Interpretation of the Psalms 52.1–54.24
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 52
52.1PG 80 80:1259
« Εἰς τὸ τέλος, Ὑπὲρ Μαελέθ, συνέσεως τῷ Δαβίδ. » Τὸ ὑπὲρ Μαελέθ ὁ Θεοδοτίων ὑπὲρ τῆς χορείας ἡρμήνευσεν, ὁ δὲ Σύμμαχος, διὰ χοροῦ· ὁ δὲ ᾿Ακύλας, ἐπὶ χορείᾳ. Τὴν αὐτὴν μέντοι διάνοιαν ὁ ψαλμὸς οὗτος ἔχει τῷ προτεταγμένῳ· ὁμοίως δὲ καὶ ὁ ιγ΄. Καὶ γὰρ ἡ ὑπόθεσις ἀμφοτέρων μία. Τῆς γὰρ τοῦ Σενναχηρεὶμ καὶ τοῦ Ῥαψάκου βλασφημίας κατηγοροῦσιν ἀμφότεροι, προθεσπίζουσι δὲ καὶ τὸν γεγενημένον τῶν δυσσεβῶν ὄλεθρον. Οὗ δὴ χάριν, καὶ χορείας ἔσχηκεν ἐπιγραφὴν ἣν ἐποιήσαντο πάντως οἱ τῆς σωτηρίας τετυχηκότες , καὶ τὸν Θεὸν ἀνυμνοῦντες. Καὶ εἰς τὸ τέλος δὲ πρόσκειται διὰ τὸ χρόνῳ " ὕστερον εἰληφέναι τὴν προφητείαν τὸ τέλος. [Ταύτην ἔχει τὴν ἔννοιαν διὰ· τῆς ἐπιγραφῆς καὶ ὁ παρὼν ψαλμός. Καὶ ἀκούσατε τί φησιν ὁ Προφήτης •]
« Eis to telos, Hyper Maeleth, syneseōs tǭ Dabid. » To hyper Maeleth ho Theodotiōn hyper tēs choreias hērmēneusen, ho de Symmachos, dia chorou; ho de ᾿Akylas, epi choreią. Tēn autēn mentoi dianoian ho psalmos houtos echei tǭ protetagmenǭ; homoiōs de kai ho ig΄. Kai gar hē hypothesis amphoterōn mia. Tēs gar tou Sennachēreim kai tou Rhapsakou blasphēmias katēgorousin amphoteroi, prothespizousi de kai ton gegenēmenon tōn dyssebōn olethron. Hou dē charin, kai choreias eschēken epigraphēn hēn epoiēsanto pantōs hoi tēs sōtērias tetychēkotes , kai ton Theon anymnountes. Kai eis to telos de proskeitai dia to chronǭ " hysteron eilēphenai tēn prophēteian to telos. [Tautēn echei tēn ennoian dia; tēs epigraphēs kai ho parōn psalmos. Kai akousate ti phēsin ho Prophētēs •]
"To the end; on Maeleth; of understanding; for David." "On Maeleth" Theodotion rendered "on the dance," Symmachus "through a choir," and Aquila "at a dance." This psalm has the same sense as the one placed before it, and likewise the thirteenth; for the subject of both is one. Both accuse the blasphemy of Sennacherib and the Rabshakeh, and foretell the destruction that befell the impious. For this reason it also received the title of dance, which those who obtained salvation surely performed as they hymned God. "To the end" is added because the prophecy was fulfilled later in time. [The present psalm too has this meaning through its title. And hear what the prophet says:]
Ps 53:1 (52:1 LXX) (quotation, high confidence) · Ps 14:1 (13:1 LXX) (allusion, high confidence) · 2 Kgs 18:35 (allusion, medium confidence)
Notes and citation
Summary: Psalm 53, title: "Maeleth" means a dance; like Psalm 14, the psalm denounces Sennacherib's blasphemy and foretells his army's destruction.
- The bracketed sentences close with a bracket in Migne; the opening bracket is supplied. They are probably an addition from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR; stray letters (OCR)): Ὑπὲρ Μαελέθ το, → Ὑπὲρ Μαελέθ,; Ταύτην ἔχει τὴν ἔννοιαν → [Ταύτην ἔχει τὴν ἔννοιαν.
Cite (SBL): Theodoret, Interp. Ps. 52.1 (PG 80 80:1259; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/52-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/52-1
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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.
52.2PG 80 80:1259
« Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ, Οὐκ ἔστι Θεός. » Οὐ γὰρ μόνον κατὰ τῶν καλουμένων θεῶν, ἀλλὰ καὶ κατὰ τοῦ ἀληθῶς ὄντος τὴν γλῶτταν ἐκίνησε λέγων, « Μὴ ἠδυνήθησαν οἱ θεοὶ τῶν ἐθνῶν ῥύσασθαι τὴν ἑαυτῶν χώραν ἐκ χειρός μου;» [ἐκεῖνοι μὲν δῆλον ὅτι οὐκ ἠδύναντο· πῶς γὰρ ἂν ἡδύναντο αὐτοὶ μηδὲν ὑπάρχοντες ;] ὅτι ῥύσεται Κύριος τὴν Ἱερουσαλήμ; [Βλέπε, παράνομε, πρὸς πηλίκον ὕψος ἀνεσφαίρισας τὴν τοῦ λόγου σου γλώτταν. Σκληρόν σοι πρὸς κέντρα λακτίζειν.] Ποῦ ὁ θεὸς Ἐμάθ, καὶ ποῦ ὁ θεὸς ᾿Αρφάδ ; καὶ ποῦ ὁ θεὸς τῆς πόλεως Σεφαρείμ; [ Κἀκεῖνοι μὲν οἱ καλούμενοι παρὰ τῶν ἀφρόνων θεοὶ μικρὰν ὕστερον τῷ ἀλάστορι ἀπηνέγκαντο ψῆφον.] « Διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἀνομίαις. » Αἴτιος, φησὶ, τῆς ἀσεβείας ὁ παράνομος βίος. 'Αδεῶς γὰρ πᾶν ὁτιοῦν δρῶντες, εἰς νοῦν λαβεῖν οὐκ ἐθέλουσι τὸν ἐφορῶντα Θεὸν, ἀλλὰ πεπείκασι σφᾶς αὐτοὺς, μηδένα τοῖς τῆς κτίσεως οἴαξιν ἐφεστάναι. « Οὐκ ἔστι ποιῶν ἀγαθόν. » ῞Απαντες, φησὶ, τῶν Ἀσσυρίων τὴν πονηρίαν ἠγάπησαν. Καὶ ὅσοι τὰ ἐκείνων θρησκεύουσιν, ἀφρονοῦσιν· ἐν οἷς ἂν ὦσι τόπων ἢ ἀξιώμασιν ἢ βαθμῶν· μὴ ἐπιλογιζόμενοι, ὅτι
« Eipen aphrōn en kardią autou, Ouk esti Theos. » Ou gar monon kata tōn kaloumenōn theōn, alla kai kata tou alēthōs ontos tēn glōttan ekinēse legōn, « Mē ēdynēthēsan hoi theoi tōn ethnōn rhysasthai tēn heautōn chōran ek cheiros mou?» [ekeinoi men dēlon hoti ouk ēdynanto; pōs gar an hēdynanto autoi mēden hyparchontes ?] hoti rhysetai Kyrios tēn Hierousalēm? [Blepe, paranome, pros pēlikon hypsos anesphairisas tēn tou logou sou glōttan. Sklēron soi pros kentra laktizein.] Pou ho theos Emath, kai pou ho theos ᾿Arphad ? kai pou ho theos tēs poleōs Sephareim? [ Kakeinoi men hoi kaloumenoi para tōn aphronōn theoi mikran hysteron tǭ alastori apēnenkanto psēphon.] « Diephtharēsan kai ebdelychthēsan en anomiais. » Aitios, phēsi, tēs asebeias ho paranomos bios. 'Adeōs gar pan hotioun drōntes, eis noun labein ouk ethelousi ton ephorōnta Theon, alla pepeikasi sphas autous, mēdena tois tēs ktiseōs oiaxin ephestanai. « Ouk esti poiōn agathon. » ῾Apantes, phēsi, tōn Assyriōn tēn ponērian ēgapēsan. Kai hosoi ta ekeinōn thrēskeuousin, aphronousin; en hois an ōsi topōn ē axiōmasin ē bathmōn; mē epilogizomenoi, hoti
"The fool said in his heart, There is no God." For he moved his tongue not only against the so-called gods but also against the one who truly is, saying, "Were the gods of the nations able to rescue their own land from my hand?" [Those clearly could not; for how could they, being nothing?] "That the Lord will rescue Jerusalem?" [See, lawless one, to what height you have tossed the tongue of your speech. It is hard for you to kick against the goads.] "Where is the god of Hamath, and where is the god of Arpad? And where is the god of the city of Sepharvaim?" [And those so-called gods of the foolish shortly afterwards gave their vote against the avenging demon.] "They were corrupted and became abominable in lawlessness." "The cause of impiety," he says, "is a lawless life. For doing whatever they please without fear, they will not take into their mind the God who oversees, but have persuaded themselves that no one is set at the helm of creation." "There is none who does good." "All," he says, "loved the wickedness of the Assyrians. And all who follow their ways are fools, in whatever places, offices, or ranks they may be, not reckoning that"
Ps 53:1 (52:2 LXX) (quotation, high confidence) · 2 Kgs 18:33 (quotation, high confidence) · 2 Kgs 18:34 (quotation, high confidence) · 2 Kgs 18:35 (quotation, high confidence) · Acts 26:14 (quotation, high confidence)
Notes and citation
Summary: Psalm 53:1: the fool who denies God is the Rabshakeh, who blasphemed the true God along with the false gods; lawless living produces such impiety.
- Comments in brackets interrupt the Rabshakeh's words; they are probably additions from the catena, and the opening brackets lost in the OCR are supplied. The section ends mid-sentence in the digital text.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR; split word; opening bracket lost in the OCR; stray letters (OCR)): ἠδυνήθησαν το οἱ θεοὶ → ἠδυνήθησαν οἱ θεοὶ; ἐκ χειρός μου;» ἐκεῖ νοι μὲν → ἐκ χειρός μου;» [ἐκεῖνοι μὲν; Ἱερουσαλήμ; Βλέπε → Ἱερουσαλήμ; [Βλέπε.
Cite (SBL): Theodoret, Interp. Ps. 52.2 (PG 80 80:1259; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/52-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/52-2
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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.
52.3PG 80 80:1261
« Ὁ Θεὸς ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων· τοῦ ἰδεῖν, εἰ ἔστι συνιὼν, ἢ ἐκζητῶν τὸν Θεόν. » ᾿Αλλ' ὅμως ὁ ἀπιστούμενος παρ᾿ αὐτῶν Θεὸς, ὁ ἐν ὑψηλοῖς κατοικῶν, καὶ τὰ ταπεινὰ ἐφορῶν , ἐξέτασιν ἠβουλήθη τῶν δρωμένων ποιήσασθαι.
« Ho Theos ek tou ouranou diekypsen epi tous huious tōn anthrōpōn; tou idein, ei esti syniōn, ē ekzētōn ton Theon. » ᾿All' homōs ho apistoumenos par᾿ autōn Theos, ho en hypsēlois katoikōn, kai ta tapeina ephorōn , exetasin ēboulēthē tōn drōmenōn poiēsasthai.
"God looked down from heaven upon the sons of men, to see if there is anyone who understands or seeks God." Yet the God disbelieved by them, who dwells on high and looks on what is lowly, willed to make an examination of what was being done.
Ps 53:2 (52:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 53:2: the God they disbelieve looks down to examine human deeds.
Cite (SBL): Theodoret, Interp. Ps. 52.3 (PG 80 80:1261; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/52-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/52-3
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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.
52.4PG 80 80:1261
« Πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν·» [πάντες οἱ τῆς ἴσης ἀντεχόμενοι γνώμης·] « οὐκ ἔστι ποιῶν ἀγαθὸν, οὐκ ἔστιν ἕως ἑνός. » Εὖρε, φησὶν, ἅπαντας τῆς εὐθείας ἐκτραπέντας πορείας, πᾶν δὲ κακίας εἶδος ἀσπασαμένους.
« Pantes exeklinan, hama ēchreiōthēsan;» [pantes hoi tēs isēs antechomenoi gnōmēs;] « ouk esti poiōn agathon, ouk estin heōs henos. » Eure, phēsin, hapantas tēs eutheias ektrapentas poreias, pan de kakias eidos aspasamenous.
"All have turned aside; together they have become worthless" [all who hold the same opinion]; "there is none who does good, not even one." "He found," he says, "all turned from the straight course and embracing every form of wickedness."
Ps 53:3 (52:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 53:3: God found all the impious turned aside to every kind of evil.
- The bracketed words close with a bracket in Migne; the opening bracket is supplied. They are probably an addition from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR): ἠχρειώθησαν·» πάντες οἱ → ἠχρειώθησαν·» [πάντες οἱ.
Cite (SBL): Theodoret, Interp. Ps. 52.4 (PG 80 80:1261; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/52-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/52-4
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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.
52.5PG 80 80:1261
« Οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν. » [Τί γνώσονται; ὅτι Θεὸς ἐκδικήσει Κύριος · καὶ τίνες οὗτοι; Διὰ τῶν ἑξῆς ἔφησεν ·] «Οἱ κατεσθίοντες τὸν λαόν μου ἐν βρώσει ἄρτου;» [οἱ ἄπιστοι δηλονότι· καὶ τὴν νόσον αὐτῶν σαφέστερον φανεροί, διὰ τοῦ εἰπεῖν·]
« Ouchi gnōsontai pantes hoi ergazomenoi tēn anomian. » [Ti gnōsontai? hoti Theos ekdikēsei Kyrios ; kai tines houtoi? Dia tōn hexēs ephēsen ;] «Hoi katesthiontes ton laon mou en brōsei artou?» [hoi apistoi dēlonoti; kai tēn noson autōn saphesteron phaneroi, dia tou eipein;]
"Will not all who work lawlessness know?" [What will they know? That God the Lord will take vengeance. And who are they? He said in what follows:] "Those who eat up my people as they eat bread" [the unbelievers, clearly; and he reveals their disease more clearly by saying:]
Ps 53:4 (52:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 53:4: the evildoers who devour God's people will learn that he avenges.
- The bracketed passages close with brackets in Migne; the opening brackets are supplied. They are probably additions from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR): τὴν ἀνομίαν. » Τί γνώσονται; → τὴν ἀνομίαν. » [Τί γνώσονται;; ἄρτου;» οἱ ἄπιστοι → ἄρτου;» [οἱ ἄπιστοι.
