Sophia Scriptura

Interpretation of the Psalms 71.1–71.18

Theodoret of Cyrus · Interpretation of the Psalms · ca. 436-448 · Cyrrhus · 14 passages

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

Chapter 71

71.1PG 80 80:1427

« Εἰς Σολομών. • Ὅτι τῷ Σολομῶντι οὐδαμῶς ὁ προκείμενος ἁρμόττει ψαλμὸς, οἶμαι καὶ Ἰουδαίους ἂν ὁμολογῆσαι τ᾿ ἀληθῆ λέγειν ἐθέλοντας, ἤπου γε τῆς πίστεως τοὺς τροφίμους. Πρῶτον μὲν γὰρ οὔτε τῶν περάτων τῆς γῆς ἐκράτησε Σολομών· οὔτε παρὰ τῶν ἑσπερίων καὶ ἑῴων ἐδέξατο φόρον. Ἔπειτα ἄνθρωπος ὢν, τὸν τῇ φύσει σύμμετρον διαβιώσας χρόνον, τοῦ βίου τὸ τέλος ἐδέξατο, καὶ τοῦτο οὐκ εὐκλεές . Ὁ δὲ ψαλμὸς ἡλίου καὶ σελήνης ἀρχαιότερον δείκνυσι τὸν προφητευόμενον. ᾿Ακριβέστερον δὲ ταῦτα ἡ τῶν ῥητῶν ἑρμηνεία διδάξει. Καὶ ἡ ἐπιγραφὴ δὲ, οὐκ ἀνάρμοστος, ἀτεχνῶς δὲ τῷ Σωτῆρι συμβαίνουσα. Σολομών γὰρ εἰρηνικὸς ἑρμηνεύεται· καὶ τοῦτο σαφῶς ἡμᾶς ἡ τῶν Παραλειπομένων ἱστορία διδάσκει. Φησὶ γὰρ πρὸς τὸν Δαβὶδ διὰ τοῦ Νάθαν ὁ Θεός · « Ὅτι Σολομὼν ὄνομα αὐτῷ, καὶ εἰρήνην δώσω ἐν ταῖς ἡμέραις αὐ- " τοῦ. » Ταύτην δὲ τὴν προσηγορίαν καὶ ὁ Δεσπότης ἔχει Χριστός. Καὶ βοᾷ Παῦλος, ὁ μέγας κήρυξ τῆς ἀληθείας· « Αὐτός ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας. » Καὶ αὐτὸς δὲ ὁ Κύριος τοῖς ἱεροῖς ἀποστόλοις φησί · « Τὴν ἐμὴν εἰρήνην δίδωμι ὑμῖν, τὴν ἐμὴν εἰρήνην ἀφίημι ὑμῖν. » Τὴν αὐτοῦ τοίνυν βασιλείαν, καὶ τὴν ὑπ' αὐτοῦ κατορθωθεῖσαν εἰρήνην, καὶ τῶν ἐθνῶν τὴν σωτηρίαν, οὗτος ὁ ψαλμὸς προθεσπίζει. Καὶ ἐπειδὴ καὶ Θεός ἐστι, καὶ ἄνθρωπος, τὸ μὲν ὧν ἀεὶ, τὸ δὲ δι᾽ ἡμᾶς προσλαβών, ἀμφότερα ἡ προφητεία διδάσκει · καί φησιν, αὐτὸν μὲν ἔχειν, ὡς Θεὸν, ἁπάντων τὴν ἐξουσίαν· λαμβάνειν δὲ ταύτην, καὶ ὡς ἄνθρωπον, παρὰ τοῦ οἱκείου Πατρός. «Ὁ Θεὸς, τὸ κρῖμά σου τῷ βασιλεῖ δὸς, καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως.» Καὶ βασιλεύς ἐστι, καὶ υἱὸς βασιλέως ὁ Δεσπότης Χριστός. Διὸ καὶ βασιλέα αὐτὸν, καὶ υἱὸν βασιλέως ἡ προφητεία καλεῖ · οὕτω καὶ λέοντα αὐτὸν ὁ πατριάρχης Ἰακὼβ καὶ σκύμνον λέοντος ὀνομάζει· • Σκύμνος γὰρ λέοντος, φησὶν, Ἰούδα, ἐκ βλαστοῦ μου, υἱέ μου, ἀνέβης· ἀναπεσὼν ἐκοιμήθης ὡς λέων, καὶ ὡς σκύμνος, τίς ἐγερεῖ αὐτόν;» Οὐ γὰρ μόνον βασιλεύς ἐστιν, ἀλλὰ καὶ βασιλέως υἱός. Καὶ γὰρ ὡς Θεὸς ἐκ τοῦ παμβασιλέως ἐγεννήθη Θεοῦ, καὶ ὡς ἄνθρωπος, πρόγονον ἔχει τὸν βασιλέα Δαβίδ. Τούτῳ ὁ προφητικὸς λόγος, ὡς ἀνθρώπῳ, δοθῆναι παρὰ τοῦ Θεοῦ' τὴν δικαιοσύνην παρακαλεῖ. Εἶτα τὴν αἰτίαν διδάσκει. « Κρίνειν τὸν λαόν σου ἐν δικαιοσύνῃ, καὶ τοὺς πτωχούς σου ἐν κρίσει. » Τοὺς γὰρ πτωχείᾳ τῆς ἁμαρτίας κατεχομένους τῆς τοῦ πονηροῦ τυράννου δουλείας ἐλευθερώσει · δικαίως αὐτῷ καὶ τοῖς ᾿ ὑπ᾿ αὐτοῦ κατεχομένοις δικάσας.

« Eis Solomōn. • Hoti tǭ Solomōnti oudamōs ho prokeimenos harmottei psalmos, oimai kai Ioudaious an homologēsai t᾿ alēthē legein ethelontas, ēpou ge tēs pisteōs tous trophimous. Prōton men gar oute tōn peratōn tēs gēs ekratēse Solomōn; oute para tōn hesperiōn kai heǭōn edexato phoron. Epeita anthrōpos ōn, ton tę̄ physei symmetron diabiōsas chronon, tou biou to telos edexato, kai touto ouk euklees . Ho de psalmos hēliou kai selēnēs archaioteron deiknysi ton prophēteuomenon. ᾿Akribesteron de tauta hē tōn rhētōn hermēneia didaxei. Kai hē epigraphē de, ouk anarmostos, atechnōs de tǭ Sōtēri symbainousa. Solomōn gar eirēnikos hermēneuetai; kai touto saphōs hēmas hē tōn Paraleipomenōn historia didaskei. Phēsi gar pros ton Dabid dia tou Nathan ho Theos ; « Hoti Solomōn onoma autǭ, kai eirēnēn dōsō en tais hēmerais au- " tou. » Tautēn de tēn prosēgorian kai ho Despotēs echei Christos. Kai boą Paulos, ho megas kēryx tēs alētheias; « Autos estin hē eirēnē hēmōn, ho poiēsas ta amphotera hen, kai to mesotoichon tou phragmou lysas. » Kai autos de ho Kyrios tois hierois apostolois phēsi ; « Tēn emēn eirēnēn didōmi hymin, tēn emēn eirēnēn aphiēmi hymin. » Tēn autou toinyn basileian, kai tēn hyp' autou katorthōtheisan eirēnēn, kai tōn ethnōn tēn sōtērian, houtos ho psalmos prothespizei. Kai epeidē kai Theos esti, kai anthrōpos, to men hōn aei, to de di᾽ hēmas proslabōn, amphotera hē prophēteia didaskei ; kai phēsin, auton men echein, hōs Theon, hapantōn tēn exousian; lambanein de tautēn, kai hōs anthrōpon, para tou hoikeiou Patros. «Ho Theos, to krima sou tǭ basilei dos, kai tēn dikaiosynēn sou tǭ huiǭ tou basileōs.» Kai basileus esti, kai huios basileōs ho Despotēs Christos. Dio kai basilea auton, kai huion basileōs hē prophēteia kalei ; houtō kai leonta auton ho patriarchēs Iakōb kai skymnon leontos onomazei; • Skymnos gar leontos, phēsin, Iouda, ek blastou mou, huie mou, anebēs; anapesōn ekoimēthēs hōs leōn, kai hōs skymnos, tis egerei auton?» Ou gar monon basileus estin, alla kai basileōs huios. Kai gar hōs Theos ek tou pambasileōs egennēthē Theou, kai hōs anthrōpos, progonon echei ton basilea Dabid. Toutǭ ho prophētikos logos, hōs anthrōpǭ, dothēnai para tou Theou' tēn dikaiosynēn parakalei. Eita tēn aitian didaskei. « Krinein ton laon sou en dikaiosynę̄, kai tous ptōchous sou en krisei. » Tous gar ptōcheią tēs hamartias katechomenous tēs tou ponērou tyrannou douleias eleutherōsei ; dikaiōs autǭ kai tois ᾿ hyp᾿ autou katechomenois dikasas.

