Interpretation of the Psalms 92.1–94.11
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 92
92.1PG 80 80:1623
« Αἶνος ᾠδῆς τῷ Δαβὶδ, ἀνεπίγραφος παρ' Ἑβραίοις., Τὸ ᾿Ανεπίγραφος παρ' ῾Εβραίοις οὐκ ἔστιν ἐν τῷ ἐξαπλῷ, οὔτε παρ' Εὐσεβίῳ. Τὴν τῶν ἀνθρώπων μεταβολὴν ὁ ψαλμὸς προθεσπίζει. Ὁ Θεὸς γὰρ ἄτρεπτός τε καὶ ἀναλλοίωτος, ἀεὶ ὡσαύτως καὶ κατὰ τὰ αὐτὰ ἔχων. Οὐ γὰρ νῦν μὲν βασιλεύει, νῦν δὲ βασιλείαν οὐκ ἔχει · ἀλλὰ φύσει μέν ἐστιν ἀεὶ βασιλεὺς, οὐκ ἀεὶ δὲ τοῦτο δῆλον τοῖς ἀνθρώποις γεγένηται. Ἐπὶ πλεῖστον γὰρ χρόνον οἱ πλείους αὐτὸν ἀγνοήσαντες, τὴν τῷ Θεῷ προσήκουσαν θεραπείαν τοῖς εἰδώλοις προσήνεγκαν· μετὰ δὲ τὴν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐνανθρώπησιν, δίκην φωτὸς εἰς πᾶσαν τὴν οἰκουμένην ἡ θεογνωσία διέδραμεν. [ Αὐτὸς γὰρ ἐστι τὸ φῶς τὸ ἀληθινὸν, ὁ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. Διὰ δὴ ταῦτά φησιν ὁ προφητικὸς νοῦς προθεωρῶν·] « Ὁ Κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο. · Ἐπειδὴ τε γὰρ τὸ πάθος σκυθρωπὸν ὤφθη τοῖς τὸν ἐντεῦθεν φυόμενον καρπὸν ἐπισταμένοις, ὡς βοᾶν τὸν προφήτην, « Καὶ εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος, οὐδὲ κάλλος, ἀλλὰ, τὸ εἶδος αὐτοῦ ἄτιμον, ἐκλεῖπον παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων· μετὰ δὲ τὴν [ ἐκ Παρθένου γέννησιν καὶ τὸν ἑκούσιον σταυρὸν καὶ τὴν] εἰς οὐρανοὺς ἄνοδον, τὰς θεοπρεπεῖς ἀφῆκεν ἀκτῖνας · εἰκότως ὁ προφήτης βοᾷ, • Ὁ Κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο. » Οὐ γὰρ ἃ μὴ εἶχεν ἔλαβεν, ἀλλ᾽ ἅπερ εἶχεν ὑπέδειξεν. Οὕτω καὶ πρὸς τὸν οἰκεῖον πατέρα φησὶν, [ « Πάτερ, δόξασόν με ἐν τῇ δόξῃ ᾗ εἶχον παρὰ σοὶ πρὸ τοῦ τὸν κόσμον γενέσθαι. Οὐκ ἄδοξος μετὰ τὴν ἐνανθρώπησιν· ἀλλ᾽ ἵνα μαρτυρηθῇ τὸ οὗτὸς ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ εὐδόκησα, αὐτοῦ ἀκούετε.] « Ἐνεδύσατο Κύριος δύναμιν, καὶ περιεζώσατο. » Ὅτι Χριστὸς Θεοῦ δύναμις, καὶ Θεοῦ σοφία, σαφῶς ἡμᾶς ὁ θεῖος Παῦλος ἐδίδαξε. Τοιγαροῦν οὐχ ἑτέρωθεν ποθὲν ἐδέξατο δύναμιν, ἣν μὴ πρότερον εἶχεν, ἀλλὰ τῇ οἰκείᾳ δυνάμει κατὰ τῶν πολεμίων ἐχρήσατο· σχηματίζει δὲ αὐτὸν ὁ προφητικὸς λόγος, οἷόν τινα βασιλέα βασιλικὴν πανοπλίαν περιβαλλόμενον, καὶ ζώνῃ χρώμενον, καὶ κατὰ τῶν πολεμίων ἀγωνιζόμενον. Εἶτα δείκνυσι τὰ ἐντεῦθεν γινόμενα κατορθώματα. Καὶ γὰρ ἐστερέωσε τὴν οἰκουμένην, ἢ τις οὐ σαλευθήσεται. » Εδραίαν, φησὶ, τὴν οἰκουμένην ἀπέφηνε, καὶ στεῤῥάν, τὸ βέβαιον τῆς θείας γνώσεως ἔχουσαν, καὶ τῆς τοῦ ψεύδους πλάνης ἀπηλλαγμένην. Οὐκέτι γὰρ οἱ ἄνθρωποι, νῦν μὲν τούτους, νῦν δὲ ἐκείνους τοὺς θεοὺς προσκυνοῦσιν, ἀλλὰ τῷ ἀληθινῷ Θεῷ τὸ σέβας προσφέρουσιν.
« Ainos ǭdēs tǭ Dabid, anepigraphos par' Hebraiois., To ᾿Anepigraphos par' ῾Ebraiois ouk estin en tǭ exaplǭ, oute par' Eusebiǭ. Tēn tōn anthrōpōn metabolēn ho psalmos prothespizei. Ho Theos gar atreptos te kai analloiōtos, aei hōsautōs kai kata ta auta echōn. Ou gar nyn men basileuei, nyn de basileian ouk echei ; alla physei men estin aei basileus, ouk aei de touto dēlon tois anthrōpois gegenētai. Epi pleiston gar chronon hoi pleious auton agnoēsantes, tēn tǭ Theǭ prosēkousan therapeian tois eidōlois prosēnenkan; meta de tēn tou Theou kai Sōtēros hēmōn enanthrōpēsin, dikēn phōtos eis pasan tēn oikoumenēn hē theognōsia diedramen. [ Autos gar esti to phōs to alēthinon, ho phōtizei panta anthrōpon erchomenon eis ton kosmon. Dia dē tauta phēsin ho prophētikos nous protheōrōn;] « Ho Kyrios ebasileusen, euprepeian enedysato. ; Epeidē te gar to pathos skythrōpon ōphthē tois ton enteuthen phyomenon karpon epistamenois, hōs boan ton prophētēn, « Kai eidomen auton, kai ouk eichen eidos, oude kallos, alla, to eidos autou atimon, ekleipon para tous huious tōn anthrōpōn; meta de tēn [ ek Parthenou gennēsin kai ton hekousion stauron kai tēn] eis ouranous anodon, tas theoprepeis aphēken aktinas ; eikotōs ho prophētēs boą, • Ho Kyrios ebasileusen, euprepeian enedysato. » Ou gar ha mē eichen elaben, all᾽ haper eichen hypedeixen. Houtō kai pros ton oikeion patera phēsin, [ « Pater, doxason me en tę̄ doxę̄ hę̄ eichon para soi pro tou ton kosmon genesthai. Ouk adoxos meta tēn enanthrōpēsin; all᾽ hina martyrēthę̄ to houtos estin ho Huios mou ho agapētos, en hǭ eudokēsa, autou akouete.] « Enedysato Kyrios dynamin, kai periezōsato. » Hoti Christos Theou dynamis, kai Theou sophia, saphōs hēmas ho theios Paulos edidaxe. Toigaroun ouch heterōthen pothen edexato dynamin, hēn mē proteron eichen, alla tę̄ oikeią dynamei kata tōn polemiōn echrēsato; schēmatizei de auton ho prophētikos logos, hoion tina basilea basilikēn panoplian periballomenon, kai zōnę̄ chrōmenon, kai kata tōn polemiōn agōnizomenon. Eita deiknysi ta enteuthen ginomena katorthōmata. Kai gar estereōse tēn oikoumenēn, ē tis ou saleuthēsetai. » Edraian, phēsi, tēn oikoumenēn apephēne, kai sterrhan, to bebaion tēs theias gnōseōs echousan, kai tēs tou pseudous planēs apēllagmenēn. Ouketi gar hoi anthrōpoi, nyn men toutous, nyn de ekeinous tous theous proskynousin, alla tǭ alēthinǭ Theǭ to sebas prospherousin.
"Praise of an ode, of David; untitled among the Hebrews." "Untitled among the Hebrews" is not in the Hexapla, nor in Eusebius. The psalm foretells the change of men. For God is unchangeable and unalterable, always the same and in the same way. For he does not reign now and now lack a kingdom; but by nature he is always king, though this has not always been plain to men. For a very long time most, not knowing him, offered to idols the service due to God; but after the incarnation of our God and Savior the knowledge of God ran like light through the whole world. [For he is the true light that enlightens every man coming into the world. For this reason the prophetic mind, seeing beforehand, says:] "The Lord has reigned; he has clothed himself with majesty." For since the passion appeared gloomy to those who knew the fruit growing from it, so that the prophet cried, "And we saw him, and he had no form nor beauty; but his form was without honor, failing beyond the sons of men," but after [the birth from the Virgin and the voluntary cross and] the ascent into heaven he sent forth rays befitting God, the prophet rightly cries, "The Lord has reigned; he has clothed himself with majesty." For he did not take what he did not have, but showed what he had. So too he says to his own Father, ["Father, glorify me with the glory which I had with you before the world came to be." He was not without glory after the incarnation, but so that witness might be borne, "This is my beloved Son, in whom I am well pleased; listen to him."] "The Lord has clothed himself with power and girded himself." That Christ is the power of God and the wisdom of God the divine Paul clearly taught us. So he did not receive from elsewhere a power he did not have before, but used his own power against the enemies. The prophetic word depicts him as a king putting on royal armor, wearing a belt, and fighting against the enemies. Then it shows the achievements that resulted: "For he has established the world, which will not be shaken." "He made the world settled and firm," he says, "having the security of the divine knowledge and freed from the error of falsehood. For men no longer worship now these gods, now those, but offer reverence to the true God."
Ps 93:1 (92:1 LXX) (quotation, high confidence) · John 1:9 (quotation, high confidence) · Isa 53:2 (quotation, high confidence) · Isa 53:3 (quotation, high confidence) · John 17:5 (quotation, high confidence) · Matt 17:5 (quotation, high confidence) · 1 Cor 1:24 (quotation, high confidence)
Notes and citation
Summary: Psalm 93, title and verse 1: God is always king by nature, but after Christ's incarnation and ascension his majesty became manifest and the world was established in the knowledge of God.
- Eusebius here is Eusebius of Caesarea's commentary on the Psalms. The bracketed passages are bracketed in Migne, probably additions from the catena.
- Isaiah is quoted in the Septuagint form (Isa 53:2-3).
Notes on the original text
- Digital text corrected (split word (OCR); stray letters (OCR)): ἄτρεπτός το τε καὶ → ἄτρεπτός τε καὶ; « Ὁ το Κύριος ἐβασίλευσεν → « Ὁ Κύριος ἐβασίλευσεν; ἑκού σιον → ἑκούσιον; ὑπέδει ξεν → ὑπέδειξεν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 92.1 (PG 80 80:1623; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/92-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/92-1
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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.
92.2PG 80 80:1625
« Ἕτοιμος ὁ θρόνος σου ἀπὸ τότε, ἀπὸ τοῦ αἰῶνος σὺ εἶ. » Οὐ νῦν, φησὶ, τῆς βασιλείας ἐδέξω χειροτονίαν, ἀλλ᾽ ἀἴδιον ἔχεις τὸ κράτος, καὶ τὴν βασιλείαν αἰώνιον · καὶ περὶ μὲν τῆς βασιλείας, καὶ ἐν τῷ μ' καὶ δ' ἔφη ψαλμῷ · « Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος . » Τὸ δὲ ἀναλλοίωτον αὐτοῦ, καὶ ἄτρεπτον, ἐν τῷ ρα' ψαλμῷ, πάλιν ἡμᾶς ἐδίδαξε · « Σὺ γὰρ αὐτὸς εἶ, φησὶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν. [ Εἰ γὰρ καὶ ἄνθρωπος ἐγένου, οὐκ ἐνδεὴς τῆς θεότητος, οὐδὲ τοῦ Πατρὸς ἢ τοῦ παναγίου Πνεύματος ἐχωρίσθης · μία γὰρ οὐσία τῆς ἀχράντου Τριάδος · μία βασιλεία, μία κυρίοτης. ] Αμφοτέρας μέντοι τὰς μαρτυρίας ὁ μακάριος Παῦλος προσήρμοσε τῷ Δεσπότη Χριστῷ.
« Hetoimos ho thronos sou apo tote, apo tou aiōnos sy ei. » Ou nyn, phēsi, tēs basileias edexō cheirotonian, all᾽ aidion echeis to kratos, kai tēn basileian aiōnion ; kai peri men tēs basileias, kai en tǭ m' kai d' ephē psalmǭ ; « Ho thronos sou, ho Theos, eis ton aiōna tou aiōnos . » To de analloiōton autou, kai atrepton, en tǭ ra' psalmǭ, palin hēmas edidaxe ; « Sy gar autos ei, phēsi, kai ta etē sou ouk ekleipsousin. [ Ei gar kai anthrōpos egenou, ouk endeēs tēs theotētos, oude tou Patros ē tou panagiou Pneumatos echōristhēs ; mia gar ousia tēs achrantou Triados ; mia basileia, mia kyriotēs. ] Amphoteras mentoi tas martyrias ho makarios Paulos prosērmose tǭ Despotē Christǭ.
"Your throne is prepared from of old; from everlasting you are." "Not now," he says, "did you receive appointment to the kingdom, but you have eternal power and an everlasting kingdom." About the kingdom he said in the forty-fourth psalm too, "Your throne, O God, is forever and ever"; and he taught us his unchangeableness and immutability again in the hundred and first psalm: "For you are the same, and your years will not fail." [For even though you became man, you did not lack Godhead, nor were you separated from the Father or the all-holy Spirit; for there is one essence of the undefiled Trinity, one kingdom, one lordship.] The blessed Paul applied both testimonies to Christ the Lord.
Ps 93:2 (92:2 LXX) (quotation, high confidence) · Ps 45:6 (44:7 LXX) (quotation, high confidence) · Ps 102:27 (101:28 LXX) (quotation, high confidence) · Heb 1:8 (allusion, high confidence) · Heb 1:12 (allusion, high confidence)
Notes and citation
Summary: Psalm 93:2: Christ's kingdom is eternal, not newly given, as Psalms 45 and 102 show, applied to him in Hebrews.
- The bracketed passage is bracketed in Migne, probably an addition from the catena.
Notes on the original text
- Digital text corrected (stray letters (OCR); stray mark (OCR)): τοῦ αιῶνος σὺ εἶ. » (Οὐ νῦν, φησὶ, τῆς θι βασιλείας → τοῦ αἰῶνος σὺ εἶ. » Οὐ νῦν, φησὶ, τῆς βασιλείας; ὁ μακάριος · Παῦλος → ὁ μακάριος Παῦλος.