Cite (SBL): Theodoret, Interp. Ps. 52.5 (PG 80 80:1261; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/52-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/52-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-52-5) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
52.6PG 80 80:1261
« Τὸν Θεὸν οὐκ ἐπεκαλέσαντο. • Ἀλλὰ μὴν διὰ τῆς πείρας μαθήσονται τῆς ἀδικίας τὸ ἐπιζήμιον, οἱ καθάπερ ἄρτον τινὰ τὸν ἐμὸν λαὸν ἀναλίσκειν πειρώμενοι, καὶ τοῦ κηδεμόνος καταφρονοῦντες Θεοῦ. • Ἐκεῖ φοβηθήσονται ' φόβον, οὗ οὐκ ἦν φόβος.» Πεφρικέναι • γὰρ αὐτοὺς καὶ ἀδημονεῖν ποιήσω, τῶν δεδιττομένων οὐ φαινομένων, ἀλλ' ἀφανῶς ἐπιφερομένης τῆς τιμωρίας. Σημαίνει δὲ διὰ τούτων, τὴν διὰ τοῦ ἀγγέλου αὐτοῖς ἐπενεχθεῖσαν πληγήν. « Ὅτι ὁ Θεὸς διεσκόρπισεν ὀστᾶ ἀνθρωπαρέσκων· κατῃσχύνθησαν ', ὅτι ὁ Θεὸς ἐξουδένωσεν αὐτούς. » Ὁ ᾿Ακύλας καὶ ὁ Σύμμαχος τὸ, Διεσκόρ-, πισεν ὀστᾶ ἀνθρωπαρέσκων, οὕτως ἡρμήνευσαν. ῾Ὁ γὰρ Θεὸς διεσκόρπισεν ὀστᾶ παρεμβαλόντῶν ὁ περὶ σέ. [ Ἐπέστη γὰρ αὐτῶν ἡ θανατικὴ καὶ πανωλέθριος ψῆφος, καὶ ἅπαντας ἐν βραχείᾳ καιροῦ ῥοπῇ ἐξηφάνισεν· τοῦτο γάρ ἐστιν ὁ λέγει, Κατῃσχύνθησαν ὅτι ὁ Θεὸς ἐξουδένωσεν αὐτούς.] Διὰ τοῦτο γὰρ, φησὶ, φοβηθήσονται φόβον οὗ οὐκ ἦν φόβος, ἐπειδὴ ὁ βλασφημηθεὶς ὑπὸ αὐτῶν Θεὸς ἀδίκως αὐτοὺς παρεμβεβληκότας παρὰ τὴν αὐτοῦ πόλιν ἰδὼν, ὀλέθρῳ παρέδωκεν, οἰωνοῖς τε καὶ θηρίοις αὐτοὺς προθήσας βορὰν, καὶ τὰ τούτων ὀστᾶ διεσκόρπισεν. Οὐκ ἂν δὲ τις ἁμάρτοι καὶ τὸν Ῥαψάκην ἀνθρωπάρεσκον ὀνομάσας, ὃς ἐξ Ἑβραίων φὺς, βλασφήμους λόγους κατὰ τοῦ Θεοῦ τῶν ὅλων ἠκόντισε, ταύτῃ τοὺς Ασσυρίους θεραπεύειν οἰόμενος . [Ὡς καί τινες ἀφέντες τὸν Θεὸν ὑπ᾿ αὐτοῦ ἐγκατελείφθησαν· οἱ κατὰ Ἰουλιανὸν, φημὶ, τὸν Παραβάτην τὸν τηνικαῦτα βασιλεύσαντα.]
« Ton Theon ouk epekalesanto. • Alla mēn dia tēs peiras mathēsontai tēs adikias to epizēmion, hoi kathaper arton tina ton emon laon analiskein peirōmenoi, kai tou kēdemonos kataphronountes Theou. • Ekei phobēthēsontai ' phobon, hou ouk ēn phobos.» Pephrikenai • gar autous kai adēmonein poiēsō, tōn dedittomenōn ou phainomenōn, all' aphanōs epipheromenēs tēs timōrias. Sēmainei de dia toutōn, tēn dia tou angelou autois epenechtheisan plēgēn. « Hoti ho Theos dieskorpisen osta anthrōpareskōn; katę̄schynthēsan ', hoti ho Theos exoudenōsen autous. » Ho ᾿Akylas kai ho Symmachos to, Dieskor-, pisen osta anthrōpareskōn, houtōs hērmēneusan. ῾Ho gar Theos dieskorpisen osta parembalontōn ho peri se. [ Epestē gar autōn hē thanatikē kai panōlethrios psēphos, kai hapantas en bracheią kairou rhopę̄ exēphanisen; touto gar estin ho legei, Katę̄schynthēsan hoti ho Theos exoudenōsen autous.] Dia touto gar, phēsi, phobēthēsontai phobon hou ouk ēn phobos, epeidē ho blasphēmētheis hypo autōn Theos adikōs autous parembeblēkotas para tēn autou polin idōn, olethrǭ paredōken, oiōnois te kai thēriois autous prothēsas boran, kai ta toutōn osta dieskorpisen. Ouk an de tis hamartoi kai ton Rhapsakēn anthrōpareskon onomasas, hos ex Hebraiōn phys, blasphēmous logous kata tou Theou tōn holōn ēkontise, tautę̄ tous Assyrious therapeuein oiomenos . [Hōs kai tines aphentes ton Theon hyp᾿ autou enkateleiphthēsan; hoi kata Ioulianon, phēmi, ton Parabatēn ton tēnikauta basileusanta.]
"They did not call upon God." "But they will learn by experience the harm of injustice, they who try to consume my people like bread and despise God their protector." "There they feared with fear where there was no fear." "For I will make them shudder and be distressed, though those who frighten them do not appear, but the punishment comes on invisibly." By this he signifies the blow brought on them by the angel. "For God has scattered the bones of men-pleasers; they were put to shame, for God set them at nought." "God scattered the bones of men-pleasers" Aquila and Symmachus rendered thus: "For God scattered the bones of those encamped around you." [For the deadly and destroying sentence came upon them and wiped them all out in a brief moment of time; this is what he says, They were put to shame, for God set them at nought.] "For this reason," he says, "they will fear with fear where there was no fear, since God, blasphemed by them, seeing them unjustly encamped by his city, handed them over to destruction, set them out as food for birds and beasts, and scattered their bones." One would not be wrong to call the Rabshakeh too a men-pleaser, who, though born of Hebrews, hurled blasphemous words against the God of all, thinking to please the Assyrians by this. [As some too who abandoned God were forsaken by him: I mean those in the time of Julian the Apostate, who then reigned.]
Ps 53:5 (52:6 LXX) (quotation, high confidence) · 2 Kgs 19:35 (allusion, high confidence)
Notes and citation
Summary: Psalm 53:4–5: the Assyrians feared an unseen blow when the angel destroyed them and God scattered their bones; the Rabshakeh, a Hebrew who blasphemed to please them, was a men-pleaser.
- The last bracketed sentence, which mentions Julian the Apostate, closes with a bracket in Migne; its opening bracket is supplied. It is an addition from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR; repeated word (OCR); split word (OCR); stray letters (OCR)): Σημαίνει δὲ ὁ διὰ τούτων, τὴν διὰ τοῦ ἀγγέλου αὐτοῖς ὁ ἐπενεχθεῖσαν → Σημαίνει δὲ διὰ τούτων, τὴν διὰ τοῦ ἀγγέλου αὐτοῖς ἐπενεχθεῖσαν; Ὁ ὁ ᾿Ακύλας → Ὁ ᾿Ακύλας; ἀδί κως → ἀδίκως; Ὡς καί τινες ἀφέντες → [Ὡς καί τινες ἀφέντες.
Cite (SBL): Theodoret, Interp. Ps. 52.6 (PG 80 80:1261; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/52-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/52-6
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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.
52.7PG 80 80:1263
« Τίς δώσει ἐκ Σιὼν τὸ σωτήριον τοῦ Ἰσραήλ; » Ὁ ταύτην ἡμῖν, φησὶ, τὴν ἡδονὴν χαρισάμενος, οὗτος καὶ τοῖς ἤδη γεγενημένοις αἰχμαλώτοις παράσχοι τὴν σωτηρίαν. Ἤδη γὰρ ἐξηνδραποδίσθησαν καὶ μετῳκίσθησαν αἱ δέκα φυλαὶ, καὶ πρὸς ταύταις τῆς Ἰουδαίας πόλεις πολλαί. Διὸ καὶ ἐπήγαγεν, « Ἐν τῷ ἑπιστρέψαι τὸν Θεὸν τὴν αἰχμαλωσίαν τοῦ λαοῦ αὐτοῦ, ἀγαλλιάσεται Ἰακώβ, καὶ εὐφρανθήσεται Ἰσραήλ. » Τηνικαῦτα φησὶ, θυμηδίαν τελείαν ληψόμεθα, ἡνίκα ἂν τῆς ἐπανόδου καὶ τοὺς ἄλλους αἰχμαλώτους ἀπολαύσαντας ἴδωμεν. Διδασκόμεθα τοιγαροῦν καὶ ἡμεῖς, κατὰ τὴν ἀποστολικὴν νομοθεσίαν, « Κλαίειν μετὰ κλαιόντων, καὶ χαίρειν μετὰ χαιρόντων, » τὸ αὐτὸ ᾽ εἰς ἀλλήλους φρονεῖν, καὶ εὐθυμίαν οἰκείαν ἡγεῖσθαι τὴν τοῦ πέλας εὐημερίαν.
« Tis dōsei ek Siōn to sōtērion tou Israēl? » Ho tautēn hēmin, phēsi, tēn hēdonēn charisamenos, houtos kai tois ēdē gegenēmenois aichmalōtois paraschoi tēn sōtērian. Ēdē gar exēndrapodisthēsan kai metǭkisthēsan hai deka phylai, kai pros tautais tēs Ioudaias poleis pollai. Dio kai epēgagen, « En tǭ hepistrepsai ton Theon tēn aichmalōsian tou laou autou, agalliasetai Iakōb, kai euphranthēsetai Israēl. » Tēnikauta phēsi, thymēdian teleian lēpsometha, hēnika an tēs epanodou kai tous allous aichmalōtous apolausantas idōmen. Didaskometha toigaroun kai hēmeis, kata tēn apostolikēn nomothesian, « Klaiein meta klaiontōn, kai chairein meta chairontōn, » to auto ᾽ eis allēlous phronein, kai euthymian oikeian hēgeisthai tēn tou pelas euēmerian.
"Who will give out of Zion the salvation of Israel?" "May the one who granted us this pleasure," he says, "also grant salvation to those already taken captive." For the ten tribes had already been enslaved and deported, and many cities of Judea besides. That is why he added: "When God turns back the captivity of his people, Jacob will exult and Israel be glad." "Then," he says, "we shall have perfect cheer, when we see the other captives too enjoying the return." We are taught, then, according to the apostolic legislation, "to weep with those who weep and rejoice with those who rejoice," to be of the same mind toward one another, and to count our neighbor's prosperity our own good cheer.
Ps 53:6 (52:7 LXX) (quotation, high confidence) · Rom 12:15 (quotation, high confidence) · Rom 12:16 (quotation, high confidence) · 2 Kgs 17:6 (allusion, medium confidence)
Notes and citation
Summary: Psalm 53:6: the delivered pray for the return of the captives already deported, teaching us to share others' joys and sorrows.
Notes on the original text
- Digital text corrected (split word (OCR); stray letters (OCR)): χαρι σάμενος → χαρισάμενος; φησὶ, ει θυμηδίαν → φησὶ, θυμηδίαν.
Cite (SBL): Theodoret, Interp. Ps. 52.7 (PG 80 80:1263; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/52-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/52-7
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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.
Chapter 53
53.1PG 80 80:1263
« Εἰς τὸ τέλος, Ἐν ὕμνοις. Συνέσεως τῷ Δαβίδ. Ἐν τῷ ἐλθεῖν τοὺς Ζιφαίους, καὶ εἰπεῖν τῷ Σαούλ, Οὐχὶ Δαβὶδ κέκρυπται παρ' ἡμῖν; » Δήλη τοῦ ψαλμοῦ ἡ ὑπόθεσις. Ὑμνεῖ γὰρ τὸν Θεὸν ὁ μέγας Δαβίδ, ὡς ἐπαρκέσαντα, καὶ τὰς τῶν πολεμίων πάγας διαδρᾶναι παρασκευάσαντα. Οἱ γὰρ Ζιφαῖοι τὴν πρὸς τὸν Δαβὶδ ὑπεκρίνοντο φιλίαν, τῷ δὲ Σαούλ κατεμήνυον ἔνθα ἐπειρᾶτο λανθάνειν. [Ὡς καὶ μέχρι νῦν τινας ὁρῶμεν ἐπικάλυμμα μὲν φιλίας περικειμένους, ἔνδοθεν δὲ ὑποκρίσεως μᾶλλον ἢ φιλίας ἀναμέστους.] Καί ποτε τοῖς δεδηλωκόσι πιστεύσας, στρατεύει μὲν κατ᾿ αὐτοῦ λογάσι πολλοῖς· εἶτα μέλλων αὐτὸν ἐξαπιναίως θηρεύειν, ὑπὸ τῆς τῶν ἀλλοφύλων προσβολῆς ἐκωλύθη. Μαθὼν γὰρ αὐτοὺς κατὰ τῆς χώρας στρατεύσαντας, ἀνέστρεψε τοῖς πολεμουμένοις ἀμῦναι σπουδάζων. Τότε τοῦτον τὸν ὕμνον προσενήνοχεν ὁ μέγας Δαβὶδ τῷ Θεῷ, ὡς δεξαμένῳ τὴν ἱκετείαν, καὶ τὴν προσδοκηθεῖσαν λύσαντι συμφοράν. [Καὶ μάλιστα προτιθεὶς αὐτοῖς τοῦτον τὸν ψαλμὸν κοινὴν διδασκαλίαν · ὥστε ἕκαστον τῶν πολεμουμένων παρὰ τὸ δίκαιον ὑπό τινων μετὰ πάσης κατανύξεως προσφέρειν ὁμοίως τῷ Δαβὶδ ἱκετείαν τῷ δυναμένῳ ὡς τὸν προφήτην ἐκ χειρὸς τῶν ἀδικούντων ῥύσασθαι τῷ Θεῷ. ]
« Eis to telos, En hymnois. Syneseōs tǭ Dabid. En tǭ elthein tous Ziphaious, kai eipein tǭ Saoul, Ouchi Dabid kekryptai par' hēmin? » Dēlē tou psalmou hē hypothesis. Hymnei gar ton Theon ho megas Dabid, hōs eparkesanta, kai tas tōn polemiōn pagas diadranai paraskeuasanta. Hoi gar Ziphaioi tēn pros ton Dabid hypekrinonto philian, tǭ de Saoul katemēnyon entha epeirato lanthanein. [Hōs kai mechri nyn tinas horōmen epikalymma men philias perikeimenous, endothen de hypokriseōs mallon ē philias anamestous.] Kai pote tois dedēlōkosi pisteusas, strateuei men kat᾿ autou logasi pollois; eita mellōn auton exapinaiōs thēreuein, hypo tēs tōn allophylōn prosbolēs ekōlythē. Mathōn gar autous kata tēs chōras strateusantas, anestrepse tois polemoumenois amynai spoudazōn. Tote touton ton hymnon prosenēnochen ho megas Dabid tǭ Theǭ, hōs dexamenǭ tēn hiketeian, kai tēn prosdokētheisan lysanti symphoran. [Kai malista protitheis autois touton ton psalmon koinēn didaskalian ; hōste hekaston tōn polemoumenōn para to dikaion hypo tinōn meta pasēs katanyxeōs prospherein homoiōs tǭ Dabid hiketeian tǭ dynamenǭ hōs ton prophētēn ek cheiros tōn adikountōn rhysasthai tǭ Theǭ. ]
"To the end; in hymns; of understanding; for David; when the Ziphites came and said to Saul, Is not David hidden among us?" The setting of the psalm is plain. The great David hymns God for having helped him and enabled him to escape the snares of his enemies. For the Ziphites pretended friendship toward David but informed Saul where he was trying to hide. [As even now we see some wearing a cloak of friendship but within full of hypocrisy rather than friendship.] And once, believing the informers, Saul marched against him with many picked men; then, when he was about to hunt him down suddenly, he was prevented by an attack of the foreigners. For learning that they had invaded the land, he turned back, eager to defend those attacked. Then the great David offered this hymn to God, as one who had accepted his supplication and undone the misfortune he expected. [And above all he sets this psalm before them as common teaching, so that each one who is unjustly warred upon by others may, like David, offer supplication with all compunction to God, who is able to rescue him, as he did the prophet, from the hand of those who wrong him.]
