Interpretation of the Psalms 73.1–75.12
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 73
73.1PG 80 80:1453
« Συνέσεως τῷ ᾿Ασάφ. » Τὴν ἐσομένην τῆς Ἱερουσαλήμ πανωλεθρίαν ὁ προφητικὸς προθεσπίζων λόγος, ἐπιστῆναι καὶ συνιέναι κελεύει τοῖς ἐντυγχάνουσι τοῦ ψαλμοῦ τὴν διάνοιαν. Τινὲς μέντοι τοῖς ὑπὸ Ἀντιόχου τοῦ Ἐπιφανοῦς γεγενημένοις προσἡρμοσαν τὸν ψαλμὸν, οὔτε τῇ ἱστορίᾳ προσεσχηκότες, οὔτε τοῦ ψαλμοῦ τὴν προφητείαν ἀκριβῶς νενοηκότες. Ὁ μὲν γὰρ ψαλμὸς ἐμπρησμὸν λέγει τοῦ θείου νεὼ, καὶ κατάλυσιν οἰκιῶν, καὶ πόρθησιν τῆς πόλεως παντελῆ · ταῦτα δὲ ὑπὸ ᾿Αντιόχου γεγενῆσθαι παρὰ τῆς ἱστορίας οὐ μεμαθήκαμεν. Οὔτε μὴν τῇ Βαβυλωνίων ἁρμόττει πολιορκίᾳ· προφήτας γὰρ εἶχον τηνικαῦτα πολλοὺς, τὸν Ἱερεμίαν, Οὐρίαν τὸν Σαμαίου, τὸν Ἰεζεκιήλ, Δανιήλ. Ὁ δὲ ψαλμός φησιν· « Οὐκ ἔστιν ἔτι προφήτης, καὶ ἡμᾶς οὐ γνώσεται ἔτι. » Εἰ δὲ μήτε Βαβυλωνίοις, μήτε Μακεδόσιν ἁρμόττει, δῆλον ὅτι τὴν ὑπὸ Ῥωμαίων ἐπενεχθεῖσαν αὐτοῖς πανωλεθρίαν προαγορεύει», μεθ' ἣν οὐδεμιᾶς ἀνακλήσεως ἔτυχον, τῆς κατὰ τοῦ Σωτῆρος ἀσεβείας τίνοντες δίκας. Θαυμάσαι δὲ ἄξιον τὴν ἄῤῥητον ἀγαθότητα τοῦ Δεσπότου· ὅτι καὶ προειδὼς αὐτῶν ἀκριβῶς " τὴν ἀπείθειαν, τῇ προφητείᾳ τῶν ἐσομένων κακῶν ἀποτρέπειν τῆς ἀσεβείας πειρᾶται. Δηλοῖ δὲ ὅμως καὶ αὐτὸ τοῦ Ψαλμοῦ τὸ προοίμιον, ὡς ταύτην ἡ πρόῤῥησις τὴν ὑπόθεσιν ἔχει. « Ἱνατί, ὁ Θεὸς, ἀπώσω εἰς τέλος; › Οὔτε γὰρ, ὡς ἐπὶ Βαβυλωνίων, τῇ δουλείᾳ τὸν ἑβδομηκοντούτην ὥρισας χρόνον, οὔτε ὡς ἐπὶ ᾿Αντιόχου, τὰ ἑπτὰ ἥμισυ ἔτη, κατὰ τὴν τοῦ Δανιὴλ προφητείαν, ἀλλ᾽ εἰς τέλος ἀπώσω, καὶ πανωλεθρίαν κατεψηφίσω. « Ὠργίσθη ὁ θυμός σου ἐπὶ πρόβατα νομῆς σου. · Ἐπίμονον ἔσχες τὴν κατὰ τῶν προβάτων τῶν σῶν ἀγανάκτησιν. « Μνήσθητι τῆς συναγωγῆς σου, ἧς ἐκτήσω ἀπ᾿ ἀρχῆς. » ῎Ἄνωθεν καὶ ἐξ ἀρχῆς ἡμέτερος ἐπεκλήθης Θεὸς, καὶ σὸς ἐχρηματίσαμεν, Δέσποτα, λαός. « Ἑλυτρώσω ῥάβδον κληρονομίας σου. » Τῆς σῆς γὰρ ἀπολαύσαντες βοηθείας, τῆς Αἰγυπτίων ἀπηλλάγημεν δουλείας· κληρονομίαν δὲ αὐτοὺς καὶ ὁ μακάριος ἐκάλεσε Μωσῆς. · Ἐγενήθη γὰρ, φησὶ, μερὶς Κυρίου, λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ. » ῾Ράβδον δὲ τὸ βασιλικὸν ὠνόμασε σκῆπτρον, ἀντὶ τοῦ, Σὴ ἐξ ἀρχῆς ἐγενόμεθα μερὶς, σὸς ὠνομάσθημεν κλῆρος, ὑπὸ τὴν σὴν ἐτελέσαμεν βασιλείαν. Οὕτω καὶ ἐν τῷ μδ' ψαλμῷ τὸ βασιλικὸν σκῆπτρον προσηγόρευσε ῥάβδον. Ἔφη γάρ· • Ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας • Όρος Σιὼν τοῦτο, ὁ κατεσκήνωσας ἐν αὐτῷ.» Τῆς δὲ Αἰγυπτίων ἡμᾶς δουλείας ἐλευθερώσας, εἰς τὴν ἐπηγγελμένην τοῖς πατράσιν εἰσήγαγες γῆν, καὶ σαυτῷ τὸ Σιὼν ἀφιέρωσας ὄρος, ἵνα ὡς ἐν βασιλείοις τισὶν οἰκῶν, τὸν σὸν ἰθύνῃς λαόν. Ταῦτα δὲ προελέγετο, μήπω τοῦ ἐν Ἱεροσολύμοις οἰκοδομηθέντος νεώ Μετὰ γὰρ τὸν Δαβίδ, καὶ τὸν ᾿Ασάφ, ὁ Σολομὼν τοῦτον ἐδείματο.
« Syneseōs tǭ ᾿Asaph. » Tēn esomenēn tēs Hierousalēm panōlethrian ho prophētikos prothespizōn logos, epistēnai kai synienai keleuei tois entynchanousi tou psalmou tēn dianoian. Tines mentoi tois hypo Antiochou tou Epiphanous gegenēmenois prosērmosan ton psalmon, oute tę̄ historią proseschēkotes, oute tou psalmou tēn prophēteian akribōs nenoēkotes. Ho men gar psalmos emprēsmon legei tou theiou neō, kai katalysin oikiōn, kai porthēsin tēs poleōs pantelē ; tauta de hypo ᾿Antiochou gegenēsthai para tēs historias ou memathēkamen. Oute mēn tę̄ Babylōniōn harmottei poliorkią; prophētas gar eichon tēnikauta pollous, ton Hieremian, Ourian ton Samaiou, ton Iezekiēl, Daniēl. Ho de psalmos phēsin; « Ouk estin eti prophētēs, kai hēmas ou gnōsetai eti. » Ei de mēte Babylōniois, mēte Makedosin harmottei, dēlon hoti tēn hypo Rhōmaiōn epenechtheisan autois panōlethrian proagoreuei», meth' hēn oudemias anaklēseōs etychon, tēs kata tou Sōtēros asebeias tinontes dikas. Thaumasai de axion tēn arrhēton agathotēta tou Despotou; hoti kai proeidōs autōn akribōs " tēn apeitheian, tę̄ prophēteią tōn esomenōn kakōn apotrepein tēs asebeias peiratai. Dēloi de homōs kai auto tou Psalmou to prooimion, hōs tautēn hē prorrhēsis tēn hypothesin echei. « Hinati, ho Theos, apōsō eis telos? › Oute gar, hōs epi Babylōniōn, tę̄ douleią ton hebdomēkontoutēn hōrisas chronon, oute hōs epi ᾿Antiochou, ta hepta hēmisy etē, kata tēn tou Daniēl prophēteian, all᾽ eis telos apōsō, kai panōlethrian katepsēphisō. « Ōrgisthē ho thymos sou epi probata nomēs sou. ; Epimonon esches tēn kata tōn probatōn tōn sōn aganaktēsin. « Mnēsthēti tēs synagōgēs sou, hēs ektēsō ap᾿ archēs. » ᾿Anōthen kai ex archēs hēmeteros epeklēthēs Theos, kai sos echrēmatisamen, Despota, laos. « Helytrōsō rhabdon klēronomias sou. » Tēs sēs gar apolausantes boētheias, tēs Aigyptiōn apēllagēmen douleias; klēronomian de autous kai ho makarios ekalese Mōsēs. ; Egenēthē gar, phēsi, meris Kyriou, laos autou Iakōb, schoinisma klēronomias autou Israēl. » ῾Rabdon de to basilikon ōnomase skēptron, anti tou, Sē ex archēs egenometha meris, sos ōnomasthēmen klēros, hypo tēn sēn etelesamen basileian. Houtō kai en tǭ md' psalmǭ to basilikon skēptron prosēgoreuse rhabdon. Ephē gar; • Rhabdos euthytētos hē rhabdos tēs basileias • Oros Siōn touto, ho kateskēnōsas en autǭ.» Tēs de Aigyptiōn hēmas douleias eleutherōsas, eis tēn epēngelmenēn tois patrasin eisēgages gēn, kai sautǭ to Siōn aphierōsas oros, hina hōs en basileiois tisin oikōn, ton son ithynę̄s laon. Tauta de proelegeto, mēpō tou en Hierosolymois oikodomēthentos neō Meta gar ton Dabid, kai ton ᾿Asaph, ho Solomōn touton edeimato.
"Of understanding; of Asaph." The prophetic word, foretelling the utter destruction to come upon Jerusalem, bids those who read the psalm to attend to and understand its sense. Some, however, fitted the psalm to what happened under Antiochus Epiphanes, neither attending to the history nor understanding the prophecy of the psalm precisely. For the psalm speaks of the burning of the divine temple, the demolition of houses, and the complete sack of the city; and we have not learned from history that these were done by Antiochus. Nor does it fit the Babylonian siege; for they then had many prophets, Jeremiah, Uriah son of Shemaiah, Ezekiel, and Daniel. But the psalm says, "There is no longer a prophet, and he will no longer know us." If it fits neither the Babylonians nor the Macedonians, it is plain that it foretells the utter destruction brought on them by the Romans, after which they obtained no recall, paying the penalty for their impiety against the Savior. One must marvel at the inexpressible goodness of the Master, that, though he foreknew their disobedience precisely, he tries by prophesying the evils to come to turn them from impiety. The very opening of the psalm shows that the prediction has this subject. "Why, O God, have you cast us off to the end?" "For you did not set the seventy-year period for the slavery, as with the Babylonians, nor the seven and a half years, as with Antiochus, according to Daniel's prophecy; but you have cast us off to the end and decreed utter destruction." "Your anger was kindled against the sheep of your pasture." "You held a lasting indignation against your sheep." "Remember your congregation, which you acquired from the beginning." "From of old and from the beginning you were called our God, and we were named your people, Master." "You redeemed the rod of your inheritance." "For enjoying your help, we were freed from slavery to the Egyptians." The blessed Moses too called them an inheritance: "For the Lord's portion became his people Jacob; Israel the measured lot of his inheritance." He named the royal scepter a "rod"; that is, "From the beginning we became your portion, were named your lot, and were under your kingship." So too in the forty-fourth psalm he called the royal scepter a rod; for he said, "A rod of uprightness is the rod of your kingdom." "This Mount Zion, in which you dwelt." "Having freed us from slavery to the Egyptians, you brought us into the land promised to the fathers and dedicated Mount Zion to yourself, so that, dwelling there as in a palace, you might direct your people." These things were foretold before the temple in Jerusalem was built; for Solomon built it after David and Asaph.
Ps 74:1 (73:1 LXX) (quotation, high confidence) · Ps 74:2 (73:2 LXX) (quotation, high confidence) · Ps 74:9 (73:9 LXX) (quotation, high confidence) · Jer 26:20 (33:20 LXX) (allusion, high confidence) · Jer 25:11 (allusion, medium confidence) · Dan 7:25 (allusion, medium confidence) · Deut 32:9 (quotation, high confidence) · Ps 45:6 (44:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 74, title and verses 1-2: the psalm foretells not Antiochus's or Babylon's sack but the final destruction of Jerusalem by the Romans; the people recall that God made them his inheritance.
- Theodoret's view that the Roman destruction was punishment for the Jews' impiety against the Savior is translated as written.
- "Seven and a half years" is the figure as printed; Daniel's period for Antiochus is usually reckoned as three and a half years (Dan 7:25; 12:7).
Notes on the original text
- Digital text corrected (OCR letter slip; split word (OCR); split word and stray letters (OCR); stray letters (OCR); verse number leaked into the text (OCR)): ἐμπρησμὸν λέγει το τοῦ → ἐμπρησμὸν λέγει τοῦ; τῆς κατὰ τοῦ Σω· τῆρος το ἀσεβείας → τῆς κατὰ τοῦ Σωτῆρος ἀσεβείας; ἀσεΕείας → ἀσεβείας; ἔχει. κ. Ἱνατί → ἔχει. « Ἱνατί; ἥμισυ το ἔτη → ἥμισυ ἔτη; ἀγανάκτησιν. β΄. « → ἀγανάκτησιν. «; ἀπηλ-. λάγημεν → ἀπηλλάγημεν; ἐλευθερώ σας → ἐλευθερώσας.
Cite (SBL): Theodoret, Interp. Ps. 73.1 (PG 80 80:1453; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-1
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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.
