Interpretation of the Psalms 58.1–59.14 (Interpretation of the Psalms)

Theodoret of Cyrus

Interpretation of the Psalms 58.1–59.14

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

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

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Chapter 58

58.1PG 80 80:1303

«Εἰς τὸ τέλος, Μὴ διαφθείρῃς, τῷ Δαβὶδ εἰς στηλογραφίαν. Ὁπότε ἀπέστειλε Σαούλ, καὶ ἐφύλαξε τὸν οἶκον αὐτοῦ τοῦ θανατῶσαι αὐτόν. » Φθόνῳ δουλεύων ὁ Σαούλ τὸν τοῦ Δαβὶδ ἐτύρευε θάνατον · καί ποτε συνεστιώμενον ἠβουλήθη κατακοντίσαι τῷ δόρατι. Ἐκκλίναντα δὲ, καὶ διαφυγόντα τὸν θάνατον, ἐπεχείρησε πάλιν χειρώσασθαι, καί τινας ἀποστείλας, τὴν οἰκίαν φρουρῆσαι προσέταξε, προφανῆ τὴν δυσμένειαν δείξας. ᾿Αλλ' ἡ μὲν τοῦ Δαβὶδ γαμετή, τοῦ δὲ Σαούλ θυγάτηρ, γνώριμον μὲν τοῦτο ποιεῖ τῷ ὁμοζύγῳ, καὶ διά τινος αὐτὸν ἀποδράναι παρασκευάζει φωταγωγοῦ. Τὰ κενοτάφια δὲ λαβοῦσα (οὕτω γὰρ ἡ ἱστορία διδάσκει) σχηματίζει τὴν κλίνην, καὶ ἀῤῥωστοῦντος εἰκόνα διὰ τῶν ἱματίων διατυποῖ . καὶ δείκνυσι πόρρωθεν τοῖς φρουρῆσαι προστεταγμένοις, ὑπό τινος τὸν Δαβὶδ ἐνοχλεῖσθαι νοσήματος λέγουσα. Ταῦτα μὲν νύκτωρ ἐγένετο· ἡμέρας δὲ γενομένης, κατάδηλον τῷ Σαούλ καὶ τοῖς δορυφόροις τὸ δράμα ἐγένετο. Τηνικαῦτα τοίνυν ὁ μακάριος Δαβίδ, τὴν ἐπιβουλὴν ἐκείνην διαφυγών, τὸν ψαλμὸν τοῦτον συνέγραψεν. Ἀλλὰ τῶν μὲν τότε γενομένων ὀλίγα λέγει, τὰ δὲ πλείονα προλέγει, τοῦ θείου Πνεύματος τὴν αἴγλην δεξάμενος, καὶ τὴν κατὰ τοῦ Σωτῆρος Θεοῦ ἡμῶν τῶν Ἰουδαίων προθεασάμενος λύτταν. Καὶ γὰρ οἱ Ἰουδαῖοι τὸν δεσποτικὸν διὰ στρατιωτῶν φυλάξαντες τάφον, ἡμέρας γενομένης, τὰ μὲν ἱμάτια εὗρον, τὸν δὲ φυλαττόμενον οὐκ ἔτι εἶδον νεκρόν · ἀνέστη γὰρ καταλύσας τοῦ θανάτου τὸ κράτος. Τὰς οἰκείας τοίνυν ἐπιβουλὰς βλέπων ὁ μακάριος Δαβίδ, καὶ προθεώμενος ὡς ὁ Θεὸς Ἰσραὴλ, ὁ δημιουργὸς καὶ πάντων Δεσπότης, ὁ ἐξ αὐτοῦ κατὰ σάρκα, χαλεπώτερα παρὰ Ἰουδαίων πείσεται, προλέγει καὶ τῶν ἐθνῶν τὴν κλῆσιν, καὶ τὴν τῶν Ἰουδαίων διασποράν.

«Eis to telos, Mē diaphtheirę̄s, tǭ Dabid eis stēlographian. Hopote apesteile Saoul, kai ephylaxe ton oikon autou tou thanatōsai auton. » Phthonǭ douleuōn ho Saoul ton tou Dabid etyreue thanaton ; kai pote synestiōmenon ēboulēthē katakontisai tǭ dorati. Ekklinanta de, kai diaphygonta ton thanaton, epecheirēse palin cheirōsasthai, kai tinas aposteilas, tēn oikian phrourēsai prosetaxe, prophanē tēn dysmeneian deixas. ᾿All' hē men tou Dabid gametē, tou de Saoul thygatēr, gnōrimon men touto poiei tǭ homozygǭ, kai dia tinos auton apodranai paraskeuazei phōtagōgou. Ta kenotaphia de labousa (houtō gar hē historia didaskei) schēmatizei tēn klinēn, kai arrhōstountos eikona dia tōn himatiōn diatypoi . kai deiknysi porrōthen tois phrourēsai prostetagmenois, hypo tinos ton Dabid enochleisthai nosēmatos legousa. Tauta men nyktōr egeneto; hēmeras de genomenēs, katadēlon tǭ Saoul kai tois doryphorois to drama egeneto. Tēnikauta toinyn ho makarios Dabid, tēn epiboulēn ekeinēn diaphygōn, ton psalmon touton synegrapsen. Alla tōn men tote genomenōn oliga legei, ta de pleiona prolegei, tou theiou Pneumatos tēn aiglēn dexamenos, kai tēn kata tou Sōtēros Theou hēmōn tōn Ioudaiōn protheasamenos lyttan. Kai gar hoi Ioudaioi ton despotikon dia stratiōtōn phylaxantes taphon, hēmeras genomenēs, ta men himatia heuron, ton de phylattomenon ouk eti eidon nekron ; anestē gar katalysas tou thanatou to kratos. Tas oikeias toinyn epiboulas blepōn ho makarios Dabid, kai protheōmenos hōs ho Theos Israēl, ho dēmiourgos kai pantōn Despotēs, ho ex autou kata sarka, chalepōtera para Ioudaiōn peisetai, prolegei kai tōn ethnōn tēn klēsin, kai tēn tōn Ioudaiōn diasporan.

"To the end; do not destroy; for David, for an inscription on a pillar; when Saul sent and watched his house to kill him." Enslaved to envy, Saul contrived David's death; and once, while they were dining together, he wished to pin him with his spear. When David turned aside and escaped death, he tried again to lay hands on him, and sending some men he ordered them to guard the house, showing his hostility openly. But David's wife, Saul's daughter, made this known to her husband and enabled him to run away through a window. Taking the cenotaphs (so the history teaches), she shaped the bed and formed the image of a sick man with the garments, and showed it from afar to those ordered to guard, saying that David was troubled by some illness. These things happened at night; when day came, the drama was revealed to Saul and his guards. At that time, then, the blessed David, having escaped that plot, wrote this psalm. But he tells little of what happened then and foretells more, having received the radiance of the divine Spirit and foreseen the frenzy of the Jews against our God and Savior. For the Jews too guarded the Lord's tomb with soldiers, and when day came they found the garments but no longer saw the guarded dead man; for he had risen, destroying the power of death. Seeing, then, the plots against himself, and foreseeing that the God of Israel, the creator and Master of all, who was from him according to the flesh, would suffer harsher things from the Jews, the blessed David foretells also the calling of the nations and the dispersion of the Jews.

Ps 59:1 (58:1 LXX) (quotation, high confidence) · 1 Sam 19:10 (allusion, high confidence) · 1 Sam 19:11 (allusion, high confidence) · 1 Sam 19:12 (allusion, high confidence) · 1 Sam 19:13 (allusion, high confidence) · Matt 27:66 (allusion, high confidence) · John 20:6 (allusion, high confidence)

Notes and citation

Summary: Psalm 59, title: written when Michal helped David escape Saul's guards at night, the psalm foretells the guarding of Christ's tomb, his resurrection, the calling of the nations, and the dispersion of the Jews.

"Cenotaphs" (κενοτάφια) is the Septuagint's word in 1 Sam 19:13 for the household image Michal put in the bed. Lines scrambled by the OCR are restored by logged corrections.

Notes on the original text

Digital text corrected (displaced line restored (OCR); line displaced by the OCR; restored below; split word (OCR); stray bracket (OCR); stray letters (OCR); stray space (OCR)): ( οὕτω γὰρ ἡ ἱστορία → (οὕτω γὰρ ἡ ἱστορία; ἐνω οχλεῖσθαι → ἐνοχλεῖσθαι; Σωτῆρος Θεοῦ] ἡμῶν → Σωτῆρος Θεοῦ ἡμῶν; φυλάξαντες πώτερα παρὰ Ἰουδαίων πείσεται, προλέγει καὶ σποράν. τάφον, → φυλάξαντες τάφον,; ὁ δημιουργὸς ἐι καὶ → ὁ δημιουργὸς καὶ; χαλετῶν ἐθνῶν τὴν κλῆσιν, καὶ τὴν τῶν Ἰουδαίων δια- → χαλεπώτερα παρὰ Ἰουδαίων πείσεται, προλέγει καὶ τῶν ἐθνῶν τὴν κλῆσιν, καὶ τὴν τῶν Ἰουδαίων διασποράν..

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 58.1 (PG 80 80:1303; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-1

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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.

58.2PG 80 80:1303

« Ἐξελοῦ με ἐκ τῶν ἐχθρῶν μου, ὁ Θεὸς, καὶ ἐκ τῶν ἐπανισταμένων ἐπ᾿ ἐμὲ λύτρωσαί με. » Δικαία τοῦ προφήτου ἡ αἴτησις· ἀπαλλαγῆναι γὰρ τῶν ἀδίκως πολεμούντων ἱκέτευσεν. Εἶτα τὸν τούτων διηγείται σκοπόν.

« Exelou me ek tōn echthrōn mou, ho Theos, kai ek tōn epanistamenōn ep᾿ eme lytrōsai me. » Dikaia tou prophētou hē aitēsis; apallagēnai gar tōn adikōs polemountōn hiketeusen. Eita ton toutōn diēgeitai skopon.

"Deliver me from my enemies, O God, and redeem me from those who rise up against me." The prophet's request is just; for he entreated to be freed from those who war on him unjustly. Then he recounts their aim.

Ps 59:1 (58:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 59:1: David justly asks to be freed from unjust enemies.

Cite (SBL): Theodoret, Interp. Ps. 58.2 (PG 80 80:1303; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-2

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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.

58.3PG 80 80:1303

« Ῥῦσαί με ἐκ τῶν ἐργαζομένων τὴν ἀνομίαν, καὶ ἐξ ἀνδρῶν αἱμάτων σῶσόν με. » Μιαιφόνοι, φησὶν, οἱ πολέμιοι καὶ παράνομοι, οἷς οὐδ᾽ ἣν τινα οὖν προσενήνοχα βλάβην.

« Rhysai me ek tōn ergazomenōn tēn anomian, kai ex andrōn haimatōn sōson me. » Miaiphonoi, phēsin, hoi polemioi kai paranomoi, hois oud᾽ hēn tina oun prosenēnocha blabēn.

"Rescue me from those who work lawlessness, and save me from men of blood." "The enemies are murderous and lawless," he says, "though I have brought them no harm whatever."

Ps 59:2 (58:3 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 59:2: the enemies are murderous though David has done them no harm.

Cite (SBL): Theodoret, Interp. Ps. 58.3 (PG 80 80:1303; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-3

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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.

58.4PG 80 80:1305

« Ὅτι ἰδοὺ ἐθήρευσαν τὴν ψυχήν μου· ἐπέθεντο ἐπ᾿ ἐμὲ κραταιοί. » Παντοδαποῖς χρώμενοι μηχανήμασιν ἀνελεῖν με πειρῶνται, τῇ οἰκείᾳ δυνάμει θαῤῥοῦντες· ἀλλ᾽ εἰκὸς αὐτοὺς προηδικημένους τὴν τιμωρίαν ζητεῖν.

« Hoti idou ethēreusan tēn psychēn mou; epethento ep᾿ eme krataioi. » Pantodapois chrōmenoi mēchanēmasin anelein me peirōntai, tę̄ oikeią dynamei tharrhountes; all᾽ eikos autous proēdikēmenous tēn timōrian zētein.

"For behold, they have hunted my soul; mighty men have set upon me." "Using devices of every kind they try to kill me, trusting in their own power; yet it would be natural for them to seek punishment only if they had been wronged first."

Ps 59:3 (58:4 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 59:3a: powerful men hunt David without having been wronged.

Cite (SBL): Theodoret, Interp. Ps. 58.4 (PG 80 80:1305; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-4

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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.

58.5PG 80 80:1305

« Οὔτε ἡ ἀνομία μου, οὔτε ἡ ἁμαρτία μου, Κύριε. » Οὐδὲν, φησὶ, παρ' ἡμῶν εἰς αὐτοὺς γεγένηται λυπηρόν· οὐδέ τι ἐγκαλεῖν ἔχοντες, τὸν ἐμὸν καττύουσι θάνατον. « ῎Ανευ ἀνομίας ἔδραμον καὶ κατεύθυνα . » Ταῦτα ἀληθέστερον οὐ τῷ Δαβὶδ ἁρμόττει, ἀλλὰ τῷ ἐκ Δαβὶδ, καὶ τῷ Κυρίῳ τοῦ Δαβίδ. Ἐκεῖνος γὰρ μόνος ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὐρέθη δόλος ἐν τῷ στόματι αὐτοῦ. [ Οὐδεὶς γὰρ δίχα ἁμαρτίας, εἰ μὴ εἷς ὁ Θεός· αὐτὸς γε οὗτος ὁ ἐκ Δαβὶδ διὰ πολλὴν φιλανθρωπίαν σαρκωθείς.] Ὡς ἐν τύπῳ δὲ καὶ ὁ μακάριος ταῦτα λέγει Δαβίδ· οὐ τὸ παντελῶς ἀναμάρτητον ἑαυτῷ μαρτυρῶν, ἀλλὰ διδάσκων ὡς οὐδὲν τὸν Σαούλ ἀδικήσας, ἀλλὰ πολλὰ καὶ πολλάκις εὐεργετήσας, τὰς παντοδαπὰς ἐπιβουλὰς ὑπομένει. Καὶ μὴ οὔσης ἁμαρτίας, κατ᾿ αὐτοῦ ἐπιτρέχουσιν, ἵνα διαρπάξωσι τὸν περὶ αὐτοὺς γενόμενον ἀθῶον. Οὕτω δὲ καὶ ὁ Σύμμαχος ἡρμήνευσε· Μὴ οὔσης ἁμαρτίας, οὕτω τρέχουσιν, ἵνα πατάξωσιν.