Ps 54:1 (53:1 LXX) (quotation, high confidence) · 1 Sam 23:19 (allusion, high confidence) · 1 Sam 23:27 (allusion, high confidence) · 1 Sam 23:28 (allusion, high confidence)
Notes and citation
Summary: Psalm 54, title: David praised God after Saul, informed by the Ziphites, broke off his pursuit to meet a Philistine raid.
- The bracketed passages close with brackets in Migne; the opening brackets are supplied. They are probably additions from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR): Ὡς καὶ μέχρι νῦν → [Ὡς καὶ μέχρι νῦν; Καὶ μάλιστα προτιθεὶς → [Καὶ μάλιστα προτιθεὶς.
Cite (SBL): Theodoret, Interp. Ps. 53.1 (PG 80 80:1263; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/53-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/53-1
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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.
53.3PG 80 80:1265
« Ὁ Θεὸς ἐν τῷ ὀνόματί σου σῶσόν με. » ᾿Αρκεῖ μοι, φησὶν, εἰς ἀσφάλειαν ἡ τοῦ σοῦ ὀνόματος κλῆσις. Οὕτω καὶ οἱ θεῖοι ἀπόστολοι τὰ μεγάλα εἰργάζοντο θαύματα. « Ἐν τῷ ὀνόματι γὰρ, φησὶν, Ἰησοῦ Χριστοῦ ἔγειραι, καὶ περιπάτει. » • Καὶ ἐν τῇ δυνάμει σοῦ κρῖνόν μοι. » Δίκαιος, φησὶ, καὶ δικαιοσύνης ὑπάρχεις πηγή· κρῖνόν μοι τοίνυν καὶ τοῖς πολεμοῦσιν ἀδίκως.
« Ho Theos en tǭ onomati sou sōson me. » ᾿Arkei moi, phēsin, eis asphaleian hē tou sou onomatos klēsis. Houtō kai hoi theioi apostoloi ta megala eirgazonto thaumata. « En tǭ onomati gar, phēsin, Iēsou Christou egeirai, kai peripatei. » • Kai en tę̄ dynamei sou krinon moi. » Dikaios, phēsi, kai dikaiosynēs hyparcheis pēgē; krinon moi toinyn kai tois polemousin adikōs.
"O God, save me by your name." "The invocation of your name is enough for my safety." So too the divine apostles worked their great wonders: "In the name of Jesus Christ," it says, "rise and walk." "And by your power judge my cause." "You are just," he says, "and the spring of righteousness; judge, then, between me and those who war on me unjustly."
Ps 54:1 (53:3 LXX) (quotation, high confidence) · Acts 3:6 (quotation, high confidence)
Notes and citation
Summary: Psalm 54:1: God's name suffices to save, as the apostles worked wonders by Jesus' name.
Cite (SBL): Theodoret, Interp. Ps. 53.3 (PG 80 80:1265; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/53-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/53-3
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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.
53.4PG 80 80:1265
« Ὁ Θεὸς, εἰσάκουσον τῆς προσευχῆς μου, [ καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ] ἑνώτισαι τὰ ῥήματα τοῦ στόματός μου. » Δέξαι μου τὰς ἱκετείας σὺν εὐμενείᾳ πολλῇ· [τίνος ἕνεκεν εἶπεν·]
« Ho Theos, eisakouson tēs proseuchēs mou, [ kai ou touto monon, alla kai] henōtisai ta rhēmata tou stomatos mou. » Dexai mou tas hiketeias syn eumeneią pollę̄; [tinos heneken eipen;]
"O God, hear my prayer, [and not this only, but also] give ear to the words of my mouth." "Receive my supplications with much kindness." [Why he said this:]
Ps 54:2 (53:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 54:2: David asks God to hear his prayer kindly.
- The bracketed words are bracketed in Migne (the opening bracket of the second is supplied); they are probably additions from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR): πολλῇ· τίνος ἕνεκεν → πολλῇ· [τίνος ἕνεκεν.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 53.4 (PG 80 80:1265; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/53-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/53-4
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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.
53.5PG 80 80:1265
« Ὅτι ἀλλότριοι ἐπανέστησαν ἐπ᾿ ἐμέ· καὶ [ οὐ τοῦτο μόνον, ἀλλὰ καὶ] κραταιοὶ ἐζήτησαν τὴν ψυχήν μου. » Δέομαι, φησὶ τῆς σῆς ἐπικουρίας, ὦ Δέσποτα, [ καὶ ἀντιβολῆς] ὑπὸ δυσμενῶν ἐλαυνόμενος, πλείστῃ δυνάμει· [ ἀλλ᾿ ὅμως ἀνθρωπείᾳ καὶ ταύτῃ πολυθείᾳ κεκρατημένῃ] τεθαῤῥηκότων, καὶ θανάτῳ με παραδοῦναι ποθούντων. Ταῦτα δὲ κατ' ἐμοῦ τολμῶσιν, ἐπειδὴ τὴν σὴν πρόνοιαν ἀγνοοῦσι, [ μᾶλλον καὶ αὐτῆς καταφρονοῦσι.] Τοῦτο γὰρ ἐπήγαγεν εἰπών · « Καὶ οὐ προέθεντο τὸν Θεὸν ἐνώπιον αὐτῶν. » Ταῦτα δὲ οὕτως ἱκετεύσας, τῆς οὐκ εἰς μακρὰν ἐσομένης ἐπικουρίας τὴν πρόγνωσιν ἐκβοᾷ .
« Hoti allotrioi epanestēsan ep᾿ eme; kai [ ou touto monon, alla kai] krataioi ezētēsan tēn psychēn mou. » Deomai, phēsi tēs sēs epikourias, ō Despota, [ kai antibolēs] hypo dysmenōn elaunomenos, pleistę̄ dynamei; [ all᾿ homōs anthrōpeią kai tautę̄ polytheią kekratēmenę̄] tetharrhēkotōn, kai thanatǭ me paradounai pothountōn. Tauta de kat' emou tolmōsin, epeidē tēn sēn pronoian agnoousi, [ mallon kai autēs kataphronousi.] Touto gar epēgagen eipōn ; « Kai ou proethento ton Theon enōpion autōn. » Tauta de houtōs hiketeusas, tēs ouk eis makran esomenēs epikourias tēn prognōsin ekboą .
"For strangers have risen against me, and [not this only, but also] mighty ones sought my soul." "I need your help, Master," he says, "[and support,] being driven by foes who trust in very great power [yet human power, and this mastered by polytheism] and long to hand me over to death. They dare this against me because they do not know your providence [or rather even despise it]." For this is what he added: "And they did not set God before them." Having so entreated, he cries out his foreknowledge of the help that would come before long.
Ps 54:3 (53:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 54:3: David needs God's help against powerful foes who ignore his providence.
- The bracketed words are bracketed in Migne; they are probably additions from the catena.
Notes on the original text
- Digital text corrected (Latin character for a Greek letter (OCR)): ἐπικουρίας, & Δέσποτα → ἐπικουρίας, ὦ Δέσποτα.
Cite (SBL): Theodoret, Interp. Ps. 53.5 (PG 80 80:1265; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/53-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/53-5
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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.
53.6PG 80 80:1265
« Ἰδοὺ γὰρ ὁ Θεὸς βοηθεῖ μοι, καὶ ὁ Κύριος ἀντιλήπτωρ τῆς ψυχῆς μου. ᾿Αποστρέψῃ τὰ κακὰ τοῖς ἐχθροῖς μου. » [᾿Αντὶ τοῦ, λάκκον ὤρυξαν καὶ ἀνέσκαψαν αὐτὸν, καὶ ἐμπεσοῦνται εἰς βόθρον ὃν εἰργάσαντο. Καὶ λοιπὸν καὶ τὸ πανάγιον τοῦ Θεοῦ Πνεῦμα ἐπεύχεται, ἐν τῷ εἰπεῖν, ] « Καὶ ἐν τῇ ἀληθείᾳ σου ἐξολόθρευσον αὐτούς. »
« Idou gar ho Theos boēthei moi, kai ho Kyrios antilēptōr tēs psychēs mou. ᾿Apostrepsę̄ ta kaka tois echthrois mou. » [᾿Anti tou, lakkon ōryxan kai aneskapsan auton, kai empesountai eis bothron hon eirgasanto. Kai loipon kai to panagion tou Theou Pneuma epeuchetai, en tǭ eipein, ] « Kai en tę̄ alētheią sou exolothreuson autous. »
"For behold, God helps me, and the Lord is the supporter of my soul. He will turn back the evils on my enemies." [That is, they dug a pit and hollowed it out, and they will fall into the hole they made. And then the all-holy Spirit of God also prays, saying:] "And in your truth destroy them."
Ps 54:4 (53:6 LXX) (quotation, high confidence) · Ps 54:5 (53:7 LXX) (quotation, high confidence) · Ps 7:15 (7:16 LXX) (allusion, high confidence)
Notes and citation
Summary: Psalm 54:4–5: God helps David and will turn his enemies' evils back on them.
- The bracketed passage closes with a bracket in Migne; the opening bracket is supplied. It is probably an addition from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR): τοῖς ἐχθροῖς μου. » ᾿Αντὶ τοῦ → τοῖς ἐχθροῖς μου. » [᾿Αντὶ τοῦ.
Cite (SBL): Theodoret, Interp. Ps. 53.6 (PG 80 80:1265; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/53-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/53-6
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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.
53.8PG 80 80:1265
« Ἑκουσίως θύσω σοι. » Ἐγὼ δέ, φησὶν, ὑπὸ τῆς σῆς δεδίδαγμαι χάριτος, ὡς ἐμὲ μὲν ἀξιώσεις προνοίας, τοῖς δὲ κατ᾿ ἐμοῦ τυρευθεῖσι κακοῖς τοὺς ταῦτα τεκταινομένους περιβαλεῖς, καὶ δικαίαν κατ᾿ αὐτῶν ἐξοίσεις τὴν ψῆφον. Τοῦτο γὰρ σημαίνει τὸ, « Ἐν τῇ ἀληθείᾳ σου ἐξολόθρευσον αὐτοὺς, ἑκουσίως θύσω σοι. » Ἐγὼ δὲ τούτων ἀπολαύσας, σὺν πάσῃ προθυμίᾳ τὰς θυμήρεις σοι προσοίσω θυσίας. Καὶ διδάσκων τῆς ἱερουργίας τὸ εἶδος, ἐπήγαγεν · • Ἐξομολογήσομαι τῷ ὀνόματί σου, Κύριε, ὅτι ἀγαθόν. Ὅτι ἐκ πάσης θλίψεως ἐῤῥύσω με· καὶ ἐν τοῖς ἐχθροῖς μου ἐπεῖδεν ὁ ὀφθαλμός μου. » Τὴν τῆς αἰνέσεώς σοι προσοίσω θυσίαν, τὰς σὰς εὐεργεσίας διεξιών. Τοῦτο γὰρ κἀμοὶ ὠφέλιμον, καὶ [ πᾶσι τοῖς ὑπὸ σοῦ βοηθουμένοις καὶ] σοὶ καταθύμιον. Δίκαιον δὲ τοῦτο ποιεῖν, καὶ συμφορῶν ἀπαλλαγέντα παντοδαπῶν, καὶ τῶν πολεμίων τὸν ὄλεθρον θεασάμενον. [Ὅτι δὲ ταύτην οἶδε θυσίαν ὁ τῶν ὅλων Δεσπότης, καὶ ὁ μακάριος Παῦλος μέμνηται· συμπαραλαβών μεθ᾽ ἑαυτοῦ τοὺς οἰκτιρμοὺς τοῦ Θεοῦ καὶ παρακαλῶν τοὺς τροφίμους τῆς χάριτος, λέγων οὕτως· « Παρακαλῶ δὲ ὑμᾶς διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ. » Καὶ τί τὸ εἶδος τῆς θυσίας ἡρμήνευσεν ἐν τῷ εἰπεῖν, « διὰ · τῆς λογικῆς ὑμῶν λατρείας. »]
« Hekousiōs thysō soi. » Egō de, phēsin, hypo tēs sēs dedidagmai charitos, hōs eme men axiōseis pronoias, tois de kat᾿ emou tyreutheisi kakois tous tauta tektainomenous peribaleis, kai dikaian kat᾿ autōn exoiseis tēn psēphon. Touto gar sēmainei to, « En tę̄ alētheią sou exolothreuson autous, hekousiōs thysō soi. » Egō de toutōn apolausas, syn pasę̄ prothymią tas thymēreis soi prosoisō thysias. Kai didaskōn tēs hierourgias to eidos, epēgagen ; • Exomologēsomai tǭ onomati sou, Kyrie, hoti agathon. Hoti ek pasēs thlipseōs errhysō me; kai en tois echthrois mou epeiden ho ophthalmos mou. » Tēn tēs aineseōs soi prosoisō thysian, tas sas euergesias diexiōn. Touto gar kamoi ōphelimon, kai [ pasi tois hypo sou boēthoumenois kai] soi katathymion. Dikaion de touto poiein, kai symphorōn apallagenta pantodapōn, kai tōn polemiōn ton olethron theasamenon. [Hoti de tautēn oide thysian ho tōn holōn Despotēs, kai ho makarios Paulos memnētai; symparalabōn meth᾽ heautou tous oiktirmous tou Theou kai parakalōn tous trophimous tēs charitos, legōn houtōs; « Parakalō de hymas dia tōn oiktirmōn tou Theou parastēsai ta sōmata hymōn thysian zōsan, hagian, euareston tǭ Theǭ. » Kai ti to eidos tēs thysias hērmēneusen en tǭ eipein, « dia ; tēs logikēs hymōn latreias. »]
"I will sacrifice to you willingly." "I have been taught by your grace," he says, "that you will count me worthy of providence, and will entangle those who contrive the evils plotted against me in them, and give a just verdict against them." For this is what "In your truth destroy them; I will sacrifice to you willingly" signifies. "Having enjoyed these things, I will offer you with all eagerness the sacrifices that please you." And teaching the form of the service, he added: "I will confess your name, O Lord, for it is good. For you rescued me from every affliction, and my eye looked upon my enemies." "I will offer you the sacrifice of praise, recounting your benefits. For this is both profitable to me [and to all who are helped by you] and pleasing to you. And it is just to do this, having been freed from misfortunes of every kind and seen the destruction of the enemies." [That the Master of all knows this sacrifice the blessed Paul too mentions, taking with him the compassions of God and exhorting the nurslings of grace, saying thus: "I urge you by the compassions of God to present your bodies as a sacrifice living, holy, well pleasing to God"; and he interpreted the form of the sacrifice by saying, "through your rational worship."]
Ps 54:6 (53:8 LXX) (quotation, high confidence) · Ps 54:7 (53:9 LXX) (quotation, high confidence) · Rom 12:1 (quotation, high confidence)
Notes and citation
Summary: Psalm 54:6–7: delivered, David will offer the willing sacrifice of praise, the rational worship Paul describes.
- The bracketed passages are bracketed in Migne (the opening bracket of the last is supplied); they are probably additions from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR; split word (OCR); stray letter (OCR); stray letters (OCR); stray mark (OCR)): Ἐγὼ δὲ δ, φησὶν → Ἐγὼ δέ, φησὶν; ἀξιώ'σεις → ἀξιώσεις; τὰς σὰς δε εὐεργεσίας → τὰς σὰς εὐεργεσίας; Ὅτι δὲ ταύτην οἶδε → [Ὅτι δὲ ταύτην οἶδε; χάρι τος → χάριτος.
Cite (SBL): Theodoret, Interp. Ps. 53.8 (PG 80 80:1265; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/53-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/53-8
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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.
