Interpretation of the Psalms 64.1–67.1
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 64
64.1PG 80 80:1345
« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ· ᾠδὴ Ἱερεμίου καὶ Ἰεζεκιήλ, καὶ τοῦ λαοῦ τῆς παροικίας, ὅτε ἔμελλον ἐκπορεύεσθαι. · Ἐν ἐνίοις δὲ ἀντιγράφοις πρόσκειται, « ᾠδὴ Ἱερεμίου καὶ Ἰεζεκιήλ, καὶ τοῦ λαοῦ τῆς παροικίας, ὅτε ἔμελλον ἐκπορεύεσθαι. » Ταῦτα οὔτε τὸ Ἑβραϊκὸν ἔχει, οὔτε οἱ ἄλλοι ἑρμηνευταὶ, οὔτε οἱ Ἑβδομήκοντα ἐν τῷ Ἑξαπλῷ· ἀλλά τις, ὡς ἔοικε, ταύτην προστέθεικε τὴν ἐπιγραφὴν, οὔτε τῇ τοῦ ψαλμοῦ διανοίᾳ προσεσχηκώς, οὔτε· τὴν ἱστορίαν μεμαθηκώς. Πρῶτον μὲν γὰρ ὁ Ἱερεμίας αἰχμαλωσίας οὐκ ἐκοινώνησεν· ἀλλ᾽ αἵρεσιν λαβὼν διάγειν ὅπου βούλεται, τὴν ἐν τῇ πατρίδι διαγωγὴν εἴλετο. Ὅθεν· οὐδαμῶς τοῖς ἐκπορευομένοις εἰς τὴν αἰχμαλωσίαν ἁρμόττει· ἀλλὰ τοῖς ἐν τῇ αἰχμαλωσίᾳ • διάγουσι. Πόῤῥω" γὰρ ὄντες τῆς πατρίδος, καὶ ὑμνεῖν μὲν τὸν Θεὸν ποθοῦντες, τῷ νόμῳ δὲ τοῦτο ποιεῖν κωλυόμενοι · αὐτῶν γάρ ἐστι φωνή, « Πῶς ᾄσωμεν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας;» ἔλεγον· ἐν Βαβυλῶνι τὸν Θεὸν ἱκετεύοντες.
« Eis to telos, psalmos tǭ Dabid; ǭdē Hieremiou kai Iezekiēl, kai tou laou tēs paroikias, hote emellon ekporeuesthai. ; En eniois de antigraphois proskeitai, « ǭdē Hieremiou kai Iezekiēl, kai tou laou tēs paroikias, hote emellon ekporeuesthai. » Tauta oute to Hebraïkon echei, oute hoi alloi hermēneutai, oute hoi Hebdomēkonta en tǭ Hexaplǭ; alla tis, hōs eoike, tautēn prostetheike tēn epigraphēn, oute tę̄ tou psalmou dianoią proseschēkōs, oute; tēn historian memathēkōs. Prōton men gar ho Hieremias aichmalōsias ouk ekoinōnēsen; all᾽ hairesin labōn diagein hopou bouletai, tēn en tę̄ patridi diagōgēn eileto. Hothen; oudamōs tois ekporeuomenois eis tēn aichmalōsian harmottei; alla tois en tę̄ aichmalōsią • diagousi. Porrhō" gar ontes tēs patridos, kai hymnein men ton Theon pothountes, tǭ nomǭ de touto poiein kōlyomenoi ; autōn gar esti phōnē, « Pōs ąsōmen tēn ǭdēn Kyriou epi gēs allotrias?» elegon; en Babylōni ton Theon hiketeuontes.
"To the end; a psalm of David; an ode of Jeremiah and Ezekiel and the people of the sojourning, when they were about to go out." In some copies there is added, "an ode of Jeremiah and Ezekiel and the people of the sojourning, when they were about to go out." Neither the Hebrew has this, nor the other translators, nor the Seventy in the Hexapla; but someone, it seems, added this title without attending to the sense of the psalm or having learned the history. First, Jeremiah did not share in the captivity; given the choice to live where he wished, he chose to stay in his homeland. Secondly, the psalm in no way fits those going out into captivity, but those living in captivity. For being far from their homeland and longing to hymn God, but prevented by the law from doing so (for theirs is the cry, "How shall we sing the Lord's song in a foreign land?"), they spoke these words, entreating God in Babylon.
Ps 65:1 (64:1 LXX) (quotation, high confidence) · Jer 40:4 (47:4 LXX) (allusion, high confidence) · Ps 137:4 (136:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 65, title: Theodoret rejects the added title naming Jeremiah and Ezekiel and assigns the psalm to the captives in Babylon.
Topics: Scripture and canon
Cite (SBL): Theodoret, Interp. Ps. 64.1 (PG 80 80:1345; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-1
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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.
64.2PG 80 80:1345
« Σοὶ πρέπει ὕμνος, ὁ Θεὸς, ἐν Σιὼν, καί σοι ἀποδοθήσεται εὐχὴ ἐν Ἱερουσαλήμ. Εἰσάκουσον προσευχῆς μου, πρὸς σὲ πᾶσα σάρξ ἥξει. » πάντα δὲ τοῦ ψαλμοῦ τὰ ῥητὰ, τοῖς ἐν Βαβυλῶνι διάγουσι πρόσφορα. Οὗτοι γὰρ τῆς ἐπανόδου γλιχόμενοι, ταύτην τῷ θεῷ τὴν ὑμνῳδίαν προσέφερον. Αναμέμικται δὲ τῇ περὶ τούτων προῤῥήσει καὶ τῆς τῶν ἐθνῶν σωτηρίας ἡ προφητεία. « Σοὶ πρέπει ὕμνος, ὁ Θεὸς, ἐν Σιὼν, καί σοι ἀποδοθήσεται εὐχὴ ἐν Ἱερουσαλήμ. » Ἐν ἐκείνῃ, φησὶ, τῇ πόλει προσφέρειν σοι τὸν ὕμνον προσέταξας· ἐκεῖ τοίνυν ἀποδοῦναί σοι τοῦτον ἀντιβολῶ. [Περὶ δὲ ταύτης ὁ μακάριος Παῦλος ἔφη τοῖς ἔθνεσι· Προσεληλύθατε Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλήμ ἐπουρανίῳ. Ταῦτα δὲ εἴρηται τῷ ᾿Αποστόλῳ περὶ τῆς ἐξ ἐθνῶν Ἐκκλησίας. ] Εἰσάκουσον προσευχῆς μου. » Δέξαι μου, φησὶ, τὴν δέησιν, καὶ τῶν τῆς αἰχμαλωσίας με δεσμῶν ἐλευθέρωσον. [ Τοῦτο μὲν ὁ ἀνδραποδισθεὶς ἐκ τῆς Ἱερουσαλήμ λαὸς προσευχόμενος βοᾷ · τοῦτο δὲ καὶ ὁ ἐκ τῆς τῶν εἰδώλων ἀποδράσει ἐπειγόμενος αἰχμαλωσίας ἀντιβολεῖ· καὶ σαφέστερον αὐτὸ διὰ τῶν ἑξῆς ἔφησεν ἐν τῷ εἰπεῖν· ] « Πρὸς σὲ πᾶσα σάρξ ἥξει. » Τῆς τῶν ἐθνῶν θεογνωσίας σαφῆ τοῦτο πρόῤῥησιν ἔχει. Νῦν γὰρ, φησὶν, ἡμεῖς ἱκετεύομεν τῆς ἐπανόδου τυχεῖν, καὶ ἐν τῷ ἀφιερωμένῳ σοι ναῷ τὸν ὕμνον προσενεγκεῖν· μικρὸν δὲ ὕστερον πᾶσα τῶν ἀνθρώπων ἡ φύσις, τῆς πολυθέου πλάνης ἀπαλλαγεῖσα, πρὸς σὲ τὸν ἀληθινὸν δραμεῖται Θεόν.
« Soi prepei hymnos, ho Theos, en Siōn, kai soi apodothēsetai euchē en Hierousalēm. Eisakouson proseuchēs mou, pros se pasa sarx hēxei. » panta de tou psalmou ta rhēta, tois en Babylōni diagousi prosphora. Houtoi gar tēs epanodou glichomenoi, tautēn tǭ theǭ tēn hymnǭdian prosepheron. Anamemiktai de tę̄ peri toutōn prorrhēsei kai tēs tōn ethnōn sōtērias hē prophēteia. « Soi prepei hymnos, ho Theos, en Siōn, kai soi apodothēsetai euchē en Hierousalēm. » En ekeinę̄, phēsi, tę̄ polei prospherein soi ton hymnon prosetaxas; ekei toinyn apodounai soi touton antibolō. [Peri de tautēs ho makarios Paulos ephē tois ethnesi; Proselēlythate Siōn orei kai polei Theou zōntos, Hierousalēm epouraniǭ. Tauta de eirētai tǭ ᾿Apostolǭ peri tēs ex ethnōn Ekklēsias. ] Eisakouson proseuchēs mou. » Dexai mou, phēsi, tēn deēsin, kai tōn tēs aichmalōsias me desmōn eleutherōson. [ Touto men ho andrapodistheis ek tēs Hierousalēm laos proseuchomenos boą ; touto de kai ho ek tēs tōn eidōlōn apodrasei epeigomenos aichmalōsias antibolei; kai saphesteron auto dia tōn hexēs ephēsen en tǭ eipein; ] « Pros se pasa sarx hēxei. » Tēs tōn ethnōn theognōsias saphē touto prorrhēsin echei. Nyn gar, phēsin, hēmeis hiketeuomen tēs epanodou tychein, kai en tǭ aphierōmenǭ soi naǭ ton hymnon prosenenkein; mikron de hysteron pasa tōn anthrōpōn hē physis, tēs polytheou planēs apallageisa, pros se ton alēthinon drameitai Theon.
"A hymn befits you, O God, in Zion, and a vow will be paid to you in Jerusalem. Hear my prayer; to you all flesh will come." All the words of the psalm suit those living in Babylon. For, yearning for the return, they offered this hymnody to God. Mixed with the prediction about them is the prophecy of the salvation of the nations as well. "A hymn befits you, O God, in Zion, and a vow will be paid to you in Jerusalem." "In that city," he says, "you commanded the hymn to be offered to you; there, then, I beg to pay it to you." [About this city the blessed Paul said to the nations, "You have come to Mount Zion and the city of the living God, the heavenly Jerusalem." The apostle said this about the church from the nations.] "Hear my prayer." "Accept my petition," he says, "and free me from the bonds of captivity." [This the people enslaved from Jerusalem cries in prayer; and this too the one hastening to escape from the captivity of idols begs; and he said it more clearly in the following words:] "To you all flesh will come." This holds a clear prediction of the nations' knowledge of God. "Now," he says, "we beg to obtain the return and to offer the hymn in the temple dedicated to you; but a little later the whole nature of mankind, rid of the error of many gods, will run to you, the true God."
Ps 65:1 (64:2 LXX) (quotation, high confidence) · Ps 65:2 (64:3 LXX) (quotation, high confidence) · Heb 12:22 (quotation, high confidence)
Notes and citation
Summary: Psalm 65:1-2: the captives long to praise God in Zion, and the psalm foretells that all nations will come to the true God.
- The bracketed passages are bracketed in Migne, probably additions from the catena.
Cite (SBL): Theodoret, Interp. Ps. 64.2 (PG 80 80:1345; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-2
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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.
64.4PG 80 80:1347
« Λόγοι ἀνόμων ὑπερεδυνάμωσαν ἡμᾶς. » Ὁ δὲ Σύμμαχος οὕτως · Λόγοι ἀνόμων κατεδυνάστευσάν με. Δυσσεβέσι, φησὶ, καὶ ἀνομίᾳ συζῶσιν ἀνθρώποις δουλεύειν ἡνάγκασμαι. Εἶτα τῆς δουλείας τὴν αἰτίαν διδάσκει. « Καὶ ταῖς ἀσεβείαις ἡμῶν σὺ ἱλάσῃ. » Οὐκ ἀδίκως, φησὶ, κατεκρίθην δουλεύειν, ἀλλὰ διὰ τὴν ὑπ᾿ ἐμοῦ πάλαι τολμηθεῖσαν ἀσέβειαν· ἧς ἀπαλλαγῆναι διὰ τῆς σῆς φιλανθρωπίας ἀντιβολῶ. Ἐντεῦθεν μακαρίζουσι τὴν τῆς πατρίδος διαγωγὴν, ὡς διδάσκαλον καὶ πρόξενον εὐσεβείας.
« Logoi anomōn hyperedynamōsan hēmas. » Ho de Symmachos houtōs ; Logoi anomōn katedynasteusan me. Dyssebesi, phēsi, kai anomią syzōsin anthrōpois douleuein hēnankasmai. Eita tēs douleias tēn aitian didaskei. « Kai tais asebeiais hēmōn sy hilasę̄. » Ouk adikōs, phēsi, katekrithēn douleuein, alla dia tēn hyp᾿ emou palai tolmētheisan asebeian; hēs apallagēnai dia tēs sēs philanthrōpias antibolō. Enteuthen makarizousi tēn tēs patridos diagōgēn, hōs didaskalon kai proxenon eusebeias.
"The words of the lawless overpowered us." Symmachus has: "The words of the lawless tyrannized me." "I have been forced to serve impious people who live with lawlessness," he says. Then he teaches the cause of the servitude: "And you will pardon our impieties." "Not unjustly was I condemned to servitude," he says, "but because of the impiety I once dared to commit; I beg to be freed from it through your love for humankind." From here they call blessed the life in the homeland, as a teacher and patron of piety.
Ps 65:3 (64:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 65:3: the captives confess that their servitude is punishment for impiety and ask God's pardon.
Cite (SBL): Theodoret, Interp. Ps. 64.4 (PG 80 80:1347; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-4
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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.