"For Solomon." That the present psalm in no way fits Solomon even the Jews, I think, would admit if they were willing to tell the truth, let alone the nurslings of the faith. First, Solomon did not rule the ends of the earth, nor receive tribute from the peoples of west and east. Then, being a man, he lived a time proportionate to nature and reached the end of life, and that not a glorious one. But the psalm shows the one prophesied to be older than sun and moon. The interpretation of the words will teach this more precisely. Yet the title is not unfitting but suits the Savior exactly. For "Solomon" means "peaceable," and the history of Chronicles teaches us this clearly; for God says to David through Nathan, "For Solomon is his name, and I will give peace in his days." Christ the Lord too has this name; and Paul, the great herald of truth, cries, "He is our peace, who made both one and broke down the dividing wall of the fence." And the Lord himself says to the holy apostles, "My peace I give you, my peace I leave you." This psalm, then, foretells his kingdom, the peace he achieved, and the salvation of the nations. And since he is both God and man, the one being always, the other taken on for our sake, the prophecy teaches both, and says that as God he has authority over all, and as man he receives it from his own Father. "O God, give your judgment to the king and your righteousness to the king's son." Christ the Lord is both king and king's son. So the prophecy calls him king and king's son; so too the patriarch Jacob names him a lion and a lion's cub: "Judah is a lion's cub," he says; "from a shoot, my son, you went up; you lay down and slept like a lion and like a cub; who will rouse him?" For he is not only king but also a king's son. For as God he was begotten of God the King of all, and as man he has King David as ancestor. The prophetic word asks that righteousness be given him by God, as to a man. Then it teaches the reason: "To judge your people in righteousness and your poor with justice." "For he will free those held in the poverty of sin from slavery to the evil tyrant, judging justly between him and those he holds."

Ps 72:1 (71:1 LXX) (quotation, high confidence) · Ps 72:2 (71:2 LXX) (quotation, high confidence) · 1 Chr 22:9 (quotation, high confidence) · Eph 2:14 (quotation, high confidence) · John 14:27 (quotation, high confidence) · Gen 49:9 (quotation, high confidence) · 1 Kgs 11:4 (allusion, low confidence)

Notes and citation

Summary: Psalm 72, title and verses 1-2: the psalm cannot fit Solomon but fits Christ, the true Peaceable One, who is king as God and receives judgment as man.

  • "Solomon means peaceable": Theodoret's etymology, based on 1 Chr 22:9.
  • Theodoret's remark that Solomon's end was "not glorious" refers to his later idolatry (1 Kgs 11).

Notes on the original text

  • Digital text corrected (repeated syllable (OCR); split word (OCR); stray letter (OCR); stray letters (OCR); stray letters and verse number (OCR); stray mark (OCR)): οὐδαμῶς " ὁ προκείμενος → οὐδαμῶς ὁ προκείμενος; τὸν τῇ ἱ φύσει → τὸν τῇ φύσει; προφητευό μενον → προφητευόμενον; ἀτεχνῶς δὲ δε τῷ → ἀτεχνῶς δὲ τῷ; λαμβάνειν θὰ δὲ → λαμβάνειν δὲ; διδάσκει. τόν. β΄. « Κρίνειν· → διδάσκει. « Κρίνειν; δικαίως ὁ αὐτῷ → δικαίως αὐτῷ.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 71.1 (PG 80 80:1427; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-1

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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.

71.3PG 80 80:1431

« ᾿Αναλαβέτω τὰ ὄρη εἰρήνην τῷ λαῷ, καὶ οἱ βουνοὶ δικαιοσύνην. Προσωποποιία ἐστὶ τὴν πάντων δεικνῦσα μεταβολήν. Οὕτω τοῦ λαοῦ τὴν ἔξοδον διηγούμενος ἔφη · · Τὰ ὄρη ἐσκίρτησαν ὡσεὶ κριοὶ, καὶ οἱ βουνοὶ ὡς ἀρνία προβάτων. » Ὁρῶμεν δὲ ὅμως καὶ τῶν ὀρῶν καὶ τῶν βουνῶν τὴν μεταβολήν · ἀντὶ γὰρ τῆς πάλαι πολιτευσαμένης ἐν αὐτοῖς ἀσεβείας, οἱ τὸν ἀγγελικὸν ἀσπασάμενοι βίον τὴν εὐαγγελικὴν ἐν αὐτοῖς δικαιοσύνην καρποῦνται· καὶ τὰς · ὑπὲρ τῶν ἀνθρώπων πρεσβείας ποιούμενοι, τὰς θείας καταλλαγὰς πραγματεύονται.

« ᾿Analabetō ta orē eirēnēn tǭ laǭ, kai hoi bounoi dikaiosynēn. Prosōpopoiia esti tēn pantōn deiknysa metabolēn. Houtō tou laou tēn exodon diēgoumenos ephē ; ; Ta orē eskirtēsan hōsei krioi, kai hoi bounoi hōs arnia probatōn. » Horōmen de homōs kai tōn orōn kai tōn bounōn tēn metabolēn ; anti gar tēs palai politeusamenēs en autois asebeias, hoi ton angelikon aspasamenoi bion tēn euangelikēn en autois dikaiosynēn karpountai; kai tas ; hyper tōn anthrōpōn presbeias poioumenoi, tas theias katallagas pragmateuontai.

"Let the mountains receive peace for the people, and the hills righteousness." This is a personification showing the change of all things. So, recounting the people's exodus, he said, "The mountains skipped like rams, and the hills like lambs of the flock." Yet we see the change of the mountains and hills as well: instead of the impiety that once prevailed on them, those who have embraced the angelic life reap there the righteousness of the Gospel, and by making intercessions for men they secure reconciliation with God.

Ps 72:3 (71:3 LXX) (quotation, high confidence) · Ps 114:4 (113:4 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 72:3: the mountains receiving peace are fulfilled in the monks on the heights who pray for mankind.

Notes on the original text

  • Digital text corrected (stray mark (OCR)): Οὕτω " τοῦ λαοῦ → Οὕτω τοῦ λαοῦ.

Topics: Prayer

Cite (SBL): Theodoret, Interp. Ps. 71.3 (PG 80 80:1431; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-3

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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.

71.4PG 80 80:1431

« Κρινεῖ τοὺς πτωχοὺς τοῦ λαοῦ, καὶ σώσει τοὺς υἱοὺς τῶν πενήτων, καὶ ταπεινώσει συκοφάντην. » Εἰκότως ὁ διάβολος κέκληται συκοφάντης· τὸν τε γὰρ Θεὸν ἐσυκοφάντησε, διὰ φθόνον φήσας κεκωλυκέναι τὴν τοῦ ξύλου μετάληψιν · καὶ κατὰ τοῦ Ἰὼβ ταῖς αὐταῖς ψευδολογίαις ἐχρήσατο, φήσας· • Μὴ δωρεάν σέβεται Ἰὼβ τὸν Θεόν; "Αψαι γὰρ, φησὶ, πάντων ὧν ἔχει, ἡ μὴν εἰς πρόσωπόν σε εὐλογήσει. » Τοῦτον ἐν τῷ ὀγδόῳ ψαλμῷ ἐχθρὸν καὶ ἐκδικητὴν ὠνόμασεν, ἐνταῦθα δὲ συκοφάντην. ᾿Αλλὰ τοῦτον μὲν ὁ Δεσπότης ἐταπείνωσε καὶ κατέλυσε · τοὺς δὲ ὑπ᾿ αὐτοῦ τυραννουμένους ἐλευθερίας καὶ σωτηρίας ἠξίωσε.

« Krinei tous ptōchous tou laou, kai sōsei tous huious tōn penētōn, kai tapeinōsei sykophantēn. » Eikotōs ho diabolos keklētai sykophantēs; ton te gar Theon esykophantēse, dia phthonon phēsas kekōlykenai tēn tou xylou metalēpsin ; kai kata tou Iōb tais autais pseudologiais echrēsato, phēsas; • Mē dōrean sebetai Iōb ton Theon? "Apsai gar, phēsi, pantōn hōn echei, hē mēn eis prosōpon se eulogēsei. » Touton en tǭ ogdoǭ psalmǭ echthron kai ekdikētēn ōnomasen, entautha de sykophantēn. ᾿Alla touton men ho Despotēs etapeinōse kai katelyse ; tous de hyp᾿ autou tyrannoumenous eleutherias kai sōtērias ēxiōse.

"He will judge the poor of the people and save the sons of the needy, and he will humble the false accuser." The devil is rightly called a false accuser. For he falsely accused God, saying that he had forbidden the eating of the tree out of envy; and he used the same lies against Job, saying, "Does Job worship God for nothing? Touch all that he has, and surely he will bless you to your face." In the eighth psalm he called him "enemy and avenger," here "false accuser." But the Master humbled and destroyed him, and counted those tyrannized by him worthy of freedom and salvation.

Ps 72:4 (71:4 LXX) (quotation, high confidence) · Gen 3:5 (allusion, high confidence) · Job 1:9 (quotation, high confidence) · Job 1:11 (quotation, high confidence) · Ps 8:2 (8:3 LXX) (allusion, high confidence)

Notes and citation

Summary: Psalm 72:4: the false accuser is the devil, who slandered God and Job, and whom Christ humbled.

  • "Surely he will bless you" is the Septuagint's euphemism for "curse."