Chapter 54
54.1PG 80 80:1267
« Εἰς τὸ τέλος, Ἐν ὕμνοις, συνέσεως τῷ Δαβίδ. » Εἴρηκε μὲν τὸν ψαλμὸν ὁ μακάριος: Δαβὶδ ὑπὸ τοῦ Σαούλ διωκόμενος, καὶ μετανάστης γενόμενος, ἐν ἐρήμῳ τε διάγειν, ἀναγκαζόμενος· προθεσπίζει δὲ κατὰ ταυτὸν καὶ τὰς τῶν Ἰουδαίων κατὰ τοῦ Σωτῆρος ἐπιβουλὰς, καὶ ἐν ἑαυτῷ προδιαγράφει τὰ τοῦ Δεσπότου παθήματα. Αὐτός τε γὰρ ὑπὸ τοῦ εὐεργετηθέντος Σαούλ ἐξηλαύνετο· καὶ ὑπό τινων γνωρίμων προυδίδοτο, καὶ τὸν Δεσπότην προεώρα τοῖς τοῦ πνεύματος ὀφθαλμοῖς ταυτὸ τοῦτο πεισόμενον, καὶ ὑπὸ τῶν εὖ πεπονθότων προδοθησόμενόν τε καὶ σταυρωθησόμενον. Διά τοι τοῦτο καὶ εἰς τὸ τέλος ἡ ἐπιγραφὴ παραπέμπει τὸν ἐντυγχάνοντα, καὶ συνετῶς προσέχειν τοῖς λεγομένοις παρεγγυᾷ, ὡς τῆς προφητικῆς διανοίας κεκαλυμμένης, καὶ μετὰ χρόνον δεχομένης τὸ τέλος. Πρὸς δὲ τούτοις, καὶ τοῖς ὕμνοις ὁ ψαλμὸς ἐγκατείλεκται, σκιαγραφίαν τινὰ ἔχων τῶν Δεσποτικῶν παθημάτων. Δίκαιον γὰρ ἀεὶ ὑμνεῖν τὸν ταῦτα παθεῖν ὑπὲρ τῆς τῶν ἀνθρώπων ἀνεχόμενον σωτηρίας. ᾿Αλλὰ μηδεὶς τῇ ταπεινότητι τῶν ῥημάτων προσέχων, ἀνάξια ταῦτα ἡγείσθω τῆς τοῦ Σωτῆρος Χριστοῦ ἐνανθρωπήσεως. Σκοπείτω δὲ, ὡς χολῆς, καὶ ὅξους, καὶ ἥλων, καὶ ἀκανθῶν, καὶ ἐμπτυσμάτων τε καὶ ῥαπισμάτων, καὶ πάσης ἀνασχόμενος παροινίας, καὶ τὸ τελευταῖον καταδεξάμενος θάνατον, οὐκ ἂν λόγων ταπεινότητα παρῃτήσατο. Κατάλληλα γὰρ εἶναι τὰ ῥήματα προσήκει τοῖς πράγμασιν. Αὐτοῦ δὲ ἐστιν ἡ φωνή· « Μάθετε ἀπ᾿ ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. » Καὶ πάλιν, « Ἐντολὴν ἔλαβον τί εἴπω, καὶ τί λαλήσω, καὶ οὐδὲν ἀπ' ἐμαυτοῦ ποιῶ. » Καὶ, « Θεέ μου, Θεέ μου, ἱνατί με ἐγκατέλιπες; › Ταῦτα δὲ, καὶ τὰ τοιαῦτα, ἀνθρωπίνως ἐφθέγγετο, καὶ τὴν ἀνθρωπείαν φύσιν ὑποδεικνύων, καὶ οἰκοδομῶν τὴν τῶν Ἰουδαίων ἀσθένειαν. Ἐνταῦθα μέντοι ὁ θεῖος Δαβὶδ καὶ τὴν εἰς ἑαυτὸν γεγενημένην ἀδικίαν διδάσκει, καὶ τὴν εἰς τὸν Δεσπότην [Χριστὸν τὸν Θεὸν ἡμῶν] ἐσομένην προδιαγράφει, τῇ κοινωνίᾳ τῶν παθημάτων ἐναβρυνόμενος, καὶ μονονουχὶ βοῶν μετὰ τοῦ Παύλου, • Ἐγὼ τὰ στίγματα τοῦ Κυρίου Ἰησοῦ ἐν τῷ σώματί μου βαστάζω. » Οὐ μόνον δὲ ὁ Προφήτης, ἀλλὰ καὶ ἅπαντες· ὅσοι διὰ τὸ ὄνομα αὐτοῦ κοινωνοῦσι τοῖς παθήμασιν αὐτοῦ, δοξασθήσονται· καθάπερ ὁ θεῖος Παῦλος· « Εἴπερ συμπάσχωμεν ἵνα καὶ συνδοξασθῶμεν. » Καὶ αὕτη μὲν τῆς ἐπιγραφῆς καὶ σχεδὸν τοῦ παρόντος ψαλμοῦ ἡ δύναμις· ἀπαρχόμενος
« Eis to telos, En hymnois, syneseōs tǭ Dabid. » Eirēke men ton psalmon ho makarios: Dabid hypo tou Saoul diōkomenos, kai metanastēs genomenos, en erēmǭ te diagein, anankazomenos; prothespizei de kata tauton kai tas tōn Ioudaiōn kata tou Sōtēros epiboulas, kai en heautǭ prodiagraphei ta tou Despotou pathēmata. Autos te gar hypo tou euergetēthentos Saoul exēlauneto; kai hypo tinōn gnōrimōn proudidoto, kai ton Despotēn proeōra tois tou pneumatos ophthalmois tauto touto peisomenon, kai hypo tōn eu peponthotōn prodothēsomenon te kai staurōthēsomenon. Dia toi touto kai eis to telos hē epigraphē parapempei ton entynchanonta, kai synetōs prosechein tois legomenois parengyą, hōs tēs prophētikēs dianoias kekalymmenēs, kai meta chronon dechomenēs to telos. Pros de toutois, kai tois hymnois ho psalmos enkateilektai, skiagraphian tina echōn tōn Despotikōn pathēmatōn. Dikaion gar aei hymnein ton tauta pathein hyper tēs tōn anthrōpōn anechomenon sōtērias. ᾿Alla mēdeis tę̄ tapeinotēti tōn rhēmatōn prosechōn, anaxia tauta hēgeisthō tēs tou Sōtēros Christou enanthrōpēseōs. Skopeitō de, hōs cholēs, kai hoxous, kai hēlōn, kai akanthōn, kai emptysmatōn te kai rhapismatōn, kai pasēs anaschomenos paroinias, kai to teleutaion katadexamenos thanaton, ouk an logōn tapeinotēta parę̄tēsato. Katallēla gar einai ta rhēmata prosēkei tois pragmasin. Autou de estin hē phōnē; « Mathete ap᾿ emou, hoti praos eimi kai tapeinos tę̄ kardią, kai heurēsete anapausin tais psychais hymōn. » Kai palin, « Entolēn elabon ti eipō, kai ti lalēsō, kai ouden ap' emautou poiō. » Kai, « Thee mou, Thee mou, hinati me enkatelipes? › Tauta de, kai ta toiauta, anthrōpinōs ephthengeto, kai tēn anthrōpeian physin hypodeiknyōn, kai oikodomōn tēn tōn Ioudaiōn astheneian. Entautha mentoi ho theios Dabid kai tēn eis heauton gegenēmenēn adikian didaskei, kai tēn eis ton Despotēn [Christon ton Theon hēmōn] esomenēn prodiagraphei, tę̄ koinōnią tōn pathēmatōn enabrynomenos, kai mononouchi boōn meta tou Paulou, • Egō ta stigmata tou Kyriou Iēsou en tǭ sōmati mou bastazō. » Ou monon de ho Prophētēs, alla kai hapantes; hosoi dia to onoma autou koinōnousi tois pathēmasin autou, doxasthēsontai; kathaper ho theios Paulos; « Eiper sympaschōmen hina kai syndoxasthōmen. » Kai hautē men tēs epigraphēs kai schedon tou parontos psalmou hē dynamis; aparchomenos
"To the end; in hymns; of understanding; for David." The blessed David spoke the psalm when pursued by Saul, become a fugitive and forced to live in the desert; but at the same time he foretells the plots of the Jews against the Savior, and sketches beforehand in himself the sufferings of the Master. For he was driven out by Saul, whom he had benefited, and betrayed by some of his acquaintances; and he foresaw with the eyes of the Spirit that the Master would suffer the same thing, betrayed and crucified by those who had received good from him. For this reason the title refers the reader to the end and charges him to attend with understanding to what is said, since the prophetic sense is veiled and is fulfilled after a time. Besides, the psalm is listed among the hymns, containing a sketch of the Lord's sufferings; for it is just always to hymn the one who bore to suffer these things for the salvation of human beings. But let no one, attending to the lowliness of the words, think them unworthy of the incarnation of Christ the Savior. Let him consider that one who bore gall, vinegar, nails, thorns, spitting, and blows, and every insult, and at last accepted death, would not have refused lowliness of words; for the words must suit the deeds. His is the voice: "Learn from me, for I am meek and humble in heart, and you will find rest for your souls"; and again, "I have received a commandment what I should say and what I should speak, and I do nothing of myself"; and, "My God, my God, why have you forsaken me?" These and such things he uttered humanly, both showing the human nature and building up the weakness of the Jews. Here, however, the divine David both teaches the injustice done to himself and sketches beforehand the injustice to be done to the Master [Christ our God], priding himself on the fellowship of sufferings, and all but crying with Paul, "I bear on my body the marks of the Lord Jesus." And not only the prophet, but all who share his sufferings for his name will be glorified, as the divine Paul says: "If indeed we suffer with him, so that we may also be glorified with him." This is the force of the title and roughly of the present psalm. Beginning,
Ps 55:1 (54:1 LXX) (quotation, high confidence) · Matt 11:29 (quotation, high confidence) · John 12:49 (quotation, high confidence) · John 14:10 (allusion, medium confidence) · Matt 27:46 (quotation, high confidence) · Gal 6:17 (quotation, high confidence) · Rom 8:17 (quotation, high confidence)
Notes and citation
Summary: Psalm 55, title: written when David fled Saul, the psalm foreshadows Christ betrayed by those he had helped; its lowly words fit the incarnate Lord who bore every insult.
- The bracketed words are bracketed in Migne. The section ends mid-sentence.
Notes on the original text
- Digital text corrected (split word (OCR); stray letters (OCR); stray letters and split word (OCR)): Δα βίδ → Δαβίδ; σὲ προδιαγράφει σε τὰ → προδιαγράφει τὰ; ἀνασχόμενος το παροι νίας → ἀνασχόμενος παροινίας; ἔλαβον το τί → ἔλαβον τί; ἀπ' τὰ ἐμαυτοῦ → ἀπ' ἐμαυτοῦ; ἐφθέγγετο το, καὶ τη τὴν → ἐφθέγγετο, καὶ τὴν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 54.1 (PG 80 80:1267; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-1
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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.
54.2PG 80 80:1269
« Ἐνώτισαι ὁ Θεὸς τὴν προσευχήν μου, καὶ μὴ ὑπερίδῃς τὴν δέησίν μου. Πρόσχες μοι καὶ εἰσἀκουσόν μου. » Διαφόρους ἱκετείας προσφέρει, δεχθῆναι πάντας ἀντιβολῶν. Μὴ παρίδης γάρ με, φησὶ, ποτνιώμενον, ἀλλ᾽ εὐμενῶς μοι πρόσχες, καὶ τὴν βοήθειαν ὄρεξον. • Ἐλυπήθην ἐν τῇ ἀδολεσχίᾳ μου, καὶ ἐταράχθην. ᾿Απὸ φωνῆς ἐχθροῦ, καὶ ἀπὸ θλίψεως ἁμαρτωλοῦ. » Ὀνειδιζόμενος γάρ, φησὶ, καὶ πολεμούμενος ὑπὸ τῶν ἀδικούντων ἐχθρῶν, καὶ τὰς παντοδαπὰς αὐτῶν ἐπιβουλὰς λογιζόμενος, πολλῆς ἀλγηδόνος [ ἀντὶ τοῦ τῆς παρ᾿ αὐτῶν κατ᾿ ἐμοῦ γενομένης ἐπιβουλῆς], ἐμπέπλησμαι. ᾿Αδολεσχίαν γὰρ ἡ θεία Γραφὴ τὴν συνεχῆ μελέτην καλεῖ. Τοῦτο δὲ ὁ Σύμμαχος οὕτως ἡρμήνευσε· «Κατηνέχθην προσλαλῶν ἐμαυτῷ, καὶ συνεχύθην ὑπὸ φωνῆς ἐχθροῦ, ὑπὸ ἐνοχλήσεως ἀσεβοῦς. Τὸν γὰρ αὐτὸν ἐχθρὸν καλεῖ καὶ ἀσεβῆ, ὡς εὐεργετούμενον μὲν, τὸν δὲ τοῦ εὐεργέτου κατασκευάζοντα φόνον. « "Ὅτι ἐξέκλιναν ἐπ᾿ ἐμὲ ἀνομίαι, καὶ ἐν ὀργῇ ἐνεκότουν μοι. » Σαφέστερον ὁ Σύμμαχος εἴρηκεν, ὅτι Ἐπέῤῥιψαν κατ' ἐμοῦ εἰς ἀσέβειαν, καὶ μετ' ὀργῆς ἠναντιώθησάν μοι · πονηρᾷ γὰρ χρησάμενοι γνώμῃ, τὸν ἐμὸν τυρεύουσι θάνατον.
« Enōtisai ho Theos tēn proseuchēn mou, kai mē hyperidę̄s tēn deēsin mou. Prosches moi kai eisakouson mou. » Diaphorous hiketeias prospherei, dechthēnai pantas antibolōn. Mē paridēs gar me, phēsi, potniōmenon, all᾽ eumenōs moi prosches, kai tēn boētheian orexon. • Elypēthēn en tę̄ adoleschią mou, kai etarachthēn. ᾿Apo phōnēs echthrou, kai apo thlipseōs hamartōlou. » Oneidizomenos gar, phēsi, kai polemoumenos hypo tōn adikountōn echthrōn, kai tas pantodapas autōn epiboulas logizomenos, pollēs algēdonos [ anti tou tēs par᾿ autōn kat᾿ emou genomenēs epiboulēs], empeplēsmai. ᾿Adoleschian gar hē theia Graphē tēn synechē meletēn kalei. Touto de ho Symmachos houtōs hērmēneuse; «Katēnechthēn proslalōn emautǭ, kai synechythēn hypo phōnēs echthrou, hypo enochlēseōs asebous. Ton gar auton echthron kalei kai asebē, hōs euergetoumenon men, ton de tou euergetou kataskeuazonta phonon. « "Hoti exeklinan ep᾿ eme anomiai, kai en orgę̄ enekotoun moi. » Saphesteron ho Symmachos eirēken, hoti Eperrhipsan kat' emou eis asebeian, kai met' orgēs ēnantiōthēsan moi ; ponērą gar chrēsamenoi gnōmę̄, ton emon tyreuousi thanaton.
"Give ear, O God, to my prayer, and do not disregard my supplication. Attend to me and hear me." He offers various supplications, imploring that all be received. "Do not overlook me as I wail," he says, "but attend kindly to me and stretch out help." "I was grieved in my musing and troubled, at the voice of the enemy and the affliction of the sinner." "Reproached and warred on by enemies who wrong me, and reckoning their plots of every kind, I am filled with much pain" [that is, from the plot made by them against me]. The divine Scripture calls continual meditation musing. Symmachus rendered this thus: "I was brought low talking to myself, and confounded by the voice of the enemy, by the harassment of the impious." He calls the same man enemy and impious, as one who was benefited yet contrived the death of his benefactor. "For they turned lawlessness aside upon me, and in anger they bore a grudge against me." Symmachus said more clearly: "They hurled impiety against me, and with anger they opposed me"; "for using a wicked mind, they contrive my death."
