Interpretation of the Psalms 9.1–10.8 (Interpretation of the Psalms)

Theodoret of Cyrus

Interpretation of the Psalms 9.1–10.8

Theodoret of Cyrus · Interpretation of the Psalms · ca. 436-448 · Cyrrhus · 35 passages

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

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Chapter 9

9.1PG 80 80:919

« Εἰς τὸ τέλος ὑπὲρ τῶν κρυφίων τοῦ υἱοῦ, ψαλμὸς τῷ Δαβίδ. » Ὁ μὲν Σύμμαχος, ἐπινίκιον περὶ τοῦ θανάτου τοῦ υἱοῦ· ὁ δὲ ᾿Ακύλας, τῷ νικοποιῷ νεανεότητος τοῦ υἱοῦ, καὶ ὁ Θεοδοτίων, ὑπὲρ ἀκμῆς τοῦ υἱοῦ. Συμφώνως τοίνυν ἅπαντες τοῦ υἱοῦ μνημονεύσαντες, διδάσκουσιν ἡμᾶς, ὡς προφητείαν καὶ οὗτος ὁ ψαλμὸς περιέχει τῆς κατὰ τοῦ θανάτου νίκης τοῦ Δεσπότου Χριστοῦ. ᾿Ανδρικῶς γὰρ καὶ νεανικῶς νικήσας τὴν ἁμαρτίαν, καὶ λαβῆς ἀφορμὴν οὐδεμίαν δεδωκὼς τῷ θανάτῳ, κατέλυσεν αὐτοῦ τὸ κράτος. Κρύφιον δὲ τοῦτο τὸ μυστήριον οἱ Ἑβδομήκοντα προσηγόρευσαν, ἐπειδὴ καὶ τοὺς ἄλλους ἅπαντας, καὶ αὐτοὺς τοὺς ἀποστόλους ἐλάνθανε. Καὶ μάρτυς ὁ εὐαγγελιστής· τοῦ γὰρ Κυρίου πολλάκις αὐτοῖς εἰρηκότος, « Ἰδοὺ ἀναβαίνομεν εἰς Ἱεροσόλυμα, καὶ ὁ Υἱὸς τοῦ ἀνθρώπου παραδοθήσεται εἰς τὸ σταυρωθῆναι, καὶ ἀποκτενοῦσιν αὐτὸν, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται· · ἐπήγαγεν ὁ εὐαγγελιστής· « Καὶ ἦν τοῦτο κεκρυμμένον ἀπὸ τῶν ὀφθαλμῶν αὐτῶν. » Διὸ καὶ ὁ μακάριος Παῦλος βοᾷ· « Σοφίαν λαλοῦμεν Θεοῦ ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην, ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν· εἰ γὰρ ἔγνωσαν,, οὐκ ἂν τὸν Κύριον τῆς δόξης ἑσταύρωσαν. » Καὶ πάλιν· « Τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων, καὶ ἀπὸ τῶν γενεῶν. • Εἰκότως τοίνυν οἱ Ἑβδομήκοντα τοῦ Υἱοῦ τὸν θάνατον ὠνόμασαν κρύφιον.

« Eis to telos hyper tōn kryphiōn tou huiou, psalmos tǭ Dabid. » Ho men Symmachos, epinikion peri tou thanatou tou huiou; ho de ᾿Akylas, tǭ nikopoiǭ neaneotētos tou huiou, kai ho Theodotiōn, hyper akmēs tou huiou. Symphōnōs toinyn hapantes tou huiou mnēmoneusantes, didaskousin hēmas, hōs prophēteian kai houtos ho psalmos periechei tēs kata tou thanatou nikēs tou Despotou Christou. ᾿Andrikōs gar kai neanikōs nikēsas tēn hamartian, kai labēs aphormēn oudemian dedōkōs tǭ thanatǭ, katelysen autou to kratos. Kryphion de touto to mystērion hoi Hebdomēkonta prosēgoreusan, epeidē kai tous allous hapantas, kai autous tous apostolous elanthane. Kai martys ho euangelistēs; tou gar Kyriou pollakis autois eirēkotos, « Idou anabainomen eis Hierosolyma, kai ho Huios tou anthrōpou paradothēsetai eis to staurōthēnai, kai apoktenousin auton, kai tę̄ tritę̄ hēmerą egerthēsetai; ; epēgagen ho euangelistēs; « Kai ēn touto kekrymmenon apo tōn ophthalmōn autōn. » Dio kai ho makarios Paulos boą; « Sophian laloumen Theou en mystēriǭ tēn apokekrymmenēn, hēn oudeis tōn archontōn tou aiōnos toutou egnōken; ei gar egnōsan,, ouk an ton Kyrion tēs doxēs hestaurōsan. » Kai palin; « To mystērion to apokekrymmenon apo tōn aiōnōn, kai apo tōn geneōn. • Eikotōs toinyn hoi Hebdomēkonta tou Huiou ton thanaton ōnomasan kryphion.

"To the end, concerning the hidden things of the son: a psalm of David." Symmachus: "a song of victory concerning the death of the son"; Aquila: "to the victory-giver, of the youth of the son"; and Theodotion: "concerning the prime of the son." All of them, then, mention the son in agreement, and teach us that this psalm too contains a prophecy of the victory of Christ the Lord over death. Having conquered sin manfully and with youthful vigor, and having given death no handle at all, he destroyed its power. The Seventy called this mystery "hidden," since it escaped everyone else and even the apostles themselves. The evangelist is witness: when the Lord had often said to them, "Behold, we are going up to Jerusalem, and the Son of Man will be handed over to be crucified, and they will kill him, and on the third day he will be raised," the evangelist added: "And this was hidden from their eyes." Therefore the blessed Paul too cries: "We speak the wisdom of God in a mystery, the hidden wisdom, which none of the rulers of this age has known; for if they had known, they would not have crucified the Lord of glory"; and again: "the mystery hidden from the ages and from the generations." Fittingly, then, the Seventy called the death of the Son "hidden."

Ps 9:1 (quotation, high confidence) · Matt 20:18 (quotation, medium confidence) · Matt 20:19 (quotation, medium confidence) · Luke 18:34 (quotation, high confidence) · 1 Cor 2:7 (quotation, high confidence) · 1 Cor 2:8 (quotation, high confidence) · Col 1:26 (quotation, high confidence)

Notes and citation

Summary: The title of Psalm 9, "the hidden things of the son," refers to Christ's death and victory over death, a mystery hidden even from the apostles.

Notes on the original text

Digital text corrected (line displaced by the OCR restored to its place; line displaced by the OCR restored to its place below; split word (OCR); stray letter (OCR); stray letters (OCR); stray mark (OCR)): Συμφώνως τοίνυν ( ἅπαντες → Συμφώνως τοίνυν ἅπαντες; διδάσκουσιν αὐτῶν. » Διὸ καὶ ὁ μακάριος Παῦλος βοᾷ· « Σοφίαν ἡμᾶς, ὡς → διδάσκουσιν ἡμᾶς, ὡς; κατὰ τοῦ ἐτ θανάτου → κατὰ τοῦ θανάτου; προσηγό ρευσαν → προσηγόρευσαν; τῇ τρίτῃ τ ἡμέρᾳ → τῇ τρίτῃ ἡμέρᾳ; ἀπὸ τῶν ὀφθαλμῶν λαλοῦμεν Θεοῦ → ἀπὸ τῶν ὀφθαλμῶν αὐτῶν. » Διὸ καὶ ὁ μακάριος Παῦλος βοᾷ· « Σοφίαν λαλοῦμεν Θεοῦ.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 9.1 (PG 80 80:919; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-1

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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.

9.2PG 80 80:921

« Ἐξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου, διηγήσομαι πάντα τὰ θαυμάσιά σου. Εὐφρανθήσομαι καὶ ἀγαλλιάσομαι ἐν σοί· ψαλῶ τῷ ὀνόματί σου, Ὕψιστε. » Τῶν τελείων ἴδιον, τὸ πᾶσαν ἀνατιθέναι τῷ Θεῷ τὴν καρδίαν, καὶ πᾶσαν αὐτῷ καθιεροῦν τὴν διάνοιαν. « ᾿Αγαπήσεις γὰρ, φησὶ, Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου, καὶ ἐξ ὅλης τῆς διανοίας σου. » Ὁ δὲ μερίζων τοὺς λογισμοὺς εἰς μαμωνᾶν καὶ Θεὸν, εἰς Χριστὸν καὶ χρυσὸν, εἰς τὸν παρόντα καὶ τὸν μέλλοντα βίον, οὐ δύναται ἀληθεύων λέγειν· « Ἐξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου. » Ὁ δὲ προφήτης πνευματικοῖς ὀφθαλμοῖς τὰ ἐσόμενα προἰδὼν, οὐκ ἐξομολογεῖται μόνον ἐν ὅλῃ καρδίᾳ, ἀλλὰ καὶ διηγεῖται αὐτοῦ πάντα τὰ θαυμάσια, κοινωνοὺς τοὺς ἀκούοντας τῆς ὑμνῳδίας ποιούμενος, καὶ βουλόμενος μόνον τὸν εὐεργέτην ὑμνεῖν· καὶ θυμηδίας ἀφορμὴν οὐ πλοῦτον ἔχειν καὶ δυναστείαν, οὐδὲ ὑγίειαν καὶ σώματος εὐεξίαν, ἀλλὰ τοῦ Θεοῦ τὴν μνήμην. « Εὐφρανθήσομαι γὰρ, φησὶ, καὶ ἀγαλλιάσομαι ἐν σοί. » Οὕτω καὶ ἀλλαχοῦ· · Ἐμνήσθην τοῦ Θεοῦ, καὶ ηὐφράνθην. » Καὶ ἑτέρωθι , • Εὐφράνθητε ἐπὶ Κύριον, καὶ ἀγαλλιᾶσθε δίκαιοι. » Καὶ πάλιν· « Εὐφρανθήτω καρδία ζητούντων τὸν Κύριον. ›

« Exomologēsomai soi, Kyrie, en holę̄ kardią mou, diēgēsomai panta ta thaumasia sou. Euphranthēsomai kai agalliasomai en soi; psalō tǭ onomati sou, Hypsiste. » Tōn teleiōn idion, to pasan anatithenai tǭ Theǭ tēn kardian, kai pasan autǭ kathieroun tēn dianoian. « ᾿Agapēseis gar, phēsi, Kyrion ton Theon sou ex holēs tēs kardias sou, kai ex holēs tēs psychēs sou, kai ex holēs tēs ischyos sou, kai ex holēs tēs dianoias sou. » Ho de merizōn tous logismous eis mamōnan kai Theon, eis Christon kai chryson, eis ton paronta kai ton mellonta bion, ou dynatai alētheuōn legein; « Exomologēsomai soi, Kyrie, en holę̄ kardią mou. » Ho de prophētēs pneumatikois ophthalmois ta esomena proidōn, ouk exomologeitai monon en holę̄ kardią, alla kai diēgeitai autou panta ta thaumasia, koinōnous tous akouontas tēs hymnǭdias poioumenos, kai boulomenos monon ton euergetēn hymnein; kai thymēdias aphormēn ou plouton echein kai dynasteian, oude hygieian kai sōmatos euexian, alla tou Theou tēn mnēmēn. « Euphranthēsomai gar, phēsi, kai agalliasomai en soi. » Houtō kai allachou; ; Emnēsthēn tou Theou, kai ēuphranthēn. » Kai heterōthi , • Euphranthēte epi Kyrion, kai agalliasthe dikaioi. » Kai palin; « Euphranthētō kardia zētountōn ton Kyrion. ›

"I will confess to you, Lord, with my whole heart; I will recount all your wonders. I will be glad and exult in you; I will sing to your name, O Most High." It belongs to the perfect to dedicate their whole heart to God and consecrate their whole mind to him. "You shall love the Lord your God," it says, "with all your heart, with all your soul, with all your strength, and with all your mind." But one who divides his thoughts between mammon and God, between Christ and gold, between the present and the future life, cannot truthfully say, "I will confess to you, Lord, with my whole heart." The prophet, foreseeing the future with spiritual eyes, not only confesses with his whole heart but also recounts all his wonders, making his hearers partners in the hymn. He wishes to hymn the benefactor alone and to have as the cause of his delight not wealth and power, nor health and bodily vigor, but the remembrance of God: "I will be glad," he says, "and exult in you." So too elsewhere: "I remembered God and was glad"; and in another place: "Be glad in the Lord and exult, you righteous"; and again: "Let the heart of those who seek the Lord be glad."

Ps 9:1 (9:2 LXX) (quotation, high confidence) · Ps 9:2 (9:3 LXX) (quotation, high confidence) · Mark 12:30 (quotation, high confidence) · Matt 6:24 (allusion, high confidence) · Ps 77:3 (76:4 LXX) (quotation, high confidence) · Ps 32:11 (31:11 LXX) (quotation, high confidence) · Ps 105:3 (104:3 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 9:1–2: wholehearted praise belongs to those not divided between God and mammon, whose joy is the remembrance of God.

Notes on the original text

Digital text corrected (OCR mark; stray letters (OCR)): φησὶ δι, καὶ → φησὶ, καὶ; ἀγαλλιᾶσθε δίκαιοι.) → ἀγαλλιᾶσθε δίκαιοι. ».

Cite (SBL): Theodoret, Interp. Ps. 9.2 (PG 80 80:921; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-2

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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.

9.4PG 80 80:921

· Ἐν τῷ ἀποστραφῆναι τὸν ἐχθρόν μου εἰς τὰ ὀπίσω, ἀσθενήσουσι καὶ ἀπολοῦνται ἀπὸ προσώπου σου. » Ταῦτα ὁ Σύμμαχος οὕτως ἡρμήνευσεν, ῎Ασω τῷ ὀνόματί σου, Ὕψιστε, ἀνατραπέντων τῶν ἐχθρῶν μου εἰς τὰ ὀπίσω, καὶ προσκοψάντων καὶ ἀπολομένων ἐκ προσώπου σου. Θεασάμενος γὰρ τοὺς ἐμοὺς δυσμενεῖς καταλυθέντας, καὶ εἰς φυγὴν τραπέντας, εἶτα ἁλόντας καὶ πανωλεθρίαν ὑπομείναντας, ὑμνῶ σε καὶ τὰς σὰς ἄδων εὐεργεσίας διατελῶ. Ταῦτα δὲ ὁ προφήτης ὑπὲρ τῆς ἀνθρωπίνης διεξέρχεται φύσεως · ἅτε δὴ τοῦ ἀλάστορος ἀπαλλαγεὶς, καὶ τὴν ἐλευθερίαν διὰ τῆς θείας χάριτος δεξάμενος. Οὐ γὰρ, ὡς τινες ὑπέλαβον, ἐξ αὐτοῦ τοῦ Σωτῆρος οὗτος εἴρηται ὁ ψαλμὸς, ἀλλὰ μᾶλλον πρὸς αὐτὸν, ὡς πρὸς εὐεργέτην, ἀπὸ τῶν εὖ πεπονθότων, ὡς αὐτὰ διδάσκει τὰ ῥήματα.

; En tǭ apostraphēnai ton echthron mou eis ta opisō, asthenēsousi kai apolountai apo prosōpou sou. » Tauta ho Symmachos houtōs hērmēneusen, ᾿Asō tǭ onomati sou, Hypsiste, anatrapentōn tōn echthrōn mou eis ta opisō, kai proskopsantōn kai apolomenōn ek prosōpou sou. Theasamenos gar tous emous dysmeneis katalythentas, kai eis phygēn trapentas, eita halontas kai panōlethrian hypomeinantas, hymnō se kai tas sas adōn euergesias diatelō. Tauta de ho prophētēs hyper tēs anthrōpinēs diexerchetai physeōs ; hate dē tou alastoros apallageis, kai tēn eleutherian dia tēs theias charitos dexamenos. Ou gar, hōs tines hypelabon, ex autou tou Sōtēros houtos eirētai ho psalmos, alla mallon pros auton, hōs pros euergetēn, apo tōn eu peponthotōn, hōs auta didaskei ta rhēmata.