« Oute hē anomia mou, oute hē hamartia mou, Kyrie. » Ouden, phēsi, par' hēmōn eis autous gegenētai lypēron; oude ti enkalein echontes, ton emon kattyousi thanaton. « ᾿Aneu anomias edramon kai kateuthyna . » Tauta alēthesteron ou tǭ Dabid harmottei, alla tǭ ek Dabid, kai tǭ Kyriǭ tou Dabid. Ekeinos gar monos hamartian ouk epoiēsen, oude eurethē dolos en tǭ stomati autou. [ Oudeis gar dicha hamartias, ei mē heis ho Theos; autos ge houtos ho ek Dabid dia pollēn philanthrōpian sarkōtheis.] Hōs en typǭ de kai ho makarios tauta legei Dabid; ou to pantelōs anamartēton heautǭ martyrōn, alla didaskōn hōs ouden ton Saoul adikēsas, alla polla kai pollakis euergetēsas, tas pantodapas epiboulas hypomenei. Kai mē ousēs hamartias, kat᾿ autou epitrechousin, hina diarpaxōsi ton peri autous genomenon athōon. Houtō de kai ho Symmachos hērmēneuse; Mē ousēs hamartias, houtō trechousin, hina pataxōsin.

"Neither my lawlessness nor my sin, O Lord." "Nothing grievous," he says, "has been done by us to them; having nothing to charge me with, they stitch together my death." "Without lawlessness I ran and went straight." These words fit more truly not David but the one from David, the Lord of David. For he alone did no sin, nor was deceit found in his mouth. [For no one is without sin except God alone, this very one from David, made flesh through his great love for humankind.] The blessed David says this as in a type, not testifying to his own complete sinlessness, but teaching that though he had done Saul no wrong, but had benefited him much and often, he endures plots of every kind. And though there was no sin, they run at him to tear apart the one who had been innocent toward them. So too Symmachus rendered: "Though there is no sin, so they run, to strike."

Ps 59:3 (58:4 LXX) (quotation, high confidence) · Ps 59:4 (58:5 LXX) (quotation, high confidence) · 1 Pet 2:22 (quotation, high confidence)

Notes and citation

Summary: Psalm 59:3b–4a: the claim of innocence fits Christ, who alone was sinless, and David only as a type, since he had not wronged Saul.

The bracketed sentence is bracketed in Migne; it is probably an addition from the catena.

Notes on the original text

Digital text corrected (split word (OCR)): ἡρμή·νευσε → ἡρμήνευσε.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 58.5 (PG 80 80:1305; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-5

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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.

58.6PG 80 80:1305

· Ἐξεγέρθητι εἰς συνάντησίν μου, καὶ ἴδε. » Σὲ δὲ τούτου φησὶν, ἱκετεύω γενέσθαι κριτὴν, τὸν ἅπαντα σαφῶς ἐπιστάμενον. « Καὶ σὺ, Κύριε, ὁ Θεὸς τῶν δυνάμεων, ὁ Θεὸς τοῦ Ἰσραὴλ, πρόσχες τοῦ ἐπισκέψασθαι πάντα τὰ ἔθνη. » Τὸ ἀναμάρτητον ἐν μόνῳ θεωρήσας τῷ ἐξ αὐτοῦ κατὰ σάρκα, καὶ τὴν τῶν ὁμοφύλων Ἰουδαίων κατ' αὐτοῦ μανίαν προθεωρήσας τῷ πνεύματι, τὸν τῶν δυνάμεων Κύριον, καὶ τοῦ Ἰσραὴλ ἱκετεύει Θεὸν, καταλιπεῖν μὲν Ἰουδαίους ἀτημελήτους, πᾶσαν δὲ εἰς τὰ ἔθνη μεταθεῖναι τὴν πρόνοιαν, καὶ τῷ τῆς θεογνωσίας καταυγᾶσαι φωτί. Ταῦτα δὲ τοῖς ἔθνεσιν ἀπαγγείλας, καὶ τὰς Ἰουδαίων τιμωρίας προλέγει. « Μὴ οἰκτειρήσῃς πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν. · Ἐπειδὴ γὰρ τοῖς προφητικοῖς ὀφθαλμοῖς τὸν σταυρὸν ἑώρα, καὶ ἐπαΐειν ἐδόκει τοῦ Κυρίου τῆς δόξης λέγοντος · « Πάτερ, ἄφες αὐτοῖς τὴν ἁμαρτίαν · οὐ γὰρ οἴδασι τί ποιοῦσι - βδελυττόμενος τὴν τῆς ἀσεβείας ὑπερβολὴν, μηδεμιᾶς αὐτοὺς ἀπολαῦσαι συγγνώμης ἀντιβολεῖ· εἶτα τῆς πνευματικῆς τροφῆς τὴν ἐσομένην αὐτοῖς ἔνδειαν προθεσπίζει.

; Exegerthēti eis synantēsin mou, kai ide. » Se de toutou phēsin, hiketeuō genesthai kritēn, ton hapanta saphōs epistamenon. « Kai sy, Kyrie, ho Theos tōn dynameōn, ho Theos tou Israēl, prosches tou episkepsasthai panta ta ethnē. » To anamartēton en monǭ theōrēsas tǭ ex autou kata sarka, kai tēn tōn homophylōn Ioudaiōn kat' autou manian protheōrēsas tǭ pneumati, ton tōn dynameōn Kyrion, kai tou Israēl hiketeuei Theon, katalipein men Ioudaious atēmelētous, pasan de eis ta ethnē metatheinai tēn pronoian, kai tǭ tēs theognōsias kataugasai phōti. Tauta de tois ethnesin apangeilas, kai tas Ioudaiōn timōrias prolegei. « Mē oikteirēsę̄s pantas tous ergazomenous tēn anomian. ; Epeidē gar tois prophētikois ophthalmois ton stauron heōra, kai epaïein edokei tou Kyriou tēs doxēs legontos ; « Pater, aphes autois tēn hamartian ; ou gar oidasi ti poiousi - bdelyttomenos tēn tēs asebeias hyperbolēn, mēdemias autous apolausai syngnōmēs antibolei; eita tēs pneumatikēs trophēs tēn esomenēn autois endeian prothespizei.

"Rouse yourself to meet me, and see." "I entreat you," he says, "to become judge of this, you who know all things clearly." "And you, O Lord, God of the powers, God of Israel, attend to visit all the nations." Having seen sinlessness in him alone who was from him according to the flesh, and having foreseen by the Spirit the madness of his fellow Jews against him, he entreats the Lord of the powers and God of Israel to leave the Jews uncared for and to transfer all his providence to the nations, and to illumine them with the light of the knowledge of God. Having announced these things to the nations, he also foretells the punishments of the Jews. "Have no pity on any who work lawlessness." For since he saw the cross with prophetic eyes and seemed to hear the Lord of glory saying, "Father, forgive them their sin, for they do not know what they do," abhorring the excess of impiety he implores that they enjoy no pardon. Then he foretells the want of spiritual food that will come upon them.

Ps 59:4 (58:5 LXX) (quotation, high confidence) · Ps 59:5 (58:6 LXX) (quotation, high confidence) · Luke 23:34 (quotation, high confidence)

Notes and citation

Summary: Psalm 59:4b–5: David foresaw the Jews' rejection of Christ and asks that God's care pass to the nations, abhorring their impiety even as Christ prayed for them.

Theodoret's reading of the psalm against the Jews is translated as written.

Notes on the original text

Digital text corrected (stray bracket (OCR); stray letters (OCR); stray word (OCR)): Κύριε, σι ὁ Θεὸς → Κύριε, ὁ Θεὸς; ὁ Θεὸς δὲ τοῦ Ἰσραὴλ → ὁ Θεὸς τοῦ Ἰσραὴλ; μόνῳ θεωρήσας τῷ σὲ ἐξ αὐτοῦ → μόνῳ θεωρήσας τῷ ἐξ αὐτοῦ; δόξης ] λέ → δόξης λέ.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 58.6 (PG 80 80:1305; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-6

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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.

58.7PG 80 80:1307

« Ἐπιστρέψουσιν εἰς ἑσπέραν, καὶ λιμώξουσιν ὡς κύων, καὶ κυκλώσουσι πόλιν. » Καθάπερ γὰρ, φησὶ, κύνες νύκτωρ εἰώθασι τὰς τῶν πόλεων περινοστεῖν ἀγορὰς, γαστρὸς ὑπ᾿ ἐνδείας τοῦτα ποιεῖν βιαζόμενοι· οὕτως οὗτοι πάσης πνευματικῆς γυμνοὶ γενήσονται προμηθείας· καὶ οὔτε προφητικῆς ἀπολαύσαντες χάριτος, καὶ τῆς ἀρχιερατικῆς ἐπιμελείας ἔρημοι πάμπαν γενήσονται · καὶ δίκην κυνός περιιόντες διατελοῦσιν, οὐδὲ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τῶν κυρίων αὐτῶν, κατὰ τὴν εὐαγγελικὴν φωνὴν, μεταλαχεῖν ἀξιούμενοι. [ Εἶτα σαφέστερον τῆς τιμωρίας τὴν αἰτίαν διδάσκει.]

« Epistrepsousin eis hesperan, kai limōxousin hōs kyōn, kai kyklōsousi polin. » Kathaper gar, phēsi, kynes nyktōr eiōthasi tas tōn poleōn perinostein agoras, gastros hyp᾿ endeias touta poiein biazomenoi; houtōs houtoi pasēs pneumatikēs gymnoi genēsontai promētheias; kai oute prophētikēs apolausantes charitos, kai tēs archieratikēs epimeleias erēmoi pampan genēsontai ; kai dikēn kynos periiontes diatelousin, oude tōn psichiōn tōn piptontōn apo tēs trapezēs tōn kyriōn autōn, kata tēn euangelikēn phōnēn, metalachein axioumenoi. [ Eita saphesteron tēs timōrias tēn aitian didaskei.]

"They will return at evening and be hungry like a dog, and go around the city." "For as dogs," he says, "usually roam the marketplaces of cities at night, forced to do this by the want of the belly, so these will become stripped of all spiritual providence; enjoying no prophetic grace, they will become wholly bereft of high-priestly care too; and like a dog they will go on roaming, not counted worthy, according to the Gospel's word, to share even in the crumbs that fall from their masters' table." [Then he teaches more clearly the cause of the punishment.]

Ps 59:6 (58:7 LXX) (quotation, high confidence) · Matt 15:27 (allusion, high confidence)

Notes and citation

Summary: Psalm 59:6: like hungry dogs at night, the Jews will lack all spiritual food, prophecy, and priesthood.

The bracketed sentence is bracketed in Migne. Theodoret's statement about the Jews is translated as written.

Notes on the original text

Digital text corrected (split word and stray letters (OCR); stray letters (OCR)): λιμώξου σιν δε → λιμώξουσιν; ἀπολαύσαντες σε χάριτος → ἀπολαύσαντες χάριτος.

Cite (SBL): Theodoret, Interp. Ps. 58.7 (PG 80 80:1307; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-7

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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.

58.8PG 80 80:1307

« Ἰδοὺ αὐτοὶ τ' ἀποφθέγξονται ἐν τῷ στόματι αὐτῶν, καὶ ῥομφαία ἐν τοῖς χείλεσιν αὐτῶν· ὅτι τίς ἤκουσεν; » Τῇ γλώττῃ, φησὶ, τὸν φόνον ἐργάζονται, οἷόν τινα αἰχμὴν καὶ ῥομφαίαν, τοὺς λόγους προφέροντες· μαρτυρεῖ δὲ τοῖς λόγοις τὰ πράγματα. Τῇ γὰρ γλώττῃ τὸν Δεσπότην ἐσταύρωσαν, βοήσαντες, « Αἷρε, αἷρε, σταύρωσον αὐτόν· τὸ αἷμα αὐτοῦ ἐφ᾽ ἡμᾶς, καὶ ἐπὶ τὰ τέκνα ἡμῶν. » Τῇ δὲ τοῦ Πιλάτου δορυφορίᾳ τοῖς λόγοις,τὸ ἔργον ἐπέθεσαν, καὶ τῷ ἰκρίῳ τὸν Σωτῆρα προσήλωσαν. Τοῦτο καὶ ὁ προφητικὸς ἔφῃ λόγος· « Αὐτοὶ τ' ἀποφθέγξονται ἐν τῷ στόματι αὐτῶν, καὶ ρομφαία ἐν τοῖς χείλεσιν αὐτῶν· ὅτι τίς ἤκουσεν;, Ὅτι οἷς προσφέρουσι λόγοις, ἀντὶ ῥομφαίας κέχρηνται. Ταῦτα δὲ, φησὶ, δρῶσιν, ὡς μηδενὸς ἐφορῶντος. Τοῦτο γὰρ δηλοῖ, « Ὅτι τίς ἤκουσεν;» Ὡς μηδενὸς γὰρ μήτε ὁρῶντος, μήτε ἀκούοντος τὰ γινόμενα, καὶ τὰς εὐθύνας εἰσπράττοντος, οὕτω ταῦτα τολμῶσι. Ταύτην γὰρ τὴν διάνοιαν ὁ δὲ Σύμμαχος ἡρμήνευσεν. ᾿Αντὶ γὰρ τοῦ, ῞Οτιτίς ἤκουσεν, ὡς μηδενὸς ἀκούοντος τέθεικεν. Τοιγαροῦν τοιαύτην δὲ αὐτῶν διάνοιαν προθεωρῶν ὁ Δαβὶδ ἐπάγει λέγων ·

« Idou autoi t' apophthenxontai en tǭ stomati autōn, kai rhomphaia en tois cheilesin autōn; hoti tis ēkousen? » Tę̄ glōttę̄, phēsi, ton phonon ergazontai, hoion tina aichmēn kai rhomphaian, tous logous propherontes; martyrei de tois logois ta pragmata. Tę̄ gar glōttę̄ ton Despotēn estaurōsan, boēsantes, « Haire, haire, staurōson auton; to haima autou eph᾽ hēmas, kai epi ta tekna hēmōn. » Tę̄ de tou Pilatou doryphorią tois logois,to ergon epethesan, kai tǭ ikriǭ ton Sōtēra prosēlōsan. Touto kai ho prophētikos ephę̄ logos; « Autoi t' apophthenxontai en tǭ stomati autōn, kai romphaia en tois cheilesin autōn; hoti tis ēkousen?, Hoti hois prospherousi logois, anti rhomphaias kechrēntai. Tauta de, phēsi, drōsin, hōs mēdenos ephorōntos. Touto gar dēloi, « Hoti tis ēkousen?» Hōs mēdenos gar mēte horōntos, mēte akouontos ta ginomena, kai tas euthynas eisprattontos, houtō tauta tolmōsi. Tautēn gar tēn dianoian ho de Symmachos hērmēneusen. ᾿Anti gar tou, ῾Otitis ēkousen, hōs mēdenos akouontos tetheiken. Toigaroun toiautēn de autōn dianoian protheōrōn ho Dabid epagei legōn ;

"Behold, they will speak out with their mouth, and a sword is on their lips; for who has heard?" "They work murder with the tongue," he says, "bringing out their words like a spearpoint and sword; and the deeds bear witness to the words." For with the tongue they crucified the Master, crying, "Away, away, crucify him; his blood be on us and on our children." And through Pilate's guard they added the deed to the words and nailed the Savior to the wood. This is what the prophetic word said: "They will speak out with their mouth, and a sword is on their lips; for who has heard?": for the words they utter serve them as a sword. "They do these things," he says, "as though no one oversaw them." For this is what "for who has heard?" shows: they dare these things as though no one saw or heard what was done and exacted account. Symmachus rendered this sense; for instead of "for who has heard" he put "as though no one hears." Foreseeing such a mind in them, then, David adds, saying:

Ps 59:7 (58:8 LXX) (quotation, high confidence) · John 19:15 (quotation, high confidence) · Matt 27:25 (quotation, high confidence)

Notes and citation

Summary: Psalm 59:7: the sword on their lips is the cry "crucify him," by which the Jews killed Christ as if no one were watching.

