Interpretation of the Psalms 8.1–8.10
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 8
8.1PG 80 80:913
« Εἰς τὸ τέλος ὑπὲρ τῶν ληνῶν, ψαλμὸς τῷ Δαβίδ. » Ιστέον, ὅτι ἐν ἑκάστῳ ψαλμῷ, ἐν ᾧ οἱ Ἑβδομήκοντα εἰς τὸ τέλος τεθείκασιν, ὁ μὲν ᾿Ακύλας καὶ ὁ Θεοδοτίων τῷ νικοποιῷ ἡρμήνευσαν, ὁ δὲ Σύμμαχος ἐπινίκιον • καὶ οὗτος τοιγαροῦν ὁ ψαλμὸς ἐπινίκιος τῷ νικοποιῷ προσφέρεται Θεῷ, τῷ τὸν ἐχθρὸν καὶ ἐκδικητὴν διάβολον καταλύσαντι, καὶ τοὺς ἀνθρώπους εἰς τέλος τῆς ἐκείνου τυραννίδος ἐλευθερώσαντι. Ληνοὺς δὲ τὰς Ἐκκλησίας προσαγορεύει, ἐπειδὴ καὶ τὸν Κύριον ἄμπελον· αὐτὸς γὰρ ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔφη, « Εγώ & εἰμι ἡ ἄμπελος ἡ ἀληθινή. » Ταύτην δὲ τρυγῶντες οἱ πεπιστευκότες τὸν μυστικὸν κατασκευάζουσιν οἶνον. Μεγίστη δὲ καὶ αὐτὴ τῆς Ἰουδαίων ἀπιστίας κατηγορία. Πλῆθος γὰρ ληνῶν ἀκούοντες, καὶ σαφῶς εἰδότες ὡς μία τις ἐδόθη ληνὸς, μᾶλλον δὲ οὐδὲ ληνὸς, ἀλλὰ προλήνιον • Προλήνιον γὰρ, φησὶν, ὥρυξα ἐν αὐτῷ, καὶ ἔμεινα τοῦ ποιῆσαι σταφυλὴν, ἐποίησε δὲ ἀκάνθας · · νοεῖν οὐκ ἐθέλουσιν, ὡς ἐπαύσατο μὲν τὰ παλαιὰ, ἐπεφάνη δὲ τῆς νέας διαθήκης ἡ χάρις, πάντας ἀνθρώπους εἰς σωτηρίαν προσκαλουμένη. Οὗ δὴ χάριν οὐκέτι κατὰ τὸν παλαιὸν νόμον ἐφ᾽ ἑνὸς θυσιαστηρίου τοὺς τῶν ἀνθρώπων καρποὺς ληνοβατοῦσιν οἱ ἱερεῖς· ἀλλὰ μυρία καὶ ἀριθμὸν νικῶντα κατὰ πᾶσαν γῆν καὶ θάλατταν ἐπάγη θυσιαστήρια. Καὶ τοῦτο σαφέστερον ὁ ὀγδοηκοστὸς τρίτος διδάσκει ψαλμός. Καὶ αὐτὸς γὰρ ἐπιγραφὴν ἔχων ληνῶν, πολλῶν θυσιαστηρίων ἐποιήσατο μνήμην· Ὡς ἀγαπητὰ γὰρ, φησὶ, τὰ σκηνώματά σου, Κύριε τῶν δυνάμεων, ἐπιποθεῖ καὶ ἐκλείπει ἡ ψυχή μου εἰς τὰς αὐλὰς τοῦ Κυρίου· καὶ μετ' ὀλίγα· « Τὰ θυσιαστήριά σου, Κύριε τῶν δυνάμεων. » Καὶ ὁ ὄγδοος δὲ ψαλμὸς, Ὑπὲρ τῶν ληνῶν ἐπιγεγραμμένος, τῆς οἰκουμένης προθεσπίζει τὴν σωτηρίαν, καὶ τὴν περὶ τοὺς ἀνθρώπους τοῦ Θεοῦ κηδεμονίαν διδάσκει, καὶ τοῦ Μονογενοῦς προλέγει τὴν ἐνανθρώπησιν.