"When my enemy is turned back, they will weaken and perish from your presence." Symmachus translated this as follows: "I will sing to your name, O Most High, when my enemies are turned back, and stumble, and perish from your presence." For having seen my enemies destroyed and put to flight, then caught and utterly ruined, I hymn you and continue to sing of your benefits. The prophet says this on behalf of human nature, since it has been freed from the accursed one and has received freedom through divine grace. For this psalm was not spoken, as some supposed, by the Savior himself, but rather to him, as to a benefactor, by those who have been well treated, as the words themselves teach.

Ps 9:3 (9:4 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 9:3: humanity sings to its benefactor for the defeat of the devil; the psalm is spoken to Christ, not by him.

Notes on the original text

Digital text corrected (stray letter (OCR); stray marks (OCR)): προσώπου ~ σου., → προσώπου σου. »; εἰς τὰ δ ὀπίσω → εἰς τὰ ὀπίσω.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 9.4 (PG 80 80:921; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-9-4) · 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.

9.5PG 80 80:921

« Ὅτι ἐποίησας τὴν κρίσιν μου, καὶ τὴν δίκην μου. Τίνα τρόπον; « Ἐκάθισας ἐπὶ θρόνου ὁ κρίνων δικαιοσύνην. Καὶ ψῆφον ποίαν ἐξήνεγκεν; « Ἐπετίμησας ἔθνεσι, καὶ ἀπώλετο ὁ ἀσεβής · τὸ ὄνομα αὐτοῦ ἐξήλειψας εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. • Οὐ γὰρ ἡνέσχου, φησὶν, ἐπὶ πλεῖστον περιῖδεῖν τῶν ἀνθρώπων τὴν φύσιν ὑπὸ τοῦ πικροῦ τυράννου δουλουμένην κακῶς, ἀλλ᾽ οἷόν τις δικαστὴς, ἐπὶ θρόνου τινὸς ὑψηλοῦ καὶ φοβεροῦ βήματος καθίσας, τοιαύτην αὐτῷ τιμωρίαν ἐπήνεγκας, ὥστε λήθῃ παντελεῖ τούτου παραδοθῆναι τὴν μνήμην. Τὸ δέ γε, « Ἐπετίμησας ἔθνεσι, καὶ ἀπώλετο ὁ ἀσεβὴς, » ταύτην ἔχει τὴν διάνοιαν· Διὰ τῶν ἱερῶν ἀποστόλων, καὶ τῶν μετ᾿ ἐκείνους τῆς ἀληθείας κηρύκων, προσήνεγκες τοῖς ἔθνεσι τὰ θεῖα δόγματα · ἐκείνων δὲ δεξαμένων, καὶ τῆς πλάνης ἀπαλλαγέντων, ἀπώλετο ὁ ἀσεβής, τοὺς ἀπατωμένους καὶ προσκυνοῦντας οὐκ ἔχων. Οὕτω Βαρνάβας καὶ Παῦλος θῦσαι πειραθεῖσι Λυκάοσιν ἐπετίμησαν βοῶντες· « Τί ποιεῖτε, ἄνδρες; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμεν ὑμῖν ἄνθρωποι, ἀπὸ τούτων τῶν ματαίων πρὸς τὸν Θεὸν ὑμᾶς ἐπιστρέφοντες. Οὕτω Γαλάταις ὁ μακάριος ἐπετίμησε Παῦλος. Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατ' ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος; » Οὕτω Κορινθίοις · · "Όλως ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία, οἵα οὐδ᾽ ἐν τοῖς ἔθνεσιν ὀνομάζεται. » · Ἐπετίμησε τοίνυν ἔθνεσι, καὶ ἀπώλετο ὁ ἀσεβής, καὶ τὸ ὄνομα αὐτοῦ ἐξήλειψεν εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ἐσβέσθησαν γὰρ παντελῶς τῆς ἀσεβείας αἱ τελεταὶ, καὶ λήθῃ παντελεί παρεδόθησαν, ὡς μηδένα τῶν νῦν ἀνθρώπων εἰδέναι τὰ τῆς ἀσεβείας μυστήρια.

« Hoti epoiēsas tēn krisin mou, kai tēn dikēn mou. Tina tropon? « Ekathisas epi thronou ho krinōn dikaiosynēn. Kai psēphon poian exēnenken? « Epetimēsas ethnesi, kai apōleto ho asebēs ; to onoma autou exēleipsas eis ton aiōna, kai eis ton aiōna tou aiōnos. • Ou gar hēneschou, phēsin, epi pleiston periidein tōn anthrōpōn tēn physin hypo tou pikrou tyrannou douloumenēn kakōs, all᾽ hoion tis dikastēs, epi thronou tinos hypsēlou kai phoberou bēmatos kathisas, toiautēn autǭ timōrian epēnenkas, hōste lēthę̄ pantelei toutou paradothēnai tēn mnēmēn. To de ge, « Epetimēsas ethnesi, kai apōleto ho asebēs, » tautēn echei tēn dianoian; Dia tōn hierōn apostolōn, kai tōn met᾿ ekeinous tēs alētheias kērykōn, prosēnenkes tois ethnesi ta theia dogmata ; ekeinōn de dexamenōn, kai tēs planēs apallagentōn, apōleto ho asebēs, tous apatōmenous kai proskynountas ouk echōn. Houtō Barnabas kai Paulos thysai peiratheisi Lykaosin epetimēsan boōntes; « Ti poieite, andres? kai hēmeis homoiopatheis esmen hymin anthrōpoi, apo toutōn tōn mataiōn pros ton Theon hymas epistrephontes. Houtō Galatais ho makarios epetimēse Paulos. Ō anoētoi Galatai, tis hymas ebaskanen, hois kat' ophthalmous Iēsous Christos proegraphē estaurōmenos? » Houtō Korinthiois ; ; "Olōs akouetai en hymin porneia, kai toiautē porneia, hoia oud᾽ en tois ethnesin onomazetai. » ; Epetimēse toinyn ethnesi, kai apōleto ho asebēs, kai to onoma autou exēleipsen eis ton aiōna tou aiōnos. Esbesthēsan gar pantelōs tēs asebeias hai teletai, kai lēthę̄ pantelei paredothēsan, hōs mēdena tōn nyn anthrōpōn eidenai ta tēs asebeias mystēria.

"For you have maintained my judgment and my cause." In what way? "You sat on the throne, you who judge righteousness." And what sentence did he pronounce? "You rebuked the nations, and the ungodly one perished; you blotted out his name for ever and for ever and ever." You did not bear, he says, to overlook for long human nature cruelly enslaved by the bitter tyrant; but like a judge seated on a lofty throne and a fearful tribunal you inflicted on him such punishment that his memory was handed over to complete oblivion. "You rebuked the nations, and the ungodly one perished" has this sense: through the holy apostles and the heralds of truth after them you brought the divine doctrines to the nations; and when they received them and were freed from error, the ungodly one perished, having no one left to deceive and worship him. So Barnabas and Paul rebuked the Lycaonians who tried to sacrifice to them, crying: "Men, why are you doing this? We too are men of like nature with you, turning you from these vain things to God." So the blessed Paul rebuked the Galatians: "O foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?" So the Corinthians: "It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles." He rebuked the nations, then, and the ungodly one perished, and he blotted out his name for ever and ever. The rites of impiety have been entirely extinguished and handed over to complete oblivion, so that no one of people now living knows the mysteries of impiety.

Ps 9:4 (9:5 LXX) (quotation, high confidence) · Ps 9:5 (9:6 LXX) (quotation, high confidence) · Acts 14:15 (quotation, high confidence) · Gal 3:1 (quotation, high confidence) · 1 Cor 5:1 (quotation, high confidence)

Notes and citation

Summary: Psalm 9:4–6: God judged the devil, and through the apostles' rebukes of the nations idolatry perished and was forgotten.

The "ungodly one" is taken as the devil.

Notes on the original text

Digital text corrected (OCR letters; marginal verse number (OCR); split word (OCR); stray letters (OCR); word displaced by the OCR restored to its place): καὶ τὴν δίκην Τίνα τρόπον; « Ἐκάθισας ἐπὶ θρόνου ὁ μου. κρίνων → καὶ τὴν δίκην μου. Τίνα τρόπον; « Ἐκάθισας ἐπὶ θρόνου ὁ κρίνων; ς'. ( Ἐπετίμησας → « Ἐπετίμησας; καὶ ἀπ· ώλετο → καὶ ἀπώλετο; ἐβάσκανεν το, οἷς → ἐβάσκανεν, οἷς; οἴατἱ οὐδ᾽ → οἵα οὐδ᾽; εἰδέ( ναι → εἰδέναι.

Cite (SBL): Theodoret, Interp. Ps. 9.5 (PG 80 80:921; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-5

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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.

9.7PG 80 80:923

« Τοῦ ἐχθροῦ ἐξέλιπον αἱ ῥομφαῖαι εἰς τέλος, καὶ πόλεις καθεῖλες. » Ἐγυμνώθη γὰρ τῶν οἰκείων ὅπλων, οὐκ ἔχων τῆς ἀσεβείας τοὺς ὑπουργούς · οἱ δὲ σφᾶς αὐτοὺς ἐκείνου καταστήσαντες ὄργανα, οὗτοι νῦν μεταταξάμενοι τὸν κατ᾿ ἐκείνου πόλεμον ἀνεδέξαντο. Καὶ αἱ πόλεις δὲ τῆς ἐν αὐταῖς πάλαι πολιτευομένης ἀσεβείας καταλυθείσης, εὐσεβείας τὴν οἰκοδομίαν ἀνεδέξαντο. Τῶν ἀδυνάτων γὰρ ἦν δείμασθαι τὴν εὐσέβειαν μὴ πρότερον καταλύσαντας τὴν ἀσέβειαν. Τοῦτο καὶ ὁ θεῖος ᾿Απόστολος ἔφη· « Ἐπεφάνη ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις, διδάσκουσα ἡμᾶς ἵν᾿ ἀρνησάμενοι τὴν ἀσέβειαν, καὶ τὰς κοσμικὰς ἐπιθυμίας, σωφρόνως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν ἀἰῶνι, » καὶ τὰ ἑξῆς. Οὕτως ἕκαστος οὐ πρότερον συνανίσταται τῷ Χριστῷ, πρὶν δέξασθαι τοῦ θανάτου τὴν κοινωνίαν. Διὸ καὶ ὁ θεσπέσιος Παῦλός φησιν · « Εἰ γὰρ σύμφυτοί γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς άναστάσεως ἐσόμεθα. • Καὶ πάλιν ··· Εἰ συναπεθάνομεν, καὶ συζήσομεν. » Οὕτω καὶ τῶν πολεμίων τὴν ἀσέβειαν καταλύσας ᾠκοδόμησε τὴν εὐσέβειαν. • ᾿Απώλετο τὸ μνημόσυνον αὐτῶν μετ' ἤχου· καὶ ὁ Κύριος εἰς τὸν αἰῶνα μένει. » Ἐκεῖνος μὲν, φησὶν, ἔκδηλον ἅπασι καὶ διαφανῆ λίαν ὑπομεμένηκε τὴν ἀπώλειαν. Τὸ γὰρ, μετ' ἤχου, τοῦτο σημαίνει, ἐκ μεταφορᾶς τῶν ἀπὸ τινος σεισμοῦ συμπιπτουσῶν οἰκιῶν, καὶ πολὺν ἐργαζομένων τὸν κτύπον. Ὁ δέ γε ἡμέτερος, φησί, Θεὸς καὶ Δεσπότης αἰώνιον ἔχει τὸ κράτος, καὶ τὴν βασιλείαν ἀνώλεθρον. • Ἡτοίμασεν ἐν κρίσει τὸν θρόνον αὐτοῦ· καὶ αὐτὸς κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ, κρινεῖ λαοὺς ἐν εὐθύτητι. » Οὐ γὰρ μόνον κατὰ τὸν παρόντα βίον τὴν οἰκείαν δύναμιν ἔδειξεν, ἀλλὰ κάν τῷ μέλλοντι τὸ φρικῶδες αὐτοῦ δείξει κριτήριον, πᾶσιν ἀνθρώποις δικάζων, καὶ τὰ πρὸς ἀξίαν ἀπονέμων ἑκάστῳ.

« Tou echthrou exelipon hai rhomphaiai eis telos, kai poleis katheiles. » Egymnōthē gar tōn oikeiōn hoplōn, ouk echōn tēs asebeias tous hypourgous ; hoi de sphas autous ekeinou katastēsantes organa, houtoi nyn metataxamenoi ton kat᾿ ekeinou polemon anedexanto. Kai hai poleis de tēs en autais palai politeuomenēs asebeias katalytheisēs, eusebeias tēn oikodomian anedexanto. Tōn adynatōn gar ēn deimasthai tēn eusebeian mē proteron katalysantas tēn asebeian. Touto kai ho theios ᾿Apostolos ephē; « Epephanē hē charis tou Theou hē sōtērios pasin anthrōpois, didaskousa hēmas hin᾿ arnēsamenoi tēn asebeian, kai tas kosmikas epithymias, sōphronōs kai eusebōs zēsōmen en tǭ nyn aiōni, » kai ta hexēs. Houtōs hekastos ou proteron synanistatai tǭ Christǭ, prin dexasthai tou thanatou tēn koinōnian. Dio kai ho thespesios Paulos phēsin ; « Ei gar symphytoi gegonamen tǭ homoiōmati tou thanatou autou, alla kai tēs anastaseōs esometha. • Kai palin ;;; Ei synapethanomen, kai syzēsomen. » Houtō kai tōn polemiōn tēn asebeian katalysas ǭkodomēse tēn eusebeian. • ᾿Apōleto to mnēmosynon autōn met' ēchou; kai ho Kyrios eis ton aiōna menei. » Ekeinos men, phēsin, ekdēlon hapasi kai diaphanē lian hypomemenēke tēn apōleian. To gar, met' ēchou, touto sēmainei, ek metaphoras tōn apo tinos seismou sympiptousōn oikiōn, kai polyn ergazomenōn ton ktypon. Ho de ge hēmeteros, phēsi, Theos kai Despotēs aiōnion echei to kratos, kai tēn basileian anōlethron. • Hētoimasen en krisei ton thronon autou; kai autos krinei tēn oikoumenēn en dikaiosynę̄, krinei laous en euthytēti. » Ou gar monon kata ton paronta bion tēn oikeian dynamin edeixen, alla kan tǭ mellonti to phrikōdes autou deixei kritērion, pasin anthrōpois dikazōn, kai ta pros axian aponemōn hekastǭ.

"The swords of the enemy have failed completely, and you have destroyed cities." For he has been stripped of his own weapons, having no servants of impiety. Those who had made themselves his instruments have now changed sides and taken up the war against him. And the cities, the impiety that once governed them having been destroyed, have received the building up of true religion. For it was impossible to build true religion without first destroying impiety. The divine Apostle too said this: "The grace of God has appeared, bringing salvation to all people, training us to renounce ungodliness and worldly passions, and to live soberly and godly in the present age," and so on. So too each person does not rise with Christ before receiving fellowship in his death. Therefore the inspired Paul says: "For if we have been united with him in the likeness of his death, we shall certainly be also in that of his resurrection"; and again: "If we died with him, we shall also live with him." So too, having destroyed the impiety of the enemies, he built up true religion. "Their memorial has perished with a crash; but the Lord remains for ever." That one, he says, has suffered destruction plain and very visible to all. "With a crash" signifies this; the metaphor is from houses that collapse in an earthquake and make a great din. But our God and Master, he says, has eternal power and an indestructible kingdom. "He has prepared his throne for judgment; and he will judge the world in righteousness, he will judge peoples in uprightness." For not only in the present life did he show his power; in the life to come too he will show his fearful tribunal, judging all people and rendering to each according to desert.

