Interpretation of the Psalms
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Preface (Prothéōria)
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Ἐμοὶ μὲν πρὸ τῶν ἄλλων θείων λογίων καταθύμιον ἦν τοῦ μεγάλου Δαβὶδ ἑρμηνεῦσαι τὴν προφητείαν· ἐπειδὴ καὶ τῆς εὐσεβείας οἱ τρόφιμοι, καὶ ἀστοὶ καὶ χωρικοί, διαφερόντως ταύτῃ προσέχειν ἐσπουδάκασιν ἅπαντες. Οὐχ ἥκιστα δὲ οἱ τὸν ἀσκητικὸν ἀσπαζόμενοι βίον νύκτωρ ταύτην καὶ μεθ' ἡμέραν διὰ τῆς γλώττης προφέρουσι · τὸν τῶν ὅλων ὑμνοῦντες Θεὸν, καὶ τὰ τοῦ σώματος κατευνάζοντες πάθη. Τῇ γὰρ ἡδονῇ τῆς μελωδίας τὴν ὠφέλειαν ἡ θεία χάρις κεράσασα, τριπόθητόν τε καὶ ἀξιέραστον τοῖς ἀνθρώποις διδασκαλίαν προτέθεικε. Καὶ ἔστιν ἰδεῖν τῶν μὲν ἄλλων θείων Γραφῶν ἢ οὐδαμῶς, ἢ ὀλίγα, τῶν ἀνθρώπων μεμνημένους τοὺς πλείστους · τῶν δὲ πνευματικῶν τοῦ θεσπεσίου Δαβὶδ κρουμάτων πολλοὺς πολλάκις κάν ταῖς οἰκίαις, κὰν ταῖς ἀγυιαῖς, κὰν ταῖς ὁδοῖς ἀπομεμνημένους, καὶ τῇ τοῦ μέλους ἁρμονίᾳ σφᾶς αὐτοὺς καταθέλγοντας, καὶ διὰ ταύτης τῆς θυμηδείας καρπουμένους τὴν ὠφέλειαν. Διὰ ταῦτα μὲν οὖν πρώτην ταύτην ἐβουλόμην ἑρμηνεῦσαι τὴν προφητείαν, καὶ τὴν ἐν τῷ βυθῷ ὠφέλειαν προθεῖναι τοῖς φρονίμοις ἐμπόροις · ἵν᾿ ἄδοντες ὁμοῦ καὶ τὴν διάνοιαν τῶν ἀδομένων ὁρῶντες, διπλοῦν θερίζωνται κέρδος. Ἀλλὰ ταύτην ἡμῶν πέρας λαβεῖν τὴν προθυμίαν ' οὐκ εἴασαν οἱ τῶν ἄλλων θείων Γραφῶν παρ' ἡμῶν τὰς ἑρμηνείας αἰτήσαντες. Οἱ μὲν γὰρ τοῦ Ἄσματος τῶν ἀσμάτων ἐπήγγειλαν τὴν σαφήνειαν, οἱ δὲ τοῦ ἀνδρὸς τῶν ἐπιθυμιῶν· ἐπεθύμησαν διαγνῶναι τὴν προφητείαν· ἄλλοι δὲ τοῦ θεσπεσίου Ἰεζεκιήλ, καὶ ἕτεροι τῶν δώδεκα προφητῶν τὰς τῇ ἀσαφείᾳ κεκρυμμένας προῤῥήσεις σαφεῖς αὐτοῖς γενέσθαι καὶ δήλας ἐζήτησαν. Ἐπειδὴ τοίνυν δέδωκεν ὁ τῶν ὅλων Θεὸς, ὁ σοφίζων τοὺς τυφλοὺς, καὶ ἀποκαλύπτων μυστήρια, ὁ δοὺς στόμα ἀνθρώπῳ, καὶ ποιήσας δύσκωφον καὶ κωφὸν, καὶ βλέποντα καὶ τυφλὸν, τούτων αὐτοῦ τῶν θείων λόγων συμπεράναι τὴν ἑρμηνείαν· φέρε τὴν θείαν ἐπικαλεσάμενοι χάριν, τὴν ἄγουσαν τυφλοὺς, κατὰ τὴν προφητείαν, ἐν ὁδῷ ᾗ οὐκ ᾔδεισαν, καὶ τρίβους, ἃς οὐκ ἐπίσταντο, ὁδεῦσαι παρασκευάζουσαν, καὶ τοῖς πάλαι κωφοῖς τὸ τῶν θείων λογίων ἐπαΐειν παρέχουσαν, καὶ τοῖς ἐν σκότῳ καὶ ὁμίχλῃ διάγουσιν ὀφθαλμοῖς χορηγοῦσαν τὸ βλέπειν, καὶ τῆσδε τῆς προφητείας κατατολμήσωμεν. ᾿Αλλὰ μηδεὶς περιττὸν ἡμῶν τοῦτον ἡγείσθω τὸν πόνον, τῷ καὶ ἄλλους πρὸ ἡμῶν τήνδε προθεῖναι τὴν ἑρμηνείαν. Διαφόροις γὰρ ἐντυχὼν ὑπομνήμασι, καὶ τοὺς μὲν εἰς ἀλληγορίαν μετὰ πολλῆς χωρήσαντας ἀπληστίας εὑρὼν, τοὺς δὲ τισιν ἱστορίαις τὴν προφητείαν ἁρμόσαντας, ὡς Ἰουδαίοις μᾶλλον τὴν ἑρμηνείαν συνηγορεῖν, ἢ τοῖς τροφίμοις τῆς πίστεως προὔργου νενόμικα καὶ τούτων κάκείνων τὴν ἀμετρίαν φυγεῖν · ὅσα μὲν ταῖς παλαιαῖς προσῆκεν ἱστορίαις, ταύταις ταῦτα προσαρμόσαι καὶ νῦν· τὰς δὲ περὶ τοῦ Δεσπότου Χριστοῦ προῤῥήσεις, καὶ τῆς ἐξ ἐθνῶν Ἐκκλησίας, καὶ τῆς εὐαγγελικῆς πολιτείας, καὶ τῶν ἀποστολικῶν κηρυγμάτων, μὴ ἑτέροις ἀναθεῖναί τισιν, ὅπερ Ἰουδαίοις φίλον ποιεῖν κακουργίᾳ συζῶσι, καὶ τῆς σφῶν ἀπιστίας ἀπολογίαν ὑφαίνουσιν. ἱκανὴ γὰρ καὶ τῶν πραγμάτων ἡ μαρτυρία ποδηγῆσαι πρὸς τὴν ἀλήθειαν τῆς ἑρμηνείας τοὺς ταύτην ἐφιεμένους εὑρεῖν. Οὗ δὴ χάριν οὐδὲ λίαν ἐπίπονος ἡμῖν ἡ τῆς προῤῥήσεως ἑρμηνεία· δήλην γὰρ ταύτην ποιεῖ τῶν πραγμάτων ἡ θεωρία. Σπουδάσομεν δὲ ὡς οἷόν τε φυγεῖν μὲν τοῦ λόγου τὸ μῆκος, σύντομον δὲ προθεῖναι τοῖς βουλομένοις τὴν ὠφέλειαν. Πρότερον δέ γε τῶν ψαλμῶν δηλώσαντες τὸν σκοπὸν, οὕτω τῆς ἑρμηνείας ἁψόμεθα. Ἰστέον μέντοι, ὡς ἴδιον προφητείας οὐ μόνον τὰ ἐσόμενα προαγορεύειν, ἀλλὰ καὶ τὰ παρόντα, καὶ τὰ ἤδη γεγενημένα λέγειν · καὶ γὰρ ὁ θεσπέσιος Μωσῆς τὰ πάλαι καὶ πρόπαλαι ὑπὸ τοῦ Θεοῦ τῶν ὅλων κτισθέντα, καὶ τὸ εἶναι λαβόντα, σαφῶς ἡμᾶς ἐξεπαίδευσεν, οὐ παρ' ἀνθρώπων ταύτην τὴν διδασκαλίαν δεξάμενος, ἀλλ᾽ ἐκ τῆς τοῦ Πνεύματος χάριτος. Προεῖπε δὲ καὶ τὰ παρόντα, ὡς τῷ Φαραὼ τὰς ἐπενεχθείσας παιδείας, καὶ τῷ Ἰσραὴλ τοῦ μάννα τὴν χορηγίαν, καὶ τῶν κρεῶν τὴν μετάληψιν. Προεθέσπισε δὲ καὶ τὰ ἐσόμενα, τοῦ Δεσπότου Χριστοῦ τὴν παρουσίαν, τὴν Ἰουδαίων διασποράν, τὴν τῶν ἐθνῶν σωτηρίαν. Οὕτω καὶ ὁ θεῖος Δαβίδ, μετὰ τοῦτον πρῶτος προφητείαν συγγράψας, καὶ τῶν ἤδη γεγενημένων παρὰ τοῦ Θεοῦ τῶν ὅλων εὐεργεσιῶν ποιεῖται τὴν μνήμην, καὶ τὰ μακροῖς ὕστερον χρόνοις ἐσόμενα προσημαίνει. Οὐ μόνον δὲ προαγορευτικοῖς κέχρηται λόγοις, ἀλλὰ καὶ παραινετικοῖς καὶ νομοθετικοῖς · καὶ νῦν μὲν ἠθικὴν, νῦν δὲ δογματικὴν προσφέρει διδασκαλίαν· καὶ ποτὲ μὲν τὰς Ἰουδαίων ὀλοφύρεται συμφορὰς, ποτὲ δὲ τὴν τῶν ἐθνῶν σωτηρίαν προᾴδει. Πολλαχοῦ δὲ τοῦ Δεσπότου Χριστοῦ καὶ τὸ πάθος, καὶ τὴν ἀνάστασιν προθεσπίζει · καὶ τῇ ποικιλίᾳ τῆς προφητείας πολλὴν τοῖς προσέχειν ἐθέλουσι προσφέρει τὴν ἡδονήν. Τοὺς δὲ ψαλμοὺς οὐχ ἅπαντας αὐτοῦ τινες ἔφασαν εἶναι τοῦ Δαβὶδ , ἀλλὰ καὶ ἑτέρων. Ὅθεν καὶ τὰς ἐπιγραφὰς οὕτω νενοηκότες, τοὺς μὲν τῷ Ἰδιθοὺμ, τοὺς δὲ τῷ Αἰθὰμ , ἄλλους δὲ τοῖς υἱοῖς Κορὲ, καὶ ἑτέρους τῷ Ἀσὰφ ἀνέθεσαν, προφήτας καὶ αὐτοὺς ἐκ τῆς τῶν Παραλειπομένων ἱστορίας εἶναι μεμαθηκότες. Ἐγὼ δὲ περὶ τούτων μὲν οὐδὲν ἰσχυρίζομαι. Ποίαν γάρ μοι προστίθησιν ὠφέλειαν, εἴτε τούτου πάντες, εἴτ' ἐκείνων εἶέν τινες, δήλου γε ὄντος, ὡς ἐκ τῆς τοῦ θείου Πνεύματος ἐνεργείας συνεγράφησαν ἅπαντες; καὶ τὸν θεσπέσιον γὰρ Δαβὶδ προφήτην ἴσμεν, κἀκείνους προφήτας τῶν · Παραλειπομένων ἡ ἱστορία καλεῖ. Προφήτου δὲ ἴδιον, · τὸ τὴν γλῶτταν ὑπουργὸν παρέχειν τῇ τοῦ Πνεύματος χάριτι, κατὰ τὴν ἐν τοῖς Ψαλμοῖς φερομένην φωνὴν, « Ἡ γλῶσσά μου, φησὶ, κάλαμος γραμματέως ὀξυγράφου. » Κρατείτω δὲ ὅμως τῶν πλειόνων ἡ ψῆφος· τοῦ Δαβὶδ δὲ οἱ πλείους τῶν συγγραφέων τούτους ἔφασαν εἶναι. Ἐπειδὴ δὲ καὶ τὰς ἐπιγραφὰς τῶν Ψαλμῶν ψευδεῖς τινες ἀπεκάλεσαν, ἀναγκαῖον ἡγοῦμαι καὶ περὶ τούτου βραχέα διεξελθεῖν. Ἐμοὶ δοκεῖ τολμηρὸν εἶναι τὰς ἀνέκαθεν ἐμφερομένας ἐπὶ Πτολεμαίου, τοῦ τῆς Αἰγύπτου μετὰ τὸν ᾿Αλέξανδρον βασιλεύσαντος, ἀνατρέπειν ἐπιγραφὰς, ἂς οἱ ἑβδομήκοντα πάντες πρεσβύτεροι μετέθεσαν εἰς τὴν Ἑλλάδα φωνὴν, ὡς καὶ τὴν ἄλλην ἅπασαν θείαν Γραφήν. Πρὸ πεντήκοντα δὲ καὶ ἑκατὸν τῆς ἑρμηνείας ἐνιαυτῶν θείας ἀναπλησθεὶς χάριτος ὁ θαυμάσιος Ἔσδρας τὰς ἱερὰς ἀνέγραψε βίβλους, ὑπὸ τῆς τῶν Ἰουδαίων ἀμελείας, καὶ τῆς τῶν Βαβυλωνίων δυσσεβείας, πάλαι διαφθαρείσας. Εἰ δὲ κἀκεῖνος ὑπὸ τοῦ παναγίου Πνεύματος τὴν τούτων ἀνενεώσατο μνήμην, καὶ οὗτοι, μὴ δίχα τῆς θείας ἐπιπνοίας, μετὰ πολλῆς συμφωνίας μετήνεγκαν ταύτας εἰς τὴν Ἑλλάδα φωνὴν, πρὸς δὲ ταῖς ἄλλαις θείαις Γραφαῖς καὶ τὰς ἐπιγραφὰς ἡρμηνεύκασιν· τολμηρὸν οἶμαι καὶ λίαν θρασὺ, ψευδεῖς ταύτας προσαγορεύειν, καὶ τοὺς οἰκείους λογισμοὺς τῆς τοῦ Πνεύματος ἐνεργείας σοφωτέρους ὑπολαμβάνειν. Τοῦτο δὲ δείξει σαφέστερον καὶ ἡ κατὰ μέρος τῶν Ψαλμῶν ἑρμηνεία. Καὶ τὸ διάψαλμα δὲ διαφόρως ἡρμήνευσαν. Οἱ μὲν γὰρ τῆς τοῦ Πνεύματος ἐνεργείας παῦλαν ὑπέλαβον εἶναι, οἱ δὲ προφητείας ἐναλλαγὴν, οἱ δὲ τοῦ μέλους μεταβολήν. Εἷς δὲ, τῇ τοῦ ᾿Ακύλα χρησάμενος έρμηνείᾳ, τὸ ἀεὶ τέθεικεν ἀντὶ τοῦ διαψάλματος, τῷ ἡγουμένῳ στίχῳ τοῦτο συνάπτεσθαι φήσας. Οἷον ἐν τῷ τρίτῳ ψαλμῷ μετὰ τὸ, « Φωνῇ μου πρὸς Κύριον ἐκέκραξα, καὶ ἐπήκουσέ μου ἐξ ὄρους ἁγίου › αὐτοῦ, › προσκείμενον εὑρίσκομεν τὸ διάψαλμα. Ὁ δὲ ᾿Ακύλας οὕτως συνῆψε, « Καὶ ἐπήκουσέ μου ἐξ ὄρους ἁγίου αὑτοῦ ἀεὶ. » Καὶ οὕτω δὲ ἐφεξῆς τῷ ἡγουμένῳ στίχῳ συνάπτει, μίαν διάνοιαν ἐργαζόμενος. Ἐγὼ δὲ καὶ τοὺς Ἑβδομήκοντα, καὶ τοὺς ἄλλους ἅπαντας τῆς θείας Γραφῆς ἑρμηνευτὰς τῷ διαψάλματι κεχρημένους εὑρίσκων, οὐ δίκαιον ἡγοῦμαι τοσούτων μὲν καὶ τοιούτων καταφρονῆσαι, ἑνὸς δὲ μόνου διανοίᾳ πιστεῦσαι. Οὗ δὴ χάριν μέλους ἐναλλαγὴν ὑπολαμβάνω σημαίνειν τοῦ διαψάλματος τὴν γραφήν. Ἐπειδὴ γὰρ χορούς συστησάμενος ὁ μέγας Δαβὶδ τῷ Θεῷ τὴν ὑμνῳδίαν προσέφερεν, οὐκ αὐτῷ χρείαν τινὰ πληρῶν, ἀλλὰ τῷ λαῷ προξενῶν ὠφέλειαν, δηλονότι μετά τινος ἁρμοδίας καὶ τοὺς χοροὺς ἄδειν, καὶ τοὺς τοῖς ὀργάνοις κεχρημένους σύμφωνον παρεσκεύασε παρέχεσθαι τὴν ἠχήν. Πολλὰς δὲ καὶ τὰ ἄσματα τοῦ μέλους ἔχει μεταβολὰς, καὶ αἱ λύραι δὲ, καὶ μέντοι καὶ κιθάραι, τῶν κρουμάτων ἐναλλαγάς· ἔστι δὲ καὶ ἐπὶ τῶν αὐλῶν πολλὴν τοιαύτην ἰδεῖν διαφοράν. Τὸ τοίνυν διάψαλμα δοκεῖ μοι σημαίνειν, ὡς ἔφην, τὴν τοῦ μέλους μεταβολήν. Τὸ δὲ ἀκριβὲς τῆς ἑρμηνείας οἶδεν ὁ τοιαύτην τεθεικὼς τὴν ἐπιγραφὴν, καὶ εἴ τις κατ᾿ ἐκεῖνον τοῦ θείου Πνεύματος τὴν αἴγλην ἐδέξατο. Εἰδέναι δὲ προσήκει τοὺς φιλοπόνως τοῖς Ψαλμοῖς ἐντυγχάνοντας, ὡς τοῦ χρόνου τὴν τάξιν οὐ διασώζουσιν· ἀλλ᾽ οἱ μὲν τὰς πρεσβυτέρας περιέχοντες ἱστορίας ἔστιν ὅτε τὴν δευτέραν ἔλαχον τάξιν, οἱ δέ γε τὰς νεωτέρας, ἐτάχθησαν πρότεροι. Καὶ γὰρ ὁ τρίτος ψαλμὸς τοῦ κατὰ τὸν ᾿Αβεσσαλώμ διηγήματος τὴν ἐπιγραφὴν ἔχει, ὁ δὲ γε ἑκατοστὸς τεσσαρακοστὸς πρῶτος τοῦ Σαούλ. Ὅσῳ δὲ προγενέστερα τὰ κατὰ τὸν Σαούλ τῶν κατὰ τὸν ᾿Αβεσσαλώμ , παντί που δῆλον τῷ τὴν ἱστορίαν ἐπισταμένῳ. Οἶμαι δὲ αὐτὸν μὲν τὸν θεῖον Δαβὶδ τοὺς Ψαλμοὺς εἰρηκέναι · τινὰς δὲ τῶν ὕστερον γενομένων τὴν τούτων ποιήσασθαι σύνταξιν. Ταῦτα δὲ ἐπεσημηνάμην, ἵνα μὴ διακόπτω τὴν ἑρμηνείαν περὶ τούτων μεταξὺ γράφειν ἀναγκαζόμενος. Ἐνταῦθα τοίνυν τὴν προθεωρίαν συμπεράναντες, σὺν Θεῷ φάναι, τῆς κατὰ μέρος ἑρμηνείας ἁψώμεθα.
Emoi men pro tōn allōn theiōn logiōn katathymion ēn tou megalou Dabid hermēneusai tēn prophēteian; epeidē kai tēs eusebeias hoi trophimoi, kai astoi kai chōrikoi, diapherontōs tautę̄ prosechein espoudakasin hapantes. Ouch hēkista de hoi ton askētikon aspazomenoi bion nyktōr tautēn kai meth' hēmeran dia tēs glōttēs propherousi ; ton tōn holōn hymnountes Theon, kai ta tou sōmatos kateunazontes pathē. Tę̄ gar hēdonę̄ tēs melōdias tēn ōpheleian hē theia charis kerasasa, tripothēton te kai axieraston tois anthrōpois didaskalian protetheike. Kai estin idein tōn men allōn theiōn Graphōn ē oudamōs, ē oliga, tōn anthrōpōn memnēmenous tous pleistous ; tōn de pneumatikōn tou thespesiou Dabid kroumatōn pollous pollakis kan tais oikiais, kan tais aguiais, kan tais hodois apomemnēmenous, kai tę̄ tou melous harmonią sphas autous katathelgontas, kai dia tautēs tēs thymēdeias karpoumenous tēn ōpheleian. Dia tauta men oun prōtēn tautēn eboulomēn hermēneusai tēn prophēteian, kai tēn en tǭ bythǭ ōpheleian protheinai tois phronimois emporois ; hin᾿ adontes homou kai tēn dianoian tōn adomenōn horōntes, diploun therizōntai kerdos. Alla tautēn hēmōn peras labein tēn prothymian ' ouk eiasan hoi tōn allōn theiōn Graphōn par' hēmōn tas hermēneias aitēsantes. Hoi men gar tou Asmatos tōn asmatōn epēngeilan tēn saphēneian, hoi de tou andros tōn epithymiōn; epethymēsan diagnōnai tēn prophēteian; alloi de tou thespesiou Iezekiēl, kai heteroi tōn dōdeka prophētōn tas tę̄ asapheią kekrymmenas prorrhēseis sapheis autois genesthai kai dēlas ezētēsan. Epeidē toinyn dedōken ho tōn holōn Theos, ho sophizōn tous typhlous, kai apokalyptōn mystēria, ho dous stoma anthrōpǭ, kai poiēsas dyskōphon kai kōphon, kai bleponta kai typhlon, toutōn autou tōn theiōn logōn symperanai tēn hermēneian; phere tēn theian epikalesamenoi charin, tēn agousan typhlous, kata tēn prophēteian, en hodǭ hę̄ ouk ę̄deisan, kai tribous, has ouk epistanto, hodeusai paraskeuazousan, kai tois palai kōphois to tōn theiōn logiōn epaïein parechousan, kai tois en skotǭ kai homichlę̄ diagousin ophthalmois chorēgousan to blepein, kai tēsde tēs prophēteias katatolmēsōmen. ᾿Alla mēdeis peritton hēmōn touton hēgeisthō ton ponon, tǭ kai allous pro hēmōn tēnde protheinai tēn hermēneian. Diaphorois gar entychōn hypomnēmasi, kai tous men eis allēgorian meta pollēs chōrēsantas aplēstias heurōn, tous de tisin historiais tēn prophēteian harmosantas, hōs Ioudaiois mallon tēn hermēneian synēgorein, ē tois trophimois tēs pisteōs prourgou nenomika kai toutōn kakeinōn tēn ametrian phygein ; hosa men tais palaiais prosēken historiais, tautais tauta prosarmosai kai nyn; tas de peri tou Despotou Christou prorrhēseis, kai tēs ex ethnōn Ekklēsias, kai tēs euangelikēs politeias, kai tōn apostolikōn kērygmatōn, mē heterois anatheinai tisin, hoper Ioudaiois philon poiein kakourgią syzōsi, kai tēs sphōn apistias apologian hyphainousin. hikanē gar kai tōn pragmatōn hē martyria podēgēsai pros tēn alētheian tēs hermēneias tous tautēn ephiemenous heurein. Hou dē charin oude lian epiponos hēmin hē tēs prorrhēseōs hermēneia; dēlēn gar tautēn poiei tōn pragmatōn hē theōria. Spoudasomen de hōs hoion te phygein men tou logou to mēkos, syntomon de protheinai tois boulomenois tēn ōpheleian. Proteron de ge tōn psalmōn dēlōsantes ton skopon, houtō tēs hermēneias hapsometha. Isteon mentoi, hōs idion prophēteias ou monon ta esomena proagoreuein, alla kai ta paronta, kai ta ēdē gegenēmena legein ; kai gar ho thespesios Mōsēs ta palai kai propalai hypo tou Theou tōn holōn ktisthenta, kai to einai labonta, saphōs hēmas exepaideusen, ou par' anthrōpōn tautēn tēn didaskalian dexamenos, all᾽ ek tēs tou Pneumatos charitos. Proeipe de kai ta paronta, hōs tǭ Pharaō tas epenechtheisas paideias, kai tǭ Israēl tou manna tēn chorēgian, kai tōn kreōn tēn metalēpsin. Proethespise de kai ta esomena, tou Despotou Christou tēn parousian, tēn Ioudaiōn diasporan, tēn tōn ethnōn sōtērian. Houtō kai ho theios Dabid, meta touton prōtos prophēteian syngrapsas, kai tōn ēdē gegenēmenōn para tou Theou tōn holōn euergesiōn poieitai tēn mnēmēn, kai ta makrois hysteron chronois esomena prosēmainei. Ou monon de proagoreutikois kechrētai logois, alla kai parainetikois kai nomothetikois ; kai nyn men ēthikēn, nyn de dogmatikēn prospherei didaskalian; kai pote men tas Ioudaiōn olophyretai symphoras, pote de tēn tōn ethnōn sōtērian proądei. Pollachou de tou Despotou Christou kai to pathos, kai tēn anastasin prothespizei ; kai tę̄ poikilią tēs prophēteias pollēn tois prosechein ethelousi prospherei tēn hēdonēn. Tous de psalmous ouch hapantas autou tines ephasan einai tou Dabid , alla kai heterōn. Hothen kai tas epigraphas houtō nenoēkotes, tous men tǭ Idithoum, tous de tǭ Aitham , allous de tois huiois Kore, kai heterous tǭ Asaph anethesan, prophētas kai autous ek tēs tōn Paraleipomenōn historias einai memathēkotes. Egō de peri toutōn men ouden ischyrizomai. Poian gar moi prostithēsin ōpheleian, eite toutou pantes, eit' ekeinōn eien tines, dēlou ge ontos, hōs ek tēs tou theiou Pneumatos energeias synegraphēsan hapantes? kai ton thespesion gar Dabid prophētēn ismen, kakeinous prophētas tōn ; Paraleipomenōn hē historia kalei. Prophētou de idion, ; to tēn glōttan hypourgon parechein tę̄ tou Pneumatos chariti, kata tēn en tois Psalmois pheromenēn phōnēn, « Hē glōssa mou, phēsi, kalamos grammateōs oxygraphou. » Krateitō de homōs tōn pleionōn hē psēphos; tou Dabid de hoi pleious tōn syngrapheōn toutous ephasan einai. Epeidē de kai tas epigraphas tōn Psalmōn pseudeis tines apekalesan, anankaion hēgoumai kai peri toutou brachea diexelthein. Emoi dokei tolmēron einai tas anekathen empheromenas epi Ptolemaiou, tou tēs Aigyptou meta ton ᾿Alexandron basileusantos, anatrepein epigraphas, as hoi hebdomēkonta pantes presbyteroi metethesan eis tēn Hellada phōnēn, hōs kai tēn allēn hapasan theian Graphēn. Pro pentēkonta de kai hekaton tēs hermēneias eniautōn theias anaplēstheis charitos ho thaumasios Esdras tas hieras anegrapse biblous, hypo tēs tōn Ioudaiōn ameleias, kai tēs tōn Babylōniōn dyssebeias, palai diaphthareisas. Ei de kakeinos hypo tou panagiou Pneumatos tēn toutōn aneneōsato mnēmēn, kai houtoi, mē dicha tēs theias epipnoias, meta pollēs symphōnias metēnenkan tautas eis tēn Hellada phōnēn, pros de tais allais theiais Graphais kai tas epigraphas hērmēneukasin; tolmēron oimai kai lian thrasy, pseudeis tautas prosagoreuein, kai tous oikeious logismous tēs tou Pneumatos energeias sophōterous hypolambanein. Touto de deixei saphesteron kai hē kata meros tōn Psalmōn hermēneia. Kai to diapsalma de diaphorōs hērmēneusan. Hoi men gar tēs tou Pneumatos energeias paulan hypelabon einai, hoi de prophēteias enallagēn, hoi de tou melous metabolēn. Heis de, tę̄ tou ᾿Akyla chrēsamenos ermēneią, to aei tetheiken anti tou diapsalmatos, tǭ hēgoumenǭ stichǭ touto synaptesthai phēsas. Hoion en tǭ tritǭ psalmǭ meta to, « Phōnę̄ mou pros Kyrion ekekraxa, kai epēkouse mou ex orous hagiou › autou, › proskeimenon heuriskomen to diapsalma. Ho de ᾿Akylas houtōs synēpse, « Kai epēkouse mou ex orous hagiou hautou aei. » Kai houtō de ephexēs tǭ hēgoumenǭ stichǭ synaptei, mian dianoian ergazomenos. Egō de kai tous Hebdomēkonta, kai tous allous hapantas tēs theias Graphēs hermēneutas tǭ diapsalmati kechrēmenous heuriskōn, ou dikaion hēgoumai tosoutōn men kai toioutōn kataphronēsai, henos de monou dianoią pisteusai. Hou dē charin melous enallagēn hypolambanō sēmainein tou diapsalmatos tēn graphēn. Epeidē gar chorous systēsamenos ho megas Dabid tǭ Theǭ tēn hymnǭdian prosepheren, ouk autǭ chreian tina plērōn, alla tǭ laǭ proxenōn ōpheleian, dēlonoti meta tinos harmodias kai tous chorous adein, kai tous tois organois kechrēmenous symphōnon pareskeuase parechesthai tēn ēchēn. Pollas de kai ta asmata tou melous echei metabolas, kai hai lyrai de, kai mentoi kai kitharai, tōn kroumatōn enallagas; esti de kai epi tōn aulōn pollēn toiautēn idein diaphoran. To toinyn diapsalma dokei moi sēmainein, hōs ephēn, tēn tou melous metabolēn. To de akribes tēs hermēneias oiden ho toiautēn tetheikōs tēn epigraphēn, kai ei tis kat᾿ ekeinon tou theiou Pneumatos tēn aiglēn edexato. Eidenai de prosēkei tous philoponōs tois Psalmois entynchanontas, hōs tou chronou tēn taxin ou diasōzousin; all᾽ hoi men tas presbyteras periechontes historias estin hote tēn deuteran elachon taxin, hoi de ge tas neōteras, etachthēsan proteroi. Kai gar ho tritos psalmos tou kata ton ᾿Abessalōm diēgēmatos tēn epigraphēn echei, ho de ge hekatostos tessarakostos prōtos tou Saoul. Hosǭ de progenestera ta kata ton Saoul tōn kata ton ᾿Abessalōm , panti pou dēlon tǭ tēn historian epistamenǭ. Oimai de auton men ton theion Dabid tous Psalmous eirēkenai ; tinas de tōn hysteron genomenōn tēn toutōn poiēsasthai syntaxin. Tauta de epesēmēnamēn, hina mē diakoptō tēn hermēneian peri toutōn metaxy graphein anankazomenos. Entautha toinyn tēn protheōrian symperanantes, syn Theǭ phanai, tēs kata meros hermēneias hapsōmetha.
Of all the divine oracles it was my heart's desire to interpret the prophecy of the great David first, since all the nurslings of true religion, townspeople and country folk alike, have been especially eager to attend to it. Not least those who embrace the ascetic life recite it with the tongue night and day, singing hymns to the God of all and lulling the passions of the body to sleep. For divine grace has mixed benefit with the pleasure of melody and set before people a teaching thrice longed-for and most lovable. One can see that most people remember either nothing at all or little of the other divine Scriptures, but many often recite the spiritual strains of the inspired David by heart, at home, in the streets, and on the roads, charming themselves with the harmony of the song and through this delight reaping its benefit. For these reasons I wished to interpret this prophecy first, and to set before prudent merchants the profit that lies in the depths, so that, singing and at the same time seeing the sense of what is sung, they may reap a double gain. But those who asked us for interpretations of the other divine Scriptures did not allow this eagerness of ours to reach its goal. Some demanded the explanation of the Song of Songs; others desired to understand the prophecy of the "man of desires"; others asked that the predictions of the inspired Ezekiel, and others that those of the Twelve Prophets, hidden in obscurity, be made clear and plain to them. Since, then, the God of all, who makes the blind wise and reveals mysteries, who gave man a mouth and made the deaf and the dumb, the seeing and the blind, has granted us to complete the interpretation of these his divine words, come, let us call on divine grace, which, according to the prophecy, leads the blind in a way they did not know and prepares them to walk paths they did not understand, which grants those long deaf to hear the divine oracles and supplies sight to eyes that live in darkness and mist; and let us venture upon this prophecy too.
Let no one think this labor of ours superfluous because others before us have published an interpretation of it. I have come across various commentaries. Some, I found, had run into allegory with great excess; others fitted the prophecy to certain past histories, so that their interpretation pleads the case of the Jews rather than that of the nurslings of the faith. I thought it worthwhile to avoid the excess of both: to apply to the ancient histories whatever belongs to them, but not to assign to anyone else the predictions about Christ the Lord, the church from the nations, the gospel way of life, and the apostolic preaching. That is what the Jews like to do, living in their perversity and weaving a defence of their own unbelief. For the testimony of the events themselves is enough to guide those who desire to find the true interpretation. For this reason the interpretation of the prophecy is not very laborious for us: the observation of events makes it plain. We shall try, as far as possible, to avoid length and to set out the benefit concisely for those who want it. But first we shall indicate the aim of the psalms, and so take up the interpretation.
It must be understood that it belongs to prophecy not only to foretell things to come but also to speak of things present and things already past. The inspired Moses clearly taught us what was created by the God of all and received its being long, long ago, and he received this teaching not from men but from the grace of the Spirit. He also foretold present things, such as the chastisements brought upon Pharaoh, the supply of manna to Israel, and the giving of meat. And he prophesied things to come: the coming of Christ the Lord, the dispersion of the Jews, the salvation of the nations. So too the divine David, the first after him to write prophecy, both recalls the benefits already conferred by the God of all and foretells what would happen long ages later. Nor does he use only words of prediction, but also of exhortation and legislation; now he offers moral teaching, now doctrinal; sometimes he laments the calamities of the Jews, sometimes he sings in advance of the salvation of the nations. In many places he foretells the passion and the resurrection of Christ the Lord; and by the variety of his prophecy he gives great delight to those willing to attend.
Some have said that not all the psalms are David's, but that some are by others. Understanding the titles in this way, they assigned some to Idithun, some to Ethan, others to the sons of Korah, and others to Asaph, having learned from the history of the Chronicles that these too were prophets. For my part I make no firm claim about this. What benefit does it bring me whether all are his or some are theirs, since it is plain that all were written by the working of the divine Spirit? We know that the inspired David was a prophet, and the history of the Chronicles calls those men prophets too. It is the mark of a prophet to offer his tongue as a servant to the grace of the Spirit, as the word in the Psalms says: "My tongue is the pen of a swift scribe." Still, let the vote of the majority prevail: most writers have said that these psalms are David's.
Since some have also called the titles of the psalms false, I think it necessary to discuss this briefly too. It seems to me rash to overturn titles that have stood in the text from the beginning, since the time of Ptolemy, who reigned over Egypt after Alexander: titles which the seventy elders all together translated into Greek, as they did all the rest of divine Scripture. A hundred and fifty years before that translation the wonderful Ezra, filled with divine grace, wrote out again the sacred books, which had long since been destroyed by the negligence of the Jews and the impiety of the Babylonians. If he renewed the memory of them by the all-holy Spirit, and these men, not without divine inspiration, translated them into Greek in great agreement, and translated the titles along with the other divine Scriptures, I think it rash and very bold to call them false and to suppose one's own reasonings wiser than the working of the Spirit. The interpretation of the psalms one by one will show this more clearly.
The diapsalma too has been interpreted in various ways. Some took it to be a pause in the working of the Spirit, others a change of prophecy, others a change of melody. One writer, following Aquila's version, put "always" in place of the diapsalma, saying that it is joined to the preceding verse. For example, in the third psalm, after "With my voice I cried to the Lord, and he heard me from his holy mountain," we find the diapsalma; but Aquila joined it thus: "And he heard me from his holy mountain always." And so in the following cases he joins it to the preceding verse, making a single sense. But I, finding that the Seventy and all the other translators of divine Scripture have used the diapsalma, think it not right to despise so many men of such quality and to trust the opinion of one alone. Therefore I take the writing of the diapsalma to signify a change of melody. For since the great David formed choirs and offered hymnody to God (not supplying any need of his, but procuring benefit for the people), he clearly arranged that the choirs should sing with a fitting order and that those using instruments should produce a harmonious sound. Songs have many changes of melody, and lyres and citharas changes of strain; one can see much of this variety on pipes as well. The diapsalma, then, seems to me, as I said, to signify a change of melody. But its exact meaning is known to him who set such a title, and to anyone who, like him, has received the radiance of the divine Spirit.
Those who read the Psalms diligently should know that they do not keep chronological order. Some that contain older histories have sometimes received a later place, while those with more recent ones have been placed earlier. The third psalm has the title of the story of Absalom, but the hundred and forty-first that of Saul; and how much earlier the events of Saul are than those of Absalom is plain to anyone who knows the history. I think that the divine David himself spoke the psalms, but that some later persons arranged them. I have noted these things here so as not to interrupt the interpretation by being forced to write about them along the way. Having completed the introduction here, let us, God willing, take up the interpretation of the psalms one by one.
Chapter 1
1.1PG 80 80:865
᾿Ανεπίγραφος παρ' ῾Εβραίοις. « Μακάριος ἀνὴρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καὶ ἐπὶ καθέδρᾳ λοιμῶν οὐκ ἐκάθισεν. » Ἐντεῦθεν ῥάδιον συνιδεῖν, ὡς πάλαι παρ' Ἑβραίοις τὰς ἐπιγραφὰς εὑρόντες οἱ τὰς θείας ἡρμηνευκότες Γραφὰς, ταύτας μετέθεσαν εἰς τὴν Ἑλλάδα φωνήν. Τοῦτον γὰρ καὶ τὸν μετ᾿ αὐτὸν ψαλμὸν ἀνεπιγράφους εὑρόντες ἀνεπιγράφους κατέλιπον · οὐ τολμήσαντές τι προσθείναι παρ' ἑαυτῶν τοῖς λογίοις τοῦ Πνεύματος. Τινὲς μέντοι τῶν τὰς ὑποθέσεις τῶν ψαλμῶν συγγεγραφότων ἠθικὴν τοῦτον ἔφασαν τὸν ψαλμὸν περιέχειν διδασκαλίαν · ἐμοὶ δὲ οὐχ ἧττον δογματικὸς ἢ ἠθικὸς ἔδοξεν εἶναι. Περιέχει γὰρ οὐχ ἁμαρτωλῶν μόνον, ἀλλὰ καὶ ἀσεβῶν κατηγορίαν, καὶ παραινεῖ τοῖς θείοις λόγοις προσέχειν διηνεκῶς· ἐξ ὧν οὐκ ἠθικὴν μόνον, ἀλλὰ καὶ δογματικὴν ὠφέλειαν καρπούμεθα. ᾿Αρμοδίως δὲ λίαν ὁ μέγας Δαβὶδ μακαρισμὸν τῆς οἰκείας αὐτου προτέθεικε συγγραφῆς, τὸν ἑαυτοῦ υἱὸν ὁμοῦ καὶ Δεσπότην μιμούμενος, τὸν Σωτῆρα λέγω Χριστόν· ὅστις πρὸς τοὺς ἱεροὺς μαθητὰς διδασκαλίας ἀπὸ μακαρισμῶν ἤρξατο, « Μακάριοι, λέγων, οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. » Υἱὸς δὲ τοῦ Δαβὶδ ὁ Δεσπότης Χριστὸς ὡς ἄνθρωπος κατὰ τὴν τῶν ἱερῶν Εὐαγγελίων φωνήν· « Βίβλος γὰρ γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ ᾿Αβραάμ. » Κύριος δὲ αὐτοῦ καὶ ποιητὴς, ὡς Θεός. Αὐτοῦ γάρ ἐστιν ἡ φωνή· « Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθου ἐκ δεξιῶν μου. » Μακαρίζει τοίνυν τὸν μήτε τοῖς ἀσεβέσιν ὁδοῦ κοινωνήσαντα, μήτε βεβαίαν τῶν ἁμαρτωλῶν δεξάμενον τὴν βουλήν· τοῦτο γὰρ δὴ στάσιν ἐκάλεσε· καὶ τὴν μόνιμον τῶν λοιμῶν φυγόντα διαφθοράν. Τὸ δὲ μακάριος ὄνομα θεία μὲν ὑπάρχει προσηγορία· καὶ μάρτυς ὁ θεῖος ᾿Απόστολος βοῶν· « ῾Ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων, καὶ Κύριος τῶν κυριευόντων. » Μετέδωκε δὲ καὶ ταύτης τοῖς ἀνθρώποις, ὥσπερ καὶ τῶν ἄλλων, ὁ Δεσπότης Θεός· καὶ γὰρ πιστὸς καλούμενος · « Πιστὸς γὰρ, φησὶν, ὁ Θεὸς, δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ. › Καὶ ὁ μακάριος Μωσῆς, « Θεὸς, φησὶ, πιστὸς, καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ. » Ἐκάλεσε καὶ τῶν ἀνθρώπων πιστοὺς τοὺς ἀναμφι«βόλως δεχομένους αὐτοῦ τοὺς λόγους. Οὕτω Θεὸς ὢν καὶ καλούμενος μετέδωκε καὶ ταύτης τῆς κλήσεως τοῖς ἀνθρώποις ὁ μεγαλόδωρος, καὶ βοᾷ· · Ἐγὼ εἶπον, Θεοί ἐστε καὶ υἱοὶ Ὑψίστου πάντες, ὑμεῖς δὲ ὡς ἄνθρωποι ἀποθνήσκετε. » Τὸ οὖν μακάριος ὄνομα τῆς κατ᾿ ἀρετὴν τελειώσεως ὑπάρχει καρπός. Ωσπερ γὰρ καὶ ἕκαστον τῶν κατὰ τὸν βίον ἐπιτηδευμάτων εἰς τὸ τέλος ὁρᾷ · ἀθλητικὴ μὲν οὖν εἰς τοὺς ἐκ κοτίνου στεφάνους, στρατηγική τε εἰς νίκας καὶ τρόπαια, καὶ μέντοι καὶ ἰατρικὴ εἰς ὑγίειαν καὶ νόσων ἀπαλλαγὴν, καὶ ἐμπορικὴ εἰς συλλογὴν χρημάτων καὶ πλούτου περιουσίαν· οὕτως καὶ ἡ τῆς ἀρετῆς ἐπιστήμη καρπὸν ἔχει καὶ τέλος τὸν θεῖον μακαρισμόν. Μηδεὶς δὲ ἄνδρα μόνον ὁρῶν ἐνταῦθα μακαριζόμενον, ἐστερῆσθαι νομίσῃ τοῦδε τοῦ μακαρισμοῦ τῶν γυναικῶν τὸ γένος. Οὐδὲ γὰρ ὁ Δεσπότης Χριστὸς ἀῤῥενικῶς τοὺς μακαρισμοὺς σχηματίσας ἀπηγόρευσε ταῖς γυναιξὶ κτῆσιν τῆς ἀρετῆς. Συμπεριλαμβάνει γὰρ τοῖς ἀνδράσι καὶ τὰς γυναῖκας ὁ λόγος · κεφαλὴ γὰρ γυναικὸς ὁ ἀνὴρ, ᾗ φησιν ὁ θεῖος ᾿Απόστολος. Συνάπτεται δὲ τῇ κεφαλῇ τὰ μέλη τοῦ σώματος, καὶ κεφαλῆς στεφανουμένης ἀγάλλεται το· οὕτω καὶ πρός τινα διαλεγόμενοι, καὶ φίλην αὐτὸν κεφαλὴν ὀνομάζοντες, οὐ χωρίζομεν τῶν μορίων τοῦ σώματος, ἀλλ᾽ ἀπὸ μέρους τὸ πᾶν προσφθεγγόμεθα. Οὐχ ἁπλῶς δὲ πρῶτον ὁδοῦ, εἶτα στάσεως, εἶτα καθέδρας ἐμνημόνευσεν· ἀλλ᾽ εἰδὼς ἀκριβῶς, ὡς κίνησιν μὲν πρῶτον ὁ λογισμὸς ὑπομένει, εἴτε φαῦλος, εἴτε σπουδαῖος εἴη· εἶτα στάσιν, εἶτά τινα ἑδραίαν βεβαίωσιν. Παραινεῖ τοίνυν, μήτε τῷ νῷ παραδέξασθαι δυσσεβῆ τινα ἔννοιαν, μήτε ἐπὶ πρᾶξιν ὀδεῦσαι παράνομον. ᾿Ασεβεῖς δὲ φίλον τῇ θείᾳ Γραφῇ καλεῖν τοὺς ἀθεῖαν, ἢ πολυθεΐαν θρησκεύοντας · ἁμαρτωλοὺς δὲ, τοὺς παρανομίᾳ συζῇν προαιρουμένους, καὶ βίον διεφθαρμένον ἀσπαζομένους· λοιμοὺς δὲ, τοὺς μὴ μόνον σφᾶς αὐτοὺς λυμαινομένους, ἀλλὰ καὶ ἑτέροις τῆς λύμης μεταδιδόντας, κατὰ τὴν ἐπισκήπτουσαν καὶ ἀνθρώποις καὶ κτήνεσι νόσον, ἧς μεταλαγχάνουσιν οἱ τοῖς νοσοῦσι πελάζοντες. Διὸ φεύγειν ὁ λόγος παρακελεύεται καὶ τὰ τούτων συνέδρια. Ἐπειδὴ δὲ οὐκ ἀπόχρη εἰς ἀρετῆς τελείωσιν τῆς κακίας φυγή · « Ἔκκλινον γὰρ, φησὶν, ἀπὸ κακοῦ, καὶ ποίησον ἀγαθόν· · καὶ ὁ μακάριος Ἡσαΐας· « Παύσασθε, φησὶν, ἀπὸ τῶν πονηριῶν ὑμῶν, μάθετε ποιεῖν καλόν· » μάλα εἰκότως ἐπήγαγεν ὁ μακάριος Δαβίδ ·
᾿Anepigraphos par' ῾Ebraiois. « Makarios anēr, hos ouk eporeuthē en boulę̄ asebōn, kai en hodǭ hamartōlōn ouk estē, kai epi kathedrą loimōn ouk ekathisen. » Enteuthen rhadion synidein, hōs palai par' Hebraiois tas epigraphas heurontes hoi tas theias hērmēneukotes Graphas, tautas metethesan eis tēn Hellada phōnēn. Touton gar kai ton met᾿ auton psalmon anepigraphous heurontes anepigraphous katelipon ; ou tolmēsantes ti prostheinai par' heautōn tois logiois tou Pneumatos. Tines mentoi tōn tas hypotheseis tōn psalmōn syngegraphotōn ēthikēn touton ephasan ton psalmon periechein didaskalian ; emoi de ouch hētton dogmatikos ē ēthikos edoxen einai. Periechei gar ouch hamartōlōn monon, alla kai asebōn katēgorian, kai parainei tois theiois logois prosechein diēnekōs; ex hōn ouk ēthikēn monon, alla kai dogmatikēn ōpheleian karpoumetha. ᾿Armodiōs de lian ho megas Dabid makarismon tēs oikeias autou protetheike syngraphēs, ton heautou huion homou kai Despotēn mimoumenos, ton Sōtēra legō Christon; hostis pros tous hierous mathētas didaskalias apo makarismōn ērxato, « Makarioi, legōn, hoi ptōchoi tǭ pneumati, hoti autōn estin hē basileia tōn ouranōn. » Huios de tou Dabid ho Despotēs Christos hōs anthrōpos kata tēn tōn hierōn Euangeliōn phōnēn; « Biblos gar geneseōs Iēsou Christou huiou ᾿Abraam. » Kyrios de autou kai poiētēs, hōs Theos. Autou gar estin hē phōnē; « Eipen ho Kyrios tǭ Kyriǭ mou, Kathou ek dexiōn mou. » Makarizei toinyn ton mēte tois asebesin hodou koinōnēsanta, mēte bebaian tōn hamartōlōn dexamenon tēn boulēn; touto gar dē stasin ekalese; kai tēn monimon tōn loimōn phygonta diaphthoran. To de makarios onoma theia men hyparchei prosēgoria; kai martys ho theios ᾿Apostolos boōn; « ῾Ho makarios kai monos dynastēs, ho basileus tōn basileuontōn, kai Kyrios tōn kyrieuontōn. » Metedōke de kai tautēs tois anthrōpois, hōsper kai tōn allōn, ho Despotēs Theos; kai gar pistos kaloumenos ; « Pistos gar, phēsin, ho Theos, di' hou eklēthēte eis koinōnian tou Huiou autou. › Kai ho makarios Mōsēs, « Theos, phēsi, pistos, kai ouk estin adikia en autǭ. » Ekalese kai tōn anthrōpōn pistous tous anamphi«bolōs dechomenous autou tous logous. Houtō Theos ōn kai kaloumenos metedōke kai tautēs tēs klēseōs tois anthrōpois ho megalodōros, kai boą; ; Egō eipon, Theoi este kai huioi Hypsistou pantes, hymeis de hōs anthrōpoi apothnēskete. » To oun makarios onoma tēs kat᾿ aretēn teleiōseōs hyparchei karpos. Ōsper gar kai hekaston tōn kata ton bion epitēdeumatōn eis to telos horą ; athlētikē men oun eis tous ek kotinou stephanous, stratēgikē te eis nikas kai tropaia, kai mentoi kai iatrikē eis hygieian kai nosōn apallagēn, kai emporikē eis syllogēn chrēmatōn kai ploutou periousian; houtōs kai hē tēs aretēs epistēmē karpon echei kai telos ton theion makarismon. Mēdeis de andra monon horōn entautha makarizomenon, esterēsthai nomisę̄ toude tou makarismou tōn gynaikōn to genos. Oude gar ho Despotēs Christos arrhenikōs tous makarismous schēmatisas apēgoreuse tais gynaixi ktēsin tēs aretēs. Symperilambanei gar tois andrasi kai tas gynaikas ho logos ; kephalē gar gynaikos ho anēr, hę̄ phēsin ho theios ᾿Apostolos. Synaptetai de tę̄ kephalę̄ ta melē tou sōmatos, kai kephalēs stephanoumenēs agalletai to; houtō kai pros tina dialegomenoi, kai philēn auton kephalēn onomazontes, ou chōrizomen tōn moriōn tou sōmatos, all᾽ apo merous to pan prosphthengometha. Ouch haplōs de prōton hodou, eita staseōs, eita kathedras emnēmoneusen; all᾽ eidōs akribōs, hōs kinēsin men prōton ho logismos hypomenei, eite phaulos, eite spoudaios eiē; eita stasin, eita tina hedraian bebaiōsin. Parainei toinyn, mēte tǭ nǭ paradexasthai dyssebē tina ennoian, mēte epi praxin odeusai paranomon. ᾿Asebeis de philon tę̄ theią Graphę̄ kalein tous atheian, ē polytheïan thrēskeuontas ; hamartōlous de, tous paranomią syzę̄n proairoumenous, kai bion diephtharmenon aspazomenous; loimous de, tous mē monon sphas autous lymainomenous, alla kai heterois tēs lymēs metadidontas, kata tēn episkēptousan kai anthrōpois kai ktēnesi noson, hēs metalanchanousin hoi tois nosousi pelazontes. Dio pheugein ho logos parakeleuetai kai ta toutōn synedria. Epeidē de ouk apochrē eis aretēs teleiōsin tēs kakias phygē ; « Ekklinon gar, phēsin, apo kakou, kai poiēson agathon; ; kai ho makarios Hēsaïas; « Pausasthe, phēsin, apo tōn ponēriōn hymōn, mathete poiein kalon; » mala eikotōs epēgagen ho makarios Dabid ;
Without title among the Hebrews. "Blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the pestilent." From this it is easy to see that those who translated the divine Scriptures found the titles long ago among the Hebrews and transferred them into Greek. Finding this psalm and the one after it without titles, they left them without titles, not daring to add anything of their own to the oracles of the Spirit. Some who have written summaries of the psalms said that this psalm contains moral teaching; to me it seemed no less doctrinal than moral. For it contains an accusation not only of sinners but also of the ungodly, and it urges us to attend constantly to the divine words; from these we reap not only moral but also doctrinal benefit. Very fittingly the great David set a beatitude at the head of his writing, imitating the one who is at once his son and his Lord, I mean Christ the Savior, who began his teaching to the holy disciples with beatitudes, saying: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Christ the Lord is David's son as man, according to the words of the holy Gospels: "The book of the genealogy of Jesus Christ, the son [of David, the son] of Abraham." But he is David's Lord and maker as God; for his is the voice: "The Lord said to my Lord, Sit at my right hand." He calls blessed, then, the one who has neither shared the road with the ungodly nor firmly received the counsel of sinners (this is what he called "standing"), and who has fled the settled corruption of the pestilent. The name "blessed" is a divine title; the divine Apostle is witness, crying: "the blessed and only Sovereign, the King of kings and Lord of lords." But God the Lord shared this title too with human beings, as he did the others. He is called faithful: "God is faithful," it says, "by whom you were called into the fellowship of his Son"; and the blessed Moses says, "God is faithful, and there is no injustice in him." Yet he also called faithful those human beings who receive his words without doubting. So too, being God and called God, the generous one shared this name also with human beings, and cries: "I said, You are gods, and all of you sons of the Most High; but you die like men." The name "blessed," then, is the fruit of perfection in virtue. Just as each pursuit in life looks to its end (athletics to crowns of wild olive, generalship to victories and trophies, medicine to health and release from disease, commerce to the gathering of money and abundance of wealth), so the science of virtue has as its fruit and end the divine blessedness. Let no one, seeing that only a man is called blessed here, suppose that the female sex is deprived of this blessing. Christ the Lord, though he framed the beatitudes in the masculine, did not forbid women to acquire virtue. The word includes women with men, for "the head of the woman is the man," as the divine Apostle says. The members of the body are joined to the head, and when the head is crowned the [whole body] rejoices; so too when we speak to someone and call him "dear head," we do not separate him from the parts of his body, but address the whole by the part. Not without reason did he mention first the way, then standing, then the seat. He knew exactly that the mind, whether bad or good, first undergoes movement, then standing, then a settled confirmation. He urges us, then, neither to admit an impious thought into the mind nor to walk on into lawless action. Divine Scripture is accustomed to call "ungodly" those who practice atheism or polytheism; "sinners" those who choose to live in lawlessness and embrace a corrupt life; and "pestilent" those who not only ruin themselves but pass the ruin on to others, like the plague that falls on people and cattle, which those who come near the sick catch. Therefore the word commands us to flee their gatherings as well. But since flight from vice is not enough for perfection in virtue ("Turn away from evil and do good," it says; and the blessed Isaiah: "Cease from your wickedness, learn to do good"), the blessed David very fittingly added:
1.2PG 80 80:869
« ᾿Αλλ᾽ ἐν τῷ νόμῳ Κυρίου τὸ θέλημα αὐτοῦ, καὶ ἐν τῷ νόμῳ αὐτοῦ μελετήσει ἡμέρας καὶ νυκτός. » Προσήκει δὲ οὐ μόνον τὰ προειρημένα βδελύξασθαι· ἀλλὰ καὶ τῷ θείῳ νόμῳ νύκτωρ καὶ μεθ' ἡμέραν προσέχειν, κἀκεῖνα θέλειν ἃ ὁ θεῖος νόμος ὑπαγορεύει, καὶ κατὰ τὸν ἐκείνου σκοπὸν τὸν οἰκεῖον βίον εὐθύνειν. Οὕτω γὰρ καὶ ὁ τῶν ὅλων Θεὸς διὰ Μωσέως ἐνομοθέτησε λέγων · « Ἔσται τὰ ῥήματα τοῦ νόμου τούτου διὰ παντὸς ἐν τῷ στόματί σου, καὶ μελετήσεις ἐν αὐτοῖς καθήμενος, καὶ διανιστάμενος, καὶ κοιταζόμενος, καὶ πορευόμενος ἐν ὁδῷ καὶ ἀπαρτήσεις αὐτὰ τῆς χειρός σου, καὶ ἔσται ἀσάλευτα πρὸ ὀφθαλμῶν σου. » Εἶτα δείκνυσι τὸν καρπὸν τὸν ἐντεῦθεν φυόμενον. « Ἔσται γὰρ, φησὶν, ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων· ὅ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ. Καὶ τὸ φύλλον αὐτοῦ οὐκ ἀποῤῥυήσεται, καὶ πάντα ὅσα ἂν ποιῇ κατευοδωθήσεται. » Μιμεῖται γὰρ ὑδάτων ἄρδειαν τὰ τοῦ θείου Πνεύματος νάματα · καὶ καθάπερ ἐκεῖνα τὰ παραφυτευόμενα δένδρα τεθηλέναι ποιεῖ, οὕτω ταῦτα παρασκευάζει τοὺς θείους φέρειν καρπούς. Οὗ δὴ χάριν καὶ ὁ Δεσπότης Χριστὸς ὕδωρ τὴν οἰκείαν διδασκαλίαν ὠνόμασεν. « Εἴ τις γὰρ, φησὶ, διψᾷ, ἐρχέσθω πρός με καὶ πινέτω, καὶ ἔσται τὸ ὕδωρ ὁ ἐγὼ δώσω αὐτῷ πηγὴ ὕδατος ζῶντος ἀλλομένου εἰς ζωὴν αἰώνιον. » Καὶ πάλιν· « Ὁ πιστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ Γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος.» Καὶ μέντοι καὶ πρὸς τὴν Σαμαρῖτιν· « Ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν · ὃς δ᾽ ἂν πίῃ ἐκ τοῦ ὕδατος, οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα. • Οὕτω καὶ διὰ Ἡσαΐου τοῦ προφήτου φησίν· « Ὅτι ἐγὼ δώσω ἐν δίψει τοῖς πορευομένοις ἐν ἀνύδρῳ· καὶ ἀνοίξω ἐπὶ τῶν ὀρέων πηγὰς, καὶ ἐπὶ τῶν βουνῶν ποταμοὺς, ποτίσαι τὸ γένος μου τὸ ἐκλεκτὸν, τὸν λαόν μου ὂν περιεποιησάμην. › Εἰκότως τοίνυν καὶ ὁ μακάριος Δαβὶδ τὸν τοῖς θείοις λογίοις ἐσχολακότα δένδροις ἀπείκασε παρὰ τὰς τῶν ὑδάτων ὄχθας πεφυτευμένοις, καὶ ἀειθαλῆ μὲν ἔχουσι τὰ φύλλα, τὸν δὲ καρπὸν φέρουσιν εἰς καιρόν. Καὶ γὰρ οἱ τῆς ἀρετῆς ἀθληταὶ τῶν μὲν πόνων κατὰ τὸν μέλλοντα βίον κομίσονται τοὺς καρπούς· οἷον δὲ τινα φύλλα, τὴν ἀγαθὴν ἐλπίδα διηνεκῶς ἐν ἑαυτοῖς φέροντες τεθήλασι καὶ ἀγάλλονται, καὶ συλῶσι τῇ ψυχαγωγίᾳ τὴν τῶν πόνων βαρύτητα. Ἔχουσι δὲ καὶ τὸν μεγαλόδωρον Δεσπότην τῇ προθυμίᾳ συνεργοῦντα διηνεκώς· « Τοῖς γὰρ ἀγαπῶσι τὸν Θεὸν, » φησὶν ὁ θεῖος ᾿Απόστολος, «πάντα συνεργεῖ εἰς τὸ ἀγαθόν.» Διά τοι τοῦτο καὶ ὁ μακάριος ἔφη Δαβίδ · • Καὶ πάντα ὅσα ἂν ποιῇ κατευοδωθήσεται· παρὰ Κυρίου γὰρ, φησὶ, τὰ διαβήματα ἀνθρώπου κατευθύνεται, καὶ τὴν ὁδὸν αὐτοῦ θελήσει σφόδρα » Τὸ δὲ πάντα οὐχ ἁπλῶς τέθεικεν, ἀλλὰ σὺν ἀκριβείᾳ πολλῇ. Πρότερον γὰρ ἅπαντα τῆς κακίας ἀπαγορεύσας τὰ εἴδη, καὶ τῶν θείων νόμων ὑποδείξας τὴν τελειότητα, οὕτως ἐπήγαγε, « Πάντα ὅσα ἂν ποιῇ κατευοδωθήσεται·» εἰδὼς ὡς οὐδὲν ἐναντίον τοῖς νόμοις ὅ γε τοιοῦτος δρᾶσαι βουλήσεται, τῷ θείῳ νόμῳ τὸ οἰκεῖον θέλημα συναρμόττων. ( Ἐν γὰρ τῷ νόμῳ, φησὶ, Κυρίου τὸ θέλημα αὐτοῦ. » Οὕτω διὰ τοῦτο προτρέψας εἰς ἀρετὴν, καὶ τὴν τελείαν ἐκπαιδεύσας φιλοσοφίαν, καὶ διὰ τῶν ἐναντίων ἀλείφει τοὺς ἀθλητὰς, καί φησιν·
« ᾿All᾽ en tǭ nomǭ Kyriou to thelēma autou, kai en tǭ nomǭ autou meletēsei hēmeras kai nyktos. » Prosēkei de ou monon ta proeirēmena bdelyxasthai; alla kai tǭ theiǭ nomǭ nyktōr kai meth' hēmeran prosechein, kakeina thelein ha ho theios nomos hypagoreuei, kai kata ton ekeinou skopon ton oikeion bion euthynein. Houtō gar kai ho tōn holōn Theos dia Mōseōs enomothetēse legōn ; « Estai ta rhēmata tou nomou toutou dia pantos en tǭ stomati sou, kai meletēseis en autois kathēmenos, kai dianistamenos, kai koitazomenos, kai poreuomenos en hodǭ kai apartēseis auta tēs cheiros sou, kai estai asaleuta pro ophthalmōn sou. » Eita deiknysi ton karpon ton enteuthen phyomenon. « Estai gar, phēsin, hōs to xylon to pephyteumenon para tas diexodous tōn hydatōn; ho ton karpon autou dōsei en kairǭ autou. Kai to phyllon autou ouk aporrhyēsetai, kai panta hosa an poię̄ kateuodōthēsetai. » Mimeitai gar hydatōn ardeian ta tou theiou Pneumatos namata ; kai kathaper ekeina ta paraphyteuomena dendra tethēlenai poiei, houtō tauta paraskeuazei tous theious pherein karpous. Hou dē charin kai ho Despotēs Christos hydōr tēn oikeian didaskalian ōnomasen. « Ei tis gar, phēsi, dipsą, erchesthō pros me kai pinetō, kai estai to hydōr ho egō dōsō autǭ pēgē hydatos zōntos allomenou eis zōēn aiōnion. » Kai palin; « Ho pisteuōn eis eme, kathōs eipen hē Graphē, potamoi ek tēs koilias autou rheusousin hydatos zōntos.» Kai mentoi kai pros tēn Samaritin; « Ho pinōn ek tou hydatos toutou dipsēsei palin ; hos d᾽ an pię̄ ek tou hydatos, hou egō dōsō autǭ, ou mē dipsēsei eis ton aiōna. • Houtō kai dia Hēsaïou tou prophētou phēsin; « Hoti egō dōsō en dipsei tois poreuomenois en anydrǭ; kai anoixō epi tōn oreōn pēgas, kai epi tōn bounōn potamous, potisai to genos mou to eklekton, ton laon mou on periepoiēsamēn. › Eikotōs toinyn kai ho makarios Dabid ton tois theiois logiois escholakota dendrois apeikase para tas tōn hydatōn ochthas pephyteumenois, kai aeithalē men echousi ta phylla, ton de karpon pherousin eis kairon. Kai gar hoi tēs aretēs athlētai tōn men ponōn kata ton mellonta bion komisontai tous karpous; hoion de tina phylla, tēn agathēn elpida diēnekōs en heautois pherontes tethēlasi kai agallontai, kai sylōsi tę̄ psychagōgią tēn tōn ponōn barytēta. Echousi de kai ton megalodōron Despotēn tę̄ prothymią synergounta diēnekōs; « Tois gar agapōsi ton Theon, » phēsin ho theios ᾿Apostolos, «panta synergei eis to agathon.» Dia toi touto kai ho makarios ephē Dabid ; • Kai panta hosa an poię̄ kateuodōthēsetai; para Kyriou gar, phēsi, ta diabēmata anthrōpou kateuthynetai, kai tēn hodon autou thelēsei sphodra » To de panta ouch haplōs tetheiken, alla syn akribeią pollę̄. Proteron gar hapanta tēs kakias apagoreusas ta eidē, kai tōn theiōn nomōn hypodeixas tēn teleiotēta, houtōs epēgage, « Panta hosa an poię̄ kateuodōthēsetai;» eidōs hōs ouden enantion tois nomois ho ge toioutos drasai boulēsetai, tǭ theiǭ nomǭ to oikeion thelēma synarmottōn. ( En gar tǭ nomǭ, phēsi, Kyriou to thelēma autou. » Houtō dia touto protrepsas eis aretēn, kai tēn teleian ekpaideusas philosophian, kai dia tōn enantiōn aleiphei tous athlētas, kai phēsin;
"But his will is in the law of the Lord, and on his law he will meditate day and night." It is right not only to abhor what was mentioned before, but also to attend to the divine law night and day, to will what the divine law prescribes, and to direct one's own life by its aim. So the God of all legislated through Moses, saying: "The words of this law shall be always in your mouth, and you shall meditate on them sitting, rising, lying down, and walking on the road; you shall fasten them to your hand, and they shall be immovable before your eyes." Then he shows the fruit that grows from this: "For he shall be," it says, "like the tree planted by the channels of the waters, which will give its fruit in its season; its leaf shall not fall, and whatever he does shall prosper." The streams of the divine Spirit are like the watering of waters: as those make the trees planted beside them flourish, so these make people bear divine fruits. For this reason Christ the Lord too called his own teaching water: "If anyone thirsts," he says, "let him come to me and drink, and the water that I shall give him will be a spring of living water welling up to eternal life"; and again: "He who believes in me, as the Scripture said, rivers of living water will flow from his belly"; and to the Samaritan woman: "He who drinks of this water will thirst again; but whoever drinks of the water that I shall give him will never thirst." So too through Isaiah the prophet he says: "For I will give in thirst to those who walk in a waterless land, and I will open springs on the mountains and rivers on the hills, to give drink to my chosen race, my people whom I have acquired." Fittingly, then, the blessed David likened the one who devotes himself to the divine oracles to trees planted on the banks of waters, which have evergreen leaves and bear their fruit in season. For the athletes of virtue will receive the fruits of their labors in the life to come; but meanwhile, carrying good hope continually within them like leaves, they flourish and rejoice, and with this comfort they take away the weight of their labors. They also have the generous Lord continually working together with their eagerness: "For to those who love God," says the divine Apostle, "all things work together for good." Therefore the blessed David too said, "And whatever he does shall prosper"; for "the steps of a man are directed by the Lord, and he will greatly delight in his way." He did not set down "whatever" at random but with great precision. Having first forbidden every form of vice and shown the perfection of the divine laws, he then added, "whatever he does shall prosper," knowing that such a man will wish to do nothing contrary to the laws, since he fits his own will to the divine law: "For his will," he says, "is in the law of the Lord." Having thus urged us to virtue and trained us in perfect philosophy, he also anoints the athletes by means of the opposite, and says:
1.5PG 80 80:871
« Οὐχ οὕτως οἱ ἀσεβεῖς, οὐχ οὕτως. » Τῷ διπλασιασμῷ τῆς ἀπαγορεύσεως σαφέστερον τὴν ἐναντιότητα δείκνυσιν. « ᾿Αλλ' ἢ ὡσεὶ χνοῦς, ὃν ἐκρίπτει ὁ ἄνεμος ἀπὸ προσώπου τῆς γῆς. » Ἐκεῖνοι μὲν γὰρ, φησὶν, ὑπὸ τῶν θείων λογίων ἀρδέμενοι, ἀειθαλεῖς τέ εἰσι, καὶ ὥριμον φέρουσι τὸν καρπόν · οὗτοι δὲ ὑπὸ τῶν ἐναντίων πνευμάτων πατούμενοι μιμοῦνται τὸν χνοῦν τὸν τῇδε κἀκεῖσε ῥᾳδίως ὑπὸ τῶν ἀνέμων τῶν ἐναντίων φερόμενον..
« Ouch houtōs hoi asebeis, ouch houtōs. » Tǭ diplasiasmǭ tēs apagoreuseōs saphesteron tēn enantiotēta deiknysin. « ᾿All' ē hōsei chnous, hon ekriptei ho anemos apo prosōpou tēs gēs. » Ekeinoi men gar, phēsin, hypo tōn theiōn logiōn ardemenoi, aeithaleis te eisi, kai hōrimon pherousi ton karpon ; houtoi de hypo tōn enantiōn pneumatōn patoumenoi mimountai ton chnoun ton tę̄de kakeise rhądiōs hypo tōn anemōn tōn enantiōn pheromenon..
"Not so the ungodly, not so." By doubling the denial he shows the contrast more clearly. "But like the chaff which the wind drives away from the face of the earth." Those, he says, watered by the divine oracles, are evergreen and bear ripe fruit; but these, trampled by contrary spirits, are like chaff, easily carried this way and that by contrary winds.
1.6PG 80 80:871
« Διὰ τοῦτο οὐκ ἀναστήσονται οἱ ἀσεβεῖς ἐν κρίσει, οὐδ᾽ ἁμαρτωλοὶ ἐν βουλῇ δικαίων. • Μετὰ πολλῆς ἀκριβείας διέξεισιν ἅπαντα τὸ πανάγιον " Πνεῦμα. Οὐ γὰρ εἶπεν, « οὐκ ἀναστήσονται ἀσεβεῖς, ἀλλ᾽, · εἰς κρίσιν οὐκ ἀναστήσονται· ὁ ἀντὶ τοῦ, οὐκ εἰς κρίσιν, ἀλλ᾽ εἰς κατάκρισιν. Οὔτε γὰρ ἐλέγχων δέονται, προφανῆ τὴν ἀσέβειαν ἔχοντες, ἀλλὰ τὴν τιμωρίαν μόνην προσδέχονται. Καθάπερ γὰρ τοὺς ἐπ᾿ αὐτοφώρῳ ἀλόντας ἀνδροφόνους οὐκ ἐπὶ τὸ διελέγξαι εἰς τὸ δικαστήριον εἰσάγουσιν οἱ δικάζοντες, ἀλλ᾽ ὥστε τὴν τοῖς νόμοις δοκοῦσαν ψῆφον ἐξενεγκεῖν κατ' αὐτῶν· οὕτω καὶ οἱ ἀσεβείᾳ συνεζηκότες εὐθὺς μετὰ τὴν ἀνάστασιν την κόλασιν ὑπομένουσιν, οὐκ εἰς κρίσιν ἀγόμενοι, ἀλλὰ τῆς τιμωρίας τὴν ψῆφον δεχόμενοι. Καὶ μέντοι καὶ οἱ τῶν δυσσεβῶν δογμάτων ἀπηλλαγμένοι, βίον δὲ βεβιωκότες παράνομον, πόῤῥω που τοῦ τῶν δικαίων συλλόγου γενήσονται. Τὴν γάρ τοι βουλὴν ὁ μὲν Ακύλας καὶ ὁ Θεοδοτίων συναγωγὴν ἡρμηνεύκασι, συνέλευσιν δὲ ὁ Σύμμαχος.
« Dia touto ouk anastēsontai hoi asebeis en krisei, oud᾽ hamartōloi en boulę̄ dikaiōn. • Meta pollēs akribeias diexeisin hapanta to panagion " Pneuma. Ou gar eipen, « ouk anastēsontai asebeis, all᾽, ; eis krisin ouk anastēsontai; ho anti tou, ouk eis krisin, all᾽ eis katakrisin. Oute gar elenchōn deontai, prophanē tēn asebeian echontes, alla tēn timōrian monēn prosdechontai. Kathaper gar tous ep᾿ autophōrǭ alontas androphonous ouk epi to dielenxai eis to dikastērion eisagousin hoi dikazontes, all᾽ hōste tēn tois nomois dokousan psēphon exenenkein kat' autōn; houtō kai hoi asebeią synezēkotes euthys meta tēn anastasin tēn kolasin hypomenousin, ouk eis krisin agomenoi, alla tēs timōrias tēn psēphon dechomenoi. Kai mentoi kai hoi tōn dyssebōn dogmatōn apēllagmenoi, bion de bebiōkotes paranomon, porrhō pou tou tōn dikaiōn syllogou genēsontai. Tēn gar toi boulēn ho men Akylas kai ho Theodotiōn synagōgēn hērmēneukasi, syneleusin de ho Symmachos.
"Therefore the ungodly shall not rise in judgment, nor sinners in the council of the righteous." The all-holy Spirit goes through everything with great precision. He did not say "the ungodly shall not rise," but "they shall not rise for judgment," that is, not for judgment but for condemnation. They need no proofs, since their impiety is manifest; they await only punishment. Just as judges do not bring murderers caught in the act into court to prove their guilt, but to pronounce against them the sentence the laws decree, so those who have lived in impiety will undergo punishment immediately after the resurrection, not brought to judgment but receiving the sentence of punishment. And those who are free of impious doctrines but have lived a lawless life will be somewhere far from the assembly of the righteous. For "council" Aquila and Theodotion translated "congregation," and Symmachus "gathering."
1.7PG 80 80:873
« Ὅτι γινώσκει Κυρίος ὁδὸν δικαίων, καὶ ὁδὸς ἀσεβῶν ἀπολεῖται. » Οἶδε, φησὶν, ἅπαντα καὶ πρὸ κρίσεως ὁ δίκαιος κριτὴς, καὶ οὔτε ἀποδείξεων, οὔτε ἐλέγχων προσδεῖται. Διόπερ τὰ πρὸς ἀξίαν ἀπονέμων ἑκάστῳ, τοὺς μὲν ἀναῤῥήσεων καὶ στεφάνων ἀξιώσει, τοὺς δὲ διηνεκεῖ παραπέμψει κολάσει. Τὸ δὲ, • Ὁδὸς ἀσεβῶν ἀπολεῖται, › ἔοικε τοῖς ἀποστολικοῖς ἐκείνοις ῥητοῖς· « Εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται. » Τῶν μὲν γὰρ δικαίων ἀνδρῶν καὶ τὸ ἔργον μένει διαλάμπον· τοῖς δὲ ἀσεβέσι καὶ ἀνοσίοις ἀνθρώποις καὶ ἡ πονηρία συγκαταλύεται.
« Hoti ginōskei Kyrios hodon dikaiōn, kai hodos asebōn apoleitai. » Oide, phēsin, hapanta kai pro kriseōs ho dikaios kritēs, kai oute apodeixeōn, oute elenchōn prosdeitai. Dioper ta pros axian aponemōn hekastǭ, tous men anarrhēseōn kai stephanōn axiōsei, tous de diēnekei parapempsei kolasei. To de, • Hodos asebōn apoleitai, › eoike tois apostolikois ekeinois rhētois; « Ei tinos to ergon katakaēsetai, zēmiōthēsetai. » Tōn men gar dikaiōn andrōn kai to ergon menei dialampon; tois de asebesi kai anosiois anthrōpois kai hē ponēria synkatalyetai.
"For the Lord knows the way of the righteous, and the way of the ungodly will perish." The just Judge, he says, knows everything even before the judgment and needs neither proofs nor refutations. Therefore, rendering to each according to desert, he will count some worthy of public praise and crowns, and send others away to unending punishment. "The way of the ungodly will perish" is like the apostle's words: "If anyone's work is burned up, he will suffer loss." For the work of righteous men remains shining, but with ungodly and unholy men their wickedness is destroyed too.
Chapter 2
2.1PG 80 80:873
᾿Ανεπίγραφος παρ' Εβραίοις. Ἐν τῇ μνήμῃ τῶν ἀσεβῶν τὸν πρῶτον συμπεράνας ψαλμὸν, ἐκ ταύτης πάλιν τοῦ δευτέρου τὴν ἀρχὴν ἐποιήσατο· διδάσκων ὅτι τὸ προειρημένον τῶν ἀσεβῶν τέλος, καὶ τοὺς κατὰ τοῦ Σωτῆρος λυττήσαντας βασιλέας τε καὶ ἄρχοντας, καὶ Ἰουδαίους, καὶ ἐθνικοὺς ὑποδέξεται. Ἐν γὰρ τῷ δευτέρῳ ψαλμῷ τοῦ Δεσπότου Χριστοῦ, καὶ τὰ ἀνθρώπινα πάθη, καὶ τὴν βασιλείαν προαγορεύει· καὶ μέντοι καὶ τῶν ἐθνῶν προθεσπίζει τὴν κλῆσιν, καὶ τὴν Ἰουδαίων ἀπιστίαν θρηνεῖ. Τὸ γὰρ, «Ἵνα τί ἐφρύαξαν ἔθνη, » ὀδυρομένου ἐστὶ καὶ μεμφομένου τὴν ἄνοιαν. Οὐ χρεία δὲ ἡμῖν λόγων εἰς ἑρμηνείαν πολλῶν, τοῦ θεσπεσίου Πέτρου, τοῦ κορυφαίου τῶν ἀποστόλων, ἐν ταῖς Πράξεσι τεθεικότος τὴν ἑρμηνείαν, καὶ Ἡρώδην, καὶ Πόντιον Πιλάτον, καὶ τοὺς ἀρχιερέας καὶ Γραμματέας, βασιλέας τε, καὶ ἄρχοντας ὀνομάσαντος. Ὁ μὲν γὰρ ὑπὸ τοῦ Ῥωμαίων ἀπέσταλτο βασιλέως, τὴν ἐκείνου διέπων ἀρχήν· ὁ δὲ τοπάρχης Ἰουδαίων κατ' ἐκεῖνον ἐτύγχανε τὸν καιρόν · καὶ ὁ μὲν εἶχεν ἐξ Ἰουδαίων ὑπηκόους, ὁ δὲ τοὺς ἐξ ἐθνῶν στρατιώτας. ᾿Αλλ' ὅμως κατὰ ταὐτὸν γενόμενοι, καὶ τὸν Δεσποτικὸν τυρεύσαντες φόνον, κενὰ καὶ μάταια έβουλεύσαντο, λήθῃ παραδοῦναι μὴ δυνηθέντες τὸν ὑπ᾿ αὐτῶν σταυρωθέντα · τῇ τρίτῃ γὰρ ἀναστὰς ἡμέρᾳ τῆς οἰκουμένης ἐκράτησε. Προσφυῶς δὲ μάλα, καὶ λίαν εἰκότως, τὸ « ἐμελέτησαν κενά, » τῷ τοῦ λαοῦ προσώπῳ συνήρμοσεν. Ἰουδαῖοι γὰρ τὴν πονηρὰν ταύτην ἐποιήσαντο κατὰ τοῦ Σωτῆρος μελέτην. Καὶ μάρτυς ἡ τῶν ἱερῶν Εὐαγγελίων φωνή, διδάσκουσα, ὡς «ἐξελθόντες οἱ Φαρισαῖοι συμβούλιον ἔλαβον ὅπως αὐτὸν ἀπολέσωσιν, » καὶ ὁ Καϊάφας βοῶν· « Συμφέρει ἵνα εἷς ἄνθρωπος ἀποθάνῃ, καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται. » Τὸ δὲ, Ἐφρύαξαν ὁ μὲν ᾿Ακύλας ἐθορυβήθησαν, ὁ δὲ Σύμμαχος κυκᾷ, ἡρμήνευσαν”. Τοῦτο δὲ, τῷ τῶν ἐθνῶν προσώπῳ προσκείμενον ὑποβάλλει νοεῖν ὡς Ἰουδαίων τῷ Πιλάτῳ τὸν Ἰησοῦν οἷόν τινα τύραννον προσαγαγόντων, καὶ δεῖν αὐτὸν ἀναιρεθῆναι πολλάκις εἰρηκότων, ἄκων ἐκεῖνος τὴν θανατηφόρον ἐξενήνοχε ψῆφον, δείσας ὡς εἰκὸς ἀπολῦσαι, μή τις ἐντεῦθεν γραφὴ κατ' αὐτοῦ τυρευθῇ. Ὡς γὰρ ὁ μακάριος ἔφη Λουκᾶς, κατηγόρουν αὐτοῦ λέγοντες · • Τοῦτον εὔρομεν διαστρέφοντα τὸ ἔθνος, καὶ κωλύοντα Καίσαρι φόρον διδόναι, λέγοντα ἑαυτὸν Χριστὸν βασιλέα εἶναι. « Ινατί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά; Παρέστησαν. οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Κυρίου, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. » Οὐ λέγει τὰ ἔθνη μετὰ τοῦ ἄρθρου, ἵνα πάντας περιλαμβάνεσθαι νομίσῃς· ἀλλ᾽ ἔθνη, ἐπὶ μερικόν τι ἄγων τὴν ἔννοιαν. Ἐπειδὴ γὰρ οἱ Ἰουδαῖοι, λαβόντες, τοῖς ἔθνεσιν αὐτὸν ἐξέδωκαν, διὰ τοῦτο ταῦτά φησι· Τίς ἡ τοσαύτη, φησὶν, αἰτία, ἢ τί τὸ γεγονὸς, ὡς καὶ τοὺς λαοὺς συγκινηθῆναι κατ' αὐτοῦ, καὶ εἰς χεῖρας αὐτὸν παραδοθῆναι τῶν ἐθνῶν; Τὸ δὲ, Ἐφρύαξαν, ἀντὶ τοῦ ἠλαζονεύσαντο.
᾿Anepigraphos par' Ebraiois. En tę̄ mnēmę̄ tōn asebōn ton prōton symperanas psalmon, ek tautēs palin tou deuterou tēn archēn epoiēsato; didaskōn hoti to proeirēmenon tōn asebōn telos, kai tous kata tou Sōtēros lyttēsantas basileas te kai archontas, kai Ioudaious, kai ethnikous hypodexetai. En gar tǭ deuterǭ psalmǭ tou Despotou Christou, kai ta anthrōpina pathē, kai tēn basileian proagoreuei; kai mentoi kai tōn ethnōn prothespizei tēn klēsin, kai tēn Ioudaiōn apistian thrēnei. To gar, «Hina ti ephryaxan ethnē, » odyromenou esti kai memphomenou tēn anoian. Ou chreia de hēmin logōn eis hermēneian pollōn, tou thespesiou Petrou, tou koryphaiou tōn apostolōn, en tais Praxesi tetheikotos tēn hermēneian, kai Hērōdēn, kai Pontion Pilaton, kai tous archiereas kai Grammateas, basileas te, kai archontas onomasantos. Ho men gar hypo tou Rhōmaiōn apestalto basileōs, tēn ekeinou diepōn archēn; ho de toparchēs Ioudaiōn kat' ekeinon etynchane ton kairon ; kai ho men eichen ex Ioudaiōn hypēkoous, ho de tous ex ethnōn stratiōtas. ᾿All' homōs kata tauton genomenoi, kai ton Despotikon tyreusantes phonon, kena kai mataia ebouleusanto, lēthę̄ paradounai mē dynēthentes ton hyp᾿ autōn staurōthenta ; tę̄ tritę̄ gar anastas hēmerą tēs oikoumenēs ekratēse. Prosphyōs de mala, kai lian eikotōs, to « emeletēsan kena, » tǭ tou laou prosōpǭ synērmosen. Ioudaioi gar tēn ponēran tautēn epoiēsanto kata tou Sōtēros meletēn. Kai martys hē tōn hierōn Euangeliōn phōnē, didaskousa, hōs «exelthontes hoi Pharisaioi symboulion elabon hopōs auton apolesōsin, » kai ho Kaïaphas boōn; « Sympherei hina heis anthrōpos apothanę̄, kai mē holon to ethnos apolētai. » To de, Ephryaxan ho men ᾿Akylas ethorybēthēsan, ho de Symmachos kyką, hērmēneusan”. Touto de, tǭ tōn ethnōn prosōpǭ proskeimenon hypoballei noein hōs Ioudaiōn tǭ Pilatǭ ton Iēsoun hoion tina tyrannon prosagagontōn, kai dein auton anairethēnai pollakis eirēkotōn, akōn ekeinos tēn thanatēphoron exenēnoche psēphon, deisas hōs eikos apolysai, mē tis enteuthen graphē kat' autou tyreuthę̄. Hōs gar ho makarios ephē Loukas, katēgoroun autou legontes ; • Touton euromen diastrephonta to ethnos, kai kōlyonta Kaisari phoron didonai, legonta heauton Christon basilea einai. « Inati ephryaxan ethnē, kai laoi emeletēsan kena? Parestēsan. hoi basileis tēs gēs, kai hoi archontes synēchthēsan epi to auto kata tou Kyriou, kai kata tou Christou autou. » Ou legei ta ethnē meta tou arthrou, hina pantas perilambanesthai nomisę̄s; all᾽ ethnē, epi merikon ti agōn tēn ennoian. Epeidē gar hoi Ioudaioi, labontes, tois ethnesin auton exedōkan, dia touto tauta phēsi; Tis hē tosautē, phēsin, aitia, ē ti to gegonos, hōs kai tous laous synkinēthēnai kat' autou, kai eis cheiras auton paradothēnai tōn ethnōn? To de, Ephryaxan, anti tou ēlazoneusanto.
Without title among the Hebrews. Having ended the first psalm with mention of the ungodly, he began the second from the same point, teaching that the end foretold for the ungodly will also receive the kings and rulers, Jews and Gentiles, who raged against the Savior. For in the second psalm he foretells both the human sufferings and the kingdom of Christ the Lord; he also prophesies the calling of the nations and laments the unbelief of the Jews. "Why did the nations rage?" is the cry of one grieving and blaming their folly. We do not need many words for the interpretation, since the inspired Peter, the chief of the apostles, gave the interpretation in the Acts, naming Herod and Pontius Pilate, and the chief priests and scribes, as kings and rulers. The one had been sent by the emperor of the Romans and administered his authority; the other happened to be tetrarch of the Jews at that time; the one had subjects from the Jews, the other soldiers from the nations. Yet coming together and contriving the murder of the Lord, they plotted empty and vain things, since they could not consign to oblivion the one they crucified: rising on the third day, he took possession of the world. Very aptly and fittingly he joined "they meditated empty things" to the person of the people. For it was the Jews who devised this wicked plot against the Savior. The words of the holy Gospels are witness, teaching that "the Pharisees went out and took counsel how to destroy him," and so is Caiaphas, crying: "It is expedient that one man should die, and that the whole nation should not perish." "They raged" Aquila translated "were in tumult" and Symmachus "stirs up." Placed with the person of the nations, it suggests that, when the Jews brought Jesus to Pilate as a kind of usurper and said many times that he must be put to death, Pilate unwillingly pronounced the death sentence, fearing, it seems, to release him, lest a charge be contrived against himself from it. For, as the blessed Luke said, they accused him, saying: "We found this man perverting the nation and forbidding to give tribute to Caesar, saying that he himself is Christ, a king." "Why did the nations rage, and the peoples meditate empty things? The kings of the earth stood by, and the rulers gathered together against the Lord and against his Christ." He does not say "the nations" with the article, so that you would think all were included, but "nations," restricting the sense to a part. Since the Jews took him and handed him over to the Gentiles, he says this: What was the great cause, he says, or what had happened, that the peoples too should be stirred up against him and that he should be handed over into the hands of the Gentiles? "They raged" means "they acted arrogantly."
2.3PG 80 80:875
« Διαῤῥήξωμεν τοὺς δεσμοὺς αὐτῶν, καὶ ἀπορῥίψωμεν ἀφ᾿ ἡμῶν τὸν ζυγὸν αὐτῶν. » Ὁ γὰρ μὲ, τιμῶν, φησὶ, τὸν Υἱὸν, οὐδὲ τὸν Πατέρα τιμᾷ · καὶ εἰκότως μετὰ τοῦ Υἱοῦ, καὶ τοῦ Πατρὸς τὸν ζυγὸν ἀποπέμπονται. Ἐμοὶ δὲ δοκεῖ τοῖς πεπιστευκόσι παρεγγυᾶν τὸ πανάγιον Πνεῦμα ταῦτα λέγειν · • Διαῤῥήξωμεν τοὺς δεσμοὺς αὐτῶν, » τῶν δυσσεβῶν ἐθνῶν», « καὶ ἀπορρίψωμεν ἀφ᾿ ἡμῶν· τὸν ζυγὸν αὐτῶν, ὁ τῶν παρανόμων Ἰουδαίων, καὶ λάβωμεν ἐφ᾿ ἡμᾶς τὸν χρηστὸν τοῦ Κυρίου ζυγόν. Αὐτοῦ γάρ ἐστιν ἡ φωνή · « Λάβετε τὸν ζυγόν μου ἐφ᾽ ὑμᾶς, ὅτι ὁ ζυγός μου χρηστὸς, καὶ τὸ φορτίον μου ἐλαφρόν ἐστι. » Καὶ αὐτὸς δὲ ὁ νόμος ζυγὸς ὑπὸ τῶν θείων ἀποστόλων προσηγορεύθη. Ὁ γὰρ θεσπέσιος Πέτρος περὶ τούτου φησὶν ἐν ταῖς Πράξεσι · « Τί πειράζετε τὸν Θεὸν ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν, ὃν οὔτε οἱ πατέρες ἡμῶν, οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι; ἀλλ᾿ ἢ διὰ τῆς χάριτος τοῦ Κυρίου Ἰησοῦ πιστεύομεν σωθῆναι καθ' ὃν τρόπον κἀκεῖνοι. » Τούτοις ἔοικε καὶ τὰ προφητικὰ ῥήματα · • Διαῤῥήξωμεν τοὺς δεσμοὺς αὐτῶν, καὶ ἀποῤῥίψωμεν ἀφ᾿ ἡμῶν τὸν ζυγὸν αὐτῶν τουτέστιν ἀποστήσωμεν τὴν ἑαυτῶν καρδίαν τοῦ ὑπ᾿ αὐτοῖς εἶναι θέλειν· ἀποτιναξώμεθα τὸν τοῦ νόμον ζυγόν · μηδὲν ἡγώμεθα τὰ ἐν τύποις, εἰ μὴ νοοῖντο πνευματικῶς· ἀσυντελής καταλογιζέσθω πρὸς ὄνησιν ἡ σκιά, εἰ μὴ τοῦ Χριστοῦ μυστήριον ἐφ᾽ ἑαυτῇ ζωγραφεῖ.
« Diarrhēxōmen tous desmous autōn, kai aporrhipsōmen aph᾿ hēmōn ton zygon autōn. » Ho gar me, timōn, phēsi, ton Huion, oude ton Patera timą ; kai eikotōs meta tou Huiou, kai tou Patros ton zygon apopempontai. Emoi de dokei tois pepisteukosi parengyan to panagion Pneuma tauta legein ; • Diarrhēxōmen tous desmous autōn, » tōn dyssebōn ethnōn», « kai aporripsōmen aph᾿ hēmōn; ton zygon autōn, ho tōn paranomōn Ioudaiōn, kai labōmen eph᾿ hēmas ton chrēston tou Kyriou zygon. Autou gar estin hē phōnē ; « Labete ton zygon mou eph᾽ hymas, hoti ho zygos mou chrēstos, kai to phortion mou elaphron esti. » Kai autos de ho nomos zygos hypo tōn theiōn apostolōn prosēgoreuthē. Ho gar thespesios Petros peri toutou phēsin en tais Praxesi ; « Ti peirazete ton Theon epitheinai zygon epi ton trachēlon tōn mathētōn, hon oute hoi pateres hēmōn, oute hēmeis ischysamen bastasai? all᾿ ē dia tēs charitos tou Kyriou Iēsou pisteuomen sōthēnai kath' hon tropon kakeinoi. » Toutois eoike kai ta prophētika rhēmata ; • Diarrhēxōmen tous desmous autōn, kai aporrhipsōmen aph᾿ hēmōn ton zygon autōn toutestin apostēsōmen tēn heautōn kardian tou hyp᾿ autois einai thelein; apotinaxōmetha ton tou nomon zygon ; mēden hēgōmetha ta en typois, ei mē noointo pneumatikōs; asyntelēs katalogizesthō pros onēsin hē skia, ei mē tou Christou mystērion eph᾽ heautę̄ zōgraphei.
"Let us break their bonds and cast their yoke from us." For he who does not honor the Son, he says, does not honor the Father either; and fittingly, along with the Son, they also throw off the yoke of the Father. But it seems to me that the all-holy Spirit urges believers to say these words: "Let us break their bonds," the bonds of the impious nations, "and cast from us their yoke," the yoke of the lawless Jews, and let us take upon ourselves the kindly yoke of the Lord. For his is the voice: "Take my yoke upon you, for my yoke is kindly and my burden is light." The law itself was called a yoke by the divine apostles. The inspired Peter says of it in the Acts: "Why do you tempt God by putting a yoke on the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that we shall be saved through the grace of the Lord Jesus, in the same way as they." The prophetic words are like this: "Let us break their bonds and cast their yoke from us," that is, let us turn our heart away from wishing to be under them; let us shake off the yoke of the law; let us count the things in types as nothing unless they are understood spiritually; let the shadow be reckoned useless for profit unless it paints the mystery of Christ upon itself.
2.4PG 80 80:877
« Ὁ κατοικῶν ἐν οὐρανοῖς ἐκγελάσεται αὐτοὺς, καὶ ὁ Κύριος ἐκμυκτηριεῖ αὐτούς. » Ὁ γὰρ ὑπ᾿ αὐτῶν προσηλωθεὶς, καὶ θανάτῳ παραδοθεὶς, ἐν οὐρανοῖς ὢν, καὶ τὰ πάντα περιέχων, κενὰς αὐτῶν καὶ ματαίας δείκνυσι τὰς βουλάς. Καὶ ὁ τούτου δὲ Πατὴρ, καὶ τῶν ἁπάντων Δεσπότης, τὴν ἀξίαν αὐτοὺς εἰσπράξεται δίκην.
« Ho katoikōn en ouranois ekgelasetai autous, kai ho Kyrios ekmyktēriei autous. » Ho gar hyp᾿ autōn prosēlōtheis, kai thanatǭ paradotheis, en ouranois ōn, kai ta panta periechōn, kenas autōn kai mataias deiknysi tas boulas. Kai ho toutou de Patēr, kai tōn hapantōn Despotēs, tēn axian autous eispraxetai dikēn.
"He who dwells in the heavens will laugh at them, and the Lord will mock them." For he who was nailed by them and handed over to death, being in the heavens and holding all things together, shows their plans to be empty and vain. And his Father, the Lord of all, will exact from them the punishment they deserve.
2.5PG 80 80:877
« Τότε λαλήσει πρὸς αὐτοὺς ἐν ὀργῇ αὐτοῦ, καὶ ἐν τῷ θυμῷ αὐτοῦ ταράξει αὐτούς. » Καὶ τούτων δὲ τῶν ῥημάτων τὴν ἑρμηνείαν διδάσκει τῶν πραγμάτων τὸ τέλος· στρατιὰ γὰρ αὐτοῖς ἐπιστᾶσα Ῥωμαϊκὴ τὴν τε πόλιν ἐπόρθησε, καὶ ἐνέπρησε τὸν νεὼν, καὶ αὐτῶν τοὺς μὲν πλείστους θανάτῳ παρέπεμψε, τοὺς δὲ τὴν σφαγὴν ἐκφυγόντας ἐξανδραποδίσασα, δουλείᾳ παρέδωκεν. Ἐπιστῆσαι δὲ προσήκει τὸν νοῦν, ὡς δύο προσώπων ἐφεξῆς μέμνηται· καὶ πρῶτον μὲν Κυρίου καὶ Χριστοῦ· « Κατὰ τοῦ Κυ, ρίου γὰρ, ἔφη, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ· › εἶτα κατοικοῦντος ἐν οὐρανοῖς, καὶ Κυρίου· κατοικῶν γὰρ ἐν οὐρανοῖς ἐκγελάσεται αὐτοὺς, καὶ ὁ Κύριος ἐκμυκτηριεῖ αὐτούς. » Καὶ αὖθις δὲ τὸ αὐτὸ διετήρησε σχῆμα.
« Tote lalēsei pros autous en orgę̄ autou, kai en tǭ thymǭ autou taraxei autous. » Kai toutōn de tōn rhēmatōn tēn hermēneian didaskei tōn pragmatōn to telos; stratia gar autois epistasa Rhōmaïkē tēn te polin eporthēse, kai eneprēse ton neōn, kai autōn tous men pleistous thanatǭ parepempse, tous de tēn sphagēn ekphygontas exandrapodisasa, douleią paredōken. Epistēsai de prosēkei ton noun, hōs dyo prosōpōn ephexēs memnētai; kai prōton men Kyriou kai Christou; « Kata tou Ky, riou gar, ephē, kai kata tou Christou autou; › eita katoikountos en ouranois, kai Kyriou; katoikōn gar en ouranois ekgelasetai autous, kai ho Kyrios ekmyktēriei autous. » Kai authis de to auto dietērēse schēma.
"Then he will speak to them in his wrath, and in his anger he will trouble them." The outcome of events teaches the meaning of these words too. A Roman army came upon them, sacked the city, burned the temple, sent most of them to death, and enslaved those who escaped the slaughter and handed them over to servitude. One should notice that he mentions two persons in succession: first the Lord and Christ ("against the Lord," he said, "and against his Christ"), then the one who dwells in the heavens and the Lord ("He who dwells in the heavens will laugh at them, and the Lord will mock them"). And again he kept the same figure.
2.6PG 80 80:877
· Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ᾿ αὐτοῦ. Καὶ ἐνταῦθα δὲ στίξαι προσήκει, καὶ τότε ἐπαγαγεῖν, « Ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ διαγγέλλων τὸ πρόσταγμα Κυρίου. » Οὐ γὰρ τοῦ Σιὼν ὄρους βασιλεύει μόνου, ἀλλ᾽ ὁρατῶν καὶ ἀοράτων, καὶ πάσης τῆς κτίσεως. Ἐπὶ δὲ τοῦ Σιὼν ὄρους, καὶ τῆς Ἰουδαίας, τὴν θείαν αὐτοῦ διδασκαλίαν τοῖς προσιοῦσι προσήνεγκεν· οἱ δὲ γε ταύτην δεξάμενοι μετωχέτευσαν εἰς ἅπασαν τὴν οἰκουμένην τὰ νὰματα, τοῖς θείοις αὐτοῦ πεισθέντες προστάγμασι. • Πορευθέντες γάρ, φησί, μαθητεύσατε πάντα τὰ ἔθνη. » Τὸ δὲ, « ἐγὼ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ, ὁ ἀνθρωπίνως λέγει· ὡς γὰρ Θεὸς, ἔμφυτον ἔχει τὴν βασιλείαν· ὡς δὲ ἄνθρωπος, χειροτονητὴν δέχεται ταύτην· ὅτι δὲ ὡς Θεὸς ἄναρχον ἔχει τὸ κράτος, ὁ αὐτὸς διδάσκει προφήτης λέγων· . Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. » Τοῦτον δὲ τὸν ψαλμὸν ὁ μακάριος Παῦλος εἰς τὸν Υἱὸν εἰρῆσθαί φησιν· ἀλλ᾿ ὅμως καὶ ἔχει τὴν βασιλείαν ὡς Θεὸς, καὶ λαμβάνει ὡς ἄνθρωπος. Οὕτως ὕψιστος όνομαζόμενος ὡς Θεὸς, ὑψώθη ὡς ἄνθρωπος. Καὶ ὁ μὲν Δαβὶδ τὸ θεῖον ὕψος κηρύττων βοᾷ, « Γνώτωσαν ὅτι ὄνομά σοι Κύριος, σὺ μόνος ὕψιστος ἐπὶ πᾶσαν τὴν γῆν. » Καὶ ὁ Ζαχαρίας πρὸς τὸν Ἰωάννην, « Καὶ σὺ, παιδίον, προφήτης Ὑψίστου κληθήσῃ. » Τὸ δ᾽ ἀνθρώπινον ὕψος ὁ μακάριος Παῦλος διδάσκει λέγων, « Διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα. • Καὶ μὴν τὸ Υἱὸς μονογενής ὄνομα πρὸ τῶν αἰώνων εἶχεν ὁ Θεὸς Λόγος τῷ πράγματι συμφυές· ἀλλ᾽ ὅμως ἔχων ὡς Θεὸς τὴν τοῦ Υἱοῦ προσηγορίαν, λαμβάνει αὐτὴν καὶ ὡς ἄνθρωπος. Διὸ καὶ ἐν τῷ προκειμένῳ ψαλμῷ ἐπήγαγε λέγων
; Egō de katestathēn basileus hyp᾿ autou. Kai entautha de stixai prosēkei, kai tote epagagein, « Epi Siōn oros to hagion autou diangellōn to prostagma Kyriou. » Ou gar tou Siōn orous basileuei monou, all᾽ horatōn kai aoratōn, kai pasēs tēs ktiseōs. Epi de tou Siōn orous, kai tēs Ioudaias, tēn theian autou didaskalian tois prosiousi prosēnenken; hoi de ge tautēn dexamenoi metōcheteusan eis hapasan tēn oikoumenēn ta namata, tois theiois autou peisthentes prostagmasi. • Poreuthentes gar, phēsi, mathēteusate panta ta ethnē. » To de, « egō katestathēn basileus hyp' autou, ho anthrōpinōs legei; hōs gar Theos, emphyton echei tēn basileian; hōs de anthrōpos, cheirotonētēn dechetai tautēn; hoti de hōs Theos anarchon echei to kratos, ho autos didaskei prophētēs legōn; . Ho thronos sou, ho Theos, eis ton aiōna tou aiōnos, rhabdos euthytētos hē rhabdos tēs basileias sou. » Touton de ton psalmon ho makarios Paulos eis ton Huion eirēsthai phēsin; all᾿ homōs kai echei tēn basileian hōs Theos, kai lambanei hōs anthrōpos. Houtōs hypsistos onomazomenos hōs Theos, hypsōthē hōs anthrōpos. Kai ho men Dabid to theion hypsos kēryttōn boą, « Gnōtōsan hoti onoma soi Kyrios, sy monos hypsistos epi pasan tēn gēn. » Kai ho Zacharias pros ton Iōannēn, « Kai sy, paidion, prophētēs Hypsistou klēthēsę̄. » To d᾽ anthrōpinon hypsos ho makarios Paulos didaskei legōn, « Dio kai ho Theos auton hyperypsōse, kai echarisato autǭ onoma to hyper pan onoma. • Kai mēn to Huios monogenēs onoma pro tōn aiōnōn eichen ho Theos Logos tǭ pragmati symphyes; all᾽ homōs echōn hōs Theos tēn tou Huiou prosēgorian, lambanei autēn kai hōs anthrōpos. Dio kai en tǭ prokeimenǭ psalmǭ epēgage legōn
"But I was established king by him." Here one should put a stop, and then add: "on Zion his holy mountain, proclaiming the decree of the Lord." For he does not reign over Mount Zion alone, but over things visible and invisible and over all creation. But on Mount Zion and in Judea he offered his divine teaching to those who came to him; and those who received it channelled its streams into the whole world, obeying his divine commands: "Go," he says, "and make disciples of all the nations." "I was established king by him" he says in a human way. As God he has the kingdom by nature; as man he receives it by appointment. That as God he has power without beginning the same prophet teaches, saying: "Your throne, O God, is for ever and ever; a rod of uprightness is the rod of your kingdom." The blessed Paul says that this psalm was spoken of the Son. Yet he both has the kingdom as God and receives it as man. So too, though called Most High as God, he was exalted as man. David, proclaiming the divine height, cries, "Let them know that your name is the Lord; you alone are Most High over all the earth"; and Zechariah says to John, "And you, child, will be called a prophet of the Most High." But the blessed Paul teaches the human exaltation, saying: "Therefore God also highly exalted him and gave him the name that is above every name." Indeed, God the Word had before the ages the name "only-begotten Son," a name that belongs to what he is by nature; yet, having the title of Son as God, he receives it also as man. Therefore in the present psalm he went on to say:
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« Κύριος εἶπε πρός με, Υἱός μου εἶ συ, ἐγὼ σήμερον γεγέννηκά σε. » Ταύτην δὲ τὴν φωνὴν οὐκ ἄν τις, τῇ τοῦ θείου Πνεύματος διδασκαλίᾳ πειθόμενος, τῇ θεότητι προσάψοι τοῦ Δεσπότου Χριστοῦ. Περὶ γὰρ ἐκείνης ἀκούσωμεν τοῦ Θεοῦ τῶν ὅλων διὰ τοῦ Δαβὶδ λέγοντος · « Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε. » Ὡς ἄνθρωπος τοίνυν καὶ ταύτην δέχεται τὴν φωνὴν, ὡς ἄνθρωπος καὶ τῶν ἐπαγομένων ἀκούει.
« Kyrios eipe pros me, Huios mou ei sy, egō sēmeron gegennēka se. » Tautēn de tēn phōnēn ouk an tis, tę̄ tou theiou Pneumatos didaskalią peithomenos, tę̄ theotēti prosapsoi tou Despotou Christou. Peri gar ekeinēs akousōmen tou Theou tōn holōn dia tou Dabid legontos ; « Ek gastros pro heōsphorou egennēsa se. » Hōs anthrōpos toinyn kai tautēn dechetai tēn phōnēn, hōs anthrōpos kai tōn epagomenōn akouei.
"The Lord said to me, You are my Son; today I have begotten you." No one who follows the teaching of the divine Spirit would attach these words to the divinity of Christ the Lord. About that let us hear the God of all saying through David: "From the womb before the morning star I begot you." As man, then, he receives this word too, and as man he hears what follows.
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« Αίτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. » Ὡς γὰρ Θεὸς, ποιητής ἐστι τῶν ἀπάντων· « Πάντα γὰρ δι᾿ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν - · καὶ · ἐν αὐτῷ ἐκτίσθη τὰ πάντα, εἴτε ὁρατὰ, εἴτε ἀόρατα. • Εἰ Δεσπότης ἐστι καὶ δημιουργὸς τῶν ὅλων, καὶ Δεσπότης ἐστὶ καὶ Κύριος ὧν ἐποίησεν· ἀλλ᾽ ὅμως καὶ φύσει Δεσπότης ὢν ὡς Θεὸς, λαμβάνει καὶ ὡς ἄνθρωπος τῶν ὅλων τὴν δεσποτείαν. Καὶ ἐπειδὴ πάλαι μόνον Ἰουδαίων ἐδόκει προμηθεῖσθαι, « Ἐγενήθη γὰρ, φησὶ, μερὶς Κυρίου λαὸς Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ·· ἀπεβλήθη δὲ οὗτος, ὡς οὐδεμίαν ὠφέλειαν ἐκ τῆς κηδεμονίας δεξάμενος · εἰκότως ἐπὶ τὰ ἔθνη μεταφέρει τὴν προμήθειαν, οὐδὲ πάλαι τούτων ἡμεληκὼς, τὴν δὲ Μωσαϊκὴν χρησμολογίαν πληρῶν· ἐκείνου γάρ ἐστι φωνή, « Εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ. » Ἔστι δὲ καὶ τὴν ἔκβασιν εὑρεῖν τῇ προῤῥήσει συμβαίνουσαν. Τοὺς γὰρ ἐξ Ἰουδαίων πεπιστευκότας, οὐ τοὺς δώδεκα μόνον ἀποστόλους, ἀλλὰ καὶ τοὺς ἑβδομήκοντα μαθητὰς, καὶ τοὺς ἑκατὸν εἴκοσιν, ὧν συνηγμένων ὁ μακάριος ἐδημηγόρησε Πέτρος, καὶ τοὺς πεντακοσίους, οἷς μετὰ τὴν ἀνάστασιν ὤφθη κατὰ ταὐτὸν κατὰ τὴν τοῦ θεσπεσίου Παύλου φωνήν, καὶ τοὺς τρισχιλίους, καὶ τοὺς πεντακισχιλίους οὓς ὁ τῶν ἀποστόλων κορυφαῖος δημηγορῶν ἐσαγήνευσε, καὶ τὰς πολλὰς μυριάδας, περὶ ὧν ὁ μέγας Ἰάκωβος ἔφη, • Θεωρεῖς, ἀδελφὲ, πόσαι μυριάδες εἰσὶ τῶν πεπιστευκότων Ἰουδαίων·, τούτους δὴ, καὶ πρὸς τούτοις τοὺς κατὰ πᾶσαν τὴν οἰκουμένην ἐξ Ἰουδαίων πεπιστευκότας λαὸν ἅγιον ἀποφήνας, καὶ διὰ τούτων τὰ ἔθνη πάντα ζωγρήσας, πληροῖ τὴν προφητείαν τὴν λέγουσαν· · Εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ. » Πληροῖ δὲ πρὸς ταύτῃ καὶ τὴν οἰκείαν πρόῤῥησιν, ἣν πρὸς Ἰουδαίους ἐποιήσατο λέγων, « Καὶ ἄλλα δὲ πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης. κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσι, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. » Τοῦτο καὶ ἐν τῷ προκειμένῳ λέγει ψαλμῷ, « Αἴτησαι παρ᾿ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. » Ἀλλὰ γὰρ ἔπεισί μοι τὴν τῶν Ἰουδαίων ἀπιστίαν ὀδύρεσθαι, οἱ τῆς προφητείας ἀκούοντες τῶν τῆς γῆς περάτων ἀντικρὺς μεμνημένης, καὶ εἰδότες ὡς οὐδεὶς τῶν παρ' αὐτῶν βασιλέων τοσαύτην ἡγεμονίαν ἐκτήσατο, ἀλλὰ μόνος ὁ ἐκ Δαβίδ κατὰ σάρκα βλαστήσας Δεσπότης Χριστὸς, τυφλώττουσι τῆς διανοίας τὰ ὄμματα, καὶ τὴν προφητείαν τὴν λαλοῦσαν, « Ψηλαφοῦσιν , ὡς τυφλοὶ τοῖχον, καὶ οὐχ ὡς ὑπαρχόντων ὀφθαλμῶν ψηλαφήσουσι. » Τούτου δὴ χάριν καὶ ἀπειλεῖ αὐτοῖς ὁ προφητικὸς λόγος.
« Aitēsai par' emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs. » Hōs gar Theos, poiētēs esti tōn apantōn; « Panta gar di᾿ autou egeneto, kai chōris autou egeneto ouden - ; kai ; en autǭ ektisthē ta panta, eite horata, eite aorata. • Ei Despotēs esti kai dēmiourgos tōn holōn, kai Despotēs esti kai Kyrios hōn epoiēsen; all᾽ homōs kai physei Despotēs ōn hōs Theos, lambanei kai hōs anthrōpos tōn holōn tēn despoteian. Kai epeidē palai monon Ioudaiōn edokei promētheisthai, « Egenēthē gar, phēsi, meris Kyriou laos Iakōb, schoinisma klēronomias autou Israēl;; apeblēthē de houtos, hōs oudemian ōpheleian ek tēs kēdemonias dexamenos ; eikotōs epi ta ethnē metapherei tēn promētheian, oude palai toutōn hēmelēkōs, tēn de Mōsaïkēn chrēsmologian plērōn; ekeinou gar esti phōnē, « Euphranthēte, ethnē, meta tou laou autou. » Esti de kai tēn ekbasin heurein tę̄ prorrhēsei symbainousan. Tous gar ex Ioudaiōn pepisteukotas, ou tous dōdeka monon apostolous, alla kai tous hebdomēkonta mathētas, kai tous hekaton eikosin, hōn synēgmenōn ho makarios edēmēgorēse Petros, kai tous pentakosious, hois meta tēn anastasin ōphthē kata tauton kata tēn tou thespesiou Paulou phōnēn, kai tous trischilious, kai tous pentakischilious hous ho tōn apostolōn koryphaios dēmēgorōn esagēneuse, kai tas pollas myriadas, peri hōn ho megas Iakōbos ephē, • Theōreis, adelphe, posai myriades eisi tōn pepisteukotōn Ioudaiōn;, toutous dē, kai pros toutois tous kata pasan tēn oikoumenēn ex Ioudaiōn pepisteukotas laon hagion apophēnas, kai dia toutōn ta ethnē panta zōgrēsas, plēroi tēn prophēteian tēn legousan; ; Euphranthēte, ethnē, meta tou laou autou. » Plēroi de pros tautę̄ kai tēn oikeian prorrhēsin, hēn pros Ioudaious epoiēsato legōn, « Kai alla de probata echō, ha ouk estin ek tēs aulēs tautēs. kakeina me dei agagein, kai tēs phōnēs mou akousousi, kai genēsetai mia poimnē, heis poimēn. » Touto kai en tǭ prokeimenǭ legei psalmǭ, « Aitēsai par᾿ emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs. » Alla gar epeisi moi tēn tōn Ioudaiōn apistian odyresthai, hoi tēs prophēteias akouontes tōn tēs gēs peratōn antikrys memnēmenēs, kai eidotes hōs oudeis tōn par' autōn basileōn tosautēn hēgemonian ektēsato, alla monos ho ek Dabid kata sarka blastēsas Despotēs Christos, typhlōttousi tēs dianoias ta ommata, kai tēn prophēteian tēn lalousan, « Psēlaphousin , hōs typhloi toichon, kai ouch hōs hyparchontōn ophthalmōn psēlaphēsousi. » Toutou dē charin kai apeilei autois ho prophētikos logos.
"Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession." As God he is the maker of all things: "For all things came into being through him, and without him nothing came into being"; and "in him all things were created, whether visible or invisible." If he is Lord and craftsman of all, he is also Lord and master of what he made. Yet, though Lord by nature as God, as man he also receives lordship over all. And since of old he seemed to care for the Jews alone ("For the people of Jacob became the Lord's portion, Israel the lot of his inheritance"), and this people was cast off as having gained no benefit from his care, he fittingly transfers his providence to the nations. He had not neglected them in the past either, and he fulfills the oracle of Moses, whose word it is: "Rejoice, O nations, with his people." One can find the outcome agreeing with the prediction. For he made a holy people of those from the Jews who believed: not only the twelve apostles, but also the seventy disciples, and the hundred and twenty to whom, when gathered together, the blessed Peter preached; the five hundred to whom he appeared together after the resurrection, according to the words of the inspired Paul; the three thousand and the five thousand whom the chief of the apostles caught in his net by his preaching; and the many tens of thousands of whom the great James said, "You see, brother, how many tens of thousands of the Jews have believed"; and besides these, those from the Jews throughout the world who believed. Through them he captured all the nations alive, and so fulfills the prophecy that says, "Rejoice, O nations, with his people." He also fulfills his own prediction, which he made to the Jews, saying: "And I have other sheep, which are not of this fold; I must bring them also, and they will hear my voice, and there will be one flock, one shepherd." This is what he says in the present psalm too: "Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession." But I am moved to lament the unbelief of the Jews. They hear the prophecy plainly mentioning the ends of the earth, and they know that none of their kings acquired such dominion, but only Christ the Lord, who sprang from David according to the flesh; yet they blind the eyes of their understanding and [fulfill] the prophecy that says, "They will grope like the blind for a wall, and grope as if they had no eyes." For this reason the prophetic word also threatens them:
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« Ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ· ὡς σκεύη κεραμέως συντρίψεις αὐτούς. » Τῇ Ῥωμαϊκῇ δηλονότι βασιλείᾳ, ἣν σίδηρον τροπικῶς, διὰ τὸ ἰσχυρόν τε καὶ ἀῤῥαγὲς, ἡ τοῦ Δανιὴλ προφητεία καλεῖ · καὶ συντρίψει αὐτοὺς πηλίνων δίκην σκευῶν. Ἐπειδὴ γὰρ αὐτὸν μόνον ἔχειν ἠρνήθησαν βασιλέα, μεγάλῃ δὲ κεχρημένοι βοῇ ἔλεγον, « Ἡμεῖς οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα, » ἐπέστησεν αὐτοῖς ὃν ἥτησαν Καίσαρα, καὶ διὰ τῆς ἐκείνων στρατιᾶς τῆς ἀσεβείας ποινὴν εἰσεπράξατο . Ει δέ τις μὴ περὶ Ἰουδαίων, ἀλλὰ περὶ ἐθνῶν , ταῦτα νομίζει εἰρῆσθαι, οὕτω νοῆσαι προσήκει· ὅτι ποιμανεῖ τὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ, τῇ ἰσχυρᾷ αὐτοῦ καὶ ἀῤῥαγεῖ βασιλείᾳ· καὶ συντρίψει αὐτοὺς, ὡς σκεύη κεραμέως, ἀναλύων καὶ ἀναπλάττων διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας, καὶ τῷ πυρὶ τοῦ Πνεύματος στερεμνίους ἀπεργαζόμενος. Οὕτω ταῦτα προαγορεύσας ὁ μακάριος Δαβίδ, παραινεῖ λοιπὸν καὶ βασιλεῦσι καὶ ὑπηκόοις προσδραμεῖν τῷ Σωτῆρι, καὶ τοὺς σωτηρίους ἀσπάσασθαι νόμους, καὶ τῇ δι' ἐκείνων παιδείᾳ καὶ διδασκαλίᾳ τὴν ὠφέλειαν καρπώσασθαι· Φησὶ γάρ ·
« Poimaneis autous en rhabdǭ sidērą; hōs skeuē kerameōs syntripseis autous. » Tę̄ Rhōmaïkę̄ dēlonoti basileią, hēn sidēron tropikōs, dia to ischyron te kai arrhages, hē tou Daniēl prophēteia kalei ; kai syntripsei autous pēlinōn dikēn skeuōn. Epeidē gar auton monon echein ērnēthēsan basilea, megalę̄ de kechrēmenoi boę̄ elegon, « Hēmeis ouk echomen basilea ei mē Kaisara, » epestēsen autois hon hētēsan Kaisara, kai dia tēs ekeinōn stratias tēs asebeias poinēn eisepraxato . Ei de tis mē peri Ioudaiōn, alla peri ethnōn , tauta nomizei eirēsthai, houtō noēsai prosēkei; hoti poimanei ta ethnē en rhabdǭ sidērą, tę̄ ischyrą autou kai arrhagei basileią; kai syntripsei autous, hōs skeuē kerameōs, analyōn kai anaplattōn dia tēs tou loutrou palingenesias, kai tǭ pyri tou Pneumatos steremnious apergazomenos. Houtō tauta proagoreusas ho makarios Dabid, parainei loipon kai basileusi kai hypēkoois prosdramein tǭ Sōtēri, kai tous sōtērious aspasasthai nomous, kai tę̄ di' ekeinōn paideią kai didaskalią tēn ōpheleian karpōsasthai; Phēsi gar ;
"You will shepherd them with a rod of iron; you will shatter them like a potter's vessels." That is, by the Roman empire, which the prophecy of Daniel figuratively calls iron because of its strength and unbreakableness; and he will shatter them like clay vessels. Since they refused to have him alone as king and cried with a loud shout, "We have no king but Caesar," he set over them the Caesar they asked for, and through his army exacted the penalty of their impiety. If anyone thinks this was said not of the Jews but of the nations, it should be understood thus: he will shepherd the nations with a rod of iron, his strong and unbreakable kingdom; and he will shatter them like a potter's vessels, dissolving and remolding them through the washing of rebirth and making them solid by the fire of the Spirit. Having foretold these things, the blessed David then urges both kings and subjects to run to the Savior, to embrace the saving laws, and to reap the benefit of the training and teaching they give. For he says:
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« Καὶ νῦν, βασιλεῖς, σύνετε· παιδεύθητε πάντες οἱ κρίνοντες τὴν γῆν. » Πάντων γὰρ ἡμῶν βασιλεὺς , ὁ πάλαι δόξας μόνων Ἰουδαίων κρατεῖν.
« Kai nyn, basileis, synete; paideuthēte pantes hoi krinontes tēn gēn. » Pantōn gar hēmōn basileus , ho palai doxas monōn Ioudaiōn kratein.
"And now, O kings, understand; be instructed, all you who judge the earth." For he is king of us all, he who of old seemed to rule the Jews alone.
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« Δουλεύσατε τῷ Κυρίῳ ἐν φόβῳ, καὶ ἀγαλλιᾶσθε αὐτῷ ἐν τρόμῳ. » Οὐ γὰρ δεῖ μόνῃ τῇ φιλανθρωπίᾳ θαῤῥῆσαι, ἀλλὰ καὶ τὴν ταύτῃ συνημμένην δικαιοσύνην, ἀγαλλομένους ἐπὶ τῇ σωτηρίᾳ καὶ χαίροντας, δεδιέναι καὶ τρέμειν. « Ὁ γὰρ δοκῶν, φησὶν, ἑστάναι, βλεπέτω μὴ πέσῃ. » [ Ἐπειδ᾽ ἂν γὰρ φοβηθέντες τὸν Δεσπότην τὰ προσήκοντα διαπραξώμεθα, πλείστην ἐκ τῶν πραχθέντων ἡμῖν ἔχομεν τὴν εὐφροσύνην ἐγγινομένην, τοῦ συνειδότος ἀγαθοῦ μὲν τυγχάνοντος, μεγίστην δὲ ἡμῖν διὰ τούτου τὴν χαρὰν παρεχομένου.] - Ἐν τρόμῳ · δὲ, τουτέστιν, ἐν κατανύξει· μήποτε ἡ τοῦ Θεοῦ χαρὰ εἰς τὴν τοῦ κόσμου μεταπέσῃ χαράν.
« Douleusate tǭ Kyriǭ en phobǭ, kai agalliasthe autǭ en tromǭ. » Ou gar dei monę̄ tę̄ philanthrōpią tharrhēsai, alla kai tēn tautę̄ synēmmenēn dikaiosynēn, agallomenous epi tę̄ sōtērią kai chairontas, dedienai kai tremein. « Ho gar dokōn, phēsin, hestanai, blepetō mē pesę̄. » [ Epeid᾽ an gar phobēthentes ton Despotēn ta prosēkonta diapraxōmetha, pleistēn ek tōn prachthentōn hēmin echomen tēn euphrosynēn enginomenēn, tou syneidotos agathou men tynchanontos, megistēn de hēmin dia toutou tēn charan parechomenou.] - En tromǭ ; de, toutestin, en katanyxei; mēpote hē tou Theou chara eis tēn tou kosmou metapesę̄ charan.
"Serve the Lord with fear, and rejoice in him with trembling." We must not take confidence in his love for humankind alone; while we exult and rejoice in our salvation, we must also fear and tremble at the justice joined to it. "For let him who thinks he stands," it says, "take heed lest he fall." [For when we fear the Lord and do what is fitting, we have very great gladness arising in us from what we have done, since our conscience is good and through it affords us the greatest joy.] "With trembling," that is, with compunction, lest the joy of God turn into the joy of the world.
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« Δράξασθε παιδείας, μήποτε ὀργισθῇ Κύριος, καὶ ἀπόλησθε ἐξ ὁδοῦ δικαίας. » Οὐκ ἀρκεῖ γὰρ μόνη τῆς θεογνωσίας ἡ κτῆσις εἰς τελειότητα· ἀλλὰ χρὴ καὶ τὴν πρακτικὴν μετελθεῖν ἀρετήν· ἧς ἐπιλαμβανόμενοι τὴν ἀπλανή πορείαν ὀδεύσετε.
« Draxasthe paideias, mēpote orgisthę̄ Kyrios, kai apolēsthe ex hodou dikaias. » Ouk arkei gar monē tēs theognōsias hē ktēsis eis teleiotēta; alla chrē kai tēn praktikēn metelthein aretēn; hēs epilambanomenoi tēn aplanē poreian odeusete.
"Lay hold of instruction, lest the Lord be angry, and you perish from the righteous way." For the acquisition of the knowledge of God alone is not enough for perfection; one must also pursue practical virtue. Laying hold of it, you will travel a road without straying.
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« Ὅταν ἐκκαυθῇ ἐν τάχει ὁ θυμὸς αὐτοῦ· μακάριοι πάντες οἱ πεποιθότες ἐπ' αὐτῷ., Ἐν γὰρ τῷ τῆς κρίσεως καιρῷ, τῆς ὑμετέρας κακίας, οἷόν τινος ὕλης εὐπρήστου, καθάπερ πῦρ τὴν θείαν ἐκκαιούσης ὀργὴν, πόῤῥω που γενήσεσθε τῆς τῶν δικαίων ὁδοῦ, δίκας τίνοντες ὧν κατὰ τόνδε τὸν βίον πεπλημμελήκατε. Τηνικαῦτα δὲ καὶ οἱ ἀληθῶς καὶ βεβαίως εἰς αὐτὸν ἠλπικότες, λήψονται τῆς ἐλπίδος καρπὸν, τὸν μακαρισμόν. « Μακάριοι γὰρ, φησὶν, οἱ πεποιθότες ἐπ᾿ αὐτῷ. » Εἰ καὶ γὰρ κατὰ τὸν παρόντα βίον τὸν μακαρισμὸν ἔχουσιν οἱ τῆς ἀρετῆς ἀθληταὶ, ἀλλ᾽ οὖν ἀληθέστερον αὐτὸν δέξονται κατ' ἐκείνην τὴν ἡμέραν, καθ᾿ ἣν οἱ πονηρίᾳ συνεζηκότες τὴν θείαν ὀργὴν καθ' ἑαυτῶν ἐπισπάσονται.
« Hotan ekkauthę̄ en tachei ho thymos autou; makarioi pantes hoi pepoithotes ep' autǭ., En gar tǭ tēs kriseōs kairǭ, tēs hymeteras kakias, hoion tinos hylēs euprēstou, kathaper pyr tēn theian ekkaiousēs orgēn, porrhō pou genēsesthe tēs tōn dikaiōn hodou, dikas tinontes hōn kata tonde ton bion peplēmmelēkate. Tēnikauta de kai hoi alēthōs kai bebaiōs eis auton ēlpikotes, lēpsontai tēs elpidos karpon, ton makarismon. « Makarioi gar, phēsin, hoi pepoithotes ep᾿ autǭ. » Ei kai gar kata ton paronta bion ton makarismon echousin hoi tēs aretēs athlētai, all᾽ oun alēthesteron auton dexontai kat' ekeinēn tēn hēmeran, kath᾿ hēn hoi ponērią synezēkotes tēn theian orgēn kath' heautōn epispasontai.
"When his anger is quickly kindled, blessed are all who trust in him." For at the time of judgment, when your wickedness, like easily kindled fuel, sets the divine wrath ablaze like fire, you will be far from the way of the righteous, paying the penalty for the sins you committed in this life. But then those who have truly and firmly hoped in him will receive the fruit of their hope, blessedness. "For blessed," he says, "are those who trust in him." Even though the athletes of virtue have blessedness in the present life, they will receive it more truly on that day on which those who have lived in wickedness will draw the divine wrath upon themselves.
Chapter 3
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« Ψαλμὸς τῷ Δαβίδ, ὁπότε ἀπεδίδρασκεν ἀπὸ προσώπου ᾿Αβεσσαλώμ τοῦ υἱοῦ αὐτοῦ. » Δήλη μὲν τοῖς ἐμμελεστέροις ἡ ἱστορία· τῶν δὲ ῥαθυμοτέρων ἕνεκα συντόμως ταύτην ἐρῶ. Μετὰ τὴν διπλῆν ἐκείνην παρανομίαν, ὁ μέγας Δαβὶδ πολλαῖς καὶ παντοδαπαῖς περιέπεσε συμφοραῖς. Οὐ γὰρ μόνον τὰ προσοικοῦντα ἔθνη πρὸς μάχην εκινήθη καὶ πόλεμον, ἀλλὰ καὶ αὐτὸς ὁ οἶκος τὴν στάσιν ἐδέξατο, καὶ παρανομία παρανομίαν διεδέξατο. Τὴν τοῦ ᾿Αμνὼν ἀκολασίαν ἡ τοῦ ᾿Αβεσσαλώμ μιαιφονία, καὶ τὴν ἀδελφοκτονίαν ἡ κατὰ τοῦ πατρὸς ἐπανάστασις, καὶ ἡ τῶν ὑπηκόων ἀπόστασις. Προμηθουμένης γὰρ τῆς θείας χάριτος, τούτων οὐδὲν ἐπέλασε τῷ Δαβίδ· ἐκείνης δὲ διὰ τὴν γεγενημένην ἀποστάσης παρανομίαν, χῶραν ἔλαβεν ἡ κακία, καὶ τραγῳδίας ἄξια δέδρακε, καὶ φορὰν ἐβλάστησε συμφορῶν. Κατ' ἐκεῖνον τοίνυν τὸν καιρὸν, τὸν πατραλοίαν ἀποδιδράσκων υἱὸν, καὶ τοὺς σὺν αὐτῷ τὴν πρὸς αὐτὸν ἀναδεξαμένους παράταξιν, τοῦτον ἔγραψε τὸν ψαλμόν· τοῦ θείου Πνεύματος δηλονότι καὶ τηνικαῦτα ἐνηργηκότος διὰ τὴν θερμὴν ὑπ᾿ αὐτοῦ γεγενημένην μετάνοιαν.
« Psalmos tǭ Dabid, hopote apedidrasken apo prosōpou ᾿Abessalōm tou huiou autou. » Dēlē men tois emmelesterois hē historia; tōn de rhathymoterōn heneka syntomōs tautēn erō. Meta tēn diplēn ekeinēn paranomian, ho megas Dabid pollais kai pantodapais periepese symphorais. Ou gar monon ta prosoikounta ethnē pros machēn ekinēthē kai polemon, alla kai autos ho oikos tēn stasin edexato, kai paranomia paranomian diedexato. Tēn tou ᾿Amnōn akolasian hē tou ᾿Abessalōm miaiphonia, kai tēn adelphoktonian hē kata tou patros epanastasis, kai hē tōn hypēkoōn apostasis. Promēthoumenēs gar tēs theias charitos, toutōn ouden epelase tǭ Dabid; ekeinēs de dia tēn gegenēmenēn apostasēs paranomian, chōran elaben hē kakia, kai tragǭdias axia dedrake, kai phoran eblastēse symphorōn. Kat' ekeinon toinyn ton kairon, ton patraloian apodidraskōn huion, kai tous syn autǭ tēn pros auton anadexamenous parataxin, touton egrapse ton psalmon; tou theiou Pneumatos dēlonoti kai tēnikauta enērgēkotos dia tēn thermēn hyp᾿ autou gegenēmenēn metanoian.
"A psalm of David, when he fled from the presence of Absalom his son." The story is plain to the more attentive; but for the sake of the less diligent I shall tell it briefly. After that double transgression the great David fell into many calamities of every kind. Not only were the neighboring nations stirred to battle and war, but his own house received rebellion, and transgression followed transgression: Absalom's murder followed Amnon's licentiousness, and the revolt against his father and the defection of his subjects followed the murder of his brother. While divine grace was caring for him, none of these things came near David; but when it withdrew because of the transgression he had committed, wickedness found room, did deeds worthy of tragedy, and produced a crop of calamities. At that time, then, fleeing his parricidal son and those who had taken up arms with him against him, he wrote this psalm; clearly the divine Spirit was at work in him even then because of the fervent repentance he had shown.
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« Κύριε, τί ἐπληθύνθησαν οἱ θλίβοντές με. Πολλοὶ ἐπανίστανται ἐπ᾿ ἐμέ. Πολλοὶ λέγουσι τῇ ψυχῇ μου· Οὐκ ἔστι σωτηρία αὐτῷ ἐν τῷ Θεῷ αὐτοῦ. » Πολλοὶ μὲν τοι καὶ παντοδαποὶ πολέμιοι πολλαχόθεν προσβάλλουσιν· ἀνιῶσι δὲ με πλέον οἱ ἐπιτωθάζοντες, καὶ τῆς σῆς προμηθείας γεγυμνῶσθαί με λέγοντες. Ἐγὼ δὲ οἶδα, ὡς οὐκ ἀνέξῃ με παριδεῖν, καί τοι πεπλημμεληκότα μεγάλα. ᾿Αλλὰ τὸν τὸ νῦν ταπεινὸν διὰ τὴν ἁμαρτίαν γεγενημένον ὑψώσεις, καὶ κρείττονα δείξεις τῶν δυσμενῶν· τοῦτο γὰρ παρεδήλωσεν εἰρηκώς·
« Kyrie, ti eplēthynthēsan hoi thlibontes me. Polloi epanistantai ep᾿ eme. Polloi legousi tę̄ psychę̄ mou; Ouk esti sōtēria autǭ en tǭ Theǭ autou. » Polloi men toi kai pantodapoi polemioi pollachothen prosballousin; aniōsi de me pleon hoi epitōthazontes, kai tēs sēs promētheias gegymnōsthai me legontes. Egō de oida, hōs ouk anexę̄ me paridein, kai toi peplēmmelēkota megala. ᾿Alla ton to nyn tapeinon dia tēn hamartian gegenēmenon hypsōseis, kai kreittona deixeis tōn dysmenōn; touto gar paredēlōsen eirēkōs;
"Lord, why have those who afflict me multiplied? Many rise up against me. Many say to my soul, There is no salvation for him in his God." Many enemies of every kind attack from many sides; but those who mock me grieve me more, saying that I have been stripped of your providence. But I know that you will not bear to overlook me, even though I have sinned greatly. You will exalt the one who has now been brought low because of sin, and make him stronger than his enemies. This he indicated by saying:
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« Σὺ δὲ, Κύριε, ἀντιλήπτωρ μου εἶ, δόξα μου, καὶ ὑψῶν τὴν κεφαλήν μου. » Οὐδὲ " γὰρ τῇ βασιλείᾳ, καὶ τῇ δυναστείᾳ θαῤῥῶ, ἀλλὰ σὲ δόξαν ἐμὴν εἶναι πιστεύω, καὶ ὑπὸ τῆς σῆς ἐλπίζω ταχέως ὑψωθήσεσθαι δεξιᾶς.
« Sy de, Kyrie, antilēptōr mou ei, doxa mou, kai hypsōn tēn kephalēn mou. » Oude " gar tę̄ basileią, kai tę̄ dynasteią tharrhō, alla se doxan emēn einai pisteuō, kai hypo tēs sēs elpizō tacheōs hypsōthēsesthai dexias.
"But you, Lord, are my helper, my glory, and the one who lifts up my head." For I do not trust in my kingship and power; I believe that you are my glory, and I hope to be lifted up quickly by your right hand.
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« Φωνῇ μου πρὸς Κύριον ἐκέκραξα, καὶ ἐπήκουσέ μου ἐξ ὅρους ἁγίου αὐτοῦ. » Διά τοι τοῦτο μετὰ πάσης προθυμίας προσφέρω σοι τὰς δεήσεις, εἰδὼς ὅτι παραυτίκα τὰς αἰτήσεις παρέξεις. Οὐ φωνὴν δὲ ἐνταῦθα καὶ βοὴν τὴν κραυγήν νοητέον, ἀλλὰ τὴν τῆς ψυχῆς προθυμίαν. Οὕτω γὰρ καὶ ὁ τῶν ὅλων Θεὸς πρὸς σιγῶντα τὸν μακάριον ἔφη Μωσῆν · « Τί βοᾶς πρός με; · βοὴν τὴν σιγὴν ὀνομάζων διὰ τὴν σπουδαίαν τῆς διανοίας εὐχήν. Τὸ δὲ, « Εἰσήκουσέ μου ἐξ ὅρους ἁγίου αὐτοῦ, » κατὰ τὴν πάλαι κατέχουσαν εἴρηται δόξαν. Ἐνομίζετο γὰρ ἐν τῇ σκηνῇ κατοικεῖν ὁ τῶν ὅλων Θεὸς, ἐπειδὴ καὶ τοὺς χρησμοὺς ἐκεῖθεν τοῖς ἱερεῦσιν ἐδίδου.
« Phōnę̄ mou pros Kyrion ekekraxa, kai epēkouse mou ex horous hagiou autou. » Dia toi touto meta pasēs prothymias prospherō soi tas deēseis, eidōs hoti parautika tas aitēseis parexeis. Ou phōnēn de entautha kai boēn tēn kraugēn noēteon, alla tēn tēs psychēs prothymian. Houtō gar kai ho tōn holōn Theos pros sigōnta ton makarion ephē Mōsēn ; « Ti boas pros me? ; boēn tēn sigēn onomazōn dia tēn spoudaian tēs dianoias euchēn. To de, « Eisēkouse mou ex horous hagiou autou, » kata tēn palai katechousan eirētai doxan. Enomizeto gar en tę̄ skēnę̄ katoikein ho tōn holōn Theos, epeidē kai tous chrēsmous ekeithen tois hiereusin edidou.
"With my voice I cried to the Lord, and he heard me from his holy mountain." For this reason I offer my petitions to you with all eagerness, knowing that you will grant my requests at once. Here "cry" must be understood not as voice and shout but as the eagerness of the soul. So the God of all said to the blessed Moses when he was silent, "Why do you cry to me?" calling the silence a cry because of the earnest prayer of his mind. "He heard me from his holy mountain" is said according to the belief that prevailed of old: the God of all was thought to dwell in the tabernacle, since he gave his oracles to the priests from there.
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« Ἐγὼ δὲ ἐκοιμήθην καὶ ὕπνωσα · ἐξηγέρθην, ὅτι Κύριος ἀντιλήψεταί μου. » Νύκτα τὰς συμφορὰς πολλάκις ἡ θεία καλεῖ Γραφή · ἐπειδὴ ὡς ἐν σκότει διάγειν νομίζουσιν οἱ τοῖς ἄγαν ἀνιαροῖς περιπίπτοντες · ταῖς δὲ νυξὶν ὁ ὕπνος συνέζευκται· σημαίνει τοίνυν κατὰ ταυτὸν τὰς θλίψεις, καὶ τὴν τούτων ἀπαλλαγήν. Τὸ γὰρ · Ἐξηγέρθην, ὅτι Κύριος ἀντιλήψεταί μου, » τοῦτο δηλοῖ, ὅτι τῆς θείας ἀπολαύσας ῥοπῆς κρείττων ἐγενόμην τῶν προσπεσόντων κακῶν. Διὸ,
« Egō de ekoimēthēn kai hypnōsa ; exēgerthēn, hoti Kyrios antilēpsetai mou. » Nykta tas symphoras pollakis hē theia kalei Graphē ; epeidē hōs en skotei diagein nomizousin hoi tois agan aniarois peripiptontes ; tais de nyxin ho hypnos synezeuktai; sēmainei toinyn kata tauton tas thlipseis, kai tēn toutōn apallagēn. To gar ; Exēgerthēn, hoti Kyrios antilēpsetai mou, » touto dēloi, hoti tēs theias apolausas rhopēs kreittōn egenomēn tōn prospesontōn kakōn. Dio,
"I lay down and slept; I awoke, for the Lord will help me." Divine Scripture often calls calamities night, since those who fall into great distress think they are living in darkness; and sleep is joined to the nights. So he indicates at once the afflictions and the release from them. "I awoke, for the Lord will help me" shows this: having enjoyed God's support I prevailed over the evils that fell upon me. Therefore:
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« Οὐ φοβηθήσομαι ἀπὸ μυριάδων λαοῦ τῶν κύκλῳ συνεπιτιθεμένων μοι· ἀνάστα, Κύριε, σῶσόν με ὁ Θεός μου. » ᾿Αρκεῖς γὰρ καὶ παρὼν τὰς πολλὰς μυριάδας διασκεδάσαι.
« Ou phobēthēsomai apo myriadōn laou tōn kyklǭ synepitithemenōn moi; anasta, Kyrie, sōson me ho Theos mou. » ᾿Arkeis gar kai parōn tas pollas myriadas diaskedasai.
"I will not be afraid of the tens of thousands of the people who set themselves against me round about. Arise, Lord, save me, my God." For by your presence alone you are able to scatter the many tens of thousands.
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« Ὅτι σὺ ἐπάταξας πάντας τοὺς ἐχθραίνοντάς μοι ματαίως, ὀδόντας ἁμαρτωλῶν συνέτριψας. » Τελείας μοι τοίνυν μετάδος τῆς σωτηρίας · καὶ καθάπερ πολλάκις ἄδικον κατ᾿ ἐμοῦ δυσμένειαν ἐσχηκότας, καὶ ὁμοφύλους καὶ ἀλλοφύλους, καὶ Ἰσραηλίτας καὶ ᾿Αμαληκίτας , καὶ μέντοι καὶ αὐτὸν τὸν Σαούλ, ποινὴν εἰσεπράξω τῆς ἀδικίας · οὕτω με καὶ νῦν τῆς σωτηρίας ἀξίωσον. Τὸ δὲ, • Ὀδόντας ἁμαρτωλῶν συνέτριψας, ὁ ἀντὶ τοῦ, Πάσης αὐτοὺς ἐγύμνωσας ἰσχύος, ἐκ μεταφορᾶς τῶν θηρίων, ἃ τῶν ὀδόντων στερούμενα, εὐκαταφρόνητα λίαν ἐστὶ καὶ εὐκαταγώνιστα.
« Hoti sy epataxas pantas tous echthrainontas moi mataiōs, odontas hamartōlōn synetripsas. » Teleias moi toinyn metados tēs sōtērias ; kai kathaper pollakis adikon kat᾿ emou dysmeneian eschēkotas, kai homophylous kai allophylous, kai Israēlitas kai ᾿Amalēkitas , kai mentoi kai auton ton Saoul, poinēn eisepraxō tēs adikias ; houtō me kai nyn tēs sōtērias axiōson. To de, • Odontas hamartōlōn synetripsas, ho anti tou, Pasēs autous egymnōsas ischyos, ek metaphoras tōn thēriōn, ha tōn odontōn steroumena, eukataphronēta lian esti kai eukatagōnista.
"For you struck all who are hostile to me without cause; you broke the teeth of sinners." Grant me, then, complete salvation; and as you have often exacted the penalty of injustice from those who held unjust enmity against me, both kinsmen and foreigners, Israelites and Amalekites, and Saul himself, so count me worthy of salvation now as well. "You broke the teeth of sinners" means you stripped them of all strength. It is a metaphor from wild beasts, which, deprived of their teeth, are very contemptible and easily overcome.
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« Τοῦ Κυρίου ἡ σωτηρία. » Οὐκ ἔχων, φησὶν, εἰς ἄνθρωπον τὴν ἐλπίδα, ἀλλὰ παρὰ σοῦ τὴν σωτηρίαν προσμένω· οὐκ ἐγὼ δὲ μόνος, ἀλλὰ καὶ ὁ σὸς λαὸς ὁ σὺν ἐμοὶ πολεμούμενος. Κήδομαι δὲ καὶ αὐτῶν τῶν πολεμούντων · καὶ γὰρ ἐκεῖνος ' σὸς χρηματίζει λαός. Δὸς τοίνυν, Δέσποτα, καὶ τούτοις, κἀκείνοις,· τῆς εἰρήνης τὴν εὐλογίαν· τοῦτο γὰρ παρεδήλωσεν εἰρηκώς Καὶ ἐπὶ τὸν λαόν σου ἡ εὐλογία σου. » Καὶ γὰρ ὁ μακάριος Μωσῆς ταῖς εὐλογίαις τὴν εἰρήνην συντάττει· εὑρίσκομεν δὲ κὰν τῇ ἱστορίᾳ σφόδρα τοῦ λαοῦ κηδόμενον τὸν μακάριον Δαβίδ, καὶ αὐτοῦ τοῦ πατραλοίου παιδὸς, καὶ μᾶλλον τῆς εἰρήνης, ἢ τῆς κατὰ τοῦ λαοῦ προμηθούμενον νίκης.
« Tou Kyriou hē sōtēria. » Ouk echōn, phēsin, eis anthrōpon tēn elpida, alla para sou tēn sōtērian prosmenō; ouk egō de monos, alla kai ho sos laos ho syn emoi polemoumenos. Kēdomai de kai autōn tōn polemountōn ; kai gar ekeinos ' sos chrēmatizei laos. Dos toinyn, Despota, kai toutois, kakeinois,; tēs eirēnēs tēn eulogian; touto gar paredēlōsen eirēkōs Kai epi ton laon sou hē eulogia sou. » Kai gar ho makarios Mōsēs tais eulogiais tēn eirēnēn syntattei; heuriskomen de kan tę̄ historią sphodra tou laou kēdomenon ton makarion Dabid, kai autou tou patraloiou paidos, kai mallon tēs eirēnēs, ē tēs kata tou laou promēthoumenon nikēs.
"Salvation is the Lord's." Having no hope in man, he says, I await salvation from you; and not I alone, but also your people who are being warred against with me. But I care also for those who make war, for they too are called your people. Give, then, O Master, to these and to those the blessing of peace. This he indicated by saying, "And your blessing is upon your people." For the blessed Moses too joins peace to his blessings. And in the history too we find the blessed David caring greatly for the people, and even for his parricidal son, and concerned for peace more than for victory over the people.
Chapter 4
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«Εἰς τὸ τέλος, ἐν ὕμνοις· ψαλμὸς τῷ Δαβίδ· » ᾿Αντὶ τοῦ, εἰς τὸ τέλος, ὁ μὲν ᾿Ακύλας καὶ ὁ Θεοδοτίων, τῷ νικοποιῷ ἡρμήνευσαν· ὁ δὲ Σύμμαχος, ἐπινίκιος. Σημαίνει δὲ τὸ μὲν εἰς τὸ τέλος, ὅτι μακροῖς ὕστερον χρόνοις πληρωθήσεται τὰ προφητευόμενα. Προηγόρευσε δὲ ἐν τῷ τέλει τοῦ ψαλμοῦ, τὴν ἐκ νεκρῶν ἀνάστασιν, εἰρηκώς · · Ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ κοιμηθήσομαι καὶ ὑπνώσω· ὅτι σὺ, Κύριε κατὰ μόνας ἐπ᾿ ἐλπίδι κατῴκησάς με. » Κατὰ δέ γε τοὺς λοιποὺς, ὕμνος ὁ ἐπινίκιος τῷ νικοποιῷ προσφέρεται Θεῷ ὁ παρὼν ψαλμὸς ὑπὸ τοῦ μακαρίου Δαβίδ, μετὰ τὴν γενομένην τοῦ ᾿Αβεσσαλώμ νίκην. Ἔοικε γὰρ τούτοις ὁ ψαλμὸς εἰρῆσθαι μετὰ τὴν ἐκείνου τοῦ πολέμου διάλυσιν· ἐν γὰρ τῷ πρὸ τούτου ψαλμῷ ὁ μακάριος ἔφη Δαβίδ· « Πολλοὶ λέγουσι τῇ ψυχῇ μου, Οὐκ ἔστι σωτηρία αὐτῷ ἐν τῷ Θεῷ αὐτοῦ. › Ἐν δὲ τούτῳ φησὶν, «Υἱοὶ ἀνθρώπων", ἕως πότε βαρυκάρδιοι; ἵνα τί ἀγαπᾶτε ματαιότητα, καὶ ζητεῖτε ψεῦδος; Καὶ γνῶτεὶ, ὅτι ἐθαυμάστωσε Κύριος τὸν ὅσιον αὐτοῦ. » Διδάσκει τοίνυν ἐν τῷ παρόντι ψαλμῷ τοὺς ἀθεΐαν νοσοῦντας, καὶ προνοεῖν τὸν Θεὸν, καὶ κυβερνᾷν τὰ ἀνθρώπινα, μὴ νομίζοντας, ὡς ἔστιν ὁ ἐφορῶν καὶ πρυτανεύων ἅπαντα· καὶ εἰς ἀπόδειξιν τῆς διδασκαλίας τὰ καθ᾿ ἕκαστον διηγεῖται.
«Eis to telos, en hymnois; psalmos tǭ Dabid; » ᾿Anti tou, eis to telos, ho men ᾿Akylas kai ho Theodotiōn, tǭ nikopoiǭ hērmēneusan; ho de Symmachos, epinikios. Sēmainei de to men eis to telos, hoti makrois hysteron chronois plērōthēsetai ta prophēteuomena. Proēgoreuse de en tǭ telei tou psalmou, tēn ek nekrōn anastasin, eirēkōs ; ; En eirēnę̄ epi to auto koimēthēsomai kai hypnōsō; hoti sy, Kyrie kata monas ep᾿ elpidi katǭkēsas me. » Kata de ge tous loipous, hymnos ho epinikios tǭ nikopoiǭ prospheretai Theǭ ho parōn psalmos hypo tou makariou Dabid, meta tēn genomenēn tou ᾿Abessalōm nikēn. Eoike gar toutois ho psalmos eirēsthai meta tēn ekeinou tou polemou dialysin; en gar tǭ pro toutou psalmǭ ho makarios ephē Dabid; « Polloi legousi tę̄ psychę̄ mou, Ouk esti sōtēria autǭ en tǭ Theǭ autou. › En de toutǭ phēsin, «Huioi anthrōpōn", heōs pote barykardioi? hina ti agapate mataiotēta, kai zēteite pseudos? Kai gnōtei, hoti ethaumastōse Kyrios ton hosion autou. » Didaskei toinyn en tǭ paronti psalmǭ tous atheïan nosountas, kai pronoein ton Theon, kai kybernąn ta anthrōpina, mē nomizontas, hōs estin ho ephorōn kai prytaneuōn hapanta; kai eis apodeixin tēs didaskalias ta kath᾿ hekaston diēgeitai.
"To the end, in hymns: a psalm of David." In place of "to the end" Aquila and Theodotion translated "to the victory-giver," and Symmachus "a song of victory." "To the end" signifies that what is prophesied will be fulfilled long ages later; at the end of the psalm he foretold the resurrection from the dead, saying: "In peace I will lie down and sleep at once, for you, Lord, have made me dwell alone in hope." According to the other translators, the present psalm is a hymn of victory offered by the blessed David to God the victory-giver after the victory over Absalom. The psalm seems to have been spoken after the end of that war. For in the psalm before this the blessed David said, "Many say to my soul, There is no salvation for him in his God"; but in this one he says, "Sons of men, how long will you be heavy of heart? Why do you love vanity and seek falsehood? Know that the Lord has made his holy one wonderful." In the present psalm, then, he teaches those sick with atheism, who do not believe that there is one who oversees and governs all things, that God exercises providence and steers human affairs; and to prove this teaching he recounts his own experiences one by one.
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· Ἐν τῷ ἐπικαλεῖσθαί με εἰσήκουσέ μου ὁ Θεὸς τῆς δικαιοσύνης μου. » Μάθετε, φησὶν, ἐκ τῶν εἰς ἐμὲ γεγενημένων, ὅπως ἐφέστηκε τοῖς ἀνθρωπίνοις ὁ τῶν ὅλων Θεὸς, καὶ τῶν εἰλικρινῶς ἐπικαλουμένων ἀκούει. Ἐγὼ γοῦν παραυτίκα προσενεγκών μου τὴν δέησιν ἔτυχον τῆς αἰτήσεως. Τὸ δὲ, « Τῆς δικαιοσύνης μου, » ἀντὶ τοῦ τῆς δικαίας μου αἰτήσεως τέθεικεν. Οὐδὲ γὰρ ἴδιον τοῦ φρονήματος τοῦ Δαβὶδ δικαιοσύνην αὐτῷ καὶ ἀρετὴν μαρτυρεῖν· ἔοικε δὲ ταυτὶ τὰ ῥήματα τοῖς διὰ τοῦ Ἡσαΐου ὑπὸ τοῦ Θεοῦ εἰρημένοις, « Τότε καλέσεις, ἐγὼ δὲ σου ὑπακούσομαι · ἔτι λαλοῦντός σου, ἐρῶ, Ἰδοὺ πάρειμι. »-« Ἐν θλίψει ἐπλάτυνάς μοι. » Εἴωθεν ὁ τῶν ὅλων Θεὸς συγχωρεῖν μὲν γίνεσθαι τοῖς ἁγίοις τὰ λυπηρά· μετὰ δὲ τὴν γυμνασίαν καὶ δοκιμασίαν ἀνακηρύττειν τοὺς ἀθλητάς · καὶ μέντοι καὶ ἐν αὐτοῖς τοῖς πειρασμοῖς πᾶσαν προσφέρειν ψυχαγωγίαν. Τοῦτο καὶ ἐνταῦθα ὁ μέγας διδάσκει Δαβίδ, ὅτι Ἐν αὐταῖς ταῖς θλίψεσι τῆς σῆς ἐπικουρίας καὶ ψυχαγωγίας ἀπήλαυσα. Τοιοῦτόν ἐστι τὸ ὑπὸ τοῦ Θεοῦ τῶν ὅλων πρὸς τὸν θεσπέσιον Παῦλον εἰρημένον, « ᾿Αρκεῖ σοι ἡ χάρις μου ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. »
; En tǭ epikaleisthai me eisēkouse mou ho Theos tēs dikaiosynēs mou. » Mathete, phēsin, ek tōn eis eme gegenēmenōn, hopōs ephestēke tois anthrōpinois ho tōn holōn Theos, kai tōn eilikrinōs epikaloumenōn akouei. Egō goun parautika prosenenkōn mou tēn deēsin etychon tēs aitēseōs. To de, « Tēs dikaiosynēs mou, » anti tou tēs dikaias mou aitēseōs tetheiken. Oude gar idion tou phronēmatos tou Dabid dikaiosynēn autǭ kai aretēn martyrein; eoike de tauti ta rhēmata tois dia tou Hēsaïou hypo tou Theou eirēmenois, « Tote kaleseis, egō de sou hypakousomai ; eti lalountos sou, erō, Idou pareimi. »-« En thlipsei eplatynas moi. » Eiōthen ho tōn holōn Theos synchōrein men ginesthai tois hagiois ta lypēra; meta de tēn gymnasian kai dokimasian anakēryttein tous athlētas ; kai mentoi kai en autois tois peirasmois pasan prospherein psychagōgian. Touto kai entautha ho megas didaskei Dabid, hoti En autais tais thlipsesi tēs sēs epikourias kai psychagōgias apēlausa. Toiouton esti to hypo tou Theou tōn holōn pros ton thespesion Paulon eirēmenon, « ᾿Arkei soi hē charis mou hē gar dynamis mou en astheneią teleioutai. »
"When I called, the God of my righteousness heard me." Learn, he says, from what happened to me, how the God of all presides over human affairs and hears those who call on him sincerely. At least I, having offered my petition, at once obtained my request. "Of my righteousness" he put for "of my just request"; for it is not in keeping with David's mind to bear witness to his own righteousness and virtue. These words are like those spoken by God through Isaiah: "Then you will call, and I will hear you; while you are still speaking I will say, Here I am." "In affliction you made room for me." The God of all is accustomed to allow painful things to happen to the saints, and after the training and the testing to proclaim the athletes victors; and even in the trials themselves to offer every comfort. This is what the great David teaches here too: in the afflictions themselves I enjoyed your help and comfort. Such is what the God of all said to the inspired Paul: "My grace is sufficient for you, for my power is made perfect in weakness."
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« Οἰκτείρησόν με, καὶ εἰσάκουσον τῆς προσευχῆς μου. » Οὐ λαμβάνει κόρον ὁ δίκαιος προσευχῆς· ἀλλὰ καὶ δεόμενος, καὶ εὐμενείας ἀπολαύων, καὶ τῆς δεήσεως τρυγῶν τοὺς καρποὺς ἐπιμένει τὰς ἱκετείας προσφέρων, ἅτε δὴ τὴν ἐντεῦθεν ἐσομένην ἐπιστάμενος ὠφέλειαν.
« Oikteirēson me, kai eisakouson tēs proseuchēs mou. » Ou lambanei koron ho dikaios proseuchēs; alla kai deomenos, kai eumeneias apolauōn, kai tēs deēseōs trygōn tous karpous epimenei tas hiketeias prospherōn, hate dē tēn enteuthen esomenēn epistamenos ōpheleian.
"Have mercy on me and hear my prayer." The righteous man never has his fill of prayer. Even while he asks, enjoys favor, and gathers the fruits of his petition, he keeps on offering his supplications, since he knows the benefit that will come of it.
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« Υἱοὶ ἀνθρώπων, ἕως πότε βαρυκάρδιοι; ἵνα τἱ ἀγαπᾶτε ματαιότητα, καὶ ζητεῖτε ψεῦδος; » Ἐκ τῶν εἰς ἐμὲ γεγενημένων μάθετε, ὦ ἄνθρωποι, τῶν ὅλων τὸν πρύτανιν· ὅπως καὶ ἐφορᾷ τὰ ἀνθρώπεια, καὶ τοῖς ἐπιμελῶς προσιοῦσι τὰς αἰτήσεις ὀρέγει · καὶ τοὺς ματαίους ὑμῶν λογισμοὺς ἀποῤῥίψαντες.
« Huioi anthrōpōn, heōs pote barykardioi? hina ti agapate mataiotēta, kai zēteite pseudos? » Ek tōn eis eme gegenēmenōn mathete, ō anthrōpoi, tōn holōn ton prytanin; hopōs kai ephorą ta anthrōpeia, kai tois epimelōs prosiousi tas aitēseis oregei ; kai tous mataious hymōn logismous aporrhipsantes.
"Sons of men, how long will you be heavy of heart? Why do you love vanity and seek falsehood?" Learn, O men, from what happened to me, the ruler of all: how he oversees human affairs and grants their requests to those who approach him diligently; and cast away your vain reasonings.
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« Γνῶτε ὅτι ἐθαυμάστωσε Κύριος τὸν ὅσιον αὐτοῦ· Κύριος εἰσακούσεταί μου, ἐν τῷ κεκραγέναι με πρὸς αὐτόν. » Οὐ γὰρ ἁπλῶς με τῶν προσπεσουσῶν ἠλευθέρωσε συμφορῶν, ἀλλὰ καὶ περιφανῆ, καὶ περίβλεπτον διὰ τῆς νίκης πεποίηκε · τοῦτο γὰρ εἶπεν, « ἐθαυμάστωσε·, καὶ ἐπιμένει διηνεκῶς τὰς ἐμὰς δεήσεις δεχόμενος. "Οσιον δὲ πάλιν ἐνταῦθα ἀντὶ τοῦ τὸν ἀθῶον τέθεικε, καὶ τὸν οὐδὲν ἠδικηκότα τοὺς πολεμοῦντας, ἀλλ᾽ ὑπ᾿ εἰκότως ἠδικημένον. Βαρυκαρδίους δὲ τοὺς ἀπίστους τως ὠνόμασεν, φησὶ, καὶ δυσχεραίνετε τοὺς ἀδίκως ὑμῖν ἐπανισταἐθέλοντας, καὶ τὰς θείας οἰκονομίας οὐ βουλομένους ὁρᾷν· ἐκ μεταφορᾶς τῶν ὑπό τινος οἰνοφλυγίας βαρυνομένων τὴν κεφαλὴν ἐκ τῶν κάτωθεν ἀναπεμπομένων ἀτμῶν, καὶ μύειν τοὺς ὀφθαλμοὺς ἀναγκαζομένων, καὶ διανοίγειν οὐ δυναμένων. ᾿Οργίζεσθε. Ἐνταῦθα ὑποστικτέον, καὶ οὕτως τὰ λοιπὰ ἀναγνωστέον, « καὶ μὴ ἁμαρτάνετε. › ᾿Αγανακτεῖτε, μένους εὐημεροῦντας ὁρῶντες. ᾿Αλλὰ μὴ αὔξετε κακὸν τῷ κακῷ, πείθειν καὶ τοὺς ἄλλους πειρώμενοι, ὡς ἄτακτα πάντα καὶ ἀκυβέρνητα φέρεται. Τούτων γὰρ τοὐναντίον προσήκει ποιεῖν, τῶν μεθ' ἡμέρας γινομένων ἁμαρτάδων σφᾶς αὐτοὺς νύκτωρ τὰς εὐθύνας εἰσπράττειν. « "Α λέγετε ἐν ταῖς καρδίαις ὑμῶν, ἐπὶ ταῖς κοίταις ὑμῶν κατανύγητε.» Ἐπειδὴ γὰρ ὁ νυκτερινὸς καιρὸς τῶν ἔξωθεν θορύβων ἀπηλλαγμένος πολλὴν παρέχει τοῖς λογισμοῖς ἡσυχίαν · εἰκότως ἐν τούτῳ τὴν ἐξέτασιν ποιεῖσθαι « προσέταξε τῶν ἐν ἡμέρᾳ λεγομένων ἢ πραττομένων, καὶ τῷ τῆς κατανύξεως φαρμάκῳ τὰ τραύματα θεραπεύειν ἐνομοθέτησε. )
« Gnōte hoti ethaumastōse Kyrios ton hosion autou; Kyrios eisakousetai mou, en tǭ kekragenai me pros auton. » Ou gar haplōs me tōn prospesousōn ēleutherōse symphorōn, alla kai periphanē, kai periblepton dia tēs nikēs pepoiēke ; touto gar eipen, « ethaumastōse;, kai epimenei diēnekōs tas emas deēseis dechomenos. "Osion de palin entautha anti tou ton athōon tetheike, kai ton ouden ēdikēkota tous polemountas, all᾽ hyp᾿ eikotōs ēdikēmenon. Barykardious de tous apistous tōs ōnomasen, phēsi, kai dyscherainete tous adikōs hymin epanistaethelontas, kai tas theias oikonomias ou boulomenous horąn; ek metaphoras tōn hypo tinos oinophlygias barynomenōn tēn kephalēn ek tōn katōthen anapempomenōn atmōn, kai myein tous ophthalmous anankazomenōn, kai dianoigein ou dynamenōn. ᾿Orgizesthe. Entautha hypostikteon, kai houtōs ta loipa anagnōsteon, « kai mē hamartanete. › ᾿Aganakteite, menous euēmerountas horōntes. ᾿Alla mē auxete kakon tǭ kakǭ, peithein kai tous allous peirōmenoi, hōs atakta panta kai akybernēta pheretai. Toutōn gar tounantion prosēkei poiein, tōn meth' hēmeras ginomenōn hamartadōn sphas autous nyktōr tas euthynas eisprattein. « "A legete en tais kardiais hymōn, epi tais koitais hymōn katanygēte.» Epeidē gar ho nykterinos kairos tōn exōthen thorybōn apēllagmenos pollēn parechei tois logismois hēsychian ; eikotōs en toutǭ tēn exetasin poieisthai « prosetaxe tōn en hēmerą legomenōn ē prattomenōn, kai tǭ tēs katanyxeōs pharmakǭ ta traumata therapeuein enomothetēse. )
"Know that the Lord has made his holy one wonderful; the Lord will hear me when I cry to him." He did not simply free me from the calamities that befell me, but made me famous and admired through the victory (this is what he meant by "made wonderful"), and he continues always to receive my petitions. Here again he put "holy" for "innocent," one who has done no wrong to those who make war on him but has been wronged by them. He called "heavy of heart" the unbelievers, [who distrust God's providence] and do not wish to see the divine dispensations. The metaphor is from those whose heads are weighed down by drunkenness from the vapors rising from below, who are forced to close their eyes and cannot open them. "Be angry": here one should put a comma, and so read the rest: "and do not sin." You are vexed and indignant, he says, seeing those who rose up against you unjustly prospering; but do not add evil to evil by trying to persuade others too that everything moves without order and without a pilot. You ought to do the opposite: by night to call yourselves to account for the sins committed by day. "What you say in your hearts, be pricked with compunction for it on your beds." Since the night time, free of outside noise, gives the thoughts great quiet, he fittingly commanded that the examination of what is said or done by day be made then, and he legislated that the wounds be healed by the medicine of compunction.
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« Θύσατε θυσίαν δικαιοσύνης, καὶ ἐλπίσατε ἐπὶ Κύριον. » Καὶ διὰ τούτων τῶν ῥημάτων τὴν νομικὴν λατρείαν, ὡς περιττὴν, ἀποπέμπεται, καὶ τὴν τῆς δικαιοσύνης θυσίαν προσφέρειν νομοθετεῖ · πάσης γὰρ ἑκατόμβης καὶ χιλιόμβης τῆς δικαιοσύνης ἡ κτῆσις θυμηρεστέρα τῷ Θεῷ, συνημμένης αὐτῇ δηλονότι τῆς εἰς αὐτὸν ἐλπίδος. Ἐπεὶ πολλοὶ καὶ Ἑλλήνων καὶ Ἰουδαίων, καὶ τῶν τἀναντία φρονούντων αἱρετικῶν, καὶ σωφροσύνην, καὶ δικαιοσύνην ἔστιν ὅτε μετίασιν· ἀλλὰ τῆς εὐσεβείας ἐστερημένοι, καρπὸν ἐντεῦθεν οὐδένα πορίζονται. Διὸ τὸ πανάγιον Πνεῦμα διὰ τοῦ θεσπεσίου Δαβὶδ παρεγγυᾷ, οὐ μόνον θῦσαι θυσίαν δικαιοσύνης, ἀλλὰ καὶ ἐλπίσαι ἐπὶ Κύριον. Οὕτω δὲ καὶ ὁ Δεσπότης Χριστός φησι τοῖς ἑαυτοῦ μαθηταῖς, « Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, ὑμεῖς τὰ κλήματα , καὶ ὁ Πατήρ μου ὁ γεωργός ἐστι. » Πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν, αἴρει αὐτὸ · καὶ οὐχ ἁπλῶς εἶπε, « Μὴ φέρον καρπὸν,» ἀλλ᾽ ἐν ἐμοὶ μὴ φέρον καρπὸν, » τουτέστι, κατὰ τὰς ἐμὰς ἐντολὰς, κατὰ τὰ τὰς ἐμὰς νομοθεσίας, μετὰ τῆς εἰς ἐμὲ πίστεως ὡς τινων καὶ δίχα τῆς εἰς αὐτὸν ὁμολογίας διὰ δόξαν ἀνθρωπίνην ἀρετῆς ἐπιμελεῖσθαι δοκούντων. Πολλοὶ λέγουσι, Τίς δείξει ἡμῖν τὰ ἀγαθά; › Αἰνίττεται οὓς βαρυκαρδίους ὠνόμασεν, ὡς δυσχεραίνοντας ἐπὶ τοῖς προσπίπτουσι λυπηροῖς, λέγειν τοῦτο τολμῶντας.
« Thysate thysian dikaiosynēs, kai elpisate epi Kyrion. » Kai dia toutōn tōn rhēmatōn tēn nomikēn latreian, hōs perittēn, apopempetai, kai tēn tēs dikaiosynēs thysian prospherein nomothetei ; pasēs gar hekatombēs kai chiliombēs tēs dikaiosynēs hē ktēsis thymērestera tǭ Theǭ, synēmmenēs autę̄ dēlonoti tēs eis auton elpidos. Epei polloi kai Hellēnōn kai Ioudaiōn, kai tōn tanantia phronountōn hairetikōn, kai sōphrosynēn, kai dikaiosynēn estin hote metiasin; alla tēs eusebeias esterēmenoi, karpon enteuthen oudena porizontai. Dio to panagion Pneuma dia tou thespesiou Dabid parengyą, ou monon thysai thysian dikaiosynēs, alla kai elpisai epi Kyrion. Houtō de kai ho Despotēs Christos phēsi tois heautou mathētais, « Egō eimi hē ampelos hē alēthinē, hymeis ta klēmata , kai ho Patēr mou ho geōrgos esti. » Pan klēma en emoi mē pheron karpon, airei auto ; kai ouch haplōs eipe, « Mē pheron karpon,» all᾽ en emoi mē pheron karpon, » toutesti, kata tas emas entolas, kata ta tas emas nomothesias, meta tēs eis eme pisteōs hōs tinōn kai dicha tēs eis auton homologias dia doxan anthrōpinēn aretēs epimeleisthai dokountōn. Polloi legousi, Tis deixei hēmin ta agatha? › Ainittetai hous barykardious ōnomasen, hōs dyscherainontas epi tois prospiptousi lypērois, legein touto tolmōntas.
"Offer a sacrifice of righteousness, and hope in the Lord." By these words too he dismisses the worship of the law as superfluous and legislates the offering of the sacrifice of righteousness. For the acquisition of righteousness is more pleasing to God than any hecatomb or sacrifice of a thousand victims, provided, of course, that hope in him is joined to it. For many Greeks and Jews, and heretics who hold contrary views, sometimes pursue temperance and righteousness; but being deprived of true religion they gain no fruit from it. Therefore the all-holy Spirit, through the inspired David, urges not only to offer a sacrifice of righteousness but also to hope in the Lord. So too Christ the Lord says to his disciples: "I am the true vine, you are the branches, and my Father is the vinedresser. Every branch in me that does not bear fruit he takes away." He did not simply say "that does not bear fruit," but "in me that does not bear fruit," that is, according to my commandments and my laws, with faith in me; since some seem to cultivate virtue for human glory even without confessing him. "Many say, Who will show us good things?" He hints at those he called heavy of heart, who, vexed at the painful things that befall them, dare to say this.
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· Ἐσημειώθη ἐφ᾿ ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Κύριε · ἔδωκας εὐφροσύνην εἰς τὴν καρδίαν μου » Ἐκεῖνοι μὲν οὖν τοιαῦτα καὶ λογίζονται καὶ φθέγγονται · ἡμεῖς δὲ οἱ τῆς σῆς θεογνωσίας τὴν αἴγλην δεξάμενοι, καὶ ταῖς παρὰ σοῦ φωτισθέντες ἀκτῖσι, καὶ ἐν αὐταῖς ταῖς ἐπανισταμέναις ἡμῖν συμφοραῖς ἀποχρῶσαν ἔχομεν παραψυχὴν τὴν εἰς σὲ ἐλπίδα.
; Esēmeiōthē eph᾿ hēmas to phōs tou prosōpou sou, Kyrie ; edōkas euphrosynēn eis tēn kardian mou » Ekeinoi men oun toiauta kai logizontai kai phthengontai ; hēmeis de hoi tēs sēs theognōsias tēn aiglēn dexamenoi, kai tais para sou phōtisthentes aktisi, kai en autais tais epanistamenais hēmin symphorais apochrōsan echomen parapsychēn tēn eis se elpida.
"The light of your face, Lord, has been marked upon us; you have put gladness into my heart." Those men, then, think and speak such things; but we who have received the radiance of your knowledge and been enlightened by your rays have in hope in you a sufficient comfort even in the calamities that rise against us.
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« Ἀπὸ καρποῦ σίτου, οἴνου, καὶ ἑλαίου αὐτῶν ἐπληθύνθησαν.» Πάλιν ἐκείνων κατηγορεῖ τῶν λεγόντων· « Τίς δείξει ἡμῖν τὰ ἀγαθά;» ὡς τοσούτων καὶ κατὰ τὸν παρόντα βίον ἀπολαυόντων, καὶ ἀχαριστίαν νοσούντων. Ἔστι δὲ τὸ νόημα μεθυπέρβατον· « Πολλοὶ λέγουσι· Τίς δείξει ἡμῖν τὰ ἀγαθά; ἀπὸ καρποῦ σίτου, καὶ οἴνου, καὶ ἐλαίου αὐτῶν ἐπληθύνθησαν.» Καίτοι, φησὶν, οἱ ταῦτα λέγοντες τῶν παντοδαπῶν τῆς γῆς καρπῶν ἀπολαύουσι· διὰ γὰρ τῶν τριῶν τούτων εἰδῶν τῶν τῇ ἀνθρωπείᾳ φύσει διαφερόντων, ἀναγκαίως καὶ τὰ ἄλλα συμπεριέλαβεν ἀγαθά · τὴν ἐκείνων ἐλέγχων ἀγνωμοσύνην, ὅτι καὶ ἐν ταῖς χερσὶ φέροντες τὰς τοῦ Θεοῦ δωρεὰς, καὶ φιλοτίμως αὐτοῦ τοῖς ἀγαθοῖς ἐντρυφῶντες, ὡς μηδενὸς ἀπολαύοντες λέγειν τολμῶσι· « Τίς δείξει ἡμῖν τὰ ἀγαθά ; » Ἐγὼ δὲ τοῦ σοῦ φωτὸς ἀπολαύσας, καὶ τὴν γνῶσιν σε κτησάμενος,
« Apo karpou sitou, oinou, kai helaiou autōn eplēthynthēsan.» Palin ekeinōn katēgorei tōn legontōn; « Tis deixei hēmin ta agatha?» hōs tosoutōn kai kata ton paronta bion apolauontōn, kai acharistian nosountōn. Esti de to noēma methyperbaton; « Polloi legousi; Tis deixei hēmin ta agatha? apo karpou sitou, kai oinou, kai elaiou autōn eplēthynthēsan.» Kaitoi, phēsin, hoi tauta legontes tōn pantodapōn tēs gēs karpōn apolauousi; dia gar tōn triōn toutōn eidōn tōn tę̄ anthrōpeią physei diapherontōn, anankaiōs kai ta alla symperielaben agatha ; tēn ekeinōn elenchōn agnōmosynēn, hoti kai en tais chersi pherontes tas tou Theou dōreas, kai philotimōs autou tois agathois entryphōntes, hōs mēdenos apolauontes legein tolmōsi; « Tis deixei hēmin ta agatha ? » Egō de tou sou phōtos apolausas, kai tēn gnōsin se ktēsamenos,
"From the fruit of their grain, wine, and oil they have been multiplied." Again he accuses those who say, "Who will show us good things?", since they enjoy so many things even in the present life and are sick with ingratitude. The sense is transposed: "Many say, Who will show us good things? From the fruit of their grain, wine, and oil they have been multiplied." And yet, he says, those who say this enjoy the fruits of the earth of every kind; through these three kinds, which matter most to human nature, he necessarily included the other good things as well. He is refuting their ingratitude: though they carry God's gifts in their hands and luxuriate lavishly in his good things, they dare to say, as if they enjoyed nothing, "Who will show us good things?" But I, having enjoyed your light and acquired the knowledge of you,
4.9PG 80 80:893
« Ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ κοιμηθήσομαι, καὶ ὑπνώσω. Ὅτι σὺ, Κύριε, κατὰ μόνας ἐπ᾿ ἐλπίδι κατῴκισάς με. » Πάντα γὰρ θόρυβον, καὶ διχόνοιαν τῶν λογισμῶν ἐξελάσας, καὶ τούτοις πρυτανεύσας εἰρήνην, καὶ ταῦτα περὶ τῆς ἀγαθῆς σου προνοίας διδάξας φρονεῖν, ἐπ᾿ ἐλπίδι τῆς ἀναστάσεως τὸν θάνατον δέξομαι. Ὕπνον γὰρ ἐνταῦθα τὸ θάνατον προσηγόρευσεν. Εἰκότως δὲ μάλα τῇ τοῦ θανάτου μνήμῃ τὴν ἐλπίδα συνέζευξε, τοὺς περὶ προνοίας λόγους διεξελθών. Ἐπειδὴ γὰρ πολλοὶ κατὰ τὸν παρόντα βίον δυσπραγία περιπεσόντες, καὶ ὑπὸ τῶν πονηρίᾳ συζώντων ἀδικούμενοι, δέχονται τοῦ βίου τὸ τέλος οὐδεμιᾶς τινὸς ἐπικουρίας τετυχηκότες, διδάσκει μὴ δυσχεραίνειν ὁ μέγας Δαβίδ, ὡς τῆς ἐλπίδος τῷ θανάτῳ συνεζευγμένης, καὶ μετὰ θάνατον τῆς ἀντιδόσεως ἐσομένης.
« En eirēnę̄ epi to auto koimēthēsomai, kai hypnōsō. Hoti sy, Kyrie, kata monas ep᾿ elpidi katǭkisas me. » Panta gar thorybon, kai dichonoian tōn logismōn exelasas, kai toutois prytaneusas eirēnēn, kai tauta peri tēs agathēs sou pronoias didaxas phronein, ep᾿ elpidi tēs anastaseōs ton thanaton dexomai. Hypnon gar entautha to thanaton prosēgoreusen. Eikotōs de mala tę̄ tou thanatou mnēmę̄ tēn elpida synezeuxe, tous peri pronoias logous diexelthōn. Epeidē gar polloi kata ton paronta bion dyspragia peripesontes, kai hypo tōn ponērią syzōntōn adikoumenoi, dechontai tou biou to telos oudemias tinos epikourias tetychēkotes, didaskei mē dyscherainein ho megas Dabid, hōs tēs elpidos tǭ thanatǭ synezeugmenēs, kai meta thanaton tēs antidoseōs esomenēs.
"In peace I will lie down and sleep at once, for you, Lord, have made me dwell alone in hope." Having driven out all turmoil and division from my thoughts, having established peace over them, and having taught them to think these things about your good providence, I shall receive death in the hope of the resurrection. For here he called death sleep. Very fittingly he joined hope to the mention of death after going through his discourse on providence. Since many in the present life fall into misfortune, are wronged by those who live in wickedness, and reach the end of life without obtaining any help, the great David teaches them not to be vexed, since hope is joined to death and the recompense will come after death.
Chapter 5
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« Εἰς τὸ τέλος ὑπὲρ τῆς κληρονομούσης ψαλμὸς τῷ Δαβίδ. » Οὕτω δὲ καὶ οἱ λοιποὶ τὴν ἐπιγραφὴν ἡρμηνεύκασιν. Δῆλον τοίνυν, ὡς κληρονόμον ὁ θεῖος ἀποκαλεῖ λόγος, κοινῶς μὲν τὴν τοῦ Θεοῦ Ἐκκλησίαν, ἰδικῶς δὲ τὴν εὐσεβείᾳ συζῶσαν ψυχήν. Ἔστι γὰρ ἀκοῦσαι τοῦ Κύριου λέγοντος ἐν τοῖς ἱεροῖς Εὐαγγελίοις· « Δεῦτε οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. » Καὶ ὁ θεσπέσιος Παῦλος ταὐτό φησι· « Τὸ Πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, ὅτι ἐσμὲν τέκνα Θεοῦ· εἰ δὲ τέκνα, καὶ κληρονόμοι, κληρονόμοι μὲν Θεοῦ, συγκληρονόμοι δὲ Χριστοῦ · εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶμεν. » Καὶ πάλιν, « Ὥστε οὐκἐτι εἶ δοῦλος, ἀλλ' υἱὸς · εἰ δὲ υἱὸς, καὶ κληρονόμος Θεοῦ διὰ Χριστοῦ. » Καὶ ἄλλα δὲ πολλὰ τοιαῦτα ἔστιν εὑρεῖν παρὰ τῇ θείᾳ Γραφῇ, ἐξ ὧν ποδηγούμενοι τὴν διάνοιαν κατιδεῖν δυνησόμεθα.
« Eis to telos hyper tēs klēronomousēs psalmos tǭ Dabid. » Houtō de kai hoi loipoi tēn epigraphēn hērmēneukasin. Dēlon toinyn, hōs klēronomon ho theios apokalei logos, koinōs men tēn tou Theou Ekklēsian, idikōs de tēn eusebeią syzōsan psychēn. Esti gar akousai tou Kyriou legontos en tois hierois Euangeliois; « Deute hoi eulogēmenoi tou Patros mou, klēronomēsate tēn hētoimasmenēn hymin basileian apo katabolēs kosmou. » Kai ho thespesios Paulos tauto phēsi; « To Pneuma symmartyrei tǭ pneumati hēmōn, hoti esmen tekna Theou; ei de tekna, kai klēronomoi, klēronomoi men Theou, synklēronomoi de Christou ; eiper sympaschomen, hina kai syndoxasthōmen. » Kai palin, « Hōste ouketi ei doulos, all' huios ; ei de huios, kai klēronomos Theou dia Christou. » Kai alla de polla toiauta estin heurein para tę̄ theią Graphę̄, ex hōn podēgoumenoi tēn dianoian katidein dynēsometha.
"To the end, for her who inherits: a psalm of David." The other translators also rendered the title this way. It is plain, then, that the divine word calls "heir" in general the church of God, and in particular the soul that lives in true religion. One can hear the Lord saying in the holy Gospels: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." The inspired Paul says the same: "The Spirit bears witness with our spirit that we are children of God; and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him"; and again: "So you are no longer a slave but a son, and if a son, then an heir of God through Christ." Many other such passages can be found in divine Scripture, by which we can be guided to see the sense.
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« Τὰ ῥήματά μου ἐνώτισαι, Κύριε, σύνες τῇ κραυγῇ μου. Πρόσχες τῇ φωνῇ τῆς δεήσεώς μου, ὁ βασιλεύς μου καὶ ὁ Θεός μου.» Πολλαῖς καὶ πάντοθεν βαλλομένη τρικυμίαις ἡ τοῦ Θεοῦ Ἐκκλησία, καὶ μέντοι καὶ ἑκάστη ψυχὴ τὸν εὐσεβῆ βίον ἀσπαζομένη, περιγίνεται καὶ τοῦ κλύδωνος ὑπερνήχεται, τὴν θείαν ἐπικουρίαν καλοῦσα διηνεχῶς. Τοῦτο δὴ καὶ ὁ προφητικὸς ἡμᾶς ἐκπαιδεύει λόγος, διδάσκων ὅπως προσήκει τὸν τῶν ὅλων Θεὸν καὶ βασιλέα λιπαρεῖν τε καὶ ἱκετεύειν · καὶ διδάσκει λέγων· « Τὰ ῥήματά μου ἐνώτισαι, Κύριε, σύνες τῇ κραυγῇ μου, πρόσχες τῇ φωνῇ τῆς δεήσεώς μου. » ᾿Αλλ' οὔτε τὴν Κραυγὴν κραυγὴν νοητέον, οὔτε τὰ ὦτα ὦτα· περὶ γὰρ τοῦ Θεοῦ τῶν ὅλων σωματικώτερον ἔθος τῇ θείᾳ Γραφῇ λαλεῖν, καὶ ἀπὸ τῶν ἀνθρωπίνων μορίων τὰς θείας ἐνεργείας ἀποκαλεῖν · ὀφθαλμοὺς τὴν ὀπτικὴν, καὶ τὴν ἀκουστικὴν ὦτα, καὶ τἄλλα ὡσαύτως. Κραυγήν δὲ, ἐπὶ τῶν εὐχομένων τὴν προθυμίαν καλεῖ, καὶ τὴν σπουδαίαν τῆς διανοίας ἱκετείαν. Τὸ δὲ « ἐνώτισαι, » ἀντὶ τοῦ, Εἴσω τῶν ὥτων σου γενέσθω μου τῆς προσευχῆς τὰ ῥήματα, καὶ εὐμενῶς ἄκουσον τῆς ἐμῆς ἱκετείας, καὶ πρόσχες ἀκριβῶς τοῖς τῆς δεήσεώς μου λόγοις, ἐπειδή σε Θεὸν οἶδα καὶ βασιλέα.
« Ta rhēmata mou enōtisai, Kyrie, synes tę̄ kraugę̄ mou. Prosches tę̄ phōnę̄ tēs deēseōs mou, ho basileus mou kai ho Theos mou.» Pollais kai pantothen ballomenē trikymiais hē tou Theou Ekklēsia, kai mentoi kai hekastē psychē ton eusebē bion aspazomenē, periginetai kai tou klydōnos hypernēchetai, tēn theian epikourian kalousa diēnechōs. Touto dē kai ho prophētikos hēmas ekpaideuei logos, didaskōn hopōs prosēkei ton tōn holōn Theon kai basilea liparein te kai hiketeuein ; kai didaskei legōn; « Ta rhēmata mou enōtisai, Kyrie, synes tę̄ kraugę̄ mou, prosches tę̄ phōnę̄ tēs deēseōs mou. » ᾿All' oute tēn Kraugēn kraugēn noēteon, oute ta ōta ōta; peri gar tou Theou tōn holōn sōmatikōteron ethos tę̄ theią Graphę̄ lalein, kai apo tōn anthrōpinōn moriōn tas theias energeias apokalein ; ophthalmous tēn optikēn, kai tēn akoustikēn ōta, kai talla hōsautōs. Kraugēn de, epi tōn euchomenōn tēn prothymian kalei, kai tēn spoudaian tēs dianoias hiketeian. To de « enōtisai, » anti tou, Eisō tōn hōtōn sou genesthō mou tēs proseuchēs ta rhēmata, kai eumenōs akouson tēs emēs hiketeias, kai prosches akribōs tois tēs deēseōs mou logois, epeidē se Theon oida kai basilea.
"Give ear to my words, Lord; understand my cry. Attend to the voice of my petition, my King and my God." The church of God, struck on every side by many great waves, and each soul that embraces the life of true religion, prevails and swims above the surge by calling constantly on divine help. This is what the prophetic word teaches us, showing how one ought to entreat and supplicate the God and King of all; and it teaches, saying: "Give ear to my words, Lord, understand my cry; attend to the voice of my petition." But neither is the cry to be understood as a cry, nor ears as ears. Divine Scripture is accustomed to speak of the God of all rather bodily and to name the divine activities from human members: the power of sight eyes, the power of hearing ears, and so on. In those who pray it calls their eagerness and the earnest supplication of the mind a cry. "Give ear" means: let the words of my prayer come within your ears, hear my supplication kindly, and attend closely to the words of my petition, since I know you are God and King.
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« ῞Οτι πρὸς σὲ προσεύξομαι, Κύριε, καὶ πρωῖ εἰσακούσῃ τῆς φωνῆς μου. Τὸ πρωΐ παραστήσομαί σοι, καὶ ἐπόψει με . • Θαῤῥοῦσα γὰρ ὡς δέχῃ τὰς ἐμὰς ἱκετείας, εὐθὺς τοῦ φωτὸς ἀνίσχοντος, τῶν βλεφάρων ἀποσεισαμένη τὸν ὕπνον, οἷα δὴ βασιλεῖ καὶ Δεσπότῃ παρίσταμαι, τὴν αἴτησίν σοι προσφέρουσα ". Οὐ παντὸς δὲ ἐστὶ λέγειν τῷ τῶν ὅλων Θεῷ, « Παραστήσομαί σοι, καὶ ἐπόψει με·· ἀλλὰ τῶν κατὰ τὸν μέγαν Ἠλίαν διὰ τὴν ἀπὸ τῆς πολιτείας παῤῥησίαν λέγειν θαῤῥούντων, • Ζῇ Κύριος, ῳ παρέστην ἐνώπιον αὐτοῦ σήμερον. » « Ὅτι οὐχὶ Θεὸς θέλων ἀνομίαν σὺ εἶ. Οὐ παροικήσει σοι πονηρευόμενος· οὐδὲ διαμενοῦσι παράνομοι κατέναντι τῶν ὀφθαλμῶν σου. » Δέχῃ τὰς ἐμὰς δεήσεις, καὶ ἐποπτεύεις ἀντιβολοῦσαν· ἐπειδὴ πᾶσαν μὲν ἀνομίαν ἀπαγορεύεις, καὶ τοὺς πονηρία συζῶντας παντελῶς ἀποστρέφῃ· βδελύττῃ γὰρ ἅπαντας τοὺς παράνομον βίον ἀσπαζομένους. Τοῦτο γὰρ ἐπήγαγεν ·
« ῾Oti pros se proseuxomai, Kyrie, kai prōi eisakousę̄ tēs phōnēs mou. To prōï parastēsomai soi, kai epopsei me . • Tharrhousa gar hōs dechę̄ tas emas hiketeias, euthys tou phōtos anischontos, tōn blepharōn aposeisamenē ton hypnon, hoia dē basilei kai Despotę̄ paristamai, tēn aitēsin soi prospherousa ". Ou pantos de esti legein tǭ tōn holōn Theǭ, « Parastēsomai soi, kai epopsei me;; alla tōn kata ton megan Ēlian dia tēn apo tēs politeias parrhēsian legein tharrhountōn, • Zę̄ Kyrios, ǭ parestēn enōpion autou sēmeron. » « Hoti ouchi Theos thelōn anomian sy ei. Ou paroikēsei soi ponēreuomenos; oude diamenousi paranomoi katenanti tōn ophthalmōn sou. » Dechę̄ tas emas deēseis, kai epopteueis antibolousan; epeidē pasan men anomian apagoreueis, kai tous ponēria syzōntas pantelōs apostrephę̄; bdelyttę̄ gar hapantas tous paranomon bion aspazomenous. Touto gar epēgagen ;
"For to you I will pray, Lord, and in the morning you will hear my voice. In the morning I will stand before you, and you will look upon me." Confident that you receive my supplications, as soon as the light rises I shake sleep from my eyelids and stand before you as before a King and Master, offering you my request. It is not for everyone to say to the God of all, "I will stand before you, and you will look upon me," but for those like the great Elijah, who because of the confidence their way of life gives them dare to say, "As the Lord lives, before whom I have stood today." "For you are not a God who wills lawlessness. The evildoer shall not dwell beside you, nor shall the lawless abide before your eyes." You receive my petitions and look upon me as I entreat you, since you forbid all lawlessness and turn utterly away from those who live in wickedness; for you abhor all who embrace a lawless life. For he went on:
5.7PG 80 80:897
« Ἐμίσησας, Κύριε, πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν· ἀπολεῖς πάντας τοὺς λαλοῦντας τὸ ψεῦδος. ῎Ανδρα αἱμάτων καὶ δόλιον βδελύσσεται Κύριος. » Τὸν τῆς κακίας κατάλογον εἰς μέσον παρήγαγεν, ἐναντία δεικνὺς ἅπαντα τοῦ θείου θελήματος. Οὐ γὰρ μόνον ἀπαγορεύει πονηρίαν, καὶ παρανομίαν, καὶ ψεῦδος, καὶ δόλον, καὶ μιαιφονίαν· ἀλλὰ καὶ τοὺς τούτων ἐργάτας βδελύττεται, μετανοίᾳ προσέχειν οὐ βουλομένους. Σημαίνει δέ γε διὰ τούτων τοὺς κατὰ τῆς Ἐκκλησίας ἐν διαφόροις ἐπαναστάντας καιροῖς, καὶ περιγενέσθαι μὴ δυνηθέντας, κατὰ τὴν αὐτοῦ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἀπαγόρευσιν· « Πύλαι γὰρ ἄδου, φησίν, οὐ κατισχύσουσιν αὐτῆς. » Τοῦτο δὲ καὶ ὁ ψαλμὸς παρεδήλωσεν.
« Emisēsas, Kyrie, pantas tous ergazomenous tēn anomian; apoleis pantas tous lalountas to pseudos. ᾿Andra haimatōn kai dolion bdelyssetai Kyrios. » Ton tēs kakias katalogon eis meson parēgagen, enantia deiknys hapanta tou theiou thelēmatos. Ou gar monon apagoreuei ponērian, kai paranomian, kai pseudos, kai dolon, kai miaiphonian; alla kai tous toutōn ergatas bdelyttetai, metanoią prosechein ou boulomenous. Sēmainei de ge dia toutōn tous kata tēs Ekklēsias en diaphorois epanastantas kairois, kai perigenesthai mē dynēthentas, kata tēn autou tou Theou kai Sōtēros hēmōn apagoreusin; « Pylai gar adou, phēsin, ou katischysousin autēs. » Touto de kai ho psalmos paredēlōsen.
"You hate, Lord, all who work lawlessness; you will destroy all who speak falsehood. The Lord abhors a man of blood and deceit." He has brought forward the catalogue of vice, showing that it is all contrary to the divine will. He not only forbids wickedness, lawlessness, falsehood, deceit, and murder, but abhors those who do them and refuse to turn to repentance. By these he signifies those who at various times have risen against the church and could not prevail, according to the declaration of our God and Savior himself: "The gates of Hades," he says, "shall not prevail against it." This too the psalm indicated.
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« Ἐγὼ δὲ ἐν τῷ πλήθει του ἐλέους σου εἰσελεύσομαι εἰς τὸν οἶκόν σου· προσκυνήσω πρὸς ναὸν ἅγιον σου ἐν φόβῳ σου.» Τῆς γὰρ σῆς ἀπολαύουσα φιλανθρωπίας, καὶ τῇ σῇ δεξιᾷ φρουρουμένη, τὴν διηνεκή σοὶ προσφέρω προσκύνησιν ἐν τῷ ἀφιερωμένῳ τῇ σῇ δόξῃ ναῷ, τὸν σὸν ἀεὶ περιφέρουσα φόβον· οὐδὲ γὰρ ἀνέξομαι τοῦτον ἀποβαλεῖν, τῇ σῇ φιλανθρωπίᾳ θαῤῥοῦσα.
« Egō de en tǭ plēthei tou eleous sou eiseleusomai eis ton oikon sou; proskynēsō pros naon hagion sou en phobǭ sou.» Tēs gar sēs apolauousa philanthrōpias, kai tę̄ sę̄ dexią phrouroumenē, tēn diēnekē soi prospherō proskynēsin en tǭ aphierōmenǭ tę̄ sę̄ doxę̄ naǭ, ton son aei peripherousa phobon; oude gar anexomai touton apobalein, tę̄ sę̄ philanthrōpią tharrhousa.
"But I, in the abundance of your mercy, will enter your house; I will worship toward your holy temple in fear of you." Enjoying your love for humankind and guarded by your right hand, I offer you continual worship in the temple dedicated to your glory, always carrying your fear with me; for I will not consent to cast it off, even though I trust in your love for humankind.
5.9PG 80 80:897
« Κύριε ὁδήγησόν με ἐν τῇ δικαιοσύνῃ σου, ἕνεκα τῶν ἐχθρῶν μου κατεύθυνον ἐνώπιόν σου τὴν ὁδόν μου. • Ἔνια τῶν ἀντιγράφων « ἐνώπιόν μου τὴν ὁδόν σου, ἔχει· ἑκάτερα δὲ τῆς εὐσεβοῦς ἔχεται διανοίας. Εἴτε γὰρ ἡ ἡμετέρα ὁδὸς κατευθυνθείη ἐνώπιον τοῦ Θεοῦ, πλάνης οὐ ληψόμεθα πεῖραν · εἴτε ἡ τοῦ Θεοῦ ὁδὸς ἐνώπιον ἡμῶν κατευθυνθείη, αὐτὴν ὁδεύσομεν, καὶ πρὸς αὐτὴν προθύμως δραμούμεθα. Αἰτεῖ τοίνυν ἡ κληρονομοῦσα ὁδηγηθῆναι μὲν ὑπὸ τῆς τοῦ Θεοῦ δικαιοσύνης, κατευθυνθῆναι δὲ αὐτῇ τὴν ὁδὸν, καὶ ἐξευμαρισθῆναι, ἵνα ῥᾳδίως ὁδεύῃ. Ταύτην ὁ Σύμμαχος τὴν διάνοιαν τέθεικεν · ἀντὶ γὰρ τοῦ, κατεύθυνον, ὁμάλισον εἴρηκεν. ᾿Ακούομεν δὲ καὶ αὐτοῦ τοῦ Χριστοῦ διὰ Ἡσαΐου· « Ἔσται τὰ σκολιὰ εἰς εὐθεῖαν, καὶ ἡ τραχεῖα εἰς ἐχθροὺς τοὺς δυσσεβείᾳ συζῶντας, τοὺς ἀδίκως διδάσκει τὰ τῆς πονηρίας ἐπιτηδεύματα. ὁδοὺς λείας. • Καὶ ἐν ἑτέρῳ δὲ ψαλμῷὁ μακάριος ἔφη Δαβίδ · • Παρὰ Κυρίου τὰ διαβήματα ἀνθρώπου κατευθύνεται, καὶ τὴν ὁδὸν αὐτοῦ θελήσει σφόδρα. » Ταπεινοφροσύνης δὲ μεστὰ τῆς κληρονομούσης τὰ ῥήματα. Οὐ γὰρ αἰτεῖ διὰ τὴν ἑαυτῆς δικαιοσύνην κατευθυνθῆναι αὐτῇ τὴν ὁδὸν, ἀλλὰ διὰ τοὺς αὐτῇ πολεμοῦντας. Εἶτα αὐτῶν καὶ κατὰ μέρος . « Ὅτι οὐκ ἔστιν ἐν τῷ στόματι αὐτῶν ἀλήθεια. » Τῷ ψεύδει, φησὶ, διηνεκῶς τὴν γλῶτταν μολύνουσιν. « Ἡ καρδία αὐτῶν ματαία. » Τοῖς λόγοις αὐτῶν καὶ οἱ λογισμοὶ συμβαίνουσι, καὶ συνομολογεῖ τῷ στόματι ἡ διάνοια.
« Kyrie hodēgēson me en tę̄ dikaiosynę̄ sou, heneka tōn echthrōn mou kateuthynon enōpion sou tēn hodon mou. • Enia tōn antigraphōn « enōpion mou tēn hodon sou, echei; hekatera de tēs eusebous echetai dianoias. Eite gar hē hēmetera hodos kateuthyntheiē enōpion tou Theou, planēs ou lēpsometha peiran ; eite hē tou Theou hodos enōpion hēmōn kateuthyntheiē, autēn hodeusomen, kai pros autēn prothymōs dramoumetha. Aitei toinyn hē klēronomousa hodēgēthēnai men hypo tēs tou Theou dikaiosynēs, kateuthynthēnai de autę̄ tēn hodon, kai exeumaristhēnai, hina rhądiōs hodeuę̄. Tautēn ho Symmachos tēn dianoian tetheiken ; anti gar tou, kateuthynon, homalison eirēken. ᾿Akouomen de kai autou tou Christou dia Hēsaïou; « Estai ta skolia eis eutheian, kai hē tracheia eis echthrous tous dyssebeią syzōntas, tous adikōs didaskei ta tēs ponērias epitēdeumata. hodous leias. • Kai en heterǭ de psalmǭo makarios ephē Dabid ; • Para Kyriou ta diabēmata anthrōpou kateuthynetai, kai tēn hodon autou thelēsei sphodra. » Tapeinophrosynēs de mesta tēs klēronomousēs ta rhēmata. Ou gar aitei dia tēn heautēs dikaiosynēn kateuthynthēnai autę̄ tēn hodon, alla dia tous autę̄ polemountas. Eita autōn kai kata meros . « Hoti ouk estin en tǭ stomati autōn alētheia. » Tǭ pseudei, phēsi, diēnekōs tēn glōttan molynousin. « Hē kardia autōn mataia. » Tois logois autōn kai hoi logismoi symbainousi, kai synomologei tǭ stomati hē dianoia.
"Lord, lead me in your righteousness; because of my enemies make my way straight before you." Some copies read "your way before me." Both keep a pious sense. If our way is made straight before God, we shall not experience straying; if God's way is made straight before us, we shall walk it and run to it eagerly. She who inherits, then, asks to be led by God's righteousness and to have her way made straight and easy, so that she may walk it easily. Symmachus gave this sense, for instead of "make straight" he said "make level." And we hear Christ himself say through Isaiah: "The crooked shall become straight, and the rough into smooth ways." In another psalm too the blessed David said: "The steps of a man are directed by the Lord, and he will greatly delight in his way." The words of her who inherits are full of humility. She does not ask that her way be made straight because of her own righteousness, but because of those who war against her. [By enemies he means those who live in impiety, who wrong her without cause.] Then he teaches in detail their practices of wickedness: "For there is no truth in their mouth." They continually defile their tongue with falsehood, he says. "Their heart is vain." Their thoughts agree with their words, and the mind consents with the mouth.
5.11PG 80 80:899
« Τάφος ἀνεωγμένος ὁ λάρυγξ αὐτῶν. » Οἱ κεκλεισμένοι τάφοι κεκρυμμένην ἔχουσι τὴν δυσοσμίαν, οἱ δὲ ἀνεῳγμένοι πολλὴν ἀποπέμπουσι τὴν δυσωδίαν· τοιαῦτα καὶ οὗτοι, φησὶν, ἐρυγγάνουσι ῥήματα πάσης ἀσεβείας καὶ δυσοσμίας μεστά. Διὰ τούτων δὲ τῶν λόγων τὰς κατὰ τοῦ Θεοῦ βλασφημίας αἰνίττεται, καὶ τῆς ἀκολασίας καὶ τῆς ἀσελγείας τὰ ῥήματα. « Ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν· κρῖνον αὐτοὺς ὁ Θεός . » Χαλεπώτερα τῶν προφερομένων ῥημάτων τὰ κεκρυμμένα· δόλῳ γὰρ κεχρημένοι μυρία τινὰ κατὰ τῶν πέλας τυρεύουσιν. • ᾿Αποπεσάτωσαν ἀπὸ τῶν διαβουλιῶν αὐτῶν, κατὰ τὸ πλῆθος τῶν ἀσεβειῶν αὐτῶν ἔξωσον αὐτούς. » Ἀχθήτωσαν τοίνυν ὑπὸ τὴν σὴν κρίσιν, ὦ Δέσποτα, καὶ διαμάρτωσιν ὧν καττύουσι καθ' ἡμῶν, καὶ μαθέτωσαν διὰ τῆς πείρας, ὡς ἱστὸν ἀράχνης ὑφαίνουσι, καὶ δότωσαν ποινὴν τῶν τολμημάτων ἀξίαν. • Ὅτι παρεπίκρανάν σε, Κύριε. » Κατὰ σοῦ γὰρ τὸν πόλεμον κεκινήκασι, πρὸς τοὺς ἀνακειμένους σοι κινήσαντες τὴν παράταξιν.
« Taphos aneōgmenos ho larynx autōn. » Hoi kekleismenoi taphoi kekrymmenēn echousi tēn dysosmian, hoi de aneǭgmenoi pollēn apopempousi tēn dysōdian; toiauta kai houtoi, phēsin, erynganousi rhēmata pasēs asebeias kai dysosmias mesta. Dia toutōn de tōn logōn tas kata tou Theou blasphēmias ainittetai, kai tēs akolasias kai tēs aselgeias ta rhēmata. « Tais glōssais autōn edoliousan; krinon autous ho Theos . » Chalepōtera tōn propheromenōn rhēmatōn ta kekrymmena; dolǭ gar kechrēmenoi myria tina kata tōn pelas tyreuousin. • ᾿Apopesatōsan apo tōn diabouliōn autōn, kata to plēthos tōn asebeiōn autōn exōson autous. » Achthētōsan toinyn hypo tēn sēn krisin, ō Despota, kai diamartōsin hōn kattyousi kath' hēmōn, kai mathetōsan dia tēs peiras, hōs histon arachnēs hyphainousi, kai dotōsan poinēn tōn tolmēmatōn axian. • Hoti parepikranan se, Kyrie. » Kata sou gar ton polemon kekinēkasi, pros tous anakeimenous soi kinēsantes tēn parataxin.
"Their throat is an open tomb." Closed tombs keep their stench hidden, but open ones send forth a great stink; such, he says, are the words these men belch out, full of all impiety and foulness. By these words he hints at blasphemies against God and words of licentiousness and lewdness. "With their tongues they deceived. Judge them, O God." What they hide is worse than the words they utter; for using deceit they contrive countless plots against their neighbors. "Let them fall from their counsels; according to the abundance of their impieties cast them out." Let them be brought, then, under your judgment, O Master; let them fail in what they stitch together against us, let them learn by experience that they are weaving a spider's web, and let them pay a penalty worthy of their audacity. "For they have embittered you, Lord." They have stirred up war against you by setting their battle line against those dedicated to you.
5.12PG 80 80:899
« Καὶ εὐφρανθήτωσαν πάντες οἱ ἐλπίζοντες ἐπὶ σὲ· εἰς αἰῶνα ἀγαλλιάσονται, καὶ κατασκηνώσεις ἐν αὐτοῖς. » Τοῦτο δὲ τοὺς εἰς σὲ πεπιστευκότας εὐφροσύνης ἐμπλήσει, καὶ παρέξει αὐτοῖς θυμηδίαν αἰώνιον · οὐχ ὁ ἐκείνων ὅλεθρος, ἀλλ᾽ ἡ σὴ προμήθεια. Πείθονται γὰρ ὡς ἐνοικεῖς ἐν αὐτοῖς, καὶ ἐμπεριπατεῖς, καὶ οἶκον αὐτοὺς ἀφιερωμένον ἀποφαίνεις. « Καὶ καυχήσονται ἐν σοὶ οἱ ἀγαπῶντες τὸ ὄνομά σου . Ὅτι σὺ εὐλογήσεις δίκαιον, Κύριε .» Τῆς γὰρ σῆς εὐλογίας τε καὶ προνοίας τοῖς σοῖς χορηγουμένης θεραπευταῖς, οἱ σφᾶς αὐτοὺς ἐραστὰς τοῦ σοῦ ὀνόματος καταστήσαντες, ἐπὶ τῇ σῇ κηδεμονίᾳ μεγαλοφρονήσουσι, τὴν σὴν διηγούμενοι δύναμιν. Οὕτω καὶ ὁ μακάριος λέγει Παῦλος· « ῾Ο καυχώμενος ἐν Κυρίῳ καυχάσθω. » - - Ὡς ὄπλῳ εὐδοκίας ἐστεφάνωσας ἡμᾶς. » Εὐδοκίαν ἡ θεία Γραφὴ καλεῖ τὸ ἀγαθὸν τοῦ Θεοῦ θέλημα. Τοιοῦτόν ἐστι τὸ, « Ηὐδόκησας, Κύριε, τὴν γῆν σου, » ἀντὶ τοῦ, ᾿Αγαθὰ ἠθέλησας τῇ γῇ σου. » Καὶ παρὰ τῷ μακαρίῳ Παύλῳ, « Κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, τουτέστι, κατὰ τὸ ἀγαθὸν αὐτοῦ θέλημα. Καὶ ἐνταῦθα τοίνυν τοῦτο λέγει, ὅτι Τὸ ἀγαθόν σου θέλημα, καὶ ἡ πολλή σου περὶ ἡμᾶς φιλοστοργία " τε καὶ ἀγάπη, καὶ ὅπλον ἡμῖν γέγονε νίκης πρόξενον, καὶ στέφανος ἐπινίκιος.
« Kai euphranthētōsan pantes hoi elpizontes epi se; eis aiōna agalliasontai, kai kataskēnōseis en autois. » Touto de tous eis se pepisteukotas euphrosynēs emplēsei, kai parexei autois thymēdian aiōnion ; ouch ho ekeinōn holethros, all᾽ hē sē promētheia. Peithontai gar hōs enoikeis en autois, kai emperipateis, kai oikon autous aphierōmenon apophaineis. « Kai kauchēsontai en soi hoi agapōntes to onoma sou . Hoti sy eulogēseis dikaion, Kyrie .» Tēs gar sēs eulogias te kai pronoias tois sois chorēgoumenēs therapeutais, hoi sphas autous erastas tou sou onomatos katastēsantes, epi tę̄ sę̄ kēdemonią megalophronēsousi, tēn sēn diēgoumenoi dynamin. Houtō kai ho makarios legei Paulos; « ῾O kauchōmenos en Kyriǭ kauchasthō. » - - Hōs oplǭ eudokias estephanōsas hēmas. » Eudokian hē theia Graphē kalei to agathon tou Theou thelēma. Toiouton esti to, « Ēudokēsas, Kyrie, tēn gēn sou, » anti tou, ᾿Agatha ēthelēsas tę̄ gę̄ sou. » Kai para tǭ makariǭ Paulǭ, « Kata tēn eudokian tou thelēmatos autou, toutesti, kata to agathon autou thelēma. Kai entautha toinyn touto legei, hoti To agathon sou thelēma, kai hē pollē sou peri hēmas philostorgia " te kai agapē, kai hoplon hēmin gegone nikēs proxenon, kai stephanos epinikios.
"And let all who hope in you rejoice; they will exult for ever, and you will dwell among them." What will fill those who have believed in you with gladness and give them everlasting delight is not the destruction of those men but your providence. For they are persuaded that you dwell and walk among them and make them a house dedicated to you. "And those who love your name will boast in you, for you will bless the righteous, Lord." Since your blessing and providence are supplied to your servants, those who have made themselves lovers of your name will be proud of your care and recount your power. So too the blessed Paul says: "Let him who boasts boast in the Lord." "As with a shield of good pleasure you have crowned us." Divine Scripture calls God's good will "good pleasure." Such is "Lord, you were well pleased with your land," that is, you willed good things for your land; and in the blessed Paul, "according to the good pleasure of his will," that is, according to his good will. Here too, then, he says this: your good will and your great affection and love toward us have become both a weapon that brings victory and a crown of victory.
Chapter 6
6.1PG 80 80:901
« Εἰς τὸ τέλος ἐν ὕμνοις ὑπὲρ τῆς ὀγδόης, ψαλμὸς τῷ Δαβίδ. » Ογδόην τὴν μέλλουσαν κατάστασιν ὁ προφητικὸς λόγος καλεῖ· ἐπειδὴ γὰρ ὁ παρὼν βίος διὰ τῶν ἑπτὰ τῆς ἑβδομάδος ἡμερῶν ἀνακυκλεῖται· ἀπὸ γὰρ τῆς πρώτης ὁ χρόνος ἀρχόμενος, καὶ λήγων εἰς τὴν ἑβδόμην, πάλιν εἰς τὴν πρώτην ἐπάνεισι, καὶ οὕτως εἰς τὴν ἑβδόμην χωρεῖ · εἰκότως τὸν ἔξω τοῦ ἑβδοματικοῦ ἀριθμοῦ αἰῶνα ὀγδόην ὁ θεῖος προσηγόρευσε λόγος. Μέμνηται δὲ θανάτου καὶ κρίσεως ἐν τῷδε τῷ ψαλμῷ· διò καὶ ταύτην τέθεικε τὴν ἐπιγραφήν. Λέγει γάρ· • Οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου, ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι ; » ἀντὶ τοῦ, ᾿Αποκέκλεισται τοῖς ἐντεῦθεν ἐξιοῦσι τῆς μετανοίας ἡ θύρα, καὶ οὐχ οἷόν τε τοὺς μὴ κατὰ τὸν παρόντα βίον τοῖς τῆς μετανοίας χρησαμένους φαρμάκοις, ἐκεῖ τὴν ὑπὲρ τῆς ἁμαρτίας ἐξομολόγησιν προσενεγκεῖν τῷ Θεῷ. Μαρτυρεῖ δὲ τούτοις τοῖς λόγοις, καὶ ἡ τῶν παρθένων παραβολή. Καὶ γὰρ δι᾽ ἐκείνης μεμαθήκαμεν, ὡς αἱ μωραὶ παρθένοι σβεσθεισῶν τῶν λαμπάδων ἔμειναν ἔξω τῶν τοῦ νυμφῶνος θυρῶν, παίουσαι μὲν τὰς θύρας, ἀποπεμπόμεναι δὲ, καὶ τῆς παστάδος ἀποστερούμεναι. Ἔφη γὰρ πρὸς αὐτάς· · Ὑπάγετε, οὐκ οἶδα ὑμᾶς. » Διά τοι τοῦτο ὁ μακάριος Δαβίδ, μετὰ τὴν διπλῆν ἐκείνην ἁμαρτίαν, ταύτην τῷ Θεῷ προσφέρει τὴν ἱκετείαν, ἰατρευθῆναι παρακαλῶν, ὡς μήκετι χώραν ἐχόντων ἐν ἐκείνῳ τῷ βίῳ τῶν τῆς μετανοίας φαρμάκων.
« Eis to telos en hymnois hyper tēs ogdoēs, psalmos tǭ Dabid. » Ogdoēn tēn mellousan katastasin ho prophētikos logos kalei; epeidē gar ho parōn bios dia tōn hepta tēs hebdomados hēmerōn anakykleitai; apo gar tēs prōtēs ho chronos archomenos, kai lēgōn eis tēn hebdomēn, palin eis tēn prōtēn epaneisi, kai houtōs eis tēn hebdomēn chōrei ; eikotōs ton exō tou hebdomatikou arithmou aiōna ogdoēn ho theios prosēgoreuse logos. Memnētai de thanatou kai kriseōs en tǭde tǭ psalmǭ; dio kai tautēn tetheike tēn epigraphēn. Legei gar; • Ouk estin en tǭ thanatǭ ho mnēmoneuōn sou, en de tǭ hądę̄ tis exomologēsetai soi ? » anti tou, ᾿Apokekleistai tois enteuthen exiousi tēs metanoias hē thyra, kai ouch hoion te tous mē kata ton paronta bion tois tēs metanoias chrēsamenous pharmakois, ekei tēn hyper tēs hamartias exomologēsin prosenenkein tǭ Theǭ. Martyrei de toutois tois logois, kai hē tōn parthenōn parabolē. Kai gar di᾽ ekeinēs memathēkamen, hōs hai mōrai parthenoi sbestheisōn tōn lampadōn emeinan exō tōn tou nymphōnos thyrōn, paiousai men tas thyras, apopempomenai de, kai tēs pastados aposteroumenai. Ephē gar pros autas; ; Hypagete, ouk oida hymas. » Dia toi touto ho makarios Dabid, meta tēn diplēn ekeinēn hamartian, tautēn tǭ Theǭ prospherei tēn hiketeian, iatreuthēnai parakalōn, hōs mēketi chōran echontōn en ekeinǭ tǭ biǭ tōn tēs metanoias pharmakōn.
"To the end, in hymns, for the eighth: a psalm of David." The prophetic word calls the future state "the eighth." Since the present life revolves through the seven days of the week (time begins from the first, ends at the seventh, returns again to the first, and so proceeds to the seventh), the divine word fittingly called the age outside the number seven "the eighth." In this psalm he mentions death and judgment; therefore he set this title. For he says: "In death there is no one who remembers you; and in Hades who will confess to you?" That is, the door of repentance is shut to those who depart from here, and those who have not used the medicines of repentance in the present life cannot offer God confession for their sin there. The parable of the virgins bears witness to these words. From it we have learned that the foolish virgins, when their lamps went out, stayed outside the doors of the bridal chamber, knocking at the doors but sent away and deprived of the bridal chamber. For he said to them, "Go away, I do not know you." For this reason the blessed David, after that double sin, offers this supplication to God, begging to be healed, since in that life the medicines of repentance no longer have a place.
6.2PG 80 80:901
« Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ, ὀργῇ σου παιδεύσῃς με.» Οὐ παρακαλεῖ μὴ ἐλεγχθῆναι, ἀλλὰ μὴ θυμῷ ἐλεγχθῆναι, οὐδὲ ἱκετεύει μὴ παιδευθῆναι, ἀλλὰ μὴ μετ᾿ ὀργῆς τοῦτο παθεῖν. Πατρικῶς με, φησὶ, παίδευσον, μὴ δικαστικῶς· ἰατρικῶς, μὴ κολαστικῶς. Μὴ μετρήσῃς τῇ ἁμαρτίᾳ τὴν τιμωρίαν, ἀλλὰ τῇ φιλανθρωπίᾳ τὸ δίκαιον κέρασον. « Ἐλέησόν με, Κύριε, ὅτι ἀσθενῆς εἰμι. ᾿Αρμόττουσα τοῖς ἡμαρτηκόσιν ἡ τοιαύτη φωνή. Ασθενείας γὰρ ἡγουμένης, ἡ ἁμαρτία νικᾷ. Ἂν γὰρ μὴ ἀσθενήσει τὸ ἐν ἡμῖν λογικὸν, οὐ στασιάσει τὰ πάθη · ἐῤῥωμένου γὰρ τοῦ ἡνιόχου, καὶ μετ᾿ ἐπιστήμης τοὺς ἵππους καὶ στρέφοντος καὶ ἐθύνοντος, οὐκ ἔχει τὰ σκιρτήματα χώραν .
« Kyrie, mē tǭ thymǭ sou elenxę̄s me, mēde tę̄, orgę̄ sou paideusę̄s me.» Ou parakalei mē elenchthēnai, alla mē thymǭ elenchthēnai, oude hiketeuei mē paideuthēnai, alla mē met᾿ orgēs touto pathein. Patrikōs me, phēsi, paideuson, mē dikastikōs; iatrikōs, mē kolastikōs. Mē metrēsę̄s tę̄ hamartią tēn timōrian, alla tę̄ philanthrōpią to dikaion kerason. « Eleēson me, Kyrie, hoti asthenēs eimi. ᾿Armottousa tois hēmartēkosin hē toiautē phōnē. Astheneias gar hēgoumenēs, hē hamartia niką. An gar mē asthenēsei to en hēmin logikon, ou stasiasei ta pathē ; errhōmenou gar tou hēniochou, kai met᾿ epistēmēs tous hippous kai strephontos kai ethynontos, ouk echei ta skirtēmata chōran .
"Lord, do not rebuke me in your anger, nor discipline me in your wrath." He does not ask not to be rebuked, but not to be rebuked in anger; nor does he beg not to be disciplined, but not to suffer it with wrath. Discipline me as a father, he says, not as a judge; as a physician, not as a punisher. Do not measure the punishment by the sin, but mix justice with your love for humankind. "Have mercy on me, Lord, for I am weak." Such a word suits those who have sinned. For when weakness leads the way, sin conquers. If the reasoning part in us is not weak, the passions will not rebel: when the charioteer is strong and turns and directs the horses with skill, their leaping has no room.
6.4PG 80 80:903
« Ἴασαί με, Κύριε, ὅτι ἐταράχθη τὰ ὀστᾶ μου· καὶ ἡ ψυχή μου ἐταράχθη σφόδρα. » Οστᾶ · ἐνταῦθα τοὺς λογισμοὺς ὀνομάζει· ἐπειδὴ γὰρ τὰ ὀστᾶ στεγανωτέραν ἔχει τὴν φύσιν, καὶ αὐτὰ φέρει τὸ σῶμα, τροπικῶς τοὺς λογισμοὺς, δι᾽ ὧν τὸ ζῶον ἰθύνεται, ὀστᾶ προσηγόρευσεν. Ἡ τούτων, φησὶ, ταραχὴ ἐκλόνησε με, καὶ διέσεισε. Διόπερ τῆς σῆς φιλανθρωπίας ἀπολαῦσαι παρακαλῶ, ἵνα διὰ ταύτης τὴν ἴασιν δέξωμαι. • Καὶ σὺ Κύριε ἕως πότε; Ἐπίστρεψον Κύριε, ῥῦσαι τὴν ψυχήν μου, σῶσόν με ἕνεκεν τοῦ ἐλέους σου.» Τὸ, ἕως πότε, οὐχ ὡς ἐγκαλῶν λέγει, ἀλλ᾿ ὡς ἐν ὀδύναις ὢν, ἐπιταχῦναι παρακαλεῖ τὴν βοήθειαν. ᾿Αρμοδίως δὲ προσέθηκε τὸ, « Ἕνεκεν τοῦ ἐλέους σου. » Οὐδὲ γὰρ ἐμαυτῷ, φησὶ, θαῤῥῶ, οὐδὲ τῇ ἐμαυτοῦ δικαιοσύνῃ τὴν σὴν ἐπιγράφω βοήθειαν, ἀλλὰ διὰ τὸν σὸν ἔλεον ταύτης ἱκετεύω τυχεῖν. Τὸ δὲ, « ἐπίστρεψον, Κύριε, ἀντὶ τοῦ, « πρόσχες μοι, » καὶ μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπ᾿ ἐμοῦ· ἐκ μεταφορᾶς τῶν ὀργιζομένων, καὶ ἀποστρεφομένων, καὶ τοὺς ἐπταικότας οὐκ ἐθελόντων ὁρᾶν.
« Iasai me, Kyrie, hoti etarachthē ta osta mou; kai hē psychē mou etarachthē sphodra. » Osta ; entautha tous logismous onomazei; epeidē gar ta osta steganōteran echei tēn physin, kai auta pherei to sōma, tropikōs tous logismous, di᾽ hōn to zōon ithynetai, osta prosēgoreusen. Hē toutōn, phēsi, tarachē eklonēse me, kai dieseise. Dioper tēs sēs philanthrōpias apolausai parakalō, hina dia tautēs tēn iasin dexōmai. • Kai sy Kyrie heōs pote? Epistrepson Kyrie, rhysai tēn psychēn mou, sōson me heneken tou eleous sou.» To, heōs pote, ouch hōs enkalōn legei, all᾿ hōs en odynais ōn, epitachynai parakalei tēn boētheian. ᾿Armodiōs de prosethēke to, « Heneken tou eleous sou. » Oude gar emautǭ, phēsi, tharrhō, oude tę̄ emautou dikaiosynę̄ tēn sēn epigraphō boētheian, alla dia ton son eleon tautēs hiketeuō tychein. To de, « epistrepson, Kyrie, anti tou, « prosches moi, » kai mē apostrepsę̄s to prosōpon sou ap᾿ emou; ek metaphoras tōn orgizomenōn, kai apostrephomenōn, kai tous eptaikotas ouk ethelontōn horan.
"Heal me, Lord, for my bones are troubled, and my soul is greatly troubled." Here he calls the thoughts bones. Since bones have a firmer nature and carry the body, he figuratively called bones the thoughts by which the living being is directed. Their turmoil, he says, has shaken and convulsed me; therefore I beg to enjoy your love for humankind, so as to receive healing through it. "And you, Lord, how long? Turn, Lord, deliver my soul; save me for the sake of your mercy." He does not say "how long" as one accusing, but as one in pain he begs that help be hastened. Fittingly he added, "for the sake of your mercy." For I do not trust in myself, he says, nor do I ascribe your help to my own righteousness; but I beg to obtain it because of your mercy. "Turn, Lord" means "attend to me," and do not turn your face away from me; a metaphor from people who are angry, turn away, and do not wish to see those who have offended.
6.6PG 80 80:903
« Ὅτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου· ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι;» Διὰ τοῦτο τῆς θεραπείας ἐπὶ τοῦ παρόντος ἀπολαῦσαι παρακαλῶ, ἐπειδὴ οἶδα, ὅτι τοῖς τόνδε τὸν βίον ἐξιοῦσι μετὰ τραυμάτων, οὐδεμία λοιπὸν θεραπεία δοθήσεται, οὐκέτι χώραν τῆς μετανοίας ἐχούσης. [Καὶ κάλλιστα τῷ θείῳ Δαβὶδ τοῦτο πεφιλοσόφηται· οὐ γὰρ ἐν θανάτῳ, ἀλλ᾽ ἐν ζωῇ ἐστιν ὁ τοῦ Θεοῦ μεμνημένος. Οὕτως οὐκ ἔστιν ἐν ᾅδῃ τοῖς ἀπελθοῦσιν ἐξομολόγησις καὶ διόρθωσις. Συνέκλεισε γὰρ ὁ Θεὸς ἐνταῦθα μὲν βίον καὶ πρᾶξιν, ἐκεῖ δὲ τὴν τῶν πεπραγμένων ἐξέτασιν· καίγε ἴδιον τοῦτο τῆς ὀγδόης, τὸ μηκέτι καιρὸν εἰς παρασκευὴν ἀγαθῶν, ἢ κακῶν διδόναι τοῖς ἐν αὐτῇ γινομένοις. ᾿Αλλ᾽ ὧν ἄν τις ἑαυτῷ καταβάληται διὰ τῶν ἔργων τὰ σπέρματα, τούτων ἀντιπαρέχειν τὰ δράγματα· οὗ χάριν ἐνταῦθα ἐνεργεῖν νομοθετεῖ τὴν μετάνοιαν, ὡς ἐν τῷ ᾅδῃ τῆς τοιαύτης σπουδῆς ἀπρακτούσης. Φησὶ γάρ· Ἐπειδὴ μακρός μοι γέγονεν ὁ τῆς μετανοίας καιρὸς, δέδοικα μὴ φθάσῃ τὸν παρὰ σοῦ ἔλεον ὁ θάνατος, ἐν ᾧ τὰ τῆς ἐξομολογήσεως οὐκ ἔστι · τούτου χάριν ἐπιταχῦναι τὸν ἔλεον αἰτῶ· εἶτα παιδεύει τὸν ἀκροατὴν, ὅτι μετὰ τῆς τοῦ Θεοῦ φιλανθρωπίας δεῖ καὶ τὰ ἡμέτερα ἔπεσθαι. ῎Αν τε γὰρ τὴν ἀσθένειαν προβαλώμεθα, ἄν τε τὴν ταραχὴν, ἄν τε τοῦ Θεοῦ τὴν ἀγαθότητα, τὰ δὲ παρ᾿ ἡμῶν μὴ προστεθῇ, οὐδὲν ὄφελος ἡμῖν.
« Hoti ouk estin en tǭ thanatǭ ho mnēmoneuōn sou; en de tǭ hądę̄ tis exomologēsetai soi?» Dia touto tēs therapeias epi tou parontos apolausai parakalō, epeidē oida, hoti tois tonde ton bion exiousi meta traumatōn, oudemia loipon therapeia dothēsetai, ouketi chōran tēs metanoias echousēs. [Kai kallista tǭ theiǭ Dabid touto pephilosophētai; ou gar en thanatǭ, all᾽ en zōę̄ estin ho tou Theou memnēmenos. Houtōs ouk estin en hądę̄ tois apelthousin exomologēsis kai diorthōsis. Synekleise gar ho Theos entautha men bion kai praxin, ekei de tēn tōn pepragmenōn exetasin; kaige idion touto tēs ogdoēs, to mēketi kairon eis paraskeuēn agathōn, ē kakōn didonai tois en autę̄ ginomenois. ᾿All᾽ hōn an tis heautǭ katabalētai dia tōn ergōn ta spermata, toutōn antiparechein ta dragmata; hou charin entautha energein nomothetei tēn metanoian, hōs en tǭ hądę̄ tēs toiautēs spoudēs apraktousēs. Phēsi gar; Epeidē makros moi gegonen ho tēs metanoias kairos, dedoika mē phthasę̄ ton para sou eleon ho thanatos, en hǭ ta tēs exomologēseōs ouk esti ; toutou charin epitachynai ton eleon aitō; eita paideuei ton akroatēn, hoti meta tēs tou Theou philanthrōpias dei kai ta hēmetera epesthai. ᾿An te gar tēn astheneian probalōmetha, an te tēn tarachēn, an te tou Theou tēn agathotēta, ta de par᾿ hēmōn mē prostethę̄, ouden ophelos hēmin.
"For in death there is no one who remembers you; and in Hades who will confess to you?" Therefore I beg to enjoy healing now, since I know that to those who leave this life with wounds no healing will be given afterwards, repentance no longer having a place. [The divine David has reasoned this out excellently. The one who remembers God is not in death but in life. So in Hades there is no confession or amendment for those who have departed. For God has confined life and action to this world, and the examination of what has been done to that one; and indeed this is the mark of the eighth: it no longer gives those who are in it time to prepare good or evil, but returns to each the sheaves of the seeds he has sown for himself by his works. For this reason he lays down that repentance must be practiced here, since such effort is idle in Hades. For he says: since the time of my repentance has grown long, I fear that death, in which confession has no place, may come before your mercy; for this reason I ask you to hasten your mercy. Then he teaches the hearer that our own part must accompany God's love for humankind. Whether we plead our weakness, or our turmoil, or the goodness of God, if our own part is not added, it does us no good.]
6.7PG 80 80:905
« Ἑκοπίασα· ἐν τῷ στεναγμῷ μου, λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου, ἐν δάκρυσί μου τὴν στρωμνήν μου βρέξω. » Οἶδα μὲν μεγάλα καὶ χαλεπὰ πλημμελήσας, ἀλλ᾽ ὅμως δακρύων διηνεκῶς διατελῶ, καὶ τὰ ὑπ᾿ ἐμοῦ τετολμημένα θρηνῶν. Καὶ μέντοι καὶ τὴν μιανθεῖσαν ὑπὸ τῆς παρανομίας κλίνην ἀεὶ δάκρυσιν ἀπολούσω, ἐκκαθῆραι ταύτην διὰ τούτων πειρώμενος· κἂν τύχω δὲ τῆς ἀφέσεως, οὐ παύσομαι τοῦτο ποιῶν. Τοῦτο γὰρ σημαίνει, • Λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου, καὶ βρέξω. »
« Hekopiasa; en tǭ stenagmǭ mou, lousō kath' hekastēn nykta tēn klinēn mou, en dakrysi mou tēn strōmnēn mou brexō. » Oida men megala kai chalepa plēmmelēsas, all᾽ homōs dakryōn diēnekōs diatelō, kai ta hyp᾿ emou tetolmēmena thrēnōn. Kai mentoi kai tēn miantheisan hypo tēs paranomias klinēn aei dakrysin apolousō, ekkathērai tautēn dia toutōn peirōmenos; kan tychō de tēs apheseōs, ou pausomai touto poiōn. Touto gar sēmainei, • Lousō kath' hekastēn nykta tēn klinēn mou, kai brexō. »
"I am weary with my groaning; every night I will wash my bed, I will drench my couch with my tears." I know I have committed great and grievous sins; yet I continue weeping without ceasing, lamenting what I have dared to do. And I will always wash with tears the bed defiled by the transgression, trying to cleanse it by them; and even if I obtain forgiveness I shall not stop doing this. This is the meaning of "every night I will wash my bed and drench it."
6.8PG 80 80:905
« Ἐταράχθη ἀπὸ θυμοῦ ὁ ὀφθαλμός μου. » Αὐτό μου τὸ ὀπτικὸν τῆς διανοίας τετάρακται διὰ τὴν σὴν ἀγανάκτησιν, Δέσποτα. Ὀφθαλμὸν γὰρ ἐνταῦθα τὸν νοῦν προσηγόρευσε, διὸ καὶ ἑνὸς ἐμνημόνευσεν. « Ἐπαλαιώθην ἐν πᾶσι τοῖς ἐχθροῖς μου. » Πάντων μοι, φησί, χαλεπώτερα τῶν ἐχθρῶν τὰ ὀνείδη· ταῦτα γάρ με δαπανᾷ, καὶ κατατήκει, καὶ γῆρας ἄωρον ἐπιφέρει. ᾿Απόστητε ἀπ᾿ ἐμοῦ πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν, ὅτι εἰσήκουσε Κύριος τῆς φωνῆς τῆς τοῦ κλαυθμοῦ μου · ἤκουσε Κύριος τῆς δεήσεώς μου. Κύριος τὴν προσευχήν μου προσεδέξατο. » Μηκέτι, φησὶν, ἐπιτωθαζέτωσάν μοι οἱ τὰς οἰκείας μὲν οὐχ ὁρῶντες παρανομίας, τὰ δ᾽ ἐμὰ πλημμελήματα κωμῳδοῦντες. Τῆς θείας γὰρ ἔτυχον εὐμενείας, καὶ πέπεικα δι' ὧν ἠντιβόλησα παριδεῖν μὲν τὰ πλημμελήματα, μεταδοῦναι δὲ συγγνώμης.
« Etarachthē apo thymou ho ophthalmos mou. » Auto mou to optikon tēs dianoias tetaraktai dia tēn sēn aganaktēsin, Despota. Ophthalmon gar entautha ton noun prosēgoreuse, dio kai henos emnēmoneusen. « Epalaiōthēn en pasi tois echthrois mou. » Pantōn moi, phēsi, chalepōtera tōn echthrōn ta oneidē; tauta gar me dapaną, kai katatēkei, kai gēras aōron epipherei. ᾿Apostēte ap᾿ emou pantes hoi ergazomenoi tēn anomian, hoti eisēkouse Kyrios tēs phōnēs tēs tou klauthmou mou ; ēkouse Kyrios tēs deēseōs mou. Kyrios tēn proseuchēn mou prosedexato. » Mēketi, phēsin, epitōthazetōsan moi hoi tas oikeias men ouch horōntes paranomias, ta d᾽ ema plēmmelēmata kōmǭdountes. Tēs theias gar etychon eumeneias, kai pepeika di' hōn ēntibolēsa paridein men ta plēmmelēmata, metadounai de syngnōmēs.
"My eye is troubled because of anger." The very power of sight of my mind has been troubled because of your indignation, O Master. Here he called the mind an eye, and therefore mentioned one eye. "I have grown old among all my enemies." The reproaches of my enemies, he says, are harder for me than all else; they consume me, waste me away, and bring on untimely old age. "Depart from me, all you who work lawlessness, for the Lord has heard the voice of my weeping. The Lord has heard my petition; the Lord has accepted my prayer." Let those mock me no longer, he says, who do not see their own transgressions but make a comedy of my sins. For I have obtained God's favor, and by my entreaties I have persuaded him to overlook my sins and grant me pardon.
6.11PG 80 80:905
« Αἰσχυνθείησαν, καὶ ταραχθείησαν πάντες οἱ ἐχθροί μου· ἀποστραφείησαν εἰς τὰ ὀπίσω , καὶ καταισχυνθείησαν σφόδρα διὰ τάχους. » Ταῦτα τοίνυν εἰδότες, παύσασθε μὲν ἐμοὶ ὀνείδη προσφέροντες, τὰς δὲ οἰκείας εἰς νοῦν λαβόντες παρανομίας, αἰσχύνης καὶ θορύβου καὶ ταραχῆς ἀναπλήσθητε. Δίκαιον γὰρ καὶ φόβου μεστὸν τὸ θεῖον κριτήριον.
« Aischyntheiēsan, kai tarachtheiēsan pantes hoi echthroi mou; apostrapheiēsan eis ta opisō , kai kataischyntheiēsan sphodra dia tachous. » Tauta toinyn eidotes, pausasthe men emoi oneidē prospherontes, tas de oikeias eis noun labontes paranomias, aischynēs kai thorybou kai tarachēs anaplēsthēte. Dikaion gar kai phobou meston to theion kritērion.
"Let all my enemies be ashamed and troubled; let them be turned back and put to great shame quickly." Knowing this, then, stop reproaching me; take your own transgressions to heart and be filled with shame, confusion, and turmoil. For God's judgment is just and full of fear.
Chapter 7
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« Ψαλμὸς τῷ Δαβὶδ, ὃν ἦσε τῷ Κυρίῳ ὑπὲρ των λόγων Χουσὶ υἱοῦ Ἰεμενεί. » ᾿Αποδιδράσκων ὁ μακάριος Δαβὶδ τὸν ἀλάστορα καὶ πατραλοίαν υἱόν , εὖρε βοηθὸν τὸν Χουσὶ, ὃς πέπεικε τὸν ᾿Αβεσσαλὼμ μὴ κατὰ τὴν εἰσήγησιν τοῦ ᾿Αχιτόφελ παραυτίκα διῶξαι τὸν πατέρα, ἀλλὰ τὸν λαὸν ἅπαντα συναγείραι, καὶ τηνικαῦτα κατὰ τοῦ γεγεννηκότος στρατεῦσαι. ΓΑχθεσθεὶς τοίνυν καὶ λίαν ἀδημονήσας ὁ ᾿Αχιτόφελ, ὡς αἱρετωτέρας ὀφθείσης τῆς τοῦ Χουσὶ συμβουλῆς, αὐτόχειρ αὐτὸς γενόμενος, τὴν δι᾽ ἀγχόνης ἐδέξατο τελευτήν. Ὁ δέ γε θεῖος Δαβὶδ τῆς ἐφόδου τὴν ἀναβολὴν καιρὸν εἰς φυγὴν λαβὼν, τῆς σωτηρίας ἔτυχε· τοῦτον τοιγαροῦν τὸν ψαλμόν, οἷόν τινα ὕμνον καὶ προσευχὴν, τῷ σωτῆρι προσφέρει Θεῷ· προστίθησι δὲ καὶ διδασκαλίαν, τοὺς μὲν ὑπό τινων ἀδικουμένους εἰς τὸν Θεὸν ἔχειν τὰς ἐλπίδας προτρέπων, καὶ τὴν ἐκεῖθεν ἀναμένειν ῥοπὴν, τοὺς δὲ ἀδικοῦντας δεδιττόμενος τῆς δὲ τοῦ Θεοῦ δικαίας κρίσεως μνήμῃ.
« Psalmos tǭ Dabid, hon ēse tǭ Kyriǭ hyper tōn logōn Chousi huiou Iemenei. » ᾿Apodidraskōn ho makarios Dabid ton alastora kai patraloian huion , eure boēthon ton Chousi, hos pepeike ton ᾿Abessalōm mē kata tēn eisēgēsin tou ᾿Achitophel parautika diōxai ton patera, alla ton laon hapanta synageirai, kai tēnikauta kata tou gegennēkotos strateusai. GAchthestheis toinyn kai lian adēmonēsas ho ᾿Achitophel, hōs hairetōteras ophtheisēs tēs tou Chousi symboulēs, autocheir autos genomenos, tēn di᾽ anchonēs edexato teleutēn. Ho de ge theios Dabid tēs ephodou tēn anabolēn kairon eis phygēn labōn, tēs sōtērias etyche; touton toigaroun ton psalmon, hoion tina hymnon kai proseuchēn, tǭ sōtēri prospherei Theǭ; prostithēsi de kai didaskalian, tous men hypo tinōn adikoumenous eis ton Theon echein tas elpidas protrepōn, kai tēn ekeithen anamenein rhopēn, tous de adikountas dedittomenos tēs de tou Theou dikaias kriseōs mnēmę̄.
"A psalm of David, which he sang to the Lord concerning the words of Chusi, son of Jemeni." When the blessed David was fleeing from his accursed and parricidal son, he found a helper in Chusi, who persuaded Absalom not to pursue his father at once, as Ahithophel advised, but to gather all the people and then march against his father. Ahithophel, aggrieved and greatly distressed because Chusi's counsel had been judged preferable, became his own executioner and died by hanging. The divine David, taking the delay of the attack as an opportunity for flight, obtained safety. He therefore offers this psalm, as a kind of hymn and prayer, to God his Savior; and he adds teaching too, urging those who are wronged by others to place their hopes in God and to await his support from there, and frightening those who do wrong by the remembrance of God's just judgment.
7.2PG 80 80:907
« Κύριε, ὁ Θεός μου, ἐπὶ σοὶ ἤλπισα, σῶσόν με ἐκ πάντων τῶν διωκόντων με, καὶ ῥῦσαί με. Μήποτε ἁρπάσῃ ὡς λέων τὴν ψυχήν μου, μὴ ὄντος λυτρουμένου, μηδὲ σώζοντος. » Οὐδεμιᾷ, φησὶν, ἀνθρωπίνῃ βοηθείᾳ θαῤῥῶν, τὴν δὲ σὴν ἐλπίδα μόνην ἐν ἐμαυτῷ περιφέρων, ἱκετεύω τῆς σῆς προμηθείας τυχεῖν. Δέδια γὰρ μὴ δίκην ἀγρίου θηρὸς ἐπελθόντες οἱ πολεμοῦντες, καὶ ἔρημόν με τῆς σῆς προνοίας εὑρόντες, παντελῶς διαφθείρωσιν.
« Kyrie, ho Theos mou, epi soi ēlpisa, sōson me ek pantōn tōn diōkontōn me, kai rhysai me. Mēpote harpasę̄ hōs leōn tēn psychēn mou, mē ontos lytroumenou, mēde sōzontos. » Oudemią, phēsin, anthrōpinę̄ boētheią tharrhōn, tēn de sēn elpida monēn en emautǭ peripherōn, hiketeuō tēs sēs promētheias tychein. Dedia gar mē dikēn agriou thēros epelthontes hoi polemountes, kai erēmon me tēs sēs pronoias heurontes, pantelōs diaphtheirōsin.
"Lord my God, in you I have hoped; save me from all who pursue me, and deliver me, lest he seize my soul like a lion, while there is none to ransom or to save." Trusting in no human help, he says, but carrying within me hope in you alone, I beg to obtain your providence. For I fear that those who make war on me may come upon me like a wild beast, find me bereft of your care, and destroy me utterly.
7.4PG 80 80:907
« Κύριε ὁ Θεός μου, εἰ ἐποίησα τοῦτο. » Εἶτα διδάσκει σαφέστερον ὃ λέγει · « Εἰ ἔστιν ἀδικία ἐν χερσί μου. » Καὶ δεικνὺς ποῖον εἶδος ἀδικίας ἐνταῦθα φησιν, εὐθὺς ἐπάγει ·
« Kyrie ho Theos mou, ei epoiēsa touto. » Eita didaskei saphesteron ho legei ; « Ei estin adikia en chersi mou. » Kai deiknys poion eidos adikias entautha phēsin, euthys epagei ;
"Lord my God, if I have done this." Then he teaches more clearly what he means: "if there is injustice in my hands." And, showing what kind of injustice he means here, he immediately adds:
7.5PG 80 80:907
« Εἰ ἀνταπέδωκα τοῖς ἀνταποδιδοῦσί μοι κακὰ, ἀποπέσοιμι ἄρα ἀπὸ τῶν ἐχθρῶν μου κενός. Καταδιώξαι ἄρα ὁ ἐχθρὸς τὴν ψυχήν μου, καὶ καταλάβοι, καὶ καταπατήσαι εἰς γῆν τὴν ζωήν μου, καὶ τὴν δόξαν μου εἰς χοῦν κατασκηνώσαι. » Τῆς ἀρετῆς πολλὰ μόρια. Οὐ γὰρ μόνον σωφροσύνη καὶ φρόνησις, ἀλλὰ καὶ ἀνδρεία καὶ δικαιοσύνη. Ἐνταῦθα τοίνυν οὐ τὴν ἄκραν ἀρετὴν ἑαυτῷ μαρτυρεῖ · ἀλλ᾿ ὅτι τούτους ἥκιστα τοὺς πολεμίους ἠδικηκὼς, τὴν ἄδικον δι' αὐτοὺς ὑπομένει φυγήν. Οὐ μόνον γὰρ, φησὶν, ἀδικίας οὐκ ἦρξα, ἀλλ᾽ οὐδὲ τοὺς ἠδικηκότας ἠνεσχόμην ἀμύνασθαι πώποτε. Πολλάκις γὰρ τὸν Σαούλ ὑποχείριον λαβὼν, τῆς ἀδίκου δυσμενείας δίκας οὐκ εἰσεπραξάμην. Οὗ δὴ χάριν σε, Δέσποτα, παρακαλῶ, τὸν πάντα σαφῶς ἐπιστάμενον, δικάσαι μοι δικαίως· καὶ εἴ τι τοιοῦτο δέδρακα πώποτε, τῆς μὲν σῆς κηδεμονίας γυμνῶσαι· τοῦτο γὰρ λέγει, « ᾿Αποπέσοιμι ἄρα ἀπὸ τῶν ἐχθρῶν μου κενός · · ὑποχείριον δὲ τοῖς δυσμενέσιν ἐκδοῦναι· ὡς ἂν μὴ μόνον τῆς παρὰ σοῦ με δόξης καὶ βασιλείας γυμνώσαιεν, ἀλλὰ καὶ καταγελάστῳ παραδοῖεν θανάτῳ. Τοῦτο γὰρ ἐσήμανεν εἰρηκὼς, « Τὴν δόξαν μου εἰς χοῦν κατασκηνώσαι.
« Ei antapedōka tois antapodidousi moi kaka, apopesoimi ara apo tōn echthrōn mou kenos. Katadiōxai ara ho echthros tēn psychēn mou, kai katalaboi, kai katapatēsai eis gēn tēn zōēn mou, kai tēn doxan mou eis choun kataskēnōsai. » Tēs aretēs polla moria. Ou gar monon sōphrosynē kai phronēsis, alla kai andreia kai dikaiosynē. Entautha toinyn ou tēn akran aretēn heautǭ martyrei ; all᾿ hoti toutous hēkista tous polemious ēdikēkōs, tēn adikon di' autous hypomenei phygēn. Ou monon gar, phēsin, adikias ouk ērxa, all᾽ oude tous ēdikēkotas ēneschomēn amynasthai pōpote. Pollakis gar ton Saoul hypocheirion labōn, tēs adikou dysmeneias dikas ouk eisepraxamēn. Hou dē charin se, Despota, parakalō, ton panta saphōs epistamenon, dikasai moi dikaiōs; kai ei ti toiouto dedraka pōpote, tēs men sēs kēdemonias gymnōsai; touto gar legei, « ᾿Apopesoimi ara apo tōn echthrōn mou kenos ; ; hypocheirion de tois dysmenesin ekdounai; hōs an mē monon tēs para sou me doxēs kai basileias gymnōsaien, alla kai katagelastǭ paradoien thanatǭ. Touto gar esēmanen eirēkōs, « Tēn doxan mou eis choun kataskēnōsai.
"If I have repaid those who repaid me with evil, then let me fall empty before my enemies. Let the enemy pursue my soul and overtake it, trample my life into the ground, and make my glory dwell in the dust." Virtue has many parts: not only temperance and prudence, but also courage and justice. Here, then, he does not testify to his own perfect virtue, but says that, though he had done no wrong at all to these enemies, he is enduring an unjust flight because of them. Not only did I not begin injustice, he says, but I never even consented to avenge myself on those who wronged me. Many times I had Saul in my power and did not exact punishment for his unjust hostility. For this reason I beg you, Master, who know all things clearly, to judge me justly; and if I have ever done any such thing, to strip me of your care (this is what he means by "let me fall empty before my enemies") and hand me over into the power of my enemies, so that they may not only strip me of the glory and kingdom I have from you but also deliver me to a ridiculous death. This he indicated by saying, "make my glory dwell in the dust."
7.7PG 80 80:907
« ᾿Ανάστηθι, Κύριε, ἐν ὀργῇ σου· ὑψώθητι ἐν τοῖς πέρασι τῶν ἐχθρῶν μου. » Ὁ μὲν οὖν Σύμμαχος, ἐν χόλῳ, ὁ δὲ Θεοδοτίων, ἐν θυμῷ, ὁ δὲ γε Ακύλας, ἐν ἀνυπερθεσίᾳ ἡρμήνευσε. Παρακαλεί τοίνυν τὸν δίκαιον κριτὴν μηκέτι μακροθυμίᾳ, ἀλλὰ ἄγαν δικαίᾳ χρησάμενον ψήφῳ, τὴν τιμωρίαν ἐπιθεῖναι τοῖς ἀδικοῦσι. Τὸ γὰρ, ἀνάστηθι, ἀντὶ τοῦ, μηκέτι μακροθυμήσῃς, τέθεικε· τοιοῦτόν ἐστι τὸ, « Ἑξεγέρθητι, ἵνα τί ὑπνοῖς, Κύριε, » καὶ γὰρ ἐκεῖ ὕπνον τὴν μακροθυμίαν ἐκάλεσε. Καὶ, « ᾿Ανάστα, Κύριε, βοήθησον ἡμῖν. » Ὁ καιρὸς γὰρ οὐ φιλανθρωπίας, ἀλλὰ δικαίας ὀργῆς. Ἐπίθες τοίνυν τοῖς ἐχθροῖς μου τὸ πέρας, τὴν ἄδικον αὐτῶν ἔφοδον καταπαύσας.
« ᾿Anastēthi, Kyrie, en orgę̄ sou; hypsōthēti en tois perasi tōn echthrōn mou. » Ho men oun Symmachos, en cholǭ, ho de Theodotiōn, en thymǭ, ho de ge Akylas, en anyperthesią hērmēneuse. Parakalei toinyn ton dikaion kritēn mēketi makrothymią, alla agan dikaią chrēsamenon psēphǭ, tēn timōrian epitheinai tois adikousi. To gar, anastēthi, anti tou, mēketi makrothymēsę̄s, tetheike; toiouton esti to, « Hexegerthēti, hina ti hypnois, Kyrie, » kai gar ekei hypnon tēn makrothymian ekalese. Kai, « ᾿Anasta, Kyrie, boēthēson hēmin. » Ho kairos gar ou philanthrōpias, alla dikaias orgēs. Epithes toinyn tois echthrois mou to peras, tēn adikon autōn ephodon katapausas.
"Arise, Lord, in your anger; be exalted at the borders of my enemies." Symmachus translated "in your wrath," Theodotion "in your fury," and Aquila "without delay." He asks the just Judge, then, no longer to show long-suffering but, using a very just sentence, to inflict punishment on those who do wrong. He put "arise" for "be long-suffering no more." Such is "Awake, why do you sleep, Lord?", for there too he called long-suffering sleep; and "Arise, Lord, help us." For the time is not one of love for humankind but of just anger. Put an end, then, to my enemies, stopping their unjust attack.
7.8PG 80 80:909
« Καὶ ἐξεγέρθητι, Κύριε ὁ Θεός μου, ἐν προστάγματι ᾧ ἐνετείλω. » Σὺ γὰρ ἐνομοθέτησας τοῖς ἀδικουμένοις ἀμύνειν. Ο τοίνυν τοῖς ἄλλοις ἐνετείλω ποιεῖν, δρᾶσον, ὦ Δέσποτα, καὶ τῆς σῆς μοι μετάδος ῥοπῆς. « Καὶ συναγωγὴ λαῶν κυκλώσει σε. Καὶ ὑπὲρ ταύτης εἰς ὕψος ἐπίστρεψον. » Ταύτης γάρ σου τῆς προνοίας δειχθείσης, ἅπαντές σοι τοὺς ὕμνους προσοίσουσι, καὶ Θεὸν ὕψιστον ἀποκαλέσουσιν, ἅ τε δὴ πάντα ἐφορῶντα, καὶ τὴν ἀξίαν δίκην τοῖς ἀδικοῦσιν ἐπιτιθέντα. Τὸ γὰρ, « εἰς ὕψος ἐπίστρεψον, » ἀντὶ τοῦ, ὕψιστος ὢν φύσει, παρὰ δὲ τοῖς πολλοῖς ἀγνοούμενος, δείχθητι ὅπερ ὑπάρχεις διὰ τῆς περὶ τοὺς ἀδικουμένους κηδεμονίας. Εἶτα προφητικῶς·
« Kai exegerthēti, Kyrie ho Theos mou, en prostagmati hǭ eneteilō. » Sy gar enomothetēsas tois adikoumenois amynein. O toinyn tois allois eneteilō poiein, drason, ō Despota, kai tēs sēs moi metados rhopēs. « Kai synagōgē laōn kyklōsei se. Kai hyper tautēs eis hypsos epistrepson. » Tautēs gar sou tēs pronoias deichtheisēs, hapantes soi tous hymnous prosoisousi, kai Theon hypsiston apokalesousin, ha te dē panta ephorōnta, kai tēn axian dikēn tois adikousin epitithenta. To gar, « eis hypsos epistrepson, » anti tou, hypsistos ōn physei, para de tois pollois agnooumenos, deichthēti hoper hyparcheis dia tēs peri tous adikoumenous kēdemonias. Eita prophētikōs;
"And awake, Lord my God, by the decree you commanded." For you legislated that those who are wronged be defended. Do, then, Master, what you commanded others to do, and give me a share of your support. "And an assembly of peoples will surround you; and for its sake return on high." When this providence of yours has been shown, all will offer you hymns and call you God Most High, as one who oversees all things and inflicts due punishment on wrongdoers. "Return on high" means: you who are Most High by nature but unknown to the many, show yourself to be what you are by your care for the wronged. Then, prophetically:
7.9PG 80 80:909
« Κύριος κρινεῖ λαούς. » Οὐ γὰρ μόνον τὴν ἐμὴν δίκην δικάσει, ἀλλὰ καὶ πάσῃ τῇ τῶν ἀνθρώπων φύσει. « Κρινόν με, Κύριε, κατὰ τὴν δικαιοσύνην μου, καὶ κατὰ τὴν ἀκακίαν μου ἐπ᾿ ἐμοί. Οὐ δικαιοσύνην ἑαυτῷ διὰ τούτων τῶν λόγων μεμαρτύρηκεν ὁ θεῖος Δαβίδ· τἀναντία γὰρ αὐτοῦ βοῶντος ἀκούομεν, « Ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω, καὶ ἡ ἁμαρτία μου ἐνώπιόν μού ἐστι διά παντός· · καί· « Εἶπα, Εξαγορεύσω κατ᾿ ἐμοῦ τὴν ἀνομίαν μου τῷ Κυρίῳ ·, ἀλλὰ δικαιοσύνην τὴν ἐν τῷ προκειμένῳ πράγματι λέγει· Οὔτε γὰρ, φησὶ, τὸν ᾿Αβεσσαλώμ ἠδίκηκά τι, οὔτε τὸν ᾿Αχιτόφελ, οὔτε τοὺς μετὰ τούτων κατ᾿ ἐμοῦ στρατεύοντας. Κατὰ ταύτην τοίνυν τὴν δικαιοσύνην, καὶ τὴν ἀκακίαν, κριθῆναι παρακαλῶ, καὶ μὴ κατὰ τὰς ἤδη παρ' ἐμοῦ γεγενημένας πλημμελείας. Αὐτὴν κατ' αὐτὴν κριθῆναι τὴν παροῦσαν ὑπόθεσιν ἱκετεύω, καὶ μὴ ἑτέρων νῦν δοῦναι δίκας ἁμαρτημάτων.
« Kyrios krinei laous. » Ou gar monon tēn emēn dikēn dikasei, alla kai pasę̄ tę̄ tōn anthrōpōn physei. « Krinon me, Kyrie, kata tēn dikaiosynēn mou, kai kata tēn akakian mou ep᾿ emoi. Ou dikaiosynēn heautǭ dia toutōn tōn logōn memartyrēken ho theios Dabid; tanantia gar autou boōntos akouomen, « Hoti tēn anomian mou egō ginōskō, kai hē hamartia mou enōpion mou esti dia pantos; ; kai; « Eipa, Exagoreusō kat᾿ emou tēn anomian mou tǭ Kyriǭ ;, alla dikaiosynēn tēn en tǭ prokeimenǭ pragmati legei; Oute gar, phēsi, ton ᾿Abessalōm ēdikēka ti, oute ton ᾿Achitophel, oute tous meta toutōn kat᾿ emou strateuontas. Kata tautēn toinyn tēn dikaiosynēn, kai tēn akakian, krithēnai parakalō, kai mē kata tas ēdē par' emou gegenēmenas plēmmeleias. Autēn kat' autēn krithēnai tēn parousan hypothesin hiketeuō, kai mē heterōn nyn dounai dikas hamartēmatōn.
"The Lord will judge peoples." For he will judge not only my case but the whole of human nature. "Judge me, Lord, according to my righteousness and according to my innocence that is in me." By these words the divine David does not testify to his own righteousness; we hear him crying the opposite: "For I know my iniquity, and my sin is ever before me," and "I said, I will confess my iniquity against myself to the Lord." He speaks of righteousness in the matter at hand. For I have done no wrong, he says, to Absalom, or to Ahithophel, or to those who march with them against me. I ask, then, to be judged according to this righteousness and innocence, and not according to the sins I have already committed. I beg that the present case be judged on its own, and that I not now pay the penalty for other sins.
7.10PG 80 80:909
« Συντελεσθήτω δὴ πονηρία ἁμαρτωλῶν, καὶ κατευθυνεῖς δίκαιον. » ᾿Αντὶ τοῦ, συντελεσθήτω, ἀπαρτισθήτω ὁ Σύμμαχος τέθεικεν. Εἰ ματαία, φησὶ, δειχθείη τῶν κακίᾳ συζώντων ἡ πονηρία, σπουδαιότερον οἱ τῆς ἀρετῆς τρόφιμοι τὴν προκειμένην αὐτῆς πορείαν ποιήσονται. • Ἐτάζων καρδίας καὶ νεφροὺς ὁ Θεός. Δικαία ἡ βοήθειά μου παρὰ τοῦ Θεοῦ τοῦ σώζοντος τοὺς εὐθεῖς τῇ καρδίᾳ. » Νεφροὺς ἐνταῦ· θα τοὺς λογισμοὺς ὀνομάζει. Ἐπειδὴ γὰρ τὰς ὑπογαστρίους ὀρέξεις οἱ νεφροὶ διεγείρουσιν, ἐντεῦθεν δὲ λοιπὸν κινοῦνται τῆς ἐπιθυμίας οἱ λογισμοὶ, νεφροὺς τροπικῶς τοὺς λογισμοὺς προσηγόρευσεν. Ὁ τοίνυν, φησὶ, τοὺς κεκρυμμένους τῆς διανοίας τῶν ἀνθρώπων λογισμοὺς ἐπιστάμενος, δικαίαν μοι παρέξει βοήθειαν, ἅτε δὴ τοῦτο ποιεῖν εἰωθώς. Τοῖς γὰρ ἀδικουμένοις ἐπαμύνων διατελεῖ. Ἐντεῦθεν λοιπὸν καὶ δεδίττεται τοὺς πονηρίᾳ συζῶντας, τὰς δικαίας τιμωρίας ὑποδεικνύς· καὶ προαγορεύει τοῦ ᾿Αχιτόφελ τὸν ὄλεθρον.
« Syntelesthētō dē ponēria hamartōlōn, kai kateuthyneis dikaion. » ᾿Anti tou, syntelesthētō, apartisthētō ho Symmachos tetheiken. Ei mataia, phēsi, deichtheiē tōn kakią syzōntōn hē ponēria, spoudaioteron hoi tēs aretēs trophimoi tēn prokeimenēn autēs poreian poiēsontai. • Etazōn kardias kai nephrous ho Theos. Dikaia hē boētheia mou para tou Theou tou sōzontos tous eutheis tę̄ kardią. » Nephrous entau; tha tous logismous onomazei. Epeidē gar tas hypogastrious orexeis hoi nephroi diegeirousin, enteuthen de loipon kinountai tēs epithymias hoi logismoi, nephrous tropikōs tous logismous prosēgoreusen. Ho toinyn, phēsi, tous kekrymmenous tēs dianoias tōn anthrōpōn logismous epistamenos, dikaian moi parexei boētheian, hate dē touto poiein eiōthōs. Tois gar adikoumenois epamynōn diatelei. Enteuthen loipon kai dedittetai tous ponērią syzōntas, tas dikaias timōrias hypodeiknys; kai proagoreuei tou ᾿Achitophel ton olethron.
"Let the wickedness of sinners be brought to an end, and you will direct the righteous." For "be brought to an end" Symmachus put "be completed." If the wickedness of those who live in vice were shown to be vain, he says, the nurslings of virtue would travel the road set before them more eagerly. "God tests hearts and kidneys. My help is just, from God who saves the upright in heart." Here he calls the thoughts "kidneys." Since the kidneys arouse the desires of the belly, and from there the thoughts of desire are moved, he figuratively called the thoughts kidneys. He, then, who knows the hidden thoughts of people's minds, he says, will give me just help, since he is accustomed to do so; for he continually defends the wronged. From here on he frightens those who live in wickedness, pointing to just punishments, and foretells the destruction of Ahithophel.
7.12PG 80 80:911
« Ὁ Θεὸς κριτὴς δίκαιος, καὶ ἰσχυρὸς, καὶ μακρόθυμος, καὶ μὴ ὀργὴν ἐπάγων καθ' ἑκάστην ἡμέραν. » Ἔχει δὲ καὶ φιλανθρωπίαν, δι' ἣν ἐπὶ πλεῖστον φέρει τῶν ἀνθρώπων τὰ πλημμελήματα. Ἐπεὶ εἴποτε ἴδοι τοὺς ἀνθρώπους διὰ ταύτης ὄνησιν οὐ καρπουμένους, τέως ταῖς ἀπειλαῖς ἐκφορεῖ, τὴν τιμωρίαν ἀναβαλλόμενος. Εἰ δὲ καὶ ταύτης καταφρονήσαντες ἐπιμείναιεν ἁμαρτάνοντες, αὐτίκα τὴν πανωλεθρίαν ἐπάγει τὸ δίκαιον ἔχουσαν. Ταῦτα διὰ τῶν ἐπαγομένων ἐδήλωσεν.
« Ho Theos kritēs dikaios, kai ischyros, kai makrothymos, kai mē orgēn epagōn kath' hekastēn hēmeran. » Echei de kai philanthrōpian, di' hēn epi pleiston pherei tōn anthrōpōn ta plēmmelēmata. Epei eipote idoi tous anthrōpous dia tautēs onēsin ou karpoumenous, teōs tais apeilais ekphorei, tēn timōrian anaballomenos. Ei de kai tautēs kataphronēsantes epimeinaien hamartanontes, autika tēn panōlethrian epagei to dikaion echousan. Tauta dia tōn epagomenōn edēlōsen.
"God is a righteous judge, strong and long-suffering, not bringing on wrath every day." He also has love for humankind, by which he bears the sins of people for a very long time. When he sees people gaining no benefit from it, he first frightens them with threats, postponing the punishment. But if they despise this too and persist in sinning, he at once brings on utter destruction, which is just. This he showed by what follows.
7.13PG 80 80:911
« Ἐὰν μὴ ἐπιστραφῆτε, τὴν ῥομφαίαν αὐτοῦ στιλβώσει · τὸ τόξον αὐτοῦ ἐνέτεινε, καὶ ἡτοίμασεν αὐτό. Καὶ ἐν αὐτῷ ἡτοίμασε σκεύη θανάτου. » Ταῦτα γὰρ οὐ τιμωρίας, ἀλλ' ἀπειλῆς. Στιλβώσει γὰρ εἶπεν, οὐκ, ἐπάξει· καὶ, ἐνέτεινε τὸ τόξον, οὐ, τὸ βέλος ἀφῆκε · καὶ διδάσκων κατὰ τίνων ἀφήσει τὰ βέλη, εὐθὺς ἐπισυνῆψε· « Τὰ βέλη αὐτοῦ τοῖς καιομένοις ἐξειργάσατο. » Οἱ γὰρ τὴν εὔπρηστον τῆς ἁμαρτίας ὕλην δεξάμενοι, καὶ ξύλα, καὶ χόρτον, καὶ καλάμην οἰκοδομήσαντες, ᾗ φησιν ὁ θεῖος Ἀπόστολος, τοῖς πυρφόροις τούτοις βληθήσονται βέλεσιν.
« Ean mē epistraphēte, tēn rhomphaian autou stilbōsei ; to toxon autou eneteine, kai hētoimasen auto. Kai en autǭ hētoimase skeuē thanatou. » Tauta gar ou timōrias, all' apeilēs. Stilbōsei gar eipen, ouk, epaxei; kai, eneteine to toxon, ou, to belos aphēke ; kai didaskōn kata tinōn aphēsei ta belē, euthys episynēpse; « Ta belē autou tois kaiomenois exeirgasato. » Hoi gar tēn euprēston tēs hamartias hylēn dexamenoi, kai xyla, kai chorton, kai kalamēn oikodomēsantes, hę̄ phēsin ho theios Apostolos, tois pyrphorois toutois blēthēsontai belesin.
"If you do not turn back, he will burnish his sword; he has bent his bow and made it ready. And on it he has made ready instruments of death." These are words not of punishment but of threat. He said "he will burnish," not "he will bring"; and "he bent his bow," not "he shot the arrow." And teaching against whom he will shoot the arrows, he immediately added: "He has made his arrows for those who are burning." Those who have taken in the easily kindled fuel of sin, and have built with wood, hay, and straw, as the divine Apostle says, will be struck by these fiery arrows.
7.15PG 80 80:911
« Ἰδοὺ ὠδίνησεν ἀδικίαν. » Ὁ ᾿Αχιτόφελ, τὴν πονηρὰν ἐκείνην εἰσηγησάμενος γνώμην, « Συνέλαβε πόνον, καὶ ἔτεκεν ἀνομίαν. » Ἑκ πονηρίας γὰρ οὐδεμίαν καταλειπούσης ὑπερβολὴν, κατὰ τοῦ μηδὲν ἠδικηκότος πατρὸς τὸν παράνομον καθώπλισε παῖδα.
« Idou ōdinēsen adikian. » Ho ᾿Achitophel, tēn ponēran ekeinēn eisēgēsamenos gnōmēn, « Synelabe ponon, kai eteken anomian. » Hek ponērias gar oudemian kataleipousēs hyperbolēn, kata tou mēden ēdikēkotos patros ton paranomon kathōplise paida.
"Behold, he travailed with injustice." Ahithophel, who proposed that wicked plan. "He conceived trouble and brought forth lawlessness." With a wickedness that left nothing to surpass it, he armed the lawless son against the father who had done no wrong.
7.16PG 80 80:911
« Λάκκον ὥρυξε, καὶ ἀνέσκαψεν αὐτὸν, καὶ ἐμπεσείται εἰς βόθρον ὃν εἰργάσατο. Ἐπιστρέψει ὁ πόνος αὐτοῦ εἰς κεφαλὴν αὐτοῦ, καὶ ἐπὶ κορυφὴν αὐτοῦ ἡ ἀδικία αὐτοῦ καταβήσεται. » Ταῖς οἰκείαις, φησὶν ἀλώσεται πάγαις, καὶ τῶν οἰκείων πόνων τὰ ἐπίχειρα δέξεται, καὶ θηρευθήσεται δικτύοις, ἃ πρὸς ἄγραν ἑτέρων διέπηξεν.
« Lakkon hōryxe, kai aneskapsen auton, kai empeseitai eis bothron hon eirgasato. Epistrepsei ho ponos autou eis kephalēn autou, kai epi koryphēn autou hē adikia autou katabēsetai. » Tais oikeiais, phēsin alōsetai pagais, kai tōn oikeiōn ponōn ta epicheira dexetai, kai thēreuthēsetai diktyois, ha pros agran heterōn diepēxen.
"He dug a pit and hollowed it out, and he will fall into the hole he made. His trouble will return upon his head, and his injustice will come down upon his crown." He will be caught in his own snares, he says, receive the wages of his own labors, and be trapped in the nets he set to catch others.
7.18PG 80 80:911
« Ἐξομολογήσομαι τῷ Κυρίῳ κατὰ τὴν δικαιοσύνην αὐτοῦ, καὶ ψαλῶ τῷ ὀνόματι Κυρίου τοῦ ὑψίστου. · Ἐγὼ δὲ τοσαύτης τοῦ Θεοῦ προνοίας τυχών, ὑμνήσω τὸν εὐεργέτην διηνεκῶς, τῆς κρίσεως τὸ δίκαιον διηγούμενος.
« Exomologēsomai tǭ Kyriǭ kata tēn dikaiosynēn autou, kai psalō tǭ onomati Kyriou tou hypsistou. ; Egō de tosautēs tou Theou pronoias tychōn, hymnēsō ton euergetēn diēnekōs, tēs kriseōs to dikaion diēgoumenos.
"I will confess to the Lord according to his righteousness, and sing to the name of the Lord Most High." But I, having obtained such providence from God, will hymn my benefactor continually, recounting the justice of his judgment.
Chapter 8
8.1PG 80 80:913
« Εἰς τὸ τέλος ὑπὲρ τῶν ληνῶν, ψαλμὸς τῷ Δαβίδ. » Ιστέον, ὅτι ἐν ἑκάστῳ ψαλμῷ, ἐν ᾧ οἱ Ἑβδομήκοντα εἰς τὸ τέλος τεθείκασιν, ὁ μὲν ᾿Ακύλας καὶ ὁ Θεοδοτίων τῷ νικοποιῷ ἡρμήνευσαν, ὁ δὲ Σύμμαχος ἐπινίκιον • καὶ οὗτος τοιγαροῦν ὁ ψαλμὸς ἐπινίκιος τῷ νικοποιῷ προσφέρεται Θεῷ, τῷ τὸν ἐχθρὸν καὶ ἐκδικητὴν διάβολον καταλύσαντι, καὶ τοὺς ἀνθρώπους εἰς τέλος τῆς ἐκείνου τυραννίδος ἐλευθερώσαντι. Ληνοὺς δὲ τὰς Ἐκκλησίας προσαγορεύει, ἐπειδὴ καὶ τὸν Κύριον ἄμπελον· αὐτὸς γὰρ ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔφη, « Εγώ & εἰμι ἡ ἄμπελος ἡ ἀληθινή. » Ταύτην δὲ τρυγῶντες οἱ πεπιστευκότες τὸν μυστικὸν κατασκευάζουσιν οἶνον. Μεγίστη δὲ καὶ αὐτὴ τῆς Ἰουδαίων ἀπιστίας κατηγορία. Πλῆθος γὰρ ληνῶν ἀκούοντες, καὶ σαφῶς εἰδότες ὡς μία τις ἐδόθη ληνὸς, μᾶλλον δὲ οὐδὲ ληνὸς, ἀλλὰ προλήνιον • Προλήνιον γὰρ, φησὶν, ὥρυξα ἐν αὐτῷ, καὶ ἔμεινα τοῦ ποιῆσαι σταφυλὴν, ἐποίησε δὲ ἀκάνθας · · νοεῖν οὐκ ἐθέλουσιν, ὡς ἐπαύσατο μὲν τὰ παλαιὰ, ἐπεφάνη δὲ τῆς νέας διαθήκης ἡ χάρις, πάντας ἀνθρώπους εἰς σωτηρίαν προσκαλουμένη. Οὗ δὴ χάριν οὐκέτι κατὰ τὸν παλαιὸν νόμον ἐφ᾽ ἑνὸς θυσιαστηρίου τοὺς τῶν ἀνθρώπων καρποὺς ληνοβατοῦσιν οἱ ἱερεῖς· ἀλλὰ μυρία καὶ ἀριθμὸν νικῶντα κατὰ πᾶσαν γῆν καὶ θάλατταν ἐπάγη θυσιαστήρια. Καὶ τοῦτο σαφέστερον ὁ ὀγδοηκοστὸς τρίτος διδάσκει ψαλμός. Καὶ αὐτὸς γὰρ ἐπιγραφὴν ἔχων ληνῶν, πολλῶν θυσιαστηρίων ἐποιήσατο μνήμην· Ὡς ἀγαπητὰ γὰρ, φησὶ, τὰ σκηνώματά σου, Κύριε τῶν δυνάμεων, ἐπιποθεῖ καὶ ἐκλείπει ἡ ψυχή μου εἰς τὰς αὐλὰς τοῦ Κυρίου· καὶ μετ' ὀλίγα· « Τὰ θυσιαστήριά σου, Κύριε τῶν δυνάμεων. » Καὶ ὁ ὄγδοος δὲ ψαλμὸς, Ὑπὲρ τῶν ληνῶν ἐπιγεγραμμένος, τῆς οἰκουμένης προθεσπίζει τὴν σωτηρίαν, καὶ τὴν περὶ τοὺς ἀνθρώπους τοῦ Θεοῦ κηδεμονίαν διδάσκει, καὶ τοῦ Μονογενοῦς προλέγει τὴν ἐνανθρώπησιν.
« Eis to telos hyper tōn lēnōn, psalmos tǭ Dabid. » Isteon, hoti en hekastǭ psalmǭ, en hǭ hoi Hebdomēkonta eis to telos tetheikasin, ho men ᾿Akylas kai ho Theodotiōn tǭ nikopoiǭ hērmēneusan, ho de Symmachos epinikion • kai houtos toigaroun ho psalmos epinikios tǭ nikopoiǭ prospheretai Theǭ, tǭ ton echthron kai ekdikētēn diabolon katalysanti, kai tous anthrōpous eis telos tēs ekeinou tyrannidos eleutherōsanti. Lēnous de tas Ekklēsias prosagoreuei, epeidē kai ton Kyrion ampelon; autos gar en tois hierois Euangeliois ephē, « Egō & eimi hē ampelos hē alēthinē. » Tautēn de trygōntes hoi pepisteukotes ton mystikon kataskeuazousin oinon. Megistē de kai autē tēs Ioudaiōn apistias katēgoria. Plēthos gar lēnōn akouontes, kai saphōs eidotes hōs mia tis edothē lēnos, mallon de oude lēnos, alla prolēnion • Prolēnion gar, phēsin, hōryxa en autǭ, kai emeina tou poiēsai staphylēn, epoiēse de akanthas ; ; noein ouk ethelousin, hōs epausato men ta palaia, epephanē de tēs neas diathēkēs hē charis, pantas anthrōpous eis sōtērian proskaloumenē. Hou dē charin ouketi kata ton palaion nomon eph᾽ henos thysiastēriou tous tōn anthrōpōn karpous lēnobatousin hoi hiereis; alla myria kai arithmon nikōnta kata pasan gēn kai thalattan epagē thysiastēria. Kai touto saphesteron ho ogdoēkostos tritos didaskei psalmos. Kai autos gar epigraphēn echōn lēnōn, pollōn thysiastēriōn epoiēsato mnēmēn; Hōs agapēta gar, phēsi, ta skēnōmata sou, Kyrie tōn dynameōn, epipothei kai ekleipei hē psychē mou eis tas aulas tou Kyriou; kai met' oliga; « Ta thysiastēria sou, Kyrie tōn dynameōn. » Kai ho ogdoos de psalmos, Hyper tōn lēnōn epigegrammenos, tēs oikoumenēs prothespizei tēn sōtērian, kai tēn peri tous anthrōpous tou Theou kēdemonian didaskei, kai tou Monogenous prolegei tēn enanthrōpēsin.
"To the end, for the wine-presses: a psalm of David." It should be known that in every psalm in which the Seventy put "to the end," Aquila and Theodotion translated "to the victory-giver" and Symmachus "a song of victory." This psalm too, then, is a victory song offered to God the victory-giver, who destroyed the enemy and avenger, the devil, and freed people completely from his tyranny. He calls the churches wine-presses, since he also calls the Lord a vine; for he himself said in the holy Gospels, "I am the true vine." Those who have believed gather its grapes and prepare the mystical wine. This too is a very great accusation against the unbelief of the Jews. They hear of a multitude of wine-presses, and they know clearly that one wine-press was given, or rather not a wine-press but a wine-vat ("I dug a wine-vat in it," he says, "and waited for it to make grapes, but it made thorns"); yet they refuse to understand that the old things have ceased and the grace of the new covenant has appeared, calling all people to salvation. Therefore the priests no longer tread out people's fruits on one altar according to the old law; countless altars, beyond number, have been set up over every land and sea. The eighty-third psalm teaches this more clearly. It too has the title of the wine-presses and mentions many altars: "How lovely are your dwellings, Lord of hosts," it says; "my soul longs and faints for the courts of the Lord"; and a little after, "your altars, Lord of hosts." And the eighth psalm, entitled "For the wine-presses," foretells the salvation of the world, teaches God's care for human beings, and predicts the incarnation of the Only-begotten.
8.2PG 80 80:913
« Κύριε ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ. Ὅτι ἐπήρθη ἡ μεγαλοπρέπειά σου ὑπεράνω τῶν οὐρανῶν. » Τὸ, ὡς, ἐνταῦθα οὐ παραβολικῶς, ἀλλ᾽ ἐπιτατικῶς. Σφόδρα γὰρ, φησὶ, τὸ σὸν, ὦ Δέσποτα, παρὰ πάντων ὑμνεῖται ὄνομα, καὶ σὲ ποιητὴν οὐρανοῦ καὶ γῆς ἅπαντες ὀνομάζουσι. Τὸ γὰρ, « Ἐπήρθη ἡ μεγαλοπρέπειά σου ὑπεράνω τῶν οὐρανῶν, » τοῦτο δηλοῖ, ὅτι Ἔγνωσαν ἅπαντες, ὡς οὐρανοῦ καὶ γῆς, καὶ τῶν ἁπάντων δεσπόζεις· αὐτὸς μὲν γὰρ τὸ μεγαλοπρεπὲς εἶχεν ἀεὶ, ἀλλὰ τοῖς ἀνθρώποις τοῦτο γνώριμον οὐκ ἦν ἀεί. Τοιαῦτα καὶ ὁ μακάριος ᾿Αβακούμ προθεσπίζει. Εἰρηκὼς γὰρ, « Ὁ Θεὸς ἀπὸ Θαιμὰν· ἥξει, καὶ ὁ ἅγιος ἐξ ὄρους κατασκίου, » ἐπήγαγεν· « Ἐκάλυψεν οὐρανοὺς ἡ ἀρετὴ αὐτοῦ, καὶ τῆς αἰνέσεως· αὐτοῦ πλήρης ἡ γῆ. » Καὶ αὐτὸς δὲ τῷ Ἰακὼβ᾽ ἐπιφανεὶς, τὴν προσηγορίαν πυνθανομένῳ ἔφη · « Τι ζητεῖς τὸ ὄνομά μου; καὶ τοῦτό ἐστι θαυμαστόν. »
« Kyrie ho Kyrios hēmōn, hōs thaumaston to onoma sou en pasę̄ tę̄ gę̄. Hoti epērthē hē megaloprepeia sou hyperanō tōn ouranōn. » To, hōs, entautha ou parabolikōs, all᾽ epitatikōs. Sphodra gar, phēsi, to son, ō Despota, para pantōn hymneitai onoma, kai se poiētēn ouranou kai gēs hapantes onomazousi. To gar, « Epērthē hē megaloprepeia sou hyperanō tōn ouranōn, » touto dēloi, hoti Egnōsan hapantes, hōs ouranou kai gēs, kai tōn hapantōn despozeis; autos men gar to megaloprepes eichen aei, alla tois anthrōpois touto gnōrimon ouk ēn aei. Toiauta kai ho makarios ᾿Abakoum prothespizei. Eirēkōs gar, « Ho Theos apo Thaiman; hēxei, kai ho hagios ex orous kataskiou, » epēgagen; « Ekalypsen ouranous hē aretē autou, kai tēs aineseōs; autou plērēs hē gē. » Kai autos de tǭ Iakōb᾽ epiphaneis, tēn prosēgorian pynthanomenǭ ephē ; « Ti zēteis to onoma mou? kai touto esti thaumaston. »
"O Lord, our Lord, how wonderful is your name in all the earth! For your magnificence has been raised above the heavens." Here "how" is not comparative but intensive. Exceedingly, O Master, he says, is your name hymned by all, and all call you maker of heaven and earth. "Your magnificence has been raised above the heavens" shows this: all have come to know that you are Lord of heaven and earth and all things. He always had his magnificence, but it was not always known to people. The blessed Habakkuk too foretells such things. Having said, "God will come from Teman, and the Holy One from a shady mountain," he added: "His excellence covered the heavens, and the earth is full of his praise." And he himself, appearing to Jacob, who asked his name, said: "Why do you ask my name? It too is wonderful."