« Eis to telos hyper tōn lēnōn, psalmos tǭ Dabid. » Isteon, hoti en hekastǭ psalmǭ, en hǭ hoi Hebdomēkonta eis to telos tetheikasin, ho men ᾿Akylas kai ho Theodotiōn tǭ nikopoiǭ hērmēneusan, ho de Symmachos epinikion • kai houtos toigaroun ho psalmos epinikios tǭ nikopoiǭ prospheretai Theǭ, tǭ ton echthron kai ekdikētēn diabolon katalysanti, kai tous anthrōpous eis telos tēs ekeinou tyrannidos eleutherōsanti. Lēnous de tas Ekklēsias prosagoreuei, epeidē kai ton Kyrion ampelon; autos gar en tois hierois Euangeliois ephē, « Egō & eimi hē ampelos hē alēthinē. » Tautēn de trygōntes hoi pepisteukotes ton mystikon kataskeuazousin oinon. Megistē de kai autē tēs Ioudaiōn apistias katēgoria. Plēthos gar lēnōn akouontes, kai saphōs eidotes hōs mia tis edothē lēnos, mallon de oude lēnos, alla prolēnion • Prolēnion gar, phēsin, hōryxa en autǭ, kai emeina tou poiēsai staphylēn, epoiēse de akanthas ; ; noein ouk ethelousin, hōs epausato men ta palaia, epephanē de tēs neas diathēkēs hē charis, pantas anthrōpous eis sōtērian proskaloumenē. Hou dē charin ouketi kata ton palaion nomon eph᾽ henos thysiastēriou tous tōn anthrōpōn karpous lēnobatousin hoi hiereis; alla myria kai arithmon nikōnta kata pasan gēn kai thalattan epagē thysiastēria. Kai touto saphesteron ho ogdoēkostos tritos didaskei psalmos. Kai autos gar epigraphēn echōn lēnōn, pollōn thysiastēriōn epoiēsato mnēmēn; Hōs agapēta gar, phēsi, ta skēnōmata sou, Kyrie tōn dynameōn, epipothei kai ekleipei hē psychē mou eis tas aulas tou Kyriou; kai met' oliga; « Ta thysiastēria sou, Kyrie tōn dynameōn. » Kai ho ogdoos de psalmos, Hyper tōn lēnōn epigegrammenos, tēs oikoumenēs prothespizei tēn sōtērian, kai tēn peri tous anthrōpous tou Theou kēdemonian didaskei, kai tou Monogenous prolegei tēn enanthrōpēsin.
"To the end, for the wine-presses: a psalm of David." It should be known that in every psalm in which the Seventy put "to the end," Aquila and Theodotion translated "to the victory-giver" and Symmachus "a song of victory." This psalm too, then, is a victory song offered to God the victory-giver, who destroyed the enemy and avenger, the devil, and freed people completely from his tyranny. He calls the churches wine-presses, since he also calls the Lord a vine; for he himself said in the holy Gospels, "I am the true vine." Those who have believed gather its grapes and prepare the mystical wine. This too is a very great accusation against the unbelief of the Jews. They hear of a multitude of wine-presses, and they know clearly that one wine-press was given, or rather not a wine-press but a wine-vat ("I dug a wine-vat in it," he says, "and waited for it to make grapes, but it made thorns"); yet they refuse to understand that the old things have ceased and the grace of the new covenant has appeared, calling all people to salvation. Therefore the priests no longer tread out people's fruits on one altar according to the old law; countless altars, beyond number, have been set up over every land and sea. The eighty-third psalm teaches this more clearly. It too has the title of the wine-presses and mentions many altars: "How lovely are your dwellings, Lord of hosts," it says; "my soul longs and faints for the courts of the Lord"; and a little after, "your altars, Lord of hosts." And the eighth psalm, entitled "For the wine-presses," foretells the salvation of the world, teaches God's care for human beings, and predicts the incarnation of the Only-begotten.
Ps 8:1 (quotation, high confidence) · John 15:1 (quotation, high confidence) · Isa 5:2 (quotation, medium confidence) · Ps 84:1 (83:2 LXX) (quotation, high confidence) · Ps 84:2 (83:3 LXX) (quotation, high confidence) · Ps 84:3 (83:4 LXX) (quotation, high confidence)
Notes and citation
Summary: The title of Psalm 8, "for the wine-presses," signifies the many churches and altars of the new covenant replacing the one altar of the old.
- The comments on Jewish unbelief and the one altar of the old law are translated as written. The quotation of Isa 5:2 is loose. Psalm 83 in the Greek is Ps 84.
Notes on the original text
- Digital text corrected (OCR punctuation; stray letter (OCR); stray marks (OCR); word (οὐδὲ) displaced by the OCR restored to its place): Προλήνιον γὰρ, , οὐδὲ φησὶν → Προλήνιον γὰρ, φησὶν; ληνὸς, μᾶλλον δὲ ληνὸς, ἀλλὰ → ληνὸς, μᾶλλον δὲ οὐδὲ ληνὸς, ἀλλὰ; οἱ ἱερεῖς - ἀλλὰ → οἱ ἱερεῖς· ἀλλὰ; Κύριε τῶν δυνάμεων, ι ἐπιποθεῖ → Κύριε τῶν δυνάμεων, ἐπιποθεῖ.
Topics: Eucharist
Cite (SBL): Theodoret, Interp. Ps. 8.1 (PG 80 80:913; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/8-1
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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.