73.3PG 80 80:1455
« Ἔπαρον τὰς χεῖράς σου ἐπὶ τὰς ὑπερηφανίας αὐτῶν εἰς τέλος. » ᾿Απαίτησον αὐτοὺς τῆς ἀλαζονείας εὐθύνας · τὸ δὲ « Ἔπαρον τὰς χεῖράς σου, ἐκ μεταφορᾶς τέθεικε τῶν ταῖς χερσὶ τοὺς ἁμαρτάνοντας μαστιγούντων. Τοῦτο δὲ ἡ προφητική εἴρηκε χάρις, εἰδυῖα τοὺς πολεμίους δυσσεβείᾳ συζῶντας · οὐδὲ γὰρ ὑπὲρ τοῦ σταυρωθέντος ζηλώσαντες, ἐκεῖνον τὸν πόλεμον ἀνεδέξαντο, ἀλλὰ τὴν οἰκουμένην δουλούμενοι. Ἐχρῆτο δὲ αὐτοῖς ὅμως ὁ Θεὸς, ὡς δημίοις, δι᾿ αὐτῶν τοὺς ἡσεβηκότας κολάζων. « Ὅσα ἐπονηρεύσατο ὁ ἐχθρὸς ἐν τῷ ἁγίῳ σου. » Οὔτε ὁ Ἑβραῖος, οὔτε οἱ λοιποὶ ἑρμηνευταὶ, οὔτε μὲν οἱ Ἑβδομήκοντα ἐν τῷ Ἑξαπλῷ πληθυντικῶς ἐν τοῖς ἁγίοις τεθείκασιν, ἀλλ᾽ ἑνικῶς, ἐν τῷ ἁγίῳ σου · ὡς εἶναι δῆλον, ὅτι περὶ τοῦ ναοῦ ταῦτα οἱ λέγοντες λέγουσιν, ὀλοφυρόμενοι καὶ θρηνούντες τὰ ὑπ᾽ ἐκείνων εἰς τοῦτον γεγενημένα. Ταύτῃ δὲ τῇ διανοίᾳ καὶ τὰ ἐπαγόμενα συμφωνεί. τὴν στρατιὰν ὁ Τίτος παρακαθίσας, ἐπολιόρκησεν τὴν ἐκείνων μητρόπολιν. Ἐπειδὴ γὰρ ἐν τῇ τοῦ Πάσχα ἑορτῇ τῷ σταυρῷ τὸν Σωτῆρα προσήλωσαν, κατὰ τὸν αὐτὸν καιρὸν τίνουσι τῆς ἀσεβείας ποινήν. • Ἔθεντο τὰ σημεῖα αὐτῶν σημεῖα. Καὶ οὐκ ἔγνωσαν ὡς εἰς τὴν ἔξοδον ὁ ὑπεράνω. » Τὰ τρόπαια, φησὶν, ἅπερ ἔστι· σημεῖα καὶ σύμβολα νίκης, ἤγειραν ἐπάνω τῶν ἡμετέρων πυλῶν, γνώριμον ἅπασι τοῖς μετὰ ταῦτα καθιστῶντες τὴν νίκην · καὶ Πιλάτος δὲ τὰ βασιλικὰ σημεῖα παρὰ τὸν νόμον εἰς τὴν πόλιν εἰσήγαγε, καὶ χοίρου δὲ προτομὴν οἱ Ῥωμαίων βασιλεῖς τοῖς τῆς πύλης ἐνεκόλαψαν λίθοις. Διὰ τούτων δὲ πάντων ἐμάνθανον, ὡς ἔρημοι τῆς θείας κηδεμονίας ἐγένοντο. Ταῦτα καὶ ὁ Κύριος ἐν τοῖς θείοις Εὐαγγελίοις προεἶπεν· « Ὅτ᾿ ἂν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως ἑστὼς ἐν τόπῳ ἁγίῳ (ὁ ἀναγινώσκων νοείτω), τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη. • Ὡς ἐν δρυμῷ ξύλων ἀξίναις ἐξέκοψαν. Τὰς θύρας αὐτῆς ἐπὶ τὸ αὐτὸ· ἐν πελέκει καὶ λαξευτηρίῳ κατέῤῥαξαν αὐτήν. » Ὑλοτομικοῖς καὶ τεκτονικοῖς ὀργάνοις χρώμενοι, καὶ τοὺς περιβόλους κατέλυον, καὶ τῶν οἰκιῶν τὰς θύρας συνέκοπτον, τὰ εὖ καὶ καλῶς ἡσκημένα ὡς δρῦν διαφθείροντες.
« Eparon tas cheiras sou epi tas hyperēphanias autōn eis telos. » ᾿Apaitēson autous tēs alazoneias euthynas ; to de « Eparon tas cheiras sou, ek metaphoras tetheike tōn tais chersi tous hamartanontas mastigountōn. Touto de hē prophētikē eirēke charis, eiduia tous polemious dyssebeią syzōntas ; oude gar hyper tou staurōthentos zēlōsantes, ekeinon ton polemon anedexanto, alla tēn oikoumenēn douloumenoi. Echrēto de autois homōs ho Theos, hōs dēmiois, di᾿ autōn tous hēsebēkotas kolazōn. « Hosa eponēreusato ho echthros en tǭ hagiǭ sou. » Oute ho Hebraios, oute hoi loipoi hermēneutai, oute men hoi Hebdomēkonta en tǭ Hexaplǭ plēthyntikōs en tois hagiois tetheikasin, all᾽ henikōs, en tǭ hagiǭ sou ; hōs einai dēlon, hoti peri tou naou tauta hoi legontes legousin, olophyromenoi kai thrēnountes ta hyp᾽ ekeinōn eis touton gegenēmena. Tautę̄ de tę̄ dianoią kai ta epagomena symphōnei. tēn stratian ho Titos parakathisas, epoliorkēsen tēn ekeinōn mētropolin. Epeidē gar en tę̄ tou Pascha heortę̄ tǭ staurǭ ton Sōtēra prosēlōsan, kata ton auton kairon tinousi tēs asebeias poinēn. • Ethento ta sēmeia autōn sēmeia. Kai ouk egnōsan hōs eis tēn exodon ho hyperanō. » Ta tropaia, phēsin, haper esti; sēmeia kai symbola nikēs, ēgeiran epanō tōn hēmeterōn pylōn, gnōrimon hapasi tois meta tauta kathistōntes tēn nikēn ; kai Pilatos de ta basilika sēmeia para ton nomon eis tēn polin eisēgage, kai choirou de protomēn hoi Rhōmaiōn basileis tois tēs pylēs enekolapsan lithois. Dia toutōn de pantōn emanthanon, hōs erēmoi tēs theias kēdemonias egenonto. Tauta kai ho Kyrios en tois theiois Euangeliois proeipen; « Hot᾿ an idēte to bdelygma tēs erēmōseōs hestōs en topǭ hagiǭ (ho anaginōskōn noeitō), tote hoi en tę̄ Ioudaią pheugetōsan eis ta orē. • Hōs en drymǭ xylōn axinais exekopsan. Tas thyras autēs epi to auto; en pelekei kai laxeutēriǭ katerrhaxan autēn. » Hylotomikois kai tektonikois organois chrōmenoi, kai tous peribolous katelyon, kai tōn oikiōn tas thyras synekopton, ta eu kai kalōs hēskēmena hōs dryn diaphtheirontes.
"Lift up your hands against their arrogance to the end." "Exact the penalty from them for their boasting." He put "Lift up your hands" as a figure taken from those who beat wrongdoers with their hands. The prophetic grace said this knowing that the enemies lived in impiety; for they did not take up that war out of zeal for the Crucified, but to enslave the world. Yet God used them as executioners, punishing through them those who had acted impiously. "How much evil the enemy has done in your holy place." Neither the Hebrew nor the other translators nor the Seventy in the Hexapla put "in your holy places" in the plural, but in the singular, "in your holy place," so that it is plain that the speakers say these things about the temple, lamenting and mourning what was done to it by those men. What follows agrees with this sense. . . . Titus, setting down his army, besieged their metropolis. For since they nailed the Savior to the cross at the feast of Passover, at the same season they paid the penalty for their impiety. "They set up their signs as signs, and they did not know, as at the way out above." "The trophies," he says, "which are the signs and tokens of victory, they raised above our gates, making the victory known to all who came after." Pilate too brought the imperial standards into the city against the law, and the Roman emperors carved a swine's head on the stones of the gate. By all these things they learned that they had become bereft of God's care. The Lord too foretold this in the divine Gospels: "When you see the abomination of desolation standing in the holy place (let the reader understand), then let those in Judea flee to the mountains." "As with axes in a thicket of trees they hewed down its doors together; with hatchet and stone-chisel they broke it down." "Using woodcutters' and carpenters' tools, they demolished the walls and hacked down the doors of the houses, destroying what was finely and well wrought as though it were an oak."
Textual problem in this passage: see the notes.
Ps 74:3 (73:3 LXX) (quotation, high confidence) · Ps 74:4 (73:4 LXX) (quotation, medium confidence) · Ps 74:5 (73:5 LXX) (quotation, high confidence) · Ps 74:6 (73:6 LXX) (quotation, high confidence) · Matt 24:15 (quotation, high confidence) · Matt 24:16 (quotation, high confidence)
Notes and citation
Summary: Psalm 74:3-6: the enemy's outrages in the temple foretell the Roman siege under Titus at Passover, the standards and emblems set over Jerusalem, and the abomination Christ foretold.
- Some lines are lost in the OCR before "Titus, setting down his army" (the lemma of verse 4, about the enemies boasting in the midst of the feast, and the start of its comment); marked ". . .".
- The Passover link and the claim that the Romans fought only for conquest are Theodoret's; translated as written. The swine's head on the gate is a tradition about the Roman city Aelia Capitolina.
Notes on the original text
- Digital text corrected (OCR letter slip; split word (OCR); stray letter (OCR); stray letters (OCR); stray mark (OCR)): χεῖράς σου, ὁ ἐκ μεταφορᾶς → χεῖράς σου, ἐκ μεταφορᾶς; πολεμίους σε δυσσεβεία → πολεμίους δυσσεβείᾳ; κοι λάζων → κολάζων; ἐκείνων· μητρόπολιν → ἐκείνων μητρόπολιν; Ἔθεντος τὰ σημεῖα → Ἔθεντο τὰ σημεῖα; τοῖς τῆς πύλης ᾽ ἐνεκόλαψαν → τοῖς τῆς πύλης ἐνεκόλαψαν.
Cite (SBL): Theodoret, Interp. Ps. 73.3 (PG 80 80:1455; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-73-3) · 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.
73.7PG 80 80:1457
« Ἐνεπύρισαν ἐν πυρὶ τὸ ἁγιαστήριόν σου εἰς τὴν γῆν· ἐβεβήλωσαν τὸ σκήνωμα τοῦ ὀνόματός σου. • Οὐκ ἀπέχρησεν αὐτοῖς τῶν ἄλλων οἰκιῶν ἡ πόρθησις, ἀλλὰ καὶ κατὰ τοῦ ἀφιερωμένου σοι νεὼ τὴν μανίαν ἐξέτειναν· καὶ τὰ μὲν πυρὶ παρέδοσαν, τὰ δὲ κατέλυσαν ταῖς χερσὶν, ὡς κοινοῖς τοῖς ἁγίοις χρησάμενοι.
« Enepyrisan en pyri to hagiastērion sou eis tēn gēn; ebebēlōsan to skēnōma tou onomatos sou. • Ouk apechrēsen autois tōn allōn oikiōn hē porthēsis, alla kai kata tou aphierōmenou soi neō tēn manian exeteinan; kai ta men pyri paredosan, ta de katelysan tais chersin, hōs koinois tois hagiois chrēsamenoi.
"They burned your sanctuary with fire to the ground; they profaned the dwelling of your name." "The sack of the other houses was not enough for them, but they extended their madness against the temple dedicated to you; some parts they gave to the fire, others they demolished with their hands, treating the holy things as common."
Ps 74:7 (73:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 74:7: the enemies burned and profaned the temple.
Cite (SBL): Theodoret, Interp. Ps. 73.7 (PG 80 80:1457; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-7
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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.
73.8PG 80 80:1457
«Εἶπαν ἐν τῇ καρδίᾳ αὐτῶν, αἱ συγγένειαι αὐτῶν ἐπὶ τὸ αὐτὸ, Δεῦτε καὶ καταπαύσωμεν πάσας τὰς ἑορτὰς τοῦ Θεοῦ ἀπὸ τῆς γῆς. Τὰ σημεῖα ἡμῶν οὐκ εἴδομεν, οὐκ ἔστιν ἔτι προφήτης, καὶ ἡμᾶς οὐ γνώσεται ἔτι. » Μετὰ πολλῆς ἐπελθόντες ἡμῖν τῆς συμφωνίας ἕνα σκοπὸν ἔσχον, τὸν ὑπὸ σοῦ δεδομένον καταλῦσαι νόμον. Διὰ γὰρ τῶν ἑορτῶν τὴν κατὰ νόμον πολιτείαν ἐδήλωσε. Ταῦτα δὲ, φησὶν, ἐτόλμων, μήτε τὰς ἐπὶ τῶν προγόνων ἡμῶν ὁρῶντες θαυματουργίας, μήτε ὑπὸ προφητικῆς διελεγχόμενοι χάριτος. Τούτων γὰρ ἁπάντων ἐξαίφνης κατέστησαν ἔρημοι. Πολλοὺς γὰρ καὶ μετὰ τὴν ἐπάνοδον ἔσχον προφήτας, τὸν Ἀγγαῖον, τὸν Ζαχαρίαν, τὸν Μαλαχίαν, καὶ οἱ τούτων πρεσβύτεροι προφῆται, καὶ τῷ λαῷ, καὶ τοῖς βασιλεῦσι προϋλεγον τὰ ἐσόμενα, καὶ τῶν πολεμίων τὰς ἐπιβουλὰς καταδήλους ἐποίουν · καὶ τοῦτο ἐκ τῆς ἱστορίας καταμαθεῖν εὐπετές.
«Eipan en tę̄ kardią autōn, hai syngeneiai autōn epi to auto, Deute kai katapausōmen pasas tas heortas tou Theou apo tēs gēs. Ta sēmeia hēmōn ouk eidomen, ouk estin eti prophētēs, kai hēmas ou gnōsetai eti. » Meta pollēs epelthontes hēmin tēs symphōnias hena skopon eschon, ton hypo sou dedomenon katalysai nomon. Dia gar tōn heortōn tēn kata nomon politeian edēlōse. Tauta de, phēsin, etolmōn, mēte tas epi tōn progonōn hēmōn horōntes thaumatourgias, mēte hypo prophētikēs dielenchomenoi charitos. Toutōn gar hapantōn exaiphnēs katestēsan erēmoi. Pollous gar kai meta tēn epanodon eschon prophētas, ton Angaion, ton Zacharian, ton Malachian, kai hoi toutōn presbyteroi prophētai, kai tǭ laǭ, kai tois basileusi proÿlegon ta esomena, kai tōn polemiōn tas epiboulas katadēlous epoioun ; kai touto ek tēs historias katamathein eupetes.
"They said in their heart, their kindred together, 'Come, let us put an end to all the feasts of God from the land.' We did not see our signs; there is no longer a prophet, and he will no longer know us." "Coming against us in close agreement, they had one aim, to destroy the law given by you." For by the feasts he indicated the way of life under the law. "They dared these things," he says, "while we neither saw wonders like those in our forefathers' time nor were reproved by prophetic grace." For they suddenly found themselves bereft of all these. For even after the return they had many prophets, Haggai, Zechariah, Malachi; and the prophets older than these foretold the future to the people and the kings and exposed the enemies' plots. And this is easy to learn from the history.
Ps 74:8 (73:8 LXX) (quotation, high confidence) · Ps 74:9 (73:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 74:8-9: the enemies sought to abolish the law and its feasts when Israel had no more signs or prophets, unlike every earlier crisis.
Notes on the original text
- Digital text corrected (split and joined words (OCR)): μὴ τε τὰς ἐπὶτῶν → μήτε τὰς ἐπὶ τῶν.
Cite (SBL): Theodoret, Interp. Ps. 73.8 (PG 80 80:1457; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-8
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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.
73.10PG 80 80:1459
« Ἕως πότε, ὁ Θεὸς, ὀνειδιεῖ ὁ ἐχθρός; παροξυνεῖ ὁ ὑπεναντίος τὸ ὄνομά σου εἰς τέλος; » Μέχρι πότε ταῖς τούτων ἡμᾶς ἐκδίδως παρανομίαις, καὶ τὰς βλασφήμους αὐτῶν μακροθύμως φέρεις φωνάς ;
« Heōs pote, ho Theos, oneidiei ho echthros? paroxynei ho hypenantios to onoma sou eis telos? » Mechri pote tais toutōn hēmas ekdidōs paranomiais, kai tas blasphēmous autōn makrothymōs phereis phōnas ?
"How long, O God, will the enemy reproach? Will the adversary provoke your name to the end?" "How long will you give us up to their lawlessness and bear their blasphemous words patiently?"
Ps 74:10 (73:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 74:10: the people ask how long God will endure the enemy's blasphemies.
Notes on the original text
- Digital text corrected (OCR accent slip): ταῖς τοὕτων → ταῖς τούτων.
Cite (SBL): Theodoret, Interp. Ps. 73.10 (PG 80 80:1459; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-10
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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.