64.5PG 80 80:1349
« Μακάριος ὃν ἐξελέξω καὶ προσελάβου· κατασκηνώσει ἐν ταῖς αὐλαῖς σου, πλησθησόμεθα ἐν τοῖς ἀγαθοῖς τοῦ οἴκου σου. » Ζηλωτὸς, φησὶ, καὶ μακάριος ὁ τῶν ἄλλων ἐθνῶν ὑπὸ σοῦ προτετιμημένος λαός. Ταῖς γὰρ ἱεραῖς σου προσεδρεύων αὐλαῖς, τὴν ἐκεῖθεν ὠφέλειαν καὶ εὐλογίαν καρποῦται. « "Ἅγιος ὁ ναός σου. Θαυμαστὸς ἐν δικαιοσύνῃ. » ῾Αγιασμοῦ γὰρ πλήρης ὁ σὸς ναὸς, καὶ τὴν σὴν δικαιοσύνην διὰ τῶν σῶν λογίων διδάσκει τοὺς προσιόντας . « Ἐπάκουσον ἡμῶν, ὁ Θεὸς, ὁ σωτὴρ ἡμῶν· ἡ ἐλπὶς πάντων τῶν περάτων τῆς γῆς, καὶ τῶν ἐν θαλάσσῃ μακράν. » Πάλιν ἐνταῦθα τὴν τῆς οἰκουμένης σωτηρίαν προλέγει, καὶ τῆς τοῦ πατριάρχου Ἰακὼβ ἀναμιμνήσκει προῤῥήσεως· ἐκείνου γάρ ἐστι φωνὴ, « Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν. » Τοῦτον καὶ ἐνταῦθα « ἐλπίδα » ἐκάλεσε « πάντων τῶν περάτων τῆς γῆς, καὶ τῶν ἐν θαλάσσῃ μακράν. » Σημαίνει δὲ διὰ τούτων τοὺς τε ἐν ταῖς· νήσοις οἰκοῦντας, καὶ τοὺς ἐν ταῖς ἀντίπερα ἠπείροις ἀνθρώπους, καὶ τοὺς τὰ τέρματα τῆς οἰκουμένης κληρωθέντας οἰκεῖν. Ἐπάκουσον ἡμῶν, φησὶν, ὁ μικρὸν ὕστερον πᾶσαν τῶν ἀνθρώπων τὴν φύσιν τῷ τῆς θεογνωσίας καταυγάζων φωτί . Εἶτα τὴν δύναμιν, ὡς ἔνεστι ", τοῦ Θεοῦ διηγεῖται . ἣν ὥσπερ τινὰ περίκεισαι ζώνην. [ Ζωή γὰρ
« Makarios hon exelexō kai proselabou; kataskēnōsei en tais aulais sou, plēsthēsometha en tois agathois tou oikou sou. » Zēlōtos, phēsi, kai makarios ho tōn allōn ethnōn hypo sou protetimēmenos laos. Tais gar hierais sou prosedreuōn aulais, tēn ekeithen ōpheleian kai eulogian karpoutai. « "Hagios ho naos sou. Thaumastos en dikaiosynę̄. » ῾Agiasmou gar plērēs ho sos naos, kai tēn sēn dikaiosynēn dia tōn sōn logiōn didaskei tous prosiontas . « Epakouson hēmōn, ho Theos, ho sōtēr hēmōn; hē elpis pantōn tōn peratōn tēs gēs, kai tōn en thalassę̄ makran. » Palin entautha tēn tēs oikoumenēs sōtērian prolegei, kai tēs tou patriarchou Iakōb anamimnēskei prorrhēseōs; ekeinou gar esti phōnē, « Ouk ekleipsei archōn ex Iouda, kai hēgoumenos ek tōn mērōn autou, heōs an elthę̄ hǭ apokeitai, kai autos prosdokia ethnōn. » Touton kai entautha « elpida » ekalese « pantōn tōn peratōn tēs gēs, kai tōn en thalassę̄ makran. » Sēmainei de dia toutōn tous te en tais; nēsois oikountas, kai tous en tais antipera ēpeirois anthrōpous, kai tous ta termata tēs oikoumenēs klērōthentas oikein. Epakouson hēmōn, phēsin, ho mikron hysteron pasan tōn anthrōpōn tēn physin tǭ tēs theognōsias kataugazōn phōti . Eita tēn dynamin, hōs enesti ", tou Theou diēgeitai . hēn hōsper tina perikeisai zōnēn. [ Zōē gar
"Blessed is the one you chose and took to yourself; he will dwell in your courts. We shall be filled with the good things of your house." "Enviable and blessed," he says, "is the people honored by you above the other nations. For by attending your sacred courts it reaps the benefit and blessing that come from there." "Holy is your temple, wonderful in righteousness." "For your temple is full of holiness, and through your oracles it teaches those who approach your righteousness." "Hear us, O God our savior, the hope of all the ends of the earth and of those far off at sea." Here again he foretells the salvation of the world and recalls the prediction of the patriarch Jacob; for his is the saying, "A ruler shall not fail from Judah, nor a leader from his thighs, until there comes the one for whom it is reserved, and he is the expectation of nations." Here he called him the "hope of all the ends of the earth and of those far off at sea." By these words he means those who live on the islands, those on the mainlands across the sea, and those whose lot it is to live at the ends of the world. "Hear us," he says, "you who a little later will light up the whole nature of mankind with the light of the knowledge of God." Then he recounts the power of God, as far as is possible, which you wear like a belt. [For being Life . . .
Ps 65:4 (64:5 LXX) (quotation, high confidence) · Ps 65:5 (64:6 LXX) (quotation, high confidence) · Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: Psalm 65:4-5: blessed is the people that dwells in God's courts; God is the hope of the ends of the earth, as Jacob foretold of the expectation of nations.
- The last words are broken off in the OCR; their continuation (". . . you give to those who believe in you") stands displaced in 64.7.
- "The expectation of nations" follows the Septuagint of Gen 49:10.
Notes on the original text
- Digital text corrected (verse number leaked into the text (OCR)): ναός σου. [5΄.] Θαυμαστὸς → ναός σου. Θαυμαστὸς.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 64.5 (PG 80 80:1349; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-64-5) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
64.7PG 80 80:1351
« Ἑτοιμάζων ὄρη ἐν τῇ ἰσχύϊ αὐτοῦ . περιεζωσμένος ἐν δυναστείᾳ. Ὁ συνταράσσων τὸ κύτος τῆς θαλάσσης· ἤχους κυμάτων Ταὐτῆς τις ὑποστήσεται "; » Τὸ ἑτοιμάζων, ἐδράζων ὁ Σύμμαχος εἴρηκε. Τὸ δὲ συνταράσσων, ὁ Θεοδοτίων καταπραΰνων. Λέγει δὲ, ὅτι τὰ μὲν ὄρη ἐδραῖα ποιεῖς, καὶ ἀκίνητα - τὴν δὲ θάλασσαν κινεῖς ὅτε βούλει, καὶ πάλιν κατευνάζεις, ἧς οὐδὲ ἦχος τίς ἐστι τοῖς ἀκούουσιν· ἐπιτελεῖς δὲ τούτων ἕκαστον, δυνάμει χρώμενος ἀῤῥήτῳ καὶ ἀμετρήτῳ σε · ὑπάρχων μεταδίδως τοῖς εἰς σὲ πιστεύουσι καὶ τοῖς ἀκινήτοις τὸ πεπῆχθαι παρέχεις.] Ἐπειδὴ γὰρ ὁ ἐζωσμένος εὐσταλέστερός ἐστι περὶ τὸ πράττειν ὁ βούλεται, ζώνην τροπικῶς τοῦ Θεοῦ τὴν δύναμιν προσηγόρευσεν. Ἐντεῦθεν λοιπὸν ἐφεξῆς τῆς καινῆς διαθήκης ὑφηγεῖται τὰ κατορθώματα. « Ταραχθήσονται τὰ ἔθνη, τὰ τῶν ἀποστόλων κηρύγματα" παρεδήλωσεν, ἃ ταραχὴν καὶ ζάλην εὐθὺς τοῖς ἀνθρώποις ἐκίνησε, κατὰ τὴν τοῦ Κυρίου φωνήν. • Ἦλθον γὰρ, ἔφη, διχάσαι ἄνθρωπον ἀπὸ τοῦ πλησίον αὐτοῦ, υἱὸν ἀπὸ τοῦ πατρὸς αὐτοῦ, θυγατέρα ἀπὸ τῆς μητρὸς αὐτῆς, νύμφην ἀπὸ τῆς πενθερᾶς αὐτῆς. [ Καὶ ὁ Ἀμβακούμ δὲ προλέγων ταῦτά φησι. « Ἐπεβίβασας εἰς θάλασσαν τοὺς ἵππους σου ταράσσοντας ὕδατα πολλά. • Τοὺς ἀποστόλους, ὧν λέγει τὴν ἱππασίαν ἀντὶ τοῦ διδαχὴν σωτηρίαν γενήσεσθαι. ] Μετὰ ταῦτα δὲ τὴν ζάλην κατέπαυσε, καὶ τὴν εἰρήνην ἅπασιν ἐπρυτάνευσε, φήσας, « Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν, εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν. ] θ΄· « Καὶ φοβηθήσονται οἱ κατοικοῦντες τὰ πέρατα, ἀπὸ τῶν σημείων σου. » Ἡγήσατο μὲν γὰρ ἡ ταραχή · ἠκολούθησε δὲ ὁ φόβος, τῷ μεγέθει τῶν θαυμάτων γενόμενος, καὶ τὴν εὐσέβειαν ἐξεπαίδευσεν. « Ἑξόδους πρωΐας καὶ ἑσπέρας τέρψεις .» Τῷ γὰρ φόβῳ τῶν θαυμάτων καταπλαγέντες οἱ ἄνθρωποι, τὴν προτέραν πλάνην καταλιπόντες, καὶ τὸν ὄντα γνόντες Θεὸν, καὶ ἀρχομένης καὶ ληγούσης ἡμέρος τὴν τερπνὴν καὶ ἀρεστὴν τῷ Θεῷ προσφέρουσιν ὑμνῳδίαν. Τοῦτο γὰρ ὁ Σύμμαχος παρεδήλωσε, Τὰς προελεύσεις τοῦ ὄρθρου, καὶ δὲ τὴν ἑσπέραν ὑμνολογοῦσιν το.
« Hetoimazōn orē en tę̄ ischyï autou . periezōsmenos en dynasteią. Ho syntarassōn to kytos tēs thalassēs; ēchous kymatōn Tautēs tis hypostēsetai "? » To hetoimazōn, edrazōn ho Symmachos eirēke. To de syntarassōn, ho Theodotiōn katapraÿnōn. Legei de, hoti ta men orē edraia poieis, kai akinēta - tēn de thalassan kineis hote boulei, kai palin kateunazeis, hēs oude ēchos tis esti tois akouousin; epiteleis de toutōn hekaston, dynamei chrōmenos arrhētǭ kai ametrētǭ se ; hyparchōn metadidōs tois eis se pisteuousi kai tois akinētois to pepēchthai parecheis.] Epeidē gar ho ezōsmenos eustalesteros esti peri to prattein ho bouletai, zōnēn tropikōs tou Theou tēn dynamin prosēgoreusen. Enteuthen loipon ephexēs tēs kainēs diathēkēs hyphēgeitai ta katorthōmata. « Tarachthēsontai ta ethnē, ta tōn apostolōn kērygmata" paredēlōsen, ha tarachēn kai zalēn euthys tois anthrōpois ekinēse, kata tēn tou Kyriou phōnēn. • Ēlthon gar, ephē, dichasai anthrōpon apo tou plēsion autou, huion apo tou patros autou, thygatera apo tēs mētros autēs, nymphēn apo tēs pentheras autēs. [ Kai ho Ambakoum de prolegōn tauta phēsi. « Epebibasas eis thalassan tous hippous sou tarassontas hydata polla. • Tous apostolous, hōn legei tēn hippasian anti tou didachēn sōtērian genēsesthai. ] Meta tauta de tēn zalēn katepause, kai tēn eirēnēn hapasin eprytaneuse, phēsas, « Eirēnēn tēn emēn didōmi hymin, eirēnēn tēn emēn aphiēmi hymin. ] th΄; « Kai phobēthēsontai hoi katoikountes ta perata, apo tōn sēmeiōn sou. » Hēgēsato men gar hē tarachē ; ēkolouthēse de ho phobos, tǭ megethei tōn thaumatōn genomenos, kai tēn eusebeian exepaideusen. « Hexodous prōïas kai hesperas terpseis .» Tǭ gar phobǭ tōn thaumatōn kataplagentes hoi anthrōpoi, tēn proteran planēn katalipontes, kai ton onta gnontes Theon, kai archomenēs kai lēgousēs hēmeros tēn terpnēn kai arestēn tǭ Theǭ prospherousin hymnǭdian. Touto gar ho Symmachos paredēlōse, Tas proeleuseis tou orthrou, kai de tēn hesperan hymnologousin to.
"Making the mountains ready by his strength, girded with might; who stirs up the depth of the sea; the roar of its waves, who will withstand it?" For "making ready" Symmachus said "establishing"; for "stirs up" Theodotion said "calms." He says: "You make the mountains firm and immovable; but the sea you move when you wish and lull again, the roar of which is unbearable to those who hear it; and you accomplish each of these using a power inexpressible and immeasurable . . . [being Life,] you share it with those who believe in you, and to the immovable you grant fixity.]" Since a man with his belt on is readier to do what he wishes, he figuratively called God's power a belt. From here on he next describes the achievements of the new covenant. "The nations will be troubled": by this he indicated the preaching of the apostles, which at once stirred up trouble and storm among men, according to the Lord's saying, "For I came," he said, "to divide a man from his neighbor, a son from his father, a daughter from her mother, a bride from her mother-in-law." [Habakkuk too foretells these things when he says, "You mounted your horses on the sea, troubling many waters": the apostles, whose riding means that their teaching would bring salvation.] Afterward he calmed the storm and bestowed peace on all, saying, "My peace I give you, my peace I leave you." "And those who dwell at the ends will be afraid of your signs." "Trouble came first; fear followed, arising from the greatness of the miracles, and it taught them piety." "You will delight the outgoings of morning and evening." For, struck by fear of the miracles, men leave their former error, come to know the God who is, and at the beginning and the end of the day offer to God a delightful and pleasing hymnody. Symmachus indicated this: "The comings of the dawn and the evening sing hymns."
Ps 65:6 (64:7 LXX) (quotation, high confidence) · Ps 65:7 (64:8 LXX) (quotation, high confidence) · Ps 65:8 (64:9 LXX) (quotation, high confidence) · Matt 10:35 (quotation, high confidence) · Hab 3:15 (quotation, high confidence) · John 14:27 (quotation, high confidence)
Notes and citation
Summary: Psalm 65:6-8: God's power, figured as a belt, steadies mountains and stills the sea; the apostles' preaching troubled the nations, then Christ gave peace and the world praises God morning and evening.
- The OCR has displaced the end of 64.5 into the middle of this section; the bracketed words "being Life ... grant fixity" belong to a catena addition that begins at the end of 64.5. The lemma "The nations will be troubled" and the start of its comment are partly lost; translated by sense. The other bracketed passage is bracketed in Migne, probably an addition from the catena.
- Hab 3:15 is cited in the Septuagint form.
Notes on the original text
- Digital text corrected (split word (OCR); stray letters (OCR)): ἧς οὐδὲ σε ἦχος → ἧς οὐδὲ ἦχος; ἕκα στον → ἕκαστον.
Cite (SBL): Theodoret, Interp. Ps. 64.7 (PG 80 80:1351; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-7
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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.
64.10PG 80 80:1353
· Ἐπεσκέψω τὴν γῆν, καὶ ἐμέθυσας αὐτήν· ἐπλήθυνας τοῦ πλουτίσαι αὐτήν. » Ὁ δὲ Σύμμαχος οὕτως εἴρηκε, Πολυκαρπίᾳ πλουτίσεις αὐτήν. Οὐκ ἔτι γὰρ μόνοις ἡμῖν τὴν πνευματικὴν ἀρδείαν προσφέρεις· ἀλλὰ πᾶσαν εἰς κόρον ἀρδεύεις τὴν οἰκουμένην· ἐπλήθυνας τοῦ πλουτίσαι αὐτήν. ποταμὸς τοῦ Θεοῦ ἐπληρώθη ὑδάτων. » Ὁ δὲ Σύμμαχος εὐκτικῶς τὰ τρία τέθεικεν· Ἐπίσκεψαι " τὴν γῆν, καὶ ποτιεῖς αὐτὴν, πολυκαρπίᾳ πλουτίσεις αὐτὴν, ὀχετοῖς Θεοῦ μεστοῖς ὑδάτων· Τὴν δὲ πάλαι ἄκαρπον οίκουμένην, εὔκαρπον ὁμοῦ καὶ πολύκαρπον ἀνέδειξεν ὁ Δεσπότης, τοῖς θείοις ὀχετοῖς τὴν ἀρδείαν προσενεγκών. Ὀχετοὶ δὲ Θεοῦ πλήρεις ὑδάτων τίνες ἂν εἶεν ἕτεροι, ἢ οἱ θεῖοι ἀπόστολοι; περὶ ὧν ὁ Δεσπότης ἔφη Χριστός « Ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ Γραφή, ποταμοὶ ἐκτῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος· · καὶ πάλιν, « Ὁ πίνων ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα· ἀλλ᾿ ἔσται τὸ ὕδωρ ὁ ἐγὼ δώσω αὐτῷ, πηγὴ ὕδατος ζῶντος ἁλλομένου εἰς ζωὴν αἰώνιον. » Καὶ ποταμὸς δὲ τοῦ Θεοῦ, κατὰ τοὺς Ἑβδομήκοντα, ἡ χάρις τοῦ Πνεύματος, ἡ εἰς ὀχετοὺς διαιρουμένη, καὶ τούτῳ μὲν τὸν λόγον τῆς σοφίας προχέουσα, ἑτέρῳ δὲ χορηγοῦσα τὴν γνῶσιν, ἄλλῳ δὲ τῶν ἰαμάτων χάρισμα, καὶ ἄλλῳ γένη γλωσσῶν, καὶ διὰ τούτων τὴν οἰκουμένην ἀρδεύουσα. « Ἡτοί μασας τὴν τροφὴν αὐτῶν, ὅτι οὕτως ἡ ἑτοιμασία. » Ὁ δὲ Σύμμαχος οὕτως, Τελεσφορήσεις τὴν πανσπερμίαν αὐτῆς, οὕτως ἥδρασας αὐτήν. Τῆς γὰρ προτέρας αὐτὴν πλάνης ἐλευθερώσας καὶ ἐν τοῖς εὐσεβέσι δόγμασι βεβαιώσας,], τοὺς τῆς ἀρετῆς παρασκευάσεις τελεσφορῆσαι καρπούς· οἱ σε μὲν εὐφρανοῦσι, τοὺς δὲ βλαστάνοντας διαθρέψουσι. Κατὰὶ γὰρ τοὺς Ἑβδομήκοντα, ὁ φυόμενος καρπὸς, αὐτῶν ἐστι τῶν φυόντων τροφή · « Ἡτοίμασας γὰρ, φησὶ, τὴν τροφὴν αὐτῶν, ὅτι οὕτως ἡ ἑτοιμασία σου. · Ἐπὶ τούτῳ, φησὶ, φέρειν αὐτοὺς τὸν καρπὸν παρεσκεύασας, ὥστε διὰ τούτου τρέφεσθαι.