Ps 55:1 (54:2 LXX) (quotation, high confidence) · Ps 55:2 (54:3 LXX) (quotation, high confidence) · Ps 55:3 (54:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 55:1–3: David, troubled by the plots of an enemy he had benefited, begs God to hear him.
- The bracketed words are bracketed in Migne. A displaced catena fragment ("the prophet thus called it musing") broke Symmachus's name and is removed by a logged correction.
Notes on the original text
- Digital text corrected (displaced catena fragment and stray bracket inside a name (OCR); split word (OCR)): Τοῦτο δὲ ὁ Σύμμαδὲ ὁ Προφήτης οὕτως ἔφη ·] ἀδολεσχίαν χος οὕτως ἡρμήνευσε· → Τοῦτο δὲ ὁ Σύμμαχος οὕτως ἡρμήνευσε·; ὑπὸ ἐν οχλήσεως → ὑπὸ ἐνοχλήσεως.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 54.2 (PG 80 80:1269; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-54-2) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
54.5PG 80 80:1269
« Ἡ καρδία μου ἐταράχθη ἐν ἐμοί· καὶ δειλία θανάτου ἐπέπεσεν ἐπ᾿ ἐμέ. Φόβος καὶ τρόμος ἦλθεν ἐπ᾿ ἐμὲ, καὶ ἐκάλυψέ με σκότος. Ταύτην αὐτῶν τὴν δυσμένειαν, καὶ τὰς τῶν ἐπιβουλῶν θεώμενος μηχανὰς, καὶ φρίττω, καὶ δέδια, καὶ προσμένω τὸν θάνατον. Καὶ θαυμαστὸν οὐδὲν, εἰ ὁ Δαβὶδ ἀποδιδράσκων, καὶ ὑπὸ πολλῶν διωκόμενος πολεμίων, ἐδεδίει τὴν τελευτὴν, καὶ ἄνθρωπος ὧν, καὶ ὑπὸ τῷ νόμῳ πολιτευόμενος, καὶ τὴν εὐαγγελικὴν πόρρωθεν ὁρῶν τελειότητα. Καὶ αὐτὸς γὰρ ὁ Δεσπότης Χριστὸς, καίτοι πολλάκις προειπὼν τοῖς ἱεροῖς ἀποστόλοις, καὶ προσημάνας τὸ · πάθος, καὶ τῷ θεσπεσίῳ δὲ Πέτρῳ γενέσθαι · τοῦτο ἀπευξαμένῳ σφοδρότερον ἐπιπλήξας, παρὰ τὸν καιρὸν τοῦ πάθους ἐβόα, «Νῦν ἡ ψυχή μου τετάρακται·» καὶ τοσαύτην ἀγωνίαν συνεχώρησεν ἡ θεία φύσις τὴν ἀνθρωπείαν λαβεῖν, ὡς ἱδρῶσαι μὲν αἵματος θρόμβους, ὑπ' ἀγγέλου δὲ στηριχθῆναι, καὶ νικῆσαι τὸ δέος. Ἔδει γὰρ καὶ ἐν τούτῳ δειχθῆναι τὴν φύσιν τὴν δεχομένην τὸ πάθος, [' καὶ τὴν πολλὴν μακροθυμίαν ἣν ἔσχε παρὰ τὸ ἡμέτερον γένος ὁ φιλάνθρωπος · καὶ καταδέχεται πάθος σαρκὶ, καὶ ἐν τούτῳ τὴν ἡμετέραν βουλόμενος πραγματεύσασθαι σωτηρίαν· ἅπαντα γοῦν ταῦτα τὰ τῶν ῥημάτων λέγει ταπεινὰ, οὐ δειλίας ἕνεκεν, ἄπαγε, ἀλλ᾿ οἰκονομίας χάριν προβάλλεται.]
« Hē kardia mou etarachthē en emoi; kai deilia thanatou epepesen ep᾿ eme. Phobos kai tromos ēlthen ep᾿ eme, kai ekalypse me skotos. Tautēn autōn tēn dysmeneian, kai tas tōn epiboulōn theōmenos mēchanas, kai phrittō, kai dedia, kai prosmenō ton thanaton. Kai thaumaston ouden, ei ho Dabid apodidraskōn, kai hypo pollōn diōkomenos polemiōn, edediei tēn teleutēn, kai anthrōpos hōn, kai hypo tǭ nomǭ politeuomenos, kai tēn euangelikēn porrōthen horōn teleiotēta. Kai autos gar ho Despotēs Christos, kaitoi pollakis proeipōn tois hierois apostolois, kai prosēmanas to ; pathos, kai tǭ thespesiǭ de Petrǭ genesthai ; touto apeuxamenǭ sphodroteron epiplēxas, para ton kairon tou pathous eboa, «Nyn hē psychē mou tetaraktai;» kai tosautēn agōnian synechōrēsen hē theia physis tēn anthrōpeian labein, hōs hidrōsai men haimatos thrombous, hyp' angelou de stērichthēnai, kai nikēsai to deos. Edei gar kai en toutǭ deichthēnai tēn physin tēn dechomenēn to pathos, [' kai tēn pollēn makrothymian hēn esche para to hēmeteron genos ho philanthrōpos ; kai katadechetai pathos sarki, kai en toutǭ tēn hēmeteran boulomenos pragmateusasthai sōtērian; hapanta goun tauta ta tōn rhēmatōn legei tapeina, ou deilias heneken, apage, all᾿ oikonomias charin proballetai.]
"My heart was troubled within me, and the dread of death fell upon me. Fear and trembling came upon me, and darkness covered me." "Seeing their hostility and the devices of their plots, I shudder and fear and await death." And it is not at all surprising if David, running away and pursued by many enemies, feared death, being a man, living under the law, and seeing the perfection of the Gospel only from afar. For Christ the Lord himself, though he had often foretold and indicated the passion to the holy apostles, and rebuked the inspired Peter rather sharply for praying that it might not happen, cried out at the time of the passion, "Now my soul is troubled"; and the divine nature allowed the human nature to take on such agony that it sweated clots of blood, was strengthened by an angel, and conquered the fear. For in this too the nature that received the passion had to be shown, [and the great patience the lover of humankind had toward our race: he accepts suffering in the flesh, wishing by it to work our salvation. All these lowly words, then, he uses not from cowardice, far from it, but for the sake of the dispensation.]
Ps 55:4 (54:5 LXX) (quotation, high confidence) · Ps 55:5 (54:6 LXX) (quotation, high confidence) · Matt 16:22 (allusion, high confidence) · Matt 16:23 (allusion, high confidence) · John 12:27 (quotation, high confidence) · Luke 22:43 (allusion, high confidence) · Luke 22:44 (allusion, high confidence)
Notes and citation
Summary: Psalm 55:4–5: David's fear of death is not surprising, since Christ too was troubled and sweated blood in his human nature before the passion.
- Lines scrambled by the OCR are restored by logged corrections. The bracketed passage is bracketed in Migne; it is probably an addition from the catena. Theodoret's statement that the divine nature allowed the human nature its agony is translated as written.
Notes on the original text
- Digital text corrected (displaced line restored (OCR); line displaced by the OCR; restored below; stray letters (OCR)): ἐταράχθη θι ἐν ἐμοί → ἐταράχθη ἐν ἐμοί; καὶ τὰς τῶν – μὲν αἵματος θρόμβους, ὑπ' ἀγγέλου δὲ στηριχθῆναι, ἐπιβουλῶν → καὶ τὰς τῶν ἐπιβουλῶν; ὡς ἰδρῶσαι καὶ νικῆσαι τὸ δέος → ὡς ἱδρῶσαι μὲν αἵματος θρόμβους, ὑπ' ἀγγέλου δὲ στηριχθῆναι, καὶ νικῆσαι τὸ δέος.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 54.5 (PG 80 80:1269; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-5
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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.
54.7PG 80 80:1271
« Καὶ εἶπα, Τίς δώσει μοι πτέρυγας ὡσεὶ περιστερᾶς, καὶ πετασθήσομαι, καὶ καταπαύσω ; Ἰδοὺ ἐμάκρυνα φυγαδεύων, καὶ ηὐλίσθην ἐν τῇ ἐρήμῳ. » Τοῦτο ὁ μακάριος πεποίηκε Δαβίδ. Φυγὼν γὰρ τὸν Σαούλ, καὶ πάλιν τῶν ἐν τῇ Γὲθ ἀλλοφύλων τὴν δυσμένειαν θεασάμενος, εἰς τὴν ἔρημον ἀπέδρα, ὡς ἡ πρώτη τῶν Βασιλειῶν ἱστορία διδάσκει. Καὶ ὁ Δεσπότης δὲ Χριστὸς, πολλάκις μὲν εἰς τὸ ὄρος, πολλάκις δὲ εἰς τὴν ἔρημον ὑπεχώρησε, τὸν τῶν Ἰουδαίων φθόνον ἐκκλίνων. Θαυμάσαι δὲ ἄξιον τὸν μέγαν Δαβίδ, περιστερᾶς καὶ οὐκ ἄλλου ὀρνέου πτέρυγας λαβεῖν ἐθελήσαντα. Δῆλος • γάρ ἐστι τῆς πνευματικῆς χάριτος ἐφιέμενος τῆς ἐν εἴδει περιστερᾶς ἐπιπτάσης.
« Kai eipa, Tis dōsei moi pterygas hōsei peristeras, kai petasthēsomai, kai katapausō ? Idou emakryna phygadeuōn, kai ēulisthēn en tę̄ erēmǭ. » Touto ho makarios pepoiēke Dabid. Phygōn gar ton Saoul, kai palin tōn en tę̄ Geth allophylōn tēn dysmeneian theasamenos, eis tēn erēmon apedra, hōs hē prōtē tōn Basileiōn historia didaskei. Kai ho Despotēs de Christos, pollakis men eis to oros, pollakis de eis tēn erēmon hypechōrēse, ton tōn Ioudaiōn phthonon ekklinōn. Thaumasai de axion ton megan Dabid, peristeras kai ouk allou orneou pterygas labein ethelēsanta. Dēlos • gar esti tēs pneumatikēs charitos ephiemenos tēs en eidei peristeras epiptasēs.
"And I said, Who will give me wings like a dove, and I will fly away and be at rest? Behold, I went far off in flight and lodged in the desert." This the blessed David did. For fleeing Saul, and again seeing the hostility of the foreigners in Gath, he ran away to the desert, as the history of the first book of Kingdoms teaches. And Christ the Lord often withdrew to the mountain, often to the desert, avoiding the envy of the Jews. It is worth marveling that the great David wished to take the wings of a dove and not of another bird. For he clearly longed for the spiritual grace that alighted in the form of a dove.
Ps 55:6 (54:7 LXX) (quotation, high confidence) · Ps 55:7 (54:8 LXX) (quotation, high confidence) · 1 Sam 21:10 (allusion, high confidence) · 1 Sam 23:14 (allusion, medium confidence) · Matt 3:16 (allusion, high confidence)
Notes and citation
Summary: Psalm 55:6–7: David fled to the desert, as Christ often withdrew; his wish for a dove's wings shows longing for the Spirit who came as a dove.
Notes on the original text
- Digital text corrected (stray letter (OCR)): Τοῦτο ἡ ὁ μακάριος → Τοῦτο ὁ μακάριος.
Cite (SBL): Theodoret, Interp. Ps. 54.7 (PG 80 80:1271; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-7
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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.
54.9PG 80 80:1271
« Προσεδεχόμην τὸν Θεὸν, τὸν σώζοντά με ἀπὸ ὀλιγοψυχίας, καὶ ἀπὸ καταιγίδος. » Τοσούτοις γὰρ, φησὶ, περικλυζόμενος κύμασι, καὶ οἷόν τινων πνευμάτων, ἢ στροβίλων ἀνέμων δεχόμενος προσβολὰς, τὴν θείαν προσμένω ῥοπὴν, καὶ τῇ τῆς ἐπικουρίας ἐλπίδι ψυχαγωγοῦμαι.
« Prosedechomēn ton Theon, ton sōzonta me apo oligopsychias, kai apo kataigidos. » Tosoutois gar, phēsi, periklyzomenos kymasi, kai hoion tinōn pneumatōn, ē strobilōn anemōn dechomenos prosbolas, tēn theian prosmenō rhopēn, kai tę̄ tēs epikourias elpidi psychagōgoumai.
"I waited for God, who saves me from faintheartedness and from the storm." "Flooded with so many waves," he says, "and receiving the assaults as of winds or whirlwinds, I await divine aid and am comforted by the hope of help."
Ps 55:8 (54:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 55:8: amid the storm, David waits for God's help.
Cite (SBL): Theodoret, Interp. Ps. 54.9 (PG 80 80:1271; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-9
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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.
54.10PG 80 80:1271
« Καταπόντισον, Κύριε, καὶ καταδίελε τὰς γλώσσας αὐτῶν. » Ἐπειδὴ κακῇ κέχρηνται συμφωνίᾳ, διάλυσον αὐτῶν, Δέσποτα, τὴν ὁμόνοιαν. « Ὅτι εἶδον ἀνομίαν, καὶ ἀντιλογίαν ἐν τῇ πόλει. Ἡμέρας καὶ νυκτὸς κυκλώσει αὐτὴν ἐπὶ τὰ τείχη αὐτῆς. » [Τοῦτο μὲν οἱ ᾿Ασσύριοι, τοῦτο δὲ οἱ Αἰγύπτιοι καὶ χρόνον ὕστερον καὶ ἡ τῶν Ῥωμαίων δυναστεία.] • Καὶ ἀνομία καὶ κόπος ἐν μέσῳ αὐτῆς. Καὶ ἀδικία, καὶ οὐκ ἐξέλιπεν ἐκ τῶν πλατειῶν αὐτῆς τόκος καὶ δόλος. » Τῷ μακαρίῳ Δαβὶδ οὐκ οἶμαι άρμόττειν ταῦτα τὰ ῥήματα. Οὐδὲ γὰρ ἡ Ἱερουσαλήμ κατ᾿ ἐκεῖνον τὸν καιρὸν ὑπὸ Ἰουδαίων κατείχετο, οὐδὲ ἄλλη τις βασιλικὴ ἐνενόμιστο πόλις· ἀλλ᾿ ἔοικε τῆς Ἱερουσαλήμ τὴν ἀντιλογίαν καὶ παρανομίαν προλέγειν ὁμοῦ καὶ τῆς πονηρίας αὐτῆς διεξιέναι τὰ εἴδη, τὴν ἀνομίαν, τὴν ἀδικίαν, τὸν τόκον , τὸν δόλον · ἅπερ ἀσπαζόμενοι, τοὺς ἐπαφελεῖς τοῦ Σωτῆρος οὐκ ἐδέχοντο νόμους . Ἐπισημήνασθαι μέντοι προσήκει, ὡς οὐ μόνον τῆς καινῆς διαθήκης ἡ τελειότης, ἀλλὰ καὶ ἡ νομικὴ πολιτεία, τοῦ τόκου κατηγορεῖ, καὶ τῇ ἀνομίᾳ, καὶ τῇ ἀδίκίᾳ, καὶ τῷ δόλῳ τοῦτον συζεύγνυσιν.