Theodoret's statements about the Jews are translated as written.

Notes on the original text

Digital text corrected (split word (OCR); stray letters (OCR)): μήτε το ὁρῶντος → μήτε ὁρῶντος; γινό μενα → γινόμενα; Ταύτην γὰρ δε τὴν → Ταύτην γὰρ τὴν.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 58.8 (PG 80 80:1307; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-8

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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.

58.9PG 80 80:1307

« Καὶ σὺ, Κύριε, ἐκγελάσεις αὐτούς, » Ἐκεῖνοι μὲν οὖν ἐκεῖνα τολμῶσι· σὺ δὲ καὶ ἀκούεις, καὶ βλέπεις, καὶ γελᾷς αὐτῶν τὴν ματαιότητα. « Ἐξουδενώσεις πάντα τὰ ἔθνη. » Οὐ μόνον γὰρ ἐκείνων, ἀλλὰ καὶ πάντων τῶν ἐθνῶν περιγενέσθαι σοι ῥάδιον. Οὕτω καὶ ὁ θεσπέσιος Ήσαΐας ἔφη, τὴν τῆς θείας δυνάμεως ὑπερβολὴν δεῖξαι φιλονεικῶν, « Εἰ πάντα τὰ ἔθνη, ὡς σταγὼν ἀπὸ κάδου, καὶ ὡς ῥοπὴ ζυγοῦ, καὶ ὡς σίελος ἐλογίσθησαν καὶ λογισθήσονται, τίνι ὁμοιώσατε Κύριον; καὶ τίνι ὁμοιώματι ὁμοιώσατε αὐτόν; »

« Kai sy, Kyrie, ekgelaseis autous, » Ekeinoi men oun ekeina tolmōsi; sy de kai akoueis, kai blepeis, kai geląs autōn tēn mataiotēta. « Exoudenōseis panta ta ethnē. » Ou monon gar ekeinōn, alla kai pantōn tōn ethnōn perigenesthai soi rhadion. Houtō kai ho thespesios Ēsaïas ephē, tēn tēs theias dynameōs hyperbolēn deixai philoneikōn, « Ei panta ta ethnē, hōs stagōn apo kadou, kai hōs rhopē zygou, kai hōs sielos elogisthēsan kai logisthēsontai, tini homoiōsate Kyrion? kai tini homoiōmati homoiōsate auton? »

"And you, O Lord, will laugh at them." "They dare those things; but you both hear and see, and laugh at their vanity." "You will set all the nations at nought." "For it is easy for you to prevail not only over them but over all the nations." So the inspired Isaiah said, eager to show the excess of divine power: "If all the nations are counted as a drop from a bucket, and as the turn of a scale, and as spittle, and will be counted so, to whom have you likened the Lord? And with what likeness have you compared him?"

Ps 59:8 (58:9 LXX) (quotation, high confidence) · Isa 40:15 (quotation, high confidence) · Isa 40:18 (quotation, high confidence)

Notes and citation

Summary: Psalm 59:8: God laughs at the plotters and can easily overcome all the nations.

Notes on the original text

Digital text corrected (joined and garbled word (OCR); stray letter (OCR)): » Ἐκεῖμὲν οὖν → » Ἐκεῖνοι μὲν οὖν; « Εἰἱ πάντα → « Εἰ πάντα.

Cite (SBL): Theodoret, Interp. Ps. 58.9 (PG 80 80:1307; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-9

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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.

58.10PG 80 80:1309

« Τὸ κράτος μου πρὸς σὲ φυλάξω, ὅτι σὺ ὁ Θεὸς ἀντιλήπτωρ μου . » Σὲ, φησὶν, ἔχω τῆς ἐμῆς δυνάμεως ἀντιλήπτορά τε καὶ φύλακα· τῆς γὰρ σῆς ἀπολαύων προμηθείας διατελῶ.

« To kratos mou pros se phylaxō, hoti sy ho Theos antilēptōr mou . » Se, phēsin, echō tēs emēs dynameōs antilēptora te kai phylaka; tēs gar sēs apolauōn promētheias diatelō.

"My strength I will keep for you, for you, O God, are my supporter." "I have you," he says, "as supporter and guard of my strength; for I continue enjoying your providence."

Ps 59:9 (58:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 59:9: God is the keeper of David's strength.

Cite (SBL): Theodoret, Interp. Ps. 58.10 (PG 80 80:1309; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-10

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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.

58.11PG 80 80:1309

«Ὁ Θεός μου, τὸ ἔλεος αὐτοῦ προφθάσει με. Προλαμβάνεις ἀεὶ τὰς αἰτήσεις, ὦ Δέσποτα, καὶ διὰ φιλανθρωπίας ὑπερβολὴν οὐκ ἀναμένεις τὰς ἱκετείας. « Ὁ Θεός μου δείξει μοι ἐν τοῖς ἐχθροῖς μου. » Κοινοὺς ἐχθροὺς ὁ προφήτης ἡγεῖται τοὺς τοῦ Σωτῆρος ἐχθρούς. Εἶτα προλέγει τούτοις τὰ ἐσόμενα.

«Ho Theos mou, to eleos autou prophthasei me. Prolambaneis aei tas aitēseis, ō Despota, kai dia philanthrōpias hyperbolēn ouk anameneis tas hiketeias. « Ho Theos mou deixei moi en tois echthrois mou. » Koinous echthrous ho prophētēs hēgeitai tous tou Sōtēros echthrous. Eita prolegei toutois ta esomena.

"My God, his mercy will go before me." "You always anticipate my requests, Master, and from excess of love for humankind you do not wait for supplications." "My God will show me among my enemies." The prophet counts the Savior's enemies his own common enemies. Then he foretells what will happen to them.

Ps 59:10 (58:11 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 59:10: God's mercy anticipates prayer, and the Savior's enemies are David's enemies.

Notes on the original text

Digital text corrected (OCR letter): ἱκεπείας → ἱκετείας.

Cite (SBL): Theodoret, Interp. Ps. 58.11 (PG 80 80:1309; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-11

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

58.12PG 80 80:1309

« Μὴ ἀποκτείνῃς αὐτούς· μη ποτε ἐπιλάθωνται τοῦ νόμου σου. » Ἱκετεύω, φησὶ, μὴ πανωλεθρίαν αὐτοὺς ὑπομεῖναι. Εἰσὶ γὰρ ἐν αὐτοῖς πολλοὶ τοῖς τῆς μεταμελείας • φαρμάκοις θεραπευόμενοι. • Ἐν γὰρ τῷ θανάτῳ οὐκ ἔστιν ὁ μνημονεύων σου· ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι; · Ποίαν τοίνυν αὐτοὺς βούλει τίσαι ποινήν; « Διασκόρπισον αὐτοὺς ἐν τῇ δυνάμει σου· καὶ κατάγαγε αὐτοὺς, ὁ ὑπερασπιστής μου, Κύριε. » Εἰς πᾶσαν αὐτοὺς, φησὶ , σκέδασον τὴν οἰκουμένην, καὶ ποίησον σποράδας καὶ μετανάστας· ἐπειδὴ κακῇ κατὰ σοῦ κέχρηνται συμφωνία. Τις δὲ αὕτη, διδάσκει.

« Mē apokteinę̄s autous; mē pote epilathōntai tou nomou sou. » Hiketeuō, phēsi, mē panōlethrian autous hypomeinai. Eisi gar en autois polloi tois tēs metameleias • pharmakois therapeuomenoi. • En gar tǭ thanatǭ ouk estin ho mnēmoneuōn sou; en de tǭ hądę̄ tis exomologēsetai soi? ; Poian toinyn autous boulei tisai poinēn? « Diaskorpison autous en tę̄ dynamei sou; kai katagage autous, ho hyperaspistēs mou, Kyrie. » Eis pasan autous, phēsi , skedason tēn oikoumenēn, kai poiēson sporadas kai metanastas; epeidē kakę̄ kata sou kechrēntai symphōnia. Tis de hautē, didaskei.

"Do not kill them, lest they forget your law." "I entreat," he says, "that they not suffer utter destruction. For there are many among them who will be healed by the medicines of repentance." "For in death there is no one who remembers you; and in Hades who will confess you?" What punishment, then, do you wish them to pay? "Scatter them by your power, and bring them down, O Lord my protector." "Scatter them over the whole world," he says, "and make them scattered and wanderers, since they have used a wicked agreement against you." And what this is he teaches.

Ps 59:11 (58:12 LXX) (quotation, high confidence) · Ps 6:5 (6:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 59:11: David asks that the Jews not be destroyed, since many will repent, but be scattered over the world for their conspiracy.

Theodoret's statement about the Jews is translated as written.

Cite (SBL): Theodoret, Interp. Ps. 58.12 (PG 80 80:1309; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-12

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

58.13PG 80 80:1309

« ῾Αμαρτία τοῦ στόματος αὐτῶν, λόγος ' χειλέων αὐτῶν. » Σύμφωνα καὶ ταῦτα τοῖς προηρμηνευμένοις. Καὶ γὰρ ἄνω ἔφη · « Ἰδοὺ αὐτοὶ ἀποφθέγξονται ἐν τῷ στόματι αὐτῶν, καὶ ῥομφαία ἐν τοῖς χείλεσιν αὐτῶν. » Καὶ ἐνταῦθα πάλιν τῆς τοῦ στόματος ἁμαρτίας, καὶ τοῦ λόγου τῶν χειλέων κατηγορεῖ· διὰ πάντων διδάσκων, ὡς ἐκείνης τῆς φωνῆς εἰσπράττονται δίκας, ἣν συμφώνως ἀφῆκαν, τὴν δικαίαν τοῦ Πιλάτου παραφθείραντες ψῆφον· ἐκείνου γὰρ ὡς ἀθῶον ἀφεῖναι βουλομένου, οὗτοι δὲ ἐβόων· « Αίρε, αἷρε, σταύρωσον αὐτόν· τὸ αἷμα αὐτοῦ ἐφ᾿ ἡμᾶς, καὶ ἐπὶ τὰ τέκνα ἡμῶν. » Ταῦτα δὲ σαφέστερον ὁ Σύμμαχος ἡρμήνευσεν. ᾿Αντὶ γὰρ τοῦ, Διασκόρπισον αὐτοὺς ἐν τῇ δυνάμει σου, οὕτως ἔφη, ᾿Αναστάτωσον αὐτοὺς ἐν τῇ δυνάμει σου, καὶ κάθελε αὐτοὺς, ὑπερασπιστὰ ἡμῶν, Κύριε, τῇ ἁμαρτίᾳ τοῦ στόματος αὐτῶν, τῷ λόγῳ τῶν χειλέων αὐτῶν. Ἀναστάτους αὐτοὺς, φησὶ, ποίησον, καὶ δούλους ἀντ᾽ ἐλευθέρων ἀπόφηνον · διὰ τὴν ἁμαρτίαν τοῦ στόματος αὐτῶν, καὶ τὸν λόγον τῶν χειλέων αὐτῶν. Οὕτω καὶ ἐπὶ τῆς πυργοποιίας τὴν κακὴν συμφωνίαν τῇ διαφωνίᾳ διέλυσε· καὶ τῇ νόσῳ τῆς " βλαβερᾶς ὁμονοίας, φάρμακον ἀλεξίκακον προσενήνοχε τῶν γλωσσῶν τὴν διαίρεσιν. « Καὶ συλληφθήτωσαν ἐν τῇ ὑπερηφανίᾳ αὐτῶν. • Δι᾽ ὧν, φησὶν, ἐτόλμησαν, διὰ τούτων δότωσαν δίκας · καὶ δουλεύειν οὐκ ἀνεχόμενοι τῷ σεσωκότι Χριστῷ, ἀλλὰ τὴν τοῦ Καίσαρος ἀσπασάμενοι βασιλείαν, τῇ τοῦ Καίσαρος δουλείᾳ παραδοθήσονται. • Καὶ ἐξ ἀρᾶς καὶ ψεύδους διαγγελήσονται. Ἐν συντελείᾳ ἐν ὀργῇ συντελείας, καὶ οὐ μὴ ὑπάρξωσιν. » Τοῦτο σαφέστερον ὁ Σύμμαχος ἡρμήνευσεν· Συλληφθήτωσαν μετὰ τῆς ὑπερηφανίας αὐτῶν· ἀρὰν καὶ ψεῦδος λαλοῦντας συντέλεσον · ἐν θυμῷ ἀνάλωσον, ἵνα μὴ ὦσιν. Ἐπειδὴ γὰρ συκοφαντίαις ἐχρήσαντο, λέγοντες αὐτὸν προστεταχέναι μὴ δοῦναι Καίσαρι κῆνσον· καὶ ταῦτα ἀκηκοότες παρεγγυῶντος αὐτοῦ δοῦναι τὰ τοῦ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ· καὶ ἀραῖς δὲ πολλαῖς αὐτὸν καὶ λοιδορίαις ἔβαλον. Δι' ἐκείνας ἔφη τὰς ἀρὰς, καὶ τὰς συκοφαντίας, καὶ τὴν ἁμαρτίαν τοῦ στόματος, ταύτην αὐτοὺς ὑπομεμενηκέναι τὴν συντέλειαν. Συντέλειαν δὲ οὐ τὴν πανωλεθρίαν καλεῖ, ἀλλὰ τὸ μηκέτι αὐτοὺς λαὸν χρηματίζειν Θεοῦ. Ἐσκεδασμένοι γὰρ κατὰ τὴν οἰκουμένην, καὶ Ῥωμαίοις δουλεύειν ἠναγκασμένοι, τῆς νομικῆς λατρείας ἐστέρηνται· πόῤῥω τῆς πολυθρυλλήτου διάγουσι μητροπόλεως, τῆς βασιλικῆς ἔρημοι κηδεμονίας γεγένηνται· ἱερατικῆς ἐπιμελείας οὐκ ἀπολαύουσι, τῆς προφητικῆς ἐγυμνώθησαν χάριτος. Τὸ τοίνυν, οὐχ ὑπάρξουσιν, ἀντὶ τοῦ, Εἰς λαὸν οὐκέτι, φησὶ, καθ' ἑαυτοὺς πολιτεύσονται, μόνην οἰκοῦντες τὴν Παλαιστίνην, καὶ λαὸς Θεοῦ χρηματίζοντες. Συντελείας δὲ τὰς παντοδαπὰς καλεῖ τιμωρίας. Καὶ γὰρ ἐπὶ Γαΐου τοῦ τετάρτου Καίσαρος κινδύνους μεγίστους ὑπέμειναν· καὶ μέντοι καὶ ἐπὶ Νέρωνος πολλαῖς περιέπεσον συμφοραῖς. Καὶ Οὐεσπασιανὸς τὰς πλείστας τῆς Ἰουδαίας ἐπολιόρκησε πόλεις· καὶ Τίτος προσεδρεύσας τοῖς Ἱεροσολύμοις, καὶ τὴν πόλιν ἐξεπόρθησε, καὶ τοὺς τὸν θάνατον διαφυγόντας ἐξανδραποδίσας, δορυαλώτους ἀπήγαγε. Καὶ ἄλλοις δὲ παντοδαποῖς μετὰ ταῦτα περιέπεσον ἀλγεινοῖς · καὶ νῦν δὲ ὡσαύτως ἐν αἷς παροικοῦσι πόλεσιν, ἀφορμῆς τινος γινομένης, πολλάκις τὰ ἀνήκεστα πάσχουσι, τῆς ἀρᾶς, καὶ τοῦ ψεύδους, καὶ τῆς ἁμαρτίας τοῦ στόματος ἀπαιτούμενοι δίκας· καὶ δι᾿ αὐτῶν μανθάνουσι τῶν πραγμάτων, ὅτι τῶν ἁπάντων ἐστὶ Κύριος καὶ Δεσπότης ὁ σταυρωθείς. Τοῦτο γὰρ καὶ ὁ προφήτης ἔφη • Καὶ γνώσονται ὅτι ὁ Θεὸς δεσπόζει τοῦ Ἰακώβ, καὶ τῶν περάτων τῆς γῆς . • Τοῦτο γὰρ δὴ τὸ παράδοξον, ὅτι πρὸ τοῦ σταυροῦ, καὶ ὑπ᾿ αὐτῶν ἡπιστεῖτο τῶν Ἰουδαίων · μετὰ δὲ τὸ ἐπονείδιστον ἐκεῖνο πάθος, πάσης ὁ σταυρωθεὶς δεσπόζει τῆς οἰκουμένης· τῶν μὲν ἑκόντων προσκυνούντων, τῶν δὲ γε ἀπιστούντων φόβῳ δουλεύειν ἠναγκασμένων.