73.11PG 80 80:1459
« Ινατί ἀποστρέφεις τὴν χεῖρά σου, καὶ τὴν δεξιάν σου ἐκ μέσου τοῦ κόλπου σου εἰς τέλος ; » Κόλπος Θεοῦ, ὁ τῶν ἀγαθῶν θησαυρός · χεὶρ δὲ, ἡ ἐνέργεια . Τί δήποτε συνήθως οὐ χορηγεῖς τὰ ἀγαθὰ, ἀλλ᾽ αἴρεις ἀπὸ τοῦ κόλπου τὴν χεῖρα; Τέθεικε δὲ αὐτὸ ἐκ μεταφορᾶς τῶν πεπληρωμένον ἐχόντων τὸν κόλπον, καὶ αἰτουμένων μὲν, δοῦναι δὲ μὴ βουλομένων, ἀλλ' ἐπιστρεφόντων εἰς τοὐπίσω τὴν χεῖρα.
« Inati apostrepheis tēn cheira sou, kai tēn dexian sou ek mesou tou kolpou sou eis telos ? » Kolpos Theou, ho tōn agathōn thēsauros ; cheir de, hē energeia . Ti dēpote synēthōs ou chorēgeis ta agatha, all᾽ aireis apo tou kolpou tēn cheira? Tetheike de auto ek metaphoras tōn peplērōmenon echontōn ton kolpon, kai aitoumenōn men, dounai de mē boulomenōn, all' epistrephontōn eis toupisō tēn cheira.
"Why do you turn back your hand, and your right hand from the midst of your bosom, to the end?" God's bosom is the treasury of good things; his hand, his working. "Why do you not supply good things as usual, but lift your hand from your bosom?" He put this as a figure taken from those who have a full bosom and, when asked, are unwilling to give but draw their hand back.
Ps 74:11 (73:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 74:11: the people ask why God withholds the good things of his bosom.
Cite (SBL): Theodoret, Interp. Ps. 73.11 (PG 80 80:1459; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-11
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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.
73.12PG 80 80:1459
«Ὁ δὲ Θεὸς βασιλεὺς ἡμῶν πρὸ αἰῶνος. Καίτοι ἴσμεν ἄνωθεν καὶ ἐξ ἀρχῆς βασιλέα, καὶ ὡς παρὰ βασιλέως ἀεὶ τῶν δωρεῶν ἀπολαύομεν . • Εἰργάσατο σωτηρίαν ἐν μέσῳ τῆς γῆς. » Αμέλει δήλην ἅπασι τὴν περὶ ἡμᾶς γενομένην κηδεμονίαν πεποίηκας. Τὸ γὰρ ἐν μέσῳ τῆς γῆς, ἀντὶ τοῦ, πάντων ὁρώντων.
«Ho de Theos basileus hēmōn pro aiōnos. Kaitoi ismen anōthen kai ex archēs basilea, kai hōs para basileōs aei tōn dōreōn apolauomen . • Eirgasato sōtērian en mesǭ tēs gēs. » Amelei dēlēn hapasi tēn peri hēmas genomenēn kēdemonian pepoiēkas. To gar en mesǭ tēs gēs, anti tou, pantōn horōntōn.
"But God is our King before the ages." "Yet we know you as King from of old and from the beginning, and we always enjoy gifts as from a king." "He worked salvation in the midst of the earth." "Indeed you made the care shown to us plain to all." For "in the midst of the earth" means "with all looking on."
Ps 74:12 (73:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 74:12: God, King from of old, worked salvation for his people openly.
Notes on the original text
- Digital text corrected (stray letters (OCR)): Καίτοι σε ἴσμεν → Καίτοι ἴσμεν.
Cite (SBL): Theodoret, Interp. Ps. 73.12 (PG 80 80:1459; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-12
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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.
73.13PG 80 80:1459
« Σὺ ἐκραταίωσας ἐν τῇ δυνάμει σου τὴν θάλασσαν. » Φευγόντων γὰρ τοὺς Αἰγυπτίους, καὶ ὑπὸ τῆς θαλάσσης κωλυομένων διαβῆναι, σὺ τὴν παράδοξον ἐκείνην ἐδωρήσω πορείαν, τὴν ροώδη φύσιν στεγανὴν ἐργασάμενος, καὶ διὰ τῶν κυμάτων τὰ ἑκατέρωθεν δομησάμενος τείχη. • Σὺ συνέτριψας τὰς κεφαλὰς τῶν δρακόντων ἐπὶ τοῦ ὕδατος. Σὺ συνέθλασας τὴν κεφαλὴν τοῦ δράκοντος. • Δράκοντας μὲν τοὺς Αἰγυπτίους καλεῖ, κεφαλὰς δὲ δρακόντων, τοὺς ἐκείνων στρατηγοὺς, καὶ ταξιάρχας, καὶ λοχαγούς. Τὸν δὲ ἑνικῶς ὀνομασθέντα δράκοντα, τὸν Φαραὼ λέγει, τὸν πολλοῖς ἄρχουσιν ἐφεστῶτα. [ Λέγει δὲ καὶ τὸν διάβολον, ὃν ἐπέδησε καὶ κατήργησεν ὁ νομοθέτης παρασχεδὸν τῷ ἑκουσίῳ θανάτῳ.] Διὸ καὶ πολλὰς αὐτὸν ἔφησεν ἔχειν κεφαλάς". Τούτους δὲ, φησὶν, ἅπαντας ὑποβρυχίους ἐποίησας, καὶ ἣν ἐφ᾽ ἡμῶν ἐκραταίωσας θάλασσαν, ἐπ᾿ ἐκείνων διέλυσας , καὶ τοῖς ἐκείνης αὐτοὺς ἔχωσας κύμασιν. « Ἔδωκας αὐτὸν βρῶμα λαοῖς τοῖς Αἰθίοψιν . » Ὅμοροι τῶν Αἰγυπτίων οἱ Αἰθίοπες ὄντες, πόλεμον εἶχον πρὸς ἐκείνους συχνόν · ἀλλὰ τοῦ Φαραὼ σὺν τῇ στρατιᾷ τῇ θαλάσσῃ παραδοθέντος, εὐχείρωτοι λοιπὸν οἱ Αἰγύπτιοι ἐγένοντο τοῖς Αἰθίοψι · καὶ καθάπερ τὴν τροφὴν ὁ πεινῶν ἀναλίσκει ῥᾳδίως, οὕτως αὐτοὺς εὐπετῶς μάλα κατηγωνίζοντο. Διό φησιν ὁ προφητικός λόγος "• « Ἔδωκας αὐτὸν βρῶμα λαοῖς τοῖς Αἰθίοψιν, » ἀντὶ τοῦ, εὐαλώτους αὐτοὺς ἀπέφηνας εὐμαρῶς ὑπὸ τῶν Αἰθιόπων παρασκευάσας ἀναλίσκεσθαι.
« Sy ekrataiōsas en tę̄ dynamei sou tēn thalassan. » Pheugontōn gar tous Aigyptious, kai hypo tēs thalassēs kōlyomenōn diabēnai, sy tēn paradoxon ekeinēn edōrēsō poreian, tēn roōdē physin steganēn ergasamenos, kai dia tōn kymatōn ta hekaterōthen domēsamenos teichē. • Sy synetripsas tas kephalas tōn drakontōn epi tou hydatos. Sy synethlasas tēn kephalēn tou drakontos. • Drakontas men tous Aigyptious kalei, kephalas de drakontōn, tous ekeinōn stratēgous, kai taxiarchas, kai lochagous. Ton de henikōs onomasthenta drakonta, ton Pharaō legei, ton pollois archousin ephestōta. [ Legei de kai ton diabolon, hon epedēse kai katērgēsen ho nomothetēs paraschedon tǭ hekousiǭ thanatǭ.] Dio kai pollas auton ephēsen echein kephalas". Toutous de, phēsin, hapantas hypobrychious epoiēsas, kai hēn eph᾽ hēmōn ekrataiōsas thalassan, ep᾿ ekeinōn dielysas , kai tois ekeinēs autous echōsas kymasin. « Edōkas auton brōma laois tois Aithiopsin . » Homoroi tōn Aigyptiōn hoi Aithiopes ontes, polemon eichon pros ekeinous sychnon ; alla tou Pharaō syn tę̄ stratią tę̄ thalassę̄ paradothentos, eucheirōtoi loipon hoi Aigyptioi egenonto tois Aithiopsi ; kai kathaper tēn trophēn ho peinōn analiskei rhądiōs, houtōs autous eupetōs mala katēgōnizonto. Dio phēsin ho prophētikos logos "• « Edōkas auton brōma laois tois Aithiopsin, » anti tou, eualōtous autous apephēnas eumarōs hypo tōn Aithiopōn paraskeuasas analiskesthai.
"You made the sea firm by your power." "For when they were fleeing the Egyptians and were prevented by the sea from crossing, you granted that astonishing passage, making the flowing nature watertight and building walls of the waves on either side." "You crushed the heads of the dragons on the water. You shattered the head of the dragon." He calls the Egyptians dragons, and the heads of the dragons their generals, commanders, and captains. The dragon named in the singular is Pharaoh, set over many rulers. [He also means the devil, whom the lawgiver bound and destroyed almost at once by his voluntary death.] This is why he said he had many heads. "All these you drowned," he says, "and the sea you made firm for us you dissolved for them and buried them in its waves." "You gave him as food to the peoples, the Ethiopians." The Ethiopians, neighbors of the Egyptians, waged frequent war against them; but when Pharaoh with his army had been given to the sea, the Egyptians were thereafter easy prey for the Ethiopians; and as a hungry man easily consumes food, so they very easily overcame them. So the prophetic word says, "You gave him as food to the peoples, the Ethiopians," that is, "You made them easy to capture, readily consumed by the Ethiopians."
Ps 74:13 (73:13 LXX) (quotation, high confidence) · Ps 74:14 (73:14 LXX) (quotation, high confidence) · Exod 14:22 (allusion, high confidence) · Exod 14:28 (allusion, high confidence)
Notes and citation
Summary: Psalm 74:13-14: the dragons crushed in the sea are Pharaoh and his commanders (an addition adds the devil); afterward Egypt fell easily to the Ethiopians.
- The bracketed sentence is bracketed in Migne, probably an addition from the catena.
Notes on the original text
- Digital text corrected (split word (OCR)): κατηγωνί ζοντο → κατηγωνίζοντο.
Cite (SBL): Theodoret, Interp. Ps. 73.13 (PG 80 80:1459; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-13
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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.
73.15PG 80 80:1461
« Σὺ διέρρηξας πηγὰς καὶ χειμάῤῥους.» Ὁ δὲ Ἑβραῖος, καὶ οἱ ἄλλοι ἑρμηνευταὶ, πηγὴν εἰρήκασι. Κἄν τε πηγὴν εἴπωμεν, κἄν τε πηγὰς, οὐχ ἁμαρτησόμεθα τῆς ἀληθείας. Πηγὴν γὰρ τὸ ἀπὸ τῆς πέτρας ῥυὲν ὕδωρ ὁ προφητικὸς λόγος καλεῖ· ἀλλὰ τοῦτο διαιρεθὲν πολλὰς ἐποίησεν αὔλακας, ὥστε ῥᾳδίως τὰς πολλὰς ἐκείνας μυριάδας ἀπολαῦσαι τοῦ νάματος. Εὐρίσκομεν δὲ τοῦτο, οὐχ ἅπαξ, ἀλλὰ καὶ δὶς γεγενημένον. Καὶ τὸ μὲν ἡ Ἔξοδος διδάσκει, τὸ δὲ ἡ βίβλος τῶν ᾿Αριθμῶν. Πηγὴν δὲ εἰκότως ὠνόμασε τὴν ἀναβλύσασαν πέτραν τὰ τοῦ ὕδατος ῥεύματα. Χειμάῤῥους δὲ πάλιν αὐτὰ προσηγόρευσεν, ὡς μὴ κατὰ φύσιν ῥεύσαντα, ἀλλὰ τότε πρῶτον ἀναδοθέντα. Καθάπερ γὰρ ὁ χειμάῤῥους οὐκ ἔστιν ἀένναος, ἀλλ᾽ ἐκ τῶν ὑετίων ὑδάτων συνίσταται · οὕτω τοῖς θείοις ἐκεῖνο νεύμασιν ἀνεδόθη τὸ ὕδωρ. Σὺ ἐξήρανας ποταμοὺς Ἠθάμαι. Ὁ δὲ Σύμμαχος οὕτως, Σὺ ἐξήρανας ποταμοὺς ἀρχαίους. Τοὺς μὲν γὰρ μὴ ὄντας, μήτε ἐξ ἀρχῆς γενομένους., ἀναβλῦσαι ἐν τῇ ἐρήμῳ προσέταξας. Τοὺς δὲ πάλαι γεγονότας, καὶ ἀρχαίαν ἐσχηκότας πορείαν, τοῦ τρέχειν ἔπαυσας ἐθελήσας. Τοῦτο καὶ ἐν ἑτέρῳ λέγει ψαλμῷ· « Ἔθετο ποταμοὺς εἰς ἔρημον, καὶ διεξόδους ὑδάτων εἰς δίψαν· γῆν καρποφόρον εἰς ἅλμην, ἀπὸ κακίας τῶν κατοικούντων ἐν αὐτῇ. Ἔθετο ἔρημον εἰς λίμνας ὑδάτων, καὶ γῆν ἄνυδρον εἰς διεξόδους ὑδάτων, καὶ κατώκησεν ἐκεῖ πεινῶντας. » Τοὺς μὲν γὰρ Σοδόμων καὶ Γομόῤῥων, καὶ τῶν ἄλλων περιοίκων κατεξήρανε ποταμοὺς, διὰ τὴν τῶν οἰκητόρων παρανομίαν. Τῇ δὲ ἀνύδρῳ γῇ τοὺς ἀπὸ τῆς πέτρας ἔδωκεν ὀχετοὺς, τῷ διψῶντι λαῷ προσφέρων τὰ νὰματα. Ράδιον γὰρ αὐτῷ ὡς βούλεται μετοχετεῦσαι τῶν ὑδάτων τὴν φύσιν. Διὰ μέντοι τούτου καὶ ἕτερον ὁ λόγος παραδηλοῖ, ὡς Ἰουδαίοις μὲν διὰ τὴν παρανομίαν τῶν προφητικῶν ποταμῶν οὐ προσοίσει τὰ νάματα, τὰ δὲ ἔθνη, τὰ πάλαι ἔρημα, τοῖς ὑπὸ τῆς πέτρας ἀρδεύσει κρουνοῖς· ἡ δὲ πέτρα, ᾗ φησιν ὁ θεῖος ᾿Απόστολος, ἐστὶν ὁ Χριστός. Καὶ ἅπαντα τάδε δὲ τὰ εἰρημένα ἀπὸ τοῦ· « Εἰργάσατο σωτηρίαν ἐν μέσῳ τῆς γῆς, » τῶν ἡμετέρων εὐεργεσιῶν περιέχει τὸν τύπον. Καὶ γὰρ ἐκεῖ δι᾽ ὑδάτων ἡ τῆς δουλείας ἀπαλλαγή, καὶ ἐνταῦθα δι᾽ ὑδάτων ἐλευθερίας ἀρχή. Ἐκεῖ δρακόντων κεφαλαὶ τοῖς ὕδασι συντριβόμεναι, καὶ ἐνταῦθα δυναστείαι δαιμόνων καταλυόμεναι τῇ τοῦ βαπτίσματος χάριτι. Ἐκεῖνοι εὐχείρωτοι μετὰ τὴν θάλασσαν ἐγένοντο τοῖς Αἰθίοψι, καὶ οἱ ἡμέτεροι πολέμιοι μετὰ τὴν ἁγίαν κολυμβήθραν εὐκαταγώνιστοι ἐγένοντο τοῖς πάλαι μελαίνας τὰς ψυχὰς ἐσχηκόσι. Καὶ τἄλλα δὲ τούτοις ὁμοίως ῥάδιον συνιδεῖν τοῖς προσέχειν ἐθέλουσιν. [ Ἐκεῖ ῥάβδος, ἐνταῦθα σταυρός· ἐκεῖ Μωϋσῆς, ἐνταῦθα ἀρχιερεῖς· ἐκεῖ θάλαττα, ἐνταῦθα κολυμβήθρα· ἐκεῖ δώδεκα πηγαὶ, ἐνταῦθα δώδεκα ἀπόστολοι· ἐκεῖ ἑβδομήκοντα στέλεχοι, ἐνταῦθα ἑβδομήκοντα βίβλοι. Ἡμεῖς δὲ ἐπὶ τὰ συνεχῆ τῆς ἑρμηνείας βαδίσωμεν.