Ps 9:6 (9:7 LXX) (quotation, high confidence) · Ps 9:7 (9:8 LXX) (quotation, high confidence) · Ps 9:8 (9:9 LXX) (quotation, high confidence) · Titus 2:11 (quotation, high confidence) · Titus 2:12 (quotation, high confidence) · Rom 6:5 (quotation, high confidence) · 2 Tim 2:11 (quotation, high confidence)

Notes and citation

Summary: Psalm 9:6–8: the devil is disarmed and his cities turned to true religion; God reigns for ever and will judge the world.

Notes on the original text

Digital text corrected (stray letter (OCR); stray letters (OCR)): δείμασθαι τὴν το εὐσέβειαν → δείμασθαι τὴν εὐσέβειαν; ᾿Απόστολος δι ἔφη → ᾿Απόστολος ἔφη; ἕκαστος δ οὐ → ἕκαστος οὐ; τὸν κτύπον οι. → τὸν κτύπον..

Topics: Eschatology

Cite (SBL): Theodoret, Interp. Ps. 9.7 (PG 80 80:923; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-7

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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.

9.10PG 80 80:925

« Καὶ ἐγένετο Κύριος καταφυγὴ τῷ πένητι, βοηθὴς ἐν εὐκαιρίαις, ἐν θλίψεσι. » Τὸ, ἐν εὐκαιρίαις ὁ μὲν Ακύλας εἰς καιρὸν, ὁ δὲ Σύμμαχος ἐπικαίρως ἡρμήνευσε. Διδάσκει δὲ ὁ λόγος, ὡς ἐν προσφόρῳ καιρῷ τὴν ἡμετέραν ἐπραγματεύσατο σωτηρίαν. Πένητα γὰρ τῶν ἀνθρώπων τὴν φύσιν ἀποκαλεῖ, διὰ τὴν πολλὴν τῆς παρανομίας πτωχείαν. Τούτου τοῦ καιροῦ τὸ ἐπιτήδειον ὁ μακάριος διδάσκει Παῦλος· « Ὅτε γὰρ ἦμεν, φησὶ, νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἦμεν δεδουλωμένοι· ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. »

« Kai egeneto Kyrios kataphygē tǭ penēti, boēthēs en eukairiais, en thlipsesi. » To, en eukairiais ho men Akylas eis kairon, ho de Symmachos epikairōs hērmēneuse. Didaskei de ho logos, hōs en prosphorǭ kairǭ tēn hēmeteran epragmateusato sōtērian. Penēta gar tōn anthrōpōn tēn physin apokalei, dia tēn pollēn tēs paranomias ptōcheian. Toutou tou kairou to epitēdeion ho makarios didaskei Paulos; « Hote gar ēmen, phēsi, nēpioi, hypo ta stoicheia tou kosmou ēmen dedoulōmenoi; hote de ēlthe to plērōma tou chronou, exapesteilen ho Theos ton Huion autou, genomenon ek gynaikos, genomenon hypo nomon, hina tous hypo nomon exagorasę̄, hina tēn huiothesian apolabōmen. »

"And the Lord became a refuge for the poor, a helper at the right times, in afflictions." "At the right times" Aquila translated "in season" and Symmachus "opportunely." The word teaches that he accomplished our salvation at a fitting time. He calls human nature poor because of the great poverty brought by transgression. The blessed Paul teaches the fitness of this time: "When we were children," he says, "we were enslaved under the elements of the world; but when the fullness of time came, God sent forth his Son, born of a woman, born under the law, to redeem those under the law, so that we might receive adoption as sons."

Ps 9:9 (9:10 LXX) (quotation, high confidence) · Gal 4:3 (quotation, high confidence) · Gal 4:4 (quotation, high confidence) · Gal 4:5 (quotation, high confidence)

Notes and citation

Summary: Psalm 9:9: God helped poor humanity at the right time, the fullness of time when he sent his Son.

Notes on the original text

Digital text corrected (stray hyphen (OCR)): ἐξαπ-έστειλεν → ἐξαπέστειλεν.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 9.10 (PG 80 80:925; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-10

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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.

9.11PG 80 80:925

« Καὶ ἐλπισάτωσαν ἐπὶ σοὶ οἱ γινώσκοντες τὸ ὄνομά σου, ὅτι οὐκ ἐγκατέλιπες τοὺς ἐκζητοῦντάς σε, Κύριε.» Τὸ ἐλπισάτωσαν Ακύλας καὶ Σύμμαχος πεποιθήσουσιν εἶπον, ὁριστικῷ ἀντὶ προστακτικοῦ χρησάμενοι ῥήματι. Ταύτης γὰρ, φησὶ, τῆς σωτηρίας παρὰ σοῦ γενομένης, οἱ ποιητήν σε καὶ Θεὸν μεμαθηκότες εἰς σὲ ἕξουσι τὰς ἐλπίδας.

« Kai elpisatōsan epi soi hoi ginōskontes to onoma sou, hoti ouk enkatelipes tous ekzētountas se, Kyrie.» To elpisatōsan Akylas kai Symmachos pepoithēsousin eipon, horistikǭ anti prostaktikou chrēsamenoi rhēmati. Tautēs gar, phēsi, tēs sōtērias para sou genomenēs, hoi poiētēn se kai Theon memathēkotes eis se hexousi tas elpidas.

"And let those who know your name hope in you, for you have not forsaken those who seek you, Lord." For "let them hope" Aquila and Symmachus said "they will trust," using the indicative instead of the imperative. Since this salvation has come from you, he says, those who have learned that you are maker and God will place their hopes in you.

Ps 9:10 (9:11 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 9:10: those who know God as maker will trust him, since he has saved them.

Notes on the original text

Digital text corrected (OCR accent): μεμαθηκότὲς → μεμαθηκότες.

Cite (SBL): Theodoret, Interp. Ps. 9.11 (PG 80 80:925; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-11

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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.

9.12PG 80 80:925

« Ψάλατε » τῷ Κυρίῳ τῷ κατοικοῦντι ἐν Σιών. » Κατὰ τὴν πάλαι τῶν Ἰουδαίων δόξαν τοῦτο εἴρηκεν ὁ προφήτης· μεμαθήκαμεν δ᾽ ὅμως ἐκ τῆς ἀποστολικῆς διδασκαλίας, καὶ ἐπουράνιον εἶναι Σιών. « Προσεληλύθατε γὰρ, φησὶ, Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος , Ἱερουσαλήμ ἐπουρανίῳ . • Αναγγείλατε ἐν τοῖς ἔθνεσι τὰ ἐπιτηδεύματα αὐτοῦ. » Τὰ ἐπιτηδεύματα ὁ Σύμμαχος μηχανὰς εἶπεν, ὁ δὲ ᾿Ακύλας ἐναλλαγάς. Τῷ ὄντι γὰρ ἐναλλαγὴ μεγίστη πραγμάτων ἐγένετο. Οἱ πάλαι ἐχθροὶ φίλοι, οἱ μακρὰν ἐγγὺς, οἱ δοῦλοι υἱοὶ, οἱ ἐν ἀγνοίᾳ ἐν γνώσει, ἐν φωτὶ οἱ ἐν σκότῳ, ἐν ἐλπίδι ζωῆς οἱ νεκροὶ, οἱ πτωχοί κληρονόμοι τῆς βασιλείας τῶν οὐρανῶν· Ἰουδαῖοι πόῤῥω, καὶ τὰ ἔθνη πλησίον οἱ υἱοὶ κύνες, καὶ οἱ κύνες υἱοί· καὶ αἱ μηχαναὶ δὲ τοῦ Σωτῆρος θεοπρεπείς. ᾿Αθανασία γὰρ διὰ θνητότητος ἐδωρήθη, καὶ διὰ θανάτου ζωή, δι' ἀτιμίας τιμὴ, εὐλογία διὰ κατάρας, διὰ σταυροῦ σωτηρία. Ταῦτα τὰ μηχανήματα, ταῦτα τοῦ Θεοῦ ἡμῶν τὰ ἐπιτηδεύματα.

« Psalate » tǭ Kyriǭ tǭ katoikounti en Siōn. » Kata tēn palai tōn Ioudaiōn doxan touto eirēken ho prophētēs; memathēkamen d᾽ homōs ek tēs apostolikēs didaskalias, kai epouranion einai Siōn. « Proselēlythate gar, phēsi, Siōn orei, kai polei Theou zōntos , Hierousalēm epouraniǭ . • Anangeilate en tois ethnesi ta epitēdeumata autou. » Ta epitēdeumata ho Symmachos mēchanas eipen, ho de ᾿Akylas enallagas. Tǭ onti gar enallagē megistē pragmatōn egeneto. Hoi palai echthroi philoi, hoi makran engys, hoi douloi huioi, hoi en agnoią en gnōsei, en phōti hoi en skotǭ, en elpidi zōēs hoi nekroi, hoi ptōchoi klēronomoi tēs basileias tōn ouranōn; Ioudaioi porrhō, kai ta ethnē plēsion hoi huioi kynes, kai hoi kynes huioi; kai hai mēchanai de tou Sōtēros theoprepeis. ᾿Athanasia gar dia thnētotētos edōrēthē, kai dia thanatou zōē, di' atimias timē, eulogia dia kataras, dia staurou sōtēria. Tauta ta mēchanēmata, tauta tou Theou hēmōn ta epitēdeumata.

"Sing to the Lord who dwells in Zion." The prophet said this according to the old belief of the Jews; yet we have learned from the apostolic teaching that there is also a heavenly Zion: "For you have come," it says, "to Mount Zion and the city of the living God, the heavenly Jerusalem." "Declare among the nations his deeds." For "deeds" Symmachus said "devices" and Aquila "exchanges." For in truth there was a very great exchange of things. Those who were once enemies are friends, the far are near, slaves are sons, those in ignorance are in knowledge, those in darkness are in light, the dead are in the hope of life, the poor are heirs of the kingdom of heaven; the Jews are far off and the nations near; the sons have become dogs and the dogs sons. And the Savior's devices are worthy of God: immortality was given through mortality, life through death, honor through dishonor, blessing through a curse, salvation through a cross. These are the devices, these the deeds of our God.

Ps 9:11 (9:12 LXX) (quotation, high confidence) · Heb 12:22 (quotation, high confidence) · Eph 2:13 (allusion, medium confidence) · Matt 15:26 (allusion, medium confidence)

Notes and citation

Summary: Psalm 9:11: the heavenly Zion; God's "deeds" are the great exchange by which enemies became friends and life came through death and the cross.

The contrast "the sons have become dogs and the dogs sons" (alluding to Matt 15:26) is Theodoret's polemic against the Jews, translated as written.

Notes on the original text

Digital text corrected (split word (OCR); stray letter (OCR)): Τὰ ὁ ἐπιτηδεύματα → Τὰ ἐπιτηδεύματα; μηχα νὰς → μηχανὰς; σκότῳ ὁ, ἐν → σκότῳ, ἐν; τῆς βα· σιλείας → τῆς βασιλείας.

Topics: Christology

Cite (SBL): Theodoret, Interp. Ps. 9.12 (PG 80 80:925; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-12

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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.

9.13PG 80 80:927

« Ὅτι ὁ ἐκζητῶν τὰ αἵματα αὐτῶν ἐμνήσθη. οὐκ ἐπελάθετο τῆς κραυγῆς ὁ τῶν πενήτων. « Ο πάντα, φησὶν, ἐφορῶν, καὶ ἀκριβῶς ἐκζητῶν τὰ γινόμενα, εἶδε τὰς τολμωμένας ὑπὸ τοῦ διαβόλου δι' ἀπάτης τῶν ἀνθρώπων σφαγὰς, καὶ εἰς ἐπικουρίαν τῶν ἀδικουμένων ἐλήλυθεν. Τοῦτο γὰρ σημαίνει, « Οὐκ ἐπελάθετο τῆς κραυγῆς τῶν πενήτων. » Κραυγὴν γὰρ ἐνταῦθα οὐ τὴν προσευχὴν λέγει καὶ δέησιν, ἀλλὰ τὴν διὰ τῆς ἁμαρτίας ἐπεισελθοῦσαν ταλαιπωρίαν, δι' ἣν καὶ θάνατοι ἄωροι, καὶ θρῆνοι, καὶ συμφοραί.

« Hoti ho ekzētōn ta haimata autōn emnēsthē. ouk epelatheto tēs kraugēs ho tōn penētōn. « O panta, phēsin, ephorōn, kai akribōs ekzētōn ta ginomena, eide tas tolmōmenas hypo tou diabolou di' apatēs tōn anthrōpōn sphagas, kai eis epikourian tōn adikoumenōn elēlythen. Touto gar sēmainei, « Ouk epelatheto tēs kraugēs tōn penētōn. » Kraugēn gar entautha ou tēn proseuchēn legei kai deēsin, alla tēn dia tēs hamartias epeiselthousan talaipōrian, di' hēn kai thanatoi aōroi, kai thrēnoi, kai symphorai.

"For he who requires their blood has remembered; he has not forgotten the cry of the poor." He who oversees all things, he says, and requires an exact account of what happens, saw the slaughters of human beings that the devil dared to commit through deceit, and came to help the wronged. This is what "he has not forgotten the cry of the poor" means. Here he calls a "cry" not prayer and petition, but the misery that came in through sin, because of which there are untimely deaths, laments, and calamities.

Ps 9:12 (9:13 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 9:12: God saw the devil's deadly deceit of humanity and came to help; the "cry" is the misery brought by sin.

Notes on the original text

Digital text corrected (stray letters (OCR)): ἐἱ ἐπεισελθοῦσαν → ἐπεισελθοῦσαν.

Cite (SBL): Theodoret, Interp. Ps. 9.13 (PG 80 80:927; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-13

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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.

9.14PG 80 80:927

· Ἐλέησόν με, Κύριε, ἴδε τὴν ταπείνωσίν μου ἐκ τῶν ἐχθρῶν μου. • Τοιαύτη τις ἦν, φησὶν, ἡ τῶν ὀλοφύρσεων καὶ τῶν θρήνων γινομένη κραυγή, οἷόν τινα αἴτησιν ἔχουσα περὶ τῶν κατεχόντων δεινῶν.

; Eleēson me, Kyrie, ide tēn tapeinōsin mou ek tōn echthrōn mou. • Toiautē tis ēn, phēsin, hē tōn olophyrseōn kai tōn thrēnōn ginomenē kraugē, hoion tina aitēsin echousa peri tōn katechontōn deinōn.

"Have mercy on me, Lord; see my humiliation by my enemies." Such, he says, was the cry of the wailing and laments, as if it contained a petition about the evils that held them fast.

Ps 9:13 (9:14 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 9:13a: humanity's lament was a plea for mercy.

Notes on the original text

Digital text corrected (stray mark (OCR)): κατεχόντων ( δεινῶν → κατεχόντων δεινῶν.