« ῾Amartia tou stomatos autōn, logos ' cheileōn autōn. » Symphōna kai tauta tois proērmēneumenois. Kai gar anō ephē ; « Idou autoi apophthenxontai en tǭ stomati autōn, kai rhomphaia en tois cheilesin autōn. » Kai entautha palin tēs tou stomatos hamartias, kai tou logou tōn cheileōn katēgorei; dia pantōn didaskōn, hōs ekeinēs tēs phōnēs eisprattontai dikas, hēn symphōnōs aphēkan, tēn dikaian tou Pilatou paraphtheirantes psēphon; ekeinou gar hōs athōon apheinai boulomenou, houtoi de eboōn; « Aire, haire, staurōson auton; to haima autou eph᾿ hēmas, kai epi ta tekna hēmōn. » Tauta de saphesteron ho Symmachos hērmēneusen. ᾿Anti gar tou, Diaskorpison autous en tę̄ dynamei sou, houtōs ephē, ᾿Anastatōson autous en tę̄ dynamei sou, kai kathele autous, hyperaspista hēmōn, Kyrie, tę̄ hamartią tou stomatos autōn, tǭ logǭ tōn cheileōn autōn. Anastatous autous, phēsi, poiēson, kai doulous ant᾽ eleutherōn apophēnon ; dia tēn hamartian tou stomatos autōn, kai ton logon tōn cheileōn autōn. Houtō kai epi tēs pyrgopoiias tēn kakēn symphōnian tę̄ diaphōnią dielyse; kai tę̄ nosǭ tēs " blaberas homonoias, pharmakon alexikakon prosenēnoche tōn glōssōn tēn diairesin. « Kai syllēphthētōsan en tę̄ hyperēphanią autōn. • Di᾽ hōn, phēsin, etolmēsan, dia toutōn dotōsan dikas ; kai douleuein ouk anechomenoi tǭ sesōkoti Christǭ, alla tēn tou Kaisaros aspasamenoi basileian, tę̄ tou Kaisaros douleią paradothēsontai. • Kai ex aras kai pseudous diangelēsontai. En synteleią en orgę̄ synteleias, kai ou mē hyparxōsin. » Touto saphesteron ho Symmachos hērmēneusen; Syllēphthētōsan meta tēs hyperēphanias autōn; aran kai pseudos lalountas synteleson ; en thymǭ analōson, hina mē ōsin. Epeidē gar sykophantiais echrēsanto, legontes auton prostetachenai mē dounai Kaisari kēnson; kai tauta akēkootes parengyōntos autou dounai ta tou Kaisaros Kaisari, kai ta tou Theou tǭ Theǭ; kai arais de pollais auton kai loidoriais ebalon. Di' ekeinas ephē tas aras, kai tas sykophantias, kai tēn hamartian tou stomatos, tautēn autous hypomemenēkenai tēn synteleian. Synteleian de ou tēn panōlethrian kalei, alla to mēketi autous laon chrēmatizein Theou. Eskedasmenoi gar kata tēn oikoumenēn, kai Rhōmaiois douleuein ēnankasmenoi, tēs nomikēs latreias esterēntai; porrhō tēs polythryllētou diagousi mētropoleōs, tēs basilikēs erēmoi kēdemonias gegenēntai; hieratikēs epimeleias ouk apolauousi, tēs prophētikēs egymnōthēsan charitos. To toinyn, ouch hyparxousin, anti tou, Eis laon ouketi, phēsi, kath' heautous politeusontai, monēn oikountes tēn Palaistinēn, kai laos Theou chrēmatizontes. Synteleias de tas pantodapas kalei timōrias. Kai gar epi Gaïou tou tetartou Kaisaros kindynous megistous hypemeinan; kai mentoi kai epi Nerōnos pollais periepeson symphorais. Kai Ouespasianos tas pleistas tēs Ioudaias epoliorkēse poleis; kai Titos prosedreusas tois Hierosolymois, kai tēn polin exeporthēse, kai tous ton thanaton diaphygontas exandrapodisas, doryalōtous apēgage. Kai allois de pantodapois meta tauta periepeson algeinois ; kai nyn de hōsautōs en hais paroikousi polesin, aphormēs tinos ginomenēs, pollakis ta anēkesta paschousi, tēs aras, kai tou pseudous, kai tēs hamartias tou stomatos apaitoumenoi dikas; kai di᾿ autōn manthanousi tōn pragmatōn, hoti tōn hapantōn esti Kyrios kai Despotēs ho staurōtheis. Touto gar kai ho prophētēs ephē • Kai gnōsontai hoti ho Theos despozei tou Iakōb, kai tōn peratōn tēs gēs . • Touto gar dē to paradoxon, hoti pro tou staurou, kai hyp᾿ autōn hēpisteito tōn Ioudaiōn ; meta de to eponeidiston ekeino pathos, pasēs ho staurōtheis despozei tēs oikoumenēs; tōn men hekontōn proskynountōn, tōn de ge apistountōn phobǭ douleuein ēnankasmenōn.

"The sin of their mouth, the word of their lips." These words too agree with those interpreted before. For above he said, "Behold, they will speak out with their mouth, and a sword is on their lips"; and here again he accuses the sin of the mouth and the word of the lips, teaching through all that they pay the penalty for that cry which they uttered in agreement, corrupting Pilate's just verdict. For when he wished to release him as innocent, they cried, "Away, away, crucify him; his blood be on us and on our children." Symmachus rendered this more clearly. For instead of "Scatter them by your power," he said thus: "Uproot them by your power, and bring them down, our protector, O Lord, for the sin of their mouth, for the word of their lips." "Make them uprooted," he says, "and render them slaves instead of free, because of the sin of their mouth and the word of their lips." So too at the building of the tower he undid the wicked agreement by disagreement, and offered the division of tongues as a remedy for the disease of harmful concord. "And let them be caught in their pride." "Let them pay the penalty through the very things they dared; and not bearing to serve Christ who saved them, but embracing the kingdom of Caesar, they will be handed over to slavery to Caesar." "And for cursing and falsehood they will be talked of. In the end, in the wrath of the end, and they will not exist." Symmachus rendered this more clearly: "Let them be caught with their pride; finish them, as they speak curse and falsehood; consume them in wrath, so that they may not exist." For since they used slanders, saying that he had commanded them not to give tribute to Caesar, though they had heard him charging them to give to Caesar what is Caesar's and to God what is God's, and they also pelted him with many curses and insults, he said that because of those curses and slanders and the sin of the mouth they underwent this end. By end he means not utter destruction, but their no longer being called the people of God. For scattered over the world and forced to serve the Romans, they are deprived of the worship of the law; they live far from their famous metropolis; they have become bereft of royal care; they do not enjoy priestly care; they have been stripped of prophetic grace. "They will not exist," then, means: "They will no longer live as a people on their own, inhabiting Palestine alone and called the people of God." By the ends he means punishments of every kind. For under Gaius, the fourth Caesar, they underwent very great dangers, and under Nero they fell into many misfortunes; Vespasian besieged most of the cities of Judea, and Titus, laying siege to Jerusalem, sacked the city, enslaved those who escaped death, and led them away captive. And afterwards they fell into pains of every other kind; and now likewise, in the cities where they sojourn, when some occasion arises, they often suffer incurable things, paying the penalty for the curse, the falsehood, and the sin of the mouth; and from the events themselves they learn that the one crucified is Lord and Master of all. For this is what the prophet said: "And they will know that God rules over Jacob and the ends of the earth." For this is the marvel: before the cross he was disbelieved even by the Jews; but after that shameful passion, the crucified one rules the whole world, some worshiping willingly and the unbelieving forced by fear to serve.

Ps 59:12 (58:13 LXX) (quotation, high confidence) · Ps 59:13 (58:14 LXX) (quotation, high confidence) · Ps 59:7 (58:8 LXX) (quotation, high confidence) · Matt 27:25 (quotation, high confidence) · John 19:15 (quotation, high confidence) · Gen 11:7 (allusion, high confidence) · Luke 23:2 (allusion, high confidence) · Matt 22:21 (quotation, high confidence)

Notes and citation

Summary: Psalm 59:12–13: the sin of their mouth is the Jews' cry for Christ's crucifixion; for it they were scattered, enslaved to Rome, and deprived of temple, priesthood, and prophecy, while the crucified one rules the world.

Theodoret's account of the Jews' sufferings and his interpretation of them are translated as written. Lines displaced by the OCR are restored by logged corrections.

Notes on the original text

Digital text corrected (displaced line restored (OCR); line displaced by the OCR; restored below; split word (OCR); stray mark (OCR); stray marks (OCR)): ῾Αμαρτία · τοῦ ὁ στόματος → ῾Αμαρτία τοῦ στόματος; τοῦ στόμα τος → τοῦ στόματος; εἰσπράτ- τονται → εἰσπράττονται; παραδοθήσονται. δοῦναι τὰ τοῦ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ • Καὶ → παραδοθήσονται. • Καὶ; Καίσαριζον κῆνσον· καὶ ταῦτα ἀκηκοότες παρεγγυῶντος αὐτοῦ τῷ Θεῷ· → Καίσαρι κῆνσον· καὶ ταῦτα ἀκηκοότες παρεγγυῶντος αὐτοῦ δοῦναι τὰ τοῦ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ·; καθ' ἑαυτοὺς –πολιτεύσονται → καθ' ἑαυτοὺς πολιτεύσονται.

Cite (SBL): Theodoret, Interp. Ps. 58.13 (PG 80 80:1309; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-13

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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.