; Epeskepsō tēn gēn, kai emethysas autēn; eplēthynas tou ploutisai autēn. » Ho de Symmachos houtōs eirēke, Polykarpią ploutiseis autēn. Ouk eti gar monois hēmin tēn pneumatikēn ardeian prosphereis; alla pasan eis koron ardeueis tēn oikoumenēn; eplēthynas tou ploutisai autēn. potamos tou Theou eplērōthē hydatōn. » Ho de Symmachos euktikōs ta tria tetheiken; Episkepsai " tēn gēn, kai potieis autēn, polykarpią ploutiseis autēn, ochetois Theou mestois hydatōn; Tēn de palai akarpon oikoumenēn, eukarpon homou kai polykarpon anedeixen ho Despotēs, tois theiois ochetois tēn ardeian prosenenkōn. Ochetoi de Theou plēreis hydatōn tines an eien heteroi, ē hoi theioi apostoloi? peri hōn ho Despotēs ephē Christos « Ho pisteuōn eis eme, kathōs eipen hē Graphē, potamoi ektēs koilias autou rheusousin hydatos zōntos; ; kai palin, « Ho pinōn ek tou hydatos hou egō dōsō autǭ, ou mē dipsēsei eis ton aiōna; all᾿ estai to hydōr ho egō dōsō autǭ, pēgē hydatos zōntos hallomenou eis zōēn aiōnion. » Kai potamos de tou Theou, kata tous Hebdomēkonta, hē charis tou Pneumatos, hē eis ochetous diairoumenē, kai toutǭ men ton logon tēs sophias procheousa, heterǭ de chorēgousa tēn gnōsin, allǭ de tōn iamatōn charisma, kai allǭ genē glōssōn, kai dia toutōn tēn oikoumenēn ardeuousa. « Hētoi masas tēn trophēn autōn, hoti houtōs hē hetoimasia. » Ho de Symmachos houtōs, Telesphorēseis tēn panspermian autēs, houtōs hēdrasas autēn. Tēs gar proteras autēn planēs eleutherōsas kai en tois eusebesi dogmasi bebaiōsas,], tous tēs aretēs paraskeuaseis telesphorēsai karpous; hoi se men euphranousi, tous de blastanontas diathrepsousi. Katai gar tous Hebdomēkonta, ho phyomenos karpos, autōn esti tōn phyontōn trophē ; « Hētoimasas gar, phēsi, tēn trophēn autōn, hoti houtōs hē hetoimasia sou. ; Epi toutǭ, phēsi, pherein autous ton karpon pareskeuasas, hōste dia toutou trephesthai.
"You visited the earth and made it drunk; you multiplied to enrich it." Symmachus said it this way: "With abundant fruit you will enrich it." "For you no longer bring the spiritual watering to us alone, but you water the whole world to the full." "You multiplied to enrich it. The river of God was filled with waters." Symmachus put the three phrases as wishes: "Visit the earth, and you will water it; with abundant fruit you will enrich it, with channels of God full of water." The Master made the world that was once fruitless both fruitful and abundantly fruitful, bringing it water through the divine channels. And what could the channels of God full of water be but the divine apostles? Of them Christ the Lord said, "He who believes in me, as the Scripture said, out of his belly will flow rivers of living water"; and again, "He who drinks of the water that I shall give him will never thirst; but the water that I shall give him will be a spring of water welling up to eternal life." And the river of God, according to the Seventy, is the grace of the Spirit, divided into channels, pouring out to one the word of wisdom, supplying knowledge to another, to another the gift of healings, and to another kinds of tongues, and through these watering the world. "You prepared their food, for so is the preparation." Symmachus has: "You will bring its every kind of seed to fruit; so you established it." "For having freed it from its former error and confirmed it in pious doctrines, you will make it bring the fruits of virtue to ripeness, which will gladden you and nourish those who produce them." For according to the Seventy, the fruit that grows is the food of those who grow it: "For you prepared their food," he says, "for so is your preparation." "For this purpose," he says, "you made them bear the fruit, so that they might be nourished by it."
Ps 65:9 (64:10 LXX) (quotation, high confidence) · John 7:38 (quotation, high confidence) · John 4:14 (quotation, high confidence) · 1 Cor 12:8 (allusion, high confidence) · 1 Cor 12:10 (allusion, high confidence)
Notes and citation
Summary: Psalm 65:9: God waters the whole world through the apostles, the channels of the Spirit's grace, so that it bears the fruit of virtue.
- A fragment displaced into this section by the OCR is restored to 64.11.
Notes on the original text
- Digital text corrected (fragment of 64.11 displaced here by the OCR; stray letter removed; stray letter (OCR); stray letters (OCR)): Ὁ δὲ τ Σύμμαχος → Ὁ δὲ Σύμμαχος; πλουτίσεις αὐτὴν τα. → πλουτίσεις αὐτήν.; ἐπλήθυνας τ τοῦ → ἐπλήθυνας τοῦ; Ὁ το δὲ Σύμμαχος → Ὁ δὲ Σύμμαχος; ὁ τρέφεσθαι. νημένων διήγησις. « Πλήθυνον τὰ γεννήματα αὐ- → τρέφεσθαι..
Cite (SBL): Theodoret, Interp. Ps. 64.10 (PG 80 80:1353; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-10
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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.
64.11PG 80 80:1355
« Τὰς αὔλακας αὐτῆς μέθυσον. » Ἐντεῦθεν " δῆλον, ὅτι πρόῤῥησίς ἐστι μελλόντων, καὶ οὐ γεγενημένων διήγησις. « Πλήθυνον τὰ γεννήματα αὐτῆς. » Ἑπίμεινον, φησὶ, Δέσποτα, καθάπερ τινὰς αὔλακας, τοὺς λογισμοὺς αὐτῶν ἄρδων, καὶ εἰς καρποφορίαν • διεγείρων. « Ἐν ταῖς σταγόσιν αὐτῆς εὐφρανθήσεται ἀνατέλλουσα » Εὐφρανοῦσι δὲ αὐτὴν, καὶ ἀνθῆσαι παρασκευάσουσιν, αἱ κατὰ καιρὸν παρὰ τῶν διδασκάλων φερόμεναι ψεκάδες.
« Tas aulakas autēs methyson. » Enteuthen " dēlon, hoti prorrhēsis esti mellontōn, kai ou gegenēmenōn diēgēsis. « Plēthynon ta gennēmata autēs. » Hepimeinon, phēsi, Despota, kathaper tinas aulakas, tous logismous autōn ardōn, kai eis karpophorian • diegeirōn. « En tais stagosin autēs euphranthēsetai anatellousa » Euphranousi de autēn, kai anthēsai paraskeuasousin, hai kata kairon para tōn didaskalōn pheromenai psekades.
"Make its furrows drunk." From this it is plain that this is a prediction of things to come and not a narrative of things that have happened. "Multiply its produce." "Continue, Master," he says, "watering their thoughts like furrows and rousing them to bear fruit." "In its drops it will be glad as it springs up." "The showers brought at the proper times by the teachers will gladden it and make it flower."
Ps 65:10 (64:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 65:10: the watering of the furrows foretells the teaching that will make the nations bear fruit.
- The words "a narrative of things that have happened. Multiply its produce" are restored here from 64.10, where the OCR displaced them.
Notes on the original text
- Digital text corrected (fragment displaced into 64.10 by the OCR, restored): καὶ οὐ γεγετῆς. » → καὶ οὐ γεγενημένων διήγησις. « Πλήθυνον τὰ γεννήματα αὐτῆς. ».
Cite (SBL): Theodoret, Interp. Ps. 64.11 (PG 80 80:1355; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-11
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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.
64.12PG 80 80:1357
« Εὐλογήσεις τὸν στέφανον τοῦ ἐνιαυτοῦ τῆς χρηστότητός σου. · Ἐνιαυτὸς χρηστότητος, ὁ παρὰ Ἡσαΐα κληθεὶς ἐνιαυτὸς Κυρίου δεκτός · • Πνεῦμα γὰρ, φησὶ, Κυρίου ἐπ᾿ ἐμέ · οὗ εἶνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, ἰάσασθαι συντετριμμένους τὴν καρδίαν, κηρύξαι αἰχμαλώτοις ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν, καλέσαι ἐνιαυτὸν Κυρίῳ δεκτόν.» Ενιαυτὸν τοίνυν χρηστότητος, τὸν μετὰ τὴν ἐνανθρώπησιν τοῦ Σωτῆρος ἡμῶν ὀνομάζει χρόνον, ὡς μίαν αὐτῷ καρποφορίαν προσφέροντα τὴν εὐσέβειαν. Τούτῳ τὴν εὐλογίαν ὁ προφητικὸς ἐπεύχεται λόγος. « Καὶ τὰ πεδία σου πλησθήσονται πιότητος. Πιανθήσονται τὰ ὡραῖα τῆς ἐρήμου· καὶ ἀγαλλίασιν οἱ βουνοὶ περιζώσονται. » Ταύτης δὲ τῆς χρηστότητος ἐπιφαινομένης, ἡ πάλαι ἔρημος ὥριμον δώσει καρπόν. Καὶ οἱ ταῖς τῶν δαιμόνων θυσίαις μιαινόμενοι βουνοὶ, τοὺς τὸν Θεὸν διηνεκῶς ὑμνοῦντας, καὶ τὸν ἀγγελικὸν ἀσπαζομένους βίον ὑποδεξάμενοι, λαμπροί τινες ἔσονται καὶ περίβλεπτοι. Τοῖς δὲ λόγοις καὶ τὰ πράγματα μαρτυρεῖ. Ὁρῶμεν γὰρ συντρέχοντας ἅπαντας πρὸς τοὺς τὰς ἀκρωρείας κατειληφότας, καὶ τὴν ἀκροτάτην ἀρετὴν μετιόντας.
« Eulogēseis ton stephanon tou eniautou tēs chrēstotētos sou. ; Eniautos chrēstotētos, ho para Hēsaïa klētheis eniautos Kyriou dektos ; • Pneuma gar, phēsi, Kyriou ep᾿ eme ; hou eineken echrise me, euangelisasthai ptōchois apestalke me, iasasthai syntetrimmenous tēn kardian, kēryxai aichmalōtois aphesin, kai typhlois anablepsin, kalesai eniauton Kyriǭ dekton.» Eniauton toinyn chrēstotētos, ton meta tēn enanthrōpēsin tou Sōtēros hēmōn onomazei chronon, hōs mian autǭ karpophorian prospheronta tēn eusebeian. Toutǭ tēn eulogian ho prophētikos epeuchetai logos. « Kai ta pedia sou plēsthēsontai piotētos. Pianthēsontai ta hōraia tēs erēmou; kai agalliasin hoi bounoi perizōsontai. » Tautēs de tēs chrēstotētos epiphainomenēs, hē palai erēmos hōrimon dōsei karpon. Kai hoi tais tōn daimonōn thysiais miainomenoi bounoi, tous ton Theon diēnekōs hymnountas, kai ton angelikon aspazomenous bion hypodexamenoi, lamproi tines esontai kai peribleptoi. Tois de logois kai ta pragmata martyrei. Horōmen gar syntrechontas hapantas pros tous tas akrōreias kateilēphotas, kai tēn akrotatēn aretēn metiontas.
"You will bless the crown of the year of your goodness." The year of goodness is the one called by Isaiah "the acceptable year of the Lord": "For the Spirit of the Lord is upon me," he says, "because he anointed me; he has sent me to preach good news to the poor, to heal the brokenhearted, to proclaim release to captives and recovery of sight to the blind, to call the acceptable year of the Lord." So he names the time after the incarnation of our Savior the year of goodness, since it offers him one fruit, piety. The prophetic word prays for blessing upon it. "And your plains will be filled with fatness. The beauties of the desert will be made fat, and the hills will gird themselves with rejoicing." "When this goodness appears, what was once desert will yield ripe fruit. And the hills, once defiled by sacrifices to demons, will become bright and conspicuous, receiving those who constantly hymn God and embrace the angelic life." And the facts bear witness to the words. For we see everyone flocking to those who have taken possession of the mountain heights and pursue the highest virtue.
Ps 65:11 (64:12 LXX) (quotation, high confidence) · Ps 65:12 (64:13 LXX) (quotation, high confidence) · Isa 61:1 (quotation, high confidence) · Isa 61:2 (quotation, high confidence) · Luke 4:18 (allusion, medium confidence) · Luke 4:19 (allusion, medium confidence)
Notes and citation
Summary: Psalm 65:11-12: the year of goodness is the age after the incarnation, foretold by Isaiah; the hills once given to idols now hold monks who hymn God.
- The hilltop dwellers are the monks and hermits of Theodoret's day.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 64.12 (PG 80 80:1357; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-12
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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.