Notes on the original text

  • Digital text corrected (OCR letter slip): τυρανουμένους → τυραννουμένους.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 71.4 (PG 80 80:1431; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-71-4) · Report an error

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

71.5PG 80 80:1431

« Καὶ συμπαραμενεῖ τῷ ἡλίῳ· καὶ πρὸ τῆς σελήνης γενεᾶς γενεῶν. » Ὁ ταῦτα, φησὶν, ἅπαντα κατορθῶν, οὔτε ἀρχὴν ἡμερῶν, ἀποστολικῶς εἰπεῖν, οὔτε ζωῆς τέλος ἔχει. Ἐγεννήθη μὲν γὰρ ἐκ τοῦ Πατρὸς πρὸ τῆς σελήνης γενεᾶς γενεῶν, τουτέστιν, ἀπείροις τισὶ γενεαῖς προϋπάρχων τῆς κτίσεως. Ἀλλὰ καὶ « συμπαραμενεῖ τῷ ἡλίῳ·» ἀντὶ τοῦ, διαρκὲς ἕξει" τὸ εἶναι· οὐκ ἐπειδὴ ὁ ἥλιος διαρκὲς ἔχει τὸ εἶναι· ἀλλ᾽ εἰκόνα διαρκεστέραν οὐχ εὑρὼν, ἐπίσημον δὲ τοῦτον εἰδὼς, καὶ χρόνων καὶ ἡμερῶν Δημιουργὸν, τούτῳ παρέβαλε τὴν ἀπὸ σκότους εἰς φῶς τῶν πραγμάτων μεταβολήν. Ἐπειδὴ καὶ αὐτὸς ὁ Δεσπότης Χριστὸς ἥλιος δικαιοσύνης ὠνόμασται.

« Kai symparamenei tǭ hēliǭ; kai pro tēs selēnēs geneas geneōn. » Ho tauta, phēsin, hapanta katorthōn, oute archēn hēmerōn, apostolikōs eipein, oute zōēs telos echei. Egennēthē men gar ek tou Patros pro tēs selēnēs geneas geneōn, toutestin, apeirois tisi geneais proÿparchōn tēs ktiseōs. Alla kai « symparamenei tǭ hēliǭ;» anti tou, diarkes hexei" to einai; ouk epeidē ho hēlios diarkes echei to einai; all᾽ eikona diarkesteran ouch heurōn, episēmon de touton eidōs, kai chronōn kai hēmerōn Dēmiourgon, toutǭ parebale tēn apo skotous eis phōs tōn pragmatōn metabolēn. Epeidē kai autos ho Despotēs Christos hēlios dikaiosynēs ōnomastai.

"And he will remain with the sun, and before the moon, generation of generations." "The one who achieves all these things," he says, "has, to speak as the apostle does, neither beginning of days nor end of life." For he was begotten of the Father before the moon, generation of generations, that is, existing before creation by countless generations. But he also "will remain with the sun," that is, he will have lasting existence. Not that the sun has lasting existence; but finding no more lasting image, and knowing the sun to be conspicuous and the maker of times and days, he compared to it the change of affairs from darkness to light. For Christ the Lord himself has also been named the Sun of righteousness.

Ps 72:5 (71:5 LXX) (quotation, high confidence) · Heb 7:3 (allusion, high confidence) · Mal 4:2 (3:20 LXX) (allusion, high confidence)

Notes and citation

Summary: Psalm 72:5: the king, begotten of the Father before the moon, has neither beginning nor end; the sun is an image of his lasting being.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 71.5 (PG 80 80:1431; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-5

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-71-5) · 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.

71.6PG 80 80:1433

« Καταβήσεται ὡς ὑετὸς ἐπὶ πόκον · καὶ ὡσεὶ σταγὼν ἡ στάζουσα ἐπὶ τὴν γῆν. » Διὰ τούτων σαφῶς ἡμῖν τὴν ἀνθρωπείαν ὑπέδειξε γέννησιν ἀψοφητί γεγενημένην, καὶ λίαν ἡσύχως καὶ μυστικῶς. Καθάπερ γὰρ πόκος δεχόμενος ὑετὸν, οὐδένα κτύπον ἀποτελεῖ, καὶ ψεκάδες εἰς γῆν δροσώδεις φερόμεναι, αἴσθησιν ταῖς ἀκοαῖς οὐδεμίαν παρέχουσιν· οὕτως ἡ δεσποτική γεγένηται σύλληψις · οὐδὲ τοῦ συνοικοῦντος αἰσθομένου μνηστῆρος. Ὕστερον γὰρ , μετὰ τὴν κύησιν ἀτοπίαν ὑποτοπήσας τινὰ, ἠβουλήθη λάθρα ἀπολῦσαι αὐτήν· ἀλλὰ δι᾿ ἀγγέλου μεμάθηκεν ὡς πνευματικὸς ὁ τόκος, καὶ οὐκ ἀνθρώπινος.

« Katabēsetai hōs hyetos epi pokon ; kai hōsei stagōn hē stazousa epi tēn gēn. » Dia toutōn saphōs hēmin tēn anthrōpeian hypedeixe gennēsin apsophēti gegenēmenēn, kai lian hēsychōs kai mystikōs. Kathaper gar pokos dechomenos hyeton, oudena ktypon apotelei, kai psekades eis gēn drosōdeis pheromenai, aisthēsin tais akoais oudemian parechousin; houtōs hē despotikē gegenētai syllēpsis ; oude tou synoikountos aisthomenou mnēstēros. Hysteron gar , meta tēn kyēsin atopian hypotopēsas tina, ēboulēthē lathra apolysai autēn; alla di᾿ angelou memathēken hōs pneumatikos ho tokos, kai ouk anthrōpinos.

"He will come down like rain upon a fleece, and like drops that drip upon the earth." By these words he clearly showed us his human birth, which took place without a sound, very quietly and mysteriously. For just as a fleece receiving rain makes no noise, and dewy drops falling on the earth give the ears no sensation, so the Lord's conception took place; not even the betrothed who lived with her perceived it. For later, after the pregnancy, suspecting some impropriety, he wanted to put her away secretly; but he learned through an angel that the birth was of the Spirit and not human.

Textual problem in this passage: see the notes.

Ps 72:6 (71:6 LXX) (quotation, high confidence) · Matt 1:19 (allusion, high confidence) · Matt 1:20 (allusion, high confidence)

Notes and citation

Summary: Psalm 72:6: rain falling silently on a fleece pictures the quiet, mysterious conception of Christ, which even Joseph did not perceive.

  • Variants and additions printed in Migne's notes to this section ("Theotokos," "Emmanuel") leaked into 71.8 in the OCR and have been removed there.

Notes on the original text

  • Digital text corrected (joined words (OCR)): ἀλλὰδι᾿ ἀγγέλου → ἀλλὰ δι᾿ ἀγγέλου.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 71.6 (PG 80 80:1433; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-6

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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.

71.7PG 80 80:1433

« ᾿Ανατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη.» Καὶ μαρτυρεῖ τοῖς λόγοις τὰ πράγματα · τῆς γὰρ προτέρας δυσσεβείας ἀπαλλαγεῖσα τῶν ἀνθρώπων ἡ φύσις, μετέμαθε τὴν εὐσέβειαν. Εἰ δὲ καί τινες τῶν πεπιστευκότων κατὰ τοὺς εὐαγγελικοὺς οὐ πολιτεύονται νόμους, ἀλλ᾽ οὖν εἰσι μυριάδες ἀριθμοῦ κρείττους, καὶ ἐν στρατιώταις, καὶ ἐν ἰδιώταις, καὶ ἐν ἀστοῖς, καὶ ἐν χωριτικοῖς, ἀρετῆς πολλὴν φροντίδα ποιούμενοι. « Καὶ πλῆθος εἰρήνης, ἕως οὗ ἀνταναιρεθῇ ἡ σελήνη. » Πάλαι μὲν γὰρ αἱ τοπαρχίαι, καὶ αἱ καθ' ἕκαστον ἔθνος διῃρημέναι βασιλεῖαι συχνοῖς πολέμοις ταλαιπωρούμεναι, τοῦ δώρου τῆς εἰρήνης ἀπολαύειν οὐκ εἶχον. Διηνεκῶς γὰρ τὸν ὁπλιτικὸν μετῄεσαν βίον · καὶ τούτους τοὺς πολέμους πολλοὶ καὶ Ῥωμαίων καὶ Ἑλλήνων συνέγραψαν. Διδάσκουσι δὲ ἡμᾶς καὶ αἱ τῶν Βασιλέων, καὶ αἱ τῶν Μακκαβαίων ἱστορίαι, ὅσα προὐξένουν αἱ τοπαρχίαι κακά. Μετὰ δὲ τὴν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐνανθρώπησιν, πέπαυται μὲν ἐκεῖνα, μία δὲ βασιλεία τῆς καθ' ἡμᾶς οἰκουμένης κρατεῖ, δι᾽ ἣν εἰρήνη πολιτευομένη, τῷ θείῳ κηρύγματι δέδωκε τὴν ἰσχύν. Τὸ δὲ, « ἕως οὗ ἀνταναιρεθῇ ἡ σελήνη, » ἀντὶ τοῦ, πάντα τοῦ παρόντος βίου τὸν χρόνον. Περιττὸν γὰρ περὶ τοῦ μέλλοντος λέγειν, καθ' ὂν εἰρήνη ἀληθὴς πολιτεύσεται.