58.15PG 80 80:1313

· Ἐπιστρέψουσιν εἰς ἑσπέραν· καὶ λιμώξουσιν ὡς κύων, καὶ κυκλώσουσι πόλιν. » Ἐπειδὴ γὰρ εἶπεν· « Ἐν ὀργῇ συντελείας, καὶ οὐ μὴ ὑπάρξωσιν·, ἵνα μὴ τις ἐναντίως εἰρηκέναι νομίσῃ τὸν προφήτην τὸ, « Διασκέδασον αὐτοὺς ἐν τῇ δυνάμει σου, » εἰκότως τῇ ταυτολογίᾳ ἐχρήσατο, καί φησιν, αὐτοὺς κυνῶν δίκην λιμῷ τηκομένων, καὶ νύκτωρ τὴν πόλιν περινοστούντων, διάξειν οὐδεμιᾶς πνευματικῆς τροφῆς ἀπολαύοντας. Ἐναλλαγὴ γὰρ πραγμάτων ἐγένετο. Καὶ Ἰουδαῖοι μὲν, οἱ πάλαι υἱοὶ, διὰ τὴν οἰκείαν πονηρίαν, τὴν τῶν κυνῶν ἔλαχον τάξιν· τὰ δὲ ἔθνη, πάλαι κυσὶν ἐοικότα, τῆς τῶν υἱῶν ἠξιώθησαν τιμῆς. « Αὐτοὶ διασκορπισθήσονται τοῦ φαγεῖν· ἐὰν δὲ μὴ χορτασθῶσι, καὶ γογγύσωσιν. » Τοῦτο ὁ Σύμμαχος τῷ· προτέρῳ ἀποδέδωκεν. Ἔφη δὲ οὔτως· ᾿Ανακαμπτέτωσαν ἑσπέρας, θορυβείτωσαν ὡς κύνες περιερχόμενοι πόλιν, ῥεμβόμενοι, ἵνα μὴ ἀχόρταστοι αὐλισθῶσι. [Τούτου γὰρ, φησὶ, χάριν οἱ κύνες περινοστοῦσι νύκτωρ τροφήν τινα ζητοῦντες, ἵνα μὴ ἀχόρταστοι αὐλισθῶσι· πᾶσα γὰρ αὐτοῖς ᾿ ἡμέρα οὐ μόνον ἑσπέρα, ἀλλὰ καὶ νὺξ, τοῦ νέφους τῆς ἀπιστίας ἐπικειμένου αὐτοῖς.] Κατὰ δὲ τοὺς Ἑβδομήκοντα οὕτω νοητέον· ὅτι κυνῶν δίκην καὶ οὗτοι κατὰ τὴν οἰκουμένην ἐσκεδασμένοι, τὴν πνευματικὴν ἐπιζητοῦσι τροφήν· οὐχ εὑρίσκοντες δὲ ταύτην, διὰ τὸ μὴ πιστεύειν τῷ ὑπὸ πάντων προκεκηρυγμένῳ τῶν προφητῶν, θορυβάζουσι καὶ γογγύζουσι, τὴν ἀχάριστον καὶ ἐν τούτῳ γνώμην ἐπιδεικνύντες.

; Epistrepsousin eis hesperan; kai limōxousin hōs kyōn, kai kyklōsousi polin. » Epeidē gar eipen; « En orgę̄ synteleias, kai ou mē hyparxōsin;, hina mē tis enantiōs eirēkenai nomisę̄ ton prophētēn to, « Diaskedason autous en tę̄ dynamei sou, » eikotōs tę̄ tautologią echrēsato, kai phēsin, autous kynōn dikēn limǭ tēkomenōn, kai nyktōr tēn polin perinostountōn, diaxein oudemias pneumatikēs trophēs apolauontas. Enallagē gar pragmatōn egeneto. Kai Ioudaioi men, hoi palai huioi, dia tēn oikeian ponērian, tēn tōn kynōn elachon taxin; ta de ethnē, palai kysin eoikota, tēs tōn huiōn ēxiōthēsan timēs. « Autoi diaskorpisthēsontai tou phagein; ean de mē chortasthōsi, kai gongysōsin. » Touto ho Symmachos tǭ; proterǭ apodedōken. Ephē de outōs; ᾿Anakamptetōsan hesperas, thorybeitōsan hōs kynes perierchomenoi polin, rhembomenoi, hina mē achortastoi aulisthōsi. [Toutou gar, phēsi, charin hoi kynes perinostousi nyktōr trophēn tina zētountes, hina mē achortastoi aulisthōsi; pasa gar autois ᾿ hēmera ou monon hespera, alla kai nyx, tou nephous tēs apistias epikeimenou autois.] Kata de tous Hebdomēkonta houtō noēteon; hoti kynōn dikēn kai houtoi kata tēn oikoumenēn eskedasmenoi, tēn pneumatikēn epizētousi trophēn; ouch heuriskontes de tautēn, dia to mē pisteuein tǭ hypo pantōn prokekērygmenǭ tōn prophētōn, thorybazousi kai gongyzousi, tēn achariston kai en toutǭ gnōmēn epideiknyntes.

"They will return at evening and be hungry like a dog, and go around the city." Since he said, "In the wrath of the end, and they will not exist," lest anyone think the prophet had said the opposite of "Scatter them by your power," he fittingly used repetition, and says that they will live like dogs wasting with hunger and roaming the city at night, enjoying no spiritual food. For an exchange of things took place: the Jews, once sons, received the rank of dogs because of their own wickedness; and the nations, once like dogs, were counted worthy of the honor of sons. "They will be scattered to eat; and if they are not filled, they will grumble." Symmachus joined this to the previous verse, saying thus: "Let them come back at evening, let them make a din like dogs going around the city, wandering, so that they may not lodge unfed." ["For this reason," he says, "dogs roam at night seeking some food, so that they may not lodge unfed; for to them every day is not only evening but also night, since the cloud of unbelief lies upon them."] According to the Seventy it must be understood thus: like dogs these too, scattered over the world, seek spiritual food; but not finding it, because they do not believe in the one proclaimed beforehand by all the prophets, they make a din and grumble, showing their ungrateful mind in this too.

Ps 59:14 (58:15 LXX) (quotation, high confidence) · Ps 59:15 (58:16 LXX) (quotation, high confidence) · Ps 59:13 (58:14 LXX) (quotation, high confidence) · Ps 59:11 (58:12 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 59:14–15: the Jews, once sons, have become like hungry dogs seeking spiritual food they cannot find, while the nations have become sons.

The bracketed passage closes with a bracket in Migne; the opening bracket is supplied. It is probably an addition from the catena. Theodoret's statements about the Jews are translated as written.

Notes on the original text

Digital text corrected (OCR accent and stray letters; marginal verse number (OCR); opening bracket lost in the OCR; stray letter (OCR)): ς'. « Αὐ → « Αὐ; ῥεμβόμενοι, ἵνα μὴ ἀχόρταστοι αὐλισθῶσι. Τούτου γὰρ → ῥεμβόμενοι, ἵνα μὴ ἀχόρταστοι αὐλισθῶσι. [Τούτου γὰρ; αὐλισθῶσιζ π → αὐλισθῶσι· π; πιστεύεἰν τῷ ὑπὸ πάντων δε → πιστεύειν τῷ ὑπὸ πάντων.

Cite (SBL): Theodoret, Interp. Ps. 58.15 (PG 80 80:1313; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-15

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

58.17PG 80 80:1315

« Ἐγὼ δὲ ἄσομαι τὴν δύναμίν σου, καὶ ἀγαλλιάσομαι τὸ πρωῖ τὸ ἔλεός σου. · Ἐκεῖνοι μὲν οὖν ἐκεῖνα τολμῶντες, τοσαῦτα πείσονται· ἐγὼ δὲ τὸν σὸν ἔλεον ἀνυμνήσω· καὶ τοῦ νοεροῦ σου φωτὸς ἀνατείλαντος, καὶ τῇ οἰκουμένῃ δεδωκότος τὸν ὄρθρον, τὸν ἀμέτρητόν σου οἶκτον ἐν ἁπάσαις ταῖς ἐκκλησίαις δοξάσω. • Ὅτι ἐγενήθης ἀντιλήπτωρ μου, καὶ καταφυγή μου, ἐν ἡμέρᾳ θλίψεώς μου. Βοηθός μου εἱ, σοὶ ψαλῶ · ὅτι ὁ Θεὸς ἀντιλήπτωρ μου εἶ. Ὁ Θεός μου τὸ ἔλεός μου. » Απήλαυσα γὰρ τῆς σῆς ἐπικουρίας ἀεί · καὶ διὰ τὴν σὴν πρόνοιαν τὰς προσπεσούσας διέφυγον συμφοράς. Οὗ δὴ χάριν σὲ μόνον οἶδα Θεὸν, καί σε πηγὴν ἐλέους καὶ φιλανθρωπίας καλῶ. Ταῦτα ὁ μακάριος Δαβὶδ πόῤῥωθεν προφητικοῖς ἰδὼν ὀφθαλμοῖς, καὶ τὰς Ἰουδαίων προείρηκε συμφορὰς, καὶ αὐτὸς ὑμνήσειν ἀεὶ τὸν Δεσπότην ὑπέσχετο· καὶ πληροῖ γε τὰς ὑποσχέσεις διὰ τῶν εὐσεβῶν τὴν ὑμνῳδίαν προσφέρων. [Ὥσπερ γὰρ μετὰ τὴν νύκτα ἐν ὄρθρῳ ἀνατείλαντος τοῦ ἡλίου φωτίζεται πᾶσα ἡ ὑπ᾿ οὐρανόν· οὕτω ἡ παρουσία τοῦ ἡλίου τῆς δικαιοσύνης τὸ μὲν σκότος τῆς ἁμαρτίας ἡφάνισεν, τὸ δὲ φῶς τῆς θεογνωσίας τοῖς εἰς αὐτὸν πιστεύουσιν ἐχαρίσατο, καὶ παρέχων ὁσημέραι οὐ παύεται.]

« Egō de asomai tēn dynamin sou, kai agalliasomai to prōi to eleos sou. ; Ekeinoi men oun ekeina tolmōntes, tosauta peisontai; egō de ton son eleon anymnēsō; kai tou noerou sou phōtos anateilantos, kai tę̄ oikoumenę̄ dedōkotos ton orthron, ton ametrēton sou oikton en hapasais tais ekklēsiais doxasō. • Hoti egenēthēs antilēptōr mou, kai kataphygē mou, en hēmerą thlipseōs mou. Boēthos mou hei, soi psalō ; hoti ho Theos antilēptōr mou ei. Ho Theos mou to eleos mou. » Apēlausa gar tēs sēs epikourias aei ; kai dia tēn sēn pronoian tas prospesousas diephygon symphoras. Hou dē charin se monon oida Theon, kai se pēgēn eleous kai philanthrōpias kalō. Tauta ho makarios Dabid porrhōthen prophētikois idōn ophthalmois, kai tas Ioudaiōn proeirēke symphoras, kai autos hymnēsein aei ton Despotēn hypescheto; kai plēroi ge tas hyposcheseis dia tōn eusebōn tēn hymnǭdian prospherōn. [Hōsper gar meta tēn nykta en orthrǭ anateilantos tou hēliou phōtizetai pasa hē hyp᾿ ouranon; houtō hē parousia tou hēliou tēs dikaiosynēs to men skotos tēs hamartias hēphanisen, to de phōs tēs theognōsias tois eis auton pisteuousin echarisato, kai parechōn hosēmerai ou pauetai.]

"But I will sing of your power, and in the morning I will exult in your mercy." "They, then, daring those things, will suffer so much; but I will hymn your mercy; and when your spiritual light has risen and given the world its dawn, I will glorify your immeasurable compassion in all the churches." "For you have become my supporter and my refuge in the day of my affliction. You are my helper; to you I will sing; for you, O God, are my supporter; my God, my mercy." "I have always enjoyed your help, and through your providence I escaped the misfortunes that befell me. For this reason I know you alone as God and call you the spring of mercy and love for humankind." The blessed David, seeing these things from afar with prophetic eyes, foretold the misfortunes of the Jews and promised that he himself would always hymn the Master; and he fulfills his promises by offering hymn singing through the pious. [For as after the night, when the sun rises at dawn, all under heaven is lit, so the coming of the sun of righteousness destroyed the darkness of sin and granted the light of the knowledge of God to those who believe in him, and does not cease giving it daily.]

Ps 59:16 (58:17 LXX) (quotation, high confidence) · Ps 59:17 (58:18 LXX) (quotation, high confidence) · Mal 4:2 (allusion, medium confidence)

Notes and citation

Summary: Psalm 59:16–17: David will praise God's mercy at the dawn of Christ, the sun of righteousness, and keeps his promise through the praise of the pious.

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)): δύναμίν σε σου → δύναμίν σου; πρόνοιαν σε τὰς → πρόνοιαν τὰς; ὑμνῳδίαν προσφέρων. Ὥσπερ γὰρ → ὑμνῳδίαν προσφέρων. [Ὥσπερ γὰρ.

Cite (SBL): Theodoret, Interp. Ps. 58.17 (PG 80 80:1315; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/58-17

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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.

Chapter 59

59.1PG 80 80:1315

« Εἰς τὸ τέλος, τοῖς ἀλλοιωθησομένοις, εἰς στηλογραφίαν, τῷ Δαβὶδ εἰς διδαχήν. Οπότε ἐνεπύρισε τὴν Μεσοποταμίαν Συρίας, καὶ τὴν Συρίαν Σωβάλ , καὶ ἐπέστρεψεν Ἰωάβ , καὶ ἐπάταξε τὸν Ἐδὼμ ἐν τῇ φάραγγι τῶν ἁλῶν, δώδεκα χιλιάδας. • Ταῦτα μὲν ἤδη καὶ γεγένηται, καὶ ἐν τῇ δευτέρᾳ τῶν Βασιλειῶν ἀναγέγραπται. Ἡ δὲ εἰς τὸ τέλος ἐπιγραφὴ διδάσκει νοεῖν, ὡς τῇ ἱστορίᾳ καὶ προφητείᾳ τις ἀνακέκραται· καὶ πρόσκειται τῇ ἐπιγραφῇ καὶ, « Τοῖς ἀλλοιωθησομένοις. › Ἡ δὲ ἀλλοίωσις μεταβολήν " τινα αἰνίττεται, καὶ μεταβολὴν οὐ γεγενημένων, ἀλλ᾽ ἐσομένων πραγμάτων. Οὐ γὰρ εἶπεν· Τοῖς ἀλλοιωθεῖσιν, ἀλλὰ Τοῖς ἀλλοιωθησομένοις. Καὶ ἡ στηλογραφία δὲ τῆς νἱκης σημαντική · ἐν κεφαλαίῳ δὲ τῆς προφητείας τὴν ὑπόθεσιν ἀναγκαῖον εἰπεῖν. Τὰς προειρημένας νίκας νενικηκὼς ὁ μακάριος Δαβίδ, προεἶδε τοῖς τοῦ πνεύματος ὀφθαλμοῖς τὴν ἐσομένην τοῦ λαοῦ παρανομίαν, καὶ τὴν δι' αὐτὴν συμβησομένην αἰχμαλωσίαν. Προεῖδε δὲ καὶ τὴν ἐκεῖθεν θείᾳ χάριτι γενησομένην ἐπάνοδον, καὶ ἀναγκαῖον ᾠήθη καὶ τὰ λυπηρὰ καὶ τὰ θυμήρη προγράψαι, εἰς ὠφέλειαν τῶν ἐπ᾿ ἐκείνων τῶν πραγμάτων ἐσομένων ἀνθρώπων.