8.3PG 80 80:915
« Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον, ἕνεκα τῶν ἐχθρῶν σου · τοῦ καταλῦσαι ἐχθρὸν καὶ ἐκδικητήν.» Τοῦτο δὲ σου μάλιστα τὴν δύναμιν ἔδειξεν, ὅτι δι᾽ ἀνδρῶν τὴν ἀνθρωπίνην οὐ μεμαθηκότων σοφίαν, ὑπομαζίων δὲ παιδίων τὴν ἁπλότητα μιμουμένων, τὸν παμπόνηρον ἐκεῖνον κατέλυσας τύραννον· ὃς σοι τῷ Θεῷ δυσμεναίνων ἀεὶ, καὶ διὰ τὸν κατὰ σοῦ πόλεμον τοὺς ἀνθρώπους ἐξαπατῶν, πάλιν οἷά τις τιμωρὸς δίκας αὐτοὺς εἰσπράττεται τῆς ἀπάτης. Οὕτω τὸν ᾿Αχιτόφελ ἐκεῖνα εἰπεῖν παρασκευάσας, αὐτοχειρίᾳ θανάτῳ παρέπεμψεν· οὕτω τὸν Ἰούδαν εἰς προδοσίαν ὁπλίσας, μισθὸν τῆς ὑπακοῆς τὴν ἀγχόνην ἀντέδωκε· καὶ κατὰ τὴν ἱστορίαν δέ γε δυνατὸν γνῶναι τὴν τῆς προφητείας ἀλήθειαν. Ἐν γὰρ τοῖς ἱεροῖς Εὐαγγελίοις, ὁ Δεσπότης Χριστὸς δυσχεραίνουσιν Ἰουδαίοις, ἡνίκα τὰ παιδία μετὰ κλάδων ἡγούμενα, « Ὡσαννὰ ἐν τοῖς ὑψίστοις, › ἔλεγον, « εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, » ἀπεκρίνατο· · Οὐκ ἀνέγνωτε· Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον ; » Κἀκεῖνα τοίνυν τὰ παιδία τὸν ἀγνώμονα τῶν Ἰουδαίων κατακρίνει λαὸν, τὸν ὁμοίως τῷ διαβόλῳ καὶ ἐχθρὸν καὶ ἐκδικητήν. Καὶ γὰρ οὗτος τὸν θεῖον νόμον παραβαίνων ἀεὶ, καὶ τἀναντία τοῖς ὑπὸ τοῦ Θεοῦ διηγορευμένοις διαπραττόμενος, πάλιν, ὡς ὑπὲρ τοῦ νομοθέτου δῆθεν ἀγωνιζόμενος, ἐσταύρωσε τὸν Δεσπότην Χριστὸν, ἀντίθεον ἀποκαλῶν καὶ παράνομον.
« Ek stomatos nēpiōn kai thēlazontōn katērtisō ainon, heneka tōn echthrōn sou ; tou katalysai echthron kai ekdikētēn.» Touto de sou malista tēn dynamin edeixen, hoti di᾽ andrōn tēn anthrōpinēn ou memathēkotōn sophian, hypomaziōn de paidiōn tēn haplotēta mimoumenōn, ton pamponēron ekeinon katelysas tyrannon; hos soi tǭ Theǭ dysmenainōn aei, kai dia ton kata sou polemon tous anthrōpous exapatōn, palin hoia tis timōros dikas autous eisprattetai tēs apatēs. Houtō ton ᾿Achitophel ekeina eipein paraskeuasas, autocheirią thanatǭ parepempsen; houtō ton Ioudan eis prodosian hoplisas, misthon tēs hypakoēs tēn anchonēn antedōke; kai kata tēn historian de ge dynaton gnōnai tēn tēs prophēteias alētheian. En gar tois hierois Euangeliois, ho Despotēs Christos dyscherainousin Ioudaiois, hēnika ta paidia meta kladōn hēgoumena, « Hōsanna en tois hypsistois, › elegon, « eulogēmenos ho erchomenos en onomati Kyriou, » apekrinato; ; Ouk anegnōte; Ek stomatos nēpiōn kai thēlazontōn katērtisō ainon ? » Kakeina toinyn ta paidia ton agnōmona tōn Ioudaiōn katakrinei laon, ton homoiōs tǭ diabolǭ kai echthron kai ekdikētēn. Kai gar houtos ton theion nomon parabainōn aei, kai tanantia tois hypo tou Theou diēgoreumenois diaprattomenos, palin, hōs hyper tou nomothetou dēthen agōnizomenos, estaurōse ton Despotēn Christon, antitheon apokalōn kai paranomon.
"Out of the mouth of infants and nursing babes you have perfected praise because of your enemies, to destroy the enemy and avenger." This above all showed your power: that through men who had not learned human wisdom, but imitated the simplicity of babes at the breast, you destroyed that utterly wicked tyrant. He is always hostile to you, God, and because of his war against you deceives people; then, like an avenger, he exacts from them the penalty for being deceived. So, having prepared Ahithophel to give that advice, he sent him to a self-inflicted death; so, having armed Judas for the betrayal, he paid him the noose as the wage of his obedience. And from the history one can also see the truth of the prophecy. In the holy Gospels, when the children leading the way with branches were saying, "Hosanna in the highest, blessed is he who comes in the name of the Lord," and the Jews were vexed, Christ the Lord answered: "Have you not read, Out of the mouth of infants and nursing babes you have perfected praise?" Those children, then, condemn the ungrateful people of the Jews, who, like the devil, is enemy and avenger. For this people, always transgressing the divine law and doing the opposite of what God had commanded, then, as if fighting for the lawgiver, crucified Christ the Lord, calling him an enemy of God and a lawbreaker.
8.4PG 80 80:915
« Ὅτι ὄψομαι τοὺς οὐρανοὺς, τὰ ἔργα τῶν δακτύλων σου, σελήνην καὶ ἀστέρας, ἃ σὺ ἐθεμελίωσας.» Ἱκανὰ γὰρ, φησὶ, καὶ τὰ στοιχεῖα τὴν σὴν, ὦ Δέσποτα, δεῖξαι μεγαλουργίαν, καὶ οὐρανὸς, καὶ γῆ, καὶ σελήνη, καὶ ἥλιος, καὶ ἡ ἐν τούτοις εὐταξία τε καὶ εὐκοσμία· ἡ δὲ μέχρι τῶν εὐτελῶν ἀνθρώπων διήκουσα πρόνοια μείζονα τὴν ἄφατόν σου κηρύττει φιλανθρωπίαν.
« Hoti opsomai tous ouranous, ta erga tōn daktylōn sou, selēnēn kai asteras, ha sy ethemeliōsas.» Hikana gar, phēsi, kai ta stoicheia tēn sēn, ō Despota, deixai megalourgian, kai ouranos, kai gē, kai selēnē, kai hēlios, kai hē en toutois eutaxia te kai eukosmia; hē de mechri tōn eutelōn anthrōpōn diēkousa pronoia meizona tēn aphaton sou kēryttei philanthrōpian.
"For I will see the heavens, the works of your fingers, the moon and the stars, which you have founded." The elements are enough to show your mighty works, O Master, he says: heaven, earth, moon, and sun, and the good order and beauty in them; but your providence, which reaches even to lowly human beings, proclaims your unspeakable love for humankind as greater still.
8.5PG 80 80:917
« Τί γάρ ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν; » Ταῦτα δὲ οὐ περὶ τῆς δημιουργίας, ἀλλὰ περὶ τῆς προνοίας διέξεισιν. Οὐ γὰρ εἶπεν, « ὅτι ἔπλασας, » ἀλλὰ, ὅτι μιμνήσκῃ καὶ ἐπισκέπτῃ. » ᾿Αλλαχοῦ δὲ σαφέστερον τῆς ἡμετέρας φύσεως τραγῳδεῖ τὴν εὐτέλειαν· « ῎Ανθρωπος γὰρ, φησὶ, ματαιότητι ὡμοιώθη αἱ ἡμέραι αὐτοῦ ὡσεὶ σκιὰ παράγουσι. » Καὶ πάλιν· « ῎Ανθρωπος ὡσεὶ χόρτος· αἱ ἡμέραι αὐτοῦ, ὡσεὶ ἄνθος τοῦ ἀγροῦ οὕτως ἐξανθήσει· ὅτι πνεῦμα διῆλθεν ἐν αὐτῷ, καὶ οὐχ ὑπάρξει, καl οὐκ ἐπιγινώσκεται ἔτι ὁ τόπος αὐτοῦ. » Καὶ ἔτερα δὲ μυρία τοιαῦτα ἔστιν εὑρεῖν παρὰ τῇ θείᾳ Γραφῇ, τὸν ἀνθρώπειον καταστέλλοντα τύφον. Καὶ ἐνταῦθα τοίνυν ὁ προφητικὸς θαυμάζει λόγος βοῶν· • Τί ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν ; » Οὐ γὰρ μόνον εἰς τὸ εἶναι παρήγαγες, ἀλλὰ καὶ τὸ εὖ εἶναι δεδώρησαι, καὶ μεμνημένος διατελεῖς, καὶ κακῶς διακείμενον ἐπισκέπτῃ. Ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους. » Ἐνταῦθα τῆς μετὰ τὴν παράβασιν ἐμνημόνευσεν ἀποφάσεως. Τῷ θνητῷ γὰρ τῶν ἀγγέλων ἠλάττωται. • Δόξῃ και τιμῇ ἐστεφάνωσας αὐτόν. Καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου. » Ταῦτα δὲ μετὰ τὴν ἐνανθρώπησιν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἡ ἡμετέρα ἐδέξατο φύσις. « Χάριτι γάρ ἐστε σεσωσμένοι, » ᾗ φησιν ὁ θεῖος ᾿Απόστολος, « καὶ συνήγειρεν, καὶ συνεκάθισεν ἡμᾶς ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ. »
« Ti gar estin anthrōpos, hoti mimnēskę̄ autou, ē huios anthrōpou, hoti episkeptę̄ auton? » Tauta de ou peri tēs dēmiourgias, alla peri tēs pronoias diexeisin. Ou gar eipen, « hoti eplasas, » alla, hoti mimnēskę̄ kai episkeptę̄. » ᾿Allachou de saphesteron tēs hēmeteras physeōs tragǭdei tēn euteleian; « ᾿Anthrōpos gar, phēsi, mataiotēti hōmoiōthē hai hēmerai autou hōsei skia paragousi. » Kai palin; « ᾿Anthrōpos hōsei chortos; hai hēmerai autou, hōsei anthos tou agrou houtōs exanthēsei; hoti pneuma diēlthen en autǭ, kai ouch hyparxei, kal ouk epiginōsketai eti ho topos autou. » Kai etera de myria toiauta estin heurein para tę̄ theią Graphę̄, ton anthrōpeion katastellonta typhon. Kai entautha toinyn ho prophētikos thaumazei logos boōn; • Ti estin anthrōpos, hoti mimnēskę̄ autou, ē huios anthrōpou, hoti episkeptę̄ auton ? » Ou gar monon eis to einai parēgages, alla kai to eu einai dedōrēsai, kai memnēmenos diateleis, kai kakōs diakeimenon episkeptę̄. Ēlattōsas auton brachy ti par' angelous. » Entautha tēs meta tēn parabasin emnēmoneusen apophaseōs. Tǭ thnētǭ gar tōn angelōn ēlattōtai. • Doxę̄ kai timę̄ estephanōsas auton. Kai katestēsas auton epi ta erga tōn cheirōn sou. » Tauta de meta tēn enanthrōpēsin tou Theou kai Sōtēros hēmōn hē hēmetera edexato physis. « Chariti gar este sesōsmenoi, » hę̄ phēsin ho theios ᾿Apostolos, « kai synēgeiren, kai synekathisen hēmas en tois epouraniois en Christǭ Iēsou. »
"For what is man, that you remember him, or the son of man, that you visit him?" He is discussing not creation but providence. He did not say "that you formed him" but "that you remember and visit him." Elsewhere he laments the lowliness of our nature more clearly: "Man has become like vanity; his days pass like a shadow"; and again: "Man, his days are like grass; like a flower of the field, so he will flourish; for a wind passed over it, and it will not be, and its place will know it no more." One can find countless other such passages in divine Scripture that humble human pride. Here too, then, the prophetic word marvels, crying: "What is man, that you remember him, or the son of man, that you visit him?" For you not only brought him into being but also gave him well-being; you continue to remember him, and you visit him when he is in a bad way. "You made him a little lower than the angels." Here he recalled the sentence after the transgression: by mortality he has been made lower than the angels. "With glory and honor you crowned him, and set him over the works of your hands." Our nature received these things after the incarnation of our God and Savior. "For by grace you have been saved," as the divine Apostle says, "and he raised us up with him and seated us with him in the heavenly places in Christ Jesus."
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« Πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ · πρόβατα καὶ βόας ἁπάσας, ἔτι δὲ καὶ τὰ κτήνη τοῦ πεδίου. Τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ τοὺς ἰχθύας τῆς θαλάσσης, τὰ διαπορευόμενα τρίβους θαλασσῶν. » Καὶ αὕτη δέ φησι τῆς σῆς φιλανθρωπίας τε καὶ δυνάμεως ἀπόδειξις ἀκριβὴς, τὸ τὴν εὐτελῆ τῶν ἀνθρώπων φύσιν τοσαύτης ἐμπλῆσαι σοφίας, ὥστε μὴ μόνον τῶν χερσαίων ζώων, ἀλλὰ καὶ τῶν πτηνῶν, καὶ νηκτῶν, καὶ ἀμφιβίων κρατεῖν, καὶ τὰ ὑψηλότερα καὶ βαθύτερα ταῖς ἐπινοίαις θηρεύειν · καὶ τὰ τὸν ἀέρα διαπερῶντα, καὶ τοῖς ὕδασι καλυπτόμενα ὑποχείρια ἔχειν. Τούτων μὲν οὖν κοινὴν ἅπασιν ἀνθρώποις τὴν δεσποτείαν δεδώρησαι. Τὴν δὲ ἡμετέραν ἀπαρχὴν ὁ θεῖος Λόγος ἀνειληφὼς, καὶ ναὸν ἀποφήνας οἰκεῖον, καὶ σάρκα οἰκείαν προσαγορεύσας, καὶ τὴν ἀπόῤῥητον ἐργασάμενος ἕνωσιν, ἐκάθισεν ἐπάνω πάσης ἀρχῆς, καὶ ἐξουσίας, καὶ κυριότητος, καὶ παντὸς ὀνόματος ὀνομαζομένου» οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι · καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ · οὐ πρόβατα καὶ βόας ἁπάσας, ἀλλὰ πᾶσαν τὴν ὀρωμένην καὶ ἀόρατον κτίσιν. Καὶ τούτων μάρτυς ὁ θεῖος ᾿Απόστολος διαρρήδην βοῶν· « Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν, διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον. » Καὶ μικρὸν ἀνωτέρω· « Πάντα γὰρ, φησὶν, ὑπέταξας ὑπὸ τοὺς πόδας αὐτοῦ. » Καὶ ἐν τῇ πρὸς Κορινθίους, « Ὅταν δὲ, φησὶν, εἴπῃ, ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. » Μόνη γὰρ ἡ ἄκτιστος φύσις τῆς ὑποταγῆς ταύτης ὡς ἐλευθέρα κεχώρισται. Ἡ δέ γε παρὰ ταύτης τὸ εἶναι δεξαμένη, ὁποία ἂν εἴη, εἴτε ὁρατὴ, εἴτε ἀόρατος, καὶ ὡς Θεῷ, καὶ ὡς ἀνθρώπῳ ὑπόκειται τῶ Δεσπότη Χριστῷ. Τοσαύτην ἡ τῶν ἀνθρώπων φύσις παρὰ τοῦ Θεοῦ τῶν ὅλων ἐδέξατο τὴν τιμήν. Διὸ πάλιν αὐτὸ τὸ προοίμιον ἀκροτελεύτιον τέθεικεν·
« Panta hypetaxas hypokatō tōn podōn autou ; probata kai boas hapasas, eti de kai ta ktēnē tou pediou. Ta peteina tou ouranou, kai tous ichthyas tēs thalassēs, ta diaporeuomena tribous thalassōn. » Kai hautē de phēsi tēs sēs philanthrōpias te kai dynameōs apodeixis akribēs, to tēn eutelē tōn anthrōpōn physin tosautēs emplēsai sophias, hōste mē monon tōn chersaiōn zōōn, alla kai tōn ptēnōn, kai nēktōn, kai amphibiōn kratein, kai ta hypsēlotera kai bathytera tais epinoiais thēreuein ; kai ta ton aera diaperōnta, kai tois hydasi kalyptomena hypocheiria echein. Toutōn men oun koinēn hapasin anthrōpois tēn despoteian dedōrēsai. Tēn de hēmeteran aparchēn ho theios Logos aneilēphōs, kai naon apophēnas oikeion, kai sarka oikeian prosagoreusas, kai tēn aporrhēton ergasamenos henōsin, ekathisen epanō pasēs archēs, kai exousias, kai kyriotētos, kai pantos onomatos onomazomenou» ou monon en tǭ aiōni toutǭ, alla kai en tǭ mellonti ; kai panta hypetaxen hypo tous podas autou ; ou probata kai boas hapasas, alla pasan tēn orōmenēn kai aoraton ktisin. Kai toutōn martys ho theios ᾿Apostolos diarrēdēn boōn; « Ton de brachy ti par' angelous ēlattōmenon blepomen Iēsoun, dia to pathēma tou thanatou doxę̄ kai timę̄ estephanōmenon. » Kai mikron anōterō; « Panta gar, phēsin, hypetaxas hypo tous podas autou. » Kai en tę̄ pros Korinthious, « Hotan de, phēsin, eipę̄, hoti panta hypotetaktai, dēlon hoti ektos tou hypotaxantos autǭ ta panta. » Monē gar hē aktistos physis tēs hypotagēs tautēs hōs eleuthera kechōristai. Hē de ge para tautēs to einai dexamenē, hopoia an eiē, eite horatē, eite aoratos, kai hōs Theǭ, kai hōs anthrōpǭ hypokeitai tō Despotē Christǭ. Tosautēn hē tōn anthrōpōn physis para tou Theou tōn holōn edexato tēn timēn. Dio palin auto to prooimion akroteleution tetheiken;
"You have put all things in subjection under his feet: sheep and all oxen, and also the beasts of the field; the birds of the sky, and the fish of the sea, that pass along the paths of the seas." This too, he says, is an exact proof of your love for humankind and your power: that you filled the lowly nature of human beings with such wisdom that they rule not only land animals but also birds, swimmers, and amphibians, hunt by their ingenuity what is higher and deeper, and hold in their power what crosses the air and is hidden in the waters. This lordship you have given to all people in common. But the divine Word, having assumed our firstfruits, made it his own temple, called it his own flesh, and accomplished the ineffable union, seated it above every principality and authority and dominion and every name that is named, not only in this age but also in the one to come; and he put all things under its feet, not sheep and all oxen, but all creation, visible and invisible. The divine Apostle is witness to this, crying expressly: "But we see Jesus, who was made a little lower than the angels, crowned with glory and honor because of the suffering of death"; and a little above: "For you have put all things in subjection under his feet." And in the letter to the Corinthians: "But when it says that all things are put in subjection, it is plain that he is excepted who put all things in subjection to him." For only the uncreated nature is set apart from this subjection, as free; but whatever has received its being from it, whether visible or invisible, is subject to Christ the Lord both as God and as man. Such honor human nature has received from the God of all. Therefore he set the opening again as the close:
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« Κύριε ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ. »
« Kyrie ho Kyrios hēmōn, hōs thaumaston to onoma sou en pasę̄ tę̄ gę̄. »
"O Lord, our Lord, how wonderful is your name in all the earth!"
Chapter 9
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« Εἰς τὸ τέλος ὑπὲρ τῶν κρυφίων τοῦ υἱοῦ, ψαλμὸς τῷ Δαβίδ. » Ὁ μὲν Σύμμαχος, ἐπινίκιον περὶ τοῦ θανάτου τοῦ υἱοῦ· ὁ δὲ ᾿Ακύλας, τῷ νικοποιῷ νεανεότητος τοῦ υἱοῦ, καὶ ὁ Θεοδοτίων, ὑπὲρ ἀκμῆς τοῦ υἱοῦ. Συμφώνως τοίνυν ἅπαντες τοῦ υἱοῦ μνημονεύσαντες, διδάσκουσιν ἡμᾶς, ὡς προφητείαν καὶ οὗτος ὁ ψαλμὸς περιέχει τῆς κατὰ τοῦ θανάτου νίκης τοῦ Δεσπότου Χριστοῦ. ᾿Ανδρικῶς γὰρ καὶ νεανικῶς νικήσας τὴν ἁμαρτίαν, καὶ λαβῆς ἀφορμὴν οὐδεμίαν δεδωκὼς τῷ θανάτῳ, κατέλυσεν αὐτοῦ τὸ κράτος. Κρύφιον δὲ τοῦτο τὸ μυστήριον οἱ Ἑβδομήκοντα προσηγόρευσαν, ἐπειδὴ καὶ τοὺς ἄλλους ἅπαντας, καὶ αὐτοὺς τοὺς ἀποστόλους ἐλάνθανε. Καὶ μάρτυς ὁ εὐαγγελιστής· τοῦ γὰρ Κυρίου πολλάκις αὐτοῖς εἰρηκότος, « Ἰδοὺ ἀναβαίνομεν εἰς Ἱεροσόλυμα, καὶ ὁ Υἱὸς τοῦ ἀνθρώπου παραδοθήσεται εἰς τὸ σταυρωθῆναι, καὶ ἀποκτενοῦσιν αὐτὸν, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται· · ἐπήγαγεν ὁ εὐαγγελιστής· « Καὶ ἦν τοῦτο κεκρυμμένον ἀπὸ τῶν ὀφθαλμῶν αὐτῶν. » Διὸ καὶ ὁ μακάριος Παῦλος βοᾷ· « Σοφίαν λαλοῦμεν Θεοῦ ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην, ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν· εἰ γὰρ ἔγνωσαν,, οὐκ ἂν τὸν Κύριον τῆς δόξης ἑσταύρωσαν. » Καὶ πάλιν· « Τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων, καὶ ἀπὸ τῶν γενεῶν. • Εἰκότως τοίνυν οἱ Ἑβδομήκοντα τοῦ Υἱοῦ τὸν θάνατον ὠνόμασαν κρύφιον.
« Eis to telos hyper tōn kryphiōn tou huiou, psalmos tǭ Dabid. » Ho men Symmachos, epinikion peri tou thanatou tou huiou; ho de ᾿Akylas, tǭ nikopoiǭ neaneotētos tou huiou, kai ho Theodotiōn, hyper akmēs tou huiou. Symphōnōs toinyn hapantes tou huiou mnēmoneusantes, didaskousin hēmas, hōs prophēteian kai houtos ho psalmos periechei tēs kata tou thanatou nikēs tou Despotou Christou. ᾿Andrikōs gar kai neanikōs nikēsas tēn hamartian, kai labēs aphormēn oudemian dedōkōs tǭ thanatǭ, katelysen autou to kratos. Kryphion de touto to mystērion hoi Hebdomēkonta prosēgoreusan, epeidē kai tous allous hapantas, kai autous tous apostolous elanthane. Kai martys ho euangelistēs; tou gar Kyriou pollakis autois eirēkotos, « Idou anabainomen eis Hierosolyma, kai ho Huios tou anthrōpou paradothēsetai eis to staurōthēnai, kai apoktenousin auton, kai tę̄ tritę̄ hēmerą egerthēsetai; ; epēgagen ho euangelistēs; « Kai ēn touto kekrymmenon apo tōn ophthalmōn autōn. » Dio kai ho makarios Paulos boą; « Sophian laloumen Theou en mystēriǭ tēn apokekrymmenēn, hēn oudeis tōn archontōn tou aiōnos toutou egnōken; ei gar egnōsan,, ouk an ton Kyrion tēs doxēs hestaurōsan. » Kai palin; « To mystērion to apokekrymmenon apo tōn aiōnōn, kai apo tōn geneōn. • Eikotōs toinyn hoi Hebdomēkonta tou Huiou ton thanaton ōnomasan kryphion.
"To the end, concerning the hidden things of the son: a psalm of David." Symmachus: "a song of victory concerning the death of the son"; Aquila: "to the victory-giver, of the youth of the son"; and Theodotion: "concerning the prime of the son." All of them, then, mention the son in agreement, and teach us that this psalm too contains a prophecy of the victory of Christ the Lord over death. Having conquered sin manfully and with youthful vigor, and having given death no handle at all, he destroyed its power. The Seventy called this mystery "hidden," since it escaped everyone else and even the apostles themselves. The evangelist is witness: when the Lord had often said to them, "Behold, we are going up to Jerusalem, and the Son of Man will be handed over to be crucified, and they will kill him, and on the third day he will be raised," the evangelist added: "And this was hidden from their eyes." Therefore the blessed Paul too cries: "We speak the wisdom of God in a mystery, the hidden wisdom, which none of the rulers of this age has known; for if they had known, they would not have crucified the Lord of glory"; and again: "the mystery hidden from the ages and from the generations." Fittingly, then, the Seventy called the death of the Son "hidden."
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« Ἐξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου, διηγήσομαι πάντα τὰ θαυμάσιά σου. Εὐφρανθήσομαι καὶ ἀγαλλιάσομαι ἐν σοί· ψαλῶ τῷ ὀνόματί σου, Ὕψιστε. » Τῶν τελείων ἴδιον, τὸ πᾶσαν ἀνατιθέναι τῷ Θεῷ τὴν καρδίαν, καὶ πᾶσαν αὐτῷ καθιεροῦν τὴν διάνοιαν. « ᾿Αγαπήσεις γὰρ, φησὶ, Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου, καὶ ἐξ ὅλης τῆς διανοίας σου. » Ὁ δὲ μερίζων τοὺς λογισμοὺς εἰς μαμωνᾶν καὶ Θεὸν, εἰς Χριστὸν καὶ χρυσὸν, εἰς τὸν παρόντα καὶ τὸν μέλλοντα βίον, οὐ δύναται ἀληθεύων λέγειν· « Ἐξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου. » Ὁ δὲ προφήτης πνευματικοῖς ὀφθαλμοῖς τὰ ἐσόμενα προἰδὼν, οὐκ ἐξομολογεῖται μόνον ἐν ὅλῃ καρδίᾳ, ἀλλὰ καὶ διηγεῖται αὐτοῦ πάντα τὰ θαυμάσια, κοινωνοὺς τοὺς ἀκούοντας τῆς ὑμνῳδίας ποιούμενος, καὶ βουλόμενος μόνον τὸν εὐεργέτην ὑμνεῖν· καὶ θυμηδίας ἀφορμὴν οὐ πλοῦτον ἔχειν καὶ δυναστείαν, οὐδὲ ὑγίειαν καὶ σώματος εὐεξίαν, ἀλλὰ τοῦ Θεοῦ τὴν μνήμην. « Εὐφρανθήσομαι γὰρ, φησὶ, καὶ ἀγαλλιάσομαι ἐν σοί. » Οὕτω καὶ ἀλλαχοῦ· · Ἐμνήσθην τοῦ Θεοῦ, καὶ ηὐφράνθην. » Καὶ ἑτέρωθι , • Εὐφράνθητε ἐπὶ Κύριον, καὶ ἀγαλλιᾶσθε δίκαιοι. » Καὶ πάλιν· « Εὐφρανθήτω καρδία ζητούντων τὸν Κύριον. ›
« Exomologēsomai soi, Kyrie, en holę̄ kardią mou, diēgēsomai panta ta thaumasia sou. Euphranthēsomai kai agalliasomai en soi; psalō tǭ onomati sou, Hypsiste. » Tōn teleiōn idion, to pasan anatithenai tǭ Theǭ tēn kardian, kai pasan autǭ kathieroun tēn dianoian. « ᾿Agapēseis gar, phēsi, Kyrion ton Theon sou ex holēs tēs kardias sou, kai ex holēs tēs psychēs sou, kai ex holēs tēs ischyos sou, kai ex holēs tēs dianoias sou. » Ho de merizōn tous logismous eis mamōnan kai Theon, eis Christon kai chryson, eis ton paronta kai ton mellonta bion, ou dynatai alētheuōn legein; « Exomologēsomai soi, Kyrie, en holę̄ kardią mou. » Ho de prophētēs pneumatikois ophthalmois ta esomena proidōn, ouk exomologeitai monon en holę̄ kardią, alla kai diēgeitai autou panta ta thaumasia, koinōnous tous akouontas tēs hymnǭdias poioumenos, kai boulomenos monon ton euergetēn hymnein; kai thymēdias aphormēn ou plouton echein kai dynasteian, oude hygieian kai sōmatos euexian, alla tou Theou tēn mnēmēn. « Euphranthēsomai gar, phēsi, kai agalliasomai en soi. » Houtō kai allachou; ; Emnēsthēn tou Theou, kai ēuphranthēn. » Kai heterōthi , • Euphranthēte epi Kyrion, kai agalliasthe dikaioi. » Kai palin; « Euphranthētō kardia zētountōn ton Kyrion. ›
"I will confess to you, Lord, with my whole heart; I will recount all your wonders. I will be glad and exult in you; I will sing to your name, O Most High." It belongs to the perfect to dedicate their whole heart to God and consecrate their whole mind to him. "You shall love the Lord your God," it says, "with all your heart, with all your soul, with all your strength, and with all your mind." But one who divides his thoughts between mammon and God, between Christ and gold, between the present and the future life, cannot truthfully say, "I will confess to you, Lord, with my whole heart." The prophet, foreseeing the future with spiritual eyes, not only confesses with his whole heart but also recounts all his wonders, making his hearers partners in the hymn. He wishes to hymn the benefactor alone and to have as the cause of his delight not wealth and power, nor health and bodily vigor, but the remembrance of God: "I will be glad," he says, "and exult in you." So too elsewhere: "I remembered God and was glad"; and in another place: "Be glad in the Lord and exult, you righteous"; and again: "Let the heart of those who seek the Lord be glad."
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· Ἐν τῷ ἀποστραφῆναι τὸν ἐχθρόν μου εἰς τὰ ὀπίσω, ἀσθενήσουσι καὶ ἀπολοῦνται ἀπὸ προσώπου σου. » Ταῦτα ὁ Σύμμαχος οὕτως ἡρμήνευσεν, ῎Ασω τῷ ὀνόματί σου, Ὕψιστε, ἀνατραπέντων τῶν ἐχθρῶν μου εἰς τὰ ὀπίσω, καὶ προσκοψάντων καὶ ἀπολομένων ἐκ προσώπου σου. Θεασάμενος γὰρ τοὺς ἐμοὺς δυσμενεῖς καταλυθέντας, καὶ εἰς φυγὴν τραπέντας, εἶτα ἁλόντας καὶ πανωλεθρίαν ὑπομείναντας, ὑμνῶ σε καὶ τὰς σὰς ἄδων εὐεργεσίας διατελῶ. Ταῦτα δὲ ὁ προφήτης ὑπὲρ τῆς ἀνθρωπίνης διεξέρχεται φύσεως · ἅτε δὴ τοῦ ἀλάστορος ἀπαλλαγεὶς, καὶ τὴν ἐλευθερίαν διὰ τῆς θείας χάριτος δεξάμενος. Οὐ γὰρ, ὡς τινες ὑπέλαβον, ἐξ αὐτοῦ τοῦ Σωτῆρος οὗτος εἴρηται ὁ ψαλμὸς, ἀλλὰ μᾶλλον πρὸς αὐτὸν, ὡς πρὸς εὐεργέτην, ἀπὸ τῶν εὖ πεπονθότων, ὡς αὐτὰ διδάσκει τὰ ῥήματα.
; En tǭ apostraphēnai ton echthron mou eis ta opisō, asthenēsousi kai apolountai apo prosōpou sou. » Tauta ho Symmachos houtōs hērmēneusen, ᾿Asō tǭ onomati sou, Hypsiste, anatrapentōn tōn echthrōn mou eis ta opisō, kai proskopsantōn kai apolomenōn ek prosōpou sou. Theasamenos gar tous emous dysmeneis katalythentas, kai eis phygēn trapentas, eita halontas kai panōlethrian hypomeinantas, hymnō se kai tas sas adōn euergesias diatelō. Tauta de ho prophētēs hyper tēs anthrōpinēs diexerchetai physeōs ; hate dē tou alastoros apallageis, kai tēn eleutherian dia tēs theias charitos dexamenos. Ou gar, hōs tines hypelabon, ex autou tou Sōtēros houtos eirētai ho psalmos, alla mallon pros auton, hōs pros euergetēn, apo tōn eu peponthotōn, hōs auta didaskei ta rhēmata.
"When my enemy is turned back, they will weaken and perish from your presence." Symmachus translated this as follows: "I will sing to your name, O Most High, when my enemies are turned back, and stumble, and perish from your presence." For having seen my enemies destroyed and put to flight, then caught and utterly ruined, I hymn you and continue to sing of your benefits. The prophet says this on behalf of human nature, since it has been freed from the accursed one and has received freedom through divine grace. For this psalm was not spoken, as some supposed, by the Savior himself, but rather to him, as to a benefactor, by those who have been well treated, as the words themselves teach.
9.5PG 80 80:921
« Ὅτι ἐποίησας τὴν κρίσιν μου, καὶ τὴν δίκην μου. Τίνα τρόπον; « Ἐκάθισας ἐπὶ θρόνου ὁ κρίνων δικαιοσύνην. Καὶ ψῆφον ποίαν ἐξήνεγκεν; « Ἐπετίμησας ἔθνεσι, καὶ ἀπώλετο ὁ ἀσεβής · τὸ ὄνομα αὐτοῦ ἐξήλειψας εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. • Οὐ γὰρ ἡνέσχου, φησὶν, ἐπὶ πλεῖστον περιῖδεῖν τῶν ἀνθρώπων τὴν φύσιν ὑπὸ τοῦ πικροῦ τυράννου δουλουμένην κακῶς, ἀλλ᾽ οἷόν τις δικαστὴς, ἐπὶ θρόνου τινὸς ὑψηλοῦ καὶ φοβεροῦ βήματος καθίσας, τοιαύτην αὐτῷ τιμωρίαν ἐπήνεγκας, ὥστε λήθῃ παντελεῖ τούτου παραδοθῆναι τὴν μνήμην. Τὸ δέ γε, « Ἐπετίμησας ἔθνεσι, καὶ ἀπώλετο ὁ ἀσεβὴς, » ταύτην ἔχει τὴν διάνοιαν· Διὰ τῶν ἱερῶν ἀποστόλων, καὶ τῶν μετ᾿ ἐκείνους τῆς ἀληθείας κηρύκων, προσήνεγκες τοῖς ἔθνεσι τὰ θεῖα δόγματα · ἐκείνων δὲ δεξαμένων, καὶ τῆς πλάνης ἀπαλλαγέντων, ἀπώλετο ὁ ἀσεβής, τοὺς ἀπατωμένους καὶ προσκυνοῦντας οὐκ ἔχων. Οὕτω Βαρνάβας καὶ Παῦλος θῦσαι πειραθεῖσι Λυκάοσιν ἐπετίμησαν βοῶντες· « Τί ποιεῖτε, ἄνδρες; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμεν ὑμῖν ἄνθρωποι, ἀπὸ τούτων τῶν ματαίων πρὸς τὸν Θεὸν ὑμᾶς ἐπιστρέφοντες. Οὕτω Γαλάταις ὁ μακάριος ἐπετίμησε Παῦλος. Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατ' ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος; » Οὕτω Κορινθίοις · · "Όλως ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία, οἵα οὐδ᾽ ἐν τοῖς ἔθνεσιν ὀνομάζεται. » · Ἐπετίμησε τοίνυν ἔθνεσι, καὶ ἀπώλετο ὁ ἀσεβής, καὶ τὸ ὄνομα αὐτοῦ ἐξήλειψεν εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ἐσβέσθησαν γὰρ παντελῶς τῆς ἀσεβείας αἱ τελεταὶ, καὶ λήθῃ παντελεί παρεδόθησαν, ὡς μηδένα τῶν νῦν ἀνθρώπων εἰδέναι τὰ τῆς ἀσεβείας μυστήρια.
« Hoti epoiēsas tēn krisin mou, kai tēn dikēn mou. Tina tropon? « Ekathisas epi thronou ho krinōn dikaiosynēn. Kai psēphon poian exēnenken? « Epetimēsas ethnesi, kai apōleto ho asebēs ; to onoma autou exēleipsas eis ton aiōna, kai eis ton aiōna tou aiōnos. • Ou gar hēneschou, phēsin, epi pleiston periidein tōn anthrōpōn tēn physin hypo tou pikrou tyrannou douloumenēn kakōs, all᾽ hoion tis dikastēs, epi thronou tinos hypsēlou kai phoberou bēmatos kathisas, toiautēn autǭ timōrian epēnenkas, hōste lēthę̄ pantelei toutou paradothēnai tēn mnēmēn. To de ge, « Epetimēsas ethnesi, kai apōleto ho asebēs, » tautēn echei tēn dianoian; Dia tōn hierōn apostolōn, kai tōn met᾿ ekeinous tēs alētheias kērykōn, prosēnenkes tois ethnesi ta theia dogmata ; ekeinōn de dexamenōn, kai tēs planēs apallagentōn, apōleto ho asebēs, tous apatōmenous kai proskynountas ouk echōn. Houtō Barnabas kai Paulos thysai peiratheisi Lykaosin epetimēsan boōntes; « Ti poieite, andres? kai hēmeis homoiopatheis esmen hymin anthrōpoi, apo toutōn tōn mataiōn pros ton Theon hymas epistrephontes. Houtō Galatais ho makarios epetimēse Paulos. Ō anoētoi Galatai, tis hymas ebaskanen, hois kat' ophthalmous Iēsous Christos proegraphē estaurōmenos? » Houtō Korinthiois ; ; "Olōs akouetai en hymin porneia, kai toiautē porneia, hoia oud᾽ en tois ethnesin onomazetai. » ; Epetimēse toinyn ethnesi, kai apōleto ho asebēs, kai to onoma autou exēleipsen eis ton aiōna tou aiōnos. Esbesthēsan gar pantelōs tēs asebeias hai teletai, kai lēthę̄ pantelei paredothēsan, hōs mēdena tōn nyn anthrōpōn eidenai ta tēs asebeias mystēria.
"For you have maintained my judgment and my cause." In what way? "You sat on the throne, you who judge righteousness." And what sentence did he pronounce? "You rebuked the nations, and the ungodly one perished; you blotted out his name for ever and for ever and ever." You did not bear, he says, to overlook for long human nature cruelly enslaved by the bitter tyrant; but like a judge seated on a lofty throne and a fearful tribunal you inflicted on him such punishment that his memory was handed over to complete oblivion. "You rebuked the nations, and the ungodly one perished" has this sense: through the holy apostles and the heralds of truth after them you brought the divine doctrines to the nations; and when they received them and were freed from error, the ungodly one perished, having no one left to deceive and worship him. So Barnabas and Paul rebuked the Lycaonians who tried to sacrifice to them, crying: "Men, why are you doing this? We too are men of like nature with you, turning you from these vain things to God." So the blessed Paul rebuked the Galatians: "O foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?" So the Corinthians: "It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles." He rebuked the nations, then, and the ungodly one perished, and he blotted out his name for ever and ever. The rites of impiety have been entirely extinguished and handed over to complete oblivion, so that no one of people now living knows the mysteries of impiety.
9.7PG 80 80:923
« Τοῦ ἐχθροῦ ἐξέλιπον αἱ ῥομφαῖαι εἰς τέλος, καὶ πόλεις καθεῖλες. » Ἐγυμνώθη γὰρ τῶν οἰκείων ὅπλων, οὐκ ἔχων τῆς ἀσεβείας τοὺς ὑπουργούς · οἱ δὲ σφᾶς αὐτοὺς ἐκείνου καταστήσαντες ὄργανα, οὗτοι νῦν μεταταξάμενοι τὸν κατ᾿ ἐκείνου πόλεμον ἀνεδέξαντο. Καὶ αἱ πόλεις δὲ τῆς ἐν αὐταῖς πάλαι πολιτευομένης ἀσεβείας καταλυθείσης, εὐσεβείας τὴν οἰκοδομίαν ἀνεδέξαντο. Τῶν ἀδυνάτων γὰρ ἦν δείμασθαι τὴν εὐσέβειαν μὴ πρότερον καταλύσαντας τὴν ἀσέβειαν. Τοῦτο καὶ ὁ θεῖος ᾿Απόστολος ἔφη· « Ἐπεφάνη ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις, διδάσκουσα ἡμᾶς ἵν᾿ ἀρνησάμενοι τὴν ἀσέβειαν, καὶ τὰς κοσμικὰς ἐπιθυμίας, σωφρόνως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν ἀἰῶνι, » καὶ τὰ ἑξῆς. Οὕτως ἕκαστος οὐ πρότερον συνανίσταται τῷ Χριστῷ, πρὶν δέξασθαι τοῦ θανάτου τὴν κοινωνίαν. Διὸ καὶ ὁ θεσπέσιος Παῦλός φησιν · « Εἰ γὰρ σύμφυτοί γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς άναστάσεως ἐσόμεθα. • Καὶ πάλιν ··· Εἰ συναπεθάνομεν, καὶ συζήσομεν. » Οὕτω καὶ τῶν πολεμίων τὴν ἀσέβειαν καταλύσας ᾠκοδόμησε τὴν εὐσέβειαν. • ᾿Απώλετο τὸ μνημόσυνον αὐτῶν μετ' ἤχου· καὶ ὁ Κύριος εἰς τὸν αἰῶνα μένει. » Ἐκεῖνος μὲν, φησὶν, ἔκδηλον ἅπασι καὶ διαφανῆ λίαν ὑπομεμένηκε τὴν ἀπώλειαν. Τὸ γὰρ, μετ' ἤχου, τοῦτο σημαίνει, ἐκ μεταφορᾶς τῶν ἀπὸ τινος σεισμοῦ συμπιπτουσῶν οἰκιῶν, καὶ πολὺν ἐργαζομένων τὸν κτύπον. Ὁ δέ γε ἡμέτερος, φησί, Θεὸς καὶ Δεσπότης αἰώνιον ἔχει τὸ κράτος, καὶ τὴν βασιλείαν ἀνώλεθρον. • Ἡτοίμασεν ἐν κρίσει τὸν θρόνον αὐτοῦ· καὶ αὐτὸς κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ, κρινεῖ λαοὺς ἐν εὐθύτητι. » Οὐ γὰρ μόνον κατὰ τὸν παρόντα βίον τὴν οἰκείαν δύναμιν ἔδειξεν, ἀλλὰ κάν τῷ μέλλοντι τὸ φρικῶδες αὐτοῦ δείξει κριτήριον, πᾶσιν ἀνθρώποις δικάζων, καὶ τὰ πρὸς ἀξίαν ἀπονέμων ἑκάστῳ.
« Tou echthrou exelipon hai rhomphaiai eis telos, kai poleis katheiles. » Egymnōthē gar tōn oikeiōn hoplōn, ouk echōn tēs asebeias tous hypourgous ; hoi de sphas autous ekeinou katastēsantes organa, houtoi nyn metataxamenoi ton kat᾿ ekeinou polemon anedexanto. Kai hai poleis de tēs en autais palai politeuomenēs asebeias katalytheisēs, eusebeias tēn oikodomian anedexanto. Tōn adynatōn gar ēn deimasthai tēn eusebeian mē proteron katalysantas tēn asebeian. Touto kai ho theios ᾿Apostolos ephē; « Epephanē hē charis tou Theou hē sōtērios pasin anthrōpois, didaskousa hēmas hin᾿ arnēsamenoi tēn asebeian, kai tas kosmikas epithymias, sōphronōs kai eusebōs zēsōmen en tǭ nyn aiōni, » kai ta hexēs. Houtōs hekastos ou proteron synanistatai tǭ Christǭ, prin dexasthai tou thanatou tēn koinōnian. Dio kai ho thespesios Paulos phēsin ; « Ei gar symphytoi gegonamen tǭ homoiōmati tou thanatou autou, alla kai tēs anastaseōs esometha. • Kai palin ;;; Ei synapethanomen, kai syzēsomen. » Houtō kai tōn polemiōn tēn asebeian katalysas ǭkodomēse tēn eusebeian. • ᾿Apōleto to mnēmosynon autōn met' ēchou; kai ho Kyrios eis ton aiōna menei. » Ekeinos men, phēsin, ekdēlon hapasi kai diaphanē lian hypomemenēke tēn apōleian. To gar, met' ēchou, touto sēmainei, ek metaphoras tōn apo tinos seismou sympiptousōn oikiōn, kai polyn ergazomenōn ton ktypon. Ho de ge hēmeteros, phēsi, Theos kai Despotēs aiōnion echei to kratos, kai tēn basileian anōlethron. • Hētoimasen en krisei ton thronon autou; kai autos krinei tēn oikoumenēn en dikaiosynę̄, krinei laous en euthytēti. » Ou gar monon kata ton paronta bion tēn oikeian dynamin edeixen, alla kan tǭ mellonti to phrikōdes autou deixei kritērion, pasin anthrōpois dikazōn, kai ta pros axian aponemōn hekastǭ.
"The swords of the enemy have failed completely, and you have destroyed cities." For he has been stripped of his own weapons, having no servants of impiety. Those who had made themselves his instruments have now changed sides and taken up the war against him. And the cities, the impiety that once governed them having been destroyed, have received the building up of true religion. For it was impossible to build true religion without first destroying impiety. The divine Apostle too said this: "The grace of God has appeared, bringing salvation to all people, training us to renounce ungodliness and worldly passions, and to live soberly and godly in the present age," and so on. So too each person does not rise with Christ before receiving fellowship in his death. Therefore the inspired Paul says: "For if we have been united with him in the likeness of his death, we shall certainly be also in that of his resurrection"; and again: "If we died with him, we shall also live with him." So too, having destroyed the impiety of the enemies, he built up true religion. "Their memorial has perished with a crash; but the Lord remains for ever." That one, he says, has suffered destruction plain and very visible to all. "With a crash" signifies this; the metaphor is from houses that collapse in an earthquake and make a great din. But our God and Master, he says, has eternal power and an indestructible kingdom. "He has prepared his throne for judgment; and he will judge the world in righteousness, he will judge peoples in uprightness." For not only in the present life did he show his power; in the life to come too he will show his fearful tribunal, judging all people and rendering to each according to desert.
9.10PG 80 80:925
« Καὶ ἐγένετο Κύριος καταφυγὴ τῷ πένητι, βοηθὴς ἐν εὐκαιρίαις, ἐν θλίψεσι. » Τὸ, ἐν εὐκαιρίαις ὁ μὲν Ακύλας εἰς καιρὸν, ὁ δὲ Σύμμαχος ἐπικαίρως ἡρμήνευσε. Διδάσκει δὲ ὁ λόγος, ὡς ἐν προσφόρῳ καιρῷ τὴν ἡμετέραν ἐπραγματεύσατο σωτηρίαν. Πένητα γὰρ τῶν ἀνθρώπων τὴν φύσιν ἀποκαλεῖ, διὰ τὴν πολλὴν τῆς παρανομίας πτωχείαν. Τούτου τοῦ καιροῦ τὸ ἐπιτήδειον ὁ μακάριος διδάσκει Παῦλος· « Ὅτε γὰρ ἦμεν, φησὶ, νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἦμεν δεδουλωμένοι· ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. »
« Kai egeneto Kyrios kataphygē tǭ penēti, boēthēs en eukairiais, en thlipsesi. » To, en eukairiais ho men Akylas eis kairon, ho de Symmachos epikairōs hērmēneuse. Didaskei de ho logos, hōs en prosphorǭ kairǭ tēn hēmeteran epragmateusato sōtērian. Penēta gar tōn anthrōpōn tēn physin apokalei, dia tēn pollēn tēs paranomias ptōcheian. Toutou tou kairou to epitēdeion ho makarios didaskei Paulos; « Hote gar ēmen, phēsi, nēpioi, hypo ta stoicheia tou kosmou ēmen dedoulōmenoi; hote de ēlthe to plērōma tou chronou, exapesteilen ho Theos ton Huion autou, genomenon ek gynaikos, genomenon hypo nomon, hina tous hypo nomon exagorasę̄, hina tēn huiothesian apolabōmen. »
"And the Lord became a refuge for the poor, a helper at the right times, in afflictions." "At the right times" Aquila translated "in season" and Symmachus "opportunely." The word teaches that he accomplished our salvation at a fitting time. He calls human nature poor because of the great poverty brought by transgression. The blessed Paul teaches the fitness of this time: "When we were children," he says, "we were enslaved under the elements of the world; but when the fullness of time came, God sent forth his Son, born of a woman, born under the law, to redeem those under the law, so that we might receive adoption as sons."
9.11PG 80 80:925
« Καὶ ἐλπισάτωσαν ἐπὶ σοὶ οἱ γινώσκοντες τὸ ὄνομά σου, ὅτι οὐκ ἐγκατέλιπες τοὺς ἐκζητοῦντάς σε, Κύριε.» Τὸ ἐλπισάτωσαν Ακύλας καὶ Σύμμαχος πεποιθήσουσιν εἶπον, ὁριστικῷ ἀντὶ προστακτικοῦ χρησάμενοι ῥήματι. Ταύτης γὰρ, φησὶ, τῆς σωτηρίας παρὰ σοῦ γενομένης, οἱ ποιητήν σε καὶ Θεὸν μεμαθηκότες εἰς σὲ ἕξουσι τὰς ἐλπίδας.
« Kai elpisatōsan epi soi hoi ginōskontes to onoma sou, hoti ouk enkatelipes tous ekzētountas se, Kyrie.» To elpisatōsan Akylas kai Symmachos pepoithēsousin eipon, horistikǭ anti prostaktikou chrēsamenoi rhēmati. Tautēs gar, phēsi, tēs sōtērias para sou genomenēs, hoi poiētēn se kai Theon memathēkotes eis se hexousi tas elpidas.
"And let those who know your name hope in you, for you have not forsaken those who seek you, Lord." For "let them hope" Aquila and Symmachus said "they will trust," using the indicative instead of the imperative. Since this salvation has come from you, he says, those who have learned that you are maker and God will place their hopes in you.
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« Ψάλατε » τῷ Κυρίῳ τῷ κατοικοῦντι ἐν Σιών. » Κατὰ τὴν πάλαι τῶν Ἰουδαίων δόξαν τοῦτο εἴρηκεν ὁ προφήτης· μεμαθήκαμεν δ᾽ ὅμως ἐκ τῆς ἀποστολικῆς διδασκαλίας, καὶ ἐπουράνιον εἶναι Σιών. « Προσεληλύθατε γὰρ, φησὶ, Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος , Ἱερουσαλήμ ἐπουρανίῳ . • Αναγγείλατε ἐν τοῖς ἔθνεσι τὰ ἐπιτηδεύματα αὐτοῦ. » Τὰ ἐπιτηδεύματα ὁ Σύμμαχος μηχανὰς εἶπεν, ὁ δὲ ᾿Ακύλας ἐναλλαγάς. Τῷ ὄντι γὰρ ἐναλλαγὴ μεγίστη πραγμάτων ἐγένετο. Οἱ πάλαι ἐχθροὶ φίλοι, οἱ μακρὰν ἐγγὺς, οἱ δοῦλοι υἱοὶ, οἱ ἐν ἀγνοίᾳ ἐν γνώσει, ἐν φωτὶ οἱ ἐν σκότῳ, ἐν ἐλπίδι ζωῆς οἱ νεκροὶ, οἱ πτωχοί κληρονόμοι τῆς βασιλείας τῶν οὐρανῶν· Ἰουδαῖοι πόῤῥω, καὶ τὰ ἔθνη πλησίον οἱ υἱοὶ κύνες, καὶ οἱ κύνες υἱοί· καὶ αἱ μηχαναὶ δὲ τοῦ Σωτῆρος θεοπρεπείς. ᾿Αθανασία γὰρ διὰ θνητότητος ἐδωρήθη, καὶ διὰ θανάτου ζωή, δι' ἀτιμίας τιμὴ, εὐλογία διὰ κατάρας, διὰ σταυροῦ σωτηρία. Ταῦτα τὰ μηχανήματα, ταῦτα τοῦ Θεοῦ ἡμῶν τὰ ἐπιτηδεύματα.
« Psalate » tǭ Kyriǭ tǭ katoikounti en Siōn. » Kata tēn palai tōn Ioudaiōn doxan touto eirēken ho prophētēs; memathēkamen d᾽ homōs ek tēs apostolikēs didaskalias, kai epouranion einai Siōn. « Proselēlythate gar, phēsi, Siōn orei, kai polei Theou zōntos , Hierousalēm epouraniǭ . • Anangeilate en tois ethnesi ta epitēdeumata autou. » Ta epitēdeumata ho Symmachos mēchanas eipen, ho de ᾿Akylas enallagas. Tǭ onti gar enallagē megistē pragmatōn egeneto. Hoi palai echthroi philoi, hoi makran engys, hoi douloi huioi, hoi en agnoią en gnōsei, en phōti hoi en skotǭ, en elpidi zōēs hoi nekroi, hoi ptōchoi klēronomoi tēs basileias tōn ouranōn; Ioudaioi porrhō, kai ta ethnē plēsion hoi huioi kynes, kai hoi kynes huioi; kai hai mēchanai de tou Sōtēros theoprepeis. ᾿Athanasia gar dia thnētotētos edōrēthē, kai dia thanatou zōē, di' atimias timē, eulogia dia kataras, dia staurou sōtēria. Tauta ta mēchanēmata, tauta tou Theou hēmōn ta epitēdeumata.
"Sing to the Lord who dwells in Zion." The prophet said this according to the old belief of the Jews; yet we have learned from the apostolic teaching that there is also a heavenly Zion: "For you have come," it says, "to Mount Zion and the city of the living God, the heavenly Jerusalem." "Declare among the nations his deeds." For "deeds" Symmachus said "devices" and Aquila "exchanges." For in truth there was a very great exchange of things. Those who were once enemies are friends, the far are near, slaves are sons, those in ignorance are in knowledge, those in darkness are in light, the dead are in the hope of life, the poor are heirs of the kingdom of heaven; the Jews are far off and the nations near; the sons have become dogs and the dogs sons. And the Savior's devices are worthy of God: immortality was given through mortality, life through death, honor through dishonor, blessing through a curse, salvation through a cross. These are the devices, these the deeds of our God.
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« Ὅτι ὁ ἐκζητῶν τὰ αἵματα αὐτῶν ἐμνήσθη. οὐκ ἐπελάθετο τῆς κραυγῆς ὁ τῶν πενήτων. « Ο πάντα, φησὶν, ἐφορῶν, καὶ ἀκριβῶς ἐκζητῶν τὰ γινόμενα, εἶδε τὰς τολμωμένας ὑπὸ τοῦ διαβόλου δι' ἀπάτης τῶν ἀνθρώπων σφαγὰς, καὶ εἰς ἐπικουρίαν τῶν ἀδικουμένων ἐλήλυθεν. Τοῦτο γὰρ σημαίνει, « Οὐκ ἐπελάθετο τῆς κραυγῆς τῶν πενήτων. » Κραυγὴν γὰρ ἐνταῦθα οὐ τὴν προσευχὴν λέγει καὶ δέησιν, ἀλλὰ τὴν διὰ τῆς ἁμαρτίας ἐπεισελθοῦσαν ταλαιπωρίαν, δι' ἣν καὶ θάνατοι ἄωροι, καὶ θρῆνοι, καὶ συμφοραί.
« Hoti ho ekzētōn ta haimata autōn emnēsthē. ouk epelatheto tēs kraugēs ho tōn penētōn. « O panta, phēsin, ephorōn, kai akribōs ekzētōn ta ginomena, eide tas tolmōmenas hypo tou diabolou di' apatēs tōn anthrōpōn sphagas, kai eis epikourian tōn adikoumenōn elēlythen. Touto gar sēmainei, « Ouk epelatheto tēs kraugēs tōn penētōn. » Kraugēn gar entautha ou tēn proseuchēn legei kai deēsin, alla tēn dia tēs hamartias epeiselthousan talaipōrian, di' hēn kai thanatoi aōroi, kai thrēnoi, kai symphorai.
"For he who requires their blood has remembered; he has not forgotten the cry of the poor." He who oversees all things, he says, and requires an exact account of what happens, saw the slaughters of human beings that the devil dared to commit through deceit, and came to help the wronged. This is what "he has not forgotten the cry of the poor" means. Here he calls a "cry" not prayer and petition, but the misery that came in through sin, because of which there are untimely deaths, laments, and calamities.
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· Ἐλέησόν με, Κύριε, ἴδε τὴν ταπείνωσίν μου ἐκ τῶν ἐχθρῶν μου. • Τοιαύτη τις ἦν, φησὶν, ἡ τῶν ὀλοφύρσεων καὶ τῶν θρήνων γινομένη κραυγή, οἷόν τινα αἴτησιν ἔχουσα περὶ τῶν κατεχόντων δεινῶν.
; Eleēson me, Kyrie, ide tēn tapeinōsin mou ek tōn echthrōn mou. • Toiautē tis ēn, phēsin, hē tōn olophyrseōn kai tōn thrēnōn ginomenē kraugē, hoion tina aitēsin echousa peri tōn katechontōn deinōn.
"Have mercy on me, Lord; see my humiliation by my enemies." Such, he says, was the cry of the wailing and laments, as if it contained a petition about the evils that held them fast.
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« Ὁ ὑψῶν με ἐκ τῶν πυλῶν τοῦ θανάτου, ὅπως ἂν ἐξαγγείλω πάσας τὰς αἰνέσεις σου. » Τοῦτο, φησὶν, ἐστὶ τὸ τέλος τῶν ἀγαθῶν, ἡ τῆς φθορᾶς ἀπαλλαγή, καὶ τοῦ θανάτου κατάλυσις· ἧς ἀπολαύσαντες ἀεὶ τὰς σὰς εὐεργεσίας ὑμνήσομεν. « Ἐν ταῖς πύλαις τῆς θυγατρὸς Σιὼν ἀγαλλιασόμεθα ἐπὶ τῷ σωτηρίῳ σου. » Σιὼν καλεῖ τὴν ἐπουράνιον πόλιν, ὡς ὁ μακάριος Παῦλος ἐδίδαξε· πύλας δὲ ἐκείνης, τὰς ἁπανταχοῦ τῆς γῆς Ἐκκλησίας, δι' ὧν εἰς ἐκείνην εἰσῄεσαν οἱ πιστεύοντες. Ἐν ταύταις τοίνυν, φησὶν, ἀγαλλιώμενοι, καὶ χορεύοντες ἐπὶ ταῖς ἐλπίσι τῆς ἀναστάσεως, τὸν τούτων πρόξενον ἀνυμνήσομεν. Καὶ ἐπειδὴ τῆς τοῦ θανάτου καταλύσεως ἐμνημόνευσεν, εἰκότως ἐπήγαγεν ·
« Ho hypsōn me ek tōn pylōn tou thanatou, hopōs an exangeilō pasas tas aineseis sou. » Touto, phēsin, esti to telos tōn agathōn, hē tēs phthoras apallagē, kai tou thanatou katalysis; hēs apolausantes aei tas sas euergesias hymnēsomen. « En tais pylais tēs thygatros Siōn agalliasometha epi tǭ sōtēriǭ sou. » Siōn kalei tēn epouranion polin, hōs ho makarios Paulos edidaxe; pylas de ekeinēs, tas hapantachou tēs gēs Ekklēsias, di' hōn eis ekeinēn eisę̄esan hoi pisteuontes. En tautais toinyn, phēsin, agalliōmenoi, kai choreuontes epi tais elpisi tēs anastaseōs, ton toutōn proxenon anymnēsomen. Kai epeidē tēs tou thanatou katalyseōs emnēmoneusen, eikotōs epēgagen ;
"You who lift me up from the gates of death, so that I may declare all your praises." This, he says, is the end of good things: release from corruption and the destruction of death; enjoying it we shall always hymn your benefits. "In the gates of the daughter of Zion we will exult in your salvation." He calls Zion the heavenly city, as the blessed Paul taught, and its gates the churches everywhere on earth, through which believers entered into it. Exulting in these, then, he says, and dancing in the hopes of the resurrection, we will hymn the one who procured them. And since he mentioned the destruction of death, he fittingly added:
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· Ἐνεπάγησαν ἔθνη ἐν διαφθορᾷ ἡ ἐποίησαν, ἐν παγίδι ταύτῃ ᾗ ἔκρυψαν συνελήφθη ὁ ποῦς αὐτῶν. » Γινώσκεται Κύριος κρίματα ποιῶν· ἐν τοῖς ἔργοις τῶν χειρῶν αὐτοῦ συνελήφθη ὁ ἁμαρτωλός. › Ἔθνη δὲ καὶ ἐνταῦθα προσαγορεύει τῶν δαιμόνων τὸ στίφος. Οὗτοι γὰρ τὸν σωτήριον σταυρὸν τεκτηνάμενοι, διὰ τούτου τῆς τυραννίδος ἐξέπεσαν· καὶ ἐν παγίδι ᾗ ἔκρυψαν συνελήφθη ὁ ποῦς αὐτῶν, καὶ ἐν τοῖς ἔργοις τῶν χειρῶν αὐτοῦ συνελήφθη ὁ ἁμαρτωλός. Εἰ δὲ καὶ ἐπὶ τῶν ἀπιστησάντων ἐθνῶν, καὶ τοὺς καλλινίκους ἀποστόλους καὶ μάρτυρας ἀνελόντων, τὰ προκείμενα ληφθείη ῥήματα , καὶ οὕτω τὸ ἀληθὲς τῆς προφητείας εὐρήσομεν. Διὰ γάρ τοι τῆς ἐκείνων σφαγῆς ἐβεβαιώθη τῆς εὐσεβείας τὸ κήρυγμα, καὶ πλείους ὧν ἐθήρευσαν ζῶντες ἀποθανόντες ἐζώγρησαν · καὶ ἐν τοῖς ἔργοις τῶν χειρῶν αὐτοῦ συνελήφθη ὁ ἁμαρτωλὸς , καὶ ἐγνώσθη Κύριος κρίματα ποιῶν, τουτέστι σοφῶς καὶ δικαίως οἰκονομῶν.
; Enepagēsan ethnē en diaphthorą hē epoiēsan, en pagidi tautę̄ hę̄ ekrypsan synelēphthē ho pous autōn. » Ginōsketai Kyrios krimata poiōn; en tois ergois tōn cheirōn autou synelēphthē ho hamartōlos. › Ethnē de kai entautha prosagoreuei tōn daimonōn to stiphos. Houtoi gar ton sōtērion stauron tektēnamenoi, dia toutou tēs tyrannidos exepesan; kai en pagidi hę̄ ekrypsan synelēphthē ho pous autōn, kai en tois ergois tōn cheirōn autou synelēphthē ho hamartōlos. Ei de kai epi tōn apistēsantōn ethnōn, kai tous kallinikous apostolous kai martyras anelontōn, ta prokeimena lēphtheiē rhēmata , kai houtō to alēthes tēs prophēteias eurēsomen. Dia gar toi tēs ekeinōn sphagēs ebebaiōthē tēs eusebeias to kērygma, kai pleious hōn ethēreusan zōntes apothanontes ezōgrēsan ; kai en tois ergois tōn cheirōn autou synelēphthē ho hamartōlos , kai egnōsthē Kyrios krimata poiōn, toutesti sophōs kai dikaiōs oikonomōn.
"The nations are stuck fast in the destruction they made; in the snare they hid their foot has been caught. The Lord is known executing judgments; in the works of his hands the sinner has been caught." Here too he calls the horde of demons "nations." They contrived the saving cross, and through it fell from their tyranny; in the snare they hid their foot was caught, and in the works of his hands the sinner was caught. If the words are taken of the nations that did not believe and killed the victorious apostles and martyrs, we shall find the prophecy true in this way too. Through their slaughter the preaching of true religion was confirmed, and the dead captured more than they had caught when alive; and in the works of his hands the sinner was caught, and the Lord was known executing judgments, that is, governing wisely and justly.
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« ᾿Αποστραφήτωσαν οἱ ἁμαρτωλοὶ εἰς τὸν ἄδην, πάντα τὰ ἔθνη τὰ ἐπιλανθανόμενα τοῦ Θεοῦ. Ὅτι οὐκ εἰς τέλος ἐπιλησθήσεται ὁ πτωχός, ἡ ὑπομονὴ τῶν πενήτων οὐκ ἀπολεῖται εἰς τὸν αἰῶνα.» Οὗτοι, φησὶν, οἱ τῷ θείῳ διαπιστήσαντες κηρύγματι τὸν ἅδην ὅτι τάχιστα καταλήψονται, καὶ τῷ θανάτῳ παραδοθήσονται, οὐδὲ τὴν τυχοῦσαν βλάδην τοῖς ὑπ᾿ αὐτῶν διωκομένοις ἐπαγαγόντες. • Ἡ ὑπομονὴ γὰρ τῶν πενήτων οὐκ ἀπολεῖται εἰς τὸν αἰῶνα . » Ὅτι « ὁ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. » Καί· « Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν., Εἶτα πόῤῥωθεν προφητικοῖς ὀφθαλμοῖς θεασάμενος λεηλατουμένους ὑπὸ τῶν δυσσεβῶν τοὺς τῆς εὐσεβείας κήρυκας, εὐκτικῶς λέγει·
« ᾿Apostraphētōsan hoi hamartōloi eis ton adēn, panta ta ethnē ta epilanthanomena tou Theou. Hoti ouk eis telos epilēsthēsetai ho ptōchos, hē hypomonē tōn penētōn ouk apoleitai eis ton aiōna.» Houtoi, phēsin, hoi tǭ theiǭ diapistēsantes kērygmati ton hadēn hoti tachista katalēpsontai, kai tǭ thanatǭ paradothēsontai, oude tēn tychousan bladēn tois hyp᾿ autōn diōkomenois epagagontes. • Hē hypomonē gar tōn penētōn ouk apoleitai eis ton aiōna . » Hoti « ho hypomeinas eis telos, houtos sōthēsetai. » Kai; « Makarioi hoi ptōchoi tǭ pneumati, hoti autōn estin hē basileia tōn ouranōn., Eita porrhōthen prophētikois ophthalmois theasamenos leēlatoumenous hypo tōn dyssebōn tous tēs eusebeias kērykas, euktikōs legei;
"Let sinners be turned back into Hades, all the nations that forget God. For the poor will not be forgotten for ever; the endurance of the poor will not perish for ever." These, he says, who disbelieved the divine preaching will very quickly reach Hades and be handed over to death, without having done even ordinary harm to those they persecuted. "For the endurance of the poor will not perish for ever," because "he who endures to the end will be saved"; and "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Then, seeing from afar with prophetic eyes the heralds of true religion plundered by the impious, he speaks in the form of a prayer:
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« ᾿Ανάστηθι, Κύριε, μὴ κραταιούσθω ἄνθρωπος, κριθήτωσαν ἔθνη ἐνώπιόν σου. Κατάστησον, Κύριε, νομοθέτην ἐπ᾿ αὐτοὺς, γνώτωσαν ἔθνη ὅτι ἄνθρωποί εἰσιν. • Εἰκότως ἄν τις ἔροιτο Ἰουδαίους, ποῖον ἐνταῦθα δοθῆναι νομοθέτην ὁ προφήτης παρακαλεῖ; Μωσῆς μὲν γὰρ ὁ μέγας, πάλαι καὶ πρόπαλαι τῆς θείας νομοθεσίας γενόμενος ὑπουργὸς, τοῦ βίου τὸ τέλος ἐδέδεκτο· « Ἕτερος δὲ μετ' ἐκεῖνον οὐκ ἐγήγερται νομοθέτης. » Εἰ δὲ μηδεὶς ἕτερος δείκνυται, μήτε τοῖς Ἰουδαίοις, μήτε τοῖς ἔθνεσι, καταστὰς νομοθέτης λείπεται νοεῖν τὸν Δεσπότην Χριστὸν ἀναφανῆναι νομοθέτην ἐθνῶν· ὃς ἐν τοῖς ἱεροῖς Εὐαγγελίοις βοᾷ· · Ἐῤῥέθη τοῖς ἀρχαίοις, Οὐ φονεύσεις· ἐγὼ δὲ λέγω ὑμῖν, πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ εἰκῆ, ἔνοχος ἔσται τῇ κρίσει. Ἐρῥέθη τοῖς ἀρχαίοις Οὐ μοιχεύσεις· ἐγὼ δὲ λέγω ὑμῖν, πᾶς ὁ ἐμβλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτῆς ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. » Καὶ τὰ ἄλλα πάντα ὁμοίως. Τὴν τούτου τοίνυν νομοθεσίαν ὁ προφήτης ἀντιβολεί παρασχεθῆναι τοῖς ἔθνεσιν· ἵνα τὸν θηριώδη καταλιπόντες βίον» γνῶσιν ὅτι ἄνθρωποί εἰσιν. « ῎Ανθρωπος γὰρ, φησὶν ὁ Προφήτης, ἐν τιμῇ ὧν οὐ συνῆκε· παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὠμοιώθη αὐτοῖς. » Διόπερ κἀνταῦθά φησι · « Γνώτωσαν ἔθνη, ὅτι ἄνθρωποί εἰσιν. » ΨΑΛΜΟΣ Γ' ΚΑΤΑ ΤΟΥΣ ΕΒΡΑΙΟΥΣ.
« ᾿Anastēthi, Kyrie, mē krataiousthō anthrōpos, krithētōsan ethnē enōpion sou. Katastēson, Kyrie, nomothetēn ep᾿ autous, gnōtōsan ethnē hoti anthrōpoi eisin. • Eikotōs an tis eroito Ioudaious, poion entautha dothēnai nomothetēn ho prophētēs parakalei? Mōsēs men gar ho megas, palai kai propalai tēs theias nomothesias genomenos hypourgos, tou biou to telos ededekto; « Heteros de met' ekeinon ouk egēgertai nomothetēs. » Ei de mēdeis heteros deiknytai, mēte tois Ioudaiois, mēte tois ethnesi, katastas nomothetēs leipetai noein ton Despotēn Christon anaphanēnai nomothetēn ethnōn; hos en tois hierois Euangeliois boą; ; Errhethē tois archaiois, Ou phoneuseis; egō de legō hymin, pas ho orgizomenos tǭ adelphǭ autou eikē, enochos estai tę̄ krisei. Errhethē tois archaiois Ou moicheuseis; egō de legō hymin, pas ho emblepōn gynaika pros to epithymēsai autēs ēdē emoicheusen autēn en tę̄ kardią autou. » Kai ta alla panta homoiōs. Tēn toutou toinyn nomothesian ho prophētēs antibolei paraschethēnai tois ethnesin; hina ton thēriōdē katalipontes bion» gnōsin hoti anthrōpoi eisin. « ᾿Anthrōpos gar, phēsin ho Prophētēs, en timę̄ hōn ou synēke; parasyneblēthē tois ktēnesi tois anoētois, kai ōmoiōthē autois. » Dioper kantautha phēsi ; « Gnōtōsan ethnē, hoti anthrōpoi eisin. » PsALMOS G' KATA TOUS EBRAIOUS.
"Arise, Lord; let not man prevail; let the nations be judged before you. Set a lawgiver over them, Lord; let the nations know that they are men." One might fairly ask the Jews what lawgiver the prophet here begs to be given. For the great Moses, who long, long ago served the divine legislation, had reached the end of his life, and "no other lawgiver has arisen after him." If no other is shown to have been appointed lawgiver either for the Jews or for the nations, it remains to understand that Christ the Lord appeared as lawgiver of the nations. He cries in the holy Gospels: "It was said to those of old, You shall not murder; but I say to you, everyone who is angry with his brother without cause will be liable to judgment. It was said to those of old, You shall not commit adultery; but I say to you, everyone who looks at a woman to desire her has already committed adultery with her in his heart"; and all the rest likewise. The prophet entreats, then, that his legislation be given to the nations, so that, leaving their bestial life, they may know that they are men. For, says the prophet, "man, being in honor, did not understand; he was compared to the senseless beasts and became like them." Therefore he says here too: "Let the nations know that they are men." Psalm 10 according to the Hebrews.
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Ἵνα τί, Κύριε, ἀφέστηκας μακρόθεν; ὑπερορᾶς ἐν εὐκαιρίαις, ἐν θλίψεσιν; Ἐν τῷ ὑπερηφανεύεσθαι τὸν ἀσεβῆ ἐμπυρίζεται ὁ πτωχὸς, συλλαμβάνονται ἐν διαβουλίοις οἷς διαλογίζονται. • Δοκεῖς πόῤῥωθεν ἑστάναι, Δέσποτα καὶ μὴ ὁρᾶν τὰ ἀνθρώπεια, τοῖς ἀδικουμένοις οὐκ ἐπαμύνων· ὑπὸ δὲ τῆς ἀθυμίας, οἷόν τινος πυρὸς, οἱ ἀδικούμενοι κατατήκονται τῶν ἀδικούντων τὴν ἀλαζονείαν θεώμενοι . Σφόδρα δὲ προσφυῶς τὸ ἐμπυρίζεται ἐπὶ τῶν ἀθυμούντων τέθεικεν· ἐμπιπραμένοις γὰρ οἱ ἀθυμοῦντες ἐοίκασι, καὶ οἷόν τινα καπνὸν διὰ στόματος τὸν στεναγμὸν ἀναπέμπουσι . Βλάβη δὲ αὐτοῖς, φησὶν, ἀπὸ τῆς ἀθυμίας γενήσεται, λογισμοῖς οὐκ εὐπρεπέσι χρωμένοις, ἀλλὰ περὶ τῆς σῆς διχονοοῦσι προνοίας. Τοῦτο γὰρ σημαίνει τὸ, • συλλαμβάνονται ἐν διαβουλίοις οἷς διαλογίζονται. » Καὶ τὴν αἰτίαν διδάσκων ἐπήγαγεν ·
Hina ti, Kyrie, aphestēkas makrothen? hyperoras en eukairiais, en thlipsesin? En tǭ hyperēphaneuesthai ton asebē empyrizetai ho ptōchos, syllambanontai en diabouliois hois dialogizontai. • Dokeis porrhōthen hestanai, Despota kai mē horan ta anthrōpeia, tois adikoumenois ouk epamynōn; hypo de tēs athymias, hoion tinos pyros, hoi adikoumenoi katatēkontai tōn adikountōn tēn alazoneian theōmenoi . Sphodra de prosphyōs to empyrizetai epi tōn athymountōn tetheiken; empipramenois gar hoi athymountes eoikasi, kai hoion tina kapnon dia stomatos ton stenagmon anapempousi . Blabē de autois, phēsin, apo tēs athymias genēsetai, logismois ouk euprepesi chrōmenois, alla peri tēs sēs dichonoousi pronoias. Touto gar sēmainei to, • syllambanontai en diabouliois hois dialogizontai. » Kai tēn aitian didaskōn epēgagen ;
"Why, Lord, have you stood far off? Do you overlook us at the right times, in afflictions? While the ungodly man is proud, the poor man is set on fire; they are caught in the schemes they devise." You seem, Master, to stand far off and not to see human affairs, since you do not defend the wronged; and the wronged waste away with despondency as with fire, seeing the arrogance of those who wrong them. Very aptly he used "is set on fire" of the despondent; for the despondent are like people on fire and send up their groaning through the mouth like smoke. But harm will come to them from their despondency, he says, if they use unseemly reasonings and are divided in mind about your providence. This is what "they are caught in the schemes they devise" means. And teaching the cause he added:
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« Ὅτι ἐπαινεῖται ὁ ἁμαρτωλὸς ἐν ταῖς ἐπιθυμίαις τῆς ψυχῆς αὐτοῦ, καὶ ὁ ἀδικῶν εὐλογεῖται. Μύρια γὰρ δεινὰ δρῶντες, καὶ ἐπαίνους παρὰ τῶν κολάκων καρποῦνται.
« Hoti epaineitai ho hamartōlos en tais epithymiais tēs psychēs autou, kai ho adikōn eulogeitai. Myria gar deina drōntes, kai epainous para tōn kolakōn karpountai.
"For the sinner is praised in the desires of his soul, and the wrongdoer is blessed." For while doing countless terrible things they also reap praise from flatterers.
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« Παρώξυνε τὸν Κύριον ὁ ἁμαρτωλὸς κατὰ τὸ πλῆθος τῆς ὀργῆς αὐτοῦ. Ἐνταῦθα ὑποστικτέον, εἶτα ἐπενεκτέον, « οὐκ ἐκζητήσει. • ᾿Αντὶ τοῦ, παρώξυνε τὸν Κύριον λέγων, « Οὐκ ἐκζητήσει. » Μανίᾳ γὰρ καὶ λύττῃ χρώμενος, ὡς οὐδενὸς ἐφορῶντος, εἰς πᾶσαν ἄττει παρανομίαν, οὐχ ἡγούμενος ἐκζητεῖν τὸν κριτὴν τὰ γινόμενα. Εἶτα τοῦτο σαφέστερον λέγει ·
« Parōxyne ton Kyrion ho hamartōlos kata to plēthos tēs orgēs autou. Entautha hypostikteon, eita epenekteon, « ouk ekzētēsei. • ᾿Anti tou, parōxyne ton Kyrion legōn, « Ouk ekzētēsei. » Manią gar kai lyttę̄ chrōmenos, hōs oudenos ephorōntos, eis pasan attei paranomian, ouch hēgoumenos ekzētein ton kritēn ta ginomena. Eita touto saphesteron legei ;
"The sinner has provoked the Lord; according to the greatness of his anger." Here one should put a comma and then add, "he will not seek out." That is, he provoked the Lord by saying, "He will not seek out." Acting in madness and frenzy, as if no one were watching, he rushes into every lawlessness, not thinking that the Judge seeks out what is done. Then he says this more clearly:
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« Οὐκ ἔστιν ὁ Θεὸς ἐνώπιον αὐτοῦ.» Ὁ ἅπιστος καὶ ὁ ἁμαρτωλὸς οὐδέποτε τίθεται πρὸ ὀφθαλμῶν αὐτοῦ τὸν Θεόν· ἀλλ᾽ ἑκάστης ἡμέρας καὶ ἐν παντὶ καιρῷ μιαίνει καὶ ῥυποῖ τὰς ὁδοὺς αὐτοῦ, μὴ πιστεύων ὅτι ἔστι κρίσις.] Τί δὲ τούτου τὸ αἴτιον; « Βεβηλοῦνται αἱ ὁδοὶ αὐτοῦ ἐν παντὶ καιρῷ. ᾿Ανταναιρείται τὰ κρίματά σου ἀπὸ προσώπου αὐτοῦ. Παντελῶς τῶν σῶν νόμων καταφρονεῖ · πάντα καιρὸν εἰς παρανομίαν δαπανᾷ. Σμικρύνει γὰρ καὶ εὐτελίζει τὰς ἐντολὰς τοῦ Θεοῦ ὁ ἄπιστος.] • Πάντων τῶν ἐχθρῶν αὐτοῦ κατακυριεύσει. » ᾿Αλλ' ὅμως καὶ τοιαῦτα δρῶν κατευοδοῦται. Εἶτα τοῦ τύφου τὴν ὑπερβολὴν ζωγραφεῖ.
« Ouk estin ho Theos enōpion autou.» Ho hapistos kai ho hamartōlos oudepote tithetai pro ophthalmōn autou ton Theon; all᾽ hekastēs hēmeras kai en panti kairǭ miainei kai rhypoi tas hodous autou, mē pisteuōn hoti esti krisis.] Ti de toutou to aition? « Bebēlountai hai hodoi autou en panti kairǭ. ᾿Antanaireitai ta krimata sou apo prosōpou autou. Pantelōs tōn sōn nomōn kataphronei ; panta kairon eis paranomian dapaną. Smikrynei gar kai eutelizei tas entolas tou Theou ho apistos.] • Pantōn tōn echthrōn autou katakyrieusei. » ᾿All' homōs kai toiauta drōn kateuodoutai. Eita tou typhou tēn hyperbolēn zōgraphei.
"God is not before him." [The unbeliever and the sinner never sets God before his eyes, but every day and at every time he defiles and soils his ways, not believing that there is a judgment.] What is the cause of this? "His ways are profaned at every time. Your judgments are removed from his sight." He utterly despises your laws; he spends every moment in lawlessness. [For the unbeliever belittles and makes light of God's commandments.] "He will lord it over all his enemies." Yet even doing such things he prospers. Then he paints the excess of his conceit.
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« Εἶπε γὰρ ἐν καρδίᾳ αὐτοῦ · Οὐ μὴ σαλευθῶ ἀπὸ γενεᾶς εἰς γενεὰν ἄνευ κακοῦ. » Σαφέστερον τοῦτο ὁ Σύμμαχος ἡρμήνευσεν· « Οὐ περιτραπήσομαι εἰς γενεὰν καὶ γενεὰν, οὔτε ἕσομαι ἐν κακώσει. » Καὶ ταύτῃ κέχρηται τῇ θρασύτητι· καὶ ἡγεῖται μηδὲν δεινὸν ὑποστήσεσθαι πάντα μετιὼν τῆς κακίας τὰ εἴδη.
« Eipe gar en kardią autou ; Ou mē saleuthō apo geneas eis genean aneu kakou. » Saphesteron touto ho Symmachos hērmēneusen; « Ou peritrapēsomai eis genean kai genean, oute hesomai en kakōsei. » Kai tautę̄ kechrētai tę̄ thrasytēti; kai hēgeitai mēden deinon hypostēsesthai panta metiōn tēs kakias ta eidē.
"For he said in his heart, I shall not be shaken from generation to generation, without harm." Symmachus translated this more clearly: "I shall not be overturned to generation and generation, nor shall I be in affliction." He shows this boldness and thinks he will suffer nothing terrible while pursuing every form of vice.
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Οὗ ἀρᾶς τὸ στόμα αὐτοῦ γέμει, καὶ πικρίας, καὶ δόλου· ὑπὸ τὴν γλῶσσαν αὐτοῦ κόπος, καὶ πόνος. • Δόλους γὰρ ῥάπτει, καὶ τυρεύει κακά, καὶ βίον ἔχει τὰς κατὰ τῶν πενήτων ἐπιβουλάς. [Κόπος ἀνόνητος καὶ πόνος ἀκερδής· δίχα τούτου τὴν γλῶσσαν οὐ κινεῖ καὶ σαλεύει.]
Hou aras to stoma autou gemei, kai pikrias, kai dolou; hypo tēn glōssan autou kopos, kai ponos. • Dolous gar rhaptei, kai tyreuei kaka, kai bion echei tas kata tōn penētōn epiboulas. [Kopos anonētos kai ponos akerdēs; dicha toutou tēn glōssan ou kinei kai saleuei.]
"His mouth is full of cursing and bitterness and deceit; under his tongue are toil and trouble." For he stitches together deceits, contrives evils, and makes plots against the poor his way of life. [Toil without profit and trouble without gain: without this he does not move or stir his tongue.]
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· Ἐγκάθηται ἐν ἐνέδρᾳ μετὰ πλουσίων ἐν ἀποκρύφοις, τοῦ ἀποκτεῖναι ἀθῶον. › Καὶ ἐν συλλόγοις δὲ, καὶ ἐν συνεδρίοις καθήμενος, ἐνέδρας τινὰς καὶ μηχανὰς τοῖς ἀναιτίοις κατασκευάζει. [ Οἱ πλουτοῦντες τῇ ἀσεβείᾳ διαπαντὸς τῇ εἰρωνείᾳ ζῶσιν · ἐνεδρεύουσι γὰρ τοὺς ἀκάκους · ἄλλως τε καὶ οἱ πλούσιοι ἐνεδρεύουσι τοὺς πένητας. Ὁ διάβολος λεληθότως γὰρ τὸν Χριστὸν ἐζήτησεν ἀποκτεῖναι · ἀθῶος γὰρ ταῖς χερσὶ καὶ καθαρὸς τῇ καρδίᾳ μόνος ὁ Θεός. ]
; Enkathētai en enedrą meta plousiōn en apokryphois, tou apokteinai athōon. › Kai en syllogois de, kai en synedriois kathēmenos, enedras tinas kai mēchanas tois anaitiois kataskeuazei. [ Hoi ploutountes tę̄ asebeią diapantos tę̄ eirōneią zōsin ; enedreuousi gar tous akakous ; allōs te kai hoi plousioi enedreuousi tous penētas. Ho diabolos lelēthotōs gar ton Christon ezētēsen apokteinai ; athōos gar tais chersi kai katharos tę̄ kardią monos ho Theos. ]
"He sits in ambush with the rich in secret places, to kill the innocent." Sitting in gatherings and councils he prepares ambushes and devices for the blameless. [Those who are rich in impiety always live in dissimulation, for they lie in wait for the innocent; and besides, the rich lie in wait for the poor. For the devil secretly sought to kill Christ; for God alone is innocent in hands and pure in heart.]
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« Οἱ ὀφθαλμοὶ αὐτοῦ εἰς τὸν πένητα ἀποβλέπουσιν · ἐνεδρεύει ἐν ἀποκρύφῳ, ὡς λέων ἐν τῇ μάνδρᾳ αὐτοῦ · ἐνεδρεύει τοῦ ἁρπάσαι πτωχὸν ἐν τῷ ἑλκῦσαι αὐτόν. Ἐν τῇ παγίδι αὐτοῦ ταπεινώσει αὐτόν. » Καθάπερ ὁ λέων τῇδε κἀκεῖσε μεταφέρει τὸ ὄμμα θήραν ἐπιζητῶν· οὕτως οὗτος νύκτωρ καὶ μεθ' ἡμέραν ἁρπαγῆς καὶ πλεονεξίας ἐπινοεῖ μηχανάς · ἀλλ᾽ ὅμως « κύψει καὶ πεσεῖται. › [Ὡς ὁ λέων ἐν τῷ σπηλαίῳ ἀεὶ ἐνεδρεύει ἁρπάσαι, οὕτω καὶ ὁ διάβολος ἐν τῇ συναγωγῇ τῶν Ἰουδαίων ὡς ἐν μάνδρᾳ ἐθήρευσε τὸν Χριστὸν, νομίσας αὐτὸν ψιλὸν ἄνθρωπον εἶναι. ] « Ἐν τῷ αὐτὸν κατακυριεῦσαι τῶν πενήτων. » Ὅταν γὰρ πάντων περιγένηται, ἥκιστα διαφεύξεται τοῦ θανάτου τὸ στόμα· ἀλλὰ τοῖς ἄλλοις παραπλησίως τῷ τάφῳ παραδοθήσεται. [ Ἐνόμισε οὖν ὁ ἐχθρὸς καὶ αὐτῶν τῶν ἀποστόλων κυριεύειν, ἀλλὰ καὶ τῶν μαρτύρων· ὅταν οὖν ἔδοξε πάντων κεκρατηκέναι, τότε συντριβεὶς ἔπεσε· τὸ γὰρ κύψει συντριβῆναι δηλοῦται. ]
« Hoi ophthalmoi autou eis ton penēta apoblepousin ; enedreuei en apokryphǭ, hōs leōn en tę̄ mandrą autou ; enedreuei tou harpasai ptōchon en tǭ helkysai auton. En tę̄ pagidi autou tapeinōsei auton. » Kathaper ho leōn tę̄de kakeise metapherei to omma thēran epizētōn; houtōs houtos nyktōr kai meth' hēmeran harpagēs kai pleonexias epinoei mēchanas ; all᾽ homōs « kypsei kai peseitai. › [Hōs ho leōn en tǭ spēlaiǭ aei enedreuei harpasai, houtō kai ho diabolos en tę̄ synagōgę̄ tōn Ioudaiōn hōs en mandrą ethēreuse ton Christon, nomisas auton psilon anthrōpon einai. ] « En tǭ auton katakyrieusai tōn penētōn. » Hotan gar pantōn perigenētai, hēkista diapheuxetai tou thanatou to stoma; alla tois allois paraplēsiōs tǭ taphǭ paradothēsetai. [ Enomise oun ho echthros kai autōn tōn apostolōn kyrieuein, alla kai tōn martyrōn; hotan oun edoxe pantōn kekratēkenai, tote syntribeis epese; to gar kypsei syntribēnai dēloutai. ]
"His eyes look upon the poor; he lies in ambush in secret like a lion in his den; he lies in wait to seize the poor, to seize the poor when he drags him off. In his snare he will humble him." As the lion turns its eye this way and that seeking prey, so this man night and day devises schemes of robbery and greed. Yet "he will stoop and fall." [As the lion always lies in wait in its cave to seize, so the devil too, in the synagogue of the Jews as in a den, hunted Christ, thinking him a mere man.] "When he lords it over the poor." For when he has overcome all, he will by no means escape the mouth of death, but will be handed over to the tomb like the others. [The enemy thought he would lord it over the apostles themselves and over the martyrs; but when he seemed to have conquered all, then he was crushed and fell; for "he will stoop" signifies being crushed.]
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« Εἶπε γὰρ ἐν καρδίᾳ αὐτοῦ, Ἐπιλέλησται ὁ Θεὸς, ἀπέστρεψε τὸ πρόσωπον αὐτοῦ τοῦ μὴ βλέπειν εἰς τέλος. » [ Ταῦτα δὲ πάντα ὁ ἀσεβὴς κατὰ τῶν πενήτων τοῦ Θεοῦ διαπράττεται· ἑαυτὸν ἀπατῶν καὶ τοῖς ἑαυτοῦ λογισμοῖς μὴ εἶναι Θεὸν ἔφορον διανοούμενος. Εἶπε γοῦν ἐν τῇ καρδίᾳ αὐτοῦ, Ἐπιλέλησται ὁ Θεὸς, ἀπέστρεψε τὸ πρόσωπον αὐτοῦ, τοῦ μὴ ἐπιβλέπειν εἰς τέλος. Καὶ οὐδὲν αὐτὸν ὀνήσει τὰ δυσσεβῆ ῥήματα, καὶ οἱ ἀθεότητος λογισμοί · ἀλλὰ δι' αὐτῶν γνώσεται τῶν πραγμάτων, ὡς ἐφορᾷ τὰ ἀνθρώπεια τῶν ὅλων ὁ πρύτανις. Ἐκ τῶν δυσσεβῶν τούτων ῥημάτων λίαν ἀνιαθεὶς ὁ Προφήτης, πάλιν εἰς εὐχὴν τὸν λόγον μεταβάλλει, λέγων,
« Eipe gar en kardią autou, Epilelēstai ho Theos, apestrepse to prosōpon autou tou mē blepein eis telos. » [ Tauta de panta ho asebēs kata tōn penētōn tou Theou diaprattetai; heauton apatōn kai tois heautou logismois mē einai Theon ephoron dianooumenos. Eipe goun en tę̄ kardią autou, Epilelēstai ho Theos, apestrepse to prosōpon autou, tou mē epiblepein eis telos. Kai ouden auton onēsei ta dyssebē rhēmata, kai hoi atheotētos logismoi ; alla di' autōn gnōsetai tōn pragmatōn, hōs ephorą ta anthrōpeia tōn holōn ho prytanis. Ek tōn dyssebōn toutōn rhēmatōn lian aniatheis ho Prophētēs, palin eis euchēn ton logon metaballei, legōn,
"For he said in his heart, God has forgotten; he has turned away his face so as never to see." [The ungodly man does all these things against God's poor, deceiving himself and thinking in his own reasonings that there is no God who oversees. At least he said in his heart, "God has forgotten; he has turned away his face so as never to look."] But his impious words and atheistic reasonings will not help him at all; through the events themselves he will learn that the ruler of all oversees human affairs. Greatly grieved by these impious words, the prophet turns his speech again into prayer, saying:
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« ᾿Ανάστηθι, Κύριε ὁ Θεός μου, ὑψωθήτω ἡ χείρ σου· μὴ ἐπιλάθῃ τῶν πενήτων σου εἰς τέλος. Ἐπειδὴ οἱ δυσσεβείᾳ καὶ παρανομίᾳ συζῶντες δι᾿ ὧν πράττουσι λέγουσιν, ὡς ἐπιλέλησται ὁ Θεὸς, δίδαξον αὐτοὺς διὰ τῆς πείρας, ὡς οὐκ ἐπιλέλησαι, οὐδ᾽ ἀποστρέφεις τὸ πρόσωπόν σου· ἀλλὰ τῶν ἀδικουμένων κηδεμονίαν ποιεῖς. Καὶ σφοδρότερον ἀχθεσθεὶς ταῖς ἐκείνων βλασφημίαις ἐπήγαγεν ·
« ᾿Anastēthi, Kyrie ho Theos mou, hypsōthētō hē cheir sou; mē epilathę̄ tōn penētōn sou eis telos. Epeidē hoi dyssebeią kai paranomią syzōntes di᾿ hōn prattousi legousin, hōs epilelēstai ho Theos, didaxon autous dia tēs peiras, hōs ouk epilelēsai, oud᾽ apostrepheis to prosōpon sou; alla tōn adikoumenōn kēdemonian poieis. Kai sphodroteron achthestheis tais ekeinōn blasphēmiais epēgagen ;
"Arise, Lord my God; let your hand be lifted up; do not forget your poor for ever." Since those who live in impiety and lawlessness say by their deeds that God has forgotten, teach them by experience that you have not forgotten and do not turn away your face, but take care of the wronged. And more grievously vexed by their blasphemies he added:
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« Ἕνεκεν τίνος παρώργισεν ὁ ἀσεβὴς τὸν Θεόν ; εἶπε γὰρ ἐν καρδίᾳ αὐτοῦ, Οὐκ ἐκζητήσει. Ἀλλὰ κἂν μυριάκις ἐκεῖνος ταῦτα λογίσηται, σὺ βλέπεις · οὕτως γὰρ νοητέον. [Τουτέστιν, Ὅσον ἂν καταπίω τὸν ἄνθρωπον, οὐκ ἔστιν ὁ ἐκζητῶν αὐτὸν, φησὶν ὁ διάβολος. ]
« Heneken tinos parōrgisen ho asebēs ton Theon ? eipe gar en kardią autou, Ouk ekzētēsei. Alla kan myriakis ekeinos tauta logisētai, sy blepeis ; houtōs gar noēteon. [Toutestin, Hoson an katapiō ton anthrōpon, ouk estin ho ekzētōn auton, phēsin ho diabolos. ]
"Why has the ungodly man provoked God? For he said in his heart, He will not seek out." But even if he thinks this countless times, you see; for so it must be understood. [That is: However much I swallow up the man, there is no one who seeks him out, says the devil.]
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«Βλέπεις ὅτι σὺ πόνον καὶ θυμὸν κατανοεῖς, τοῦ παραδοῦναι αὐτὸν εἰς χεῖράς σου. » Οὕτως γὰρ καὶ ὁ Σύμμαχος διέστειλεν· Ὁρᾷς ὅτι σὺ μόχθον καὶ παροργισμὸν ἐποπτεύεις. Καὶ ὁ ᾿Ακύλας · Εἶδες ὅτι σὺ πόνον καὶ παροργισμὸν ἐπιβλέπεις. Κἂν μυριάκις, φησὶν, εἴπωσιν οἱ δυσσεβείᾳ συζῶντες, ὅτι οὐκ ἐπιβλέπεις τὰ ἀνθρώπεια, ἡμεῖς ἴσμεν ὅτι βλέπεις καὶ ἐποπτεύεις τὰς τούτων παρανομίας, καὶ τὴν ἀξίαν αὐτοὺς εἰσπράττῃ ποινήν. « Σοὶ γὰρ ἐγκαταλέλειπται ὁ πτωχὸς, ὀρφανῷ σὺ ἦσθα βοηθός. Διὰ τοῦτό σε ἱκετεύω .
«Blepeis hoti sy ponon kai thymon katanoeis, tou paradounai auton eis cheiras sou. » Houtōs gar kai ho Symmachos diesteilen; Horąs hoti sy mochthon kai parorgismon epopteueis. Kai ho ᾿Akylas ; Eides hoti sy ponon kai parorgismon epiblepeis. Kan myriakis, phēsin, eipōsin hoi dyssebeią syzōntes, hoti ouk epiblepeis ta anthrōpeia, hēmeis ismen hoti blepeis kai epopteueis tas toutōn paranomias, kai tēn axian autous eisprattę̄ poinēn. « Soi gar enkataleleiptai ho ptōchos, orphanǭ sy ēstha boēthos. Dia touto se hiketeuō .
"You see, for you take note of trouble and anger, to deliver him into your hands." Symmachus too punctuated it this way: "You see that you look upon toil and provocation"; and Aquila: "You saw that you behold trouble and provocation." Even if those who live in impiety say countless times that you do not look upon human affairs, he says, we know that you see and observe their lawless deeds and exact from them the penalty they deserve. "For the poor man has been left to you; you have been the helper of the orphan." For this reason I beg you:
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« Σύντριψον τὸν βραχίονα τοῦ ἁμαρτωλοῦ, καὶ πονηροῦ. › Ἔσται δὲ τοῦτο, ἐὰν μόνον τὴν ἁμαρτίαν αὐτοῦ ζητῆσαι θελήσῃς. Εἰ γὰρ τοῦτο γένηται, παραυτίκα φροῦδος ἔσται, καὶ πανωλεθρίᾳ παραδοθήσεται· τοῦτο γὰρ ἐδήλωσεν εἰρηκώς • Ζητηθήσεται ἡ ἁμαρτία αὐτοῦ, καὶ οὐ μὴ εὐρεθῇ·· δι' αὐτὴν μὲν τὴν ἁμαρτίαν · καὶ τοῦτο δὲ σαφέστερον ὁ Σύμμαχος εἴρηκεν Εκζητηθήσεται ἡ ἀσέβεια αὐτοῦ, ἵνα μὴ εὐρεθῇ αὐτός. Ἐκείνης γὰρ ζητουμένης καὶ δεικνυμένης, οὗτος ἀπόλλυται.
« Syntripson ton brachiona tou hamartōlou, kai ponērou. › Estai de touto, ean monon tēn hamartian autou zētēsai thelēsę̄s. Ei gar touto genētai, parautika phroudos estai, kai panōlethrią paradothēsetai; touto gar edēlōsen eirēkōs • Zētēthēsetai hē hamartia autou, kai ou mē eurethę̄;; di' autēn men tēn hamartian ; kai touto de saphesteron ho Symmachos eirēken Ekzētēthēsetai hē asebeia autou, hina mē eurethę̄ autos. Ekeinēs gar zētoumenēs kai deiknymenēs, houtos apollytai.
"Break the arm of the sinner and the evil man." This will happen if only you are willing to seek out his sin. For if this happens, he will at once be gone and handed over to utter destruction. This he showed by saying: "His sin will be sought, and he will not be found," because of that very sin. Symmachus said this more clearly too: "His impiety will be sought out, so that he himself will not be found." For when it is sought and exposed, he perishes.
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« Κύριος βασιλεὺς εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. » Ἐπειδὴ γὰρ οἱ δυσσεβεῖς ἔλεγον, Οὐ ζητεῖ, οὐδὲ βλέπει, εἰκότως ὁ προφητικὸς λόγος διδάσκει ὅτι βασιλεύσει, καὶ οὐχ ἁπλῶς βασιλεύσει, ἀλλ᾽ εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ἴδιον δὲ βασιλέως προμηθεῖσθαι τῶν ἀρχομένων. « Απολεῖσθε, ἔθνη, ἐκ τῆς γῆς αὐτοῦ, » τὰ παρανομίᾳ συζῶντα, τὰ τὸ σωτήριον μὴ δεξάμενα κήρυγμα.
« Kyrios basileus eis ton aiōna, kai eis ton aiōna tou aiōnos. » Epeidē gar hoi dyssebeis elegon, Ou zētei, oude blepei, eikotōs ho prophētikos logos didaskei hoti basileusei, kai ouch haplōs basileusei, all᾽ eis ton aiōna tou aiōnos. Idion de basileōs promētheisthai tōn archomenōn. « Apoleisthe, ethnē, ek tēs gēs autou, » ta paranomią syzōnta, ta to sōtērion mē dexamena kērygma.
"The Lord is king for ever and for ever and ever." Since the impious said, "He does not seek out, nor does he see," the prophetic word fittingly teaches that he will reign, and not simply reign, but for ever and ever; and it belongs to a king to provide for his subjects. "You will perish, O nations, from his land": those who live in lawlessness, who have not received the saving preaching.
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« Τὴν ἐπιθυμίαν τῶν πενήτων εἰσήκουσας, Κύριε, τῇ ἑτοιμασίᾳ τῆς καρδίας αὐτῶν προσέσχε τὸ οὖς σου. » Τὴν δὲ ἑτοιμασίαν τὴν πρόθεσιν ὁ Σύμμαχος εἴρηκεν. Οἶδας, φησὶν, ἀκριβῶς τίνος ἐπιθυμοῦσιν οἱ πένητες, καὶ ποίαν πρόθεσιν ἔχουσιν. Εἶτα ταύτην διδάσκει σαφέστερον.
« Tēn epithymian tōn penētōn eisēkousas, Kyrie, tę̄ hetoimasią tēs kardias autōn prosesche to ous sou. » Tēn de hetoimasian tēn prothesin ho Symmachos eirēken. Oidas, phēsin, akribōs tinos epithymousin hoi penētes, kai poian prothesin echousin. Eita tautēn didaskei saphesteron.
"You have heard the desire of the poor, Lord; your ear has attended to the readiness of their heart." Symmachus said "purpose" for "readiness." You know exactly, he says, what the poor desire and what purpose they have. Then he teaches it more clearly:
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« Κρίναι ὀρφανῷ καὶ ταπεινῷ. » Τούτου, φησὶν, ἐφίεται τῶν ἀδικουμένων ἕκαστος · « μὴ προσθῇ ἔτι τοῦ μεγαλαυχεῖν ἄνθρωπος ἐπὶ τῆς γῆς. • Τῶν γὰρ ἀσεβείᾳ καὶ παρανομίᾳ χρωμένων κολαζομένων, ὄφελος ἔσται μέγιστον τῶν ἄλλων ἀνθρώπων εἰς τούτους ἀφορώντων, καὶ δρᾶν τὰ ὅμοια μὴ τολμώντων. Ταῦτα δὲ οὐχ ἁπλῶς ὁ προφήτης τῷ προκειμένῳ συνῆψε ψαλμῷ· ἀλλὰ πρῶτον μὲν δεῖξαι βουλόμενος ὅπως διέκειτο πάλαι τῶν ἀνθρώπων ἡ φύσις, καὶ ὅτι ὁ μονογενὴς τοῦ Θεοῦ Λόγος εἰς καιρὸν ἐνανθρωπήσας κατάλληλα τοῖς τραύμασιν ἐπέθηκε φάρμακα. Πρὸς δὲ γε τούτοις διδάσκει, ὡς τοὺς ὄνησιν οὐδεμίαν ἐκ τῆς εὐεργεσίας δέξασθαι βουληθέντας μείζοσι παραδόσει κολαστηρίοις ὁ τῶν ὅλων Θεὸς ἐν τῇ τῆς δευτέρας ἐπιφανείας ἡμέρᾳ.
« Krinai orphanǭ kai tapeinǭ. » Toutou, phēsin, ephietai tōn adikoumenōn hekastos ; « mē prosthę̄ eti tou megalauchein anthrōpos epi tēs gēs. • Tōn gar asebeią kai paranomią chrōmenōn kolazomenōn, ophelos estai megiston tōn allōn anthrōpōn eis toutous aphorōntōn, kai dran ta homoia mē tolmōntōn. Tauta de ouch haplōs ho prophētēs tǭ prokeimenǭ synēpse psalmǭ; alla prōton men deixai boulomenos hopōs diekeito palai tōn anthrōpōn hē physis, kai hoti ho monogenēs tou Theou Logos eis kairon enanthrōpēsas katallēla tois traumasin epethēke pharmaka. Pros de ge toutois didaskei, hōs tous onēsin oudemian ek tēs euergesias dexasthai boulēthentas meizosi paradosei kolastēriois ho tōn holōn Theos en tę̄ tēs deuteras epiphaneias hēmerą.
"To judge for the orphan and the humble." This, he says, is what each of the wronged desires: "that man on earth may no longer boast." For when those who practice impiety and lawlessness are punished, the greatest benefit comes to other people, who look at them and do not dare to do the like. The prophet did not attach these things to the present psalm at random. First, he wished to show how human nature was once disposed, and that the only-begotten Word of God, made man at the right time, applied medicines suited to the wounds. Besides this he teaches that those who chose to receive no benefit from his kindness the God of all will hand over to greater punishments on the day of the second appearing.
Chapter 10
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« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. » Τοῦτον τὸν ψαλμὸν ὑπὸ τοῦ Σαούλ διωκόμενος ὁ θειότατος Δαβὶδ εἴρηκε πρὸς τοὺς παραινοῦντας αὐτῷ φυγῇ τὴν σωτηρίαν πορίσασθαι. ᾿Αρμόττει δὲ παντὶ ἀδικουμένῳ, καὶ τὴν εἰς Θεὸν ἐλπίδα κεκτημένῳ. Εἰς τὸ τέλος δὲ ἐπιγέγραπται, ἅτε δὴ πρόῤῥησιν περιέχων τῆς δικαίας τοῦ Θεοῦ κρίσεως, καὶ τῆς ἐπενεχθησομένης τοῖς παρανόμοις κολάσεως.
« Eis to telos, psalmos tǭ Dabid. » Touton ton psalmon hypo tou Saoul diōkomenos ho theiotatos Dabid eirēke pros tous parainountas autǭ phygę̄ tēn sōtērian porisasthai. ᾿Armottei de panti adikoumenǭ, kai tēn eis Theon elpida kektēmenǭ. Eis to telos de epigegraptai, hate dē prorrhēsin periechōn tēs dikaias tou Theou kriseōs, kai tēs epenechthēsomenēs tois paranomois kolaseōs.
"To the end: a psalm of David." The most divine David spoke this psalm when he was being pursued by Saul, to those who advised him to secure his safety by flight. It suits everyone who is wronged and has acquired hope in God. It is entitled "to the end" because it contains a prediction of God's just judgment and of the punishment to be brought on the lawless.
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Επὶ τῷ Κυρίῳ πέποιθα · πῶς ἐρεῖτε τῇ ψυχῇ μου, Μεταναστεύου ἐπὶ τὰ ὅρη, ὡς στρουθίον;» Τί δήποτε, φησὶ, παραινεῖτέ μοι φυγεῖν, καὶ τὰ ὄρη περινοστεῖν, στρουθίου δίκην ἐπτοημένου, καὶ τὰς σκηνὰς τῇδε κἀκεῖσε μεταβαίνειν, βεβαίαν ἔχοντι τὴν εἰς Θεὸν ἐλπίδα, καὶ δι' ἐκείνην τοὺς δυσμενεῖς μὴ δειμαίνοντι;
Epi tǭ Kyriǭ pepoitha ; pōs ereite tę̄ psychę̄ mou, Metanasteuou epi ta horē, hōs strouthion?» Ti dēpote, phēsi, paraineite moi phygein, kai ta orē perinostein, strouthiou dikēn eptoēmenou, kai tas skēnas tę̄de kakeise metabainein, bebaian echonti tēn eis Theon elpida, kai di' ekeinēn tous dysmeneis mē deimainonti?
"In the Lord I have put my trust; how will you say to my soul, Flee to the mountains like a sparrow?" Why ever, he says, do you advise me to flee, to wander the mountains like a frightened sparrow, and to move my tents here and there, when I have firm hope in God and because of it do not fear my enemies?
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« Ὅτι ἰδοὺ οἱ ἁμαρτωλοὶ ἐνέτειναν τόξον· σκοτομήνῃ τοὺς εὐθεῖς τῇ καρδίᾳ. Τινὲς καὶ ταῦτα συνῆψαν τοῖς εἰρημένοις στίχοις · ἀλλὰ τὰ ἐπιφερόμενα οὐκ ἐᾷ. Ἐπάγει γάρ · ἡτοίμασαν βέλη εἰς φαρέτραν, τοῦ κατατοξεῦσαι ἐν
« Hoti idou hoi hamartōloi eneteinan toxon; skotomēnę̄ tous eutheis tę̄ kardią. Tines kai tauta synēpsan tois eirēmenois stichois ; alla ta epipheromena ouk eą. Epagei gar ; hētoimasan belē eis pharetran, tou katatoxeusai en
"For behold, the sinners have bent the bow" ... "in a moonless night, the upright in heart." Some joined these words to the preceding verses, but what follows does not allow it. For he adds: "They have prepared arrows in the quiver, to shoot in a moonless night at the upright in heart."
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« Ὅτι ἃ σὺ κατηρτίσω, αὐτοὶ καθεῖλον. » Ἐντεῦθεν δὲ διδασκόμεθα, ὡς πρὸς τὸν Θεὸν ἔτρεψε τοὺς λόγους ὁ προφήτης, ἐντεύξει χρώμενος, καὶ διδάσκων ὡς εὐτρεπῆ τῶν πολεμίων, καὶ τὰ τόξα, καὶ τὰ βέλη, καὶ σκοπὸς αὐτοῖς οἷον ἐν σκοτομήνῃ τινὶ καὶ ἀσελήνῳ νυκτὶ, τοῖς λόχοις καὶ ταῖς ἐνέδραις χρήσασθαι καθ' ἡμῶν. Τὸ γὰρ τῆς ἐπιβουλῆς λαθραῖον καὶ κεκρυμμένον σκοτομήνην ἐκάλεσε· τοῦτο δὲ τὸ ὄνομα τὴν ἀσέληνον νύκτα δηλοῖ. Εὐθεῖς δὲ τῇ καρδίᾳ ὠνόμασεν, οὐ τὴν ἄκραν ἀρετὴν ἑαυτῇ μαρτυρῶν· ἀλλ᾽ εἰδὼς ὅτι πρὸς βλάβην τοῦ Σαούλ οὐδὲν εἰργάσατο πώποτε, ἀλλ᾽ εὐνοίᾳ πλείστῃ περὶ αὐτὸν χρησάμενος διετέλεσεν. « Ὅτι ἃ σὺ κατηρτίσω, αὐτοὶ καθεῖλον. » Οὐχ ἥρπασα, φησὶ, τὴν βασιλείαν, ἀλλὰ τὴν χειροτονίαν παρὰ τῆς σῆς χάριτος ἐδεξάμην. Ἐκεῖνοι δέ με καταλῦσαι πειρῶνται κατὰ τῆς σῆς ὁπλιζόμενοι ψήφου. • Ὁ δὲ δίκαιος τί ἐποίησε; Κύριος ἐν ναῷ ἁγίῳ αὐτοῦ, Κύριος ἐν οὐρανῷ ὁ θρόνος αὐτοῦ· οἱ ὀφθαλμοὶ αὐτοῦ ἐπιβλέπουσι τὴν οἰκουμένην, τὰ βλέφαρα αὐτοῦ ἐξετάζει τοὺς υἱοὺς τῶν ἀνθρώπων. Κύριος ἐξετάζει τὸν δίκαιον, καὶ τὸν ἀσεβῆ. » Ἐκεῖνοι μὲν οὖν τῇ κατ᾿ ἐμοῦ κέχρηνται πονηρία σὺ δὲ ὁ δίκαιος κριτὴς ἐγκαθήμενος τοῖς οὐρανίοις· θώκοις, καὶ τὴν οἰκείαν ἐπιφάνειαν ἐν τῷ ναῷ τῷ ἐπὶ γῆς ποιούμενος, ἐποπτεύεις μὲν τὴν οἰκουμένην ἅπασαν, ἀρκεῖ δὲ σοι μόνον τῶν ὀμμάτων τὰ βλέφαρα, τὰ ἀνθρώπεια πάντα καταμαθεῖν. Οἶσθα δὲ ἀκριβῶς καὶ ἀδίκων καὶ δικαίων τὰς πράξεις, καὶ ταλαντεύεις τοῖς ἔργοις τὰς ἀντιδόσεις. Ἰστέον δὲ, ὅτι καὶ ὀφθαλμοὺς, καὶ βλέφαρα, καὶ θρόνους, καὶ τἄλλα ὅσα τοιαῦτα, σωματικώτερον λέγει, ἀπὸ τῶν ἀνθρωπίνων πραγμάτων τοὺς ἀνθρώπους τὰ θεῖα διδάσκων, καὶ ταῖς θείαις ἐνεργείαις τῶν ἀνθρωπίνων μορίων τὰς προσηγορίας τιθείς. « ῾Ὁ δὲ ἀγαπῶν τὴν ἀδικίαν, μισεῖ τὴν ἑαυτοῦ ψυχήν. » Ὁ τὴν ψυχὴν ἀγαπῶν, τὴν ἀδικίαν μισεῖ· ὁ δὲ περὶ ἐκείνην εὖ διακείμενος, ὄλεθρον τῇ ψυχῇ μηχανᾶται· ἐπισπᾶται γὰρ τὴν θείαν ὀργὴν, περὶ ἧς ὁ προφητικὸς διέξεισι λόγος. « "Ὅτι ἐπιβρέξει ἐπὶ ἁμαρτωλοὺς παγίδας, πῦρ καὶ θεῖον, καὶ πνεῦμα καταιγίδος. » Ἀπὸ τῶν ἤδη περὶ τὰ Σόδομα γινομένων σχηματίζει τὰς τιμωρίας · καὶ γὰρ εἰς ἐκείνας τὰς πόλεις ἔβρεξε Κύριος παρὰ Κυρίου πῦρ καὶ θεῖον ἐκ τοῦ οὐρανοῦ. Ταῦτα τοίνυν κἀνταῦθα ἠπείλησεν · οὐχ ὡς πάντως ταῦτα ἐπάξων, ἀλλὰ διὰ τούτων τὰς παντοδαπὰς κολάσεις παραδηλῶν. « Ἡ μερὶς τοῦ ποτηρίου αὐτῶν. » Ταῦτα, φησὶν, ἑαυτοῖς ἀπεκλήρωσαν τὴν παρανομίαν ἑλόμενοι. Ποτήριον δὲ ἐνταῦθα τὴν τιμωρίαν ὀνομάζει. Οὕτω δὲ καὶ ἐν ἑτέρῳ ψαλμῷ, ὅτι « Ποτήριον ἐν χειρὶ Κυρίου οἶνου ἀκράτου πλῆρες κεράσματος· · καὶ μετ' ὀλίγον· « Πίονται πάντες οἱ ἁμαρτωλοὶ τῆς γῆς. • Τοῦτο τὸ ποτήριον ὁ μακάριος Ἱερεμίας τοῖς ἔθνεσι προσενεγκεῖν ἐκελεύσθη.
« Hoti ha sy katērtisō, autoi katheilon. » Enteuthen de didaskometha, hōs pros ton Theon etrepse tous logous ho prophētēs, enteuxei chrōmenos, kai didaskōn hōs eutrepē tōn polemiōn, kai ta toxa, kai ta belē, kai skopos autois hoion en skotomēnę̄ tini kai aselēnǭ nykti, tois lochois kai tais enedrais chrēsasthai kath' hēmōn. To gar tēs epiboulēs lathraion kai kekrymmenon skotomēnēn ekalese; touto de to onoma tēn aselēnon nykta dēloi. Eutheis de tę̄ kardią ōnomasen, ou tēn akran aretēn heautę̄ martyrōn; all᾽ eidōs hoti pros blabēn tou Saoul ouden eirgasato pōpote, all᾽ eunoią pleistę̄ peri auton chrēsamenos dietelesen. « Hoti ha sy katērtisō, autoi katheilon. » Ouch hērpasa, phēsi, tēn basileian, alla tēn cheirotonian para tēs sēs charitos edexamēn. Ekeinoi de me katalysai peirōntai kata tēs sēs hoplizomenoi psēphou. • Ho de dikaios ti epoiēse? Kyrios en naǭ hagiǭ autou, Kyrios en ouranǭ ho thronos autou; hoi ophthalmoi autou epiblepousi tēn oikoumenēn, ta blephara autou exetazei tous huious tōn anthrōpōn. Kyrios exetazei ton dikaion, kai ton asebē. » Ekeinoi men oun tę̄ kat᾿ emou kechrēntai ponēria sy de ho dikaios kritēs enkathēmenos tois ouraniois; thōkois, kai tēn oikeian epiphaneian en tǭ naǭ tǭ epi gēs poioumenos, epopteueis men tēn oikoumenēn hapasan, arkei de soi monon tōn ommatōn ta blephara, ta anthrōpeia panta katamathein. Oistha de akribōs kai adikōn kai dikaiōn tas praxeis, kai talanteueis tois ergois tas antidoseis. Isteon de, hoti kai ophthalmous, kai blephara, kai thronous, kai talla hosa toiauta, sōmatikōteron legei, apo tōn anthrōpinōn pragmatōn tous anthrōpous ta theia didaskōn, kai tais theiais energeiais tōn anthrōpinōn moriōn tas prosēgorias titheis. « ῾Ho de agapōn tēn adikian, misei tēn heautou psychēn. » Ho tēn psychēn agapōn, tēn adikian misei; ho de peri ekeinēn eu diakeimenos, olethron tę̄ psychę̄ mēchanatai; epispatai gar tēn theian orgēn, peri hēs ho prophētikos diexeisi logos. « "Hoti epibrexei epi hamartōlous pagidas, pyr kai theion, kai pneuma kataigidos. » Apo tōn ēdē peri ta Sodoma ginomenōn schēmatizei tas timōrias ; kai gar eis ekeinas tas poleis ebrexe Kyrios para Kyriou pyr kai theion ek tou ouranou. Tauta toinyn kantautha ēpeilēsen ; ouch hōs pantōs tauta epaxōn, alla dia toutōn tas pantodapas kolaseis paradēlōn. « Hē meris tou potēriou autōn. » Tauta, phēsin, heautois apeklērōsan tēn paranomian helomenoi. Potērion de entautha tēn timōrian onomazei. Houtō de kai en heterǭ psalmǭ, hoti « Potērion en cheiri Kyriou oinou akratou plēres kerasmatos; ; kai met' oligon; « Piontai pantes hoi hamartōloi tēs gēs. • Touto to potērion ho makarios Hieremias tois ethnesi prosenenkein ekeleusthē.
"For what you made, they have torn down." From this we learn that the prophet turned his words to God, making intercession and teaching that the enemies' bows and arrows are ready, and their aim is to use ambushes and snares against us as in a moonless night. He called the secret and hidden character of the plot a moonless night; this word means a night without a moon. He called himself "upright in heart" not to testify to his own perfect virtue, but knowing that he had never done anything to harm Saul and had continued to show him the greatest goodwill. "For what you made, they have torn down." I did not seize the kingdom, he says; I received the appointment from your grace. But they are trying to destroy me, arming themselves against your decision. "But the righteous, what has he done? The Lord is in his holy temple; the Lord, his throne is in heaven. His eyes look upon the world; his eyelids examine the sons of men. The Lord examines the righteous and the ungodly." They, then, practice wickedness against me; but you, the just Judge, seated on the heavenly throne and making your own manifestation in the temple on earth, watch over the whole world, and the eyelids of your eyes alone are enough for you to learn all human affairs. You know exactly the deeds of the unjust and the just, and you weigh out recompense according to works. It should be known that he speaks rather bodily of eyes, eyelids, thrones, and all such things, teaching people divine things from human things and giving the names of human members to the divine activities. "But he who loves injustice hates his own soul." He who loves his soul hates injustice; but he who is well disposed toward it contrives destruction for his soul, for he draws down the divine wrath, of which the prophetic word speaks. "For he will rain snares on sinners, fire and brimstone and a stormy wind." He shapes the punishments from what happened at Sodom; for on those cities the Lord rained fire and brimstone from the Lord out of heaven. He threatened these things here too, not as if he would bring exactly these, but signifying through them punishments of every kind. "The portion of their cup." These things, he says, they have allotted to themselves by choosing lawlessness. Here he calls punishment a cup. So too in another psalm: "A cup is in the hand of the Lord, full of a mixture of unmixed wine"; and a little after, "All the sinners of the earth will drink." The blessed Jeremiah was commanded to offer this cup to the nations.
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« Ὅτι δίκαιος Κύριος, καὶ δικαιοσύνας ἠγάπησεν· εὐθύτητας οἶδε τὸ πρόσωπον αὐτοῦ. › Ταῦτα, φησὶν, ἐπιφέρει τοῖς κακίᾳ συζῶσι τῶν ὅλων ὁ Κύριος · ἐπεὶ δικαιοσύνης ὑπάρχει πηγή, καὶ οἷόν τινι πηδαλίῳ τῇ εὐθύτητι χρώμενος ἰθύνει τὰ σύμπαντα.
« Hoti dikaios Kyrios, kai dikaiosynas ēgapēsen; euthytētas oide to prosōpon autou. › Tauta, phēsin, epipherei tois kakią syzōsi tōn holōn ho Kyrios ; epei dikaiosynēs hyparchei pēgē, kai hoion tini pēdaliǭ tę̄ euthytēti chrōmenos ithynei ta sympanta.
"For the Lord is righteous and has loved righteousness; his face beholds uprightness." The Lord of all brings these things on those who live in vice, he says, since he is the fountain of righteousness and steers all things using uprightness as a rudder.
Chapter 11
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« Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης, ψαλμὸς τῷ Δαβίδ. » Τῆς αὐτῆς ἔχεται καὶ οὗτος ὁ ψαλμός διανοίας . Διαβάλλει γὰρ τοὺς διπλόῃ κεχρημένους, καὶ φιλίαν μὲν ὑπισχνουμένους, προϊεμένους δὲ αὐτὸν τῷ πολεμίῳ Σαούλ, καὶ μηνύοντας ἔνθα διῆγεν. Ὑπὲρ δὲ τῆς ὀγδόης τὴν ἐπιγραφὴν ἔχει ἄτε δὴ τῆς δικαίας τοῦ Θεοῦ κρίσεως μεμνημένος, ἣν μετὰ τὴν ἑβδόμην ποιήσεται, καθὰ προειρήκαμεν , ὁ δίκαιος κριτής. Διὰ τοῦτο καὶ εἰς τὸ τέλος προγέγραπται , ὡς χρόνοις ὕστερον τῆς προῤῥήσεως ἐσομένης.
« Eis to telos hyper tēs ogdoēs, psalmos tǭ Dabid. » Tēs autēs echetai kai houtos ho psalmos dianoias . Diaballei gar tous diploę̄ kechrēmenous, kai philian men hypischnoumenous, proïemenous de auton tǭ polemiǭ Saoul, kai mēnyontas entha diēgen. Hyper de tēs ogdoēs tēn epigraphēn echei ate dē tēs dikaias tou Theou kriseōs memnēmenos, hēn meta tēn hebdomēn poiēsetai, katha proeirēkamen , ho dikaios kritēs. Dia touto kai eis to telos progegraptai , hōs chronois hysteron tēs prorrhēseōs esomenēs.
"To the end, for the eighth: a psalm of David." This psalm too keeps the same sense. It denounces the double-dealers who promised friendship but betrayed him to his enemy Saul and reported where he was staying. It has the title "for the eighth" because it mentions the just judgment of God, which the just Judge will hold after the seventh, as we said before. For this reason "to the end" is also written at its head, since the prediction would be fulfilled at a later time.
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« Σῶσόν με, Κύριε, ὅτι ἐκλέλοιπεν ὅσιος, ὅτι ὠλιγώθησαν αἱ ἀλήθειαι ἀπὸ τῶν υἱῶν τῶν ἀνθρώπων. » Τῆς παρὰ σοῦ, Δέσποτα, σωτηρίας ἀπολαῦσαι παρακαλῶ. Ἐπειδὴ κινδυνεύει τῆς ἀληθείας ἀποσβεσθῆναι τὸ χρῆμα, πάντων, ὡς ἔπος εἰπεῖν, τὴν πρὸς ἀλλήλους ἀπιστίαν νενοσηκότων. Εἶτα διηγεῖται σαφέστερον τὰ τολμώμενα.
« Sōson me, Kyrie, hoti ekleloipen hosios, hoti ōligōthēsan hai alētheiai apo tōn huiōn tōn anthrōpōn. » Tēs para sou, Despota, sōtērias apolausai parakalō. Epeidē kindyneuei tēs alētheias aposbesthēnai to chrēma, pantōn, hōs epos eipein, tēn pros allēlous apistian nenosēkotōn. Eita diēgeitai saphesteron ta tolmōmena.
"Save me, Lord, for the holy man has failed, for truths have dwindled from among the sons of men." I beg to enjoy salvation from you, Master, since the very thing called truth is in danger of being extinguished, almost everyone being sick with distrust toward one another. Then he recounts more clearly what they dare to do.
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« Μάταια ἐλάλησεν ἕκαστος πρὸς τὸν πλησίον αὐτοῦ. • Ὑποκρίνονται φιλίαν, καὶ τὰ πολεμίων ἐργάζονται. « Χείλη δόλια ἐν καρδίᾳ καὶ ἐν καρδίᾳ ἐλάλησε κακά. » Μετὰ δόλου, φησὶν, ἀλλήλοις προσδιαλέγονται. Καὶ οὗτος τοῖς χείλεσι χρώμενος εἰς τὴν τοῦ πέλας καρδίαν τὰ ψευδῆ παραπέμπει· κἀκεῖνος πάλιν ὁμοίως ἀντιπέμπει τὰ ὅμοια . Ἐντεῦθεν λοιπὸν αὐτοῖς ἀπειλεῖ τιμωρίαν.
« Mataia elalēsen hekastos pros ton plēsion autou. • Hypokrinontai philian, kai ta polemiōn ergazontai. « Cheilē dolia en kardią kai en kardią elalēse kaka. » Meta dolou, phēsin, allēlois prosdialegontai. Kai houtos tois cheilesi chrōmenos eis tēn tou pelas kardian ta pseudē parapempei; kakeinos palin homoiōs antipempei ta homoia . Enteuthen loipon autois apeilei timōrian.
"Each has spoken vain things to his neighbor." They pretend friendship and do the work of enemies. "Deceitful lips are in the heart, and with the heart he has spoken evil." They converse with one another with deceit, he says. This one, using his lips, sends falsehoods into his neighbor's heart, and that one in turn sends back the like. From here on he threatens them with punishment.
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· Ἐξολοθρεύσει Κύριος πάντα τὰ χείλη τὰ δόλια, γλῶσσαν μεγαλοῤῥήμονα. • Τί δὲ τῆς μεγαλοῤῥημοσύνης τὸ εἶδος;
; Exolothreusei Kyrios panta ta cheilē ta dolia, glōssan megalorrhēmona. • Ti de tēs megalorrhēmosynēs to eidos?
"The Lord will destroy all deceitful lips, the tongue that speaks great things." What is the form of this boastful speech?
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« Τοὺς εἰπόντας, Τὴν γλῶσσαν ἡμῶν μεγαλυνοῦμεν, τὰ χείλη ἡμῶν παρ᾿ ἡμῖν ἐστι· τὶς ἡμῶν κύριός ἐστιν; » Οὐκ ἀνέχονται, φησὶ, μετρῆσαι τῇ φύσει τοὺς λόγους, οὐδὲ εἰς τοὺς θείους ἀποβλέπειν ἐθέλουσι νόμους, ἀλλ' ἀθυρώτοις στόμασι κεχρημένοι, μετ᾿ ἀδείας ὅπερ βούλονται φθέγγονται, τῆς θείας μακροθυμίας καταφρονοῦντες, καὶ μηδὲ τελεῖν ὑπὸ τὴν τοῦ Θεοῦ δεσποτείαν νομίζοντες. Τοιοῦτος ἦν ὁ Φαραώ· διόπερ καὶ ἔλεγεν· « Οὐκ οἶδα τὸν Κύριον. » Τοιοῦτος ἦν ὁ Ῥαψάκης, λέγειν τολμῶν· • Μή σε ἀπατάτω ὁ Θεός σου, ᾧ σὺ πέποιθας ἐπ᾿ αὐτῷ ὅτι ῥύσεται τὴν Ἱερουσαλήμ ἐκ χειρός μου. • Τοιοῦτος Ναβουχοδονόσωρ τοὺς γενναίους ἐκείνους δεδιττόμενος παῖδας, καὶ λέγειν οὐ φρίττων, « Τις ὁ Θεός ὃς ἐξελεῖται ὑμᾶς ἐκ τῶν χειρῶν μου;» ᾿Αλλ' ὅμως κἀκεῖνοι ποινὴν ἔδοσαν ὧν ἐτόλμησαν, καὶ οὗτοι περὶ ὧν ὁ προφητικὸς διέξεισι λόγος τὰς ἀξίας τίσουσι δίκας· καὶ τοῦτο σημαίνων ἐπήγαγεν·
« Tous eipontas, Tēn glōssan hēmōn megalynoumen, ta cheilē hēmōn par᾿ hēmin esti; tis hēmōn kyrios estin? » Ouk anechontai, phēsi, metrēsai tę̄ physei tous logous, oude eis tous theious apoblepein ethelousi nomous, all' athyrōtois stomasi kechrēmenoi, met᾿ adeias hoper boulontai phthengontai, tēs theias makrothymias kataphronountes, kai mēde telein hypo tēn tou Theou despoteian nomizontes. Toioutos ēn ho Pharaō; dioper kai elegen; « Ouk oida ton Kyrion. » Toioutos ēn ho Rhapsakēs, legein tolmōn; • Mē se apatatō ho Theos sou, hǭ sy pepoithas ep᾿ autǭ hoti rhysetai tēn Hierousalēm ek cheiros mou. • Toioutos Nabouchodonosōr tous gennaious ekeinous dedittomenos paidas, kai legein ou phrittōn, « Tis ho Theos hos exeleitai hymas ek tōn cheirōn mou?» ᾿All' homōs kakeinoi poinēn edosan hōn etolmēsan, kai houtoi peri hōn ho prophētikos diexeisi logos tas axias tisousi dikas; kai touto sēmainōn epēgagen;
"Those who said, We will magnify our tongue; our lips are our own; who is lord over us?" They will not measure their words by their nature, he says, nor are they willing to look to the divine laws; with mouths that have no door they say whatever they wish without fear, despising the divine long-suffering and thinking they are not under God's lordship. Such was Pharaoh; therefore he said, "I do not know the Lord." Such was Rabshakeh, who dared to say: "Do not let your God, in whom you trust, deceive you, saying that he will deliver Jerusalem out of my hand." Such was Nebuchadnezzar, who frightened those noble young men and did not shudder to say, "Who is the God who will deliver you out of my hands?" But those men paid the penalty for what they dared, and these of whom the prophetic word speaks will pay the punishment they deserve. Signifying this he added:
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« Ἕνεκεν τῆς ταλαιπωρίας τῶν πτωχῶν, καὶ τοῦ στεναγμοῦ τῶν πενήτων, νῦν ἀναστήσομαι, λέγει Κύριος· θήσομαι ἐν σωτηρίῳ, παῤῥησιάσομαι ἐν αὐτῷ. » Οὐ περιόψομαι γὰρ αὐτοὺς όλοφυρομένους, καὶ στένοντας διὰ τὴν εἰς αὐτοὺς τολμωμένην παρανομίαν· ἀλλὰ τὴν μακροθυμίαν καθάπερ τινὰ ὕπνον ἀποσεισάμενος, περιφανῆ καὶ λαμπρὰν αὐτῶν τὴν σωτηρίαν ποιήσομαι. Οὕτω γὰρ ὁ Σύμμαχος ἡρμήνευσε, « Τάξω σωτήριον ἐμφανές. › Καὶ διδάσκων ὡς ἀληθῶς ἔσται τὰ εἰρημένα, προστέθεικε ·
« Heneken tēs talaipōrias tōn ptōchōn, kai tou stenagmou tōn penētōn, nyn anastēsomai, legei Kyrios; thēsomai en sōtēriǭ, parrhēsiasomai en autǭ. » Ou periopsomai gar autous olophyromenous, kai stenontas dia tēn eis autous tolmōmenēn paranomian; alla tēn makrothymian kathaper tina hypnon aposeisamenos, periphanē kai lampran autōn tēn sōtērian poiēsomai. Houtō gar ho Symmachos hērmēneuse, « Taxō sōtērion emphanes. › Kai didaskōn hōs alēthōs estai ta eirēmena, prostetheike ;
"Because of the misery of the poor and the groaning of the needy, now I will arise, says the Lord; I will set him in safety; I will speak boldly in it." For I will not overlook them as they wail and groan because of the lawlessness dared against them; but shaking off my long-suffering like sleep, I will make their salvation conspicuous and brilliant. So Symmachus translated: "I will set a manifest salvation." And teaching that what was said will truly happen, he added:
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Τὰ λόγια Κυρίου λόγια ἁγνὰ, ἀργύριον πεπυρωμένον, δοκίμιον ἐν τῇ γῇ, κεκαθαρισμένον ἑπταπλασίως. » Τὸ ἑπταπλασίως ἀντὶ τοῦ πολλαπλασίως τέθεικε · τοῦτο γὰρ σύνηθες τῇ θείᾳ Γραφῇ.
Ta logia Kyriou logia hagna, argyrion pepyrōmenon, dokimion en tę̄ gę̄, kekatharismenon heptaplasiōs. » To heptaplasiōs anti tou pollaplasiōs tetheike ; touto gar synēthes tę̄ theią Graphę̄.
"The words of the Lord are pure words, silver refined by fire, tested in the earth, purified seven times." He put "seven times" for "many times"; this is customary in divine Scripture.
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Σὺ, Κύριε, φυλάξεις ἡμᾶς, καὶ διατηρήσεις ἡμᾶς ἀπὸ τῆς γενεᾶς ταύτης, καὶ εἰς τὸν αἰῶνα. » Ὑπὸ τὸ γὰρ τῆς σῆς φρουρούμενοι χάριτος οὐ μόνον τῆς παρούσης γενεᾶς τὰς πάγας διαφευξόμεθα, ἀλλὰ καὶ τῆς αἰωνίου σωτηρίας τευξόμεθα.
Sy, Kyrie, phylaxeis hēmas, kai diatērēseis hēmas apo tēs geneas tautēs, kai eis ton aiōna. » Hypo to gar tēs sēs phrouroumenoi charitos ou monon tēs parousēs geneas tas pagas diapheuxometha, alla kai tēs aiōniou sōtērias teuxometha.
"You, Lord, will guard us and preserve us from this generation and for ever." For guarded by your grace we shall not only escape the snares of the present generation but also obtain eternal salvation.
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« Κύκλῳ οἱ ἀσεβεῖς περιπατοῦσι, κατὰ τὸ ὕψος σου ἐπολυώρησας τοὺς υἱοὺς τῶν ἀνθρώπων. Οἱ μὲν οὖν δυσσεβείᾳ συζῶντες, τὴν θείαν καταλιπόντες ὁδὸν, τῇδε κἀκεῖσε περιπλανῶνται, κυκλοῦν καὶ οἱονεὶ πολιορκεῖν τοὺς ἐπιεικεστέρους πειρώμενοι. Σὺ δὲ ἀπὸ τοῦ τῆς φύσεως ὕψους φαινόμενος τῆς σῆς ἀξιοῖς κηδεμονίας τοὺς ὑπ᾿ ἐκείνων πολεμουμένους, νῦν μὲν ψυχαγωγῶν ἐν ταῖς θλίψεσι, μετὰ βραχὺ δὲ τελείαν τὴν σωτηρίαν δωρούμενος.
« Kyklǭ hoi asebeis peripatousi, kata to hypsos sou epolyōrēsas tous huious tōn anthrōpōn. Hoi men oun dyssebeią syzōntes, tēn theian katalipontes hodon, tę̄de kakeise periplanōntai, kykloun kai hoionei poliorkein tous epieikesterous peirōmenoi. Sy de apo tou tēs physeōs hypsous phainomenos tēs sēs axiois kēdemonias tous hyp᾿ ekeinōn polemoumenous, nyn men psychagōgōn en tais thlipsesi, meta brachy de teleian tēn sōtērian dōroumenos.
"The ungodly walk round about; according to your height you have cared greatly for the sons of men." Those who live in impiety, having left the divine road, wander here and there, trying to encircle and as it were besiege the more upright. But you, appearing from the height of your nature, count those attacked by them worthy of your care, now comforting them in afflictions, and shortly granting them complete salvation.
Chapter 12
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« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. » Καὶ τοῦτον εἰς ἑαυτὸν ἤνεγκεν τὸν ψαλμὸν ὁ μέγας Δαβὶδ, οὐ μὴν ὑπὸ τοῦ Σαούλ διωκόμενος, ἀλλ᾽ ὑπὸ τοῦ ᾿Αβεσσαλώμ πολεμούμενος. Τὰ μὲν γὰρ κατὰ τὸν Σαούλ πρὸ τῆς ἁμαρτίας ἦν, καὶ διὰ τοῦτο μετὰ πολλῆς ἐλέγετο παῤῥησίας. Τὰ δέ γε κατὰ τὸν ᾿Αβεσσαλώμ μετὰ τὴν ἁμαρτίαν· διὰ τοῦτο κλαυθμὸς καὶ στεναγμός τοῖς λόγοις ἐγκέκραται. • Ἕως πότε, Κύριε, ἐπιλήσῃ μου εἰς τέλος; » Τὴν ἀναβολὴν τῆς βοηθείας ἐπιλησμονὴν προσηγόρευσε. Παρακαλεῖ δὲ μὴ εἰς τέλος ἐπιλησθῆναι · τουτέστι μὴ παντελῶς τῆς θείας γυμνωθῆναι προνοίας. « Ἕως πότε ἀποστρέφεις τὸ πρόσωπόν σου ἀπ᾿ ἐμοῦ; · Ἐκ μεταφορᾶς τῶν ὀργιζομένων, καὶ τοὺς προσκεκρουκότας ὁρᾶν οὐ βουλομένων, τέθεικε τουτὶ τὸ ῥητόν. Διὸ μετ' ὀλίγα λέγει· « Ἐπίβλεψον ἐπ᾿ ἐμὲ, καὶ ἐλέησόν με, › οὔτε πρόσωπον νοῶν τὸ πρόσωπον, οὔτε ἀποστροφὴν τὴν ἀποστροφήν · ἀλλ' ἀπὸ τῶν ἀνθρωπίνων πάλιν σχηματίζει τὸν λόγον. « Ἕως τίνος θήσομαι βουλὰς ἐν ψυχῇ μου, ὀδύνας ἐν καρδίᾳ μου ἡμέρας καὶ νυκτός; » Νύκτωρ καὶ μεθ' ἡμέραν τρυχόμενος διατελῶ, καὶ τοὺς λογισμοὺς στρέφων τε καὶ ἀνελίττων, ποτέ μὲν ἀπολαύσεσθαι φιλανθρωπίας ἐλπίζω, ποτὲ δὲ ἀμφιβάλλω εἰ τεύξομαι· ἄλλοτε δὲ ἀπαγορεύω τὰς χρηστοτέρας ἐλπίδας.
« Eis to telos, psalmos tǭ Dabid. » Kai touton eis heauton ēnenken ton psalmon ho megas Dabid, ou mēn hypo tou Saoul diōkomenos, all᾽ hypo tou ᾿Abessalōm polemoumenos. Ta men gar kata ton Saoul pro tēs hamartias ēn, kai dia touto meta pollēs elegeto parrhēsias. Ta de ge kata ton ᾿Abessalōm meta tēn hamartian; dia touto klauthmos kai stenagmos tois logois enkekratai. • Heōs pote, Kyrie, epilēsę̄ mou eis telos? » Tēn anabolēn tēs boētheias epilēsmonēn prosēgoreuse. Parakalei de mē eis telos epilēsthēnai ; toutesti mē pantelōs tēs theias gymnōthēnai pronoias. « Heōs pote apostrepheis to prosōpon sou ap᾿ emou? ; Ek metaphoras tōn orgizomenōn, kai tous proskekroukotas horan ou boulomenōn, tetheike touti to rhēton. Dio met' oliga legei; « Epiblepson ep᾿ eme, kai eleēson me, › oute prosōpon noōn to prosōpon, oute apostrophēn tēn apostrophēn ; all' apo tōn anthrōpinōn palin schēmatizei ton logon. « Heōs tinos thēsomai boulas en psychę̄ mou, odynas en kardią mou hēmeras kai nyktos? » Nyktōr kai meth' hēmeran trychomenos diatelō, kai tous logismous strephōn te kai anelittōn, pote men apolausesthai philanthrōpias elpizō, pote de amphiballō ei teuxomai; allote de apagoreuō tas chrēstoteras elpidas.
"To the end: a psalm of David." The great David applied this psalm too to himself, not when pursued by Saul but when warred upon by Absalom. The events concerning Saul were before the sin, and therefore he spoke then with great boldness; but those concerning Absalom came after the sin, and therefore weeping and groaning are mixed into his words. "How long, Lord, will you forget me? For ever?" He called the delay of help forgetfulness. He asks not to be forgotten for ever, that is, not to be stripped entirely of divine providence. "How long will you turn your face from me?" He used this expression by a metaphor from people who are angry and do not wish to see those who have offended them. Therefore a little later he says, "Look upon me and have mercy on me," understanding neither the face as a face nor the turning away as a turning away; he again shapes his language from human things. "How long shall I take counsel in my soul, with grief in my heart day and night?" Night and day I am worn out, turning my reasonings over and over: sometimes I hope to enjoy your love for humankind, sometimes I doubt whether I shall obtain it, and at other times I give up the better hopes.
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« Ἕως πότε ὑψωθήσεται ὁ ἐχθρός μου ἐπ᾿ ἐμέ;» Ταῦτα καὶ ἡμῖν ἁρμόττει λέγειν ὑπὸ τοῦ διαβόλου πολεμουμένοις, καὶ τὴν θείαν ἀεὶ συμμαχίαν καλεῖν. Καὶ γὰρ ὁ θειότατος Δαβὶδ ἠνιᾶτο τοὺς πολεμίους ἐπικρατεστέρους ὁρῶν.
« Heōs pote hypsōthēsetai ho echthros mou ep᾿ eme?» Tauta kai hēmin harmottei legein hypo tou diabolou polemoumenois, kai tēn theian aei symmachian kalein. Kai gar ho theiotatos Dabid ēniato tous polemious epikratesterous horōn.
"How long will my enemy be exalted over me?" It is fitting for us too to say this when warred upon by the devil, and always to call on divine help. For the most divine David too was grieved to see his enemies prevailing.
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· Ἐπίβλεψον, εἰσάκουσόν μου, Κύριε ὁ Θεός μου, φώτισον τοὺς ὀφθαλμούς μου, μήποτε ὑπνώσω εἰς θάνατον. » Τῇ νυκτὶ τῶν συμφορῶν περιεχόμενος, οἷόν τινι ὕπνῳ τῇ ἀθυμίᾳ κατέχομαι. Εἰ δὲ φανείη τῆς σῆς ἐπικουρίας τὸ φῶς, καὶ τὴν νύκτα σκεδάσει τῶν συμφορῶν, καὶ τὸν ὕπνον παύσει τῆς · ἀθυμίας. Εἰ δὲ ἀναβάλλοις τὴν βοήθειαν, δέδια μὴ εἰς θάνατον ὁ ὕπνος μεταπέσῃ, ἰσχυροτέρας τῆς λύπης γενομένης τῶν λογισμῶν
; Epiblepson, eisakouson mou, Kyrie ho Theos mou, phōtison tous ophthalmous mou, mēpote hypnōsō eis thanaton. » Tę̄ nykti tōn symphorōn periechomenos, hoion tini hypnǭ tę̄ athymią katechomai. Ei de phaneiē tēs sēs epikourias to phōs, kai tēn nykta skedasei tōn symphorōn, kai ton hypnon pausei tēs ; athymias. Ei de anaballois tēn boētheian, dedia mē eis thanaton ho hypnos metapesę̄, ischyroteras tēs lypēs genomenēs tōn logismōn
"Look upon me, hear me, Lord my God; enlighten my eyes, lest I sleep in death." Surrounded by the night of calamities, I am held by despondency as by a kind of sleep. If the light of your help appears, it will scatter the night of calamities and end the sleep of despondency. But if you delay your help, I fear the sleep may turn into death, grief becoming stronger than my reasonings.
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« Μή ποτε εἴπῃ ὁ ἐχθρός μου, Ἴσχυσα πρὸς αὐτόν. Οἱ θλίβοντές με ἀγαλλιάσονται, ἐὰν σαλευθῶ. » Μή με τοῖς δυσμενέσιν ἀποφήνῃς ἐπίχαρτον · πάντων γάρ μοι τῶν ἀνιαρῶν ἀνιαρώτατον τοῦτο.
« Mē pote eipę̄ ho echthros mou, Ischysa pros auton. Hoi thlibontes me agalliasontai, ean saleuthō. » Mē me tois dysmenesin apophēnę̄s epicharton ; pantōn gar moi tōn aniarōn aniarōtaton touto.
"Lest my enemy say, I have prevailed against him. Those who afflict me will exult if I am shaken." Do not make me a cause of joy to my enemies; that is the most grievous of all grievous things to me.
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· Ἐγὼ δὲ ἐπὶ τῷ ἐλέει σου ἤλπισα. » Καὶ ἐντεῦθεν δῆλον, ὡς μετὰ τὴν ἁμαρτίαν τοῦτον εἴρηκε τὸν ψαλμόν. Οὐ γὰρ δικαιοσύνη, ἀλλ᾽ ἐλέῳ θαῤῥεῖ, καὶ τούτῳ πεποιθέναι φησίν. « ᾿Αγαλλιάσεται ἡ καρδία μου ἐπὶ τῷ σωτηρίῳ σου. » Νῦν μὲν τὰς ἐλπίδας εἰς τὸν ἔλεον ἔχω· τῆς δὲ σωτηρίας ἀπολαύσας, καὶ τῆς ἀθυμίας ἀπαλλαγήσομαι, καὶ μετὰ θυμηδίας ἁπάσης τὴν ὑμνῳδίαν ποιήσομαι. Τοῦτο γὰρ ἐπήγαγεν· « ῎Ασω τῷ Κυρίῳ τῷ εὐεργετήσαντί με, καὶ ψαλῶ τῷ ὀνόματι Κυρίου τοῦ ὑψίστου. » Εἰ γὰρ καὶ τὴν ἄῤῥητον οὐκ ἐπίσταμαι φύσιν, ἀλλ᾽ οὖν ἀπόχρη μοι τὸ ὄνομά σου εἰς τὸ προσκυνεῖν καὶ ὑμνεῖν, καὶ πᾶσαν δικαίαν ἐπικουρίαν αἰτεῖν. Πιστεύω γὰρ ὡς τεύξομαι καὶ τοῦτο μόνον καλῶν.
; Egō de epi tǭ eleei sou ēlpisa. » Kai enteuthen dēlon, hōs meta tēn hamartian touton eirēke ton psalmon. Ou gar dikaiosynē, all᾽ eleǭ tharrhei, kai toutǭ pepoithenai phēsin. « ᾿Agalliasetai hē kardia mou epi tǭ sōtēriǭ sou. » Nyn men tas elpidas eis ton eleon echō; tēs de sōtērias apolausas, kai tēs athymias apallagēsomai, kai meta thymēdias hapasēs tēn hymnǭdian poiēsomai. Touto gar epēgagen; « ᾿Asō tǭ Kyriǭ tǭ euergetēsanti me, kai psalō tǭ onomati Kyriou tou hypsistou. » Ei gar kai tēn arrhēton ouk epistamai physin, all᾽ oun apochrē moi to onoma sou eis to proskynein kai hymnein, kai pasan dikaian epikourian aitein. Pisteuō gar hōs teuxomai kai touto monon kalōn.
"But I have hoped in your mercy." From this too it is plain that he spoke this psalm after the sin. He trusts not in righteousness but in mercy, and says he relies on it. "My heart will exult in your salvation." Now I have my hopes in mercy; but when I enjoy salvation I shall be freed from despondency and make my hymn with all delight. For he added: "I will sing to the Lord who has done me good, and I will make music to the name of the Lord Most High." Even if I do not know your ineffable nature, your name is enough for me to worship and hymn and ask every just help; for I believe that I shall obtain it by calling on this alone.
Chapter 13
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« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. » Καὶ οὗτος ἡμᾶς ὁ ψαλμὸς εἰς τὸ τέλος παραπέμπει, ἐπειδὴ περὶ μελλόντων προαγορεύει. Ἡ δὲ ὑπόθεσίς ἐστιν αὕτη. Ἐπεστράτευσε Σενναχηρεὶμ τῶν ᾿Ασσυρίων ὁ βασιλεὺς τῇ Ἰουδαίᾳ ποτὲ, καὶ πολλὰς πόλεις εἶλε, τὰς μὲν ὁμολογίᾳ, τὰς δὲ πολιορκίᾳ. Ἑλπίσας δὲ καὶ τῆς Ἱερουσαλήμ περιέσεσθαι, ἀπέστειλε Ῥαψάκην πρὸς Ἐζεκίαν τὸν τηνικαῦτα κρατοῦντα τῶν Ἰουδαίων, βλασφήμοις κατὰ τοῦ Θεοῦ καὶ δυσσεβέσι χρώμενον λόγοις. • Εἴπατε γὰρ, ἔλεγεν, Ἐζεκίᾳ· Μή σε ἀπατάτω ὁ Θεός σου, ἐφ᾽ ᾧ σὺ πέποιθας ἐπ᾿ αὐτῷ, ὅτι ῥύσεται τὴν Ἱερουσαλήμ ἐκ χειρός μου. Ποῦ ὁ θεὸς Ἐμὰθ καὶ ᾿Αρφάδ; Καὶ ποῦ ὁ θεὸς τῆς πόλεως Σεφαρείμ; μὴ ἠδυνήθησαν ῥύσασθαι ἐκ χειρός μου, ὅτι ῥύσεται Κύριος τὴν Ἱερουσαλήμ ἐκ χειρός μου;» ᾿Αλλ' ἐκεῖνος μὲν ταῦτα. Ὁ δὲ Ἐζεκίας, καὶ τῆς μεγίστης αὐτοῦ στρατείας, καὶ τῆς τῶν λόγων μανίας καταφρονήσας, τῇ οἰκείᾳ χρώμενος εὐσεβείᾳ, τὴν θείαν ἐπεκαλέσατο συμμαχίαν, καὶ παραυτίκα ταύτης ἀπήλαυσεν. Ὁ γὰρ δίκαιος κριτὴς κἀκείνου τὴν ἀσέβειαν βδελυξάμενος, καὶ τούτου τὴν εὐσέβειαν ἀποδεξάμενος, δι᾽ ἑνὸς ἀγγέλου ἑκατὸν ὀγδοήκοντα πέντε χιλιάδας τῶν ᾿Ασσυρίων ἀνεῖλε· τοὺς δὲ ἄλλους ἔτρεψεν εἰς φυγὴν, καὶ τοῖς πολιορκουμένοις τὴν παράδοξον σωτηρίαν ἐπόρισεν. « Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· Οὐκ ἔστι Θεός. » Σφόδρα τοῖς τοῦ Σενναχηρεὶμ καὶ τοῦ Ῥαψάκου λόγοις συμβαίνει τοῦ ψαλμοῦ τὸ προοίμιον. [ Ἐκεῖνοι γὰρ ὡς μὴ ὄντος τοῦ Θεοῦ προϊσταμένου τῆς Ἰουδαίας, ἀπατᾶσθαι ἔλεγον τὸν Ἐζεχίαν. Ἦν δὲ τοῖς ἀμφὶ τὸν Σεναγχηρεὶμ καὶ τὰ ἐπιτηδεύματα διεφθαρμένα, ἤγουν ὁ βίος καὶ ἡ πολιτεία, ὡς μηδὲ τὸν Θεὸν εὐρεῖν ἐν αὐτοῖς ἕνα γοῦν τῆς ἀρετῆς ἐπιμελούμενον. Πάντα γὰρ εἰς φαυλότητα ἐξέκλιναν. Τί δέ; Οὐκ ἔργοις αὐτοῖς οὗτοι γνώσονται, τὴν τοῦ Θεοῦ δύναμιν, οἱ τὸν λαὸν αὐτοῦ ἀντὶ ἄρτου δαπανῶντες καὶ κατεσθίοντες; Καὶ πάντες γνωρίσουσιν ἀπὸ τῶν πραγμάτων τὸν πολεμοῦκτα αὐτοῖς· κἀκεῖθεν ὁ φόβος αὐτοῖς ἐλεύσεται, ὅθεν οὐ προσεδόκησαν. Ποῦ γὰρ ἂν ᾠήθησαν ὅτι ὑπὸ ἀγγέλου ἀναιρεθήσονται; ὅτι ὁ Θεὸς κήδεται τῶν Ἰουδαίων; καὶ οἱ μυκτηρίσαντες τὴν βουλὴν τοῦ πτωχοῦ καὶ ταπεινόφρονος Έζεκίου, Θεῷ μᾶλλον ἢ ὅπλοις θαῤῥήσαντος, νοήσουσιν, ὅτι ὁ ἑαυτὸν τοῦ Θεοῦ ἀναρτήσας τὴν μὴ καταισχύνουσαν ἐλπίδα ἐκτήσατο. Τίς γὰρ ἄλλος ἢ ὁ Θεὸς καὶ τοὺς ἀπομείναντας ἐν τῇ Σιὼν σώσει, καὶ τὰς ἤδη αἰχμαλωτισθείσας φυλὰς ἐπαναγάγῃ, ὥστε κοινὴν εὐφροσύνην γενέσθαι ταῖς δώδεκα φυλαῖς, ὧν ῥίζα καὶ ἀρχὴ ὁ πατριάρχης Ἰακὼβ ἐχρημάτισεν, ὁ καὶ Ἰσραὴλ μετονομασθείς; Ὥστε ἀπ' αὐτοῦ καὶ ταύτας Ἰακὼβ καὶ Ἰσραὴλ ὀνομάζεσθαι. Καὶ ταῦτα μὲν ὅσον πρὸς ἱστορίαν, τὴν δὲ ἀναγωγὴν ἰσχνοτέραν ἐξετάσωμεν. ] « Διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν, οὐκ ἔστι ποιῶν χρηστότητα.» Ὑποβάθρα, φησὶ, καὶ ῥίζα τῆς ἀσεβείας ἡ τοῦ βίου διαφθορά. Εἰς ἀκολασίαν γὰρ σφᾶς αὐτοὺς καὶ θηριώδη βίον ἐκδεδωκότες, τοῦ Θεοῦ τὴν μνήμην τῆς διανοίας ἐξέβαλον· ἠκολούθησαν δὲ τῇ τοῦ ἡγουμένου παραπληξίᾳ καὶ οἱ ὑπήκοοι. [ Οἱ μὲν πάντη τὸ Θεῖον ἀρνησάμενοι, καὶ μηδὲ τὴν ἀρχὴν εἶναι Θεὸν ἀποφηνάμενοι, ὑπόκενον δὲ εἶναι τοὔνομα, καὶ κατὰ μηδεμιᾶς οὐσίας ὑποκείμενον τεταγμένον. Οἱ δὲ, τοὺς μὴ ὄντας ὡς ὄντας θεοὺς ἀναγορεύσαντες, καὶ τὸν μόνον ὄντως ὄντα παρωσάμενοι· οἱ δὲ εἶναι μὲν τῷ λόγῳ ὑποστησάμενοι, μὴ μὴν δὲ προνοεῖν τῶν ἐπὶ γῆς, μηδὲ ἐφορᾶν τὰ ἀνθρώπινα παραδεδειγμένοι. ᾿Αθρόως δὴ οὖν οἱ πάντες εἰς ἕνα λόγον ἀρνησίθεον περιετράπησαν, μὴ εἶναι Θεὸν διανοηθέντες· ἐπεὶ δὲ μὴ ἐτόλμων διὰ στόματος τοῦτο φάσκειν· ἐνῆγε γὰρ τοὺς πάντας τὰ φυσικά σπέρματα καὶ οἱ περὶ τοῦ Θεοῦ, φυσικοὶ λογισμοὶ ἐπὶ τὴν ὁμολογίαν τῆς τοῦ Θεοῦ γνώσεως· διὸ χείλεσι μὲν οὐκ ἐτάλμων ἀρνεῖσθαι, ἀλλ᾽ εἰδέναι προσεποιοῦντο οὐ μόνον ἕνα, ἀλλὰ καὶ μυρίους θεούς. Τῇ γε μὴν καρδίᾳ ἑαυτοὺς ἔπειθον ἀφραίνοντες ἀληθῶς καὶ μωραίνοντες, ὅτι μὴ ἔστιν ἐν τῷ παντὶ Θεός· ἔλεγχος δὲ ἦν τοῦ ἀθέου αὐτῶν λογισμοῦ τὰ ὑπ᾿ αὐτῶν δρώμενα· ἀπὸ γὰρ τοῦ καρποῦ τὸ δένδρον ἐπιγινώσκεται. Ὅτε τοίνυν ταῖς πράξεσιν αὐταῖς καὶ τῷ λοιπῷ βίῳ πᾶσαν αὐτῶν τὴν ψυχὴν διέφθειραν αὐτῷ σώματι, εἰς πᾶσαν ἐκδεδομένοι φθοράν, ὡς καὶ ἄῤῥενας ἄῤῥεσιν ἐπιμαίνεσθαι, καὶ πάσαις ἀθεμιτουργίαις καὶ ἀῤῥητοποιΐαις καταφθείρειν ἑαυτούς· βδελυκτούς τε εἶναι δι' αὐτά· πῶς οὐκ ἂν εἰσὶν πρόδηλοι, ὅτι κἂν μυρίους ἐπιγράφωνται θεοὺς τῷ λόγῳ· κἂν αὐτοὶ εἰδέναι καὶ ὁμολογεῖν τὸν ἐπὶ πάντων Θεὸν τοῖς χείλεσι φάσκοιεν· ἀλλ᾽ ἐν τῇ καρδίᾳ ἑαυτῶν, τουτέστιν ἐν τῇ διανοίᾳ, οὐδὲ μία τις ἀληθὴς περὶ Θεοῦ ὑπῆρχεν ἔννοια; Τοιοῦτος μὲν οὖν ἐτύγχανε πᾶς ὁ πρὸ τῆς τοῦ Σωτῆρος ἡμῶν παρουσίας βίος". ῎Αφρων δὲ ἀληθέστατα καὶ φυσικώτατα ὁ ἀρνησίθεος ὠνόμασται. Εἰ γὰρ σοφίας ἀρχὴ φόβος Θεοῦ, ἀφοβία καὶ ἀθέτησις τουναντίον ἂν γένοιτο τῆς σοφίας. ]
« Eis to telos, psalmos tǭ Dabid. » Kai houtos hēmas ho psalmos eis to telos parapempei, epeidē peri mellontōn proagoreuei. Hē de hypothesis estin hautē. Epestrateuse Sennachēreim tōn ᾿Assyriōn ho basileus tę̄ Ioudaią pote, kai pollas poleis eile, tas men homologią, tas de poliorkią. Helpisas de kai tēs Hierousalēm periesesthai, apesteile Rhapsakēn pros Ezekian ton tēnikauta kratounta tōn Ioudaiōn, blasphēmois kata tou Theou kai dyssebesi chrōmenon logois. • Eipate gar, elegen, Ezekią; Mē se apatatō ho Theos sou, eph᾽ hǭ sy pepoithas ep᾿ autǭ, hoti rhysetai tēn Hierousalēm ek cheiros mou. Pou ho theos Emath kai ᾿Arphad? Kai pou ho theos tēs poleōs Sephareim? mē ēdynēthēsan rhysasthai ek cheiros mou, hoti rhysetai Kyrios tēn Hierousalēm ek cheiros mou?» ᾿All' ekeinos men tauta. Ho de Ezekias, kai tēs megistēs autou strateias, kai tēs tōn logōn manias kataphronēsas, tę̄ oikeią chrōmenos eusebeią, tēn theian epekalesato symmachian, kai parautika tautēs apēlausen. Ho gar dikaios kritēs kakeinou tēn asebeian bdelyxamenos, kai toutou tēn eusebeian apodexamenos, di᾽ henos angelou hekaton ogdoēkonta pente chiliadas tōn ᾿Assyriōn aneile; tous de allous etrepsen eis phygēn, kai tois poliorkoumenois tēn paradoxon sōtērian eporisen. « Eipen aphrōn en kardią autou; Ouk esti Theos. » Sphodra tois tou Sennachēreim kai tou Rhapsakou logois symbainei tou psalmou to prooimion. [ Ekeinoi gar hōs mē ontos tou Theou proïstamenou tēs Ioudaias, apatasthai elegon ton Ezechian. Ēn de tois amphi ton Senanchēreim kai ta epitēdeumata diephtharmena, ēgoun ho bios kai hē politeia, hōs mēde ton Theon eurein en autois hena goun tēs aretēs epimeloumenon. Panta gar eis phaulotēta exeklinan. Ti de? Ouk ergois autois houtoi gnōsontai, tēn tou Theou dynamin, hoi ton laon autou anti artou dapanōntes kai katesthiontes? Kai pantes gnōrisousin apo tōn pragmatōn ton polemoukta autois; kakeithen ho phobos autois eleusetai, hothen ou prosedokēsan. Pou gar an ǭēthēsan hoti hypo angelou anairethēsontai? hoti ho Theos kēdetai tōn Ioudaiōn? kai hoi myktērisantes tēn boulēn tou ptōchou kai tapeinophronos Ezekiou, Theǭ mallon ē hoplois tharrhēsantos, noēsousin, hoti ho heauton tou Theou anartēsas tēn mē kataischynousan elpida ektēsato. Tis gar allos ē ho Theos kai tous apomeinantas en tę̄ Siōn sōsei, kai tas ēdē aichmalōtistheisas phylas epanagagę̄, hōste koinēn euphrosynēn genesthai tais dōdeka phylais, hōn rhiza kai archē ho patriarchēs Iakōb echrēmatisen, ho kai Israēl metonomastheis? Hōste ap' autou kai tautas Iakōb kai Israēl onomazesthai. Kai tauta men hoson pros historian, tēn de anagōgēn ischnoteran exetasōmen. ] « Diephtharēsan kai ebdelychthēsan en epitēdeumasin, ouk esti poiōn chrēstotēta.» Hypobathra, phēsi, kai rhiza tēs asebeias hē tou biou diaphthora. Eis akolasian gar sphas autous kai thēriōdē bion ekdedōkotes, tou Theou tēn mnēmēn tēs dianoias exebalon; ēkolouthēsan de tę̄ tou hēgoumenou paraplēxią kai hoi hypēkooi. [ Hoi men pantē to Theion arnēsamenoi, kai mēde tēn archēn einai Theon apophēnamenoi, hypokenon de einai tounoma, kai kata mēdemias ousias hypokeimenon tetagmenon. Hoi de, tous mē ontas hōs ontas theous anagoreusantes, kai ton monon ontōs onta parōsamenoi; hoi de einai men tǭ logǭ hypostēsamenoi, mē mēn de pronoein tōn epi gēs, mēde ephoran ta anthrōpina paradedeigmenoi. ᾿Athroōs dē oun hoi pantes eis hena logon arnēsitheon perietrapēsan, mē einai Theon dianoēthentes; epei de mē etolmōn dia stomatos touto phaskein; enēge gar tous pantas ta physika spermata kai hoi peri tou Theou, physikoi logismoi epi tēn homologian tēs tou Theou gnōseōs; dio cheilesi men ouk etalmōn arneisthai, all᾽ eidenai prosepoiounto ou monon hena, alla kai myrious theous. Tę̄ ge mēn kardią heautous epeithon aphrainontes alēthōs kai mōrainontes, hoti mē estin en tǭ panti Theos; elenchos de ēn tou atheou autōn logismou ta hyp᾿ autōn drōmena; apo gar tou karpou to dendron epiginōsketai. Hote toinyn tais praxesin autais kai tǭ loipǭ biǭ pasan autōn tēn psychēn diephtheiran autǭ sōmati, eis pasan ekdedomenoi phthoran, hōs kai arrhenas arrhesin epimainesthai, kai pasais athemitourgiais kai arrhētopoiïais kataphtheirein heautous; bdelyktous te einai di' auta; pōs ouk an eisin prodēloi, hoti kan myrious epigraphōntai theous tǭ logǭ; kan autoi eidenai kai homologein ton epi pantōn Theon tois cheilesi phaskoien; all᾽ en tę̄ kardią heautōn, toutestin en tę̄ dianoią, oude mia tis alēthēs peri Theou hypērchen ennoia? Toioutos men oun etynchane pas ho pro tēs tou Sōtēros hēmōn parousias bios". ᾿Aphrōn de alēthestata kai physikōtata ho arnēsitheos ōnomastai. Ei gar sophias archē phobos Theou, aphobia kai athetēsis tounantion an genoito tēs sophias. ]
"To the end: a psalm of David." This psalm too sends us to the end, since it foretells things to come. The occasion is this. Sennacherib, king of the Assyrians, once marched against Judea and took many cities, some by surrender and some by siege. Hoping to master Jerusalem too, he sent Rabshakeh to Hezekiah, who then ruled the Jews, using blasphemous and impious words against God: "Say to Hezekiah," he said, "Do not let your God, in whom you trust, deceive you, saying that he will deliver Jerusalem out of my hand. Where is the god of Hamath and Arpad? And where is the god of the city of Sepharvaim? Could they deliver out of my hand, that the Lord should deliver Jerusalem out of my hand?" He said these things; but Hezekiah, despising both his very great army and the madness of his words, relying on his own piety called on divine help and enjoyed it at once. For the just Judge, abhorring the impiety of the one and accepting the piety of the other, killed a hundred and eighty-five thousand of the Assyrians by one angel, put the rest to flight, and gave the besieged an unexpected salvation. "The fool said in his heart, There is no God." The opening of the psalm agrees closely with the words of Sennacherib and Rabshakeh. [For they said Hezekiah was deceived, as though there were no God protecting Judea. The practices of Sennacherib's men were corrupt, that is, their life and conduct, so that God did not find among them even one who cared for virtue; for all had turned aside to wickedness. What then? Will these not learn God's power by deeds themselves, these who consume and devour his people instead of bread? And all will recognize from events who is warring against them, and fear will come upon them from where they did not expect it. For where would they have thought that they would be destroyed by an angel, or that God cares for the Jews? And those who mocked the counsel of the poor and humble Hezekiah, who trusted in God more than in arms, will understand that he who hung himself on God acquired the hope that does not put to shame. For who else but God will save those who remained in Zion and bring back the tribes already taken captive, so that a common gladness may come to the twelve tribes, whose root and origin was the patriarch Jacob, who was also renamed Israel? Hence these too are called Jacob and Israel. So much for the history; let us examine the more spiritual sense more briefly.] "They are corrupt and have become abominable in their practices; there is none who does good." The foundation and root of impiety, he says, is the corruption of life. Having given themselves over to licentiousness and a bestial life, they cast the remembrance of God out of their minds; and the subjects followed the madness of their ruler. [Some denied the divine altogether and declared that there is no God at all, that the name is empty and set down for no real being. Others proclaimed as gods those that are not, and rejected the only one who truly is. Others granted in word that he exists, but declared that he does not provide for things on earth or oversee human affairs. All of them together, then, were turned to one God-denying doctrine, thinking that there is no God. But since they did not dare to say this with the mouth (for the natural seeds and the natural reasonings about God led everyone to confess the knowledge of God), they did not dare to deny with their lips, but pretended to know not one but countless gods. Yet in the heart they persuaded themselves, being truly senseless and foolish, that there is no God in the universe. The proof of their godless reasoning was what they did; for the tree is known by its fruit. When, then, by their very deeds and the rest of their life they corrupted their whole soul together with the body, given over to every corruption, so that males raged after males and destroyed themselves by every unlawful and unspeakable act, and were abominable because of these things, how is it not plain that, even if they inscribed countless gods in word, and even if they said with their lips that they knew and confessed the God over all, yet in their heart, that is, in their mind, there was not a single true thought about God? Such was all life before the coming of our Savior. The one who denies God is most truly and naturally called a fool. For if the fear of God is the beginning of wisdom, fearlessness and rejection of God would be the opposite of wisdom.]
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« Κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων, τοῦ ἰδεῖν εἰ ἔστι συνιών, ἢ ἐκζητῶν τὸν Θεόν. Πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός. · Ἐκείνων μέντοι τοιαῦτα καὶ δρώντων καὶ λεγόντων, οὐ περιεῖδεν ὁ ἐν ὑψηλοῖς κατοικῶν, καὶ τὰ ταπεινὰ ἐφορῶν· ἀλλ' ἐξέτασιν ἀκριβῆ αὐτῶν τῶν λογισμῶν ποιησάμενος, εἶδεν ἅπαντας κατὰ ταὐτὸν τῇ δυσσεβείᾳ καὶ τῇ τοῦ βίου παρανομίᾳ κατεχομένους. Ἔοικε τοῦτο τοῖς πρὸς τὸν ᾿Αβραάμ εἰρημένοις· « Κραυγὴ Σοδόμων καὶ Γομόῤῥας πεπλήθυνται πρός με, καὶ αἱ ἁμαρτίαι αὐτῶν μεγάλαι σφόδρα · καταβὰς οὖν ὄψομαι εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην πρός με συντελοῦνται. »
« Kyrios ek tou ouranou diekypsen epi tous huious tōn anthrōpōn, tou idein ei esti syniōn, ē ekzētōn ton Theon. Pantes exeklinan, hama ēchreiōthēsan, ouk esti poiōn chrēstotēta, ouk estin heōs henos. ; Ekeinōn mentoi toiauta kai drōntōn kai legontōn, ou perieiden ho en hypsēlois katoikōn, kai ta tapeina ephorōn; all' exetasin akribē autōn tōn logismōn poiēsamenos, eiden hapantas kata tauton tę̄ dyssebeią kai tę̄ tou biou paranomią katechomenous. Eoike touto tois pros ton ᾿Abraam eirēmenois; « Kraugē Sodomōn kai Gomorrhas peplēthyntai pros me, kai hai hamartiai autōn megalai sphodra ; katabas oun opsomai ei kata tēn kraugēn autōn tēn erchomenēn pros me syntelountai. »
"The Lord looked down from heaven on the sons of men, to see if there is anyone who understands or seeks God. All have turned aside, together they have become worthless; there is none who does good, not even one." While they did and said such things, he who dwells on high and looks upon the lowly did not overlook it, but made an exact examination of their very thoughts and saw them all held alike by impiety and lawlessness of life. This resembles what was said to Abraham: "The outcry of Sodom and Gomorrah has become great before me, and their sins are very grave; I will go down and see whether they have done altogether according to the outcry that has come to me."
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«Οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν, οἱ ἐσθίοντες τὸν λαόν μου ἐν βρώσει ἄρτου; Τὸν Κύριον οὐκ ἐπεκαλέσαντο. Ἐκεῖ ἐδειλίασαν φόβῳ, οὗ οὐκ ἦν φόβος. » Οὐκ ἠβουλήθητε, φησὶν, οἱ κατεσθίοντες συνιδεῖν τόδε. δι' αὐτῆς οὖν μαθήσεσθε τῶν πραγμάτων τῆς πείρας, ὡς οὐκ ἔσται ὑμῖν εὐάλωτος ὁ ἐμὸς λαὸς, οὐδὲ καθάπερ ἄρτον τινὰ ἐσθιόμενον δαπανήσετε αὐτὸν, τῆς ἐμῆς προμηθείας καταφρονοῦντες. Τοῦτο γὰρ λέγει · « Τὸν Κύριον οὐκ ἐπεκαλέσαντο. » χάριν, οἱ ἀδεῶς φθεγγόμενοι, καὶ μηδένα δειμαίνοντες, φόβῳ καὶ δειλίᾳ περιπεσεῖσθε, καὶ εἰς φυγήν τραπήσεσθε, μηδενὸς τῶν ἀνθρώπων δεδιττομένου τε καὶ διώκοντος. Τοῦτο γὰρ δηλοῖ τό· «Ἐκεῖ ἐδειλίασαν φόβῳ, οὗ οὐκ ἦν φόβος. » Τὸ δέ · «Οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν, » καθ' ὑπόκρισιν ἀναγνωστέον. Τὸ δέ· « Ὁ Κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων, τοῦ ἰδεῖν εἰ ἔστι συνιὼν ἢ ἐκζητῶν τὸν Θεὸν,, ἀνθρωπίνως ἐσχημάτισε, δεικνὺς ὡς οὐρανόθεν ᾿Ασσυρίοις τὴν τιμωρίαν κατέπεμψε. Δῆλον γὰρ ὡς πανταχοῦ πάρεστιν ὁ τῶν ὅλων Θεὸς, καὶ κατέχει τὸν γύρον τῆς γῆς, καὶ τοὺς ἐνοικοῦντας ἐν αὐτῇ ὡσεὶ ἀκρίδας, κατὰ τὴν τοῦ προφήτου φωνήν.
«Ouchi gnōsontai pantes hoi ergazomenoi tēn anomian, hoi esthiontes ton laon mou en brōsei artou? Ton Kyrion ouk epekalesanto. Ekei edeiliasan phobǭ, hou ouk ēn phobos. » Ouk ēboulēthēte, phēsin, hoi katesthiontes synidein tode. di' autēs oun mathēsesthe tōn pragmatōn tēs peiras, hōs ouk estai hymin eualōtos ho emos laos, oude kathaper arton tina esthiomenon dapanēsete auton, tēs emēs promētheias kataphronountes. Touto gar legei ; « Ton Kyrion ouk epekalesanto. » charin, hoi adeōs phthengomenoi, kai mēdena deimainontes, phobǭ kai deilią peripeseisthe, kai eis phygēn trapēsesthe, mēdenos tōn anthrōpōn dedittomenou te kai diōkontos. Touto gar dēloi to; «Ekei edeiliasan phobǭ, hou ouk ēn phobos. » To de ; «Ouchi gnōsontai pantes hoi ergazomenoi tēn anomian, » kath' hypokrisin anagnōsteon. To de; « Ho Kyrios ek tou ouranou diekypsen epi tous huious tōn anthrōpōn, tou idein ei esti syniōn ē ekzētōn ton Theon,, anthrōpinōs eschēmatise, deiknys hōs ouranothen ᾿Assyriois tēn timōrian katepempse. Dēlon gar hōs pantachou parestin ho tōn holōn Theos, kai katechei ton gyron tēs gēs, kai tous enoikountas en autę̄ hōsei akridas, kata tēn tou prophētou phōnēn.
"Will not all who work lawlessness know, who eat up my people as they eat bread? They did not call on the Lord. There they were afraid with fear, where there was no fear." You who devour them, he says, were not willing to understand this. You will learn, then, through the very experience of events that my people will not be easy for you to capture, nor will you consume it like bread, despising my providence. This is what he says: "They did not call on the Lord." For this reason you who spoke without fear and dreaded no one will fall into fear and cowardice and be put to flight, with no human being frightening or pursuing you. This is shown by "There they were afraid with fear, where there was no fear." "Will not all who work lawlessness know" is to be read as a question. And "The Lord looked down from heaven on the sons of men, to see if there is anyone who understands or seeks God" he expressed in a human way, showing that he sent the punishment on the Assyrians from heaven. For it is plain that the God of all is present everywhere and holds the circle of the earth, and those who dwell in it like grasshoppers, according to the prophet's words.
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« Ὅτι ὁ Θεὸς ἐν γενεᾷ δικαίων, βουλὴν πτωχοῦ κατῃσχύνατε· ὁ δὲ Κύριος ἐλπὶς αὐτοῦ ἐστι. › Ταῦτα δὲ ποιεῖ τῶν ὅλων ὁ Κύριος διὰ τὴν τοῦ Ἐζεκίου ἀρετὴν, καὶ τὴν εὐσεβῶς ὑπ᾽ ἐκείνου ποιμαινομένην γενεάν· οὗ ὡς εὐτελοῦς ὑμεῖς οἱ δυσσεβεῖς καταφρονήσαντες, ἐκωμῳδήσατε τὴν εἰς ἐμὲ βεβαίαν πεποίθησιν. Ταύτην γὰρ ἐκάλεσε βουλὴν, ἀντὶ τοῦ σκοποῦ. Ἐκεῖνος μέντοι καθάπερ ἄγκυραν ἱερὰν τὴν ἐμὴν κατέσχεν ἐλπίδα, καὶ μὴν δὴ καὶ τετύχηκε τῆς σωτηρίας ὡς ἤλπισε. Τοῦτο γὰρ καὶ ἐπήγαγεν ·
« Hoti ho Theos en geneą dikaiōn, boulēn ptōchou katę̄schynate; ho de Kyrios elpis autou esti. › Tauta de poiei tōn holōn ho Kyrios dia tēn tou Ezekiou aretēn, kai tēn eusebōs hyp᾽ ekeinou poimainomenēn genean; hou hōs eutelous hymeis hoi dyssebeis kataphronēsantes, ekōmǭdēsate tēn eis eme bebaian pepoithēsin. Tautēn gar ekalese boulēn, anti tou skopou. Ekeinos mentoi kathaper ankyran hieran tēn emēn kateschen elpida, kai mēn dē kai tetychēke tēs sōtērias hōs ēlpise. Touto gar kai epēgagen ;
"For God is in the generation of the righteous. You have put to shame the counsel of the poor man, but the Lord is his hope." The Lord of all does these things because of the virtue of Hezekiah and the generation he shepherded in true religion. You impious men despised him as lowly and mocked his firm trust in me; he calls this "counsel," meaning aim. But he held fast to hope in me like a sacred anchor, and indeed obtained salvation as he hoped. For he added:
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« Τίς δώσει ἐκ Σιὼν τὸ σωτήριον τοῦ Ἰσραήλ;» Τοῦτο δὲ διπλῆν ἔχει τὴν προφητείαν. Οὐ γὰρ μόνον τὴν τηνικάδε γενομένην τοῖς πολιορκηθεῖσι προαγορεύει σωτηρίαν, ἀλλὰ καὶ τὴν πολλοῖς ὕστερον χρόνοις τοῦ Σωτῆρος ἡμῶν γενομένην ἐκεῖθεν σωτήριον ἐπιφάνειαν· · Ἐν τῷ ἐπιστρέψαι Κύριον τὴν αἰχμαλωσίαν τοῦ λαοῦ αὐτοῦ, ἀγαλλιάσεται Ἰακώβ, καὶ εὐφρανθήσεται Ἰσραήλ. » Ἐπειδὴ γὰρ αἱ δέκα φυλαὶ ἤδη ἦσαν ἐξηνδραποδισμέναι, καὶ μέντοι καὶ τῆς Ἰουδαίας πόλεις συχναὶ, ἐπεύχεται κἀκείνους τῆς αὐτῆς τε σωτηρίας τυχεῖν, καὶ τὴν ἐλευθερίαν ἀπολαβεῖν. Τηνικαῦτα ἔσται, φησὶ, μείζων ἡ εὐφροσύνη τῷ διπλῆν ἔχοντι τὴν προσηγορίαν λαῷ. Οὐ μόνον γὰρ Ἰακώβ, ἀλλὰ καὶ Ἰσραὴλ ὠνομάζοντο, καὶ τῆς ὑπὸ τοῦ Θεοῦ τῷ προπάτορι τεθείσης ὀνομασίας κληρονομήσαντες.
« Tis dōsei ek Siōn to sōtērion tou Israēl?» Touto de diplēn echei tēn prophēteian. Ou gar monon tēn tēnikade genomenēn tois poliorkētheisi proagoreuei sōtērian, alla kai tēn pollois hysteron chronois tou Sōtēros hēmōn genomenēn ekeithen sōtērion epiphaneian; ; En tǭ epistrepsai Kyrion tēn aichmalōsian tou laou autou, agalliasetai Iakōb, kai euphranthēsetai Israēl. » Epeidē gar hai deka phylai ēdē ēsan exēndrapodismenai, kai mentoi kai tēs Ioudaias poleis sychnai, epeuchetai kakeinous tēs autēs te sōtērias tychein, kai tēn eleutherian apolabein. Tēnikauta estai, phēsi, meizōn hē euphrosynē tǭ diplēn echonti tēn prosēgorian laǭ. Ou monon gar Iakōb, alla kai Israēl ōnomazonto, kai tēs hypo tou Theou tǭ propatori tetheisēs onomasias klēronomēsantes.
"Who will give the salvation of Israel out of Zion?" This contains a double prophecy. It foretells not only the salvation that came at that time to the besieged, but also the saving appearance of our Savior from there long ages later. "When the Lord turns back the captivity of his people, Jacob will exult and Israel will be glad." Since the ten tribes had already been enslaved, and also many cities of Judea, he prays that they too may obtain the same salvation and receive back their freedom. Then, he says, the gladness of the people with the double name will be greater. For they were called not only Jacob but also Israel, inheriting the name given by God to their forefather.
Chapter 14
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« Ψαλμὸς τῷ Δαβίδ. » Ἐπειδὴ καὶ τοῖς τὴν Ἱερουσαλήμ οἰκοῦσι προεθέσπισε τὴν σωτηρίαν ὁ πρὸ τούτου ψαλμὸς, καὶ τοῖς δορυαλώτοις ἤδη γεγενημένοις προηγόρευσε τὴν ἀνάκλησιν, εἰκότως ἐν τῷδε τῷ ψαλμῷ παραίνεσιν εἰσφέρει, καὶ ὑποτίθεται βίον καθ᾽ ὃν προσῆκον ἦν πολιτεύεσθαι τοὺς ὑπὸ Θεῷ τεταγμένους, καὶ τοσαύτης ῥοπῆς ἀπολαύοντας, καὶ σχηματίζει τὸν λόγον εἰς ἐρώτησιν καὶ ἀπόκρισιν • Κύριε, τίς παροικήσει ἐν τῷ σκηνώματί σου; καὶ τίς κατασκηνώσει ἐν ὄρει ἁγίῳ σου;» Τίς ἄξιος, ὦ Δέσποτα, τῷ σῷ νεῷ προσεδρεύειν, καὶ ἐν τῇ πόλει βιοτεύειν τῇ σῇ; ὁποῖον εἶναι τοῦτον προσήκει; ποίοις ἐπιτηδεύμασι κεχρημένον; Σκήνωμα γὰρ τὸν τοῦ Θεοῦ προσαγορεύει ναόν· ὄρος δὲ ἄγιον, τὴν Ἱερουσαλήμ. Οὕτω πυθόμενος δέχεται τὴν ἀπόκρισιν·
« Psalmos tǭ Dabid. » Epeidē kai tois tēn Hierousalēm oikousi proethespise tēn sōtērian ho pro toutou psalmos, kai tois doryalōtois ēdē gegenēmenois proēgoreuse tēn anaklēsin, eikotōs en tǭde tǭ psalmǭ parainesin eispherei, kai hypotithetai bion kath᾽ hon prosēkon ēn politeuesthai tous hypo Theǭ tetagmenous, kai tosautēs rhopēs apolauontas, kai schēmatizei ton logon eis erōtēsin kai apokrisin • Kyrie, tis paroikēsei en tǭ skēnōmati sou? kai tis kataskēnōsei en orei hagiǭ sou?» Tis axios, ō Despota, tǭ sǭ neǭ prosedreuein, kai en tę̄ polei bioteuein tę̄ sę̄? hopoion einai touton prosēkei? poiois epitēdeumasi kechrēmenon? Skēnōma gar ton tou Theou prosagoreuei naon; oros de agion, tēn Hierousalēm. Houtō pythomenos dechetai tēn apokrisin;
"A psalm of David." Since the psalm before this foretold salvation to the inhabitants of Jerusalem and predicted the recall of those already taken captive, he fittingly brings an exhortation in this psalm and sets out the life by which those ranked under God and enjoying such support ought to live; and he casts his discourse as question and answer. "Lord, who will sojourn in your tent? And who will dwell on your holy mountain?" Who is worthy, Master, to attend your temple and to live in your city? What sort of man must he be? What practices must he follow? He calls God's temple a tent, and Jerusalem the holy mountain. Having asked this, he receives the answer:
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« Πορευόμενος ἄμωμος, καὶ ἐργαζόμενος δικαιοσύνην. » Δεῖ, φησὶ, τὸν τοιοῦτον ἀπηλλάχθαι κακίας, καὶ μώμου παντὸς ἐλεύθερον εἶναι, πᾶσαν δὲ ἀρετὴν ἐπιμελῶς μετιέναι. Τὴν γὰρ δικαιοσύνην ἐνταῦθα τὴν τελείαν ἀρετὴν ὀνομάζει· ἀμέλει ταύτης τὰ εἴδη διέξεισι. ·
« Poreuomenos amōmos, kai ergazomenos dikaiosynēn. » Dei, phēsi, ton toiouton apēllachthai kakias, kai mōmou pantos eleutheron einai, pasan de aretēn epimelōs metienai. Tēn gar dikaiosynēn entautha tēn teleian aretēn onomazei; amelei tautēs ta eidē diexeisi. ;
"He who walks blameless and works righteousness." Such a man, he says, must be rid of vice and free of every blemish, and must diligently pursue every virtue. Here he calls perfect virtue righteousness; indeed he goes through its forms.
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« Λαλῶν ἀλήθειαν ἐν καρδίᾳ αὐτοῦ · ὃς οὐκ ἐδόλωσεν ἐν γλώσσῃ αὐτοῦ, καὶ οὐκ ἐποίησε τῷ πλησίον αὐτοῦ κακόν . » Χρὴ γὰρ αὐτὸν ψεύδους μὲν ἐλευθέραν ἔχειν μὴ μόνον τὴν γλῶτταν, ἀλλὰ καὶ αὐτὴν τὴν διάνοιαν· δόλου δὲ καὶ διπλόης παντελῶς ἀπηλλάχθαι · ὥστε μηδεμίαν παρ᾿ αὐτοῦ βλάβην εἰς τὸν πέλας χωρεῖν. Μάλα δὲ ἀκολούθως καρδίας ἐμνημόνευσε πρῶτον, εἶτα γλώττης, καὶ τότε τῆς πράξεως · ἔργου γὰρ ἡγεῖται λόγος, λόγου δὲ ὁ νοῦς. « Καὶ ὀνειδισμὸν οὐκ ἔλαβεν ἐπὶ τοῖς ἔγγιστα αὐτοῦ. › Εἰ δὲ καί τινι συμφορᾷ τινες περιπέσοιεν, ἐπικερτομεῖν οὐ δεῖ καὶ ἐπεμβαίνειν, ἀλλὰ μᾶλλον κοινωνεῖν τῆς ἀθυμίας, κατὰ τὸν ἀποστολικὸν νόμον, τὸν παρεγγυῶντα κλαίειν μετὰ κλαιόντων.
« Lalōn alētheian en kardią autou ; hos ouk edolōsen en glōssę̄ autou, kai ouk epoiēse tǭ plēsion autou kakon . » Chrē gar auton pseudous men eleutheran echein mē monon tēn glōttan, alla kai autēn tēn dianoian; dolou de kai diploēs pantelōs apēllachthai ; hōste mēdemian par᾿ autou blabēn eis ton pelas chōrein. Mala de akolouthōs kardias emnēmoneuse prōton, eita glōttēs, kai tote tēs praxeōs ; ergou gar hēgeitai logos, logou de ho nous. « Kai oneidismon ouk elaben epi tois engista autou. › Ei de kai tini symphorą tines peripesoien, epikertomein ou dei kai epembainein, alla mallon koinōnein tēs athymias, kata ton apostolikon nomon, ton parengyōnta klaiein meta klaiontōn.
"He who speaks truth in his heart, who has not deceived with his tongue, and has not done evil to his neighbor." He must keep not only his tongue but his very mind free of falsehood, and be entirely rid of deceit and duplicity, so that no harm goes from him to his neighbor. Very consistently he mentioned the heart first, then the tongue, and then the deed; for speech leads action, and the mind leads speech. "And has not taken up a reproach against those nearest him." If people fall into some calamity, one must not mock and trample on them, but rather share their grief, according to the apostolic law that bids us weep with those who weep.
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« Ἐξουδένωται ἐνώπιον αὐτοῦ πᾶς πονηρευόμενος. » Εἰ δὲ τις τὸν παράνομον ἕλοιτο βίον, τοῦτον ἡγείσθω τρισάθλιον, κἂν ἐξ οὐρίων φέρηται τὴν ἄκραν ἔχων εὐημερίαν. Ἐπειδὴ γὰρ τὸ ὀνειδίζειν ἐξέβαλεν, εἰκότως τοῦτο προστέθεικεν, ἀγαθῶν ἀνδρῶν καὶ κακῶν διδάσκων διαφοράν · « Τοὺς δὲ φοβουμένους τὸν Κύριον δοξάζει. » Απαντας δὲ τοὺς περὶ πολλοῦ τὰ θεῖα ποιουμένους σέβειν ὅσιον, καὶ πάσης ἀξιοῦν αἰδοῦς καὶ τιμῆς. « Ὁ ὀμνύων τῷ πλησίον αὐτοῦ, καὶ οὐκ ἀθετῶν.
« Exoudenōtai enōpion autou pas ponēreuomenos. » Ei de tis ton paranomon heloito bion, touton hēgeisthō trisathlion, kan ex ouriōn pherētai tēn akran echōn euēmerian. Epeidē gar to oneidizein exebalen, eikotōs touto prostetheiken, agathōn andrōn kai kakōn didaskōn diaphoran ; « Tous de phoboumenous ton Kyrion doxazei. » Apantas de tous peri pollou ta theia poioumenous sebein hosion, kai pasēs axioun aidous kai timēs. « Ho omnyōn tǭ plēsion autou, kai ouk athetōn.
"Before him every evildoer is despised." If anyone chooses the lawless life, let him be counted thrice wretched, even if he is borne along by fair winds in the height of prosperity. Since he had ruled out reproaching, he fittingly added this, teaching the difference between good and bad men. "But he honors those who fear the Lord." It is right to revere all who make much of divine things and count them worthy of all respect and honor. "He who swears to his neighbor and does not break his oath."
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« Τὸ ἀργύριον αὐτοῦ οὐκ ἔδωκεν ἐπὶ τόκῳ, καὶ δῶρα ἐπ᾿ ἀθρώοις οὐκ ἔλαβε.» Τοὺς μὲν ὅρκους ἡ ἀλήθεια βεβαιούτω, καὶ τὴν εὐπορίαν ἡ πλεονεξία μὴ μολυνέτω . Εἶδος δὲ ταύτης ὁ τόκος. ᾿Αδωρότατος δὲ ἔστω δικάζων, καὶ καθαρὰν δώρων ἐκφερέτω τὴν ψῆφον. Ἡ γὰρ δωροδοκία διαφθείρει τὸ δίκαιον. « Ὁ ποιῶν ταῦτα οὐ σαλευθήσεται εἰς τὸν αἰῶνα. » Ταύτης δὲ ἄθλον τῆς ἀρετῆς τὸ τῆς θείας ἐπικουρίας διηνεκῶς ἀπολαύειν, καὶ ἐν πολλοῖς ἀγαθοῖς διαμένειν , καὶ τὴν αἰώνιον προσμένειν ζωήν. Ταῦτα οὐχ ἧττον ἡμῖν ἢ τοῖς πάλαι ἁρμόττει · ἐπειδὴ πρὸς τῇ παλαιᾷ καὶ τὴν καινὴν νομοθεσίαν δεδέγμεθα, καὶ μείζονος χάριτος τετυχήκαμεν.
« To argyrion autou ouk edōken epi tokǭ, kai dōra ep᾿ athrōois ouk elabe.» Tous men horkous hē alētheia bebaioutō, kai tēn euporian hē pleonexia mē molynetō . Eidos de tautēs ho tokos. ᾿Adōrotatos de estō dikazōn, kai katharan dōrōn ekpheretō tēn psēphon. Hē gar dōrodokia diaphtheirei to dikaion. « Ho poiōn tauta ou saleuthēsetai eis ton aiōna. » Tautēs de athlon tēs aretēs to tēs theias epikourias diēnekōs apolauein, kai en pollois agathois diamenein , kai tēn aiōnion prosmenein zōēn. Tauta ouch hētton hēmin ē tois palai harmottei ; epeidē pros tę̄ palaią kai tēn kainēn nomothesian dedegmetha, kai meizonos charitos tetychēkamen.
"He has not given his money at interest, nor taken gifts against the innocent." Let truth confirm oaths, and let greed not defile wealth; interest is a form of greed. Let the one who judges take no gifts at all and pronounce a sentence clean of bribes; for bribery corrupts justice. "He who does these things will not be shaken for ever." The prize of this virtue is to enjoy divine help continually, to remain among many good things, and to await eternal life. These things suit us no less than the people of old, since besides the old legislation we have received the new and obtained greater grace.
Chapter 15
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« Στηλογραφία, τῷ Δαβίδ. » Ἐνταῦθα προαγορεύει τοῦ Δεσπότου τὸ πάθος καὶ τὴν ἀνάστασιν, καὶ τῶν εἰς αὐτὸν πεπιστευκότων τὴν σωτηρίαν. Δηλοῖ δὲ ἡ ἐπιγραφὴ πρὸς τῷ θανάτῳ καὶ τὴν νίκην. Στήλη γὰρ οὐ τάφοις ἐπιτίθεται μόνοις, ἀλλὰ καὶ νικῶσιν ἀνίσταται, καὶ γράμματα δέχεται τὴν νίκην τοὺς ἀγνοοῦντας διδάσκοντα. Τοῦτο τοιγαροῦν σημαίνει ἡ τῆς στηλογραφίας ἐπιγραφή. « Φύλαξόν με, Κύριε, ὅτι ἐπὶ σοὶ ἤλπισα. Εἶπα τῷ Κυρίῳ, Κύριός μου εἶ σύ. » Ἐκ προσώπου τοῦ Σωτῆρος εἴρηται ὁ ψαλμός· εἴρηται δὲ κατὰ τὸ ἀνθρώπειον· ὥσπερ αὐτὰ τοιαῦτα πολλὰ καὶ ἐν τοῖς ἱεροῖς Εὐαγγελίοις εὑρίσκομεν · τοιοῦτόν ἐστι καὶ τό· « Πάτερ, εἰ δυνατὸν, παρελθέτω τὸ ποτήριον τοῦτο ἀπ᾿ ἐμοῦ· πλὴν οὐχ ὡς ἐγὼ θέλω, ἀλλ᾽ ὡς σύ. » Καί · « Πορεύομαι πρὸς τὸν Πατέρα μου καὶ Πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν. › Οὕτως εὑρίσκομεν αὐτὸν εὐχόμενον συνεχῶς, καὶ τὰ γόνατα κάμπτοντα. Ὅτι δὲ τῆς ἀνθρωπίνης φύσεως ταῦτα, καὶ οὐ τῆς ἀνενδεοῦς θεότητος, ὁ ᾿Απόστολος διδάσκει σαφῶς. Λέγει δὲ οὕτως ἐν τῇ πρὸς Ἑβραίους Ἐπιστολῇ· « ὡς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενεγκὼν, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας · καίπερ Υἱὸς ὢν, ἔμαθεν ἀφ᾿ ὧν ἔπαθε τὴν ὑπακοὴν, καὶ τελειωθεὶς ἐγένετο πᾶσι τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου. » Ἐτελειώθη δὲ οὐχ ὁ πρὸ τῶν αἰώνων τέλειος Θεὸς Λόγος, ἀλλ᾽ ἡ τοῦ δούλου μορφὴ, ἀπαθὴς, καὶ ἄφθαρτος, καὶ ἀθάνατος γενομένη. Ταῦτα τοίνυν ἔφη δεδρακέναι τὸν Κύριον ἐν ταῖς ἡμέραις τῆς σαρκὸς, ἡνίκα θνητὸν εἶχε τὸ σῶμα. Τοιγαροῦν ἀνθρώπινα ταῦτα ἅπαντα, καὶ οὐ θεοπρεπῆ. Οὕτω τοίνυν καὶ ἐν τῷδε τῷ ψαλμῷ αἰτεῖ φυλαχθῆναι, καὶ ὑφ᾽ ἑαυτοῦ φυλάττεται. Αἰτεῖ μὲν γὰρ ὡς ἄνθρωπος · δίδωσι δὲ τὴν αἴτησιν ὡς Θεός · εὐδοκοῦντος δηλονότι καὶ συνεργοῦντος τοῦ οἰκείου Πατρός. Τὸ δέ γε· «Εἶπα τῷ Κυρίῳ, Κύριός μου εἶ σύ· » ἔοικε τῷ· « Πορεύομαι πρὸς τὸν Θεὸν μου καὶ Θεὸν ὑμῶν. » – « "Ὅτι τῶν ἀγαθῶν μου οὐ χρείαν ἔχεις. » Ανενδεὴς γὰρ ὑπάρχεις, καὶ τῆς ἀνθρωπίνης δικαιοσύνης οὐ χρήζεις· ἀλλ᾽ ὅτι ἄν τις ἀγαθὸν δράσοι, αὐτὸς ὀνίναται· σοὶ δὲ κέρδος ἐντεῦθεν οὐδέν. Τοῦτο δὲ ὁ Σύμμαχος ἑτέρως ἡρμήνευσεν « ᾿Αγαθόν μοι οὐκ ἔστιν ἄνευ σου. Πᾶσα, φησὶ, τῶν ἀγαθῶν ἡ φορὰ διὰ τῆς σῆς ὑπάρχει μοι χάριτος. ᾿Αμφότερα δὲ ταῦτα τῆς εὐσεβείας ἔχεται. Καὶ ἡμεῖς γὰρ παρὰ τοῦ Θεοῦ τῶν · ἀγαθῶν ἀπολαύομεν, καὶ αὐτὸς τῆς ἡμετέρας δικαιοπραγίας οὐ χρήζει· χάριν μέντοι τῆς ἡμετέρας ὠφελείας ταύτην νομοθετεῖ. «Τοῖς ἁγίοις τοῖς ἐν τῇ γῇ αὐτοῦ ἐθαυμάστωσεν ὁ Κύριος, ὅτι πάντα τὰ θελήματα αὐτοῦ ἐν αὐτοῖς. » Τοὺς ἀποστόλους ἐνταῦθα αἰνίττεται, καὶ τοὺς δι' ἐκείνων πεπιστευκότας· οἷς λέγει διαφανῆ γεγενῆσθαι τοῦ Θεοῦ τὰ θαύματα· ἐπειδὴ πάντα μου, φησί, πεπληρώκασι τὰ προστάγματα.
« Stēlographia, tǭ Dabid. » Entautha proagoreuei tou Despotou to pathos kai tēn anastasin, kai tōn eis auton pepisteukotōn tēn sōtērian. Dēloi de hē epigraphē pros tǭ thanatǭ kai tēn nikēn. Stēlē gar ou taphois epitithetai monois, alla kai nikōsin anistatai, kai grammata dechetai tēn nikēn tous agnoountas didaskonta. Touto toigaroun sēmainei hē tēs stēlographias epigraphē. « Phylaxon me, Kyrie, hoti epi soi ēlpisa. Eipa tǭ Kyriǭ, Kyrios mou ei sy. » Ek prosōpou tou Sōtēros eirētai ho psalmos; eirētai de kata to anthrōpeion; hōsper auta toiauta polla kai en tois hierois Euangeliois heuriskomen ; toiouton esti kai to; « Pater, ei dynaton, parelthetō to potērion touto ap᾿ emou; plēn ouch hōs egō thelō, all᾽ hōs sy. » Kai ; « Poreuomai pros ton Patera mou kai Patera hymōn, kai Theon mou kai Theon hymōn. › Houtōs heuriskomen auton euchomenon synechōs, kai ta gonata kamptonta. Hoti de tēs anthrōpinēs physeōs tauta, kai ou tēs anendeous theotētos, ho ᾿Apostolos didaskei saphōs. Legei de houtōs en tę̄ pros Hebraious Epistolę̄; « hōs en tais hēmerais tēs sarkos autou deēseis te kai hiketērias pros ton dynamenon sōzein auton ek thanatou meta kraugēs ischyras kai dakryōn prosenenkōn, kai eisakoustheis apo tēs eulabeias ; kaiper Huios ōn, emathen aph᾿ hōn epathe tēn hypakoēn, kai teleiōtheis egeneto pasi tois hypakouousin autǭ aitios sōtērias aiōniou. » Eteleiōthē de ouch ho pro tōn aiōnōn teleios Theos Logos, all᾽ hē tou doulou morphē, apathēs, kai aphthartos, kai athanatos genomenē. Tauta toinyn ephē dedrakenai ton Kyrion en tais hēmerais tēs sarkos, hēnika thnēton eiche to sōma. Toigaroun anthrōpina tauta hapanta, kai ou theoprepē. Houtō toinyn kai en tǭde tǭ psalmǭ aitei phylachthēnai, kai hyph᾽ heautou phylattetai. Aitei men gar hōs anthrōpos ; didōsi de tēn aitēsin hōs Theos ; eudokountos dēlonoti kai synergountos tou oikeiou Patros. To de ge; «Eipa tǭ Kyriǭ, Kyrios mou ei sy; » eoike tǭ; « Poreuomai pros ton Theon mou kai Theon hymōn. » – « "Hoti tōn agathōn mou ou chreian echeis. » Anendeēs gar hyparcheis, kai tēs anthrōpinēs dikaiosynēs ou chrēzeis; all᾽ hoti an tis agathon drasoi, autos oninatai; soi de kerdos enteuthen ouden. Touto de ho Symmachos heterōs hērmēneusen « ᾿Agathon moi ouk estin aneu sou. Pasa, phēsi, tōn agathōn hē phora dia tēs sēs hyparchei moi charitos. ᾿Amphotera de tauta tēs eusebeias echetai. Kai hēmeis gar para tou Theou tōn ; agathōn apolauomen, kai autos tēs hēmeteras dikaiopragias ou chrēzei; charin mentoi tēs hēmeteras ōpheleias tautēn nomothetei. «Tois hagiois tois en tę̄ gę̄ autou ethaumastōsen ho Kyrios, hoti panta ta thelēmata autou en autois. » Tous apostolous entautha ainittetai, kai tous di' ekeinōn pepisteukotas; hois legei diaphanē gegenēsthai tou Theou ta thaumata; epeidē panta mou, phēsi, peplērōkasi ta prostagmata.
"An inscription on a pillar, of David." Here he foretells the Lord's passion and resurrection and the salvation of those who have believed in him. The title indicates victory as well as death. For a pillar is set not only on tombs but is also raised for victors, and bears letters that teach the ignorant of the victory. This, then, is what the title "inscription on a pillar" signifies. "Guard me, Lord, for in you I have hoped. I said to the Lord, You are my Lord." The psalm is spoken in the person of the Savior, and spoken according to his humanity, just as we find many such things in the holy Gospels: "Father, if it is possible, let this cup pass from me; yet not as I will, but as you will"; and "I am going to my Father and your Father, to my God and your God." So we find him praying continually and bending the knee. That these things belong to the human nature and not to the divinity, which lacks nothing, the Apostle teaches clearly. He says thus in the letter to the Hebrews: "In the days of his flesh he offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. Although he was a Son, he learned obedience from what he suffered; and being made perfect he became the source of eternal salvation to all who obey him." What was made perfect was not God the Word, perfect before the ages, but the form of the servant, which became impassible, incorruptible, and immortal. He said, then, that the Lord did these things in the days of his flesh, when he had a mortal body. All these things, therefore, are human and not befitting God. So in this psalm too he asks to be guarded, and he is guarded by himself: he asks as man and grants the request as God, with his own Father, of course, approving and working together. "I said to the Lord, You are my Lord" is like "I am going to my God and your God." "For you have no need of my good things." You lack nothing, and you have no need of human righteousness; whatever good anyone does, he himself profits, but you gain nothing from it. Symmachus translated this differently: "I have no good without you." Every abundance of good things, he says, comes to me by your grace. Both of these keep to true religion. We enjoy good things from God, and he has no need of our righteous action; yet he legislates it for our benefit. "To the saints who are in his land the Lord has made wonderful all his will in them." Here he hints at the apostles and those who believed through them, to whom, he says, God's wonders were made manifest, since, he says, they fulfilled all my commands.
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· Ἐπληθύνθησαν αἱ ἀσθένειαι αὐτῶν, μετὰ ταῦτα ἐτάχυναν. » Πολλαὶ, φησὶ, πανταχόθεν ἐπανέστησαν προσβολαὶ δήμων καὶ δημαγωγῶν, βασιλέων καὶ στρατηγῶν. Πλὴν ἁπάντων περιγενόμενοι μετὰ τάχους ὅτι πλείστου τὸν δρόμον ἐτέλεσαν καὶ τὴν νύσσαν κατέλαβον. Ἔοικε δὲ τοῦτο τῷ ἀποστολικῷ ῥητῷ· «Ὅταν ἀσθενήσω, τόδε δυνατός εἰμι. » — « Οὐ μὴ συναγάγω τὰς συναγωγὰς αὐτῶν ἐξ αἱμάτων, οὐδὲ μὴ μνημονεύσω τῶν ὀνομάτων αὐτῶν διὰ χειλέων μου. » Τούτους δὲ, φησὶ, τοὺς ἐπανισταμένους αὐτοῖς τιμωρίαις παραδώσω, καὶ τὴν μνήμην αὐτῶν κατακρύψω τῇ λήθῃ, ὥστε καὶ αὐτὰς τὰς προσηγορίας παντάπασιν ἀγνοεῖσθαι.
; Eplēthynthēsan hai astheneiai autōn, meta tauta etachynan. » Pollai, phēsi, pantachothen epanestēsan prosbolai dēmōn kai dēmagōgōn, basileōn kai stratēgōn. Plēn hapantōn perigenomenoi meta tachous hoti pleistou ton dromon etelesan kai tēn nyssan katelabon. Eoike de touto tǭ apostolikǭ rhētǭ; «Hotan asthenēsō, tode dynatos eimi. » — « Ou mē synagagō tas synagōgas autōn ex haimatōn, oude mē mnēmoneusō tōn onomatōn autōn dia cheileōn mou. » Toutous de, phēsi, tous epanistamenous autois timōriais paradōsō, kai tēn mnēmēn autōn katakrypsō tę̄ lēthę̄, hōste kai autas tas prosēgorias pantapasin agnoeisthai.
"Their weaknesses were multiplied; afterwards they made haste." Many attacks rose against them from every side, he says, from peoples and demagogues, kings and generals. Yet prevailing over all, they finished their race with all speed and reached the turning post. This is like the apostolic saying: "When I am weak, then I am strong." "I will not gather their assemblies from blood, nor will I remember their names with my lips." Those who rise against them, he says, I will hand over to punishments and bury their memory in oblivion, so that even their names are wholly unknown.
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« Κύριος μερὶς τῆς κληρονομίας μου, καὶ τοῦ ποτηρίου μου. » ᾿Αναμνησθῆναι προσήκει τῶν ἐν τῷ δευτέρῳ ψαλμῷ εἰρημένων. Καὶ γὰρ ἐκεῖ ἀνθρωπίνως πάλιν πρὸς αὐτὸν ἔλεγεν ὁ Πατήρ· « Αίτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. » Καὶ ἐν τοῖς ἱεροῖς Εὐαγγελίοις αὐτὸς πρὸς τὸν ἑαυτοῦ Πατέρα ἔφη περὶ τῶν ἱερῶν ἀποστόλων· « Πάτερ, οὓς ἔδωκάς μοι σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς δέδωκας· καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας. › ᾿Αλλ' ὥσπερ ἐνταῦθα ἀνθρωπίνως διαλέγεται λαβεῖν παρακαλῶν· οὕτως ἑτέρωθι δείκνυσιν, ὡς αὐτός ἐστι τῶν ἁπάντων Δεσπότης. « Τὰ πρόβατα γὰρ, φησὶ, τὰ ἐμὰ τῆς φωνῆς μου ἀκούει, κἀγὼ γινώσκω αὐτὰ, καὶ ἀκολουθοῦσί μοι, κἀγὼ ζωὴν αἰώνιον δίδωμι αὐτοῖς. » Καὶ πάλιν· «Καὶ ἄλλα δὲ πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς ποίμνης ταύτης· κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσι, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. » Καὶ ἐν τῷ παρόντι μέντοι ψαλμῷ ἀνθρωπίνως λέγει· Κύριος μερὶς τῆς κληρονομίας μου, καὶ τοῦ ποτηρίου μου· κληρονομίαν μὲν καλῶν τὴν τῶν ἐθνῶν βασιλείαν · ποτήριον δὲ, ὃν ὑπὲρ ἡμῶν ὑπέμεινε θάνατον. Οὕτω γὰρ καὶ ἐν τοῖς ἱεροῖς ἔλεγεν Εὐαγγελίοις· « Πάτερ, εἰ δυνατὸν, παρελθέτω τοῦτο τὸ ποτήριον ἀπ᾿ ἐμοῦ. » [Ὡσεὶ σαφέστερον ἔλεγεν· Καὶ τῆς ἐμῆς Ἐκκλησίας, ἥτις ἐστὶν ἡ κληρονομία μου, μερίς ἐστιν ὁ Κύριος· ὁ αὐτὸς δὲ καὶ τοῦ ποτηρίου μου, τουτέστι τοῦ θανάτου μερὶς γεγενημένος ὁ αὐτός. ] « Σὺ εἶ ὁ ἀποκαθιστῶν τὴν κληρονομίαν μου ἐμοί. » Οὐκ εἶπεν· ὁ διδοὺς, ἀλλ᾽, « Ὁ ἀποκαθιστῶν τὴν κληρονομίαν μου. · Ἐπειδὴ γὰρ εὐθὺς δημιουργηθεὶς ὁ ἄνθρωπος, ἁπάντων ἔλαβε τὴν ἐξουσίαν, καὶ ζωὴν εἶχεν ἀθάνατον · μετὰ δὲ τὴν παράβασιν ἀμφοτέρων ἐξέπεσε, καὶ τῆς δεσποτείας, καὶ τῆς ζωῆς· ἀνθρωπίνως ὁ Δεσπότης ὑπὲρ τῆς ἀνθρωπείας φύσεως ποιεῖται τὴν αἴτησιν, ἀξιῶν ἀπολαβεῖν τὴν προτέραν ζωήν τε καὶ δεσποτείαν.
« Kyrios meris tēs klēronomias mou, kai tou potēriou mou. » ᾿Anamnēsthēnai prosēkei tōn en tǭ deuterǭ psalmǭ eirēmenōn. Kai gar ekei anthrōpinōs palin pros auton elegen ho Patēr; « Aitēsai par' emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs. » Kai en tois hierois Euangeliois autos pros ton heautou Patera ephē peri tōn hierōn apostolōn; « Pater, hous edōkas moi soi ēsan, kai emoi autous dedōkas; kai oudeis ex autōn apōleto, ei mē ho huios tēs apōleias. › ᾿All' hōsper entautha anthrōpinōs dialegetai labein parakalōn; houtōs heterōthi deiknysin, hōs autos esti tōn hapantōn Despotēs. « Ta probata gar, phēsi, ta ema tēs phōnēs mou akouei, kagō ginōskō auta, kai akolouthousi moi, kagō zōēn aiōnion didōmi autois. » Kai palin; «Kai alla de probata echō, ha ouk estin ek tēs poimnēs tautēs; kakeina me dei agagein, kai tēs phōnēs mou akousousi, kai genēsetai mia poimnē, heis poimēn. » Kai en tǭ paronti mentoi psalmǭ anthrōpinōs legei; Kyrios meris tēs klēronomias mou, kai tou potēriou mou; klēronomian men kalōn tēn tōn ethnōn basileian ; potērion de, hon hyper hēmōn hypemeine thanaton. Houtō gar kai en tois hierois elegen Euangeliois; « Pater, ei dynaton, parelthetō touto to potērion ap᾿ emou. » [Hōsei saphesteron elegen; Kai tēs emēs Ekklēsias, hētis estin hē klēronomia mou, meris estin ho Kyrios; ho autos de kai tou potēriou mou, toutesti tou thanatou meris gegenēmenos ho autos. ] « Sy ei ho apokathistōn tēn klēronomian mou emoi. » Ouk eipen; ho didous, all᾽, « Ho apokathistōn tēn klēronomian mou. ; Epeidē gar euthys dēmiourgētheis ho anthrōpos, hapantōn elabe tēn exousian, kai zōēn eichen athanaton ; meta de tēn parabasin amphoterōn exepese, kai tēs despoteias, kai tēs zōēs; anthrōpinōs ho Despotēs hyper tēs anthrōpeias physeōs poieitai tēn aitēsin, axiōn apolabein tēn proteran zōēn te kai despoteian.
"The Lord is the portion of my inheritance and of my cup." We should recall what was said in the second psalm. There too the Father spoke to him in a human way: "Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession." And in the holy Gospels he himself said to his Father about the holy apostles: "Father, those whom you gave me were yours, and you gave them to me; and none of them perished except the son of perdition." But as here he speaks in a human way, asking to receive, so elsewhere he shows that he himself is Lord of all: "My sheep," he says, "hear my voice, and I know them, and they follow me, and I give them eternal life"; and again: "And I have other sheep, which are not of this flock; I must bring them also, and they will hear my voice, and there will be one flock, one shepherd." In the present psalm too he speaks in a human way: "The Lord is the portion of my inheritance and of my cup," calling the kingdom over the nations an inheritance, and the death he endured for us a cup. So too he said in the holy Gospels: "Father, if it is possible, let this cup pass from me." [As if he said more clearly: The Lord is the portion of my church, which is my inheritance; and the same has become the portion of my cup, that is, of my death.] "It is you who restore my inheritance to me." He did not say "who give," but "who restore my inheritance." For as soon as man was created he received authority over all things and had immortal life; but after the transgression he fell from both, from lordship and from life. In a human way the Lord makes the request on behalf of human nature, asking that it receive back its former life and lordship.
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« Σχοινία ἐπέπεσέ μοι ἐν τοῖς κρατίστοις μου· καὶ γὰρ ἡ κληρονομία μου κρατίστη μοί ἐστι. » Ταύτης ἕνεκεν, φησὶ, τῆς κληρονομίας, τὰς παρούσας ἐδεξάμην ἐπιβουλάς· σχοινία γὰρ τὰς ἐπιβουλὰς ὀνομάζει· οὕτως καὶ ἐν ἑτέρῳ λέγει ψαλμῷ· « Σχοινία ἁμαρτωλῶν περιεπλάκησάν μοι, καὶ τοῦ νόμου σου οὐκ ἐπελαθόμην. » Λέγει τοίνυν, ὅτι Ταύτης ἕνεκα τῆς κρατίστης κληρονομίας, καὶ τῆς τῶν ἀνθρώπων χάριν σωτηρίας, τὰς παρούσας ἐπιβουλὰς ὑπομένω.
« Schoinia epepese moi en tois kratistois mou; kai gar hē klēronomia mou kratistē moi esti. » Tautēs heneken, phēsi, tēs klēronomias, tas parousas edexamēn epiboulas; schoinia gar tas epiboulas onomazei; houtōs kai en heterǭ legei psalmǭ; « Schoinia hamartōlōn perieplakēsan moi, kai tou nomou sou ouk epelathomēn. » Legei toinyn, hoti Tautēs heneka tēs kratistēs klēronomias, kai tēs tōn anthrōpōn charin sōtērias, tas parousas epiboulas hypomenō.
"The measuring lines have fallen to me in the best places; for my inheritance is most excellent to me." For the sake of this inheritance, he says, I accepted the present plots; he calls plots "lines," as he says in another psalm: "The cords of sinners have entangled me, and I have not forgotten your law." He says, then: for the sake of this most excellent inheritance and for the salvation of human beings I endure the present plots.
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« Εὐλογήσω τὸν Κύριον τὸν συνετίσαντά με· ἔτι δὲ καὶ ἕως νυκτὸς ἐπαίδευσάν με οἱ νεφροί μου.» Αλλ' ὅμως ὑπὸ τοῦ Κυρίου σοφιζόμενος, καὶ ἀρίστοις χρώμενος λογισμοῖς, τῆς τοῦ πάθους νυκτὸς περιέσομαι. Νύκτα γὰρ ἐκάλεσε τὸ ζοφῶδες τῶν πειρασμῶν. Μηδεὶς δὲ ἀνάρμοστον ἡγείσθω τὸ συνετίζεσθαι κατὰ τὴν ἀνθρωπείαν φύσιν τὸν Δεσπότην Χριστὸν, ἀκούων τοῦ θεσπεσίου Λουκᾶ λέγοντος· · Ἰησοῦς δὲ προέκοπτε σοφίᾳ καὶ χάριτι παρὰ Θεῷ καὶ ἀνθρώποις. • Ακουσάτω δὲ αὐτοῦ πάλιν λέγοντος, ὅτι δειλιάσαντα παρὰ τὸ πάθος, καὶ ἱδρώσαντα θρόμβους αἵματος, ἄγγελος προσελθὼν ὑπεστήριξεν. Εἰ δὲ ἀγγελικῆς ἐδεήθη ῥοπῆς, ἵνα δείξῃ τὴν φύσιν τῆς τοῦ δούλου μορφῆς· πολλῷ δήπουθεν παρὰ τῆς ἐνοικούσης θεότητος ἐσοφίζετο. "Ανθρωπος γὰρ ἂν καὶ Θεὸς, ἐσοφίζετο μὲν ὡς ἄνθρωπος, πηγὴ δὲ σοφίας ἦν ὡς Θεός.
« Eulogēsō ton Kyrion ton synetisanta me; eti de kai heōs nyktos epaideusan me hoi nephroi mou.» All' homōs hypo tou Kyriou sophizomenos, kai aristois chrōmenos logismois, tēs tou pathous nyktos periesomai. Nykta gar ekalese to zophōdes tōn peirasmōn. Mēdeis de anarmoston hēgeisthō to synetizesthai kata tēn anthrōpeian physin ton Despotēn Christon, akouōn tou thespesiou Louka legontos; ; Iēsous de proekopte sophią kai chariti para Theǭ kai anthrōpois. • Akousatō de autou palin legontos, hoti deiliasanta para to pathos, kai hidrōsanta thrombous haimatos, angelos proselthōn hypestērixen. Ei de angelikēs edeēthē rhopēs, hina deixę̄ tēn physin tēs tou doulou morphēs; pollǭ dēpouthen para tēs enoikousēs theotētos esophizeto. "Anthrōpos gar an kai Theos, esophizeto men hōs anthrōpos, pēgē de sophias ēn hōs Theos.
"I will bless the Lord who gave me understanding; and even through the night my kidneys instructed me." But nevertheless, made wise by the Lord and using the best reasonings, I shall overcome the night of the passion. He called the darkness of the trials night. Let no one think it unfitting that Christ the Lord was given understanding according to his human nature, hearing the inspired Luke say, "Jesus increased in wisdom and grace before God and men." Let him hear him say again that when he was afraid before the passion and sweated drops of blood, an angel came and strengthened him. If he needed an angel's support to show the nature of the form of the servant, much more was he made wise by the indwelling divinity. Being man and God, he was made wise as man, but was the fountain of wisdom as God.
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« Προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντὸς, ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ. Διὰ τοῦτο εὐφράνθη ἡ καρδία μου, καὶ ἠγαλλιάσατο ἡ γλῶσσά μου ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι. Ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ἄδου , οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. Ἐγνώρισάς μοι ὁδοὺς ζωῆς· πληρώσεις με εὐφροσύνης, μετὰ τοῦ προσώπου σου· τερπνότης ἐν τῇ δεξιᾷ σου εἰς τέλος. • Ταῦτα περιττὸν ἡμᾶς ἑρμηνεύειν, τοῦ θεσπεσίου Πέτρου, τοῦ καὶ τὴν παρὰ τοῦ Πατρὸς, καὶ τὴν παρὰ τοῦ Υἱοῦ, καὶ τὴν παρὰ τοῦ ἁγίου Πνεύματος ἀποκάλυψιν δεξαμένου, πάλαι τούτων τὴν ἑρμηνείαν ποιησαμένου. Οὗτος γὰρ ἐν Ἰουδαίοις δημηγορῶν, καὶ ταύτην ἐνεγκὼν εἰς μέσον τὴν μαρτυρίαν, οὕτως ἔφη· « "Ανδρες ἀδελφοὶ, ἐξὸν εἰπεῖν μετὰ παῤῥησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαβίδ, ὅτι καὶ ἐτελεύτησε, καὶ ἐτάφη, καὶ τὸ μνῆμα αὐτοῦ ἐστιν ἐν ἡμῖν ἄχρι τῆς σήμερον. Προφήτης οὖν ὑπάρχων, καὶ εἰδὼς · ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ Θεὸς, ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ ἀναστήσειν τὸ κατὰ σάρκα τὸν Χριστὸν, προϊδὼν ἐλάλησε περὶ τῆς ἀναστάσεως αὐτοῦ, ὅτι οὐκ ἐγκατελείφθη εἰς ἄδου ἡ ψυχὴ αὐτοῦ, οὐδ᾽ ἡ σάρξ αὐτοῦ εἶδε διαφθοράν. » Καὶ ἑτέρωθι· • Δαβὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας ἀπέθανε, καὶ εἶδε διαφθοράν· ὃν δὲ ὁ Θεὸς ἤγειρεν, οὐκ εἶδε διαφθοράν. » Ταῦτα· καὶ τοῖς παρερμηνεύειν τολμῶσιν ἀναγκαῖον προφέρειν· καὶ μέντοι καὶ Ἰουδαίοις· προφανῆ γὰρ ἔλεγχον ἔχει τῆς Ἰουδαίων ἐμβροντησίας. Αέγει τοίνυν ὁ Δεσπότης Χριστὸς ἀνθρωπίνως κἀνταῦθα ·, ὅτι Διηνεκῶς ὑπὸ τῆς θείας στηριζόμενος φύσεως τῷ σωτηρίῳ πρόσειμι πάθει, καὶ τῇ ἐλπίδι τῆς ἀναστάσεως ἐπευφραίνομαι. Οὔτε γὰρ ἡ ψυχή μου εἰς ἄδου καταλειφθήσεται, οὐθ᾽ ἡ σάρξ μου ὑπομενεῖ τὴν κατὰ φύσιν διαφθοράν. Ταχείας γὰρ τῆς ἀναστάσεως τεύξομαι, καὶ εἰς τὴν ζωὴν ἐπανήξω· ἅπασι ταύτην ἀνθρώποις ὑποδεικνὺς τὴν ὁδόν. « Πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου, τερπνότης ἐν τῇ δεξιᾷ σου εἰς τέλος. » Ἐπειδὴ τῷ πάθει προσιὼν ἔλεγε, « Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· · εἰκότως τούτοις ἐχρήσατο τοῖς λόγοις τῆς ἀναστάσεως μνημονεύσας, διδάσκων ὡς ἀντὶ τῆς ἀθυμίας ἐκείνης ἐν διηνεκεί θυμηδίᾳ γενήσεται, ἀπαθὴς, καὶ ἄτρεπτος, καὶ ἀθάνατος, καὶ κατὰ τὴν ἀνθρωπείαν φύσιν γενόμενος. Ὡς γὰρ Θεὸς, τοῦτο ἦν ἀεὶ, καὶ μέντοι καὶ τῇ ἀνθρωπείᾳ φύσει εὐθὺς ἐν τῇ μήτρᾳ διαπλασθείσῃ τοῦτο παρασχεῖν αὐτῷ ῥάδιον ἦν. Ἀλλὰ διὰ τῶν παθῶν ὁδεῦσαι συνεχώρησεν ἣν ἀνέλαβε φύσιν, ἵνα οὕτω τῆς ἁμαρτίας καταλύσας τὴν δυναστείαν, παύσῃ μὲν τοῦ διαβόλου τὴν τυραννίδα, καταλύσῃ δὲ τοῦ θανάτου τὸ κράτος, καὶ πᾶσιν ἀνθρώποις παράσχῃ τὴν τῆς ἀναβιώσεως ἀφορμήν. Ὡς ἄνθρωπος τοίνυν, καὶ τὴν ἀφθαρσίαν, καὶ τὴν ἀθανασίαν λαμβάνει. Οὗτος ὁ ψαλμὸς καὶ τὴν Ἀρείου καὶ τὴν Εὐνομίου, καὶ Ἀπολιναρίου φρενοβλάβειαν ἐλέγχει. Οἱ μὲν γὰρ σῶμα ἄψυχον τὸν Θεὸν Λόγον εἶπον ἀνειληφέναι. Ἀπολινάριος δὲ ἔμψυχον μὲν τὸ ἀναληφθὲν ἐκάλεσε σῶμα, τῆς δὲ λογικῆς αὐτὸ ψυχῆς ἀπεστέρησεν· οὐκ οἶδα ὅθεν μαθὼν τὰς δύο ταύτας ψυχάς· οὐδαμοῦ γὰρ ἡ θεία τοῦτο διδάσκει Γραφή. ᾿Αλλ' ὁμοῦ τὸ πανάγιον Πνεῦμα, διὰ τοῦ μακαρίου Δαβίδ, ψυχῆς ἀντικρὺς ἐμνημόνευσεν, ἔλεγχον δεδωκὼς προφανή καθ' ἑκατέρας αἱρέσεως.
« Proōrōmēn ton Kyrion enōpion mou diapantos, hoti ek dexiōn mou estin hina mē saleuthō. Dia touto euphranthē hē kardia mou, kai ēgalliasato hē glōssa mou eti de kai hē sarx mou kataskēnōsei ep᾿ elpidi. Hoti ouk enkataleipseis tēn psychēn mou eis adou , oude dōseis ton hosion sou idein diaphthoran. Egnōrisas moi hodous zōēs; plērōseis me euphrosynēs, meta tou prosōpou sou; terpnotēs en tę̄ dexią sou eis telos. • Tauta peritton hēmas hermēneuein, tou thespesiou Petrou, tou kai tēn para tou Patros, kai tēn para tou Huiou, kai tēn para tou hagiou Pneumatos apokalypsin dexamenou, palai toutōn tēn hermēneian poiēsamenou. Houtos gar en Ioudaiois dēmēgorōn, kai tautēn enenkōn eis meson tēn martyrian, houtōs ephē; « "Andres adelphoi, exon eipein meta parrhēsias pros hymas peri tou patriarchou Dabid, hoti kai eteleutēse, kai etaphē, kai to mnēma autou estin en hēmin achri tēs sēmeron. Prophētēs oun hyparchōn, kai eidōs ; hoti horkǭ ōmosen autǭ ho Theos, ek karpou tēs osphyos autou anastēsein to kata sarka ton Christon, proïdōn elalēse peri tēs anastaseōs autou, hoti ouk enkateleiphthē eis adou hē psychē autou, oud᾽ hē sarx autou eide diaphthoran. » Kai heterōthi; • Dabid men gar idią geneą hypēretēsas apethane, kai eide diaphthoran; hon de ho Theos ēgeiren, ouk eide diaphthoran. » Tauta; kai tois parermēneuein tolmōsin anankaion propherein; kai mentoi kai Ioudaiois; prophanē gar elenchon echei tēs Ioudaiōn embrontēsias. Aegei toinyn ho Despotēs Christos anthrōpinōs kantautha ;, hoti Diēnekōs hypo tēs theias stērizomenos physeōs tǭ sōtēriǭ proseimi pathei, kai tę̄ elpidi tēs anastaseōs epeuphrainomai. Oute gar hē psychē mou eis adou kataleiphthēsetai, outh᾽ hē sarx mou hypomenei tēn kata physin diaphthoran. Tacheias gar tēs anastaseōs teuxomai, kai eis tēn zōēn epanēxō; hapasi tautēn anthrōpois hypodeiknys tēn hodon. « Plērōseis me euphrosynēs meta tou prosōpou sou, terpnotēs en tę̄ dexią sou eis telos. » Epeidē tǭ pathei prosiōn elege, « Perilypos estin hē psychē mou heōs thanatou; ; eikotōs toutois echrēsato tois logois tēs anastaseōs mnēmoneusas, didaskōn hōs anti tēs athymias ekeinēs en diēnekei thymēdią genēsetai, apathēs, kai atreptos, kai athanatos, kai kata tēn anthrōpeian physin genomenos. Hōs gar Theos, touto ēn aei, kai mentoi kai tę̄ anthrōpeią physei euthys en tę̄ mētrą diaplastheisę̄ touto paraschein autǭ rhadion ēn. Alla dia tōn pathōn hodeusai synechōrēsen hēn anelabe physin, hina houtō tēs hamartias katalysas tēn dynasteian, pausę̄ men tou diabolou tēn tyrannida, katalysę̄ de tou thanatou to kratos, kai pasin anthrōpois paraschę̄ tēn tēs anabiōseōs aphormēn. Hōs anthrōpos toinyn, kai tēn aphtharsian, kai tēn athanasian lambanei. Houtos ho psalmos kai tēn Areiou kai tēn Eunomiou, kai Apolinariou phrenoblabeian elenchei. Hoi men gar sōma apsychon ton Theon Logon eipon aneilēphenai. Apolinarios de empsychon men to analēphthen ekalese sōma, tēs de logikēs auto psychēs apesterēsen; ouk oida hothen mathōn tas dyo tautas psychas; oudamou gar hē theia touto didaskei Graphē. ᾿All' homou to panagion Pneuma, dia tou makariou Dabid, psychēs antikrys emnēmoneusen, elenchon dedōkōs prophanē kath' hekateras haireseōs.
"I foresaw the Lord always before me, for he is at my right hand, that I may not be shaken. Therefore my heart was glad and my tongue exulted; moreover my flesh too will dwell in hope. For you will not abandon my soul to Hades, nor will you let your holy one see corruption. You have made known to me the paths of life; you will fill me with gladness with your face; delights are at your right hand for ever." It is superfluous for us to interpret these words, since the inspired Peter, who received revelation from the Father, from the Son, and from the Holy Spirit, gave their interpretation long ago. Preaching among the Jews and bringing forward this testimony, he said: "Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that from the fruit of his loins, according to the flesh, he would raise up the Christ, he foresaw and spoke of his resurrection, that his soul was not abandoned to Hades, nor did his flesh see corruption." And elsewhere: "For David, after he had served his own generation, died and saw corruption; but he whom God raised did not see corruption." It is necessary to put these words before those who dare to misinterpret, and before the Jews too; for they plainly refute the stupefaction of the Jews. Christ the Lord, then, says here too in a human way: continually supported by the divine nature I go forward to the saving passion and rejoice in the hope of the resurrection. My soul will not be left in Hades, nor will my flesh undergo natural corruption. I shall obtain a swift resurrection and return to life, showing this road to all people. "You will fill me with gladness with your face; delights are at your right hand for ever." Since when he approached the passion he said, "My soul is very sorrowful, even to death," he fittingly used these words when mentioning the resurrection, teaching that in place of that sorrow he will be in continual delight, having become impassible, immutable, and immortal according to his human nature too. As God he always was this; and it would have been easy for him to grant this to his human nature as soon as it was formed in the womb. But he allowed the nature he had assumed to travel through the sufferings, so that, having thus destroyed the power of sin, he might end the tyranny of the devil, destroy the might of death, and give all people the starting point of coming back to life. As man, then, he receives both incorruption and immortality. This psalm refutes the madness of Arius, of Eunomius, and of Apollinaris. The former said that God the Word assumed a soulless body; Apollinaris called the assumed body ensouled but deprived it of the rational soul. I do not know where he learned these two souls; divine Scripture nowhere teaches it. The all-holy Spirit, through the blessed David, mentioned the soul outright, giving a manifest refutation of both heresies.
Chapter 16
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« Προσευχὴ τῷ Δαβίδ. » Διωκόμενος ὑπὸ τοῦ Σαούλ, καὶ παντοδαπὰς ὑπομένων ἐπιβουλάς, τὸν τῶν ὅλων Θεὸν εἰς ἐπικουρίαν καλεῖ. . Εἰσάκουσον, Κύριε, δικαιοσύνης μου· πρόσχες τῇ δεήσει μου· ἐνώτισαι τὴν προσευχήν μου οὐκ ἐν χείλεσι δολίοις. » Πάλιν ἐνταῦθα δικαιοσύνην οὐ τὴν τελείαν ἀρετὴν λέγει, ἀλλὰ τὴν δικαίαν αἴτησιν. Οἱ δὲ ἄλλοι ἑρμηνευταὶ τὴν ἀντωνυμίαν οὐ προστεθείκασιν· ἀλλ᾽ ὁ μὲν Σύμμαχος καὶ ὁ Θεοδοτίων Κύριον δικαιοσύνης τὸν Θεὸν ὠνομάκασιν · ὁ δὲ γε ᾿Αχúλας οὕτως ἔφη, Εἰσάκουσον, Κύριε, δίκαιον, ἀντὶ τοῦ δικαίως, καὶ μὴ μακροθύμως. Τὸ δὲ, « Οὐχ ἐν χείλεσι δολίοις, » ὁ Σύμμαχος οὕτως εἴρηκεν, Οὐ διὰ χειλέων δολίων. Καθαροῖς γὰρ, φησὶ, χείλεσι τὴν ἱκετείαν προσφέρω· οὐχ ἕτερα μὲν φρονῶν, ἕτερα δὲ φθεγγόμενος· ἀλλὰ συνομολογοῦσαν ἔχω τῇ γνώμῃ τὴν γλῶτταν.
« Proseuchē tǭ Dabid. » Diōkomenos hypo tou Saoul, kai pantodapas hypomenōn epiboulas, ton tōn holōn Theon eis epikourian kalei. . Eisakouson, Kyrie, dikaiosynēs mou; prosches tę̄ deēsei mou; enōtisai tēn proseuchēn mou ouk en cheilesi doliois. » Palin entautha dikaiosynēn ou tēn teleian aretēn legei, alla tēn dikaian aitēsin. Hoi de alloi hermēneutai tēn antōnymian ou prostetheikasin; all᾽ ho men Symmachos kai ho Theodotiōn Kyrion dikaiosynēs ton Theon ōnomakasin ; ho de ge ᾿Achulas houtōs ephē, Eisakouson, Kyrie, dikaion, anti tou dikaiōs, kai mē makrothymōs. To de, « Ouch en cheilesi doliois, » ho Symmachos houtōs eirēken, Ou dia cheileōn doliōn. Katharois gar, phēsi, cheilesi tēn hiketeian prospherō; ouch hetera men phronōn, hetera de phthengomenos; alla synomologousan echō tę̄ gnōmę̄ tēn glōttan.
"A prayer of David." Pursued by Saul and enduring plots of every kind, he calls the God of all to his help. "Hear, Lord, my righteousness; attend to my petition; give ear to my prayer, which is not from deceitful lips." Here again he means by righteousness not perfect virtue but a just request. The other translators did not add the pronoun: Symmachus and Theodotion called God "Lord of righteousness," and Aquila said, "Hear, Lord, a just thing," meaning "justly," and not with long delay. "Not from deceitful lips" Symmachus put as "not through deceitful lips." I offer my supplication with pure lips, he says, not thinking one thing and saying another; my tongue agrees with my mind.
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« Ἐκ προσώπου σου τὸ κρῖμά μου ἐξέλθοι, οἱ ὀφθαλμοί μου ἰδέτωσαν εὐθύτητα. » Αντιβολῶ σε δικάσαι τοῖς κατ᾿ ἐμέ · οἶδα γάρ σου τῆς ψήφου τὸ δίκαιον.
« Ek prosōpou sou to krima mou exelthoi, hoi ophthalmoi mou idetōsan euthytēta. » Antibolō se dikasai tois kat᾿ eme ; oida gar sou tēs psēphou to dikaion.
"Let my judgment come forth from your presence; let my eyes behold uprightness." I entreat you to judge between me and those against me; for I know the justice of your sentence.
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« Ἐδοκίμασας τὴν καρδίαν μου, ἐπεσκέψω νυκτὸς, ἐπύρωσάς με, καὶ οὐχ εὑρέθη ἐν ἐμοὶ ἀδικία. Ὅπως ἂν μὴ λαλήσῃ τὸ στόμα μου τὰ ἔργα τῶν ἀνθρώπων. » Ἐνταῦθα διδάσκει, ὡς πολλάκις λαβὼν τὸν Σαούλ ὑποχείριον, ἀνελεῖν οὐκ ἠνέσχετο, ἀλλ᾽ εὐεργεσίᾳ τὴν ἀδικίαν ἡμείψατο· διὸ καὶ τῆς νυκτὸς ἐμνημόνευσεν, ἐν ᾗ τοῦτο δέδρακεν, ἐν νυκτὶ καθεύδοντα τὸν Σαούλ περισώσας, καὶ οὐδενὶ συγχωρήσας ἐπενεγκεῖν αὐτῷ τὴν θανατηφόρον πληγήν. Τροπικῶς δὲ καὶ τὰς συμφορὰς νύκτας καλεῖ διὰ τὸ ζοφῶδες τῆς ἀθυμίας, ὥσπερ αὖ, καὶ πύρωσιν τὴν δοκιμασίαν αὖθις ὀνομάζει· • Ἐπύρωσας γάρ με, φησὶ, καὶ οὐχ εὑρέθη ἐν ἐμοὶ ἀδικία. • Καθάπερ γάρ τινα χρυσὸν δοκιμάσας, ἀκίβδηλον εὗρες, ὦ Δέσποτα. Τοσοῦτον γὰρ ἀπέσχον τοῦ λυμήνασθαι τὸν πολέμιον, ὅτι καὶ τῆς κατ' αὐτοῦ λοιδορίας ἐλευθέραν τὴν γλῶτταν ἐφύλαξα, καὶ ἃ πράττων ἐκεῖνος διατελεῖ, ταῦτα λέγειν οὐκ ἠνεσχόμην ἐγώ. « Διὰ τοὺς λόγους τῶν χειλέων σου ἐγὼ ἐφύλαξα ὁδοὺς σκληράς. » Τοῦτο δὲ τὸ δυσχερὲς, καὶ ἐπίπονον δέδρακα ταῖς σαῖς πειθόμενος ἐντολαῖς.
« Edokimasas tēn kardian mou, epeskepsō nyktos, epyrōsas me, kai ouch heurethē en emoi adikia. Hopōs an mē lalēsę̄ to stoma mou ta erga tōn anthrōpōn. » Entautha didaskei, hōs pollakis labōn ton Saoul hypocheirion, anelein ouk ēnescheto, all᾽ euergesią tēn adikian hēmeipsato; dio kai tēs nyktos emnēmoneusen, en hę̄ touto dedraken, en nykti katheudonta ton Saoul perisōsas, kai oudeni synchōrēsas epenenkein autǭ tēn thanatēphoron plēgēn. Tropikōs de kai tas symphoras nyktas kalei dia to zophōdes tēs athymias, hōsper au, kai pyrōsin tēn dokimasian authis onomazei; • Epyrōsas gar me, phēsi, kai ouch heurethē en emoi adikia. • Kathaper gar tina chryson dokimasas, akibdēlon heures, ō Despota. Tosouton gar apeschon tou lymēnasthai ton polemion, hoti kai tēs kat' autou loidorias eleutheran tēn glōttan ephylaxa, kai ha prattōn ekeinos diatelei, tauta legein ouk ēneschomēn egō. « Dia tous logous tōn cheileōn sou egō ephylaxa hodous sklēras. » Touto de to dyscheres, kai epiponon dedraka tais sais peithomenos entolais.
"You have tested my heart, you have visited it by night, you have tried me by fire, and no injustice was found in me, so that my mouth may not speak of the works of men." Here he teaches that, though he often had Saul in his power, he would not kill him but repaid injustice with kindness. Therefore he also mentioned the night in which he did this, when he spared Saul as he slept at night and allowed no one to strike him the death blow. Figuratively too he calls calamities nights because of the gloom of despondency, just as again he calls the testing a trial by fire: "For you tried me by fire," he says, "and no injustice was found in me." Like someone testing gold, you found me unalloyed, Master. I kept so far from harming my enemy that I kept my tongue free even from reviling him, and what he continues to do I would not even speak of. "Because of the words of your lips I have kept hard ways." I did this difficult and toilsome thing in obedience to your commandments.
16.5PG 80 80:967
« Κατάρτισαι τὰ διαβήματά μου ἐν ταῖς τρίβοις σου, ἵνα μὴ σαλευθῇ τὰ διαβήματά μου.» Ἱκετεύω τοίνυν, μὴ παρατραπῆναί μου τὸν σκοπόν · ἔσται δὲ τοῦτο, εἰ τῆς σῆς ῥοπῆς ἀπολαύσαιμι. Διαβήματα γὰρ τῆς πράξεως τὴν ὁρμὴν προσηγόρευσεν.
« Katartisai ta diabēmata mou en tais tribois sou, hina mē saleuthę̄ ta diabēmata mou.» Hiketeuō toinyn, mē paratrapēnai mou ton skopon ; estai de touto, ei tēs sēs rhopēs apolausaimi. Diabēmata gar tēs praxeōs tēn hormēn prosēgoreusen.
"Make my steps firm in your paths, that my steps may not be shaken." I beg, then, that my purpose may not be turned aside; and this will be so if I enjoy your support. He called the impulse to action "steps."
16.6PG 80 80:967
· Ἐγὼ ἐκέκραξα, ὅτι ἐπήκουσάς μου, ὁ Θεός. » Οὐ μάτην τοῖσδε λόγοις ἐχρησάμην, ἀλλὰ πεῖραν τῆς σῆς ἔχων φιλανθρωπίας· ἤκουσας γάρ μου καλοῦντος πολλάκις. « Κλίνον τὸ οὖς σου ἐμοὶ, καὶ εἰσάκουσον τῶν ῥημάτων μου. Θαυμάστωσον τὰ ἐλέη σου, ὁ σώζων τοὺς ἐλπίζοντας ἐπὶ σέ. » Δέξαι τοίνυν τὴν ἱκετείαν· κίνησον πολλὰς γλώττας εἰς ὑμνῳδίαν. Οἱ γὰρ ἐλεούμενον παρὰ σοῦ τὸν ἀδικούμενον βλέποντες ὑμνήσουσί σου τὴν πρόνοιαν· εἴωθας δὲ τοῖς εἰς σὲ πεποιθόσιν ἐπικουρίαν ὀρέγειν.
; Egō ekekraxa, hoti epēkousas mou, ho Theos. » Ou matēn toisde logois echrēsamēn, alla peiran tēs sēs echōn philanthrōpias; ēkousas gar mou kalountos pollakis. « Klinon to ous sou emoi, kai eisakouson tōn rhēmatōn mou. Thaumastōson ta eleē sou, ho sōzōn tous elpizontas epi se. » Dexai toinyn tēn hiketeian; kinēson pollas glōttas eis hymnǭdian. Hoi gar eleoumenon para sou ton adikoumenon blepontes hymnēsousi sou tēn pronoian; eiōthas de tois eis se pepoithosin epikourian oregein.
"I cried, for you heard me, O God." I did not use these words in vain, but having experience of your love for humankind; for you heard me when I called many times. "Incline your ear to me and hear my words. Make your mercies wonderful, you who save those who hope in you." Receive, then, my supplication; move many tongues to hymnody. For those who see the wronged man shown mercy by you will hymn your providence; and it is your custom to stretch out help to those who trust in you.
16.8PG 80 80:967
« Ἐκ τῶν ἀνθεστηκότων τῇ δεξιᾷ σου φύλαξόν με, Κύριε, ὡς κόρην ὀφθαλμοῦ. › ᾿Ανθεστηκότας τῇ τοῦ Θεοῦ δεξιᾷ τοὺς πολεμοῦντας αὐτῷ προσηγόρευσεν. Καὶ μάλα εἰκότως· ὑπὸ Θεοῦ γὰρ ἐχρίσθη, καὶ παρ᾿ αὐτοῦ τῆς βασιλικῆς χειροτονίας τετύχηκεν. Λέγει τοιγαροῦν, ὅτι Τῇ σῇ ἀντιτάττονται ψήφῳ οἱ κατ' ἐμοῦ τὴν μάχην ἀναδεξάμενοι, καὶ παρακαλεῖ τοσαύτης φυλακῆς ἀπολαῦσαι, ὅσης ἡ κόρη τοῦ ὀφθαλμοῦ· ἥτις καθάπερ τινὰς περιβόλους ἔχει τὰ βλέφαρα· ἀντὶ δὲ σκολόπων, τὰς βλεφαρίδας. Ἔχει δὲ καὶ τῶν ὀφρύων τὰς προσβολὰς τὴν τῶν ἰδρώτων νοτίδα τοῖς κροτάφοις παραπεμπούσας, καὶ τῆς ἐκεῖθεν λώβης ἀπαλλαττούσας τὸ ὀπτικόν. Τοιαύτης ἱκετεύει κηδεμονίας τυχεῖν. • Ἐν σκέπῃ τῶν πτερύγων σου σκεπάσεις με.
« Ek tōn anthestēkotōn tę̄ dexią sou phylaxon me, Kyrie, hōs korēn ophthalmou. › ᾿Anthestēkotas tę̄ tou Theou dexią tous polemountas autǭ prosēgoreusen. Kai mala eikotōs; hypo Theou gar echristhē, kai par᾿ autou tēs basilikēs cheirotonias tetychēken. Legei toigaroun, hoti Tę̄ sę̄ antitattontai psēphǭ hoi kat' emou tēn machēn anadexamenoi, kai parakalei tosautēs phylakēs apolausai, hosēs hē korē tou ophthalmou; hētis kathaper tinas peribolous echei ta blephara; anti de skolopōn, tas blepharidas. Echei de kai tōn ophryōn tas prosbolas tēn tōn idrōtōn notida tois krotaphois parapempousas, kai tēs ekeithen lōbēs apallattousas to optikon. Toiautēs hiketeuei kēdemonias tychein. • En skepę̄ tōn pterygōn sou skepaseis me.
"From those who resist your right hand, guard me, Lord, as the apple of the eye." He called those who war against him those who resist God's right hand, and very fittingly; for he had been anointed by God and had received his royal appointment from him. He says, then, that those who have taken up the battle against me are opposing your decision; and he asks to enjoy as much protection as the pupil of the eye. It has the eyelids as a kind of wall, and the eyelashes in place of palisades; it also has the projection of the eyebrows, which send the moisture of sweat away to the temples and keep the power of sight free of harm from it. Such care he begs to obtain. "In the shelter of your wings you will shelter me."
16.9PG 80 80:967
« ᾿Απὸ προσώπου ἀσεβῶν τῶν ταλαιπωρησάντων με. » Πάλιν ἑτέρᾳ χρησάμενος εἰκόνι προμηθείας τυχεῖν ἀξιοῖ. Ἤκουσε γὰρ καὶ τοῦ μεγάλου Μωσέως λέγοντος · · Διεὶς τὰς πτέρυγας αὐτοῦ ἐδέξατο αὐτοὺς, καὶ ἀνέλαβεν αὐτοὺς ἐπὶ τῶν μεταφρένων αὐτοῦ. » Καὶ ὁ Κύριος δὲ πρὸς τὴν Ἱερουσαλήμ ἔφη· « Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία ἑαυτῆς ὑπὸ τὰς πτέρυγας αὐτῆς, καὶ οὐκ ἠθελήσατε; » Πτέρυγας δὲ τὴν ὀξείαν καὶ σύντομον τῆς προνοίας κίνησιν. • Οἱ ἐχθροί μου τὴν ψυχήν μου περιέσχον. Τὸ στέαρ αὐτῶν συνέκλεισαν, τὸ στόμα αὐτῶν ἐλάλησεν ὑπερηφανίαν. » Τὸ στέαρ τινὲς εὐημερίαν καὶ εὐεξίαν ὠνόμασαν. Ἐμοὶ δὲ δοκεῖ τὴν εὔνοιαν καὶ φιλαδελφίαν οὕτω καλεῖν· τοῦτο ἡ τῶν ῥητῶν ἀκολουθία παραδηλοῖ· πᾶσαν γὰρ φυσικὴν ἀποκλείσαντες, φησὶν, εὐσπλαγχνίαν, καὶ οὐδεμίαν χώραν τοῖς τῆς φιλανθρωπίας λογισμοῖς δεδωκότες, φθέγγονται μὲν ὑψηλὰ καὶ ὑπέρογκα· ἐνέδρας δέ μοι παντοδαπὰς καὶ λόχους ἱστᾶσιν.
« ᾿Apo prosōpou asebōn tōn talaipōrēsantōn me. » Palin heterą chrēsamenos eikoni promētheias tychein axioi. Ēkouse gar kai tou megalou Mōseōs legontos ; ; Dieis tas pterygas autou edexato autous, kai anelaben autous epi tōn metaphrenōn autou. » Kai ho Kyrios de pros tēn Hierousalēm ephē; « Posakis ēthelēsa episynagagein ta tekna sou, hon tropon ornis episynagei ta nossia heautēs hypo tas pterygas autēs, kai ouk ēthelēsate? » Pterygas de tēn oxeian kai syntomon tēs pronoias kinēsin. • Hoi echthroi mou tēn psychēn mou perieschon. To stear autōn synekleisan, to stoma autōn elalēsen hyperēphanian. » To stear tines euēmerian kai euexian ōnomasan. Emoi de dokei tēn eunoian kai philadelphian houtō kalein; touto hē tōn rhētōn akolouthia paradēloi; pasan gar physikēn apokleisantes, phēsin, eusplanchnian, kai oudemian chōran tois tēs philanthrōpias logismois dedōkotes, phthengontai men hypsēla kai hyperonka; enedras de moi pantodapas kai lochous histasin.
"From the face of the ungodly who have afflicted me." Using another image again, he asks to obtain providence. For he had heard the great Moses saying: "Spreading his wings he received them and took them up on his back." And the Lord said to Jerusalem: "How often would I have gathered your children together, as a hen gathers her chicks under her wings, and you would not!" By wings he means the swift and quick movement of providence. "My enemies have surrounded my soul. They have shut up their fat; their mouth has spoken arrogance." Some took "fat" to mean prosperity and good condition. To me he seems to call goodwill and brotherly love by this name; the sequence of the words indicates it. Having shut out all natural compassion, he says, and given no room to thoughts of kindness, they utter lofty and overbearing words and set every kind of ambush and snare for me.
16.11PG 80 80:969
« Ἐκβαλόντες με νυνὶ περιεκύκλωσάν με, τοὺς ὀφθαλμοὺς αὐτῶν ἔθεντο ἐκκλῖναι ἐν τῇ γῇ. • Αὐτοί με τῆς πατρώας ἐξήλασαν γῆς· καὶ πάλιν τῇδε κἀκεῖσε διατρέχουσι συλλαβεῖν ἐφιέμενοι ἐπειδὴ τὸ εὐθὲς οὐκ ἐθέλουσι βλέπειν· ἀλλ᾽ ἑτεροκλινὲς ἔχουσι τῆς διανοίας τὸ ὄμμα. Οὕτω γὰρ καὶ ὁ Σύμμαχος ἡρμήνευσε · « Τοὺς ὀφθαλμοὺς αὐτῶν ἔταξαν ἑτεροκλινεῖν ἐν τῇ γῇ.
« Ekbalontes me nyni periekyklōsan me, tous ophthalmous autōn ethento ekklinai en tę̄ gę̄. • Autoi me tēs patrōas exēlasan gēs; kai palin tę̄de kakeise diatrechousi syllabein ephiemenoi epeidē to euthes ouk ethelousi blepein; all᾽ heteroklines echousi tēs dianoias to omma. Houtō gar kai ho Symmachos hērmēneuse ; « Tous ophthalmous autōn etaxan heteroklinein en tę̄ gę̄.
"Having cast me out, they have now surrounded me; they have set their eyes to turn aside to the earth." They drove me from my father's land, and again they run here and there eager to seize me, since they do not wish to see what is straight but have the eye of the mind turned aside. So Symmachus too translated: "They have set their eyes to turn aside to the earth."
16.12PG 80 80:969
«Ὑπέλαβόν με ὡσεὶ λέων ἕτοιμος εἰς θήραν, καὶ ὡσεὶ σκύμνος οἰκῶν ἐν ἀποκρύφοις. Τὸ λογικὸν τῆς φύσεως ἀποῤῥίψαντες, θηρία μιμοῦνται τροφῆς ἐφιέμενα, καὶ ταύτην περισκοποῦντα, καὶ ἐξαπιναίως ὁρμῶντα.
«Hypelabon me hōsei leōn hetoimos eis thēran, kai hōsei skymnos oikōn en apokryphois. To logikon tēs physeōs aporrhipsantes, thēria mimountai trophēs ephiemena, kai tautēn periskopounta, kai exapinaiōs hormōnta.
"They have seized me like a lion ready for prey, and like a lion's whelp lurking in hiding places." Casting away the rational part of their nature, they imitate wild beasts that seek food, watch for it, and suddenly rush upon it.
16.13PG 80 80:969
« ᾿Ανάστηθι, Κύριε, πρόφθασον αὐτοὺς, καὶ ὑποσκέλισον αὐτοὺς · ῥῦσαι τὴν ψυχήν μου ἀπὸ ἀσεβοῦς · ῥομφαίαν σου, ἀπὸ ἐχθρῶν τῆς χειρός σου.» Ἐκείνων μὲν, Δέσποτα, κώλυσον τὴν ὁρμὴν, οἷς οἶδας κωλύμασι· τοῦτο γὰρ ὑποσκέλισον εἶπεν, ἐκ μεταφορᾶς τῶν λαθραίως τοὺς θέοντας καταβαλλόντων. Ἐμὲ δὲ τῆς ἐκείνων ἐπιβουλῆς ἐλευθέρωσον, τῇ ῥομφαίᾳ σου χρώμενος κατ᾿ αὐτῶν. Οὕτω γὰρ ὁ Σύμμαχος εἴρηκεν, Εἰς μάχαιράν σου, Κύριε, ἀπὸ ὀλίγωντι τῆς γῆς. Τῷ ὄρῳ σου γὰρ, ἀσφάλειαν ὀνομάζει·. ῥάστη γὰρ τῶν πτερύγων ἡ φησὶ, τοὺς τὸ ἀνθρώπους παραπέμπεις θανάτῳ. Σὺ ) γὰρ εἶπας · · Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ. » Διαμέρισον αὐτοὺς ἐν τῇ ζωῇ αὐτῶν· καὶ τῶν κετῶν τοῖς νηπίοις αὐτῶν. Οἶδα, φησὶν, ὡς τὴν κρυμμένων σου ἐμπλησθήτω ἡ γαστήρ αὐτῶν.» Ἐγὼ δὲ, εἰ καὶ σοὶ τῷ θανάτῳ παραπέμψαι ῥάδιον, ἀλλ᾽ οὖν ἱκετεύω ζῶντας αὐτοὺς σκεδασθῆναι, καὶ τὴν κακὴν αὐτῶν συμφωνίαν διαλυθῆναι, καὶ τῶν ἀποκειμένων σοὶ τιμωριῶν μετασχεῖν. Οὕτω δὲ καὶ ἐν τῇ ᾠδῇ τοῦ μεγάλου Μωσέως, αὐτὸς ὁ Θεός φησιν· « Οὐκ ἰδοὺ ταῦτα πάντα συνῆκται παρ᾿ ἐμοὶ, καὶ ἐσφράγισται ἐν τοῖς θησαυροῖς μου; ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω, ἐν καιρῷ ὅταν σφαλῇ ὁ ποῦς αὐτῶν. Ἐχορτάσθησαν υἱῶν, καὶ ἀφῆκαν τὰ κατάλοιπα αὐτῶν τοῖς νηπίοις αὐτῶν. » Καὶ τοῦτο ὁ Σύμμαχος οὕτως ἡρμήνευσε· Χορτασθήσονται υἱοὶ, καὶ ἀφήσουσι τὰ λείψανα αὐδικαίαν σου τιμωρίαν οὐ μόνον αὐτοῖς ἐπάξεις, ἀλλὰ καὶ τοῖς υἱέσι, καὶ τοῖς ἐγγόνοις, τὴν τῶν προγόνων πονηρίαν μιμησαμένοις · τὸ δὲ χορτασθήσονται, ἀντὶ τοῦ, εἰς κόρον μεθέξουσι τῶν κακῶν.
« ᾿Anastēthi, Kyrie, prophthason autous, kai hyposkelison autous ; rhysai tēn psychēn mou apo asebous ; rhomphaian sou, apo echthrōn tēs cheiros sou.» Ekeinōn men, Despota, kōlyson tēn hormēn, hois oidas kōlymasi; touto gar hyposkelison eipen, ek metaphoras tōn lathraiōs tous theontas kataballontōn. Eme de tēs ekeinōn epiboulēs eleutherōson, tę̄ rhomphaią sou chrōmenos kat᾿ autōn. Houtō gar ho Symmachos eirēken, Eis machairan sou, Kyrie, apo oligōnti tēs gēs. Tǭ orǭ sou gar, asphaleian onomazei;. rhastē gar tōn pterygōn hē phēsi, tous to anthrōpous parapempeis thanatǭ. Sy ) gar eipas ; ; Gē ei, kai eis gēn apeleusę̄. » Diamerison autous en tę̄ zōę̄ autōn; kai tōn ketōn tois nēpiois autōn. Oida, phēsin, hōs tēn krymmenōn sou emplēsthētō hē gastēr autōn.» Egō de, ei kai soi tǭ thanatǭ parapempsai rhadion, all᾽ oun hiketeuō zōntas autous skedasthēnai, kai tēn kakēn autōn symphōnian dialythēnai, kai tōn apokeimenōn soi timōriōn metaschein. Houtō de kai en tę̄ ǭdę̄ tou megalou Mōseōs, autos ho Theos phēsin; « Ouk idou tauta panta synēktai par᾿ emoi, kai esphragistai en tois thēsaurois mou? en hēmerą ekdikēseōs antapodōsō, en kairǭ hotan sphalę̄ ho pous autōn. Echortasthēsan huiōn, kai aphēkan ta kataloipa autōn tois nēpiois autōn. » Kai touto ho Symmachos houtōs hērmēneuse; Chortasthēsontai huioi, kai aphēsousi ta leipsana audikaian sou timōrian ou monon autois epaxeis, alla kai tois huiesi, kai tois engonois, tēn tōn progonōn ponērian mimēsamenois ; to de chortasthēsontai, anti tou, eis koron methexousi tōn kakōn.
"Arise, Lord, go before them and trip them up; deliver my soul from the ungodly, your sword from the enemies of your hand. Lord, from the few of the earth divide them in their life; and with your hidden things let their belly be filled. They were satisfied with sons, and left their remnants to their infants." Stop their rush, Master, by whatever hindrances you know; this is what he meant by "trip them up," a metaphor from those who secretly throw runners down. But free me from their plot, using your sword against them. So Symmachus said: "by your sword, Lord, from the few of the earth." For you very easily send people to death, he says; for you said, "You are earth, and to earth you shall return." But I, even though it is easy for you to send them to death, beg that they be scattered while alive, that their evil agreement be dissolved, and that they share in the punishments stored up with you. So too in the song of the great Moses God himself says: "Is not all this gathered up with me and sealed in my treasuries? On the day of vengeance I will repay, at the time when their foot slips." Symmachus translated this as follows: "Sons will be satisfied, and will leave their remains to their infants." I know, he says, that you will bring your just punishment not only on them but also on their sons and descendants who imitate the wickedness of their forebears; "they will be satisfied" means they will have their fill of evils.
16.15PG 80 80:971
« Ἐγὼ δὲ ἐν δικαιοσύνῃ ὀφθήσομαι τῷ προσώπῳ σου, χορτασθήσομαι ἐν τῷ ὀφθῆναί μοι τὴν δόξαν σου, » ἐκεῖνοι μὲν γὰρ τοιαύτας δώσουσι δίκας· ἐγὼ δὲ τοῖς παρὰ τῆς δικαίας σου προνοίας ἀγαθοῖς ἐντρυφήσω, πεῖραν μεγίστην τῆς σῆς εὐεργεσίας δεξάμενος.
« Egō de en dikaiosynę̄ ophthēsomai tǭ prosōpǭ sou, chortasthēsomai en tǭ ophthēnai moi tēn doxan sou, » ekeinoi men gar toiautas dōsousi dikas; egō de tois para tēs dikaias sou pronoias agathois entryphēsō, peiran megistēn tēs sēs euergesias dexamenos.
"But I shall appear before your face in righteousness; I shall be satisfied when your glory appears to me." They will pay such penalties; but I shall delight in the good things that come from your just providence, having received the greatest experience of your kindness.
Chapter 17
17.1PG 80 80:971
« Εἰς τὸ τέλος· τῷ παιδὶ Κυρίου, τῷ Δαβίδ, ἃ ἐλάλησε τῷ Κυρίῳ, τοὺς λόγους τῆς ᾠδῆς ταύτης, ἐν ἡμέρᾳ ᾗ ἐῤῥύσατο αὐτὸν Κύριος ἐκ χειρὸς πάντων τῶν ἐχθρῶν αὐτοῦ, καὶ ἐκ χειρὸς Σαούλ, καὶ εἶπεν . » Δήλη ἡ ἐπιγραφή, καὶ ἑρμηνείας οὐ δεομένη. Ἔγκειται δὲ καὶ τῇ τῶν Βασιλειῶν ἱστορίᾳ τοῦδε τοῦ ψαλμοῦ ἡ διάνοια. Θαυμάσαι δὲ ἄξιον τὴν τοῦ προφήτου φιλοσοφίαν. Τοσαύτας γὰρ ἐπιβουλάς παρὰ τοῦ Σαούλ ὑπομείνας, οὐ συνέταξεν αὐτὸν τοῖς ἐχθροῖς· ἀλλὰ τῶν πολεμίων χωρίσας, οὐχ ὡς δυσμενοῦς ἐμνημόνευσεν· εἰς τὸ τέλος δὲ πρόσκειται, ἐπειδὴ καὶ προφητείαν ἔχει τῆς τῶν ἐθνῶν κλήσεως, καὶ τῆς Ἰουδαίων ἀλλοτριώσεως · ἃ μακροῖς ὕστερον ἐγένετο χρόνοις.
« Eis to telos; tǭ paidi Kyriou, tǭ Dabid, ha elalēse tǭ Kyriǭ, tous logous tēs ǭdēs tautēs, en hēmerą hę̄ errhysato auton Kyrios ek cheiros pantōn tōn echthrōn autou, kai ek cheiros Saoul, kai eipen . » Dēlē hē epigraphē, kai hermēneias ou deomenē. Enkeitai de kai tę̄ tōn Basileiōn historią toude tou psalmou hē dianoia. Thaumasai de axion tēn tou prophētou philosophian. Tosautas gar epiboulas para tou Saoul hypomeinas, ou synetaxen auton tois echthrois; alla tōn polemiōn chōrisas, ouch hōs dysmenous emnēmoneusen; eis to telos de proskeitai, epeidē kai prophēteian echei tēs tōn ethnōn klēseōs, kai tēs Ioudaiōn allotriōseōs ; ha makrois hysteron egeneto chronois.
"To the end: for the servant of the Lord, for David, who spoke to the Lord the words of this song on the day when the Lord delivered him from the hand of all his enemies and from the hand of Saul; and he said." The title is clear and needs no interpretation; the sense of this psalm is also contained in the history of the Kingdoms. The prophet's philosophy deserves admiration. Though he endured so many plots from Saul, he did not rank him among his enemies; he set him apart from his foes and did not mention him as hostile. "To the end" is added because it also contains a prophecy of the calling of the nations and the estrangement of the Jews, which happened long ages later.
17.2PG 80 80:971
« ᾿Αγαπήσω σε, Κύριε, ἡ ἰσχύς μου. Κύριος, στερέωμά μου, καὶ καταφυγή μου, καὶ ῥύστης μου· ὁ Θεός μου βοηθός μου, καὶ ἐλπιῶ ἐπ᾿ αὐτὸν· ὑπερασπιστής μου, καὶ κέρας σωτηρίας μου , καὶ ἀντιλήπτωρ μου.» ᾿Αγαπῃ τὰς εὐεργεσίας ὁ προφήτης ἀμείβεται· ταύτην γὰρ μόνην τῷ Θεῷ τὸν εὖ πεπονθότα δυνατὸν ἀντιδοῦναι· ταύτην καὶ τῆς νομοθεσίας ἀρχόμενος ἐνομοθέτησεν ὁ Θεός. « ᾿Αγαπήσεις γὰρ, φησὶ, Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς δυνάμεώς· σου.» ᾿Αλλ' ἔπεται τῇ ἀγάπῃ τοῦ ἀγαπωμένου ἡ θεραπεία. « Ἡ γὰρ ἀγάπη πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει· ἡ ἀγάπη οὐδέποτε ἐκπίπτει. › Ὑπισχνεῖται δὲ ὁ μακάριος Δαβὶδ τὸν Θεὸν ἀγαπήσειν, οὐχ ὡς οὐδέπω τοῦτο τέλεον κατορθώσας· ἀλλὰ κόρον λαβεῖν τῆς ἀγάπης οὐκ ἀνεχόμενος· εἶτα τὰς εὐεργεσίας θείας ποιεῖται προσηγορίας, καὶ τὸν κατάλογον ὧν ἔτυχεν ἀγαθῶν κατάλογον ὀνομάτων ἐργάζεται · καὶ καλεῖ τὸν Θεὸν ἰσχὺν, ὡς ταύτης μεταλαχών· στερέωμα, ὡς στερεὸς κατὰ τῶν πολεμίων γενόμενος· καταφυγὴν, ὡς τεῖχος ἐσχηκὼς τὸν Θεὸν, καὶ περίβολον ὀχυρόν ·· ῥύστην, ὡς διὰ τοῦ Θεοῦ τῶν δυσμενῶν ἀπηλλαγμένος · βοηθὸν, ὡς ἐκεῖθεν ἐπικουρίας τυχών· ὑπερασπιστὴν, ὡς πρόμαχον ἐν καιρῷ γεγενημένον · κέρας σωτηρίας, καὶ ἀντιλήπτορα, ὡς τῇ αὐτοῦ προμηθείᾳ περισωθείς. Τὸ δὲ κέρας σωτηρίας τέθεικεν ἐκ μεταφορᾶς τῶν ζώων, τῶν τοῖς κέρασιν τοὺς πολεμίους ἀμυνομένων. [Κέρας δὲ λέγεται καὶ ἡ βασιλεία, « Καὶ δώσει γὰρ ἰσχὺν τοῖς βασιλεῦσιν ἡμῶν· καὶ ὑψώσει κέρας Χριστοῦ αὐτοῦ· » ἀντὶ τοῦ τὴν βασιλείαν τοῦ Χριστοῦ αὐτοῦ.]
« ᾿Agapēsō se, Kyrie, hē ischys mou. Kyrios, stereōma mou, kai kataphygē mou, kai rhystēs mou; ho Theos mou boēthos mou, kai elpiō ep᾿ auton; hyperaspistēs mou, kai keras sōtērias mou , kai antilēptōr mou.» ᾿Agapę̄ tas euergesias ho prophētēs ameibetai; tautēn gar monēn tǭ Theǭ ton eu peponthota dynaton antidounai; tautēn kai tēs nomothesias archomenos enomothetēsen ho Theos. « ᾿Agapēseis gar, phēsi, Kyrion ton Theon sou ex holēs tēs kardias sou, kai ex holēs tēs psychēs sou, kai ex holēs tēs dynameōs; sou.» ᾿All' epetai tę̄ agapę̄ tou agapōmenou hē therapeia. « Hē gar agapē panta stegei, panta pisteuei, panta elpizei, panta hypomenei; hē agapē oudepote ekpiptei. › Hypischneitai de ho makarios Dabid ton Theon agapēsein, ouch hōs oudepō touto teleon katorthōsas; alla koron labein tēs agapēs ouk anechomenos; eita tas euergesias theias poieitai prosēgorias, kai ton katalogon hōn etychen agathōn katalogon onomatōn ergazetai ; kai kalei ton Theon ischyn, hōs tautēs metalachōn; stereōma, hōs stereos kata tōn polemiōn genomenos; kataphygēn, hōs teichos eschēkōs ton Theon, kai peribolon ochyron ;; rhystēn, hōs dia tou Theou tōn dysmenōn apēllagmenos ; boēthon, hōs ekeithen epikourias tychōn; hyperaspistēn, hōs promachon en kairǭ gegenēmenon ; keras sōtērias, kai antilēptora, hōs tę̄ autou promētheią perisōtheis. To de keras sōtērias tetheiken ek metaphoras tōn zōōn, tōn tois kerasin tous polemious amynomenōn. [Keras de legetai kai hē basileia, « Kai dōsei gar ischyn tois basileusin hēmōn; kai hypsōsei keras Christou autou; » anti tou tēn basileian tou Christou autou.]
"I will love you, Lord, my strength. The Lord is my firm foundation, my refuge, and my deliverer; my God is my helper, and I will hope in him; my protector, the horn of my salvation, and my supporter." The prophet repays the benefits with love; for this alone can one who has been well treated give back to God. This too God legislated at the beginning of the law: "You shall love the Lord your God with all your heart, with all your soul, and with all your strength." Service of the beloved follows love: "For love bears all things, believes all things, hopes all things, endures all things; love never fails." The blessed David promises to love God not as one who has not yet achieved this perfectly, but as one who cannot have his fill of love. Then he makes the benefits into divine titles, and turns the catalogue of good things he has received into a catalogue of names. He calls God strength, as having shared in it; firm foundation, as having been made firm against his enemies; refuge, as having God as a wall and strong rampart; deliverer, as having been rid of his foes through God; helper, as having received help from there; protector, as one who became his champion in time of need; horn of salvation and supporter, as having been saved by his providence. He put "horn of salvation" by a metaphor from animals that defend themselves against enemies with their horns. [Kingship too is called a horn: "He will give strength to our kings, and will exalt the horn of his Christ," that is, the kingdom of his Christ.]
17.4PG 80 80:973
« Αἰνῶν ἐπικαλέσομαι τὸν Κύριον· καὶ ἐκ τῶν ἐχθρῶν μου σωθήσομαι. » Ἐνταῦθα διδασκόμεθα χάριν μὲν ὁμολογεῖν ὑπὲρ τῶν ὑπηργμένων ἀγαθῶν, αἰτεῖν δὲ πάλιν τὰ ἐνδέοντα · τοῦτο γὰρ, φησὶ, ποιῶν, κρείττων ἔσομαι τῶν δυσμενῶν. Εἶτα διηγεῖται τὰς παντοδαπὰς τῶν πολεμίων ἐπαναστάσεις.
« Ainōn epikalesomai ton Kyrion; kai ek tōn echthrōn mou sōthēsomai. » Entautha didaskometha charin men homologein hyper tōn hypērgmenōn agathōn, aitein de palin ta endeonta ; touto gar, phēsi, poiōn, kreittōn esomai tōn dysmenōn. Eita diēgeitai tas pantodapas tōn polemiōn epanastaseis.
"Praising I will call on the Lord, and I shall be saved from my enemies." Here we are taught to give thanks for the good things already received and to ask again for what is lacking; doing this, he says, I shall be stronger than my foes. Then he recounts the many kinds of attacks by his enemies.
17.5PG 80 80:973
« Περιέσχον με ὠδῖνες θανάτου· καὶ χείμαῤῥοι ἀνομίας ἐξετάραξάν με. Ὠδῖνες ᾄδου περιεκύκλωσάν με · προέφθασάν με παγίδες θανάτου. » Ὠδῖνας θανάτου καὶ ᾄδου καλεῖ τοὺς θανατηφόρους κινδύνους. Καθάπερ γὰρ αἱ ὠδῖνες παρ᾿ αὐτὸν γίνονται τὸν τόκον, οὕτω οἱ μέγιστοι κίνδυνοι τῷ θανάτῳ πελάζουσι· χειμάῤῥους δὲ ἀνομίας τὰς ἀδίκους καὶ ἀθρόας τῶν ἐχθρῶν προσβολάς· καθάπερ γὰρ ὁ χειμάῤῥους, τὰς τῶν ὑδάτων συῤῥοίας ἐντεῦθεν κἀκεῖθεν φερομένας δεχόμενος, ἐξαπιναίως προσβάλλει· οὕτω καὶ ὁ Σαούλ, καὶ οἱ ἄλλοι πολέμιοι, ταῖς ἐφόδοις ἐχρῶντο. Παγίδας δὲ θανάτου, τὰς ἐνέδρας ἐκάλεσεν· ὅπερ γὰρ τοῖς ἀλόγοις ἡ παγὶς, τοῦτο τοῖς πολεμουμένοις ὁ λόχος. Ἑκάτερα γὰρ λαθραίας βλάβης ἐστὶ μηχανήματα.
« Perieschon me ōdines thanatou; kai cheimarrhoi anomias exetaraxan me. Ōdines ądou periekyklōsan me ; proephthasan me pagides thanatou. » Ōdinas thanatou kai ądou kalei tous thanatēphorous kindynous. Kathaper gar hai ōdines par᾿ auton ginontai ton tokon, houtō hoi megistoi kindynoi tǭ thanatǭ pelazousi; cheimarrhous de anomias tas adikous kai athroas tōn echthrōn prosbolas; kathaper gar ho cheimarrhous, tas tōn hydatōn syrrhoias enteuthen kakeithen pheromenas dechomenos, exapinaiōs prosballei; houtō kai ho Saoul, kai hoi alloi polemioi, tais ephodois echrōnto. Pagidas de thanatou, tas enedras ekalesen; hoper gar tois alogois hē pagis, touto tois polemoumenois ho lochos. Hekatera gar lathraias blabēs esti mēchanēmata.
"The pangs of death surrounded me, and torrents of lawlessness troubled me. The pangs of Hades encircled me; the snares of death came upon me." He calls deadly dangers the pangs of death and of Hades. As birth pangs come right at the birth, so the greatest dangers come near to death. The unjust and massed attacks of his enemies he calls torrents of lawlessness: as a torrent receives streams of water flowing in from every side and strikes suddenly, so Saul and his other enemies made their assaults. He called ambushes the snares of death; for what a snare is to animals, an ambush is to those at war. Both are devices of hidden harm.
17.7PG 80 80:975
« Καὶ ἐν τῷ θλίβεσθαί με ἐπεκαλεσάμην τὸν Κύριον, καὶ πρὸς τὸν Θεόν μου ἐκέκραξα · ἤκουσε Κύριος ἐκ ναοῦ ἁγίου αὐτοῦ φωνῆς μου· καὶ ἡ κραυγή μου ἐνώπιον αὐτοῦ εἰσελεύσεται εἰς τὰ ὦτα αὐτοῦ. › Ὑπὸ τοσούτων μέντοι πολιορκούμενος συμφορῶν, πάσης ἀνθρωπίνης καταφρονήσας ἐπικουρίας, τὴν θείαν ἐπεκαλεσάμην ῥοπὴν, καὶ τῆς ἐλπίδος οὐκ ἐψεύσθην · παραυτίκα γάρ μου τὰς ἱκετείας ἐδέξατο. Ναὸν δὲ ἐνταῦθα, οὐ τὸν χειροποίητον λέγει· οὐδὲ γὰρ ᾠκοδόμητο τηνικαῦτα· ὁ Σολομὼν γὰρ αὐτὸν ἐδείματο μετὰ ταῦτα· ἀλλὰ τὸν οὐρανὸν προσηγόρευσεν οὕτω.
« Kai en tǭ thlibesthai me epekalesamēn ton Kyrion, kai pros ton Theon mou ekekraxa ; ēkouse Kyrios ek naou hagiou autou phōnēs mou; kai hē kraugē mou enōpion autou eiseleusetai eis ta ōta autou. › Hypo tosoutōn mentoi poliorkoumenos symphorōn, pasēs anthrōpinēs kataphronēsas epikourias, tēn theian epekalesamēn rhopēn, kai tēs elpidos ouk epseusthēn ; parautika gar mou tas hiketeias edexato. Naon de entautha, ou ton cheiropoiēton legei; oude gar ǭkodomēto tēnikauta; ho Solomōn gar auton edeimato meta tauta; alla ton ouranon prosēgoreusen houtō.
"In my affliction I called on the Lord, and cried to my God; the Lord heard my voice from his holy temple, and my cry before him will enter into his ears." Besieged by so many calamities, despising all human help, I called on God's support and was not deceived in my hope; for he received my supplications at once. Here he does not mean the temple made with hands, for it had not yet been built (Solomon built it afterwards); he so named heaven.
17.8PG 80 80:975
« Καὶ ἐσαλεύθη, καὶ ἔντρομος ἐγενήθη ἡ γῆ· καὶ τὰ θεμέλια τῶν ὀρέων ἐταράχθησαν· καὶ ἑσαλεύθησαν, ὅτι ὠργίσθη αὐτοῖς ὁ Θεός. ᾿Ανέβη καπνὸς ἐν ὀργῇ αὐτοῦ· καὶ πῦρ ἀπὸ προσώπου αὐτοῦ καταφλεγήσεται · ἄνθρακες ἀνήφθησαν ἀπ᾿ αὐτοῦ. » Ταῦτα δὲ ἅπαντα τέθεικεν, οὐχ ὡς πάντως οὕτω γεγενημένα, ἀλλ᾽ ὡς οὕτω τῇ πίστει νενοημένα. Οὐ μόνον δὲ τιμωρούμενος ὁ Θεὸς, ἀλλὰ καὶ δεδιττόμενος τοὺς ἀνθρώπους, πολλάκις τοιαῦτα πεποίηκε, καὶ βρονταῖς, καὶ κτύποις , καὶ σεισμοῖς ἐκπλήττων, καὶ πυρί. Οὕτω καὶ τὸν Ἰσραὴλ δεδίξασθαι θελήσας, τὸ Σινᾶ ὅρος πυρὶ καπνιζόμενον ἔδειξε. Διὰ τούτων τοίνυν καὶ ὁ παρὼν προφήτης τὴν τοῖς πολεμίοις ἐπενεχθεῖσαν τιμωρίαν ἐμήνυσε· διδάσκει δὲ καὶ τοὺς ἄλλους ἀνθρώπους, μὴ τὰ ὅμοια δρᾶν, ἵνα μὴ τὰ ὅμοια πάθωσιν.
« Kai esaleuthē, kai entromos egenēthē hē gē; kai ta themelia tōn oreōn etarachthēsan; kai hesaleuthēsan, hoti ōrgisthē autois ho Theos. ᾿Anebē kapnos en orgę̄ autou; kai pyr apo prosōpou autou kataphlegēsetai ; anthrakes anēphthēsan ap᾿ autou. » Tauta de hapanta tetheiken, ouch hōs pantōs houtō gegenēmena, all᾽ hōs houtō tę̄ pistei nenoēmena. Ou monon de timōroumenos ho Theos, alla kai dedittomenos tous anthrōpous, pollakis toiauta pepoiēke, kai brontais, kai ktypois , kai seismois ekplēttōn, kai pyri. Houtō kai ton Israēl dedixasthai thelēsas, to Sina horos pyri kapnizomenon edeixe. Dia toutōn toinyn kai ho parōn prophētēs tēn tois polemiois epenechtheisan timōrian emēnyse; didaskei de kai tous allous anthrōpous, mē ta homoia dran, hina mē ta homoia pathōsin.