« ᾿Anatelei en tais hēmerais autou dikaiosynē.» Kai martyrei tois logois ta pragmata ; tēs gar proteras dyssebeias apallageisa tōn anthrōpōn hē physis, metemathe tēn eusebeian. Ei de kai tines tōn pepisteukotōn kata tous euangelikous ou politeuontai nomous, all᾽ oun eisi myriades arithmou kreittous, kai en stratiōtais, kai en idiōtais, kai en astois, kai en chōritikois, aretēs pollēn phrontida poioumenoi. « Kai plēthos eirēnēs, heōs hou antanairethę̄ hē selēnē. » Palai men gar hai toparchiai, kai hai kath' hekaston ethnos dię̄rēmenai basileiai sychnois polemois talaipōroumenai, tou dōrou tēs eirēnēs apolauein ouk eichon. Diēnekōs gar ton hoplitikon metę̄esan bion ; kai toutous tous polemous polloi kai Rhōmaiōn kai Hellēnōn synegrapsan. Didaskousi de hēmas kai hai tōn Basileōn, kai hai tōn Makkabaiōn historiai, hosa prouxenoun hai toparchiai kaka. Meta de tēn tou Theou kai Sōtēros hēmōn enanthrōpēsin, pepautai men ekeina, mia de basileia tēs kath' hēmas oikoumenēs kratei, di᾽ hēn eirēnē politeuomenē, tǭ theiǭ kērygmati dedōke tēn ischyn. To de, « heōs hou antanairethę̄ hē selēnē, » anti tou, panta tou parontos biou ton chronon. Peritton gar peri tou mellontos legein, kath' on eirēnē alēthēs politeusetai.

"In his days righteousness will dawn." And the facts bear witness to the words; for human nature, freed from its former impiety, has learned piety instead. And even if some believers do not live by the laws of the Gospel, still there are tens of thousands beyond number, among soldiers and private persons, among townsmen and country folk, who take great care for virtue. "And abundance of peace, until the moon is taken away." For of old the local lordships and the kingdoms divided nation by nation, worn out by frequent wars, could not enjoy the gift of peace; they continually led the soldier's life, and many Romans and Greeks wrote the histories of those wars. The histories of the Kingdoms and of the Maccabees also teach us how many evils the local lordships caused. But after the incarnation of our God and Savior those things ceased, and one kingdom rules our world, through which peace prevails and has given strength to the divine preaching. "Until the moon is taken away" means the whole time of the present life. For it is superfluous to speak of the age to come, in which true peace will prevail.

Ps 72:7 (71:7 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 72:7: after the incarnation righteousness spread and the one Roman empire brought peace that helped the preaching of the gospel.

Cite (SBL): Theodoret, Interp. Ps. 71.7 (PG 80 80:1433; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-7

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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.

71.8PG 80 80:1433

« Καὶ κατακυριεύσει ἀπὸ θαλάσσης ἕως θαλάσσης. » ᾿Αντὶ τοῦ, πάντων κρατήσει τῶν τερμάτων τῆς οἰκουμένης. Ἐπειδὴ γὰρ πέραν τῆς γῆς τὰ μεγάλα ἐστὶ καὶ ἄπλωτα πελάγη, ἅ τινες ᾿Ατλαντικά καλοῦσιν, ἢ ὠκεανὸν ἑσπέριον καὶ ἐῷον, εἰκότως τῆς οἰκουμένης τὸ κράτος ταῖς ἔξωθεν κυκλοῦσθαι θαλάσσαις ἐδήλωσε. Καὶ τοῦτο σαφέστερον ὁ μετὰ τοῦτον πεποίηκε στίχος. « Καὶ ἀπὸ ποταμῶν δὲ ἕως περάτων τῆς οἰκουμένης. • Ποταμὸν λέγει τὸν Ἰορδάνην, ἐν ᾧ βαπτισθεὶς ὁ Δεσπότης ὑπὸ τοῦ Πατρὸς ἐμαρτυρήθη, ὡς αὐτός ἐστιν ὁ ἀγαπητὸς Υἱὸς, ἐν ᾧ ηὐδόκησεν. ᾿Απὸ τότε δὲ, φησὶν ὁ εὐαγγελιστὴς, ἤρξατο κηρύττειν καὶ λέγειν, « Μετανοεῖτε, ἤγγικε γὰρ ἡ βασιλεία τῶν οὐρανῶν. » Οὗ δὴ χάριν καὶ ἡ προφητεία φησὶν, ὅτι « Κρατήσει ἀπὸ τοῦ ποταμοῦ ἕως τῶν περάτων τῆς οἰκουμένης. • Εἶτα καὶ ἑτέρωθεν τοῦτο ποιεῖ φανερόν.

« Kai katakyrieusei apo thalassēs heōs thalassēs. » ᾿Anti tou, pantōn kratēsei tōn termatōn tēs oikoumenēs. Epeidē gar peran tēs gēs ta megala esti kai aplōta pelagē, ha tines ᾿Atlantika kalousin, ē ōkeanon hesperion kai eǭon, eikotōs tēs oikoumenēs to kratos tais exōthen kyklousthai thalassais edēlōse. Kai touto saphesteron ho meta touton pepoiēke stichos. « Kai apo potamōn de heōs peratōn tēs oikoumenēs. • Potamon legei ton Iordanēn, en hǭ baptistheis ho Despotēs hypo tou Patros emartyrēthē, hōs autos estin ho agapētos Huios, en hǭ ēudokēsen. ᾿Apo tote de, phēsin ho euangelistēs, ērxato kēryttein kai legein, « Metanoeite, ēngike gar hē basileia tōn ouranōn. » Hou dē charin kai hē prophēteia phēsin, hoti « Kratēsei apo tou potamou heōs tōn peratōn tēs oikoumenēs. • Eita kai heterōthen touto poiei phaneron.

"And he will rule from sea to sea." That is, he will rule all the ends of the world. For since beyond the land are the great unnavigable seas, which some call Atlantic, or the western and eastern ocean, he rightly showed that his rule over the world is encircled by the seas outside. The next verse makes this clearer: "And from the river to the ends of the world." By "river" he means the Jordan, in which the Master was baptized and received the Father's witness that he is the beloved Son in whom he is well pleased. "From that time," says the evangelist, "he began to preach and to say, 'Repent, for the kingdom of heaven has come near.'" For this reason the prophecy too says that he will rule "from the river to the ends of the world." Then he makes this plain from another side as well.

Textual problem in this passage: see the notes.

Ps 72:8 (71:8 LXX) (quotation, high confidence) · Matt 3:17 (allusion, high confidence) · Matt 4:17 (quotation, high confidence)

Notes and citation

Summary: Psalm 72:8: Christ rules to the ends of the earth, beginning from the Jordan where he was baptized and began to preach.

  • A block of Migne's notes (variant readings and catena additions, including "Theotokos" and "Emmanuel") had leaked into the middle of this section in the OCR; it is removed by a logged correction.

Notes on the original text

  • Digital text corrected (leaked block of Migne's notes (variants and catena additions) removed (OCR); stray marks (OCR)): τῆς – οἰκουμένης τὸ κράτος ταῖς ἔξωθεν κυκλοῦσθαι δι θαλάσσαις → τῆς οἰκουμένης τὸ κράτος ταῖς ἔξωθεν κυκλοῦσθαι θαλάσσαις; εὐαγγελιΣταγ. ἡ στάζουσα. σταγόνες στάζουσαι. ᾿Ανθρωπείαν γενομένην. Ἡ δεσπ. γεγέν. τοῦ Θεοῦ Λόγου γέγονε. μέν. Τινά. ὁ Ἰωσήφ. Αὐτήν. ἀπειρόγαμον καὶ Θεοτόκον, καὶ συντόμως εἰπεῖν. Θεοῦ μητέρα. Ὡς ἀνθρώπινος. ἐν αὐτῇ καὶ ἐξ αὐτῆς τεχθείς· καὶ καλεῖται γὰρ τὸ ὄνομα αὐτοῦ Ἐμμανουὴλ, ὅ ἐστι μεθερμηνευόμενον Μεθ᾽ ἡμῶν ὁ Θεός · περὶ γὰρ αὐτοῦ ὁ προφήτης διὰ τῶν ἑξῆς. Ανατελεῖ- ᾿Ανατελεῖ δικαιοσύνη. ἀνθήσει ἐν ταῖς ἡμέραις αὐτοῦ δίκαιος. ᾿Αριθμοῦ. τικοῖς. των. περάτων. Οἰκουμένης. ἡ εἰς Χριστὸν τὸν Θεὸν ἡμῶν γνῶσίς τε καὶ πίστις. δι δέ. Εν --- δεσπότης. ἐν ᾧ τὸ ὑπὲρ ἡμῶν ὑπεισῆλθε βάπτισμα ὁ τοῦ γένους σωτήρ. Ὑπό, δόκησεν. οὐχ ὁ περὶ αὐτὸν, οὐδ᾽ αὖ πάλινὁ ἐν αὐτῷ. στὴς → εὐαγγελιστὴς.