« Eis to telos, tois alloiōthēsomenois, eis stēlographian, tǭ Dabid eis didachēn. Opote enepyrise tēn Mesopotamian Syrias, kai tēn Syrian Sōbal , kai epestrepsen Iōab , kai epataxe ton Edōm en tę̄ pharangi tōn halōn, dōdeka chiliadas. • Tauta men ēdē kai gegenētai, kai en tę̄ deuterą tōn Basileiōn anagegraptai. Hē de eis to telos epigraphē didaskei noein, hōs tę̄ historią kai prophēteią tis anakekratai; kai proskeitai tę̄ epigraphę̄ kai, « Tois alloiōthēsomenois. › Hē de alloiōsis metabolēn " tina ainittetai, kai metabolēn ou gegenēmenōn, all᾽ esomenōn pragmatōn. Ou gar eipen; Tois alloiōtheisin, alla Tois alloiōthēsomenois. Kai hē stēlographia de tēs nikēs sēmantikē ; en kephalaiǭ de tēs prophēteias tēn hypothesin anankaion eipein. Tas proeirēmenas nikas nenikēkōs ho makarios Dabid, proeide tois tou pneumatos ophthalmois tēn esomenēn tou laou paranomian, kai tēn di' autēn symbēsomenēn aichmalōsian. Proeide de kai tēn ekeithen theią chariti genēsomenēn epanodon, kai anankaion ǭēthē kai ta lypēra kai ta thymērē prograpsai, eis ōpheleian tōn ep᾿ ekeinōn tōn pragmatōn esomenōn anthrōpōn.

"To the end; for those who will be changed; for an inscription on a pillar; for David, for teaching; when he burned Mesopotamia of Syria and Syria Zobah, and Joab returned and struck Edom in the Valley of Salt, twelve thousand." These things had already happened and are recorded in the second book of Kingdoms. But the title "to the end" teaches us to understand that prophecy is mixed with the history; and "for those who will be changed" is added to the title. The change hints at some alteration, and an alteration not of things that had happened but of things to come. For he did not say "for those changed" but "for those who will be changed." The inscription on a pillar signifies victory. In summary, it is necessary to state the subject of the prophecy. The blessed David, having won the victories mentioned, foresaw with the eyes of the Spirit the people's future lawlessness and the captivity that would result from it. He also foresaw the return from there that would come by divine grace, and thought it necessary to write beforehand both the grievous and the pleasant things, for the benefit of the people who would live at the time of those events.

Ps 60:1 (59:1 LXX) (quotation, high confidence) · 2 Sam 8:3 (allusion, high confidence) · 2 Sam 8:13 (allusion, high confidence) · 1 Chr 18:12 (allusion, medium confidence)

Notes and citation

Summary: Psalm 60, title: after his victories over Syria and Edom, David foresaw Israel's future sin, captivity, and return, and wrote of them beforehand.

Notes on the original text

Digital text corrected (split word (OCR); stray letter (OCR); stray letters (OCR)): εἰς διδαχήν το. → εἰς διδαχήν.; Συ ρίαν → Συρίαν; τὸν ἡ Ἐδὼμ → τὸν Ἐδὼμ; πρόσκει ται → πρόσκειται; Ἡ δὲ τὸ ἀλλοίωσις → Ἡ δὲ ἀλλοίωσις; πραγμά τῶν → πραγμάτων; προφητείας το τὴν → προφητείας τὴν; μακάριος το Δαβίδ → μακάριος Δαβίδ; γενη σομένην → γενησομένην; προγράψαι δι, → προγράψαι,.

Cite (SBL): Theodoret, Interp. Ps. 59.1 (PG 80 80:1315; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-1

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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.

59.3PG 80 80:1317

«Ὁ Θεὸς, ἀπώσω ἡμᾶς, καὶ καθεῖλες ἡμᾶς. » Ἐνταῦθα τὴν αἰχμαλωσίαν προλέγει· εἶτα τοῦ Θεοῦ τὸ δίκαιον καὶ φιλάνθρωπον. « Ὠργίσθης καὶ ᾠκτείρησας ἡμᾶς. » Διὰ μὲν γὰρ τὰς παρανομίας ὠργίσθης, μετὰ δὲ τὴν τιμωρίαν ἠλέησας.

«Ho Theos, apōsō hēmas, kai katheiles hēmas. » Entautha tēn aichmalōsian prolegei; eita tou Theou to dikaion kai philanthrōpon. « Ōrgisthēs kai ǭkteirēsas hēmas. » Dia men gar tas paranomias ōrgisthēs, meta de tēn timōrian ēleēsas.

"O God, you have thrust us away and torn us down." Here he foretells the captivity, then God's justice and love for humankind: "You were angry and had pity on us." "For you were angry because of our lawless deeds, but after the punishment you had mercy."

Ps 60:1 (59:3 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 60:1: God cast off his people for their sins in the captivity, then had mercy after the punishment.

Notes on the original text

Digital text corrected (stray word and split word (OCR)): τὰς δὲ παρανο μίας → τὰς παρανομίας.

Cite (SBL): Theodoret, Interp. Ps. 59.3 (PG 80 80:1317; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-3

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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.

59.4PG 80 80:1317

« Συνέσεισας τὴν γῆν, καὶ συνετάραξας αὐτήν. » Τὰς τῶν ᾿Ασσυρίων καὶ Βαβυλωνίων ἐφόδους διὰ τούτων ἐδήλωσε· σεισμοῦ γὰρ δίκην ἄρδην ἠφάνισαν ἅπαντα. Εἶτα τὴν φιλανθρωπίαν αἰτεῖ. « Ιασαι τὰ συντρίμματα αὐτῆς, ὅτι ἐσαλεύθη. » Πάλιν τὰ γεγενημένα διέξεισι.

« Syneseisas tēn gēn, kai synetaraxas autēn. » Tas tōn ᾿Assyriōn kai Babylōniōn ephodous dia toutōn edēlōse; seismou gar dikēn ardēn ēphanisan hapanta. Eita tēn philanthrōpian aitei. « Iasai ta syntrimmata autēs, hoti esaleuthē. » Palin ta gegenēmena diexeisi.

"You shook the earth and threw it into confusion." By these words he indicated the invasions of the Assyrians and Babylonians; for like an earthquake they utterly destroyed everything. Then he asks for love for humankind: "Heal its breaches, for it has been shaken." Again he recounts what happened.

Ps 60:2 (59:4 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 60:2: the earthquake is the Assyrian and Babylonian invasions, and the psalmist asks God to heal the land.

Cite (SBL): Theodoret, Interp. Ps. 59.4 (PG 80 80:1317; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-4

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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.

59.5PG 80 80:1317

« Ἔδειξας τῷ λαῷ σου σκληρά. » Ποῖα ταῦτα; « Ἐπότισας ἡμᾶς οἶνον κατανύξεως. » Τῷ πλήθει, φησὶ, τῶν συμφορῶν, καθάπερ οἴνῳ τινὶ, κάρον ἡμῖν ἐνεποίησας, καὶ ὀδύνης ἐνέπλησας τὰς ἡμετέρας ψυχάς. Οὕτω γὰρ καὶ ὁ ᾿Ακύλας ἡρμήνευσεν· Ἐπότισας ἡμᾶς οἶνον καρώσεως.

« Edeixas tǭ laǭ sou sklēra. » Poia tauta? « Epotisas hēmas oinon katanyxeōs. » Tǭ plēthei, phēsi, tōn symphorōn, kathaper oinǭ tini, karon hēmin enepoiēsas, kai odynēs eneplēsas tas hēmeteras psychas. Houtō gar kai ho ᾿Akylas hērmēneusen; Epotisas hēmas oinon karōseōs.

"You showed your people hard things." What were these? "You gave us to drink the wine of stupor." "By the multitude of misfortunes," he says, "as by some wine, you produced torpor in us and filled our souls with pain." So too Aquila rendered: "You gave us to drink the wine of stupefaction."

Ps 60:3 (59:5 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 60:3: the misfortunes stunned the people like strong wine.

Notes on the original text

Digital text corrected (split word (OCR)): Ποῖα ταῦ τα; → Ποῖα ταῦτα;.

Cite (SBL): Theodoret, Interp. Ps. 59.5 (PG 80 80:1317; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-5

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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.

59.6PG 80 80:1317

« Ἔδωκας τοῖς φοβουμένοις σε σημείωσιν τοῦ φυγεῖν ἀπὸ προσώπου τόξου. » Τοῦτο σαφέστερον ὁ μακάριος Ἰεζεκιὴλ ὁ προφήτης διδάσκει. Έωρακέναι γὰρ ἄγγελον ἔφη, ὑπὸ τοῦ Θεοῦ τῶν ὅλων προστεταγμένον ἅπασαν τὴν πόλιν περινοστῆσαι, καὶ ἐπιθεῖναι τοῖς μετώποις σημεῖον τῶν καταστενόντων ἐπὶ ταῖς τοῦ λαοῦ παρανομίαις. Ἀλλ᾽ ἐκεῖνα τύπος τῶν ἡμετέρων · τὸ γὰρ ἀληθὲς σημεῖον ἡμεῖς παρὰ τῆς θείας ἐλάβομεν χάριτος · ᾧ κεχρημένοι κρείττους τῶν τοῦ δυσμενοῦς γινόμεθα τοξευμάτων.

« Edōkas tois phoboumenois se sēmeiōsin tou phygein apo prosōpou toxou. » Touto saphesteron ho makarios Iezekiēl ho prophētēs didaskei. Eōrakenai gar angelon ephē, hypo tou Theou tōn holōn prostetagmenon hapasan tēn polin perinostēsai, kai epitheinai tois metōpois sēmeion tōn katastenontōn epi tais tou laou paranomiais. All᾽ ekeina typos tōn hēmeterōn ; to gar alēthes sēmeion hēmeis para tēs theias elabomen charitos ; hǭ kechrēmenoi kreittous tōn tou dysmenous ginometha toxeumatōn.

"You gave those who fear you a sign, to flee from the face of the bow." The blessed Ezekiel the prophet teaches this more clearly. For he said he saw an angel commanded by the God of all to go around the whole city and put a sign on the foreheads of those who groaned over the people's lawless deeds. But those things were a type of ours; for we received the true sign from divine grace, and using it we become stronger than the arrows of the foe.

Ps 60:4 (59:6 LXX) (quotation, high confidence) · Ezek 9:4 (allusion, high confidence)

Notes and citation

Summary: Psalm 60:4: the sign given to the God-fearing recalls Ezekiel's mark on the foreheads, a type of the sign Christians receive by grace.

Cite (SBL): Theodoret, Interp. Ps. 59.6 (PG 80 80:1317; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-6

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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.

59.7PG 80 80:1317

« Ὅπως ἂν ῥυσθῶσιν οἱ ἀγαπητοί σου. » Τούτῳ δὲ, φησὶ, τῷ σημείῳ τοὺς ἀνακειμένους σοι διαφυλάττεις, οἳ διὰ τὴν οἰκείαν ἀρετὴν τῆς φιλοστοργίας ἠξίωνται, [᾿ ἀπαθανατιζόμενοι διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας. Καλῶς οὖν ἐπήγαγεν ὁ προφήτης·] « Σῶσον τῇ δεξιᾶ σου, καὶ ἐπάκουσόν μου. » Μετάβαλλε, φησὶ, τὰς ἐπικειμένας τῷ λαῷ σου συμφοράς· καὶ οἷόν τινι δεξιᾷ, τῇ σῇ κηδεμονίᾳ κειμένους ἀνάστησον· [ὅτι δὲ δεξιὰ τοῦ Θεοῦ καὶ Πατρὸς ὁ μονογενὴς αὐτοῦ Υἱὸς ὀνομάζεται, οὐκ ἀμφιβάλοι τις τῶν πιστευόντων εἰς αὐτόν]. Οὕτω προσενεγκὼν τὴν δέησιν [ ὁ προφητικὸς νοῦς,] δέχεται τὴν ἀπόκρισιν, καὶ ταύτην οὐκ ἀνέχεται κρύψαι, ἀλλὰ πάντας διδάσκει.

« Hopōs an rhysthōsin hoi agapētoi sou. » Toutǭ de, phēsi, tǭ sēmeiǭ tous anakeimenous soi diaphylatteis, hoi dia tēn oikeian aretēn tēs philostorgias ēxiōntai, [᾿ apathanatizomenoi dia tēs tou loutrou palingenesias. Kalōs oun epēgagen ho prophētēs;] « Sōson tę̄ dexia sou, kai epakouson mou. » Metaballe, phēsi, tas epikeimenas tǭ laǭ sou symphoras; kai hoion tini dexią, tę̄ sę̄ kēdemonią keimenous anastēson; [hoti de dexia tou Theou kai Patros ho monogenēs autou Huios onomazetai, ouk amphibaloi tis tōn pisteuontōn eis auton]. Houtō prosenenkōn tēn deēsin [ ho prophētikos nous,] dechetai tēn apokrisin, kai tautēn ouk anechetai krypsai, alla pantas didaskei.

"So that your beloved may be rescued." "By this sign," he says, "you guard those dedicated to you, who because of their virtue are counted worthy of your tender love" [being made immortal through the rebirth of the washing. The prophet therefore rightly added:] "Save with your right hand and hear me." "Change the misfortunes pressing on your people," he says, "and with your care, as with a right hand, raise up those who lie fallen." [That the only-begotten Son of God the Father is called his right hand, none of those who believe in him would doubt.] Having thus offered the petition, [the prophetic mind] receives the answer, and does not bear to hide it, but teaches it to all.

Ps 60:5 (59:7 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 60:5: God guards his beloved by the sign, and his right hand, which the added note identifies with the Son, raises the fallen.

The bracketed passages are bracketed in Migne (one opening bracket supplied); they are probably additions from the catena. A fragment displaced into this section by the OCR is restored to 59.8.

Notes on the original text

Digital text corrected (fragment displaced from 59.8 (OCR); restored there; opening bracket lost in the OCR): ἀνάστησον ὅτι δὲ δεξιὰ → ἀνάστησον· [ὅτι δὲ δεξιὰ; πάντας ὁ διδάσκει. τὴν τῶν Ἰσραηλιτῶν λέγει χώραν, ὡς ἔρημον γεγε- → πάντας διδάσκει..

Topics: Baptism

Cite (SBL): Theodoret, Interp. Ps. 59.7 (PG 80 80:1317; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-7

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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.