Topics: Christology, Trinity
Cite (SBL): Theodoret, Interp. Ps. 92.2 (PG 80 80:1625; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/92-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/92-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-92-2) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
92.3PG 80 80:1625
· Ἐπῆραν οἱ ποταμοί, Κύριε, ἐπῆραν οἱ ποταμοὶ φωνὰς αὐτῶν, ἀροῦσιν οἱ ποταμοὶ ἐπιτρίψεις αὐτῶν. • Ποταμοὺς τοὺς ἱεροὺς ἀποστόλους καλεῖ, καὶ τοὺς μετ' ἐκείνους δεξαμένους τὸ κήρυγμα. Οὗτοι γὰρ ποταμῶν δίκην ἅπασιν ἀνθρώποις τὴν ἀρδείαν προσήνεγκαν. Οὕτως αὐτοὺς καὶ ὁ μακάριος προσηγόρευσεν Αββακούμ • Ποταμῶν· ῥαγήσεται γῆ, » τουτέστι διαιρεθήσεται, καὶ τὴν ἀρδείαν δέξεται. Οὕτω καὶ ὁ Κύριος ἔφη · « πιστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ Γραφή, ποταμοί ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Ουτοι τοίνυν οἱ ποταμοὶ ἐπῆραν αὐτῶν τὴν φωνὴν, τὰ θεῖα κηρύττοντες δόγματα, καὶ τὰς οἰκείας πορείας ποιούμενοι. Τρίψεις γὰρ τὰς τρίβους ἐκάλεσεν. Ἐπειδὴ γὰρ πέφυκε τῶν ὑδάτων ἡ φύσις τρίβειν τὴν ὑποκειμένην γῆν, καὶ πορείαν ἐργάζεσθαι, εἰκότως τρίψιν τῶν ποταμῶν τὴν πορείαν ἐκάλεσεν· οἱ γὰρ πρῶτοι πιστευθέντες τὸ κήρυγμα τὴν ὁδὸν δευτέροις ηὐτρέπισαν, καὶ ἄπονον αὐτοῖς καὶ ἀταλαίπωρον τὴν διδασκαλίαν ἐπραγματεύσαντο. « ᾿Απὸ φωνῶν ὑδάτων πολλῶν, θαυμαστοὶ οἱ μετεωρισμοὶ τῆς θαλάσσης. » Καθάπερ τῶν μεγάλων ποταμῶν εἰς τὸ πέλαγος εἰσβαλλόντων, καὶ τὴν κατὰ τῆς ψάμμου τῶν κυμάτων προσβολὴν ἐπεχόντων, ἐπὶ πλεῖστον κυρτοῦται τὰ κύματα τῇ μάχῃ τῶν ποταμίων ῥευμάτων · οὕτω καὶ τῆς γλυκείας καὶ ποτίμου τῶν ἀποστόλων διδασκαλίας τῇ ἁλμυρᾷ καὶ πικρᾷ τῆς οἰκουμένης θαλάττῃ προσφερομένης, ζάλη τις ἐγένετο, καὶ κύματα ἐπάλληλα διανίστατο. Τοῦτο καὶ ὁ μακάριος προείρηκεν ᾿Αββακούμ. Εἰρηκὼς γὰρ, « Ποταμῶν ῥαγήσεται γῆ, ὄψονταί σε καὶ ὠδινήσουσι λαοί, » σκορπίζων ὕδατα πορείας, ἐπήγαγεν · · Ἔδωκεν ἡ ἄβυσσος φωνὴν αὐτῆς, ὕψος φαντασίας αὐτῆς. Τῆς τοιαύτης ἅπασα πόλις ἐπέπληστο ζάλης · αὐτοῦ γάρ ἐστι τοῦ Κυρίου φωνή, « Οὐκ ἦλθον βαλεῖν εἰρήνην εἰς τὴν οἰκουμένην, ἀλλὰ μάχαιραν, διχάσαι ἄνθρωπον ἀπὸ πλησίον αὐτοῦ, υἱὸν ἀπὸ τοῦ πατρὸς αὐτοῦ, θυγατέρα ἀπὸ τῆς μητρὸς αὐτῆς, νύμφην ἀπὸ τῆς πενθερᾶς αὐτῆς. » ᾿Αλλ᾿ ἡ μὲν ἀρχὴ τοῦ κηρύγματος εἶχε τὴν ζάλην · νῦν δὲ ὁ τῆς θαλάττης δεσπότης ἐπετίμησε τῇ καταιγίδι, καὶ ἔστη εἰς αὖραν, καὶ ἐσίγησε τὰ κύματα αὐτῆς, καὶ ἐγένετο γαλήνη μεγάλη. «Θαυμαστὸς ἐν ὑψηλοῖς ὁ Κύριος.» Ὁ δὲ Ἀκύλας οὕτως · Ὑπερμεγέθης ἐν ὕψει Κύριος. Μάλα δὲ ἀκολούθως τοῦτο τοῖς εἰρημένοις προστέθεικε, τοῦ κατορθοῦντος δεικνὺς τὴν ἰσχύν. Ὑπερμεγέθης γάρ ἐστι, καὶ ὕψιστος, καὶ Κύριος, καὶ δύναμιν ἔχων, οὔτε γλώττῃ μετρητὴν, οὔτε διανοίᾳ καταληπτήν. [ Ὑψηλοὺς δὲ καλεῖ τοὺς μεγάλους πατριάρχας, προφήτας τε καὶ τοὺς ἱεροὺς ἀποστόλους καὶ τοὺς κατ᾿ ἐκείνους ἅπαντας.
; Epēran hoi potamoi, Kyrie, epēran hoi potamoi phōnas autōn, arousin hoi potamoi epitripseis autōn. • Potamous tous hierous apostolous kalei, kai tous met' ekeinous dexamenous to kērygma. Houtoi gar potamōn dikēn hapasin anthrōpois tēn ardeian prosēnenkan. Houtōs autous kai ho makarios prosēgoreusen Abbakoum • Potamōn; rhagēsetai gē, » toutesti diairethēsetai, kai tēn ardeian dexetai. Houtō kai ho Kyrios ephē ; « pisteuōn eis eme, kathōs eipen hē Graphē, potamoi ek tēs koilias autou rheusousin hydatos zōntos. Outoi toinyn hoi potamoi epēran autōn tēn phōnēn, ta theia kēryttontes dogmata, kai tas oikeias poreias poioumenoi. Tripseis gar tas tribous ekalesen. Epeidē gar pephyke tōn hydatōn hē physis tribein tēn hypokeimenēn gēn, kai poreian ergazesthai, eikotōs tripsin tōn potamōn tēn poreian ekalesen; hoi gar prōtoi pisteuthentes to kērygma tēn hodon deuterois ēutrepisan, kai aponon autois kai atalaipōron tēn didaskalian epragmateusanto. « ᾿Apo phōnōn hydatōn pollōn, thaumastoi hoi meteōrismoi tēs thalassēs. » Kathaper tōn megalōn potamōn eis to pelagos eisballontōn, kai tēn kata tēs psammou tōn kymatōn prosbolēn epechontōn, epi pleiston kyrtoutai ta kymata tę̄ machę̄ tōn potamiōn rheumatōn ; houtō kai tēs glykeias kai potimou tōn apostolōn didaskalias tę̄ halmyrą kai pikrą tēs oikoumenēs thalattę̄ prospheromenēs, zalē tis egeneto, kai kymata epallēla dianistato. Touto kai ho makarios proeirēken ᾿Abbakoum. Eirēkōs gar, « Potamōn rhagēsetai gē, opsontai se kai ōdinēsousi laoi, » skorpizōn hydata poreias, epēgagen ; ; Edōken hē abyssos phōnēn autēs, hypsos phantasias autēs. Tēs toiautēs hapasa polis epeplēsto zalēs ; autou gar esti tou Kyriou phōnē, « Ouk ēlthon balein eirēnēn eis tēn oikoumenēn, alla machairan, dichasai anthrōpon apo plēsion autou, huion apo tou patros autou, thygatera apo tēs mētros autēs, nymphēn apo tēs pentheras autēs. » ᾿All᾿ hē men archē tou kērygmatos eiche tēn zalēn ; nyn de ho tēs thalattēs despotēs epetimēse tę̄ kataigidi, kai estē eis auran, kai esigēse ta kymata autēs, kai egeneto galēnē megalē. «Thaumastos en hypsēlois ho Kyrios.» Ho de Akylas houtōs ; Hypermegethēs en hypsei Kyrios. Mala de akolouthōs touto tois eirēmenois prostetheike, tou katorthountos deiknys tēn ischyn. Hypermegethēs gar esti, kai hypsistos, kai Kyrios, kai dynamin echōn, oute glōttę̄ metrētēn, oute dianoią katalēptēn. [ Hypsēlous de kalei tous megalous patriarchas, prophētas te kai tous hierous apostolous kai tous kat᾿ ekeinous hapantas.
"The rivers have lifted up, Lord, the rivers have lifted up their voices; the rivers will lift up their pounding." He calls the holy apostles rivers, and those who after them received the preaching. For like rivers they brought watering to all men. So the blessed Habakkuk too named them: "The earth will be torn by rivers," that is, divided, and will receive watering. So too the Lord said, "He who believes in me, as the Scripture said, rivers of living water will flow from his belly." These rivers, then, lifted up their voice, preaching the divine doctrines and making their own courses. He called their courses "poundings"; for since the nature of water pounds the ground beneath and makes a course, he rightly called the rivers' course a pounding. For those first entrusted with the preaching prepared the road for the second and made the teaching easy and without hardship for them. "At the voices of many waters, wonderful are the surges of the sea." As when great rivers flow into the sea and check the waves' assault on the sand, the waves arch very high from the battle with the river currents, so when the sweet and drinkable teaching of the apostles was brought to the salty and bitter sea of the world, a storm arose and wave after wave stood up. The blessed Habakkuk foretold this too. For having said, "The earth will be torn by rivers; peoples will see you and be in pain," scattering the waters of the course, he added, "The deep gave its voice, the height of its appearance." Every city was filled with such a storm; for the Lord's own saying is, "I did not come to bring peace on the earth but a sword, to divide a man from his neighbor, a son from his father, a daughter from her mother, a bride from her mother-in-law." But the beginning of the preaching had the storm; now the Master of the sea has rebuked the tempest, and it has turned to a breeze, its waves are silent, and there is a great calm. "Wonderful on high is the Lord." Aquila has: "Exceedingly great on high is the Lord." He added this very consistently to what was said, showing the strength of the one who achieved it. For he is exceedingly great, Most High, Lord, having power neither measurable by tongue nor comprehensible by mind. [He calls "those on high" the great patriarchs, prophets, the holy apostles, and all like them.
Ps 93:3 (92:3 LXX) (quotation, high confidence) · Ps 93:4 (92:4 LXX) (quotation, high confidence) · Hab 3:9 (quotation, high confidence) · Hab 3:10 (quotation, high confidence) · John 7:38 (quotation, high confidence) · Matt 10:34 (quotation, high confidence) · Matt 10:35 (quotation, high confidence) · Matt 8:26 (allusion, high confidence)
Notes and citation
Summary: Psalm 93:3-4: the rivers are the apostles, whose preaching stirred the bitter sea of the world into a storm that Christ has since calmed.
- The final sentence opens a bracket in Migne that is not closed, probably an addition from the catena. Habakkuk is cited in the Septuagint form (Hab 3:9-10).
Notes on the original text
- Digital text corrected (OCR slip; joined words and stray letter (OCR); split word (OCR); stray dash (OCR); stray letter (OCR); stray mark (OCR); verse number and stray letter (OCR)): δεξαμένους · τὸ κήρυγμα → δεξαμένους τὸ κήρυγμα; ἅπασαν· ἀνθρώποις → ἅπασιν ἀνθρώποις; Τρίψεις ὁ γὰρ → Τρίψεις γὰρ; δευτέροις ' ηὐτρέπισαν → δευτέροις ηὐτρέπισαν; ἐπραγματεύσαντο. δ'· · ᾿Απὸ ὁ φωνῶν → ἐπραγματεύσαντο. « ᾿Απὸ φωνῶν; Καθάπερτῶν ὁ μεγάλων → Καθάπερ τῶν μεγάλων; διαν ίστατο → διανίστατο; τοῦ -κατορθοῦντος → τοῦ κατορθοῦντος.
Cite (SBL): Theodoret, Interp. Ps. 92.3 (PG 80 80:1625; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/92-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/92-3
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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.
92.5PG 80 80:1627
«Τὰ μαρτύριά σου Κύριε, ἐπιστώθησαν σφόδρα.» Ταῦτα δὲ ἅπαντα ἄνωθεν προεθέσπισας , καὶ διὰ τῶν ἁγίων σου προφητῶν προεκήρυξας. Τῇ δὲ μαρτυρίᾳ τῶν πραγμάτων δέδεικται ἀληθῆ · καλὴ δὲ καὶ ἡ τοῦ σφόδρα προσθήκη. ᾿Αντὶ τοῦ, . Οὐδὲ τὸ τυχὸν ἐν ταῖς προῤῥήσεσιν ἔνεστι θεωρῆσαι ψεῦδος, ἀλλ᾽ ἀκριβῶς ἅπαντα τὰ νῦν ὁρώμενα προεῤῥήθη. «Τῷ οἴκῳ σου πρέπει ἁγίασμα, Κύριε, εἰς μακρότητα ἡμερῶν. » Τὸ δὲ πάντων μέγιστόν τε καὶ κάλλιστον τῶν ἀγαθῶν, ὅτι οὐ πρόσκαιρος ἡ τῶν δεδωρημένων ἀπόλαυσις, οὐδὲ χρόνοις τισὶ περιωρισμένη, κατὰ τὴν Ἰουδαίων λατρείαν· ἀλλὰ διαρκής, καὶ μόνιμος, καὶ αἰώνιος · τῷ νέῳ γὰρ σου οἴκῳ ταῦτα πρόσφορά τε καὶ πρέποντα. Οἶκον δὲ τοῦ Θεοῦ τὸν τῶν πιστῶν προσηγόρευσε σύλλογον ὁ θεσπέσιος Παῦλος, ᾧ τὸν ἁγιασμὸν ἐπιπρέπειν εἴρηκεν ὁ προφήτης. Προσήκει τοίνυν ἡμᾶς, κατὰ τὴν ἀποστολικὴν παραίνεσιν, καθαίρειν μὲν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐπιτελεῖν δὲ ἁγιωσύνην ἐν φόβῳ Θεοῦ· ἵνα ἄξιον τὸν οἶκον τοῦ Θεοῦ κατασκευάσαντες, τὸν αἰώνιον ἔνοικον εἰσδεξώμεθα .