Topics: Christology, Baptism

Cite (SBL): Theodoret, Interp. Ps. 71.8 (PG 80 80:1433; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-71-8) · Report an error

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

71.9PG 80 80:1435

« Ενώπιον αὐτοῦ προπεσοῦνται Αἰθίοπες, καὶ οἱ ἐχθροὶ αὐτοῦ χοῦν λείξουσι. Βασιλεῖς Θαρσεῖς καὶ νῆσοι δῶρα προσοίσουσι· βασιλεῖς ᾿Αράβων καὶ Σαββά δῶρα προσάξουσι.» Θαρσεῖς τὴν Καρχηδόνα, τὴν τῆς Λιβύης προκαθημένην, καὶ ὁ μακάριος Ἡσαΐας καὶ ὁ θαυμάσιος Ἰεζεκιήλ ὀνομάζουσι. Σαββὰ δὲ Αἰθιοπικὸν ἔθνος· ἀλλὰ Λίβυες μὲν οἱ καὶ ᾿Αφροὶ προσαγορευόμενοι, τὰ ἑσπέρια τῆς οἰκουμένης κατέχουσι τμήματα· Αἰθίοπες δὲ τὰ ἑῷα καὶ νότια · ῎Αραβες δὲ τὴν μέσην ἤπειρον· οἱ δὲ νησιῶται τῆς θαλάσσης τὰ μέσα. Τούτους δὲ ἔφη προπεσεῖσθαι ἐνώπιον αὐτοῦ, καὶ προσοίσειν ὡς Θεῷ τὴν προσκύνησιν, καὶ δῶρα προσκομιεῖν ὡς βασιλεῖ · τοὺς δὲ ἐχθροὺς ὑποβληθήσεσθαι ταῖς κατὰ τοῦ ὄφεως γεγενημέναις ἀραῖς· · Ἐπὶ τῷ στήθει καὶ τῇ κοιλίᾳ πορεύσῃ, καὶ γῆν φαγῇ πάσας τὰς ἡμέρας τῆς ζωῆς σου.» Ἑχθροὶ δὲ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν, οἱ παμπόνηροι δαίμονες, καθ' ὧν ἔδωκε τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων. Ἐπειδὴ δὲ τριῶν ἢ τεττάρων ἐθνῶν ἐμνημόνευσε, καὶ αἰνιγματωδῶς τὴν τῶν ἐθνῶν ἁπάντων μεταβολὴν παρεδήλωσε, σαφέστερον τὸν λόγον ποιεῖ.

« Enōpion autou propesountai Aithiopes, kai hoi echthroi autou choun leixousi. Basileis Tharseis kai nēsoi dōra prosoisousi; basileis ᾿Arabōn kai Sabba dōra prosaxousi.» Tharseis tēn Karchēdona, tēn tēs Libyēs prokathēmenēn, kai ho makarios Hēsaïas kai ho thaumasios Iezekiēl onomazousi. Sabba de Aithiopikon ethnos; alla Libyes men hoi kai ᾿Aphroi prosagoreuomenoi, ta hesperia tēs oikoumenēs katechousi tmēmata; Aithiopes de ta heǭa kai notia ; ᾿Arabes de tēn mesēn ēpeiron; hoi de nēsiōtai tēs thalassēs ta mesa. Toutous de ephē propeseisthai enōpion autou, kai prosoisein hōs Theǭ tēn proskynēsin, kai dōra proskomiein hōs basilei ; tous de echthrous hypoblēthēsesthai tais kata tou opheōs gegenēmenais arais; ; Epi tǭ stēthei kai tę̄ koilią poreusę̄, kai gēn phagę̄ pasas tas hēmeras tēs zōēs sou.» Hechthroi de tou Theou kai Sōtēros hēmōn, hoi pamponēroi daimones, kath' hōn edōke tēn exousian tou patein epanō opheōn kai skorpiōn. Epeidē de triōn ē tettarōn ethnōn emnēmoneuse, kai ainigmatōdōs tēn tōn ethnōn hapantōn metabolēn paredēlōse, saphesteron ton logon poiei.

"Before him the Ethiopians will fall down, and his enemies will lick the dust. The kings of Tharsis and the islands will offer gifts; the kings of the Arabs and Saba will bring gifts." Both the blessed Isaiah and the wonderful Ezekiel call Carthage, which lies before Libya, Tharsis. Saba is an Ethiopian nation. The Libyans, also called Africans, hold the western parts of the world; the Ethiopians the eastern and southern; the Arabs the middle of the mainland; and the islanders the middle of the sea. He said that these would fall down before him and offer him worship as God, and bring gifts as to a king; and that the enemies would be subjected to the curses laid on the serpent: "On your breast and belly you will go, and you will eat earth all the days of your life." The enemies of our God and Savior are the utterly wicked demons, against whom he gave authority to tread upon serpents and scorpions. Since he mentioned three or four nations, and hinted in a riddle at the change of all the nations, he makes his word clearer.

Ps 72:9 (71:9 LXX) (quotation, high confidence) · Ps 72:10 (71:10 LXX) (quotation, high confidence) · Gen 3:14 (quotation, high confidence) · Luke 10:19 (allusion, high confidence)

Notes and citation

Summary: Psalm 72:9-10: Ethiopians, Carthaginians, Arabs, and islanders represent all nations worshiping Christ, while the demons, his enemies, lick the dust like the serpent.

  • A fragment of the next section that the OCR displaced to the end of this one is restored to 71.11.
  • Theodoret identifies Tharsis with Carthage.

Notes on the original text

  • Digital text corrected (fragment of 71.11 displaced here by the OCR; split word (OCR); stray letter (OCR); stray letters (OCR)): Λίβυες μὲν οἱ δ καὶ → Λίβυες μὲν οἱ καὶ; νησιῶ ται → νησιῶται; τὴν ἐξουσίαν σε τοῦ → τὴν ἐξουσίαν τοῦ; Ἐπειδὴ δὲ σε τριῶν → Ἐπειδὴ δὲ τριῶν; » ἑκόντες· οἱ δὲ μετὰ τὴν ἀνάστασιν ἅπαντες. «Οὐ- → .

Cite (SBL): Theodoret, Interp. Ps. 71.9 (PG 80 80:1435; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-9

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-71-9) · Report an error

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

71.11PG 80 80:1435

« Καὶ προσκυνήσουσιν αὐτῷ πάντες οἱ βασιλεῖς τῆς γῆς. » Οἱ μὲν κατὰ τὸν παρόντα βίον ἑκόντες· οἱ δὲ μετὰ τὴν ἀνάστασιν ἅπαντες. Οὐδέπω γάρ, › ᾗ φησιν ὁ θεῖος ᾿Απόστολος, « ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα, · ἀλλὰ τότε κάμψει αὐτῷ πᾶν γόνυ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων. » Πάντα τὰ ἔθνη δουλεύσουσιν αὐτῷ. » Συμβαίνει ταῦτα τῇ τοῦ πατριάρχου Ἰακὼβ προφητεία, « Ὅτι αὐτὸς προσδοκία ἐθνῶν. » ῾Ὁρῶμεν δὲ καὶ τὸ τῆς προῤῥήσεως τέλος· οὐδὲ γάρ ἐστιν ἔθνος τῶν εὐαγγελικῶν κηρυγμάτων ἀνήκοον· ἀλλ᾽ εἰσὶν ἐν ἑκάστῳ οἱ τῆς θεογνωσίας τὴν αἴγλην δεξάμενοι.

« Kai proskynēsousin autǭ pantes hoi basileis tēs gēs. » Hoi men kata ton paronta bion hekontes; hoi de meta tēn anastasin hapantes. Oudepō gar, › hę̄ phēsin ho theios ᾿Apostolos, « horōmen autǭ ta panta hypotetagmena, ; alla tote kampsei autǭ pan gony epouraniōn, kai epigeiōn, kai katachthoniōn. » Panta ta ethnē douleusousin autǭ. » Symbainei tauta tę̄ tou patriarchou Iakōb prophēteia, « Hoti autos prosdokia ethnōn. » ῾Horōmen de kai to tēs prorrhēseōs telos; oude gar estin ethnos tōn euangelikōn kērygmatōn anēkoon; all᾽ eisin en hekastǭ hoi tēs theognōsias tēn aiglēn dexamenoi.

"And all the kings of the earth will worship him." Some in the present life willingly, all after the resurrection. "For we do not yet," as the divine apostle says, "see all things subjected to him"; but then "every knee will bow to him, of those in heaven, on earth, and under the earth." "All the nations will serve him." This agrees with the prophecy of the patriarch Jacob, "For he is the expectation of nations." And we see the fulfillment of the prediction; for there is no nation that has not heard the preaching of the Gospel, but in each there are those who have received the radiance of the knowledge of God.

Ps 72:11 (71:11 LXX) (quotation, high confidence) · Heb 2:8 (quotation, high confidence) · Phil 2:10 (quotation, high confidence) · Gen 49:10 (quotation, high confidence)

Notes and citation

Summary: Psalm 72:11: all kings will worship Christ, some willingly now and all after the resurrection; every nation has heard the gospel.

  • The words "willingly, all after the resurrection. For we do not yet" are restored here from the end of 71.9, where the OCR displaced them.

Notes on the original text

  • Digital text corrected (fragment displaced into 71.9 by the OCR, restored): Οἱ μὲν κατὰ τὸν παρόντα βίον δέπω → Οἱ μὲν κατὰ τὸν παρόντα βίον ἑκόντες· οἱ δὲ μετὰ τὴν ἀνάστασιν ἅπαντες. Οὐδέπω.

Topics: Eschatology

Cite (SBL): Theodoret, Interp. Ps. 71.11 (PG 80 80:1435; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-11

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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.

71.12PG 80 80:1435

« Ὅτι ἐῤῥύσατο πτωχὸν ἐκ δυνάστου, καὶ πένητα ᾧ οὐχ ὑπῆρχε βοηθός. Φείσεται πτωχοῦ καὶ πένητος, καὶ ψυχὰς πενήτων σώσει.» Προσκυνήσουσιν αὐτῷ ἅπαντες, τῆς πικρᾶς τοῦ διαβόλου τυραννίδος ἀπαλλαγέντες. Δυνάστην γὰρ αὐτὸν ὠνόμασε, πτωχὸν δὲ τὴν ἀνθρωπείαν φύσιν, ὡς ἔρημον γενομένην τηνικαῦτα Θεοῦ. ῎Αλλως τε καὶ τοῖς θείοις αὐτοῦ νόμοις καταστέλλει τοὺς δυναστεύοντας, καὶ ταῖς τῆς γεέννης ἀπειλαῖς καταπλήττει, καὶ παρασκευάζει φειδώ τινα τῶν πενήτων ποιεῖσθαι. Τοῦτο γὰρ καὶ · ἐπήγαγεν.