64.14PG 80 80:1357
« Ἑνεδύσαντο οἱ κριοὶ τῶν προβάτων., Κριούς προβάτων καὶ Ἰεζεκιήλ ὁ προφήτης τοὺς δυνατοὺς ὀνομάζει. ᾿Αλλ' ἐκεῖνος κατηγορεῖ, ότι τὴν καλὴν νομὴν ἐνέμοντο, καὶ τὴν λοιπὴν τοῖς ποσὶ κατεπάτουν· καὶ τὸ καθαρὸν ὕδωρ ἔπινον, καὶ τὸ λοιπὸν τοῖς ποσί συνετάραττον. Ἐνταῦθα δὲ, ἀγαθὰ καὶ τούτοις θεσπίζεται. Λέγει γὰρ αὐτοὺς ἐνδύεσθαι καὶ ἀμφιέννυσθαι · τὴν δὲ τοῦ ἐνδύματος φύσιν· ὁ θεσπέσιος λέγει Παῦλος . • "Ὅσοι γὰρ, φησὶν, εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. · Ἐπειδὴ γὰρ ἁλιέας τὴν ἀρχὴν, καὶ χειροτέχνας, καὶ πενίᾳ συζῶντας ὁ Δεσπότης Χριστὸς ἐξελέξατο, προθεσπίζει τοῦ Πνεύματος ἡ χάρις, καὶ τῶν πλουτούντων καὶ δυναστευόντων τὴν σωτηρίαν. Διό φησιν « Ἐνεδύσαντο οἱ κριοὶ, τῶν προβάτων· · οὐ γὰρ μόνον τὰ ἄλλα πρόβατα, ἀλλὰ καὶ αὐτοὶ οἱ κριοὶ προσίασι τῷ σωτηρίῳ βαπτίσματι. « Καὶ αἱ κοιλάδες πληθυνοῦσι σἴτον. » Καὶ οἱ πενίᾳ δὲ συγκληρωθέντες, καὶ εὐσεβεῖν προαιρούμενοι, τὸν οἰκεῖον καρπὸν προσοίσουσι τῷ Θεῷ, ὁ μὲν τριάκοντα, ὁ δὲ ἑξήκοντα, ὁ δὲ ἑκατόν. • Κεκράξονται, καὶ γὰρ ὑμνήσουσιν. » "Απαντες δὲ οἱ προλεχθέντες σὺν πάσῃ προθυμίᾳ τὸν Θεὸν ἀνυμνήσουσι, τὸν τοιαύτην μεταβολὴν τῇ τῶν ἀνθρώπων δωρησάμενον φύσει. Οἴδαμεν οὖν, ὥς τινες τῶν συγγραφέων, ἐξ ἐπιπολῆς νενοηκότες τὰ εἰρημένα, τούτων ἕκαστον ἔφασαν γεγενῆσθαι μετά τὴν τῆς αἰχμαλωσίας ἐπάνοδον, εὐετηρίας αὐτοῖς πρὸς τῇ ἐλευθερίᾳ παρασχεθείσης, καὶ ὑετῶν ἀφθόνων δι, ὡς καὶ τὸν Ἰορδάνην πλημμυρεῖν. Αὐτὸν γὰρ ἔφασαν κεκλῆσθαι τοῦ Θεοῦ Ποταμόν. Ἐγὼ δὲ ( μηδὲν τοιοῦτον παρὰ τῆς ἱστορίας γεγενῆσθαι μεμαθηκώς· ἐν πολλῇ γὰρ διήγαγον ἐπὶ πλεῖστον πενίᾳ, ὡς ὁ Ἔσδρας ἐδίδαξεν· εὑρὼν δὲ καὶ τῆς τῶν ἐθνῶν σωτηρίας τὴν πρόῤῥησιν ἐν τῷ ψαλμῷ προφανή - - Πρὸς σὲ γὰρ, ἔφη ὅ", πᾶσα σάρξ ἥξει, καί · · Ἐπάκουσον ἡμῶν, ὁ Θεὸς, ὁ Σωτήρ ἡμῶν, ἡ ἐλπὶς πάντων τῶν περάτων τῆς γῆς, καὶ τῶν ἐν θαλάσσῃ μακράν. » Ταύτην ἀκόλουθον τοῖς ῥητεῖς ἐκείνοις ὑπέλαβον τὴν διάνοιαν. Οἱ δὲ τοῖς μύθοις χαίροντες, καὶ τῆς Ἱερουσαλήμ τὴν οἰκοδομὴν φανταζόμενοι, καὶ καθάπερ ὀνείρους τοὺς οἰκείους λογισμοὺς ἐξηγούμενοι, οὐ γεγενῆσθαι ταῦτα, ἀλλ᾽ ἔσεσθαι μετὰ τὴν τῶν Ἰουδαίων ἀνάκλησιν ἔφασαν, πρὸς τῇ τῶν ἄλλων δογμάτων διαφθορᾷ καὶ τοῦτον προστεθεικότες τὸν μῦθον. Οὓς ληρεῖν καταλιπόντες, τῶν τοῦ Δαβὶδ βοῶντες. « Λύχνος τοῖς ποσί μου ὁ νόμος σου, καὶ φῶς τοῖς τρίβοις μου
« Henedysanto hoi krioi tōn probatōn., Krious probatōn kai Iezekiēl ho prophētēs tous dynatous onomazei. ᾿All' ekeinos katēgorei, oti tēn kalēn nomēn enemonto, kai tēn loipēn tois posi katepatoun; kai to katharon hydōr epinon, kai to loipon tois posi synetaratton. Entautha de, agatha kai toutois thespizetai. Legei gar autous endyesthai kai amphiennysthai ; tēn de tou endymatos physin; ho thespesios legei Paulos . • "Hosoi gar, phēsin, eis Christon ebaptisthēte, Christon enedysasthe. ; Epeidē gar halieas tēn archēn, kai cheirotechnas, kai penią syzōntas ho Despotēs Christos exelexato, prothespizei tou Pneumatos hē charis, kai tōn ploutountōn kai dynasteuontōn tēn sōtērian. Dio phēsin « Enedysanto hoi krioi, tōn probatōn; ; ou gar monon ta alla probata, alla kai autoi hoi krioi prosiasi tǭ sōtēriǭ baptismati. « Kai hai koilades plēthynousi siton. » Kai hoi penią de synklērōthentes, kai eusebein proairoumenoi, ton oikeion karpon prosoisousi tǭ Theǭ, ho men triakonta, ho de hexēkonta, ho de hekaton. • Kekraxontai, kai gar hymnēsousin. » "Apantes de hoi prolechthentes syn pasę̄ prothymią ton Theon anymnēsousi, ton toiautēn metabolēn tę̄ tōn anthrōpōn dōrēsamenon physei. Oidamen oun, hōs tines tōn syngrapheōn, ex epipolēs nenoēkotes ta eirēmena, toutōn hekaston ephasan gegenēsthai meta tēn tēs aichmalōsias epanodon, euetērias autois pros tę̄ eleutherią paraschetheisēs, kai hyetōn aphthonōn di, hōs kai ton Iordanēn plēmmyrein. Auton gar ephasan keklēsthai tou Theou Potamon. Egō de ( mēden toiouton para tēs historias gegenēsthai memathēkōs; en pollę̄ gar diēgagon epi pleiston penią, hōs ho Esdras edidaxen; heurōn de kai tēs tōn ethnōn sōtērias tēn prorrhēsin en tǭ psalmǭ prophanē - - Pros se gar, ephē ho", pasa sarx hēxei, kai ; ; Epakouson hēmōn, ho Theos, ho Sōtēr hēmōn, hē elpis pantōn tōn peratōn tēs gēs, kai tōn en thalassę̄ makran. » Tautēn akolouthon tois rhēteis ekeinois hypelabon tēn dianoian. Hoi de tois mythois chairontes, kai tēs Hierousalēm tēn oikodomēn phantazomenoi, kai kathaper oneirous tous oikeious logismous exēgoumenoi, ou gegenēsthai tauta, all᾽ esesthai meta tēn tōn Ioudaiōn anaklēsin ephasan, pros tę̄ tōn allōn dogmatōn diaphthorą kai touton prostetheikotes ton mython. Hous lērein katalipontes, tōn tou Dabid boōntes. « Lychnos tois posi mou ho nomos sou, kai phōs tois tribois mou
"The rams of the sheep were clothed." The prophet Ezekiel too calls the powerful "rams of the sheep." But he accuses them of grazing the good pasture and trampling the rest with their feet, and drinking the clean water and fouling the rest with their feet. Here, though, good things are foretold for them too. For it says that they are clothed and dressed; and the nature of the garment the inspired Paul states: "For as many of you as were baptized into Christ have put on Christ." Since Christ the Lord at the beginning chose fishermen and craftsmen living in poverty, the grace of the Spirit foretells the salvation of the rich and powerful too. So it says, "The rams of the sheep were clothed"; for not only the other sheep but the rams themselves come to saving baptism. "And the valleys will abound in grain." "Those whose lot is poverty and who choose to live piously will offer their own fruit to God, one thirty, another sixty, another a hundred." "They will cry out, and indeed they will hymn." "All those mentioned will hymn God with all eagerness, who granted such a change to the nature of mankind." Now, I know that some of the writers, understanding these words superficially, said that each of these things happened after the return from captivity, when abundant harvests were given them in addition to freedom, and such plentiful rains that the Jordan overflowed; for they said the Jordan was called the river of God. But I, having learned from the history that nothing of the kind happened (for they lived in great poverty for a very long time, as Ezra taught), and having found in the psalm the plain prediction of the salvation of the nations (for it said, "To you all flesh will come," and, "Hear us, O God our Savior, the hope of all the ends of the earth and of those far off at sea"), took this sense to follow from those words. But those who delight in myths, picturing the rebuilding of Jerusalem and interpreting their own thoughts like dreams, said that these things have not happened but will happen after the recall of the Jews, adding this myth too to their corruption of other doctrines. Leaving them to their nonsense, let us cry out with David, "Your law is a lamp to my feet and a light to my paths."
Ps 65:13 (64:14 LXX) (quotation, high confidence) · Ezek 34:17 (allusion, high confidence) · Ezek 34:18 (allusion, high confidence) · Gal 3:27 (quotation, high confidence) · Mark 4:20 (allusion, high confidence) · Ps 65:2 (64:3 LXX) (quotation, high confidence) · Ps 65:5 (64:6 LXX) (quotation, high confidence) · Ps 119:105 (118:105 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 65:13: the clothed rams are the rich and powerful who come to baptism; Theodoret rejects readings of the psalm as the post-exilic harvests or a future restoration of Jerusalem.
- Theodoret rejects two readings: some writers referred the psalm to plentiful harvests after the return from Babylon; others to a future rebuilding of Jerusalem after the Jews' restoration. He calls the latter "myths"; the writers are not named.
- The section ends with the opening of Ps 119:105; the rest of the sentence may be lost in the OCR.
Notes on the original text
- Digital text corrected (stray letters (OCR)): ἐὲ τὴν ἀρχὴν → τὴν ἀρχὴν; πενίᾳ ἐε δὲ → πενίᾳ δὲ; Οἴδαμεν οὖν δι, ὥς → Οἴδαμεν οὖν, ὥς; γεγενῆσθαι σε μετά → γεγενῆσθαι μετά.
Topics: Baptism, Eschatology
Cite (SBL): Theodoret, Interp. Ps. 64.14 (PG 80 80:1357; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/64-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 65
65.1PG 80 80:1361
« Εἰς τὸ τέλος, ᾠδὴ ψαλμοῦ ἀναστάσεως., Οὐδὲ δ ταύτην τὴν προσθήκην τὸ Ἑβραϊκὸν ἔχει, οὐδὲ οἱ ἄλλοι ἑρμηνευταὶ, οὐδὲ οἱ Ἑβδομήκοντα ἐν τῷ Ἑξαπλῷ · ἀλλὰ καὶ ταύτην τινὲς, ὡς ἔοικε, προστεθείκασι. Καὶ τοῦτον δὲ τὸν ψαλμὸν ὁ θεῖος · Δαβίδ τοῖς ἐν Βαβυλῶνι δορυαλώτοις συνέγραψεν· οὐκ ἔτι μὲν τῆς ἐπανόδου τυχεῖν ἱκετεύουσιν, ἀλλ᾽ ἤδη ταύτης τετυχηκόσι, καὶ τῆς πορείας ἁψαμένοις. Προλέγει δὲ κατὰ ταὐτὸν καὶ τὴν τῶν ἐθνῶν σωτηρίαν.
« Eis to telos, ǭdē psalmou anastaseōs., Oude d tautēn tēn prosthēkēn to Hebraïkon echei, oude hoi alloi hermēneutai, oude hoi Hebdomēkonta en tǭ Hexaplǭ ; alla kai tautēn tines, hōs eoike, prostetheikasi. Kai touton de ton psalmon ho theios ; Dabid tois en Babylōni doryalōtois synegrapsen; ouk eti men tēs epanodou tychein hiketeuousin, all᾽ ēdē tautēs tetychēkosi, kai tēs poreias hapsamenois. Prolegei de kata tauton kai tēn tōn ethnōn sōtērian.
"To the end; an ode of a psalm; of resurrection." Neither does the Hebrew have this addition, nor the other translators, nor the Seventy in the Hexapla; this too, it seems, some people added. The divine David wrote this psalm too for the captives in Babylon, no longer begging to obtain the return but having already obtained it and having set out on the journey. At the same time it foretells the salvation of the nations too.
Ps 66:1 (65:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 66, title: written for the captives returning from Babylon, the psalm also foretells the salvation of the nations.
Notes on the original text
- Digital text corrected (stray characters (OCR)): κατὰ ταὐτὸν 6º καὶ → κατὰ ταὐτὸν καὶ.
Cite (SBL): Theodoret, Interp. Ps. 65.1 (PG 80 80:1361; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-1
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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.
65.2PG 80 80:1361
« ᾿Αλαλάξατε τῷ Θεῷ, πᾶσα ἡ γῆ· ψάλατε δὲ τὰ τῷ ὀνόματι αὐτοῦ· δότε δόξαν ἐν τῇ αἰνέσει αὐτοῦ. » "Απαντες τὰ ἡμῖν, φησὶν, ἄνθρωποι τῆς ὑμνῳδίας κοινωνήσατε, καὶ τῷ Θεῷ τὸ προσῆκον μεθ᾽ ἡμῶν ἀναπέμψατε σέβας · εἰκότως δὲ εἰς τὴν τοιαύτην κοινωνίαν καλοῦσιν ἅπασαν τῶν ἀνθρώπων τὴν φύσιν. Ἐν αὐτοῖς γὰρ τὰ τῆς ἁπάντων προδιεγράφετο σωτηρίας. Καθάπερ γὰρ αὐτοὶ τῆς τῶν Βαβυλωνίων ἀπηλλάγησαν δουλείας · οὕτως ἅπαντες ἄνθρωποι [ " μετὰ τὴν ἐνανθρώπησιν τοῦ Θεοῦ καὶ Σωτῆρος] τῆς πικρᾶς τοῦ διαβόλου τυραννίδος ἠλευθερώθησαν. Εἶτα διδάσκουσι τῆς ὑμνῳδίας τὸν τρόπον.
« ᾿Alalaxate tǭ Theǭ, pasa hē gē; psalate de ta tǭ onomati autou; dote doxan en tę̄ ainesei autou. » "Apantes ta hēmin, phēsin, anthrōpoi tēs hymnǭdias koinōnēsate, kai tǭ Theǭ to prosēkon meth᾽ hēmōn anapempsate sebas ; eikotōs de eis tēn toiautēn koinōnian kalousin hapasan tōn anthrōpōn tēn physin. En autois gar ta tēs hapantōn prodiegrapheto sōtērias. Kathaper gar autoi tēs tōn Babylōniōn apēllagēsan douleias ; houtōs hapantes anthrōpoi [ " meta tēn enanthrōpēsin tou Theou kai Sōtēros] tēs pikras tou diabolou tyrannidos ēleutherōthēsan. Eita didaskousi tēs hymnǭdias ton tropon.
"Shout to God, all the earth; sing to his name; give glory in his praise." "All people," he says, "share our hymnody and send up with us the reverence due to God." They rightly call the whole nature of mankind to such fellowship; for in them the salvation of all was sketched in advance. For just as they were freed from slavery to the Babylonians, so all people [after the incarnation of our God and Savior] were freed from the bitter tyranny of the devil. Then they teach the manner of the hymnody.
Ps 66:1 (65:1 LXX) (quotation, high confidence) · Ps 66:2 (65:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 66:1-2: the returning captives call all people to praise, since their release prefigures all humanity's release from the devil.
- The bracketed words are bracketed in Migne, probably an addition from the catena.
Notes on the original text
- Digital text corrected (OCR slip; stray letters (OCR)): ἐν τα αἰνέσει → ἐν τῇ αἰνέσει; τῷ Θεῷ το τὸ → τῷ Θεῷ τὸ.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 65.2 (PG 80 80:1361; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-65-2) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
65.3PG 80 80:1361
« Εἴπατε τῷ Θεῷ· Ὡς φοβερὰ τὰ ἔργα σου ! ἐν τῷ πλήθει τῆς δυνάμεως σου ψεύσονταί σε οἱ ἐχθροί σου.» Θαυμάσατε, φησὶν, εἰς δύναμιν τὰ ὑπὸ τοῦ θείων λογίων ἁψώμεθα, μετὰ Θεοῦ γεγενημένα θαύματα. Τοσαῦτα γάρ εἰσι καὶ τοιαῦτα, ὡς τὴν ὑπερβολὴν δι τῶν γινομένων. ἀπιστεῖσθαι παρὰ τῶν δυσσεβῶν. Ἔχει δὲ δὲ καὶ ἑτέραν διάνοιαν ὑπὸ τῆς ἀληθείας μαρτυρουμένην, τὸ «Ἐν τῷ πλήθει τῆς δυνάμεώς σου, ψεύσονταί σε οἱ ἐχθροί σου.» Ὅτι ἂν, φησὶ, τῷ φωτὶ τῆς θεογνωσίας καταυγάσας τὴν οἰκουμένην, εἰς εὐσέβειαν μεταβάλῃς τοὺς πλείστους, τηνικαῦτα καὶ οἱ τῷ τῆς ἀπιστίας κατεχόμενοι σκότῳ ὑποκριθήσονται τὴν εὐσέβειαν, ἀρνούμενοι τὴν ἀσέβειαν. Καὶ τοῦτο διηνεκῶς ὁρῶμεν γινόμενον. Πολλοὶ γὰρ τῇ Ἑλληνικῇ πλάνῃ δουλεύοντες, ὁμολογῆσαι τοῦτο προφανῶς οὐ τολμῶσι. Καὶ Ἰουδαῖοι δὲ στενοχωρούμενοι, τοῦ σταυροῦ τὴν νίκην ὑμνοῦσι, καὶ πανταχόθεν τῆς προφητείας ἡ ἀλήθεια δείκνυται.
« Eipate tǭ Theǭ; Hōs phobera ta erga sou ! en tǭ plēthei tēs dynameōs sou pseusontai se hoi echthroi sou.» Thaumasate, phēsin, eis dynamin ta hypo tou theiōn logiōn hapsōmetha, meta Theou gegenēmena thaumata. Tosauta gar eisi kai toiauta, hōs tēn hyperbolēn di tōn ginomenōn. apisteisthai para tōn dyssebōn. Echei de de kai heteran dianoian hypo tēs alētheias martyroumenēn, to «En tǭ plēthei tēs dynameōs sou, pseusontai se hoi echthroi sou.» Hoti an, phēsi, tǭ phōti tēs theognōsias kataugasas tēn oikoumenēn, eis eusebeian metabalę̄s tous pleistous, tēnikauta kai hoi tǭ tēs apistias katechomenoi skotǭ hypokrithēsontai tēn eusebeian, arnoumenoi tēn asebeian. Kai touto diēnekōs horōmen ginomenon. Polloi gar tę̄ Hellēnikę̄ planę̄ douleuontes, homologēsai touto prophanōs ou tolmōsi. Kai Ioudaioi de stenochōroumenoi, tou staurou tēn nikēn hymnousi, kai pantachothen tēs prophēteias hē alētheia deiknytai.