Cite (SBL): Theodoret, Interp. Ps. 9.14 (PG 80 80:927; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-14

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

9.15PG 80 80:927

« Ὁ ὑψῶν με ἐκ τῶν πυλῶν τοῦ θανάτου, ὅπως ἂν ἐξαγγείλω πάσας τὰς αἰνέσεις σου. » Τοῦτο, φησὶν, ἐστὶ τὸ τέλος τῶν ἀγαθῶν, ἡ τῆς φθορᾶς ἀπαλλαγή, καὶ τοῦ θανάτου κατάλυσις· ἧς ἀπολαύσαντες ἀεὶ τὰς σὰς εὐεργεσίας ὑμνήσομεν. « Ἐν ταῖς πύλαις τῆς θυγατρὸς Σιὼν ἀγαλλιασόμεθα ἐπὶ τῷ σωτηρίῳ σου. » Σιὼν καλεῖ τὴν ἐπουράνιον πόλιν, ὡς ὁ μακάριος Παῦλος ἐδίδαξε· πύλας δὲ ἐκείνης, τὰς ἁπανταχοῦ τῆς γῆς Ἐκκλησίας, δι' ὧν εἰς ἐκείνην εἰσῄεσαν οἱ πιστεύοντες. Ἐν ταύταις τοίνυν, φησὶν, ἀγαλλιώμενοι, καὶ χορεύοντες ἐπὶ ταῖς ἐλπίσι τῆς ἀναστάσεως, τὸν τούτων πρόξενον ἀνυμνήσομεν. Καὶ ἐπειδὴ τῆς τοῦ θανάτου καταλύσεως ἐμνημόνευσεν, εἰκότως ἐπήγαγεν ·

« Ho hypsōn me ek tōn pylōn tou thanatou, hopōs an exangeilō pasas tas aineseis sou. » Touto, phēsin, esti to telos tōn agathōn, hē tēs phthoras apallagē, kai tou thanatou katalysis; hēs apolausantes aei tas sas euergesias hymnēsomen. « En tais pylais tēs thygatros Siōn agalliasometha epi tǭ sōtēriǭ sou. » Siōn kalei tēn epouranion polin, hōs ho makarios Paulos edidaxe; pylas de ekeinēs, tas hapantachou tēs gēs Ekklēsias, di' hōn eis ekeinēn eisę̄esan hoi pisteuontes. En tautais toinyn, phēsin, agalliōmenoi, kai choreuontes epi tais elpisi tēs anastaseōs, ton toutōn proxenon anymnēsomen. Kai epeidē tēs tou thanatou katalyseōs emnēmoneusen, eikotōs epēgagen ;

"You who lift me up from the gates of death, so that I may declare all your praises." This, he says, is the end of good things: release from corruption and the destruction of death; enjoying it we shall always hymn your benefits. "In the gates of the daughter of Zion we will exult in your salvation." He calls Zion the heavenly city, as the blessed Paul taught, and its gates the churches everywhere on earth, through which believers entered into it. Exulting in these, then, he says, and dancing in the hopes of the resurrection, we will hymn the one who procured them. And since he mentioned the destruction of death, he fittingly added:

Ps 9:13 (9:14 LXX) (quotation, high confidence) · Ps 9:14 (9:15 LXX) (quotation, high confidence) · Heb 12:22 (allusion, medium confidence)

Notes and citation

Summary: Psalm 9:13b–14: God raises humanity from the gates of death; the churches are the gates of the heavenly Zion.

Notes on the original text

Digital text corrected (split word (OCR)): χορεύον τες → χορεύοντες.

Topics: Eschatology

Cite (SBL): Theodoret, Interp. Ps. 9.15 (PG 80 80:927; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-15

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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.

9.16PG 80 80:927

· Ἐνεπάγησαν ἔθνη ἐν διαφθορᾷ ἡ ἐποίησαν, ἐν παγίδι ταύτῃ ᾗ ἔκρυψαν συνελήφθη ὁ ποῦς αὐτῶν. » Γινώσκεται Κύριος κρίματα ποιῶν· ἐν τοῖς ἔργοις τῶν χειρῶν αὐτοῦ συνελήφθη ὁ ἁμαρτωλός. › Ἔθνη δὲ καὶ ἐνταῦθα προσαγορεύει τῶν δαιμόνων τὸ στίφος. Οὗτοι γὰρ τὸν σωτήριον σταυρὸν τεκτηνάμενοι, διὰ τούτου τῆς τυραννίδος ἐξέπεσαν· καὶ ἐν παγίδι ᾗ ἔκρυψαν συνελήφθη ὁ ποῦς αὐτῶν, καὶ ἐν τοῖς ἔργοις τῶν χειρῶν αὐτοῦ συνελήφθη ὁ ἁμαρτωλός. Εἰ δὲ καὶ ἐπὶ τῶν ἀπιστησάντων ἐθνῶν, καὶ τοὺς καλλινίκους ἀποστόλους καὶ μάρτυρας ἀνελόντων, τὰ προκείμενα ληφθείη ῥήματα , καὶ οὕτω τὸ ἀληθὲς τῆς προφητείας εὐρήσομεν. Διὰ γάρ τοι τῆς ἐκείνων σφαγῆς ἐβεβαιώθη τῆς εὐσεβείας τὸ κήρυγμα, καὶ πλείους ὧν ἐθήρευσαν ζῶντες ἀποθανόντες ἐζώγρησαν · καὶ ἐν τοῖς ἔργοις τῶν χειρῶν αὐτοῦ συνελήφθη ὁ ἁμαρτωλὸς , καὶ ἐγνώσθη Κύριος κρίματα ποιῶν, τουτέστι σοφῶς καὶ δικαίως οἰκονομῶν.

; Enepagēsan ethnē en diaphthorą hē epoiēsan, en pagidi tautę̄ hę̄ ekrypsan synelēphthē ho pous autōn. » Ginōsketai Kyrios krimata poiōn; en tois ergois tōn cheirōn autou synelēphthē ho hamartōlos. › Ethnē de kai entautha prosagoreuei tōn daimonōn to stiphos. Houtoi gar ton sōtērion stauron tektēnamenoi, dia toutou tēs tyrannidos exepesan; kai en pagidi hę̄ ekrypsan synelēphthē ho pous autōn, kai en tois ergois tōn cheirōn autou synelēphthē ho hamartōlos. Ei de kai epi tōn apistēsantōn ethnōn, kai tous kallinikous apostolous kai martyras anelontōn, ta prokeimena lēphtheiē rhēmata , kai houtō to alēthes tēs prophēteias eurēsomen. Dia gar toi tēs ekeinōn sphagēs ebebaiōthē tēs eusebeias to kērygma, kai pleious hōn ethēreusan zōntes apothanontes ezōgrēsan ; kai en tois ergois tōn cheirōn autou synelēphthē ho hamartōlos , kai egnōsthē Kyrios krimata poiōn, toutesti sophōs kai dikaiōs oikonomōn.

"The nations are stuck fast in the destruction they made; in the snare they hid their foot has been caught. The Lord is known executing judgments; in the works of his hands the sinner has been caught." Here too he calls the horde of demons "nations." They contrived the saving cross, and through it fell from their tyranny; in the snare they hid their foot was caught, and in the works of his hands the sinner was caught. If the words are taken of the nations that did not believe and killed the victorious apostles and martyrs, we shall find the prophecy true in this way too. Through their slaughter the preaching of true religion was confirmed, and the dead captured more than they had caught when alive; and in the works of his hands the sinner was caught, and the Lord was known executing judgments, that is, governing wisely and justly.

Ps 9:15 (9:16 LXX) (quotation, high confidence) · Ps 9:16 (9:17 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 9:15–16: the demons were caught in their own snare, the cross; or the persecuting nations, whose killing of martyrs spread the faith.

Notes on the original text

Digital text corrected (leaked footnote number inside word (OCR)): ἁμαρτω-28 λός → ἁμαρτωλός.

Topics: Martyrdom

Cite (SBL): Theodoret, Interp. Ps. 9.16 (PG 80 80:927; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-16

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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.

9.18PG 80 80:929

« ᾿Αποστραφήτωσαν οἱ ἁμαρτωλοὶ εἰς τὸν ἄδην, πάντα τὰ ἔθνη τὰ ἐπιλανθανόμενα τοῦ Θεοῦ. Ὅτι οὐκ εἰς τέλος ἐπιλησθήσεται ὁ πτωχός, ἡ ὑπομονὴ τῶν πενήτων οὐκ ἀπολεῖται εἰς τὸν αἰῶνα.» Οὗτοι, φησὶν, οἱ τῷ θείῳ διαπιστήσαντες κηρύγματι τὸν ἅδην ὅτι τάχιστα καταλήψονται, καὶ τῷ θανάτῳ παραδοθήσονται, οὐδὲ τὴν τυχοῦσαν βλάδην τοῖς ὑπ᾿ αὐτῶν διωκομένοις ἐπαγαγόντες. • Ἡ ὑπομονὴ γὰρ τῶν πενήτων οὐκ ἀπολεῖται εἰς τὸν αἰῶνα . » Ὅτι « ὁ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. » Καί· « Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν., Εἶτα πόῤῥωθεν προφητικοῖς ὀφθαλμοῖς θεασάμενος λεηλατουμένους ὑπὸ τῶν δυσσεβῶν τοὺς τῆς εὐσεβείας κήρυκας, εὐκτικῶς λέγει·

« ᾿Apostraphētōsan hoi hamartōloi eis ton adēn, panta ta ethnē ta epilanthanomena tou Theou. Hoti ouk eis telos epilēsthēsetai ho ptōchos, hē hypomonē tōn penētōn ouk apoleitai eis ton aiōna.» Houtoi, phēsin, hoi tǭ theiǭ diapistēsantes kērygmati ton hadēn hoti tachista katalēpsontai, kai tǭ thanatǭ paradothēsontai, oude tēn tychousan bladēn tois hyp᾿ autōn diōkomenois epagagontes. • Hē hypomonē gar tōn penētōn ouk apoleitai eis ton aiōna . » Hoti « ho hypomeinas eis telos, houtos sōthēsetai. » Kai; « Makarioi hoi ptōchoi tǭ pneumati, hoti autōn estin hē basileia tōn ouranōn., Eita porrhōthen prophētikois ophthalmois theasamenos leēlatoumenous hypo tōn dyssebōn tous tēs eusebeias kērykas, euktikōs legei;

"Let sinners be turned back into Hades, all the nations that forget God. For the poor will not be forgotten for ever; the endurance of the poor will not perish for ever." These, he says, who disbelieved the divine preaching will very quickly reach Hades and be handed over to death, without having done even ordinary harm to those they persecuted. "For the endurance of the poor will not perish for ever," because "he who endures to the end will be saved"; and "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Then, seeing from afar with prophetic eyes the heralds of true religion plundered by the impious, he speaks in the form of a prayer:

Ps 9:17 (9:18 LXX) (quotation, high confidence) · Ps 9:18 (9:19 LXX) (quotation, high confidence) · Matt 10:22 (quotation, high confidence) · Matt 5:3 (quotation, high confidence)

Notes and citation

Summary: Psalm 9:17–18: the persecutors go to Hades without truly harming the faithful, whose endurance is rewarded.

Topics: Persecution

Cite (SBL): Theodoret, Interp. Ps. 9.18 (PG 80 80:929; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-18

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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.

9.20PG 80 80:929

« ᾿Ανάστηθι, Κύριε, μὴ κραταιούσθω ἄνθρωπος, κριθήτωσαν ἔθνη ἐνώπιόν σου. Κατάστησον, Κύριε, νομοθέτην ἐπ᾿ αὐτοὺς, γνώτωσαν ἔθνη ὅτι ἄνθρωποί εἰσιν. • Εἰκότως ἄν τις ἔροιτο Ἰουδαίους, ποῖον ἐνταῦθα δοθῆναι νομοθέτην ὁ προφήτης παρακαλεῖ; Μωσῆς μὲν γὰρ ὁ μέγας, πάλαι καὶ πρόπαλαι τῆς θείας νομοθεσίας γενόμενος ὑπουργὸς, τοῦ βίου τὸ τέλος ἐδέδεκτο· « Ἕτερος δὲ μετ' ἐκεῖνον οὐκ ἐγήγερται νομοθέτης. » Εἰ δὲ μηδεὶς ἕτερος δείκνυται, μήτε τοῖς Ἰουδαίοις, μήτε τοῖς ἔθνεσι, καταστὰς νομοθέτης λείπεται νοεῖν τὸν Δεσπότην Χριστὸν ἀναφανῆναι νομοθέτην ἐθνῶν· ὃς ἐν τοῖς ἱεροῖς Εὐαγγελίοις βοᾷ· · Ἐῤῥέθη τοῖς ἀρχαίοις, Οὐ φονεύσεις· ἐγὼ δὲ λέγω ὑμῖν, πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ εἰκῆ, ἔνοχος ἔσται τῇ κρίσει. Ἐρῥέθη τοῖς ἀρχαίοις Οὐ μοιχεύσεις· ἐγὼ δὲ λέγω ὑμῖν, πᾶς ὁ ἐμβλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτῆς ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. » Καὶ τὰ ἄλλα πάντα ὁμοίως. Τὴν τούτου τοίνυν νομοθεσίαν ὁ προφήτης ἀντιβολεί παρασχεθῆναι τοῖς ἔθνεσιν· ἵνα τὸν θηριώδη καταλιπόντες βίον» γνῶσιν ὅτι ἄνθρωποί εἰσιν. « ῎Ανθρωπος γὰρ, φησὶν ὁ Προφήτης, ἐν τιμῇ ὧν οὐ συνῆκε· παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὠμοιώθη αὐτοῖς. » Διόπερ κἀνταῦθά φησι · « Γνώτωσαν ἔθνη, ὅτι ἄνθρωποί εἰσιν. » ΨΑΛΜΟΣ Γ' ΚΑΤΑ ΤΟΥΣ ΕΒΡΑΙΟΥΣ.

« ᾿Anastēthi, Kyrie, mē krataiousthō anthrōpos, krithētōsan ethnē enōpion sou. Katastēson, Kyrie, nomothetēn ep᾿ autous, gnōtōsan ethnē hoti anthrōpoi eisin. • Eikotōs an tis eroito Ioudaious, poion entautha dothēnai nomothetēn ho prophētēs parakalei? Mōsēs men gar ho megas, palai kai propalai tēs theias nomothesias genomenos hypourgos, tou biou to telos ededekto; « Heteros de met' ekeinon ouk egēgertai nomothetēs. » Ei de mēdeis heteros deiknytai, mēte tois Ioudaiois, mēte tois ethnesi, katastas nomothetēs leipetai noein ton Despotēn Christon anaphanēnai nomothetēn ethnōn; hos en tois hierois Euangeliois boą; ; Errhethē tois archaiois, Ou phoneuseis; egō de legō hymin, pas ho orgizomenos tǭ adelphǭ autou eikē, enochos estai tę̄ krisei. Errhethē tois archaiois Ou moicheuseis; egō de legō hymin, pas ho emblepōn gynaika pros to epithymēsai autēs ēdē emoicheusen autēn en tę̄ kardią autou. » Kai ta alla panta homoiōs. Tēn toutou toinyn nomothesian ho prophētēs antibolei paraschethēnai tois ethnesin; hina ton thēriōdē katalipontes bion» gnōsin hoti anthrōpoi eisin. « ᾿Anthrōpos gar, phēsin ho Prophētēs, en timę̄ hōn ou synēke; parasyneblēthē tois ktēnesi tois anoētois, kai ōmoiōthē autois. » Dioper kantautha phēsi ; « Gnōtōsan ethnē, hoti anthrōpoi eisin. » PsALMOS G' KATA TOUS EBRAIOUS.

"Arise, Lord; let not man prevail; let the nations be judged before you. Set a lawgiver over them, Lord; let the nations know that they are men." One might fairly ask the Jews what lawgiver the prophet here begs to be given. For the great Moses, who long, long ago served the divine legislation, had reached the end of his life, and "no other lawgiver has arisen after him." If no other is shown to have been appointed lawgiver either for the Jews or for the nations, it remains to understand that Christ the Lord appeared as lawgiver of the nations. He cries in the holy Gospels: "It was said to those of old, You shall not murder; but I say to you, everyone who is angry with his brother without cause will be liable to judgment. It was said to those of old, You shall not commit adultery; but I say to you, everyone who looks at a woman to desire her has already committed adultery with her in his heart"; and all the rest likewise. The prophet entreats, then, that his legislation be given to the nations, so that, leaving their bestial life, they may know that they are men. For, says the prophet, "man, being in honor, did not understand; he was compared to the senseless beasts and became like them." Therefore he says here too: "Let the nations know that they are men." Psalm 10 according to the Hebrews.