"And the earth was shaken and trembled, and the foundations of the mountains were troubled and shaken, because God was angry with them. Smoke went up in his anger, and fire from his presence will blaze; coals were kindled by him." He set all this down not as though it happened exactly so, but as it was understood by faith. God has often done such things, not only in punishing but also in frightening people, striking them with thunder, crashes, earthquakes, and fire. So when he wished to frighten Israel he showed Mount Sinai smoking with fire. Through these, then, the present prophet too described the punishment brought on his enemies; and he teaches other people not to do the like, lest they suffer the like.
17.11PG 80 80:975
« Καὶ ἔκλινεν οὐρανοὺς, καὶ κατέβη· καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ. Καὶ ἐπέβη ἐπὶ Χερουβίμ, καὶ ἐπετάσθη ἐπὶ πτερύγων ἀνέμων. Καὶ ἔθετο σκότον ἀποκρυφὴν αὑτοῦ· κύκλῳ αὐτοῦ ἡ σκηνὴ αὐτοῦ. » Πάλιν ἐνταῦθα τοῦ Θεοῦ τὴν ἐπιφάνειαν διηγούμενος, ἱκανὸν τοῖς ἀκροαταῖς ἐντίθησι δέος. ᾿Αλλ' ὅμως, οὔτε κατάβασιν, οὔτε ἀνάβασιν τῆς θείας ἡμεῖς ἐπιστάμεθα φύσεως· ἀπερίγραφον γὰρ τὸ Θεῖον, πανταχοῦ παρὸν, περιέχον τὰ πάντα. Τὸ διάφορον δὲ τῶν οἰκονομιῶν διὰ τούτων ἐκπαιδευόμεθα. Ποτὲ μὲν γὰρ προσηνέστερον ἐπιφαίνεται τοῖς ἀνθρώποις· ποτὲ δὲ μεγαλοπρεπέστερον. Ἔστι δ᾽ ὅτε καὶ φόβον ἐνθεῖναι βουλόμενος, παράδοξά τινα δείκνυσι καὶ ἀήθη. Τὸ τοίνυν, « Ἔκλινεν οὐρανοὺς, καὶ κατέβη, » νοήσωμεν ὅτι τὴν οἰκείαν ἐπιφάνειαν ἔδειξεν. Γνόφον δὲ « ὑπὸ τοὺς πόδας, » τὸ τῆς παρουσίας ἀόρατον· · τὴν δὲ, τῶν Χερουβίμ ἐπίβασιν, » καὶ « τὴν τῶν ἀνέμων πτῆσιν,, τὸ τῆς ἐπιφανείας ὀξὺ· τὸ δὲ, « Ἔθετο σκότος ἀποκρυφὴν αὐτοῦ, » τὸ τῆς φύσεως ἀθεώρητον. Τὸ δὲ, « Κύκλῳ αὐτοῦ ἡ σκηνὴ αὐτοῦ, τὸ περὶ αὐτὸν φῶς· διὸ καὶ μακάριος ἔφη Παῦλος· « ῾Ο μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον., • Σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων. ᾿Ἀπὸ τῆς τηλαυγήσεως · ἐνώπιον αὐτοῦ αἱ νεφέλαι διῆλθον. » Καθάπερ γὰρ, φησὶ, τῇ πυκνότητι τῶν νεφῶν ζοφώδης γινόμενος ὁ ἀὴρ τῆς ἀστραπῆς ἐκπέμπει τὴν αἴγλην, οὕτως ἀόρατος ὧν ὁ τῶν ὅλων Θεὸς, καὶ τοῦ νοεροῦ φωτὸς τὰς ἀκτῖνας ἀφίησι, καὶ τῷ κολαστικῷ πυρὶ κολάζει τοὺς πονηρίᾳ συζῶντας· τοῦτο γὰρ παρεδήλωσεν ἐπαγαγών • • Χάλαζαι καὶ ἄνθρακες πυρός. Καὶ ἐβρόντησεν ἐξ οὐρανοῦ ὁ Κύριος· καὶ ὁ ὕψιστος ἔδωκεν φωνὴν αὐτοῦ. ᾿Απέστειλε βέλη, καὶ ἐσκόρπισεν αὐτούς· καὶ ἀστραπὰς ἐπλήθυνε, καὶ συνετάραξεν αὐτούς. • Ταῦτα καὶ ἐφ' ἡμῶν πολλάκις ἐγένετο · ἐν γὰρ τοῖς ἔναγχος γεγενημένοις πολέμοις, καὶ τοὺς ἀρκτώους Βαρβάρους ἐπελθόντας ἡμῖν χαλάζῃ καὶ πυρὶ κατηνάλωσεν, καὶ τοὺς ἀπὸ τῆς ἕω πρώην ἐπιστρατεύσαντας Πέρσας, καὶ ἀναιμωτὶ τὰς ἡμετέρας πόλεις παραλαβεῖν προσδοκήσαντας, ταύταις ἐπέδησε ταῖς πέδαις, καὶ περαιτέρω προβῆναι κεκώλυκε· καὶ τοὺς μὲν θανάτῳ παρέπεμψε, τοὺς δὲ τῶν γεγενημένων ἀγγέλους ἐξέπεμψεν.
« Kai eklinen ouranous, kai katebē; kai gnophos hypo tous podas autou. Kai epebē epi Cheroubim, kai epetasthē epi pterygōn anemōn. Kai etheto skoton apokryphēn hautou; kyklǭ autou hē skēnē autou. » Palin entautha tou Theou tēn epiphaneian diēgoumenos, hikanon tois akroatais entithēsi deos. ᾿All' homōs, oute katabasin, oute anabasin tēs theias hēmeis epistametha physeōs; aperigraphon gar to Theion, pantachou paron, periechon ta panta. To diaphoron de tōn oikonomiōn dia toutōn ekpaideuometha. Pote men gar prosēnesteron epiphainetai tois anthrōpois; pote de megaloprepesteron. Esti d᾽ hote kai phobon entheinai boulomenos, paradoxa tina deiknysi kai aēthē. To toinyn, « Eklinen ouranous, kai katebē, » noēsōmen hoti tēn oikeian epiphaneian edeixen. Gnophon de « hypo tous podas, » to tēs parousias aoraton; ; tēn de, tōn Cheroubim epibasin, » kai « tēn tōn anemōn ptēsin,, to tēs epiphaneias oxy; to de, « Etheto skotos apokryphēn autou, » to tēs physeōs atheōrēton. To de, « Kyklǭ autou hē skēnē autou, to peri auton phōs; dio kai makarios ephē Paulos; « ῾O monos echōn athanasian, phōs oikōn aprositon., • Skoteinon hydōr en nephelais aerōn. ᾿Apo tēs tēlaugēseōs ; enōpion autou hai nephelai diēlthon. » Kathaper gar, phēsi, tę̄ pyknotēti tōn nephōn zophōdēs ginomenos ho aēr tēs astrapēs ekpempei tēn aiglēn, houtōs aoratos hōn ho tōn holōn Theos, kai tou noerou phōtos tas aktinas aphiēsi, kai tǭ kolastikǭ pyri kolazei tous ponērią syzōntas; touto gar paredēlōsen epagagōn • • Chalazai kai anthrakes pyros. Kai ebrontēsen ex ouranou ho Kyrios; kai ho hypsistos edōken phōnēn autou. ᾿Apesteile belē, kai eskorpisen autous; kai astrapas eplēthyne, kai synetaraxen autous. • Tauta kai eph' hēmōn pollakis egeneto ; en gar tois enanchos gegenēmenois polemois, kai tous arktōous Barbarous epelthontas hēmin chalazę̄ kai pyri katēnalōsen, kai tous apo tēs heō prōēn epistrateusantas Persas, kai anaimōti tas hēmeteras poleis paralabein prosdokēsantas, tautais epedēse tais pedais, kai peraiterō probēnai kekōlyke; kai tous men thanatǭ parepempse, tous de tōn gegenēmenōn angelous exepempsen.
"And he bowed the heavens and came down, and thick darkness was under his feet. He mounted on the cherubim and flew upon the wings of the winds. He made darkness his hiding place; round about him was his tent." Here again, describing God's appearing, he puts great fear into his hearers. Yet we know of neither descent nor ascent of the divine nature; for the divine is uncircumscribed, present everywhere, containing all things. By these words we are taught the variety of his dispensations. Sometimes he appears to people more gently, sometimes more majestically; and sometimes, wishing to instill fear, he shows unexpected and unaccustomed things. "He bowed the heavens and came down," then, let us understand to mean that he showed his own appearing; the thick darkness "under his feet," the invisibility of his presence; the "mounting on the cherubim" and "flight of the winds," the swiftness of his appearing; "he made darkness his hiding place," that his nature cannot be seen; and "round about him was his tent," the light around him. Therefore the blessed Paul too said: "who alone has immortality, dwelling in unapproachable light." "Dark water in clouds of the air. From the brightness before him the clouds passed." As the air, made gloomy by the density of the clouds, sends out the flash of lightning, he says, so the God of all, though invisible, both sends forth the rays of spiritual light and punishes those who live in wickedness with punishing fire. This he indicated by adding: "Hail and coals of fire. And the Lord thundered from heaven, and the Most High gave his voice. He sent arrows and scattered them, and multiplied lightnings and threw them into confusion." This has often happened in our time too. In the wars that took place recently, he destroyed with hail and fire the northern barbarians who came against us; and the Persians who lately marched from the east, expecting to take our cities without bloodshed, he bound with these fetters and prevented from going further, sending some to death and sending others away as messengers of what had happened.
17.16PG 80 80:977
« Καὶ ὠφθησαν αἱ πηγαὶ τῶν ὑδάτων· καὶ ἀνεκαλύφθησαν τὰ θεμέλια τῆς οἰκουμένης· ἀπὸ ἐπιτιμήσεώς σου, Κύριε, ἀπὸ ἐμπνεύσεως πνεύματος ὀργῆς σου. » Καὶ τοῦτο ἐφ᾿ ἡμῶν ἐν πολλοῖς γεγένηται κλίμασι· διέστη γὰρ ἡ γῆ κινηθεῖσα, καὶ βάθος ἄμετρον ἐν ὑψηλοῖς ὄρεσιν ἀνεφάνη, καὶ ὕδωρ ἐν ἀνύδροις ἐδόθη χωρίοις· ποιεῖ δὲ ταῦτα ὁ τῶν ὅλων πρύτανις, τὴν τιμωρητικὴν αὐτοῦ δύναμιν τοῖς ἀνθρώποις ἐπιδεικνὺς, καὶ διδάσκων ὡς δύναται μὲν ἐν ἀκαρεῖ πᾶσι πανωλεθρίαν ἐπενεγκεῖν· φιλανθρωπίᾳ δὲ χρώμενος, ἀναβάλλεται τὴν τιμωρίαν, καὶ προσμένει τὴν μεταμέλειαν.
« Kai ōphthēsan hai pēgai tōn hydatōn; kai anekalyphthēsan ta themelia tēs oikoumenēs; apo epitimēseōs sou, Kyrie, apo empneuseōs pneumatos orgēs sou. » Kai touto eph᾿ hēmōn en pollois gegenētai klimasi; diestē gar hē gē kinētheisa, kai bathos ametron en hypsēlois oresin anephanē, kai hydōr en anydrois edothē chōriois; poiei de tauta ho tōn holōn prytanis, tēn timōrētikēn autou dynamin tois anthrōpois epideiknys, kai didaskōn hōs dynatai men en akarei pasi panōlethrian epenenkein; philanthrōpią de chrōmenos, anaballetai tēn timōrian, kai prosmenei tēn metameleian.
"And the springs of the waters were seen, and the foundations of the world were uncovered at your rebuke, Lord, at the blast of the breath of your anger." This too has happened in our time in many regions: the earth was moved and split apart, an immeasurable chasm appeared in high mountains, and water was given in waterless places. The ruler of all does these things showing people his punishing power and teaching that he could bring utter destruction on all in an instant, but, using his love for humankind, he postpones the punishment and waits for repentance.
17.17PG 80 80:977
« Ἐξαπέστειλεν ἐξ ὕψους, καὶ ἔλαβέ με· προσελάβετό με ἀπὸ ὑδάτων πολλῶν. » Καὶ διδάσκων τί καλεῖ τροπικῶς ὕδατα, ἐπήγαγεν· « Ῥύσεταί με ἐξ ἐχθρῶν μου δυνατῶν, καὶ ἐκ τῶν μισούντων με, ὅτι ἐστερεώθησαν ὑπὲρ ἐμέ. » Προφανῶς, φησὶ, τὴν περὶ ἐμὲ κηδεμονίαν τοῖς ἐμοῖς ἔδειξε πολεμίοις· τοῦτο γὰρ εἶπεν εἰρηκὼς, « Ἐξαπέστειλεν ἐξ ὕψους, καὶ ἔλαβέ με·» ἀντὶ τοῦ, Πέπεικεν ἅπαντας ὡς οὐρανόθεν μοι τὴν ἐπικουρίαν παρέσχε. Ταύτης δὲ με τῆς προμηθείας ἠξίωσε, τὸ τῶν πολεμίων ἰσχυρὸν θεασάμενος. ς Ἐστερώθησαν γὰρ ὑπὲρ ἐμέ, » φησιν.
« Exapesteilen ex hypsous, kai elabe me; proselabeto me apo hydatōn pollōn. » Kai didaskōn ti kalei tropikōs hydata, epēgagen; « Rhysetai me ex echthrōn mou dynatōn, kai ek tōn misountōn me, hoti estereōthēsan hyper eme. » Prophanōs, phēsi, tēn peri eme kēdemonian tois emois edeixe polemiois; touto gar eipen eirēkōs, « Exapesteilen ex hypsous, kai elabe me;» anti tou, Pepeiken hapantas hōs ouranothen moi tēn epikourian paresche. Tautēs de me tēs promētheias ēxiōse, to tōn polemiōn ischyron theasamenos. s Esterōthēsan gar hyper eme, » phēsin.
"He sent from on high and took me; he drew me out of many waters." And teaching what he figuratively calls waters, he added: "He will deliver me from my strong enemies and from those who hate me, for they were made stronger than I." He openly showed my enemies his care for me, he says; this is what he meant by "He sent from on high and took me": he persuaded everyone that he gave me help from heaven. He counted me worthy of this providence when he saw the strength of my enemies: "For they were made stronger than I," he says.
17.19PG 80 80:979
« Προέφθασάν με ἐν ἡμέρᾳ κακώσεως μου.» Ἐνταῦθα αἰνίττεσθαί μοι δοκεῖ τὴν τοῦ ᾿Αβεσσαλὼμ ἐπανάστασιν, μετὰ τὴν ἁμαρτίαν γεγενημένην. Κάκωσιν γὰρ, ἣν ὁ Σύμμαχος ταλαιπωρίαν καλεῖ, τῆς ψυχῆς λέγει τὴν ἀσθένειαν, δι᾽ ἣν ἡ ἁμαρτία γεγένηται. • Καὶ ἐγένετο Κύριος ἀντιστήριγμά μου. Καὶ ἐξήγαγέ με εἰς πλατυσμόν. » Ωθούμενόν με, φησὶ, καὶ καταβαλλόμενον ὑπήρεισεν ὁ Θεὸς, καὶ τὴν στενοχωρίαν εὐρυχωρίαν εἰργάσατο, ἀντὶ τοῦ προσδοκωμένου θανάτου τὴν ζωὴν χαρισάμενος. τοῦτο δὲ καὶ ἐν ἑτέρῳ λέγει ψαλμῷ · « Ὠσθεὶς ἀνετράπην τοῦ πεσεῖν, καὶ ὁ Κύριος ἀντελάβετό μου.» • Ῥύσεταί με, ὅτι ἠθέλησέ με. » Ἐλπίζω δὲ, ὅτι καὶ εἰς τὸν ἔπειτα χρόνον τῆς αὐτῆς ἀξιώσει με βοηθείας, καὶ κρείττων ἔσομαι τῶν δυσμενῶν, κἂν μάλιστα πλείστην ἔχωσι δύναμιν.
« Proephthasan me en hēmerą kakōseōs mou.» Entautha ainittesthai moi dokei tēn tou ᾿Abessalōm epanastasin, meta tēn hamartian gegenēmenēn. Kakōsin gar, hēn ho Symmachos talaipōrian kalei, tēs psychēs legei tēn astheneian, di᾽ hēn hē hamartia gegenētai. • Kai egeneto Kyrios antistērigma mou. Kai exēgage me eis platysmon. » Ōthoumenon me, phēsi, kai kataballomenon hypēreisen ho Theos, kai tēn stenochōrian eurychōrian eirgasato, anti tou prosdokōmenou thanatou tēn zōēn charisamenos. touto de kai en heterǭ legei psalmǭ ; « Ōstheis anetrapēn tou pesein, kai ho Kyrios antelabeto mou.» • Rhysetai me, hoti ēthelēse me. » Elpizō de, hoti kai eis ton epeita chronon tēs autēs axiōsei me boētheias, kai kreittōn esomai tōn dysmenōn, kan malista pleistēn echōsi dynamin.
"They came upon me first in the day of my affliction." Here he seems to me to hint at the revolt of Absalom, which happened after the sin. By "affliction," which Symmachus calls "misery," he means the weakness of the soul through which the sin occurred. "And the Lord became my support, and brought me out into a broad place." When I was pushed and thrown down, he says, God held me up, and made my narrow straits a wide space, granting me life instead of the death I expected. He says this in another psalm too: "I was pushed and overturned so as to fall, but the Lord helped me." "He will deliver me, because he delighted in me." I hope that in time to come too he will count me worthy of the same help, and I shall be stronger than my foes, even if they have very great power.
17.21PG 80 80:979
« Καὶ ἀνταποδώσει μοι Κύριος κατὰ τὴν δικαιοσύνην μου· καὶ κατὰ τὴν καθαριότητα τῶν χειρῶν μου ἀνταποδώσει μοι. Ὅτι ἐφύλαξα τὰς ὁδοὺς Κυρίου · καὶ οὐκ ἠσέβησα ἀπὸ τοῦ Θεοῦ μου. Ὅτι πάντα τὰ κρίματα αὐτοῦ ἐνώπιόν μου, καὶ τὰ δικαιώματα αὐτοῦ οὐκ ἀπέστησαν ἀπ᾿ ἐμοῦ. » Οὐκ ἄδικον, φησὶ, ποιεῖταί μου πρόνοιαν, ἀλλὰ καὶ τὸν ἐμὸν σκοπὸν ἐπιστάμενος, καὶ εἰδὼς ὅτι ἐμοὶ σπουδή πάσας αὐτοῦ φυλάττειν τὰς ἐντολάς · ἐπειδὴ γὰρ πολλὴν ἔδειξε περὶ αὐτὸν τοῦ Θεοῦ γεγενημένην κηδεμονίαν, δείκνυσι ταύτης τὸ δίκαιον, προτρέπων εἰς ἀρετὴν τοὺς ἀκούοντας, καὶ διδάσκων ὡς οὐχ οἷόν τε ταύτης ἡμᾶς τυχεῖν, μὴ γνησίαν εὔνοιαν περὶ τὸν Θεὸν κτησαμένους · οὐδὲ γὰρ τὸν τῶν οἰκείων κατορθωμάτων κατάλογον γυμνῶσαι πᾶσιν ὁ προφήτης ἠθέλησεν, ἀλλ᾽ ὑποθέσθαι πῶς οἷόν τε τῆς θείας ἀπολαῦσαι προνοίας.
« Kai antapodōsei moi Kyrios kata tēn dikaiosynēn mou; kai kata tēn kathariotēta tōn cheirōn mou antapodōsei moi. Hoti ephylaxa tas hodous Kyriou ; kai ouk ēsebēsa apo tou Theou mou. Hoti panta ta krimata autou enōpion mou, kai ta dikaiōmata autou ouk apestēsan ap᾿ emou. » Ouk adikon, phēsi, poieitai mou pronoian, alla kai ton emon skopon epistamenos, kai eidōs hoti emoi spoudē pasas autou phylattein tas entolas ; epeidē gar pollēn edeixe peri auton tou Theou gegenēmenēn kēdemonian, deiknysi tautēs to dikaion, protrepōn eis aretēn tous akouontas, kai didaskōn hōs ouch hoion te tautēs hēmas tychein, mē gnēsian eunoian peri ton Theon ktēsamenous ; oude gar ton tōn oikeiōn katorthōmatōn katalogon gymnōsai pasin ho prophētēs ēthelēsen, all᾽ hypothesthai pōs hoion te tēs theias apolausai pronoias.
"And the Lord will repay me according to my righteousness, and according to the cleanness of my hands he will repay me. For I have kept the ways of the Lord and have not acted impiously against my God. For all his judgments are before me, and his ordinances have not departed from me." His providence for me is not unjust, he says, since he knows my aim and that my earnest wish is to keep all his commandments. Having shown the great care God took of him, he shows its justice, urging his hearers to virtue and teaching that we cannot obtain it unless we acquire genuine goodwill toward God. For the prophet did not wish to lay bare his own good deeds to all, but to suggest how one can enjoy divine providence.
17.24PG 80 80:979
« Καὶ ἔσομαι ἄμωμος μετ' αὐτοῦ. Καὶ πῶς δυνατὸν τοῦτο κατορθῶσαι; « Καὶ φυλάξομαι ἀπὸ τῆς ἀνομίας μου. » Απεχόμενος, φησὶν, ἐκείνων ἃ κακῶς εἰργασάμην, ἄμωμος εἰς τὸν ἐπιόντα γενήσομαι χρόνον · οὕτως ὁ μέγας Δαβὶδ τῶν οἰκείων κατορθωμάτων μνημονεῦσαι βιασθεὶς, ἵνα δείξῃ τῆς τοῦ Θεοῦ προμηθείας τὸ δίκαιον, οὐκ ἠνέσχετο τὴν γεγενημένην κρύψαι παρανομίαν.
« Kai esomai amōmos met' autou. Kai pōs dynaton touto katorthōsai? « Kai phylaxomai apo tēs anomias mou. » Apechomenos, phēsin, ekeinōn ha kakōs eirgasamēn, amōmos eis ton epionta genēsomai chronon ; houtōs ho megas Dabid tōn oikeiōn katorthōmatōn mnēmoneusai biastheis, hina deixę̄ tēs tou Theou promētheias to dikaion, ouk ēnescheto tēn gegenēmenēn krypsai paranomian.
"And I shall be blameless with him." And how can this be achieved? "And I shall keep myself from my iniquity." By abstaining, he says, from what I did wrongly, I shall become blameless in time to come. Thus the great David, compelled to mention his own good deeds to show the justice of God's providence, would not hide the transgression he had committed.
17.25PG 80 80:981
« Καὶ ἀνταποδώσει μοι Κύριος κατὰ τὴν δικαιοσύνην μου, καὶ κατὰ τὴν καθαριότητα τῶν χειρῶν μου ἐνώπιον τῶν ὀφθαλμῶν αὐτοῦ. » Τότε δὴ, φησὶν, ὅταν παντελῶς ἄμωμος γένωμαι, τελείων τεύξομαι τῶν ἀγαθῶν. Πάντα γὰρ ἐφορᾷ ὁ τῶν ὅλων Θεὸς, καὶ πρὸς τὰς ἀγαθὰς πράξεις, ταύτας γὰρ ὠνόμασε χειρῶν καθαρότητα, καὶ τὸν εὐσεβῆ τῆς διανοίας σκοπὸν, ποιεῖται τὰς ἀντιδόσεις. Εἶτα τοῦτο αὐτὸ σαφέστερον ἐκπαιδεύει.
« Kai antapodōsei moi Kyrios kata tēn dikaiosynēn mou, kai kata tēn kathariotēta tōn cheirōn mou enōpion tōn ophthalmōn autou. » Tote dē, phēsin, hotan pantelōs amōmos genōmai, teleiōn teuxomai tōn agathōn. Panta gar ephorą ho tōn holōn Theos, kai pros tas agathas praxeis, tautas gar ōnomase cheirōn katharotēta, kai ton eusebē tēs dianoias skopon, poieitai tas antidoseis. Eita touto auto saphesteron ekpaideuei.
"And the Lord will repay me according to my righteousness, and according to the cleanness of my hands before his eyes." Then, he says, when I have become wholly blameless, I shall obtain perfect good things. For the God of all oversees everything and makes his recompense with a view to good deeds (these he called cleanness of hands) and the pious aim of the mind. Then he teaches this same thing more clearly.
17.26PG 80 80:981
« Μετὰ ὁσίου ὁσιωθήσῃ· καὶ μετὰ ἀνδρὸς ἀθώου ἀθῶος ἔσῃ. Καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ. Καὶ μετὰ στρεβλοῦ διαστρέψεις. • Πρὸς τὰς γνώμας τῶν ἀνθρώπων ἁρμόττεις τὰς ἀντιδόσεις, ὦ Δέσποτα. Τοῖς γὰρ ὁσίοις παρέχεις τὰ τῆς ὁσιότητος ἄξια · καὶ τοῖς ἀθώοις, καὶ τῆς ἁμαρτίας ἀπηλλαγμένοις, τὰ πρόσφορα · καὶ τοῖς ἐκλεκτοῖς καὶ τελείοις, τὰ τέλεια· τοῖς δὲ τοῦ εὐθέως έκτραπεῖσι, καὶ τὴν ἐναντίαν ὁδεύουσι, κατάλληλον παρασκευάζεις εὑρεῖν τῆς ὁδοῦ τὸ τέλος. Πῶς καὶ τίνι τρόπῳ;
« Meta hosiou hosiōthēsę̄; kai meta andros athōou athōos esę̄. Kai meta eklektou eklektos esę̄. Kai meta streblou diastrepseis. • Pros tas gnōmas tōn anthrōpōn harmotteis tas antidoseis, ō Despota. Tois gar hosiois parecheis ta tēs hosiotētos axia ; kai tois athōois, kai tēs hamartias apēllagmenois, ta prosphora ; kai tois eklektois kai teleiois, ta teleia; tois de tou eutheōs ektrapeisi, kai tēn enantian hodeuousi, katallēlon paraskeuazeis heurein tēs hodou to telos. Pōs kai tini tropǭ?
"With the holy you will be holy, and with the innocent man you will be innocent; with the chosen you will be chosen, and with the crooked you will be perverse." You fit your recompense to people's dispositions, Master. To the holy you give what is worthy of holiness; to the innocent and those freed from sin, what is suitable; to the chosen and perfect, what is perfect; but those who have turned from the straight way and travel the opposite road you cause to find the end that matches their road. How and in what way?
17.28PG 80 80:981
« Ὅτι σὺ λαὸν ταπεινὸν σώσεις · καὶ ὀφθαλμοὺς ὑπερηφάνων ταπεινώσεις. • Τοὺς μὲν γὰρ ἢ μετρίῳ φρονήματι κεχρημένους, ἢ ἐκ περιστάσεως τεταπεινωμένους, σωτηρίας ἀξιοῖς, καὶ περιφανεῖς ἀποφαίνεις · τοὺς δὲ τὰς ὀφρῦς αἴροντας, καὶ τύφῳ δουλεύοντας, κύπτειν εἰς γῆν ἀναγκάζεις, καὶ τῆς φύσεως λογίζεσθαι τὴν εὐτέλειαν.
« Hoti sy laon tapeinon sōseis ; kai ophthalmous hyperēphanōn tapeinōseis. • Tous men gar ē metriǭ phronēmati kechrēmenous, ē ek peristaseōs tetapeinōmenous, sōtērias axiois, kai periphaneis apophaineis ; tous de tas ophrys airontas, kai typhǭ douleuontas, kyptein eis gēn anankazeis, kai tēs physeōs logizesthai tēn euteleian.
"For you will save a humble people, and you will humble the eyes of the arrogant." Those who are modest in mind, or have been humbled by circumstance, you count worthy of salvation and make illustrious; but those who raise their eyebrows and are slaves to conceit you force to bow to the ground and to consider the lowliness of their nature.
17.29PG 80 80:981
« "Ὅτι σὺ φωτιεῖς λύχνον μου, Κύριε, ὁ Θεός μου, φωτιεῖς τὸ σκότος μου. · Ἐπειδὴ σκότος πολλάκις τὰς θλίψεις ἐκάλεσεν, εἰκότως φῶς ὀνομάζει τὴν τούτων ἀπαλλαγήν. Ταύτης δέ φησιν ἀπολαύω παρὰ σοῦ τῆς προνοίας· ἐπειδὴ ὁ λύχνος ὁ τὸ ἀληθινὸν ὑποδεξάμενος φῶς · καλεῖ δὲ οὕτω τὴν τοῦ δούλου μορφήν· ἐμός τέ ἐστι, καὶ ἐκ τῆς ἐμῆς ὀσφύος πλασθήσεται. Τοῦτο δὲ καὶ ἐν ἑτέρῳ λέγει ψαλμῷ · · Ἐκεῖ ἐξανατελῶ κέρας τῷ Δαβίδ · ἡτοίμασα λύχνον τῷ Χριστῷ μου.»
« "Hoti sy phōtieis lychnon mou, Kyrie, ho Theos mou, phōtieis to skotos mou. ; Epeidē skotos pollakis tas thlipseis ekalesen, eikotōs phōs onomazei tēn toutōn apallagēn. Tautēs de phēsin apolauō para sou tēs pronoias; epeidē ho lychnos ho to alēthinon hypodexamenos phōs ; kalei de houtō tēn tou doulou morphēn; emos te esti, kai ek tēs emēs osphyos plasthēsetai. Touto de kai en heterǭ legei psalmǭ ; ; Ekei exanatelō keras tǭ Dabid ; hētoimasa lychnon tǭ Christǭ mou.»
"For you will light my lamp, Lord; my God, you will enlighten my darkness." Since he often called afflictions darkness, he fittingly calls release from them light. I enjoy this providence from you, he says, since the lamp that received the true light (so he calls the form of the servant) is mine and will be formed from my loins. He says this in another psalm too: "There I will make a horn spring up for David; I have prepared a lamp for my Christ."
17.30PG 80 80:981
«Ὅτι ἐν σοὶ ῥυσθήσομαι ἀπὸ πειρατηρίου, καὶ ἐν τῷ Θεῷ μου ὑπερβήσομαι τεῖχος. » Πᾶσαν ἐπιβουλὴν, καὶ πᾶσαν ἐνέδραν · πειρατήριον γὰρ καὶ τεῖχος τὴν ἐνέδραν καλεῖ· διὰ τῆς σῆς διαφεύξομαι χάριτος .
«Hoti en soi rhysthēsomai apo peiratēriou, kai en tǭ Theǭ mou hyperbēsomai teichos. » Pasan epiboulēn, kai pasan enedran ; peiratērion gar kai teichos tēn enedran kalei; dia tēs sēs diapheuxomai charitos .
"For by you I shall be rescued from the band of raiders, and by my God I shall leap over a wall." Every plot and every ambush (he calls the ambush a raiding band and a wall) I shall escape through your grace.
17.31PG 80 80:981
« Ὁ Θεός μου, ἄμωμος ἡ ὁδὸς αὐτοῦ. » Δικαίως ἰθύνεις τὰ σύμπαντα· καὶ τούτου χάριν θαῤῥῶ. « Τὰ λόγια Κυρίου πεπυρωμένα. • Τοῦτο δὲ παρὰ τῶν ἀψευδῶν σου λογίων μεμάθηκας « πεπυρωμένα» γὰρ, ὡς καὶ ἤδη προειρήκαμεν, τὰ δόκιμα λέγει, καὶ ψεύδους ἀπηλλαγμένα. «Ὑπερασπιστής ἐστι πάντων τῶν ἐλπιζόντων ἐπ᾿ αὐτόν., Οὐκ ἐγὼ δὲ μόνος· ἀλλὰ καὶ πάντες οἱ ταύτην εἰς αὐτὸν ἔχοντες τὴν ἐλπίδα, τῆς αὐτῆς ἀπολαύσονται βοηθείας.
« Ho Theos mou, amōmos hē hodos autou. » Dikaiōs ithyneis ta sympanta; kai toutou charin tharrhō. « Ta logia Kyriou pepyrōmena. • Touto de para tōn apseudōn sou logiōn memathēkas « pepyrōmena» gar, hōs kai ēdē proeirēkamen, ta dokima legei, kai pseudous apēllagmena. «Hyperaspistēs esti pantōn tōn elpizontōn ep᾿ auton., Ouk egō de monos; alla kai pantes hoi tautēn eis auton echontes tēn elpida, tēs autēs apolausontai boētheias.
"My God, his way is blameless." You steer all things justly, and for this reason I am confident. "The words of the Lord are tried by fire." You have learned this from your truthful oracles; for by "tried by fire," as we have already said, he means tested and free of falsehood. "He is the protector of all who hope in him." And not I alone, but all who have this hope in him will enjoy the same help.
17.32PG 80 80:983
« Ὅτι τίς Θεὸς παρέξ τοῦ Κυρίου ἡμῶν ', καὶ · τίς Θεὸς πλὴν τοῦ Θεοῦ ἡμῶν;» Οὐδὲ γάρ ἐστι Θεὸς ἕτερος · ἵνα ὁ μὲν τούτῳ, ὁ δὲ ἐκείνῳ παράσχῃ τὴν αἴτησιν.
« Hoti tis Theos parex tou Kyriou hēmōn ', kai ; tis Theos plēn tou Theou hēmōn?» Oude gar esti Theos heteros ; hina ho men toutǭ, ho de ekeinǭ paraschę̄ tēn aitēsin.
"For who is God besides our Lord, and who is God except our God?" For there is no other God, so that one might grant a request to this man and another to that.
17.33PG 80 80:983
• Ὁ Θεὸς ὁ περιζωννύων με δύναμιν · καὶ ἔθετο ἄμωμον τὴν ὁδόν μου. » Τῇ αὐτοῦ δυνάμει ῥωσθεὶς κἀγὼ τὴν εὐθεῖαν τρίβον ὁδεύειν ἐπείγομαι.
• Ho Theos ho perizōnnyōn me dynamin ; kai etheto amōmon tēn hodon mou. » Tę̄ autou dynamei rhōstheis kagō tēn eutheian tribon hodeuein epeigomai.
"God, who girds me with power, and has made my way blameless." Strengthened by his power I too press on to travel the straight path.
17.34PG 80 80:983
« Καταρτιζόμενος τοὺς πόδας μου ὡσεὶ ἐλάφου· καὶ ἐπὶ τὰ ὑψηλὰ· ἱστῶν με. » Καθάπερ γὰρ τοῖς· ἐλάφοις ἔδωκε κατὰ φύσιν τὰ ἰοβόλα θηρία καταπατεῖν · οὕτω με κρείττονα καὶ ὑψηλότερον τῶν πολεμίων ἀπέφηνε.
« Katartizomenos tous podas mou hōsei elaphou; kai epi ta hypsēla; histōn me. » Kathaper gar tois; elaphois edōke kata physin ta iobola thēria katapatein ; houtō me kreittona kai hypsēloteron tōn polemiōn apephēne.
"Making my feet like a deer's, and setting me on the heights." As he gave deer by nature the power to trample venomous creatures, so he made me stronger than my enemies and higher than they.
17.35PG 80 80:983
« Διδάσκων χεῖρας μου εἰς πόλεμον. » Εἰς εὐχὴν γὰρ ταύτας ἐκτείνων, περιγίνομαι τῶν δυσμενῶν. « Καὶ ἔθετο τόξον χαλκοῦν τοὺς βραχίονάς μου. • Διὰ τοῦτο, δίκην τόξου χαλκοῦ καὶ ἀῤῥαγοῦς τοὺς ἐμοὺς βραχίονας τὰ κατὰ τῶν πολεμίων ἀφιέναι παρεσκεύασε βέλη.
« Didaskōn cheiras mou eis polemon. » Eis euchēn gar tautas ekteinōn, periginomai tōn dysmenōn. « Kai etheto toxon chalkoun tous brachionas mou. • Dia touto, dikēn toxou chalkou kai arrhagous tous emous brachionas ta kata tōn polemiōn aphienai pareskeuase belē.
"Teaching my hands for war." For stretching them out in prayer I overcome my enemies. "And he made my arms a bow of bronze." For this reason he made my arms shoot their arrows against the enemies like a bow of bronze that does not break.
17.36PG 80 80:983
« Καὶ ἔδωκάς μοι ὑπερασπισμὸν σωτηρίας μου· καὶ ἡ δεξιά σου ἀντελάβετό μου· καὶ ἡ παιδεία σου ἀνώρθωσέ με εἰς τέλος · καὶ ἡ παιδεία σου αὐτή με διδάξει. » Καὶ ἐπαίδευσας ήμαρτηκότα, καὶ καταπεπτωκότα ἀνώρθωσας · καὶ ἐδίδαξας ὅσον ἡ ἁμαρτία κακὸν, καὶ τῆς σωτηρίας ἠξίωσας.
« Kai edōkas moi hyperaspismon sōtērias mou; kai hē dexia sou antelabeto mou; kai hē paideia sou anōrthōse me eis telos ; kai hē paideia sou autē me didaxei. » Kai epaideusas ēmartēkota, kai katapeptōkota anōrthōsas ; kai edidaxas hoson hē hamartia kakon, kai tēs sōtērias ēxiōsas.
"And you gave me the shield of my salvation, and your right hand supported me, and your discipline set me upright to the end, and your discipline itself will teach me." You disciplined me when I had sinned and set me upright when I had fallen; you taught me how great an evil sin is, and counted me worthy of salvation.
17.37PG 80 80:983
« Ἑπλάτυνας τὰ διαβήματά μου ὑποκάτω μου · καὶ οὐκ ἠσθένησε τὰ ἴχνη μου.» Ἐν τῇ στενοχωρίᾳ τῆς θλίψεως ἔδωκας τὴν εὐρυχωρίαν τῆς παρακλήσεως· ὑφ᾽ ἧς ψυχαγωγούμενος, μέχρι τοῦ παρόντος διήρκεσα. τὸ γὰρ ἐπλάτυνας, εὐρυχώρησας ὁ Σύμμαχος εἴρηκεν.
« Heplatynas ta diabēmata mou hypokatō mou ; kai ouk ēsthenēse ta ichnē mou.» En tę̄ stenochōrią tēs thlipseōs edōkas tēn eurychōrian tēs paraklēseōs; hyph᾽ hēs psychagōgoumenos, mechri tou parontos diērkesa. to gar eplatynas, eurychōrēsas ho Symmachos eirēken.
"You have widened my steps beneath me, and my feet did not weaken." In the narrowness of affliction you gave the breadth of comfort; cheered by it I have held out to the present. For "you widened" Symmachus said "you made room."
17.38PG 80 80:985
« Καταδιώξω τοὺς ἐχθρούς μου, καὶ καταλήψομαι αὐτούς· καὶ οὐκ ἀποστραφήσομαι ἕως ἂν ἐκλείψωσιν. Ἐκθλίψω αὐτοὺς, καὶ οὐ μὴ δύνωνται στῆναι· πεσοῦνται ὑπὸ τοὺς πόδας μου. » Οὕτως ὑπὸ τῆς σῆς προνοίας ῥωσθεὶς ἐλπίζω πάντων περιγενήσεσθαι τῶν δυσμενῶν· καὶ μὴ πρότερον ἀποστῆναι, ἕως ἂν αὐτοὺς αὖθις ὑπηκόους ἐργάσωμαι· τοῦτο γὰρ παρεδήλωσεν εἰρηκώς· Πεσοῦνται ὑπὸ τοὺς πόδας μου.
« Katadiōxō tous echthrous mou, kai katalēpsomai autous; kai ouk apostraphēsomai heōs an ekleipsōsin. Ekthlipsō autous, kai ou mē dynōntai stēnai; pesountai hypo tous podas mou. » Houtōs hypo tēs sēs pronoias rhōstheis elpizō pantōn perigenēsesthai tōn dysmenōn; kai mē proteron apostēnai, heōs an autous authis hypēkoous ergasōmai; touto gar paredēlōsen eirēkōs; Pesountai hypo tous podas mou.
"I will pursue my enemies and overtake them, and I will not turn back until they are consumed. I will crush them, and they will not be able to stand; they will fall under my feet." Strengthened thus by your providence I hope to overcome all my enemies, and not to withdraw until I have made them my subjects again; this he indicated by saying, "they will fall under my feet."
17.40PG 80 80:985
• Καὶ περιέζωσάς με δύναμιν εἰς πόλεμον συνεπόδισας πάντας τοὺς ἐπανισταμένους ἐπ᾿ ἐμὲ ὑποκάτω μου.» Ἐμοὶ μὲν ἀνδρείαν ἐδωρήσω καὶ ῥώμην · τῶν δὲ πολεμίων ἐπέδησας τὴν ὁρμήν· καὶ τοῦτό ἐστι καὶ ἐπὶ τοῦ Γολιάθ, καὶ ἐπὶ τοῦ Σαούλ γεγενημένον. Τὸν μὲν γὰρ τὸν τοῦ πράττειν καιρὸν εἰς ἀνοήτους ἀναλίσκοντα λόγους τῇ σφενδόνῃ κατήνεγκεν· τὸν δὲ ὕπνῳ πεδηθέντα ῥᾳδίως διέφυγεν. Οὕτω καὶ τῶν Γετθαίων ἐξέφυγε τὰς ἐπιβουλάς.
• Kai periezōsas me dynamin eis polemon synepodisas pantas tous epanistamenous ep᾿ eme hypokatō mou.» Emoi men andreian edōrēsō kai rhōmēn ; tōn de polemiōn epedēsas tēn hormēn; kai touto esti kai epi tou Goliath, kai epi tou Saoul gegenēmenon. Ton men gar ton tou prattein kairon eis anoētous analiskonta logous tę̄ sphendonę̄ katēnenken; ton de hypnǭ pedēthenta rhądiōs diephygen. Houtō kai tōn Getthaiōn exephyge tas epiboulas.
"And you girded me with power for war; you tripped up all who rose against me beneath me." You gave me courage and strength, and fettered the rush of the enemies. This happened in the case of Goliath and of Saul. The one, who spent the time for action in senseless words, he brought down with the sling; the other, fettered by sleep, he easily escaped. So too he escaped the plots of the men of Gath.
17.41PG 80 80:985
« Καὶ τοὺς ἐχθρούς μου ἔδωκάς μοι νῶτον. ᾿Αντὶ τοῦ, εἰς φυγὴν ἔτρεψας· ἴδιον γὰρ τῶν φευγόντων τὸ διδόναι τὰ νῶτα. « Καὶ τοὺς μισοῦντάς με ἐξωλόθρευσας · · τὸν Σαούλ, τὸν ᾿Αχιτόφελ, τὸν ᾿Αβεσσαλώμ, καὶ μυρίους ἑτέρους.
« Kai tous echthrous mou edōkas moi nōton. ᾿Anti tou, eis phygēn etrepsas; idion gar tōn pheugontōn to didonai ta nōta. « Kai tous misountas me exōlothreusas ; ; ton Saoul, ton ᾿Achitophel, ton ᾿Abessalōm, kai myrious heterous.
"And you made my enemies turn their backs to me." That is, you put them to flight; for turning the back is proper to those who flee. "And you destroyed those who hate me": Saul, Ahithophel, Absalom, and countless others.
17.42PG 80 80:985
· Ἐκέκραξαν, καὶ οὐκ ἦν ὁ σώζων· πρὸς Κύριον, καὶ οὐκ εἰσήκουσεν αὐτῶν. » Οὔτε γὰρ ἀλλόφυλοι τοὺς οἰκείους καλοῦντες εἰς ἐπικουρίαν θεοὺς, τῆς παρ' αὐτῶν προνοίας ἀπέλαυσαν· οὔτε ὁ Σαούλ, καὶ ᾿Αβεσσαλώμ, καὶ ὁ Σεμεεὶ, καὶ οἱ λοιποὶ τῶν Ἰσραηλιτῶν πολέμιοι, τὸν Θεὸν ἐσχήκασι σύμμαχον.
; Ekekraxan, kai ouk ēn ho sōzōn; pros Kyrion, kai ouk eisēkousen autōn. » Oute gar allophyloi tous oikeious kalountes eis epikourian theous, tēs par' autōn pronoias apelausan; oute ho Saoul, kai ᾿Abessalōm, kai ho Semeei, kai hoi loipoi tōn Israēlitōn polemioi, ton Theon eschēkasi symmachon.
"They cried, and there was none to save; to the Lord, and he did not hear them." Neither did the foreigners, calling their own gods to help, enjoy their providence; nor did Saul, Absalom, Shimei, and the other enemies among the Israelites have God as their ally.
17.43PG 80 80:985
« Καὶ λεπτυνῶ αὐτοὺς ὡσεὶ χοῦν κατὰ πρόσωπον ἀνέμου· ὡς πηλὸν πλατειῶν λεανῶ αὐτούς. » Φροῦδοι καὶ ἀφανεῖς γενήσονται παντελῶς, τῆς σῆς μοι χάριτος συνεργούσης.
« Kai leptynō autous hōsei choun kata prosōpon anemou; hōs pēlon plateiōn leanō autous. » Phroudoi kai aphaneis genēsontai pantelōs, tēs sēs moi charitos synergousēs.
"And I will grind them fine as dust before the wind; I will smooth them like the mud of the streets." They will be utterly gone and vanish, since your grace works with me.
17.44PG 80 80:985
« Ῥύσῃ με ἐξ ἀντιλογιῶν λαοῦ. » Ἐντεῦθεν προθεσπίζει τὴν κατὰ τοῦ Σωτῆρος Ἰουδαίων μανίαν, καὶ τὴν τῶν ἐθνῶν σωτηρίαν. Καὶ παρακαλεῖ μηδεμίαν ἔχειν κοινωνίαν εἰς τὴν ἐκείνων ἀντιλογίαν. « Καταστήσεις με εἰς κεφαλὴν ἐθνῶν. » Καὶ μὴν οὐκ ἴσμεν τὸν Δαβὶδ τῶν ἐθνῶν βασιλεύσαντα. Οὐκοῦν διὰ τοῦ ἐξ αὐτοῦ κατὰ σάρκα τεχθέντος ἡ προφητεία πληροῦται. Ὁ γὰρ ἐκ Δαβὶδ κατὰ σάρκα τεχθεὶς Δαβὶδ καὶ αὐτὸς ὀνομαζόμενος κατὰ τὸν θεῖον Ἰεζεκιήλ, ὁ Δεσπότης, λέγω, Χριστὸς, πάντων ἐβασίλευσε τῶν ἐθνῶν· ἀεὶ μὲν ὡς Θεὸς τῶν ἁπάντων δεσπόζων, μετὰ δὲ τὴν ἐνανθρώπησιν, καὶ τὴν ἐθελούσιον τῶν εἰς αὐτὸν πεπιστευκότων δουλείαν δεξάμενος. « Λαὸς ὃν οὐκ ἔγνων ἐδούλευσέ μοι, εἰς ἀκοὴν ὠτίου ὑπήκουσέ μου. » προαγορεύει τοῦ Δεσπότου Χριστοῦ. Λέγει δὲ, ὅτι Οἱ μήτε νομοθέτην, μήτε προφήτην ἐμὸν δεξάμενοι πώποτε, ῥᾳδίως μάλα κληθέντες ὑπήκουσαν, καὶ τὴν ἐμὴν δεσποτείαν ἠγάπησαν.
« Rhysę̄ me ex antilogiōn laou. » Enteuthen prothespizei tēn kata tou Sōtēros Ioudaiōn manian, kai tēn tōn ethnōn sōtērian. Kai parakalei mēdemian echein koinōnian eis tēn ekeinōn antilogian. « Katastēseis me eis kephalēn ethnōn. » Kai mēn ouk ismen ton Dabid tōn ethnōn basileusanta. Oukoun dia tou ex autou kata sarka techthentos hē prophēteia plēroutai. Ho gar ek Dabid kata sarka techtheis Dabid kai autos onomazomenos kata ton theion Iezekiēl, ho Despotēs, legō, Christos, pantōn ebasileuse tōn ethnōn; aei men hōs Theos tōn hapantōn despozōn, meta de tēn enanthrōpēsin, kai tēn ethelousion tōn eis auton pepisteukotōn douleian dexamenos. « Laos hon ouk egnōn edouleuse moi, eis akoēn ōtiou hypēkouse mou. » proagoreuei tou Despotou Christou. Legei de, hoti Hoi mēte nomothetēn, mēte prophētēn emon dexamenoi pōpote, rhądiōs mala klēthentes hypēkousan, kai tēn emēn despoteian ēgapēsan.
"You will rescue me from the contradictions of the people." From here he foretells the madness of the Jews against the Savior and the salvation of the nations. And he asks to have no share in their contradiction. "You will make me head of the nations." Yet we do not know that David reigned over the nations. So the prophecy is fulfilled through the one born from him according to the flesh. For he who was born of David according to the flesh and is himself called David, according to the divine Ezekiel (I mean Christ the Lord), reigned over all the nations. As God he always rules all things; but after the incarnation he also received the voluntary service of those who believed in him. "A people I did not know served me; at the hearing of the ear they obeyed me." This foretells Christ the Lord. He says that those who had never received a lawgiver or prophet of mine obeyed very readily when called, and loved my lordship.
17.46PG 80 80:987
« Υἱοὶ ἀλλότριοι ἐψεύσαντό μοι · υἱοὶ ἀλλότριοι ἐπαλαιώθησαν, καὶ ἐχώλαναν ἀπὸ τῶν τρίβων αὐτῶν. » Οἱ δὲ υἱοὶ προσαγορευθέντες, καὶ ἐν υἱῶν τάξει γραφέντες, ἀλλοτρίους σφᾶς αὐτοὺς πεποιήκασιν, ἀγνώμονες περὶ τὰς εὐεργεσίας γενόμενοι, καὶ περὶ τὴν πίστιν χωλεύσαντες, καὶ τὴν εὐσεβῆ τρίβον καταλιπόντες. Οὕτω καὶ διὰ Ἱερεμίου τοῦ προφήτου φησὶν ὁ Θεός · « Πῶς ἐστράφης μοι εἰς πικρίαν, ἡ ἄμπελος ἡ ἀλλοτρία; ἐγὼ δὲ ἐφύτευσα ἄμπελον καρποφόρον πᾶσαν ἀληθινήν. » Καὶ τὸ μὲν τὴν οἰκείαν δείκνυσι φυτουργίαν, τὸ δὲ τὴν ἐκείνων ἀχαριστίαν ἐλέγχει. Τὸ δὲ, « Ἐπαλαιώθησαν καὶ ἐχώλαναν, ἀτιμωθήσονται καὶ ἐντραπήσονται, ὁ Σύμμαχος εἴρηκε. Καὶ μαρτυρεῖ τῇ προῤῥήσει τὸ τέλος · πλήρεις γάρ εἰσιν ἀτιμίας, βδελυροὶ πᾶσιν δρώμενοι.
« Huioi allotrioi epseusanto moi ; huioi allotrioi epalaiōthēsan, kai echōlanan apo tōn tribōn autōn. » Hoi de huioi prosagoreuthentes, kai en huiōn taxei graphentes, allotrious sphas autous pepoiēkasin, agnōmones peri tas euergesias genomenoi, kai peri tēn pistin chōleusantes, kai tēn eusebē tribon katalipontes. Houtō kai dia Hieremiou tou prophētou phēsin ho Theos ; « Pōs estraphēs moi eis pikrian, hē ampelos hē allotria? egō de ephyteusa ampelon karpophoron pasan alēthinēn. » Kai to men tēn oikeian deiknysi phytourgian, to de tēn ekeinōn acharistian elenchei. To de, « Epalaiōthēsan kai echōlanan, atimōthēsontai kai entrapēsontai, ho Symmachos eirēke. Kai martyrei tę̄ prorrhēsei to telos ; plēreis gar eisin atimias, bdelyroi pasin drōmenoi.
"Alien sons lied to me; alien sons grew old and limped away from their paths." Those who were called sons and enrolled in the rank of sons made themselves aliens, becoming ungrateful for the benefits, limping in faith, and leaving the pious path. So too through Jeremiah the prophet God says: "How have you turned to bitterness against me, O alien vine? I planted a fruitful vine, wholly true." The one shows his own planting, the other refutes their ingratitude. "They grew old and limped" Symmachus rendered "they will be dishonored and put to shame." And the outcome bears witness to the prediction: they are full of dishonor, seen as abhorrent by all.
17.47PG 80 80:987
« Ζῇ Κύριος, καὶ εὐλογητὸς ὁ Θεός μου • καὶ ὑψωθήτω ὁ Θεὸς τῆς σωτηρίας μου. » Μνημονεύσας τῆς Ἰουδαίων ἀντιλογίας, αἰνίττεται τὸ πάθος, καὶ τὴν μετὰ τὸ πάθος ἀνάστασιν. Καὶ ἐπειδὴ Ἰουδαῖοι εἰώθασι τὸν ἐσταυρωμένον νεκρὸν καλεῖν, αὐτὸς βοᾷ · « Ζῇ Κύριος, καὶ εὐλογητὸς ὁ Θεὸς μου , καὶ ὑψωθήτω ὁ Θεὸς τῆς σωτηρίας μου. » Καὶ οὐ μόνον ζῇ, ἀλλὰ καὶ εἰς οὐρανοὺς ἀνελήλυθε, καὶ τοῖς βουλομένοις παρέχει τὴν σωτηρίαν.
« Zę̄ Kyrios, kai eulogētos ho Theos mou • kai hypsōthētō ho Theos tēs sōtērias mou. » Mnēmoneusas tēs Ioudaiōn antilogias, ainittetai to pathos, kai tēn meta to pathos anastasin. Kai epeidē Ioudaioi eiōthasi ton estaurōmenon nekron kalein, autos boą ; « Zę̄ Kyrios, kai eulogētos ho Theos mou , kai hypsōthētō ho Theos tēs sōtērias mou. » Kai ou monon zę̄, alla kai eis ouranous anelēlythe, kai tois boulomenois parechei tēn sōtērian.
"The Lord lives, and blessed is my God; and let the God of my salvation be exalted." Having mentioned the contradiction of the Jews, he hints at the passion and the resurrection after it. And since the Jews are accustomed to call the crucified one dead, he cries: "The Lord lives, and blessed is my God; and let the God of my salvation be exalted." Not only does he live, but he has also ascended into heaven and grants salvation to those who wish it.
17.48PG 80 80:987
«Ὁ Θεὸς ὁ διδοὺς ἐκδικήσεις ἐμοί · καὶ ὑποτάξας λαοὺς ὑπ' ἐμὲ· ὁ ῥύστης μου ἐξ ἐχθρῶν μου ὀργίλων. Ἀπὸ τῶν ἐπανισταμένων ἐπ᾿ ἐμὲ ὑψώσεις με · καὶ ἀπὸ ἀνδρὸς ἀδίκου ῥύσῃ με. » Ὁ ταῦτα τοίνυν ἐργασόμενος μακροῖς ὕστερον χρόνοις, ῥύσῃ κἀμὲ τῶν ἀδίκως με πολεμούντων · καὶ ὃν ὑπέταξάς μοι λαὸν, ἀποφανεῖς εὐπειθῆ.
«Ho Theos ho didous ekdikēseis emoi ; kai hypotaxas laous hyp' eme; ho rhystēs mou ex echthrōn mou orgilōn. Apo tōn epanistamenōn ep᾿ eme hypsōseis me ; kai apo andros adikou rhysę̄ me. » Ho tauta toinyn ergasomenos makrois hysteron chronois, rhysę̄ kame tōn adikōs me polemountōn ; kai hon hypetaxas moi laon, apophaneis eupeithē.
"God, who gives me vengeance and subdues peoples under me; my deliverer from my angry enemies. Above those who rise against me you will lift me up, and from the unjust man you will rescue me." You who will accomplish these things long ages later will rescue me too from those who make war on me unjustly, and will make obedient the people you have subjected to me.
17.50PG 80 80:987
« Διὰ τοῦτο ἐξομολογήσομαί σοι ἐν ἔθνεσι, Κύριε, καὶ τῷ ὀνόματί σου ψαλῶ. » Διὰ γὰρ τῶν μικρὸν ὕστερον κληθησομένων ἐθνῶν, ἐν ἁπάσαις σε ταῖς κατὰ τὸ πᾶσαν τὴν οἰκουμένην ἐκκλησίαις ὑμνήσω. Ἔστι δὲ ταύτης τῆς προφητείας τὸ τέλος ἰδεῖν · ἐν ἁπάσαις γὰρ καὶ πόλεσι, καὶ κώμαις, καὶ ἀγροῖς, καὶ ἐσχατιαῖς, καὶ ὄρεσι, καὶ βουνοῖς, καὶ ἐν γῇ, καὶ ἐν θαλάττη, καὶ ἐν οἰκουμένῃ, καὶ ἐν ἀοικήτῳ, ὁ θεσπέσιος Δαβὶδ δι᾽ εὐσεβῶν στομάτων τὸν Θεὸν ἀνυμνεῖ.
« Dia touto exomologēsomai soi en ethnesi, Kyrie, kai tǭ onomati sou psalō. » Dia gar tōn mikron hysteron klēthēsomenōn ethnōn, en hapasais se tais kata to pasan tēn oikoumenēn ekklēsiais hymnēsō. Esti de tautēs tēs prophēteias to telos idein ; en hapasais gar kai polesi, kai kōmais, kai agrois, kai eschatiais, kai oresi, kai bounois, kai en gę̄, kai en thalattē, kai en oikoumenę̄, kai en aoikētǭ, ho thespesios Dabid di᾽ eusebōn stomatōn ton Theon anymnei.
"Therefore I will confess to you among the nations, Lord, and sing to your name." Through the nations soon to be called I will hymn you in all the churches throughout the whole world. One can see the fulfillment of this prophecy: in all cities, villages, fields, remote places, mountains and hills, on land and sea, in the inhabited world and in the wilderness, the inspired David hymns God through pious mouths.
17.51PG 80 80:989
« Μεγαλύνων τὰς σωτηρίας τοῦ βασιλέως, καὶ ποιῶν ἔλεος τῷ χριστῷ αὐτοῦ, τῷ Δαβὶδ καὶ τῷ σπέρματι αὐτοῦ ἕως αἰῶνος. » Σὺ με γὰρ χρίσας εἰς βασιλέα, οὐ μόνον σώζεις, ἀλλὰ καὶ περίβλεπτον ἀποφαίνεις · ταύτης δὲ τῆς προνοίας οὐκ ἐμὲ μόνον, ἀλλὰ καὶ τοὺς ἐμοὺς ἀξιώσεις παῖδας · ἀλλὰ καὶ ἕως αἰῶνος τῷ σπέρματί μου φυλάξεις τὴν περιφάνειαν. Τοῦτο δὲ Ἰουδαϊκῶς μὲν νοούμενον, τὴν προφητείαν ἐλέγχει. Μέχρι γὰρ τῆς αἰχμαλωσίας τοῦ Δαβὶδ τὸ γένος εἰς βασιλείαν διήρκεσεν · μετὰ δὲ τὴν ἐκεῖθεν ἐπάνοδον, μόνος Ζοροβάβελ ἡγεμονεύσας, τῆς ἡγεμονίας οὐ κατέλιπε κληρονόμους. Εἰ τοίνυν ἀληθὴς ἡ προφητεία, ὥσπερ οὖν ἀληθής · τὸ γὰρ τῆς ἀληθείας αὐτὴν ἀπεκάλυψε πνεῦμα · λείπεται νοεῖν τὸ σπέρμα τοῦ Δαβίδ, τὸ αἰώνιον ἔχον τὴν περιφάνειαν, τὸν ἐκ Δαβὶδ κατὰ σάρκα γεννηθέντα Δεσπότην Χριστὸν, αἰώνιον ἔχοντα βασιλείαν καὶ δόξαν· καὶ ἔχοντα μὲν ταύτην πρὸ τῶν αἰώνων, ὡς ποιητὴν καὶ Θεόν · εἰληφότα δὲ πάλιν ὡς ἄνθρωπον, ἐπὶ ἐσχάτου τῶν ἡμερῶν· διὸ δὴ καὶ διὰ τοῦ θεσπεσίου Ἰεζεκιήλ ὁ τῶν ὅλων ἔφη Θεός· « Δώσω αὐτοῖς Δαβὶδ τὸν βασιλέα αὐτῶν. » Καὶ πάλιν· « Καὶ Δαβὶδ ὁ βασιλεὺς ἐν μέσῳ αὐτῶν. » Δαβὶδ δὲ αὐτὸν ὠνόμασεν, ὡς ἐκ τῆς τοῦ Δαβὶδ ὀσφύος κατὰ σάρκα βλαστήσαντα. Τοῦτο δὲ καὶ ὁ μακάριος Ἡσαΐας βοᾷ • « Ἔσται ἡ ῥίζα τοῦ Ἰεσσαὶ, καὶ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ᾿ αὐτῷ ἔθνη ἐλπιοῦσι. » Ταῦτα μεμαθηκὼς ὁ μακάριος Ματθαῖος, οὕτω τῆς εὐαγγελικῆς ἤρξατο συγγραφῆς · · Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαβίδ. »
« Megalynōn tas sōtērias tou basileōs, kai poiōn eleos tǭ christǭ autou, tǭ Dabid kai tǭ spermati autou heōs aiōnos. » Sy me gar chrisas eis basilea, ou monon sōzeis, alla kai periblepton apophaineis ; tautēs de tēs pronoias ouk eme monon, alla kai tous emous axiōseis paidas ; alla kai heōs aiōnos tǭ spermati mou phylaxeis tēn periphaneian. Touto de Ioudaïkōs men nooumenon, tēn prophēteian elenchei. Mechri gar tēs aichmalōsias tou Dabid to genos eis basileian diērkesen ; meta de tēn ekeithen epanodon, monos Zorobabel hēgemoneusas, tēs hēgemonias ou katelipe klēronomous. Ei toinyn alēthēs hē prophēteia, hōsper oun alēthēs ; to gar tēs alētheias autēn apekalypse pneuma ; leipetai noein to sperma tou Dabid, to aiōnion echon tēn periphaneian, ton ek Dabid kata sarka gennēthenta Despotēn Christon, aiōnion echonta basileian kai doxan; kai echonta men tautēn pro tōn aiōnōn, hōs poiētēn kai Theon ; eilēphota de palin hōs anthrōpon, epi eschatou tōn hēmerōn; dio dē kai dia tou thespesiou Iezekiēl ho tōn holōn ephē Theos; « Dōsō autois Dabid ton basilea autōn. » Kai palin; « Kai Dabid ho basileus en mesǭ autōn. » Dabid de auton ōnomasen, hōs ek tēs tou Dabid osphyos kata sarka blastēsanta. Touto de kai ho makarios Hēsaïas boą • « Estai hē rhiza tou Iessai, kai anistamenos archein ethnōn, ep᾿ autǭ ethnē elpiousi. » Tauta memathēkōs ho makarios Matthaios, houtō tēs euangelikēs ērxato syngraphēs ; ; Biblos geneseōs Iēsou Christou huiou Dabid. »
"Magnifying the salvations of the king, and showing mercy to his anointed, to David and to his seed for ever." You who anointed me king not only save me but make me admired; and you will count not only me but my children too worthy of this providence, and you will keep the glory for my seed for ever. Understood in the Jewish way this refutes the prophecy. For David's line continued in the kingship until the captivity; but after the return from there only Zerubbabel ruled, and he left no heirs of his rule. If, then, the prophecy is true, as it is (for the Spirit of truth revealed it), it remains to understand the seed of David that has eternal glory as Christ the Lord, born of David according to the flesh, who has an eternal kingdom and glory: he has it before the ages as maker and God, and received it again as man in the last days. Therefore through the inspired Ezekiel the God of all said: "I will give them David their king"; and again: "And David the king in their midst." He called him David as having sprung from David's loins according to the flesh. The blessed Isaiah too cries this: "There shall be the root of Jesse, and he who rises to rule the nations; in him the nations will hope." Having learned these things, the blessed Matthew began his Gospel thus: "The book of the genealogy of Jesus Christ, the son of David."
Chapter 18
18.1PG 80 80:989
« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. » Τῶν θείων νόμων εἴδη τρία παρὰ τοῦ μακαρίου διδασκόμεθα Παύλου. Τὸν μὲν γὰρ δίχα γραμμάτων ἔφη διὰ τῆς κτίσεως καὶ τῆς φύσεως τοῖς ἀνθρώποις δεδόσθαι· « Τὰ γὰρ ἀόρατα αὐτοῦ, φησὶν, ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται· καὶ πάλιν · « Ὅταν γὰρ ἔθνη, τὰ μὴ νόμον ἔχοντα, φύσει τὰ τοῦ νόμου ποιεῖ, οὗτοι νόμον μὴ ἔχοντες, ἑαυτοῖς εἰσι νόμος·, τὸν δὲ διὰ τοῦ μεγάλου Μωσέως ἐν γράμμασι παρεσχῆσθαι· « Τῶν παραβάσεων γὰρ, φησὶ, χάριν ὁ νόμος προσετέθη, διαταγεὶς δι' ἀγγέλων ἐν χειρὶ μεσίτου. Οἶδε δὲ καὶ τρίτον μετὰ τούτους τεθέντα, τὸν τῆς χάριτος · · Ὁ γὰρ νόμος, φησὶ, τοῦ πνεύματος τῆς ζωῆς ἠλευθέρωσε με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. » Σύμφωνα τούτοις καὶ ὁ μακάριος Δαβὶδ ἐν τῷδε τῷ ψαλμῷ τοὺς ἀνθρώπους παιδεύει, καὶ κατὰ τὴν αὐτὴν τάξιν. Πρῶτον μὲν τὸν ἐν τῇ κτίσει κηρύττοντα τὸν δημιουργόν· εἶτα τὸν διὰ Μωσέως δοθέντα, τοῦ δημιουργοῦ πλείονα γνῶσιν τοῖς προσέχειν ἐθέλουσιν ἐντιθέντα · μετὰ τοῦτον, τὸν τῆς χάριτος, τέλεον τὰς ψυχὰς ἀποκαθαίροντα, καὶ τῆς παρούσης ἐλευθεροῦντα φθορᾶς· οὗ δὴ χάριν καὶ εἰς τὸ τέλος ἡμᾶς ὁ ψαλμὸς παραπέμπει, τὴν καινὴν ἐν τῷ τέλει διαθήκην προαγορεύων.
« Eis to telos, psalmos tǭ Dabid. » Tōn theiōn nomōn eidē tria para tou makariou didaskometha Paulou. Ton men gar dicha grammatōn ephē dia tēs ktiseōs kai tēs physeōs tois anthrōpois dedosthai; « Ta gar aorata autou, phēsin, apo ktiseōs kosmou tois poiēmasi nooumena kathoratai; kai palin ; « Hotan gar ethnē, ta mē nomon echonta, physei ta tou nomou poiei, houtoi nomon mē echontes, heautois eisi nomos;, ton de dia tou megalou Mōseōs en grammasi pareschēsthai; « Tōn parabaseōn gar, phēsi, charin ho nomos prosetethē, diatageis di' angelōn en cheiri mesitou. Oide de kai triton meta toutous tethenta, ton tēs charitos ; ; Ho gar nomos, phēsi, tou pneumatos tēs zōēs ēleutherōse me apo tou nomou tēs hamartias kai tou thanatou. » Symphōna toutois kai ho makarios Dabid en tǭde tǭ psalmǭ tous anthrōpous paideuei, kai kata tēn autēn taxin. Prōton men ton en tę̄ ktisei kēryttonta ton dēmiourgon; eita ton dia Mōseōs dothenta, tou dēmiourgou pleiona gnōsin tois prosechein ethelousin entithenta ; meta touton, ton tēs charitos, teleon tas psychas apokathaironta, kai tēs parousēs eleutherounta phthoras; hou dē charin kai eis to telos hēmas ho psalmos parapempei, tēn kainēn en tǭ telei diathēkēn proagoreuōn.
"To the end: a psalm of David." We are taught by the blessed Paul three kinds of divine law. One, he said, was given to people without writing, through creation and nature: "For his invisible attributes," he says, "are clearly seen from the creation of the world, being understood through the things that are made"; and again: "For when Gentiles, who do not have the law, do by nature what the law requires, these, though not having the law, are a law to themselves." Another, given through the great Moses in writing: "It was added because of transgressions," he says, "ordained through angels by the hand of a mediator." He also knows a third, given after these, the law of grace: "For the law of the Spirit of life," he says, "has set me free from the law of sin and death." In agreement with these the blessed David too teaches people in this psalm, and in the same order: first the law in creation that proclaims the Creator; then the one given through Moses, which gives greater knowledge of the Creator to those willing to attend; after this the law of grace, which cleanses souls perfectly and frees them from present corruption. For this reason the psalm also sends us "to the end," foretelling the new covenant at the end.
18.2PG 80 80:991
« Οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ · ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα. » ᾿Αρκεῖ , φησὶ, καὶ μόνον φαινόμενον τῶν οὐρανῶν τὸ κάλλος καὶ μέγεθος, τοῦ Δημιουργοῦ τὴν δύναμιν κηρύξαι· εἰ γὰρ ὁ μεγίστην καὶ καλλίστην οἰκοδομίαν θεώμενος, τὸν οἰκοδόμον θαυμάζει · καὶ ὁ σκάφος ὁρῶν εὖ καὶ καλῶς κατεσκευασμένον, τὸν ναυπηγὸν ἐννοεῖ· καὶ τῇ θεωρίᾳ τῆς εἰκόνος ἡ τοῦ ζωγράφου συνεισέρχεται μνήμη · πολλῷ δήπουθεν ἡ κτίσις ὁρωμένη πρὸς τὸν δημιουργὸν ποδηγεῖ τοὺς ὁρῶντας. Οὐρανοῦ δὲ καὶ στερεώματος ἐμνημόνευσεν ἀκολούθως τῇ τοῦ μεγάλου Μωσέως διδασκαλίᾳ. Καὶ γὰρ ἐκεῖνος πρῶτον εἶπε γεγενῆσθαι τὸν οὐρανὸν, εἶτα διηγεῖται καὶ τὴν τοῦ στερεώματος δημιουργίαν· ὃν πάλιν οὐρανὸν οὐρανῶν προσηγόρευσε, φησί. Τὸ δὲ πληθυντικὸν ὄνομα τῶν οὐρανῶν ξενιζέτω μηδένα. Ἔθος γὰρ τῇ Γραφῇ ποτὲ μὲν ἑνικῶς, ποτὲ δὲ πληθυντικῶς ὀνομάζειν. Καὶ ἑνικῶς μὲν ὁ μακάριος ὀνομάζει Δαβίδ· • Οὐρανὸς γὰρ, φησὶ, τοῦ οὐρανοῦ τῷ Κυρίῳ. » Καὶ πάλιν· « Τῷ περιβάλλοντι τὸν οὐρανὸν ἐν νεφέλαις. » Πληθυντικῶς δὲ πάλιν ὁ αὐτὸς, « Αἰνεῖτε αὐτὸν, φησὶν, οἱ οὐρανοὶ τῶν οὐρανῶν. » Τὴν αὐτὴν δὲ ἔχει σημασίαν τὸ, « ῾Ὁ οὐρανὸς τοῦ οὐρανοῦ τῷ Κυρίῳ. » Ὁ μὲν γὰρ ὁρώμενος οὐρανὸς, οἷόν τις ὄροφος κατεσκευάσθη τῇ γῇ· ὁ δὲ ἀνώτερος τοῦτό ἐστι τούτῳ, ὅπερ οὗτος τῇ γῇ. Διὰ δὴ τοῦτο οὐρανὸς οὐρανοῦ καλεῖται, καὶ οὐρανοὶ οὐρανῶν ὀνομάζονται. Ἔστι δὲ ἰδεῖν καὶ πόλεις παρ' ἡμῖν διπλῆν τὴν ὀνομασίαν ἐχούσας. Καὶ γὰρ καὶ Ταρσὸν λέγομεν καὶ Ταρσοὺς, τὴν μίαν πόλιν· καὶ Θήβην καὶ Θήβας, τὴν αὐτὴν πόλιν. Οὕτω Μυκήνην τε καὶ Μυκήνας ἐκάλουν οἱ παλαιοὶ, μίαν πόλιν εἰδότες τὴν πληθυντικῶς ὀνομαζομένην. Ταῦτα δὲ μοι οὐχ ἁπλῶς εἴρηται, ἀλλὰ διὰ τοὺς πολλοὺς οὐρανοὺς ἀριθμεῖν πειρωμένους.
« Hoi ouranoi diēgountai doxan Theou ; poiēsin de cheirōn autou anangellei to stereōma. » ᾿Arkei , phēsi, kai monon phainomenon tōn ouranōn to kallos kai megethos, tou Dēmiourgou tēn dynamin kēryxai; ei gar ho megistēn kai kallistēn oikodomian theōmenos, ton oikodomon thaumazei ; kai ho skaphos horōn eu kai kalōs kateskeuasmenon, ton naupēgon ennoei; kai tę̄ theōrią tēs eikonos hē tou zōgraphou syneiserchetai mnēmē ; pollǭ dēpouthen hē ktisis horōmenē pros ton dēmiourgon podēgei tous horōntas. Ouranou de kai stereōmatos emnēmoneusen akolouthōs tę̄ tou megalou Mōseōs didaskalią. Kai gar ekeinos prōton eipe gegenēsthai ton ouranon, eita diēgeitai kai tēn tou stereōmatos dēmiourgian; hon palin ouranon ouranōn prosēgoreuse, phēsi. To de plēthyntikon onoma tōn ouranōn xenizetō mēdena. Ethos gar tę̄ Graphę̄ pote men henikōs, pote de plēthyntikōs onomazein. Kai henikōs men ho makarios onomazei Dabid; • Ouranos gar, phēsi, tou ouranou tǭ Kyriǭ. » Kai palin; « Tǭ periballonti ton ouranon en nephelais. » Plēthyntikōs de palin ho autos, « Aineite auton, phēsin, hoi ouranoi tōn ouranōn. » Tēn autēn de echei sēmasian to, « ῾Ho ouranos tou ouranou tǭ Kyriǭ. » Ho men gar horōmenos ouranos, hoion tis orophos kateskeuasthē tę̄ gę̄; ho de anōteros touto esti toutǭ, hoper houtos tę̄ gę̄. Dia dē touto ouranos ouranou kaleitai, kai ouranoi ouranōn onomazontai. Esti de idein kai poleis par' hēmin diplēn tēn onomasian echousas. Kai gar kai Tarson legomen kai Tarsous, tēn mian polin; kai Thēbēn kai Thēbas, tēn autēn polin. Houtō Mykēnēn te kai Mykēnas ekaloun hoi palaioi, mian polin eidotes tēn plēthyntikōs onomazomenēn. Tauta de moi ouch haplōs eirētai, alla dia tous pollous ouranous arithmein peirōmenous.
"The heavens declare the glory of God, and the firmament proclaims the work of his hands." The mere sight of the beauty and size of the heavens, he says, is enough to proclaim the Creator's power. If one who sees a very great and beautiful building admires the builder, and one who sees a boat well and finely made thinks of the shipwright, and the memory of the painter comes with the sight of the picture, much more does creation, when seen, lead those who see it to the Creator. He mentioned heaven and the firmament in keeping with the teaching of the great Moses. For he first said that heaven was made, then recounts the creation of the firmament, which he again called heaven. Let no one be surprised at the plural name "heavens." Scripture is accustomed to name it sometimes in the singular, sometimes in the plural. In the singular the blessed David says: "The heaven of heaven belongs to the Lord"; and again: "Who covers the heaven with clouds." In the plural the same writer says: "Praise him, you heavens of heavens." And "the heaven of heaven belongs to the Lord" has the same meaning. For the visible heaven was made like a roof for the earth, while the higher one is to this what this is to the earth. Therefore it is called the heaven of heaven, and they are named the heavens of heavens. Among us too one can see cities with a double name: we say both Tarsus and Tarsoi for the one city, and Thebe and Thebes for the same city; so the ancients called Mycene and Mycenae, knowing the city named in the plural to be one. I have said this not without reason, but because of those who try to count many heavens.
18.3PG 80 80:991
« Ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα · καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν. » Καὶ γὰρ ἡ τεταγμένη νυκτὸς καὶ ἡμέρας διαδοχὴ, τοὺς ὑπὸ τοῦ Δημιουργοῦ τεθέντας ὑποδείκνυσιν ὅρους, οὓς παραβαίνειν ἡ ἄψυχος οὐκ ἀνέχεται κτίσις. Πρὸς γὰρ τὴν χρείαν τῶν ἀνθρώπων ἡμέρα καὶ νὺξ αὐξανόμεναί τε καὶ μειούμεναι, καὶ παρ' ἀλλήλων τὸν χρόνον δανειζόμεναι, καὶ πάλιν ἀλλήλαις τὸ χρέος ἐκτιννύουσαι, τὴν ἐφεστῶσαν αὐταῖς ὑποδεικνύουσι προμήθειαν. Τὸ δὲ, « Ἐρεύγεται ῥῆμα, καὶ ἀναγγέλλει γνῶσιν, καὶ διηγοῦνται δόξαν, οὐκ ἔμψυχα εἶναι διδάσκει τὰ ὁρώμενα · ἀλλὰ προσωποποιία τίς ἐστι, παιδεύουσα πάντας ἀπὸ τῶν ὁρωμένων ἐπὶ τὸν ἀόρατον ποδηγεῖσθαι Θεὸν , κἀκείνῳ προσφέρειν τὴν ὑμνῳδίαν.
« Hēmera tę̄ hēmerą ereugetai rhēma ; kai nyx nykti anangellei gnōsin. » Kai gar hē tetagmenē nyktos kai hēmeras diadochē, tous hypo tou Dēmiourgou tethentas hypodeiknysin horous, hous parabainein hē apsychos ouk anechetai ktisis. Pros gar tēn chreian tōn anthrōpōn hēmera kai nyx auxanomenai te kai meioumenai, kai par' allēlōn ton chronon daneizomenai, kai palin allēlais to chreos ektinnyousai, tēn ephestōsan autais hypodeiknyousi promētheian. To de, « Ereugetai rhēma, kai anangellei gnōsin, kai diēgountai doxan, ouk empsycha einai didaskei ta horōmena ; alla prosōpopoiia tis esti, paideuousa pantas apo tōn horōmenōn epi ton aoraton podēgeisthai Theon , kakeinǭ prospherein tēn hymnǭdian.
"Day pours forth speech to day, and night proclaims knowledge to night." The ordered succession of night and day shows the bounds set by the Creator, which inanimate creation does not dare to transgress. For day and night grow and shrink to meet human need, borrowing time from each other and paying the debt back to each other again, and so show the providence that presides over them. "Pours forth speech," "proclaims knowledge," and "declare glory" do not teach that the visible things are animate; it is a personification, teaching all to be led from the visible to the invisible God and to offer him their hymn.
18.4PG 80 80:993
« Οὐκ εἰσὶ λαλιαὶ οὐδὲ λόγοι, ὧν οὐκ ἀκούονται αἱ φωναὶ αὐτῶν. Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν· καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν. » Τοῦτο σαφέστερον ὁ Σύμμαχος ἡρμήνευσεν εἰπών · Καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν· οὐ ῥήσεσιν, οὐδὲ λόγοις', ὧν οὐκ ἀκούονται αἱ φωναὶ ', ἀλλ᾽ εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ ἦχος αὐτῶν· ἢ κατὰ τὸν ᾿Ακύλαν, ὁ κανὼν αὐτῶν. Οὔτε γὰρ λόγους, οὔτε ῥήματα προφέρουσαι, ἀλλὰ τὸν κανόνα, καὶ τὴν οἰκείαν τάξιν ὑποδεικνῦσαι, πᾶσαν τὴν γῆν καὶ θάλατταν εἰς τὴν θείαν καλοῦσιν ὑμνῳδίαν.
« Ouk eisi laliai oude logoi, hōn ouk akouontai hai phōnai autōn. Eis pasan tēn gēn exēlthen ho phthongos autōn; kai eis ta perata tēs oikoumenēs ta rhēmata autōn. » Touto saphesteron ho Symmachos hērmēneusen eipōn ; Kai nyx nykti anangellei gnōsin; ou rhēsesin, oude logois', hōn ouk akouontai hai phōnai ', all᾽ eis pasan tēn gēn exēlthen ho ēchos autōn; ē kata ton ᾿Akylan, ho kanōn autōn. Oute gar logous, oute rhēmata propherousai, alla ton kanona, kai tēn oikeian taxin hypodeiknysai, pasan tēn gēn kai thalattan eis tēn theian kalousin hymnǭdian.
"There are no speeches or words whose voices are not heard. Their sound has gone out into all the earth, and their words to the ends of the world." Symmachus translated this more clearly, saying: "And night proclaims knowledge to night, not by speeches or words whose voices are not heard; but their sound has gone out into all the earth," or according to Aquila, "their rule." Uttering neither words nor speech, but showing their rule and their own order, they call all the earth and sea to the divine hymn.
18.6PG 80 80:993
« Ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ · καὶ αὐτὸς ὡς νυμφίος ἐκπορευόμενος ἐκ παστοῦ αὐτοῦ. ᾿Αγαλλιάσεται ὡς γίγας δραμεῖν ὁδόν· ἀπ᾿ ἄκρου τοῦ οὐρανοῦ ἡ ἔξοδος αὐτοῦ· καὶ τὸ κατάντημα αὐτοῦ ἕως ἄκρου τοῦ οὐρανοῦ. » Καὶ ταῦτα σαφέστερον οἱ τρεῖς ἡρμήνευσαν. Ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα, φησὶν, ἐν αὐτοῖς · τουτἐστιν ἐν τοῖς οὐρανοῖς. Οὕτω γὰρ καὶ ὁ μέγας ἐδίδαξε Μωσῆς · « Καὶ ἐποίησεν ὁ Θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους · καὶ ἔθετο αὐτοὺς ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν ἐπὶ τῆς γῆς. » Αὐτὸ τοῦτο καὶ ὁ θεῖος ἔφη Δαβίδ, ὅτι ἔθετο τὸ σκήνωμα ἐν τοῖς οὐρανοῖς τῷ ἡλίῳ: ὥστε αὐτὸν ἐπ᾿ ἐκείνων ὀχούμενον, καὶ κατὰ μὲν τὸ κάλλος μιμεῖσθαι νυμφίον ἐκ παστάδος προϊόντα μετὰ πολλῆς εὐπρεπείας· κατὰ δὲ τὸ τάχος, γίγαντά τινα μετὰ πολλῆς διατρέχοντα ῥώμης καὶ ἰσχύος · [ μηδενὸς ἐμποδὼν ἱσταμένου, καὶ τῆς ἐπὶ τὰ πρόσω πορείας πειρωμένου κωλύειν· οὕτω καὶ οὗτος ἀνίσχει μὲν ἀπὸ τῆς ἕω, ἐν μιᾷ δὲ ἡμέρᾳ τὸν οὐρανὸν διατρέχει τὴν ἑσπέραν καταλαμβάνει, παντὶ ζώῳ μεταδιδοὺς τῆς οἰκείας θερμότητος. ] « Καὶ οὐκ ἔστιν ὃς ἀποκρυβήσεται τῆς θέρμης αὐτοῦ. » Τῆς θέρμης ἐνταῦθα ἀντὶ τοῦ φωτὸς ἐμνημόνευσε, μείζονα δεικνὺς τὴν ἐνέργειαν τοῦ χειροποιήτου φωτός · ὅτι καὶ πόῤῥωθεν ὄντας δυνατὸν ἀπολαῦσαι τῆς θέρμης. Τὸ γὰρ χειροποίητον φῶς οὐχ οἷόν τε μὴ πελάζοντας τοῦτο ποιῆσαι. Ὁ δέ γε ἥλιος καὶ πόρῥωθεν ἀφεὶς ἀκτῖνας τῆς θέρμης σὺν τῷ φωτί μεταδίδωσιν. ᾿Απόχρη καὶ ταῦτα δεῖξαι τοῖς ἀνθρώποις τὸν Ποιητήν · ἀλλ᾿ ὅμως καὶ νόμον ἔδωκεν εἰς βοήθειαν, ἐπιστρέψαι τοὺς πλανωμένους δυνάμενον.
« En tǭ hēliǭ etheto to skēnōma autou ; kai autos hōs nymphios ekporeuomenos ek pastou autou. ᾿Agalliasetai hōs gigas dramein hodon; ap᾿ akrou tou ouranou hē exodos autou; kai to katantēma autou heōs akrou tou ouranou. » Kai tauta saphesteron hoi treis hērmēneusan. En tǭ hēliǭ etheto to skēnōma, phēsin, en autois ; toutestin en tois ouranois. Houtō gar kai ho megas edidaxe Mōsēs ; « Kai epoiēsen ho Theos tous dyo phōstēras tous megalous ; kai etheto autous en tǭ stereōmati tou ouranou eis phausin epi tēs gēs. » Auto touto kai ho theios ephē Dabid, hoti etheto to skēnōma en tois ouranois tǭ hēliǭ: hōste auton ep᾿ ekeinōn ochoumenon, kai kata men to kallos mimeisthai nymphion ek pastados proïonta meta pollēs euprepeias; kata de to tachos, giganta tina meta pollēs diatrechonta rhōmēs kai ischyos ; [ mēdenos empodōn histamenou, kai tēs epi ta prosō poreias peirōmenou kōlyein; houtō kai houtos anischei men apo tēs heō, en mią de hēmerą ton ouranon diatrechei tēn hesperan katalambanei, panti zōǭ metadidous tēs oikeias thermotētos. ] « Kai ouk estin hos apokrybēsetai tēs thermēs autou. » Tēs thermēs entautha anti tou phōtos emnēmoneuse, meizona deiknys tēn energeian tou cheiropoiētou phōtos ; hoti kai porrhōthen ontas dynaton apolausai tēs thermēs. To gar cheiropoiēton phōs ouch hoion te mē pelazontas touto poiēsai. Ho de ge hēlios kai porrhōthen apheis aktinas tēs thermēs syn tǭ phōti metadidōsin. ᾿Apochrē kai tauta deixai tois anthrōpois ton Poiētēn ; all᾿ homōs kai nomon edōken eis boētheian, epistrepsai tous planōmenous dynamenon.
"In the sun he has set his tent; and he is like a bridegroom coming out of his chamber. He will exult like a giant to run his course; his going forth is from the end of heaven, and his circuit to the end of heaven." The three translators rendered this more clearly: "For the sun he has set a tent in them," that is, in the heavens. So too the great Moses taught: "And God made the two great lights and set them in the firmament of heaven to give light upon the earth." The divine David said this very thing, that he set a tent for the sun in the heavens, so that, riding upon them, it imitates in beauty a bridegroom coming out of his chamber in great comeliness, and in speed a giant running with great strength and force; [with nothing standing in its way or trying to hinder its course forward; so it rises from the east, crosses heaven in one day, and reaches the west, giving every living thing a share of its warmth.] "And there is none who will be hidden from its heat." Here he mentioned heat instead of light, showing that its working is greater than that of man-made light, since even those far away can enjoy its heat. Man-made light cannot do this unless one comes near; but the sun, sending its rays even from afar, gives heat together with light. These things are enough to show people the Maker; yet he also gave a law as a help, able to turn back those who stray.
18.8PG 80 80:995
« Ὁ νόμος [γὰρ, φησὶν,] Κυρίου ἄμωμος, ἐπιστρέφων ψυχάς· ἡ μαρτυρία Κυρίου πιστὴ, σοφίζουσα νήπια. Τὰ δικαιώματα Κυρίου εὐθέα, εὐφραίνοντα καρδίαν· ἡ ἐντολὴ Κυρίου τηλαυγής, φωτίζουσα ὀφθαλμούς. Ὁ φόβος Κυρίου ἁγνὸς, διαμένων εἰς αἰῶνα αἰῶνος · τὰ κρίματα Κυρίου ἀληθινά, δεδικαιωμένα ἐπὶ τὸ αὐτό. Ἐπιθυμητά ὑπὲρ χρυσίον καὶ λίθον τίμιον πολύν · καὶ γλυκύτερα ὑπὲρ μέλι καὶ κηρίον.» Νόμον καὶ μαρτυρίαν, καὶ δικαιώματα, καὶ ἐντολὴν, καὶ κρίματα, τὸν Μωσαϊκὸν νόμον καλεῖ · οὕτω γὰρ καὶ αὐτὸς ὁ νόμος ἑαυτὸν ὀνομάζει · ποτὲ μὲν γὰρ λέγει · • Ταῦτα τὰ δικαιώματα καὶ τὰ κρίματα, ἃ ἔδωκε Κύριος Μωσῇ. » Καὶ ἀλλαχοῦ · « Φυλάξεις τὸν νόμον Κυρίου τοῦ Θεοῦ σου, καὶ τηρήσεις τὰς ἐντολὰς αὐτοῦ· · καὶ καλεῖται μὲν νόμος, ὡς τὴν ἀρίστην πολιτείαν ῥυθμίζων, καὶ διατάττων. Μαρτυρία δὲ, ὡς τοὺς ἁμαρτάνοντας διαμαρτυρόμενος , καὶ τῆς παραβάσεως τὴν τιμωρίαν ὑποδεικνύς δικαιώματα δὲ, ὡς διδάσκων τὸ δίκαιον, καὶ ἀπαγορεύων τὸ ἄδικον, καὶ τοὺς κατορθοῦντας ἀποφαίνων δικαίους· ἐντολὴ δὲ, ὡς τὸ πρακτέον ἐντελλόμενος καὶ κελεύων δεσποτικῶς· κρίματα δὲ, ὡς τὰς θείας ψήφους ὑποδεικνὺς, καὶ διδάσκων τίνων μὲν ὁ φυλάττων τεύξεται ἀγαθῶν, τίσιν δὲ ὁ παραβαίνων τιμωρίαις παραδοθήσεται. Λέγει τοίνυν, ὅτι ὁ νόμος τοῦ Θεοῦ, μώμου παντὸς ἐλεύθερος ὢν, τὰς τῶν ἀνθρώπων ἐπιστρέφει ψυχὰς, καὶ ἀμώμους αὐτὰς ἀπεργάζεται. Δεδιττομένη δὲ ἡ μαρτυρία τοὺς ἀτελεῖς καὶ νηπίους σοφίζει · εὐφραίνει δὲ τὴν καρδίαν τὰ δικαιώματα, τῆς δικαιώσεως τὴν αἰτίαν ὑποδεικνῦντα. Ἡ ἐντολὴ δὲ φωτίζει τῆς διανοίας τὸ ὀπτικὸν, διδάσκουσα τί τὸν τῶν ὅλων θεραπεύει Θεόν· ἡ εὐλάβεια μέν τοι καὶ ὁ τοῦ Θεοῦ φόβος, τὴν τούτων ὑποτιθέμενος φυλακὴν, τῶν αἰωνίων ἀγαθῶν προξενεῖ τὴν ἀπόλαυσιν. Εἰκότως δὲ τὸν τοῦ Θεοῦ φόβον ἀγνὸν προσηγόρευσε, τουτέστι μέμψεως καθαρόν· ὡς τοῦ ἀνθρωπείου φόβου ψεγομένου, καὶ δειλίας προσηγορίαν ἔχοντος • τὰ δὲ κρίματα ἀληθινὰ καὶ δεδικαιωμένα ὠνόμασεν· ἄτε δὴ καὶ τιμὰς καὶ τιμωρίας ἐνδίκους ἐπιφέροντα τοῖς ἀνθρώποις. Ταῦτα οὖν ἔφη καὶ χρυσοῦ καὶ λίθων τιμίων τιμιώτερα, καὶ μέλιτος εἶναι γλυκύτερα · ἀλλ᾽ οὐ πᾶσιν ἀνθρώποις, ἀλλὰ τοῖς ἀληθῶς ἀνθρώποις, ὧν ὁ βίος οὐ παραβάλλεται τοῖς ἀλόγοις κτήνεσι, κατὰ τὴν αὐτοῦ τοῦ Προφήτου φωνήν.
« Ho nomos [gar, phēsin,] Kyriou amōmos, epistrephōn psychas; hē martyria Kyriou pistē, sophizousa nēpia. Ta dikaiōmata Kyriou euthea, euphrainonta kardian; hē entolē Kyriou tēlaugēs, phōtizousa ophthalmous. Ho phobos Kyriou hagnos, diamenōn eis aiōna aiōnos ; ta krimata Kyriou alēthina, dedikaiōmena epi to auto. Epithymēta hyper chrysion kai lithon timion polyn ; kai glykytera hyper meli kai kērion.» Nomon kai martyrian, kai dikaiōmata, kai entolēn, kai krimata, ton Mōsaïkon nomon kalei ; houtō gar kai autos ho nomos heauton onomazei ; pote men gar legei ; • Tauta ta dikaiōmata kai ta krimata, ha edōke Kyrios Mōsę̄. » Kai allachou ; « Phylaxeis ton nomon Kyriou tou Theou sou, kai tērēseis tas entolas autou; ; kai kaleitai men nomos, hōs tēn aristēn politeian rhythmizōn, kai diatattōn. Martyria de, hōs tous hamartanontas diamartyromenos , kai tēs parabaseōs tēn timōrian hypodeiknys dikaiōmata de, hōs didaskōn to dikaion, kai apagoreuōn to adikon, kai tous katorthountas apophainōn dikaious; entolē de, hōs to prakteon entellomenos kai keleuōn despotikōs; krimata de, hōs tas theias psēphous hypodeiknys, kai didaskōn tinōn men ho phylattōn teuxetai agathōn, tisin de ho parabainōn timōriais paradothēsetai. Legei toinyn, hoti ho nomos tou Theou, mōmou pantos eleutheros ōn, tas tōn anthrōpōn epistrephei psychas, kai amōmous autas apergazetai. Dedittomenē de hē martyria tous ateleis kai nēpious sophizei ; euphrainei de tēn kardian ta dikaiōmata, tēs dikaiōseōs tēn aitian hypodeiknynta. Hē entolē de phōtizei tēs dianoias to optikon, didaskousa ti ton tōn holōn therapeuei Theon; hē eulabeia men toi kai ho tou Theou phobos, tēn toutōn hypotithemenos phylakēn, tōn aiōniōn agathōn proxenei tēn apolausin. Eikotōs de ton tou Theou phobon agnon prosēgoreuse, toutesti mempseōs katharon; hōs tou anthrōpeiou phobou psegomenou, kai deilias prosēgorian echontos • ta de krimata alēthina kai dedikaiōmena ōnomasen; ate dē kai timas kai timōrias endikous epipheronta tois anthrōpois. Tauta oun ephē kai chrysou kai lithōn timiōn timiōtera, kai melitos einai glykytera ; all᾽ ou pasin anthrōpois, alla tois alēthōs anthrōpois, hōn ho bios ou paraballetai tois alogois ktēnesi, kata tēn autou tou Prophētou phōnēn.
"The law [, he says,] of the Lord is blameless, turning souls; the testimony of the Lord is faithful, making infants wise. The ordinances of the Lord are right, gladdening the heart; the commandment of the Lord is radiant, enlightening the eyes. The fear of the Lord is pure, enduring for ever and ever; the judgments of the Lord are true, justified altogether. They are more desirable than gold and much precious stone, and sweeter than honey and the honeycomb." He calls the Mosaic law law, testimony, ordinances, commandment, and judgments; for so the law names itself. Sometimes it says, "These are the ordinances and judgments which the Lord gave to Moses"; and elsewhere, "You shall keep the law of the Lord your God and observe his commandments." It is called law as regulating and ordering the best way of life; testimony, as testifying against sinners and showing the punishment for transgression; ordinances, as teaching what is just, forbidding what is unjust, and declaring just those who do right; commandment, as commanding what must be done and ordering it with authority; judgments, as showing the divine sentences and teaching what good things the one who keeps it will obtain and to what punishments the transgressor will be handed over. He says, then, that God's law, being free of every blemish, turns people's souls and makes them blameless. The testimony, by frightening, makes the imperfect and infants wise; the ordinances gladden the heart, showing the cause of justification. The commandment enlightens the sight of the mind, teaching what serves the God of all; and reverence and the fear of God, which counsel the keeping of these, procure the enjoyment of eternal good things. Fittingly he called the fear of God pure, that is, free of blame, since human fear is blamed and is called cowardice. The judgments he called true and justified, since they bring just honors and punishments on people. These, then, he said, are more precious than gold and precious stones and sweeter than honey; not to all people, but to those who are truly human, whose life is not compared to the senseless beasts, according to the prophet's own words.
18.12PG 80 80:997
« Καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά. » Ἐπὶ τίνι κέρδει, σαφέστερον δίδαξον· « Ἐν τῷ φυλάσσειν αὐτὰ ἀνταπόδοσις πολλή. » Μεγίστη, φησὶν, ἀντίδοσις πρόκειται τοῖς ταῦτα φυλάττειν προαιρουμένοις · καὶ ἐπειδήπερ εἴρηκε τοῦ Θεοῦ φυλάττειν τὰ κρίματα, εἰς νοῦν λαβὼν τὴν ἀνθρωπίνην ἀσθένειαν, καὶ τοῦ ῥήματος τὸ ὑπέρογκον λογισάμενος, εὐθὺς ἐπήγαγε ·
« Kai gar ho doulos sou phylassei auta. » Epi tini kerdei, saphesteron didaxon; « En tǭ phylassein auta antapodosis pollē. » Megistē, phēsin, antidosis prokeitai tois tauta phylattein proairoumenois ; kai epeidēper eirēke tou Theou phylattein ta krimata, eis noun labōn tēn anthrōpinēn astheneian, kai tou rhēmatos to hyperonkon logisamenos, euthys epēgage ;
"For your servant keeps them." For what gain? Teach it more clearly: "In keeping them there is great reward." A very great recompense awaits those who choose to keep these things, he says. And since he had spoken of keeping God's judgments, taking human weakness to mind and considering how overbearing the claim was, he at once added:
18.13PG 80 80:997
« Παραπτώματα τίς συνήσει; ἀπὸ τῶν κρυφίων μου καθάρισόν με. › Κἂν γὰρ προθυμίᾳ πολλῇ φυλάξαι βουληθῶ τοῦ Θεοῦ τὰς ἐντολὰς, ὑπὸ τῆς φυσικῆς ἀσθενείας εἰς πολλὰ παρὰ γνώμην καθέλκομαι · καί τινα μὲν ἀγνοῶν πλημμελῶ, τινὰ δὲ ὑπὸ τῶν προσπιπτουσῶν νικώμενος περιστάσεων . Κἂν διαφύγω δὲ τῶν ἔργων τὴν μαρτυρίαν , ῥύπου με παντὸς ἀναπιμπλῶσιν οἱ λογισμοί. Διὰ τοῦτο ἱκετεύω σε τὸν καθᾶραι δυνάμενον, καὶ βοῶ. • ᾿Ἀπὸ τῶν κρυφίων μου καθάρισόν με.»
« Paraptōmata tis synēsei? apo tōn kryphiōn mou katharison me. › Kan gar prothymią pollę̄ phylaxai boulēthō tou Theou tas entolas, hypo tēs physikēs astheneias eis polla para gnōmēn kathelkomai ; kai tina men agnoōn plēmmelō, tina de hypo tōn prospiptousōn nikōmenos peristaseōn . Kan diaphygō de tōn ergōn tēn martyrian , rhypou me pantos anapimplōsin hoi logismoi. Dia touto hiketeuō se ton katharai dynamenon, kai boō. • ᾿Apo tōn kryphiōn mou katharison me.»
"Who will understand his faults? Cleanse me from my hidden ones." Even if I wish with great eagerness to keep God's commandments, I am dragged by natural weakness into many things against my will. Some sins I commit in ignorance, others overcome by circumstances that befall me. And even if I escape the evidence of deeds, my thoughts fill me with every defilement. Therefore I entreat you, who are able to cleanse, and cry: "Cleanse me from my hidden ones."
18.14PG 80 80:997
« Καὶ ἀπὸ ἀλλοτρίων φεῖσαι τοῦ δούλου σου. » Οὐ γὰρ μόνον με οἱ λογισμοὶ κυκλοῦσιν, ἀλλὰ καὶ τῶν δαιμόνων τὸ στίφος πολιορκεί· καὶ οἱ μὲν ἔξωθεν ἐπιβουλεύουσιν, οἱ δὲ συμπράττουσιν ἔνδοθεν. Εἰκότως δὲ αὐτοὺς ἀλλοτρίους ὠνόμασεν, ὡς δυσμενεῖς καὶ πολεμίους, καὶ παντελῶς ἀρνησαμένους τὴν πρὸς ἡμᾶς οἰκειότητα. • Ἐὰν μή μου κατακυριεύσουσι, τότε ἄμωμος ἔσομαι· καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης. Καὶ ἔσονται εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου, καὶ ἡ μελέτη τῆς καρδίας μου ἐνώπιόν μού ἐστι διαπαντός. » Τῆς δὲ σῆς ἐπικουρίας ἀπολαῦσαι ποθῶ· ἵνα τὰς τούτων ἐπιβουλὰς διαδρὰς, μώμου σοι παντὸς ἐλευθέραν τὴν ψυχὴν παραστήσω· καὶ τῶν προεπταισμένων παρὰ σοῦ λαβὼν τὴν συγγνώμην, αἰώνιόν σοι προσενέγκω τὴν ὑμνῳδίαν, τῶν σῶν λογίων διηνεκῆ τὴν μελέτην ποιούμενος. Διὰ τούτων μέντοι τὴν καινὴν διαθήκην προαγορεύει, καὶ τοῦ βαπτίσματος τὴν χάριν, καὶ τὴν τοῦ παναγίου Πνεύματος δωρεάν· ὑφ᾽ ἧς καὶ τῶν προεπταισμένων τὴν ἄφεσιν λαμβάνουσιν οἱ πιστεύοντες· καὶ εἰς τὸν ἔπειτα χρόνον ἱκανὴν βοήθειαν ἔχοντες, καὶ τῶν ἐπανισταμένων παθῶν καὶ τῶν ἐπιβούλων καὶ πονηρῶν περιγίνονται πνευμάτων. Τούτοις ἐπιφέρει· : Κύριε βοηθέ μου, καὶ λυτρωτά μου. » ῾Αρμόδιον τῷ ψαλμῷ τὸ ἀκροτελεύτιον τεθεικὼς, Κύριον μὲν ἐκάλεσεν ὡς ποιητὴν καὶ δημιουργόν· λυτρωτὴν δὲ, ὡς διὰ τῆς παλιγγενέσεως τοῦ παναγίου βαπτίσματος, τῆς μὲν προτέρας ἐλευθεροῦντα φθορᾶς, καὶ τῆς τῶν δαιμόνων δουλείας λυτρούμενον, ἀφθαρσίαν δὲ καὶ ἀθανασίαν δωρούμενον· καὶ ταῦτα δὲ κἀκεῖνα ὁ ψαλμὸς περιέχει, καὶ τὰ μὲν πρῶτα, τὴν δημιουργίαν διδάσκει καὶ πρόνοιαν· τὰ δὲ μέσα, τὸν νόμον· τὰ δὲ τελευταῖα, τὴν χάριν. « Παραπτώματα γὰρ, φησὶ, τίς συνήσει; καὶ ἀπὸ τῶν κρυφίων μου καθάρισόν με, Κύριε, καὶ ἀπὸ ἀλλοτρίων φεῖσαι τοῦ δούλου σου» καὶ, « Κύριε βοηθέ μου, καὶ λυτρωτά μου. » Τούτων δὲ τῶν ἀγαθῶν χορηγὸς ἡ καινή διαθήκη.
« Kai apo allotriōn pheisai tou doulou sou. » Ou gar monon me hoi logismoi kyklousin, alla kai tōn daimonōn to stiphos poliorkei; kai hoi men exōthen epibouleuousin, hoi de symprattousin endothen. Eikotōs de autous allotrious ōnomasen, hōs dysmeneis kai polemious, kai pantelōs arnēsamenous tēn pros hēmas oikeiotēta. • Ean mē mou katakyrieusousi, tote amōmos esomai; kai katharisthēsomai apo hamartias megalēs. Kai esontai eis eudokian ta logia tou stomatos mou, kai hē meletē tēs kardias mou enōpion mou esti diapantos. » Tēs de sēs epikourias apolausai pothō; hina tas toutōn epiboulas diadras, mōmou soi pantos eleutheran tēn psychēn parastēsō; kai tōn proeptaismenōn para sou labōn tēn syngnōmēn, aiōnion soi prosenenkō tēn hymnǭdian, tōn sōn logiōn diēnekē tēn meletēn poioumenos. Dia toutōn mentoi tēn kainēn diathēkēn proagoreuei, kai tou baptismatos tēn charin, kai tēn tou panagiou Pneumatos dōrean; hyph᾽ hēs kai tōn proeptaismenōn tēn aphesin lambanousin hoi pisteuontes; kai eis ton epeita chronon hikanēn boētheian echontes, kai tōn epanistamenōn pathōn kai tōn epiboulōn kai ponērōn periginontai pneumatōn. Toutois epipherei; : Kyrie boēthe mou, kai lytrōta mou. » ῾Armodion tǭ psalmǭ to akroteleution tetheikōs, Kyrion men ekalesen hōs poiētēn kai dēmiourgon; lytrōtēn de, hōs dia tēs palingeneseōs tou panagiou baptismatos, tēs men proteras eleutherounta phthoras, kai tēs tōn daimonōn douleias lytroumenon, aphtharsian de kai athanasian dōroumenon; kai tauta de kakeina ho psalmos periechei, kai ta men prōta, tēn dēmiourgian didaskei kai pronoian; ta de mesa, ton nomon; ta de teleutaia, tēn charin. « Paraptōmata gar, phēsi, tis synēsei? kai apo tōn kryphiōn mou katharison me, Kyrie, kai apo allotriōn pheisai tou doulou sou» kai, « Kyrie boēthe mou, kai lytrōta mou. » Toutōn de tōn agathōn chorēgos hē kainē diathēkē.
"And from aliens spare your servant." Not only do my thoughts surround me, but the horde of demons besieges me; they plot from outside, and my thoughts work with them from within. Fittingly he called them aliens, as hostile and enemies who have wholly renounced kinship with us. "If they do not lord it over me, then I shall be blameless, and I shall be cleansed from great sin. And the words of my mouth will be acceptable, and the meditation of my heart is before you continually." I long to enjoy your help, so that, escaping their plots, I may present to you a soul free of every blemish, and, receiving from you pardon for past sins, offer you an everlasting hymn, meditating continually on your oracles. By these words he foretells the new covenant, the grace of baptism, and the gift of the all-holy Spirit, by which believers receive forgiveness of past sins and, having sufficient help for the time to come, overcome the passions that rise against them and the plotting, evil spirits. To this he adds: "Lord, my helper and my redeemer." He has set a fitting close to the psalm. He called him Lord as maker and creator, and redeemer as one who, through the rebirth of all-holy baptism, frees us from our former corruption, redeems us from slavery to demons, and grants incorruption and immortality. The psalm contains both: its first part teaches creation and providence, its middle the law, and its last the grace: "Who will understand his faults? Cleanse me from my hidden ones, Lord, and from aliens spare your servant"; and "Lord, my helper and my redeemer." The giver of these good things is the new covenant.
Chapter 19
19.1PG 80 80:999
« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. » Τοῦ Σενναχηρεὶμ ἐπιστρατεύσαντος τῇ Ἰουδαίᾳ ποτὲ, καὶ στρατιὰν μεγίστην εἰς πολιορκίαν τῆς Ἱερουσαλήμ ἀποστείλαντος, ἧς ἐστρατήγει Ῥαψάκης, καὶ γράμματα τῷ Ἐζεκίᾳ πέμψαντος βλασφημίας ἁπάσης καὶ δυσσεβείας μεστά· ὁ μακάριος Ἐζεκίας, ἀνὴρ εὐσεβείᾳ πάσῃ κοσμούμενος, ταύτην λαβὼν τὴν ἐπιστολὴν, καὶ τὸν προφήτην Ἡσαΐαν εἰς συνηγορίαν παραλαβών, ἔδραμεν εἰς τὸν θεῖον νεὼν, καὶ τὴν ἐπιστολὴν ἀναπτύξας, ὑπέδειξε τῷ Θεῷ, τὴν τῶν πολεμίων διδάσκων ἀσέβειαν, καὶ παρακαλῶν τῆς γεγενημένης ἕνεκα βλασφημίας δεῖξαι τοῖς Ασσυρίοις τὴν οἰκείαν ἰσχύν. Ταῦτα πρὸ πολλῶν γενεῶν ὁ μακάριος προαγορεύει Δαβίδ, ὑπὸ τοῦ παναγίου φωτιζόμενος Πνεύματος, καὶ τὸν παρόντα λέγει ψαλμὸν, τὸν λαὸν ὑποδεικνὺς τῷ βασιλεῖ συνευχόμενον, καὶ παρακαλοῦντα δεκτὴν αὐτοῦ γενέσθαι τὴν ἱκετείαν.
« Eis to telos, psalmos tǭ Dabid. » Tou Sennachēreim epistrateusantos tę̄ Ioudaią pote, kai stratian megistēn eis poliorkian tēs Hierousalēm aposteilantos, hēs estratēgei Rhapsakēs, kai grammata tǭ Ezekią pempsantos blasphēmias hapasēs kai dyssebeias mesta; ho makarios Ezekias, anēr eusebeią pasę̄ kosmoumenos, tautēn labōn tēn epistolēn, kai ton prophētēn Hēsaïan eis synēgorian paralabōn, edramen eis ton theion neōn, kai tēn epistolēn anaptyxas, hypedeixe tǭ Theǭ, tēn tōn polemiōn didaskōn asebeian, kai parakalōn tēs gegenēmenēs heneka blasphēmias deixai tois Assyriois tēn oikeian ischyn. Tauta pro pollōn geneōn ho makarios proagoreuei Dabid, hypo tou panagiou phōtizomenos Pneumatos, kai ton paronta legei psalmon, ton laon hypodeiknys tǭ basilei syneuchomenon, kai parakalounta dektēn autou genesthai tēn hiketeian.
"To the end: a psalm of David." When Sennacherib once marched against Judea and sent a very great army to besiege Jerusalem, commanded by Rabshakeh, and sent letters to Hezekiah full of every blasphemy and impiety, the blessed Hezekiah, a man adorned with every piety, took this letter, brought the prophet Isaiah to plead with him, ran to the divine temple, opened the letter and showed it to God, pointing out the enemies' impiety and asking him, because of the blasphemy uttered, to show the Assyrians his own strength. The blessed David, enlightened by the all-holy Spirit, foretells these things many generations before, and speaks the present psalm, showing the people praying with the king and asking that his supplication be accepted.
19.2PG 80 80:999
« Ἐπακούσαι σου Κύριος ἐν ἡμέρᾳ θλίψεως· ὑπερασπίσαι σου τὸ ὄνομα τοῦ Θεοῦ Ἰακώβ. Ἐξαποστείλαι βοήθειαν ἐξ ἁγίου, καὶ ἐκ Σιὼν ἀντιλάβοιτό σου. » Ἐπειδὴ γὰρ εἰς τὸν θεῖον νεὼν ἕδραμεν ὁ θαυμάσιος Ἐζεκίας τὴν βλάσφημον κατέχων ἐπιστολήν, ἱκετεύουσι δεχθῆναί τε αὐτοῦ τὴν ἱκετείαν, καὶ τῆς ἐκεῖθεν ἐπικουρίας τυχεῖν. "Αγιον ἐνταῦθα τὸν νεὼν προσηγόρευσεν.
« Epakousai sou Kyrios en hēmerą thlipseōs; hyperaspisai sou to onoma tou Theou Iakōb. Exaposteilai boētheian ex hagiou, kai ek Siōn antilaboito sou. » Epeidē gar eis ton theion neōn hedramen ho thaumasios Ezekias tēn blasphēmon katechōn epistolēn, hiketeuousi dechthēnai te autou tēn hiketeian, kai tēs ekeithen epikourias tychein. "Agion entautha ton neōn prosēgoreusen.
"May the Lord answer you in the day of affliction; may the name of the God of Jacob protect you. May he send you help from the holy place, and support you out of Zion." Since the wonderful Hezekiah ran to the divine temple holding the blasphemous letter, they pray that his supplication be accepted and that he obtain help from there. Here he called the temple "the holy place."
19.4PG 80 80:1001
« Μνησθείη Κύριος τὰ πάσης θυσίας σου· καὶ τὸ ὁλοκαύτωμά σου πιανάτω. · Ἐπειδὴ καὶ ἐν τῷ τῆς εἰρήνης καιρῷ τῆς θείας ἐπεμελεῖτο λατρείας, εἰκότως ταῦτα περὶ αὐτοῦ διεξίασι , παρακαλοῦντες τὸν τῶν ὅλων Θεὸν ἀπιδεῖν εἰς τὴν τοῦ βασιλέως εὐσέβειαν· καὶ τῶν πολλῶν καὶ παντοδαπῶν ἱερείων μνησθῆναι, καὶ δοῦναι πάλιν εἰρήνην, ἵνα πλείοσιν αὐτὸν ἐξιλεώσηται θύμασι· τὸ γὰρ, « Ολοκαύτωμά σου πιανάτω, » οὕτως ὁ Σύμμαχος ἡρμήνευσεν, Καὶ τὴν ἀναφοράν σου πλείονα ποιήσῃ. τουτέστι τὴν ἀπὸ τῆς εἰρήνης ἄδειαν δοὺς, παράσχῃ σοι καιρὸν, εἰς τὸ πλείοσιν αὐτὸν θυσίαις ἐξιλεώσασθαι.
« Mnēstheiē Kyrios ta pasēs thysias sou; kai to holokautōma sou pianatō. ; Epeidē kai en tǭ tēs eirēnēs kairǭ tēs theias epemeleito latreias, eikotōs tauta peri autou diexiasi , parakalountes ton tōn holōn Theon apidein eis tēn tou basileōs eusebeian; kai tōn pollōn kai pantodapōn hiereiōn mnēsthēnai, kai dounai palin eirēnēn, hina pleiosin auton exileōsētai thymasi; to gar, « Olokautōma sou pianatō, » houtōs ho Symmachos hērmēneusen, Kai tēn anaphoran sou pleiona poiēsę̄. toutesti tēn apo tēs eirēnēs adeian dous, paraschę̄ soi kairon, eis to pleiosin auton thysiais exileōsasthai.
"May the Lord remember all your sacrifice, and may your burnt offering be fat." Since in time of peace too he cared for the divine worship, they fittingly say these things of him, asking the God of all to look to the king's piety, to remember his many and various sacrifices, and to give peace again so that he may propitiate him with more offerings. "May your burnt offering be fat" Symmachus translated: "and may he make your offering greater," that is, by giving the security of peace may he grant you time to propitiate him with more sacrifices.
19.5PG 80 80:1001
« Δώῃ σοι Κύριος κατὰ τὴν καρδίαν σου· καὶ πᾶσαν τὴν βουλήν σου πληρώσαι. » Τὸν δίκαιον, φησὶ, κριτὴν ἱκετεύομεν, τῇ τῆς ψυχῆς σου καθαρότητι κατάλληλον τὴν ἀντίδοσιν δοῦναι.
« Dōę̄ soi Kyrios kata tēn kardian sou; kai pasan tēn boulēn sou plērōsai. » Ton dikaion, phēsi, kritēn hiketeuomen, tę̄ tēs psychēs sou katharotēti katallēlon tēn antidosin dounai.
"May the Lord grant you according to your heart, and fulfill all your counsel." We entreat the just Judge, he says, to give you a recompense matching the purity of your soul.
19.6PG 80 80:1001
« ᾿Αγαλλιασόμεθα ἐπὶ τῷ σωτηρίῳ σου· καὶ ἐν ὀνόματι Κυρίου Θεοῦ ἡμῶν μεγαλυνθησόμεθα. Πληρώσαι Κύριος πάντα τὰ αἰτήματα τῆς καρδίας σου. Σοῦ γὰρ τὰς αἰτήσεις λαμβάνοντος, καὶ ἡμεῖς κοινωνήσομεν τῆς εὐφροσύνης, περιφανεῖς καὶ περίβλεπτοι τῇ τοῦ Θεοῦ δυνάμει γιγνόμενοι. Νῦν ἔγνων ὅτι ἔσωσε Κύριος τὸν Χριστὸν αὐτοῦ· ἐπακούσεται αὐτοῦ ἐξ οὐρανοῦ ἁγίου αὐτοῦ. » Δι' αὐτῶν, φησὶ, μεμαθήκαμεν τῶν πραγμάτων, ὡς τῷ Θεῷ θαῤῥήσας ὁ ἡμέτερος βασιλεὺς τεύξεται τῆς σωτηρίας· καὶ ἐν τῷ κάτω νεῷ προσφέρων τὰς ἱκετείας, ἄνωθεν δέχεται τὴν βοήθειαν. Ἐπειδὴ γὰρ ἔδειξεν αὐτὸν προσευχόμενον κάτω, δείκνυσιν ἄνωθεν βοηθούμενον· «Ἐν δυναστείαις ἡ σωτηρία τῆς δεξιᾶς αὐτοῦ., Μέγιστον γὰρ σωτηρίας ἡ τῆς αὐτοῦ δεξιᾶς δύναμις, ἣν τοῖς προσιοῦσιν ὀρέγει. Δεξιάν δὲ πάλιν ἐνταῦθα ἀνθρωπίνως εἴρηκε, τὴν θείαν οὕτως ὀνομάζων ἐνέργειαν.
« ᾿Agalliasometha epi tǭ sōtēriǭ sou; kai en onomati Kyriou Theou hēmōn megalynthēsometha. Plērōsai Kyrios panta ta aitēmata tēs kardias sou. Sou gar tas aitēseis lambanontos, kai hēmeis koinōnēsomen tēs euphrosynēs, periphaneis kai peribleptoi tę̄ tou Theou dynamei gignomenoi. Nyn egnōn hoti esōse Kyrios ton Christon autou; epakousetai autou ex ouranou hagiou autou. » Di' autōn, phēsi, memathēkamen tōn pragmatōn, hōs tǭ Theǭ tharrhēsas ho hēmeteros basileus teuxetai tēs sōtērias; kai en tǭ katō neǭ prospherōn tas hiketeias, anōthen dechetai tēn boētheian. Epeidē gar edeixen auton proseuchomenon katō, deiknysin anōthen boēthoumenon; «En dynasteiais hē sōtēria tēs dexias autou., Megiston gar sōtērias hē tēs autou dexias dynamis, hēn tois prosiousin oregei. Dexian de palin entautha anthrōpinōs eirēke, tēn theian houtōs onomazōn energeian.
"We will exult in your salvation, and in the name of the Lord our God we will be magnified. May the Lord fulfill all the requests of your heart." When you receive your requests, we too shall share the gladness, becoming famous and admired by the power of God. "Now I know that the Lord has saved his anointed; he will hear him from his holy heaven." We have learned from the events themselves, he says, that our king, trusting in God, will obtain salvation; and offering supplications in the temple below, he receives help from above. Since he showed him praying below, he shows him helped from above: "In mighty deeds is the salvation of his right hand." For the power of his right hand, which he stretches out to those who come to him, is the greatest salvation. Here again he spoke of the right hand in a human way, so naming the divine activity.
19.8PG 80 80:1001
« Οὗτοι ἐν ἄρμασι, καὶ οὗτοι ἐν ἵπποις· ἡμεῖς δὲ ἐν ὀνόματι Κυρίου Θεοῦ ἡμῶν ἐπικαλεσόμεθα. Αὐτοὶ συνεποδίσθησαν καὶ ἔπεσον, ἡμεῖς δὲ ἀνέστημεν καὶ ἀνωρθώθημεν. » Ἐκεῖνοι, φησὶν, ἵπποις καὶ ἄρμασι θαῤῥοῦντες οὐδεμιᾶς ἐκεῖθεν ὠφελείας ἀπώναντο· ἀλλ' ἀοράτως συμποδισθέντες κατέπεσον· ἡμεῖς δὲ τὴν θείαν ἐπικαλεσάμενοι συμμαχίαν, τῆς σωτηρίας προφανῶς τετυχήκαμεν, καὶ οἱονεὶ καταπεπτωκότων τῷ φόβῳ τῶν πολεμίων, ὑπέρτεροι τῶν δυσμενῶν ἀπεφάνθημεν. . « Κύριε, σῶσον τὸν βασιλέα · καὶ ἐπάκουσον ἡμῶν ἐν ᾗ ἂν ἡμέρᾳ ἐπικαλεσώμεθά σε. Τοιγάρτοι τοσαύτης ἀπολαύσαντες ἀντιλήψεως, καὶ ἡμᾶς αὐτοὺς, καὶ τὸν ἡμέτερον βασιλέα ταύτης μεταλαγχάνειν διηνεκῶς ἱκετεύομεν, Δέσποτα.
« Houtoi en armasi, kai houtoi en hippois; hēmeis de en onomati Kyriou Theou hēmōn epikalesometha. Autoi synepodisthēsan kai epeson, hēmeis de anestēmen kai anōrthōthēmen. » Ekeinoi, phēsin, hippois kai armasi tharrhountes oudemias ekeithen ōpheleias apōnanto; all' aoratōs sympodisthentes katepeson; hēmeis de tēn theian epikalesamenoi symmachian, tēs sōtērias prophanōs tetychēkamen, kai hoionei katapeptōkotōn tǭ phobǭ tōn polemiōn, hyperteroi tōn dysmenōn apephanthēmen. . « Kyrie, sōson ton basilea ; kai epakouson hēmōn en hę̄ an hēmerą epikalesōmetha se. Toigartoi tosautēs apolausantes antilēpseōs, kai hēmas autous, kai ton hēmeteron basilea tautēs metalanchanein diēnekōs hiketeuomen, Despota.
"Some in chariots and some in horses, but we will call on the name of the Lord our God. They were fettered and fell, but we rose and stood upright." They, he says, trusting in horses and chariots, gained no benefit from them, but were invisibly fettered and fell; while we, calling on the divine alliance, plainly obtained salvation, and with our enemies as it were fallen from fear we were shown superior to our foes. "Lord, save the king, and hear us on whatever day we call on you." Having enjoyed such help, then, we entreat you, Master, that we ourselves and our king may share in it continually.
Chapter 20
20.1PG 80 80:1003
« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. » Μετά τὴν νίκην ἐκείνην τὴν λαμπρὰν καὶ περιφανῆ, καὶ τῶν ᾿Ασσυρίων τὸν ἀόρατον ὅλεθρον, ὁ μακάριος ἠρρώστησεν Ἐζεκίας. Καὶ διὰ τοῦ προφήτου Ἡσαΐου μαθὼν, ὡς τεθνήξεται, δάκρυσι θερμοῖς ἱλεωσάμενος τὸν Θεὸν, καὶ τῆς νόσου τὴν ἀπαλλαγὴν ἔλαβε, καὶ πέντε καὶ δέκα ἐνιαυτῶν ζωῆς ἐπαγγελίαν ἐδέξατο. Πάλιν τοίνυν ὁ θεῖος Δαβὶδ, ὡς ἐκ προσώπου τοῦ λαοῦ, καὶ τοῦτον ἔγραψε τὸν ψαλμὸν, ἐπὶ τῇ τοῦ βασιλέως ὑγιείᾳ τὸν Θεὸν ἀνυμνῶν.
« Eis to telos, psalmos tǭ Dabid. » Meta tēn nikēn ekeinēn tēn lampran kai periphanē, kai tōn ᾿Assyriōn ton aoraton holethron, ho makarios ērrōstēsen Ezekias. Kai dia tou prophētou Hēsaïou mathōn, hōs tethnēxetai, dakrysi thermois hileōsamenos ton Theon, kai tēs nosou tēn apallagēn elabe, kai pente kai deka eniautōn zōēs epangelian edexato. Palin toinyn ho theios Dabid, hōs ek prosōpou tou laou, kai touton egrapse ton psalmon, epi tę̄ tou basileōs hygieią ton Theon anymnōn.
"To the end: a psalm of David." After that brilliant and famous victory and the invisible destruction of the Assyrians, the blessed Hezekiah fell ill. Learning from the prophet Isaiah that he would die, he propitiated God with hot tears, received release from the illness, and was promised fifteen more years of life. Again, then, the divine David, as in the person of the people, wrote this psalm too, hymning God for the king's recovery.
20.2PG 80 80:1003
« Κύριε, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς· καὶ ἐπὶ τῷ σωτηρίῳ σου ἀγαλλιάσεται σφόδρα. Τὴν ἐπιθυμίαν τῆς καρδίας αὐτοῦ ἔδωκας αὐτῷ· καὶ τὴν θέλησιν τῶν χειλέων αὐτοῦ οὐκ ἐστέρησας αὐτόν. » Δυνατὸς ὢν, φησὶ, καὶ φιλάνθρωπος, εὐμενῶς ἐδέξω τοῦ βασιλέως ἡμῶν τὴν προσευχήν· καὶ πάσας αὐτῷ δέδωκας τὰς αἰτήσεις · μᾶλλον δὲ μείζους τῶν αἰτήσεων δωρεὰς ἐδωρήσω. Τοῦτο γὰρ ἐπήγαγεν.
« Kyrie, en tę̄ dynamei sou euphranthēsetai ho basileus; kai epi tǭ sōtēriǭ sou agalliasetai sphodra. Tēn epithymian tēs kardias autou edōkas autǭ; kai tēn thelēsin tōn cheileōn autou ouk esterēsas auton. » Dynatos ōn, phēsi, kai philanthrōpos, eumenōs edexō tou basileōs hēmōn tēn proseuchēn; kai pasas autǭ dedōkas tas aitēseis ; mallon de meizous tōn aitēseōn dōreas edōrēsō. Touto gar epēgagen.
"Lord, in your power the king will be glad, and in your salvation he will greatly exult. You have given him the desire of his heart, and have not withheld from him the request of his lips." Being powerful and loving, he says, you kindly received our king's prayer and granted him all his requests; or rather you gave gifts greater than his requests. For he added:
20.4PG 80 80:1003
« "Ὅτι προέφθασας αὐτὸν ἐν εὐλογίαις χρηστότητος· ἔθηκας ἐπὶ τὴν κεφαλὴν αὐτοῦ στέφανον ἐκ λίθου τιμίου. » Τὴν βασιλείαν γὰρ οὐκ αἰτηθεὶς παρέσχες αὐτῷ· οἰκείᾳ δὲ φιλοτιμίᾳ τῷ βασιλικῷ στεφάνῳ τὴν κεφαλὴν αὐτοῦ κατεκόσμησας.
« "Hoti proephthasas auton en eulogiais chrēstotētos; ethēkas epi tēn kephalēn autou stephanon ek lithou timiou. » Tēn basileian gar ouk aitētheis paresches autǭ; oikeią de philotimią tǭ basilikǭ stephanǭ tēn kephalēn autou katekosmēsas.
"For you went before him with blessings of goodness; you set on his head a crown of precious stone." You gave him the kingdom without being asked, and by your own generosity adorned his head with the royal crown.
20.5PG 80 80:1003
« Ζωὴν ἡτήσατό σε, καὶ ἔδωκας αὐτῷ μακρότητα ἡμερῶν εἰς αἰῶνα αἰῶνος. » Ἔλαβὲ, φησὶν, ὅπερ ἱκέτευσε, καὶ τετύχηκε ζωῆς ἣν ἐπόθησε. Τὸ γὰρ αἰῶνα αἰῶνος καὶ τὸν μέλλοντα βίον παραδηλοῖ, [τὸν τοῖς ἁγίοις εὐτρεπισμένον,] ὃς τὸ ἀνώλεθρον ἔχει.
« Zōēn hētēsato se, kai edōkas autǭ makrotēta hēmerōn eis aiōna aiōnos. » Elabe, phēsin, hoper hiketeuse, kai tetychēke zōēs hēn epothēse. To gar aiōna aiōnos kai ton mellonta bion paradēloi, [ton tois hagiois eutrepismenon,] hos to anōlethron echei.
"He asked life of you, and you gave him length of days for ever and ever." He received what he asked, he says, and obtained the life he longed for. "For ever and ever" also points to the life to come [that is prepared for the saints], which is indestructible.
20.6PG 80 80:1003
« Μεγάλη ἡ δόξα αὐτοῦ ἐν τῷ σωτηρίῳ σου· δόξαν καὶ μεγαλοπρέπειαν ἐπιθήσεις ἐπ᾿ αὐτόν. » Οὐ γὰρ μόνον σωτηρίαν αὐτῷ δεδώρησαι, ἀλλὰ καὶ περιφανῆ καὶ ὑψηλὸν πεποίηκας αὐτὸν, καὶ περίβλεπτον, τῷ τε τῶν πολεμίων παραδόξῳ θανάτῳ, καὶ τῷ τὸν ἥλιον τὴν ἐναντίαν δραμεῖν. Οὕτω δὲ τοῦτο πανταχοῦ γῆς καὶ θαλάττης ἐγένετο γνώριμον, ὡς τῶν Βαβυλωνίων τὸν βασιλέα δῶρα πέμψαι τοῖς πάλαι δῶρα τοῖς Ασσυρίοις παρέχουσι. Τοῦ γὰρ Ἐζεκίου χάριν ὑπέλαβε τοῦτο δεδρακέναι ἢ πεπονθέναι τὸν ἥλιον, τῷ τῶν Ασσυρίων θανάτῳ χρώμενος τεκμηρίῳ.
« Megalē hē doxa autou en tǭ sōtēriǭ sou; doxan kai megaloprepeian epithēseis ep᾿ auton. » Ou gar monon sōtērian autǭ dedōrēsai, alla kai periphanē kai hypsēlon pepoiēkas auton, kai periblepton, tǭ te tōn polemiōn paradoxǭ thanatǭ, kai tǭ ton hēlion tēn enantian dramein. Houtō de touto pantachou gēs kai thalattēs egeneto gnōrimon, hōs tōn Babylōniōn ton basilea dōra pempsai tois palai dōra tois Assyriois parechousi. Tou gar Ezekiou charin hypelabe touto dedrakenai ē peponthenai ton hēlion, tǭ tōn Assyriōn thanatǭ chrōmenos tekmēriǭ.
"Great is his glory in your salvation; glory and majesty you will lay upon him." You not only gave him salvation but made him famous, exalted, and admired, both by the unexpected death of the enemies and by the sun running backward. This became so well known on every land and sea that the king of the Babylonians sent gifts to those who had long been paying tribute to the Assyrians. For he supposed that the sun had done or suffered this for Hezekiah's sake, using the death of the Assyrians as proof.
20.7PG 80 80:1003
« "Ὅτι δῴης αὐτῷ εὐλογίαν εἰς αἰῶνα τοῦ αἰῶνος, εὐφρανεῖς αὐτὸν ἐν χαρᾷ μετὰ τοῦ προσώπου σου.» Καὶ ἐν ἁπάσαις δὲ, φησὶ, ταῖς γενεαῖς ἀοίδιμος ἔσται, καὶ πολυθρύλλητος, τοσαύτην έσχηκὼς παρὰ σοὶ παῤῥησίαν. Τὸ γὰρ, « μετὰ τοῦ προσώπου σου, · παρὰ τῷ προσώπῳ σου τέθεικεν ὁ Σύμμαχος. Εὐφροσύνην τοίνυν ἕξει, φησὶ, καὶ διηνεκή θυμηδίαν, τοῦ σοῦ προσώπου, τουτέστι, τῆς σῆς εὐμενείας τυγχάνων. Αἴτιον δὲ τούτων αὐτῷ γέγονε τὸ ἐπὶ σοὶ πεποιθέναι. Τοῦτο γὰρ ἐπήγαγεν ·
« "Hoti dǭēs autǭ eulogian eis aiōna tou aiōnos, euphraneis auton en charą meta tou prosōpou sou.» Kai en hapasais de, phēsi, tais geneais aoidimos estai, kai polythryllētos, tosautēn eschēkōs para soi parrhēsian. To gar, « meta tou prosōpou sou, ; para tǭ prosōpǭ sou tetheiken ho Symmachos. Euphrosynēn toinyn hexei, phēsi, kai diēnekē thymēdian, tou sou prosōpou, toutesti, tēs sēs eumeneias tynchanōn. Aition de toutōn autǭ gegone to epi soi pepoithenai. Touto gar epēgagen ;
"For may you give him blessing for ever and ever; you will gladden him with joy with your face." In all generations, he says, he will be celebrated and much spoken of, having had such confidence before you. For "with your face" Symmachus put "before your face." He will have gladness, then, he says, and continual delight, obtaining your face, that is, your favor. The cause of this for him was trusting in you. For he added:
20.8PG 80 80:1005
« Ὅτι βασιλεὺς ἐλπίζει ἐπὶ Κύριον, καὶ ἐν τῷ ἐλέει τοῦ Ὑψίστου οὐ μὴ σαλευθῇ. • Κρείττων ἐστὶ τῶν πολεμούντων τῆς σῆς χάριτος ἀπολαύων · ἀπολαύει δὲ ταύτης, ἀνθρώπῳ μὲν οὐδενὶ θαῤῥῶν, τῇ δὲ σου ἐλπίδι.
« Hoti basileus elpizei epi Kyrion, kai en tǭ eleei tou Hypsistou ou mē saleuthę̄. • Kreittōn esti tōn polemountōn tēs sēs charitos apolauōn ; apolauei de tautēs, anthrōpǭ men oudeni tharrhōn, tę̄ de sou elpidi.
"For the king hopes in the Lord, and in the mercy of the Most High he will not be shaken." He is stronger than his enemies because he enjoys your grace; and he enjoys it trusting in no human being but in hope in you.
20.9PG 80 80:1005
« Εὑρεθείη ἡ χείρ σου πᾶσι τοῖς ἐχθροῖς σου· ἡ δεξιά σου εὕροι πάντας τοὺς μισοῦντάς σε. » Τοῦτο σαφέστερον ὁ Σύμμαχος εἴρηκε. Καταλήψεται ἡ χείρ σου πάντας τοὺς ἐχθρούς σου· ἡ δεξιά σου εύρήσει πάντας τοὺς μισοῦντάς σε. Ἔχεται δὲ τῆς ἀκολουθίας τὰ εἰρημένα. Οὐ μάτην γὰρ ὁ βασιλεὺς τῇ σῇ ἐλπίδι τεθάῤῥηκεν· ἀλλ᾽ εἰδὼς ὡς τῶν πολεμίων ἁπάντων κρείττων ἡ σὴ δεξιὰ καὶ τοὺς τε ταχυτάτους καταλήψεται, τούς τε δυνατωτάτους, καταλῦσαι δυνήσεται. Δεξιὰν δὲ καὶ χεῖρα, πάλιν τὴν ἐνέργειαν εἶπεν.
« Heuretheiē hē cheir sou pasi tois echthrois sou; hē dexia sou heuroi pantas tous misountas se. » Touto saphesteron ho Symmachos eirēke. Katalēpsetai hē cheir sou pantas tous echthrous sou; hē dexia sou eurēsei pantas tous misountas se. Echetai de tēs akolouthias ta eirēmena. Ou matēn gar ho basileus tę̄ sę̄ elpidi tetharrhēken; all᾽ eidōs hōs tōn polemiōn hapantōn kreittōn hē sē dexia kai tous te tachytatous katalēpsetai, tous te dynatōtatous, katalysai dynēsetai. Dexian de kai cheira, palin tēn energeian eipen.
"Let your hand be found by all your enemies; may your right hand find all who hate you." Symmachus said this more clearly: "Your hand will overtake all your enemies; your right hand will find all who hate you." These words follow from what went before. Not in vain has the king trusted in hope in you; he knows that your right hand is stronger than all enemies, will overtake the swiftest, and can destroy the most powerful. Again he called the activity hand and right hand.
20.10PG 80 80:1005
« Ὅτι θήσεις αὐτοὺς ὡς κλίβανον πυρὸς · εἰς καιρὸν τοῦ προσώπου σου. Κύριος ἐν ὀργῇ αὐτοῦ συνταράξει αὐτοὺς, καὶ καταφάγεται αὐτοὺς πῦρ. Τὸν καρπὸν αὐτῶν, ἀπὸ τῆς γῆς ἀπολεῖς, καὶ σπέρμα αὐτῶν ἀπὸ υἱῶν ἀνθρώπων. » Ῥᾷστόν σοι, φησὶ, κλιβάνου δίκην ἐξάψαι αὐτοὺς, καὶ καταναλῶσαι ὡς ὕλην εὔπρηστον ἐν πυρί· καὶ οὐκ αὐτοὺς μόνον, ἀλλὰ καὶ τοὺς ἐκείνων ἐγγόνους· τούτους γὰρ καὶ σπέρμα καὶ καρπὸν προσηγόρευσεν· ὥστε πᾶσαν αὐτῶν ἐξαλειφθῆναι τὴν μνήμην. Τὸ δὲ • εἰς καιρὸν τοῦ προσώπου, ἀντὶ τοῦ, ἐν τῷ τῆς ὀργῆς σου καιρῷ, ὅταν τοῦτο δοκιμάσῃς γενέσθαι, καὶ ἐπιτήδειον εἶναι κρίνῃς τὸν τῆς τιμωρίας καιρόν.
« Hoti thēseis autous hōs klibanon pyros ; eis kairon tou prosōpou sou. Kyrios en orgę̄ autou syntaraxei autous, kai kataphagetai autous pyr. Ton karpon autōn, apo tēs gēs apoleis, kai sperma autōn apo huiōn anthrōpōn. » Rhąston soi, phēsi, klibanou dikēn exapsai autous, kai katanalōsai hōs hylēn euprēston en pyri; kai ouk autous monon, alla kai tous ekeinōn engonous; toutous gar kai sperma kai karpon prosēgoreusen; hōste pasan autōn exaleiphthēnai tēn mnēmēn. To de • eis kairon tou prosōpou, anti tou, en tǭ tēs orgēs sou kairǭ, hotan touto dokimasę̄s genesthai, kai epitēdeion einai krinę̄s ton tēs timōrias kairon.
"For you will make them like a fiery furnace at the time of your presence. The Lord in his anger will confound them, and fire will devour them. You will destroy their fruit from the earth and their seed from among the sons of men." It is very easy for you, he says, to set them ablaze like a furnace and consume them like easily kindled fuel in fire; and not them only but also their descendants (these he called seed and fruit), so that their whole memory is blotted out. "At the time of your presence" means at the time of your anger, when you approve that this happen and judge the time of punishment to be fitting.
20.12PG 80 80:1005
« Ὅτι ἔκλιναν εἰς σὲ κακά. » Ἐπειδὴ κατὰ σοῦ τὴν γλῶτταν ἐκίνησαν, καὶ βλασφήμοις λόγοις ἐχρήσαντο. « Διελογίσαντο βουλὰς αἳ οὐ μὴ δύνωνται στῆναι. » Ἔνια μέντοι τῶν ἀντιγράφων στῆναι · ὁ δὲ Σύμμαχος οὕτως εἴρηκεν · · Ἐλογίσαντο ἐννοίας ἀδυνάτους. » Προλέγει δὲ διὰ τούτου τὰς βλασφήμους τοῦ ᾿Ασσυρίου φωνάς· «Μή σε ἀπατάτω ὁ Θεὸς ᾧ σὺ πέποιθας ἐπ᾿ αὐτῷ, ὅτι ῥύσεται τὴν Ἱερουσαλήμ ἐκ χειρός μου. » Περὶ τούτων λέγει τῶν ῥημάτων, ὅτι ἐλογίσαντο ἐννοίας ἀδυνάτους · ἢ ἐλογίσαντο βουλὰς, αἱ οὐ μὴ δύνωνται στῆναι· προσδοκήσαντες καθάπερ τῶν εἰδώλων, οὕτω καὶ τοῦ ὄντος Θεοῦ περιέσεσθαι.
« Hoti eklinan eis se kaka. » Epeidē kata sou tēn glōttan ekinēsan, kai blasphēmois logois echrēsanto. « Dielogisanto boulas hai ou mē dynōntai stēnai. » Enia mentoi tōn antigraphōn stēnai ; ho de Symmachos houtōs eirēken ; ; Elogisanto ennoias adynatous. » Prolegei de dia toutou tas blasphēmous tou ᾿Assyriou phōnas; «Mē se apatatō ho Theos hǭ sy pepoithas ep᾿ autǭ, hoti rhysetai tēn Hierousalēm ek cheiros mou. » Peri toutōn legei tōn rhēmatōn, hoti elogisanto ennoias adynatous ; ē elogisanto boulas, hai ou mē dynōntai stēnai; prosdokēsantes kathaper tōn eidōlōn, houtō kai tou ontos Theou periesesthai.
"For they turned evils against you." Because they moved their tongue against you and used blasphemous words. "They devised counsels which they will not be able to establish." Some copies read "establish"; Symmachus said thus: "They devised impossible notions." By this he foretells the blasphemous words of the Assyrian: "Do not let the God in whom you trust deceive you, saying that he will deliver Jerusalem out of my hand." Of these words he says that they devised impossible notions, or devised counsels that cannot stand, expecting to overcome the true God as they had the idols.
20.13PG 80 80:1007
« "Ὅτι θήσεις αὐτοὺς νῶτον. » Ὁ δὲ Σύμμαχος οὕτω· «Ὅτι θήσεις αὐτοὺς ἀποστρόφους. » Τοὺς γὰρ τὴν τοῦ ἀγγέλου διαφυγόντας πληγὴν, εἰς φυγὴν τρέψεις, καὶ τὰ νῶτα δοῦναι καταναγκάσεις· ἵνα ἀπελθόντες τὰ γεγενημένα κηρύξωσιν. Ταῦτα δὲ προῤῥητικῶς τέθεικεν ὁ προφήτης, ὡς μηδέπω γεγενημένα. « Ἐν τοῖς περιλοίποις σου ἑτοιμάσεις τὸ πρόσωπον αὐτῶν. » Τοῦτό τινες μεθ' ὑπερβατοῦ ἔφασαν εἶναι, καὶ νενοήκασιν οὕτως · Ἐν τοῖς περιλοίποις αὐτῶν ἑτοιμάσεις τὸ πρόσωπόν σου, ἀντὶ τοῦ, Καὶ τοῖς καταλειφθεῖσι, καὶ διαφυγοῦσιν ἐπάξεις τὴν τιμωρίαν. Δυνατὸν δὲ καὶ τῇ αὐτῇ συνθήκῃ χρωμένους, τὴν αὐτὴν ἔννοιαν προσαρμόσαι, « Ἐν τοῖς περιλοίποις σου ἑτοιμάσεις τὸ πρόσωπον αὐτῶν.» Τὰς γὰρ ὑπολοίπους σοι τιμωρίας ἐπαγαγεῖν αὐτοῖς εὐπετές σοι καὶ ῥάδιον· καὶ τοὺς φεύγοντας, καὶ νῶτα δεδωκότας, καὶ ἡγουμένους διαπεφευγέναι τὸν θάνατον, ἀντιστρέψαι, καὶ στῆσαι, καὶ κολάσαι σοι δυνατόν.
« "Hoti thēseis autous nōton. » Ho de Symmachos houtō; «Hoti thēseis autous apostrophous. » Tous gar tēn tou angelou diaphygontas plēgēn, eis phygēn trepseis, kai ta nōta dounai katanankaseis; hina apelthontes ta gegenēmena kēryxōsin. Tauta de prorrhētikōs tetheiken ho prophētēs, hōs mēdepō gegenēmena. « En tois periloipois sou hetoimaseis to prosōpon autōn. » Touto tines meth' hyperbatou ephasan einai, kai nenoēkasin houtōs ; En tois periloipois autōn hetoimaseis to prosōpon sou, anti tou, Kai tois kataleiphtheisi, kai diaphygousin epaxeis tēn timōrian. Dynaton de kai tę̄ autę̄ synthēkę̄ chrōmenous, tēn autēn ennoian prosarmosai, « En tois periloipois sou hetoimaseis to prosōpon autōn.» Tas gar hypoloipous soi timōrias epagagein autois eupetes soi kai rhadion; kai tous pheugontas, kai nōta dedōkotas, kai hēgoumenous diapepheugenai ton thanaton, antistrepsai, kai stēsai, kai kolasai soi dynaton.
"For you will make them turn their backs." Symmachus: "For you will make them turned away." Those who escaped the angel's blow you will put to flight and force to turn their backs, so that they may go away and proclaim what happened. The prophet set this down as a prediction, as not yet having happened. "Among your remnants you will prepare their face." Some said this has a transposition and understood it thus: "Among their remnants you will prepare your face," that is, you will bring punishment also on those who were left and escaped. But one can also keep the same order and fit the same sense to it: "Among your remnants you will prepare their face." For it is easy for you to bring on them the punishments you have left; you can turn around, halt, and punish those who flee, who have turned their backs and think they have escaped death.
20.14PG 80 80:1007
« Ὑψώθητι, Κύριε, ἐν τῇ δυνάμει σου· ἄσομεν καὶ ψαλοῦμεν τὰς δυναστείας σου. » Οὐ ταπεινὸς ὢν ὁ Θεὸς ὑψοῦται, οὐδὲ ὁ μὴ ἔχει προσλαμβάνει· ἀλλ᾽ ὅπερ ἔχει δείκνυσιν. Εἰκότως τοίνυν εἶπεν, « Ὑψώθητι, Κύριε, ἐν τῇ δυνάμει σου. » Δείκνυται γάρ σου τὸ ὕψος διὰ τῆς ἀῤῥήτου δυνάμεως, ἣν ἡμεῖς ἄδοντες καὶ ὑμνοῦντές σε διατελέσομεν, τὰς σὰς θαυματουργίας διεξιόντες.
« Hypsōthēti, Kyrie, en tę̄ dynamei sou; asomen kai psaloumen tas dynasteias sou. » Ou tapeinos ōn ho Theos hypsoutai, oude ho mē echei proslambanei; all᾽ hoper echei deiknysin. Eikotōs toinyn eipen, « Hypsōthēti, Kyrie, en tę̄ dynamei sou. » Deiknytai gar sou to hypsos dia tēs arrhētou dynameōs, hēn hēmeis adontes kai hymnountes se diatelesomen, tas sas thaumatourgias diexiontes.
"Be exalted, Lord, in your power; we will sing and make music of your mighty deeds." God is not exalted as though he were lowly, nor does he take on what he does not have; he shows what he has. Fittingly, then, he said, "Be exalted, Lord, in your power." For your height is shown by your ineffable power, which we shall continue to sing and hymn, recounting your wonders.
Chapter 21
21.1PG 80 80:1007
« Εἰς τὸ τέλος. Ὑπὲρ τῆς ἀντιλήψεως τῆς ἑωθινῆς ψαλμὸς τῷ Δαβίδ. » Οὗτος δὲ ὁ ψαλμὸς τοῦ Δεσπότου Χριστοῦ προαγορεύει τὰ τοῦ πάθους, καὶ τῆς ἀναστάσεως, καὶ τῶν ἐθνῶν τὴν κλῆσιν, καὶ τῆς οἰκουμένης τὴν σωτηρίαν. Καὶ ἡ ἐπιγραφὴ δὲ τοῦτο δηλοῖ. [Εἰς τὸ τέλος γὰρ ὑπὲρ τῆς ἑωθινῆς ἀντιλήψεως· τὸ μὲν εἰς τὸ τέλος, κεῖται, ἵνα τὴν οἰκονομίαν ἐννοῇς τὴν ἐπὶ συντελείᾳ τῶν αἰώνων γεγενημένην παρ' αὐτοῦ.] Ἀντίληψις γὰρ εωθινή τοῦ Σωτῆρος ἡμῶν ἐπιφάνεια, ἡ δίκην ὄρθρου τοῖς ἐν σκότῳ καθημένοις ἐπιλάμψασα. Φῶς γὰρ ἀληθινὸν ὁ Δεσπότης. Ανίσχον δὲ τὸ φῶς, τὸν ὄρθρον ἀποτελεῖ, οὗ φανέντος ἐλύθη τὸ σκότος, [καὶ ἡ διαβολικὴ ἀχλύς. Ἡ γὰρ κακία πολλαχοῦ τῆς Γραφῆς διὰ τοῦ σκότους ἐν αἰνίγματι νοεῖται. Τινὲς δὲ ἀντίληψιν ἑωθινὴν λέγουσι τὸν τῆς ἀναστάσεως τοῦ Σωτῆρος καιρόν.] Εἰς αὐτὸν τοίνυν εἴρηται ὁ ψαλμός. Μᾶλλον γὰρ πιστευτέον τοῖς ἱεροῖς ἀποστόλοις, καὶ αὐτῷ τῷ Σωτῆρι χρωμένῳ σαφῶς τῷ τοῦ ψαλμοῦ προοιμίῳ, ἢ τοῖς παρερμηνεύειν ἐπιχειροῦσιν.
« Eis to telos. Hyper tēs antilēpseōs tēs heōthinēs psalmos tǭ Dabid. » Houtos de ho psalmos tou Despotou Christou proagoreuei ta tou pathous, kai tēs anastaseōs, kai tōn ethnōn tēn klēsin, kai tēs oikoumenēs tēn sōtērian. Kai hē epigraphē de touto dēloi. [Eis to telos gar hyper tēs heōthinēs antilēpseōs; to men eis to telos, keitai, hina tēn oikonomian ennoę̄s tēn epi synteleią tōn aiōnōn gegenēmenēn par' autou.] Antilēpsis gar eōthinē tou Sōtēros hēmōn epiphaneia, hē dikēn orthrou tois en skotǭ kathēmenois epilampsasa. Phōs gar alēthinon ho Despotēs. Anischon de to phōs, ton orthron apotelei, hou phanentos elythē to skotos, [kai hē diabolikē achlys. Hē gar kakia pollachou tēs Graphēs dia tou skotous en ainigmati noeitai. Tines de antilēpsin heōthinēn legousi ton tēs anastaseōs tou Sōtēros kairon.] Eis auton toinyn eirētai ho psalmos. Mallon gar pisteuteon tois hierois apostolois, kai autǭ tǭ Sōtēri chrōmenǭ saphōs tǭ tou psalmou prooimiǭ, ē tois parermēneuein epicheirousin.
"To the end, concerning the help at dawn: a psalm of David." This psalm foretells the events of the passion of Christ the Lord, and of the resurrection, the calling of the nations, and the salvation of the world. The title too shows this. [For "to the end, concerning the help at dawn": "to the end" is set so that you may understand the dispensation accomplished by him at the consummation of the ages.] The help at dawn is the appearing of our Savior, which shone like the dawn on those sitting in darkness. For the Lord is the true light; and the rising light makes the dawn, at whose appearing the darkness was dispelled, [and the diabolical mist. For in many places of Scripture wickedness is understood figuratively by darkness. Some say that the help at dawn is the time of the Savior's resurrection.] The psalm, then, is spoken of him. For we must believe the holy apostles, and the Savior himself, who plainly used the opening of the psalm, rather than those who try to misinterpret it.
21.2PG 80 80:1009
« Ὁ Θεὸς, ὁ Θεός μου, πρόσχες μοι · ἵνα τί ἐγκατέλιπές με; » Τῷ ἰκρίῳ δὲ προσηλωμένος ταύτην ὁ Δεσπότης προήκατο τὴν φωνὴν, αὐτῇ χρησάμενος τῇ Ἑβραίων φωνῇ, ἡλὶ, ἡλί, λεμὰ σαβαχθανί; Πῶς τοίνυν οἷόν τε τῆς αὐτῆς τῆς ἀληθείας παραγράψασθαι μαρτυρίαν; Ἐγκαταλελείφθαι δὲ λέγει, ὡς ἁμαρτίας μὲν οὐδεμιᾶς ὑπ᾿ αὐτοῦ γενομένης, τοῦ δὲ θανάτου κεκρατηκότος, ὅς κατὰ τῶν ἡμαρτηκότων τὴν ἐξουσίαν ἐδέδεκτο. Ἐγκατάλειψιν τοίνυν καλεῖ, οὐ τὸν τῆς ἡνωμένης θεότητος χωρισμὸν, ὡς τινες ὑπειλήφασιν, ἀλλὰ τὴν γεγενῃμένην τοῦ πάθους συγχώρησιν. Παρῆν γὰρ ἡ θεότης καὶ πασχούσῃ τῇ τοῦ δούλου μορφῇ, καὶ συνεχώρησε παθεῖν, πάσῃ τῇ φύσει μηχανωμένη τὴν σωτηρίαν. Αὕτη μέντοι πάθος ἐκεῖθεν οὐκ εἰσεδέχετο· πῶς γὰρ οἷόν τε ἦν τὴν ἀπαθῆ φύσιν παθεῖν; Λέγει δὲ ταῦτα ὁ Δεσπότης Χριστὸς ὡς ἄνθρωπος, καὶ ἐπειδὴ ἀπαρχὴ τῆς ἀνθρωπείας φύσεως ἦν, ὑπὲρ ἁπάσης τῆς φύσεως ἐν τοῖς ἐπαγομένοις ποιεῖται τοὺς λόγους · · Μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου. » Ἰστέον δὲ, ὡς τῶν παραπτωμάτων οὐδεὶς τῶν ἄλλων ἑρμηνευτῶν ἐμνημόνευσεν· ἀλλ᾽ ὁ μὲν Ακύλας, βρυχήματός μου, ὁ δὲ Σύμμαχος, ὀδυρμῶν μου, ὁ δὲ Θεοδοτίων, βοήσεώς μου. Ἵνα δὲ μὴ δόξωμεν τοῖς ἄλλοις ἐρμηνευταῖς ἐνταῦθα κεχρημένοι, ἐκ περινοίας τοὺς ἑτέρους τὸν ψαλμὸν ἑρμηνευκότας ἐλέγχειν, τῇ τῶν Ἑβδομήκοντα ἑρμηνείᾳ χρησόμεθα. Ταύτῃ γὰρ κἀκεῖνοι τῇ ῥήσει προσεσχηκότες οὐκ ἔφασαν ἁρμόττειν τὸν ψαλμὸν τῷ Κυρίῳ. Πῶς γὰρ, φησὶν, οἷόν τε ἦν τὸν οὐχ ἡμαρτηκότα λέγειν, μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου; Ακουσάτωσαν τοίνυν Ἰωάννου τοῦ πάνυ βοῶντος· • Ἴδε ὁ Ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου.» Τοῦ δὲ θεσπεσίου Παύλου λέγοντος· «Τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη ἐν αὐτῷ. » πάλιν· «Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα. Τοιγαροῦν ὥσπερ δικαιοσύνης ὑπάρχων πηγή, τὴν ἡμετέραν ἁμαρτίαν ἀνέλαβε, καὶ εὐλογίας ὢν πέλαγος, τὴν ἐπικειμένην ἡμῖν ἐδέξατο κατάραν, καὶ σταυρὸν ὑπέμεινεν αἰσχύνης καταφρονήσας · οὕτω καὶ τοὺς ὑπὲρ ἡμῶν ἐποιήσατο λόγους. Εἰ γὰρ τὴν ὡρισμένην ὑμῖν παιδείαν ὑπῆλθεν ἑκών • « Παιδεία γὰρ εἰρήνης ἡμῶν ἐπ᾿ αὐτὸν, » ᾗ φησιν ὁ προφήτης πολλῷ μᾶλλον τοῖς ὑπὲρ ἡμῶν ἀνθ᾽ ἡμῶν ἐχρήσατο λόγοις, καὶ βοᾷ « Μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου. • Μὴ ἀποβλέψῃς, φησὶν, εἰς τὰ τῆς φύσεως πλημμελήματα· ἀλλὰ δὸς τὴν σωτηρίαν διὰ τὰ ἐμὰ παθήματα. Καὶ ἐπειδὴ τὸ πάθος ἀνθρωπίνως οἰκονομῶν πολλάκις προσηύξατο παρὰ τὸν τοῦ πάθους καιρόν· « Πάτερ, λέγων, εἰ δυνατὸν, παρελθέτω τὸ ποτήριον τοῦτο ἀπ᾿ ἐμοῦ· · καὶ ἀθυμῶν ἔλεγε· « Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου·, εἰκότως καὶ ὁ ψαλμὸς ταῦτα προαγορεύων ἔφη·
« Ho Theos, ho Theos mou, prosches moi ; hina ti enkatelipes me? » Tǭ ikriǭ de prosēlōmenos tautēn ho Despotēs proēkato tēn phōnēn, autę̄ chrēsamenos tę̄ Hebraiōn phōnę̄, hēli, hēli, lema sabachthani? Pōs toinyn hoion te tēs autēs tēs alētheias paragrapsasthai martyrian? Enkataleleiphthai de legei, hōs hamartias men oudemias hyp᾿ autou genomenēs, tou de thanatou kekratēkotos, hos kata tōn hēmartēkotōn tēn exousian ededekto. Enkataleipsin toinyn kalei, ou ton tēs hēnōmenēs theotētos chōrismon, hōs tines hypeilēphasin, alla tēn gegenę̄menēn tou pathous synchōrēsin. Parēn gar hē theotēs kai paschousę̄ tę̄ tou doulou morphę̄, kai synechōrēse pathein, pasę̄ tę̄ physei mēchanōmenē tēn sōtērian. Hautē mentoi pathos ekeithen ouk eisedecheto; pōs gar hoion te ēn tēn apathē physin pathein? Legei de tauta ho Despotēs Christos hōs anthrōpos, kai epeidē aparchē tēs anthrōpeias physeōs ēn, hyper hapasēs tēs physeōs en tois epagomenois poieitai tous logous ; ; Makran apo tēs sōtērias mou hoi logoi tōn paraptōmatōn mou. » Isteon de, hōs tōn paraptōmatōn oudeis tōn allōn hermēneutōn emnēmoneusen; all᾽ ho men Akylas, brychēmatos mou, ho de Symmachos, odyrmōn mou, ho de Theodotiōn, boēseōs mou. Hina de mē doxōmen tois allois ermēneutais entautha kechrēmenoi, ek perinoias tous heterous ton psalmon hermēneukotas elenchein, tę̄ tōn Hebdomēkonta hermēneią chrēsometha. Tautę̄ gar kakeinoi tę̄ rhēsei proseschēkotes ouk ephasan harmottein ton psalmon tǭ Kyriǭ. Pōs gar, phēsin, hoion te ēn ton ouch hēmartēkota legein, makran apo tēs sōtērias mou hoi logoi tōn paraptōmatōn mou? Akousatōsan toinyn Iōannou tou pany boōntos; • Ide ho Amnos tou Theou, ho airōn tēn hamartian tou kosmou.» Tou de thespesiou Paulou legontos; «Ton mē gnonta hamartian hyper hēmōn hamartian epoiēsen, hina hēmeis genōmetha dikaiosynē en autǭ. » palin; «Christos hēmas exēgorasen ek tēs kataras tou nomou, genomenos hyper hēmōn katara. Toigaroun hōsper dikaiosynēs hyparchōn pēgē, tēn hēmeteran hamartian anelabe, kai eulogias ōn pelagos, tēn epikeimenēn hēmin edexato kataran, kai stauron hypemeinen aischynēs kataphronēsas ; houtō kai tous hyper hēmōn epoiēsato logous. Ei gar tēn hōrismenēn hymin paideian hypēlthen hekōn • « Paideia gar eirēnēs hēmōn ep᾿ auton, » hę̄ phēsin ho prophētēs pollǭ mallon tois hyper hēmōn anth᾽ hēmōn echrēsato logois, kai boą « Makran apo tēs sōtērias mou hoi logoi tōn paraptōmatōn mou. • Mē apoblepsę̄s, phēsin, eis ta tēs physeōs plēmmelēmata; alla dos tēn sōtērian dia ta ema pathēmata. Kai epeidē to pathos anthrōpinōs oikonomōn pollakis prosēuxato para ton tou pathous kairon; « Pater, legōn, ei dynaton, parelthetō to potērion touto ap᾿ emou; ; kai athymōn elege; « Perilypos estin hē psychē mou heōs thanatou;, eikotōs kai ho psalmos tauta proagoreuōn ephē;
"O God, my God, attend to me; why have you forsaken me?" The Lord uttered this cry when nailed to the wood, using the very language of the Hebrews: "Eli, Eli, lema sabachthani?" How, then, can one set aside the testimony of the Truth himself? He says he has been forsaken, not because he had committed any sin, but because death, which had received authority over sinners, had prevailed. He calls "forsaking," then, not the separation of the united divinity, as some have supposed, but the permission given to the passion. For the divinity was present to the form of the servant even as it suffered, and permitted it to suffer, devising salvation for the whole nature; yet the divinity itself received no suffering from this. For how could the impassible nature suffer? Christ the Lord says these things as man; and since he was the firstfruits of human nature, in what follows he speaks on behalf of the whole nature: "Far from my salvation are the words of my transgressions." It should be known that none of the other translators mentioned transgressions: Aquila has "of my roaring," Symmachus "of my lamentations," and Theodotion "of my crying." But lest we seem to use the other translators here in order to refute by a stratagem those who have interpreted the psalm otherwise, we shall use the translation of the Seventy. For they, attending to this phrase, said that the psalm does not fit the Lord: "How," they say, "could one who had not sinned say, Far from my salvation are the words of my transgressions?" Let them hear, then, the great John crying, "Behold the Lamb of God, who takes away the sin of the world"; and the inspired Paul saying, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God"; and again, "Christ redeemed us from the curse of the law, having become a curse for us." As, then, being the fountain of righteousness he took up our sin, and being an ocean of blessing he received the curse that lay on us, and endured the cross, despising the shame, so too he spoke words on our behalf. For if he willingly underwent the discipline appointed for us ("The discipline of our peace was upon him," as the prophet says), much more did he use words for us and in our place, and cry, "Far from my salvation are the words of my transgressions." Do not look, he says, at the faults of the nature, but give salvation because of my sufferings. And since, accomplishing the passion in a human way, he prayed many times at the time of the passion, saying, "Father, if it is possible, let this cup pass from me," and in his distress said, "My soul is very sorrowful, even to death," the psalm too, foretelling these things, fittingly said:
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«Ὁ Θεός μου κεκράξομαι ἡμέρας πρὸς σὲ, καὶ οὐκ εἰσακούσῃ, καὶ νυκτὸς, καὶ οὐκ εἰς ἄνοιαν ἐμοί. » κατὰ τοὺς λοιποὺς, καὶ νυκτὸς, καὶ οὐ σιγή. Νύκτωρ, φησὶ, καὶ μεθ᾽ ἡμέραν διηνεκῶς βοῶντος, καὶ σιγᾷν οὐκ ἀνεχομένου, οὐκ ἀκήκοας, · ἀλλὰ τῷ πάθει παρέδωκας· ἀλλ᾿ ὅμως οἶδα τὸ τῆς οἰκονομίας μυστήριον. Τοῦτο γὰρ παρεδήλου τὸ, «Οὐκ εἰς ἄνοιαν ἐμοί. » Νενόηκα γὰρ ὡς οὐ μάτην ἀνεβάλου τὴν τῆς αἰτήσεως δόσιν, ἀλλὰ μέγα τι καὶ σωτήριον ἐκ τοῦ πάθους οἰκονομῶν.
«Ho Theos mou kekraxomai hēmeras pros se, kai ouk eisakousę̄, kai nyktos, kai ouk eis anoian emoi. » kata tous loipous, kai nyktos, kai ou sigē. Nyktōr, phēsi, kai meth᾽ hēmeran diēnekōs boōntos, kai sigąn ouk anechomenou, ouk akēkoas, ; alla tǭ pathei paredōkas; all᾿ homōs oida to tēs oikonomias mystērion. Touto gar paredēlou to, «Ouk eis anoian emoi. » Nenoēka gar hōs ou matēn anebalou tēn tēs aitēseōs dosin, alla mega ti kai sōtērion ek tou pathous oikonomōn.
"My God, I will cry to you by day, and you will not hear; and by night, and it is not for folly to me." According to the others: "and by night, and there is no silence." Though I cry continually night and day and cannot keep silent, he says, you have not heard, but have handed me over to the passion. Yet I know the mystery of the dispensation. This is what "it is not for folly to me" indicated: I have understood that not in vain did you postpone granting the request, but you were arranging something great and saving through the passion.
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«Σὺ δὲ ἐν ἁγίῳ κατοικεῖς ὁ ἔπαινος τοῦ Ἰσραήλ.» Τὸ δὲ πάντων παραδοξότατόν φησιν, ὅτι σοῦ ἐν τῷ ἁγίῳ τούτῳ σώματι κατοικοῦντος, ἐνεργεῖται τὸ πάθος. Ἔπαινον δὲ Ἰσραὴλ αὐτὸν ὀνομάζει, ὡς ὑπὸ τῶν οἰκείων θεραπευτῶν ἐπαινούμενον καὶ ὑμνούμενον· ἀντὶ γὰρ τοῦ ἔπαινος, ὕμνος οἱ ἄλλοι τεθείκασιν ἑρμηνευταί.
«Sy de en hagiǭ katoikeis ho epainos tou Israēl.» To de pantōn paradoxotaton phēsin, hoti sou en tǭ hagiǭ toutǭ sōmati katoikountos, energeitai to pathos. Epainon de Israēl auton onomazei, hōs hypo tōn oikeiōn therapeutōn epainoumenon kai hymnoumenon; anti gar tou epainos, hymnos hoi alloi tetheikasin hermēneutai.
"But you dwell in the holy one, the praise of Israel." The most extraordinary thing of all, he says, is that while you dwell in this holy body the passion is carried out. He calls him the praise of Israel as praised and hymned by his own servants; for "praise" the other translators put "hymn."
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· Ἐπὶ σοὶ ἤλπισαν οἱ πατέρες ἡμῶν. » Δείκνυσι τῆς ἐλπίδος τὸ κέρδος. • Ἤλπισαν καὶ ἐῤῥύσω αὐτούς. Πρὸς σὲ ἐκέκραξαν, καὶ ἐσώθησαν· ἐπὶ σοὶ ἤλπισαν, καὶ οὐ κατῃσχύνθησαν. » Καίτοι, φησὶν, οἶδα σαφῶς, ὡς ἅπαντες ἡμῶν οἱ πατέρες τῇ σῇ βοηθείᾳ θαῤῥήσαντες, οὐκ ἐψεύσθησαν τῆς ἐλπίδος · καὶ εἰς ἐπικουρίαν σε καλέσαντες τῆς σῆς προνοίας ἀπήλαυσαν.
; Epi soi ēlpisan hoi pateres hēmōn. » Deiknysi tēs elpidos to kerdos. • Ēlpisan kai errhysō autous. Pros se ekekraxan, kai esōthēsan; epi soi ēlpisan, kai ou katę̄schynthēsan. » Kaitoi, phēsin, oida saphōs, hōs hapantes hēmōn hoi pateres tę̄ sę̄ boētheią tharrhēsantes, ouk epseusthēsan tēs elpidos ; kai eis epikourian se kalesantes tēs sēs pronoias apēlausan.
"In you our fathers hoped." He shows the gain of hope. "They hoped, and you delivered them. To you they cried, and were saved; in you they hoped, and were not put to shame." And yet, he says, I know clearly that all our fathers who trusted in your help were not deceived in their hope; calling you to their help, they enjoyed your providence.
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« Ἐγὼ δὲ εἰμι σκώληξ, καὶ οὐκ ἄνθρωπος · ὄνειδος ἀνθρώπου, καὶ ἐξουθένημα λαοῦ. » Ἐγὼ δὲ, φησὶ, δίκην σκώληκος, εὐτελής τε ὤφθην, καὶ καταγέλαστος ἐγενόμην. Τινὲς δὲ διὰ τοῦ σκώληκος εἶπον παραδηλοῦσθαι καὶ τὴν ἐκ Παρθένου γέννησιν· οὐκ ἐκ συνουσίας γὰρ οὗτος ἔχει τὸ εἶναι. Ἐγὼ δὲ ἡγοῦμαι τὴν εὐτέλειαν διὰ τοῦ σκώληκος ἐνταῦθα μόνον παραδηλοῦσθαι τεκμαιρόμενος· φησὶ γάρ·
« Egō de eimi skōlēx, kai ouk anthrōpos ; oneidos anthrōpou, kai exouthenēma laou. » Egō de, phēsi, dikēn skōlēkos, eutelēs te ōphthēn, kai katagelastos egenomēn. Tines de dia tou skōlēkos eipon paradēlousthai kai tēn ek Parthenou gennēsin; ouk ek synousias gar houtos echei to einai. Egō de hēgoumai tēn euteleian dia tou skōlēkos entautha monon paradēlousthai tekmairomenos; phēsi gar;
"But I am a worm and not a man, a reproach of men and despised by the people." But I, he says, like a worm, was seen as lowly and became a laughingstock. Some said that the worm also hints at the birth from the Virgin, since the worm has its being not from intercourse. But I think that here only lowliness is indicated by the worm, judging from what follows; for he says:
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« Πάντες οἱ θεωροῦντές με, ἐξεμυκτήρισάν με· ἐλάλησαν ἐν χείλεσιν, ἐκίνησαν κεφαλήν. Ἤλπισεν ἐπὶ Κύριον, ῥυσάσθω αὐτόν· σωσάτω αὐτὸν, ὅτι θέλει αὐτόν. » Καὶ ταῦτά ἐστιν ἐν τοῖς ἱεροῖς Εὐαγγελίοις προσκείμενα· « Πολλοὶ γὰρ, φησὶ, κινοῦντες τὰς κεφαλὰς, ἔλεγον· ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι. » Καὶ τῶν λῃστῶν θάτερος ἔλεγεν · • Εἰ Υἱὸς εἶ τοῦ Θεοῦ, σῶσον σεαυτὸν καὶ ἡμᾶς., Καὶ μέντοι καὶ τό· « Ἥλπισεν ἐπὶ Κύριον, ῥυσάσθω αὐτὸν, σωσάτω αὐτὸν, ὅτι θέλει αὐτὸν, » ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔστιν εὑρεῖν.
« Pantes hoi theōrountes me, exemyktērisan me; elalēsan en cheilesin, ekinēsan kephalēn. Ēlpisen epi Kyrion, rhysasthō auton; sōsatō auton, hoti thelei auton. » Kai tauta estin en tois hierois Euangeliois proskeimena; « Polloi gar, phēsi, kinountes tas kephalas, elegon; allous esōsen, heauton ou dynatai sōsai. » Kai tōn lę̄stōn thateros elegen ; • Ei Huios ei tou Theou, sōson seauton kai hēmas., Kai mentoi kai to; « Hēlpisen epi Kyrion, rhysasthō auton, sōsatō auton, hoti thelei auton, » en tois hierois Euangeliois estin heurein.
"All who see me mocked me; they spoke with their lips, they shook their heads: He hoped in the Lord; let him deliver him; let him save him, since he delights in him." These things too are set down in the holy Gospels: "Many," it says, "shaking their heads, said, He saved others; he cannot save himself." And one of the robbers said, "If you are the Son of God, save yourself and us." And indeed "He hoped in the Lord; let him deliver him; let him save him, since he delights in him" can be found in the holy Gospels.
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«Ὅτι σὺ εἶ ὁ ἐκσπάσας με ἐκ γαστρός· ἡ ἐλπίς μου ἀπὸ μασθῶν τῆς μητρός μου. Ἐπὶ σὲ ἐπεῤῥίφην ἐκ μήτρας· ἀπὸ γαστρὸς μητρός μου Θεός μου εἶ σύ. » Ταῦτα καὶ ὁ μακάριος προεθέσπισεν Ἡσαΐας · εἰρηκὼς γὰρ, ὅτι : Ἡ παρθένος ἐν γαστρὶ λήψεται, καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουὴλ, » ἐπήγαγε · « Βούτυρον καὶ μέλι φάγεται, πρὶν ἢ γνῶναι αὐτὸν ἀγαθὸν ἢ κακόν, ἀπειθεῖ πονηρίᾳ, τοῦ ἐκλέξασθαι τὸ ἀγαθόν. » Καὶ ὁ μακάριος τοίνυν Δαβίδ, τῷ τοῦ Δεσπότου Χριστοῦ κεχρημένος προσώπῳ φησὶν, ὅτι Σύ με καὶ διέπλασας ἐν μήτρᾳ, καὶ ἐκεῖθεν πάλιν ἐξήγαγες, καὶ ἔτι τιθηνούμενος, καὶ τὴν μητρώαν ἕλκων θηλὴν, τῆς σῆς κηδεμονίας τὰς ἐμὰς ἐλπίδας ἐξήρτησα.
«Hoti sy ei ho ekspasas me ek gastros; hē elpis mou apo masthōn tēs mētros mou. Epi se eperrhiphēn ek mētras; apo gastros mētros mou Theos mou ei sy. » Tauta kai ho makarios proethespisen Hēsaïas ; eirēkōs gar, hoti : Hē parthenos en gastri lēpsetai, kai texetai huion, kai kalesousi to onoma autou Emmanouēl, » epēgage ; « Boutyron kai meli phagetai, prin ē gnōnai auton agathon ē kakon, apeithei ponērią, tou eklexasthai to agathon. » Kai ho makarios toinyn Dabid, tǭ tou Despotou Christou kechrēmenos prosōpǭ phēsin, hoti Sy me kai dieplasas en mētrą, kai ekeithen palin exēgages, kai eti tithēnoumenos, kai tēn mētrōan helkōn thēlēn, tēs sēs kēdemonias tas emas elpidas exērtēsa.
"For you are the one who drew me from the womb; my hope from my mother's breasts. Upon you I was cast from the womb; from my mother's belly you are my God." The blessed Isaiah too foretold this. Having said, "The virgin will conceive in the womb and bear a son, and they will call his name Emmanuel," he added, "Butter and honey he will eat, before he knows good or evil, he refuses evil to choose the good." The blessed David, then, speaking in the person of Christ the Lord, says: you formed me in the womb and brought me out from there, and while still being nursed and drawing my mother's breast I hung my hopes on your care.
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« Μὴ ἀποστῆς ἀπ᾿ ἐμοῦ, ὅτι θλίψις ἐγγὺς, ὅτι οὐκ ἔστιν ὁ βοηθῶν μοι. » Καὶ γὰρ τότε τῶν μαθητῶν αὐτὸν κατελελοίπει χορός· εἶτα προλέγει τῆς θλίψεως τὰ εἴδη.
« Mē apostēs ap᾿ emou, hoti thlipsis engys, hoti ouk estin ho boēthōn moi. » Kai gar tote tōn mathētōn auton kateleloipei choros; eita prolegei tēs thlipseōs ta eidē.
"Do not stand far from me, for affliction is near, for there is none to help me." For at that time the band of disciples had forsaken him. Then he foretells the forms of the affliction.
21.13PG 80 80:1013
« Περιεκύκλωσάν με μόσχοι πολλοί · ταῦροι πίονες περιέσχον με. Ἤνοιξαν ἐπ᾿ ἐμὲ τὸ στόμα αὑτῶν, ὡς λέων ἁρπάζων καὶ ὠρυόμενος. » Καλεῖ δὲ ταύρους, τοὺς ἱερέας καὶ Γραμματέας, τὴν τοῦ λαοῦ πεπιστευμένους ἀρχὴν, καὶ πολλῇ θρασύτητι κεχρημένους· μόσχους δὲ, τοὺς ὑπ᾿ αὐτοὺς τεταγμένους · πίονας δὲ αὐτοὺς ὀνομάζει, ὡς τοῖς ὑπ᾿ αὐτοῦ χορηγηθεῖσιν ἐντρυφήσαντας ἀγαθοῖς. Ουτω γὰρ καὶ ὁ μέγας προείρηκε Μωσῆς· « Καὶ ἔφαγεν Ἰακώβ, καὶ ἐνεπλήσθη, καὶ ἀπελάκτισεν ὁ ἠγαπημένος, ἐλιπάνθη, ἐπαχύνθη, ἐπλατύνθη, καὶ ἐγκατέλιπε Κύριον τὸν ποιήσαντα αὐτόν. » Καὶ μέντοι καὶ ὁ μακάριος Ωσηέ, δαμάλει αὐτὸν ἀπεικάζει θρασυνομένῃ · · Ὡς δάμαλις γὰρ παροιστρῶσα παροίστρησεν Ἐφραίμ. » Οὕτω δὲ τὸν λαὸν προσηγόρευσεν· « Οὕτω δὲ καὶ Ἐφραὶμ, φησὶ, δάμαλις δεδιδαγμένη ἀγαπᾶν νεῖκος·, τουτέστιν, ἐριστικὴ καὶ φιλόνεικος. Νεῖκος γὰρ οὐ τὴν νίκην, ἀλλὰ τὴν φιλονεικίαν καλεῖ. Καὶ δεικνὺς τὴν μετὰ ταῦτα ταπείνωσιν ἐπήγαγεν· « Ἐγὼ δὲ ἐπιβήσομαι ἐπὶ τὸ κάλλος τοῦ τραχήλου αὐτῆς. » Τὸν γαῦρον αὐτῆς αὐχένα ταπεινώσω, καὶ τὸν τῆς δουλείας ἐπιθήσω ζυγόν. Τοιγαροῦν καὶ ὁ ψαλμὸς προδιαγράφει τὰς τῶν ἀρχιερέων, καὶ Γραμματέων, καὶ Φαρισαίων ἐπαναστάσεις, οἳ ταύρων θρασύτητα, καὶ λεόντων μανίαν μιμούμενοι περιεστοίχιζον τὸν Δεσπότην Χριστόν.
« Periekyklōsan me moschoi polloi ; tauroi piones perieschon me. Ēnoixan ep᾿ eme to stoma hautōn, hōs leōn harpazōn kai ōryomenos. » Kalei de taurous, tous hiereas kai Grammateas, tēn tou laou pepisteumenous archēn, kai pollę̄ thrasytēti kechrēmenous; moschous de, tous hyp᾿ autous tetagmenous ; pionas de autous onomazei, hōs tois hyp᾿ autou chorēgētheisin entryphēsantas agathois. Outō gar kai ho megas proeirēke Mōsēs; « Kai ephagen Iakōb, kai eneplēsthē, kai apelaktisen ho ēgapēmenos, elipanthē, epachynthē, eplatynthē, kai enkatelipe Kyrion ton poiēsanta auton. » Kai mentoi kai ho makarios Ōsēe, damalei auton apeikazei thrasynomenę̄ ; ; Hōs damalis gar paroistrōsa paroistrēsen Ephraim. » Houtō de ton laon prosēgoreusen; « Houtō de kai Ephraim, phēsi, damalis dedidagmenē agapan neikos;, toutestin, eristikē kai philoneikos. Neikos gar ou tēn nikēn, alla tēn philoneikian kalei. Kai deiknys tēn meta tauta tapeinōsin epēgagen; « Egō de epibēsomai epi to kallos tou trachēlou autēs. » Ton gauron autēs auchena tapeinōsō, kai ton tēs douleias epithēsō zygon. Toigaroun kai ho psalmos prodiagraphei tas tōn archiereōn, kai Grammateōn, kai Pharisaiōn epanastaseis, hoi taurōn thrasytēta, kai leontōn manian mimoumenoi periestoichizon ton Despotēn Christon.
"Many calves surrounded me; fat bulls encircled me. They opened their mouth against me like a lion that tears and roars." He calls bulls the priests and scribes, who were entrusted with the rule of the people and showed great boldness; calves, those ranked under them. He calls them fat as having luxuriated in the good things he supplied. So the great Moses foretold: "And Jacob ate and was filled, and the beloved kicked; he grew fat, he grew thick, he grew broad, and he forsook the Lord who made him." And the blessed Hosea likens him to a heifer running wild: "For like a heifer stung by the gadfly Ephraim ran wild." So he named the people: "And Ephraim," he says, "is a heifer taught to love strife," that is, contentious and quarrelsome; for by strife he means not victory but love of quarrel. And showing the humiliation afterward he added: "But I will mount upon the beauty of her neck": I will humble her proud neck and put on it the yoke of slavery. So the psalm too sketches in advance the uprisings of the chief priests, scribes, and Pharisees, who, imitating the boldness of bulls and the madness of lions, surrounded Christ the Lord.
21.15PG 80 80:1015
« Ὡσεὶ ὕδωρ ἐξεχύθη πάντα τὰ ὀστᾶ μου.» Ὀστᾶ καλεῖ τοὺς ἱεροὺς ἀποστόλους · ἐπειδὴ καὶ σῶμα τὴν Ἐκκλησίαν καλεῖ· ἰσχὺς δὲ τοῦ σώματος τὰ ὀστᾶ· ὑπὸ τούτων γὰρ τὸ μανὸν καὶ διαῤῥέον τοῦ σώματος φέρεται · ἐσκορπίσθησαν δὲ ἅπαντες κατὰ τὸν τοῦ πάθους καιρὸν, δίκην ὕδατος τῇδε κὰκεῖσε διαιρηθέντες. • Ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος, ἐν μέσῳ τῆς κοιλίας μου. Ἐξηράνθη ὡς ὅστρακον ἡ ἰσχύς μου, καὶ ἡ γλῶσσά μου κεκόλληται τῷ λάρυγγί μου, καὶ εἰς χοῦν θανάτου κατήγαγές με.» Καὶ ταῦτα πάντα γεγένηται παρὰ τὸν τοῦ πάθους καιρόν. Ἡ καρδία μὲν γὰρ τῇ δειλίᾳ, ὡς ὁ κηρὸς τῷ πυρὶ, διελύθη, καὶ ἡ ἰσχὺς τὴν προτέραν ἐνέργειαν οὐκ ἐδείκνυ· καὶ μέντοι καὶ ἡ γλῶσσα ἀκίνητος ἔμενε. Καὶ διδάσκουσιν ἡμᾶς οἱ θεσπέσιοι εὐαγγελισταί, ὅτι πολλάκις ἐρωτηθεὶς οὐδὲν ἀπεκρίνατο. Παρεδόθη δὲ καὶ τῷ τάφῳ μετὰ τὸ πάθος, ὅπερ χοῦν θανάτου ὠνόμασεν, ἅτε δὴ χωννυμένων τῶν θαπτομένων.
« Hōsei hydōr exechythē panta ta osta mou.» Osta kalei tous hierous apostolous ; epeidē kai sōma tēn Ekklēsian kalei; ischys de tou sōmatos ta osta; hypo toutōn gar to manon kai diarrheon tou sōmatos pheretai ; eskorpisthēsan de hapantes kata ton tou pathous kairon, dikēn hydatos tę̄de kakeise diairēthentes. • Egenēthē hē kardia mou hōsei kēros tēkomenos, en mesǭ tēs koilias mou. Exēranthē hōs hostrakon hē ischys mou, kai hē glōssa mou kekollētai tǭ laryngi mou, kai eis choun thanatou katēgages me.» Kai tauta panta gegenētai para ton tou pathous kairon. Hē kardia men gar tę̄ deilią, hōs ho kēros tǭ pyri, dielythē, kai hē ischys tēn proteran energeian ouk edeikny; kai mentoi kai hē glōssa akinētos emene. Kai didaskousin hēmas hoi thespesioi euangelistai, hoti pollakis erōtētheis ouden apekrinato. Paredothē de kai tǭ taphǭ meta to pathos, hoper choun thanatou ōnomasen, hate dē chōnnymenōn tōn thaptomenōn.
"All my bones were poured out like water." He calls the holy apostles bones, since he also calls the church a body; and bones are the strength of the body, for by them the loose and flowing part of the body is carried. All of them were scattered at the time of the passion, divided here and there like water. "My heart became like wax melting in the midst of my belly. My strength was dried up like a potsherd, and my tongue has stuck to my throat, and you have brought me down into the dust of death." All these things too happened at the time of the passion. The heart was dissolved by fear as wax by fire, and his strength did not show its former working; and the tongue remained motionless. The inspired evangelists teach us that, though often questioned, he answered nothing. And after the passion he was handed over to the tomb, which he called the dust of death, since the buried are covered with earth.
21.17PG 80 80:1015
« Ὅτι ἐκύκλωσάν με κύνες πολλοί· συναγωγή πονηρευομένων περιέσχον με. » Μετὰ τοὺς Ἰουδαίους, τοῦ ἐξ ἐθνῶν μνημονεύει στρατοῦ· τούτοις γὰρ αὐτὸν ἐκεῖνοι παραδεδώκασιν. Διὸ καὶ τὴν τάξιν ἡ προφητεία τῶν πραγμάτων ἐφύλαξεν. Εἰκότως δὲ ταύρους μὲν ἐκείνους, κύνας δὲ τούτους ὠνόμασεν· οἱ μὲν γὰρ ὑπὸ τὸν τοῦ νόμου ζυγὸν ἦσαν· εἰ καὶ προφανῶς τὸν νόμον παρέβαινον· οἱ δὲ κατὰ νόμον ἦσαν ἀκάθαρτοι. Οὕτω δὲ καὶ δοῦναι τοῖς κυναρίοις. » ᾿Αλλ' ὅμως μετὰ τὸ πάθος, οἱ πάλαι κύνες, διὰ πίστεως εἰς τὴν τῶν υἱῶν μεταβεβήκασι τάξιν· οἱ δὲ πάλαι τὴν υἱῶν ἐσχηκότες κηδεμονίαν, τὴν κυνῶν προσηγορίαν ἐδέξαντο, ἅτε δὴ κυνῶν δίκην κατὰ τοῦ Δεσπότοῦ λυττήσαντες. Περὶ τούτων ὁ μακάριος Παῦλος βοᾷ · · Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. » Ὁ μέντοι προφητικὸς λόγος κύνας προσαγορεύσας ἔφη. • Συναγωγή πονηρευομένων περιέσχον με. » Εἶτα διηγεῖται τὰ ὑπ᾿ αὐτῶν τολμηθέντα. « Ὥρυξαν χεῖράς μου, καὶ πόδας μου. Ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου. » Καὶ τοῦτο δῆλόν ἐστι , καὶ σαφὲς, καὶ τοῖς λίαν φιλονεικοῦσιν. ᾿Ακούομεν γὰρ ἐν τοῖς ἱεροῖς Εὐαγγελίοις αὐτοῦ τοῦ Κυρίου πρὸς τοὺς ἁγίους αὐτοῦ λέγοντος μαθητάς· • Βλέπετε τὰς χεῖράς μου καὶ τοὺς πόδας μου, ὅτι αὐτὸς ἐγώ εἰμι. » Καὶ μέντοι καὶ τῷ Θωμᾷ τῶν ἥλων τοὺς τύπους ὑπέδειξε, καὶ τὴν ἀπὸ τῆς λόγχης πληγήν. Τὸ δὲ · ἐξηρίθμησαν, πάντα τὰ ὀστᾶ μου, » τοῦτο δηλοῖ, ὅτι Οὕτω με διέτειναν προσηλοῦντες, ὥς τε ῥάδιον εἶναι τῷ βουλομένῳ καὶ τὸν τῶν ὀστῶν ἀριθμὸν διαγνῶναι. « Αὐτοὶ δὲ κατενόησαν, καὶ ἐπεῖδόν με, » ἀντὶ τοῦ, ἐπιτωθάζοντες καὶ γελῶντες
« Hoti ekyklōsan me kynes polloi; synagōgē ponēreuomenōn perieschon me. » Meta tous Ioudaious, tou ex ethnōn mnēmoneuei stratou; toutois gar auton ekeinoi paradedōkasin. Dio kai tēn taxin hē prophēteia tōn pragmatōn ephylaxen. Eikotōs de taurous men ekeinous, kynas de toutous ōnomasen; hoi men gar hypo ton tou nomou zygon ēsan; ei kai prophanōs ton nomon parebainon; hoi de kata nomon ēsan akathartoi. Houtō de kai dounai tois kynariois. » ᾿All' homōs meta to pathos, hoi palai kynes, dia pisteōs eis tēn tōn huiōn metabebēkasi taxin; hoi de palai tēn huiōn eschēkotes kēdemonian, tēn kynōn prosēgorian edexanto, hate dē kynōn dikēn kata tou Despotou lyttēsantes. Peri toutōn ho makarios Paulos boą ; ; Blepete tous kynas, blepete tous kakous ergatas, blepete tēn katatomēn. » Ho mentoi prophētikos logos kynas prosagoreusas ephē. • Synagōgē ponēreuomenōn perieschon me. » Eita diēgeitai ta hyp᾿ autōn tolmēthenta. « Hōryxan cheiras mou, kai podas mou. Exērithmēsan panta ta osta mou. » Kai touto dēlon esti , kai saphes, kai tois lian philoneikousin. ᾿Akouomen gar en tois hierois Euangeliois autou tou Kyriou pros tous hagious autou legontos mathētas; • Blepete tas cheiras mou kai tous podas mou, hoti autos egō eimi. » Kai mentoi kai tǭ Thōmą tōn hēlōn tous typous hypedeixe, kai tēn apo tēs lonchēs plēgēn. To de ; exērithmēsan, panta ta osta mou, » touto dēloi, hoti Houtō me dieteinan prosēlountes, hōs te rhadion einai tǭ boulomenǭ kai ton tōn ostōn arithmon diagnōnai. « Autoi de katenoēsan, kai epeidon me, » anti tou, epitōthazontes kai gelōntes
"For many dogs surrounded me; a gathering of evildoers encircled me." After the Jews he mentions the army from the nations, for they handed him over to these. So the prophecy kept the order of the events. Fittingly he called those bulls and these dogs: the former were under the yoke of the law, even if they openly transgressed the law; the latter were unclean according to the law. So too: "[It is not right to take the children's bread and] give it to the dogs." Yet after the passion those who were once dogs passed by faith into the rank of sons, while those who once enjoyed the care given to sons received the name of dogs, since they raged like dogs against the Lord. Of them the blessed Paul cries: "Look out for the dogs, look out for the evil workers, look out for the mutilation." The prophetic word, however, having called them dogs, said: "A gathering of evildoers encircled me." Then he recounts what they dared: "They dug my hands and my feet; they counted all my bones." This is clear and plain even to the most contentious. For we hear in the holy Gospels the Lord himself saying to his holy disciples, "See my hands and my feet, that it is I myself"; and to Thomas he showed the marks of the nails and the wound from the spear. "They counted all my bones" shows that they stretched me so in nailing me that anyone who wished could easily tell the number of my bones. "And they looked and gazed upon me," that is, mocking and laughing.
21.19PG 80 80:1017
« Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. » Καὶ τοῦτο δὲ σαφῶς ἡ τῶν ἱερῶν Εὐαγγελίων ἱστορία διδάσκει. «Σὺ δὲ, Κύριε, μὴ μακρύνῃς τὴν βοήθειάν σου ἀπ᾿ ἐμοῦ εἰς τὴν ἀντίληψίν μου πρόσχες. Ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου, καὶ ἐκ χειρὸς “ κυνὸς τὴν μονογενῆ μου. Σῶσόν με ἐκ στόματος λέοντος, καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου. » Ἐπειδὴ, φησὶν, οὐδεμίαν ἀνθρωπίνην ἔχω βοήθειαν, τῆς σῆς ἀντιλήψεως τύχοιμι, καὶ ῥυσθείην ἀπό τε τούτων, ἀπό τε τοῦ διὰ τούτων ἐνεργοῦντος, καὶ δίκην κυνὸς καὶ λέοντος ἐπιόντος • λέοντα γὰρ καλεῖ, καὶ κύνα, καὶ μονοκέρωτα, τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, κατὰ τὴν τοῦ ᾿Αποστόλου φωνήν· τουτέστι τὸν διάβολον, ὃς καὶ παρὰ τὸν τοῦ πάθους καιρὸν θηρὸς αὐτῷ δίκην ἐπῆλθε, τὸν θάνατον ἐπαγόμενος. Τοῦτο δὲ καὶ ὁ Κύριος εἴρηκεν ἐν τοῖς θείοις Εὐαγγελίοις· « Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου· νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω. » Καὶ πάλιν· • Ἔρχεται ὁ τοῦ κόσμου τούτου ἄρχων, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν. » Αλλ' ὅμως καὶ μηδὲν εὑρὼν ὧν ἐπεζήτει, ἐπεζήτει δὲ τῆς ἁμαρτίας τοὺς μώμους, ἀναιδῶς καὶ λίαν ἀδίκως τῷ θανάτῳ παρέδωκεν. αὐτὸς δὲ τῆς ἀδικίας ἡνέσχετο, λῦσαι τὸν κοινὸν μηχανώμενος θάνατον.
« Diemerisanto ta himatia mou heautois, kai epi ton himatismon mou ebalon klēron. » Kai touto de saphōs hē tōn hierōn Euangeliōn historia didaskei. «Sy de, Kyrie, mē makrynę̄s tēn boētheian sou ap᾿ emou eis tēn antilēpsin mou prosches. Rhysai apo rhomphaias tēn psychēn mou, kai ek cheiros “ kynos tēn monogenē mou. Sōson me ek stomatos leontos, kai apo keratōn monokerōtōn tēn tapeinōsin mou. » Epeidē, phēsin, oudemian anthrōpinēn echō boētheian, tēs sēs antilēpseōs tychoimi, kai rhystheiēn apo te toutōn, apo te tou dia toutōn energountos, kai dikēn kynos kai leontos epiontos • leonta gar kalei, kai kyna, kai monokerōta, ton to kratos echonta tou thanatou, kata tēn tou ᾿Apostolou phōnēn; toutesti ton diabolon, hos kai para ton tou pathous kairon thēros autǭ dikēn epēlthe, ton thanaton epagomenos. Touto de kai ho Kyrios eirēken en tois theiois Euangeliois; « Nyn krisis esti tou kosmou toutou; nyn ho archōn tou kosmou toutou ekblēthēsetai exō. » Kai palin; • Erchetai ho tou kosmou toutou archōn, kai en emoi heurēsei ouden. » All' homōs kai mēden heurōn hōn epezētei, epezētei de tēs hamartias tous mōmous, anaidōs kai lian adikōs tǭ thanatǭ paredōken. autos de tēs adikias hēnescheto, lysai ton koinon mēchanōmenos thanaton.
"They divided my garments among themselves, and for my clothing they cast lots." The history of the holy Gospels teaches this too clearly. "But you, Lord, do not keep your help far from me; attend to my support. Deliver my soul from the sword, and my only one from the hand of the dog. Save me from the mouth of the lion, and my lowliness from the horns of the unicorns." Since, he says, I have no human help, may I obtain your support and be delivered both from these and from the one who works through them and attacks like a dog and a lion. For he calls lion, dog, and unicorn the one who has the power of death, according to the Apostle's words, that is, the devil, who at the time of the passion came upon him like a wild beast, bringing death. The Lord too said this in the divine Gospels: "Now is the judgment of this world; now the ruler of this world will be cast out"; and again: "The ruler of this world is coming, and he will find nothing in me." Yet, though he found nothing of what he sought (he sought the blemishes of sin), he shamelessly and most unjustly handed him over to death. And he endured the injustice, contriving to destroy the common death.
21.23PG 80 80:1019
« Διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου· ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. » Κάντεῦθεν δῆλον, ὡς ἀνθρωπίνως ταῦτα ἐφθέγγετο, ἅτε δὴ καὶ ἀνθρωπίνως ὑπομένων ἅπερ ἐφθέγγετο. Ἀδελφοὺς γὰρ καλεῖ τοὺς εἰς αὐτὸν πεπιστευκότας. Αδελφοὶ δὲ εἰσιν, ὡς ἀνθρώπου. Ὡς γὰρ Θεὸς, δεσπότης καὶ Κύριος· ὡς δὲ ἄνθρωπος, καὶ ἀδελφὸς ὀνομάζεται. Μονογενής γάρ ἐστι καὶ πρωτότοκος. Καὶ τὸ μὲν ἁρμόττει ὡς Θεῷ καὶ Κυρίῳ· τὸ δὲ ὡς ἀνθρώπῳ.] Ἧ γὰρ Θεὸς, μόνος γεγέννηται, καὶ μονογενὴς ὀνομάζεται· ᾗ δὲ ἄνθρωπος, καὶ πρωτότοκος κέκληται. Καὶ μάρτυς ὁ ᾿Απόστολος λέγων· « Εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς. » Ταῦτα τοίνυν φησὶ τοῖς ἐμοῖς διηγησάμενος ἀδελφοῖς, δι᾿ αὐτῶν σε ὑμνήσω, παρασκευάζων ἐκείνους τοῦτον ὑφαίνειν τὸν ὕμνον· εἶτα πληροῖ τὴν ὑπόσχεσιν. « Οἱ φοβούμενοι τὸν Κύριον, αἰνέσατε αὐτόν· ἅπαν τὸ σπέρμα Ἰακώβ, δοξάσατε αὐτόν. Φοβηθήτω σε δὴ ἀπ᾿ αὐτοῦ ἅπαν τὸ σπέρμα Ἰσραήλ. » Ἐπειδὴ γὰρ ἡ Ἐκκλησία καὶ ἐξ ἐθνῶν καὶ ἐξ Ἰουδαίων συνέστηκε, καὶ τούτους κἀκείνους εἰς τὸν ὕμνον ἐγείρει τοὺς μὲν ἀπὸ τοῦ προπάτορος ὀνομάζων, Ἰακώβ τε καὶ Ἰσραὴλ, τοὺς δὲ ἀπὸ τῆς ἀρετῆς, ὡς δὲ ἀρκούσης ἀντὶ γένους κοσμῆσαι. Οὕτω δὲ καὶ Ἰουδαίους τοὺς ἐξ ἐθνῶν τῷ νόμῳ προσιόντας ἔθος ἦν ὀνομάζειν· καὶ τοῦτο ἡμᾶς ἡ τῶν Πράξεων ἱστορία διδάσκει. Δημηγορῶν γὰρ ὁ θεῖος ᾿Απόστολος οὕτως ἔφη · « "Ανδρες Ἰσραηλίται, καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν Θεόν. • - - Ὅτι οὐκ ἐξουδένωσεν, οὐδὲ προσώχθισε τῇ δεήσει τοῦ πτωχοῦ, οὐδὲ ἀπέστρεψε τὸ πρόσωπον αὐτοῦ ἀπ᾿ ἐμοῦ, καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν εἰσήκουσέ μου.» Ὑμνήσατε, φησὶ, τὸν αἴτιον τῆς σωτηρίας ταύτης ὑμῖν γενόμενον, τὸν τὴν εὐτελεστάτην ὑμῶν φύσιν οὐκ ἀνασχόμενον παριδεῖν, ἀλλ᾽ εἰσακούσαντα, καὶ διὰ τῆς ἐμῆς τὸ ἀναστάσεως ὑμῖν τὰ τὴν μετὰ ταῦτα παραδηλοῖ τὰ ἣν ὡς Θεὸς ἔχει πρὸς τὸν Πατέρα ἰσότητα· σωτηρίαν πραγματευσάμενον Ἐπήγαγε γάρ· κς'. « Παρὰ σοῦ ὁ ἔπαινός μου, ἐν ἐκκλησίᾳ μεγάλῃ ἐξομολογήσομαί σοι. » Ὥσπερ γὰρ ἐγὼ δῆλον σε τοῖς ἀνθρώποις ποιῶ, οὕτω καὶ σὺ πάντας ἀνθρώπους διδάσκεις τὴν αὐτήν μοι προσφέρειν τιμὴν, νῦν μὲν λέγων, « Οὗτός μού ἐστιν ὁ Υἱὸς ἀγαπητὸς ἐν ᾧ ηὐδόκησα, αὐτοῦ ἀκούετε·» νῦν δὲ, « Καὶ ἐδόξατά σε, καὶ πάλιν δοξάσω. » Οὕτω τὴν περὶ αὐτοῦ γνῶσιν ἀπεκάλυψε τῷ Πέτρῳ, οὕτω τῷ Παύλῳ, οὕτω διὰ τούτων πάλιν δὲ ἀνθρώποις. Ἐκκλησίαν γὰρ μεγάλην, τὴν μέχρι τῶν τερμάτων τῆς γῆς διήκουσαν προσηγόρευσε. • Τὰς εὐχάς μου ἀποδώσω ἐνώπιον τῶν φοβουμένων αὐτόν. » Εὐχὰς ἐνταῦθα οὐ προσευχὰς λέγει, ἀλλὰ τὰς ὑποσχέσεις. Ταύτην γὰρ καὶ ὁ νόμος τὴν διαίρεσιν οἶδεν· « Εὔξῃ εὐχὴν Κυρίῳ, » ἀντὶ τοῦ, ἐὰν ὑπόσχῃ τι τῷ Θεῷ. Ἐπειδὴ τοίνυν ὑπέσχετο ἄνω διὰ τῶν εἰς αὐτὸν πιστευόντων ὕμνον ὑφαί- · νειν, σαφέστερον ἐνταῦθα διδάσκει, ὅτι ταῖς ἐπαγγελίαις ἐπιθήσει τὸ πέρας, ἵνα δι᾿ αὐτῶν τῶν πραγμάτων οἱ τὰ θεῖα λόγια μελετῶντες μάθωσι τὴν τῶν λόγων ἀλήθειαν. Ἐπειδὴ δὲ ἐκκλησίας ἐμνημόνευσεν, ἀναγκαίως τὰ περὶ ταύτης ποιεῖται θεσπίσματα, καὶ τῶν ἐθνῶν ἁπάντων προαγορεύει τὴν κλῆσιν. Αὐτοὺς γὰρ πένητας ὀνομάζει, ὡς πάλαι τῆς εὐσεβείας οὐκ ἐσχηκότας τὸν πλοῦτον, ἀλλὰ τῇ τῆς ἀγνοίας δεδουλευκότας πενίᾳ.
« Diēgēsomai to onoma sou tois adelphois mou; en mesǭ ekklēsias hymnēsō se. » Kanteuthen dēlon, hōs anthrōpinōs tauta ephthengeto, hate dē kai anthrōpinōs hypomenōn haper ephthengeto. Adelphous gar kalei tous eis auton pepisteukotas. Adelphoi de eisin, hōs anthrōpou. Hōs gar Theos, despotēs kai Kyrios; hōs de anthrōpos, kai adelphos onomazetai. Monogenēs gar esti kai prōtotokos. Kai to men harmottei hōs Theǭ kai Kyriǭ; to de hōs anthrōpǭ.] Hē gar Theos, monos gegennētai, kai monogenēs onomazetai; hę̄ de anthrōpos, kai prōtotokos keklētai. Kai martys ho ᾿Apostolos legōn; « Eis to einai auton prōtotokon en pollois adelphois. » Tauta toinyn phēsi tois emois diēgēsamenos adelphois, di᾿ autōn se hymnēsō, paraskeuazōn ekeinous touton hyphainein ton hymnon; eita plēroi tēn hyposchesin. « Hoi phoboumenoi ton Kyrion, ainesate auton; hapan to sperma Iakōb, doxasate auton. Phobēthētō se dē ap᾿ autou hapan to sperma Israēl. » Epeidē gar hē Ekklēsia kai ex ethnōn kai ex Ioudaiōn synestēke, kai toutous kakeinous eis ton hymnon egeirei tous men apo tou propatoros onomazōn, Iakōb te kai Israēl, tous de apo tēs aretēs, hōs de arkousēs anti genous kosmēsai. Houtō de kai Ioudaious tous ex ethnōn tǭ nomǭ prosiontas ethos ēn onomazein; kai touto hēmas hē tōn Praxeōn historia didaskei. Dēmēgorōn gar ho theios ᾿Apostolos houtōs ephē ; « "Andres Israēlitai, kai hoi en hymin phoboumenoi ton Theon. • - - Hoti ouk exoudenōsen, oude prosōchthise tę̄ deēsei tou ptōchou, oude apestrepse to prosōpon autou ap᾿ emou, kai en tǭ kekragenai me pros auton eisēkouse mou.» Hymnēsate, phēsi, ton aition tēs sōtērias tautēs hymin genomenon, ton tēn eutelestatēn hymōn physin ouk anaschomenon paridein, all᾽ eisakousanta, kai dia tēs emēs to anastaseōs hymin ta tēn meta tauta paradēloi ta hēn hōs Theos echei pros ton Patera isotēta; sōtērian pragmateusamenon Epēgage gar; ks'. « Para sou ho epainos mou, en ekklēsią megalę̄ exomologēsomai soi. » Hōsper gar egō dēlon se tois anthrōpois poiō, houtō kai sy pantas anthrōpous didaskeis tēn autēn moi prospherein timēn, nyn men legōn, « Houtos mou estin ho Huios agapētos en hǭ ēudokēsa, autou akouete;» nyn de, « Kai edoxata se, kai palin doxasō. » Houtō tēn peri autou gnōsin apekalypse tǭ Petrǭ, houtō tǭ Paulǭ, houtō dia toutōn palin de anthrōpois. Ekklēsian gar megalēn, tēn mechri tōn termatōn tēs gēs diēkousan prosēgoreuse. • Tas euchas mou apodōsō enōpion tōn phoboumenōn auton. » Euchas entautha ou proseuchas legei, alla tas hyposcheseis. Tautēn gar kai ho nomos tēn diairesin oiden; « Euxę̄ euchēn Kyriǭ, » anti tou, ean hyposchę̄ ti tǭ Theǭ. Epeidē toinyn hypescheto anō dia tōn eis auton pisteuontōn hymnon hyphai- ; nein, saphesteron entautha didaskei, hoti tais epangeliais epithēsei to peras, hina di᾿ autōn tōn pragmatōn hoi ta theia logia meletōntes mathōsi tēn tōn logōn alētheian. Epeidē de ekklēsias emnēmoneusen, anankaiōs ta peri tautēs poieitai thespismata, kai tōn ethnōn hapantōn proagoreuei tēn klēsin. Autous gar penētas onomazei, hōs palai tēs eusebeias ouk eschēkotas ton plouton, alla tę̄ tēs agnoias dedouleukotas penią.
"I will declare your name to my brothers; in the midst of the assembly I will hymn you." From this too it is clear that he uttered these things in a human way, since he also endured in a human way what he spoke of. He calls those who have believed in him brothers; and they are brothers as of a man. As God he is Master and Lord; as man he is also called brother. For he is both only-begotten and firstborn; the one fits him as God and Lord, the other as man. As God he alone was begotten and is called only-begotten; as man he is also called firstborn. The Apostle is witness, saying: "that he might be the firstborn among many brothers." Having declared these things to my brothers, then, he says, I will hymn you through them, preparing them to weave this hymn. Then he fulfills the promise: "You who fear the Lord, praise him; all the seed of Jacob, glorify him; let all the seed of Israel fear him." Since the church is made up both of the nations and of the Jews, he rouses both to the hymn, naming the latter from their forefather, Jacob and Israel, and the former from their virtue, as being enough to adorn them instead of descent. So too it was customary to call "Jews" those from the nations who came over to the law; the history of the Acts teaches us this. For preaching, the divine Apostle said: "Men of Israel, and you who fear God." "For he has not despised or abhorred the petition of the poor, nor turned his face away from me, and when I cried to him he heard me." Hymn, he says, the one who has become the cause of this salvation for you, who would not overlook your most lowly nature but heard, and accomplished salvation for you through my resurrection. For he added: "From you comes my praise; in the great assembly I will confess you." As I make you known to people, so you teach all people to offer me the same honor, now saying, "This is my beloved Son, with whom I am well pleased; listen to him," now, "I have glorified you, and I will glorify you again." So he revealed the knowledge of him to Peter, so to Paul, and through them again to people. He called the church that reaches to the ends of the earth the great assembly. [This indicates … the equality he has with the Father as God.] "I will pay my vows before those who fear him." Here by vows he means not prayers but promises. The law too knows this distinction: "If you vow a vow to the Lord," that is, if you promise something to God. Since, then, he promised above to weave a hymn through those who believe in him, here he teaches more clearly that he will bring the promises to completion, so that those who study the divine oracles may learn the truth of the words through the events themselves. And since he mentioned the assembly, he necessarily makes prophecies about it and foretells the calling of all the nations. He calls them the poor, since of old they did not have the wealth of true religion but were slaves to the poverty of ignorance.
21.27PG 80 80:1021
« Φάγονται πένητες, καὶ ἐμπλησθήσονται, καὶ αἰνέσουσιν Κύριον, οἱ ἐκζητοῦντες αὐτόν. » Οὐ πάντες, οὐδὲ γὰρ πάντες ὑπήκουσαν τῷ Εὐαγγελίῳ, ἀλλ᾽ οἱ τὸν θεῖον εἰσδεξάμενοι πόθον · τούτους ἅτε δὴ πεινῶντας καὶ διψῶντας, κορεσθήσεσθαι ἔφη τῆς ἀθανάτου τροφῆς ἀπολαύσαντας· τὴν δὲ θείαν τροφὴν, καὶ τὴν πνευματικὴν ἴσμεν διδασκαλίαν, καὶ τὴν μυστικὴν καὶ ἀθάνατον εὐωχίαν, ἣν οἱ μεμυημένοι γινώσκουσι. « Ζήσονται αἱ καρδίαι αὐτῶν εἰς αἰῶνα αἰῶνος. • Καὶ γὰρ ἔτι φθαρτὸν περικείμενοι σῶμα, τῇ ἐλπίδι τῆς ἀναστάσεως ψυχαγωγούμενοι, προσμένουσι τὴν ζωὴν αἰώνιον.
« Phagontai penētes, kai emplēsthēsontai, kai ainesousin Kyrion, hoi ekzētountes auton. » Ou pantes, oude gar pantes hypēkousan tǭ Euangeliǭ, all᾽ hoi ton theion eisdexamenoi pothon ; toutous hate dē peinōntas kai dipsōntas, koresthēsesthai ephē tēs athanatou trophēs apolausantas; tēn de theian trophēn, kai tēn pneumatikēn ismen didaskalian, kai tēn mystikēn kai athanaton euōchian, hēn hoi memyēmenoi ginōskousi. « Zēsontai hai kardiai autōn eis aiōna aiōnos. • Kai gar eti phtharton perikeimenoi sōma, tę̄ elpidi tēs anastaseōs psychagōgoumenoi, prosmenousi tēn zōēn aiōnion.
"The poor will eat and be filled, and those who seek him will praise the Lord." Not all, for not all obeyed the Gospel, but those who received the divine longing; these, as hungering and thirsting, he said will be filled, enjoying the immortal food. By divine food we understand both the spiritual teaching and the mystical and immortal feast, which the initiated know. "Their hearts will live for ever and ever." For while still clothed in a corruptible body, cheered by the hope of the resurrection, they await eternal life.
21.28PG 80 80:1021
« Μνησθήσονται καὶ ἐπιστραφήσονται πρὸς Κύριον πάντα τὰ πέρατα τῆς γῆς. » Καλῶς τὸ μνησθήσονται τέθεικε· ἐπειδὴ ὑπὸ τοῦ Θεοῦ τὸ εἶναι δεξάμενοι, τοῦ δημιουργήσαντος ἐπελήσθησαν. Πάντα μέντοι τὰ πέρατα τῆς γῆς, οὐχ ἓν ἔθνος, οὐδὲ δύο, ἀλλ᾽ ἐκ πάντων τῶν κατὰ τὴν οἰκουμένην προσδραμοῦνται μυρίοι, καὶ δέξονται προθύμως τὴν τῆς θεογνωσίας ἀκτῖνα. • Καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν. » Καὶ διδάσκων ὡς οἰκεία τοῦ Θεοῦ ἡ δεσποτεία, καὶ οὐκ ἀλλοτρία, τέθεικεν. « "Ὅτι τοῦ Κυρίου ἡ βασιλεία, καὶ αὐτὸς δεσπόζει τῶν ἐθνῶν. › Οὐ γὰρ μόνον Ἰουδαίων Θεὸς ὁ Θεὸς, ὡς ἐκεῖνοι νομίζουσιν, ἀλλὰ πάσης τῆς τῶν ἀνθρώπων φύσεως ποιητής. Οὕτω καὶ ὁ ᾿Απόστολος ἔφη· "Η Ἰουδαίων ὁ Θεὸς μόνον οὐχὶ δὲ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν· ἐπείπερ εἷς ὁ Θεὸς, ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως.
« Mnēsthēsontai kai epistraphēsontai pros Kyrion panta ta perata tēs gēs. » Kalōs to mnēsthēsontai tetheike; epeidē hypo tou Theou to einai dexamenoi, tou dēmiourgēsantos epelēsthēsan. Panta mentoi ta perata tēs gēs, ouch hen ethnos, oude dyo, all᾽ ek pantōn tōn kata tēn oikoumenēn prosdramountai myrioi, kai dexontai prothymōs tēn tēs theognōsias aktina. • Kai proskynēsousin enōpion autou pasai hai patriai tōn ethnōn. » Kai didaskōn hōs oikeia tou Theou hē despoteia, kai ouk allotria, tetheiken. « "Hoti tou Kyriou hē basileia, kai autos despozei tōn ethnōn. › Ou gar monon Ioudaiōn Theos ho Theos, hōs ekeinoi nomizousin, alla pasēs tēs tōn anthrōpōn physeōs poiētēs. Houtō kai ho ᾿Apostolos ephē; "Ē Ioudaiōn ho Theos monon ouchi de kai ethnōn? nai kai ethnōn; epeiper heis ho Theos, hos dikaiōsei peritomēn ek pisteōs, kai akrobystian dia tēs pisteōs.
"All the ends of the earth will remember and turn to the Lord." He set "they will remember" well, since, having received their being from God, they forgot their Creator. All the ends of the earth: not one nation or two, but countless people from all those throughout the world will run to him and eagerly receive the ray of the knowledge of God. "And all the families of the nations will worship before him." And teaching that lordship is God's own and not alien to him, he set down: "For the kingdom is the Lord's, and he rules over the nations." For God is not God of the Jews only, as they think, but maker of the whole human nature. So too the Apostle said: "Or is God the God of Jews only? Is he not of the nations also? Yes, of the nations also, since God is one, who will justify the circumcised by faith and the uncircumcised through faith."
21.30PG 80 80:1023
« Ἔφαγον καὶ προσεκύνησαν αὐτῷ πάντες οἱ πίονες τῆς γῆς, ἐνώπιον αὐτοῦ προπεσοῦνται πάντες οἱ καταβαίνοντες εἰς γῆν. » Οἱ γὰρ φαγόντες καὶ ἐμπλησθέντες, χάριν ὁμολογοῦντες περὶ τῆς ἀθανάτου τροφῆς, προσκυνήσουσιν ὡς Θεὸν τὸν τούτων γενόμενον χορηγόν. Καὶ ἐπειδὴ ἐν τῷ προτέρῳ στίχῳ τῶν πιόνων ἐμνημόνευσε μόνων, ἅτε δὴ τοιούτων ὑπὸ τῆς θείας ἐκείνης • γεγενημένων τροφῆς, εἰκότως εἶπεν· Ἐνώπιον αὐτοῦ προπεσοῦνται πάντες οἱ καταβαίνοντες εἰς γῆν. » Μετὰ γὰρ τὴν ἐκ νεκρῶν ἀνάστασιν, οἱ μὲν ἑκόντες, οἱ δὲ ἄκοντες, καὶ οἱ μὲν πόθῳ, οἱ δὲ φόβῳ, ταύτην τῷ Θεῷ προσοίσουσι τὴν προσκύνησιν, κατὰ τὴν ἀποστολικὴν ἐκείνην φωνήν· ὅτι « Αὐτῷ κάμψει πᾶν γόνυ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσεται ", ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ πατρός.,
« Ephagon kai prosekynēsan autǭ pantes hoi piones tēs gēs, enōpion autou propesountai pantes hoi katabainontes eis gēn. » Hoi gar phagontes kai emplēsthentes, charin homologountes peri tēs athanatou trophēs, proskynēsousin hōs Theon ton toutōn genomenon chorēgon. Kai epeidē en tǭ proterǭ stichǭ tōn pionōn emnēmoneuse monōn, hate dē toioutōn hypo tēs theias ekeinēs • gegenēmenōn trophēs, eikotōs eipen; Enōpion autou propesountai pantes hoi katabainontes eis gēn. » Meta gar tēn ek nekrōn anastasin, hoi men hekontes, hoi de akontes, kai hoi men pothǭ, hoi de phobǭ, tautēn tǭ Theǭ prosoisousi tēn proskynēsin, kata tēn apostolikēn ekeinēn phōnēn; hoti « Autǭ kampsei pan gony epouraniōn, kai epigeiōn, kai katachthoniōn, kai pasa glōssa exomologēsetai ", hoti Kyrios Iēsous Christos eis doxan Theou patros.,
"All the fat ones of the earth ate and worshiped him; all who go down to the earth will fall down before him." Those who ate and were filled, giving thanks for the immortal food, will worship as God the one who supplied it. And since in the former line he mentioned only the fat, as those who had become such through that divine food, he fittingly said, "All who go down to the earth will fall down before him." For after the resurrection from the dead, some willingly and some unwillingly, some from longing and some from fear, will offer God this worship, according to that apostolic word: "To him every knee shall bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father."
21.31PG 80 80:1023
« Καὶ ἡ ψυχή μου αὐτῷ ζῇ, καὶ τὸ σπέρμα μου δουλεύσει αὐτῷ. › Σπέρμα δὲ τοῦ Δεσπότου Χριστοῦ, οἱ διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας ἀναγεννώμενοι, καὶ τὸ τῆς υἱοθεσίας δεχόμενοι χάρισμα. Διὸ τὴν μὲν αὐτοῦ ψυχὴν αὐτῷ ζῇν, ἀλλ᾽ οὐ δουλεύειν εἴρηκε, τὸ δὲ σπέρμα δουλεύειν. Η γὰρ ληφθεῖσα φύσις ἡνώθη τῇ λαβούσῃ θεότητι, καὶ τῆς αὐτῆς δόξης μετείληχε καὶ τιμῆς.
« Kai hē psychē mou autǭ zę̄, kai to sperma mou douleusei autǭ. › Sperma de tou Despotou Christou, hoi dia tēs tou loutrou palingenesias anagennōmenoi, kai to tēs huiothesias dechomenoi charisma. Dio tēn men autou psychēn autǭ zę̄n, all᾽ ou douleuein eirēke, to de sperma douleuein. Ē gar lēphtheisa physis hēnōthē tę̄ labousę̄ theotēti, kai tēs autēs doxēs meteilēche kai timēs.
"And my soul lives for him, and my seed will serve him." The seed of Christ the Lord are those reborn through the washing of regeneration who receive the gift of adoption. Therefore he said that his soul lives for him but does not serve, while the seed serves. For the nature that was assumed was united to the divinity that assumed it and has come to share the same glory and honor.
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« ᾿Αναγγελήσεται τῷ Κυρίῳ γενεὰ ἡ ἐρχομένη, καὶ ἀναγγελοῦσι τὴν δικαιοσύνην αὐτοῦ λαῷ τῷ τεχθησομένῳ, ὃν ἐποίησεν᾿ ὁ Κύριος. » Οὐ περὶ ταύτης, φησὶ, λέγω τῆς γενεᾶς, καθ᾽ ἣν ἐγὼ ὁ Δαβὶδ ταῦτα προαγορεύω, ἀλλὰ περὶ τῆς ἐσομένης, καὶ τοῦ τεχθησομένου λαοῦ, ὃν αὐτὸς ὁ τῶν ὅλων συνεστήσατο Κύριος. Ὁ μὲν οὖν ταῦτα προηγόρευσεν ἅπαντα. Ἐγὼ δὲ τὴν Ἰουδαίων ἐμβροντησίαν θρηνῶ, ὅτι τοῖς θείοις λογίοις διηνεκῶς ἐντυγχάνοντες, τὴν ἐν τούτοις διαλάμπουσαν οὐ συνορῶσιν ἀλήθειαν, ἀλλ᾽ εἰς τὸν Δαβὶδ εἰρῆσθαι τὸν Ψαλμὸν ἀποφαίνονται, τοῦ βοῶντος ἀκούοντες, « ᾿Αναγγε λήσεται τῷ Κυρίῳ γενεὰ ἡ ἐρχομένη, καὶ ἀναγγελοῦσι τὴν δικαιοσύνην αὐτοῦ, λαῷ τῷ τεχθησομένῳ, ὃν ἐποίησεν ὁ Κύριος· μνησθήσονται καὶ ἐπιστραφήσονται πρὸς Κύριον πάντα τὰ πέρατα τῆς γῆς· καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν. Καὶ ἔφαγον, καὶ προσεκύνησαν αὐτῷ πάντες οἱ πίονες τῆς γῆς. » Τούτων γὰρ οὐδὲν ἐπὶ τοῦ Δαβὶδ ὁρῶμεν γεγενημένον, οὐδὲ ἐπί τινος τῶν ἐκ Δαβίδ. Μόνος δὲ ὁ Δεσπότης Χριστὸς, ὁ ἐκ Δαβὶδ κατὰ σάρκα, ὁ ἐνανθρωπήσας Θεὸς Λόγος, ὁ ἐκ Δαβὶδ λαβὼν τὴν τοῦ δούλου μορφήν· πᾶσαν γὰρ γῆν καὶ θάλασσαν τῆς θεογνωσίας ἐπλήρωσε, καὶ πέπεικε τοὺς πάλαι πλανωμένους, καὶ τοῖς εἰδώλοις προσφέροντας τὴν προσκύνησιν, ἀντὶ τῶν οὐκ ὄντων τὸν ὄντα προσκυνῆσαι Θεόν. Ἀλλὰ τοὺς πρὸς τοὺς Ἰουδαίους λόγους καταλιπόντες, ἐπὶ τοὺς παρόντας ἀγῶνας, καὶ ἐπὶ τὴν τῶν λοιπῶν ψαλμῶν ἑρμηνείαν βαδίσωμεν.
« ᾿Anangelēsetai tǭ Kyriǭ genea hē erchomenē, kai anangelousi tēn dikaiosynēn autou laǭ tǭ techthēsomenǭ, hon epoiēsen᾿ ho Kyrios. » Ou peri tautēs, phēsi, legō tēs geneas, kath᾽ hēn egō ho Dabid tauta proagoreuō, alla peri tēs esomenēs, kai tou techthēsomenou laou, hon autos ho tōn holōn synestēsato Kyrios. Ho men oun tauta proēgoreusen hapanta. Egō de tēn Ioudaiōn embrontēsian thrēnō, hoti tois theiois logiois diēnekōs entynchanontes, tēn en toutois dialampousan ou synorōsin alētheian, all᾽ eis ton Dabid eirēsthai ton Psalmon apophainontai, tou boōntos akouontes, « ᾿Anange lēsetai tǭ Kyriǭ genea hē erchomenē, kai anangelousi tēn dikaiosynēn autou, laǭ tǭ techthēsomenǭ, hon epoiēsen ho Kyrios; mnēsthēsontai kai epistraphēsontai pros Kyrion panta ta perata tēs gēs; kai proskynēsousin enōpion autou pasai hai patriai tōn ethnōn. Kai ephagon, kai prosekynēsan autǭ pantes hoi piones tēs gēs. » Toutōn gar ouden epi tou Dabid horōmen gegenēmenon, oude epi tinos tōn ek Dabid. Monos de ho Despotēs Christos, ho ek Dabid kata sarka, ho enanthrōpēsas Theos Logos, ho ek Dabid labōn tēn tou doulou morphēn; pasan gar gēn kai thalassan tēs theognōsias eplērōse, kai pepeike tous palai planōmenous, kai tois eidōlois prospherontas tēn proskynēsin, anti tōn ouk ontōn ton onta proskynēsai Theon. Alla tous pros tous Ioudaious logous katalipontes, epi tous parontas agōnas, kai epi tēn tōn loipōn psalmōn hermēneian badisōmen.
"A generation that is coming will be proclaimed to the Lord, and they will proclaim his righteousness to a people that will be born, which the Lord made." "I am not speaking," he says, "of this generation, in which I, David, foretell these things, but of the one that will be, and of the people that will be born, whom the Lord of all himself established." He, then, foretold all these things. But I lament the stupefaction of the Jews, that though they constantly read the divine oracles they do not perceive the truth shining out in them, but declare that the psalm was spoken of David, while they hear him cry: "A generation that is coming will be proclaimed to the Lord, and they will proclaim his righteousness to a people that will be born, which the Lord made; all the ends of the earth will remember and turn to the Lord, and all the families of the nations will worship before him. And all the fat ones of the earth ate and worshiped him." For we see none of these things fulfilled in David, nor in any of David's descendants. Only Christ the Lord, who is from David according to the flesh, God the Word made man, who took the form of a servant from David: he filled every land and sea with the knowledge of God, and persuaded those who once went astray and offered worship to idols to worship, instead of things that are not, the God who is. But let us leave the arguments against the Jews and go on to the present contests and to the interpretation of the remaining psalms.
Chapter 22
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Εἰς τὸ τέλος ψαλμὸς τῷ Δαβίδ. » ["Αδεται ὁ προκείμενος ψαλμὸς ἐκ προσώπου τῶν ἐθνῶν ἀγαλλομένων ἐπὶ τῷ ποιμᾶναι αὐτά· καὶ μὴν καὶ τὴν μυστικὴν ἐξηγοῦνται εὐωχίαν ἣν παρέθηκεν αὐτοῖς ὁ ποιμαίνων αὐτούς. ] « Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει. » Τὴν αὐτὴν ἔχει καὶ ταῦτα τοῖς προερμηνευθεῖσι διάνοιαν. Εἰρηκὼς γὰρ ἐν τῷ πρὸ τούτου ψαλμῷ, - « Φάγονται πένητες, καὶ ἐμπλησθήσονται, καὶ αἰνέσουσι Κύριον οἱ ἐκζητοῦντες αὐτόν · · καὶ πάλιν, « Ἔφαγον, καὶ προσεκύνησαν πάντες οἱ πίονες τῆς γῆς · · ὑποδείκνυσιν ἐνταῦθα τὸν τῆς τοιαύτης τροφῆς χορηγόν · καὶ καλεῖ τὸν τροφέα ποιμένα· Οὕτω γὰρ καὶ ὁ Δεσπότης Χριστὸς ἑαυτὸν προσηγόρευσεν· « Ἐγώ εἰμι ὁ ποιμὴν ὁ καλὸς, καὶ γινώσκω τὰ ἐμὰ, καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν. » Οὕτως ἑαυτὸν καὶ διὰ Ἰεζεκιὴλ ἐκάλεσε τοῦ προφήτου. Κάἀνταῦθα τοίνυν ἅπαντες οἱ τῆς σωτηρίου τροφῆς ἀπολαύσαντες βοῶσι· • Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει. » Παντοδαπὴν γὰρ ἀπόλαυσιν ἀγαθῶν ὁ ποιμὴν οὗτος τοῖς ὑπ᾿ αὐτοῦ ποιμαινομένοις χαρίζεται.
Eis to telos psalmos tǭ Dabid. » ["Adetai ho prokeimenos psalmos ek prosōpou tōn ethnōn agallomenōn epi tǭ poimanai auta; kai mēn kai tēn mystikēn exēgountai euōchian hēn parethēken autois ho poimainōn autous. ] « Kyrios poimainei me, kai ouden me hysterēsei. » Tēn autēn echei kai tauta tois proermēneutheisi dianoian. Eirēkōs gar en tǭ pro toutou psalmǭ, - « Phagontai penētes, kai emplēsthēsontai, kai ainesousi Kyrion hoi ekzētountes auton ; ; kai palin, « Ephagon, kai prosekynēsan pantes hoi piones tēs gēs ; ; hypodeiknysin entautha ton tēs toiautēs trophēs chorēgon ; kai kalei ton trophea poimena; Houtō gar kai ho Despotēs Christos heauton prosēgoreusen; « Egō eimi ho poimēn ho kalos, kai ginōskō ta ema, kai ginōskomai hypo tōn emōn. » Houtōs heauton kai dia Iezekiēl ekalese tou prophētou. Kaantautha toinyn hapantes hoi tēs sōtēriou trophēs apolausantes boōsi; • Kyrios poimainei me, kai ouden me hysterēsei. » Pantodapēn gar apolausin agathōn ho poimēn houtos tois hyp᾿ autou poimainomenois charizetai.
"To the end; a psalm of David." [The present psalm is sung in the person of the nations, who exult that he shepherds them; and indeed they also describe the mystical feast that the one who shepherds them set before them.] "The Lord shepherds me, and I shall lack nothing." These words too have the same sense as those interpreted before. For having said in the psalm before this, "The poor will eat and be filled, and those who seek him will praise the Lord," and again, "All the fat ones of the earth ate and worshiped," he here shows the provider of such food, and calls the one who feeds a shepherd. For so Christ the Lord named himself: "I am the good shepherd, and I know my own and am known by my own." So too he called himself through the prophet Ezekiel. Here, then, all who have enjoyed the saving food cry out: "The Lord shepherds me, and I shall lack nothing." For this shepherd grants every kind of good things to those shepherded by him.
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« Εἰς τόπον χλόης, ἐκεῖ με κατεσκήνωσεν. » Ἐπειδὴ ποιμένα τὸν τῶν ἀγαθῶν προσηγόρευσε χορηγὸν, εἰκότως καὶ τῆς τῶν προβάτων τροφῆς τροπικῶς ἐμνημόνευσε. Χλόην δὲ ἐνταῦθα τὴν ἱερὰν τῶν θείων λογίων διδασκαλίαν καλεῖ. Πρότερον γὰρ ἐκτρέφει τοῖς λόγοις, καὶ τότε τὴν μυστικωτέραν προσφέρει τροφήν. « Ἐπὶ ὕδατος ἀναπαύσεως ἐξέθρεψέ με.» Τὸ τῆς παλιγγενεσίας ὕδωρ αἰνίττεται, ἐν ᾧ βαπτιζόμενος ὁ τῆς χάριτος ἐφιέμενος, ἀποδύεται μὲν τὸ γῆρας τῆς ἁμαρτίας, νέος δὲ ἀντὶ γεγηρακότος ἀποτελεῖται. « Τὴν ψυχήν μου ἐπέστρεψεν· ὠδήγησε με ἐπὶ τρίβους δικαιοσύνης. » Τούτων δέ μοι, φησὶ, μεταδέδωκε, πρότερόν με τῆς πλάνης ἐλευθερώσας, καὶ τὴν εὐθεῖαν ὁδὸν παρασκευάσας ὁδεύειν. Ἕνεκεν τοῦ ὀνόματος αὐτοῦ. ῞Απαντα δὲ ταῦτα τῆς αὐτοῦ δῶρα φιλοτιμίας · οὐ γὰρ διὰ τὴν ἡμετέ ραν ἀρετὴν ἀπελαύσαμεν τούτων. Τοιοῦτον τοί νυν ἐπίκουρον ἔχων, καὶ πρόμαχον, οὐδὲ αὐτὰς δείσω τοῦ θανάτου τὰς πύλας, ἀλλὰ παντὸς θανάτου καταφρονήσω. Τοῦτο γὰρ ἐπήγαγεν
« Eis topon chloēs, ekei me kateskēnōsen. » Epeidē poimena ton tōn agathōn prosēgoreuse chorēgon, eikotōs kai tēs tōn probatōn trophēs tropikōs emnēmoneuse. Chloēn de entautha tēn hieran tōn theiōn logiōn didaskalian kalei. Proteron gar ektrephei tois logois, kai tote tēn mystikōteran prospherei trophēn. « Epi hydatos anapauseōs exethrepse me.» To tēs palingenesias hydōr ainittetai, en hǭ baptizomenos ho tēs charitos ephiemenos, apodyetai men to gēras tēs hamartias, neos de anti gegērakotos apoteleitai. « Tēn psychēn mou epestrepsen; ōdēgēse me epi tribous dikaiosynēs. » Toutōn de moi, phēsi, metadedōke, proteron me tēs planēs eleutherōsas, kai tēn eutheian hodon paraskeuasas hodeuein. Heneken tou onomatos autou. ῾Apanta de tauta tēs autou dōra philotimias ; ou gar dia tēn hēmete ran aretēn apelausamen toutōn. Toiouton toi nyn epikouron echōn, kai promachon, oude autas deisō tou thanatou tas pylas, alla pantos thanatou kataphronēsō. Touto gar epēgagen
"In a place of green pasture, there he made me dwell." Since he called the provider of good things a shepherd, he fittingly mentioned, figuratively, the food of sheep too. Here he calls green pasture the sacred teaching of the divine oracles. For first he nourishes with words, and then he offers the more mystical food. "Beside the water of rest he reared me." He hints at the water of rebirth, in which the one who longs for grace is baptized, puts off the old age of sin, and is made new instead of aged. "He restored my soul; he led me on paths of righteousness." "He gave me a share in these things," he says, "first freeing me from error and making me able to walk the straight road." "For his name's sake." All these are gifts of his generosity, for we did not enjoy them because of our own virtue. "Having such a helper and champion, then, I shall not fear even the gates of death themselves, but shall despise every death." For this is what he added:
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· Ἐὰν γὰρ καὶ πορευθῶ ἐν μέσῳ σκιᾶς θανά του, οὐ φοβηθήσομαι κακὰ, ὅτι σὺ μετ᾿ ἐμοῦ εἶ. » Προστίθησι δὲ τούτοις καὶ ἕτερα· « Ἡ ῥάβδος σου, καὶ ἡ βακτηρία σου, αὗταί με παρεκάλεσαν. » Τῇ μὲν γὰρ ὑπερείδει μου τὴν ἀσθένειαν, τῇ δὲ ποδηγεῖ πρὸς τὴν εὐθεῖαν ὁδόν · οὐκ ἂν δὲ τις ἁμάρτοι, τὸν σωτήριον οὕτως ὀνομάζων σταυρόν. Τῇ γὰρ τούτου σφραγίδι καὶ μνήμῃ τῶν πολεμίων δαιμόνων ἀπαλλαττόμεθα καὶ πρὸς τὴν ἀληθῆ ποδηγούμεθα τρίβον. [Καὶ τοῦτό ἐστι τὸ, ῥάβδος σου καὶ ἡ βακτηρία σου, αὗταί με παρεκάλεσαν· ἀπὸ γὰρ δύο ῥάβδων συναγόμενος γίνεται σταυρός· τῇ μὲν ὀρθῇ βακτηρίᾳ ἡμᾶς τοὺς εἰς αὐτὸν πιστεύοντας στηρίζων καὶ εὐθύνων καὶ ἀσθενοῦντας ἐνισχύων · τῇ δὲ πλαγίᾳ ὡς ῥάβδῳ κατὰ τῶν δαιμόνων χρώμενος. ]
; Ean gar kai poreuthō en mesǭ skias thana tou, ou phobēthēsomai kaka, hoti sy met᾿ emou ei. » Prostithēsi de toutois kai hetera; « Hē rhabdos sou, kai hē baktēria sou, hautai me parekalesan. » Tę̄ men gar hypereidei mou tēn astheneian, tę̄ de podēgei pros tēn eutheian hodon ; ouk an de tis hamartoi, ton sōtērion houtōs onomazōn stauron. Tę̄ gar toutou sphragidi kai mnēmę̄ tōn polemiōn daimonōn apallattometha kai pros tēn alēthē podēgoumetha tribon. [Kai touto esti to, rhabdos sou kai hē baktēria sou, hautai me parekalesan; apo gar dyo rhabdōn synagomenos ginetai stauros; tę̄ men orthę̄ baktērią hēmas tous eis auton pisteuontas stērizōn kai euthynōn kai asthenountas enischyōn ; tę̄ de plagią hōs rhabdǭ kata tōn daimonōn chrōmenos. ]
"For even if I walk in the midst of the shadow of death, I will fear no evils, for you are with me." And he adds other things to these: "Your rod and your staff, these comforted me." "With the one he supports my weakness, with the other he guides me to the straight road." One would not go wrong in giving this name to the saving cross. For by its seal and remembrance we are set free from the hostile demons and guided to the true path. [And this is the meaning of "Your rod and your staff, these comforted me": for a cross is made by putting two rods together. With the upright staff he supports and directs us who believe in him and strengthens the weak; the crosswise one he uses as a rod against the demons.]
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« Ἡτοίμασας ἐνώπιόν μου τράπεζαν ἐξεναντίας τῶν θλιβόντων με· ἐλίπανας ἐν ἐλαίῳ τὴν κεφαλήν μου καὶ τὸ ποτήριόν σου μεθύσκον με ὡσεὶ κράτιστον . » Δῆλα ταῦτα τοῖς μεμυημένοις, καὶ ἑρμηνείας οὐδεμιᾶς δεόμενα. Ἴσασι γὰρ καὶ τὸ πνευματικὸν ἔλαιον, ᾧ τὴν κεφαλὴν ἐπιάνθησαν· καὶ τὴν κρατύνουσαν, ἀλλ᾽ οὐ διαλύουσαν μέθην · καὶ τὴν μυστικὴν τροφὴν, ἣν προτίθησιν ἡμῖν ὁ πρὸς τῷ ποιμαίνειν καὶ νυμφίος γενόμενος. Τούτοις δὲ, φησὶ, τοῖς ἀγαθοῖς εἰστίασάς με , τῶν δυσμενῶν ἀνιωμένων καὶ τρυχομένων, ὅτι οἱ πάλαι σφίσι δουλεύοντες, τοσαύτης μεταβολῆς τετυχήκασιν.
« Hētoimasas enōpion mou trapezan exenantias tōn thlibontōn me; elipanas en elaiǭ tēn kephalēn mou kai to potērion sou methyskon me hōsei kratiston . » Dēla tauta tois memyēmenois, kai hermēneias oudemias deomena. Isasi gar kai to pneumatikon elaion, hǭ tēn kephalēn epianthēsan; kai tēn kratynousan, all᾽ ou dialyousan methēn ; kai tēn mystikēn trophēn, hēn protithēsin hēmin ho pros tǭ poimainein kai nymphios genomenos. Toutois de, phēsi, tois agathois eistiasas me , tōn dysmenōn aniōmenōn kai trychomenōn, hoti hoi palai sphisi douleuontes, tosautēs metabolēs tetychēkasin.
"You prepared a table before me in the face of those who afflict me; you anointed my head with oil, and your cup intoxicates me like the strongest wine." These things are plain to the initiated and need no interpretation. For they know both the spiritual oil with which their head was anointed, and the intoxication that strengthens and does not unhinge, and the mystical food that the one who, besides shepherding, became also a bridegroom sets before us. "With these good things," he says, "you feasted me, while my enemies are grieved and consumed because those who were once their slaves have met with so great a change."
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« Καὶ τὸ ἔλεός σου καταδιώξεται με πάσας τὰς ἡμέρας τῆς ζωῆς μου· καὶ τὸ κατοικεῖν με ἐν οἴκῳ Κυρίου εἰς μακρότητα ἡμερῶν. » Τούτων δὲ πρόξενος τῶν ἀγαθῶν ἡ ἄῤῥητός σου φιλανθρωπία, τὴν ἡμετέραν ἱκετείαν οὐκ ἀναμείνασα ἀλλὰ καθάπερ τινὰς φεύγοντας καταδιώξασά τε, καὶ φθάσασα καὶ μεταδοῦσα τῆς σωτηρίας, καὶ τὴν ἐν τοῖς θείοις οἴκοις παρασχοῦσα διαγωγὴν, ἔν τε τῷ παρόντι βίῳ, καὶ ἐν τῷ μέλλοντι. Τοῦτο γὰρ παρεδήλωσεν εἰρηκώς · « Εἰς μακρότητα ἡμερῶν, » τοῦτ᾽ ἔστιν ἀεὶ, καὶ διηνεκῶς. Τοῦτο δὲ τοῖς αἰῶσιν ἐκείνοις ἁρμόττει, οἳ πέρας οὐκ ἔχουσιν.
« Kai to eleos sou katadiōxetai me pasas tas hēmeras tēs zōēs mou; kai to katoikein me en oikǭ Kyriou eis makrotēta hēmerōn. » Toutōn de proxenos tōn agathōn hē arrhētos sou philanthrōpia, tēn hēmeteran hiketeian ouk anameinasa alla kathaper tinas pheugontas katadiōxasa te, kai phthasasa kai metadousa tēs sōtērias, kai tēn en tois theiois oikois paraschousa diagōgēn, en te tǭ paronti biǭ, kai en tǭ mellonti. Touto gar paredēlōsen eirēkōs ; « Eis makrotēta hēmerōn, » tout᾽ estin aei, kai diēnekōs. Touto de tois aiōsin ekeinois harmottei, hoi peras ouk echousin.
"And your mercy will pursue me all the days of my life, and my dwelling in the house of the Lord will be for length of days." "The cause of these good things is your unspeakable love for humankind, which did not wait for our supplication but, as though we were running away, pursued and overtook us, gave us a share in salvation, and granted us a life in the divine houses, both in the present life and in the one to come." For this is what he indicated by saying, "for length of days," that is, always and without end. And this fits those ages that have no end.
Chapter 23
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« Ψαλμὸς τῷ Δαβίδ. » Ἐν ἐνίοις ἀντιγράφοις εὗρον, « τῆς μιᾶς τῶν Σαββάτων. » Ἐν δὲ γε τῷ Ἑξαπλῷ τοῦτο οὐ πρόσκειται. Πλὴν ἵνα μηδὲ τοῦτο καταλίπωμεν ἀνερμήνευτον, εἰδέναι χρὴ ὡς δὲ τὴν δεσποτικὴν ἀνάστασιν προσημαίνει, μεθ' ἣν πᾶσα γῆ καὶ θάλασσα τὰς τῆς θεογνωσίας ἀκτῖνας ἐδέξατο· οὕτω δὲ καὶ ὁ ψαλμὸς προαγορεύει, καὶ πρὸς τούτῳ τὴν εἰς οὐρανοὺς ἄνοδον τοῦ Δεσπότου. « Τοῦ Κυρίου ἡ γῆ, καὶ τὸ πλήρωμα αὐτῆς· ἡ οἰκουμένη, καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ. » Ἐπειδὴ γὰρ ὑπελάμβανον Ἰουδαῖοι μόνης αὐτὸν δεσπόζειν τῆς Παλαιστίνης, καὶ μόνων αὐτῶν προμηθεῖσθαι, μόνων αὐτῶν ὄντα Θεὸν, εἰκότως ὁ προφητικὸς διδάσκει λόγος, ὅτι πάσης δεσπόζει τῆς οἰκουμένης. Δεσπόζει δὲ αὐτῆς, οὐχ ἁρπάσας τὴν ἐξουσίαν, οὐδὲ ἄλλον τινὰ τῆς δεσποτείας στερήσας· ἀλλ᾽ αὐτὸς αὐτὴν δημιουργήσας, καὶ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγαγών.
« Psalmos tǭ Dabid. » En eniois antigraphois heuron, « tēs mias tōn Sabbatōn. » En de ge tǭ Hexaplǭ touto ou proskeitai. Plēn hina mēde touto katalipōmen anermēneuton, eidenai chrē hōs de tēn despotikēn anastasin prosēmainei, meth' hēn pasa gē kai thalassa tas tēs theognōsias aktinas edexato; houtō de kai ho psalmos proagoreuei, kai pros toutǭ tēn eis ouranous anodon tou Despotou. « Tou Kyriou hē gē, kai to plērōma autēs; hē oikoumenē, kai pantes hoi katoikountes en autę̄. » Epeidē gar hypelambanon Ioudaioi monēs auton despozein tēs Palaistinēs, kai monōn autōn promētheisthai, monōn autōn onta Theon, eikotōs ho prophētikos didaskei logos, hoti pasēs despozei tēs oikoumenēs. Despozei de autēs, ouch harpasas tēn exousian, oude allon tina tēs despoteias sterēsas; all᾽ autos autēn dēmiourgēsas, kai ek tou mē ontos eis to einai paragagōn.
"A psalm of David." In some copies I found, "of the first day of the week." But in the Hexapla this is not added. Still, so as not to leave even this uninterpreted, one should know that it foretells the Lord's resurrection, after which every land and sea received the rays of the knowledge of God. So the psalm also foretells this, and besides it the Lord's ascent into heaven. "The earth is the Lord's, and its fullness; the world, and all who dwell in it." Since the Jews supposed that he ruled Palestine alone and cared for them alone, being God of them alone, the prophetic word fittingly teaches that he rules the whole world. And he rules it not by seizing the authority or depriving anyone else of the dominion, but because he himself created it and brought it from non-being into being.
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• Αὐτὸς γὰρ ἐπὶ θαλασσῶν ἐθεμελίωσεν αὐτὴν, καὶ ἐπὶ ποταμῶν ἡτοίμασεν αὐτήν. » Διὰ τούτων δὲ, οὐ μόνον τὴν δημιουργίαν, ἀλλὰ καὶ τὴν πρόνοιαν δείκνυσι· φύσει γὰρ ἡ γῆ οὖσα ξηρά, ἀναλογοῦσαν νοτίδα δεδώρηται, ἔξωθεν μὲν καὶ διὰ μέσου τοῖς μεγίστοις αὐτὴν συνάψας πελάγεσι, ποταμοὺς δὲ ὅτι μάλιστα πλείστους, καὶ μεγίστους, καὶ μέντοι καὶ πηγὰς, ἐν μέσαις ταῖς ἠπείροις, τοὺς μὲν διατρέχειν ἀεὶ, τὰς δὲ ἀναβλυστάνειν παρασκευάσας. Οὕτω καὶ τοῦ Θεοῦ τὴν δεσποτείαν ὑποδείξας, καὶ τῶν ἐθνῶν τὴν ἐπίγνωσιν προθεσπίσας, τὴν περὶ τῆς ἀρετῆς προσφέρει παραίνεσιν, εἰς ἐρώτησιν καὶ ἀπόκρισιν πάλιν σχηματίσας τὸν λόγον.
• Autos gar epi thalassōn ethemeliōsen autēn, kai epi potamōn hētoimasen autēn. » Dia toutōn de, ou monon tēn dēmiourgian, alla kai tēn pronoian deiknysi; physei gar hē gē ousa xēra, analogousan notida dedōrētai, exōthen men kai dia mesou tois megistois autēn synapsas pelagesi, potamous de hoti malista pleistous, kai megistous, kai mentoi kai pēgas, en mesais tais ēpeirois, tous men diatrechein aei, tas de anablystanein paraskeuasas. Houtō kai tou Theou tēn despoteian hypodeixas, kai tōn ethnōn tēn epignōsin prothespisas, tēn peri tēs aretēs prospherei parainesin, eis erōtēsin kai apokrisin palin schēmatisas ton logon.
"For he founded it upon the seas, and prepared it upon the rivers." By these words he shows not only the creation but also providence. For the earth, being dry by nature, has been given proportionate moisture: he joined it to the greatest seas on the outside and through its middle, and arranged very many and very great rivers, and springs too, in the midst of the continents, the rivers always to run and the springs to gush up. Having thus shown God's dominion and foretold the knowledge of him among the nations, he offers the exhortation to virtue, again shaping his discourse as question and answer.
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« Τίς (γὰρ, φησὶν,) ἀναβήσεται εἰς τὸ ὄρος τοῦ Κυρίου; καὶ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ; • Ὄρος δὲ ἐνταῦθα, οὐ τὸ ἐπίγειον λέγει τὸ τῆς Σιῶν, ἀλλὰ τὸ ἐπουράνιον, ὅπερ ὁ μακάριος ὑπέδειξε Παῦλος· « Προσεληλύθατε, λέγων, Σιὼν ὅρει, καὶ πόλει Θεοῦ ζῶντος Ἱερουσαλήμ ἐπουρανίῳ. · Ἐπειδὴ γὰρ προεδίδαξεν, ὅτι ποιητής ἐστι καὶ δημιουργὸς ὁ τῶν ὅλων. Θεὸς, εἰκότως τὴν πρὸς αὐτὸν φέρουσαν ὁδὸν δείκνυσι, καὶ ποιεῖται τὴν ἀπόκρισιν δὲ πρὸς τὴν ἐρώτησιν.
« Tis (gar, phēsin,) anabēsetai eis to oros tou Kyriou? kai tis stēsetai en topǭ hagiǭ autou? • Oros de entautha, ou to epigeion legei to tēs Siōn, alla to epouranion, hoper ho makarios hypedeixe Paulos; « Proselēlythate, legōn, Siōn horei, kai polei Theou zōntos Hierousalēm epouraniǭ. ; Epeidē gar proedidaxen, hoti poiētēs esti kai dēmiourgos ho tōn holōn. Theos, eikotōs tēn pros auton pherousan hodon deiknysi, kai poieitai tēn apokrisin de pros tēn erōtēsin.
"Who," he says, "will ascend to the mountain of the Lord? And who will stand in his holy place?" By mountain here he does not mean the earthly one, that of Zion, but the heavenly one, which the blessed Paul pointed to when he said: "You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem." Since he taught before that the God of all is maker and creator, he fittingly shows the road that leads to him, and gives the answer to the question.
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« ᾿Αθῶος χερσὶ, καὶ καθαρὸς τῇ καρδίᾳ· ὃς οὐκ ἔλαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ, καὶ οὐκ ὤμοσεν ἐπὶ δόλῳ τῷ πλησίον αὐτοῦ. » Προσήκει, φησὶ, τὸν εἰς ἐκεῖνο τὸ ὄρος ἀναβῆναι ποθοῦντα, καὶ λογισμῶν ἀτόπων τὴν ψυχὴν, καθαρεύειν, καὶ πράξεων τοιουτοτρόπων ἐλευθέρας ἔχειν τὰς χεῖρας. Τὰς γὰρ δὴ χεῖρας, ἀντὶ πράξεων τέθεικε · διὰ δὲ τῆς καρδίας, τὰς ἐνθυμήσεις ἡνίξατο. Τῇ μὲν γὰρ βουλευόμεθα, ταῖς δὲ πράττομεν. Προσήκει δὲ, φησὶ, τὸν τοιοῦτον μηδενὸς τῶν ῥεόντων καὶ φθειρομένων ἐφίεσθαι · ταῦτα γὰρ ἐκάλεσε μάταια· οὕτω γὰρ αὐτὰ καὶ ὁ Ἐκκλησιαστὴς ὀνομάζει, « Ματαιότης, λέγων, ματαιοτήτων, τὰ πάντα ματαιότης. • Καὶ ἐπειδὴ καὶ δόλος καὶ παράβασις ὄρκων τῇ φιλοχρηματίᾳ συνέζευκται, εἰκότως καὶ ταῦτα μετ' ἐκείνης ἀπαγορεύει· « Καὶ οὐκ ὤμοσεν ἐπὶ δόλῳ τῷ πλησίον αὐτοῦ. » Εἶτα δείκνυσι τὸν τῶν κατορθωμάτων τούτων καρπόν.
« ᾿Athōos chersi, kai katharos tę̄ kardią; hos ouk elaben epi mataiǭ tēn psychēn autou, kai ouk ōmosen epi dolǭ tǭ plēsion autou. » Prosēkei, phēsi, ton eis ekeino to oros anabēnai pothounta, kai logismōn atopōn tēn psychēn, kathareuein, kai praxeōn toioutotropōn eleutheras echein tas cheiras. Tas gar dē cheiras, anti praxeōn tetheike ; dia de tēs kardias, tas enthymēseis hēnixato. Tę̄ men gar bouleuometha, tais de prattomen. Prosēkei de, phēsi, ton toiouton mēdenos tōn rheontōn kai phtheiromenōn ephiesthai ; tauta gar ekalese mataia; houtō gar auta kai ho Ekklēsiastēs onomazei, « Mataiotēs, legōn, mataiotētōn, ta panta mataiotēs. • Kai epeidē kai dolos kai parabasis orkōn tę̄ philochrēmatią synezeuktai, eikotōs kai tauta met' ekeinēs apagoreuei; « Kai ouk ōmosen epi dolǭ tǭ plēsion autou. » Eita deiknysi ton tōn katorthōmatōn toutōn karpon.
"Innocent in hands and pure in heart, who did not take his soul in vain, and did not swear deceitfully to his neighbor." "One who longs to ascend that mountain," he says, "ought to keep his soul pure of unseemly thoughts and his hands free of deeds of the same kind." He set hands for deeds, and by the heart he hinted at thoughts: with the one we deliberate, with the other we act. "Such a one ought," he says, "to desire none of the things that flow away and perish"; for these he called vain. So Ecclesiastes names them, saying, "Vanity of vanities, all is vanity." And since deceit and the breaking of oaths are yoked with the love of money, he fittingly forbids these along with it: "and did not swear deceitfully to his neighbor." Then he shows the fruit of these good deeds.
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« Οὗτος λήψεται εὐλογίαν παρὰ Κυρίου, καὶ ἐλεημοσύνην παρὰ Θεοῦ σωτῆρος αὐτοῦ. » Κομιδῆ δὲ προσφυῶς τὴν ἐλεημοσύνην τῇ εὐλογίᾳ συνέζευξε. Καὶ γὰρ αἱ νομιζόμεναι ἀντιδόσεις διὰ μόνην τὴν θείαν φιλανθρωπίαν τοῖς ἀνθρώποις παρέχοντα. Πᾶσαι γὰρ τῶν ἀνθρώπων αἱ δικαιοσύναι, οὐδὲν πρὸς τὰς ἤδη δεδομένας ὑπὸ τοῦ Θεοῦ δωρεὰς ἀποχρῶσι, μήπου γε δὴ πρὸς τὰς ἐσομένας, αἳ καὶ λογισμὸν ἀνθρώπινον ὑπερβαίνουσιν.
« Houtos lēpsetai eulogian para Kyriou, kai eleēmosynēn para Theou sōtēros autou. » Komidē de prosphyōs tēn eleēmosynēn tę̄ eulogią synezeuxe. Kai gar hai nomizomenai antidoseis dia monēn tēn theian philanthrōpian tois anthrōpois parechonta. Pasai gar tōn anthrōpōn hai dikaiosynai, ouden pros tas ēdē dedomenas hypo tou Theou dōreas apochrōsi, mēpou ge dē pros tas esomenas, hai kai logismon anthrōpinon hyperbainousin.
"This one will receive blessing from the Lord, and mercy from God his Savior." Very aptly he yoked mercy with blessing. For even what are thought to be rewards are given to human beings only because of God's love for humankind. For all the righteous deeds of human beings are not enough to match the gifts God has already given, much less those still to come, which surpass even human reckoning.
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Αύτη ἡ γενεὰ ζητούντων τὸν Κύριον τ, ζητουντων τὸ πρόσωπον τοῦ Θεοῦ Ἰακώβ. » Οἱ κατά ταύτας, φησὶ, τὰς ὑποθήκας βιοῦν προαιρούμενοι, τῷ ὄντι ποθοῦσι τῆς ἀρετῆς τὸν νομοθέτην ἰδεῖν, ὃς πάλαι ποτὲ καὶ τὸν μέγαν Ἰακὼβ τῆς οἰκείας ἐπι φανείας ἠξίωσεν. Ἐν μὲν οὖν τῷ ἑνδεκάτῳ ψαλμῷ περὶ γενεᾶς ἑτέρας ὁ Προφήτης διαλεγόμενος, πάσῃ κακίᾳ καὶ πονηρίᾳ συζώσης ἠντιβόλει τὸν Θεὸν λέγων το· « Σὺ, Κύριε, φυλάξεις ἡμᾶς, καὶ διατηρήσεις ἡμᾶς ἀπὸ τῆς γενεᾶς ταύτης καὶ εἰς τὸν αἰῶνα. » Ἐνταῦθα δὲ τἀναντία θεσπίζει · • Αὕτη ἡ γενεὰ ζητούντων τὸν Κύριον. » Μετὰ γὰρ τὴν ἐνανθρώπησιν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν, πᾶσα ἡ γῆ καὶ θάλασσα τῷ θείῳ πεισθεῖσα κηρύγματι, κατέλιπε μὲν τοὺς πατρῴους θεοὺς, τοῦ δὲ Ἰακὼβ ἐπιζητεῖ τὸν Θεόν. Οὕτω προαγορεύσας τῆς οἰκουμένης τὴν σωτηρίαν, διδάσκει λοιπὸν τοὺς τῇ πίστει προσεληλυθότας, ὡς οὐ μόνον ἀνέστη τοῦ θανάτου καταλύσας τὸ κράτος ὁ Δεσπότης Χριστὸς, ἀλλὰ καὶ εἰς οὐρανοὺς ἀνελήλυθεν. Ἐπειδὴ δε γὰρ ὁ πρῶτος καὶ εἰκοστὸς ψαλμὸς τὰ τῶν σωτηρίων παθημάτων εἶχε θεσπίσματα, καὶ τῆς τῶν ἐθνῶν σωτηρίας τὴν προφητείαν, εἰκότως πάλιν ἐνταῦθα σε τῶν ἐθνῶν μνημονεύσας, καὶ τὴν τούτων ἐπίγνωσιν χρησμῳδήσας, καὶ τὴν Δεσποτικὴν ἀνάληψιν προδιαγράφει, καὶ δείκνυσιν ἡμῖν ἀγγέλων χοροὺς, τοὺς μὲν ἡγουμένους τοῦ Δεσπότου Χριστοῦ, τοὺς δὲ ἄνωθεν πυνθανομένους, καὶ μαθεῖν ἐφιεμένους τί τὸ παράδοξον θέαμα.
Autē hē genea zētountōn ton Kyrion t, zētountōn to prosōpon tou Theou Iakōb. » Hoi kata tautas, phēsi, tas hypothēkas bioun proairoumenoi, tǭ onti pothousi tēs aretēs ton nomothetēn idein, hos palai pote kai ton megan Iakōb tēs oikeias epi phaneias ēxiōsen. En men oun tǭ hendekatǭ psalmǭ peri geneas heteras ho Prophētēs dialegomenos, pasę̄ kakią kai ponērią syzōsēs ēntibolei ton Theon legōn to; « Sy, Kyrie, phylaxeis hēmas, kai diatērēseis hēmas apo tēs geneas tautēs kai eis ton aiōna. » Entautha de tanantia thespizei ; • Hautē hē genea zētountōn ton Kyrion. » Meta gar tēn enanthrōpēsin tou Theou kai Sōtēros hēmōn, pasa hē gē kai thalassa tǭ theiǭ peistheisa kērygmati, katelipe men tous patrǭous theous, tou de Iakōb epizētei ton Theon. Houtō proagoreusas tēs oikoumenēs tēn sōtērian, didaskei loipon tous tę̄ pistei proselēlythotas, hōs ou monon anestē tou thanatou katalysas to kratos ho Despotēs Christos, alla kai eis ouranous anelēlythen. Epeidē de gar ho prōtos kai eikostos psalmos ta tōn sōtēriōn pathēmatōn eiche thespismata, kai tēs tōn ethnōn sōtērias tēn prophēteian, eikotōs palin entautha se tōn ethnōn mnēmoneusas, kai tēn toutōn epignōsin chrēsmǭdēsas, kai tēn Despotikēn analēpsin prodiagraphei, kai deiknysin hēmin angelōn chorous, tous men hēgoumenous tou Despotou Christou, tous de anōthen pynthanomenous, kai mathein ephiemenous ti to paradoxon theama.
"This is the generation of those who seek the Lord, who seek the face of the God of Jacob." "Those who choose to live by these precepts," he says, "truly long to see the lawgiver of virtue, who once granted the great Jacob his own appearing." In the eleventh psalm the prophet, speaking of another generation that lived with every vice and wickedness, entreated God, saying: "You, O Lord, will guard us and preserve us from this generation and forever." Here he foretells the opposite: "This is the generation of those who seek the Lord." For after the incarnation of our God and Savior, every land and sea, persuaded by the divine preaching, left its ancestral gods and seeks the God of Jacob. Having thus foretold the salvation of the world, he next teaches those who have come to faith that Christ the Lord not only rose, destroying the power of death, but also ascended into heaven. Since the twenty-first psalm contained the oracles of the saving sufferings and the prophecy of the salvation of the nations, he fittingly mentions the nations here again, and having foretold their knowledge of God, he also sketches in advance the Lord's ascension, and shows us choirs of angels, some going before Christ the Lord, others above asking and eager to learn what the astonishing sight is.
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"Αρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι · καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης. Τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; Κύριος κραταιὸς καὶ δυνατὸς, Κύριος δυνατὸς ἐν πολέμῳ. "Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι · καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης. Τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; Κύριος τῶν δυνάμενων, αὐτός ἐστιν ὁ᾽ βασιλεὺς τῆς δόξης. » Καί μοι θαυμαζέτω μηδεὶς ἄγνοιαν ἀκούων τῶν ἀοράτων δυνάμεων · οὔτε γὰρ προῖσασιν, οὔτε ἴσασιν ἅπαντα· μόνη δὲ ἡ θεία φύσις ταύτην ἔχει την γνῶσιν. "Αγγελοι δὲ καὶ ἀρχάγγελοι, καὶ αἱ ἄλλαι τῶν ἀοράτων δυνάμεων συμμορίαι, τοσαῦτα ἴσασιν, ὅσα διδάσκονται· οὗ δὴ χάριν καὶ ὁ θεῖος ᾿Απόστολος περὶ αὐτῶν διαλεγόμενος ἔφη, ἵνα γνωρισθῇ νῦν ταῖς ᾿Αρχαῖς, καὶ ταῖς Ἐξουσίαις, ἐν τοῖς ἐπουρανίοις, διὰ τῆς Ἐκκλησίας, ἡ πολυποίκιλος σοφία τοῦ Θεοῦ. Εἰ δὲ καὶ διὰ τῶν κατὰ τὴν Ἐκκλησίαν τὴν θείαν σοφίαν κατέμαθον ἀκριβέστερον, οὐδὲν ἀπεικὸς ἀγνοεῖν τὰς ἄνω δυνάμεις [ καὶ τῆς ἀναλήψεως τοῦ Χριστοῦ τὸ μυστή ριον ] φύσιν ἀνθρωπίνην ὀρώσας, καὶ τὴν ἐν αὐτῇ κεκρυμμένην οὐ θεωμένας θεότητα. Εἰ δὲ τοῦτο μὴ δοίη τις, ἐκ τῶν ἡρμηνευμένων ἐν τῷδε τῷ ψαλμῷ λαβέτω τὴν προκειμένην λύσιν. Καὶ γὰρ ἄνω ἐξ ἐρωτήσεως καὶ ἀποκρίσεως τὴν περὶ τῆς ἠθικῆς ἀρετῆς εἰσήγησιν ἐσχημάτισεν, εἰπών. • Τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ Κυρίου, καὶ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ; › Οὕτως ἐρωτήσας, ἐπήγαγε τὴν ἀπόκρισιν· « ᾿Αθῶος χερσὶ, καὶ καθαρὸς τῇ καρδίᾳ, » καὶ τὰ ἑξῆς. Τοιοῦτον κἀνταῦθα ἡγείσθω εἶναι τοῦ λόγου τὸ σχῆμα, καὶ τοὺς ἐρομένους μὴ ἀγνοοῦντας ἔρεσθαι νομιζέτω, ἀλλὰ πάντας ἀνθρώπους τῷδε τῷ κηρύγματι τοῦ ἀνιόντος διδάσκειν τὴν δεσποτείαν. Διό φασιν αἱ ἀποκρινόμεναι δυνάμεις, δόξης αὐτὸν εἶναι βασιλέα, ὡς τὴν παρά πάντων κομιζόμενον δόξαν, καὶ τὴν ἀληθῆ καὶ μόνιμον ἔχοντα βασιλείαν. Καλοῦσι δὲ αὐτὸν καὶ • Κύριον κραταιὸν, καὶ δυνατὸν ἐν πολέμῳ. » Κατέλυσε γὰρ τοῦ διαβόλου τὴν πικρὰν τυραννίδα, καὶ τῶν ὑπ᾽ ἐκείνῳ τελούντων δαιμόνων τὴν ἀπάτην διέλυσεν. Αἰωνίους δὲ πύλας ἀνοιγῆναι παρακελεύονται, ὡς μηδέποτε τῇ φύσει τῶν ἀνθρώπων ὑπανοιγείσας. Οὐδεὶς γὰρ ἐκείνας τῶν ἀνθρώπων διεπέρασε πώποτε, ἀλλ᾽ ὁ ἐνανθρωπήσας Θεὸς Λόγος, τὴν ἡμετέραν ἀναλαβὼν ἀπαρχὴν, ἀνήγαγέ τε εἰς οὐρανοὺς, καὶ ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλοσύ νης ἐν τοῖς ὑψηλοῖς, ἐπάνω πάσης ἀρχῆς καὶ ἐξουσίας , καὶ κυριότητος, καὶ παντὸς ὀνόματος όνομαζομένου, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. Ὁ δὲ μέγας Ἠλίας ἀνελήφθη μὲν, ἀλλ᾿ οὐκ εἰς τὸν οὐρανὸν, ἀλλ᾽ ὡς εἰς τὸν οὐρανόν · οὕτω τῆς πρότερας πεύσεως καὶ ἀποκρίσεως γενομένης, αὖθις αἱ μὲν πυνθάνονται, αἱ δὲ ἀποκρίνονται καὶ μανθάνουσιν ὡς ὁ τῶν δυνάμεων Κύριος αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης, τουτέστιν ὁ ἀγγέλων καὶ ἀρχαγγέλων, καὶ πάσης τῆς ἀοράτου καὶ γενητῆς φύσεως, ποιητής ἐστι καὶ δημιουργός.
"Arate pylas, hoi archontes, hymōn, kai eparthēte, pylai aiōnioi ; kai eiseleusetai ho basileus tēs doxēs. Tis estin houtos ho basileus tēs doxēs? Kyrios krataios kai dynatos, Kyrios dynatos en polemǭ. "Arate pylas, hoi archontes, hymōn, kai eparthēte, pylai aiōnioi ; kai eiseleusetai ho basileus tēs doxēs. Tis estin houtos ho basileus tēs doxēs? Kyrios tōn dynamenōn, autos estin ho᾽ basileus tēs doxēs. » Kai moi thaumazetō mēdeis agnoian akouōn tōn aoratōn dynameōn ; oute gar proisasin, oute isasin hapanta; monē de hē theia physis tautēn echei tēn gnōsin. "Angeloi de kai archangeloi, kai hai allai tōn aoratōn dynameōn symmoriai, tosauta isasin, hosa didaskontai; hou dē charin kai ho theios ᾿Apostolos peri autōn dialegomenos ephē, hina gnōristhę̄ nyn tais ᾿Archais, kai tais Exousiais, en tois epouraniois, dia tēs Ekklēsias, hē polypoikilos sophia tou Theou. Ei de kai dia tōn kata tēn Ekklēsian tēn theian sophian katemathon akribesteron, ouden apeikos agnoein tas anō dynameis [ kai tēs analēpseōs tou Christou to mystē rion ] physin anthrōpinēn orōsas, kai tēn en autę̄ kekrymmenēn ou theōmenas theotēta. Ei de touto mē doiē tis, ek tōn hērmēneumenōn en tǭde tǭ psalmǭ labetō tēn prokeimenēn lysin. Kai gar anō ex erōtēseōs kai apokriseōs tēn peri tēs ēthikēs aretēs eisēgēsin eschēmatisen, eipōn. • Tis anabēsetai eis to oros tou Kyriou, kai tis stēsetai en topǭ hagiǭ autou? › Houtōs erōtēsas, epēgage tēn apokrisin; « ᾿Athōos chersi, kai katharos tę̄ kardią, » kai ta hexēs. Toiouton kantautha hēgeisthō einai tou logou to schēma, kai tous eromenous mē agnoountas eresthai nomizetō, alla pantas anthrōpous tǭde tǭ kērygmati tou aniontos didaskein tēn despoteian. Dio phasin hai apokrinomenai dynameis, doxēs auton einai basilea, hōs tēn para pantōn komizomenon doxan, kai tēn alēthē kai monimon echonta basileian. Kalousi de auton kai • Kyrion krataion, kai dynaton en polemǭ. » Katelyse gar tou diabolou tēn pikran tyrannida, kai tōn hyp᾽ ekeinǭ telountōn daimonōn tēn apatēn dielysen. Aiōnious de pylas anoigēnai parakeleuontai, hōs mēdepote tę̄ physei tōn anthrōpōn hypanoigeisas. Oudeis gar ekeinas tōn anthrōpōn dieperase pōpote, all᾽ ho enanthrōpēsas Theos Logos, tēn hēmeteran analabōn aparchēn, anēgage te eis ouranous, kai ekathisen en dexią tēs megalosy nēs en tois hypsēlois, epanō pasēs archēs kai exousias , kai kyriotētos, kai pantos onomatos onomazomenou, ou monon en tǭ aiōni toutǭ, alla kai en tǭ mellonti. Ho de megas Ēlias anelēphthē men, all᾿ ouk eis ton ouranon, all᾽ hōs eis ton ouranon ; houtō tēs proteras peuseōs kai apokriseōs genomenēs, authis hai men pynthanontai, hai de apokrinontai kai manthanousin hōs ho tōn dynameōn Kyrios autos estin ho basileus tēs doxēs, toutestin ho angelōn kai archangelōn, kai pasēs tēs aoratou kai genētēs physeōs, poiētēs esti kai dēmiourgos.
"Lift up the gates, you rulers, and be lifted up, you eternal gates, and the king of glory will come in. Who is this king of glory? The Lord strong and mighty, the Lord mighty in war. Lift up the gates, you rulers, and be lifted up, you eternal gates, and the king of glory will come in. Who is this king of glory? The Lord of the powers, he is the king of glory." Let no one be surprised to hear of ignorance in the invisible powers. For they neither know things beforehand nor know everything; only the divine nature has that knowledge. Angels and archangels and the other companies of the invisible powers know as much as they are taught. That is why the divine Apostle, speaking of them, said, "so that now the manifold wisdom of God might be made known to the principalities and the authorities in the heavenly places through the church." If they learned the divine wisdom more exactly through what happened in the church, it is not unlikely that the powers above did not know [the mystery of Christ's ascension], seeing a human nature and not beholding the divinity hidden in it. But if someone will not grant this, let him take the solution offered from what has been interpreted in this very psalm. For above he shaped the instruction on moral virtue as question and answer, saying, "Who will ascend to the mountain of the Lord, and who will stand in his holy place?" Having so asked, he added the answer: "Innocent in hands and pure in heart," and so on. Let him consider the form of the discourse here to be of the same kind, and not think that those asking ask in ignorance, but that by this proclamation they teach all people the lordship of the one ascending. That is why the answering powers say that he is the king of glory, as receiving glory from all and having the true and abiding kingdom. They also call him "the Lord strong and mighty in war," for he destroyed the bitter tyranny of the devil and undid the deceit of the demons serving under him. They bid the eternal gates be opened as never yet opened to human nature. For no human being had ever passed through them; but God the Word made man, taking our firstfruits, brought it up into heaven and seated it at the right hand of the Majesty on high, above every principality and authority and dominion and every name that is named, not only in this age but also in the one to come. The great Elijah was taken up, but not into heaven: "as into heaven." So, the first question and answer having taken place, again some ask and others answer, and they learn that the Lord of the powers himself is the king of glory, that is, the maker and creator of angels and archangels and of all the invisible and created nature.
Chapter 24
24.1PG 80 80:1035
« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. » Ὁ ψαλμὸς οὗτος ὁ προσευχῆς ἔχει σχῆμα. Διά τοι' τοῦτο, ὡς εἰκὸς, οὐδὲ ψαλμὸν ἡ ἐπιγραφή προσαγορεύει. Τινὲς δὲ τῶν συγγραφέων τῆς αἰχμαλωσίας προαγορευτικὸν ἔφασαν εἶναι, καὶ ὡς ἐξ ἐκείνων εἰρημένον ἡρμήνευσαν, τῷ τέλει μόνῳ προσεσχηκότες · • Λύτρωσαι γὰρ, φησὶν, ὁ Θεὸς, τὸν Ἰσραὴλ ἐκ πασῶν τῶν θλίψεων αὐτοῦ. « Ἐγὼ δὲ ἡγοῦμαι τοῦτον εἰρῆσθαι τὸν ψαλμὸν ὑπὸ τοῦ μακαρίου Δαβίδ, ἡνίκα πολλὰς ἔσχε πολεμίων ἐπαναστάσεις. Οὗ δὴ χάριν καὶ παλαιῶν καὶ νέων ποιεῖται μνήμην ἁμαρτημάτων, καὶ τούτων ἀπαλλαγῆναι παρακαλεῖ. Εἰσηγεῖται δὲ καὶ παραίνεσιν ἀνθρώποις ὠφέλιμον. [῾Αρμόζει δὲ μάλιστα ὁ προκείμενος ψαλ–μὸς τοῖς ἐξ ἐθνῶν κεκλημένοις, καὶ πολλὴν ἀκολουθίαν ἔχει πρὸς τὸν πρὸ αὐτοῦ.] • Πρὸς σὲ, Κύριε, ἦρα τὴν ψυχήν μου. Ὁ Θεός μου, ἐπὶ σοὶ πέποιθα, μὴ καταισχυνθείην εἰς τὸν αἰῶνα. Μηδὲ καταγελασάτωσάν με οἱ ἐχθροί μου. » Πάντοθεν ὑπὸ μυρίων περιστοιχιζόμενος δυσμενῶν, σοὶ τὴν ἐμαυτοῦ, Δέσποτα, προσφέρω ψυχὴν, καὶ τῆς σῆς βοηθείας ἐξήρτημαι, μὴ διηνεκῶς ἐν αἰσχύνῃ διάγειν, καὶ ἐπίχαρτος εἶναι τοῖς πολεμίοις, ἀντιβολῶν • Καὶ γὰρ πάντες οἱ ὑπομένοντές σε οὐ μὴ καταισχυνθῶσιν. Αἰσχυνθήτωσαν οἱ ἀνομοῦντες διακενῆς. » Ἔχω , φησὶ, τῆς ἐλπίδος ἐχέγγυον ἱκανὸν, τοὺς ἤδη σοι πεπιστευκότας, καὶ τῆς σῆς ῥοπῆς ) ἀπολαύσαντας. Τούτων μὲν γὰρ εἴωθας προμηθεῖσθαι, καταισχύνειν δὲ τοὺς παρανομίᾳ συζῶντας. Ἐπισημήνασθαι δὲ προσήκει, ὅτι οὐ τοὺς ἁμαρτάνοντας, ἀλλὰ κα τοὺς διακενῆς ἀνομοῦντας, αἰσχύνης ἔφησεν ἀναπίμπλασθαι. Οὐ γὰρ πάντες πλημμελοῦσιν ὁμοίως · οἱ μὲν γὰρ ἡ ἐκ περιστάσεώς τι νος, ἢ ἐκ φυσικῆς ὀλισθαίνουσιν ἀσθενείας· οἱ δὲ καὶ ἐφήδονται ταῖς παρανομίαις, καὶ ἐπινοοῦσιν ἑτέρας. « Τὰς ὁδούς σου, Κύριε, γνώρισόν μοι, καὶ τὰς τρίδους σου δίδαξόν με. Οδήγησόν με ἐπὶ τὴν ἀλήθειάν σου, καὶ δίδαξόν με, ὅτι σὺ εἶ ὁ Θεὸς ὁ Σωτήρ μου, καὶ σὲ ὑπέμεινα ὅλην τὴν ἡμέραν. · Ἐγὼ δὲ πρῶτον μὲν ἱκετεύω τὰς σὰς ὁδοὺς διαγνῶναι, καὶ τὰς πρός με φερούσας τρίβους μαθεῖν, ὥστε διηνεκῶς τὴν ἀπλανῆ σου καὶ ἀληθῆ πορείαν ὁδεύειν. Ἔπειτα δι᾿ αὐτῶν ἱκετεύω τῶν πραγμάτων μαθεῖν, ὅτι Σωτὴρ ὑπάρχεις ἐμός· τὴν γὰρ παρὰ σοῦ φιλανθρωπίαν προσμένω διηνεκῶς. Τὸ γὰρ ὅλην τὴν ἡμέραν, ἀντὶ τοῦ ἀεὶ τέθεικεν · καὶ διδάξαι βούλεται, ὡς οὐ νῦν μὲν ταύτην ἔχει τὴν γνώμην, νῦν δὲ ἑτέραν ἀντὶ ταύτης εἰσδέχεται.
« Eis to telos, psalmos tǭ Dabid. » Ho psalmos houtos ho proseuchēs echei schēma. Dia toi' touto, hōs eikos, oude psalmon hē epigraphē prosagoreuei. Tines de tōn syngrapheōn tēs aichmalōsias proagoreutikon ephasan einai, kai hōs ex ekeinōn eirēmenon hērmēneusan, tǭ telei monǭ proseschēkotes ; • Lytrōsai gar, phēsin, ho Theos, ton Israēl ek pasōn tōn thlipseōn autou. « Egō de hēgoumai touton eirēsthai ton psalmon hypo tou makariou Dabid, hēnika pollas esche polemiōn epanastaseis. Hou dē charin kai palaiōn kai neōn poieitai mnēmēn hamartēmatōn, kai toutōn apallagēnai parakalei. Eisēgeitai de kai parainesin anthrōpois ōphelimon. [῾Armozei de malista ho prokeimenos psal–mos tois ex ethnōn keklēmenois, kai pollēn akolouthian echei pros ton pro autou.] • Pros se, Kyrie, ēra tēn psychēn mou. Ho Theos mou, epi soi pepoitha, mē kataischyntheiēn eis ton aiōna. Mēde katagelasatōsan me hoi echthroi mou. » Pantothen hypo myriōn peristoichizomenos dysmenōn, soi tēn emautou, Despota, prospherō psychēn, kai tēs sēs boētheias exērtēmai, mē diēnekōs en aischynę̄ diagein, kai epichartos einai tois polemiois, antibolōn • Kai gar pantes hoi hypomenontes se ou mē kataischynthōsin. Aischynthētōsan hoi anomountes diakenēs. » Echō , phēsi, tēs elpidos echengyon hikanon, tous ēdē soi pepisteukotas, kai tēs sēs rhopēs ) apolausantas. Toutōn men gar eiōthas promētheisthai, kataischynein de tous paranomią syzōntas. Episēmēnasthai de prosēkei, hoti ou tous hamartanontas, alla ka tous diakenēs anomountas, aischynēs ephēsen anapimplasthai. Ou gar pantes plēmmelousin homoiōs ; hoi men gar hē ek peristaseōs ti nos, ē ek physikēs olisthainousin astheneias; hoi de kai ephēdontai tais paranomiais, kai epinoousin heteras. « Tas hodous sou, Kyrie, gnōrison moi, kai tas tridous sou didaxon me. Odēgēson me epi tēn alētheian sou, kai didaxon me, hoti sy ei ho Theos ho Sōtēr mou, kai se hypemeina holēn tēn hēmeran. ; Egō de prōton men hiketeuō tas sas hodous diagnōnai, kai tas pros me pherousas tribous mathein, hōste diēnekōs tēn aplanē sou kai alēthē poreian hodeuein. Epeita di᾿ autōn hiketeuō tōn pragmatōn mathein, hoti Sōtēr hyparcheis emos; tēn gar para sou philanthrōpian prosmenō diēnekōs. To gar holēn tēn hēmeran, anti tou aei tetheiken ; kai didaxai bouletai, hōs ou nyn men tautēn echei tēn gnōmēn, nyn de heteran anti tautēs eisdechetai.