«Ta martyria sou Kyrie, epistōthēsan sphodra.» Tauta de hapanta anōthen proethespisas , kai dia tōn hagiōn sou prophētōn proekēryxas. Tę̄ de martyrią tōn pragmatōn dedeiktai alēthē ; kalē de kai hē tou sphodra prosthēkē. ᾿Anti tou, . Oude to tychon en tais prorrhēsesin enesti theōrēsai pseudos, all᾽ akribōs hapanta ta nyn horōmena proerrhēthē. «Tǭ oikǭ sou prepei hagiasma, Kyrie, eis makrotēta hēmerōn. » To de pantōn megiston te kai kalliston tōn agathōn, hoti ou proskairos hē tōn dedōrēmenōn apolausis, oude chronois tisi periōrismenē, kata tēn Ioudaiōn latreian; alla diarkēs, kai monimos, kai aiōnios ; tǭ neǭ gar sou oikǭ tauta prosphora te kai preponta. Oikon de tou Theou ton tōn pistōn prosēgoreuse syllogon ho thespesios Paulos, hǭ ton hagiasmon epiprepein eirēken ho prophētēs. Prosēkei toinyn hēmas, kata tēn apostolikēn parainesin, kathairein men heautous apo pantos molysmou sarkos kai pneumatos, epitelein de hagiōsynēn en phobǭ Theou; hina axion ton oikon tou Theou kataskeuasantes, ton aiōnion enoikon eisdexōmetha .
"Your testimonies, Lord, have been made very sure." "You foretold all these things from of old and proclaimed them in advance through your holy prophets; and by the testimony of the facts they have been shown true." The addition of "very" is good too; that is, "Not even the slightest falsehood can be seen in the predictions, but all that is now seen was foretold precisely." "Holiness befits your house, Lord, for length of days." "The greatest and finest of all the good things is that the enjoyment of what has been given is not temporary nor limited to certain times, as with the worship of the Jews, but lasting, stable, and eternal; for these things are suited and fitting to your new house." The inspired Paul called the assembly of believers the house of God, to which, the prophet said, holiness is fitting. It is fitting for us, then, according to the apostolic exhortation, to cleanse ourselves from every defilement of flesh and spirit and to perfect holiness in the fear of God, so that, having prepared a house worthy of God, we may receive the eternal dweller.
Ps 93:5 (92:5 LXX) (quotation, high confidence) · Heb 3:6 (allusion, high confidence) · 2 Cor 7:1 (quotation, high confidence)
Notes and citation
Summary: Psalm 93:5: God's prophecies have proved true; holiness befits his house, the church, forever, and believers must keep themselves holy for him.
Notes on the original text
- Digital text corrected (Latin letters in a Greek word (OCR); OCR accent slip; stray mark (OCR)): τὰ νῦν ὀρώμενα → τὰ νῦν ὁρώμενα; τῷ " νέῳ γὰρ σου → τῷ νέῳ γὰρ σου; Οἶnor δὲ τοῦ Θεοῦ → Οἶκον δὲ τοῦ Θεοῦ.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 92.5 (PG 80 80:1627; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/92-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/92-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-92-5) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 93
93.1PG 80 80:1629
• Ψαλμὸς τῷ Δαβίδ · τετράδι Σαββάτου· ἀνεπίγραφος παρ' Ἑβραίοις. » Δῆλον, ὡς τὴν ἐπιγραφὴν ἄλλοι τινὲς τεθείκασι, καὶ οὔτε ὁ προφήτης, οὔτε οἱ τοῦτον ἐξ ἀρχῆς ἑρμηνεύσαντες. Τοῦ δὲ ψαλμοῦ ἡ ὑπόθεσις αὕτη. Πολλοὶ τῶν Ἰουδαίων, καὶ ἄρχοντες καὶ βασιλεῖς, τὴν παρανομίαν ἠγάπησαν, καὶ δικάζοντες ἀδίκως ἐξῆγον τὴν ψῆφον, καὶ μιαιφονίας ἐτόλμων, δώροις ἀπεμπολοῦντες τῶν ἀθώων τὸ αἷμα. Τούτων δὲ καὶ ὁ μακάριος κατηγόρησεν Ἡσαΐας, « ᾿Ακούσατε, λέγων· ἄρχοντες Σοδόμων. » Καὶ πάλιν· «Οἱ ἄρχοντές σου ἀπειθοῦσιν, ἀγαπῶντες δῶρα, διώκοντες ἀνταπόδομα, ὀρφανοῖς οὐ κρίνοντες, καὶ κρίσει χηρῶν οὐ προσέχοντες. » Οὐ μόνον δὲ κατηγόρησεν, ἀλλὰ καὶ παρῄνεσε· « Κρίνατε ὀρφανῷ, καὶ δικαιώσατε χήραν. » Ταύτην καὶ ὁ μακάριος ᾿Αββακούμ τὴν κατηγορίαν ἐποιήσατο, καὶ τῷ Θεῷ προσφέρων τὴν ἔντευξιν ἔλεγε· « Ποιήσεις τοὺς ἀνθρώπους, ὡς τοὺς ἰχθύας τῆς θαλάσσης, καὶ ὡσεὶ ἑρπετὰ μὴ ἔχοντα ἡγούμενον, καὶ καταφάγεται ὁ ἀσεβὴς τὸν δίκαιον. » Οὕτω καὶ ὁ θαυμάσιος Ἱερεμίας, καὶ μέντοι καὶ οἱ ἄλλοι προφῆται, τῆς τούτων ἀδικίας διετέλουν κατηγοροῦντες. Ταῦτα πόῤῥωθεν προφητικοῖς ὀφθαλμοῖς προϊδὼν ὁ θεῖος Δαβίδ, τοῦτον ἔγραψε τὸν ψαλμόν · ἵνα διὰ τῆς μελῳδίας, τῆς ἐν τῷ θείῳ ναῷ γινομένης, τὴν ὠφέλειαν οἱ τηνικαῦτα καρπώσωνται· διδάσκει δὲ τοῦ Θεοῦ τὴν πρόνοιαν, καὶ τὴν ἐντεῦθεν τιμωρίαν τῶν πονηρίᾳ συζώντων, Σχηματίζει δὲ τὸν ψαλμὸν ἐκ προσώπου τῶν εὐσεβείᾳ συντεθραμμένων, ταῦτα δὲ παρ' ἐκείνων ὑπομενόντων. « Θεὸς ἐκδικήσεων Κύριος, Θεὸς ἐκδικήσεων ἐπαῤῥησιάσατο.» ᾿Αντὶ δὲ τοῦ, ἐπαῤῥησιάσατο, ὁ ᾿Ακύλας ἐπιφάνηθι εἴρηκεν· οὕτω δὲ καὶ οἱ ἄλλοι ἑρμηνευταί. Σὲ φησὶν, ἱκετεύω τὸν τῶν ἁπάντων Θεὸν καὶ Δεσπότην, καὶ τὴν κτίσιν ἰθύνοντα, καὶ τὴν ἀξίαν τιμωρίαν τοῖς ἀδίκοις ἐπάγοντα, ἐπακοῦσαι, καὶ τὴν ἔντευξιν δέξασθαι.
• Psalmos tǭ Dabid ; tetradi Sabbatou; anepigraphos par' Hebraiois. » Dēlon, hōs tēn epigraphēn alloi tines tetheikasi, kai oute ho prophētēs, oute hoi touton ex archēs hermēneusantes. Tou de psalmou hē hypothesis hautē. Polloi tōn Ioudaiōn, kai archontes kai basileis, tēn paranomian ēgapēsan, kai dikazontes adikōs exēgon tēn psēphon, kai miaiphonias etolmōn, dōrois apempolountes tōn athōōn to haima. Toutōn de kai ho makarios katēgorēsen Hēsaïas, « ᾿Akousate, legōn; archontes Sodomōn. » Kai palin; «Hoi archontes sou apeithousin, agapōntes dōra, diōkontes antapodoma, orphanois ou krinontes, kai krisei chērōn ou prosechontes. » Ou monon de katēgorēsen, alla kai parę̄nese; « Krinate orphanǭ, kai dikaiōsate chēran. » Tautēn kai ho makarios ᾿Abbakoum tēn katēgorian epoiēsato, kai tǭ Theǭ prospherōn tēn enteuxin elege; « Poiēseis tous anthrōpous, hōs tous ichthyas tēs thalassēs, kai hōsei herpeta mē echonta hēgoumenon, kai kataphagetai ho asebēs ton dikaion. » Houtō kai ho thaumasios Hieremias, kai mentoi kai hoi alloi prophētai, tēs toutōn adikias dieteloun katēgorountes. Tauta porrhōthen prophētikois ophthalmois proïdōn ho theios Dabid, touton egrapse ton psalmon ; hina dia tēs melǭdias, tēs en tǭ theiǭ naǭ ginomenēs, tēn ōpheleian hoi tēnikauta karpōsōntai; didaskei de tou Theou tēn pronoian, kai tēn enteuthen timōrian tōn ponērią syzōntōn, Schēmatizei de ton psalmon ek prosōpou tōn eusebeią syntethrammenōn, tauta de par' ekeinōn hypomenontōn. « Theos ekdikēseōn Kyrios, Theos ekdikēseōn eparrhēsiasato.» ᾿Anti de tou, eparrhēsiasato, ho ᾿Akylas epiphanēthi eirēken; houtō de kai hoi alloi hermēneutai. Se phēsin, hiketeuō ton tōn hapantōn Theon kai Despotēn, kai tēn ktisin ithynonta, kai tēn axian timōrian tois adikois epagonta, epakousai, kai tēn enteuxin dexasthai.
"A psalm of David; for the fourth day of the week; untitled among the Hebrews." It is plain that some others added the title, neither the prophet nor those who interpreted him from the beginning. The subject of the psalm is this. Many of the Jews, both rulers and kings, loved lawlessness, judged unjustly in giving their verdict, and dared bloodshed, selling the blood of the innocent for bribes. The blessed Isaiah accused them, saying, "Hear, rulers of Sodom"; and again, "Your rulers are disobedient, loving bribes, chasing rewards, not judging for orphans and not attending to the cause of widows." And he not only accused but also urged, "Judge for the orphan and justify the widow." The blessed Habakkuk too made this accusation and, offering his petition to God, said, "You will make men like the fish of the sea and like reptiles without a leader, and the impious will devour the righteous." So too the wonderful Jeremiah and indeed the other prophets went on accusing their injustice. The divine David, foreseeing these things from afar with prophetic eyes, wrote this psalm, so that by the singing in the divine temple those of that time might reap benefit. He teaches God's providence and the punishment that comes from it to those who live with wickedness. He frames the psalm in the person of those brought up in piety who suffer these things from them. "The Lord is a God of vengeance; the God of vengeance has spoken boldly." For "has spoken boldly" Aquila said "appear"; so too the other translators. "I beg you," he says, "God and Master of all, who direct creation and bring due punishment on the unjust, to hear and accept the petition."
Ps 94:1 (93:1 LXX) (quotation, high confidence) · Isa 1:10 (quotation, high confidence) · Isa 1:23 (quotation, high confidence) · Isa 1:17 (quotation, high confidence) · Hab 1:14 (quotation, high confidence) · Hab 1:13 (quotation, high confidence)
Notes and citation
Summary: Psalm 94, title and verse 1: the psalm, foreseeing the injustice of Judah's rulers denounced by Isaiah, Habakkuk, and Jeremiah, calls on the God of vengeance to appear.
Notes on the original text
- Digital text corrected (OCR accent slip; no change; opening quotation mark lost (OCR); repeated word (OCR); stray letter (OCR); stray letters (OCR)): ἑτόλμων → ἐτόλμων; παρὴνεσε → παρῄνεσε; Κρίνατε όρφανῷ → Κρίνατε ὀρφανῷ; τὴν σ ὠφέλειαν → τὴν ὠφέλειαν; τῶν σο πονηρίᾳ → τῶν πονηρίᾳ; ὑπομενόντων. Θεὸς ἐκδικήσεων → ὑπομενόντων. « Θεὸς ἐκδικήσεων; ᾿Αντὶ δὲ δὲ τοῦ → ᾿Αντὶ δὲ τοῦ; καὶ δ τὴν κτίσιν → καὶ τὴν κτίσιν.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 93.1 (PG 80 80:1629; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-1
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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.
93.2PG 80 80:1631
« Ὑψώθητι, ὁ κρίνων τὴν γῆν, ἀπόδος ἀνταπόδοσιν τοῖς ὑπερηφάνοις. • Δεῖξον ἅπασι τῆς σῆς δεσποτείας τὸ ὑψηλὸν, καὶ κατάλυσον τὴν τῶν ἀλαζόνων ὀφρὺν, διδάσκων διὰ τῆς πείρας, ὅτι σὺ εἶ τῆς οἰκουμένης κριτής.
« Hypsōthēti, ho krinōn tēn gēn, apodos antapodosin tois hyperēphanois. • Deixon hapasi tēs sēs despoteias to hypsēlon, kai katalyson tēn tōn alazonōn ophryn, didaskōn dia tēs peiras, hoti sy ei tēs oikoumenēs kritēs.
"Be exalted, you who judge the earth; render a recompense to the proud." "Show all the height of your lordship and destroy the arrogance of the boastful, teaching by experience that you are the judge of the world."
Ps 94:2 (93:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:2: the judge of the earth is asked to repay the proud.
Notes on the original text
- Digital text corrected (OCR accent slip; split word and stray letters (OCR)): ἀνταπό δοσιν δ' τοῖς → ἀνταπόδοσιν τοῖς; Δείξον ἅπασι → Δεῖξον ἅπασι.
Cite (SBL): Theodoret, Interp. Ps. 93.2 (PG 80 80:1631; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-2
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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.
93.3PG 80 80:1631
« Ἕως πότε ἁμαρτωλοὶ, Κύριε, ἕως πότε ἁμαρτωλοὶ καυχήσονται; Φθέγξονται, καὶ λαλήσουσιν ἀδικίαν, λαλήσουσι πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν. » Οὐκ ὄλεθρον ὑπομεῖναι τοὺς παρανόμους ἱκετεύει, ἀλλὰ μὴ δυναστεύειν, καὶ τὴν ἐξουσίαν ἐφόδιον ἔχειν εἰς ἀδικίαν.
« Heōs pote hamartōloi, Kyrie, heōs pote hamartōloi kauchēsontai? Phthenxontai, kai lalēsousin adikian, lalēsousi pantes hoi ergazomenoi tēn anomian. » Ouk olethron hypomeinai tous paranomous hiketeuei, alla mē dynasteuein, kai tēn exousian ephodion echein eis adikian.
"How long will sinners, Lord, how long will sinners boast? They will utter and speak injustice; all who work lawlessness will speak." He does not beg that the lawless suffer destruction, but that they not hold power nor have authority as a provision for injustice.
Ps 94:3 (93:3 LXX) (quotation, high confidence) · Ps 94:4 (93:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:3-4: the psalmist asks not for the destruction of the wicked but that they lose power to do injustice.
Notes on the original text
- Digital text corrected (OCR misread of the quotation mark): ( Ἕως πότε → « Ἕως πότε.