« Sy dierrēxas pēgas kai cheimarrhous.» Ho de Hebraios, kai hoi alloi hermēneutai, pēgēn eirēkasi. Kan te pēgēn eipōmen, kan te pēgas, ouch hamartēsometha tēs alētheias. Pēgēn gar to apo tēs petras rhyen hydōr ho prophētikos logos kalei; alla touto diairethen pollas epoiēsen aulakas, hōste rhądiōs tas pollas ekeinas myriadas apolausai tou namatos. Euriskomen de touto, ouch hapax, alla kai dis gegenēmenon. Kai to men hē Exodos didaskei, to de hē biblos tōn ᾿Arithmōn. Pēgēn de eikotōs ōnomase tēn anablysasan petran ta tou hydatos rheumata. Cheimarrhous de palin auta prosēgoreusen, hōs mē kata physin rheusanta, alla tote prōton anadothenta. Kathaper gar ho cheimarrhous ouk estin aennaos, all᾽ ek tōn hyetiōn hydatōn synistatai ; houtō tois theiois ekeino neumasin anedothē to hydōr. Sy exēranas potamous Ēthamai. Ho de Symmachos houtōs, Sy exēranas potamous archaious. Tous men gar mē ontas, mēte ex archēs genomenous., anablysai en tę̄ erēmǭ prosetaxas. Tous de palai gegonotas, kai archaian eschēkotas poreian, tou trechein epausas ethelēsas. Touto kai en heterǭ legei psalmǭ; « Etheto potamous eis erēmon, kai diexodous hydatōn eis dipsan; gēn karpophoron eis halmēn, apo kakias tōn katoikountōn en autę̄. Etheto erēmon eis limnas hydatōn, kai gēn anydron eis diexodous hydatōn, kai katōkēsen ekei peinōntas. » Tous men gar Sodomōn kai Gomorrhōn, kai tōn allōn perioikōn katexērane potamous, dia tēn tōn oikētorōn paranomian. Tę̄ de anydrǭ gę̄ tous apo tēs petras edōken ochetous, tǭ dipsōnti laǭ prospherōn ta namata. Radion gar autǭ hōs bouletai metocheteusai tōn hydatōn tēn physin. Dia mentoi toutou kai heteron ho logos paradēloi, hōs Ioudaiois men dia tēn paranomian tōn prophētikōn potamōn ou prosoisei ta namata, ta de ethnē, ta palai erēma, tois hypo tēs petras ardeusei krounois; hē de petra, hę̄ phēsin ho theios ᾿Apostolos, estin ho Christos. Kai hapanta tade de ta eirēmena apo tou; « Eirgasato sōtērian en mesǭ tēs gēs, » tōn hēmeterōn euergesiōn periechei ton typon. Kai gar ekei di᾽ hydatōn hē tēs douleias apallagē, kai entautha di᾽ hydatōn eleutherias archē. Ekei drakontōn kephalai tois hydasi syntribomenai, kai entautha dynasteiai daimonōn katalyomenai tę̄ tou baptismatos chariti. Ekeinoi eucheirōtoi meta tēn thalassan egenonto tois Aithiopsi, kai hoi hēmeteroi polemioi meta tēn hagian kolymbēthran eukatagōnistoi egenonto tois palai melainas tas psychas eschēkosi. Kai talla de toutois homoiōs rhadion synidein tois prosechein ethelousin. [ Ekei rhabdos, entautha stauros; ekei Mōÿsēs, entautha archiereis; ekei thalatta, entautha kolymbēthra; ekei dōdeka pēgai, entautha dōdeka apostoloi; ekei hebdomēkonta stelechoi, entautha hebdomēkonta bibloi. Hēmeis de epi ta synechē tēs hermēneias badisōmen.
"You split open springs and torrents." The Hebrew and the other translators said "a spring." Whether we say "spring" or "springs," we shall not miss the truth. For the prophetic word calls the water that flowed from the rock a spring; but this, divided, made many channels, so that those many tens of thousands could easily enjoy the stream. We find this happened not once but twice; Exodus teaches the one, the book of Numbers the other. He rightly named the rock that gushed out streams of water a spring. Again he called them torrents, since they did not flow by nature but were then sent up for the first time. For as a torrent is not ever-flowing but is formed from rainwater, so that water was sent up by God's nod. "You dried up the rivers of Etham." Symmachus has: "You dried up ancient rivers." "For you commanded rivers that did not exist, that had not been from the beginning, to gush out in the desert; and rivers that existed of old and had an ancient course you stopped from running when you wished." He says this in another psalm too: "He turned rivers into a desert and springs of water into thirst, a fruitful land into salt, because of the wickedness of those who dwell in it. He turned a desert into pools of water and a dry land into springs of water, and settled the hungry there." For he dried up the rivers of Sodom and Gomorrah and the other neighboring cities because of the lawlessness of their inhabitants; but to the dry land he gave the channels from the rock, bringing streams to the thirsty people. For it is easy for him to redirect the nature of waters as he wishes. Through this the word also hints at something else: that he will not bring the streams of the prophetic rivers to the Jews because of their lawlessness, but will water the nations, long desert, with the gushing streams from the rock; and the rock, as the divine apostle says, is Christ. And all these things said from "He worked salvation in the midst of the earth" contain the type of the benefits done for us. For there, freedom from slavery came through water; and here, the beginning of freedom comes through water. There, the heads of dragons were crushed in the waters; here, the powers of demons are destroyed by the grace of baptism. Those became easy prey for the Ethiopians after the sea; and our enemies, after the holy font, became easy to overcome for those who once had black souls. The rest too is easy to see in the same way for those willing to attend. [There a rod, here a cross; there Moses, here high priests; there the sea, here the font; there twelve springs, here twelve apostles; there seventy palm trees, here seventy books. But let us go on to the continuation of the interpretation.
Ps 74:15 (73:15 LXX) (quotation, high confidence) · Exod 17:6 (allusion, high confidence) · Num 20:11 (allusion, high confidence) · Ps 107:33 (106:33 LXX) (quotation, high confidence) · Ps 107:34 (106:34 LXX) (quotation, high confidence) · Ps 107:35 (106:35 LXX) (quotation, high confidence) · Ps 107:36 (106:36 LXX) (quotation, high confidence) · Gen 19:24 (allusion, medium confidence) · 1 Cor 10:4 (quotation, high confidence) · Exod 15:27 (allusion, high confidence)
Notes and citation
Summary: Psalm 74:15: the springs from the rock and the dried-up rivers recall the wilderness and Sodom; the exodus is a type of baptism, and the rock is Christ, who waters the nations.
- The final passage opens with a bracket in Migne (no closing bracket), probably an addition from the catena; its "seventy books" pairs the seventy palm trees of Exod 15:27 with a count of the books of Scripture.
- Theodoret's statement that the Jews will not receive the prophetic streams is translated as written.
Notes on the original text
- Digital text corrected (OCR accent slip; OCR letter slip; split word (OCR); stray letter (OCR); stray mark (OCR); stray word (OCR)): ἀναβλύ σασαν → ἀναβλύσασαν; χειμάρδους → χειμάῤῥους; μὴ ὄντας, α μήτε → μὴ ὄντας, μήτε; έθελήσας → ἐθελήσας; καὶ δὲ γῆν ἄνυδρον → καὶ γῆν ἄνυδρον; καὶ οἱ ἐνταῦθα δι᾽ ὑδάτων → καὶ ἐνταῦθα δι᾽ ὑδάτων; ὁμοίως “ ῥάδιον → ὁμοίως ῥάδιον.
Topics: Baptism, Christology
Cite (SBL): Theodoret, Interp. Ps. 73.15 (PG 80 80:1461; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-15
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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.
73.16PG 80 80:1463
Σή ἐστιν ἡ ἡμέρα, καὶ σή ἐστιν ἡ νύξ· σὺ κατηρτίσω φαῦσιν καὶ ἥλιον. Σὺ ἐποίησας πάντα τὰ ὅρια τῆς γῆς· θέρος καὶ ἔαρ σὺ ἔπλασας αὐτά. » ᾿Ἀπὸ τῶν ἰδικῶν εὐεργεσιῶν ἐπὶ τὰς κοινὰς τὸν λόγον μετήνεγκε, καὶ κτίστην εἶναι διδάσκει τοῦ παντὸς τὸν τῶν ὅλων Θεὸν, ἡμέρας τε καὶ νυκτὸς ποιητὴν, φωτὸς χορηγὸν, καὶ ἡλίου δημιουργὸν, καὶ τοῦ χρόνου πρύτανιν. Διὰ γὰρ τοῦ ἔαρος καὶ τοῦ θέρους, ἐδήλωσε τὰς τροπάς· ἀντὶ δὲ τοῦ, Σὺ ἐποίησας πάντα τὰ ὅρια τῆς γῆς, ὁ μὲν Ακύλας καὶ ὁ Θεοδοτίων, ἐστήλωσας, ὁ δὲ Σύμμαχος ἔστησας εἴρηκε. Δηλοῖ δὲ ὁ λόγος, ὡς αὐτὸς αὐτῇ τὸ εἶναι δέδωκε, καὶ τὰ μὲν αὐτῆς εἰς πεδία, τὰ δὲ εἰς ὅρη καὶ νάπας ἀπένειμε · τὰ δὲ ἐκοίλανεν εἰς ὑποδοχὴν λιμναίων καὶ θαλαττίων ὑδάτων.
Sē estin hē hēmera, kai sē estin hē nyx; sy katērtisō phausin kai hēlion. Sy epoiēsas panta ta horia tēs gēs; theros kai ear sy eplasas auta. » ᾿Apo tōn idikōn euergesiōn epi tas koinas ton logon metēnenke, kai ktistēn einai didaskei tou pantos ton tōn holōn Theon, hēmeras te kai nyktos poiētēn, phōtos chorēgon, kai hēliou dēmiourgon, kai tou chronou prytanin. Dia gar tou earos kai tou therous, edēlōse tas tropas; anti de tou, Sy epoiēsas panta ta horia tēs gēs, ho men Akylas kai ho Theodotiōn, estēlōsas, ho de Symmachos estēsas eirēke. Dēloi de ho logos, hōs autos autę̄ to einai dedōke, kai ta men autēs eis pedia, ta de eis horē kai napas apeneime ; ta de ekoilanen eis hypodochēn limnaiōn kai thalattiōn hydatōn.
"Yours is the day, and yours is the night; you prepared light and sun. You made all the bounds of the earth; summer and spring, you formed them." He moved the word from particular benefits to common ones and teaches that the God of all is the creator of everything, maker of day and night, giver of light, creator of the sun, and ruler of time. By spring and summer he showed the turning seasons. For "You made all the bounds of the earth," Aquila and Theodotion said "you set up," Symmachus "you established." The word shows that he gave it its being and assigned some parts of it to plains and others to mountains and glens, and hollowed out others to receive the waters of lakes and seas.
Ps 74:16 (73:16 LXX) (quotation, high confidence) · Ps 74:17 (73:17 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 74:16-17: God is creator of day and night, sun and seasons, and the shape of the earth.
Notes on the original text
- Digital text corrected (stray letters (OCR)): τῶν ὅλων Θεὸν τα, ἡμέρας → τῶν ὅλων Θεὸν, ἡμέρας.
Cite (SBL): Theodoret, Interp. Ps. 73.16 (PG 80 80:1463; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-16
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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.
73.18PG 80 80:1463
« Μνήσθητι ταύτης . » Ταῦτα, φησὶν, ἅπαντα πεποιηκώς, ὁ τῶν τοσούτων καὶ τηλικούτων δημιουργὸς, μνήσθητι ταύτης, τουτέστι τῆς Συναγωγῆς, ἧς ἐκτήσω ἀπ᾿ ἀρχῆς. Πρὸς ἐκεῖνο γὰρ ἀποδέδωκε τοῦτο. « Ἐχθρὸς ὠνείδισε τὸν Κύριον, καὶ λαὸς ἄφρων παρώξυνε τὸ ὄνομά σου. » Μὴ εἰς ἡμᾶς, φησὶν, ἀπίδῃς, ἀλλ᾽ εἰς τὰς τῶν δυσμενῶν βλασφημίας.
« Mnēsthēti tautēs . » Tauta, phēsin, hapanta pepoiēkōs, ho tōn tosoutōn kai tēlikoutōn dēmiourgos, mnēsthēti tautēs, toutesti tēs Synagōgēs, hēs ektēsō ap᾿ archēs. Pros ekeino gar apodedōke touto. « Echthros ōneidise ton Kyrion, kai laos aphrōn parōxyne to onoma sou. » Mē eis hēmas, phēsin, apidę̄s, all᾽ eis tas tōn dysmenōn blasphēmias.
"Remember this." "You who have made all these things," he says, "the maker of so many and such great things, remember this," that is, the congregation "which you acquired from the beginning"; for he connected this with that. "The enemy reproached the Lord, and a foolish people provoked your name." "Do not look at us," he says, "but at the blasphemies of the enemies."
Ps 74:18 (73:18 LXX) (quotation, high confidence) · Ps 74:2 (73:2 LXX) (allusion, high confidence)
Notes and citation
Summary: Psalm 74:18: the people ask God to remember his congregation and the enemies' blasphemies.
Cite (SBL): Theodoret, Interp. Ps. 73.18 (PG 80 80:1463; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-18
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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.
73.19PG 80 80:1463
« Μὴ παραδῷς τοῖς θηρίοις ψυχὴν ἐξομολογουμένην σοι. » Οὐχ ἁπλῶς ὁ προφητικὸς πᾶσιν ἐπεύχεται λόγος· ἀλλὰ τοῖς τὸ θεῖον ὁμολογοῦσιν ὄνομα αἰτεῖ τὰ ἀγαθὰ [τοῖς ὁμολογοῦσι τὸν σταυρωθέντα Θεὸν ἐκ Θεοῦ, καὶ τοῦ Πατρὸς καὶ τοῦ Πνεύματος ὁμοούσιον]. Θηρία δὲ καλεῖ, [οὐ μόνον] τὴν τῶν πολεμίων ὠμότητα [ ἀλλὰ καὶ τῶν ἀθετούντων τὸν σταυρωθέντα καὶ μὴ ὁμολογούντων ὡς εἴρηται Θεόν]. « Τῶν ψυχῶν τῶν πενήτων σου μὴ ἐπιλάθῃ εἰς τέλος. » Καὶ πένητες δὲ εἶεν ἂν οἱ τὸ φρόνημα ταπεινοί. « Μακάριοι γὰρ ὡς αὐτὸς ὁ Κύριος ἐν Εὐαγγελίοις φησὶ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
« Mē paradǭs tois thēriois psychēn exomologoumenēn soi. » Ouch haplōs ho prophētikos pasin epeuchetai logos; alla tois to theion homologousin onoma aitei ta agatha [tois homologousi ton staurōthenta Theon ek Theou, kai tou Patros kai tou Pneumatos homoousion]. Thēria de kalei, [ou monon] tēn tōn polemiōn ōmotēta [ alla kai tōn athetountōn ton staurōthenta kai mē homologountōn hōs eirētai Theon]. « Tōn psychōn tōn penētōn sou mē epilathę̄ eis telos. » Kai penētes de eien an hoi to phronēma tapeinoi. « Makarioi gar hōs autos ho Kyrios en Euangeliois phēsi hoi ptōchoi tǭ pneumati, hoti autōn estin hē basileia tōn ouranōn.