8.2PG 80 80:913
« Κύριε ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ. Ὅτι ἐπήρθη ἡ μεγαλοπρέπειά σου ὑπεράνω τῶν οὐρανῶν. » Τὸ, ὡς, ἐνταῦθα οὐ παραβολικῶς, ἀλλ᾽ ἐπιτατικῶς. Σφόδρα γὰρ, φησὶ, τὸ σὸν, ὦ Δέσποτα, παρὰ πάντων ὑμνεῖται ὄνομα, καὶ σὲ ποιητὴν οὐρανοῦ καὶ γῆς ἅπαντες ὀνομάζουσι. Τὸ γὰρ, « Ἐπήρθη ἡ μεγαλοπρέπειά σου ὑπεράνω τῶν οὐρανῶν, » τοῦτο δηλοῖ, ὅτι Ἔγνωσαν ἅπαντες, ὡς οὐρανοῦ καὶ γῆς, καὶ τῶν ἁπάντων δεσπόζεις· αὐτὸς μὲν γὰρ τὸ μεγαλοπρεπὲς εἶχεν ἀεὶ, ἀλλὰ τοῖς ἀνθρώποις τοῦτο γνώριμον οὐκ ἦν ἀεί. Τοιαῦτα καὶ ὁ μακάριος ᾿Αβακούμ προθεσπίζει. Εἰρηκὼς γὰρ, « Ὁ Θεὸς ἀπὸ Θαιμὰν· ἥξει, καὶ ὁ ἅγιος ἐξ ὄρους κατασκίου, » ἐπήγαγεν· « Ἐκάλυψεν οὐρανοὺς ἡ ἀρετὴ αὐτοῦ, καὶ τῆς αἰνέσεως· αὐτοῦ πλήρης ἡ γῆ. » Καὶ αὐτὸς δὲ τῷ Ἰακὼβ᾽ ἐπιφανεὶς, τὴν προσηγορίαν πυνθανομένῳ ἔφη · « Τι ζητεῖς τὸ ὄνομά μου; καὶ τοῦτό ἐστι θαυμαστόν. »
« Kyrie ho Kyrios hēmōn, hōs thaumaston to onoma sou en pasę̄ tę̄ gę̄. Hoti epērthē hē megaloprepeia sou hyperanō tōn ouranōn. » To, hōs, entautha ou parabolikōs, all᾽ epitatikōs. Sphodra gar, phēsi, to son, ō Despota, para pantōn hymneitai onoma, kai se poiētēn ouranou kai gēs hapantes onomazousi. To gar, « Epērthē hē megaloprepeia sou hyperanō tōn ouranōn, » touto dēloi, hoti Egnōsan hapantes, hōs ouranou kai gēs, kai tōn hapantōn despozeis; autos men gar to megaloprepes eichen aei, alla tois anthrōpois touto gnōrimon ouk ēn aei. Toiauta kai ho makarios ᾿Abakoum prothespizei. Eirēkōs gar, « Ho Theos apo Thaiman; hēxei, kai ho hagios ex orous kataskiou, » epēgagen; « Ekalypsen ouranous hē aretē autou, kai tēs aineseōs; autou plērēs hē gē. » Kai autos de tǭ Iakōb᾽ epiphaneis, tēn prosēgorian pynthanomenǭ ephē ; « Ti zēteis to onoma mou? kai touto esti thaumaston. »
"O Lord, our Lord, how wonderful is your name in all the earth! For your magnificence has been raised above the heavens." Here "how" is not comparative but intensive. Exceedingly, O Master, he says, is your name hymned by all, and all call you maker of heaven and earth. "Your magnificence has been raised above the heavens" shows this: all have come to know that you are Lord of heaven and earth and all things. He always had his magnificence, but it was not always known to people. The blessed Habakkuk too foretells such things. Having said, "God will come from Teman, and the Holy One from a shady mountain," he added: "His excellence covered the heavens, and the earth is full of his praise." And he himself, appearing to Jacob, who asked his name, said: "Why do you ask my name? It too is wonderful."
Ps 8:1 (8:2 LXX) (quotation, high confidence) · Hab 3:3 (quotation, high confidence) · Gen 32:29 (quotation, medium confidence) · Judg 13:18 (allusion, medium confidence)
Notes and citation
Summary: Psalm 8:1: God's name is now praised everywhere, his greatness having become known to all, as Habakkuk foretold.
- The answer to Jacob combines Gen 32:29 with Judg 13:18 ("it is wonderful").
Notes on the original text
- Digital text corrected (split word and stray letter (OCR); stray letters (OCR); stray mark (OCR)): Το, ὡς, ἐν- η ταῦθα → Τὸ, ὡς, ἐνταῦθα; ἐπιτατικῶς”. → ἐπιτατικῶς.; ἐστι θαυμαστόν. » μά- → ἐστι θαυμαστόν. ».