59.8PG 80 80:1319

« Ὁ Θεὸς ἐλάλησεν ἐν τῷ ἁγίῳ αὐτοῦ. » Τουτέστι, διὰ τῆς τοῦ παναγίου Πνεύματος χάριτος ὀργάνῳ τῇ τοῦ προφήτου χρησαμένης " γλώττῃ. « ᾿Αγαλλιάσομαι, καὶ διαμεριῶ Σίκιμμα, καὶ τὴν κοιλάδα τῶν σκηνῶν διαμετρήσω. » Σίκιμμα, ἡ τῷ Ἰωσὴφ ὑπὸ τοῦ Ἰακὼβ καταλειφθεῖσα πόλις. Ἐν ταύτῃ δὲ ὁ Ἐφραὶμ, μετὰ τὴν διαίρεσιν τῶν φυλῶν, ἐπήξατο βασιλείαν· Κοιλάδα δὲ σκηνῶν τὴν τῶν Ἰσραηλιτῶν λέγει χώραν, ὡς ἔρημον γεγενημένην, καὶ ποιμενικὰς τηνικαῦτα σκηνὰς δεξαμένην. Ὑπισχνεῖται τοίνυν ὁ τῶν ὅλων Θεὸς, ἐπανἀγειν τοὺς γεγενημένους δορυαλώτους, καὶ τὴν πατρῴαν αὐτοῖς διανέμειν γῆν· καὶ οὕτως αὐτὴν οἰκητόρων πληρώσειν, ὡς καὶ περὶ μέτρων τοὺς ἐνοικοῦντας φιλονεικεῖν· καὶ τούτῳ κεχρημένους, τὴν τῆς γῆς ποιεῖσθαι διανομήν.

« Ho Theos elalēsen en tǭ hagiǭ autou. » Toutesti, dia tēs tou panagiou Pneumatos charitos organǭ tę̄ tou prophētou chrēsamenēs " glōttę̄. « ᾿Agalliasomai, kai diameriō Sikimma, kai tēn koilada tōn skēnōn diametrēsō. » Sikimma, hē tǭ Iōsēph hypo tou Iakōb kataleiphtheisa polis. En tautę̄ de ho Ephraim, meta tēn diairesin tōn phylōn, epēxato basileian; Koilada de skēnōn tēn tōn Israēlitōn legei chōran, hōs erēmon gegenēmenēn, kai poimenikas tēnikauta skēnas dexamenēn. Hypischneitai toinyn ho tōn holōn Theos, epanagein tous gegenēmenous doryalōtous, kai tēn patrǭan autois dianemein gēn; kai houtōs autēn oikētorōn plērōsein, hōs kai peri metrōn tous enoikountas philoneikein; kai toutǭ kechrēmenous, tēn tēs gēs poieisthai dianomēn.

"God spoke in his holy one," that is, through the grace of the all-holy Spirit, which used the prophet's tongue as an instrument. "I will exult, and I will divide Shechem and measure out the valley of tents." Shechem is the city left to Joseph by Jacob. In it Ephraim, after the division of the tribes, set up his kingdom. By the valley of tents he means the land of the Israelites, as having become desolate and having then received shepherds' tents. The God of all promises, then, to bring back those who had been taken captive and to distribute their ancestral land to them, and to fill it so with inhabitants that the dwellers would contend even about measures, and using measures would make the division of the land.

Ps 60:6 (59:8 LXX) (quotation, high confidence) · Gen 48:22 (allusion, high confidence) · 1 Kgs 12:25 (allusion, high confidence)

Notes and citation

Summary: Psalm 60:6: God promises to bring the captives back and divide the land among them so full that they would measure it out.

The words "the land of the Israelites, as having become desolate" are restored from a fragment the OCR displaced into 59.7.

Notes on the original text

Digital text corrected (fragment displaced to 59.7 by the OCR, restored; stray letter (OCR); stray letters (OCR); stray word (OCR)): καὶ ὁ τὴν κοιλάδα → καὶ τὴν κοιλάδα; Σίκιμμα, ἡ τοῦ τῷ Ἰωσὴφ → Σίκιμμα, ἡ τῷ Ἰωσὴφ; Ἐν φρό ταύτῃ → Ἐν ταύτῃ; Κοιλάδα δὲ σκηνών νημένην → Κοιλάδα δὲ σκηνῶν τὴν τῶν Ἰσραηλιτῶν λέγει χώραν, ὡς ἔρημον γεγενημένην.

Cite (SBL): Theodoret, Interp. Ps. 59.8 (PG 80 80:1319; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-59-8) · Report an error

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

59.9PG 80 80:1319

· Ἐμός ἐστι Γαλαάδ, καὶ ἐμός ἐστι Μανασσὴς , καὶ Ἐφραίμ κραταίωσις τῆς κεφαλῆς μου. Γαλαάδ οὐ φυλῆς ὄνομα, ἀλλὰ τόπου · ὁ Μανασσὴς δὲ φυλῆς ἐπώνυμος. Τὴν δὲ Γαλααδῖτιν ἄνωθεν ἐκληρώσατο γῆν. Οἰκείαν τοίνυν λέγει καὶ τὴν φυλὴν, καὶ τὴν τούτου γῆν, καὶ τὴν ἐπάνοδον προμηνύων, καὶ τῶν χωρίων ἐκείνων τὴν οἴκησιν · καὶ τῷ Ἐφραίμ δὲ ὑπισχνεῖται τὴν προτέραν ἀποδώσειν ἰσχύν. ᾿Αντὶ δὲ τῆς κεφαλῆς μου, ὁ Σύμμαχος ἀρχῆς μου τέθεικε· ἀντὶ τοῦ, πρόμαχον αὐτὸν ὡς πάλαι καταστήσω. « Ἰούδας βασιλεύς μου. » Ἐπειδὴ γὰρ μετὰ τὴν ἐπάνοδον ἀδιαίρετοι μεμενήκασιν αἱ φυλαί· μόνον δὲ τὸν ἐξ Ἰούδα Ζοροβάβελ εἶχον ἡγεμόνα καὶ βασιλέα· εἰκότως τὸν μὲν Ἐφραὶμ κραταίωσιν κεφαλῆς, ἢ τῆς ἀρχῆς προσηγόρευσε, τὸν δὲ Ἰούδαν βασιλέα. Τὸ δὲ βασιλεύς μου, ἀντὶ τοῦ, ὑπ᾿ ἐμοῦ χειροτονούμενος βασιλεὺς, καὶ τοῦ ἐμοῦ βασιλεύων λαοῦ. Οὕτω καὶ παρὰ τῷ Ἡσαΐᾳ· « Τάδε λέγει Κύριος· Τῷ χριστῷ μου Κύρῳ,, τουτέστι, τῷ ὑπ᾿ ἐμοῦ κεχρισμένῳ [καὶ κεχειροτονημένῳ]. «Μωάβ λέβης τῆς ἐλπίδος μου.» Τοῦτο ὁ ᾿Ακύλας οὕτως ἡρμήνευσε· Μωάβ λέβης τοῦ λουτροῦ μου. Ὁ δὲ Σύρος, κάδος τῆς πλύσεώς μου. Ἐπειδὴ γὰρ ἐν τοῖς τοιούτοις σκεύεσι, καὶ τοὺς πόδας ἀπονίπτειν, καὶ τὴν τοῖς ποσὶν ἐῤῥυπωμένην ἐσθῆτα ἀποῤῥύπτειν εἰώθαμεν, τὴν ὑποταγὴν τοῦ Μωάβ διὰ τοῦ κάδου τῆς πλύσεως παρεδήλωσε. Καὶ ὁ λέβης δὲ ἐπὶ τιμωρίᾳ κεῖται παρὰ τῇ θείᾳ Γραφῇ. Οὕτω καὶ ὁ μακάριος Ἰεζεκιήλ διδάσκει, λέβητα προσταχθεὶς καλέσαι τὴν Ἱερουσαλήμ, κρέας δὲ τοὺς ἐνοικοῦντας, πῦρ δὲ τὸν Βαβυλώνιον, ζωμὸν δὲ τὴν ἀναγκαίαν τροφήν. Οὗ ἐπιλελοιπότος κατεκαίετο τὰ κρέα. Οὕτω καὶ ὁ μακάριος Ἱερεμίας λέβητα ὑποκαιόμενον εἶδεν· καὶ τὸ πρόσωπον αὐτοῦ ἀπὸ προσώπου βοῤῥᾶ. Λέγει τοίνυν, ὅτι καὶ Μανασσὴς τὴν οἰκείαν ἀπολήψεται γῆν· καὶ ὁ Ἐφραὶμ τὴν προτέραν ἀνακτήσεται δύναμιν· καὶ ὁ Ἰούδας πάντων ἀναγορευθήσεται βασιλεύς · Μωαβίται δὲ αὐτοῖς ὑποταγήσονται, τὴν ἄμαχον αὐτῶν θεώμενοι ῥώμην. Οὐ μόνον δὲ ἐκεῖνοι, ἀλλὰ καὶ Ἰδουμαῖοι, καὶ ἀλλόφυλοι. · Ἐπὶ τὴν Ἰδουμαίαν ἐκτενῶ τὸ ὑπόδημά μου. Ἐμοὶ ἀλλόφυλοι ὑπετάγησαν.» [ Οὐκ ἂν δὲ διαμάρτοι τις θεωρήσας λέβητα μὲν τὴν θείαν κολυμβήθραν τιμωροῦσαν μὲν καὶ καταφλέγουσαν καὶ ἐξαφανίζουσαν τὴν ἁμαρτίαν, ἀναζωπυροῦσαν δὲ τῷ θείῳ Πνεύματι καὶ ἀναπλάττουσαν καὶ ἀποτρίβουσαν τὸν βρότον, εἴ τ᾽ οὖν τὸν ῥύπον τῶν πλημμελειῶν τῶν δι᾿ αὐτῆς ἀνακαινιζομένων. Καὶ τὸ, « Ἐπὶ τὴν Ἰδουμαίαν ἐκτενῶ τὸ ὑπόδημά μου, » Οὐ μόνον βαδίσω, φησί ὁ ἐκ Δαβὶδ Κύριος τῆς δόξης, ἐπὶ τὴν Ἰδουμαίαν, ἀλλ᾿ ὡσανεὶ δι᾽ ὑποδημάτων ἐμῶν διὰ τῶν θείων ἀποστόλων τὸ τῆς χάριτος Εὐαγγέλιον κηρύξω · οὐκ ἐν αὐτῇ μόνον, ἀλλὰ καὶ ἐν πᾶσι τοῖς ἔθνεσιν. ] Πρὸς γὰρ τοῖς Μωαβίταις, καὶ τοὺς Ιδουμαίους δουλώσομαι, καὶ τοὺς ἀλλοφύλους ὑποταγῆναι καταναγκάσω. ᾿Αλλοφύλους μέντοι καλεῖ τοὺς Παλαιστινοὺς ἡ θεία Γραφή, οὐχ ὡς τῶν ἄλλων ἐθνῶν ὁμοφύλων ὄντων, ἀλλ᾽ ὡς τῶν ἄλλων μὲν ἀφεστηκότων, τούτων δὲ οὐ μόνον ὁμόρων ὄντων, ἀλλὰ καὶ μεταξὺ κατοικούντων. Οὕτως Ἰεβουσαῖοι τὴν Ἱερουσαλὴμ ᾤκησαν ἐπὶ πλεῖστον · οὕτως Γαβαωνίται τὴν Γαβαώ · καὶ Γαζαῖοι δὲ, καὶ Ἀσκαλωνίται, καὶ οἱ ἄλλοι πλησίον ᾤκουν. Καὶ ταῦτα σαφέστερον αἱ Ιστορίαι διδάσκουσιν. Οὕτω ταῦτα ὑπὸ τοῦ Θεοῦ τῶν ὅλων διδαχθεὶς ὁ προφήτης, ἰδεῖν ἐφίεται τοῦ λαοῦ τὴν μετὰ τὴν ἐπάνοδον εὐκληρίαν· καί φησιν ·

; Emos esti Galaad, kai emos esti Manassēs , kai Ephraim krataiōsis tēs kephalēs mou. Galaad ou phylēs onoma, alla topou ; ho Manassēs de phylēs epōnymos. Tēn de Galaaditin anōthen eklērōsato gēn. Oikeian toinyn legei kai tēn phylēn, kai tēn toutou gēn, kai tēn epanodon promēnyōn, kai tōn chōriōn ekeinōn tēn oikēsin ; kai tǭ Ephraim de hypischneitai tēn proteran apodōsein ischyn. ᾿Anti de tēs kephalēs mou, ho Symmachos archēs mou tetheike; anti tou, promachon auton hōs palai katastēsō. « Ioudas basileus mou. » Epeidē gar meta tēn epanodon adiairetoi memenēkasin hai phylai; monon de ton ex Iouda Zorobabel eichon hēgemona kai basilea; eikotōs ton men Ephraim krataiōsin kephalēs, ē tēs archēs prosēgoreuse, ton de Ioudan basilea. To de basileus mou, anti tou, hyp᾿ emou cheirotonoumenos basileus, kai tou emou basileuōn laou. Houtō kai para tǭ Hēsaïą; « Tade legei Kyrios; Tǭ christǭ mou Kyrǭ,, toutesti, tǭ hyp᾿ emou kechrismenǭ [kai kecheirotonēmenǭ]. «Mōab lebēs tēs elpidos mou.» Touto ho ᾿Akylas houtōs hērmēneuse; Mōab lebēs tou loutrou mou. Ho de Syros, kados tēs plyseōs mou. Epeidē gar en tois toioutois skeuesi, kai tous podas aponiptein, kai tēn tois posin errhypōmenēn esthēta aporrhyptein eiōthamen, tēn hypotagēn tou Mōab dia tou kadou tēs plyseōs paredēlōse. Kai ho lebēs de epi timōrią keitai para tę̄ theią Graphę̄. Houtō kai ho makarios Iezekiēl didaskei, lebēta prostachtheis kalesai tēn Hierousalēm, kreas de tous enoikountas, pyr de ton Babylōnion, zōmon de tēn anankaian trophēn. Hou epileloipotos katekaieto ta krea. Houtō kai ho makarios Hieremias lebēta hypokaiomenon eiden; kai to prosōpon autou apo prosōpou borrha. Legei toinyn, hoti kai Manassēs tēn oikeian apolēpsetai gēn; kai ho Ephraim tēn proteran anaktēsetai dynamin; kai ho Ioudas pantōn anagoreuthēsetai basileus ; Mōabitai de autois hypotagēsontai, tēn amachon autōn theōmenoi rhōmēn. Ou monon de ekeinoi, alla kai Idoumaioi, kai allophyloi. ; Epi tēn Idoumaian ektenō to hypodēma mou. Emoi allophyloi hypetagēsan.» [ Ouk an de diamartoi tis theōrēsas lebēta men tēn theian kolymbēthran timōrousan men kai kataphlegousan kai exaphanizousan tēn hamartian, anazōpyrousan de tǭ theiǭ Pneumati kai anaplattousan kai apotribousan ton broton, ei t᾽ oun ton rhypon tōn plēmmeleiōn tōn di᾿ autēs anakainizomenōn. Kai to, « Epi tēn Idoumaian ektenō to hypodēma mou, » Ou monon badisō, phēsi ho ek Dabid Kyrios tēs doxēs, epi tēn Idoumaian, all᾿ hōsanei di᾽ hypodēmatōn emōn dia tōn theiōn apostolōn to tēs charitos Euangelion kēryxō ; ouk en autę̄ monon, alla kai en pasi tois ethnesin. ] Pros gar tois Mōabitais, kai tous Idoumaious doulōsomai, kai tous allophylous hypotagēnai katanankasō. ᾿Allophylous mentoi kalei tous Palaistinous hē theia Graphē, ouch hōs tōn allōn ethnōn homophylōn ontōn, all᾽ hōs tōn allōn men aphestēkotōn, toutōn de ou monon homorōn ontōn, alla kai metaxy katoikountōn. Houtōs Iebousaioi tēn Hierousalēm ǭkēsan epi pleiston ; houtōs Gabaōnitai tēn Gabaō ; kai Gazaioi de, kai Askalōnitai, kai hoi alloi plēsion ǭkoun. Kai tauta saphesteron hai Istoriai didaskousin. Houtō tauta hypo tou Theou tōn holōn didachtheis ho prophētēs, idein ephietai tou laou tēn meta tēn epanodon euklērian; kai phēsin ;