"Do not hand over to the beasts a soul that confesses you." The prophetic word does not pray for all indiscriminately, but asks good things for those who confess the divine name [for those who confess the Crucified as God from God, consubstantial with the Father and the Spirit]. By "beasts" he means [not only] the cruelty of the enemies [but also that of those who reject the Crucified and do not confess him as God, as has been said]. "Do not forget the souls of your poor to the end." And the poor would be the humble in mind. "For blessed," as the Lord himself says in the Gospels, "are the poor in spirit, for theirs is the kingdom of heaven."
Ps 74:19 (73:19 LXX) (quotation, high confidence) · Matt 5:3 (quotation, high confidence)
Notes and citation
Summary: Psalm 74:19: the prayer is for those who confess God (an addition: the Crucified as consubstantial God) against the beasts, and for the poor in spirit.
- The bracketed words are bracketed in Migne, probably additions from the catena; a stray bracket in the Gospel quotation is removed.
Notes on the original text
- Digital text corrected (stray bracket (OCR); stray letters (OCR); stray mark (OCR)): [το τοῖς ὁμολογοῦσι → [τοῖς ὁμολογοῦσι; εἶεν᾿ ἂν → εἶεν ἂν; ἐν Εὐαγγελίοις φησὶ] → ἐν Εὐαγγελίοις φησὶ.
Topics: Christology, Trinity
Cite (SBL): Theodoret, Interp. Ps. 73.19 (PG 80 80:1463; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-19
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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.
73.20PG 80 80:1465
« Ἑπίβλεψον εἰς τὴν διαθήκην τῶν δούλων σου, ὅτι ἐπληρώθησαν οἱ ἐσκοτισμένοι τῆς γῆς οἴκων ἀνομιῶν. » Οἱ γὰρ τῆς σῆς αἴγλης οὐκ ἀπολαύσαντες, ἀλλ᾽ [ ἄνθρωπόν σε μετὰ τῶν Ἰουδαίων βλασφημοῦντες, καὶ μὴ ὁμολογοῦντές σε ἥλιον δικαιοσύνης, καὶ] τὸ τῆς ἀγνοίας ἀγαπήσαντες σκότος, ἀνομίας καὶ τῆς ἐντεῦθεν φυείσης τιμωρίας μεστὰς ἔχουσιν οἰκίας, ἀντὶ τοῦ, Παντοδαποῖς κακοῖς παρεδόθησαν, διὸ προείλοντο σκότος.
« Hepiblepson eis tēn diathēkēn tōn doulōn sou, hoti eplērōthēsan hoi eskotismenoi tēs gēs oikōn anomiōn. » Hoi gar tēs sēs aiglēs ouk apolausantes, all᾽ [ anthrōpon se meta tōn Ioudaiōn blasphēmountes, kai mē homologountes se hēlion dikaiosynēs, kai] to tēs agnoias agapēsantes skotos, anomias kai tēs enteuthen phyeisēs timōrias mestas echousin oikias, anti tou, Pantodapois kakois paredothēsan, dio proeilonto skotos.
"Look upon the covenant of your servants, for the darkened ones of the earth are filled with houses of lawlessness." "For those who did not enjoy your radiance, but [blasphemed you as a man along with the Jews, and did not confess you as the Sun of righteousness, and] loved the darkness of ignorance, have houses full of lawlessness and of the punishment that grows from it"; that is, "they were handed over to evils of every kind because they chose darkness."
Ps 74:20 (73:20 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 74:20: those who loved darkness rather than God's light are filled with lawlessness and its punishment.
- The bracketed words are bracketed in Migne, probably an addition from the catena.
Cite (SBL): Theodoret, Interp. Ps. 73.20 (PG 80 80:1465; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-20
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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.
73.21PG 80 80:1465
«Μὴ ἀποστραφήτω τεταπεινωμένος κατῃσχυμμένος, Ἰκετεύομεν μὴ διαμαρτεῖν τῆς δεήσεως, μηδὲ μετ' αἰσχύνης ἀποπεμφθῆναι. • Πτωχὸς καὶ πένης αἰνέσουσι τὸ ὄνομά σου. » Οἱ δὲ τῆς σῆς δεόμενοι βοηθείας, καὶ ταύτης τυχόντες, προσφέρειν σοι τὸν ὕμνον εἰώθασιν.
«Mē apostraphētō tetapeinōmenos katę̄schymmenos, Iketeuomen mē diamartein tēs deēseōs, mēde met' aischynēs apopemphthēnai. • Ptōchos kai penēs ainesousi to onoma sou. » Hoi de tēs sēs deomenoi boētheias, kai tautēs tychontes, prospherein soi ton hymnon eiōthasin.
"Let not the humbled be turned away ashamed." "We entreat not to fail in our petition nor to be sent away with shame." "The poor and needy will praise your name." "Those who need your help, when they obtain it, usually offer you a hymn."
Ps 74:21 (73:21 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 74:21: the humbled ask not to be turned away, and promise praise.
Notes on the original text
- Digital text corrected (stray letters (OCR)): Οἱ δὲ θα τῆς σῆς → Οἱ δὲ τῆς σῆς.
Cite (SBL): Theodoret, Interp. Ps. 73.21 (PG 80 80:1465; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
73.22PG 80 80:1465
« ᾿Ανάστα, ὁ Θεὸς, δίκασον τὴν δίκην σου. Μνήσθητι τοῦ ὀνειδισμοῦ σου, τοῦ ὑπὸ ἄφρονος ὅλην τὴν ἡμέραν. » Σφόδρα δὲ ἁρμοδίως τὴν ἀντωνυμίαν ἐνήλλαξεν · οὐκ εἶπε τὴν δίκην μου, ἀλλὰ τὴν δίκην σου. Ἐγὼ μὲν γὰρ, φησὶν, ἐνδίκως ὑπέμεινα ταῦτα· ἐκεῖνοι δὲ πολλὰς ἐτόλμησαν κατὰ σοῦ βλασφημίας [· οἱ μὲν σταυρώσαντες, οἱ δὲ καὶ μετὰ τὸν σταυρὸν καὶ τὸ βάπτισμα ἀθετήσαντες].
« ᾿Anasta, ho Theos, dikason tēn dikēn sou. Mnēsthēti tou oneidismou sou, tou hypo aphronos holēn tēn hēmeran. » Sphodra de harmodiōs tēn antōnymian enēllaxen ; ouk eipe tēn dikēn mou, alla tēn dikēn sou. Egō men gar, phēsin, endikōs hypemeina tauta; ekeinoi de pollas etolmēsan kata sou blasphēmias [; hoi men staurōsantes, hoi de kai meta ton stauron kai to baptisma athetēsantes].
"Arise, O God, judge your cause. Remember your reproach from the fool all the day." He very fittingly changed the pronoun; he did not say "my cause" but "your cause." "For I suffered these things justly," he says, "but they dared many blasphemies against you" [some by crucifying, others by rejecting the cross and baptism after receiving them].
Ps 74:22 (73:22 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 74:22: the people ask God to judge his own cause, since the enemies blasphemed him.
- The bracketed words are bracketed in Migne, probably an addition from the catena.
Cite (SBL): Theodoret, Interp. Ps. 73.22 (PG 80 80:1465; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-22
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
73.23PG 80 80:1465
« Μὴ ἐπιλάθῃ τῆς φωνῆς τῶν ἱκετῶν· σου· ἡ ὑπερηφανία τῶν μισούντων σε ἀνέβη διὰ παντός. » Καὶ ἐνταῦθα τῷ ἑαυτῶν προσώπῳ τὴν τῶν πολεμίων ἀλαζονείαν συνέζευξαν", οὐ δι᾽ ἑαυτοὺς, ἀλλὰ δι' ἐκείνους, φειδοῦς τινος ἀξιωθῆναι παρακαλοῦντες.
« Mē epilathę̄ tēs phōnēs tōn hiketōn; sou; hē hyperēphania tōn misountōn se anebē dia pantos. » Kai entautha tǭ heautōn prosōpǭ tēn tōn polemiōn alazoneian synezeuxan", ou di᾽ heautous, alla di' ekeinous, pheidous tinos axiōthēnai parakalountes.
"Do not forget the voice of your suppliants; the pride of those who hate you has gone up continually." Here too they joined the enemies' arrogance to their own person, begging to be counted worthy of some mercy not for their own sake but because of those men.
Ps 74:23 (73:23 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 74:23: the people ask mercy because of the enemies' pride, not their own merit.
Notes on the original text
- Digital text corrected (split word (OCR); stray letters (OCR)): τῷ ἑαυτῶν ὁ προσώπῳ ὁ τὴν → τῷ ἑαυτῶν προσώπῳ τὴν; παρακα λοῦντες → παρακαλοῦντες.
Cite (SBL): Theodoret, Interp. Ps. 73.23 (PG 80 80:1465; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/73-23
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 74
74.1PG 80 80:1465
« Εἰς τὸ τέλος, μὴ διαφθείρῃς · τῷ ᾿Ασάφ ψαλμὸς ᾠδῆς. » Ὁ δὲ Σύμμαχος, Ἐπινίκιος περὶ ἀφθαρσίας ψαλμὸς τῷ ᾿Ασάφ. Ἐπειδὴ πρόῤῥησιν ὁ ψαλμὸς ἔχει τῆς δικαίας τοῦ Θεοῦ κρίσεως, καὶ προαγορεύει καὶ τῶν ἐργατῶν τῆς πονηρίας τὸν ὅλεθρον, καὶ τῶν τῆς ἀρετῆς ἐραστῶν τὰς ἀγαθὰς ἀντιδόσεις· εἰκότως διὰ τῆς ἐπιγραφῆς ὁ λόγος παρακελεύεται, μὴ διαφθεῖραι τοὺς εὐσεβεῖς λογισμοὺς, ἀλλ᾽ ὑγιεῖς αὐτοὺς φυλάξαι, καὶ τὴν ἀφθαρσίαν κληρονομῆσαι. Εἴρηται μέντοι καὶ οὗτος ὁ ψαλμὸς ἐκ προσώπου τῶν ἐν Βαβυλῶνι δορυαλώτων, ὑμνεῖν τὸν Θεὸν ὑπισχνουμένων, ἐὰν τῆς θείας χάριτος ἀπολαύσωσιν.
« Eis to telos, mē diaphtheirę̄s ; tǭ ᾿Asaph psalmos ǭdēs. » Ho de Symmachos, Epinikios peri aphtharsias psalmos tǭ ᾿Asaph. Epeidē prorrhēsin ho psalmos echei tēs dikaias tou Theou kriseōs, kai proagoreuei kai tōn ergatōn tēs ponērias ton holethron, kai tōn tēs aretēs erastōn tas agathas antidoseis; eikotōs dia tēs epigraphēs ho logos parakeleuetai, mē diaphtheirai tous eusebeis logismous, all᾽ hygieis autous phylaxai, kai tēn aphtharsian klēronomēsai. Eirētai mentoi kai houtos ho psalmos ek prosōpou tōn en Babylōni doryalōtōn, hymnein ton Theon hypischnoumenōn, ean tēs theias charitos apolausōsin.
"To the end; do not destroy; of Asaph; a psalm of an ode." Symmachus has: "A victory song concerning incorruption; a psalm of Asaph." Since the psalm contains a prediction of God's just judgment and foretells both the destruction of the workers of wickedness and the good rewards of the lovers of virtue, the word rightly urges through the title not to corrupt pious thoughts but to keep them sound and inherit incorruption. This psalm too is spoken in the person of the captives in Babylon, promising to hymn God if they enjoy divine grace.
Ps 75:1 (74:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 75, title: "Do not destroy" urges readers to keep pious thoughts uncorrupted; the psalm foretells God's just judgment.
Notes on the original text
- Digital text corrected (OCR slip; stray letter (OCR)): τῷ ᾿Ασάφ Β. ψαλμὸς → τῷ ᾿Ασάφ ψαλμὸς; περ) ἀφθαρσίας → περὶ ἀφθαρσίας.
Cite (SBL): Theodoret, Interp. Ps. 74.1 (PG 80 80:1465; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/74-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/74-1
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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.
74.2PG 80 80:1467
« Εξομολογησόμεθά σοι, ὁ Θεὸς, ἐξομολογησόμεθά σοι καὶ ἐπικαλεσόμεθα τὸ ὄνομά σου. » Καὶ ἐντεῦθεν δῆλον, ὡς οὐδέπω τῆς ἐπανόδου τετυχηκότες ταῦτα διεξίασιν. Ὑπισχνοῦνται δὲ τὸν Θεὸν ὑμνεῖν, καὶ τῷ σεβασμίῳ αὐτοῦ ὀνόματι λαμπρυνθήσεσθαι. Τὸ γὰρ, Ἐπικαλεσόμεθα τὸ ὄνομά σου τοῦτο δηλοῖ, ὅτι Πάλιν τῷ σῷ ὀνόματι προσαγορευθησόμεθα, καὶ λαὸς χρηματίσομεν σός. • Διηγήσομαι πάντα τὰ θαυμάσιά σου. "Ὅτ' ἂν λάβω καιρόν. » Ὁ δὲ ᾿Ακύλας καὶ Σύμμαχος οὕτως · Ὅτ' ἂν λάβω τὴν Συναγωγήν. Ὅτ' ἂν, φησὶν , ἐπανέλθωμεν, καὶ εἰς τὸν ἱερόν σου συναθροισθῶμεν νεών, τότε σὲ καὶ ἐννόμως ὑμνήσομεν, καὶ τὰς σὰς εὐεργεσίας τοὺς ἀγνοοῦντας διδάξομεν· ἐκεῖνος γὰρ ἡμῖν ὁ καιρὸς τοῦτο ποιεῖν ἐπιτρέψει. Νῦν γὰρ βοῶμεν · Πῶς ἄσομεν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας; Οὕτως ὁ προφητικὸς λόγος, ἃ ἐχρῆν εἰπεῖν τοὺς ἐν Βαβυλῶνι δορυαλώτους διδάξας καὶ τοὺς διὰ μετανοίας ἐπιστρέφοντας πρὸς τὸν Σωτῆρα τοῦ παντὸς παιδαγωγήσας, ὑποδείκνυσι τὸν Θεὸν πρὸς τὰς γεγενημένας ἐπαγγελίας ἀποκρινόμενον, καὶ λέγοντα - « Ἐγὼ εὐθύτητας κρινῶ. · Ἐνδίκως, φησὶν, ὑμῖν καὶ Βαβυλωνίοις δικάσω
« Exomologēsometha soi, ho Theos, exomologēsometha soi kai epikalesometha to onoma sou. » Kai enteuthen dēlon, hōs oudepō tēs epanodou tetychēkotes tauta diexiasin. Hypischnountai de ton Theon hymnein, kai tǭ sebasmiǭ autou onomati lamprynthēsesthai. To gar, Epikalesometha to onoma sou touto dēloi, hoti Palin tǭ sǭ onomati prosagoreuthēsometha, kai laos chrēmatisomen sos. • Diēgēsomai panta ta thaumasia sou. "Hot' an labō kairon. » Ho de ᾿Akylas kai Symmachos houtōs ; Hot' an labō tēn Synagōgēn. Hot' an, phēsin , epanelthōmen, kai eis ton hieron sou synathroisthōmen neōn, tote se kai ennomōs hymnēsomen, kai tas sas euergesias tous agnoountas didaxomen; ekeinos gar hēmin ho kairos touto poiein epitrepsei. Nyn gar boōmen ; Pōs asomen tēn ǭdēn Kyriou epi gēs allotrias? Houtōs ho prophētikos logos, ha echrēn eipein tous en Babylōni doryalōtous didaxas kai tous dia metanoias epistrephontas pros ton Sōtēra tou pantos paidagōgēsas, hypodeiknysi ton Theon pros tas gegenēmenas epangelias apokrinomenon, kai legonta - « Egō euthytētas krinō. ; Endikōs, phēsin, hymin kai Babylōniois dikasō
"We will confess you, O God; we will confess you and call upon your name." From this too it is plain that they recount these things before obtaining the return. They promise to hymn God and to be made glorious by his revered name. For "we will call upon your name" shows this: "We shall again be called by your name and be known as your people." "I will recount all your wonders. When I take the time." Aquila and Symmachus have: "When I take the congregation." "When we return," he says, "and are gathered into your holy temple, then we shall hymn you according to the law and teach your benefits to those who do not know them; for that time will allow us to do this. For now we cry, 'How shall we sing the Lord's song in a foreign land?'" Having thus taught what the captives in Babylon ought to say, and trained those who turn by repentance to the Savior of all, the prophetic word shows God answering the promises made and saying, "I will judge uprightness." "I will judge justly," he says, "between you and the Babylonians."