Cite (SBL): Theodoret, Interp. Ps. 8.2 (PG 80 80:913; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/8-2
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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.
8.3PG 80 80:915
« Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον, ἕνεκα τῶν ἐχθρῶν σου · τοῦ καταλῦσαι ἐχθρὸν καὶ ἐκδικητήν.» Τοῦτο δὲ σου μάλιστα τὴν δύναμιν ἔδειξεν, ὅτι δι᾽ ἀνδρῶν τὴν ἀνθρωπίνην οὐ μεμαθηκότων σοφίαν, ὑπομαζίων δὲ παιδίων τὴν ἁπλότητα μιμουμένων, τὸν παμπόνηρον ἐκεῖνον κατέλυσας τύραννον· ὃς σοι τῷ Θεῷ δυσμεναίνων ἀεὶ, καὶ διὰ τὸν κατὰ σοῦ πόλεμον τοὺς ἀνθρώπους ἐξαπατῶν, πάλιν οἷά τις τιμωρὸς δίκας αὐτοὺς εἰσπράττεται τῆς ἀπάτης. Οὕτω τὸν ᾿Αχιτόφελ ἐκεῖνα εἰπεῖν παρασκευάσας, αὐτοχειρίᾳ θανάτῳ παρέπεμψεν· οὕτω τὸν Ἰούδαν εἰς προδοσίαν ὁπλίσας, μισθὸν τῆς ὑπακοῆς τὴν ἀγχόνην ἀντέδωκε· καὶ κατὰ τὴν ἱστορίαν δέ γε δυνατὸν γνῶναι τὴν τῆς προφητείας ἀλήθειαν. Ἐν γὰρ τοῖς ἱεροῖς Εὐαγγελίοις, ὁ Δεσπότης Χριστὸς δυσχεραίνουσιν Ἰουδαίοις, ἡνίκα τὰ παιδία μετὰ κλάδων ἡγούμενα, « Ὡσαννὰ ἐν τοῖς ὑψίστοις, › ἔλεγον, « εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, » ἀπεκρίνατο· · Οὐκ ἀνέγνωτε· Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον ; » Κἀκεῖνα τοίνυν τὰ παιδία τὸν ἀγνώμονα τῶν Ἰουδαίων κατακρίνει λαὸν, τὸν ὁμοίως τῷ διαβόλῳ καὶ ἐχθρὸν καὶ ἐκδικητήν. Καὶ γὰρ οὗτος τὸν θεῖον νόμον παραβαίνων ἀεὶ, καὶ τἀναντία τοῖς ὑπὸ τοῦ Θεοῦ διηγορευμένοις διαπραττόμενος, πάλιν, ὡς ὑπὲρ τοῦ νομοθέτου δῆθεν ἀγωνιζόμενος, ἐσταύρωσε τὸν Δεσπότην Χριστὸν, ἀντίθεον ἀποκαλῶν καὶ παράνομον.
« Ek stomatos nēpiōn kai thēlazontōn katērtisō ainon, heneka tōn echthrōn sou ; tou katalysai echthron kai ekdikētēn.» Touto de sou malista tēn dynamin edeixen, hoti di᾽ andrōn tēn anthrōpinēn ou memathēkotōn sophian, hypomaziōn de paidiōn tēn haplotēta mimoumenōn, ton pamponēron ekeinon katelysas tyrannon; hos soi tǭ Theǭ dysmenainōn aei, kai dia ton kata sou polemon tous anthrōpous exapatōn, palin hoia tis timōros dikas autous eisprattetai tēs apatēs. Houtō ton ᾿Achitophel ekeina eipein paraskeuasas, autocheirią thanatǭ parepempsen; houtō ton Ioudan eis prodosian hoplisas, misthon tēs hypakoēs tēn anchonēn antedōke; kai kata tēn historian de ge dynaton gnōnai tēn tēs prophēteias alētheian. En gar tois hierois Euangeliois, ho Despotēs Christos dyscherainousin Ioudaiois, hēnika ta paidia meta kladōn hēgoumena, « Hōsanna en tois hypsistois, › elegon, « eulogēmenos ho erchomenos en onomati Kyriou, » apekrinato; ; Ouk anegnōte; Ek stomatos nēpiōn kai thēlazontōn katērtisō ainon ? » Kakeina toinyn ta paidia ton agnōmona tōn Ioudaiōn katakrinei laon, ton homoiōs tǭ diabolǭ kai echthron kai ekdikētēn. Kai gar houtos ton theion nomon parabainōn aei, kai tanantia tois hypo tou Theou diēgoreumenois diaprattomenos, palin, hōs hyper tou nomothetou dēthen agōnizomenos, estaurōse ton Despotēn Christon, antitheon apokalōn kai paranomon.