Ps 9:19 (9:20 LXX) (quotation, high confidence) · Ps 9:20 (9:21 LXX) (quotation, high confidence) · Deut 34:10 (allusion, medium confidence) · Matt 5:21 (quotation, high confidence) · Matt 5:22 (quotation, high confidence) · Matt 5:27 (quotation, high confidence) · Matt 5:28 (quotation, high confidence) · Ps 49:12 (48:13 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 9:19–20: the lawgiver asked for is Christ, lawgiver of the nations, whose law teaches them to live as human beings.

The words "no other lawgiver has arisen after him" echo Deut 34:10. The final words, "Psalm 10 according to the Hebrews," are a heading in the printed text marking where the Hebrew Psalm 10 begins.

Notes on the original text

Digital text corrected (split word (OCR); stray letter (OCR); stray letters (OCR)): ἔτε ρος → ἕτερος; ὃς ἐὲ ἐν → ὃς ἐν; παρασχεθῆναι Λ τοῖς → παρασχεθῆναι τοῖς.

Topics: Christology, Ethics

Cite (SBL): Theodoret, Interp. Ps. 9.20 (PG 80 80:929; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-20

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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.

9.22PG 80 80:931

Ἵνα τί, Κύριε, ἀφέστηκας μακρόθεν; ὑπερορᾶς ἐν εὐκαιρίαις, ἐν θλίψεσιν; Ἐν τῷ ὑπερηφανεύεσθαι τὸν ἀσεβῆ ἐμπυρίζεται ὁ πτωχὸς, συλλαμβάνονται ἐν διαβουλίοις οἷς διαλογίζονται. • Δοκεῖς πόῤῥωθεν ἑστάναι, Δέσποτα καὶ μὴ ὁρᾶν τὰ ἀνθρώπεια, τοῖς ἀδικουμένοις οὐκ ἐπαμύνων· ὑπὸ δὲ τῆς ἀθυμίας, οἷόν τινος πυρὸς, οἱ ἀδικούμενοι κατατήκονται τῶν ἀδικούντων τὴν ἀλαζονείαν θεώμενοι . Σφόδρα δὲ προσφυῶς τὸ ἐμπυρίζεται ἐπὶ τῶν ἀθυμούντων τέθεικεν· ἐμπιπραμένοις γὰρ οἱ ἀθυμοῦντες ἐοίκασι, καὶ οἷόν τινα καπνὸν διὰ στόματος τὸν στεναγμὸν ἀναπέμπουσι . Βλάβη δὲ αὐτοῖς, φησὶν, ἀπὸ τῆς ἀθυμίας γενήσεται, λογισμοῖς οὐκ εὐπρεπέσι χρωμένοις, ἀλλὰ περὶ τῆς σῆς διχονοοῦσι προνοίας. Τοῦτο γὰρ σημαίνει τὸ, • συλλαμβάνονται ἐν διαβουλίοις οἷς διαλογίζονται. » Καὶ τὴν αἰτίαν διδάσκων ἐπήγαγεν ·

Hina ti, Kyrie, aphestēkas makrothen? hyperoras en eukairiais, en thlipsesin? En tǭ hyperēphaneuesthai ton asebē empyrizetai ho ptōchos, syllambanontai en diabouliois hois dialogizontai. • Dokeis porrhōthen hestanai, Despota kai mē horan ta anthrōpeia, tois adikoumenois ouk epamynōn; hypo de tēs athymias, hoion tinos pyros, hoi adikoumenoi katatēkontai tōn adikountōn tēn alazoneian theōmenoi . Sphodra de prosphyōs to empyrizetai epi tōn athymountōn tetheiken; empipramenois gar hoi athymountes eoikasi, kai hoion tina kapnon dia stomatos ton stenagmon anapempousi . Blabē de autois, phēsin, apo tēs athymias genēsetai, logismois ouk euprepesi chrōmenois, alla peri tēs sēs dichonoousi pronoias. Touto gar sēmainei to, • syllambanontai en diabouliois hois dialogizontai. » Kai tēn aitian didaskōn epēgagen ;

"Why, Lord, have you stood far off? Do you overlook us at the right times, in afflictions? While the ungodly man is proud, the poor man is set on fire; they are caught in the schemes they devise." You seem, Master, to stand far off and not to see human affairs, since you do not defend the wronged; and the wronged waste away with despondency as with fire, seeing the arrogance of those who wrong them. Very aptly he used "is set on fire" of the despondent; for the despondent are like people on fire and send up their groaning through the mouth like smoke. But harm will come to them from their despondency, he says, if they use unseemly reasonings and are divided in mind about your providence. This is what "they are caught in the schemes they devise" means. And teaching the cause he added:

Ps 10:1 (9:22 LXX) (quotation, high confidence) · Ps 10:2 (9:23 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 10:1–2 (Greek 9:22–23): the oppressed burn with despondency when God seems far off, and are harmed if they doubt his providence.

Notes on the original text

Digital text corrected (stray mark (OCR)): ὑπὸ – δὲ τῆς → ὑπὸ δὲ τῆς.

Cite (SBL): Theodoret, Interp. Ps. 9.22 (PG 80 80:931; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-22

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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.

9.24PG 80 80:931

« Ὅτι ἐπαινεῖται ὁ ἁμαρτωλὸς ἐν ταῖς ἐπιθυμίαις τῆς ψυχῆς αὐτοῦ, καὶ ὁ ἀδικῶν εὐλογεῖται. Μύρια γὰρ δεινὰ δρῶντες, καὶ ἐπαίνους παρὰ τῶν κολάκων καρποῦνται.

« Hoti epaineitai ho hamartōlos en tais epithymiais tēs psychēs autou, kai ho adikōn eulogeitai. Myria gar deina drōntes, kai epainous para tōn kolakōn karpountai.

"For the sinner is praised in the desires of his soul, and the wrongdoer is blessed." For while doing countless terrible things they also reap praise from flatterers.

Ps 10:3 (9:24 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 10:3: the wicked are praised by flatterers.

Notes on the original text

Digital text corrected (stray letters (OCR)): δεινὰ δὲ δρῶντες → δεινὰ δρῶντες; παρὰ σε τῶν → παρὰ τῶν.

Cite (SBL): Theodoret, Interp. Ps. 9.24 (PG 80 80:931; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-24). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-24

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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.

9.25PG 80 80:931

« Παρώξυνε τὸν Κύριον ὁ ἁμαρτωλὸς κατὰ τὸ πλῆθος τῆς ὀργῆς αὐτοῦ. Ἐνταῦθα ὑποστικτέον, εἶτα ἐπενεκτέον, « οὐκ ἐκζητήσει. • ᾿Αντὶ τοῦ, παρώξυνε τὸν Κύριον λέγων, « Οὐκ ἐκζητήσει. » Μανίᾳ γὰρ καὶ λύττῃ χρώμενος, ὡς οὐδενὸς ἐφορῶντος, εἰς πᾶσαν ἄττει παρανομίαν, οὐχ ἡγούμενος ἐκζητεῖν τὸν κριτὴν τὰ γινόμενα. Εἶτα τοῦτο σαφέστερον λέγει ·

« Parōxyne ton Kyrion ho hamartōlos kata to plēthos tēs orgēs autou. Entautha hypostikteon, eita epenekteon, « ouk ekzētēsei. • ᾿Anti tou, parōxyne ton Kyrion legōn, « Ouk ekzētēsei. » Manią gar kai lyttę̄ chrōmenos, hōs oudenos ephorōntos, eis pasan attei paranomian, ouch hēgoumenos ekzētein ton kritēn ta ginomena. Eita touto saphesteron legei ;

"The sinner has provoked the Lord; according to the greatness of his anger." Here one should put a comma and then add, "he will not seek out." That is, he provoked the Lord by saying, "He will not seek out." Acting in madness and frenzy, as if no one were watching, he rushes into every lawlessness, not thinking that the Judge seeks out what is done. Then he says this more clearly:

Ps 10:4 (9:25 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 10:4: the wicked provoke God by saying he will not call them to account.

Notes on the original text

Digital text corrected (stray letters (OCR)): οὐδενὸς σὲ ἐφορῶντος → οὐδενὸς ἐφορῶντος.

Cite (SBL): Theodoret, Interp. Ps. 9.25 (PG 80 80:931; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-25

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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.

9.26PG 80 80:931

« Οὐκ ἔστιν ὁ Θεὸς ἐνώπιον αὐτοῦ.» Ὁ ἅπιστος καὶ ὁ ἁμαρτωλὸς οὐδέποτε τίθεται πρὸ ὀφθαλμῶν αὐτοῦ τὸν Θεόν· ἀλλ᾽ ἑκάστης ἡμέρας καὶ ἐν παντὶ καιρῷ μιαίνει καὶ ῥυποῖ τὰς ὁδοὺς αὐτοῦ, μὴ πιστεύων ὅτι ἔστι κρίσις.] Τί δὲ τούτου τὸ αἴτιον; « Βεβηλοῦνται αἱ ὁδοὶ αὐτοῦ ἐν παντὶ καιρῷ. ᾿Ανταναιρείται τὰ κρίματά σου ἀπὸ προσώπου αὐτοῦ. Παντελῶς τῶν σῶν νόμων καταφρονεῖ · πάντα καιρὸν εἰς παρανομίαν δαπανᾷ. Σμικρύνει γὰρ καὶ εὐτελίζει τὰς ἐντολὰς τοῦ Θεοῦ ὁ ἄπιστος.] • Πάντων τῶν ἐχθρῶν αὐτοῦ κατακυριεύσει. » ᾿Αλλ' ὅμως καὶ τοιαῦτα δρῶν κατευοδοῦται. Εἶτα τοῦ τύφου τὴν ὑπερβολὴν ζωγραφεῖ.

« Ouk estin ho Theos enōpion autou.» Ho hapistos kai ho hamartōlos oudepote tithetai pro ophthalmōn autou ton Theon; all᾽ hekastēs hēmeras kai en panti kairǭ miainei kai rhypoi tas hodous autou, mē pisteuōn hoti esti krisis.] Ti de toutou to aition? « Bebēlountai hai hodoi autou en panti kairǭ. ᾿Antanaireitai ta krimata sou apo prosōpou autou. Pantelōs tōn sōn nomōn kataphronei ; panta kairon eis paranomian dapaną. Smikrynei gar kai eutelizei tas entolas tou Theou ho apistos.] • Pantōn tōn echthrōn autou katakyrieusei. » ᾿All' homōs kai toiauta drōn kateuodoutai. Eita tou typhou tēn hyperbolēn zōgraphei.

"God is not before him." [The unbeliever and the sinner never sets God before his eyes, but every day and at every time he defiles and soils his ways, not believing that there is a judgment.] What is the cause of this? "His ways are profaned at every time. Your judgments are removed from his sight." He utterly despises your laws; he spends every moment in lawlessness. [For the unbeliever belittles and makes light of God's commandments.] "He will lord it over all his enemies." Yet even doing such things he prospers. Then he paints the excess of his conceit.

Ps 10:4 (9:25 LXX) (quotation, high confidence) · Ps 10:5 (9:26 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 10:4b–5: the wicked man ignores God and his judgments, yet prospers.

The bracketed sentences have closing brackets in the printed text but no opening brackets (probably additions from another commentator); the brackets are placed by sense.

Notes on the original text

Digital text corrected (stray letters (OCR)): τούτου τὸ σε αἴτιον → τούτου τὸ αἴτιον.

Cite (SBL): Theodoret, Interp. Ps. 9.26 (PG 80 80:931; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-26

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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.

9.27PG 80 80:933

« Εἶπε γὰρ ἐν καρδίᾳ αὐτοῦ · Οὐ μὴ σαλευθῶ ἀπὸ γενεᾶς εἰς γενεὰν ἄνευ κακοῦ. » Σαφέστερον τοῦτο ὁ Σύμμαχος ἡρμήνευσεν· « Οὐ περιτραπήσομαι εἰς γενεὰν καὶ γενεὰν, οὔτε ἕσομαι ἐν κακώσει. » Καὶ ταύτῃ κέχρηται τῇ θρασύτητι· καὶ ἡγεῖται μηδὲν δεινὸν ὑποστήσεσθαι πάντα μετιὼν τῆς κακίας τὰ εἴδη.

« Eipe gar en kardią autou ; Ou mē saleuthō apo geneas eis genean aneu kakou. » Saphesteron touto ho Symmachos hērmēneusen; « Ou peritrapēsomai eis genean kai genean, oute hesomai en kakōsei. » Kai tautę̄ kechrētai tę̄ thrasytēti; kai hēgeitai mēden deinon hypostēsesthai panta metiōn tēs kakias ta eidē.

"For he said in his heart, I shall not be shaken from generation to generation, without harm." Symmachus translated this more clearly: "I shall not be overturned to generation and generation, nor shall I be in affliction." He shows this boldness and thinks he will suffer nothing terrible while pursuing every form of vice.

Ps 10:6 (9:27 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 10:6: the wicked man is sure he will never suffer harm.

Notes on the original text

Digital text corrected (stray word (OCR)): ἐν δὲ καρδίᾳ → ἐν καρδίᾳ.

Cite (SBL): Theodoret, Interp. Ps. 9.27 (PG 80 80:933; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-27). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-27

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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.

9.28PG 80 80:933

Οὗ ἀρᾶς τὸ στόμα αὐτοῦ γέμει, καὶ πικρίας, καὶ δόλου· ὑπὸ τὴν γλῶσσαν αὐτοῦ κόπος, καὶ πόνος. • Δόλους γὰρ ῥάπτει, καὶ τυρεύει κακά, καὶ βίον ἔχει τὰς κατὰ τῶν πενήτων ἐπιβουλάς. [Κόπος ἀνόνητος καὶ πόνος ἀκερδής· δίχα τούτου τὴν γλῶσσαν οὐ κινεῖ καὶ σαλεύει.]

Hou aras to stoma autou gemei, kai pikrias, kai dolou; hypo tēn glōssan autou kopos, kai ponos. • Dolous gar rhaptei, kai tyreuei kaka, kai bion echei tas kata tōn penētōn epiboulas. [Kopos anonētos kai ponos akerdēs; dicha toutou tēn glōssan ou kinei kai saleuei.]

"His mouth is full of cursing and bitterness and deceit; under his tongue are toil and trouble." For he stitches together deceits, contrives evils, and makes plots against the poor his way of life. [Toil without profit and trouble without gain: without this he does not move or stir his tongue.]

Ps 10:7 (9:28 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 10:7: the wicked man's speech is full of deceit and plots against the poor.

The last sentence is bracketed in the printed text (probably an addition from another commentator); its opening is damaged in the OCR.

Notes on the original text

Digital text corrected (OCR lost the opening bracket and first letters): κατὰ τῶν πενήτων ἐπιβουλάς. πος ἀνόνητος → κατὰ τῶν πενήτων ἐπιβουλάς. [Κόπος ἀνόνητος.

Cite (SBL): Theodoret, Interp. Ps. 9.28 (PG 80 80:933; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-28). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-28

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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.