Ps 75:1 (74:2 LXX) (quotation, high confidence) · Ps 75:2 (74:3 LXX) (quotation, high confidence) · Ps 137:4 (136:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 75:1-2: the exiles promise to praise God when gathered again in the temple; God answers that he will judge justly between them and Babylon.
Notes on the original text
- Digital text corrected (stray letter (OCR); stray mark (OCR)): Ὅτ' ι ἂν λάβω → Ὅτ' ἂν λάβω; ὁ προφητικὸς Ο λόγος → ὁ προφητικὸς λόγος; παιδαγωγήσας!, → παιδαγωγήσας,.
Cite (SBL): Theodoret, Interp. Ps. 74.2 (PG 80 80:1467; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/74-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/74-2
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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.
74.4PG 80 80:1467
« Ἐτάκη ἡ γῆ, καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ. » Πάσης γάρ εἰμι τῆς οἰκουμένης κριτής, καὶ ἅπασι τὰς ἀξίας ἐποίσω τιμωρίας. « Ἐγὼ ἐστερέωσα τοὺς στύλους αὐτῆς. · Ἐγκρατὴς δὲ πάντων εἰμὶ, ὡς ἁπάντων ὑπάρχων δημιουργός. Ἐγὼ γὰρ τὴν γῆν πεποίηκά τε καὶ ἥδρασα, οἷον στύλοις τισὶ τοῖς ἐμοῖς αὐτὴν ὄροις ἐρείδων. Πρόσταγμα γὰρ ἐθέμην, καὶ οὐ παρελεύσεται. Διὰ τοῦτο καὶ δικαστὴς ὢν, κολάζειν μὲν οὐ βούλομαι, ἀλλὰ προλέγω τὰς τιμωρίας, ἵνα τῇ ἀπειλῇ σωφρονεστέρους τοὺς πλημμελοῦντας ἐργάσωμαι· καὶ παραινῶ, καὶ συμβουλεύω, πᾶν μὲν εἶδος ἀνομίας μυσάττεσθαι, ἐπιμελεῖσθαι δὲ τοῦ δικαίου καὶ τοῦ μετρίου φρονήματος· ταῦτα γὰρ διὰ τῶν ἐπαγομένων ἐδίδαξεν.
« Etakē hē gē, kai pantes hoi katoikountes en autę̄. » Pasēs gar eimi tēs oikoumenēs kritēs, kai hapasi tas axias epoisō timōrias. « Egō estereōsa tous stylous autēs. ; Enkratēs de pantōn eimi, hōs hapantōn hyparchōn dēmiourgos. Egō gar tēn gēn pepoiēka te kai hēdrasa, hoion stylois tisi tois emois autēn orois ereidōn. Prostagma gar ethemēn, kai ou pareleusetai. Dia touto kai dikastēs ōn, kolazein men ou boulomai, alla prolegō tas timōrias, hina tę̄ apeilę̄ sōphronesterous tous plēmmelountas ergasōmai; kai parainō, kai symbouleuō, pan men eidos anomias mysattesthai, epimeleisthai de tou dikaiou kai tou metriou phronēmatos; tauta gar dia tōn epagomenōn edidaxen.
"The earth melted, and all who dwell in it." "For I am the judge of the whole world, and I will bring on all the punishments they deserve." "I made firm its pillars." "I have power over all, as the creator of all. For I made the earth and settled it, propping it up with my bounds as with pillars. For I set a command, and it will not pass away. For this reason, though I am judge, I do not wish to punish, but I foretell the punishments, so that by the threat I may make offenders more self-controlled; and I urge and advise them to loathe every kind of lawlessness and to care for justice and a modest mind." He taught this through what follows.
Ps 75:3 (74:4 LXX) (quotation, high confidence) · Ps 148:6 (allusion, medium confidence)
Notes and citation
Summary: Psalm 75:3: God, judge and creator of the earth, foretells punishment so that offenders may reform.
Cite (SBL): Theodoret, Interp. Ps. 74.4 (PG 80 80:1467; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/74-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/74-4
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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.
74.5PG 80 80:1469
« Εἶπον τοῖς παρανομοῦσι, Μὴ παρανομεῖτε . καὶ τοῖς ἁμαρτάνουσι, Μὴ ὑψοῦτε κέρας.» Τοῦτο γὰρ πάντων χαλεπώτατον πάθος, τὸ μὴ μόνον ἁμαρτάνειν, ἀλλὰ καὶ γαυριᾶν ἐπὶ τούτῳ.
« Eipon tois paranomousi, Mē paranomeite . kai tois hamartanousi, Mē hypsoute keras.» Touto gar pantōn chalepōtaton pathos, to mē monon hamartanein, alla kai gaurian epi toutǭ.
"I said to the lawbreakers, 'Do not break the law,' and to the sinners, 'Do not lift up the horn.'" For this is the hardest condition of all: not only to sin but also to exult in it.
Ps 75:4 (74:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 75:4: God warns sinners against both sin and pride in it.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 74.5 (PG 80 80:1469; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/74-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/74-5
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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.
74.6PG 80 80:1469
« Μὴ ἐπαίρετε εἰς ὕψος τὸ κέρας ὑμῶν. » Εἶτα δείκνυσι ποῖον ὕψος καλεῖ. « Καὶ μὴ λαλεῖτε κατὰ τοῦ Θεοῦ ἀδικίαν. » Καὶ γὰρ τὰ κερασφόρα ζῶα σφόδρα ἐπὶ τοῖς κέρασι γαυριᾷ. Παρεγγυᾷ δὲ αὐτοῖς ὁ λόγος, μὴ αὔξειν τῇ ἀλαζονείᾳ τὴν ἀνομίαν, μηδὲ κατὰ τοῦ Θεοῦ τὴν γλῶτταν κινεῖν.
« Mē epairete eis hypsos to keras hymōn. » Eita deiknysi poion hypsos kalei. « Kai mē laleite kata tou Theou adikian. » Kai gar ta kerasphora zōa sphodra epi tois kerasi gaurią. Parengyą de autois ho logos, mē auxein tę̄ alazoneią tēn anomian, mēde kata tou Theou tēn glōttan kinein.
"Do not lift up your horn on high." Then he shows what height he means: "And do not speak injustice against God." For horned animals greatly pride themselves on their horns. The word charges them not to increase their lawlessness by arrogance nor to move their tongue against God.
Ps 75:5 (74:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 75:5: the proud are told not to raise their horn or speak against God.
Cite (SBL): Theodoret, Interp. Ps. 74.6 (PG 80 80:1469; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/74-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/74-6
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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.
74.7PG 80 80:1469
« Ὅτι οὔτε ἐξ ἐξόδων, οὔτε ἀπὸ δυσμῶν, οὔτε ἀπὸ ἐρήμων ὀρέων. Ὅτι ὁ Θεὸς κριτής ἐστιν. » Ἐξόδους τὰς ἀνατολὰς εἴρηκεν· οὕτω δὲ καὶ ἡ πέμπτη ἔκδοσις· ἔρημα δὲ ὄρη, τὰ βόρεια καὶ τὰ νότια τμήματα. Ταῦτα γὰρ δι᾽ ἄκραν ψυχρότητα καὶ θερμότητα ἀοίκητα μεμένηκε παντελῶς. Διδάσκει τοίνυν, ὅτι τῶν ἀδυνάτων ἐστὶ τοῦ Θεοῦ τὴν κρίσιν διαφυγεῖν. Κἂν γὰρ τὰ ἐῷα καταλάβῃ , κἂν τὰ ἑσπέρια, κἂν εἰς τὰ νότια, κἂν εἰς τὰ βόρεια πειραθῇ διαδράναι, τῇ θείᾳ ὑπόκειται ψήφῳ. Εἶτα διδάσκει τὰς τοῦ βίου μεταβολὰς, γνώμῃ Θεοῦ γινομένας. ( • Τοῦτον ταπεινοῖ, καὶ τοῦτον ὑψοῖ. "Ὅτι ποτήριον ἐν χειρὶ Κυρίου οἴνου ἀκράτου πλῆρες κεράσματος, καὶ ἔκλινεν ἐκ τούτου εἰς τοῦτο. » Περὶ δὲ τοῦ ποτηρίου καὶ ἡ τοῦ θεσπεσίου Ἱερεμίου προφητεία διδάσκει. Κελεύεται γὰρ ὑπὸ τοῦ τῶν ὅλων Θεοῦ τοῦτο λαβεῖν, καὶ ποτίσαι τὴν Ἱερουσαλὴμ, καὶ τοὺς ἄρχοντας, καὶ τὰ ὅμορα ἔθνη. Οἶνον δὲ τὴν τιμωρίαν καλεῖ, ὡς τῇ μέθῃ παραπλησίως ἀφαιρουμένην τὴν δύναμιν, καὶ τὰς τῶν μορίων διαλύουσαν ἁρμονίας. Λέγει τοίνυν ὁ προφητικὸς λόγος, ὅτι ποτὲ μὲν ἡμῖν, ποτὲ δὲ ἐκείνοις ὁ δίκαιος κριτής προσφέρει τὴν τιμωρίαν · καὶ νῦν μὲν τοῦτον ὑψοῖ, ἐκεῖνον δὲ ταπείνοῖ, καὶ πάλιν τὸ ὕψος μετατίθησιν εἰς ἑτέρους, καὶ συμφορὰς ἐναλλάττει, καὶ εὐημερίας μεταβάλλει. Ταῦτα δὲ οὐχ ἁπλῶς οἱ ἐν Βαβυλῶνι δορυάλωτοι ἐδιδάσκοντο λέγειν, ἀλλὰ σο προπαιδευόμενοι δε καὶ τὴν Βαβυλωνίων δουλείαν, καὶ τὴν οἰκείαν ἐλευθερίαν. Οὐκ εἰς μακρὰν γὰρ ὁ Κῦρος ἐκείνων μὲν τὴν δύναμιν κατέλυσε, τούτοις δὲ τὴν προτέραν ἐλευθερίαν ἀπέδωκε. « Πλὴν δὲ ὁ τρυγίας αὐτοῦ οὐκ ἐξεκενώθη · πίονται πάντες οἱ ἁμαρτωλοὶ τῆς γῆς. » Τὴν χαλεπωτέραν τιμωρίαν τρυγίαν ἐκάλεσεν. Ἐγὼ μὲν , φησὶ, τὸ διειδέστερον ἔπιον, τοῦτ᾽ ἔστιν, ἐλάττοσιν ὑπεβλήθην κακοῖς· αὐτὴν δὲ τὴν ὑποσταθμὴν Βαβυλώνιοι πίονται, ἀντὶ τοῦ, χαλεπώτερα ὧν εἰργάσαντο πείσονται · ἐγὼ μὲν γὰρ ἑβδομήκοντα ἔτη δουλεύσας τῆς ἐπανόδου τετύχηκα, ἐκεῖνοι δὲ διηνεκεῖ δουλείᾳ παραδοθήσονται. . « Ἐγὼ δὲ ἀγαλλιάσομαι εἰς τὸν αἰῶνα, ψαλῶ τῷ Θεῷ Ἰακώβ. » Ωσπερ γὰρ ἡμῶν πιόντων ἐκεῖνοι τοῖς ἡμετέροις κακοῖς ἐπετώθαζον· οὕτως ἡμεῖς τὴν ἐκείνων τιμωρίαν ὁρῶντες, τῷ Θεῷ τὴν ὑμνῳδίαν προσοίσομεν· οὐκ ἐκείνοις ἐπεμβαίνοντες, ἀλλ᾽ εὐγνώμονες περὶ τὰς εὐεργεσίας γενόμενοι.
« Hoti oute ex exodōn, oute apo dysmōn, oute apo erēmōn oreōn. Hoti ho Theos kritēs estin. » Exodous tas anatolas eirēken; houtō de kai hē pemptē ekdosis; erēma de orē, ta boreia kai ta notia tmēmata. Tauta gar di᾽ akran psychrotēta kai thermotēta aoikēta memenēke pantelōs. Didaskei toinyn, hoti tōn adynatōn esti tou Theou tēn krisin diaphygein. Kan gar ta eǭa katalabę̄ , kan ta hesperia, kan eis ta notia, kan eis ta boreia peirathę̄ diadranai, tę̄ theią hypokeitai psēphǭ. Eita didaskei tas tou biou metabolas, gnōmę̄ Theou ginomenas. ( • Touton tapeinoi, kai touton hypsoi. "Hoti potērion en cheiri Kyriou oinou akratou plēres kerasmatos, kai eklinen ek toutou eis touto. » Peri de tou potēriou kai hē tou thespesiou Hieremiou prophēteia didaskei. Keleuetai gar hypo tou tōn holōn Theou touto labein, kai potisai tēn Hierousalēm, kai tous archontas, kai ta homora ethnē. Oinon de tēn timōrian kalei, hōs tę̄ methę̄ paraplēsiōs aphairoumenēn tēn dynamin, kai tas tōn moriōn dialyousan harmonias. Legei toinyn ho prophētikos logos, hoti pote men hēmin, pote de ekeinois ho dikaios kritēs prospherei tēn timōrian ; kai nyn men touton hypsoi, ekeinon de tapeinoi, kai palin to hypsos metatithēsin eis heterous, kai symphoras enallattei, kai euēmerias metaballei. Tauta de ouch haplōs hoi en Babylōni doryalōtoi edidaskonto legein, alla so propaideuomenoi de kai tēn Babylōniōn douleian, kai tēn oikeian eleutherian. Ouk eis makran gar ho Kyros ekeinōn men tēn dynamin katelyse, toutois de tēn proteran eleutherian apedōke. « Plēn de ho trygias autou ouk exekenōthē ; piontai pantes hoi hamartōloi tēs gēs. » Tēn chalepōteran timōrian trygian ekalesen. Egō men , phēsi, to dieidesteron epion, tout᾽ estin, elattosin hypeblēthēn kakois; autēn de tēn hypostathmēn Babylōnioi piontai, anti tou, chalepōtera hōn eirgasanto peisontai ; egō men gar hebdomēkonta etē douleusas tēs epanodou tetychēka, ekeinoi de diēnekei douleią paradothēsontai. . « Egō de agalliasomai eis ton aiōna, psalō tǭ Theǭ Iakōb. » Ōsper gar hēmōn piontōn ekeinoi tois hēmeterois kakois epetōthazon; houtōs hēmeis tēn ekeinōn timōrian horōntes, tǭ Theǭ tēn hymnǭdian prosoisomen; ouk ekeinois epembainontes, all᾽ eugnōmones peri tas euergesias genomenoi.