Cite (SBL): Theodoret, Interp. Ps. 93.3 (PG 80 80:1631; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-3
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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.
93.5PG 80 80:1631
«Τὸν λαόν σου, Κύριε, ἐταπείνωσαν· καὶ τὴν κληρονομίαν σου ἐκάκωσαν. Χήραν καὶ ὀρφανὸν ἀπέκτειναν, καὶ προσήλυτον ἐφόνευσαν. » Πᾶν εἶδος ἀδικίας, Δέσποτα, παρ' αὐτῶν τολμᾶται. Ἐπὶ τῇ δυναστείᾳ βρενθύονται, ἀδίκοις δὲ κέχρηνται λόγοις· τὰ πράγματα τῶν λόγων ἐστὶ χαλεπώτερα. Αἱ τῶν ὁμοζύγων ἐστερημέναι, καὶ οἱ πατέρων ἐρημίαν ὀλοφυρόμενοι πρόκεινται τούτοις, ὡς ἕτοιμον θήραμα. Οἱ ἐξ ἐθνῶν προσεληλυθότες, καὶ κατὰ τοὺς σοὺς νόμους ποθήσαντες πολιτεύεσθαι, τὴν ἄδικον παρ' αὐτῶν σφαγὴν ὑπομένουσι· Προσηλύτους γὰρ τούτους ὠνόμασε. « Καὶ εἶπαν· Οὐκ ὄψεται ἄνθρωπος, οὐδὲ συνήσει ὁ Θεὸς τοῦ Ἰακώβ. » Αὕτη τῆς ἀσεβείας ἐπίτασις. Ταῦτα γὰρ, φησὶ, τολμῶσιν, οὐχ ἡγούμενοί σε ἐφορᾶν, οὐδὲ προμηθεῖσθαι τῶν ἀνθρωπείων πραγμάτων· οὐχ ἁπλῶς δὲ πρόσκειται τὸ ὁ Θεὸς Ἰακώβ, ἀλλ᾽ εἰς αὔξησιν τῆς κατηγορίας. Πολλὴν γὰρ περὶ τὸν λαὸν τοῦ Θεοῦ καταμαθόντες πρόνοιαν, τὴν διὰ τῶν προφητῶν, τὴν διὰ τῶν ἱερέων, τὴν ἐν πολέμῳ, τὴν ἐν εἰρήνῃ, οὐ δειμαίνουσιν ὡς ἐφορῶντα τὸν τῶν ὅλων Θεόν. Ἐντεῦθεν αὐτοῖς εἰσφέρει συμβουλὴν καὶ παραίνεσιν, [οὐ μόνον δὲ τὸ τηνικαῦτα τοῖς τοιαῦτα νενοσηκόσιν, ἀλλὰ καὶ μέχρι τοῦ νῦν καὶ παντὸς τοῦ βίου κρατοῦσιν.]
«Ton laon sou, Kyrie, etapeinōsan; kai tēn klēronomian sou ekakōsan. Chēran kai orphanon apekteinan, kai prosēlyton ephoneusan. » Pan eidos adikias, Despota, par' autōn tolmatai. Epi tę̄ dynasteią brenthyontai, adikois de kechrēntai logois; ta pragmata tōn logōn esti chalepōtera. Hai tōn homozygōn esterēmenai, kai hoi paterōn erēmian olophyromenoi prokeintai toutois, hōs hetoimon thērama. Hoi ex ethnōn proselēlythotes, kai kata tous sous nomous pothēsantes politeuesthai, tēn adikon par' autōn sphagēn hypomenousi; Prosēlytous gar toutous ōnomase. « Kai eipan; Ouk opsetai anthrōpos, oude synēsei ho Theos tou Iakōb. » Hautē tēs asebeias epitasis. Tauta gar, phēsi, tolmōsin, ouch hēgoumenoi se ephoran, oude promētheisthai tōn anthrōpeiōn pragmatōn; ouch haplōs de proskeitai to ho Theos Iakōb, all᾽ eis auxēsin tēs katēgorias. Pollēn gar peri ton laon tou Theou katamathontes pronoian, tēn dia tōn prophētōn, tēn dia tōn hiereōn, tēn en polemǭ, tēn en eirēnę̄, ou deimainousin hōs ephorōnta ton tōn holōn Theon. Enteuthen autois eispherei symboulēn kai parainesin, [ou monon de to tēnikauta tois toiauta nenosēkosin, alla kai mechri tou nyn kai pantos tou biou kratousin.]
"They have humbled your people, Lord, and afflicted your inheritance. They killed the widow and the orphan and murdered the stranger." "Every kind of injustice, Master, is dared by them. They swagger in their power and use unjust words; and their deeds are harsher than their words. Women bereft of husbands and those mourning the loss of fathers lie before them as ready prey. Those who came from the nations and longed to live by your laws suffer unjust slaughter from them"; for he named these "strangers." "And they said, 'The Lord will not see, nor will the God of Jacob understand.'" This is the height of impiety. "For they dare these things," he says, "thinking that you do not watch nor take care of human affairs." He did not add "the God of Jacob" idly but to increase the accusation. For having learned of God's great providence toward his people, through the prophets, through the priests, in war and in peace, they do not dread the God of all as watching over them. From here he brings them counsel and exhortation, [not only to those then suffering from such things, but also to those who hold power down to now and through all of life.]
Ps 94:5 (93:5 LXX) (quotation, high confidence) · Ps 94:6 (93:6 LXX) (quotation, high confidence) · Ps 94:7 (93:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:5-7: the unjust rulers oppress widows, orphans, and strangers, thinking God does not see.
- The final clause is bracketed in Migne (opening bracket supplied), probably an addition from the catena.
Notes on the original text
- Digital text corrected (opening bracket lost in the OCR; stray letters (OCR); stray mark (OCR); verse number leaked into the text (OCR)): καὶ τὴν " κληρονομίαν → καὶ τὴν κληρονομίαν; τούτους ὠνόμασε. ζ΄ « → τούτους ὠνόμασε. «; ἀνθρωπείων το πραγμάτων → ἀνθρωπείων πραγμάτων; οὐ μόνον δὲ τὸ τηνικαῦτα → [οὐ μόνον δὲ τὸ τηνικαῦτα.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 93.5 (PG 80 80:1631; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-5
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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.
93.8PG 80 80:1631
« Σύνετε δὴ, ἄφρονες ἐν τῷ λαῷ, καὶ μωροὶ, ποτὲ φρονήσατε.» Ὀψὲ γ' οὖν ποτε, ὦ ἀνόητοι, συνιδεῖν ἐθελήσατε, καὶ μαθεῖν τῶν πραγμάτων τὴν φύσιν· [ὅτι ἀράχνῃ ἔοικεν ἡ τοῦ παρόντος βίου κατάστασις.]
« Synete dē, aphrones en tǭ laǭ, kai mōroi, pote phronēsate.» Opse g' oun pote, ō anoētoi, synidein ethelēsate, kai mathein tōn pragmatōn tēn physin; [hoti arachnę̄ eoiken hē tou parontos biou katastasis.]
"Understand, you senseless among the people; and you fools, at last be wise." "Late though it is, you foolish ones, be willing at last to understand and to learn the nature of things" [that the condition of the present life is like a spider's web].
Ps 94:8 (93:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:8: the foolish are urged at last to understand.
- The bracketed clause is bracketed in Migne, probably an addition from the catena.
Notes on the original text
- Digital text corrected (stray letters (OCR); stray mark (OCR)): Ὀψε το γ' οὖν ποτε → Ὀψὲ γ' οὖν ποτε; καὶ το μαθεῖν → καὶ μαθεῖν; [" ὅτι ἀράχνῃ → [ὅτι ἀράχνῃ.
Cite (SBL): Theodoret, Interp. Ps. 93.8 (PG 80 80:1631; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-8
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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.
93.9PG 80 80:1633
« Ὁ φυτεύσας τὸ οὖς, οὐχὶ ἀκούει; ἢ ὁ πλάσας τὸν ὀφθαλμὸν, οὐχὶ κατανοεῖ; › Σφόδρα συλλογιστικῶς τὴν διδασκαλίαν προσήνεγκεν. Ὁ ἐκ πηλοῦ γὰρ, φησὶ, τὸν ὀφθαλμὸν διαπλάσας, καὶ τὴν ὀπτικὴν ἐνέργειαν αὐτῷ δωρησάμενος, καὶ τὰ ὦτα ὡσαύτως δημιουργήσας, καὶ τὴν ἀκουστικὴν αἴσθησιν χαρισάμενος, αὐτὸς οὐχ ὁρᾷ, οὐδὲ ἀκούει, ἀλλὰ ὁ τούτων δημιουργὸς ἐστέρηται τῆς ἐνεργείας ἣν τοῖς ἄλλοις κεχάρισται;
« Ho phyteusas to ous, ouchi akouei? ē ho plasas ton ophthalmon, ouchi katanoei? › Sphodra syllogistikōs tēn didaskalian prosēnenken. Ho ek pēlou gar, phēsi, ton ophthalmon diaplasas, kai tēn optikēn energeian autǭ dōrēsamenos, kai ta ōta hōsautōs dēmiourgēsas, kai tēn akoustikēn aisthēsin charisamenos, autos ouch horą, oude akouei, alla ho toutōn dēmiourgos esterētai tēs energeias hēn tois allois kecharistai?
"He who planted the ear, does he not hear? Or he who formed the eye, does he not perceive?" He brought the teaching very syllogistically. "He who formed the eye out of clay and gave it the power of sight, and likewise created the ears and granted the sense of hearing, does he himself not see or hear? Is the creator of these deprived of the activity he has granted to others?"
Ps 94:9 (93:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:9: the maker of eye and ear must himself see and hear.
Notes on the original text
- Digital text corrected (OCR accent slip): ώσαύτως → ὡσαύτως.
Cite (SBL): Theodoret, Interp. Ps. 93.9 (PG 80 80:1633; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-93-9) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
93.10PG 80 80:1633
« Ὁ παιδεύων ἔθνη οὐχὶ ἐλέγξει; › Τὰ ἔθνη, φησὶν, ἃ μήτε νόμον ἐδέξαντο, μήτε προφητικῆς ἀπολαύει διδασκαλίας, ὑποβάλλει παιδείαις, καὶ τὴν ὑμετέραν οὐκ ἐλέγξει παρανομίαν; « Ὁ διδάσκων ἄνθρωπον γνῶσιν. » Καὶ μὴν τῶν ἀνθρώπων τὴν φύσιν αὐτὸς ἐδημιούργησε λογικήν, καὶ διὰ τῶν ἐν τῇ κτίσει θεωρουμένων, καὶ καθ' ἑκάστην γιγνομένων ἡμέραν, πλείονα τὴν γνῶσιν ἐργάζεται.
« Ho paideuōn ethnē ouchi elenxei? › Ta ethnē, phēsin, ha mēte nomon edexanto, mēte prophētikēs apolauei didaskalias, hypoballei paideiais, kai tēn hymeteran ouk elenxei paranomian? « Ho didaskōn anthrōpon gnōsin. » Kai mēn tōn anthrōpōn tēn physin autos edēmiourgēse logikēn, kai dia tōn en tę̄ ktisei theōroumenōn, kai kath' hekastēn gignomenōn hēmeran, pleiona tēn gnōsin ergazetai.
"He who disciplines nations, will he not reprove?" "He subjects to discipline the nations," he says, "which neither received a law nor enjoy prophetic teaching; and will he not reprove your lawlessness?" "He who teaches man knowledge." "And indeed he himself created the nature of men rational, and through what is seen in creation and happens each day he increases knowledge."
Ps 94:10 (93:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:10: God, who disciplines even the nations without the law and gives men knowledge, will surely reprove his own people.
Cite (SBL): Theodoret, Interp. Ps. 93.10 (PG 80 80:1633; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-10
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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.
93.11PG 80 80:1633
« Κύριος γινώσκει τοὺς διαλογισμοὺς τῶν ἀνθρώπων, ὅτι εἰσὶ μάταιοι. » ᾿Αλλὰ γὰρ οὐ μόνον ὁρᾷ καὶ ἀκούει· ἀλλὰ καὶ τοὺς ἡμετέρους ἐπίσταται λογισμοὺς, τοὺς ψευδῆ περὶ τῆς αὐτοῦ προνοίας τοπάζοντας · οὕτως ἐκείνοις δὲ τὴν προσφυῆ ποιησάμενος θεραπείαν, προσφέρει τοῖς ἀδικουμένοις ἀποχρῶσαν ψυχαγωγίαν· πιθανωτέραν δὲ αὐτὴν ἐργαζόμενος ποιεῖται τοὺς λόγους.
« Kyrios ginōskei tous dialogismous tōn anthrōpōn, hoti eisi mataioi. » ᾿Alla gar ou monon horą kai akouei; alla kai tous hēmeterous epistatai logismous, tous pseudē peri tēs autou pronoias topazontas ; houtōs ekeinois de tēn prosphyē poiēsamenos therapeian, prospherei tois adikoumenois apochrōsan psychagōgian; pithanōteran de autēn ergazomenos poieitai tous logous.
"The Lord knows the thoughts of men, that they are vain." "For he not only sees and hears, but also knows our thoughts, which guess falsely about his providence." Having thus given those men the suitable treatment, he offers sufficient comfort to the wronged, and to make it more persuasive he frames his words.
Ps 94:11 (93:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:11: God knows the vain thoughts of those who deny his providence.
Notes on the original text
- Digital text corrected (OCR letter slip): ἐκείνοις Βὲ τὴν → ἐκείνοις δὲ τὴν.
Cite (SBL): Theodoret, Interp. Ps. 93.11 (PG 80 80:1633; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-11
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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.
93.12PG 80 80:1633
« Μακάριος ἄνθρωπος ὃν ἂν παιδεύσῃς, Κύριε· καὶ ἐκ τοῦ νόμου σου διδάξεις αὐτόν. » Πολλοὶ μὲν γὰρ ἀθλίους εἰώθασιν ἀποκαλεῖν τοὺς τὴν εὐσέβειαν ἀσπαζομένους καὶ ἀδικίαν ὑφισταμένους· ἐγὼ δὲ αὐτοὺς ζηλωτοὺς καὶ μακαρίους ἀποκαλῶ, παίδευσιν γυμναζομένους, καὶ τοῦ θείου νόμου καρπουμένους τὴν ὠφέλειαν.
« Makarios anthrōpos hon an paideusę̄s, Kyrie; kai ek tou nomou sou didaxeis auton. » Polloi men gar athlious eiōthasin apokalein tous tēn eusebeian aspazomenous kai adikian hyphistamenous; egō de autous zēlōtous kai makarious apokalō, paideusin gymnazomenous, kai tou theiou nomou karpoumenous tēn ōpheleian.
"Blessed is the man whom you discipline, Lord, and teach out of your law." "Many are accustomed to call wretched those who embrace piety and suffer injustice; but I call them enviable and blessed, being exercised by discipline and reaping the benefit of the divine law."
Ps 94:12 (93:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:12: those disciplined by God and taught his law are blessed, not wretched.