9.29PG 80 80:933

· Ἐγκάθηται ἐν ἐνέδρᾳ μετὰ πλουσίων ἐν ἀποκρύφοις, τοῦ ἀποκτεῖναι ἀθῶον. › Καὶ ἐν συλλόγοις δὲ, καὶ ἐν συνεδρίοις καθήμενος, ἐνέδρας τινὰς καὶ μηχανὰς τοῖς ἀναιτίοις κατασκευάζει. [ Οἱ πλουτοῦντες τῇ ἀσεβείᾳ διαπαντὸς τῇ εἰρωνείᾳ ζῶσιν · ἐνεδρεύουσι γὰρ τοὺς ἀκάκους · ἄλλως τε καὶ οἱ πλούσιοι ἐνεδρεύουσι τοὺς πένητας. Ὁ διάβολος λεληθότως γὰρ τὸν Χριστὸν ἐζήτησεν ἀποκτεῖναι · ἀθῶος γὰρ ταῖς χερσὶ καὶ καθαρὸς τῇ καρδίᾳ μόνος ὁ Θεός. ]

; Enkathētai en enedrą meta plousiōn en apokryphois, tou apokteinai athōon. › Kai en syllogois de, kai en synedriois kathēmenos, enedras tinas kai mēchanas tois anaitiois kataskeuazei. [ Hoi ploutountes tę̄ asebeią diapantos tę̄ eirōneią zōsin ; enedreuousi gar tous akakous ; allōs te kai hoi plousioi enedreuousi tous penētas. Ho diabolos lelēthotōs gar ton Christon ezētēsen apokteinai ; athōos gar tais chersi kai katharos tę̄ kardią monos ho Theos. ]

"He sits in ambush with the rich in secret places, to kill the innocent." Sitting in gatherings and councils he prepares ambushes and devices for the blameless. [Those who are rich in impiety always live in dissimulation, for they lie in wait for the innocent; and besides, the rich lie in wait for the poor. For the devil secretly sought to kill Christ; for God alone is innocent in hands and pure in heart.]

Ps 10:8 (9:29 LXX) (quotation, high confidence) · Ps 24:4 (23:4 LXX) (allusion, medium confidence)

Notes and citation

Summary: Psalm 10:8: the wicked plot in councils against the innocent; a bracketed note applies it to the devil's plot against Christ.

The bracketed passage is bracketed in the printed text (probably an addition from another commentator).

Notes on the original text

Digital text corrected (stray letters (OCR)): ἐν σε ἐνέδρᾳ → ἐν ἐνέδρᾳ.

Cite (SBL): Theodoret, Interp. Ps. 9.29 (PG 80 80:933; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-29). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-29

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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.

9.30PG 80 80:933

« Οἱ ὀφθαλμοὶ αὐτοῦ εἰς τὸν πένητα ἀποβλέπουσιν · ἐνεδρεύει ἐν ἀποκρύφῳ, ὡς λέων ἐν τῇ μάνδρᾳ αὐτοῦ · ἐνεδρεύει τοῦ ἁρπάσαι πτωχὸν ἐν τῷ ἑλκῦσαι αὐτόν. Ἐν τῇ παγίδι αὐτοῦ ταπεινώσει αὐτόν. » Καθάπερ ὁ λέων τῇδε κἀκεῖσε μεταφέρει τὸ ὄμμα θήραν ἐπιζητῶν· οὕτως οὗτος νύκτωρ καὶ μεθ' ἡμέραν ἁρπαγῆς καὶ πλεονεξίας ἐπινοεῖ μηχανάς · ἀλλ᾽ ὅμως « κύψει καὶ πεσεῖται. › [Ὡς ὁ λέων ἐν τῷ σπηλαίῳ ἀεὶ ἐνεδρεύει ἁρπάσαι, οὕτω καὶ ὁ διάβολος ἐν τῇ συναγωγῇ τῶν Ἰουδαίων ὡς ἐν μάνδρᾳ ἐθήρευσε τὸν Χριστὸν, νομίσας αὐτὸν ψιλὸν ἄνθρωπον εἶναι. ] « Ἐν τῷ αὐτὸν κατακυριεῦσαι τῶν πενήτων. » Ὅταν γὰρ πάντων περιγένηται, ἥκιστα διαφεύξεται τοῦ θανάτου τὸ στόμα· ἀλλὰ τοῖς ἄλλοις παραπλησίως τῷ τάφῳ παραδοθήσεται. [ Ἐνόμισε οὖν ὁ ἐχθρὸς καὶ αὐτῶν τῶν ἀποστόλων κυριεύειν, ἀλλὰ καὶ τῶν μαρτύρων· ὅταν οὖν ἔδοξε πάντων κεκρατηκέναι, τότε συντριβεὶς ἔπεσε· τὸ γὰρ κύψει συντριβῆναι δηλοῦται. ]

« Hoi ophthalmoi autou eis ton penēta apoblepousin ; enedreuei en apokryphǭ, hōs leōn en tę̄ mandrą autou ; enedreuei tou harpasai ptōchon en tǭ helkysai auton. En tę̄ pagidi autou tapeinōsei auton. » Kathaper ho leōn tę̄de kakeise metapherei to omma thēran epizētōn; houtōs houtos nyktōr kai meth' hēmeran harpagēs kai pleonexias epinoei mēchanas ; all᾽ homōs « kypsei kai peseitai. › [Hōs ho leōn en tǭ spēlaiǭ aei enedreuei harpasai, houtō kai ho diabolos en tę̄ synagōgę̄ tōn Ioudaiōn hōs en mandrą ethēreuse ton Christon, nomisas auton psilon anthrōpon einai. ] « En tǭ auton katakyrieusai tōn penētōn. » Hotan gar pantōn perigenētai, hēkista diapheuxetai tou thanatou to stoma; alla tois allois paraplēsiōs tǭ taphǭ paradothēsetai. [ Enomise oun ho echthros kai autōn tōn apostolōn kyrieuein, alla kai tōn martyrōn; hotan oun edoxe pantōn kekratēkenai, tote syntribeis epese; to gar kypsei syntribēnai dēloutai. ]

"His eyes look upon the poor; he lies in ambush in secret like a lion in his den; he lies in wait to seize the poor, to seize the poor when he drags him off. In his snare he will humble him." As the lion turns its eye this way and that seeking prey, so this man night and day devises schemes of robbery and greed. Yet "he will stoop and fall." [As the lion always lies in wait in its cave to seize, so the devil too, in the synagogue of the Jews as in a den, hunted Christ, thinking him a mere man.] "When he lords it over the poor." For when he has overcome all, he will by no means escape the mouth of death, but will be handed over to the tomb like the others. [The enemy thought he would lord it over the apostles themselves and over the martyrs; but when he seemed to have conquered all, then he was crushed and fell; for "he will stoop" signifies being crushed.]

Ps 10:9 (9:30 LXX) (quotation, high confidence) · Ps 10:10 (9:31 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 10:9–10: the wicked man hunts the poor like a lion but will fall and die; bracketed notes apply it to the devil's defeat.

The bracketed passages are bracketed in the printed text (probably additions from another commentator). The bracketed note about the synagogue is translated as written.

Notes on the original text

Digital text corrected (OCR letters; OCR mark; split word (OCR); stray mark (OCR)): ἀπο βλέπουσιν → ἀποβλέπουσιν; Ἰουδαίων ετὸς ἐν → Ἰουδαίων ὡς ἐν; ἄνθρωπον εἶναι. ]ε Ἐν → ἄνθρωπον εἶναι. ] « Ἐν; συντριβῆναι δηλοῦται ". ] → συντριβῆναι δηλοῦται. ].

Cite (SBL): Theodoret, Interp. Ps. 9.30 (PG 80 80:933; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-30

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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.

9.32PG 80 80:933

« Εἶπε γὰρ ἐν καρδίᾳ αὐτοῦ, Ἐπιλέλησται ὁ Θεὸς, ἀπέστρεψε τὸ πρόσωπον αὐτοῦ τοῦ μὴ βλέπειν εἰς τέλος. » [ Ταῦτα δὲ πάντα ὁ ἀσεβὴς κατὰ τῶν πενήτων τοῦ Θεοῦ διαπράττεται· ἑαυτὸν ἀπατῶν καὶ τοῖς ἑαυτοῦ λογισμοῖς μὴ εἶναι Θεὸν ἔφορον διανοούμενος. Εἶπε γοῦν ἐν τῇ καρδίᾳ αὐτοῦ, Ἐπιλέλησται ὁ Θεὸς, ἀπέστρεψε τὸ πρόσωπον αὐτοῦ, τοῦ μὴ ἐπιβλέπειν εἰς τέλος. Καὶ οὐδὲν αὐτὸν ὀνήσει τὰ δυσσεβῆ ῥήματα, καὶ οἱ ἀθεότητος λογισμοί · ἀλλὰ δι' αὐτῶν γνώσεται τῶν πραγμάτων, ὡς ἐφορᾷ τὰ ἀνθρώπεια τῶν ὅλων ὁ πρύτανις. Ἐκ τῶν δυσσεβῶν τούτων ῥημάτων λίαν ἀνιαθεὶς ὁ Προφήτης, πάλιν εἰς εὐχὴν τὸν λόγον μεταβάλλει, λέγων,

« Eipe gar en kardią autou, Epilelēstai ho Theos, apestrepse to prosōpon autou tou mē blepein eis telos. » [ Tauta de panta ho asebēs kata tōn penētōn tou Theou diaprattetai; heauton apatōn kai tois heautou logismois mē einai Theon ephoron dianooumenos. Eipe goun en tę̄ kardią autou, Epilelēstai ho Theos, apestrepse to prosōpon autou, tou mē epiblepein eis telos. Kai ouden auton onēsei ta dyssebē rhēmata, kai hoi atheotētos logismoi ; alla di' autōn gnōsetai tōn pragmatōn, hōs ephorą ta anthrōpeia tōn holōn ho prytanis. Ek tōn dyssebōn toutōn rhēmatōn lian aniatheis ho Prophētēs, palin eis euchēn ton logon metaballei, legōn,

"For he said in his heart, God has forgotten; he has turned away his face so as never to see." [The ungodly man does all these things against God's poor, deceiving himself and thinking in his own reasonings that there is no God who oversees. At least he said in his heart, "God has forgotten; he has turned away his face so as never to look."] But his impious words and atheistic reasonings will not help him at all; through the events themselves he will learn that the ruler of all oversees human affairs. Greatly grieved by these impious words, the prophet turns his speech again into prayer, saying:

Ps 10:11 (9:32 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 10:11: the wicked man thinks God has forgotten, but events will teach him otherwise.

The printed text opens a bracket here without closing it; the bracket is closed by sense.

Notes on the original text

Digital text corrected (stray letter (OCR)): εἰς τέλος Καὶ τ οὐδὲν → εἰς τέλος. Καὶ οὐδὲν.

Cite (SBL): Theodoret, Interp. Ps. 9.32 (PG 80 80:933; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-32). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-32

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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.

9.33PG 80 80:935

« ᾿Ανάστηθι, Κύριε ὁ Θεός μου, ὑψωθήτω ἡ χείρ σου· μὴ ἐπιλάθῃ τῶν πενήτων σου εἰς τέλος. Ἐπειδὴ οἱ δυσσεβείᾳ καὶ παρανομίᾳ συζῶντες δι᾿ ὧν πράττουσι λέγουσιν, ὡς ἐπιλέλησται ὁ Θεὸς, δίδαξον αὐτοὺς διὰ τῆς πείρας, ὡς οὐκ ἐπιλέλησαι, οὐδ᾽ ἀποστρέφεις τὸ πρόσωπόν σου· ἀλλὰ τῶν ἀδικουμένων κηδεμονίαν ποιεῖς. Καὶ σφοδρότερον ἀχθεσθεὶς ταῖς ἐκείνων βλασφημίαις ἐπήγαγεν ·

« ᾿Anastēthi, Kyrie ho Theos mou, hypsōthētō hē cheir sou; mē epilathę̄ tōn penētōn sou eis telos. Epeidē hoi dyssebeią kai paranomią syzōntes di᾿ hōn prattousi legousin, hōs epilelēstai ho Theos, didaxon autous dia tēs peiras, hōs ouk epilelēsai, oud᾽ apostrepheis to prosōpon sou; alla tōn adikoumenōn kēdemonian poieis. Kai sphodroteron achthestheis tais ekeinōn blasphēmiais epēgagen ;

"Arise, Lord my God; let your hand be lifted up; do not forget your poor for ever." Since those who live in impiety and lawlessness say by their deeds that God has forgotten, teach them by experience that you have not forgotten and do not turn away your face, but take care of the wronged. And more grievously vexed by their blasphemies he added:

Ps 10:12 (9:33 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 10:12: the prophet asks God to show by action that he has not forgotten the oppressed.

Notes on the original text

Digital text corrected (split word (OCR); stray letters (OCR); stray mark (OCR)): Ἐπειδὴ " οἱ → Ἐπειδὴ οἱ; δίδα · ξον → δίδαξον; σφοδρότερον το άχθεσθεὶς → σφοδρότερον ἀχθεσθεὶς.

Cite (SBL): Theodoret, Interp. Ps. 9.33 (PG 80 80:935; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-33

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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.

9.34PG 80 80:935

« Ἕνεκεν τίνος παρώργισεν ὁ ἀσεβὴς τὸν Θεόν ; εἶπε γὰρ ἐν καρδίᾳ αὐτοῦ, Οὐκ ἐκζητήσει. Ἀλλὰ κἂν μυριάκις ἐκεῖνος ταῦτα λογίσηται, σὺ βλέπεις · οὕτως γὰρ νοητέον. [Τουτέστιν, Ὅσον ἂν καταπίω τὸν ἄνθρωπον, οὐκ ἔστιν ὁ ἐκζητῶν αὐτὸν, φησὶν ὁ διάβολος. ]

« Heneken tinos parōrgisen ho asebēs ton Theon ? eipe gar en kardią autou, Ouk ekzētēsei. Alla kan myriakis ekeinos tauta logisētai, sy blepeis ; houtōs gar noēteon. [Toutestin, Hoson an katapiō ton anthrōpon, ouk estin ho ekzētōn auton, phēsin ho diabolos. ]

"Why has the ungodly man provoked God? For he said in his heart, He will not seek out." But even if he thinks this countless times, you see; for so it must be understood. [That is: However much I swallow up the man, there is no one who seeks him out, says the devil.]

Ps 10:13 (9:34 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 10:13: whatever the wicked think, God sees.

The printed text has two closing brackets and no opening bracket; the bracket is placed by sense around the last sentence.

Notes on the original text

Digital text corrected (OCR bracket direction): οὕτως γὰρ νοητέον.] Τουτέστιν → οὕτως γὰρ νοητέον. [Τουτέστιν.

Cite (SBL): Theodoret, Interp. Ps. 9.34 (PG 80 80:935; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-34). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-34

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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.

9.35PG 80 80:935

«Βλέπεις ὅτι σὺ πόνον καὶ θυμὸν κατανοεῖς, τοῦ παραδοῦναι αὐτὸν εἰς χεῖράς σου. » Οὕτως γὰρ καὶ ὁ Σύμμαχος διέστειλεν· Ὁρᾷς ὅτι σὺ μόχθον καὶ παροργισμὸν ἐποπτεύεις. Καὶ ὁ ᾿Ακύλας · Εἶδες ὅτι σὺ πόνον καὶ παροργισμὸν ἐπιβλέπεις. Κἂν μυριάκις, φησὶν, εἴπωσιν οἱ δυσσεβείᾳ συζῶντες, ὅτι οὐκ ἐπιβλέπεις τὰ ἀνθρώπεια, ἡμεῖς ἴσμεν ὅτι βλέπεις καὶ ἐποπτεύεις τὰς τούτων παρανομίας, καὶ τὴν ἀξίαν αὐτοὺς εἰσπράττῃ ποινήν. « Σοὶ γὰρ ἐγκαταλέλειπται ὁ πτωχὸς, ὀρφανῷ σὺ ἦσθα βοηθός. Διὰ τοῦτό σε ἱκετεύω .

«Blepeis hoti sy ponon kai thymon katanoeis, tou paradounai auton eis cheiras sou. » Houtōs gar kai ho Symmachos diesteilen; Horąs hoti sy mochthon kai parorgismon epopteueis. Kai ho ᾿Akylas ; Eides hoti sy ponon kai parorgismon epiblepeis. Kan myriakis, phēsin, eipōsin hoi dyssebeią syzōntes, hoti ouk epiblepeis ta anthrōpeia, hēmeis ismen hoti blepeis kai epopteueis tas toutōn paranomias, kai tēn axian autous eisprattę̄ poinēn. « Soi gar enkataleleiptai ho ptōchos, orphanǭ sy ēstha boēthos. Dia touto se hiketeuō .