"Say to God, 'How fearful are your works! In the greatness of your power your enemies will lie to you.'" "Marvel as far as you can," he says, "at the wonders done by God. For they are so many and so great that, by the excess of what happens, they are disbelieved by the impious." But the words "In the greatness of your power your enemies will lie to you" have another sense too, attested by the truth: "When you light up the world with the light of the knowledge of God and turn most people to piety, then even those held in the darkness of unbelief will feign piety, denying their impiety." And we see this happening constantly. For many who are slaves to the Greek error do not dare to confess it openly. And the Jews too, hard pressed, hymn the victory of the cross, and the truth of the prophecy is shown on every side.
Ps 66:3 (65:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 66:3: God's works are so great that the impious disbelieve them, and when the world turns to piety even unbelievers will feign faith.
- The sentence about marveling is garbled in the OCR (words such as "divine oracles, let us take hold" seem to have intruded); translated by sense.
- Theodoret's remark about pagans and Jews reflects the situation of his own day; it is translated as written.
Notes on the original text
- Digital text corrected (stray digits (OCR)): φησὶν, 78εἰς → φησὶν, εἰς.
Cite (SBL): Theodoret, Interp. Ps. 65.3 (PG 80 80:1361; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-3
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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.
65.4PG 80 80:1363
« Πᾶσα ἡ γῆ προσκυνησάτωσάν σοι. καὶ ψαλάτωσαν. Ψαλάτωσαν δὲ οἱ τῷ ὀνόματί σου, Ὕψιστε.» Τοῦτο σαφέστερον ὁ Σύμμαχος εἴρηκε· Πάντες οἱ ἐπὶ γῆς προσκυνήσουσί σε μελῳδοῦντες, ᾄσουσι τὸ ὄνομά σου. Πρόῤῥησις δὲ ταῦτα τοῦ παρόντος καιροῦ, καθ' ὃν ἐν ἅπασι τοῖς ἔθνεσιν ὁ τῶν ὅλων ὑμνεῖται Θεός· καὶ ὁ Δεσπότης Χριστὸς ὕψιστος παρὰ πάντων καλεῖται.
« Pasa hē gē proskynēsatōsan soi. kai psalatōsan. Psalatōsan de hoi tǭ onomati sou, Hypsiste.» Touto saphesteron ho Symmachos eirēke; Pantes hoi epi gēs proskynēsousi se melǭdountes, ąsousi to onoma sou. Prorrhēsis de tauta tou parontos kairou, kath' hon en hapasi tois ethnesin ho tōn holōn hymneitai Theos; kai ho Despotēs Christos hypsistos para pantōn kaleitai.
"Let all the earth worship you and sing to you; let them sing to your name, Most High." Symmachus said this more clearly: "All on the earth will worship you, singing; they will sing your name." These things are a prediction of the present time, in which the God of all is hymned among all the nations, and Christ the Lord is called Most High by all.
Ps 66:4 (65:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 66:4: the whole earth's worship foretells the present age, when Christ is called Most High by all nations.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 65.4 (PG 80 80:1363; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-4
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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.
65.5PG 80 80:1363
« Δεῦτε, καὶ ἴδετε τὰ ἔργα τοῦ Θεοῦ· ὡς φοβερὸς ἐν βουλαῖς, ὑπὲρ τοὺς υἱοὺς τῶν ἀνθρώπων. · Ἐπιστήσατε, φησὶ, τὸν νοῦν, καὶ κατανοήσατε τῶν ὑπὸ τοῦ Θεοῦ γινομένων ἕκαστον, καὶ τὴν ἄῤῥητον αὐτοῦ σοφίαν θαυμάσατε, δι' ἧς τὸ τῶν ἀνθρώπων γένος ποδηγεῖται πρὸς εὐσέβειαν. Οὕτω γὰρ καὶ ὁ Θεοδοτίων νενόηκε. « Φοβερὸς ἐν βουλαῖς ὑπὲρ τοὺς υἱοὺς τῶν ἀνθρώπων· ὁ δὲ Σύμμαχος, Φοβερά μηχανήματα ὑπὲρ υἱῶν ἀνθρώπων. Φοβεραῖς γὰρ, φησὶ ', καὶ θαυμασταῖς μηχαναῖς, ὑπὲρ τῆς τῶν ἀνθρώπων κέχρηται σωτηρίας. Εἶτα διηγεῖται τὰ πάλαι γινόμενα.
« Deute, kai idete ta erga tou Theou; hōs phoberos en boulais, hyper tous huious tōn anthrōpōn. ; Epistēsate, phēsi, ton noun, kai katanoēsate tōn hypo tou Theou ginomenōn hekaston, kai tēn arrhēton autou sophian thaumasate, di' hēs to tōn anthrōpōn genos podēgeitai pros eusebeian. Houtō gar kai ho Theodotiōn nenoēke. « Phoberos en boulais hyper tous huious tōn anthrōpōn; ho de Symmachos, Phobera mēchanēmata hyper huiōn anthrōpōn. Phoberais gar, phēsi ', kai thaumastais mēchanais, hyper tēs tōn anthrōpōn kechrētai sōtērias. Eita diēgeitai ta palai ginomena.
"Come and see the works of God, how fearful he is in his counsels, beyond the sons of men." "Turn your mind," he says, "and consider each of the things God does, and marvel at his inexpressible wisdom, by which the human race is guided to piety." Theodotion understood it so: "Fearful in counsels beyond the sons of men"; but Symmachus has: "Fearful contrivances on behalf of the sons of men." "For he has used fearful and wonderful contrivances for the salvation of men." Then he recounts what happened long ago.
Ps 66:5 (65:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 66:5: God's fearful works and counsels guide mankind toward salvation.
Notes on the original text
- Digital text corrected (stray mark (OCR)): Θεοδοτίων ( νενόηκε → Θεοδοτίων νενόηκε.
Cite (SBL): Theodoret, Interp. Ps. 65.5 (PG 80 80:1363; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-5
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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.
65.6PG 80 80:1363
« Ὁ μεταστρέφων τὴν θάλασσαν εἰς ξηράν· ἐν ποταμῷ διελεύσονται ποδί. » Ὁ χρόνος ἐνταῦθα ἐνήλλακται· τὰ γὰρ παρεληλυθότα ὡς ἐσόμενα εἶπεν. Οἱ δὲ ἄλλοι τὸν χρόνον ἐφύλαξαν . Καί φησιν ὁ Σύμμαχος οὕτως , Μετέβαλε θάλασσαν εἰς ξηρὰν, ποταμὸν διέβησαν ποδί. Οὗτος γάρ ἐστι, φησὶν, ὁ Θεὸς, ὁ καὶ ἡμῖν τὴν σωτηρίαν δωρούμενος. ὁ πάλαι καὶ θάλασσαν καὶ ποταμὸν διαστήσας, καὶ τοὺς ἡμετέρους προγόνους ἀκινδύνως διαβῆναι κελεύσας. [Καὶ τοῖς ἔθνεσι χαρισάμενος τὴν πάροδον· ἣν ποιούμενοι διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας ἀναπλάττονται· Ὥσπερ γὰρ ἐκεῖ διὰ τῆς χειρὸς τοῦ μεγάλου Μωϋσέως διέσχισεν ἔνθα καὶ ἔνθα τὴν Ἐρυθρὰν, οὕτω καὶ ἐνταῦθα διὰ τῆς χειρὸς τοῦ ἱερέως τὸν μὲν πιστεύοντα Χριστῷ λαὸν ἀνακαινίζει, τὸν δὲ νοητὸν Φαραὼ μετὰ τῶν ἁρμάτων, τουτἐστι τὸν διάβολον μετὰ τῶν ἐπιθυμιῶν, βυθίζει. Ἴστε οἱ μεμυημένοι τί λέγω.] « Ἐκεῖ εὐφρανθησόμεθα ἐπ᾿ αὐτῷ. » Τουτέστι παρὰ τὸν Ἰορδάνην · [Ὡς καὶ οἱ ἐξ ἐθνῶν παρὰ τὴν θείαν κολυμβήθραν· καὶ γὰρ τότε ὁ Ἰορδάνης διέστη τῷ λαῷ, καὶ νῦν ὁ Ἰορδάνης ὑποδεξάμενος τὸν τοῦ παντὸς Ποιητήν τε καὶ Δημιουργὸν τὴν τῶν ἀνθρώπων σωτηρίαν περιποιεῖται· τὸ γὰρ ὑπὲρ ἡμῶν ὑπεισελθὸν λουτρὸν, ὁ Θεὸς καὶ Σωτὴρ ἡμῶν ἅπαντας ἡμᾶς ἀνεγέννησε δι᾽ ὕδατος καὶ Πνεύματος.] Τούτου γὰρ μνημονεύσαντες, καὶ διδάξαντες ὅπως αὐτὸν παρῆλθον οἱ πρόγονοι, ἐπἡγαγον · · Ἐκεῖ εὐφρανθησόμεθα ἐπ' αὐτῷ. »
« Ho metastrephōn tēn thalassan eis xēran; en potamǭ dieleusontai podi. » Ho chronos entautha enēllaktai; ta gar parelēlythota hōs esomena eipen. Hoi de alloi ton chronon ephylaxan . Kai phēsin ho Symmachos houtōs , Metebale thalassan eis xēran, potamon diebēsan podi. Houtos gar esti, phēsin, ho Theos, ho kai hēmin tēn sōtērian dōroumenos. ho palai kai thalassan kai potamon diastēsas, kai tous hēmeterous progonous akindynōs diabēnai keleusas. [Kai tois ethnesi charisamenos tēn parodon; hēn poioumenoi dia tēs tou loutrou palingenesias anaplattontai; Hōsper gar ekei dia tēs cheiros tou megalou Mōÿseōs dieschisen entha kai entha tēn Erythran, houtō kai entautha dia tēs cheiros tou hiereōs ton men pisteuonta Christǭ laon anakainizei, ton de noēton Pharaō meta tōn harmatōn, toutesti ton diabolon meta tōn epithymiōn, bythizei. Iste hoi memyēmenoi ti legō.] « Ekei euphranthēsometha ep᾿ autǭ. » Toutesti para ton Iordanēn ; [Hōs kai hoi ex ethnōn para tēn theian kolymbēthran; kai gar tote ho Iordanēs diestē tǭ laǭ, kai nyn ho Iordanēs hypodexamenos ton tou pantos Poiētēn te kai Dēmiourgon tēn tōn anthrōpōn sōtērian peripoieitai; to gar hyper hēmōn hypeiselthon loutron, ho Theos kai Sōtēr hēmōn hapantas hēmas anegennēse di᾽ hydatos kai Pneumatos.] Toutou gar mnēmoneusantes, kai didaxantes hopōs auton parēlthon hoi progonoi, epēgagon ; ; Ekei euphranthēsometha ep' autǭ. »
"He turns the sea into dry land; they will pass through the river on foot." Here the tense is changed, for he spoke of past events as future. The others kept the tense; Symmachus says: "He changed the sea into dry land; they crossed the river on foot." "For this is the God," he says, "who gives us salvation, who long ago parted both sea and river and bade our forefathers cross without danger." [He has granted the nations a passage too: making it through the washing of rebirth, they are formed anew. For as there, by the hand of the great Moses, he split the Red Sea this way and that, so here too, by the hand of the priest, he renews the people that believes in Christ and drowns the spiritual Pharaoh with his chariots, that is, the devil with his desires. You who are initiated know what I mean.] "There we shall rejoice in him," that is, at the Jordan; [as those from the nations do at the divine font. For then the Jordan parted for the people, and now the Jordan, receiving the Maker and Creator of all, secures the salvation of mankind; for by the washing he entered for our sake, our God and Savior has regenerated us all through water and the Spirit.] For having remembered this and taught how their forefathers crossed it, they added, "There we shall rejoice in him."
Ps 66:6 (65:6 LXX) (quotation, high confidence) · Exod 14:21 (allusion, high confidence) · Exod 14:28 (allusion, high confidence) · Josh 3:16 (allusion, high confidence) · Titus 3:5 (allusion, high confidence) · Matt 3:13 (allusion, medium confidence) · John 3:5 (allusion, high confidence)
Notes and citation
Summary: Psalm 66:6: God parted the sea and the Jordan for Israel; additions apply the crossings to baptism, where the believer is renewed and the devil drowned.
- The bracketed passages are bracketed in Migne, probably additions from the catena; an extra opening bracket before "For this is the God" has been removed as an OCR error.
Notes on the original text
- Digital text corrected (stray bracket (OCR); stray letter (OCR); stray mark (OCR)): Οἱ ὁ δὲ ἄλλοι → Οἱ δὲ ἄλλοι; [Οὗτος γάρ ἐστι → Οὗτος γάρ ἐστι; [' Καὶ τοῖς ἔθνεσι → [Καὶ τοῖς ἔθνεσι; [º Ὡς καὶ → [Ὡς καὶ.
Topics: Baptism
Cite (SBL): Theodoret, Interp. Ps. 65.6 (PG 80 80:1363; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-6
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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.
65.7PG 80 80:1365
« Τῷ δεσπόζοντι ἐν τῇ δυναστείᾳ αὐτοῦ τοῦ αἰῶνος. » ᾿Ανώλεθρον ἔχει, φησὶ, τὸ κράτος, καὶ τὴν βασιλείαν ἀπέραντον. « Οἱ ὀφθαλμοὶ αὐτοῦ ἐπὶ τὰ ἔθνη ἐπιβλέπουσιν. » Οὐ μόνον δὲ ἡμῶν κήδεται· ἀλλὰ καὶ πάσης προμηθεῖται τῆς οἰκουμένης, καὶ πᾶσι μικρὸν ὕστερον παρέξει τὴν οἰκείαν ἐπίγνωσιν. Οὕτω τοῦτο σαφῶς ὁ Προφήτης θεσπίσας, εἶτα τοῖς πνευματικοῖς ὀφθαλμοῖς τοὺς ἀντιλέγοντας τῷ κηρύγματι θεασάμενος, ἐναργῶς κομιδῆ καὶ τὴν ἐκείνων ἀπιστίαν τε καὶ ἀλαζονείαν προλέγει. «Οἱ παραπικραίνοντες μὴ ὑψούσθωσαν ἐν ἑαυτοῖς. Τούτους ὁ μὲν Θεοδοτίων ἐκκλίνοντας κέκληγεν ἀφισταμένους δὲ ὁ ᾿Ακύλας. Σαφέστερον δὲ ὁ Σύμμαχος εἴρηκεν· Οἱ ἀπειθεῖς μὴ ὑψούσθωσαν ἐν ἑαυτοῖς. Ὁρῶμεν δὲ καὶ τῆςδε τῆς προφητείας τὸ τέλος. Αὐτοὶ γὰρ οἱ τρεῖς ἢ τέτταρες, οἱ τῇ ἀσεβείᾳ προσμείναντες Ἕλληνες, μέγα παρ' ἑαυτοῖς φρονοῦσιν, ὡς μὴ συναπαχθέντες τῷ πλήθει. Τούτοις ὁ προφητικὸς παρακελεύεται λόγος • Οἱ παραπικραίνοντές μὴ ὑψούσθωσαν ἐν ἑαυτοῖς. • Παραπικραίνουσι γὰρ καθ' ἑαυτῶν τὸν δίκαιον κριτὴν, καὶ τὴν δικαίαν κόλασιν ἐπισπῶνται. [ Εἶτα τούτοις τὴν ἐπικειμένην τιμωρίαν δήλην ποιήσας ὁ προφητικὸς νοῦς ἐφ᾿ ἕτερον μετατίθησι τὸν λόγον, πρόσωπον.]