« Katapontison, Kyrie, kai katadiele tas glōssas autōn. » Epeidē kakę̄ kechrēntai symphōnią, dialyson autōn, Despota, tēn homonoian. « Hoti eidon anomian, kai antilogian en tę̄ polei. Hēmeras kai nyktos kyklōsei autēn epi ta teichē autēs. » [Touto men hoi ᾿Assyrioi, touto de hoi Aigyptioi kai chronon hysteron kai hē tōn Rhōmaiōn dynasteia.] • Kai anomia kai kopos en mesǭ autēs. Kai adikia, kai ouk exelipen ek tōn plateiōn autēs tokos kai dolos. » Tǭ makariǭ Dabid ouk oimai armottein tauta ta rhēmata. Oude gar hē Hierousalēm kat᾿ ekeinon ton kairon hypo Ioudaiōn kateicheto, oude allē tis basilikē enenomisto polis; all᾿ eoike tēs Hierousalēm tēn antilogian kai paranomian prolegein homou kai tēs ponērias autēs diexienai ta eidē, tēn anomian, tēn adikian, ton tokon , ton dolon ; haper aspazomenoi, tous epapheleis tou Sōtēros ouk edechonto nomous . Episēmēnasthai mentoi prosēkei, hōs ou monon tēs kainēs diathēkēs hē teleiotēs, alla kai hē nomikē politeia, tou tokou katēgorei, kai tę̄ anomią, kai tę̄ adikią, kai tǭ dolǭ touton syzeugnysin.
"Drown, O Lord, and divide their tongues." "Since they use a wicked agreement, break up their concord, Master." "For I have seen lawlessness and contradiction in the city. Day and night it will surround it on its walls." [This the Assyrians did, and the Egyptians, and later in time the power of the Romans.] "And lawlessness and toil are in its midst, and injustice; and usury and deceit have not left its streets." I do not think these words fit the blessed David. For at that time Jerusalem was not held by the Jews, nor was any other city recognized as royal; but it seems to foretell the contradiction and lawlessness of Jerusalem and at the same time to recount the forms of its wickedness: lawlessness, injustice, usury, deceit. Embracing these, they did not receive the simple laws of the Savior. We should note, however, that not only the perfection of the new covenant but also the way of life of the law condemns usury, and yokes it with lawlessness, injustice, and deceit.
Ps 55:9 (54:10 LXX) (quotation, high confidence) · Ps 55:10 (54:11 LXX) (quotation, high confidence) · Ps 55:11 (54:12 LXX) (quotation, high confidence) · Exod 22:25 (allusion, medium confidence) · Deut 23:19 (allusion, medium confidence)
Notes and citation
Summary: Psalm 55:9–11: the lawless city foretold is the Jerusalem that rejected the Savior; both Gospel and law condemn usury along with deceit and injustice.
- The bracketed sentence closes with a bracket in Migne; the opening bracket is supplied. It is probably an addition from the catena. Theodoret's statement about Jerusalem is translated as written.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR; repeated words (OCR)): καὶ καὶ νυκτ νυκτὸς → καὶ νυκτὸς; Τοῦτο μὲν οἱ ᾿Ασσύριοι → [Τοῦτο μὲν οἱ ᾿Ασσύριοι.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 54.10 (PG 80 80:1271; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-10
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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.
54.13PG 80 80:1273
« Ὅτι εἰ ἐχθρὸς ὠνείδισέ με, ὑπήνεγκα ἄν· καὶ εἰ ὁ μισῶν με ἐπ' ἐμὲ ἐμεγαλοῤῥημόνησεν, ἐκρύβην ἂν ἀπ᾿ αὐτοῦ. » [᾿Αντὶ τοῦ τὸν παρ᾿ αὐτοῦ κατ' ἐμοῦ δόλον εἰ ἔγνων, ἐκρύβην ἂν ἀπ᾿ αὐτοῦ.] ᾿Ἀλλὰ τὰ μὲν παρὰ τῶν δυσμενῶν γινόμενα οἰστὰ ἡγοῦμαι καὶ φορητά· ὑπὸ γὰρ ἐχθρῶν ταῦτα δρᾶται καὶ πολεμίων· ἄλλως τε καὶ τὸν προφανῆ πόλεμον διαφυγεῖν τυχὸν δυνατόν.
« Hoti ei echthros ōneidise me, hypēnenka an; kai ei ho misōn me ep' eme emegalorrhēmonēsen, ekrybēn an ap᾿ autou. » [᾿Anti tou ton par᾿ autou kat' emou dolon ei egnōn, ekrybēn an ap᾿ autou.] ᾿Alla ta men para tōn dysmenōn ginomena oista hēgoumai kai phorēta; hypo gar echthrōn tauta dratai kai polemiōn; allōs te kai ton prophanē polemon diaphygein tychon dynaton.
"For if an enemy had reproached me, I would have borne it; and if one who hates me had boasted against me, I would have hidden from him." [That is: if I had known his deceit against me, I would have hidden from him.] "What is done by foes I consider bearable and endurable; for these things are done by enemies and opponents; besides, it is perhaps possible to escape open war."
Ps 55:12 (54:13 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 55:12: an open enemy's insults can be borne or escaped.
- The bracketed sentence closes with a bracket in Migne; the opening bracket is supplied. It is probably an addition from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR): ἀπ᾿ αὐτοῦ. » ᾿Αντὶ τοῦ τὸν → ἀπ᾿ αὐτοῦ. » [᾿Αντὶ τοῦ τὸν.
Cite (SBL): Theodoret, Interp. Ps. 54.13 (PG 80 80:1273; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-13
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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.
54.14PG 80 80:1273
« Σὺ δὲ, ἄνθρωπε ἰσόψυχε, ἡγεμών μου καὶ γνωστέ μου. Ὃς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα. Ἐν τῷ οἴκῳ τοῦ Θεοῦ ἐπορεύθημεν ἐν ὁμονοίᾳ. » Πάντων ἀνιαρώτατον εἶναί μοι δοκεῖ, τὸν ἄνδρα συνήθη, καὶ ὁμογνώμονα, καὶ ὁμοτράπεζόν μοι, καὶ συσσιτόν μοι γεγενημένον, καὶ θείων μοι καὶ ἀνθρωπείων κεκοινωνηκότα πραγμάτων, τὰ δυσμενῶν δρᾶσαι καὶ πολεμίων· σαφῶς δὲ διὰ τούτων ἡμῖν τῶν λόγων ἡ προφητικὴ χάρις τὸν προδότην Ἰούδαν διέγραψεν, ἡγεμόνα μὲν ὑπὸ τοῦ βασιλέως χειροτονηθέντα Χριστοῦ (« Καταστήσεις γὰρ αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν, ε) τραπέζης δὲ αὐτῷ καὶ μυστικῶν κεκοινωνηκότα λόγων, ὄργανον δὲ τῶν ἐπιβουλευόντων γεγενημένον. ᾿Αντὶ μέν τοι τοῦ ἡγεμών μου, ὁ Σύμμαχος, συνήθης μου ἡρμήνευσεν. Ταῦτα δὲ τῷ μακαρίῳ οὐδαμῶς ἁρμόττει Δαβίδ · οὐδεὶς γὰρ αὐτὸν, ὑπὸ τοῦ Σαούλ διωκόμενον, τῶν εὐνουστάτων προδέδωκεν. Οὔτε γὰρ ὁ Δωήκ, οὔτε οἱ Ζιφαῖοι, τῶν γνησίων αὐτοῦ φίλων ἐτύγχανον. Τῇ δὲ τῶν Εὐαγγελίων ἱστορίᾳ ἡ προφητική συμβαίνει· « Ὁ ἐσθίων , φησὶ, μετ᾿ ἐμοῦ τὸν ἄρτον, ἐπῆρεν ἐπ' ἐμὲ τὴν πτέρναν αὐτοῦ. • Οὕτω τὴν προδοσίαν προαγορεύσας, καὶ τὸν αἰφνίδιον αὐτοῦ θάνατον προθεσπίζει. [ Καὶ μέχρι νῦν ἔστιν ἰδεῖν τὸν αὐτὸν δόλον καὶ φόνον παρά τισι πλεονάζοντα, ὡς ἡ τῶν πραγμάτων ἡμᾶς ἔκβασις πείθει. Οὐ μόνον γὰρ τῶν ἁλῶν κοινωνοῦντες προδιδόασι τοὺς παρέχοντας τούτους, ἀλλὰ γὰρ καὶ τῶν θείων καὶ ἀποῤῥήτων μυστηρίων μέτοχοι γενόμενοι ἀλλήλους οὐ μόνον προδιδόασιν, ἀλλὰ καὶ θανάτους κατασκευάζουσι, καὶ τοῦτο ὅρκων μεσιτευόντων. Καὶ ὁ μὲν Παῦλος οὐ παύεται διαμαρτυρόμενος ἐν πάσῃ τῇ οἰκουμένῃ τοῖς διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι· τὸν ὅρκον λέγω καὶ τὴν πίστιν· τινὲς δὲ οὐκ οἶδ᾽ ὅπως μετατιθέναι πειρῶνταί τὰ ἀμφότερα μᾶλλον δὲ μετατεθείκασι, μήτε πρὸς τοὺς εὐεργέτας, μήτε περὶ τὴν πίστιν, μήτε εἰς αὐτὸν τῶν πάντων Δεσπότην ὀρθὸν σκοπὸν φυλάττοντες. Διὸ δὴ τὸ προφητικὸν Πνεῦμα ἀποφαινόμενον κατ' αὐτῶν οὕτως ἔφη ·]
« Sy de, anthrōpe isopsyche, hēgemōn mou kai gnōste mou. Hos epi to auto eglykanas moi edesmata. En tǭ oikǭ tou Theou eporeuthēmen en homonoią. » Pantōn aniarōtaton einai moi dokei, ton andra synēthē, kai homognōmona, kai homotrapezon moi, kai syssiton moi gegenēmenon, kai theiōn moi kai anthrōpeiōn kekoinōnēkota pragmatōn, ta dysmenōn drasai kai polemiōn; saphōs de dia toutōn hēmin tōn logōn hē prophētikē charis ton prodotēn Ioudan diegrapsen, hēgemona men hypo tou basileōs cheirotonēthenta Christou (« Katastēseis gar autous archontas epi pasan tēn gēn, e) trapezēs de autǭ kai mystikōn kekoinōnēkota logōn, organon de tōn epibouleuontōn gegenēmenon. ᾿Anti men toi tou hēgemōn mou, ho Symmachos, synēthēs mou hērmēneusen. Tauta de tǭ makariǭ oudamōs harmottei Dabid ; oudeis gar auton, hypo tou Saoul diōkomenon, tōn eunoustatōn prodedōken. Oute gar ho Dōēk, oute hoi Ziphaioi, tōn gnēsiōn autou philōn etynchanon. Tę̄ de tōn Euangeliōn historią hē prophētikē symbainei; « Ho esthiōn , phēsi, met᾿ emou ton arton, epēren ep' eme tēn pternan autou. • Houtō tēn prodosian proagoreusas, kai ton aiphnidion autou thanaton prothespizei. [ Kai mechri nyn estin idein ton auton dolon kai phonon para tisi pleonazonta, hōs hē tōn pragmatōn hēmas ekbasis peithei. Ou monon gar tōn halōn koinōnountes prodidoasi tous parechontas toutous, alla gar kai tōn theiōn kai aporrhētōn mystēriōn metochoi genomenoi allēlous ou monon prodidoasin, alla kai thanatous kataskeuazousi, kai touto horkōn mesiteuontōn. Kai ho men Paulos ou pauetai diamartyromenos en pasę̄ tę̄ oikoumenę̄ tois dia dyo pragmatōn ametathetōn, en hois adynaton pseusasthai; ton horkon legō kai tēn pistin; tines de ouk oid᾽ hopōs metatithenai peirōntai ta amphotera mallon de metatetheikasi, mēte pros tous euergetas, mēte peri tēn pistin, mēte eis auton tōn pantōn Despotēn orthon skopon phylattontes. Dio dē to prophētikon Pneuma apophainomenon kat' autōn houtōs ephē ;]
"But you, a man of like soul, my leader and my acquaintance, who together with me made the food sweet; in the house of God we walked in concord." "It seems to me the most grievous of all that a man familiar with me, of one mind with me, who shared my table and meals and shared in divine and human affairs with me, should act as foes and enemies do." By these words prophetic grace clearly described for us the traitor Judas: appointed a leader by Christ the King ("For you will make them rulers over all the earth"), sharing his table and his mystical words, yet become the instrument of the plotters. For "my leader" Symmachus rendered "my familiar." These words in no way fit the blessed David; for none of his most loyal friends betrayed him when he was pursued by Saul. Neither Doeg nor the Ziphites were among his true friends. The prophecy agrees with the history of the Gospels: "He who eats bread with me," it says, "has lifted his heel against me." Having thus foretold the betrayal, he also foretells his sudden death. [And even now one can see the same deceit and murder abounding among some, as the outcome of events persuades us. For not only do those who share salt betray those who provide it, but even those who have become partakers of the divine and secret mysteries not only betray one another but also contrive deaths, and this with oaths in between. And Paul does not cease testifying in the whole world to the two unchangeable things in which it is impossible to lie, I mean the oath and faith; but some, I know not how, try to change both, or rather have changed them, keeping a right aim neither toward benefactors, nor concerning the faith, nor toward the Master of all himself. Therefore the prophetic Spirit, pronouncing against them, said thus:]
Ps 55:13 (54:14 LXX) (quotation, high confidence) · Ps 55:14 (54:15 LXX) (quotation, high confidence) · Ps 45:16 (44:17 LXX) (quotation, high confidence) · John 13:18 (quotation, high confidence) · Heb 6:18 (allusion, medium confidence)
Notes and citation
Summary: Psalm 55:13–14: the close friend who turned enemy is Judas, who shared Christ's table and mysteries; an added passage laments communicants who betray one another.
- The bracketed passage is bracketed in Migne; it is probably an addition from the catena.
Notes on the original text
- Digital text corrected (stray character (OCR)): ἐγλύκανάς μοι & ἐδέσματα → ἐγλύκανάς μοι ἐδέσματα.
Topics: Eucharist
Cite (SBL): Theodoret, Interp. Ps. 54.14 (PG 80 80:1273; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
54.16PG 80 80:1275
· Ἐλθέτω δὴ θάνατος ἐπ᾿ αὐτούς· καὶ καταβήτωσαν εἰς ἄδου ζῶντες. » [ Τοιαύτην αὐτοῖς ἀπειλεῖ τὴν ψῆφον βουλόμενος ἀναστείλαι τὴν πονηρὰν αὐτῶν γνώμην.] Τοιοῦτο δὲ τοῦ βίου τὸ τέλος ἐδέξατο · τῇ γὰρ ἀγχόνῃ τὴν δέρην προσδήσας, σύντομον ὑπέμεινε θάνατον· τοιαύταις καὶ οἱ Ἰουδαῖοι μετὰ τὸν σταυρὸν περιέπεσον συμφοραῖς, τῷ Ῥωμαϊκῷ παραδοθέντες πολέμῳ. Οὐ γὰρ τῷ νόμῳ τῆς φύσεως ὑπεξῆλθον τὸν βίον ", ἀλλ᾽ ὅπλοις πολεμικοῖς κατακοντιζόμενοι. [ Εἰ δὲ καί τις τῶν φαύλων δόξαιεν κοινῷ θανάτῳ καταλύειν τὸν βίον, μετὰ τὴν ἔνθεν ἀνάστασιν διπλῆν τὴν κατ᾿ αὐτοῦ δέξεται τιμωρίαν. « Τινῶν γὰρ, φησὶν, ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοι, προάγουσιν εἰς κρίσιν· τισὶ δὲ καὶ ἐπακολουθοῦσιν.»] Εἶτα δείκνυσι τῆς τιμωρίας τὸ δίκαιον. • Ὅτι πονηρία ἐν ταῖς παροικίαις αὐτῶν ἐν μέσῳ αὐτῶν. [᾿Αντὶ τοῦ εἰς τὸ μέσον, εἰς αὐτὴν τὴν καρδίαν πονηρία βλαστήσασα τὴν θανατικὴν τῆς τιμωρίας αὐτοῖς ἐπάγει ψῆφον.] Παροικίαν δὲ καλεῖ τὴν παροῦσαν ζωὴν, ἐν ᾗ παροικοῦμεν οὐ κατοικοῦμεν. [ Καὶ μακάριοι οἱ παροικίαν ἡγούμενοι τὸν παρόντα βίον καὶ μὴ κατοικίαν. Εἶτα εἰρηκὼς τὰ παρὰ τῶν παρανόμων, εἰς τοὺς ἀδικουμένους καὶ μὴ ἐγκαταλιμπανομένους παρὰ τῆς ἄνωθεν ῥοπῆς μετατίθησι τὸν λόγον ὁ Προφήτης.]