"To the end; a psalm of David." This psalm has the form of a prayer. For this reason, it seems, the title does not even call it a psalm. Some of the writers said it foretells the captivity and interpreted it as spoken by the captives, attending only to the end: "Redeem Israel, O God, out of all his afflictions." But I think this psalm was spoken by the blessed David when he faced many uprisings of enemies. That is why he recalls both old and new sins and asks to be freed from them. He also introduces an exhortation useful to people. [The present psalm fits especially those called from the nations, and follows closely on the one before it.] "To you, O Lord, I lifted up my soul. My God, in you I have trusted; let me not be put to shame forever. Nor let my enemies laugh at me." "Surrounded on every side by countless foes, I offer you my soul, Master, and hang on your help, begging not to live always in shame and to be a delight to my enemies." "For all who wait for you will not be put to shame. Let those be ashamed who act lawlessly without cause." "I have," he says, "a sufficient pledge of hope: those who have already trusted you and enjoyed your aid. For you are accustomed to care for them, but to put to shame those who live with lawlessness." We should note that he said not that sinners, but that those who act lawlessly without cause are filled with shame. For not all err alike: some slip from some circumstance or from natural weakness, while others delight in their lawless deeds and devise more. "Make known to me your ways, O Lord, and teach me your paths. Lead me in your truth and teach me, for you are God my Savior, and for you I waited all the day." "First I beg to know your ways and learn the paths that lead to you, so as always to travel your unerring and true road. Then I beg to learn from the events themselves that you are my Savior; for I wait always for your love for humankind." He set "all the day" for "always," and wishes to teach that he does not hold this mind now and then take up another in its place.
24.6PG 80 80:1037
« Μνήσθητι τῶν οἰκτιρμῶν σου, Κύριε, καὶ τὰ ἐλέη σου, ὅτι ἀπὸ τοῦ αἰῶνὸς εἰσιν. ῾Αμαρτίας νεότητός μου καὶ ἀγνοίας μου μὴ μνησθῇς κατὰ τὸ ἔλεός σου μνήσθητί μου. » Ἡμέρως, φησὶν, ἀεὶ καὶ φιλανθρώπως τοὺς ἀνθρώπους οἰκονομεῖς · ταύτης καὶ νῦν ἀπολαῦσαι τῆς ἀγαθότητος ἱκετεύω καὶ μνήμην σοι γενέσθαι τῆς σῆς φιλανθρωπίας, μὴ τῆς ἐμῆς ἁμαρτίας · καὶ τὴν ἐμὴν δὲ μνήμην ποιούμενος, Δέσποτα, φιλοικτιρμόνως ποίησαι, μὴ δικαίως. Τοῦτο γὰρ καὶ ἐν τοῖς ῥητοῖς παρεκά λεσε· Κατὰ τὸ μέγα ἔλεός σου, μνήσθητί μου σύ• μὴ τῆς ἁμαρτίας μου, ἀλλ᾿ ἐμοῦ μνήσθητι φιλανθρώπως. [Τὸ δὲ ἁμαρτίας νεότητός μου καὶ ἀγνοίας μὴ μνησθῇς, ταύτην ἔχει τὴν διάνοιαν · φησὶ γὰρ τοῦ λαοῦ τοῦ ἐν͵ Αἰγύπτῳ· Καὶ γὰρ εἰδωλολάτρησα ἐκεῖ· μὴ οὖνἐκείνων τῶν ἁμαρτημάτων μνησθῇς, ἀλλὰ τῆς σῆς φιλανθρωπίας, δι' ἧς καὶ τότε ἀγνοοῦντας φιλανθρωπία χρησάμενος ἠλέησας.] « Ἕνεκεν τῆς χρηστότητός σου, Κύριε.» Οὐ γὰρ διὰ τὴν ἐμὴν ἀξίαν, ἀλλὰ διὰ τὴν σὴν φιλανθρωπίαν, τούτου τυχεῖν ἱκετεύω.
« Mnēsthēti tōn oiktirmōn sou, Kyrie, kai ta eleē sou, hoti apo tou aiōnos eisin. ῾Amartias neotētos mou kai agnoias mou mē mnēsthę̄s kata to eleos sou mnēsthēti mou. » Hēmerōs, phēsin, aei kai philanthrōpōs tous anthrōpous oikonomeis ; tautēs kai nyn apolausai tēs agathotētos hiketeuō kai mnēmēn soi genesthai tēs sēs philanthrōpias, mē tēs emēs hamartias ; kai tēn emēn de mnēmēn poioumenos, Despota, philoiktirmonōs poiēsai, mē dikaiōs. Touto gar kai en tois rhētois pareka lese; Kata to mega eleos sou, mnēsthēti mou sy• mē tēs hamartias mou, all᾿ emou mnēsthēti philanthrōpōs. [To de hamartias neotētos mou kai agnoias mē mnēsthę̄s, tautēn echei tēn dianoian ; phēsi gar tou laou tou en͵ Aigyptǭ; Kai gar eidōlolatrēsa ekei; mē ounekeinōn tōn hamartēmatōn mnēsthę̄s, alla tēs sēs philanthrōpias, di' hēs kai tote agnoountas philanthrōpia chrēsamenos ēleēsas.] « Heneken tēs chrēstotētos sou, Kyrie.» Ou gar dia tēn emēn axian, alla dia tēn sēn philanthrōpian, toutou tychein hiketeuō.
"Remember your compassions, O Lord, and your mercies, for they are from of old. Do not remember the sins of my youth and of my ignorance; according to your mercy remember me." "You always," he says, "order human affairs gently and with love for humankind. I beg to enjoy this goodness now as well, and that you remember your love for humankind, not my sin; and when you remember me, Master, do it with compassion, not with strict justice." For this is what he asked in the words: "According to your great mercy remember me": not my sin, but me, remember with love. [The words "Do not remember the sins of my youth and of my ignorance" have this sense: he speaks of the people in Egypt. "For there I worshiped idols; do not then remember those sins, but your love for humankind, by which you then had mercy on us in our ignorance, showing us love."] "For the sake of your goodness, O Lord." "For I beg to obtain this not because of my worth but because of your love for humankind."
24.8PG 80 80:1037
« Χρηστὸς καὶ εὐθὺς ὁ Κύριος. » Οὐχ ἁπλῶς, φησὶ, τούτοις ἐχρησάμην τοῖς λόγοις, ἀλλ᾽ εἰδὼς ὡς οὐ μόνον δίκαιος, ἀλλὰ καὶ φιλάνθρωπος ὁ Δεσπό της. Τοῦτο δὲ πανταχοῦ ἡμᾶς ἡ θεία διδάσκει Γραφή. Τοιοῦτόν ἐστι τό· Ἔλεον καὶ κρίσιν ᾄσομαί σοι, Κύριε. » Καί · • Ἐλεήμων καὶ οἰκτίρμων ὁ Κύριος, καὶ δίκαιος, καὶ ὁ Θεὸς ἡμῶν ἐλεεῖ. › Καί · • Ὁ Θεὸς κριτής δίκαιος, καὶ ἰσχυρὸς, καὶ μακρόθυ μος, καὶ μὴ ὀργὴν ἐπάγων καθ' ἑκάστην ἡμέραν. » • Διὰ τοῦτο νομοθετήσει ἁμαρτάνοντας ἐν ὁδῷ.
« Chrēstos kai euthys ho Kyrios. » Ouch haplōs, phēsi, toutois echrēsamēn tois logois, all᾽ eidōs hōs ou monon dikaios, alla kai philanthrōpos ho Despo tēs. Touto de pantachou hēmas hē theia didaskei Graphē. Toiouton esti to; Eleon kai krisin ąsomai soi, Kyrie. » Kai ; • Eleēmōn kai oiktirmōn ho Kyrios, kai dikaios, kai ho Theos hēmōn eleei. › Kai ; • Ho Theos kritēs dikaios, kai ischyros, kai makrothy mos, kai mē orgēn epagōn kath' hekastēn hēmeran. » • Dia touto nomothetēsei hamartanontas en hodǭ.
"Good and upright is the Lord." "I did not use these words idly," he says, "but knowing that the Master is not only just but also loving toward humankind." The divine Scripture teaches us this everywhere. Of this kind is: "Of mercy and judgment I will sing to you, O Lord"; and: "The Lord is merciful and compassionate and just, and our God has mercy"; and: "God is a just judge, strong and patient, and not bringing wrath every day." "Therefore he will give a law to sinners in the way."
24.9PG 80 80:1037
« Οδηγήσει πραεῖς ἐν κρίσει, διδάξει πραεῖς ὁδοὺς αὐτοῦ. » Τοῦτο σαφέστερον ὁ Σύμμαχος ἡρμήνευσε· Διὰ τοῦτο ὑποδείξει ἁμαρτάνουσιν ὁδόν. ᾿Αγαθότητι γὰρ χρώμενος, οὐκ εὐθὺς οι κολάζει τοὺς ἁμαρτάνοντας, ἀλλὰ καὶ τὴν εὐθεῖαν αὐτοῖς ὁδὸν ὑποδείκνυσι, καὶ τῆς μετανοίας ἐκπαιδεύει τὸν νόμον· καὶ μὲν δὴ καὶ τοὺς πραότητι καὶ ἁπλότητι κεχρημένους διακρίνειν διδάσκει τῶν πραγμάτων τὴν φύσιν, καὶ πάσας αὐτοῦ τὰς οἰκονομίας εἰδέναι παρασκευάζει· ἵνα μὴ ἐφόδιον ἀγνοίας ἡ ἁπλότης με γενομένη, πολλὴν τὴν βλάβην ἐργάσηται · εἶτα τῶν εἰρημένων ὁδῶν τὴν φύσιν ὑποδείκνυσι
« Odēgēsei praeis en krisei, didaxei praeis hodous autou. » Touto saphesteron ho Symmachos hērmēneuse; Dia touto hypodeixei hamartanousin hodon. ᾿Agathotēti gar chrōmenos, ouk euthys oi kolazei tous hamartanontas, alla kai tēn eutheian autois hodon hypodeiknysi, kai tēs metanoias ekpaideuei ton nomon; kai men dē kai tous praotēti kai haplotēti kechrēmenous diakrinein didaskei tōn pragmatōn tēn physin, kai pasas autou tas oikonomias eidenai paraskeuazei; hina mē ephodion agnoias hē haplotēs me genomenē, pollēn tēn blabēn ergasētai ; eita tōn eirēmenōn hodōn tēn physin hypodeiknysi
"He will guide the meek in judgment; he will teach the meek his ways." Symmachus rendered the previous words more clearly: "Therefore he will show sinners the way." For, acting with goodness, he does not punish sinners at once but shows them the straight road and trains them in the law of repentance. And he also teaches those who live in meekness and simplicity to discern the nature of things, and prepares them to know all his dispensations, so that simplicity may not become a provision for ignorance and do great harm. Then he shows the nature of the ways he spoke of:
24.10PG 80 80:1039
« Πᾶσαι αἱ ὁδοὶ Κυρίου ἔλεος καὶ ἀλήθεια, τοῖς ἐκζητοῦσιν τὴν διαθήκην αὐτοῦ, καὶ τὰ μαρτύρια αὐτοῦ. Οἱ γὰρ διηνεκῶς τοῖς ἱεροῖς ἐντρεφόμενοι Λόγοις μανθάνουσιν ἀκριβῶς δι᾽ ἐκείνων, ὡς πᾶσαι αἱ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν οἰκονομίαι ἐλέῳ καὶ ἀληθείᾳ συγκέκρανται · τοῖς μὲν γὰρ μεταμελομένοις ἐφ᾽ οἷς ἐπλημμέλησαν, τὸν ἔλεον καὶ τὴν συγγνώμην ὀρέγει · τοὺς δὲ ἀηττήτους τῆς ἀρετῆς ἀθλητὰς ἀνακηρύττει καὶ στεφανοῖ, σὺν ἀληθείᾳ τὴν ψῆφον ἐκφέρων· καὶ μέντοι καὶ τοῖς παρανομίᾳ συνεζηκόσι, καὶ μὴ μεταμελείᾳ χρησαμένοις, κατὰ τοὺς τῆς ἀληθείας ὅρους ἐπιφέρει τὰς τιμω· ρίας.
« Pasai hai hodoi Kyriou eleos kai alētheia, tois ekzētousin tēn diathēkēn autou, kai ta martyria autou. Hoi gar diēnekōs tois hierois entrephomenoi Logois manthanousin akribōs di᾽ ekeinōn, hōs pasai hai tou Theou kai Sōtēros hēmōn oikonomiai eleǭ kai alētheią synkekrantai ; tois men gar metamelomenois eph᾽ hois eplēmmelēsan, ton eleon kai tēn syngnōmēn oregei ; tous de aēttētous tēs aretēs athlētas anakēryttei kai stephanoi, syn alētheią tēn psēphon ekpherōn; kai mentoi kai tois paranomią synezēkosi, kai mē metameleią chrēsamenois, kata tous tēs alētheias horous epipherei tas timō; rias.
"All the ways of the Lord are mercy and truth, to those who seek his covenant and his testimonies." For those who are constantly nourished on the sacred words learn exactly through them that all the dispensations of our God and Savior are mingled with mercy and truth. To those who regret their offenses he holds out mercy and pardon; the unconquered athletes of virtue he proclaims and crowns, giving his verdict with truth; and on those who have lived with lawlessness and not repented he brings punishments according to the bounds of truth.
24.11PG 80 80:1039
« Ἕνεκεν τοῦ ὀνόματός σου, Κύριε· καὶ ἱλάσθητι τῇ ἁμαρτίᾳ μου · πολλὴ γάρ ἐστιν. » Ἐγὼ τοίνυν, φησὶν, ἵλεών σε γενέσθαι ταῖς ἐμαῖς ἁμαρτίαις παρακαλῶ, οὐ διὰ τὴν σπουδαίαν μου μεταμέλειαν, ἀλλὰ δι᾽ ἣν ἔχεις φιλανθρωπίας προσηγορίαν, καὶ ἐπειδὴ τοῦ σοῦ ὀνόματος τὰς ἐμὰς ἐλπίδας ἐξήρτησα. «Τίς ἐστιν ἄνθρωπος ὁ φοβούμενος τὸν Κύριον; νομοθετήσει αὐτῷ ἐν ὁδῷ ἡ ἡρετίσατο. Ἡ ψυχὴ αὐτοῦ ἐν ἀγαθοῖς αὐλισθήσεται, καὶ τὸ σπέρμα αὐτοῦ κληρονομήσει γῆν. » Ἐντεῦθεν εἰσηγεῖται, καὶ τὴν ὀνησιφόρον προσφέρει παραίνεσιν, καὶ τοῖς τὸν Κύριον φοβουμένοις τὴν παντοδαπὴν ἐπαγγέλλεται πρόνοιαν. Καὶ ἐπειδὴ πολλοὶ καὶ διάφοροι τῆς εὐσεβείας οἱ βίοι, μοναδικοὶ δὲ καὶ κοινωνικοὶ, ἐρημικοὶ σὲ καὶ πολιτικοὶ, ἱδιωτικοὶ καὶ στρατιωτικοὶ, βασιλικοὶ καὶ ἀποχειροβιωτικοὶ, ναυτικοὶ καὶ γεωρ γικοί, καὶ οἱ ἄλλοι πολλοὶ καὶ διάφοροι· ἐν ἑκάστῳ δὲ βίῳ δυνατὸν ἀρέσαι Θεῷ εἰκότως ὁ προφητικὸς ἔφη λόγος· « Τίς ἐστιν ἄνθρωπος ὁ φοβούμενος τὸν Κύριον; νομοθετήσει αὐτῷ ἐν ὁδῷ ἡ ἡρετίσατο.» Ἀντὶ τοῦ, ἐν ἐκείνῳ τῷ βίῳ, ὃν βιοτεύειν ἐκεῖνος προαιρείται σε, τοὺς προσφυεῖς αὐτῷ καὶ ἁρμόζοντας θήσει νόμους. Οὕτως ὁ θεῖος Ἰωάννης ὁ Βαπτιστής τελώναις μὲν ἐρομένοις τί δεῖ πρᾶξαι, παρήνεσε σε μηδὲν πλέον τοῦ διατεταγμένου λαβεῖν. » Στρατιώταις δὲ, τὸ σε μηδένα διασεῖσαι, ἀλλ᾽ ἀρκεῖσθαι τοῖς δὲ ὀψωνίοις, τουτέστι τῇ ἀφωρισμένῃ τροφῇ · οὕτως ὁ θεῖος ᾿Απόστολος, καὶ οἰκέταις καὶ δεσπόταις, καὶ παισὶ καὶ πατράσι, καὶ σε γυ ναιξὶ καὶ ἀνδράσι, καταλλήλους τέθεικε νόμους. Τοῖς τούτους τοίνυν πεπληρωκόσι τοὺς νόμους, ὁ προφητικὸς ὑπέσχετο λόγος δε τὴν ἐν ἀγαθοῖς τῆς ψυχῆς διατριβὴν, καὶ τὴν τοῦ σπέρματος εὐλογίαν· «Ἡ ψυχὴ γὰρ αὐτοῦ ἐν ἀγαθοῖς αὐλισθήσεται, καὶ τὸ σπέρμα αὐτοῦ κληρονομήσει γῆν. · Ἐπειδὴ ὁ γὰρ ἡ παιδοποιία περισπούδαστός ἐστιν Ἰουδαίοις στ, καὶ τὸ κληρονόμους καταλιπεῖν, καὶ μέντοι καὶ νῦν τοῖς τὸν κοινωνικὸν βίον ἀσπαζομένοις τοῦτο αὐτὸ ἀξιἑραστον · καὶ ἀπὸ τούτων ἐπὶ τὴν ἐργασίαν ἰέναι το προτρέπει τῆς ἀρετῆς.
« Heneken tou onomatos sou, Kyrie; kai hilasthēti tę̄ hamartią mou ; pollē gar estin. » Egō toinyn, phēsin, hileōn se genesthai tais emais hamartiais parakalō, ou dia tēn spoudaian mou metameleian, alla di᾽ hēn echeis philanthrōpias prosēgorian, kai epeidē tou sou onomatos tas emas elpidas exērtēsa. «Tis estin anthrōpos ho phoboumenos ton Kyrion? nomothetēsei autǭ en hodǭ hē hēretisato. Hē psychē autou en agathois aulisthēsetai, kai to sperma autou klēronomēsei gēn. » Enteuthen eisēgeitai, kai tēn onēsiphoron prospherei parainesin, kai tois ton Kyrion phoboumenois tēn pantodapēn epangelletai pronoian. Kai epeidē polloi kai diaphoroi tēs eusebeias hoi bioi, monadikoi de kai koinōnikoi, erēmikoi se kai politikoi, hidiōtikoi kai stratiōtikoi, basilikoi kai apocheirobiōtikoi, nautikoi kai geōr gikoi, kai hoi alloi polloi kai diaphoroi; en hekastǭ de biǭ dynaton aresai Theǭ eikotōs ho prophētikos ephē logos; « Tis estin anthrōpos ho phoboumenos ton Kyrion? nomothetēsei autǭ en hodǭ hē hēretisato.» Anti tou, en ekeinǭ tǭ biǭ, hon bioteuein ekeinos proaireitai se, tous prosphyeis autǭ kai harmozontas thēsei nomous. Houtōs ho theios Iōannēs ho Baptistēs telōnais men eromenois ti dei praxai, parēnese se mēden pleon tou diatetagmenou labein. » Stratiōtais de, to se mēdena diaseisai, all᾽ arkeisthai tois de opsōniois, toutesti tę̄ aphōrismenę̄ trophę̄ ; houtōs ho theios ᾿Apostolos, kai oiketais kai despotais, kai paisi kai patrasi, kai se gy naixi kai andrasi, katallēlous tetheike nomous. Tois toutous toinyn peplērōkosi tous nomous, ho prophētikos hypescheto logos de tēn en agathois tēs psychēs diatribēn, kai tēn tou spermatos eulogian; «Hē psychē gar autou en agathois aulisthēsetai, kai to sperma autou klēronomēsei gēn. ; Epeidē ho gar hē paidopoiia perispoudastos estin Ioudaiois st, kai to klēronomous katalipein, kai mentoi kai nyn tois ton koinōnikon bion aspazomenois touto auto axieraston ; kai apo toutōn epi tēn ergasian ienai to protrepei tēs aretēs.
"For your name's sake, O Lord, be merciful to my sin, for it is great." "I ask you, then," he says, "to be merciful to my sins, not because of my earnest repentance, but because of the name of love for humankind that you bear, and because I have hung my hopes on your name." "Who is the man who fears the Lord? He will give him a law in the way he has chosen. His soul will lodge among good things, and his seed will inherit the land." From here he introduces and offers profitable exhortation, and promises every kind of providence to those who fear the Lord. Since the lives of piety are many and various, solitary and communal, in the desert and in the city, private and military, royal and those who live by their hands, seafaring and farming, and many others besides, and in each life it is possible to please God, the prophetic word fittingly said, "Who is the man who fears the Lord? He will give him a law in the way he has chosen": that is, in the life he chooses to live, he will set laws suited and fitting to it. So the divine John the Baptist advised the tax collectors who asked what they must do to take nothing more than was appointed, and the soldiers to extort from no one but be content with their wages, that is, with their allotted provisions. So the divine Apostle set laws suited to slaves and masters, children and fathers, wives and husbands. To those, then, who have fulfilled these laws the prophetic word promised that the soul would dwell among good things and the seed be blessed: "For his soul will lodge among good things, and his seed will inherit the land." For the begetting of children and leaving heirs is eagerly sought by the Jews, and even now this same thing is greatly desired by those who embrace life in the world; and with these things he urges them to go about the work of virtue.
24.14PG 80 80:1041
« Κραταίωμα Κύριος τοῖς φοβουμένοις αὐτὸν, καὶ ἡ διαθήκη αὐτοῦ δηλώσει αὐτοῖς. » Τοῦτο σαφέστερον ὁ Σύμμαχος καὶ Θεοδοτίων ἡρμήνευσαν· Μυστήριον Κυρίου τοῖς φοβουμένοις αὐτὸν, καὶ τὴν συνθήκην αὐτοῦ δηλώσει αὐτοῖς. Αὐτοῦ δὲ ἔστιν ἀκοῦσαι τοῦ Δεσπότου διὰ Ἡσαΐου τοῦ προφήτου το λέγοντος · · Τὰ μυστήριά μου ἐμοὶ, καὶ τοῖς ἐμοῖς. • Ταῦτα γὰρ οὐχ ἁπλῶς ἅπασιν, ἀλλὰ τοῖς φοβουμένοις ἀποκαλύπτει, καὶ τῶν θείων αὐτοῦ λογίων ὑποδείκνυσι το τὸν σκοπόν. Καὶ μέντοι κατὰ τοὺς Ἑβδομήκοντα, κραταίωμα Κύριός τ' ἐστι τοῖς φοβουμένοις αὐτόν· ἀηττήτους αὐτοὺς ἀποφαίνων καὶ κρείττους τῶν πολεμίων.
« Krataiōma Kyrios tois phoboumenois auton, kai hē diathēkē autou dēlōsei autois. » Touto saphesteron ho Symmachos kai Theodotiōn hērmēneusan; Mystērion Kyriou tois phoboumenois auton, kai tēn synthēkēn autou dēlōsei autois. Autou de estin akousai tou Despotou dia Hēsaïou tou prophētou to legontos ; ; Ta mystēria mou emoi, kai tois emois. • Tauta gar ouch haplōs hapasin, alla tois phoboumenois apokalyptei, kai tōn theiōn autou logiōn hypodeiknysi to ton skopon. Kai mentoi kata tous Hebdomēkonta, krataiōma Kyrios t' esti tois phoboumenois auton; aēttētous autous apophainōn kai kreittous tōn polemiōn.
"The Lord is a strength to those who fear him, and his covenant will make things known to them." Symmachus and Theodotion rendered this more clearly: "The secret of the Lord is for those who fear him, and he will make his covenant known to them." One can hear the Master himself saying through the prophet Isaiah: "My secrets are for me and for mine." For he reveals these things not to everyone without distinction but to those who fear him, and shows them the aim of his divine oracles. And indeed, according to the Seventy, the Lord is a strength to those who fear him, making them unconquered and stronger than their enemies.
24.15PG 80 80:1041
• Οἱ ὀφθαλμοί μου διὰ παντὸς πρὸς τὸν Κύρων, ὅτι αὐτὸς ἐκσπάσει ἐκ παγίδος τοὺς πόδας μου. Ὀφθαλμοὺς πάλιν ἐνταῦθα τοὺς τῆς διανοίας λέγει, οὓς ἔφη ἔχεῖν δὲ πρὸς τὸν Θεὸν· ὅτε δὴ γινώσκων σαφῶς, ὡς διὰ τῆς αὐτοῦ κηδεμονίας τὰς ὑπὸ τῶν ἐχθρῶν· κατεσκευασμένας ἐπιβουλὰς διαφεύξεται.
• Hoi ophthalmoi mou dia pantos pros ton Kyrōn, hoti autos ekspasei ek pagidos tous podas mou. Ophthalmous palin entautha tous tēs dianoias legei, hous ephē echein de pros ton Theon; hote dē ginōskōn saphōs, hōs dia tēs autou kēdemonias tas hypo tōn echthrōn; kateskeuasmenas epiboulas diapheuxetai.
"My eyes are ever toward the Lord, for he will pluck my feet out of the snare." Here again he means the eyes of the mind, which he said he keeps toward God, knowing clearly that through his care he will escape the plots laid by his enemies.
24.16PG 80 80:1041
· Ἐπίβλεψον ἐπ᾿ ἐμὲ, καὶ ἐλέησόν με, ὅτι μονογενὴς καὶ πτωχός εἰμι ἐγώ. » Τὸ μονογενής, μόνος ἡρμήνευσαν οἱ λοιποί • λέγει δὲ, ὅτι Πάσης βοηθείας γεγύμνωμαι· διὸ δὴ τῆς σῆς τυχεῖν ἀνα τιλήψεως ἱκετεύω. ῎Αγαν δὲ ἐλεεινῶς τὸ· « Ἐπίβλεψον ἐπ᾿ ἐμὲ, καὶ ἐλέησόν με, · τέθεικε · Βλέπε μου, φησὶ, τὴν ἐρημίαν, καὶ τὴν τῶν ἐχθρῶν που λιορκίαν. Πάντως γὰρ οὕτω θεασάμενος ἐλεήσεις. • Αἱ θλίψεις τῆς καρδίας μου ἐπληθύνθησαν, ἐκ τῶν ἀναγκῶν μου ἐξάγαγέ με. Ἴδε τὴν ταπείνωσιν μου, καὶ τὸν κοπον μου, καὶ ἄφες πάσας τὰς ἀνομίας μου. » Πολλοῖς, φησὶν, ἀλγεινοῖς πανταχόθεν περιστοιχίζομαι. Ταύτην μου τοίνυν τὴν ταπείνωσιν, καὶ τὴν ταλαιπωρίαν, ταῖς ἐμαῖς ἀντιταλαντεύσας παρανομίαις, δὸς τὴν ἄφεσιν, καὶ τὴν συγγνώμην παράσχε.
; Epiblepson ep᾿ eme, kai eleēson me, hoti monogenēs kai ptōchos eimi egō. » To monogenēs, monos hērmēneusan hoi loipoi • legei de, hoti Pasēs boētheias gegymnōmai; dio dē tēs sēs tychein ana tilēpseōs hiketeuō. ᾿Agan de eleeinōs to; « Epiblepson ep᾿ eme, kai eleēson me, ; tetheike ; Blepe mou, phēsi, tēn erēmian, kai tēn tōn echthrōn pou liorkian. Pantōs gar houtō theasamenos eleēseis. • Hai thlipseis tēs kardias mou eplēthynthēsan, ek tōn anankōn mou exagage me. Ide tēn tapeinōsin mou, kai ton kopon mou, kai aphes pasas tas anomias mou. » Pollois, phēsin, algeinois pantachothen peristoichizomai. Tautēn mou toinyn tēn tapeinōsin, kai tēn talaipōrian, tais emais antitalanteusas paranomiais, dos tēn aphesin, kai tēn syngnōmēn parasche.
"Look upon me and have mercy on me, for I am only-begotten and poor." The other translators rendered "only-begotten" as "alone." He says: "I am stripped of all help; therefore I beg to obtain your support." Very pitiably he put "Look upon me and have mercy on me." "See," he says, "my desolation and the siege laid by my enemies; for when you look on it so, you will surely have mercy." "The afflictions of my heart have been multiplied; bring me out of my distresses. See my humiliation and my toil, and forgive all my iniquities." "I am surrounded on every side by many pains. Weigh this humiliation and misery of mine against my transgressions, and grant forgiveness and pardon."
24.19PG 80 80:1043
« Ἴδε τοὺς ἐχθρούς μου, ὅτι ἐπληθύνθησαν, καὶ μίσος ἄδικον ἐμίσησάν με. » Εἰ μὴ δοκῶ, φησὶν, ἄξιος εἶναι φιλανθρωπίας, τοσούτοις προσπαλαίων κακοῖς, τὴν ἄδικον γοῦν τῶν πολεμίων ἀπέχθειαν θεασάμενος, φιλανθρωπίας μετάδος. Εἰς σὲ γὰρ ἐπλημμέλησα, τὰς σας παραβεβηκὼς ἐντολάς · ἐκεῖνοι δὲ μηδὲν ἐγκαλεῖν ἔχοντες, πολεμοῦσιν ἀδίκως.
« Ide tous echthrous mou, hoti eplēthynthēsan, kai misos adikon emisēsan me. » Ei mē dokō, phēsin, axios einai philanthrōpias, tosoutois prospalaiōn kakois, tēn adikon goun tōn polemiōn apechtheian theasamenos, philanthrōpias metados. Eis se gar eplēmmelēsa, tas sas parabebēkōs entolas ; ekeinoi de mēden enkalein echontes, polemousin adikōs.
"See my enemies, for they have been multiplied, and they hated me with an unjust hatred." "If I do not seem worthy of your love," he says, "wrestling with so many evils, then at least look on the unjust hatred of my enemies and grant me your love. For I sinned against you, transgressing your commandments; but they, having nothing to charge me with, make war on me unjustly."
24.20PG 80 80:1043
« Φύλαξον τὴν ψυχήν μου, καὶ ῥῦσαί με· μὴ καταισχυνθείην, ὅτι ἐπεκαλεσάμην σε » Εἰ γὰρ καί τινας τῶν σῶν παραβέβηκα νόμων, ἀλλ᾽ οὖν τῆς σῆς ἐμαυτὸν οὐκ ἐχώρισα προμηθείας· διὸ καὶ ῥυσθῆναι τῶν πολεμούντων, καὶ φυλαχθῆναι παρακαλῶ.
« Phylaxon tēn psychēn mou, kai rhysai me; mē kataischyntheiēn, hoti epekalesamēn se » Ei gar kai tinas tōn sōn parabebēka nomōn, all᾽ oun tēs sēs emauton ouk echōrisa promētheias; dio kai rhysthēnai tōn polemountōn, kai phylachthēnai parakalō.
"Guard my soul and rescue me; let me not be put to shame, for I called on you." "For even if I have transgressed some of your laws, I did not separate myself from your providence. Therefore I ask to be rescued from those who make war on me and to be guarded."
24.21PG 80 80:1043
« ῎Ακακοι καὶ εὐθεῖς ἐκολλῶντό μοι, ὅτι ὑπ-· έμεινά σε, Κύριε. » Καὶ τοῦτο ἴδιον ἀρετῆς, τὸ μισεῖν μὲν τῶν φαύλων τὰς συνουσίας, τοὺς δὲ τὴν ἰσότητα τιμῶντας, καὶ εὐθύτητι χρωμένους, καὶ κακίας ἀπηλλαγμένους, συνήθεις ἔχειν καὶ φίλους. Τοῦτο γὰρ καὶ ὁ προφήτης ἔφη πεποιηκέναι, ἅτε δὴ θεραπεύειν ἐν τούτῳ δὴ τὸν Δεσπότην ἡγούμενος.
« ᾿Akakoi kai eutheis ekollōnto moi, hoti hyp-; emeina se, Kyrie. » Kai touto idion aretēs, to misein men tōn phaulōn tas synousias, tous de tēn isotēta timōntas, kai euthytēti chrōmenous, kai kakias apēllagmenous, synētheis echein kai philous. Touto gar kai ho prophētēs ephē pepoiēkenai, hate dē therapeuein en toutǭ dē ton Despotēn hēgoumenos.
"The innocent and upright joined themselves to me, for I waited for you, O Lord." This too is proper to virtue: to hate the company of the wicked, but to have as friends and companions those who honor fairness, practice uprightness, and are free from vice. This the prophet said he had done, thinking that in this he was serving the Master.
24.22PG 80 80:1043
« Λύτρωσαι, ὁ Θεὸς, τὸν Ἰσραὴλ ἐκ πασῶν τῶν ( θλίψεων αὐτοῦ. » Βασιλεῖ πρέπουσα ἡ προσενεχθεῖσα τῷ Θεῷ προσευχή. Προσήκει γὰρ τὸν ἄρχειν τεταγμένον, πᾶσαν ποιήσασθαι» τῶν ὑπηκόων κηδεμονίαν. Διά τοι τοῦτο καὶ ὁ μακάριος Δαβίδ, οὐ μόνον ὑπὲρ ἑαυτοῦ προσενήνοχε τὴν εὐχὴν, ἀλλὰ καὶ ὑπὲρ ἐγκεχειρισμένου λαοῦ· ἄλλως τε καὶ ἡ τοῦ εὖ καὶ καλῶς βασιλεύοντος σωτηρία κοινὴ τοῦ λαοῦ καθέστηκεν ὠφέλεια. Ἔχει δὲ καὶ ἑτέραν ἔννοιαν τὸ ῥητόν. Διήρητο ὁ Ἰσραὴλ, καὶ ἐπὶ τοῦ Σαούλ, καὶ ἐπὶ τοῦ Μεμφιβοσθὲ, καὶ ἐπὶ τοῦ ᾿Αβεσσαλώμ. Εἰ τοίνυν, φησὶ, τῆς σῆς ῥοπῆς ἀπολαύσαιμι, καὶ κρείττων γενοίμην τῶν δυσμενῶν, καὶ αὐτὸς ὁ Ἰσραὴλ, ἐμφύλιον πόλεμον καταλύσας, εἰρήνης τεύξεται, καὶ τοῖς σοῖς ἀγαθοῖς ἐντρυφήσει.
« Lytrōsai, ho Theos, ton Israēl ek pasōn tōn ( thlipseōn autou. » Basilei prepousa hē prosenechtheisa tǭ Theǭ proseuchē. Prosēkei gar ton archein tetagmenon, pasan poiēsasthai» tōn hypēkoōn kēdemonian. Dia toi touto kai ho makarios Dabid, ou monon hyper heautou prosenēnoche tēn euchēn, alla kai hyper enkecheirismenou laou; allōs te kai hē tou eu kai kalōs basileuontos sōtēria koinē tou laou kathestēken ōpheleia. Echei de kai heteran ennoian to rhēton. Diērēto ho Israēl, kai epi tou Saoul, kai epi tou Memphibosthe, kai epi tou ᾿Abessalōm. Ei toinyn, phēsi, tēs sēs rhopēs apolausaimi, kai kreittōn genoimēn tōn dysmenōn, kai autos ho Israēl, emphylion polemon katalysas, eirēnēs teuxetai, kai tois sois agathois entryphēsei.
"Redeem Israel, O God, out of all its afflictions." The prayer offered to God befits a king. For one appointed to rule ought to take every care for his subjects. That is why the blessed David offered the prayer not only for himself but also for the people entrusted to him; besides, the safety of one who reigns well and rightly is a common benefit to the people. The words have another sense too. Israel was divided under Saul, under Mephibosheth, and under Absalom. "If, then," he says, "I enjoy your aid and prevail over my enemies, Israel too will end the civil war, obtain peace, and delight in your good things."
Chapter 25
25.1PG 80 80:1043
« Ψαλμὸς τῷ Δαβίδ. » Καὶ τοῦτον τὸν ψαλμὸν -ὁ θεῖος Δαβίδ εἰς ἑαυτὸν εἰρηκέναι δοκεῖ μοι· ἡγοῦ μαι δὲ τοῦτον ἐκείνου προγενέστερον εἶναι. Ὁ μὲν γὰρ ἁμαρτίας καὶ μεγάλης ἁμαρτίας· ἐποιήσατο μνήμην · · Ἱλάσθητι γὰρ, φησὶ, τῇ ἀνομίᾳ μου, πολλὴ γάρ ἐστιν. · Ἐνταῦθα δὲ τῆς οἰκείας ἀρετῆς τὰ εἴδη διέξεισιν· ὅθεν ἡγοῦμαι τούτοις αὐτὸν χρήσασθαι· τοῖς λόγοις ὑπὸ τοῦ Σαούλ διωκόμενον, καὶ παρὰ τοῖς ἀλλοφύλοις διάγειν ἡναγκασμένον · οὓς δυσσεβείᾳ, καὶ δεισιδαιμονίᾳ, καὶ πάσῃ παρανομίᾳ συζῶντας ὁρῶν, ἔφευγεν αὐτῶν τοὺς συλλόγους, καὶ τὰς τοῖς δαίμοσιν ἐπιτελουμένας δημοθοινίας· διδάξει δὲ τοῦτο σαφέστερον ἡ τῶν ῥητῶν ἐρμηνεία. • Κρῖνόν με, Κύριε, ὅτι ἐγὼ ἐν ἀκακίᾳ μου ἐπορεύθην, καὶ ἐπὶ τῷ Κυρίῳ ἐλπίζων, οὐ μὴ ἀσθενήσω. Απλότητι', φησὶ, κεχρημένος, καὶ κακὸν οὐδὲν εἰς τὸν Σαούλ δεδρακὼς, καὶ πικρῶς οὕτως ἐξελαυνόμενος, σὲ γενέσθαι, Δέσποτα, κριτὴν τῆς ἐμῆς δίκης ἀντιβολῶ· σὲ γὰρ οἶδα Θεὸν, καὶ τῆς σῆς προνοίας τὰς ἐμὰς ἐλπίδας ἐξήρτησα, καὶ θαῤῥῶ ὡς οὐκ ἔσομαι τοῖς διώκουσιν ὑποχείριος.
« Psalmos tǭ Dabid. » Kai touton ton psalmon -ho theios Dabid eis heauton eirēkenai dokei moi; hēgou mai de touton ekeinou progenesteron einai. Ho men gar hamartias kai megalēs hamartias; epoiēsato mnēmēn ; ; Hilasthēti gar, phēsi, tę̄ anomią mou, pollē gar estin. ; Entautha de tēs oikeias aretēs ta eidē diexeisin; hothen hēgoumai toutois auton chrēsasthai; tois logois hypo tou Saoul diōkomenon, kai para tois allophylois diagein hēnankasmenon ; hous dyssebeią, kai deisidaimonią, kai pasę̄ paranomią syzōntas horōn, epheugen autōn tous syllogous, kai tas tois daimosin epiteloumenas dēmothoinias; didaxei de touto saphesteron hē tōn rhētōn ermēneia. • Krinon me, Kyrie, hoti egō en akakią mou eporeuthēn, kai epi tǭ Kyriǭ elpizōn, ou mē asthenēsō. Aplotēti', phēsi, kechrēmenos, kai kakon ouden eis ton Saoul dedrakōs, kai pikrōs houtōs exelaunomenos, se genesthai, Despota, kritēn tēs emēs dikēs antibolō; se gar oida Theon, kai tēs sēs pronoias tas emas elpidas exērtēsa, kai tharrhō hōs ouk esomai tois diōkousin hypocheirios.
"A psalm of David." This psalm too the divine David seems to me to have spoken about himself; but I think it earlier than the previous one. For in that one he made mention of sin, and great sin: "Be merciful," he says, "to my iniquity, for it is great." Here he recounts the forms of his own virtue. Hence I think he used these words when pursued by Saul and forced to live among the foreigners. Seeing them living in impiety, superstition, and every lawlessness, he fled their gatherings and the public feasts held for the demons. The interpretation of the words will teach this more clearly. "Judge me, O Lord, for I have walked in my innocence, and hoping in the Lord I shall not be weak." "Having acted with simplicity," he says, "and done no harm to Saul, and yet being so bitterly driven out, I beg you, Master, to be the judge of my case. For I know you as God, I have hung my hopes on your providence, and I am confident that I shall not fall into the hands of my pursuers."
25.2PG 80 80:1045
« Δοκίμασόν με, Κύριε, καὶ πείρασόν με πύρωσον τοὺς νεφρούς μου, καὶ τὴν καρδίαν μου. Κάντεῦθεν δῆλον ὡς τῆς ἁμαρτίας πρεσβύτερος ὁ ψαλμός. Ὡς ἁπλότητι γὰρ καὶ ἀκακίᾳ συζῶν, καὶ πεῖραν οὐκ ἔχων τῆς ἁμαρτίας, τῶν ἐπικινδύνων ἀγώνων ἐφίεται. Νεφροὺς δὲ καὶ καρδίαν τοὺς λογισμοὺς ὀνομάζει· καὶ τοῦτο πολλάκις εἰρήκαμεν.
« Dokimason me, Kyrie, kai peirason me pyrōson tous nephrous mou, kai tēn kardian mou. Kanteuthen dēlon hōs tēs hamartias presbyteros ho psalmos. Hōs haplotēti gar kai akakią syzōn, kai peiran ouk echōn tēs hamartias, tōn epikindynōn agōnōn ephietai. Nephrous de kai kardian tous logismous onomazei; kai touto pollakis eirēkamen.
"Test me, O Lord, and try me; refine my kidneys and my heart." From this too it is clear that the psalm is older than the sin. For as one living in simplicity and innocence, with no experience of sin, he longs for dangerous contests. By kidneys and heart he means the thoughts; we have said this often.
25.3PG 80 80:1045
«Ὅτι τὸ ἔλεός σου κατέναντι τῶν ὀφθαλμῶν μού ἐστιν. • Δοκιμασθῆναι δὲ καὶ χρυσίου δίκην πυρωθῆναι παρακαλῶ, ἐπειδὴ τῷ σῷ ἐλέει θαρρῶ, καὶ τὴν ἐντεῦθεν προσμένω βοήθειαν. Ὑπὸ τούτου γὰρ ἐρειδόμενος· « Καὶ εὐηρέστησα ἐν τῇ ἀληθείᾳ σου. » Εἶτα τῆς εὐαρεστήσεως τὰ εἴδη διέξεισιν.
«Hoti to eleos sou katenanti tōn ophthalmōn mou estin. • Dokimasthēnai de kai chrysiou dikēn pyrōthēnai parakalō, epeidē tǭ sǭ eleei tharrō, kai tēn enteuthen prosmenō boētheian. Hypo toutou gar ereidomenos; « Kai euērestēsa en tę̄ alētheią sou. » Eita tēs euarestēseōs ta eidē diexeisin.
"For your mercy is before my eyes." "I ask to be tested and refined like gold, since I trust in your mercy and await the help that comes from it." For supported by it: "I was well pleasing in your truth." Then he recounts the forms of his being well pleasing.
25.4PG 80 80:1045
« Οὐκ ἐκάθισα μετὰ συνεδρίου ματαιότητος· καὶ μετὰ παρανομούντων οὐ μὴ εἰσέλθω. Ἐμίσησα ἐκκλησίαν πονηρευομένων· καὶ μετὰ ἀσεβῶν οὐ μὴ καθίσω.» Οὕτω δὲ, φησὶ, τῆς σῆς πεφρόντικα θεραπείας, ὅτι καὶ παρὰ δυσσεβέσιν ἀνθρώποις καὶ παρανόμοις γενόμενος, τοὺς ἐκεῖθεν συλλό γους καὶ τὰς ἐπιβλαβεῖς αὐτῶν ἔφυγον συνουσίας. Σημαίνει δὲ διὰ τούτων τὴν παρὰ τοῖς ἀλλοφύλοις διαγωγὴν, οἷς διὰ τὴν φυγὴν συνοικεῖν ἡναγκασμένος, οὔτε τῆς δυσσεβείας, οὔτε τῆς παρανομίας αὐτοῖς ἠνέσχετο κοινωνῆσαι.
« Ouk ekathisa meta synedriou mataiotētos; kai meta paranomountōn ou mē eiselthō. Emisēsa ekklēsian ponēreuomenōn; kai meta asebōn ou mē kathisō.» Houtō de, phēsi, tēs sēs pephrontika therapeias, hoti kai para dyssebesin anthrōpois kai paranomois genomenos, tous ekeithen syllo gous kai tas epiblabeis autōn ephygon synousias. Sēmainei de dia toutōn tēn para tois allophylois diagōgēn, hois dia tēn phygēn synoikein hēnankasmenos, oute tēs dyssebeias, oute tēs paranomias autois ēnescheto koinōnēsai.
"I did not sit with a council of vanity, and I will not go in with transgressors. I hated the assembly of evildoers, and I will not sit with the ungodly." "I have so cared for your service," he says, "that even when I was among impious and lawless people I fled their gatherings and their harmful company." By these words he indicates his stay among the foreigners: forced by his flight to live with them, he could not bear to share either their impiety or their lawlessness.
25.6PG 80 80:1045
Νίψομαι ἐν ἀθώοις τὰς χεῖράς μου· καὶ κυκλώσω τὸ θυσιαστήριόν σου, Κύριε. Τοῦ ἀκοῦσαί με φωνὴν αἰνέσεώς σου, καὶ διηγήσασθαι πάντα τὰ θαυμάσιά σου.» Τούτων μὲν οὖν σφόδρα τὴν δεισιδαιμονίαν βδελύττομαι, ποθῶ δὲ τὸ σὸν ἰδεῖν θυσιαστήριον, Δέσποτα, καὶ τὰς σὰς ὑμνῳδίας εἰσδέξασθαι τοῖς ὠσὶ, καὶ τῶν σῶν θαυμάτων τὰς με» γαλουργίας τοὺς ἀγνοοῦντας διδάξαι. Τὸ δὲ · Νίψο μαι ἐν ἀθώοις τὰς χεῖράς μου, › ἔοικε τῷ ὑπὸ τοῦ Πιλάτου γεγενημένῳ, ὃς τῆς Ἰουδαϊκῆς μιαιφονίας κοινωνῆσαι μὴ βουληθεὶς, τὰς χεῖρας ἐνίψατο, καὶ τῷ ἔργῳ δεικνὺς τοῦ πράγματος τὴν φυγήν. Ὡς ἀθῶος τοίνυν, φησὶ, καὶ μηδεμίαν πρὸς αὐτοὺς ἐσχηκὼς κοινωνίαν, θαῤῥῶν ἀπονίψομαι καὶ τὰς χεῖρας. « Κύριε, ἠγάπησα εὐπρέπειαν οἴκου σου καὶ τόπον σκηνώματος δόξης σου. Μή συναπολέσης μετὰ ἀσεβῶν τὴν ψυχήν μου, καὶ μετὰ ἀνδρῶν αἱμάτων τὴν ζωήν μου. Ὧν εἰσινὲ ἐν χερσὶν αἱ ἀνομίαι· ἡ δεξιὰ αὐτῶν ἐπλήσθη δώρων. » ᾿Αντὶ τῆς εὐπρεπείας ὁ Σύμμαχος ἀνάκτορον ἔθηκεν • ἀντὶ δὲ ἀνδρῶν αἱμάτων, ἀνδρῶν μιαιφόνων. Θᾶττον δὲ, φησὶ, τῆς μετὰ τούτων διαγωγῆς ἐλευθέ ρωσον, Δέσποτα, ποθοῦντά σου τὸν οἶκον, τὸν τὴν σὴν ἀποστίλβοντα χάριν· ἵνα μὴ δυσσεβέσιν ἀνθρώποις, καὶ δωροδόκοις, καὶ μιαιφόνοις, καὶ προϊεμένοις τὸ δίκαιον συναπόλωμαι. Καὶ διὰ τούτων δὲ πάλιν τοὺς αὐτοὺς ἐδήλωσεν. Οἶκον δὲ τὴν σκηνὴν ὠνόμασεν · οὐδέπω γὰρ ὁ θεῖος νεὼς ᾠκοδόμητο· διὸ καὶ ἐπήγαγε ·
Nipsomai en athōois tas cheiras mou; kai kyklōsō to thysiastērion sou, Kyrie. Tou akousai me phōnēn aineseōs sou, kai diēgēsasthai panta ta thaumasia sou.» Toutōn men oun sphodra tēn deisidaimonian bdelyttomai, pothō de to son idein thysiastērion, Despota, kai tas sas hymnǭdias eisdexasthai tois ōsi, kai tōn sōn thaumatōn tas me» galourgias tous agnoountas didaxai. To de ; Nipso mai en athōois tas cheiras mou, › eoike tǭ hypo tou Pilatou gegenēmenǭ, hos tēs Ioudaïkēs miaiphonias koinōnēsai mē boulētheis, tas cheiras enipsato, kai tǭ ergǭ deiknys tou pragmatos tēn phygēn. Hōs athōos toinyn, phēsi, kai mēdemian pros autous eschēkōs koinōnian, tharrhōn aponipsomai kai tas cheiras. « Kyrie, ēgapēsa euprepeian oikou sou kai topon skēnōmatos doxēs sou. Mē synapolesēs meta asebōn tēn psychēn mou, kai meta andrōn haimatōn tēn zōēn mou. Hōn eisine en chersin hai anomiai; hē dexia autōn eplēsthē dōrōn. » ᾿Anti tēs euprepeias ho Symmachos anaktoron ethēken • anti de andrōn haimatōn, andrōn miaiphonōn. Thatton de, phēsi, tēs meta toutōn diagōgēs eleuthe rōson, Despota, pothounta sou ton oikon, ton tēn sēn apostilbonta charin; hina mē dyssebesin anthrōpois, kai dōrodokois, kai miaiphonois, kai proïemenois to dikaion synapolōmai. Kai dia toutōn de palin tous autous edēlōsen. Oikon de tēn skēnēn ōnomasen ; oudepō gar ho theios neōs ǭkodomēto; dio kai epēgage ;
"I will wash my hands among the innocent and go around your altar, O Lord, to hear the voice of your praise and to recount all your wonders." "I utterly loathe their superstition, but I long to see your altar, Master, to take in your hymns with my ears, and to teach those who do not know them the mighty works of your wonders." The words "I will wash my hands among the innocent" resemble what Pilate did: unwilling to share in the Jewish bloodshed, he washed his hands, showing by the act that he shunned the deed. "As one innocent, then," he says, "having had no fellowship with them, I will boldly wash my hands." "O Lord, I have loved the beauty of your house and the place where your glory dwells. Do not destroy my soul with the ungodly, nor my life with men of blood, in whose hands are iniquities; their right hand is filled with bribes." For "beauty" Symmachus put "palace," and for "men of blood," "murderous men." "Free me quickly, Master," he says, "from living with these, since I long for your house that shines with your grace, so that I may not perish with impious, bribe-taking, murderous men who abandon justice." By these words he again indicated the same people. He called the tabernacle a house, for the divine temple had not yet been built. That is why he added:
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« Τόπον σκηνώματος δόξης σου. Ἐγὼ δὲ ἐν ἀκακίᾳ μου ἐπορεύθην· λύτρωσαί με, Κύριε, καὶ ἐλέησόν με. Ὁ ποῦς μου ἔστη ἐν εὐθύτητι.» Τέως δὲ καὶ τούτοις συνών, τῇ τῆς πίστεως ἁπλότητι κέχρημαι, καὶ πάσης ἐμαυτὸν κακίας ἐχώρισα, κἂν τῇ τῆς εὐσεβείας εὐθύτητι τοὺς πόδας ἐρείσας, ἕστηκα τέως ἀσφαλῶς καὶ βεβαίως. ᾿Αντιβολῶ δὲ εἰς τέλος ταύτην φυλάξαι τὴν στάσιν· ἔσται δὲ τοῦτο, εἰ τῆς μετὰ τούτων ἀπαλλαγείην οἰκήσεως. « Ἐν ἐκκλησίαις εὐλογήσω σε, Κύριε. · Ἐντεῦθεν μάλιστα σαφέστερον μεμαθήκαμεν, ὡς εἰς αὐτὸν εἴρηται τὸν Δαβὶδ ὁ ψαλμός. Ὑπέσχετο γὰρ ἐν ἁπάσαις αὐτὸν ταῖς κατὰ τὴν οἰκουμένην ἐκκλησίαις διὰ τῆς τῶν ψαλμῶν συγγραφῆς ὑμνήσειν τε καὶ εὐλογήσειν, προφητικοῖς ὅμμασι τὴν τῆς οἰκουμένης προβλέπων μεταβολήν. Ἔλαβε δὲ καὶ τὸ τέλος ἡ προφητεία. · ἐν πάσῃ γὰρ γῇ καὶ θαλάσσῃ διὰ τῶν εὐσεβῶν στομάτων ὁ μέγας Δαβὶδ ἀνυμνεῖ τὸν εὐεργέτην Θεόν.
« Topon skēnōmatos doxēs sou. Egō de en akakią mou eporeuthēn; lytrōsai me, Kyrie, kai eleēson me. Ho pous mou estē en euthytēti.» Teōs de kai toutois synōn, tę̄ tēs pisteōs haplotēti kechrēmai, kai pasēs emauton kakias echōrisa, kan tę̄ tēs eusebeias euthytēti tous podas ereisas, hestēka teōs asphalōs kai bebaiōs. ᾿Antibolō de eis telos tautēn phylaxai tēn stasin; estai de touto, ei tēs meta toutōn apallageiēn oikēseōs. « En ekklēsiais eulogēsō se, Kyrie. ; Enteuthen malista saphesteron memathēkamen, hōs eis auton eirētai ton Dabid ho psalmos. Hypescheto gar en hapasais auton tais kata tēn oikoumenēn ekklēsiais dia tēs tōn psalmōn syngraphēs hymnēsein te kai eulogēsein, prophētikois hommasi tēn tēs oikoumenēs problepōn metabolēn. Elabe de kai to telos hē prophēteia. ; en pasę̄ gar gę̄ kai thalassę̄ dia tōn eusebōn stomatōn ho megas Dabid anymnei ton euergetēn Theon.
"The place where your glory dwells." "But I walked in my innocence; redeem me, O Lord, and have mercy on me. My foot stood in uprightness." "Meanwhile, though I live with these people, I keep the simplicity of faith and have separated myself from all wickedness; and having planted my feet on the uprightness of piety, I have stood so far safely and firmly. I beg you to keep me in this standing to the end; and this will be if I am freed from living with them." "In the assemblies I will bless you, O Lord." From this above all we have learned more clearly that the psalm was spoken of David himself. For he promised to hymn and bless God in all the churches throughout the world through his writing of the psalms, foreseeing with prophetic eyes the change of the world. And the prophecy has been fulfilled: in every land and sea, through pious mouths, the great David hymns God his benefactor.
Chapter 26
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« Ψαλμὸς τῷ Δαβίδ, πρὸ τοῦ χρισθῆναι. » η Ταύτην ἐν τῷ Ἑξαπλῷ τὴν ἐπιγραφὴν οὐχ εὗρον", ἀλλ᾽ ἐν ἐνίοις ἀντιγράφοις . Ἐντεῦθεν δ᾽ ὅμως ἔλαβόν τινες ἀφορμὴν τοῦ πάσας τὰς ἐπιγραφὰς, ὡς οὐκ ἀληθεῖς, ἐκβάλλειν. Πῶς γὰρ, φασὶ, οἷόν τε ἦν μηδέπω χρισθέντα τὸν Δαβίδ, μηδὲ τοῦ παναγίου Πνεύματος τὴν χάριν δεξάμενον, προφητικούς γράψαι ψαλμούς; ἄλλως τε καὶ νέος ὢν τηνικαῦτα, πρόβατα ποιμαίνων, οὐ βασιλείαν ἰθύνων, οὐδὲ ὑπό τινων διωκόμενος δυσμενῶν; Ἔδει δὲ αὐτοὺς συνιδεῖν, ὡς δις λέγει χρισθῆναι τὸν Δαβὶδ ἡ τῶν Βασιλειῶν ἱστορία, μᾶλλον δὲ τρίς. Πρῶτον μὲν ἐν τῇ Βηθλεέμ, ὑπὸ Σαμουήλ τοῦ προφήτου. Δεύτερον δὲ ἐν Χεβρών, ὑπὸ τῆς Ἰούδα φυλῆς, μετὰ τὴν ἀναίρεσιν Σαούλ. Τὸ δὲ τρίτον, ὑπὸ πασῶν τῶν φυλῶν, μετὰ τὴν τελευτὴν τοῦ Μεμφιβοσθέ. Λέγει δὲ οὕτως περὶ τῆς δευτέρας χρίσεως· « Καὶ ἐπηρώτησε Δαβὶδ διὰ Κυρίου λέγων· Εἰ ἀναβῶ εἰς μίαν τῶν πόλεων τῆς Ἰουδαίας; καὶ εἶπε Κύριος πρὸς αὐτὸν, ᾿Ανάβηθι. Καὶ εἶπε Δαβὶδ, Ποῦ ἀναβῶ; καὶ εἶπε· Εἰς Χεβρών. » Εἶτα διηγησάμενος ὁ ἱστοριογράφος, ὅπως ἀνῆλθεν, ἐπήγαγε· « Καὶ ἔρχονται ἄνδρες τῆς Ἰουδαίας, καὶ χρίουσιν ἐκεῖ τὸν Δαβίδ, τοῦ βασιλεύειν ἐπὶ τὸν οἶκον᾿ Ἰούδα. » Περὶ δὲ τῆς τρίτης πάλιν οὕτως· « Καὶ παραγίνονται πᾶσαι αἱ φυλαὶ Ἰσραὴλ πρὸς Δαβὶδ εἰς Χεβρών. » Καὶ μετ᾿ ὀλίγον· « Καὶ διέθετο αὐτοῖς ὁ βασιλεὺς Δαβὶδ διαθήκην ἐν Χεβρών ἐνώπιον Κυρίου, καὶ χρίουσι τὸν Δαβὶδ εἰς βασιλέα ἐπὶ πάντα τὸν Ἰσραήλ. » Ὡς εἶναι δῆλον, ὅτι τὸν ψαλμὸν τοῦτον εἴρηκε, πρὶν τὴν δευτέραν δέξασθαι χειροτονίαν, καὶ προφανῶς ἐγχειρισθῆναι τὴν τῶν πραγμάτων οἰκονομίαν· τοίνυν δε διωκόμενος ὑπὸ τοῦ Σαούλ τούτοις δὲ ἐχρήσατο τοῖς λόγοις, ἡνίκα πρὸς ᾿Αβιμέλεχος εἰσῆλθε τὸν ἱερέα, καὶ ἐν τῇ τοῦ Θεοῦ σκηνῇ προσευξάμενος, καὶ τὴν ὑπὸ τῶν ἁγίων ἄρτων εὐλογίαν λαβὼν, διέφυγε τοῦ πολεμοῦντος τὰς χεῖρας. Τοῦτο δὲ καὶ ἐν αὐτῷ τῷ ψαλμῷ λέγει · «Ὅτι ἔκρυψέ με ἐν σκηνῇ αὐτοῦ ἐν ἡμέρᾳ κακῶν μου. Τότε καὶ Δωὴκ ὁ Ἰδουμαῖος τὰς βασιλικὰς ἡμιόνους νέμων ἐκεῖ, τοῦ Δαβὶδ τὴν φυγὴν τῷ Σαούλ κατεμήνυσε. Διόπερ ἐν τῷ ψαλμῷ λέγει, ὅτι Ἐπανέστησαν ἐπ᾿ ἐμὲ μάρτυρες ἄδικοι. » Σαφέστερον δὲ ταῦτα ἡ κατὰ μέρος ἑρμηνεία διδάξει · « Κύριος φωτισμός μου καὶ σωτήρ μου, τίνα φοβηθήσομαι; Κύριος ὑπερασπιστὴς τῆς ζωῆς μου, ἀπὸ τίνος δειλιάσω ; » Ὑπὸ σοῦ, φησὶ, φωτιζόμενος, καὶ τῷ νοερῷ σου φωτὶ καταυγαζόμενος, πάντων ὁμοῦ τῶν πολεμούντων καταφρονῶ.
« Psalmos tǭ Dabid, pro tou christhēnai. » ē Tautēn en tǭ Hexaplǭ tēn epigraphēn ouch heuron", all᾽ en eniois antigraphois . Enteuthen d᾽ homōs elabon tines aphormēn tou pasas tas epigraphas, hōs ouk alētheis, ekballein. Pōs gar, phasi, hoion te ēn mēdepō christhenta ton Dabid, mēde tou panagiou Pneumatos tēn charin dexamenon, prophētikous grapsai psalmous? allōs te kai neos ōn tēnikauta, probata poimainōn, ou basileian ithynōn, oude hypo tinōn diōkomenos dysmenōn? Edei de autous synidein, hōs dis legei christhēnai ton Dabid hē tōn Basileiōn historia, mallon de tris. Prōton men en tę̄ Bēthleem, hypo Samouēl tou prophētou. Deuteron de en Chebrōn, hypo tēs Iouda phylēs, meta tēn anairesin Saoul. To de triton, hypo pasōn tōn phylōn, meta tēn teleutēn tou Memphibosthe. Legei de houtōs peri tēs deuteras chriseōs; « Kai epērōtēse Dabid dia Kyriou legōn; Ei anabō eis mian tōn poleōn tēs Ioudaias? kai eipe Kyrios pros auton, ᾿Anabēthi. Kai eipe Dabid, Pou anabō? kai eipe; Eis Chebrōn. » Eita diēgēsamenos ho historiographos, hopōs anēlthen, epēgage; « Kai erchontai andres tēs Ioudaias, kai chriousin ekei ton Dabid, tou basileuein epi ton oikon᾿ Iouda. » Peri de tēs tritēs palin houtōs; « Kai paraginontai pasai hai phylai Israēl pros Dabid eis Chebrōn. » Kai met᾿ oligon; « Kai dietheto autois ho basileus Dabid diathēkēn en Chebrōn enōpion Kyriou, kai chriousi ton Dabid eis basilea epi panta ton Israēl. » Hōs einai dēlon, hoti ton psalmon touton eirēke, prin tēn deuteran dexasthai cheirotonian, kai prophanōs encheiristhēnai tēn tōn pragmatōn oikonomian; toinyn de diōkomenos hypo tou Saoul toutois de echrēsato tois logois, hēnika pros ᾿Abimelechos eisēlthe ton hierea, kai en tę̄ tou Theou skēnę̄ proseuxamenos, kai tēn hypo tōn hagiōn artōn eulogian labōn, diephyge tou polemountos tas cheiras. Touto de kai en autǭ tǭ psalmǭ legei ; «Hoti ekrypse me en skēnę̄ autou en hēmerą kakōn mou. Tote kai Dōēk ho Idoumaios tas basilikas hēmionous nemōn ekei, tou Dabid tēn phygēn tǭ Saoul katemēnyse. Dioper en tǭ psalmǭ legei, hoti Epanestēsan ep᾿ eme martyres adikoi. » Saphesteron de tauta hē kata meros hermēneia didaxei ; « Kyrios phōtismos mou kai sōtēr mou, tina phobēthēsomai? Kyrios hyperaspistēs tēs zōēs mou, apo tinos deiliasō ? » Hypo sou, phēsi, phōtizomenos, kai tǭ noerǭ sou phōti kataugazomenos, pantōn homou tōn polemountōn kataphronō.
"A psalm of David, before he was anointed." I did not find this title in the Hexapla, but in some copies. Yet from it some have taken occasion to throw out all the titles as untrue. "For how," they say, "was it possible for David, not yet anointed and not yet having received the grace of the all-holy Spirit, to write prophetic psalms, especially since he was then young, tending sheep, not directing a kingdom nor pursued by any enemies?" They ought to have noticed that the history of the Kingdoms says David was anointed twice, or rather three times: first in Bethlehem by Samuel the prophet; second in Hebron by the tribe of Judah, after Saul was killed; and third by all the tribes, after the death of Mephibosheth. It speaks thus of the second anointing: "And David inquired through the Lord, saying, Shall I go up into one of the cities of Judea? And the Lord said to him, Go up. And David said, Where shall I go up? And he said, To Hebron." Then, having narrated how he went up, the historian added: "And men of Judea come, and anoint David there to reign over the house of Judah." And again of the third: "And all the tribes of Israel come to David at Hebron." And a little after: "And King David made a covenant with them in Hebron before the Lord, and they anoint David king over all Israel." So it is clear that he spoke this psalm before receiving the second appointment and being openly entrusted with the management of affairs. Pursued by Saul, he used these words when he went in to Abimelech the priest, prayed in God's tabernacle, received the blessing of the holy bread, and escaped the hands of the one making war on him. He says this in the psalm itself: "For he hid me in his tabernacle in the day of my troubles." Then too Doeg the Idumean, who was grazing the royal mules there, informed Saul of David's flight. That is why he says in the psalm, "Unjust witnesses rose up against me." The detailed interpretation will teach this more clearly. "The Lord is my light and my Savior; whom shall I fear? The Lord is the protector of my life; of whom shall I be afraid?" "Enlightened by you," he says, "and illumined by your spiritual light, I despise all my enemies together."
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· Ἐν τῷ ἐγγίζειν ἐπ᾿ ἐμὲ κακοῦντας, τοῦ φαγεῖν τὰς σάρκας μου· οἱ θλίβοντές με, καὶ οἱ ἐχθροί μου αὐτοὶ ἡσθένησαν, καὶ ἔπεσον. » Οὐκ ἐψεύσθην, φησὶ, τῆς ἐλπίδος, οὕτω τῇ σῇ θαῤῥήσας ῥοπῇ. Καὶ γὰρ φθάσαντές με σε οἱ δίκην θηρίων διώκοντες, καὶ θοίνην ὠμοβόρον ποιήσασθαι πειραθέντες, ἐμὲ μὲν οὐκ ἐλωβήσαντο, αὐτοὶ δὲ πανωλεθρίαν ὑπέμειναν. Τοῦτο δὲ γεγενῆσθαι πολλάκις ἡ ἱστορία διδάσκει. Καὶ ἅπαξ γὰρ, καὶ δὶς, ὑπὸ τοῦ Σαούλ θηρευθεὶς, τὰς ἄρκυας διέφυγε, μᾶλλον δὲ αὐτὸν ἀνεῖλεν ἂν, εἴπερ ἠθέλησε, τὸν διώκοντα· ἀλλὰ αὐτὸς μὲν τὴν οἰκείαν ἐπεδείξατο φιλοσοφίαν, ἐκεῖνος δὲ παρὰ τοῖς ἀλλοφύλοις ἔτισε τῆς πονηρίας ποινήν· πρόῤῥησίς ἐστι τοίνυν τῶν ἐσομένων τὰ εἰρημένα.
; En tǭ engizein ep᾿ eme kakountas, tou phagein tas sarkas mou; hoi thlibontes me, kai hoi echthroi mou autoi hēsthenēsan, kai epeson. » Ouk epseusthēn, phēsi, tēs elpidos, houtō tę̄ sę̄ tharrhēsas rhopę̄. Kai gar phthasantes me se hoi dikēn thēriōn diōkontes, kai thoinēn ōmoboron poiēsasthai peirathentes, eme men ouk elōbēsanto, autoi de panōlethrian hypemeinan. Touto de gegenēsthai pollakis hē historia didaskei. Kai hapax gar, kai dis, hypo tou Saoul thēreutheis, tas arkyas diephyge, mallon de auton aneilen an, eiper ēthelēse, ton diōkonta; alla autos men tēn oikeian epedeixato philosophian, ekeinos de para tois allophylois etise tēs ponērias poinēn; prorrhēsis esti toinyn tōn esomenōn ta eirēmena.
"When evildoers drew near against me to eat my flesh, those who afflict me and my enemies themselves grew weak and fell." "I was not cheated of my hope," he says, "having so trusted in your aid. For those who pursued me like wild beasts and overtook me, and tried to make a savage feast of me, did me no harm, but themselves suffered utter destruction." The history teaches that this happened often. For once and twice, hunted by Saul, he escaped the nets; indeed he would have killed his pursuer if he had wished. But he showed his own wisdom of life, while Saul paid the penalty of his wickedness among the foreigners. What is said, then, is a prediction of things to come.
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· Ἐὰν παρατάξηται ἐπ᾿ ἐμὲ παρεμβολή, οὐ φοβηθήσεται ἡ καρδία μου· ἐὰν ἐπαναστῇ ἐπ᾿ ἐμὲ πόλεμος, ἐν ταύτῃ ἐγὼ ἐλπίζω. » Τοσαύτην, φησὶ, πεῖραν τῆς ἐπικουρίας λαβών, κἂν δὲς τοσοῦτοι, κἂν τρὶς, προσβαλεῖν μοι πειραθῶσι πολέμιοι, καταθαῤῥῶ τῶν δεινῶν, τῇ ἐλπίδι ταύτῃ καθωπλισμένος.
; Ean parataxētai ep᾿ eme parembolē, ou phobēthēsetai hē kardia mou; ean epanastę̄ ep᾿ eme polemos, en tautę̄ egō elpizō. » Tosautēn, phēsi, peiran tēs epikourias labōn, kan des tosoutoi, kan tris, prosbalein moi peirathōsi polemioi, katatharrhō tōn deinōn, tę̄ elpidi tautę̄ kathōplismenos.
"If an army is drawn up against me, my heart will not fear; if war rises against me, in this I hope." "Having had such experience of your help," he says, "even if twice or three times as many enemies try to attack me, I take courage against the dangers, armed with this hope."
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« Μίαν ᾐτησάμην παρὰ Κυρίου; ταύτην ζητήσω· τὸ κατοικεῖν· ἐν οἴκῳ Κυρίου πάσας τὰς ἡμέρας τῆς ζωῆς μου· τοῦ θεωρεῖν με τὴν τερπνότητα Κυρίου, καὶ ἐπισκέπτεσθαι τὸν ναὸν τὸν ἅγιον αὐτοῦ. Ὅτι ἔκρυψέ με ἐν σκηνῇ αὐτοῦ ἐν ἡμέρᾳ κακῶν μου· ἐσκέπασέ με ἐν ἀποκρύφῳ τῆς σκηνῆς αὐτοῦ· ἐν πέτρᾳ ὕψωσέ με. Ἐγὼ δὲ, φησὶ, τοσαύτης ἀπολαύσας εὐεργεσίας, οὐ πλοῦτον ζητῶ τὸ τὸν ἐμὸν εὐεργέτην, καὶ δυναστείαν, οὐδὲ βασιλείαν καὶ δόξαν, ἀλλὰ τὸ διηνεκῶς τῷ θείῳ προσεδρεύειν ναῷ, καὶ τὸ θεῖον ἐκεῖθεν κατοπτρίζεσθαι κάλλος, καὶ ἐπισκοπεῖν ἅπαντα τὰ κατὰ νόμον γινόμενα· πεῖραν γὰρ ἔχω τῆς ὠφελείας, ἤδη τὴν ἐκεῖθεν σωτηρίαν δρεψάμενος, καὶ τῶν διωκόντων τὰς χεῖρας διαφυγών· ταῦτα καὶ ἥτησεν ὁ μέγας Δαβίδ, καὶ ἔλαβε παρά τοῦ μεγαλοδώρου Θεοῦ. Αὐτὸς γὰρ καὶ τὴν θείαν ἐπανήγαγε κιβωτὸν, καὶ σκηνὴν ἑτέραν θαυμασιωτέραν ἐπήξατο, καὶ τοὺς διαφόρους τῶν ψαλτῳδῶν χορούς συνεστήσατο· καὶ ταῦτα ἐκ τῆς τῶν Παραλειπομένων βίβλου μάθοι τις ἂν ἀκριβέστερον. Τὸ δέ· • Μίαν ᾐτησάμην παρὰ Κυρίου", » ἀντὶ τοῦ, «μίαν χάριν.» Οὕτω γὰρτα νοητέον.
« Mian ę̄tēsamēn para Kyriou? tautēn zētēsō; to katoikein; en oikǭ Kyriou pasas tas hēmeras tēs zōēs mou; tou theōrein me tēn terpnotēta Kyriou, kai episkeptesthai ton naon ton hagion autou. Hoti ekrypse me en skēnę̄ autou en hēmerą kakōn mou; eskepase me en apokryphǭ tēs skēnēs autou; en petrą hypsōse me. Egō de, phēsi, tosautēs apolausas euergesias, ou plouton zētō to ton emon euergetēn, kai dynasteian, oude basileian kai doxan, alla to diēnekōs tǭ theiǭ prosedreuein naǭ, kai to theion ekeithen katoptrizesthai kallos, kai episkopein hapanta ta kata nomon ginomena; peiran gar echō tēs ōpheleias, ēdē tēn ekeithen sōtērian drepsamenos, kai tōn diōkontōn tas cheiras diaphygōn; tauta kai hētēsen ho megas Dabid, kai elabe para tou megalodōrou Theou. Autos gar kai tēn theian epanēgage kibōton, kai skēnēn heteran thaumasiōteran epēxato, kai tous diaphorous tōn psaltǭdōn chorous synestēsato; kai tauta ek tēs tōn Paraleipomenōn biblou mathoi tis an akribesteron. To de; • Mian ę̄tēsamēn para Kyriou", » anti tou, «mian charin.» Houtō garta noēteon.
"One thing I asked of the Lord; this I will seek: to dwell in the house of the Lord all the days of my life, to behold the delight of the Lord, and to visit his holy temple. For he hid me in his tabernacle in the day of my troubles; he sheltered me in the secret place of his tabernacle; he set me high on a rock." "Having enjoyed so great a benefit," he says, "I do not ask my benefactor for wealth and power, nor kingdom and glory, but to attend constantly at the divine temple, to behold from there the divine beauty as in a mirror, and to watch over all that is done according to the law. For I have experience of the benefit, having already reaped the salvation that comes from there and escaped the hands of my pursuers." These things the great David both asked and received from God, who gives great gifts. For he brought back the divine ark, set up another, more wonderful tabernacle, and established the various choirs of psalm singers; one may learn this more exactly from the book of Chronicles. "One thing I asked of the Lord" means "one favor"; so it must be understood.
26.6PG 80 80:1051
« Καὶ νῦν ἰδοὺ ὕψωσε κεφαλήν μου ἐπ' ἐχθρούς μου· ἐκύκλωσα καὶ ἔθυσα ἐν τῇ σκηνῇ αὐτοῦ θυσίαν αἰνέσεως καὶ ἀλαλαγμοῦ”". » Ἐνταῦθα ὁ χρόνος ἐνήλλακται · τοῦτο δὲ καὶ ὁ ᾿Ακύλας ἐδίδαξεν· ἀντὶ γὰρ τοῦ, ὕψωσε κεφαλήν μου, ὑψωθήσεται ή κεφαλή μου τέθεικεν. Σημαίνει" τοίνυν, ὅτι βασιλεύσει, καὶ περιγενήσεται τῶν δυσμενῶν, καὶ κυκλώσει αὐτοὺς ὁ νῦν ὑπ' αὐτῶν κυκλούμενος· καὶ τῷ Θεῷ προσοίσει, οὐ τὰς νομικὰς θυσίας ἐν τῇ σκηνῇ, ἀλλὰ τὴν τῆς αἰνέσεως θυσίαν, ἣν ἐν πάσαις ταῖς κατὰ τὴν οἰκουμένην ἐκκλησίαις, διὰ τῶν τῷ Θεῷ πεπιστευκότων, νύκτωρ καὶ μεθ' ἡμέραν προσφέρει. Ἔνια μέντοι τῶν ἀντιγράφων, « θυσίαν το αἰνέσεως ἔχει καὶ ἀλαλαγμοῦ·, τὴν αὐτὴν δὲ ἔχει διάνοιαν. ᾿Αλαλαγμὸς γὰρ ἐστι πολεμικὴ φωνὴ, ὑπὸ τῶν θαῤῥαλεωτέρων γινομένη κατὰ τῶν δειλιώντων. Τοιουτότροπος δι δὲ καὶ ἡ ὑμνῳδία· εὐθυμούντων γάρ ἐστιν ἡ φωνὴ, καὶ τὸν Θεὸν ἀνυμνούντων. «Εὐθυμεῖ γάρ τις, φησὶν, ἐν ὑμῖν; ψαλλέτω. » – « ῎Ασω καὶ ψαλῶ τῷ Κυρίῳ. » Δῆλον κἀντεῦθεν, ὡς ἐνήλλακται ἐν τοῖς ποῤῥηθεῖσιν ὁ χρόνος· ὑπισχνείται γὰρ ᾄσειν, καὶ τὸν ὕμνον προσοίσειν.
« Kai nyn idou hypsōse kephalēn mou ep' echthrous mou; ekyklōsa kai ethysa en tę̄ skēnę̄ autou thysian aineseōs kai alalagmou”". » Entautha ho chronos enēllaktai ; touto de kai ho ᾿Akylas edidaxen; anti gar tou, hypsōse kephalēn mou, hypsōthēsetai ē kephalē mou tetheiken. Sēmainei" toinyn, hoti basileusei, kai perigenēsetai tōn dysmenōn, kai kyklōsei autous ho nyn hyp' autōn kykloumenos; kai tǭ Theǭ prosoisei, ou tas nomikas thysias en tę̄ skēnę̄, alla tēn tēs aineseōs thysian, hēn en pasais tais kata tēn oikoumenēn ekklēsiais, dia tōn tǭ Theǭ pepisteukotōn, nyktōr kai meth' hēmeran prospherei. Enia mentoi tōn antigraphōn, « thysian to aineseōs echei kai alalagmou;, tēn autēn de echei dianoian. ᾿Alalagmos gar esti polemikē phōnē, hypo tōn tharrhaleōterōn ginomenē kata tōn deiliōntōn. Toioutotropos di de kai hē hymnǭdia; euthymountōn gar estin hē phōnē, kai ton Theon anymnountōn. «Euthymei gar tis, phēsin, en hymin? psalletō. » – « ᾿Asō kai psalō tǭ Kyriǭ. » Dēlon kanteuthen, hōs enēllaktai en tois porrhētheisin ho chronos; hypischneitai gar ąsein, kai ton hymnon prosoisein.
"And now behold, he lifted up my head over my enemies; I went around and offered in his tabernacle a sacrifice of praise and shouting." Here the tense is changed; Aquila taught this too, for instead of "he lifted up my head" he put "my head will be lifted up." He indicates, then, that he will reign, prevail over his enemies, and surround them, he who is now surrounded by them; and that he will offer to God not the sacrifices of the law in the tabernacle but the sacrifice of praise, which he offers night and day in all the churches throughout the world through those who have believed in God. Some copies have "a sacrifice of praise and shouting"; it has the same sense. For shouting is a cry of war, raised by the bolder against the timid. Hymn singing is of this kind, for it is the voice of those who are cheerful and hymn God: "Is anyone among you cheerful?" it says. "Let him sing psalms." "I will sing and make music to the Lord." From this too it is clear that the tense is changed in what was foretold: he promises to sing and to offer the hymn.
26.7PG 80 80:1053
« Εἰσάκουσον, Κύριε, τῆς φωνῆς μου ἧς ἐκέκραξα· ἐλέησόν με, καὶ εἰσάκουσόν μου.» Ἔλεον μὲν αἰτεῖ, οὐκ ἄδικον δὲ, ἀλλὰ καὶ μάλα δίκαιον.
« Eisakouson, Kyrie, tēs phōnēs mou hēs ekekraxa; eleēson me, kai eisakouson mou.» Eleon men aitei, ouk adikon de, alla kai mala dikaion.
"Hear, O Lord, my voice with which I cried; have mercy on me and hear me." He asks for mercy, yet not unjust mercy, but quite just.
26.8PG 80 80:1053
«Σοὶ, φησὶν, εἶπεν ἡ καρδία μου, Κύριον ζητήσω.» Οὐ γὰρ λόγοις ἐχρησάμην ἀληθείας γεγυμνωμένοις, ἀλλὰ τῆς διανοίας συνομολογούσης τοῖς λόγοις δὲ τὸ ἔργον ἐπέθηκα. « Ἐξεζήτησε σε τὸ πρόσωπόν μου.» Καὶ οὐκ ἀποχρήσει τὰ ἤδη γενόμενα· ἀλλὰ τοῦτο δράσω καὶ εἰς τὸν ἔπειτα χρόνον, • Τὸ πρόσωπόν σου, φησὶ, Κύριε, ζητήσω.» Μὴ τοίνυν ἀπώσῃ με ποθοῦντα, μηδὲ τοῦ ποθουμένου στερήσης.
«Soi, phēsin, eipen hē kardia mou, Kyrion zētēsō.» Ou gar logois echrēsamēn alētheias gegymnōmenois, alla tēs dianoias synomologousēs tois logois de to ergon epethēka. « Exezētēse se to prosōpon mou.» Kai ouk apochrēsei ta ēdē genomena; alla touto drasō kai eis ton epeita chronon, • To prosōpon sou, phēsi, Kyrie, zētēsō.» Mē toinyn apōsę̄ me pothounta, mēde tou pothoumenou sterēsēs.
"To you," he says, "my heart said, I will seek the Lord." "I did not use words stripped of truth, but with my mind agreeing with my words I added the deed to them." "My face sought you." "And what has already been done will not suffice; I will do this also in time to come." "Your face, O Lord," he says, "I will seek." "Do not then thrust me away as I long for you, nor deprive me of what I long for."
26.9PG 80 80:1053
«Μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπ᾿ ἐμοῦ· καὶ μὴ ἐκκλίνῃς ἐν ὀργῇ ἀπὸ τοῦ δούλου σου.» Τοῦτο ἐκ μεταφορᾶς τέθεικε τῶν ὀργιζομένων, καὶ τοὺς προσιόντας ἀποστρεφομένων, καὶ εἰς ἑτέραν ὁδὸν ἐκκλίνειν πειρωμένων. « Βοηθός μου γενοῦ, μὴ ἀποσκορακίσῃς με, καὶ μὴ ἐγκαταλίπης με, ὁ Θεὸς ὁ Σωτήρ μου.» Τὸ, μὴ ἀποσκορακίσης με, μὴ ἀποῤῥίψης με” εἶπον οἱ ἄλλοι ἑρμηνευταί· ἀπὸ τῆς – ἔξωθεν δὲ παιδείας οἱ Ἑβδομήκοντα τοῦτο τὸ ὄνομα πεποιήκασι. Τὸ γὰρ εἰς κόρακας ὕβρις τις ἦν παρὰ τοῖς πάλαι ἀπό τινος μύθου γεγενημένη.
«Mē apostrepsę̄s to prosōpon sou ap᾿ emou; kai mē ekklinę̄s en orgę̄ apo tou doulou sou.» Touto ek metaphoras tetheike tōn orgizomenōn, kai tous prosiontas apostrephomenōn, kai eis heteran hodon ekklinein peirōmenōn. « Boēthos mou genou, mē aposkorakisę̄s me, kai mē enkatalipēs me, ho Theos ho Sōtēr mou.» To, mē aposkorakisēs me, mē aporrhipsēs me” eipon hoi alloi hermēneutai; apo tēs – exōthen de paideias hoi Hebdomēkonta touto to onoma pepoiēkasi. To gar eis korakas hybris tis ēn para tois palai apo tinos mythou gegenēmenē.
"Do not turn your face away from me, and do not turn aside in anger from your servant." He set this as a metaphor from angry people who turn away from those who approach them and try to turn off onto another road. "Be my helper; do not cast me to the crows, and do not forsake me, O God my Savior." For "do not cast me to the crows" the other translators said "do not cast me off." The Seventy took this word from secular learning: "to the crows" was an insult among the ancients that arose from some fable.
26.10PG 80 80:1053
«Ὅτι ὁ πατήρ μου καὶ ἡ μήτηρ μου ἐγκατἐλιπόν με, ὁ δὲ Κύριος προσελάβετό με. Διωκόμενος γὰρ ὑπὸ τοῦ Σαούλ, πόῤῥω διάγειν τῶν γεγεννηκότων ἡνάγκαστο· ἀρκεῖς δὲ, φησὶ, μοι ἀντὶ πάντων, ὦ Δέσποτα.
«Hoti ho patēr mou kai hē mētēr mou enkatelipon me, ho de Kyrios proselabeto me. Diōkomenos gar hypo tou Saoul, porrhō diagein tōn gegennēkotōn hēnankasto; arkeis de, phēsi, moi anti pantōn, ō Despota.
"For my father and my mother forsook me, but the Lord took me up." Pursued by Saul, he was forced to live far from his parents. "But you, Master," he says, "are enough for me in place of all."
26.11PG 80 80:1053
« Νομοθέτησόν με, Κύριε, ἐν τῇ ὁδῷ σου· καὶ ὁδήγησόν με ἐν τρίβῳ εὐθείᾳ. › ᾿Αντὶ τοῦ, νομοθέτησόν με, ὁ μὲν ᾿Ακύλας καὶ ὁ Θεοδοτίων φώτισον εἰρήκασιν· ὁ δὲ Σύμμαχος, ὑπόδειξόν μοι τὴν ὀδόν σου. Ἐπειδὴ πόῤῥω, φησὶ, διάγειν τῶν ὁμοφύλων ἠνάγκασμαι, αὐτός μοι γενοῦ καὶ νομοθέτης καὶ ποδηγὸς, ὑποδεικνύς μοι τὴν πρὸς σὲ φέρουσαν τρίβον. • Ἕνεκεν τῶν ἐχθρῶν· μου. Μὴ παραδῷς με εἰς ψυχὰς θλιβόντων με. » Ταπεινοῦ φρονήματος ἔκγονα” τὰ ῥήματα ταῦτα. Λέγει γὰρ. ὅτι Ἐγὼ μὲν τῆς σωτηρίας ἀνάξιος, ἀλλ᾽ ὅμως ἥκιστα τοὺς νῦν πολεμοῦντας ἡδικηκὼς, ἀδίκως ἐλαύνομαι. Μὴ παραδῷς τοίνυν τοῖς ἀδικοῦσε τὸν ἀδικούμενον. « "Ὅτι ἐπανέστησάν μοι μάρτυρες ἄδικοι, καὶ · ἐψεύσατο ἡ ἀδικία ἑαυτῇ .» Ὁ δὲ ᾿Ακύλας τοῦτο σαφέστερον εἴρηκεν· ᾿Αντέστησαν' μάρτυρες ψευδεῖς, καὶ ἐξεφάνη ἡ ἀδικία». Αὐτοὶ μὲν γὰρ, φησὶ, συκοφαντίαις ἐχρήσαντο κατ᾿ ἐμοῦ, ἐγὼ δὲ λώβην ' οὐδεμίαν ἐντεῦθεν ἐδεξάμην διὰ τὴν σὴν βοήθειαν· ἀντεστράφη δὲ κατὰ τῶν ἀδίκων, καὶ τὰ πεμφθέντα παρ᾿ αὐτῶν κατ᾿ ἐμοῦ βέλη κατ' αὐτῶν πάλιν ἀνέστρεψε. Τοῦτο δὲ ἀπὸ τῆς κοινῆς εἶληπται χρήσεως· εἰώθαμεν γὰρ καὶ ἡμεῖς περὶ τῶν ἐπιβουλευόντων μὲν, οὐ βλαπτόντων δὲ, λέγειν· Ἑαυτὸν ἔβλαψεν, οὐκ ἐμέ. Οὕτω καὶ ὁ μακάριος ἔφη Δαβίδ· • Ἐψεύσατο ἡ ἀδικία ἑαυτῇ ". Ἐγὼ δὲ πιστεύω· τοῦ ἰδεῖν τὰ ἀγαθὰ Κυρίου ἐν γῇ ζώντων.» Οὐ γὰρ μόνον κατὰ τὸν παρόντα βίον κρείττων ἔσομαι τῶν πολεμίων· ἀλλὰ καὶ τῶν προσδοκωμένων ἀγαθῶν ἐν ἀπολαύσει γενήσομαι· εἶτα προσφέρει πᾶσιν ἀνθρώποις παραίνεσιν.
« Nomothetēson me, Kyrie, en tę̄ hodǭ sou; kai hodēgēson me en tribǭ eutheią. › ᾿Anti tou, nomothetēson me, ho men ᾿Akylas kai ho Theodotiōn phōtison eirēkasin; ho de Symmachos, hypodeixon moi tēn odon sou. Epeidē porrhō, phēsi, diagein tōn homophylōn ēnankasmai, autos moi genou kai nomothetēs kai podēgos, hypodeiknys moi tēn pros se pherousan tribon. • Heneken tōn echthrōn; mou. Mē paradǭs me eis psychas thlibontōn me. » Tapeinou phronēmatos ekgona” ta rhēmata tauta. Legei gar. hoti Egō men tēs sōtērias anaxios, all᾽ homōs hēkista tous nyn polemountas hēdikēkōs, adikōs elaunomai. Mē paradǭs toinyn tois adikouse ton adikoumenon. « "Hoti epanestēsan moi martyres adikoi, kai ; epseusato hē adikia heautę̄ .» Ho de ᾿Akylas touto saphesteron eirēken; ᾿Antestēsan' martyres pseudeis, kai exephanē hē adikia». Autoi men gar, phēsi, sykophantiais echrēsanto kat᾿ emou, egō de lōbēn ' oudemian enteuthen edexamēn dia tēn sēn boētheian; antestraphē de kata tōn adikōn, kai ta pemphthenta par᾿ autōn kat᾿ emou belē kat' autōn palin anestrepse. Touto de apo tēs koinēs eilēptai chrēseōs; eiōthamen gar kai hēmeis peri tōn epibouleuontōn men, ou blaptontōn de, legein; Heauton eblapsen, ouk eme. Houtō kai ho makarios ephē Dabid; • Epseusato hē adikia heautę̄ ". Egō de pisteuō; tou idein ta agatha Kyriou en gę̄ zōntōn.» Ou gar monon kata ton paronta bion kreittōn esomai tōn polemiōn; alla kai tōn prosdokōmenōn agathōn en apolausei genēsomai; eita prospherei pasin anthrōpois parainesin.
"Give me a law, O Lord, in your way, and guide me on a straight path." For "give me a law," Aquila and Theodotion said "enlighten me," and Symmachus, "show me your way." "Since I have been forced to live far from my own people," he says, "be yourself my lawgiver and guide, showing me the path that leads to you." "Because of my enemies. Do not hand me over to the souls of those who afflict me." These words are the offspring of a humble mind. For he says: "I am unworthy of salvation; yet, having done no wrong at all to those now warring against me, I am unjustly driven out. Do not then hand over the wronged to the wrongdoers." "For unjust witnesses rose up against me, and injustice lied to itself." Aquila said this more clearly: "False witnesses stood against me, and injustice was exposed." "They used slanders against me," he says, "but because of your help I received no harm from them; it was turned against the unjust, and the arrows they sent at me it turned back on them." This is taken from common usage. We too are accustomed to say of those who plot but do no harm: "He harmed himself, not me." So the blessed David said, "Injustice lied to itself." "But I believe that I shall see the good things of the Lord in the land of the living." "For I shall not only prevail over my enemies in the present life, but shall also come to enjoy the good things we await." Then he offers an exhortation to all people.
26.14PG 80 80:1055
« Ὑπόμεινον τὸν Κύριον. » Καὶ πῶς τοῦτο γένοιτ᾽ ἂν δυνατόν; « ᾿Ανδρίζου, καὶ κραταιούσθω ἡ καρδία σου, καὶ ὑπόμεινον τὸν Κύριον. » Ὁ νοῦς, φησὶ, τῇ ἀνδρείᾳ καθοπλιζόμενος, καὶ διὰ ταύτης τῶν προσβαλλόντων παθημάτων περιγινόμενος, κρατύνεται καὶ νικᾷ, καὶ τὰς θείας ἐπαγγελίας προσμένει, ὧν μετὰ τοῦ συνεργήσαντος σώματος γίνεται κληρονόμος· γῆν δὲ ζώντων καλεῖ τὸν προσδοκώμενον βίον, ὡς τοῦ θανάτου κεχωρισμένον, καὶ φθορᾶς καὶ λύπης ἐλεύθερον.
« Hypomeinon ton Kyrion. » Kai pōs touto genoit᾽ an dynaton? « ᾿Andrizou, kai krataiousthō hē kardia sou, kai hypomeinon ton Kyrion. » Ho nous, phēsi, tę̄ andreią kathoplizomenos, kai dia tautēs tōn prosballontōn pathēmatōn periginomenos, kratynetai kai niką, kai tas theias epangelias prosmenei, hōn meta tou synergēsantos sōmatos ginetai klēronomos; gēn de zōntōn kalei ton prosdokōmenon bion, hōs tou thanatou kechōrismenon, kai phthoras kai lypēs eleutheron.
"Wait for the Lord." And how could this be possible? "Be courageous, and let your heart be strong, and wait for the Lord." "The mind," he says, "armed with courage and through it prevailing over the passions that assail it, is strengthened and conquers, and awaits the divine promises, of which it becomes heir together with the body that worked with it." He calls the expected life the land of the living, as separated from death and free from corruption and grief.
Chapter 27
27.1PG 80 80:1055
« Ψαλμὸς τῷ Δαβίδ. » ["Αδει τὸν ψαλμὸν ἐκ προσώπου τῶν πιστευσάντων εἰς Χριστόν· διὰ δεήσεως εἰς ἐπικουρίαν καλῶν τὸν Χριστόν· ἅμα δὲ καὶ τῆς Ἰουδαίων ἀπονοίας κατάῤῥησιν ἔχει” καὶ εὐχὴν τοῦ χωρισθῆναι τῆς ἐκείνων χειρὸς, μᾶλλον δὲ καὶ τῆς μερίδος. ] « Πρὸς σὲ, Κύριε, κεκράξομαι, ὁ Θεός μου, μὴ παρασιωπήσῃς ἀπ᾿ ἐμοῦ • μήποτε παρασιωπήσῃς ἀπ᾿ ἐμοῦ, καὶ ὁμοιωθήσομαι τοῖς καταβαίνουσιν εἰς λάκκον.» Εἴρηται μὲν ὁ ψαλμὸς ὑπὸ τοῦ Δαβὶδ, ἡνίκα ὑπὸ τοῦ Σαούλ ἐδιώκετο, καὶ τῶν δοκούντων εἶναι φίλων ἐπεβουλεύετο, καὶ μηνυόντων, καὶ κατάδηλον αὐτὸν τῷ Σαούλ πειρωμένων ποιεῖν· τοιοῦτος ἦν το ὁ Δωήκ, τοιοῦτοι οἱ Ζιφαῖοι, καὶ ἕτεροι πρὸς τούτοις πολλοί. ᾿Αρμόττει δὲ καὶ οὗτος, καὶ μέντοι καὶ οἱ πρὸ τούτου ψαλμοὶ, παντὶ τοιαύταις περιπίπτοντι συμφοράῖς. Ἔνεστι γὰρ ὁμοίως τῷ μακαρίῳ Δαβίδ, καὶ καρτερῆσαι τὸν βουλόμενον , καὶ τοῦ Θεοῦ δεηθῆναι, καὶ τῆς ἐκεῖθεν προμηθείας τυχεῖν· τὸ κεκράξομαι μέντοι τέθεικεν οὐκ ἐπὶ φωνῆς, ἀλλ᾽ ἐπὶ προθυμίας καὶ συντόνου καὶ σπουδαίας εὐχῆς· τὸ δὲ μὴ παρασιωπήσῃς ἀπ' ἐμοῦ, ἐκ μεταφορᾶς ἔλαβε τῶν ὑπό τινων παρακαλουμένων, καὶ πρὸς οὐδὲν ἀποκρίνασθαι βουλομένων. Διό φησιν, Ἐὰν παρασιωπήσῃς ἀπ᾿ ἐμοῦ, καὶ τῆς βοηθείας γυμνώσης με, παραυτίκα τῷ θανάτῳ παραδοθήσομαι· τοῦτον γὰρ ἐκάλεσε λάκκον· ἐπειδὴ λάκκῳ παραπλησίως ὁ τάφος ὀρύττεται.
« Psalmos tǭ Dabid. » ["Adei ton psalmon ek prosōpou tōn pisteusantōn eis Christon; dia deēseōs eis epikourian kalōn ton Christon; hama de kai tēs Ioudaiōn aponoias katarrhēsin echei” kai euchēn tou chōristhēnai tēs ekeinōn cheiros, mallon de kai tēs meridos. ] « Pros se, Kyrie, kekraxomai, ho Theos mou, mē parasiōpēsę̄s ap᾿ emou • mēpote parasiōpēsę̄s ap᾿ emou, kai homoiōthēsomai tois katabainousin eis lakkon.» Eirētai men ho psalmos hypo tou Dabid, hēnika hypo tou Saoul ediōketo, kai tōn dokountōn einai philōn epebouleueto, kai mēnyontōn, kai katadēlon auton tǭ Saoul peirōmenōn poiein; toioutos ēn to ho Dōēk, toioutoi hoi Ziphaioi, kai heteroi pros toutois polloi. ᾿Armottei de kai houtos, kai mentoi kai hoi pro toutou psalmoi, panti toiautais peripiptonti symphorais. Enesti gar homoiōs tǭ makariǭ Dabid, kai karterēsai ton boulomenon , kai tou Theou deēthēnai, kai tēs ekeithen promētheias tychein; to kekraxomai mentoi tetheiken ouk epi phōnēs, all᾽ epi prothymias kai syntonou kai spoudaias euchēs; to de mē parasiōpēsę̄s ap' emou, ek metaphoras elabe tōn hypo tinōn parakaloumenōn, kai pros ouden apokrinasthai boulomenōn. Dio phēsin, Ean parasiōpēsę̄s ap᾿ emou, kai tēs boētheias gymnōsēs me, parautika tǭ thanatǭ paradothēsomai; touton gar ekalese lakkon; epeidē lakkǭ paraplēsiōs ho taphos oryttetai.
"A psalm of David." [He sings the psalm in the person of those who believed in Christ, calling on Christ for help by prayer; at the same time it contains a denunciation of the madness of the Jews and a prayer to be separated from their hand, or rather from their lot.] "To you, O Lord, I will cry; my God, do not be silent toward me; lest you be silent toward me and I become like those who go down into the pit." The psalm was spoken by David when he was pursued by Saul and plotted against by those who seemed to be friends, who informed on him and tried to reveal him to Saul. Such was Doeg, such were the Ziphites, and many others besides. This psalm, and indeed the psalms before it, fits anyone who falls into such misfortunes. For anyone who wishes may, like the blessed David, endure, pray to God, and obtain his providence. "I will cry" he set not of the voice but of eagerness and intense, earnest prayer. "Do not be silent toward me" he took as a metaphor from those who are entreated by someone and will make no answer. So he says: "If you are silent toward me and strip me of help, I shall at once be handed over to death." This he called a pit, since the grave is dug like a pit.
27.2PG 80 80:1057
Εἰσάκουσον, Κύριε, τῆς φωνῆς τῆς δεήσεώς μου, ἐν τῷ δέεσθαι πρὸς σὲ, ἐν τῷ αἴρειν με χεῖράς μου πρὸς ναὸν ἅγιόν σου.» Οὐδέπω μὲν ὁ ναὸς ᾠκοδόμητο· τὴν δὲ σκηνὴν ὀνομάζει ναὸν, ἐν ᾗ προσηύχετο, πόῤῥω μὲν ὢν κατὰ τὸ σῶμα, τὸν δὲ νοῦν ἐκεῖ παραπέμπων. Οὕτω καὶ ὁ μακάριος Δανιὴλ ἐν Βαβυλῶνι προσευχόμενος, πρὸς τὴν Ἱερουσαλήμ τετραμμένας ἀνεῴγνυ φωταγωγούς, οὐκ ἐκεῖ περιγεγράφθαι τὸ θεῖον ὑποπτεύων, ἀλλ' ἐκεῖ τὴν θείαν ἐπιφάνειαν γεγενῆσθαι μεμαθηκώς.
Eisakouson, Kyrie, tēs phōnēs tēs deēseōs mou, en tǭ deesthai pros se, en tǭ airein me cheiras mou pros naon hagion sou.» Oudepō men ho naos ǭkodomēto; tēn de skēnēn onomazei naon, en hę̄ prosēucheto, porrhō men ōn kata to sōma, ton de noun ekei parapempōn. Houtō kai ho makarios Daniēl en Babylōni proseuchomenos, pros tēn Hierousalēm tetrammenas aneǭgny phōtagōgous, ouk ekei perigegraphthai to theion hypopteuōn, all' ekei tēn theian epiphaneian gegenēsthai memathēkōs.
"Hear, O Lord, the voice of my supplication, when I pray to you, when I lift up my hands toward your holy temple." The temple had not yet been built; he calls temple the tabernacle, toward which he prayed, being far away in body but sending his mind there. So too the blessed Daniel, praying in Babylon, opened windows facing Jerusalem, not supposing that the divine was circumscribed there, but having learned that the divine manifestation had taken place there.
27.3PG 80 80:1057
« Μὴ συνελκύσῃς με μετὰ ἁμαρτωλῶν, καὶ μετὰ ἐργαζομένων τὴν ἀδικίαν μὴ συναπολέσῃς με, τῶν λαλούντων εἰρήνην μετὰ τῶν πλησίον αὐτῶν· κακὰ δὲ ἐν ταῖς καρδίαις αὐτῶν. » Μηδεμίαν ἔχειν κοινωνίαν μετὰ τῶν διπλόῃ κεχρημένων ὁ μακάριος ἱκετεύει Δαβίδ. Βδελυροὺς γὰρ εἶναί φησι τοὺς ἕτερα μὲν φθεγγομένους, ἔτερα δὲ βουλευομένους. Οὗ δὴ χάριν καὶ πρόσφορα τοῖς ἐπιτηδεύμασι βούλεται αὐτοὺς τρυγῆσαι τὰ ἐπίχειρα. Φησὶ γάρ
« Mē synelkysę̄s me meta hamartōlōn, kai meta ergazomenōn tēn adikian mē synapolesę̄s me, tōn lalountōn eirēnēn meta tōn plēsion autōn; kaka de en tais kardiais autōn. » Mēdemian echein koinōnian meta tōn diploę̄ kechrēmenōn ho makarios hiketeuei Dabid. Bdelyrous gar einai phēsi tous hetera men phthengomenous, etera de bouleuomenous. Hou dē charin kai prosphora tois epitēdeumasi bouletai autous trygēsai ta epicheira. Phēsi gar
"Do not drag me away with sinners, and do not destroy me with those who work injustice, who speak peace with their neighbors but evils are in their hearts." The blessed David begs to have no fellowship with the double-minded. For he says that those are loathsome who say one thing and plan another. That is why he wishes them to reap wages suited to their practices. For he says:
27.4PG 80 80:1057
Δὸς αὐτοῖς, Κύριε, κατὰ τὰ ἔργα αὐτῶν, καὶ κατὰ τὴν πονηρίαν τῶν ἐπιτηδευμάτων αὐτῶν. Καὶ τὰ ἔργα τῶν χειρῶν αὐτῶν δὸς αὐτοῖς· ἀπόδος τὸ ἀνταπόδομα αὐτῶν αὐτοῖς. • Μηδεὶς δὲ τὸν δίκαιον ἐπαρᾶσθαι τοῖς ἐχθροῖς νομιζέτω· οὐ γάρ ἐστιν ἀρᾶς τὰ εἰρημένα, ἀλλὰ ψήφου δικαίας. « ᾿Απόδος γὰρ, φησὶ, τὸ ἀνταπόδομα αὐτῶν αὐτοῖς· · ταῖς οἰκείαις, φησὶν, ἐπιβουλαῖς περιπέσοιεν, αἷς κατ' ἀλλήλων καττύουσι τοῦτο καὶ ἐν τῷ ἑβδόμῳ ψαλμῷ, « Ἐπιστρέψει ὁ πόνος αὐτοῦ εἰς κεφαλὴν αὐτοῦ, καὶ ἐπὶ κορυφὴν αὐτοῦ ἡ ἀδικία αὐτοῦ καταβήσεται. • Εἶτα τὴν αἰτίαν τῆς τιμωρίας διδάσκει .
Dos autois, Kyrie, kata ta erga autōn, kai kata tēn ponērian tōn epitēdeumatōn autōn. Kai ta erga tōn cheirōn autōn dos autois; apodos to antapodoma autōn autois. • Mēdeis de ton dikaion eparasthai tois echthrois nomizetō; ou gar estin aras ta eirēmena, alla psēphou dikaias. « ᾿Apodos gar, phēsi, to antapodoma autōn autois; ; tais oikeiais, phēsin, epiboulais peripesoien, hais kat' allēlōn kattyousi touto kai en tǭ hebdomǭ psalmǭ, « Epistrepsei ho ponos autou eis kephalēn autou, kai epi koryphēn autou hē adikia autou katabēsetai. • Eita tēn aitian tēs timōrias didaskei .
"Give them, O Lord, according to their works and according to the wickedness of their practices. Give them according to the works of their hands; render them their recompense." Let no one think that the righteous man curses his enemies. What is said belongs not to a curse but to a just verdict. "For render them," he says, "their recompense": "may they fall into their own plots, which they stitch together against one another." So too in the seventh psalm: "His toil will return upon his head, and his injustice will come down upon his crown." Then he teaches the cause of the punishment.
27.5PG 80 80:1059
« Ὅτι οὐ συνῆκαν εἰς τὰ ἔργα Κυρίου, καὶ εἰς τὰ ἔργα τῶν χειρῶν αὐτοῦ. » Ταῦτα δὲ, φησὶ, δεδράκασιν, οὔτε λόγον, οὔτε ἔργον θεῖον μαθεῖν ἐθελήσαντες. • Διὸ δὴ καθελεῖς αὐτοὺς, καὶ οὐ μὴ οἰκοδομήσεις αὐτούς. » Λυσιτελής γὰρ τοῖς κακοῖς οἰκοδόμοις ἡ τῆς πονηρᾶς οἰκοδομίας κατάλυσις· καὶ ἐντεῦθεν μέντοι δῆλον, ὡς καὶ τὰ προειρημένα προαγορευτικῶς εἶπεν, οὐκ αὐτοῖς ἐπαρώμενος, ἀλλὰ τὰ ἐσόμενα προθεσπίζων· οὐ γὰρ εἶπε κάθελε, ἀλλὰ, καθελεῖς, καὶ οὐ μὴ οἰκοδομήσεις. Εἶτα πάλιν τῆς θείας ἀποκαλύψεως ἀπολαύσας, καὶ πόρρωθεν τὴν ἐσομένην βοήθειαν θεωρήσας, εἰς ὑμνῳδίαν τὴν γλῶτταν ἐκίνησεν.
« Hoti ou synēkan eis ta erga Kyriou, kai eis ta erga tōn cheirōn autou. » Tauta de, phēsi, dedrakasin, oute logon, oute ergon theion mathein ethelēsantes. • Dio dē katheleis autous, kai ou mē oikodomēseis autous. » Lysitelēs gar tois kakois oikodomois hē tēs ponēras oikodomias katalysis; kai enteuthen mentoi dēlon, hōs kai ta proeirēmena proagoreutikōs eipen, ouk autois eparōmenos, alla ta esomena prothespizōn; ou gar eipe kathele, alla, katheleis, kai ou mē oikodomēseis. Eita palin tēs theias apokalypseōs apolausas, kai porrōthen tēn esomenēn boētheian theōrēsas, eis hymnǭdian tēn glōttan ekinēsen.
"For they did not understand the works of the Lord and the works of his hands." "They did these things," he says, "unwilling to learn either a divine word or a divine work." "Therefore you will tear them down and not build them up." For the tearing down of a wicked building is profitable to bad builders. From this too it is clear that he spoke the preceding words as prediction, not cursing them but foretelling what would happen. For he did not say "tear down" but "you will tear down, and you will not build up." Then again, enjoying divine revelation and seeing from afar the help to come, he moved his tongue to hymn singing.
27.6PG 80 80:1059
« Εὐλογητὸς Κύριος, ὅτι εἰσήκουσε τῆς φωνῆς τῆς δεήσεώς μου. Κύριος βοηθός μου, καὶ ὑπερασπιστής μου. » Καὶ δεικνὺς τὴν αἰτίαν τῆς ταχείας ἐπικουρίας, ἐπήγαγεν· « "Ότι ἐπ᾿ αὐτῷ ἤλπισεν ἡ καρδία μου, καὶ ἐβοηθήθην, καὶ ἀνέθαλεν ἡ σάρξ μου. » Ἡ γὰρ εἰς αὐτὸν ἐλπὶς πρόξενός μοι τῆς προμηθείας ταύτης ἐγένετο. Διδ δὴ τῆς διὰ τὴν φυγὴν κακουχίας ἀπαλλαγεὶς, ἀνέθηλά τε καὶ ἤνθησα, καὶ τὴν ἐκ τῆς εὐθυμίας εὐεξίαν ἀπέλαβον. « Καὶ ἐκ θελήματός μου ἐξομολογήσομαι αὐτῷ. » ᾿Αντὶ τοῦ, Οὐ βίαιον, ἀλλ᾽ ἐθελούσιον αὐτῷ προσφέρω τὸν ὕμνον· οὕτω καὶ ἀλλαχοῦ φησιν, « Ἑκουσίως θύσω σοι, » καὶ πάλιν, « Τὰ ἑκούσια τοῦ στόματός μου εὐδόκησον δὴ, Κύριε. ›
« Eulogētos Kyrios, hoti eisēkouse tēs phōnēs tēs deēseōs mou. Kyrios boēthos mou, kai hyperaspistēs mou. » Kai deiknys tēn aitian tēs tacheias epikourias, epēgagen; « "Oti ep᾿ autǭ ēlpisen hē kardia mou, kai eboēthēthēn, kai anethalen hē sarx mou. » Hē gar eis auton elpis proxenos moi tēs promētheias tautēs egeneto. Did dē tēs dia tēn phygēn kakouchias apallageis, anethēla te kai ēnthēsa, kai tēn ek tēs euthymias euexian apelabon. « Kai ek thelēmatos mou exomologēsomai autǭ. » ᾿Anti tou, Ou biaion, all᾽ ethelousion autǭ prospherō ton hymnon; houtō kai allachou phēsin, « Hekousiōs thysō soi, » kai palin, « Ta hekousia tou stomatos mou eudokēson dē, Kyrie. ›
"Blessed be the Lord, for he heard the voice of my supplication. The Lord is my helper and my protector." And showing the cause of the swift help he added: "For my heart hoped in him, and I was helped, and my flesh flourished again." "For my hope in him won me this providence. Therefore, freed from the hardship of flight, I flourished again and bloomed and recovered the good health that comes from cheerfulness." "And with my will I will confess him": that is, "I offer him the hymn not under compulsion but willingly." So he says elsewhere, "I will sacrifice to you willingly," and again, "Be pleased, O Lord, with the freewill offerings of my mouth."
27.8PG 80 80:1059
« Κύριος κραταίωμα τοῦ λαοῦ αὐτοῦ ἐστιν, καὶ ὑπερασπιστὴς τῶν σωτηρίων τοῦ Χριστοῦ αὐτοῦ ἐστιν. » Ὑμνῶ δὲ αὐτὸν ὡς ἀγαθὸν Δεσπότην, ἰσχὺν, καὶ ῥώμην, καὶ σωτηρίαν, καὶ βασιλεῖ, καὶ λαῷ φιλοτίμως παρέχοντα· Χριστὸν γὰρ ἑαυτὸν ὡς βασιλέα καλεῖ. Κοινὸν γὰρ τοῦτο τὸ ὄνομα καὶ βασιλέων, καὶ προφητῶν, καὶ ἱερέων ὑπῆρχε.
« Kyrios krataiōma tou laou autou estin, kai hyperaspistēs tōn sōtēriōn tou Christou autou estin. » Hymnō de auton hōs agathon Despotēn, ischyn, kai rhōmēn, kai sōtērian, kai basilei, kai laǭ philotimōs parechonta; Christon gar heauton hōs basilea kalei. Koinon gar touto to onoma kai basileōn, kai prophētōn, kai hiereōn hypērche.
"The Lord is the strength of his people, and he is the protector of the salvation of his anointed." "I hymn him as a good Master who generously grants strength, might, and salvation both to king and to people." He calls himself anointed as king; for this name was common to kings, prophets, and priests.
27.9PG 80 80:1059
« Σῶσον τὸν λαόν σου, καὶ εὐλόγησον τὴν κληρονομίαν σου, καὶ ποίμανον αὐτοὺς, καὶ ἔπαρον αὐτοὺς, ἕως τοῦ αἰῶνος. » Ταύτης τοίνυν, φησὶ, τῆς εὐλογίας καὶ σωτηρίας τῷ σῷ μετάδος λαῷ ἰθύνων σε καὶ ποιμαίνων, καὶ ὑπερτέρους ἀποφαίνων τῶν πολεμίων. Καὶ βασιλεῖ δὲ πρέπουσα ἡ ὑπὲρ τοῦ λαοῦ προσευχή · ἀξιάγαστον δὲ καὶ τοῦτο τοῦ μεγάλου Δαβίδ, ὅτι καὶ διωκόμενος ὑπὸ τοῦ λαοῦ • συνεπολέμουν γὰρ τῷ Σαούλ· τὴν ὑπὲρ αὐτῶν ἱκετείαν προσέφερε τῷ Θεῷ· προεώρα γὰρ αὐτῶν τὴν σε έσομένην μεταβολὴν, καὶ οὐχ ἑώρα τὴν ἀδικίαν, ἀλλὰ τὴν ἐσομένην δουλείαν.
« Sōson ton laon sou, kai eulogēson tēn klēronomian sou, kai poimanon autous, kai eparon autous, heōs tou aiōnos. » Tautēs toinyn, phēsi, tēs eulogias kai sōtērias tǭ sǭ metados laǭ ithynōn se kai poimainōn, kai hyperterous apophainōn tōn polemiōn. Kai basilei de prepousa hē hyper tou laou proseuchē ; axiagaston de kai touto tou megalou Dabid, hoti kai diōkomenos hypo tou laou • synepolemoun gar tǭ Saoul; tēn hyper autōn hiketeian prosephere tǭ Theǭ; proeōra gar autōn tēn se esomenēn metabolēn, kai ouch heōra tēn adikian, alla tēn esomenēn douleian.
"Save your people and bless your inheritance; shepherd them and lift them up forever." "Give your people, then," he says, "a share in this blessing and salvation, directing and shepherding them and making them superior to their enemies." The prayer for the people befits a king. And this too is admirable in the great David: though pursued by the people (for they fought on Saul's side), he offered supplication to God for them. For he foresaw their coming change, and he looked not at their injustice but at the service they would later render.
Chapter 28
28.1PG 80 80:1061
« Ψαλμὸς τῷ Δαβίδ· ἐξόδου σκηνῆς. » Οὐδὲ ταύτην εὗρον ἐν τῷ Ἑξαπλῷ τὴν ἐπιγραφὴν, ἀλλ᾽ ἔν τισιν ἀντιγράφοις· ἐντεῦθέν τινες τῶν συγγραφέων ὀρμώμενοι ψήθησαν τὸν μακάριον Δαβὶδ τοῦτον εἰρηκέναι τὸν ψαλμὸν, ἡνίκα τὴν κιβωτὸν ἐπανήγαγεν. Οὐδεμίαν δὲ τοιαύτην διάνοιαν ἔχει τοῦ ψαλμοῦ τὰ ῥήματα· ἕτερα γὰρ ὁ ψαλμὸς προθεσπίζει. Διπλῆν δὲ ὅμως ἔχει τὴν προφητείαν· τὴν μὲν ἀρμόττουσαν Ἐζεκίᾳ τῷ βασιλεῖ, τὴν δὲ τῷ πάντων ἡμῶν βασιλεῖ, ὃς τῶν εἰδώλων καταλύσας τὴν πλάνην, ταῖς ἀκτῖσι τῆς θεογνωσίας τὴν οἰκουμένην ἐφώτισεν· ἐγὼ δὲ τὴν μὲν εἰς τὸν Ἐζεκίαν προφητείαν συντόμως ἐρῶ, διὰ πλειόνων δὲ τὴν ἡμετέραν, ὡς μᾶλλον ἡμῖν προσήκουσαν. θαυμάσιος Ἐζεκίας τῶν ᾿Ασσυρίων περιγινόμενος, καὶ τῷ παραδόξῳ τῆς νίκης ἐπαγαλλόμενος, παρακελεύεται τῷ λαῷ θυσίαις ἀμείβεσθαι τὸν Θεὸν, καὶ ὕμνους αὐτῷ καὶ δοξολογίαν προσφέρειν, καὶ ἐν τῇ αὐλῇ αὐτοῦ τῇ ἁγίᾳ τὴν νενομισμένην λατρείαν ἐπιτελεῖν. Ἐπειδήπερ ὁ ναὸς ἄβατος ἦν τοῖς πολλοῖς, μόνοις σὰ δὲ εἰσιτητὸς ἦν τοῖς ἱερεῦσιν ἐκεῖ. Εἶτα τούτων τὴν αἰτίαν διδάσκει, τὴν θεήλατον πληγὴν τῶν ᾿Ασσυρίων ἐπιδεικνὺς, φωνῆς ὁμοῦ καὶ βροντῆς μεμνημένος· καὶ τροπικῶς πλῆθος ὑδάτων τῶν πολεμίων ὀνομάζων τὸ πλῆθος· εἶτα πάλιν κέδρους αὐτοὺς ἀποκαλεῖ, τὸ ὑψηλὸν καὶ πυκνόν ἐντεῦθεν παραδηλῶν· καὶ λέγει ταύτας μὲν συντρι βῆναι, τὸν δὲ ἠγαπημένον λαὸν υἱῷ μονοκερώτων ἀπεικασθῆναι· ἅτε δὴ ἕνα προσκυνοῦντα Θεὸν, καὶ διὰ τούτου καταλύσαντα τῶν ἐπελθόντων δυσμενῶν τὰς πολλὰς μυριάδας. ᾿Αλλὰ μὴν, φησὶ, καὶ δίκην φλογὸς αὐτοὺς διέκοψε καὶ διεσκέδασε, καὶ τὴν τοῦ Θεοῦ ἔρημον συνέσεισε φάλαγγα, καὶ τὸν δρυμὸν μιμούμενον χῶρον διὰ τὴν τῶν ἐν αὐτῷ στρατοπεδευσαμένων πυκνότητα, τῶν ἐκεῖ καταλυσάντων ἐγύμνωσεν· ἡμᾶς δὲ τοὺς ἐλάφων δεξαμένους δειλίαν κατήρτισε, καὶ μένειν ἀντὶ τοῦ φεύγειν πεποίηκε. Τούτου δῆτα χάριν καὶ τὰ συντρέχειν ἅπαντας ἐν τῷ ναῷ τ δίκαιον, καὶ τῶν ὕμνων αὐτῷ προσφέρειν τὰς ἀντιδόσεις. Τούτων γὰρ ἡμᾶς ἐλευθερώσας, παρασκευάσει καὶ τὰ τῶν περιβόλων ἔξω, τὰ ὑπὸ τῶν πολεμίων διαφθαρέντα, καὶ οἱονεὶ κατακλυσθέντα αὖθις ἀνοικοδομῆσαι καὶ κατοικῆσαι. Ῥᾳδίως γὰρ ἅπαντα κατορθώσομεν τὸν αἰώνιον ἔχοντες βασιλέα, ὃς καὶ τὸ κρατεῖν ἡμῖν δέδωκε, καὶ τὴν εἰρήνην δεδώρηται. Ὅτι μὲν οὖν εἰς τὸν μακάριον το Εζεκίαν εἴρηται ὁ προκείμενος ψαλμὸς, ἡ ἑρμηνεία δεδήλωκεν. Ἐπειδὴ δὲ τύπος τῆς νέας ἡ παλαιὰ, φέρε τῇ σκιᾷ παραθέντες τὸ σῶμα, τὴν ὁμοιότητα δείξωμεν. Ἐκεῖ βασιλεὺς εὐσεβὴς, καὶ ἐνταῦθα Χριστὸς ὁ τῆς εὐσεβείας διδάσκαλος · ἐκεῖ λαὸς ἐκείνῳ πειθόμενος, καὶ ἐνταῦθα λαὸς ὑπὸ τούτου σωζόμενος· ἐκεῖ ᾿Ασσυρίων πόλεμός τε καὶ όλεθρος, καὶ ἐνταῦθα δαιμόνων ἐπανάστασις καὶ κατάλυσις. Παρακελεύεται τοίνυν ἡ χάρις τοῦ Πνεύματος» τοῖς ἱεροῖς ἀποστόλοις τοῖς ἔθνεσι κηρύξαι τὴν σωτηρίαν, καὶ τοὺς πειθομένους προσενεγκεῖν τῷ Θεῷ. Υἱοὺς μὲν γὰρ Θεοῦ τοὺς ἀποστόλους καλεῖ, ὡς ἀδελφοὺς τοῦ Χριστοῦ χρηματίσαντας· Εἴπατε γὰρ, φησὶν, τοῖς ἀδελφοῖς μου, ὅτι δι προάγω ὑμᾶς εἰς τὴν Γαλιλαίαν· υἱοὺς δὲ κριῶν, τοὺς ἐξ ἐθνῶν πεπιστευκότας, ἅτε δὴ φῦντας ἐξ ἀλόγων πατέρων. • Ἐνέγκατε τῷ Κυρίῳ, υἱοὶ Θεοῦ, ἐνέγκατε τῷ Κυρίῳ υἱοὺς κριῶν. Ἑνέγκατε τῷ Κυρίῳ δόξαν καὶ τιμήν· ἐνέγκατε τῷ Κυρίῳ δόξαν ὀνόματι αὐτοῦ· προσκυνήσατε τῷ Κυρίῳ ἐν αὐλῇ ἁγίᾳ αὐτοῦ. • Ὑμεῖς, φησίν, οἱ τὸ θεῖον κήρυγμα πιστευθέντες, καὶ υἱοὶ κληθέντες, Θεοῦ, μετὰ πάσης προθυμίας τὸ θεῖον πανταχοῦ διαπορθμεύσατε κήρυγμα, καὶ τοὺς ἐν ἀλογίᾳ τρεφομένους λογικοὺς ἀποφήνατε, καὶ τούτους πρώτους τῷ Θεῷ προσενέγκατε · εἶτα διὰ τούτων τὸ σέβας καὶ τοὺς ὕμνους προσοίσατε, ἐν τοῖς θείοις οἴκοις τὸν εὐεργέτην γεραίροντες. Εοικε ταῦτα καὶ τοῖς ὑπὸ τοῦ Σωτῆρος εἰρημένοις πρὸς τοὺς ἱεροὺς ἀποστόλους · • Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος· καὶ ὁ ψαλμὸς γὰρ, μετὰ τὰ εἰρημένα, εὐθὺς τῶν ἱερῶν ὑδάτων ἀνέμνησε.
« Psalmos tǭ Dabid; exodou skēnēs. » Oude tautēn heuron en tǭ Hexaplǭ tēn epigraphēn, all᾽ en tisin antigraphois; enteuthen tines tōn syngrapheōn ormōmenoi psēthēsan ton makarion Dabid touton eirēkenai ton psalmon, hēnika tēn kibōton epanēgagen. Oudemian de toiautēn dianoian echei tou psalmou ta rhēmata; hetera gar ho psalmos prothespizei. Diplēn de homōs echei tēn prophēteian; tēn men armottousan Ezekią tǭ basilei, tēn de tǭ pantōn hēmōn basilei, hos tōn eidōlōn katalysas tēn planēn, tais aktisi tēs theognōsias tēn oikoumenēn ephōtisen; egō de tēn men eis ton Ezekian prophēteian syntomōs erō, dia pleionōn de tēn hēmeteran, hōs mallon hēmin prosēkousan. thaumasios Ezekias tōn ᾿Assyriōn periginomenos, kai tǭ paradoxǭ tēs nikēs epagallomenos, parakeleuetai tǭ laǭ thysiais ameibesthai ton Theon, kai hymnous autǭ kai doxologian prospherein, kai en tę̄ aulę̄ autou tę̄ hagią tēn nenomismenēn latreian epitelein. Epeidēper ho naos abatos ēn tois pollois, monois sa de eisitētos ēn tois hiereusin ekei. Eita toutōn tēn aitian didaskei, tēn theēlaton plēgēn tōn ᾿Assyriōn epideiknys, phōnēs homou kai brontēs memnēmenos; kai tropikōs plēthos hydatōn tōn polemiōn onomazōn to plēthos; eita palin kedrous autous apokalei, to hypsēlon kai pyknon enteuthen paradēlōn; kai legei tautas men syntri bēnai, ton de ēgapēmenon laon huiǭ monokerōtōn apeikasthēnai; hate dē hena proskynounta Theon, kai dia toutou katalysanta tōn epelthontōn dysmenōn tas pollas myriadas. ᾿Alla mēn, phēsi, kai dikēn phlogos autous diekopse kai dieskedase, kai tēn tou Theou erēmon syneseise phalanga, kai ton drymon mimoumenon chōron dia tēn tōn en autǭ stratopedeusamenōn pyknotēta, tōn ekei katalysantōn egymnōsen; hēmas de tous elaphōn dexamenous deilian katērtise, kai menein anti tou pheugein pepoiēke. Toutou dēta charin kai ta syntrechein hapantas en tǭ naǭ t dikaion, kai tōn hymnōn autǭ prospherein tas antidoseis. Toutōn gar hēmas eleutherōsas, paraskeuasei kai ta tōn peribolōn exō, ta hypo tōn polemiōn diaphtharenta, kai hoionei kataklysthenta authis anoikodomēsai kai katoikēsai. Rhądiōs gar hapanta katorthōsomen ton aiōnion echontes basilea, hos kai to kratein hēmin dedōke, kai tēn eirēnēn dedōrētai. Hoti men oun eis ton makarion to Ezekian eirētai ho prokeimenos psalmos, hē hermēneia dedēlōken. Epeidē de typos tēs neas hē palaia, phere tę̄ skią parathentes to sōma, tēn homoiotēta deixōmen. Ekei basileus eusebēs, kai entautha Christos ho tēs eusebeias didaskalos ; ekei laos ekeinǭ peithomenos, kai entautha laos hypo toutou sōzomenos; ekei ᾿Assyriōn polemos te kai olethros, kai entautha daimonōn epanastasis kai katalysis. Parakeleuetai toinyn hē charis tou Pneumatos» tois hierois apostolois tois ethnesi kēryxai tēn sōtērian, kai tous peithomenous prosenenkein tǭ Theǭ. Huious men gar Theou tous apostolous kalei, hōs adelphous tou Christou chrēmatisantas; Eipate gar, phēsin, tois adelphois mou, hoti di proagō hymas eis tēn Galilaian; huious de kriōn, tous ex ethnōn pepisteukotas, hate dē phyntas ex alogōn paterōn. • Enenkate tǭ Kyriǭ, huioi Theou, enenkate tǭ Kyriǭ huious kriōn. Henenkate tǭ Kyriǭ doxan kai timēn; enenkate tǭ Kyriǭ doxan onomati autou; proskynēsate tǭ Kyriǭ en aulę̄ hagią autou. • Hymeis, phēsin, hoi to theion kērygma pisteuthentes, kai huioi klēthentes, Theou, meta pasēs prothymias to theion pantachou diaporthmeusate kērygma, kai tous en alogią trephomenous logikous apophēnate, kai toutous prōtous tǭ Theǭ prosenenkate ; eita dia toutōn to sebas kai tous hymnous prosoisate, en tois theiois oikois ton euergetēn gerairontes. Eoike tauta kai tois hypo tou Sōtēros eirēmenois pros tous hierous apostolous ; • Poreuthentes mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos; kai ho psalmos gar, meta ta eirēmena, euthys tōn hierōn hydatōn anemnēse.
"A psalm of David; of the going out of the tabernacle." I did not find this title either in the Hexapla, but in some copies. Starting from it, some of the writers thought that the blessed David spoke this psalm when he brought up the ark. But the words of the psalm have no such sense; the psalm foretells other things. Yet it contains a twofold prophecy: one fitting King Hezekiah, the other the King of us all, who destroyed the error of idols and lit the world with the rays of the knowledge of God. I will speak briefly of the prophecy about Hezekiah and at more length of ours, as more pertinent to us. The admirable Hezekiah, having overcome the Assyrians and rejoicing at the astonishing victory, bids the people repay God with sacrifices, offer him hymns and doxology, and perform the customary worship in his holy court, since the temple was inaccessible to the many and could be entered only by the priests. Then he teaches the cause of these things, pointing to the God-sent blow on the Assyrians, mentioning voice and thunder together; and figuratively he calls the multitude of the enemies a multitude of waters. Then again he calls them cedars, indicating their height and density, and says that these were broken, while the beloved people were likened to a son of unicorns, since they worshiped one God and through him destroyed the many myriads of the invading enemies. "Indeed," he says, "he also cut them through like a flame and scattered them, shook the phalanx that was desolate of God, and stripped the region that was like a thicket, because of the density of those encamped in it, of those who had lodged there. But us, who had taken on the timidity of deer, he made fit and caused to stay instead of fleeing. For this reason it is just that all run together into the temple and offer him hymns in return. For having freed us from these things, he will enable us to rebuild and inhabit again what lies outside the walls, ruined by the enemies and as it were flooded. For we shall easily set everything right, having the eternal King, who gave us victory and granted us peace." That the present psalm was spoken of the blessed Hezekiah, the interpretation has shown. But since the old is a type of the new, come, let us set the body beside the shadow and show the likeness. There a pious king; here Christ, the teacher of piety. There a people obeying him; here a people saved by him. There war and destruction of Assyrians; here the uprising and overthrow of demons. The grace of the Spirit, then, bids the holy apostles proclaim salvation to the nations and offer to God those who are persuaded. He calls the apostles sons of God, as those who were named brothers of Christ: "Tell my brothers," he says, "that I go before you into Galilee"; and sons of rams those who believed from the nations, since they were born of irrational fathers. "Bring to the Lord, you sons of God, bring to the Lord sons of rams; bring to the Lord glory and honor; bring to the Lord glory for his name; worship the Lord in his holy court." "You," he says, "who were entrusted with the divine preaching and called sons of God, carry the divine preaching everywhere with all eagerness, make rational those brought up in irrationality, and offer them first to God; then through them offer reverence and hymns, honoring the benefactor in the divine houses." These words resemble what the Savior said to the holy apostles: "Go and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." For the psalm too, right after these words, recalled the sacred waters.
28.3PG 80 80:1065
« Φωνή Κυρίου ἐπὶ τῶν ὑδάτων· ὁ Θεὸς τῆς. δόξης ἐβρόντησε. » Προλέγει δὲ ὁ λόγος τὴν οὐρανόθεν ἐνεχθεῖσαν παρὰ τὸν Ἰορδάνην φωνήν. • Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα. » Βροντὴν δὲ αὐτὴν προσηγόρευσεν, ὡς εἰς ἅπασαν διὰ τῶν ἱερῶν Εὐαγγελίων δραμοῦσαν τὴν οἰκουμένην · οὕτως υἱοὺς βροντῆς τὴν ξυνωρίδα τῶν ἀποστόλων ἐκάλεσε, διὰ τὴν ὑπερφυᾶ καὶ θείαν τῆς θεολογίας φωνήν. « Κύριος ἐπὶ ὑδάτων πολλῶν. » Οὐ γὰρ μόνος ὁ Ἰορδάνης ἐκείνην τὴν χάριν ἐδέξατο, ἀλλ᾽ ἐν ἁπάσῃ γῇ καὶ θαλάσσῃ τὸ τοῦ βαπτίσματος ἐπιτελεῖται μυστήριον, τῆς θείας ἐπικλήσεως ἁγιαζούσης τῶν ὑδάτων τὴν φύσιν. Ἐντεῦθεν τὴν χορηγηθεῖσαν δύναμιν τοῖς ἀποστόλοις προαγορεύει.
« Phōnē Kyriou epi tōn hydatōn; ho Theos tēs. doxēs ebrontēse. » Prolegei de ho logos tēn ouranothen enechtheisan para ton Iordanēn phōnēn. • Houtos estin ho Huios mou ho agapētos, en hǭ ēudokēsa. » Brontēn de autēn prosēgoreusen, hōs eis hapasan dia tōn hierōn Euangeliōn dramousan tēn oikoumenēn ; houtōs huious brontēs tēn xynōrida tōn apostolōn ekalese, dia tēn hyperphya kai theian tēs theologias phōnēn. « Kyrios epi hydatōn pollōn. » Ou gar monos ho Iordanēs ekeinēn tēn charin edexato, all᾽ en hapasę̄ gę̄ kai thalassę̄ to tou baptismatos epiteleitai mystērion, tēs theias epiklēseōs hagiazousēs tōn hydatōn tēn physin. Enteuthen tēn chorēgētheisan dynamin tois apostolois proagoreuei.
"The voice of the Lord is upon the waters; the God of glory thundered." The word foretells the voice that came from heaven at the Jordan: "This is my beloved Son, in whom I am well pleased." He called it thunder because it ran into the whole world through the holy Gospels. So he called the pair of apostles sons of thunder, because of the extraordinary and divine voice of their theology. "The Lord is upon many waters." For not the Jordan alone received that grace; in every land and sea the mystery of baptism is performed, the divine invocation sanctifying the nature of the waters. From here he foretells the power supplied to the apostles.
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« Φωνή Κυρίου ἐν ἰσχύϊ· φωνὴ Κυρίου ἐν μεγαλοπρεπείᾳ. • Σύμφωνα τούτοις ἡμᾶς καὶ τῶν Πράξεων ἡ ἱστορία διδάσκει. Μανθάνομεν γὰρ ἐκεῖθεν, ὅπως ἀναλαμβανόμενος ὁ Δεσπότης Χριστὸς τοῖς ἁγίοις αὐτοῦ μαθηταῖς παρηγγύησε λέγων· • Προσμείνατε ἐν τῇ πόλει ταύτῃ, ἕως ἂν ἐνδύσησθε δύναμιν ἐξ ὕψους. » Καὶ μετὰ δέκα ἡμέρας , ἐν τῇ τῆς Πεντηκοστῆς ἑορτῇ, « Ἐγένετο φωνή ἐκ τοῦ οὐρανοῦ, ὥσπερ φερομένης πνοῆς βιαίας, καὶ ἐπλήρωσε τὸν οἶκον, οὗ ἦσαν καθήμενοι· καὶ ἐγένετο ἐν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρὸς, ἐκάθισέ τε ἐφ᾿ ἕνα ἕκαστον αὐτῶν. » Φωνὴν δὲ λέγει “ τὴν χάριν τοῦ Πνεύματος, τὴν ἰσχύος καὶ δυνάμεως τοὺς ἀποστόλους ἐμπλήσασαν, καὶ μεγαλοπρεπεῖς τοὺς εὐτελεῖς ἀποφήνασαν. Εἶτα δείκνυσιν, ὁποῖα κατώρθωσαν τῇδε τῇ φωνῇ κρατυνθέντες.
« Phōnē Kyriou en ischyï; phōnē Kyriou en megaloprepeią. • Symphōna toutois hēmas kai tōn Praxeōn hē historia didaskei. Manthanomen gar ekeithen, hopōs analambanomenos ho Despotēs Christos tois hagiois autou mathētais parēngyēse legōn; • Prosmeinate en tę̄ polei tautę̄, heōs an endysēsthe dynamin ex hypsous. » Kai meta deka hēmeras , en tę̄ tēs Pentēkostēs heortę̄, « Egeneto phōnē ek tou ouranou, hōsper pheromenēs pnoēs biaias, kai eplērōse ton oikon, hou ēsan kathēmenoi; kai egeneto en autois diamerizomenai glōssai hōsei pyros, ekathise te eph᾿ hena hekaston autōn. » Phōnēn de legei “ tēn charin tou Pneumatos, tēn ischyos kai dynameōs tous apostolous emplēsasan, kai megaloprepeis tous euteleis apophēnasan. Eita deiknysin, hopoia katōrthōsan tę̄de tę̄ phōnę̄ kratynthentes.
"The voice of the Lord in strength; the voice of the Lord in majesty." The history of the Acts teaches us things in harmony with this. For we learn there how Christ the Lord, when he was taken up, charged his holy disciples, saying, "Wait in this city until you are clothed with power from on high." And ten days later, at the feast of Pentecost, "there came a sound from heaven as of a violent wind rushing, and it filled the house where they were sitting; and there appeared among them tongues as of fire, distributed, and it sat on each one of them." By voice he means the grace of the Spirit, which filled the apostles with strength and power and made the lowly majestic. Then he shows what they accomplished, strengthened by this voice.
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« Φωνή Κυρίου συντρίβοντος κέδρους, καὶ συντρίψει Κύριος τὰς κέδρους τοῦ Λιβάνου. » Σημαίνει δὲ διὰ τούτων τῶν λόγων τὴν τῶν εἰδώλων κατάλυσιν. Ἐπειδὴ γὰρ ὑψηλὰ ἦν πάλαι τὰ τῶν εἰδώλων τεμένη, καρπὸν οὐδένα τοῖς σεβομένοις ὀρέγοντα, · ταῖς τοῦ Λιβάνου κέδροις· ἀπείκασε ταῦτα, ὑψηλαὶ μέν εἰσιν, ἐδώδιμον δὲ καρπὸν οὐ πεφύκασι φέρειν.
« Phōnē Kyriou syntribontos kedrous, kai syntripsei Kyrios tas kedrous tou Libanou. » Sēmainei de dia toutōn tōn logōn tēn tōn eidōlōn katalysin. Epeidē gar hypsēla ēn palai ta tōn eidōlōn temenē, karpon oudena tois sebomenois oregonta, ; tais tou Libanou kedrois; apeikase tauta, hypsēlai men eisin, edōdimon de karpon ou pephykasi pherein.
"The voice of the Lord breaking cedars; and the Lord will break the cedars of Lebanon." By these words he indicates the destruction of the idols. For since the precincts of the idols were once lofty but offered no fruit to their worshipers, he likened them to the cedars of Lebanon, which are tall but by nature do not bear edible fruit.
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« Καὶ λεπτυνεῖ αὐτὰς, ὡς τὸν μόσχον τοῦ Λιβάνου. » Λίβανον δὲ καὶ τὴν Ἱερουσαλήμ όνομάζει πολλάκις· « Διάνοιξον γὰρ, φησὶν, ὁ Λίβανος, τὰς θύρας σου, καὶ καταφαγέτω πῦρ τὰς κέδρους σου. » Μόσχος δὲ Λιβάνου ὁ ὑπ' αὐτῶν γενόμενος ἐν Χωρήβ. « Ἐποίησαν γὰρ, φησί, μόσχον ἐν Χωρήβ, καὶ προσεκύνησαν τῷ γλυπτῷ. » ᾿Αλλ᾿ ἐκεῖνον Μωσῆς ὁ νομοθέτης συνέτριψε καὶ ἐλέπτυνεν. Ἐκείνῳ τοίνυν λέγει παραπλησίως καὶ πάντα τῆς οἰκουμένης τὰ εἴδωλα λεπτυνθήσεσθαι καὶ φροῦδα γενήσεσθαι· « Καὶ ὁ ἡγαπημένος, ὡς υἱὸς μονοκερώτων. » Ὁ δὲ πεπιστευκὼς λαὸς, καὶ τῆς πλάνης ἐκείνης ἀπαλλαγεὶς, καὶ ἀγαπητὸς τούτου χάριν καλούμενος, ἀήττητος ἔσται καὶ ἄμαχος, ἅτε δὴ τῆς πολυθεΐας ἀπηλλαγμένος, καὶ τὴν μίαν πρεσβεύων Θεότητα .
« Kai leptynei autas, hōs ton moschon tou Libanou. » Libanon de kai tēn Hierousalēm onomazei pollakis; « Dianoixon gar, phēsin, ho Libanos, tas thyras sou, kai kataphagetō pyr tas kedrous sou. » Moschos de Libanou ho hyp' autōn genomenos en Chōrēb. « Epoiēsan gar, phēsi, moschon en Chōrēb, kai prosekynēsan tǭ glyptǭ. » ᾿All᾿ ekeinon Mōsēs ho nomothetēs synetripse kai eleptynen. Ekeinǭ toinyn legei paraplēsiōs kai panta tēs oikoumenēs ta eidōla leptynthēsesthai kai phrouda genēsesthai; « Kai ho hēgapēmenos, hōs huios monokerōtōn. » Ho de pepisteukōs laos, kai tēs planēs ekeinēs apallageis, kai agapētos toutou charin kaloumenos, aēttētos estai kai amachos, hate dē tēs polytheïas apēllagmenos, kai tēn mian presbeuōn Theotēta .
"And he will crush them fine, like the calf of Lebanon." He often calls Jerusalem too Lebanon: "Open your doors, O Lebanon," he says, "and let fire devour your cedars." The calf of Lebanon is the one they made at Horeb: "For they made a calf in Horeb," it says, "and worshiped the carved image." But Moses the lawgiver broke it and ground it fine. Like that one, he says, all the idols of the world will be ground fine and vanish. "And the beloved, like a son of unicorns." The people that has believed, freed from that error and therefore called beloved, will be unconquered and invincible, since it is freed from polytheism and honors the one Godhead.
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« Φωνή Κυρίου διακόπτοντος φλόγα πυρός. » Πυροειδή γὰρ τοῦ παναγίου Πνεύματος τὴν χάριν ὑποδεξάμενος ὁ τῶν ἱερῶν ἀποστόλων χορὸς, ἐφωτίζετο μὲν, οὐκ ἐκαίετο δέ. Κἀν τῷ μέλλοντι δὲ βίῳ ἡ διπλῆ τοῦ πυρὸς ἐνέργεια μεριζομένη, φωτίσει μὲν τοὺς τῆς ἀρετῆς ἀθλητὰς, ἐμπρήσει δὲ τῆς κακίας τοὺς ἐραστάς· οὗ δὴ χάριν καὶ πῦρ ὀνομάζει, καὶ σκότος καλεῖται τῶν παρανόμων ἡ κόλασις, ὡς τῆς φωτιστικῆς ἐνεργείας οὐ φαινομένης ἐκεῖ. δὲ ἐστι καὶ τὸ παρὰ τῷ Ἡσαΐᾳ κείμενον ἀλλαχοῦ·
« Phōnē Kyriou diakoptontos phloga pyros. » Pyroeidē gar tou panagiou Pneumatos tēn charin hypodexamenos ho tōn hierōn apostolōn choros, ephōtizeto men, ouk ekaieto de. Kan tǭ mellonti de biǭ hē diplē tou pyros energeia merizomenē, phōtisei men tous tēs aretēs athlētas, emprēsei de tēs kakias tous erastas; hou dē charin kai pyr onomazei, kai skotos kaleitai tōn paranomōn hē kolasis, hōs tēs phōtistikēs energeias ou phainomenēs ekei. de esti kai to para tǭ Hēsaïą keimenon allachou;
"The voice of the Lord cutting through the flame of fire." For the choir of holy apostles, receiving the fiery grace of the all-holy Spirit, was enlightened but not burned. And in the life to come the twofold working of the fire will be divided: it will enlighten the athletes of virtue and burn the lovers of vice. That is why the punishment of the lawless is called fire, and also darkness, since the enlightening working does not appear there. Of this kind is also what lies elsewhere in Isaiah:
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« Φωνή Κυρίου συσσείοντος ἔρημον, καὶ συσσείσει Κύριος τὴν ἔρημον Κάδης. » Ὁ δὲ Σύμμαχος οὐ συσσείοντος, ἀλλ᾽ ἐκτοκίζοντος εἴρηκεν· καὶ μέντοι καὶ ὁ ᾿Ακύλας, ὠδίνοντος. Περὶ δὲ ταύτης τῆς ἐρήμου καὶ Ἡσαΐας προαγορεύει · • Εὐφράνθητι, λέγων ", ἔρημος διψῶσα· εὐφρανθήτω ἡ ἔρημος, καὶ ἀνθήτω ὡς κρίνον. › Ἔρημον δὲ ὀνομάζει τὰ ἔθνη, ὡς ἔρημα πάλαι γεγενημένα Θεοῦ. Ταῦτα δὲ ὁ μὲν θεσπέσιος Ἡσαΐας ἀνθήσειν, ὁ δὲ μακάριος Δαβὶδ ὠδινήσειν ἔφη καὶ τέξεσθαι. Τοιοῦτο • Εὐφράνθητι, στεῖρα, ἡ οὐ τίκτουσα· ῥῆξον, καὶ βόησον, ἡ οὐκ ὠδίνουσα· ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου, ἢ τῆς ἐχούσης τὸν ἄνδρα. » Ταύτην τὴν ἔρημον ὁ Δεσπότης συσσείων· δηλοῖ δὲ τοῦ Θεοῦ τὴν ἐπιφάνειαν ὁ συσσεισμός · τεκεῖν παρασκευάσει τὴν σωτηρίαν, κατὰ τὴν προφητείαν τὴν λέγουσαν,· • Διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν, καὶ ὠδινήσαμεν, καὶ ἐτέκομεν πνεῦμα σωτηρίας σου, ὁ ἐποίησας ἐπὶ τῆς γῆς. » Τούτου χάριν καὶ Κάδης αὐτὴν ὀνομάζει, τουτέστιν ἁγίαν. Τοῦτο γὰρ ἑρμηνεύεται τὸ Κάδης.
« Phōnē Kyriou sysseiontos erēmon, kai sysseisei Kyrios tēn erēmon Kadēs. » Ho de Symmachos ou sysseiontos, all᾽ ektokizontos eirēken; kai mentoi kai ho ᾿Akylas, ōdinontos. Peri de tautēs tēs erēmou kai Hēsaïas proagoreuei ; • Euphranthēti, legōn ", erēmos dipsōsa; euphranthētō hē erēmos, kai anthētō hōs krinon. › Erēmon de onomazei ta ethnē, hōs erēma palai gegenēmena Theou. Tauta de ho men thespesios Hēsaïas anthēsein, ho de makarios Dabid ōdinēsein ephē kai texesthai. Toiouto • Euphranthēti, steira, hē ou tiktousa; rhēxon, kai boēson, hē ouk ōdinousa; hoti polla ta tekna tēs erēmou, ē tēs echousēs ton andra. » Tautēn tēn erēmon ho Despotēs sysseiōn; dēloi de tou Theou tēn epiphaneian ho sysseismos ; tekein paraskeuasei tēn sōtērian, kata tēn prophēteian tēn legousan,; • Dia ton phobon sou, Kyrie, en gastri elabomen, kai ōdinēsamen, kai etekomen pneuma sōtērias sou, ho epoiēsas epi tēs gēs. » Toutou charin kai Kadēs autēn onomazei, toutestin hagian. Touto gar hermēneuetai to Kadēs.
"The voice of the Lord shaking the desert; and the Lord will shake the desert of Kadesh." Symmachus said not "shaking" but "bringing to birth," and Aquila too, "in labor." Isaiah also prophesies about this desert, saying: "Be glad, thirsty desert; let the desert be glad and blossom like a lily." He calls the nations a desert, as having once been desolate of God. The inspired Isaiah said they would blossom, and the blessed David that they would be in labor and give birth. Of this kind is: "Be glad, barren one who does not bear; break forth and cry, you who are not in labor; for many are the children of the desolate, more than of her who has the husband." The Lord, shaking this desert (the shaking signifies God's appearing), will bring it to give birth to salvation, according to the prophecy that says: "Because of your fear, O Lord, we conceived and were in labor and gave birth to the spirit of your salvation, which you made upon the earth." For this reason he also calls it Kadesh, that is, holy; for Kadesh means this.
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« Φωνή Κυρίου καταρτιζομένη ἐλάφους, καὶ ἀποκαλύψει δρυμούς. » Φύσις ταις ἐλάφοις τῶν ἑρπυστικῶν θηρίων καταφρονεῖν· ταύτην δὲ - τὴν ἐξουσίαν καὶ τοῖς ἱεροῖς ἀποστόλοις ὁ Δεσπότης δέδωκε · « Δέδωκα γὰρ, φησὶν, ὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. » Τούτῳ κρατυνθέντες τῷ λόγῳ, τοὺς ἀπατεῶνας τῆς οἰκουμένης ἐξήλασαν δαίμονας, καὶ τῶν εἰδώλων ἐγύμνωσαν τὴν ἀσθένειαν· καὶ τοῦτο ὁ προφητικός προηγόρευσε λόγος· « Φωνή Κυρίου καταρτιζομένη ἐλάφους, καὶ ἀποκαλύψει δρυμούς. • Τοῦτο γὰρ δὴ τὸ παράδοξον, ὅτι τῶν παντοδαπῶν θηρίων τὸ πλῆθος δι' ἐλάφων ἐκεράτισε, καὶ τῶν φιλοσόφων τὴν ἀκαρπίαν δι' ἀγραμμάτων διήλεγξε, καὶ τοῦ διαβόλου τὴν τυραννίδα διὰ ἁλιέων κατέλυσε. Δρυμοὺς δὲ προσηγόρευσε τὰ τῶν εἰδώλων τεμένη, ὡς ἄκαρπα παντελῶς · τοιοῦτοι γὰρ οἱ δρυμῶνες, ἢ οἱ δρυμοὶ, οὓς ἐκκόπτειν εἰωθότες οἱ ἄριστοι γηπόνοι, καὶ τὴν ὑπ᾿ αὐτῶν νεμομένην γυμνοῦντες γῆν, τὰ κάρπιμα φυτεύουσι δένδρα, καὶ τὰ ἐδώδιμα καταβάλλουσι σπέρματα. Τοῦτο δεδράκασι καὶ οἱ τῆς οἰκουμένης γεωργοί · πρόῤῥιζα γὰρ ἀνασπάσαντες τὰ τῶν εἰδώλων τεμένη, τὰς θείας ἀντ᾿ ἐκείνων Ἐκκλησίας ἐφύτευσαν. • Διὰ τοῦτο ἐν τῷ ναῷ αὐτοῦ πᾶς τις λέγει δόξαν. » Ὑπὸ τῆς παραδόξου ταύτης μεγαλουργίας εἰς ὑμνῳδίαν διεγειρόμενος.
« Phōnē Kyriou katartizomenē elaphous, kai apokalypsei drymous. » Physis tais elaphois tōn herpystikōn thēriōn kataphronein; tautēn de - tēn exousian kai tois hierois apostolois ho Despotēs dedōke ; « Dedōka gar, phēsin, hymin exousian patein epanō opheōn kai skorpiōn, kai epi pasan tēn dynamin tou echthrou. » Toutǭ kratynthentes tǭ logǭ, tous apateōnas tēs oikoumenēs exēlasan daimonas, kai tōn eidōlōn egymnōsan tēn astheneian; kai touto ho prophētikos proēgoreuse logos; « Phōnē Kyriou katartizomenē elaphous, kai apokalypsei drymous. • Touto gar dē to paradoxon, hoti tōn pantodapōn thēriōn to plēthos di' elaphōn ekeratise, kai tōn philosophōn tēn akarpian di' agrammatōn diēlenxe, kai tou diabolou tēn tyrannida dia halieōn katelyse. Drymous de prosēgoreuse ta tōn eidōlōn temenē, hōs akarpa pantelōs ; toioutoi gar hoi drymōnes, ē hoi drymoi, hous ekkoptein eiōthotes hoi aristoi gēponoi, kai tēn hyp᾿ autōn nemomenēn gymnountes gēn, ta karpima phyteuousi dendra, kai ta edōdima kataballousi spermata. Touto dedrakasi kai hoi tēs oikoumenēs geōrgoi ; prorrhiza gar anaspasantes ta tōn eidōlōn temenē, tas theias ant᾿ ekeinōn Ekklēsias ephyteusan. • Dia touto en tǭ naǭ autou pas tis legei doxan. » Hypo tēs paradoxou tautēs megalourgias eis hymnǭdian diegeiromenos.
"The voice of the Lord making the deer fit, and it will lay bare the thickets." It is the nature of deer to despise creeping beasts. This authority the Master gave the holy apostles too: "For I have given you," he says, "authority to tread upon snakes and scorpions and over all the power of the enemy." Strengthened by this word, they drove the deceiving demons out of the world and laid bare the weakness of the idols. This the prophetic word foretold: "The voice of the Lord making the deer fit, and it will lay bare the thickets." For this is the marvel: through deer he gored the multitude of beasts of every kind, through the unlettered he exposed the fruitlessness of the philosophers, and through fishermen he destroyed the tyranny of the devil. He called the precincts of the idols thickets, as wholly fruitless. For such are woods or thickets, which the best farmers usually cut down, and, clearing the ground they occupied, plant fruit trees and sow edible seeds. This the farmers of the world did too: tearing up the precincts of the idols by the roots, they planted the divine churches in their place. "Therefore in his temple everyone speaks of glory": roused to hymn singing by this astonishing mighty work.
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« Κύριος τὸν κατακ υσμὸν κατοικιεῖ, καὶ καθιεῖται Κύριος βασιλεὺς εἰς τὸν αἰῶνα. » Τὴν γὰρ τῷ χειμάῤῥῳ τῆς ἀνομίας καταποντισθεῖσαν οἱκουμένην οἰκοδομήσει, καὶ νεουργήσει, καὶ νέαν κτίσιν ἐργάσεται. Διὸ καὶ ὁ μακάριος Παῦλος βοᾷ, • Εἴτις ἐν Χριστῷ καινή κτίσις. • Τοῦτο δὲ, φησὶ, ποιήσας, οὐκ ἐάσει λοιπὸν χώραν λαβεῖν τὴν ἀσέβειαν, ἀλλ᾽ εἰς αἰῶνα βασιλεύσει.
« Kyrios ton katak ysmon katoikiei, kai kathieitai Kyrios basileus eis ton aiōna. » Tēn gar tǭ cheimarrhǭ tēs anomias katapontistheisan hoikoumenēn oikodomēsei, kai neourgēsei, kai nean ktisin ergasetai. Dio kai ho makarios Paulos boą, • Eitis en Christǭ kainē ktisis. • Touto de, phēsi, poiēsas, ouk easei loipon chōran labein tēn asebeian, all᾽ eis aiōna basileusei.
"The Lord will make the flood a dwelling, and the Lord will sit as king forever." For the world drowned by the torrent of lawlessness he will build up, renew, and make a new creation. That is why the blessed Paul cries, "If anyone is in Christ, there is a new creation." "Having done this," he says, "he will no longer let impiety take its place, but will reign forever."
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« Κύριος ἰσχὺν τῷ λαῷ αὐτοῦ δώσει, Κύριος εὐλογήσει τὸν λαὸν αὐτοῦ ἐν εἰρήνῃ. » Διὰ τούτων δὲ προηγόρευσε καὶ τὰς τῶν ἀσεβῶν ἐπαναστάσεις, καὶ τῶν νικηφόρων μαρτύρων τὴν νίκην, καὶ τὴν μετὰ ταῦτα παρασχεθεῖσαν ταῖς ἐκκλησίαις εἰρήνην. Κύριος ἰσχὺν τῷ λαῷ αὐτοῦ δώσει, τουτέστιν ἐν τῷ τοῦ πολέμου καιρῷ· καὶ εὐλογήσει τὸν λαὸν αὐτοῦ ἐν εἰρήνῃ, τὸν μακρὸν πόλεμον καταλύσας.
« Kyrios ischyn tǭ laǭ autou dōsei, Kyrios eulogēsei ton laon autou en eirēnę̄. » Dia toutōn de proēgoreuse kai tas tōn asebōn epanastaseis, kai tōn nikēphorōn martyrōn tēn nikēn, kai tēn meta tauta paraschetheisan tais ekklēsiais eirēnēn. Kyrios ischyn tǭ laǭ autou dōsei, toutestin en tǭ tou polemou kairǭ; kai eulogēsei ton laon autou en eirēnę̄, ton makron polemon katalysas.
"The Lord will give strength to his people; the Lord will bless his people with peace." By these words he foretold the uprisings of the impious, the victory of the victorious martyrs, and the peace granted to the churches after these things. "The Lord will give strength to his people," that is, in the time of war; "and he will bless his people with peace," having ended the long war.
Chapter 29
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« Ψαλμὸς ᾠδῆς τοῦ ἐγκαινισμοῦ τοῦ οἴκου, εἰς τὸ τέλος, τῷ Δαβίδ. » Οὔτε τὸν θεῖον νεὼν ὁ μακάριος ἐδείματο Δαβίδ, οὔτε τῷ δειμαμένῳ ἀρμόττει τοῦ ψαλμοῦ τὰ ῥητά. Ἐγκαινισμὸν τοίνυν οἴκου καλεῖ τὴν τῆς ἀνθρωπίνης φύσεως νεουργίαν. ἣν ὁ Δεσπότης Χριστὸς ἐπετέλεσε, τὸν ὑπὲρ ἡμῶν καταδεξάμενος θάνατον, καὶ καταλύσας τὸν θάνατον, καὶ τῆς ἀναστάσεως ἡμῖν δεδωκὼς τὰς ἐλπίδας. Εἴρηται δὲ καὶ εἰς τὸν μακάριον Ἐζεκίαν οὗτος αὐτὸς ὁ Ψαλμός. Μετὰ γὰρ τῶν Ἀσσυρίων ἀναίρεσιν, καὶ τὴν τῆς ἀῤῥωστίας ἀπαλλαγὴν. ἑορτὴν ὡς εἰκὸς μεγίστην ἐπετέλεσε, τῷ Θεῷ χάριν ὁμολογῶν, ὅτι καὶ αὐτοῖς ἐδωρήσατο σωτηρίαν, καὶ τὸν ἅγιὸν αὐτοῦ ναὸν τοῦ τῶν πολεμίων πυρὸς ἠλευθέρωσεν. Ἐπειδὴ τοίνυν ἐγκαινίων ἐῴκει τὰ τελούμενα πανηγύρει, εἰκότως καὶ ταύτην ἐδέξατο τὴν ἐπιγραφήν. Ἰστέον μέντοι, ὡς τῷ Εζεκίᾳ κατὰ τύπον ἁρμόττει, πάσῃ δὲ τῇ φύσει τῶν ἀνθρώπων κατ᾿ αὐτὴν τὴν ἀλήθειαν. Ὥσπερ γὰρ ἐκεῖνος ὑψηλὸν εἰσδεξάμενος φρόνημα · τοῦτο γὰρ ἡ τῶν Παραλειπομένων ἐδίδαξεν ἱστορία· τοῦ θανάτου τὴν ψῆφον ἐδέξατο, χάριτι δὲ θείᾳ τετύχηκε τῆς ζωῆς· οὕτως Ἀδὰμ ὁ προπάτωρ, Θεὸς ἔσεσθαι προσδοκήσας, καὶ μέγα κατὰ τοῦ πεποιηκότος φρονήσας, παρεδόθη μὲν θανάτῳ· τῇ δὲ θείᾳ φιλανθρωπίᾳ τῆς ἀναστάσεως ἔτυχεν.
« Psalmos ǭdēs tou enkainismou tou oikou, eis to telos, tǭ Dabid. » Oute ton theion neōn ho makarios edeimato Dabid, oute tǭ deimamenǭ armottei tou psalmou ta rhēta. Enkainismon toinyn oikou kalei tēn tēs anthrōpinēs physeōs neourgian. hēn ho Despotēs Christos epetelese, ton hyper hēmōn katadexamenos thanaton, kai katalysas ton thanaton, kai tēs anastaseōs hēmin dedōkōs tas elpidas. Eirētai de kai eis ton makarion Ezekian houtos autos ho Psalmos. Meta gar tōn Assyriōn anairesin, kai tēn tēs arrhōstias apallagēn. heortēn hōs eikos megistēn epetelese, tǭ Theǭ charin homologōn, hoti kai autois edōrēsato sōtērian, kai ton hagion autou naon tou tōn polemiōn pyros ēleutherōsen. Epeidē toinyn enkainiōn eǭkei ta teloumena panēgyrei, eikotōs kai tautēn edexato tēn epigraphēn. Isteon mentoi, hōs tǭ Ezekią kata typon harmottei, pasę̄ de tę̄ physei tōn anthrōpōn kat᾿ autēn tēn alētheian. Hōsper gar ekeinos hypsēlon eisdexamenos phronēma ; touto gar hē tōn Paraleipomenōn edidaxen historia; tou thanatou tēn psēphon edexato, chariti de theią tetychēke tēs zōēs; houtōs Adam ho propatōr, Theos esesthai prosdokēsas, kai mega kata tou pepoiēkotos phronēsas, paredothē men thanatǭ; tę̄ de theią philanthrōpią tēs anastaseōs etychen.
"A psalm of an ode for the dedication of the house; to the end; of David." The blessed David did not build the divine temple, and the words of the psalm do not fit the one who built it. By dedication of the house, then, he means the renewal of human nature, which Christ the Lord accomplished when he accepted death for us, destroyed death, and gave us the hope of resurrection. This same psalm was also spoken of the blessed Hezekiah. For after the Assyrians were destroyed and he was freed from his sickness, he probably held a very great feast, confessing his thanks to God that he had granted them salvation and freed his holy temple from the enemies' fire. Since what was done resembled a festival of dedication, it fittingly received this title. One should know, however, that it fits Hezekiah as a type, but all human nature in truth itself. For as he, having become high-minded (as the history of Chronicles taught), received the sentence of death but by divine grace obtained life, so Adam our forefather, expecting to become God and thinking highly of himself against his maker, was handed over to death, but by divine love for humankind obtained the resurrection.
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« Ὑψώσω σε, Κύριε, ὅτι ὑπέλαβές με· καὶ οὐκ εὔφρανας τοὺς ἐχθρούς μου ἐπ᾿ ἐμέ. » Λαβὼν γὰρ τὴν ἡμετέραν ἀπαρχὴν ὁ Δεσπότης, πᾶσαν δι᾿ αὐτῆς τὴν φύσιν τῆς σωτηρίας ἠξίωσε, καὶ ἐπίχαρτον γενέσθαι τοῖς ἐχθροῖς καὶ πολεμίοις οὐκ εἴασε δαίμοσιν.
« Hypsōsō se, Kyrie, hoti hypelabes me; kai ouk euphranas tous echthrous mou ep᾿ eme. » Labōn gar tēn hēmeteran aparchēn ho Despotēs, pasan di᾿ autēs tēn physin tēs sōtērias ēxiōse, kai epicharton genesthai tois echthrois kai polemiois ouk eiase daimosin.
"I will exalt you, O Lord, for you took me up and did not let my enemies rejoice over me." For the Master, taking our firstfruits, through it made the whole nature worthy of salvation, and did not let it become a delight to its enemies and foes, the demons.
29.3PG 80 80:1071
« Κύριε ὁ Θεός μου, ἐκέκραξα πρὸς σὲ, καὶ ἰάσω με. Κύριε, ἀνήγαγες ἐξ ἄδου τὴν ψυχήν μου· ἔσωσάς με ἀπὸ τῶν καταβαινόντων εἰς λάκκον. » Ταῦτα τῆς ἀνθρωπίνης φύσεως διηγουμένης ἀκούομεν· τὸ μέντοι, « Ἐκέκραξα πρὸς σὲ, καὶ ἰάσω με, τῷ μὲν Ἐζεκίᾳ ἁρμόττει κατὰ τὸν πρόχειρον νοῦν, τῇ δὲ ἀνθρωπείᾳ φύσει οὐκ ἔτι. Οὔτε γὰρ τὸν Θεὸν ἱκέτευσε, καὶ τῆς φθορᾶς τὴν ἐλευθερίαν ἐζήτησεν ὀδυρμοῖς δὲ καὶ ὀλοφυρμοῖς χρωμένη διετέλει, τὸν μὲν θάνατον ὁρῶσα, τὴν δὲ ἀνάστασιν οὐ προσμένουσα. Τὰ δάκρυα τοίνυν καὶ τοὺς ὀδυρμοὺς, τοὺς ἐπὶ τοῖς ἀῤῥωστοῦσι καὶ τελευτῶσι γιγνομένους, τέθεικεν ἀντὶ προσευχῆς, τὴν ἄφατον τοῦ Θεοῦ φιλανθρωπίαν δεικνὺς, ὅτι και τοι μὴ καλούμενος, ἀλλ᾽ ὁρῶν μόνον τοὺς θρήνους, ᾤκτειρε τὰ γινόμενα, καὶ τὸν θάνατον ἔλυσε. Κἀνταῦθα γὰρ πάλιν δὲ λάκκον τὸν θάνατον προσηγόρευσε.
« Kyrie ho Theos mou, ekekraxa pros se, kai iasō me. Kyrie, anēgages ex adou tēn psychēn mou; esōsas me apo tōn katabainontōn eis lakkon. » Tauta tēs anthrōpinēs physeōs diēgoumenēs akouomen; to mentoi, « Ekekraxa pros se, kai iasō me, tǭ men Ezekią harmottei kata ton procheiron noun, tę̄ de anthrōpeią physei ouk eti. Oute gar ton Theon hiketeuse, kai tēs phthoras tēn eleutherian ezētēsen odyrmois de kai olophyrmois chrōmenē dietelei, ton men thanaton horōsa, tēn de anastasin ou prosmenousa. Ta dakrya toinyn kai tous odyrmous, tous epi tois arrhōstousi kai teleutōsi gignomenous, tetheiken anti proseuchēs, tēn aphaton tou Theou philanthrōpian deiknys, hoti kai toi mē kaloumenos, all᾽ horōn monon tous thrēnous, ǭkteire ta ginomena, kai ton thanaton elyse. Kantautha gar palin de lakkon ton thanaton prosēgoreuse.
"O Lord my God, I cried to you and you healed me. O Lord, you brought up my soul from Hades; you saved me from those who go down into the pit." We hear these things recounted by human nature. "I cried to you and you healed me" fits Hezekiah in the plain sense, but no longer human nature. For it did not entreat God nor seek freedom from corruption, but went on lamenting and wailing, seeing death and not awaiting resurrection. He set, then, the tears and lamentations made over the sick and the dying in place of prayer, showing God's unspeakable love for humankind: though not called upon, but only seeing the laments, he pitied what was happening and undid death. Here too again he called death a pit.
29.5PG 80 80:1071
« Ψάλατε τῷ Κυρίῳ οἱ ὅσιοι αὐτοῦ, καὶ ἐξομολογεῖσθε τῇ μνήμῃ δὲ τῆς ἁγιωσύνης αὐτοῦ. Ὅτι ὀργὴ ἐν τῷ θυμῷ αὐτοῦ· καὶ ζωὴ ἐν τῷ θελήματι αὐτοῦ. » Εἰκότως τοῖς ὁσίοις ἀπονέμει τὸν ὕμνον, καὶ τὴν ὁμολογίαν τῆς χάριτος· ἐπειδὴ γὰρ ἅπασιν ἀνθρώποις ἔδωκε τὸ τῆς ἀναστάσεως δῶρον, οὐ πάντες δὲ τῆς χάριτος ἄξιοι, ἁρμοδίως τοὺς ἀξίους εἰς τοὺς ὕμνους ἀφιεροῖ. ᾿Αρίστην δὲ κομιδή πεποίηται καὶ τὴν ἄλλην διαίρεσιν· τὴν γὰρ ὀργὴν ἀπένειμε τῷ θυμῷ· ὀργὴν γὰρ τὴν παιδείαν καλεῖ· τὴν δὲ ζωὴν, τῷ θελήματι· τοῦτο γάρ τοι βούλεται, οὐκ ἐκεῖνο. Ἐκεῖνο γὰρ ἡμεῖς ἐπισπώμεθα. « γὰρ Θεὸς, φησὶ, θάνατον οὐκ ἐποίησεν, οὐδὲ τέρπεται ἐπ᾿ ἀπωλείᾳ ζώντων· ἔκτισε γὰρ εἰς τὸ εἶναι τὰ πάντα, καὶ σωτήριοι αἱ γενέσεις τοῦ κόσμου.» ᾿Ακούομεν δὲ καὶ αὐτοῦ λέγοντος διὰ Ἰεζεκιήλ τοῦ προφήτου· « Μὴ θελήσει θελήσω τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι αὐτὸν καὶ ζῇν ; » – « Τὸ ἑσπέρας αὐλισθήσεται κλαυθμός· καὶ εἰς τὸ πρωῖ ἀγαλλίασις. • Τοῦτο δὲ οὕτω συνέβη καὶ ἐπὶ τοῦ Ἐζεκίου, καὶ ἐπὶ τῆς κοινῆς σωτηρίας. Οἱ γὰρ ᾿Ασσύριοι ταῖς ἀπειλαῖς ἐκείναις χρησάμενοι, καὶ εἰς κλαυθμὸν τὴν πόλιν κινήσαντες, νύκτωρ ἐδέξαντο τὴν πληγὴν, καὶ ἕωθεν, οὖς δακρύειν ἠνάγκασαν, εὐθυμίας ἐνέπλησαν. Καὶ ὁ θεῖος Ἡσαΐας τοῦ θανάτου τὴν ψῆφον ἑσπέρας τῷ Ἐζεκίᾳ κομίσας, ὑπὸ τὴν ἕω πάλιν ἤνεγκεν αὐτῷ τὰ τῆς ζωῆς εὐαγγέλια· οὕτω καὶ ἐπὶ τῆς κοινῆς ἐγένετο σωτηρίας. Τῶν γὰρ ἱερῶν ἀποστόλων, καὶ τῶν σὺν αὐτοῖς πεπιστευκότων, ὀδυρομένων τοῦ Κυρίου τὸ πάθος, ἧκον αἱ γυναῖκες ὑπὸ τὴν ἕω, τῆς ἀναστάσεως τὴν εὐφροσύνην κομίζουσαι.
« Psalate tǭ Kyriǭ hoi hosioi autou, kai exomologeisthe tę̄ mnēmę̄ de tēs hagiōsynēs autou. Hoti orgē en tǭ thymǭ autou; kai zōē en tǭ thelēmati autou. » Eikotōs tois hosiois aponemei ton hymnon, kai tēn homologian tēs charitos; epeidē gar hapasin anthrōpois edōke to tēs anastaseōs dōron, ou pantes de tēs charitos axioi, harmodiōs tous axious eis tous hymnous aphieroi. ᾿Aristēn de komidē pepoiētai kai tēn allēn diairesin; tēn gar orgēn apeneime tǭ thymǭ; orgēn gar tēn paideian kalei; tēn de zōēn, tǭ thelēmati; touto gar toi bouletai, ouk ekeino. Ekeino gar hēmeis epispōmetha. « gar Theos, phēsi, thanaton ouk epoiēsen, oude terpetai ep᾿ apōleią zōntōn; ektise gar eis to einai ta panta, kai sōtērioi hai geneseis tou kosmou.» ᾿Akouomen de kai autou legontos dia Iezekiēl tou prophētou; « Mē thelēsei thelēsō ton thanaton tou hamartōlou, hōs to epistrepsai auton kai zę̄n ? » – « To hesperas aulisthēsetai klauthmos; kai eis to prōi agalliasis. • Touto de houtō synebē kai epi tou Ezekiou, kai epi tēs koinēs sōtērias. Hoi gar ᾿Assyrioi tais apeilais ekeinais chrēsamenoi, kai eis klauthmon tēn polin kinēsantes, nyktōr edexanto tēn plēgēn, kai heōthen, ous dakryein ēnankasan, euthymias eneplēsan. Kai ho theios Hēsaïas tou thanatou tēn psēphon hesperas tǭ Ezekią komisas, hypo tēn heō palin ēnenken autǭ ta tēs zōēs euangelia; houtō kai epi tēs koinēs egeneto sōtērias. Tōn gar hierōn apostolōn, kai tōn syn autois pepisteukotōn, odyromenōn tou Kyriou to pathos, hēkon hai gynaikes hypo tēn heō, tēs anastaseōs tēn euphrosynēn komizousai.
"Sing psalms to the Lord, you his holy ones, and give thanks to the remembrance of his holiness. For wrath is in his anger, and life in his will." He fittingly assigns the hymn and the confession of grace to the holy ones. For since he gave the gift of resurrection to all people, but not all are worthy of the grace, he aptly dedicates the worthy to the hymns. He has also made the other distinction very well: wrath he assigned to anger (he calls discipline wrath), but life to his will. For this is what he wills, not that; that we draw upon ourselves. "For God," it says, "did not make death, nor does he delight in the destruction of the living; for he created all things that they might exist, and the generations of the world are wholesome." And we hear him saying through Ezekiel the prophet: "Do I at all will the death of the sinner, rather than that he turn and live?" "In the evening weeping will lodge, and in the morning rejoicing." This happened so both with Hezekiah and with the common salvation. For the Assyrians, having used those threats and moved the city to weeping, received the blow by night, and at dawn filled with good cheer those they had forced to weep. And the divine Isaiah, having brought Hezekiah the sentence of death in the evening, brought him again toward dawn the good news of life. So it was also with the common salvation. For while the holy apostles and those who had believed with them were lamenting the Lord's passion, the women came toward dawn bringing the joy of the resurrection.
29.7PG 80 80:1073
« Ἐγὼ δὲ εἶπον ἐν τῇ εὐθηνίᾳ μου, Οὐ μὴ σαλευθῶ εἰς τὸν αἰῶνα. » Τοῦτο καὶ ὁ ᾿Ἀδὰμ ἤλπισε, τῷ παραδείσῳ πρὸ τῆς ἀπάτης ἐμπολιτευό μενος, καὶ ὁ Ἐζεκίας νενικηκὼς τὸν ᾿Ασσύριον· καὶ διδάσκει τοῦτο σαφῶς τῶν Παραλειπομένων ἡ βίβλος, λέγουσα ὑψωθῆναι τὴν καρδίαν Ἐζεκίου τοῦ βασιλέως.
« Egō de eipon en tę̄ euthēnią mou, Ou mē saleuthō eis ton aiōna. » Touto kai ho ᾿Adam ēlpise, tǭ paradeisǭ pro tēs apatēs empoliteuo menos, kai ho Ezekias nenikēkōs ton ᾿Assyrion; kai didaskei touto saphōs tōn Paraleipomenōn hē biblos, legousa hypsōthēnai tēn kardian Ezekiou tou basileōs.
"But I said in my prosperity, I shall never be moved." Adam too hoped this, living in paradise before the deceit, and Hezekiah after he had conquered the Assyrian. The book of Chronicles teaches this clearly, saying that the heart of King Hezekiah was lifted up.
29.8PG 80 80:1073
« Κύριε, ἐν τῷ θελήματί σου παρέσχου τῷ κάλλει μου δύναμιν· ἀπέστρεψας δὲ δὲ τὸ πρόσωπόν σου, καὶ ἐγενήθην τεταραγμένος. » Ὁμοίως ἁρμόττει καὶ ταῦτα καὶ το τῷ Ἐζεκίᾳ, καὶ πάσῃ τῶν ἀνθρώπων τῇ φύσει· καὶ γὰρ ἐκεῖνος δι᾽ ἀρετὴν τῆς θείας προνοίας ἀπήλαυσε, καὶ τῶν ᾿Ασσυρίων ἐκράτησε· καὶ πάλιν τῆς θείας χάριτος γυμνωθεὶς, νόσῳ περιέπεσε, καὶ τὸ τῆς τελευτῆς ἐδέξατο δέος. καὶ ὁ ᾿Ἀδὰμ δὲ ἐν τῷ τὰ παραδείσῳ καὶ τῷ τῆς ἀρετῆς ἐκεκόσμητο κάλλει, καὶ κρείττων ἦν τῆς φθορᾶς· τῆς δὲ θείας προνοίας διὰ τὴν παράβασιν γυμνωθεὶς, τὴν ἀπὸ τῆς βιοτῆς ὑπέμεινε ζάλην. Τοῦτο δὲ σαφῶς λίαν ὁ Σύμμαχος τέθεικε· Κύριε, ἐν τῇ εὐδοκίᾳ σου ἐστήσας τῷ προπάτορί μου το κράτος· ὡς εἶναι δῆλον, ὅτι ταῦτα τῆς ἀνθρωπείας φύσεως τὸ πρόσωπον φθέγγεται " πρὸς τὸν Δεσπότην Χριστὸν, τῆς ζωῆς αὐτῇ τὸ μέγα δωρησάμενον δῶρον. « Πρὸς σὲ, Κύριε, κεκράξομαι, καὶ πρὸς τὸν Θεόν μου δεηθήσομαι. Τίς ὠφέλεια ἐν τῷ αἷματί μου, ἐν τῷ καταβῆναι με εἰς διαφθοράν; μὴ ἐξομολογήσεταί σοι χοῦς, ἢ ἀναγγελεῖ τὴν ἀλήθειάν σου;» Τούτοις καὶ ὁ μακάριος Ἐζεκίας ἐχρήσατο τοῖς λόγοις, ὡς καὶ ἡ τετάρτη τῶν Βασιλειῶν ἱστο ρία διδάσκει, καὶ τοῦ θειοτάτου Ἡσαΐου ἡ προφητεία · καὶ μέντοι καὶ ἡ ἀνθρωπεία φύσις, εἰ καὶ μὴ πᾶσα βεβόηκεν, ἀλλὰ διὰ τῶν ἁγίων βεβόηνε πρὸς τὸν Θεὸν, τούτοις κεχρημένη τοῖς λόγοις, ὅτι Δίκαιον ὑμνεῖν σε τὸν ποιητὴν, καὶ λόγοις εὐγνώμο σιν ἀμείβεσθαί σου τὰς χάριτας. Τοῦτο ζώντων ἴδιον · οἱ γὰρ εἰς χοῦν καὶ κόνιν διαλυόμενοι, καὶ τὸ σωματικὸν ἔργον ἀπολέσαντες, πῶς ἂν δυνηθεῖεν τὰς σὰς ἄδειν εὐεργεσίας;
« Kyrie, en tǭ thelēmati sou pareschou tǭ kallei mou dynamin; apestrepsas de de to prosōpon sou, kai egenēthēn tetaragmenos. » Homoiōs harmottei kai tauta kai to tǭ Ezekią, kai pasę̄ tōn anthrōpōn tę̄ physei; kai gar ekeinos di᾽ aretēn tēs theias pronoias apēlause, kai tōn ᾿Assyriōn ekratēse; kai palin tēs theias charitos gymnōtheis, nosǭ periepese, kai to tēs teleutēs edexato deos. kai ho ᾿Adam de en tǭ ta paradeisǭ kai tǭ tēs aretēs ekekosmēto kallei, kai kreittōn ēn tēs phthoras; tēs de theias pronoias dia tēn parabasin gymnōtheis, tēn apo tēs biotēs hypemeine zalēn. Touto de saphōs lian ho Symmachos tetheike; Kyrie, en tę̄ eudokią sou estēsas tǭ propatori mou to kratos; hōs einai dēlon, hoti tauta tēs anthrōpeias physeōs to prosōpon phthengetai " pros ton Despotēn Christon, tēs zōēs autę̄ to mega dōrēsamenon dōron. « Pros se, Kyrie, kekraxomai, kai pros ton Theon mou deēthēsomai. Tis ōpheleia en tǭ haimati mou, en tǭ katabēnai me eis diaphthoran? mē exomologēsetai soi chous, ē anangelei tēn alētheian sou?» Toutois kai ho makarios Ezekias echrēsato tois logois, hōs kai hē tetartē tōn Basileiōn histo ria didaskei, kai tou theiotatou Hēsaïou hē prophēteia ; kai mentoi kai hē anthrōpeia physis, ei kai mē pasa beboēken, alla dia tōn hagiōn beboēne pros ton Theon, toutois kechrēmenē tois logois, hoti Dikaion hymnein se ton poiētēn, kai logois eugnōmo sin ameibesthai sou tas charitas. Touto zōntōn idion ; hoi gar eis choun kai konin dialyomenoi, kai to sōmatikon ergon apolesantes, pōs an dynētheien tas sas adein euergesias?
"O Lord, by your will you gave strength to my beauty; but you turned away your face, and I was troubled." These words likewise fit both Hezekiah and the whole of human nature. For he, because of his virtue, enjoyed divine providence and overcame the Assyrians; and again, stripped of divine grace, he fell into sickness and felt the fear of death. And Adam in paradise was adorned with the beauty of virtue and was superior to corruption; but stripped of divine providence through the transgression, he endured the storm of life. Symmachus put this very clearly: "O Lord, in your good pleasure you established strength for my forefather"; so that it is clear that these words are spoken in the person of human nature to Christ the Lord, who gave it the great gift of life. "To you, O Lord, I will cry, and to my God I will make supplication. What profit is there in my blood, when I go down to corruption? Will dust confess you, or proclaim your truth?" The blessed Hezekiah too used these words, as the history of the fourth book of Kingdoms and the prophecy of the most divine Isaiah teach. And human nature, even if not all of it cried out, yet cried out to God through the saints, using these words: "It is just to hymn you, the maker, and to repay your favors with grateful words. This belongs to the living; for how could those dissolved into dust and ashes, who have lost bodily activity, sing your benefits?"
29.11PG 80 80:1075
« Ἤκουσε Κύριος, καὶ ἠλέησέ με, Κύριος ἐγενήθη βοηθός μου. Ἔστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοί. Διέῤῥηξας τὸν σάκκον μου, καὶ περιέζωσάς με εὐφροσύνην. Ὅπως ἂν ψάλῃ σοι ἡ δόξα μου, καὶ οὐ μὴ κατανυγῶ » Καὶ Ἐζεκίας σάκκον περιζωσάμενος προσήνεγκε τῷ Θεῷ τὴν κατὰ τῶν ᾿Ασσυρίων εὐχήν· καὶ ἡ ἀνθρωπεία φύσις τὸ πένθιμον περιεβέβλητο σχῆμα. Καὶ νῦν δε δέ τινες τῶν ἀνοήτων, τοὺς τεθνηκότας ὀλοφυρόμενοι, ἐπὶ σάκκου καθήμενοι κακῶς, τῶν προφητικῶν ῥημάτων ἐπαΐειν οὐκ ἐθέλουσι, διαρρήδην βοώντων • • Διέῤῥηξας τὸν σάκκον μου, καὶ περιέζωσάς με εὐφροσύνην, καὶ ἔστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοί. » Καθάπερ γὰρ ὁ Ἐζεκίας τῶν πεντεκαίδεκα ἐνιαυτῶν τὴν ἐπαγγελίαν δεξάμενος εὐφροσύνης ἐνεπλήσθη πολλῆς, οὕτω δίκαιον ἡμᾶς τὴν ἑλπίδα δεξαμένους τῆς ἀναστάσεως, μὴ θρηνεῖν τοὺς τελευτῶντας, ἀλλ' ἐκείνην μετ' εὐθυμίας προσμένειν. Τὸ δὲ, « Ὅπως ἂν ψάλῃ σοι ἡ δόξα μου, καὶ οὐ μὴ κατανυγῶ, › ὁ Σύμμαχος οὕτως ἡρμήνευσεν · Ἵνα ᾅδῃ σε δόξα, καὶ οὐ μὴ ἀποσιωπήσῃ· ἀντὶ τοῦ, Προσήκει ταύτης ἕνεκα τῆς εὐεργεσίας διηνεκῶς ἄδειν σε καὶ ὑμνεῖν τοὺς τοσαύτης δόξης τετυχηκότας, ἐν μηδενὶ καιρῷ σιωπῶντας. Καὶ ἡ κατάνυξις δὲ σιγὴν ἐμποιεῖ. Οἱ Ἑβδομήκοντα τοίνυν ἀντὶ σιγῆς τεθείκασι τὴν κατάνυξιν· δόξης δὲ ὁ μὲν Ἐζεκίας τετύχηκε, τοσούτων δι᾿ αὐτὸν μυριάδων θεήλατον δεξαμένων πληγὴν, καὶ μέντοι καὶ τοῦ ἡλίου ἀναστρέψαντος ἡμεῖς δὲ πολλῆς εὐκλείας ἔχομεν ἀφορμὴν, τοσαύτην περὶ ἡμᾶς τοῦ Θεοῦ τῶν ὅλων ἐπιδεξαμένου φιλοστοργίαν. Οὕτω γὰρ, φησὶν, ὁ Θεὸς ἡγάπησε τὸν κόσμον, ὅτι τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ δέδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον. • Κύριε ὁ Θεός μου, εἰς τὸν αἰῶνα ἐξομολογήσομαί σοι. » Οὐ γὰρ μόνον κατὰ τὸν παρόντα βίον, ἀλλὰ καὶ μετὰ τὴν ἀνάστασιν, ὕμνους σοι προσοίσω, διηνεκῶς τὰς ὑπερφυεῖς σου καὶ ἀῤῥήτους διηγούμενος δωρεάς.
« Ēkouse Kyrios, kai ēleēse me, Kyrios egenēthē boēthos mou. Estrepsas ton kopeton mou eis charan emoi. Dierrhēxas ton sakkon mou, kai periezōsas me euphrosynēn. Hopōs an psalę̄ soi hē doxa mou, kai ou mē katanygō » Kai Ezekias sakkon perizōsamenos prosēnenke tǭ Theǭ tēn kata tōn ᾿Assyriōn euchēn; kai hē anthrōpeia physis to penthimon periebeblēto schēma. Kai nyn de de tines tōn anoētōn, tous tethnēkotas olophyromenoi, epi sakkou kathēmenoi kakōs, tōn prophētikōn rhēmatōn epaïein ouk ethelousi, diarrēdēn boōntōn • • Dierrhēxas ton sakkon mou, kai periezōsas me euphrosynēn, kai estrepsas ton kopeton mou eis charan emoi. » Kathaper gar ho Ezekias tōn pentekaideka eniautōn tēn epangelian dexamenos euphrosynēs eneplēsthē pollēs, houtō dikaion hēmas tēn helpida dexamenous tēs anastaseōs, mē thrēnein tous teleutōntas, all' ekeinēn met' euthymias prosmenein. To de, « Hopōs an psalę̄ soi hē doxa mou, kai ou mē katanygō, › ho Symmachos houtōs hērmēneusen ; Hina hądę̄ se doxa, kai ou mē aposiōpēsę̄; anti tou, Prosēkei tautēs heneka tēs euergesias diēnekōs adein se kai hymnein tous tosautēs doxēs tetychēkotas, en mēdeni kairǭ siōpōntas. Kai hē katanyxis de sigēn empoiei. Hoi Hebdomēkonta toinyn anti sigēs tetheikasi tēn katanyxin; doxēs de ho men Ezekias tetychēke, tosoutōn di᾿ auton myriadōn theēlaton dexamenōn plēgēn, kai mentoi kai tou hēliou anastrepsantos hēmeis de pollēs eukleias echomen aphormēn, tosautēn peri hēmas tou Theou tōn holōn epidexamenou philostorgian. Houtō gar, phēsin, ho Theos hēgapēse ton kosmon, hoti ton Huion autou ton monogenē dedōken, hina pas ho pisteuōn eis auton mē apolētai, all᾽ echę̄ zōēn aiōnion. • Kyrie ho Theos mou, eis ton aiōna exomologēsomai soi. » Ou gar monon kata ton paronta bion, alla kai meta tēn anastasin, hymnous soi prosoisō, diēnekōs tas hyperphyeis sou kai arrhētous diēgoumenos dōreas.
"The Lord heard and had mercy on me; the Lord became my helper. You turned my mourning into joy for me; you tore my sackcloth and girded me with gladness, so that my glory may sing psalms to you and I may not be pierced with sorrow." Hezekiah too, girded with sackcloth, offered God the prayer against the Assyrians; and human nature had put on the garb of mourning. Even now some foolish people, lamenting the dead and sitting wretchedly on sackcloth, will not listen to the prophetic words that cry out plainly: "You tore my sackcloth and girded me with gladness, and turned my mourning into joy for me." For as Hezekiah, receiving the promise of fifteen years, was filled with great gladness, so it is just that we, who have received the hope of the resurrection, should not lament those who die but await it with good cheer. "So that my glory may sing psalms to you and I may not be pierced with sorrow" Symmachus rendered thus: "so that glory may sing to you and not fall silent"; that is: "For this benefit those who have obtained such glory ought to sing and hymn you continually, silent at no time." Sorrow produces silence; so the Seventy put sorrow in place of silence. Glory Hezekiah obtained, when so many myriads received a God-sent blow because of him, and when the sun turned back; and we have great occasion for renown, since the God of all has shown such tender love toward us. "For God so loved the world," it says, "that he gave his only-begotten Son, that everyone who believes in him should not perish but have eternal life." "O Lord my God, I will confess you forever." "For not only in the present life but also after the resurrection I will offer you hymns, continually recounting your extraordinary and unspeakable gifts."
Chapter 30
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« Εἰς τὸ τέλος, Ψαλμὸς τῷ Δαβὶδ, ἐκστάσεως. » Τοῦτο δὲ οὔτε παρὰ τῷ Ἑβραίῳ, οὔτε παρὰ τοῖς λοιποῖς εὗρον ἑρμηνευταῖς, ἐν ἐνίοις δὲ τῶν ἀντιγράφων. Αἰνίττεσθαι δέ μοι τὰ κατὰ τὸν Οὐρίαν δοκεῖ. Λέγει γὰρ ἐν αὐτῷ τῷ ψαλμῷ· · Ἐγὼ δὲ εἶπον ἐν τῇ ἐκστάσει μου, ᾿Απέῤῥιμμαι ἀπὸ προσώπου τῶν ὀφθαλμῶν σου·, τουτέστιν, Ψήθην ἡμαρτηκὼς τῆς σῆς γεγυμνῶσθαι προνοίας. Εἰρῆσθαι δὲ ἔοικεν ὁ ψαλμὸς οὗτος ὑπὸ τοῦ μακαρίου Δαβίδ, καθ' ὃν καιρὸν ὑπὸ τοῦ ᾿Αβεσσαλώμ ἐδιώκετο· καὶ τοῦτο σαφέστερον ἡ τῶν ῥητῶν ἑρμηνεία διδάσκει.
« Eis to telos, Psalmos tǭ Dabid, ekstaseōs. » Touto de oute para tǭ Hebraiǭ, oute para tois loipois heuron hermēneutais, en eniois de tōn antigraphōn. Ainittesthai de moi ta kata ton Ourian dokei. Legei gar en autǭ tǭ psalmǭ; ; Egō de eipon en tę̄ ekstasei mou, ᾿Aperrhimmai apo prosōpou tōn ophthalmōn sou;, toutestin, Psēthēn hēmartēkōs tēs sēs gegymnōsthai pronoias. Eirēsthai de eoiken ho psalmos houtos hypo tou makariou Dabid, kath' hon kairon hypo tou ᾿Abessalōm ediōketo; kai touto saphesteron hē tōn rhētōn hermēneia didaskei.
"To the end; a psalm of David; of ecstasy." I did not find this in the Hebrew nor in the other translators, but in some of the copies. It seems to me to hint at the affair of Uriah. For he says in the psalm itself, "But I said in my ecstasy, I am cast away from the sight of your eyes," that is, "Having sinned, I thought I had been stripped of your providence." This psalm seems to have been spoken by the blessed David at the time when he was pursued by Absalom. The interpretation of the words teaches this more clearly.
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« Ἐπὶ σοὶ, Κύριε, ἤλπισα· μὴ καταισχυνθείην εἰς τὸν αἰῶνα. » Αἰσχύνῃ με, φησὶν, ἡ ἁμαρτία περιέβαλε πολλῇ · ἱκετεύω δὲ μὴ μέχρι πολλοῦ ταύτην ἐπιμεῖναί μοι, διὰ τὴν ἐπὶ σοἱ μοι γεγενημένην πεποίθησιν. « Ἐν τῇ δικαιοσύνῃ σου ῥῦσαί με, καὶ ἐξελοῦ με. » Μὴ εἰς τὴν ἐμὴν, φησὶν, ἀποβλέψῃς ἁμαρτίαν, ἀλλ᾽ εἰς τὴν τῶν διωκόντων με παρανομίαν· ταύτῃ γὰρ τῇ δικαίᾳ ψήφῳ χρησάμενος, τῶν ἐπικειμένων ἀπαλλάξεις με συμφορῶν.
« Epi soi, Kyrie, ēlpisa; mē kataischyntheiēn eis ton aiōna. » Aischynę̄ me, phēsin, hē hamartia periebale pollę̄ ; hiketeuō de mē mechri pollou tautēn epimeinai moi, dia tēn epi soi moi gegenēmenēn pepoithēsin. « En tę̄ dikaiosynę̄ sou rhysai me, kai exelou me. » Mē eis tēn emēn, phēsin, apoblepsę̄s hamartian, all᾽ eis tēn tōn diōkontōn me paranomian; tautę̄ gar tę̄ dikaią psēphǭ chrēsamenos, tōn epikeimenōn apallaxeis me symphorōn.
"In you, O Lord, I hoped; let me not be put to shame forever." "Sin," he says, "has clothed me with great shame; but I beg that it not remain on me long, because of the trust I have placed in you." "In your righteousness rescue me and deliver me." "Do not look," he says, "at my sin, but at the lawlessness of my pursuers; for by using this just verdict you will free me from the misfortunes that press on me."
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« Κλίνον πρός με τὸ οὖς σου· τάχυνον τοῦ ἐξελέσθαι με. » Ακούσας μου τῆς ἱκετείας, ταχεῖαν δὸς τὴν βοήθειαν. • Γενοῦ μοι εἰς Θεὸν ὑπερασπιστὴν, καὶ εἰς οἶκον καταφυγῆς, τοῦ σῶσαί με. Ὅτι κραταίωμά μου, καὶ καταφυγή μου εἶ » Ταῦτα καὶ ἐν τῷ ἑπτακαιδεκάτῳ εἶπε ψαλμῷ, τὴν παντοδαπὴν τοῦ Θεοῦ κηδεμονίαν παραδηλῶν. Τὸ δὲ κραταίωμά μου, ᾿Ακύλας καὶ Σύμμαχος, πέτρα μου ἡρμήνευσαν. Ἔοικε· δὲ ὁ προφητικὸς λόγος τῷ εὐαγγελικῷ συμφωνεῖν, ὃς τὸν φρόνιμον ὑποδείκνυσιν ἐπὶ τῆς πέτρας τὴν οἰκίαν οἰκοδομήσαντα, ἣν οὔτε πνευμάτων, οὔτε ὑἑτῶν καὶ ποταμῶν προσβολὴ διὰ τὸ στεῤῥὸν ἐλωβήσατο. « Καὶ ἕνεκεν τοῦ ὀνόματός σου ὁδηγήσεις με, καὶ διαθρέψεις με. » Τὸ δὲ διαθρέψεις ὁ Σύμμαχος τημελήσεις με τέθεικεν. Λέγει δὲ, ὅτι Παντοδαπῆς με προνοίας ἀξιώσεις, διὰ τὸ ὄνομά σου ἐφ᾽ ᾧ πέποιθα. Διὰ πάντων δέ γε τῶν ἑρμηνευμένων ῥητῶν τὸ μέτριον αὐτοῦ τοῦ φρονήματος μεμαθήκαμεν. Οὐ γὰρ ᾔτησε διὰ τὴν οἰκείαν ἀρετὴν τῆς θείας ἐπικουρίας τυχεῖν, ἀλλὰ διὰ τὸ τοῦ Θεοῦ ὄνομα, καὶ τὴν τοῦ Θεοῦ δικαιοσύνην, καὶ ὅτι ἐπ᾿ αὐτῷ ἤλπισεν.
« Klinon pros me to ous sou; tachynon tou exelesthai me. » Akousas mou tēs hiketeias, tacheian dos tēn boētheian. • Genou moi eis Theon hyperaspistēn, kai eis oikon kataphygēs, tou sōsai me. Hoti krataiōma mou, kai kataphygē mou ei » Tauta kai en tǭ heptakaidekatǭ eipe psalmǭ, tēn pantodapēn tou Theou kēdemonian paradēlōn. To de krataiōma mou, ᾿Akylas kai Symmachos, petra mou hērmēneusan. Eoike; de ho prophētikos logos tǭ euangelikǭ symphōnein, hos ton phronimon hypodeiknysin epi tēs petras tēn oikian oikodomēsanta, hēn oute pneumatōn, oute hyetōn kai potamōn prosbolē dia to sterrhon elōbēsato. « Kai heneken tou onomatos sou hodēgēseis me, kai diathrepseis me. » To de diathrepseis ho Symmachos tēmelēseis me tetheiken. Legei de, hoti Pantodapēs me pronoias axiōseis, dia to onoma sou eph᾽ hǭ pepoitha. Dia pantōn de ge tōn hermēneumenōn rhētōn to metrion autou tou phronēmatos memathēkamen. Ou gar ę̄tēse dia tēn oikeian aretēn tēs theias epikourias tychein, alla dia to tou Theou onoma, kai tēn tou Theou dikaiosynēn, kai hoti ep᾿ autǭ ēlpisen.
"Incline your ear to me; hasten to deliver me." "Having heard my supplication, give swift help." "Be to me a God who protects and a house of refuge, to save me. For you are my strength and my refuge." He said this also in the seventeenth psalm, indicating God's care of every kind. "My strength" Aquila and Symmachus rendered "my rock." The prophetic word seems to agree with the Gospel, which shows the wise man building his house on the rock, which no assault of winds, rains, or rivers harmed because of its firmness. "And for your name's sake you will guide me and nourish me." For "nourish" Symmachus put "take care of me." He says: "You will count me worthy of every kind of providence because of your name, in which I have trusted." Through all the words interpreted we have learned the moderation of his mind. For he did not ask to obtain divine help because of his own virtue, but because of God's name, God's righteousness, and because he hoped in him.
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« Ἐξάξεις με ἐκ παγίδος ταύτης, ἧς ἔκρυψάν μοι· ὅτι σὺ εἶ ὁ ὑπεραπιστής μου, Κύριε. » Την βουλὴν τοῦ ᾿Αχιτόφελ διὰ τούτων ἐδήλωσεν, ἣν εἰσηγήσατο κατ᾿ αὐτοῦ, ὡς καὶ ἤδη προειρήκαμεν .
« Exaxeis me ek pagidos tautēs, hēs ekrypsan moi; hoti sy ei ho hyperapistēs mou, Kyrie. » Tēn boulēn tou ᾿Achitophel dia toutōn edēlōsen, hēn eisēgēsato kat᾿ autou, hōs kai ēdē proeirēkamen .
"You will bring me out of this snare that they hid for me, for you are my protector, O Lord." By these words he indicated the counsel of Ahithophel, which he proposed against him, as we have said already.
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« Εἰς χεῖράς σου παραθήσομαι τὸ πνεῦμά μου, ἐλυτρώσω με, Κύριε, ὁ Θεὸς τῆς ἀληθείας. » Πολλαῖς πολλάκις περιπεσών συμφοραῖς, τούτων διὰ τῆς σῆς ἠλευθερώθην ῥοπῆς· οὗ δὴ χάριν τὴν ἐμαυτοῦ ψυχὴν τῇ σῇ παρατίθημι' προμηθείᾳ. Χεῖρας γὰρ πάλιν ἐνταῦθα τὴν προμηθείαν ὀνομάζει.
« Eis cheiras sou parathēsomai to pneuma mou, elytrōsō me, Kyrie, ho Theos tēs alētheias. » Pollais pollakis peripesōn symphorais, toutōn dia tēs sēs ēleutherōthēn rhopēs; hou dē charin tēn emautou psychēn tę̄ sę̄ paratithēmi' promētheią. Cheiras gar palin entautha tēn promētheian onomazei.
"Into your hands I will commit my spirit; you redeemed me, O Lord, God of truth." "Having often fallen into many misfortunes, I was freed from them by your aid. For this reason I commit my soul to your providence." Here again he calls providence hands.
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« Ἐμίσησας πάντας τοὺς διαφυλάσσοντας ματαιότητας διακενῆς. » Ἐκεῖνοι μὲν οὖν, φησὶν, οὐ σοὶ τεθαῤῥήκασιν, ἀλλὰ τοῖς ματαίοις αὐτῶν κέχρηνται λογισμοῖς· εἴωθας δὲ τοὺς τοιούτους παντελῶς ἀποστρέφεσθαι. · Ἐγὼ δὲ ἐπὶ τῷ Κυρίῳ ἤλπισα. ᾿Αγαλλιάσομαι, καὶ εὐφρανθήσομαι ἐπὶ τῷ ἐλέει σου. » γὰρ ἐν' συμφοραῖς ὢν τὴν σὴν ἐπικουρίαν καλῶ, καὶ ταύτης ἀπολαύων, τῇ σῇ φιλανθρωπίᾳ τῶν ἀγαθῶν ἀνατίθημι τὴν αἰτίαν. « Ὅτι ἐπεῖδες τὴν ταπείνωσίν μου, ἔσωσας ἐκ τῶν ἀναγκῶν τὴν ψυχήν μου. Καὶ οὐ συνέκλεισάς με εἰς χεῖρας ἐχθρῶν· ἔστησας ἐν εὐρυχώρῳ τοὺς πόδας μου. » Οὐ διήμαρτον δὲ τούτοις ἀεὶ χρησάμενος τοῖς λογισμοῖς· ἐνέδραις γὰρ πολεμίων πολλάκις, καὶ λόχοις περιπεσών, καὶ εἴσω τῶν περιταθέντων μοι δικτύων γενόμενος, διέφυγον τοὺς θηρεύοντας. Τοῦτο γὰρ εἶπεν· « Οὐ συνέκλεισας με εἰς χεῖρας ἐχθροῦ. » Διδάσκει δὲ καὶ ἡ ἱστορία, ὅτι πολλάκις καταληφθεὶς ὑπὸ τοῦ Σαούλ, καὶ μέντοι καὶ ἐν τῷ σπηλαίῳ καθειρχθεὶς, τὰς ἐκείνου χεῖρας διέφυγε· καὶ ἄλλοτε τοὺς Γετθαίους, παραπληξίαν σχηματισάμενος.
« Emisēsas pantas tous diaphylassontas mataiotētas diakenēs. » Ekeinoi men oun, phēsin, ou soi tetharrhēkasin, alla tois mataiois autōn kechrēntai logismois; eiōthas de tous toioutous pantelōs apostrephesthai. ; Egō de epi tǭ Kyriǭ ēlpisa. ᾿Agalliasomai, kai euphranthēsomai epi tǭ eleei sou. » gar en' symphorais ōn tēn sēn epikourian kalō, kai tautēs apolauōn, tę̄ sę̄ philanthrōpią tōn agathōn anatithēmi tēn aitian. « Hoti epeides tēn tapeinōsin mou, esōsas ek tōn anankōn tēn psychēn mou. Kai ou synekleisas me eis cheiras echthrōn; estēsas en eurychōrǭ tous podas mou. » Ou diēmarton de toutois aei chrēsamenos tois logismois; enedrais gar polemiōn pollakis, kai lochois peripesōn, kai eisō tōn peritathentōn moi diktyōn genomenos, diephygon tous thēreuontas. Touto gar eipen; « Ou synekleisas me eis cheiras echthrou. » Didaskei de kai hē historia, hoti pollakis katalēphtheis hypo tou Saoul, kai mentoi kai en tǭ spēlaiǭ katheirchtheis, tas ekeinou cheiras diephyge; kai allote tous Getthaious, paraplēxian schēmatisamenos.
"You have hated all who hold to vanities to no purpose." "They," he says, "have not trusted in you but rely on their own vain reasonings; and you are accustomed to turn away utterly from such people." "But I hoped in the Lord. I will exult and rejoice in your mercy." "For when I am in misfortunes I call on your help, and when I enjoy it I ascribe the cause of the good things to your love for humankind." "For you looked upon my humiliation, you saved my soul from distresses, and you did not shut me up in the hands of enemies; you set my feet in a broad place." "I have not gone wrong in always using these thoughts. For often falling into the ambushes and snares of enemies, and caught inside the nets spread around me, I escaped the hunters." For this is what he said: "You did not shut me up in the hands of the enemy." The history also teaches that he was often caught by Saul, and even shut in the cave, yet escaped his hands; and at another time he escaped the men of Gath by feigning madness.
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« Ἐλέησόν με, Κύριε, ὅτι θλίβομαι· ἐταράχθη ἐν θυμῷ ὁ ὀφθαλμός μου, ἡ ψυχή μου, καὶ ἡ γαστήρ μου. » Τοῦτο ὁ Σύμμαχος οὕτως εἴρηκεν· Ἐθολώθη διὰ παροργισμὸν ὁ ὀφθαλμός μου. Παροργίσας γάρ σε διὰ τῆς ἁμαρτίας, δακρύειν διηνεκῶς ἀναγκάζομαι· καὶ μὲν δὴ καὶ ἡ ψυχή μου ζάλης καὶ θορύβου ἐμπέπλησται. Γαστέρα δὲ ἐνταῦθα τὸ τῶν λογισμῶν ταμιεῖον ἐκάλεσεν· οἱ λογισμοὶ γὰρ, ἀλλ᾿ οὐχ ἡ γαστήρ, ἐταράττετο.
« Eleēson me, Kyrie, hoti thlibomai; etarachthē en thymǭ ho ophthalmos mou, hē psychē mou, kai hē gastēr mou. » Touto ho Symmachos houtōs eirēken; Etholōthē dia parorgismon ho ophthalmos mou. Parorgisas gar se dia tēs hamartias, dakryein diēnekōs anankazomai; kai men dē kai hē psychē mou zalēs kai thorybou empeplēstai. Gastera de entautha to tōn logismōn tamieion ekalesen; hoi logismoi gar, all᾿ ouch hē gastēr, etaratteto.
"Have mercy on me, O Lord, for I am afflicted; my eye was troubled with anger, my soul and my belly." Symmachus put this thus: "My eye was clouded because of provocation." "For having provoked you by my sin, I am forced to weep continually; and indeed my soul too is full of storm and turmoil." Here he called the belly the storehouse of the thoughts; for it was the thoughts, not the belly, that were troubled.
30.11PG 80 80:1081
«Ὅτι ἐξέλιπεν ἐν ὀδύνῃ ἡ ζωή μου, καὶ τὰ ἔτη μου ἐν στεναγμοῖς. » Πάντα μου, φησὶ, τὸν βίον εἰς ὀδύνας καὶ δάκρυα δεδαπάνηκα. « Ἠσθένησεν ἐν πτωχείᾳ ἡ ἰσχύς μου, καὶ τὰ ὀστᾶ μου ἐταράχθησαν. » Καὶ ἡ ἔνδεια δὲ, καὶ τῶν ἀναγκαίων ἡ σπάνις, κατέτηξέ μου τὸ σῶμα. Ταύτης δὲ τῆς ἐνδείας καὶ ἡ ἱστορία μέμνηται, καί φησιν • « Ούν ησβίλι ὁ τοῦ Ναὰς υἱὸς, ὁ ᾿Αμμανίτης, καὶ Βερζελλεὶ ὁ Γαλααδίτης, ἤνεγκαν πυροὺς καὶ κριθάς, καὶ ἄλευρον · καὶ κύαμον, καὶ φακὸν, καὶ ἕτερά τινα τῷ Δαβὶδ προσήνεγκαν καὶ τῷ λαῷ, ὅτι ἔλεγον τὸν λαὸν πεινᾷν καὶ ἐκλελῦσθαι διψήσαντα ἐν τῇ ἐρήμῳ. »
«Hoti exelipen en odynę̄ hē zōē mou, kai ta etē mou en stenagmois. » Panta mou, phēsi, ton bion eis odynas kai dakrya dedapanēka. « Ēsthenēsen en ptōcheią hē ischys mou, kai ta osta mou etarachthēsan. » Kai hē endeia de, kai tōn anankaiōn hē spanis, katetēxe mou to sōma. Tautēs de tēs endeias kai hē historia memnētai, kai phēsin • « Oun ēsbili ho tou Naas huios, ho ᾿Ammanitēs, kai Berzellei ho Galaaditēs, ēnenkan pyrous kai krithas, kai aleuron ; kai kyamon, kai phakon, kai hetera tina tǭ Dabid prosēnenkan kai tǭ laǭ, hoti elegon ton laon peinąn kai eklelysthai dipsēsanta en tę̄ erēmǭ. »
"For my life failed in pain, and my years in groanings." "I have spent my whole life," he says, "in pains and tears." "My strength was weakened in poverty, and my bones were troubled." "Want too, and the lack of necessities, wasted my body." The history also mentions this want, saying: "Shobi son of Nahash the Ammonite and Barzillai the Gileadite brought wheat and barley and flour, and beans and lentils and other things to David and the people, for they said that the people were hungry and faint, having thirsted in the desert."
30.12PG 80 80:1081
« Παρὰ πάντας τοὺς ἐχθρούς μου ἐγενήθην ὄνειδος, καὶ τοῖς γείτοσί μου σφόδρα, καὶ φόβος τοῖς γνωστοῖς μου. » Οἱ ἐχθροί μου, φησὶν, ἐν εὐθυμίᾳ, ἐγὼ δὲ καταγέλαστός εἰμι, καὶ τοῖς ὁμόροις ἐπίχαρτος, καὶ τοῖς γνωρίμοις ἐπίφοβος. Καὶ σαφέστερον τοῦτο διδάσκων ἐπήγαγεν • « Οἱ θεωροῦντές με ἔξω, ἔφυγον ἀπ᾿ ἐμοῦ. » Δεδίασι γὰρ συγγενέσθαι μοι, ἵνα μὴ τοῖς ἐμοῖς ἐχθροῖς πεοιπέσωσιν.
« Para pantas tous echthrous mou egenēthēn oneidos, kai tois geitosi mou sphodra, kai phobos tois gnōstois mou. » Hoi echthroi mou, phēsin, en euthymią, egō de katagelastos eimi, kai tois homorois epichartos, kai tois gnōrimois epiphobos. Kai saphesteron touto didaskōn epēgagen • « Hoi theōrountes me exō, ephygon ap᾿ emou. » Dediasi gar syngenesthai moi, hina mē tois emois echthrois peoipesōsin.
"Beyond all my enemies I became a reproach, and greatly to my neighbors, and a fear to my acquaintances." "My enemies," he says, "are in good cheer, but I am a laughingstock, a delight to those around me, and a terror to those who know me." And teaching this more clearly he added: "Those who saw me outside fled from me." "For they are afraid to be with me, lest they fall into the hands of my enemies."
30.13PG 80 80:1081
« Ἐπελήσθην ὡσεὶ νεκρὸς ἀπὸ καρδίας, ἐγενήθην ὡσεὶ σκεῦος ἀπολωλός. » ᾿Απέγνωσάν με, φησὶν, ἅπαντες, δίκην σκεύους ἀπολωλότος, καὶ νεκροῦ τάφον οἰκοῦντος. [Ἔδειξε τὴν ὑπερβολὴν τῆς ἐπιλησμονῆς ἀπὸ τῆς τοῦ σκεύους ἀτιμίας· ὥσπερ γὰρ, φησὶν, ἀπολλύμενον ἐκεῖνο ταχέως τῆς τῶν ἀπολωλεκότων ἐξορίζεται μνήμης διὰ τὸ εὐτελὲς, οὕτω κἀγὼ λελόγισμαι αὐτοῖς ὡς οὐδὲν ὧν οὐδὲ γεγονώς ποτε λόγου τινὸς ἄξιος.]
« Epelēsthēn hōsei nekros apo kardias, egenēthēn hōsei skeuos apolōlos. » ᾿Apegnōsan me, phēsin, hapantes, dikēn skeuous apolōlotos, kai nekrou taphon oikountos. [Edeixe tēn hyperbolēn tēs epilēsmonēs apo tēs tou skeuous atimias; hōsper gar, phēsin, apollymenon ekeino tacheōs tēs tōn apolōlekotōn exorizetai mnēmēs dia to euteles, houtō kagō lelogismai autois hōs ouden hōn oude gegonōs pote logou tinos axios.]
"I was forgotten like a dead man out of mind; I became like a lost vessel." "All," he says, "have given me up, like a lost vessel or a dead man who dwells in a tomb." [He showed the extreme of forgetfulness from the worthlessness of the vessel. "For as such a vessel, when lost, is quickly banished from the memory of those who lost it because it is cheap, so I too am reckoned by them as nothing, as one who was never worth any account."]
30.14PG 80 80:1081
«Ὅτι ἤκουσα ψόγον πολλῶν παροικούντων κυκλόθεν. » Ταῦτα δὲ οὐ τοπάζων λέγω, ἀλλὰ ταῖς ἀκοαῖς τὰ ὀνείδη δεξάμενος. Σημαίνει δὲ διὰ τούτων καὶ τὰς τοῦ Σεμεεὶ λοιδορίας. • Ἐν τῷ ἐπισυναχθῆναι αὐτοὺς ἄμα ἐπ᾿ ἐμὲ τοῦ λαβεῖν τὴν ψυχήν μου ἐβουλεύσαντο. Ἐγὼ δὲ ἐπὶ σὲ, Κύριε, ἤλπισα· εἶπον, Σὺ εἶ ὁ Θεός μου. Ἐν ταῖς χερσί σου οἱ κλῆροί μου. · Ἐκεῖνοι μὲν οὖν ἀθροισθέντες τὸν ἐμὸν καττύουσι θάνατον, ἐγὼ δὲ σε Θεὸν οἶδα καὶ πρύτανιν. Τοῦτο γὰρ λέγει · • Ἐν ταῖς χερσί σου οἱ κλῆροί μου, » ἢ ὡς οἱ λοιποὶ, ἐν ταῖς χερσί σου οἱ καιροί μου, ἀντὶ τοῦ, Σὺ ἀποκληροῖς ὡς ἐθέλεις ἑκάστῳ καὶ ἀθυμίας καὶ θυμηδίας, καὶ μεταβάλλεις ταῦτα πάλιν πρὸς τὸ δοκοῦν. Καιροὺς γὰρ, ἢ κλήρους καλεῖ τὰς τῶν πραγμάτων μεταβολὰς, πλοῦτον καὶ πενίαν, δουλείαν καὶ δεσποτείαν, εἰρήνην καὶ πόλεμον, καὶ τἄλλα τὰ τοιαῦτα ὁμοίως. « Ῥῦσαί με ἐκ χειρὸς ἐχθρῶν μου, καὶ ἐκ τῶν καταδιωκόντων με. • Είτα δείκνυσι καὶ τὸν τῆς λυτρώσεως τρόπον.
«Hoti ēkousa psogon pollōn paroikountōn kyklothen. » Tauta de ou topazōn legō, alla tais akoais ta oneidē dexamenos. Sēmainei de dia toutōn kai tas tou Semeei loidorias. • En tǭ episynachthēnai autous ama ep᾿ eme tou labein tēn psychēn mou ebouleusanto. Egō de epi se, Kyrie, ēlpisa; eipon, Sy ei ho Theos mou. En tais chersi sou hoi klēroi mou. ; Ekeinoi men oun athroisthentes ton emon kattyousi thanaton, egō de se Theon oida kai prytanin. Touto gar legei ; • En tais chersi sou hoi klēroi mou, » ē hōs hoi loipoi, en tais chersi sou hoi kairoi mou, anti tou, Sy apoklērois hōs etheleis hekastǭ kai athymias kai thymēdias, kai metaballeis tauta palin pros to dokoun. Kairous gar, ē klērous kalei tas tōn pragmatōn metabolas, plouton kai penian, douleian kai despoteian, eirēnēn kai polemon, kai talla ta toiauta homoiōs. « Rhysai me ek cheiros echthrōn mou, kai ek tōn katadiōkontōn me. • Eita deiknysi kai ton tēs lytrōseōs tropon.
"For I heard the blame of many who dwell around." "I do not say this by guesswork, but having received the reproaches with my ears." By this he also indicates the abuse of Shimei. "When they gathered together against me, they took counsel to take my soul. But I hoped in you, O Lord; I said, You are my God. My lots are in your hands." "They have gathered and stitch together my death; but I know you as God and ruler." For this is what he says: "My lots are in your hands," or, as the others put it, "my times are in your hands"; that is: "You allot to each, as you will, despondency and cheer, and change them again as seems good to you." He calls times or lots the changes of affairs: wealth and poverty, slavery and lordship, peace and war, and all other such things alike. "Rescue me from the hand of my enemies and from those who pursue me." Then he shows the manner of the redemption.
30.17PG 80 80:1083
« Ἐπίφανον τὸ πρόσωπόν σου ἐπὶ τὸν δοῦλόν σου, σῶσόν με ἐν τῷ ἐλέει σου. » Τῆς γὰρ σῆς μοι γενομένης ἐπιφανείας, τὰ σκυθρωπὰ παραυτίκα λυθήσεται.
« Epiphanon to prosōpon sou epi ton doulon sou, sōson me en tǭ eleei sou. » Tēs gar sēs moi genomenēs epiphaneias, ta skythrōpa parautika lythēsetai.
"Make your face shine upon your servant; save me in your mercy." "For when your appearing comes to me, the gloom will at once be dispelled."
30.18PG 80 80:1083
« Κύριε, μὴ καταισχυνθείην, ὅτι ἐπεκαλεσάμην σε, αἰσχυνθείησαν ἀσεβεῖς, καὶ καταχθείησαν εἰς ᾅδου.» Καὶ ἐντεῦθεν μανθάνομεν, ὡς πολλὴν διαφορὰν ἁμαρτία πρὸς ἀσέβειαν ἔχει. Διὸ καὶ ὁ μέγας παρακαλεῖ Δαβίδ, αὐτὸν μὲν τῆς διὰ τὴν ἁμαρτίαν γεγενημένης αἰσχύνης ἀπαλλαγῆναι, τοὺς δὲ δυσσεβείᾳ συζῶντας μετ' αἰσχύνης τῷ θανάτῳ παραπεμφθῆναι.
« Kyrie, mē kataischyntheiēn, hoti epekalesamēn se, aischyntheiēsan asebeis, kai katachtheiēsan eis hądou.» Kai enteuthen manthanomen, hōs pollēn diaphoran hamartia pros asebeian echei. Dio kai ho megas parakalei Dabid, auton men tēs dia tēn hamartian gegenēmenēs aischynēs apallagēnai, tous de dyssebeią syzōntas met' aischynēs tǭ thanatǭ parapemphthēnai.
"O Lord, let me not be put to shame, for I called on you; let the ungodly be put to shame and brought down to Hades." From this too we learn that sin differs greatly from ungodliness. That is why the great David asks that he himself be freed from the shame that came upon him through sin, but that those who live in impiety be sent to death with shame.
30.19PG 80 80:1083
« ῎Αλαλα γενηθήτω τὰ χείλη τὰ δόλια, τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομίαν, ἐν ὑπερηφανίᾳ καὶ ἐξουδενώσει. » Τοῦ ᾿Αχιτόφελ ἐνταῦθα προλέγει τὸν θάνατον, ὃς φίλος ὢν τοῦ Δαβὶδ καὶ σύμβουλος, τὸν παλαιὸν ἐγύμνωσε δόλον, καὶ κατὰ τοῦ μηδὲν ἠδικηκότος τὴν γλῶτταν ἐκίνησεν. Ὑπερηφανίαν δὲ καὶ ἐξουδένωσιν τὴν συμβουλὴν ἐκείνην εἰκότως ἐκάλεσεν· ἐπειδὴ παῖδα κατὰ τοῦ πατρὸς διήγειρεν εἰς σφαγήν .
« ᾿Alala genēthētō ta cheilē ta dolia, ta lalounta kata tou dikaiou anomian, en hyperēphanią kai exoudenōsei. » Tou ᾿Achitophel entautha prolegei ton thanaton, hos philos ōn tou Dabid kai symboulos, ton palaion egymnōse dolon, kai kata tou mēden ēdikēkotos tēn glōttan ekinēsen. Hyperēphanian de kai exoudenōsin tēn symboulēn ekeinēn eikotōs ekalesen; epeidē paida kata tou patros diēgeiren eis sphagēn .
"Let the deceitful lips become mute, which speak lawlessness against the righteous in arrogance and contempt." Here he foretells the death of Ahithophel, who, being David's friend and counselor, laid bare his long-standing deceit and moved his tongue against one who had done him no wrong. He fittingly called that counsel arrogance and contempt, since it roused a son to slaughter against his father.
30.20PG 80 80:1083
« Ὡς πολὺ τὸ πλῆθος τῆς χρηστότητός σου, Κύριε, ἧς ἔκρυψας τοῖς φοβουμένοις σε ! » Πάλιν τὸ, ὡς, ἐνταῦθα οὐ παραβολικῶς, ἀλλ᾽ ἐπιτατικῶς τέθεικε. Διόπερ Ἀκύλας καὶ Σύμμαχος οὕτως ἡρμήνευσαν · Τίς πολὺ τὸ ἀγαθόν σου, ὃ ἔκρυψας ἀπόθετον τοῖς φοβουμένοις σε! Ταύτην δὲ τὸ ῥητὸν τὴν διάνοιαν ἔχει · Τῶν φοβουμένων σε, φησὶ, Δέσποτα, τοὺς μὲν μισθοὺς καὶ τὰ ἔπαθλα κρύπτεις· καὶ ταῦτα πολλὰ ὄντα, καὶ μεγάλα, καὶ θαυμαστά ἱδρῶσι δὲ καὶ ταλαιπωρίαις προσπαλαίειν ἐᾷς. ᾿Αλλ' ὅμως ἔστιν ὅτε καὶ γυμνοῖς τὰ βραβεία, παραθαῤῥύνων τοὺς ἀθλητάς. Τοῦτο γὰρ ἐπήγαγεν · Ἐξειργάσω τοῖς ἐλπίζουσιν ἐπὶ σὲ, ἐναντίον τῶν υἱῶν τῶν ἀνθρώπων. • Εἶτα τὴν γινομένην αὐτῶν κατὰ μέρος διέξεισι πρόνοιαν.
« Hōs poly to plēthos tēs chrēstotētos sou, Kyrie, hēs ekrypsas tois phoboumenois se ! » Palin to, hōs, entautha ou parabolikōs, all᾽ epitatikōs tetheike. Dioper Akylas kai Symmachos houtōs hērmēneusan ; Tis poly to agathon sou, ho ekrypsas apotheton tois phoboumenois se! Tautēn de to rhēton tēn dianoian echei ; Tōn phoboumenōn se, phēsi, Despota, tous men misthous kai ta epathla krypteis; kai tauta polla onta, kai megala, kai thaumasta hidrōsi de kai talaipōriais prospalaiein eąs. ᾿All' homōs estin hote kai gymnois ta brabeia, paratharrhynōn tous athlētas. Touto gar epēgagen ; Exeirgasō tois elpizousin epi se, enantion tōn huiōn tōn anthrōpōn. • Eita tēn ginomenēn autōn kata meros diexeisi pronoian.
"How great is the abundance of your goodness, O Lord, which you hid for those who fear you!" Here again he set "how" not as a comparison but as an intensive. That is why Aquila and Symmachus rendered: "How great is your good, which you hid, stored up for those who fear you!" The words have this sense: "Of those who fear you, Master, you hide the wages and prizes, though they are many, great, and wonderful, and you let them wrestle with sweat and hardships. Yet sometimes you also lay bare the prizes, encouraging the athletes." For this is what he added: "You have worked it for those who hope in you, before the sons of men." Then he recounts in detail the providence exercised over them.
30.21PG 80 80:1083
« Κατακρύψεις αὐτοὺς ἐν ἀποκρύφῳ τοῦ προσώπου σου, ἀπὸ ταραχῆς ἀνθρώπων. Σκεπάσεις αὐτοὺς ἐν σκηνῇ ἀπὸ ἀντιλογίας γλωσσῶν. » ᾿Αρκεί, σου, φησὶν, ἡ ἐπιφάνεια· τοῦτο γὰρ καλεῖ πρόσωπον · πάσης αὐτοὺς ταραχῆς καὶ ζάλης ἀνθρωπίνης ἐλευθερῶσαι, καὶ ἀποληφθέντας ἐν μέσῳ καθάπερ τινὶ καλύψαι σκηνῇ, καὶ ἀφανεῖς ἀποφῆναι. Ταύτης δὲ καὶ αὐτὸς τῆς προνοίας ἀπήλαυσεν δὲ ὑπὸ τοῦ Σαούλ διωκόμενος. Ἐν μέσοις γὰρ ὑποληφθεὶς δὲ τοῖς δεινοῖς, τῆς σωτηρίας τετύχηκεν. Οὕτως ὁ μέγας Ἑλισσαῖος κυκλώσαντας τοὺς Σύρους διέφυγεν, ἀχλὺν αὐτῶν τοῖς ὀφθαλμοῖς ἐπιπάσας. Καὶ ἕτερα δὲ πολλὰ τοιαῦτα ἔστιν εὑρεῖν παρὰ τῇ θείᾳ Γραφῇ.
« Katakrypseis autous en apokryphǭ tou prosōpou sou, apo tarachēs anthrōpōn. Skepaseis autous en skēnę̄ apo antilogias glōssōn. » ᾿Arkei, sou, phēsin, hē epiphaneia; touto gar kalei prosōpon ; pasēs autous tarachēs kai zalēs anthrōpinēs eleutherōsai, kai apolēphthentas en mesǭ kathaper tini kalypsai skēnę̄, kai aphaneis apophēnai. Tautēs de kai autos tēs pronoias apēlausen de hypo tou Saoul diōkomenos. En mesois gar hypolēphtheis de tois deinois, tēs sōtērias tetychēken. Houtōs ho megas Helissaios kyklōsantas tous Syrous diephygen, achlyn autōn tois ophthalmois epipasas. Kai hetera de polla toiauta estin heurein para tę̄ theią Graphę̄.
"You will hide them in the secret place of your face from the turmoil of men; you will shelter them in a tent from the contradiction of tongues." "Your appearing" (this he calls face) "is enough," he says, "to free them from all human turmoil and storm, and when they are caught in the middle, to cover them as with a tent and make them invisible." He himself enjoyed this providence when pursued by Saul; for caught in the midst of dangers, he obtained salvation. So the great Elisha escaped the Syrians who surrounded him by casting a mist over their eyes. Many other such things can be found in the divine Scripture.
30.22PG 80 80:1085
« Εὐλογητὸς Κύριος, ὅτι ἐθαυμάστωσε τὸ ἔλεος αὐτοῦ ἐν πόλει περιοχῆς. » Ὁ δὲ Σύμμαχος οὕτως εἴρηκε τοῦτο· Εὐλογητὸς Κύριος ὁ παραδοξάσας τὸ ἔλεος αὐτοῦ ἐμοὶ, ὡς ἐν πόλει περιπεφραγμένῃ. Οὕτω γάρ με, φησὶ, περιέβαλέ τε καὶ περιέφραξε τῇ οἰκείᾳ φιλανθρωπίᾳ, ὡς πόλιν ὀχυρῷ περιβόλῳ περιφράττουσιν οἱ οἰκήτορες.
« Eulogētos Kyrios, hoti ethaumastōse to eleos autou en polei periochēs. » Ho de Symmachos houtōs eirēke touto; Eulogētos Kyrios ho paradoxasas to eleos autou emoi, hōs en polei peripephragmenę̄. Houtō gar me, phēsi, periebale te kai periephraxe tę̄ oikeią philanthrōpią, hōs polin ochyrǭ peribolǭ periphrattousin hoi oikētores.
"Blessed be the Lord, for he has made his mercy wonderful in a fortified city." Symmachus said this thus: "Blessed be the Lord, who made his mercy marvelous to me, as in a city fenced around." "For so," he says, "he surrounded and fenced me with his love for humankind, as inhabitants fence a city with a strong wall."
30.23PG 80 80:1085
Ἐγὼ δὲ εἶπον ἐν τῇ ἐκστάσει μου, ᾿Απέρῥιμμαι ἀπὸ προσώπου τῶν ὀφθαλμῶν σου · διὰ τοῦτο εἰσήκουσας τῆς φωνῆς τῆς δεήσεώς μου, ἐν τῷ κεκραγέναι με πρὸς σέ. » Ωμην δὲ, φησὶ, τῇ ἁμαρτίᾳ περιπεσὼν, πόῤῥω τῆς σῆς γεγενῆσθαι κηδεμονίας · ἀλλὰ τοὺς ταπεινούς μου θεασάμενος λόγους, οὐ παρεῖδες δεόμενον. Ἔκστασιν δὲ εἰκότως τὴν ἁμαρτίαν ἐκάλεσε. Τὴν γὰρ τῆς δικαιοσύνης ὁδεύων ὁδὸν ἐξέστη μὲν ἐκείνης, καὶ ἐξετράπη προσέπταισε δὲ, καὶ περιέπεσε τοῖς ὠμοβόροις λῃσταῖς. Καὶ τοῦτο αὐτὸ δείκνυσι τὴν τοῦ Δαβίδ ἀρετήν. Οὐ γὰρ ἐθὰς ἦν τῆς ἁμαρτίας, ἀλλ᾽ ἔξω μικρὸν τῆς οἰκείας γενόμενος προαιρέσεως, τὸν ὅλισθον ἐκεῖνον ὑπέμεινεν. Ἐντεῦθεν ἐπὶ παραίνεσιν μεταφέρει τὸν λόγον, ἐκ τῶν κατ᾿ αὐτὸν τὴν θείαν ὑποδεικνὺς φιλανθρωπίαν καὶ πρόνοιαν.
Egō de eipon en tę̄ ekstasei mou, ᾿Aperrhimmai apo prosōpou tōn ophthalmōn sou ; dia touto eisēkousas tēs phōnēs tēs deēseōs mou, en tǭ kekragenai me pros se. » Ōmēn de, phēsi, tę̄ hamartią peripesōn, porrhō tēs sēs gegenēsthai kēdemonias ; alla tous tapeinous mou theasamenos logous, ou pareides deomenon. Ekstasin de eikotōs tēn hamartian ekalese. Tēn gar tēs dikaiosynēs hodeuōn hodon exestē men ekeinēs, kai exetrapē proseptaise de, kai periepese tois ōmoborois lę̄stais. Kai touto auto deiknysi tēn tou Dabid aretēn. Ou gar ethas ēn tēs hamartias, all᾽ exō mikron tēs oikeias genomenos proaireseōs, ton holisthon ekeinon hypemeinen. Enteuthen epi parainesin metapherei ton logon, ek tōn kat᾿ auton tēn theian hypodeiknys philanthrōpian kai pronoian.
"But I said in my ecstasy, I am cast away from the sight of your eyes. Therefore you heard the voice of my supplication when I cried to you." "Having fallen into sin," he says, "I thought I had come to be far from your care; but seeing my humble words, you did not overlook me as I prayed." He fittingly called sin ecstasy. For walking the road of righteousness he stepped out of it, turned aside, stumbled, and fell among savage robbers. And this very thing shows David's virtue: he was not accustomed to sin, but having gone a little outside his own purpose, he suffered that slip. From here he turns his discourse to exhortation, showing God's love and providence from his own case.
30.24PG 80 80:1085
« ᾿Αγαπήσατε τὸν Κύριον, πάντες οἱ ὅσιοι αὐτοῦ, ὅτι ἀληθείας ἐκζητεῖ Κύριος, καὶ ἀνταποδίδωσι τοῖς περισσῶς ποιοῦσιν ὑπερηφανίαν. » Προσήκει, φησὶν, ὑμᾶς ἅπαντας, τοὺς τὴν θείαν ὁδὸν ὁδεύειν προαιμουμένους, ἐκθύμως ἀγαπᾶν τῶν ὅλων τὸν πρύτανιν, οἷόν τινι κανόνι τῇ ἀληθείᾳ χρώμενον, καὶ τοὺς ἄμετρον ἀλαζονείαν κεκτημένους κολάζοντα. Οὐχ ἁπλῶς γὰρ εἶπε, τοῖς ποιοῦσιν ὑπερηφανίαν, ἀλλὰ, τοῖς περισσῶς ποιοῦσιν. ἱκανὸν γὰρ καὶ τοῦτο τὴν θείαν ἀγαθότητα δεῖξαι Φέρει μὲν γὰρ τοὺς οὕτω πως μείζονι φρονήματι κεχρημένους· τοὺς δὲ τυφουμένους, καὶ ἀπλήστως ἐξογκουμένους, ταῖς καταλλήλοις παραδίδωσι τιμωρίαις.
« ᾿Agapēsate ton Kyrion, pantes hoi hosioi autou, hoti alētheias ekzētei Kyrios, kai antapodidōsi tois perissōs poiousin hyperēphanian. » Prosēkei, phēsin, hymas hapantas, tous tēn theian hodon hodeuein proaimoumenous, ekthymōs agapan tōn holōn ton prytanin, hoion tini kanoni tę̄ alētheią chrōmenon, kai tous ametron alazoneian kektēmenous kolazonta. Ouch haplōs gar eipe, tois poiousin hyperēphanian, alla, tois perissōs poiousin. hikanon gar kai touto tēn theian agathotēta deixai Pherei men gar tous houtō pōs meizoni phronēmati kechrēmenous; tous de typhoumenous, kai aplēstōs exonkoumenous, tais katallēlois paradidōsi timōriais.
"Love the Lord, all you his holy ones, for the Lord seeks truth and repays those who act with excessive arrogance." "All of you," he says, "who choose to walk the divine road ought to love the ruler of all wholeheartedly, who uses truth as a rule and punishes those who have boundless boastfulness." For he did not say simply "those who act arrogantly," but "those who act with excessive arrogance." This too is enough to show the divine goodness: he bears with those who in some way have a rather high opinion of themselves, but hands over to fitting punishments those who are puffed up and swell without limit.
30.25PG 80 80:1085
« ᾿Ανδρίζεσθε, καὶ κραταιούσθω ἡ καρδία ὑμῶν, πάντες οἱ ἐλπίζοντες ἐπὶ Κύριον. » Ταῦτα τοίνυν εἰδότες οἱ τῇ ἐλπίδι τῇ θείᾳ τὸν παρόντα διαπλέοντες βίον, κρατύνατε τῇ ἀνδρίᾳ τὰς ὑμετέρας ψυχὰς, καὶ τοῖς τοῦ κυβερνήτου πείθεσθε νεύμασι, φερομένοις ὡς ἂν ἐκεῖνος ἰθύνῃ. Αὕτη δὲ καὶ ἡμῖν ἁρμόδιος ἡ παραίνεσις, τὴν δι' ἐλπίδος παραψυχὴν κεκτημένοις.
« ᾿Andrizesthe, kai krataiousthō hē kardia hymōn, pantes hoi elpizontes epi Kyrion. » Tauta toinyn eidotes hoi tę̄ elpidi tę̄ theią ton paronta diapleontes bion, kratynate tę̄ andrią tas hymeteras psychas, kai tois tou kybernētou peithesthe neumasi, pheromenois hōs an ekeinos ithynę̄. Hautē de kai hēmin harmodios hē parainesis, tēn di' elpidos parapsychēn kektēmenois.
"Be courageous, and let your heart be strong, all you who hope in the Lord." "Knowing these things, then, you who sail through the present life on divine hope, strengthen your souls with courage and obey the helmsman's signals, being carried as he steers." This exhortation fits us too, who have the comfort that comes through hope.
Chapter 31
31.1PG 80 80:1087
Τῷ Δαβὶδ συνέσεως. » Τῆς αὐτῆς ἔχεται καὶ οὗτος ὁ ψαλμὸς διανοίας · καὶ οὗτος γὰρ μετά τὴν ἁμαρτίαν ἐν ἐκείναις ἐῤῥήθη ταῖς συμφοραῖς. Τοῖς δὲ προφητικοῖς ὀφθαλμοῖς προορῶν τῆς καινῆς διαθήκης τὴν χάριν, καὶ τὴν διὰ τοῦ παναγίου βαπτίσματος χορηγουμένην τοῖς πιστεύουσιν ἄφεσιν, μακαρίζει τούτους, ἅτε δὴ δίχα πόνων τὴν τῶν ἁμαρτάδων δεχομένους ἀπαλλαγήν · καί φησιν ἀρξάμενος τοῦ ψαλμοῦ· • Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι. Μακάριος ἀνὴρ, ᾧ οὐ μὴ λογίσηται Κύριος ἁμαρτίαν, οὐδὲ ἐστιν ἐν τῷ στόματι αὐτοῦ δόλος. • Ὀδυρμοῖς ἐγὼ καὶδάκρυσι θαμινοῖς διὰ τὴν ἁμαρτίαν προστετηκώς, καὶ παντοδαπαῖς συμφοραῖς ταύτης χάριν περιπεσὼν, ζηλωτοὺς ἐκείνους καὶ μακαρίους ἀποκαλῶ, τοὺς ἀταλαιπώρως τῇ τοῦ Δεσπότου φιλανθρωπίᾳ τῶν ἁμαρτημάτων δεξαμένους τὴν ἄφεσιν. Τοσαύτῃ γὰρ περὶ αὐτοὺς χρῆται φιλοτιμίᾳ, ὡς μὴ μόνον ἀφεῖναι, ἀλλὰ καὶ καλύψαι τὰς ἁμαρτίας, καὶ μηδὲ ἴχνη δο τούτων καταλιπεῖν.
Tǭ Dabid syneseōs. » Tēs autēs echetai kai houtos ho psalmos dianoias ; kai houtos gar meta tēn hamartian en ekeinais errhēthē tais symphorais. Tois de prophētikois ophthalmois proorōn tēs kainēs diathēkēs tēn charin, kai tēn dia tou panagiou baptismatos chorēgoumenēn tois pisteuousin aphesin, makarizei toutous, hate dē dicha ponōn tēn tōn hamartadōn dechomenous apallagēn ; kai phēsin arxamenos tou psalmou; • Makarioi hōn aphethēsan hai anomiai, kai hōn epekalyphthēsan hai hamartiai. Makarios anēr, hǭ ou mē logisētai Kyrios hamartian, oude estin en tǭ stomati autou dolos. • Odyrmois egō kaidakrysi thaminois dia tēn hamartian prostetēkōs, kai pantodapais symphorais tautēs charin peripesōn, zēlōtous ekeinous kai makarious apokalō, tous atalaipōrōs tę̄ tou Despotou philanthrōpią tōn hamartēmatōn dexamenous tēn aphesin. Tosautę̄ gar peri autous chrētai philotimią, hōs mē monon apheinai, alla kai kalypsai tas hamartias, kai mēde ichnē do toutōn katalipein.
"Of David; of understanding." This psalm too holds to the same sense; for it too was spoken after the sin, in those misfortunes. Foreseeing with prophetic eyes the grace of the new covenant and the forgiveness supplied to believers through all-holy baptism, he calls them blessed, since they receive release from their sins without toil. And beginning the psalm he says: "Blessed are those whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom the Lord will not reckon sin, and in whose mouth there is no deceit." "I, wasted with laments and frequent tears because of sin, and fallen into every kind of misfortune because of it, call those enviable and blessed who without hardship have received the forgiveness of sins by the Master's love for humankind." For he deals with them so generously as not only to forgive but also to cover their sins and leave not even a trace of them.
31.3PG 80 80:1087
« Ὅτι ἐσίγησα, ἐπαλαιώθη τὰ ὀστᾶ μου, ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν. » Ἡνίκα τὴν ἁμαρτίαν ἐκείνην εἰργάσατο, οὐ παραχρῆμα τοῖς τῆς μετανοίας φαρμάκοις ἐχρήσατο, ἀλλὰ μετὰ τὸν ἔλεγχον τοῦ Νάθαν. Τοῦτο τοίνυν ἐνταῦθα βοᾷ. Ἐπειδὴ παραυτίκα δεξάμενος τὴν πληγὴν, οὐχ ὑπέδειξα τὸ ἕλκος τῷ ἰατρῷ, ἀλλ' ἐσίγησα τοῦτο κρύψαι πειρώμενος, κατεγήρασα βοῶν, καὶ τῆς ἁμαρτίας κατηγορῶν.
« Hoti esigēsa, epalaiōthē ta osta mou, apo tou krazein me holēn tēn hēmeran. » Hēnika tēn hamartian ekeinēn eirgasato, ou parachrēma tois tēs metanoias pharmakois echrēsato, alla meta ton elenchon tou Nathan. Touto toinyn entautha boą. Epeidē parautika dexamenos tēn plēgēn, ouch hypedeixa to helkos tǭ iatrǭ, all' esigēsa touto krypsai peirōmenos, kategērasa boōn, kai tēs hamartias katēgorōn.
"Because I kept silent, my bones grew old through my crying all the day." When he committed that sin, he did not at once use the medicines of repentance, but only after Nathan's rebuke. This, then, is what he cries out here: "Since, having received the wound, I did not at once show the sore to the physician but kept silent, trying to hide it, I have grown old crying out and accusing my sin."
31.4PG 80 80:1087
« Ὅτι ἡμέρας καὶ νυκτὸς ἐβαρύνθη ἐπ' ἐμὲ ἡ χείρ σου. » Ὀλοφύρομαι δὲ καὶ ποτνιῶμαι, ταῖς παντοδαπαῖς παιδείαις καὶ τιμωρίαις βαλλόμενος. Τὸ γὰρ, « Ἐβαρύνθη ἐπ᾿ ἐμὲ ἡ χείρ σου, » ἐκ μεταφορᾶς τέθεικε τῶν τῇ χειρὶ παιόντων, καὶ ἐπιμενόντων μέχρι πολλοῦ. « Ἐστράφην εἰς ταλαιπωρίαν ἐν τῷ ἐμπαγῆναί σε μοι ἄκανθαν . » Οὐκ ἄδικος δέ σου, φησὶν, ἡ παιδεία, ἀλλὰ καὶ μάλα δικαία. Αἰτία γάρ μοι τῶν κακῶν ἡ ἁμαρτία, ἣν ἀντὶ σταφυλῆς μὲν ἐβλάστησα · κεντοῦμαι δὲ διηνεκῶς ὑπ᾿ αὐτῆς. Ἄκανθαν γὰρ τὴν ἁμαρτίαν ἐκάλεσε, καὶ ὡς ἄχρηστον βλάστημα, καὶ ὡς κεντεῖν πεφυκός.
« Hoti hēmeras kai nyktos ebarynthē ep' eme hē cheir sou. » Olophyromai de kai potniōmai, tais pantodapais paideiais kai timōriais ballomenos. To gar, « Ebarynthē ep᾿ eme hē cheir sou, » ek metaphoras tetheike tōn tę̄ cheiri paiontōn, kai epimenontōn mechri pollou. « Estraphēn eis talaipōrian en tǭ empagēnai se moi akanthan . » Ouk adikos de sou, phēsin, hē paideia, alla kai mala dikaia. Aitia gar moi tōn kakōn hē hamartia, hēn anti staphylēs men eblastēsa ; kentoumai de diēnekōs hyp᾿ autēs. Akanthan gar tēn hamartian ekalese, kai hōs achrēston blastēma, kai hōs kentein pephykos.
"For day and night your hand was heavy upon me." "I lament and wail, struck by every kind of discipline and punishment." He set "your hand was heavy upon me" as a metaphor from those who strike with the hand and keep it up a long time. "I was turned to misery while a thorn was fixed in me." "Your discipline," he says, "is not unjust but very just. For the cause of my evils is the sin which I sprouted instead of a grape, and by which I am continually pricked." He called sin a thorn, both as a useless growth and as by nature pricking.
31.5PG 80 80:1089
« Τὴν ἁμαρτίαν ἐγνώρισα, καὶ τὴν ἀνομίαν μου' οὐκ ἐκάλυψα. Εἶπον, Ἐξαγορεύσω κατ᾿ ἐμοῦ τὴν ἀνομίαν μου τῷ Κυρίῳ · καὶ σὺ ἀφεῖλες τὴν ἀσέβειαν τῆς ἁμαρτίας μου. » Εὐθὺς μὲν ἁμαρτήσας ἐσίγησα· ἀλλὰ μετὰ ταῦτα τὴν κατ᾿ ἐμοῦ: κατηγορίαν νύκτωρ καὶ μεθ᾽ ἡμέραν πεποίημαι• ἐκ δὲ τῆς κατηγορίας μεγάλους ἐδρεψάμην καρπούς• ἔδωκας γάρ μοι τῶν ἁμαρτημάτων τὴν ἄφεσιν. Ἐπισημήνασθαι δὲ · προσήκει, ὅτι οὐκ ἔφη, Ἀφῆκάς μοι τὴν ἁμαρτίαν, ἀλλὰ, τὴν ἀσέβειαν τῆς ἁμαρτίας. τουτέστιν, Οὐ πρὸς ἀξίαν με τῆς παρανομίας ἐκόλασας, ἀλλὰ τὴν μὲν ὁ ὑπερβολὴν τῆς ἁμαρτίας συνεχώρησας, συμμέτρῳ δὲ παιδείᾳ τὴν, θεραπείαν ἐπέθηκας. Τοῦτο καὶ ἡ ἱστορία διδάσκει. Εἰρηκότι γὰρ τῷ Δαβὶδ, « Ἡμάρτηκα τῷ Κυρίῳ, › ἀπεκρίνατο ὁ Νάθαν, « Καὶ Κύριος ἀφεῖλε τὸ ἁμάρτημά σου, οὐ μὴ ἀποθάνης. » Ἠπείλησε μέντοι παντοδαπῶν ἐμπλήσειν τὴν οἰκίαν συμφορῶν. Οὕτω κάνταῦθα, « Καὶ σὺ ἀφεῖλες τὴν ἀσέβειαν τῆς ἁμαρτίας μου. » Ἔδει με, φησὶν, ἐκεῖνα τετολμηκότα εὐθὺς κατὰ τὸν νόμον θανάτῳ παραδοθῆναι · ἀλλὰ φιλανθρωπίᾳ χρησάμενος θανάτῳ μὲν οὐ παρέδωκας, μετρίαις δὲ παιδείαις ἰάτρευσας.
« Tēn hamartian egnōrisa, kai tēn anomian mou' ouk ekalypsa. Eipon, Exagoreusō kat᾿ emou tēn anomian mou tǭ Kyriǭ ; kai sy apheiles tēn asebeian tēs hamartias mou. » Euthys men hamartēsas esigēsa; alla meta tauta tēn kat᾿ emou: katēgorian nyktōr kai meth᾽ hēmeran pepoiēmai• ek de tēs katēgorias megalous edrepsamēn karpous• edōkas gar moi tōn hamartēmatōn tēn aphesin. Episēmēnasthai de ; prosēkei, hoti ouk ephē, Aphēkas moi tēn hamartian, alla, tēn asebeian tēs hamartias. toutestin, Ou pros axian me tēs paranomias ekolasas, alla tēn men ho hyperbolēn tēs hamartias synechōrēsas, symmetrǭ de paideią tēn, therapeian epethēkas. Touto kai hē historia didaskei. Eirēkoti gar tǭ Dabid, « Hēmartēka tǭ Kyriǭ, › apekrinato ho Nathan, « Kai Kyrios apheile to hamartēma sou, ou mē apothanēs. » Ēpeilēse mentoi pantodapōn emplēsein tēn oikian symphorōn. Houtō kantautha, « Kai sy apheiles tēn asebeian tēs hamartias mou. » Edei me, phēsin, ekeina tetolmēkota euthys kata ton nomon thanatǭ paradothēnai ; alla philanthrōpią chrēsamenos thanatǭ men ou paredōkas, metriais de paideiais iatreusas.
"I made known my sin, and I did not cover my iniquity. I said, I will declare my iniquity against myself to the Lord; and you took away the impiety of my sin." "Immediately after sinning I kept silent; but afterwards I made accusation against myself night and day, and from the accusation I reaped great fruits; for you gave me the forgiveness of my sins." We should note that he did not say "you forgave me the sin," but "the impiety of the sin"; that is: "You did not punish me in proportion to the lawlessness, but you remitted the excess of the sin and applied the cure by measured discipline." The history too teaches this. When David said, "I have sinned against the Lord," Nathan answered, "The Lord too has taken away your sin; you shall not die." Yet he threatened to fill his house with every kind of misfortune. So here too: "And you took away the impiety of my sin." "Having dared those things, I ought at once to have been handed over to death according to the law; but showing love for humankind, you did not hand me over to death, but healed me with moderate disciplines."
31.6PG 80 80:1089
« Ὑπὲρ ταύτης προσεύξεται ὁ πᾶς ὅσιος ἐν καιρῷ εὐθέτῳ. › Καιρὸν " εὔθετον λέγει τῆς καινῆς διαθήκης τὴν πολιτείαν, ἐν ᾗ κατὰ πᾶσαν γῆν καὶ θάλασσαν ταῖς τοῦ Δαβὶδ ὑμνῳδίαις οἱ πεπιστευκότες γεραίρουσι τὸν Θεόν · τοῦτο τοίνυν ἐνταῦθα προαγορεύει καί φησι τῷ Δεσπότῃ, ὅτι Οὐ μόνος ὑπὲρ ταύτης ἀντιβολῶ σε τῆς ἁμαρτίας, ἀλλὰ καὶ πάντες οἱ κατὰ τὴν οἰκουμένην τὴν θεογνωσίαν δεξόμενοι», ταύτην ὑπὲρ ἐμοῦ προσοίσουσι τὴν εὐχήν. Καὶ γάρ πως ἐοίκαμεν τὰ τοῦ Δαβὶδ φθεγγόμενοι ῥήματα, τὴν ἐκείνου γλῶτταν ἀναλαμβάνειν ἐπὶ τῷ τὸν Θεὸν ἀνυμνεῖν. « Πλὴν ἐν κατακλυσμῷ ὑδάτων πολλῶν πρὸς αὐτὸν οὐκ ἐγγιοῦσι. » Τοῦτο δὲ ὁ Σύμμαχος οὕτως ἡρμήνευσεν· Περὶ τούτου προσεύξεται πᾶς ὅσιος, καιρὸν εὑρὼν, ὥστε ἐπικλύζοντα ὕδατα πολλὰ πρὸς αὐτὸν μὴ ἐγγίσαι. Ὁ σπουδαίαν σοι προσφέρων τὴν ἱκετείαν παντοδαπῆς ἀπολαύσεται προμηθείας. "Ωστε κἂν διαφόροις συμφοραῖς περιπέσῃ, δίκην αὐτὸν ὑδάτων περικλυζούσαις, περιγενέσθαι τούτων καὶ κρείττονα δειχθῆναι τῶν λυπηρῶν.
« Hyper tautēs proseuxetai ho pas hosios en kairǭ euthetǭ. › Kairon " eutheton legei tēs kainēs diathēkēs tēn politeian, en hę̄ kata pasan gēn kai thalassan tais tou Dabid hymnǭdiais hoi pepisteukotes gerairousi ton Theon ; touto toinyn entautha proagoreuei kai phēsi tǭ Despotę̄, hoti Ou monos hyper tautēs antibolō se tēs hamartias, alla kai pantes hoi kata tēn oikoumenēn tēn theognōsian dexomenoi», tautēn hyper emou prosoisousi tēn euchēn. Kai gar pōs eoikamen ta tou Dabid phthengomenoi rhēmata, tēn ekeinou glōttan analambanein epi tǭ ton Theon anymnein. « Plēn en kataklysmǭ hydatōn pollōn pros auton ouk engiousi. » Touto de ho Symmachos houtōs hērmēneusen; Peri toutou proseuxetai pas hosios, kairon heurōn, hōste epiklyzonta hydata polla pros auton mē engisai. Ho spoudaian soi prospherōn tēn hiketeian pantodapēs apolausetai promētheias. "Ōste kan diaphorois symphorais peripesę̄, dikēn auton hydatōn periklyzousais, perigenesthai toutōn kai kreittona deichthēnai tōn lypērōn.
"For this every holy one will pray at a fitting time." By a fitting time he means the way of life of the new covenant, in which, over every land and sea, believers honor God with David's hymns. This, then, he foretells here, and says to the Master: "Not I alone entreat you for this sin, but all throughout the world who receive the knowledge of God will offer this prayer for me." For somehow, when we utter David's words, we take up his tongue to hymn God. "Yet in a flood of many waters they will not come near him." Symmachus rendered this thus: "For this every holy one will pray, having found the time, so that many overflowing waters may not come near him." "The one who offers you earnest supplication will enjoy every kind of providence, so that even if he falls into various misfortunes that surround him like waters, he will overcome them and prove stronger than his troubles."
31.7PG 80 80:1089
« Σύ μου εἶ καταφυγὴ ἀπὸ θλίψεως τῆς περιεχούσης με· τὸ ἀγαλλίαμά μου, λύτρωσαί με ἀπὸ τῶν κυκλωσάντων με. » Ἑκεῖνα περὶ τῆς ἁμαρτίας εἰρηκὼς, ἱκετεύει τῶν διὰ ταύτην ἐπενεχθέντων ἀπαλλαγῆναι κακῶν· καὶ μέντοι καὶ τυγχάνει τῆς ἀποκρίσεως. Λέγει γὰρ πρὸς αὐτὸν ὁ Κύριος
« Sy mou ei kataphygē apo thlipseōs tēs periechousēs me; to agalliama mou, lytrōsai me apo tōn kyklōsantōn me. » Hekeina peri tēs hamartias eirēkōs, hiketeuei tōn dia tautēn epenechthentōn apallagēnai kakōn; kai mentoi kai tynchanei tēs apokriseōs. Legei gar pros auton ho Kyrios
"You are my refuge from the affliction that surrounds me; my exultation, redeem me from those who have encircled me." Having said those things about the sin, he begs to be freed from the evils brought on because of it; and he obtains an answer. For the Lord says to him:
31.8PG 80 80:1091
« Συνετιῶ σε, καὶ συμβιβῶ σε ἐν ὁδῷ ταύτῃ ᾗ πορεύσῃ, ἐπιστηριῶ ἐπὶ σὲ τοὺς ὀφθαλμούς μου. » Ἐκτραπέντα, φησὶ, καὶ ἐπιγνόντα τὴν πλάνην, ἐπανάξω πάλιν εἰς τὴν εὐθεῖαν ὁδὸν, καὶ γνῶσίν σοι ταύτης καὶ εἴδησιν ἐνθήσω · μεταδώσω δέ σοι καὶ τῆς προτέρας εὐνοίας. Τοῦτο γὰρ εἶπεν, « Ἐπιστηριῶ ἐπὶ σὲ τοὺς ὀφθαλμούς μου, ἐκ μεταφορᾶς τῶν φιλικῶς περί τινα διακειμένων, καὶ ἀποβλέπειν εἰς αὐτὸν ἐθελόντων διηνεκῶς. Ωσπερ γὰρ ὁ ὀργιζόμενος τὸ πρόσωπον δοκεῖ ἀποστρέφειν, οὔτω τὴν οἰκείαν εὐμένειαν διὰ τοῦ προσέχειν δηλοῖ. Διὸ καὶ ἑτέρωθι ὁ Προφήτης ἔφη, « Ἐπίβλεψον ἐπ᾿ ἐμὲ καὶ ἐλέησόν με. » Καὶ πάλιν, « Μὴ ἀποστρέψης τὸ πρόσωπόν σου ἀπ᾿ ἐμοῦ. › Καὶ αὐτὸς ὁ Θεὸς διὰ Ἱερεμίου τοῦ προφήτου, « Ἐπιστράφητε πρός με, καὶ ἐπιστραφήσομαι πρὸς ὑμᾶς. · Ἐντεῦθεν ὁ προφητικός παραινεῖ λόγος, τοῖς μὲν παρανομίᾳ συζῶσι, μὴ μιμεῖσθαι τὴν τῶν κτηνῶν ἀλογίαν, τοῖς δὲ δικαίοις, τὴν θείαν εὐφροσύνην ἔχειν ἀεί. Λέγει δὲ οὕτως ·
« Synetiō se, kai symbibō se en hodǭ tautę̄ hę̄ poreusę̄, epistēriō epi se tous ophthalmous mou. » Ektrapenta, phēsi, kai epignonta tēn planēn, epanaxō palin eis tēn eutheian hodon, kai gnōsin soi tautēs kai eidēsin enthēsō ; metadōsō de soi kai tēs proteras eunoias. Touto gar eipen, « Epistēriō epi se tous ophthalmous mou, ek metaphoras tōn philikōs peri tina diakeimenōn, kai apoblepein eis auton ethelontōn diēnekōs. Ōsper gar ho orgizomenos to prosōpon dokei apostrephein, outō tēn oikeian eumeneian dia tou prosechein dēloi. Dio kai heterōthi ho Prophētēs ephē, « Epiblepson ep᾿ eme kai eleēson me. » Kai palin, « Mē apostrepsēs to prosōpon sou ap᾿ emou. › Kai autos ho Theos dia Hieremiou tou prophētou, « Epistraphēte pros me, kai epistraphēsomai pros hymas. ; Enteuthen ho prophētikos parainei logos, tois men paranomią syzōsi, mē mimeisthai tēn tōn ktēnōn alogian, tois de dikaiois, tēn theian euphrosynēn echein aei. Legei de houtōs ;
"I will instruct you and teach you in this way in which you will go; I will fix my eyes upon you." "You turned aside," he says, "and recognized your error; I will lead you back again to the straight road and put in you knowledge and understanding of it; and I will give you a share of my former goodwill." For this is what he said with "I will fix my eyes upon you," a metaphor from those who are friendly toward someone and wish to look at him continually. For as one who is angry seems to turn away his face, so by attending he shows his own kindness. That is why the prophet said elsewhere, "Look upon me and have mercy on me," and again, "Do not turn your face away from me"; and God himself through Jeremiah the prophet: "Return to me, and I will return to you." From here the prophetic word exhorts those who live with lawlessness not to imitate the irrationality of beasts, and the righteous always to have the divine gladness. It speaks thus:
31.9PG 80 80:1091
« Μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστι σύνεσις. Ἐν κημῷ καὶ χαλινῷ τὰς σιαγόνας αὐτῶν ἄγξαις, τῶν μὴ ἐγγιζόντων πρὸς σέ. » Ἐγὼ μὲν ὑμῖν, φησὶ, παραινῶ τὴν τούτων μὴ ζηλοῦν ἀλογίαν · εἰ δὲ μὴ πείθεσθε, δέξεσθε χαλινὸν καὶ κημὸν τούτοις παραπλησίως. Διὰ δὲ τούτων τὰς παιδείας δηλοῖ· οὗ χάριν ἐπήγαγεν ·
« Mē ginesthe hōs hippos kai hēmionos, hois ouk esti synesis. En kēmǭ kai chalinǭ tas siagonas autōn anxais, tōn mē engizontōn pros se. » Egō men hymin, phēsi, parainō tēn toutōn mē zēloun alogian ; ei de mē peithesthe, dexesthe chalinon kai kēmon toutois paraplēsiōs. Dia de toutōn tas paideias dēloi; hou charin epēgagen ;
"Do not be like horse and mule, which have no understanding. With muzzle and bridle you would bind their jaws, of those who do not come near to you." "I advise you," he says, "not to emulate their irrationality; but if you do not obey, you will receive bridle and muzzle like them." By these he indicates disciplines. That is why he added:
31.10PG 80 80:1091
« Πολλαὶ αἱ μάστιγες τοῦ ἁμαρτωλοῦ. • Οὕτω ταύτην τούτοις εἰσενεγκὼν τὴν εἰσήγησιν, ἐπὶ τὸν ἕτερον μεταβαίνει χορόν. « Τὸν δὲ ἐλπίζοντα ἐπὶ Κύριον ἔλεος κυκλώσει. » Απαντες γὰρ ἄνθρωποι, εἰ καὶ τοῖς τῆς ἀρετῆς καλλωπίζονται κατορθώμασι, τῆς θείας προσδέονται χάριτος · διὸ δὴ καὶ ὁ θεῖος ᾿Απόστολος βοᾷ · « Χάριτί ἐστε σεσωσμένοι διὰ τῆς πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν· Θεοῦ τὸ δῶρον. •
« Pollai hai mastiges tou hamartōlou. • Houtō tautēn toutois eisenenkōn tēn eisēgēsin, epi ton heteron metabainei choron. « Ton de elpizonta epi Kyrion eleos kyklōsei. » Apantes gar anthrōpoi, ei kai tois tēs aretēs kallōpizontai katorthōmasi, tēs theias prosdeontai charitos ; dio dē kai ho theios ᾿Apostolos boą ; « Chariti este sesōsmenoi dia tēs pisteōs; kai touto ouk ex hymōn; Theou to dōron. •
"Many are the scourges of the sinner." Having brought this instruction to them, he passes to the other choir: "But mercy will surround the one who hopes in the Lord." For all people, even if they are adorned with the achievements of virtue, need divine grace. That is why the divine Apostle cries: "By grace you have been saved through faith; and this is not from yourselves; it is the gift of God."
31.11PG 80 80:1093
« Εὐφράνθητε ἐπὶ Κύριον, καὶ ἀγαλλιᾶσθε, δίκαιοι, καὶ καυχᾶσθε, πάντες οἱ εὐθεῖς τῇ καρδίᾳ. » «Μηδεὶς τοίνυν ἐπὶ τοῖς οἰκείοις κατορθώμασιν ἀγαλλέσθω, ἀλλ᾽ ἐπὶ τῷ Θεῷ μέγα φρονείτω, καὶ τὴν ἐντεῦθεν θυμηδίαν καρπούσθω. Καὶ τοῦτο τοῖς ἀποστολικοῖς ἔοικε ῥητοῖς, « καυχώμενος ἐν Κυρίῳ καυχάσθω.» Καὶ ‹ Ὁ δοκῶν ἑστάναι, βλεπέτω μὴ πέσῃ. » Διὰ τοῦτο καὶ πνεύματι πραότητος παιδεύειν παρεγγυᾷ· « Σκοπῶν, φησὶ, σεαυτὸν, μὴ καὶ σὺ πειρασθῇς. »
« Euphranthēte epi Kyrion, kai agalliasthe, dikaioi, kai kauchasthe, pantes hoi eutheis tę̄ kardią. » «Mēdeis toinyn epi tois oikeiois katorthōmasin agallesthō, all᾽ epi tǭ Theǭ mega phroneitō, kai tēn enteuthen thymēdian karpousthō. Kai touto tois apostolikois eoike rhētois, « kauchōmenos en Kyriǭ kauchasthō.» Kai ‹ Ho dokōn hestanai, blepetō mē pesę̄. » Dia touto kai pneumati praotētos paideuein parengyą; « Skopōn, phēsi, seauton, mē kai sy peirasthę̄s. »
"Be glad in the Lord and exult, you righteous, and boast, all you upright in heart." Let no one, then, exult in his own achievements, but let him take pride in God and reap the cheer that comes from that. This too resembles the apostolic words: "Let the one who boasts boast in the Lord"; and "Let the one who thinks he stands take heed lest he fall." That is why he charges us to correct in a spirit of gentleness: "Looking to yourself," he says, "lest you too be tempted."
Chapter 32
32.1PG 80 80:1093
᾿Ανεπίγραφος παρ' Ἑβραίοις. Τοῦτο οἱ Έβδομήκοντα τεθείκασι, τὸν ψαλμὸν ἑρμηνεύσαντες· Μὴ ζητήσῃς, φησὶν, ἑρμηνείαν ἐπιγραφῆς· ἐπιγραφὴν γὰρ οὐχ εὔρομεν. Εἴρηται δὲ ὁ ψαλμὸς οὗτος ὑπὸ τοῦ μακαρίου Δαβίδ, εἰς τὴν κατὰ τὸν θαυμάσιον Ἐζεκίαν ὑπόθεσιν· ἐσχημάτισται δὲ ὡς ἐξ αὐτοῦ τοῦ Ἐζεκίου, εἰς ὑμνῳδίαν τὸν λαὸν παροτρύνοντος, μετὰ τὴν παράδοξον νίκην καὶ τῶν ᾿Ασσυρίων τὸν ὄλεθρον. « ᾿Αγαλλιᾶσθε, δίκαιοι ἐν Κυρίῳ.» Πολλαχοῦ τὸ ἀγαλλιᾶσθε, ὁ μὲν ᾿Ακύλας, αἰνεῖτε; καὶ ὁ Σύμμαχος ὁμοίως ἡρμήνευσεν, « Τοῖς εὐθέσι πρέπει αἴνεσις "» Τοῖς τὸν Θεὸν ἐπεγνωκόσι , καὶ πλάνης ἀπηλλαγμένοις, ἁρμόττει τὸν Θεὸν διηνεκῶς ἀνυμνεῖν. Εἶτα διδάσκει καὶ πῶς αὐτοὺς προσήκει τὴν ὑμνῳδίαν ποιεῖσθαι .
᾿Anepigraphos par' Hebraiois. Touto hoi Ebdomēkonta tetheikasi, ton psalmon hermēneusantes; Mē zētēsę̄s, phēsin, hermēneian epigraphēs; epigraphēn gar ouch euromen. Eirētai de ho psalmos houtos hypo tou makariou Dabid, eis tēn kata ton thaumasion Ezekian hypothesin; eschēmatistai de hōs ex autou tou Ezekiou, eis hymnǭdian ton laon parotrynontos, meta tēn paradoxon nikēn kai tōn ᾿Assyriōn ton olethron. « ᾿Agalliasthe, dikaioi en Kyriǭ.» Pollachou to agalliasthe, ho men ᾿Akylas, aineite? kai ho Symmachos homoiōs hērmēneusen, « Tois euthesi prepei ainesis "» Tois ton Theon epegnōkosi , kai planēs apēllagmenois, harmottei ton Theon diēnekōs anymnein. Eita didaskei kai pōs autous prosēkei tēn hymnǭdian poieisthai .
"Without title among the Hebrews." The Seventy put this when they translated the psalm: "Do not seek," they say, "an interpretation of a title; for we found no title." This psalm was spoken by the blessed David concerning the circumstances of the admirable Hezekiah. It is framed as spoken by Hezekiah himself, urging the people to hymn singing after the astonishing victory and the destruction of the Assyrians. "Exult, you righteous, in the Lord." Here, as in many places, for "exult" Aquila has "praise," and Symmachus rendered likewise. "Praise is fitting for the upright": it befits those who have come to know God and are freed from error to hymn God continually. Then he teaches how they ought to make their hymn singing.
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· Ἐξομολογεῖσθε τῷ Κυρίῳ ἐν κιθάρᾳ, ἐν ψαλτηρίῳ δεκαχόρδῳ ψάλατε αὐτῷ. ῎Ασατε αὐτῷ ἆσμα καινὸν, καλῶς ψάλατε αὐτῷ ἐν ἀλαλαγμῷ. Ταῦτα δὲ πάντα κατὰ τὴν νομικὴν ἐπετελεῖτο λατρείαν · καὶ γὰρ κιθάραις, καὶ κυμβάλοις, καὶ τυμπάνοις, καὶ ἑτέροις μουσικοῖς ὀργάνοις ἐκέχρηντο. ᾿Αλαλαγμὸς δὲ ἐστιν ἐπινίκιος βοή, κατὰ τῶν φευγόντων ὑπὸ τῶν νικώντων γινομένη. Αρμόττει δὲ καὶ ἡμῖν τὰ εἰρημένα πνευματικῶς νοούμενα· καὶ δυνατὸν ἡμᾶς εὐηχον καὶ παναρμόνιον ὄργανον ἡμᾶς αὐτοὺς · ἀποφῆναι, καὶ διὰ τῶν αἰσθητηρίων ἁπάντων τῶν αἰσθητῶν τε καὶ νοητῶν τὸν Θεὸν ἀνυμνῆσαι.
; Exomologeisthe tǭ Kyriǭ en kitharą, en psaltēriǭ dekachordǭ psalate autǭ. ᾿Asate autǭ asma kainon, kalōs psalate autǭ en alalagmǭ. Tauta de panta kata tēn nomikēn epeteleito latreian ; kai gar kitharais, kai kymbalois, kai tympanois, kai heterois mousikois organois ekechrēnto. ᾿Alalagmos de estin epinikios boē, kata tōn pheugontōn hypo tōn nikōntōn ginomenē. Armottei de kai hēmin ta eirēmena pneumatikōs nooumena; kai dynaton hēmas euēchon kai panarmonion organon hēmas autous ; apophēnai, kai dia tōn aisthētēriōn hapantōn tōn aisthētōn te kai noētōn ton Theon anymnēsai.
"Confess the Lord with the lyre; sing psalms to him with a ten-stringed harp. Sing to him a new song; sing psalms to him well, with shouting." All these things were done in the worship of the law; for they used lyres, cymbals, drums, and other musical instruments. Shouting is a victory cry raised by the victors against those who flee. But these words fit us too when understood spiritually: we can make ourselves a well-sounding and fully harmonious instrument, and hymn God through all the senses, both of the body and of the mind.
32.4PG 80 80:1093
« Ὅτι εὐθὺς ὁ λόγος τοῦ Κυρίου, καὶ πάντα τὰ ἔργα αὐτοῦ ἐν πίστει. » Δικαίως, φησὶν, ἅπαντα ἡμῖν τῶν ἔργων αὐτοῦ τὴν θεωρίαν, πιστεύειν παρακαλῶν, ἀλλ᾽ οὐ πολυπραγμονεῖν, πῶς γεγένηται. πρυτανεύει ὁ τῶν ὅλων Κύριος· καὶ προὔθηκεν
« Hoti euthys ho logos tou Kyriou, kai panta ta erga autou en pistei. » Dikaiōs, phēsin, hapanta hēmin tōn ergōn autou tēn theōrian, pisteuein parakalōn, all᾽ ou polypragmonein, pōs gegenētai. prytaneuei ho tōn holōn Kyrios; kai prouthēken
"For the word of the Lord is upright, and all his works are done in faith." "Rightly," he says, "[he sets before] us the contemplation of all his works, urging us to believe, not to inquire curiously how they came to be. The Lord of all governs them." And he set forth:
32.5PG 80 80:1095
« ᾿Αγαπᾷ ἐλεημοσύνην καὶ κρίσιν ὁ Κύριος. Τὰ μὲν γὰρ ὑπ᾿ αὐτοῦ γινόμενα, ἀπεριέργως ἅπαντας ἄνευ τινὸς διχονοίας, παρακελεύεται δέχεσθαι· βίου μέντοι ἐπιμελεῖσθαι, καὶ τοῦτον ἐλέῳ καὶ κρίσει κατακοσμεῖν. « Τοῦ ἐλέους Κυρίου πλήρης ἡ γῆ.» Μιμεῖσθαι, φησὶ, προσήκει τὸν Ποιητήν· ὥσπερ γὰρ αὐτὸς ἐλέῳ κεχρημένος οἰκονομεῖ, καὶ τοὺς ἡδικημένους οἰκτείρει· οὕτω δεῖ καὶ ἡμᾶς τοῖς μὲν ἀδίκοις ἀπονέμειν τὴν κρίσιν, τοῖς δὲ ἡδικημένοις τὸν ἔλεον. Καὶ γὰρ ὁ φιλάνθρωπος ἡμῶν Δεσπότης τῇ μὲν κρίσει κατὰ τῶν ᾿Ασσυρίων ἐχρήσατο, ἡμᾶς δὲ φειδοῦς καὶ φιλανθρωπίας ἠξίωσεν. Οὕτω τὰ περὶ τῆς θείας προνοίας διεξελθών, ἐπὶ τὴν δημιουργίαν μεταφέρει τὸν λόγον, καὶ διδάσκει ὡς δημιουργήσας τὰ σύμπαντα, πρυτανεύει τὰ σύμπαντα, καὶ προμηθεῖται ὡς ποιημάτων οἰκείων, οὐκ ἀλλοτρίων. « Τῷ λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν. » Οὐ πόνου, φησὶν, ἐδεήθη, καὶ χρόνου δημιουργῶν, ἀλλ᾽ ἤρκεσιν αὐτῷ λόγος εἰς ποίησιν · εἶπε γάρ, Γενηθήτω στερέωμα, καὶ ἐγένετο οὕτως· Γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ, καὶ ἐγένετο οὕτως. • Τὸ μὲν οὖν ἐξ ἐπιπολῆς νόημα ἡ δὲ τοῦ γράμματος ἐπιφάνεια τοῦτο δηλοῖ · τοῦτο γὰρ τοῖς πάλαι ἥρμοττεν Ἰουδαίοις. Ἡ δὲ ἀληθὴς θεολογία τὸν Θεὸν ἡμῖν ὑποδείκνυσι Λόγον, σὺν τῷ παναγίῳ Πνεύματι, καὶ τοὺς οὐρανοὺς καὶ τὰς οὐρανίους πεποιηκότα δυνάμεις. Καὶ τὴν εὐαγγελικὴν διδασκαλίαν προλαμβάνει ἡ προφητεία. Καὶ ὥσπερ ὁ θεσπέσιος Ἰωάννης, ὁ τῆς βροντῆς υἱὸς, πᾶσαν τὴν οἰκουμένην ἐδίδαξεν, ὅτι · Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος · πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ γέγονεν οὐδὲ ἓν, ὅ γέγονεν · · οὕτως ὁ μακάριος Δαβίδ προκηρύττει λέγων, « Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν.» Οὐκ ἀπονέμει δὲ ἐν τῷ μὲν Θεῷ Λόγῳ τὴν τῶν οὐρανῶν δημιουργίαν, τῷ δὲ παναγίῳ Πνεύματι τὴν τῶν δυνάμεων ποίησιν· ἀλλὰ καὶ ταῦτα κἀκεῖνα τὸν Θεὸν Λόγον καὶ τὸ ἅγιον Πνεῦμα πεποιηκέναι φησί. Δυνάμεις " δὲ οὐρανῶν οἱ μὲν τοὺς κατ᾿ οὐρανὸν φωστῆρας, οἱ δὲ τὰς ἀοράτους ἔφασαν εἶναι δυνάμεις. Ἐμοὶ δὲ τὸ δεύτερον ἀληθέστερον εἶναι δοκεῖ. Δημιουργὸν γὰρ ὑποδεικνὺς τὸν Θεὸν, οὐκ ἂν μόνης τῆς ὀρωμένης ἐμνημόνευσε κτίσεως.
« ᾿Agapą eleēmosynēn kai krisin ho Kyrios. Ta men gar hyp᾿ autou ginomena, aperiergōs hapantas aneu tinos dichonoias, parakeleuetai dechesthai; biou mentoi epimeleisthai, kai touton eleǭ kai krisei katakosmein. « Tou eleous Kyriou plērēs hē gē.» Mimeisthai, phēsi, prosēkei ton Poiētēn; hōsper gar autos eleǭ kechrēmenos oikonomei, kai tous hēdikēmenous oikteirei; houtō dei kai hēmas tois men adikois aponemein tēn krisin, tois de hēdikēmenois ton eleon. Kai gar ho philanthrōpos hēmōn Despotēs tę̄ men krisei kata tōn ᾿Assyriōn echrēsato, hēmas de pheidous kai philanthrōpias ēxiōsen. Houtō ta peri tēs theias pronoias diexelthōn, epi tēn dēmiourgian metapherei ton logon, kai didaskei hōs dēmiourgēsas ta sympanta, prytaneuei ta sympanta, kai promētheitai hōs poiēmatōn oikeiōn, ouk allotriōn. « Tǭ logǭ Kyriou hoi ouranoi estereōthēsan, kai tǭ pneumati tou stomatos autou pasa hē dynamis autōn. » Ou ponou, phēsin, edeēthē, kai chronou dēmiourgōn, all᾽ ērkesin autǭ logos eis poiēsin ; eipe gar, Genēthētō stereōma, kai egeneto houtōs; Genēthētōsan phōstēres en tǭ stereōmati tou ouranou, kai egeneto houtōs. • To men oun ex epipolēs noēma hē de tou grammatos epiphaneia touto dēloi ; touto gar tois palai hērmotten Ioudaiois. Hē de alēthēs theologia ton Theon hēmin hypodeiknysi Logon, syn tǭ panagiǭ Pneumati, kai tous ouranous kai tas ouranious pepoiēkota dynameis. Kai tēn euangelikēn didaskalian prolambanei hē prophēteia. Kai hōsper ho thespesios Iōannēs, ho tēs brontēs huios, pasan tēn oikoumenēn edidaxen, hoti ; En archę̄ ēn ho Logos, kai ho Logos ēn pros ton Theon, kai Theos ēn ho Logos ; panta di' autou egeneto, kai chōris autou gegonen oude hen, ho gegonen ; ; houtōs ho makarios Dabid prokēryttei legōn, « Tǭ Logǭ Kyriou hoi ouranoi estereōthēsan, kai tǭ Pneumati tou stomatos autou pasai hai dynameis autōn.» Ouk aponemei de en tǭ men Theǭ Logǭ tēn tōn ouranōn dēmiourgian, tǭ de panagiǭ Pneumati tēn tōn dynameōn poiēsin; alla kai tauta kakeina ton Theon Logon kai to hagion Pneuma pepoiēkenai phēsi. Dynameis " de ouranōn hoi men tous kat᾿ ouranon phōstēras, hoi de tas aoratous ephasan einai dynameis. Emoi de to deuteron alēthesteron einai dokei. Dēmiourgon gar hypodeiknys ton Theon, ouk an monēs tēs orōmenēs emnēmoneuse ktiseōs.