"For neither from the outgoings, nor from the west, nor from the desert mountains; for God is the judge." He called the east "the outgoings"; so too the fifth edition. The desert mountains are the northern and southern regions; for these have remained wholly uninhabited because of extreme cold and heat. He teaches, then, that it is impossible to escape God's judgment. For whether one reaches the east or the west, or tries to run off to the south or the north, he is subject to the divine verdict. Then he teaches that the changes of life happen by God's will: "This one he humbles, and this one he exalts. For a cup is in the hand of the Lord, full of unmixed wine, of mixture, and he tipped it from this to that." The prophecy of the inspired Jeremiah too teaches about the cup. For he is ordered by the God of all to take it and give Jerusalem, its rulers, and the neighboring nations to drink. He calls punishment "wine," since, like drunkenness, it takes away strength and loosens the joints of the limbs. The prophetic word says, then, that the just judge brings punishment now to us, now to them; that now he exalts this one and humbles that one, and again transfers the height to others, alternates misfortunes, and changes prosperity. The captives in Babylon were not taught to say these things idly, but as being instructed beforehand about both the Babylonians' slavery and their own freedom. For not long after, Cyrus destroyed the power of those and restored to these their former freedom. "But its dregs were not emptied; all the sinners of the earth will drink." He called the harder punishment "dregs." "I drank the clearer part," he says, "that is, I was subjected to lesser evils; but the Babylonians will drink the very sediment"; that is, "they will suffer worse than they did. For I, having been a slave seventy years, obtained the return; but they will be handed over to perpetual slavery." "But I will rejoice forever; I will sing to the God of Jacob." "For as, when we drank, they jeered at our evils, so we, seeing their punishment, will offer hymnody to God; not trampling on them, but being grateful for the benefits."
Ps 75:6 (74:7 LXX) (quotation, high confidence) · Ps 75:7 (74:8 LXX) (quotation, high confidence) · Ps 75:8 (74:9 LXX) (quotation, high confidence) · Ps 75:9 (74:10 LXX) (quotation, high confidence) · Jer 25:15 (32:15 LXX) (allusion, high confidence) · Jer 25:17 (32:17 LXX) (allusion, high confidence)
Notes and citation
Summary: Psalm 75:6-9: no one escapes God's judgment; the cup of his wrath passed from Israel to Babylon, which drank the dregs, while the returned exiles praise God without gloating.
- "The fifth edition" is the Quinta, an anonymous Greek version in Origen's Hexapla.
Cite (SBL): Theodoret, Interp. Ps. 74.7 (PG 80 80:1469; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/74-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/74-7
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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.
74.11PG 80 80:1471
« Καὶ πάντα τὰ κέρατα τῶν ἁμαρτωλῶν συνθλάσω, καὶ ὑψωθήσεται τὸ κέρας τοῦ δικαίου. • Διὰ τούτων δὲ τῶν λόγων προεδιδάχθησαν, ὡς καὶ τοὺς ἐπιστρατεύσαντας αὐτοῖς μετὰ τὴν ἐπάνοδον καταλύσουσι πολεμίους. Διά τοι τοῦτο καὶ « πάντα εἶπε τὰ κέρατα τῶν ἁμαρτωλῶν, » ἐπειδὴ ἐκ διαφόρων συλλεγέντες τῶν ἐθνῶν, τὸν κατ᾿ αὐτῶν ἀνεδέξαντο πόλεμον. Μέμνηται δὲ τούτων καὶ ἡ τοῦ Ἰεζεκιὴλ προφητεία, καὶ μέντοι καὶ ἡ τοῦ Μιχαίου, καὶ ἡ τοῦ Ζαχαρίου· ὧν καταλυθέντων λαμπροὶ ἐγένοντο καὶ περίβλεπτοι, ἅτε δὴ τοιαύτην κατορθώσαντες νίκην. Κέρας δὲ δικαίου τὸ εὐσεβὲς ἐκάλεσε φρόνημα. Εἰ δὲ τις τὸν Ζοροβάβελ νοῆσαι βουληθείη, τὸν ἐνταῦθα καλούμενον δίκαιον, ᾧ χρησάμενος ὁ Θεὸς ὑπουργῷ τὴν νίκην ἐκείνην εἰργάσατο, τῆς ἀληθείας οὐχ ἁμαρτήσεται.
« Kai panta ta kerata tōn hamartōlōn synthlasō, kai hypsōthēsetai to keras tou dikaiou. • Dia toutōn de tōn logōn proedidachthēsan, hōs kai tous epistrateusantas autois meta tēn epanodon katalysousi polemious. Dia toi touto kai « panta eipe ta kerata tōn hamartōlōn, » epeidē ek diaphorōn syllegentes tōn ethnōn, ton kat᾿ autōn anedexanto polemon. Memnētai de toutōn kai hē tou Iezekiēl prophēteia, kai mentoi kai hē tou Michaiou, kai hē tou Zachariou; hōn katalythentōn lamproi egenonto kai peribleptoi, hate dē toiautēn katorthōsantes nikēn. Keras de dikaiou to eusebes ekalese phronēma. Ei de tis ton Zorobabel noēsai boulētheiē, ton entautha kaloumenon dikaion, hǭ chrēsamenos ho Theos hypourgǭ tēn nikēn ekeinēn eirgasato, tēs alētheias ouch hamartēsetai.
"And I will break all the horns of the sinners, and the horn of the righteous will be exalted." By these words they were taught beforehand that after the return they would also destroy the enemies who made war on them. For this reason he said "all the horns of the sinners," since, gathered from various nations, they took up the war against them. The prophecy of Ezekiel mentions these, and those of Micah and Zechariah; when these were destroyed, the people became bright and renowned, having won such a victory. He called the pious mind "the horn of the righteous." And if someone wishes to understand the one here called righteous as Zerubbabel, whom God used as his minister to win that victory, he will not miss the truth.
Ps 75:10 (74:11 LXX) (quotation, high confidence) · Ezek 38:2 (allusion, medium confidence) · Mic 4:11 (allusion, medium confidence) · Zech 12:9 (allusion, medium confidence)
Notes and citation
Summary: Psalm 75:10: the returned exiles will defeat the nations that attack them; the righteous one may be Zerubbabel.
Notes on the original text
- Digital text corrected (stray letters (OCR)): συνθλάσω σε, καὶ → συνθλάσω, καὶ.
Cite (SBL): Theodoret, Interp. Ps. 74.11 (PG 80 80:1471; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/74-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/74-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 75
75.1PG 80 80:1471
« Εἰς τὸ τέλος, ἐν ὕμνοις, ψαλμὸς τῷ ᾿Ασάφ, ᾠδὴ πρὸς τὸν Ἀσσύριον. » Τὴν τοῦ Ασσυρίου προσθήκην οὐχ εὗρον ἐν τῷ Ἑξαπλῷ, ἀλλ' ἐν ἐνίοις ἀντιγράφοις. Ταύτην μέντοι ἔχει τὴν ὑπόθεσιν ὁ ψαλμός· τὰ γὰρ κατὰ τὸν Σενναχηρεὶμ προθεσπίζει, καὶ τὴν ἐπενεχθεῖσαν τῇ στρατιᾷ τιμωρίαν.
« Eis to telos, en hymnois, psalmos tǭ ᾿Asaph, ǭdē pros ton Assyrion. » Tēn tou Assyriou prosthēkēn ouch heuron en tǭ Hexaplǭ, all' en eniois antigraphois. Tautēn mentoi echei tēn hypothesin ho psalmos; ta gar kata ton Sennachēreim prothespizei, kai tēn epenechtheisan tę̄ stratią timōrian.
"To the end; among hymns; a psalm of Asaph; an ode to the Assyrian." The addition "the Assyrian" I did not find in the Hexapla, but in some copies. Yet the psalm has this subject; for it foretells the events of Sennacherib's time and the punishment brought on his army.
Ps 76:1 (75:1 LXX) (quotation, high confidence) · 2 Kgs 19:35 (allusion, high confidence)
Notes and citation
Summary: Psalm 76, title: the psalm foretells Sennacherib's defeat and the destruction of his army.
Notes on the original text
- Digital text corrected (stray letters (OCR)): ψαλμὸς δε τῷ ᾿Ασάφ, ᾠδὴ πρὸς τὸν σε Ασσύριον → ψαλμὸς τῷ ᾿Ασάφ, ᾠδὴ πρὸς τὸν Ἀσσύριον.
Cite (SBL): Theodoret, Interp. Ps. 75.1 (PG 80 80:1471; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-1
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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.
75.2PG 80 80:1471
« Γνωστὸς ἐν τῇ Ἰουδαίᾳ ὁ Θεὸς, ἐν τῷ Ἰσραὴλ μέγα τὸ ὄνομα αὐτοῦ. » Ἐν μιᾷ γὰρ νυκτὶ τῶν τοσούτων μυριάδων δι᾿ ἀγγέλου τὴν θανατηφόρον δεξαμένων πληγήν, δῆλος ἐγένετο πᾶσιν ὁ τῶν ὅλων Θεὸς, ἄγαν τοῦ Ἰσραὴλ προμηθούμενος, καὶ ἐν τῇ Ἰουδαίᾳ τὴν οἰκείαν ποιησάμενος ἐπιφάνειαν.
« Gnōstos en tę̄ Ioudaią ho Theos, en tǭ Israēl mega to onoma autou. » En mią gar nykti tōn tosoutōn myriadōn di᾿ angelou tēn thanatēphoron dexamenōn plēgēn, dēlos egeneto pasin ho tōn holōn Theos, agan tou Israēl promēthoumenos, kai en tę̄ Ioudaią tēn oikeian poiēsamenos epiphaneian.
"God is known in Judea; his name is great in Israel." For when so many tens of thousands received the deadly blow through an angel in one night, the God of all became plain to all, taking great forethought for Israel and making his own appearance in Judea.
Ps 76:1 (75:2 LXX) (quotation, high confidence) · 2 Kgs 19:35 (allusion, high confidence)
Notes and citation
Summary: Psalm 76:1: God made himself known when his angel struck down the Assyrian army in one night.
Cite (SBL): Theodoret, Interp. Ps. 75.2 (PG 80 80:1471; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-2
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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.
75.3PG 80 80:1473
« Καὶ ἐγενήθη ἐν εἰρήνῃ ὁ τόπος αὐτοῦ, καὶ τὸ κατοικητήριον αὐτοῦ ἐν Σιών. » Τοῦ γὰρ πλήθους ἀναιρεθέντος, οἱ ὑπολειφθέντες διέδρασαν, ἄγγελοι τῆς θείας γεγενημένοι δυνάμεως. Τούτου χάριν σὺν τοῖς ἄλλοις οὐκ ἀνῃρέθησαν. Ἐντεῦθεν ἡ πόλις τῆς εἰρήνης ἀπήλαυσε, καὶ ὑπέλαβον ἅπαντες, ὡς ὁ ἀληθῶς ἐν τῇ Σιὼν κατοικεῖν ηὐδόκησεν ὁ Θεός. Εἶτα διδάσκει, πῶς γνωστός ἐστιν ἐν τῇ Ἰουδαίᾳ ὁ Θεός.
« Kai egenēthē en eirēnę̄ ho topos autou, kai to katoikētērion autou en Siōn. » Tou gar plēthous anairethentos, hoi hypoleiphthentes diedrasan, angeloi tēs theias gegenēmenoi dynameōs. Toutou charin syn tois allois ouk anę̄rethēsan. Enteuthen hē polis tēs eirēnēs apēlause, kai hypelabon hapantes, hōs ho alēthōs en tę̄ Siōn katoikein ēudokēsen ho Theos. Eita didaskei, pōs gnōstos estin en tę̄ Ioudaią ho Theos.
"And his place came to be in peace, and his dwelling in Zion." For when the multitude had been killed, those left over ran off, having become messengers of the divine power; for this reason they were not killed with the others. From then on the city enjoyed peace, and all supposed that God had truly been pleased to dwell in Zion. Then he teaches how God is known in Judea.
Ps 76:2 (75:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 76:2: after the Assyrian defeat Jerusalem had peace, and the survivors spread word of God's power.
Notes on the original text
- Digital text corrected (stray letters (OCR)): σὺν δε τοῖς ἄλλοις → σὺν τοῖς ἄλλοις.
Cite (SBL): Theodoret, Interp. Ps. 75.3 (PG 80 80:1473; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-3
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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.
75.4PG 80 80:1473
« Ἐκεῖ συνέτριψε τὰ κράτη τῶν τόξων, ὅπλον, καὶ ῥομφαίαν, καὶ πόλεμον. » Πρὸ τῶν τῆς πόλεως, φησὶ, περιβόλων, ὁπλίτας κατὰ ταὐτὸν, καὶ τοξότας, καὶ πελταστὰς ἀνελὼν, ἄχρηστα παντελῶς τὰ τούτων ἀπέφηνεν ὅπλα.
« Ekei synetripse ta kratē tōn toxōn, hoplon, kai rhomphaian, kai polemon. » Pro tōn tēs poleōs, phēsi, peribolōn, hoplitas kata tauton, kai toxotas, kai peltastas anelōn, achrēsta pantelōs ta toutōn apephēnen hopla.
"There he broke the powers of the bows, shield and sword and war." "Before the walls of the city," he says, "killing heavy infantry, archers, and light infantry at the same time, he made their weapons wholly useless."
Ps 76:3 (75:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 76:3: before Jerusalem's walls God made the Assyrians' weapons useless.
Notes on the original text
- Digital text corrected (stray word (OCR)): πελταστὰς δὲ ἀνελὼν → πελταστὰς ἀνελὼν.
Cite (SBL): Theodoret, Interp. Ps. 75.4 (PG 80 80:1473; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-4
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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.
75.5PG 80 80:1473
Φωτίζεις σὺ θαυμαστῶς ἀπὸ ὀρέων αἰωνίων. » Ὁ δὲ Σύμμαχος οὕτως, Ἐπιφανὴς εἶ, ὑπερμεγέθης ἀπὸ ὀρέων θήρας. Ἐν γὰρ τοῖς ἡμετέροις ὄρεσι τῇ θήρᾳ τοῦ θανάτου τοὺς δυσμενεῖς παραδοὺς, ὑπερμεγέθης καὶ ἐπιφανὴς παρὰ πᾶσιν ἀνεδείχθης. Φωτίζεις γὰρ τῷ θαύματι τοὺς ἀγνοοῦντας, καὶ διδάσκεις ὅστις ὑπάρχεις.