« Tǭ despozonti en tę̄ dynasteią autou tou aiōnos. » ᾿Anōlethron echei, phēsi, to kratos, kai tēn basileian aperanton. « Hoi ophthalmoi autou epi ta ethnē epiblepousin. » Ou monon de hēmōn kēdetai; alla kai pasēs promētheitai tēs oikoumenēs, kai pasi mikron hysteron parexei tēn oikeian epignōsin. Houtō touto saphōs ho Prophētēs thespisas, eita tois pneumatikois ophthalmois tous antilegontas tǭ kērygmati theasamenos, enargōs komidē kai tēn ekeinōn apistian te kai alazoneian prolegei. «Hoi parapikrainontes mē hypsousthōsan en heautois. Toutous ho men Theodotiōn ekklinontas keklēgen aphistamenous de ho ᾿Akylas. Saphesteron de ho Symmachos eirēken; Hoi apeitheis mē hypsousthōsan en heautois. Horōmen de kai tēsde tēs prophēteias to telos. Autoi gar hoi treis ē tettares, hoi tę̄ asebeią prosmeinantes Hellēnes, mega par' heautois phronousin, hōs mē synapachthentes tǭ plēthei. Toutois ho prophētikos parakeleuetai logos • Hoi parapikrainontes mē hypsousthōsan en heautois. • Parapikrainousi gar kath' heautōn ton dikaion kritēn, kai tēn dikaian kolasin epispōntai. [ Eita toutois tēn epikeimenēn timōrian dēlēn poiēsas ho prophētikos nous eph᾿ heteron metatithēsi ton logon, prosōpon.]
"To him who rules in his might forever." "He has power that cannot be destroyed," he says, "and a kingdom without end." "His eyes look upon the nations." "He cares not only for us but takes forethought for the whole world, and a little later he will give all the knowledge of himself." Having foretold this clearly, the prophet then, seeing with spiritual eyes those who speak against the preaching, very plainly foretells their unbelief and arrogance too. "Let those who embitter not be exalted in themselves." Theodotion called them "those who turn aside," Aquila "those who depart"; Symmachus said it more clearly: "Let the disobedient not be exalted in themselves." We see the fulfillment of this prophecy too. For the three or four Greeks who have persisted in impiety think highly of themselves for not being carried away with the crowd. To them the prophetic word gives the command, "Let those who embitter not be exalted in themselves." For they embitter the just judge against themselves and draw on themselves just punishment. [Then, having made plain the punishment awaiting them, the prophetic mind shifts the speech to another person.]
Ps 66:7 (65:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 66:7: God rules forever and watches the nations; the few pagans who refuse the gospel should not pride themselves, for they provoke the just judge.
- The final sentence is bracketed in Migne, probably an addition from the catena.
Notes on the original text
- Digital text corrected (OCR letter slip; split word (OCR)): οἰκου – μένης → οἰκουμένης; ὁ Σίμμαχος → ὁ Σύμμαχος.
Cite (SBL): Theodoret, Interp. Ps. 65.7 (PG 80 80:1365; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-65-7) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
65.8PG 80 80:1367
« Εὐλογεῖτε, ἔθνη, τὸν Θεὸν ἡμῶν, καὶ ἀκουτίσατε τὴν φωνὴν τῆς αἰνέσεως αὐτοῦ. » Τὸ ἀκουτίσατε ἀκουτιστὴν ποιήσατε ὁ Σύμμαχος εἴρηκε. Μένουσι δὲ τὰ ἔθνη παρακαλοῦντες ἀποστῆναι μὲν τῶν πατρῴων ἐθνῶν, τὸν δὲ αὐτῶν › ὑμνῆσαι Θεὸν, καὶ τὴν τούτου δύναμιν τοὺς ἀγνοοῦντας διδάξαι. Τοῦτο γὰρ εἶπεν, « Ακουτίσατε, ὁ ἀντὶ τοῦ, Καὶ τοὺς ἄλλους διδάξατε.
« Eulogeite, ethnē, ton Theon hēmōn, kai akoutisate tēn phōnēn tēs aineseōs autou. » To akoutisate akoutistēn poiēsate ho Symmachos eirēke. Menousi de ta ethnē parakalountes apostēnai men tōn patrǭōn ethnōn, ton de autōn › hymnēsai Theon, kai tēn toutou dynamin tous agnoountas didaxai. Touto gar eipen, « Akoutisate, ho anti tou, Kai tous allous didaxate.
"Bless our God, you nations, and make the voice of his praise heard." For "make heard" Symmachus said "make to be heard." They continue urging the nations to depart from their ancestral ways, to hymn their God, and to teach his power to those who do not know it. For this is what he meant by "make heard," instead of "teach the others too."
Ps 66:8 (65:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 66:8: the nations are called to bless God and make his praise known to others.
- "Ancestral ways" renders πατρῴων ἐθνῶν, probably a misprint for πατρῴων ἐθῶν ("ancestral customs").
Cite (SBL): Theodoret, Interp. Ps. 65.8 (PG 80 80:1367; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-8
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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.
65.9PG 80 80:1367
« Τοῦ θεμένου τὴν ψυχήν μου εἰς ζωήν· καὶ μὴ δόντος εἰς σάλον τοὺς πόδας μου. • Παραδοὺς γὰρ δυσσεβέσιν ἀνθρώποις, οὐκ εἴασέ με παρατραπῆναι καὶ καταλιπεῖν τὴν εὐθεῖαν ὁδόν· ἐπισημήνασθαι δὲ προσήκει, ὡς ταῦτα ἅπαντα τῶν εὐσεβεστέρων χορὸς διεξέρχεται. Συναπέστειλε γὰρ αὐτοῖς ὁ Θεὸς καὶ τοὺς εὐσεβείᾳ λαμπρυνομένους, οἷόν τινας παιδονόμους καὶ παιδοτρίβας, ἀλείφοντας καὶ φωτίζοντας, καὶ ποδηγοῦντας ἅπαντας εἰς εὐσέβειαν. Τοιοῦτος ἦν ὁ Δανιήλ, τοιοῦτος ὁ Ἰεζεκιήλ, ᾿Ανανίας, ᾿Αζαρίας, καὶ Μισαήλ. Τούτοις δὲ καὶ τοῖς τοιούτοις ἥρμοττε τὰ προκείμενα λέγειν · ἐκ προσώπου γὰρ αὐτῶν ἡ τοῦ Πνεύματος αὐτὰ συνέγραψε χάρις.
« Tou themenou tēn psychēn mou eis zōēn; kai mē dontos eis salon tous podas mou. • Paradous gar dyssebesin anthrōpois, ouk eiase me paratrapēnai kai katalipein tēn eutheian hodon; episēmēnasthai de prosēkei, hōs tauta hapanta tōn eusebesterōn choros diexerchetai. Synapesteile gar autois ho Theos kai tous eusebeią lamprynomenous, hoion tinas paidonomous kai paidotribas, aleiphontas kai phōtizontas, kai podēgountas hapantas eis eusebeian. Toioutos ēn ho Daniēl, toioutos ho Iezekiēl, ᾿Ananias, ᾿Azarias, kai Misaēl. Toutois de kai tois toioutois hērmotte ta prokeimena legein ; ek prosōpou gar autōn hē tou Pneumatos auta synegrapse charis.
"Who set my soul in life and did not give my feet to slipping." "For though he handed me over to impious people, he did not let me turn aside and abandon the straight road." One should note that the chorus of the more pious recounts all these things. For God sent with them also men shining with piety, as tutors and trainers, anointing and enlightening and guiding all to piety. Such was Daniel, such was Ezekiel, Hananiah, Azariah, and Mishael. It suited them and such as them to speak the present words; for the grace of the Spirit wrote them in their person.
Ps 66:9 (65:9 LXX) (quotation, high confidence) · Dan 1:6 (allusion, medium confidence)
Notes and citation
Summary: Psalm 66:9: the pious among the captives, like Daniel, Ezekiel, and the three youths, speak of God keeping them steadfast.
Cite (SBL): Theodoret, Interp. Ps. 65.9 (PG 80 80:1367; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-9
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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.
65.10PG 80 80:1367
« Ὅτι ἐδοκίμασας ἡμᾶς ὁ Θεός· ἐπύρωσις ἡμᾶς ὡς πυροῦται τὸ ἀργύριον. › Ταῦτα γὰρ, φησὶ, παθεῖν ἡμᾶς συνεχώρησας· δεῖξαι πᾶσι τὸ τῆς εὐσεβείας ἡμῶν ἀκίβδηλον βουλόμενος. [Τάδ' αὐτὰ εἴρηται καὶ ἐκ προσώπου τῶν ἀθλοφόρων, τῶν κατὰ καιρὸν ὑπὲρ Χριστοῦ πεπονθότων ἢ καὶ πασχόντων.]
« Hoti edokimasas hēmas ho Theos; epyrōsis hēmas hōs pyroutai to argyrion. › Tauta gar, phēsi, pathein hēmas synechōrēsas; deixai pasi to tēs eusebeias hēmōn akibdēlon boulomenos. [Tad' auta eirētai kai ek prosōpou tōn athlophorōn, tōn kata kairon hyper Christou peponthotōn ē kai paschontōn.]
"For you tested us, O God; you refined us as silver is refined." "You allowed us to suffer these things," he says, "wishing to show all the genuineness of our piety." [These same words are also spoken in the person of the prize-bearing martyrs, who at various times have suffered or are suffering for Christ.]
Ps 66:10 (65:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 66:10: God let the faithful be tested like silver to show their piety; an addition applies it to the martyrs.
- The final sentence is bracketed in Migne (opening bracket supplied), probably an addition from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR): ἀκίβδηλον βουλόμενος. Τάδ' αὐτὰ → ἀκίβδηλον βουλόμενος. [Τάδ' αὐτὰ.
Topics: Martyrdom
Cite (SBL): Theodoret, Interp. Ps. 65.10 (PG 80 80:1367; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-10
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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.
65.11PG 80 80:1367
« Εἰσήγαγες ἡμᾶς εἰς τὴν παγίδα, ἔθου θλίψεις ἐπὶ τὸν νῶτον ἡμῶν. Ἐπεβίβασα, ἀνθρώπους ἐπὶ τὰς κεφαλὰς ἡμῶν· διήλθομεν διὰ πυρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν. » Τοιαύτη ἦν ἡ κάμινος, ἐν ᾗ πνεῦμα διασυρίζον ἐψυχαγώγει τοὺς ἀθλητάς. Παγὶς, ὁ τῶν λεόντων λάκκος, καὶ παγὶς ἀφύλακτος · ἀλλ᾽ ἡμως διὰ τῆς θείας χάριτος ταύτην ὁ Προφήτης διέρυγεν. Εἰκὸς δὴ ἦν, αὐτοὺς καὶ τύπτεσθαι καὶ αἰκίζεσθαι, ὡς αἰχμαλώτους καὶ δούλους, παρὰ τῶν ἀνδραποδισάντων. Διὸ καὶ τοῦτο εἰρήκασιν, « Ἔθου θλίψιν ἐπὶ τὸν νῶτον ἡμῶν· ἐπεβίβασας ἀνθρώπους, ἐπὶ τὰς κεφαλὰς ἡμῶν. » Δοῦλοι ἀντ᾿ ἐλευθέρων κατέστημεν. ᾿Αλλ' ὅμως τούτων ἁπάντων ἀπαλλαγέντες, καὶ τῆς ἐπανόδου τετυχηκότες, τὰς νενομοθετημένας σοι θυσίας προσοίσομεν. Καὶ τοῦτο γὰρ ἐπήγαγεν.
« Eisēgages hēmas eis tēn pagida, ethou thlipseis epi ton nōton hēmōn. Epebibasa, anthrōpous epi tas kephalas hēmōn; diēlthomen dia pyros kai hydatos, kai exēgages hēmas eis anapsychēn. » Toiautē ēn hē kaminos, en hę̄ pneuma diasyrizon epsychagōgei tous athlētas. Pagis, ho tōn leontōn lakkos, kai pagis aphylaktos ; all᾽ hēmōs dia tēs theias charitos tautēn ho Prophētēs dierygen. Eikos dē ēn, autous kai typtesthai kai aikizesthai, hōs aichmalōtous kai doulous, para tōn andrapodisantōn. Dio kai touto eirēkasin, « Ethou thlipsin epi ton nōton hēmōn; epebibasas anthrōpous, epi tas kephalas hēmōn. » Douloi ant᾿ eleutherōn katestēmen. ᾿All' homōs toutōn hapantōn apallagentes, kai tēs epanodou tetychēkotes, tas nenomothetēmenas soi thysias prosoisomen. Kai touto gar epēgagen.
"You brought us into the snare; you laid afflictions on our back. You mounted men upon our heads; we went through fire and water, and you brought us out into refreshment." Such was the furnace, in which a whistling breeze refreshed the athletes. A snare was the lions' den, and an unguarded snare; yet by divine grace the prophet escaped it. It was likely too that they were beaten and maltreated as captives and slaves by those who had enslaved them. So they also said this: "You laid affliction on our back; you mounted men upon our heads." "We became slaves instead of free men. Yet, freed from all these things and having obtained the return, we shall offer you the sacrifices prescribed by law." For this is what he added.
Ps 66:11 (65:11 LXX) (quotation, high confidence) · Ps 66:12 (65:12 LXX) (quotation, high confidence) · Dan 3:25 (allusion, high confidence) · Dan 6:22 (allusion, high confidence)
Notes and citation
Summary: Psalm 66:11-12: the snare, fire, and water recall the furnace and the lions' den, from which God delivered his faithful.
- The furnace of the three youths and Daniel's lions' den (Dan 3, Dan 6). The "whistling breeze" echoes the Septuagint addition to Dan 3 (Prayer of Azariah 27).
Notes on the original text
- Digital text corrected (OCR letter slip; OCR slips; split word (OCR)): εἰς τὴν παγδα → εἰς τὴν παγίδα; πνεῦμα διαωρίζον → πνεῦμα διασυρίζον; ὁ τῶν ἑόντων λάκκος → ὁ τῶν λεόντων λάκκος; αἰκζεσθαι, ὡς αίχ μαλώτους → αἰκίζεσθαι, ὡς αἰχμαλώτους; κατέστη μεν → κατέστημεν.
Extrabiblical texts: Pr Azar 27 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)
Cite (SBL): Theodoret, Interp. Ps. 65.11 (PG 80 80:1367; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-11
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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.
65.13PG 80 80:1369
Εἰσελεύσομαι εἰς τὸν οἶκόν σου ἐν ὁλοκαυτώμασιν· ἀποδώσω σοι τὰς εὐχάς μου. "Ας διέστειλε τὰ χείλη μου, καὶ ἐλάλησε τὸ στόμα μου ἐν τῇ θλίψει μου. » Ὅσα, φησὶν, ὑπεσχόμην ὀδυνώμενος καὶ προσευχόμενος, εὐγνωμόνως ἐκτίσω.
Eiseleusomai eis ton oikon sou en holokautōmasin; apodōsō soi tas euchas mou. "As diesteile ta cheilē mou, kai elalēse to stoma mou en tę̄ thlipsei mou. » Hosa, phēsin, hypeschomēn odynōmenos kai proseuchomenos, eugnōmonōs ektisō.
"I will go into your house with whole burnt offerings; I will pay you my vows, which my lips uttered and my mouth spoke in my affliction." "Whatever I promised in pain and in prayer," he says, "I will gratefully pay."
Ps 66:13 (65:13 LXX) (quotation, high confidence) · Ps 66:14 (65:14 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 66:13-14: the returned captive will pay in the temple the vows made in distress.
Cite (SBL): Theodoret, Interp. Ps. 65.13 (PG 80 80:1369; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-13
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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.
65.15PG 80 80:1369
« Ολοκαυτώματα μεμυαλωμένα ἀνοίσω σοι μετὰ θυμιάματος, καὶ κριῶν, ἀνοίσω σοι βόας μετὰ χιμάρων. » Ὁπόσα σοι χρή προσφέρειν , ἱερεύσω προθύμως. Μεμυαλωμένα κέκληκε τὰ εὐτραφῆ καὶ πίονα. Οὕτω γὰρ καὶ ὁ νόμος προσφέρειν ἐκέλευσεν ἄμωμά τε καὶ ἄρτια· ἐπαρᾶται δὲ καὶ ὁ προφήτης Μαλαχίας τοῖς τοιαῦτα μὲν ἔχουσιν, ἀνάπηρα δὲ προσφέρουσιν. Αὕτη καὶ τῷ Κάῖν ἐγένετο τῶν κακῶν ἐκείνων ἀρχή· διδασκόμεθα δὲ καὶ ἡμεῖς τοῖς τιμιωτέροις ὧν ἔχομεν τὸ Θεῖον γεραίρειν.