"Gilead is mine, and Manasseh is mine, and Ephraim is the strength of my head." Gilead is the name not of a tribe but of a place; Manasseh is the name of a tribe, which long ago received the land of Gilead by lot. He calls his own, then, both the tribe and its land, announcing beforehand the return and the settlement of those places; and to Ephraim he promises to give back his former strength. For "my head" Symmachus put "my rule," that is, "I will make him champion as of old." "Judah is my king." For since after the return the tribes remained undivided, and they had as leader and king only Zerubbabel of Judah, he fittingly called Ephraim the strength of his head, or of his rule, and Judah king. "My king" means "king appointed by me and reigning over my people." So too in Isaiah: "Thus says the Lord to my anointed Cyrus," that is, to the one anointed [and appointed] by me. "Moab is the cauldron of my hope." Aquila rendered this thus: "Moab is the cauldron of my washing," and the Syriac, "the basin of my washing." For since in such vessels we usually wash our feet and wash out the clothing soiled by our feet, he indicated the subjection of Moab by the washbasin. And the cauldron in the divine Scripture stands for punishment. So the blessed Ezekiel teaches, commanded to call Jerusalem a cauldron, the inhabitants meat, the Babylonian fire, and the broth the necessary food, which failing, the meat was burned. So too the blessed Jeremiah saw a cauldron heated, with its face from the face of the north. He says, then, that Manasseh will receive back his own land, Ephraim will recover his former power, Judah will be proclaimed king of all, and the Moabites will be subjected to them, seeing their invincible strength; and not they alone, but also the Idumeans and the foreigners. "Over Idumea I will stretch out my shoe; the foreigners have been subjected to me." [One would not go wrong to see the cauldron as the divine font, which punishes, burns up, and destroys sin, but rekindles by the divine Spirit and refashions and rubs off the corruption, that is, the filth of the offenses of those renewed through it. And "Over Idumea I will stretch out my shoe": "Not only will I walk," says the Lord of glory who is from David, "to Idumea, but as through my shoes, through the divine apostles, I will proclaim the Gospel of grace, not in it alone but in all the nations."] "For besides the Moabites I will enslave the Idumeans too and compel the foreigners to be subjected." The divine Scripture calls the Philistines foreigners, not because the other nations were of the same race, but because the others were far off, while these not only bordered on them but also lived among them. So the Jebusites long inhabited Jerusalem, the Gibeonites Gibeon, and the people of Gaza and Ashkelon and the others lived nearby. The histories teach this more clearly. Having been taught these things by the God of all, then, the prophet longs to see the good fortune of the people after the return, and says:

Ps 60:7 (59:9 LXX) (quotation, high confidence) · Ps 60:8 (59:10 LXX) (quotation, high confidence) · Josh 17:1 (allusion, medium confidence) · Ezra 2:2 (allusion, medium confidence) · Isa 45:1 (quotation, high confidence) · Ezek 24:3 (allusion, high confidence) · Jer 1:13 (allusion, high confidence)

Notes and citation

Summary: Psalm 60:7–8: God promises the returned tribes their land and rule under Zerubbabel, with Moab, Edom, and Philistia subject; an added passage reads the cauldron as the baptismal font and the shoe as the apostles.

The bracketed passages are bracketed in Migne; they are probably additions from the catena. A stray bracket is removed.

Notes on the original text

Digital text corrected (OCR letter; marginal verse number (OCR); split word (OCR); stray bracket (OCR)): Γαλαάδ οὐ φυλῆς ὄνομα], → Γαλαάδ οὐ φυλῆς ὄνομα,; προ– μηνύων → προμηνύων; ἀδιαίρε τοι → ἀδιαίρετοι; κεχειροτονημένῳ]. ι'. « → κεχειροτονημένῳ]. «; ἀποβῥύπτειν → ἀποῤῥύπτειν; με ταξὺ → μεταξὺ.

Topics: Baptism

Cite (SBL): Theodoret, Interp. Ps. 59.9 (PG 80 80:1319; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-9

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-59-9) · Report an error

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

59.11PG 80 80:1321

« Τἰς ἀπάξει με εἰς πόλιν περιοχῆς; ἢ τίς ὁδηγήσει με ἕως τῆς Ἰδουμαίας; Οὐχὶ σὺ, ὁ Θεὸς, ὁ ἀπωσάμενος ἡμᾶς; » [ Οὐδὲ γὰρ ἦν ἑτέρου τῆς τοιαύτης ἡμᾶς ἀξιῶσαι προμηθείας.] Πόλιν περιοχῆς τὴν Ἱερουσαλήμ καλεῖ. Ταύτην ὁ Σύμμαχος πεφραγμένην· ἡρμήνευσεν. Ἐπειδὴ γὰρ ἀνάστατος ἐγεγόνει, καὶ ἐστέρητο τῶν τειχῶν, μετὰ δὲ τὴν ἐπάνοδον, τοὺς οἰκείους ἀπέλαβε περιβόλους, ἰδεῖν αὐτὴν ὁ προφήτης τετειχισμένην ποθεῖ, καὶ ἕως Ἰδουμαίας ὡς βασιλεὺς δραμεῖν, καὶ ἰδεῖν τοὺς ἀεὶ δυσμενεῖς δουλεύειν ἡναγκασμένους. Ταῦτα δὲ, φησὶ, σὺ δράσον, Κύριε, ὁ ἀπωσάμενος ἡμᾶς, καὶ τῇ τῶν Βαβυλωνίων παραδοὺς δυναστείᾳ· οὕτως τὰ ἀγαθὰ προθεσπίσας, ὑπὲρ τῶν ἀνιαρῶν ἱκετεύει. « Καὶ οὐκ ἐξελεύσῃ, ὁ Θεὸς, ἐν ταῖς δυνάμεσιν ἡμῶν. Ὁρᾶς ἡμᾶς, φησὶν, οὕτω πικρῶς πολεμουμένους, καὶ οὐ στρατηγεῖς, οὐδὲ ἀριστεύεις συνήθως. [ Διὰ δὴ ταῦτα]

« Tis apaxei me eis polin periochēs? ē tis hodēgēsei me heōs tēs Idoumaias? Ouchi sy, ho Theos, ho apōsamenos hēmas? » [ Oude gar ēn heterou tēs toiautēs hēmas axiōsai promētheias.] Polin periochēs tēn Hierousalēm kalei. Tautēn ho Symmachos pephragmenēn; hērmēneusen. Epeidē gar anastatos egegonei, kai esterēto tōn teichōn, meta de tēn epanodon, tous oikeious apelabe peribolous, idein autēn ho prophētēs teteichismenēn pothei, kai heōs Idoumaias hōs basileus dramein, kai idein tous aei dysmeneis douleuein hēnankasmenous. Tauta de, phēsi, sy drason, Kyrie, ho apōsamenos hēmas, kai tę̄ tōn Babylōniōn paradous dynasteią; houtōs ta agatha prothespisas, hyper tōn aniarōn hiketeuei. « Kai ouk exeleusę̄, ho Theos, en tais dynamesin hēmōn. Horas hēmas, phēsin, houtō pikrōs polemoumenous, kai ou stratēgeis, oude aristeueis synēthōs. [ Dia dē tauta]

"Who will lead me into the fortified city? Or who will guide me as far as Idumea? Is it not you, O God, who thrust us away?" [For it belonged to no other to count us worthy of such providence.] He calls Jerusalem the fortified city; Symmachus rendered it "fenced." For since it had been laid waste and deprived of its walls, but after the return received its own walls back, the prophet longs to see it walled, to run like a king as far as Idumea, and to see the ever-hostile foes forced to serve. "Do this, Lord," he says, "you who thrust us away and handed us over to the power of the Babylonians." Having thus foretold the good things, he entreats concerning the grievous ones: "And will you not go out, O God, with our forces?" "You see us so bitterly warred upon," he says, "and you do not lead us as general nor excel as usual." [For these reasons, then:]

Ps 60:9 (59:11 LXX) (quotation, high confidence) · Ps 60:10 (59:12 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 60:9–10: the prophet longs to see Jerusalem walled again and its foes subdued, and asks God, who cast them off, to lead their armies again.

The bracketed words are bracketed in Migne; they are probably additions from the catena.

Notes on the original text

Digital text corrected (joined words and stray word (OCR)): καὶἐστέρητο τῶν τειχῶν, μετὰ οὔτε. δὲ → καὶ ἐστέρητο τῶν τειχῶν, μετὰ δὲ.

Cite (SBL): Theodoret, Interp. Ps. 59.11 (PG 80 80:1321; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-11

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

59.13PG 80 80:1323

« Δὸς ἡμῖν βοήθειαν ἐκ θλίψεως, καὶ ματαία σωτηρία ἀνθρώπου.» Τὸν καὶ σύνδεσμον ἀναλλάξας ὁ Σύμμαχος, σαφέστερον τὴν ἑρμηνείαν εἰργάσατο. Ἔφη δὲ οὕτως· Δὸς ἡμῖν βοήθειαν ἐκ θλίψεως· ματαία γὰρ σωτηρία ἀνθρώπου. Ἐπάμυνον, φησὶν, διακειμένοις κακῶς· σοὶ γὰρ μόνῳ δυνατὸν διαλύσαι τὰς συμφοράς· αἱ δὲ τῶν ἀνθρώπων ἐπικουρίαι, σοῦ μὴ ὄντος, μάταιοι. Διὸ εἰκότως ἐπήγαγεν·

« Dos hēmin boētheian ek thlipseōs, kai mataia sōtēria anthrōpou.» Ton kai syndesmon anallaxas ho Symmachos, saphesteron tēn hermēneian eirgasato. Ephē de houtōs; Dos hēmin boētheian ek thlipseōs; mataia gar sōtēria anthrōpou. Epamynon, phēsin, diakeimenois kakōs; soi gar monǭ dynaton dialysai tas symphoras; hai de tōn anthrōpōn epikouriai, sou mē ontos, mataioi. Dio eikotōs epēgagen;

"Give us help from affliction, and vain is the salvation of man." Symmachus, changing the connective "and," made the rendering clearer. He said thus: "Give us help from affliction; for vain is the salvation of man." "Defend those in a bad state," he says; "for you alone can undo the misfortunes; but the help of human beings, without you, is vain." Therefore he fittingly added:

Ps 60:11 (59:13 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 60:11: only God can deliver, since human help is vain.

Cite (SBL): Theodoret, Interp. Ps. 59.13 (PG 80 80:1323; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-13

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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.

59.14PG 80 80:1323

« Ἐν τῷ Θεῷ ποιήσομεν δύναμιν. » [ ᾿Αντὶ τοῦ, ἐπ' αὐτὸν ἐπιστρέψωμεν, καὶ αὐτῷ λατρεύσαντες κηδεμόνα αὐτὸν ὁρισώμεθα.] « Καὶ αὐτὸς ἐξουδενώσει τοὺς θλίβοντας ἡμᾶς. » Τὴν αὐτοῦ, φησὶν, ἐπικαλεσώμεθα πρόνοιαν, καὶ ταύτῃ θαῤῥήσωμεν· αὕτη γὰρ ἀρκεῖ μόνη λῦσαι τὰ χαλεπά, καὶ τῶν· πολεμούντων ἡμῖν καταλῦσαι τὴν δυναστείαν.

« En tǭ Theǭ poiēsomen dynamin. » [ ᾿Anti tou, ep' auton epistrepsōmen, kai autǭ latreusantes kēdemona auton horisōmetha.] « Kai autos exoudenōsei tous thlibontas hēmas. » Tēn autou, phēsin, epikalesōmetha pronoian, kai tautę̄ tharrhēsōmen; hautē gar arkei monē lysai ta chalepa, kai tōn; polemountōn hēmin katalysai tēn dynasteian.

"In God we shall do valiantly." [That is, let us turn back to him, and serving him let us take him as our protector.] "And he will set at nought those who afflict us." "Let us call on his providence," he says, "and trust in it; for it alone suffices to undo our hardships and to destroy the power of those who war on us."

Ps 60:12 (59:14 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 60:12: with God the people will prevail, for his providence alone overcomes their enemies.

The bracketed sentence is bracketed in Migne; it is probably an addition from the catena.

Notes on the original text

Digital text corrected (stray word (OCR)): αὕτη γὰρ δὲ ἀρκεῖ → αὕτη γὰρ ἀρκεῖ.

Cite (SBL): Theodoret, Interp. Ps. 59.14 (PG 80 80:1323; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/59-14

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-59-14) · Report an error

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