« Hoti errhysato ptōchon ek dynastou, kai penēta hǭ ouch hypērche boēthos. Pheisetai ptōchou kai penētos, kai psychas penētōn sōsei.» Proskynēsousin autǭ hapantes, tēs pikras tou diabolou tyrannidos apallagentes. Dynastēn gar auton ōnomase, ptōchon de tēn anthrōpeian physin, hōs erēmon genomenēn tēnikauta Theou. ᾿Allōs te kai tois theiois autou nomois katastellei tous dynasteuontas, kai tais tēs geennēs apeilais kataplēttei, kai paraskeuazei pheidō tina tōn penētōn poieisthai. Touto gar kai ; epēgagen.

"For he rescued the poor from the mighty, and the needy who had no helper. He will spare the poor and needy, and save the souls of the needy." "All will worship him, freed from the bitter tyranny of the devil." For he named him "the mighty," and human nature "poor," since it had then become bereft of God. Besides, by his divine laws he restrains the powerful, strikes them with the threats of hell, and makes them show some consideration to the poor. For this is what he added.

Ps 72:12 (71:12 LXX) (quotation, high confidence) · Ps 72:13 (71:13 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 72:12-13: Christ rescued poor human nature from the devil's tyranny and by his laws restrains the powerful.

Notes on the original text

  • Digital text corrected (stray letters (OCR); stray mark (OCR)): ἐκ δυνάστου το, καὶ → ἐκ δυνάστου, καὶ; Προσκυνήσουσιν τ' αὐτῷ → Προσκυνήσουσιν αὐτῷ.

Topics: Ethics

Cite (SBL): Theodoret, Interp. Ps. 71.12 (PG 80 80:1435; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-12

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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.

71.14PG 80 80:1437

« Ἐκ τόκου καὶ ἐξ ἀδικίας λυτρώσεται τὰς ψυχὰς αὐτῶν. » Τόκον δὲ τὴν πλεονεξίαν ἐκάλεσεν· οὕτω γὰρ αὐτὸν καὶ ὁ παλαιὸς προσαγορεύει νόμος, «Τόκον καὶ πλεονασμὸν οὐ λήψῃ» πείσει τοίνυν, φησὶ, τοὺς ἀδικίᾳ καὶ πλεονεξίᾳ χαίροντας ἐλέῳ καὶ φιλανθρωπίᾳ κεχρῆσθαι. « Καὶ ἔντιμον τὸ ὄνομα αὐτοῦ ἐνώπιον αὐτῶν. » Σεβάσμιος, φησὶν, ἔσται παρὰ πᾶσι, καὶ ἔνδοξος. « Καὶ ζήσεται, καὶ δοθήσεται αὐτῷ ἐκ τοῦ χρυσίου τῆς ᾿Αραβίας. » ᾿Αντὶ τῆς ᾿Αραβίας, Σαββά τεθείκασιν οἱ λοιποὶ ἑρμηνευταί. Καὶ τοῦτο μέντοι κἀκεῖνο τὰ ἀναθήματα προθεσπίζει τὰ παρὰ πάντων αὐτῷ καὶ βασιλέων καὶ βαρβάρων προσκομιζόμενα. Τὸ δὲ ζήσεται, ἀντὶ τοῦ διαμενεῖ τέθεικεν. « Καὶ προσεύξονται περὶ αὐτοῦ διαπαντὸς, ὅλην τὴν ἡμέραν εὐλογήσουσιν αὐτόν. » Ὑμνήσουσι δὲ αὐτὸν διηνεκῶς· ὑμνήσουσι δὲ καὶ τὸν αὐτοῦ Πατέρα, δι᾿ αὐτοῦ λαβόντες τῆς ὑμνῳδίας τὰς ἀφορμάς. Τὸ γὰρ, « Προσεύξονται περὶ αὐτοῦ, ἔοικε τῷ ἀποστολικῷ ἐκείνῳ · « Εὐχαριστῶ τῷ Θεῷ μου διὰ Ἰησοῦ Χριστοῦ. » Καὶ πάλιν· « Δι' οὗ τὴν προσαγωγὴν ἐσχήκαμεν πρὸς τὸν Πατέρα. Διὰ τούτου προσεύξονται τοίνυν ἅπαντες τῷ Πατρὶ, καὶ ὑμνήσουσιν αὐτὸν, ἐπὶ τοῖς παρὰ τοῦ Υἱοῦ καὶ αὐτὸν ὡς παρ᾿ αὐτοῦ ταῦτα δεξάμενοι. εἰς αὐτοὺς γεγενημένοις ἀγαθοῖς. Ὑμνήσουσι δὲ

« Ek tokou kai ex adikias lytrōsetai tas psychas autōn. » Tokon de tēn pleonexian ekalesen; houtō gar auton kai ho palaios prosagoreuei nomos, «Tokon kai pleonasmon ou lēpsę̄» peisei toinyn, phēsi, tous adikią kai pleonexią chairontas eleǭ kai philanthrōpią kechrēsthai. « Kai entimon to onoma autou enōpion autōn. » Sebasmios, phēsin, estai para pasi, kai endoxos. « Kai zēsetai, kai dothēsetai autǭ ek tou chrysiou tēs ᾿Arabias. » ᾿Anti tēs ᾿Arabias, Sabba tetheikasin hoi loipoi hermēneutai. Kai touto mentoi kakeino ta anathēmata prothespizei ta para pantōn autǭ kai basileōn kai barbarōn proskomizomena. To de zēsetai, anti tou diamenei tetheiken. « Kai proseuxontai peri autou diapantos, holēn tēn hēmeran eulogēsousin auton. » Hymnēsousi de auton diēnekōs; hymnēsousi de kai ton autou Patera, di᾿ autou labontes tēs hymnǭdias tas aphormas. To gar, « Proseuxontai peri autou, eoike tǭ apostolikǭ ekeinǭ ; « Eucharistō tǭ Theǭ mou dia Iēsou Christou. » Kai palin; « Di' hou tēn prosagōgēn eschēkamen pros ton Patera. Dia toutou proseuxontai toinyn hapantes tǭ Patri, kai hymnēsousin auton, epi tois para tou Huiou kai auton hōs par᾿ autou tauta dexamenoi. eis autous gegenēmenois agathois. Hymnēsousi de

"From usury and injustice he will redeem their souls." He called greed "usury"; for so the old law too names it: "You shall not take usury and increase." "He will persuade," he says, "those who delight in injustice and greed to practice mercy and love for humankind." "And his name will be honored before them." "He will be revered and glorious among all." "And he will live, and there will be given him of the gold of Arabia." For "Arabia" the other translators put "Saba." This and that foretell the offerings brought to him by all, kings and barbarians. He put "he will live" for "he will endure." "And they will pray concerning him continually; all the day they will bless him." "They will hymn him constantly; and they will hymn his Father too, taking from him the occasions of their hymnody." For "they will pray concerning him" is like the apostle's saying, "I thank my God through Jesus Christ," and again, "through whom we have access to the Father." Through him, then, all will pray to the Father and hymn him for the good things done for them by the Son; and they will hymn him too, as having received these things from him.

Ps 72:14 (71:14 LXX) (quotation, high confidence) · Ps 72:15 (71:15 LXX) (quotation, high confidence) · Lev 25:36 (quotation, high confidence) · Rom 1:8 (quotation, high confidence) · Eph 2:18 (quotation, high confidence)

Notes and citation

Summary: Psalm 72:14-15: Christ will free people from greed; all nations will bring him gifts and, through him, pray to and praise the Father.

  • The OCR has displaced the last clauses of this section; the translation follows the evident order.

Notes on the original text

  • Digital text corrected (OCR slip; stray letters (OCR); verse number leaked into the text (OCR)): Ἐκ τόκου τὸ καὶ → Ἐκ τόκου καὶ; Τόκον καὶ τὸ πλεονασμὸν → Τόκον καὶ πλεονασμὸν; ἔνδοξος. ιδ΄. « → ἔνδοξος. «; Ὑμνήσουσ: δὲ → Ὑμνήσουσι δὲ.

Topics: Ethics

Cite (SBL): Theodoret, Interp. Ps. 71.14 (PG 80 80:1437; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-14

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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.