"Out of the mouth of infants and nursing babes you have perfected praise because of your enemies, to destroy the enemy and avenger." This above all showed your power: that through men who had not learned human wisdom, but imitated the simplicity of babes at the breast, you destroyed that utterly wicked tyrant. He is always hostile to you, God, and because of his war against you deceives people; then, like an avenger, he exacts from them the penalty for being deceived. So, having prepared Ahithophel to give that advice, he sent him to a self-inflicted death; so, having armed Judas for the betrayal, he paid him the noose as the wage of his obedience. And from the history one can also see the truth of the prophecy. In the holy Gospels, when the children leading the way with branches were saying, "Hosanna in the highest, blessed is he who comes in the name of the Lord," and the Jews were vexed, Christ the Lord answered: "Have you not read, Out of the mouth of infants and nursing babes you have perfected praise?" Those children, then, condemn the ungrateful people of the Jews, who, like the devil, is enemy and avenger. For this people, always transgressing the divine law and doing the opposite of what God had commanded, then, as if fighting for the lawgiver, crucified Christ the Lord, calling him an enemy of God and a lawbreaker.
Ps 8:2 (8:3 LXX) (quotation, high confidence) · Matt 21:9 (quotation, high confidence) · Matt 21:15 (allusion, high confidence) · Matt 21:16 (quotation, high confidence) · Matt 27:5 (allusion, high confidence)
Notes and citation
Summary: Psalm 8:2: God overthrew the devil through simple men like babes, and the children's Hosanna fulfilled the verse, as Christ said.
- Theodoret's identification of the Jewish people with the "enemy and avenger" is translated as written.
Notes on the original text
- Digital text corrected (OCR letters; stray mark and split word (OCR)): Τοῦτο δὲ σου Ηλιστα → Τοῦτο δὲ σου μάλιστα; Δεσπότης • Χριστὸς δυσχε ραίνουσιν → Δεσπότης Χριστὸς δυσχεραίνουσιν.
Cite (SBL): Theodoret, Interp. Ps. 8.3 (PG 80 80:915; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/8-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/8-3
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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.
8.4PG 80 80:915
« Ὅτι ὄψομαι τοὺς οὐρανοὺς, τὰ ἔργα τῶν δακτύλων σου, σελήνην καὶ ἀστέρας, ἃ σὺ ἐθεμελίωσας.» Ἱκανὰ γὰρ, φησὶ, καὶ τὰ στοιχεῖα τὴν σὴν, ὦ Δέσποτα, δεῖξαι μεγαλουργίαν, καὶ οὐρανὸς, καὶ γῆ, καὶ σελήνη, καὶ ἥλιος, καὶ ἡ ἐν τούτοις εὐταξία τε καὶ εὐκοσμία· ἡ δὲ μέχρι τῶν εὐτελῶν ἀνθρώπων διήκουσα πρόνοια μείζονα τὴν ἄφατόν σου κηρύττει φιλανθρωπίαν.
« Hoti opsomai tous ouranous, ta erga tōn daktylōn sou, selēnēn kai asteras, ha sy ethemeliōsas.» Hikana gar, phēsi, kai ta stoicheia tēn sēn, ō Despota, deixai megalourgian, kai ouranos, kai gē, kai selēnē, kai hēlios, kai hē en toutois eutaxia te kai eukosmia; hē de mechri tōn eutelōn anthrōpōn diēkousa pronoia meizona tēn aphaton sou kēryttei philanthrōpian.
"For I will see the heavens, the works of your fingers, the moon and the stars, which you have founded." The elements are enough to show your mighty works, O Master, he says: heaven, earth, moon, and sun, and the good order and beauty in them; but your providence, which reaches even to lowly human beings, proclaims your unspeakable love for humankind as greater still.
Ps 8:3 (8:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 8:3: creation shows God's power, but his care for lowly humans shows his love even more.
Notes on the original text
- Digital text corrected (stray mark (OCR); stray marks (OCR)): τὴν [) σὴν → τὴν σὴν; ἄφατόν & σου → ἄφατόν σου.