"You see, for you take note of trouble and anger, to deliver him into your hands." Symmachus too punctuated it this way: "You see that you look upon toil and provocation"; and Aquila: "You saw that you behold trouble and provocation." Even if those who live in impiety say countless times that you do not look upon human affairs, he says, we know that you see and observe their lawless deeds and exact from them the penalty they deserve. "For the poor man has been left to you; you have been the helper of the orphan." For this reason I beg you:

Ps 10:14 (9:35 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 10:14: God sees the wicked and is the helper of the poor and the orphan.

Notes on the original text

Digital text corrected (OCR marks): Σοὶ (γὰρ) → « Σοὶ γὰρ.

Cite (SBL): Theodoret, Interp. Ps. 9.35 (PG 80 80:935; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-35). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-35

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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.

9.36PG 80 80:935

« Σύντριψον τὸν βραχίονα τοῦ ἁμαρτωλοῦ, καὶ πονηροῦ. › Ἔσται δὲ τοῦτο, ἐὰν μόνον τὴν ἁμαρτίαν αὐτοῦ ζητῆσαι θελήσῃς. Εἰ γὰρ τοῦτο γένηται, παραυτίκα φροῦδος ἔσται, καὶ πανωλεθρίᾳ παραδοθήσεται· τοῦτο γὰρ ἐδήλωσεν εἰρηκώς • Ζητηθήσεται ἡ ἁμαρτία αὐτοῦ, καὶ οὐ μὴ εὐρεθῇ·· δι' αὐτὴν μὲν τὴν ἁμαρτίαν · καὶ τοῦτο δὲ σαφέστερον ὁ Σύμμαχος εἴρηκεν Εκζητηθήσεται ἡ ἀσέβεια αὐτοῦ, ἵνα μὴ εὐρεθῇ αὐτός. Ἐκείνης γὰρ ζητουμένης καὶ δεικνυμένης, οὗτος ἀπόλλυται.

« Syntripson ton brachiona tou hamartōlou, kai ponērou. › Estai de touto, ean monon tēn hamartian autou zētēsai thelēsę̄s. Ei gar touto genētai, parautika phroudos estai, kai panōlethrią paradothēsetai; touto gar edēlōsen eirēkōs • Zētēthēsetai hē hamartia autou, kai ou mē eurethę̄;; di' autēn men tēn hamartian ; kai touto de saphesteron ho Symmachos eirēken Ekzētēthēsetai hē asebeia autou, hina mē eurethę̄ autos. Ekeinēs gar zētoumenēs kai deiknymenēs, houtos apollytai.

"Break the arm of the sinner and the evil man." This will happen if only you are willing to seek out his sin. For if this happens, he will at once be gone and handed over to utter destruction. This he showed by saying: "His sin will be sought, and he will not be found," because of that very sin. Symmachus said this more clearly too: "His impiety will be sought out, so that he himself will not be found." For when it is sought and exposed, he perishes.

Ps 10:15 (9:36 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 10:15: when God seeks out the sinner's sin, the sinner perishes.

Notes on the original text

Digital text corrected (leaked column number inside word (OCR); split word (OCR); stray mark (OCR)): πανωλε θρίᾳ → πανωλεθρίᾳ; εἰρη-2900 κώς → εἰρηκώς; ἀσέβεια· αὐτοῦ → ἀσέβεια αὐτοῦ.

Cite (SBL): Theodoret, Interp. Ps. 9.36 (PG 80 80:935; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-36). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-36

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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.

9.37PG 80 80:935

« Κύριος βασιλεὺς εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. » Ἐπειδὴ γὰρ οἱ δυσσεβεῖς ἔλεγον, Οὐ ζητεῖ, οὐδὲ βλέπει, εἰκότως ὁ προφητικὸς λόγος διδάσκει ὅτι βασιλεύσει, καὶ οὐχ ἁπλῶς βασιλεύσει, ἀλλ᾽ εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ἴδιον δὲ βασιλέως προμηθεῖσθαι τῶν ἀρχομένων. « Απολεῖσθε, ἔθνη, ἐκ τῆς γῆς αὐτοῦ, » τὰ παρανομίᾳ συζῶντα, τὰ τὸ σωτήριον μὴ δεξάμενα κήρυγμα.

« Kyrios basileus eis ton aiōna, kai eis ton aiōna tou aiōnos. » Epeidē gar hoi dyssebeis elegon, Ou zētei, oude blepei, eikotōs ho prophētikos logos didaskei hoti basileusei, kai ouch haplōs basileusei, all᾽ eis ton aiōna tou aiōnos. Idion de basileōs promētheisthai tōn archomenōn. « Apoleisthe, ethnē, ek tēs gēs autou, » ta paranomią syzōnta, ta to sōtērion mē dexamena kērygma.

"The Lord is king for ever and for ever and ever." Since the impious said, "He does not seek out, nor does he see," the prophetic word fittingly teaches that he will reign, and not simply reign, but for ever and ever; and it belongs to a king to provide for his subjects. "You will perish, O nations, from his land": those who live in lawlessness, who have not received the saving preaching.

Ps 10:16 (9:37 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 10:16: God reigns for ever and cares for his subjects; the lawless nations perish.

Notes on the original text

Digital text corrected (stray letter (OCR)): βασιλεὺς ὁ εἰς → βασιλεὺς εἰς.

Cite (SBL): Theodoret, Interp. Ps. 9.37 (PG 80 80:935; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-37). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-37

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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.

9.38PG 80 80:937

« Τὴν ἐπιθυμίαν τῶν πενήτων εἰσήκουσας, Κύριε, τῇ ἑτοιμασίᾳ τῆς καρδίας αὐτῶν προσέσχε τὸ οὖς σου. » Τὴν δὲ ἑτοιμασίαν τὴν πρόθεσιν ὁ Σύμμαχος εἴρηκεν. Οἶδας, φησὶν, ἀκριβῶς τίνος ἐπιθυμοῦσιν οἱ πένητες, καὶ ποίαν πρόθεσιν ἔχουσιν. Εἶτα ταύτην διδάσκει σαφέστερον.

« Tēn epithymian tōn penētōn eisēkousas, Kyrie, tę̄ hetoimasią tēs kardias autōn prosesche to ous sou. » Tēn de hetoimasian tēn prothesin ho Symmachos eirēken. Oidas, phēsin, akribōs tinos epithymousin hoi penētes, kai poian prothesin echousin. Eita tautēn didaskei saphesteron.

"You have heard the desire of the poor, Lord; your ear has attended to the readiness of their heart." Symmachus said "purpose" for "readiness." You know exactly, he says, what the poor desire and what purpose they have. Then he teaches it more clearly:

Ps 10:17 (9:38 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 10:17: God knows the desire of the poor.

Notes on the original text

Digital text corrected (stray mark (OCR)): τίνος· ἐπιθυμοῦσιν → τίνος ἐπιθυμοῦσιν.

Cite (SBL): Theodoret, Interp. Ps. 9.38 (PG 80 80:937; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-38). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-38

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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.

9.39PG 80 80:937

« Κρίναι ὀρφανῷ καὶ ταπεινῷ. » Τούτου, φησὶν, ἐφίεται τῶν ἀδικουμένων ἕκαστος · « μὴ προσθῇ ἔτι τοῦ μεγαλαυχεῖν ἄνθρωπος ἐπὶ τῆς γῆς. • Τῶν γὰρ ἀσεβείᾳ καὶ παρανομίᾳ χρωμένων κολαζομένων, ὄφελος ἔσται μέγιστον τῶν ἄλλων ἀνθρώπων εἰς τούτους ἀφορώντων, καὶ δρᾶν τὰ ὅμοια μὴ τολμώντων. Ταῦτα δὲ οὐχ ἁπλῶς ὁ προφήτης τῷ προκειμένῳ συνῆψε ψαλμῷ· ἀλλὰ πρῶτον μὲν δεῖξαι βουλόμενος ὅπως διέκειτο πάλαι τῶν ἀνθρώπων ἡ φύσις, καὶ ὅτι ὁ μονογενὴς τοῦ Θεοῦ Λόγος εἰς καιρὸν ἐνανθρωπήσας κατάλληλα τοῖς τραύμασιν ἐπέθηκε φάρμακα. Πρὸς δὲ γε τούτοις διδάσκει, ὡς τοὺς ὄνησιν οὐδεμίαν ἐκ τῆς εὐεργεσίας δέξασθαι βουληθέντας μείζοσι παραδόσει κολαστηρίοις ὁ τῶν ὅλων Θεὸς ἐν τῇ τῆς δευτέρας ἐπιφανείας ἡμέρᾳ.

« Krinai orphanǭ kai tapeinǭ. » Toutou, phēsin, ephietai tōn adikoumenōn hekastos ; « mē prosthę̄ eti tou megalauchein anthrōpos epi tēs gēs. • Tōn gar asebeią kai paranomią chrōmenōn kolazomenōn, ophelos estai megiston tōn allōn anthrōpōn eis toutous aphorōntōn, kai dran ta homoia mē tolmōntōn. Tauta de ouch haplōs ho prophētēs tǭ prokeimenǭ synēpse psalmǭ; alla prōton men deixai boulomenos hopōs diekeito palai tōn anthrōpōn hē physis, kai hoti ho monogenēs tou Theou Logos eis kairon enanthrōpēsas katallēla tois traumasin epethēke pharmaka. Pros de ge toutois didaskei, hōs tous onēsin oudemian ek tēs euergesias dexasthai boulēthentas meizosi paradosei kolastēriois ho tōn holōn Theos en tę̄ tēs deuteras epiphaneias hēmerą.

"To judge for the orphan and the humble." This, he says, is what each of the wronged desires: "that man on earth may no longer boast." For when those who practice impiety and lawlessness are punished, the greatest benefit comes to other people, who look at them and do not dare to do the like. The prophet did not attach these things to the present psalm at random. First, he wished to show how human nature was once disposed, and that the only-begotten Word of God, made man at the right time, applied medicines suited to the wounds. Besides this he teaches that those who chose to receive no benefit from his kindness the God of all will hand over to greater punishments on the day of the second appearing.

Ps 10:18 (9:39 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 10:18: punishing the arrogant deters others; the psalm shows humanity's plight, Christ's healing, and judgment at his second coming.

Notes on the original text

Digital text corrected (stray letter (OCR)): Τῶν ὁ γὰρ → Τῶν γὰρ.

Topics: Christology, Eschatology

Cite (SBL): Theodoret, Interp. Ps. 9.39 (PG 80 80:937; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-39). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/9-39

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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 10

10.1PG 80 80:937

« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. » Τοῦτον τὸν ψαλμὸν ὑπὸ τοῦ Σαούλ διωκόμενος ὁ θειότατος Δαβὶδ εἴρηκε πρὸς τοὺς παραινοῦντας αὐτῷ φυγῇ τὴν σωτηρίαν πορίσασθαι. ᾿Αρμόττει δὲ παντὶ ἀδικουμένῳ, καὶ τὴν εἰς Θεὸν ἐλπίδα κεκτημένῳ. Εἰς τὸ τέλος δὲ ἐπιγέγραπται, ἅτε δὴ πρόῤῥησιν περιέχων τῆς δικαίας τοῦ Θεοῦ κρίσεως, καὶ τῆς ἐπενεχθησομένης τοῖς παρανόμοις κολάσεως.

« Eis to telos, psalmos tǭ Dabid. » Touton ton psalmon hypo tou Saoul diōkomenos ho theiotatos Dabid eirēke pros tous parainountas autǭ phygę̄ tēn sōtērian porisasthai. ᾿Armottei de panti adikoumenǭ, kai tēn eis Theon elpida kektēmenǭ. Eis to telos de epigegraptai, hate dē prorrhēsin periechōn tēs dikaias tou Theou kriseōs, kai tēs epenechthēsomenēs tois paranomois kolaseōs.

"To the end: a psalm of David." The most divine David spoke this psalm when he was being pursued by Saul, to those who advised him to secure his safety by flight. It suits everyone who is wronged and has acquired hope in God. It is entitled "to the end" because it contains a prediction of God's just judgment and of the punishment to be brought on the lawless.

Ps 11:1 (10:1 LXX) (quotation, high confidence)

Notes and citation

Summary: The title of Psalm 11 (Greek 10): David's reply, when pursued by Saul, to those who advised flight.

Notes on the original text

Digital text corrected (stray letter (OCR)): Τ᾿Αρμόττει → ᾿Αρμόττει.

Cite (SBL): Theodoret, Interp. Ps. 10.1 (PG 80 80:937; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/10-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/10-1

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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.

10.2PG 80 80:937

Επὶ τῷ Κυρίῳ πέποιθα · πῶς ἐρεῖτε τῇ ψυχῇ μου, Μεταναστεύου ἐπὶ τὰ ὅρη, ὡς στρουθίον;» Τί δήποτε, φησὶ, παραινεῖτέ μοι φυγεῖν, καὶ τὰ ὄρη περινοστεῖν, στρουθίου δίκην ἐπτοημένου, καὶ τὰς σκηνὰς τῇδε κἀκεῖσε μεταβαίνειν, βεβαίαν ἔχοντι τὴν εἰς Θεὸν ἐλπίδα, καὶ δι' ἐκείνην τοὺς δυσμενεῖς μὴ δειμαίνοντι;

Epi tǭ Kyriǭ pepoitha ; pōs ereite tę̄ psychę̄ mou, Metanasteuou epi ta horē, hōs strouthion?» Ti dēpote, phēsi, paraineite moi phygein, kai ta orē perinostein, strouthiou dikēn eptoēmenou, kai tas skēnas tę̄de kakeise metabainein, bebaian echonti tēn eis Theon elpida, kai di' ekeinēn tous dysmeneis mē deimainonti?

"In the Lord I have put my trust; how will you say to my soul, Flee to the mountains like a sparrow?" Why ever, he says, do you advise me to flee, to wander the mountains like a frightened sparrow, and to move my tents here and there, when I have firm hope in God and because of it do not fear my enemies?

Ps 11:1 (10:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 11:1: trusting God, David rejects the advice to flee like a bird.

Cite (SBL): Theodoret, Interp. Ps. 10.2 (PG 80 80:937; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/10-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/10-2

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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.

10.3PG 80 80:937

« Ὅτι ἰδοὺ οἱ ἁμαρτωλοὶ ἐνέτειναν τόξον· σκοτομήνῃ τοὺς εὐθεῖς τῇ καρδίᾳ. Τινὲς καὶ ταῦτα συνῆψαν τοῖς εἰρημένοις στίχοις · ἀλλὰ τὰ ἐπιφερόμενα οὐκ ἐᾷ. Ἐπάγει γάρ · ἡτοίμασαν βέλη εἰς φαρέτραν, τοῦ κατατοξεῦσαι ἐν

« Hoti idou hoi hamartōloi eneteinan toxon; skotomēnę̄ tous eutheis tę̄ kardią. Tines kai tauta synēpsan tois eirēmenois stichois ; alla ta epipheromena ouk eą. Epagei gar ; hētoimasan belē eis pharetran, tou katatoxeusai en

"For behold, the sinners have bent the bow" ... "in a moonless night, the upright in heart." Some joined these words to the preceding verses, but what follows does not allow it. For he adds: "They have prepared arrows in the quiver, to shoot in a moonless night at the upright in heart."

Ps 11:2 (10:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 11:2: the wicked prepare to shoot the upright in the dark.

The OCR has disturbed the lines here: part of the lemma is repeated and a line belonging to 10.4 stood at the end of this section; it is removed here and restored there by logged corrections.