71.16PG 80 80:1437

« Ἔσται στήριγμα ἐν τῇ γῇ ἐπ᾿ ἄκρων τῶν ὀρέων. » Αὐτὸς, φησὶ, στηρίξει, καὶ ἐρείσει τοὺς εἰς αὐτὸν πεπιστευκότας, καὶ ὑψηλοὺς δείξει καὶ μετεώρους, ὡς ἐν αὐταῖς ἑστῶτας ταῖς τῶν ὀρῶν κορυφαῖς. Τοῦτο δὴ καὶ ὁ Κύριος ἔφη τοῖς ἑαυτοῦ μαθηταῖς· « Οὐ δύναται πόλις κρυβῆναι ἐπάνω ὅρους κειμένη· οὐδὲ καίουσι λύχνον, καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον, ἀλλ᾽ ἐπὶ τὴν λυχνίαν, καὶ φαίνει πᾶσι τοῖς ἐν τῇ οἰκίᾳ. • Ὑπεραρθήσεται ὑπὲρ τὸν Λίβανον ὁ καρπὸς αὐτῶν Ἐπειδὴ τῶν ὑψηλῶν ὁρῶν ἐμνημόνευσεν , εἰκότως καὶ τοῦ Λιβάνου τὴν μνήμην παρήγαγεν, ὡς τῶν κατὰ τὴν Παλαιστίνην ὀρῶν ὑψηλοτάτου · καί φησι, τὴν διδασκαλίαν αὐτοῦ, καὶ τοὺς ταύτης ὑποφήτας καὶ κήρυκας, ὑψηλοτέρους καὶ περιφανεστέρους τοῦ Λιβάνου γενήσεσθαι. « Καὶ ἐξανθήσουσιν ἐκ πόλεως ὡσεὶ χόρτος τῆς γῆς. » Οἱ μὲν οὖν πεπιστευκότες αὐτῷ τοιοῦτον βλαστήσουσι καρπόν. Οἱ δὲ ἀπιστήσαντες Ἰουδαῖοι χόρτῳ φυομένῳ, καὶ παραυτίκα φθειρομένῳ, ἀπεικασθήσονται.

« Estai stērigma en tę̄ gę̄ ep᾿ akrōn tōn oreōn. » Autos, phēsi, stērixei, kai ereisei tous eis auton pepisteukotas, kai hypsēlous deixei kai meteōrous, hōs en autais hestōtas tais tōn orōn koryphais. Touto dē kai ho Kyrios ephē tois heautou mathētais; « Ou dynatai polis krybēnai epanō horous keimenē; oude kaiousi lychnon, kai titheasin auton hypo ton modion, all᾽ epi tēn lychnian, kai phainei pasi tois en tę̄ oikią. • Hyperarthēsetai hyper ton Libanon ho karpos autōn Epeidē tōn hypsēlōn horōn emnēmoneusen , eikotōs kai tou Libanou tēn mnēmēn parēgagen, hōs tōn kata tēn Palaistinēn orōn hypsēlotatou ; kai phēsi, tēn didaskalian autou, kai tous tautēs hypophētas kai kērykas, hypsēloterous kai periphanesterous tou Libanou genēsesthai. « Kai exanthēsousin ek poleōs hōsei chortos tēs gēs. » Hoi men oun pepisteukotes autǭ toiouton blastēsousi karpon. Hoi de apistēsantes Ioudaioi chortǭ phyomenǭ, kai parautika phtheiromenǭ, apeikasthēsontai.

"There will be a support on the earth, on the tops of the mountains." "He will support and prop up those who have believed in him," he says, "and show them high and lifted up, as though standing on the very peaks of the mountains." This is what the Lord too said to his disciples: "A city set on a mountain cannot be hidden; nor do they light a lamp and put it under the bushel, but on the lampstand, and it gives light to all in the house." "Their fruit will be lifted up above Lebanon." Since he mentioned high mountains, he rightly brought in Lebanon too, as the highest of the mountains of Palestine; and he says that his teaching, and its interpreters and heralds, will be higher and more conspicuous than Lebanon. "And they will blossom from the city like the grass of the earth." Those who have believed in him will put forth such fruit. But the Jews who did not believe will be likened to grass that springs up and at once withers.

Ps 72:16 (71:16 LXX) (quotation, high confidence) · Matt 5:14 (quotation, high confidence) · Matt 5:15 (quotation, high confidence)

Notes and citation

Summary: Psalm 72:16: Christ will raise up believers like cities on mountains and their teaching above Lebanon; unbelievers will wither like grass.

  • The comparison of unbelieving Jews to withering grass is Theodoret's; translated as written.

Cite (SBL): Theodoret, Interp. Ps. 71.16 (PG 80 80:1437; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-16

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-71-16) · 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.

71.17PG 80 80:1439

« Ἔσται τὸ ὄνομα αὐτοῦ εὐλογημένον εἰς τοὺς αἰῶνας · πρὸ τοῦ ἡλίου διαμενεῖ τὸ ὄνομα αὐτοῦ . » Τὸ · εὐλογημένον παρ᾿ οὐδενὶ κεῖται. οὔτε ἐν τῷ Ἑξαπλῷ, οὔτε παρ' Ἑβραίοις. Δείκνυσιν αὐτὸν διὰ τῆς πρὸ, τοῦ ἡλίου καὶ τῆς σελήνης πρεσβύτερον · · οὐ γὰρ ἁπλῶς πρὸ τοῦ ἡλίου διαμένει, ἀλλὰ γενεᾶς γενεῶν. [ Τὸ δὲ γενεᾶς γενεῶν] καὶ ἐπὶ τοῦ ἡλίου καὶ ἐπὶ τῆς σελήνης τέθεικεν. Ἥλιος γὰρ καὶ σελήνη ὁμόχρονοι, κατὰ ταυτὸν γὰρ ἐγένοντο. « Εἶπε γὰρ, φησὶν, ὁ Θεὸς, Γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ· καὶ ἐποίησεν ὁ Θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους. » Εἰ τοίνυν πρὸ τῆς σελήνης γενεᾶς γενεῶν, καὶ πρὸ τοῦ ἡλίου. « Καὶ ἐνευλογηθή- σονται ἐν αὐτῷ πᾶσαι αἱ φυλαὶ τῆς γῆς. » Ἐνταῦθα τῆς περὶ τὸν Ἀβραὰμ, καὶ τὸν Ἰσαὰκ, καὶ τὸν μακάριον αὐτὸν, καὶ ὕμνων ἄξιον ὀνομάζει. Εἶτα σαφέστερον ὁ προφήτης τὴν κεκρυμμένην αὐτοῦ διδάσκων θεότητα ἐπήγαγεν· Ἰακὼβ ἐπαγγελίας ἐμνημόνευσε. Τοῖς γὰρ τρισὶ πατριάρχαις ὑπέσχετο ὁ Θεὸς εὐλογηθήσεσθαι, ποτὲ μὲν πάντα τὰ ἔθνη τῆς γῆς, ποτὲ δὲ τὰς φυλὰς τῆς γῆς. Διαφόρως δὲ πᾶσαν τῶν ἀνθρώπων τὴν φύσιν ὀνομάζει. Τοῦτο δὲ καὶ ὁ μακάριος Παῦλος ἑρμηνεύων ἔφη· « Τῷ δὲ Ἀβραὰμ ἐῤῥήθησαν αἱ ἐπαγγελίαι, καὶ τῷ σπέρματι αὐτοῦ. » Οὐ λέγει, καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ' ὡς ἐφ᾿ ἑνὸς, καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστός. Καὶ μέντοι καὶ ἐν τῇ πρὸς Ἑβραίους Ἐπιστολῇ· « Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται Περὶ τούτου καὶ ὁ προκείμενος προθεσπίζει ψαλμὸς, δι' αὐτοῦ λέγων πάσας εὐλογηθήσεσθαι τὰς φυλάς. « Πάντα τὰ ἔθνη μακαριοῦσιν αὐτόν. » Τὰ μὲν ὡς περὶ ἀν· θρώπου, τὰ δὲ ὡς περὶ Θεοῦ, ὁ προφητικὸς διεξήλυθε λόγος. Εὑρίσκομεν τὸ μακάριος καὶ ἐπὶ τοῦ Θεοῦ κείμενον · ι Ὁ μακάριος, φησὶ, καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων, καὶ Κύριος τῶν κυριευόντων, ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον. • Πάντα γὰρ, φησὶ, τὰ ἔθνη

« Estai to onoma autou eulogēmenon eis tous aiōnas ; pro tou hēliou diamenei to onoma autou . » To ; eulogēmenon par᾿ oudeni keitai. oute en tǭ Hexaplǭ, oute par' Hebraiois. Deiknysin auton dia tēs pro, tou hēliou kai tēs selēnēs presbyteron ; ; ou gar haplōs pro tou hēliou diamenei, alla geneas geneōn. [ To de geneas geneōn] kai epi tou hēliou kai epi tēs selēnēs tetheiken. Hēlios gar kai selēnē homochronoi, kata tauton gar egenonto. « Eipe gar, phēsin, ho Theos, Genēthētōsan phōstēres en tǭ stereōmati tou ouranou; kai epoiēsen ho Theos tous dyo phōstēras tous megalous. » Ei toinyn pro tēs selēnēs geneas geneōn, kai pro tou hēliou. « Kai eneulogēthē- sontai en autǭ pasai hai phylai tēs gēs. » Entautha tēs peri ton Abraam, kai ton Isaak, kai ton makarion auton, kai hymnōn axion onomazei. Eita saphesteron ho prophētēs tēn kekrymmenēn autou didaskōn theotēta epēgagen; Iakōb epangelias emnēmoneuse. Tois gar trisi patriarchais hypescheto ho Theos eulogēthēsesthai, pote men panta ta ethnē tēs gēs, pote de tas phylas tēs gēs. Diaphorōs de pasan tōn anthrōpōn tēn physin onomazei. Touto de kai ho makarios Paulos hermēneuōn ephē; « Tǭ de Abraam errhēthēsan hai epangeliai, kai tǭ spermati autou. » Ou legei, kai tois spermasin, hōs epi pollōn, all' hōs eph᾿ henos, kai tǭ spermati sou, hos esti Christos. Kai mentoi kai en tę̄ pros Hebraious Epistolę̄; « Ou gar dēpou angelōn epilambanetai Peri toutou kai ho prokeimenos prothespizei psalmos, di' autou legōn pasas eulogēthēsesthai tas phylas. « Panta ta ethnē makariousin auton. » Ta men hōs peri an; thrōpou, ta de hōs peri Theou, ho prophētikos diexēlythe logos. Heuriskomen to makarios kai epi tou Theou keimenon ; i Ho makarios, phēsi, kai monos dynastēs, ho basileus tōn basileuontōn, kai Kyrios tōn kyrieuontōn, ho monos echōn athanasian, phōs oikōn aprositon. • Panta gar, phēsi, ta ethnē