Cite (SBL): Theodoret, Interp. Ps. 8.4 (PG 80 80:915; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/8-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/8-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-8-4) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
8.5PG 80 80:917
« Τί γάρ ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν; » Ταῦτα δὲ οὐ περὶ τῆς δημιουργίας, ἀλλὰ περὶ τῆς προνοίας διέξεισιν. Οὐ γὰρ εἶπεν, « ὅτι ἔπλασας, » ἀλλὰ, ὅτι μιμνήσκῃ καὶ ἐπισκέπτῃ. » ᾿Αλλαχοῦ δὲ σαφέστερον τῆς ἡμετέρας φύσεως τραγῳδεῖ τὴν εὐτέλειαν· « ῎Ανθρωπος γὰρ, φησὶ, ματαιότητι ὡμοιώθη αἱ ἡμέραι αὐτοῦ ὡσεὶ σκιὰ παράγουσι. » Καὶ πάλιν· « ῎Ανθρωπος ὡσεὶ χόρτος· αἱ ἡμέραι αὐτοῦ, ὡσεὶ ἄνθος τοῦ ἀγροῦ οὕτως ἐξανθήσει· ὅτι πνεῦμα διῆλθεν ἐν αὐτῷ, καὶ οὐχ ὑπάρξει, καl οὐκ ἐπιγινώσκεται ἔτι ὁ τόπος αὐτοῦ. » Καὶ ἔτερα δὲ μυρία τοιαῦτα ἔστιν εὑρεῖν παρὰ τῇ θείᾳ Γραφῇ, τὸν ἀνθρώπειον καταστέλλοντα τύφον. Καὶ ἐνταῦθα τοίνυν ὁ προφητικὸς θαυμάζει λόγος βοῶν· • Τί ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν ; » Οὐ γὰρ μόνον εἰς τὸ εἶναι παρήγαγες, ἀλλὰ καὶ τὸ εὖ εἶναι δεδώρησαι, καὶ μεμνημένος διατελεῖς, καὶ κακῶς διακείμενον ἐπισκέπτῃ. Ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους. » Ἐνταῦθα τῆς μετὰ τὴν παράβασιν ἐμνημόνευσεν ἀποφάσεως. Τῷ θνητῷ γὰρ τῶν ἀγγέλων ἠλάττωται. • Δόξῃ και τιμῇ ἐστεφάνωσας αὐτόν. Καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου. » Ταῦτα δὲ μετὰ τὴν ἐνανθρώπησιν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἡ ἡμετέρα ἐδέξατο φύσις. « Χάριτι γάρ ἐστε σεσωσμένοι, » ᾗ φησιν ὁ θεῖος ᾿Απόστολος, « καὶ συνήγειρεν, καὶ συνεκάθισεν ἡμᾶς ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ. »
« Ti gar estin anthrōpos, hoti mimnēskę̄ autou, ē huios anthrōpou, hoti episkeptę̄ auton? » Tauta de ou peri tēs dēmiourgias, alla peri tēs pronoias diexeisin. Ou gar eipen, « hoti eplasas, » alla, hoti mimnēskę̄ kai episkeptę̄. » ᾿Allachou de saphesteron tēs hēmeteras physeōs tragǭdei tēn euteleian; « ᾿Anthrōpos gar, phēsi, mataiotēti hōmoiōthē hai hēmerai autou hōsei skia paragousi. » Kai palin; « ᾿Anthrōpos hōsei chortos; hai hēmerai autou, hōsei anthos tou agrou houtōs exanthēsei; hoti pneuma diēlthen en autǭ, kai ouch hyparxei, kal ouk epiginōsketai eti ho topos autou. » Kai etera de myria toiauta estin heurein para tę̄ theią Graphę̄, ton anthrōpeion katastellonta typhon. Kai entautha toinyn ho prophētikos thaumazei logos boōn; • Ti estin anthrōpos, hoti mimnēskę̄ autou, ē huios anthrōpou, hoti episkeptę̄ auton ? » Ou gar monon eis to einai parēgages, alla kai to eu einai dedōrēsai, kai memnēmenos diateleis, kai kakōs diakeimenon episkeptę̄. Ēlattōsas auton brachy ti par' angelous. » Entautha tēs meta tēn parabasin emnēmoneusen apophaseōs. Tǭ thnētǭ gar tōn angelōn ēlattōtai. • Doxę̄ kai timę̄ estephanōsas auton. Kai katestēsas auton epi ta erga tōn cheirōn sou. » Tauta de meta tēn enanthrōpēsin tou Theou kai Sōtēros hēmōn hē hēmetera edexato physis. « Chariti gar este sesōsmenoi, » hę̄ phēsin ho theios ᾿Apostolos, « kai synēgeiren, kai synekathisen hēmas en tois epouraniois en Christǭ Iēsou. »
"For what is man, that you remember him, or the son of man, that you visit him?" He is discussing not creation but providence. He did not say "that you formed him" but "that you remember and visit him." Elsewhere he laments the lowliness of our nature more clearly: "Man has become like vanity; his days pass like a shadow"; and again: "Man, his days are like grass; like a flower of the field, so he will flourish; for a wind passed over it, and it will not be, and its place will know it no more." One can find countless other such passages in divine Scripture that humble human pride. Here too, then, the prophetic word marvels, crying: "What is man, that you remember him, or the son of man, that you visit him?" For you not only brought him into being but also gave him well-being; you continue to remember him, and you visit him when he is in a bad way. "You made him a little lower than the angels." Here he recalled the sentence after the transgression: by mortality he has been made lower than the angels. "With glory and honor you crowned him, and set him over the works of your hands." Our nature received these things after the incarnation of our God and Savior. "For by grace you have been saved," as the divine Apostle says, "and he raised us up with him and seated us with him in the heavenly places in Christ Jesus."