Notes on the original text

Digital text corrected (line displaced by the OCR from 10.4 (restored there)): οὐδὲν εἰργάσατο πώποτε, ἀλλ᾽ εὐνοίᾳ πλείστῃ περὶ → .

Cite (SBL): Theodoret, Interp. Ps. 10.3 (PG 80 80:937; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/10-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/10-3

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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.

10.4PG 80 80:939

« Ὅτι ἃ σὺ κατηρτίσω, αὐτοὶ καθεῖλον. » Ἐντεῦθεν δὲ διδασκόμεθα, ὡς πρὸς τὸν Θεὸν ἔτρεψε τοὺς λόγους ὁ προφήτης, ἐντεύξει χρώμενος, καὶ διδάσκων ὡς εὐτρεπῆ τῶν πολεμίων, καὶ τὰ τόξα, καὶ τὰ βέλη, καὶ σκοπὸς αὐτοῖς οἷον ἐν σκοτομήνῃ τινὶ καὶ ἀσελήνῳ νυκτὶ, τοῖς λόχοις καὶ ταῖς ἐνέδραις χρήσασθαι καθ' ἡμῶν. Τὸ γὰρ τῆς ἐπιβουλῆς λαθραῖον καὶ κεκρυμμένον σκοτομήνην ἐκάλεσε· τοῦτο δὲ τὸ ὄνομα τὴν ἀσέληνον νύκτα δηλοῖ. Εὐθεῖς δὲ τῇ καρδίᾳ ὠνόμασεν, οὐ τὴν ἄκραν ἀρετὴν ἑαυτῇ μαρτυρῶν· ἀλλ᾽ εἰδὼς ὅτι πρὸς βλάβην τοῦ Σαούλ οὐδὲν εἰργάσατο πώποτε, ἀλλ᾽ εὐνοίᾳ πλείστῃ περὶ αὐτὸν χρησάμενος διετέλεσεν. « Ὅτι ἃ σὺ κατηρτίσω, αὐτοὶ καθεῖλον. » Οὐχ ἥρπασα, φησὶ, τὴν βασιλείαν, ἀλλὰ τὴν χειροτονίαν παρὰ τῆς σῆς χάριτος ἐδεξάμην. Ἐκεῖνοι δέ με καταλῦσαι πειρῶνται κατὰ τῆς σῆς ὁπλιζόμενοι ψήφου. • Ὁ δὲ δίκαιος τί ἐποίησε; Κύριος ἐν ναῷ ἁγίῳ αὐτοῦ, Κύριος ἐν οὐρανῷ ὁ θρόνος αὐτοῦ· οἱ ὀφθαλμοὶ αὐτοῦ ἐπιβλέπουσι τὴν οἰκουμένην, τὰ βλέφαρα αὐτοῦ ἐξετάζει τοὺς υἱοὺς τῶν ἀνθρώπων. Κύριος ἐξετάζει τὸν δίκαιον, καὶ τὸν ἀσεβῆ. » Ἐκεῖνοι μὲν οὖν τῇ κατ᾿ ἐμοῦ κέχρηνται πονηρία σὺ δὲ ὁ δίκαιος κριτὴς ἐγκαθήμενος τοῖς οὐρανίοις· θώκοις, καὶ τὴν οἰκείαν ἐπιφάνειαν ἐν τῷ ναῷ τῷ ἐπὶ γῆς ποιούμενος, ἐποπτεύεις μὲν τὴν οἰκουμένην ἅπασαν, ἀρκεῖ δὲ σοι μόνον τῶν ὀμμάτων τὰ βλέφαρα, τὰ ἀνθρώπεια πάντα καταμαθεῖν. Οἶσθα δὲ ἀκριβῶς καὶ ἀδίκων καὶ δικαίων τὰς πράξεις, καὶ ταλαντεύεις τοῖς ἔργοις τὰς ἀντιδόσεις. Ἰστέον δὲ, ὅτι καὶ ὀφθαλμοὺς, καὶ βλέφαρα, καὶ θρόνους, καὶ τἄλλα ὅσα τοιαῦτα, σωματικώτερον λέγει, ἀπὸ τῶν ἀνθρωπίνων πραγμάτων τοὺς ἀνθρώπους τὰ θεῖα διδάσκων, καὶ ταῖς θείαις ἐνεργείαις τῶν ἀνθρωπίνων μορίων τὰς προσηγορίας τιθείς. « ῾Ὁ δὲ ἀγαπῶν τὴν ἀδικίαν, μισεῖ τὴν ἑαυτοῦ ψυχήν. » Ὁ τὴν ψυχὴν ἀγαπῶν, τὴν ἀδικίαν μισεῖ· ὁ δὲ περὶ ἐκείνην εὖ διακείμενος, ὄλεθρον τῇ ψυχῇ μηχανᾶται· ἐπισπᾶται γὰρ τὴν θείαν ὀργὴν, περὶ ἧς ὁ προφητικὸς διέξεισι λόγος. « "Ὅτι ἐπιβρέξει ἐπὶ ἁμαρτωλοὺς παγίδας, πῦρ καὶ θεῖον, καὶ πνεῦμα καταιγίδος. » Ἀπὸ τῶν ἤδη περὶ τὰ Σόδομα γινομένων σχηματίζει τὰς τιμωρίας · καὶ γὰρ εἰς ἐκείνας τὰς πόλεις ἔβρεξε Κύριος παρὰ Κυρίου πῦρ καὶ θεῖον ἐκ τοῦ οὐρανοῦ. Ταῦτα τοίνυν κἀνταῦθα ἠπείλησεν · οὐχ ὡς πάντως ταῦτα ἐπάξων, ἀλλὰ διὰ τούτων τὰς παντοδαπὰς κολάσεις παραδηλῶν. « Ἡ μερὶς τοῦ ποτηρίου αὐτῶν. » Ταῦτα, φησὶν, ἑαυτοῖς ἀπεκλήρωσαν τὴν παρανομίαν ἑλόμενοι. Ποτήριον δὲ ἐνταῦθα τὴν τιμωρίαν ὀνομάζει. Οὕτω δὲ καὶ ἐν ἑτέρῳ ψαλμῷ, ὅτι « Ποτήριον ἐν χειρὶ Κυρίου οἶνου ἀκράτου πλῆρες κεράσματος· · καὶ μετ' ὀλίγον· « Πίονται πάντες οἱ ἁμαρτωλοὶ τῆς γῆς. • Τοῦτο τὸ ποτήριον ὁ μακάριος Ἱερεμίας τοῖς ἔθνεσι προσενεγκεῖν ἐκελεύσθη.

« Hoti ha sy katērtisō, autoi katheilon. » Enteuthen de didaskometha, hōs pros ton Theon etrepse tous logous ho prophētēs, enteuxei chrōmenos, kai didaskōn hōs eutrepē tōn polemiōn, kai ta toxa, kai ta belē, kai skopos autois hoion en skotomēnę̄ tini kai aselēnǭ nykti, tois lochois kai tais enedrais chrēsasthai kath' hēmōn. To gar tēs epiboulēs lathraion kai kekrymmenon skotomēnēn ekalese; touto de to onoma tēn aselēnon nykta dēloi. Eutheis de tę̄ kardią ōnomasen, ou tēn akran aretēn heautę̄ martyrōn; all᾽ eidōs hoti pros blabēn tou Saoul ouden eirgasato pōpote, all᾽ eunoią pleistę̄ peri auton chrēsamenos dietelesen. « Hoti ha sy katērtisō, autoi katheilon. » Ouch hērpasa, phēsi, tēn basileian, alla tēn cheirotonian para tēs sēs charitos edexamēn. Ekeinoi de me katalysai peirōntai kata tēs sēs hoplizomenoi psēphou. • Ho de dikaios ti epoiēse? Kyrios en naǭ hagiǭ autou, Kyrios en ouranǭ ho thronos autou; hoi ophthalmoi autou epiblepousi tēn oikoumenēn, ta blephara autou exetazei tous huious tōn anthrōpōn. Kyrios exetazei ton dikaion, kai ton asebē. » Ekeinoi men oun tę̄ kat᾿ emou kechrēntai ponēria sy de ho dikaios kritēs enkathēmenos tois ouraniois; thōkois, kai tēn oikeian epiphaneian en tǭ naǭ tǭ epi gēs poioumenos, epopteueis men tēn oikoumenēn hapasan, arkei de soi monon tōn ommatōn ta blephara, ta anthrōpeia panta katamathein. Oistha de akribōs kai adikōn kai dikaiōn tas praxeis, kai talanteueis tois ergois tas antidoseis. Isteon de, hoti kai ophthalmous, kai blephara, kai thronous, kai talla hosa toiauta, sōmatikōteron legei, apo tōn anthrōpinōn pragmatōn tous anthrōpous ta theia didaskōn, kai tais theiais energeiais tōn anthrōpinōn moriōn tas prosēgorias titheis. « ῾Ho de agapōn tēn adikian, misei tēn heautou psychēn. » Ho tēn psychēn agapōn, tēn adikian misei; ho de peri ekeinēn eu diakeimenos, olethron tę̄ psychę̄ mēchanatai; epispatai gar tēn theian orgēn, peri hēs ho prophētikos diexeisi logos. « "Hoti epibrexei epi hamartōlous pagidas, pyr kai theion, kai pneuma kataigidos. » Apo tōn ēdē peri ta Sodoma ginomenōn schēmatizei tas timōrias ; kai gar eis ekeinas tas poleis ebrexe Kyrios para Kyriou pyr kai theion ek tou ouranou. Tauta toinyn kantautha ēpeilēsen ; ouch hōs pantōs tauta epaxōn, alla dia toutōn tas pantodapas kolaseis paradēlōn. « Hē meris tou potēriou autōn. » Tauta, phēsin, heautois apeklērōsan tēn paranomian helomenoi. Potērion de entautha tēn timōrian onomazei. Houtō de kai en heterǭ psalmǭ, hoti « Potērion en cheiri Kyriou oinou akratou plēres kerasmatos; ; kai met' oligon; « Piontai pantes hoi hamartōloi tēs gēs. • Touto to potērion ho makarios Hieremias tois ethnesi prosenenkein ekeleusthē.

"For what you made, they have torn down." From this we learn that the prophet turned his words to God, making intercession and teaching that the enemies' bows and arrows are ready, and their aim is to use ambushes and snares against us as in a moonless night. He called the secret and hidden character of the plot a moonless night; this word means a night without a moon. He called himself "upright in heart" not to testify to his own perfect virtue, but knowing that he had never done anything to harm Saul and had continued to show him the greatest goodwill. "For what you made, they have torn down." I did not seize the kingdom, he says; I received the appointment from your grace. But they are trying to destroy me, arming themselves against your decision. "But the righteous, what has he done? The Lord is in his holy temple; the Lord, his throne is in heaven. His eyes look upon the world; his eyelids examine the sons of men. The Lord examines the righteous and the ungodly." They, then, practice wickedness against me; but you, the just Judge, seated on the heavenly throne and making your own manifestation in the temple on earth, watch over the whole world, and the eyelids of your eyes alone are enough for you to learn all human affairs. You know exactly the deeds of the unjust and the just, and you weigh out recompense according to works. It should be known that he speaks rather bodily of eyes, eyelids, thrones, and all such things, teaching people divine things from human things and giving the names of human members to the divine activities. "But he who loves injustice hates his own soul." He who loves his soul hates injustice; but he who is well disposed toward it contrives destruction for his soul, for he draws down the divine wrath, of which the prophetic word speaks. "For he will rain snares on sinners, fire and brimstone and a stormy wind." He shapes the punishments from what happened at Sodom; for on those cities the Lord rained fire and brimstone from the Lord out of heaven. He threatened these things here too, not as if he would bring exactly these, but signifying through them punishments of every kind. "The portion of their cup." These things, he says, they have allotted to themselves by choosing lawlessness. Here he calls punishment a cup. So too in another psalm: "A cup is in the hand of the Lord, full of a mixture of unmixed wine"; and a little after, "All the sinners of the earth will drink." The blessed Jeremiah was commanded to offer this cup to the nations.

Ps 11:3 (10:3 LXX) (quotation, high confidence) · Ps 11:4 (10:4 LXX) (quotation, high confidence) · Ps 11:5 (10:5 LXX) (quotation, high confidence) · Ps 11:6 (10:6 LXX) (quotation, high confidence) · Gen 19:24 (quotation, high confidence) · Ps 75:8 (74:9 LXX) (quotation, high confidence) · Jer 25:15 (32:15 LXX) (allusion, high confidence)

Notes and citation

Summary: Psalm 11:3–6: God gave David the kingdom; from heaven he sees and weighs all deeds; the lover of injustice destroys himself, and the wicked will drink the cup of punishment like Sodom.

Several lines are displaced in the OCR of this section; they are restored by logged corrections where possible and otherwise translated in sense order. "From the Lord" (Gen 19:24) is quoted as written.

Notes on the original text

Digital text corrected (displaced line restored and marginal verse number removed (OCR); line displaced by the OCR into 10.3, restored; line displaced by the OCR restored to its place below; split word (OCR); stray letter (OCR); stray letters (OCR)): αὐτοὶ καθεῖλον. »Ι → αὐτοὶ καθεῖλον. »; τοῦ Σαούλ αὐτὸν χρησάμενος → τοῦ Σαούλ οὐδὲν εἰργάσατο πώποτε, ἀλλ᾽ εὐνοίᾳ πλείστῃ περὶ αὐτὸν χρησάμενος; πειρῶν ται → πειρῶνται; τῶν ὀμμάμισεῖ · ὁ δὲ περὶ ἐκείνην εὖ διακείμενος, ὅλεθρον ὀργὴν, περὶ ἧς ὁ προφητικὸς διέξεισι λόγος. των τὰ βλέφαρα → τῶν ὀμμάτων τὰ βλέφαρα; τὴν ἀδικίαν τῇ ψυχῇ μηχανᾶται ἐπισπᾶται γὰρ τὴν θείαν ζ'. → τὴν ἀδικίαν μισεῖ· ὁ δὲ περὶ ἐκείνην εὖ διακείμενος, ὄλεθρον τῇ ψυχῇ μηχανᾶται· ἐπισπᾶται γὰρ τὴν θείαν ὀργὴν, περὶ ἧς ὁ προφητικὸς διέξεισι λόγος.; σωματικώτερον ει λέγει → σωματικώτερον λέγει.

Cite (SBL): Theodoret, Interp. Ps. 10.4 (PG 80 80:939; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/10-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/10-4

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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.

10.8PG 80 80:941

« Ὅτι δίκαιος Κύριος, καὶ δικαιοσύνας ἠγάπησεν· εὐθύτητας οἶδε τὸ πρόσωπον αὐτοῦ. › Ταῦτα, φησὶν, ἐπιφέρει τοῖς κακίᾳ συζῶσι τῶν ὅλων ὁ Κύριος · ἐπεὶ δικαιοσύνης ὑπάρχει πηγή, καὶ οἷόν τινι πηδαλίῳ τῇ εὐθύτητι χρώμενος ἰθύνει τὰ σύμπαντα.

« Hoti dikaios Kyrios, kai dikaiosynas ēgapēsen; euthytētas oide to prosōpon autou. › Tauta, phēsin, epipherei tois kakią syzōsi tōn holōn ho Kyrios ; epei dikaiosynēs hyparchei pēgē, kai hoion tini pēdaliǭ tę̄ euthytēti chrōmenos ithynei ta sympanta.

"For the Lord is righteous and has loved righteousness; his face beholds uprightness." The Lord of all brings these things on those who live in vice, he says, since he is the fountain of righteousness and steers all things using uprightness as a rudder.

Ps 11:7 (10:7 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 11:7: God punishes the wicked because he is righteous and governs all with uprightness.

Cite (SBL): Theodoret, Interp. Ps. 10.8 (PG 80 80:941; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/10-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/10-8

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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.