- A stray bracket is removed.
Notes on the original text
- Digital text corrected (stray bracket and letters (OCR)): γυμναζομένους,] καὶ τοὺς θείου νόμου θε καρπουμένους → γυμναζομένους, καὶ τοῦ θείου νόμου καρπουμένους.
Cite (SBL): Theodoret, Interp. Ps. 93.12 (PG 80 80:1633; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-12
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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.
93.13PG 80 80:1633
« Τοῦ πραΰναι αὐτὸν ἀφ᾿ ἡμερῶν πονηρῶν. » Ὁ γὰρ μικρὰν παιδείαν κατὰ τὸν παρόντα βίον δεχόμενος, πραότερον ἕξει τὸ μέλλον κριτήριον· ἡμέραν γὰρ πονηρὰν τὴν αἰώνιον ἐκάλεσε κόλασιν. « “Ἕως οὗ ὀρυγῇ τῷ ἁμαρτωλῷ βόθρος. » Οἱ γὰρ τὴν παρανομίαν ἀσπαζόμενοι τῇ διηνεκεῖ τιμωρίᾳ παραδοθήσονται. Ὥσπερ γὰρ τὸν εἰς βαθὺ ἐμπεσόντα βόθρον ἀναβῆναι τῶν ἀδυνάτων, μηδενός ἐπαμύνοντος · οὕτω διαφυγεῖν τὴν αἰώνιον ἀδύνατον κόλασιν, μὴ τῆς θείας τοῦτο βουλομένης φιλανθρωπίας.
« Tou praÿnai auton aph᾿ hēmerōn ponērōn. » Ho gar mikran paideian kata ton paronta bion dechomenos, praoteron hexei to mellon kritērion; hēmeran gar ponēran tēn aiōnion ekalese kolasin. « “Heōs hou orygę̄ tǭ hamartōlǭ bothros. » Hoi gar tēn paranomian aspazomenoi tę̄ diēnekei timōrią paradothēsontai. Hōsper gar ton eis bathy empesonta bothron anabēnai tōn adynatōn, mēdenos epamynontos ; houtō diaphygein tēn aiōnion adynaton kolasin, mē tēs theias touto boulomenēs philanthrōpias.
"To give him rest from evil days." For one who receives small discipline in the present life will have a gentler judgment to come; for he called eternal punishment the evil day. "Until a pit is dug for the sinner." For those who embrace lawlessness will be handed over to unending punishment. For as it is impossible for one who has fallen into a deep pit to climb out with no one helping, so it is impossible to escape eternal punishment unless divine love for humankind wills it.
Ps 94:13 (93:13 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:13: discipline now spares the righteous in the judgment, while the wicked fall into the pit of eternal punishment.
Notes on the original text
- Digital text corrected (stray letters (OCR)): Τοῦ σε πραΰναι → Τοῦ πραΰναι.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. Ps. 93.13 (PG 80 80:1633; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-13
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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.
93.14PG 80 80:1633
« Ὅτι οὐκ ἀπώσεται Κύριος τὸν λαὸν αὐτοῦ· καὶ τὴν κληρονομίαν αὐτοῦ οὐκ ἐγκαταλείψει. » [ Κληρονομίαν οὐ τὸν Ἰσραὴλ ὠνόμασε μόνον, ἀλλὰ καὶ τὸν ἐξ ἐθνῶν λαόν· καὶ μάλιστα τοῦτον. Περὶ μὲν γὰρ ἐκείνου ὁ μακάριος ἔφη Μωῦσῆς· « Καὶ ἐγενήθη μερὶς Κυρίου λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ. Περὶ δὲ τοῦ νέου λαοῦ, ὅν ὁ ἐκ Θεοῦ Θεὸς τῷ ἑκουσίῳ θανάτῳ περιεποιήσατο, συγκληρονόμους ὀνομάζει ὁ θεῖος ᾿Απόστολος· αὐτὸς γὰρ τὴν νέαν διαθήκην καὶ ἀληθινὴν μερίδα ὁρίζεται· οὓς διὰ λουτροῦ παλιγγενεσίας ἀνέπλασεν.] Καὶ κατὰ τὸν παρόντα δὲ βίον τῆς προσηκούσης ἀπολαύσεται προμηθείας ὁ θεῖος λαὸς, ἅτε δὴ κληρονομία καὶ λαὸς αὐτοῦ χρηματίσας.
« Hoti ouk apōsetai Kyrios ton laon autou; kai tēn klēronomian autou ouk enkataleipsei. » [ Klēronomian ou ton Israēl ōnomase monon, alla kai ton ex ethnōn laon; kai malista touton. Peri men gar ekeinou ho makarios ephē Mōysēs; « Kai egenēthē meris Kyriou laos autou Iakōb, schoinisma klēronomias autou Israēl. Peri de tou neou laou, hon ho ek Theou Theos tǭ hekousiǭ thanatǭ periepoiēsato, synklēronomous onomazei ho theios ᾿Apostolos; autos gar tēn nean diathēkēn kai alēthinēn merida horizetai; hous dia loutrou palingenesias aneplasen.] Kai kata ton paronta de bion tēs prosēkousēs apolausetai promētheias ho theios laos, hate dē klēronomia kai laos autou chrēmatisas.
"For the Lord will not cast off his people, and will not forsake his inheritance." [He named as inheritance not Israel alone but also the people from the nations, and this one especially. For about that one the blessed Moses said, "And the Lord's portion became his people Jacob, Israel the measured lot of his inheritance"; but about the new people, which God from God won by his voluntary death, the divine apostle names them fellow heirs; for he himself defines the new covenant and the true portion, those whom he refashioned through the washing of rebirth.] And in the present life too the divine people will enjoy fitting providence, since it has been named his inheritance and people.
Ps 94:14 (93:14 LXX) (quotation, high confidence) · Deut 32:9 (quotation, high confidence) · Rom 8:17 (allusion, medium confidence) · Titus 3:5 (allusion, high confidence)
Notes and citation
Summary: Psalm 94:14: God will not abandon his people and inheritance (an addition: especially the church of the nations, refashioned in baptism).
- The bracketed passage is bracketed in Migne (closing bracket restored), probably an addition from the catena.
Notes on the original text
- Digital text corrected (OCR accent slip; closing bracket misread (OCR); stray space (OCR)): ἀνέπλασεν. | Καὶ → ἀνέπλασεν.] Καὶ; όνομάζει → ὀνομάζει; χρηματίσας . → χρηματίσας..
Topics: Baptism
Cite (SBL): Theodoret, Interp. Ps. 93.14 (PG 80 80:1633; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-14
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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.
93.15PG 80 80:1635
« "Ἕως οὗ δικαιοσύνη ἐπιστρέψῃ εἰς κρίσιν;» Ταύτης μέντοι τεύξεται τῆς προνοίας, ἕως ἂν ἡ τοῦ Θεοῦ δικαιοσύνη φανῇ, πάντων ἀνθρώπων ποιουμένη τὴν κρίσιν. Αἰνίττεται δὲ ὁ λόγος τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν τὴν ἐνανθρώπησιν, καὶ τῶν Ἰουδαίων τὴν ἄρνησιν. Δικαιοσύνην γὰρ αὐτὸν ἐκάλεσε τὸν Δεσπότην Χριστόν . Αὐτὸς γὰρ καὶ Ἥλιος δικαιοσύνης ὠνόμασται, καὶ περὶ αὐτοῦ ἔφη ὁ μακάριος Παῦλος· « Ἑδόθη ἡμῖν σοφία ἀπὸ Θεοῦ, δικαιοσύνη τε, καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις. » Τῆς τοῦ Θεοῦ τοίνυν μνημονεύσας προνοίας, καὶ εἰρηκὼς, ὅτι « Οὐκ ἀπώσεται Κύριος τὸν λαὸν αὐτοῦ, καὶ τὴν κληρονομίαν αὐτοῦ οὐκ ἐγκαταλείψει, » καὶ τὴν ἐσομένην αὐτῶν προθεασάμενος ἄρνησιν, εἰκότως ἐπήγαγεν, «Ἕως οὗ ἐπιστρέψῃ δικαιοσύνη εἰς κρίσιν. » "Εως γὰρ ἂν μὴ ἀρνηθῶσι τῆς δικαιοσύνης τὴν ἐπιφάνειαν, τῆς ἄνωθεν τεύξονται προμηθείας. « Καὶ ἐχόμενοι αὐτῆς πάντες οἱ εὐθεῖς τῇ καρδίᾳ. » Ὁ δὲ ᾿Ακύλας καὶ ὁ Θεοδοτίων. Καὶ ὀπίσω αὐτῆς πάντες οἱ εὐθεῖς τῇ καρδίᾳ. Τούτῳ γὰρ, φησὶ, τῷ σωτηρίῳ, ὃ δικαιοσύνην ἐκάλεσεν, ἀκολουθήσουσιν οἱ καθαρὰν ἀπιστίας διάνοιαν ἔχοντες, καὶ εὐθέσι χρώμενοι λογισμοῖς. Συμβαίνει δὲ τοῖς εἰρημένοις καὶ τοῦ Κυρίου τὰ ῥήματα. Ἰδὼν γὰρ τὸν Πέτρον καὶ τὸν ᾿Ανδρέαν βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν, εἶπεν αὐτοῖς· « Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἀλιεῖς ἀνθρώπων. » Καὶ τῷ εἰρηκότι, « Ἐπίτρεψόν μοι ἀπελθεῖν θάψαι τὸν πατέρα μου, › εἶπεν ὁ Κύριος. « "Αφες τοὺς νεκροὺς θάπτειν τοὺς ἑαυτῶν νεκροὺς, σὺ δὲ ἐλθὼν ἀκολούθει μοι. » Ἰουδαίων μὲν οὖν, φησὶ, μέχρι τῆς ἀρνήσεως ποιήσεται πρόνοιαν, τοὺς δὲ εὐθεῖς τῇ καρδίᾳ ἀκολούθους ἔξει, ἐχομένους αὐτοῦ, καὶ ἀντεχομένους, καὶ καταλιπεῖν οὐδ᾽ ὅλως ἀνεχομένους.
« "Heōs hou dikaiosynē epistrepsę̄ eis krisin?» Tautēs mentoi teuxetai tēs pronoias, heōs an hē tou Theou dikaiosynē phanę̄, pantōn anthrōpōn poioumenē tēn krisin. Ainittetai de ho logos tou Theou kai Sōtēros hēmōn tēn enanthrōpēsin, kai tōn Ioudaiōn tēn arnēsin. Dikaiosynēn gar auton ekalese ton Despotēn Christon . Autos gar kai Hēlios dikaiosynēs ōnomastai, kai peri autou ephē ho makarios Paulos; « Hedothē hēmin sophia apo Theou, dikaiosynē te, kai hagiasmos, kai apolytrōsis. » Tēs tou Theou toinyn mnēmoneusas pronoias, kai eirēkōs, hoti « Ouk apōsetai Kyrios ton laon autou, kai tēn klēronomian autou ouk enkataleipsei, » kai tēn esomenēn autōn protheasamenos arnēsin, eikotōs epēgagen, «Heōs hou epistrepsę̄ dikaiosynē eis krisin. » "Eōs gar an mē arnēthōsi tēs dikaiosynēs tēn epiphaneian, tēs anōthen teuxontai promētheias. « Kai echomenoi autēs pantes hoi eutheis tę̄ kardią. » Ho de ᾿Akylas kai ho Theodotiōn. Kai opisō autēs pantes hoi eutheis tę̄ kardią. Toutǭ gar, phēsi, tǭ sōtēriǭ, ho dikaiosynēn ekalesen, akolouthēsousin hoi katharan apistias dianoian echontes, kai euthesi chrōmenoi logismois. Symbainei de tois eirēmenois kai tou Kyriou ta rhēmata. Idōn gar ton Petron kai ton ᾿Andrean ballontas amphiblēstron eis tēn thalassan, eipen autois; « Deute opisō mou, kai poiēsō hymas alieis anthrōpōn. » Kai tǭ eirēkoti, « Epitrepson moi apelthein thapsai ton patera mou, › eipen ho Kyrios. « "Aphes tous nekrous thaptein tous heautōn nekrous, sy de elthōn akolouthei moi. » Ioudaiōn men oun, phēsi, mechri tēs arnēseōs poiēsetai pronoian, tous de eutheis tę̄ kardią akolouthous exei, echomenous autou, kai antechomenous, kai katalipein oud᾽ holōs anechomenous.
"Until righteousness returns to judgment." "It will obtain this providence until the righteousness of God appears, making judgment of all men." The word hints at the incarnation of our God and Savior and the denial by the Jews. For he called Christ the Lord "righteousness"; for he has been named the Sun of righteousness, and about him the blessed Paul said, "He became for us wisdom from God, righteousness, sanctification, and redemption." Having mentioned God's providence, then, and said, "The Lord will not cast off his people and will not forsake his inheritance," and having foreseen their coming denial, he rightly added, "Until righteousness returns to judgment." "For until they deny the appearing of righteousness, they will obtain providence from above." "And all the upright in heart hold to it." Aquila and Theodotion have: "And after it all the upright in heart." "For this salvation, which he called righteousness, will be followed by those who have a mind pure of unbelief and use upright thoughts." The Lord's words agree with this. For seeing Peter and Andrew casting a net into the sea, he said to them, "Come after me, and I will make you fishers of men"; and to the one who said, "Permit me to go and bury my father," the Lord said, "Let the dead bury their own dead; but you come and follow me." "He will take care of the Jews, then, until their denial; but he will have the upright in heart as followers, holding to him, clinging to him, and not bearing to leave him at all."
Ps 94:15 (93:15 LXX) (quotation, high confidence) · Mal 4:2 (3:20 LXX) (allusion, high confidence) · 1 Cor 1:30 (quotation, high confidence) · Matt 4:19 (quotation, high confidence) · Matt 8:21 (quotation, high confidence) · Matt 8:22 (quotation, high confidence)
Notes and citation
Summary: Psalm 94:15: God's care for the Jews lasts until they deny Christ, the righteousness of God; the upright in heart follow him, as the apostles did.
- The statement about the Jews' denial is Theodoret's; translated as written.
Notes on the original text
- Digital text corrected (OCR slips and split word; split word (OCR); stray letter (OCR); stray letters (OCR); stray mark (OCR)): "Ἕως " οὗ → "Ἕως οὗ; δικαιο σύνης → δικαιοσύνης; προθεασάμενος ὁ ἄρνησιν → προθεασάμενος ἄρνησιν; ἐπήγαγεν", «Ἕως → ἐπήγαγεν, «Ἕως; τῷ σωτηρίῳ, ὁ δικαιοσύνην ἐκάλεσεν, ἀκολοθήσουσιν οἱ και θαρὰν → τῷ σωτηρίῳ, ὃ δικαιοσύνην ἐκάλεσεν, ἀκολουθήσουσιν οἱ καθαρὰν; φησὶ ἐε, μέχρι → φησὶ, μέχρι; κατα λιπεῖν → καταλιπεῖν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Ps. 93.15 (PG 80 80:1635; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-15
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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.