"The Lord loves almsgiving and judgment." For he bids all accept without curiosity and without any doubt what is done by him, but to take care of their life and adorn it with mercy and judgment. "The earth is full of the mercy of the Lord." "We ought," he says, "to imitate the Maker. For as he himself governs with mercy and pities the wronged, so we too must assign judgment to the unjust and mercy to the wronged." For our loving Master used judgment against the Assyrians, but counted us worthy of sparing and love. Having thus gone through the matters of divine providence, he turns his discourse to creation, and teaches that having created all things, he governs all things and cares for them as his own works, not another's. "By the word of the Lord the heavens were made firm, and by the breath of his mouth all their host." "He needed no toil or time to create," he says, "but a word sufficed him for making. For he said, Let there be a firmament, and it was so; Let there be lights in the firmament of heaven, and it was so." This is the surface meaning, and the outward appearance of the letter shows it; this fitted the Jews of old. But true theology shows us God the Word, with the all-holy Spirit, making both the heavens and the heavenly powers. The prophecy anticipates the teaching of the Gospel. And as the inspired John, the son of thunder, taught the whole world, "In the beginning was the Word, and the Word was with God, and the Word was God; all things came into being through him, and without him not one thing came into being that has come into being," so the blessed David proclaims beforehand, saying: "By the Word of the Lord the heavens were made firm, and by the Spirit of his mouth all their powers." He does not assign the creation of the heavens to God the Word and the making of the powers to the all-holy Spirit, but says that God the Word and the Holy Spirit made both the one and the other. Some said the powers of the heavens are the lights in heaven, others the invisible powers. The second seems to me truer. For in showing God as creator he would not have mentioned the visible creation alone.
32.7PG 80 80:1097
« Συνάγων ὡσεὶ ἀσκὸν ὕδατα θαλάσσης· τιθεὶς ἐν θησαυροῖς ἀβύσσους. » Πᾶσαν μὲν γὰρ τῶν ὑδάτων τὴν φύσιν, ὥσπερ ἐν ταμιείοις τισὶ τοῖς ἀφωρισμένοις χωρίοις καθειργμένην ἔχει· ἕλκει δὲ ταύτην εἰς τὸν ἀέρα μετέωρον, ὅτ᾽ ἂν θέλῃ τε, καὶ ὡς ἐν ἀσκῷ τινι ταῖς νεφέλαις συνάγει. Διò λέγει το • ᾿Ανάγων νεφέλας ἐξ ἐσχάτου τῆς γῆς. » Καὶ τὸ ἀλλαχοῦ δὲ πάλιν ἡ θεία Γραφή · « Ὁ προσκαλούμενος τὸ ὕδωρ τῆς θαλάσσης, καὶ ἐκχέων αὐτὸ ἐπὶ πρόσωπον πάσης τῆς γῆς. •
« Synagōn hōsei askon hydata thalassēs; titheis en thēsaurois abyssous. » Pasan men gar tōn hydatōn tēn physin, hōsper en tamieiois tisi tois aphōrismenois chōriois katheirgmenēn echei; helkei de tautēn eis ton aera meteōron, hot᾽ an thelę̄ te, kai hōs en askǭ tini tais nephelais synagei. Dio legei to • ᾿Anagōn nephelas ex eschatou tēs gēs. » Kai to allachou de palin hē theia Graphē ; « Ho proskaloumenos to hydōr tēs thalassēs, kai ekcheōn auto epi prosōpon pasēs tēs gēs. •
"Gathering the waters of the sea as in a wineskin, putting the deeps in storehouses." For he keeps the whole nature of the waters shut up in their appointed places as in storerooms; and when he wishes he draws it up aloft into the air and gathers it in the clouds as in a wineskin. That is why it says, "Bringing up clouds from the end of the earth"; and again elsewhere the divine Scripture: "Who calls the water of the sea and pours it out upon the face of all the earth."
32.8PG 80 80:1097
« Φοβηθήτω τὸν Κύριον πᾶσα ἡ γῆ· ἀπ᾿ αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην. Ὅτι αὐτὸς εἶπεν, καὶ ἐγενήθησαν· αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν. Τῶν οὐρανῶν μνημονεύσας, καὶ τῶν ἀοράτων δυνάμεων, ἔπειτα τῆς τῶν ὑδάτων οὐσίας, ἄγει καὶ τὴν γῆν εἰς μέσον, καὶ τοὺς ταύτην κατοικοῦντας, ποιήματα αὐτοῦ εἶναι διδάσκων, καὶ παρεγγυῶν δεδιέναι καὶ τρέμειν τὸν Ποιητὴν, καὶ τοῖς αὐτοῦ νεύμασι· πείθεσθαι. Τὸ γὰρ σαλευθήτωσαν, ὁ μὲν Σύμμαχος εύλαβείσθωσαν, ὁ δὲ ᾿Ακύλας ὑποσταλήσονται εἴρηκε, τῷ ἐπιόντι χρόνῳ τὴν τῆς οἰκουμένης παραπέμψας εὐλάβειαν. Οὐδὲ γὰρ ἡνίκα τούσδε τοὺς λόγους ἐποιήσατο, ταύτην ἔσχον οἱ ἄνθρωποι, ἀλλὰ μετὰ τὴν ἐνανθρώπησιν, καὶ τὸ πάθος, καὶ τὴν ἀνάστασιν τοῦ Δεσπότου Χριστοῦ.
« Phobēthētō ton Kyrion pasa hē gē; ap᾿ autou de saleuthētōsan pantes hoi katoikountes tēn oikoumenēn. Hoti autos eipen, kai egenēthēsan; autos eneteilato, kai ektisthēsan. Tōn ouranōn mnēmoneusas, kai tōn aoratōn dynameōn, epeita tēs tōn hydatōn ousias, agei kai tēn gēn eis meson, kai tous tautēn katoikountas, poiēmata autou einai didaskōn, kai parengyōn dedienai kai tremein ton Poiētēn, kai tois autou neumasi; peithesthai. To gar saleuthētōsan, ho men Symmachos eulabeisthōsan, ho de ᾿Akylas hypostalēsontai eirēke, tǭ epionti chronǭ tēn tēs oikoumenēs parapempsas eulabeian. Oude gar hēnika tousde tous logous epoiēsato, tautēn eschon hoi anthrōpoi, alla meta tēn enanthrōpēsin, kai to pathos, kai tēn anastasin tou Despotou Christou.
"Let all the earth fear the Lord, and let all who dwell in the world be shaken by him. For he spoke, and they came to be; he commanded, and they were created." Having mentioned the heavens and the invisible powers, then the substance of the waters, he also brings in the earth and its inhabitants, teaching that they are his works and charging them to fear and tremble before the Maker and obey his commands. For "let them be shaken" Symmachus said "let them revere," and Aquila "they will shrink back," referring the reverence of the world to time to come. For people did not have it when he spoke these words, but after the incarnation, the passion, and the resurrection of Christ the Lord.
32.10PG 80 80:1097
« Κύριος διασκεδάζει βουλὰς ἐθνῶν, ἀθε τεῖ δὲ λογισμοὺς λαῶν· καὶ ἀθετεῖ βουλὰς ἀρχόντων. Ἡ δὲ βουλὴ τοῦ Κυρίου εἰς τὸν αἰῶνα μένει, λογισμοὶ τῆς καρδίας αὐτοῦ εἰς γενεὰν δὲ καὶ γενεάν. » Διπλῆν ἔχει τὴν ἑρμηνείαν τὰ εἰρημένα· οὐ γὰρ μόνον τῶν ᾿Ασσυρίων, καὶ τοῦ Σενναχηρεὶμ, καὶ τοῦ Ῥαψάκου διεσκέδασε τὰς βουλάς· καὶ τῆς οἰκείας βουλῆς τὴν δύναμιν καὶ τὴν ἀλήθειαν ἔδειξεν. ἀλλὰ καὶ τῶν κατὰ τὴν οἰκουμένην ἐθνῶν τὰς κατὰ τῶν ἀποστόλων ἐπαναστάσεις διέλυσε, καὶ τῆς οἰκείας δυνάμεως τὸ κράτος δῆλον πεποίηκεν ἅπασι· τοῦτο γὰρ ὁ προφητικὸς ἡνίξατο λόγος, εἰπών· « Λογισμοὶ τῆς καρδίας αὐτοῦ εἰς γενεὰν καὶ γενεάν. » Τῶν δύο γενεῶν ἡ μνήμη διδάσκει καὶ τὰ τηνικαῦτα γενόμενα, καὶ τὰ μετὰ ταῦτα ἐσόμενα.
« Kyrios diaskedazei boulas ethnōn, athe tei de logismous laōn; kai athetei boulas archontōn. Hē de boulē tou Kyriou eis ton aiōna menei, logismoi tēs kardias autou eis genean de kai genean. » Diplēn echei tēn hermēneian ta eirēmena; ou gar monon tōn ᾿Assyriōn, kai tou Sennachēreim, kai tou Rhapsakou dieskedase tas boulas; kai tēs oikeias boulēs tēn dynamin kai tēn alētheian edeixen. alla kai tōn kata tēn oikoumenēn ethnōn tas kata tōn apostolōn epanastaseis dielyse, kai tēs oikeias dynameōs to kratos dēlon pepoiēken hapasi; touto gar ho prophētikos hēnixato logos, eipōn; « Logismoi tēs kardias autou eis genean kai genean. » Tōn dyo geneōn hē mnēmē didaskei kai ta tēnikauta genomena, kai ta meta tauta esomena.
"The Lord scatters the counsels of nations, sets aside the reasonings of peoples, and sets aside the counsels of rulers. But the counsel of the Lord abides forever, the thoughts of his heart to generation and generation." What is said has a double interpretation. For not only did he scatter the counsels of the Assyrians, of Sennacherib, and of the Rabshakeh, and show the power and truth of his own counsel; he also undid the uprisings of the nations throughout the world against the apostles and made the might of his power plain to all. This is what the prophetic word hinted at in saying, "the thoughts of his heart to generation and generation": the mention of two generations teaches both what happened then and what would happen later.
32.12PG 80 80:1097
« Μακάριον τὸ ἔθνος, οὗ ἐστι Κύριος ὁ Θεὸς αὐτοῦ· λαὸς ὃν ἐξελέξατο εἰς κληρονομίαν ἑαυτῷ. Δεῖ, φησὶ, μακαρίζειν, οὐ τοὺς πλούτῳ κομῶντας, ἀλλὰ τοὺς τῷ Θεῷ πεποιθότας, καὶ τῆς παρ᾿ αὐτοῦ ῥοπῆς ἀπολαύοντας. Ἐκλεκτὸς δὲ λαὸς κληρονομία Θεοῦ προσαγορευόμενος, πάλαι μὲν ὁ Ἰουδαϊκὸς, μετὰ δὲ ταῦτα, ὁ ἐκ τῶν ἐθνῶν ἐκλεγεὶς, καὶ τῆς πίστεως τὰς ἀκτῖνας δεχόμενος. « Αἴτησαι γὰρ, φησὶ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς.
« Makarion to ethnos, hou esti Kyrios ho Theos autou; laos hon exelexato eis klēronomian heautǭ. Dei, phēsi, makarizein, ou tous ploutǭ komōntas, alla tous tǭ Theǭ pepoithotas, kai tēs par᾿ autou rhopēs apolauontas. Eklektos de laos klēronomia Theou prosagoreuomenos, palai men ho Ioudaïkos, meta de tauta, ho ek tōn ethnōn eklegeis, kai tēs pisteōs tas aktinas dechomenos. « Aitēsai gar, phēsi, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs.
"Blessed is the nation whose God is the Lord, the people he chose as his inheritance." "We should call blessed," he says, "not those who pride themselves on wealth, but those who trust in God and enjoy his aid." The chosen people called God's inheritance was of old the Jewish people, but afterwards the one chosen from the nations and receiving the rays of faith. "For ask of me," he says, "and I will give you the nations as your inheritance, and the ends of the earth as your possession."
32.13PG 80 80:1099
· Ἐξ οὐρανοῦ ἐπέβλεψεν ὁ Κύριος, εἶδε πάντας τοὺς υἱοὺς τῶν ἀνθρώπων. Ἐξ ἑτοίμου κατοικητηρίου αὐτοῦ ἐπέβλεψεν ἐπὶ πάντας τοὺς κατοικοῦντας τὴν γῆν. » Ταῦτα καὶ ἐν τῷ τρίτῳ καὶ δεκάτῳ ἔφη ψαλμῷ, τὴν αὐτὴν ποιούμενος πρόῤῥησιν. Καὶ ἐπειδὴ εἶπεν ἐπέβλεψεν, ἵνα μὴ τις αὐτὸν ἀγνοεῖν οἰηθῇ τὰ παρὰ τῶν ἀνθρώπων τολμώμενα, εἰς καιρὸν ἐπήγαγεν ·
; Ex ouranou epeblepsen ho Kyrios, eide pantas tous huious tōn anthrōpōn. Ex hetoimou katoikētēriou autou epeblepsen epi pantas tous katoikountas tēn gēn. » Tauta kai en tǭ tritǭ kai dekatǭ ephē psalmǭ, tēn autēn poioumenos prorrhēsin. Kai epeidē eipen epeblepsen, hina mē tis auton agnoein oiēthę̄ ta para tōn anthrōpōn tolmōmena, eis kairon epēgagen ;
"The Lord looked down from heaven; he saw all the sons of men. From his prepared dwelling place he looked upon all who dwell on the earth." He said this in the thirteenth psalm too, making the same prediction. And since he said "he looked down," lest anyone think he does not know what people dare to do, he aptly added:
32.15PG 80 80:1099
« Ὁ πλάσας κατὰ μόνας τὰς καρδίας αὐτῶν, ὁ συνιεὶς πάντα τὰ ἔργα αὐτῶν.» Εἶπον, φησὶν, ἐπιβλέψαι τὸν τῶν ὅλων Θεὸν, οὐχ ὡς ἀγνοοῦντα καὶ μαθεῖν ἐφιέμενον, ἀλλ' ὡς κρίνοντα καὶ δικάζοντα. Πῶς γὰρ οἷόν τε ἀγνοεῖν τῆς ψυχῆς τὰ κινήματα τὸν ταύτην πεποιηκότα; Τὰς καρδίας γὰρ ἐπὶ τοῦ λογικοῦ τέθεικεν.
« Ho plasas kata monas tas kardias autōn, ho synieis panta ta erga autōn.» Eipon, phēsin, epiblepsai ton tōn holōn Theon, ouch hōs agnoounta kai mathein ephiemenon, all' hōs krinonta kai dikazonta. Pōs gar hoion te agnoein tēs psychēs ta kinēmata ton tautēn pepoiēkota? Tas kardias gar epi tou logikou tetheiken.
"He who fashioned their hearts one by one, who understands all their works." "I said," he says, "that the God of all looked down, not as one who does not know and wishes to learn, but as one who judges and gives sentence. For how could the one who made the soul not know its movements?" He set hearts for the rational faculty.
32.16PG 80 80:1099
« Οὐ σώζεται βασιλεὺς διὰ πολλὴν δύναμιν, καὶ γίγας οὐ σωθήσεται ἐν πλήθει ἰσχύος αὐτοῦ. Ψευδὴς ἵππος εἰς σωτηρίαν, ἐν δὲ πλήθει δυνάμεως αὐτοῦ οὐ σωθήσεται. » Δι᾿ αὐτῶν μεμαθήκαμεν τῶν πραγμάτων, ὡς οὐ δεῖ θαῤῥεῖν, οὐ ῥώμῃ σώματος, οὐκ ἀνδρείᾳ ψυχῆς, οὐχ ἵππων ὀξύτητι, οὐχ ὑπηκόων πλήθει· ἐν τούτοις γὰρ ἅπασιν ὁ Σενναχηρεὶμ πλουτῶν, οὐδὲν ἐντεῦθεν ἀπώνατο, ἀλλὰ τὴν πανωλεθρίαν ἐδέξατο· τί οὖν ποιητέον, ὑπόδειξον, ὦ προφῆτα.
« Ou sōzetai basileus dia pollēn dynamin, kai gigas ou sōthēsetai en plēthei ischyos autou. Pseudēs hippos eis sōtērian, en de plēthei dynameōs autou ou sōthēsetai. » Di᾿ autōn memathēkamen tōn pragmatōn, hōs ou dei tharrhein, ou rhōmę̄ sōmatos, ouk andreią psychēs, ouch hippōn oxytēti, ouch hypēkoōn plēthei; en toutois gar hapasin ho Sennachēreim ploutōn, ouden enteuthen apōnato, alla tēn panōlethrian edexato; ti oun poiēteon, hypodeixon, ō prophēta.
"A king is not saved by a great army, and a giant will not be saved by the abundance of his strength. A horse is a false hope for safety, and by the abundance of its power it will not be saved." We have learned from the events themselves that one must not trust in bodily strength, nor courage of soul, nor swiftness of horses, nor the number of subjects. For Sennacherib, rich in all these, gained nothing from them but suffered utter destruction. What then must we do? Show us, O prophet.
32.18PG 80 80:1099
« Ἰδοὺ οἱ ὀφθαλμοὶ Κυρίου ἐπὶ τοὺς φοβουμένους αὐτὸν, τοὺς ἐλπίζοντας ἐπὶ τὸ ἔλεος αὐτοῦ. Ῥύσασθαι ἐκ θανάτου τὰς ψυχὰς αὐτῶν, καὶ διαθρέψαι αὐτοὺς ἐν λιμῷ. › ᾿Απάντων, φησὶ, τῶν ἀγαθῶν πρόξενος ἡ εὐσέβεια · τὴν γὰρ θείαν προμήθειαν ἐφέλκεται, αὕτη δὲ καὶ θάνατον τὸν ἐπιόντα κωλύει καὶ ἔνδειανει· χαρίζεται δὲ θὰ τῶν ἀγαθῶν τὴν φοράν · εἰκὸς δὲ ἐπὶ τῆς πολιορκίας ἐκείνης, ἐν σπάνει γενέσθαι τῶν ἀναγκαίων τοὺς καθειργμέν νους, εἶτα τῷ των πολεμίων ὀλέθρῳ καὶ ταύτης ἀπαλλαγῆναι τῆς συμφορᾶς.
« Idou hoi ophthalmoi Kyriou epi tous phoboumenous auton, tous elpizontas epi to eleos autou. Rhysasthai ek thanatou tas psychas autōn, kai diathrepsai autous en limǭ. › ᾿Apantōn, phēsi, tōn agathōn proxenos hē eusebeia ; tēn gar theian promētheian ephelketai, hautē de kai thanaton ton epionta kōlyei kai endeianei; charizetai de tha tōn agathōn tēn phoran ; eikos de epi tēs poliorkias ekeinēs, en spanei genesthai tōn anankaiōn tous katheirgmen nous, eita tǭ tōn polemiōn olethrǭ kai tautēs apallagēnai tēs symphoras.
"Behold, the eyes of the Lord are on those who fear him, those who hope in his mercy, to rescue their souls from death and to keep them alive in famine." "Piety," he says, "is the cause of all good things; for it draws divine providence, and this both prevents the death that comes on and grants an abundance of good things in place of want." It is likely that in that siege those shut in lacked necessities, and then by the destruction of the enemies were freed from this misfortune too.
32.20PG 80 80:1099
« Η δὲ ψυχὴ ἡμῶν ὑπομενεῖ τῷ Κυρίῳ ὅτι βοηθὸς καὶ ὑπερασπιστὴς ἡμῶν ἐστιν. Ὅτι ἐν αὐτῷ εὐφρανθήσεται ἡ καρδία ἡμῶν · καὶ ἐν τῷ ὀνόματι τῷ ἁγίῳ αὐτοῦ ἠλπίσαμεν. » Τοσούτων τοίνυν ἀγαθῶν ἀπολαύσαντες, βεβαίαν ἔχομεν εἰς τὸν Θεὸν τὴν ἐλπίδα · καὶ τὴν παρ' αὐτοῦ βοήθειαν προσμενοῦμεν ἀεί· αὐτὸς γὰρ ἡμῖν καὶ τὴν παροῦσαν θυμηδίαν δεδώρηται. Εἶτα εἰρηκὼς ὅτι ἐν τῷ ὀνόματι τῷ ἁγίῳ αὐτοῦ ἠλπίσαμεν, ἱκετεύει λαβεῖν ἰσόμετρον τῇ ἐλπίδι τὸν ἔλεον.
« Ē de psychē hēmōn hypomenei tǭ Kyriǭ hoti boēthos kai hyperaspistēs hēmōn estin. Hoti en autǭ euphranthēsetai hē kardia hēmōn ; kai en tǭ onomati tǭ hagiǭ autou ēlpisamen. » Tosoutōn toinyn agathōn apolausantes, bebaian echomen eis ton Theon tēn elpida ; kai tēn par' autou boētheian prosmenoumen aei; autos gar hēmin kai tēn parousan thymēdian dedōrētai. Eita eirēkōs hoti en tǭ onomati tǭ hagiǭ autou ēlpisamen, hiketeuei labein isometron tę̄ elpidi ton eleon.
"Our soul will wait for the Lord, for he is our helper and protector. For in him our heart will rejoice, and in his holy name we have hoped." "Having enjoyed so many good things, then, we have a firm hope in God, and we will always await help from him; for he himself has granted us our present cheer." Then, having said, "in his holy name we have hoped," he begs to receive mercy equal in measure to the hope.
32.22PG 80 80:1101
« Γένοιτο (γὰρ φησὶν), Κύριε, τὸ ἔλεός σου ἐφ᾿ ἡμᾶς, καθάπερ ἡλπίσαμεν ἐπὶ σέ. » Παῤῥησίας δὲ μεγίστης ὁ λόγος, καὶ τοῖς καθ᾽ ἡμᾶς τολμηρός Τις γὰρ οὕτως ἤλπισεν, ὡς θαῤῥαλέως εἰπεῖν, Τῇ ἐμῇ ἐλπίδι τὸν ἔλεον μέτρησον; Τοῦτο μέντοι καὶ ἐν τοῖς ἱεροῖς Εὐαγγελίοις ὁ Δεσπότης ἐδίδαξεν· • Ὦ μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται” ὑμῖν· › καὶ τὴν ᾿ ἐλπίδα τοίνυν τελείαν καὶ γνησίαν κτησώμεθα, καὶ τὸν ἄλλον βίον τῇ ἐλπίδι κατάλληλον, ἵνα ἕλεον πολὺν καρπωσώμεθα.
« Genoito (gar phēsin), Kyrie, to eleos sou eph᾿ hēmas, kathaper hēlpisamen epi se. » Parrhēsias de megistēs ho logos, kai tois kath᾽ hēmas tolmēros Tis gar houtōs ēlpisen, hōs tharrhaleōs eipein, Tę̄ emę̄ elpidi ton eleon metrēson? Touto mentoi kai en tois hierois Euangeliois ho Despotēs edidaxen; • Ō metrǭ metreite, antimetrēthēsetai” hymin; › kai tēn ᾿ elpida toinyn teleian kai gnēsian ktēsōmetha, kai ton allon bion tę̄ elpidi katallēlon, hina heleon polyn karpōsōmetha.
"Let your mercy, O Lord," he says, "be upon us, as we have hoped in you." The saying is one of the greatest boldness, and daring for people like us. For who has hoped so as to say confidently, "Measure the mercy by my hope"? Yet the Master taught this in the holy Gospels: "With the measure you measure, it will be measured to you in return." Let us then acquire a perfect and genuine hope, and the rest of our life in keeping with that hope, so that we may reap much mercy.
Chapter 33
33.1PG 80 80:1101
« Τῷ Δαβίδ, ὁπότε ἠλλοίωσε τὸ πρόσωπον αὐτοῦ ἐναντίον ᾿Αβιμέλεχ καὶ ἀπέλυσεν αὐτὸν, καὶ ἀπῆλθεν. » Τοῦ Σαούλ τὴν πικρὰν γνώμην καὶ βάσκανον θεασάμενος ὁ θεῖος Δαβίδ, καὶ συμβούλῳ χρησάμενος τῷ θαυμασίῳ Ἰωνάθαν, ἀπέδρα, καὶ Νομβὰν τὴν πόλιν κατέλαβεν. Ἐκεῖ τοίνυν ᾿Αβιμέλεχ τῷ ἱερεῖ συγγενόμενος, ἔκρυψε · τὴν φυγήν, ἀπεστάλθαι δὲ εἴρηκεν ὑπὸ τοῦ βασιλέως εἴς τινα χρείαν σπουδαίαν, καὶ ζητήσας ἄρτους, ἑτέρους μὲν οὐχ εὖρε, μόνους δὲ τοὺς τοῖς ἱερεῦσιν ἀπονενεμημένους , καὶ τούτους ἔλαβεν, δεδωκότος τοῦ ἱερέως παρὰ τὸ δόγμα τοῦ νόμου. Μόνοις γὰρ τοῖς ἱερεῦσιν ἀπονενέμητο ἡ τοιαύτη τροφή · ἀλλ᾿ ὅμως προδιεγράφη· τῆς χάριτος τὰ μυστήρια, καὶ προανεῴγει τοῖς πιστεύουσι τῆς θείας φιλοτιμίας ἡ θύρα· οὐκ ἔτι γὰρ μόνοις τοῖς ἱερεῦσιν ἀφώρισται ἡ θεία τροφὴ, ἀλλὰ πρόκειται τοῖς βουλομένοις ἡ τῶν θείων μετάληψις. Ἕλαβε μέντοι κατ' ἐκεῖνον τὸν καιρὸν ὁ μέγας Δαβὶδ καὶ τοῦ Γολιάθ τὴν ῥομφαίαν, ἣν ὥσπερ ἀκροθίνιον ἐξ ἐκείνης τῆς παρατάξεως ἀνέθηκε τῷ Θεῷ · ᾿Αβιμέλεχ δὲ τὸν ᾿Αβιάθαρ προσηγόρευσε, ὡς διώνυμον. Ἐπειδὴ τοίνυν φεύγων, οὐκ ἐγνώρισε τῷ ἱερεῖ τὴν φυγὴν, ἀλλὰ βασιλικὴν ἔφη χρείαν ἐξανύειν τινὰ , ἠλλοιῶσθαι τὸ πρόσωπον λέγεται, ὡς μὴ τῇ συνήθει χρησάμενος ἀληθείᾳ ἕτερον δὲ πρόσωπον ἀντὶ τοῦ εἰωθότος ἀνειληφώς. Τινὲς δὲ τῶν συγγραφέων ἑτέραν ἔδωκαν ὑπόθεσιν τῷ ψαλμῷ. Ἔφασαν γὰρ ἠλλοιωκέναι τὸ πρόσωπον τὸν Δαβὶδ, ἡνίκα πρὸς τὸν ᾿Αγχούς εἰσελήλυθεν· εἶτα φοβηθεὶς τὰς τῶν ἀλλοφύλων ἐπιβουλὰς, κορυβαντιᾶν ἐσκήψατο, καὶ τούτῳ τῷ. τρόπῳ τῆς σωτηρίας τετύχηκεν. ᾿Αλλ' οὐδεμίαν ἔχει πρὸς τήνδε τὴν ὑπόθεσιν τοῦ ψαλμοῦ συμφωνίαν τὰ `ῥήματα · ἁρμόττει δὲ τοῖς εἰρημένοις, ὡς αὐτίκα σὺν Θεῷ φάναι δειχθήσεται.
« Tǭ Dabid, hopote ēlloiōse to prosōpon autou enantion ᾿Abimelech kai apelysen auton, kai apēlthen. » Tou Saoul tēn pikran gnōmēn kai baskanon theasamenos ho theios Dabid, kai symboulǭ chrēsamenos tǭ thaumasiǭ Iōnathan, apedra, kai Nomban tēn polin katelaben. Ekei toinyn ᾿Abimelech tǭ hierei syngenomenos, ekrypse ; tēn phygēn, apestalthai de eirēken hypo tou basileōs eis tina chreian spoudaian, kai zētēsas artous, heterous men ouch eure, monous de tous tois hiereusin aponenemēmenous , kai toutous elaben, dedōkotos tou hiereōs para to dogma tou nomou. Monois gar tois hiereusin aponenemēto hē toiautē trophē ; all᾿ homōs prodiegraphē; tēs charitos ta mystēria, kai proaneǭgei tois pisteuousi tēs theias philotimias hē thyra; ouk eti gar monois tois hiereusin aphōristai hē theia trophē, alla prokeitai tois boulomenois hē tōn theiōn metalēpsis. Helabe mentoi kat' ekeinon ton kairon ho megas Dabid kai tou Goliath tēn rhomphaian, hēn hōsper akrothinion ex ekeinēs tēs parataxeōs anethēke tǭ Theǭ ; ᾿Abimelech de ton ᾿Abiathar prosēgoreuse, hōs diōnymon. Epeidē toinyn pheugōn, ouk egnōrise tǭ hierei tēn phygēn, alla basilikēn ephē chreian exanyein tina , ēlloiōsthai to prosōpon legetai, hōs mē tę̄ synēthei chrēsamenos alētheią heteron de prosōpon anti tou eiōthotos aneilēphōs. Tines de tōn syngrapheōn heteran edōkan hypothesin tǭ psalmǭ. Ephasan gar ēlloiōkenai to prosōpon ton Dabid, hēnika pros ton ᾿Anchous eiselēlythen; eita phobētheis tas tōn allophylōn epiboulas, korybantian eskēpsato, kai toutǭ tǭ. tropǭ tēs sōtērias tetychēken. ᾿All' oudemian echei pros tēnde tēn hypothesin tou psalmou symphōnian ta `rhēmata ; harmottei de tois eirēmenois, hōs autika syn Theǭ phanai deichthēsetai.
"Of David, when he changed his face before Abimelech, and he let him go, and he departed." The divine David, seeing Saul's bitter and envious mind and taking the admirable Jonathan as counselor, ran away and reached the city of Nob. There, meeting Abimelech the priest, he hid his flight and said he had been sent by the king on some urgent business; and asking for bread, he found no other, only that allotted to the priests, and took it, the priest giving it contrary to the ordinance of the law. For such food was allotted to the priests alone. Yet the mysteries of grace were sketched beforehand, and the door of divine generosity was opened in advance to believers. For the divine food is no longer set apart for the priests alone, but participation in the divine things is set before those who wish. At that time the great David also took the sword of Goliath, which he had dedicated to God as firstfruits from that battle. He called Abiathar Abimelech, as having two names. Since, then, in his flight he did not make his flight known to the priest, but said he was carrying out some royal business, he is said to have changed his face, as not using his customary truthfulness but taking on another face in place of his usual one. Some of the writers gave the psalm another setting. They said that David changed his face when he went in to Achish, and then, fearing the plots of the foreigners, pretended to be frenzied and by this means obtained safety. But the words of the psalm have no agreement with this setting; they fit what was said above, as will shortly be shown, God willing.
33.2PG 80 80:1103
« Εὐλογήσω τὸν Κύριον ἐν παντὶ καιρῷ· διαπαντὸς ἡ αἵνεσις αὐτοῦ ἐν τῷ στόματί μου. » Καὶ φεύγων, φησὶ, καὶ διώκων, καὶ ἐν εὐκληρίᾳ καὶ δυσκληρίᾳ, τὸν ἐμὸν Δεσπότην ὑμνῶ.
« Eulogēsō ton Kyrion en panti kairǭ; diapantos hē hainesis autou en tǭ stomati mou. » Kai pheugōn, phēsi, kai diōkōn, kai en euklērią kai dysklērią, ton emon Despotēn hymnō.
"I will bless the Lord at all times; his praise will be continually in my mouth." "Whether fleeing or pursuing," he says, "in good fortune and bad, I hymn my Master."
33.3PG 80 80:1103
« Ἐν τῷ Κυρίῳ ἐπαινεθήσεται ἡ ψυχή μου. » Αὐτὸς ἐμὲ καὶ πεποίηκε περιφανῆ, καὶ ποιήσει περίβλεπτον. Ακουσάτωσαν πραεῖς καὶ εὐφρανθήτωσαν. . Μεγαλύνατε τὸν Κύριον σὺν ἐμοὶ, καὶ ὑψώσωμεν τὸ ὄνομα αὐτοῦ ἐπὶ τὸ αὐτό. » Οὐκ ἀνέχεται μόνος ὑφῆναι τὸν ὕμνον, ἀλλὰ τοὺς κοινωνοὺς τῆς πραότητος κοινωνοὺς ποιεῖται τῆς ὑμνῳδίας· εἶτα τῆς εὐχαριστίας ὑποδείκνυσι τὴν αἰτίαν. « Ἐξεζήτησα τὸν Κύριον, καὶ ἐπήκουσέ μου, καὶ ἐκ πασῶν τῶν θλίψεών μου ἐῤῥύσατό με. » Ικέτευσα, φησὶν, αὐτὸν, καὶ κρείττων ἐγενόμην τῶν συμφορῶν.
« En tǭ Kyriǭ epainethēsetai hē psychē mou. » Autos eme kai pepoiēke periphanē, kai poiēsei periblepton. Akousatōsan praeis kai euphranthētōsan. . Megalynate ton Kyrion syn emoi, kai hypsōsōmen to onoma autou epi to auto. » Ouk anechetai monos hyphēnai ton hymnon, alla tous koinōnous tēs praotētos koinōnous poieitai tēs hymnǭdias; eita tēs eucharistias hypodeiknysi tēn aitian. « Exezētēsa ton Kyrion, kai epēkouse mou, kai ek pasōn tōn thlipseōn mou errhysato me. » Iketeusa, phēsin, auton, kai kreittōn egenomēn tōn symphorōn.
"In the Lord my soul will be praised." "He has made me illustrious and will make me admired." "Let the meek hear and be glad. Magnify the Lord with me, and let us exalt his name together." He does not bear to weave the hymn alone, but makes those who share his meekness sharers in the hymn singing. Then he shows the cause of his thanksgiving: "I sought the Lord, and he heard me, and he rescued me from all my afflictions." "I entreated him," he says, "and became stronger than my misfortunes."
33.6PG 80 80:1103
– Προσέλθετε πρὸς αὐτὸν καὶ φωτίσθητε, καὶ τὰ πρόσωπα ὑμῶν οὐ μὴ καταισχυνθῇ. » Ὁ γὰρ μετὰ πίστεως αὐτῷ προσιών, φωτὸς ἀκτῖνας δέχεται νοεροῦ. Οὕτω καὶ Μωσῆς ὁ μέγας τὸ ὁρώμενον πρόσωπον ἐδοξάσθη · τοῦτο καὶ ἤδη προείρηκεν ὁ Δαβίδ. • Ἐσημειώθη ἐφ᾿ ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Κύριε. » Οὕτω προτρέψας τοὺς ὁμοτρόπους, ἀρχέτυπον αὐτοῖς προτίθησιν ἑαυτόν.
– Proselthete pros auton kai phōtisthēte, kai ta prosōpa hymōn ou mē kataischynthę̄. » Ho gar meta pisteōs autǭ prosiōn, phōtos aktinas dechetai noerou. Houtō kai Mōsēs ho megas to horōmenon prosōpon edoxasthē ; touto kai ēdē proeirēken ho Dabid. • Esēmeiōthē eph᾿ hēmas to phōs tou prosōpou sou, Kyrie. » Houtō protrepsas tous homotropous, archetypon autois protithēsin heauton.
"Come to him and be enlightened, and your faces will not be put to shame." For the one who comes to him with faith receives the rays of spiritual light. So the great Moses too was glorified in his visible face. This David had already said before: "The light of your face, O Lord, has been signed upon us." Having thus urged those like him, he sets himself before them as a pattern.
33.7PG 80 80:1103
« Οὗτος ὁ πτωχὸς ἐκέκραξε· καὶ ὁ Κύριος εἰσήκουσεν αὐτοῦ· καὶ ἐκ πασῶν τῶν θλίψεων αὐτοῦ ἔσωσεν αὐτόν. » Μάθετε, φησὶν, ἐκ τῶν κατ᾿ ἐμὲ, θαῤῥεῖν τῷ τῶν ὅλων Θεῷ. Εὐτελῆ γὰρ ὄντα με καὶ ἱπροβατέα, τῆς οἰκείας προμηθείας ἠξίωσε, καὶ κρείττονα τῶν πολεμούντων ἀπέφηνεν.
« Houtos ho ptōchos ekekraxe; kai ho Kyrios eisēkousen autou; kai ek pasōn tōn thlipseōn autou esōsen auton. » Mathete, phēsin, ek tōn kat᾿ eme, tharrhein tǭ tōn holōn Theǭ. Eutelē gar onta me kai hiprobatea, tēs oikeias promētheias ēxiōse, kai kreittona tōn polemountōn apephēnen.
"This poor man cried, and the Lord heard him and saved him out of all his afflictions." "Learn," he says, "from my case to trust in the God of all. For though I was lowly and a shepherd, he counted me worthy of his providence and made me stronger than those who warred against me."
33.8PG 80 80:1103
« Παρεμβαλεῖ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν, καὶ ῥύσεται αὐτούς. » Τούτοις συμφωνεῖ καὶ τοῦ ᾿Αποστόλου τὰ ῥήματα · περὶ γὰρ τῶν ἀγγέλων οὕτω φησίν • « Οὐχὶ πάντες εἰσὶ λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν; » Οὕτω καὶ ὁ μακάριος Ἰακώβ προσευχόμενος ἔφη· «Ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν. » Οὕτω καὶ ὁ πατριάρχης Ἀβραὰμ πρὸς τὸν θαυμάσιον οἰκέτην ἔφη - « Κύριος ὁ Θεὸς ἀποστελεῖ τὸν ἄγγελον αὐτοῦ πρὸ προσώπου σου, καὶ λήψῃ γυναῖκα τῷ υἱῷ μου Ἰσαὰκ ἐκεῖθεν. » Οὕτως ὁ μακάριος λέγει Ζαχαρίας· « Ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοί. »
« Parembalei angelos Kyriou kyklǭ tōn phoboumenōn auton, kai rhysetai autous. » Toutois symphōnei kai tou ᾿Apostolou ta rhēmata ; peri gar tōn angelōn houtō phēsin • « Ouchi pantes eisi leitourgika pneumata eis diakonian apostellomena dia tous mellontas klēronomein sōtērian? » Houtō kai ho makarios Iakōb proseuchomenos ephē; «Ho angelos ho rhyomenos me ek pantōn tōn kakōn. » Houtō kai ho patriarchēs Abraam pros ton thaumasion oiketēn ephē - « Kyrios ho Theos apostelei ton angelon autou pro prosōpou sou, kai lēpsę̄ gynaika tǭ huiǭ mou Isaak ekeithen. » Houtōs ho makarios legei Zacharias; « Ho angelos ho lalōn en emoi. »
"The angel of the Lord will encamp around those who fear him and will rescue them." The words of the Apostle agree with this; for of the angels he says thus: "Are they not all ministering spirits sent out for service for the sake of those who are to inherit salvation?" So too the blessed Jacob said in prayer, "The angel who rescues me from all evils." So too the patriarch Abraham said to his admirable servant: "The Lord God will send his angel before you, and you will take a wife for my son Isaac from there." So the blessed Zechariah says, "The angel who spoke in me."
33.9PG 80 80:1105
« Γεύσασθε, καὶ ἴδετε ὅτι χρηστὸς ὁ Κύριος• μακάριος ἀνὴρ, ὃς ἐλπίζει ἐπ᾿ αὐτόν. » Εἰρηκὼς, • Προσέλθετε πρὸς αὐτὸν καὶ φωτίσθητε, » προτρέπει · καὶ γεύσασθε. » Τῇ πείρα, φησί, μάθετε τὴν ἀγαθότητα τοῦ Δεσπότου· μακαρισμὸν γὰρ ἐντεῦθεν τρυγήσετε. Ἰστέον μέντοι ὡς τοῖς πάλαι Ἰουδαίοις ἡ εἰρημένη ἁρμόττει διάνοια. Ὁ δὲ γε ἐν τῷ βάθει τοῦ γράμματος κρυπτόμενος νοῦς, τῶν θείων μυστηρίων τὴν χάριν αἰνίττεται. Διὰ γὰρ τοῦ παναγίου βαπτίσματος ὁ ἀληθὴς φωτισμὸς τοῖς προσιοῦσι προσγίνεται, καὶ τῆς ζωοποιοῦ τροφῆς ἡ γεῦσις τὴν ἀγαθότητα τοῦ Σωτῆρος δείκνυσιν ἐναργῶς. Τί γὰρ οὕτως αὐτοῦ σαφῶς τὴν φιλανθρωπίαν ὑποδείκνυσιν, ὡς σταυρὸς, καὶ τὸ πάθος, καὶ ὁ ὑπὲρ ἡμῶν γενόμενος θάνατος, καὶ τὸ γενέσθαι τῶν οἰκείων προβάτων τροφὴν ὁμοῦ καὶ πηγήν:
« Geusasthe, kai idete hoti chrēstos ho Kyrios• makarios anēr, hos elpizei ep᾿ auton. » Eirēkōs, • Proselthete pros auton kai phōtisthēte, » protrepei ; kai geusasthe. » Tę̄ peira, phēsi, mathete tēn agathotēta tou Despotou; makarismon gar enteuthen trygēsete. Isteon mentoi hōs tois palai Ioudaiois hē eirēmenē harmottei dianoia. Ho de ge en tǭ bathei tou grammatos kryptomenos nous, tōn theiōn mystēriōn tēn charin ainittetai. Dia gar tou panagiou baptismatos ho alēthēs phōtismos tois prosiousi prosginetai, kai tēs zōopoiou trophēs hē geusis tēn agathotēta tou Sōtēros deiknysin enargōs. Ti gar houtōs autou saphōs tēn philanthrōpian hypodeiknysin, hōs stauros, kai to pathos, kai ho hyper hēmōn genomenos thanatos, kai to genesthai tōn oikeiōn probatōn trophēn homou kai pēgēn:
"Taste and see that the Lord is good; blessed is the man who hopes in him." Having said, "Come to him and be enlightened," he urges, "and taste." "Learn by experience," he says, "the goodness of the Master; for from this you will reap blessedness." One should know that the sense given fits the Jews of old. But the meaning hidden in the depth of the letter hints at the grace of the divine mysteries. For through all-holy baptism true enlightenment comes to those who approach, and the taste of the life-giving food shows clearly the goodness of the Savior. For what shows his love for humankind so clearly as the cross, the passion, the death he underwent for us, and his becoming both food and spring for his own sheep?
33.10PG 80 80:1105
« Φοβήθητε τὸν Κύριον, πάντες οἱ ἅγιοι αὐτοῦ, ὅτι οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις αὐτόν. Πλούσιοι ἐπτώχευσαν καὶ ἐπείνασαν· οἱ δὲ ἐκζητοῦντες τὸν Κύριον, οὐκ ἐλαττωθήσονται παντὸς ἀγαθοῦ. » Σύμφωνα δὲ καὶ ταῦτα τοῖς ἄνω ῥηθεῖσι · παραινεῖ γὰρ τοῖς ἤδη τὸν ἁγιασμὸν διὰ τοῦ βαπτίσματος δεξαμένοις, φόβῳ τὴν ἀγάπην κεράσαι, καὶ τῶν ἀγαθῶν τὴν ἀφθονίαν ἀναμένειν παρὰ μόνου Θεοῦ. Ὁ γὰρ πλοῦτος πολλὰς ἔχει μεταβολάς· καὶ ὁ σήμερον πλούσιος, εἰς πενίαν μετ᾿ ὀλίγον μετέπεσε. Καὶ Ἰουδαῖοι δὲ πάλαι τοῦ Θεοῦ τὴν κηδεμονίαν πλουτήσαντες, ἐπτώχευσαν καὶ ἐπείνασαν ἀπιστήσαντες. Τὰ δὲ πιστεύσαντα ἔθνη παρὰ τοῦ Θεοῦ τῶν ἀγαθῶν τὴν ἀφθονίαν ἐδέξατο.
« Phobēthēte ton Kyrion, pantes hoi hagioi autou, hoti ouk estin hysterēma tois phoboumenois auton. Plousioi eptōcheusan kai epeinasan; hoi de ekzētountes ton Kyrion, ouk elattōthēsontai pantos agathou. » Symphōna de kai tauta tois anō rhētheisi ; parainei gar tois ēdē ton hagiasmon dia tou baptismatos dexamenois, phobǭ tēn agapēn kerasai, kai tōn agathōn tēn aphthonian anamenein para monou Theou. Ho gar ploutos pollas echei metabolas; kai ho sēmeron plousios, eis penian met᾿ oligon metepese. Kai Ioudaioi de palai tou Theou tēn kēdemonian ploutēsantes, eptōcheusan kai epeinasan apistēsantes. Ta de pisteusanta ethnē para tou Theou tōn agathōn tēn aphthonian edexato.
"Fear the Lord, all you his holy ones, for there is no want to those who fear him. The rich became poor and hungry, but those who seek the Lord will not lack any good thing." These words too agree with what was said above. For he exhorts those who have already received sanctification through baptism to mix love with fear and to await the abundance of good things from God alone. For wealth has many changes, and the one rich today falls into poverty shortly after. And the Jews, once rich in God's care, became poor and hungry through unbelief; while the nations that believed received from God the abundance of good things.
33.12PG 80 80:1105
« Δεῦτε, τέκνα, ἀκούσατέ μου, φόβον Κυρίου διδάξω ὑμᾶς. Τίς ἐστιν ἄνθρωπος ὁ θέλων ζωὴν, ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς; › Καὶ προτεθεικὼς, οἷόν τι ἄθλον ἀξιέραστον, τὴν ζωὴν τὴν ἄλυπον, καὶ τὴν τριπόθητον, ἐπὶ τοὺς ἀγῶνας προτρέπει.
« Deute, tekna, akousate mou, phobon Kyriou didaxō hymas. Tis estin anthrōpos ho thelōn zōēn, agapōn hēmeras idein agathas? › Kai protetheikōs, hoion ti athlon axieraston, tēn zōēn tēn alypon, kai tēn tripothēton, epi tous agōnas protrepei.
"Come, children, listen to me; I will teach you the fear of the Lord. Who is the man who wants life and loves to see good days?" Having set forth, as a lovely prize, the life free of grief that is so much desired, he urges them to the contests.
33.14PG 80 80:1105
« Παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ, καὶ χείλη σου τοῦ μὴ λαλῆσαι δόλον. Ἔκκλινον ἀπὸ κακοῦ, καὶ ποίησον ἀγαθόν· ζήτησον εἰρήνην, καὶ δίωξον αὐτήν. » Πρότερον ἀποτρέπει κακίας, εἶθ' οὕτω τὰ εἴδη τῆς ἀρετῆς μετιέναι κελεύει· καὶ πρῶτον μὲν τὴν γλῶτταν, ὡς εὐόλισθον μόριον, καθαρεύειν παντὸς δόλου καὶ πονηρίας παρεγγυᾷ • τῇ γλώττῃ δὲ τὰ χείλη συνάπτει, ὡς καὶ αὐτὰ συνεργοῦνται τοῖς ἐκείνης κινήμασι. Δεύτερον τῆς κακίας ἀπαγορεύει τὴν πρᾶξιν· « Ἔκκλινον γὰρ, φησὶν, ἀπὸ κακοῦ. » Εἶτα τὴν ἀγαθὴν ἐνέργειαν νομοθετεῖ· « Ποίησον γὰρ, φησὶν, ἀγαθόν. » Τί δὲ τὸ κεφάλαιον τῶν ἀγαθῶν; « Ζήτησον εἰρήνην, καὶ δίωξον αὐτήν. » Ὁ γὰρ εἰρηνικὸς εἰρήνην πρὸς ἅπαντας ἀσπαζόμενος, οὔτε κρύβδην τὰ τοῦ πέλας ὑφαιρεῖται· οὐ μιαιφονίας κατατολμᾷ, οὐ γάμοις ἐπιβουλεύει, οὐ λέγει κακῶς, οὐ πράττει κακῶς· εὐεργετεῖ, προμηθεῖται, μεταδίδωσι, συνηγορεί, συγκινδυνεύει, συναγωνίζεται· τοιαύτη γὰρ ἡ εἰλικρινὴς ἀγάπη, καὶ γνησία φιλία. Εἶτα πάλιν δείκνυσι τὸν τούτων καρπόν.
« Pauson tēn glōssan sou apo kakou, kai cheilē sou tou mē lalēsai dolon. Ekklinon apo kakou, kai poiēson agathon; zētēson eirēnēn, kai diōxon autēn. » Proteron apotrepei kakias, eith' houtō ta eidē tēs aretēs metienai keleuei; kai prōton men tēn glōttan, hōs euolisthon morion, kathareuein pantos dolou kai ponērias parengyą • tę̄ glōttę̄ de ta cheilē synaptei, hōs kai auta synergountai tois ekeinēs kinēmasi. Deuteron tēs kakias apagoreuei tēn praxin; « Ekklinon gar, phēsin, apo kakou. » Eita tēn agathēn energeian nomothetei; « Poiēson gar, phēsin, agathon. » Ti de to kephalaion tōn agathōn? « Zētēson eirēnēn, kai diōxon autēn. » Ho gar eirēnikos eirēnēn pros hapantas aspazomenos, oute krybdēn ta tou pelas hyphaireitai; ou miaiphonias katatolmą, ou gamois epibouleuei, ou legei kakōs, ou prattei kakōs; euergetei, promētheitai, metadidōsi, synēgorei, synkindyneuei, synagōnizetai; toiautē gar hē eilikrinēs agapē, kai gnēsia philia. Eita palin deiknysi ton toutōn karpon.
"Stop your tongue from evil and your lips from speaking deceit. Turn away from evil and do good; seek peace and pursue it." First he turns them from vice, and then bids them pursue the forms of virtue. And first he charges them to keep the tongue, as a part prone to slip, clean of all deceit and wickedness; and he joins the lips to the tongue, since they work together with its movements. Second, he forbids the doing of vice: "Turn away," he says, "from evil." Then he lays down the law of good action: "Do good," he says. And what is the sum of good things? "Seek peace and pursue it." For the peaceable man, embracing peace with all, does not secretly take what is his neighbor's, does not dare murder, does not plot against marriages, does not speak ill nor do ill; he does good, takes care, shares, defends, shares dangers, and struggles alongside. Such is sincere love and genuine friendship. Then again he shows their fruit.
33.16PG 80 80:1107
« Ὀφθαλμοὶ Κυρίου ἐπὶ δικαίους, καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν. » Ἑποπτεύοντα: γὰρ, φησὶν, οἱ ταῦτα δρῶντες ὑπὸ τοῦ Δεσπότου Θεοῦ, καὶ αἰτοῦντες ἀγαθὰ τυγχάνουσι τῶν αἰτήσεων. Ἔπειτα ἀπὸ τοῦ ἐναντίου τὰ εἰρημένα κρατύνει.
« Ophthalmoi Kyriou epi dikaious, kai ōta autou eis deēsin autōn. » Hepopteuonta: gar, phēsin, hoi tauta drōntes hypo tou Despotou Theou, kai aitountes agatha tynchanousi tōn aitēseōn. Epeita apo tou enantiou ta eirēmena kratynei.
"The eyes of the Lord are on the righteous, and his ears toward their supplication." "For those who do these things," he says, "are watched over by the Lord God, and when they ask for good things they obtain their requests." Then he confirms what was said from its opposite.
33.17PG 80 80:1107
• Πρόσωπον δὲ Κυρίου ἐπὶ ποιοῦντας κακά, τοῦ ἐξολοθρεῦσαι ἐκ γῆς τὸ μνημόσυνον αὐτῶν.» Ὁρᾷ δὲ, φησὶ, καὶ τοὺς τἀναντία τολμῶντας, καὶ τῆς πανωλεθρίας κατ᾿ αὐτῶν ἐκφέρει τὴν ψῆφον.
• Prosōpon de Kyriou epi poiountas kaka, tou exolothreusai ek gēs to mnēmosynon autōn.» Horą de, phēsi, kai tous tanantia tolmōntas, kai tēs panōlethrias kat᾿ autōn ekpherei tēn psēphon.
"But the face of the Lord is against those who do evil, to destroy their memory from the earth." "He also sees," he says, "those who dare the opposite, and pronounces the sentence of utter destruction against them."
33.18PG 80 80:1107
« Ἐκέκραξαν οἱ δίκαιοι, καὶ ὁ Κύριος εἰσήκουσεν αὐτῶν· καὶ ἐκ πασῶν τῶν θλίψεων αὐτῶν ἐῤῥύσατο αὐτούς. Ἐγγὺς Κύριος τοῖς συντετριμ μένοις τῇ καρδίᾳ, καὶ τοὺς ταπεινοὺς τῷ πνεύματι σώσει. » Πάρεστι, φησὶ, τοῖς δικαίοις ὁ Δεσπότης, καὶ τὰς τούτων ἀσμένως δέχεται προσευχάς· διαφερόντως δὲ κήδεται τῶν μετρίῳ φρονήματι κεχρημένων· τούτους γὰρ τῇ καρδίᾳ συντετριμμένους ἐκάλεσε. Τοῦτο δὲ καὶ ἐν ἑτέρῳ λέγει ψαλμῳ· « Καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει. »
« Ekekraxan hoi dikaioi, kai ho Kyrios eisēkousen autōn; kai ek pasōn tōn thlipseōn autōn errhysato autous. Engys Kyrios tois syntetrim menois tę̄ kardią, kai tous tapeinous tǭ pneumati sōsei. » Paresti, phēsi, tois dikaiois ho Despotēs, kai tas toutōn asmenōs dechetai proseuchas; diapherontōs de kēdetai tōn metriǭ phronēmati kechrēmenōn; toutous gar tę̄ kardią syntetrimmenous ekalese. Touto de kai en heterǭ legei psalmǭ; « Kardian syntetrimmenēn kai tetapeinōmenēn ho Theos ouk exoudenōsei. »
"The righteous cried, and the Lord heard them and rescued them out of all their afflictions. The Lord is near to those broken in heart, and he will save the humble in spirit." "The Master is present," he says, "to the righteous and gladly receives their prayers; but he especially cares for those who have a modest mind." These he called broken in heart. He says this in another psalm too: "A broken and humbled heart God will not despise."
33.20PG 80 80:1107
« Πολλαὶ αἱ θλίψεις τῶν δικαίων, καὶ ἐκ πασῶν αὐτῶν ῥύσεται αὐτοὺς ὁ Κύριος, Φυλάσσει Κύριος πάντα τὰ ὀστᾶ αὐτῶν, ἓν ἐξ αὐτῶν οὐ συντριβήσεται. » Συγχωρεῖ μὲν γὰρ αὐτοὺς εἰς τὸ τῶν θλίψεων κατιέναι γυμνάσιον· ἐπαρκεῖ δὲ, καὶ κρείττους ἀποφαίνει τῶν προσπιπτουσῶν συμφορῶν, κρατύνων αὐτῶν τοὺς λογισμοὺς, καὶ στεγανοὺς ἐργαζόμενος· ὀστᾶ γὰρ τοὺς λογισμοὺς ἀπεκάλεσε· καθάπερ γὰρ ὑπὸ τῶν ὀστῶν, ὡς στερεμνίων, τὸ λοιπὸν φέρεται σῶμα, οὕτω διὰ τῶν λογισμῶν ἡ ψυχὴ τὴν σωτηρίαν καρποῦται.
« Pollai hai thlipseis tōn dikaiōn, kai ek pasōn autōn rhysetai autous ho Kyrios, Phylassei Kyrios panta ta osta autōn, hen ex autōn ou syntribēsetai. » Synchōrei men gar autous eis to tōn thlipseōn katienai gymnasion; eparkei de, kai kreittous apophainei tōn prospiptousōn symphorōn, kratynōn autōn tous logismous, kai steganous ergazomenos; osta gar tous logismous apekalese; kathaper gar hypo tōn ostōn, hōs steremniōn, to loipon pheretai sōma, houtō dia tōn logismōn hē psychē tēn sōtērian karpoutai.
"Many are the afflictions of the righteous, and the Lord will rescue them out of them all. The Lord guards all their bones; not one of them will be broken." He allows them to go down into the training ground of afflictions, but he helps them and makes them stronger than the misfortunes that befall them, strengthening their thoughts and making them watertight. For he called the thoughts bones. For as the rest of the body is carried by the bones, being solid, so through the thoughts the soul reaps salvation.
33.22PG 80 80:1107
« Θάνατος ἁμαρτωλῶν πονηρός· καὶ οἱ μισοῦντες τὸν δίκαιον πλημμελήσουσιν. Λυτρώσεται Κύριος ψυχὰς δούλων αὐτοῦ, καὶ οὐ μὴ πλημμελήσουσι πάντες οἱ ἐλπίζοντες ἐπ᾿ αὐτόν. • μὲν οὖν τῆς ἀρετῆς ἐρασταὶ τοσούτων ἀγαθῶν ἀπολαύσουσιν. Οἱ δὲ πονηρίᾳ συζῶντες προσφυᾶ δέξονται τὴν τελευτὴν τῇ ζωῇ, καὶ πονηρᾶς βιοτῆς πονηρὸν ἔσται τὸ τέλος. Οἱ δὲ τοῦ Θεοῦ τὴν θεραπείαν ἑλόμενοι, καὶ τὴν εἰς αὐτὸν ἐλπίδα κτησάμενοι, τῆς παρ᾿ αὐτοῦ τεύξονται σωτηρίας · ἅτε δὴ πλημμελῆσαι παντελῶς εἰς τοὺς ὑπ᾿ αὐτοῦ τεθέντας οὐκ ἀνασχόμενοι νόμους. Καὶ
« Thanatos hamartōlōn ponēros; kai hoi misountes ton dikaion plēmmelēsousin. Lytrōsetai Kyrios psychas doulōn autou, kai ou mē plēmmelēsousi pantes hoi elpizontes ep᾿ auton. • men oun tēs aretēs erastai tosoutōn agathōn apolausousin. Hoi de ponērią syzōntes prosphya dexontai tēn teleutēn tę̄ zōę̄, kai ponēras biotēs ponēron estai to telos. Hoi de tou Theou tēn therapeian helomenoi, kai tēn eis auton elpida ktēsamenoi, tēs par᾿ autou teuxontai sōtērias ; hate dē plēmmelēsai pantelōs eis tous hyp᾿ autou tethentas ouk anaschomenoi nomous. Kai
"The death of sinners is evil, and those who hate the righteous will go wrong. The Lord will redeem the souls of his servants, and none who hope in him will go wrong." The lovers of virtue, then, will enjoy so many good things. But those who live with wickedness will receive an end suited to their life, and an evil life will have an evil end. But those who have chosen the service of God and acquired hope in him will obtain salvation from him, since they would not bear to offend at all against the laws he has laid down.
Chapter 34
34.1PG 80 80:1109
• Ψαλμὸς τῷ Δαβίδ. • Καὶ τοῦτον ὡσαύτως τὸν ψαλμὸν εἴρηκεν ὁ μακάριος Δαβίδ, ὑπὸ τοῦ Σαούλ διωκόμενος · μέμνηται δὲ καὶ τῆς τοῦ Δωὴκ πονηρίας. Αὐτὸς γὰρ ἐμήνυσε τῷ Σαούλ τὰ κατὰ τὸν Αβιμέλεχ τὸν ἱερέα, καὶ πρόξενος τῆς πολλῆς ἐκείνης μιαιφονίας ἐγένετο· μέμνηται δὲ καὶ τῶν Ζιφαίων, καὶ τῶν ἄλλων, οἳ τῷ Σαούλ τὸν Δαβίδ κατεμήνυον, ὡς αὐτὰ διδάξει τὰ ῥήματα. « Δίκασον, Κύριε, τοὺς ἀδικοῦντάς με · πολέμησον τοὺς πολεμοῦντάς με. » Καλὴ τῶν εἰρημένων ἡ τάξις, καὶ τῇ τοῦ δικαίου πρέπουσα εὐχῇ. Ἤτησε γὰρ πρότερον δικάσαι τὸν τῶν ὅλων Θεὸν, εἶθ' οὕτως ἐπαγαγεῖν τῆς τιμωρίας τὴν ψῆφον.
• Psalmos tǭ Dabid. • Kai touton hōsautōs ton psalmon eirēken ho makarios Dabid, hypo tou Saoul diōkomenos ; memnētai de kai tēs tou Dōēk ponērias. Autos gar emēnyse tǭ Saoul ta kata ton Abimelech ton hierea, kai proxenos tēs pollēs ekeinēs miaiphonias egeneto; memnētai de kai tōn Ziphaiōn, kai tōn allōn, hoi tǭ Saoul ton Dabid katemēnyon, hōs auta didaxei ta rhēmata. « Dikason, Kyrie, tous adikountas me ; polemēson tous polemountas me. » Kalē tōn eirēmenōn hē taxis, kai tę̄ tou dikaiou prepousa euchę̄. Ētēse gar proteron dikasai ton tōn holōn Theon, eith' houtōs epagagein tēs timōrias tēn psēphon.
"A psalm of David." This psalm too the blessed David spoke likewise when pursued by Saul. He also recalls the wickedness of Doeg; for he informed Saul about Abimelech the priest and caused that great bloodshed. He also recalls the Ziphites and the others who informed Saul about David, as the words themselves will teach. "Judge, O Lord, those who wrong me; fight those who fight me." The order of the words is fine and fitting for a righteous man's prayer. For he asked first that the God of all judge, and only then pronounce the sentence of punishment.
34.2PG 80 80:1109
· Ἐπιλαβοῦ ὅπλου, καὶ θυρεοῦ, καὶ ἀνάστηθι εἰς τὴν βοήθειάν μου. Ἔκχεον ῥομφαίαν, καὶ σύγκλεισον ἐξεναντίας τῶν καταδιωκόντων με. » Πολέμου μνημονεύσας, ἀναγκαίως καὶ τῶν ὅπλων τὰ εἴδη προστέθεικε, τῷ σχήματι τῆς πανοπλίας ἐκδειματῶν τοὺς πονηρίᾳ συζῶντας. Οὐδὲ γὰρ τοσούτοις· ὅπλοις ἐκέχρητο ὁ Θεὸς κολάζων τοὺς ἀδικοῦντας· ἀρκεῖ δὲ αὐτῷ λόγος εἰς τιμωρίαν ἐσχάτην. « Εἶπον τῇ ψυχῇ μου· Σωτηρία σού εἰμι ἐγώ. › ᾿Αρκεῖ μοι ὁ σὸς λόγος εἰς σωτηρίαν. Ἐπειδὴ γὰρ ὅπλων ὁ προφήτης ἐμνημόνευσεν, εἰκότως ἐδίδαξεν, ὡς οὐ χρήζει τοιούτων ὑπουργῶν ὁ Θεὸς, ἀλλὰ λόγῳ μόνῳ κἀκείνους κολάζει, καὶ τούτους εὐεργετεῖ.
; Epilabou hoplou, kai thyreou, kai anastēthi eis tēn boētheian mou. Ekcheon rhomphaian, kai synkleison exenantias tōn katadiōkontōn me. » Polemou mnēmoneusas, anankaiōs kai tōn hoplōn ta eidē prostetheike, tǭ schēmati tēs panoplias ekdeimatōn tous ponērią syzōntas. Oude gar tosoutois; hoplois ekechrēto ho Theos kolazōn tous adikountas; arkei de autǭ logos eis timōrian eschatēn. « Eipon tę̄ psychę̄ mou; Sōtēria sou eimi egō. › ᾿Arkei moi ho sos logos eis sōtērian. Epeidē gar hoplōn ho prophētēs emnēmoneusen, eikotōs edidaxen, hōs ou chrēzei toioutōn hypourgōn ho Theos, alla logǭ monǭ kakeinous kolazei, kai toutous euergetei.
"Take hold of weapon and shield, and rise up for my help. Draw the sword and close the way against those who pursue me." Having mentioned war, he necessarily added the kinds of weapons, frightening those who live in wickedness with the image of full armor. For God did not use so many weapons in punishing wrongdoers; a word is enough for him for the utmost punishment. "Say to my soul: I am your salvation." "Your word suffices me for salvation." Since the prophet mentioned weapons, he fittingly taught that God needs no such assistants, but by a word alone both punishes the one and benefits the other.
34.4PG 80 80:1109
« Αἰσχυνθήτωσαν, καὶ ἐντραπήτωσαν οἱ ζητοῦντες τὴν ψυχήν μου, ἀποστραφήτωσαν εἰς τὰ ὀπίσω, καὶ καταισχυνθήτωσαν οἱ λογιζόμενοί μοι κακά. » Διαμάρτωσι, φησὶν, ὧν τυρεύουσι, καὶ γένηται αὐτοῖς αἰσχύνη τῆς πονηρίας ἐπικαρπία.
« Aischynthētōsan, kai entrapētōsan hoi zētountes tēn psychēn mou, apostraphētōsan eis ta opisō, kai kataischynthētōsan hoi logizomenoi moi kaka. » Diamartōsi, phēsin, hōn tyreuousi, kai genētai autois aischynē tēs ponērias epikarpia.
"Let those who seek my soul be put to shame and confounded; let those who devise evils against me be turned back and put to shame." "May they fail," he says, "in what they contrive, and may shame be the fruit of their wickedness."
34.5PG 80 80:1109
« Γενηθήτωσαν ὡσεὶ χνοῦς κατὰ πρόσωπον ἀνέμου, καὶ ἄγγελος Κυρίου ἐκθλίβων αὐτούς. » Τοῦτο καὶ ἐν τῷ πρώτῳ ψαλμῷ τέθεικεν· «Οὐχ οὕτως οἱ ἀσεβεῖς, οὐχοὕτως· ἀλλ᾽ ἢ ὡσεὶ χνοῦς, ὃν ἐκρίπτει ὁ ἄνεμος ἀπὸ προσώπου τῆς γῆς.»
« Genēthētōsan hōsei chnous kata prosōpon anemou, kai angelos Kyriou ekthlibōn autous. » Touto kai en tǭ prōtǭ psalmǭ tetheiken; «Ouch houtōs hoi asebeis, ouchoutōs; all᾽ ē hōsei chnous, hon ekriptei ho anemos apo prosōpou tēs gēs.»
"Let them become like chaff before the wind, with the angel of the Lord pressing them hard." He put this in the first psalm too: "Not so the ungodly, not so, but like the chaff which the wind drives from the face of the earth."
34.6PG 80 80:1109
« Γενηθήτω ἡ ὁδὸς αὐτῶν σκότος, καὶ ὀλί σθημα, καὶ ἄγγελος Κυρίου καταδιώκων αὐτούς. » Τρέψον αὐτοὺς εἰς φυγὴν, τοῖς ἀοράτοις ἀγγέλοις ἐπιτρέπων τὴν δίωξιν. Οὕτως εὑρίσκομεν καὶ τοὺς Ασσυρίους ὑπ᾽ ἀγγέλου ἀναιρεθέντας, καὶ τῶν Αἰγυπτίων τὰ πρωτότοκα ὁ ὀλοθρευτής διέφθειρε. Σκότος δὲ καὶ ὀλίσθημα τὴν κατάπτωσιν λέγει. Οἵ τε γὰρ προσπταίοντες, καὶ οἱ τὸν ὅλισθον ὑπομένοντες, καταπίπτουσιν. Καὶ δεικνὺς τῆς εὐχῆς τὸ δίκαιον, ἐπάγει· «Ὅτι δωρεάν ἔκρυψάν μοι διαφθοράν παγίδος αὐτῶν· μάτην ὠνείδισαν τὴν ψυχήν μου. ᾿Αδίκοις γὰρ, φησὶν, ἐπιβουλαῖς κέχρηνται κατ' ἐμοῦ. Τὸ δὲ ὠνείδισαν, ὑπώρυξαν ὁ Σύμμαχος εἴρηκεν. Αἰνίττεται δὲ τὸν κρύβδην κατασκευαζόμενον όλεθρον.
« Genēthētō hē hodos autōn skotos, kai oli sthēma, kai angelos Kyriou katadiōkōn autous. » Trepson autous eis phygēn, tois aoratois angelois epitrepōn tēn diōxin. Houtōs heuriskomen kai tous Assyrious hyp᾽ angelou anairethentas, kai tōn Aigyptiōn ta prōtotoka ho olothreutēs diephtheire. Skotos de kai olisthēma tēn kataptōsin legei. Hoi te gar prosptaiontes, kai hoi ton holisthon hypomenontes, katapiptousin. Kai deiknys tēs euchēs to dikaion, epagei; «Hoti dōrean ekrypsan moi diaphthoran pagidos autōn; matēn ōneidisan tēn psychēn mou. ᾿Adikois gar, phēsin, epiboulais kechrēntai kat' emou. To de ōneidisan, hypōryxan ho Symmachos eirēken. Ainittetai de ton krybdēn kataskeuazomenon olethron.
"Let their way be darkness and slipperiness, with the angel of the Lord pursuing them." "Turn them to flight, entrusting the pursuit to the invisible angels." So we find that the Assyrians were destroyed by an angel, and the destroyer slew the firstborn of the Egyptians. By darkness and slipperiness he means their fall; for those who stumble and those who slip both fall. And showing the justice of the prayer, he adds: "For without cause they hid for me the destruction of their snare; in vain they reproached my soul." "For they use unjust plots against me." For "reproached" Symmachus said "dug under." He hints at the destruction prepared in secret.
34.8PG 80 80:1111
Ἐλθέτω αὐτῷ παγὶς ἣν οὐ γινώσκει · καὶ ἡ θήρα ἣν ἔκρυψε συλλαβέτω αὐτὸν · καὶ ἐν τῇ παγίδι πεσεῖται ἐν αὐτῇ. › Οἷς κατασκευάζουσι, φησὶ, περιπέσοιεν, καὶ τοῖς οἰκείοις δικτύοις ἐμπέσοιεν· ἀπροσδόκητον ὑπομείναιεν θήραν · τοῦτο γὰρ εἶπε, · παγὶς ἣν οὐ γινώσκει.
Elthetō autǭ pagis hēn ou ginōskei ; kai hē thēra hēn ekrypse syllabetō auton ; kai en tę̄ pagidi peseitai en autę̄. › Hois kataskeuazousi, phēsi, peripesoien, kai tois oikeiois diktyois empesoien; aprosdokēton hypomeinaien thēran ; touto gar eipe, ; pagis hēn ou ginōskei.
"Let a snare he does not know come upon him, and let the hunt he hid catch him, and in the snare he will fall into it." "May they fall," he says, "into what they prepare and be caught in their own nets; may they suffer an unexpected hunt." For this is what he said: "a snare he does not know."
34.9PG 80 80:1111
« Ἡ δὲ ψυχή μου ἀγαλλιάσεται ἐπὶ τῷ Κυρίῳ· τερφθήσεται ἐπὶ τῷ σωτηρίῳ αὐτοῦ. Πάντα τὰ ὀστᾶ μου ἐροῦσι· Κύριε, Κύριε, τίς ὅμοιός σοι;» Ἐγὼ δὲ καὶ θυμηδίαν καὶ εὐφροσύνην ἐπὶ τοῖς σοῖς ἀγαθοῖς καρπώσομαι, Δέσποτα, καὶ διὰ πάντων μου τῶν μορίων μόνον σε εἶναι βοήσω Θεόν. Τὸ γὰρ, • Τις ὅμοιός σοι;» τοῦτο δηλοῖ, ὅτι Μόνος ὑπάρχεις Θεὸς, κατὰ πάντων ἔχων τὸ κράτος. « Ῥυόμενος πτωχὸν ἐκ χειρὸς στερεωτέρων αὐτοῦ, καὶ πτωχὸν καὶ πένητα ἀπὸ τῶν διαρπαζόντων αὐτόν. » Οὐκ ἐᾷς γὰρ ὑπὸ τῶν δυνατωτέρων πολιορκεῖσθαι τοὺς πενεστέρους· ἀλλὰ κἀκείνους ἄγχεις, καὶ τούτοις ἐπαμύνεις.
« Hē de psychē mou agalliasetai epi tǭ Kyriǭ; terphthēsetai epi tǭ sōtēriǭ autou. Panta ta osta mou erousi; Kyrie, Kyrie, tis homoios soi?» Egō de kai thymēdian kai euphrosynēn epi tois sois agathois karpōsomai, Despota, kai dia pantōn mou tōn moriōn monon se einai boēsō Theon. To gar, • Tis homoios soi?» touto dēloi, hoti Monos hyparcheis Theos, kata pantōn echōn to kratos. « Rhyomenos ptōchon ek cheiros stereōterōn autou, kai ptōchon kai penēta apo tōn diarpazontōn auton. » Ouk eąs gar hypo tōn dynatōterōn poliorkeisthai tous penesterous; alla kakeinous ancheis, kai toutois epamyneis.
"But my soul will exult in the Lord; it will delight in his salvation. All my bones will say, Lord, Lord, who is like you?" "But I will reap cheer and gladness at your good gifts, Master, and with all my members I will cry that you alone are God." For "Who is like you?" shows this: "You alone are God, holding power over all." "Rescuing the poor from the hand of those stronger than he, and the poor and needy from those who plunder him." "For you do not let the poorer be besieged by the more powerful, but you choke the one and defend the other."
34.11PG 80 80:1111
« ᾿Αναστάντες μοι μάρτυρες ἄδικοι, ἃ οὐκ ἐγίνωσκον, ἠρώτων με. » Συκοφαντίαν, φησὶν, ὑπέμεινα, ἃ μηδὲ ἐλογισάμην, κατηγορούμενος. Ἐπειδὴ γὰρ ὑπὸ τοῦ φθόνου βαλλόμενος ὁ Σαούλ, τυραννήσειν αὐτὸν ὑπώπτευε, καὶ τούτου χάριν πολεμῶν διετέλει· χώραν λαβόντες οἱ βασκαίνοντες, τὰς κατ' αὐτοῦ συκοφαντίας οὐκ ἔληγον ῥάπτοντες. Τούτους μάρτυρας ὀνομάζει ψευδεῖς. Ἐκ τούτων ἦν ὁ Δωὴκ, ἐκ τούτων οἱ Ζιφαῖοι, καὶ ἕτεροι πρὸς τούτοις πολλοί.
« ᾿Anastantes moi martyres adikoi, ha ouk eginōskon, ērōtōn me. » Sykophantian, phēsin, hypemeina, ha mēde elogisamēn, katēgoroumenos. Epeidē gar hypo tou phthonou ballomenos ho Saoul, tyrannēsein auton hypōpteue, kai toutou charin polemōn dietelei; chōran labontes hoi baskainontes, tas kat' autou sykophantias ouk elēgon rhaptontes. Toutous martyras onomazei pseudeis. Ek toutōn ēn ho Dōēk, ek toutōn hoi Ziphaioi, kai heteroi pros toutois polloi.
"Unjust witnesses rose up against me; they asked me things I did not know." "I suffered slander," he says, "accused of what I had not even thought of." For since Saul, struck by envy, suspected that he would seize power, and for this reason kept making war on him, the envious took the opportunity and did not stop stitching together slanders against him. These he calls false witnesses. Doeg was one of them, the Ziphites were of them, and many others besides.
34.12PG 80 80:1111
« ᾿Ανταπεδίδουν μοι πονηρὰ ἀντὶ τῶν ἀγαθῶν, καὶ ἀτεκνίαν ' τῇ ψυχῇ μου. » Ἐγὼ μὲν γὰρ ὁ τὸν Γολιάθ ἀνεῖλον θρασυνόμενον, καὶ κατὰ παντὸς νεανιευόμενον τοῦ λαοῦ, καὶ ἀλλοφύλους κατηγωνισάμην πολλάκις, καὶ τοῖς πνευματικοῖς κρούμασι τῆς δαιμονικῆς αὐτὸν ἠλευθέρουν μανίας· αὐτὸς δὲ μοι πολεμῶν οὐ παύεται, θανάτῳ παραδοῦναι καὶ λήθῃ βουλόμενος. ᾿Ατεκνίαν γὰρ τὴν λήθην ὠνόμασεν, ὡς διὰ τῶν παίδων φυλαττομένης τῆς μνήμης. Διὸ καὶ ὁ τῶν ὅλων Θεὸς διὰ Ἡσαΐου τοῦ προφήτου φησί · « Μὴ λεγέτω ὁ εὐνοῦχος, ὅτι Ἐγώ εἰμι ξύλον ξηρόν· ὅτι τάδε λέγει Κύριος τοῖς εὐνούχοις τοῖς ἐκλεγομένοις· "Α ἐγὼ θέλω, δώσω αὐτοῖς ἐν τῷ οἴκῳ μου, ἐν τῷ τείχει μου τόπον θαυμαστὸν, καὶ ὄνομα ἀγαθὸν, κρεῖττον υἱῶν καὶ θυγατέρων. »
« ᾿Antapedidoun moi ponēra anti tōn agathōn, kai ateknian ' tę̄ psychę̄ mou. » Egō men gar ho ton Goliath aneilon thrasynomenon, kai kata pantos neanieuomenon tou laou, kai allophylous katēgōnisamēn pollakis, kai tois pneumatikois kroumasi tēs daimonikēs auton ēleutheroun manias; autos de moi polemōn ou pauetai, thanatǭ paradounai kai lēthę̄ boulomenos. ᾿Ateknian gar tēn lēthēn ōnomasen, hōs dia tōn paidōn phylattomenēs tēs mnēmēs. Dio kai ho tōn holōn Theos dia Hēsaïou tou prophētou phēsi ; « Mē legetō ho eunouchos, hoti Egō eimi xylon xēron; hoti tade legei Kyrios tois eunouchois tois eklegomenois; "A egō thelō, dōsō autois en tǭ oikǭ mou, en tǭ teichei mou topon thaumaston, kai onoma agathon, kreitton huiōn kai thygaterōn. »
"They repaid me evil for good, and childlessness to my soul." "For I killed Goliath, who was insolent and swaggering against the whole people; I often fought the foreigners and freed him from demonic madness with spiritual music; yet he does not stop making war on me, wishing to hand me over to death and oblivion." He named oblivion childlessness, since memory is preserved through children. That is why the God of all says through Isaiah the prophet: "Let not the eunuch say, I am a dry tree. For thus says the Lord to the eunuchs who choose what I will: I will give them in my house, within my wall, a wonderful place and a good name, better than sons and daughters."
34.13PG 80 80:1113
« Ἐγὼ δὲ ἐν τῷ αὐτοὺς παρενοχλεῖν μοι ἐνεδυόμην σάκκον, καὶ ἐταπείνουν ἐν νηστείᾳ τὴν ψυχήν μου, καὶ ἡ προσευχή μου εἰς κόλπον μου ἀποστραφήσεται. · Ἐντεῦθεν παιδευόμεθα πῶς δεῖ λύειν τὰς συμφοράς· σάκκον γὰρ, φησὶν, ἀμπεχόμενος, καὶ νηστείᾳ κατατηκόμενος, τῷ Θεῷ τὴν ἱκετηρίαν προσέφερον· καὶ ἐδεχόμην τῆς αἰτήσεως τοὺς καρπούς. «Τὸ γὰρ, « Καὶ ἡ προσευχή μου εἰς κόλπον μου ἀποστραφήσεται, » τοῦτο σημαίνει ἀντὶ τοῦ, Προσευχόμενος ἐδεχόμην παρὰ τοῦ Θεοῦ τὰς αἰτήσεις, καὶ τὸν κόλπον μου ἐπλήρουν.
« Egō de en tǭ autous parenochlein moi enedyomēn sakkon, kai etapeinoun en nēsteią tēn psychēn mou, kai hē proseuchē mou eis kolpon mou apostraphēsetai. ; Enteuthen paideuometha pōs dei lyein tas symphoras; sakkon gar, phēsin, ampechomenos, kai nēsteią katatēkomenos, tǭ Theǭ tēn hiketērian prosepheron; kai edechomēn tēs aitēseōs tous karpous. «To gar, « Kai hē proseuchē mou eis kolpon mou apostraphēsetai, » touto sēmainei anti tou, Proseuchomenos edechomēn para tou Theou tas aitēseis, kai ton kolpon mou eplēroun.
"But when they troubled me, I put on sackcloth and humbled my soul with fasting, and my prayer will return into my bosom." From this we are taught how misfortunes should be undone. "Wearing sackcloth," he says, "and wasting away with fasting, I offered supplication to God, and I received the fruits of my request." For "and my prayer will return into my bosom" means: "When I prayed I received my requests from God and filled my bosom."
34.14PG 80 80:1113
« Ὡς " πλησίον, ὡς ἀδελφὸν ἡμέτερον, οὕτως εὐηρέστουν· ὡς πενθῶν καὶ σκυθρωπάζων, οὕτως ἐταπεινούμην. » Πᾶσαν αὐτῷ, φησὶ, θεραπείαν, ὡς ἀδελφῷ γνησίῳ προσέφερον, καὶ ἀσχάλλοντος καὶ πενθοῦντος ἐμιμούμην ταπείνωσιν, οὐκ ἀνασχόμένος μεγαφρονεῖν ἐπὶ τοῖς κατορθώμασι. Τοῦτο καὶ ἡ ἱστορία διδάσκει. Τοῦ γὰρ Σαούλ εἰρηκότος ἐκεῖ, « Σὺ τέκνον Δαβίδ; ἀπεκρίνατο λέγων· Δοῦλος σὸς, κύριέ μου βασιλεῦ. » Καὶ πάλιν· « Ἵνα τί διώκει ὁ κύριός μου ὁ βασιλεὺς ὀπίσω κυνὸς τεθνηκότος, καὶ ὀπίσω ψύλλου ἑνός; ›
« Hōs " plēsion, hōs adelphon hēmeteron, houtōs euērestoun; hōs penthōn kai skythrōpazōn, houtōs etapeinoumēn. » Pasan autǭ, phēsi, therapeian, hōs adelphǭ gnēsiǭ prosepheron, kai aschallontos kai penthountos emimoumēn tapeinōsin, ouk anaschomenos megaphronein epi tois katorthōmasi. Touto kai hē historia didaskei. Tou gar Saoul eirēkotos ekei, « Sy teknon Dabid? apekrinato legōn; Doulos sos, kyrie mou basileu. » Kai palin; « Hina ti diōkei ho kyrios mou ho basileus opisō kynos tethnēkotos, kai opisō psyllou henos? ›
"As a neighbor, as our brother, so I pleased him; as one mourning and sad, so I humbled myself." "I offered him every service," he says, "as to a true brother, and imitated the humility of one grieving and mourning, not allowing myself to be proud of my achievements." The history too teaches this. For when Saul said there, "Is it you, my child David?" he answered, "Your servant, my lord the king." And again: "Why does my lord the king pursue after a dead dog and after a single flea?"
34.15PG 80 80:1113
« Καὶ κατ᾿ ἐμοῦ ηὐφράνθησαν, καὶ συνήχθησαν· συνήχθησαν ἐπ᾿ ἐμὲ μάστιγες , καὶ οὐκ ἔγνων. » Αὐτοὶ δὲ μετὰ πλήθους ἐπῄεσαν, ἀνελεῖν με προσδοκῶντες, καὶ ἐξαπιναίως προσέβαλλον, ἑλεῖν ἀγνοοῦντα πειρώμενοι. Τὸ γὰρ, « Συνήχθησαν ἐπ᾿ ἐμὲ μάστιγες, καὶ οὐκ ἔγνων, » οὕτως ἡρμήνευσεν ὁ Σύμμαχος, Συνήγοντο κατ᾿ ἐμοῦ πλῆκται, καὶ οὐκ ᾔδειν. « Διεσχίσθησαν, καὶ οὐ κατενύγησαν. » Καὶ διαμαρτόντες, φησὶ, τῆς ἐλπίδος, καὶ σκεδασθέντες,, οὐ μετεμελήθησαν ἐφ' οἷς κακῶς ἐβουλεύσαντο· ἀλλ᾽ αὖθις τοῖς αὐτοῖς ἐπεχείρησαν.
« Kai kat᾿ emou ēuphranthēsan, kai synēchthēsan; synēchthēsan ep᾿ eme mastiges , kai ouk egnōn. » Autoi de meta plēthous epę̄esan, anelein me prosdokōntes, kai exapinaiōs proseballon, helein agnoounta peirōmenoi. To gar, « Synēchthēsan ep᾿ eme mastiges, kai ouk egnōn, » houtōs hērmēneusen ho Symmachos, Synēgonto kat᾿ emou plēktai, kai ouk ę̄dein. « Dieschisthēsan, kai ou katenygēsan. » Kai diamartontes, phēsi, tēs elpidos, kai skedasthentes,, ou metemelēthēsan eph' hois kakōs ebouleusanto; all᾽ authis tois autois epecheirēsan.
"And against me they rejoiced and gathered together; scourges gathered against me, and I did not know." "They came with a crowd, expecting to kill me, and attacked suddenly, trying to catch me unawares." "Scourges gathered against me, and I did not know" Symmachus rendered thus: "Strikers gathered against me, and I did not know." "They were split apart and were not pierced with remorse." "Though they failed in their hope and were scattered," he says, "they did not repent of their evil counsels, but attempted the same things again."
34.16PG 80 80:1113
· Ἐπείρασάν με, ἐξεμυκτήρισάν με μυκτηρισμῷ ἔβρυξαν ἐπ᾿ ἐμὲ τοὺς ὀδόντας αὐτῶν. › Διὰ πάσης, φησὶν, ὥδευσαν πείρας, τὸν οἰκεῖον θυμὲν ἐμπλῆσαι βουλόμενοι· ποτὲ μὲν γὰρ ἀπατηλοῖς χρώμενοι λόγοις ἀγρεύειν ἐπειρῶντο, ποτὲ δὲ λεόν τειον ἐβρύχοντο φονῶντες.
; Epeirasan me, exemyktērisan me myktērismǭ ebryxan ep᾿ eme tous odontas autōn. › Dia pasēs, phēsin, hōdeusan peiras, ton oikeion thymen emplēsai boulomenoi; pote men gar apatēlois chrōmenoi logois agreuein epeirōnto, pote de leon teion ebrychonto phonōntes.
"They tested me, they mocked me with mockery, they gnashed their teeth at me." "They went through every trial," he says, "wishing to sate their anger. Sometimes they tried to hunt me with deceitful words, sometimes they roared like lions, thirsting for blood."
34.17PG 80 80:1115
« Κύριε, πότε ἐπόψῃ;» Τοῦτο δὲ οὐκ ἐγκαλῶν εἶπεν, ἀλλὰ ποθῶν τὴν βοήθειαν. Πότε, φησὶν, ἐπιφαίνῃ καὶ ἐπαμύνεις ἡδικημένῳ;
« Kyrie, pote epopsę̄?» Touto de ouk enkalōn eipen, alla pothōn tēn boētheian. Pote, phēsin, epiphainę̄ kai epamyneis hēdikēmenǭ?
"O Lord, when will you look on?" He said this not in reproach but longing for help: "When," he says, "will you appear and defend the one who is wronged?"
34.18PG 80 80:1115
« ᾿Αποκατάστησον τὴν ψυχήν μου ἀπὸ τῆς κακουργίας αὐτῶν. » Κρείττονά μου τὴν ψυχὴν τῶν μηχανημάτων αὐτῶν ἀπόφηνον. « Ῥῦσαι ἀπὸ λεόντων τὴν μονογενῆ μου. » Εἰρηκὼς ἄνω, • Ἔβρυξαν ἐπ᾿ ἐμὲ τοὺς ὀδόντας αὐτῶν· · ἴδιος δὲ τῶν λεόντων ὁ βρυχμός · εἰκότως αὐτοὺς καὶ λέοντας προσηγόρευσε, τὸ ὠμοβόρον καὶ θηριώδες ἐξελέγχων τῆς γνώμης. Τὴν μονογενῆ δὲ μου ὁ Σύμμαχος τὴν μονότητά μου εἴρηκεν, ἀντὶ τοῦ, τὴν πάσης ἀνθρωπίνης ἔρημον βοηθείας.
« ᾿Apokatastēson tēn psychēn mou apo tēs kakourgias autōn. » Kreittona mou tēn psychēn tōn mēchanēmatōn autōn apophēnon. « Rhysai apo leontōn tēn monogenē mou. » Eirēkōs anō, • Ebryxan ep᾿ eme tous odontas autōn; ; idios de tōn leontōn ho brychmos ; eikotōs autous kai leontas prosēgoreuse, to ōmoboron kai thēriōdes exelenchōn tēs gnōmēs. Tēn monogenē de mou ho Symmachos tēn monotēta mou eirēken, anti tou, tēn pasēs anthrōpinēs erēmon boētheias.
"Restore my soul from their evildoing." "Make my soul stronger than their contrivances." "Rescue my only-begotten one from lions." Having said above, "They gnashed their teeth at me," and gnashing being proper to lions, he fittingly called them lions too, exposing the savage and beastly nature of their mind. For "my only-begotten one" Symmachus said "my loneliness," that is, "my soul, bereft of all human help."
34.19PG 80 80:1115
« Ἐξομολογήσομαί σοι, Κύριε, ἐν ἐκκλησίᾳ πολλῇ, ἐν λαῷ βαρεῖ αἰνέσω σε. » Τὸ δὲ « ἐν λαῷ βαρεῖ , » ὁ Σύμμαχος ἐν λαῷ παμπληθεῖ εἴρηκε. Πρόῤῥησις δὲ ἦν αὕτη, καὶ πρόῤῥησις δεξαμένη τέλος. Ἐν πάσῃ γὰρ γῇ καὶ θαλάσσῃ ὑμνεῖ τὸν Θεὸν καὶ διὰ τῶν πεπιστευκότων ὁ θεῖος Δαβίδ· Ἐκκλησίαν γὰρ πολλὴν, καὶ παμπληθῆ λαὸν τὰς κατὰ τὴν οἰκουμένην Ἐκκλησίας καλεῖ.
« Exomologēsomai soi, Kyrie, en ekklēsią pollę̄, en laǭ barei ainesō se. » To de « en laǭ barei , » ho Symmachos en laǭ pamplēthei eirēke. Prorrhēsis de ēn hautē, kai prorrhēsis dexamenē telos. En pasę̄ gar gę̄ kai thalassę̄ hymnei ton Theon kai dia tōn pepisteukotōn ho theios Dabid; Ekklēsian gar pollēn, kai pamplēthē laon tas kata tēn oikoumenēn Ekklēsias kalei.
"I will confess you, O Lord, in a great assembly; among a weighty people I will praise you." For "among a weighty people" Symmachus said "among a very numerous people." This was a prediction, and a prediction that has been fulfilled. For in every land and sea the divine David hymns God through those who have believed. He calls the churches throughout the world a great assembly and a very numerous people.
34.20PG 80 80:1115
« Μὴ ἐπιχαρείησάν μοι οἱ ἐχθραίνοντές μοι ἀδίκως · οἱ μισοῦντές με δωρεὰν καὶ διανεύοντες ὀφθαλμοῖς. Ἐνταῦθα πάλιν τῶν Σαούλ παροξυνόντων ἐποιήσατο μνήμην, ὡς φιλίαν μὲν ὑποκρινομένων, τὰ πολεμίων δὲ δρώντων. Τοῦτο δὲ καὶ διά τῶν ἑξῆς σαφέστερον εἴρηκεν.
« Mē epichareiēsan moi hoi echthrainontes moi adikōs ; hoi misountes me dōrean kai dianeuontes ophthalmois. Entautha palin tōn Saoul paroxynontōn epoiēsato mnēmēn, hōs philian men hypokrinomenōn, ta polemiōn de drōntōn. Touto de kai dia tōn hexēs saphesteron eirēken.
"Let those who are my enemies unjustly not rejoice over me, those who hate me without cause and wink with their eyes." Here again he made mention of those who incited Saul, as pretending friendship but acting as enemies. He says this more clearly in what follows.
34.21PG 80 80:1115
« Ὅτι ἐμοὶ μὲν εἰρηνικὰ ἐλάλουν· καὶ ἐπ' ὀργὴν δόλους διελογίζοντο. » Φιλικοῖς γὰρ χρώμενοι λόγοις, ὡς ἐν γῇ τινι κρύπτειν, τὴν ὀργὴν ἐπειρῶντο, δόλου πλήρη τὴν διάνοιαν ἔχοντες.
« Hoti emoi men eirēnika elaloun; kai ep' orgēn dolous dielogizonto. » Philikois gar chrōmenoi logois, hōs en gę̄ tini kryptein, tēn orgēn epeirōnto, dolou plērē tēn dianoian echontes.
"For to me they spoke peaceable words, and in anger they devised deceits." For using friendly words, they tried to hide their anger as though in the ground, having a mind full of deceit.
34.22PG 80 80:1115
« Καὶ δὲ ἐπλάτυναν ἐπ᾿ ἐμὲ τὸ στόμα αὐτῶν, εἶπον· Εὖγε, εὖγε, εἶδον οἱ ὀφθαλμοὶ ἡμῶν. » Θεασάμενοι δὲ με τῆς ἐπιβουλῆς αἰσθόμενον, ἐγύμνωσαν λοιπὸν δε τὴν κεκρυμμένην δυσμένειαν, μετὰ φωνῆς ἐφηδόμενοι ταῖς ἐμαῖς συμφοραῖς.
« Kai de eplatynan ep᾿ eme to stoma autōn, eipon; Euge, euge, eidon hoi ophthalmoi hēmōn. » Theasamenoi de me tēs epiboulēs aisthomenon, egymnōsan loipon de tēn kekrymmenēn dysmeneian, meta phōnēs ephēdomenoi tais emais symphorais.
"And they opened their mouth wide against me; they said, Aha, aha, our eyes have seen it." "Seeing that I had perceived the plot, they then laid bare their hidden hostility, gloating aloud over my misfortunes."
34.23PG 80 80:1115
«Εἶδες, Κύριε, μὴ παρασιωπήσῃς, Κύριε, μὴ ἀποστῆς ἀπ᾿ ἐμοῦ. Ἐξεγέρθητι, Κύριε, καὶ πρόσχες τῇ κρίσει μου, ὁ Θεός μου καὶ ὁ Κύριός μου, εἰς τὴν δίκην μου. » Κριτὴς εἶ, Δέσποτα, ἐφορᾷς ἅπαντα, καὶ οὐδέν σου διαφεύγει τὴν ἐποψίαν • μὴ παρίδῃς τὰ πεπραγμένα, μηδὲ τῆς σῆς με προνοίας ἔρημον καταστήσῃς· ἀλλὰ δίκασον, καὶ δὸς τὴν ψῆφον ταχέως. Τοῦτο δὲ καὶ τὰ ἐπαγόμενα δηλοῖ.
«Eides, Kyrie, mē parasiōpēsę̄s, Kyrie, mē apostēs ap᾿ emou. Exegerthēti, Kyrie, kai prosches tę̄ krisei mou, ho Theos mou kai ho Kyrios mou, eis tēn dikēn mou. » Kritēs ei, Despota, ephorąs hapanta, kai ouden sou diapheugei tēn epopsian • mē paridę̄s ta pepragmena, mēde tēs sēs me pronoias erēmon katastēsę̄s; alla dikason, kai dos tēn psēphon tacheōs. Touto de kai ta epagomena dēloi.
"You have seen, O Lord; do not keep silent; O Lord, do not stand far from me. Rouse yourself, O Lord, and attend to my judgment, my God and my Lord, to my cause." "You are judge, Master, you oversee all things, and nothing escapes your watch. Do not overlook what has been done, nor leave me bereft of your providence; but judge, and give the verdict quickly." What follows also shows this.
34.25PG 80 80:1117
« Κρῖνόν με, Κύριε, κατὰ τὴν δικαιοσύνην σου, Κύριε ὁ Θεός μου, καὶ μὴ ἐπιχαρείησάν μοι οἱ ἐχθροί μου. Μὴ εἴποισαν ἐν καρδίαις αὐτῶν· Εὖγε, εὖγε, τῇ ψυχῇ ἡμῶν, μηδὲ εἴποιεν· Κατεπίομεν αὐτόν. » Εἰ γὰρ ἀναβάλῃ τὴν δίκην, ᾧ Δέσποτα, ἐπιτωθάσουσι πάλιν ἐκεῖνοι, καὶ πρόφασιν θυμηδίας τὰς ἐμὰς ὀδύνας ποιήσονται, καὶ οἰκείαν εὐημερίαν ἡγήσονται τὴν ἐμὴν δυσκληρίαν.
« Krinon me, Kyrie, kata tēn dikaiosynēn sou, Kyrie ho Theos mou, kai mē epichareiēsan moi hoi echthroi mou. Mē eipoisan en kardiais autōn; Euge, euge, tę̄ psychę̄ hēmōn, mēde eipoien; Katepiomen auton. » Ei gar anabalę̄ tēn dikēn, hǭ Despota, epitōthasousi palin ekeinoi, kai prophasin thymēdias tas emas odynas poiēsontai, kai oikeian euēmerian hēgēsontai tēn emēn dysklērian.
"Judge me, O Lord, according to your righteousness, O Lord my God, and let my enemies not rejoice over me. Let them not say in their hearts, Aha, aha, to our soul; nor let them say, We have swallowed him up." "For if you put off the judgment, Master, they will mock again, make my pains an occasion of cheer, and count my misfortune their own prosperity."
34.27PG 80 80:1117
« Αἰσχυνθείησαν καὶ ἐντραπείησαν ἅμα οἱ ἐπιχαίρεντες τοῖς κακοῖς μου· ἐνδυσάσθωσαν αἰσχύνην καὶ ἐντροπὴν οἱ μεγαλοῤῥημονοῦντες ἐπ᾿ ἐμέ. » Κατάλληλος ἡ αἰσχύνη τοῖς ἐπικερτομοῦσι τοῖς πέλας· διὸ τοῖς ἀλαζόσι καὶ μεγαλοῤῥήμοσι ταύτην ὁ προφήτης ἐπηύξατο.
« Aischyntheiēsan kai entrapeiēsan hama hoi epichairentes tois kakois mou; endysasthōsan aischynēn kai entropēn hoi megalorrhēmonountes ep᾿ eme. » Katallēlos hē aischynē tois epikertomousi tois pelas; dio tois alazosi kai megalorrhēmosi tautēn ho prophētēs epēuxato.
"Let those who rejoice at my troubles be put to shame and confounded together; let those who speak boastfully against me be clothed with shame and confusion." Shame suits those who mock their neighbors; that is why the prophet prayed it upon the boastful and the big talkers.
34.28PG 80 80:1117
« ᾿Αγαλλιάσθωσαν καὶ εὐφρανθείησαν οἱ θέλοντες τὴν δικαιοσύνην μου, καὶ εἰπάτωσαν διαπαντὸς, Μεγαλυνθήτω ὁ Κύριος, οἱ θέλοντες τὴν εἰρήνην τοῦ δούλου αὐτοῦ. • ᾿Αγαλλόμενοι δὲ καὶ χαίροντες διατελέσοιεν οἱ τὰ ἀγαθά μοι βουλόμενοι, καὶ τῆς εἰρήνης τῆς ἐμῆς ἐφιέμενοι, καὶ ταύτης τυχόντα θεασάμενοι, σὲ τὸν Δεσπότην ὑμνήσαιεν.
« ᾿Agalliasthōsan kai euphrantheiēsan hoi thelontes tēn dikaiosynēn mou, kai eipatōsan diapantos, Megalynthētō ho Kyrios, hoi thelontes tēn eirēnēn tou doulou autou. • ᾿Agallomenoi de kai chairontes diatelesoien hoi ta agatha moi boulomenoi, kai tēs eirēnēs tēs emēs ephiemenoi, kai tautēs tychonta theasamenoi, se ton Despotēn hymnēsaien.
"Let those who desire my righteousness exult and be glad, and let them say continually, Let the Lord be magnified, those who desire the peace of his servant." "May those who wish me well and long for my peace continue exulting and rejoicing, and seeing me obtain it, may they hymn you, the Master."
34.29PG 80 80:1117
« Καὶ ἡ γλῶσσά μου μελετήσει τὴν δικαιοσύνην σου, ὅλην τὴν ἡμέραν τὸν ἔπαινόν σου. » Ἐγὼ δὲ τῆς σῆς προνοίας ἀπολαύσας, νύκτωρ καὶ μεθ᾽ ἡμέραν τὰς σὰς ἐντολὰς μελέτην ποιήσομαι, καὶ διηνεκῶς σου τὰς εὐεργεσίας ὑμνήσω. Τὸ γὰρ ὅλην τὴν ἡμέραν, πᾶσαν ἡμέραν ὁ Σύμμαχος εἴρηκε, τὸ διηνεκὲς διὰ τούτων σημαίνων. Ὁ μὲν οὖν ψαλμὸς τοῦτο ἔσχε τὸ τέλος. Παρακαλῶ δὲ τοὺς ἐντευξομένους, μηδὲ μίαν βλάβην ἐκ τῆς τοῦ δικαίου δέξασθαι προσευχῆς, μηδὲ πρόφασιν εἰς τὰς κατὰ τῶν ἐχθρῶν ἀρὰς ἐντεῦθεν κομίζεσθαι . συνιδεῖν δὲ, ὡς νομικὴν πολιτείαν, οὐκ εὐαγγελικὴν ὁ προφήτης μετῄει. Ὁ δὲ νόμος διαγορεύει ἀγαπῆσαι τὸν πλησίον, καὶ τὸν ἐχθρὸν μισῆσαι. Ὁ δὲ Δεσπότης Χριστὸς τὴν τελειοτάτην δεικνὺς ἀρετὴν, ἔφη, « Ἐῤῥέθη τοῖς ἀρχαίοις· ᾿Αγαπήσεις τὸν πλησίον σου, καὶ μισήσεις τὸν ἐχθρόν σου· ἐγὼ δὲ λέγω ὑμῖν· Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, εὐλογεῖτε τοὺς διώκοντας ὑμᾶς. » Συνῳδὰ δὲ τούτοις καὶ ὁ θεῖος ᾿Απόστολος ἔφη· « Εὐλογεῖτε, καὶ μὴ καταρᾶσθε. • Εἰς ταύτην τοίνυν τὴν διαφορὰν ἀποβλέποντες, γνῶτε τί μὲν ἁρμόττει τῷ νόμῳ, τί δὲ τῇ χάριτι. ῎Ἄλλως τε δὲ καὶ ὁ μακάριος Δαβὶδ οὐκ ἐπαρώμενος ταῦτα ἔλεγεν, ἀλλὰ προφητικῶς προὔλεγε τὰ πάντως ἐσόμενα. Ὅτι δὲ καὶ αὐτὸς κατὰ τὴν εὐαγγελικὴν νομοθεσίαν οὐκ ἠμύνατο τοὺς ἀδικοῦντας, ἀκούσατε αὐτοῦ λέγοντος· « Εἰ ἀνταπέδωκα τοῖς ἀνταποδιδοῦσί μοι κακὰ, ἀποπέσοιμι ἄρα ἀπὸ τῶν ἐχθρῶν μου κενὸς, καταδιώξαι ἄρα ὁ. ἐχθρὸς τὴν ψυχήν μου, καὶ καταλάβοι, καὶ καταπατήσαι το εἰς γῆν τὴν ζωήν μου, καὶ τὴν δόξαν μου εἰς χοῦν κατασκηνώσαι. » Καὶ οὐκ εἶπε μὲν ταῦτα, οὐκ ἔπραξε δὲ · τοῖς γὰρ δὲ λόγοις τὸ πέρας ἑπέθηκε, καὶ σαφέστερα τῶν ῥημάτων τὰ πράγματα. Δὶς μὲν γὰρ ὑποχείριον λαβὼν τὸν πολέμιον, οὐ μόνον αὐτὸς οὐκ ἀνεῖλεν, ἀλλὰ καὶ τοὺς ἀνελεῖν βουληθέντας ἐκώλυσεν· ἐν πολέμῳ δὲ πεσόντα πικρῶς ὡλοφύρατο , καὶ τὸν μεμηνυκότα τὸν θάνατον, ὡς ἐφηδόμενον καὶ ἀνῃρηκέναι νεανιευσάμενον, τῷ θανάτῳ παρέπεμψε. Ταῦτα δὲ διεξελθεῖν ἡναγκάσθην διὰ τοὺς ἐπαρωμένους, καὶ τὸν θεῖον Δαβὶδ εἰς μέσον παράγοντας, ἵνα τὴν μεγίστην τοῦ Δαβὶδ φιλοσοφίαν ἀρχέτυπον ἔχωσιν ὠφελείας.
« Kai hē glōssa mou meletēsei tēn dikaiosynēn sou, holēn tēn hēmeran ton epainon sou. » Egō de tēs sēs pronoias apolausas, nyktōr kai meth᾽ hēmeran tas sas entolas meletēn poiēsomai, kai diēnekōs sou tas euergesias hymnēsō. To gar holēn tēn hēmeran, pasan hēmeran ho Symmachos eirēke, to diēnekes dia toutōn sēmainōn. Ho men oun psalmos touto esche to telos. Parakalō de tous enteuxomenous, mēde mian blabēn ek tēs tou dikaiou dexasthai proseuchēs, mēde prophasin eis tas kata tōn echthrōn aras enteuthen komizesthai . synidein de, hōs nomikēn politeian, ouk euangelikēn ho prophētēs metę̄ei. Ho de nomos diagoreuei agapēsai ton plēsion, kai ton echthron misēsai. Ho de Despotēs Christos tēn teleiotatēn deiknys aretēn, ephē, « Errhethē tois archaiois; ᾿Agapēseis ton plēsion sou, kai misēseis ton echthron sou; egō de legō hymin; Agapate tous echthrous hymōn, eulogeite tous diōkontas hymas. » Synǭda de toutois kai ho theios ᾿Apostolos ephē; « Eulogeite, kai mē katarasthe. • Eis tautēn toinyn tēn diaphoran apoblepontes, gnōte ti men harmottei tǭ nomǭ, ti de tę̄ chariti. ᾿Allōs te de kai ho makarios Dabid ouk eparōmenos tauta elegen, alla prophētikōs proulege ta pantōs esomena. Hoti de kai autos kata tēn euangelikēn nomothesian ouk ēmynato tous adikountas, akousate autou legontos; « Ei antapedōka tois antapodidousi moi kaka, apopesoimi ara apo tōn echthrōn mou kenos, katadiōxai ara ho. echthros tēn psychēn mou, kai katalaboi, kai katapatēsai to eis gēn tēn zōēn mou, kai tēn doxan mou eis choun kataskēnōsai. » Kai ouk eipe men tauta, ouk epraxe de ; tois gar de logois to peras hepethēke, kai saphestera tōn rhēmatōn ta pragmata. Dis men gar hypocheirion labōn ton polemion, ou monon autos ouk aneilen, alla kai tous anelein boulēthentas ekōlysen; en polemǭ de pesonta pikrōs hōlophyrato , kai ton memēnykota ton thanaton, hōs ephēdomenon kai anę̄rēkenai neanieusamenon, tǭ thanatǭ parepempse. Tauta de diexelthein hēnankasthēn dia tous eparōmenous, kai ton theion Dabid eis meson paragontas, hina tēn megistēn tou Dabid philosophian archetypon echōsin ōpheleias.
"And my tongue will meditate on your righteousness, your praise all the day." "Having enjoyed your providence, I will make your commandments my meditation night and day and hymn your benefits continually." For "all the day" Symmachus said "every day," signifying continuity. So the psalm came to this end. But I urge those who will read it not to take any harm from the righteous man's prayer, nor to draw from it a pretext for curses against enemies, but to note that the prophet followed the way of life of the law, not of the Gospel. The law prescribes loving one's neighbor and hating one's enemy. But Christ the Lord, showing the most perfect virtue, said: "It was said to those of old, You shall love your neighbor and hate your enemy; but I say to you, Love your enemies, bless those who persecute you." In harmony with this the divine Apostle said, "Bless, and do not curse." Looking, then, to this difference, know what suits the law and what suits grace. Besides, the blessed David did not say these things as curses, but foretold prophetically what would certainly happen. And that he himself, in keeping with the legislation of the Gospel, did not take revenge on those who wronged him, hear him saying: "If I repaid those who repaid me evil, let me fall empty from my enemies; let the enemy pursue my soul and overtake it, trample my life to the ground, and lay my glory in the dust." And he did not say this and not do it; he gave his words their fulfillment, and his deeds are clearer than his words. For twice having his enemy in his power, he not only did not kill him himself but prevented those who wished to kill him; and when he fell in war he mourned him bitterly, and sent to death the man who brought the news of his death, as one who gloated and boasted of having killed him. I was compelled to go through these things because of those who curse and bring the divine David forward as their example, so that they may have the very great wisdom of David as a pattern for their benefit.
Chapter 35
35.1PG 80 80:1119
« Εἰς τὸ τέλος, τῷ δούλῳ Κυρίου, τῷ Δαβίδ. » Ἡνίκα τὸν Σαούλ ὁ θεῖος Δαβὶδ λαβὼν ὑποχείριον, οὐ μόνον αὐτὸς δὲ οὐκ ἀνεῖλεν, ἀλλὰ καὶ τοὺς ἀνελεῖν πειραθέντας ἐκώλυσεν, ἡμέρας γενομένης, ἐπί τινος ἀκρωρείας γενόμενος, ἐπιμέμφεται τῷ Σαούλ· καὶ τῆς δυσμενείας ἐλέγχει τὸ ἄδικον· διδάσκων ὡς καθεύδοντα νύκτωρ εὑρὼν, οὐχ ὡς πολέμιον ἀνεῖλεν, ἀλλ᾽ ὡς εὐεργέτην διέσωσε· καὶ δείκνυσι τὸ πτερύγιον τῆς διπλοΐδος, καὶ τὸν φακὸντοῦ ὕδατος, καὶ τὸ δόρυ, ὅπερ εἰς ἀπόδειξιν εἰλήφει τῆς τῶν ῥημάτων ἀληθείας. Πρὸς ταῦτα ὁ Σαούλ ἀπεκρίνατο, ῥήμασι χρησάμενος κεχρωσμένοις εὐνοίᾳ, καὶ τὸ τῆς φιλίας προσωπεῖον περικειμένοις. Προστέθεικε δὲ τοῖς λόγοις καὶ ὅρκους, σκηψάμενος μεταμέλειαν. Τηνικαῦτα τοίνυν τὸν ψαλμὸν τοῦτον ὁ μακάριος ἔφη Δαβίδ, κατηγορίαν ποιούμενος τῶν πονηρίᾳ συζώντων, καὶ τὴν διὰ πάντων διήκουσαν τοῦ Θεοῦ προμήθειαν ἀνακηρύττων· ἀνέμιξε δὲ καὶ θεολογίαν τοῖς λόγοις καὶ προφητείαν · οὗ δὴ χάριν καὶ ἡ ἐπιγραφὴ εἰς τὸ τέλος παραπέμπει τὸν ἐντυγχάνοντα.
« Eis to telos, tǭ doulǭ Kyriou, tǭ Dabid. » Hēnika ton Saoul ho theios Dabid labōn hypocheirion, ou monon autos de ouk aneilen, alla kai tous anelein peirathentas ekōlysen, hēmeras genomenēs, epi tinos akrōreias genomenos, epimemphetai tǭ Saoul; kai tēs dysmeneias elenchei to adikon; didaskōn hōs katheudonta nyktōr heurōn, ouch hōs polemion aneilen, all᾽ hōs euergetēn diesōse; kai deiknysi to pterygion tēs diploïdos, kai ton phakontou hydatos, kai to dory, hoper eis apodeixin eilēphei tēs tōn rhēmatōn alētheias. Pros tauta ho Saoul apekrinato, rhēmasi chrēsamenos kechrōsmenois eunoią, kai to tēs philias prosōpeion perikeimenois. Prostetheike de tois logois kai horkous, skēpsamenos metameleian. Tēnikauta toinyn ton psalmon touton ho makarios ephē Dabid, katēgorian poioumenos tōn ponērią syzōntōn, kai tēn dia pantōn diēkousan tou Theou promētheian anakēryttōn; anemixe de kai theologian tois logois kai prophēteian ; hou dē charin kai hē epigraphē eis to telos parapempei ton entynchanonta.
"To the end; for the servant of the Lord, David." When the divine David had Saul in his power and not only did not kill him himself but prevented those who tried to kill him, at daybreak he went up on a ridge and reproached Saul, exposing the injustice of his hostility, telling how, having found him asleep at night, he had not killed him as an enemy but preserved him as a benefactor; and he showed the edge of the cloak, the jar of water, and the spear, which he had taken as proof of the truth of his words. To this Saul replied with words tinged with goodwill and wearing the mask of friendship, and he added oaths to his words, pretending repentance. At that time, then, the blessed David spoke this psalm, accusing those who live in wickedness and proclaiming God's providence that pervades all things. He mixed theology and prophecy into his words; for this reason the title too refers the reader to the end.
35.2PG 80 80:1119
«Φησὶν ὁ παράνομος τοῦ ἁμαρτάνειν ἐν ἑαυτῷ. » Οἴεται, φησὶν, ὁ κακίᾳ συντεθραμμένος, μηδένα θεωρεῖν τῆς ψυχῆς αὐτοῦ τὰ κεκρυμμένα βουλεύματα. Τὸ γὰρ, φησὶν, ἀντὶ τοῦ ἡγεῖται καὶ ὑπολαμβάνει τέθεικεν. Οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτοῦ. Αἴτιον δὲ τῆς τοιαύτης ἀναλγησίας, τὸ μὴ δεδιέναι τὸν πάντα ἐφορῶντα Δεσπότην.
«Phēsin ho paranomos tou hamartanein en heautǭ. » Oietai, phēsin, ho kakią syntethrammenos, mēdena theōrein tēs psychēs autou ta kekrymmena bouleumata. To gar, phēsin, anti tou hēgeitai kai hypolambanei tetheiken. Ouk esti phobos Theou apenanti tōn ophthalmōn autou. Aition de tēs toiautēs analgēsias, to mē dedienai ton panta ephorōnta Despotēn.
"The lawless one says, so as to sin within himself." "The one reared in wickedness," he says, "thinks that no one sees the hidden counsels of his soul." He set "says" for "thinks and supposes." "There is no fear of God before his eyes." The cause of such callousness is not fearing the Master who oversees all things.
35.3PG 80 80:1121
« Ὅτι ἐδόλωσεν ἐνώπιον αὐτοῦ, τοῦ εὑρεῖν τὴν ἀνομίαν αὐτοῦ καὶ μισῆσαι.» [ Οὕτω, φησὶν, ἑαυτὸν διέτρεψεν, καὶ τὸν φόβον τοῦ Θεοῦ τῶν ἑαυτοῦ ἀπέῤῥιψεν ὀφθαλμῶν, ὡς τὴν ἀνομίαν αὐτοῦ προφανῆ τυγχάνουσαν καὶ πᾶσιν ὁρᾶσθαι καὶ εὑρίσκεσθαι καὶ διὰ τοῦτο μίσους ἀξίαν εἶναι. ᾿Ακάμπτως ἐξέδωκεν ἑαυτὸν τῇ ἀνομίᾳ.] Ἑκὼν δὲ ταύτην ἔχει τὴν ἄγνοιαν, ὡς μὴ βουλόμενος λογιστεῦσαι τὰ πεπραγμένα, καὶ μισῆσαι κακῶς πεπραγμένα.
« Hoti edolōsen enōpion autou, tou heurein tēn anomian autou kai misēsai.» [ Houtō, phēsin, heauton dietrepsen, kai ton phobon tou Theou tōn heautou aperrhipsen ophthalmōn, hōs tēn anomian autou prophanē tynchanousan kai pasin horasthai kai heuriskesthai kai dia touto misous axian einai. ᾿Akamptōs exedōken heauton tę̄ anomią.] Hekōn de tautēn echei tēn agnoian, hōs mē boulomenos logisteusai ta pepragmena, kai misēsai kakōs pepragmena.
"For he acted deceitfully before him, so as to find his iniquity and hate it." ["He so perverted himself," he says, "and cast the fear of God from his eyes, that his iniquity, being manifest, is seen and found by all and so deserves hatred. Inflexibly he gave himself up to iniquity."] He has this ignorance willingly, as one unwilling to reckon up what he has done and to hate what was done wrongly.
35.4PG 80 80:1121
« Τὰ ῥήματα τοῦ στόματος αὐτοῦ ἀνομία καὶ δόλος · οὐκ ἐβουλήθη συνιέναι τοῦ ἀγαθῦναι. ᾿Ανομίαν διελογίσατο ἐπὶ τῆς κοίτης αὐτοῦ, παρἑστη πάσῃ ὁδῷ οὐκ ἀγαθῇ· κακίᾳ δὲ οὐ προσώχθισεν. » Λόγοις μὲν γὰρ' κέχρηται τῆς ἀληθείας γεγυμνωμένοις, καὶ δόλῳ συμπεπλεγμένοις · συνιδεῖν δὲ τὸ πρέπον· οὐ βούλεται, ἀλλὰ καὶ νύκτωρ πονηρὰ τυρεύει τῷ πέλας, καὶ μεθ' ἡμέραν πληροῦν ἐπιχειρεῖ τὰ βουλεύματα. Τούτου δὲ αἴτιον, τὸ μὴ βδελύττεσθαι αὐτὸν, καὶ παντελῶς ἀποστρέφεσθαι τῆς πονηρίας τὰ εἴδῃ. Τὸ γὰρα, κακίᾳ οὐ προσὠχθισεν, ἀντὶ τοῦ οὐκ ἐβδελύξατο, τέθεικεν. Καὶ γὰρ τὰ εἴδωλα ποτὲ μὲν βδελύγματα, ποτὲ δὲ προσοχθίσματα ἡ θεία προσαγορεύει Γραφή. Τοῦτο δὲ ὁ ᾿Ακύλας, οὐκ ἀπέῤῥιψεν ἡρμήνευσεν· [ὁ δὲ Σύμμαχος, οὐκ ἀπεδοκίμασεν· ] ὁ δὲ Θεοδοτίων, οὐκ ἀπώσατο. « Κύριε, ἐν τῷ οὐρανῷ τὸ ἔλεός σου, καὶ ἡ ἀλήθειά σου ἕως τῶν νεφελῶν. Καὶ ἡ δικαιοσύνη σου, ὡς ὅρη Θεοῦ. Ἐκεῖνοι μὲν οὖν, ὡς μηδενὸς ἐφορῶντος, τοιαῦτα· πράττειν ἐπιχειροῦσι· σὺ δὲ, Δέσποτα, καὶ ἔλεον ἔχεις ἀμέτρητον, καὶ ἀλήθειαν ἀστάθμητον, καὶ δικαιοσύνην ὄρεσι παραβαλλομένην μεγίστοις· χωρεῖ δὲ σου καὶ μέχρι τῶν ἀνθρώπων ἡ ἀλήθεια, διὰ τῶν προφητῶν, οἷον διά τινων νεφελῶν, τὸν σωτήριον αὐτοῖς ὑετὸν χορηγοῦσα. « Τὰ κρίματά σου ἄβυσσος πολλή. » Τοσαύτην δὲ ἔχων ἀλήθειαν καὶ δικαιοσύνην, τίνος ἕνεκα μακροθυμεῖς, ἀγνοῶ· τὸ τῆς ἀβύσσου ἀθεώρητον μιμεῖταί σου τὰ κρίματα. Καθάπερ γὰρ ἐκείνης ἀνθρώποις ἀθεώρητος ὁ βυθὸς, οὕτως ἀνέφικτος τῶν σῶν κριμάτων ἡ κατανόησις· « ᾿Ανθρώπους καὶ κτήνη σώσεις, Κύριε.» Καὶ τί τούτου τὸ αἴτιον;
« Ta rhēmata tou stomatos autou anomia kai dolos ; ouk eboulēthē synienai tou agathynai. ᾿Anomian dielogisato epi tēs koitēs autou, parestē pasę̄ hodǭ ouk agathę̄; kakią de ou prosōchthisen. » Logois men gar' kechrētai tēs alētheias gegymnōmenois, kai dolǭ sympeplegmenois ; synidein de to prepon; ou bouletai, alla kai nyktōr ponēra tyreuei tǭ pelas, kai meth' hēmeran plēroun epicheirei ta bouleumata. Toutou de aition, to mē bdelyttesthai auton, kai pantelōs apostrephesthai tēs ponērias ta eidę̄. To gara, kakią ou prosōchthisen, anti tou ouk ebdelyxato, tetheiken. Kai gar ta eidōla pote men bdelygmata, pote de prosochthismata hē theia prosagoreuei Graphē. Touto de ho ᾿Akylas, ouk aperrhipsen hērmēneusen; [ho de Symmachos, ouk apedokimasen; ] ho de Theodotiōn, ouk apōsato. « Kyrie, en tǭ ouranǭ to eleos sou, kai hē alētheia sou heōs tōn nephelōn. Kai hē dikaiosynē sou, hōs horē Theou. Ekeinoi men oun, hōs mēdenos ephorōntos, toiauta; prattein epicheirousi; sy de, Despota, kai eleon echeis ametrēton, kai alētheian astathmēton, kai dikaiosynēn oresi paraballomenēn megistois; chōrei de sou kai mechri tōn anthrōpōn hē alētheia, dia tōn prophētōn, hoion dia tinōn nephelōn, ton sōtērion autois hyeton chorēgousa. « Ta krimata sou abyssos pollē. » Tosautēn de echōn alētheian kai dikaiosynēn, tinos heneka makrothymeis, agnoō; to tēs abyssou atheōrēton mimeitai sou ta krimata. Kathaper gar ekeinēs anthrōpois atheōrētos ho bythos, houtōs anephiktos tōn sōn krimatōn hē katanoēsis; « ᾿Anthrōpous kai ktēnē sōseis, Kyrie.» Kai ti toutou to aition?
"The words of his mouth are iniquity and deceit; he did not wish to understand so as to do good. He devised iniquity on his bed; he set himself in every way that is not good, and he did not loathe evil." "He uses words stripped of truth and woven with deceit; he does not wish to perceive what is fitting, but at night he contrives wicked things against his neighbor and by day tries to carry out his plans." The cause of this is that he does not abhor and turn wholly away from the forms of wickedness. For "he did not loathe evil" he set for "he did not abhor." For the divine Scripture calls idols sometimes abominations and sometimes loathsome things. Aquila rendered this "he did not throw away"; [Symmachus, "he did not reject";] and Theodotion, "he did not thrust away." "O Lord, your mercy is in heaven, and your truth reaches to the clouds; your righteousness is like the mountains of God." "They, then, try to do such things as though no one oversaw them; but you, Master, have immeasurable mercy, truth beyond weighing, and righteousness comparable to the greatest mountains. Your truth reaches even to human beings through the prophets as through clouds, supplying them saving rain." "Your judgments are a great deep." "Having so much truth and righteousness, why you are patient I do not know; your judgments imitate the unsearchableness of the deep. For as its depth cannot be seen by human beings, so the understanding of your judgments is beyond reach." "Men and beasts you will save, O Lord." And what is the cause of this?
35.8PG 80 80:1123
« Ὡς ἐπλήθυνας τὸ ἔλεός σου, ὁ Θεός.» Μέχρι γὰρ καὶ τῶν κτηνῶν ἡ σὴ διήκει φιλανθρωπία, καὶ οὐ μόνον ἀνθρώπους, ἀλλὰ καὶ τὰ διὰ τὸν ἄνθρωπον γεγενημένα τρέφεις, τοὺς ἀνθρώπους καὶ διὰ τούτων εὐεργετῶν. « Οἱ δὲ υἱοὶ τῶν ἀνθρώπων ἐν σκέπῃ τῶν πτερύγων σου ἐλπιοῦσιν. » Πρόῤῥησιν ὁ λόγος ἔχει τῆς μετὰ τὴν ἐνανθρώπησιν τοῦ Σωτῆρος ἡμῶν γεγενημένης μεταβολῆς. Οὐ γὰρ εἶπεν ἤλπισαν, ἀλλὰ ἐλπιοῦσιν.
« Hōs eplēthynas to eleos sou, ho Theos.» Mechri gar kai tōn ktēnōn hē sē diēkei philanthrōpia, kai ou monon anthrōpous, alla kai ta dia ton anthrōpon gegenēmena trepheis, tous anthrōpous kai dia toutōn euergetōn. « Hoi de huioi tōn anthrōpōn en skepę̄ tōn pterygōn sou elpiousin. » Prorrhēsin ho logos echei tēs meta tēn enanthrōpēsin tou Sōtēros hēmōn gegenēmenēs metabolēs. Ou gar eipen ēlpisan, alla elpiousin.
"How you have multiplied your mercy, O God." "For your love for humankind reaches even to the beasts, and you feed not only human beings but also what was made for the sake of the human being, benefiting human beings through these too." "But the sons of men will hope in the shelter of your wings." The word contains a prediction of the change that came about after the incarnation of our Savior. For he did not say "they hoped" but "they will hope."
35.9PG 80 80:1123
« Μεθυσθήσονται ἀπὸ τῆς πιότητος τοῦ οἴκου σου, καὶ χειμάῤῥους τῆς τρυφῆς σου ποτιεῖς αὐτούς. • Καταφεύξεται δὲ πρὸς σὲ τῶν ἀνθρώπων ἡ φύσις, ἀναβλαστάνουσαν ἐν τῷ οἴκῳ σου τῶν ἀγαθῶν τὴν φορὰν θεωροῦσα. Αἰνίττεται δὲ διὰ τούτων, οὐ μόνον τῆς θείας διδασκαλίας τὰ νάματα, ἀλλὰ καὶ τῆς μυστικῆς τροφῆς τὴν ἀπόλαυσιν· χειμάῤῥῳ δὲ τῶν τοσούτων ἀγαθῶν τὴν χορηγίαν ἀπείκασε· πρῶτον μὲν διὰ τὸ μὴ ἐξ ἀρχῆς ταύτην τοῖς ἀνθρώποις δοθῆναι· ἔπειτα μέντοι καὶ προτρέπων πάντας ἀνθρώπους προσελθεῖν καὶ πιεῖν, ὡς τοῦ ποταμοῦ οὐκ ἀεννάου ὄντος, ἀλλὰ χειμάῤῥου, καὶ πρὸς καιρὸν φερομένου. Οἱ γὰρ κατὰ τὸν παρόντα καιρὸν μὴ προσιόντες, μετὰ τὴν ἐντεῦθεν ἐκδημίαν τῶν ἱερῶν ναμάτων οὐκ ἀπολαύσονται. Καὶ δεικνὺς ὡς φύσει μὲν ἀένναός ἐστι τῶν ἀγαθῶν ἡ φορὰ, χειμάῤῥους δὲ πρὸς τὰς οἰκονομίας γίνεται, εἰς καιρὸν ἐπήγαγεν ·
« Methysthēsontai apo tēs piotētos tou oikou sou, kai cheimarrhous tēs tryphēs sou potieis autous. • Katapheuxetai de pros se tōn anthrōpōn hē physis, anablastanousan en tǭ oikǭ sou tōn agathōn tēn phoran theōrousa. Ainittetai de dia toutōn, ou monon tēs theias didaskalias ta namata, alla kai tēs mystikēs trophēs tēn apolausin; cheimarrhǭ de tōn tosoutōn agathōn tēn chorēgian apeikase; prōton men dia to mē ex archēs tautēn tois anthrōpois dothēnai; epeita mentoi kai protrepōn pantas anthrōpous proselthein kai piein, hōs tou potamou ouk aennaou ontos, alla cheimarrhou, kai pros kairon pheromenou. Hoi gar kata ton paronta kairon mē prosiontes, meta tēn enteuthen ekdēmian tōn hierōn namatōn ouk apolausontai. Kai deiknys hōs physei men aennaos esti tōn agathōn hē phora, cheimarrhous de pros tas oikonomias ginetai, eis kairon epēgagen ;
"They will be drunk with the fatness of your house, and you will give them to drink of the torrent of your delight." "Human nature will flee to you, seeing the abundance of good things springing up in your house." By these words he hints not only at the streams of divine teaching but also at the enjoyment of the mystical food. He likened the supply of such great good things to a torrent: first, because it was not given to human beings from the beginning; and then also to urge all people to come and drink, since the river is not ever-flowing but a torrent, running for a season. For those who do not come in the present time will not enjoy the sacred streams after their departure from here. And showing that the flow of good things is by nature ever-flowing, but becomes a torrent in view of the dispensations, he aptly added:
35.10PG 80 80:1123
« Ὅτι παρὰ σοὶ πηγὴ ζωῆς. Ἐνταῦθα δὲ σαφῶς ἡμῖν ἀποκαλύπτει τὸ τῆς ἁγίας Τριάδος μυστήριον. Πηγὴν γὰρ ζωῆς τὸν μονογενῆ τοῦ Θεοῦ Λόγον ὠνόμασεν. Οὕτω γὰρ καὶ αὐτὸς ἑαυτὸν διὰ Ἱερεμίου τοῦ προφήτου καλεῖ· · Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζωῆς, καὶ ἐπορεύθησαν, καὶ ὥρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἱ οὐ δυνήσονται ὕδωρ συσχεῖν. » Λέγει τοίνυν τὴν πηγὴν ταύτην παρὰ τῷ Πατρὶ εἶναι, κατὰ τὴν εὐαγγελικὴν διδασκαλίαν τὴν λέγουσαν· « Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. » - « Ἐν τῷ φωτί σου ὀψόμεθα φῶς., Ὑπὸ γὰρ τοῦ παναγίου Πνεύματος φωτιζόμενοι τὰς τοῦ Μονογενοῦς σου θεωροῦμεν ἀκτῖνας. « Οὐδεὶς γὰρ, – φησὶ, δύναται εἰπεῖν Κύριον Ἰησοῦν, εἰ μὴ ἐν Πνεύματι ἁγίῳ. » Καί· « Ἡμῖν ὁ Θεὸς ἀπεκάλυψε διὰ τοῦ Πνεύματος αὐτοῦ. » Μεμαθήκαμεν τοίνυν ἀκριβῶς διὰ τῶν προφητικῶν λόγων τὰς τρεῖς τῆς μιᾶς θεότητος ἰδιότητας.
« Hoti para soi pēgē zōēs. Entautha de saphōs hēmin apokalyptei to tēs hagias Triados mystērion. Pēgēn gar zōēs ton monogenē tou Theou Logon ōnomasen. Houtō gar kai autos heauton dia Hieremiou tou prophētou kalei; ; Eme enkatelipon pēgēn hydatos zōēs, kai eporeuthēsan, kai hōryxan heautois lakkous syntetrimmenous, hoi ou dynēsontai hydōr syschein. » Legei toinyn tēn pēgēn tautēn para tǭ Patri einai, kata tēn euangelikēn didaskalian tēn legousan; « Egō en tǭ Patri, kai ho Patēr en emoi. » - « En tǭ phōti sou opsometha phōs., Hypo gar tou panagiou Pneumatos phōtizomenoi tas tou Monogenous sou theōroumen aktinas. « Oudeis gar, – phēsi, dynatai eipein Kyrion Iēsoun, ei mē en Pneumati hagiǭ. » Kai; « Hēmin ho Theos apekalypse dia tou Pneumatos autou. » Memathēkamen toinyn akribōs dia tōn prophētikōn logōn tas treis tēs mias theotētos idiotētas.
"For with you is the spring of life." Here he clearly reveals to us the mystery of the Holy Trinity. For he named the only-begotten Word of God the spring of life. So too he calls himself through Jeremiah the prophet: "They forsook me, the spring of living water, and went and dug for themselves broken cisterns that cannot hold water." He says, then, that this spring is with the Father, according to the teaching of the Gospel that says, "I am in the Father, and the Father in me." "In your light we shall see light." "For enlightened by the all-holy Spirit we behold the rays of your Only-begotten." "For no one," it says, "can say Jesus is Lord except in the Holy Spirit"; and, "God revealed it to us through his Spirit." We have learned exactly, then, through the prophetic words the three properties of the one Godhead.
35.11PG 80 80:1125
« Παράτεινον τὸ ἔλεός σου τοῖς γινώσκουσί σε· καὶ τὴν δικαιοσύνην σου τοῖς εὐθέσι τῇ καρδίᾳ. » Τοιγάρτοι διηνεκῶς τῆς ἡμέρου σου καὶ δικαίας μετάδος κηδεμονίας, τῆς θεογνωσίας ἠξιωμένοις, καὶ ἀγαθὰ πράττειν προαιρουμένοις. ᾿Αμφότερα γὰρ περὶ τῶν αὐτῶν εἴρηκε, κατὰ τὸ οἰκεῖον ἰδίωμα τῇ διαιρέσει χρησάμενος. Οὐ γὰρ ἄλλους λέγει τοὺς εἰδότας αὐτὸν, ἄλλους δὲ τοὺς εὐθεῖς τῇ καρδίᾳ, οὐδὲ τοῖς μὲν τὸν ἔλεον, τοῖς δὲ τὴν δικαιοσύνην ἐξήτησεν · ἀλλὰ τὴν τελείαν ἀρετὴν ἐν ἀληθέσι δόγμασι καὶ πράγμασιν ἀγαθοῖς ὁρισάμενος, τοῖς ταύτην κεκτημένοις τὸν ἔλεον καὶ τὴν δικαιοσύνην ἐπήγγειλεν.
« Parateinon to eleos sou tois ginōskousi se; kai tēn dikaiosynēn sou tois euthesi tę̄ kardią. » Toigartoi diēnekōs tēs hēmerou sou kai dikaias metados kēdemonias, tēs theognōsias ēxiōmenois, kai agatha prattein proairoumenois. ᾿Amphotera gar peri tōn autōn eirēke, kata to oikeion idiōma tę̄ diairesei chrēsamenos. Ou gar allous legei tous eidotas auton, allous de tous eutheis tę̄ kardią, oude tois men ton eleon, tois de tēn dikaiosynēn exētēsen ; alla tēn teleian aretēn en alēthesi dogmasi kai pragmasin agathois horisamenos, tois tautēn kektēmenois ton eleon kai tēn dikaiosynēn epēngeilen.
"Extend your mercy to those who know you, and your righteousness to the upright in heart." "Therefore grant continually your gentle and just care to those counted worthy of the knowledge of God and who choose to do good." He said both of the same people, using the division by his own idiom. For he does not mean some who know him and others who are upright in heart, nor did he ask mercy for some and righteousness for others; but having defined perfect virtue as true doctrines and good deeds, he promised mercy and righteousness to those who possess it.
35.12PG 80 80:1125
« Μὴ ἐλθέτω μοι ποῦς ὑπερηφανίας, καὶ χεὶρ ἁμαρτωλοῦ μὴ σαλεύσῃ με. Ἐκεῖ ἔπεσον πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν· ἐξώσθησαν, καὶ οὐ μὴ δύνωνται στῆναι. » Τὸ « Ἐκεῖ ἔπεσον πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν, ὁ ὁ Σύμμαχος οὕτως ἡρμήνευσεν· "Ὅπου πίπτουσιν οἱ ἐργαζόμενοι τὴν ἀνομίαν, ὠθοῦνται καὶ οὐ δυνήσονται στῆναι. Αἰτεῖ δὲ ὁ προφήτης τῆς φύσεως τὰ μέτρα φυλάττειν, καὶ τῆς εὐθείας ὁδοῦ μὴ παρατραπῆναι ταῖς τῶν παρανόμων ἐπιβουλαῖς · ἅτε δὴ γινώσκων τῆς ἐναντίας ὁδοῦ τὸ τέλος. Οἱ γὰρ εἰς ἐκεῖνο, φησὶ, καταπίπτοντες, ἀναστῆναι λοιπὸν καὶ εἰς τὴν ἑτέραν δραμεῖν οὐ δυνήσονται. Τούτοις ἔοικε τὰ εἰρημένα ἐν τῷ ἔκτῳ ψαλμῷ· «Ὅτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου. ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι;»
« Mē elthetō moi pous hyperēphanias, kai cheir hamartōlou mē saleusę̄ me. Ekei epeson pantes hoi ergazomenoi tēn anomian; exōsthēsan, kai ou mē dynōntai stēnai. » To « Ekei epeson pantes hoi ergazomenoi tēn anomian, ho ho Symmachos houtōs hērmēneusen; "Hopou piptousin hoi ergazomenoi tēn anomian, ōthountai kai ou dynēsontai stēnai. Aitei de ho prophētēs tēs physeōs ta metra phylattein, kai tēs eutheias hodou mē paratrapēnai tais tōn paranomōn epiboulais ; hate dē ginōskōn tēs enantias hodou to telos. Hoi gar eis ekeino, phēsi, katapiptontes, anastēnai loipon kai eis tēn heteran dramein ou dynēsontai. Toutois eoike ta eirēmena en tǭ ektǭ psalmǭ; «Hoti ouk estin en tǭ thanatǭ ho mnēmoneuōn sou. en de tǭ hądę̄ tis exomologēsetai soi?»
"Let not the foot of pride come against me, and let not the hand of the sinner shake me. There all who work iniquity fell; they were thrust out and will not be able to stand." "There all who work iniquity fell" Symmachus rendered thus: "Where those who work iniquity fall, they are thrust down and will not be able to stand." The prophet asks to keep the measures of his nature and not to be turned from the straight road by the plots of the lawless, since he knows the end of the opposite road. "For those who fall into it," he says, "will not be able afterwards to rise and run to the other." What was said in the sixth psalm resembles this: "For in death there is no one who remembers you; and in Hades who will confess you?"
Chapter 36
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- Ψαλμὸς τῷ Δαβίδ. Μὴ παραζήλου ἐν πονηρευομένοις· μηδὲ ζήλου τοὺς ποιοῦντας τὴν ἀνομίαν. » Τῇ πείρᾳ μαθὼν ὁ θεῖος Δαβὶδ, ὅσων ἀγαθῶν πρόξενος ἡ πραότης, καὶ ὅτι τῶν ἀδικίᾳ συζώντων καὶ ἀλαζονείᾳ χρωμένων, τὸ τέλος ἀνιαρὸν καὶ τῷ βίῳ κατάλληλον· ἐμεμαθήκει δὲ ταῦτα ἔκ τε τῶν κατὰ τὸν Σαούλ καὶ τὸν ᾿Αβεσσαλώμ, καὶ τῶν ἄλλων, ὅσοι τούτων δεδράκασι παραπλήσια· παραίνεσιν εἰσφέρει πᾶσιν ἀνθρώποις· φέρειν μὲν καλῶς παρακαλῶν τὰ προσπίπτοντα λυπηρὰ, τὰς δὲ τῶν πονηρῶν ἀνθρώπων εὐημερίας καὶ εὐπραξίας μὴ μακαρίας νομίζειν, ἀθλίας δὲ μᾶλλον ἀποκαλεῖν · οὗ δὴ χάριν εὐθὺς ᾿ ἀρξάμενος τοῦ ψαλμοῦ, φησί « Μή παραζήλου ἐν πονηρευομένοις, μηδὲ ζήλου τοὺς ποιοῦντας τὴν ἀνομίαν. » Τὸ δὲ μὴ παραζήλου ὁ μὲν Σύμμαχος, μὴ φιλονείκει, ὁ δὲ Θεοδοτίων, μὴ παρερεθίζου ἡρμήνευσεν· ἀντὶ τοῦ, Μὴ παροξύνου εἰς μίμησιν τῶν παρανομίᾳ συζώντων, τὴν προσγενομένην αὐτοῖς εὐκληρίαν θεώμενος. Καὶ δεικνὺς τῆς εὐποτμίας τὸ πρόσκαιρον, εὐθὺς ἐπήγαγεν ·
- Psalmos tǭ Dabid. Mē parazēlou en ponēreuomenois; mēde zēlou tous poiountas tēn anomian. » Tę̄ peirą mathōn ho theios Dabid, hosōn agathōn proxenos hē praotēs, kai hoti tōn adikią syzōntōn kai alazoneią chrōmenōn, to telos aniaron kai tǭ biǭ katallēlon; ememathēkei de tauta ek te tōn kata ton Saoul kai ton ᾿Abessalōm, kai tōn allōn, hosoi toutōn dedrakasi paraplēsia; parainesin eispherei pasin anthrōpois; pherein men kalōs parakalōn ta prospiptonta lypēra, tas de tōn ponērōn anthrōpōn euēmerias kai eupraxias mē makarias nomizein, athlias de mallon apokalein ; hou dē charin euthys ᾿ arxamenos tou psalmou, phēsi « Mē parazēlou en ponēreuomenois, mēde zēlou tous poiountas tēn anomian. » To de mē parazēlou ho men Symmachos, mē philoneikei, ho de Theodotiōn, mē parerethizou hērmēneusen; anti tou, Mē paroxynou eis mimēsin tōn paranomią syzōntōn, tēn prosgenomenēn autois euklērian theōmenos. Kai deiknys tēs eupotmias to proskairon, euthys epēgagen ;
"A psalm of David. Do not be provoked by evildoers, and do not envy those who do iniquity." The divine David, having learned by experience how many good things meekness brings, and that the end of those who live with injustice and boastfulness is grievous and suited to their life (he had learned this from the cases of Saul, of Absalom, and of the others who had done similar things), offers an exhortation to all people, urging them to bear well the troubles that befall them, and not to think the prosperity and success of wicked people blessed, but rather to call it wretched. For this reason, beginning the psalm at once, he says: "Do not be provoked by evildoers, and do not envy those who do iniquity." For "do not be provoked" Symmachus rendered "do not contend," and Theodotion "do not be irritated"; that is: "Do not be spurred to imitate those who live with lawlessness when you see the good fortune that has come to them." And showing that their good luck is temporary, he at once added:
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« Ὅτι ὡσεὶ χόρτος ταχὺ ἀποξηρανθήσονται, καὶ ὡσεὶ λάχανα χλόης ταχὺ ἀποπεσοῦνται. » Ταῦτα καὶ ὁ μακάριος Ἡσαΐας ἔφη· « Πᾶσα σάρξ χόρτος, καὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου ἐξηράνθη ὁ χόρτος, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσε, τὸ δὲ ῥῆμα Κυρίου μένει εἰς τὸν αἰῶνα.» Τοῦτο δὲ καὶ ὁ μακάριος ἔφη Δαβίδ ·
« Hoti hōsei chortos tachy apoxēranthēsontai, kai hōsei lachana chloēs tachy apopesountai. » Tauta kai ho makarios Hēsaïas ephē; « Pasa sarx chortos, kai pasa doxa anthrōpou hōs anthos chortou exēranthē ho chortos, kai to anthos autou exepese, to de rhēma Kyriou menei eis ton aiōna.» Touto de kai ho makarios ephē Dabid ;
"For like grass they will quickly wither, and like green herbs they will quickly fall." The blessed Isaiah too said this: "All flesh is grass, and all the glory of man like the flower of grass; the grass withered and its flower fell, but the word of the Lord abides forever." And the blessed David said this too:
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« Ἔλπισον ἐπὶ Κύριον, καὶ ποίει χρηστότητα, καὶ κατασκήνου τὴν γῆν, καὶ ποιμανθήσῃ ἐπὶ τῷ πλούτῳ αὐτῆς. Κατατρύφησον τοῦ Κυρίου, καὶ δώῃ σοι τὰ αἰτήματα τῆς καρδίας σου. » Διὰ πάντων ἐδίδαξε τῆς εἰς Θεὸν ἐλπίδος τὸ κερδαλέον· ὁ γὰρ εἰς αὐτὸν, φησὶν, ἐλπίζων, καὶ ὑπ᾿ αὐτοῦ ποιμαινόμενος, τῶν ὑπ᾿ αὐτοῦ χορηγουμένων ἀπολαύσεται διαφερόντως δὲ τεύξονται τούτων οἱ τρυφὴν ἡγούμενοι τὴν διηνεκή πρὸς αὐτὸν ὁμιλίαν.
« Elpison epi Kyrion, kai poiei chrēstotēta, kai kataskēnou tēn gēn, kai poimanthēsę̄ epi tǭ ploutǭ autēs. Katatryphēson tou Kyriou, kai dōę̄ soi ta aitēmata tēs kardias sou. » Dia pantōn edidaxe tēs eis Theon elpidos to kerdaleon; ho gar eis auton, phēsin, elpizōn, kai hyp᾿ autou poimainomenos, tōn hyp᾿ autou chorēgoumenōn apolausetai diapherontōs de teuxontai toutōn hoi tryphēn hēgoumenoi tēn diēnekē pros auton homilian.
"Hope in the Lord and do kindness, and dwell in the land, and you will be fed on its wealth. Delight in the Lord, and he will give you the requests of your heart." Through all this he taught the gain of hope in God. "For the one who hopes in him," he says, "and is shepherded by him will enjoy what he supplies." And those will obtain these things in a special degree who count continual converse with him their delight.
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«᾿Αποκάλυψον πρὸς Κύριον τὴν ὁδόν σου, καὶ ἔλπισον ἐπ᾿ αὐτὸν, καὶ αὐτὸς ποιήσει. Καὶ ἐξοίσει ὡς φῶς τὴν δικαιοσύνην σου, καὶ τὸ κρίμα σου, ὡς μεσημβρίαν. Τῷ Θεῷ, φησὶ, καὶ σαὐτὸν, καὶ τὰς σὰς πράξεις ἀνάθου, καὶ τὴν παρ' αὐτοῦ πρόσμενε ῥοπήν· αὐτὸς γὰρ οἷα δικαστὴς ἐξοίσει δικαίαν τὴν ψῆφον, καὶ ἀνακηρύξει σε, καὶ λαμπρὸν ἀπεργάσεται, ὡς εἶναι δῆλον ἅπασι, καθὼς τῆς μεσημβρίας τὸ φῶς.
«᾿Apokalypson pros Kyrion tēn hodon sou, kai elpison ep᾿ auton, kai autos poiēsei. Kai exoisei hōs phōs tēn dikaiosynēn sou, kai to krima sou, hōs mesēmbrian. Tǭ Theǭ, phēsi, kai sauton, kai tas sas praxeis anathou, kai tēn par' autou prosmene rhopēn; autos gar hoia dikastēs exoisei dikaian tēn psēphon, kai anakēryxei se, kai lampron apergasetai, hōs einai dēlon hapasi, kathōs tēs mesēmbrias to phōs.
"Reveal your way to the Lord and hope in him, and he will act. And he will bring forth your righteousness like light and your judgment like midday." "Entrust to God," he says, "both yourself and your deeds, and await his aid. For he, as judge, will bring forth a just verdict, proclaim you, and make you bright, so that it is plain to all, like the light of midday."
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« Ὑποτάγηθι τῷ Κυρίῳ, καὶ ἱκέτευσον αὐτόν. » Ταῦτα τοίνυν εἰδὼς, πείθου τῷ Θεῷ κυβερνῶντι, καὶ αἰτῶν παρ' αὐτοῦ τὰ ἀγαθὰ διατέλει . Μὴ παραζήλου ἐν τῷ κατευοδουμένῳ ἐν τῇ ὁδῷ αὐτοῦ· ἐν ἀνθρώπῳ ποιοῦντι παρανομίαν. » Κἄν τινα ἴδῃς πονηρὰ προαιρούμενον, καὶ τοῦ σκοποῦ μὴ διαμαρτάνοντα, ἀλλὰ κατὰ ῥοῦν φερόμενον, μή δυσχέραινε, μηδὲ δυσφόρει, ὡς μηδενὸς τὴν κτίσιν ἰθύνοντος. Τοῦτο γὰρ δηλοῖ τὰ ἐπαγόμενα · « Παῦσαι ἀπὸ ὀργῆς, καὶ ἐγκατάλιπε θυμόν· μὴ παραζήλου ὥστε πονηρεύεσθαι. Ὅτι οἱ πονηρευόμενοι ἐξολοθρευθήσονται. » Μὴ ἴδῃς αὐτῶν τὴν εὐημερίαν, ἀλλὰ πρόσμεινον τὸ τέλος , καὶ ὄψει τὸν ὄλεθρον. « Οἱ δὲ ὑπομένοντες τὸν Κύριον, αὐτοὶ κληρονομήσουσι γῆν. Καὶ ἔτι ὀλίγον, καὶ οὐ μὴ ὑπάρξῃ ὁ ἁμαρτωλὸς, καὶ ζητήσεις τὸν τόπον αὐτοῦ, καὶ οὐ μὴ εὕρῃς. Οἱ δὲ πραεῖς κληρονομήσουσι γῆν, καὶ κατατρυφήσουσιν ἐπὶ πλήθει εἰρήνης. » Εὖ γὰρ ἴσθι, ὅτι οἱ μὲν τῆς θείας ἐλπίδος σφᾶς αὐτοὺς ἀναρτήσαντες, καὶ τὸν ἐπιεικῆ προαιρούμενοι βίον, ἐν ἀπραγμοσύνῃ καὶ εἰρήνῃ διατελέσουσι, τρυφήν ἔχοντες μόνιμον τοῦ συνειδότος τὴν καθαρότητα. Οἱ δὲ τῇ προσκαίρῳ εὐημερίᾳ θαῤῥοῦντες ταχεῖαν δέξονται τὴν μεταβολὴν, καὶ λήθῃ παραδοθήσονται παντελεῖ.
« Hypotagēthi tǭ Kyriǭ, kai hiketeuson auton. » Tauta toinyn eidōs, peithou tǭ Theǭ kybernōnti, kai aitōn par' autou ta agatha diatelei . Mē parazēlou en tǭ kateuodoumenǭ en tę̄ hodǭ autou; en anthrōpǭ poiounti paranomian. » Kan tina idę̄s ponēra proairoumenon, kai tou skopou mē diamartanonta, alla kata rhoun pheromenon, mē dyscheraine, mēde dysphorei, hōs mēdenos tēn ktisin ithynontos. Touto gar dēloi ta epagomena ; « Pausai apo orgēs, kai enkatalipe thymon; mē parazēlou hōste ponēreuesthai. Hoti hoi ponēreuomenoi exolothreuthēsontai. » Mē idę̄s autōn tēn euēmerian, alla prosmeinon to telos , kai opsei ton olethron. « Hoi de hypomenontes ton Kyrion, autoi klēronomēsousi gēn. Kai eti oligon, kai ou mē hyparxę̄ ho hamartōlos, kai zētēseis ton topon autou, kai ou mē heurę̄s. Hoi de praeis klēronomēsousi gēn, kai katatryphēsousin epi plēthei eirēnēs. » Eu gar isthi, hoti hoi men tēs theias elpidos sphas autous anartēsantes, kai ton epieikē proairoumenoi bion, en apragmosynę̄ kai eirēnę̄ diatelesousi, tryphēn echontes monimon tou syneidotos tēn katharotēta. Hoi de tę̄ proskairǭ euēmerią tharrhountes tacheian dexontai tēn metabolēn, kai lēthę̄ paradothēsontai pantelei.
"Submit to the Lord and entreat him." "Knowing these things, then, obey God as he steers, and keep asking good things from him." "Do not be provoked by the one who prospers in his way, by a man who does lawlessness." "Even if you see someone choosing wicked things and not missing his aim but carried along with the stream, do not be vexed or upset, as if no one steered creation." For what follows shows this: "Cease from anger and forsake wrath; do not be provoked so as to do evil. For evildoers will be destroyed." "Do not look at their prosperity, but wait for the end, and you will see their destruction." "But those who wait for the Lord, they will inherit the land. And yet a little while and the sinner will not be, and you will seek his place and not find it. But the meek will inherit the land and delight in the abundance of peace." "Know well that those who have hung themselves on divine hope and chosen the gentle life will continue in tranquility and peace, having as lasting delight the purity of their conscience. But those who trust in temporary prosperity will undergo a swift change and be handed over to utter oblivion."
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« Παρατηρήσεται ὁ ἁμαρτωλὸς τὸν δίκαιον, καὶ βρύξει ἐπ' αὐτὸν τοὺς ὀδόντας αὐτοῦ. Ὁ δὲ Κύριος ἐκγελάσεται αὐτὸν, ὅτι προβλέπει, ὅτι ἤξει ἡ ἡμέρα αὐτοῦ. » Καὶ διὰ τούτων παραψυχὴν τοῖς ἀδικουμένοις προσφέρει. Δείκνυσι γὰρ τὸν μὲν παράνομον, λυττῶντα καὶ μεμηνότα κατὰ τῶν τὸν ἀπράγμονα βίον ἀσπαζομένων · τὸν δὲ δίκαιον κριτὴν καταγελῶντα τῆς ἐγχειρήσεως· ὅτε δὴ τὴν ταχεῖαν αὐτῶν τελευτὴν προορῶντα.
« Paratērēsetai ho hamartōlos ton dikaion, kai bryxei ep' auton tous odontas autou. Ho de Kyrios ekgelasetai auton, hoti problepei, hoti ēxei hē hēmera autou. » Kai dia toutōn parapsychēn tois adikoumenois prospherei. Deiknysi gar ton men paranomon, lyttōnta kai memēnota kata tōn ton apragmona bion aspazomenōn ; ton de dikaion kritēn katagelōnta tēs encheirēseōs; hote dē tēn tacheian autōn teleutēn proorōnta.
"The sinner will watch the righteous and gnash his teeth at him. But the Lord will laugh at him, for he foresees that his day will come." By these words too he offers comfort to the wronged. For he shows the lawless man raging and mad against those who embrace a quiet life, and the just judge laughing at the attempt, since he foresees their swift end.
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« Ῥομφαίαν ἐσπάσαντο οἱ ἁμαρτωλοὶ, ἐνἑτειναν τόξον αὐτῶν, τοῦ καταβαλεῖν πτωχὸν καὶ πένητα, τοῦ σφάξαι τοὺς εὐθεῖς τῇ καρδίᾳ. Ἡ ῥομφαία αὐτῶν εἰσέλθοι εἰς τὰς καρδίας αὐτῶν, καὶ τὰ τόξα αὐτῶν συντριβείη. » Τὴν αὐτὴν ἔχει τοῖς προειρημένοις καὶ ταῦτα διάνοιαν. Διδάσκει γὰρ ὡς παντοδαπαῖς μὲν ὁ ἁμαρτωλὸς κατὰ τῶν οὐδὲν ἠδικηκότων κέχρηται μηχαναῖς, ταῖς δὲ οἰκείαις περιπαρήσεται πάγαις. Καὶ ῥομφαίαν γὰρ καὶ τόξον κέκληκε τὰς διαφόρους ἐπιβουλάς. "Εοικε ταῦτα τε τοῖς ἐν τῷ ἑβδόμῳ εἰρημένοις ψαλμῷ· «Λάκκον ὥρυξε καὶ ἀνέσκαψεν αὐτὸν, καὶ ἐμπεσεῖται εἰς βόθρον ὃν εἰργάσατο.
« Rhomphaian espasanto hoi hamartōloi, eneteinan toxon autōn, tou katabalein ptōchon kai penēta, tou sphaxai tous eutheis tę̄ kardią. Hē rhomphaia autōn eiselthoi eis tas kardias autōn, kai ta toxa autōn syntribeiē. » Tēn autēn echei tois proeirēmenois kai tauta dianoian. Didaskei gar hōs pantodapais men ho hamartōlos kata tōn ouden ēdikēkotōn kechrētai mēchanais, tais de oikeiais periparēsetai pagais. Kai rhomphaian gar kai toxon keklēke tas diaphorous epiboulas. "Eoike tauta te tois en tǭ hebdomǭ eirēmenois psalmǭ; «Lakkon hōryxe kai aneskapsen auton, kai empeseitai eis bothron hon eirgasato.
"Sinners drew the sword and bent their bow, to bring down the poor and needy, to slaughter the upright in heart. Let their sword enter into their hearts, and let their bows be broken." These words too have the same sense as those before. For he teaches that the sinner uses every kind of device against those who have done no wrong, but will be caught in his own snares. He called the various plots sword and bow. This resembles what was said in the seventh psalm: "He dug a pit and hollowed it out, and he will fall into the hole he made."
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« Κρείσσον ὀλίγον τῷ δικαίῳ, ὑπὲρ πλοῦτον ἁμαρτωλῶν πολύν. » ῎Αμεινον, φησὶ, μετὰ δικαιοσύνης αὐτάρκεια, παρανόμου πλούτου καὶ περιουσίας ἀδίκου. Εἶτα δεικνὺς " τὴν ἀμφοτέρων ἐπικαρπίαν, φησίν -
« Kreisson oligon tǭ dikaiǭ, hyper plouton hamartōlōn polyn. » ᾿Ameinon, phēsi, meta dikaiosynēs autarkeia, paranomou ploutou kai periousias adikou. Eita deiknys " tēn amphoterōn epikarpian, phēsin -
"Better is a little for the righteous than the great wealth of sinners." "Sufficiency with righteousness," he says, "is better than lawless wealth and unjust abundance." Then, showing the fruit of both, he says:
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« Ὅτι βραχίονες ἁμαρτωλῶν συντριβήσονται, ὑποστηρίζει δὲ τοὺς δικαίους ὁ Κύριος. » Βραχίονας τροπικῶς τὴν δύναμιν ἀπεκάλεσεν· ἐπειδὴ διὰ τούτων ἐργάζεσθαι πεφύκασιν ἄνθρωποι. Προσφυῶς δὲ ἄγαν τὸ, ὑποστηρίζει τοὺς δικαίους, τέθεικεν· ὑπὸ δαιμόνων γὰρ καὶ ἀνθρώπων ὠθούμενοι, ὑπὸ δὲ τῆς θείας ἐρειδόμενοι χάριτος, ἵστανται, καὶ τῶν ἐπιόντων περιγίνονται δυσχερῶν.
« Hoti brachiones hamartōlōn syntribēsontai, hypostērizei de tous dikaious ho Kyrios. » Brachionas tropikōs tēn dynamin apekalesen; epeidē dia toutōn ergazesthai pephykasin anthrōpoi. Prosphyōs de agan to, hypostērizei tous dikaious, tetheiken; hypo daimonōn gar kai anthrōpōn ōthoumenoi, hypo de tēs theias ereidomenoi charitos, histantai, kai tōn epiontōn periginontai dyscherōn.
"For the arms of sinners will be broken, but the Lord upholds the righteous." He figuratively called power arms, since by them human beings naturally work. Very aptly he put "upholds the righteous": for, pushed by demons and men but propped by divine grace, they stand and overcome the difficulties that come upon them.
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« Γινώσκει Κύριος τὰς ὁδοὺς τῶν ἀμώμων, καὶ ἡ κληρονομία αὐτῶν εἰς αἰῶνα ἔσται. Οὐ καταισχυνθήσονται ἐν καιρῷ πονηρῷ, καὶ ἐν ἡμέραις λιμοῦ χορτασθήσονται. » Πάσης ἀπολαύουσι προνοίας οἱ ἄμεμπτον βίον αἱρούμενοι. Κἂν γὰρ συμφοραῖς περιπέσωσι, κρείττους ἀποφαίνονται τούτων· καὶ κοινῆς γενομένης ἐνδείας, παρὰ τοῦ Θεοῦ δέξονται τὴν αὐτάρκειαν, καὶ πρὸς τούτοις τῶν αἰωνίων ἀπολαύσουσιν ἀγαθῶν. Λιμὸν δὲ ἡγοῦμαι ἐνταῦθα παραδηλοῦσθαι τὸν πάλαι Ἰουδαίοις ἀπειληθέντα · · Ἐπάξω λιμὸν ἐπὶ τὴν γῆν· οὐ λιμὸν ἄρτου, οὐδὲ δίψαν ὕδατος, ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον Κυρίου.»
« Ginōskei Kyrios tas hodous tōn amōmōn, kai hē klēronomia autōn eis aiōna estai. Ou kataischynthēsontai en kairǭ ponērǭ, kai en hēmerais limou chortasthēsontai. » Pasēs apolauousi pronoias hoi amempton bion hairoumenoi. Kan gar symphorais peripesōsi, kreittous apophainontai toutōn; kai koinēs genomenēs endeias, para tou Theou dexontai tēn autarkeian, kai pros toutois tōn aiōniōn apolausousin agathōn. Limon de hēgoumai entautha paradēlousthai ton palai Ioudaiois apeilēthenta ; ; Epaxō limon epi tēn gēn; ou limon artou, oude dipsan hydatos, alla limon tou akousai logon Kyriou.»
"The Lord knows the ways of the blameless, and their inheritance will be forever. They will not be put to shame in an evil time, and in days of famine they will be filled." Those who choose a blameless life enjoy every providence. For even if they fall into misfortunes, they prove stronger than them; and when there is common want, they will receive sufficiency from God, and besides they will enjoy eternal good things. I think the famine indicated here is the one once threatened against the Jews: "I will bring a famine on the land, not a famine of bread nor a thirst for water, but a famine of hearing the word of the Lord."
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« Ὅτι οἱ ἁμαρτωλοὶ ἀπολοῦνται· οἱ δὲ ἐχθροί τοῦ Κυρίου, ἅμα τῷ δοξασθῆναι αὐτοὺς καὶ ὑψωθῆναι, ἐκλείποντες ὡσεὶ καπνὸς ἐξέλιπον. • Ἡ τοῦ συνδέσμου ἐναλλαγὴ διαφορὰν προσώπων εἰργάσατο· καὶ ἄλλους μὲν ὑποβάλλει νοὲῖν τοὺς ἁμαρτωλοὺς, ἄλλους δὲ ἐχθροὺς τοῦ Κυρίου. ᾿Ακύλας δὲ καὶ ὁ Σύμμαχος ἀντὶ τοῦ δὲ τὸν καὶ σύνδεσμον τεθεικότες, τοὺς αὐτοὺς ἔδειξαν ἁμαρτωλοὺς καὶ τοῦ Κυρίου ἐχθρούς. Λέγει δὲ ὅτι οἱ θεομισεῖς διὰ τὰς οἰκείας παρανομίας ἄνθρωποι, ὀλίγον ἀνθήσαντες χρόνον, καὶ δόξαντες εἶναι περιφανεῖς καὶ περίβλεπτοι, δίκην καπνοῦ διελύθησαν.
« Hoti hoi hamartōloi apolountai; hoi de echthroi tou Kyriou, hama tǭ doxasthēnai autous kai hypsōthēnai, ekleipontes hōsei kapnos exelipon. • Hē tou syndesmou enallagē diaphoran prosōpōn eirgasato; kai allous men hypoballei noein tous hamartōlous, allous de echthrous tou Kyriou. ᾿Akylas de kai ho Symmachos anti tou de ton kai syndesmon tetheikotes, tous autous edeixan hamartōlous kai tou Kyriou echthrous. Legei de hoti hoi theomiseis dia tas oikeias paranomias anthrōpoi, oligon anthēsantes chronon, kai doxantes einai periphaneis kai peribleptoi, dikēn kapnou dielythēsan.
"For sinners will perish; but the enemies of the Lord, as soon as they are glorified and exalted, vanishing like smoke, have vanished." The change of the connective made a difference of persons, and suggests that the sinners are some and the enemies of the Lord others. But Aquila and Symmachus, putting "and" for "but," showed that the sinners and the enemies of the Lord are the same. He says that people hateful to God for their lawless deeds, after flourishing a short time and seeming illustrious and admired, dissolved like smoke.
36.21PG 80 80:1131
• Δανείζεται ὁ ἁμαρτωλὸς, καὶ οὐκ ἀποτίσει· ὁ δὲ δίκαιος οἰκτείρει, καὶ δίδωσιν. » Τοιοῦτος ἦν ὁ Σαούλ, ἀεὶ μὲν εὐεργετούμενος ὑπὸ τοῦ θειοτάτου Δαβίδ, ἀμείψασθαι δὲ ἀγαθοῖς τὸν εὐεργέτην οὐκ ἀνεχόμενος. Ὁ δὲ μακάριος Δαβίδ, τὸν οἰκείων Δεσπότην μιμούμενος, ἀνατέλλοντα τὸν ἥλιον αὐτοῦ ἐπὶ πονηροὺς καὶ ἀγαθοὺς, εὐεργετῶν διετέλει. Τοιοῦτοι ἦσαν οἱ Ἰουδαῖοι, τὰς παντοδαπὰς θεραπείας παρὰ τῶν ἱερῶν ἀποστόλων δεχόμενοι, καὶ τὴν μιαιφόνον ἐπιδεικνύμενοι γνώμην · ἀλλ᾽ ὅμως οἱ θεῖοι ἀπόστολοι τὰς θείας αὐτοῖς δωρεὰς φιλοτίμως διένεμον.
• Daneizetai ho hamartōlos, kai ouk apotisei; ho de dikaios oikteirei, kai didōsin. » Toioutos ēn ho Saoul, aei men euergetoumenos hypo tou theiotatou Dabid, ameipsasthai de agathois ton euergetēn ouk anechomenos. Ho de makarios Dabid, ton oikeiōn Despotēn mimoumenos, anatellonta ton hēlion autou epi ponērous kai agathous, euergetōn dietelei. Toioutoi ēsan hoi Ioudaioi, tas pantodapas therapeias para tōn hierōn apostolōn dechomenoi, kai tēn miaiphonon epideiknymenoi gnōmēn ; all᾽ homōs hoi theioi apostoloi tas theias autois dōreas philotimōs dienemon.
"The sinner borrows and will not repay, but the righteous pities and gives." Such was Saul, always benefited by the most divine David, yet not bearing to repay his benefactor with good. But the blessed David, imitating his own Master, who makes his sun rise on the evil and the good, continued doing good. Such were the Jews, receiving every kind of healing from the holy apostles and showing a murderous mind; yet the divine apostles generously distributed the divine gifts to them.
36.22PG 80 80:1131
« Ὅτι οἱ εὐλογοῦντες αὐτὸν κληρονομήσουσι γῆν, οἱ δὲ καταρώμενοι αὐτὸν ἐξολοθρευθήσονται. » Τοῦτο τῷ πατριάρχῃ Ἀβραὰμ ὁ τῶν ὅλων Θεὸς ἐπηγγείλατο, « Εὐλογήσω τοὺς εὐλογοῦντάς σε, καὶ τοὺς καταρωμένους σε καταράσομαι. »
« Hoti hoi eulogountes auton klēronomēsousi gēn, hoi de katarōmenoi auton exolothreuthēsontai. » Touto tǭ patriarchę̄ Abraam ho tōn holōn Theos epēngeilato, « Eulogēsō tous eulogountas se, kai tous katarōmenous se katarasomai. »
"For those who bless him will inherit the land, but those who curse him will be destroyed." The God of all promised this to the patriarch Abraham: "I will bless those who bless you, and those who curse you I will curse."
36.23PG 80 80:1131
« Παρὰ Κυρίου τὰ διαβήματα ἀνθρώπου κατευθύνεται, καὶ τὴν ὁδὸν αὐτοῦ θελήσει σφόδρα. Ὅτ᾿ ἂν πέσῃ οὐ καταῤῥαχθήσεται, ὅτι Κύριος ἀντιστηρίζει χεῖρα αὐτῷ. • Τούτου γάρ τοι χάριν εὐλογεῖ μὲν τὸν εὐλογοῦντα τὸν δίκαιον, τὸν δὲ καταρώμενον τοῖς ἴσοις ἀμείβεται· ἐπειδὴ αὐτὸς κατευθύνει τὰς τῶν δικαίων ὁδούς. ᾿Αδύνατον γὰρ δίχα τῆς αὐτοῦ χάριτος ἀμέμπτως ὁδεῦσαί τινα τὴν τῆς ἀρετῆς ὁδόν. Συνεργεῖ μέντοι τοῖς τοῦτον ἔχουσι τὸν σκοπόν · καὶ χρεία κατὰ ταὐτὸν συνδραμεῖν εἰς τὴν κτῆσιν τῆς ἀρετῆς προθυμίαν ἀνθρωπίνην, καὶ θείαν προμήθειαν. Οὕτω γὰρ κἂν ὀλισθήσῃ ποτὲ ὁ τήνδε τὴν πορείαν ποιούμενος, τῆς θείας ἀντιλήψεως τεύξεται. Οὕτως ὁ μακάριος προσπταίσας Δαβίδ, καὶ κατενεχθῆναι κινδυνεύσας εἰς γῆν, ὑπὸ τῆς θείας χάριτος ἀνωρθώθη.
« Para Kyriou ta diabēmata anthrōpou kateuthynetai, kai tēn hodon autou thelēsei sphodra. Hot᾿ an pesę̄ ou katarrhachthēsetai, hoti Kyrios antistērizei cheira autǭ. • Toutou gar toi charin eulogei men ton eulogounta ton dikaion, ton de katarōmenon tois isois ameibetai; epeidē autos kateuthynei tas tōn dikaiōn hodous. ᾿Adynaton gar dicha tēs autou charitos amemptōs hodeusai tina tēn tēs aretēs hodon. Synergei mentoi tois touton echousi ton skopon ; kai chreia kata tauton syndramein eis tēn ktēsin tēs aretēs prothymian anthrōpinēn, kai theian promētheian. Houtō gar kan olisthēsę̄ pote ho tēnde tēn poreian poioumenos, tēs theias antilēpseōs teuxetai. Houtōs ho makarios prosptaisas Dabid, kai katenechthēnai kindyneusas eis gēn, hypo tēs theias charitos anōrthōthē.
"By the Lord the steps of a man are directed, and he will greatly desire his way. When he falls he will not be dashed down, for the Lord supports his hand." For this reason he blesses the one who blesses the righteous and repays the one who curses in kind, since he himself directs the ways of the righteous. For it is impossible without his grace for anyone to walk blamelessly the road of virtue. Yet he works together with those who have this aim; and for the acquisition of virtue human eagerness and divine providence must run together. So even if one who makes this journey slips at some time, he will obtain divine support. So the blessed David stumbled and was in danger of being thrown to the ground, but was set upright by divine grace.
36.25PG 80 80:1133
« Νεώτερος ἐγενόμην, καὶ γὰρ ἐγήρασα, καὶ οὐκ εἶδον δίκαιον ἐγκαταλελειμμένον, οὐδὲ τὸ σπέρμα αὐτοῦ ζητοῦν ἄρτους. Ὅλην τὴν ἡμέραν ἐλεεῖ καὶ δανείζει ὁ δίκαιος , καὶ τὸ σπέρμα αὐτοῦ εἰς εὐλογίαν ἔσται. » Καὶ νέος ὢν, καὶ εἰς γῆρας ἐλθὼν, οὐκ οἶδα · θεασάμενος δίκαιον τῆς θείας ἔρημον προνοίας γενόμενον . Ὁ γάρ τοι δίκαιος κριτὴς οὐ μόνον αὐτῶν, ἀλλὰ καὶ τῶν ἐξ αὐτῶν φυομένων πᾶσαν ποιεῖται κηδεμονίαν. Οὕτω τοῦ Ἰσραὴλ καὶ ταῦτα • παρανομοῦντος, διὰ τὴν προγονικὴν ἀρετὴν προὐνοήθη. Οὕτω τοῦ Σολομῶντος ἠσεβηκότος ἠνέσχετο διὰ τὴν πατρῴαν φιλοθεΐαν. Τὸ δὲ, « Ὅλην τὴν ἡμέραν ἐλεεῖ καὶ δανείζει ὁ δίκαιος,» τὰς παντοδαπὰς τοῦ δικαίου εὐεργεσίας δηλοῖ, τὰς διὰ χρημάτων", τὰς διὰ πραγμάτων, τὰς διὰ λόγων καὶ συμβουλῶν. Ταῦτα δὲ ποιῶν, ἐλεεῖ μὲν τοὺς ἀπολαύοντας, δανείζει δὲ τῷ τούτων • Θεῷ· « Ὁ γὰρ ἐλεῶν, φησὶ, πτωχὸν, δανείζει Θεῷ, ὡς τὸ αὐτὸ ἕλεον εἶναι καὶ δάνεισμα.
« Neōteros egenomēn, kai gar egērasa, kai ouk eidon dikaion enkataleleimmenon, oude to sperma autou zētoun artous. Holēn tēn hēmeran eleei kai daneizei ho dikaios , kai to sperma autou eis eulogian estai. » Kai neos ōn, kai eis gēras elthōn, ouk oida ; theasamenos dikaion tēs theias erēmon pronoias genomenon . Ho gar toi dikaios kritēs ou monon autōn, alla kai tōn ex autōn phyomenōn pasan poieitai kēdemonian. Houtō tou Israēl kai tauta • paranomountos, dia tēn progonikēn aretēn prounoēthē. Houtō tou Solomōntos ēsebēkotos ēnescheto dia tēn patrǭan philotheïan. To de, « Holēn tēn hēmeran eleei kai daneizei ho dikaios,» tas pantodapas tou dikaiou euergesias dēloi, tas dia chrēmatōn", tas dia pragmatōn, tas dia logōn kai symboulōn. Tauta de poiōn, eleei men tous apolauontas, daneizei de tǭ toutōn • Theǭ; « Ho gar eleōn, phēsi, ptōchon, daneizei Theǭ, hōs to auto heleon einai kai daneisma.
"I was young, and now I have grown old, and I have not seen the righteous forsaken, nor his seed seeking bread. All the day the righteous has mercy and lends, and his seed will be for a blessing." "Both when I was young and now that I have come to old age, I do not know that I have seen a righteous man left bereft of divine providence." For the just judge takes every care not only of them but also of those born from them. So he cared for Israel, even when it transgressed, because of the virtue of its forefathers; so he bore with Solomon when he was impious, because of his father's love for God. "All the day the righteous has mercy and lends" shows the righteous man's benefits of every kind: by money, by deeds, by words and counsel. Doing these things, he has mercy on those who receive them and lends to their God: "For the one who has mercy on the poor," it says, "lends to God"; so that mercy and lending are the same.
36.27PG 80 80:1133
« Ἔκκλινον ἀπὸ κακοῦ, καὶ ποίησον ἀγαθὸν, καὶ κατασκήνου εἰς αἰῶνα αἰῶνος. » Ταῦτα τοίνυν εἰδότες ἅπαντες ἄνθρωποι, καὶ μεμαθηκότες τῆς ἀρετῆς καὶ τῆς κακίας τὰ ἐπίχειρα, φεύγετε μὲν τῆς κακίας τὰ εἴδη, ὁδεύσατε δὲ τὴν ἐναντίαν ὁδὸν, ἵνα τῶν αἰωνίων ἀγαθῶν ἀπολαύσητε.
« Ekklinon apo kakou, kai poiēson agathon, kai kataskēnou eis aiōna aiōnos. » Tauta toinyn eidotes hapantes anthrōpoi, kai memathēkotes tēs aretēs kai tēs kakias ta epicheira, pheugete men tēs kakias ta eidē, hodeusate de tēn enantian hodon, hina tōn aiōniōn agathōn apolausēte.
"Turn away from evil and do good, and dwell forever and ever." "Knowing these things, then, all you people, and having learned the wages of virtue and vice, flee the forms of vice and walk the opposite road, so that you may enjoy the eternal good things."
36.28PG 80 80:1133
« Ὅτι Κύριος ἀγαπᾷ κρίσιν, καὶ οὐκ ἐγκαταλείπει τοὺς ὁσίους αὐτοῦ, ὅτι εἰς τὸν αἰῶνα φυλαχθήσονται · ἄνομοι δὲ ἐκδιωχθήσονται, καὶ σπέρμα ἀσεβῶν ἐξολοθρευθήσεται. Δίκαιοι δὲ κληρονομήσουσι γῆν, καὶ κατασκηνώσουσιν εἰς αἰῶνα αἰῶνος ἐπ᾿ αὐτῆς. » Ὀρθῇ καὶ δικαίᾳ κρίσει χρώμενος τῶν ὅλων ὁ Κύριος προσφυεῖς τοῖς ἐπιτηδεύμασι τὰς ἀντιδόσεις ποιήσεται · καὶ τοὺς μὲν τῆς δικαιοσύνης ἐραστὰς πάσης ἀξιώσει κηδεμονίας, τοὺς δὲ τὰναντία προαιρουμένους ἀνασπάσει προῤῥίζους. Οὕτω τοὺς ἑκατέρων δείξας καρποὺς, διδάσκει λοιπὸν, πῶς ἔνεστι τὴν τῷ Θεῷ φίλην κατορθῶσαι δικαιοσύνην.
« Hoti Kyrios agapą krisin, kai ouk enkataleipei tous hosious autou, hoti eis ton aiōna phylachthēsontai ; anomoi de ekdiōchthēsontai, kai sperma asebōn exolothreuthēsetai. Dikaioi de klēronomēsousi gēn, kai kataskēnōsousin eis aiōna aiōnos ep᾿ autēs. » Orthę̄ kai dikaią krisei chrōmenos tōn holōn ho Kyrios prosphyeis tois epitēdeumasi tas antidoseis poiēsetai ; kai tous men tēs dikaiosynēs erastas pasēs axiōsei kēdemonias, tous de tanantia proairoumenous anaspasei prorrhizous. Houtō tous hekaterōn deixas karpous, didaskei loipon, pōs enesti tēn tǭ Theǭ philēn katorthōsai dikaiosynēn.
"For the Lord loves judgment and will not forsake his holy ones; they will be kept forever. But the lawless will be driven out, and the seed of the ungodly destroyed. The righteous will inherit the land and dwell upon it forever and ever." Using right and just judgment, the Lord of all will make repayments suited to the practices: the lovers of righteousness he will count worthy of every care, and those who choose the opposite he will tear up by the roots. Having thus shown the fruits of each, he next teaches how one can achieve the righteousness dear to God.
36.30PG 80 80:1133
« Στόμα δικαίου μελετήσει σοφίαν, καὶ ἡ γλῶσσα αὐτοῦ λαλήσει κρίσιν. Ὁ νόμος τοῦ Θεοῦ ἐν καρδίᾳ αὐτοῦ, καὶ οὐχ ὑποσκελισθήσεται διαβήματα αὐτοῦ. » Προσήκει, φησὶ, κὰν τῇ γλώττη, κὰν τῇ διανοίᾳ τὰ θεῖα λόγια περιφέρειν, καὶ τὴν τούτων μελέτην ποιεῖσθαι διηνεκῶς. Οὕτω γὰρ τὸ πρακτέον μανθάνων ὁ τῆς ἀρετῆς ἐραστὴς, ἀτρεμὴς μενεῖ καὶ ἀσάλευτος, τῶν καταβαλεῖν ἐπιχειρούντων περιγινόμενος. Ταῦτα καὶ ἐν τῷ πρώτῳ ἔφη ψαλμῷ· · ᾿Αλλ᾽ ἐν τῷ νόμῳ Κυρίου τὸ θέλημα αὐτοῦ, καὶ ἐν τῷ νόμῳ αὐτοῦ μελετήσει ἡμέρας καὶ νυκτός · · καὶ τὰ ἑξῆς. « Κατανοεῖ ὁ ἁμαρτωλὸς τὸν δίκαιον, καὶ ζητεῖ τοῦ θανατῶσαι αὐτόν. Ὁ δὲ Κύριος οὐ μὴ ἐγκαταλείπῃ αὐτὸν εἰς τὰς χεῖρας αὐτοῦ, οὐδὲ μὴ καταδικάσηται αὐτὸν ὅταν κρίνηται αὐτῷ . Διαφόρως τὰ αὐτὰ λέγει, τῇ πλείονι μελέτῃ μονιμωτέραν κατασκευάζων τὴν μνήμην. Λέγει δὲ ὡς οὐ περιόψεται τὸν δίκαιον ὁ Δεσπότης ἐπιβουλευόμενον ὑπὸ τῶν πονηρῶν, οὐδὲ συμψηφιεῖται αὐτοῖς τὰ τοιαῦτα τολμῶσιν, ἀλλ᾽ ὑπερπηδῆσαι παρασκευάσει τὰ δίκτυα. Ταύτης ἀπέλαυσεν ᾿Ἀβραὰμ τῆς προνοίας, δὶς ἁρπαγείσης τῆς Σάῤῥας · ταύτης ὁ Ἰσαὰκ αὐτὸ τοῦτο παθών · ταύτης ὁ Ἰακὼβ ὑπ᾿ ἀδελφοῦ καὶ κηδεστοῦ φθονηθείς· ταύτης ὁ Ἰωσὴφ ὑπὸ φθόνου καὶ συκοφαντίας πολεμηθείς. Καὶ τί δεῖ καταλέγειν πάντα; Ῥάδιον γὰρ τοῖς φιλομαθέσι, καὶ τὰ πάλαι συλλέξαι, καὶ θεωρῆσαι τὰ νέα.
« Stoma dikaiou meletēsei sophian, kai hē glōssa autou lalēsei krisin. Ho nomos tou Theou en kardią autou, kai ouch hyposkelisthēsetai diabēmata autou. » Prosēkei, phēsi, kan tę̄ glōttē, kan tę̄ dianoią ta theia logia peripherein, kai tēn toutōn meletēn poieisthai diēnekōs. Houtō gar to prakteon manthanōn ho tēs aretēs erastēs, atremēs menei kai asaleutos, tōn katabalein epicheirountōn periginomenos. Tauta kai en tǭ prōtǭ ephē psalmǭ; ; ᾿All᾽ en tǭ nomǭ Kyriou to thelēma autou, kai en tǭ nomǭ autou meletēsei hēmeras kai nyktos ; ; kai ta hexēs. « Katanoei ho hamartōlos ton dikaion, kai zētei tou thanatōsai auton. Ho de Kyrios ou mē enkataleipę̄ auton eis tas cheiras autou, oude mē katadikasētai auton hotan krinētai autǭ . Diaphorōs ta auta legei, tę̄ pleioni meletę̄ monimōteran kataskeuazōn tēn mnēmēn. Legei de hōs ou periopsetai ton dikaion ho Despotēs epibouleuomenon hypo tōn ponērōn, oude sympsēphieitai autois ta toiauta tolmōsin, all᾽ hyperpēdēsai paraskeuasei ta diktya. Tautēs apelausen ᾿Abraam tēs pronoias, dis harpageisēs tēs Sarrhas ; tautēs ho Isaak auto touto pathōn ; tautēs ho Iakōb hyp᾿ adelphou kai kēdestou phthonētheis; tautēs ho Iōsēph hypo phthonou kai sykophantias polemētheis. Kai ti dei katalegein panta? Rhadion gar tois philomathesi, kai ta palai syllexai, kai theōrēsai ta nea.
"The mouth of the righteous will meditate wisdom, and his tongue will speak judgment. The law of God is in his heart, and his steps will not be tripped." "One ought," he says, "to carry the divine oracles both on the tongue and in the mind, and to meditate on them continually. For learning so what must be done, the lover of virtue will remain unshaken and immovable, overcoming those who try to throw him down." He said this in the first psalm too: "But his will is in the law of the Lord, and on his law he will meditate day and night," and so on. "The sinner observes the righteous and seeks to put him to death. But the Lord will not leave him in his hands, nor condemn him when he is judged." He says the same things in different ways, making the memory more lasting by greater practice. He says that the Master will not overlook the righteous when plotted against by the wicked, nor give his vote with those who dare such things, but will enable him to leap over the nets. Abraham enjoyed this providence when Sarah was twice seized; Isaac, when he suffered the same; Jacob, when envied by his brother and his father-in-law; Joseph, when warred on by envy and slander. And why list them all? It is easy for lovers of learning to collect the old cases and observe the new.
36.34PG 80 80:1135
« Ὑπόμεινον τὸν Κύριον, καὶ φύλαξον τὴν ὁδὸν αὐτοῦ, καὶ ὑψώσει σε, τοῦ κατακληρονομῆσαι τὴν γῆν, ἐν τῷ ἐξολοθρεύεσθαι ἁμαρτωλοὺς, ὄψει. » Ταῦτα τοίνυν μεμαθηκώς, τὴν θείαν πρόσμενε ψῆφον, καὶ τοὺς κειμένους φύλαττε νόμους. Οὕτω γὰρ καὶ ἐν τῷ παρόντι βίῳ γενήσῃ περίβλεπτος, καὶ ἐν τῷ μέλλοντι τῶν μονίμων ἀγαθῶν ἀπολαύσῃ, καὶ ὄψει τῶν ἁμαρτωλῶν τὸ τρισάθλιον τέλος. Εἶτα ἐπειδὴ πολλοὺς ἀνιᾷ τὸ μὴ νῦν ὁρᾶν τῶν ἀδίκων τὴν τιμωρίαν, ἀλλ' ἀναμένειν χρόνον μακρὸν, εἰκότως ἀπὸ τῶν γεγενημένων πιστοῦται τὰ μέλλοντα.
« Hypomeinon ton Kyrion, kai phylaxon tēn hodon autou, kai hypsōsei se, tou kataklēronomēsai tēn gēn, en tǭ exolothreuesthai hamartōlous, opsei. » Tauta toinyn memathēkōs, tēn theian prosmene psēphon, kai tous keimenous phylatte nomous. Houtō gar kai en tǭ paronti biǭ genēsę̄ peribleptos, kai en tǭ mellonti tōn monimōn agathōn apolausę̄, kai opsei tōn hamartōlōn to trisathlion telos. Eita epeidē pollous anią to mē nyn horan tōn adikōn tēn timōrian, all' anamenein chronon makron, eikotōs apo tōn gegenēmenōn pistoutai ta mellonta.
"Wait for the Lord and keep his way, and he will exalt you to inherit the land; when sinners are destroyed, you will see it." "Having learned these things, then, await the divine verdict and keep the laws laid down. For so you will both become admired in the present life and enjoy the lasting good things in the life to come, and you will see the thrice-wretched end of sinners." Then, since it grieves many not to see the punishment of the unjust now, but to wait a long time, he fittingly confirms the future from what has happened.
36.35PG 80 80:1135
«Εἶδον τὸν ἀσεβῆ ὑπερυψούμενον καὶ ͵ ἐπαιρόμενον, ὡς τὰς κέδρους τοῦ Λιβάνου. Καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν· καὶ ἐζήτησα αὐτὸν, καὶ οὐχ εὑρέθη ὁ τόπος αὐτοῦ. » Εἶδε γὰρ ὁ μέγας Δαβὶδ καὶ τῆς τοῦ Σαούλ βασιλείας τὸ τέλος, καὶ τῆς τοῦ ᾿Αβεσσαλώμ τυραννίδος τὸν ὅλεθρον, καὶ Ναὰς τοῦ ᾿Αμμανίτου καὶ τὴν ὑπερηφανίαν καὶ τὴν ἀπώλειαν, καὶ τοῦ ἀλλοφύλου Γολιάθ σὺν τῷ τύφῳ τὸν θάνατον · καὶ ἄλλων αὖ πρὸς τούτοις οὐκ ὀλί γων καὶ τὴν ἀλαζονείαν, καὶ τὴν ὑπερηφανίαν, καὶ τὴν πανωλεθρίαν. Εἰκότως τοίνυν τοῖς ἀκάρποις δένδροις τὴν ἐκείνων εὐημερίαν ἀπείκασε. Φρούδους δὲ ἔφη γεγενῆσθαι οὐ μόνον αὐτοὺς, ἀλλὰ καὶ τοὺς ἐκείνων τόπους· διὰ τούτων δὲ τὴν μνήμην ἐδήλωσεν. Εἶτα πάλιν εἰσήγησιν εἰσφέρει καὶ συμβουλήν.
«Eidon ton asebē hyperypsoumenon kai ͵ epairomenon, hōs tas kedrous tou Libanou. Kai parēlthon, kai idou ouk ēn; kai ezētēsa auton, kai ouch heurethē ho topos autou. » Eide gar ho megas Dabid kai tēs tou Saoul basileias to telos, kai tēs tou ᾿Abessalōm tyrannidos ton holethron, kai Naas tou ᾿Ammanitou kai tēn hyperēphanian kai tēn apōleian, kai tou allophylou Goliath syn tǭ typhǭ ton thanaton ; kai allōn au pros toutois ouk oli gōn kai tēn alazoneian, kai tēn hyperēphanian, kai tēn panōlethrian. Eikotōs toinyn tois akarpois dendrois tēn ekeinōn euēmerian apeikase. Phroudous de ephē gegenēsthai ou monon autous, alla kai tous ekeinōn topous; dia toutōn de tēn mnēmēn edēlōsen. Eita palin eisēgēsin eispherei kai symboulēn.
"I saw the ungodly highly exalted and lifted up like the cedars of Lebanon. And I passed by, and behold, he was not; and I sought him, and his place was not found." For the great David saw the end of Saul's kingship, the destruction of Absalom's usurpation, the pride and ruin of Nahash the Ammonite, and the death of the foreigner Goliath together with his conceit, and besides these the boasting, pride, and utter ruin of not a few others. He fittingly likened their prosperity to fruitless trees. He said that not only they had vanished but also their places; by this he indicated their memory. Then again he offers instruction and counsel.
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« Φύλασσε ἀκακίαν, καὶ ἴδε εὐθύτητα, ὅτι ἐστὶν ἐγκατάλειμμα ἀνθρώπῳ εἰρηνικῷ. » Τοῦτο δὲ ὁ Σύμμαχος οὕτως ἔφη· Φύλασσε ἀπλότητα, καὶ ὅρα εὐθὺ, ὅτι ἐστὶ μέλλοντα ἀνθρώπῳ εἰρηνικῷ. Μὴ ἀποβλέψῃς, φησὶν, εἰς τὰ παρόντα λυπηρὰ, ἀλλὰ προσδέχου τὰ μέλλοντα. Ἔστι γὰρ καιρὸς, ἐν ᾧ τοῖς ἁπλότητι καὶ εὐθύτητι κεχρημένοις ἀποδοθήσεται ὁ προσήκων μισθός.
« Phylasse akakian, kai ide euthytēta, hoti estin enkataleimma anthrōpǭ eirēnikǭ. » Touto de ho Symmachos houtōs ephē; Phylasse aplotēta, kai hora euthy, hoti esti mellonta anthrōpǭ eirēnikǭ. Mē apoblepsę̄s, phēsin, eis ta paronta lypēra, alla prosdechou ta mellonta. Esti gar kairos, en hǭ tois haplotēti kai euthytēti kechrēmenois apodothēsetai ho prosēkōn misthos.
"Keep innocence and look on uprightness, for there is a remnant for the peaceable man." Symmachus put this thus: "Keep simplicity and look straight, for there are things to come for the peaceable man." "Do not look," he says, "at present troubles, but await what is to come. For there is a time when the fitting wage will be paid to those who have lived in simplicity and uprightness."
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«Οἱ δὲ παράνομοι ἐξολοθρευθήσονται ἐπὶ τὸ αὐτό · τὰ ἐγκαταλείμματα τῶν ἀσεβῶν ἐξολοθρευθήσεται . » Τοῦτο πάλιν ὁ Σύμμαχος οὕτως εἴρηκεν, Οἱ δὲ ἀθετοῦντες ἐξαλειφθήσονται ὁμοῦ, τὰ ἔσχατα τῶν ἀνόμων ἐκκοπήσεται. Ἐν ἐνείνῳ, φησὶ, τῷ καιρῷ, καὶ οὗτοι τὰ ἐπίχειρα δέξονται, καὶ κοινὸν ὑπομενοῦσιν ὄλεθρον.
«Hoi de paranomoi exolothreuthēsontai epi to auto ; ta enkataleimmata tōn asebōn exolothreuthēsetai . » Touto palin ho Symmachos houtōs eirēken, Hoi de athetountes exaleiphthēsontai homou, ta eschata tōn anomōn ekkopēsetai. En eneinǭ, phēsi, tǭ kairǭ, kai houtoi ta epicheira dexontai, kai koinon hypomenousin olethron.
"But the lawless will be destroyed together; the remnants of the ungodly will be destroyed." Symmachus again said this thus: "But those who set aside the law will be wiped out together; the last things of the lawless will be cut off." "At that time," he says, "these too will receive their wages and undergo a common destruction."
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« Σωτηρία δὲ τῶν δικαίων παρὰ Κυρίου, καὶ ὑπερασπιστὴς αὐτῶν ἐστιν ἐν καιρῷ θλίψεως. Καὶ βοηθήσει αὐτοῖς Κύριος, καὶ ῥύσεται αὐτοὺς, καὶ ἐξελεῖται αὐτοὺς ἐξ ἁμαρτωλῶν, καὶ σώσει αὐτοὺς, ὅτι ἤλπισαν ἐπ᾿ αὐτόν. » Οἱ δὲ τῆς δικαιοσύνης ἐργάται τῆς θείας ῥοπῆς ἀπολαύσονται ", καὶ σωτηρίας τεύξονται, καὶ τῶν ἀδικεῖν πειρωμένων περιγενήσονται, ἅτε δὴ ἀκραιφνῆ τὴν περὶ αὐτῶν ἐλπίδα κτησάμενοι.
« Sōtēria de tōn dikaiōn para Kyriou, kai hyperaspistēs autōn estin en kairǭ thlipseōs. Kai boēthēsei autois Kyrios, kai rhysetai autous, kai exeleitai autous ex hamartōlōn, kai sōsei autous, hoti ēlpisan ep᾿ auton. » Hoi de tēs dikaiosynēs ergatai tēs theias rhopēs apolausontai ", kai sōtērias teuxontai, kai tōn adikein peirōmenōn perigenēsontai, hate dē akraiphnē tēn peri autōn elpida ktēsamenoi.
"But the salvation of the righteous is from the Lord, and he is their protector in the time of affliction. And the Lord will help them and rescue them, and deliver them from sinners and save them, because they hoped in him." "But the workers of righteousness will enjoy divine aid, obtain salvation, and overcome those who try to wrong them, since they have acquired a pure hope in him."
Chapter 37
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« Ψαλμὸς τῷ Δαβίδ, εἰς ἀνάμνησιν περὶ τοῦ Σαββάτου. • Την σπουδαίαν μετάνοιαν τοῦ θειοτάτου Δαβὶδ τὸ τῆς ἐξομολογήσεως κηρύττει διάφορον. Ἐν πολλοῖς γὰρ ψαλμοῖς μέμνηται τῆς ἁμαρτίας, τὸ ἕλκος οὐκ ἀνεχόμενος, ἀλλὰ καὶ τὴν νόσον, καὶ τὴν θεραπείαν εἰς μέσον προτίθησι, διδασκαλίας ὑπόθεσιν τοῖς ἀνθρώποις προσφέρων. Κάν τούτῳ τοιγαροῦν τῷ ψαλμῷ, καὶ τῆς ἁμαρτίας μέμνηται, καὶ τῆς διὰ τὴν θεραπείαν τῆς ἁμαρτίας ἐπενεχθείσης παιδείας. Ἐπηνέχθη δὲ αὐτῷ πολλά καὶ διάφορα δυσχερῆ· τοῦ ᾿Αμνὼν ἡ σφαγή, ἡ τοῦ ᾿Αβεσσαλώμ τυραννὶς, Αχιτόφελ ὁ σύμβουλος κατ᾿ αὐτοῦ βουλευόμενος, Σεμεεὶ λοιδορούμενος, καὶ τὰ ἄλλα, ὅσα ἡ ἱστορία διδάσκει.
« Psalmos tǭ Dabid, eis anamnēsin peri tou Sabbatou. • Tēn spoudaian metanoian tou theiotatou Dabid to tēs exomologēseōs kēryttei diaphoron. En pollois gar psalmois memnētai tēs hamartias, to helkos ouk anechomenos, alla kai tēn noson, kai tēn therapeian eis meson protithēsi, didaskalias hypothesin tois anthrōpois prospherōn. Kan toutǭ toigaroun tǭ psalmǭ, kai tēs hamartias memnētai, kai tēs dia tēn therapeian tēs hamartias epenechtheisēs paideias. Epēnechthē de autǭ polla kai diaphora dyscherē; tou ᾿Amnōn hē sphagē, hē tou ᾿Abessalōm tyrannis, Achitophel ho symboulos kat᾿ autou bouleuomenos, Semeei loidoroumenos, kai ta alla, hosa hē historia didaskei.
"A psalm of David, for remembrance, concerning the Sabbath." The variety of his confession proclaims the earnest repentance of the most divine David. For in many psalms he recalls his sin, not hiding the sore, but setting forth both the disease and the cure, offering people a subject for instruction. In this psalm too, then, he recalls both the sin and the discipline brought on for the cure of the sin. Many and various hardships came upon him: the slaughter of Amnon, the usurpation of Absalom, Ahithophel the counselor plotting against him, Shimei's abuse, and the other things the history teaches.
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« Κύριε, μὴ τῷ θυμῷ σου ἐξελέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με. » Τοῦτο δὲ καὶ τοῦ ἕκτου ψαλμοῦ προοίμιον ἐποιήσατο, παρακαλῶν ἰατρικῶς μὴ δικαστικῶς παιδευθῆναι, μὴ δριμυτέροις, ἀλλ᾽ ἡπίοις φαρμάκοις ἰατρευθῆναι.
« Kyrie, mē tǭ thymǭ sou exelenxę̄s me, mēde tę̄ orgę̄ sou paideusę̄s me. » Touto de kai tou hektou psalmou prooimion epoiēsato, parakalōn iatrikōs mē dikastikōs paideuthēnai, mē drimyterois, all᾽ hēpiois pharmakois iatreuthēnai.
"O Lord, do not rebuke me in your wrath, nor discipline me in your anger." He made this the opening of the sixth psalm too, asking to be disciplined as by a physician, not as by a judge, and to be cured with gentle rather than harsh medicines.
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« Ὅτι τὰ βέλη σου ἐνεπάγησάν μοι, καὶ ἐπεστήριξας ἐπ᾿ ἐμὲ τὴν χεῖρά σου.» Τοῦτο, φησὶν, οὐ μάτην ἀντιβολῶ, ἀλλ᾽ ὁρῶν ἐπιφερομένας μοι νιφάδας βελῶν, καὶ τὴν χεῖρά σου λίαν ἐπικειμένην, καὶ σφόδρα με μαστιγοῦσαν. Τὸ γὰρ , » Ἐπεστήριξας ἐπ᾿ ἐμὲ τὴν χεῖρά σου, » ἐκ μεταφορᾶς τέθεικε τῶν αἰκιζομένων, καὶ πολλὰς ἐπιφερόντων πληγάς.
« Hoti ta belē sou enepagēsan moi, kai epestērixas ep᾿ eme tēn cheira sou.» Touto, phēsin, ou matēn antibolō, all᾽ horōn epipheromenas moi niphadas belōn, kai tēn cheira sou lian epikeimenēn, kai sphodra me mastigousan. To gar , » Epestērixas ep᾿ eme tēn cheira sou, » ek metaphoras tetheike tōn aikizomenōn, kai pollas epipherontōn plēgas.
"For your arrows have stuck in me, and you have pressed your hand upon me." "I do not entreat this for nothing," he says, "but seeing showers of arrows coming at me and your hand pressing heavily on me and scourging me hard." He set "you have pressed your hand upon me" as a metaphor from those who torture and inflict many blows.
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• Οὐκ ἔστιν ἴασις ἐν τῇ σαρκί μου ἀπὸ προσὡπου τῆς ὀργῆς σου· οὐκ ἔστιν εἰρήνη ἐν τοῖς ὀστέοις μου ἀπὸ προσώπου τῶν ἁμαρτιῶν μου". » Νυττόμενος, φησὶ, τῇ τιμωρίᾳ τῆς ἁμαρτίας ἀναμιμνήσκομαι · ἡ δὲ αὐτῆς μνήμη θρήνους μοι καὶ ὀδυρμοὺς ἐργάζεται· ἐκ δὲ τούτων κακουχία μοι καὶ ταλαιπωρία προσγίνεται.
• Ouk estin iasis en tę̄ sarki mou apo prosōpou tēs orgēs sou; ouk estin eirēnē en tois osteois mou apo prosōpou tōn hamartiōn mou". » Nyttomenos, phēsi, tę̄ timōrią tēs hamartias anamimnēskomai ; hē de autēs mnēmē thrēnous moi kai odyrmous ergazetai; ek de toutōn kakouchia moi kai talaipōria prosginetai.
"There is no healing in my flesh because of your anger; there is no peace in my bones because of my sins." "Pricked by the punishment," he says, "I am reminded of the sin; the memory of it produces laments and wailing in me, and from these comes affliction and misery."
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« Ὅτι αἱ ἀνομίαι μου ὑπερῆραν τὴν κεφαλήν μου, ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπ᾿ ἐμέ. Προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου, καὶ ἀπὸ προσώπου τῆς ἀφροσύνης μου. Ἐταλαιπώρησα, καὶ κατεκάμφθην ἕως τέλους, ὅλην τὴν ἡμέραν σκυθρωπάζων ἐπορευόμην. » Κατέκαμψέ με, φησὶ, τὸ βαρὺ τῆς ἁμαρτίας φορτίον, ἀνιᾷ δὲ με καὶ τῶν σεσηπότων ἐκείνων τραυμάτων ἡ δυσοσμία, ἃ τὴν φρόνησιν ἀποβαλὼν καὶ τῇ ἀφροσύνῃ δουλεύσας εἰσεδεξάμην. Οὗ δὴ χάριν πάσης θυμηδίας ἐστερημένος, ἀσχάλλω καὶ ἀλύω διηνεκῶς, καὶ τῆς σκυθρωπότητος μεταβολὴν οὐχ εὑρίσκω.
« Hoti hai anomiai mou hyperēran tēn kephalēn mou, hōsei phortion bary ebarynthēsan ep᾿ eme. Prosōzesan kai esapēsan hoi mōlōpes mou, kai apo prosōpou tēs aphrosynēs mou. Etalaipōrēsa, kai katekamphthēn heōs telous, holēn tēn hēmeran skythrōpazōn eporeuomēn. » Katekampse me, phēsi, to bary tēs hamartias phortion, anią de me kai tōn sesēpotōn ekeinōn traumatōn hē dysosmia, ha tēn phronēsin apobalōn kai tę̄ aphrosynę̄ douleusas eisedexamēn. Hou dē charin pasēs thymēdias esterēmenos, aschallō kai alyō diēnekōs, kai tēs skythrōpotētos metabolēn ouch heuriskō.
"For my iniquities have gone over my head; like a heavy burden they have weighed on me. My wounds have grown foul and festered because of my folly. I have been wretched and bowed down utterly; all the day I went about sad-faced." "The heavy burden of sin has bowed me down, and the stench of those festering wounds afflicts me, which I received when I threw away prudence and served folly. For this reason, deprived of all cheer, I am continually distressed and restless, and find no change from my gloom."
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« "Ὅτι αἱ ψόαι μου ἐπλήσθησαν ἐμπαιγμάτων, καὶ οὐκ ἔστιν ἴασις ἐν τῇ σαρκί μου. » Διὰ τῶν ψοῶν τὴν ἐπιθυμίαν ἠνίξατο. Ταύταις γὰρ ἔγκεινται οἱ νεφροὶ, δι' ὧν αἱ ὀρέξεις κινεῖσθαι πεφύκασι. Λέγει τοίνυν, ὅτι τούτων αἴτιόν μοι γεγένηται τῶν κακῶν τὸ μὴ εἰς δέον, ἀλλ᾽ εἰς ἀσωτίαν τῇ ἐπιθυμίᾳ προσχρήσασθαι.
« "Hoti hai psoai mou eplēsthēsan empaigmatōn, kai ouk estin iasis en tę̄ sarki mou. » Dia tōn psoōn tēn epithymian ēnixato. Tautais gar enkeintai hoi nephroi, di' hōn hai orexeis kineisthai pephykasi. Legei toinyn, hoti toutōn aition moi gegenētai tōn kakōn to mē eis deon, all᾽ eis asōtian tę̄ epithymią proschrēsasthai.
"For my loins are filled with mockeries, and there is no healing in my flesh." By the loins he hinted at desire. For the kidneys lie in them, through which the appetites naturally move. He says, then, that the cause of these evils to him was using desire not for what is right but for debauchery.
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· Ἐκακώθην καὶ ἐταπεινώθην ἕως σφόδρα ὠρυόμην ἀπὸ στεναγμοῦ τῆς καρδίας μου. Ἐξ ἐκείνης, φησὶ, τῆς ἐπιθυμίας ἐτρύγησα τὸ κύπτειν εἰς γῆν, καὶ διηνεκῶς ὀλοφύρεσθαι διὰ τὰς πικρὰς τῆς καρδίας ὀδύνας. Τούτου χάριν τῆς ἐπιθυμίας μεταβαλὼν τὴν ἐνέργειαν, ὑπουργὸν αὐτὴν κατέστησα τοῦ θείου βουλήματος. Τοῦτο γὰρ ἐπήγαγε·
; Ekakōthēn kai etapeinōthēn heōs sphodra ōryomēn apo stenagmou tēs kardias mou. Ex ekeinēs, phēsi, tēs epithymias etrygēsa to kyptein eis gēn, kai diēnekōs olophyresthai dia tas pikras tēs kardias odynas. Toutou charin tēs epithymias metabalōn tēn energeian, hypourgon autēn katestēsa tou theiou boulēmatos. Touto gar epēgage;
"I was afflicted and humbled exceedingly; I roared from the groaning of my heart." "From that desire," he says, "I reaped stooping to the ground and lamenting continually because of the bitter pains of my heart. For this reason I changed the working of desire and made it a servant of the divine will." For this is what he added:
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« Κύριε, ἐναντίον σου πᾶσα ἡ ἐπιθυμία μου. · Ἐπειδὴ γὰρ ἅπαξ ἐχρησάμην αὐτῇ κακῶς, ἀεὶ τοῖς σοῖς αὐτὴν ἐπιτάγμασιν ἀναθήσω. • Καὶ ὁ στεναγμός μου ἀπὸ σοῦοὐκ ἀπεκρύβη. Ἡ καρδία μου ἐταράχθη· ἐγκατέλιπέ με ἡ ἰσχύς μου, καὶ τὸ φῶς τῶν ὀφθαλμῶν μου, καὶ αὐτὸ οὐκ ἔστι μετ᾿ ἐμοῦ. Ὁρᾷς μου, φησὶ, Δέσποτα, τοὺς ὀδυρμοὺς, καὶ τὰ δάκρυα, ὁρᾷς με κλονούμενον, καὶ τῆς ἰσχύος γεγυμνωμένον, καὶ τοῦ φωτὸς τοῦ συνήθους ἐστερημένον καὶ μεσούσης ἡμέρας ὡς ἐν σκότῳ διάγοντα. Δύο δὲ τὸ κατὰ ταὐτὸν διὰ τε τούτων σημαίνει, καὶ τὴν τῆς ἀθυμίας ὑπερβολὴν, δι᾽ ἣν οὐδὲ τὸ φῶς εἶναι δοκεῖ φῶς, καὶ τῆς θείας κηδεμονίας τὴν γύμνωσιν· ἣν φῶς ὀφθαλμῶν εἰκότως ὠνόμασεν.
« Kyrie, enantion sou pasa hē epithymia mou. ; Epeidē gar hapax echrēsamēn autę̄ kakōs, aei tois sois autēn epitagmasin anathēsō. • Kai ho stenagmos mou apo sououk apekrybē. Hē kardia mou etarachthē; enkatelipe me hē ischys mou, kai to phōs tōn ophthalmōn mou, kai auto ouk esti met᾿ emou. Horąs mou, phēsi, Despota, tous odyrmous, kai ta dakrya, horąs me klonoumenon, kai tēs ischyos gegymnōmenon, kai tou phōtos tou synēthous esterēmenon kai mesousēs hēmeras hōs en skotǭ diagonta. Dyo de to kata tauton dia te toutōn sēmainei, kai tēn tēs athymias hyperbolēn, di᾽ hēn oude to phōs einai dokei phōs, kai tēs theias kēdemonias tēn gymnōsin; hēn phōs ophthalmōn eikotōs ōnomasen.
"O Lord, all my desire is before you." "Since I once used it badly, I will always dedicate it to your commands." "And my groaning was not hidden from you. My heart was troubled; my strength forsook me, and the light of my eyes, even that is not with me." "You see, Master," he says, "my laments and tears; you see me shaken, stripped of strength, deprived of my usual light, and living as in darkness at midday." By these words he signifies two things at once: the excess of despondency, through which even light does not seem light, and the stripping away of divine care, which he fittingly named the light of the eyes.
37.12PG 80 80:1141
« Οἱ φίλοι μου καὶ οἱ πλησίον μου ἐξεναντίας μου ἤγγισαν καὶ ἔστησαν· καὶ οἱ ἔγγιστά μου ἀπὸ μακρόθεν ἔστησαν. »᾿ Τοῦτο δὲ ὁ Σύμμαχος οὕτως ἡρμήνευσεν· Οἱ φίλοι καὶ οἱ ἑταῖροί μου ἐξεναντίας ἐν τῇ πληγῇ μου ἀντέστησαν. Οἱι μὲν γὰρ, φησὶ, τῶν φίλων, τὴν ἐμὴν θεασάμενοι πληγὴν, τὰ πολεμίων ἔδρασαν, καὶ προφανῶς μοι ἀντέστησαν· οἱ δὲ δείσαντες ἐχωρίσθησαν, τῆς οἰκείας μοι συμμαχίας οὐ μεταδόντες. Αἰνίττεται δὲ διὰ τοῦ προτέρου τὸν ᾿Αχιτόφελ, οὐ μόνον χωρισθέντα, ἀλλὰ καὶ τὰς ὀλεθρίους εἰσενεγκόντα βουλάς. Καὶ ἄλλοι δὲ, ὡς εἰκὸς, ταῦτα δεδράκασιν ἐκείνῳ • μᾶλλον δὲ τὸ πλεῖστον τοῦ Ἰσραὴλ, καὶ αὕτη δὲ ἡ τοῦ Ἰούδα φυλὴ σὺν τῷ ᾿Αβεσσαλώμ ἐστρατεύσατο. Αὐτίκα τοίνυν μετὰ τὴν τοῦ πατραλοίου σφαγὴν, ἀλλήλοις παρεκελεύοντο φθάσαι τὰς ἄλλας φυλὰς, καὶ ἐπαναγαγεῖν εἰς τὰ βασίλεια τὸν βασιλέα Δαβίδ.
« Hoi philoi mou kai hoi plēsion mou exenantias mou ēngisan kai estēsan; kai hoi engista mou apo makrothen estēsan. »᾿ Touto de ho Symmachos houtōs hērmēneusen; Hoi philoi kai hoi hetairoi mou exenantias en tę̄ plēgę̄ mou antestēsan. Hoii men gar, phēsi, tōn philōn, tēn emēn theasamenoi plēgēn, ta polemiōn edrasan, kai prophanōs moi antestēsan; hoi de deisantes echōristhēsan, tēs oikeias moi symmachias ou metadontes. Ainittetai de dia tou proterou ton ᾿Achitophel, ou monon chōristhenta, alla kai tas olethrious eisenenkonta boulas. Kai alloi de, hōs eikos, tauta dedrakasin ekeinǭ • mallon de to pleiston tou Israēl, kai hautē de hē tou Iouda phylē syn tǭ ᾿Abessalōm estrateusato. Autika toinyn meta tēn tou patraloiou sphagēn, allēlois parekeleuonto phthasai tas allas phylas, kai epanagagein eis ta basileia ton basilea Dabid.
"My friends and my neighbors drew near and stood against me, and those nearest me stood far off." Symmachus rendered this thus: "My friends and companions stood opposite me in my blow." "Some of my friends," he says, "seeing my blow, acted as enemies and openly opposed me; others, afraid, withdrew and gave me no share of their alliance." By the first he hints at Ahithophel, who not only withdrew but also brought in deadly counsels. And others too, as is likely, did as he did; or rather the greater part of Israel, and even the tribe of Judah itself, campaigned with Absalom. So immediately after the parricide was killed, they urged one another to get ahead of the other tribes and bring King David back to the palace.
37.13PG 80 80:1141
« Καὶ ἐξεβιάζοντο οἱ ζητοῦντες τὴν ψυχήν μου. Καὶ οἱ ζητοῦντες τὰ κακά μοι ἐλάλησαν ματαιότητα, καὶ δολιότητας ὅλην τὴν ἡμέραν ἐμελέτησαν. » Γεγυμνωμένον με τῶν φίλων οἱ πολέμιοι θεασάμενοι, τὰς κατ᾿ ἐμοῦ ῥάπτοντες διετέλουν ἐπιβουλὰς, τῆς ἐμῆς σφαγῆς ἐφιέμενοι.
« Kai exebiazonto hoi zētountes tēn psychēn mou. Kai hoi zētountes ta kaka moi elalēsan mataiotēta, kai doliotētas holēn tēn hēmeran emeletēsan. » Gegymnōmenon me tōn philōn hoi polemioi theasamenoi, tas kat᾿ emou rhaptontes dieteloun epiboulas, tēs emēs sphagēs ephiemenoi.
"And those who sought my soul used violence. And those who sought evil for me spoke vanity and meditated deceits all the day." "Seeing me stripped of friends, my enemies kept stitching plots against me, longing for my slaughter."
37.14PG 80 80:1141
« Ἐγὼ δὲ ὡσεὶ κωφὸς οὐκ ἤκουον, καὶ ὡσεὶ ἄλαλος οὐκ ἀνοίγων τὸ στόμα αὐτοῦ. Καὶ ἐγενόμην ὡσεὶ ἄνθρωπος οὐκ ἀκούων, καὶ οὐκ ἔχων ἐν τῷ στόματι αὐτοῦ ἐλεγμούς. » Τοῦτο ἡ ἱστορία – διδάσκει σαφέστερον. Καὶ γὰρ τοῦ ᾿Αβεσσαλώμ τοῦ πατρὸς αἰτιωμένου τὰς ψήφους, καὶ πρὸς ἑαυτὸν ἐφελκομένου τῶν δικαζομένων τοὺς ἡττωμένους, ὁ μακάριος ἐμακροθύμει Δαβίδ. Καὶ τοῦ Σεμεεὶ λοιδορουμένου, καὶ γλώττῃ καὶ χειρὶ βάλλοντος, σιγῶν τὰς ὕβρεις ἐδέχετο· καὶ τὸν ᾿Αβεσσὰ πειραθέντα δίκας τὸν ἀλιτήριον πράξασθαι διεκώλυεν, εἰρηκὼς, « ῎Αφετε αὐτὸν καταρᾶσθαί με, ὅτι Κύριος προσέταξεν αὐτὸν · καταρᾶσθαι τὸν Δαβίδ.,
« Egō de hōsei kōphos ouk ēkouon, kai hōsei alalos ouk anoigōn to stoma autou. Kai egenomēn hōsei anthrōpos ouk akouōn, kai ouk echōn en tǭ stomati autou elegmous. » Touto hē historia – didaskei saphesteron. Kai gar tou ᾿Abessalōm tou patros aitiōmenou tas psēphous, kai pros heauton ephelkomenou tōn dikazomenōn tous hēttōmenous, ho makarios emakrothymei Dabid. Kai tou Semeei loidoroumenou, kai glōttę̄ kai cheiri ballontos, sigōn tas hybreis edecheto; kai ton ᾿Abessa peirathenta dikas ton alitērion praxasthai diekōlyen, eirēkōs, « ᾿Aphete auton katarasthai me, hoti Kyrios prosetaxen auton ; katarasthai ton Dabid.,
"But I, like a deaf man, did not hear, and like a mute who does not open his mouth. And I became like a man who does not hear and has no rebukes in his mouth." The history teaches this more clearly. For when Absalom found fault with his father's judgments and drew to himself those who had lost their cases, the blessed David was patient. And when Shimei abused him and pelted him with tongue and hand, he received the insults in silence, and prevented Abishai, who tried to punish the wretch, saying: "Let him curse me, for the Lord has commanded him to curse David."
37.16PG 80 80:1141
« "Ὅτι ἐπὶ σοὶ, Κύριε, ἤλπισα, σὺ εἰσακούσῃ, Κύριε ὁ Θεός μου. Ὅτι εἶπον, Μή ποτε ἐπιχαρῶσί μοι οἱ ἐχθροί μου, καὶ ἐν τῷ σαλευθῆνας πόδας μου, ἐπ᾿ ἐμὲ ἐμεγαλοῤῥημόνησαν. » Ταύτῃ δὲ, φησὶ, χρώμενος τῇ καρτερίᾳ διετέλουν εἰς σὲ τὴν ἐλπίδα ἔχων, καὶ σοὶ τὴν ἐμαυτοῦ κρίσιν διδοὺς, καὶ ἱκετεύων, μὴ ἐπίχαρτος γενέσθαι τοῖς πολεμίοις, μηδὲ τὴν ἐμὴν ἧτταν πρόφασιν αὐτοῖς ἀλαζονείας γενέσθαι.
« "Hoti epi soi, Kyrie, ēlpisa, sy eisakousę̄, Kyrie ho Theos mou. Hoti eipon, Mē pote epicharōsi moi hoi echthroi mou, kai en tǭ saleuthēnas podas mou, ep᾿ eme emegalorrhēmonēsan. » Tautę̄ de, phēsi, chrōmenos tę̄ karterią dieteloun eis se tēn elpida echōn, kai soi tēn emautou krisin didous, kai hiketeuōn, mē epichartos genesthai tois polemiois, mēde tēn emēn hēttan prophasin autois alazoneias genesthai.
"For in you, O Lord, I have hoped; you will hear, O Lord my God. For I said, Lest my enemies rejoice over me; and when my feet were shaken, they spoke boastfully against me." "Using this endurance," he says, "I kept my hope in you, gave my cause to you, and entreated you that I not become a delight to my enemies, nor my defeat an occasion for their boasting."
37.18PG 80 80:1141
« "Ὅτι ἐγὼ εἰς μάστιγας ὁ ἕτοιμος· καὶ ἡ ἀλγηδών μου ἐνώπιόν μού ἐστι διὰ παντός. » "Αξιόν με, φησὶ, μαστίγων ἡ ἁμαρτία πεποίηκε · διόπερ ἐμαυτὸν ὑποτίθημι ταῖς τιμωρίαις· ἐφίεμαι γὰρ τῆς θεραπείας, ταῖς τῆς ἁμαρτίας ὀδύναις κεντούμενος.
« "Hoti egō eis mastigas ho hetoimos; kai hē algēdōn mou enōpion mou esti dia pantos. » "Axion me, phēsi, mastigōn hē hamartia pepoiēke ; dioper emauton hypotithēmi tais timōriais; ephiemai gar tēs therapeias, tais tēs hamartias odynais kentoumenos.
"For I am ready for scourges, and my pain is ever before me." "Sin has made me deserving of scourges; therefore I submit myself to the punishments. For I long for the cure, pricked by the pains of sin."
37.19PG 80 80:1143
« "Ὅτι τὴν ἀνομίαν μου ἐγὼ ἀναγγελῶ, καὶ μεριμνήσω ὑπὲρ τῆς ἁμαρτίας μου. » Διὰ δὲ τοῦτο καὶ κατήγορος ἐμαυτοῦ γίνομαι, καὶ πᾶσαν φροντίδα τῆς ὑγιείας ποιήσομαι.
« "Hoti tēn anomian mou egō anangelō, kai merimnēsō hyper tēs hamartias mou. » Dia de touto kai katēgoros emautou ginomai, kai pasan phrontida tēs hygieias poiēsomai.
"For I will declare my iniquity and be anxious about my sin." "For this reason I become my own accuser and will take every care for my health."
37.20PG 80 80:1143
« Οἱ δὲ ἐχθροί μου ζῶσι, καὶ κεκραταίων ται ὑπὲρ ἐμέ· καὶ ἐπληθύνθησαν οἱ μισοῦντές με ἀδίκως. Οἱ ἀνταποδιδόντες μοι' κακὰ ἀντὶ ἀγαθῶν.» – « Σοὶ γὰρ, φησὶ, μόνῳ ἥμαρτον, Δέσποτα, καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα. » Έκεῖνοι δὲ πολλὰς πολλάκις παρ' ἐμοῦ εὐεργεσίας δεξάμενοι, τοῖς ἐναντίοις ἀμείβονται, καὶ μείζονά μου προσεκτήσαντο ῥώμην. « Ἐνδιέβαλλόν με, ἐπεὶ κατεδίωκον ἀγαθωσύνην. » Πάλιν τὸν ᾿Αβεσσαλώμ διὰ τούτων παραδηλοῖ, τὰς κρίσεις αὐτοῦ διαβάλλοντα καὶ ἀδίκους ἀποκαλοῦντα. Καὶ ἐπειδὴ υἱὸς ἦν πατροκτόνος γενέσθαι φιλονεικῶν, εἰκότως ἐπήγαγε· « Καὶ “ ἀπέῤῥιψάν με τὸν ἀγαπητὸν, ὡς νεκρὸν ἐβδελυγμένον. Ον γὰρ ἀγαπᾶν ἔδει κατὰ τοὺς τῆς φύσεως νόμους, τοῦτον ὡς δυσώδη νεκρὸν ἐμυσάττετο. Αρμόττει δὲ τοῦτο καὶ τῷ ἀχαρίστῳ λαῷ, ὃς μυρίας εὐεργεσίας παρὰ τοῦ Δαβὶδ δεξάμενος, καὶ τῶν ἀλλοφύλων δι' αὐτοῦ κρείττων γενόμενος πολλάκις, ἀγνώμων ἐδείχθη περὶ τὸν εὐεργέτην.
« Hoi de echthroi mou zōsi, kai kekrataiōn tai hyper eme; kai eplēthynthēsan hoi misountes me adikōs. Hoi antapodidontes moi' kaka anti agathōn.» – « Soi gar, phēsi, monǭ hēmarton, Despota, kai to ponēron enōpion sou epoiēsa. » Ekeinoi de pollas pollakis par' emou euergesias dexamenoi, tois enantiois ameibontai, kai meizona mou prosektēsanto rhōmēn. « Endieballon me, epei katediōkon agathōsynēn. » Palin ton ᾿Abessalōm dia toutōn paradēloi, tas kriseis autou diaballonta kai adikous apokalounta. Kai epeidē huios ēn patroktonos genesthai philoneikōn, eikotōs epēgage; « Kai “ aperrhipsan me ton agapēton, hōs nekron ebdelygmenon. On gar agapan edei kata tous tēs physeōs nomous, touton hōs dysōdē nekron emysatteto. Armottei de touto kai tǭ acharistǭ laǭ, hos myrias euergesias para tou Dabid dexamenos, kai tōn allophylōn di' autou kreittōn genomenos pollakis, agnōmōn edeichthē peri ton euergetēn.
"But my enemies live and have grown stronger than I, and those who hate me unjustly have been multiplied, those who repay me evil for good." "For against you alone, Master," he says, "I sinned and did evil before you." "But they, having often received many benefits from me, repay me with the opposite and have gained greater strength than I." "They slandered me because I pursued goodness." Here again he indicates Absalom, who slandered his judgments and called them unjust. And since he was a son eager to become a parricide, he fittingly added: "And they cast me off, the beloved, like a loathsome corpse." "For the one he ought to have loved by the laws of nature, him he abhorred like a stinking corpse." This fits the ungrateful people too, who received countless benefits from David, often prevailed over the foreigners through him, and proved ungrateful to their benefactor.
37.22PG 80 80:1143
« Μὴ ἐγκαταλίπης με, Κύριε ὁ Θεός μου, μὴ ἀποστῆς ἀπ᾿ ἐμοῦ. Πρόσχες εἰς τὴν βοήθειάν μου, Κύριε τῆς σωτηρίας μου. » Ὑπὸ τοσούτων, φησὶ, περικλυζόμενος ἀλγεινῶν, σὲ τὸν ἐμὸν Θεὸν καὶ Δεσπότην ἀντιβολῶ, μὴ γυμνῶσαί με τῆς συνήθους προνοίας, ἀλλὰ μεταδοῦναι ῥοπῆς, καὶ σωτηρίαν χαρίσασθαι.
« Mē enkatalipēs me, Kyrie ho Theos mou, mē apostēs ap᾿ emou. Prosches eis tēn boētheian mou, Kyrie tēs sōtērias mou. » Hypo tosoutōn, phēsi, periklyzomenos algeinōn, se ton emon Theon kai Despotēn antibolō, mē gymnōsai me tēs synēthous pronoias, alla metadounai rhopēs, kai sōtērian charisasthai.
"Do not forsake me, O Lord my God; do not stand far from me. Attend to my help, O Lord of my salvation." "Flooded with so many pains, I entreat you, my God and Master, not to strip me of your customary providence, but to give me your aid and grant me salvation."
Chapter 38
38.1PG 80 80:1143
« Εἰς τὸ τέλος, τῷ Ἰδιθούμ· ᾠδὴ τῷ Δαβίδ. » Τινὲς τῶν συγγραφέων τῷ Ἰδιθοὺμ ἀνέθεσαν τὸν ψαλμὸν, καὶ ἔφασαν αὐτὸν γεγραφέναι τοῦτον. Ἡ δὲ ἐπιγραφὴ τοὐναντίον διδάσκει, ὅτι τοῦ μὲν Δαβὶδ ὁ ψαλμὸς, τῷ δὲ Ἰδιθοὺμ, ὡς τὸν τῶν ἀδόντων· πεπιστευμένῳ χορὸν, εἰς τὸ ψάλλειν ἐδόθη. Εἰς τὸ τέλος δὲ ἡμᾶς παραπέμπει, ἐπειδὴ τῆς ἀνθρωπίνης φύσεως τραγῳδεῖ τὴν εὐτέλειαν, καὶ τὸ ταύτης ὑποδείκνυσι τέλος. Εἴρηκε δὲ τοῦτον τὸν ψαλμὸν ὁ μέγας Δαβὶδ, ὑπὸ τοῦ ᾿Αβεσσαλώμ διωκόμενος, καὶ ὑπὸ τοῦ Σεμεεὶ λοιδορούμενος, καὶ πρὸς τὸν προτεταγμένον πολλὴν ἔχει τὴν συμφωνίαν.
« Eis to telos, tǭ Idithoum; ǭdē tǭ Dabid. » Tines tōn syngrapheōn tǭ Idithoum anethesan ton psalmon, kai ephasan auton gegraphenai touton. Hē de epigraphē tounantion didaskei, hoti tou men Dabid ho psalmos, tǭ de Idithoum, hōs ton tōn adontōn; pepisteumenǭ choron, eis to psallein edothē. Eis to telos de hēmas parapempei, epeidē tēs anthrōpinēs physeōs tragǭdei tēn euteleian, kai to tautēs hypodeiknysi telos. Eirēke de touton ton psalmon ho megas Dabid, hypo tou ᾿Abessalōm diōkomenos, kai hypo tou Semeei loidoroumenos, kai pros ton protetagmenon pollēn echei tēn symphōnian.
"To the end; for Jeduthun; an ode of David." Some of the writers ascribed the psalm to Jeduthun and said he wrote it. But the title teaches the opposite: the psalm is David's, and it was given to Jeduthun to sing, as one entrusted with the choir of singers. It refers us to the end, since it laments the lowliness of human nature and shows its end. The great David spoke this psalm when pursued by Absalom and abused by Shimei, and it is in close harmony with the one placed before it.
38.2PG 80 80:1145
« Εἶπα, Φυλάξω τὰς ὁδούς μου, τοῦ μὴ ἁμαρτάνειν με ἐν γλώσσῃ μου· ἐθέμην τῷ στόματί μου φυλακήν, ἐν τῷ συστῆναι τὸν ἁμαρτωλὸν ἐναντίον μου. Ἐκωφώθην καὶ ἐταπεινώθην, καὶ ἐσίγησα ἐξ ἀγαθῶν, καὶ τὸ ἄλγημά μου ἀνεκαινίσθη. » Φεύγοντα τὸν μέγαν Δαβὶδ τοῦ πατραλοίου παιδὸς τὴν τυραννίδα, ὁ Σεμεεὶ κατὰ τὴν ὁδὸν ὑπαντήσας, καὶ βώλοις ἔβαλλε, καὶ λόγοις ἐλοιδόρει τὸν ἄνδρα, παράνομον καὶ ἄνδρα αἱμάτων ἀποκαλῶν. Ἀλλὰ τῇ συνήθει φιλοσοφία χρώμενος ὁ θεῖος Δαβίδ, οὐ μόνον αὐτοὺς οὐκ ἡμύνατο, ἀλλὰ καὶ τῶν στρατηγῶν ἕνα πειραθέντα κατακοντίσαι διεκώλυσεν, εἰρηκώς, « ῎Αφετε αὐτὸν, διότι καταρᾶταί με · διότι Κύριος εἶπεν αὐτῷ κακολογεῖν τὸν Δαβὶδ, καὶ τίς ἐρεῖ αὐτῷ, Τί πεποίηκας οὕτως; ὅπως ἴδοι Κύριος τὴν ταπείνωσίν μου, καὶ ἀνταποδώσῃ μοι Κύριος ἀγαθὰ ἀντὶ τῆς κατάρας αὐτοῦ ἐν τῇ ἡμέρᾳ ταύτῃ. » Πολλὴν τοίνυν συμφωνίαν πρὸς τήνδε τὴν ἱστορίαν ἔχει τοῦδε τοῦ ψαλμοῦ τὰ ῥήματα”. Πολλὴν γὰρ, φησὶ, προμήθειαν τῆς γλώττης ἐποιήσατο · εὐόλισθον τοῦτο διαφερόντως τὸ μόριον ἐπιστάμενος, καὶ οἷόν τινι τειχίῳ ταύτην ἀεὶ περιβάλλων. Οὐχ ἥκιστα δὲ, ἡνίκα Σεμεεὶ οὐδὲν ἠδικημένος ἀντέστη · αὐτὸν γὰρ ἁμαρτωλὸν, ὡς ἄδικον ὀνομάζει· τηνικαῦτα γὰρ « Ἐκωφώθην καὶ ἐταπεινώθην, καὶ ἐσίγησα ἐξ ἀγαθῶν. » Σφόδρα δὲ ταῦτα ἔοικε τοῖς ἐν τῇ ἱστορίᾳ ὑπ᾿ αὐτοῦ εἰρημένοις, "Αφετε αὐτὸν καταράσασθαι , ὅτι Κύριος προσέταξεν αὐτῷ κακολογεῖν τὸν Δαβίδ· εἴπερ ἴδοι Κύριος τὴν ταπείνωσίν μου, καὶ ἐξελῆταί με σήμερον ἐκ χειρὸς τῶν ἐχθρῶν μου. Τοῦτο κἀνταῦθα λέγει, ὅτι Κωφῷ ἐῴκειν παντελῶς οὐκ ἀκούοντι, καὶ ἐταπείνωσα ἐμαυτὸν, τὸ ἐντεῦθεν κέρδος προσμένων. « Καὶ τὸ ἄλγημά μου ἀνεκαινίσθη. » Ὑπ' ἐκείνου, φησὶ, λοιδορούμενος, τῆς ὑπ᾿ ἐμοῦ τολμηθείσης ἁμαρτίας ἦλθον εἰς μνήμην, καὶ ταῖς ἐντεῦθεν ἀκίσιν ἐβαλλόμην, λογιζόμενος ὅτι ταύτης ἕνεκα καὶ λοιδοροῦμαι, καὶ τυραννοῦμαι, καὶ τῶν βασιλειῶν ἐξελαθείς, φεύγειν ἀναγκάζομαι. Καὶ ταῦτα δὲ πολλὴν ἔχει πρὸς τὴν ἱστορίαν συγγένειαν. Τὸ γὰρ, « Κύριος προσέταξεν αὐτῷ κακολογεῖν τὸν Δαβίδ, » μνήμην ἔχει τῆς ἁμαρτίας, ἐπειδὴ διὰ ταύτην ἡ παιδεία γεγένηται.
« Eipa, Phylaxō tas hodous mou, tou mē hamartanein me en glōssę̄ mou; ethemēn tǭ stomati mou phylakēn, en tǭ systēnai ton hamartōlon enantion mou. Ekōphōthēn kai etapeinōthēn, kai esigēsa ex agathōn, kai to algēma mou anekainisthē. » Pheugonta ton megan Dabid tou patraloiou paidos tēn tyrannida, ho Semeei kata tēn hodon hypantēsas, kai bōlois eballe, kai logois eloidorei ton andra, paranomon kai andra haimatōn apokalōn. Alla tę̄ synēthei philosophia chrōmenos ho theios Dabid, ou monon autous ouk hēmynato, alla kai tōn stratēgōn hena peirathenta katakontisai diekōlysen, eirēkōs, « ᾿Aphete auton, dioti kataratai me ; dioti Kyrios eipen autǭ kakologein ton Dabid, kai tis erei autǭ, Ti pepoiēkas houtōs? hopōs idoi Kyrios tēn tapeinōsin mou, kai antapodōsę̄ moi Kyrios agatha anti tēs kataras autou en tę̄ hēmerą tautę̄. » Pollēn toinyn symphōnian pros tēnde tēn historian echei toude tou psalmou ta rhēmata”. Pollēn gar, phēsi, promētheian tēs glōttēs epoiēsato ; euolisthon touto diapherontōs to morion epistamenos, kai hoion tini teichiǭ tautēn aei periballōn. Ouch hēkista de, hēnika Semeei ouden ēdikēmenos antestē ; auton gar hamartōlon, hōs adikon onomazei; tēnikauta gar « Ekōphōthēn kai etapeinōthēn, kai esigēsa ex agathōn. » Sphodra de tauta eoike tois en tę̄ historią hyp᾿ autou eirēmenois, "Aphete auton katarasasthai , hoti Kyrios prosetaxen autǭ kakologein ton Dabid; eiper idoi Kyrios tēn tapeinōsin mou, kai exelētai me sēmeron ek cheiros tōn echthrōn mou. Touto kantautha legei, hoti Kōphǭ eǭkein pantelōs ouk akouonti, kai etapeinōsa emauton, to enteuthen kerdos prosmenōn. « Kai to algēma mou anekainisthē. » Hyp' ekeinou, phēsi, loidoroumenos, tēs hyp᾿ emou tolmētheisēs hamartias ēlthon eis mnēmēn, kai tais enteuthen akisin eballomēn, logizomenos hoti tautēs heneka kai loidoroumai, kai tyrannoumai, kai tōn basileiōn exelatheis, pheugein anankazomai. Kai tauta de pollēn echei pros tēn historian syngeneian. To gar, « Kyrios prosetaxen autǭ kakologein ton Dabid, » mnēmēn echei tēs hamartias, epeidē dia tautēn hē paideia gegenētai.
"I said, I will guard my ways, so as not to sin with my tongue; I set a guard on my mouth while the sinner stood against me. I was mute and humbled and kept silent from good things, and my pain was renewed." As the great David fled the usurpation of his parricidal son, Shimei met him on the road, pelted him with clods, and abused the man in words, calling him lawless and a man of blood. But the divine David, using his customary wisdom, not only did not retaliate but also prevented one of his generals who tried to spear him, saying: "Let him alone, because he curses me; because the Lord told him to revile David, and who will say to him, Why have you done so? So that the Lord may see my humiliation and repay me good instead of his curse this day." The words of this psalm, then, are in close harmony with this history. "He took great care of his tongue," he says, "knowing this member to be especially prone to slip, and always surrounding it as with a wall"; and most of all when Shimei, though not wronged at all, opposed him (he calls him a sinner as unjust). For then "I was mute and humbled and kept silent from good things." These words closely resemble what he said in the history: "Let him curse, for the Lord has commanded him to revile David; if perhaps the Lord may see my humiliation and deliver me today from the hand of my enemies." Here too he says: "I was altogether like a deaf man who does not hear, and I humbled myself, awaiting the gain from it." "And my pain was renewed." "Abused by him," he says, "I came to remember the sin I had dared, and was struck by its points, reckoning that for its sake I am abused, oppressed by a usurper, driven from the palace, and forced to flee." This too has close kinship with the history. For "the Lord commanded him to revile David" contains a remembrance of the sin, since the discipline came because of it.
38.4PG 80 80:1145
· Ἐθερμάνθη ἡ καρδία μου ἐντός μου, καὶ ἐν τῇ μελέτῃ μου ἐκκαυθήσεται πῦρ. » Τοῦτο ὁ Σύμμαχος οὕτως ἡρμήνευσεν . Ἐξεθερμάνθη ἡ καρδία μου ἐντός μου, ἐν τῷ ἀναπολεῖν με, ἀνεκαιόμην πυρί. ᾿Αναμιμνησκόμενος δέ, φησὶ, τῆς ἁμαρτίας μου, τῷ τῆς ἀθυμίας ἐνεπιμπράμην πυρί.
; Ethermanthē hē kardia mou entos mou, kai en tę̄ meletę̄ mou ekkauthēsetai pyr. » Touto ho Symmachos houtōs hērmēneusen . Exethermanthē hē kardia mou entos mou, en tǭ anapolein me, anekaiomēn pyri. ᾿Anamimnēskomenos de, phēsi, tēs hamartias mou, tǭ tēs athymias enepimpramēn pyri.
"My heart grew hot within me, and in my meditation a fire will be kindled." Symmachus rendered this thus: "My heart grew hot within me; as I pondered, I was set alight with fire." "Remembering my sin," he says, "I was burned by the fire of despondency."
38.5PG 80 80:1147
« Ελάλησα ἐν γλώσσῃ μου, Γνώρισόν μοι, Κύριε, τὸ πέρας μου· καὶ τὸν ἀριθμὸν τῶν ἡμερῶν μου, τίς ἐστιν· ἵνα γνῶ τί ὑστερῶ ἐγώ. « Πρὸς μὲν οὖν τὸν λοιδορούμενον ἀπεκρινάμην οὐδὲν, τὸν δὲ τῶν ὅλων ἱκέτευσα Κύριον, δῆλόν μοι ποιῆσαι τῆς ζωῆς μου τὸ τέλος, σφόδρα τῆς τελευτῆς ἐφιέμενος. Ἰδοὺ παλαιστὰς δὲ ἔθου τὰς ἡμέρας μου, καὶ ἡ ὑπόστασίς μου ὡσεὶ οὐδὲν ἐνώπιόν σου. » Τοῦτο πάλιν ὁ Σύμμαχος οὕτως ἡρμήνευσεν· Ἰδοὺ ὡς σπιθαμὰς ἔδωκας τὰς ἡμέρας μου, καὶ ἡ βίωσίς μου ὡς οὐδὲν ἀντικρύς σου. Ἐφίεμαι δὲ τελευτῆς, οὐ μακρόβιον τὴν ἀνθρωπείαν ἐπιστάμενος φύσιν. Ἡ γὰρ ἡμετέρα βιοτὴ οὐδὲ συνεστάναι δοκεῖ τῇ σῇ παραβαλλομένη ζωῇ. Σὺ μὲν γὰρ ἄναρχος καὶ ἀπέραντος, ὁ δὲ ἡμέτερος βίος οἷόν τισι σπιθαμαῖς καὶ παλαισταῖς ἐκμετρεῖται. Διὰ τούτου δὲ παρεδήλωσε τὸ ὀλιγοχρόνιον τῆς ἀνθρωπείας ζωῆς. Οὕτω καὶ ἑτέρωθι λέγει· « "Ὅτι χίλια ἔτη ὑπὸ ὀφθαλμοῖς σου, Κύριε, ὡς ἡμέρα ἡ ἐχθὲς, ἥτις διῆλθε, καὶ φυλακὴ ἐν νυκτί. » Καὶ ἀλλαχοῦ τῶν οὐρανῶν καὶ τῆς γῆς μνημονεύσας, « Αὐτοὶ, φησὶν, ἀπολοῦνται, σὺ δὲ διαμένεις, καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται· καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτοὺς, καὶ ἀλλαγήσονται· σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσι. » Πλὴν τὰ σύμπαντα ματαιότης, πᾶς ἄνθρωπος ζῶν. » "Ωστε πᾶσα, φησὶ, τῶν ἀνθρώπων ἡ φύσις, καὶ οἱ πλουτοῦντες, καὶ οἱ πενόμενοι, ἀτμῷ ἐοίκασι διαλυομένῳ, καὶ εἰκῆ καὶ μάτην οἰκοδομοῦσι, φυτεύουσι, πλοῦτον καὶ περιουσίαν τε ἀθροίζουσιν.
« Elalēsa en glōssę̄ mou, Gnōrison moi, Kyrie, to peras mou; kai ton arithmon tōn hēmerōn mou, tis estin; hina gnō ti hysterō egō. « Pros men oun ton loidoroumenon apekrinamēn ouden, ton de tōn holōn hiketeusa Kyrion, dēlon moi poiēsai tēs zōēs mou to telos, sphodra tēs teleutēs ephiemenos. Idou palaistas de ethou tas hēmeras mou, kai hē hypostasis mou hōsei ouden enōpion sou. » Touto palin ho Symmachos houtōs hērmēneusen; Idou hōs spithamas edōkas tas hēmeras mou, kai hē biōsis mou hōs ouden antikrys sou. Ephiemai de teleutēs, ou makrobion tēn anthrōpeian epistamenos physin. Hē gar hēmetera biotē oude synestanai dokei tę̄ sę̄ paraballomenē zōę̄. Sy men gar anarchos kai aperantos, ho de hēmeteros bios hoion tisi spithamais kai palaistais ekmetreitai. Dia toutou de paredēlōse to oligochronion tēs anthrōpeias zōēs. Houtō kai heterōthi legei; « "Hoti chilia etē hypo ophthalmois sou, Kyrie, hōs hēmera hē echthes, hētis diēlthe, kai phylakē en nykti. » Kai allachou tōn ouranōn kai tēs gēs mnēmoneusas, « Autoi, phēsin, apolountai, sy de diameneis, kai pantes hōs himation palaiōthēsontai; kai hōsei peribolaion helixeis autous, kai allagēsontai; sy de ho autos ei, kai ta etē sou ouk ekleipsousi. » Plēn ta sympanta mataiotēs, pas anthrōpos zōn. » "Ōste pasa, phēsi, tōn anthrōpōn hē physis, kai hoi ploutountes, kai hoi penomenoi, atmǭ eoikasi dialyomenǭ, kai eikē kai matēn oikodomousi, phyteuousi, plouton kai periousian te athroizousin.
"I spoke with my tongue: Make known to me, O Lord, my end and the number of my days, what it is, that I may know what I lack." "To the one who abused me I answered nothing; but I entreated the Lord of all to make plain to me the end of my life, greatly longing for death." "Behold, you have made my days handbreadths, and my existence is as nothing before you." Symmachus again rendered this thus: "Behold, you gave my days as spans, and my life is as nothing in your presence." "I long for death, knowing that human nature is not long-lived. For our life does not even seem to exist when compared with your life. For you are without beginning and without end, while our life is measured as by spans and handbreadths." By this he indicated the shortness of human life. So he says elsewhere: "For a thousand years in your eyes, O Lord, are as yesterday that is past, and a watch in the night." And elsewhere, mentioning the heavens and the earth: "They will perish, but you remain; and they will all grow old like a garment, and like a cloak you will roll them up, and they will be changed; but you are the same, and your years will not fail." "Yet all things are vanity, every living man." "So all human nature," he says, "the rich and the poor, are like vapor that dissolves, and they build, plant, and amass wealth and abundance in vain and to no purpose."
38.7PG 80 80:1147
« Μέντοι γε ἐν εἰκόνι διαπορεύεται ἄνθρωπος, πλὴν μάτην ταράσσεται: Θησαυρίζει, καὶ οὐ γινώσκει τίνι συνάξει αὐτά. » Οὐδὲν, φησὶ, τῶν ἐν εἰκόνι γεγραμμένων οἱ ζῶντες διαφέρουσιν ἄνθρωποι· ὁμοίως γὰρ καὶ τούτων κάκείνων ἡ φύσις ὑποῤῥεῖ τῷ χρόνῳ καὶ διαφθείρεται. ᾿Αλλ' ὅμως οὐδὲν ἧττον διαταράττονται φιλονεικοῦντες, διαμαχόμενοι, πολεμοῦντες, ἐμπορευόμενοι· καὶ ζάλης ἅπας ὁ βίος μεστὸς, τέλος ἔχων τὸν θάνατον · σὺν πόνῳ δὲ πολλῷ καὶ ἱδρῶτι τὸν πλοῦτον ἀθροίζοντες, τὸν ἐσόμενον οὐκ ἴσασι κληρονόμον. Τοῦτο δὲ καὶ ὁ μακάριος Δαβὶδ καὶ ἐκ τῶν καθ' ἑαυτὸν κινούμενος γέγραφε. Τοῖς γὰρ ἐκ τῶν πολέμων " λαφύμοις, καὶ τῷ παρὰ τῶν ἀλλοφύλων φερομένῳ δασμῷ, μεγίστην καὶ περιφανῆ λίαν ἀποφήνας τὴν βασιλείαν, ἡγγόει τοῦ παιδὸς τὴν δυσσεβῆ καὶ παράνομον γνώμην. Εἶτα θεασάμενος αὐτὸν ἐγκρατῆ τῶν βασιλειῶν γινόμενον, καὶ τὸν ἀποκείμενον σφετερισάμενον πλοῦτον, τὴν θαυμασίαν ἀφῆκε φωνὴν, Πλὴν μάτην ταράσσεται», θησαυρίζει, καὶ οὐ γινώσκει τίνι συνάξει αὐτά.
« Mentoi ge en eikoni diaporeuetai anthrōpos, plēn matēn tarassetai: Thēsaurizei, kai ou ginōskei tini synaxei auta. » Ouden, phēsi, tōn en eikoni gegrammenōn hoi zōntes diapherousin anthrōpoi; homoiōs gar kai toutōn kakeinōn hē physis hyporrhei tǭ chronǭ kai diaphtheiretai. ᾿All' homōs ouden hētton diatarattontai philoneikountes, diamachomenoi, polemountes, emporeuomenoi; kai zalēs hapas ho bios mestos, telos echōn ton thanaton ; syn ponǭ de pollǭ kai hidrōti ton plouton athroizontes, ton esomenon ouk isasi klēronomon. Touto de kai ho makarios Dabid kai ek tōn kath' heauton kinoumenos gegraphe. Tois gar ek tōn polemōn " laphymois, kai tǭ para tōn allophylōn pheromenǭ dasmǭ, megistēn kai periphanē lian apophēnas tēn basileian, hēngoei tou paidos tēn dyssebē kai paranomon gnōmēn. Eita theasamenos auton enkratē tōn basileiōn ginomenon, kai ton apokeimenon spheterisamenon plouton, tēn thaumasian aphēke phōnēn, Plēn matēn tarassetai», thēsaurizei, kai ou ginōskei tini synaxei auta.
"Surely man walks about as an image; yet he is troubled in vain. He stores up treasure and does not know for whom he will gather it." "Living people," he says, "differ in nothing from those painted in a picture; for the nature of both alike slips away with time and perishes. Yet none the less they are troubled, contending, fighting, making war, trading; and all life is full of storm, having death as its end. Amassing wealth with much toil and sweat, they do not know their future heir." The blessed David wrote this moved also by his own experience. For having made his kingdom very great and illustrious with the spoils of wars and the tribute brought by the foreigners, he did not know the impious and lawless mind of his son. Then, seeing him become master of the palace and appropriate the stored-up wealth, he let out the admirable cry: "Yet he is troubled in vain; he stores up treasure and does not know for whom he will gather it."
38.8PG 80 80:1149
« Καὶ νῦν τίς ὑπομονή μου; οὐχὶ Κύριος; καὶ ἡ ὑπόστασίς μου παρὰ σοῦ ἐστιν. » Πᾶσιν ἐκείνοις ἐῤῥῶσθαι φράσας, τὴν παρὰ σοῦ προσμένω βοήθειαν. Τὴν δὲ ὑπόστασιν Ακύλας καραδοκίαν εἴρηκεν · ἀντὶ τοῦ, Σε καραδοκῶ περισκοπῶν, τὴν σὴν εὐμένειαν ἀναμένω. Εἶτα τὴν αἰτίαν τῶν ἀλγει νῶν ὑποδείκνυσιν.
« Kai nyn tis hypomonē mou? ouchi Kyrios? kai hē hypostasis mou para sou estin. » Pasin ekeinois errhōsthai phrasas, tēn para sou prosmenō boētheian. Tēn de hypostasin Akylas karadokian eirēken ; anti tou, Se karadokō periskopōn, tēn sēn eumeneian anamenō. Eita tēn aitian tōn algei nōn hypodeiknysin.
"And now what is my patient hope? Is it not the Lord? And my existence is from you." "Bidding farewell to all those things, I await help from you." For "existence" Aquila said "expectation"; that is: "I watch for you, looking around; I await your goodwill." Then he shows the cause of his pains.
38.9PG 80 80:1149
« ᾿Ἀπὸ πασῶν τῶν ἀνομιῶν ῥυσαί με. » Καὶ τοῦ Σεμεεὶ πάλιν φέρει τὴν μνήμην· « Ὄνειδος ἄφρονι ἔδωκάς με. » Σφόδρα καὶ τοῦτο τοῖς ἐν τῇ ἱστορίᾳ εἰρημένοις συμβαίνει· « Κύριος εἶπεν αὐτῷ κακολογεῖν τὸν Δαβίδ. » Καὶ τὰ ἐπαγόμενα δὲ ὁμοίως τοῖς εἰρημένοις ἀκόλουθα.
« ᾿Apo pasōn tōn anomiōn rhysai me. » Kai tou Semeei palin pherei tēn mnēmēn; « Oneidos aphroni edōkas me. » Sphodra kai touto tois en tę̄ historią eirēmenois symbainei; « Kyrios eipen autǭ kakologein ton Dabid. » Kai ta epagomena de homoiōs tois eirēmenois akoloutha.
"Rescue me from all my iniquities." And he again brings in the memory of Shimei: "You gave me as a reproach to the fool." This too agrees closely with what was said in the history: "The Lord told him to revile David." And what follows is likewise consistent with what was said.
38.10PG 80 80:1149
Ἐκωφώθην, καὶ οὐκ ἤνοιξα τὸ στόμα μου, ὅτι σὺ ἐποίησας. » Σοῦ γὰρ, φησὶ, συγχωρήσαντος, πεπαρώνηκεν ἐκεῖνος· καὶ ὁ μὲν ἐῴκει μάστιγι, σὺ δὲ δι᾽ ἐκείνης τὴν παιδείαν ἐπέφερες. Διά τοι τοῦτο σιγῶν ἐδεξάμην τὰς μάστιγας, ἐκεῖνον μὲν παρορῶν, σὲ δὲ ὁρῶν παιδεύοντα. Προσφυῶς δὲ μάλα καὶ τὰ ἐπαγόμενα τέθεικεν.
Ekōphōthēn, kai ouk ēnoixa to stoma mou, hoti sy epoiēsas. » Sou gar, phēsi, synchōrēsantos, peparōnēken ekeinos; kai ho men eǭkei mastigi, sy de di᾽ ekeinēs tēn paideian epepheres. Dia toi touto sigōn edexamēn tas mastigas, ekeinon men parorōn, se de horōn paideuonta. Prosphyōs de mala kai ta epagomena tetheiken.
"I was mute and did not open my mouth, for you did it." "For with your permission he behaved insolently; he was like a scourge, and you brought the discipline through it. For this reason I received the scourges in silence, overlooking him and seeing you disciplining me." And very aptly he put what follows.
38.11PG 80 80:1149
« Απόστησον ἀπ᾿ ἐμοῦ τὰς μάστιγάς σου. Ἀπὸ γὰρ τῆς ἰσχύος τῆς χειρός σου ἐγὼ ἐξέλιπον. » Ἰκετεύω τοίνυν καὶ ἀντιβολῶ σε, Δέσποτα, παῦσον λοιπὸν τὴν παιδείαν · τῷ πλήθει γὰρ τῶν μαστίγων κατηναλώθην. « Ἑν ἐλεγμοῖς ὑπὲρ ἀνομίας ἐπαίδευσας ἄνθρωπον, καὶ ἐξέτηξας ὡς ἀράχνην τὴν ψυχὴν αὐτοῦ. » Οὐκ εἰκῆ, φησὶ, καὶ μάτην κέχρησαι ταῖς παιδείαις, ἀλλὰ διελέγχων τὰ ἐπταισμένα, καὶ ἰατρικῶς τέμνων, καὶ ἐξάγων τὸν κεκρυμμένον ἰχῶρα· καὶ ταῖς μὲν ἐκ τῆς θεραπείας κατατήκεις ὀδύναις, ὑγίειαν δὲ πραγματεύῃ τοῖς τεμνομένοις. « Πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος. » Ταῦτα τοίνυν παρ᾿ ἐμαυτῷ λογιζόμενος, εἰς οὐδὲν δέον ὁρῶ τοὺς ἀνθρώπους ὑπὲρ προσκαίρων ταραττομένους πραγμάτων.
« Apostēson ap᾿ emou tas mastigas sou. Apo gar tēs ischyos tēs cheiros sou egō exelipon. » Iketeuō toinyn kai antibolō se, Despota, pauson loipon tēn paideian ; tǭ plēthei gar tōn mastigōn katēnalōthēn. « Hen elegmois hyper anomias epaideusas anthrōpon, kai exetēxas hōs arachnēn tēn psychēn autou. » Ouk eikē, phēsi, kai matēn kechrēsai tais paideiais, alla dielenchōn ta eptaismena, kai iatrikōs temnōn, kai exagōn ton kekrymmenon ichōra; kai tais men ek tēs therapeias katatēkeis odynais, hygieian de pragmateuę̄ tois temnomenois. « Plēn matēn tarassetai pas anthrōpos. » Tauta toinyn par᾿ emautǭ logizomenos, eis ouden deon horō tous anthrōpous hyper proskairōn tarattomenous pragmatōn.
"Remove your scourges from me; for I have failed from the strength of your hand." "I entreat and implore you, then, Master: stop the discipline now; for I am consumed by the multitude of the scourges." "With rebukes for iniquity you disciplined a man, and you melted his soul like a spider's web." "You have not used disciplines idly and in vain, but exposing the faults, cutting as a physician, and drawing out the hidden pus; you waste away with the pains of the treatment, but you work health for those you cut." "Yet every man is troubled in vain." "Reckoning these things with myself, I see people troubled about temporary affairs for nothing necessary."
38.13PG 80 80:1149
Εἰσάκουσον τῆς προσευχῆς μου, Κύριε, καὶ τῆς δεήσεώς μου · ἐνώτισαι τῶν δακρύων μου μὴ παρασιωπήσῃς, ὅτι πάροικος ἐγώ εἰμι, καὶ παρεπίδημος, καθὼς πάντες οἱ πατέρες μου. ῎Ανες μοι, ἵνα ἀποψύξω πρὸ τοῦ με ἀπελθεῖν, καὶ οὐκέτι οὐ μὴ ὑπάρξω. Ἱκετεύω σε, φησὶ, Δέσποτα, εἰσάκουσον ποτνιωμένου καὶ μετὰ δακρύων ἀντιβολοῦντος. Οὐδὲ γὰρ κατοικῶ τὴν γῆν, ἀλλὰ παροιχῶ, καὶ τοῖς πατράσι παραπλησίως, ὀλίγον βιώσας χρόνον, τὸν θάνατον δέξομαι. Μικρᾶς τοίνυν ἀνακωχῆς μοι μετάδος, ἵνα ὀλίγας γοῦν ἡμέρας δίχα ὀδύνης βιώσω, πρὶν τόνδε τὸν βίον ὑπεξελθεῖν. Ἐξελθὼν γὰρ οὐκ ἀναστρέψω». Τοῦτο γὰρ εἶπεν, οὐκἐτι οὐ μὴ ὑπάρξω, τουτέστι, πρὸς τὸν φθαρτὸν τοῦτον οὐκ ἀναστρέψω βίον. Θαυμάσαι δὲ ἄξιον, τὸν μέγαν Δαβὶδ ἐν βασιλείᾳ, καὶ πλούτῳ, καὶ δυναστείᾳ, πάροικον ἑαυτὸν ἀποκαλοῦντα καὶ παρεπίδημον, καὶ τῇ εὐκληρίᾳ θαῤῥῆσαι μὴ ἀνασχόμενον. Τῷ ὄντι γὰρ σοφίας μεστὰ τὰ ῥήματα', καὶ τὴν φύσιν τῶν ὄντων ἐπισταμένης, καὶ τούτου χάριν τῆς παρούσης εὐημερίας καταφρονούσης.
Eisakouson tēs proseuchēs mou, Kyrie, kai tēs deēseōs mou ; enōtisai tōn dakryōn mou mē parasiōpēsę̄s, hoti paroikos egō eimi, kai parepidēmos, kathōs pantes hoi pateres mou. ᾿Anes moi, hina apopsyxō pro tou me apelthein, kai ouketi ou mē hyparxō. Hiketeuō se, phēsi, Despota, eisakouson potniōmenou kai meta dakryōn antibolountos. Oude gar katoikō tēn gēn, alla paroichō, kai tois patrasi paraplēsiōs, oligon biōsas chronon, ton thanaton dexomai. Mikras toinyn anakōchēs moi metados, hina oligas goun hēmeras dicha odynēs biōsō, prin tonde ton bion hypexelthein. Exelthōn gar ouk anastrepsō». Touto gar eipen, ouketi ou mē hyparxō, toutesti, pros ton phtharton touton ouk anastrepsō bion. Thaumasai de axion, ton megan Dabid en basileią, kai ploutǭ, kai dynasteią, paroikon heauton apokalounta kai parepidēmon, kai tę̄ euklērią tharrhēsai mē anaschomenon. Tǭ onti gar sophias mesta ta rhēmata', kai tēn physin tōn ontōn epistamenēs, kai toutou charin tēs parousēs euēmerias kataphronousēs.
"Hear my prayer, O Lord, and my supplication; give ear to my tears; do not be silent, for I am a sojourner and a stranger, as all my fathers were. Relent toward me, that I may be refreshed before I depart and am no more." "I entreat you, Master," he says, "hear one who wails and implores with tears. For I do not dwell on the earth but sojourn, and like my fathers, after living a short time, I shall receive death. Give me, then, a little respite, so that I may live at least a few days without pain before I leave this life. For when I have gone out I shall not return." For this is what he said with "and am no more," that is, "I shall not return to this perishable life." It is worthy of wonder that the great David, in kingship, wealth, and power, called himself a sojourner and stranger and would not trust in his good fortune. Truly the words are full of wisdom, wisdom that knows the nature of things and therefore despises present prosperity.
Chapter 39
39.1PG 80 80:1151
« Εἰς τὸ τέλος, τῷ Δαβίδ ψαλμός. • Τινὲς εἰς τὸν μακάριον Ἱερεμίαν τοῦτον ἔλαβον τὸν ψαλμὸν, τινὲς εἰς τὸν θαυμάσιον Δανιήλ· ἐπειδὴ κἀκεῖνος καὶ οὗτος εἰς λάκκον ἐβλήθησαν, μέμνηται δὲ λάκκου τοῦ ψαλμοῦ τὸ προοίμιον· καὶ τῷ ἑνὶ προσεσχηκότες ῥητῷ, εἰς ἐκείνην ἐτράποντο τὴν διάνοιαν. Τινές δὲ τοῖς οἰκήσασι τὴν Βαβυλῶνα δορυαλώτοις ἁρμόττειν ἔφασαν τὸν ψαλμόν. Ἐγὼ δὲ τυπικῶς μὲν εἰς τὰ συμβεβηκότα τῷ Δαβὶδ τοῦτον • συγγεγράφθαι νομίζω · ἀναφέρεσθαι δὲ καὶ εἰς ἅπασαν τῶν ἀνθρώπων τὴν φύσιν, ὑπὸ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν τὰς τῆς ἀναστάσεως δεξαμένην ἐλπίδας. Εἰς δὲ ταύτην ἡμᾶς ποδηγεῖ τὴν διάνοιαν ὁ θεσπέσιος Παῦλος, ἐν τῇ πρὸς Ἑβραίους ἐπιστολῇ ῥητῶν ἐνίων μνησθείς.
« Eis to telos, tǭ Dabid psalmos. • Tines eis ton makarion Hieremian touton elabon ton psalmon, tines eis ton thaumasion Daniēl; epeidē kakeinos kai houtos eis lakkon eblēthēsan, memnētai de lakkou tou psalmou to prooimion; kai tǭ heni proseschēkotes rhētǭ, eis ekeinēn etraponto tēn dianoian. Tines de tois oikēsasi tēn Babylōna doryalōtois harmottein ephasan ton psalmon. Egō de typikōs men eis ta symbebēkota tǭ Dabid touton • syngegraphthai nomizō ; anapheresthai de kai eis hapasan tōn anthrōpōn tēn physin, hypo tou Theou kai Sōtēros hēmōn tas tēs anastaseōs dexamenēn elpidas. Eis de tautēn hēmas podēgei tēn dianoian ho thespesios Paulos, en tę̄ pros Hebraious epistolę̄ rhētōn eniōn mnēstheis.
"To the end; a psalm of David." Some took this psalm of the blessed Jeremiah, some of the admirable Daniel, since both were thrown into a pit, and the opening of the psalm mentions a pit; attending to the one phrase, they turned to that sense. Others said the psalm fits the captives who lived in Babylon. I think it was composed typically with reference to what happened to David, but that it also refers to the whole of human nature, which received the hope of resurrection from our God and Savior. The inspired Paul leads us to this sense, quoting some of its words in the Epistle to the Hebrews.
39.2PG 80 80:1151
« Ὑπομένων ὑπέμεινα τὸν Κύριον, καὶ προσέσχε μοι. Καὶ εἰσήκουσε τῆς δεήσεώς μου, καὶ ἀνήγαγέ με ἐκ λάκκου ταλαιπωρίας, καὶ ἀπὸ πηλοῦ ιλύος.» Ἁρμόττει δὲ καὶ τῷ μακαρίῳ Δαβὶδ τὰ ῥήματα· σύμφωνα γάρ ἐστι τῷ προτεταγμένῳ ψαλμῷ. Ἐν ἐκείνῳ μὲν γὰρ ἔλεγεν · « Εἰσάκουσον τῆς προσευχῆς μου, Κύριε, καὶ τῆς δεήσεώς μου· ἐνώτισαι τῶν δακρύων μου· μὴ παρασιωπήσῃς, καὶ ἄνες μοι ἵνα ἀναψύξω πρὸ τοῦ με ἀπελθεῖν, καὶ οὐκέτι οὐ μὴ ὑπάρξω. » Καὶ ἀνωτέρω δὲ ἔφη · « Καὶ νῦν τίς ἡ ὑπομονή μου; οὐχὶ Κύριος; καὶ ἡ ὑπόστασίς μου παρὰ σοῦ ἐστιν. · Ἐνταῦθα δὲ, ὡς τῆς ἱκετείας δεχθείσης, καὶ τῆς αἰτήσεως δοθείσης, « Ὑπομένων, φησὶν, ὑπέμεινα τὸν Κύριον, καὶ προσέσχε μοι.» Απεστραμμένος γὰρ τὴν ἁμαρτίαν, εὐμενές μοι πρόσωπον ἔδειξε, καὶ εἰσήκουσε τῆς δεήσεώς μου. Καί τι πεποίηκεν εἰσακούσας; « Καὶ ἀνήγαγέ με ἐκ λάκκου ταλαιπωρίας, καὶ ἀπὸ πηλοῦ ἰλύος.» Οὕτω δὲ τοὺς μεγίστους κινδύνους σύνηθες ὀνομάζειν τῇ θείᾳ Γραφῇ, καθὰ καὶ ἤδη προειρήκαμεν. Τῶν δὲ κινδύνων ἀπαλλάξας, τί σοι πάλιν κεχάρισται; «Καὶ ἔστησεν ἐπὶ πέτραν τοὺς πόδας μου. Οὐ γὰρ εἴασέ με κλονεῖσθαι καὶ περιφέρεσθαι, ἀλλ' ἐδραίαν μοι τὴν στάσιν εἰργάσατο. « Ἐπὶ ταύτῃ γὰρ, φησὶ, πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν, καὶ πύλαι ᾄδου οὐ κατισχύσουσιν αὐτῆς.» – « Καὶ κατεύθυνε τὰ διαβήματά μου. » Ακωλύτως με τρέχειν εἰς τὴν τῆς δικαιοσύνης ὁδὸν παρεσκεύασε. Τῆς γὰρ πλάνης ἐλευθερώσας, τὴν εὐθεῖαν ὑπἐδειξε τῆς ἀληθείας ὁδόν.
« Hypomenōn hypemeina ton Kyrion, kai prosesche moi. Kai eisēkouse tēs deēseōs mou, kai anēgage me ek lakkou talaipōrias, kai apo pēlou ilyos.» Harmottei de kai tǭ makariǭ Dabid ta rhēmata; symphōna gar esti tǭ protetagmenǭ psalmǭ. En ekeinǭ men gar elegen ; « Eisakouson tēs proseuchēs mou, Kyrie, kai tēs deēseōs mou; enōtisai tōn dakryōn mou; mē parasiōpēsę̄s, kai anes moi hina anapsyxō pro tou me apelthein, kai ouketi ou mē hyparxō. » Kai anōterō de ephē ; « Kai nyn tis hē hypomonē mou? ouchi Kyrios? kai hē hypostasis mou para sou estin. ; Entautha de, hōs tēs hiketeias dechtheisēs, kai tēs aitēseōs dotheisēs, « Hypomenōn, phēsin, hypemeina ton Kyrion, kai prosesche moi.» Apestrammenos gar tēn hamartian, eumenes moi prosōpon edeixe, kai eisēkouse tēs deēseōs mou. Kai ti pepoiēken eisakousas? « Kai anēgage me ek lakkou talaipōrias, kai apo pēlou ilyos.» Houtō de tous megistous kindynous synēthes onomazein tę̄ theią Graphę̄, katha kai ēdē proeirēkamen. Tōn de kindynōn apallaxas, ti soi palin kecharistai? «Kai estēsen epi petran tous podas mou. Ou gar eiase me kloneisthai kai peripheresthai, all' edraian moi tēn stasin eirgasato. « Epi tautę̄ gar, phēsi, petrą oikodomēsō mou tēn Ekklēsian, kai pylai ądou ou katischysousin autēs.» – « Kai kateuthyne ta diabēmata mou. » Akōlytōs me trechein eis tēn tēs dikaiosynēs hodon pareskeuase. Tēs gar planēs eleutherōsas, tēn eutheian hypedeixe tēs alētheias hodon.
"I waited patiently for the Lord, and he attended to me and heard my supplication, and he brought me up from the pit of misery and from the miry clay." The words fit the blessed David too; for they agree with the psalm placed before. In that one he said, "Hear my prayer, O Lord, and my supplication; give ear to my tears; do not be silent; and relent toward me that I may be refreshed before I depart and am no more"; and above he said, "And now what is my patient hope? Is it not the Lord? And my existence is from you." Here, as if the supplication had been received and the request granted, he says, "I waited patiently for the Lord, and he attended to me." "For having turned away from the sin, he showed me a kindly face and heard my supplication." And what did he do when he heard? "And he brought me up from the pit of misery and from the miry clay." It is customary for the divine Scripture to name the greatest dangers so, as we have already said. And having freed you from the dangers, what did he grant you next? "And he set my feet upon a rock." "For he did not let me be shaken and carried about, but made my standing firm." "For on this rock," he says, "I will build my church, and the gates of Hades will not prevail against it." "And he directed my steps." "He made me able to run unhindered on the road of righteousness; for having freed me from error, he showed me the straight road of truth."
39.4PG 80 80:1153
« Καὶ ἐνέβαλεν εἰς τὸ στόμα μου ἆσμα καινὸν, ὕμνον τῷ Θεῷ ἡμῶν. » ᾿Αντὶ γὰρ τῆς δυσσεβοῦς τῶν εἰδώλων λατρείας τὸν ὄντα Θεὸν ἐδιδάχθην ὑμνεῖν, καὶ προσφέρειν ἆσμα, οὐ παλαιὸν, ἀλλὰ καινὸν, καὶ ταῖς καιναῖς εὐεργεσίαις συμβαίνον. Οὐκέτι γὰρ θρηνῳδῶν ἱκετεύω, ἀλλ' ἐπὶ ταῖς εὐεργεσίαις ὑμνῶ. Ταῦτα μὲν οὖν, ὡς ἔφην, τυπικῶς ἁρμόττει τοῖς τοῦ Δαβὶδ παθήμασι, καὶ ταῖς εἰς αὐτὸν γεγενημέναις εὐεργεσίαις. ῾Αρμόττει δὲ διαφερόντως τῇ φύσει τῶν ἀνθρώπων, εἰς αὐτὸν κατενεχθείσῃ τὸν τῆς ἁμαρτίας πυθμένα, καὶ τῷ θανάτῳ παραπεμφθείσῃ, καὶ διὰ τῆς τοῦ Σωτῆρος ἡμῶν ἐνανθρωπήσεως ἀνιμηθείσῃ, καὶ δεξαμένῃ τῆς ἀναστάσεως τὰς ἐλπίδας, λέγειν, « Ὑπομένων ὑπέμεινα τὸν Κύριον, καὶ προσέσχε μοι. Καὶ εἰσἠκουσέ μου, καὶ ἀνήγαγέ με ἐκ λάκκου ταλαιπωρίας. • Λάκκος δὲ ταλαιπωρίας εἰκότως ὁ θάνατος ἐκλήθη, φθορᾶς ὑπάρχων μεστός · πηλὸς δὲ ἰλύος, ἡ ἁμαρτία, ὡς δυσοσμίαν ἀφιεῖσα πολλὴν, καὶ τὸν εὐθυτενῆ τῶν ἀνθρώπων ἐπέχουσα δρόμον . « Ὄψονται πολλοὶ, καὶ φοβηθήσονται, καὶ ἐλπιοῦσιν ἐπὶ Κύριον. » Ἐπειδὴ εἰς τῶν τῆς σωτηρίας ἀπολελαυκότων τὸ πρόσωπον ταῦτα διέξεισιν, εἰκότως ὁ Προφήτης ἔφη, ὅτι οἱ μηδέπω γεγευσμένοι τῶν ἀγαθῶν, θεωροῦντες καὶ φοβηθήσονται, ὡς ἤδη μὴ προσεληλυθότες, καὶ τῇ ἐλπίδι κρατυνθέντες, τῆς παρὰ τοῦ Θεοῦ τεύξονται σωτηρίας.
« Kai enebalen eis to stoma mou asma kainon, hymnon tǭ Theǭ hēmōn. » ᾿Anti gar tēs dyssebous tōn eidōlōn latreias ton onta Theon edidachthēn hymnein, kai prospherein asma, ou palaion, alla kainon, kai tais kainais euergesiais symbainon. Ouketi gar thrēnǭdōn hiketeuō, all' epi tais euergesiais hymnō. Tauta men oun, hōs ephēn, typikōs harmottei tois tou Dabid pathēmasi, kai tais eis auton gegenēmenais euergesiais. ῾Armottei de diapherontōs tę̄ physei tōn anthrōpōn, eis auton katenechtheisę̄ ton tēs hamartias pythmena, kai tǭ thanatǭ parapemphtheisę̄, kai dia tēs tou Sōtēros hēmōn enanthrōpēseōs animētheisę̄, kai dexamenę̄ tēs anastaseōs tas elpidas, legein, « Hypomenōn hypemeina ton Kyrion, kai prosesche moi. Kai eisēkouse mou, kai anēgage me ek lakkou talaipōrias. • Lakkos de talaipōrias eikotōs ho thanatos eklēthē, phthoras hyparchōn mestos ; pēlos de ilyos, hē hamartia, hōs dysosmian aphieisa pollēn, kai ton euthytenē tōn anthrōpōn epechousa dromon . « Opsontai polloi, kai phobēthēsontai, kai elpiousin epi Kyrion. » Epeidē eis tōn tēs sōtērias apolelaukotōn to prosōpon tauta diexeisin, eikotōs ho Prophētēs ephē, hoti hoi mēdepō gegeusmenoi tōn agathōn, theōrountes kai phobēthēsontai, hōs ēdē mē proselēlythotes, kai tę̄ elpidi kratynthentes, tēs para tou Theou teuxontai sōtērias.
"And he put into my mouth a new song, a hymn to our God." "For instead of the impious worship of idols I was taught to hymn the God who is, and to offer a song not old but new, fitting the new benefits. For I no longer entreat with laments but hymn him for his benefits." These things, as I said, fit typically the sufferings of David and the benefits done to him. But they fit especially human nature, which was brought down to the very bottom of sin and handed over to death, and drawn up through the incarnation of our Savior, and received the hope of resurrection, to say: "I waited patiently for the Lord, and he attended to me and heard me, and brought me up from the pit of misery." Death was fittingly called the pit of misery, being full of corruption; and the miry clay is sin, which gives off a great stench and checks the straight course of human beings. "Many will see and fear, and will hope in the Lord." Since he recounts these things in the person of those who have enjoyed salvation, the prophet fittingly said that those who have not yet tasted the good things, seeing them, will fear, as not having yet approached, and, strengthened by hope, will obtain salvation from God.
39.5PG 80 80:1153
« Μακάριος ἀνὴρ, οὗ ἐστι τὸ ὄνομα Κυρίου ἐλπὶς αὐτοῦ, καὶ οὐκ ἐπέβλεψεν εἰς ματαιότητας καὶ μανίας ψευδεῖς. » Τῶν ματαιοτήτων τούτων ἐμνημόνευσεν ὁ Προφήτης, καὶ ἐν τῷ πρὸ τούτου ψαλμῷ· « Πλὴν τὰ σύμπαντα ματαιότης, πᾶς ἄνθρωπος ζῶν. » Καὶ πάλιν, « Πλὴν μάτην ταράσσεται Κάνταῦθα τοίνυν μακαρίζει τὸν τῶν μὲν παρόντων καταφρονήσαντα, τὴν ἐλπίδα δὲ τὴν θείαν ἀντὶ πάντων κτησάμενον.
« Makarios anēr, hou esti to onoma Kyriou elpis autou, kai ouk epeblepsen eis mataiotētas kai manias pseudeis. » Tōn mataiotētōn toutōn emnēmoneusen ho Prophētēs, kai en tǭ pro toutou psalmǭ; « Plēn ta sympanta mataiotēs, pas anthrōpos zōn. » Kai palin, « Plēn matēn tarassetai Kantautha toinyn makarizei ton tōn men parontōn kataphronēsanta, tēn elpida de tēn theian anti pantōn ktēsamenon.
"Blessed is the man whose hope is the name of the Lord, and who has not looked to vanities and false frenzies." The prophet mentioned these vanities in the psalm before this too: "Yet all things are vanity, every living man"; and again, "Yet he is troubled in vain." Here, then, he calls blessed the one who has despised present things and acquired divine hope in place of all.
39.6PG 80 80:1155
Πολλὰ ἐποίησας σὺ, Κύριε ὁ Θεός μου, τὰ θαυμάσιά σου, καὶ τοῖς διαλογισμοῖς σου οὐκ ἔστι τίς ὁμοιωθήσεταί σοι. ᾿Απήγγειλα καὶ ἐλάλησα, ἐπληθύνθησαν ὑπὲρ ἀριθμόν. » Νικᾷ, φησὶν, ἀριθμὸν καὶ πᾶσαν διήγησιν τὰ ὑπὸ τῆς σῆς δυνάμεως γενόμενα θαύματα. Οὐ γάρ ἐστιν ὁ τὰ ὅμοιά σοι δράσαι δυνάμενος · μέγιστα μὲν γὰρ καὶ περικαλλῆ σου τὰ ποιήματα· νικᾷ δὲ τοὺς ἀνθρωπίνους ἐπαίνους τὰ καθ᾿ ἕκαστον καιρὸν ὑπὸ τῆς σῆς προμηθείας οἰκονομούμενα, τὰ ἐν Αἰγύπτῳ, τὰ ἐν τῇ ἐρήμῳ, τὰ ἐπὶ Μωσοῦ , τὰ ἐπὶ Ἰησοῦ τὰ ἐπὶ Σαμουήλ, καὶ τὰ τούτων πρεσβύτερα, τὰ κατὰ τὸν Ἀβραὰμ, τὰ κατὰ τὸν Ἰσαὰκ, τὰ κατὰ τὸν Ἰακώβ, ἡ διὰ δουλείας τοῦ Ἰωσὴφ βασιλεία, καὶ τὰ ἄλλα, ἵνα μὴ καθ' ἕκαστον διεξέρχωμαι. Ἀλλὰ τὸ νῦν γεγενημέ νον τούτων ἁπάντων θαυμασιώτερον. Οὐδὲ γὰρ ἑνὸς ἀνδρὸς, ἢ ἑνὸς ἔθνους, ἀλλὰ τῶν ἐθνῶν ἁπάν των πραγματεύῃ τὴν σωτηρίαν, καὶ, τὴν νομικὴν λατρείαν καταπαύσας, τῇ δὲ τῶν Ἰουδαίων ἀσθενείᾳ συμβαίνουσαν, τὴν καινὴν ἔδωκας χάριν, τὴν λογικὴν λατρείαν νομοθετοῦσαν
Polla epoiēsas sy, Kyrie ho Theos mou, ta thaumasia sou, kai tois dialogismois sou ouk esti tis homoiōthēsetai soi. ᾿Apēngeila kai elalēsa, eplēthynthēsan hyper arithmon. » Niką, phēsin, arithmon kai pasan diēgēsin ta hypo tēs sēs dynameōs genomena thaumata. Ou gar estin ho ta homoia soi drasai dynamenos ; megista men gar kai perikallē sou ta poiēmata; niką de tous anthrōpinous epainous ta kath᾿ hekaston kairon hypo tēs sēs promētheias oikonomoumena, ta en Aigyptǭ, ta en tę̄ erēmǭ, ta epi Mōsou , ta epi Iēsou ta epi Samouēl, kai ta toutōn presbytera, ta kata ton Abraam, ta kata ton Isaak, ta kata ton Iakōb, hē dia douleias tou Iōsēph basileia, kai ta alla, hina mē kath' hekaston diexerchōmai. Alla to nyn gegenēme non toutōn hapantōn thaumasiōteron. Oude gar henos andros, ē henos ethnous, alla tōn ethnōn hapan tōn pragmateuę̄ tēn sōtērian, kai, tēn nomikēn latreian katapausas, tę̄ de tōn Ioudaiōn astheneią symbainousan, tēn kainēn edōkas charin, tēn logikēn latreian nomothetousan
"Many are the wonders you have done, O Lord my God, and in your thoughts there is no one who will be like you. I declared and spoke; they were multiplied beyond number." "The wonders done by your power," he says, "surpass number and all narration. For there is no one who can do the like of you. Your works are very great and very beautiful; and what is managed by your providence at each time surpasses human praise: the things in Egypt, in the desert, under Moses, under Joshua, under Samuel, and those older still, concerning Abraham, Isaac, and Jacob, the kingship of Joseph that came through slavery, and the rest, not to go through each one. But what has now come about is more wonderful than all these. For you are working the salvation not of one man or one nation, but of all the nations; and having ended the worship of the law, which suited the weakness of the Jews, you gave the new grace, which lays down the law of rational worship.