"His name will be blessed forever; his name will endure before the sun." "Blessed" is found in no one, neither in the Hexapla nor among the Hebrews. By "before the sun" and the moon he shows him older; for he endures not simply before the sun but "generation of generations." [He put "generation of generations"] of both the sun and the moon. For the sun and moon are of the same age, since they came into being at the same time: "For God said," it says, "Let there be lights in the firmament of heaven; and God made the two great lights." If, then, he is before the moon "generation of generations," he is also before the sun. "And all the tribes of the earth will be blessed in him." Here he recalled the promise made to Abraham, Isaac, and Jacob. For God promised the three patriarchs that, sometimes, all the nations of the earth, and at other times the tribes of the earth, would be blessed; in different ways he names the whole nature of mankind. The blessed Paul too, interpreting this, said, "The promises were spoken to Abraham and to his seed. It does not say 'and to seeds,' as of many, but as of one, 'and to your seed,' who is Christ." And in the Letter to the Hebrews: "For surely it is not angels he takes hold of . . ." About him the present psalm too prophesies, saying that all the tribes will be blessed through him. "All the nations will call him blessed." The prophetic word has gone through some things as about a man, others as about God. We find "blessed" applied to God too: "The blessed and only Sovereign," it says, "the King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light." "For all the nations," he says, name him blessed and worthy of hymns. Then the prophet, teaching his hidden divinity more clearly, added:

Ps 72:17 (71:17 LXX) (quotation, high confidence) · Gen 1:14 (quotation, high confidence) · Gen 1:16 (quotation, high confidence) · Gen 12:3 (allusion, high confidence) · Gen 26:4 (allusion, medium confidence) · Gen 28:14 (allusion, high confidence) · Gal 3:16 (quotation, high confidence) · Heb 2:16 (quotation, high confidence) · 1 Tim 6:15 (quotation, high confidence) · 1 Tim 6:16 (quotation, high confidence)

Notes and citation

Summary: Psalm 72:17: Christ is older than sun and moon; in him, Abraham's seed, all tribes are blessed, and the nations call him blessed as God.

  • The OCR has displaced parts of this section (the patriarchs' promise and the closing sentence); the translation follows the evident order. The Hebrews quotation (Heb 2:16) breaks off in the text as printed. The bracketed words are bracketed in Migne.

Notes on the original text

  • Digital text corrected (stray letter (OCR); stray letter and split word (OCR); stray letters (OCR)): καὶ τῆς ὁ σελή νης → καὶ τῆς σελήνης; καὶ ἐπὶ ὁ τοῦ ἡλίου → καὶ ἐπὶ τοῦ ἡλίου; Εὑρίσκομεν τὸ τα μακάριος → Εὑρίσκομεν τὸ μακάριος.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 71.17 (PG 80 80:1439; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-17

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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.

71.18PG 80 80:1439

« Εὐλογητὸς Κύριος ὁ Θεὸς Ἰσραὴλ, ὁ ποιῶν θαυμάσια μόνος. » Οὗτος γὰρ, φησὶν, αὐτὸς ὁ προφητευόμενος, καὶ τὰς προειρημένας θαυματουργίας ἐπιτελέσων, αὐτός ἐστι καὶ τοῦ Ἰσραὴλ Θεὸς, καὶ τῶν ἁπάντων Δεσπότης. « Καὶ εὐλογημένον τὸ ὄνομα τῆς δόξης αὐτοῦ εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. » Διὸ προσήκει παρὰ πάντων αὐτὸν ὑμνεῖσθαι. Εἰ γὰρ τὴν φύσιν αὐτοῦ ὡς ἀνέφικτον ἀγνοοῦμεν, ἀλλὰ τὸ σωτήριον αὐτοῦ ἐδιδάχθημεν ὄνομα. • Καὶ πληρωθήσεται τῆς δόξης αὐτοῦ πᾶσα ἡ γῆ. Γένοιτο, γένοιτο. » πολλάκις διὰ παντὸς προηγόρευσε τοῦ ψαλμοῦ, ταῦτα καὶ πληρώσας τὴν προφητείαν τέθηκε, βεβαιοτέραν τὴν πρόῤῥησιν ἐργαζόμενος. Λέγει δὲ ὅτι καὶ ἐν πάσῃ τῇ γῇ δῆλος ἔσται, καὶ γνώριμος ὡς Θεός ἐστι καὶ τῶν ὅλων Δεσπότης, καὶ τὸ παρὰ πάντων δέξεται σέβας, ταῖς τῆς θεογνωσίας αὐτοῦ καταυγάσας ἀκτῖσιν. Τοῦτο δὲ διὰ τῆς τοῦ Πνεύματος χάριτος ὁ προφήτης μεμαθηκὼς, καὶ πυρσευθεὶς τῷ πόθῳ, ἐπεύχεται γενέσθαι, καὶ πέρας τὴν προφητείαν λαβεῖν. Διὸ καὶ ἐπιλέγει, Γένοιτο, γένοιτο· ἢ κατὰ τὸν ᾿Ακύλαν Πεπιστωμένως, πεπιστωμένως, ἀντὶ τοῦ, ἀψευδῆ καὶ ἀληθῆ τὰ εἰρημένα, καὶ δέξεται πάντως τὸ τέλος. Ἐξέλιπον οἱ ὕμνοι Δαβὶδ υἱοῦ Ἰεσαί.

« Eulogētos Kyrios ho Theos Israēl, ho poiōn thaumasia monos. » Houtos gar, phēsin, autos ho prophēteuomenos, kai tas proeirēmenas thaumatourgias epitelesōn, autos esti kai tou Israēl Theos, kai tōn hapantōn Despotēs. « Kai eulogēmenon to onoma tēs doxēs autou eis ton aiōna, kai eis ton aiōna tou aiōnos. » Dio prosēkei para pantōn auton hymneisthai. Ei gar tēn physin autou hōs anephikton agnooumen, alla to sōtērion autou edidachthēmen onoma. • Kai plērōthēsetai tēs doxēs autou pasa hē gē. Genoito, genoito. » pollakis dia pantos proēgoreuse tou psalmou, tauta kai plērōsas tēn prophēteian tethēke, bebaioteran tēn prorrhēsin ergazomenos. Legei de hoti kai en pasę̄ tę̄ gę̄ dēlos estai, kai gnōrimos hōs Theos esti kai tōn holōn Despotēs, kai to para pantōn dexetai sebas, tais tēs theognōsias autou kataugasas aktisin. Touto de dia tēs tou Pneumatos charitos ho prophētēs memathēkōs, kai pyrseutheis tǭ pothǭ, epeuchetai genesthai, kai peras tēn prophēteian labein. Dio kai epilegei, Genoito, genoito; ē kata ton ᾿Akylan Pepistōmenōs, pepistōmenōs, anti tou, apseudē kai alēthē ta eirēmena, kai dexetai pantōs to telos. Exelipon hoi hymnoi Dabid huiou Iesai.

"Blessed be the Lord, the God of Israel, who alone does wonders." "For this very one who is prophesied," he says, "and who will accomplish the wonders spoken of, is both the God of Israel and the Master of all." "And blessed be the name of his glory forever, and to the age of the age." "So it is fitting that he be hymned by all. For though we do not know his nature, since it is beyond reach, we have been taught his saving name." "And the whole earth will be filled with his glory. So be it, so be it." Having foretold these things many times throughout the psalm, he set them down again in completing the prophecy, making the prediction surer. He says that he will be manifest throughout the earth and known as God and Master of all, and will receive reverence from all, having lit them with the rays of the knowledge of himself. The prophet, having learned this through the grace of the Spirit and being fired with longing, prays that it may happen and that the prophecy may reach its fulfillment. So he adds, "So be it, so be it," or, according to Aquila, "Faithfully, faithfully"; that is, what was said is without falsehood and true and will certainly be fulfilled. The hymns of David son of Jesse are ended.

Ps 72:18 (71:18 LXX) (quotation, high confidence) · Ps 72:19 (71:19 LXX) (quotation, high confidence) · Ps 72:20 (71:20 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 72:18-20: the prophesied king is the God of Israel and Master of all; the prophet prays that the whole earth be filled with his glory.

  • A stray closing bracket and a verse number are removed.

Notes on the original text

  • Digital text corrected (stray bracket (OCR); verse number leaked into the text (OCR)): Δεσπότης. ι ιθ'. « → Δεσπότης. «; Πεπιστωμένως, πεπιστωμένως, ] → Πεπιστωμένως, πεπιστωμένως,.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 71.18 (PG 80 80:1439; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/71-18

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-71-18) · 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.