93.16PG 80 80:1635
« Τίς ἀναστήσεταί μοι ἐπὶ πονηρευομένους, ἢ τίς συμπαραστήσεταί μοι ἐπὶ τοὺς ἐργαζομένους τὴν ἀνομίαν; » Σαφέστερον δὲ ὁ Σύμμαχος· Τις ἀναστήσεται ὑπὲρ ἐμοῦ πρὸς κακούργους ; τις ἐνστήσεται ὑπὲρ ἐμοῦ πρὸς ἐργαζομένους ἀδικίας; Πάσης ἀνθρωπίνης εἰμὶ φησὶν, ἔρημος βοηθείας, ἀλλ᾽ ἔχω τὸν μέγαν ἐπίκουρον, τὸν σκεδάσαι ῥᾳδίως δυνάμενον τῶν ἐναντίων τὸ στίφος• Τοῦτο γὰρ διὰ τῶν ἐπιφερομένων ἐδήλωσεν.
« Tis anastēsetai moi epi ponēreuomenous, ē tis symparastēsetai moi epi tous ergazomenous tēn anomian? » Saphesteron de ho Symmachos; Tis anastēsetai hyper emou pros kakourgous ? tis enstēsetai hyper emou pros ergazomenous adikias? Pasēs anthrōpinēs eimi phēsin, erēmos boētheias, all᾽ echō ton megan epikouron, ton skedasai rhądiōs dynamenon tōn enantiōn to stiphos• Touto gar dia tōn epipheromenōn edēlōsen.
"Who will rise up for me against evildoers, or who will stand with me against those who work lawlessness?" Symmachus more clearly: "Who will rise up on my behalf against wrongdoers? Who will stand up on my behalf against those who work injustice?" "I am bereft of all human help," he says, "but I have the great helper, who can easily scatter the throng of the adversaries." He showed this through what follows.
Ps 94:16 (93:16 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:16: without human help, the psalmist has God as his helper.
Notes on the original text
- Digital text corrected (word broken by stray letters (OCR)): ἐργαζομένους ἀδινος. κίας → ἐργαζομένους ἀδικίας.
Cite (SBL): Theodoret, Interp. Ps. 93.16 (PG 80 80:1635; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-16
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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.
93.17PG 80 80:1637
« Εἰ μὴ ὅτι Κύριος ἐβοήθησέ μοι παρὰ βραχύ παρῴκησε τῷ ᾅδῃ ἡ ψυχή μου. » Εἰ μὴ γὰρ τῆς παρ' αὐτοῦ προνοίας ἀπήλαυσα, πάντως ἄν με θανάτῳ παρέδωκαν.
« Ei mē hoti Kyrios eboēthēse moi para brachy parǭkēse tǭ hądę̄ hē psychē mou. » Ei mē gar tēs par' autou pronoias apēlausa, pantōs an me thanatǭ paredōkan.
"If the Lord had not helped me, my soul would soon have dwelt in Hades." "For if I had not enjoyed providence from him, they would surely have handed me over to death."
Ps 94:17 (93:17 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:17: without God's help the psalmist would have died.
Cite (SBL): Theodoret, Interp. Ps. 93.17 (PG 80 80:1637; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-17
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
93.18PG 80 80:1637
« Εἰ ἔλεγον, σεσάλευται ὁ πούς μου, τὸ ἔλεός σου, Κύριε, ἐβοήθει μοι. » Παραυτίκα γὰρ τὴν σὴν ἐπικαλούμενος πρόνοιαν, καὶ τὴν οἰκείαν διδάσκων ἀσθένειαν, τῆς σῆς φιλανθρωπίας ἀπήλαυον
« Ei elegon, sesaleutai ho pous mou, to eleos sou, Kyrie, eboēthei moi. » Parautika gar tēn sēn epikaloumenos pronoian, kai tēn oikeian didaskōn astheneian, tēs sēs philanthrōpias apēlauon
"If I said, 'My foot has slipped,' your mercy, Lord, helped me." "For at once calling on your providence and confessing my own weakness, I enjoyed your love for humankind."
Ps 94:18 (93:18 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:18: when the psalmist confessed his weakness, God's mercy held him up.
Cite (SBL): Theodoret, Interp. Ps. 93.18 (PG 80 80:1637; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-18
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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.
93.19PG 80 80:1637
« Κατὰ τὸ πλῆθος τῶν ὀδυνῶν μου ἐν τῇ καρδίᾳ μου, αἱ παρακλήσεις σου εὔφραναν τὴν ψυχήν μου. » ᾿Αναλογοῦσαν δὲ ταῖς ὀδύναις τὴν παρὰ τῆς σῆς ἀγαθότητος ἐδεχόμην παραψυχήν. Οὕτω καὶ ὁ μακάριος ἔφη Παῦλος· « Καθὼς περισσεύει τὰ παθήματα τοῦ Χριστοῦ εἰς ἡμᾶς, οὕτω διὰ τοῦ Χριστοῦ περισσεύει καὶ ἡ παράκλησις ἡμῶν. » Καὶ πάλιν Ἐν παντὶ θλιβόμενοι, ἀλλ᾿ οὐ στενοχωρούμενοι• ἀπορούμενοι, ἀλλ᾽ οὐκ ἐξαπορούμενοι · διωκόμενοι, ἀλλ' οὐκ ἐγκαταλειπόμενοι · καταβαλλόμενοι, ἀλλ᾿ οὐκ ἀπολλύμενοι. »
« Kata to plēthos tōn odynōn mou en tę̄ kardią mou, hai paraklēseis sou euphranan tēn psychēn mou. » ᾿Analogousan de tais odynais tēn para tēs sēs agathotētos edechomēn parapsychēn. Houtō kai ho makarios ephē Paulos; « Kathōs perisseuei ta pathēmata tou Christou eis hēmas, houtō dia tou Christou perisseuei kai hē paraklēsis hēmōn. » Kai palin En panti thlibomenoi, all᾿ ou stenochōroumenoi• aporoumenoi, all᾽ ouk exaporoumenoi ; diōkomenoi, all' ouk enkataleipomenoi ; kataballomenoi, all᾿ ouk apollymenoi. »
"According to the multitude of my pains in my heart, your comforts gladdened my soul." "I received comfort from your goodness proportionate to my pains." So too the blessed Paul said, "As the sufferings of Christ abound in us, so through Christ our comfort abounds too"; and again, "Afflicted in every way, but not crushed; perplexed, but not despairing; persecuted, but not forsaken; struck down, but not destroyed."
Ps 94:19 (93:19 LXX) (quotation, high confidence) · 2 Cor 1:5 (quotation, high confidence) · 2 Cor 4:8 (quotation, high confidence) · 2 Cor 4:9 (quotation, high confidence)
Notes and citation
Summary: Psalm 94:19: God's comfort matches the psalmist's pains, as Paul also says.
Cite (SBL): Theodoret, Interp. Ps. 93.19 (PG 80 80:1637; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
93.20PG 80 80:1637
« Μὴ συμπροσέσται σοι θρόνος ἀνομίας, ὁ πλάσσων κόπον ἐπὶ πρόσταγμα. » Σαφέστερον δὲ ὁ Σύμμαχος· Μὴ συναφθήσεταί σοι θρόνος ἐπηρείας, ὁ πλάσσων ταλαιπωρίαν κατὰ προστάγματος; Οὐκ ἀνέξῃ, φησὶ, κοινωνῆσαι τῆς ἀδικίας τοῖς παρανόμως δικάζουσιν· οἱ ἐναντίαν τοῖς ὑπὸ σοῦ προστεταγμένοις τὴν ψῆφον ἐκφέροντες, τὴν ἐντεῦθεν φυομένην ἐπισπῶνται ταλαιπωρίαν. « Θρόνον γὰρ ἐπηρείας καὶ ἀνομίας » τοὺς ἀδίκους ἐκάλεσε δικαστὰς, οἱ κόπον καὶ ταλαιπωρίαν δρέπονται τῆς ἀδικίας καρπόν.
« Mē symprosestai soi thronos anomias, ho plassōn kopon epi prostagma. » Saphesteron de ho Symmachos; Mē synaphthēsetai soi thronos epēreias, ho plassōn talaipōrian kata prostagmatos? Ouk anexę̄, phēsi, koinōnēsai tēs adikias tois paranomōs dikazousin; hoi enantian tois hypo sou prostetagmenois tēn psēphon ekpherontes, tēn enteuthen phyomenēn epispōntai talaipōrian. « Thronon gar epēreias kai anomias » tous adikous ekalese dikastas, hoi kopon kai talaipōrian drepontai tēs adikias karpon.
"Shall the throne of lawlessness be joined with you, which frames trouble by decree?" Symmachus more clearly: "Shall the throne of insult be joined to you, which frames misery against the decree?" "You will not bear," he says, "to share the injustice of those who judge lawlessly; those who bring verdicts contrary to what you have commanded draw on themselves the misery that grows from it." For he called the unjust judges "the throne of insult and lawlessness," who reap toil and misery as the fruit of injustice.
Ps 94:20 (93:20 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:20: God has no fellowship with unjust judges who decree against his law.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Ps. 93.20 (PG 80 80:1637; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-20
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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.
93.21PG 80 80:1637
« Θηρεύσουσιν ἐπὶ ψυχὴν δικαίου, καὶ αἷμα ἀθῶον καταδικάσονται. » Ἔργον γὰρ τοῖς παρανόμοις τούτοις δικασταῖς, πάσῃ μηχανῇ κατὰ τῶν δικαίων κεχρῆσθαι, καὶ τῶν ἀθώων καὶ ἀναιτίων καταψηφίζεσθαι θάνατον, [ καὶ τὰς ἄλλας τιμωρίας · δημεύσεις λέγω καὶ ἐξορίας, καὶ τὰ ὅμοια τούτοις. ]
« Thēreusousin epi psychēn dikaiou, kai haima athōon katadikasontai. » Ergon gar tois paranomois toutois dikastais, pasę̄ mēchanę̄ kata tōn dikaiōn kechrēsthai, kai tōn athōōn kai anaitiōn katapsēphizesthai thanaton, [ kai tas allas timōrias ; dēmeuseis legō kai exorias, kai ta homoia toutois. ]
"They will hunt for the soul of the righteous and condemn innocent blood." For it is the work of these lawless judges to use every device against the righteous and to condemn the innocent and blameless to death [and to the other punishments, I mean confiscations, exiles, and the like].
Ps 94:21 (93:21 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:21: the unjust judges plot against the righteous and condemn the innocent.
- The bracketed words are bracketed in Migne, probably an addition from the catena.
Cite (SBL): Theodoret, Interp. Ps. 93.21 (PG 80 80:1637; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
93.22PG 80 80:1637
« Καὶ ἐγένετό μοι Κύριος καταφυγή · καὶ ὁ Θεός μου εἰς βοηθὸν ἐλπίδος μου. » Ἐγὼ δὲ τῆς παρὰ τοῦ Δεσπότου προνοίας ἀπήλαυσα , καὶ αὐτὸν ἔσχον περίβολον ἰσχυρόν.
« Kai egeneto moi Kyrios kataphygē ; kai ho Theos mou eis boēthon elpidos mou. » Egō de tēs para tou Despotou pronoias apēlausa , kai auton eschon peribolon ischyron.
"And the Lord became my refuge, and my God the help of my hope." "But I enjoyed the Master's providence and had him as a strong wall."
Ps 94:22 (93:22 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:22: God became the psalmist's refuge.
Cite (SBL): Theodoret, Interp. Ps. 93.22 (PG 80 80:1637; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-22
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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.
93.23PG 80 80:1639
« Καὶ ἀποδώσει αὐτοῖς Κύριος τὴν ἀνομίαν αὐτῶν, καὶ κατὰ τὴν πονηρίαν αὐτῶν ἀφανιεῖ αὐτοὺς Κύριος ὁ Θεός. » Ἐκεῖνοι δὲ τρυγήσουσι τοὺς τῶν ἰδίων πόνων καρποὺς, καὶ τῆς πονηρίας ἄξια τὰ ἐπίχειρα δέξονται. Ταῦτα οὐκ ἐκείνοις μόνοις, ἀλλὰ καὶ πᾶσιν ἀνθρώποις ἐγράφη. Πάντων γὰρ ἀνθρώπων ὁ τῶν ὅλων Θεὸς προμηθούμενος, πᾶσι τὴν πρόσφορον προσφέρει θεραπείαν.
« Kai apodōsei autois Kyrios tēn anomian autōn, kai kata tēn ponērian autōn aphaniei autous Kyrios ho Theos. » Ekeinoi de trygēsousi tous tōn idiōn ponōn karpous, kai tēs ponērias axia ta epicheira dexontai. Tauta ouk ekeinois monois, alla kai pasin anthrōpois egraphē. Pantōn gar anthrōpōn ho tōn holōn Theos promēthoumenos, pasi tēn prosphoron prospherei therapeian.
"And the Lord will repay them their lawlessness, and according to their wickedness the Lord our God will destroy them." "But they will reap the fruits of their own labors and receive the wages worthy of their wickedness." These things were written not for them alone but for all men. For the God of all, taking forethought for all men, offers fitting treatment to all.
Ps 94:23 (93:23 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 94:23: the wicked will reap the fruit of their wickedness; the lesson is for all people.
Notes on the original text
- Digital text corrected (stray word (OCR)): ὁ δὲ τῶν ὅλων Θεὸς προμηθούμενος → ὁ τῶν ὅλων Θεὸς προμηθούμενος.