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« Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι. Ολοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἐζήτησας. Τότε εἶπον, Ἰδοὺ ἥκω. » Τούτοις ἡ ἀποστολική συνάδει παραίνεσις· • Παρακαλῶ ὑμᾶς, ἀδελφοὶ, διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν. ᾿Αντὶ γὰρ τῶν νομικῶν ἱερείων τὰ ἡμέτερα μέλη καθιεροῦν ὁ Δεσπότης προσέταξε. Ταύτην δέ, φησὶ, τὴν χάριν ἰδὼν, ἐμαυτόν σοι προσήγαγον, λέγων, Ἰδοὺ πάρειμι. Ταύτην μέντοι τὴν φωνὴν ὁ μακάριος λαμβάνει Παῦλος εἰς τὸν Δεσπότην Χριστὸν, καὶ μάλα εἰκότως. Τῆς γὰρ ἡμετέρας φύσεώς ἐστιν ἀπαρχή, καὶ πρώτῳ πρέπει τὰ ἡμέτερα λέγειν, καὶ ἐν αὐτῷ προτυποῦν ἃ παρ᾿ ἡμῶν προσήκει γενέσθαι. Οὕτω πρῶτος τῷ βαπτίσματι προσελήλυθεν, ἡμῖν ὑποδεικνὺς τὴν τοῦ βαπτίσματος χάριν· οὕτως ἔνιψε τοὺς πόδας τῶν μαθητῶν, ταπεινοφροσύνης ἡμῖν ἀρχέτυπον προτιθείς. Διὰ τοῦτο πρὸς τὸν Ἰωάννην ἔφη· « ῎Αφες ἄρτι, οὕτω γὰρ πρέπον ἡμῖν ἐστι πληρῶσαι πᾶσαν δικαιοσύνην. » Αρμόττει τοίνυν αὐτῷ καὶ τὰ ἡμέτερα λέγειν, ὡς κεφαλῇ σώματος, ὡς πολλῶν ἀδελφῶν πρωτοτόκῳ κατὰ τὴν σάρκα. • Εν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ. • ῎Ανωθεν, φησὶν, ἐν ταῖς προφητικαῖς βίβλοις ταῦτα περὶ ἐμοῦ προηγόρευται. Τὴν κεφαλίδα, εἴλημα εἰρήκασιν ᾿Ακύλας καὶ Σύμμαχος · οὕτω δὲ τὰς θείας Γραφὰς μέχρι καὶ τήμερον Ἰουδαῖοι κατασκευάζειν εἰώθασι.
« Thysian kai prosphoran ouk ēthelēsas, sōma de katērtisō moi. Olokautōmata kai peri hamartias ouk ezētēsas. Tote eipon, Idou hēkō. » Toutois hē apostolikē synadei parainesis; • Parakalō hymas, adelphoi, dia tōn oiktirmōn tou Theou, parastēsai ta sōmata hymōn thysian zōsan, hagian, euareston tǭ Theǭ, tēn logikēn latreian. ᾿Anti gar tōn nomikōn hiereiōn ta hēmetera melē kathieroun ho Despotēs prosetaxe. Tautēn de, phēsi, tēn charin idōn, emauton soi prosēgagon, legōn, Idou pareimi. Tautēn mentoi tēn phōnēn ho makarios lambanei Paulos eis ton Despotēn Christon, kai mala eikotōs. Tēs gar hēmeteras physeōs estin aparchē, kai prōtǭ prepei ta hēmetera legein, kai en autǭ protypoun ha par᾿ hēmōn prosēkei genesthai. Houtō prōtos tǭ baptismati proselēlythen, hēmin hypodeiknys tēn tou baptismatos charin; houtōs enipse tous podas tōn mathētōn, tapeinophrosynēs hēmin archetypon protitheis. Dia touto pros ton Iōannēn ephē; « ᾿Aphes arti, houtō gar prepon hēmin esti plērōsai pasan dikaiosynēn. » Armottei toinyn autǭ kai ta hēmetera legein, hōs kephalę̄ sōmatos, hōs pollōn adelphōn prōtotokǭ kata tēn sarka. • En kephalidi bibliou gegraptai peri emou. • ᾿Anōthen, phēsin, en tais prophētikais biblois tauta peri emou proēgoreutai. Tēn kephalida, eilēma eirēkasin ᾿Akylas kai Symmachos ; houtō de tas theias Graphas mechri kai tēmeron Ioudaioi kataskeuazein eiōthasi.
"Sacrifice and offering you did not want, but a body you prepared for me. Whole burnt offerings and offerings for sin you did not seek. Then I said, Behold, I come." The apostolic exhortation is in harmony with this: "I urge you, brothers, by the compassions of God, to present your bodies as a sacrifice living, holy, well pleasing to God, your rational worship." For instead of the sacrifices of the law the Master commanded us to consecrate our own members. "Seeing this grace," he says, "I brought myself to you, saying, Behold, I am here." The blessed Paul takes this utterance of Christ the Lord, and very fittingly. For he is the firstfruits of our nature, and it befits him first to speak our words and to prefigure in himself what ought to be done by us. So he first came to baptism, showing us the grace of baptism; so he washed the disciples' feet, setting before us a pattern of humility. That is why he said to John, "Let it be so now; for thus it is fitting for us to fulfill all righteousness." It befits him, then, to speak our words too, as head of the body, as firstborn among many brothers according to the flesh. "In the head of the book it is written of me." "From of old," he says, "these things have been foretold of me in the prophetic books." For "head" Aquila and Symmachus said "scroll"; for so the Jews are accustomed to make the divine Scriptures even today.
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Τοῦ ποιῆσαι τὸ θέλημά σου, ὁ Θεός μου, ἠβουλήθην · καὶ τὸν νόμον σου ἐν μέσῳ τῆς κοιλίας μου. » Προσελθών σοι, φησὶ, πᾶσαν ἔχω σπουδὴν τὰς σὰς πληροῦν ἐντολὰς, καὶ κατὰ τὸ σὸν πολιτεύεσθαι θέλημα. Τὸ δὲ, ἐν μέσῳ τῆς κοιλίας μου, ἐκ μεταφορᾶς εἴρηκε τῶν εὖ περί τινα διακειμένων, καὶ ἔνδον ἐφιεμένων ἐμβαλεῖν τὸν ποθούμενον. Ταῦτα δὲ οὔτε τῷ Ἱερεμίᾳ, οὔτε τῷ Δανιήλ, οὔτε τῷ μακαρίῳ ἁρμόττει Δαβίδ. Τοῦ νόμου γὰρ κρατοῦντος, ὁλοκαυτώματα καὶ θυσίαι προσεφέροντο τῷ Θεῷ. Ὁ δὲ προφητικὸς λόγος, ἐκβαλὼν πάντα τὰ τοιαῦτα, τὴν λογικὴν θυσίαν ὑπέδειξεν. Οὗ δὴ χάριν, τυπικῶς ἔφην ἁρμόττειν τῷ Δαβὶδ τὸν ψαλμόν · ἐπειδὴ κἀκεῖνος προφητικῶς προεώρα τὰ μέλλοντα, καὶ κατ᾿ ἐκεῖνα ζῇν ἐπεθύμει· ἀληθῶς δὲ τοῖς τῆς σωτηρίας ἀξιωθεῖσιν ἔθνεσι, καὶ τῆς πλάνης ἀπαλλαγεῖσιν,
Tou poiēsai to thelēma sou, ho Theos mou, ēboulēthēn ; kai ton nomon sou en mesǭ tēs koilias mou. » Proselthōn soi, phēsi, pasan echō spoudēn tas sas plēroun entolas, kai kata to son politeuesthai thelēma. To de, en mesǭ tēs koilias mou, ek metaphoras eirēke tōn eu peri tina diakeimenōn, kai endon ephiemenōn embalein ton pothoumenon. Tauta de oute tǭ Hieremią, oute tǭ Daniēl, oute tǭ makariǭ harmottei Dabid. Tou nomou gar kratountos, holokautōmata kai thysiai prosepheronto tǭ Theǭ. Ho de prophētikos logos, ekbalōn panta ta toiauta, tēn logikēn thysian hypedeixen. Hou dē charin, typikōs ephēn harmottein tǭ Dabid ton psalmon ; epeidē kakeinos prophētikōs proeōra ta mellonta, kai kat᾿ ekeina zę̄n epethymei; alēthōs de tois tēs sōtērias axiōtheisin ethnesi, kai tēs planēs apallageisin,
"To do your will, O my God, I desired, and your law is in the midst of my belly." "Having come to you," he says, "I have every eagerness to fulfill your commandments and to live according to your will." "In the midst of my belly" he said as a metaphor from those who are well disposed toward someone and long to take the beloved inside them. These things fit neither Jeremiah nor Daniel nor the blessed David. For while the law held sway, whole burnt offerings and sacrifices were offered to God. But the prophetic word, casting out all such things, pointed to the rational sacrifice. For this reason I said the psalm fits David typically, since he too foresaw the future prophetically and longed to live accordingly; but it fits truly the nations counted worthy of salvation and freed from error,
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« Εὐηγγελισάμην δικαιοσύνην ἐν ἐκκλησία μεγάλῃ, ἰδοὺ τὰ χείλη μου οὐ μὴ κωλύσω· Κύριε, σὺ ἔγνως. Τὴν δικαιοσύνην σου οὐκ ἔκρυψα ἐν τῇ καρδίᾳ μου, τὴν ἀλήθειάν σου καὶ τὸ σωτήριόν σου εἶπα. Οὐκ ἔκρυψα τὸ ἔλεός σου καὶ τὴν ἀλήθειάν σου ἀπὸ συναγωγῆς πολλῆς. » Καὶ ὁ μακάριος Δαβὶδ ὑπισχνείται ἐν ἐκκλησίᾳ μεγάλη, τῇ κατὰ πᾶσαν τὴν οἰκουμένην ὑπὸ τῆς θείας χάριτος συλλεγείσῃ, τὴν τοῦ Θεοῦ δικαιοσύνην κηρύττειν, καὶ τὴν τῆς προφητείας ἀλήθειαν, καὶ 'τὴν ἀξιάγαστον σωτηρίαν, καὶ τὸν ἀμέτρητον ἔλεον· καὶ αὕτη ἡ σεσωσμένη φύσις ταύτην ὑπὲρ τῆς σωτηρίας ὑπισχνεῖται τὴν ἀντίδοσιν δώσειν, τὸ συντρέχειν εἰς ἐκκλησίαν, καὶ τὰ χείλη κινεῖν εἰς ὑμνῳδίαν, καὶ τοῦ Θεοῦ τὴν δικαίαν κρίσιν ἀνακηρύττειν, καὶ τὴν ἄῤῥητον διεξιέναι κηδεμονίαν, καὶ τῶν προφητικῶν ὑποσχέσεων ὑποδεικνῦναι τὸ ἀληθές. Τὸ δὲ, « ἀπὸ συναγωγῆς πολλῆς, ὁ ὁ Σύμμαχος ἐν πληθύϊ, ὁ δὲ ᾿Ακύλας καὶ ὁ Θεοδοτίων, ἐν ἐκκλησίᾳ μεγάλη τεθείκασιν· ὡς εἶναι δῆλον, ὅτι περὶ τῆς αὐτῆς εἴρηκεν ἐκκλησίας.
« Euēngelisamēn dikaiosynēn en ekklēsia megalę̄, idou ta cheilē mou ou mē kōlysō; Kyrie, sy egnōs. Tēn dikaiosynēn sou ouk ekrypsa en tę̄ kardią mou, tēn alētheian sou kai to sōtērion sou eipa. Ouk ekrypsa to eleos sou kai tēn alētheian sou apo synagōgēs pollēs. » Kai ho makarios Dabid hypischneitai en ekklēsią megalē, tę̄ kata pasan tēn oikoumenēn hypo tēs theias charitos syllegeisę̄, tēn tou Theou dikaiosynēn kēryttein, kai tēn tēs prophēteias alētheian, kai 'tēn axiagaston sōtērian, kai ton ametrēton eleon; kai hautē hē sesōsmenē physis tautēn hyper tēs sōtērias hypischneitai tēn antidosin dōsein, to syntrechein eis ekklēsian, kai ta cheilē kinein eis hymnǭdian, kai tou Theou tēn dikaian krisin anakēryttein, kai tēn arrhēton diexienai kēdemonian, kai tōn prophētikōn hyposcheseōn hypodeiknynai to alēthes. To de, « apo synagōgēs pollēs, ho ho Symmachos en plēthyï, ho de ᾿Akylas kai ho Theodotiōn, en ekklēsią megalē tetheikasin; hōs einai dēlon, hoti peri tēs autēs eirēken ekklēsias.
"I proclaimed the good news of righteousness in a great assembly; behold, I will not restrain my lips; O Lord, you know. I did not hide your righteousness in my heart; I spoke your truth and your salvation. I did not hide your mercy and your truth from a great congregation." The blessed David promises to proclaim in a great assembly, the one gathered by divine grace throughout the whole world, God's righteousness, the truth of the prophecy, the admirable salvation, and the immeasurable mercy. And the saved nature itself promises to give this return for its salvation: to run together to church, to move its lips to hymn singing, to proclaim God's just judgment, to recount his unspeakable care, and to show the truth of the prophetic promises. For "from a great congregation" Symmachus put "in a multitude," and Aquila and Theodotion "in a great assembly"; so that it is clear he spoke of the same assembly.
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«Σὺ δὲ, Κύριε, μὴ μακρύνῃς τοὺς οἰκτιρμούς σου ἀπ᾿ ἐμοῦ· τὸ ἔλεός σου, καὶ ἡ ἀλήθειά σου διὰ παντὸς ἀντελάβοντό μου. Καὶ τυχοῦσα τῆς σωτηρίας ἡ τοῦ Θεοῦ Ἐκκλησία, δεῖται πάλιν τῆς αὐτῆς προμηθείας, διὰ τὰς παντοδαπὰς τῶν ἀνθρώπων καὶ δαιμόνων ἐπαναστάσεις, ὧν ἐν τοῖς ἑξῆς τὴν μνήμην πεποίηται. Ὅτι περιέσχον με κακὰ, ὧν οὐκ ἔστιν ἀριθμός· κατέλαβόν με αἱ ἀνομίαι μου, καὶ οὐκ ήδυνήθην τοῦ βλέπειν. Ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου, καὶ ἡ καρδία μου ἐγκατἐλιπέ με. » Μηδεὶς δὲ ἀνάρμοστα τοῖς ἡρμηνευμένοις ἡγείσθω τὰ εἰρημένα. Καὶ γὰρ οἱ τρεῖς παῖδες τῆς ἄκρας ἀρετῆς ἐπειλημμένοι, καὶ τὸν νικηφόρον ἀναδησάμενοι στέφανον, ἐν τῇ καμίνῳ προσευχόμενοι ἔλεγον, « Ἡμάρτομεν, ἠνομήσαμεν, ἠδικήσαμεν, καὶ ἀπέστημεν ἀπὸ τῶν ἐντολῶν σου, καὶ οὐκ ἐφυλάξαμεν τὰ δικαιώματά σου. » Οὕτως ὁ θαυμάσιος Δανιήλ, οὕτως ὁ θεσπέσιος Ἱερεμίας, οὕτως ὁ θεῖος Ἡσαΐας, οὕτως ὁ σοφώτατος Παῦλος. • Χριστὸς γὰρ, φησὶν, Ἰησοῦς ἦλθεν εἰς τὸν κόσμον, ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ. Καὶ πάλιν, » Οὐκ εἰμὶ ἄξιος καλεῖσθαι ἀπόστολος. » Οὕτω τοίνυν ταῖς παρὰ τῶν δυσσεβῶν τρικυμίαις βαλλομένη ἡ τοῦ Θεοῦ Ἐκκλησία, οὐ μεγαφρονεῖ, ὡς ἀγωνιζομένη, ἀλλὰ ἁμαρτίαις καὶ πλημμελείαις ἀνατίθησι δὲ τὰ γινόμενα, καὶ τῆς παρὰ τοῦ Σωτῆρος ἐπικουρίας ἀπολαῦσαι παρακαλεῖ. ῎Ἄλλως τε οὐδὲ ἐκ τελείων πᾶσα συνέστηκεν ἡ τοῦ Θεοῦ Ἐκκλησία · ἀλλ᾽ ἔχει καὶ τοὺς· ῥαστώνῃ συζῶντας, καὶ τὸν ἀνειμένον βίον ἀσπαζομένους, καὶ ἡδοναῖς δουλεύειν αἱρουμένους. Καὶ ἐπειδὴ ἕν ἐστι σῶμα, ὡς ἐξ ἑνὸς προσώπου καὶ ταῦτα κἀκεῖνα προφέρεται.
«Sy de, Kyrie, mē makrynę̄s tous oiktirmous sou ap᾿ emou; to eleos sou, kai hē alētheia sou dia pantos antelabonto mou. Kai tychousa tēs sōtērias hē tou Theou Ekklēsia, deitai palin tēs autēs promētheias, dia tas pantodapas tōn anthrōpōn kai daimonōn epanastaseis, hōn en tois hexēs tēn mnēmēn pepoiētai. Hoti perieschon me kaka, hōn ouk estin arithmos; katelabon me hai anomiai mou, kai ouk ēdynēthēn tou blepein. Eplēthynthēsan hyper tas trichas tēs kephalēs mou, kai hē kardia mou enkatelipe me. » Mēdeis de anarmosta tois hērmēneumenois hēgeisthō ta eirēmena. Kai gar hoi treis paides tēs akras aretēs epeilēmmenoi, kai ton nikēphoron anadēsamenoi stephanon, en tę̄ kaminǭ proseuchomenoi elegon, « Hēmartomen, ēnomēsamen, ēdikēsamen, kai apestēmen apo tōn entolōn sou, kai ouk ephylaxamen ta dikaiōmata sou. » Houtōs ho thaumasios Daniēl, houtōs ho thespesios Hieremias, houtōs ho theios Hēsaïas, houtōs ho sophōtatos Paulos. • Christos gar, phēsin, Iēsous ēlthen eis ton kosmon, hamartōlous sōsai, hōn prōtos eimi egō. Kai palin, » Ouk eimi axios kaleisthai apostolos. » Houtō toinyn tais para tōn dyssebōn trikymiais ballomenē hē tou Theou Ekklēsia, ou megaphronei, hōs agōnizomenē, alla hamartiais kai plēmmeleiais anatithēsi de ta ginomena, kai tēs para tou Sōtēros epikourias apolausai parakalei. ᾿Allōs te oude ek teleiōn pasa synestēken hē tou Theou Ekklēsia ; all᾽ echei kai tous; rhastōnę̄ syzōntas, kai ton aneimenon bion aspazomenous, kai hēdonais douleuein hairoumenous. Kai epeidē hen esti sōma, hōs ex henos prosōpou kai tauta kakeina propheretai.
"But you, O Lord, do not remove your compassions far from me; your mercy and your truth have always supported me." Even after obtaining salvation, God's church needs the same providence again, because of the uprisings of every kind by men and demons, which he mentions in what follows. "For evils without number have surrounded me; my iniquities have overtaken me, and I could not see. They were multiplied beyond the hairs of my head, and my heart forsook me." Let no one think what is said ill suited to what has been interpreted. For the three young men too, who had attained the height of virtue and bound on the victor's crown, said as they prayed in the furnace: "We have sinned, we have acted lawlessly, we have done wrong, and we have departed from your commandments and did not keep your ordinances." So did the admirable Daniel, so the inspired Jeremiah, so the divine Isaiah, so the most wise Paul: "For Christ Jesus came into the world to save sinners," he says, "of whom I am the first"; and again, "I am not worthy to be called an apostle." So the church of God, struck by the waves of the impious, does not think highly of itself as a contender, but ascribes what happens to sins and faults, and asks to enjoy the Savior's help. Besides, the church of God is not made up entirely of the perfect, but has also those who live in ease, embrace a slack life, and choose to serve pleasures. And since it is one body, both the one and the other are uttered as from one person.
39.14PG 80 80:1159
« Εὐδόκησον, Κύριε, τοῦ ῥύσασθαί με Κύριε, εἰς τὸ βοηθῆσαί μοι πρόσχες. Καταισχυνθείησαν καὶ ἐντραπείησαν ἅμα οἱ ζητοῦντες τὴν ψυχήν μου, τοῦ ἐξᾶραι αὐτήν. » Οὐ γὰρ τρῶσαι βούλονται, ἀλλᾶ τῷ αἰωνίῳ παραπέμψαι θανάτῳ. « ᾿Αποστραφείησαν εἰς τὰ ὀπίσω, καὶ καταισχυνθείησαν οἱ θέλοντές μοι κακά. » Τρέψον αὐτοὺς εἰς φυγὴν, καὶ διαμαρτεῖν ὧν ἐφίενται παρασκεύασον· κακά γάρ μοι καττύουσιν.
« Eudokēson, Kyrie, tou rhysasthai me Kyrie, eis to boēthēsai moi prosches. Kataischyntheiēsan kai entrapeiēsan hama hoi zētountes tēn psychēn mou, tou exarai autēn. » Ou gar trōsai boulontai, alla tǭ aiōniǭ parapempsai thanatǭ. « ᾿Apostrapheiēsan eis ta opisō, kai kataischyntheiēsan hoi thelontes moi kaka. » Trepson autous eis phygēn, kai diamartein hōn ephientai paraskeuason; kaka gar moi kattyousin.
"Be pleased, O Lord, to rescue me; O Lord, attend to help me. Let those who seek my soul to take it away be put to shame and confounded together." "For they do not wish to wound but to send me to eternal death." "Let those who wish me evil be turned back and put to shame." "Turn them to flight and make them fail in what they desire; for they stitch evils against me."
39.16PG 80 80:1159
Κομισάσθωσαν αἰσχύνην παραχρῆμα οἱ λέγοντές μοι, Εύγε, εὖγε. » Καὶ τοῖς ἐπιτωθάζουοι δὲ καὶ ἐπιγελῶσί μοι, γενέσθω τούτοις καρπὸς ἡ αἰσχύνη.
Komisasthōsan aischynēn parachrēma hoi legontes moi, Euge, euge. » Kai tois epitōthazouoi de kai epigelōsi moi, genesthō toutois karpos hē aischynē.
"Let those who say to me, Aha, aha, receive shame at once." "And to those who mock and laugh at me, let shame be their fruit."
39.17PG 80 80:1159
« ᾿Αγαλλιάσθωσαν καὶ εὐφρανθήτωσαν ἐπὶ σοὶ πάντες οἱ ζητοῦντές σε, Κύριε, καὶ εἰπάτωσαν διαπαντὸς, Μεγαλυνθήτω ὁ Κύριος, οἱ ἀγαπῶντες τὸ σωτήριόν σου διαπαντός . » Τοὺς δὲ ζητοῦντάς σε, φησὶ, καὶ ὑμνοῦντας, καὶ διαπαντὸς ἀγαπῶντας, διηνεκοῦς ἔμπλησον εὐφροσύνης, καὶ τῆς σῆς ἀγάπης μεταβολὴν μὴ δεχόμενοι, μή δεξάσθωσαν θυμηδίας μεταβολήν. Οὐ γὰρ τοῖς ἁπλῶς ἀγαπῶσιν ᾔτησε τὴν θυμηδίαν, ἀλλὰ τοῖς ἀεὶ καὶ διηνεκῶς ἔχουσι τὸν ἀξιέραστον έρωτα.
« ᾿Agalliasthōsan kai euphranthētōsan epi soi pantes hoi zētountes se, Kyrie, kai eipatōsan diapantos, Megalynthētō ho Kyrios, hoi agapōntes to sōtērion sou diapantos . » Tous de zētountas se, phēsi, kai hymnountas, kai diapantos agapōntas, diēnekous emplēson euphrosynēs, kai tēs sēs agapēs metabolēn mē dechomenoi, mē dexasthōsan thymēdias metabolēn. Ou gar tois haplōs agapōsin ę̄tēse tēn thymēdian, alla tois aei kai diēnekōs echousi ton axieraston erōta.
"Let all who seek you, O Lord, exult and be glad in you, and let those who love your salvation say continually, Let the Lord be magnified." "Those who seek you, hymn you, and love you continually," he says, "fill with unbroken gladness; and as they admit no change in their love for you, let them admit no change in their cheer." For he did not ask cheer for those who simply love, but for those who always and continually have that lovely love.
39.18PG 80 80:1159
« Ἐγὼ δὲ πτωχός εἰμι καὶ πένης· Κύριος φροντιεῖ μου· βοηθός μου καὶ ὑπερασπιστής μου εἶ σὺ, Κύριε, μὴ χρονίσῃς. • Ωσπερ ἁμαρτιῶν ἐμνημόνευσεν ἄνω, οὕτω καὶ πτωχὸν ἑαυτὸν ἀποκαλεῖ, ὡς βοηθείας· σπανίζοντα, καὶ τῆς θείας δεόμενον· ἐπικουρίας· καὶ ταύτης ὅτι τάχιστα ἱκετεύει τυχεῖν. ῾Αρμόττει δὲ ταῦτα διαφερόντως τῷ μακαρίῳ· Δαβίδ. Ἡγοῦμαι γὰρ, ὅτι τὴν πρόῥῥησιν ἐκείνην θεασάμενος, καὶ τὴν φιλοτιμίαν τῆς χάριτος, πτωχὸν ἑαυτὸν καὶ πένητα προσηγόρευσε, καὶ τῆς θείας καὶ αὐτὸς ἀπολαῦσαι προνοίας ἱκέτευσεν. ᾿Αντιβολεῖ δὲ μὴ χρονίσαι τὴν τεθεσπισμένην σωτηρίαν, μηδὲ εἰς μακροὺς ἀναβληθῆναι χρόνους, ἀλλὰ τάχιστα τοῖς ἀνθρώποις ταύτην παρασχεθῆναι.
« Egō de ptōchos eimi kai penēs; Kyrios phrontiei mou; boēthos mou kai hyperaspistēs mou ei sy, Kyrie, mē chronisę̄s. • Ōsper hamartiōn emnēmoneusen anō, houtō kai ptōchon heauton apokalei, hōs boētheias; spanizonta, kai tēs theias deomenon; epikourias; kai tautēs hoti tachista hiketeuei tychein. ῾Armottei de tauta diapherontōs tǭ makariǭ; Dabid. Hēgoumai gar, hoti tēn prorhrhēsin ekeinēn theasamenos, kai tēn philotimian tēs charitos, ptōchon heauton kai penēta prosēgoreuse, kai tēs theias kai autos apolausai pronoias hiketeusen. ᾿Antibolei de mē chronisai tēn tethespismenēn sōtērian, mēde eis makrous anablēthēnai chronous, alla tachista tois anthrōpois tautēn paraschethēnai.
"But I am poor and needy; the Lord will take thought for me. You are my helper and my protector, O Lord; do not delay." As he mentioned sins above, so he calls himself poor, as lacking help and needing divine aid, and begs to obtain it as quickly as possible. These words fit the blessed David especially. For I think that, seeing that prophecy and the generosity of grace, he called himself poor and needy and begged that he too might enjoy divine providence. He implores that the foretold salvation not delay nor be put off to distant times, but be granted to people as quickly as possible.
Chapter 40
40.1PG 80 80:1161
• Εἰς τὸ τέλος, Ψαλμὸς τῷ Δαβίδ. • Τινές μὲν τῷ Δαβὶδ ἀνέθεσαν, τινὲς δὲ τῷ Ἐζεκίᾳ τὸν παρόντα ψαλμόν · οὐκ ἐᾷ δὲ ἡμᾶς τὸ θεῖον Εὐαγγέλιον οὐδέτερον δέξασθαι. Ὁ γὰρ Δεσπότης Χριστὸς διάλεξίν τινα πρὸς τοὺς ἱεροὺς ποιησάμενος μαθητὰς, ἐπήγαγε καὶ ταῦτα· « Εἰ ταῦτα οἴδατε, μακάριοι ἐστε, ἐὰν ποιῆτε ταῦτα”. Οὐ περὶ πάντων ὑμῶν λέγω, οἶδα οὓς ἐξελεξάμην· ἀλλ᾽ ἕνα ἡ Γραφή πληρωθῇ· Ὁ τρώγων μετ᾿ ἐμοῦ τὸν ἄρτον, ἐπῆρεν ἐπ᾿ ἐμὲ τὴν πτέρναν αὐτοῦ· ἀπ᾿ ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι", ἵνὰ ὅταν γένηται πιστεύσητε ὅτι ἐγώ εἰμι. » Τοῦ Κυρίου τοίνυν λέγοντος, « Ἵνα ἡ Γραφὴ πληρωθῇ, » καὶ δεικνύντος τὸν παρόντα ψαλμὸν αὐτῷ καὶ οὐκ ἄλλῳ τῷ προσήκοντα, θρασύ νομίζω καὶ τολμηρὸν, ἄλλην αὐτῷ καὶ μὴ προσήκουσαν ὑπόθεσιν διαπλάσαι.
• Eis to telos, Psalmos tǭ Dabid. • Tines men tǭ Dabid anethesan, tines de tǭ Ezekią ton paronta psalmon ; ouk eą de hēmas to theion Euangelion oudeteron dexasthai. Ho gar Despotēs Christos dialexin tina pros tous hierous poiēsamenos mathētas, epēgage kai tauta; « Ei tauta oidate, makarioi este, ean poiēte tauta”. Ou peri pantōn hymōn legō, oida hous exelexamēn; all᾽ hena hē Graphē plērōthę̄; Ho trōgōn met᾿ emou ton arton, epēren ep᾿ eme tēn pternan autou; ap᾿ arti legō hymin pro tou genesthai", hina hotan genētai pisteusēte hoti egō eimi. » Tou Kyriou toinyn legontos, « Hina hē Graphē plērōthę̄, » kai deiknyntos ton paronta psalmon autǭ kai ouk allǭ tǭ prosēkonta, thrasy nomizō kai tolmēron, allēn autǭ kai mē prosēkousan hypothesin diaplasai.
"To the end; a psalm of David." Some ascribed the present psalm to David, some to Hezekiah; but the divine Gospel does not let us accept either. For Christ the Lord, having held a discourse with the holy disciples, added this: "If you know these things, blessed are you if you do them. I do not speak of all of you; I know whom I have chosen. But it is so that the Scripture may be fulfilled: He who eats bread with me has lifted his heel against me. I tell you now, before it happens, that when it happens you may believe that I am." Since the Lord says "that the Scripture may be fulfilled," and shows the present psalm to belong to him and not to another, I think it rash and bold to fashion for it another setting that does not belong to it.
40.2PG 80 80:1161
« Μακάριος ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητα. » Τὸ καὶ πένητα ἐν ἐνίοις εὗρον ἀντιγράφοις· οὔτε δὲ παρὰ τῷ Ἑβραίῳ, οὔτε παρὰ τῷ Σύρῳ, οὔτε παρὰ τοῖς ἄλλοις ἐρμηνευταῖς. Πτωχὸν μέν τοι καλεῖ τὸν τῶν ὅλων Κύριον, ἐπειδὴ πλούσιος ὢν, ὥς φησιν ὁ θεῖος Απόστολος, «δι᾽ ἡμᾶς ἐπτώχευσεν, ἵνα ἡμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσωμεν. • Καὶ · Ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο εἶναι ἶσα Θεῷ· ἀλλ᾽ ἑαυτὸν ἑκένωσεν μορφὴν δούλου λαβών. » Καὶ ὁρατῶν καὶ ἀοράτων δεσπόζων, οὐκ εἶχε ποῦ τὴν κεφαλὴν κλίναι, καὶ γεννηθεὶς ἐκ Παρθένου, διὰ σπάνιν κλίνης ἐπὶ φάτνης ἐτέθη. Μακαρίζει τοίνυν ὁ προφητικὸς λόγος τὸν ταύτην συνιέναι τὴν πτωχείαν δυνάμενον, καὶ εἰς δύναμιν ἀνυμνῆσαι προθυμούμενον τὸν ταύτην ἀναδεξάμενον· εἶτα δείκνυσι τοῦ μακαρισμοῦ τοὺς καρπούς. Ἐν ἡμέρᾳ πονηρᾷ ῥύσεται αὐτὸν ὁ Κύριος. » Τὴν δὲ πονηρὰν ἡμέραν, κακώσεως ἡμέραν ὁ Σύμ μαχος εἴρηκεν. Αἰνίττεται δὲ, ὡς οἶμαι, τὴν τῆς κρίσεως ἡμέραν, φοβερὰν οὖσαν, καὶ τῶν παρανόμων κακωτικήν· καὶ ὑπισχνείται τὴν εἰλικρινή γνῶσιν τῆς πτωχείας ἐκείνης τῶν τῆς φοβερᾶς αὐτὸν ἡμέρας ἀπαλλάξαι κακῶν.
« Makarios ho syniōn epi ptōchon kai penēta. » To kai penēta en eniois heuron antigraphois; oute de para tǭ Hebraiǭ, oute para tǭ Syrǭ, oute para tois allois ermēneutais. Ptōchon men toi kalei ton tōn holōn Kyrion, epeidē plousios ōn, hōs phēsin ho theios Apostolos, «di᾽ hēmas eptōcheusen, hina hēmeis tę̄ ekeinou ptōcheią ploutēsōmen. • Kai ; En morphę̄ Theou hyparchōn, ouch harpagmon hēgēsato einai isa Theǭ; all᾽ heauton hekenōsen morphēn doulou labōn. » Kai horatōn kai aoratōn despozōn, ouk eiche pou tēn kephalēn klinai, kai gennētheis ek Parthenou, dia spanin klinēs epi phatnēs etethē. Makarizei toinyn ho prophētikos logos ton tautēn synienai tēn ptōcheian dynamenon, kai eis dynamin anymnēsai prothymoumenon ton tautēn anadexamenon; eita deiknysi tou makarismou tous karpous. En hēmerą ponērą rhysetai auton ho Kyrios. » Tēn de ponēran hēmeran, kakōseōs hēmeran ho Sym machos eirēken. Ainittetai de, hōs oimai, tēn tēs kriseōs hēmeran, phoberan ousan, kai tōn paranomōn kakōtikēn; kai hypischneitai tēn eilikrinē gnōsin tēs ptōcheias ekeinēs tōn tēs phoberas auton hēmeras apallaxai kakōn.
"Blessed is the one who understands the poor and needy." I found "and needy" in some copies; but it is not in the Hebrew, nor the Syriac, nor the other translators. He calls the Lord of all poor, since, being rich, as the divine Apostle says, "he became poor for our sake, so that we by his poverty might become rich"; and, "Being in the form of God, he did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant." Ruler of things visible and invisible, he had nowhere to lay his head, and born of a virgin, he was laid in a manger for lack of a bed. The prophetic word, then, calls blessed the one who can understand this poverty and is eager to hymn, as far as he can, the one who took it on. Then he shows the fruits of the blessing. "In the evil day the Lord will rescue him." For "the evil day" Symmachus said "the day of affliction." He hints, I think, at the day of judgment, which is fearful and brings affliction to the lawless; and he promises that the sincere knowledge of that poverty will free him from the evils of the fearful day.
40.3PG 80 80:1163
« Κύριος διαφυλάξαι αὐτὸν καὶ ζήσαι αὐτὸν, καὶ μακαρίσαι αὐτὸν ἐν τῇ γῇ, καὶ μὴ παραδῷ αὐτὸν εἰς χεῖρας ἐχθρῶν αὐτοῦ. • Οὐ μόνον δὲ τῶν μελλόντων ἀγαθῶν ἀπολαύσει, ἀλλὰ καὶ κατὰ τὸν παρόντα βίον τῆς θείας τεύξεται προμηθείας, περιφανής τε γενόμενος καὶ περίβλεπτος, καὶ τὰς τῶν δυσμενῶν διαφεύγων ἐπιβουλάς. Καὶ ἐπειδὴ τὸν φθαρτὸν ἔχοντα σῶμα εἰκὸς καὶ νόσῳ περιπεσεῖν, ὑπισχνεῖται καὶ τὴν ταύτης ἀπαλλαγήν.
« Kyrios diaphylaxai auton kai zēsai auton, kai makarisai auton en tę̄ gę̄, kai mē paradǭ auton eis cheiras echthrōn autou. • Ou monon de tōn mellontōn agathōn apolausei, alla kai kata ton paronta bion tēs theias teuxetai promētheias, periphanēs te genomenos kai peribleptos, kai tas tōn dysmenōn diapheugōn epiboulas. Kai epeidē ton phtharton echonta sōma eikos kai nosǭ peripesein, hypischneitai kai tēn tautēs apallagēn.
"May the Lord preserve him and keep him alive, and make him blessed on the earth, and not hand him over to the hands of his enemies." He will enjoy not only the future good things but also in the present life will obtain divine providence, becoming illustrious and admired and escaping the plots of his foes. And since one who has a perishable body is likely to fall ill, he also promises release from that.
40.4PG 80 80:1163
« Κύριος βοηθήσει αὐτῷ ἐπὶ κλίνης ὀδύνης αὐτοῦ· ὅλην τὴν κοίτην αὐτοῦ ἔστρεψας ἐν τῇ ἀῤῥωστίᾳ αὐτοῦ. » Πάσης αὐτὸν, φησὶν, ἀπαλλάξει τῆς ἀῤῥωστίας, καὶ εἰς ὑγίειαν τὴν νόσον μεταβαλεῖ. Τὸ γὰρ, « ἔστρεψας ἐν τῇ ἀῤῥωστίᾳ τὴν κοίτην,, ἀντὶ τοῦ μετέβαλες τέθεικεν . Οὕτω τοῦ συνιέντος τὴν ἀξιάγαστον ἐκείνην πτωχείαν τὰς ἀντιδόσεις διεξελθὼν, ὑποδείκνυσιν ἡμῖν, τίς ὁ ταύτην ἐσχηκὼς, καὶ πῶς αὐτὴν μετελήλυθεν, αὐτὸν εἰσάγων διδάσκοντα, καὶ τὰ καθ' ἑαυτὸν διηγούμενον.
« Kyrios boēthēsei autǭ epi klinēs odynēs autou; holēn tēn koitēn autou estrepsas en tę̄ arrhōstią autou. » Pasēs auton, phēsin, apallaxei tēs arrhōstias, kai eis hygieian tēn noson metabalei. To gar, « estrepsas en tę̄ arrhōstią tēn koitēn,, anti tou metebales tetheiken . Houtō tou synientos tēn axiagaston ekeinēn ptōcheian tas antidoseis diexelthōn, hypodeiknysin hēmin, tis ho tautēn eschēkōs, kai pōs autēn metelēlythen, auton eisagōn didaskonta, kai ta kath' heauton diēgoumenon.
"The Lord will help him on his bed of pain; you turned his whole bed in his sickness." "He will free him," he says, "from all sickness and change the illness into health." For he set "you turned his bed in his sickness" for "you changed it." Having thus recounted the rewards of the one who understands that admirable poverty, he shows us who it is that had it and how he came to it, bringing him in to teach and recount his own story.
40.5PG 80 80:1163
« Ἐγὼ εἶπα· Κύριε, ἐλέησόν με, ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι. » Ἐγὼ δὲ εἰμι, φησὶν, ὁ πτωχὸς, ὁ τὴν ἑκούσιον πτωχείαν ἀναδεξάμενος, ὁ ᾿Αμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, ὁ τὰ τῶν ἀνθρώπων οἰκειούμενος πάθη, ὁ ἁμαρτίαν μὲν μὴ πεποιηκὼς, τὴν δὲ ὑπὲρ τῆς ἀνθρωπείας φύσεως, ὡς ἀπαρχὴ τῆς φύσεως, εἰσφέρων παράκλησιν. Ἐπισημήνασθαι δὲ προσήκει, ὡς ὁ Σύμμαχος οὐκ εἶπεν, « ὅτι ἥμαρτόν σοι, » ἀλλὰ, καὶ εἰ ἥμαρτόν σοι.
« Egō eipa; Kyrie, eleēson me, iasai tēn psychēn mou, hoti hēmarton soi. » Egō de eimi, phēsin, ho ptōchos, ho tēn hekousion ptōcheian anadexamenos, ho ᾿Amnos tou Theou ho airōn tēn hamartian tou kosmou, ho ta tōn anthrōpōn oikeioumenos pathē, ho hamartian men mē pepoiēkōs, tēn de hyper tēs anthrōpeias physeōs, hōs aparchē tēs physeōs, eispherōn paraklēsin. Episēmēnasthai de prosēkei, hōs ho Symmachos ouk eipen, « hoti hēmarton soi, » alla, kai ei hēmarton soi.
"I said, O Lord, have mercy on me; heal my soul, for I have sinned against you." "I am," he says, "the poor one, who took on voluntary poverty, the Lamb of God who takes away the sin of the world, who makes the sufferings of human beings his own, who did no sin, yet brings supplication for human nature as its firstfruits." We should note that Symmachus did not say "for I have sinned against you" but "even if I have sinned against you."
40.6PG 80 80:1163
« Οἱ ἐχθροί μου εἶπον κακά μοι, πότε ἀποθανεῖται, καὶ ἀπολεῖται ὄνομα αὐτοῦ; › Ἐχθροὺς τοὺς Ἰουδαίους καλεῖ, βασκαίνοντας καὶ τὸν θάνατον καττύοντας. Τοῦτο δὲ καὶ ἡ τῶν ἱερῶν Εὐαγ γελίων ἱστορία διδάσκει· « Καὶ συμβούλιον γὰρ, φησὶν, ἔλαβον, ὅπως αὐτὸν ἀπολέσωσιν. · Ἐντεῦθεν ἐπὶ τὸν Ἰούδαν μεταφέρει τὴν πρόῤῥησιν.
« Hoi echthroi mou eipon kaka moi, pote apothaneitai, kai apoleitai onoma autou? › Echthrous tous Ioudaious kalei, baskainontas kai ton thanaton kattyontas. Touto de kai hē tōn hierōn Euag geliōn historia didaskei; « Kai symboulion gar, phēsin, elabon, hopōs auton apolesōsin. ; Enteuthen epi ton Ioudan metapherei tēn prorrhēsin.
"My enemies spoke evil of me: When will he die, and his name perish?" He calls the Jews enemies, envious and stitching together his death. The history of the holy Gospels teaches this too: "And they took counsel," it says, "how to destroy him." From here he turns the prediction to Judas.
40.7PG 80 80:1163
« Καὶ εἰσεπορεύετο τοῦ ἰδεῖν· μάτην ἐλάλει ἡ καρδία αὐτοῦ· συνήγαγεν ἀνομίαν ἑαυτῷ· ἐξεπορεύετο ἔξω, καὶ ἐλάλει. » Οὕτω δὲ · καὶ οἱ θεῖοι ἡμᾶς διδάσκουσιν εὐαγγελισταί, ὅτι τοῖς μὲν Ἰουδαίοις εἶπε· « Τί μοι δίδοτε , κἀγὼ ὑμῖν αὐτὸν παραδώσω; » ἐζήτει δὲ καιρὸν, ὥστε παραδοῦναι αὐτόν. Ταῦτα καὶ ἡ πρόῤῥησις λέγει, « Καὶ εἰσεπορεύετο τοῦ ἰδεῖν μάτην· ἐξεπορεύετο ἔξω καὶ ἐλάλει. » Εἰσιὼν γὰρ καὶ ἐξιὼν συνετύρευεν ἐκείνοις τὸν θάνατον · εἶτα τὴν κακὴν αὐτῶν συμφωνίαν προλέγει.
« Kai eiseporeueto tou idein; matēn elalei hē kardia autou; synēgagen anomian heautǭ; exeporeueto exō, kai elalei. » Houtō de ; kai hoi theioi hēmas didaskousin euangelistai, hoti tois men Ioudaiois eipe; « Ti moi didote , kagō hymin auton paradōsō? » ezētei de kairon, hōste paradounai auton. Tauta kai hē prorrhēsis legei, « Kai eiseporeueto tou idein matēn; exeporeueto exō kai elalei. » Eisiōn gar kai exiōn synetyreuen ekeinois ton thanaton ; eita tēn kakēn autōn symphōnian prolegei.
"And he came in to see; his heart spoke vanity; he gathered iniquity for himself; he went out and spoke." So the divine evangelists teach us that he said to the Jews, "What will you give me, and I will hand him over to you?" and sought an opportunity to hand him over. The prediction says this too: "And he came in to see in vain; he went out and spoke." For going in and out he contrived the death with them. Then he foretells their evil agreement.
40.8PG 80 80:1165
Ἐπὶ τὸ αὐτὸ κατ᾿ ἐμοῦ ἐψιθύριζον πάντες οἱ ἐχθροί μου, κατ᾿ ἐμοῦ, ἐλογίζοντο κακά μοι. Λόγον παράνομον κατέθεντο κατ᾿ ἐμοῦ. » Τούτοις δὲ μαρτυρεῖ τῶν πραγμάτων τὸ τέλος. Ἡσυχῆ γὰρ πρὸς ἀλλήλους διαλεγόμενοι, τῆς ἐπιβουλῆς ἐπεζήτουν τὸν τρόπον. Εἶτα τυραννίδος γραφὴν δ᾽ ἐποιήσαντο, εἰρηκότες τῷ Πιλάτῳ, « Ὡς βασιλέα μὲν ἑαυτὸν ἀποφαίνει, κωλύει δὲ διδόναι τῷ Καίσαρι φόρον .» Τοῦτο καὶ ἡ προφητεία λέγει δε· « Λόγον παράνομον κατέθεντο κατ' ἐμοῦ, » ἀντὶ τοῦ, παρανομίας κατηγορίαν ἐποιήσαντο κατ' ἐμοῦ. « Μὴ ὁ κοιμώμενος οὐχὶ προσθήσει τοῦ ἀναστῆναι; » Κἂν τὸν θάνατον ὑπομείνω, φησὶν, οὐκ ἀνίσταμαι πάλιν, καὶ σκεδάννυμι τοὺς τοῦτον κατασκευάσαντας ; Καὶ τοῦτο ἔοικε τῷ εὐαγγελικῷ ῥητῷ, « Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. » Καὶ πάλιν· · Ἰδοὺ ἀναβαίνομεν εἰς Ἱεροσόλυμα, καὶ ὁ Υἱὸς τοῦ ἀνθρώπου παραδοθήσεται εἰς χεῖρας ἁμαρτωλῶν, καὶ ἀποκτενοῦσιν αὐτὸν, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται. » Διὸ δὴ εἰκότως ὕπνον τὸν θάνατον προσηγόρευσεν.
Epi to auto kat᾿ emou epsithyrizon pantes hoi echthroi mou, kat᾿ emou, elogizonto kaka moi. Logon paranomon katethento kat᾿ emou. » Toutois de martyrei tōn pragmatōn to telos. Hēsychē gar pros allēlous dialegomenoi, tēs epiboulēs epezētoun ton tropon. Eita tyrannidos graphēn d᾽ epoiēsanto, eirēkotes tǭ Pilatǭ, « Hōs basilea men heauton apophainei, kōlyei de didonai tǭ Kaisari phoron .» Touto kai hē prophēteia legei de; « Logon paranomon katethento kat' emou, » anti tou, paranomias katēgorian epoiēsanto kat' emou. « Mē ho koimōmenos ouchi prosthēsei tou anastēnai? » Kan ton thanaton hypomeinō, phēsin, ouk anistamai palin, kai skedannymi tous touton kataskeuasantas ? Kai touto eoike tǭ euangelikǭ rhētǭ, « Lysate ton naon touton, kai en trisin hēmerais egerō auton. » Kai palin; ; Idou anabainomen eis Hierosolyma, kai ho Huios tou anthrōpou paradothēsetai eis cheiras hamartōlōn, kai apoktenousin auton, kai tę̄ tritę̄ hēmerą anastēsetai. » Dio dē eikotōs hypnon ton thanaton prosēgoreusen.
"All my enemies whispered together against me; against me they devised evils for me. They laid down a lawless word against me." The end of events bears witness to this. For speaking quietly to one another, they sought the manner of the plot. Then they made a charge of usurpation, saying to Pilate, "He declares himself a king, and forbids giving tribute to Caesar." The prophecy says this too: "They laid down a lawless word against me," that is, "they made an accusation of lawlessness against me." "Will not the one who sleeps rise up again?" "Even if I undergo death," he says, "do I not rise again and scatter those who contrived it?" This resembles the Gospel saying, "Destroy this temple, and in three days I will raise it up"; and again, "Behold, we are going up to Jerusalem, and the Son of Man will be handed over into the hands of sinners, and they will kill him, and on the third day he will rise." That is why he fittingly called death sleep.
40.10PG 80 80:1165
« Καὶ γὰρ ὁ ἀνθρωπος τῆς εἰρήνης μου, ἐφ᾽ ὅν ἤλπισα, ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ᾿ ἐμὲ πτερνισμόν. : Τοῦτο ὁ ᾿Ακύλας καὶ ὁ Θεοδοτίων σαφέστερον εἰρήκασι · Καί γε ἀνὴρ εἰρήνης μου, ᾧ ἐπεποίθησα. Ὁ δὲ Σύμμαχος οὕτως· ᾿Αλλὰ καὶ ἄνθρωπος ὃς εἰρήνενέ μοι, ᾧ ἐπεποίθειν. Οὐ γὰρ μόνον οἱ ἐχθροί μου κατεσκεύασάν μοι τὸν θάνατον, ἀλλὰ καὶ ὁ συνών μοι ἄνθρωπος, καὶ τὴν εὔνοιαν, καὶ τὴν εἰρήνην ὑποκρινόμενος, ὁμοτράπεζος ὤν μοι, καὶ σύσσιτος, ὃν εἶχε δόλον ἐγύμνωσε. Δόλον δε γὰρ τὴν πτέρναν ὠνόμασεν, ἐκ μεταφορᾶς τῶν περὶ τάχους ἀγωνιζομένων, καὶ τῇ πτέρνῃ τοὺς συνθέοντας πταίειν καὶ πίπτειν μηχανωμένων. Τοῦτο και Ἡσαῦ ἀπατηθεὶς ὑπὸ τοῦ Ἰακώβ, ἔφη • Δικαίως ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰακώβ, ἐπτέρνικε γάρ με ἤδη δεύτερον τοῦτο · τάτε πρωτοτόκιά μου είληφε, καὶ τὴν εὐλογίαν μου. »
« Kai gar ho anthrōpos tēs eirēnēs mou, eph᾽ hon ēlpisa, ho esthiōn artous mou, emegalynen ep᾿ eme pternismon. : Touto ho ᾿Akylas kai ho Theodotiōn saphesteron eirēkasi ; Kai ge anēr eirēnēs mou, hǭ epepoithēsa. Ho de Symmachos houtōs; ᾿Alla kai anthrōpos hos eirēnene moi, hǭ epepoithein. Ou gar monon hoi echthroi mou kateskeuasan moi ton thanaton, alla kai ho synōn moi anthrōpos, kai tēn eunoian, kai tēn eirēnēn hypokrinomenos, homotrapezos ōn moi, kai syssitos, hon eiche dolon egymnōse. Dolon de gar tēn pternan ōnomasen, ek metaphoras tōn peri tachous agōnizomenōn, kai tę̄ pternę̄ tous syntheontas ptaiein kai piptein mēchanōmenōn. Touto kai Hēsau apatētheis hypo tou Iakōb, ephē • Dikaiōs eklēthē to onoma autou Iakōb, epternike gar me ēdē deuteron touto ; tate prōtotokia mou eilēphe, kai tēn eulogian mou. »
"For even the man of my peace, in whom I hoped, who ate my bread, magnified his heel against me." Aquila and Theodotion said this more clearly: "Even a man of my peace, in whom I trusted"; and Symmachus thus: "But even a man who was at peace with me, in whom I trusted." "Not only did my enemies contrive my death, but also the man who was with me, feigning goodwill and peace, sharing my table and my meals, laid bare the deceit he had." He named deceit a heel, as a metaphor from those who compete in speed and contrive with the heel to trip and throw those running with them. So Esau, deceived by Jacob, said: "Rightly was his name called Jacob, for he has supplanted me now this second time: he has taken my birthright, and my blessing."
40.11PG 80 80:1167
« Σὺ δὲ, Κύριε, ἐλέησόν με, καὶ ἀνάστησόν με, καὶ ἀνταποδώσω αὐτοῖς. Ἐν τούτῳ ἔγνων ὅτι τεθέληκάς με, ὅτι οὐ μὴ ἐπιχαρῇ ὁ ἐχθρός μου ἐπ᾿ ἐμέ. » Καὶ ταῦτα πάντα ὡς ἀπὸ τῆς ληφθείσης εἴρηται φύσεως, περὶ ἣν καὶ τὸ πάθος ἐγένετο. Οὕτω καὶ ἐν τοῖς ἱεροῖς Εὐαγγελίοις, ἀκούομεν τοῦ Δεσπότου Χριστοῦ προσευχομένου, « Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης. » Καὶ πάλιν· «ΙΙάτερ, εἰ δυνατὸν, παρελθέτω τὸ ποτήριον τοῦτο ἀπ᾿ ἐμοῦ. »
« Sy de, Kyrie, eleēson me, kai anastēson me, kai antapodōsō autois. En toutǭ egnōn hoti tethelēkas me, hoti ou mē epicharę̄ ho echthros mou ep᾿ eme. » Kai tauta panta hōs apo tēs lēphtheisēs eirētai physeōs, peri hēn kai to pathos egeneto. Houtō kai en tois hierois Euangeliois, akouomen tou Despotou Christou proseuchomenou, « Pater, sōson me ek tēs hōras tautēs. » Kai palin; «IIater, ei dynaton, parelthetō to potērion touto ap᾿ emou. »
"But you, O Lord, have mercy on me and raise me up, and I will repay them. By this I knew that you have desired me, that my enemy will not rejoice over me." All these things too are said as from the nature that was assumed, in which the passion took place. So too in the holy Gospels we hear Christ the Lord praying, "Father, save me from this hour," and again, "Father, if it is possible, let this cup pass from me."
40.13PG 80 80:1167
« Ἑμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου, καὶ ἐβεβαίωσάς με ἐνώπιόν σου εἰς τὸν αἰῶνα. » 'Αρμόττει καὶ ταῦτα τῇ τοῦ δούλου μορφῇ, ἣν ὁ Μονογενὴς τοῦ Θεοῦ ἀνέλαβεν. «Οὐ γὰρ δὴπου ἀγγέλων ἐπελάβετο, ᾗ φησιν ὁ θεῖος ᾿Απόστολος, ἀλλὰ σπέρματος Ἀβραὰμ ἐπελάβετο, ὅθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, ἵνα ἐλεήμων γένηται, καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν Θεόν. » Ἐπειδὴ τοίνυν πάσης κακίας ἡ ληφθεῖσα φύσις ἐλευθέρα διέμεινεν, εἰκότως λέγει, « Ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου, καὶ ἐβεβαίωσάς με ἐνώπιόν σου εἰς τὸν αἰῶνα. Βεβαίαν γὰρ ἐδεξάμην τὴν ἕνωσιν, καὶ ἄτμητος ἡ συνάφεια, καὶ ἡ δόξα αἱώνιος.
« Hemou de dia tēn akakian antelabou, kai ebebaiōsas me enōpion sou eis ton aiōna. » 'Armottei kai tauta tę̄ tou doulou morphę̄, hēn ho Monogenēs tou Theou anelaben. «Ou gar dēpou angelōn epelabeto, hę̄ phēsin ho theios ᾿Apostolos, alla spermatos Abraam epelabeto, hothen ōpheile kata panta tois adelphois homoiōthēnai, hina eleēmōn genētai, kai pistos archiereus ta pros ton Theon. » Epeidē toinyn pasēs kakias hē lēphtheisa physis eleuthera diemeinen, eikotōs legei, « Emou de dia tēn akakian antelabou, kai ebebaiōsas me enōpion sou eis ton aiōna. Bebaian gar edexamēn tēn henōsin, kai atmētos hē synapheia, kai hē doxa haiōnios.
"But you upheld me because of my innocence, and established me before you forever." These words too fit the form of a servant, which the Only-begotten of God took. "For surely it is not angels that he takes hold of," as the divine Apostle says, "but he takes hold of the seed of Abraham; therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the things of God." Since, then, the assumed nature remained free of all wickedness, he fittingly says, "But you upheld me because of my innocence, and established me before you forever." "For I received a firm union, the conjunction is indivisible, and the glory eternal."
40.14PG 80 80:1167
« Εὐλογητὸς Κύριος ὁ Θεὸς Ἰσραὴλ, ἀπὸ τοῦ αἰῶνος καὶ εἰς τὸν αἰῶνα· γένοιτο, γένοιτο ! » Ταῦτα " ὁ θεσπέσιος προαγορεύσας προφήτης, καὶ τὴν ἄῤῥητον τοῦ Δεσπότου φιλανθρωπίαν θαυμάσας, καὶ συνιεὶς ἐπὶ τὸν τὴν ἐθελουσίαν πτωχείαν ἀναδεξάμενον, ὕμνον αὐτῷ διὰ τῆς γλώττης προφέρει, ἵνα τὸ μακάριον καὶ αὐτὸς κομίσηται τέλος. Εἰκότως δὲ μετὰ τὰ πάθη ὕμνον προσήνεγκε, διδάσκων ὡς οὐ μόνον ἄνθρωπος ὁ προφητευόμενος, ἀλλὰ καὶ Θεὸς προαιώνιος, ἀνώλεθρον ἔχων τὸ εἶναι, καὶ ἀτελεύτητον.
« Eulogētos Kyrios ho Theos Israēl, apo tou aiōnos kai eis ton aiōna; genoito, genoito ! » Tauta " ho thespesios proagoreusas prophētēs, kai tēn arrhēton tou Despotou philanthrōpian thaumasas, kai synieis epi ton tēn ethelousian ptōcheian anadexamenon, hymnon autǭ dia tēs glōttēs propherei, hina to makarion kai autos komisētai telos. Eikotōs de meta ta pathē hymnon prosēnenke, didaskōn hōs ou monon anthrōpos ho prophēteuomenos, alla kai Theos proaiōnios, anōlethron echōn to einai, kai ateleutēton.
"Blessed be the Lord, the God of Israel, from everlasting to everlasting. So be it, so be it!" The inspired prophet, having foretold these things and marveled at the Master's unspeakable love for humankind, and understanding the one who took on voluntary poverty, offers him a hymn with his tongue, so that he too may obtain the blessed end. Fittingly he offered a hymn after the sufferings, teaching that the one prophesied is not only man but also God before the ages, having indestructible and endless being.
Chapter 41
41.1PG 80 80:1167
« Εἰς τὸ τέλος, εἰς σύνεσιν τοῖς υἱοῖς Κορέ. Ἡμαρτηκότα τὸν λαὸν Βαβυλωνίοις παρέδωκεν ὁ Θεὸς, ἑβδομηκοντοῦτιν αἰχμαλωσίαν αὐτῶν καταψηφισάμενος. Ὡς ἐκ προσώπου οὖν τούτων εἴρηται ὁ ψαλμὸς, ὀλοφυρομένων καὶ τὴν ἐλευθερίαν ποθούντων. Ἐπειδὴ γὰρ ἦσαν ἐν αὐτοῖς εὐσεβεῖς, ὡς ὁ θεῖος Δανιήλ, ὡς ὁ θαυμάσιος Ἰεζεκιήλ, ὡς οἱ καλλίνικοι μάρτυρες ᾿Ανανίας, Αζαρίας, καὶ Μιζαὴλ, θερμῶς μάλα τὸν Θεὸν ἀγαπῶντες, καὶ τὴν ἔννομον αὐτοῦ λατρείαν ποθοῦντες· τὸ τούτων ὁ προφητικός λόγος ἀναλαβών πρόσωπον, ἃ χρὴ παρ᾿ ἐκείνων ἐν τῷ τῆς συμφορᾶς ῥηθῆναι καιρῷ, πρὸ πολλῶν γενεῶν προδιδάσκει, ἵνα τῇ προῤῥήσει ψυχαγωγῶνται, καὶ τῇ διδασκαλίᾳ παιδεύωνται. Διὰ τοῦτο καὶ εἰς τὸ τέλος ὁ ψαλμὸς ἐπιγέγραπται, ἐπειδὴ μετὰ πλείστην χρόνου περίοδον τὰ λεγόμενα τέλος ἐλάμβανε. Πρόσκειται δὲ καὶ εἰς σύνεσιν, ἐπειδὴ ταύτης μάλιστα δεῖ τοῖς περιπίπτουσι συμφοραῖς.
« Eis to telos, eis synesin tois huiois Kore. Hēmartēkota ton laon Babylōniois paredōken ho Theos, hebdomēkontoutin aichmalōsian autōn katapsēphisamenos. Hōs ek prosōpou oun toutōn eirētai ho psalmos, olophyromenōn kai tēn eleutherian pothountōn. Epeidē gar ēsan en autois eusebeis, hōs ho theios Daniēl, hōs ho thaumasios Iezekiēl, hōs hoi kallinikoi martyres ᾿Ananias, Azarias, kai Mizaēl, thermōs mala ton Theon agapōntes, kai tēn ennomon autou latreian pothountes; to toutōn ho prophētikos logos analabōn prosōpon, ha chrē par᾿ ekeinōn en tǭ tēs symphoras rhēthēnai kairǭ, pro pollōn geneōn prodidaskei, hina tę̄ prorrhēsei psychagōgōntai, kai tę̄ didaskalią paideuōntai. Dia touto kai eis to telos ho psalmos epigegraptai, epeidē meta pleistēn chronou periodon ta legomena telos elambane. Proskeitai de kai eis synesin, epeidē tautēs malista dei tois peripiptousi symphorais.
"To the end; for understanding; for the sons of Korah." God handed the people who had sinned over to the Babylonians, condemning them to a seventy-year captivity. The psalm is spoken as in their person, as they lament and long for freedom. For since there were pious men among them, like the divine Daniel, the admirable Ezekiel, and the triumphant martyrs Hananiah, Azariah, and Mishael, who loved God warmly and longed for his lawful worship, the prophetic word took on their person and taught many generations beforehand what they ought to say in the time of misfortune, so that they might be comforted by the prediction and instructed by the teaching. For this reason the psalm is also titled "to the end," since what is said was fulfilled after a very long period of time. "For understanding" is added too, since those who fall into misfortunes need this above all.
41.2PG 80 80:1169
« Ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μου πρὸς σὲ, ὁ Θεός. » Φασὶ τὰς ἐλάφους τὰ ἰοβόλα θοινᾶσθαι θηρία, καὶ σφοδρότερον ἐντεῦθεν εἰς δίψαν ἐκκαίεσθαι, καὶ θερμότερον τῶν ὑδάτων ὀρέγεσθαι. Βαβυλωνίοις τοίνυν οἱ προειρημένοι συνόντες, ἀνδράσι δυσσεβείᾳ καὶ παρανομίᾳ συζῶσι, καὶ ἀτεχνῶς τοῖς ἑρπυστικοῖς ἐοικόσι θηρίοις, εἰκότως ταῖς ἐλάφοις παραπλησίως διψᾶν ἔλεγον τὸν Θεὸν, τὴν ἐκεῖθεν ποθοῦντες ἀπαλλαγὴν, καὶ προσμένοντες τὴν θείαν ῥοπήν.
« Hon tropon epipothei hē elaphos epi tas pēgas tōn hydatōn, houtōs epipothei hē psychē mou pros se, ho Theos. » Phasi tas elaphous ta iobola thoinasthai thēria, kai sphodroteron enteuthen eis dipsan ekkaiesthai, kai thermoteron tōn hydatōn oregesthai. Babylōniois toinyn hoi proeirēmenoi synontes, andrasi dyssebeią kai paranomią syzōsi, kai atechnōs tois herpystikois eoikosi thēriois, eikotōs tais elaphois paraplēsiōs dipsan elegon ton Theon, tēn ekeithen pothountes apallagēn, kai prosmenontes tēn theian rhopēn.
"As the deer longs for the springs of water, so my soul longs for you, O God." They say that deer feed on venomous beasts and are thereby set burning with a more violent thirst and long more hotly for water. The people mentioned, then, living with the Babylonians, men who lived in impiety and lawlessness and were simply like creeping beasts, fittingly said that like deer they thirsted for God, longing for release from there and awaiting the divine aid.
41.3PG 80 80:1169
« Ἐδίψησεν ἡ ψυχή μου πρὸς τὸν Θεὸν τὸν ἰσχυρὸν τὸν ζῶντα· πότε ἥξω, καὶ ὀφθήσομαι τῷ προσώπῳ τοῦ Θεοῦ· · Ποθῶ δὲ, φησὶ, καὶ διψῶ τὴν τοῦ ζῶντος Θεοῦ μου λατρείαν. Τὸ γὰρ ὀφθῆναι ' τῷ προσώπῳ τοῦ Θεοῦ, τὸ λατρεύειν αὐτῷ κατὰ τὸν νόμον λέγει· τῇ δὲ Ἱερουσαλήμ ή τοιαύτη περιώρισται λατρεία. Καὶ ταῦτα οὐ μόνος ὁ μακάριος διδάσκει Μωσῆς, ἀλλὰ καὶ οἱ τρεῖς μακάριοι ' μάρτυρες, ᾿Ανανίας, ᾿Αζαρίας, καὶ Μιζαὴλ, ἐν τῇ καμίνῳ τὸν Θεὸν ἀντιβολοῦντες. Μάλα δὲ άρμοδίως ἰσχυρὸν καὶ ζῶντα τὸν Θεὸν ὀνομάζουσι, τοῖς ἀψύχοις καὶ ἀκινήτοις τῶν Βαβυλωνίων εἰδώλοις προσέχοντες.
« Edipsēsen hē psychē mou pros ton Theon ton ischyron ton zōnta; pote hēxō, kai ophthēsomai tǭ prosōpǭ tou Theou; ; Pothō de, phēsi, kai dipsō tēn tou zōntos Theou mou latreian. To gar ophthēnai ' tǭ prosōpǭ tou Theou, to latreuein autǭ kata ton nomon legei; tę̄ de Hierousalēm ē toiautē periōristai latreia. Kai tauta ou monos ho makarios didaskei Mōsēs, alla kai hoi treis makarioi ' martyres, ᾿Ananias, ᾿Azarias, kai Mizaēl, en tę̄ kaminǭ ton Theon antibolountes. Mala de armodiōs ischyron kai zōnta ton Theon onomazousi, tois apsychois kai akinētois tōn Babylōniōn eidōlois prosechontes.
"My soul thirsted for God, the mighty, the living; when shall I come and appear before the face of God?" "I long and thirst," he says, "for the worship of my living God." By appearing before the face of God he means worshiping him according to the law; and such worship was confined to Jerusalem. Not only the blessed Moses teaches this, but also the three blessed martyrs, Hananiah, Azariah, and Mishael, entreating God in the furnace. Very aptly they call God mighty and living, seeing the lifeless and motionless idols of the Babylonians.
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· Ἐγενήθη τὰ δάκρυά μου ἐμοὶ ἄρτος ἡμέρας καὶ νυκτός· ἐν τῷ λέγεσθαί μοι καθ' ἑκάστην ἡμέραν, ποῦ ἐστιν ὁ Θεός σου; Ταῦτα ἐμνήσθην, καὶ ἐξέχεα ἐπ᾿ ἐμὲ τὴν ψυχήν μου. » Νύκτωρ, φησὶ, καὶ μεθ' ἡμέραν ὀλοφυρόμενος κόρον οὐκ ἔλαβον, ἀλλ᾽ οἷόν τινα τροφὴν ποιοῦμαι τὰ δάκρυα, τὰ περὶ σοῦ ὀνείδη δεχόμενος. Οἱ γὰρ δυσμενεῖς ἐπιτωθάζουσί μοι, τὴν σὴν κηδεμονίαν προσφέροντες ὡς ἀσθενῆ, καὶ τῆς αὐτῶν ῥώμης περιγενέσθαι μὴ δυνηθεῖσαν. Τοιγάρτοι ταῦτα διηνεκῶς λογιζόμενος, ἄπαυστον ἔχω τὸν θρῆνον. Τὸ γὰρ, · Ἐξέχεα ἐπ' ἐμὲ τὴν ψυχήν μου, » τοῦτο σημαίνει, ἀντὶ τοῦ, διεχύθην καὶ ἐκινήθην εἰς ὀδυρμούς. « Ὅτι διελεύσομαι ἐν τόπῳ σκηνῆς θαυμαστῆς ἕως τοῦ οἴκου τοῦ Θεοῦ, ἐν φωνῇ ἀγαλλιάσεως καὶ ἐξομολογήσεως ἤχου ἑορτάζοντος. • Σκηνὴν καλεῖ τὴν τοῦ Θεοῦ σκέπην. Μετὰ τὰ σκυθρωπά τοίνυν, τὰ θυμήρη διαγορεύει, καὶ προδιδάσκει ὡς τάχιστα τῆς ἀνακλήσεως τεύξονται, καὶ ὑπὸ τῆς θείας ποδηγούμενοι χάριτος, εἰς τὴν ποθουμένην ἐπανήξουσι γῆν, καὶ τὸν θεῖον ἀνοικοδομήσουσιν οἶκον, καὶ τὰς συνήθεις ἐπιτελέσουσι πανηγύρεις, καὶ τὸν ἑορταστικὸν ἦχον, καὶ τὴν πνευματικὴν μελῳδίαν ταῖς ἀκοαῖς εἰσδέξονται. Προθεσπίζει δὲ καὶ ὁ μακάριος Ἡσαΐας, ὡς μετὰ πλείστης ἐπανήξουσι τιμῆς, ἐν λαμπίναις ἡμιόνων ὀχούμενοι, καὶ σκιαδίοις σκεπόμενοι, καὶ τῆς ἀκτῖνος τὸ λυποῦν ἀποθέμενοι . Τοῦτο δὲ καὶ ὁ ᾿Ακύλας ἡνίξατο, «Εἰσελεύσομαι ἐν συσκίῳ, παραβιβάζων αὐτοὺς ἕως οἴκου τοῦ Θεοῦ, ἐν φωνῇ αἰνέσεως καὶ εὐχαριστίας ὄχλου ἑορτάζοντος. » Χορεύοντες, φησὶ, καὶ τὸν Σωτῆρα Θεὸν ἀνυμνοῦντες, καὶ σκιᾶς κατὰ τὴν πορείαν ἀπολαύοντες, οὕτω τὸν θεῖον οἶκον καταληψόμεθα, ὡς ἐν πομπῇ τινι ποιούμενοι τὴν ἐπάνοδον. Ταύτης ἀκούσαντες τῆς προῤῥήσεως, σφᾶς αὐτοὺς ψυχαγωγοῦσι λέγοντες·
; Egenēthē ta dakrya mou emoi artos hēmeras kai nyktos; en tǭ legesthai moi kath' hekastēn hēmeran, pou estin ho Theos sou? Tauta emnēsthēn, kai exechea ep᾿ eme tēn psychēn mou. » Nyktōr, phēsi, kai meth' hēmeran olophyromenos koron ouk elabon, all᾽ hoion tina trophēn poioumai ta dakrya, ta peri sou oneidē dechomenos. Hoi gar dysmeneis epitōthazousi moi, tēn sēn kēdemonian prospherontes hōs asthenē, kai tēs autōn rhōmēs perigenesthai mē dynētheisan. Toigartoi tauta diēnekōs logizomenos, apauston echō ton thrēnon. To gar, ; Exechea ep' eme tēn psychēn mou, » touto sēmainei, anti tou, diechythēn kai ekinēthēn eis odyrmous. « Hoti dieleusomai en topǭ skēnēs thaumastēs heōs tou oikou tou Theou, en phōnę̄ agalliaseōs kai exomologēseōs ēchou heortazontos. • Skēnēn kalei tēn tou Theou skepēn. Meta ta skythrōpa toinyn, ta thymērē diagoreuei, kai prodidaskei hōs tachista tēs anaklēseōs teuxontai, kai hypo tēs theias podēgoumenoi charitos, eis tēn pothoumenēn epanēxousi gēn, kai ton theion anoikodomēsousin oikon, kai tas synētheis epitelesousi panēgyreis, kai ton heortastikon ēchon, kai tēn pneumatikēn melǭdian tais akoais eisdexontai. Prothespizei de kai ho makarios Hēsaïas, hōs meta pleistēs epanēxousi timēs, en lampinais hēmionōn ochoumenoi, kai skiadiois skepomenoi, kai tēs aktinos to lypoun apothemenoi . Touto de kai ho ᾿Akylas hēnixato, «Eiseleusomai en syskiǭ, parabibazōn autous heōs oikou tou Theou, en phōnę̄ aineseōs kai eucharistias ochlou heortazontos. » Choreuontes, phēsi, kai ton Sōtēra Theon anymnountes, kai skias kata tēn poreian apolauontes, houtō ton theion oikon katalēpsometha, hōs en pompę̄ tini poioumenoi tēn epanodon. Tautēs akousantes tēs prorrhēseōs, sphas autous psychagōgousi legontes;
"My tears have been my bread day and night, while it is said to me every day, Where is your God? These things I remembered, and I poured out my soul upon myself." "Lamenting night and day," he says, "I have not had my fill, but I make tears as it were my food, receiving reproaches about you. For my foes mock me, holding up your care as weak and unable to prevail over their strength. Reckoning these things continually, then, I have unceasing lament." For "I poured out my soul upon myself" means "I was dissolved and moved to laments." "For I will pass into the place of the wonderful tent, up to the house of God, with the voice of exultation and confession, the sound of one keeping festival." He calls God's shelter a tent. After the gloomy things, then, he declares the pleasant ones, and teaches beforehand that they will very soon obtain their recall, and guided by divine grace will return to the land they long for, rebuild the divine house, celebrate the customary festivals, and take in with their ears the festive sound and the spiritual melody. The blessed Isaiah too foretells that they will return with great honor, riding in mule litters, sheltered by sunshades, freed from the trouble of the sun's rays. Aquila hinted at this too: "I will go in under shade, leading them up to the house of God, with the voice of praise and thanksgiving of a crowd keeping festival." "Dancing," he says, "and hymning God the Savior, enjoying shade along the way, we shall reach the divine house, making our return as in a procession." Hearing this prediction, they comfort themselves, saying:
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« Ινατί περίλυπος εἶ, ἡ ψυχή μου; καὶ ἱνατί συνταράσσεις με; ἔλπισον ἐπὶ τὸν Θεὸν, ὅτι ἐξομολογήσομαι αὐτῷ, σωτήριον του προσώπου μου, καὶ ὁ Θεός μου. » Ταύτας, φησὶν, ὦ ψυχή, δεξαμένη τὰς ὑποσχέσεις, παῦσαι μὲν ἀλύουσα καὶ ἀσχάλλουσα· τῇ δὲ ἐλπίδι στηριζομένη, πρόσμεινον τὸ τῆς προῤῥήσεως τέλος· ἐν ᾧ τὴν γεγενημένην ὁρῶσα σωτηρίαν, ὕμνους προσοίσεις τῷ σεσωκότι Θεῷ. « Πρὸς ἐμαυτὸν ἡ ψυχή μου ἐταράχθη, διὰ τοῦτο μνησθήσομαί σου ἐκ γῆς Ἰορδάνου, καὶ Ἑρμωνιείμ, ἀπὸ ὄρους μικροῦ. » Ἠθοποιία τίς ἐστι τῆς ψυχῆς πρὸς ἑαυτὴν διαλεγομένης. Ἐπειδὴ γὰρ εἶπε, Παῦσαι ἀθυμοῦσα τῶν ἀγαθῶν δεξαμένη τὰς ὑποσχέσεις, ἀποκρίνεται πρὸς ταῦτα λέγουσα, ὅτι Οὐ μάτην ἀλύω, καὶ τοῖς εἰρημένοις κέχρημαι θρήνοις· ἡ γὰρ μνήμη τῆς πατρώας γῆς κινεῖ μοι τὰ δάκρυα. Γῆν γὰρ Ἰορδάνου τὴν γῆν τῆς ἐπαγγελίας καλεῖ, καὶ Ἑρμωνιεὶμ, τὸ ὄρος τὸ ᾿Αερμών. Διὰ δὲ τοῦ ὄρους καὶ τοῦ ποταμοῦ, πᾶσαν ἐκείνην τὴν γῆν παρεδήλωσεν. Οὕτω δὲ καὶ ὁ Σύμμαχος ἡρμήνευσεν· Ἡ ψυχή μου κατατήκεται, ὅταν ἀναμιμνήσκομαι σου ἀπὸ γῆς Ἰορδάνου, καὶ ἀπὸ Ἑρμωνιεὶμ ὄρους μικροτάτου.
« Inati perilypos ei, hē psychē mou? kai hinati syntarasseis me? elpison epi ton Theon, hoti exomologēsomai autǭ, sōtērion tou prosōpou mou, kai ho Theos mou. » Tautas, phēsin, ō psychē, dexamenē tas hyposcheseis, pausai men alyousa kai aschallousa; tę̄ de elpidi stērizomenē, prosmeinon to tēs prorrhēseōs telos; en hǭ tēn gegenēmenēn horōsa sōtērian, hymnous prosoiseis tǭ sesōkoti Theǭ. « Pros emauton hē psychē mou etarachthē, dia touto mnēsthēsomai sou ek gēs Iordanou, kai Hermōnieim, apo orous mikrou. » Ēthopoiia tis esti tēs psychēs pros heautēn dialegomenēs. Epeidē gar eipe, Pausai athymousa tōn agathōn dexamenē tas hyposcheseis, apokrinetai pros tauta legousa, hoti Ou matēn alyō, kai tois eirēmenois kechrēmai thrēnois; hē gar mnēmē tēs patrōas gēs kinei moi ta dakrya. Gēn gar Iordanou tēn gēn tēs epangelias kalei, kai Hermōnieim, to oros to ᾿Aermōn. Dia de tou orous kai tou potamou, pasan ekeinēn tēn gēn paredēlōsen. Houtō de kai ho Symmachos hērmēneusen; Hē psychē mou katatēketai, hotan anamimnēskomai sou apo gēs Iordanou, kai apo Hermōnieim orous mikrotatou.
"Why are you deeply grieved, my soul, and why do you trouble me? Hope in God, for I will confess him, the salvation of my face and my God." "Having received these promises, my soul," he says, "stop being restless and distressed; and supported by hope, await the fulfillment of the prediction, in which, seeing the salvation accomplished, you will offer hymns to the God who saved you." "My soul was troubled within me; therefore I will remember you from the land of the Jordan and Hermonim, from the little mountain." This is a character portrayal of the soul talking to itself. For since he said, "Stop being despondent, having received the promises of good things," it answers this, saying: "I am not restless for nothing and do not use these laments idly; for the memory of my ancestral land moves me to tears." By the land of the Jordan he means the land of promise, and by Hermonim the mountain Hermon. Through the mountain and the river he indicated that whole land. So too Symmachus rendered: "My soul melts away when I remember you from the land of the Jordan and from Hermonim, the smallest mountain."
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« "Αβυσσος ἄβυσσον ἐπικαλεῖται εἰς φωνὴν τῶν καταρακτῶν σου. Πάντες οἱ μετεωρισμοί σου", καὶ τὰ κύματά σου ἐπ᾿ ἐμὲ διῆλθον. · Ἐν ἐκείνῃ δὲ, φησὶ, διάγων τῇ γῇ, πλήθει δυσμενῶν παρεδόθην, καὶ ὡς ἐν ἀβύσσῳ τινὶ ὑποβρύχιος ἐγενόμην. Αβύσσους γὰρ καλεῖ, τὰ στρατιωτικά τάγματα, καὶ τὴν τοῦ πλήθους ὑπερβολὴν ὕδασιν ἀμετρήτοις ἀπεικάζει· καὶ τὰ ὑπὸ τούτων γεγενημένα, τῷ πάλαι κατακλυσμῷ, ὃς τὴν οἰκουμένην διέφθειρεν ἅπασαν. Καὶ ταῦτα σαφέστερον ὁ Σύμμαχος ἡρμήνευσεν· "Αβυσσος ἀβύσσῳ ἀπήντα, ἀπὸ ἤχου τῶν κρουνῶν σου. Σὺ γὰρ αὐτοὺς ἐπήγαγες, ποινήν με τῆς παρανομίας εἰσπραττόμενος . « Αἱ καταιγίδες σου καὶ τὰ κύματά σου ἐπάνω μου παρἦλθον. · Ἐπειδὴ γὰρ ἀβύσσῳ τὴν στρατιὰν ἀπείκασεν, ἐπέμεινε τῇ τροπῇ, καὶ τὰς γεγενημένας τῆς στρατιᾶς προσβολάς, κύματα καὶ καταιγίδας ἐκάλεσε. Διὰ ταῦτα, φησὶν, ὀδυνῶμαι· ἡ γὰρ τούτων μνήμη κεντεῖ με· ἀλλ᾽ ὅμως τὴν σὴν φιλανθρωπίαν ἔχω παραψυχήν. Τοῦτο γὰρ ἐπήγαγεν ·
« "Abyssos abysson epikaleitai eis phōnēn tōn kataraktōn sou. Pantes hoi meteōrismoi sou", kai ta kymata sou ep᾿ eme diēlthon. ; En ekeinę̄ de, phēsi, diagōn tę̄ gę̄, plēthei dysmenōn paredothēn, kai hōs en abyssǭ tini hypobrychios egenomēn. Abyssous gar kalei, ta stratiōtika tagmata, kai tēn tou plēthous hyperbolēn hydasin ametrētois apeikazei; kai ta hypo toutōn gegenēmena, tǭ palai kataklysmǭ, hos tēn oikoumenēn diephtheiren hapasan. Kai tauta saphesteron ho Symmachos hērmēneusen; "Abyssos abyssǭ apēnta, apo ēchou tōn krounōn sou. Sy gar autous epēgages, poinēn me tēs paranomias eisprattomenos . « Hai kataigides sou kai ta kymata sou epanō mou parēlthon. ; Epeidē gar abyssǭ tēn stratian apeikasen, epemeine tę̄ tropę̄, kai tas gegenēmenas tēs stratias prosbolas, kymata kai kataigidas ekalese. Dia tauta, phēsin, odynōmai; hē gar toutōn mnēmē kentei me; all᾽ homōs tēn sēn philanthrōpian echō parapsychēn. Touto gar epēgagen ;
"Deep calls to deep at the voice of your cataracts; all your billows and your waves have passed over me." "Living in that land," he says, "I was handed over to a multitude of foes and was submerged as in a deep." He calls the military ranks deeps, and likens the excess of their number to measureless waters, and what they did to the flood of old that destroyed the whole world. Symmachus rendered this more clearly: "Deep met deep at the sound of your torrents." "For you brought them upon me, exacting from me the penalty of lawlessness." "Your storms and your waves passed over me." Since he likened the army to a deep, he kept to the figure, and called the army's assaults waves and storms. "For this reason," he says, "I grieve; for the memory of these things pricks me; yet I have your love for humankind as comfort." For this is what he added:
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« Ἡμέρας ἐντελεῖται Κύριος τὸ ἔλεος αὐτοῦ, καὶ νυκτὸς ᾠδὴ αὐτοῦ παρ' ἐμοί. Προσευχὴ τῷ Θεῷ τῆς ζωῆς μου. » Αεὶ, φησὶ, χορηγούμενον ὑπὸ τοῦ Θεοῦ τὸν ἔλεον ἐπιστάμενος, καὶ νύκτωρ τοῦτο ἐμαυτῷ λογιζόμενος, ἄδω καὶ ὑμνῶ τὸν οὕτω τῶν καθ' ἡμᾶς προμηθούμενον. Προσφέρω δὲ αὐτῷ καὶ δεήσεις, ταύτης τυχεῖν τῆς φιλανθρωπίας ἀντιβολῶν. Εἶτα διδάσκει καὶ τῆς προσευχῆς τὰ ῥήματα·
« Hēmeras enteleitai Kyrios to eleos autou, kai nyktos ǭdē autou par' emoi. Proseuchē tǭ Theǭ tēs zōēs mou. » Aei, phēsi, chorēgoumenon hypo tou Theou ton eleon epistamenos, kai nyktōr touto emautǭ logizomenos, adō kai hymnō ton houtō tōn kath' hēmas promēthoumenon. Prospherō de autǭ kai deēseis, tautēs tychein tēs philanthrōpias antibolōn. Eita didaskei kai tēs proseuchēs ta rhēmata;
"By day the Lord will command his mercy, and by night his song is with me. A prayer to the God of my life." "Knowing that mercy is always supplied by God, and reckoning this with myself at night, I sing and hymn the one who so provides for us. I also offer him petitions, begging to obtain this love for humankind." Then he also teaches the words of the prayer:
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· Ἐρῶ τῷ Θεῷ, ἀντιλήπτωρ μου εἶ, διατί μου ἐπελάθου, καὶ ἱνατί σκυθρωπάζων πορεύομαι ἐν τῷ ἐκθλίβειν ῾τὸν ἐχθρὸν; Ἐν τῷ καταθλᾶσθαι τὰ ὀστᾶ μου, ὠνείδιζόν με οἱ ἐχθροί μου ἐν τῷ αὐτοὺς λέγειν μοὶ καθ' ἑκάστην ἡμέραν, Ποῦ ἐστιν ὁ Θεός σου; • Ταῦτα, φησὶ, πρὸς τὸν ἐμὸν λέγων Δεσπότην, τῆς σῆς ἀεὶ προνοίας τετύχηκα. Τί δήποτέ με νῦν ταύτης ἐγύμνωσας, ὡς ἀπαύστως ἀλύειν τε καὶ θρηνεῖν, διὰ τὰ παρὰ τῶν δυσμενῶν ὀνείδη; αἰκιζόμενοι γάρ με, καὶ πληγαῖς καὶ δεσμοῖς τὰ ὀστᾶ μου συντρίβοντες, ἐπικερτομοῦσι λέγοντες, « Ποῦ ἐστιν ὁ Θεός σου;» διὰ τὴν σὴν ἀσθένειαν ταῦτά με πάσχειν ὑπολαμβάνοντες. Τὸ δὲ « Ἐπελάθου μου, » τουτέστι τῆς σῆς μοι προνοίας οὐ μεταδίδως. Λήθη γὰρ πάθος ἀνθρώπινον, ἴδιον δὲ Θεοῦ ἀπάθεια.
; Erō tǭ Theǭ, antilēptōr mou ei, diati mou epelathou, kai hinati skythrōpazōn poreuomai en tǭ ekthlibein ῾ton echthron? En tǭ katathlasthai ta osta mou, ōneidizon me hoi echthroi mou en tǭ autous legein moi kath' hekastēn hēmeran, Pou estin ho Theos sou? • Tauta, phēsi, pros ton emon legōn Despotēn, tēs sēs aei pronoias tetychēka. Ti dēpote me nyn tautēs egymnōsas, hōs apaustōs alyein te kai thrēnein, dia ta para tōn dysmenōn oneidē? aikizomenoi gar me, kai plēgais kai desmois ta osta mou syntribontes, epikertomousi legontes, « Pou estin ho Theos sou?» dia tēn sēn astheneian tauta me paschein hypolambanontes. To de « Epelathou mou, » toutesti tēs sēs moi pronoias ou metadidōs. Lēthē gar pathos anthrōpinon, idion de Theou apatheia.
"I will say to God, You are my helper; why have you forgotten me, and why do I go about sad-faced while the enemy afflicts me? While my bones were being crushed, my enemies reproached me, saying to me every day, Where is your God?" "Saying these things to my Master," he says, "I have always obtained your providence. Why then have you now stripped me of it, so that I am ceaselessly restless and lamenting because of the reproaches of my foes? For torturing me and crushing my bones with blows and chains, they mock, saying, Where is your God? supposing that I suffer these things because of your weakness." "You have forgotten me" means "you do not give me a share of your providence." For forgetfulness is a human passion, while impassibility is proper to God.
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« Ινατί περίλυπος εἶ, ἡ ψυχή μου, καὶ ἱνατί συνταράσσεις με; Ἕλπισον ἐπὶ τὸν Θεὸν, ὅτι ἐξομο» λογήσομαι αὐτῷ, σωτήριον τοῦ προσώπου μου, καὶ ὁ Θεός μου. • Μὴ ἀπαγορεύῃς, φησὶν, ὦ ψυχή, τὴν σωτηρίαν· ἔχεις γὰρ Σωτῆρα Θεόν· οὗ τὴν ἑλπίδα κεκτημένη βεβαίαν, σβέσον τὴν ἀθυμίαν, καὶ δέξαι παραψυχήν.
« Inati perilypos ei, hē psychē mou, kai hinati syntarasseis me? Helpison epi ton Theon, hoti exomo» logēsomai autǭ, sōtērion tou prosōpou mou, kai ho Theos mou. • Mē apagoreuę̄s, phēsin, ō psychē, tēn sōtērian; echeis gar Sōtēra Theon; hou tēn helpida kektēmenē bebaian, sbeson tēn athymian, kai dexai parapsychēn.
"Why are you deeply grieved, my soul, and why do you trouble me? Hope in God, for I will confess him, the salvation of my face and my God." "Do not despair of salvation, my soul," he says, "for you have God as Savior. Having acquired firm hope in him, quench your despondency and receive comfort."
Chapter 42
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« Ψαλμὸς τῷ Δαβίδ. ᾿Ανεπίγραφὸς παρ' Ἑβραίοις. Κρῖνόν μοι, ὁ Θεὸς, καὶ δίκασον τὴν δίκην μου ἐξ ἔθνους οὐχ ὁσίου, ἀπὸ ἀνθρώπου ἀδίκου καὶ δολίου ῥῦσαί με. » Ανεπίγραφός έστιν ὁ ψαλμὸς παρ' Ἑβραίοις, ὡς τὴν αὐτὴν ἔχων τῷ προτεταγμένῳ διάνοιαν. Αντιβολοῦσι δὲ τὸν Θεὸν οἱ τοὺς προειρημένους ποιησάμενοι λόγους, δικάσαι αὐτοῖς καὶ Βαβυλωνίοις, ὠμότητι πολλῇ κεχρημένοις, καὶ θηριώδει γνώμῃ. Διὸ καὶ ἔθνος αὐτοὺς ἀνόσιον ὀνομάζουσι, καὶ μὲν δὴ καὶ τὸν τοῦτων βασιλέα, ἄνδρα δόλιόν τε καὶ ἄδικον. Ταῦτα δὲ περὶ αὐτοῦ καὶ ἡ τοῦ θαυμασίου Δανιήλ προφητεία διδάσκει.
« Psalmos tǭ Dabid. ᾿Anepigraphos par' Hebraiois. Krinon moi, ho Theos, kai dikason tēn dikēn mou ex ethnous ouch hosiou, apo anthrōpou adikou kai doliou rhysai me. » Anepigraphos estin ho psalmos par' Hebraiois, hōs tēn autēn echōn tǭ protetagmenǭ dianoian. Antibolousi de ton Theon hoi tous proeirēmenous poiēsamenoi logous, dikasai autois kai Babylōniois, ōmotēti pollę̄ kechrēmenois, kai thēriōdei gnōmę̄. Dio kai ethnos autous anosion onomazousi, kai men dē kai ton toutōn basilea, andra dolion te kai adikon. Tauta de peri autou kai hē tou thaumasiou Daniēl prophēteia didaskei.
"A psalm of David; without title among the Hebrews. Judge me, O God, and plead my cause against an unholy nation; rescue me from an unjust and deceitful man." The psalm is without title among the Hebrews, since it has the same sense as the one placed before it. Those who spoke the preceding words entreat God to judge between them and the Babylonians, who were very cruel and of a beastly mind. That is why they call them an unholy nation, and their king a deceitful and unjust man. The prophecy of the admirable Daniel also teaches this about him.
42.2PG 80 80:1175
«Ὅτι σὺ, ὁ Θεὸς, κραταίωμά μου, ἱνατί ἀπώσω με", καὶ ἱνατὶ σκυθρωπάζων πορεύομαι ἐν τῷ ἐκθλίβειν τὸν ἐχθρόν; Πάλιν τὴν αὐτὴν προσφέρουσι δέησιν, λιπαροῦντες ἀπαλλαγῆναι τῆς τῶν πολεμίων ὠμότητος, δι' ἣν σκυθρωποὶ καὶ κατηφεῖς ἦσαν ἀεί. Τὸ δὲ, ἱνατί, οὐχ ὡς ἐγκαλοῦντες λέγουσιν, ἀλλ᾿ ὡς αὐτοὶ τῆς τῶν ἄλλων παρανομίας οὐ κοινωνήσαντες, καὶ σὺν ἐκείνοις ἔρημοι τῆς ἄνωθεν προνοίας γενόμενοι· κοινὴν δὲ ὅμως ὑπὲρ ἁπάντων ποιοῦνται τὴν ἱκετείαν.
«Hoti sy, ho Theos, krataiōma mou, hinati apōsō me", kai hinati skythrōpazōn poreuomai en tǭ ekthlibein ton echthron? Palin tēn autēn prospherousi deēsin, liparountes apallagēnai tēs tōn polemiōn ōmotētos, di' hēn skythrōpoi kai katēpheis ēsan aei. To de, hinati, ouch hōs enkalountes legousin, all᾿ hōs autoi tēs tōn allōn paranomias ou koinōnēsantes, kai syn ekeinois erēmoi tēs anōthen pronoias genomenoi; koinēn de homōs hyper hapantōn poiountai tēn hiketeian.
"For you, O God, are my strength; why have you thrust me away, and why do I go about sad-faced while the enemy afflicts me?" Again they offer the same petition, begging to be freed from the cruelty of the enemies, because of which they were always sad and downcast. They say "why" not in reproach, but as those who had not shared in the lawlessness of the others and yet with them had become bereft of providence from above; yet they make a common supplication for all.
42.3PG 80 80:1175
« Εξαπόστειλον τὸ φῶς σου, καὶ τὴν ἀλήθειάν σου· αὐτά με ὠδήγησαν, καὶ ἤγαγόν με εἰς ὅρος ἅγιόν σου, καὶ εἰς τὰ σκηνώματά σου, · Ἐνταῦθα τὸν χρόνον ἐνήλλαξαν οἱ Ἑβδομήκοντα, καὶ ὡς γεγενημένα εἰρήκασι τὰ ἐσόμενα. Οἱ δὲ ἄλλοι σαφεστέραν ἐποιήσαντο τὴν ἑρμηνείαν· « ᾿Απόστειλον τὸ φῶς σου, καὶ τὴν ἀλήθειάν σου, ἅτινα ὁδηγήσει με, καὶ ἄξει με εἰς τὸ ὄρος τὸ ἅγιόν σου, καὶ εἰς τὰς σκηνώσεις σου. » Τῆς θείας ἐπικουρίας ἀπολαῦσαι παρακαλῶ· διὰ ταύτης με γὰρ δυνατὸν καὶ τῆς πικρᾶς ἀπαλλαγῆναι δουλείας, καὶ εἰς τὴν γῆν τὴν πατρώαν ἐπανελθεῖν, καὶ ἐν τῷ ἀφιερωμένῳ ναῷ τὴν νεομισμένην λατρείαν προσενεγκεῖν. Σκηνώματα γὰρ τοῦ Θεοῦ, τὸν ναὸν προσηγόρευσεν· ὅρος δὲ ἄγιον, τὴν Σιών· φῶς δὲ καὶ ἀλήθειαν, τὴν δικαίαν καὶ σωτήριον ἐπιφάνειαν. Ωσπερ γὰρ σκότος τὰς συμφορὰς ὀνομάζει, οὕτω φῶς τὴν τούτων ἀπαλλαγήν. Αἰτοῦσι δὲ μετὰ τοῦ φωτὸς τὴν ἀλήθειαν· ἅτε δὴ κρῖναι τὸν Θεὸν αὐτοῖς καὶ Βαβυλωνίοις ἐξαιμου τήσαντες· καὶ σαφῶς εἰδότες, ὡς ἀληθείᾳ καὶ μὴ μακροθυμία χρώμενος ὁ Θεὸς, ἐκείνων μὲν καταψηφιεῖται, αὐτοὺς δὲ τῆς ἐκείνων δουλείας ἐλευθερώσει.
« Exaposteilon to phōs sou, kai tēn alētheian sou; auta me ōdēgēsan, kai ēgagon me eis horos hagion sou, kai eis ta skēnōmata sou, ; Entautha ton chronon enēllaxan hoi Hebdomēkonta, kai hōs gegenēmena eirēkasi ta esomena. Hoi de alloi saphesteran epoiēsanto tēn hermēneian; « ᾿Aposteilon to phōs sou, kai tēn alētheian sou, hatina hodēgēsei me, kai axei me eis to oros to hagion sou, kai eis tas skēnōseis sou. » Tēs theias epikourias apolausai parakalō; dia tautēs me gar dynaton kai tēs pikras apallagēnai douleias, kai eis tēn gēn tēn patrōan epanelthein, kai en tǭ aphierōmenǭ naǭ tēn neomismenēn latreian prosenenkein. Skēnōmata gar tou Theou, ton naon prosēgoreusen; horos de agion, tēn Siōn; phōs de kai alētheian, tēn dikaian kai sōtērion epiphaneian. Ōsper gar skotos tas symphoras onomazei, houtō phōs tēn toutōn apallagēn. Aitousi de meta tou phōtos tēn alētheian; hate dē krinai ton Theon autois kai Babylōniois exaimou tēsantes; kai saphōs eidotes, hōs alētheią kai mē makrothymia chrōmenos ho Theos, ekeinōn men katapsēphieitai, autous de tēs ekeinōn douleias eleutherōsei.
"Send out your light and your truth; they led me and brought me to your holy mountain and to your dwellings." Here the Seventy changed the tense and spoke of future things as past. The others made the rendering clearer: "Send your light and your truth, which will guide me and bring me to your holy mountain and to your tabernacles." "I ask to enjoy divine help; for through it I can be freed from bitter slavery, return to my ancestral land, and offer the customary worship in the consecrated temple." He called the temple God's dwellings, Zion the holy mountain, and the just and saving appearing light and truth. For as he calls misfortunes darkness, so he calls release from them light. They ask for truth along with light, since they had asked God to judge between them and the Babylonians, and knew clearly that God, using truth and not patience, would condemn them and free themselves from their slavery.
42.4PG 80 80:1177
« Καὶ εἰσελεύσομαι πρὸς τὸ θυσιαστήριον τοῦ Θεοῦ, πρὸς τὸν Θεὸν τὸν εὐφραίνοντα τὴν νεότητά ἐξομολογήσομαί σοι ἐν κιθάρᾳ, ὁ Θεὸς, ὁ Θεός μου. • Τοῦτο ὁ Σύμμαχος οὕτως ἡρμήνευσεν· « Ἵνα ἔλθω πρὸς τὸ θυσιαστήριον τοῦ Θεοῦ, πρὸς τὸν Θεὸν τὴν εὐφροσύνην τῆς εὐθυμίας μου, καὶ ἐξομολογήσομαί σοι ἐν ψαλτηρίῳ ὁ Θεὸς, ὁ Θεός μου.» Ἱμείρομαι δὲ τῆς ἐπανόδου, φησὶ, τὸ τριπόθητόν σου θυσιαστήριον ἰδεῖν ἐφιέμενος, καὶ δι᾽ ἐκείνου σὲ τὸν Δεσπότην θεάσασθαι, ὃς εὐφροσύνης παντοδαπῆς , καὶ θυμηδίας ἀφορμάς μοι παρέχεις. Ἐκεῖ δὲ μετὰ κιθάρας τὰς συνήθεις ὑμνῳδίας ποιήσομαι· ἐν Βαβυλῶνι γὰρ, «ἐπὶ τῶν ἰτεῶν ἐκρεμάσαμεν τὰ ὄργανα ἡμῶν, » παράβασιν τοῦ νόμου τὴν ἔξω τοῦ σοῦ τόπου λατρείαν ἡγούμενοι.
« Kai eiseleusomai pros to thysiastērion tou Theou, pros ton Theon ton euphrainonta tēn neotēta exomologēsomai soi en kitharą, ho Theos, ho Theos mou. • Touto ho Symmachos houtōs hērmēneusen; « Hina elthō pros to thysiastērion tou Theou, pros ton Theon tēn euphrosynēn tēs euthymias mou, kai exomologēsomai soi en psaltēriǭ ho Theos, ho Theos mou.» Himeiromai de tēs epanodou, phēsi, to tripothēton sou thysiastērion idein ephiemenos, kai di᾽ ekeinou se ton Despotēn theasasthai, hos euphrosynēs pantodapēs , kai thymēdias aphormas moi parecheis. Ekei de meta kitharas tas synētheis hymnǭdias poiēsomai; en Babylōni gar, «epi tōn iteōn ekremasamen ta organa hēmōn, » parabasin tou nomou tēn exō tou sou topou latreian hēgoumenoi.
"And I will go in to the altar of God, to God who gladdens my youth; I will confess you with the lyre, O God, my God." Symmachus rendered this thus: "That I may come to the altar of God, to God the gladness of my cheer, and I will confess you with the harp, O God, my God." "I yearn for the return," he says, "longing to see your much-desired altar and through it to behold you, the Master, who give me occasions of every kind of gladness and cheer. There I will make the customary hymn singing with the lyre. For in Babylon we hung our instruments on the willows, thinking worship outside your place a transgression of the law."
42.5PG 80 80:1177
« Ινατί περίλυπος εἶ, ἡ ψυχή μου; καὶ ἵνα τί συνταράσσεις με; Ἔλπισον ἐπὶ τὸν Θεὸν, ὅτι ἐξομολογήσομαι αὐτῷ, σωτήριον τοῦ προσώπου μου, καὶ ὁ Θεός μου.» Καὶ ἐντεῦθεν δῆλον, ὡς ἀμφότεροι οἱ ψαλμοὶ μίαν διάνοιαν ἔχουσι. Σφίσι δὲ αὐτοῖς παρεγγυῶσιν οἱ τοῖς λόγοις τοῖσδε χρησάμενοι, τὰς χρηστοτέρας ἔχειν ἐλπίδας, καὶ νικῆσαι τῆς ἀθυμίας τὸ πάθος, καὶ προσμεῖναι τὴν παρὰ τοῦ Θεοῦ σωτηρίαν, ὡς ἀναμφιβόλως δοθησομένην.
« Inati perilypos ei, hē psychē mou? kai hina ti syntarasseis me? Elpison epi ton Theon, hoti exomologēsomai autǭ, sōtērion tou prosōpou mou, kai ho Theos mou.» Kai enteuthen dēlon, hōs amphoteroi hoi psalmoi mian dianoian echousi. Sphisi de autois parengyōsin hoi tois logois toisde chrēsamenoi, tas chrēstoteras echein elpidas, kai nikēsai tēs athymias to pathos, kai prosmeinai tēn para tou Theou sōtērian, hōs anamphibolōs dothēsomenēn.
"Why are you deeply grieved, my soul, and why do you trouble me? Hope in God, for I will confess him, the salvation of my face and my God." From this too it is clear that both psalms have one sense. Those who use these words urge themselves to have better hopes, to conquer the passion of despondency, and to await salvation from God, as it will certainly be given.
Chapter 43
43.1PG 80 80:1177
«Εἰς τὸ τέλος, τοῖς υἱοῖς Κορὲ, εἰς σύνεσιν. » Καὶ οὗτος πραγμάτων ἐσομένων πρόῤῥησιν ἔχων, ἀναμεῖναι τὸ τέλος παρεγγυᾷ. Πρόσκειται δὲ τῇ ἐπιγραφῇ εἰς σύνεσιν, ἵνα συνιέντες ἐκεῖνοι τὰ γεγραμμένα, περὶ ὧν ὁ προφητικὸς προθεσπίζει λόγος, τὴν ἐντεῦθεν ἁρπάσωσιν ὠφέλειαν. Προαγορεύει δὲ ὁ ψαλμὸς τὴν Μακεδονικὴν ὠμότητα, καὶ τὴν ᾿Αντιόχου τοῦ Ἐπιφανοῦς δυσσεβῆ καὶ θηριώδη γνώμην, καὶ τὴν τῶν Μακκαβαίων ἀνδρείαν τε καὶ εὐσέβειαν. Ματταθίας γὰρ ὁ μακάριος καὶ τρισμακάριστος, καὶ τοῦτο πολλάκις ζήλῳ θείῳ μετὰ τῶν παίδων χρησάμενος, καὶ τὰς πολλὰς τῶν Μακεδόνων μυριάδας, καὶ τῶν ἐλεφάντων τὸ πλῆθος ἀσθενὲς· ἡγησάμενος, ὡς τῆς θείας ἔρημον προμηθείας, μετὰ ὀλίγων κατὰ τούτων στρατεύσας ἐνίκησε· καὶ τοὺς τῶν εἰδώλων ἀνασπάσας βωμούς, τὸν θεῖον νεὼν ἐξεκάθηρε, καὶ τὴν συνήθη λατρείαν τοῖς ὁμοφύλοις ἀπέδωκεν. Οὐ μόνον· δὲ αὐτὸς, ἀλλὰ καὶ οἱ τούτου παῖδες μετὰ τὴν τούτου τελευτήν, προσευχόμενοι τοὺς πολεμίους ἐτρέποντο, καὶ τῆς θείας ῥοπῆς ἀπολαύοντες ἴστων τὰ τρόπαια. Ἐκ προσώπου τοίνυν αὐτῶν, ἡ προφητική χάρις ὑπηγόρευσε τὸν ψαλμὸν, προδιδάσκουσα οἴοις αὐτοὺς ἐν τοῖς κινδύνοις προσήκει χρήσασθαι λόγοις. «Ὁ Θεὸς, ἐν τοῖς ὠσὶν ἡμῶν ἠκούσαμεν, καὶ · οἱ πατέρες ἡμῶν ἀνήγγειλαν ἡμῖν ἔργον, ὃ εἰργάσω ἐν ταῖς ἡμέραις αὐτῶν, ἐν ἡμέραις ἀρχαίαις. » Αὐτόπται μὲν ἡμεῖς τῶν σῶν θαυμάτων οὐ γεγενήμεθα, Δέσποτα, παρὰ δὲ τῶν ἡμετέρων μεμαθήκαμεν πατέρων, ὅσα θαύματα κατ' ἐκείνους εἰργάσω τοὺς χρόνους, τὰς πρὸς τοὺς ἡμετέρους προγόνους γεγενημένας ἐπαγγελίας πληρῶν.
«Eis to telos, tois huiois Kore, eis synesin. » Kai houtos pragmatōn esomenōn prorrhēsin echōn, anameinai to telos parengyą. Proskeitai de tę̄ epigraphę̄ eis synesin, hina synientes ekeinoi ta gegrammena, peri hōn ho prophētikos prothespizei logos, tēn enteuthen harpasōsin ōpheleian. Proagoreuei de ho psalmos tēn Makedonikēn ōmotēta, kai tēn ᾿Antiochou tou Epiphanous dyssebē kai thēriōdē gnōmēn, kai tēn tōn Makkabaiōn andreian te kai eusebeian. Mattathias gar ho makarios kai trismakaristos, kai touto pollakis zēlǭ theiǭ meta tōn paidōn chrēsamenos, kai tas pollas tōn Makedonōn myriadas, kai tōn elephantōn to plēthos asthenes; hēgēsamenos, hōs tēs theias erēmon promētheias, meta oligōn kata toutōn strateusas enikēse; kai tous tōn eidōlōn anaspasas bōmous, ton theion neōn exekathēre, kai tēn synēthē latreian tois homophylois apedōken. Ou monon; de autos, alla kai hoi toutou paides meta tēn toutou teleutēn, proseuchomenoi tous polemious etreponto, kai tēs theias rhopēs apolauontes istōn ta tropaia. Ek prosōpou toinyn autōn, hē prophētikē charis hypēgoreuse ton psalmon, prodidaskousa oiois autous en tois kindynois prosēkei chrēsasthai logois. «Ho Theos, en tois ōsin hēmōn ēkousamen, kai ; hoi pateres hēmōn anēngeilan hēmin ergon, ho eirgasō en tais hēmerais autōn, en hēmerais archaiais. » Autoptai men hēmeis tōn sōn thaumatōn ou gegenēmetha, Despota, para de tōn hēmeterōn memathēkamen paterōn, hosa thaumata kat' ekeinous eirgasō tous chronous, tas pros tous hēmeterous progonous gegenēmenas epangelias plērōn.
"To the end; for the sons of Korah; for understanding." This psalm too, containing a prediction of future events, urges waiting for the end. "For understanding" is added to the title so that those people, understanding what was written about them, which the prophetic word foretells, might seize the benefit from it. The psalm foretells the Macedonian cruelty, the impious and beastly mind of Antiochus Epiphanes, and the courage and piety of the Maccabees. For the blessed and thrice-blessed Mattathias, often showing divine zeal with his sons, counted weak the many myriads of Macedonians and the multitude of elephants, as bereft of divine providence, campaigned against them with a few and conquered; he tore down the altars of the idols, cleansed the divine temple, and restored the customary worship to his people. And not only he, but also his sons after his death, by praying routed the enemies and, enjoying divine aid, set up trophies. In their person, then, prophetic grace dictated the psalm, teaching beforehand what words they ought to use in their dangers. "O God, we have heard with our ears, and our fathers have told us the work you did in their days, in days of old." "We have not been eyewitnesses of your wonders, Master, but we have learned from our fathers all the wonders you worked in those times, fulfilling the promises made to our forefathers."
43.3PG 80 80:1179
« Ἡ χείρ σου ἔθνη ἐξωλόθρευσε, καὶ κατεφύτευσας αὐτούς· ἐκάκωσας λαοὺς, καὶ ἐξέβαλες αὐτούς. Οὐ γὰρ ἐν τῇ ῥομφαίᾳ αὐτῶν ἐκληρονόμησαν γῆν, καὶ ὁ βραχίων αὐτῶν οὐκ ἔσωσεν αὐτούς· ἀλλ᾿ ἡ δεξιά σου, καὶ ὁ βραχίων σου, καὶ ὁ φωτισμὸς ὁ τοῦ προσῶπου σου· ὅτι εὐδόκησας ἐν αὐτοῖς. » Σὺ”, φησὶν, ὦ Δέσποτα, τοὺς Χαναναίους μετὰ τῶν ἄλλων ἐθνῶν ἐντεῦθεν ἐξελάσας, τοὺς ἡμετέρους πατέρας ἀντ' ἐκείνων κατῴκισας. Οὔτε γὰρ ῥώμῃ θαῤῥοῦντες, οὔτε πανοπλίᾳ χρώμενοι, τοσούτων· ἀπεφάνθησαν κρείττους, ἀλλ᾽ ὑπὸ τῆς σῆς στρατηγούμενοι χάριτος, τοὺς μὲν κατηκόντισαν, τοὺς δὲ δουλεύειν ἠνάγκασαν, ἐπειδὴ τῆς σῆς αὐτοὺς ἠξίωσας οἰκειότητος. Τοῦτο γὰρ εἶπεν, «Ηὐδόκησας ἐν αὐτοῖς. » Δεξιὰν δὲ καλεῖ τὴν βοήθειαν· φωτισμὸν δὲ προσώπου, τὴν ἐπιφάνειαν.
« Hē cheir sou ethnē exōlothreuse, kai katephyteusas autous; ekakōsas laous, kai exebales autous. Ou gar en tę̄ rhomphaią autōn eklēronomēsan gēn, kai ho brachiōn autōn ouk esōsen autous; all᾿ hē dexia sou, kai ho brachiōn sou, kai ho phōtismos ho tou prosōpou sou; hoti eudokēsas en autois. » Sy”, phēsin, ō Despota, tous Chananaious meta tōn allōn ethnōn enteuthen exelasas, tous hēmeterous pateras ant' ekeinōn katǭkisas. Oute gar rhōmę̄ tharrhountes, oute panoplią chrōmenoi, tosoutōn; apephanthēsan kreittous, all᾽ hypo tēs sēs stratēgoumenoi charitos, tous men katēkontisan, tous de douleuein ēnankasan, epeidē tēs sēs autous ēxiōsas oikeiotētos. Touto gar eipen, «Ēudokēsas en autois. » Dexian de kalei tēn boētheian; phōtismon de prosōpou, tēn epiphaneian.
"Your hand destroyed nations, and you planted them; you afflicted peoples and drove them out. For not by their sword did they inherit the land, and their arm did not save them, but your right hand and your arm and the light of your face, because you were pleased with them." "You, Master," he says, "drove the Canaanites and the other nations from here and settled our fathers in their place. For it was not by trusting in strength nor using armor that they proved stronger than so many, but led by your grace they struck down some and forced others into slavery, since you counted them worthy of your fellowship." For this is what he said: "You were pleased with them." He calls help the right hand, and appearing the light of the face.
43.5PG 80 80:1179
« Σὺ εἶ αὐτὸς ὁ βασιλεύς μου, καὶ ὁ Θεός μου, ὁ ἐντελλόμενος τὰς σωτηρίας Ἰακώβ.» Ὁ᾿ αὐτὸς εἶ, φησὶ, καὶ νῦν, Δέσποτα, ὁμοίως βασιλεύων, ὁμοίως κρατῶν", τὴν αὐτὴν δύναμιν ἔχων, ἀλλοίωσιν οὐδὲ μίαν ἡ σὴ δέχεται φύσις. ᾿Αρκεῖ σοι καὶ λόγος εἰς σωτηρίαν. Νεῦσον, καὶ ταύτης ὁ λαὸς ἀπολαύσεται. Οὕτως καὶ ὁ Σύμμαχος ἡρμήνευσεν, "Εντειλαι περὶ τῆς σωτηρίας Ἰακώβ.
« Sy ei autos ho basileus mou, kai ho Theos mou, ho entellomenos tas sōtērias Iakōb.» Ho᾿ autos ei, phēsi, kai nyn, Despota, homoiōs basileuōn, homoiōs kratōn", tēn autēn dynamin echōn, alloiōsin oude mian hē sē dechetai physis. ᾿Arkei soi kai logos eis sōtērian. Neuson, kai tautēs ho laos apolausetai. Houtōs kai ho Symmachos hērmēneusen, "Enteilai peri tēs sōtērias Iakōb.
"You are my king and my God, who command the salvation of Jacob." "You are the same now too, Master," he says, "reigning alike, ruling alike, having the same power; your nature admits no change at all. A word is enough for you for salvation; nod, and the people will enjoy it." So Symmachus too rendered: "Command concerning the salvation of Jacob."
43.6PG 80 80:1179
«Ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν, καὶ ἐν τῷ ὀνόματί σου ἐξουδενώσομεν τοὺς ἐπανισταμένους ἡμῖν. » Τὰ κερασφόρα ζῶα ὅπλον τὸ κέρας παρὰ τῆς φύσεως ἔλαβον· ἡμεῖς δὲ κέρας σωτηρίας, καὶ νικηφόρον ὅπλον, τὸ σὸν ἔχομεν ὄνομα, καὶ τούτῳ χρώμενοι τῶν πολεμίων περιεσόμεθα.
«En soi tous echthrous hēmōn keratioumen, kai en tǭ onomati sou exoudenōsomen tous epanistamenous hēmin. » Ta kerasphora zōa hoplon to keras para tēs physeōs elabon; hēmeis de keras sōtērias, kai nikēphoron hoplon, to son echomen onoma, kai toutǭ chrōmenoi tōn polemiōn periesometha.
"In you we will gore our enemies, and in your name we will bring to nothing those who rise up against us." Horned animals received the horn from nature as a weapon; "but we have your name as a horn of salvation and a victorious weapon, and using it we shall overcome our enemies."
43.7PG 80 80:1179
« Οὐ γὰρ ἐπὶ τῷ τόξῳ μου ἐλπιῶ, καὶ ἡ ῥομφαία μου οὐ σώσει με. Ἔσωσας γὰρ ἡμᾶς ἐκ τῶν θλιβόντων ἡμᾶς· καὶ τοὺς μισοῦντας ἡμᾶς κατήσχυνας. » Οὔτε γὰρ τόξοις, οὔτε ἄλλοις ὅπλοις θαῤῥῶ· πεῖραν γὰρ τῆς σῆς δυνάμεως ἔλαβον, διὰ σοῦ τῶν ἐναντίων ἤδη κρατήσας.
« Ou gar epi tǭ toxǭ mou elpiō, kai hē rhomphaia mou ou sōsei me. Esōsas gar hēmas ek tōn thlibontōn hēmas; kai tous misountas hēmas katēschynas. » Oute gar toxois, oute allois hoplois tharrhō; peiran gar tēs sēs dynameōs elabon, dia sou tōn enantiōn ēdē kratēsas.
"For I will not hope in my bow, and my sword will not save me. For you saved us from those who afflict us, and you put to shame those who hate us." "For I trust neither in bows nor in other weapons; for I have had experience of your power, having already prevailed over my adversaries through you."
43.9PG 80 80:1179
: Ἐν τῷ Θεῷ ἐπαινεθησόμεθα ὅλην τὴν ἡμέραν, καὶ ἐν τῷ ὀνόματί σου ἐξομολογησόμεθα εἰς τὸν αἰῶνα. » Ἱκετεύομεν δὲ ἀεὶ τῆς σῆς ἀπολαῦσαι ῥοπῆς, καὶ διηνεκῶς τῶν σῶν εὐεργεσιῶν διεξιέναι τὸ πλῆθος. Τὸ γὰρ ὅλην τὴν ἡμέραν ἀντὶ τοῦ ἀεὶ τέθεικεν. Οὕτω γὰρ καὶ ὁ Σύμμαχος ἡρμήνευσεν· ἀντὶ γὰρ τοῦ ὅλην τὴν ἡμέραν, κατὰ πᾶσαν ἡμέραν τέθεικεν.
: En tǭ Theǭ epainethēsometha holēn tēn hēmeran, kai en tǭ onomati sou exomologēsometha eis ton aiōna. » Hiketeuomen de aei tēs sēs apolausai rhopēs, kai diēnekōs tōn sōn euergesiōn diexienai to plēthos. To gar holēn tēn hēmeran anti tou aei tetheiken. Houtō gar kai ho Symmachos hērmēneusen; anti gar tou holēn tēn hēmeran, kata pasan hēmeran tetheiken.
"In God we shall be praised all the day, and in your name we shall confess forever." "We entreat to enjoy your aid always and to recount continually the multitude of your benefits." He set "all the day" for "always." So too Symmachus rendered, for instead of "all the day" he put "every day."
43.10PG 80 80:1181
• Νυνὶ δὲ ἀπώσω καὶ κατήσχυνας ἡμᾶς, καὶ οὐκ ἐξελεύσῃ ὁ Θεὸς ἐν ταῖς δυνάμεσιν ἡμῶν.» Ταῦτα μὲν οὖν ἐν τοῖς ἄνω χρόνοις γεγένηται παρὰ σοῦ. Ἐπὶ δὲ τοῦ παρόντος ἔρημοι τῆς σῆς ἀπεφάνθημεν προμηθείας, καὶ ἐν αἰσχύνῃ διάγομεν ὑπὸ τῆς σῆς οὐ στρατηγούμενοι χάριτος. Τὸ γὰρ, οὐκ ἐξελεύσῃ ἐν ταῖς δυνάμεσιν ἡμῶν, ἀντὶ τοῦ οὐ στρατηγεῖς ἡμῶν, καὶ συνήθως παρέχεις τῶν πολεμίων κρατεῖν.
• Nyni de apōsō kai katēschynas hēmas, kai ouk exeleusę̄ ho Theos en tais dynamesin hēmōn.» Tauta men oun en tois anō chronois gegenētai para sou. Epi de tou parontos erēmoi tēs sēs apephanthēmen promētheias, kai en aischynę̄ diagomen hypo tēs sēs ou stratēgoumenoi charitos. To gar, ouk exeleusę̄ en tais dynamesin hēmōn, anti tou ou stratēgeis hēmōn, kai synēthōs parecheis tōn polemiōn kratein.
"But now you have thrust us away and put us to shame, and you will not go out, O God, with our forces." "These things, then, were done by you in former times. But at present we have been left bereft of your providence and live in shame, not led by your grace." For "you will not go out with our forces" means "you do not lead us as general nor, as usual, enable us to prevail over our enemies."
43.11PG 80 80:1181
« ᾿Απέστρεψας ἡμᾶς εἰς τὰ ὀπίσω παρὰ τοὺς ἐχθροὺς ἡμῶν· καὶ οἱ μισοῦντες ἡμᾶς διήρπαζον ἑαυτοῖς. » Τῆς γὰρ σῆς προνοίας οὐκ ἀπολαύοντες, ς, ή ἡμεῖς μὲν ἐν νῶτα διδόντες ἀποδιδράσκομεν· πορθοῦσι δὲ οἱ πολέμιοι τὰ ἡμέτερα.
« ᾿Apestrepsas hēmas eis ta opisō para tous echthrous hēmōn; kai hoi misountes hēmas diērpazon heautois. » Tēs gar sēs pronoias ouk apolauontes, s, ē hēmeis men en nōta didontes apodidraskomen; porthousi de hoi polemioi ta hēmetera.
"You turned us back before our enemies, and those who hate us plundered for themselves." "For not enjoying your providence, we turn our backs and run away, while the enemies sack what is ours."
43.12PG 80 80:1181
« Ἔδωκας ἡμᾶς ὡς πρόβατα βρώσεως, καὶ ἐν τοῖς ἔθνεσι διέσπειρας ἡμᾶς.» Δίκην δὲ προβάτων ἐρήμων ποιμένος, ὑπὸ τῶν σῶν δαπανώμεθα πολεμίων· καὶ οἱ τὸν θάνατον διαφυγόντες, τῇδε κἀκεῖσε ἀπεμπολούμενοι, δουλεύειν ἀναγκαζόμεθα.
« Edōkas hēmas hōs probata brōseōs, kai en tois ethnesi diespeiras hēmas.» Dikēn de probatōn erēmōn poimenos, hypo tōn sōn dapanōmetha polemiōn; kai hoi ton thanaton diaphygontes, tę̄de kakeise apempoloumenoi, douleuein anankazometha.
"You gave us like sheep for food, and you scattered us among the nations." "Like sheep without a shepherd we are devoured by the enemies; and those who escape death are sold here and there and forced to serve as slaves."
43.13PG 80 80:1181
« ᾿Απέδου τὸν λαόν σου ἄνευ τιμῆς, καὶ οὐκ ἦν πλῆθος ἐν τοῖς ἀλλάγμασιν ἡμῶν Τοῦτο ὁ Σύμμαχος οὕτως ἡρμήνευσεν· « ᾿Απέδου τὸν λαόν σου οὐχ ὑπάρξεως, καὶ οὐ πολλὴν ἐποίησας τὴν τιμὴν αὐτῶν. › Τοιαῦτα καὶ διὰ τοῦ προφήτου Ἠσαΐου φησὶν ὁ Θεός· Ποῖον τοῦτο τὸ βιβλίον τοῦ ἀποστασίου [τῆς μητρὸς ὑμῶν;] ἢ τίνι ὑπόχρεως ὢν πέπρακα ὑμᾶς; Ἰδοὺ ταῖς ἀνομίαις ὑμῶν ἐπράθητε, καὶ ταῖς ἁμαρτίαις ὑμῶν ἐξαπέστειλα τὴν μητέρα ὑμῶν.» Καὶ πάλιν, « Δωρεὰν ἐπράθητε, καὶ οὐ μετὰ ἀργυρίου λυτρωθήσεσθε. › Καὶ ὁ θεῖος ᾿Απόστολος · · Οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν, ἐγὼ δὲ σαρκικός εἰμι, πεπραμένος ὑπὸ τῆς ἁμαρτίας. » Κἀνταῦθα τοίνυν οἱ θαυμάσιοι λέγουσιν ἄνδρες, ὅτι οὐδεμίαν τιμὴν παρὰ τῶν πολεμίων λαβὼν ἀπέδου ἡμᾶς, ἀλλὰ τῶν ἁμαρτιῶν ἕνεκα παραδέδωκας.
« ᾿Apedou ton laon sou aneu timēs, kai ouk ēn plēthos en tois allagmasin hēmōn Touto ho Symmachos houtōs hērmēneusen; « ᾿Apedou ton laon sou ouch hyparxeōs, kai ou pollēn epoiēsas tēn timēn autōn. › Toiauta kai dia tou prophētou Ēsaïou phēsin ho Theos; Poion touto to biblion tou apostasiou [tēs mētros hymōn?] ē tini hypochreōs ōn pepraka hymas? Idou tais anomiais hymōn eprathēte, kai tais hamartiais hymōn exapesteila tēn mētera hymōn.» Kai palin, « Dōrean eprathēte, kai ou meta argyriou lytrōthēsesthe. › Kai ho theios ᾿Apostolos ; ; Oidamen gar hoti ho nomos pneumatikos estin, egō de sarkikos eimi, pepramenos hypo tēs hamartias. » Kantautha toinyn hoi thaumasioi legousin andres, hoti oudemian timēn para tōn polemiōn labōn apedou hēmas, alla tōn hamartiōn heneka paradedōkas.
"You sold your people for no price, and there was no abundance in the exchange for us." Symmachus rendered this thus: "You sold your people for nothing, and did not make their price great." God says such things through the prophet Isaiah too: "What is this bill of divorce [of your mother]? Or to which creditor have I sold you? Behold, you were sold for your iniquities, and for your sins I sent away your mother." And again, "You were sold for nothing, and you will not be redeemed with silver." And the divine Apostle: "For we know that the law is spiritual, but I am fleshly, sold under sin." Here too, then, the admirable men say: "You sold us without receiving any price from the enemies; you handed us over because of our sins."
43.14PG 80 80:1181
« Ἔθου ἡμᾶς ὄνειδος τοῖς γείτοσιν ἡμῶν· μυκτηρισμὸν καὶ χλευασμὸν τοῖς κύκλῳ ἡμῶν. Γείτονας δὲ κύκλῳ κατοικοῦντας τοὺς ἀλλοφύλους, καλεῖ, καὶ Ἰδουμαίους, καὶ Μωαβίτας, καὶ 'Αμμανίτας, καὶ τοὺς ἄλλους πλησιοχώρους, οἷς ἐπίχαρτοι γεγόνασι πολεμούμενοι.
« Ethou hēmas oneidos tois geitosin hēmōn; myktērismon kai chleuasmon tois kyklǭ hēmōn. Geitonas de kyklǭ katoikountas tous allophylous, kalei, kai Idoumaious, kai Mōabitas, kai 'Ammanitas, kai tous allous plēsiochōrous, hois epichartoi gegonasi polemoumenoi.
"You made us a reproach to our neighbors, a scorn and derision to those around us." He calls neighbors the foreigners who live around them, the Idumeans, Moabites, Ammonites, and the other peoples nearby, to whom they became a delight when they were warred upon.
43.15PG 80 80:1183
«Ἔθου ἡμᾶς εἰς παραβολὴν τοῖς ἔθνεσι, κίνησιν κεφαλῆς ἐν τοῖς λαοῖς. » Τὰς δὲ μεγάλας συμφορὰς καὶ διηγούμενοι καὶ ἀκούοντες, κινεῖν τὰς κεφαλὰς εἰώθαμεν, ὑπ᾿ ἐκπλήξεως τοῦτο δρᾶν βιαζόμενοι. Εἰώθαμεν δὲ καὶ πάθη πάθεσι παραβάλλειν, καὶ λέγειν ὅτι τοιαῦτα ἔπαθεν ὁ δεῖνα, οἷα ὁ δεῖνα. Τοῦτο κἀνταῦθα ὀδύρονται, ὅτι παραβολὴ γεγενήμεθα τοῖς ἀνθρώποις, καὶ κινοῦσιν ἐφ᾿ ἡμῖν τὰς κεφαλάς· οἱ μὲν ἐφηδόμενοι, οἱ δὲ τὴν ὑπερβολὴν τῶν γεγενημένων θαυμάζοντες.
«Ethou hēmas eis parabolēn tois ethnesi, kinēsin kephalēs en tois laois. » Tas de megalas symphoras kai diēgoumenoi kai akouontes, kinein tas kephalas eiōthamen, hyp᾿ ekplēxeōs touto dran biazomenoi. Eiōthamen de kai pathē pathesi paraballein, kai legein hoti toiauta epathen ho deina, hoia ho deina. Touto kantautha odyrontai, hoti parabolē gegenēmetha tois anthrōpois, kai kinousin eph᾿ hēmin tas kephalas; hoi men ephēdomenoi, hoi de tēn hyperbolēn tōn gegenēmenōn thaumazontes.
"You made us a byword among the nations, a shaking of the head among the peoples." When telling or hearing of great misfortunes we are accustomed to shake our heads, forced to do this by astonishment. We are also accustomed to compare sufferings with sufferings and to say that so-and-so suffered such things as so-and-so did. This is what they lament here: "We have become a byword to people, and they shake their heads at us, some gloating, others marveling at the excess of what has happened."
43.16PG 80 80:1183
«Όλην τὴν ἡμέραν ἐντροπή μου κατεναντίον μου ἐστὶ, καὶ ἡ αἰσχύνη τοῦ προσώπου μου ἐκάλυψέ με. Ἀπὸ φωνῆς ὀνειδίζοντος καὶ καταλαλοῦντος, ἀπὸ προσώπου ἐχθροῦ καὶ ἐκδιώκοντος. • Ἐγὼ δὲ τοὺς μὲν πολεμοῦντας, τοὺς δὲ γελῶντας καὶ ἐπιτωθάζοντας βλέπων, αἰσχύνης ἀναπίμπλαμαι, καὶ πᾶσαν ἡμέραν ὀδυνῶμαι. Εἶτα τὴν οἰκεῖαν διεξίασιν ἀρετὴν οἱ τὰς ᾿Αντιόχου πάγας διαφυγόντες, καὶ τῆς ἀσεβείας τὰς ἄρκυς ὑπερπηδήσαντες.
«Olēn tēn hēmeran entropē mou katenantion mou esti, kai hē aischynē tou prosōpou mou ekalypse me. Apo phōnēs oneidizontos kai katalalountos, apo prosōpou echthrou kai ekdiōkontos. • Egō de tous men polemountas, tous de gelōntas kai epitōthazontas blepōn, aischynēs anapimplamai, kai pasan hēmeran odynōmai. Eita tēn oikeian diexiasin aretēn hoi tas ᾿Antiochou pagas diaphygontes, kai tēs asebeias tas arkys hyperpēdēsantes.
"All the day my disgrace is before me, and the shame of my face has covered me, at the voice of the one who reproaches and slanders, before the face of the enemy and avenger." "Seeing some making war on me and others laughing and mocking, I am filled with shame and grieve every day." Then those who escaped the snares of Antiochus and leapt over the nets of impiety recount their own virtue.
43.18PG 80 80:1183
« Ταῦτα πάντα ἦλθεν ἐφ᾿ ἡμᾶς, καὶ οὐκ ἐπελαθόμεθά σου, καὶ οὐκ ἠδικήσαμεν ἐν διαθήκῃ σου. Καὶ οὐκ ἀπέστη εἰς τὰ ὀπίσω ἡ καρδία ἡμῶν.» Ὑπὸ τοσούτων δὲ περικλυσθέντες δεινῶν, οὐκ ἐδεξάμεθα λήθην τῶν σῶν ἐντολῶν, οὔτε παραβῆναι τὸν σὸν ἐτολμήσαμεν νόμον, οὐδὲ τῆς προτέρας ἐξετράπημεν γνώμης. • Καὶ ἐξέκλινας τὰς τρίβους ἡμῶν ἀπὸ τῆς ὁδοῦ σου. Ὅτι ἐταπείνωσας ἡμᾶς ἐν τόπῳ κακώσεως, καὶ ἐπεκάλυψεν ἡμᾶς σκιὰ θανάτου. » « ἐξέκλινας τὰς τρίβους ἡμῶν ἀπὸ τῆς ὁδοῦ σου, » ὁ Σύμμαχος οὕτως ἡρμήνευσεν, Οὐ μετεκλίθη τὰ ὑπορθοῦντα ἡμᾶς ἀπὸ τῆς ὁδοῦ σου. Ἵνα δὲ καὶ τῶν Ἑβδομήκοντα τὴν διάνοιαν ἑρμηνεύσωμεν, οὕτω νοήσωμεν - Πολλοῖς ἡμᾶς, φησὶ, καὶ παντοδαποῖς περιέβαλες ἀλγεινοῖς, ἅπερ ἱκανὰ ἦν καὶ ἐκτρέψαι τῆς ὁδοῦ σου· παρέδωκας δὲ καὶ εἰς δουλείαν ἡμᾶς δυσσεβέσιν ἀνθρώποις, ὠμότητι καθ᾿ ἡμῶν κεχρημένοις, καὶ θανατηφόρους ἡμῖν τιμωρίας ἐπάγουσιν. Σκιὰν γὰρ θανάτου τοὺς πρὸς θάνατον ἄγοντας κινδύνους ἐκάλεσεν.
« Tauta panta ēlthen eph᾿ hēmas, kai ouk epelathometha sou, kai ouk ēdikēsamen en diathēkę̄ sou. Kai ouk apestē eis ta opisō hē kardia hēmōn.» Hypo tosoutōn de periklysthentes deinōn, ouk edexametha lēthēn tōn sōn entolōn, oute parabēnai ton son etolmēsamen nomon, oude tēs proteras exetrapēmen gnōmēs. • Kai exeklinas tas tribous hēmōn apo tēs hodou sou. Hoti etapeinōsas hēmas en topǭ kakōseōs, kai epekalypsen hēmas skia thanatou. » « exeklinas tas tribous hēmōn apo tēs hodou sou, » ho Symmachos houtōs hērmēneusen, Ou meteklithē ta hyporthounta hēmas apo tēs hodou sou. Hina de kai tōn Hebdomēkonta tēn dianoian hermēneusōmen, houtō noēsōmen - Pollois hēmas, phēsi, kai pantodapois periebales algeinois, haper hikana ēn kai ektrepsai tēs hodou sou; paredōkas de kai eis douleian hēmas dyssebesin anthrōpois, ōmotēti kath᾿ hēmōn kechrēmenois, kai thanatēphorous hēmin timōrias epagousin. Skian gar thanatou tous pros thanaton agontas kindynous ekalesen.
"All these things have come upon us, yet we have not forgotten you, and we have not dealt falsely with your covenant. And our heart has not turned back." "Flooded by such great dangers, we did not admit forgetfulness of your commandments, nor dared to transgress your law, nor turned from our former mind." "And you turned aside our paths from your way. For you humbled us in a place of affliction, and the shadow of death covered us." "You turned aside our paths from your way" Symmachus rendered thus: "Our steps did not turn aside from your way." But so that we may interpret the sense of the Seventy too, let us understand it thus: "You surrounded us with many pains of every kind, which were enough to turn us from your way; and you handed us over into slavery to impious men who treated us cruelly and brought deadly punishments on us." For he called the dangers leading to death the shadow of death.
43.21PG 80 80:1183
« Εἰ ἐπελαθόμεθα ὀνόματος τοῦ Θεοῦ ἡμῶν, καὶ εἰ διεπετάσαμεν χεῖρας ἡμῶν πρὸς Θεὸν ἀλλότριον. Οὐχὶ ὁ Θεὸς ἐκζητήσει ταῦτα; αὐτὸς γὰρ γινώσκει τὰ κρύφια τῆς καρδίας. Ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς. • Ταύτην ἐπεδείξαντο τὴν ἀρετὴν οἱ Μακκαβαίοι, καὶ οἱ περὶ τὸν Ματταθίαν, καὶ οἱ ἑπτὰ νεανίαι σὺν τῇ μητρὶ καὶ Ἐλεαζάρῳ τῷ ἱερεῖ. Οὔτε γὰρ κολακείαις κατεθέλχθησαν, οὔτε τιμωρίαις ἐκάμφθησαν, ἀλλὰ τοῦ ἀληθοῦς Θεοῦ τὸ σέβας ἀνέπαφον διετήρησαν, καὶ τῶν εἰδώλων τὴν θεραπείαν ὡς μυσαρὰν ἐβδελύξαντο. Καὶ ταῦτα, φησὶ, σὺ οἶδας, Δέσποτα. Σοὶ γὰρ οὐ μόνα τὰ πράγματα δῆλά, ἀλλὰ καὶ τὰ τῆς ἐννοίας κινήματα. Ἐπισημήνασθαι δὲ προσήκει, ὅτι δυάδα προσώπων ὁ λόγος ἠνίξατο. Εἰρηκὼς γὰρ, « Οὐχὶ ὁ Θεὸς ἐκζητήσει ταῦτα; Αὐτὸς γὰρ γινώσκει τὰ κρύφια τῆς καρδίας · · ἐπήγαγεν, «Ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν. • Ταύτην δὲ τὴν τῆς ἀντωνυμίας ἐναλλαγὴν καὶ ὁ Ἑβραῖος ἔχει, καὶ οἱ λοιποὶ τεθείκασιν ἑρμηνευταί.
« Ei epelathometha onomatos tou Theou hēmōn, kai ei diepetasamen cheiras hēmōn pros Theon allotrion. Ouchi ho Theos ekzētēsei tauta? autos gar ginōskei ta kryphia tēs kardias. Hoti heneka sou thanatoumetha holēn tēn hēmeran, elogisthēmen hōs probata sphagēs. • Tautēn epedeixanto tēn aretēn hoi Makkabaioi, kai hoi peri ton Mattathian, kai hoi hepta neaniai syn tę̄ mētri kai Eleazarǭ tǭ hierei. Oute gar kolakeiais katethelchthēsan, oute timōriais ekamphthēsan, alla tou alēthous Theou to sebas anepaphon dietērēsan, kai tōn eidōlōn tēn therapeian hōs mysaran ebdelyxanto. Kai tauta, phēsi, sy oidas, Despota. Soi gar ou mona ta pragmata dēla, alla kai ta tēs ennoias kinēmata. Episēmēnasthai de prosēkei, hoti dyada prosōpōn ho logos ēnixato. Eirēkōs gar, « Ouchi ho Theos ekzētēsei tauta? Autos gar ginōskei ta kryphia tēs kardias ; ; epēgagen, «Hoti heneka sou thanatoumetha holēn tēn hēmeran. • Tautēn de tēn tēs antōnymias enallagēn kai ho Hebraios echei, kai hoi loipoi tetheikasin hermēneutai.
"If we forgot the name of our God and if we spread out our hands to a foreign god, will not God search this out? For he knows the secrets of the heart. For because of you we are put to death all the day; we were reckoned as sheep for slaughter." This virtue the Maccabees displayed: those with Mattathias, and the seven young men with their mother, and Eleazar the priest. For they were neither charmed by flattery nor bent by punishments, but kept the reverence of the true God untouched and abhorred the worship of idols as loathsome. "And you know this, Master," he says; "for not only deeds are plain to you, but also the movements of thought." We should note that the word hinted at a pair of persons. For having said, "Will not God search this out? For he knows the secrets of the heart," he added, "For because of you we are put to death all the day." This change of pronoun the Hebrew has too, and the other translators have kept it.
43.23PG 80 80:1185
« Ἐξεγέρθητι, ἱνατί ὑπνοῖς, Κύριε; ἀνάστηθι, καὶ μὴ ἀπώσῃ εἰς τέλος. » Ὕπνον τὴν μακροθυμίαν καλεῖ· καθάπερ γὰρ ὁ καθεύδων οὐκ αἰσθάνεται τῶν γιγνομένων, οὕτως ὁ μακροθυμία χρώμενος, καὶ παροινούμενος, καὶ προπηλακιζόμενος φέρει. ᾿Ανάστασιν δὲ τὴν ἐπὶ τιμωρίαν κίνησιν ὀνομάζει. Εἶτα τὰ αὐτὰ πάλιν ἑτέρως λέγει.
« Exegerthēti, hinati hypnois, Kyrie? anastēthi, kai mē apōsę̄ eis telos. » Hypnon tēn makrothymian kalei; kathaper gar ho katheudōn ouk aisthanetai tōn gignomenōn, houtōs ho makrothymia chrōmenos, kai paroinoumenos, kai propēlakizomenos pherei. ᾿Anastasin de tēn epi timōrian kinēsin onomazei. Eita ta auta palin heterōs legei.
"Awake; why do you sleep, O Lord? Arise, and do not thrust us away to the end." He calls patience sleep. For as the sleeper does not perceive what is happening, so the one who shows patience bears being insulted and abused. He names the movement toward punishment arising. Then he says the same things again differently.
43.24PG 80 80:1185
«Ἵνατί τὸ πρόσωπόν σου ἀποστρέφεις; ἐπιλανθάνῃ τῆς πτωχείας ἡμῶν, καὶ τῆς θλίψεως ἡμῶν. » Παρορᾷ;, φησὶ, τὰ καθ' ἡμῶν γινόμενα, Δέσποτα, καὶ ἔοικας ἀποστρεφομένῳ, καὶ οὐ θεωμένῳ, ἀλλ᾽ ἐπιλελησμένῳ, καὶ τούτου χάριν οὐ κηδομένῳ· ἡμεῖς δὲ πτωχεύομεν, τῆς ἐπικουρίας τὸν πλοῦτον οὐκ ἔχοντες.
«Hinati to prosōpon sou apostrepheis? epilanthanę̄ tēs ptōcheias hēmōn, kai tēs thlipseōs hēmōn. » Parorą?, phēsi, ta kath' hēmōn ginomena, Despota, kai eoikas apostrephomenǭ, kai ou theōmenǭ, all᾽ epilelēsmenǭ, kai toutou charin ou kēdomenǭ; hēmeis de ptōcheuomen, tēs epikourias ton plouton ouk echontes.
"Why do you turn away your face? Do you forget our poverty and our affliction?" "You overlook," he says, "what is done against us, Master, and seem like one who turns away and does not look, but has forgotten and therefore does not care; and we are poor, not having the wealth of help."
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«"ὅτι ἐταπεινώθη εἰς χοῦν ἡ ψυχὴ ἡμῶν. Ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. Μέχρι τῆς γῆς αὐτῆς κατεκάμφθημεν, ὡς τὴν γαστέρα ἡμῶν αὐτῇ πελάσαι τῇ γῇ· διὰ δὲ τούτων τὴν πολλὴν σημαίνει ταπείνωσιν, καὶ τῶν πολεμίων τὸ κράτος.
«"hoti etapeinōthē eis choun hē psychē hēmōn. Ekollēthē eis gēn hē gastēr hēmōn. Mechri tēs gēs autēs katekamphthēmen, hōs tēn gastera hēmōn autę̄ pelasai tę̄ gę̄; dia de toutōn tēn pollēn sēmainei tapeinōsin, kai tōn polemiōn to kratos.
"For our soul is humbled to the dust; our belly has cleaved to the ground." "We are bowed down to the very ground, so that our belly touches the earth itself." By these words he signifies great humiliation and the power of the enemies.
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« ᾿Ανάστα, Κύριε, βοήθησον ἡμῖν, καὶ λύτρωσαι ἡμᾶς ἕνεκεν τοῦ ὀνόματός σου. » Οὗ δὴ χάριν ἀντιβολοῦμέν σε, Δέσποτα, ἐπιφανῆναι, καὶ λῦσαι τὰς συμφορὰς, καὶ κρείττους ἀποφανῆναι τῶν δυσμενῶν. Ταῦτα δὲ ἅπαντα προεῖπεν ἡ τοῦ Πνεύματος χάρις, τοὺς ἐν ἐκείνοις τοῖς δεινοῖς ἐσομένους διδάσκουσα, καὶ γενναίως ἐνεγκεῖν τὰ προσπίπτοντα, καὶ παρὰ τοῦ Θεοῦ τῶν ὅλων αἰτῆσαι τὴν τούτων ἀπαλλαγήν. Ὅπερ δὴ καὶ δεδράκασιν οἱ θαυμάσιοι ἄνδρες ἐκεῖνοι. Τοῖς γὰρ λόγοις τὸν Θεὸν ἱλεώσαντο, καὶ ὑπ᾿ αὐτοῦ στρατηγούμενοι τοὺς πολεμίους ἐτρέψαντο, καὶ τὴν προτέραν ἐλευθερίαν, ὁμοφύλοις προὐξένησαν.
« ᾿Anasta, Kyrie, boēthēson hēmin, kai lytrōsai hēmas heneken tou onomatos sou. » Hou dē charin antiboloumen se, Despota, epiphanēnai, kai lysai tas symphoras, kai kreittous apophanēnai tōn dysmenōn. Tauta de hapanta proeipen hē tou Pneumatos charis, tous en ekeinois tois deinois esomenous didaskousa, kai gennaiōs enenkein ta prospiptonta, kai para tou Theou tōn holōn aitēsai tēn toutōn apallagēn. Hoper dē kai dedrakasin hoi thaumasioi andres ekeinoi. Tois gar logois ton Theon hileōsanto, kai hyp᾿ autou stratēgoumenoi tous polemious etrepsanto, kai tēn proteran eleutherian, homophylois prouxenēsan.
"Arise, O Lord, help us and redeem us for your name's sake." "For this reason we entreat you, Master, to appear, undo our misfortunes, and show us stronger than our foes." The grace of the Spirit foretold all these things, teaching those who would be in those dangers both to bear nobly what befell them and to ask the God of all for release from it. This those admirable men did. For with these words they propitiated God, and led by him they routed the enemies and won back their former freedom for their people.
Chapter 44
44.1PG 80 80:1187
« Εἰς τὸ τέλος, ὑπὲρ τῶν ἀλλοιωθησομένων; τοῖς υἱοῖς Κορὲ, εἰς σύνεσιν· ᾠδὴ ὑπὲρ τοῦ ἀγαπητοῦ. » Τὰ λυπηρά προειρηκὼς ὁ προφητικὸς λόγος ἐν τῷ πρὸ τούτου ψαλμῷ, τὰ θυμήρη λοιπὸν προαγορεύει, τοὺς ἀθυμοῦντας ψυχαγωγῶν, καὶ διδάσκων, ὅτι καὶ νικήσουσι, καὶ διαρκέσουσι, καὶ τῆς παρὰ τοῦ Θεοῦ τεύξονται βοηθείας, ἕως ἂν ἐξ αὐτῶν ὁ ἀγαπητὸς Υἱὸς κατὰ σάρκα βλαστήσῃ, καὶ τὴν καινὴν ἀλλοίωσιν τοῖς ἔθνεσι πραγματεύσηται. ᾿Αγαπητὸν γὰρ καλεῖ τοῦ Θεοῦ τὸν Υἱόν· οὕτω γὰρ καὶ ὁ θεῖος Ἡσαΐας φησίν · « ᾿Αμπελὼν ἐγενήθη τῷ ἡγαπημένῳ ἐν κέρατι, ἐν τόπῳ πίονι. » Τοῦτο καὶ αὐτὸς ὁ Πατὴρ εἰς τὸν Υἱὸν ἀνεκήρυξεν · · Οὗτός ἐστιν ὁ Υιός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα. » Οὗτος τὴν διὰ τοῦ ἁγίου βαπτίσματος ἀλλοίωσιν τοῖς ἔθνεσιν ἐδωρήσατο. Περὶ τούτων δὲ ὁ ψαλμὸς προθεσπίζει, οἷς καὶ παρεγγυᾷ τῶν μὲν πατρῴων ἐπιλαθέσθαι θεῶν, τὸν δὲ ἀληθινὸν ἀληθῶς γεραίρειν Θεόν. Τοὺς δὲ ἀλλοιωθησομένους ὁ μὲν Σύμμαχος ἄνθη κέκληκεν· ᾿Ακύλας δὲ καὶ ὁ Θεοδοτίων, κρίνα. "Ανθη δὲ καὶ κρίνα' τοῦ ἦρος βλαστοίς. Ἔαρ δὲ πνευματικὸν, τοῦ Σωτῆρος ἡ παρουσία· ἐν ᾗ εὐφράνθη, κατὰ τὴν Ἡσαίου προφητείαν, « ἡ πάλαι ἔρημος, καὶ ἤνθησεν ὡς κρίνον. » Περὶ τούτων· ἡ παροῦσα προφητεία προαγορεύει, πάντων ὑποδεικνῦσα φυτουργόν τε καὶ γεωργὸν, τὸν ἀλλοιώσαντα · καὶ ἀποφήναντα καρποφόρον.
« Eis to telos, hyper tōn alloiōthēsomenōn? tois huiois Kore, eis synesin; ǭdē hyper tou agapētou. » Ta lypēra proeirēkōs ho prophētikos logos en tǭ pro toutou psalmǭ, ta thymērē loipon proagoreuei, tous athymountas psychagōgōn, kai didaskōn, hoti kai nikēsousi, kai diarkesousi, kai tēs para tou Theou teuxontai boētheias, heōs an ex autōn ho agapētos Huios kata sarka blastēsę̄, kai tēn kainēn alloiōsin tois ethnesi pragmateusētai. ᾿Agapēton gar kalei tou Theou ton Huion; houtō gar kai ho theios Hēsaïas phēsin ; « ᾿Ampelōn egenēthē tǭ hēgapēmenǭ en kerati, en topǭ pioni. » Touto kai autos ho Patēr eis ton Huion anekēryxen ; ; Houtos estin ho Uios mou ho agapētos, en hǭ ēudokēsa. » Houtos tēn dia tou hagiou baptismatos alloiōsin tois ethnesin edōrēsato. Peri toutōn de ho psalmos prothespizei, hois kai parengyą tōn men patrǭōn epilathesthai theōn, ton de alēthinon alēthōs gerairein Theon. Tous de alloiōthēsomenous ho men Symmachos anthē keklēken; ᾿Akylas de kai ho Theodotiōn, krina. "Anthē de kai krina' tou ēros blastois. Ear de pneumatikon, tou Sōtēros hē parousia; en hę̄ euphranthē, kata tēn Hēsaiou prophēteian, « hē palai erēmos, kai ēnthēsen hōs krinon. » Peri toutōn; hē parousa prophēteia proagoreuei, pantōn hypodeiknysa phytourgon te kai geōrgon, ton alloiōsanta ; kai apophēnanta karpophoron.
"To the end; for those who will be changed; for the sons of Korah; for understanding; an ode for the beloved." Having foretold the grievous things in the psalm before this, the prophetic word next foretells the pleasant ones, comforting the despondent and teaching that they will conquer, hold out, and obtain help from God until the beloved Son springs from them according to the flesh and brings about the new change for the nations. He calls the Son of God beloved; for so the divine Isaiah too says, "The beloved had a vineyard on a hill, in a fertile place." This the Father himself proclaimed of the Son: "This is my beloved Son, in whom I am well pleased." He granted the nations the change through holy baptism. The psalm prophesies about these, and urges them to forget their ancestral gods and to honor truly the true God. For "those who will be changed" Symmachus said "flowers," and Aquila and Theodotion "lilies." Flowers and lilies are the shoots of spring; and the spiritual spring is the Savior's coming, in which, according to Isaiah's prophecy, "the desert of old was glad and blossomed like a lily." Concerning these the present prophecy speaks, showing the planter and husbandman of all, who changed them and made them fruitful.
44.2PG 80 80:1187
« Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν. » Πνευματικοῖς γὰρ ἐντρεφόμενος λόγοις, τοιαύτας ἐρυγὰς ἀναπέμπω, καὶ τοιούτους λόγους προΐεμαι. • Λέγω ἐγὼ τὰ ἔργα μου τῷ βασιλεῖ. › Ὃν ἀγαπητὸν ἡ προγραφὴ κέκληκε, βασιλέα καλεῖ τοῦ ψαλμοῦ τὸ προοίμιον· ἔργα δὲ τῆς προφητείας ὁ ἀληθὴς λόγος, ὁ τὰ ἐσόμενα προθεσπίζων. Λέγει τοίνυν, ὅτι περὶ αὐτοῦ τοῦ βασιλέως ποιοῦμαι τοὺς λόγους· καὶ διδάσκων ὡς οὐκ ἀνθρωπίνοις, ἀλλὰ θείοις κέχρηται λόγοις, ἐπήγαγεν· « Ἡ γλῶσσά μου κάλαμος γραμματέως ὀξυγράφου.» Οὐδὲν, φησὶ, οἰκεῖον φθέγγομαι, οὐδὲ τῆς ἐμῆς διανοίας ὠδῖνας προσφέρω · ἑτέρας δὲ ὑπουργὸς ἐνεργείας ἡ γλῶττα, καὶ αὕτη • μὲν μιμείται κάλαμον· ἡ δὲ χάρις τοῦ πνεύματος, γραμματέα ταχὺν, διὰ ταύτης ἃ βούλεται γράφουσα. Ούτως ὁ προφήτης τὸν δι᾿ αὐτοῦ φθεγγόμενον ὑποδείξας, ἄρχεται τῆς προῤῥήσεως οὕτως θ
« Exēreuxato hē kardia mou logon agathon. » Pneumatikois gar entrephomenos logois, toiautas erygas anapempō, kai toioutous logous proïemai. • Legō egō ta erga mou tǭ basilei. › Hon agapēton hē prographē keklēke, basilea kalei tou psalmou to prooimion; erga de tēs prophēteias ho alēthēs logos, ho ta esomena prothespizōn. Legei toinyn, hoti peri autou tou basileōs poioumai tous logous; kai didaskōn hōs ouk anthrōpinois, alla theiois kechrētai logois, epēgagen; « Hē glōssa mou kalamos grammateōs oxygraphou.» Ouden, phēsi, oikeion phthengomai, oude tēs emēs dianoias ōdinas prospherō ; heteras de hypourgos energeias hē glōtta, kai hautē • men mimeitai kalamon; hē de charis tou pneumatos, grammatea tachyn, dia tautēs ha bouletai graphousa. Outōs ho prophētēs ton di᾿ autou phthengomenon hypodeixas, archetai tēs prorrhēseōs houtōs th
"My heart has belched forth a good word." "Nourished on spiritual words, I send up such belchings and utter such words." "I speak my works to the king." The one whom the title called beloved, the opening of the psalm calls king. The works of prophecy are the true word that foretells the future. He says, then: "I make my words about the king himself." And teaching that he uses not human but divine words, he added: "My tongue is the pen of a swift scribe." "I utter nothing of my own," he says, "nor offer the labor pains of my own mind; my tongue is the servant of another working. It imitates a pen, while the grace of the Spirit is the swift scribe, writing through it what it wishes." Having thus shown the one who speaks through him, the prophet begins his prediction thus:
44.3PG 80 80:1187
«Ωραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων· ἐξεχύθη χάρις ἐν χείλεσί σου, διὰ τοῦτο ηὐλόγησέ σε ὁ Θεὸς εἰς τὸν αἰῶνα. • Σὺ, φησὶν, ὃν ὠνόμασα βασιλέα, ὃν διὰ τῆς προγραφῆς ἀγαπητὸν προσηγόρευσα, κάλλει μὲν νικᾷς τῶν ἀνθρώπων τὴν φύσιν, σοφίας δὲ προχέεις διὰ τῆς γλώσσης πηγάς, καὶ ταῦτα οὐ πρόσκαιρα, ἀλλ᾽ αἰώνια ἔχεις. Ἰστέον δὲ, ὅτι οὐ τὰ θεῖα, ἀλλὰ τὰ ἀνθρώπεια τοῦ Δεσπότου Χριστοῦ ὁ προφητικὸς παρεδήλωσε λόγος· οὐ γὰρ ἂν ἀνθρώποις τὸν Θεὸν λόγον ἀπείκασεν, οὐδ᾽ ἂν τοῦτον ἔφη παρὰ Θεοῦ δεδέχθαι τὴν εὐλογίαν. Οὗτος γὰρ ἄβυσσος ἀγαθῶν εὐλογίαν τοῖς πιστοῖς ἀναβλύζουσα. Τὰ ἀνθρώπεια τοίνυν διὰ τῶνδε τῶν λόγων τοῦ Δεσπότου Χριστοῦ προεθέσπισε. Μηδεὶς δὲ ἀντικρὺς ἐναντία τοὺς προφήτας ἀλλήλοις εἰρηκέναι λεγέτω, Ἡσαίου ἀκούων βοῶντος · « Εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος, οὐδὲ κάλλος, ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον, ἐκλεῖπον παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. » Ἐκεῖνα γὰρ τὸν σταυρὸν καὶ τὸ πάθος προαναφωνεῖ, ἃ παροινίας καὶ ὕβρεώς ἐστι μεστά. Διὸ δὴ καὶ ἐπήγαγεν ὁ προφήτης· «Ἄνθρωπος ἐν πληγῇ ὢν, καὶ εἰδὼς φέρειν μαλακίαν, ἡτιμάσθη, καὶ οὐκ ἐλογίσθη, » καὶ τὰ ἄλλα ἑξῆς, τὰ τὸ πάθος μηνύοντα. Ὁ δὲ ψαλμὸς κάλλος αὐτοῦ καλεῖ, οὐ τὸ τοῦ σώματος, ἀλλὰ τῆς ἀρετῆς καὶ πάσης δικαιοσύνης, τὸ ἁμαρτίας οὐ δεξάμενον σπίλον, τὸ πάσης κηλίδος ἐλεύθερον.
«Ōraios kallei para tous huious tōn anthrōpōn; exechythē charis en cheilesi sou, dia touto ēulogēse se ho Theos eis ton aiōna. • Sy, phēsin, hon ōnomasa basilea, hon dia tēs prographēs agapēton prosēgoreusa, kallei men nikąs tōn anthrōpōn tēn physin, sophias de procheeis dia tēs glōssēs pēgas, kai tauta ou proskaira, all᾽ aiōnia echeis. Isteon de, hoti ou ta theia, alla ta anthrōpeia tou Despotou Christou ho prophētikos paredēlōse logos; ou gar an anthrōpois ton Theon logon apeikasen, oud᾽ an touton ephē para Theou dedechthai tēn eulogian. Houtos gar abyssos agathōn eulogian tois pistois anablyzousa. Ta anthrōpeia toinyn dia tōnde tōn logōn tou Despotou Christou proethespise. Mēdeis de antikrys enantia tous prophētas allēlois eirēkenai legetō, Hēsaiou akouōn boōntos ; « Eidomen auton, kai ouk eichen eidos, oude kallos, alla to eidos autou atimon, ekleipon para tous huious tōn anthrōpōn. » Ekeina gar ton stauron kai to pathos proanaphōnei, ha paroinias kai hybreōs esti mesta. Dio dē kai epēgagen ho prophētēs; «Anthrōpos en plēgę̄ ōn, kai eidōs pherein malakian, hētimasthē, kai ouk elogisthē, » kai ta alla hexēs, ta to pathos mēnyonta. Ho de psalmos kallos autou kalei, ou to tou sōmatos, alla tēs aretēs kai pasēs dikaiosynēs, to hamartias ou dexamenon spilon, to pasēs kēlidos eleutheron.
"You are beautiful in loveliness beyond the sons of men; grace was poured out on your lips; therefore God has blessed you forever." "You," he says, "whom I named king, whom through the title I called beloved, surpass human nature in beauty and pour out springs of wisdom through your tongue, and you have these not for a time but forever." One should know that the prophetic word indicated not the divine but the human things of Christ the Lord. For he would not have compared God the Word with human beings, nor said that he received the blessing from God; for he is an abyss of good things that gushes up blessing for the faithful. Through these words, then, he foretold the human things of Christ the Lord. Let no one say that the prophets have spoken flatly contrary to one another, hearing Isaiah cry: "We saw him, and he had no form nor beauty; but his form was without honor, failing beyond the sons of men." For those words announce beforehand the cross and the passion, which are full of insolence and outrage. That is why the prophet added: "A man in affliction, and knowing how to bear weakness, he was dishonored and not esteemed," and the rest in order, which tell of the passion. But the psalm calls his beauty not that of the body but that of virtue and all righteousness, which received no stain of sin and is free of every blemish.
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« Περίζωσαι τὴν ρομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατέ. Τῇ ὡραιότητί σου καὶ τῷ κάλλει σου, καὶ ἔντεινον, καὶ κατευοδοῦ, καὶ βασίλευε. » Τὴν ὥραν διαγράψας καὶ τὴν σοφίαν, ὑποδείκνυσι καὶ τὴν δύναμιν καὶ τὴν πανοπλίαν, ἦ χρησάμενος τοὺς ἐναντίους κατέλυσε. Καὶ τὸ πάντων ἡμᾶς παραδοξότατον πρᾶγμα διδάσκει. Αὐτὴν γὰρ αὐτοῦ τὴν ὥραν, καὶ πανοπλίαν λέγει, καὶ δύναμιν. « Περίζωσαι » γὰρ, « φησὶ, τὴν ᾿ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατὲ, τῇ ὡραιότητί σου καὶ τῷ κάλλει σου. » Καὶ εἰρηκὼς, « Ἕντεινον, καὶ κατευοδοῦ, καὶ βασίλευε, · εὐθὺς ἐπήγαγεν · · Ἕνεκεν ἀληθείας, καὶ πραότητος, καὶ δικαιοσύνης.» Σαφῶς διὰ τούτων διδάσκων, ὡς ἡ ἀλήθεια, καὶ ἡ πραότης, καὶ ἡ δικαιοσύνη, καὶ κάλλος αὐτοῦ καὶ δύναμις καὶ πανοπλία ἐστὶ, καὶ νίκη. Ἔστι δὲ ἀκοῦσαι αὐτοῦ τοῦ Κυρίου λέγοντος, « Μάθετε ἀπ᾿ ἐμοῦ, ὅτι πρᾶὸς εἰμι, καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. » Καὶ πάλιν « Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή.» Καὶ πρὸς τὸν θεσπέσιον Ἰωάννην· « ῎Αφες ἄρτι, οὕτω γὰρ πρέπον ἡμῖν ἐστι πληρῶσαι πᾶσαν δικαιοσύνην. » Καὶ διὰ τούτων τοῦ ἀλάστορος τὴν τυραννίδα κατέλυσε, καὶ τὸν θάνατον ἔλυσε, καὶ τοῖς πεπιστευκόσι παρέσχε τὴν σωτηρίαν. « Καὶ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου. · Ἐπειδὴ γὰρ ῥομφαίας ἐμνημόνευσεν, ἀκολούθως καὶ δεξιᾶς ἐποιήσατο μνήμην. Δεξιὰ δὲ αὐτοῦ, τὰ δεξιὰ βουλεύματα, οἷς κεχρημένος τὴν τῆς ἁμαρτίας οὐκ ἐδέξατο προσβολήν. « Τὰ βέλη σου ἠκονημένα, δυνατὲ , λαοὶ ὑποκάτω σου πεσοῦνται ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως. • Μεθυπέρβατά ἐστι τὰ ῥήματα. λέγει δὲ, ὅτι τοῖς ὀξέσι βέλεσι κατὰ τῶν πολεμίων χρώμενος, ἐκείνους μὲν εὐθυβόλως βαλεῖς, καὶ τὰς καρδίας αὐτῶν κατατρώσεις. Τοὺς δὲ ὑπ' ἐκείνων τυραννουμένους λαοὺς τὴν σὴν διδάξεις προσκύνησιν. Τὰ βέλὴ σου γὰρ ἠκονημένα, δυνατέ, ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως. Τούτων δὲ τρωθέντων, λαοὶ ὑποκάτω σου πεσοῦνται, προσφέροντές σοι τὴν ὀφειλομένην προσκύνησιν. Διὰ τούτων τὰ κατὰ τὴν ἐνανθρώπησιν γεγενημένα προαγορεύσας ὁ προφητικὸς λόγος, αὐτοῦ τοῦ ἐνανθρωπήσαντος Θεοῦ Λόγου μετὰ ταῦτα διδάσκει τὴν φύσιν.
« Perizōsai tēn romphaian sou epi ton mēron sou, dynate. Tę̄ hōraiotēti sou kai tǭ kallei sou, kai enteinon, kai kateuodou, kai basileue. » Tēn hōran diagrapsas kai tēn sophian, hypodeiknysi kai tēn dynamin kai tēn panoplian, ē chrēsamenos tous enantious katelyse. Kai to pantōn hēmas paradoxotaton pragma didaskei. Autēn gar autou tēn hōran, kai panoplian legei, kai dynamin. « Perizōsai » gar, « phēsi, tēn ᾿rhomphaian sou epi ton mēron sou, dynate, tę̄ hōraiotēti sou kai tǭ kallei sou. » Kai eirēkōs, « Henteinon, kai kateuodou, kai basileue, ; euthys epēgagen ; ; Heneken alētheias, kai praotētos, kai dikaiosynēs.» Saphōs dia toutōn didaskōn, hōs hē alētheia, kai hē praotēs, kai hē dikaiosynē, kai kallos autou kai dynamis kai panoplia esti, kai nikē. Esti de akousai autou tou Kyriou legontos, « Mathete ap᾿ emou, hoti praos eimi, kai tapeinos tę̄ kardią, kai heurēsete anapausin tais psychais hymōn. » Kai palin « Egō eimi hē hodos, kai hē alētheia, kai hē zōē.» Kai pros ton thespesion Iōannēn; « ᾿Aphes arti, houtō gar prepon hēmin esti plērōsai pasan dikaiosynēn. » Kai dia toutōn tou alastoros tēn tyrannida katelyse, kai ton thanaton elyse, kai tois pepisteukosi paresche tēn sōtērian. « Kai hodēgēsei se thaumastōs hē dexia sou. ; Epeidē gar rhomphaias emnēmoneusen, akolouthōs kai dexias epoiēsato mnēmēn. Dexia de autou, ta dexia bouleumata, hois kechrēmenos tēn tēs hamartias ouk edexato prosbolēn. « Ta belē sou ēkonēmena, dynate , laoi hypokatō sou pesountai en kardią tōn echthrōn tou basileōs. • Methyperbata esti ta rhēmata. legei de, hoti tois oxesi belesi kata tōn polemiōn chrōmenos, ekeinous men euthybolōs baleis, kai tas kardias autōn katatrōseis. Tous de hyp' ekeinōn tyrannoumenous laous tēn sēn didaxeis proskynēsin. Ta belē sou gar ēkonēmena, dynate, en kardią tōn echthrōn tou basileōs. Toutōn de trōthentōn, laoi hypokatō sou pesountai, prospherontes soi tēn opheilomenēn proskynēsin. Dia toutōn ta kata tēn enanthrōpēsin gegenēmena proagoreusas ho prophētikos logos, autou tou enanthrōpēsantos Theou Logou meta tauta didaskei tēn physin.
"Gird your sword on your thigh, O mighty one, in your comeliness and your beauty; and bend your bow, and prosper, and reign." Having described his loveliness and wisdom, he also shows his power and the armor with which he destroyed his adversaries. And he teaches us the most astonishing thing of all: he calls his very loveliness both armor and power. For "gird your sword on your thigh, O mighty one," he says, "in your comeliness and your beauty." And having said "Bend your bow, and prosper, and reign," he at once added, "for the sake of truth and meekness and righteousness," clearly teaching by these words that truth, meekness, and righteousness are his beauty and power and armor and victory. One can hear the Lord himself saying, "Learn from me, for I am meek and humble in heart, and you will find rest for your souls"; and again, "I am the way and the truth and the life"; and to the inspired John, "Let it be so now; for thus it is fitting for us to fulfill all righteousness." By these he destroyed the tyranny of the avenging demon, undid death, and granted salvation to believers. "And your right hand will guide you wonderfully." Since he mentioned a sword, he consequently made mention of a right hand. His right hand is his right counsels, with which he did not admit the assault of sin. "Your arrows are sharp, O mighty one; peoples will fall beneath you, in the heart of the king's enemies." The words are in transposed order. He says: "Using sharp arrows against the enemies, you will strike them straight and wound their hearts; and the peoples they held in tyranny you will teach to worship you." For "your arrows are sharp, O mighty one, in the heart of the king's enemies"; and when these are wounded, "peoples will fall beneath you," offering you the worship due. Having by these words foretold what happened in the incarnation, the prophetic word next teaches the nature of God the Word himself who became man.
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• Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος · ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. · Ἐπειδὴ ταπεινότερα τῆς θείας ἦν ἀξίας τὰ ἄνω εἰρημένα, ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, καὶ διὰ τοῦτο ηὐλόγησέ σε ὁ Θεὸς εἰς τὸν αἰῶνα. · Εἰκότως διὰ τούτων διδάσκει, ὅτι καὶ Θεός ἐστιν, καὶ αἰώνιος Βασιλεὺς, καὶ οὔτε ἀρχὴν εἰληφὼς, οὔτε τέλος ληψόμενος. Τοῦτο δηλοῖ τὸ αἰώνιον. Διὸ δὴ καὶ ὁ Σύμμαχος αἰώνιον αὐτὸν προσηγόρευσεν, ῾Ο θρόνος σοῦ, ὁ Θεὸς, αἰώνιος. Διδάσκει δὲ καὶ τῆς βασιλείας τὸ δίκαιον. « Ῥάβδος γὰρ εὐθύτητος, ἡ ῥάβδος τῆς βασιλείας σου. » Εἶτα πάλιν ἐπὶ τὰ ἀνθρώπεια καταβαίνει.
• Ho thronos sou, ho Theos, eis ton aiōna tou aiōnos ; rhabdos euthytētos hē rhabdos tēs basileias sou. ; Epeidē tapeinotera tēs theias ēn axias ta anō eirēmena, hōraios kallei para tous huious tōn anthrōpōn, kai dia touto ēulogēse se ho Theos eis ton aiōna. ; Eikotōs dia toutōn didaskei, hoti kai Theos estin, kai aiōnios Basileus, kai oute archēn eilēphōs, oute telos lēpsomenos. Touto dēloi to aiōnion. Dio dē kai ho Symmachos aiōnion auton prosēgoreusen, ῾O thronos sou, ho Theos, aiōnios. Didaskei de kai tēs basileias to dikaion. « Rhabdos gar euthytētos, hē rhabdos tēs basileias sou. » Eita palin epi ta anthrōpeia katabainei.
"Your throne, O God, is forever and ever; a rod of uprightness is the rod of your kingdom." Since what was said above was lower than the divine dignity, "You are beautiful in loveliness beyond the sons of men," and "therefore God has blessed you forever," he fittingly teaches by these words that he is also God and eternal King, having neither received a beginning nor going to receive an end. This is what "eternal" shows. That is why Symmachus too called him eternal: "Your throne, O God, is eternal." He also teaches the justice of his kingdom: "For a rod of uprightness is the rod of your kingdom." Then he comes down again to the human things.
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« Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν · διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως, παρὰ τοὺς μετόχους σου. • "Ἢ κατὰ τὸν Σύμμαχον, παρὰ τοὺς ἑταίρους σου. Μέτοχοι δὲ αὐτοῦ εἰσὶ, καὶ ἑταῖροι, καὶ ἀδελφοὶ, κατὰ τὴν ἀνθρωπότητα, οἱ πιστεύσάντες. Οὕτω καὶ ὁ θεῖος ᾿Απόστολος λέγει, « Μέτοχοι γὰρ γεγόναμεν τοῦ Χριστοῦ, ἐάνπερ τὴν ἀπαρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίαν κατάσχωμεν. » Καὶ πάλιν, « Εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς. Οὕτω καὶ τῷ παναγίῳ κέχρισται Πνεύματι, οὐχ ὡς Θεὸς, ἀλλ' ὡς ἄνθρωπος. Ὡς γὰρ Θεὸς, ὁμοούσιον ἔχει τὸ Πνεῦμα · ὡς δὲ ἄνθρωπος, οἷόν τι χρίσμα λαμβάνει τοῦ Πνεύματος τὰ χαρίσματα. Οὕτω καὶ ἠγάπησε δικαιοσύνην, καὶ ἐμίσησεν ἀνομίαν. Γνωμικῆς γὰρ ταῦτα αἱρέσεως , οὐ φυσικῆς δυνάμεως ὡς δὲ Θεὸς, ῥάβδον εὐθύτητος ἔχει τὴν ῥάβδον τῆς βασιλείας.
« Ēgapēsas dikaiosynēn, kai emisēsas anomian ; dia touto echrise se ho Theos, ho Theos sou, elaion agalliaseōs, para tous metochous sou. • "Ē kata ton Symmachon, para tous hetairous sou. Metochoi de autou eisi, kai hetairoi, kai adelphoi, kata tēn anthrōpotēta, hoi pisteusantes. Houtō kai ho theios ᾿Apostolos legei, « Metochoi gar gegonamen tou Christou, eanper tēn aparchēn tēs hypostaseōs mechri telous bebaian kataschōmen. » Kai palin, « Eis to einai auton prōtotokon en pollois adelphois. Houtō kai tǭ panagiǭ kechristai Pneumati, ouch hōs Theos, all' hōs anthrōpos. Hōs gar Theos, homoousion echei to Pneuma ; hōs de anthrōpos, hoion ti chrisma lambanei tou Pneumatos ta charismata. Houtō kai ēgapēse dikaiosynēn, kai emisēsen anomian. Gnōmikēs gar tauta haireseōs , ou physikēs dynameōs hōs de Theos, rhabdon euthytētos echei tēn rhabdon tēs basileias.
"You loved righteousness and hated lawlessness; therefore God, your God, anointed you with the oil of gladness beyond your partners," or, according to Symmachus, "beyond your companions." His partners, companions, and brothers according to the humanity are those who have believed. So the divine Apostle says, "For we have become partners of Christ, if we hold the beginning of our confidence firm to the end"; and again, "that he might be the firstborn among many brothers." So too he was anointed with the all-holy Spirit, not as God but as man. For as God he has the Spirit consubstantial with him, but as man he receives the gifts of the Spirit as a kind of anointing. So too he loved righteousness and hated lawlessness; for these belong to a choice of the will, not to a power of nature. But as God he has the rod of uprightness as the rod of his kingdom.
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« Σμύρνα, καὶ στακτὴ, καὶ κασσία ἀπὸ τῶν ἱματίων σοῦ, ἀπὸ βάρεων ἐλεφαντίνων, ἐξ ὧν εὐφρανάν σε. Θυγατέρες βασιλέων ἐν τιμῇ σου. • ᾿Αντὶ δὲ βάρεων ἐλεφαντίνων, ᾿Ακύλας καὶ Σύμμαχος, ἀπὸ ναῶν ἐλεφαντίνων εἰρήκασιν. Ὑμάτιον δὲ αὐτοῦ τὸ σῶμα καλεῖ, ὥσπερ καὶ ὁ θεῖος Απόστολος ἐν τῇ πρὸς Ἑβραίους Ἐπιστολῇ καταπέτασμα τοῦτο προσαγορεύει. « Ἔχοντες γὰρ, φησὶ, παῤῥησίαν, ἀδελφοὶ ", εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι τοῦ Ἰησοῦ, ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος αὐτοῦ σο, τουτέστι, τῆς σαρκὸς αὐτοῦ. • Σμύρναν δὲ καλεῖ τὸ πάθος • νεκροῖς γὰρ αὕτη σε διαφερόντως προσφέρεται· στακτὴν δὲ καὶ κασσίαν, τὴν ἀπὸ τοῦ πάθους εὐωδίαν. Βάρεις ἐλεφαντίνας, ἢ κατὰ τὸν Σύμμαχον καὶ τὸν ᾿Ακύλαν, ναοὺς ἐλεφαντίνους, τὰς περικαλλεῖς καὶ λαμπρὰς ἐκκλησίας, ἃς ἄρχοντες καὶ βασιλεῖς πανταχοῦ γῆς καὶ θαλάσσης ἐδείμαντο. Προλέγει τοίνυν, ὅτι τὸ μὲν πάθος κατὰ τὸ σῶμα γενήσεται εὐωδίας δὲ πᾶσαν τὴν οἰκουμένην ἐμπλήσει, ὡς τοὺς πάλαι πλανωμένους λαοὺς, ἐγεῖραι δ αὐτῷ εἰς κάλλος ἐξησκημένους ναοὺς, καὶ βασιλικῷ διαλάμποντας κόσμῳ. Τῶν δὲ ἐκκλησιῶν τὴν πρόῤῥησιν ποιησάμενος, αϊ παστάδων καὶ νυμφώνων ἐπέχουσι τάξιν, εἰκότως καὶ τῆς νύμφης προαγορεύει τὸν κόσμον, καὶ τὴν ὥραν, καὶ τὸ γένος, καὶ τὴν ἁρμόττουσαν αὐτῇ προσφέρει παραίνεσιν. « Παρέστη βασίλισσα ἐκ δεξιῶν σου, ἱματισμῷ σε διαχρύσῳ περιβεβλημένη, πεποικιλμένη. » Διὰ τούτων καὶ τοῦ κόσμου τὴν πολυτέλειαν καὶ τὴν ἄκραν αὐτῆς ὑποδείξας τιμὴν, τῷ τε βασιλίδα καλέσαι, καὶ τῷ στῆναι τοῦ τοσούτου βασιλέως ἐκ δεξιῶν, εἰσηγεῖται καὶ παραινεῖ τὰ συμφέροντα. « ῎Ακουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου · καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴκου τοῦ πατρός σου.» Ταῦτα δὲ οὐδαμῶς Ἰουδαίοις ἁρμόττει ἐπ᾿ εὐσεβείᾳ προγόνων σεμνυνομένοις, δι' οὓς καὶ ἐπὶ πλεῖστον τῆς θείας κηδεμονίας ἀπἐλαυσαν. Ἰουδαίοις γὰρ τῇ τῶν πατέρων ἀκολουθεῖν εὐσεβείᾳ κελεύει, οὐκ ἐπιλανθάνεσθαι τῶν πατέρων παρεγγυᾷ · ἡ δὲ ἐξ ἐθνῶν Ἐκκλησία, πατέρας ἔσχε καὶ προγόνους εἰδώλοις δεδουλευκότας. Ταύτην τοιγαροῦν συμβουλεύει μηδὲν τῶν πατρῴων ἐθῶν ἐν δὲ τῇ μνήμῃ καταλιπεῖν· καὶ θυγατέρα δὲ αὐτὴν ὀνομάζει τὸ Πνεῦμα τὸ ἅγιον, ὡς τὴν πνευματικὴν ἀναγέννησιν δεξαμένην. Ὑπισχνείται δὲ αὐτῇ φυλαττούσῃ τὰς ὑποθήκας τοῦ βασιλέως τὸν ἔρωτα. « Καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου. » Εἶτα καὶ τὴν αὐτῆς φύσιν, καὶ τὴν τοῦ βασιλέως ἀξίαν διδάσκει. • Ὅτι αὐτός ἐστι Κύριός σου, καὶ προσκυνήσεις αὐτῷ. Καὶ θυγάτηρ Τύρου ἐν δώροις. » Οἱ μὲν οὖν ἄλλοι τρεῖς ἑρμηνευταὶ αὐτὴν ἐκέλευσαν ποιήσασθαι τὴν προσκύνησιν. Καὶ ὁ μὲν ᾿Ακύλας καὶ ὁ Θεοδοτίων ἡρμήνευσαν · Καὶ προσκύνησον αὐτῷ. Ὁ δὲ Σύμμαχος· Αὐτὸς γὰρ Κύριός σου, καὶ προσκύνει αὐτόν. Οἱ δὲ Ἑβδομήκοντα τὴν βασιλίδα διδάσκουσιν, ὅτι οὐκ αὐτῆς ἐστι μόνος Κύριος ὁ νυμφίος, ἀλλὰ καὶ τῶν ὅτι ἀντιλέγειν τολμώντων· ὡς καὶ τῆς Τύρου τὰς θυγατέρας δῶρα προσοῖσαι, καὶ τὴν δουλείαν δηλῶσαι. Διὰ τούτων δὲ πᾶσαν ἠνίξατο τὴν ἀσέβειαν. Σύνηθες γὰρ τῇ Γραφῇ το τὸ πᾶν ἀπὸ μέρους δηλοῦν. Οὕτως Ἡ ἀλλαχοῦ διὰ τοῦ Λιβάνου πᾶσαν τῆς δεισιδαιμονίας τὴν παῦλαν προαγορεύει. Ὁ γὰρ Λίβανος, φησὶ, σὺν τοῖς ὑψηλοῖς πεσεῖται. Ἐν δὲ τοῖς ἑξῆς καὶ πλειόνων μέμνηται· « Τὸ πρόσωπόν σου λιτανεύσουσιν οἱ πλούσιοι τοῦ λαοῦ αὐτοῦ. · Πρόσωπον δὲ τῆς Ἐκκλησίας κυρίως μὲν αὐτὸς ὁ τὸ Δεσπότης · κεφαλή το γάρ ἐστι τοῦ σώματος· « Αὐτὸν γὰρ, φησὶν, ἔδωκε κεφαλὴν ὑπὲρ πάντα τῇ Ἑκκλησίᾳ. • Ἔπειτα δὲ καὶ τὸ ἱερατικὸν τάγμα οἷόν τι πρόσωπον ὑπάρχει τῆς Ἐκκλησίας, ἅτε δὴ πλείονα πνευματικὴν το περιβεβλημένον ἀξίαν. Ἔστι " δὲ ἰδεῖν καὶ τήνδε τὴν προφητείαν δεξαμένην τὸ πέρας· οἱ γὰρ πλούτῳ κομῶντες, καὶ τῶν μεγίστων άξιωμάτων τὴν περιφάνειαν ἔχοντες, τὸ καλούμενον τῆς Ἐκκλησίας γεραίρουσι πρόσωπον. Ἐπειδὰν δὲ ἐν ἱματισμῷ διαχρύσῳ περιβεβλῆσθαι ἔφη τὴν βασιλίδα· εὐτέλεια δὲ περιβολαίων κοσμεῖ τοὺς τῆς ἀρετῆς ἀθλητάς· διὸ δὴ καὶ τοιούτοις κεχρημένοι διατελοῦσιν, ἑρμηνεύει τοῦ κόσμου τὴν πολυτέλειαν. • Πᾶσα ἡ δόξα τῆς θυγατρὸς τοῦ βασιλέως ἔσωθεν, ἐν κροσσωτοῖς χρυσοῖς. Περιβεβλημένη, πεποικιλμένη. » Ἔνδοθεν ἔχει, φησὶ, τῆς ἀρετῆς τὴν εὐπρέπειαν, καὶ τοῖς παντοδαποῖς τοῦ ἁγίου Πνεύματος διαλάμπει χαρίσμασιν. Ἐπειδὴ γὰρ διάφοροι τοῦ θείου Πνεύματος αἱ ἐνέργειαι διαιρέσεις γὰρ χαρισμάτων εἰσὶ, τὸ δὲ αὐτὸ Πνεῦμα · καὶ ᾧ μὲν διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα, ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ Πνεύματι, ἄλλῳ δὲ προφητεία, ἄλλῳ δὲ γένη γλωσσῶν· ἐκ πολλῶν δὲ πνευματικῶν ἀνθρώπων δεξαμένων διάφορα χαρίσματα ἡ Ἐκκλησία συνέστηκεν · εἰκότως κροσσοῖς ἀπείκασε χρυσοῖς τὴν τῶν χαρισμάτων διαίρεσιν. Διήρηνται γὰρ ἀπ᾿ ἀλλήλων οἱ κροσσοὶ, καὶ πάλιν Η ἥνωνται ὡς τῆς αὐτῆς ἐξηρτημένοι στολῆς. • ᾿Απενεχθήσονται παρθένοι τῷ βασιλεῖ ὀπίσω αὐτῆς, αἱ πλησίον αὐτῆς ἱ ἀπενεχθήσοντα! σοι. ᾿Απενεχθήσονται ἐν εὐφροσύνῃ καὶ ἀγαλλιάσει · ἀχθήσονται εἰς ναὸν βασιλέως. » Ἐπειδὴ γὰρ οὐχ ἅπαντες τὴν ἄκραν ἔχουσι τελειότητα, τοὺς μὲν καλεῖ νύμφην, ὡς τελείους ἐν ἀρετῇ, τοὺς δὲ παρθένους, ὡς ἀκήρατον φυλάξαντας ἣν παρέλαβον πίστιν. Λέγει δὲ ὅμως καὶ ταύτας ἀκολούθους εἶναι τῆς βασιλίδος, καὶ εἰς τὸν βασιλικὸν σὺν αὐτῇ εἰσιέναι νεών. Ταύτην ἡμᾶς τὴν διαφορὰν ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἐδίδαξε, φήσας · « Πολλαὶ μοναὶ παρὰ τῷ Πατρί μου. » Συνῳδὰ καὶ ὁ μακάριος ἔφη Παῦλος, « Ἐπειδὴ γὰρ δι᾽ ἀνθρώπου ὁ θάνατος, καὶ δι᾿ ἀνθρώπου ἀνάστασις νεκρῶν· ὥσπερ γὰρ ἐν τῷ ᾿Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται, ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι. » « ᾿Αντὶ τῶν πατέρων σου ἐγεννήθησαν οἱ υἱοί σου, καταστήσεις αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν. • Εἰπάτωσαν Ἰουδαῖοι, τίνας ἔσχον υἱοὺς πάσης ἄρξαντας τῆς οἰκουμένης; ᾿Αλλ᾿ ᾿ οὐκ ἂν δείξαντο · οὔτε γὰρ ἦρξαν, οὔτε ἄρχουσιν, ἀλλὰ τὴν ἐσχάτην δουλείαν δουλεύουσιν , οἱ δὲ θεῖοι ἀπόστολοι, πατέρας ἐσχηκότες τοὺς πατριάρχας, γῆς καὶ θαλάττης καὶ μετὰ θάνατον ἄρχουσιν οἷόν τινες ὕπαρχοι, καὶ στρατηγοί, καταστάντες ὑπὸ τοῦ παμβασιλέως Χριστοῦ. Καὶ οἱ μετ᾿ ἐκείνους δὲ, οὓς οὐκ ἄν τις ἁμάρτοι καλέσας τῆς Ἐκκλησίας υἱοὺς, οἱ νικηφόροι φημὶ μάρτυρες τὴν αὐτὴν ἐτάχθησαν διέπειν ἀρχὴν, καὶ πάντας ἔχουσι νῦν ὁ ὑπηκόους · τοὺς μὲν πόθῳ τοῦτο ποιεῖν αἱρουμένους, τοὺς δὲ τῷ φόβῳ βιαζομένους. « Μνησθήσομαι ὁ ὀνόματός σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ. Διὰ τοῦτο λαοὶ ἐξομολογήσονταί σοι εἰς τὸν αἰῶνα · τοῦ αἰῶνος. • Ταῦτα προθεσπίσας ὁ Ψαλμῳδὸς, ἐν ἑκάστῃ γενεᾷ διὰ τῶν κατὰ καιρὸν εὐσεβῶν τὸ ὄνομα τὸ θεῖον ἀνυμνεῖν ὑπισχνείται. Οὕτω γὰρ καὶ οἱ τρεῖς ἐξέδωκαν· « ᾿Ανυμνήσω τὸ ὄνομά σου καθ' ἑκάστην γενεὰν, διὰ τοῦτο λαοὶ ὑμνήσουσί σε εἰς αἰῶνα διηνεκῶς. » Τῇ γὰρ ὑπ᾿ ἐμοῦ συγγραφείσῃ χρώμενοι μελῳδίᾳ πάντες οἱ κατὰ τὴν οἰκουμένην λαοὶ, καὶ διὰ ταύτης τὴν παρασχεθεῖσαν αὐτοῖς σωτηρίαν ἄνωθεν προῤῥηθεῖσαν μανθάνοντες, σὲ τὸν εὐεργέτην καὶ χορηγὸν τῶν ἀγαθῶν ἀνυμνοῦντες διατελέσουσι.
« Smyrna, kai staktē, kai kassia apo tōn himatiōn sou, apo bareōn elephantinōn, ex hōn euphranan se. Thygateres basileōn en timę̄ sou. • ᾿Anti de bareōn elephantinōn, ᾿Akylas kai Symmachos, apo naōn elephantinōn eirēkasin. Hymation de autou to sōma kalei, hōsper kai ho theios Apostolos en tę̄ pros Hebraious Epistolę̄ katapetasma touto prosagoreuei. « Echontes gar, phēsi, parrhēsian, adelphoi ", eis tēn eisodon tōn hagiōn en tǭ haimati tou Iēsou, hēn enekainisen hēmin hodon prosphaton kai zōsan dia tou katapetasmatos autou so, toutesti, tēs sarkos autou. • Smyrnan de kalei to pathos • nekrois gar hautē se diapherontōs prospheretai; staktēn de kai kassian, tēn apo tou pathous euōdian. Bareis elephantinas, ē kata ton Symmachon kai ton ᾿Akylan, naous elephantinous, tas perikalleis kai lampras ekklēsias, has archontes kai basileis pantachou gēs kai thalassēs edeimanto. Prolegei toinyn, hoti to men pathos kata to sōma genēsetai euōdias de pasan tēn oikoumenēn emplēsei, hōs tous palai planōmenous laous, egeirai d autǭ eis kallos exēskēmenous naous, kai basilikǭ dialampontas kosmǭ. Tōn de ekklēsiōn tēn prorrhēsin poiēsamenos, aï pastadōn kai nymphōnōn epechousi taxin, eikotōs kai tēs nymphēs proagoreuei ton kosmon, kai tēn hōran, kai to genos, kai tēn harmottousan autę̄ prospherei parainesin. « Parestē basilissa ek dexiōn sou, himatismǭ se diachrysǭ peribeblēmenē, pepoikilmenē. » Dia toutōn kai tou kosmou tēn polyteleian kai tēn akran autēs hypodeixas timēn, tǭ te basilida kalesai, kai tǭ stēnai tou tosoutou basileōs ek dexiōn, eisēgeitai kai parainei ta sympheronta. « ᾿Akouson, thygater, kai ide, kai klinon to ous sou ; kai epilathou tou laou sou, kai tou oikou tou patros sou.» Tauta de oudamōs Ioudaiois harmottei ep᾿ eusebeią progonōn semnynomenois, di' hous kai epi pleiston tēs theias kēdemonias apelausan. Ioudaiois gar tę̄ tōn paterōn akolouthein eusebeią keleuei, ouk epilanthanesthai tōn paterōn parengyą ; hē de ex ethnōn Ekklēsia, pateras esche kai progonous eidōlois dedouleukotas. Tautēn toigaroun symbouleuei mēden tōn patrǭōn ethōn en de tę̄ mnēmę̄ katalipein; kai thygatera de autēn onomazei to Pneuma to hagion, hōs tēn pneumatikēn anagennēsin dexamenēn. Hypischneitai de autę̄ phylattousę̄ tas hypothēkas tou basileōs ton erōta. « Kai epithymēsei ho basileus tou kallous sou. » Eita kai tēn autēs physin, kai tēn tou basileōs axian didaskei. • Hoti autos esti Kyrios sou, kai proskynēseis autǭ. Kai thygatēr Tyrou en dōrois. » Hoi men oun alloi treis hermēneutai autēn ekeleusan poiēsasthai tēn proskynēsin. Kai ho men ᾿Akylas kai ho Theodotiōn hērmēneusan ; Kai proskynēson autǭ. Ho de Symmachos; Autos gar Kyrios sou, kai proskynei auton. Hoi de Hebdomēkonta tēn basilida didaskousin, hoti ouk autēs esti monos Kyrios ho nymphios, alla kai tōn hoti antilegein tolmōntōn; hōs kai tēs Tyrou tas thygateras dōra prosoisai, kai tēn douleian dēlōsai. Dia toutōn de pasan ēnixato tēn asebeian. Synēthes gar tę̄ Graphę̄ to to pan apo merous dēloun. Houtōs Hē allachou dia tou Libanou pasan tēs deisidaimonias tēn paulan proagoreuei. Ho gar Libanos, phēsi, syn tois hypsēlois peseitai. En de tois hexēs kai pleionōn memnētai; « To prosōpon sou litaneusousin hoi plousioi tou laou autou. ; Prosōpon de tēs Ekklēsias kyriōs men autos ho to Despotēs ; kephalē to gar esti tou sōmatos; « Auton gar, phēsin, edōke kephalēn hyper panta tę̄ Hekklēsią. • Epeita de kai to hieratikon tagma hoion ti prosōpon hyparchei tēs Ekklēsias, hate dē pleiona pneumatikēn to peribeblēmenon axian. Esti " de idein kai tēnde tēn prophēteian dexamenēn to peras; hoi gar ploutǭ komōntes, kai tōn megistōn axiōmatōn tēn periphaneian echontes, to kaloumenon tēs Ekklēsias gerairousi prosōpon. Epeidan de en himatismǭ diachrysǭ peribeblēsthai ephē tēn basilida; euteleia de peribolaiōn kosmei tous tēs aretēs athlētas; dio dē kai toioutois kechrēmenoi diatelousin, hermēneuei tou kosmou tēn polyteleian. • Pasa hē doxa tēs thygatros tou basileōs esōthen, en krossōtois chrysois. Peribeblēmenē, pepoikilmenē. » Endothen echei, phēsi, tēs aretēs tēn euprepeian, kai tois pantodapois tou hagiou Pneumatos dialampei charismasin. Epeidē gar diaphoroi tou theiou Pneumatos hai energeiai diaireseis gar charismatōn eisi, to de auto Pneuma ; kai hǭ men dia tou Pneumatos didotai logos sophias, allǭ de gnōseōs kata to auto Pneuma, heterǭ de pistis en tǭ autǭ Pneumati, allǭ de prophēteia, allǭ de genē glōssōn; ek pollōn de pneumatikōn anthrōpōn dexamenōn diaphora charismata hē Ekklēsia synestēken ; eikotōs krossois apeikase chrysois tēn tōn charismatōn diairesin. Diērēntai gar ap᾿ allēlōn hoi krossoi, kai palin Ē hēnōntai hōs tēs autēs exērtēmenoi stolēs. • ᾿Apenechthēsontai parthenoi tǭ basilei opisō autēs, hai plēsion autēs hi apenechthēsonta! soi. ᾿Apenechthēsontai en euphrosynę̄ kai agalliasei ; achthēsontai eis naon basileōs. » Epeidē gar ouch hapantes tēn akran echousi teleiotēta, tous men kalei nymphēn, hōs teleious en aretę̄, tous de parthenous, hōs akēraton phylaxantas hēn parelabon pistin. Legei de homōs kai tautas akolouthous einai tēs basilidos, kai eis ton basilikon syn autę̄ eisienai neōn. Tautēn hēmas tēn diaphoran ho Kyrios en tois hierois Euangeliois edidaxe, phēsas ; « Pollai monai para tǭ Patri mou. » Synǭda kai ho makarios ephē Paulos, « Epeidē gar di᾽ anthrōpou ho thanatos, kai di᾿ anthrōpou anastasis nekrōn; hōsper gar en tǭ ᾿Adam pantes apothnēskousin, houtō kai en tǭ Christǭ pantes zōopoiēthēsontai, hekastos de en tǭ idiǭ tagmati. » « ᾿Anti tōn paterōn sou egennēthēsan hoi huioi sou, katastēseis autous archontas epi pasan tēn gēn. • Eipatōsan Ioudaioi, tinas eschon huious pasēs arxantas tēs oikoumenēs? ᾿All᾿ ᾿ ouk an deixanto ; oute gar ērxan, oute archousin, alla tēn eschatēn douleian douleuousin , hoi de theioi apostoloi, pateras eschēkotes tous patriarchas, gēs kai thalattēs kai meta thanaton archousin hoion tines hyparchoi, kai stratēgoi, katastantes hypo tou pambasileōs Christou. Kai hoi met᾿ ekeinous de, hous ouk an tis hamartoi kalesas tēs Ekklēsias huious, hoi nikēphoroi phēmi martyres tēn autēn etachthēsan diepein archēn, kai pantas echousi nyn ho hypēkoous ; tous men pothǭ touto poiein hairoumenous, tous de tǭ phobǭ biazomenous. « Mnēsthēsomai ho onomatos sou en pasę̄ geneą kai geneą. Dia touto laoi exomologēsontai soi eis ton aiōna ; tou aiōnos. • Tauta prothespisas ho Psalmǭdos, en hekastę̄ geneą dia tōn kata kairon eusebōn to onoma to theion anymnein hypischneitai. Houtō gar kai hoi treis exedōkan; « ᾿Anymnēsō to onoma sou kath' hekastēn genean, dia touto laoi hymnēsousi se eis aiōna diēnekōs. » Tę̄ gar hyp᾿ emou syngrapheisę̄ chrōmenoi melǭdią pantes hoi kata tēn oikoumenēn laoi, kai dia tautēs tēn paraschetheisan autois sōtērian anōthen prorrhētheisan manthanontes, se ton euergetēn kai chorēgon tōn agathōn anymnountes diatelesousi.
"Myrrh and stacte and cassia from your garments, from ivory palaces, from which they gladdened you. Daughters of kings are in your honor." For "ivory palaces" Aquila and Symmachus said "ivory temples." He calls his body a garment, as the divine Apostle in the Epistle to the Hebrews calls it a veil: "Having confidence, brothers," he says, "to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the veil, that is, through his flesh." Myrrh he calls the passion, for it is applied especially to the dead; stacte and cassia, the fragrance from the passion. The ivory palaces, or according to Symmachus and Aquila the ivory temples, are the very beautiful and splendid churches that rulers and kings have built everywhere on land and sea. He foretells, then, that the passion will take place in the body, but will fill the whole world with fragrance, so that the peoples once astray raise to him temples finished in beauty and shining with royal ornament. Having made the prediction of the churches, which take the place of bridal chambers and porticoes, he fittingly also foretells the bride's adornment, beauty, and race, and offers her suitable exhortation. "The queen stood at your right hand, clothed in a robe woven with gold, embroidered." Having shown by these the costliness of her adornment and her highest honor, both by calling her queen and by her standing at the right hand of so great a king, he introduces and urges what is profitable. "Hear, daughter, and see, and incline your ear; and forget your people and your father's house." These words in no way fit the Jews, who pride themselves on the piety of their forefathers, for whose sake they enjoyed divine care for a very long time. For he bids the Jews follow the piety of their fathers, he does not charge them to forget their fathers; but the church from the nations had fathers and forefathers who served idols. Her, then, he counsels to leave none of the ancestral customs even in memory; and the Holy Spirit calls her daughter, as having received spiritual rebirth. To her, if she keeps the king's precepts, he promises the king's love. "And the king will desire your beauty." Then he teaches both her nature and the king's dignity: "For he is your Lord, and you will worship him. And the daughter of Tyre with gifts." The other three translators bade her make the worship. Aquila and Theodotion rendered, "And worship him," and Symmachus, "For he is your Lord, and worship him." The Seventy teach the queen that the bridegroom is Lord not of her alone, but also of those who dare to speak against her, so that even the daughters of Tyre will offer gifts and show their servitude. By these he hinted at all impiety; for it is customary for Scripture to indicate the whole by a part. So elsewhere, through Lebanon, it foretells the end of all superstition: "For Lebanon," it says, "will fall with its lofty ones." In what follows he mentions more: "The rich of the people will entreat your face." The face of the church is properly the Lord himself, for he is head of the body: "For he gave him," it says, "as head over all things to the church." Then the priestly order too is, as it were, a face of the church, since it is clothed with greater spiritual dignity. One can see this prophecy too fulfilled; for those who pride themselves on wealth and have the luster of the highest offices honor what is called the face of the church. Since he said the queen was clothed in a robe woven with gold (but plainness of garments adorns the athletes of virtue, which is why they keep to such dress), he interprets the costliness of the adornment: "All the glory of the king's daughter is within, in golden fringes, clothed, embroidered." "She has the comeliness of virtue within," he says, "and shines with the gifts of the Holy Spirit of every kind." For since the workings of the divine Spirit are various (for there are distributions of gifts, but the same Spirit; to one is given through the Spirit a word of wisdom, to another a word of knowledge according to the same Spirit, to another faith by the same Spirit, to another prophecy, to another kinds of tongues), and the church is made up of many spiritual people who have received various gifts, he fittingly likened the distribution of gifts to golden fringes. For the fringes are divided from one another and again united, as hanging from the same robe. "Virgins will be brought to the king after her; her companions will be brought to you. They will be brought with gladness and exultation; they will be led into the king's temple." Since not all have the highest perfection, he calls some the bride, as perfect in virtue, and others virgins, as having kept undefiled the faith they received. Yet he says that these too are followers of the queen and enter the royal temple with her. This difference the Lord taught us in the holy Gospels, saying, "In my Father's house are many dwelling places." In harmony with this the blessed Paul said: "For since death came through a man, the resurrection of the dead also came through a man; for as in Adam all die, so also in Christ all will be made alive, but each in his own order." "In place of your fathers your sons were born; you will make them rulers over all the earth." Let the Jews say what sons they had who ruled the whole world. But they could not show any; for they neither ruled nor rule, but serve the utmost slavery. But the divine apostles, who had the patriarchs as fathers, rule land and sea even after death, appointed as governors and generals by Christ the King of all. And those after them, whom one would not be wrong to call sons of the church (I mean the victorious martyrs), were appointed to exercise the same rule, and now have all as subjects, some choosing to do this from longing, others compelled by fear. "I will remember your name in every generation and generation. Therefore peoples will confess you forever and ever." The psalmist, having foretold these things, promises to hymn the divine name in each generation through the pious of each time. So too the three rendered: "I will hymn your name in each generation; therefore peoples will hymn you forever, continually." "For all the peoples throughout the world, using the melody I have written, and learning through it that the salvation granted them was foretold long before, will continue hymning you, the benefactor and supplier of good things."
Chapter 45
45.1PG 80 80:1199
« Εἰς τὸ τέλος, ὑπὲρ τῶν υἱῶν Κορὲ, ὑπὲρ τῶν κρυφίων. • Τὰ μετὰ πολλὴν χρόνου περίοδον ἔνθεν ἐσόμενα προαγορεύων προφητικὸς λόγος, πάλιν εἰς τὸ τέλος ἐπέγραψε τὸν ψαλμὸν, ἀναμεῖναι τῆς προφητείας τὸ τέλος παρεγγυῶν. Προλέγει δὲ τὰς κατὰ τῆς Ἐκκλησίας γεγενημένας ἐπαναστάσεις, καὶ τὴν μετὰ ταῦτα παρασχεθεῖσαν οὐρανόθεν βοήθειαν, καὶ τὴν νῦν πολιτευομένην εἰρήνην. Ἰστέον μέντοι, ὥς τινες εἰς τὸν Γὼγ καὶ Μαγὼν ὑπέλαβον εἰρῆσθαι τὸν προκείμενον ψαλμόν· τινὲς δὲ εἰς τὸν ῎Αχαζ, καὶ τὸν Φακεέ · ἄλλοι δὲ εἰς τὸν Ἐζεκίαν, καὶ τὸν ᾿Ασσύριον. Δείξει δὲ σὺν Θεῷ φάναι ἡ κατὰ μέρος ἑρμηνεία, ὡς οὐδενὶ τῶν εἰρημένων ἁρμόττει ἡ τοῦ ψαλμοῦ διάνοια.
« Eis to telos, hyper tōn huiōn Kore, hyper tōn kryphiōn. • Ta meta pollēn chronou periodon enthen esomena proagoreuōn prophētikos logos, palin eis to telos epegrapse ton psalmon, anameinai tēs prophēteias to telos parengyōn. Prolegei de tas kata tēs Ekklēsias gegenēmenas epanastaseis, kai tēn meta tauta paraschetheisan ouranothen boētheian, kai tēn nyn politeuomenēn eirēnēn. Isteon mentoi, hōs tines eis ton Gōg kai Magōn hypelabon eirēsthai ton prokeimenon psalmon; tines de eis ton ᾿Achaz, kai ton Phakee ; alloi de eis ton Ezekian, kai ton ᾿Assyrion. Deixei de syn Theǭ phanai hē kata meros hermēneia, hōs oudeni tōn eirēmenōn harmottei hē tou psalmou dianoia.
"To the end; for the sons of Korah; concerning the hidden things." Foretelling what would happen a long period of time later, the prophetic word again titled the psalm "to the end," charging us to await the fulfillment of the prophecy. It foretells the uprisings that took place against the church, the help from heaven granted after them, and the peace that now prevails. One should know that some supposed the present psalm spoken of Gog and Magog, some of Ahaz and Pekah, others of Hezekiah and the Assyrian. The detailed interpretation will show, God willing, that the sense of the psalm fits none of these.
45.2PG 80 80:1199
« Ὁ Θεὸς ἡμῶν καταφυγὴ καὶ δύναμις, βοηθὸς ἐν θλίψεσι ταῖς εὑρούσαις ἡμᾶς σφόδρα.» Προθεσπίσας ὁ προτεταγμένος ψαλμὸς περὶ τῆς ἐκ δυσσεβῶν ἐθνῶν συλλεγείσης Ἐκκλησίας, καὶ βασιλίδος γεγενημένης, καὶ δείξας τοὺς υἱοὺς αὐτῆ; ἄρχοντας πάσης ἀποφανθέντας τῆς γῆς, ὑποδείκνυσιν ἐνταῦθα τοὺς γεγενημένους θορύβους ἐν ἀρχῇ τοῦ κηρύγματος, τῶν ἀντιλεγόντων ἐπανισταμένων, καὶ τοῖς πιστεύουσι πολεμούντων. Εἶτα προδιαγράφει τῷ λόγῳ, ὅπως ὁ τῶν διωκομένων χορὸς τῇ εἰς τὸν Θεὸν ἐλπίδι πεφραγμένος, τῶν προσβαλλόντων καταφρονήσει κυμάτων. Περίβολον γὰρ, φησὶν , ὀχυρὸν ἔχοντες τὸν τῶν ὅλων Θεὸν, τῶν παντοδαπῶν οὐκ αἰσθανόμεθα θλίψεων. « Διὰ τοῦτο οὐ φοβηθησόμεθα ἐν τῷ ταράσσεσθαι τὴν γῆν, καὶ μετατίθεσθαι ὄρη ἐν καρδίαις θαλασσῶν. » Τοιαῦτά τινα καὶ ὁ θεῖος προηγόρευσεν Ἠσαΐας· « Πᾶσα φάραγξ πληρωθήσεται, καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται· καὶ ἔσται τὰ σκολιὰ εἰς εὐθεῖαν, καὶ ἡ τραχεῖα εἰς ὁδοὺς λείας. » Καὶ φάραγγα μὲν καλεῖ " τὰ κοῖλα καὶ ταπεινὰ ἔθνη, τὰ τοῦ ὕψους ἐστερημένα· ἃ τῷ διδασκαλικῷ πληρωθήσεσθαι προεθέσπισε λόγῳ. " Ορη δὲ καὶ βουνοὺς ὠνόμασε τὰ τῶν δαιμόνων τεμένη· καὶ τὰς παντοδαπὰς ἐκείνων καὶ ἀπατηλὰς ἐνεργείας ταπεινωθήσεσθαι, καὶ ἀφανεῖς ἔσεσθαι παντελῶς προηγόρευσε. Τοιγάρτος κάνταῦθα ὁ προφητικὸς δείκνυσι λόγος τοὺς τῷ Σωτῆρι πεπιστευκότας βοῶντας, ὡς Οὐδεμίαν δέους ἐν τῇ ψυχῇ δεξόμεθα ζάλην, τὴν γῆν ὁρῶντες ταραττομένην, καὶ τοὺς ἐξελαυνομένους εἰς τὴν ἄβυσσον δαίμονας, κυκᾶν πειρωμένους τοὺς ὑπ᾿ αὐτῶν ἐνεργουμένους ἀνθρώπους. Προλέγει δὲ κατὰ ταὐτὸν ὁ λόγος, ὅτι φροῦδος ἔσται καθάπερ τινὶ παραπεμφθεῖσα βυθῷ ἡ πάλαι κρατήσασα τῶν δαιμόνων ἀσέβεια, ἡ τῶν ὁρῶν μιμουμένη τὸ ὕψος, καὶ τῆς οἰκουμένης ἐπὶ πλεῖον ἐσχηκυῖα τὸ κράτος.
« Ho Theos hēmōn kataphygē kai dynamis, boēthos en thlipsesi tais heurousais hēmas sphodra.» Prothespisas ho protetagmenos psalmos peri tēs ek dyssebōn ethnōn syllegeisēs Ekklēsias, kai basilidos gegenēmenēs, kai deixas tous huious autē? archontas pasēs apophanthentas tēs gēs, hypodeiknysin entautha tous gegenēmenous thorybous en archę̄ tou kērygmatos, tōn antilegontōn epanistamenōn, kai tois pisteuousi polemountōn. Eita prodiagraphei tǭ logǭ, hopōs ho tōn diōkomenōn choros tę̄ eis ton Theon elpidi pephragmenos, tōn prosballontōn kataphronēsei kymatōn. Peribolon gar, phēsin , ochyron echontes ton tōn holōn Theon, tōn pantodapōn ouk aisthanometha thlipseōn. « Dia touto ou phobēthēsometha en tǭ tarassesthai tēn gēn, kai metatithesthai orē en kardiais thalassōn. » Toiauta tina kai ho theios proēgoreusen Ēsaïas; « Pasa pharanx plērōthēsetai, kai pan oros kai bounos tapeinōthēsetai; kai estai ta skolia eis eutheian, kai hē tracheia eis hodous leias. » Kai pharanga men kalei " ta koila kai tapeina ethnē, ta tou hypsous esterēmena; ha tǭ didaskalikǭ plērōthēsesthai proethespise logǭ. " Orē de kai bounous ōnomase ta tōn daimonōn temenē; kai tas pantodapas ekeinōn kai apatēlas energeias tapeinōthēsesthai, kai aphaneis esesthai pantelōs proēgoreuse. Toigartos kantautha ho prophētikos deiknysi logos tous tǭ Sōtēri pepisteukotas boōntas, hōs Oudemian deous en tę̄ psychę̄ dexometha zalēn, tēn gēn horōntes tarattomenēn, kai tous exelaunomenous eis tēn abysson daimonas, kykan peirōmenous tous hyp᾿ autōn energoumenous anthrōpous. Prolegei de kata tauton ho logos, hoti phroudos estai kathaper tini parapemphtheisa bythǭ hē palai kratēsasa tōn daimonōn asebeia, hē tōn horōn mimoumenē to hypsos, kai tēs oikoumenēs epi pleion eschēkuia to kratos.
"Our God is a refuge and strength, a helper in the afflictions that have greatly found us." The psalm placed before foretold the church gathered from impious nations and become queen, and showed her sons made rulers of all the earth; here he shows the tumults that arose at the beginning of the preaching, when the opponents rose up and made war on the believers. Then he sketches beforehand in words how the choir of the persecuted, fortified by hope in God, will despise the waves that assail it. "For having the God of all as a strong wall," he says, "we do not feel afflictions of every kind." "Therefore we will not fear when the earth is troubled and mountains are moved into the hearts of the seas." The divine Isaiah too foretold some such things: "Every valley will be filled, and every mountain and hill brought low; and the crooked will become straight, and the rough into smooth roads." He calls valleys the low and humble nations, deprived of height, which he foretold would be filled by the word of teaching. Mountains and hills he named the precincts of the demons, and foretold that their varied and deceitful workings would be brought low and wholly disappear. Here too, then, the prophetic word shows those who have believed in the Savior crying: "We will admit no storm of fear into our soul, seeing the earth troubled and the demons driven into the abyss, as they try to stir up the people they work in." At the same time the word foretells that the impiety of the demons, which once prevailed, imitating the height of the mountains and holding sway over much of the world, will vanish as though sent to the deep.
45.4PG 80 80:1201
« Ήχησαν καὶ ἐταράχθησαν τὰ ὕδατα αὐτῶν· ἐταράχθησαν τὰ ὄρη ἐν τῇ κραταιότητι αὐτοῦ. » Διδάσκει δὲ ἡμᾶς καὶ ἡ τῶν Πράξεων ἱστορία, ὅπως τῶν ἱερῶν ἀποστόλων τὴν οἰκουμένην περινοστούντων, ζάλης ἐμπίπλαντο καὶ θορύβου αἱ πόλεις. Καὶ γὰρ ἐν Ἐφέσῳ Δημήτριος πᾶσαν τὴν πόλιν ἐκύκησεν καὶ ἐν Λύστροις καὶ Δέρβῃ ταὐτὸ τοῦτο γεγένηται· καὶ πάλιν ἐν Φιλιππησίοις, καὶ Θεσσαλονίκῃ, καὶ ᾿Αθήναις, καὶ Κορίνθῳ, τῶν τῆς ἀπάτης πνευμάτων ταῦτα διεγειρόντων τὰ κύματα. Ὑπὸ τούτων τινὲς ἐνεργούμενοι κατὰ τῶν ἱερῶν ἐβόων ἀποστόλων, « Οἱ τὴν οἰκουμένην ἀναστατώσαντες, οὗτοι καὶ ἐνθάδε πάρεισι. » Ταῦτα καὶ ὁ μακάριος προηγόρευσεν ᾿Αββακούμ · « Ἐπεβίβασας γὰρ, φησὶν, εἰς θάλασσαν τοὺς ἵππους σου ταράσσοντας ὕδατα πολλά. » Ἴππους δὴ προσηγόρευσεν ὡς ὄχημα θεῖον γεγενημένους τοὺς ἱεροὺς ἀποστόλους. Ἐπ᾿ αὐτῶν γὰρ ἐποχούμενος ὁ Δεσπότης, τὰ πολλὰ καὶ διάφορα τῆς ἀσεβείας δόγματα, οἷά τινα ὕδατα διεσκέδασε. Λέγει τοίνυν κἀνταῦθα ὁ προφητικὸς λόγος, ὡς καὶ τὰ ὕδατα ζάλην ἐδέξατο, καὶ τὰ ὄρη κλόνους ὑπέμεινε, τοῦ εὐαγγελικοῦ διαπορθμευομένου κηρύγματος. Ἐνταῦθα δὲ ὄρη τὸ τῶν δαιμόνων προσηγόρευσε στίφος, διὰ τὸν τῆς ἀλαζονείας ὄγκον, καὶ τοῦ τύφου τὸ ὑψηλόν· ὕδατα δὲ τὰς τῶν ἀνθρώπων γνώμας, τὰς δίκην ὑδάτων τῇδε κἀκεῖσε φερομένας ῥᾳδίως, καὶ ὑπὸ τῶν τῆς ἀπάτης κυκωμένας πνευμάτων.
« Ēchēsan kai etarachthēsan ta hydata autōn; etarachthēsan ta orē en tę̄ krataiotēti autou. » Didaskei de hēmas kai hē tōn Praxeōn historia, hopōs tōn hierōn apostolōn tēn oikoumenēn perinostountōn, zalēs empiplanto kai thorybou hai poleis. Kai gar en Ephesǭ Dēmētrios pasan tēn polin ekykēsen kai en Lystrois kai Derbę̄ tauto touto gegenētai; kai palin en Philippēsiois, kai Thessalonikę̄, kai ᾿Athēnais, kai Korinthǭ, tōn tēs apatēs pneumatōn tauta diegeirontōn ta kymata. Hypo toutōn tines energoumenoi kata tōn hierōn eboōn apostolōn, « Hoi tēn oikoumenēn anastatōsantes, houtoi kai enthade pareisi. » Tauta kai ho makarios proēgoreusen ᾿Abbakoum ; « Epebibasas gar, phēsin, eis thalassan tous hippous sou tarassontas hydata polla. » Ippous dē prosēgoreusen hōs ochēma theion gegenēmenous tous hierous apostolous. Ep᾿ autōn gar epochoumenos ho Despotēs, ta polla kai diaphora tēs asebeias dogmata, hoia tina hydata dieskedase. Legei toinyn kantautha ho prophētikos logos, hōs kai ta hydata zalēn edexato, kai ta orē klonous hypemeine, tou euangelikou diaporthmeuomenou kērygmatos. Entautha de orē to tōn daimonōn prosēgoreuse stiphos, dia ton tēs alazoneias onkon, kai tou typhou to hypsēlon; hydata de tas tōn anthrōpōn gnōmas, tas dikēn hydatōn tę̄de kakeise pheromenas rhądiōs, kai hypo tōn tēs apatēs kykōmenas pneumatōn.
"Their waters roared and were troubled; the mountains were troubled by his might." The history of the Acts teaches us how, as the holy apostles went around the world, the cities were filled with storm and tumult. For in Ephesus Demetrius stirred up the whole city; in Lystra and Derbe the same thing happened; and again at Philippi, Thessalonica, Athens, and Corinth, the spirits of deceit raising these waves. Worked on by them, some cried out against the holy apostles, "These men who have turned the world upside down have come here too." The blessed Habakkuk too foretold this: "You mounted your horses on the sea, troubling many waters." He called the holy apostles horses, as having become a divine chariot. For riding on them the Lord scattered the many and various doctrines of impiety like waters. Here too, then, the prophetic word says that the waters were stormed and the mountains shaken while the Gospel preaching was carried across. Here he called the throng of demons mountains, because of the bulk of their boastfulness and the height of their conceit; and waters the minds of people, which are easily carried here and there like waters and stirred by the spirits of deceit.
45.5PG 80 80:1201
« Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ. › Ποταμὸν δὲ ἐνταῦθα τὸ εὐαγγελικὸν προσηγόρευσε κήρυγμα· πόλιν δὲ, τῶν εὐσεβῶν πολίτευμα, τὸ τοῖς τοῦ ποταμοῦ ῥεύμασιν εἰς καρπογονίαν ἀρδόμενον. Τοῦτο σαφέστερον οἱ τρεῖς ἡρμηνεύκασιν· Τοῦ ποταμοῦ αἱ διαιρέσεις εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ. Καθάπερ γὰρ ἡ τοῦ παραδείσου πηγὴ εἰς τέσσαρας ποταμοὺς διῃρέθη· οὕτως οὗτος ὁ τοῦ Θεοῦ ποταμὸς μυρίας ἔσχε καὶ ἀριθμοῦ κρείττους διωρυγας, εἰς πάντα τῶν ἀνθρώπων τὰ φῦλα διαδραμούσας. Ὁ μὲν γὰρ ἔδραμε πρὸς Ἰνδοὺς, ὁ δὲ πρὸς Ισπανούς· καὶ ὁ μὲν τὴν Αἴγυπτον, ὁ δὲ τὴν Ἑλλάδα κατέλαβε· καὶ ἕτεροι μὲν τὴν Ἰουδαίαν ἐπιστεύθησαν ἄρδειν, ἕτεροι δὲ Συρίαν καὶ Κιλικίαν, ἄλλοι δὲ ἄλλων ἐθνῶν τὴν γεωργίαν ἐνεχειρίσθησαν. Καὶ τοῦτο δὲ γε ὁ μακάριος προεθέσπισεν ᾿Αββακούμ· « Ποταμῶν γὰρ, φησὶ, ῥαγήσεται γῆ, ἀντὶ τοῦ, διανεμηθήσεται κατὰ διωρυγὰς ἡ γῆ, τοῦ μεγάλου ποταμοῦ δεχομένη τὰ ῥεῖθρα. Τὰς γὰρ τούτου διαιρέσεις ὠνόμασε ποταμούς. « Ἡγίασε τὸ σκήνωμα αὐτοῦ ὁ Ὕψιστος. » Ἣν ἐκάλεσε πόλιν, ταύτην ὠνόμασε σκήνωμα. « Ενοικήσω γὰρ, φησὶν, ἐν αὐτοῖς, καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν Θεὸς, καὶ αὐτοὶ ἕσονταί μοι λαὸς, λέγει Κύριος παντοκράτωρ. » Τοὺς αὐτοὺς τοίνυν ἔφη καὶ ἄρδεσθαι καὶ ἁγιάζεσθαι ὑπὸ τοῦ τῶν ὅλων Θεοῦ. « Ὁ Θεὸς ἐν μέσῳ αὐτῆς, καὶ οὐ σαλευθήσεται. » Τοῦτο καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις ὑπέσχετο· « Ἰδοὺ ἐγὼ μεθ᾽ ὑμῶν εἰμι πάσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος. » Καὶ, • Ὅπου δύο ἢ τρεῖς εἰσι συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν. » – « Βοηθήσει αὐτῷ ὁ Θεὸς τὸ πρωί πρωΐ. • Ταχεῖαν, φησί, καὶ ὀξεῖαν τῇ ἑαυτοῦ πόλει παρέξει βοήθειαν τῶν ὅλων ὁ Κύριος. Πρωὶ γὰρ πρωί τὸ ταχὺ καὶ ὀξὺ προσηγόρευσεν.
« Tou potamou ta hormēmata euphrainousi tēn polin tou Theou. › Potamon de entautha to euangelikon prosēgoreuse kērygma; polin de, tōn eusebōn politeuma, to tois tou potamou rheumasin eis karpogonian ardomenon. Touto saphesteron hoi treis hērmēneukasin; Tou potamou hai diaireseis euphrainousi tēn polin tou Theou. Kathaper gar hē tou paradeisou pēgē eis tessaras potamous dię̄rethē; houtōs houtos ho tou Theou potamos myrias esche kai arithmou kreittous diōrygas, eis panta tōn anthrōpōn ta phyla diadramousas. Ho men gar edrame pros Indous, ho de pros Ispanous; kai ho men tēn Aigypton, ho de tēn Hellada katelabe; kai heteroi men tēn Ioudaian episteuthēsan ardein, heteroi de Syrian kai Kilikian, alloi de allōn ethnōn tēn geōrgian enecheiristhēsan. Kai touto de ge ho makarios proethespisen ᾿Abbakoum; « Potamōn gar, phēsi, rhagēsetai gē, anti tou, dianemēthēsetai kata diōrygas hē gē, tou megalou potamou dechomenē ta rheithra. Tas gar toutou diaireseis ōnomase potamous. « Hēgiase to skēnōma autou ho Hypsistos. » Hēn ekalese polin, tautēn ōnomase skēnōma. « Enoikēsō gar, phēsin, en autois, kai emperipatēsō, kai esomai autōn Theos, kai autoi hesontai moi laos, legei Kyrios pantokratōr. » Tous autous toinyn ephē kai ardesthai kai hagiazesthai hypo tou tōn holōn Theou. « Ho Theos en mesǭ autēs, kai ou saleuthēsetai. » Touto kai ho Kyrios en tois hierois Euangeliois hypescheto; « Idou egō meth᾽ hymōn eimi pasas tas hēmeras, heōs tēs synteleias tou aiōnos. » Kai, • Hopou dyo ē treis eisi synēgmenoi eis to emon onoma, ekei eimi en mesǭ autōn. » – « Boēthēsei autǭ ho Theos to prōi prōï. • Tacheian, phēsi, kai oxeian tę̄ heautou polei parexei boētheian tōn holōn ho Kyrios. Prōi gar prōi to tachy kai oxy prosēgoreusen.
"The rushings of the river gladden the city of God." Here he called the Gospel preaching a river, and the city the commonwealth of the pious, watered by the river's streams to bear fruit. The three rendered this more clearly: "The divisions of the river gladden the city of God." For as the spring of paradise was divided into four rivers, so this river of God had countless channels beyond number, running to all the races of mankind. One ran to the Indians, another to the Spaniards; one reached Egypt, another Greece; some were entrusted with watering Judea, others Syria and Cilicia, and others were assigned the farming of other nations. The blessed Habakkuk foretold this too: "The earth will be split with rivers," that is, the earth will be divided by channels, receiving the streams of the great river. He named its divisions rivers. "The Most High has sanctified his tent." What he called a city, this he named a tent. "For I will dwell in them," he says, "and walk among them, and I will be their God, and they shall be my people, says the Lord Almighty." He said, then, that the same people are both watered and sanctified by the God of all. "God is in her midst, and she will not be shaken." The Lord too promised this in the holy Gospels: "Behold, I am with you always, to the end of the age"; and, "Where two or three are gathered in my name, there am I in their midst." "God will help her early in the morning." "The Lord of all," he says, "will give his city swift and sharp help." For he called what is swift and sharp "early in the morning."
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· Ἐταράχθησαν ἔθνη, ἔκλιναν βασιλεῖαι, ἔδωκε φωνὴν αὐτοῦ ὁ Ὕψιστος, ἐσαλεύθη ἡ γῆ. » Τῆς θείας, φησὶ, βοηθείας ἐπιφανείσης, νῶτα ἔδωκαν οἱ πολέμιοι, καὶ αἱ πάλαι τἀναντία φρονοῦσαι βασιλεῖαι, ὑπέκλινον τὸν αὐχένα, καὶ τὸν σωτήριον ζυγὸν ὑπεδέξαντο. Τῇ γὰρ ἀληθείᾳ, καὶ τῇ τῶν πραγμάτων μαρτυρίᾳ, καὶ ταῖς παντοδαπαῖς θαυματουργίαις, οἷόν τινι φωνῇ χρησάμενος ὁ Θεὸς, τὸ οἰκεῖον ὕψος τοῖς ἀνθρώποις ὑπέδειξε, καὶ δέους αὐτῶν ἐνέπλησε τὰς ψυχάς.
; Etarachthēsan ethnē, eklinan basileiai, edōke phōnēn autou ho Hypsistos, esaleuthē hē gē. » Tēs theias, phēsi, boētheias epiphaneisēs, nōta edōkan hoi polemioi, kai hai palai tanantia phronousai basileiai, hypeklinon ton auchena, kai ton sōtērion zygon hypedexanto. Tę̄ gar alētheią, kai tę̄ tōn pragmatōn martyrią, kai tais pantodapais thaumatourgiais, hoion tini phōnę̄ chrēsamenos ho Theos, to oikeion hypsos tois anthrōpois hypedeixe, kai deous autōn eneplēse tas psychas.
"Nations were troubled, kingdoms bowed down; the Most High gave forth his voice, the earth was shaken." "When divine help appeared," he says, "the enemies turned their backs, and the kingdoms that once thought the opposite bent their necks and accepted the saving yoke." For by the truth, by the witness of events, and by wonder-working of every kind, as though using a voice, God showed people his own height and filled their souls with awe.
45.8PG 80 80:1203
« Κύριος ὁ Θεὸς ἡ τῶν δυνάμεων μεθ' ἡμῶν, ἀντιλήπτωρ ἡμῶν ὁ Θεὸς Ἰακώβ. » Κρείττους τοίνυν τῶν πολεμούντων ἀπεφάνθημεν, ἐπίκουρον έσχηκότες τὸν τῶν ἐπουρανίων δυνάμεων Κύριον· ὃς τὸν Ἰακὼβ διωκόμενον ἀμείνω τῶν πολεμούντων ἀπέφηνε, καὶ τῆς Ἡσαῦ καὶ τοῦ Λάβαν ἐπιβουλῆς ἠλευθέρωσε. Τοῦ δὲ Ἰακὼβ τὴν μνήμην οὐχ ἁπλῶς ὁ προφητικὸς ἐποιήσατο λόγος, ἀλλ᾽ ἐπειδὴ πρῶτος ἐκεῖνος τὴν τῶν ἐθνῶν προεθέσπισε κλῆσιν. « Οὐκ ἐκλείψει γὰρ, φησὶν, ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν. » Τῶν ἐθνῶν δὲ κἀνταῦθα τὴν μεταβολὴν προθεσπίζων, εἰκότως τὸν τοῦ Ἰακώβ τοῦ ταῦτα προειρηκότος Θεὸν ταῦτα ἔφη κατωρθωκέναι,
« Kyrios ho Theos hē tōn dynameōn meth' hēmōn, antilēptōr hēmōn ho Theos Iakōb. » Kreittous toinyn tōn polemountōn apephanthēmen, epikouron eschēkotes ton tōn epouraniōn dynameōn Kyrion; hos ton Iakōb diōkomenon ameinō tōn polemountōn apephēne, kai tēs Hēsau kai tou Laban epiboulēs ēleutherōse. Tou de Iakōb tēn mnēmēn ouch haplōs ho prophētikos epoiēsato logos, all᾽ epeidē prōtos ekeinos tēn tōn ethnōn proethespise klēsin. « Ouk ekleipsei gar, phēsin, archōn ex Iouda, kai hēgoumenos ek tōn mērōn autou, heōs an elthę̄ hǭ apokeitai, kai autos prosdokia ethnōn. » Tōn ethnōn de kantautha tēn metabolēn prothespizōn, eikotōs ton tou Iakōb tou tauta proeirēkotos Theon tauta ephē katōrthōkenai,
"The Lord, the God of the powers, is with us; the God of Jacob is our helper." "We have proved stronger than our attackers, then, having as our ally the Lord of the heavenly powers, who made the pursued Jacob better than his attackers and freed him from the plots of Esau and Laban." The prophetic word did not mention Jacob idly, but because he first foretold the calling of the nations: "A ruler shall not fail from Judah," he says, "nor a leader from his thighs, until there comes the one for whom it is laid up, and he is the expectation of the nations." Foretelling here too the change of the nations, he fittingly said that the God of Jacob, who foretold these things, accomplished them,
45.9PG 80 80:1205
« Δεῦτε καὶ ἴδετε τὰ ἔργα τοῦ Θεοῦ, ἃ ἔθετο τέρατα ἐπὶ τῆς γῆς. ᾿Ανταναιρῶν πολέμους μέχρι τῶν περάτων τῆς γῆς, τόξον συντρίψει, καὶ συνθλάσει ὅπλον, καὶ θυρεοὺς κατακαύσει ἐν πυρί. Σχολάζετε καὶ γνῶτε, ὅτι ἐγώ εἰμι ὁ Θεός· ὑψωθήσομαι ἐν τοῖς ἔθνεσιν, ὑψωθήσομαι ἐν τῇ γῇ. • Ταύτην μου τοίνυν ὁρῶντες, ὦ ἄνθρωποι, τὴν ἰσχὺν, καὶ θεώμενοι τὴν ἀθρόαν τῶν πραγμάτων μεταβολὴν, καὶ τὴν ἀπὸ ζάλης μεγίστης γεγενημένην γαλήνην, καὶ τοῦ πολέμου τὴν παῦλαν, καὶ τῆς εἰρήνης τὸ δῶρον, δι᾿ αὐτῶν μάθετε τῶν πραγμάτων, ὡς ἐγὼ τῶν ὅλων εἰμὶ Θεὸς, καὶ τῶν ἁπάντων δημιουργός, οὐκέτι μόνοις Ἰουδαίοις, ἀλλὰ γὰρ καὶ πᾶσιν ἔθνεσι, τὸ τῆς δυνάμεως ὕψος ἐπιδεικνύς. Τούτων ὁ ἀποστολικὸς χορὸς ἐπακούσας τῶν λόγων παιανίζων κατὰ τῶν ἀντιπάλων βοᾷ· « Κύριος ὁ Θεὸς τῶν δυνάμεων μεθ᾽ ἡμῶν· ἀντιλήπτωρ ἡμῶν ὁ Θεὸς Ἰακώβ. • Εἰπάτωσαν τοίνυν οἱ τὸν ψαλμὸν εἰς τὸν Γὼγ εἰληφότες, ἢ οἱ τῷ "Αχαζ τοῦτον ἁρμόττειν εἰρηκότες, πῶς ἐκείναις ἀρμόττει ταῖς ἱστορίαις τὸ, « ᾿Ανταναιρῶν πολέμου; μέχρι τῶν περάτων τῆς γῆς. • Οὐ γὰρ δὴ ἐπ᾽ ἐκείνων πάντας ἔπαυσε τοὺς πολέμους, ἀλλ᾽ ἐπὶ μὲν τοῦ Γὼν καὶ Μαγὼγ ἡ Παλαιστίνη μόνη εἰρήνης ἀπήλαυσεν. Ἐπὶ δὲ τοῦ ῎Αχαζ οὐδὲ πᾶσα ἡ Παλαιστίνη, ἀλλ᾽ Ἰούδα μία φυλή - Φακεὲ γὰρ ὁ τοῦ Ῥωμελίου τὴν τῶν ᾿Ασσυρίων ἐδέξατο προσβολήν. Ἐπὶ δὲ τοῦ Δεσπότου Χριστοῦ ἔσχε τὸ πέρας ἡ προφητεία. Πρῶτον μὲν γὰρ αἱ τοπαρχίαι καὶ αἱ μερικαὶ κατελύθησαν βασιλεῖαι· δι᾿ ὡς οὐδὲ βραχείας εἰρήνης ἀπήλαυσαν ἄνθρωποι ἀλλὰ πᾶσα πόλις ἔνοπλος ἦν, τὰς ἐξαπιναίως γινομένας ἐφόδους δειμαίνουσαι. Ἐπὶ δὲ τοῦ Σωτῆρος ἡμῶν Χριστοῦ ἡ Ῥωμαίων βασιλεία, τὰς μερικὰς καταλύσασα βασιλείας, τὰς τῶν ἁπάντων ἀνθρώπων ἀκοὰς ηὐτρέπισε τοῖς κηρύττουσιν. ᾿Αδεῶς γὰρ ὡς ἐν μιᾷ βασιλείᾳ διέδραμον, καὶ τὴν σωτήριον διδασκαλίαν τοῖς ἀνθρώποις προσήνεγκαν. Κατὰ μὲν τὴν ἱστορίαν οὕτω συμβέβηκε τὸ, « ᾿Ανταναιρῶν πολεμίους μέχρι τῶν περάτων τῆς γῆς, καὶ τόξον συντρίψει, καὶ συνθλάσει ὅπλα, καὶ θυρεοὺς κατακαύσει ἐν πυρί. » Τροπικώτερον δὲ εἴ τις ἐθέλοι νοῆσαι, ὄψεται τοῦ κατὰ τῆς Ἐκκλησίας πολέμου τὴν παῦλαν, καὶ τὴν παρασχεθεῖσαν αὐτοῖς θεόθεν εἰρήνην, καὶ θεωρήσει · τὴν τῆς προφητείας ἀλήθειαν.
« Deute kai idete ta erga tou Theou, ha etheto terata epi tēs gēs. ᾿Antanairōn polemous mechri tōn peratōn tēs gēs, toxon syntripsei, kai synthlasei hoplon, kai thyreous katakausei en pyri. Scholazete kai gnōte, hoti egō eimi ho Theos; hypsōthēsomai en tois ethnesin, hypsōthēsomai en tę̄ gę̄. • Tautēn mou toinyn horōntes, ō anthrōpoi, tēn ischyn, kai theōmenoi tēn athroan tōn pragmatōn metabolēn, kai tēn apo zalēs megistēs gegenēmenēn galēnēn, kai tou polemou tēn paulan, kai tēs eirēnēs to dōron, di᾿ autōn mathete tōn pragmatōn, hōs egō tōn holōn eimi Theos, kai tōn hapantōn dēmiourgos, ouketi monois Ioudaiois, alla gar kai pasin ethnesi, to tēs dynameōs hypsos epideiknys. Toutōn ho apostolikos choros epakousas tōn logōn paianizōn kata tōn antipalōn boą; « Kyrios ho Theos tōn dynameōn meth᾽ hēmōn; antilēptōr hēmōn ho Theos Iakōb. • Eipatōsan toinyn hoi ton psalmon eis ton Gōg eilēphotes, ē hoi tǭ "Achaz touton harmottein eirēkotes, pōs ekeinais armottei tais historiais to, « ᾿Antanairōn polemou? mechri tōn peratōn tēs gēs. • Ou gar dē ep᾽ ekeinōn pantas epause tous polemous, all᾽ epi men tou Gōn kai Magōg hē Palaistinē monē eirēnēs apēlausen. Epi de tou ᾿Achaz oude pasa hē Palaistinē, all᾽ Iouda mia phylē - Phakee gar ho tou Rhōmeliou tēn tōn ᾿Assyriōn edexato prosbolēn. Epi de tou Despotou Christou esche to peras hē prophēteia. Prōton men gar hai toparchiai kai hai merikai katelythēsan basileiai; di᾿ hōs oude bracheias eirēnēs apēlausan anthrōpoi alla pasa polis enoplos ēn, tas exapinaiōs ginomenas ephodous deimainousai. Epi de tou Sōtēros hēmōn Christou hē Rhōmaiōn basileia, tas merikas katalysasa basileias, tas tōn hapantōn anthrōpōn akoas ēutrepise tois kēryttousin. ᾿Adeōs gar hōs en mią basileią diedramon, kai tēn sōtērion didaskalian tois anthrōpois prosēnenkan. Kata men tēn historian houtō symbebēke to, « ᾿Antanairōn polemious mechri tōn peratōn tēs gēs, kai toxon syntripsei, kai synthlasei hopla, kai thyreous katakausei en pyri. » Tropikōteron de ei tis etheloi noēsai, opsetai tou kata tēs Ekklēsias polemou tēn paulan, kai tēn paraschetheisan autois theothen eirēnēn, kai theōrēsei ; tēn tēs prophēteias alētheian.
"Come and see the works of God, the wonders he has set on the earth, putting an end to wars to the ends of the earth; he will break the bow and shatter the weapon, and burn the shields with fire. Be still and know that I am God; I will be exalted among the nations, I will be exalted on the earth." "Seeing this strength of mine, then, O people, and beholding the sudden change of affairs, the calm that has come after the greatest storm, the end of war and the gift of peace, learn from the events themselves that I am the God of all and the creator of all, showing the height of my power no longer to the Jews alone but to all the nations." Hearing these words, the apostolic choir cries in triumph against its adversaries: "The Lord, the God of the powers, is with us; the God of Jacob is our helper." Let those, then, who have taken the psalm of Gog, or those who said it fits Ahaz, say how "putting an end to wars to the ends of the earth" fits those histories. For not in their time did he stop all wars; in the time of Gog and Magog Palestine alone enjoyed peace, and in the time of Ahaz not even all Palestine, but the one tribe of Judah, for Pekah son of Remaliah suffered the assault of the Assyrians. But in the time of Christ the Lord the prophecy was fulfilled. For first the local principalities and the partial kingdoms were dissolved, because of which people had not enjoyed even a brief peace, but every city was armed, fearing sudden attacks. In the time of Christ our Savior the kingdom of the Romans, having dissolved the partial kingdoms, prepared the ears of all people for the preachers. For they ran without fear as in one kingdom and offered people the saving teaching. According to the history, then, "putting an end to wars to the ends of the earth, and he will break the bow and shatter weapons and burn shields with fire" came about so. But if one wishes to understand it more figuratively, he will see the end of the war against the church and the peace granted to it by God, and will behold the truth of the prophecy.
Chapter 46
46.1PG 80 80:1205
« Εἰς τὸ τέλος, Ὑπὲρ τῶν υἱῶν Κορέ. » Καὶ οὗτος ὁ ψαλμὸς τῶν ἐθνῶν ἁπάντων προλέγει τὴν σωτηρίαν, καὶ τὴν κατὰ τῶν πολεμίων νίκην προαγορεύει.
« Eis to telos, Hyper tōn huiōn Kore. » Kai houtos ho psalmos tōn ethnōn hapantōn prolegei tēn sōtērian, kai tēn kata tōn polemiōn nikēn proagoreuei.
"To the end; for the sons of Korah." This psalm too foretells the salvation of all the nations and announces the victory over the enemies.
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« Πάντα τὰ ἔθνη, κροτήσατε χεῖρας, ἀλαλάξατε τῷ Θεῷ ἐν φωνῇ ἀγαλλιάσεως. Ὅτι Κύριος ὕψιστος, φοβερὸς, βασιλεὺς μέγας ἐπὶ πᾶσαν τὴν γῆν. » Ὁ μὲν προφητικὸς ταῦτα προηγόρευσε λόγος· τὸν δὲ ἀποστολικὸν ὑποδείκνυσι χορὸν, ἅπαντα τὰ ἔθνη εἰς ὑμνῳδίαν προτρέποντα. Νίκης δὲ ἴδιος ὁ κρότος · καὶ ὁ ἀλαλαγμὸς νικώντων φωνή. Ἔπεται τοίνυν τῷ προτεταγμένῳ τοῦδε τοῦ Ψαλμοῦ ἡ διάνοια. Καὶ γὰρ ἐκεῖνος, μετὰ τὴν ζάλην καὶ τοὺς θορύβους, τὴν μηνυομένην • προηγόρευσε νίκην. Καὶ οὗτος ὡσαύτως τοῖς τετυχηκόσι τῆς νίκης παρεγγυᾷ τῷ χορηγῷ τῆς νίκης τὸν ὕμνον προσενεγκεῖν· Ὕψιστος γὰρ, φησὶ, καὶ φοβερὸς βασιλεὺς πᾶσιν ὑμῖν ἀπεδείχθη. Καὶ ταῦτα μὲν πάλαι γνώριμα μόνοις ἦν Ἰουδαίοις· ἐπὶ δὲ τοῦ παρόντος, καὶ πάσῃ τῇ φύσει τῶν ἀνθρώπων δεδήλωται.
« Panta ta ethnē, krotēsate cheiras, alalaxate tǭ Theǭ en phōnę̄ agalliaseōs. Hoti Kyrios hypsistos, phoberos, basileus megas epi pasan tēn gēn. » Ho men prophētikos tauta proēgoreuse logos; ton de apostolikon hypodeiknysi choron, hapanta ta ethnē eis hymnǭdian protreponta. Nikēs de idios ho krotos ; kai ho alalagmos nikōntōn phōnē. Epetai toinyn tǭ protetagmenǭ toude tou Psalmou hē dianoia. Kai gar ekeinos, meta tēn zalēn kai tous thorybous, tēn mēnyomenēn • proēgoreuse nikēn. Kai houtos hōsautōs tois tetychēkosi tēs nikēs parengyą tǭ chorēgǭ tēs nikēs ton hymnon prosenenkein; Hypsistos gar, phēsi, kai phoberos basileus pasin hymin apedeichthē. Kai tauta men palai gnōrima monois ēn Ioudaiois; epi de tou parontos, kai pasę̄ tę̄ physei tōn anthrōpōn dedēlōtai.
"All you nations, clap your hands; shout to God with the voice of exultation. For the Lord Most High is fearsome, a great king over all the earth." The prophetic word foretold these things, and it shows the apostolic choir urging all the nations to hymn singing. Clapping is proper to victory, and shouting is the voice of victors. The sense of this psalm, then, follows the one before. For that one, after the storm and tumults, foretold the victory; and this one likewise charges those who have won the victory to offer the hymn to the giver of the victory: "For he has been shown to all of you," he says, "as the Most High and fearsome king." These things were once known to the Jews alone; but now they have been made known to all human nature.
46.4PG 80 80:1207
« Ὑπέταξε λαοὺς ἡμῖν, καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν. Ἐξελέξατο ἡμῖν τὴν κληρονομίαν ἑαυτῷ , τὴν καλλονὴν Ἰακώβ, ἣν ἡγάπησεν. » ᾿Αντὶ τῶν λαῶν , βασιλεῖς ὁ Σύμμαχος εἴρηκεν, ἀντὶ δὲ τῆς καλλονῆς Ἰακώβ, ὁ ᾿Ακύλας ' τὸ ὑπερήφανον Ἰακώβ. Ὁ ἀποστολικὸς τοίνυν λέγει ' χορὸς, ὅτι δίκαιον κροτοῦντας καὶ χορεύοντας τὸν ἐπινίκιον ὕμνον τῷ τῶν ὅλων προσφέρειν Θεῷ, καὶ βασιλεῖς ἡμῖν ὑποτάξαντι, καὶ τῶν ἐθνῶν ἁπάντων ἡμῖν τὴν ἀρχὴν δεδωκότι· καὶ πρὸς τούτοις, τὴν καλλονὴν καὶ τὸ ὑπερφερές Ἰακὼβ ἐγχειρίσαντι. Οὐ γὰρ πάντα τὸν Ἰουδαϊκὸν τὸν καλούμενον Ἰακώβ, ἀλλὰ τὴν καλλονὴν Ἰακὼβ καὶ τὸ ὑπερφερὲς, τὸ ἐξαίρετον τοῦ Ἰακώβ, τοὺς τῇ πίστει κεκοσμημένους, τοὺς ἀναμφιβόλως τὸ κήρυγμα δεξαμένους, τοὺς τὸν χρηστὸν τοῦ Σωτῆρος ὑπελθόντας ζυγόν. Τούτους γὰρ καὶ ἐξελέξατο, καὶ ἠγάπησε, καὶ τοὺς ἀποστολικοὺς ἐνεπίστευσεν οἴακας. Δυνατὸν δὲ καὶ τοῖς ὀφθαλμοῖς θεάσασθαι τὴν τῆς προφητείας ἀλήθειαν. Ἔστι γὰρ ἰδεῖν τοὺς ἐξ ἁπάντων τῶν ἐθνῶν πεπιστευκότας, τῶν ἀποστολικῶν προκαλινδουμένους θηκῶν, καὶ τὴν ὀλίγην κόνιν μετὰ πολλοῦ τοῦ πόθου γεραίροντας, ὥστε κατ' αὐτὸν καὶ βλέπειν, καὶ ψάλλειν τὸ, « Ὑπέταξε λαοὺς ἡμῖν, καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν. » « ᾿Ανέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, Κύριος ἐν φωνῇ σάλπιγγος. » Ὁ δὲ ταῦτα, φησὶν, ἅπαντα κατορθώσας Δεσπότης, πρότερον μὲν ἐνηνθρώπησε, καὶ τὴν τοῦ ἀλάστορος κατέλυσε τυραννίδα, ἔπειτα εἰς οὐρανοὺς ἀνελήλυθε τῶν ἐπουρανίων ἡγουμένων δυνάμεων, καὶ χορῶν ἀγγελικῶν, τῶν μὲν κάτω βοώντων, « Οὗτος ὁ Ἰησοῦς ὁ ἀναληφθεὶς ἀφ' « ὑμῶν, οὕτως ἐλεύσεται ὂν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν· · τῶν δὲ ἄνω παρεγγυώντων, « ῎Αρατε πύλας, οἱ ἄρχοντες, ὑμῶν ", καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης. » Τὰς γὰρ τοιαύτας φωνάς ἀλαλαγμὸν ὠνόμασε καὶ σαλπίγγων φωνὴν, ὡς εἰς ἅπασαν διαδραμούσας τὴν γῆν.
« Hypetaxe laous hēmin, kai ethnē hypo tous podas hēmōn. Exelexato hēmin tēn klēronomian heautǭ , tēn kallonēn Iakōb, hēn hēgapēsen. » ᾿Anti tōn laōn , basileis ho Symmachos eirēken, anti de tēs kallonēs Iakōb, ho ᾿Akylas ' to hyperēphanon Iakōb. Ho apostolikos toinyn legei ' choros, hoti dikaion krotountas kai choreuontas ton epinikion hymnon tǭ tōn holōn prospherein Theǭ, kai basileis hēmin hypotaxanti, kai tōn ethnōn hapantōn hēmin tēn archēn dedōkoti; kai pros toutois, tēn kallonēn kai to hyperpheres Iakōb encheirisanti. Ou gar panta ton Ioudaïkon ton kaloumenon Iakōb, alla tēn kallonēn Iakōb kai to hyperpheres, to exaireton tou Iakōb, tous tę̄ pistei kekosmēmenous, tous anamphibolōs to kērygma dexamenous, tous ton chrēston tou Sōtēros hypelthontas zygon. Toutous gar kai exelexato, kai ēgapēse, kai tous apostolikous enepisteusen oiakas. Dynaton de kai tois ophthalmois theasasthai tēn tēs prophēteias alētheian. Esti gar idein tous ex hapantōn tōn ethnōn pepisteukotas, tōn apostolikōn prokalindoumenous thēkōn, kai tēn oligēn konin meta pollou tou pothou gerairontas, hōste kat' auton kai blepein, kai psallein to, « Hypetaxe laous hēmin, kai ethnē hypo tous podas hēmōn. » « ᾿Anebē ho Theos en alalagmǭ, Kyrios en phōnę̄ salpingos. » Ho de tauta, phēsin, hapanta katorthōsas Despotēs, proteron men enēnthrōpēse, kai tēn tou alastoros katelyse tyrannida, epeita eis ouranous anelēlythe tōn epouraniōn hēgoumenōn dynameōn, kai chorōn angelikōn, tōn men katō boōntōn, « Houtos ho Iēsous ho analēphtheis aph' « hymōn, houtōs eleusetai on tropon etheasasthe auton poreuomenon eis ton ouranon; ; tōn de anō parengyōntōn, « ᾿Arate pylas, hoi archontes, hymōn ", kai eparthēte, pylai aiōnioi, kai eiseleusetai ho basileus tēs doxēs. » Tas gar toiautas phōnas alalagmon ōnomase kai salpingōn phōnēn, hōs eis hapasan diadramousas tēn gēn.
"He subjected peoples to us, and nations under our feet. He chose for us his inheritance, the beauty of Jacob, which he loved." For "peoples" Symmachus said "kings," and for "the beauty of Jacob" Aquila said "the pride of Jacob." The apostolic choir says, then, that it is just to offer the victory hymn with clapping and dancing to the God of all, who subjected kings to us and gave us rule over all the nations, and besides entrusted to us the beauty and excellence of Jacob. For he does not mean all the Jewish people called Jacob, but the beauty of Jacob and its excellence, the choice part of Jacob: those adorned with faith, who received the preaching without doubting, who came under the Savior's kindly yoke. These he chose and loved and entrusted with the apostolic tillers. One can also see the truth of the prophecy with one's eyes. For one can see those who have believed from all the nations prostrating themselves at the tombs of the apostles and honoring the little dust with great longing, so that one both sees and sings: "He subjected peoples to us, and nations under our feet." "God went up with a shout, the Lord with the sound of a trumpet." "The Master who accomplished all these things," he says, "first became man and destroyed the tyranny of the avenging demon, then went up to heaven, led by the heavenly powers and choirs of angels, some below crying, This Jesus who was taken up from you will come in the same way as you saw him going into heaven, and others above charging, Lift up the gates, you rulers, and be lifted up, you eternal gates, and the king of glory will come in." Such cries he named a shout and the sound of trumpets, as having run through the whole earth.
46.7PG 80 80:1209
Ψάλατε τῷ Θεῷ ἡμῶν, ψάλατε · ψάλατε τῷ βασιλεῖ ἡμῶν, ψάλατε. Ὅτι βασιλεὺς πάσης τῆς γῆς ὁ Θεὸς, ψάλατε συνετῶς. Ἐβασίλευσεν ὁ Θεὸς ἐπὶ τὰ ἔθνη, ὁ Θεὸς κάθηται ἐπὶ θρόνου ἁγίου αὑτοῦ. • Ὑμνῳδίαις τοίνυν, καὶ πνευματικαῖς χορείαις, τὸν παμβασιλέα τῶν ὅλων γεραίρετε · ἅπασι γὰρ ἀνθρώποις τὴν οἰκείαν ἔδειξε βασιλείαν, καὶ τὰ ἔθνη πέπεικεν ἅπαντα, ὡς αὐτός ἐστι Θεός τε καὶ Κύριος, τοῖς βασιλικοῖς ἐγκαθήμενος θώκοις. Τὸ δὲ, • Ὁ Θεὸς κάθηται ἐπὶ θρόνου ἁγίου αὐτοῦ, » τῷ ἀποστολικῷ συνάδει ῥητῷ· · Ἑκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης, ἐν ὑψηλῷ · τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων, ὅσῳ διαφορώτερον παρ' αὐτοῖς κεκληρονόμηκεν ὄνομα. » Καλῶς δὲ καὶ τὸ « Ψάλατε συνετῶς » τέθεικε διδάσκων μὴ μόνῃ τῇ γλώττῃ προφέρειν τὴν ὑμνῳδίαν, ἀλλὰ καὶ τὴν διάνοιαν εἰς κατανόησιν τῶν λεγομένων ἐγείρειν.
Psalate tǭ Theǭ hēmōn, psalate ; psalate tǭ basilei hēmōn, psalate. Hoti basileus pasēs tēs gēs ho Theos, psalate synetōs. Ebasileusen ho Theos epi ta ethnē, ho Theos kathētai epi thronou hagiou hautou. • Hymnǭdiais toinyn, kai pneumatikais choreiais, ton pambasilea tōn holōn gerairete ; hapasi gar anthrōpois tēn oikeian edeixe basileian, kai ta ethnē pepeiken hapanta, hōs autos esti Theos te kai Kyrios, tois basilikois enkathēmenos thōkois. To de, • Ho Theos kathētai epi thronou hagiou autou, » tǭ apostolikǭ synadei rhētǭ; ; Hekathisen en dexią tēs megalōsynēs, en hypsēlǭ ; tosoutǭ kreittōn genomenos tōn angelōn, hosǭ diaphorōteron par' autois keklēronomēken onoma. » Kalōs de kai to « Psalate synetōs » tetheike didaskōn mē monę̄ tę̄ glōttę̄ propherein tēn hymnǭdian, alla kai tēn dianoian eis katanoēsin tōn legomenōn egeirein.
"Sing psalms to our God, sing psalms; sing psalms to our king, sing psalms. For God is king of all the earth; sing psalms with understanding. God has become king over the nations; God sits on his holy throne." "With hymn singing and spiritual dances, then, honor the King of all; for he has shown his kingdom to all people and persuaded all the nations that he is God and Lord, seated on the royal seat." "God sits on his holy throne" agrees with the apostolic saying: "He sat down at the right hand of the Majesty on high, having become as much superior to the angels as the name he has inherited is more excellent than theirs." And he rightly put "sing psalms with understanding," teaching us not to utter hymn singing with the tongue alone but also to rouse the mind to understand what is said.
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« ῎Αρχοντες λαῶν συνήχθησαν μετὰ τοῦ Θεοῦ ᾿Αβραάμ · ὅτι τοῦ Θεοῦ οἱ κραταιοὶ τῆς γῆς σφόδρα ἐπήρθησαν. » Πέρας, φησὶν, αἱ πρὸς τὸν πατριάρχην Αβραάμ ἔλαβον ὑποσχέσεις. Ὑπέσχετο δὲ τῶν ὅλων ὁ Κύριος, ἐν τῷ σπέρματι αὐτοῦ εὐλογήσειν πάντα τὰ ἔθνη. Τοιγάρτοι καὶ ταῦτα, καὶ οἱ τούτων ἄρχοντες, τοὺς πατρώους καταλιπόντες Θεοὺς, μετὰ τοῦ Θεοῦ ᾿Ἀβραὰμ συναθροίζονται, καὶ τοῦτον οἰκεῖον Θεὸν ὀνομάζουσιν. Ὑπουργοὶ δὲ τῆς τούτων κλήσεως οἱ θεῖοι ἀπόστολοι, τῇ θαυματουργίᾳ τὸ τῆς θεολογίας βεβαιώσαντες ὕψος. Τούτους γὰρ οἱ μὲν Ἑβδομήκοντα κραταιούς, ὁ δὲ ᾿Ακύλας θυρεοὺς, ὁ Θεοδοτίων καὶ ὁ Σύμμαχος ὑπερασπισμοὺς προσηγόρευσαν. Διὰ πάντων δὲ οὐ μόνον αὐτῶν τὸ ἄναρχον καὶ ἀήττητον, ἀλλὰ καὶ τὸ τῶν ἄλλων δηλοῦται φυλακτικόν. Οἷον γάρ τινες θυρεοὶ καὶ πρόμαχοι τῶν πεπιστευκότων γενόμενοι, οὐκ εἴασαν ἐν τῇ τῶν δεινῶν προσβολῇ ῥαγῆναι τὴν φάλαγγα· ἀλλὰ τοὺς πολεμίους τρεψάμενοι, παιανίζειν τοῖς ὁμοπίστοις παρεγγυῶσι φάσκοντες, • Πάντα τὰ ἔθνη, κροτήσατε χεῖρας· ἀλαλάξατε τῷ Θεῷ ἐν φωνῇ ἀγαλλιάσεως· ὅτι Κύριος ὕψιστος, φοβερὸς, βασιλεὺς μέγας ἐπὶ πᾶσαν τὴν γῆν. »
« ᾿Archontes laōn synēchthēsan meta tou Theou ᾿Abraam ; hoti tou Theou hoi krataioi tēs gēs sphodra epērthēsan. » Peras, phēsin, hai pros ton patriarchēn Abraam elabon hyposcheseis. Hypescheto de tōn holōn ho Kyrios, en tǭ spermati autou eulogēsein panta ta ethnē. Toigartoi kai tauta, kai hoi toutōn archontes, tous patrōous katalipontes Theous, meta tou Theou ᾿Abraam synathroizontai, kai touton oikeion Theon onomazousin. Hypourgoi de tēs toutōn klēseōs hoi theioi apostoloi, tę̄ thaumatourgią to tēs theologias bebaiōsantes hypsos. Toutous gar hoi men Hebdomēkonta krataious, ho de ᾿Akylas thyreous, ho Theodotiōn kai ho Symmachos hyperaspismous prosēgoreusan. Dia pantōn de ou monon autōn to anarchon kai aēttēton, alla kai to tōn allōn dēloutai phylaktikon. Hoion gar tines thyreoi kai promachoi tōn pepisteukotōn genomenoi, ouk eiasan en tę̄ tōn deinōn prosbolę̄ rhagēnai tēn phalanga; alla tous polemious trepsamenoi, paianizein tois homopistois parengyōsi phaskontes, • Panta ta ethnē, krotēsate cheiras; alalaxate tǭ Theǭ en phōnę̄ agalliaseōs; hoti Kyrios hypsistos, phoberos, basileus megas epi pasan tēn gēn. »
"The rulers of the peoples were gathered with the God of Abraham; for the mighty ones of the earth belong to God; they were greatly exalted." "The promises to the patriarch Abraham," he says, "have been fulfilled." The Lord of all promised to bless all the nations in his seed. Therefore both these and their rulers, leaving their ancestral gods, gather with the God of Abraham and call him their own God. The divine apostles were the ministers of their calling, confirming the height of their theology by wonder-working. These the Seventy called mighty ones, Aquila shields, and Theodotion and Symmachus defenders. By all these is shown not only their own invincibility but also their protection of the others. For as shields and champions of the believers, they did not let the phalanx break in the assault of dangers, but routed the enemies and charge their fellow believers to sing a triumphal song, saying: "All you nations, clap your hands; shout to God with the voice of exultation; for the Lord Most High is fearsome, a great king over all the earth."
Chapter 47
47.1PG 80 80:1211
« Ψαλμὸς ᾠδῆς, τοῖς υἱοῖς Κορέ. Δευτέρα Σαββάτου.» Καὶ οὗτος ὁ ψαλμὸς ὡσαύτως τὴν αὐ· τὴν νίκην προαγορεύει, καὶ τῆς τοῦ Θεοῦ πόλεως τὴν ἰσχύν.
« Psalmos ǭdēs, tois huiois Kore. Deutera Sabbatou.» Kai houtos ho psalmos hōsautōs tēn au; tēn nikēn proagoreuei, kai tēs tou Theou poleōs tēn ischyn.
"A psalm of an ode, for the sons of Korah; for the second day of the week." This psalm too likewise foretells the same victory and the strength of the city of God.
47.2PG 80 80:1211
« Μέγας Κύριος, καὶ αἰνετὸς σφόδρα, ἐν πόλει τοῦ Θεοῦ ἡμῶν, ἐν ὅρει ἁγίῳ αὐτοῦ. • Καὶ ἤδη προειρήκαμεν, ὡς πόλιν πολλάκις ἡ θεία Γραφὴ οὐ τὴν οἰκοδομίαν, ἀλλὰ τὴν πολιτείαν καλεῖ· τοιγάρτοι καὶ νῦν μέγαν ἀποδεδείχθαι λέγει τῶν ὅλων τὸν Κύριον, διὰ τῶν ὑπ᾿ αὐτοῦ περὶ τὴν αὐτοῦ πόλιν γεγενημένων· ἣν ἐπίσημον ἀπέφηνε τῶν δογμάτων τὸ ὕψος, ὡς ἐπ᾿ ὄρους ὑψηλοῦ καὶ μεγίστου κειμένην. « Οὐ δύναται γὰρ, φησὶν ὁ Δεσπότης, κρυβῆναι πόλις ᾽ ἐπάνω ὄρους κειμένη.
« Megas Kyrios, kai ainetos sphodra, en polei tou Theou hēmōn, en horei hagiǭ autou. • Kai ēdē proeirēkamen, hōs polin pollakis hē theia Graphē ou tēn oikodomian, alla tēn politeian kalei; toigartoi kai nyn megan apodedeichthai legei tōn holōn ton Kyrion, dia tōn hyp᾿ autou peri tēn autou polin gegenēmenōn; hēn episēmon apephēne tōn dogmatōn to hypsos, hōs ep᾿ orous hypsēlou kai megistou keimenēn. « Ou dynatai gar, phēsin ho Despotēs, krybēnai polis ᾽ epanō orous keimenē.
"Great is the Lord and greatly to be praised, in the city of our God, on his holy mountain." We have already said that the divine Scripture often calls a city not the buildings but the commonwealth. Now, then, he says that the Lord of all has been shown great through what he has done for his city, which the height of its doctrines made conspicuous, as set on a high and very great mountain. "For a city set on a mountain," says the Lord, "cannot be hidden."
47.3PG 80 80:1211
« Εὐριζῶν ἀγαλλιάματι πάσης τῆς γῆς. » Ταύτην δὲ, φησὶν, ἐπ᾿ εὐφροσύνῃ πάσης τῆς γῆς, εὖ καὶ καλῶς καὶ παγίως ἐδείματο. Ὠκοδόμησε γὰρ αὐτὴν, φησὶν ὁ θεῖος ᾿Απόστολος, ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Ἰησοῦ Χριστοῦ. Καὶ αὐτὸς δὲ ὁ Κύριος πρὸς τὸν μακάριον ἔφη Πέτρον· « Καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν, καὶ πύλαι ᾄδου οὐ κατισχύσουσιν αὐτῆς. » Τὸ οὖν εὐριζῶν, ἀντὶ τοῦ παγίως θεμελιῶν· ὥστε αὐτὴν ἀτρεμὴ καὶ ἀσάλευτον διαμεῖναι. « Ὄρη Σιὼν τὰ πλευρὰ τοῦ βοῤῥᾶ, ἡ πόλις τοῦ βασιλέως τοῦ μεγάλου. » Καὶ μέντοι καὶ ὄρεσιν αὐτὴν περιέβαλεν, ὥστε τοῦ βοῤῥᾶ τὴν βλάβην διαφυγεῖν. « ᾿Ἀπὸ βοῤῥᾶ γὰρ, φησὶν, ἐκκαυθήσεται τὰ κακὰ ἐπὶ πᾶσαν τὴν γῆν· · καὶ πάλιν, τὸν βορράν ἐκδιώξω ἀφ᾽ ὑμῶν· καὶ τὸ Σιὼν δὲ ὄνομα ἐπὶ τῆς πνευματικῆς ὁ θεῖος Ἀπόστολος ἐδέξατο πόλεως. • Προσεληλύθατε γὰρ, φησὶν, ὄρει Σιών, καὶ πόλει Θεοῦ ζῶντός, Ἱερουσαλήμ ἐπουρανίῳ. › Ὄρη δὲ τὰ τὸν βοῤῥὰν ἐξελαύνοντα, καὶ φυλάττοντα τὴν πόλιν ἀλώβητον, εἴποι ἄν τις εἰκότως ἀποστόλους καὶ προφήτας, καὶ τὰς παντοδαπὰς ἐκείνων διδασκαλίας, καὶ πρὸς τούτοις τοὺς ἐφεστῶτας τοῖς πεπιστευκόσιν ἀγγέλους. « Παρεμβαλεῖ γὰρ, φησὶν, ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν, καὶ ῥύσεται αὐτούς. »
« Eurizōn agalliamati pasēs tēs gēs. » Tautēn de, phēsin, ep᾿ euphrosynę̄ pasēs tēs gēs, eu kai kalōs kai pagiōs edeimato. Ōkodomēse gar autēn, phēsin ho theios ᾿Apostolos, epi tǭ themeliǭ tōn apostolōn kai prophētōn, ontos akrogōniaiou autou Iēsou Christou. Kai autos de ho Kyrios pros ton makarion ephē Petron; « Kai epi tautę̄ tę̄ petrą oikodomēsō mou tēn Ekklēsian, kai pylai ądou ou katischysousin autēs. » To oun eurizōn, anti tou pagiōs themeliōn; hōste autēn atremē kai asaleuton diameinai. « Orē Siōn ta pleura tou borrha, hē polis tou basileōs tou megalou. » Kai mentoi kai oresin autēn periebalen, hōste tou borrha tēn blabēn diaphygein. « ᾿Apo borrha gar, phēsin, ekkauthēsetai ta kaka epi pasan tēn gēn; ; kai palin, ton borran ekdiōxō aph᾽ hymōn; kai to Siōn de onoma epi tēs pneumatikēs ho theios Apostolos edexato poleōs. • Proselēlythate gar, phēsin, orei Siōn, kai polei Theou zōntos, Hierousalēm epouraniǭ. › Orē de ta ton borrhan exelaunonta, kai phylattonta tēn polin alōbēton, eipoi an tis eikotōs apostolous kai prophētas, kai tas pantodapas ekeinōn didaskalias, kai pros toutois tous ephestōtas tois pepisteukosin angelous. « Parembalei gar, phēsin, angelos Kyriou kyklǭ tōn phoboumenōn auton, kai rhysetai autous. »
"Well rooted for the exultation of the whole earth." "He built this city well and firmly," he says, "for the gladness of the whole earth." For he built it, says the divine Apostle, on the foundation of the apostles and prophets, Jesus Christ himself being the cornerstone. And the Lord himself said to the blessed Peter, "And on this rock I will build my church, and the gates of Hades will not prevail against it." "Well rooting," then, means "firmly founding," so that it remains unshaken and immovable. "The mountains of Zion, the sides of the north, the city of the great king." "And indeed he surrounded it with mountains, so that it escapes the harm of the north." "For from the north," it says, "evils will be kindled upon all the earth"; and again, "I will drive the northerner from you." The divine Apostle also took the name Zion of the spiritual city: "For you have come," he says, "to Mount Zion and the city of the living God, the heavenly Jerusalem." The mountains that drive off the north and keep the city unharmed one might fittingly say are the apostles and prophets and their varied teachings, and besides the angels set over the believers: "For the angel of the Lord," it says, "will encamp around those who fear him and rescue them."
47.4PG 80 80:1211
«Ὁ Θεὸς ἐν ταῖς βάρεσιν αὐτῆς γινώσκεται, ὅταν ἀντιλαμβάνηται αὐτῆς. » Μία μέν ἐστι κατὰ πᾶσαν γῆν καὶ θάλασσαν Ἐκκλησία· διὸ προσευχόμενοι λέγομεν, Ὑπὲρ ἁγίας καὶ μόνης καθολικῆς καὶ ἀποστολικῆς Ἐκκλησίας τῆς ἀπὸ περάτων ἕως περάτων τῆς οἰκούμενης. Διήρηται δὲ πάλιν αὕτη κατὰ πόλεις, καὶ κώμας, καὶ ἀγρούς· ὃς βάρεις ὁ προφητικὸς προσηγόρευσε λόγος. "Ωσπερ ἑκάστη πόλις πολλὰς ἔνδοθεν οἰκίας ἔχει διηρημένας, μία δὲ ὅμως ὀνομάζεται πόλις· οὕτω μυρίαι καὶ ἀριθμοῦ κρείττους εἰσὶν ἐκκλησίαι, καὶ ἐν νήσοις, καὶ ἐν ἠπείροις· εἰς μίαν δὲ κοινῇ πᾶσαι τελοῦσι τῇ συμφωνίᾳ τῶν ἀληθῶν ἡνωμέναι δογμάτων. Ἐν ταύταις ἔφη τὸν τῶν ὅλων Θεὸν ἐπιφαίνεσθαι, τὴν οἰκείαν ἐπικουρίαν ὀρέγοντα · « Ὁ γὰρ Θεὸς ἐν ταῖς βάρεσιν αὐτῆς γινώσκεται, ὅταν ἀντιλαμβάνηται αὐτῆς. • Εἶτα τὰς ἐσομένας ἐπαναστάσεις προλέγει, καὶ τὴν τῶν πολεμίων μεταβολήν.
«Ho Theos en tais baresin autēs ginōsketai, hotan antilambanētai autēs. » Mia men esti kata pasan gēn kai thalassan Ekklēsia; dio proseuchomenoi legomen, Hyper hagias kai monēs katholikēs kai apostolikēs Ekklēsias tēs apo peratōn heōs peratōn tēs oikoumenēs. Diērētai de palin hautē kata poleis, kai kōmas, kai agrous; hos bareis ho prophētikos prosēgoreuse logos. "Ōsper hekastē polis pollas endothen oikias echei diērēmenas, mia de homōs onomazetai polis; houtō myriai kai arithmou kreittous eisin ekklēsiai, kai en nēsois, kai en ēpeirois; eis mian de koinę̄ pasai telousi tę̄ symphōnią tōn alēthōn hēnōmenai dogmatōn. En tautais ephē ton tōn holōn Theon epiphainesthai, tēn oikeian epikourian oregonta ; « Ho gar Theos en tais baresin autēs ginōsketai, hotan antilambanētai autēs. • Eita tas esomenas epanastaseis prolegei, kai tēn tōn polemiōn metabolēn.
"God is known in her palaces, when he takes her part." There is one church in all land and sea; therefore in prayer we say: "For the holy, only, catholic, and apostolic church, from one end of the world to the other." But it is divided again by cities, villages, and fields, which the prophetic word called palaces. As each city has many separate houses within it, yet is called one city, so there are countless churches beyond number, on islands and on continents, but all together make up one, united by agreement in true doctrines. In these he said the God of all appears, holding out his help: "For God is known in her palaces when he takes her part." Then he foretells the uprisings to come and the change of the enemies.
47.5PG 80 80:1213
« "Ὅτι ἰδοὺ οἱ βασιλεῖς τῆς γῆς συνήχθησαν, διήλθοσαν ἐπὶ τὸ αὐτό. Αὐτοὶ ἰδόντες οὕτως ἐθαύμασαν. » Συνέδραμον μὲν γὰρ ὡς πολεμήσοντες, θεασάμενοι δὲ τῆς πολεμουμένης τὸ ἄμαχον κατεπλάγησαν. • Ἐταράχθησαν γὰρ, φησὶν, ἐσαλεύθησαν.
« "Hoti idou hoi basileis tēs gēs synēchthēsan, diēlthosan epi to auto. Autoi idontes houtōs ethaumasan. » Synedramon men gar hōs polemēsontes, theasamenoi de tēs polemoumenēs to amachon kateplagēsan. • Etarachthēsan gar, phēsin, esaleuthēsan.
"For behold, the kings of the earth were gathered; they came together. They themselves, seeing, were thus amazed." They ran together to make war, but seeing the invincibility of the one they warred against, they were astounded. "For they were troubled," he says, "they were shaken."
47.7PG 80 80:1213
« Τρόμος ἐπελάβετο αὐτῶν. – Ἐκεῖ ὠδῖνες ὡς τικτούσης· ἐν πνεύματι βιαίῳ συντρίψεις πλοῖα Θαρσεῖς. » Θεασάμενοι, φησὶ, τὰ ἀῤῥαγῆ τῆς Ἐκκλησίας θεμέλια, καὶ καταμαθόντες τὸ τῆς προῤῥήσεως ἀψευδὲς, δέος καὶ φρίκην ἐδέξαντο, καθάπερ οἱ τὰ τῆς θαλάσσης διαπεραιούμενοι νῶτα, καὶ καταιγῖσι βαλλόμενοι, καὶ πανωλεθρίαν προσμένοντες. Οὗ δὴ χάριν τοῦ πολεμεῖν καὶ βάλλειν παυσάμενοι, αὐτοὶ κηρύττουσι τῆς πολεμουμένης τὴν δύναμιν, καὶ βοῶσι
« Tromos epelabeto autōn. – Ekei ōdines hōs tiktousēs; en pneumati biaiǭ syntripseis ploia Tharseis. » Theasamenoi, phēsi, ta arrhagē tēs Ekklēsias themelia, kai katamathontes to tēs prorrhēseōs apseudes, deos kai phrikēn edexanto, kathaper hoi ta tēs thalassēs diaperaioumenoi nōta, kai kataigisi ballomenoi, kai panōlethrian prosmenontes. Hou dē charin tou polemein kai ballein pausamenoi, autoi kēryttousi tēs polemoumenēs tēn dynamin, kai boōsi
"Trembling took hold of them; there were pains as of a woman in labor. With a violent wind you will shatter the ships of Tarshish." "Seeing the unbreakable foundations of the church," he says, "and learning the truthfulness of the prediction, they were seized with fear and shuddering, like those who cross the back of the sea, struck by storms and expecting utter ruin." For this reason, ceasing to make war and attack, they themselves proclaim the power of the one they warred against, and cry:
47.9PG 80 80:1213
« Καθάπερ ἠκούσαμεν, οὕτως καὶ εἴδομεν· ἐν πόλει Κυρίου τῶν δυνάμεων, ἐν πόλει τοῦ Θεοῦ ἡμῶν. » Τὰς γὰρ περὶ αὐτῆς προῤῥήσεις οὐ βουλόμενοι δέχεσθαι, δι' αὐτῶν τε ἐθεασάμεθα τῶν πραγμάτων τὴν ἐκείνων ἀλήθειαν. « Ὁ Θεὸς ἐθεμελίωσεν αὐτὴν εἰς τὸν αἰῶνα. • Αὐτοῦ γάρ ἐστι φωνή, «Ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω τὴν Ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς. » Οὕτω δείξας ὁ προφητικὸς λόγος τὴν τῶν πολεμίων μεταβολὴν, προλέγει λοιπὸν ὁποίοις οἱ τῆς σωτηρίας τετυχηκότες χρήσονται λόγοις, τὸν εὐεργέτην ὑμνοῦντες.
« Kathaper ēkousamen, houtōs kai eidomen; en polei Kyriou tōn dynameōn, en polei tou Theou hēmōn. » Tas gar peri autēs prorrhēseis ou boulomenoi dechesthai, di' autōn te etheasametha tōn pragmatōn tēn ekeinōn alētheian. « Ho Theos ethemeliōsen autēn eis ton aiōna. • Autou gar esti phōnē, «Epi tautę̄ tę̄ petrą oikodomēsō tēn Ekklēsian, kai pylai hądou ou katischysousin autēs. » Houtō deixas ho prophētikos logos tēn tōn polemiōn metabolēn, prolegei loipon hopoiois hoi tēs sōtērias tetychēkotes chrēsontai logois, ton euergetēn hymnountes.
"As we have heard, so we have also seen, in the city of the Lord of the powers, in the city of our God." "For though we did not wish to accept the predictions about it, we have seen their truth through the events themselves." "God has founded it forever." For his is the voice: "On this rock I will build the church, and the gates of Hades will not prevail against it." Having thus shown the change of the enemies, the prophetic word next foretells what words those who have obtained salvation will use in hymning their benefactor.
47.10PG 80 80:1213
Ὑπελάβομεν, ὁ Θεὸς, τὸ ἔλεός σου ἐν μέσῳ τοῦ λαοῦ σου. » Προσδεχόμεθα, φησί, ταύτην σου τὴν ἐπικουρίαν, ὦ Δέσποτα, τῶν σῶν ἐπαγγελιῶν εἰδότες τὸ ἀψευδές. Σὺ γὰρ εἶπας· « Μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος. »
Hypelabomen, ho Theos, to eleos sou en mesǭ tou laou sou. » Prosdechometha, phēsi, tautēn sou tēn epikourian, ō Despota, tōn sōn epangeliōn eidotes to apseudes. Sy gar eipas; « Meth' hymōn eimi pasas tas hēmeras, heōs tēs synteleias tou aiōnos. »
"We have received, O God, your mercy in the midst of your people." "We accept this help of yours, Master," he says, "knowing the truthfulness of your promises. For you said, I am with you always, to the end of the age."
47.11PG 80 80:1215
« Κατὰ τὸ ὄνομά σου, ὁ Θεὸς, οὕτως καὶ ἡ αἴνεσίς σου ἐπὶ τὰ πέρατα τῆς γῆς. » Οἱ ψευδώνυμοι θεοὶ οὐκ ἔχουσι συμβαίνουσαν τῇ προσηγορίᾳ τὴν δύναμιν· οὐ γάρ εἰσιν ὃ καλοῦνται. Τῷ δὲ σῷ ὀνόματι, Δέσποτα, ἕπεται τὰ ἔργα κηρύττοντα τὴν τῆς προσηγορίας ἀλήθειαν. Οὗ δὴ χάριν δικαίως σοι παρὰ πάσης τῆς οἰκουμένης ὁ ὕμνος προσφέρεται. Ὡς γὰρ ἁπάντων Θεὸς, οὕτω παρὰ πάντων ὑμνεῖται. « Δικαιοσύνης πλήρης ἡ δεξιά σου. Δικαίᾳ γὰρ ψήφῳ χρησάμενος, τοὺς καθ' ἡμῶν ἐπαναστάντας πολεμίους ἐσκέδασας.
« Kata to onoma sou, ho Theos, houtōs kai hē ainesis sou epi ta perata tēs gēs. » Hoi pseudōnymoi theoi ouk echousi symbainousan tę̄ prosēgorią tēn dynamin; ou gar eisin ho kalountai. Tǭ de sǭ onomati, Despota, hepetai ta erga kēryttonta tēn tēs prosēgorias alētheian. Hou dē charin dikaiōs soi para pasēs tēs oikoumenēs ho hymnos prospheretai. Hōs gar hapantōn Theos, houtō para pantōn hymneitai. « Dikaiosynēs plērēs hē dexia sou. Dikaią gar psēphǭ chrēsamenos, tous kath' hēmōn epanastantas polemious eskedasas.