Ps 8:4 (8:5 LXX) (quotation, high confidence) · Ps 144:4 (143:4 LXX) (quotation, high confidence) · Ps 103:15 (102:15 LXX) (quotation, high confidence) · Ps 103:16 (102:16 LXX) (quotation, high confidence) · Ps 8:5 (8:6 LXX) (quotation, high confidence) · Ps 8:6 (8:7 LXX) (quotation, high confidence) · Eph 2:5 (quotation, high confidence) · Eph 2:6 (quotation, high confidence)
Notes and citation
Summary: Psalm 8:4–6: God remembers and visits frail humanity; made lower than angels by mortality, human nature was crowned with glory through the incarnation.
Notes on the original text
- Digital text corrected (stray letter (OCR); word from a neighboring line inside the word (OCR)): ἀλλὰ, ε ὅτι → ἀλλὰ, ὅτι; Καὶ ἐνὠμοιώθη τα ταῦθα → Καὶ ἐνταῦθα; « Χάριτι α γάρ → « Χάριτι γάρ.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 8.5 (PG 80 80:917; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/8-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/8-5
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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.
8.8PG 80 80:917
« Πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ · πρόβατα καὶ βόας ἁπάσας, ἔτι δὲ καὶ τὰ κτήνη τοῦ πεδίου. Τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ τοὺς ἰχθύας τῆς θαλάσσης, τὰ διαπορευόμενα τρίβους θαλασσῶν. » Καὶ αὕτη δέ φησι τῆς σῆς φιλανθρωπίας τε καὶ δυνάμεως ἀπόδειξις ἀκριβὴς, τὸ τὴν εὐτελῆ τῶν ἀνθρώπων φύσιν τοσαύτης ἐμπλῆσαι σοφίας, ὥστε μὴ μόνον τῶν χερσαίων ζώων, ἀλλὰ καὶ τῶν πτηνῶν, καὶ νηκτῶν, καὶ ἀμφιβίων κρατεῖν, καὶ τὰ ὑψηλότερα καὶ βαθύτερα ταῖς ἐπινοίαις θηρεύειν · καὶ τὰ τὸν ἀέρα διαπερῶντα, καὶ τοῖς ὕδασι καλυπτόμενα ὑποχείρια ἔχειν. Τούτων μὲν οὖν κοινὴν ἅπασιν ἀνθρώποις τὴν δεσποτείαν δεδώρησαι. Τὴν δὲ ἡμετέραν ἀπαρχὴν ὁ θεῖος Λόγος ἀνειληφὼς, καὶ ναὸν ἀποφήνας οἰκεῖον, καὶ σάρκα οἰκείαν προσαγορεύσας, καὶ τὴν ἀπόῤῥητον ἐργασάμενος ἕνωσιν, ἐκάθισεν ἐπάνω πάσης ἀρχῆς, καὶ ἐξουσίας, καὶ κυριότητος, καὶ παντὸς ὀνόματος ὀνομαζομένου» οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι · καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ · οὐ πρόβατα καὶ βόας ἁπάσας, ἀλλὰ πᾶσαν τὴν ὀρωμένην καὶ ἀόρατον κτίσιν. Καὶ τούτων μάρτυς ὁ θεῖος ᾿Απόστολος διαρρήδην βοῶν· « Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν, διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον. » Καὶ μικρὸν ἀνωτέρω· « Πάντα γὰρ, φησὶν, ὑπέταξας ὑπὸ τοὺς πόδας αὐτοῦ. » Καὶ ἐν τῇ πρὸς Κορινθίους, « Ὅταν δὲ, φησὶν, εἴπῃ, ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. » Μόνη γὰρ ἡ ἄκτιστος φύσις τῆς ὑποταγῆς ταύτης ὡς ἐλευθέρα κεχώρισται. Ἡ δέ γε παρὰ ταύτης τὸ εἶναι δεξαμένη, ὁποία ἂν εἴη, εἴτε ὁρατὴ, εἴτε ἀόρατος, καὶ ὡς Θεῷ, καὶ ὡς ἀνθρώπῳ ὑπόκειται τῶ Δεσπότη Χριστῷ. Τοσαύτην ἡ τῶν ἀνθρώπων φύσις παρὰ τοῦ Θεοῦ τῶν ὅλων ἐδέξατο τὴν τιμήν. Διὸ πάλιν αὐτὸ τὸ προοίμιον ἀκροτελεύτιον τέθεικεν·
« Panta hypetaxas hypokatō tōn podōn autou ; probata kai boas hapasas, eti de kai ta ktēnē tou pediou. Ta peteina tou ouranou, kai tous ichthyas tēs thalassēs, ta diaporeuomena tribous thalassōn. » Kai hautē de phēsi tēs sēs philanthrōpias te kai dynameōs apodeixis akribēs, to tēn eutelē tōn anthrōpōn physin tosautēs emplēsai sophias, hōste mē monon tōn chersaiōn zōōn, alla kai tōn ptēnōn, kai nēktōn, kai amphibiōn kratein, kai ta hypsēlotera kai bathytera tais epinoiais thēreuein ; kai ta ton aera diaperōnta, kai tois hydasi kalyptomena hypocheiria echein. Toutōn men oun koinēn hapasin anthrōpois tēn despoteian dedōrēsai. Tēn de hēmeteran aparchēn ho theios Logos aneilēphōs, kai naon apophēnas oikeion, kai sarka oikeian prosagoreusas, kai tēn aporrhēton ergasamenos henōsin, ekathisen epanō pasēs archēs, kai exousias, kai kyriotētos, kai pantos onomatos onomazomenou» ou monon en tǭ aiōni toutǭ, alla kai en tǭ mellonti ; kai panta hypetaxen hypo tous podas autou ; ou probata kai boas hapasas, alla pasan tēn orōmenēn kai aoraton ktisin. Kai toutōn martys ho theios ᾿Apostolos diarrēdēn boōn; « Ton de brachy ti