Phōtizeis sy thaumastōs apo oreōn aiōniōn. » Ho de Symmachos houtōs, Epiphanēs ei, hypermegethēs apo oreōn thēras. En gar tois hēmeterois oresi tę̄ thērą tou thanatou tous dysmeneis paradous, hypermegethēs kai epiphanēs para pasin anedeichthēs. Phōtizeis gar tǭ thaumati tous agnoountas, kai didaskeis hostis hyparcheis.
"You give light wonderfully from the everlasting mountains." Symmachus has: "You are manifest, exceedingly great, from the mountains of the hunt." "For by handing the enemies over to the hunt of death on our mountains, you were shown exceedingly great and manifest to all. For you enlighten the ignorant by the miracle and teach who you are."
Ps 76:4 (75:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 76:4: God's victory on Judea's mountains made him manifest to all.
Notes on the original text
- Digital text corrected (stray letters (OCR)): Φωτίζεις το σὺ → Φωτίζεις σὺ; Επιφανὴς τι εἶ → Ἐπιφανὴς εἶ.
Cite (SBL): Theodoret, Interp. Ps. 75.5 (PG 80 80:1473; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-5
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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.
75.6PG 80 80:1473
· Ἐταράχθησαν πάντες οἱ ἀσύνετοι τῇ καρδίᾳ · ὕπνωσαν ὕπνον αὐτῶν, καὶ οὐχ εὗρον οὐδέν. • Μείζονι γὰρ φρονήματι χρησάμενοι κατὰ σοῦ, ἀθρόαν ὑπέμειναν ταραχὴν, διὰ τὴν τῆς ψυχῆς ἀφροσύνην, καὶ ἀδεῶς καθεύδειν ὑπολαβόντες, τῆς ἐλπίδος ἐψεύσθησαν. Τὸν γὰρ ὕπνον θάνατος διεδέξατο. Τοῦτο καὶ ἡ ἱστορία διδάσκει, ὅτι ἀναστάντες εὗρον ἅπαντα τὰ σώματα νεκρά. « Πάντες οἱ ἄνδρες τοῦ πλούτου ταῖς χερσὶν αὑτῶν. » Ὁ δὲ Σύμμαχος οὕτως· Πάντες οἱ ἄνδρες οἱ ἰσχυροὶ τὰς χεῖρας αὐτῶν. Οὐδὲν αὐτοὺς, φησὶν, ὤνησε τῶν χειρῶν ἡ ῥώμη, δι' ἧς τὸν ἁπάντων ἁρπάσειν προσεδόκησαν πλοῦτον. Καὶ διδάσκων τί δήποτε οὐδὲν ἐντεῦθεν ἀπώναντο, ἐπήγαγεν·
; Etarachthēsan pantes hoi asynetoi tę̄ kardią ; hypnōsan hypnon autōn, kai ouch heuron ouden. • Meizoni gar phronēmati chrēsamenoi kata sou, athroan hypemeinan tarachēn, dia tēn tēs psychēs aphrosynēn, kai adeōs katheudein hypolabontes, tēs elpidos epseusthēsan. Ton gar hypnon thanatos diedexato. Touto kai hē historia didaskei, hoti anastantes heuron hapanta ta sōmata nekra. « Pantes hoi andres tou ploutou tais chersin hautōn. » Ho de Symmachos houtōs; Pantes hoi andres hoi ischyroi tas cheiras autōn. Ouden autous, phēsin, ōnēse tōn cheirōn hē rhōmē, di' hēs ton hapantōn harpasein prosedokēsan plouton. Kai didaskōn ti dēpote ouden enteuthen apōnanto, epēgagen;
"All the senseless in heart were troubled; they slept their sleep and found nothing." "For, having thought too highly of themselves against you, they suffered sudden confusion because of the folly of their souls; and supposing they could sleep without fear, they were cheated of their hope. For death took the place of sleep." The history too teaches this: that when they rose, they found all the bodies dead. "All the men of wealth, in their hands." Symmachus has: "All the strong men, their hands." "The strength of their hands, by which they expected to seize the wealth of all, did them no good at all." And teaching why they gained nothing from it, he added:
Ps 76:5 (75:6 LXX) (quotation, high confidence) · 2 Kgs 19:35 (allusion, high confidence)
Notes and citation
Summary: Psalm 76:5: the Assyrian warriors slept and woke no more, their strength useless.
Notes on the original text
- Digital text corrected (stray letter (OCR)): καὶ τ οὐχ εὗρον → καὶ οὐχ εὗρον.
Cite (SBL): Theodoret, Interp. Ps. 75.6 (PG 80 80:1473; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-6
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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.
75.7PG 80 80:1473
« ᾿Απὸ ἐπιτιμήσεώς σου, ὁ Θεὸς Ἰακώβ, ἐνύσταξαν οἱ ἐπιβεβηκότες τοῖς ἵπποις. » Ἔνευσας, φησὶ, καὶ παραχρῆμα κατέπεσον οἱ τὴν ἱππικὴν εἰδέναι ἀλαζονευόμενοι τέχνην. Διὰ δὲ τοῦ ἐνύσταξαν τὴν τοῦ θανάτου ἐδήλωσεν εὐκολίαν. Καθάπερ γὰρ ὁ νυστάζων ῥᾳδίως ἐθελήσας " καθεύδει, οὕτως ἐκεῖνοι σύντομον ἐδέξαντο τοῦ βίου τὸ πέρας.
« ᾿Apo epitimēseōs sou, ho Theos Iakōb, enystaxan hoi epibebēkotes tois hippois. » Eneusas, phēsi, kai parachrēma katepeson hoi tēn hippikēn eidenai alazoneuomenoi technēn. Dia de tou enystaxan tēn tou thanatou edēlōsen eukolian. Kathaper gar ho nystazōn rhądiōs ethelēsas " katheudei, houtōs ekeinoi syntomon edexanto tou biou to peras.
"At your rebuke, O God of Jacob, those who rode on horses dozed." "You nodded," he says, "and at once those who boasted of knowing the horseman's art fell." By "dozed" he showed the ease of their death. For as one who dozes easily falls asleep when he wishes, so they received a swift end of life.
Ps 76:6 (75:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 76:6: at God's rebuke the Assyrian horsemen died as easily as falling asleep.
Cite (SBL): Theodoret, Interp. Ps. 75.7 (PG 80 80:1473; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-7
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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.
75.8PG 80 80:1473
« Σὺ φοβερὸς εἶ, καὶ τίς ἀντιστήσεταί σοι ; » Τίς γὰρ ἱκανὸς ἀντιστῆναί σοι, καὶ διαφυγεῖν τὴν ἐπαγομένην παρὰ σοῦ τιμωρίαν; « ᾿Απὸ τότε ἡ ὀργή σου. » Εὐθὺς τῆς βλασφημίας ἀκούσας, ἠδύνασο τοὺς ἀλιτηρίους κολάσαι, ἀλλ᾿ ἐμακροθύμησας προσμένων τὴν μεταβολήν.
« Sy phoberos ei, kai tis antistēsetai soi ? » Tis gar hikanos antistēnai soi, kai diaphygein tēn epagomenēn para sou timōrian? « ᾿Apo tote hē orgē sou. » Euthys tēs blasphēmias akousas, ēdynaso tous alitērious kolasai, all᾿ emakrothymēsas prosmenōn tēn metabolēn.
"You are fearful, and who will stand against you?" "For who is able to stand against you and escape the punishment you bring?" "From then is your anger." "As soon as you heard the blasphemy you could have punished the wicked, but you were patient, waiting for a change."
Ps 76:7 (75:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 76:7: no one can withstand God, who patiently delayed punishing the blasphemers.
Notes on the original text
- Digital text corrected (OCR letter slip): κολάται → κολάσαι.
Cite (SBL): Theodoret, Interp. Ps. 75.8 (PG 80 80:1473; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-8
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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.
75.9PG 80 80:1475
« Ἐκ τοῦ οὐρανοῦ ἠκούτισας κρίσιν. » "Ανωθεν, φησὶν, ἐκφέρεις τὰς ψήφους καθ' ὧν ἐθέλεις. Τὸ μέντοι « ἠκούτισας ", » ἀκουστὴν ποιήσεις ὁ Σύμμαχος εἴρηκεν. « Γῆ ἐφοβήθη, καὶ ἡσύχασεν, ἐν τῷ ἀναστῆναι εἰς κρίσιν τὸν Θεὸν, τοῦ σῶσαι πάντας τοὺς πραεῖς τῆς γῆς. » Δέους, φησὶν, ἐπλήσθησαν ἅπαντες, καὶ τῆς καθ' ἡμῶν ἐπαύσαντο προσβολῆς, θεασάμενοί σε καθάπερ τινὰ δικαστὴν, κατ᾿ ἐκείνων μὲν ἐξενεγκόντα τὴν ψῆφον, τοὺς δὲ ὀρθοῖς λογισμοῖς χρησαμένους, καὶ τὴν σὴν βοήθειαν ἀπαγγείλαντας, τῆς σωτηρίας τετυχηκότας.
« Ek tou ouranou ēkoutisas krisin. » "Anōthen, phēsin, ekphereis tas psēphous kath' hōn etheleis. To mentoi « ēkoutisas ", » akoustēn poiēseis ho Symmachos eirēken. « Gē ephobēthē, kai hēsychasen, en tǭ anastēnai eis krisin ton Theon, tou sōsai pantas tous praeis tēs gēs. » Deous, phēsin, eplēsthēsan hapantes, kai tēs kath' hēmōn epausanto prosbolēs, theasamenoi se kathaper tina dikastēn, kat᾿ ekeinōn men exenenkonta tēn psēphon, tous de orthois logismois chrēsamenous, kai tēn sēn boētheian apangeilantas, tēs sōtērias tetychēkotas.
"From heaven you made judgment heard." "From above," he says, "you bring verdicts against whom you will." For "you made heard" Symmachus said "you will make audible." "The earth feared and was still, when God arose to judgment, to save all the meek of the earth." "All were filled with fear and ceased their attack on us, seeing you, like a judge, bring your verdict against them, while those who used right reasoning and proclaimed your help obtained salvation."
Ps 76:8 (75:9 LXX) (quotation, high confidence) · Ps 76:9 (75:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 76:8-9: God's judgment from heaven silenced the earth and saved the meek.
Notes on the original text
- Digital text corrected (stray word (OCR)): τετυχηκότας. σοι, → τετυχηκότας..
Cite (SBL): Theodoret, Interp. Ps. 75.9 (PG 80 80:1475; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-9
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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.
75.11PG 80 80:1475
« Ὅτι ἐνθύμιον ἀνθρώπου ἐξομολογήσεταί σοι, καὶ ἐγκατάλειμμα ἐνθυμίου ἑορτάσει σοι. » Τούτων ἀπολαύσαντες τῶν ἀγαθῶν, εἰς ὑμνῳδίαν ἀφιεροῦμεν τοὺς λογισμοὺς, οὐδὲ βραχὺ αὐτῶν μόριον εἰς ἑτέραν ἀσχολοῦντες φροντίδα.
« Hoti enthymion anthrōpou exomologēsetai soi, kai enkataleimma enthymiou heortasei soi. » Toutōn apolausantes tōn agathōn, eis hymnǭdian aphieroumen tous logismous, oude brachy autōn morion eis heteran ascholountes phrontida.
"For the thought of man will confess you, and the remnant of thought will keep festival to you." "Having enjoyed these good things, we dedicate our thoughts to hymnody, not spending even a small part of them on any other concern."
Ps 76:10 (75:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 76:10: the delivered devote all their thoughts to praising God.
Notes on the original text
- Digital text corrected (OCR slip (the word σοι displaced to the end of 75.9)): ἐξομολογήσεταί καὶ δὲ ἐγκατάλειμμα → ἐξομολογήσεταί σοι, καὶ ἐγκατάλειμμα.
Cite (SBL): Theodoret, Interp. Ps. 75.11 (PG 80 80:1475; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-11
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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.
75.12PG 80 80:1475
« Εὔξασθε, καὶ ἀπόδοτε Κυρίῳ τῷ Θεῷ ἡμῶν. • ᾿Αλλήλοις ἐγκελεύονται καὶ ὑποσχέσθαι δῶρα, καὶ πληρῶσαι τὰς ὑποσχέσεις. Αἰσχρὸν γὰρ καὶ ἀγνωμοσύνης μεστὸν, τοὺς μὲν ὁμόρους ἅπαντας τοῦτο δράσαι διὰ τὸ δέος, τοὺς δὲ τῆς εὐεργεσίας τετυχηκότας ἀχαριστίᾳ νοσῆσαι. Τοῦτο γὰρ διὰ τῶν ἐπαγομένων ἐδήλωσε. • Πάντες οἱ κύκλῳ αὐτοῦ οἴσουσι δῶρα τῷ φοβερῷ, καὶ ἀφαιρουμένῳ πνεύματα ἀρχόντων, φοβερῷ παρὰ τοῖς βασιλεῦσι τῆς γῆς. • Κομιοῦσι δὲ τὰ δῶρα, ὑπὸ τῶν γεγενημένων ἐκδειματωθέντες θαυμάτων, καὶ διὰ τῶν πραγμάτων μεμαθηκότες, ὡς οὗτος ἀληθῶς ὑπάρχει Θεὸς, ὁ καὶ τοῖς δυναστεύουσι, καὶ τῆς γῆς βασιλεύειν ὑπειληφόσι, θάνατον ἐπάγων.
« Euxasthe, kai apodote Kyriǭ tǭ Theǭ hēmōn. • ᾿Allēlois enkeleuontai kai hyposchesthai dōra, kai plērōsai tas hyposcheseis. Aischron gar kai agnōmosynēs meston, tous men homorous hapantas touto drasai dia to deos, tous de tēs euergesias tetychēkotas acharistią nosēsai. Touto gar dia tōn epagomenōn edēlōse. • Pantes hoi kyklǭ autou oisousi dōra tǭ phoberǭ, kai aphairoumenǭ pneumata archontōn, phoberǭ para tois basileusi tēs gēs. • Komiousi de ta dōra, hypo tōn gegenēmenōn ekdeimatōthentes thaumatōn, kai dia tōn pragmatōn memathēkotes, hōs houtos alēthōs hyparchei Theos, ho kai tois dynasteuousi, kai tēs gēs basileuein hypeilēphosi, thanaton epagōn.
"Vow, and pay to the Lord our God." They urge one another both to promise gifts and to fulfill the promises. For it is shameful and full of ingratitude that all the neighbors should do this out of fear, while those who received the benefit should suffer from ingratitude. He showed this by what follows: "All who are around him will bring gifts to him who is fearful and who takes away the spirits of rulers, fearful among the kings of the earth." "They will bring the gifts, terrified by the miracles that happened, and having learned from the facts that this is truly God, who brings death even on the powerful and on those who thought they were kings of the earth."
Ps 76:11 (75:12 LXX) (quotation, high confidence) · Ps 76:12 (75:13 LXX) (quotation, high confidence) · 2 Chr 32:23 (allusion, medium confidence)
Notes and citation
Summary: Psalm 76:11-12: Israel should pay its vows, as even the neighboring nations, terrified, brought gifts to God.
Notes on the original text
- Digital text corrected (stray letter (OCR)): Πάντες γοἱ κύκλῳ → Πάντες οἱ κύκλῳ.
Cite (SBL): Theodoret, Interp. Ps. 75.12 (PG 80 80:1475; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/75-12
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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.