; Elthetō dē thanatos ep᾿ autous; kai katabētōsan eis adou zōntes. » [ Toiautēn autois apeilei tēn psēphon boulomenos anasteilai tēn ponēran autōn gnōmēn.] Toiouto de tou biou to telos edexato ; tę̄ gar anchonę̄ tēn derēn prosdēsas, syntomon hypemeine thanaton; toiautais kai hoi Ioudaioi meta ton stauron periepeson symphorais, tǭ Rhōmaïkǭ paradothentes polemǭ. Ou gar tǭ nomǭ tēs physeōs hypexēlthon ton bion ", all᾽ hoplois polemikois katakontizomenoi. [ Ei de kai tis tōn phaulōn doxaien koinǭ thanatǭ katalyein ton bion, meta tēn enthen anastasin diplēn tēn kat᾿ autou dexetai timōrian. « Tinōn gar, phēsin, anthrōpōn hai hamartiai prodēloi, proagousin eis krisin; tisi de kai epakolouthousin.»] Eita deiknysi tēs timōrias to dikaion. • Hoti ponēria en tais paroikiais autōn en mesǭ autōn. [᾿Anti tou eis to meson, eis autēn tēn kardian ponēria blastēsasa tēn thanatikēn tēs timōrias autois epagei psēphon.] Paroikian de kalei tēn parousan zōēn, en hę̄ paroikoumen ou katoikoumen. [ Kai makarioi hoi paroikian hēgoumenoi ton paronta bion kai mē katoikian. Eita eirēkōs ta para tōn paranomōn, eis tous adikoumenous kai mē enkatalimpanomenous para tēs anōthen rhopēs metatithēsi ton logon ho Prophētēs.]
"Let death come upon them, and let them go down alive into Hades." [He threatens them with such a verdict, wishing to check their wicked mind.] Such an end of life he received; for tying a noose about his neck he suffered a swift death. Such misfortunes the Jews too fell into after the cross, handed over to the Roman war. For they did not depart life by the law of nature, but were struck down by weapons of war. [And if any of the wicked seems to end life by an ordinary death, after the resurrection from here he will receive a double punishment. "For the sins of some people," it says, "are evident, going before them to judgment; but for others they follow after."] Then he shows the justice of the punishment: "For wickedness is in their dwellings, in their midst." [That is, in the midst, in the heart itself, wickedness sprouting brings on them the deadly sentence of punishment.] He calls the present life sojourning, in which we sojourn and do not dwell. [And blessed are those who count the present life a sojourn and not a dwelling. Then, having told the deeds of the lawless, the prophet turns his discourse to those who are wronged and not abandoned by help from above.]
Ps 55:15 (54:16 LXX) (quotation, high confidence) · Matt 27:5 (allusion, high confidence) · 1 Tim 5:24 (quotation, high confidence)
Notes and citation
Summary: Psalm 55:15: the sudden death foretold is Judas's hanging and the Jews' death in the Roman war; the present life is a sojourn.
- The bracketed passages are bracketed in Migne (one opening bracket supplied); they are probably additions from the catena. Theodoret's statement about the Jews is translated as written.
Notes on the original text
- Digital text corrected (split word (OCR); stray letters; opening bracket lost in the OCR): δι πλῆν → διπλῆν; αὐτῶν δι ἐν μέσῳ αὐτῶν. ᾿Αντὶ τοῦ → αὐτῶν ἐν μέσῳ αὐτῶν. [᾿Αντὶ τοῦ; παροικί αν → παροικίαν.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 54.16 (PG 80 80:1275; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-16
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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.
54.17PG 80 80:1277
· Ἐγὼ πρὸς τὸν Θεὸν ἐκέκραξα, καὶ ὁ Κύριος εἰσήκουσέ μου. » [ Οὐ γὰρ μόνον τὸν Πατέρα, φησὶ, παρακαλεῖν μεμάθηκα, ἀλλὰ γὰρ καὶ τὸν μονογενῆ αὐτοῦ Υἱὸν, τὸν διὰ πολλὴν φιλανθρωπίαν, μικρὸν ὕστερον ἐξ ἐμοῦ τὴν κατὰ σάρκα οἰκονομίαν μέλλοντα καταδέχεσθαι. Διὸ δὴ]
; Egō pros ton Theon ekekraxa, kai ho Kyrios eisēkouse mou. » [ Ou gar monon ton Patera, phēsi, parakalein memathēka, alla gar kai ton monogenē autou Huion, ton dia pollēn philanthrōpian, mikron hysteron ex emou tēn kata sarka oikonomian mellonta katadechesthai. Dio dē]
"I cried to God, and the Lord heard me." ["For I have learned to entreat not only the Father," he says, "but also his only-begotten Son, who through his great love for humankind was shortly to accept from me the dispensation according to the flesh. Therefore"]
Ps 55:16 (54:17 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 55:16: the psalmist cried to God and was heard; an added note sees prayer to both Father and Son.
- The bracketed passage is bracketed in Migne (the closing bracket is supplied at the end of the section); it is probably an addition from the catena and continues in 54.18.
Notes on the original text
- Digital text corrected (closing bracket lost in the OCR): καταδέχεσθαι. Διὸ δὴ → καταδέχεσθαι. Διὸ δὴ].
Cite (SBL): Theodoret, Interp. Ps. 54.17 (PG 80 80:1277; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-17
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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.
54.18PG 80 80:1277
« Ἑσπέρας καὶ πρωῖ καὶ μεσημβρίας διηγήσομαι, καὶ ἀπαγγελῶ, καὶ εἰσακούσεται τῆς φωνῆς μου. » [Ταύτης δὲ δεχθείσης παρὰ τοῦ φιλανθρώπου,]
« Hesperas kai prōi kai mesēmbrias diēgēsomai, kai apangelō, kai eisakousetai tēs phōnēs mou. » [Tautēs de dechtheisēs para tou philanthrōpou,]
"Evening and morning and noon I will recount and declare, and he will hear my voice." [This being accepted by the lover of humankind,]
Ps 55:17 (54:18 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 55:17: the psalmist prays at evening, morning, and noon.
- The bracketed words are bracketed in Migne (opening bracket supplied); they are probably an addition from the catena.
Notes on the original text
- Digital text corrected (OCR letter; opening bracket lost in the OCR): ἀπαγγελῶς καὶ → ἀπαγγελῶ, καὶ; » Ταύτης δὲ δεχθείσης → » [Ταύτης δὲ δεχθείσης.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 54.18 (PG 80 80:1277; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-18
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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.
54.19PG 80 80:1277
« Λυτρώσεται ἐν εἰρήνῃ τὴν ψυχήν μου ἀπὸ ἐγγιζόντων μοι, ὅτι ἐν πολλοῖς ἦσαν σὺν ἐμοί . » [Τὴν ἐνδελεχῆ μου, φησὶν ὁ Δαβίδ, θεώμενος προσευχήν, τὴν νύκτωρ καὶ μεθ᾽ ἡμέραν παρ' ἐμοῦ προσφερομένην, ἀπαλλάξει με τῶν πολεμούντων, καὶ χαριεῖται εἰρήνην. Οὐ μόνον δὲ ἐμοὶ, φησὶ, ἀλλὰ γὰρ καὶ ἅπασι τοῖς εἰς αὐτὸν πεποιθόσιν.] Τὸ δὲ, « Ἐν πολλοῖς ἦσαν σὺν ἐμοὶ, » τὸ πολλοὺς εἶναι τοὺς πολεμίους δηλοῖ. Οὕτω γὰρ καὶ ὁ Σύμμαχος ἡρμήνευσε· Πολλοστοὶ γὰρ ἐγένοντο πρός με.
« Lytrōsetai en eirēnę̄ tēn psychēn mou apo engizontōn moi, hoti en pollois ēsan syn emoi . » [Tēn endelechē mou, phēsin ho Dabid, theōmenos proseuchēn, tēn nyktōr kai meth᾽ hēmeran par' emou prospheromenēn, apallaxei me tōn polemountōn, kai charieitai eirēnēn. Ou monon de emoi, phēsi, alla gar kai hapasi tois eis auton pepoithosin.] To de, « En pollois ēsan syn emoi, » to pollous einai tous polemious dēloi. Houtō gar kai ho Symmachos hērmēneuse; Pollostoi gar egenonto pros me.
"He will redeem my soul in peace from those who draw near to me, for in many they were with me." ["Seeing my continual prayer," says David, "offered by me night and day, he will free me from those who war on me and grant me peace; and not to me only," he says, "but to all who trust in him."] "In many they were with me" shows that the enemies were many. So too Symmachus rendered: "For they became very many against me."
Ps 55:18 (54:19 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 55:18: God answers continual prayer by delivering from many enemies.
- The bracketed passage closes with a bracket in Migne; the opening bracket is supplied. It is probably an addition from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR; stray letters (OCR)): » Τὴν ἐνδελεχῆ μου → » [Τὴν ἐνδελεχῆ μου; θεώμενος σε προσευχήν → θεώμενος προσευχήν.
Cite (SBL): Theodoret, Interp. Ps. 54.19 (PG 80 80:1277; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-19
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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.
54.20PG 80 80:1277
« Εἰσακούσεται ὁ Θεὸς, καὶ ταπεινώσει αὐτούς · [δίκαιος γάρ ἐστι καὶ οἶδεν ἐτάζων καρδίαν καὶ νεφροὺς,] ὁ ὑπάρχων πρὸ τῶν αἰώνων. » Δεξάμενος δέ μου τὴν δέησιν ὁ ἀεὶ Θεὸς, ἀσθενείᾳ περιβαλεῖ τοὺς ἐπιβουλεύοντας. « Οὐ γάρ ἐστιν αὐτοῖς ἀντάλλαγμα, ὅτι · οὐκ ἐφοβήθησαν τὸν Θεόν. » Τοῦτο ὁ Σύμμαχος οὕτως ἡρμήνευσεν· Οὐ γὰρ ἀλλάσσονται, οὐδὲ φοβοῦνται τὸν Θεόν. [ Οὐδὲ γὰρ ἀλλάσσεται αὐτῶν ἡ πονηρὰ γνώμη, οὐδὲ φοβοῦνται τὸν Θεόν · διὸ δὴ], Ὁρῶν αὐτῶν, φησὶν, τὸν ἀμεταμέλητον τρόπον, ταῖς προειρημέναις συμφοραῖς περιβαλεῖ.
« Eisakousetai ho Theos, kai tapeinōsei autous ; [dikaios gar esti kai oiden etazōn kardian kai nephrous,] ho hyparchōn pro tōn aiōnōn. » Dexamenos de mou tēn deēsin ho aei Theos, astheneią peribalei tous epibouleuontas. « Ou gar estin autois antallagma, hoti ; ouk ephobēthēsan ton Theon. » Touto ho Symmachos houtōs hērmēneusen; Ou gar allassontai, oude phobountai ton Theon. [ Oude gar allassetai autōn hē ponēra gnōmē, oude phobountai ton Theon ; dio dē], Horōn autōn, phēsin, ton ametamelēton tropon, tais proeirēmenais symphorais peribalei.
"God will hear and humble them [for he is just and knows how to test heart and kidneys], he who exists before the ages." "The eternal God, receiving my petition, will clothe the plotters with weakness." "For there is no exchange for them, because they did not fear God." Symmachus rendered this thus: "For they do not change, nor fear God." [For their wicked mind does not change, nor do they fear God; therefore] "Seeing their impenitent manner," he says, "he will surround them with the misfortunes mentioned."
Ps 55:19 (54:20 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 55:19: the eternal God will humble the impenitent who do not change or fear him.
- The bracketed words are bracketed in Migne; they are probably additions from the catena.
Cite (SBL): Theodoret, Interp. Ps. 54.20 (PG 80 80:1277; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-20
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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.
54.21PG 80 80:1279
· Ἐξέτεινε τὴν χεῖρα αὐτοῦ ἐν τῷ ἀποδιδόναι "".» Τοῦτο οἱ τρεῖς οὕτως ἡρμήνευσαν· ᾿Εξἐτεινε τὴν χεῖρα αὐτοῦ εἰς τοὺς εἰρηνεύοντας ἐν αὐτῷ πρὸς αὐτόν. Οὐ γὰρ πολέμιον ὁ Σαούλ ἐδίωκεν, ἀλλ᾽ εὐεργέτην, καὶ συνήθη, καὶ γνώριμον. Οὐδὲ ἐχθρὸν ὁ Ἰούδας προδέδωκεν, ἀλλὰ Σωτῆρα ", καὶ τῶν ἀγαθῶν χορηγόν. Τὸ τοίνυν, « Ἐξέτεινε τὴν χεῖρα αὐτοῦ ἐν τῷ ἀποδιδόναι, » τοῦτο δηλοῖ, ὅτι ἐκτείνας τὴν χεῖρα, ὥστε τὰς ἀντιδόσεις ἐκτίσαι, ἀγαθὸν μὲν οὐδὲν προσενήνοχεν· πάντα δὲ πονηρίας μεστά. [᾿Αλλ' ὅμως καὶ ὁ Ἰούδας οὐ μόνον εἰς τὸ προδοῦναι τὴν χεῖρα αὐτοῦ ἐξέτεινε, ἀλλὰ γὰρ καὶ ἀποστρέψας τὰ τριάκοντα ἀργύρια, ἃ μετὰ τὴν ἐκείνου ἀγχόνην ἐνέβαλον οἱ θεοκτόνοι εἰς τὸν κορβανᾶν.] Καὶ τοῦτο δηλοῖ τὰ ἐπαγόμενα « Ἑβεβήλωσαν τὴν διαθήκην αὐτοῦ. » Τοῦ γὰρ θείου νόμου διαγορεύοντος ἀγαπᾶν τὸν πλησίον ὡς ἑαυτὸν, τὸν δὲ εὐεργέτην ὡς πολέμιον ἐδίωκον. [Οὐ μόνον δὲ, ἀλλὰ καὶ σταυρῷ κατέκριναν. Διὸ ἐπήγαγε ·]
; Exeteine tēn cheira autou en tǭ apodidonai "".» Touto hoi treis houtōs hērmēneusan; ᾿Exeteine tēn cheira autou eis tous eirēneuontas en autǭ pros auton. Ou gar polemion ho Saoul ediōken, all᾽ euergetēn, kai synēthē, kai gnōrimon. Oude echthron ho Ioudas prodedōken, alla Sōtēra ", kai tōn agathōn chorēgon. To toinyn, « Exeteine tēn cheira autou en tǭ apodidonai, » touto dēloi, hoti ekteinas tēn cheira, hōste tas antidoseis ektisai, agathon men ouden prosenēnochen; panta de ponērias mesta. [᾿All' homōs kai ho Ioudas ou monon eis to prodounai tēn cheira autou exeteine, alla gar kai apostrepsas ta triakonta argyria, ha meta tēn ekeinou anchonēn enebalon hoi theoktonoi eis ton korbanan.] Kai touto dēloi ta epagomena « Hebebēlōsan tēn diathēkēn autou. » Tou gar theiou nomou diagoreuontos agapan ton plēsion hōs heauton, ton de euergetēn hōs polemion ediōkon. [Ou monon de, alla kai staurǭ katekrinan. Dio epēgage ;]
"He stretched out his hand in repaying." The three rendered this thus: "He stretched out his hand against those at peace with him." For Saul was pursuing not an enemy but a benefactor, familiar and known to him; and Judas betrayed not an enemy but the Savior and giver of good things. "He stretched out his hand in repaying," then, shows that, stretching out his hand to pay a return, he brought nothing good, but everything full of wickedness. [Yet Judas stretched out his hand not only to betray, but also in returning the thirty pieces of silver, which after his hanging the God-killers put into the treasury.] And what follows shows this: "They profaned his covenant." For while the divine law commands loving one's neighbor as oneself, they pursued their benefactor as an enemy. [And not only so, but they also condemned him to the cross. Therefore he added:]
Ps 55:20 (54:21 LXX) (quotation, high confidence) · Matt 27:3 (allusion, high confidence) · Matt 27:6 (allusion, high confidence) · Lev 19:18 (allusion, high confidence)
Notes and citation
Summary: Psalm 55:20: the friend who turned his hand against one at peace with him is Saul toward David and Judas toward Christ, who broke the law of love.