par' angelous ēlattōmenon blepomen Iēsoun, dia to pathēma tou thanatou doxę̄ kai timę̄ estephanōmenon. » Kai mikron anōterō; « Panta gar, phēsin, hypetaxas hypo tous podas autou. » Kai en tę̄ pros Korinthious, « Hotan de, phēsin, eipę̄, hoti panta hypotetaktai, dēlon hoti ektos tou hypotaxantos autǭ ta panta. » Monē gar hē aktistos physis tēs hypotagēs tautēs hōs eleuthera kechōristai. Hē de ge para tautēs to einai dexamenē, hopoia an eiē, eite horatē, eite aoratos, kai hōs Theǭ, kai hōs anthrōpǭ hypokeitai tō Despotē Christǭ. Tosautēn hē tōn anthrōpōn physis para tou Theou tōn holōn edexato tēn timēn. Dio palin auto to prooimion akroteleution tetheiken;
"You have put all things in subjection under his feet: sheep and all oxen, and also the beasts of the field; the birds of the sky, and the fish of the sea, that pass along the paths of the seas." This too, he says, is an exact proof of your love for humankind and your power: that you filled the lowly nature of human beings with such wisdom that they rule not only land animals but also birds, swimmers, and amphibians, hunt by their ingenuity what is higher and deeper, and hold in their power what crosses the air and is hidden in the waters. This lordship you have given to all people in common. But the divine Word, having assumed our firstfruits, made it his own temple, called it his own flesh, and accomplished the ineffable union, seated it above every principality and authority and dominion and every name that is named, not only in this age but also in the one to come; and he put all things under its feet, not sheep and all oxen, but all creation, visible and invisible. The divine Apostle is witness to this, crying expressly: "But we see Jesus, who was made a little lower than the angels, crowned with glory and honor because of the suffering of death"; and a little above: "For you have put all things in subjection under his feet." And in the letter to the Corinthians: "But when it says that all things are put in subjection, it is plain that he is excepted who put all things in subjection to him." For only the uncreated nature is set apart from this subjection, as free; but whatever has received its being from it, whether visible or invisible, is subject to Christ the Lord both as God and as man. Such honor human nature has received from the God of all. Therefore he set the opening again as the close:
Ps 8:6 (8:7 LXX) (quotation, high confidence) · Ps 8:7 (8:8 LXX) (quotation, high confidence) · Ps 8:8 (8:9 LXX) (quotation, high confidence) · Eph 1:21 (quotation, high confidence) · Heb 2:9 (quotation, high confidence) · Heb 2:8 (quotation, high confidence) · 1 Cor 15:27 (quotation, high confidence)
Notes and citation
Summary: Psalm 8:6–8: humans rule the animals by God's gift, and in Christ's assumed humanity all creation, visible and invisible, is subjected to him.
- Theodoret's account of the Word assuming "our firstfruits" as his temple is translated exactly.
Notes on the original text
- Digital text corrected (split word (OCR)): ὕδασι και λυπτόμενα → ὕδασι καλυπτόμενα.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 8.8 (PG 80 80:917; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/8-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/8-8
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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.
8.10PG 80 80:919
« Κύριε ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ. »
« Kyrie ho Kyrios hēmōn, hōs thaumaston to onoma sou en pasę̄ tę̄ gę̄. »
"O Lord, our Lord, how wonderful is your name in all the earth!"
Ps 8:9 (8:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 8:9 repeats the opening praise.
Cite (SBL): Theodoret, Interp. Ps. 8.10 (PG 80 80:919; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/8-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/8-10
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-8-10) · 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.