Cite (SBL): Theodoret, Interp. Ps. 93.23 (PG 80 80:1639; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/93-23
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 94
94.1PG 80 80:1639
• Αἶνος ᾠδῆς τῷ Δαβίδ. » ᾿Ανεπίγραφος παρ' Εβραίοις. Ἰωσίας ὁ βασιλεὺς κομιδῆ γέγονεν εὐσεβής. Οὗτος θεασάμενος τοῦ λαοῦ τὸ πλεῖστον τὴν τῶν εἰδώλων ἀσπασάμενον θεραπείαν, προσέταξε μὲν ἅπαντας κατασφαγῆναι δὲ τῶν εἰδώλων τοὺς ἱερέας, τοὺς δὲ τούτων βωμοὺς ἐκ βάθρων ἀνασπασθῆναι· τῶν δὲ τετελευτηκότων ἱερέων ἀνορύξας τοὺς τάφους, τὰ τούτων ὀστᾶ κατέκαυσεν ἐν αὐτοῖς τοῖς τῶν δαιμόνων βωμοῖς. Εἶτα τὸν λαὸν ἅπαντα συναθροίσας, μεταμελείᾳ χρήσασθαι παραινεῖ, καὶ τὸν Θεὸν ἱλεώσασθαι, καὶ τούτῳ διαφυγεῖν τῷ τρόπῳ τὴν ἠπειλημένην πανωλεθρίαν. Ὀλδὰ γὰρ ἡ προφῆτις δεινὰ καὶ χαλεπὰ παντὶ προεθέσπισε τῷ λαῷ. Ταῦτα τοίνυν πόῤῥωθεν ὁ μακάριος Δαβὶδ τοῖς προφητικοῖς ὀφθαλμοῖς προϊδὼν, τοῦτον συνέγραψε τὸν ψαλμὸν, καὶ εἰς ἐκείνων ὠφέλειαν, καὶ διδασκαλίαν πάντων ἀνθρώπων. Ἐσχημάτισται δὲ ὁ ψαλμὸς ἐκ προσώπου τοῦ Ἰωσίου, καὶ τῶν τοῦ Θεοῦ ἱερέων. « Δεῦτε, ἀγαλλιασώμεθα τῷ Κυρίῳ, ἀλαλάξωμεν τῷ Θεῷ τῷ Σωτῆρι ἡμῶν. » Χορευόντων ἐστὶ τὸ προοίμιον, καὶ ἡδομένων ἐπὶ τῇ τῆς ἀσεβείας ἀπαλλαγῇ. Κοινῇ, φησὶ, τῷ Θεῷ τὸν ἐπινίκιον ἀναπέμψωμεν ὕμνον. Ὁ γὰρ ἀλαλαγμὸς νικώντων ἐστὶ φωνή. Ἐνίκησε δὲ τῶν εὐσεβῶν ὁ χορὸς τὸ στίφος τῶν δυσσεβῶν. Εἰκότως τοίνυν τὴν ἐπινίκιον ᾠδὴν προσφέρουσι τῷ Θεῷ· [καὶ μάλιστα ὁ τῶν ἀποστόλων καὶ μαρτύρων χορός. ῎Αλλως δ᾽ ἂν νοήσειαν καὶ ἅπαντες οἱ κατ' αὐτούς· « Δεῦτε, ἀγαλλιασώμεθα τῷ Κυρίῳ, ἀλαλάξωμεν τῷ Θεῷ τῷ Σωτῆρι ἡμῶν, » τῷ τὴν ἡμετέραν σωτηρίαν διὰ παθημάτων πραγματευσαμένῳ ἵνα πάντας ἡμᾶς ἀπαθείας ἀξιώσειε · τῷ ἑλομένῳ κατελθεῖν μέχρι τοῦ ᾅδου ἵνα ἡμᾶς εἰς τοὺς οὐρανοὺς ἀναγάγῃ.]
• Ainos ǭdēs tǭ Dabid. » ᾿Anepigraphos par' Ebraiois. Iōsias ho basileus komidē gegonen eusebēs. Houtos theasamenos tou laou to pleiston tēn tōn eidōlōn aspasamenon therapeian, prosetaxe men hapantas katasphagēnai de tōn eidōlōn tous hiereas, tous de toutōn bōmous ek bathrōn anaspasthēnai; tōn de teteleutēkotōn hiereōn anoryxas tous taphous, ta toutōn osta katekausen en autois tois tōn daimonōn bōmois. Eita ton laon hapanta synathroisas, metameleią chrēsasthai parainei, kai ton Theon hileōsasthai, kai toutǭ diaphygein tǭ tropǭ tēn ēpeilēmenēn panōlethrian. Olda gar hē prophētis deina kai chalepa panti proethespise tǭ laǭ. Tauta toinyn porrhōthen ho makarios Dabid tois prophētikois ophthalmois proïdōn, touton synegrapse ton psalmon, kai eis ekeinōn ōpheleian, kai didaskalian pantōn anthrōpōn. Eschēmatistai de ho psalmos ek prosōpou tou Iōsiou, kai tōn tou Theou hiereōn. « Deute, agalliasōmetha tǭ Kyriǭ, alalaxōmen tǭ Theǭ tǭ Sōtēri hēmōn. » Choreuontōn esti to prooimion, kai hēdomenōn epi tę̄ tēs asebeias apallagę̄. Koinę̄, phēsi, tǭ Theǭ ton epinikion anapempsōmen hymnon. Ho gar alalagmos nikōntōn esti phōnē. Enikēse de tōn eusebōn ho choros to stiphos tōn dyssebōn. Eikotōs toinyn tēn epinikion ǭdēn prospherousi tǭ Theǭ; [kai malista ho tōn apostolōn kai martyrōn choros. ᾿Allōs d᾽ an noēseian kai hapantes hoi kat' autous; « Deute, agalliasōmetha tǭ Kyriǭ, alalaxōmen tǭ Theǭ tǭ Sōtēri hēmōn, » tǭ tēn hēmeteran sōtērian dia pathēmatōn pragmateusamenǭ hina pantas hēmas apatheias axiōseie ; tǭ helomenǭ katelthein mechri tou hądou hina hēmas eis tous ouranous anagagę̄.]
"Praise of an ode, of David"; untitled among the Hebrews. King Josiah was very pious. Seeing most of the people embracing the worship of idols, he commanded that the priests of the idols all be slaughtered and their altars torn up from the foundations; and opening the tombs of the dead priests, he burned their bones on the very altars of the demons. Then, gathering all the people, he urges them to repent, to propitiate God, and in this way to escape the threatened utter destruction; for the prophetess Huldah had foretold terrible and grievous things to the whole people. The blessed David, foreseeing these things from afar with prophetic eyes, wrote this psalm both for their benefit and for the teaching of all men. The psalm is framed in the person of Josiah and the priests of God. "Come, let us rejoice in the Lord; let us shout to God our Savior." The opening is that of people dancing and delighting in their release from impiety. "Together," he says, "let us send up the hymn of victory to God." For shouting is the cry of victors; and the chorus of the pious defeated the throng of the impious. So they rightly offer the song of victory to God; [and especially the chorus of apostles and martyrs. Otherwise all like them too might understand: "Come, let us rejoice in the Lord; let us shout to God our Savior," who accomplished our salvation through sufferings so as to count us all worthy of freedom from suffering, who chose to descend even to Hades so as to lead us up to heaven.]
Ps 95:1 (94:1 LXX) (quotation, high confidence) · 2 Kgs 23:20 (allusion, high confidence) · 2 Kgs 23:16 (allusion, high confidence) · 2 Kgs 22:16 (allusion, high confidence)
Notes and citation
Summary: Psalm 95, title and verse 1: the psalm foresees Josiah's reform and his call to the people to repent; it opens with a shout of victory over idolatry.
- The final passage is bracketed in Migne (opening bracket supplied), probably an addition from the catena.
Notes on the original text
- Digital text corrected (OCR accent slip; opening bracket lost in the OCR; stray letters (OCR)): Οὗτος σε θεασάμενος → Οὗτος θεασάμενος; ἱερέων δε ἀνορύξας → ἱερέων ἀνορύξας; τῷ σο Θεῷ → τῷ Θεῷ; καὶ μάλιστα ὁ τῶν ἀποστόλων → [καὶ μάλιστα ὁ τῶν ἀποστόλων; ἀναγάγη.] → ἀναγάγῃ.].
Cite (SBL): Theodoret, Interp. Ps. 94.1 (PG 80 80:1639; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-1
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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.
94.2PG 80 80:1639
« Προφθάσωμεν τὸ πρόσωπον αὐτοῦ ἐν ἐξομολογήσει· καὶ ἐν ψαλμοῖς ἀλαλάξωμεν αὐτῷ. » Πρὸ τοῦ καιροῦ τῆς τιμωρίας τῇ μεταμελείᾳ χρησώμεθα, καὶ πρὶν τὴν καθ᾽ ἡμῶν ἐξενεχθῆναι ψῆφον, τὸν Δεσπότην ἐκμειλιξώμεθα · προσενέγκωμεν δὲ αὐτῷ καὶ τὴν πρέπουσαν ὑμνῳδίαν. Εἶτα διδάσκει τοῦ Θεοῦ τὴν νίκην, καὶ τῶν εἰδώλων τὴν ἧτταν.
« Prophthasōmen to prosōpon autou en exomologēsei; kai en psalmois alalaxōmen autǭ. » Pro tou kairou tēs timōrias tę̄ metameleią chrēsōmetha, kai prin tēn kath᾽ hēmōn exenechthēnai psēphon, ton Despotēn ekmeilixōmetha ; prosenenkōmen de autǭ kai tēn prepousan hymnǭdian. Eita didaskei tou Theou tēn nikēn, kai tōn eidōlōn tēn hēttan.
"Let us come before his face with thanksgiving, and shout to him with psalms." "Before the time of punishment let us repent, and before the verdict against us is brought, let us appease the Master; and let us offer him fitting hymnody." Then he teaches God's victory and the defeat of the idols.
Ps 95:2 (94:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 95:2: the people are urged to repent and praise God before judgment falls.
Notes on the original text
- Digital text corrected (stray letters (OCR)): Πρὸ τοῦ σε καιροῦ → Πρὸ τοῦ καιροῦ; καὶ σὲ πρὶν τὴν → καὶ πρὶν τὴν.
Cite (SBL): Theodoret, Interp. Ps. 94.2 (PG 80 80:1639; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-2
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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.
94.3PG 80 80:1641
« Ὅτι Θεὸς μέγας Κύριος, καὶ βασιλεὺς μέγας ἐπὶ πᾶσαν τὴν γῆν. » ῎Αῤῥητος γὰρ ἡ τοῦ ἡμετέρου Δεσπότου δύναμις. Οὗτος Θεὸς ἀληθὴς, οὗτος κατὰ πάντων ἔχει τὸ κράτος, καὶ τὴν ψευδῆ προσηγορίαν ἐλέγχει τῶν καλουμένων θεῶν. Εἶτα ὡς δυνατὸν ἀνθρωπείᾳ φύσει τῆς θείας δυνάμεως τὰ τεκμήρια δείκνυσιν.
« Hoti Theos megas Kyrios, kai basileus megas epi pasan tēn gēn. » ᾿Arrhētos gar hē tou hēmeterou Despotou dynamis. Houtos Theos alēthēs, houtos kata pantōn echei to kratos, kai tēn pseudē prosēgorian elenchei tōn kaloumenōn theōn. Eita hōs dynaton anthrōpeią physei tēs theias dynameōs ta tekmēria deiknysin.
"For the Lord is a great God and a great king over all the earth." "For the power of our Master is inexpressible. He is true God; he holds power over all and exposes the false title of the so-called gods." Then he shows, as far as human nature can, the proofs of divine power.
Ps 95:3 (94:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 95:3: the Lord is the true God and great king, exposing the false gods.
Notes on the original text
- Digital text corrected (OCR accent slip): ψευδή προσηγορίαν → ψευδῆ προσηγορίαν.
Cite (SBL): Theodoret, Interp. Ps. 94.3 (PG 80 80:1641; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-3
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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.
94.4PG 80 80:1641
«Ὅτι ἐν τῇ χειρὶ αὐτοῦ τὰ πέρατα τῆς γῆς καὶ τὰ ὕψη τῶν ὀρέων αὐτοῦ εἰσιν. Ὅτι αὐτοῦ ἐστιν ἡ θάλασσα, καὶ αὐτὸς ἐποίησεν αὐτήν· καὶ τὴν ξηρὰν αἱ χεῖρες αὐτοῦ ἔπλασαν. » Πάντων ἐστὶ ποιητὴς, πάντων Δεσπότης, αὐτὸς τὰ πάντα κυβερνᾷ· ἐν τῇ χειρὶ περιέχει τὴν κτίσιν, τὴν ὑγρὰν οὐσίαν, καὶ τὴν ξηρὰν αὐτὸς ἐδημιούργησε λόγῳ· αὐτοῦ εἰσι καὶ τῶν ὀρέων αἱ κορυφαὶ, κἂν μυριάκις οἱ δαίμονες πείθωσι τῶν ἀνθρώπων τοὺς ἀνοήτους ἐν τούτοις αὐτοῖς τὰ τεμένη πηγνύναι.
«Hoti en tę̄ cheiri autou ta perata tēs gēs kai ta hypsē tōn oreōn autou eisin. Hoti autou estin hē thalassa, kai autos epoiēsen autēn; kai tēn xēran hai cheires autou eplasan. » Pantōn esti poiētēs, pantōn Despotēs, autos ta panta kyberną; en tę̄ cheiri periechei tēn ktisin, tēn hygran ousian, kai tēn xēran autos edēmiourgēse logǭ; autou eisi kai tōn oreōn hai koryphai, kan myriakis hoi daimones peithōsi tōn anthrōpōn tous anoētous en toutois autois ta temenē pēgnynai.
"For in his hand are the ends of the earth, and the heights of the mountains are his. For the sea is his, and he made it, and his hands formed the dry land." "He is maker of all, Master of all; he steers all things; he holds creation in his hand; he created both the wet and the dry substance by a word; the peaks of the mountains are his, even if the demons persuade foolish men countless times to set up their precincts on them."
Ps 95:4 (94:4 LXX) (quotation, high confidence) · Ps 95:5 (94:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 95:4-5: God made and holds all things, even the mountain heights where the demons' shrines stood.
Cite (SBL): Theodoret, Interp. Ps. 94.4 (PG 80 80:1641; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-4
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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.
94.6PG 80 80:1641
« Δεῦτε προσκυνήσωμεν, καὶ προσπέσωμεν αὐτῷ, κλαύσωμεν ἐναντίον [Κυρίου] τοῦ ποιήσαντος ἡμᾶς. » Συνδράμωμεν τοίνυν προθύμως, καὶ τὸ προσῆκον αὐτῷ προσενέγκωμεν σέβας, καὶ ὀλοφυρόμενοι, καὶ δακρύοντες, τὸν ἔλεον ἐξαιτήσωμεν· αὐτὸς γὰρ ἡμῶν καὶ Ποιητὴς καὶ Δεσπότης. Διδάσκει δὲ καὶ ἡ ἱστορία καὶ τοῦ Ἰωσίου, καὶ τοῦ λαοῦ τὰ δάκρυα, ἃ μετὰ τὴν ἀνάγνωσιν τοῦ Δευτερονομίου προέχεαν.
« Deute proskynēsōmen, kai prospesōmen autǭ, klausōmen enantion [Kyriou] tou poiēsantos hēmas. » Syndramōmen toinyn prothymōs, kai to prosēkon autǭ prosenenkōmen sebas, kai olophyromenoi, kai dakryontes, ton eleon exaitēsōmen; autos gar hēmōn kai Poiētēs kai Despotēs. Didaskei de kai hē historia kai tou Iōsiou, kai tou laou ta dakrya, ha meta tēn anagnōsin tou Deuteronomiou proechean.
"Come, let us worship and fall down before him; let us weep before [the Lord] who made us." "Let us run together eagerly, offer him fitting reverence, and, lamenting and weeping, beg for mercy; for he is our maker and Master." The history too teaches the tears of Josiah and the people, which they shed after the reading of Deuteronomy.
Ps 95:6 (94:6 LXX) (quotation, high confidence) · 2 Kgs 22:19 (allusion, high confidence)
Notes and citation
Summary: Psalm 95:6: the people are called to worship and weep before their maker, as Josiah and the people wept at the reading of the law.