"As is your name, O God, so is your praise to the ends of the earth." "The falsely named gods do not have power matching their title, for they are not what they are called. But your name, Master, is followed by works that proclaim the truth of the title. For this reason the hymn is justly offered to you by the whole world; for as you are God of all, so you are hymned by all." "Your right hand is full of righteousness." "For using a just verdict, you scattered the enemies who rose up against us."
47.12PG 80 80:1215
« Εὐφρανθήτω ὅρος Σιὼν, καὶ ἀγαλλιάσθωσαν αἱ θυγατέρες τῆς Ἰουδαίας, ἕνεκα τῶν κριμάτων σου, Κύριε.» Ὄρος Σιὼν τοὺς τὸ ὕψος τῆς θεολογίας πεπιστευμένους ἐκάλεσε· θυγατέρας δὲ τῆς Ἰουδαίας, τὰς κατὰ τὴν οἰκουμένην ἕκκλησίας, ὡς ἀπὸ τῶν ἀποστόλων παγείσας, οἱ ἐξ Ἰουδαίων κατῆγον τὸ γένος. Παρεγγυᾷ δὲ καὶ τοῖς κηρύττουσι, καὶ τοῖς ἀκούουσιν, εὐφραίνεσθαι καὶ γανυεσθαι, ἕνεκα τῶν δικαίων τοῦ Θεοῦ κριμάτων, οἷς χρησάμενος τὴν τῆς οἰκουμένης ἐπραγματεύσατο σωτηρίαν.
« Euphranthētō horos Siōn, kai agalliasthōsan hai thygateres tēs Ioudaias, heneka tōn krimatōn sou, Kyrie.» Oros Siōn tous to hypsos tēs theologias pepisteumenous ekalese; thygateras de tēs Ioudaias, tas kata tēn oikoumenēn hekklēsias, hōs apo tōn apostolōn pageisas, hoi ex Ioudaiōn katēgon to genos. Parengyą de kai tois kēryttousi, kai tois akouousin, euphrainesthai kai ganyesthai, heneka tōn dikaiōn tou Theou krimatōn, hois chrēsamenos tēn tēs oikoumenēs epragmateusato sōtērian.
"Let Mount Zion be glad, and let the daughters of Judea exult, because of your judgments, O Lord." He called Mount Zion those entrusted with the height of theology, and the daughters of Judea the churches throughout the world, as planted by the apostles, who traced their race from the Jews. He charges both preachers and hearers to rejoice and be glad because of God's just judgments, by which he worked the salvation of the world.
47.13PG 80 80:1215
Κυκλώσατε Σιών, καὶ περιλάβετε αὐτὴν, διηγήσασθε ἐν τοῖς πύργοις αὐτῆς. Θέσθε τὰς καρδίας ὑμῶν εἰς τὴν δύναμιν αὐτῆς, καὶ καταδιέλεσθε τὰς βάρεις αὐτῆς. • Σιών πάλιν καλεί τὸ εὐσεβὲς πολίτευμα, τουτέστι τὴν κατὰ τὴν οἰκουμένην Ἐκκλησίαν. Πύργους δὲ αὐτῆς, τοὺς τῆς ἄκρας ἀρετῆς ἐπειλημμένους, καὶ τὴν τῶν ἀγγέλων πολιτείαν ἐπὶ γῆς μιμουμένους, οἱ πύργων δίκην κυκλοῦσιν αὐτὴν καὶ φυλάττουσι. Βάρεις δὲ πάλιν, ὡς καὶ ἤδη προειρήκαμεν, τὰς κατὰ πόλεις, καὶ κώμας, καὶ ἀγροὺς διῃρημένας Ἐκκλησίας · τὴν γὰρ αὐτὴν καὶ μίαν λέγει, καὶ πολλάς. Παρεγγυᾷ τοίνυν ὁ προφητικὸς λόγος, ἡ τοῦ παναγίου Πνεύματος χάρις, τοῖς τὸ σωτήριον κήρυγμα πιστευθεῖσι, περινοστεῖν καὶ διατρέχειν, καὶ τοὺς τε πύργους στηρίζειν τῇ διδασκαλίᾳ, τήν τε ἄλλην αὐτῆς δύναμιν βεβαιοῦν, πρὸς δὲ τούτοις καὶ διανείμασθαι τὴν τῶν Ἐκκλησιῶν ἐπιμέλειαν· δὲ δὴ καὶ ἐν τῷ τεσσαρακοστῷ πέμπτῳ ψαλμῷ προειρήκαμεν". Τοῦτο γὰρ καὶ ἐνταῦθα παρεγγυᾷ · « Καταδιέλεσθε τὰς βάρεις αὐτῆς· · ὥστε τοῦτον μὲν· ταύτης, ἐκεῖνον δὲ ἐκείνης προμηθεῖσθαι τῆς Ἐκκλησίας, καὶ ἑκάστῃ ἐπιστῆναι τὸν γεωργοῦντα · καὶ τὴν προσήκουσαν ποιούμενον ἐπιμέλειαν. Καὶ τοῦτο οὐχ ἅπαξ, οὐδὲ δὶς, ἀλλὰ καθ᾽ ἑκάστην γενεὰν ἐπιτελεῖσθαι κελεύει. Διὸ' δὴ καὶ ἐπήγαγεν · • Ὅπως ἂν διηγήσησθε εἰς γενεὰν ἑτέραν. Ὅτι οὗτός ἐστιν ὁ Θεὸς ἡμῶν εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. Αὐτὸς ποιμανεῖ ἡμᾶς εἰς τοὺς αἰῶνας. » Χρὴ γὰρ γενεὰν ἑκάστην τῇ μετ᾿ αὐτὴν παραδιδόναι, ἃ παρὰ τῆς προτέρας παρειλήφαμεν, ὥστε ἐν ἁπάσαις ταῖς γενεαῖς διαπορθμευθῆναι τὸ σωτήριον κήρυγμα, καὶ γνῶναι πάντας ἀνθρώπους, ὅτι οὗτος ἡμῶν καὶ Θεὸς καὶ Κύριος, καὶ ποιμὴν ἀγαθὸς, καὶ αἰώνιος. Ἐπειδὴ γὰρ εἶπε, « Καταδιέλεσθε τὰς βάρεις αὐτῆς, » καὶ τὸ ποιμαίνειν αὐτοῖς ἐνεχείρισεν, ἀναγκαίως ἐδίδαξεν, ὅτι εἶς ὁ ποιμὴν ὁ καλὸς, ὁ τὴν ψυχὴν αὐτοῦ τεθεικὼς ὑπὲρ τῶν προβάτων, εἰς αἰῶνα ποιμαίνων, καὶ ποιμαίνων οὐ μόνον τὰ πρόβατα, ἀλλὰ καὶ τοὺς τῶν προβάτων καλουμένους νομέας.
Kyklōsate Siōn, kai perilabete autēn, diēgēsasthe en tois pyrgois autēs. Thesthe tas kardias hymōn eis tēn dynamin autēs, kai katadielesthe tas bareis autēs. • Siōn palin kalei to eusebes politeuma, toutesti tēn kata tēn oikoumenēn Ekklēsian. Pyrgous de autēs, tous tēs akras aretēs epeilēmmenous, kai tēn tōn angelōn politeian epi gēs mimoumenous, hoi pyrgōn dikēn kyklousin autēn kai phylattousi. Bareis de palin, hōs kai ēdē proeirēkamen, tas kata poleis, kai kōmas, kai agrous dię̄rēmenas Ekklēsias ; tēn gar autēn kai mian legei, kai pollas. Parengyą toinyn ho prophētikos logos, hē tou panagiou Pneumatos charis, tois to sōtērion kērygma pisteutheisi, perinostein kai diatrechein, kai tous te pyrgous stērizein tę̄ didaskalią, tēn te allēn autēs dynamin bebaioun, pros de toutois kai dianeimasthai tēn tōn Ekklēsiōn epimeleian; de dē kai en tǭ tessarakostǭ pemptǭ psalmǭ proeirēkamen". Touto gar kai entautha parengyą ; « Katadielesthe tas bareis autēs; ; hōste touton men; tautēs, ekeinon de ekeinēs promētheisthai tēs Ekklēsias, kai hekastę̄ epistēnai ton geōrgounta ; kai tēn prosēkousan poioumenon epimeleian. Kai touto ouch hapax, oude dis, alla kath᾽ hekastēn genean epiteleisthai keleuei. Dio' dē kai epēgagen ; • Hopōs an diēgēsēsthe eis genean heteran. Hoti houtos estin ho Theos hēmōn eis ton aiōna, kai eis ton aiōna tou aiōnos. Autos poimanei hēmas eis tous aiōnas. » Chrē gar genean hekastēn tę̄ met᾿ autēn paradidonai, ha para tēs proteras pareilēphamen, hōste en hapasais tais geneais diaporthmeuthēnai to sōtērion kērygma, kai gnōnai pantas anthrōpous, hoti houtos hēmōn kai Theos kai Kyrios, kai poimēn agathos, kai aiōnios. Epeidē gar eipe, « Katadielesthe tas bareis autēs, » kai to poimainein autois enecheirisen, anankaiōs edidaxen, hoti eis ho poimēn ho kalos, ho tēn psychēn autou tetheikōs hyper tōn probatōn, eis aiōna poimainōn, kai poimainōn ou monon ta probata, alla kai tous tōn probatōn kaloumenous nomeas.
"Encircle Zion and embrace her; tell of it in her towers. Set your hearts on her strength, and divide up her palaces." Again he calls Zion the pious commonwealth, that is, the church throughout the world. Her towers are those who have attained the height of virtue and imitate on earth the way of life of the angels, who surround and guard her like towers. Palaces again, as we have said already, are the churches divided by cities, villages, and fields; for he calls her both one and many. The prophetic word, then, the grace of the all-holy Spirit, charges those entrusted with the saving preaching to go around and run about, to strengthen the towers with teaching, to confirm the rest of her strength, and besides to divide among themselves the care of the churches, which we have said already in the forty-fifth psalm. For this is what he charges here too: "Divide up her palaces," so that one cares for this church and another for that, and over each is set the one who tills it and gives it suitable care. And he bids this be done not once or twice but in every generation. That is why he added: "So that you may tell it to another generation. For this is our God forever and ever; he will shepherd us forever." For each generation must hand on to the one after it what we have received from the one before, so that the saving preaching is carried through all generations and all people know that he is our God and Lord, the good shepherd, and eternal. For since he said, "Divide up her palaces," and entrusted them with shepherding, he necessarily taught that there is one good shepherd, who laid down his life for the sheep, who shepherds forever, and who shepherds not only the sheep but also those called the shepherds of the sheep.
Chapter 48
48.1PG 80 80:1217
« Εἰς τὸ τέλος, τοῖς υἱοῖς Κορὲ ψαλμός.» Ὁ θεῖος τῶν ἀποστόλων χορὸς καὶ ἤδη τοῖς ἔθνεσι παρηγγύησε τὸν ἐπινίκιον ὕμνον προσενεγκεῖν τῷ Θεῷ· καὶ νῦν ὡσαύτως τοῖς αὐτοῖς ἔθνεσι προσφέρει παραίνεσιν, προσθεῖναι τῇ πίστει τοῦ βίου τὴν ἀρετήν. Καὶ διδάσκει τοῦ πλούτου τὸ μάταιον, καὶ τῆς τοῦ κόσμου σοφίας τὸ ἀκερδές. Προλέγει δὲ καὶ τὴν ἐσομένην κρίσιν, καὶ τὴν ἀξίαν ἀντίδοσιν. Διὰ τοῦτο καὶ εἰς τὸ τέλος ὁ ψαλμὸς ἐπιγέγραπται, ὡς παντὸς τοῦ βίου τὸ τέλος προαγορεύων.
« Eis to telos, tois huiois Kore psalmos.» Ho theios tōn apostolōn choros kai ēdē tois ethnesi parēngyēse ton epinikion hymnon prosenenkein tǭ Theǭ; kai nyn hōsautōs tois autois ethnesi prospherei parainesin, prostheinai tę̄ pistei tou biou tēn aretēn. Kai didaskei tou ploutou to mataion, kai tēs tou kosmou sophias to akerdes. Prolegei de kai tēn esomenēn krisin, kai tēn axian antidosin. Dia touto kai eis to telos ho psalmos epigegraptai, hōs pantos tou biou to telos proagoreuōn.
"To the end; a psalm for the sons of Korah." The divine choir of the apostles had already charged the nations to offer the victory hymn to God; and now likewise it offers the same nations an exhortation to add virtue of life to faith. It teaches the vanity of wealth and the unprofitableness of the wisdom of the world. It also foretells the coming judgment and the fitting recompense. For this reason the psalm is titled "to the end," as foretelling the end of all life.
48.2PG 80 80:1217
« ᾿Ακούσατε ταῦτα, πάντα τὰ ἔθνη, ἐνωτίσασθε, πάντες οἱ κατοικοῦντες τὴν οἰκουμένην. » Ὅτι μόνοις Ἰουδαίοις οἱ προφῆται διδασκαλίαν προσέφερον, παντί που δῆλον· ἀλλ᾽ ἐνταῦθα ὁ προφητικὸς λόγος τὴν οἰκουμένην πᾶσαν εἰς ἀκρόασιν συνεγείρει. Τοῦτο δὲ τῆς ἀποστολικῆς χάριτος ἴδιον · αὐτοῖς γὰρ τὴν τῶν ἁπάντων ἐθνῶν ὁ Δεσπότης Χριστὸς ἐνεχείρισε σωτηρίαν. « Πορευθέντες γὰρ, φησί, μαθητεύσατε πάντα τὰ ἔθνη.» Δῆλον τοίνυν ὡς ἐξ αὐτῶν οἱ λόγοι προσφέρονται, οὐκ Ἰουδαίοις μόνοις, οὐδὲ τοῖσδε ἢ τοῖσδε τοῖς ἔθνεσιν, ἀλλὰ πάσῃ τῇ τῶν ἀνθρώπων φύσει.
« ᾿Akousate tauta, panta ta ethnē, enōtisasthe, pantes hoi katoikountes tēn oikoumenēn. » Hoti monois Ioudaiois hoi prophētai didaskalian prosepheron, panti pou dēlon; all᾽ entautha ho prophētikos logos tēn oikoumenēn pasan eis akroasin synegeirei. Touto de tēs apostolikēs charitos idion ; autois gar tēn tōn hapantōn ethnōn ho Despotēs Christos enecheirise sōtērian. « Poreuthentes gar, phēsi, mathēteusate panta ta ethnē.» Dēlon toinyn hōs ex autōn hoi logoi prospherontai, ouk Ioudaiois monois, oude toisde ē toisde tois ethnesin, alla pasę̄ tę̄ tōn anthrōpōn physei.
"Hear these things, all you nations; give ear, all who inhabit the world." That the prophets offered teaching to the Jews alone is plain to all; but here the prophetic word rouses the whole world to listen. This is proper to the apostolic grace; for to them Christ the Lord entrusted the salvation of all the nations: "Go," he says, "and make disciples of all the nations." It is plain, then, that the words are offered by them, not to the Jews alone, nor to this or that nation, but to all human nature.
48.3PG 80 80:1217
« Οἵ τε γηγενεῖς, καὶ υἱοὶ τῶν ἀνθρώπων.» Τινὲς γηγενεῖς τὸν ᾿Ἀδὰμ καὶ τὴν Εὔαν ἐκάλεσαν, ὡς ἐκ γῆς διαπλασθέντας, καὶ οὐκ ἐκ συνουσίας φύντας. ᾿Αλλὰ πόῤῥω τῆς ἀληθείας ὁ λόγος. Οὐ γὰρ τοῖς ἤδη τετελευτηκόσιν, ἀλλὰ τοῖς ἔτι ζῶσι προσφέρουσι τὴν παραίνεσιν. Τοὺς διαφόρους τοίνυν αἰνίττεται βίους· οἱ μὲν γὰρ τὰς πόλεις οἰκοῦσιν, οἱ δὲ ἀγροὺς καὶ κώμας, περὶ τὴν γεωργίαν ἐσχολακότες. Καὶ οἱ μὲν γὰρ ἡμερώτεροι τῶν ἀνθρώπων, οἱ δὲ ἀγριώτεροι· καὶ οἱ μὲν λογικώτερον ζῶσιν, οἱ δὲ θηριωδέστερον τὰς ἐρήμους οἰκοῦσιν· οἱ μὲν ἁμαξόβιοι προσαγορευόμενοι, οἱ δὲ σκηναῖς ἀντ᾿ οἰκιῶν κεχρημένοι. Τούτους οἶμαι γηγενεῖς ὀνομάζεσθαι, ὡς τῆς λογικωτέρας ἀφεστηκότας ζωῆς. ᾿Αντὶ τοῦ, ῞Απαντες ἄνθρωποι, τῶν λεγομένων ἀκούσατε, ἀστοὶ καὶ χωριτικοί, ἡμερώτεροι καὶ ἀγριώτεροι, καὶ κοινῇ πάντες καὶ ἰδίᾳ. Οὕτω γὰρ καὶ ὁ Σύμμαχος ἡρμήνευσεν. Ἀντὶ γὰρ τοῦ, οἱ γηγενεῖς καὶ υἱοὶ τῶν ἀνθρώπων, ἡ ἀνθρωπότης, εἶπε, καὶ προσέτι υἱοὶ ἑκάστου ἀνδρὸς, ἀντὶ τοῦ, Καὶ κοινῇ ἡ φύσις ἀκουσάτω τῶν λεγομένων, καὶ ἰδίᾳ ἕκαστος τὴν ὠφέλειαν καρπούσθω. « Ἐπὶ τὸ αὐτὸ πλούσιος καὶ πένης. » Κατὰ τ᾿ αὐτὸ καὶ οἱ πλούτῳ κομῶντες, καὶ οἱ πενίᾳ συζῶντες, τὴν παραίνεσιν δέξασθαι. Πλούτου γὰρ καὶ πενίας ὁ διδασκαλικὸς λόγος οὐκ οἶδε διαφοράν.
« Hoi te gēgeneis, kai huioi tōn anthrōpōn.» Tines gēgeneis ton ᾿Adam kai tēn Euan ekalesan, hōs ek gēs diaplasthentas, kai ouk ek synousias phyntas. ᾿Alla porrhō tēs alētheias ho logos. Ou gar tois ēdē teteleutēkosin, alla tois eti zōsi prospherousi tēn parainesin. Tous diaphorous toinyn ainittetai bious; hoi men gar tas poleis oikousin, hoi de agrous kai kōmas, peri tēn geōrgian escholakotes. Kai hoi men gar hēmerōteroi tōn anthrōpōn, hoi de agriōteroi; kai hoi men logikōteron zōsin, hoi de thēriōdesteron tas erēmous oikousin; hoi men hamaxobioi prosagoreuomenoi, hoi de skēnais ant᾿ oikiōn kechrēmenoi. Toutous oimai gēgeneis onomazesthai, hōs tēs logikōteras aphestēkotas zōēs. ᾿Anti tou, ῾Apantes anthrōpoi, tōn legomenōn akousate, astoi kai chōritikoi, hēmerōteroi kai agriōteroi, kai koinę̄ pantes kai idią. Houtō gar kai ho Symmachos hērmēneusen. Anti gar tou, hoi gēgeneis kai huioi tōn anthrōpōn, hē anthrōpotēs, eipe, kai proseti huioi hekastou andros, anti tou, Kai koinę̄ hē physis akousatō tōn legomenōn, kai idią hekastos tēn ōpheleian karpousthō. « Epi to auto plousios kai penēs. » Kata t᾿ auto kai hoi ploutǭ komōntes, kai hoi penią syzōntes, tēn parainesin dexasthai. Ploutou gar kai penias ho didaskalikos logos ouk oide diaphoran.
"Both earthborn and sons of men." Some called Adam and Eve earthborn, as formed from earth and not born of intercourse. But the saying is far from the truth. For they offer the exhortation not to those already dead but to those still living. He hints, then, at the different ways of life. Some live in cities, others in fields and villages, occupied with farming; some people are more civilized, others wilder; some live more rationally, others dwell more like beasts in the deserts, some called wagon-dwellers, others using tents instead of houses. These, I think, are named earthborn, as removed from the more rational life. That is: "All you people, hear what is said, townsfolk and country folk, more civilized and wilder, all in common and each individually." So too Symmachus rendered. For instead of "earthborn and sons of men" he said "humankind, and also sons of each man"; that is: "Let the nature in common hear what is said, and let each individually reap the benefit." "Rich and poor together." Both those who pride themselves on wealth and those who live with poverty are to receive the exhortation alike. For the word of teaching knows no difference of wealth and poverty.
48.4PG 80 80:1219
«Τὸ στόμα μου λαλήσει σοφίαν, καὶ ἡ μελέτη τῆς καρδίας μου σύνεσιν. Κλινῶ εἰς παραβολὴν τὸ οὖς μου· ἀνοίξω ἐν ψαλτηρίῳ τὸ πρόβλημά μου.» Σοφίας, φησί, μεστὰ τὰ παρ᾿ ἐμοῦ προσφερόμενα ῥήματα· μεμάθηκα δὲ ταῦτα τοῖς ἐν βάθεσι κεκρυμμένοις τοῦ Κυρίου λόγοις τὴν ἀκοὴν ὑποθείς». "Α δὲ διὰ τῆς ἀκοῆς ἐδεξάμην, ταῦτα ὡς δι᾽ ὀργάνου προφέρω τῆς γλώττης. Βούλεται δὲ εἰπεῖν, ὅτι Οὐδὲν ἴδιον φθέγγομαι, ἀλλὰ τῆς θείας εἰμὶ χάριτος ὅργανον. Παραβολὰς δὲ καλεῖ τοὺς αἰνιγματώδεις λόγους. Καὶ γὰρ ὁ Κύριος παραβολικῶς τοῖς ὄχλοις διαλεγόμενος , τοῖς ἀποστόλοις κατ' οἶκον τούτων τὰς ἑρμηνείας προσέφερεν. [ Διὸ ἐξ αὐτῶν τοῦ προσώπου καὶ οἱ ἔμπροσθεν ἀνεφωνοῦντο ψαλμοί.· Ὁ τοίνυν χορὸς ὁ ἀποστολικὸς τὴν σοφίαν τοῦ Θεοῦ, δηλαδὴ τὸν Χριστόν· Χριστὸς γὰρ Θεοῦ δύναμις καὶ Θεοῦ σοφία· διὰ στόματος φέρων, ἔλεγε, « Τὸ στόμα μου λαλήσει σοφίαν ·· ἐπειδὴ τὸν Χριστὸν θεολογοῦντες εἰς πᾶν γένος ἀνθρώπων ἐκήρυττον τῷ ἑαυτῶν στόματι. Τὰ δὲ τῆς διανοίας αὐτῶν οὐδὲν ἕτερον ἢ συνέσεις ἐμελέτα. Οὕτω δὲ αὐτῶν ἠκόνητο πρὸς σύνεσιν ὁ νοῦς, ὡς τὰς παραβολὰς τοῦ Σωτῆρος ἡμῶν τὰς ἐν τοῖς Εὐαγγελίοις φερομένας συνεῖγοῦν, μετὰ τὴν ἔκθεσιν τῶν παραβολῶν, ὁ μὲν Σωτήρ ἠρώτα αὐτοὺς λέγων, « Συνήκατε ταῦτα πάντα; » οἱ δὲ λέγουσιν αὐτῷ, Ναί. Ἡ καρδία τοίνυν αὐτῶν ἐμελέτα συνέσεις. Εἶτ᾿ ἐπὶ τούτοις ἀνοίξω ἐν ψαλτηρίῳ τὸ πρόβλημά μου. Ἐγὼ μὲν γὰρ, φησὶ, ἀκονήσας τὸ διανοητικόν μου εἰς σύνεσιν τῶν σωτηρίων παραβολῶν δεδύνημαι ἐπακολουθῆσαι τῇ ἐμφερομένῃ ἐν αὐταῖς διανοίᾳ· τοῖς δὲ μὴ τοῦτο πράττειν δυναμένοις διὰ νηπιότητα, ἀνοίξω τὰ κεκρυμμένα καὶ διασαφήσω τὰ προβλήματα καὶ τὰς παραβολάς· καὶ ταῦτα πράξω διὰ τοῦ ἐμοῦ ψαλτηρίου τοῦ σωματικοῦ δηλαδὴ ὀργάνου, ὅπερ ὄργανον τῆς ἐνοικούσης ἐν αὐτῷ ψυχῆς τυγχάνον ἀντὶ Ψαλτηρίου αὐτῇ παραδέδοται, πρὸς τὸ ἀνακρούεσθαι ἐν αὐτῷ τῷ Θεῷ τοὺς ὕμνους καὶ ἀναπέμπειν ἕκαστον αἰσθητήριον, καὶ μέλος καὶ μέρος τοῦ σώματος ἐπιστημόνως κινοῦσαν. ] Ταῦτα ὡς ἐν προοιμίῳ διεξελθὼν, ἄρχεται λοιπὸν τῆς παραινέσεως.
«To stoma mou lalēsei sophian, kai hē meletē tēs kardias mou synesin. Klinō eis parabolēn to ous mou; anoixō en psaltēriǭ to problēma mou.» Sophias, phēsi, mesta ta par᾿ emou prospheromena rhēmata; memathēka de tauta tois en bathesi kekrymmenois tou Kyriou logois tēn akoēn hypotheis». "A de dia tēs akoēs edexamēn, tauta hōs di᾽ organou propherō tēs glōttēs. Bouletai de eipein, hoti Ouden idion phthengomai, alla tēs theias eimi charitos horganon. Parabolas de kalei tous ainigmatōdeis logous. Kai gar ho Kyrios parabolikōs tois ochlois dialegomenos , tois apostolois kat' oikon toutōn tas hermēneias prosepheren. [ Dio ex autōn tou prosōpou kai hoi emprosthen anephōnounto psalmoi.; Ho toinyn choros ho apostolikos tēn sophian tou Theou, dēladē ton Christon; Christos gar Theou dynamis kai Theou sophia; dia stomatos pherōn, elege, « To stoma mou lalēsei sophian ;; epeidē ton Christon theologountes eis pan genos anthrōpōn ekērytton tǭ heautōn stomati. Ta de tēs dianoias autōn ouden heteron ē syneseis emeleta. Houtō de autōn ēkonēto pros synesin ho nous, hōs tas parabolas tou Sōtēros hēmōn tas en tois Euangeliois pheromenas syneigoun, meta tēn ekthesin tōn parabolōn, ho men Sōtēr ērōta autous legōn, « Synēkate tauta panta? » hoi de legousin autǭ, Nai. Hē kardia toinyn autōn emeleta syneseis. Eit᾿ epi toutois anoixō en psaltēriǭ to problēma mou. Egō men gar, phēsi, akonēsas to dianoētikon mou eis synesin tōn sōtēriōn parabolōn dedynēmai epakolouthēsai tę̄ empheromenę̄ en autais dianoią; tois de mē touto prattein dynamenois dia nēpiotēta, anoixō ta kekrymmena kai diasaphēsō ta problēmata kai tas parabolas; kai tauta praxō dia tou emou psaltēriou tou sōmatikou dēladē organou, hoper organon tēs enoikousēs en autǭ psychēs tynchanon anti Psaltēriou autę̄ paradedotai, pros to anakrouesthai en autǭ tǭ Theǭ tous hymnous kai anapempein hekaston aisthētērion, kai melos kai meros tou sōmatos epistēmonōs kinousan. ] Tauta hōs en prooimiǭ diexelthōn, archetai loipon tēs paraineseōs.
"My mouth will speak wisdom, and the meditation of my heart understanding. I will incline my ear to a parable; I will open my problem on the harp." "The words I offer," he says, "are full of wisdom; I learned them by submitting my hearing to the words of the Lord hidden in the depths. What I received through hearing I utter through the tongue as through an instrument." He means: "I utter nothing of my own, but I am an instrument of divine grace." He calls enigmatic words parables. For the Lord too, speaking to the crowds in parables, gave the apostles their interpretations at home. [For this reason the earlier psalms too were uttered in their person. The apostolic choir, then, bearing in its mouth the wisdom of God, that is, Christ (for Christ is the power of God and the wisdom of God), said, "My mouth will speak wisdom," since, speaking of Christ as God, they proclaimed him to every race of people with their own mouth. And their mind meditated nothing other than understanding. Their mind was so sharpened for understanding as to understand the Savior's parables recorded in the Gospels; at any rate, after the setting out of the parables, the Savior asked them, saying, "Have you understood all these things?" and they said to him, Yes. Their heart, then, meditated understanding. Then on this: "I will open my problem on the harp." "For I," he says, "having sharpened my understanding for the comprehension of the saving parables, have been able to follow the sense contained in them; but for those who cannot do this because of their infancy I will open what is hidden and make clear the problems and parables. And I will do this through my harp, that is, the bodily instrument, which, being the instrument of the soul dwelling in it, has been given to it as a harp, so that on it the soul may strike up hymns to God and send them up, moving each sense and member and part of the body skillfully."] Having gone through these things as a preface, he next begins the exhortation.
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«Ινατί φοβοῦμαι ἐν ἡμέρᾳ πονηρᾷ; ἡ ἀνομία τῆς πτέρνης μου κυκλώσει με.» Δέδια καὶ τρέμω τὴν ἡμέραν τῆς ἀνταποδόσεως, ἐν ᾗ ὁ δίκαιος Κριτὴς ἀνταποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. [Τοῦτο δὲ γνόντες καὶ αὐτοὶ τὸν τοιοῦτον πρὸ ὀφθαλμῶν ἀναλάβετε φόβον. Εἰ γὰρ ἐγὼ ὁ δεδυνημένος εἰπεῖν, Τὸ στόμα μου λαλήσει σοφίαν, καὶ ἡ μελέτη τῆς καρδίας μου συνέσεις, κλινῶ εἰς παραβολὴν τὸ οὖς μου, μετὰ ταῦτα ἔμφοβός εἰμι καὶ ἔντρομος· διατί οὐχὶ καὶ ὑμεῖς; Εἱ δὲ τις πυνθάνοιτο ἱνατί φοβοῦμαι, ἀκουέτω μετὰ παῤῥησίας· ἔστι τις ἡμέρα πονηρὰ περὶ ἧς μυρία ἐν ταῖς προφητικαῖς ἀναφωνεῖται Γραφαῖς.] Αἴτιος δέ μοι τοῦ δέους ὁ παράνομος βίος, δι' ὃν τῆς εὐθείας ἐξετράπην ὁδοῦ. Τὴν γὰρ πτέρναν ἔνιοι μὲν τοῦ βίου τὴν ὁδὸν προσηγόρευσαν· ἐγὼ δὲ οἶμαι τὴν ἀπάτην αἰνίττεσθαι, ἐκ μεταφορᾶς τῶν δρομέων, ὡς καὶ ἤδη προειρήκαμεν, οἱ τῇ πτέρνῃ πολλάκις τοὺς ἀνταγωνιστὰς καταβάλλουσι. Τοῦτο ἡμᾶς καὶ ὁ Ἡσαῦ ἐδίδαξεν ὀδυρόμενος· Δικαίως γὰρ, φησὶν, ἐπεκλήθη τὸ ὄνομα αὐτοῦ Ἰακώβ· ἐπτέρνικέ με γὰρ ἤδη δεύτερον τοῦτο · τὰ τε πρωτοτόκιά μου εἴληφε, καὶ νῦν ἔλαβε τὴν εὐλογίαν μου.» Πονηρὰν δὲ ἡμέραν τὴν τῆς κρίσεως προσηγόρευσε, κατὰ τὸ παρ' ἡμῖν πολιτευόμενον ἔθος. Εἰώθασι γὰρ πολλοὶ κακὴν ὀνομάζειν ἡμέραν, ἐν ᾗ λυπηροῖς τισιν αὐτοὺς συμβαίνει περιπεσείν. [ Εἰκότως τοίνυν οὕτως προσαγορεύεται, ὡς ἂν τῆς ἑκάστου πονηρίας οὖσα ἐλεγκτική· καὶ ὡς τὰς κολάσεις τοῖς ἀσεβέσι διὰ τῆς περιμενούσης αὐτοῖς ὀργῆς ἐπάγουσα. Διὰ τοῦτο κἀγὼ φρίττω ὁ ταῦτα φθεγγόμενος - ἡ γὰρ ἀνομία τῆς πτέρνης μου κατ᾿ αὐτὴν ἐκείνην τὴν πονηρὰν κυκλώσει με. ᾿Ανομία δὲ πτέρνης λέλεκται ἡ τῆς ὁδοῦ, καθ' ἣν τὸν παρόντα βίον διανύομεν, παρεκτροπή ἤγουν ἀπάτη ".] Οὕτω καὶ ὁ θεῖος ᾿Απόστολος τὴν τῆς κρίσεως ἡμέραν καλεῖ· « Κατὰ δὲ τὴν σκληρότητά σου, καὶ ἀμετανόητον καρδίαν, θησαυρίζεις ἑαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς, καὶ ἀποκαλύψεως καὶ δικαιοκρισίας Θεοῦ, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. »
«Inati phoboumai en hēmerą ponērą? hē anomia tēs pternēs mou kyklōsei me.» Dedia kai tremō tēn hēmeran tēs antapodoseōs, en hę̄ ho dikaios Kritēs antapodōsei hekastǭ kata ta erga autou. [Touto de gnontes kai autoi ton toiouton pro ophthalmōn analabete phobon. Ei gar egō ho dedynēmenos eipein, To stoma mou lalēsei sophian, kai hē meletē tēs kardias mou syneseis, klinō eis parabolēn to ous mou, meta tauta emphobos eimi kai entromos; diati ouchi kai hymeis? Hei de tis pynthanoito hinati phoboumai, akouetō meta parrhēsias; esti tis hēmera ponēra peri hēs myria en tais prophētikais anaphōneitai Graphais.] Aitios de moi tou deous ho paranomos bios, di' hon tēs eutheias exetrapēn hodou. Tēn gar pternan enioi men tou biou tēn hodon prosēgoreusan; egō de oimai tēn apatēn ainittesthai, ek metaphoras tōn dromeōn, hōs kai ēdē proeirēkamen, hoi tę̄ pternę̄ pollakis tous antagōnistas kataballousi. Touto hēmas kai ho Hēsau edidaxen odyromenos; Dikaiōs gar, phēsin, epeklēthē to onoma autou Iakōb; epternike me gar ēdē deuteron touto ; ta te prōtotokia mou eilēphe, kai nyn elabe tēn eulogian mou.» Ponēran de hēmeran tēn tēs kriseōs prosēgoreuse, kata to par' hēmin politeuomenon ethos. Eiōthasi gar polloi kakēn onomazein hēmeran, en hę̄ lypērois tisin autous symbainei peripesein. [ Eikotōs toinyn houtōs prosagoreuetai, hōs an tēs hekastou ponērias ousa elenktikē; kai hōs tas kolaseis tois asebesi dia tēs perimenousēs autois orgēs epagousa. Dia touto kagō phrittō ho tauta phthengomenos - hē gar anomia tēs pternēs mou kat᾿ autēn ekeinēn tēn ponēran kyklōsei me. ᾿Anomia de pternēs lelektai hē tēs hodou, kath' hēn ton paronta bion dianyomen, parektropē ēgoun apatē ".] Houtō kai ho theios ᾿Apostolos tēn tēs kriseōs hēmeran kalei; « Kata de tēn sklērotēta sou, kai ametanoēton kardian, thēsaurizeis heautǭ orgēn en hēmerą orgēs, kai apokalypseōs kai dikaiokrisias Theou, hos apodōsei hekastǭ kata ta erga autou. »
"Why should I fear in the evil day? The iniquity of my heel will surround me." "I fear and tremble at the day of recompense, in which the just Judge will repay each according to his works." ["Knowing this, take such fear before your eyes yourselves. For if I, who can say, My mouth will speak wisdom and the meditation of my heart understanding, I will incline my ear to a parable, am afterwards fearful and trembling, why not you too? And if anyone asks why I fear, let him hear with boldness: there is an evil day, of which countless things are proclaimed in the prophetic Scriptures."] "The cause of my fear is my lawless life, through which I turned aside from the straight road." Some named the heel the road of life; but I think it hints at deceit, as a metaphor from runners, as we have said already, who often throw down their competitors with the heel. Esau too taught us this, lamenting: "Rightly was his name called Jacob; for he has supplanted me now this second time: he took my birthright, and now he has taken my blessing." He called the day of judgment evil according to the custom current among us. For many are accustomed to call a day bad on which they happen to fall into troubles. [It is fittingly so called, then, as exposing the wickedness of each, and as bringing punishments on the impious through the wrath that awaits them. For this reason I too who speak these words shudder; for the iniquity of my heel will surround me on that evil day. The iniquity of the heel means the turning aside, that is, the deceit, from the road on which we pass through the present life.] So too the divine Apostle calls the day of judgment: "But by your hardness and impenitent heart you are storing up wrath for yourself on the day of wrath and revelation of the righteous judgment of God, who will repay each according to his works."
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« Οἱ πεποιθότες ἐπὶ τῇ δυνάμει αὐτῶν, καὶ ἐπὶ τῷ πλήθει τοῦ πλούτου αὐτῶν καυχώμενοι. Ἐγὼ μὲν, φησὶ, δέδια καὶ τρέμω τὴν προσδοκωμένην ἡμέραν· ὑμεῖς δὲ οἱ τῷ πλούτῳ κομῶντες, ἐκείνης μὲν οὐδεμίαν ποιεῖσθε φροντίδα, τῇ δὲ ὑπερηφανίᾳ τῆς περιουσίας μεγαλαυχούμενοι, ὡς μονίμοις θαῤῥεῖτε τοῖς ῥέουσιν.
« Hoi pepoithotes epi tę̄ dynamei autōn, kai epi tǭ plēthei tou ploutou autōn kauchōmenoi. Egō men, phēsi, dedia kai tremō tēn prosdokōmenēn hēmeran; hymeis de hoi tǭ ploutǭ komōntes, ekeinēs men oudemian poieisthe phrontida, tę̄ de hyperēphanią tēs periousias megalauchoumenoi, hōs monimois tharrheite tois rheousin.
"Those who trust in their strength and boast in the abundance of their wealth." "I," he says, "fear and tremble at the expected day; but you who pride yourselves on wealth take no thought for it, but boasting in the arrogance of your abundance, you trust in what flows away as though it were lasting."
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• ᾿Αδελφὸς οὐ λυτροῦται, λυτρωσεται ἄνθρωπο;; οὐ δώσει τῷ Θεῷ ἐξίλασμα ἑαυτοῦ". Καὶ τὴν τιμὴν τῆς λυτρώσεως τῆς ψυχῆς αὐτοῦ. Ἔδει δὲ συνιδεῖν ὑμᾶς, ὡς οὔτε προγόνων καὶ ἀδελφῶν ἀρετὴ καὶ εὐσέβεια τοὺς τούτων γεγυμνωμένους ὀνίνησιν, οὔτε μετὰ τὴν ἐντεῦθεν ἐκδημίαν δυνατὸν διὰ χρημάτων πορίσασθαι σωτηρίαν. Κατὰ γὰρ τὸν παρόντα βίον « λύτρον ἀνδρὸς, ᾗ φησὶν ὁ Σοφὸς, ὁ ἴδιος πλοῦτος. » Ταύτην προσενεγκὼν τοῖς πλούτῳ κακῶς κεχρημένοις τὴν συμβουλὴν, πρὸς τοὺς τῆς ἀρετῆς ἐργάτας μεταφέρει τὸν λόγον, καί φησι· • Καὶ ἐκοπίασεν εἰς τὸν αἰῶνα. ζήσεται εἰς τέλος. Οὐκ ὄψεται καταφθοράν, ὅταν ἴδῃ σοφοὺς ἀποθνήσκοντας. » Ὁ γὰρ” τοὺς ὑπὲρ εὐσεβείας καὶ δικαιοσύνης ὑπομείνας ἱδρῶτας", καὶ τοὺς ὑπὲρ αἰωνίων ἀγαθῶν ἀναδεξάμενος πόνους, τὴν ἀνώλεθρον ἔχει ζωὴν τῶν πόνων καρπόν· καὶ τοῖς τοῦ κόσμου σοφοῖς, οὓς μωροὺς ὁ ἀποστολικός ὀνομάζει λόγος, οὐ κοινωνήσει τῆς αἰωνίου φθορᾶς, καὶ τῆς ἀεὶ τιμωρίας. « Ἐπὶ τὸ αὐτὸ ἄφρων καὶ ἄνους ἀπολοῦνται. • Οὗτοι γὰρ, φησὶν, οἱ καλούμενοι σοφοί, οὐδεμίαν ἐκ τῆς σοφίας ὠφέλειαν εὑράμενοι τὸν αὐτὸν τοῖς ἀμαθέσι τίσουσιν ὄλεθρον. Οὕτω γὰρ ὁ Σύμμαχος ἡρμήνευσεν· Ὁμοῦ ἀνόητος καὶ ἀμαθὴς ἀπολοῦνται. Καὶ καλεῖ μὲν ἀνόητον τὸν καλούμενον σοφὸν, ὡς συνεῖναι τὸ δέον οὐκ ἐθελήσαντα· ἀμαθῆ δὲ τὸν τῆς μὲν σοφίας ἀμύητον, κακίᾳ δὲ ὅμως συζήσαντα. • Καὶ καταλείψουσιν ἀλλοτρίοις τὸν πλοῦτον αὐτῶν. Καὶ οἱ τάφοι αὐτῶν οἰκίαι αὐτῶν εἰς τὸν αἰῶνα · σκηνώματα αὐτῶν εἰς γενεὰν καὶ γενεάν. » Οὐ μόνης δὲ τῆς σοφίας, ἀλλὰ καὶ τῆς δυναστείας, καὶ τῆς περιουσίας γυμνωθέντες ἁπάσης, δέξονται τοῦ βίου τὸ τέλος, ἀπὸ τῶν περιφανῶν οἰκιῶν τοῖς τάφοις παραπεμπόμενοι, καὶ ταύτας οἰκεῖν δι' αἰῶνος ἀναγκαζόμενοι. « Ἐπεκαλέσαντο τὰ ὀνόματα αὐτῶν ἐπὶ τῶν γαιῶν. » Καὶ μὴν, φησὶν, ἀπὸ τῶν ὀνομάτων αὐτῶν τὰ κτήματα αὐτῶν προσηγόρευται. Τοῦ δεῖνος γὰρ ἡ οἰκία, καὶ τοῦ δεῖνος ὁ ἀγρὸς, καὶ τοῦ δεῖνος ὁ οἰκέτης · ἀλλὰ σὺν τῇ δεσποτείᾳ ἡ τῶν ὀνομάτων ἀμείβεται προσηγορία. Ωσπερ γὰρ ἔτεροι κύριοι τῶν ὑπ᾿ ἐκείνων καταλειφθέντων ἐγένοντο, οὕτω γενήσεται καὶ τῶν ὀνομάτων ἐναλλαγή. Πάλιν γὰρ ἐκ τούτων αἱ προσηγορίαι τεθήσονται. Διὰ πάντων δὲ ἡμᾶς ὁ λόγος διδάσκει, μὴ θαῤῥεῖν τοῖς παροῦσιν, ἀλλὰ τῶν μελλόντων ἐπιμελεῖσθαι.
• ᾿Adelphos ou lytroutai, lytrōsetai anthrōpo?? ou dōsei tǭ Theǭ exilasma heautou". Kai tēn timēn tēs lytrōseōs tēs psychēs autou. Edei de synidein hymas, hōs oute progonōn kai adelphōn aretē kai eusebeia tous toutōn gegymnōmenous oninēsin, oute meta tēn enteuthen ekdēmian dynaton dia chrēmatōn porisasthai sōtērian. Kata gar ton paronta bion « lytron andros, hę̄ phēsin ho Sophos, ho idios ploutos. » Tautēn prosenenkōn tois ploutǭ kakōs kechrēmenois tēn symboulēn, pros tous tēs aretēs ergatas metapherei ton logon, kai phēsi; • Kai ekopiasen eis ton aiōna. zēsetai eis telos. Ouk opsetai kataphthoran, hotan idę̄ sophous apothnēskontas. » Ho gar” tous hyper eusebeias kai dikaiosynēs hypomeinas hidrōtas", kai tous hyper aiōniōn agathōn anadexamenos ponous, tēn anōlethron echei zōēn tōn ponōn karpon; kai tois tou kosmou sophois, hous mōrous ho apostolikos onomazei logos, ou koinōnēsei tēs aiōniou phthoras, kai tēs aei timōrias. « Epi to auto aphrōn kai anous apolountai. • Houtoi gar, phēsin, hoi kaloumenoi sophoi, oudemian ek tēs sophias ōpheleian heuramenoi ton auton tois amathesi tisousin olethron. Houtō gar ho Symmachos hērmēneusen; Homou anoētos kai amathēs apolountai. Kai kalei men anoēton ton kaloumenon sophon, hōs syneinai to deon ouk ethelēsanta; amathē de ton tēs men sophias amyēton, kakią de homōs syzēsanta. • Kai kataleipsousin allotriois ton plouton autōn. Kai hoi taphoi autōn oikiai autōn eis ton aiōna ; skēnōmata autōn eis genean kai genean. » Ou monēs de tēs sophias, alla kai tēs dynasteias, kai tēs periousias gymnōthentes hapasēs, dexontai tou biou to telos, apo tōn periphanōn oikiōn tois taphois parapempomenoi, kai tautas oikein di' aiōnos anankazomenoi. « Epekalesanto ta onomata autōn epi tōn gaiōn. » Kai mēn, phēsin, apo tōn onomatōn autōn ta ktēmata autōn prosēgoreutai. Tou deinos gar hē oikia, kai tou deinos ho agros, kai tou deinos ho oiketēs ; alla syn tę̄ despoteią hē tōn onomatōn ameibetai prosēgoria. Ōsper gar eteroi kyrioi tōn hyp᾿ ekeinōn kataleiphthentōn egenonto, houtō genēsetai kai tōn onomatōn enallagē. Palin gar ek toutōn hai prosēgoriai tethēsontai. Dia pantōn de hēmas ho logos didaskei, mē tharrhein tois parousin, alla tōn mellontōn epimeleisthai.
"A brother does not redeem; will a man redeem? He will not give God a ransom for himself, and the price of the redemption of his soul." "You should have perceived that neither the virtue and piety of forefathers and brothers benefits those stripped of them, nor is it possible to procure salvation with money after the departure from here." For in the present life "the ransom of a man," as the Wise One says, "is his own wealth." Having offered this counsel to those who use wealth badly, he turns his word to the workers of virtue, and says: "And he toiled forever; he will live to the end. He will not see corruption when he sees the wise dying." "For the one who has endured sweat for piety and righteousness and taken on toils for eternal good things has indestructible life as the fruit of his toils; and he will not share with the wise of the world, whom the apostolic word calls fools, in eternal corruption and everlasting punishment." "The foolish and the senseless will perish together." "For these so-called wise," he says, "having found no benefit from their wisdom, will pay the same destruction as the ignorant." So Symmachus rendered: "The senseless and the ignorant will perish together." He calls senseless the so-called wise man, as one who would not understand what is needful, and ignorant the one uninitiated in wisdom who yet lived in wickedness. "And they will leave their wealth to strangers. And their tombs are their houses forever, their dwellings to generation and generation." "Stripped not only of wisdom but also of power and all abundance, they will receive the end of life, sent from conspicuous houses to tombs and forced to live in these forever." "They called their names upon their lands." "And indeed," he says, "their properties are named after their names: so-and-so's house, so-and-so's field, so-and-so's servant. But with the ownership the naming of the names changes too. For as others became masters of what they left, so there will be a change of names; for the titles will again be given from these." Through all this the word teaches us not to trust in present things but to care for those to come.
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« Καὶ ἄνθρωπος ἐν τιμῇ ὧν οὐ συνῆκε παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. » Ταύτης δέ φησιν αἴτιον τῆς ἀνοίας, τὸ μὴ θελῆσαι συνιέναι ἡμᾶς τὴν οἰκείαν τιμὴν, καὶ τὴν παρὰ τοῦ Θεοῦ δοθεῖσαν ἡμῖν ἀξίαν · ἀλλὰ τὸν κτηνώδη καὶ θηριώδη βίον ἀσπάσασθαι. « Αὕτη ἡ ὁδὸς αὐτῶν σκάνδαλον αὐτοῖς. » Εἰς δὲ τὴν ἀλογίαν ἐξέπεσον, κάκιστον ἐξ ἀρχῆς ἐσχηκότες τρόπον, καὶ ἐπὶ τὰς πονηρὰς ἐκκλίναντες πράξεις. Ὁδὸν γὰρ τὰς πράξεις ὠνόμασεν. « Καὶ μετὰ ταῦτα ἐν τῷ στόματι αὐτῶν εὐδοκήσουσιν. Μεταμελείᾳ δὲ χρήσονται μετὰ τὴν ἐντεῦθεν ἐκδημίαν, οὐδὲν ἐκ ταύτης λοιπὸν ποριζόμενοι κέρδος.
« Kai anthrōpos en timę̄ hōn ou synēke parasyneblēthē tois ktēnesi tois anoētois, kai hōmoiōthē autois. » Tautēs de phēsin aition tēs anoias, to mē thelēsai synienai hēmas tēn oikeian timēn, kai tēn para tou Theou dotheisan hēmin axian ; alla ton ktēnōdē kai thēriōdē bion aspasasthai. « Hautē hē hodos autōn skandalon autois. » Eis de tēn alogian exepeson, kakiston ex archēs eschēkotes tropon, kai epi tas ponēras ekklinantes praxeis. Hodon gar tas praxeis ōnomasen. « Kai meta tauta en tǭ stomati autōn eudokēsousin. Metameleią de chrēsontai meta tēn enteuthen ekdēmian, ouden ek tautēs loipon porizomenoi kerdos.
"And man, being in honor, did not understand; he was compared to the senseless beasts and became like them." He says that the cause of this folly is our not wishing to understand our own honor and the dignity given us by God, but embracing a beastlike and savage life. "This their way is a stumbling block to them." "They fell into irrationality, having had a very bad manner from the beginning and turned aside to wicked deeds." He named deeds a way. "And afterwards they will be pleased with their mouth." "They will repent after their departure from here, gaining no profit from it any longer."
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« Ὡς πρόβατα ἐν ἄδη ἔθεντο, θάνατος ποιμανεῖ αὐτούς. » Τοῦτο σαφέστερον ὁ Σύμμαχος ἡρμήνευσεν· Ως πρόβατα ᾄδου ἔταξαν ἑαυτοὺς, θάνατος νεμήσει αὐτούς · αὐτοὶ γὰρ ἑαυτοῖς τὰς κολάσεις προὐξένησαν, καὶ τὸν θάνατον προείλοντο τῆς ζωῆς. « Καὶ κατακυριεύσουσιν αὐτῶν οἱ εὐθεῖς τὸ πρωΐ · καὶ ἡ βοήθεια αὐτῶν παλαιωθήσεται ἐν τῷ ᾅδῃ, ἐκ τῆς δόξης αὑτῶν ἐξώσθησαν. » Οἱ δὲ νῦν ὑπ᾿ αὐτῶν ἀδικούμενοι καὶ καταφρονούμενοι, τὴν κατ᾿ αὐτοὺς οὐκ εἰς μακρὰν σχήσουσιν ἐξουσίαν. Πάσης γὰρ τῆς προτέρας εὐημερίας " γεγυμνωμένοι τῷ θανάτῳ παραδοθήσονται. Συνάδει δὲ τούτοις καὶ ἡ τοῦ Κυρίου παραβολή, τὸν μὲν Λάζαρον ἐν τοῖς κόλποις δεικνῦσα τοῦ ᾿Αβραάμ · τὸν δὲ ἀλαζόνα πλούσιον πικρῶς κολαζόμενον, καὶ τοῦ πένητος ἱκέτην " γινόμενον· οὕτω τὸ ἐκείνων τέλος διεξελθὼν, ἱκετείαν τῷ Θεῷ προσφέρει. Ὁ τούτοις δὲ χρησάμενος τοῖς λόγοις, μὴ τὴν αὐτὴν ἐκείνοις τελευτὴν ὑπομεῖναι αἰτεῖ “ · φησὶ δὲ οὕτως.
« Hōs probata en adē ethento, thanatos poimanei autous. » Touto saphesteron ho Symmachos hērmēneusen; Ōs probata ądou etaxan heautous, thanatos nemēsei autous ; autoi gar heautois tas kolaseis prouxenēsan, kai ton thanaton proeilonto tēs zōēs. « Kai katakyrieusousin autōn hoi eutheis to prōï ; kai hē boētheia autōn palaiōthēsetai en tǭ hądę̄, ek tēs doxēs hautōn exōsthēsan. » Hoi de nyn hyp᾿ autōn adikoumenoi kai kataphronoumenoi, tēn kat᾿ autous ouk eis makran schēsousin exousian. Pasēs gar tēs proteras euēmerias " gegymnōmenoi tǭ thanatǭ paradothēsontai. Synadei de toutois kai hē tou Kyriou parabolē, ton men Lazaron en tois kolpois deiknysa tou ᾿Abraam ; ton de alazona plousion pikrōs kolazomenon, kai tou penētos hiketēn " ginomenon; houtō to ekeinōn telos diexelthōn, hiketeian tǭ Theǭ prospherei. Ho toutois de chrēsamenos tois logois, mē tēn autēn ekeinois teleutēn hypomeinai aitei “ ; phēsi de houtōs.
"Like sheep they were put in Hades; death will shepherd them." Symmachus rendered this more clearly: "Like sheep of Hades they arranged themselves; death will pasture them." For they themselves procured the punishments for themselves and chose death over life. "And the upright will have dominion over them in the morning; and their help will grow old in Hades; they were thrust out from their glory." "Those now wronged and despised by them will before long have authority over them. For stripped of all their former prosperity they will be handed over to death." The Lord's parable agrees with this, showing Lazarus in Abraham's bosom and the boastful rich man bitterly punished and becoming the poor man's suppliant. Having thus recounted their end, he offers supplication to God. The one who uses these words asks not to undergo the same end as they; he speaks thus:
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« Πλὴν ὁ Θεὸς λυτρώσεται τὴν ψυχήν μου ἐκ χειρὸς ἄδου, ὅταν λαμβάνῃ με. » Μετὰ ταῦτα τοῖς πενίᾳ συμβιοτεύουσι, καὶ διὰ τὴν τῶν πλουσίων τρυχομένοις ἀλαζονείαν, εἰσήγησιν εἰσφέρει καὶ συμβουλήν.
« Plēn ho Theos lytrōsetai tēn psychēn mou ek cheiros adou, hotan lambanę̄ me. » Meta tauta tois penią symbioteuousi, kai dia tēn tōn plousiōn trychomenois alazoneian, eisēgēsin eispherei kai symboulēn.
"But God will redeem my soul from the hand of Hades, when he receives me." After this he offers instruction and counsel to those who live in poverty and are worn down by the arrogance of the rich.
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« Μὴ φοβοῦ ὅταν πλουτήσῃ ἄνθρωπος, ή ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ. Ὅτι οὐκ ἐν τῷ ἀποθνήσκειν αὐτὸν λήψεται τὰ πάντα, οὐδὲ συγκαταβήσεται αὐτῷ ἡ δόξα αὐτοῦ.» Μὴ μέγα τι, φησί, νόμιζε τὴν παροῦσαν εὐημερίαν · οὐ μόνιμος γὰρ ὁ περίβλεπτος πλοῦτος. Οἱ γὰρ ἐπὶ τούτῳ τὰς ὀφρῦς ἀνασπῶντες, καὶ τὰς γνάθους φυσῶντες, μικρὸν ὕστερον τὰ πάντα καταλείψαντες, τῷ θανάτῳ παραδοθήσονται.
« Mē phobou hotan ploutēsę̄ anthrōpos, ē hotan plēthynthę̄ hē doxa tou oikou autou. Hoti ouk en tǭ apothnēskein auton lēpsetai ta panta, oude synkatabēsetai autǭ hē doxa autou.» Mē mega ti, phēsi, nomize tēn parousan euēmerian ; ou monimos gar ho peribleptos ploutos. Hoi gar epi toutǭ tas ophrys anaspōntes, kai tas gnathous physōntes, mikron hysteron ta panta kataleipsantes, tǭ thanatǭ paradothēsontai.
"Do not fear when a man becomes rich, or when the glory of his house is increased. For when he dies he will not take everything, nor will his glory go down with him." "Do not think the present prosperity anything great," he says; "for conspicuous wealth is not lasting. For those who raise their brows and puff their cheeks over it will shortly leave everything and be handed over to death."
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« Ὅτι ἡ ψυχὴ αὐτοῦ ἐν ζωῇ αὐτοῦ εὐλογηθήσεται. » Ζῶντα, φησὶ, τὸν πλούτῳ κομῶντά τινες μακαρίζουσιν· ἀποθανόντα μέντοι τρισάθλιον ὀνομάζουσιν. « Ἐξομολογήσεταί σοι, ὅταν ἀγαθύνῃς αὐτῷ. • Τοῦτο σαφέστερον ὁ Σύμμαχος εἴρηκεν · • Ἐπαινέσει σε ἐὰν καλῶς ποιήσῃς αὐτοῖς ". » Οὗτος γὰρ ὁ ἀληθὴς ἔπαινος, τὸ μὴ μόνον ζῶντα, ἀλλὰ καὶ τετελευτηκότα ἀοίδιμον εἶναι καὶ πολυθρύλλητον. "Αξιος δὲ τοιούτων ἐπαίνων ὁ εἰς οἰκείαν ὠφέλειαν τὸν πλοῦτον οἰκονομήσας· ἡ γὰρ εἰς τοὺς ἄλλους εὐεργεσία εἰς αὐτὸν ἀνατρέχει τὸν εὐεργέτην.
« Hoti hē psychē autou en zōę̄ autou eulogēthēsetai. » Zōnta, phēsi, ton ploutǭ komōnta tines makarizousin; apothanonta mentoi trisathlion onomazousin. « Exomologēsetai soi, hotan agathynę̄s autǭ. • Touto saphesteron ho Symmachos eirēken ; • Epainesei se ean kalōs poiēsę̄s autois ". » Houtos gar ho alēthēs epainos, to mē monon zōnta, alla kai teteleutēkota aoidimon einai kai polythryllēton. "Axios de toioutōn epainōn ho eis oikeian ōpheleian ton plouton oikonomēsas; hē gar eis tous allous euergesia eis auton anatrechei ton euergetēn.
"For his soul will be blessed in his life." "Some call the one who prides himself on wealth blessed while he lives," he says, "but when he has died they call him thrice-wretched." "He will confess you when you do him good." Symmachus said this more clearly: "He will praise you if you do well to them." For this is true praise: to be celebrated and renowned not only while living but also when dead. Worthy of such praise is the one who has managed his wealth for his own benefit; for kindness to others runs back to the benefactor himself.
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• Εἰσελεύσεται ἕως γενεᾶς πατέρων αὐτοῦ, ἕως αἰῶνος οὐκ ὄψεται φῶς. » ᾿Αντὶ τοῦ εἰσελεύσεται, εἰσελεύσῃ οἱ τρεῖς ἡρμήνευσαν. "Οψει, φησὶ, τοῦτον πρὸς ὃν εἶπον· Μὴ φοβοῦ ὅταν πλουτήσῃ ἄνθρωπος, τὸν αὐτὸν τοῖς πατράσιν ὑπομένοντα θάνατον · καὶ οὐ μόνον τοῦ παρόντος φωτὸς, ἀλλὰ καὶ τοῦ αἰωνίου στερούμενον. « Καὶ ἄνθρωπος ἐν τιμῇ ὧν οὐ συνῆκεν, παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. » Αἰτία δὲ τούτων ἡ κτηνώδης ζωὴ, ἣν τῶν ἀνθρώπων οἱ πλείους προείλοντο, τὴν παρὰ τοῦ Θεοῦ δεδομένην ἀποβεβληκότες τιμήν. Λογικοὶ γὰρ λεγόμενοι, τὴν ἀλογίαν ἠγάπησαν.
• Eiseleusetai heōs geneas paterōn autou, heōs aiōnos ouk opsetai phōs. » ᾿Anti tou eiseleusetai, eiseleusę̄ hoi treis hērmēneusan. "Opsei, phēsi, touton pros hon eipon; Mē phobou hotan ploutēsę̄ anthrōpos, ton auton tois patrasin hypomenonta thanaton ; kai ou monon tou parontos phōtos, alla kai tou aiōniou steroumenon. « Kai anthrōpos en timę̄ hōn ou synēken, parasyneblēthē tois ktēnesi tois anoētois, kai hōmoiōthē autois. » Aitia de toutōn hē ktēnōdēs zōē, hēn tōn anthrōpōn hoi pleious proeilonto, tēn para tou Theou dedomenēn apobeblēkotes timēn. Logikoi gar legomenoi, tēn alogian ēgapēsan.
"He will go in to the generation of his fathers; he will not see light forever." For "he will go in" the three rendered "you will go in." "You will see," he says, "this man, about whom I said, Do not fear when a man becomes rich, undergoing the same death as his fathers, and deprived not only of the present light but also of the eternal one." "And man, being in honor, did not understand; he was compared to the senseless beasts and became like them." The cause of these things is the beastlike life that most people have chosen, having thrown away the honor given by God. For though called rational, they loved irrationality.
Chapter 49
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« Ψαλμὸς τῷ ᾿Ασάφ. » ῎Αλλου χοροῦ ψαλμῳδῶν χοροδιδάσκαλος οὗτος, ὡς ἡ τῶν Παραλειπομένων ἐδίδαξεν ἱστορία. Τὰ μὲν γὰρ ἀπὸ τοῦ τεσσαρακοστοῦ πρώτου προηρμηνευμένα οἱ Κορέ υἱοὶ, κορυφαῖοι καὶ αὐτοὶ χοροῦ ἑτέρου γενόμενοι, ἄδειν ἐνεχειρίσθησαν. Ἔχουσι δὲ καὶ ἄλλους ψαλμοὺς, τὴν αὐτῶν ἐπιγραφὴν ἔχοντας, οὓς, εἰ ὁ Θεὸς ἐπιτρέψειεν , ἑρμηνεύσομεν. Ὁ δὲ παρὼν ψαλμὸς, τῷ ᾿Ασάφ ἀνακείμενος, σύμφωνός ἐστι τῷ προτεταγμένῳ ψαλμῷ · καὶ αὐτὸς γὰρ τὸ μέλλον προαγορεύει κριτήριον, καὶ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν τὴν ἐπιφάνειαν. Προαγορεύει μέντοι καὶ τὴν καινὴν διαθήκην, δεικνὺς τὴν κατὰ νόμον λατρείαν οὐ θυμήρη Θεῷ. « Θεὸς Θεῶν Κύριος ἐλάλησε, καὶ ἐκάλεσε τὴν γῆν, ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν. » Καὶ ὁ πρὸ τούτου ψαλμὸς πάντας ἀνθρώπους εἰς διδασκαλίαν ἐκάλεσε, καὶ οὗτος ὡσαύτως πάντα τῆς οἰκουμένης τὰ πέρατα. Τὸ γὰρ,· Ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν, τοῦτο δηλοῖ. Τὸ δὲ Θεὸς Θεῶν, οἱ τρεῖς ἑτέρως ἡρμήνευσαν, Ἰσχυρὸς Θεὸς” λαλήσας ἐκάλεσε τὴν γῆν. Οἱ δὲ Ἑβδομήκοντα θεοὺς ὀνομάζουσι τοὺς ἄρχειν λαχόντας, καὶ κρίνειν πεπιστευμένους, ὅπερ ἴδιον μόνου Θεοῦ. Τοῦτο ἡμᾶς ὁ ὀγδοηκοστὸς πρῶτος διδάσκει ψαλμὸς, καὶ αὐτὸς τῷ Ἀσὰφ ἐπιγεγραμμένος. Εἰρηκὼς γὰρ, • Ὁ Θεὸς ἔστη ἐν συναγωγῇ θεῶν· ἐν μέσῳ δὲ θεοὺς διακρινεῖ· · ἐπήγαγεν· « Ἕως πότε κρίνετε ἀδικίαν, καὶ πρόσωπα ἁμαρτωλῶν λαμβάνετε; κρίνατε ὀρφανῷ καὶ πτωχῷ· ταπεινὸν καὶ πένητα δικαιώσατε. » Τοῦτο δὲ ἱερέων ἴδιον, καὶ τῶν ἄλλων, ὅσοι τὸ δικάζειν ἐνεχειρίσθησαν. Οὕτω καὶ ὁ νόμος διαγορεύει, « Θεοὺς οὐ κακολογήσεις, καὶ ἄρχοντα τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς. » Κυρίως δ᾽ ἂν θεοὶ κληθεῖεν οἱ κατ' εἰκόνα θείαν γεγενημένοι, καὶ ἀκήρατον τὴν εἰκόνα φυλάξαντες. Ὁ γὰρ τούτων Θεὸς πᾶσαν συνάγει τὴν οἰκουμένην εἰς τὸ δικαστήριον.
« Psalmos tǭ ᾿Asaph. » ᾿Allou chorou psalmǭdōn chorodidaskalos houtos, hōs hē tōn Paraleipomenōn edidaxen historia. Ta men gar apo tou tessarakostou prōtou proērmēneumena hoi Kore huioi, koryphaioi kai autoi chorou heterou genomenoi, adein enecheiristhēsan. Echousi de kai allous psalmous, tēn autōn epigraphēn echontas, hous, ei ho Theos epitrepseien , hermēneusomen. Ho de parōn psalmos, tǭ ᾿Asaph anakeimenos, symphōnos esti tǭ protetagmenǭ psalmǭ ; kai autos gar to mellon proagoreuei kritērion, kai tou Theou kai Sōtēros hēmōn tēn epiphaneian. Proagoreuei mentoi kai tēn kainēn diathēkēn, deiknys tēn kata nomon latreian ou thymērē Theǭ. « Theos Theōn Kyrios elalēse, kai ekalese tēn gēn, apo anatolōn hēliou mechri dysmōn. » Kai ho pro toutou psalmos pantas anthrōpous eis didaskalian ekalese, kai houtos hōsautōs panta tēs oikoumenēs ta perata. To gar,; Apo anatolōn hēliou mechri dysmōn, touto dēloi. To de Theos Theōn, hoi treis heterōs hērmēneusan, Ischyros Theos” lalēsas ekalese tēn gēn. Hoi de Hebdomēkonta theous onomazousi tous archein lachontas, kai krinein pepisteumenous, hoper idion monou Theou. Touto hēmas ho ogdoēkostos prōtos didaskei psalmos, kai autos tǭ Asaph epigegrammenos. Eirēkōs gar, • Ho Theos estē en synagōgę̄ theōn; en mesǭ de theous diakrinei; ; epēgagen; « Heōs pote krinete adikian, kai prosōpa hamartōlōn lambanete? krinate orphanǭ kai ptōchǭ; tapeinon kai penēta dikaiōsate. » Touto de hiereōn idion, kai tōn allōn, hosoi to dikazein enecheiristhēsan. Houtō kai ho nomos diagoreuei, « Theous ou kakologēseis, kai archonta tou laou sou ouk ereis kakōs. » Kyriōs d᾽ an theoi klētheien hoi kat' eikona theian gegenēmenoi, kai akēraton tēn eikona phylaxantes. Ho gar toutōn Theos pasan synagei tēn oikoumenēn eis to dikastērion.
"A psalm of Asaph." He was the choirmaster of another choir of psalm singers, as the history of Chronicles taught. For the psalms interpreted from the forty-first on were entrusted to the sons of Korah to sing, who were themselves the leaders of another choir. They also have other psalms bearing their title, which, if God permits, we shall interpret. The present psalm, ascribed to Asaph, is in harmony with the psalm placed before it; for it too foretells the coming judgment and the appearing of our God and Savior. It also foretells the new covenant, showing that the worship according to the law is not pleasing to God. "The God of gods, the Lord, has spoken and called the earth, from the rising of the sun to its setting." The psalm before this called all people to instruction, and this one likewise all the ends of the world; for "from the rising of the sun to its setting" shows this. "The God of gods" the three rendered differently: "The mighty God, having spoken, called the earth." The Seventy name gods those who have been allotted rule and entrusted with judging, which is proper to God alone. The eighty-first psalm, also titled for Asaph, teaches us this. For having said, "God stood in the assembly of gods; in their midst he judges gods," he added: "How long will you judge injustice and show partiality to sinners? Judge for the orphan and the poor; do justice to the humble and needy." This belongs to priests and the others entrusted with judging. So too the law prescribes: "You shall not revile gods, and you shall not speak ill of a ruler of your people." Properly those might be called gods who were made in the divine image and kept the image undefiled. For their God gathers the whole world to the court.
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« Ἐκ Σιὼν εὐπρέπεια τῆς ὡραιότητος αὐτοῦ. » Αὐτὸς δὲ οὗτός ἐστιν ὁ ἐν τῇ Σιὼν τὴν οἰκείαν εὐπρέπειαν καὶ ὡραιότητα δείξας, καὶ τὰ σωτήρια καταδεξάμενος πάθη, ὁ ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων ὀνομασθεὶς ἐν τοῖς ἑρμηνευθεῖσι ψαλμοῖς. « Ὁ Θεὸς ἐμφανῶς ἥξει, ὁ Θεὸς ἡμῶν, καὶ οὐ παρασιωπήσεται. » Μὴ γὰρ δὴ νομίσητε κατὰ τὴν προτέραν αὐτοῦ παρουσίαν καὶ τὴν δευτέραν γενήσεσθαι. Τότε μὲν γὰρ τῇ εὐτελείᾳ καὶ τῇ πτωχείᾳ συνεκάλυψε τὴν οἰκείαν μεγαλοπρέπειαν· νῦν δὲ προφανῆ δείξει πᾶσι τὴν δεσποτείαν, καὶ τὴν βασιλείαν, οὐκέτι μακροθυμία χρώμενος, ἀλλὰ κρίνων δικαίως. Τοῦτο γὰρ εἶπεν, Οὐ παρασιωπήσεται. « Πῦρ ἐνώπιον αὐτοῦ καυθήσεται, καὶ κύκλῳ αὐτοῦ καταιγὶς σφοδρά. » Ταῦτα ὁ μακάριος Δανιήλ ἐθεάσατο · · Ποταμὸς γὰρ, φησὶ, πυρὸς εἶλκεν ἔμπροσθεν αὐτοῦ· ὁ θρόνος αὐτοῦ φλὸξ πυρὸς, οἱ τροχοὶ αὐτοῦ πῦρ φλέγον. »
« Ek Siōn euprepeia tēs hōraiotētos autou. » Autos de houtos estin ho en tę̄ Siōn tēn oikeian euprepeian kai hōraiotēta deixas, kai ta sōtēria katadexamenos pathē, ho hōraios kallei para tous huious tōn anthrōpōn onomastheis en tois hermēneutheisi psalmois. « Ho Theos emphanōs hēxei, ho Theos hēmōn, kai ou parasiōpēsetai. » Mē gar dē nomisēte kata tēn proteran autou parousian kai tēn deuteran genēsesthai. Tote men gar tę̄ euteleią kai tę̄ ptōcheią synekalypse tēn oikeian megaloprepeian; nyn de prophanē deixei pasi tēn despoteian, kai tēn basileian, ouketi makrothymia chrōmenos, alla krinōn dikaiōs. Touto gar eipen, Ou parasiōpēsetai. « Pyr enōpion autou kauthēsetai, kai kyklǭ autou kataigis sphodra. » Tauta ho makarios Daniēl etheasato ; ; Potamos gar, phēsi, pyros eilken emprosthen autou; ho thronos autou phlox pyros, hoi trochoi autou pyr phlegon. »
"Out of Zion is the comeliness of his beauty." "This is the one who showed his comeliness and beauty in Zion and accepted the saving sufferings, who was named in the psalms interpreted 'beautiful in loveliness beyond the sons of men.'" "God will come manifestly, our God, and will not keep silent." "Do not think that his second coming will be like his first. For then he veiled his majesty with lowliness and poverty; but now he will show his lordship and kingship openly to all, no longer showing patience but judging justly." For this is what he said: "He will not keep silent." "Fire will burn before him, and around him a mighty tempest." This the blessed Daniel beheld: "A river of fire," he says, "flowed before him; his throne was a flame of fire, its wheels burning fire."
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« Προσκαλέσεται τὸν οὐρανὸν ἄνω, καὶ τὴν γῆν, τοῦ διακρῖναι τὸν λαὸν αὐτοῦ. » Καὶ τὴν νομοθεσίαν ποιησάμενος, τῷ μακαρίῳ προσέταξε Μωσῇ συναγαγεῖν τὸν λαὸν, καὶ διαμαρτύρασθαι τὸν οὐρανὸν, καὶ τὴν γῆν· ὅπερ καὶ τῆς ᾠδῆς τοῦτο προοίμιον ἐποιήσατο · « Πρόσεχε, οὐρανὲ, καὶ λαλήσω, καὶ ἀκουέτω γῆ ῥήματα ἐκ στόματός μου. » Καλεῖ δὲ εἰς μαρτυρίαν οὐχ ὡς ἔμψυχα ταῦτα, ἀλλ᾽ ὡς τῶν ἄλλων περιεκτικὰ ποιημάτων, εἰς φόβον τῶν ἀκουόντων. Οὕτως ὁ μακάριος Ἀβραὰμ τὰς ἑπτὰ ἀμνάδας ἔστησεν εἰς μαρτύριον, καί φησιν, ὅτι « Ἐμόν ἐστι τὸ φρέαρ. › Οὕτω τὸν βουνὸν ὁ Ἰακὼβ καὶ ὁ Λάβαν βουνὸν μαρτυρίας ἐκάλεσεν.
« Proskalesetai ton ouranon anō, kai tēn gēn, tou diakrinai ton laon autou. » Kai tēn nomothesian poiēsamenos, tǭ makariǭ prosetaxe Mōsę̄ synagagein ton laon, kai diamartyrasthai ton ouranon, kai tēn gēn; hoper kai tēs ǭdēs touto prooimion epoiēsato ; « Proseche, ourane, kai lalēsō, kai akouetō gē rhēmata ek stomatos mou. » Kalei de eis martyrian ouch hōs empsycha tauta, all᾽ hōs tōn allōn periektika poiēmatōn, eis phobon tōn akouontōn. Houtōs ho makarios Abraam tas hepta amnadas estēsen eis martyrion, kai phēsin, hoti « Emon esti to phrear. › Houtō ton bounon ho Iakōb kai ho Laban bounon martyrias ekalesen.
"He will call the heaven above and the earth, to judge his people." When he gave the law too, he commanded the blessed Moses to gather the people and call heaven and earth to witness; this he also made the opening of the song: "Give heed, O heaven, and I will speak, and let the earth hear the words of my mouth." He calls them to witness not as living beings but as containing the other creatures, to frighten the hearers. So the blessed Abraham set up the seven ewe lambs as a witness and said, "The well is mine"; so Jacob and Laban called the heap the heap of witness.
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Συναγάγετε αὐτῷ τοὺς ὁσίους αὐτοῦ, τοὺς διατιθεμένους τὴν διαθήκην αὐτοῦ ἐπὶ θυσίαις. Καὶ ἀναγγελοῦσιν οἱ οὐρανοὶ τὴν δικαιοσύνην αὐτοῦ, ὅτι ὁ Θεὸς κριτής ἐστι. » Διὰ μὲν τῶν προειρημένων τὸ φοβερὸν αὐτοῦ κριτήριον ἔδειξε· διὰ δὲ τούτων, καὶ τῶν ἑξῆς, διδάσκει τὸ ἀτελὲς τῆς κατὰ νόμον λατρείας, καὶ ὅτι τῶν προσφερομένων ἱερείων Θεῷ θυμῆρες οὐδέν. ῾Ὁσίους δὲ καλεῖ, τὸν Μωσέα, τὸν Ἀαρὼν, τὸν Ἐλεάζαρον, τὸν Φινεὲς, καὶ τοὺς μετ᾿ αὐτοὺς ἅπαντας κατὰ νόμον ἱερατεύσαντας. Συναχθῆναι δὲ αὐτοὺς κελεύει, οὐχ ἵνα δίκας εἰσπράξηται, οἷα δὴ ἐναντία πεφρονηκότας· αὐτοῦ γὰρ ὁ νόμος, καὶ τούτῳ πειθόμενος τῶν προειρημένων ἕκαστος τὰς θυσίας προσέφερεν· ἀλλ' ἵνα καὶ διὰ τῶν παρόντων τὸν οἰκεῖον δείξῃ σκοπὸν, καὶ τὴν νηπίοις ἁρμόττουσαν καταπαύσας διδασκαλίαν, τὰ τέλεια προσενέγκῃ παθήματα. Τούτων δὲ, φησὶ, γινομένων, θαυμάσουσιν οἱ οὐρανοὶ τῆς ψήφου τὸ δίκαιον. Διὰ δὲ τῶν οὐρανῶν τὰς ούρανίους δυνάμεις ᾐνίξατο.
Synagagete autǭ tous hosious autou, tous diatithemenous tēn diathēkēn autou epi thysiais. Kai anangelousin hoi ouranoi tēn dikaiosynēn autou, hoti ho Theos kritēs esti. » Dia men tōn proeirēmenōn to phoberon autou kritērion edeixe; dia de toutōn, kai tōn hexēs, didaskei to ateles tēs kata nomon latreias, kai hoti tōn prospheromenōn hiereiōn Theǭ thymēres ouden. ῾Hosious de kalei, ton Mōsea, ton Aarōn, ton Eleazaron, ton Phinees, kai tous met᾿ autous hapantas kata nomon hierateusantas. Synachthēnai de autous keleuei, ouch hina dikas eispraxētai, hoia dē enantia pephronēkotas; autou gar ho nomos, kai toutǭ peithomenos tōn proeirēmenōn hekastos tas thysias prosepheren; all' hina kai dia tōn parontōn ton oikeion deixę̄ skopon, kai tēn nēpiois harmottousan katapausas didaskalian, ta teleia prosenenkę̄ pathēmata. Toutōn de, phēsi, ginomenōn, thaumasousin hoi ouranoi tēs psēphou to dikaion. Dia de tōn ouranōn tas ouranious dynameis ę̄nixato.
"Gather to him his holy ones, who make his covenant with sacrifices. And the heavens will declare his righteousness, for God is judge." Through what was said before he showed his fearsome judgment; through these words and those that follow he teaches the imperfection of the worship according to the law, and that none of the sacrifices offered is pleasing to God. He calls holy ones Moses, Aaron, Eleazar, Phinehas, and all those after them who served as priests according to the law. He bids them be gathered not to exact punishment from them, as though they had thought the opposite (for the law was his, and each of those mentioned offered sacrifices in obedience to it), but so that by those present he might show his own aim, and, ending the teaching that suited infants, might bring in perfect teaching. "When these things happen," he says, "the heavens will marvel at the justice of the verdict." By the heavens he hinted at the heavenly powers.
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« ῎Ακουσον, λαός μου, καὶ λαλήσω σοι. » Καὶ δεικνὺς πρὸς ποῖον λαὸν διαλέγεται, ἐπήγαγεν· « Ἰσραήλ, καὶ διαμαρτύρομαί σοι. » Εἶτα τὴν οἰκείαν δείκνυσι δεσποτείαν· « Ὁ Θεὸς, ὁ Θεός σου εἰμι ἐγώ. » Ὁ τῆς Αἰγυπτιακῆς σε δουλείας ἐλευθερώσας, ὁ τὴν διὰ δὲ τῆς θαλάττης ὁδὸν δωρησάμενος, ὁ ἐν ἐρήμῳ διαθρέψας ὁ τὸν νόμον ἐκεῖνόν σοι δεδωκώς. Μὴ γὰρ δὴ ἄλλον με νομοθέτην νομίσῃς τῶν νόμων ὁρῶν τὸ διάφορον.
« ᾿Akouson, laos mou, kai lalēsō soi. » Kai deiknys pros poion laon dialegetai, epēgagen; « Israēl, kai diamartyromai soi. » Eita tēn oikeian deiknysi despoteian; « Ho Theos, ho Theos sou eimi egō. » Ho tēs Aigyptiakēs se douleias eleutherōsas, ho tēn dia de tēs thalattēs hodon dōrēsamenos, ho en erēmǭ diathrepsas ho ton nomon ekeinon soi dedōkōs. Mē gar dē allon me nomothetēn nomisę̄s tōn nomōn horōn to diaphoron.
"Hear, my people, and I will speak to you." And showing to what people he speaks, he added: "Israel, and I will testify to you." Then he shows his own lordship: "I am God, your God." "I who freed you from slavery in Egypt, who gave you the road through the sea, who fed you in the desert, who gave you that law. Do not think me another lawgiver because you see the difference of the laws."
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« Οὐκ ἐπὶ ταῖς θυσίαις σου ἐλέγξω σε· τὰ δὲ ὁλοκαυτώματά σου ἐνώπιόν μού ἐστι διαπαντός. » Οὐκ ἀμέλειάν σοι, φησὶ, θυσιῶν ἐγκαλῶ· προσφέρεις γὰρ ταύτας διηνεκῶς· ἀλλὰ μὴ ταύταις ὀρίσασθαι τὴν δικαιοσύνην παρεγγυῶμαι.
« Ouk epi tais thysiais sou elenxō se; ta de holokautōmata sou enōpion mou esti diapantos. » Ouk ameleian soi, phēsi, thysiōn enkalō; prosphereis gar tautas diēnekōs; alla mē tautais orisasthai tēn dikaiosynēn parengyōmai.
"I will not rebuke you for your sacrifices; your burnt offerings are before me continually." "I do not charge you with neglect of sacrifices," he says, "for you offer them continually; but I charge you not to define righteousness by them."
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« Οὐ δέξομαι ἐκ τοῦ οἴκου σου μόσχους, οὐδὲ ἐκ τῶν ποιμνίων σου χιμάρους . Ὅτι ἐμά ἐστι πάντα τὰ θηρία τοῦ ἀγροῦ, κτήνη ἐν τοῖς ὄρεσι, καὶ βόες. Ἔγνωκα πάντα τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ ὡραιότης ἀγροῦ μετ᾿ ἐμοῦ ἐστιν. » Πάντων εἰμὶ, φησὶ, καὶ ποιητὴς, καὶ δεσπότης, καὶ τῶν χερσαίων ζώων, καὶ τῶν ἀεροπόρων ὀρνίθων. Μὴ τοίνυν ἡγοῦ τὴν ἐμὴν χρείαν πληροῦν · ἐγὼ γὰρ καὶ τούτοις τὸ εἶναι δέδωκα, καὶ τοὺς ἀπὸ γῆς φύεσθαι κελεύω καρπούς. Ωραιότητα γὰρ ἀγροῦ τοὺς παντοδαπούς καρποὺς τῆς γῆς λέγει. Ἐπειδὴ γὰρ ἀπὸ τῶν χερσαίων προσεφέροντο ζώων βόες, καὶ τράγοι, καὶ πρόβατα· καὶ ἀπὸ τῶν πετεινῶν περιστεραὶ καὶ τρυγόνες · καὶ ἀπὸ τῶν καρπῶν, σεμίδαλις, καὶ οἶνος, καὶ ἔλαιον, καὶ τὰ τῶν ἀτμῶν ἡδύσματα · ἀναγκαίως ἁπάντων ἐμνημόνευσεν, ἵνα πᾶσαν τὴν τοιαύτην καταπαύσῃ λατρείαν. Εἶτα εἰρωνικῶς
« Ou dexomai ek tou oikou sou moschous, oude ek tōn poimniōn sou chimarous . Hoti ema esti panta ta thēria tou agrou, ktēnē en tois oresi, kai boes. Egnōka panta ta peteina tou ouranou, kai hōraiotēs agrou met᾿ emou estin. » Pantōn eimi, phēsi, kai poiētēs, kai despotēs, kai tōn chersaiōn zōōn, kai tōn aeroporōn ornithōn. Mē toinyn hēgou tēn emēn chreian plēroun ; egō gar kai toutois to einai dedōka, kai tous apo gēs phyesthai keleuō karpous. Ōraiotēta gar agrou tous pantodapous karpous tēs gēs legei. Epeidē gar apo tōn chersaiōn prosepheronto zōōn boes, kai tragoi, kai probata; kai apo tōn peteinōn peristerai kai trygones ; kai apo tōn karpōn, semidalis, kai oinos, kai elaion, kai ta tōn atmōn hēdysmata ; anankaiōs hapantōn emnēmoneusen, hina pasan tēn toiautēn katapausę̄ latreian. Eita eirōnikōs
"I will not accept calves from your house, nor goats from your flocks. For all the beasts of the field are mine, cattle on the mountains and oxen. I know all the birds of the sky, and the beauty of the field is with me." "I am maker and master of all," he says, "both of land animals and of birds that travel the air. Do not think, then, that you supply my need; for I gave these too their being and bid the fruits spring from the earth." By the beauty of the field he means the fruits of the earth of every kind. For since oxen, goats, and sheep were offered from the land animals, doves and turtledoves from the birds, and from the fruits fine flour, wine, oil, and the spices of incense, he necessarily mentioned them all, in order to end all such worship. Then ironically:
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« Ἐὰν πεινάσω, οὐ μή σοι εἴπω· ἐμὴ γάρ ἐστιν ἡ οἰκουμένη, καὶ τὸ πλήρωμα αὐτῆς. » Ἐὰν, φησὶ, δεηθῶ τροφῆς, οὐ τῆς σῆς δέομαι χορηγίας. Πάσης γὰρ ὁμοῦ τῆς κτίσεως ποιητής εἰμι καὶ δεσπότης. Εἶτα τῆς οἰκείας φύσεως τὴν ἀπάθειαν διδάσκει.
« Ean peinasō, ou mē soi eipō; emē gar estin hē oikoumenē, kai to plērōma autēs. » Ean, phēsi, deēthō trophēs, ou tēs sēs deomai chorēgias. Pasēs gar homou tēs ktiseōs poiētēs eimi kai despotēs. Eita tēs oikeias physeōs tēn apatheian didaskei.
"If I am hungry, I will not tell you; for the world is mine and its fullness." "If I need food," he says, "I do not need your supply; for I am maker and master of all creation together." Then he teaches the impassibility of his own nature.
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« Μὴ φάγομαι κρέα ταύρων, ἢ αἷμα τράγων πίομαι ; » Οὕτως ἐκείνων τὸ ἀνόητον δείξας, καὶ διδάξας ὡς τῆς νηπίας ἕνεκα διανοιας, ἐκείνας αὐτοῖς τὰς θυσίας πάλαι προσφέρειν ἐνομοθέτησε, τὴν καινὴν προανοίγνυσι διαθήκην, καὶ τὴν ἀρέσκουσαν αὐτῷ θυσίαν νομοθετεῖ.
« Mē phagomai krea taurōn, ē haima tragōn piomai ? » Houtōs ekeinōn to anoēton deixas, kai didaxas hōs tēs nēpias heneka dianoias, ekeinas autois tas thysias palai prospherein enomothetēse, tēn kainēn proanoignysi diathēkēn, kai tēn areskousan autǭ thysian nomothetei.
"Shall I eat the flesh of bulls, or drink the blood of goats?" Having thus shown their folly, and taught that he legislated those sacrifices for them of old because of their infantile mind, he opens beforehand the new covenant and lays down the sacrifice pleasing to him.
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« Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως, καὶ ἀπόδος τῷ Ὑψίστῳ τὰς εὐχάς σου. Καὶ ἐπικάλεσαί με ἐν ἡμέρᾳ θλίψεώς σου, καὶ ἐξελοῦμαί σε, καὶ δοξάσεις με. » Εἰς καιρὸν καὶ τῆς ἁγίας Τριάδος ἀπεκάλυψε τὸν τίμιον ἀριθμὸν, καὶ τῇ καινῇ διαθήκῃ συνέζευξεν · μετὰ γὰρ ταύτης καὶ τὴν τῆς ἁγίας Τριάδος ἐδεξάμεθα γνῶσιν. Διεῖλε δὲ τὰ πράγματα, οὐχ ἵνα τῆς ἀδιαιρέτου καὶ ἁγίας Τριάδος τὰς ἐνεργείας διέλη, ἀλλ᾽ ἵνα τὸν ἀριθμὸν προφητικῶς καὶ τοὺς μετὰ ταῦτα διδάξῃ. Λέγει τοίνυν· « Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως, καὶ ἀπόδος τῷ Ὑψίστῳ τὰς εὐχάς σου· καὶ ἐπικάλεσαί με ἐν ἡμέρᾳ θλίψεώς σου. » Τρία δὲ ἐκ τούτων ἐδιδάχθημεν πρόσωπα. Οὐκ ἐπειδὴ μὲν μόνον Θεὸς, οὐδὲ μόνον Ὕψιστος, οὐδὲ αἰνέσεως θυσίαν δεχόμενος, τὰς αἰτήσεις χαρίζεται. Ἑκάστη γὰρ ἰδιότης καὶ Θεὸς, καὶ ὕψιστος, καὶ ἀγαθῶν χορηγός. Θυσίαν δὲ αἰνέσεως καλεῖ τοὺς δικαίοις πρέποντας ὕμνους · εὐχὰς δὲ τὰς ὑποσχέσεις. Οὕτω γὰρ ἐν τῷ εἰκοστῷ καὶ πρώτῳ ψαλμῷ λέγει, « Τὰς εὐχάς μου ἀποδώσω ἐνώπιον τῶν φοβουμένων αὐτόν. · Ἐπειδὴ δὲ ” εἶπεν, « Οὐκ ἐπὶ ταῖς θυσίαις σου ἐλέγξω σε, » διδάσκει λοιπὸν ἐφ᾿ οἷς ἡλέγχθη. « Τῷ δὲ ἁμαρτωλῷ εἶπεν ὁ Θεός· Ινατί σὺ ἐκδιηγῇ · τὰ δικαιώματά μου, καὶ ἀναλαμβάνεις τὴν διαθήκην μου διὰ στόματός σου; Σὺ δὲ ἐμίσησας παιδείαν, καὶ ἐξέβαλες τοὺς λόγους μου εἰς τὰ ὀπίσω. · Ἐπειδὴ γάρ εἰσί τινες ἑτέροις μὲν πλημμελοῦσιν ἐπιμεμφόμενοι, καὶ τῶν θείων νόμων ἀναμιμνήσκοντες, αὐτοὶ δὲ παραβαίνοντες ἃ διδάσκουσιν, εἰκότως πρὸς τοὺς τοιούτους ἀποτείνεται λέγων· Τί δήποτε ἐπὶ τοῖς ἐμοῖς βρενθυόμενοι δικαιώμασι, καὶ ἄνω καὶ κάτω περὶ τοῦ νόμου διαλεγόμενοι, τὴν ἐντεῦθεν ὠφέλειαν οὐ προσεδέξασθε, ἀλλὰ καταφρονητικῶς περὶ · τοὺς ἐμοὺς διετέθητε λόγους; διἡγεῖται δὲ καὶ τῶν τολμωμένων τὰ εἴδη.
« Thyson tǭ Theǭ thysian aineseōs, kai apodos tǭ Hypsistǭ tas euchas sou. Kai epikalesai me en hēmerą thlipseōs sou, kai exeloumai se, kai doxaseis me. » Eis kairon kai tēs hagias Triados apekalypse ton timion arithmon, kai tę̄ kainę̄ diathēkę̄ synezeuxen ; meta gar tautēs kai tēn tēs hagias Triados edexametha gnōsin. Dieile de ta pragmata, ouch hina tēs adiairetou kai hagias Triados tas energeias dielē, all᾽ hina ton arithmon prophētikōs kai tous meta tauta didaxę̄. Legei toinyn; « Thyson tǭ Theǭ thysian aineseōs, kai apodos tǭ Hypsistǭ tas euchas sou; kai epikalesai me en hēmerą thlipseōs sou. » Tria de ek toutōn edidachthēmen prosōpa. Ouk epeidē men monon Theos, oude monon Hypsistos, oude aineseōs thysian dechomenos, tas aitēseis charizetai. Hekastē gar idiotēs kai Theos, kai hypsistos, kai agathōn chorēgos. Thysian de aineseōs kalei tous dikaiois prepontas hymnous ; euchas de tas hyposcheseis. Houtō gar en tǭ eikostǭ kai prōtǭ psalmǭ legei, « Tas euchas mou apodōsō enōpion tōn phoboumenōn auton. ; Epeidē de ” eipen, « Ouk epi tais thysiais sou elenxō se, » didaskei loipon eph᾿ hois hēlenchthē. « Tǭ de hamartōlǭ eipen ho Theos; Inati sy ekdiēgę̄ ; ta dikaiōmata mou, kai analambaneis tēn diathēkēn mou dia stomatos sou? Sy de emisēsas paideian, kai exebales tous logous mou eis ta opisō. ; Epeidē gar eisi tines heterois men plēmmelousin epimemphomenoi, kai tōn theiōn nomōn anamimnēskontes, autoi de parabainontes ha didaskousin, eikotōs pros tous toioutous apoteinetai legōn; Ti dēpote epi tois emois brenthyomenoi dikaiōmasi, kai anō kai katō peri tou nomou dialegomenoi, tēn enteuthen ōpheleian ou prosedexasthe, alla kataphronētikōs peri ; tous emous dietethēte logous? diēgeitai de kai tōn tolmōmenōn ta eidē.
"Offer to God a sacrifice of praise, and pay your vows to the Most High. And call on me in the day of your affliction, and I will deliver you, and you will glorify me." Aptly he revealed the honored number of the Holy Trinity too and joined it to the new covenant; for with it we received the knowledge of the Holy Trinity. He divided the matters not to divide the operations of the undivided and Holy Trinity, but to teach prophetically those who came after the number. He says, then: "Offer to God a sacrifice of praise, and pay your vows to the Most High, and call on me in the day of your affliction." From these we were taught three persons. It is not that one is only God, or only Most High, or only receives the sacrifice of praise and grants requests; for each property is God, Most High, and giver of good things. He calls the hymns befitting the righteous a sacrifice of praise, and promises vows. So he says in the twenty-first psalm: "I will pay my vows before those who fear him." Since he said, "I will not rebuke you for your sacrifices," he next teaches for what they were rebuked. "But to the sinner God said, Why do you recount my ordinances and take up my covenant in your mouth? But you hated discipline and cast my words behind you." For since there are some who blame others who offend and remind them of the divine laws, while they themselves transgress what they teach, he fittingly addresses such people, saying: "Why do you pride yourselves on my ordinances and discourse up and down about the law, yet have not received the benefit from it, but have been contemptuous toward my words?" He also recounts the kinds of their daring deeds.
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« Εἰ ἐθεώρεις κλέπτην, συνέτρεχες αὐτῷ , καὶ μετὰ μοιχοῦ · τὴν μερίδα σου ἐτίθεις. Τὸ στόμα σου ἐπλεόνασε κακίαν, καὶ ἡ γλῶσσά σου περιέπλεκε δολιότητας. Καθήμενος κατὰ τοῦ ἀδελφοῦ σου κατελάλεις, καὶ κατὰ τοῦ υἱοῦ τῆς μητρός σου ἐτίθεις σκάνδαλον. • Πολλὰ, φησὶ, καὶ παντοδαπὰ τὰ παρὰ σοῦ τολμηθέντα παρανομήματα · ἀποστολικῶς γὰρ εἰπεῖν, « Ὁ λέγων μὴ μοιχεύειν, μοιχεύεις, καὶ τῶν τὰ τοιαῦτα τολμώντων συνεργός γίνῃ καὶ κοινωνός.» ᾿Αληθείας δὲ τὸ στόμα γυμνώσας, ψεύδους τοῦτο καὶ πονηρίας ἐνέπλησας. Δόλος δέ σοι παραθήγει τὴν γλῶσσαν. Διόπερ καὶ συγγενείας καταφρονεῖς, καὶ τῆς φύσεως τοὺς νόμους πατεῖς, καὶ κρύβδην τὰς κατὰ τῶν ἀδελφῶν ἐνέδρας ὑφαίνεις, καὶ διατελεῖς καὶ λόγοις διαβάλλων, καὶ ἔργοις ἐπιβουλεύων. Οὕτω τῆς παρανομίας τὴν διήγησιν ποιησάμενος, καὶ ἣν ἔχει διδάσκει μακροθυμίαν, καὶ ἣν ἐποίσει τιμωρίαν, προλέγει.
« Ei etheōreis kleptēn, synetreches autǭ , kai meta moichou ; tēn merida sou etitheis. To stoma sou epleonase kakian, kai hē glōssa sou periepleke doliotētas. Kathēmenos kata tou adelphou sou katelaleis, kai kata tou huiou tēs mētros sou etitheis skandalon. • Polla, phēsi, kai pantodapa ta para sou tolmēthenta paranomēmata ; apostolikōs gar eipein, « Ho legōn mē moicheuein, moicheueis, kai tōn ta toiauta tolmōntōn synergos ginę̄ kai koinōnos.» ᾿Alētheias de to stoma gymnōsas, pseudous touto kai ponērias eneplēsas. Dolos de soi parathēgei tēn glōssan. Dioper kai syngeneias kataphroneis, kai tēs physeōs tous nomous pateis, kai krybdēn tas kata tōn adelphōn enedras hyphaineis, kai diateleis kai logois diaballōn, kai ergois epibouleuōn. Houtō tēs paranomias tēn diēgēsin poiēsamenos, kai hēn echei didaskei makrothymian, kai hēn epoisei timōrian, prolegei.
"If you saw a thief, you ran with him, and you threw in your lot with an adulterer. Your mouth multiplied wickedness, and your tongue wove deceits. Sitting, you spoke against your brother, and against your mother's son you set a stumbling block." "Many and various," he says, "are the lawless deeds you have dared. For to speak with the Apostle, you who say not to commit adultery commit adultery, and you become fellow worker and partner of those who dare such things. Having stripped your mouth of truth, you filled it with falsehood and wickedness. Deceit whets your tongue. That is why you despise kinship, trample the laws of nature, secretly weave ambushes against your brothers, and continue slandering in words and plotting in deeds." Having thus narrated the lawlessness, he teaches the patience he shows and foretells the punishment he will bring.
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« Ταῦτα ἐποίησας, καὶ ἐσίγησα · ὑπέλαβες ἀνομίαν, ὅτι ἔσομαί σοι ὅμοιος. » Ἐγὼ ταῦτα ὁρῶν ὑπὸ σοῦ τολμώμενα, μακροθυμία χρώμενος, ἀναμένω τὴν μεταμέλειαν. Σὺ δὲ καὶ τὴν μακροθυμίαν εἰς ἀφορμὴν ἔλαβες δυσσεβείας, τοπάσας ἐφηδόμενόν με τῇ σῇ παρανομίᾳ μὴ ἐπάγειν τιμωρίαν· « Οὗ δὴ χάριν ἐλέγξω σε, καὶ παραστήσω κατὰ πρόσωπόν σου τὰς ἁμαρτίας σου., Ἐπειδὴ γὰρ τοῖς ἡπίοις τῆς μακροθυμίας οὐκ ἐθεραπεύθης φαρμάκοις, δριμύτερά σοι κατασκευάσω, καὶ τῶν ἐλέγχων τὸν καυτῆρα προσοίσω. Συνάδει δὲ ταῦτα ταῖς ἀποστολικαῖς ἐκείναις φωναῖς· « ᾿Αγνοῶν ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιάν σε ἄγει· κατὰ δὲ τὴν σκληρότητά σου, καὶ ἀμετανόητον καρδίαν, θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς, καὶ ἀποκαλύψεως, καὶ δικαιοκρισίας τοῦ Θεοῦ, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. » Οὕτως ἀπειλήσας τὴν τιμωρίαν, πάλιν ὁ φιλάνθρωπος παραίνεσιν προσενήνοχεν.
« Tauta epoiēsas, kai esigēsa ; hypelabes anomian, hoti esomai soi homoios. » Egō tauta horōn hypo sou tolmōmena, makrothymia chrōmenos, anamenō tēn metameleian. Sy de kai tēn makrothymian eis aphormēn elabes dyssebeias, topasas ephēdomenon me tę̄ sę̄ paranomią mē epagein timōrian; « Hou dē charin elenxō se, kai parastēsō kata prosōpon sou tas hamartias sou., Epeidē gar tois hēpiois tēs makrothymias ouk etherapeuthēs pharmakois, drimytera soi kataskeuasō, kai tōn elenchōn ton kautēra prosoisō. Synadei de tauta tais apostolikais ekeinais phōnais; « ᾿Agnoōn hoti to chrēston tou Theou eis metanoian se agei; kata de tēn sklērotēta sou, kai ametanoēton kardian, thēsaurizeis seautǭ orgēn en hēmerą orgēs, kai apokalypseōs, kai dikaiokrisias tou Theou, hos apodōsei hekastǭ kata ta erga autou. » Houtōs apeilēsas tēn timōrian, palin ho philanthrōpos parainesin prosenēnochen.
"These things you did, and I kept silent; you supposed, in lawlessness, that I would be like you." "Seeing these things dared by you, I, using patience, await repentance. But you took even my patience as an occasion for impiety, guessing that I delight in your lawlessness, since I do not bring punishment." "For this reason I will rebuke you and set your sins before your face." "Since you were not healed by the gentle medicines of patience, I will prepare harsher ones for you and apply the cautery of rebukes." This agrees with those apostolic words: "Not knowing that the kindness of God leads you to repentance; but by your hardness and impenitent heart you are storing up wrath for yourself on the day of wrath and revelation of the righteous judgment of God, who will repay each according to his works." Having thus threatened the punishment, the lover of humankind again offered exhortation.
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« Σύνετε δὴ ταῦτα, οἱ ἐπιλανθανόμενοι τοῦ Θεοῦ · μήποτε ἁρπάσῃ , καὶ οὐ μὴ ἡ ὁ ῥυόμενος.» Ἑπιμελῶς, φησὶν, ἕκαστον τῶν εἰρημένων κατανοήσατε · καὶ οἱ τοῦ Θεοῦ τὴν λήθην νενοσηκότες, λήθη γὰρ Θεοῦ πρόξενος ἁμαρτίας, τοῖς τῆς μετανοίας φαρμάκοις τὰ τραύματα θεραπεύσατε, πρὶν ἁρπάσαι τὸν θάνατον · ὃς δίκην λέοντος ἔπεισι τοῖς ἀνθρώποις, οὐδενὸς ἐπισχεῖν αὐτοῦ δυναμένου τὴν σφοδροτάτην ὁρμήν. Εἶτα τὴν καινὴν νομοθεσίαν λαμβάνει, καὶ ταύτῃ τοῦ ψαλμοῦ τὸ τέλος διακοσμεῖ.
« Synete dē tauta, hoi epilanthanomenoi tou Theou ; mēpote harpasę̄ , kai ou mē hē ho rhyomenos.» Hepimelōs, phēsin, hekaston tōn eirēmenōn katanoēsate ; kai hoi tou Theou tēn lēthēn nenosēkotes, lēthē gar Theou proxenos hamartias, tois tēs metanoias pharmakois ta traumata therapeusate, prin harpasai ton thanaton ; hos dikēn leontos epeisi tois anthrōpois, oudenos epischein autou dynamenou tēn sphodrotatēn hormēn. Eita tēn kainēn nomothesian lambanei, kai tautę̄ tou psalmou to telos diakosmei.
"Understand these things, you who forget God, lest he seize and there be none to rescue." "Consider carefully each of the things said," he says, "and you who have fallen sick with forgetfulness of God (for forgetfulness of God is the cause of sin), heal your wounds with the medicines of repentance before death seizes you, which comes on people like a lion, no one being able to check its most violent onset." Then he takes up the new legislation and with it adorns the end of the psalm.
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« Θυσία αἰνέσεως δοξάσει με, καὶ ἐκεῖ ὁδὸς, ᾗ δείξω αὐτῷ τὸ σωτήριόν μου., Τοῦτο δὲ ὁ Σύμμαχος σαφέστερον ἠρμήνευσε · Θυσιάζων ὑπὲρ αἰνέσεως δοξάσει με, καὶ τῷ εὐτάκτως ὁδεύοντι δείξω σωτήριον Θεοῦ. Προσήκει γὰρ μὴ μόνον ὑμνεῖν τὸν Θεὸν, καὶ τῆς αἰνέσεως αὐτῷ τὰς θυσίας προσφέρειν · ἀλλὰ καὶ εὐτάκτως ὁδεύειν, καὶ τὸν οἰκεῖον βίον διαρυθμίζειν. Οὕτω γὰρ δυνατὸν τῆς παρὰ τοῦ Θεοῦ σωτηρίας ἐπιτυχεῖν. Κατὰ δὲ τοὺς Ἑβδομήκοντα, Τῇ θυσίᾳ, φησὶ, τῆς αἰνέσεως ἐφήδομαι · καὶ ταύτην ἡγοῦμαι δόξαν ἁρμόττουσαν· καὶ διὰ ταύτης τὴν ἐμὴν ὁδὸν ὑποδείξω τῷ ταύτην προσφέροντι, ἧς τέλος ἡ παρὰ τοῦ Θεοῦ σωτηρία. Επισημήνασθαι δὲ προσήκει, ὡς κἀνταῦθα δύο προσώπων ἐποιήσατο μνήμην. « Θυσία γὰρ, φησὶ, δοξάσει με. » Καὶ διὰ τούτων τὸ οἰκεῖον πρόσωπον δείξας, ἐπήγαγε · Καὶ ἐκεῖ ὁδὸς ἣν δείξω αὐτῷ τὸ σωτήριον τοῦ Θεοῦ. Ἔδει γὰρ τῇ καινῇ διαθήκῃ παιδευούσῃ τὰ τέλεια, καὶ τῆς θεογνωσίας τὴν τελείαν συνήφθαι διδασκαλίαν.
« Thysia aineseōs doxasei me, kai ekei hodos, hę̄ deixō autǭ to sōtērion mou., Touto de ho Symmachos saphesteron ērmēneuse ; Thysiazōn hyper aineseōs doxasei me, kai tǭ eutaktōs hodeuonti deixō sōtērion Theou. Prosēkei gar mē monon hymnein ton Theon, kai tēs aineseōs autǭ tas thysias prospherein ; alla kai eutaktōs hodeuein, kai ton oikeion bion diarythmizein. Houtō gar dynaton tēs para tou Theou sōtērias epitychein. Kata de tous Hebdomēkonta, Tę̄ thysią, phēsi, tēs aineseōs ephēdomai ; kai tautēn hēgoumai doxan harmottousan; kai dia tautēs tēn emēn hodon hypodeixō tǭ tautēn prospheronti, hēs telos hē para tou Theou sōtēria. Episēmēnasthai de prosēkei, hōs kantautha dyo prosōpōn epoiēsato mnēmēn. « Thysia gar, phēsi, doxasei me. » Kai dia toutōn to oikeion prosōpon deixas, epēgage ; Kai ekei hodos hēn deixō autǭ to sōtērion tou Theou. Edei gar tę̄ kainę̄ diathēkę̄ paideuousę̄ ta teleia, kai tēs theognōsias tēn teleian synēphthai didaskalian.
"A sacrifice of praise will glorify me, and there is the way by which I will show him my salvation." Symmachus rendered this more clearly: "The one who sacrifices for praise will glorify me, and to the one who walks in good order I will show the salvation of God." For one ought not only to hymn God and offer him the sacrifices of praise but also to walk in good order and regulate one's own life; for so it is possible to obtain salvation from God. According to the Seventy: "I delight in the sacrifice of praise," he says, "and I count this fitting glory; and through it I will show my way to the one who offers it, whose end is the salvation that comes from God." We should note that here too he made mention of two persons. For "a sacrifice," he says, "will glorify me"; and having shown his own person by these words, he added, "and there is the way by which I will show him the salvation of God." For the perfect teaching of the knowledge of God had to be joined to the new covenant, which teaches perfect things.
Chapter 50
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« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. Ἐν τῷ εἰσελθεῖν πρὸς αὐτὸν Νάθαν τὸν προφήτην, ἡνίκα εἰσῆλθε πρὸς Βηρσαβεέ τὴν τοῦ Οὐρίου. Σαφῶς μὲν ἡμᾶς ἐδίδαξεν ἡ ἐπιγραφὴ τοῦ ψαλμοῦ τὴν ὑπόθεσιν· καὶ αὐτὰ δὲ τοῦ ψαλμοῦ τὰ ῥήματα ἱκανὰ διδάξαι τῆς διανοίας τὸ βάθος. Εἰδέναι μέντοι προσήκει, ὡς καὶ μελλόντων ἔχει προαγόρευσιν ὁ ψαλμός. Διὸ καὶ εἰς τὸ τέλος ἐπιγέγραπται, τοῦ λόγου δηλοῦντος, ὡς ἕξει τέλος ἡ προφητεία. ᾿Αλλὰ μηδεὶς ἀμφιβαλλέτω, εἰ κατὰ τὸν τῆς μετανοίας καιρὸν προφητικῆς ἠξίωτο χάριτος ὁ μέγας Δαβίδ · τοῦτο γὰρ καὶ διὰ τῶν ἄλλων ψαλμῶν, δι' ὧν τὴν ἐξομολόγησιν ἐποιήσατο, καταμαθεῖν δυνατόν. Καὶ γὰρ ἐν τῷ ἔκτῳ ψαλμῷ περὶ τῆς μελλούσης προηγόρευσε κρίσεως. « Οὐκ ἔστι γὰρ, φησὶν, ἐν τῷ θανάτῳ ὁ μνημονεύων σου, ἐν δὲ - τῷ ᾅδῃ τίς ὁμολογήσεταί σοι ; » Καὶ ἐν τῷ τριακοστῷ πρώτῳ ψαλμῷ μακαρίζει τοὺς δίχα πόνων εἰληφότας τῶν ἁμαρτημάτων τὴν ἄφεσιν, ὅπερ μόνη δωρεῖσθαι πέφυκεν ἡ τοῦ βαπτίσματος χάρις. Καὶ μέντοι καὶ ἐν τῷ προκειμένῳ ψαλμῷ διαρρήδην ἡμᾶς ἐδίδαξεν, ὡς οὐκ ἐστέρητο τῆς τοῦ Πνεύματος χάριτος. «Τὸ Πνεῦμά σου γὰρ, φησὶν, τὸ ἀγαθὸν μὴ ἀντανέλῃς ἀπ᾿ ἐμοῦ. » Οὐ γὰρ ᾔτησεν αὐτῷ παρασχεθῆναι τὴν χάριν τοῦ Πνεύματος, ἀλλὰ μὴ ληφθῆναι παρ᾿ αὐτοῦ ταύτην ἱκέτευσεν. Ὑπὸ ταύτης τοίνυν φωτιζόμενος τῆς ἀκτῖνος, καὶ προφητικοῖς προορῶν ὀφθαλμοῖς, ὡς καὶ ὁ λαὸς ὁ ὑπ᾿ αὐτοῦ βασιλευόμενος περιπεσεῖται παρανομίαις, καὶ τίνων ὑπὲρ τούτων εὐθύνας ἐξανδραποδισθήσεται, καὶ μέτοικος ἐν Βαβυλῶνι γενήσεται, συνέγραψε τὸν παρόντα ψαλμὸν, καὶ τὰ οἰκεῖα τραύματα θεραπεύων, καὶ τῷ λαῷ κατασκευάζων κατάλληλον φάρμακον, καὶ μὲν δὴ καὶ πᾶσιν ἡμῖν, ὅσοι τραυματίαι γινόμενοι θεραπείας δεόμεθα.
« Eis to telos, psalmos tǭ Dabid. En tǭ eiselthein pros auton Nathan ton prophētēn, hēnika eisēlthe pros Bērsabee tēn tou Ouriou. Saphōs men hēmas edidaxen hē epigraphē tou psalmou tēn hypothesin; kai auta de tou psalmou ta rhēmata hikana didaxai tēs dianoias to bathos. Eidenai mentoi prosēkei, hōs kai mellontōn echei proagoreusin ho psalmos. Dio kai eis to telos epigegraptai, tou logou dēlountos, hōs hexei telos hē prophēteia. ᾿Alla mēdeis amphiballetō, ei kata ton tēs metanoias kairon prophētikēs ēxiōto charitos ho megas Dabid ; touto gar kai dia tōn allōn psalmōn, di' hōn tēn exomologēsin epoiēsato, katamathein dynaton. Kai gar en tǭ ektǭ psalmǭ peri tēs mellousēs proēgoreuse kriseōs. « Ouk esti gar, phēsin, en tǭ thanatǭ ho mnēmoneuōn sou, en de - tǭ hądę̄ tis homologēsetai soi ? » Kai en tǭ triakostǭ prōtǭ psalmǭ makarizei tous dicha ponōn eilēphotas tōn hamartēmatōn tēn aphesin, hoper monē dōreisthai pephyken hē tou baptismatos charis. Kai mentoi kai en tǭ prokeimenǭ psalmǭ diarrēdēn hēmas edidaxen, hōs ouk esterēto tēs tou Pneumatos charitos. «To Pneuma sou gar, phēsin, to agathon mē antanelę̄s ap᾿ emou. » Ou gar ę̄tēsen autǭ paraschethēnai tēn charin tou Pneumatos, alla mē lēphthēnai par᾿ autou tautēn hiketeusen. Hypo tautēs toinyn phōtizomenos tēs aktinos, kai prophētikois proorōn ophthalmois, hōs kai ho laos ho hyp᾿ autou basileuomenos peripeseitai paranomiais, kai tinōn hyper toutōn euthynas exandrapodisthēsetai, kai metoikos en Babylōni genēsetai, synegrapse ton paronta psalmon, kai ta oikeia traumata therapeuōn, kai tǭ laǭ kataskeuazōn katallēlon pharmakon, kai men dē kai pasin hēmin, hosoi traumatiai ginomenoi therapeias deometha.
"To the end; a psalm of David; when Nathan the prophet came to him, when he had gone in to Bathsheba the wife of Uriah." The title of the psalm has taught us its setting clearly, and the words of the psalm themselves are enough to teach the depth of its sense. One should know, however, that the psalm also contains a prediction of future things. That is why it is titled "to the end," the word showing that the prophecy will have its fulfillment. Let no one doubt whether the great David was counted worthy of prophetic grace at the time of repentance; this can be learned from the other psalms in which he made his confession. For in the sixth psalm he foretold the judgment to come: "For in death," he says, "there is no one who remembers you, and in Hades who will confess you?" And in the thirty-first psalm he calls blessed those who received forgiveness of sins without toil, which only the grace of baptism can give. And in the present psalm he taught us expressly that he had not been deprived of the grace of the Spirit: "Do not take your good Spirit from me." For he did not ask that the grace of the Spirit be given him, but begged that it not be taken from him. Enlightened by this ray, then, and foreseeing with prophetic eyes that the people he ruled would also fall into lawlessness, would be enslaved in paying the penalty for it, and would become exiles in Babylon, he wrote the present psalm, both to heal his own wounds and to prepare a suitable medicine for the people, and indeed for all of us who, having been wounded, need healing.
50.3PG 80 80:1239
Ἐλέησόν με, ὁ Θεὸς, κατὰ τὸ μέγα ἔλεός σου, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου ἐξάλειψον τὸ ἀνόμημά μου. » Καὶ τῷ θειοτάτῳ Δαβίδ, καὶ τῷ δορυαλώτῳ λαῷ, καὶ τοῖς ἐν ἡμῖν διακειμένοις κακῶς, ἁρμόττει τὰ προκείμενα ῥητά. Τὰ γὰρ μεγάλα τῶν τραυμάτων ἰσομέτρων δεῖται φαρμάκων, καὶ ὁ χαλεπῇ νόσῳ περιπεσὼν πλείονος χρήζει κηδεμονίας, καὶ ὁ μεγάλα πλημμελήσας μεγάλης φιλανθρωπίας δεῖται. Οὗ δὴ χάριν, καὶ ὁ μέγας ἱκετεύει Δαβίδ ὅλον εἰς αὐτὸν ἐκχυθῆναι τὸν ἔλεον, πᾶσαν δὲ τῶν οἰκτιρμῶν τὴν πηγὴν κατακενῶσαι τῆς ἁμαρτίας τὸ ἕλκος. Οὔτε γὰρ ἄλλως οἷόν τε ἦν ἐξαλειφθῆναι τῆς ἁμαρτίας τὰ ἴχνη. Εἰκότως δὲ ἀνόμημα καλεῖ τὸ πλημμέλημα· διπλῆν γὰρ ἔχει τοῦ νόμου παράβασιν.
Eleēson me, ho Theos, kata to mega eleos sou, kai kata to plēthos tōn oiktirmōn sou exaleipson to anomēma mou. » Kai tǭ theiotatǭ Dabid, kai tǭ doryalōtǭ laǭ, kai tois en hēmin diakeimenois kakōs, harmottei ta prokeimena rhēta. Ta gar megala tōn traumatōn isometrōn deitai pharmakōn, kai ho chalepę̄ nosǭ peripesōn pleionos chrēzei kēdemonias, kai ho megala plēmmelēsas megalēs philanthrōpias deitai. Hou dē charin, kai ho megas hiketeuei Dabid holon eis auton ekchythēnai ton eleon, pasan de tōn oiktirmōn tēn pēgēn katakenōsai tēs hamartias to helkos. Oute gar allōs hoion te ēn exaleiphthēnai tēs hamartias ta ichnē. Eikotōs de anomēma kalei to plēmmelēma; diplēn gar echei tou nomou parabasin.
"Have mercy on me, O God, according to your great mercy, and according to the abundance of your compassions blot out my lawless deed." The present words fit the most divine David, the captive people, and those among us who are in a bad state. For great wounds need medicines of equal measure, and one who has fallen into a grave illness needs more care, and one who has offended greatly needs great love for humankind. For this reason the great David begs that the whole of mercy be poured out on him and the whole spring of compassions be emptied on the sore of sin. For otherwise the traces of sin could not be blotted out. He fittingly calls the offense a lawless deed; for it contains a double transgression of the law.
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: Ἐπιπλεῖον πλῦνόν με ἀπὸ τῆς ἀνομίας μου, καὶ ἀπὸ τῆς ἁμαρτίας μου καθάρισόν με. » "Ἤδη γὰρ, φησὶ, διὰ Νάθαν τοῦ προφήτου τὴν ἄφεσιν ἔδωκας · καὶ συμφορὰς δὲ μοι παντοδαπὰς, οἷόν τινας καυτῆρας καὶ τομὰς, προσενήνοχας· ἀλλ᾽ ἔτι δέομαι ῥυμμάτων, πολλὴν τῆς ἁμαρτίας εἰσδεξάμενος δυσοσμίαν. Καὶ αὖθίς με τοίνυν ἀπόνιψον, Δέσποτα, ἵνα πάντα τῆς ἁμαρτίας ἀποξύσῃς τὸν ῥύπον. [ Κατὰ γὰρ τὸν προφήτην ἐκπλυνεῖ Κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σιὼν πνεύματι κρίσεως καὶ πνεύματι καύσεως.]
: Epipleion plynon me apo tēs anomias mou, kai apo tēs hamartias mou katharison me. » "Ēdē gar, phēsi, dia Nathan tou prophētou tēn aphesin edōkas ; kai symphoras de moi pantodapas, hoion tinas kautēras kai tomas, prosenēnochas; all᾽ eti deomai rhymmatōn, pollēn tēs hamartias eisdexamenos dysosmian. Kai authis me toinyn aponipson, Despota, hina panta tēs hamartias apoxysę̄s ton rhypon. [ Kata gar ton prophētēn ekplynei Kyrios ton rhypon tōn huiōn kai tōn thygaterōn Siōn pneumati kriseōs kai pneumati kauseōs.]
"Wash me thoroughly from my lawlessness, and cleanse me from my sin." "You have already given forgiveness through Nathan the prophet," he says, "and you have applied to me misfortunes of every kind like cauteries and incisions; but I still need cleansing lyes, having taken in much stench of sin. Wash me once more, then, Master, so that you may scrape off all the filth of sin." [For according to the prophet, the Lord will wash away the filth of the sons and daughters of Zion by a spirit of judgment and a spirit of burning.]
50.5PG 80 80:1241
« Ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω, καὶ ἡ ἁμαρτία μου ἐνώπιόν μού ἐστι διαπαντός. » Οὐδὲ γὰρ μετὰ τὴν ἀπὸ σοῦ γενομένην ἄφεσιν, λήθην ἐδεξάμην τῆς ἁμαρτίας, ἀλλὰ διηνεκῶς ὁρῶ τῶν ἐμῶν κακῶν τὰς εἰκόνας· καὶ τὰς τολμηθείσας παρανομίας, καὶ νύκτωρ ὀνειροπολῶ, καὶ μεθ' ἡμέραν φαντάζομαι. Τοῦτο δὲ ποιεῖν τοὺς ἁμαρτάνοντας καὶ αὐτὸς ὁ Θεὸς διὰ Ἡσαΐου κελεύει. Ἐγὼ γὰρ εἰμι, φησὶν, ὁ ἐξαλείφων τὰς ἀνομίας σου, καὶ οὐ μὴ μνησθῶ τῶν ἀδικιῶν σου. Σὺ δὲ μνήσθητι, καὶ κριθῶμεν· λέγε σὺ τὰς ἀνομίας σου πρῶτος, ἵνα δικαιωθῇς. » Τούτῳ καὶ αὐτὸς ὁ μακάριος Δαβὶδ σύμφωνα γέγραφεν ἐν τῷ τριακοσῷ πρώτῳ ψαλμῷ Εἶπον, Ἐξαγορεύσω κατ᾿ ἐμοῦ τὴν ἀνομίαν μου τῷ Κυρίῳ, καί συ ἀφεῖλες τὴν ἀσέβειαν τῆς καρδίας μου.
« Hoti tēn anomian mou egō ginōskō, kai hē hamartia mou enōpion mou esti diapantos. » Oude gar meta tēn apo sou genomenēn aphesin, lēthēn edexamēn tēs hamartias, alla diēnekōs horō tōn emōn kakōn tas eikonas; kai tas tolmētheisas paranomias, kai nyktōr oneiropolō, kai meth' hēmeran phantazomai. Touto de poiein tous hamartanontas kai autos ho Theos dia Hēsaïou keleuei. Egō gar eimi, phēsin, ho exaleiphōn tas anomias sou, kai ou mē mnēsthō tōn adikiōn sou. Sy de mnēsthēti, kai krithōmen; lege sy tas anomias sou prōtos, hina dikaiōthę̄s. » Toutǭ kai autos ho makarios Dabid symphōna gegraphen en tǭ triakosǭ prōtǭ psalmǭ Eipon, Exagoreusō kat᾿ emou tēn anomian mou tǭ Kyriǭ, kai sy apheiles tēn asebeian tēs kardias mou.
"For I know my lawlessness, and my sin is ever before me." "For even after the forgiveness that came from you I did not forget my sin, but I continually see the images of my evils; the lawless deeds I dared I dream of by night and picture by day." God himself through Isaiah bids sinners do this: "I am the one who blots out your lawless deeds, and I will not remember your injustices. But you remember, and let us go to judgment; first tell your lawless deeds, that you may be justified." In harmony with this the blessed David himself wrote in the thirty-first psalm: "I said, I will declare my lawlessness against myself to the Lord, and you took away the impiety of my heart."
50.6PG 80 80:1241
« Σοὶ μόνῳ ἥμαρτον, καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα. » Πολλῶν, φησὶ, καὶ μεγάλων παρὰ σοῦ δωρεῶν ἀπολαύσας, τοῖς ἐναντίοις ἡμειψάμην τὰ δῶρα· τὰ ἀπειρημένα τῷ νόμῳ δρᾶσαι τολμήσας. Οὐ γὰρ τοῦτό φησιν, ὅτι Τὸν Οὐρίαν οὐκ ἠδίκησα· ἠδίκησε μὲν γὰρ κἀκεῖνον, καὶ τὴν ἐκείνου γυναῖκα · ἡ δὲ μεγίστη παρανομία εἰς αὐτὸν τετόλμηται τὸν Θεὸν, τὸν ἐκλεξάμενον, τὸν ἀντὶ προβατέως βασιλέα πεποιηκότα, καὶ κρείττονα τῶν ἐχθρῶν ἀποφήναντα, καὶ παντοδαποῖς ἀγαθοῖς ἐπικλύσαντα. Καλῶς δὲ προστέθεικε· « Καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα. » Τούτου γὰρ ἡ ἱστορία μέμνηται. Ωφθη γὰρ, φησὶ, τὸ γεγονὸς πονηρὸν ἐνώπιον Κυρίου. Ἐκ μέντοι τοῦ δορυαλώτου λαοῦ τοῦτο λεγόμενον, οὕτω νοητέον· « Σοὶ μόνῳ ἥμαρτον, » Περὶ τὰς σὰς, φησὶ, δωρεὰς ἐγενόμην ἀχάριστος, καὶ τοὺς τεθέντας μοι παραβέβηκα νόμους · καὶ παντοδαπῶν ἀγαθῶν ἀπολαύσας, ἀγνώμων περὶ ταῦτα γεγένημαι · τοὺς δὲ Βαβυλωνίους οὐδὲ ἀδικήσας, μεγάλα παρ' ἐκείνων ἠδίκημαι. « Ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσῃς δὲ ἐν τῷ κρίνεσθαί σε.» Ἐμαυτῷ , φησὶ, πρόξενος ἐγενόμην κακῶν· τὸ δὲ σὸν δίκαιον διαλάμπει. Καὶ οὕτω κρίσεως γὰρ γινομένης, καὶ τῶν εἰς ἐμὲ παρὰ σοῦ γενομένων φερομένων εἰς μέσον, καὶ τῶν παρ᾿ ἐμοῦ τετολμημένων παρεξεταζομένων ἐκείνοις, σὺ μὲν ἀποφανθήσῃ καὶ δίκαιος καὶ φιλάνθρωπος, ἐγὼ δὲ παράνομος ὀφθήσομαι καὶ ἀχάριστος. Τὸ τοίνυν ὅπως οὐκ ἔστιν ἐνταῦθα αἰτίας δηλωτικὸν (οὐ γὰρ διὰ τοῦτο ἥμαρτον, ἢ αὐτὸς ὁ Δαβὶδ ἢ ὁ λαὸς μετὰ ταῦτα, ἵνα ὁ Θεὸς δικαιωθῇ), ἀλλὰ τοὐναντίον, καὶ τῆς ἁμαρτίας ὑπὸ τούτων γινομένης, τοῦ Θεοῦ τὸ δίκαιον ἀναδείκνυται · πᾶσαν γὰρ καὶ τούτου, κἀκείνων, καὶ πάντων ἀνθρώπων πεποίηται πρόνοιαν.
« Soi monǭ hēmarton, kai to ponēron enōpion sou epoiēsa. » Pollōn, phēsi, kai megalōn para sou dōreōn apolausas, tois enantiois hēmeipsamēn ta dōra; ta apeirēmena tǭ nomǭ drasai tolmēsas. Ou gar touto phēsin, hoti Ton Ourian ouk ēdikēsa; ēdikēse men gar kakeinon, kai tēn ekeinou gynaika ; hē de megistē paranomia eis auton tetolmētai ton Theon, ton eklexamenon, ton anti probateōs basilea pepoiēkota, kai kreittona tōn echthrōn apophēnanta, kai pantodapois agathois epiklysanta. Kalōs de prostetheike; « Kai to ponēron enōpion sou epoiēsa. » Toutou gar hē historia memnētai. Ōphthē gar, phēsi, to gegonos ponēron enōpion Kyriou. Ek mentoi tou doryalōtou laou touto legomenon, houtō noēteon; « Soi monǭ hēmarton, » Peri tas sas, phēsi, dōreas egenomēn acharistos, kai tous tethentas moi parabebēka nomous ; kai pantodapōn agathōn apolausas, agnōmōn peri tauta gegenēmai ; tous de Babylōnious oude adikēsas, megala par' ekeinōn ēdikēmai. « Hopōs an dikaiōthę̄s en tois logois sou, kai nikēsę̄s de en tǭ krinesthai se.» Emautǭ , phēsi, proxenos egenomēn kakōn; to de son dikaion dialampei. Kai houtō kriseōs gar ginomenēs, kai tōn eis eme para sou genomenōn pheromenōn eis meson, kai tōn par᾿ emou tetolmēmenōn parexetazomenōn ekeinois, sy men apophanthēsę̄ kai dikaios kai philanthrōpos, egō de paranomos ophthēsomai kai acharistos. To toinyn hopōs ouk estin entautha aitias dēlōtikon (ou gar dia touto hēmarton, ē autos ho Dabid ē ho laos meta tauta, hina ho Theos dikaiōthę̄), alla tounantion, kai tēs hamartias hypo toutōn ginomenēs, tou Theou to dikaion anadeiknytai ; pasan gar kai toutou, kakeinōn, kai pantōn anthrōpōn pepoiētai pronoian.
"Against you alone have I sinned and done what is evil before you." "Having enjoyed many great gifts from you," he says, "I repaid the gifts with their opposite, daring to do what is forbidden by the law." For he does not say that he did not wrong Uriah; he wronged him too, and his wife; but the greatest lawlessness was dared against God himself, who chose him, who made him king instead of shepherd, made him stronger than his enemies, and flooded him with good things of every kind. He rightly added, "and done what is evil before you"; for the history mentions this: "What was done appeared evil before the Lord." But when this is said by the captive people, it must be understood thus: "Against you alone have I sinned": "I was ungrateful for your gifts and transgressed the laws given me; and having enjoyed good things of every kind I proved thankless for them; but though I did no wrong to the Babylonians, I have been greatly wronged by them." "So that you may be justified in your words and prevail when you are judged." "I have been the cause of my own evils," he says, "while your justice shines out. For when judgment takes place, and what you did for me is brought forward and compared with what I dared, you will be shown both just and loving, and I shall appear lawless and ungrateful." "So that," then, is not here an indication of cause (for neither David himself nor the people afterwards sinned in order that God might be justified); but rather, when sin is committed by them, God's justice is shown, for he has exercised every providence over him, over them, and over all people.
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« Ἰδοὺ γὰρ ἐν ἀνομίαις συνελήφθην, καὶ ἐν ἁμαρτίαις ἐκίσσησέ με ἡ μήτηρ μου. » "Άνωθεν, φησὶ, καὶ ἐξ ἀρχῆς τῆς φύσεως ἡ ἁμαρτία κεκράτηκε· προὔλαβε γὰρ τῆς Εὔας τὴν σύλληψιν τῆς ἐντολῆς ἡ παράβασις. Μετὰ γὰρ τὴν παράβασιν, καὶ τὴν θείαν ἀπόφασιν, καὶ τοῦ παραδείσου τὴν στέρησιν, ἔγνω ᾿Αδάμ Εὔαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκε τὸν Κάϊν. Τοῦτο τοίνυν εἰπεῖν βούλεται, ὅτι τῶν ἡμετέρων προγόνων κρατήσασα ἡ ἁμαρτίας, ὁδόν τινα καὶ τρίβον διὰ τοῦ γένους εἰργάσατο. Τοῦτο καὶ ὁ μακάριος λέγει Παῦλος · • Ἐπειδὴ γὰρ δι' ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθε, καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, ἐφ᾽ ᾧ' πάντες ἥμαρτον. » Τοῦτο καὶ ὁ τῶν ὅλων ἔφη Θεὸς πρὸς τὸν θαυμασιώτατον Νῶε, ὅτι «Ἔγκειται ἡ διάνοια τοῦ ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος πάσας τὰς ἡμέρας. » Διδασκόμεθα δὲ διὰ τούτων ἁπάντων, οὐχ ὅτι φυσικὴ τῆς ἁμαρτίας ἡ ἐνέργεια (ἢ γὰρ ἂν ἦμεν ἐλεύθεροι τιμωρίας, εἴπερ τοῦθ᾽ οὕτως εἶχεν), ἀλλ᾿ ὅτι ῥέπει ἡ φύσις περὶ τὸ πταίειν, ὑπὸ τῶν παθημάτων ἐνοχλουμένη· νικᾷ δὲ ὅμως ἡ γνώμη, πόνοις συνεργοῖς κεχρημένη. Οὐ τοίνυν, ὡς τινες ὑπέλαβον, τοῦ γάμου κατηγορεῖ, καὶ τὴν γαμικὴν κοινωνίαν παρανομίαν καλεῖ, καθάπερ τινὲς ἀνοήτως ὑπέλαβον, οὕτω νενοηκότες τὸ, • Ἐν ἀνομίαις συνελήφθην, καὶ ἐν ἁμαρτίαις ἐκίσσησέ με ἡ μήτηρ μου·, ἀλλὰ τὴν ἄνωθεν ὑπὸ τῶν προγόνων· ἀνθρώπων τολμηθεῖσαν παρανομίαν εἰς μέσον προφέρει, κἀκείνην λέγει γεγενῆσθαι τῶν ῥευμάτων τούτων πηγήν. Εἰ γὰρ ἐκεῖνοι, φησὶ, μὴ ἥμαρτον,, οὐκ ἂν ἐδέξαντο τῆς ἁμαρτίας τὸν θάνατον ἐπιτίμιον· θνητοὶ δὲ μὴ ὄντες, κρείττους ἂν ἦσαν φθορᾶς· τῇ δὲ ἀφθαρσίᾳ πάντως ἂν καὶ ἡ ἀπάθεια συνῆν. Απαθείας δὲ πολιτευομένης, χώραν οὐκ ἔσχεν ἡ ἁμαρτία. Ἐπειδὴ δὲ ἐξήμαρτον, φθορᾷ παρεδόθησαν· φθαρτοὶ δὲ γινόμενοι , τοιούτους γεγεννήκασι παῖδας· τοῖς δὲ τοιούτοις ἐπιθυμίαι καὶ φόβοι, ἡδοναὶ καὶ λύπαι, θυμὸς καὶ φθόνος παρέπεται. Πρὸς ταῦτα, καὶ τὰ ἐκ τούτων φυόμενα, ὁ λογισμὸς ἀγωνίζεται· καὶ νενικηκὼς μὲν ἀνακηρύττεται, καὶ τοῖς νικηφόροις ταινιοῦται στεφάνοις• ἡττηθεὶς δὲ, καὶ αἰσχύνην ὀφλισκάνει, καὶ δίκας εἰσπράττεται. ᾿Αντὶ μέντοι τοῦ ἐκίσσησεν, ὁ Σύμμαχος ἐκύησεν τέθεικεν.
« Idou gar en anomiais synelēphthēn, kai en hamartiais ekissēse me hē mētēr mou. » "Anōthen, phēsi, kai ex archēs tēs physeōs hē hamartia kekratēke; proulabe gar tēs Euas tēn syllēpsin tēs entolēs hē parabasis. Meta gar tēn parabasin, kai tēn theian apophasin, kai tou paradeisou tēn sterēsin, egnō ᾿Adam Euan tēn gynaika autou, kai syllabousa eteke ton Kaïn. Touto toinyn eipein bouletai, hoti tōn hēmeterōn progonōn kratēsasa hē hamartias, hodon tina kai tribon dia tou genous eirgasato. Touto kai ho makarios legei Paulos ; • Epeidē gar di' anthrōpou hē hamartia eis ton kosmon eisēlthe, kai dia tēs hamartias ho thanatos, eph᾽ hǭ' pantes hēmarton. » Touto kai ho tōn holōn ephē Theos pros ton thaumasiōtaton Nōe, hoti «Enkeitai hē dianoia tou anthrōpou epimelōs epi ta ponēra ek neotētos pasas tas hēmeras. » Didaskometha de dia toutōn hapantōn, ouch hoti physikē tēs hamartias hē energeia (ē gar an ēmen eleutheroi timōrias, eiper touth᾽ houtōs eichen), all᾿ hoti rhepei hē physis peri to ptaiein, hypo tōn pathēmatōn enochloumenē; niką de homōs hē gnōmē, ponois synergois kechrēmenē. Ou toinyn, hōs tines hypelabon, tou gamou katēgorei, kai tēn gamikēn koinōnian paranomian kalei, kathaper tines anoētōs hypelabon, houtō nenoēkotes to, • En anomiais synelēphthēn, kai en hamartiais ekissēse me hē mētēr mou;, alla tēn anōthen hypo tōn progonōn; anthrōpōn tolmētheisan paranomian eis meson propherei, kakeinēn legei gegenēsthai tōn rheumatōn toutōn pēgēn. Ei gar ekeinoi, phēsi, mē hēmarton,, ouk an edexanto tēs hamartias ton thanaton epitimion; thnētoi de mē ontes, kreittous an ēsan phthoras; tę̄ de aphtharsią pantōs an kai hē apatheia synēn. Apatheias de politeuomenēs, chōran ouk eschen hē hamartia. Epeidē de exēmarton, phthorą paredothēsan; phthartoi de ginomenoi , toioutous gegennēkasi paidas; tois de toioutois epithymiai kai phoboi, hēdonai kai lypai, thymos kai phthonos parepetai. Pros tauta, kai ta ek toutōn phyomena, ho logismos agōnizetai; kai nenikēkōs men anakēryttetai, kai tois nikēphorois tainioutai stephanois• hēttētheis de, kai aischynēn ophliskanei, kai dikas eisprattetai. ᾿Anti mentoi tou ekissēsen, ho Symmachos ekyēsen tetheiken.
"For behold, I was conceived in lawless deeds, and in sins my mother conceived me." "From of old," he says, "from the beginning of nature, sin has prevailed; for the transgression of the commandment came before Eve's conception." For after the transgression, the divine sentence, and the loss of paradise, Adam knew Eve his wife, and she conceived and bore Cain. He means, then, that sin, having prevailed over our forefathers, made a kind of road and path through the race. The blessed Paul says this too: "For since sin entered the world through a man, and death through sin, in which all sinned." The God of all said this too to the most admirable Noah: "The mind of man is diligently set on evil things from youth all his days." We are taught by all these not that the working of sin is natural (for then we would be free from punishment, if it were so), but that nature inclines to stumbling, troubled by the passions; yet the will conquers, using toil as its helper. He does not, then, as some supposed, accuse marriage, nor call marital union lawlessness, as some foolishly supposed, so understanding "I was conceived in lawless deeds, and in sins my mother conceived me"; but he brings forward the lawlessness dared of old by the forefathers of mankind and says that it became the spring of these streams. "For if they had not sinned," he says, "they would not have received death as the penalty of sin; and not being mortal, they would have been above corruption; and with incorruption, impassibility would surely have gone together; and where impassibility held sway, sin would have had no place. But since they sinned, they were handed over to corruption; and having become corruptible, they begot such children; and such are attended by desires and fears, pleasures and griefs, anger and envy. Against these and what springs from them reason struggles; and when it conquers it is proclaimed and wreathed with the victors' crowns, but when defeated it incurs shame and pays the penalty." For "conceived" in the second clause Symmachus put "carried in the womb."
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« Ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας. » Οὕτω δέ φησι, Κρίνεις, καὶ τοὺς μὲν κολάζεις, τοὺς δὲ στεφανοῖς, ἐπειδὴ τὴν ἀλήθειαν στέργεις· τὴν δὲ ἀλήθειαν στέργων, καὶ τῆς φύσεως εἰδὼς τὴν ἀσθένειαν, μετάδος συγγνώμην τοῖς αἰτοῦσι τὰ φάρμακα. « Τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι. · Ἐγὼ μέντοι συγγνώμης οὐδεμιᾶς ἐμαυτὸν ἄξιον νομίζω, μετὰ τοσαύτας δωρεάς γεγενημένος ·ἀχάριστος. Οὐ γὰρ μόνον με τοῖς βασιλικοῖς ἐνίδρυσας θώκοις, ἀλλὰ καὶ προφητικῆς ἠξίωσας χάριτος, · καὶ τὰ μετὰ μακρὸν ἐσόμενα προδεδήλωκας χρόνον, καὶ τὰ τοῖς ἄλλοις ἄδηλα, ἐμοὶ δὲ δῆλα πεποίηκας, ὡς καὶ τοὺς ἄλλους διδάξαι τὴν τοῦ μονογενοῦς σου Υἱοῦ ἐνανθρώπησιν, καὶ τὸ σωτήριον πάθος, καὶ τὴν ἀνάστασιν, καὶ τῆς οἰκουμένης τὴν σωτηρίαν, καὶ τῶν ἁμαρτημάτων τὴν φιλότιμον ἄφεσιν, τὰ μεγαλοπρεπῆ καὶ θεῖα τοῦ ἁγίου βαπτίσματος δῶρα. Ταῦτα πάντα παρὰ τοῦ παναγίου σου προδιδαχθεὶς Πνεύματος, ἱκετεύω μεταλαχεῖν ἐκείνης τῆς χάριτος, ἣν προθεσπίζων τοῖς ἄλλοις βοῶ.
« Idou gar alētheian ēgapēsas. » Houtō de phēsi, Krineis, kai tous men kolazeis, tous de stephanois, epeidē tēn alētheian stergeis; tēn de alētheian stergōn, kai tēs physeōs eidōs tēn astheneian, metados syngnōmēn tois aitousi ta pharmaka. « Ta adēla kai ta kryphia tēs sophias sou edēlōsas moi. ; Egō mentoi syngnōmēs oudemias emauton axion nomizō, meta tosautas dōreas gegenēmenos ;acharistos. Ou gar monon me tois basilikois enidrysas thōkois, alla kai prophētikēs ēxiōsas charitos, ; kai ta meta makron esomena prodedēlōkas chronon, kai ta tois allois adēla, emoi de dēla pepoiēkas, hōs kai tous allous didaxai tēn tou monogenous sou Huiou enanthrōpēsin, kai to sōtērion pathos, kai tēn anastasin, kai tēs oikoumenēs tēn sōtērian, kai tōn hamartēmatōn tēn philotimon aphesin, ta megaloprepē kai theia tou hagiou baptismatos dōra. Tauta panta para tou panagiou sou prodidachtheis Pneumatos, hiketeuō metalachein ekeinēs tēs charitos, hēn prothespizōn tois allois boō.
"For behold, you have loved truth." He says this: "You judge, punishing some and crowning others, since you love truth. But loving truth and knowing the weakness of nature, grant pardon to those who ask for the medicines." "The unclear and hidden things of your wisdom you have made plain to me." "I do not think myself worthy of any pardon, having become ungrateful after so many gifts. For you not only set me on the royal seat but also counted me worthy of prophetic grace, revealed beforehand things to happen after a long time, and made plain to me what is unclear to others, so that I might teach others the incarnation of your only-begotten Son, the saving passion, the resurrection, the salvation of the world, the generous forgiveness of sins, and the magnificent and divine gifts of holy baptism. Having been taught all these things beforehand by your all-holy Spirit, I beg to share in that grace which I proclaim beforehand to others."
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«Ῥαντιεῖς με ὑσσώπῳ, καὶ καθαρισθήσομαι· πλυνεῖς με, καὶ ὑπὲρ χιόνα λευκανθήσομαι. » Μόνη γὰρ ἡ τοῦ βαπτίσματος δωρεὰ ταύτην ἐργάσασθαι τὴν κάθαρσιν δύναται · ταύτην δὲ τὴν κάθαρσιν καὶ διὰ Ἡσαΐου τοῦ προφήτου δώσειν ὑπέσχετο τῶν ὅλων ὁ Κύριος. Εἰρηκὼς γάρ· « Λούσασθε, καθαροί γένεσθε, ἀφέλετε τὰς πονηρίας ἀπὸ τῶν καρδιῶν ὑμῶν·, μετ' ὀλίγα ἔφη· « Ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ. » Ταῦτα καὶ αὐτὸς ὁ μέγας Δαβὶδ ἐν τῷ ἑξηκοστῷ ἑβδόμῳ ψαλμῷ προαγορεύει. « Ἐν τῷ γὰρ, φησὶ, διαστέλλειν τὸν ἐπουράνιον βασιλεῖς, χιονωθήσονται ἐν Σελμών. » Τοῦτο " τοίνυν κἀνταῦθά φησιν, ὅτι Τῆς δοθησομένης ἅπασιν ἀνθρώποις προσδέομαι χάριτος· καὶ ἐκείνη γὰρ ἀκριβῶς ἀποῤῥύψαι με δύναται μόνη, καὶ τῆς χιόνος μοι τὴν λευκότητα δοῦναι. Ὅτι δὲ τὸ ὕσσωπον οὐδεμίαν ἄφεσιν ἁμαρτημάτων εἰργάζετο, ῥάδιον ἐκ τῶν Μωσαϊκῶν συγγραμμάτων καταμαθεῖν. Τὸν γὰρ ἀνδροφόνον, καὶ τὸν ἀλλοτριόγαμον λῃστὴν, οὐ περιῤῥαντηρίοις ὁ νόμος ἐκάθαιρεν, ἀλλὰ τιμωρίαις ἐσχάταις ὑπέβαλλεν. Ἑτέρων τοίνυν ἐστὶ πραγμάτων τὸ ὕσσωπον αἴνιγμα. Ὑσσώπῳ γὰρ ἐν Αἰγύπτῳ τὸ αἷμα τοῦ προβάτου ταῖς φλιαῖς ἐπιῤῥάναντες, τοῦ ὀλοθρεύοντος τὰς χεῖρας διέφυγον. Τύπος δὲ ἦν ἐκεῖνα τῶν σωτηρίων παθημάτων· αἷμα γὰρ κἀνταῦθα, ξύλον σωτήριον, καὶ σωτηρία τοῖς μετὰ πίστεως προσιοῦσι χορηγουμένη.
«Rhantieis me hyssōpǭ, kai katharisthēsomai; plyneis me, kai hyper chiona leukanthēsomai. » Monē gar hē tou baptismatos dōrea tautēn ergasasthai tēn katharsin dynatai ; tautēn de tēn katharsin kai dia Hēsaïou tou prophētou dōsein hypescheto tōn holōn ho Kyrios. Eirēkōs gar; « Lousasthe, katharoi genesthe, aphelete tas ponērias apo tōn kardiōn hymōn;, met' oliga ephē; « Ean ōsin hai hamartiai hymōn hōs phoinikoun, hōs chiona leukanō. » Tauta kai autos ho megas Dabid en tǭ hexēkostǭ hebdomǭ psalmǭ proagoreuei. « En tǭ gar, phēsi, diastellein ton epouranion basileis, chionōthēsontai en Selmōn. » Touto " toinyn kantautha phēsin, hoti Tēs dothēsomenēs hapasin anthrōpois prosdeomai charitos; kai ekeinē gar akribōs aporrhypsai me dynatai monē, kai tēs chionos moi tēn leukotēta dounai. Hoti de to hyssōpon oudemian aphesin hamartēmatōn eirgazeto, rhadion ek tōn Mōsaïkōn syngrammatōn katamathein. Ton gar androphonon, kai ton allotriogamon lę̄stēn, ou perirrhantēriois ho nomos ekathairen, alla timōriais eschatais hypeballen. Heterōn toinyn esti pragmatōn to hyssōpon ainigma. Hyssōpǭ gar en Aigyptǭ to haima tou probatou tais phliais epirrhanantes, tou olothreuontos tas cheiras diephygon. Typos de ēn ekeina tōn sōtēriōn pathēmatōn; haima gar kantautha, xylon sōtērion, kai sōtēria tois meta pisteōs prosiousi chorēgoumenē.
"You will sprinkle me with hyssop, and I shall be cleansed; you will wash me, and I shall be made whiter than snow." For only the gift of baptism can work this cleansing; and the Lord of all promised through Isaiah the prophet to give this cleansing. For having said, "Wash, become clean, take away the wickedness from your hearts," a little later he said, "Though your sins be like scarlet, I will make them white as snow." The great David himself foretells this too in the sixty-seventh psalm: "When the heavenly one distinguishes kings, they will be made snow-white in Salmon." Here too, then, he says: "I need the grace that will be given to all people; for that alone can wash me thoroughly and give me the whiteness of snow." That hyssop worked no forgiveness of sins is easy to learn from the writings of Moses. For the law did not cleanse the murderer and the adulterous robber of another's wife with sprinklings, but subjected them to the utmost punishments. The hyssop, then, is a riddle of other things. For with hyssop in Egypt they sprinkled the blood of the lamb on the doorposts and escaped the hands of the destroyer. Those things were a type of the saving sufferings; for here too there is blood, the saving wood, and salvation supplied to those who come with faith.
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«Ακουτιεῖς μοι ἀγαλλίασιν καὶ εὐφροσύνην ἀγαλλιάσονται ὀστέα τεταπεινωμένα. » Ταύτης μοι, φησὶ, τῆς εὐφροσύνης τὰ ὦτα ἔμπλησον, τὴν τελείαν κάθαρσιν ὑπισχνούμενος, ἵνα εἰς ἅπαντα ἡ θυμηδία διαδράμῃ τὰ τοῦ σώματος μόρια· καὶ τὰ νῦν τῇ κακουχίᾳ τεταπεινωμένα ὀστᾶ, ἀνθήσῃ πάλιν, καὶ ἀπολάβῃ τὴν οἰκείαν ἰσχύν.
«Akoutieis moi agalliasin kai euphrosynēn agalliasontai ostea tetapeinōmena. » Tautēs moi, phēsi, tēs euphrosynēs ta ōta emplēson, tēn teleian katharsin hypischnoumenos, hina eis hapanta hē thymēdia diadramę̄ ta tou sōmatos moria; kai ta nyn tę̄ kakouchią tetapeinōmena osta, anthēsę̄ palin, kai apolabę̄ tēn oikeian ischyn.
"You will make me hear exultation and gladness; the humbled bones will exult." "Fill my ears with this gladness," he says, "promising perfect cleansing, so that the cheer may run through all the members of the body, and the bones now humbled by affliction may flourish again and recover their strength."
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« ᾿Απόστρεψον τὸ πρόσωπόν σου ἀπὸ τῶν ἁμαρτιῶν μου, καὶ πάσας τὰς ἀνομίας μου ἐξάλειψον. » Μὴ ἴδῃς, φησὶ, τὰς ὑπ᾿ ἐμοῦ τετολμημένας ἀνομίας, ἀλλ᾿ ἐμὲ τὸν ταύτας ὀλοφυρόμενον.
« ᾿Apostrepson to prosōpon sou apo tōn hamartiōn mou, kai pasas tas anomias mou exaleipson. » Mē idę̄s, phēsi, tas hyp᾿ emou tetolmēmenas anomias, all᾿ eme ton tautas olophyromenon.
"Turn your face away from my sins, and blot out all my lawless deeds." "Do not look," he says, "at the lawless deeds I dared, but at me who lament them."
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« Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεὸς, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου. » Ἐπειδὴ τὸ γῆρας ἐδεξάμην τῆς ἁμαρτίας, τῇ σῇ με φιλανθρωπίᾳ νεούργησον. Ταῦτα καὶ δι' Ἰεζεκιὴλ τοῦ προφήτου τοῖς ἐν Βαβυλῶνι δορυαλώτοις ὁ Δεσπότης ὑπέσχετο. « Δώσω γὰρ αὐτοῖς, φησὶ, καρδίαν καινὴν, καὶ πνεῦμα καινόν.» Πνεῦμα δὲ οὐ τὸ πανάγιον λέγει, ἀλλὰ τοῦ λογικοῦ τὴν ὁρμήν · τουτέστι, τῇ μακρᾷ ταύτῃ παιδεύσας παιδείᾳ καὶ διδάξας ὑμᾶς, οἴους ἡ ἁμαρτία φύει καρποὺς, τὴν ἀρετὴν αἱρεῖσθαι παρασκευάσω. Τοῦτο κἀνταῦθα ὁ μακάριος ἤτησε Δαβίδ, τήν τε βλαβεῖσαν αὐτοῦ νεουργηθῆναι καρδίαν, καὶ τὸ λογικὸν ῥωσθῆναι, ὥστε τὴν θείαν τρέχειν ὁδόν.
« Kardian katharan ktison en emoi, ho Theos, kai pneuma euthes enkainison en tois enkatois mou. » Epeidē to gēras edexamēn tēs hamartias, tę̄ sę̄ me philanthrōpią neourgēson. Tauta kai di' Iezekiēl tou prophētou tois en Babylōni doryalōtois ho Despotēs hypescheto. « Dōsō gar autois, phēsi, kardian kainēn, kai pneuma kainon.» Pneuma de ou to panagion legei, alla tou logikou tēn hormēn ; toutesti, tę̄ makrą tautę̄ paideusas paideią kai didaxas hymas, oious hē hamartia phyei karpous, tēn aretēn haireisthai paraskeuasō. Touto kantautha ho makarios ētēse Dabid, tēn te blabeisan autou neourgēthēnai kardian, kai to logikon rhōsthēnai, hōste tēn theian trechein hodon.
"Create in me a clean heart, O God, and renew a right spirit within me." "Since I have taken on the old age of sin, renew me by your love for humankind." The Master promised this too through the prophet Ezekiel to the captives in Babylon: "For I will give them," he says, "a new heart and a new spirit." He means by spirit not the all-holy Spirit but the impulse of the rational faculty; that is: "Having disciplined you with this long discipline and taught you what fruits sin produces, I will make you choose virtue." This is what the blessed David asked here too: that his damaged heart be renewed and his rational faculty strengthened, so as to run the divine road.
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« Μὴ ἀποῤῥίψῃς με ἀπὸ τοῦ προσώπου σου, καὶ τὸ Πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ᾿ ἐμοῦ. » Σαφῶς διὰ τούτων μεμαθήκαμεν τῶν λόγων, ὡς οὐκ ἐγυμνώθη τῆς τοῦ παναγίου Πνεύματος χάριτος. Οὐ γὰρ ὡς γυμνωθεὶς ἀπολαβεῖν ἱκετεύει, ἀλλὰ μὴ στερηθῆναι ταύτης ἀντιβολεί, μηδὲ πόῤῥω γενέσθαι τῆς θείας κηδεμονίας. Πρόσωπον γὰρ ἐνταῦθα τὴν κηδεμονίαν ἐκάλεσεν.
« Mē aporrhipsę̄s me apo tou prosōpou sou, kai to Pneuma sou to hagion mē antanelę̄s ap᾿ emou. » Saphōs dia toutōn memathēkamen tōn logōn, hōs ouk egymnōthē tēs tou panagiou Pneumatos charitos. Ou gar hōs gymnōtheis apolabein hiketeuei, alla mē sterēthēnai tautēs antibolei, mēde porrhō genesthai tēs theias kēdemonias. Prosōpon gar entautha tēn kēdemonian ekalesen.
"Do not cast me away from your face, and do not take your Holy Spirit from me." By these words we have learned clearly that he was not stripped of the grace of the all-holy Spirit. For he does not beg to receive it back as one stripped of it, but implores not to be deprived of it, nor to come to be far from divine care. For here he called care the face.
50.14PG 80 80:1249
« ᾿Απόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου, καὶ Πνεύματι ἡγεμονικῷ στήριξόν με. » "Ο" μὴ ἀπώλεσεν, ἔχειν ἠντιβόλησε, τουτέστι, τὴν χάριν τοῦ Πνεύματος. Ὁ δὲ ἀποβέβληκεν, ἀπολαβεῖν ἱκετεύει · τοῦτο δὲ ἦν ἡ ἐν Θεῷ εὐφροσύνη. Πάσης, φησί, θυμηδίας ἀπήλαυον, ἡνίκα πολλὴν εἶχον πρὸς σὲ, Δέσποτα, παῤῥησίαν· νῦν δὲ ταύτης γεγυμνωμένος, καὶ τῆς εὐθυμίας ἐστέρημαι. Ἐγύμνωσε δέ με τῆς παῤῥησίας ἡ δουλεία τῆς ἡδονῆς. Διὸ ἱκετεύω τὴν προτέραν ἡγεμονίαν ἀπολαβεῖν μου τὸν νοῦν, καὶ τὸν ὑπὸ τῶν παθῶν δουλωθέντα, τὴν κατὰ τούτων αὖθις ἀπολαβεῖν ἐξουσίαν. Πάλιν γὰρ ἐνταῦθα πνεῦμα ἡγεμονικὸν τὸν αὐτοκράτορα λογισμὸν ἐκάλεσε.
« ᾿Apodos moi tēn agalliasin tou sōtēriou sou, kai Pneumati hēgemonikǭ stērixon me. » "O" mē apōlesen, echein ēntibolēse, toutesti, tēn charin tou Pneumatos. Ho de apobeblēken, apolabein hiketeuei ; touto de ēn hē en Theǭ euphrosynē. Pasēs, phēsi, thymēdias apēlauon, hēnika pollēn eichon pros se, Despota, parrhēsian; nyn de tautēs gegymnōmenos, kai tēs euthymias esterēmai. Egymnōse de me tēs parrhēsias hē douleia tēs hēdonēs. Dio hiketeuō tēn proteran hēgemonian apolabein mou ton noun, kai ton hypo tōn pathōn doulōthenta, tēn kata toutōn authis apolabein exousian. Palin gar entautha pneuma hēgemonikon ton autokratora logismon ekalese.
"Give back to me the exultation of your salvation, and establish me with a governing spirit." What he had not lost, he begged to keep, that is, the grace of the Spirit; what he had thrown away, he begs to receive back, and this was gladness in God. "I enjoyed every cheer," he says, "when I had great boldness toward you, Master; but now, stripped of it, I am deprived of good cheer too. Slavery to pleasure stripped me of boldness. Therefore I beg that my mind receive back its former governance, and that what was enslaved by the passions receive back authority over them." Here again he called the self-ruling reason a governing spirit.
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« Διδάξω ἀνόμους τὰς ὁδοὺς σου, καὶ ἀσεβεῖς ἐπὶ σὲ ἐπιστρέψουσιν. » Τῆς σῆς πάλιν ἀπολαύων φιλανθρωπίας ἀρχέτυπον ἔσομαι μετανοίας τοῖς τὸν παράνομον βίον ἀσπαζομένοις· ἔσομαι δὲ καὶ κήρυξ τῆς σῆς ἀγαθότητος, καὶ προτρέψω δυσσεβεῖς ἀνθρώπους, καὶ παρανόμους, τῇ σῇ προσδραμεῖν ἱκετείᾳ.
« Didaxō anomous tas hodous sou, kai asebeis epi se epistrepsousin. » Tēs sēs palin apolauōn philanthrōpias archetypon esomai metanoias tois ton paranomon bion aspazomenois; esomai de kai kēryx tēs sēs agathotētos, kai protrepsō dyssebeis anthrōpous, kai paranomous, tę̄ sę̄ prosdramein hiketeią.
"I will teach the lawless your ways, and the impious will turn back to you." "Enjoying your love for humankind again, I will be a pattern of repentance for those who embrace a lawless life; and I will be a herald of your goodness and urge impious and lawless people to run to supplication of you."
50.16PG 80 80:1249
« Ῥῦσαί με ἐξ αἱμάτων, ὁ Θεὸς τῆς σωτηρίας μου. » Συνεχῶς ἐν τῇ μνήμη περιστρέφει τὸν τοῦ Οὐρίου φόνον. Τοῦτο κὰν τῷ προοιμίῳ δεδήλωκεν, « ὅτι ἡ ἁμαρτία μου ἐνώπιόν μού ἐστι διὰ παντός. - ᾿Αγαλλιάσεται ἡ γλῶσσά μου τὴν δικαιοσύνην σου. » Τοῦτο ὁ Σύμμαχος οὕτως ἡρμήνευσε· Διαλαλήσει ἡ γλῶσσά μου τὴν ἐλεημοσύνην σου. Οὐ γὰρ σιγήσω τῆς ἀφέσεως ἀπολαύσας, ἀλλ᾿ ὑμνῶν σε διατελέσω, καὶ τὰς σὰς διηγούμενος χάριτας.
« Rhysai me ex haimatōn, ho Theos tēs sōtērias mou. » Synechōs en tę̄ mnēmē peristrephei ton tou Ouriou phonon. Touto kan tǭ prooimiǭ dedēlōken, « hoti hē hamartia mou enōpion mou esti dia pantos. - ᾿Agalliasetai hē glōssa mou tēn dikaiosynēn sou. » Touto ho Symmachos houtōs hērmēneuse; Dialalēsei hē glōssa mou tēn eleēmosynēn sou. Ou gar sigēsō tēs apheseōs apolausas, all᾿ hymnōn se diatelesō, kai tas sas diēgoumenos charitas.
"Rescue me from bloodshed, O God, God of my salvation." He continually turns over in memory the murder of Uriah. He showed this in the opening too: "For my sin is ever before me." "My tongue will exult in your righteousness." Symmachus rendered this thus: "My tongue will proclaim your mercy." "For having enjoyed forgiveness I will not keep silent, but will continue hymning you and recounting your favors."
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« Τὰ χείλη μου ἀνοίξεις, Κύριε, καὶ τὸ στόμα μου ἀναγγελεῖ τὴν αἴνεσίν σου. » Ἡ γὰρ ἁμαρτία πέφυκε τὴν γλῶσσαν δεσμεῖν, ἐμφράττειν τὸ στόμα ", ἄγχειν, σιωπᾶν ἀναγκάζειν. Αντιβολεῖ τοίνυν ὁ προφήτης, διὰ τῆς ἀφέσεως τῆς προτέρας παῤῥησίας μεταλαχεῖν, καὶ τὴν γλῶτταν εἰς ὑμνῳδίαν κινῆσαι.
« Ta cheilē mou anoixeis, Kyrie, kai to stoma mou anangelei tēn ainesin sou. » Hē gar hamartia pephyke tēn glōssan desmein, emphrattein to stoma ", anchein, siōpan anankazein. Antibolei toinyn ho prophētēs, dia tēs apheseōs tēs proteras parrhēsias metalachein, kai tēn glōttan eis hymnǭdian kinēsai.
"O Lord, you will open my lips, and my mouth will declare your praise." For sin binds the tongue, stops the mouth, chokes, and forces silence. The prophet implores, then, to receive his former boldness through forgiveness and to move his tongue to hymn singing.
50.18PG 80 80:1249
« Ὅτι εἰ ἠθέλησας θυσίαν, ἔδωκα ἄν· ὁλοκαυτώματα οὐκ εὐδοκήσεις. » Συνάδει καὶ ταῦτα τοῖς ἐν τῷ προτεταγμένῳ εἰρημένοις ψαλμῷ. ᾿Ακηκόαμεν γὰρ ἐκεῖ τοῦ Θεοῦ τῶν ὅλων λέγοντος · · Οὐ δέξομαι ἐκ τοῦ οἴκου σου μόσχους, οὐδὲ ἐκ τῶν ποιμνίων σου τράγους. » Τοιγάρτοι τοῦτο παρὰ τῆς θείας ἀκούσας φωνῆς ὁ θειότατος Δαβίδ, εἰκότως ἔφη· « Ὅτι εἰ ἠθέλησας θυσίαν, ἔδωκα ἄν· ὁλοκαυτώματα οὐκ εὐδοκήσεις. » Σὺ γὰρ, φησὶν, εἴρηκας μὴ θυμήρεις εἶναί σοι τὰς τῶν ἀλόγων θυσίας· οὗ δὴ χάριν τὴν ἀρέσκουσάν σοι ἱερουργίαν προσοίσω.
« Hoti ei ēthelēsas thysian, edōka an; holokautōmata ouk eudokēseis. » Synadei kai tauta tois en tǭ protetagmenǭ eirēmenois psalmǭ. ᾿Akēkoamen gar ekei tou Theou tōn holōn legontos ; ; Ou dexomai ek tou oikou sou moschous, oude ek tōn poimniōn sou tragous. » Toigartoi touto para tēs theias akousas phōnēs ho theiotatos Dabid, eikotōs ephē; « Hoti ei ēthelēsas thysian, edōka an; holokautōmata ouk eudokēseis. » Sy gar, phēsin, eirēkas mē thymēreis einai soi tas tōn alogōn thysias; hou dē charin tēn areskousan soi hierourgian prosoisō.
"For if you had wished sacrifice, I would have given it; you will not be pleased with burnt offerings." These words too agree with what was said in the psalm placed before. For there we heard the God of all saying, "I will not accept calves from your house, nor goats from your flocks." Hearing this from the divine voice, the most divine David fittingly said, "For if you had wished sacrifice, I would have given it; you will not be pleased with burnt offerings." "For you have said," he says, "that sacrifices of irrational animals are not pleasing to you; for this reason I will offer the service that pleases you."
50.19PG 80 80:1251
Θυσία τῷ Θεῷ πνεῦμα συντετριμμένον· καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει. • Ἱερεῖον, φησὶν, ἀρεστὸν καὶ θυμῆρές σοι τῷ Θεῷ ἡμῶν μετριότης φρονήματος. Διὰ σφόδρα μου τὴν καρδίαν ταπεινώσας, καὶ οἱονεὶ συντρίψας, καὶ λίαν αὐτὴν λεπτύνας, τὴν ἀρεστὴν σοι θυσίαν προσκομιῶ. Τούτοις καὶ οἱ μακάριοι παῖδες ἐν τῇ καμίνῳ τοῖς λόγοις ἐχρήσαντο · · Ἐν καρδίᾳ γὰρ, ἔλεγον, συντετριμμένῃ, καὶ πνεύματι ταπεινώσεως προσδεχθείημεν ἐνώπιόν σου, ὡς ἐν ὁλοκαυτώμασι κριῶν καὶ ταύρων πιόνων., Ὡς εἶναι δῆλον κἀντεῦθεν, ὅτι καὶ πρόῤῥησιν ὁ ψαλμὸς ἔχει τῶν ἐν Βαβυλῶνι συμβεβηκότων, καὶ διδασκαλίαν τὴν ἐκείνοις ἁρμόττουσαν. Ἐντεῦθεν γὰρ καὶ οἱ γενναῖοι παῖδες ἐκεῖνοι τὴν ἀρεστὴν τῷ Θεῷ θυσίαν μεμαθηκότες, τὴν ταπεινότητα τοῦ φρονήματος, καὶ τῆς καρδίας τὴν συντριβὴν τῷ Δεσπότη προσήνεγκαν.
Thysia tǭ Theǭ pneuma syntetrimmenon; kardian syntetrimmenēn kai tetapeinōmenēn ho Theos ouk exoudenōsei. • Hiereion, phēsin, areston kai thymēres soi tǭ Theǭ hēmōn metriotēs phronēmatos. Dia sphodra mou tēn kardian tapeinōsas, kai hoionei syntripsas, kai lian autēn leptynas, tēn arestēn soi thysian proskomiō. Toutois kai hoi makarioi paides en tę̄ kaminǭ tois logois echrēsanto ; ; En kardią gar, elegon, syntetrimmenę̄, kai pneumati tapeinōseōs prosdechtheiēmen enōpion sou, hōs en holokautōmasi kriōn kai taurōn pionōn., Hōs einai dēlon kanteuthen, hoti kai prorrhēsin ho psalmos echei tōn en Babylōni symbebēkotōn, kai didaskalian tēn ekeinois harmottousan. Enteuthen gar kai hoi gennaioi paides ekeinoi tēn arestēn tǭ Theǭ thysian memathēkotes, tēn tapeinotēta tou phronēmatos, kai tēs kardias tēn syntribēn tǭ Despotē prosēnenkan.
"A sacrifice to God is a broken spirit; a broken and humbled heart God will not despise." "A sacrificial victim acceptable and pleasing to you, our God," he says, "is a modest mind. Therefore, having greatly humbled my heart, and as it were broken it and ground it very fine, I will bring you the sacrifice that pleases you." The blessed young men in the furnace too used these words: "With a broken heart," they said, "and a spirit of humility may we be accepted before you, as with burnt offerings of rams and fat bulls." So it is clear from this too that the psalm contains a prediction of what happened in Babylon and teaching suited to them. For from here those noble young men learned the sacrifice pleasing to God, humility of mind and contrition of heart, and offered it to the Master.
50.20PG 80 80:1251
« ᾿Αγάθυνον, Κύριε, ἐν τῇ εὐδοκίᾳ σου τὴν Σιὼν, καὶ οἰκοδομηθήτω τὰ τείχη Ἱερουσαλήμ. Τότε εὐδοκήσεις θυσίαν δικαιοσύνης, ἀναφορὰν, καὶ ὁλοκαυτώματα· τότε ἀνοίσουσιν ἐπὶ τὸ θύσιαστήριόν σου μόσχους. » Σαφέστερον ἐκ τούτων ἐδιδάχθημεν τῶν ῥημάτων, ὅτι πλήρης ὁ ψαλμὸς προφητείας. Τοῖς ἐν Βαβυλῶνι γὰρ ἡναγκασμένοις οἰκεῖν, καὶ ποθοῦσι τὴν τῆς δουλείας ἀπαλλαγήν, καὶ ὀλοφυρομένοις τὴν τῆς πόλεως ἐρημίαν, ἁρμόττει τὰ ῥήματα. Ικετεύουσι γὰρ οἴκτου τινὸς ἀξιωθῆναι τὴν πόλιν, καὶ τὴν προτέραν εὐκληρίαν ἀπολαβεῖν, τῶν περιβόλων ἀνορθουμένων, καὶ τῆς κατὰ νόμον τελουμένης λατρείας. Νῦν μὲν γὰρ, φησὶ, τὴν ἀλλοτρίαν οἰκοῦντας τὰς ὡρισμένας σοι θυσίας προσφέρειν οὐκ ἔνεστιν, ἐν ἐκείνῃ μόνῃ τῇ πόλει θύειν τοῦ νόμου διαγορεύοντος. Εἰ δὲ τῆς ἐπανόδου τύχοιμεν, καὶ τὸν νεὼν ἀνορθώσαιμεν, τηνικαῦτά σοι· τὰς ἐννόμους θυσίας προσοίσομεν. Αρμόττει δὲ λίαν αὐτοῖς, « Καὶ τὰ χείλη μου ἀνοίξεις, Κύριε, καὶ τὸ στόμα μου ἀναγγελεῖ τὴν αἴνεσίν σου. » Αὐτῶν γάρ ἐστι φωνή • • Πῶς ἄσομεν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας; » Ἔχει δὲ καὶ ἑτέραν προφητείαν τοῦ ψαλμοῦ τοῦδε τὸ τέλος. Ἐπειδὴ γὰρ τοῦ παναγίου Πνεύματος ἄνω τὰ δῶρα προτέθεικεν ', εἶτα κατιὼν ἔδειξε τὸν τῶν ὅλων Θεὸν ταῖς κατὰ νόμον θυσίαις οὐκ ἀρεσκόμενον, ἱκετεύει τὴν νέαν ἀναφανῆναι Σιὼν, καὶ τὴν ἐπουράνιον Ἱερουσαλὴμ ἐπὶ γῆς πολισθῆναι, καὶ ὅτι τάχιστα παρασχεθῆναι τὴν καινὴν πολιτείαν, τὴν οὐκ ἄλογα προσφέρουσαν θύματα, ἀλλὰ τὴν τῆς δικαιοσύνης ἀναφορὰν καὶ θυσίαν, καὶ τὰ λογικά καὶ ζῶντα ὁλοκαυτώματα, περὶ ὧν μακάριος λέγει Παῦλος, « Παρακαλῶ ὑμᾶς, ἀδελφοὶ, διὰ τῶν οἱκτιρμῶν τοῦ Θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ τὴν λογικὴν λατρείαν ὑμῶν. • Εἰδὼς γὰρ ὁ θειότατος ' Δαβίδ, ἄτε τὰ ἄδηλα καὶ τὰ κρύφια τῆς τοῦ Θεοῦ σοφίας μεμαθηκώς, ὡς ἡ καινὴ διαθήκη τελειαν ἔχει τῶν ἁμαρτημάτων τὴν ἄφεσιν, ταχίστης καὶ τελείας τῶν ἁμαρτημάτων ἀπαλλαγῆς ἐφιέμενος, καὶ τῆς συντόμου καὶ φιλοτίμου καθάρσεως τυχεῖν καὶ αὐτὸς ὀρεγόμενος, ταῦτά φησι.
« ᾿Agathynon, Kyrie, en tę̄ eudokią sou tēn Siōn, kai oikodomēthētō ta teichē Hierousalēm. Tote eudokēseis thysian dikaiosynēs, anaphoran, kai holokautōmata; tote anoisousin epi to thysiastērion sou moschous. » Saphesteron ek toutōn edidachthēmen tōn rhēmatōn, hoti plērēs ho psalmos prophēteias. Tois en Babylōni gar hēnankasmenois oikein, kai pothousi tēn tēs douleias apallagēn, kai olophyromenois tēn tēs poleōs erēmian, harmottei ta rhēmata. Iketeuousi gar oiktou tinos axiōthēnai tēn polin, kai tēn proteran euklērian apolabein, tōn peribolōn anorthoumenōn, kai tēs kata nomon teloumenēs latreias. Nyn men gar, phēsi, tēn allotrian oikountas tas hōrismenas soi thysias prospherein ouk enestin, en ekeinę̄ monę̄ tę̄ polei thyein tou nomou diagoreuontos. Ei de tēs epanodou tychoimen, kai ton neōn anorthōsaimen, tēnikauta soi; tas ennomous thysias prosoisomen. Armottei de lian autois, « Kai ta cheilē mou anoixeis, Kyrie, kai to stoma mou anangelei tēn ainesin sou. » Autōn gar esti phōnē • • Pōs asomen tēn ǭdēn Kyriou epi gēs allotrias? » Echei de kai heteran prophēteian tou psalmou toude to telos. Epeidē gar tou panagiou Pneumatos anō ta dōra protetheiken ', eita katiōn edeixe ton tōn holōn Theon tais kata nomon thysiais ouk areskomenon, hiketeuei tēn nean anaphanēnai Siōn, kai tēn epouranion Hierousalēm epi gēs polisthēnai, kai hoti tachista paraschethēnai tēn kainēn politeian, tēn ouk aloga prospherousan thymata, alla tēn tēs dikaiosynēs anaphoran kai thysian, kai ta logika kai zōnta holokautōmata, peri hōn makarios legei Paulos, « Parakalō hymas, adelphoi, dia tōn hoiktirmōn tou Theou parastēsai ta sōmata hymōn thysian zōsan, hagian, euareston tǭ Theǭ tēn logikēn latreian hymōn. • Eidōs gar ho theiotatos ' Dabid, ate ta adēla kai ta kryphia tēs tou Theou sophias memathēkōs, hōs hē kainē diathēkē teleian echei tōn hamartēmatōn tēn aphesin, tachistēs kai teleias tōn hamartēmatōn apallagēs ephiemenos, kai tēs syntomou kai philotimou katharseōs tychein kai autos oregomenos, tauta phēsi.
"Do good, O Lord, in your good pleasure to Zion, and let the walls of Jerusalem be built. Then you will be pleased with a sacrifice of righteousness, an offering and whole burnt offerings; then they will offer calves on your altar." From these words we were taught more clearly that the psalm is full of prophecy. For the words fit those forced to live in Babylon, longing for release from slavery and lamenting the desolation of the city. For they entreat that the city be counted worthy of some pity and receive its former good fortune, the walls being restored and the worship performed according to the law. "Now," he says, "living in a foreign land, we cannot offer the sacrifices appointed for you, since the law prescribes sacrificing in that city alone. But if we obtain the return and restore the temple, then we will offer you the lawful sacrifices." "And you will open my lips, O Lord, and my mouth will declare your praise" fits them very well; for theirs is the cry, "How shall we sing the song of the Lord in a foreign land?" The end of this psalm also contains another prophecy. For since above he set forth the gifts of the all-holy Spirit, and then, coming down, showed the God of all not pleased with the sacrifices of the law, he begs that the new Zion appear, that the heavenly Jerusalem be built as a city on earth, and that the new way of life be granted as quickly as possible, which offers not irrational victims but the offering and sacrifice of righteousness and the rational and living burnt offerings, of which the blessed Paul says: "I urge you, brothers, by the compassions of God, to present your bodies as a sacrifice living, holy, well pleasing to God, your rational worship." For the most divine David, having learned the unclear and hidden things of God's wisdom, knew that the new covenant has perfect forgiveness of sins; and longing for very swift and perfect release from sins, and reaching out himself to obtain the brief and generous cleansing, he says these things.
Chapter 51
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« Εἰς τὸ τέλος. Συνέσεως τῷ Δαβίδ. Ἐν τῷ εἰσελθεῖν Δωὴκ τὸν Ἰδουμαῖον, καὶ ἀπαγγεῖλαι τῷ Σαούλ, καὶ εἰπεῖν αὐτῷ· Ἦλθε Δαβὶδ εἰς τὸν οἶκον ᾿Αβιμέλεχ. » Καὶ ἐντεῦθεν δῆλον, ὡς διώνυμος ὁ ᾿Αβιμέλεχ. Ὁ γὰρ Δοὴκ, ὡς ἡ πρώτη τῶν Βασιλειῶν ἱστορία διδάσκει, τὸν Ἀχιμέλεχ εἰσήγγειλε παρὰ τῷ Σαούλ, καὶ εἰς μιαιφονίαν τῶν ἱερέων ἐξέμῃνε. Τοῦτον δὲ καὶ ἐνταῦθα, καὶ ἐν τῷ τριακοστῷ τρίτῳ ψαλμῷ ᾿Αβιμέλεχ ὀνομάζει. Τὴν γεγενημένην κατὰ τῶν ἱερέων συκοφαντίαν μεμαθηκὼς ὁ θεῖος Δαβίδ, τοῦτον συνέγραψε τὸν ψαλμὸν, εἰς ὑπομονὴν καὶ καρτερίαν τοὺς ἀδικουμένους ἀλείφων, καὶ τῆς θείας ψήφου διδάσκων τὸ δίκαιον. Διά τοι τοῦτο καὶ « Εἰς τὸ τέλος· ἐπέγραψε τὸν ψαλμὸν, « καὶ συνέσεως, › ἵνα συνέσει χρώμενοι, τῶν πραγμάτων τὸ τέλος προσμένωμεν. Ἔχει δὲ καὶ πρόῤῥησιν κατὰ ταὐτὸν τῆς Ῥαψάκου μανίας, ὃς ἐξ Ἑβραίων ὁρμώμενος, εἶτα γενόμενος δορυάλωτος τῶν ἐξανδραποδισάντων Ασσυρίων μεμάθηκε τὴν ἀσέβειαν, καὶ βλασφήμοις ἐχρήσατο κατὰ τοῦ Θεοῦ λόγοις, καὶ ἀπατηλοῖς ἐπειράθη φενακίσαι ῥήμασι τῶν Ἰουδαίων τὸ πλῆθος. [ Καὶ ἡ μὲν ἐπιγραφὴ τοῦ πρώτου μετὰ τὸν πεντηκοστὸν ψαλμὸν ταύτην ἡμῖν ὑπέθετο τὴν ὑφήγησιν. Αὐτὸς δὲ οὗτος ὁ Προφήτης σαφέστερον αὐτὸ ἔφησεν ἀπαρχόμενος ἐντεῦθεν οὕτως· ]
« Eis to telos. Syneseōs tǭ Dabid. En tǭ eiselthein Dōēk ton Idoumaion, kai apangeilai tǭ Saoul, kai eipein autǭ; Ēlthe Dabid eis ton oikon ᾿Abimelech. » Kai enteuthen dēlon, hōs diōnymos ho ᾿Abimelech. Ho gar Doēk, hōs hē prōtē tōn Basileiōn historia didaskei, ton Achimelech eisēngeile para tǭ Saoul, kai eis miaiphonian tōn hiereōn exemę̄ne. Touton de kai entautha, kai en tǭ triakostǭ tritǭ psalmǭ ᾿Abimelech onomazei. Tēn gegenēmenēn kata tōn hiereōn sykophantian memathēkōs ho theios Dabid, touton synegrapse ton psalmon, eis hypomonēn kai karterian tous adikoumenous aleiphōn, kai tēs theias psēphou didaskōn to dikaion. Dia toi touto kai « Eis to telos; epegrapse ton psalmon, « kai syneseōs, › hina synesei chrōmenoi, tōn pragmatōn to telos prosmenōmen. Echei de kai prorrhēsin kata tauton tēs Rhapsakou manias, hos ex Hebraiōn hormōmenos, eita genomenos doryalōtos tōn exandrapodisantōn Assyriōn memathēke tēn asebeian, kai blasphēmois echrēsato kata tou Theou logois, kai apatēlois epeirathē phenakisai rhēmasi tōn Ioudaiōn to plēthos. [ Kai hē men epigraphē tou prōtou meta ton pentēkoston psalmon tautēn hēmin hypetheto tēn hyphēgēsin. Autos de houtos ho Prophētēs saphesteron auto ephēsen aparchomenos enteuthen houtōs; ]
"To the end; of understanding; for David; when Doeg the Idumean came and told Saul and said to him, David came to the house of Abimelech." From this too it is clear that Abimelech had two names. For Doeg, as the history of the first book of Kingdoms teaches, informed against Ahimelech before Saul and drove him mad to the slaughter of the priests. Here, and in the thirty-third psalm, he names him Abimelech. The divine David, having learned of the slander against the priests, wrote this psalm, anointing the wronged for patience and endurance and teaching the justice of the divine verdict. For this reason he titled the psalm "to the end" and "of understanding," so that, using understanding, we may await the end of events. At the same time it also contains a prediction of the madness of the Rabshakeh, who was of Hebrew origin, then was taken captive and learned impiety from the Assyrians who enslaved him, and used blasphemous words against God and tried to cheat the multitude of the Jews with deceitful words. [The title of the first psalm after the fiftieth gave us this setting. The prophet himself said it more clearly, beginning from here thus:]
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« Τί ἐγκαυχᾷ ἐν κακίᾳ, ὁ δυνατὸς ἀνομίαν ὅλην τὴν ἡμέραν ; › Δυνατὸν μὲν καλεῖ τὸν Δωὴκ, ὡς τῷ Σαούλ προσοικειωμένον · τὸν δὲ Ῥαψάκην, ὡς τὸ στρατηγεῖν πεπιστευμένον. Εἰς ἐρώτησιν δὲ σχηματίζει τὸν λόγον, μὴ μέγα φρονεῖν ἐπὶ κακίᾳ παρεγγυῶν, μηδὲ πάντα καιρὸν ἀναλίσκειν εἰς πονηρίαν. Τὸ γὰρ ὅλην τὴν ἡμέραν, καθ' ἑκάστην ἡμέραν ὁ Σύμμαχος εἴρηκεν.
« Ti enkauchą en kakią, ho dynatos anomian holēn tēn hēmeran ? › Dynaton men kalei ton Dōēk, hōs tǭ Saoul prosoikeiōmenon ; ton de Rhapsakēn, hōs to stratēgein pepisteumenon. Eis erōtēsin de schēmatizei ton logon, mē mega phronein epi kakią parengyōn, mēde panta kairon analiskein eis ponērian. To gar holēn tēn hēmeran, kath' hekastēn hēmeran ho Symmachos eirēken.
"Why do you boast in wickedness, you who are mighty in lawlessness all the day?" He calls Doeg mighty as one who had become intimate with Saul, and the Rabshakeh as one entrusted with command. He shapes the word as a question, charging him not to think highly of himself for wickedness, nor to spend every moment on evil. For "all the day" Symmachus said "every day."
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• ᾿Αδικίαν ἐλογίσατο ἡ γλῶσσά σου, ὡσεὶ ξυρὸν ἠκονημένον, ἐποίησας δόλον. » Ψευδέσι, φησὶ, λόγοις μολύνεις τὴν γλῶτταν · τὸ γὰρ ἐλογίσατο, ἀντὶ τοῦ ἐφθέγξατο τέθεικεν· καὶ ξυροῦ δίκην ἠκονημένου, προσφέρεις τὸν λόγον, τοῖς πειθομένοις ὅλεθρον μηχανώμενος.
• ᾿Adikian elogisato hē glōssa sou, hōsei xyron ēkonēmenon, epoiēsas dolon. » Pseudesi, phēsi, logois molyneis tēn glōttan ; to gar elogisato, anti tou ephthenxato tetheiken; kai xyrou dikēn ēkonēmenou, prosphereis ton logon, tois peithomenois holethron mēchanōmenos.
"Your tongue devised injustice; like a sharpened razor you worked deceit." "You defile your tongue with false words," he says (for he set "devised" for "uttered"), "and you deliver your word like a sharpened razor, contriving destruction for those who believe it."
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« Ἠγάπησας κακίαν ὑπὲρ ἀγαθωσύνην, ἀδικίαν ὑπὲρ τὸ λαλῆσαι δικαιοσύνην. » Προείλου, φησὶ, τῶν κρειττόνων τὰ χείρω· καὶ τῶν ἀληθῶν τὰ ψευδῆ προτετίμηκας τῶν ῥημάτων • ὑπὲρ δὲ τὸ δίκαιον ἀσπάζῃ τὸ ἄδικον.
« Ēgapēsas kakian hyper agathōsynēn, adikian hyper to lalēsai dikaiosynēn. » Proeilou, phēsi, tōn kreittonōn ta cheirō; kai tōn alēthōn ta pseudē protetimēkas tōn rhēmatōn • hyper de to dikaion aspazę̄ to adikon.
"You loved evil more than goodness, injustice more than speaking righteousness." "You chose the worse over the better," he says, "and preferred false words to true; and you embrace injustice over justice."
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« Ἠγάπησας πάντα τὰ ῥήματα καταποντισμοῦ, γλῶσσαν δολίαν. » ῾Ρήματα καταποντισμοῦ καὶ δολίαν γλῶσσαν κέκληκε τὴν ἄρδην ἀφανίσαι διὰ τοῦ ψεύδους δυναμένην, ἐκ μεταφορᾶς τῶν καταποντιζόντων, καὶ ὑποβρυχίους τοὺς ὑπ᾿ αὐτῶν καταποντιζομένους τῷ βυθῷ τῶν ὑδάτων ποιούντων. Τοῦτο δὲ καὶ ὁ Δωὴκ ἔδρασεν. ῎Αρδην γὰρ ἅπασαν τῶν ἱερέων τὴν πόλιν διέφθειρε τοῖς ψευδέσι κατὰ τοῦ ᾿Αβιμέλεχ χρησάμενος λόγοις. Τοῦτο ποιῆσαι καὶ ὁ Ῥαψάκης ἐπειράθη μὲν, οὐκ ἴσχυσε δέ· προσήνεγκε μὲν γὰρ τὰς ψευδεῖς ὑποσχέσεις τοῖς ἐπὶ τοῦ τείχους ἑστῶσι· διήμαρτε δὲ θήρας.
« Ēgapēsas panta ta rhēmata katapontismou, glōssan dolian. » ῾Rēmata katapontismou kai dolian glōssan keklēke tēn ardēn aphanisai dia tou pseudous dynamenēn, ek metaphoras tōn katapontizontōn, kai hypobrychious tous hyp᾿ autōn katapontizomenous tǭ bythǭ tōn hydatōn poiountōn. Touto de kai ho Dōēk edrasen. ᾿Ardēn gar hapasan tōn hiereōn tēn polin diephtheire tois pseudesi kata tou ᾿Abimelech chrēsamenos logois. Touto poiēsai kai ho Rhapsakēs epeirathē men, ouk ischyse de; prosēnenke men gar tas pseudeis hyposcheseis tois epi tou teichous hestōsi; diēmarte de thēras.
"You loved all the words of drowning, a deceitful tongue." He called words of drowning and a deceitful tongue the tongue that can destroy utterly through falsehood, as a metaphor from those who drown others and sink those they drown under the depth of the waters. Doeg did this; for he destroyed utterly the whole city of the priests by using false words against Abimelech. The Rabshakeh tried to do this, but could not; for he offered false promises to those standing on the wall, but missed his prey.
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« Διὰ τοῦτο ὁ Θεὸς καθέλοι σε εἰς τέλος· ἐκτίλαι σε, καὶ μεταναστεύσαι σε ἀπὸ σκηνώματός σου καὶ τὸ ῥίζωμά σου ἐκ γῆς ζώντων. » Οὐ διαφεύξῃ, φησὶ, ταύτην προελόμενος τὴν πονηρίαν, τοῦ Θεοῦ τῶν ὅλων τὴν ψῆφον· καταλύσει γάρ σε τάχιστα, καὶ παντελεῖ παραδώσει φθορᾷ, καὶ χωρίσει τοῦ καταλόγου τῶν ζώντων, καὶ πρόῤῥιζον ἀνασπάσας παραπέμψει θανάτῳ. Μέγιστον γὰρ ἐντεῦθεν φυήσεται κέρδος τῶν ἀδημονούντων ἐπὶ τῇ τῶν πονηρῶν εὐπραξίᾳ, τὸν τούτων ὄλεθρον θεωμένων· καὶ γάρ φησιν
« Dia touto ho Theos katheloi se eis telos; ektilai se, kai metanasteusai se apo skēnōmatos sou kai to rhizōma sou ek gēs zōntōn. » Ou diapheuxę̄, phēsi, tautēn proelomenos tēn ponērian, tou Theou tōn holōn tēn psēphon; katalysei gar se tachista, kai pantelei paradōsei phthorą, kai chōrisei tou katalogou tōn zōntōn, kai prorrhizon anaspasas parapempsei thanatǭ. Megiston gar enteuthen phyēsetai kerdos tōn adēmonountōn epi tę̄ tōn ponērōn eupraxią, ton toutōn olethron theōmenōn; kai gar phēsin
"Therefore God will destroy you forever; may he pluck you out and remove you from your tent, and your root from the land of the living." "Having chosen this wickedness," he says, "you will not escape the verdict of the God of all; for he will destroy you very quickly, hand you over to utter ruin, separate you from the roll of the living, and tear you up by the roots and send you to death." For very great profit will spring from this for those who are distressed at the success of the wicked, when they see their destruction; for he says:
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« "Οψονται δίκαιοι, καὶ φοβηθήσονται· καὶ ἐπ᾿ αὐτὸν γελάσονται, καὶ ἐροῦσιν, » [ Ἐπὶ τίνα ; Τὸν ἄδικον, τὸν οὐ μόνον κατὰ τῆς ἀληθείας αὐτῆς, ὡς ἐκεῖνος, ἀγωνιζόμενον, ἀλλὰ καὶ κατὰ τῆς ἱερωσύνης μεμηνότα· λέγοντες δηλονότι οἱ τῷ Θεῷ ἀνακείμενοι ·]
« "Opsontai dikaioi, kai phobēthēsontai; kai ep᾿ auton gelasontai, kai erousin, » [ Epi tina ? Ton adikon, ton ou monon kata tēs alētheias autēs, hōs ekeinos, agōnizomenon, alla kai kata tēs hierōsynēs memēnota; legontes dēlonoti hoi tǭ Theǭ anakeimenoi ;]
"The righteous will see and fear, and they will laugh at him and say:" [At whom? At the unjust man, who not only fought, as that one did, against truth itself, but also raged against the priesthood; those dedicated to God, of course, saying:]
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« Ἰδοὺ ἄνθρωπος ὃς οὐκ ἔθετο τὸν Θεὸν βοηθὸν αὐτοῦ · ἀλλ᾽ ἐπήλπισεν ἐπὶ τῷ πλήθει τοῦ πλούτοῦ αὐτοῦ, καὶ ἐνεδυναμώθη ἐν τῇ ματαιότητι αὐτοῦ. » Ὁ τῶν δικαίων, φησί, χορὸς μείζονος εὐλαβείας ἐμφορηθήσεται, τὴν δικαίαν τοῦ Θεοῦ θεασάμενος κρίσιν, καὶ γεγηθὼς καὶ γαννύμενος γελάσει τῆς πονηρίας τὴν ἀκαρπίαν, καὶ τῆς παρούσης εὐημερίας τὸ κέρδος.
« Idou anthrōpos hos ouk etheto ton Theon boēthon autou ; all᾽ epēlpisen epi tǭ plēthei tou ploutou autou, kai enedynamōthē en tę̄ mataiotēti autou. » Ho tōn dikaiōn, phēsi, choros meizonos eulabeias emphorēthēsetai, tēn dikaian tou Theou theasamenos krisin, kai gegēthōs kai gannymenos gelasei tēs ponērias tēn akarpian, kai tēs parousēs euēmerias to kerdos.
"Behold the man who did not make God his helper, but hoped in the abundance of his wealth and grew strong in his vanity." "The choir of the righteous," he says, "will be filled with greater reverence, seeing God's just judgment, and rejoicing and glad, it will laugh at the fruitlessness of wickedness and the gain of present prosperity."
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« Ἐγὼ δὲ ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ, ἤλπισα ἐπὶ τὸ ἔλεος τοῦ Θεοῦ εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. » Ταῦτα δε γὰρ καὶ περὶ ἑαυτοῦ λέγει ὁ μέγας Δαβὶδ, καὶ τῷ Ἐζεκίᾳ προσφέρει διδασκαλίαν· ἄμφω γὰρ εὐσεβείας ἐρασταί τε καὶ τρόφιμοι. Καὶ ἐν τῷ πρώτῳ ψαλμῷ, δένδρῳ παρ' ὄχθην ὑδάτων πεφυτευμένῳ, καὶ τεθηλότι διηνεκῶς, καὶ τὸν καρπὸν ὥριμον φέροντι, τὸν τῆς ἀρετῆς ἀπείκασεν ἀθλητήν. Καὶ ἐνταῦθα ἐλαίαν πολλῷ βρίθουσαν καρπῷ, καὶ ἐν οἴκῳ θείῳ πεφυτευμένην ", τὸν δίκαιον εἴρηΧεν · ἅτε δὴ βεβαίαν τὴν ἐπὶ τὸν Θεὸν ἐλπίδα κεκτημένον, καὶ δι᾽ ἐκείνην πονεῖν ἀνεχόμενον, καὶ τοὺς ἐπιπόνους τῆς ἀρετῆς φέρειν καρπούς. [Διά δὴ ταῦτα μηδεὶς ὀκλαζέτω περὶ τοὺς ἀγῶνας φθάσας, ἀλλ᾽ ἐναθλείτω καὶ ἐγκαλλωπιζέσθω τούτοις• περιμένων οὐ μόνον τοὺς μέλλοντας αὐτῷ δίδοσθαι ὑπὲρ τῶν ἄθλων στεφάνους, ἀλλὰ καὶ τῶν ἐχθρῶν ἐνταῦθα θεάσασθαι ἅλωσιν.]
« Egō de hōsei elaia katakarpos en tǭ oikǭ tou Theou, ēlpisa epi to eleos tou Theou eis ton aiōna, kai eis ton aiōna tou aiōnos. » Tauta de gar kai peri heautou legei ho megas Dabid, kai tǭ Ezekią prospherei didaskalian; amphō gar eusebeias erastai te kai trophimoi. Kai en tǭ prōtǭ psalmǭ, dendrǭ par' ochthēn hydatōn pephyteumenǭ, kai tethēloti diēnekōs, kai ton karpon hōrimon pheronti, ton tēs aretēs apeikasen athlētēn. Kai entautha elaian pollǭ brithousan karpǭ, kai en oikǭ theiǭ pephyteumenēn ", ton dikaion eirēChen ; hate dē bebaian tēn epi ton Theon elpida kektēmenon, kai di᾽ ekeinēn ponein anechomenon, kai tous epiponous tēs aretēs pherein karpous. [Dia dē tauta mēdeis oklazetō peri tous agōnas phthasas, all᾽ enathleitō kai enkallōpizesthō toutois• perimenōn ou monon tous mellontas autǭ didosthai hyper tōn athlōn stephanous, alla kai tōn echthrōn entautha theasasthai halōsin.]
"But I am like a fruitful olive tree in the house of God; I hoped in the mercy of God forever and ever." The great David says this about himself and offers teaching to Hezekiah; for both were lovers and nurslings of piety. In the first psalm he likened the athlete of virtue to a tree planted beside streams of water, ever flourishing and bearing its fruit in season; and here he called the righteous an olive tree laden with much fruit and planted in the divine house, since he has acquired firm hope in God, and for its sake bears to toil and to produce the laborious fruits of virtue. [For this reason let no one who has entered the contests grow faint, but let him strive and pride himself in them, awaiting not only the crowns to be given him for his labors but also to see here the capture of his enemies.]
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« Ἐξομολογήσομαί σοι εἰς τὸν αἰῶνα, ὅτι ἐποίησας, καὶ ὑπομενῶ τὸ ὄνομά σου, ὅτι χρηστὸν ἐναντίον τῶν ὁσίων σου.» [Τὸ δὲ,« Ἐξομολογήσομαί σοι εἰς τὸν αἰῶνα, ὁ εἰς τὸν νῦν αἰῶνα. Τὸ δὲ ἐποίησας, τὴν ἐκδίκησιν τῶν εἰς σὲ πεποιθότων. Τὸ δὲ, « Ὑπομενῶ τὸ ὄνομά σου, » οὐ μόνον τοῖς ὑπὲρ σοῦ ἀγῶσι μετὰ πολλῆς τῆς προθυμίας ἐγκαρτερήσω· ἀλλ᾽ ὅτι καὶ χρηστὸν, τουτέστι φιλάνθρωπον, καὶ ἄναρχον καὶ ἀτελεύτητον ἔχεις τὴν βασιλείαν. Τὸ δὲ ‹ ἐναντίον τῶν ὁσίων σου, » ἀντὶ τοῦ, Πάρεστι βοήθειά σου καὶ φυλάξεις τοὺς ὑπὲρ τοῦ ὀνόματός σου ἀθλοῦντας.] Ταύτης δὲ τῆς εὐεργεσίας τετυχηκώς, ἀεί σε ὑμνήσω, Δέσποτα, τὸ ἀξιέραστον ὄνομα τοῖς ἐπισταμένοις σε ποθῶν ἀεὶ, καὶ προσμένων, καὶ τὴν ἐντεῦθεν ὠφέλειαν καρπούμενος. Χρηστὸν γὰρ καὶ τριπόθητον τοῦ Θεοῦ τὸ ὄνομα, οὐ πᾶσιν ἀνθρώποις, ἀλλὰ τοῖς τῆς θεογνωσίας ἠξιωμένοις.
« Exomologēsomai soi eis ton aiōna, hoti epoiēsas, kai hypomenō to onoma sou, hoti chrēston enantion tōn hosiōn sou.» [To de,« Exomologēsomai soi eis ton aiōna, ho eis ton nyn aiōna. To de epoiēsas, tēn ekdikēsin tōn eis se pepoithotōn. To de, « Hypomenō to onoma sou, » ou monon tois hyper sou agōsi meta pollēs tēs prothymias enkarterēsō; all᾽ hoti kai chrēston, toutesti philanthrōpon, kai anarchon kai ateleutēton echeis tēn basileian. To de ‹ enantion tōn hosiōn sou, » anti tou, Paresti boētheia sou kai phylaxeis tous hyper tou onomatos sou athlountas.] Tautēs de tēs euergesias tetychēkōs, aei se hymnēsō, Despota, to axieraston onoma tois epistamenois se pothōn aei, kai prosmenōn, kai tēn enteuthen ōpheleian karpoumenos. Chrēston gar kai tripothēton tou Theou to onoma, ou pasin anthrōpois, alla tois tēs theognōsias ēxiōmenois.
"I will confess you forever, for you have acted; and I will wait for your name, for it is good before your holy ones." ["I will confess you forever" means in the present age. "You have acted" means the vindication of those who trust in you. "I will wait for your name" means: "Not only will I endure the contests for you with much eagerness, but also because you are good, that is, loving, and have a kingdom without beginning and without end." "Before your holy ones" means: "Your help is present, and you will guard those who contend for your name."] "Having obtained this benefit, I will always hymn you, Master, always longing for and awaiting your lovely name among those who know you, and reaping the benefit from it." For the name of God is good and much desired, not to all people, but to those counted worthy of the knowledge of God.
Chapter 52
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« Εἰς τὸ τέλος, Ὑπὲρ Μαελέθ, συνέσεως τῷ Δαβίδ. » Τὸ ὑπὲρ Μαελέθ ὁ Θεοδοτίων ὑπὲρ τῆς χορείας ἡρμήνευσεν, ὁ δὲ Σύμμαχος, διὰ χοροῦ· ὁ δὲ ᾿Ακύλας, ἐπὶ χορείᾳ. Τὴν αὐτὴν μέντοι διάνοιαν ὁ ψαλμὸς οὗτος ἔχει τῷ προτεταγμένῳ· ὁμοίως δὲ καὶ ὁ ιγ΄. Καὶ γὰρ ἡ ὑπόθεσις ἀμφοτέρων μία. Τῆς γὰρ τοῦ Σενναχηρεὶμ καὶ τοῦ Ῥαψάκου βλασφημίας κατηγοροῦσιν ἀμφότεροι, προθεσπίζουσι δὲ καὶ τὸν γεγενημένον τῶν δυσσεβῶν ὄλεθρον. Οὗ δὴ χάριν, καὶ χορείας ἔσχηκεν ἐπιγραφὴν ἣν ἐποιήσαντο πάντως οἱ τῆς σωτηρίας τετυχηκότες , καὶ τὸν Θεὸν ἀνυμνοῦντες. Καὶ εἰς τὸ τέλος δὲ πρόσκειται διὰ τὸ χρόνῳ " ὕστερον εἰληφέναι τὴν προφητείαν τὸ τέλος. [Ταύτην ἔχει τὴν ἔννοιαν διὰ· τῆς ἐπιγραφῆς καὶ ὁ παρὼν ψαλμός. Καὶ ἀκούσατε τί φησιν ὁ Προφήτης •]
« Eis to telos, Hyper Maeleth, syneseōs tǭ Dabid. » To hyper Maeleth ho Theodotiōn hyper tēs choreias hērmēneusen, ho de Symmachos, dia chorou; ho de ᾿Akylas, epi choreią. Tēn autēn mentoi dianoian ho psalmos houtos echei tǭ protetagmenǭ; homoiōs de kai ho ig΄. Kai gar hē hypothesis amphoterōn mia. Tēs gar tou Sennachēreim kai tou Rhapsakou blasphēmias katēgorousin amphoteroi, prothespizousi de kai ton gegenēmenon tōn dyssebōn olethron. Hou dē charin, kai choreias eschēken epigraphēn hēn epoiēsanto pantōs hoi tēs sōtērias tetychēkotes , kai ton Theon anymnountes. Kai eis to telos de proskeitai dia to chronǭ " hysteron eilēphenai tēn prophēteian to telos. [Tautēn echei tēn ennoian dia; tēs epigraphēs kai ho parōn psalmos. Kai akousate ti phēsin ho Prophētēs •]
"To the end; on Maeleth; of understanding; for David." "On Maeleth" Theodotion rendered "on the dance," Symmachus "through a choir," and Aquila "at a dance." This psalm has the same sense as the one placed before it, and likewise the thirteenth; for the subject of both is one. Both accuse the blasphemy of Sennacherib and the Rabshakeh, and foretell the destruction that befell the impious. For this reason it also received the title of dance, which those who obtained salvation surely performed as they hymned God. "To the end" is added because the prophecy was fulfilled later in time. [The present psalm too has this meaning through its title. And hear what the prophet says:]
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« Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ, Οὐκ ἔστι Θεός. » Οὐ γὰρ μόνον κατὰ τῶν καλουμένων θεῶν, ἀλλὰ καὶ κατὰ τοῦ ἀληθῶς ὄντος τὴν γλῶτταν ἐκίνησε λέγων, « Μὴ ἠδυνήθησαν οἱ θεοὶ τῶν ἐθνῶν ῥύσασθαι τὴν ἑαυτῶν χώραν ἐκ χειρός μου;» [ἐκεῖνοι μὲν δῆλον ὅτι οὐκ ἠδύναντο· πῶς γὰρ ἂν ἡδύναντο αὐτοὶ μηδὲν ὑπάρχοντες ;] ὅτι ῥύσεται Κύριος τὴν Ἱερουσαλήμ; [Βλέπε, παράνομε, πρὸς πηλίκον ὕψος ἀνεσφαίρισας τὴν τοῦ λόγου σου γλώτταν. Σκληρόν σοι πρὸς κέντρα λακτίζειν.] Ποῦ ὁ θεὸς Ἐμάθ, καὶ ποῦ ὁ θεὸς ᾿Αρφάδ ; καὶ ποῦ ὁ θεὸς τῆς πόλεως Σεφαρείμ; [ Κἀκεῖνοι μὲν οἱ καλούμενοι παρὰ τῶν ἀφρόνων θεοὶ μικρὰν ὕστερον τῷ ἀλάστορι ἀπηνέγκαντο ψῆφον.] « Διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἀνομίαις. » Αἴτιος, φησὶ, τῆς ἀσεβείας ὁ παράνομος βίος. 'Αδεῶς γὰρ πᾶν ὁτιοῦν δρῶντες, εἰς νοῦν λαβεῖν οὐκ ἐθέλουσι τὸν ἐφορῶντα Θεὸν, ἀλλὰ πεπείκασι σφᾶς αὐτοὺς, μηδένα τοῖς τῆς κτίσεως οἴαξιν ἐφεστάναι. « Οὐκ ἔστι ποιῶν ἀγαθόν. » ῞Απαντες, φησὶ, τῶν Ἀσσυρίων τὴν πονηρίαν ἠγάπησαν. Καὶ ὅσοι τὰ ἐκείνων θρησκεύουσιν, ἀφρονοῦσιν· ἐν οἷς ἂν ὦσι τόπων ἢ ἀξιώμασιν ἢ βαθμῶν· μὴ ἐπιλογιζόμενοι, ὅτι
« Eipen aphrōn en kardią autou, Ouk esti Theos. » Ou gar monon kata tōn kaloumenōn theōn, alla kai kata tou alēthōs ontos tēn glōttan ekinēse legōn, « Mē ēdynēthēsan hoi theoi tōn ethnōn rhysasthai tēn heautōn chōran ek cheiros mou?» [ekeinoi men dēlon hoti ouk ēdynanto; pōs gar an hēdynanto autoi mēden hyparchontes ?] hoti rhysetai Kyrios tēn Hierousalēm? [Blepe, paranome, pros pēlikon hypsos anesphairisas tēn tou logou sou glōttan. Sklēron soi pros kentra laktizein.] Pou ho theos Emath, kai pou ho theos ᾿Arphad ? kai pou ho theos tēs poleōs Sephareim? [ Kakeinoi men hoi kaloumenoi para tōn aphronōn theoi mikran hysteron tǭ alastori apēnenkanto psēphon.] « Diephtharēsan kai ebdelychthēsan en anomiais. » Aitios, phēsi, tēs asebeias ho paranomos bios. 'Adeōs gar pan hotioun drōntes, eis noun labein ouk ethelousi ton ephorōnta Theon, alla pepeikasi sphas autous, mēdena tois tēs ktiseōs oiaxin ephestanai. « Ouk esti poiōn agathon. » ῾Apantes, phēsi, tōn Assyriōn tēn ponērian ēgapēsan. Kai hosoi ta ekeinōn thrēskeuousin, aphronousin; en hois an ōsi topōn ē axiōmasin ē bathmōn; mē epilogizomenoi, hoti
"The fool said in his heart, There is no God." For he moved his tongue not only against the so-called gods but also against the one who truly is, saying, "Were the gods of the nations able to rescue their own land from my hand?" [Those clearly could not; for how could they, being nothing?] "That the Lord will rescue Jerusalem?" [See, lawless one, to what height you have tossed the tongue of your speech. It is hard for you to kick against the goads.] "Where is the god of Hamath, and where is the god of Arpad? And where is the god of the city of Sepharvaim?" [And those so-called gods of the foolish shortly afterwards gave their vote against the avenging demon.] "They were corrupted and became abominable in lawlessness." "The cause of impiety," he says, "is a lawless life. For doing whatever they please without fear, they will not take into their mind the God who oversees, but have persuaded themselves that no one is set at the helm of creation." "There is none who does good." "All," he says, "loved the wickedness of the Assyrians. And all who follow their ways are fools, in whatever places, offices, or ranks they may be, not reckoning that"
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« Ὁ Θεὸς ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων· τοῦ ἰδεῖν, εἰ ἔστι συνιὼν, ἢ ἐκζητῶν τὸν Θεόν. » ᾿Αλλ' ὅμως ὁ ἀπιστούμενος παρ᾿ αὐτῶν Θεὸς, ὁ ἐν ὑψηλοῖς κατοικῶν, καὶ τὰ ταπεινὰ ἐφορῶν , ἐξέτασιν ἠβουλήθη τῶν δρωμένων ποιήσασθαι.
« Ho Theos ek tou ouranou diekypsen epi tous huious tōn anthrōpōn; tou idein, ei esti syniōn, ē ekzētōn ton Theon. » ᾿All' homōs ho apistoumenos par᾿ autōn Theos, ho en hypsēlois katoikōn, kai ta tapeina ephorōn , exetasin ēboulēthē tōn drōmenōn poiēsasthai.
"God looked down from heaven upon the sons of men, to see if there is anyone who understands or seeks God." Yet the God disbelieved by them, who dwells on high and looks on what is lowly, willed to make an examination of what was being done.
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« Πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν·» [πάντες οἱ τῆς ἴσης ἀντεχόμενοι γνώμης·] « οὐκ ἔστι ποιῶν ἀγαθὸν, οὐκ ἔστιν ἕως ἑνός. » Εὖρε, φησὶν, ἅπαντας τῆς εὐθείας ἐκτραπέντας πορείας, πᾶν δὲ κακίας εἶδος ἀσπασαμένους.
« Pantes exeklinan, hama ēchreiōthēsan;» [pantes hoi tēs isēs antechomenoi gnōmēs;] « ouk esti poiōn agathon, ouk estin heōs henos. » Eure, phēsin, hapantas tēs eutheias ektrapentas poreias, pan de kakias eidos aspasamenous.
"All have turned aside; together they have become worthless" [all who hold the same opinion]; "there is none who does good, not even one." "He found," he says, "all turned from the straight course and embracing every form of wickedness."
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« Οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν. » [Τί γνώσονται; ὅτι Θεὸς ἐκδικήσει Κύριος · καὶ τίνες οὗτοι; Διὰ τῶν ἑξῆς ἔφησεν ·] «Οἱ κατεσθίοντες τὸν λαόν μου ἐν βρώσει ἄρτου;» [οἱ ἄπιστοι δηλονότι· καὶ τὴν νόσον αὐτῶν σαφέστερον φανεροί, διὰ τοῦ εἰπεῖν·]
« Ouchi gnōsontai pantes hoi ergazomenoi tēn anomian. » [Ti gnōsontai? hoti Theos ekdikēsei Kyrios ; kai tines houtoi? Dia tōn hexēs ephēsen ;] «Hoi katesthiontes ton laon mou en brōsei artou?» [hoi apistoi dēlonoti; kai tēn noson autōn saphesteron phaneroi, dia tou eipein;]
"Will not all who work lawlessness know?" [What will they know? That God the Lord will take vengeance. And who are they? He said in what follows:] "Those who eat up my people as they eat bread" [the unbelievers, clearly; and he reveals their disease more clearly by saying:]
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« Τὸν Θεὸν οὐκ ἐπεκαλέσαντο. • Ἀλλὰ μὴν διὰ τῆς πείρας μαθήσονται τῆς ἀδικίας τὸ ἐπιζήμιον, οἱ καθάπερ ἄρτον τινὰ τὸν ἐμὸν λαὸν ἀναλίσκειν πειρώμενοι, καὶ τοῦ κηδεμόνος καταφρονοῦντες Θεοῦ. • Ἐκεῖ φοβηθήσονται ' φόβον, οὗ οὐκ ἦν φόβος.» Πεφρικέναι • γὰρ αὐτοὺς καὶ ἀδημονεῖν ποιήσω, τῶν δεδιττομένων οὐ φαινομένων, ἀλλ' ἀφανῶς ἐπιφερομένης τῆς τιμωρίας. Σημαίνει δὲ διὰ τούτων, τὴν διὰ τοῦ ἀγγέλου αὐτοῖς ἐπενεχθεῖσαν πληγήν. « Ὅτι ὁ Θεὸς διεσκόρπισεν ὀστᾶ ἀνθρωπαρέσκων· κατῃσχύνθησαν ', ὅτι ὁ Θεὸς ἐξουδένωσεν αὐτούς. » Ὁ ᾿Ακύλας καὶ ὁ Σύμμαχος τὸ, Διεσκόρ-, πισεν ὀστᾶ ἀνθρωπαρέσκων, οὕτως ἡρμήνευσαν. ῾Ὁ γὰρ Θεὸς διεσκόρπισεν ὀστᾶ παρεμβαλόντῶν ὁ περὶ σέ. [ Ἐπέστη γὰρ αὐτῶν ἡ θανατικὴ καὶ πανωλέθριος ψῆφος, καὶ ἅπαντας ἐν βραχείᾳ καιροῦ ῥοπῇ ἐξηφάνισεν· τοῦτο γάρ ἐστιν ὁ λέγει, Κατῃσχύνθησαν ὅτι ὁ Θεὸς ἐξουδένωσεν αὐτούς.] Διὰ τοῦτο γὰρ, φησὶ, φοβηθήσονται φόβον οὗ οὐκ ἦν φόβος, ἐπειδὴ ὁ βλασφημηθεὶς ὑπὸ αὐτῶν Θεὸς ἀδίκως αὐτοὺς παρεμβεβληκότας παρὰ τὴν αὐτοῦ πόλιν ἰδὼν, ὀλέθρῳ παρέδωκεν, οἰωνοῖς τε καὶ θηρίοις αὐτοὺς προθήσας βορὰν, καὶ τὰ τούτων ὀστᾶ διεσκόρπισεν. Οὐκ ἂν δὲ τις ἁμάρτοι καὶ τὸν Ῥαψάκην ἀνθρωπάρεσκον ὀνομάσας, ὃς ἐξ Ἑβραίων φὺς, βλασφήμους λόγους κατὰ τοῦ Θεοῦ τῶν ὅλων ἠκόντισε, ταύτῃ τοὺς Ασσυρίους θεραπεύειν οἰόμενος . [Ὡς καί τινες ἀφέντες τὸν Θεὸν ὑπ᾿ αὐτοῦ ἐγκατελείφθησαν· οἱ κατὰ Ἰουλιανὸν, φημὶ, τὸν Παραβάτην τὸν τηνικαῦτα βασιλεύσαντα.]
« Ton Theon ouk epekalesanto. • Alla mēn dia tēs peiras mathēsontai tēs adikias to epizēmion, hoi kathaper arton tina ton emon laon analiskein peirōmenoi, kai tou kēdemonos kataphronountes Theou. • Ekei phobēthēsontai ' phobon, hou ouk ēn phobos.» Pephrikenai • gar autous kai adēmonein poiēsō, tōn dedittomenōn ou phainomenōn, all' aphanōs epipheromenēs tēs timōrias. Sēmainei de dia toutōn, tēn dia tou angelou autois epenechtheisan plēgēn. « Hoti ho Theos dieskorpisen osta anthrōpareskōn; katę̄schynthēsan ', hoti ho Theos exoudenōsen autous. » Ho ᾿Akylas kai ho Symmachos to, Dieskor-, pisen osta anthrōpareskōn, houtōs hērmēneusan. ῾Ho gar Theos dieskorpisen osta parembalontōn ho peri se. [ Epestē gar autōn hē thanatikē kai panōlethrios psēphos, kai hapantas en bracheią kairou rhopę̄ exēphanisen; touto gar estin ho legei, Katę̄schynthēsan hoti ho Theos exoudenōsen autous.] Dia touto gar, phēsi, phobēthēsontai phobon hou ouk ēn phobos, epeidē ho blasphēmētheis hypo autōn Theos adikōs autous parembeblēkotas para tēn autou polin idōn, olethrǭ paredōken, oiōnois te kai thēriois autous prothēsas boran, kai ta toutōn osta dieskorpisen. Ouk an de tis hamartoi kai ton Rhapsakēn anthrōpareskon onomasas, hos ex Hebraiōn phys, blasphēmous logous kata tou Theou tōn holōn ēkontise, tautę̄ tous Assyrious therapeuein oiomenos . [Hōs kai tines aphentes ton Theon hyp᾿ autou enkateleiphthēsan; hoi kata Ioulianon, phēmi, ton Parabatēn ton tēnikauta basileusanta.]
"They did not call upon God." "But they will learn by experience the harm of injustice, they who try to consume my people like bread and despise God their protector." "There they feared with fear where there was no fear." "For I will make them shudder and be distressed, though those who frighten them do not appear, but the punishment comes on invisibly." By this he signifies the blow brought on them by the angel. "For God has scattered the bones of men-pleasers; they were put to shame, for God set them at nought." "God scattered the bones of men-pleasers" Aquila and Symmachus rendered thus: "For God scattered the bones of those encamped around you." [For the deadly and destroying sentence came upon them and wiped them all out in a brief moment of time; this is what he says, They were put to shame, for God set them at nought.] "For this reason," he says, "they will fear with fear where there was no fear, since God, blasphemed by them, seeing them unjustly encamped by his city, handed them over to destruction, set them out as food for birds and beasts, and scattered their bones." One would not be wrong to call the Rabshakeh too a men-pleaser, who, though born of Hebrews, hurled blasphemous words against the God of all, thinking to please the Assyrians by this. [As some too who abandoned God were forsaken by him: I mean those in the time of Julian the Apostate, who then reigned.]
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« Τίς δώσει ἐκ Σιὼν τὸ σωτήριον τοῦ Ἰσραήλ; » Ὁ ταύτην ἡμῖν, φησὶ, τὴν ἡδονὴν χαρισάμενος, οὗτος καὶ τοῖς ἤδη γεγενημένοις αἰχμαλώτοις παράσχοι τὴν σωτηρίαν. Ἤδη γὰρ ἐξηνδραποδίσθησαν καὶ μετῳκίσθησαν αἱ δέκα φυλαὶ, καὶ πρὸς ταύταις τῆς Ἰουδαίας πόλεις πολλαί. Διὸ καὶ ἐπήγαγεν, « Ἐν τῷ ἑπιστρέψαι τὸν Θεὸν τὴν αἰχμαλωσίαν τοῦ λαοῦ αὐτοῦ, ἀγαλλιάσεται Ἰακώβ, καὶ εὐφρανθήσεται Ἰσραήλ. » Τηνικαῦτα φησὶ, θυμηδίαν τελείαν ληψόμεθα, ἡνίκα ἂν τῆς ἐπανόδου καὶ τοὺς ἄλλους αἰχμαλώτους ἀπολαύσαντας ἴδωμεν. Διδασκόμεθα τοιγαροῦν καὶ ἡμεῖς, κατὰ τὴν ἀποστολικὴν νομοθεσίαν, « Κλαίειν μετὰ κλαιόντων, καὶ χαίρειν μετὰ χαιρόντων, » τὸ αὐτὸ ᾽ εἰς ἀλλήλους φρονεῖν, καὶ εὐθυμίαν οἰκείαν ἡγεῖσθαι τὴν τοῦ πέλας εὐημερίαν.
« Tis dōsei ek Siōn to sōtērion tou Israēl? » Ho tautēn hēmin, phēsi, tēn hēdonēn charisamenos, houtos kai tois ēdē gegenēmenois aichmalōtois paraschoi tēn sōtērian. Ēdē gar exēndrapodisthēsan kai metǭkisthēsan hai deka phylai, kai pros tautais tēs Ioudaias poleis pollai. Dio kai epēgagen, « En tǭ hepistrepsai ton Theon tēn aichmalōsian tou laou autou, agalliasetai Iakōb, kai euphranthēsetai Israēl. » Tēnikauta phēsi, thymēdian teleian lēpsometha, hēnika an tēs epanodou kai tous allous aichmalōtous apolausantas idōmen. Didaskometha toigaroun kai hēmeis, kata tēn apostolikēn nomothesian, « Klaiein meta klaiontōn, kai chairein meta chairontōn, » to auto ᾽ eis allēlous phronein, kai euthymian oikeian hēgeisthai tēn tou pelas euēmerian.
"Who will give out of Zion the salvation of Israel?" "May the one who granted us this pleasure," he says, "also grant salvation to those already taken captive." For the ten tribes had already been enslaved and deported, and many cities of Judea besides. That is why he added: "When God turns back the captivity of his people, Jacob will exult and Israel be glad." "Then," he says, "we shall have perfect cheer, when we see the other captives too enjoying the return." We are taught, then, according to the apostolic legislation, "to weep with those who weep and rejoice with those who rejoice," to be of the same mind toward one another, and to count our neighbor's prosperity our own good cheer.
Chapter 53
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« Εἰς τὸ τέλος, Ἐν ὕμνοις. Συνέσεως τῷ Δαβίδ. Ἐν τῷ ἐλθεῖν τοὺς Ζιφαίους, καὶ εἰπεῖν τῷ Σαούλ, Οὐχὶ Δαβὶδ κέκρυπται παρ' ἡμῖν; » Δήλη τοῦ ψαλμοῦ ἡ ὑπόθεσις. Ὑμνεῖ γὰρ τὸν Θεὸν ὁ μέγας Δαβίδ, ὡς ἐπαρκέσαντα, καὶ τὰς τῶν πολεμίων πάγας διαδρᾶναι παρασκευάσαντα. Οἱ γὰρ Ζιφαῖοι τὴν πρὸς τὸν Δαβὶδ ὑπεκρίνοντο φιλίαν, τῷ δὲ Σαούλ κατεμήνυον ἔνθα ἐπειρᾶτο λανθάνειν. [Ὡς καὶ μέχρι νῦν τινας ὁρῶμεν ἐπικάλυμμα μὲν φιλίας περικειμένους, ἔνδοθεν δὲ ὑποκρίσεως μᾶλλον ἢ φιλίας ἀναμέστους.] Καί ποτε τοῖς δεδηλωκόσι πιστεύσας, στρατεύει μὲν κατ᾿ αὐτοῦ λογάσι πολλοῖς· εἶτα μέλλων αὐτὸν ἐξαπιναίως θηρεύειν, ὑπὸ τῆς τῶν ἀλλοφύλων προσβολῆς ἐκωλύθη. Μαθὼν γὰρ αὐτοὺς κατὰ τῆς χώρας στρατεύσαντας, ἀνέστρεψε τοῖς πολεμουμένοις ἀμῦναι σπουδάζων. Τότε τοῦτον τὸν ὕμνον προσενήνοχεν ὁ μέγας Δαβὶδ τῷ Θεῷ, ὡς δεξαμένῳ τὴν ἱκετείαν, καὶ τὴν προσδοκηθεῖσαν λύσαντι συμφοράν. [Καὶ μάλιστα προτιθεὶς αὐτοῖς τοῦτον τὸν ψαλμὸν κοινὴν διδασκαλίαν · ὥστε ἕκαστον τῶν πολεμουμένων παρὰ τὸ δίκαιον ὑπό τινων μετὰ πάσης κατανύξεως προσφέρειν ὁμοίως τῷ Δαβὶδ ἱκετείαν τῷ δυναμένῳ ὡς τὸν προφήτην ἐκ χειρὸς τῶν ἀδικούντων ῥύσασθαι τῷ Θεῷ. ]
« Eis to telos, En hymnois. Syneseōs tǭ Dabid. En tǭ elthein tous Ziphaious, kai eipein tǭ Saoul, Ouchi Dabid kekryptai par' hēmin? » Dēlē tou psalmou hē hypothesis. Hymnei gar ton Theon ho megas Dabid, hōs eparkesanta, kai tas tōn polemiōn pagas diadranai paraskeuasanta. Hoi gar Ziphaioi tēn pros ton Dabid hypekrinonto philian, tǭ de Saoul katemēnyon entha epeirato lanthanein. [Hōs kai mechri nyn tinas horōmen epikalymma men philias perikeimenous, endothen de hypokriseōs mallon ē philias anamestous.] Kai pote tois dedēlōkosi pisteusas, strateuei men kat᾿ autou logasi pollois; eita mellōn auton exapinaiōs thēreuein, hypo tēs tōn allophylōn prosbolēs ekōlythē. Mathōn gar autous kata tēs chōras strateusantas, anestrepse tois polemoumenois amynai spoudazōn. Tote touton ton hymnon prosenēnochen ho megas Dabid tǭ Theǭ, hōs dexamenǭ tēn hiketeian, kai tēn prosdokētheisan lysanti symphoran. [Kai malista protitheis autois touton ton psalmon koinēn didaskalian ; hōste hekaston tōn polemoumenōn para to dikaion hypo tinōn meta pasēs katanyxeōs prospherein homoiōs tǭ Dabid hiketeian tǭ dynamenǭ hōs ton prophētēn ek cheiros tōn adikountōn rhysasthai tǭ Theǭ. ]
"To the end; in hymns; of understanding; for David; when the Ziphites came and said to Saul, Is not David hidden among us?" The setting of the psalm is plain. The great David hymns God for having helped him and enabled him to escape the snares of his enemies. For the Ziphites pretended friendship toward David but informed Saul where he was trying to hide. [As even now we see some wearing a cloak of friendship but within full of hypocrisy rather than friendship.] And once, believing the informers, Saul marched against him with many picked men; then, when he was about to hunt him down suddenly, he was prevented by an attack of the foreigners. For learning that they had invaded the land, he turned back, eager to defend those attacked. Then the great David offered this hymn to God, as one who had accepted his supplication and undone the misfortune he expected. [And above all he sets this psalm before them as common teaching, so that each one who is unjustly warred upon by others may, like David, offer supplication with all compunction to God, who is able to rescue him, as he did the prophet, from the hand of those who wrong him.]
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« Ὁ Θεὸς ἐν τῷ ὀνόματί σου σῶσόν με. » ᾿Αρκεῖ μοι, φησὶν, εἰς ἀσφάλειαν ἡ τοῦ σοῦ ὀνόματος κλῆσις. Οὕτω καὶ οἱ θεῖοι ἀπόστολοι τὰ μεγάλα εἰργάζοντο θαύματα. « Ἐν τῷ ὀνόματι γὰρ, φησὶν, Ἰησοῦ Χριστοῦ ἔγειραι, καὶ περιπάτει. » • Καὶ ἐν τῇ δυνάμει σοῦ κρῖνόν μοι. » Δίκαιος, φησὶ, καὶ δικαιοσύνης ὑπάρχεις πηγή· κρῖνόν μοι τοίνυν καὶ τοῖς πολεμοῦσιν ἀδίκως.
« Ho Theos en tǭ onomati sou sōson me. » ᾿Arkei moi, phēsin, eis asphaleian hē tou sou onomatos klēsis. Houtō kai hoi theioi apostoloi ta megala eirgazonto thaumata. « En tǭ onomati gar, phēsin, Iēsou Christou egeirai, kai peripatei. » • Kai en tę̄ dynamei sou krinon moi. » Dikaios, phēsi, kai dikaiosynēs hyparcheis pēgē; krinon moi toinyn kai tois polemousin adikōs.
"O God, save me by your name." "The invocation of your name is enough for my safety." So too the divine apostles worked their great wonders: "In the name of Jesus Christ," it says, "rise and walk." "And by your power judge my cause." "You are just," he says, "and the spring of righteousness; judge, then, between me and those who war on me unjustly."
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« Ὁ Θεὸς, εἰσάκουσον τῆς προσευχῆς μου, [ καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ] ἑνώτισαι τὰ ῥήματα τοῦ στόματός μου. » Δέξαι μου τὰς ἱκετείας σὺν εὐμενείᾳ πολλῇ· [τίνος ἕνεκεν εἶπεν·]
« Ho Theos, eisakouson tēs proseuchēs mou, [ kai ou touto monon, alla kai] henōtisai ta rhēmata tou stomatos mou. » Dexai mou tas hiketeias syn eumeneią pollę̄; [tinos heneken eipen;]
"O God, hear my prayer, [and not this only, but also] give ear to the words of my mouth." "Receive my supplications with much kindness." [Why he said this:]
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« Ὅτι ἀλλότριοι ἐπανέστησαν ἐπ᾿ ἐμέ· καὶ [ οὐ τοῦτο μόνον, ἀλλὰ καὶ] κραταιοὶ ἐζήτησαν τὴν ψυχήν μου. » Δέομαι, φησὶ τῆς σῆς ἐπικουρίας, ὦ Δέσποτα, [ καὶ ἀντιβολῆς] ὑπὸ δυσμενῶν ἐλαυνόμενος, πλείστῃ δυνάμει· [ ἀλλ᾿ ὅμως ἀνθρωπείᾳ καὶ ταύτῃ πολυθείᾳ κεκρατημένῃ] τεθαῤῥηκότων, καὶ θανάτῳ με παραδοῦναι ποθούντων. Ταῦτα δὲ κατ' ἐμοῦ τολμῶσιν, ἐπειδὴ τὴν σὴν πρόνοιαν ἀγνοοῦσι, [ μᾶλλον καὶ αὐτῆς καταφρονοῦσι.] Τοῦτο γὰρ ἐπήγαγεν εἰπών · « Καὶ οὐ προέθεντο τὸν Θεὸν ἐνώπιον αὐτῶν. » Ταῦτα δὲ οὕτως ἱκετεύσας, τῆς οὐκ εἰς μακρὰν ἐσομένης ἐπικουρίας τὴν πρόγνωσιν ἐκβοᾷ .
« Hoti allotrioi epanestēsan ep᾿ eme; kai [ ou touto monon, alla kai] krataioi ezētēsan tēn psychēn mou. » Deomai, phēsi tēs sēs epikourias, ō Despota, [ kai antibolēs] hypo dysmenōn elaunomenos, pleistę̄ dynamei; [ all᾿ homōs anthrōpeią kai tautę̄ polytheią kekratēmenę̄] tetharrhēkotōn, kai thanatǭ me paradounai pothountōn. Tauta de kat' emou tolmōsin, epeidē tēn sēn pronoian agnoousi, [ mallon kai autēs kataphronousi.] Touto gar epēgagen eipōn ; « Kai ou proethento ton Theon enōpion autōn. » Tauta de houtōs hiketeusas, tēs ouk eis makran esomenēs epikourias tēn prognōsin ekboą .
"For strangers have risen against me, and [not this only, but also] mighty ones sought my soul." "I need your help, Master," he says, "[and support,] being driven by foes who trust in very great power [yet human power, and this mastered by polytheism] and long to hand me over to death. They dare this against me because they do not know your providence [or rather even despise it]." For this is what he added: "And they did not set God before them." Having so entreated, he cries out his foreknowledge of the help that would come before long.
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« Ἰδοὺ γὰρ ὁ Θεὸς βοηθεῖ μοι, καὶ ὁ Κύριος ἀντιλήπτωρ τῆς ψυχῆς μου. ᾿Αποστρέψῃ τὰ κακὰ τοῖς ἐχθροῖς μου. » [᾿Αντὶ τοῦ, λάκκον ὤρυξαν καὶ ἀνέσκαψαν αὐτὸν, καὶ ἐμπεσοῦνται εἰς βόθρον ὃν εἰργάσαντο. Καὶ λοιπὸν καὶ τὸ πανάγιον τοῦ Θεοῦ Πνεῦμα ἐπεύχεται, ἐν τῷ εἰπεῖν, ] « Καὶ ἐν τῇ ἀληθείᾳ σου ἐξολόθρευσον αὐτούς. »
« Idou gar ho Theos boēthei moi, kai ho Kyrios antilēptōr tēs psychēs mou. ᾿Apostrepsę̄ ta kaka tois echthrois mou. » [᾿Anti tou, lakkon ōryxan kai aneskapsan auton, kai empesountai eis bothron hon eirgasanto. Kai loipon kai to panagion tou Theou Pneuma epeuchetai, en tǭ eipein, ] « Kai en tę̄ alētheią sou exolothreuson autous. »
"For behold, God helps me, and the Lord is the supporter of my soul. He will turn back the evils on my enemies." [That is, they dug a pit and hollowed it out, and they will fall into the hole they made. And then the all-holy Spirit of God also prays, saying:] "And in your truth destroy them."
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« Ἑκουσίως θύσω σοι. » Ἐγὼ δέ, φησὶν, ὑπὸ τῆς σῆς δεδίδαγμαι χάριτος, ὡς ἐμὲ μὲν ἀξιώσεις προνοίας, τοῖς δὲ κατ᾿ ἐμοῦ τυρευθεῖσι κακοῖς τοὺς ταῦτα τεκταινομένους περιβαλεῖς, καὶ δικαίαν κατ᾿ αὐτῶν ἐξοίσεις τὴν ψῆφον. Τοῦτο γὰρ σημαίνει τὸ, « Ἐν τῇ ἀληθείᾳ σου ἐξολόθρευσον αὐτοὺς, ἑκουσίως θύσω σοι. » Ἐγὼ δὲ τούτων ἀπολαύσας, σὺν πάσῃ προθυμίᾳ τὰς θυμήρεις σοι προσοίσω θυσίας. Καὶ διδάσκων τῆς ἱερουργίας τὸ εἶδος, ἐπήγαγεν · • Ἐξομολογήσομαι τῷ ὀνόματί σου, Κύριε, ὅτι ἀγαθόν. Ὅτι ἐκ πάσης θλίψεως ἐῤῥύσω με· καὶ ἐν τοῖς ἐχθροῖς μου ἐπεῖδεν ὁ ὀφθαλμός μου. » Τὴν τῆς αἰνέσεώς σοι προσοίσω θυσίαν, τὰς σὰς εὐεργεσίας διεξιών. Τοῦτο γὰρ κἀμοὶ ὠφέλιμον, καὶ [ πᾶσι τοῖς ὑπὸ σοῦ βοηθουμένοις καὶ] σοὶ καταθύμιον. Δίκαιον δὲ τοῦτο ποιεῖν, καὶ συμφορῶν ἀπαλλαγέντα παντοδαπῶν, καὶ τῶν πολεμίων τὸν ὄλεθρον θεασάμενον. [Ὅτι δὲ ταύτην οἶδε θυσίαν ὁ τῶν ὅλων Δεσπότης, καὶ ὁ μακάριος Παῦλος μέμνηται· συμπαραλαβών μεθ᾽ ἑαυτοῦ τοὺς οἰκτιρμοὺς τοῦ Θεοῦ καὶ παρακαλῶν τοὺς τροφίμους τῆς χάριτος, λέγων οὕτως· « Παρακαλῶ δὲ ὑμᾶς διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ. » Καὶ τί τὸ εἶδος τῆς θυσίας ἡρμήνευσεν ἐν τῷ εἰπεῖν, « διὰ · τῆς λογικῆς ὑμῶν λατρείας. »]
« Hekousiōs thysō soi. » Egō de, phēsin, hypo tēs sēs dedidagmai charitos, hōs eme men axiōseis pronoias, tois de kat᾿ emou tyreutheisi kakois tous tauta tektainomenous peribaleis, kai dikaian kat᾿ autōn exoiseis tēn psēphon. Touto gar sēmainei to, « En tę̄ alētheią sou exolothreuson autous, hekousiōs thysō soi. » Egō de toutōn apolausas, syn pasę̄ prothymią tas thymēreis soi prosoisō thysias. Kai didaskōn tēs hierourgias to eidos, epēgagen ; • Exomologēsomai tǭ onomati sou, Kyrie, hoti agathon. Hoti ek pasēs thlipseōs errhysō me; kai en tois echthrois mou epeiden ho ophthalmos mou. » Tēn tēs aineseōs soi prosoisō thysian, tas sas euergesias diexiōn. Touto gar kamoi ōphelimon, kai [ pasi tois hypo sou boēthoumenois kai] soi katathymion. Dikaion de touto poiein, kai symphorōn apallagenta pantodapōn, kai tōn polemiōn ton olethron theasamenon. [Hoti de tautēn oide thysian ho tōn holōn Despotēs, kai ho makarios Paulos memnētai; symparalabōn meth᾽ heautou tous oiktirmous tou Theou kai parakalōn tous trophimous tēs charitos, legōn houtōs; « Parakalō de hymas dia tōn oiktirmōn tou Theou parastēsai ta sōmata hymōn thysian zōsan, hagian, euareston tǭ Theǭ. » Kai ti to eidos tēs thysias hērmēneusen en tǭ eipein, « dia ; tēs logikēs hymōn latreias. »]
"I will sacrifice to you willingly." "I have been taught by your grace," he says, "that you will count me worthy of providence, and will entangle those who contrive the evils plotted against me in them, and give a just verdict against them." For this is what "In your truth destroy them; I will sacrifice to you willingly" signifies. "Having enjoyed these things, I will offer you with all eagerness the sacrifices that please you." And teaching the form of the service, he added: "I will confess your name, O Lord, for it is good. For you rescued me from every affliction, and my eye looked upon my enemies." "I will offer you the sacrifice of praise, recounting your benefits. For this is both profitable to me [and to all who are helped by you] and pleasing to you. And it is just to do this, having been freed from misfortunes of every kind and seen the destruction of the enemies." [That the Master of all knows this sacrifice the blessed Paul too mentions, taking with him the compassions of God and exhorting the nurslings of grace, saying thus: "I urge you by the compassions of God to present your bodies as a sacrifice living, holy, well pleasing to God"; and he interpreted the form of the sacrifice by saying, "through your rational worship."]
Chapter 54
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« Εἰς τὸ τέλος, Ἐν ὕμνοις, συνέσεως τῷ Δαβίδ. » Εἴρηκε μὲν τὸν ψαλμὸν ὁ μακάριος: Δαβὶδ ὑπὸ τοῦ Σαούλ διωκόμενος, καὶ μετανάστης γενόμενος, ἐν ἐρήμῳ τε διάγειν, ἀναγκαζόμενος· προθεσπίζει δὲ κατὰ ταυτὸν καὶ τὰς τῶν Ἰουδαίων κατὰ τοῦ Σωτῆρος ἐπιβουλὰς, καὶ ἐν ἑαυτῷ προδιαγράφει τὰ τοῦ Δεσπότου παθήματα. Αὐτός τε γὰρ ὑπὸ τοῦ εὐεργετηθέντος Σαούλ ἐξηλαύνετο· καὶ ὑπό τινων γνωρίμων προυδίδοτο, καὶ τὸν Δεσπότην προεώρα τοῖς τοῦ πνεύματος ὀφθαλμοῖς ταυτὸ τοῦτο πεισόμενον, καὶ ὑπὸ τῶν εὖ πεπονθότων προδοθησόμενόν τε καὶ σταυρωθησόμενον. Διά τοι τοῦτο καὶ εἰς τὸ τέλος ἡ ἐπιγραφὴ παραπέμπει τὸν ἐντυγχάνοντα, καὶ συνετῶς προσέχειν τοῖς λεγομένοις παρεγγυᾷ, ὡς τῆς προφητικῆς διανοίας κεκαλυμμένης, καὶ μετὰ χρόνον δεχομένης τὸ τέλος. Πρὸς δὲ τούτοις, καὶ τοῖς ὕμνοις ὁ ψαλμὸς ἐγκατείλεκται, σκιαγραφίαν τινὰ ἔχων τῶν Δεσποτικῶν παθημάτων. Δίκαιον γὰρ ἀεὶ ὑμνεῖν τὸν ταῦτα παθεῖν ὑπὲρ τῆς τῶν ἀνθρώπων ἀνεχόμενον σωτηρίας. ᾿Αλλὰ μηδεὶς τῇ ταπεινότητι τῶν ῥημάτων προσέχων, ἀνάξια ταῦτα ἡγείσθω τῆς τοῦ Σωτῆρος Χριστοῦ ἐνανθρωπήσεως. Σκοπείτω δὲ, ὡς χολῆς, καὶ ὅξους, καὶ ἥλων, καὶ ἀκανθῶν, καὶ ἐμπτυσμάτων τε καὶ ῥαπισμάτων, καὶ πάσης ἀνασχόμενος παροινίας, καὶ τὸ τελευταῖον καταδεξάμενος θάνατον, οὐκ ἂν λόγων ταπεινότητα παρῃτήσατο. Κατάλληλα γὰρ εἶναι τὰ ῥήματα προσήκει τοῖς πράγμασιν. Αὐτοῦ δὲ ἐστιν ἡ φωνή· « Μάθετε ἀπ᾿ ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. » Καὶ πάλιν, « Ἐντολὴν ἔλαβον τί εἴπω, καὶ τί λαλήσω, καὶ οὐδὲν ἀπ' ἐμαυτοῦ ποιῶ. » Καὶ, « Θεέ μου, Θεέ μου, ἱνατί με ἐγκατέλιπες; › Ταῦτα δὲ, καὶ τὰ τοιαῦτα, ἀνθρωπίνως ἐφθέγγετο, καὶ τὴν ἀνθρωπείαν φύσιν ὑποδεικνύων, καὶ οἰκοδομῶν τὴν τῶν Ἰουδαίων ἀσθένειαν. Ἐνταῦθα μέντοι ὁ θεῖος Δαβὶδ καὶ τὴν εἰς ἑαυτὸν γεγενημένην ἀδικίαν διδάσκει, καὶ τὴν εἰς τὸν Δεσπότην [Χριστὸν τὸν Θεὸν ἡμῶν] ἐσομένην προδιαγράφει, τῇ κοινωνίᾳ τῶν παθημάτων ἐναβρυνόμενος, καὶ μονονουχὶ βοῶν μετὰ τοῦ Παύλου, • Ἐγὼ τὰ στίγματα τοῦ Κυρίου Ἰησοῦ ἐν τῷ σώματί μου βαστάζω. » Οὐ μόνον δὲ ὁ Προφήτης, ἀλλὰ καὶ ἅπαντες· ὅσοι διὰ τὸ ὄνομα αὐτοῦ κοινωνοῦσι τοῖς παθήμασιν αὐτοῦ, δοξασθήσονται· καθάπερ ὁ θεῖος Παῦλος· « Εἴπερ συμπάσχωμεν ἵνα καὶ συνδοξασθῶμεν. » Καὶ αὕτη μὲν τῆς ἐπιγραφῆς καὶ σχεδὸν τοῦ παρόντος ψαλμοῦ ἡ δύναμις· ἀπαρχόμενος
« Eis to telos, En hymnois, syneseōs tǭ Dabid. » Eirēke men ton psalmon ho makarios: Dabid hypo tou Saoul diōkomenos, kai metanastēs genomenos, en erēmǭ te diagein, anankazomenos; prothespizei de kata tauton kai tas tōn Ioudaiōn kata tou Sōtēros epiboulas, kai en heautǭ prodiagraphei ta tou Despotou pathēmata. Autos te gar hypo tou euergetēthentos Saoul exēlauneto; kai hypo tinōn gnōrimōn proudidoto, kai ton Despotēn proeōra tois tou pneumatos ophthalmois tauto touto peisomenon, kai hypo tōn eu peponthotōn prodothēsomenon te kai staurōthēsomenon. Dia toi touto kai eis to telos hē epigraphē parapempei ton entynchanonta, kai synetōs prosechein tois legomenois parengyą, hōs tēs prophētikēs dianoias kekalymmenēs, kai meta chronon dechomenēs to telos. Pros de toutois, kai tois hymnois ho psalmos enkateilektai, skiagraphian tina echōn tōn Despotikōn pathēmatōn. Dikaion gar aei hymnein ton tauta pathein hyper tēs tōn anthrōpōn anechomenon sōtērias. ᾿Alla mēdeis tę̄ tapeinotēti tōn rhēmatōn prosechōn, anaxia tauta hēgeisthō tēs tou Sōtēros Christou enanthrōpēseōs. Skopeitō de, hōs cholēs, kai hoxous, kai hēlōn, kai akanthōn, kai emptysmatōn te kai rhapismatōn, kai pasēs anaschomenos paroinias, kai to teleutaion katadexamenos thanaton, ouk an logōn tapeinotēta parę̄tēsato. Katallēla gar einai ta rhēmata prosēkei tois pragmasin. Autou de estin hē phōnē; « Mathete ap᾿ emou, hoti praos eimi kai tapeinos tę̄ kardią, kai heurēsete anapausin tais psychais hymōn. » Kai palin, « Entolēn elabon ti eipō, kai ti lalēsō, kai ouden ap' emautou poiō. » Kai, « Thee mou, Thee mou, hinati me enkatelipes? › Tauta de, kai ta toiauta, anthrōpinōs ephthengeto, kai tēn anthrōpeian physin hypodeiknyōn, kai oikodomōn tēn tōn Ioudaiōn astheneian. Entautha mentoi ho theios Dabid kai tēn eis heauton gegenēmenēn adikian didaskei, kai tēn eis ton Despotēn [Christon ton Theon hēmōn] esomenēn prodiagraphei, tę̄ koinōnią tōn pathēmatōn enabrynomenos, kai mononouchi boōn meta tou Paulou, • Egō ta stigmata tou Kyriou Iēsou en tǭ sōmati mou bastazō. » Ou monon de ho Prophētēs, alla kai hapantes; hosoi dia to onoma autou koinōnousi tois pathēmasin autou, doxasthēsontai; kathaper ho theios Paulos; « Eiper sympaschōmen hina kai syndoxasthōmen. » Kai hautē men tēs epigraphēs kai schedon tou parontos psalmou hē dynamis; aparchomenos
"To the end; in hymns; of understanding; for David." The blessed David spoke the psalm when pursued by Saul, become a fugitive and forced to live in the desert; but at the same time he foretells the plots of the Jews against the Savior, and sketches beforehand in himself the sufferings of the Master. For he was driven out by Saul, whom he had benefited, and betrayed by some of his acquaintances; and he foresaw with the eyes of the Spirit that the Master would suffer the same thing, betrayed and crucified by those who had received good from him. For this reason the title refers the reader to the end and charges him to attend with understanding to what is said, since the prophetic sense is veiled and is fulfilled after a time. Besides, the psalm is listed among the hymns, containing a sketch of the Lord's sufferings; for it is just always to hymn the one who bore to suffer these things for the salvation of human beings. But let no one, attending to the lowliness of the words, think them unworthy of the incarnation of Christ the Savior. Let him consider that one who bore gall, vinegar, nails, thorns, spitting, and blows, and every insult, and at last accepted death, would not have refused lowliness of words; for the words must suit the deeds. His is the voice: "Learn from me, for I am meek and humble in heart, and you will find rest for your souls"; and again, "I have received a commandment what I should say and what I should speak, and I do nothing of myself"; and, "My God, my God, why have you forsaken me?" These and such things he uttered humanly, both showing the human nature and building up the weakness of the Jews. Here, however, the divine David both teaches the injustice done to himself and sketches beforehand the injustice to be done to the Master [Christ our God], priding himself on the fellowship of sufferings, and all but crying with Paul, "I bear on my body the marks of the Lord Jesus." And not only the prophet, but all who share his sufferings for his name will be glorified, as the divine Paul says: "If indeed we suffer with him, so that we may also be glorified with him." This is the force of the title and roughly of the present psalm. Beginning,
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« Ἐνώτισαι ὁ Θεὸς τὴν προσευχήν μου, καὶ μὴ ὑπερίδῃς τὴν δέησίν μου. Πρόσχες μοι καὶ εἰσἀκουσόν μου. » Διαφόρους ἱκετείας προσφέρει, δεχθῆναι πάντας ἀντιβολῶν. Μὴ παρίδης γάρ με, φησὶ, ποτνιώμενον, ἀλλ᾽ εὐμενῶς μοι πρόσχες, καὶ τὴν βοήθειαν ὄρεξον. • Ἐλυπήθην ἐν τῇ ἀδολεσχίᾳ μου, καὶ ἐταράχθην. ᾿Απὸ φωνῆς ἐχθροῦ, καὶ ἀπὸ θλίψεως ἁμαρτωλοῦ. » Ὀνειδιζόμενος γάρ, φησὶ, καὶ πολεμούμενος ὑπὸ τῶν ἀδικούντων ἐχθρῶν, καὶ τὰς παντοδαπὰς αὐτῶν ἐπιβουλὰς λογιζόμενος, πολλῆς ἀλγηδόνος [ ἀντὶ τοῦ τῆς παρ᾿ αὐτῶν κατ᾿ ἐμοῦ γενομένης ἐπιβουλῆς], ἐμπέπλησμαι. ᾿Αδολεσχίαν γὰρ ἡ θεία Γραφὴ τὴν συνεχῆ μελέτην καλεῖ. Τοῦτο δὲ ὁ Σύμμαχος οὕτως ἡρμήνευσε· «Κατηνέχθην προσλαλῶν ἐμαυτῷ, καὶ συνεχύθην ὑπὸ φωνῆς ἐχθροῦ, ὑπὸ ἐνοχλήσεως ἀσεβοῦς. Τὸν γὰρ αὐτὸν ἐχθρὸν καλεῖ καὶ ἀσεβῆ, ὡς εὐεργετούμενον μὲν, τὸν δὲ τοῦ εὐεργέτου κατασκευάζοντα φόνον. « "Ὅτι ἐξέκλιναν ἐπ᾿ ἐμὲ ἀνομίαι, καὶ ἐν ὀργῇ ἐνεκότουν μοι. » Σαφέστερον ὁ Σύμμαχος εἴρηκεν, ὅτι Ἐπέῤῥιψαν κατ' ἐμοῦ εἰς ἀσέβειαν, καὶ μετ' ὀργῆς ἠναντιώθησάν μοι · πονηρᾷ γὰρ χρησάμενοι γνώμῃ, τὸν ἐμὸν τυρεύουσι θάνατον.
« Enōtisai ho Theos tēn proseuchēn mou, kai mē hyperidę̄s tēn deēsin mou. Prosches moi kai eisakouson mou. » Diaphorous hiketeias prospherei, dechthēnai pantas antibolōn. Mē paridēs gar me, phēsi, potniōmenon, all᾽ eumenōs moi prosches, kai tēn boētheian orexon. • Elypēthēn en tę̄ adoleschią mou, kai etarachthēn. ᾿Apo phōnēs echthrou, kai apo thlipseōs hamartōlou. » Oneidizomenos gar, phēsi, kai polemoumenos hypo tōn adikountōn echthrōn, kai tas pantodapas autōn epiboulas logizomenos, pollēs algēdonos [ anti tou tēs par᾿ autōn kat᾿ emou genomenēs epiboulēs], empeplēsmai. ᾿Adoleschian gar hē theia Graphē tēn synechē meletēn kalei. Touto de ho Symmachos houtōs hērmēneuse; «Katēnechthēn proslalōn emautǭ, kai synechythēn hypo phōnēs echthrou, hypo enochlēseōs asebous. Ton gar auton echthron kalei kai asebē, hōs euergetoumenon men, ton de tou euergetou kataskeuazonta phonon. « "Hoti exeklinan ep᾿ eme anomiai, kai en orgę̄ enekotoun moi. » Saphesteron ho Symmachos eirēken, hoti Eperrhipsan kat' emou eis asebeian, kai met' orgēs ēnantiōthēsan moi ; ponērą gar chrēsamenoi gnōmę̄, ton emon tyreuousi thanaton.
"Give ear, O God, to my prayer, and do not disregard my supplication. Attend to me and hear me." He offers various supplications, imploring that all be received. "Do not overlook me as I wail," he says, "but attend kindly to me and stretch out help." "I was grieved in my musing and troubled, at the voice of the enemy and the affliction of the sinner." "Reproached and warred on by enemies who wrong me, and reckoning their plots of every kind, I am filled with much pain" [that is, from the plot made by them against me]. The divine Scripture calls continual meditation musing. Symmachus rendered this thus: "I was brought low talking to myself, and confounded by the voice of the enemy, by the harassment of the impious." He calls the same man enemy and impious, as one who was benefited yet contrived the death of his benefactor. "For they turned lawlessness aside upon me, and in anger they bore a grudge against me." Symmachus said more clearly: "They hurled impiety against me, and with anger they opposed me"; "for using a wicked mind, they contrive my death."
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« Ἡ καρδία μου ἐταράχθη ἐν ἐμοί· καὶ δειλία θανάτου ἐπέπεσεν ἐπ᾿ ἐμέ. Φόβος καὶ τρόμος ἦλθεν ἐπ᾿ ἐμὲ, καὶ ἐκάλυψέ με σκότος. Ταύτην αὐτῶν τὴν δυσμένειαν, καὶ τὰς τῶν ἐπιβουλῶν θεώμενος μηχανὰς, καὶ φρίττω, καὶ δέδια, καὶ προσμένω τὸν θάνατον. Καὶ θαυμαστὸν οὐδὲν, εἰ ὁ Δαβὶδ ἀποδιδράσκων, καὶ ὑπὸ πολλῶν διωκόμενος πολεμίων, ἐδεδίει τὴν τελευτὴν, καὶ ἄνθρωπος ὧν, καὶ ὑπὸ τῷ νόμῳ πολιτευόμενος, καὶ τὴν εὐαγγελικὴν πόρρωθεν ὁρῶν τελειότητα. Καὶ αὐτὸς γὰρ ὁ Δεσπότης Χριστὸς, καίτοι πολλάκις προειπὼν τοῖς ἱεροῖς ἀποστόλοις, καὶ προσημάνας τὸ · πάθος, καὶ τῷ θεσπεσίῳ δὲ Πέτρῳ γενέσθαι · τοῦτο ἀπευξαμένῳ σφοδρότερον ἐπιπλήξας, παρὰ τὸν καιρὸν τοῦ πάθους ἐβόα, «Νῦν ἡ ψυχή μου τετάρακται·» καὶ τοσαύτην ἀγωνίαν συνεχώρησεν ἡ θεία φύσις τὴν ἀνθρωπείαν λαβεῖν, ὡς ἱδρῶσαι μὲν αἵματος θρόμβους, ὑπ' ἀγγέλου δὲ στηριχθῆναι, καὶ νικῆσαι τὸ δέος. Ἔδει γὰρ καὶ ἐν τούτῳ δειχθῆναι τὴν φύσιν τὴν δεχομένην τὸ πάθος, [' καὶ τὴν πολλὴν μακροθυμίαν ἣν ἔσχε παρὰ τὸ ἡμέτερον γένος ὁ φιλάνθρωπος · καὶ καταδέχεται πάθος σαρκὶ, καὶ ἐν τούτῳ τὴν ἡμετέραν βουλόμενος πραγματεύσασθαι σωτηρίαν· ἅπαντα γοῦν ταῦτα τὰ τῶν ῥημάτων λέγει ταπεινὰ, οὐ δειλίας ἕνεκεν, ἄπαγε, ἀλλ᾿ οἰκονομίας χάριν προβάλλεται.]
« Hē kardia mou etarachthē en emoi; kai deilia thanatou epepesen ep᾿ eme. Phobos kai tromos ēlthen ep᾿ eme, kai ekalypse me skotos. Tautēn autōn tēn dysmeneian, kai tas tōn epiboulōn theōmenos mēchanas, kai phrittō, kai dedia, kai prosmenō ton thanaton. Kai thaumaston ouden, ei ho Dabid apodidraskōn, kai hypo pollōn diōkomenos polemiōn, edediei tēn teleutēn, kai anthrōpos hōn, kai hypo tǭ nomǭ politeuomenos, kai tēn euangelikēn porrōthen horōn teleiotēta. Kai autos gar ho Despotēs Christos, kaitoi pollakis proeipōn tois hierois apostolois, kai prosēmanas to ; pathos, kai tǭ thespesiǭ de Petrǭ genesthai ; touto apeuxamenǭ sphodroteron epiplēxas, para ton kairon tou pathous eboa, «Nyn hē psychē mou tetaraktai;» kai tosautēn agōnian synechōrēsen hē theia physis tēn anthrōpeian labein, hōs hidrōsai men haimatos thrombous, hyp' angelou de stērichthēnai, kai nikēsai to deos. Edei gar kai en toutǭ deichthēnai tēn physin tēn dechomenēn to pathos, [' kai tēn pollēn makrothymian hēn esche para to hēmeteron genos ho philanthrōpos ; kai katadechetai pathos sarki, kai en toutǭ tēn hēmeteran boulomenos pragmateusasthai sōtērian; hapanta goun tauta ta tōn rhēmatōn legei tapeina, ou deilias heneken, apage, all᾿ oikonomias charin proballetai.]
"My heart was troubled within me, and the dread of death fell upon me. Fear and trembling came upon me, and darkness covered me." "Seeing their hostility and the devices of their plots, I shudder and fear and await death." And it is not at all surprising if David, running away and pursued by many enemies, feared death, being a man, living under the law, and seeing the perfection of the Gospel only from afar. For Christ the Lord himself, though he had often foretold and indicated the passion to the holy apostles, and rebuked the inspired Peter rather sharply for praying that it might not happen, cried out at the time of the passion, "Now my soul is troubled"; and the divine nature allowed the human nature to take on such agony that it sweated clots of blood, was strengthened by an angel, and conquered the fear. For in this too the nature that received the passion had to be shown, [and the great patience the lover of humankind had toward our race: he accepts suffering in the flesh, wishing by it to work our salvation. All these lowly words, then, he uses not from cowardice, far from it, but for the sake of the dispensation.]
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« Καὶ εἶπα, Τίς δώσει μοι πτέρυγας ὡσεὶ περιστερᾶς, καὶ πετασθήσομαι, καὶ καταπαύσω ; Ἰδοὺ ἐμάκρυνα φυγαδεύων, καὶ ηὐλίσθην ἐν τῇ ἐρήμῳ. » Τοῦτο ὁ μακάριος πεποίηκε Δαβίδ. Φυγὼν γὰρ τὸν Σαούλ, καὶ πάλιν τῶν ἐν τῇ Γὲθ ἀλλοφύλων τὴν δυσμένειαν θεασάμενος, εἰς τὴν ἔρημον ἀπέδρα, ὡς ἡ πρώτη τῶν Βασιλειῶν ἱστορία διδάσκει. Καὶ ὁ Δεσπότης δὲ Χριστὸς, πολλάκις μὲν εἰς τὸ ὄρος, πολλάκις δὲ εἰς τὴν ἔρημον ὑπεχώρησε, τὸν τῶν Ἰουδαίων φθόνον ἐκκλίνων. Θαυμάσαι δὲ ἄξιον τὸν μέγαν Δαβίδ, περιστερᾶς καὶ οὐκ ἄλλου ὀρνέου πτέρυγας λαβεῖν ἐθελήσαντα. Δῆλος • γάρ ἐστι τῆς πνευματικῆς χάριτος ἐφιέμενος τῆς ἐν εἴδει περιστερᾶς ἐπιπτάσης.
« Kai eipa, Tis dōsei moi pterygas hōsei peristeras, kai petasthēsomai, kai katapausō ? Idou emakryna phygadeuōn, kai ēulisthēn en tę̄ erēmǭ. » Touto ho makarios pepoiēke Dabid. Phygōn gar ton Saoul, kai palin tōn en tę̄ Geth allophylōn tēn dysmeneian theasamenos, eis tēn erēmon apedra, hōs hē prōtē tōn Basileiōn historia didaskei. Kai ho Despotēs de Christos, pollakis men eis to oros, pollakis de eis tēn erēmon hypechōrēse, ton tōn Ioudaiōn phthonon ekklinōn. Thaumasai de axion ton megan Dabid, peristeras kai ouk allou orneou pterygas labein ethelēsanta. Dēlos • gar esti tēs pneumatikēs charitos ephiemenos tēs en eidei peristeras epiptasēs.
"And I said, Who will give me wings like a dove, and I will fly away and be at rest? Behold, I went far off in flight and lodged in the desert." This the blessed David did. For fleeing Saul, and again seeing the hostility of the foreigners in Gath, he ran away to the desert, as the history of the first book of Kingdoms teaches. And Christ the Lord often withdrew to the mountain, often to the desert, avoiding the envy of the Jews. It is worth marveling that the great David wished to take the wings of a dove and not of another bird. For he clearly longed for the spiritual grace that alighted in the form of a dove.
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« Προσεδεχόμην τὸν Θεὸν, τὸν σώζοντά με ἀπὸ ὀλιγοψυχίας, καὶ ἀπὸ καταιγίδος. » Τοσούτοις γὰρ, φησὶ, περικλυζόμενος κύμασι, καὶ οἷόν τινων πνευμάτων, ἢ στροβίλων ἀνέμων δεχόμενος προσβολὰς, τὴν θείαν προσμένω ῥοπὴν, καὶ τῇ τῆς ἐπικουρίας ἐλπίδι ψυχαγωγοῦμαι.
« Prosedechomēn ton Theon, ton sōzonta me apo oligopsychias, kai apo kataigidos. » Tosoutois gar, phēsi, periklyzomenos kymasi, kai hoion tinōn pneumatōn, ē strobilōn anemōn dechomenos prosbolas, tēn theian prosmenō rhopēn, kai tę̄ tēs epikourias elpidi psychagōgoumai.
"I waited for God, who saves me from faintheartedness and from the storm." "Flooded with so many waves," he says, "and receiving the assaults as of winds or whirlwinds, I await divine aid and am comforted by the hope of help."
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« Καταπόντισον, Κύριε, καὶ καταδίελε τὰς γλώσσας αὐτῶν. » Ἐπειδὴ κακῇ κέχρηνται συμφωνίᾳ, διάλυσον αὐτῶν, Δέσποτα, τὴν ὁμόνοιαν. « Ὅτι εἶδον ἀνομίαν, καὶ ἀντιλογίαν ἐν τῇ πόλει. Ἡμέρας καὶ νυκτὸς κυκλώσει αὐτὴν ἐπὶ τὰ τείχη αὐτῆς. » [Τοῦτο μὲν οἱ ᾿Ασσύριοι, τοῦτο δὲ οἱ Αἰγύπτιοι καὶ χρόνον ὕστερον καὶ ἡ τῶν Ῥωμαίων δυναστεία.] • Καὶ ἀνομία καὶ κόπος ἐν μέσῳ αὐτῆς. Καὶ ἀδικία, καὶ οὐκ ἐξέλιπεν ἐκ τῶν πλατειῶν αὐτῆς τόκος καὶ δόλος. » Τῷ μακαρίῳ Δαβὶδ οὐκ οἶμαι άρμόττειν ταῦτα τὰ ῥήματα. Οὐδὲ γὰρ ἡ Ἱερουσαλήμ κατ᾿ ἐκεῖνον τὸν καιρὸν ὑπὸ Ἰουδαίων κατείχετο, οὐδὲ ἄλλη τις βασιλικὴ ἐνενόμιστο πόλις· ἀλλ᾿ ἔοικε τῆς Ἱερουσαλήμ τὴν ἀντιλογίαν καὶ παρανομίαν προλέγειν ὁμοῦ καὶ τῆς πονηρίας αὐτῆς διεξιέναι τὰ εἴδη, τὴν ἀνομίαν, τὴν ἀδικίαν, τὸν τόκον , τὸν δόλον · ἅπερ ἀσπαζόμενοι, τοὺς ἐπαφελεῖς τοῦ Σωτῆρος οὐκ ἐδέχοντο νόμους . Ἐπισημήνασθαι μέντοι προσήκει, ὡς οὐ μόνον τῆς καινῆς διαθήκης ἡ τελειότης, ἀλλὰ καὶ ἡ νομικὴ πολιτεία, τοῦ τόκου κατηγορεῖ, καὶ τῇ ἀνομίᾳ, καὶ τῇ ἀδίκίᾳ, καὶ τῷ δόλῳ τοῦτον συζεύγνυσιν.
« Katapontison, Kyrie, kai katadiele tas glōssas autōn. » Epeidē kakę̄ kechrēntai symphōnią, dialyson autōn, Despota, tēn homonoian. « Hoti eidon anomian, kai antilogian en tę̄ polei. Hēmeras kai nyktos kyklōsei autēn epi ta teichē autēs. » [Touto men hoi ᾿Assyrioi, touto de hoi Aigyptioi kai chronon hysteron kai hē tōn Rhōmaiōn dynasteia.] • Kai anomia kai kopos en mesǭ autēs. Kai adikia, kai ouk exelipen ek tōn plateiōn autēs tokos kai dolos. » Tǭ makariǭ Dabid ouk oimai armottein tauta ta rhēmata. Oude gar hē Hierousalēm kat᾿ ekeinon ton kairon hypo Ioudaiōn kateicheto, oude allē tis basilikē enenomisto polis; all᾿ eoike tēs Hierousalēm tēn antilogian kai paranomian prolegein homou kai tēs ponērias autēs diexienai ta eidē, tēn anomian, tēn adikian, ton tokon , ton dolon ; haper aspazomenoi, tous epapheleis tou Sōtēros ouk edechonto nomous . Episēmēnasthai mentoi prosēkei, hōs ou monon tēs kainēs diathēkēs hē teleiotēs, alla kai hē nomikē politeia, tou tokou katēgorei, kai tę̄ anomią, kai tę̄ adikią, kai tǭ dolǭ touton syzeugnysin.
"Drown, O Lord, and divide their tongues." "Since they use a wicked agreement, break up their concord, Master." "For I have seen lawlessness and contradiction in the city. Day and night it will surround it on its walls." [This the Assyrians did, and the Egyptians, and later in time the power of the Romans.] "And lawlessness and toil are in its midst, and injustice; and usury and deceit have not left its streets." I do not think these words fit the blessed David. For at that time Jerusalem was not held by the Jews, nor was any other city recognized as royal; but it seems to foretell the contradiction and lawlessness of Jerusalem and at the same time to recount the forms of its wickedness: lawlessness, injustice, usury, deceit. Embracing these, they did not receive the simple laws of the Savior. We should note, however, that not only the perfection of the new covenant but also the way of life of the law condemns usury, and yokes it with lawlessness, injustice, and deceit.
54.13PG 80 80:1273
« Ὅτι εἰ ἐχθρὸς ὠνείδισέ με, ὑπήνεγκα ἄν· καὶ εἰ ὁ μισῶν με ἐπ' ἐμὲ ἐμεγαλοῤῥημόνησεν, ἐκρύβην ἂν ἀπ᾿ αὐτοῦ. » [᾿Αντὶ τοῦ τὸν παρ᾿ αὐτοῦ κατ' ἐμοῦ δόλον εἰ ἔγνων, ἐκρύβην ἂν ἀπ᾿ αὐτοῦ.] ᾿Ἀλλὰ τὰ μὲν παρὰ τῶν δυσμενῶν γινόμενα οἰστὰ ἡγοῦμαι καὶ φορητά· ὑπὸ γὰρ ἐχθρῶν ταῦτα δρᾶται καὶ πολεμίων· ἄλλως τε καὶ τὸν προφανῆ πόλεμον διαφυγεῖν τυχὸν δυνατόν.
« Hoti ei echthros ōneidise me, hypēnenka an; kai ei ho misōn me ep' eme emegalorrhēmonēsen, ekrybēn an ap᾿ autou. » [᾿Anti tou ton par᾿ autou kat' emou dolon ei egnōn, ekrybēn an ap᾿ autou.] ᾿Alla ta men para tōn dysmenōn ginomena oista hēgoumai kai phorēta; hypo gar echthrōn tauta dratai kai polemiōn; allōs te kai ton prophanē polemon diaphygein tychon dynaton.
"For if an enemy had reproached me, I would have borne it; and if one who hates me had boasted against me, I would have hidden from him." [That is: if I had known his deceit against me, I would have hidden from him.] "What is done by foes I consider bearable and endurable; for these things are done by enemies and opponents; besides, it is perhaps possible to escape open war."
54.14PG 80 80:1273
« Σὺ δὲ, ἄνθρωπε ἰσόψυχε, ἡγεμών μου καὶ γνωστέ μου. Ὃς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα. Ἐν τῷ οἴκῳ τοῦ Θεοῦ ἐπορεύθημεν ἐν ὁμονοίᾳ. » Πάντων ἀνιαρώτατον εἶναί μοι δοκεῖ, τὸν ἄνδρα συνήθη, καὶ ὁμογνώμονα, καὶ ὁμοτράπεζόν μοι, καὶ συσσιτόν μοι γεγενημένον, καὶ θείων μοι καὶ ἀνθρωπείων κεκοινωνηκότα πραγμάτων, τὰ δυσμενῶν δρᾶσαι καὶ πολεμίων· σαφῶς δὲ διὰ τούτων ἡμῖν τῶν λόγων ἡ προφητικὴ χάρις τὸν προδότην Ἰούδαν διέγραψεν, ἡγεμόνα μὲν ὑπὸ τοῦ βασιλέως χειροτονηθέντα Χριστοῦ (« Καταστήσεις γὰρ αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν, ε) τραπέζης δὲ αὐτῷ καὶ μυστικῶν κεκοινωνηκότα λόγων, ὄργανον δὲ τῶν ἐπιβουλευόντων γεγενημένον. ᾿Αντὶ μέν τοι τοῦ ἡγεμών μου, ὁ Σύμμαχος, συνήθης μου ἡρμήνευσεν. Ταῦτα δὲ τῷ μακαρίῳ οὐδαμῶς ἁρμόττει Δαβίδ · οὐδεὶς γὰρ αὐτὸν, ὑπὸ τοῦ Σαούλ διωκόμενον, τῶν εὐνουστάτων προδέδωκεν. Οὔτε γὰρ ὁ Δωήκ, οὔτε οἱ Ζιφαῖοι, τῶν γνησίων αὐτοῦ φίλων ἐτύγχανον. Τῇ δὲ τῶν Εὐαγγελίων ἱστορίᾳ ἡ προφητική συμβαίνει· « Ὁ ἐσθίων , φησὶ, μετ᾿ ἐμοῦ τὸν ἄρτον, ἐπῆρεν ἐπ' ἐμὲ τὴν πτέρναν αὐτοῦ. • Οὕτω τὴν προδοσίαν προαγορεύσας, καὶ τὸν αἰφνίδιον αὐτοῦ θάνατον προθεσπίζει. [ Καὶ μέχρι νῦν ἔστιν ἰδεῖν τὸν αὐτὸν δόλον καὶ φόνον παρά τισι πλεονάζοντα, ὡς ἡ τῶν πραγμάτων ἡμᾶς ἔκβασις πείθει. Οὐ μόνον γὰρ τῶν ἁλῶν κοινωνοῦντες προδιδόασι τοὺς παρέχοντας τούτους, ἀλλὰ γὰρ καὶ τῶν θείων καὶ ἀποῤῥήτων μυστηρίων μέτοχοι γενόμενοι ἀλλήλους οὐ μόνον προδιδόασιν, ἀλλὰ καὶ θανάτους κατασκευάζουσι, καὶ τοῦτο ὅρκων μεσιτευόντων. Καὶ ὁ μὲν Παῦλος οὐ παύεται διαμαρτυρόμενος ἐν πάσῃ τῇ οἰκουμένῃ τοῖς διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι· τὸν ὅρκον λέγω καὶ τὴν πίστιν· τινὲς δὲ οὐκ οἶδ᾽ ὅπως μετατιθέναι πειρῶνταί τὰ ἀμφότερα μᾶλλον δὲ μετατεθείκασι, μήτε πρὸς τοὺς εὐεργέτας, μήτε περὶ τὴν πίστιν, μήτε εἰς αὐτὸν τῶν πάντων Δεσπότην ὀρθὸν σκοπὸν φυλάττοντες. Διὸ δὴ τὸ προφητικὸν Πνεῦμα ἀποφαινόμενον κατ' αὐτῶν οὕτως ἔφη ·]
« Sy de, anthrōpe isopsyche, hēgemōn mou kai gnōste mou. Hos epi to auto eglykanas moi edesmata. En tǭ oikǭ tou Theou eporeuthēmen en homonoią. » Pantōn aniarōtaton einai moi dokei, ton andra synēthē, kai homognōmona, kai homotrapezon moi, kai syssiton moi gegenēmenon, kai theiōn moi kai anthrōpeiōn kekoinōnēkota pragmatōn, ta dysmenōn drasai kai polemiōn; saphōs de dia toutōn hēmin tōn logōn hē prophētikē charis ton prodotēn Ioudan diegrapsen, hēgemona men hypo tou basileōs cheirotonēthenta Christou (« Katastēseis gar autous archontas epi pasan tēn gēn, e) trapezēs de autǭ kai mystikōn kekoinōnēkota logōn, organon de tōn epibouleuontōn gegenēmenon. ᾿Anti men toi tou hēgemōn mou, ho Symmachos, synēthēs mou hērmēneusen. Tauta de tǭ makariǭ oudamōs harmottei Dabid ; oudeis gar auton, hypo tou Saoul diōkomenon, tōn eunoustatōn prodedōken. Oute gar ho Dōēk, oute hoi Ziphaioi, tōn gnēsiōn autou philōn etynchanon. Tę̄ de tōn Euangeliōn historią hē prophētikē symbainei; « Ho esthiōn , phēsi, met᾿ emou ton arton, epēren ep' eme tēn pternan autou. • Houtō tēn prodosian proagoreusas, kai ton aiphnidion autou thanaton prothespizei. [ Kai mechri nyn estin idein ton auton dolon kai phonon para tisi pleonazonta, hōs hē tōn pragmatōn hēmas ekbasis peithei. Ou monon gar tōn halōn koinōnountes prodidoasi tous parechontas toutous, alla gar kai tōn theiōn kai aporrhētōn mystēriōn metochoi genomenoi allēlous ou monon prodidoasin, alla kai thanatous kataskeuazousi, kai touto horkōn mesiteuontōn. Kai ho men Paulos ou pauetai diamartyromenos en pasę̄ tę̄ oikoumenę̄ tois dia dyo pragmatōn ametathetōn, en hois adynaton pseusasthai; ton horkon legō kai tēn pistin; tines de ouk oid᾽ hopōs metatithenai peirōntai ta amphotera mallon de metatetheikasi, mēte pros tous euergetas, mēte peri tēn pistin, mēte eis auton tōn pantōn Despotēn orthon skopon phylattontes. Dio dē to prophētikon Pneuma apophainomenon kat' autōn houtōs ephē ;]
"But you, a man of like soul, my leader and my acquaintance, who together with me made the food sweet; in the house of God we walked in concord." "It seems to me the most grievous of all that a man familiar with me, of one mind with me, who shared my table and meals and shared in divine and human affairs with me, should act as foes and enemies do." By these words prophetic grace clearly described for us the traitor Judas: appointed a leader by Christ the King ("For you will make them rulers over all the earth"), sharing his table and his mystical words, yet become the instrument of the plotters. For "my leader" Symmachus rendered "my familiar." These words in no way fit the blessed David; for none of his most loyal friends betrayed him when he was pursued by Saul. Neither Doeg nor the Ziphites were among his true friends. The prophecy agrees with the history of the Gospels: "He who eats bread with me," it says, "has lifted his heel against me." Having thus foretold the betrayal, he also foretells his sudden death. [And even now one can see the same deceit and murder abounding among some, as the outcome of events persuades us. For not only do those who share salt betray those who provide it, but even those who have become partakers of the divine and secret mysteries not only betray one another but also contrive deaths, and this with oaths in between. And Paul does not cease testifying in the whole world to the two unchangeable things in which it is impossible to lie, I mean the oath and faith; but some, I know not how, try to change both, or rather have changed them, keeping a right aim neither toward benefactors, nor concerning the faith, nor toward the Master of all himself. Therefore the prophetic Spirit, pronouncing against them, said thus:]
54.16PG 80 80:1275
· Ἐλθέτω δὴ θάνατος ἐπ᾿ αὐτούς· καὶ καταβήτωσαν εἰς ἄδου ζῶντες. » [ Τοιαύτην αὐτοῖς ἀπειλεῖ τὴν ψῆφον βουλόμενος ἀναστείλαι τὴν πονηρὰν αὐτῶν γνώμην.] Τοιοῦτο δὲ τοῦ βίου τὸ τέλος ἐδέξατο · τῇ γὰρ ἀγχόνῃ τὴν δέρην προσδήσας, σύντομον ὑπέμεινε θάνατον· τοιαύταις καὶ οἱ Ἰουδαῖοι μετὰ τὸν σταυρὸν περιέπεσον συμφοραῖς, τῷ Ῥωμαϊκῷ παραδοθέντες πολέμῳ. Οὐ γὰρ τῷ νόμῳ τῆς φύσεως ὑπεξῆλθον τὸν βίον ", ἀλλ᾽ ὅπλοις πολεμικοῖς κατακοντιζόμενοι. [ Εἰ δὲ καί τις τῶν φαύλων δόξαιεν κοινῷ θανάτῳ καταλύειν τὸν βίον, μετὰ τὴν ἔνθεν ἀνάστασιν διπλῆν τὴν κατ᾿ αὐτοῦ δέξεται τιμωρίαν. « Τινῶν γὰρ, φησὶν, ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοι, προάγουσιν εἰς κρίσιν· τισὶ δὲ καὶ ἐπακολουθοῦσιν.»] Εἶτα δείκνυσι τῆς τιμωρίας τὸ δίκαιον. • Ὅτι πονηρία ἐν ταῖς παροικίαις αὐτῶν ἐν μέσῳ αὐτῶν. [᾿Αντὶ τοῦ εἰς τὸ μέσον, εἰς αὐτὴν τὴν καρδίαν πονηρία βλαστήσασα τὴν θανατικὴν τῆς τιμωρίας αὐτοῖς ἐπάγει ψῆφον.] Παροικίαν δὲ καλεῖ τὴν παροῦσαν ζωὴν, ἐν ᾗ παροικοῦμεν οὐ κατοικοῦμεν. [ Καὶ μακάριοι οἱ παροικίαν ἡγούμενοι τὸν παρόντα βίον καὶ μὴ κατοικίαν. Εἶτα εἰρηκὼς τὰ παρὰ τῶν παρανόμων, εἰς τοὺς ἀδικουμένους καὶ μὴ ἐγκαταλιμπανομένους παρὰ τῆς ἄνωθεν ῥοπῆς μετατίθησι τὸν λόγον ὁ Προφήτης.]