« Olokautōmata memyalōmena anoisō soi meta thymiamatos, kai kriōn, anoisō soi boas meta chimarōn. » Hoposa soi chrē prospherein , hiereusō prothymōs. Memyalōmena keklēke ta eutraphē kai piona. Houtō gar kai ho nomos prospherein ekeleusen amōma te kai artia; eparatai de kai ho prophētēs Malachias tois toiauta men echousin, anapēra de prospherousin. Hautē kai tǭ Kain egeneto tōn kakōn ekeinōn archē; didaskometha de kai hēmeis tois timiōterois hōn echomen to Theion gerairein.
"I will offer you whole burnt offerings full of marrow, with incense and rams; I will offer you oxen with goats." "Whatever I must offer you I will sacrifice eagerly." He called the well-fed and fat ones "full of marrow." For so the law too ordered offerings to be unblemished and whole; and the prophet Malachi curses those who have such animals but offer maimed ones. This was the beginning of those evils for Cain too. And we too are taught to honor the Deity with the more valuable of what we have.
Ps 66:15 (65:15 LXX) (quotation, high confidence) · Lev 22:21 (allusion, medium confidence) · Mal 1:14 (allusion, high confidence) · Gen 4:5 (allusion, medium confidence)
Notes and citation
Summary: Psalm 66:15: God should be honored with the best offerings, as the law required and Malachi insisted, unlike Cain.
Cite (SBL): Theodoret, Interp. Ps. 65.15 (PG 80 80:1369; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-15
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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.
65.16PG 80 80:1369
« Δεῦτε, ἀκούσατε, καὶ διηγήσομαι ὑμῖν, πάντες οἱ φοβούμενοι τὸν Θεὸν, ὅσα ἐποίησε τῇ ψυχῇ μου. » Οὐ μάτην, φησὶ, ταῦτα προσφέρειν ὑπισχνοῦμαι τὰ δῶρα· ἀλλὰ μεγάλων παρ' αὐτοῦ δωρεῶν ἀπολαύσας, ἃς καὶ ὑμᾶς μαθεῖν ἀξιῶ, τοὺς τὸ Θεῖον ἔχοντας σέβας. Οὕτω καὶ ἐν τῷ εἰκοστῷ καὶ πρώτῳ ἔφη ψαλμῷ · · Τὰς εὐχάς μου ἀποδώσω ἐνώπιον τῶν φοβουμένων αὐτόν. » Διὰ τούτων δὲ παιδευόμεθα τούτους κοινωνοὺς ἔχειν, καὶ τούτοις διαφερόντως διηγεῖσθαι τὰ θεῖα. «Μὴ δῶτε γὰρ, φησὶ, τὰ ἅγια τοῖς κυσί· μηδὲ ῥίψητε τοὺς μαργαρίτας ὑμῶν. ἔμπροσθεν τῶν χοίρων. » Καὶ , « Τὰ μυστήριά μου ἐμοὶ, καὶ τοῖς ἐμοῖς.
« Deute, akousate, kai diēgēsomai hymin, pantes hoi phoboumenoi ton Theon, hosa epoiēse tę̄ psychę̄ mou. » Ou matēn, phēsi, tauta prospherein hypischnoumai ta dōra; alla megalōn par' autou dōreōn apolausas, has kai hymas mathein axiō, tous to Theion echontas sebas. Houtō kai en tǭ eikostǭ kai prōtǭ ephē psalmǭ ; ; Tas euchas mou apodōsō enōpion tōn phoboumenōn auton. » Dia toutōn de paideuometha toutous koinōnous echein, kai toutois diapherontōs diēgeisthai ta theia. «Mē dōte gar, phēsi, ta hagia tois kysi; mēde rhipsēte tous margaritas hymōn. emprosthen tōn choirōn. » Kai , « Ta mystēria mou emoi, kai tois emois.
"Come, hear, and I will tell you, all who fear God, what he has done for my soul." "Not for nothing," he says, "do I promise to offer these gifts, but because I have enjoyed great gifts from him, which I want you too to learn, you who have reverence for the Deity." So too in the twenty-first psalm he said, "I will pay my vows before those who fear him." By these words we are taught to have such people as partners and to tell the divine things especially to them. "For do not give," he says, "what is holy to the dogs, nor throw your pearls before swine." And: "My mysteries are for me and for mine."
Ps 66:16 (65:16 LXX) (quotation, high confidence) · Ps 22:25 (21:26 LXX) (quotation, high confidence) · Matt 7:6 (quotation, high confidence) · Isa 24:16 (allusion, low confidence)
Notes and citation
Summary: Psalm 66:16: the psalmist tells God's benefits to those who fear God, as holy things are shared only with the faithful.
- "My mysteries are for me and for mine" is a saying widely cited by the Fathers; its source is uncertain (compare the Greek versions of Isa 24:16).
Notes on the original text
- Digital text corrected (stray mark (OCR)): ἐνώπιον τῶν & φοβουμένων → ἐνώπιον τῶν φοβουμένων.
Cite (SBL): Theodoret, Interp. Ps. 65.16 (PG 80 80:1369; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
65.17PG 80 80:1369
« Πρὸς αὐτὸν τῷ στόματί μου ἐκέκραξα, καὶ ὕψωσα δὲ ὑπὸ τὴν γλῶσσάν μου.» Ὁ δὲ Σύμμαχος οὕτως, Αὐτὸν τῷ στόματί μου ἐπεκαλεσάμην, καὶ ὑψώθη παραχρήμα ἡ γλῶσσά μου. Εὐθὺς γὰρ προσενεγκὼν τὴν δέησιν, ἐδεξάμην τὴν αἴτησιν, καὶ εὐφροσύνης πλησθεὶς, εἰς χαριστήριον ὕμνον τὴν γλῶσσαν ἐκίνησα.
« Pros auton tǭ stomati mou ekekraxa, kai hypsōsa de hypo tēn glōssan mou.» Ho de Symmachos houtōs, Auton tǭ stomati mou epekalesamēn, kai hypsōthē parachrēma hē glōssa mou. Euthys gar prosenenkōn tēn deēsin, edexamēn tēn aitēsin, kai euphrosynēs plēstheis, eis charistērion hymnon tēn glōssan ekinēsa.
"I cried to him with my mouth, and I exalted under my tongue." Symmachus has: "I called on him with my mouth, and at once my tongue was exalted." "For as soon as I offered my petition, I received my request, and, filled with gladness, I moved my tongue to a hymn of thanks."
Ps 66:17 (65:17 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 66:17: God answered at once, and the psalmist's tongue broke into thanksgiving.
Notes on the original text
- Digital text corrected (stray letter (OCR)): Ὁ δὲ δ Σύμμαχος → Ὁ δὲ Σύμμαχος.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 65.17 (PG 80 80:1369; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-17
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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.
65.18PG 80 80:1369
« ᾿Αδικίαν εἰ ἐθεώρουν ἐν καρδίᾳ μου, μὴ εἰσακουσάτω μου Κύριος. » Ὁ δὲ Σύμμαχος, οὕτως· Ἀδικίαν εἰ προεῖδον ἐν τῇ καρδίᾳ μου, μὴ Κύριος. Εἰ παρακαλῶν, φησι, τῆς δουλείας ἀπαλλαγῆναι, καὶ τῆς ἐπανόδου τυχεῖν, ἀδικίαν τινὰ δράσειν μετὰ τὴν ἐπάνοδον ἐφαντάσθην, τῆς θείας εὐμενείας μὴ τύχοιμι· ὅτι δὲ οὐ ψεύδομαι, τὰ πράγματα μαρτυρεῖ.
« ᾿Adikian ei etheōroun en kardią mou, mē eisakousatō mou Kyrios. » Ho de Symmachos, houtōs; Adikian ei proeidon en tę̄ kardią mou, mē Kyrios. Ei parakalōn, phēsi, tēs douleias apallagēnai, kai tēs epanodou tychein, adikian tina drasein meta tēn epanodon ephantasthēn, tēs theias eumeneias mē tychoimi; hoti de ou pseudomai, ta pragmata martyrei.
"If I saw injustice in my heart, let the Lord not hear me." Symmachus has: "If I foresaw injustice in my heart, let the Lord not [hear]." "If, when I begged to be freed from servitude and obtain the return, I imagined doing some injustice after the return, may I not obtain God's favor. And the facts bear witness that I do not lie."
Ps 66:18 (65:18 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 66:18: the psalmist's prayer was heard because he harbored no plan of injustice.
- The verb is missing at the end of Symmachus's rendering in the text as printed.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 65.18 (PG 80 80:1369; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
65.19PG 80 80:1371
• Διὰ τοῦτο γὰρ εἰσήκουσέ μου ὁ Θεός· προσέσχε τῇ φωνῇ τῆς δεήσεώς μου. » Καθαρεύοντα γάρ με τοιούτων λογισμῶν θεασάμενος, φιλοτίμως τῶν οἰκείων ἠξίωσε δωρεῶν · οὕτω ταῦτα διηγησάμενος τῶν εὐσεβῶν ὁ χορὸς, εἰς ὕμνον συμπεραίνει τοὺς λόγους.
• Dia touto gar eisēkouse mou ho Theos; prosesche tę̄ phōnę̄ tēs deēseōs mou. » Kathareuonta gar me toioutōn logismōn theasamenos, philotimōs tōn oikeiōn ēxiōse dōreōn ; houtō tauta diēgēsamenos tōn eusebōn ho choros, eis hymnon symperainei tous logous.
"Therefore God heard me; he attended to the voice of my petition." "For seeing me pure of such thoughts, he generously counted me worthy of his gifts." Having recounted these things, the chorus of the pious concludes its words in a hymn.
Ps 66:19 (65:19 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 66:19: God heard the psalmist because his intentions were pure.
Notes on the original text
- Digital text corrected (split word (OCR)): Καθα ρεύοντα → Καθαρεύοντα.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 65.19 (PG 80 80:1371; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
65.20PG 80 80:1371
• Εὐλογητὸς ὁ Θεὸς, ὃς οὐκ ἀπέστησε τὴν προσευχήν μου, καὶ τὸ ἔλεος αὐτοῦ ἀπ᾿ ἐμοῦ. Ὕμνοις, φησὶ, τὸν εὐεργέτην ἀμείβομαι, καὶ τὴν προσευχήν μου δεξάμενον , καὶ τὸν ἔλεον δωρησάμενον. [Αὐτὸν γὰρ ἀνυμνεῖν διηνεκῶς τοῖς εἰς αὐτὸν πιστεύουσι παρακελευόμενος οὐ παύεται.]
• Eulogētos ho Theos, hos ouk apestēse tēn proseuchēn mou, kai to eleos autou ap᾿ emou. Hymnois, phēsi, ton euergetēn ameibomai, kai tēn proseuchēn mou dexamenon , kai ton eleon dōrēsamenon. [Auton gar anymnein diēnekōs tois eis auton pisteuousi parakeleuomenos ou pauetai.]
"Blessed be God, who has not turned away my prayer, nor his mercy from me." "I repay the benefactor with hymns," he says, "who accepted my prayer and gave me mercy." [For he does not cease urging those who believe in him to hymn him constantly.]
Ps 66:20 (65:20 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 66:20: the psalmist blesses God for hearing his prayer and showing mercy.
- The final sentence is bracketed in Migne (opening bracket supplied), probably an addition from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR): Αὐτὸν γὰρ ἀνυμνεῖν → [Αὐτὸν γὰρ ἀνυμνεῖν.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Ps. 65.20 (PG 80 80:1371; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/65-20
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 66
66.1PG 80 80:1371
« Εἰς τὸ τέλος, ἐν ὕμνοις. Ψαλμὸς ᾠδῆς τῷ Δαβίδ. Οὗτος ὁ ψαλμὸς σαφῆ τὴν διάνοιαν ἔχει, καὶ πολλῶν λόγων εἰς ἑρμηνείαν οὐ δεῖται · προκηρύττει γὰρ τοῦ Θεοῦ Λόγου τὴν ἐνανθρώπησιν, καὶ τὴν σωτήριον ἐπιφάνειαν, καὶ τῶν ἐθνῶν ἁπάντων τὴν σωτηρίαν.
« Eis to telos, en hymnois. Psalmos ǭdēs tǭ Dabid. Houtos ho psalmos saphē tēn dianoian echei, kai pollōn logōn eis hermēneian ou deitai ; prokēryttei gar tou Theou Logou tēn enanthrōpēsin, kai tēn sōtērion epiphaneian, kai tōn ethnōn hapantōn tēn sōtērian.
"To the end; among hymns; a psalm of an ode, of David." This psalm has a clear sense and needs few words to interpret it; for it proclaims in advance the incarnation of God the Word, his saving appearance, and the salvation of all the nations.
Ps 67:1 (66:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 67, title: the psalm plainly foretells the incarnation of God the Word and the salvation of the nations.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 66.1 (PG 80 80:1371; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/66-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/66-1
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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.
66.2PG 80 80:1371
« Ὁ Θεὸς οἰκτειρήσαι ἡμᾶς, καὶ εὐλογήσαι ἡμᾶς · ἐπιφάναι τὸ πρόσωπον αὐτοῦ ἐφ' ἡμᾶς, καὶ ἐλεήσαι ἡμᾶς. » Θεασάμενος ὁ Προφήτης τοῖς τοῦ πνεύματος ὀφθαλμοῖς τὴν ἐσομένην πᾶσιν ἀνθρώποις σωτηρίαν διὰ τῆς θείας ἐπιφανείας, ἱκετεύει ταύτην ὅτι τάχιστα παρασχεθῆναι, ἵνα τὴν ἐκ ταύτης φυομένην εὐλογίαν τρυγήσωμεν ἅπαντες · λέγει δὲ ὅτι « Ὁ Θεὸς οἰκτειρήσαι ἡμᾶς, καὶ οὐ τοῦτο μόνον ἀλλὰ καὶ εὐλογήσαι ἡμᾶς· [τῷ ὄντι γὰρ, οὐ μόνον εὐλόγησεν, ἀλλὰ καὶ ἠλέησεν· σώσας ἡμᾶς διὰ τῆς ἐκ Παρθένου παρουσίας. Τοῦτο γὰρ λέγει, Ἐπιφάναι τὸ πρόσωπον αὐτοῦ ἐφ᾿ ἡμᾶς. Εἴδομεν γὰρ αὐτὸν πρόσωπον πρὸς πρόσωπον· ἀλλ᾽ ὅμως ἄνθρωπον γενόμενον · οὐχ ἕτερόν τινα φορέσαντα, ἀλλ᾽ αὐτὸν Θεὸν Λόγον ἀτρέπτως ἐκ Παρθένου γενόμενον εἴδομεν.] Εἶτα διὰ τῶν ἐπαγομένων ταύτην ἡμᾶς διδάσκει σαφέστερον.
« Ho Theos oikteirēsai hēmas, kai eulogēsai hēmas ; epiphanai to prosōpon autou eph' hēmas, kai eleēsai hēmas. » Theasamenos ho Prophētēs tois tou pneumatos ophthalmois tēn esomenēn pasin anthrōpois sōtērian dia tēs theias epiphaneias, hiketeuei tautēn hoti tachista paraschethēnai, hina tēn ek tautēs phyomenēn eulogian trygēsōmen hapantes ; legei de hoti « Ho Theos oikteirēsai hēmas, kai ou touto monon alla kai eulogēsai hēmas; [tǭ onti gar, ou monon eulogēsen, alla kai ēleēsen; sōsas hēmas dia tēs ek Parthenou parousias. Touto gar legei, Epiphanai to prosōpon autou eph᾿ hēmas. Eidomen gar auton prosōpon pros prosōpon; all᾽ homōs anthrōpon genomenon ; ouch heteron tina phoresanta, all᾽ auton Theon Logon atreptōs ek Parthenou genomenon eidomen.] Eita dia tōn epagomenōn tautēn hēmas didaskei saphesteron.
"May God have pity on us and bless us; may he make his face shine upon us and have mercy on us." Seeing with the eyes of the Spirit the salvation that would come to all people through the divine appearance, the prophet begs that it be granted as soon as possible, so that we may all harvest the blessing that grows from it. He says, "May God have pity on us, and not only this, but also bless us." [For in truth he not only blessed but also had mercy, saving us through his coming from the Virgin. This is what he means by "May he make his face shine upon us." For we saw him face to face, yet become man; not as one who bore some other person, but we saw God the Word himself born of the Virgin without change.] Then by what follows he teaches us this more clearly.
Ps 67:1 (66:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 67:1: the prophet prays for the saving appearance of God, which an addition identifies with God the Word born of the Virgin without change.