- The bracketed passages close with brackets in Migne; the opening brackets are supplied. They are probably additions from the catena; their language about the Jews is translated as written.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR; stray letters (OCR)): πονηρίας μεστά. ᾿Αλλ' ὅμως → πονηρίας μεστά. [᾿Αλλ' ὅμως; Καὶ το τοῦτο δηλοῖ → Καὶ τοῦτο δηλοῖ; ἐδίωκον. Οὐ μόνον δὲ → ἐδίωκον. [Οὐ μόνον δὲ.
Cite (SBL): Theodoret, Interp. Ps. 54.21 (PG 80 80:1279; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-21
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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.
54.22PG 80 80:1279
« Διεμερίσθησαν ἀπὸ ὀργῆς τοῦ προσώπου αὐτῶν καὶ ἤγγισαν αἱ καρδίαι αὐτῶν. Ὀργῇ γὰρ δουλεύσαντες, ἕτερα μὲν ἐμέμφοντο, ἕτερα δὲ ἐβουλεύοντο. Οὕτω γὰρ ὁ Σύμμαχος ἡρμήνευσε· Λειότερα βουτύρου τὰ στόματα αὐτῶν· πολεμεῖ δὲ ἡ καρδία ἑκάστου αὐτῶν». Τούτῳ δὲ καὶ τὸ ἐπαγόμενον συμφωνεί. « Ἡπαλύνθησαν οἱ λόγοι αὐτῶν ὑπὲρ ἔλαιον, καὶ αὐτοί εἰσι βολίδες.» Τοιαῦτα δὲ ἦν καὶ τοῦ Σαούλ, καὶ τοῦ Ἰούδας τὰ ῥήματα. Ὁ μὲν γὰρ Σαούλ, πρὸς τὸν Δαβίδ ἔλεγεν, « Εἰ σὺ εἶ τέκνον Δαβίδ. » Ὁ δὲ Ἰούδας, « Μή τι ἐγώ εἰμι, Ῥαββί; » [ Καὶ πολλοὶ τὰ αὐτὰ νοσοῦντες φιλίας δῆθεν περικείμενοι ἐπικάλυμμα πρὸς τοὺς παρ' αὐτῶν ἀδικουμένους φασίν · Μή τι ἐγώ σε ἡδίκηκα; Τὸ αὐτὸ δὲ πάλιν ὁ Ἰούδας, Χαῖρε, λέγει, Ῥαββί·] καὶ κατεφίλησεν αὐτόν. Καὶ ἐῴκει μὲν τὰ ῥήματα ἐλαίου καὶ βουτύρου λειότητι · τὰ δὲ βουλεύματα, βέλεσι καὶ δόρασιν ὀξυτάτοις. [Λόγχαι γὰρ μᾶλλον ὑπῆρχον αἱ βολίδες αὐτῶν·] λόγχας γὰρ ὁ ᾿Ακύλας τὰς βολίδας ἡρμήνευσεν. Οὕτω ταῦτα ὁ θεῖος Δαβὶδ καὶ περὶ τῶν αὐτῷ συμβεβηκότων διεξελθών, καὶ τὰς Δεσποτικὰς προθεὶς ἐπιβουλὰς, συμβουλὴν πᾶσιν ἀνθρώποις προσφέρει, τὴν εἰς Θεὸν ἔχειν ἐλπίδα παρεγγυῶν.
« Diemeristhēsan apo orgēs tou prosōpou autōn kai ēngisan hai kardiai autōn. Orgę̄ gar douleusantes, hetera men ememphonto, hetera de ebouleuonto. Houtō gar ho Symmachos hērmēneuse; Leiotera boutyrou ta stomata autōn; polemei de hē kardia hekastou autōn». Toutǭ de kai to epagomenon symphōnei. « Hēpalynthēsan hoi logoi autōn hyper elaion, kai autoi eisi bolides.» Toiauta de ēn kai tou Saoul, kai tou Ioudas ta rhēmata. Ho men gar Saoul, pros ton Dabid elegen, « Ei sy ei teknon Dabid. » Ho de Ioudas, « Mē ti egō eimi, Rhabbi? » [ Kai polloi ta auta nosountes philias dēthen perikeimenoi epikalymma pros tous par' autōn adikoumenous phasin ; Mē ti egō se hēdikēka? To auto de palin ho Ioudas, Chaire, legei, Rhabbi;] kai katephilēsen auton. Kai eǭkei men ta rhēmata elaiou kai boutyrou leiotēti ; ta de bouleumata, belesi kai dorasin oxytatois. [Lonchai gar mallon hypērchon hai bolides autōn;] lonchas gar ho ᾿Akylas tas bolidas hērmēneusen. Houtō tauta ho theios Dabid kai peri tōn autǭ symbebēkotōn diexelthōn, kai tas Despotikas protheis epiboulas, symboulēn pasin anthrōpois prospherei, tēn eis Theon echein elpida parengyōn.
"They were divided by the anger of his face, and their hearts drew near." "Enslaved to anger, they blamed one thing and plotted another." So Symmachus rendered: "Their mouths are smoother than butter, but the heart of each of them makes war." What follows agrees with this: "Their words were softer than oil, yet they are darts." Such were the words of Saul and of Judas. Saul said to David, "Is it you, my child David?" Judas said, "Is it I, Rabbi?" [And many with the same disease, wearing a cloak of friendship, say to those they wrong, Have I wronged you at all? And Judas again says the same, Hail, Rabbi;] and he kissed him. The words resembled the smoothness of oil and butter, but the counsels were like arrows and very sharp spears. [For their darts were rather lances;] for Aquila rendered "darts" as "lances." Having thus gone through what happened to himself and set out the plots against the Lord, the divine David offers counsel to all people, charging them to have hope in God.
Ps 55:21 (54:22 LXX) (quotation, high confidence) · 1 Sam 24:16 (quotation, high confidence) · Matt 26:25 (quotation, high confidence) · Matt 26:49 (quotation, high confidence)
Notes and citation
Summary: Psalm 55:21: smooth words hiding hostile hearts were Saul's to David and Judas's kiss to Christ.
- The bracketed passages are bracketed in Migne (one opening bracket supplied); they are probably additions from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR; split word with stray mark (OCR)): ἡρ( μήνευσε → ἡρμήνευσε; ὀξυτάτοις. Λόγχαι γὰρ → ὀξυτάτοις. [Λόγχαι γὰρ.
Cite (SBL): Theodoret, Interp. Ps. 54.22 (PG 80 80:1279; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-22
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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.
54.23PG 80 80:1281
« Ἐπίῤῥιψον· ἐπὶ Κύριον τὴν μέριμνάν σου καὶ αὐτός σε διαθρέψει. » [ Οὐ μόνον, φησὶ, ἐνταῦθα δοξάσει, ἀλλὰ καὶ ἐν τῇ παλιγγενεσίᾳ τῆς θεοπτίας ἀξιώσει. Οὐκοῦν] Κυβερνήτην ἔχε, φησί, τὸν Θεὸν, καὶ ἡνίοχον· καὶ τὰ κατὰ σαυτὸν τῆς προνοίας ἐκείνης ἐξάρτησον· οὕτω γὰρ ἀσάλευτος διαμενεῖς καὶ ἀκλόνητος καὶ ῾γάρ φησιν», «Οὐ δώσει· εἰς τὸν αἰῶνα σάλον τῷ δικαίῳ. » Κἂν γὰρ συγχωρήσῃ ποτὲ περιπεσεῖν πειρασμῷ, ἀλλὰ ταχεῖαν παρέξει ' βοήθειαν. Ἀτεχνῶς δὲ τοῦτο ἔοικε τοῖς ἀποστολικοῖς ῥητοῖς, « Πιστὸς ὁ Θεὸς, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὁ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑμᾶς ὑπενεγκεῖν. »
« Epirrhipson; epi Kyrion tēn merimnan sou kai autos se diathrepsei. » [ Ou monon, phēsi, entautha doxasei, alla kai en tę̄ palingenesią tēs theoptias axiōsei. Oukoun] Kybernētēn eche, phēsi, ton Theon, kai hēniochon; kai ta kata sauton tēs pronoias ekeinēs exartēson; houtō gar asaleutos diameneis kai aklonētos kai ῾gar phēsin», «Ou dōsei; eis ton aiōna salon tǭ dikaiǭ. » Kan gar synchōrēsę̄ pote peripesein peirasmǭ, alla tacheian parexei ' boētheian. Atechnōs de touto eoike tois apostolikois rhētois, « Pistos ho Theos, hos ouk easei hymas peirasthēnai hyper ho dynasthe, alla poiēsei syn tǭ peirasmǭ kai tēn ekbasin tou dynasthai hymas hypenenkein. »
"Cast your care upon the Lord, and he will sustain you." ["Not only will he glorify you here," he says, "but in the rebirth he will also count you worthy of the vision of God. Therefore"] "Have God as helmsman and charioteer, and hang your affairs on his providence. For so you will remain unshaken and unmoved"; for he says, "He will not give the righteous over to shaking forever." "For even if he allows him at some time to fall into temptation, he will give swift help." This simply resembles the apostolic words: "God is faithful, who will not let you be tempted beyond what you can bear, but with the temptation will also provide the way out, so that you may be able to endure it."
Ps 55:22 (54:23 LXX) (quotation, high confidence) · 1 Cor 10:13 (quotation, high confidence)
Notes and citation
Summary: Psalm 55:22: those who entrust their cares to God will not be shaken, since he gives a way out of every trial.
- The bracketed words are bracketed in Migne; they are probably an addition from the catena.
Notes on the original text
- Digital text corrected (stray letter (OCR)): Κἂν ὁ γὰρ συγχωρήσῃ → Κἂν γὰρ συγχωρήσῃ; Ἀτεχνῶς ὁ δὲ τοῦτο → Ἀτεχνῶς δὲ τοῦτο.
Cite (SBL): Theodoret, Interp. Ps. 54.23 (PG 80 80:1281; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-23
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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.
54.24PG 80 80:1281
• Σὺ δὲ, ὁ Θεὸς, κατάξεις αὐτοὺς εἰς φρέαρ διαφθορᾶς. » Τοὺς γὰρ ἐπιβουλεύειν τῷ δικαίῳ τολμῶντας τιμωρίᾳ παραδώσει διηνεκεῖ. Φρέαρ γὰρ διαφθορᾶς τὴν ἄφυκτον ἐκάλεσε τιμωρίαν. "Ωσπερ γὰρ τὸν εἰς φρέαρ ἐμπεπτωκότα, ἰλύος τινὸς καὶ βορβόρου μεστὸν, διαφυγεῖν τὸν ὅλεθρον τῶν ἀδυνάτων· οὕτω τὸν ὑπὸ Θεοῦ κολαζόμενον οὐκ ἔνεστιν ἑτέρωθεν σωτηρίαν εὑρεῖν. [Καὶ ἀκούετε, φησὶν, οἱ δείλαιοι.] « "Ανδρες αἱμάτων καὶ δολιότητος οὐ μὴ ἡμισεύσωσιν τὰς ἡμέρας αὐτῶν. » Τοῖς γὰρ μιαιφονίᾳ καὶ δόλῳ συζῇν αἱρουμένοις ταχὺν ἐπάγεις τὸν θάνατον· οὐκ ἐῶν τὸν νενομισμένον διαβιῶναι χρόνον. [Καὶ ταῦτα ἐκείνοις· ἐγὼ δὲ, φησὶν ὁ Δαβίδ, καὶ ὅσοι κατ᾿ ἐμὲ τὴν ἄνωθεν καραδοκοῦμεν ῥοπὴν, σωθησόμεθα. Διὰ γὰρ τῶν ἑξῆς σαφέστερον αὐτὸ ἡρμήνευσεν, εἰπών ·] « Ἐγὼ δὲ, Κύριε, ἐλπιῶ ἐπὶ σέ. » Ταύτην γάρ σου τὴν δύναμιν, καὶ τὴν δικαίαν ἐπιστάμενος ψῆφον, τὴν παρὰ σοῦ προσμένω βοήθειαν.
• Sy de, ho Theos, kataxeis autous eis phrear diaphthoras. » Tous gar epibouleuein tǭ dikaiǭ tolmōntas timōrią paradōsei diēnekei. Phrear gar diaphthoras tēn aphykton ekalese timōrian. "Ōsper gar ton eis phrear empeptōkota, ilyos tinos kai borborou meston, diaphygein ton holethron tōn adynatōn; houtō ton hypo Theou kolazomenon ouk enestin heterōthen sōtērian heurein. [Kai akouete, phēsin, hoi deilaioi.] « "Andres haimatōn kai doliotētos ou mē hēmiseusōsin tas hēmeras autōn. » Tois gar miaiphonią kai dolǭ syzę̄n hairoumenois tachyn epageis ton thanaton; ouk eōn ton nenomismenon diabiōnai chronon. [Kai tauta ekeinois; egō de, phēsin ho Dabid, kai hosoi kat᾿ eme tēn anōthen karadokoumen rhopēn, sōthēsometha. Dia gar tōn hexēs saphesteron auto hērmēneusen, eipōn ;] « Egō de, Kyrie, elpiō epi se. » Tautēn gar sou tēn dynamin, kai tēn dikaian epistamenos psēphon, tēn para sou prosmenō boētheian.
"But you, O God, will bring them down into the pit of corruption." "For you will hand over to everlasting punishment those who dare to plot against the righteous." He called the inescapable punishment a pit of corruption. For as one who has fallen into a pit full of mud and mire cannot escape destruction, so one punished by God cannot find salvation elsewhere. [And hear, he says, you wretches:] "Men of blood and deceit will not live out half their days." "For you bring swift death on those who choose to live with bloodshed and deceit, not letting them live the usual time." [These things for them; "but I," says David, "and all who like me await help from above shall be saved." For he interpreted it more clearly in what follows, saying:] "But I, O Lord, will hope in you." "For knowing this power of yours and your just verdict, I await help from you."
Ps 55:23 (54:24 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 55:23: the bloodthirsty and deceitful are cast into the pit of punishment and die early, while the psalmist hopes in God.
- The bracketed passages close with brackets in Migne; the opening brackets are supplied. They are probably additions from the catena.
Notes on the original text
- Digital text corrected (Latin letters in a Greek word (OCR); opening bracket lost in the OCR): τινὸς κal βορβόρου → τινὸς καὶ βορβόρου; εὑρεῖν. Καὶ ἀκούετε → εὑρεῖν. [Καὶ ἀκούετε; χρόνον. Καὶ ταῦτα ἐκείνοις → χρόνον. [Καὶ ταῦτα ἐκείνοις.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 54.24 (PG 80 80:1281; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/54-24
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-54-24) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.