- The bracketed word is bracketed in Migne.
Notes on the original text
- Digital text corrected (stray letters (OCR)): [το Κυρίου] → [Κυρίου].
Cite (SBL): Theodoret, Interp. Ps. 94.6 (PG 80 80:1641; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
94.7PG 80 80:1641
« Ὅτι αὐτός ἐστιν ὁ Θεὸς ἡμῶν , καὶ ἡμεῖς λαὸς νομῆς αὐτοῦ, καὶ πρόβατα χειρὸς αὐτοῦ. «Καὶ φύσει Δεσπότης ἡμῶν ἐστι, καὶ διαφερόντως ἡμῶν ὑπάρχει Θεός. Λαὸν γὰρ ἡμᾶς οἰκεῖον καλεῖ, καὶ ὡς οἰκείοις προβάτοις προσφέρει τὴν ἐπιμέλειαν. [Λέγει δὲ καὶ αὐτὸς ὁ Κύριος μετὰ τὴν ἀκατάληπτον αὐτοῦ ἐνανθρώπησιν · • Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει. » Καὶ πάλιν· · Ἐγώ εἰμι ὁ ποιμὴν ὁ καλὸς, καὶ τὴν ψυχὴν τίθημι ὑπὲρ τῶν προβάτων, καὶ τὰ ἑξῆς.] Εἶτα λοιπὸν ἀπειλοῦσι τοῖς μὴ πειθομένοις τὴν τιμωρίαν, καὶ τῇ τῶν πατέρων δεδιττόμενοι μνήμῃ, καὶ διὰ τῆς ἐκείνης κατηγορίας τὴν ὠφέλειαν πραγματευόμενοι.
« Hoti autos estin ho Theos hēmōn , kai hēmeis laos nomēs autou, kai probata cheiros autou. «Kai physei Despotēs hēmōn esti, kai diapherontōs hēmōn hyparchei Theos. Laon gar hēmas oikeion kalei, kai hōs oikeiois probatois prospherei tēn epimeleian. [Legei de kai autos ho Kyrios meta tēn akatalēpton autou enanthrōpēsin ; • Ta probata ta ema tēs phōnēs mou akouei. » Kai palin; ; Egō eimi ho poimēn ho kalos, kai tēn psychēn tithēmi hyper tōn probatōn, kai ta hexēs.] Eita loipon apeilousi tois mē peithomenois tēn timōrian, kai tę̄ tōn paterōn dedittomenoi mnēmę̄, kai dia tēs ekeinēs katēgorias tēn ōpheleian pragmateuomenoi.
"For he is our God, and we are the people of his pasture and the sheep of his hand." "He is our Master by nature and is our God in a special way. For he calls us his own people and gives us care as his own sheep." [The Lord himself too says after his incomprehensible incarnation, "My sheep hear my voice"; and again, "I am the good shepherd, and I lay down my life for the sheep," and so on.] Then they threaten punishment to the disobedient, frightening them with the memory of their fathers and procuring benefit through accusing them.
Ps 95:7 (94:7 LXX) (quotation, high confidence) · John 10:27 (quotation, high confidence) · John 10:11 (quotation, high confidence)
Notes and citation
Summary: Psalm 95:7: God is his people's shepherd; an addition recalls Christ the good shepherd.
- The bracketed passage is bracketed in Migne, probably an addition from the catena.
Notes on the original text
- Digital text corrected (stray letters (OCR); stray mark (OCR)): λαὸς τὸ νομῆς → λαὸς νομῆς; [" Λέγει δὲ → [Λέγει δὲ.
Cite (SBL): Theodoret, Interp. Ps. 94.7 (PG 80 80:1641; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-7
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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.
94.8PG 80 80:1641
« Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν. Ὡς ἐν τῷ παραπικρασμῷ. » Ἐπειδὴ τὴν προτέραν ὑμῶν ἀσέβειαν διὰ τὴν οἰκείαν φιλανθρωπίαν ὁ Δεσπότης παρεῖδε, νῦν γοῦν αὐτοῦ παραινοῦντος ἀκούσατε, καὶ τὴν σωτήριον διδασκαλίαν προσφέροντος, καὶ μὴ μιμήσησθε τῶν πατέρων τὴν ἀτέρμονα καὶ ἀντίτυπον γνώμην. Παραπικρασμὸν γὰρ κέκληκε τὴν ἐν τῇ ἐρήμῳ πολλάκις γεγενημένην ἀντιλογίαν. Οὕτω καὶ ἐν ἑτέρῳ ἔφη ψαλμῷ· « Ποσάκις παρεπίκραναν αὐτὸν ἐν τῇ ἐρήμῳ, παρώργισαν αὐτὸν ἐν γῇ ἀνύδρῳ. › Ἔδειξε δὲ καὶ τὸ τῆς γνώμης αὐθαίρετον. Οὐ γὰρ ἁπλῶς εἶπε· Μὴ σκληρυνθῆτε, ἀλλὰ « Μὴ σκληρύνητε τὰς καρδίας ὑμῶν, » διδάσκων ὡς αὐτοί εἰσι τῆς τοιαύτης καρδίας δημιουργοί · εἶτα σαφέστερον τῆς τῶν πατέρων ἀπειθείας ἀναμιμνήσκει. • Κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ, οὗ ἐπείρασάν με οἱ πατέρες ὑμῶν, ἐδοκίμασαν με, καὶ εἶδον τὰ ἔργα μου. Τεσσαράκοντα ἔτη. Ἐπειδὴ γὰρ εἰς τὴν ἐπηγγελμένην εἰσελθεῖν οὐκ ἠβουλήθησαν γῆν, ἀλλ᾽ ἀντεῖπον κελεύοντι τῷ Θεῷ, δέος ἄλογον προβαλλόμενοι, καὶ δειλίαν φάσκοντες, ὡς αὐτοὶ μὲν ἀναιρεθήσονται, δορυάλωτα δὲ τὰ παιδία γενηθήσεται, τὸν τεσσαρακοντούτην αὐτοὺς ἐν τῇ ἐρήμῳ διαγαγεῖν παρεσκεύασε χρόνον, ἕως αὐτοὶ κατηναλώθησαν. « Προσώχθισα τῇ γενεᾷ ἐκείνῃ, καὶ εἶπον, ᾿Αεὶ πλανῶνται τῇ καρδίᾳ. » Ὁ δὲ Ακύλας, καὶ ὁ Σύμμαχος, ἀντὶ τοῦ Προσώχθισα, Δυσηρεστήθην εἰρήκασι · τούτου, φησὶν, ἕνεκα τὴν γενεὰν ἐκείνην ἐβδελυξάμην, τὸ κοῦφον αὐτῶν καὶ εὐρίπιστον τῆς γνώμης ἰδών.
« Sēmeron ean tēs phōnēs autou akousēte, mē sklērynēte tas kardias hymōn. Hōs en tǭ parapikrasmǭ. » Epeidē tēn proteran hymōn asebeian dia tēn oikeian philanthrōpian ho Despotēs pareide, nyn goun autou parainountos akousate, kai tēn sōtērion didaskalian prospherontos, kai mē mimēsēsthe tōn paterōn tēn atermona kai antitypon gnōmēn. Parapikrasmon gar keklēke tēn en tę̄ erēmǭ pollakis gegenēmenēn antilogian. Houtō kai en heterǭ ephē psalmǭ; « Posakis parepikranan auton en tę̄ erēmǭ, parōrgisan auton en gę̄ anydrǭ. › Edeixe de kai to tēs gnōmēs authaireton. Ou gar haplōs eipe; Mē sklērynthēte, alla « Mē sklērynēte tas kardias hymōn, » didaskōn hōs autoi eisi tēs toiautēs kardias dēmiourgoi ; eita saphesteron tēs tōn paterōn apeitheias anamimnēskei. • Kata tēn hēmeran tou peirasmou en tę̄ erēmǭ, hou epeirasan me hoi pateres hymōn, edokimasan me, kai eidon ta erga mou. Tessarakonta etē. Epeidē gar eis tēn epēngelmenēn eiselthein ouk ēboulēthēsan gēn, all᾽ anteipon keleuonti tǭ Theǭ, deos alogon proballomenoi, kai deilian phaskontes, hōs autoi men anairethēsontai, doryalōta de ta paidia genēthēsetai, ton tessarakontoutēn autous en tę̄ erēmǭ diagagein pareskeuase chronon, heōs autoi katēnalōthēsan. « Prosōchthisa tę̄ geneą ekeinę̄, kai eipon, ᾿Aei planōntai tę̄ kardią. » Ho de Akylas, kai ho Symmachos, anti tou Prosōchthisa, Dysērestēthēn eirēkasi ; toutou, phēsin, heneka tēn genean ekeinēn ebdelyxamēn, to kouphon autōn kai euripiston tēs gnōmēs idōn.
"Today, if you hear his voice, do not harden your hearts, as in the provocation." "Since the Master in his love for humankind overlooked your former impiety, listen to him now at least as he exhorts and offers saving teaching, and do not imitate the endless and stubborn mind of your fathers." He called the frequent contradiction in the desert "the provocation." So too he said in another psalm, "How often they embittered him in the desert, provoked him to anger in a waterless land." He also showed the free choice of the will; for he did not say simply, "Do not be hardened," but "Do not harden your hearts," teaching that they themselves are the makers of such a heart. Then he reminds them more clearly of their fathers' disobedience: "As in the day of temptation in the desert, where your fathers tempted me, tested me, and saw my works forty years." For since they would not enter the promised land but contradicted God when he commanded, putting forward an irrational fear and pleading cowardice, saying that they would be killed and their children taken captive, he made them spend forty years in the desert until they were used up. "I was angered with that generation and said, 'They always go astray in heart.'" For "I was angered" Aquila and Symmachus said "I was displeased." "For this reason," he says, "I loathed that generation, seeing the lightness and fickleness of their mind."
Ps 95:8 (94:8 LXX) (quotation, high confidence) · Ps 95:9 (94:9 LXX) (quotation, high confidence) · Ps 95:10 (94:10 LXX) (quotation, high confidence) · Ps 78:40 (77:40 LXX) (quotation, high confidence) · Num 14:3 (allusion, high confidence) · Num 14:33 (allusion, high confidence)
Notes and citation
Summary: Psalm 95:8-10: the people are warned not to harden their hearts, a free choice, as their fathers did in the desert and were kept out of the land forty years.
- Stray marks and a bracket are removed.
Notes on the original text
- Digital text corrected (OCR accent slip; stray bracket (OCR); stray letters (OCR); stray marks (OCR)): παρεῖδε "", → παρεῖδε,; τὰς καρδίας ὑμῶν δι, διδάσκων → τὰς καρδίας ὑμῶν, » διδάσκων; πειρασμοῦ ἐὲ ἐν τῇ → πειρασμοῦ ἐν τῇ; τὰ ἔργα μου. [ἱ] Τεσσαράκοντα → τὰ ἔργα μου. Τεσσαράκοντα; κελεύοντι τῷ Θεῷ, ] δέος → κελεύοντι τῷ Θεῷ, δέος; Δυσηρεστήθην ειρήκασι → Δυσηρεστήθην εἰρήκασι.
Cite (SBL): Theodoret, Interp. Ps. 94.8 (PG 80 80:1641; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-8
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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.
94.11PG 80 80:1643
« Αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου, ὡς ὤμοσα ἐν τῇ ὀργῇ μου· Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. » Οἱ δὲ ταῖς ὠμοσμέναις ἀπειλαῖς προσέχειν οὐκ ἠθέλησαν, οὐδὲ μεταμελείᾳ λῦσαι τὴν ἀπειλὴν ἠβουλήθησαν. Οὗ δὴ χάριν τῆς τοῖς πατράσιν ἐπηγγελμένης οὐκ ἀπήλαυσαν γῆς. Τὴν γῆν γὰρ ἐκείνην κατάπαυσιν αὐτοῦ προσηγόρευσεν, ἢ κατὰ τοὺς ἄλλους ἑρμηνευτὰς ἀνάπαυσιν. Ἐπειδὴ γὰρ ἐν τῇ ἐρήμῳ μεταβάσεις ὁδοιποροῦντες ἐποιοῦντο συχνὰς, τῆς σκηνῆς ἡγουμένης, ἐν ᾗ κατοικεῖν ὁ Θεὸς ἐνομίζετο, ἐν δὲ τῇ γῇ τῆς ἐπαγγελίας, καὶ αὐτοὶ τῆς ὁδοιπορίας ἐπαύσαντο, καὶ ἡ σκηνὴ τοῖς ἀφιερωθεῖσιν ἐνεπάγη χωρίοις, εἰκότως κατάπαυσιν ἐκάλεσε τῆς ἐπαγγελίας τὴν γῆν. Ὁδοὺς δὲ Θεοῦ τὰς οἰκονομίας ἐκάλεσεν.
« Autoi de ouk egnōsan tas hodous mou, hōs ōmosa en tę̄ orgę̄ mou; Ei eiseleusontai eis tēn katapausin mou. » Hoi de tais ōmosmenais apeilais prosechein ouk ēthelēsan, oude metameleią lysai tēn apeilēn ēboulēthēsan. Hou dē charin tēs tois patrasin epēngelmenēs ouk apēlausan gēs. Tēn gēn gar ekeinēn katapausin autou prosēgoreusen, ē kata tous allous hermēneutas anapausin. Epeidē gar en tę̄ erēmǭ metabaseis hodoiporountes epoiounto sychnas, tēs skēnēs hēgoumenēs, en hę̄ katoikein ho Theos enomizeto, en de tę̄ gę̄ tēs epangelias, kai autoi tēs hodoiporias epausanto, kai hē skēnē tois aphierōtheisin enepagē chōriois, eikotōs katapausin ekalese tēs epangelias tēn gēn. Hodous de Theou tas oikonomias ekalesen.
"But they did not know my ways; as I swore in my anger, 'They shall not enter into my rest.'" "But they would not attend to the sworn threats, nor would they undo the threat by repentance." For this reason they did not enjoy the land promised to the fathers. For he called that land his rest, or, according to the other translators, his repose. For since in the desert they made frequent removals on the march, with the tabernacle leading, in which God was thought to dwell, while in the promised land they stopped their journeying and the tabernacle was fixed in the consecrated places, he rightly called the promised land a rest. He called God's dispensations his ways.
Ps 95:11 (94:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 95:11: the rest God swore the disobedient would not enter is the promised land, where the tabernacle came to rest.
Notes on the original text
- Digital text corrected (OCR letter slip; stray letters (OCR)): Αὐτοὶ οι δὲ οὐκ → Αὐτοὶ δὲ οὐκ; προσηνόρευσεν → προσηγόρευσεν; ὁδοιποροῦντες σε ἐποιοῦντο → ὁδοιποροῦντες ἐποιοῦντο.
Cite (SBL): Theodoret, Interp. Ps. 94.11 (PG 80 80:1643; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/94-11
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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.