- The bracketed passage is bracketed in Migne (opening bracket supplied), probably an addition from the catena. Its phrase "not as one who bore some other person" rejects the view that the Word merely wore or indwelt a separate man.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR; stray dash (OCR)): ἐκ ταύτης – φυομένην → ἐκ ταύτης φυομένην; τῷ ὄντι γὰρ, οὐ μόνον → [τῷ ὄντι γὰρ, οὐ μόνον.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 66.2 (PG 80 80:1371; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/66-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/66-2
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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.
66.3PG 80 80:1371
« Τοῦ γνῶναι ἐν τῇ γῇ τὴν ὁδόν σου.» Ὥστε, φησὶ, καὶ τοὺς τὴν γῆν οἰκοῦντας τὴν πρὸς σὲ φέρουσαν ὁδὸν διδαχθῆναι, καὶ πρὸς αὐτὴν ποδηγηθῆναι. Καὶ ἵνα μή τις ὑπολάβῃ περὶ τῆς Ἰουδαίων ταῦτα λέγεσθαι γῆς, εἰκότως προστέθεικε, « Ἐν πᾶσιν ἔθνεσι τὸ σωτήριόν σου.» ἵκετεύω, φησὶ, τὸ σὸν ἐπιφανῆναι πρόσωπον · ὥστε καταυγάσαι καὶ τὰ ἐν σκότῳ καθήμενα ἔθνη, καὶ " πρὸς σωτηρίαν ἑλκῦσαι.
« Tou gnōnai en tę̄ gę̄ tēn hodon sou.» Hōste, phēsi, kai tous tēn gēn oikountas tēn pros se pherousan hodon didachthēnai, kai pros autēn podēgēthēnai. Kai hina mē tis hypolabę̄ peri tēs Ioudaiōn tauta legesthai gēs, eikotōs prostetheike, « En pasin ethnesi to sōtērion sou.» hiketeuō, phēsi, to son epiphanēnai prosōpon ; hōste kataugasai kai ta en skotǭ kathēmena ethnē, kai " pros sōtērian helkysai.
"That your way may be known on the earth." "So that those who inhabit the earth," he says, "may be taught the road that leads to you and be guided to it." And so that no one should suppose this was said about the land of the Jews, he rightly added, "your salvation among all nations." "I beg," he says, "that your face may shine forth, so as to light up the nations sitting in darkness and draw them to salvation."
Ps 67:2 (66:3 LXX) (quotation, high confidence) · Isa 9:2 (allusion, medium confidence)
Notes and citation
Summary: Psalm 67:2: God's way and salvation are to be known among all nations, not only in the land of the Jews.
Notes on the original text
- Digital text corrected (split word (OCR)): ποδηγη θῆναι → ποδηγηθῆναι.
Cite (SBL): Theodoret, Interp. Ps. 66.3 (PG 80 80:1371; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/66-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/66-3
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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.
66.4PG 80 80:1373
« Ἐξομολογησάσθωσάν σοι λαοί, ὁ Θεὸς, ἐξομολογησάσθωσάν σοι λαοὶ πάντες Εὐφρανθήτωσαν καὶ ἀγαλλιάσθωσαν ἔθνη· ὅτι κρινεῖς λαοὺς ἐν εὐθύτητι, καὶ ἔθνη ἐν τῇ γῇ ὁδηγήσεις. • Διά τοι τοῦτο προσήκει καὶ λαοὺς ἅπαντας, καὶ τὰ κατὰ τὴν οἰκουμένην ἔθνη, εὐφραίνεσθαι καὶ χορεύειν, καὶ τὰς σὰς εὐεργεσίας διεξιέναι. Ἔγνωσαν γὰρ ὅτι οὐδὲν τῶν ὄντων ἀτημέλητον, οὐδὲ ἀκηδεμόνευτον · ἀλλὰ πάντων ὑπάρχεις κριτής, δικαίας ἐκφέρων τὰς ψήφους· καὶ ὁδηγῶν μὲν τοὺς πλανωμένους πρὸς τὴν ἀλήθειαν, τοὺς δὲ πείθεσθαι μὴ βουλομένους κολάζων. [« Εξομολογησάσθωσάν σοι λαοί, ὁ Θεὸς, ἐξομολογησάσθωσάν σοι λαοὶ πάντες. • Οὐχ ἁπλῶς τὴν ταυτολογίαν τέθεικεν· ἀλλὰ προθυμοτέρους τοὺς ἀκούοντας ἐργαζόμενος, καὶ δεικνὺς, ὅτι αὐτός ἐστι Θεὸς καὶ Σωτὴρ ἁπάντων.]
« Exomologēsasthōsan soi laoi, ho Theos, exomologēsasthōsan soi laoi pantes Euphranthētōsan kai agalliasthōsan ethnē; hoti krineis laous en euthytēti, kai ethnē en tę̄ gę̄ hodēgēseis. • Dia toi touto prosēkei kai laous hapantas, kai ta kata tēn oikoumenēn ethnē, euphrainesthai kai choreuein, kai tas sas euergesias diexienai. Egnōsan gar hoti ouden tōn ontōn atēmelēton, oude akēdemoneuton ; alla pantōn hyparcheis kritēs, dikaias ekpherōn tas psēphous; kai hodēgōn men tous planōmenous pros tēn alētheian, tous de peithesthai mē boulomenous kolazōn. [« Exomologēsasthōsan soi laoi, ho Theos, exomologēsasthōsan soi laoi pantes. • Ouch haplōs tēn tautologian tetheiken; alla prothymoterous tous akouontas ergazomenos, kai deiknys, hoti autos esti Theos kai Sōtēr hapantōn.]
"Let the peoples confess you, O God; let all the peoples confess you. Let the nations be glad and rejoice, for you will judge peoples with uprightness and guide the nations on the earth." "For this reason it is fitting for all peoples and the nations throughout the world to be glad and dance and recount your benefits. For they have come to know that nothing that exists is neglected or uncared for, but that you are the judge of all, delivering just verdicts, guiding to the truth those who stray and punishing those unwilling to obey." ["Let the peoples confess you, O God; let all the peoples confess you." He did not set down the repetition idly, but to make the hearers more eager and to show that he is God and Savior of all.]
Ps 67:3 (66:4 LXX) (quotation, high confidence) · Ps 67:4 (66:5 LXX) (quotation, high confidence) · Ps 67:5 (66:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 67:3-5: all peoples should praise God, the just judge and guide of the nations; the repeated line is meant to stir the hearers.
- The final passage is bracketed in Migne (opening bracket supplied), probably an addition from the catena; a stray verse number is removed.
Notes on the original text
- Digital text corrected (verse number leaked into the text (OCR); opening bracket lost): Γ΄. « Εξομολογησάσθωσάν → [« Εξομολογησάσθωσάν.
Cite (SBL): Theodoret, Interp. Ps. 66.4 (PG 80 80:1373; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/66-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/66-4
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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.
66.7PG 80 80:1373
Γῆ ἔδωκε τὸν καρπὸν αὐτῆς. » Οὐκ ἔτι γὰρ ἀγνοοῦσιν οἱ ἐξ αὐτῆς τὸν ἐπὶ πάντων Θεόν· ὃς, κατὰ τὸν Προφήτην, «ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης· μετὰ τοῦτο δὲ ἐπὶ γῆς ὤφθη, καὶ ἐν τοῖς ἀνθρώποις συνανεστράφη» οὗ δὴ χάριν, τὸν ἥδιστον αὐτῷ προσφέρουσι τῆς εὐσεβείας καρπόν. • Εὐλογήσαι ἡμᾶς ὁ Θεὸς, ὁ Θεὸς ἡμῶν. Εὐλογήσαι ἡμᾶς. » Ὥσπερ δὶς τὰ ἔθνη πρὸς ὑμνῳδίαν διήγειρεν, οὕτω δὶς αὐτοῖς τὴν εὐλογίαν ἐζήτησεν. Εἰδέναι μέντοι προσήκει, ὡς εὐλογοῦντες ἄνθρωποι τὸν Θεὸν, λόγους αὐτῷ προσφέρουσι μόνους, ἔργῳ δὲ αὐτὸν εὐεργετῆσαι οὐ δύνανται· ὁ δὲ Θεὸς εὐλογῶν, βεβαιοῖ τοὺς λόγους τῷ ἔργῳ, καὶ παντοδαπῶν ἀγαθῶν παρέχει τοῖς εὐλογουμένοις φοράν. Εἶτα διδάσκει πῶς δυνατὸν τῆς θείας εὐλογίας τυχεῖν. « Καὶ φοβηθήτωσαν αὐτὸν πάντα τὰ πέρατα τῆς γῆς. » Ὁ μὲν γὰρ εὐλαβῶς περὶ τοὺς θείους διακείμενος νόμους, καὶ τὸ μέλλον δειμαίνων κριτήριον, διὰ τῆς τούτων φυλακῆς τὸν Θεὸν θεραπεύει· ἡ δὲ θεία θεραπεία τὴν εὐλογίαν προσφέρει. Καὶ αὐτὸ τοίνυν τὸ τέλος οὐκ Ἰουδαίοις, ἀλλὰ πᾶσιν ἀνθρώποις τὸν θεῖον ἔχειν εἰσηγήσατο φόβον· καὶ παιδεύει ὡς αὐτός ἐστιν ὁ Θεὸς ἡμῶν, ὁ τὴν σωτηρίαν τῶν πιστευόντων πραγματευσάμενος. Αἰσχυνέσθωσαν οἱ δυσσεβοῦντες αἱρετικοὶ, καὶ μὴ ὁμολογοῦντες αὐτὸν Θεὸν ἐκ Θεοῦ, τὸν μονογενῆ τῷ Πατρὶ Υἶὸν προαιώνιον, τὸν αὐτὸν ἐπ᾿ ἐσχάτων ἡμερῶν Υἱὸν ἀνθρώπου γενόμενον ἀτρέπτως, ὥς φαμεν, διὰ τὴν τῶν ἀνθρώπων σωτηρίαν.
Gē edōke ton karpon autēs. » Ouk eti gar agnoousin hoi ex autēs ton epi pantōn Theon; hos, kata ton Prophētēn, «exeure pasan hodon epistēmēs; meta touto de epi gēs ōphthē, kai en tois anthrōpois synanestraphē» hou dē charin, ton hēdiston autǭ prospherousi tēs eusebeias karpon. • Eulogēsai hēmas ho Theos, ho Theos hēmōn. Eulogēsai hēmas. » Hōsper dis ta ethnē pros hymnǭdian diēgeiren, houtō dis autois tēn eulogian ezētēsen. Eidenai mentoi prosēkei, hōs eulogountes anthrōpoi ton Theon, logous autǭ prospherousi monous, ergǭ de auton euergetēsai ou dynantai; ho de Theos eulogōn, bebaioi tous logous tǭ ergǭ, kai pantodapōn agathōn parechei tois eulogoumenois phoran. Eita didaskei pōs dynaton tēs theias eulogias tychein. « Kai phobēthētōsan auton panta ta perata tēs gēs. » Ho men gar eulabōs peri tous theious diakeimenos nomous, kai to mellon deimainōn kritērion, dia tēs toutōn phylakēs ton Theon therapeuei; hē de theia therapeia tēn eulogian prospherei. Kai auto toinyn to telos ouk Ioudaiois, alla pasin anthrōpois ton theion echein eisēgēsato phobon; kai paideuei hōs autos estin ho Theos hēmōn, ho tēn sōtērian tōn pisteuontōn pragmateusamenos. Aischynesthōsan hoi dyssebountes hairetikoi, kai mē homologountes auton Theon ek Theou, ton monogenē tǭ Patri Uion proaiōnion, ton auton ep᾿ eschatōn hēmerōn Huion anthrōpou genomenon atreptōs, hōs phamen, dia tēn tōn anthrōpōn sōtērian.
"The earth has given its fruit." "For those who are from it no longer fail to know the God over all, who, according to the prophet, 'found out every way of knowledge; after this he appeared on earth and lived among men.' For this reason they offer him the sweetest fruit of piety." "May God, our God, bless us; may God bless us." Just as he twice roused the nations to hymnody, so he twice asked blessing for them. One should know, however, that when people bless God they offer him words alone and cannot benefit him by deed; but God, when he blesses, confirms the words by deed and gives those he blesses a harvest of good things of every kind. Then he teaches how it is possible to obtain the divine blessing: "And let all the ends of the earth fear him." For one who is reverently disposed toward the divine laws and dreads the coming judgment serves God by keeping them; and divine service brings blessing. So the end itself has urged not Jews but all people to have the fear of God, and it teaches that he is our God, who achieved the salvation of those who believe. Let the impious heretics be ashamed, who do not confess him as God from God, the only-begotten Son, before the ages, of the Father, the same who in the last days became Son of Man without change, as we say, for the salvation of men.
Ps 67:6 (66:7 LXX) (quotation, high confidence) · Ps 67:7 (66:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 67:6-7: the earth's fruit is the nations' piety toward God, who appeared on earth; Theodoret rebukes heretics who deny the Son is God from God.
- The "prophet" quoted is Baruch (Bar 3:37-38).
- The heretics are not named; the confession "God from God" is that of the Nicene Creed.
Notes on the original text
- Digital text corrected (stray letters (OCR); stray mark (OCR)): ὃς δε, κατὰ → ὃς, κατὰ; ἐπ᾿ ἐσχάτων ἡμερῶν ) Υἱὸν → ἐπ᾿ ἐσχάτων ἡμερῶν Υἱὸν.
Extrabiblical texts: Bar 3:37-38 (Baruch [in RC, EO, ETH canons]; quotation)
Topics: Christology, Heresy
Cite (SBL): Theodoret, Interp. Ps. 66.7 (PG 80 80:1373; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/66-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/66-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 67
67.1PG 80 80:1375
« Εἰς τὸ τέλος, τῷ Δαβὶδ ψαλμός. » Ὁρῶν ὁ θεῖος Δαβὶδ τὴν πολιτευομένην παρὰ τοῖς· ἀνθρώποις ἀσέβειαν, καὶ τοῦ διαβόλου τὴν ἐπικράτειαν, διδαχθεὶς δὲ ἀπὸ τοῦ παναγίου Πνεύματος τοῦ Θεοῦ καὶ τοῦ · Σωτῆρος ἡμῶν τὴν ἐπιφάνειαν, ἱκετείαν προσφέρει, ταύτην ὡς τάχιστα γενέσθαι παρακαλῶν. Καὶ δέχεται παραυτίκα τῶν γενησομένων τὴν ἀποκάλυψιν· καὶ διδάσκεται κατὰ ταυτὸν, καὶ διδάσκει τῆς τε ἀνθρωπείας φύσεως τὴν σωτηρίαν, καὶ τῶν πολεμίων τὸν ὄλεθρον, καὶ ἀπαξαπλῶς, τὴν παράδοξον τῶν πραγμάτων μεταβολήν.
« Eis to telos, tǭ Dabid psalmos. » Horōn ho theios Dabid tēn politeuomenēn para tois; anthrōpois asebeian, kai tou diabolou tēn epikrateian, didachtheis de apo tou panagiou Pneumatos tou Theou kai tou ; Sōtēros hēmōn tēn epiphaneian, hiketeian prospherei, tautēn hōs tachista genesthai parakalōn. Kai dechetai parautika tōn genēsomenōn tēn apokalypsin; kai didasketai kata tauton, kai didaskei tēs te anthrōpeias physeōs tēn sōtērian, kai tōn polemiōn ton olethron, kai apaxaplōs, tēn paradoxon tōn pragmatōn metabolēn.
"To the end; a psalm of David." The divine David, seeing the impiety prevailing among men and the dominion of the devil, and taught by the all-holy Spirit about the appearance of our God and Savior, offers supplication, begging that it come as soon as possible. And at once he receives the revelation of what will happen, and at the same time he is taught and teaches the salvation of human nature, the destruction of the enemies, and, in a word, the astonishing change of affairs.
Ps 68:1 (67:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 68, title: David prays for the Savior's appearance and is shown the salvation of mankind and the defeat of its enemies.
Notes on the original text
- Digital text corrected (OCR letter slip; split word and stray letter (OCR)): Δαβὶὸ ψαλμός → Δαβὶδ ψαλμός; δι δαχθεὶς δὲ ἀπὸ ὁ τοῦ → διδαχθεὶς δὲ ἀπὸ τοῦ.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 67.1 (PG 80 80:1375; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/67-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/67-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-67-1) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.