; Elthetō dē thanatos ep᾿ autous; kai katabētōsan eis adou zōntes. » [ Toiautēn autois apeilei tēn psēphon boulomenos anasteilai tēn ponēran autōn gnōmēn.] Toiouto de tou biou to telos edexato ; tę̄ gar anchonę̄ tēn derēn prosdēsas, syntomon hypemeine thanaton; toiautais kai hoi Ioudaioi meta ton stauron periepeson symphorais, tǭ Rhōmaïkǭ paradothentes polemǭ. Ou gar tǭ nomǭ tēs physeōs hypexēlthon ton bion ", all᾽ hoplois polemikois katakontizomenoi. [ Ei de kai tis tōn phaulōn doxaien koinǭ thanatǭ katalyein ton bion, meta tēn enthen anastasin diplēn tēn kat᾿ autou dexetai timōrian. « Tinōn gar, phēsin, anthrōpōn hai hamartiai prodēloi, proagousin eis krisin; tisi de kai epakolouthousin.»] Eita deiknysi tēs timōrias to dikaion. • Hoti ponēria en tais paroikiais autōn en mesǭ autōn. [᾿Anti tou eis to meson, eis autēn tēn kardian ponēria blastēsasa tēn thanatikēn tēs timōrias autois epagei psēphon.] Paroikian de kalei tēn parousan zōēn, en hę̄ paroikoumen ou katoikoumen. [ Kai makarioi hoi paroikian hēgoumenoi ton paronta bion kai mē katoikian. Eita eirēkōs ta para tōn paranomōn, eis tous adikoumenous kai mē enkatalimpanomenous para tēs anōthen rhopēs metatithēsi ton logon ho Prophētēs.]
"Let death come upon them, and let them go down alive into Hades." [He threatens them with such a verdict, wishing to check their wicked mind.] Such an end of life he received; for tying a noose about his neck he suffered a swift death. Such misfortunes the Jews too fell into after the cross, handed over to the Roman war. For they did not depart life by the law of nature, but were struck down by weapons of war. [And if any of the wicked seems to end life by an ordinary death, after the resurrection from here he will receive a double punishment. "For the sins of some people," it says, "are evident, going before them to judgment; but for others they follow after."] Then he shows the justice of the punishment: "For wickedness is in their dwellings, in their midst." [That is, in the midst, in the heart itself, wickedness sprouting brings on them the deadly sentence of punishment.] He calls the present life sojourning, in which we sojourn and do not dwell. [And blessed are those who count the present life a sojourn and not a dwelling. Then, having told the deeds of the lawless, the prophet turns his discourse to those who are wronged and not abandoned by help from above.]
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· Ἐγὼ πρὸς τὸν Θεὸν ἐκέκραξα, καὶ ὁ Κύριος εἰσήκουσέ μου. » [ Οὐ γὰρ μόνον τὸν Πατέρα, φησὶ, παρακαλεῖν μεμάθηκα, ἀλλὰ γὰρ καὶ τὸν μονογενῆ αὐτοῦ Υἱὸν, τὸν διὰ πολλὴν φιλανθρωπίαν, μικρὸν ὕστερον ἐξ ἐμοῦ τὴν κατὰ σάρκα οἰκονομίαν μέλλοντα καταδέχεσθαι. Διὸ δὴ]
; Egō pros ton Theon ekekraxa, kai ho Kyrios eisēkouse mou. » [ Ou gar monon ton Patera, phēsi, parakalein memathēka, alla gar kai ton monogenē autou Huion, ton dia pollēn philanthrōpian, mikron hysteron ex emou tēn kata sarka oikonomian mellonta katadechesthai. Dio dē]
"I cried to God, and the Lord heard me." ["For I have learned to entreat not only the Father," he says, "but also his only-begotten Son, who through his great love for humankind was shortly to accept from me the dispensation according to the flesh. Therefore"]
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« Ἑσπέρας καὶ πρωῖ καὶ μεσημβρίας διηγήσομαι, καὶ ἀπαγγελῶ, καὶ εἰσακούσεται τῆς φωνῆς μου. » [Ταύτης δὲ δεχθείσης παρὰ τοῦ φιλανθρώπου,]
« Hesperas kai prōi kai mesēmbrias diēgēsomai, kai apangelō, kai eisakousetai tēs phōnēs mou. » [Tautēs de dechtheisēs para tou philanthrōpou,]
"Evening and morning and noon I will recount and declare, and he will hear my voice." [This being accepted by the lover of humankind,]
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« Λυτρώσεται ἐν εἰρήνῃ τὴν ψυχήν μου ἀπὸ ἐγγιζόντων μοι, ὅτι ἐν πολλοῖς ἦσαν σὺν ἐμοί . » [Τὴν ἐνδελεχῆ μου, φησὶν ὁ Δαβίδ, θεώμενος προσευχήν, τὴν νύκτωρ καὶ μεθ᾽ ἡμέραν παρ' ἐμοῦ προσφερομένην, ἀπαλλάξει με τῶν πολεμούντων, καὶ χαριεῖται εἰρήνην. Οὐ μόνον δὲ ἐμοὶ, φησὶ, ἀλλὰ γὰρ καὶ ἅπασι τοῖς εἰς αὐτὸν πεποιθόσιν.] Τὸ δὲ, « Ἐν πολλοῖς ἦσαν σὺν ἐμοὶ, » τὸ πολλοὺς εἶναι τοὺς πολεμίους δηλοῖ. Οὕτω γὰρ καὶ ὁ Σύμμαχος ἡρμήνευσε· Πολλοστοὶ γὰρ ἐγένοντο πρός με.
« Lytrōsetai en eirēnę̄ tēn psychēn mou apo engizontōn moi, hoti en pollois ēsan syn emoi . » [Tēn endelechē mou, phēsin ho Dabid, theōmenos proseuchēn, tēn nyktōr kai meth᾽ hēmeran par' emou prospheromenēn, apallaxei me tōn polemountōn, kai charieitai eirēnēn. Ou monon de emoi, phēsi, alla gar kai hapasi tois eis auton pepoithosin.] To de, « En pollois ēsan syn emoi, » to pollous einai tous polemious dēloi. Houtō gar kai ho Symmachos hērmēneuse; Pollostoi gar egenonto pros me.
"He will redeem my soul in peace from those who draw near to me, for in many they were with me." ["Seeing my continual prayer," says David, "offered by me night and day, he will free me from those who war on me and grant me peace; and not to me only," he says, "but to all who trust in him."] "In many they were with me" shows that the enemies were many. So too Symmachus rendered: "For they became very many against me."
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« Εἰσακούσεται ὁ Θεὸς, καὶ ταπεινώσει αὐτούς · [δίκαιος γάρ ἐστι καὶ οἶδεν ἐτάζων καρδίαν καὶ νεφροὺς,] ὁ ὑπάρχων πρὸ τῶν αἰώνων. » Δεξάμενος δέ μου τὴν δέησιν ὁ ἀεὶ Θεὸς, ἀσθενείᾳ περιβαλεῖ τοὺς ἐπιβουλεύοντας. « Οὐ γάρ ἐστιν αὐτοῖς ἀντάλλαγμα, ὅτι · οὐκ ἐφοβήθησαν τὸν Θεόν. » Τοῦτο ὁ Σύμμαχος οὕτως ἡρμήνευσεν· Οὐ γὰρ ἀλλάσσονται, οὐδὲ φοβοῦνται τὸν Θεόν. [ Οὐδὲ γὰρ ἀλλάσσεται αὐτῶν ἡ πονηρὰ γνώμη, οὐδὲ φοβοῦνται τὸν Θεόν · διὸ δὴ], Ὁρῶν αὐτῶν, φησὶν, τὸν ἀμεταμέλητον τρόπον, ταῖς προειρημέναις συμφοραῖς περιβαλεῖ.
« Eisakousetai ho Theos, kai tapeinōsei autous ; [dikaios gar esti kai oiden etazōn kardian kai nephrous,] ho hyparchōn pro tōn aiōnōn. » Dexamenos de mou tēn deēsin ho aei Theos, astheneią peribalei tous epibouleuontas. « Ou gar estin autois antallagma, hoti ; ouk ephobēthēsan ton Theon. » Touto ho Symmachos houtōs hērmēneusen; Ou gar allassontai, oude phobountai ton Theon. [ Oude gar allassetai autōn hē ponēra gnōmē, oude phobountai ton Theon ; dio dē], Horōn autōn, phēsin, ton ametamelēton tropon, tais proeirēmenais symphorais peribalei.
"God will hear and humble them [for he is just and knows how to test heart and kidneys], he who exists before the ages." "The eternal God, receiving my petition, will clothe the plotters with weakness." "For there is no exchange for them, because they did not fear God." Symmachus rendered this thus: "For they do not change, nor fear God." [For their wicked mind does not change, nor do they fear God; therefore] "Seeing their impenitent manner," he says, "he will surround them with the misfortunes mentioned."
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· Ἐξέτεινε τὴν χεῖρα αὐτοῦ ἐν τῷ ἀποδιδόναι "".» Τοῦτο οἱ τρεῖς οὕτως ἡρμήνευσαν· ᾿Εξἐτεινε τὴν χεῖρα αὐτοῦ εἰς τοὺς εἰρηνεύοντας ἐν αὐτῷ πρὸς αὐτόν. Οὐ γὰρ πολέμιον ὁ Σαούλ ἐδίωκεν, ἀλλ᾽ εὐεργέτην, καὶ συνήθη, καὶ γνώριμον. Οὐδὲ ἐχθρὸν ὁ Ἰούδας προδέδωκεν, ἀλλὰ Σωτῆρα ", καὶ τῶν ἀγαθῶν χορηγόν. Τὸ τοίνυν, « Ἐξέτεινε τὴν χεῖρα αὐτοῦ ἐν τῷ ἀποδιδόναι, » τοῦτο δηλοῖ, ὅτι ἐκτείνας τὴν χεῖρα, ὥστε τὰς ἀντιδόσεις ἐκτίσαι, ἀγαθὸν μὲν οὐδὲν προσενήνοχεν· πάντα δὲ πονηρίας μεστά. [᾿Αλλ' ὅμως καὶ ὁ Ἰούδας οὐ μόνον εἰς τὸ προδοῦναι τὴν χεῖρα αὐτοῦ ἐξέτεινε, ἀλλὰ γὰρ καὶ ἀποστρέψας τὰ τριάκοντα ἀργύρια, ἃ μετὰ τὴν ἐκείνου ἀγχόνην ἐνέβαλον οἱ θεοκτόνοι εἰς τὸν κορβανᾶν.] Καὶ τοῦτο δηλοῖ τὰ ἐπαγόμενα « Ἑβεβήλωσαν τὴν διαθήκην αὐτοῦ. » Τοῦ γὰρ θείου νόμου διαγορεύοντος ἀγαπᾶν τὸν πλησίον ὡς ἑαυτὸν, τὸν δὲ εὐεργέτην ὡς πολέμιον ἐδίωκον. [Οὐ μόνον δὲ, ἀλλὰ καὶ σταυρῷ κατέκριναν. Διὸ ἐπήγαγε ·]
; Exeteine tēn cheira autou en tǭ apodidonai "".» Touto hoi treis houtōs hērmēneusan; ᾿Exeteine tēn cheira autou eis tous eirēneuontas en autǭ pros auton. Ou gar polemion ho Saoul ediōken, all᾽ euergetēn, kai synēthē, kai gnōrimon. Oude echthron ho Ioudas prodedōken, alla Sōtēra ", kai tōn agathōn chorēgon. To toinyn, « Exeteine tēn cheira autou en tǭ apodidonai, » touto dēloi, hoti ekteinas tēn cheira, hōste tas antidoseis ektisai, agathon men ouden prosenēnochen; panta de ponērias mesta. [᾿All' homōs kai ho Ioudas ou monon eis to prodounai tēn cheira autou exeteine, alla gar kai apostrepsas ta triakonta argyria, ha meta tēn ekeinou anchonēn enebalon hoi theoktonoi eis ton korbanan.] Kai touto dēloi ta epagomena « Hebebēlōsan tēn diathēkēn autou. » Tou gar theiou nomou diagoreuontos agapan ton plēsion hōs heauton, ton de euergetēn hōs polemion ediōkon. [Ou monon de, alla kai staurǭ katekrinan. Dio epēgage ;]
"He stretched out his hand in repaying." The three rendered this thus: "He stretched out his hand against those at peace with him." For Saul was pursuing not an enemy but a benefactor, familiar and known to him; and Judas betrayed not an enemy but the Savior and giver of good things. "He stretched out his hand in repaying," then, shows that, stretching out his hand to pay a return, he brought nothing good, but everything full of wickedness. [Yet Judas stretched out his hand not only to betray, but also in returning the thirty pieces of silver, which after his hanging the God-killers put into the treasury.] And what follows shows this: "They profaned his covenant." For while the divine law commands loving one's neighbor as oneself, they pursued their benefactor as an enemy. [And not only so, but they also condemned him to the cross. Therefore he added:]
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« Διεμερίσθησαν ἀπὸ ὀργῆς τοῦ προσώπου αὐτῶν καὶ ἤγγισαν αἱ καρδίαι αὐτῶν. Ὀργῇ γὰρ δουλεύσαντες, ἕτερα μὲν ἐμέμφοντο, ἕτερα δὲ ἐβουλεύοντο. Οὕτω γὰρ ὁ Σύμμαχος ἡρμήνευσε· Λειότερα βουτύρου τὰ στόματα αὐτῶν· πολεμεῖ δὲ ἡ καρδία ἑκάστου αὐτῶν». Τούτῳ δὲ καὶ τὸ ἐπαγόμενον συμφωνεί. « Ἡπαλύνθησαν οἱ λόγοι αὐτῶν ὑπὲρ ἔλαιον, καὶ αὐτοί εἰσι βολίδες.» Τοιαῦτα δὲ ἦν καὶ τοῦ Σαούλ, καὶ τοῦ Ἰούδας τὰ ῥήματα. Ὁ μὲν γὰρ Σαούλ, πρὸς τὸν Δαβίδ ἔλεγεν, « Εἰ σὺ εἶ τέκνον Δαβίδ. » Ὁ δὲ Ἰούδας, « Μή τι ἐγώ εἰμι, Ῥαββί; » [ Καὶ πολλοὶ τὰ αὐτὰ νοσοῦντες φιλίας δῆθεν περικείμενοι ἐπικάλυμμα πρὸς τοὺς παρ' αὐτῶν ἀδικουμένους φασίν · Μή τι ἐγώ σε ἡδίκηκα; Τὸ αὐτὸ δὲ πάλιν ὁ Ἰούδας, Χαῖρε, λέγει, Ῥαββί·] καὶ κατεφίλησεν αὐτόν. Καὶ ἐῴκει μὲν τὰ ῥήματα ἐλαίου καὶ βουτύρου λειότητι · τὰ δὲ βουλεύματα, βέλεσι καὶ δόρασιν ὀξυτάτοις. [Λόγχαι γὰρ μᾶλλον ὑπῆρχον αἱ βολίδες αὐτῶν·] λόγχας γὰρ ὁ ᾿Ακύλας τὰς βολίδας ἡρμήνευσεν. Οὕτω ταῦτα ὁ θεῖος Δαβὶδ καὶ περὶ τῶν αὐτῷ συμβεβηκότων διεξελθών, καὶ τὰς Δεσποτικὰς προθεὶς ἐπιβουλὰς, συμβουλὴν πᾶσιν ἀνθρώποις προσφέρει, τὴν εἰς Θεὸν ἔχειν ἐλπίδα παρεγγυῶν.
« Diemeristhēsan apo orgēs tou prosōpou autōn kai ēngisan hai kardiai autōn. Orgę̄ gar douleusantes, hetera men ememphonto, hetera de ebouleuonto. Houtō gar ho Symmachos hērmēneuse; Leiotera boutyrou ta stomata autōn; polemei de hē kardia hekastou autōn». Toutǭ de kai to epagomenon symphōnei. « Hēpalynthēsan hoi logoi autōn hyper elaion, kai autoi eisi bolides.» Toiauta de ēn kai tou Saoul, kai tou Ioudas ta rhēmata. Ho men gar Saoul, pros ton Dabid elegen, « Ei sy ei teknon Dabid. » Ho de Ioudas, « Mē ti egō eimi, Rhabbi? » [ Kai polloi ta auta nosountes philias dēthen perikeimenoi epikalymma pros tous par' autōn adikoumenous phasin ; Mē ti egō se hēdikēka? To auto de palin ho Ioudas, Chaire, legei, Rhabbi;] kai katephilēsen auton. Kai eǭkei men ta rhēmata elaiou kai boutyrou leiotēti ; ta de bouleumata, belesi kai dorasin oxytatois. [Lonchai gar mallon hypērchon hai bolides autōn;] lonchas gar ho ᾿Akylas tas bolidas hērmēneusen. Houtō tauta ho theios Dabid kai peri tōn autǭ symbebēkotōn diexelthōn, kai tas Despotikas protheis epiboulas, symboulēn pasin anthrōpois prospherei, tēn eis Theon echein elpida parengyōn.
"They were divided by the anger of his face, and their hearts drew near." "Enslaved to anger, they blamed one thing and plotted another." So Symmachus rendered: "Their mouths are smoother than butter, but the heart of each of them makes war." What follows agrees with this: "Their words were softer than oil, yet they are darts." Such were the words of Saul and of Judas. Saul said to David, "Is it you, my child David?" Judas said, "Is it I, Rabbi?" [And many with the same disease, wearing a cloak of friendship, say to those they wrong, Have I wronged you at all? And Judas again says the same, Hail, Rabbi;] and he kissed him. The words resembled the smoothness of oil and butter, but the counsels were like arrows and very sharp spears. [For their darts were rather lances;] for Aquila rendered "darts" as "lances." Having thus gone through what happened to himself and set out the plots against the Lord, the divine David offers counsel to all people, charging them to have hope in God.
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« Ἐπίῤῥιψον· ἐπὶ Κύριον τὴν μέριμνάν σου καὶ αὐτός σε διαθρέψει. » [ Οὐ μόνον, φησὶ, ἐνταῦθα δοξάσει, ἀλλὰ καὶ ἐν τῇ παλιγγενεσίᾳ τῆς θεοπτίας ἀξιώσει. Οὐκοῦν] Κυβερνήτην ἔχε, φησί, τὸν Θεὸν, καὶ ἡνίοχον· καὶ τὰ κατὰ σαυτὸν τῆς προνοίας ἐκείνης ἐξάρτησον· οὕτω γὰρ ἀσάλευτος διαμενεῖς καὶ ἀκλόνητος καὶ ῾γάρ φησιν», «Οὐ δώσει· εἰς τὸν αἰῶνα σάλον τῷ δικαίῳ. » Κἂν γὰρ συγχωρήσῃ ποτὲ περιπεσεῖν πειρασμῷ, ἀλλὰ ταχεῖαν παρέξει ' βοήθειαν. Ἀτεχνῶς δὲ τοῦτο ἔοικε τοῖς ἀποστολικοῖς ῥητοῖς, « Πιστὸς ὁ Θεὸς, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὁ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑμᾶς ὑπενεγκεῖν. »
« Epirrhipson; epi Kyrion tēn merimnan sou kai autos se diathrepsei. » [ Ou monon, phēsi, entautha doxasei, alla kai en tę̄ palingenesią tēs theoptias axiōsei. Oukoun] Kybernētēn eche, phēsi, ton Theon, kai hēniochon; kai ta kata sauton tēs pronoias ekeinēs exartēson; houtō gar asaleutos diameneis kai aklonētos kai ῾gar phēsin», «Ou dōsei; eis ton aiōna salon tǭ dikaiǭ. » Kan gar synchōrēsę̄ pote peripesein peirasmǭ, alla tacheian parexei ' boētheian. Atechnōs de touto eoike tois apostolikois rhētois, « Pistos ho Theos, hos ouk easei hymas peirasthēnai hyper ho dynasthe, alla poiēsei syn tǭ peirasmǭ kai tēn ekbasin tou dynasthai hymas hypenenkein. »
"Cast your care upon the Lord, and he will sustain you." ["Not only will he glorify you here," he says, "but in the rebirth he will also count you worthy of the vision of God. Therefore"] "Have God as helmsman and charioteer, and hang your affairs on his providence. For so you will remain unshaken and unmoved"; for he says, "He will not give the righteous over to shaking forever." "For even if he allows him at some time to fall into temptation, he will give swift help." This simply resembles the apostolic words: "God is faithful, who will not let you be tempted beyond what you can bear, but with the temptation will also provide the way out, so that you may be able to endure it."
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• Σὺ δὲ, ὁ Θεὸς, κατάξεις αὐτοὺς εἰς φρέαρ διαφθορᾶς. » Τοὺς γὰρ ἐπιβουλεύειν τῷ δικαίῳ τολμῶντας τιμωρίᾳ παραδώσει διηνεκεῖ. Φρέαρ γὰρ διαφθορᾶς τὴν ἄφυκτον ἐκάλεσε τιμωρίαν. "Ωσπερ γὰρ τὸν εἰς φρέαρ ἐμπεπτωκότα, ἰλύος τινὸς καὶ βορβόρου μεστὸν, διαφυγεῖν τὸν ὅλεθρον τῶν ἀδυνάτων· οὕτω τὸν ὑπὸ Θεοῦ κολαζόμενον οὐκ ἔνεστιν ἑτέρωθεν σωτηρίαν εὑρεῖν. [Καὶ ἀκούετε, φησὶν, οἱ δείλαιοι.] « "Ανδρες αἱμάτων καὶ δολιότητος οὐ μὴ ἡμισεύσωσιν τὰς ἡμέρας αὐτῶν. » Τοῖς γὰρ μιαιφονίᾳ καὶ δόλῳ συζῇν αἱρουμένοις ταχὺν ἐπάγεις τὸν θάνατον· οὐκ ἐῶν τὸν νενομισμένον διαβιῶναι χρόνον. [Καὶ ταῦτα ἐκείνοις· ἐγὼ δὲ, φησὶν ὁ Δαβίδ, καὶ ὅσοι κατ᾿ ἐμὲ τὴν ἄνωθεν καραδοκοῦμεν ῥοπὴν, σωθησόμεθα. Διὰ γὰρ τῶν ἑξῆς σαφέστερον αὐτὸ ἡρμήνευσεν, εἰπών ·] « Ἐγὼ δὲ, Κύριε, ἐλπιῶ ἐπὶ σέ. » Ταύτην γάρ σου τὴν δύναμιν, καὶ τὴν δικαίαν ἐπιστάμενος ψῆφον, τὴν παρὰ σοῦ προσμένω βοήθειαν.
• Sy de, ho Theos, kataxeis autous eis phrear diaphthoras. » Tous gar epibouleuein tǭ dikaiǭ tolmōntas timōrią paradōsei diēnekei. Phrear gar diaphthoras tēn aphykton ekalese timōrian. "Ōsper gar ton eis phrear empeptōkota, ilyos tinos kai borborou meston, diaphygein ton holethron tōn adynatōn; houtō ton hypo Theou kolazomenon ouk enestin heterōthen sōtērian heurein. [Kai akouete, phēsin, hoi deilaioi.] « "Andres haimatōn kai doliotētos ou mē hēmiseusōsin tas hēmeras autōn. » Tois gar miaiphonią kai dolǭ syzę̄n hairoumenois tachyn epageis ton thanaton; ouk eōn ton nenomismenon diabiōnai chronon. [Kai tauta ekeinois; egō de, phēsin ho Dabid, kai hosoi kat᾿ eme tēn anōthen karadokoumen rhopēn, sōthēsometha. Dia gar tōn hexēs saphesteron auto hērmēneusen, eipōn ;] « Egō de, Kyrie, elpiō epi se. » Tautēn gar sou tēn dynamin, kai tēn dikaian epistamenos psēphon, tēn para sou prosmenō boētheian.
"But you, O God, will bring them down into the pit of corruption." "For you will hand over to everlasting punishment those who dare to plot against the righteous." He called the inescapable punishment a pit of corruption. For as one who has fallen into a pit full of mud and mire cannot escape destruction, so one punished by God cannot find salvation elsewhere. [And hear, he says, you wretches:] "Men of blood and deceit will not live out half their days." "For you bring swift death on those who choose to live with bloodshed and deceit, not letting them live the usual time." [These things for them; "but I," says David, "and all who like me await help from above shall be saved." For he interpreted it more clearly in what follows, saying:] "But I, O Lord, will hope in you." "For knowing this power of yours and your just verdict, I await help from you."
Chapter 55
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«Εἰς τὸ τέλος. Ὑπὲρ τοῦ λαοῦ τοῦ ἀπὸ τῶν ἁγίων μεμακρυμμένου· τῷ Δαβὶδ εἰς στηλογραφίαν. Ὁπότε ἐκράτησαν αὐτὸν οἱ ἀλλόφυλοι ἐν Γέθ. › Σημαίνει καὶ ἡ ἐπιγραφή, ὡς διπλῆ τοῦ ψαλμοῦ ἡ διάνοια, καὶ αὐτῷ ἁρμόττουσα τῷ Δαβίδ, καὶ τῷ λαῷ τῷ δορυαλώτῳ γεγενημένῳ, καὶ τὴν ἀλλοτρίαν οἰκεῖν ἡναγκασμένῳ · ἀλλὰ καὶ πολλοῖς τῶν ἐφεξῆς. [Τὸ γὰρ « ὑπὲρ τοῦ λαοῦ τοῦ ἀπὸ τῶν ὁσίων κεκρυμμένου, » ἢ αἰχμαλωτισθέντος καὶ χωρισθέντος τῆς τηνικαῦτα ἁγίας πόλεως, ἥτις ἦν ἡ Ἱερουσαλήμ, ἢ τοῦ μακρύνοντος ἑαυτὸν ἀπὸ τοῦ Θεοῦ, ὅ ἐστιν, ἀπὸ τῆς εἰς αὐτὸν πίστεως.] Συμβαίνει γὰρ τὰ παθήματα. Ἐκεῖνοί τε γὰρ Βαβυλωνίοις ἐδούλευον ἀλλοφύλοις ἀνθρώποις· καὶ οὗτος ἀποδρὰς τὸν Σαούλ, μέτοικος ἀλλοφύλων ἐγένετο. Ἰστέον μέντοι, ὅτι δὶς ἀφίκετο εἰς τὴν Γέθ. καὶ πρότερον μὲν πολέμιος εἶναι δόξας, εἶτα κινδυνεύσας, καὶ ἐπιληψίαν ὑποκρινάμενος, ἀφέθη τε καὶ διέφυγεν. Ὕστερον δὲ θαῤῥηθεὶς συνδιέτριβεν ἀπολαύων εἰρήνης. Τὸν μέντοι παρόντα ψαλμὸν, τὸν πρότερον μὲν κίνδυνον ὑπομείνας συνέγραψεν. « Ἐλέησόν με, ὁ Θεὸς, ὅτι κατεπάτησέν με ἄνθρωπος· ὅλην τὴν ἡμέραν πολεμῶν ἔθλιψέ με. Κατεπάτησάν με οἱ ἐχθροί μου ὅλην τὴν ἡμέραν. • Ὑπὸ διαφόρων ἐχθρῶν ἐξελαυνόμενός τε καὶ πολεμούμενος, καὶ οἱονεὶ συμπατούμενος καὶ διηνεκῶς τοῦτο πάσχων, τὴν σὴν, ὦ Δέσποτα, φιλανθρωπίαν προσμένω. Τὸ δὲ ὅλην τὴν ἡμέραν, πᾶσαν ἡμέραν ὁ Σύμμαχος ἡρμήνευσεν, ἀντὶ τοῦ ἐνδελεχῶς καὶ διηνεκῶς. « Ὅτι πολλοὶ οἱ πολεμοῦντές με ἀπὸ ὕψους.» [᾿Αντὶ τοῦ, ἀπὸ τῆς δυναστείας αὐτῶν.] Οὐ δέδια, φησὶ, τὰς τῶν ἀνθρώπων εὐημερίας αἷς θαῤῥοῦντες τὸν καθ᾽ ἡμῶν ἀνεδέξαντο πόλεμον. Ὕψος γὰρ ἡμέρας, τὴν παροῦσαν ἐκάλεσεν εὐπραξίαν, τὴν πρόσκαιρον, τὴν ἐφήμερον, τὴν ἐπίκηρον, τὴν οὐκ εἰς μακρὰν διαῤῥέουσαν. Εἶτα διδάσκει τίνος χάριν οὐ χρὴ δειμαίνειν τοὺς ἐπὶ ταῖς εὐημερίαις βρενθυομένους.
«Eis to telos. Hyper tou laou tou apo tōn hagiōn memakrymmenou; tǭ Dabid eis stēlographian. Hopote ekratēsan auton hoi allophyloi en Geth. › Sēmainei kai hē epigraphē, hōs diplē tou psalmou hē dianoia, kai autǭ harmottousa tǭ Dabid, kai tǭ laǭ tǭ doryalōtǭ gegenēmenǭ, kai tēn allotrian oikein hēnankasmenǭ ; alla kai pollois tōn ephexēs. [To gar « hyper tou laou tou apo tōn hosiōn kekrymmenou, » ē aichmalōtisthentos kai chōristhentos tēs tēnikauta hagias poleōs, hētis ēn hē Hierousalēm, ē tou makrynontos heauton apo tou Theou, ho estin, apo tēs eis auton pisteōs.] Symbainei gar ta pathēmata. Ekeinoi te gar Babylōniois edouleuon allophylois anthrōpois; kai houtos apodras ton Saoul, metoikos allophylōn egeneto. Isteon mentoi, hoti dis aphiketo eis tēn Geth. kai proteron men polemios einai doxas, eita kindyneusas, kai epilēpsian hypokrinamenos, aphethē te kai diephygen. Hysteron de tharrhētheis syndietriben apolauōn eirēnēs. Ton mentoi paronta psalmon, ton proteron men kindynon hypomeinas synegrapsen. « Eleēson me, ho Theos, hoti katepatēsen me anthrōpos; holēn tēn hēmeran polemōn ethlipse me. Katepatēsan me hoi echthroi mou holēn tēn hēmeran. • Hypo diaphorōn echthrōn exelaunomenos te kai polemoumenos, kai hoionei sympatoumenos kai diēnekōs touto paschōn, tēn sēn, ō Despota, philanthrōpian prosmenō. To de holēn tēn hēmeran, pasan hēmeran ho Symmachos hērmēneusen, anti tou endelechōs kai diēnekōs. « Hoti polloi hoi polemountes me apo hypsous.» [᾿Anti tou, apo tēs dynasteias autōn.] Ou dedia, phēsi, tas tōn anthrōpōn euēmerias hais tharrhountes ton kath᾽ hēmōn anedexanto polemon. Hypsos gar hēmeras, tēn parousan ekalesen eupraxian, tēn proskairon, tēn ephēmeron, tēn epikēron, tēn ouk eis makran diarrheousan. Eita didaskei tinos charin ou chrē deimainein tous epi tais euēmeriais brenthyomenous.
"To the end; for the people removed far from the holy things; for David, for an inscription on a pillar; when the foreigners seized him in Gath." The title too shows that the sense of the psalm is double, fitting both David himself and the people who were taken captive and forced to live in a foreign land, and indeed many of those after them. [For "for the people hidden from the holy ones" means either the people taken captive and separated from the then holy city, which was Jerusalem, or the one who removes himself far from God, that is, from faith in him.] For the sufferings correspond. They served the Babylonians, foreign men; and he, running away from Saul, became a resident among foreigners. One should know that he came to Gath twice: the first time he was thought to be an enemy, was in danger, pretended epilepsy, and was let go and escaped; later, trusted, he stayed there enjoying peace. He wrote the present psalm after undergoing the first danger. "Have mercy on me, O God, for a man has trampled me; all the day warring he afflicted me. My enemies trampled me all the day." "Driven out and warred on by various enemies, and as it were trampled, and suffering this continually, I await your love for humankind, Master." For "all the day" Symmachus rendered "every day," that is, continually and without ceasing. "For many are those who war against me from on high." [That is, from their power.] "I do not fear," he says, "the prosperity of men, trusting in which they took up the war against us." For he called present success the height of the day: temporary, of a day, perishable, soon to flow away. Then he teaches why one need not fear those who pride themselves on their prosperity.
55.4PG 80 80:1283
« Ἡμέρας οὐ φοβηθήσομαι · ἐγὼ δὲ ἐλπιῶ ἐπὶ σέ. » Τὴν πρόσκαιρον, φησὶν, εὐκληρίαν οὐ δέδια, τὴν σὴν ἔχων ἐπικουρίαν· τοῦτο δὲ ὁ Σύμμαχος οὕτως ἡρμήνευσεν, ᾧ ἂν ἡμέρᾳ φοβηθῶ, σοὶ πέποιθα. ᾿Αντιτάττω, φησὶ, τῷ φόβῳ τὸ ἐπὶ σοὶ θάρσος. [ Καλῶς οὖν τέθεικε τὸ, « Ἐγὼ δὲ ἐλπιῶ ἐπὶ σὲ · · ἀντὶ τοῦ, Οὐδὲ γάρ ἐστιν ἄλλος, οὐκ ἔστι δυνάμενος ῥύσασθαι τοὺς πειραζομένους ἐκ τῶν ἐπιβουλευόντων, εἰ μὴ ἡ σὴ μόνη, ὦ Δέσποτα, προμήθεια. Καὶ σαφέστερον αὐτὸ ἐλάμπρυνε διὰ τοῦ εἰπεῖν·]
« Hēmeras ou phobēthēsomai ; egō de elpiō epi se. » Tēn proskairon, phēsin, euklērian ou dedia, tēn sēn echōn epikourian; touto de ho Symmachos houtōs hērmēneusen, hǭ an hēmerą phobēthō, soi pepoitha. ᾿Antitattō, phēsi, tǭ phobǭ to epi soi tharsos. [ Kalōs oun tetheike to, « Egō de elpiō epi se ; ; anti tou, Oude gar estin allos, ouk esti dynamenos rhysasthai tous peirazomenous ek tōn epibouleuontōn, ei mē hē sē monē, ō Despota, promētheia. Kai saphesteron auto elampryne dia tou eipein;]
"I will not fear by day; but I will hope in you." "I do not fear temporary good fortune," he says, "having your help." Symmachus rendered this thus: "On whatever day I fear, I trust in you." "I set confidence in you against fear," he says. [He rightly put "But I will hope in you"; that is: "For there is no other who can rescue those tried from those who plot against them, except your providence alone, Master." And he made it more brilliant by saying:]
55.5PG 80 80:1283
· Ἐν τῷ Θεῷ ἐπαινέσω τοὺς λόγους μου ". [ Ἐπαινεταὶ, φησὶ, παρὰ τῷ Θεῷ αἱ προσευχαὶ, ἂς ἐκτενεῖς διὰ τῆς μετανοίας αὐτῷ προσφέρων οὐ παύσομαι.] « Ἐπὶ τῷ Θεῷ ἤλπισα, οὐ φοβηθήσομαι τί ποιήσει μοι σάρξ;» [ Σάρκα τοὺς παχυτέρους καὶ χαμαιῤῥεπῆ τὸν βίον κεκτημένους ἀνθρώπους λέγει.] Καὶ φθεγγόμενος, φησὶ, τῇ τοῦ Θεοῦ μνήμῃ τοὺς ἐμοὺς λόγους κοσμῶ· καὶ πολεμούμενος, τῇ σῇ κηδεμονίᾳ θαῤῥῶν, τῶν πολεμούντων καταφρονῶ.
; En tǭ Theǭ epainesō tous logous mou ". [ Epainetai, phēsi, para tǭ Theǭ hai proseuchai, as ekteneis dia tēs metanoias autǭ prospherōn ou pausomai.] « Epi tǭ Theǭ ēlpisa, ou phobēthēsomai ti poiēsei moi sarx?» [ Sarka tous pachyterous kai chamairrhepē ton bion kektēmenous anthrōpous legei.] Kai phthengomenos, phēsi, tę̄ tou Theou mnēmę̄ tous emous logous kosmō; kai polemoumenos, tę̄ sę̄ kēdemonią tharrhōn, tōn polemountōn kataphronō.
"In God I will praise my words." ["Praiseworthy before God are prayers," he says, "which I will not cease offering him earnestly through repentance."] "In God I have hoped; I will not fear what flesh can do to me." [He calls flesh people who are coarser and have a life bent toward the ground.] "Speaking," he says, "I adorn my words with the remembrance of God; and warred on, trusting in your care, I despise those who war on me."
55.6PG 80 80:1285
«Ὅλην τὴν ἡμέραν τοὺς λόγους μου έβδελύσσοντο κατ᾿ ἐμοῦ πάντες οἱ διαλογισμοὶ αὐτῶν εἰς κακόν.» Πάντα, φησὶ λογισμὸν εἰς τὰς κατ᾿ ἐμοῦ κινοῦσιν ἐπιβουλὰς, ὡς ψευδεῖς τοὺς ἐμοὺς ἀποστρεφόμενοι λόγους, καὶ τὴν προσφερομένην ἀπολογίαν ἀποσειόμενοι. [ Τὸ αὐτὸ δὲ μέχρι τοῦ παρόντος ἔστιν ἰδεῖν ὑπομένοντας πολλοὺς παρά τινων ἀνθρώπων καὶ δαιμόνων.]
«Holēn tēn hēmeran tous logous mou ebdelyssonto kat᾿ emou pantes hoi dialogismoi autōn eis kakon.» Panta, phēsi logismon eis tas kat᾿ emou kinousin epiboulas, hōs pseudeis tous emous apostrephomenoi logous, kai tēn prospheromenēn apologian aposeiomenoi. [ To auto de mechri tou parontos estin idein hypomenontas pollous para tinōn anthrōpōn kai daimonōn.]
"All the day they abhorred my words; all their thoughts are against me for evil." "They move every thought into plots against me," he says, "turning away from my words as false and shaking off the defense I offered." [One can see many even now enduring the same from some people and demons.]
55.7PG 80 80:1285
« Παροικήσουσι καὶ κατακρύψουσιν, αὐτοὶ τὴν πτέρναν μου φυλάξουσιν· καθάπερ ὑπ· έμειναν τὴν ψυχήν μου.» Σαφέστερον τοῦτο ὁ Σύμμαχος ἡρμήνευσε, Συνήγοντο λάθρα, καὶ τὰ ἴχνη μου παρετήρουν, προσδοκῶντες τὴν ψυχήν μου. Δεδήλωκε δὲ διὰ τῶν εἰρημένων τοὺς λόγους αὐτῶν, καὶ τὰς ἐνέδρας, καὶ τὰς ἐπιβουλάς.
« Paroikēsousi kai katakrypsousin, autoi tēn pternan mou phylaxousin; kathaper hyp; emeinan tēn psychēn mou.» Saphesteron touto ho Symmachos hērmēneuse, Synēgonto lathra, kai ta ichnē mou paretēroun, prosdokōntes tēn psychēn mou. Dedēlōke de dia tōn eirēmenōn tous logous autōn, kai tas enedras, kai tas epiboulas.
"They will sojourn and hide; they will watch my heel, as they waited for my soul." Symmachus rendered this more clearly: "They gathered secretly and watched my footsteps, expecting my soul." By these words he has shown their words, ambushes, and plots.
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« Ὑπὲρ τοῦ μηθενὸς ὥσεις αὐτούς.» Ῥᾴδιόν σοι, φησὶ, καὶ λίαν εὐπετὲς ὦσαι αὐτοὺς, καὶ καταβαλεῖν, καὶ παραδοῦναι θανάτῳ· τὸ γὰρ ὑπὲρ τοῦ μηθενὸς, ἀντὶ τοῦ ἀπόνως, καὶ ῥᾳδίως τέθεικε. « Ἐν ὀργῇ λαοὺς κατάξεις αὐτοὺς, ὁ Θεός., [Οὐ γὰρ τούτους μόνους, ἀλλὰ καὶ πάντας τοὺς παρανομίᾳ συζῇν προαιρουμένους, κολάσει παραδώσεις ὀργῆς πεπληρωμένῃ]. ›
« Hyper tou mēthenos hōseis autous.» Rhądion soi, phēsi, kai lian eupetes ōsai autous, kai katabalein, kai paradounai thanatǭ; to gar hyper tou mēthenos, anti tou aponōs, kai rhądiōs tetheike. « En orgę̄ laous kataxeis autous, ho Theos., [Ou gar toutous monous, alla kai pantas tous paranomią syzę̄n proairoumenous, kolasei paradōseis orgēs peplērōmenę̄]. ›
"For nothing you will thrust them away." "It is easy for you," he says, "and very simple to thrust them, throw them down, and hand them over to death"; for he put "for nothing" for "without toil" and "easily." "In anger you will bring down peoples, O God." ["Not these only, but all who choose to live with lawlessness you will hand over to punishment full of wrath."]
55.9PG 80 80:1285
« Τὴν ζωήν μου ἐξήγγειλά σοι. » Πάντα σοι τὰ ἐμὰ δῆλα καθέστηκε, τὰ πράγματα, τὰ ῥήματα τὰ ἐνθυμήματα. Οὕτω γὰρ καὶ ὁ Σύμμαχος ἡρμήνευσε, Τὰ ἔνδον μου ἐξηρίθμηταί σοι. • Ἔθου τὰ δάκρυά μου ἐνώπιόν σου, ὡς καὶ ἐν τῇ ἐπαγγελίᾳ σου.» Ἐπένευσας, φησὶ, τοῖς ἐμοῖς δάκρυσι, καὶ τὰς ἐπαγγελίας πεπλήρωκας. Σὺ γὰρ ὑπέσχου νομοθετῶν τῶν ἀδικουμένων ἐπακούειν στενόντων. Οὕτω γὰρ ἐν τῷ νόμῳ φησί · « Στενάξει πρός με, καὶ ἐπακούσομαι αὐτοῦ. ἐλεήμων γάρ εἰμι.» «Ἐπιστρέψουσιν οἱ ἐχθροί μου εἰς τὰ ὀπίσω.» Σοῦ δὲ τὴν ἐμὴν δέησιν δεξαμένου, φεύξονται οἱ πολέμιοι, καὶ τῆς θρασύτησος παύσονται. · Ἐν ᾗ ἂν ἡμέρᾳ ἐπικαλέσωμαι ἰδοὺ ἔγνων, ὅτι Θεός μου εἶ σύ. » Δεχόμενος γὰρ τὰς αἰτήσεις, δι' αὐτῶν πείθομαι τῶν πραγμάτων, ὅσην μου κηδεμονίαν ποιῇ.
« Tēn zōēn mou exēngeila soi. » Panta soi ta ema dēla kathestēke, ta pragmata, ta rhēmata ta enthymēmata. Houtō gar kai ho Symmachos hērmēneuse, Ta endon mou exērithmētai soi. • Ethou ta dakrya mou enōpion sou, hōs kai en tę̄ epangelią sou.» Epeneusas, phēsi, tois emois dakrysi, kai tas epangelias peplērōkas. Sy gar hypeschou nomothetōn tōn adikoumenōn epakouein stenontōn. Houtō gar en tǭ nomǭ phēsi ; « Stenaxei pros me, kai epakousomai autou. eleēmōn gar eimi.» «Epistrepsousin hoi echthroi mou eis ta opisō.» Sou de tēn emēn deēsin dexamenou, pheuxontai hoi polemioi, kai tēs thrasytēsos pausontai. ; En hę̄ an hēmerą epikalesōmai idou egnōn, hoti Theos mou ei sy. » Dechomenos gar tas aitēseis, di' autōn peithomai tōn pragmatōn, hosēn mou kēdemonian poię̄.
"I declared my life to you." "All my affairs are plain to you: deeds, words, thoughts." So too Symmachus rendered: "My inner things have been counted by you." "You set my tears before you, as also in your promise." "You nodded to my tears," he says, "and fulfilled your promises. For in giving the law you promised to hear the wronged when they groan. So he says in the law: He will groan to me, and I will hear him, for I am merciful." "My enemies will turn back." "When you receive my petition, the enemies will flee and cease their boldness." "In whatever day I call on you, behold, I know that you are my God." "For receiving my requests, I am persuaded by the events themselves how much care you take of me."
55.11PG 80 80:1287
· Ἐπὶ τῷ Θεῷ αἰνέσω ῥῆμα· ἐπὶ τῷ Κυρίῳ αἰνέσω λόγον· ἐπὶ τῷ Θεῷ ἤλπισα· οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος.» [Καλὸς καὶ ἐνταῦθα ὁ προφητικὸς νοῦς. Πῶς ἴσην τὴν προσευχὴν τῇ ἀχράντῳ καὶ ὁμοουσίῳ Τριάδι προσφέρει;] Οὐδὲ εν φθέγξασθαι, φησὶν, ἄνευ τῆς σῆς ἐπικλήσεως ἀνέξομαι. ᾿Αλλὰ καὶ σμικρὸν ῥῆμα προσφέρων, καὶ μακροτέροις χρώμενος λόγοις, τῇ σῇ τούτους προσηγορίᾳ κοσμήσω, καὶ σοὶ πεποιθώς καταφρονήσω τῶν ἀνθρωπίνων ἐπιβουλῶν.
; Epi tǭ Theǭ ainesō rhēma; epi tǭ Kyriǭ ainesō logon; epi tǭ Theǭ ēlpisa; ou phobēthēsomai ti poiēsei moi anthrōpos.» [Kalos kai entautha ho prophētikos nous. Pōs isēn tēn proseuchēn tę̄ achrantǭ kai homoousiǭ Triadi prospherei?] Oude en phthenxasthai, phēsin, aneu tēs sēs epiklēseōs anexomai. ᾿Alla kai smikron rhēma prospherōn, kai makroterois chrōmenos logois, tę̄ sę̄ toutous prosēgorią kosmēsō, kai soi pepoithōs kataphronēsō tōn anthrōpinōn epiboulōn.
"In God I will praise a word; in the Lord I will praise a saying; in God I have hoped; I will not fear what man can do to me." [Fine here too is the prophetic sense. How does he offer equal prayer to the undefiled and consubstantial Trinity?] "I will not bear," he says, "to utter even one thing without calling on you. Whether offering a small word or using longer speech, I will adorn it with your name, and trusting in you I will despise human plots."
55.12PG 80 80:1287
«Ἐνθὰ ἐμοὶ, ὁ Θεὸς, εὐχαὶ ἃς ἀποδώσω αἰνέσεώς σοι. » Τὰς ὑποσχέσεις σοἱ, φησὶν, εὐγνωμόνως ἐκτίσω · εὐχὰς γὰρ, τὰς πρὸς τὸν Θεὸν ὑποσχέσεις καλεῖ'. Οὕτω καὶ ἀλλαχοῦ· « ᾿Αποδώσω σοι τὰς εὐχάς μου, ἃς διέστειλε τὰ χείλη μου, καὶ· ἐλάλησε τὸ στόμα μου ἐν τῇ θλίψει μου.» Εἶτα διδάσκει ὑπὲρ τίνων, καὶ τίνες αἱ ὑποσχέσεις. «Ὅτι ἐῤῥύσω τὴν ψυχήν μου ἐκ θανάτου. τοὺς ὀφθαλμούς μου ἀπὸ δακρύων· καὶ τοὺς πόδας μου ἀπὸ ὀλισθήματος.» [Διὰ πάντων με τούτων θωρακίσας καὶ ἀσφαλισάμενος· καὶ ἐδραίαν ἔχειν τὴν πεποίθησιν ἐπὶ τούτοις πεπιστευκὼς ἐν τούτοις · πληρώσω καὶ τὴν παροῦσαν ᾠδὴν.] «Εὐαρεστήσω” ἐνώπιον Κυρίου· ἐν φωτὶ ζώντων. » Τοσούτων γὰρ εὐεργεσιῶν ἀπολαύσας, καὶ τῶν διαφόρων ἐπιβουλῶν κρείττων φανεὶς, τῆς σῆς φροντιῶ θεραπείας", καὶ πολιτείαν αἱρήσομαι, ἢ σοὶ μὲν ἀρέσει, ἐμοὶ δὲ προξενήσει ζωὴν τὴν αἰώνιον, καὶ τὸ φῶς ἐκεῖνο τὸ τοῖς ἐννόμως ζῶσιν ἐπηγγελμένον. Ταῦτα δὲ, ὡς ἔφην, καὶ τῷ μακαρίῳ ἁρμόττει Δαβίδ, καὶ τοῖς ἐν Βαβυλῶνι δορυαλώτοις. ῾Αρμόττει δὲ καὶ ἡμῖν, πολλὰς μὲν ὑπομένουσι παρὰ ἀνθρώπων, καὶ παρὰ δαιμόνων, ἐπιβουλὰς, διὰ δὲ τῆς θείας κηδεμονίας, τὴν ἐκεῖθεν φυομένην διαφεύγουσι λώβην.
«Entha emoi, ho Theos, euchai has apodōsō aineseōs soi. » Tas hyposcheseis soi, phēsin, eugnōmonōs ektisō ; euchas gar, tas pros ton Theon hyposcheseis kalei'. Houtō kai allachou; « ᾿Apodōsō soi tas euchas mou, has diesteile ta cheilē mou, kai; elalēse to stoma mou en tę̄ thlipsei mou.» Eita didaskei hyper tinōn, kai tines hai hyposcheseis. «Hoti errhysō tēn psychēn mou ek thanatou. tous ophthalmous mou apo dakryōn; kai tous podas mou apo olisthēmatos.» [Dia pantōn me toutōn thōrakisas kai asphalisamenos; kai edraian echein tēn pepoithēsin epi toutois pepisteukōs en toutois ; plērōsō kai tēn parousan ǭdēn.] «Euarestēsō” enōpion Kyriou; en phōti zōntōn. » Tosoutōn gar euergesiōn apolausas, kai tōn diaphorōn epiboulōn kreittōn phaneis, tēs sēs phrontiō therapeias", kai politeian hairēsomai, ē soi men aresei, emoi de proxenēsei zōēn tēn aiōnion, kai to phōs ekeino to tois ennomōs zōsin epēngelmenon. Tauta de, hōs ephēn, kai tǭ makariǭ harmottei Dabid, kai tois en Babylōni doryalōtois. ῾Armottei de kai hēmin, pollas men hypomenousi para anthrōpōn, kai para daimonōn, epiboulas, dia de tēs theias kēdemonias, tēn ekeithen phyomenēn diapheugousi lōbēn.
"In me, O God, are vows of praise which I will pay you." "I will gratefully pay you my promises"; for he calls promises to God vows. So also elsewhere: "I will pay you my vows, which my lips uttered and my mouth spoke in my affliction." Then he teaches for what and what the promises are. "For you rescued my soul from death, my eyes from tears, and my feet from slipping." [Having armed and secured me with all these, and trusting to have firm confidence in them, in these I will complete the present song.] "I will be well pleasing before the Lord in the light of the living." "Having enjoyed so many benefits and proved stronger than the various plots, I will care for your service and choose a way of life that will please you and win me eternal life and that light promised to those who live according to the law." These things, as I said, fit both the blessed David and the captives in Babylon. And they fit us too, who endure many plots from men and demons, but through divine care escape the harm that springs from them.
Chapter 56
56.1PG 80 80:1289
« Εἰς τὸ τέλος. Μὴ διαφθείρῃς· τῷ Δαβὶδ εἰς στηλογραφίαν, ἐν τῷ αὐτὸν ἀποδιδράσκειν ἀπὸ προσώπου Σαούλ εἰς τὸ σπήλαιον. » Καὶ τὸν πρότερον καὶ τὸν δεύτερον διαφυγὼν κίνδυνον ὁ μέγας Δαβὶδ, ὥσπερ ἐν στήλῃ τινὶ, τῇ μνήμῃ τὴν θείαν εὐεργεσίαν ἀνέγραψε. Καὶ εἰς τὸ τέλος δὲ καὶ οὗτος κἀκεῖνος παραπέμπει τοὺς ἐντυγχάνοντας ἐπειδὴ πρόῤῥησιν ἔχουσιν ἐσομένων πραγμάτων. Ἐκεῖνος μὲν γὰρ τὰ κατὰ τὸν λαὸν προηγόρευσεν· οὗτος δὲ τῶν ἐθνῶν προθεσπίζει τὴν κλῆσιν. Πρόσκειται δὲ τὸ, Μὴ διαφθείρης, τοῦ Δαβὶδ τὸν λογισμὸν ἡμῖν ἐκκαλύπτον. Ἐπειδὴ γὰρ δυνάμενος ἀνελεῖν τὸν Σαούλ, καὶ τῇ σφαγῇ καταλῦσαι τὸν πολέμιον , καὶ τὴν ἡγεμονείαν λαβεῖν, οὐκ ἠνέσχετο, μονονουχὶ πρὸς ἑαυτὸν εἰρηκὼς, Μὴ διαφθείρῃς τῆς ἀμνησικακίας τὴν ἀρετήν. «Μὴ γένοιτο γάρ μοι , φησὶν, ἐποῖσαι τὴν χεῖρά μου ἐπ' αὐτὸν, ὅτι χριστὸς Κυρίου ἐστίν. » Εἰκότως τῇ ἐπιγραφῇ τὸ, Μὴ διαφθείρης, προστέθεικε, διδάσκων τίσιν χρησάμενος λογισμοῖς οὐκ ἀνεῖλε τὸν δυσμενῆ.
« Eis to telos. Mē diaphtheirę̄s; tǭ Dabid eis stēlographian, en tǭ auton apodidraskein apo prosōpou Saoul eis to spēlaion. » Kai ton proteron kai ton deuteron diaphygōn kindynon ho megas Dabid, hōsper en stēlę̄ tini, tę̄ mnēmę̄ tēn theian euergesian anegrapse. Kai eis to telos de kai houtos kakeinos parapempei tous entynchanontas epeidē prorrhēsin echousin esomenōn pragmatōn. Ekeinos men gar ta kata ton laon proēgoreusen; houtos de tōn ethnōn prothespizei tēn klēsin. Proskeitai de to, Mē diaphtheirēs, tou Dabid ton logismon hēmin ekkalypton. Epeidē gar dynamenos anelein ton Saoul, kai tę̄ sphagę̄ katalysai ton polemion , kai tēn hēgemoneian labein, ouk ēnescheto, mononouchi pros heauton eirēkōs, Mē diaphtheirę̄s tēs amnēsikakias tēn aretēn. «Mē genoito gar moi , phēsin, epoisai tēn cheira mou ep' auton, hoti christos Kyriou estin. » Eikotōs tę̄ epigraphę̄ to, Mē diaphtheirēs, prostetheike, didaskōn tisin chrēsamenos logismois ouk aneile ton dysmenē.
"To the end; do not destroy; for David, for an inscription on a pillar; when he fled from the face of Saul into the cave." Having escaped both the first and the second danger, the great David inscribed the divine benefit in memory as on a pillar. Both this psalm and that one refer readers to the end, since they contain a prediction of future events: that one foretold what concerned the people, this one foretells the calling of the nations. "Do not destroy" is added, revealing David's reasoning to us. For when he could have killed Saul, ended the war by slaying his enemy, and taken the rule, he would not, all but saying to himself, "Do not destroy the virtue of not remembering wrongs." "For far be it from me," he says, "to lay my hand on him, for he is the Lord's anointed." Fittingly he added "Do not destroy" to the title, teaching by what reasoning he did not kill his foe.
56.2PG 80 80:1289
· Ἐλέησόν με, ὁ Θεὸς, ἐλέησόν με· ὅτι ἐπὶ σοὶ πέποιθεν ἡ ψυχή μου · καὶ ἐν τῇ σκιᾷ τῶν πτερύγων σου ἐλπιῶ, ἕως οὗ παρέλθῃ ἡ ἀνομία. Καθειργμένος ἐν τῷ σπηλαίῳ, καὶ τοὺς πολεμίους καθειργμένους ὁρῶν, τὸν θεῖον ἔλεον ἀπαγγέλλει, καὶ ἣν ἔχει πρὸς τὸν Θεὸν ἐλπίδα γυμνοῖ. Σκιὰν δὲ πτερύγων πολλάκις ἡρμήνευσεν, ὅτι τὴν θείαν κηδεμονίαν καλεῖ. Ὁ δὲ τοῦ ἐλέους διπλασιασμὸς τὴν ὑπερβολὴν τοῦ κινδύνου παραδηλοῖ. Τὸ δὲ, "Εως οὗ παρέλθῃ ἡ ἀνομία», σαφέστερον ὁ ᾿Ακύλας ἡρμήνευσεν, ἕως οὗ παρέλθῃ ἡ ἐπιβουλή. Ὁ δὲ Σύμμαχος, Εως ἂν παρέλθῃ ὁ ἐπηρεαστής. Οὐ παύσομαι τοίνυν, φησὶν, ἱκετεύων, ἕως ἂν τῶν ἐπιβουλευόντων ἀπαλλαγῶ. Τοὺς γὰρ ἐπιβουλεύοντας οἱ Ἑβδομήκοντα ἀνομίαν ἀπὸ τοῦ πράγματος προσηγόρευσαν.
; Eleēson me, ho Theos, eleēson me; hoti epi soi pepoithen hē psychē mou ; kai en tę̄ skią tōn pterygōn sou elpiō, heōs hou parelthę̄ hē anomia. Katheirgmenos en tǭ spēlaiǭ, kai tous polemious katheirgmenous horōn, ton theion eleon apangellei, kai hēn echei pros ton Theon elpida gymnoi. Skian de pterygōn pollakis hērmēneusen, hoti tēn theian kēdemonian kalei. Ho de tou eleous diplasiasmos tēn hyperbolēn tou kindynou paradēloi. To de, "Eōs hou parelthę̄ hē anomia», saphesteron ho ᾿Akylas hērmēneusen, heōs hou parelthę̄ hē epiboulē. Ho de Symmachos, Eōs an parelthę̄ ho epēreastēs. Ou pausomai toinyn, phēsin, hiketeuōn, heōs an tōn epibouleuontōn apallagō. Tous gar epibouleuontas hoi Hebdomēkonta anomian apo tou pragmatos prosēgoreusan.
"Have mercy on me, O God, have mercy on me, for my soul has trusted in you; and in the shadow of your wings I will hope until lawlessness passes by." Shut in the cave and seeing his enemies shut in with him, he proclaims the divine mercy and lays bare the hope he has in God. We have often explained that he calls the divine care the shadow of wings. The doubling of mercy indicates the extremity of the danger. "Until lawlessness passes by" Aquila rendered more clearly, "until the plot passes by," and Symmachus, "until the abuser passes by." "I will not cease entreating, then," he says, "until I am freed from those who plot against me." For the Seventy named the plotters lawlessness from what they did.
56.3PG 80 80:1289
« Κεκράξομαι πρὸς τὸν Θεὸν τὸν ὕψιστον, τὸν Θεὸν τὸν εὐεργετήσαντά με. » Τῆς θείας ἐπικουρίας τὴν πεῖραν ἔχων διδάσκαλον, συνήθως ἀπολαῦται ταύτης ἀντιβολῶ. Κραυγὴν δὲ τὴν τῆς ψυχῆς προθυμίαν καλεῖ.
« Kekraxomai pros ton Theon ton hypsiston, ton Theon ton euergetēsanta me. » Tēs theias epikourias tēn peiran echōn didaskalon, synēthōs apolautai tautēs antibolō. Kraugēn de tēn tēs psychēs prothymian kalei.
"I will cry to God Most High, to God who has done me good." "Having experience of divine help as my teacher, I implore to enjoy it as usual." He calls the eagerness of the soul a cry.
56.4PG 80 80:1289
· Ἐξαπέστειλεν ἐξ οὐρανοῦ, καὶ ἔσωσέ με· ἔδωκεν εἰς ὄνειδος τοὺς καταπατοῦντάς με. » ῎Ανωθέν με γὰρ τῆς οἰκείας ἀξιώσας προνοίας, καταγελάστους ἀπέφηνέ μου τοὺς δυσμενεῖς. Διδάσκει δὲ καὶ ἡ ἱστορία, ὡς ἀναστάντι τῷ Σαούλ ἠκολούθησε, καὶ πόῤῥω γενομένῳ τὴν νύκτωρ παρασχεθεῖσαν εὐεργεσίαν δεδήλωκε, καὶ ὅτι λαβὼν ὑποχείριον οὐκ ἐπήνεγκε τὴν πληγήν · ὄνειδος δὲ τοῦτο μέγιστον ἦν τῷ σεσωσμένῳ καταπολεμοῦντι τὸν σεσωκότα. [Διὸ δὴ βοᾷ εὐχαριστῶν· ] « Ἐξαπέστειλεν ὁ Θεὸς τὸ ἔλεος αὐτοῦ, καὶ τὴν ἀλήθειαν αὐτοῦ. Καὶ ἐῤῥύσατο τὴν ψυχήν μου ἐκ μέσου σκύμνων. » Δικαίας, φησὶν, ἀπολαύσας φιλανθρωπίας, τῆς τῶν πολεμίων ἀπηλλάγην θηριωδίας. Λεόντων γὰρ δίκην ἐπίεσαν διασπᾶσαι βουλόμενοι· τὴν δὲ ἀλήθειαν τῷ ἐλέῳ συνέζευξε, τὸ δίκαιον τῆς φιλανθρωπίας δεικνύς. « Ἐκοιμήθην τεταραγμένος. » Τοῦτο ὁ Θεοδοτίων οὕτως ἡρμήνευσεν· Ἐκοιμήθην μετὰ ἀναλισκόντων· ὁ δὲ ᾿Ακύλας, μετὰ λάβρων · ὁ δὲ Σύμμαχος, μετά φλεγόντων. [᾿Αντὶ τοῦ, Ἐκοιμήθην σχεδὸν μετὰ ἀναλισκόντων λογισμῶν· λάβρως γάρ με κατέδακνον, ὡς σχεδὸν καὶ καταφλέγειν μου τὴν διάνοιαν. ] Εἰκότως τοίνυν ἐταραττόμην μεταξὺ τοιούτων καθεύδειν ἠναγκασμένος, καὶ ὑπὸ τοιούτων δε κυκλούμενος. Τὸν Σαούλ γὰρ, καὶ τοὺς συναναλίσκοντας καὶ φλέγοντας, καὶ λάβρους, καὶ σκύμνους ὠνόμασε τὸ θηριώδες τῆς γνώμης, καὶ τοῦ τρόπου τὸ φονικὸν ἐξηγούμενος. Τοῦτο δὲ καὶ διὰ τῶν ἑξῆς διδάσκει σαφέστερον. « Υἱοὶ ἀνθρώπων, οἱ ὀδόντες αὐτῶν ὅπλα καὶ βέλη · καὶ ἡ γλῶσσα αὐτῶν μάχαιρα ὀξεῖα. » Σκύμνους αὐτοὺς καλέσας, εἰκότως καὶ ὀδόντων ἐμνήσθη αἰχμαῖς τούτους καὶ βέλεσιν ἀπεικάζων, καὶ τὴν γλῶτταν τεθηγμένῃ μαχαίρᾳ · διὰ πάντων δὲ τὰς μιαιφόνους αὐτῶν σημαίνει βουλάς.
; Exapesteilen ex ouranou, kai esōse me; edōken eis oneidos tous katapatountas me. » ᾿Anōthen me gar tēs oikeias axiōsas pronoias, katagelastous apephēne mou tous dysmeneis. Didaskei de kai hē historia, hōs anastanti tǭ Saoul ēkolouthēse, kai porrhō genomenǭ tēn nyktōr paraschetheisan euergesian dedēlōke, kai hoti labōn hypocheirion ouk epēnenke tēn plēgēn ; oneidos de touto megiston ēn tǭ sesōsmenǭ katapolemounti ton sesōkota. [Dio dē boą eucharistōn; ] « Exapesteilen ho Theos to eleos autou, kai tēn alētheian autou. Kai errhysato tēn psychēn mou ek mesou skymnōn. » Dikaias, phēsin, apolausas philanthrōpias, tēs tōn polemiōn apēllagēn thēriōdias. Leontōn gar dikēn epiesan diaspasai boulomenoi; tēn de alētheian tǭ eleǭ synezeuxe, to dikaion tēs philanthrōpias deiknys. « Ekoimēthēn tetaragmenos. » Touto ho Theodotiōn houtōs hērmēneusen; Ekoimēthēn meta analiskontōn; ho de ᾿Akylas, meta labrōn ; ho de Symmachos, meta phlegontōn. [᾿Anti tou, Ekoimēthēn schedon meta analiskontōn logismōn; labrōs gar me katedaknon, hōs schedon kai kataphlegein mou tēn dianoian. ] Eikotōs toinyn etarattomēn metaxy toioutōn katheudein ēnankasmenos, kai hypo toioutōn de kykloumenos. Ton Saoul gar, kai tous synanaliskontas kai phlegontas, kai labrous, kai skymnous ōnomase to thēriōdes tēs gnōmēs, kai tou tropou to phonikon exēgoumenos. Touto de kai dia tōn hexēs didaskei saphesteron. « Huioi anthrōpōn, hoi odontes autōn hopla kai belē ; kai hē glōssa autōn machaira oxeia. » Skymnous autous kalesas, eikotōs kai odontōn emnēsthē aichmais toutous kai belesin apeikazōn, kai tēn glōttan tethēgmenę̄ machairą ; dia pantōn de tas miaiphonous autōn sēmainei boulas.
"He sent from heaven and saved me; he gave over to reproach those who trample me." "For counting me worthy of his providence from above, he made my foes ridiculous." The history too teaches that when Saul rose up, David followed him, and when he was far off, he showed him the benefit he had given him in the night, and that having him in his power he did not strike; and this was the greatest reproach to the one saved, that he warred against the one who saved him. [Therefore he cries in thanksgiving:] "God sent his mercy and his truth, and he rescued my soul from the midst of lion cubs." "Having enjoyed a just love for humankind," he says, "I was freed from the savagery of the enemies." For like lions they pressed hard, wishing to tear him apart. He joined truth to mercy, showing the justice of the love for humankind. "I slept troubled." Theodotion rendered this thus: "I slept among those who consume"; Aquila, "among the ravenous"; Symmachus, "among those who burn." [That is: "I slept nearly among consuming thoughts; for they gnawed me ravenously, so as almost to burn up my mind."] "It was fitting, then, that I was troubled, forced to sleep among such people and surrounded by them." He named Saul and those with him consumers, burners, ravenous, and cubs, explaining the savagery of their mind and the murderousness of their manner. He teaches this more clearly by what follows: "Sons of men, their teeth are weapons and arrows, and their tongue a sharp sword." Having called them cubs, he fittingly mentioned teeth too, likening them to spearpoints and arrows, and the tongue to a sharpened sword; by all these he signifies their murderous counsels.
56.6PG 80 80:1291
« Ὑψώθητι ἐπὶ τοὺς οὐρανοὺς, ὁ Θεός · καὶ ἐπὶ πᾶσαν τὴν γῆν ἡ δόξα σου. » "Αξιον δὲ ἐπὶ πᾶσιν ἀνυμνεῖν σε, τὸν ἐν οὐρανῷ μὲν διάγειν ὑπειλημμένον, πᾶσαν δὲ τὴν γῆν ἐμπιμπλῶντα τῆς δόξης. Τοῦτο καὶ ὁ μακάριος ἔφησεν ᾿Αββακούμ • Ἐκάλυψεν οὐρανοὺς ἡ ἀρετὴ αὐτοῦ, καὶ τῆς αἰνέσεως " αὐτοῦ πλήρης ἡ γῆ.» Τὸ δὲ, Ὑψώθητι, ἀντὶ τοῦ· Δεῖξον πᾶσιν ἀνθρώποις τὸ ὕψος σου. « Παγίδα ἑτοίμασαν τοῖς ποσί μου, καὶ κατέκαμψαν τὴν ψυχήν μου. [Καὶ τ' οὐκ ἠρκέσθησαν τούτοις, ἀλλὰ καὶ ] ὥρυξαν πρὸ προσώπου μου βόθρον, καὶ ἐνέπεσον εἰς αὐτόν. » Λόχους μοι, φησὶν, ἐπιστήσαντες, καὶ ἐνέδρας καθιστάντες, αὐτοὶ παρ᾿ ἡμῶν ἐλοχίσθησαν καὶ ταῖς οἰκείαις ἐνεπάγησαν πάγαις.
« Hypsōthēti epi tous ouranous, ho Theos ; kai epi pasan tēn gēn hē doxa sou. » "Axion de epi pasin anymnein se, ton en ouranǭ men diagein hypeilēmmenon, pasan de tēn gēn empimplōnta tēs doxēs. Touto kai ho makarios ephēsen ᾿Abbakoum • Ekalypsen ouranous hē aretē autou, kai tēs aineseōs " autou plērēs hē gē.» To de, Hypsōthēti, anti tou; Deixon pasin anthrōpois to hypsos sou. « Pagida hetoimasan tois posi mou, kai katekampsan tēn psychēn mou. [Kai t' ouk ērkesthēsan toutois, alla kai ] hōryxan pro prosōpou mou bothron, kai enepeson eis auton. » Lochous moi, phēsin, epistēsantes, kai enedras kathistantes, autoi par᾿ hēmōn elochisthēsan kai tais oikeiais enepagēsan pagais.
"Be exalted above the heavens, O God, and your glory over all the earth." "It is worthy above all to hymn you, who are supposed to dwell in heaven yet fill all the earth with glory." The blessed Habakkuk too said this: "His virtue covered the heavens, and the earth is full of his praise." "Be exalted" means "Show all people your height." "They prepared a snare for my feet and bowed down my soul. [And they were not content with this, but also] they dug a pit before my face, and they fell into it." "Setting ambushes and traps for me," he says, "they themselves were ambushed by us and caught in their own snares."
56.8PG 80 80:1293
« Ετοίμη ἡ καρδία μου, ὁ Θεὸς, ἑτοίμη ἡ καρδία μου · ᾄσομαι καὶ ψαλῶ ἐν τῇ δόξῃ μου "., Τοῦτο ὁ Σύμμαχος οὕτως ἡρμήνευσεν· Ἑδραία ἡ καρδία μου. Προφανῆ γὰρ ὁρῶν σου τὴν πρόνοιαν, οὐκ ἔτι δέδια τὰ παντοδαπὰ τῶν ἐχθρῶν μηχανήματα · ἀλλ᾽ ἕτοιμός εἰμι καὶ ἐὐτρεπὴς τοῖς σοῖς ἔπεσθαι ῥήμασι, καὶ τὰς σὰς εὐεργεσίας ὑμνεῖν.
« Etoimē hē kardia mou, ho Theos, hetoimē hē kardia mou ; ąsomai kai psalō en tę̄ doxę̄ mou "., Touto ho Symmachos houtōs hērmēneusen; Hedraia hē kardia mou. Prophanē gar horōn sou tēn pronoian, ouk eti dedia ta pantodapa tōn echthrōn mēchanēmata ; all᾽ hetoimos eimi kai eutrepēs tois sois epesthai rhēmasi, kai tas sas euergesias hymnein.
"My heart is ready, O God, my heart is ready; I will sing and make music in my glory." Symmachus rendered this thus: "My heart is steadfast." "For seeing your providence plainly, I no longer fear the varied devices of my enemies, but I am ready and prepared to follow your words and hymn your benefits."
56.9PG 80 80:1293
· Ἐξεγέρθητι, ἡ δόξα μου, ἐξεγέρθητι, ψαλτήῥιον καὶ κιθάρα. » Ἑαυτῷ λοιπὸν ἐγκελεύεται τὸν θεῖον ὕμνον ὑφῆναι· δόξαν δὲ οἰκείαν τὴν προφητικὴν χάριν καλεῖ· ἑαυτὸν δὲ ψαλτήριον, καὶ κιθάραν, ὡς ὄργανον γεγενημένον τοῦ Πνεύματος. • Ἐγερθήσομαι ὄρθρου. Ἐξομολογήσομαί σοι ἐν λαοῖς, Κύριε, ψαλῶ σοι ἐν ἔθνεσιν. Οὐ νῦν, φησὶ, μόνον, ταύτην σοι προσοίσω τὴν ὑμνῳδίαν, ἀλλὰ καὶ τοῦ ἀληθινοῦ φωτὸς ἀνατείλαντος, καὶ τὴν μακρὰν τῆς ἀγνοίας ἀποσκεδάσαντος νύκτα, καὶ τὸν τῆς προσδοκωμένης ἡμέρας ὑποδείξαντος ὄρθρον [ οὐ μόνον διὰ τῆς ἐνσάρκου αὐτοῦ πρὸς ἡμᾶς παρουσίας, ἀλλὰ καὶ διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας καὶ ἀναπλάσεως], τῶν ἐθνῶν ἁπάντων καὶ τῶν λαῶν χοροδιδάσκαλος ἔσομαι · καὶ οἷόν τισι χορδαῖς τοῖς ἐκείνων χρώμενος στόμασιν, ἄσω τὴν χαριστήριον ὑμνῳδίαν. [Τίνος ἕνεκεν, ὦ προφῆτα, εἰπὲ καὶ τὸν τρόπον. ]
; Exegerthēti, hē doxa mou, exegerthēti, psaltērhion kai kithara. » Heautǭ loipon enkeleuetai ton theion hymnon hyphēnai; doxan de oikeian tēn prophētikēn charin kalei; heauton de psaltērion, kai kitharan, hōs organon gegenēmenon tou Pneumatos. • Egerthēsomai orthrou. Exomologēsomai soi en laois, Kyrie, psalō soi en ethnesin. Ou nyn, phēsi, monon, tautēn soi prosoisō tēn hymnǭdian, alla kai tou alēthinou phōtos anateilantos, kai tēn makran tēs agnoias aposkedasantos nykta, kai ton tēs prosdokōmenēs hēmeras hypodeixantos orthron [ ou monon dia tēs ensarkou autou pros hēmas parousias, alla kai dia tēs tou loutrou palingenesias kai anaplaseōs], tōn ethnōn hapantōn kai tōn laōn chorodidaskalos esomai ; kai hoion tisi chordais tois ekeinōn chrōmenos stomasin, asō tēn charistērion hymnǭdian. [Tinos heneken, ō prophēta, eipe kai ton tropon. ]
"Awake, my glory; awake, harp and lyre." He next bids himself weave the divine hymn. He calls prophetic grace his own glory, and himself harp and lyre, as having become an instrument of the Spirit. "I will awake at dawn. I will confess you among the peoples, O Lord; I will sing to you among the nations." "Not only now," he says, "will I offer you this hymn singing, but also when the true light has risen, scattered the long night of ignorance, and shown the dawn of the expected day [not only through his coming to us in the flesh but also through the rebirth and refashioning of the washing], I will be choirmaster of all the nations and peoples, and using their mouths as strings I will sing the hymn of thanksgiving." [For what reason, O prophet? Tell us also the manner.]
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« Ὅτι ἐμεγαλύνθη ἕως τῶν οὐρανῶν τὸ ἔλεός σου, καὶ ἕως τῶν νεφελῶν ἡ ἀλήθειά σου. » Οὐ γὰρ μόνος ὁ οὐρανὸς, καὶ οἱ τούτων ἐνδιαίτημα ἔχοντες ἄγγελοι, τὸν σὸν ἔλεον ἔγνωσαν, ἀλλὰ καὶ διὰ τῶν νεφελῶν τὴν ἀλήθειάν σου δεδήλωκας. Νεφέλας δὲ τοὺς τῆς θείας χάριτος ἠξιωμένους ἡ θεία καλεῖ Γραφή. Τοῦτο δὲ καὶ διὰ Ἡσαΐου τοῦ προφήτου ὁ τῶν ὅλων ἡμᾶς διδάσκει Θεός. Εἰρηκὼς γὰρ περὶ τοῦ Ἰσραήλ· « ᾿Ανήσω τὸν ἀμπελῶνά μου, καὶ οὐ μὴ τμηθῇ, οὐδὲ μὴ σκαφῇ· » ἐπήγαγε· « Καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι ἐπ᾿ αὐτόν. » Καθάπερ γὰρ ἡ νεφέλη ἑτέρωθεν ὑποδέχεται τῶν ὅμβρων τὰς ἀφορμὰς, οὕτῳ καὶ προφῆται καὶ ἀπόστολοι ὑπὸ τῆς θείας χάριτος ἐνεργούμενοι, τὴν πνευματικὴν ἀρδείαν προσήνεγκαν ταῖς τῶν ἀνθρώπων ψυχαῖς. « Ὑψώθητι ἐπὶ τοὺς οὐρανοὺς, ὁ Θεὸς, καὶ ἐπὶ πᾶσαν τὴν γῆν ἡ δόξα σου. » Διὰ γὰρ τῶν πνευματικῶν νεφελῶν, τῶν προφητῶν, φημὶ, καὶ ἀποστόλων, τῆς ἀληθείας ἀναφανείσης, ὕψιστος ἀνεδείχθη τῶν ὅλων ὁ Κύριος, οὐρανοῦ καὶ γῆς ποιητής, ἐν ἁπάσῃ γῇ καὶ θαλάσσῃ παρὰ τῶν ἀνθρώπων ὕμνον δεχόμενος.
« Hoti emegalynthē heōs tōn ouranōn to eleos sou, kai heōs tōn nephelōn hē alētheia sou. » Ou gar monos ho ouranos, kai hoi toutōn endiaitēma echontes angeloi, ton son eleon egnōsan, alla kai dia tōn nephelōn tēn alētheian sou dedēlōkas. Nephelas de tous tēs theias charitos ēxiōmenous hē theia kalei Graphē. Touto de kai dia Hēsaïou tou prophētou ho tōn holōn hēmas didaskei Theos. Eirēkōs gar peri tou Israēl; « ᾿Anēsō ton ampelōna mou, kai ou mē tmēthę̄, oude mē skaphę̄; » epēgage; « Kai tais nephelais enteloumai tou mē brexai ep᾿ auton. » Kathaper gar hē nephelē heterōthen hypodechetai tōn hombrōn tas aphormas, houtǭ kai prophētai kai apostoloi hypo tēs theias charitos energoumenoi, tēn pneumatikēn ardeian prosēnenkan tais tōn anthrōpōn psychais. « Hypsōthēti epi tous ouranous, ho Theos, kai epi pasan tēn gēn hē doxa sou. » Dia gar tōn pneumatikōn nephelōn, tōn prophētōn, phēmi, kai apostolōn, tēs alētheias anaphaneisēs, hypsistos anedeichthē tōn holōn ho Kyrios, ouranou kai gēs poiētēs, en hapasę̄ gę̄ kai thalassę̄ para tōn anthrōpōn hymnon dechomenos.
"For your mercy has been magnified to the heavens, and your truth to the clouds." "For not only heaven and the angels who dwell there came to know your mercy, but through the clouds too you made your truth known." The divine Scripture calls clouds those counted worthy of divine grace. The God of all teaches us this through Isaiah the prophet too. For having said about Israel, "I will abandon my vineyard, and it shall not be pruned nor dug," he added, "And I will command the clouds not to rain on it." For as a cloud receives the sources of rain from elsewhere, so prophets and apostles, moved by divine grace, brought spiritual watering to human souls. "Be exalted above the heavens, O God, and your glory over all the earth." For when the truth was made manifest through the spiritual clouds, I mean the prophets and apostles, the Lord of all was shown most high, maker of heaven and earth, receiving hymns from people in every land and sea.
Chapter 57
57.1PG 80 80:1295
« Εἰς τὸ τέλος, Μὴ διαφθείρῃς, τῷ Δαβίδ εἰς στηλογραφίαν. » Τῆς αὐτῆς ἔχεται καὶ οὗτος ὁ ψαλμὸς διανοίας. Διηγεῖται • γὰρ τὴν τοῦ Σαούλ πονηρίαν, [καὶ τῶν κατ᾿ αὐτὸν, τὴν ἐκείνου ἰσόῤῥοπον κεκτημένων γνώμην, ] καὶ τῶν λόγων τὸ ψεῦδος. Πολλάκις γὰρ ὁμόσας καταλύειν τὴν ἔχθραν , παρέβη τοὺς ὅρκους, καὶ ταῖς ἐνέδραις ἐχρήσατο. Πάλιν δὲ τὸ, Μὴ διαφθείρῃς, πρόκειται· · ἐπειδὴ δὶς λαβὼν ὑποχείριον [ ὁ Δαβὶὸ τὸν Σαούλ ] ἀνελεῖν οὐκ ἠθέλησεν ".
« Eis to telos, Mē diaphtheirę̄s, tǭ Dabid eis stēlographian. » Tēs autēs echetai kai houtos ho psalmos dianoias. Diēgeitai • gar tēn tou Saoul ponērian, [kai tōn kat᾿ auton, tēn ekeinou isorrhopon kektēmenōn gnōmēn, ] kai tōn logōn to pseudos. Pollakis gar homosas katalyein tēn echthran , parebē tous horkous, kai tais enedrais echrēsato. Palin de to, Mē diaphtheirę̄s, prokeitai; ; epeidē dis labōn hypocheirion [ ho Dabio ton Saoul ] anelein ouk ēthelēsen ".
"To the end; do not destroy; for David, for an inscription on a pillar." This psalm too holds to the same sense. For it recounts the wickedness of Saul [and of those with him who had a mind equal to his], and the falsehood of his words. For having often sworn to end the enmity, he broke his oaths and used ambushes. Again "Do not destroy" is set before it, since, having twice had [Saul] in his power, [David] would not kill him.
57.2PG 80 80:1295
« Εἰ ἀληθῶς ἄρα δικαιοσύνην λαλεῖτε, εὐθείας • κρίνατε, υἱοὶ τῶν ἀνθρώπων. » Ταῦτα πρὸς τὸν Σαούλ διεξέρχεται ὀμωμοκότα μηκέτι διώκειν, καὶ παρὰ τοὺς ὄρκους στρατεύσαντα. Σὺ, φησὶ, γενοῦ τῶν ὑπὸ σοῦ δρωμένων κριτὴς, καὶ τὸ κρίνειν πεπιστευμένος, ὀρθὴν ἐξένεγκε καὶ δικαίαν τὴν ψήφον. [ Εἰ δὲ τὴν οἰκείαν νόσον οὐ δύνασαι διαγνῶναι ἢ ἰατρὸς ταύτης γενέσθαι, πῶς ἂν ἑτέροις τὸ τῆς ἀληθείας φάρμακον κατασκευάσεις; Οὐ δύνασαι, φησίν.]
« Ei alēthōs ara dikaiosynēn laleite, eutheias • krinate, huioi tōn anthrōpōn. » Tauta pros ton Saoul diexerchetai omōmokota mēketi diōkein, kai para tous orkous strateusanta. Sy, phēsi, genou tōn hypo sou drōmenōn kritēs, kai to krinein pepisteumenos, orthēn exenenke kai dikaian tēn psēphon. [ Ei de tēn oikeian noson ou dynasai diagnōnai ē iatros tautēs genesthai, pōs an heterois to tēs alētheias pharmakon kataskeuaseis? Ou dynasai, phēsin.]
"If you truly speak righteousness, judge rightly, you sons of men." He says this to Saul, who had sworn no longer to pursue him and then campaigned against his oaths. "Be yourself," he says, "the judge of what you have done, and since you are entrusted with judging, give a right and just verdict." [But if you cannot recognize your own disease or become its physician, how could you prepare the medicine of truth for others? You cannot, he says.]
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« Καὶ γὰρ ἐν καρδίᾳ ἀνομίας ἐργάζεσθε ἐν τῇ γῇ· ἀδικίαν αἱ χεῖρες ὑμῶν συμπλέκουσιν. » Σὰ, φησὶ, καὶ τὰ τῆς εἰρήνης ῥήματα, καὶ τὰ πονηρὰ βουλεύματα, καὶ τὰ παντοδαπὰ τῶν ἐπιβούλων μηχανήματα - σκόπησον τοίνυν εἰ συμβαίνει τοῖς λόγοις τὰ πράγματα. ᾿Αλλὰ γὰρ μάτην σοι τὴν ἐμὴν ἐνεχείρισα κρίσιν, δικάζειν οὐκ ἀνεχομένῳ δικαίως.
« Kai gar en kardią anomias ergazesthe en tę̄ gę̄; adikian hai cheires hymōn symplekousin. » Sa, phēsi, kai ta tēs eirēnēs rhēmata, kai ta ponēra bouleumata, kai ta pantodapa tōn epiboulōn mēchanēmata - skopēson toinyn ei symbainei tois logois ta pragmata. ᾿Alla gar matēn soi tēn emēn enecheirisa krisin, dikazein ouk anechomenǭ dikaiōs.
"For in your heart you work lawlessness on the earth; your hands weave injustice." "Yours," he says, "are both the words of peace and the wicked counsels and the varied devices of plotters. Consider, then, whether your deeds agree with your words. But in vain have I entrusted my judgment to you, who will not judge justly."
57.4PG 80 80:1295
« ᾿Απηλλοτριώθησαν οἱ ἁμαρτωλοὶ ἀπὸ μήτρας, ἐπλανήθησαν ἀπὸ γαστρὸς, ἐλάλησαν ψευδῆ. Πάλαι, φησὶν, ἑαυτοὺς τῆς ἀληθείας χωρίσαντες τὸ ψεῦδος ἠσπάσασθε. [ Τοῦτο δὲ, ὡς ἀνωτέρω ἡμῖν εἴρηται, κατακροτεῖ μάλιστα ἐπὶ τοῦ παρόντος· τὸ ψεῦδος καὶ τὸ πρὸς τοὺς πέλας μίσος λέγων. ] Τὸ δὲ ἀπὸ μήτρας καὶ ἀπὸ γαστρὸς προστέθεικεν, ὡς τοῦ Θεοῦ πρὸ τῆς διαπλάσεως τὰ κατ᾿ αὐτοὺς ἐγνωκότος. Οὕτω γὰρ καὶ πρὸς τὸν Ἱερεμίαν « Πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ, ἐπίσταμαί σε· καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας, ἡγίακά σε. » Καὶ πρὸς τὸν Φαραώ· « Εἰς αὐτὸ τοῦτο ἐξήγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου. » Αλλ' οὐχ ἡ πρόγνωσις τοῦ Θεοῦ, ἢ τὸν Φαραὼ πονηρὸν, ἢ τὸν Ἱερεμίαν πεποίηκεν ἅγιον· ἀλλὰ τὸ μέλλον ἔσεσθαι προέγνω ὡς Θεός.
« ᾿Apēllotriōthēsan hoi hamartōloi apo mētras, eplanēthēsan apo gastros, elalēsan pseudē. Palai, phēsin, heautous tēs alētheias chōrisantes to pseudos ēspasasthe. [ Touto de, hōs anōterō hēmin eirētai, katakrotei malista epi tou parontos; to pseudos kai to pros tous pelas misos legōn. ] To de apo mētras kai apo gastros prostetheiken, hōs tou Theou pro tēs diaplaseōs ta kat᾿ autous egnōkotos. Houtō gar kai pros ton Hieremian « Pro tou me plasai se en koilią, epistamai se; kai pro tou se exelthein ek mētras, hēgiaka se. » Kai pros ton Pharaō; « Eis auto touto exēgeira se, hopōs endeixōmai en soi tēn dynamin mou. » All' ouch hē prognōsis tou Theou, ē ton Pharaō ponēron, ē ton Hieremian pepoiēken hagion; alla to mellon esesthai proegnō hōs Theos.
"Sinners were estranged from the womb; they went astray from the belly; they spoke lies." "Long ago," he says, "having separated yourselves from truth, you embraced falsehood." [This, as we said above, he condemns especially at present, meaning falsehood and hatred of neighbors.] He added "from the womb" and "from the belly" because God knew their affairs before their formation. So he said to Jeremiah, "Before I formed you in the belly I knew you, and before you came out of the womb I sanctified you"; and to Pharaoh, "For this very purpose I raised you up, that I might show my power in you." Yet God's foreknowledge did not make Pharaoh wicked nor Jeremiah holy; but as God he foreknew what would be.
57.5PG 80 80:1297
• Θυμὸς αὐτοῖς κατὰ τὴν ὁμοίωσιν τοῦ ὄφεως. » Μεμίμηνται τοῦ ὄφεως τὸ μνησίκακον καὶ ἐπίβουλον. Ὡσεὶ ἀσπίδος κωφῆς, καὶ βυούσης τὰ ὦτα αὐτῆς. Ἥτις οὐκ εἰσακούσεται φωνῆς ἐπᾳδόντων, φαρμακοῦται φαρμακευομένη παρὰ σοφοῦ. » Βύουσι δὲ τὰ ὦτα τῇ ἀσπίδι παραπλησίως, ᾗ φίλον τοῦτο ποιεῖν διὰ κακίας ὑπερβολὴν, ὥστε μὴ θέλγεσθαι ταῖς ἐπῳδαῖς, μηδὲ εἴκειν τῷ φαρμάκῳ τῷ κατασκευαζομένῳ παρὰ τοῦ καλουμένου σοφοῦ. Σοφὸν γὰρ ἐνταῦθα καταχρηστικῶς τὸν θηρεπῳδὸν προσηγόρευσεν· ὡς τὸ· « Σοφοί εἰσι τοῦ κακοποιῆσαι· τὸ δὲ καλοποιῆσαι οὐκ ἔγνωσαν·» καὶ, « Ποῦ σοφός; ποῦ γραμματεύς;» Οὔτε τούτους ὡς ἀληθῶς σοφοὺς ὀνομάζει, ἀλλ' ὡς τοῦτο παρά τισιν εἶναι δοκοῦντας. Ἐπειδὴ γὰρ πολλοῖς πρὸς τὸν Σαούλ χρησάμενος λόγοις ὁ μακάριος Δαβίδ, καὶ δοῦλον ἑαυτὸν ὀνομάσας, κἀκεῖνον κύριον καὶ βασιλέα , καὶ δι' αὐτῶν δείξας τῶν πραγμάτων, ὡς οὐκ ἐφίεται τῆς ἐκείνου σφαγῆς, οὐ πέπεικε καταλῦσαι τὴν ἔχθραν · προσφυῶς αὐτὸν ἀσπίδι παρέβαλλεν, οὐ κωφευούσῃ κατὰ φύσιν, ἀλλὰ καὶ βυούσῃ τὰ ὦτα, καὶ τῆς ἐπῳδῆς ἀπωθουμένῃ τὴν προσβολήν. Τὸ δὲ, Φαρμακοῦται φαρμακευομένη παρὰ σοφοῦ, ὁ Σύμμαχος οὕτως ἡρμήνευσεν, Ἐπαστοῦται ἐπῳδαῖς σεσοφισμένου· ὡς εἶναι δῆλον, ὅτι τὴν ἐπῳδὴν ὠνόμασε φάρμακον. [Ὡς ἐκ τούτου δήλην ποιῆσαι τὴν μιαιφονίαν τοῦ Σαούλ, εἴρηται ἡμῖν ἀνωτέρω, καὶ τῶν κατ᾿ αὐτὸν, ἐν οἴῳ ἂν ὦσιν ἀξιώματι καὶ βαθμῷ ἢ τόπῳ. Νοήσειεν δέ τις ἂν καλῶς καὶ ταῦτα εἰρῆσθαι κατὰ τῶν αἱρετικῶν, ᾿Αριανῶν λέγω καὶ Εὐνομιανῶν καὶ Μακεδονιανῶν καὶ τῶν δοκούντων τὰ παραπλήσια ἐκείνοις δόγματα νοσεῖν. Καὶ γὰρ αὐτοὺς ἂν δικαίως καλέσειεν ἐπῳδοὺς καὶ ἐπαοιδούς τις. Ὅτι δὲ μήτηρ ἡ ἐν ἀκαριαίᾳ καιροῦ ῥοπῇ ἀποκύουσα τοὺς ἀναγεννωμένους, παρ' ὧν δῆλον τοῖς μεμυημένοις; Καὶ γὰρ εἰώθασι βαπτίζειν εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος καὶ μετὰ τὴν ἀνάδυσιν τῶν τριῶν καταδύσεων. Ἴστε τί λέγω, οἱ τῆς υἱοθεσίας ἠξιωμένοι. Νόσον χαλεπὴν παραδιδόασι τοῖς δῆθεν παρ᾿ αὐτῶν βαπτιζομένοις μᾶλλον δὲ βυθιζομένοις· οἱ μὲν λέγοντες, Δόξα Πατρὶ δι' Υἱοῦ ἐν ἁγίῳ Πνεύματι · οἱ δὲ, Δόξα Πατρὶ καὶ Υἱῷ ἐν ἁγίῳ Πνεύματι · καὶ οὕτως τὴν ἀδιαίρετον ἀεὶ ὡσαύτως ἔχουσαν ἐν Πατρὶ καὶ Υἱῷ καὶ ἁγίῳ Πνεύματι προσκυνουμένην θεότητα εἰς τριθείαν παραλαμβάνουσιν, μᾶλλον δὲ παραδιδόασι μέγαν καὶ σμικρὸν καὶ σμικρότερον ἀνισότητος ζυγῷ γλώττη μεμηνυίῃ τὴν ἀζυγώτατον, ὡς οἴονται, διατέμνοντες τῆς ἀχράντου θεότητα Τριάδος, καὶ τὴν ἐν οὐσίᾳ μιᾷ, ἐν βασιλείᾳ, ἐν κυριότητι, ἐν θεότητι, ἐν δυνάμει, ἐν δημιουργίᾳ, καὶ ὅσα πρέπει τῇ αὐτῆς μακαριότητι. Τὸν μὲν Θεὸν καὶ βασιλέα, τὸν δὲ Κύριον καὶ ὑπουργὸν ἐκείνου καὶ ποίημα πρὸ τῶν ἄλλων παρ' αὐτοῦ γενόμενον, τὸ δὲ δοῦλον καὶ ὑπουργὸν τοῦ Υἱοῦ, τολμηρῶς οἱ δείλαοι ἀποκαλεῖν πεφύκασι· πρὸς οὓς μάλιστα εἴρηται ἡ προφητεία. Οὐ γὰρ πρὸς τὸν Σαούλ μόνον καὶ τοὺς κατ᾿ αὐτὸν εἴρηκεν τὸ τῆς προφητείας πανάγιον Πνεῦμα διὰ τῆς σεπτῆς γλώττης τοῦ προφήτου.]
• Thymos autois kata tēn homoiōsin tou opheōs. » Memimēntai tou opheōs to mnēsikakon kai epiboulon. Hōsei aspidos kōphēs, kai byousēs ta ōta autēs. Hētis ouk eisakousetai phōnēs epądontōn, pharmakoutai pharmakeuomenē para sophou. » Byousi de ta ōta tę̄ aspidi paraplēsiōs, hę̄ philon touto poiein dia kakias hyperbolēn, hōste mē thelgesthai tais epǭdais, mēde eikein tǭ pharmakǭ tǭ kataskeuazomenǭ para tou kaloumenou sophou. Sophon gar entautha katachrēstikōs ton thērepǭdon prosēgoreusen; hōs to; « Sophoi eisi tou kakopoiēsai; to de kalopoiēsai ouk egnōsan;» kai, « Pou sophos? pou grammateus?» Oute toutous hōs alēthōs sophous onomazei, all' hōs touto para tisin einai dokountas. Epeidē gar pollois pros ton Saoul chrēsamenos logois ho makarios Dabid, kai doulon heauton onomasas, kakeinon kyrion kai basilea , kai di' autōn deixas tōn pragmatōn, hōs ouk ephietai tēs ekeinou sphagēs, ou pepeike katalysai tēn echthran ; prosphyōs auton aspidi pareballen, ou kōpheuousę̄ kata physin, alla kai byousę̄ ta ōta, kai tēs epǭdēs apōthoumenę̄ tēn prosbolēn. To de, Pharmakoutai pharmakeuomenē para sophou, ho Symmachos houtōs hērmēneusen, Epastoutai epǭdais sesophismenou; hōs einai dēlon, hoti tēn epǭdēn ōnomase pharmakon. [Hōs ek toutou dēlēn poiēsai tēn miaiphonian tou Saoul, eirētai hēmin anōterō, kai tōn kat᾿ auton, en oiǭ an ōsin axiōmati kai bathmǭ ē topǭ. Noēseien de tis an kalōs kai tauta eirēsthai kata tōn hairetikōn, ᾿Arianōn legō kai Eunomianōn kai Makedonianōn kai tōn dokountōn ta paraplēsia ekeinois dogmata nosein. Kai gar autous an dikaiōs kaleseien epǭdous kai epaoidous tis. Hoti de mētēr hē en akariaią kairou rhopę̄ apokyousa tous anagennōmenous, par' hōn dēlon tois memyēmenois? Kai gar eiōthasi baptizein eis to onoma tou Patros kai tou Huiou kai tou hagiou Pneumatos kai meta tēn anadysin tōn triōn katadyseōn. Iste ti legō, hoi tēs huiothesias ēxiōmenoi. Noson chalepēn paradidoasi tois dēthen par᾿ autōn baptizomenois mallon de bythizomenois; hoi men legontes, Doxa Patri di' Huiou en hagiǭ Pneumati ; hoi de, Doxa Patri kai Huiǭ en hagiǭ Pneumati ; kai houtōs tēn adiaireton aei hōsautōs echousan en Patri kai Huiǭ kai hagiǭ Pneumati proskynoumenēn theotēta eis tritheian paralambanousin, mallon de paradidoasi megan kai smikron kai smikroteron anisotētos zygǭ glōttē memēnuię̄ tēn azygōtaton, hōs oiontai, diatemnontes tēs achrantou theotēta Triados, kai tēn en ousią mią, en basileią, en kyriotēti, en theotēti, en dynamei, en dēmiourgią, kai hosa prepei tę̄ autēs makariotēti. Ton men Theon kai basilea, ton de Kyrion kai hypourgon ekeinou kai poiēma pro tōn allōn par' autou genomenon, to de doulon kai hypourgon tou Huiou, tolmērōs hoi deilaoi apokalein pephykasi; pros hous malista eirētai hē prophēteia. Ou gar pros ton Saoul monon kai tous kat᾿ auton eirēken to tēs prophēteias panagion Pneuma dia tēs septēs glōttēs tou prophētou.]
"Their anger is like the likeness of a serpent." They have imitated the serpent's grudge-bearing and plotting. "Like a deaf asp that stops its ears, which will not hear the voice of charmers, nor the drug drugged by the wise." They stop their ears like the asp, whose way it is to do this from excess of wickedness, so as not to be charmed by the spells nor yield to the drug prepared by the so-called wise man. Here he called the snake charmer wise by a misuse of the word, as in "They are wise to do evil, but to do good they do not know," and "Where is the wise man? Where is the scribe?" He names them not as truly wise but as seeming so to some. For since the blessed David, having used many words to Saul, calling himself servant and him lord and king, and showing by the facts themselves that he did not desire his death, did not persuade him to end the enmity, he aptly likened him to an asp, not deaf by nature but stopping its ears and thrusting away the approach of the spell. "The drug drugged by the wise" Symmachus rendered thus: "enchanted by the spells of a skilled one"; so it is clear that he called the spell a drug. [So that from this the bloodthirstiness of Saul is made plain, as we said above, and of those like him, in whatever office, rank, or place they may be. One might well understand these words also to be said against the heretics, I mean the Arians, the Eunomians, the Macedonians, and those who seem sick with doctrines like theirs. For one might justly call them enchanters and charmers. That the mother who in an instant of time gives birth to those born again is from them, is it plain to the initiated? For they are accustomed to baptize in the name of the Father and of the Son and of the Holy Spirit, and after the rising from the three immersions. You know what I mean, you who have been counted worthy of adoption. They hand on a grievous disease to those supposedly baptized by them, or rather drowned: some saying, Glory to the Father through the Son in the Holy Spirit; others, Glory to the Father and the Son in the Holy Spirit; and so they take the undivided Godhead, ever the same, worshiped in Father and Son and Holy Spirit, into a tritheism, or rather they hand on a great, a small, and a smaller, cutting with a raving tongue under a yoke of inequality the Godhead of the undefiled Trinity, which is utterly unyoked, as they think, and is in one substance, in kingship, in lordship, in Godhead, in power, in creation, and whatever befits its blessedness. The one they boldly call God and king, the other Lord and his servant and a creature made by him before the others, and the third slave and servant of the Son, the wretches; and to them above all the prophecy is spoken. For the all-holy Spirit of prophecy did not speak only against Saul and those like him through the revered tongue of the prophet.]
57.7PG 80 80:1299
«Ὁ Θεὸς συντρίψει τοὺς ὀδόντας αὐτῶν ἐν τῷ στόματι αὐτῶν., ᾿Αλλὰ γὰρ ὁ τῶν ὅλων ἐπόπτης ἀργὰς αὐτοῦ δείξει τὰς καθ' ἡμῶν μηχανάς. . « Τὰς μύλας τῶν λεόντων συνέθλασεν ὁ Κύριος. » Καὶ ἐν τῷ προτεταγμένῳ ψαλμῷ σκύμνους αὐτοὺς ὠνόμασε, καὶ ἐνταῦθα λέοντας. Τούτου χάριν καὶ ὀδόντων καὶ μυλῶν ἐμνημόνευσε. Μύλας δὲ καλεῖ τοὺς ἐνδοτέρους ὁδόντας, οἷς λεπτύνειν εἰώθαμεν τὴν τροφήν. Διὰ τούτων μέντοι κάκείνων ἐδίδαξεν, ὡς ὁ τῶν ὅλων Θεὸς τὰς παντοδαπὰς αὐτῶν διαβολὰς διαλύσει.
«Ho Theos syntripsei tous odontas autōn en tǭ stomati autōn., ᾿Alla gar ho tōn holōn epoptēs argas autou deixei tas kath' hēmōn mēchanas. . « Tas mylas tōn leontōn synethlasen ho Kyrios. » Kai en tǭ protetagmenǭ psalmǭ skymnous autous ōnomase, kai entautha leontas. Toutou charin kai odontōn kai mylōn emnēmoneuse. Mylas de kalei tous endoterous hodontas, hois leptynein eiōthamen tēn trophēn. Dia toutōn mentoi kakeinōn edidaxen, hōs ho tōn holōn Theos tas pantodapas autōn diabolas dialysei.
"God will break their teeth in their mouth." "But the overseer of all will make their devices against us idle." "The Lord has crushed the molars of the lions." In the psalm placed before he called them cubs, and here lions; for this reason he mentioned teeth and molars. He calls molars the inner teeth with which we usually grind food. By both he taught that the God of all will undo their varied slanders.
57.8PG 80 80:1299
« Ἐξουδενωθήσονται ὡσεὶ ὕδωρ διαπορευόμενον. » Εὐκαταφρόνητοι, φησὶν, ἔσονται, ὕδατι παραπλησίως ἐσκεδασμένῳ, καὶ παντελῶς ἀχρήστῳ. · Ἐντενεῖ τὸ τόξον αὐτοῦ, ἕως οὗ ἀσθενήσουσιν. Οὐ παύεται γὰρ βάλλων αὐτοὺς ταῖς τιμωρίαις, μέχρις αὐτῶν καταλύσει τὴν δύναμιν, [τῆξιν αὐτῶν καὶ διάλυσιν ἐπάγων.]
« Exoudenōthēsontai hōsei hydōr diaporeuomenon. » Eukataphronētoi, phēsin, esontai, hydati paraplēsiōs eskedasmenǭ, kai pantelōs achrēstǭ. ; Entenei to toxon autou, heōs hou asthenēsousin. Ou pauetai gar ballōn autous tais timōriais, mechris autōn katalysei tēn dynamin, [tēxin autōn kai dialysin epagōn.]
"They will be set at nought like water running past." "They will be contemptible," he says, "like water scattered and wholly useless." "He will bend his bow until they grow weak." "For he does not stop striking them with punishments until he destroys their power, [bringing on them melting and dissolution]."
57.9PG 80 80:1299
« Ὡσεὶ κηρὸς τακεὶς ἀνταναιρεθήσονται, [τῆς θανατικῆς φθασάσης αὐτοὺς διαπύρου καταιγίδος ·] ἔπεσε πῦρ ἐπ᾿ αὐτοὺς καὶ οὐκ εἶδον τὸν ἥλιον. » Δίκην δὲ κηροῦ πυρὶ πελάζοντος καὶ τηκομένου διαλυθήσονται, καὶ τῆς ζωῆς στερηθήσονται. Τοῦτο γὰρ εἶπε· « Καὶ οὐκ εἶδον τὸν ἥλιον· ὡς τῶν τελευτώντων τὴν ἡλιακὴν οὐ δυναμένων ἰδεῖν ἀκτῖνα.
« Hōsei kēros takeis antanairethēsontai, [tēs thanatikēs phthasasēs autous diapyrou kataigidos ;] epese pyr ep᾿ autous kai ouk eidon ton hēlion. » Dikēn de kērou pyri pelazontos kai tēkomenou dialythēsontai, kai tēs zōēs sterēthēsontai. Touto gar eipe; « Kai ouk eidon ton hēlion; hōs tōn teleutōntōn tēn hēliakēn ou dynamenōn idein aktina.
"Like melted wax they will be taken away, [the deadly fiery storm having overtaken them;] fire fell on them, and they did not see the sun." "Like wax brought near fire and melting, they will be dissolved and deprived of life." For this is what he said: "And they did not see the sun," since the dead cannot see the sun's ray.
57.10PG 80 80:1301
« Πρὸ τοῦ συνιέναι τὰς ἀκάνθας ὑμῶν την ῥάμνον, ὡσεὶ ζῶντας ὡσεὶ ἐν ὀργῇ καταπίεται αὐτούς. » Ὁ δὲ Σύμμαχος σαφέστερον τοῦτο ἡρμήνευσε· Πρὶν ἢ αὐξηθῶσιν αἱ ἄκανθαι ὑμῶν, ὥστε γενέσθαι ῥάμνον, ἔτι ζῶντας ὡς ὀλόξηρον λαίλαψ ἀρεῖ. [Ὁ δὲ λέγει, τοῦτό ἐστι. Πᾶσαν μὲν ἁμαρτίαν ἄκανθαν ἡ θεία Γραφὴ καλεῖ · ἡ δὲ ῥάμνος ἄκανθα μέν ἐστι, μεγίστη δὲ, καὶ δένδρον μιμουμένη καὶ ἰὸν χαλεπώτατον βάλλουσα]. ᾿Απειλεῖ τοίνυν ἡ πρόῤῥησις, καὶ τῷ Σαούλ, καὶ τοῖς ἐκείνου συνεργοῖς, ταχεῖαν τὴν τιμωρίαν. Πρὶν γὰρ, φησὶν, αὐξηθῇ ὑμῶν ἡ πονηρία, ὥστε ῥάμνῳ ἀπεικασθῆναι, [τοῦτ᾽ ἔστι, τῇ μεγίστῃ ἀκάνθῃ, ἥτις ἐστὶ φαυλοτάτη κακία,] θεήλατος ὑμᾶς πληγὴ καταλήψεται, καὶ φρούδους ἐργάσεται. Τοῦτο γὰρ εἶπε, καταπίεται. Καθάπερ γὰρ τὸ [' ὑπὸ τῶν μυλῶν τῶν ὀδόντων λεπτυνόμενον καὶ] καταπινόμενον ἀφανὲς λοιπὸν γίνεται, οὕτω καὶ ὑμεῖς, φησὶ, παραδοθήσεσθε λήθῃ· ὅπερ δὴ καὶ συνέβη. Μετ᾿ ὀλίγον γὰρ χρόνον, ἐν τῷ τῶν ἀλλοφύλων πολέμῳ δεξάμενος τὴν πληγὴν, οὐκ ἔτι τὴν πονηρίαν ἐπηύξησεν [᾿ ὁ Σαούλ], ἀλλ᾽ ἄκων τὸν κατὰ τοῦ Δαβὶδ κατέλυσε πόλεμον.
« Pro tou synienai tas akanthas hymōn tēn rhamnon, hōsei zōntas hōsei en orgę̄ katapietai autous. » Ho de Symmachos saphesteron touto hērmēneuse; Prin ē auxēthōsin hai akanthai hymōn, hōste genesthai rhamnon, eti zōntas hōs oloxēron lailaps arei. [Ho de legei, touto esti. Pasan men hamartian akanthan hē theia Graphē kalei ; hē de rhamnos akantha men esti, megistē de, kai dendron mimoumenē kai ion chalepōtaton ballousa]. ᾿Apeilei toinyn hē prorrhēsis, kai tǭ Saoul, kai tois ekeinou synergois, tacheian tēn timōrian. Prin gar, phēsin, auxēthę̄ hymōn hē ponēria, hōste rhamnǭ apeikasthēnai, [tout᾽ esti, tę̄ megistę̄ akanthę̄, hētis esti phaulotatē kakia,] theēlatos hymas plēgē katalēpsetai, kai phroudous ergasetai. Touto gar eipe, katapietai. Kathaper gar to [' hypo tōn mylōn tōn odontōn leptynomenon kai] katapinomenon aphanes loipon ginetai, houtō kai hymeis, phēsi, paradothēsesthe lēthę̄; hoper dē kai synebē. Met᾿ oligon gar chronon, en tǭ tōn allophylōn polemǭ dexamenos tēn plēgēn, ouk eti tēn ponērian epēuxēsen [᾿ ho Saoul], all᾽ akōn ton kata tou Dabid katelyse polemon.
"Before your thorns understand the bramble, as living, as in wrath, he will swallow them up." Symmachus rendered this more clearly: "Before your thorns grow so as to become a bramble, while still living, a whirlwind will take them away as wholly dry." [What he means is this. The divine Scripture calls every sin a thorn; but the bramble is a thorn, yet the largest, imitating a tree and casting a very grievous poison.] The prediction, then, threatens swift punishment both to Saul and to his helpers. "For before your wickedness grows," he says, "so as to be likened to a bramble [that is, to the largest thorn, which is the basest vice], a God-sent blow will overtake you and make you vanish." For this is what he said: "will swallow." For as what is [ground fine by the molars of the teeth and] swallowed then becomes invisible, so you too, he says, will be handed over to oblivion; which indeed happened. For a short time later, receiving the blow in the war with the foreigners, [Saul] no longer increased his wickedness but unwillingly ended the war against David.
57.11PG 80 80:1301
« Εὐφρανθήσεται δίκαιος, ὅτ᾽ ἂν ἴδῃ ἐκδίκησιν · τὰς χεῖρας αὑτοῦ νίψεται ἐν τῷ αἵματι τοῦ ἁμαρτωλοῦ. • Εὐφραίνεται δὲ ὁ τῆς ἀρετῆς φροντιστὴς, τὸν τῆς κακίας ἐργάτην ὁρῶν κολαζόμενον · οὐκ ἐπιτωθάζων ἐκείνῳ, ἀλλὰ τὴν θείαν ὁρῶν προμήθειαν, παρορᾷν οὐκ ἀνεχομένην τοὺς ὑπ᾿ ἐκείνων ἀδικουμένους. Τὰς δὲ χεῖρας αὐτοῦ νίπτεται, οὐ τῷ αἴματι ταύτας φοινίττων καὶ μολύνων· ἀλλὰ " δεικνὺς ἑαυτὸν ἀθῶον, καὶ τῆς ἐκείνου πονηρίας κεχωρισμένον. Οὐ γὰρ, ὣς τινες ὑπέλαβον, ἐν τῷ αἵματι νίπτεται, ἀλλ᾽ ἐπὶ τῷ αἵματι νίπτεται, ὡς οὐδεμίαν πρὸς ἐκεῖνον ἐσχηκὼς κοινωνίαν.
« Euphranthēsetai dikaios, hot᾽ an idę̄ ekdikēsin ; tas cheiras hautou nipsetai en tǭ haimati tou hamartōlou. • Euphrainetai de ho tēs aretēs phrontistēs, ton tēs kakias ergatēn horōn kolazomenon ; ouk epitōthazōn ekeinǭ, alla tēn theian horōn promētheian, parorąn ouk anechomenēn tous hyp᾿ ekeinōn adikoumenous. Tas de cheiras autou niptetai, ou tǭ aimati tautas phoinittōn kai molynōn; alla " deiknys heauton athōon, kai tēs ekeinou ponērias kechōrismenon. Ou gar, hōs tines hypelabon, en tǭ haimati niptetai, all᾽ epi tǭ haimati niptetai, hōs oudemian pros ekeinon eschēkōs koinōnian.
"The righteous will rejoice when he sees vengeance; he will wash his hands in the blood of the sinner." The one who cares for virtue rejoices seeing the worker of vice punished, not mocking him, but seeing divine providence, which does not bear to overlook those wronged by such people. He washes his hands not reddening and defiling them with blood, but showing himself innocent and separated from that man's wickedness. For he does not, as some supposed, wash in the blood, but washes over the blood, as having had no fellowship with him.
57.12PG 80 80:1301
« Καὶ ἐρεῖ ἀνθρωπος, Εἰ ἄρα ἐστὶ καρπὸς τῷ δικαίῳ; ἄρα ἐστὶν ὁ Θεὸς κρίνων αὐτοὺς ἐν τῇ γῇ. » Τὸ ἄρα ἐνταῦθα ἀποφαντικῶς κεῖται · λέγει δὲ, ὅτι πᾶς ὀρῶν τὸν δυσσεβείᾳ συνεζηκότα ποινὴν τίσαντα κατὰ τόνδε τὸν βίον, ὁμολογήσει καὶ Θεὸν εἶναι, καὶ ἐφορᾶν τὰ γινόμενα, καὶ σοφῶς ἅπαντα πρυτανεύειν • καὶ τοῖς μὲν δικαίοις τοὺς καταλλήλους ἀπονέμειν καρποὺς, τοὺς δὲ τάναντία προελομένους δίκας εἰσπράττειν, καὶ τὰς ἀξίας τιμωρίας ἐπάγειν.
« Kai erei anthrōpos, Ei ara esti karpos tǭ dikaiǭ? ara estin ho Theos krinōn autous en tę̄ gę̄. » To ara entautha apophantikōs keitai ; legei de, hoti pas orōn ton dyssebeią synezēkota poinēn tisanta kata tonde ton bion, homologēsei kai Theon einai, kai ephoran ta ginomena, kai sophōs hapanta prytaneuein • kai tois men dikaiois tous katallēlous aponemein karpous, tous de tanantia proelomenous dikas eisprattein, kai tas axias timōrias epagein.
"And a man will say, Truly there is fruit for the righteous; truly there is a God who judges them on the earth." "Truly" here is affirmative. He says that everyone, seeing one who lived in impiety pay the penalty in this life, will confess that there is a God, that he oversees what happens, governs all things wisely, assigns fitting fruits to the righteous, and exacts punishment from those who chose the opposite, bringing deserved penalties.
Chapter 58
58.1PG 80 80:1303
«Εἰς τὸ τέλος, Μὴ διαφθείρῃς, τῷ Δαβὶδ εἰς στηλογραφίαν. Ὁπότε ἀπέστειλε Σαούλ, καὶ ἐφύλαξε τὸν οἶκον αὐτοῦ τοῦ θανατῶσαι αὐτόν. » Φθόνῳ δουλεύων ὁ Σαούλ τὸν τοῦ Δαβὶδ ἐτύρευε θάνατον · καί ποτε συνεστιώμενον ἠβουλήθη κατακοντίσαι τῷ δόρατι. Ἐκκλίναντα δὲ, καὶ διαφυγόντα τὸν θάνατον, ἐπεχείρησε πάλιν χειρώσασθαι, καί τινας ἀποστείλας, τὴν οἰκίαν φρουρῆσαι προσέταξε, προφανῆ τὴν δυσμένειαν δείξας. ᾿Αλλ' ἡ μὲν τοῦ Δαβὶδ γαμετή, τοῦ δὲ Σαούλ θυγάτηρ, γνώριμον μὲν τοῦτο ποιεῖ τῷ ὁμοζύγῳ, καὶ διά τινος αὐτὸν ἀποδράναι παρασκευάζει φωταγωγοῦ. Τὰ κενοτάφια δὲ λαβοῦσα (οὕτω γὰρ ἡ ἱστορία διδάσκει) σχηματίζει τὴν κλίνην, καὶ ἀῤῥωστοῦντος εἰκόνα διὰ τῶν ἱματίων διατυποῖ . καὶ δείκνυσι πόρρωθεν τοῖς φρουρῆσαι προστεταγμένοις, ὑπό τινος τὸν Δαβὶδ ἐνοχλεῖσθαι νοσήματος λέγουσα. Ταῦτα μὲν νύκτωρ ἐγένετο· ἡμέρας δὲ γενομένης, κατάδηλον τῷ Σαούλ καὶ τοῖς δορυφόροις τὸ δράμα ἐγένετο. Τηνικαῦτα τοίνυν ὁ μακάριος Δαβίδ, τὴν ἐπιβουλὴν ἐκείνην διαφυγών, τὸν ψαλμὸν τοῦτον συνέγραψεν. Ἀλλὰ τῶν μὲν τότε γενομένων ὀλίγα λέγει, τὰ δὲ πλείονα προλέγει, τοῦ θείου Πνεύματος τὴν αἴγλην δεξάμενος, καὶ τὴν κατὰ τοῦ Σωτῆρος Θεοῦ ἡμῶν τῶν Ἰουδαίων προθεασάμενος λύτταν. Καὶ γὰρ οἱ Ἰουδαῖοι τὸν δεσποτικὸν διὰ στρατιωτῶν φυλάξαντες τάφον, ἡμέρας γενομένης, τὰ μὲν ἱμάτια εὗρον, τὸν δὲ φυλαττόμενον οὐκ ἔτι εἶδον νεκρόν · ἀνέστη γὰρ καταλύσας τοῦ θανάτου τὸ κράτος. Τὰς οἰκείας τοίνυν ἐπιβουλὰς βλέπων ὁ μακάριος Δαβίδ, καὶ προθεώμενος ὡς ὁ Θεὸς Ἰσραὴλ, ὁ δημιουργὸς καὶ πάντων Δεσπότης, ὁ ἐξ αὐτοῦ κατὰ σάρκα, χαλεπώτερα παρὰ Ἰουδαίων πείσεται, προλέγει καὶ τῶν ἐθνῶν τὴν κλῆσιν, καὶ τὴν τῶν Ἰουδαίων διασποράν.
«Eis to telos, Mē diaphtheirę̄s, tǭ Dabid eis stēlographian. Hopote apesteile Saoul, kai ephylaxe ton oikon autou tou thanatōsai auton. » Phthonǭ douleuōn ho Saoul ton tou Dabid etyreue thanaton ; kai pote synestiōmenon ēboulēthē katakontisai tǭ dorati. Ekklinanta de, kai diaphygonta ton thanaton, epecheirēse palin cheirōsasthai, kai tinas aposteilas, tēn oikian phrourēsai prosetaxe, prophanē tēn dysmeneian deixas. ᾿All' hē men tou Dabid gametē, tou de Saoul thygatēr, gnōrimon men touto poiei tǭ homozygǭ, kai dia tinos auton apodranai paraskeuazei phōtagōgou. Ta kenotaphia de labousa (houtō gar hē historia didaskei) schēmatizei tēn klinēn, kai arrhōstountos eikona dia tōn himatiōn diatypoi . kai deiknysi porrōthen tois phrourēsai prostetagmenois, hypo tinos ton Dabid enochleisthai nosēmatos legousa. Tauta men nyktōr egeneto; hēmeras de genomenēs, katadēlon tǭ Saoul kai tois doryphorois to drama egeneto. Tēnikauta toinyn ho makarios Dabid, tēn epiboulēn ekeinēn diaphygōn, ton psalmon touton synegrapsen. Alla tōn men tote genomenōn oliga legei, ta de pleiona prolegei, tou theiou Pneumatos tēn aiglēn dexamenos, kai tēn kata tou Sōtēros Theou hēmōn tōn Ioudaiōn protheasamenos lyttan. Kai gar hoi Ioudaioi ton despotikon dia stratiōtōn phylaxantes taphon, hēmeras genomenēs, ta men himatia heuron, ton de phylattomenon ouk eti eidon nekron ; anestē gar katalysas tou thanatou to kratos. Tas oikeias toinyn epiboulas blepōn ho makarios Dabid, kai protheōmenos hōs ho Theos Israēl, ho dēmiourgos kai pantōn Despotēs, ho ex autou kata sarka, chalepōtera para Ioudaiōn peisetai, prolegei kai tōn ethnōn tēn klēsin, kai tēn tōn Ioudaiōn diasporan.
"To the end; do not destroy; for David, for an inscription on a pillar; when Saul sent and watched his house to kill him." Enslaved to envy, Saul contrived David's death; and once, while they were dining together, he wished to pin him with his spear. When David turned aside and escaped death, he tried again to lay hands on him, and sending some men he ordered them to guard the house, showing his hostility openly. But David's wife, Saul's daughter, made this known to her husband and enabled him to run away through a window. Taking the cenotaphs (so the history teaches), she shaped the bed and formed the image of a sick man with the garments, and showed it from afar to those ordered to guard, saying that David was troubled by some illness. These things happened at night; when day came, the drama was revealed to Saul and his guards. At that time, then, the blessed David, having escaped that plot, wrote this psalm. But he tells little of what happened then and foretells more, having received the radiance of the divine Spirit and foreseen the frenzy of the Jews against our God and Savior. For the Jews too guarded the Lord's tomb with soldiers, and when day came they found the garments but no longer saw the guarded dead man; for he had risen, destroying the power of death. Seeing, then, the plots against himself, and foreseeing that the God of Israel, the creator and Master of all, who was from him according to the flesh, would suffer harsher things from the Jews, the blessed David foretells also the calling of the nations and the dispersion of the Jews.
58.2PG 80 80:1303
« Ἐξελοῦ με ἐκ τῶν ἐχθρῶν μου, ὁ Θεὸς, καὶ ἐκ τῶν ἐπανισταμένων ἐπ᾿ ἐμὲ λύτρωσαί με. » Δικαία τοῦ προφήτου ἡ αἴτησις· ἀπαλλαγῆναι γὰρ τῶν ἀδίκως πολεμούντων ἱκέτευσεν. Εἶτα τὸν τούτων διηγείται σκοπόν.
« Exelou me ek tōn echthrōn mou, ho Theos, kai ek tōn epanistamenōn ep᾿ eme lytrōsai me. » Dikaia tou prophētou hē aitēsis; apallagēnai gar tōn adikōs polemountōn hiketeusen. Eita ton toutōn diēgeitai skopon.
"Deliver me from my enemies, O God, and redeem me from those who rise up against me." The prophet's request is just; for he entreated to be freed from those who war on him unjustly. Then he recounts their aim.
58.3PG 80 80:1303
« Ῥῦσαί με ἐκ τῶν ἐργαζομένων τὴν ἀνομίαν, καὶ ἐξ ἀνδρῶν αἱμάτων σῶσόν με. » Μιαιφόνοι, φησὶν, οἱ πολέμιοι καὶ παράνομοι, οἷς οὐδ᾽ ἣν τινα οὖν προσενήνοχα βλάβην.
« Rhysai me ek tōn ergazomenōn tēn anomian, kai ex andrōn haimatōn sōson me. » Miaiphonoi, phēsin, hoi polemioi kai paranomoi, hois oud᾽ hēn tina oun prosenēnocha blabēn.
"Rescue me from those who work lawlessness, and save me from men of blood." "The enemies are murderous and lawless," he says, "though I have brought them no harm whatever."
58.4PG 80 80:1305
« Ὅτι ἰδοὺ ἐθήρευσαν τὴν ψυχήν μου· ἐπέθεντο ἐπ᾿ ἐμὲ κραταιοί. » Παντοδαποῖς χρώμενοι μηχανήμασιν ἀνελεῖν με πειρῶνται, τῇ οἰκείᾳ δυνάμει θαῤῥοῦντες· ἀλλ᾽ εἰκὸς αὐτοὺς προηδικημένους τὴν τιμωρίαν ζητεῖν.
« Hoti idou ethēreusan tēn psychēn mou; epethento ep᾿ eme krataioi. » Pantodapois chrōmenoi mēchanēmasin anelein me peirōntai, tę̄ oikeią dynamei tharrhountes; all᾽ eikos autous proēdikēmenous tēn timōrian zētein.
"For behold, they have hunted my soul; mighty men have set upon me." "Using devices of every kind they try to kill me, trusting in their own power; yet it would be natural for them to seek punishment only if they had been wronged first."
58.5PG 80 80:1305
« Οὔτε ἡ ἀνομία μου, οὔτε ἡ ἁμαρτία μου, Κύριε. » Οὐδὲν, φησὶ, παρ' ἡμῶν εἰς αὐτοὺς γεγένηται λυπηρόν· οὐδέ τι ἐγκαλεῖν ἔχοντες, τὸν ἐμὸν καττύουσι θάνατον. « ῎Ανευ ἀνομίας ἔδραμον καὶ κατεύθυνα . » Ταῦτα ἀληθέστερον οὐ τῷ Δαβὶδ ἁρμόττει, ἀλλὰ τῷ ἐκ Δαβὶδ, καὶ τῷ Κυρίῳ τοῦ Δαβίδ. Ἐκεῖνος γὰρ μόνος ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὐρέθη δόλος ἐν τῷ στόματι αὐτοῦ. [ Οὐδεὶς γὰρ δίχα ἁμαρτίας, εἰ μὴ εἷς ὁ Θεός· αὐτὸς γε οὗτος ὁ ἐκ Δαβὶδ διὰ πολλὴν φιλανθρωπίαν σαρκωθείς.] Ὡς ἐν τύπῳ δὲ καὶ ὁ μακάριος ταῦτα λέγει Δαβίδ· οὐ τὸ παντελῶς ἀναμάρτητον ἑαυτῷ μαρτυρῶν, ἀλλὰ διδάσκων ὡς οὐδὲν τὸν Σαούλ ἀδικήσας, ἀλλὰ πολλὰ καὶ πολλάκις εὐεργετήσας, τὰς παντοδαπὰς ἐπιβουλὰς ὑπομένει. Καὶ μὴ οὔσης ἁμαρτίας, κατ᾿ αὐτοῦ ἐπιτρέχουσιν, ἵνα διαρπάξωσι τὸν περὶ αὐτοὺς γενόμενον ἀθῶον. Οὕτω δὲ καὶ ὁ Σύμμαχος ἡρμήνευσε· Μὴ οὔσης ἁμαρτίας, οὕτω τρέχουσιν, ἵνα πατάξωσιν.
« Oute hē anomia mou, oute hē hamartia mou, Kyrie. » Ouden, phēsi, par' hēmōn eis autous gegenētai lypēron; oude ti enkalein echontes, ton emon kattyousi thanaton. « ᾿Aneu anomias edramon kai kateuthyna . » Tauta alēthesteron ou tǭ Dabid harmottei, alla tǭ ek Dabid, kai tǭ Kyriǭ tou Dabid. Ekeinos gar monos hamartian ouk epoiēsen, oude eurethē dolos en tǭ stomati autou. [ Oudeis gar dicha hamartias, ei mē heis ho Theos; autos ge houtos ho ek Dabid dia pollēn philanthrōpian sarkōtheis.] Hōs en typǭ de kai ho makarios tauta legei Dabid; ou to pantelōs anamartēton heautǭ martyrōn, alla didaskōn hōs ouden ton Saoul adikēsas, alla polla kai pollakis euergetēsas, tas pantodapas epiboulas hypomenei. Kai mē ousēs hamartias, kat᾿ autou epitrechousin, hina diarpaxōsi ton peri autous genomenon athōon. Houtō de kai ho Symmachos hērmēneuse; Mē ousēs hamartias, houtō trechousin, hina pataxōsin.
"Neither my lawlessness nor my sin, O Lord." "Nothing grievous," he says, "has been done by us to them; having nothing to charge me with, they stitch together my death." "Without lawlessness I ran and went straight." These words fit more truly not David but the one from David, the Lord of David. For he alone did no sin, nor was deceit found in his mouth. [For no one is without sin except God alone, this very one from David, made flesh through his great love for humankind.] The blessed David says this as in a type, not testifying to his own complete sinlessness, but teaching that though he had done Saul no wrong, but had benefited him much and often, he endures plots of every kind. And though there was no sin, they run at him to tear apart the one who had been innocent toward them. So too Symmachus rendered: "Though there is no sin, so they run, to strike."
58.6PG 80 80:1305
· Ἐξεγέρθητι εἰς συνάντησίν μου, καὶ ἴδε. » Σὲ δὲ τούτου φησὶν, ἱκετεύω γενέσθαι κριτὴν, τὸν ἅπαντα σαφῶς ἐπιστάμενον. « Καὶ σὺ, Κύριε, ὁ Θεὸς τῶν δυνάμεων, ὁ Θεὸς τοῦ Ἰσραὴλ, πρόσχες τοῦ ἐπισκέψασθαι πάντα τὰ ἔθνη. » Τὸ ἀναμάρτητον ἐν μόνῳ θεωρήσας τῷ ἐξ αὐτοῦ κατὰ σάρκα, καὶ τὴν τῶν ὁμοφύλων Ἰουδαίων κατ' αὐτοῦ μανίαν προθεωρήσας τῷ πνεύματι, τὸν τῶν δυνάμεων Κύριον, καὶ τοῦ Ἰσραὴλ ἱκετεύει Θεὸν, καταλιπεῖν μὲν Ἰουδαίους ἀτημελήτους, πᾶσαν δὲ εἰς τὰ ἔθνη μεταθεῖναι τὴν πρόνοιαν, καὶ τῷ τῆς θεογνωσίας καταυγᾶσαι φωτί. Ταῦτα δὲ τοῖς ἔθνεσιν ἀπαγγείλας, καὶ τὰς Ἰουδαίων τιμωρίας προλέγει. « Μὴ οἰκτειρήσῃς πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν. · Ἐπειδὴ γὰρ τοῖς προφητικοῖς ὀφθαλμοῖς τὸν σταυρὸν ἑώρα, καὶ ἐπαΐειν ἐδόκει τοῦ Κυρίου τῆς δόξης λέγοντος · « Πάτερ, ἄφες αὐτοῖς τὴν ἁμαρτίαν · οὐ γὰρ οἴδασι τί ποιοῦσι - βδελυττόμενος τὴν τῆς ἀσεβείας ὑπερβολὴν, μηδεμιᾶς αὐτοὺς ἀπολαῦσαι συγγνώμης ἀντιβολεῖ· εἶτα τῆς πνευματικῆς τροφῆς τὴν ἐσομένην αὐτοῖς ἔνδειαν προθεσπίζει.
; Exegerthēti eis synantēsin mou, kai ide. » Se de toutou phēsin, hiketeuō genesthai kritēn, ton hapanta saphōs epistamenon. « Kai sy, Kyrie, ho Theos tōn dynameōn, ho Theos tou Israēl, prosches tou episkepsasthai panta ta ethnē. » To anamartēton en monǭ theōrēsas tǭ ex autou kata sarka, kai tēn tōn homophylōn Ioudaiōn kat' autou manian protheōrēsas tǭ pneumati, ton tōn dynameōn Kyrion, kai tou Israēl hiketeuei Theon, katalipein men Ioudaious atēmelētous, pasan de eis ta ethnē metatheinai tēn pronoian, kai tǭ tēs theognōsias kataugasai phōti. Tauta de tois ethnesin apangeilas, kai tas Ioudaiōn timōrias prolegei. « Mē oikteirēsę̄s pantas tous ergazomenous tēn anomian. ; Epeidē gar tois prophētikois ophthalmois ton stauron heōra, kai epaïein edokei tou Kyriou tēs doxēs legontos ; « Pater, aphes autois tēn hamartian ; ou gar oidasi ti poiousi - bdelyttomenos tēn tēs asebeias hyperbolēn, mēdemias autous apolausai syngnōmēs antibolei; eita tēs pneumatikēs trophēs tēn esomenēn autois endeian prothespizei.
"Rouse yourself to meet me, and see." "I entreat you," he says, "to become judge of this, you who know all things clearly." "And you, O Lord, God of the powers, God of Israel, attend to visit all the nations." Having seen sinlessness in him alone who was from him according to the flesh, and having foreseen by the Spirit the madness of his fellow Jews against him, he entreats the Lord of the powers and God of Israel to leave the Jews uncared for and to transfer all his providence to the nations, and to illumine them with the light of the knowledge of God. Having announced these things to the nations, he also foretells the punishments of the Jews. "Have no pity on any who work lawlessness." For since he saw the cross with prophetic eyes and seemed to hear the Lord of glory saying, "Father, forgive them their sin, for they do not know what they do," abhorring the excess of impiety he implores that they enjoy no pardon. Then he foretells the want of spiritual food that will come upon them.
58.7PG 80 80:1307
« Ἐπιστρέψουσιν εἰς ἑσπέραν, καὶ λιμώξουσιν ὡς κύων, καὶ κυκλώσουσι πόλιν. » Καθάπερ γὰρ, φησὶ, κύνες νύκτωρ εἰώθασι τὰς τῶν πόλεων περινοστεῖν ἀγορὰς, γαστρὸς ὑπ᾿ ἐνδείας τοῦτα ποιεῖν βιαζόμενοι· οὕτως οὗτοι πάσης πνευματικῆς γυμνοὶ γενήσονται προμηθείας· καὶ οὔτε προφητικῆς ἀπολαύσαντες χάριτος, καὶ τῆς ἀρχιερατικῆς ἐπιμελείας ἔρημοι πάμπαν γενήσονται · καὶ δίκην κυνός περιιόντες διατελοῦσιν, οὐδὲ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τῶν κυρίων αὐτῶν, κατὰ τὴν εὐαγγελικὴν φωνὴν, μεταλαχεῖν ἀξιούμενοι. [ Εἶτα σαφέστερον τῆς τιμωρίας τὴν αἰτίαν διδάσκει.]
« Epistrepsousin eis hesperan, kai limōxousin hōs kyōn, kai kyklōsousi polin. » Kathaper gar, phēsi, kynes nyktōr eiōthasi tas tōn poleōn perinostein agoras, gastros hyp᾿ endeias touta poiein biazomenoi; houtōs houtoi pasēs pneumatikēs gymnoi genēsontai promētheias; kai oute prophētikēs apolausantes charitos, kai tēs archieratikēs epimeleias erēmoi pampan genēsontai ; kai dikēn kynos periiontes diatelousin, oude tōn psichiōn tōn piptontōn apo tēs trapezēs tōn kyriōn autōn, kata tēn euangelikēn phōnēn, metalachein axioumenoi. [ Eita saphesteron tēs timōrias tēn aitian didaskei.]
"They will return at evening and be hungry like a dog, and go around the city." "For as dogs," he says, "usually roam the marketplaces of cities at night, forced to do this by the want of the belly, so these will become stripped of all spiritual providence; enjoying no prophetic grace, they will become wholly bereft of high-priestly care too; and like a dog they will go on roaming, not counted worthy, according to the Gospel's word, to share even in the crumbs that fall from their masters' table." [Then he teaches more clearly the cause of the punishment.]
58.8PG 80 80:1307
« Ἰδοὺ αὐτοὶ τ' ἀποφθέγξονται ἐν τῷ στόματι αὐτῶν, καὶ ῥομφαία ἐν τοῖς χείλεσιν αὐτῶν· ὅτι τίς ἤκουσεν; » Τῇ γλώττῃ, φησὶ, τὸν φόνον ἐργάζονται, οἷόν τινα αἰχμὴν καὶ ῥομφαίαν, τοὺς λόγους προφέροντες· μαρτυρεῖ δὲ τοῖς λόγοις τὰ πράγματα. Τῇ γὰρ γλώττῃ τὸν Δεσπότην ἐσταύρωσαν, βοήσαντες, « Αἷρε, αἷρε, σταύρωσον αὐτόν· τὸ αἷμα αὐτοῦ ἐφ᾽ ἡμᾶς, καὶ ἐπὶ τὰ τέκνα ἡμῶν. » Τῇ δὲ τοῦ Πιλάτου δορυφορίᾳ τοῖς λόγοις,τὸ ἔργον ἐπέθεσαν, καὶ τῷ ἰκρίῳ τὸν Σωτῆρα προσήλωσαν. Τοῦτο καὶ ὁ προφητικὸς ἔφῃ λόγος· « Αὐτοὶ τ' ἀποφθέγξονται ἐν τῷ στόματι αὐτῶν, καὶ ρομφαία ἐν τοῖς χείλεσιν αὐτῶν· ὅτι τίς ἤκουσεν;, Ὅτι οἷς προσφέρουσι λόγοις, ἀντὶ ῥομφαίας κέχρηνται. Ταῦτα δὲ, φησὶ, δρῶσιν, ὡς μηδενὸς ἐφορῶντος. Τοῦτο γὰρ δηλοῖ, « Ὅτι τίς ἤκουσεν;» Ὡς μηδενὸς γὰρ μήτε ὁρῶντος, μήτε ἀκούοντος τὰ γινόμενα, καὶ τὰς εὐθύνας εἰσπράττοντος, οὕτω ταῦτα τολμῶσι. Ταύτην γὰρ τὴν διάνοιαν ὁ δὲ Σύμμαχος ἡρμήνευσεν. ᾿Αντὶ γὰρ τοῦ, ῞Οτιτίς ἤκουσεν, ὡς μηδενὸς ἀκούοντος τέθεικεν. Τοιγαροῦν τοιαύτην δὲ αὐτῶν διάνοιαν προθεωρῶν ὁ Δαβὶδ ἐπάγει λέγων ·
« Idou autoi t' apophthenxontai en tǭ stomati autōn, kai rhomphaia en tois cheilesin autōn; hoti tis ēkousen? » Tę̄ glōttę̄, phēsi, ton phonon ergazontai, hoion tina aichmēn kai rhomphaian, tous logous propherontes; martyrei de tois logois ta pragmata. Tę̄ gar glōttę̄ ton Despotēn estaurōsan, boēsantes, « Haire, haire, staurōson auton; to haima autou eph᾽ hēmas, kai epi ta tekna hēmōn. » Tę̄ de tou Pilatou doryphorią tois logois,to ergon epethesan, kai tǭ ikriǭ ton Sōtēra prosēlōsan. Touto kai ho prophētikos ephę̄ logos; « Autoi t' apophthenxontai en tǭ stomati autōn, kai romphaia en tois cheilesin autōn; hoti tis ēkousen?, Hoti hois prospherousi logois, anti rhomphaias kechrēntai. Tauta de, phēsi, drōsin, hōs mēdenos ephorōntos. Touto gar dēloi, « Hoti tis ēkousen?» Hōs mēdenos gar mēte horōntos, mēte akouontos ta ginomena, kai tas euthynas eisprattontos, houtō tauta tolmōsi. Tautēn gar tēn dianoian ho de Symmachos hērmēneusen. ᾿Anti gar tou, ῾Otitis ēkousen, hōs mēdenos akouontos tetheiken. Toigaroun toiautēn de autōn dianoian protheōrōn ho Dabid epagei legōn ;
"Behold, they will speak out with their mouth, and a sword is on their lips; for who has heard?" "They work murder with the tongue," he says, "bringing out their words like a spearpoint and sword; and the deeds bear witness to the words." For with the tongue they crucified the Master, crying, "Away, away, crucify him; his blood be on us and on our children." And through Pilate's guard they added the deed to the words and nailed the Savior to the wood. This is what the prophetic word said: "They will speak out with their mouth, and a sword is on their lips; for who has heard?": for the words they utter serve them as a sword. "They do these things," he says, "as though no one oversaw them." For this is what "for who has heard?" shows: they dare these things as though no one saw or heard what was done and exacted account. Symmachus rendered this sense; for instead of "for who has heard" he put "as though no one hears." Foreseeing such a mind in them, then, David adds, saying:
58.9PG 80 80:1307
« Καὶ σὺ, Κύριε, ἐκγελάσεις αὐτούς, » Ἐκεῖνοι μὲν οὖν ἐκεῖνα τολμῶσι· σὺ δὲ καὶ ἀκούεις, καὶ βλέπεις, καὶ γελᾷς αὐτῶν τὴν ματαιότητα. « Ἐξουδενώσεις πάντα τὰ ἔθνη. » Οὐ μόνον γὰρ ἐκείνων, ἀλλὰ καὶ πάντων τῶν ἐθνῶν περιγενέσθαι σοι ῥάδιον. Οὕτω καὶ ὁ θεσπέσιος Ήσαΐας ἔφη, τὴν τῆς θείας δυνάμεως ὑπερβολὴν δεῖξαι φιλονεικῶν, « Εἰ πάντα τὰ ἔθνη, ὡς σταγὼν ἀπὸ κάδου, καὶ ὡς ῥοπὴ ζυγοῦ, καὶ ὡς σίελος ἐλογίσθησαν καὶ λογισθήσονται, τίνι ὁμοιώσατε Κύριον; καὶ τίνι ὁμοιώματι ὁμοιώσατε αὐτόν; »
« Kai sy, Kyrie, ekgelaseis autous, » Ekeinoi men oun ekeina tolmōsi; sy de kai akoueis, kai blepeis, kai geląs autōn tēn mataiotēta. « Exoudenōseis panta ta ethnē. » Ou monon gar ekeinōn, alla kai pantōn tōn ethnōn perigenesthai soi rhadion. Houtō kai ho thespesios Ēsaïas ephē, tēn tēs theias dynameōs hyperbolēn deixai philoneikōn, « Ei panta ta ethnē, hōs stagōn apo kadou, kai hōs rhopē zygou, kai hōs sielos elogisthēsan kai logisthēsontai, tini homoiōsate Kyrion? kai tini homoiōmati homoiōsate auton? »
"And you, O Lord, will laugh at them." "They dare those things; but you both hear and see, and laugh at their vanity." "You will set all the nations at nought." "For it is easy for you to prevail not only over them but over all the nations." So the inspired Isaiah said, eager to show the excess of divine power: "If all the nations are counted as a drop from a bucket, and as the turn of a scale, and as spittle, and will be counted so, to whom have you likened the Lord? And with what likeness have you compared him?"
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« Τὸ κράτος μου πρὸς σὲ φυλάξω, ὅτι σὺ ὁ Θεὸς ἀντιλήπτωρ μου . » Σὲ, φησὶν, ἔχω τῆς ἐμῆς δυνάμεως ἀντιλήπτορά τε καὶ φύλακα· τῆς γὰρ σῆς ἀπολαύων προμηθείας διατελῶ.
« To kratos mou pros se phylaxō, hoti sy ho Theos antilēptōr mou . » Se, phēsin, echō tēs emēs dynameōs antilēptora te kai phylaka; tēs gar sēs apolauōn promētheias diatelō.
"My strength I will keep for you, for you, O God, are my supporter." "I have you," he says, "as supporter and guard of my strength; for I continue enjoying your providence."
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«Ὁ Θεός μου, τὸ ἔλεος αὐτοῦ προφθάσει με. Προλαμβάνεις ἀεὶ τὰς αἰτήσεις, ὦ Δέσποτα, καὶ διὰ φιλανθρωπίας ὑπερβολὴν οὐκ ἀναμένεις τὰς ἱκετείας. « Ὁ Θεός μου δείξει μοι ἐν τοῖς ἐχθροῖς μου. » Κοινοὺς ἐχθροὺς ὁ προφήτης ἡγεῖται τοὺς τοῦ Σωτῆρος ἐχθρούς. Εἶτα προλέγει τούτοις τὰ ἐσόμενα.
«Ho Theos mou, to eleos autou prophthasei me. Prolambaneis aei tas aitēseis, ō Despota, kai dia philanthrōpias hyperbolēn ouk anameneis tas hiketeias. « Ho Theos mou deixei moi en tois echthrois mou. » Koinous echthrous ho prophētēs hēgeitai tous tou Sōtēros echthrous. Eita prolegei toutois ta esomena.
"My God, his mercy will go before me." "You always anticipate my requests, Master, and from excess of love for humankind you do not wait for supplications." "My God will show me among my enemies." The prophet counts the Savior's enemies his own common enemies. Then he foretells what will happen to them.
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« Μὴ ἀποκτείνῃς αὐτούς· μη ποτε ἐπιλάθωνται τοῦ νόμου σου. » Ἱκετεύω, φησὶ, μὴ πανωλεθρίαν αὐτοὺς ὑπομεῖναι. Εἰσὶ γὰρ ἐν αὐτοῖς πολλοὶ τοῖς τῆς μεταμελείας • φαρμάκοις θεραπευόμενοι. • Ἐν γὰρ τῷ θανάτῳ οὐκ ἔστιν ὁ μνημονεύων σου· ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι; · Ποίαν τοίνυν αὐτοὺς βούλει τίσαι ποινήν; « Διασκόρπισον αὐτοὺς ἐν τῇ δυνάμει σου· καὶ κατάγαγε αὐτοὺς, ὁ ὑπερασπιστής μου, Κύριε. » Εἰς πᾶσαν αὐτοὺς, φησὶ , σκέδασον τὴν οἰκουμένην, καὶ ποίησον σποράδας καὶ μετανάστας· ἐπειδὴ κακῇ κατὰ σοῦ κέχρηνται συμφωνία. Τις δὲ αὕτη, διδάσκει.
« Mē apokteinę̄s autous; mē pote epilathōntai tou nomou sou. » Hiketeuō, phēsi, mē panōlethrian autous hypomeinai. Eisi gar en autois polloi tois tēs metameleias • pharmakois therapeuomenoi. • En gar tǭ thanatǭ ouk estin ho mnēmoneuōn sou; en de tǭ hądę̄ tis exomologēsetai soi? ; Poian toinyn autous boulei tisai poinēn? « Diaskorpison autous en tę̄ dynamei sou; kai katagage autous, ho hyperaspistēs mou, Kyrie. » Eis pasan autous, phēsi , skedason tēn oikoumenēn, kai poiēson sporadas kai metanastas; epeidē kakę̄ kata sou kechrēntai symphōnia. Tis de hautē, didaskei.
"Do not kill them, lest they forget your law." "I entreat," he says, "that they not suffer utter destruction. For there are many among them who will be healed by the medicines of repentance." "For in death there is no one who remembers you; and in Hades who will confess you?" What punishment, then, do you wish them to pay? "Scatter them by your power, and bring them down, O Lord my protector." "Scatter them over the whole world," he says, "and make them scattered and wanderers, since they have used a wicked agreement against you." And what this is he teaches.
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« ῾Αμαρτία τοῦ στόματος αὐτῶν, λόγος ' χειλέων αὐτῶν. » Σύμφωνα καὶ ταῦτα τοῖς προηρμηνευμένοις. Καὶ γὰρ ἄνω ἔφη · « Ἰδοὺ αὐτοὶ ἀποφθέγξονται ἐν τῷ στόματι αὐτῶν, καὶ ῥομφαία ἐν τοῖς χείλεσιν αὐτῶν. » Καὶ ἐνταῦθα πάλιν τῆς τοῦ στόματος ἁμαρτίας, καὶ τοῦ λόγου τῶν χειλέων κατηγορεῖ· διὰ πάντων διδάσκων, ὡς ἐκείνης τῆς φωνῆς εἰσπράττονται δίκας, ἣν συμφώνως ἀφῆκαν, τὴν δικαίαν τοῦ Πιλάτου παραφθείραντες ψῆφον· ἐκείνου γὰρ ὡς ἀθῶον ἀφεῖναι βουλομένου, οὗτοι δὲ ἐβόων· « Αίρε, αἷρε, σταύρωσον αὐτόν· τὸ αἷμα αὐτοῦ ἐφ᾿ ἡμᾶς, καὶ ἐπὶ τὰ τέκνα ἡμῶν. » Ταῦτα δὲ σαφέστερον ὁ Σύμμαχος ἡρμήνευσεν. ᾿Αντὶ γὰρ τοῦ, Διασκόρπισον αὐτοὺς ἐν τῇ δυνάμει σου, οὕτως ἔφη, ᾿Αναστάτωσον αὐτοὺς ἐν τῇ δυνάμει σου, καὶ κάθελε αὐτοὺς, ὑπερασπιστὰ ἡμῶν, Κύριε, τῇ ἁμαρτίᾳ τοῦ στόματος αὐτῶν, τῷ λόγῳ τῶν χειλέων αὐτῶν. Ἀναστάτους αὐτοὺς, φησὶ, ποίησον, καὶ δούλους ἀντ᾽ ἐλευθέρων ἀπόφηνον · διὰ τὴν ἁμαρτίαν τοῦ στόματος αὐτῶν, καὶ τὸν λόγον τῶν χειλέων αὐτῶν. Οὕτω καὶ ἐπὶ τῆς πυργοποιίας τὴν κακὴν συμφωνίαν τῇ διαφωνίᾳ διέλυσε· καὶ τῇ νόσῳ τῆς " βλαβερᾶς ὁμονοίας, φάρμακον ἀλεξίκακον προσενήνοχε τῶν γλωσσῶν τὴν διαίρεσιν. « Καὶ συλληφθήτωσαν ἐν τῇ ὑπερηφανίᾳ αὐτῶν. • Δι᾽ ὧν, φησὶν, ἐτόλμησαν, διὰ τούτων δότωσαν δίκας · καὶ δουλεύειν οὐκ ἀνεχόμενοι τῷ σεσωκότι Χριστῷ, ἀλλὰ τὴν τοῦ Καίσαρος ἀσπασάμενοι βασιλείαν, τῇ τοῦ Καίσαρος δουλείᾳ παραδοθήσονται. • Καὶ ἐξ ἀρᾶς καὶ ψεύδους διαγγελήσονται. Ἐν συντελείᾳ ἐν ὀργῇ συντελείας, καὶ οὐ μὴ ὑπάρξωσιν. » Τοῦτο σαφέστερον ὁ Σύμμαχος ἡρμήνευσεν· Συλληφθήτωσαν μετὰ τῆς ὑπερηφανίας αὐτῶν· ἀρὰν καὶ ψεῦδος λαλοῦντας συντέλεσον · ἐν θυμῷ ἀνάλωσον, ἵνα μὴ ὦσιν. Ἐπειδὴ γὰρ συκοφαντίαις ἐχρήσαντο, λέγοντες αὐτὸν προστεταχέναι μὴ δοῦναι Καίσαρι κῆνσον· καὶ ταῦτα ἀκηκοότες παρεγγυῶντος αὐτοῦ δοῦναι τὰ τοῦ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ· καὶ ἀραῖς δὲ πολλαῖς αὐτὸν καὶ λοιδορίαις ἔβαλον. Δι' ἐκείνας ἔφη τὰς ἀρὰς, καὶ τὰς συκοφαντίας, καὶ τὴν ἁμαρτίαν τοῦ στόματος, ταύτην αὐτοὺς ὑπομεμενηκέναι τὴν συντέλειαν. Συντέλειαν δὲ οὐ τὴν πανωλεθρίαν καλεῖ, ἀλλὰ τὸ μηκέτι αὐτοὺς λαὸν χρηματίζειν Θεοῦ. Ἐσκεδασμένοι γὰρ κατὰ τὴν οἰκουμένην, καὶ Ῥωμαίοις δουλεύειν ἠναγκασμένοι, τῆς νομικῆς λατρείας ἐστέρηνται· πόῤῥω τῆς πολυθρυλλήτου διάγουσι μητροπόλεως, τῆς βασιλικῆς ἔρημοι κηδεμονίας γεγένηνται· ἱερατικῆς ἐπιμελείας οὐκ ἀπολαύουσι, τῆς προφητικῆς ἐγυμνώθησαν χάριτος. Τὸ τοίνυν, οὐχ ὑπάρξουσιν, ἀντὶ τοῦ, Εἰς λαὸν οὐκέτι, φησὶ, καθ' ἑαυτοὺς πολιτεύσονται, μόνην οἰκοῦντες τὴν Παλαιστίνην, καὶ λαὸς Θεοῦ χρηματίζοντες. Συντελείας δὲ τὰς παντοδαπὰς καλεῖ τιμωρίας. Καὶ γὰρ ἐπὶ Γαΐου τοῦ τετάρτου Καίσαρος κινδύνους μεγίστους ὑπέμειναν· καὶ μέντοι καὶ ἐπὶ Νέρωνος πολλαῖς περιέπεσον συμφοραῖς. Καὶ Οὐεσπασιανὸς τὰς πλείστας τῆς Ἰουδαίας ἐπολιόρκησε πόλεις· καὶ Τίτος προσεδρεύσας τοῖς Ἱεροσολύμοις, καὶ τὴν πόλιν ἐξεπόρθησε, καὶ τοὺς τὸν θάνατον διαφυγόντας ἐξανδραποδίσας, δορυαλώτους ἀπήγαγε. Καὶ ἄλλοις δὲ παντοδαποῖς μετὰ ταῦτα περιέπεσον ἀλγεινοῖς · καὶ νῦν δὲ ὡσαύτως ἐν αἷς παροικοῦσι πόλεσιν, ἀφορμῆς τινος γινομένης, πολλάκις τὰ ἀνήκεστα πάσχουσι, τῆς ἀρᾶς, καὶ τοῦ ψεύδους, καὶ τῆς ἁμαρτίας τοῦ στόματος ἀπαιτούμενοι δίκας· καὶ δι᾿ αὐτῶν μανθάνουσι τῶν πραγμάτων, ὅτι τῶν ἁπάντων ἐστὶ Κύριος καὶ Δεσπότης ὁ σταυρωθείς. Τοῦτο γὰρ καὶ ὁ προφήτης ἔφη • Καὶ γνώσονται ὅτι ὁ Θεὸς δεσπόζει τοῦ Ἰακώβ, καὶ τῶν περάτων τῆς γῆς . • Τοῦτο γὰρ δὴ τὸ παράδοξον, ὅτι πρὸ τοῦ σταυροῦ, καὶ ὑπ᾿ αὐτῶν ἡπιστεῖτο τῶν Ἰουδαίων · μετὰ δὲ τὸ ἐπονείδιστον ἐκεῖνο πάθος, πάσης ὁ σταυρωθεὶς δεσπόζει τῆς οἰκουμένης· τῶν μὲν ἑκόντων προσκυνούντων, τῶν δὲ γε ἀπιστούντων φόβῳ δουλεύειν ἠναγκασμένων.
« ῾Amartia tou stomatos autōn, logos ' cheileōn autōn. » Symphōna kai tauta tois proērmēneumenois. Kai gar anō ephē ; « Idou autoi apophthenxontai en tǭ stomati autōn, kai rhomphaia en tois cheilesin autōn. » Kai entautha palin tēs tou stomatos hamartias, kai tou logou tōn cheileōn katēgorei; dia pantōn didaskōn, hōs ekeinēs tēs phōnēs eisprattontai dikas, hēn symphōnōs aphēkan, tēn dikaian tou Pilatou paraphtheirantes psēphon; ekeinou gar hōs athōon apheinai boulomenou, houtoi de eboōn; « Aire, haire, staurōson auton; to haima autou eph᾿ hēmas, kai epi ta tekna hēmōn. » Tauta de saphesteron ho Symmachos hērmēneusen. ᾿Anti gar tou, Diaskorpison autous en tę̄ dynamei sou, houtōs ephē, ᾿Anastatōson autous en tę̄ dynamei sou, kai kathele autous, hyperaspista hēmōn, Kyrie, tę̄ hamartią tou stomatos autōn, tǭ logǭ tōn cheileōn autōn. Anastatous autous, phēsi, poiēson, kai doulous ant᾽ eleutherōn apophēnon ; dia tēn hamartian tou stomatos autōn, kai ton logon tōn cheileōn autōn. Houtō kai epi tēs pyrgopoiias tēn kakēn symphōnian tę̄ diaphōnią dielyse; kai tę̄ nosǭ tēs " blaberas homonoias, pharmakon alexikakon prosenēnoche tōn glōssōn tēn diairesin. « Kai syllēphthētōsan en tę̄ hyperēphanią autōn. • Di᾽ hōn, phēsin, etolmēsan, dia toutōn dotōsan dikas ; kai douleuein ouk anechomenoi tǭ sesōkoti Christǭ, alla tēn tou Kaisaros aspasamenoi basileian, tę̄ tou Kaisaros douleią paradothēsontai. • Kai ex aras kai pseudous diangelēsontai. En synteleią en orgę̄ synteleias, kai ou mē hyparxōsin. » Touto saphesteron ho Symmachos hērmēneusen; Syllēphthētōsan meta tēs hyperēphanias autōn; aran kai pseudos lalountas synteleson ; en thymǭ analōson, hina mē ōsin. Epeidē gar sykophantiais echrēsanto, legontes auton prostetachenai mē dounai Kaisari kēnson; kai tauta akēkootes parengyōntos autou dounai ta tou Kaisaros Kaisari, kai ta tou Theou tǭ Theǭ; kai arais de pollais auton kai loidoriais ebalon. Di' ekeinas ephē tas aras, kai tas sykophantias, kai tēn hamartian tou stomatos, tautēn autous hypomemenēkenai tēn synteleian. Synteleian de ou tēn panōlethrian kalei, alla to mēketi autous laon chrēmatizein Theou. Eskedasmenoi gar kata tēn oikoumenēn, kai Rhōmaiois douleuein ēnankasmenoi, tēs nomikēs latreias esterēntai; porrhō tēs polythryllētou diagousi mētropoleōs, tēs basilikēs erēmoi kēdemonias gegenēntai; hieratikēs epimeleias ouk apolauousi, tēs prophētikēs egymnōthēsan charitos. To toinyn, ouch hyparxousin, anti tou, Eis laon ouketi, phēsi, kath' heautous politeusontai, monēn oikountes tēn Palaistinēn, kai laos Theou chrēmatizontes. Synteleias de tas pantodapas kalei timōrias. Kai gar epi Gaïou tou tetartou Kaisaros kindynous megistous hypemeinan; kai mentoi kai epi Nerōnos pollais periepeson symphorais. Kai Ouespasianos tas pleistas tēs Ioudaias epoliorkēse poleis; kai Titos prosedreusas tois Hierosolymois, kai tēn polin exeporthēse, kai tous ton thanaton diaphygontas exandrapodisas, doryalōtous apēgage. Kai allois de pantodapois meta tauta periepeson algeinois ; kai nyn de hōsautōs en hais paroikousi polesin, aphormēs tinos ginomenēs, pollakis ta anēkesta paschousi, tēs aras, kai tou pseudous, kai tēs hamartias tou stomatos apaitoumenoi dikas; kai di᾿ autōn manthanousi tōn pragmatōn, hoti tōn hapantōn esti Kyrios kai Despotēs ho staurōtheis. Touto gar kai ho prophētēs ephē • Kai gnōsontai hoti ho Theos despozei tou Iakōb, kai tōn peratōn tēs gēs . • Touto gar dē to paradoxon, hoti pro tou staurou, kai hyp᾿ autōn hēpisteito tōn Ioudaiōn ; meta de to eponeidiston ekeino pathos, pasēs ho staurōtheis despozei tēs oikoumenēs; tōn men hekontōn proskynountōn, tōn de ge apistountōn phobǭ douleuein ēnankasmenōn.
"The sin of their mouth, the word of their lips." These words too agree with those interpreted before. For above he said, "Behold, they will speak out with their mouth, and a sword is on their lips"; and here again he accuses the sin of the mouth and the word of the lips, teaching through all that they pay the penalty for that cry which they uttered in agreement, corrupting Pilate's just verdict. For when he wished to release him as innocent, they cried, "Away, away, crucify him; his blood be on us and on our children." Symmachus rendered this more clearly. For instead of "Scatter them by your power," he said thus: "Uproot them by your power, and bring them down, our protector, O Lord, for the sin of their mouth, for the word of their lips." "Make them uprooted," he says, "and render them slaves instead of free, because of the sin of their mouth and the word of their lips." So too at the building of the tower he undid the wicked agreement by disagreement, and offered the division of tongues as a remedy for the disease of harmful concord. "And let them be caught in their pride." "Let them pay the penalty through the very things they dared; and not bearing to serve Christ who saved them, but embracing the kingdom of Caesar, they will be handed over to slavery to Caesar." "And for cursing and falsehood they will be talked of. In the end, in the wrath of the end, and they will not exist." Symmachus rendered this more clearly: "Let them be caught with their pride; finish them, as they speak curse and falsehood; consume them in wrath, so that they may not exist." For since they used slanders, saying that he had commanded them not to give tribute to Caesar, though they had heard him charging them to give to Caesar what is Caesar's and to God what is God's, and they also pelted him with many curses and insults, he said that because of those curses and slanders and the sin of the mouth they underwent this end. By end he means not utter destruction, but their no longer being called the people of God. For scattered over the world and forced to serve the Romans, they are deprived of the worship of the law; they live far from their famous metropolis; they have become bereft of royal care; they do not enjoy priestly care; they have been stripped of prophetic grace. "They will not exist," then, means: "They will no longer live as a people on their own, inhabiting Palestine alone and called the people of God." By the ends he means punishments of every kind. For under Gaius, the fourth Caesar, they underwent very great dangers, and under Nero they fell into many misfortunes; Vespasian besieged most of the cities of Judea, and Titus, laying siege to Jerusalem, sacked the city, enslaved those who escaped death, and led them away captive. And afterwards they fell into pains of every other kind; and now likewise, in the cities where they sojourn, when some occasion arises, they often suffer incurable things, paying the penalty for the curse, the falsehood, and the sin of the mouth; and from the events themselves they learn that the one crucified is Lord and Master of all. For this is what the prophet said: "And they will know that God rules over Jacob and the ends of the earth." For this is the marvel: before the cross he was disbelieved even by the Jews; but after that shameful passion, the crucified one rules the whole world, some worshiping willingly and the unbelieving forced by fear to serve.
58.15PG 80 80:1313
· Ἐπιστρέψουσιν εἰς ἑσπέραν· καὶ λιμώξουσιν ὡς κύων, καὶ κυκλώσουσι πόλιν. » Ἐπειδὴ γὰρ εἶπεν· « Ἐν ὀργῇ συντελείας, καὶ οὐ μὴ ὑπάρξωσιν·, ἵνα μὴ τις ἐναντίως εἰρηκέναι νομίσῃ τὸν προφήτην τὸ, « Διασκέδασον αὐτοὺς ἐν τῇ δυνάμει σου, » εἰκότως τῇ ταυτολογίᾳ ἐχρήσατο, καί φησιν, αὐτοὺς κυνῶν δίκην λιμῷ τηκομένων, καὶ νύκτωρ τὴν πόλιν περινοστούντων, διάξειν οὐδεμιᾶς πνευματικῆς τροφῆς ἀπολαύοντας. Ἐναλλαγὴ γὰρ πραγμάτων ἐγένετο. Καὶ Ἰουδαῖοι μὲν, οἱ πάλαι υἱοὶ, διὰ τὴν οἰκείαν πονηρίαν, τὴν τῶν κυνῶν ἔλαχον τάξιν· τὰ δὲ ἔθνη, πάλαι κυσὶν ἐοικότα, τῆς τῶν υἱῶν ἠξιώθησαν τιμῆς. « Αὐτοὶ διασκορπισθήσονται τοῦ φαγεῖν· ἐὰν δὲ μὴ χορτασθῶσι, καὶ γογγύσωσιν. » Τοῦτο ὁ Σύμμαχος τῷ· προτέρῳ ἀποδέδωκεν. Ἔφη δὲ οὔτως· ᾿Ανακαμπτέτωσαν ἑσπέρας, θορυβείτωσαν ὡς κύνες περιερχόμενοι πόλιν, ῥεμβόμενοι, ἵνα μὴ ἀχόρταστοι αὐλισθῶσι. [Τούτου γὰρ, φησὶ, χάριν οἱ κύνες περινοστοῦσι νύκτωρ τροφήν τινα ζητοῦντες, ἵνα μὴ ἀχόρταστοι αὐλισθῶσι· πᾶσα γὰρ αὐτοῖς ᾿ ἡμέρα οὐ μόνον ἑσπέρα, ἀλλὰ καὶ νὺξ, τοῦ νέφους τῆς ἀπιστίας ἐπικειμένου αὐτοῖς.] Κατὰ δὲ τοὺς Ἑβδομήκοντα οὕτω νοητέον· ὅτι κυνῶν δίκην καὶ οὗτοι κατὰ τὴν οἰκουμένην ἐσκεδασμένοι, τὴν πνευματικὴν ἐπιζητοῦσι τροφήν· οὐχ εὑρίσκοντες δὲ ταύτην, διὰ τὸ μὴ πιστεύειν τῷ ὑπὸ πάντων προκεκηρυγμένῳ τῶν προφητῶν, θορυβάζουσι καὶ γογγύζουσι, τὴν ἀχάριστον καὶ ἐν τούτῳ γνώμην ἐπιδεικνύντες.
; Epistrepsousin eis hesperan; kai limōxousin hōs kyōn, kai kyklōsousi polin. » Epeidē gar eipen; « En orgę̄ synteleias, kai ou mē hyparxōsin;, hina mē tis enantiōs eirēkenai nomisę̄ ton prophētēn to, « Diaskedason autous en tę̄ dynamei sou, » eikotōs tę̄ tautologią echrēsato, kai phēsin, autous kynōn dikēn limǭ tēkomenōn, kai nyktōr tēn polin perinostountōn, diaxein oudemias pneumatikēs trophēs apolauontas. Enallagē gar pragmatōn egeneto. Kai Ioudaioi men, hoi palai huioi, dia tēn oikeian ponērian, tēn tōn kynōn elachon taxin; ta de ethnē, palai kysin eoikota, tēs tōn huiōn ēxiōthēsan timēs. « Autoi diaskorpisthēsontai tou phagein; ean de mē chortasthōsi, kai gongysōsin. » Touto ho Symmachos tǭ; proterǭ apodedōken. Ephē de outōs; ᾿Anakamptetōsan hesperas, thorybeitōsan hōs kynes perierchomenoi polin, rhembomenoi, hina mē achortastoi aulisthōsi. [Toutou gar, phēsi, charin hoi kynes perinostousi nyktōr trophēn tina zētountes, hina mē achortastoi aulisthōsi; pasa gar autois ᾿ hēmera ou monon hespera, alla kai nyx, tou nephous tēs apistias epikeimenou autois.] Kata de tous Hebdomēkonta houtō noēteon; hoti kynōn dikēn kai houtoi kata tēn oikoumenēn eskedasmenoi, tēn pneumatikēn epizētousi trophēn; ouch heuriskontes de tautēn, dia to mē pisteuein tǭ hypo pantōn prokekērygmenǭ tōn prophētōn, thorybazousi kai gongyzousi, tēn achariston kai en toutǭ gnōmēn epideiknyntes.
"They will return at evening and be hungry like a dog, and go around the city." Since he said, "In the wrath of the end, and they will not exist," lest anyone think the prophet had said the opposite of "Scatter them by your power," he fittingly used repetition, and says that they will live like dogs wasting with hunger and roaming the city at night, enjoying no spiritual food. For an exchange of things took place: the Jews, once sons, received the rank of dogs because of their own wickedness; and the nations, once like dogs, were counted worthy of the honor of sons. "They will be scattered to eat; and if they are not filled, they will grumble." Symmachus joined this to the previous verse, saying thus: "Let them come back at evening, let them make a din like dogs going around the city, wandering, so that they may not lodge unfed." ["For this reason," he says, "dogs roam at night seeking some food, so that they may not lodge unfed; for to them every day is not only evening but also night, since the cloud of unbelief lies upon them."] According to the Seventy it must be understood thus: like dogs these too, scattered over the world, seek spiritual food; but not finding it, because they do not believe in the one proclaimed beforehand by all the prophets, they make a din and grumble, showing their ungrateful mind in this too.
58.17PG 80 80:1315
« Ἐγὼ δὲ ἄσομαι τὴν δύναμίν σου, καὶ ἀγαλλιάσομαι τὸ πρωῖ τὸ ἔλεός σου. · Ἐκεῖνοι μὲν οὖν ἐκεῖνα τολμῶντες, τοσαῦτα πείσονται· ἐγὼ δὲ τὸν σὸν ἔλεον ἀνυμνήσω· καὶ τοῦ νοεροῦ σου φωτὸς ἀνατείλαντος, καὶ τῇ οἰκουμένῃ δεδωκότος τὸν ὄρθρον, τὸν ἀμέτρητόν σου οἶκτον ἐν ἁπάσαις ταῖς ἐκκλησίαις δοξάσω. • Ὅτι ἐγενήθης ἀντιλήπτωρ μου, καὶ καταφυγή μου, ἐν ἡμέρᾳ θλίψεώς μου. Βοηθός μου εἱ, σοὶ ψαλῶ · ὅτι ὁ Θεὸς ἀντιλήπτωρ μου εἶ. Ὁ Θεός μου τὸ ἔλεός μου. » Απήλαυσα γὰρ τῆς σῆς ἐπικουρίας ἀεί · καὶ διὰ τὴν σὴν πρόνοιαν τὰς προσπεσούσας διέφυγον συμφοράς. Οὗ δὴ χάριν σὲ μόνον οἶδα Θεὸν, καί σε πηγὴν ἐλέους καὶ φιλανθρωπίας καλῶ. Ταῦτα ὁ μακάριος Δαβὶδ πόῤῥωθεν προφητικοῖς ἰδὼν ὀφθαλμοῖς, καὶ τὰς Ἰουδαίων προείρηκε συμφορὰς, καὶ αὐτὸς ὑμνήσειν ἀεὶ τὸν Δεσπότην ὑπέσχετο· καὶ πληροῖ γε τὰς ὑποσχέσεις διὰ τῶν εὐσεβῶν τὴν ὑμνῳδίαν προσφέρων. [Ὥσπερ γὰρ μετὰ τὴν νύκτα ἐν ὄρθρῳ ἀνατείλαντος τοῦ ἡλίου φωτίζεται πᾶσα ἡ ὑπ᾿ οὐρανόν· οὕτω ἡ παρουσία τοῦ ἡλίου τῆς δικαιοσύνης τὸ μὲν σκότος τῆς ἁμαρτίας ἡφάνισεν, τὸ δὲ φῶς τῆς θεογνωσίας τοῖς εἰς αὐτὸν πιστεύουσιν ἐχαρίσατο, καὶ παρέχων ὁσημέραι οὐ παύεται.]
« Egō de asomai tēn dynamin sou, kai agalliasomai to prōi to eleos sou. ; Ekeinoi men oun ekeina tolmōntes, tosauta peisontai; egō de ton son eleon anymnēsō; kai tou noerou sou phōtos anateilantos, kai tę̄ oikoumenę̄ dedōkotos ton orthron, ton ametrēton sou oikton en hapasais tais ekklēsiais doxasō. • Hoti egenēthēs antilēptōr mou, kai kataphygē mou, en hēmerą thlipseōs mou. Boēthos mou hei, soi psalō ; hoti ho Theos antilēptōr mou ei. Ho Theos mou to eleos mou. » Apēlausa gar tēs sēs epikourias aei ; kai dia tēn sēn pronoian tas prospesousas diephygon symphoras. Hou dē charin se monon oida Theon, kai se pēgēn eleous kai philanthrōpias kalō. Tauta ho makarios Dabid porrhōthen prophētikois idōn ophthalmois, kai tas Ioudaiōn proeirēke symphoras, kai autos hymnēsein aei ton Despotēn hypescheto; kai plēroi ge tas hyposcheseis dia tōn eusebōn tēn hymnǭdian prospherōn. [Hōsper gar meta tēn nykta en orthrǭ anateilantos tou hēliou phōtizetai pasa hē hyp᾿ ouranon; houtō hē parousia tou hēliou tēs dikaiosynēs to men skotos tēs hamartias hēphanisen, to de phōs tēs theognōsias tois eis auton pisteuousin echarisato, kai parechōn hosēmerai ou pauetai.]
"But I will sing of your power, and in the morning I will exult in your mercy." "They, then, daring those things, will suffer so much; but I will hymn your mercy; and when your spiritual light has risen and given the world its dawn, I will glorify your immeasurable compassion in all the churches." "For you have become my supporter and my refuge in the day of my affliction. You are my helper; to you I will sing; for you, O God, are my supporter; my God, my mercy." "I have always enjoyed your help, and through your providence I escaped the misfortunes that befell me. For this reason I know you alone as God and call you the spring of mercy and love for humankind." The blessed David, seeing these things from afar with prophetic eyes, foretold the misfortunes of the Jews and promised that he himself would always hymn the Master; and he fulfills his promises by offering hymn singing through the pious. [For as after the night, when the sun rises at dawn, all under heaven is lit, so the coming of the sun of righteousness destroyed the darkness of sin and granted the light of the knowledge of God to those who believe in him, and does not cease giving it daily.]
Chapter 59
59.1PG 80 80:1315
« Εἰς τὸ τέλος, τοῖς ἀλλοιωθησομένοις, εἰς στηλογραφίαν, τῷ Δαβὶδ εἰς διδαχήν. Οπότε ἐνεπύρισε τὴν Μεσοποταμίαν Συρίας, καὶ τὴν Συρίαν Σωβάλ , καὶ ἐπέστρεψεν Ἰωάβ , καὶ ἐπάταξε τὸν Ἐδὼμ ἐν τῇ φάραγγι τῶν ἁλῶν, δώδεκα χιλιάδας. • Ταῦτα μὲν ἤδη καὶ γεγένηται, καὶ ἐν τῇ δευτέρᾳ τῶν Βασιλειῶν ἀναγέγραπται. Ἡ δὲ εἰς τὸ τέλος ἐπιγραφὴ διδάσκει νοεῖν, ὡς τῇ ἱστορίᾳ καὶ προφητείᾳ τις ἀνακέκραται· καὶ πρόσκειται τῇ ἐπιγραφῇ καὶ, « Τοῖς ἀλλοιωθησομένοις. › Ἡ δὲ ἀλλοίωσις μεταβολήν " τινα αἰνίττεται, καὶ μεταβολὴν οὐ γεγενημένων, ἀλλ᾽ ἐσομένων πραγμάτων. Οὐ γὰρ εἶπεν· Τοῖς ἀλλοιωθεῖσιν, ἀλλὰ Τοῖς ἀλλοιωθησομένοις. Καὶ ἡ στηλογραφία δὲ τῆς νἱκης σημαντική · ἐν κεφαλαίῳ δὲ τῆς προφητείας τὴν ὑπόθεσιν ἀναγκαῖον εἰπεῖν. Τὰς προειρημένας νίκας νενικηκὼς ὁ μακάριος Δαβίδ, προεἶδε τοῖς τοῦ πνεύματος ὀφθαλμοῖς τὴν ἐσομένην τοῦ λαοῦ παρανομίαν, καὶ τὴν δι' αὐτὴν συμβησομένην αἰχμαλωσίαν. Προεῖδε δὲ καὶ τὴν ἐκεῖθεν θείᾳ χάριτι γενησομένην ἐπάνοδον, καὶ ἀναγκαῖον ᾠήθη καὶ τὰ λυπηρὰ καὶ τὰ θυμήρη προγράψαι, εἰς ὠφέλειαν τῶν ἐπ᾿ ἐκείνων τῶν πραγμάτων ἐσομένων ἀνθρώπων.
« Eis to telos, tois alloiōthēsomenois, eis stēlographian, tǭ Dabid eis didachēn. Opote enepyrise tēn Mesopotamian Syrias, kai tēn Syrian Sōbal , kai epestrepsen Iōab , kai epataxe ton Edōm en tę̄ pharangi tōn halōn, dōdeka chiliadas. • Tauta men ēdē kai gegenētai, kai en tę̄ deuterą tōn Basileiōn anagegraptai. Hē de eis to telos epigraphē didaskei noein, hōs tę̄ historią kai prophēteią tis anakekratai; kai proskeitai tę̄ epigraphę̄ kai, « Tois alloiōthēsomenois. › Hē de alloiōsis metabolēn " tina ainittetai, kai metabolēn ou gegenēmenōn, all᾽ esomenōn pragmatōn. Ou gar eipen; Tois alloiōtheisin, alla Tois alloiōthēsomenois. Kai hē stēlographia de tēs nikēs sēmantikē ; en kephalaiǭ de tēs prophēteias tēn hypothesin anankaion eipein. Tas proeirēmenas nikas nenikēkōs ho makarios Dabid, proeide tois tou pneumatos ophthalmois tēn esomenēn tou laou paranomian, kai tēn di' autēn symbēsomenēn aichmalōsian. Proeide de kai tēn ekeithen theią chariti genēsomenēn epanodon, kai anankaion ǭēthē kai ta lypēra kai ta thymērē prograpsai, eis ōpheleian tōn ep᾿ ekeinōn tōn pragmatōn esomenōn anthrōpōn.
"To the end; for those who will be changed; for an inscription on a pillar; for David, for teaching; when he burned Mesopotamia of Syria and Syria Zobah, and Joab returned and struck Edom in the Valley of Salt, twelve thousand." These things had already happened and are recorded in the second book of Kingdoms. But the title "to the end" teaches us to understand that prophecy is mixed with the history; and "for those who will be changed" is added to the title. The change hints at some alteration, and an alteration not of things that had happened but of things to come. For he did not say "for those changed" but "for those who will be changed." The inscription on a pillar signifies victory. In summary, it is necessary to state the subject of the prophecy. The blessed David, having won the victories mentioned, foresaw with the eyes of the Spirit the people's future lawlessness and the captivity that would result from it. He also foresaw the return from there that would come by divine grace, and thought it necessary to write beforehand both the grievous and the pleasant things, for the benefit of the people who would live at the time of those events.
59.3PG 80 80:1317
«Ὁ Θεὸς, ἀπώσω ἡμᾶς, καὶ καθεῖλες ἡμᾶς. » Ἐνταῦθα τὴν αἰχμαλωσίαν προλέγει· εἶτα τοῦ Θεοῦ τὸ δίκαιον καὶ φιλάνθρωπον. « Ὠργίσθης καὶ ᾠκτείρησας ἡμᾶς. » Διὰ μὲν γὰρ τὰς παρανομίας ὠργίσθης, μετὰ δὲ τὴν τιμωρίαν ἠλέησας.
«Ho Theos, apōsō hēmas, kai katheiles hēmas. » Entautha tēn aichmalōsian prolegei; eita tou Theou to dikaion kai philanthrōpon. « Ōrgisthēs kai ǭkteirēsas hēmas. » Dia men gar tas paranomias ōrgisthēs, meta de tēn timōrian ēleēsas.
"O God, you have thrust us away and torn us down." Here he foretells the captivity, then God's justice and love for humankind: "You were angry and had pity on us." "For you were angry because of our lawless deeds, but after the punishment you had mercy."
59.4PG 80 80:1317
« Συνέσεισας τὴν γῆν, καὶ συνετάραξας αὐτήν. » Τὰς τῶν ᾿Ασσυρίων καὶ Βαβυλωνίων ἐφόδους διὰ τούτων ἐδήλωσε· σεισμοῦ γὰρ δίκην ἄρδην ἠφάνισαν ἅπαντα. Εἶτα τὴν φιλανθρωπίαν αἰτεῖ. « Ιασαι τὰ συντρίμματα αὐτῆς, ὅτι ἐσαλεύθη. » Πάλιν τὰ γεγενημένα διέξεισι.
« Syneseisas tēn gēn, kai synetaraxas autēn. » Tas tōn ᾿Assyriōn kai Babylōniōn ephodous dia toutōn edēlōse; seismou gar dikēn ardēn ēphanisan hapanta. Eita tēn philanthrōpian aitei. « Iasai ta syntrimmata autēs, hoti esaleuthē. » Palin ta gegenēmena diexeisi.
"You shook the earth and threw it into confusion." By these words he indicated the invasions of the Assyrians and Babylonians; for like an earthquake they utterly destroyed everything. Then he asks for love for humankind: "Heal its breaches, for it has been shaken." Again he recounts what happened.
59.5PG 80 80:1317
« Ἔδειξας τῷ λαῷ σου σκληρά. » Ποῖα ταῦτα; « Ἐπότισας ἡμᾶς οἶνον κατανύξεως. » Τῷ πλήθει, φησὶ, τῶν συμφορῶν, καθάπερ οἴνῳ τινὶ, κάρον ἡμῖν ἐνεποίησας, καὶ ὀδύνης ἐνέπλησας τὰς ἡμετέρας ψυχάς. Οὕτω γὰρ καὶ ὁ ᾿Ακύλας ἡρμήνευσεν· Ἐπότισας ἡμᾶς οἶνον καρώσεως.
« Edeixas tǭ laǭ sou sklēra. » Poia tauta? « Epotisas hēmas oinon katanyxeōs. » Tǭ plēthei, phēsi, tōn symphorōn, kathaper oinǭ tini, karon hēmin enepoiēsas, kai odynēs eneplēsas tas hēmeteras psychas. Houtō gar kai ho ᾿Akylas hērmēneusen; Epotisas hēmas oinon karōseōs.
"You showed your people hard things." What were these? "You gave us to drink the wine of stupor." "By the multitude of misfortunes," he says, "as by some wine, you produced torpor in us and filled our souls with pain." So too Aquila rendered: "You gave us to drink the wine of stupefaction."
59.6PG 80 80:1317
« Ἔδωκας τοῖς φοβουμένοις σε σημείωσιν τοῦ φυγεῖν ἀπὸ προσώπου τόξου. » Τοῦτο σαφέστερον ὁ μακάριος Ἰεζεκιὴλ ὁ προφήτης διδάσκει. Έωρακέναι γὰρ ἄγγελον ἔφη, ὑπὸ τοῦ Θεοῦ τῶν ὅλων προστεταγμένον ἅπασαν τὴν πόλιν περινοστῆσαι, καὶ ἐπιθεῖναι τοῖς μετώποις σημεῖον τῶν καταστενόντων ἐπὶ ταῖς τοῦ λαοῦ παρανομίαις. Ἀλλ᾽ ἐκεῖνα τύπος τῶν ἡμετέρων · τὸ γὰρ ἀληθὲς σημεῖον ἡμεῖς παρὰ τῆς θείας ἐλάβομεν χάριτος · ᾧ κεχρημένοι κρείττους τῶν τοῦ δυσμενοῦς γινόμεθα τοξευμάτων.
« Edōkas tois phoboumenois se sēmeiōsin tou phygein apo prosōpou toxou. » Touto saphesteron ho makarios Iezekiēl ho prophētēs didaskei. Eōrakenai gar angelon ephē, hypo tou Theou tōn holōn prostetagmenon hapasan tēn polin perinostēsai, kai epitheinai tois metōpois sēmeion tōn katastenontōn epi tais tou laou paranomiais. All᾽ ekeina typos tōn hēmeterōn ; to gar alēthes sēmeion hēmeis para tēs theias elabomen charitos ; hǭ kechrēmenoi kreittous tōn tou dysmenous ginometha toxeumatōn.
"You gave those who fear you a sign, to flee from the face of the bow." The blessed Ezekiel the prophet teaches this more clearly. For he said he saw an angel commanded by the God of all to go around the whole city and put a sign on the foreheads of those who groaned over the people's lawless deeds. But those things were a type of ours; for we received the true sign from divine grace, and using it we become stronger than the arrows of the foe.
59.7PG 80 80:1317
« Ὅπως ἂν ῥυσθῶσιν οἱ ἀγαπητοί σου. » Τούτῳ δὲ, φησὶ, τῷ σημείῳ τοὺς ἀνακειμένους σοι διαφυλάττεις, οἳ διὰ τὴν οἰκείαν ἀρετὴν τῆς φιλοστοργίας ἠξίωνται, [᾿ ἀπαθανατιζόμενοι διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας. Καλῶς οὖν ἐπήγαγεν ὁ προφήτης·] « Σῶσον τῇ δεξιᾶ σου, καὶ ἐπάκουσόν μου. » Μετάβαλλε, φησὶ, τὰς ἐπικειμένας τῷ λαῷ σου συμφοράς· καὶ οἷόν τινι δεξιᾷ, τῇ σῇ κηδεμονίᾳ κειμένους ἀνάστησον· [ὅτι δὲ δεξιὰ τοῦ Θεοῦ καὶ Πατρὸς ὁ μονογενὴς αὐτοῦ Υἱὸς ὀνομάζεται, οὐκ ἀμφιβάλοι τις τῶν πιστευόντων εἰς αὐτόν]. Οὕτω προσενεγκὼν τὴν δέησιν [ ὁ προφητικὸς νοῦς,] δέχεται τὴν ἀπόκρισιν, καὶ ταύτην οὐκ ἀνέχεται κρύψαι, ἀλλὰ πάντας διδάσκει.
« Hopōs an rhysthōsin hoi agapētoi sou. » Toutǭ de, phēsi, tǭ sēmeiǭ tous anakeimenous soi diaphylatteis, hoi dia tēn oikeian aretēn tēs philostorgias ēxiōntai, [᾿ apathanatizomenoi dia tēs tou loutrou palingenesias. Kalōs oun epēgagen ho prophētēs;] « Sōson tę̄ dexia sou, kai epakouson mou. » Metaballe, phēsi, tas epikeimenas tǭ laǭ sou symphoras; kai hoion tini dexią, tę̄ sę̄ kēdemonią keimenous anastēson; [hoti de dexia tou Theou kai Patros ho monogenēs autou Huios onomazetai, ouk amphibaloi tis tōn pisteuontōn eis auton]. Houtō prosenenkōn tēn deēsin [ ho prophētikos nous,] dechetai tēn apokrisin, kai tautēn ouk anechetai krypsai, alla pantas didaskei.
"So that your beloved may be rescued." "By this sign," he says, "you guard those dedicated to you, who because of their virtue are counted worthy of your tender love" [being made immortal through the rebirth of the washing. The prophet therefore rightly added:] "Save with your right hand and hear me." "Change the misfortunes pressing on your people," he says, "and with your care, as with a right hand, raise up those who lie fallen." [That the only-begotten Son of God the Father is called his right hand, none of those who believe in him would doubt.] Having thus offered the petition, [the prophetic mind] receives the answer, and does not bear to hide it, but teaches it to all.
59.8PG 80 80:1319
« Ὁ Θεὸς ἐλάλησεν ἐν τῷ ἁγίῳ αὐτοῦ. » Τουτέστι, διὰ τῆς τοῦ παναγίου Πνεύματος χάριτος ὀργάνῳ τῇ τοῦ προφήτου χρησαμένης " γλώττῃ. « ᾿Αγαλλιάσομαι, καὶ διαμεριῶ Σίκιμμα, καὶ τὴν κοιλάδα τῶν σκηνῶν διαμετρήσω. » Σίκιμμα, ἡ τῷ Ἰωσὴφ ὑπὸ τοῦ Ἰακὼβ καταλειφθεῖσα πόλις. Ἐν ταύτῃ δὲ ὁ Ἐφραὶμ, μετὰ τὴν διαίρεσιν τῶν φυλῶν, ἐπήξατο βασιλείαν· Κοιλάδα δὲ σκηνῶν τὴν τῶν Ἰσραηλιτῶν λέγει χώραν, ὡς ἔρημον γεγενημένην, καὶ ποιμενικὰς τηνικαῦτα σκηνὰς δεξαμένην. Ὑπισχνεῖται τοίνυν ὁ τῶν ὅλων Θεὸς, ἐπανἀγειν τοὺς γεγενημένους δορυαλώτους, καὶ τὴν πατρῴαν αὐτοῖς διανέμειν γῆν· καὶ οὕτως αὐτὴν οἰκητόρων πληρώσειν, ὡς καὶ περὶ μέτρων τοὺς ἐνοικοῦντας φιλονεικεῖν· καὶ τούτῳ κεχρημένους, τὴν τῆς γῆς ποιεῖσθαι διανομήν.
« Ho Theos elalēsen en tǭ hagiǭ autou. » Toutesti, dia tēs tou panagiou Pneumatos charitos organǭ tę̄ tou prophētou chrēsamenēs " glōttę̄. « ᾿Agalliasomai, kai diameriō Sikimma, kai tēn koilada tōn skēnōn diametrēsō. » Sikimma, hē tǭ Iōsēph hypo tou Iakōb kataleiphtheisa polis. En tautę̄ de ho Ephraim, meta tēn diairesin tōn phylōn, epēxato basileian; Koilada de skēnōn tēn tōn Israēlitōn legei chōran, hōs erēmon gegenēmenēn, kai poimenikas tēnikauta skēnas dexamenēn. Hypischneitai toinyn ho tōn holōn Theos, epanagein tous gegenēmenous doryalōtous, kai tēn patrǭan autois dianemein gēn; kai houtōs autēn oikētorōn plērōsein, hōs kai peri metrōn tous enoikountas philoneikein; kai toutǭ kechrēmenous, tēn tēs gēs poieisthai dianomēn.
"God spoke in his holy one," that is, through the grace of the all-holy Spirit, which used the prophet's tongue as an instrument. "I will exult, and I will divide Shechem and measure out the valley of tents." Shechem is the city left to Joseph by Jacob. In it Ephraim, after the division of the tribes, set up his kingdom. By the valley of tents he means the land of the Israelites, as having become desolate and having then received shepherds' tents. The God of all promises, then, to bring back those who had been taken captive and to distribute their ancestral land to them, and to fill it so with inhabitants that the dwellers would contend even about measures, and using measures would make the division of the land.
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· Ἐμός ἐστι Γαλαάδ, καὶ ἐμός ἐστι Μανασσὴς , καὶ Ἐφραίμ κραταίωσις τῆς κεφαλῆς μου. Γαλαάδ οὐ φυλῆς ὄνομα, ἀλλὰ τόπου · ὁ Μανασσὴς δὲ φυλῆς ἐπώνυμος. Τὴν δὲ Γαλααδῖτιν ἄνωθεν ἐκληρώσατο γῆν. Οἰκείαν τοίνυν λέγει καὶ τὴν φυλὴν, καὶ τὴν τούτου γῆν, καὶ τὴν ἐπάνοδον προμηνύων, καὶ τῶν χωρίων ἐκείνων τὴν οἴκησιν · καὶ τῷ Ἐφραίμ δὲ ὑπισχνεῖται τὴν προτέραν ἀποδώσειν ἰσχύν. ᾿Αντὶ δὲ τῆς κεφαλῆς μου, ὁ Σύμμαχος ἀρχῆς μου τέθεικε· ἀντὶ τοῦ, πρόμαχον αὐτὸν ὡς πάλαι καταστήσω. « Ἰούδας βασιλεύς μου. » Ἐπειδὴ γὰρ μετὰ τὴν ἐπάνοδον ἀδιαίρετοι μεμενήκασιν αἱ φυλαί· μόνον δὲ τὸν ἐξ Ἰούδα Ζοροβάβελ εἶχον ἡγεμόνα καὶ βασιλέα· εἰκότως τὸν μὲν Ἐφραὶμ κραταίωσιν κεφαλῆς, ἢ τῆς ἀρχῆς προσηγόρευσε, τὸν δὲ Ἰούδαν βασιλέα. Τὸ δὲ βασιλεύς μου, ἀντὶ τοῦ, ὑπ᾿ ἐμοῦ χειροτονούμενος βασιλεὺς, καὶ τοῦ ἐμοῦ βασιλεύων λαοῦ. Οὕτω καὶ παρὰ τῷ Ἡσαΐᾳ· « Τάδε λέγει Κύριος· Τῷ χριστῷ μου Κύρῳ,, τουτέστι, τῷ ὑπ᾿ ἐμοῦ κεχρισμένῳ [καὶ κεχειροτονημένῳ]. «Μωάβ λέβης τῆς ἐλπίδος μου.» Τοῦτο ὁ ᾿Ακύλας οὕτως ἡρμήνευσε· Μωάβ λέβης τοῦ λουτροῦ μου. Ὁ δὲ Σύρος, κάδος τῆς πλύσεώς μου. Ἐπειδὴ γὰρ ἐν τοῖς τοιούτοις σκεύεσι, καὶ τοὺς πόδας ἀπονίπτειν, καὶ τὴν τοῖς ποσὶν ἐῤῥυπωμένην ἐσθῆτα ἀποῤῥύπτειν εἰώθαμεν, τὴν ὑποταγὴν τοῦ Μωάβ διὰ τοῦ κάδου τῆς πλύσεως παρεδήλωσε. Καὶ ὁ λέβης δὲ ἐπὶ τιμωρίᾳ κεῖται παρὰ τῇ θείᾳ Γραφῇ. Οὕτω καὶ ὁ μακάριος Ἰεζεκιήλ διδάσκει, λέβητα προσταχθεὶς καλέσαι τὴν Ἱερουσαλήμ, κρέας δὲ τοὺς ἐνοικοῦντας, πῦρ δὲ τὸν Βαβυλώνιον, ζωμὸν δὲ τὴν ἀναγκαίαν τροφήν. Οὗ ἐπιλελοιπότος κατεκαίετο τὰ κρέα. Οὕτω καὶ ὁ μακάριος Ἱερεμίας λέβητα ὑποκαιόμενον εἶδεν· καὶ τὸ πρόσωπον αὐτοῦ ἀπὸ προσώπου βοῤῥᾶ. Λέγει τοίνυν, ὅτι καὶ Μανασσὴς τὴν οἰκείαν ἀπολήψεται γῆν· καὶ ὁ Ἐφραὶμ τὴν προτέραν ἀνακτήσεται δύναμιν· καὶ ὁ Ἰούδας πάντων ἀναγορευθήσεται βασιλεύς · Μωαβίται δὲ αὐτοῖς ὑποταγήσονται, τὴν ἄμαχον αὐτῶν θεώμενοι ῥώμην. Οὐ μόνον δὲ ἐκεῖνοι, ἀλλὰ καὶ Ἰδουμαῖοι, καὶ ἀλλόφυλοι. · Ἐπὶ τὴν Ἰδουμαίαν ἐκτενῶ τὸ ὑπόδημά μου. Ἐμοὶ ἀλλόφυλοι ὑπετάγησαν.» [ Οὐκ ἂν δὲ διαμάρτοι τις θεωρήσας λέβητα μὲν τὴν θείαν κολυμβήθραν τιμωροῦσαν μὲν καὶ καταφλέγουσαν καὶ ἐξαφανίζουσαν τὴν ἁμαρτίαν, ἀναζωπυροῦσαν δὲ τῷ θείῳ Πνεύματι καὶ ἀναπλάττουσαν καὶ ἀποτρίβουσαν τὸν βρότον, εἴ τ᾽ οὖν τὸν ῥύπον τῶν πλημμελειῶν τῶν δι᾿ αὐτῆς ἀνακαινιζομένων. Καὶ τὸ, « Ἐπὶ τὴν Ἰδουμαίαν ἐκτενῶ τὸ ὑπόδημά μου, » Οὐ μόνον βαδίσω, φησί ὁ ἐκ Δαβὶδ Κύριος τῆς δόξης, ἐπὶ τὴν Ἰδουμαίαν, ἀλλ᾿ ὡσανεὶ δι᾽ ὑποδημάτων ἐμῶν διὰ τῶν θείων ἀποστόλων τὸ τῆς χάριτος Εὐαγγέλιον κηρύξω · οὐκ ἐν αὐτῇ μόνον, ἀλλὰ καὶ ἐν πᾶσι τοῖς ἔθνεσιν. ] Πρὸς γὰρ τοῖς Μωαβίταις, καὶ τοὺς Ιδουμαίους δουλώσομαι, καὶ τοὺς ἀλλοφύλους ὑποταγῆναι καταναγκάσω. ᾿Αλλοφύλους μέντοι καλεῖ τοὺς Παλαιστινοὺς ἡ θεία Γραφή, οὐχ ὡς τῶν ἄλλων ἐθνῶν ὁμοφύλων ὄντων, ἀλλ᾽ ὡς τῶν ἄλλων μὲν ἀφεστηκότων, τούτων δὲ οὐ μόνον ὁμόρων ὄντων, ἀλλὰ καὶ μεταξὺ κατοικούντων. Οὕτως Ἰεβουσαῖοι τὴν Ἱερουσαλὴμ ᾤκησαν ἐπὶ πλεῖστον · οὕτως Γαβαωνίται τὴν Γαβαώ · καὶ Γαζαῖοι δὲ, καὶ Ἀσκαλωνίται, καὶ οἱ ἄλλοι πλησίον ᾤκουν. Καὶ ταῦτα σαφέστερον αἱ Ιστορίαι διδάσκουσιν. Οὕτω ταῦτα ὑπὸ τοῦ Θεοῦ τῶν ὅλων διδαχθεὶς ὁ προφήτης, ἰδεῖν ἐφίεται τοῦ λαοῦ τὴν μετὰ τὴν ἐπάνοδον εὐκληρίαν· καί φησιν ·
; Emos esti Galaad, kai emos esti Manassēs , kai Ephraim krataiōsis tēs kephalēs mou. Galaad ou phylēs onoma, alla topou ; ho Manassēs de phylēs epōnymos. Tēn de Galaaditin anōthen eklērōsato gēn. Oikeian toinyn legei kai tēn phylēn, kai tēn toutou gēn, kai tēn epanodon promēnyōn, kai tōn chōriōn ekeinōn tēn oikēsin ; kai tǭ Ephraim de hypischneitai tēn proteran apodōsein ischyn. ᾿Anti de tēs kephalēs mou, ho Symmachos archēs mou tetheike; anti tou, promachon auton hōs palai katastēsō. « Ioudas basileus mou. » Epeidē gar meta tēn epanodon adiairetoi memenēkasin hai phylai; monon de ton ex Iouda Zorobabel eichon hēgemona kai basilea; eikotōs ton men Ephraim krataiōsin kephalēs, ē tēs archēs prosēgoreuse, ton de Ioudan basilea. To de basileus mou, anti tou, hyp᾿ emou cheirotonoumenos basileus, kai tou emou basileuōn laou. Houtō kai para tǭ Hēsaïą; « Tade legei Kyrios; Tǭ christǭ mou Kyrǭ,, toutesti, tǭ hyp᾿ emou kechrismenǭ [kai kecheirotonēmenǭ]. «Mōab lebēs tēs elpidos mou.» Touto ho ᾿Akylas houtōs hērmēneuse; Mōab lebēs tou loutrou mou. Ho de Syros, kados tēs plyseōs mou. Epeidē gar en tois toioutois skeuesi, kai tous podas aponiptein, kai tēn tois posin errhypōmenēn esthēta aporrhyptein eiōthamen, tēn hypotagēn tou Mōab dia tou kadou tēs plyseōs paredēlōse. Kai ho lebēs de epi timōrią keitai para tę̄ theią Graphę̄. Houtō kai ho makarios Iezekiēl didaskei, lebēta prostachtheis kalesai tēn Hierousalēm, kreas de tous enoikountas, pyr de ton Babylōnion, zōmon de tēn anankaian trophēn. Hou epileloipotos katekaieto ta krea. Houtō kai ho makarios Hieremias lebēta hypokaiomenon eiden; kai to prosōpon autou apo prosōpou borrha. Legei toinyn, hoti kai Manassēs tēn oikeian apolēpsetai gēn; kai ho Ephraim tēn proteran anaktēsetai dynamin; kai ho Ioudas pantōn anagoreuthēsetai basileus ; Mōabitai de autois hypotagēsontai, tēn amachon autōn theōmenoi rhōmēn. Ou monon de ekeinoi, alla kai Idoumaioi, kai allophyloi. ; Epi tēn Idoumaian ektenō to hypodēma mou. Emoi allophyloi hypetagēsan.» [ Ouk an de diamartoi tis theōrēsas lebēta men tēn theian kolymbēthran timōrousan men kai kataphlegousan kai exaphanizousan tēn hamartian, anazōpyrousan de tǭ theiǭ Pneumati kai anaplattousan kai apotribousan ton broton, ei t᾽ oun ton rhypon tōn plēmmeleiōn tōn di᾿ autēs anakainizomenōn. Kai to, « Epi tēn Idoumaian ektenō to hypodēma mou, » Ou monon badisō, phēsi ho ek Dabid Kyrios tēs doxēs, epi tēn Idoumaian, all᾿ hōsanei di᾽ hypodēmatōn emōn dia tōn theiōn apostolōn to tēs charitos Euangelion kēryxō ; ouk en autę̄ monon, alla kai en pasi tois ethnesin. ] Pros gar tois Mōabitais, kai tous Idoumaious doulōsomai, kai tous allophylous hypotagēnai katanankasō. ᾿Allophylous mentoi kalei tous Palaistinous hē theia Graphē, ouch hōs tōn allōn ethnōn homophylōn ontōn, all᾽ hōs tōn allōn men aphestēkotōn, toutōn de ou monon homorōn ontōn, alla kai metaxy katoikountōn. Houtōs Iebousaioi tēn Hierousalēm ǭkēsan epi pleiston ; houtōs Gabaōnitai tēn Gabaō ; kai Gazaioi de, kai Askalōnitai, kai hoi alloi plēsion ǭkoun. Kai tauta saphesteron hai Istoriai didaskousin. Houtō tauta hypo tou Theou tōn holōn didachtheis ho prophētēs, idein ephietai tou laou tēn meta tēn epanodon euklērian; kai phēsin ;
"Gilead is mine, and Manasseh is mine, and Ephraim is the strength of my head." Gilead is the name not of a tribe but of a place; Manasseh is the name of a tribe, which long ago received the land of Gilead by lot. He calls his own, then, both the tribe and its land, announcing beforehand the return and the settlement of those places; and to Ephraim he promises to give back his former strength. For "my head" Symmachus put "my rule," that is, "I will make him champion as of old." "Judah is my king." For since after the return the tribes remained undivided, and they had as leader and king only Zerubbabel of Judah, he fittingly called Ephraim the strength of his head, or of his rule, and Judah king. "My king" means "king appointed by me and reigning over my people." So too in Isaiah: "Thus says the Lord to my anointed Cyrus," that is, to the one anointed [and appointed] by me. "Moab is the cauldron of my hope." Aquila rendered this thus: "Moab is the cauldron of my washing," and the Syriac, "the basin of my washing." For since in such vessels we usually wash our feet and wash out the clothing soiled by our feet, he indicated the subjection of Moab by the washbasin. And the cauldron in the divine Scripture stands for punishment. So the blessed Ezekiel teaches, commanded to call Jerusalem a cauldron, the inhabitants meat, the Babylonian fire, and the broth the necessary food, which failing, the meat was burned. So too the blessed Jeremiah saw a cauldron heated, with its face from the face of the north. He says, then, that Manasseh will receive back his own land, Ephraim will recover his former power, Judah will be proclaimed king of all, and the Moabites will be subjected to them, seeing their invincible strength; and not they alone, but also the Idumeans and the foreigners. "Over Idumea I will stretch out my shoe; the foreigners have been subjected to me." [One would not go wrong to see the cauldron as the divine font, which punishes, burns up, and destroys sin, but rekindles by the divine Spirit and refashions and rubs off the corruption, that is, the filth of the offenses of those renewed through it. And "Over Idumea I will stretch out my shoe": "Not only will I walk," says the Lord of glory who is from David, "to Idumea, but as through my shoes, through the divine apostles, I will proclaim the Gospel of grace, not in it alone but in all the nations."] "For besides the Moabites I will enslave the Idumeans too and compel the foreigners to be subjected." The divine Scripture calls the Philistines foreigners, not because the other nations were of the same race, but because the others were far off, while these not only bordered on them but also lived among them. So the Jebusites long inhabited Jerusalem, the Gibeonites Gibeon, and the people of Gaza and Ashkelon and the others lived nearby. The histories teach this more clearly. Having been taught these things by the God of all, then, the prophet longs to see the good fortune of the people after the return, and says:
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« Τἰς ἀπάξει με εἰς πόλιν περιοχῆς; ἢ τίς ὁδηγήσει με ἕως τῆς Ἰδουμαίας; Οὐχὶ σὺ, ὁ Θεὸς, ὁ ἀπωσάμενος ἡμᾶς; » [ Οὐδὲ γὰρ ἦν ἑτέρου τῆς τοιαύτης ἡμᾶς ἀξιῶσαι προμηθείας.] Πόλιν περιοχῆς τὴν Ἱερουσαλήμ καλεῖ. Ταύτην ὁ Σύμμαχος πεφραγμένην· ἡρμήνευσεν. Ἐπειδὴ γὰρ ἀνάστατος ἐγεγόνει, καὶ ἐστέρητο τῶν τειχῶν, μετὰ δὲ τὴν ἐπάνοδον, τοὺς οἰκείους ἀπέλαβε περιβόλους, ἰδεῖν αὐτὴν ὁ προφήτης τετειχισμένην ποθεῖ, καὶ ἕως Ἰδουμαίας ὡς βασιλεὺς δραμεῖν, καὶ ἰδεῖν τοὺς ἀεὶ δυσμενεῖς δουλεύειν ἡναγκασμένους. Ταῦτα δὲ, φησὶ, σὺ δράσον, Κύριε, ὁ ἀπωσάμενος ἡμᾶς, καὶ τῇ τῶν Βαβυλωνίων παραδοὺς δυναστείᾳ· οὕτως τὰ ἀγαθὰ προθεσπίσας, ὑπὲρ τῶν ἀνιαρῶν ἱκετεύει. « Καὶ οὐκ ἐξελεύσῃ, ὁ Θεὸς, ἐν ταῖς δυνάμεσιν ἡμῶν. Ὁρᾶς ἡμᾶς, φησὶν, οὕτω πικρῶς πολεμουμένους, καὶ οὐ στρατηγεῖς, οὐδὲ ἀριστεύεις συνήθως. [ Διὰ δὴ ταῦτα]
« Tis apaxei me eis polin periochēs? ē tis hodēgēsei me heōs tēs Idoumaias? Ouchi sy, ho Theos, ho apōsamenos hēmas? » [ Oude gar ēn heterou tēs toiautēs hēmas axiōsai promētheias.] Polin periochēs tēn Hierousalēm kalei. Tautēn ho Symmachos pephragmenēn; hērmēneusen. Epeidē gar anastatos egegonei, kai esterēto tōn teichōn, meta de tēn epanodon, tous oikeious apelabe peribolous, idein autēn ho prophētēs teteichismenēn pothei, kai heōs Idoumaias hōs basileus dramein, kai idein tous aei dysmeneis douleuein hēnankasmenous. Tauta de, phēsi, sy drason, Kyrie, ho apōsamenos hēmas, kai tę̄ tōn Babylōniōn paradous dynasteią; houtōs ta agatha prothespisas, hyper tōn aniarōn hiketeuei. « Kai ouk exeleusę̄, ho Theos, en tais dynamesin hēmōn. Horas hēmas, phēsin, houtō pikrōs polemoumenous, kai ou stratēgeis, oude aristeueis synēthōs. [ Dia dē tauta]
"Who will lead me into the fortified city? Or who will guide me as far as Idumea? Is it not you, O God, who thrust us away?" [For it belonged to no other to count us worthy of such providence.] He calls Jerusalem the fortified city; Symmachus rendered it "fenced." For since it had been laid waste and deprived of its walls, but after the return received its own walls back, the prophet longs to see it walled, to run like a king as far as Idumea, and to see the ever-hostile foes forced to serve. "Do this, Lord," he says, "you who thrust us away and handed us over to the power of the Babylonians." Having thus foretold the good things, he entreats concerning the grievous ones: "And will you not go out, O God, with our forces?" "You see us so bitterly warred upon," he says, "and you do not lead us as general nor excel as usual." [For these reasons, then:]
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« Δὸς ἡμῖν βοήθειαν ἐκ θλίψεως, καὶ ματαία σωτηρία ἀνθρώπου.» Τὸν καὶ σύνδεσμον ἀναλλάξας ὁ Σύμμαχος, σαφέστερον τὴν ἑρμηνείαν εἰργάσατο. Ἔφη δὲ οὕτως· Δὸς ἡμῖν βοήθειαν ἐκ θλίψεως· ματαία γὰρ σωτηρία ἀνθρώπου. Ἐπάμυνον, φησὶν, διακειμένοις κακῶς· σοὶ γὰρ μόνῳ δυνατὸν διαλύσαι τὰς συμφοράς· αἱ δὲ τῶν ἀνθρώπων ἐπικουρίαι, σοῦ μὴ ὄντος, μάταιοι. Διὸ εἰκότως ἐπήγαγεν·
« Dos hēmin boētheian ek thlipseōs, kai mataia sōtēria anthrōpou.» Ton kai syndesmon anallaxas ho Symmachos, saphesteron tēn hermēneian eirgasato. Ephē de houtōs; Dos hēmin boētheian ek thlipseōs; mataia gar sōtēria anthrōpou. Epamynon, phēsin, diakeimenois kakōs; soi gar monǭ dynaton dialysai tas symphoras; hai de tōn anthrōpōn epikouriai, sou mē ontos, mataioi. Dio eikotōs epēgagen;
"Give us help from affliction, and vain is the salvation of man." Symmachus, changing the connective "and," made the rendering clearer. He said thus: "Give us help from affliction; for vain is the salvation of man." "Defend those in a bad state," he says; "for you alone can undo the misfortunes; but the help of human beings, without you, is vain." Therefore he fittingly added:
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« Ἐν τῷ Θεῷ ποιήσομεν δύναμιν. » [ ᾿Αντὶ τοῦ, ἐπ' αὐτὸν ἐπιστρέψωμεν, καὶ αὐτῷ λατρεύσαντες κηδεμόνα αὐτὸν ὁρισώμεθα.] « Καὶ αὐτὸς ἐξουδενώσει τοὺς θλίβοντας ἡμᾶς. » Τὴν αὐτοῦ, φησὶν, ἐπικαλεσώμεθα πρόνοιαν, καὶ ταύτῃ θαῤῥήσωμεν· αὕτη γὰρ ἀρκεῖ μόνη λῦσαι τὰ χαλεπά, καὶ τῶν· πολεμούντων ἡμῖν καταλῦσαι τὴν δυναστείαν.
« En tǭ Theǭ poiēsomen dynamin. » [ ᾿Anti tou, ep' auton epistrepsōmen, kai autǭ latreusantes kēdemona auton horisōmetha.] « Kai autos exoudenōsei tous thlibontas hēmas. » Tēn autou, phēsin, epikalesōmetha pronoian, kai tautę̄ tharrhēsōmen; hautē gar arkei monē lysai ta chalepa, kai tōn; polemountōn hēmin katalysai tēn dynasteian.
"In God we shall do valiantly." [That is, let us turn back to him, and serving him let us take him as our protector.] "And he will set at nought those who afflict us." "Let us call on his providence," he says, "and trust in it; for it alone suffices to undo our hardships and to destroy the power of those who war on us."
Chapter 60
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« Εἰς τὸ τέλος, ἐν ὕμνοις τῷ Δαβίδ. » Τῷ τέλει τοῦ προγεγραμμένου ψαλμοῦ ἀκολουθεῖ τοῦδε τοῦ ψαλμοῦ τὸ προοίμιον. Εἰρηκὼς γὰρ, « Ἐν τῷ Θεῷ ποιήσομεν δύναμιν, καὶ αὐτὸς ἐξουδενώσει τοὺς θλίβοντας ἡμᾶς, » διδάσκει τὸν ἐν τῇ αἰχμαλωσίᾳ λαὸν, ὁποίαν προσήκει προσενεγκεῖν τῷ Θεῷ προσευχήν. [Προλέγει δὲ καὶ τοῦ Δεσπότου Χριστοῦ τοῦ Θεοῦ ἡμῶν τὴν δι᾽ ἡμᾶς οἰκονομίαν καὶ τὴν ἐπιστροφὴν τοῦ ἐξ ἐθνῶν λαοῦ.]
« Eis to telos, en hymnois tǭ Dabid. » Tǭ telei tou progegrammenou psalmou akolouthei toude tou psalmou to prooimion. Eirēkōs gar, « En tǭ Theǭ poiēsomen dynamin, kai autos exoudenōsei tous thlibontas hēmas, » didaskei ton en tę̄ aichmalōsią laon, hopoian prosēkei prosenenkein tǭ Theǭ proseuchēn. [Prolegei de kai tou Despotou Christou tou Theou hēmōn tēn di᾽ hēmas oikonomian kai tēn epistrophēn tou ex ethnōn laou.]
"To the end; in hymns; for David." The opening of this psalm follows on the end of the psalm written before it. For having said, "In God we shall do valiantly, and he will set at nought those who afflict us," he teaches the people in captivity what prayer they ought to offer to God. [He also foretells the dispensation for our sake of Christ the Lord our God and the conversion of the people from the nations.]
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« Εἰσάκουσον, ὁ Θεὸς, τῆς δεήσεώς μου· πρόσχες τῇ προσευχῇ μου. » Δέξαι μου, φησὶν, τὴν ἱκετείαν, ὦ Δέσποτα, καὶ εὐμενῶς ἄκουσον τῶν τῆς προσευχῆς μου ῥημάτων. [Ταῦτα δὲ δικαίως εἴποι καὶ πᾶς ὅστις ἂν τῶν ἀνθρώπων περιστάσει περιπέσοι · διὰ τούτων ἀντιβολῶν δεκτὴν γενέσθαι τὴν ἱκετείαν καὶ τῆς ἐκεῖθεν προμηθείας ἀξιοῦσθαι.] Εἶτα διδάσκει τίνες οἱ εὐχόμενοι.
« Eisakouson, ho Theos, tēs deēseōs mou; prosches tę̄ proseuchę̄ mou. » Dexai mou, phēsin, tēn hiketeian, ō Despota, kai eumenōs akouson tōn tēs proseuchēs mou rhēmatōn. [Tauta de dikaiōs eipoi kai pas hostis an tōn anthrōpōn peristasei peripesoi ; dia toutōn antibolōn dektēn genesthai tēn hiketeian kai tēs ekeithen promētheias axiousthai.] Eita didaskei tines hoi euchomenoi.
"Hear, O God, my supplication; attend to my prayer." "Receive my supplication, Master," he says, "and listen kindly to the words of my prayer." [Anyone among people who falls into hardship might justly say these words too, imploring by them that his supplication be accepted and that he be counted worthy of providence from there.] Then he teaches who those praying are.
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« ᾿Ἀπὸ τῶν περάτων τῆς γῆς πρὸς σὲ ἐκέκραξα. Ἐπειδὴ γὰρ πολλοῖς σταθμοῖς ἡ Βαβυλὼν τῆς Παλαιστίνης ἀφέστηκε, τὰς ἐσχατιὰς ὑπελάμβανον τῆς οἰκουμένης οἰκεῖν οἱ ἐξανδραποδισθέντες, κἀκείνην ἠναγκασμένοι τὴν γῆν οἰκεῖν. • Ἐν τῷ ἀκηδιάσαι τὴν καρδίαν μου ἐν πέτρᾳ ὕψωσὰς με. » Ἵκετεύω δέ σε τῆς παρὰ σοῦ ψυχαγωγίας τυχεῖν. Ὀδυνώμενος γὰρ, καὶ τὰς ἐπικειμένας ὀλοφυρόμενος συμφορὰς, τῆς σῆς ἐπικουρίας ἀπήλαυσα, καὶ τῶν πολεμίων ὑπέρτερος ἐγενόμην. [ Εἴρηται δὲ τοῦτο ἐκ προσώπου μὲν τῶν ἀνδραποδισθέντων ἀπὸ τῆς Ἱερουσαλήμ ἐν τῇ Βαβυλῶνι καὶ τυχόντων τῆς ἀνακλήσεως · ἁρμόττει δὲ καὶ ἑκάστῳ τῷ διὰ μετανοίας τὴν ἑαυτοῦ πραγματευομένῳ σωτηρίαν, καὶ μηκέτι περὶ τῆς ἀτραποῦ βαδίζοντι, ἀλλὰ τὴν μόνην καὶ ἀκλινῆ βαδίζοντι ὁδόν · καὶ δῆλον διὰ τῶν ἑξῆς.] « Ωδήγησάς με. Ὅτι ἐγενήθης ἐλπίς μου· πύργος ἰσχύος, ἀπὸ προσώπου ἐχθροῦ. » Τῆς σῆς προνοίας μετασχεῖν ἐλπίσας, οὐ διήμαρτον τῆς ἐλπίδος· ἐγένου γάρ μου καὶ ποδηγὸς, καὶ πύργος ἰσχυρός. Διὰ γὰρ τῆς σῆς κηδεμονίας τὰς τῶν ἐχθρῶν ἐπιβουλὰς διαδρὰς, τεύξομαι τῆς ἐπανόδου.
« ᾿Apo tōn peratōn tēs gēs pros se ekekraxa. Epeidē gar pollois stathmois hē Babylōn tēs Palaistinēs aphestēke, tas eschatias hypelambanon tēs oikoumenēs oikein hoi exandrapodisthentes, kakeinēn ēnankasmenoi tēn gēn oikein. • En tǭ akēdiasai tēn kardian mou en petrą hypsōsas me. » Hiketeuō de se tēs para sou psychagōgias tychein. Odynōmenos gar, kai tas epikeimenas olophyromenos symphoras, tēs sēs epikourias apēlausa, kai tōn polemiōn hyperteros egenomēn. [ Eirētai de touto ek prosōpou men tōn andrapodisthentōn apo tēs Hierousalēm en tę̄ Babylōni kai tychontōn tēs anaklēseōs ; harmottei de kai hekastǭ tǭ dia metanoias tēn heautou pragmateuomenǭ sōtērian, kai mēketi peri tēs atrapou badizonti, alla tēn monēn kai aklinē badizonti hodon ; kai dēlon dia tōn hexēs.] « Ōdēgēsas me. Hoti egenēthēs elpis mou; pyrgos ischyos, apo prosōpou echthrou. » Tēs sēs pronoias metaschein elpisas, ou diēmarton tēs elpidos; egenou gar mou kai podēgos, kai pyrgos ischyros. Dia gar tēs sēs kēdemonias tas tōn echthrōn epiboulas diadras, teuxomai tēs epanodou.
"From the ends of the earth I cried to you." Since Babylon is many stages distant from Palestine, those enslaved supposed they lived at the extremities of the world, being forced to live in that land. "When my heart was despondent, you lifted me up on a rock." "I entreat you to obtain comfort from you. For grieving and lamenting the misfortunes pressing on me, I enjoyed your help and became superior to my enemies." [This is said in the person of those enslaved from Jerusalem in Babylon who obtained their recall; but it fits also each one who works out his own salvation through repentance and no longer walks on byways but on the one unswerving road; and this is plain from what follows.] "You guided me. For you became my hope, a tower of strength from the face of the enemy." "Having hoped to share in your providence, I was not cheated of my hope; for you became both my guide and a strong tower. For through your care I escaped the plots of my enemies and will obtain the return."
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« Παροικήσω ἐν τῷ σκηνώματί σου εἰς τοὺς αἰῶνας · σκεπασθήσομαι ἐν τῇ σκέπῃ τῶν πτερύγων σου. • Σκήνωμα τοῦ Θεοῦ τὴν Ἱερουσαλήμ ὀνομάζει. Ἐν ἐκείνῃ γὰρ ἐποιεῖτο τὴν πρὸς αὐτοὺς ἐπιφάνειαν. Λέγει τοίνυν, ὅτι Τῆς ἐπανόδου τετυχηκώς, ἐνδελεχῶς τῷ σῷ προσεδρεύσω νεῷ, καὶ τῆς παρὰ σοῦ προνοίας ἀπολαύσω. Πτέρυγας γὰρ τὴν τοῦ Θεοῦ κηδεμονίαν καλεῖ. Τὸ δὲ εἰς τοὺς αἰῶνας, ἀντὶ τοῦ διηνεκῶς τέθεικεν».
« Paroikēsō en tǭ skēnōmati sou eis tous aiōnas ; skepasthēsomai en tę̄ skepę̄ tōn pterygōn sou. • Skēnōma tou Theou tēn Hierousalēm onomazei. En ekeinę̄ gar epoieito tēn pros autous epiphaneian. Legei toinyn, hoti Tēs epanodou tetychēkōs, endelechōs tǭ sǭ prosedreusō neǭ, kai tēs para sou pronoias apolausō. Pterygas gar tēn tou Theou kēdemonian kalei. To de eis tous aiōnas, anti tou diēnekōs tetheiken».
"I will sojourn in your tent forever; I will be sheltered in the shelter of your wings." He names Jerusalem the tent of God; for in it he made his appearing to them. He says, then: "Having obtained the return, I will attend your temple continually and enjoy your providence." For he calls God's care wings. He put "forever" for "continually."
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«Ὅτι σὺ, ὁ Θεὸς, εἰσήκουσας τῶν εὐχῶν μου· ἔδωκας κληρονομίαν τοῖς φοβουμένοις τὸ ὄνομά σου.» Ὑμνῶ δὲ σε διαπαντὸς, ἐπειδὴ τὰς ἐμὰς δεξάμενος ἱκετείας, τὴν ἐπαγγελθεῖσαν τοῖς προγόνοις ἡμῶν κληρονομίαν ἡμῖν τοῖς ἐκείνων ἐκγόνοις ἀπέδωκας. Ταῦτα δὲ λέγουσιν εὐθὺς ἁψάμενοι τῆς ὁδοῦ. Ἰστέον μέντοι, ὅτι καὶ τῆς ἀληθοῦς κληρονομίας αἰνίγματα ἔχει τὰ προκείμενα ῥήματα κληρονομία δὲ ἀληθὴς, ἡ αἰώνιος ζωή, περὶ ἧς ἔφη ὁ Δεσπότης Χριστὸς τοῖς ἐκ δεξιῶν ἀμνοῖς· « Δεῦτε οἱ εὐλογημένοι τοῦ Πατρός μου· κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν πρὸ καταβολῆς κόσμου. » Ταύτην τὴν κληρονομίαν τοῖς φοβουμένοις αὐτὸν δώσειν ὁ Δεσπότης ὑπέσχετο· καὶ τούτοις δὲ ὡς ἐν τύπῳ τὴν ἐπηγγελμένην ἀπέδωκε γῆν.
«Hoti sy, ho Theos, eisēkousas tōn euchōn mou; edōkas klēronomian tois phoboumenois to onoma sou.» Hymnō de se diapantos, epeidē tas emas dexamenos hiketeias, tēn epangeltheisan tois progonois hēmōn klēronomian hēmin tois ekeinōn ekgonois apedōkas. Tauta de legousin euthys hapsamenoi tēs hodou. Isteon mentoi, hoti kai tēs alēthous klēronomias ainigmata echei ta prokeimena rhēmata klēronomia de alēthēs, hē aiōnios zōē, peri hēs ephē ho Despotēs Christos tois ek dexiōn amnois; « Deute hoi eulogēmenoi tou Patros mou; klēronomēsate tēn hētoimasmenēn hymin basileian pro katabolēs kosmou. » Tautēn tēn klēronomian tois phoboumenois auton dōsein ho Despotēs hypescheto; kai toutois de hōs en typǭ tēn epēngelmenēn apedōke gēn.
"For you, O God, have heard my vows; you have given an inheritance to those who fear your name." "I hymn you continually, since, having received my supplications, you gave back to us, the descendants of our forefathers, the inheritance promised to them." They say this as soon as they have set out on the road. One should know, however, that the present words also contain riddles of the true inheritance. The true inheritance is eternal life, of which Christ the Lord spoke to the lambs on the right: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." This inheritance the Master promised to give to those who fear him; and to these he gave back the promised land as in a type.
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« Ἡμέρας ἐφ' ἡμέρας τοῦ βασιλέως προσθήσεις · τὰ ἔτη αὐτοῦ ἕως ἡμέρας γενεᾶς καὶ γενεᾶς. Διαμενεῖ εἰς τὸν αἰῶνα ἐνώπιον τοῦ Θεοῦ. » Οὕτως ἱκετεύσαντες, καὶ τὰς αἰτήσεις δεξάμενοι, καὶ χάριν ὑπὲρ τούτων ὁμολογήσαντες, ἀντιβολοῦσι τὸν Θεὸν, τὸν δοθέντα αὐτοῖς ἐπὶ πλεῖστον διαφυλάξαι βασιλέα. Τηνικαῦτα δὲ αὐτῶν ἐβασίλευε Ζοροβάβελ· ἀλλ' οὐχ ἁρμόττει αὐτῷ πάντα τὰ τῆς προφητείας ῥητά. Τὸ μὲν γὰρ, « Ἡμέρας ἐφ᾽ ἡμέρας τοῦ βασιλέως προσθήσεις, » ἁρμόττει κάκείνῳ· τὰ δὲ λοιπὰ, οὐκ ἔτι· ἀλλὰ τῷ ἐξ ἐκείνου κατὰ σάρκα διὰ πολλὴν φιλανθρωπίαν γενομένῳ, ὡς οἶδεν αὐτός. Ἐπ' ἐκείνου γὰρ ἀληθεύει τῆς προφητείας τὰ ῥήματα· « Τὰ ἔτη αὐτοῦ ἕως ἡμέρας γενεᾶς καὶ γενεᾶς· διαμενεῖ εἰς τὸν αἰῶνα ἐνώπιον τοῦ Θεοῦ. » Οὐδὲ γὰρ ἀρχὴν ἡμερῶν ἐδέξατο, οὐδὲ τέλος ὑπομενεῖ. Εἰ γὰρ καὶ ἄνθρωπος γενόμενος ὑπὲρ ἡμῶν κατεδέξατο θάνατον, ἀλλὰ τὰ ἔτη αὐτοῦ ἕως ἡμέρας γενεᾶς καὶ γενεᾶς. Ἐν ἀρχῇ γὰρ ἦν, καὶ πρὸς τὸν Θεὸν ἦν, καὶ Θεὸς ἦν. [Τὸ δὲ ἐνώπιον τοῦ Θεοῦ, ἀντὶ τοῦ, σὺν Πατρὶ ἀεὶ συνυπάρχων. ] Πρὸς ἐκεῖνον γὰρ ὁ αὐτὸς προφήτης ἐν τῷ ἑκατοστῷ καὶ πρώτῳ ψαλμῷ ἔφη • Σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν. » [ Ὁρᾷς, ὅτι ὡς συνυπάρχων ἔχει καὶ ἀτελεύτητον τὴν βασιλείαν ὁ ὑπὲρ ἡμῶν σταυρὸν καὶ θάνατον καταδεξάμενος. Τύπος μέντοι καὶ Ζοροβάβελ τοῦ Δεσπότου Χριστοῦ . Ὥσπερ γὰρ ἐκεῖνος τὴν ἀπὸ Βαβυλῶνος αἰχμαλωσίαν εἰς τὴν πατρώαν ἐπανήγαγε γῆν· οὕτως ὁ Δεσπότης Χριστὸς ἅπασαν τῶν ἀνθρώπων φύσιν γεγενημένην αἰχμάλωτον [διὰ τῆς παραβάσεως τοῦ πρώτου ἀνθρώπου] εἰς τὴν προτέραν εὐγένειαν ἐπανήγαγε [ καταργήσας γὰρ ἐπὶ τοῦ σταυροῦ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τουτέστι τὸν διάβολον], καὶ καταλύσας τοῦ θανάτου τὸ κράτος, τοῖς ὑπ᾿ ἐκείνῳ τελοῦσι τὴν ζωὴν ἀπέδωκεν. [ Αὐτοῦ γάρ ἐστι φωνή· « Ἐγώ εἰμι ἡ ζωὴ καὶ ἡ ἀνάστασις καὶ ὁ τρώγων με ζήσεται ἐν ἐμοί. » ] « Ἔλεος καὶ ἀλήθειαν αὐτοῦ τίς ἐκζητήσει; » Τις γὰρ, φησὶν, ἱκανὸς τὸν κεκριμένον · καὶ δίκαιον τοῦ Θεοῦ ἔλεον καταμαθεῖν ἀκριβῶς; τὰ γὰρ κρίματα αὐτοῦ ἄβυσσος πολλή.
« Hēmeras eph' hēmeras tou basileōs prosthēseis ; ta etē autou heōs hēmeras geneas kai geneas. Diamenei eis ton aiōna enōpion tou Theou. » Houtōs hiketeusantes, kai tas aitēseis dexamenoi, kai charin hyper toutōn homologēsantes, antibolousi ton Theon, ton dothenta autois epi pleiston diaphylaxai basilea. Tēnikauta de autōn ebasileue Zorobabel; all' ouch harmottei autǭ panta ta tēs prophēteias rhēta. To men gar, « Hēmeras eph᾽ hēmeras tou basileōs prosthēseis, » harmottei kakeinǭ; ta de loipa, ouk eti; alla tǭ ex ekeinou kata sarka dia pollēn philanthrōpian genomenǭ, hōs oiden autos. Ep' ekeinou gar alētheuei tēs prophēteias ta rhēmata; « Ta etē autou heōs hēmeras geneas kai geneas; diamenei eis ton aiōna enōpion tou Theou. » Oude gar archēn hēmerōn edexato, oude telos hypomenei. Ei gar kai anthrōpos genomenos hyper hēmōn katedexato thanaton, alla ta etē autou heōs hēmeras geneas kai geneas. En archę̄ gar ēn, kai pros ton Theon ēn, kai Theos ēn. [To de enōpion tou Theou, anti tou, syn Patri aei synyparchōn. ] Pros ekeinon gar ho autos prophētēs en tǭ hekatostǭ kai prōtǭ psalmǭ ephē • Sy de ho autos ei, kai ta etē sou ouk ekleipsousin. » [ Horąs, hoti hōs synyparchōn echei kai ateleutēton tēn basileian ho hyper hēmōn stauron kai thanaton katadexamenos. Typos mentoi kai Zorobabel tou Despotou Christou . Hōsper gar ekeinos tēn apo Babylōnos aichmalōsian eis tēn patrōan epanēgage gēn; houtōs ho Despotēs Christos hapasan tōn anthrōpōn physin gegenēmenēn aichmalōton [dia tēs parabaseōs tou prōtou anthrōpou] eis tēn proteran eugeneian epanēgage [ katargēsas gar epi tou staurou ton to kratos echonta tou thanatou, toutesti ton diabolon], kai katalysas tou thanatou to kratos, tois hyp᾿ ekeinǭ telousi tēn zōēn apedōken. [ Autou gar esti phōnē; « Egō eimi hē zōē kai hē anastasis kai ho trōgōn me zēsetai en emoi. » ] « Eleos kai alētheian autou tis ekzētēsei? » Tis gar, phēsin, hikanos ton kekrimenon ; kai dikaion tou Theou eleon katamathein akribōs? ta gar krimata autou abyssos pollē.
"You will add days upon days to the king; his years to the day of generation and generation. He will remain forever before God." Having so entreated, received their requests, and confessed thanks for them, they implore God to preserve for a very long time the king given them. At that time Zerubbabel was reigning over them; but not all the words of the prophecy fit him. "You will add days upon days to the king" fits him too; but the rest no longer, but rather the one who came from him according to the flesh through great love for humankind, as he himself knows. For in him the words of the prophecy are true: "His years to the day of generation and generation; he will remain forever before God." For he received no beginning of days nor will he undergo an end. For even if, having become man for us, he accepted death, yet his years are to the day of generation and generation. For in the beginning he was, and he was with God, and he was God. ["Before God" means "always coexisting with the Father."] For to him the same prophet said in the hundred and first psalm, "But you are the same, and your years will not fail." [You see that, as coexisting, the one who accepted cross and death for us has an endless kingdom too. Zerubbabel, however, is a type of Christ the Lord. For as he brought back the captivity from Babylon to their ancestral land, so Christ the Lord brought back the whole of human nature, which had become captive (through the transgression of the first man), to its former nobility (for on the cross he abolished the one who has the power of death, that is, the devil); and having destroyed the power of death, he gave back life to those who were under it. (For his is the voice, "I am the life and the resurrection, and the one who eats me will live in me.")] "His mercy and truth, who will search them out?" "For who," he says, "is able to understand exactly God's discerning and just mercy? For his judgments are a great deep."
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« Οὕτως ψαλῶ τῷ ὀνόματί σου εἰς τοὺς αἰῶνας, τοῦ ἀποδοῦναί με τὰς εὐχάς μου ἡμέραν ἐξ ἡμέρας. » ᾿Αεί σε γὰρ ὑμνήσω· καθ' ἑκάστην τὰς σὰς διηγήσομαι χάριτας · καὶ τὰς ὑποσχέσεις οὐ ψεύσομαι· εὐχὰς γὰρ τὰς ὑποσχέσεις καλεῖ.
« Houtōs psalō tǭ onomati sou eis tous aiōnas, tou apodounai me tas euchas mou hēmeran ex hēmeras. » ᾿Aei se gar hymnēsō; kath' hekastēn tas sas diēgēsomai charitas ; kai tas hyposcheseis ou pseusomai; euchas gar tas hyposcheseis kalei.
"So I will sing psalms to your name forever, that I may pay my vows day by day." "For I will always hymn you; each day I will recount your favors and will not prove false to my promises"; for he calls promises vows.
Chapter 61
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« Εἰς τὸ τέλος, ὑπὲρ Ἰδιθούμ, ψαλμὸς τῷ Δαβίδ. » Ὁ δὲ Σύμμαχος οὕτως ἡρμήνευσεν· Ἐπινίκιος διὰ Ἰδιθοὺμ, ᾠδὴ εἰς Δαβίδ. Δηλοῖ τοίνυν, ὡς τοῦ μακαρίου μὲν Δαβὶδ ὁ ψαλμὸς, ᾔδετο δὲ ὑπὸ τοῦ Ἰδιθούμ. Ὡς γὰρ χοροῦ προστατῶν ἐν τῷ θείῳ ναῷ ὕμνει τὸν τῶν ὅλων Θεὸν, φησι τῶν Παραλειπομένων ἡ βίβλος. Προθεσπίζει δὲ ὁ ψαλμὸς τὰς Μακεδονικὰς ἐπαναστάσεις, καὶ τὰς Αντιόχου τοῦ Ἐπιφανοῦς κατὰ τῶν Μακκαβαίων ἐπιβουλάς· καὶ διδάσκει τοὺς εὐσεβείας ἀθλητὰς, ὁποίοις προσήκει χρήσασθαι λογισμοῖς ἐν τῷ τῶν ἐναντίων καιρῷ.
« Eis to telos, hyper Idithoum, psalmos tǭ Dabid. » Ho de Symmachos houtōs hērmēneusen; Epinikios dia Idithoum, ǭdē eis Dabid. Dēloi toinyn, hōs tou makariou men Dabid ho psalmos, ę̄deto de hypo tou Idithoum. Hōs gar chorou prostatōn en tǭ theiǭ naǭ hymnei ton tōn holōn Theon, phēsi tōn Paraleipomenōn hē biblos. Prothespizei de ho psalmos tas Makedonikas epanastaseis, kai tas Antiochou tou Epiphanous kata tōn Makkabaiōn epiboulas; kai didaskei tous eusebeias athlētas, hopoiois prosēkei chrēsasthai logismois en tǭ tōn enantiōn kairǭ.
"To the end; for Jeduthun; a psalm of David." Symmachus rendered it this way: "A victory song through Jeduthun, an ode for David." It shows, then, that the psalm belongs to the blessed David but was sung by Jeduthun. For the book of Chronicles says that he, as leader of a choir, hymned the God of all in the divine temple. The psalm foretells the Macedonian uprisings and the plots of Antiochus Epiphanes against the Maccabees, and it teaches the athletes of piety what reasoning they ought to use in a time of adversity.
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« Οὐχὶ τῷ Θεῷ ὑποταγήσεται ἡ ψυχή μου;» Τὸν θεῖον παραβαίνειν καταναγκαζόμενοι νόμον, καὶ θύειν μὲν εἰδώλοις, ὑείων δὲ μεταλαμβάνειν κρεῶν, τὸν οἰκεῖον εἰς εὐσέβειαν διεγείρουσι λογισμὸν, καὶ πρὸς τὸν ὑπὲρ τῆς εὐσεβείας παραθήγουσι ζῆλον. Οὐ προτιμᾶς, φησὶν, ἁπάντων, ὦ ψυχὴ, τοῦ Θεοῦ τὴν δουλείαν; Εἶτα τὸ ἐντεῦθεν διδάσκουσι κέρδος. • Παρ᾿ αὐτῷ γὰρ τὸ σωτήριόν μου. Καὶ γὰρ αὐτὸς Θεός μου, καὶ σωτήρ μου· ἀντιλήπτωρ μου, οὐ μὴ σαλευθῶ ἐπὶ πλεῖον. » Αὕτη σοι, ὦ ψυχὴ, ἡ δουλεία παρέχει τὴν σωτηρίαν. Αὐτὸς γάρ ἐστι Θεὸς καὶ τῶν ἀγαθῶν χορηγὸς, καὶ τοὺς κλονουμένους ἐρεῖσαι δυνάμενος. Τὴν αὐτοῦ τοίνυν ἐπικουρίαν καλέσας, τῶν καταβαλεῖν πειρωμένων ἀπαλλαγήσομαι. Οὕτω τοὺς οἰκείους εἰς εὐσέβειαν πυρεύσαντες λογισμοὺς, μεταφέρουσι πρὸς τοὺς ἐναντίους τὴν γλῶτταν.
« Ouchi tǭ Theǭ hypotagēsetai hē psychē mou?» Ton theion parabainein katanankazomenoi nomon, kai thyein men eidōlois, hyeiōn de metalambanein kreōn, ton oikeion eis eusebeian diegeirousi logismon, kai pros ton hyper tēs eusebeias parathēgousi zēlon. Ou protimas, phēsin, hapantōn, ō psychē, tou Theou tēn douleian? Eita to enteuthen didaskousi kerdos. • Par᾿ autǭ gar to sōtērion mou. Kai gar autos Theos mou, kai sōtēr mou; antilēptōr mou, ou mē saleuthō epi pleion. » Hautē soi, ō psychē, hē douleia parechei tēn sōtērian. Autos gar esti Theos kai tōn agathōn chorēgos, kai tous klonoumenous ereisai dynamenos. Tēn autou toinyn epikourian kalesas, tōn katabalein peirōmenōn apallagēsomai. Houtō tous oikeious eis eusebeian pyreusantes logismous, metapherousi pros tous enantious tēn glōttan.
"Shall not my soul be subject to God?" Being forced to transgress the divine law, to sacrifice to idols and to partake of swine's flesh, they rouse their own reasoning to piety and sharpen it to zeal on piety's behalf. "Do you not prefer the service of God to everything, my soul?" he says. Then they teach the gain that comes from it: "For from him is my salvation. For he is my God and my savior; my helper; I shall not be shaken any more." "This service, my soul, gives you salvation. For he is God and the giver of good things, and he is able to prop up those who totter. So, having called upon his help, I shall be rid of those who are trying to throw me down." Having thus fired their own thoughts with zeal for piety, they turn their tongue against their adversaries.
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«Ἕως πότε ἐπιτίθεσθε ἐπ᾿ ἄνθρωπον; φονεύετε πάντες ὑμεῖς, ὡς τοίχῳ κεκλιμένῳ καὶ φραγμῷ ὠσμένῳ; » Μεθυπέρβατος δὲ ἡ τοῦ στίχου διάνοια. Ἔστι δὲ αὕτη · Μέχρι τίνος ὠμότητι καθ' ἡμῶν κέχρησθε, τὸ κοινὸν τῆς φύσεως οὐ σκοπούμενοι, ἀλλὰ καθάπερ τοῖχόν τινα κεκλιμένον, καὶ φραγμὸν ὑπ' ἀνέμου πεσεῖν κινδυνεύοντα, ὦσαι καὶ καταβαλεῖν ἐπείγεσθε, μιαιφόνον ἔχοντες γνώμην; ᾿Αντὶ τοῦ, Μὴ σφόδρα ἡμῶν, ὡς ἀσθενῶν, κατεπαίρεσθε. Ἔχομεν γὰρ ἐπίκουρον τὸν τῶν ὅλων Θεόν.
«Heōs pote epitithesthe ep᾿ anthrōpon? phoneuete pantes hymeis, hōs toichǭ keklimenǭ kai phragmǭ ōsmenǭ? » Methyperbatos de hē tou stichou dianoia. Esti de hautē ; Mechri tinos ōmotēti kath' hēmōn kechrēsthe, to koinon tēs physeōs ou skopoumenoi, alla kathaper toichon tina keklimenon, kai phragmon hyp' anemou pesein kindyneuonta, ōsai kai katabalein epeigesthe, miaiphonon echontes gnōmēn? ᾿Anti tou, Mē sphodra hēmōn, hōs asthenōn, katepairesthe. Echomen gar epikouron ton tōn holōn Theon.
"How long will you set upon a man? You murder, all of you, as at a leaning wall and a tottering fence." The sense of the verse is transposed. It is this: "How long will you treat us with cruelty, paying no regard to our common nature, but, as though we were some leaning wall and a fence in danger of falling in the wind, press on to push us and throw us down, with a bloodthirsty mind?" That is, "Do not exult too much over us as though we were weak; for we have the God of all as our helper."
61.5PG 80 80:1329
« Πλὴν τὴν τιμήν μου ἐβουλεύσαντο ἀπώσασθαι. » Ἕνα, φησὶ, σκοπὸν ἔχουσι, τῆς τοῦ Θεοῦ με γυμνῶσαι” προνοίας, ἀφ᾿ ἧς πᾶσαν ἔχω τιμήν τε καὶ εὔκλειαν. Τιμὴ γὰρ τῶν εὐσεβῶν, τὸ δουλεύειν Θεῷ· διόπερ καὶ ὁ θεσπέσιος Παῦλος πανταχοῦ δοῦλον ἑαυτὸν ὀνομάζει Χριστοῦ. « Ἔδραμον ἐν δίψῃ. » Οὐ πάρεργον δὲ ταύτην ἔχουσι τὴν ἐπιβουλήν · ἀλλὰ σὺν πάσῃ προθυμίᾳ τοῦτο ποιοῦσιν, εἰς τὸν τῆς ἀσεβείας με βόθρον καταβαλεῖν διψῶντες. Ποίαις δὲ κέχρηνται μηχαναῖς λέγει · « Τῷ στόματι αὐτῶν εὐλόγουν, καὶ καρδίᾳ αὐτῶν κατηρῶντο.» Κωτίλοις μὲν κέχρηνται λόγοις, φενακῖσαι πειρώμενοι· ἀλλ᾽ ὅλεθρον ἔνδον ἔχουσι κεκρυμμένον. Οὕτως τὰς ἐκείνων δείξαντες ἐπιβουλὰς», πάλιν ἑαυτοῖς ἐγκελεύονται καρτερεῖν, καὶ τὴν θείαν ἀναμένειν ῥοπήν.
« Plēn tēn timēn mou ebouleusanto apōsasthai. » Hena, phēsi, skopon echousi, tēs tou Theou me gymnōsai” pronoias, aph᾿ hēs pasan echō timēn te kai eukleian. Timē gar tōn eusebōn, to douleuein Theǭ; dioper kai ho thespesios Paulos pantachou doulon heauton onomazei Christou. « Edramon en dipsę̄. » Ou parergon de tautēn echousi tēn epiboulēn ; alla syn pasę̄ prothymią touto poiousin, eis ton tēs asebeias me bothron katabalein dipsōntes. Poiais de kechrēntai mēchanais legei ; « Tǭ stomati autōn eulogoun, kai kardią autōn katērōnto.» Kōtilois men kechrēntai logois, phenakisai peirōmenoi; all᾽ holethron endon echousi kekrymmenon. Houtōs tas ekeinōn deixantes epiboulas», palin heautois enkeleuontai karterein, kai tēn theian anamenein rhopēn.
"But they took counsel to thrust away my honor." "They have one aim," he says, "to strip me of God's providence, from which I have all honor and good repute." For the honor of the pious is to serve God; this is why the inspired Paul everywhere calls himself a slave of Christ. "I ran in thirst." "They do not carry on this plot as a side matter, but do it with all eagerness, thirsting to throw me down into the pit of impiety." He tells what devices they use: "With their mouth they blessed, and with their heart they cursed." "They use wheedling words, trying to cheat; but they have destruction hidden within." Having thus shown their plots, they again urge themselves to endure and to wait for God's turning of the scale.
61.6PG 80 80:1331
« Πλὴν τῷ Θεῷ ὑποτάγηθι, ἡ ψυχή μου • ὅτι παρ' αὐτοῦ ἡ ὑπομονή μου. » Μή" καταλίπης, ὦ ψυχή σο, τοῦ Θεοῦ δι τὴν δουλείαν, ἀλλὰ τῇ παρ᾿ αὐτοῦ χορηγουμένῃ ῥωσθεῖσα ῥοπῇ, φέρε τὰς τῶν δεινῶν προσβολάς.
« Plēn tǭ Theǭ hypotagēthi, hē psychē mou • hoti par' autou hē hypomonē mou. » Mē" katalipēs, ō psychē so, tou Theou di tēn douleian, alla tę̄ par᾿ autou chorēgoumenę̄ rhōstheisa rhopę̄, phere tas tōn deinōn prosbolas.
"But be subject to God, my soul, for from him is my patience." "Do not abandon the service of God, my soul, but, strengthened by the help he supplies, bear the assaults of terrible things."
61.7PG 80 80:1331
«Ὅτι αὐτὸς Θεός μου, καὶ σωτήρ μου, ἀντιλήπτωρ μου, οὐ μὴ μεταναστεύσω. » Αὐτὸν γὰρ εἰδὼς καὶ ἀληθινὸν Θεὸν, καὶ σωτηρίας πηγὴν, οὐκ ἀνέξομαι τὴν δουλείαν ἀμεῖψαι, καὶ πρὸς ἑτέραν δεσποτείαν ἀναδραμεῖν. Τὸ γὰρ, μεταναστεύσω, ἀντὶ τοῦ μεταθήσομαι τέθεικεν. Οὐ γενήσομαι, φησὶ, μετανάστης, καὶ δοῦλος τῆς ἀσεβείας .
«Hoti autos Theos mou, kai sōtēr mou, antilēptōr mou, ou mē metanasteusō. » Auton gar eidōs kai alēthinon Theon, kai sōtērias pēgēn, ouk anexomai tēn douleian ameipsai, kai pros heteran despoteian anadramein. To gar, metanasteusō, anti tou metathēsomai tetheiken. Ou genēsomai, phēsi, metanastēs, kai doulos tēs asebeias .
"For he is my God and my savior, my helper; I shall not emigrate." "For knowing him to be both true God and the spring of salvation, I will not consent to exchange his service and run off to another lordship." He put "I shall emigrate" for "I shall change sides." "I shall not become an emigrant," he says, "and a slave of impiety."
61.8PG 80 80:1331
«Ἐπὶ τῷ Θεῷ τὸ σωτήριόν μου, καὶ ἡ δόξα μου· ὁ Θεὸς τῆς βοηθείας μου, καὶ ἡ ἐλπίς μου ἐπὶ τῷ Θεῷ. » [Ἰδοὺ πάλιν ὁ προφητικὸς νοῦς τῆς ἀδιαιρέτου καὶ φωτοφόρου καὶ ἀεὶ οὔσης Τριάδος σαφέστερον ἡμῖν ὑπέδειξε τὰς ὑποστάσεις· οὐ τρεῖς θεοὺς λέγων, ἄπαγε· τὸ γὰρ Θεὸς, ὡς πολλάκις ἡμῖν εἴρηται, καὶ τὸ Κύριος καὶ Βασιλεὺς καὶ Δημιουργὸς καὶ Παντοκράτωρ ἐπὶ τῶν ὑποστάσεων κεῖται.] Διὸ δὴ τοῖς αὐτοῖς πολλάκις κέχρηνται δε λόγοις, Θεὸν καὶ σωτῆρα, καὶ δόξαν, καὶ βοηθὸν, τὸν τῶν ὅλων καλοῦντες Θεόν· ἵνα τῆς δυσσεβείας τὰς προσβολὰς ἀποκρούσωνται. Οὗ δὴ χάριν καὶ τοὺς ἄλλους ἅπαντας ὁμοφύλους εἰς τὴν αὐτὴν εὐσέβειαν διεγείρουσιν, οὐκ ἀνεχόμενοι μόνοι νικηφόροι καλεῖσθαι.
«Epi tǭ Theǭ to sōtērion mou, kai hē doxa mou; ho Theos tēs boētheias mou, kai hē elpis mou epi tǭ Theǭ. » [Idou palin ho prophētikos nous tēs adiairetou kai phōtophorou kai aei ousēs Triados saphesteron hēmin hypedeixe tas hypostaseis; ou treis theous legōn, apage; to gar Theos, hōs pollakis hēmin eirētai, kai to Kyrios kai Basileus kai Dēmiourgos kai Pantokratōr epi tōn hypostaseōn keitai.] Dio dē tois autois pollakis kechrēntai de logois, Theon kai sōtēra, kai doxan, kai boēthon, ton tōn holōn kalountes Theon; hina tēs dyssebeias tas prosbolas apokrousōntai. Hou dē charin kai tous allous hapantas homophylous eis tēn autēn eusebeian diegeirousin, ouk anechomenoi monoi nikēphoroi kaleisthai.
"In God is my salvation and my glory; the God of my help, and my hope is in God." [See, once again the prophetic mind has shown us more clearly the hypostases of the indivisible, light-bearing, and ever-existing Trinity; not speaking of three gods, far from it; for "God," as we have often said, and "Lord" and "King" and "Creator" and "Almighty" are applied to the hypostases.] So they often use the same words, calling the God of all God and savior and glory and helper, in order to beat off the assaults of impiety. For this reason they also rouse all their other kinsmen to the same piety, not content to be called victors alone.
61.9PG 80 80:1331
« Ἐλπίσατε ἐπ᾿ αὐτὸν, πᾶσα συναγωγή λαῶν, ἐκχέατε ἐνώπιον αὐτοῦ τὰς καρδίας ὑμῶν, ὅτι ὁ Θεὸς βοηθὸς ἡμῶν. » Πάντων, ὦ ὁμόφυλοι, τῶν ἀνθρώπων καταφρονήσαντες, τὴν εἰς αὐτὸν ἐλπίδα βεβαίαν ἐργάσασθε· καὶ πᾶσαν αὐτῷ ἀνάθεσθε τὴν διάνοιαν, ἀναμφιβόλως τὴν παρ᾿ αὐτοῦ βοήθειαν ἀναμένοντες. Τὸ γὰρ, « Ἐκχέατε ἐνώπιον αὐτοῦ τὰς καρδίας ὑμῶν, τοῦτο δηλοῖ, ἀντὶ τοῦ, Πάντας αὐτῷ τοὺς λογισμοὺς ἀφιερώσατε, καὶ μηδεμίαν διχόνοιαν εἰσδέξησθε. [Εὖ μάλα ἐπιστάμενοι, ὡς ἄνθρωπος δίψυχος, ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ, καὶ τὸ, δυσὶ κυρίοις οὐδεὶς δύναται δουλεύειν.]
« Elpisate ep᾿ auton, pasa synagōgē laōn, ekcheate enōpion autou tas kardias hymōn, hoti ho Theos boēthos hēmōn. » Pantōn, ō homophyloi, tōn anthrōpōn kataphronēsantes, tēn eis auton elpida bebaian ergasasthe; kai pasan autǭ anathesthe tēn dianoian, anamphibolōs tēn par᾿ autou boētheian anamenontes. To gar, « Ekcheate enōpion autou tas kardias hymōn, touto dēloi, anti tou, Pantas autǭ tous logismous aphierōsate, kai mēdemian dichonoian eisdexēsthe. [Eu mala epistamenoi, hōs anthrōpos dipsychos, akatastatos en pasais tais hodois autou, kai to, dysi kyriois oudeis dynatai douleuein.]
"Hope in him, all you assembly of peoples; pour out your hearts before him, for God is our helper." "Despise all human beings, my kinsmen, and make your hope in him firm; dedicate your whole mind to him, awaiting his help without doubting." For this is what "pour out your hearts before him" means: "Consecrate all your thoughts to him, and admit no division of mind." [Knowing full well that "a double-minded man is unstable in all his ways," and that "no one can serve two masters."]
61.10PG 80 80:1333
« Πλὴν μάταιοι οἱ υἱοὶ τῶν ἀνθρώπων · ψευδεῖς οἱ υἱοὶ τῶν ἀνθρώπων ἐν ζυγοῖς τοῦ ἀδικῆσαι. » Τοῦτο σαφέστερον ὁ Θεοδοτίων ἡρμήνευσε· « Πλὴν ἀτμὶς υἱοὶ τῶν ἀνθρώπων· ψευδεῖς υἱοὶ ἀνδρὸς, ὡς ῥοπὴ ζυγοῦ. » Οὐδὲν, φησὶ, μόνιμον τῶν ἀνθρωπίνων, ἀλλ᾿ ἀτμῷ ἔοικεν ἀναπεμπομένῳ, παραυτίκα σκεδαννυμένῳ, καὶ ῥοπῇ ζυγοῦ, ποτὲ μὲν καθιεμένῃ, ποτὲ δὲ ἀνανευούσῃ, καὶ σταθηρὸν οὐδὲν ἐχούσῃ καὶ μόνιμον. Καὶ τῶν Ἑβδομήκοντα τὴν ἑρμηνείαν οὕτω νοητέον· Μάταια μὲν τὰ ἀνθρώπινα πάντα· ἀλλ᾽ ὅμως οἱ πλεῖστοι θαῤῥοῦσιν, ὡς διαρκέσι, τοῖς ῥέουσι· καὶ ἰσότητος ἀμελοῦσιν, ἀνίσως δὲ κατἐχουσι τὰ τῆς διανοίας ζυγά· καὶ τοῦ μὲν δικαίου καταφρονοῦσιν, ἀδικίᾳ δὲ χαίρουσιν. « Αὐτοὶ ἐκ ματαιότητος ἐπὶ τὸ αὐτό. » Ἀλλ᾿ ὅμως οὐδὲν ἐντεῦθεν ἀποφέρονται κέρδος· μάταια γὰρ ἅπαντα, καὶ μεταβολὴν ὀξεῖαν δεχόμενα. Οὕτω γὰρ ὁ Σύμμαχος ἡρμήνευσεν • « Αὐτοὶ ματαιοῦνται ὁμοῦ. » Ἐντεῦθεν παραίνεσιν τοῖς ἐναντίοις ἐπὶ πλούτῳ γαυριῶσι προσφέρουσιν.
« Plēn mataioi hoi huioi tōn anthrōpōn ; pseudeis hoi huioi tōn anthrōpōn en zygois tou adikēsai. » Touto saphesteron ho Theodotiōn hērmēneuse; « Plēn atmis huioi tōn anthrōpōn; pseudeis huioi andros, hōs rhopē zygou. » Ouden, phēsi, monimon tōn anthrōpinōn, all᾿ atmǭ eoiken anapempomenǭ, parautika skedannymenǭ, kai rhopę̄ zygou, pote men kathiemenę̄, pote de ananeuousę̄, kai stathēron ouden echousę̄ kai monimon. Kai tōn Hebdomēkonta tēn hermēneian houtō noēteon; Mataia men ta anthrōpina panta; all᾽ homōs hoi pleistoi tharrhousin, hōs diarkesi, tois rheousi; kai isotētos amelousin, anisōs de katechousi ta tēs dianoias zyga; kai tou men dikaiou kataphronousin, adikią de chairousin. « Autoi ek mataiotētos epi to auto. » All᾿ homōs ouden enteuthen apopherontai kerdos; mataia gar hapanta, kai metabolēn oxeian dechomena. Houtō gar ho Symmachos hērmēneusen • « Autoi mataiountai homou. » Enteuthen parainesin tois enantiois epi ploutǭ gauriōsi prospherousin.
"But the sons of men are vain; the sons of men are false in the scales, so as to do wrong." Theodotion rendered this more clearly: "But the sons of men are vapor; the sons of man are false, like the tilt of a scale." "Nothing human is lasting," he says, "but it is like vapor sent up and at once scattered, and like the tilt of a scale, now sinking, now rising again, and having nothing steady and lasting." The rendering of the Seventy must be understood in the same way: "All human things are vain; yet most people trust in things that flow away as though they were lasting; they neglect fairness and hold the scales of their mind unevenly; they despise justice and delight in injustice." "They themselves are from vanity, together." "Yet they carry off no gain from it; for everything is vain and liable to swift change." So Symmachus rendered: "They are made vain together." From this they offer advice to their adversaries who pride themselves on wealth.
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« Μὴ ἐλπίζετε ἐπ᾿ ἀδικίαν, καὶ ἐπὶ ἅρπαγμα μὴ ἐπιποθεῖτε. » Μὴ ἀξιέραστον, φησὶν, ἡγεῖσθε τὴν ἀνθρωπίνην ἐφημερίαν, ἐξ ἀδικίας συνισταμένην. « Πλοῦτος ἐὰν ῥέῃ, μὴ προστίθεσθε καρδίαν.» Ποταμοῦ δὲ δίκην ὁρῶντες τὸν πλοῦτον εἰς τὰς ὑμετέρας φερόμενον οἰκίας, μὴ καταδουλώσητε τούτῳ τὸν ὑμέτερον λογισμόν. Καὶ τί δήποτε ταῦτα συμβουλεύεις καὶ παραινεῖς;
« Mē elpizete ep᾿ adikian, kai epi harpagma mē epipotheite. » Mē axieraston, phēsin, hēgeisthe tēn anthrōpinēn ephēmerian, ex adikias synistamenēn. « Ploutos ean rheę̄, mē prostithesthe kardian.» Potamou de dikēn horōntes ton plouton eis tas hymeteras pheromenon oikias, mē katadoulōsēte toutǭ ton hymeteron logismon. Kai ti dēpote tauta symbouleueis kai paraineis?
"Do not hope in injustice, and do not long for robbery." "Do not think worth loving," he says, "a day-to-day human prosperity made up of injustice." "If wealth flows in, do not set your heart on it." "When you see wealth carried into your houses like a river, do not enslave your reasoning to it." And why do you counsel and advise these things?
61.12PG 80 80:1333
• "Απαξ ἐλάλησεν ὁ Θεός · δύο ταῦτα ἤκουσα, ὅτι τὸ κράτος τοῦ Θεοῦ. Καὶ σοῦ, Κύριε, τὸ ἔλεος· ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. » Ἥκουσα, φησὶν, ἀποφηναμένου τοῦ Θεοῦ τῶν ὅλων, ὅτι κρίσις ἔσται, καὶ ἀνταπόδοσις ἀγαθῶν καὶ κακῶν. Τὸ δὲ ἅπαξ, οὐκ ἐπ᾿ ἀριθμοῦ τέθεικεν, ἀλλ᾽ ἐπὶ τοῦ πάντως ἐσομένου. 'Απεφήνατο, φησὶν, ἅπαξ ὁ Θεὸς, καὶ τοῦτο μὴ γενέσθαι τῶν ἀδυνάτων. Δύο δὲ λέγει· τὴν κατὰ τῶν παρανόμων τιμωρίαν, καὶ τὴν τοῖς εὐσεβέσι χορηγουμένην φιλανθρωπίαν. Ταῦτα μὲν τοι νομοθε τῶν ὁ Θεὸς ἐπηγγείλατο. « Ἐγὼ γὰρ εἰμι, φησί, Κύριος ὁ Θεός σου, Θεὸς ζηλωτής, ἀποδιδοὺς ἁμαρτίαν πατέρων ἐπὶ τέκναι ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσί με· καὶ ποιῶν ἔλεος εἰς χιλιάδας καὶ μυριάδας τοῖς ἀγαπῶσί με, καὶ φυλάσσουσι τὰ προστάγματά μου. [Ταὐτὰ δὲ τούτοις καὶ ἐν Εὐαγγελίοις ἀκούομεν, πῶς ὁ Κύριος τῆς δόξης ἐν τῇ δευτέρᾳ αὐτοῦ ἐξ οὐρανῶν παρουσίᾳ ἀφοριεῖ ὥσπερ ὁ ποιμὴν, καὶ τὰ πρόβατα μὲν στήσει ἐκ δεξιῶν, τοὺς δὲ ἐρίφους ἐξ εὐωνύμων. Τότε ἐρεῖ τοῖς ἐκ δεξιῶν, « Δεῦτε οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν πρὸ καταβολῆς κόσμου · · εἶτα τοῖς ἐξ εὐωνύμων· « Ὑπάγετε εἰς τὸ σκότος τὸ ἐξώτερον ὅπου ὁ βρυγμὸς καὶ ὁ ὀλολυγμὸς τῶν ὀδόντων. » Διὰ δὴ τὴν ἀπόφασιν ταύτην σπουδασάτω ἕκαστος διὰ βίου και θαρότητος καὶ τῆς μόνης ἀληθοῦς πίστεως, καὶ διὰ τὴν πρὸς τὸν πέλας ἀγάπησιν ἀπολαβεῖν ἐκεῖνα, ἃ ὀφθαλμὸς οὐκ εἶδε καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν.]
• "Apax elalēsen ho Theos ; dyo tauta ēkousa, hoti to kratos tou Theou. Kai sou, Kyrie, to eleos; hoti sy apodōseis hekastǭ kata ta erga autou. » Hēkousa, phēsin, apophēnamenou tou Theou tōn holōn, hoti krisis estai, kai antapodosis agathōn kai kakōn. To de hapax, ouk ep᾿ arithmou tetheiken, all᾽ epi tou pantōs esomenou. 'Apephēnato, phēsin, hapax ho Theos, kai touto mē genesthai tōn adynatōn. Dyo de legei; tēn kata tōn paranomōn timōrian, kai tēn tois eusebesi chorēgoumenēn philanthrōpian. Tauta men toi nomothe tōn ho Theos epēngeilato. « Egō gar eimi, phēsi, Kyrios ho Theos sou, Theos zēlōtēs, apodidous hamartian paterōn epi teknai epi tritēn kai tetartēn genean tois misousi me; kai poiōn eleos eis chiliadas kai myriadas tois agapōsi me, kai phylassousi ta prostagmata mou. [Tauta de toutois kai en Euangeliois akouomen, pōs ho Kyrios tēs doxēs en tę̄ deuterą autou ex ouranōn parousią aphoriei hōsper ho poimēn, kai ta probata men stēsei ek dexiōn, tous de eriphous ex euōnymōn. Tote erei tois ek dexiōn, « Deute hoi eulogēmenoi tou Patros mou, klēronomēsate tēn hētoimasmenēn hymin basileian pro katabolēs kosmou ; ; eita tois ex euōnymōn; « Hypagete eis to skotos to exōteron hopou ho brygmos kai ho ololygmos tōn odontōn. » Dia dē tēn apophasin tautēn spoudasatō hekastos dia biou kai tharotētos kai tēs monēs alēthous pisteōs, kai dia tēn pros ton pelas agapēsin apolabein ekeina, ha ophthalmos ouk eide kai ous ouk ēkouse, kai epi kardian anthrōpou ouk anebē, ha hētoimasen ho Theos tois agapōsin auton.]
"God has spoken once; these two things I heard: that power belongs to God; and to you, Lord, mercy; for you will repay each according to his works." "I heard," he says, "the God of all declare that there will be a judgment and a repayment of good and evil." He did not put "once" for a number but for what will certainly come to be: "God declared it once, and it is impossible that it should not happen." He says "two": the punishment of the lawless and the love for humankind granted to the pious. God promised these things when he gave the law: "For I am," he says, "the Lord your God, a jealous God, repaying the sin of fathers upon children to the third and fourth generation of those who hate me, and showing mercy to thousands and tens of thousands of those who love me and keep my commandments." [We hear the same things in the Gospels too: how the Lord of glory, at his second coming from heaven, will separate like a shepherd, and will set the sheep at his right and the goats at his left. Then he will say to those on the right, "Come, you blessed of my Father, inherit the kingdom prepared for you before the foundation of the world"; and then to those on the left, "Go into the outer darkness, where there is gnashing and wailing of teeth." Because of this declaration, let each one strive, through a life of purity, through the one true faith, and through love of his neighbor, to receive those things "which eye has not seen and ear has not heard, and which have not entered into the heart of man, which God has prepared for those who love him."]
Chapter 62
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« Ψαλμὸς τῷ Δαβίδ, ἐν τῷ εἶναι αὐτὸν ἐν τῇ ἐρήμῳ τῆς Ἰουδαίας. » Φυγὼν τὸν Σαούλ ὁ θεῖος Δαβίδ, ἦλθε πρὸς τὸν ᾿Αβιμέλεχ κἀκεῖθεν πρὸς τὸν ᾿Αγχοῦς, ὃς τῆς Γὲθ ἐβασίλευεν. Εἶτα πάλιν κινδύνῳ περιπεσών, καὶ τοῦτον διαφυγών, καταλαμβάνει τὴν ἔρημον. Ἐν ᾗ τόνδε συνέγραψε τὸν ψαλμόν · καὶ ὃν εἶχε περὶ τὸν Θεὸν ἐκκαλύπτων ἔρωτα, καὶ τοῦ Σαούλ προαγορεύων τὸν ὅλεθρον. [Καὶ πᾶσι δὲ ἀνθρώποις δέδωκε ἀφορμὴν, δι' ὧν ὀφείλουσιν ἐκλιπαρεῖν τὸν Θεὸν καὶ τὴν παρ᾿ αὐτοῦ ἀναμένειν βοήθειαν.]
« Psalmos tǭ Dabid, en tǭ einai auton en tę̄ erēmǭ tēs Ioudaias. » Phygōn ton Saoul ho theios Dabid, ēlthe pros ton ᾿Abimelech kakeithen pros ton ᾿Anchous, hos tēs Geth ebasileuen. Eita palin kindynǭ peripesōn, kai touton diaphygōn, katalambanei tēn erēmon. En hę̄ tonde synegrapse ton psalmon ; kai hon eiche peri ton Theon ekkalyptōn erōta, kai tou Saoul proagoreuōn ton holethron. [Kai pasi de anthrōpois dedōke aphormēn, di' hōn opheilousin ekliparein ton Theon kai tēn par᾿ autou anamenein boētheian.]
"A psalm of David, when he was in the desert of Judea." Fleeing from Saul, the divine David came to Abimelech, and from there to Achish, who was king of Gath. Then, falling into danger again and escaping this man too, he reached the desert. There he wrote this psalm, revealing the love he had for God and foretelling the destruction of Saul. [He has also given all people an occasion, through which they ought to entreat God earnestly and await his help.]
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« Ὁ Θεὸς, ὁ Θεός μου, πρὸς σὲ ὀρθρίζω • ἐδίψησε σε ἡ ψυχή μου. · Ἐξελαύνει, φησὶ, καὶ τὸν ὕπνον ὁ περὶ σὲ, Δέσποτα, πόθος, καὶ εἰς τὴν σὴν με διεγείρει προσκύνησιν. «Ποσαπλῶς σοι ἡ σάρξ μου.» Ὁ Θεοδοτίων, ποσαχῶς ἐξέδωκεν· ὁ δὲ ᾿Ακύλας, ἐπετάθη · ὁ δὲ Σύμμαχος, ἱμείρεται. Πάσας δὲ τέθεικα τὰς ἑρμηνείας, διδάσκων ὡς οὐ δύο μέρη ἐστὶ τὸ ποσαπλῶς · διαιρουμένου τοῦ πῶς ἀπὸ τοῦ ἁπλῶς· ἀλλ᾽ ὅτι ἕν ἐστι μέρος λόγου, τὴν ἐπίτασιν τοῦ πόθου σημαίνον . Συμφωνεῖ γὰρ, φησὶ, τῷ ἔρωτι τῆς ψυχῆς καὶ ἡ σὰρξ, καὶ τοῖς ἐκείνης οὐκ ἀντιτείνει βουλεύμασιν. Βούλεται δὲ εἰπεῖν, ὅτι Καὶ ἡ ψυχή μου", καὶ τὸ σῶμά μου, ἱμείρεταί σου καὶ ποθεῖ σε, καθάπερ ὁ διψῶν ὕδωρ ἤδιστόν τε καὶ διειδέστατον. • Ἐν γῇ ἐρήμῳ, καὶ ἀβάτῳ, καὶ ἀνύδρῳ. Οὕτως ἐν τῷ ἁγίῳ ὤφθην σοι. » Οὐδεμίαν ἀπὸ τῆς ἐρημίας βλάβην' εἰσεδεξάμην· ἀλλ᾿ ὡς παρ᾿ αὐτὴν ἑστηκὼς τὴν ἱεράν σου σκηνὴν, οὕτως σοι τὴν ὑμνῳδίαν προσφέρω. Τὸ γὰρ ἐν τῷ ἁγίῳ τὴν σκηνὴν λέγει. Οὐδέπω γὰρ ὁ θεῖος νεὼς ᾠκοδόμητο. « Τοῦ ἰδεῖν τὴν δύναμίν σου, καὶ τὴν δόξαν σου. » Παρίσταμαι δὲ σοι, τὴν ἄῤῥητον φανταζόμενος δύναμιν. Ἐπειδὴ γὰρ ἡ σὴ φύσις ἀνέφικτος, ἀπὸ τῶν ὑπὸ σοῦ γινομένων λαμβάνω· τῆς δοξολογίας τὰς ἀφορμάς. [ Ὁ δὲ ἐξ ἐθνῶν πεπιστευκὼς λαὸς διηνεκῶς ἂν εἴποι· Οὕτως ἐν τῷ ἁγίῳ ὤφθην σοι· τουτέστιν ἐν τῷ ναῷ· ἐν ᾧ θύῃ ἀθύτως καὶ μερίζῃ ἀμερίστως καὶ ἐκδαπανᾷ μένων ἀδαπάνητος".]
« Ho Theos, ho Theos mou, pros se orthrizō • edipsēse se hē psychē mou. ; Exelaunei, phēsi, kai ton hypnon ho peri se, Despota, pothos, kai eis tēn sēn me diegeirei proskynēsin. «Posaplōs soi hē sarx mou.» Ho Theodotiōn, posachōs exedōken; ho de ᾿Akylas, epetathē ; ho de Symmachos, himeiretai. Pasas de tetheika tas hermēneias, didaskōn hōs ou dyo merē esti to posaplōs ; diairoumenou tou pōs apo tou haplōs; all᾽ hoti hen esti meros logou, tēn epitasin tou pothou sēmainon . Symphōnei gar, phēsi, tǭ erōti tēs psychēs kai hē sarx, kai tois ekeinēs ouk antiteinei bouleumasin. Bouletai de eipein, hoti Kai hē psychē mou", kai to sōma mou, himeiretai sou kai pothei se, kathaper ho dipsōn hydōr ēdiston te kai dieidestaton. • En gę̄ erēmǭ, kai abatǭ, kai anydrǭ. Houtōs en tǭ hagiǭ ōphthēn soi. » Oudemian apo tēs erēmias blabēn' eisedexamēn; all᾿ hōs par᾿ autēn hestēkōs tēn hieran sou skēnēn, houtōs soi tēn hymnǭdian prospherō. To gar en tǭ hagiǭ tēn skēnēn legei. Oudepō gar ho theios neōs ǭkodomēto. « Tou idein tēn dynamin sou, kai tēn doxan sou. » Paristamai de soi, tēn arrhēton phantazomenos dynamin. Epeidē gar hē sē physis anephiktos, apo tōn hypo sou ginomenōn lambanō; tēs doxologias tas aphormas. [ Ho de ex ethnōn pepisteukōs laos diēnekōs an eipoi; Houtōs en tǭ hagiǭ ōphthēn soi; toutestin en tǭ naǭ; en hǭ thyę̄ athytōs kai merizę̄ ameristōs kai ekdapaną menōn adapanētos".]
"O God, my God, I rise early to you; my soul has thirsted for you." "Longing for you, Master," he says, "drives away even sleep and rouses me to worship you." "How many ways my flesh for you." Theodotion rendered "in how many ways"; Aquila, "was strained"; Symmachus, "yearns." I have set out all the renderings to teach that posaplōs is not two parts, with pōs divided from haplōs, but is one part of speech, signifying the intensity of longing. "For the flesh too," he says, "agrees with the love of the soul and does not resist its counsels." He means: "Both my soul and my body yearn for you and long for you, like one who thirsts for the sweetest and clearest water." "In a land desert, pathless, and waterless. So in the holy place I appeared to you." "I received no harm from the desert, but I offer you my hymn as though standing beside your sacred tabernacle." For by "in the holy place" he means the tabernacle; the divine temple had not yet been built. "To see your power and your glory." "I stand before you, picturing your inexpressible power. Since your nature is beyond reach, I take the occasions for praise from the things you do." [But the people that believed from the nations could constantly say, "So in the holy place I appeared to you," that is, in the temple, in which you are sacrificed without being sacrificed, divided without being divided, and consumed while remaining unconsumed.]
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« Ὅτι κρεῖσσον τὸ ἔλεός σου ὑπὲρ ζωὰς, τὰ χείλη μου ἐπαινέσουσί σε. » Πάσης τῆς ζωῆς τῆς τῶν πλουτούντων, καὶ τῆς τῶν δυναστευόντων, καὶ ἀφρόντιδος, καὶ πολυφρόντιδος, καὶ ἁβροδιαίτου, καὶ ἀνειμένης, τὸν σὸν ἔλεον προαιροῦμαι , καὶ εἰς τὴν σὴν ὑμνῳδίαν τὰ χείλη κινῶ.
« Hoti kreisson to eleos sou hyper zōas, ta cheilē mou epainesousi se. » Pasēs tēs zōēs tēs tōn ploutountōn, kai tēs tōn dynasteuontōn, kai aphrontidos, kai polyphrontidos, kai habrodiaitou, kai aneimenēs, ton son eleon proairoumai , kai eis tēn sēn hymnǭdian ta cheilē kinō.
"For your mercy is better than lives; my lips will praise you." "Above every life, of the rich and of the powerful, carefree or full of cares, luxurious or relaxed, I choose your mercy, and I move my lips to hymn you."
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« Οὕτως εὐλογήσω σε ἐν τῇ ζωῇ μου· ἐν τῷ ὀνόματί σου ἀρῶ τὰς χεῖράς μου. » Τοῦτο δὲ παρά πάντα μου τὸν βίον διατελέσω ποιῶν · ὑμνῶν μὲν τῇ γλώττῃ, τὰς δὲ χεῖρας ἐκτείνων, καὶ τὴν σὴν φιλανθρωπίαν αἰτῶν.
« Houtōs eulogēsō se en tę̄ zōę̄ mou; en tǭ onomati sou arō tas cheiras mou. » Touto de para panta mou ton bion diatelesō poiōn ; hymnōn men tę̄ glōttę̄, tas de cheiras ekteinōn, kai tēn sēn philanthrōpian aitōn.
"So I will bless you in my life; in your name I will lift up my hands." "I will go on doing this throughout my whole life, hymning you with my tongue, stretching out my hands, and asking for your love for humankind."
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« Ὡς ἐκ στέατος καὶ πιότητος, ἐμπλησθείη ἡ ψυχή μου. » Τὴν δὲ σὴν ὑμνῳδίαν πιότητα ὑπολαμβάνω ψυχῆς · καὶ πιμελῆ καὶ εὐτραφῆ ταύτην οἶμαι γίνεσθαι . Χλιδὴ γὰρ μόνιμος, καὶ τρυφὴ, τῶν σῶν λογίων ἡ μελέτη. « Καὶ χείλη ἀγαλλιάσεως αἰνέσει τὸ στόμα μου . » Οὗ δὴ χάριν μετὰ πάσης σοι προθυμίας προσοίσω τὸν ὕμνον, τὸ ἐντεῦθεν ἐπιστάμενος κέρδος.
« Hōs ek steatos kai piotētos, emplēstheiē hē psychē mou. » Tēn de sēn hymnǭdian piotēta hypolambanō psychēs ; kai pimelē kai eutraphē tautēn oimai ginesthai . Chlidē gar monimos, kai tryphē, tōn sōn logiōn hē meletē. « Kai cheilē agalliaseōs ainesei to stoma mou . » Hou dē charin meta pasēs soi prothymias prosoisō ton hymnon, to enteuthen epistamenos kerdos.
"May my soul be filled as with fat and fatness." "I take your hymnody to be the fatness of the soul, and I think it makes the soul rich and well fed. For the study of your oracles is lasting delight and luxury." "And my mouth will praise with lips of rejoicing." "For this reason I will offer you the hymn with all eagerness, knowing the gain that comes from it."
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« Εἰ ἐμνημόνευόν σου ἐπὶ τῆς στρωμνῆς μου, ἐν τοῖς ὄρθροις ἐμελέτων εἰς σε. Ὅτι ἐγενήθης βοηθός μου, καὶ ἐν τῇ σκέπῃ τῶν πτερύγων σου ἀγαλλιάσομαι.» Τοῦτο δὲ ὁ Σύμμαχος οὕτως ἡρμήνευσεν· ᾿Αναμιμνήσκομαί σου ἐπὶ τῆς στρωμνῆς μου· καθ' ἑκάστην φυλακὴν ἐμελέτων σε· καὶ σκεπόμενος ἐν ταῖς πτέρυξί σου, εὐφήμουν ". Φυλακὰς δὲ λέγει τὰς νυκτερινάς· διαιρούμενοι γὰρ τὸν νυκτερινὸν καιρὸν οἱ φυλάττειν πεπιστευμένοι, τοῦτο δρῶσι σφᾶς αὐτοὺς διαδεχόμενοι. Καὶ οἱ μὲν τριχῆ διαιροῦσιν, οἱ δὲ τετραχῆ. Καὶ ὁ Κύριος τετάρτη φυλακῇ τῆς νυκτὸς πρὸς τοὺς ἱεροὺς ἀποστόλους ἐλήλυθε. Λέγει τοίνυν ὁ θεῖος Δαβὶδ, ὅτι Καὶ ἐπὶ στρωμνῆς κατακείμενος, τὸν ἥδιστον ὕπνον ἀνεβαλλόμην, καθ' ἑκάστην φυλακὴν τὴν σὴν ἔχων μελέτην· καὶ ὕμνοις τὰς εἰς ἐμὲ γεγενημένας ἡμειβόμην εὐεργεσίας. Οἷον γάρ τινι πτερύγων σκέπῃ, τῇ ἀμάχῳ με προμηθείᾳ φυλάττεις. [ Καὶ τοῦτο δὲ αὐτὸ ὁ ἐξ ἐθνῶν λαὸς πεπιστευχώς μνημονεύει πάντως ἐπὶ τῆς στρωμνῆς, ἐν τῷ ὄρθρῳ ἀνυμνῶν τὸν τῶν ὅλων Σωτῆρα. « Ὅτι ἐγενήθης αὐτὸς βοηθὸς, καὶ ἐν τῇ σκέπῃ τῶν πτερύγων σου ἀγαλλιάσομαι. » Πτέρυγας δὲ δικαίως ἂν εἴποι ὁ αὐτὸς παλαιάν τε καὶ νέαν διαθήκην, δι' ἧς σκεπόμενος καὶ τρεφόμενος καὶ ἀγαλλιώμενος διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας προήχθη εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ.]
« Ei emnēmoneuon sou epi tēs strōmnēs mou, en tois orthrois emeletōn eis se. Hoti egenēthēs boēthos mou, kai en tę̄ skepę̄ tōn pterygōn sou agalliasomai.» Touto de ho Symmachos houtōs hērmēneusen; ᾿Anamimnēskomai sou epi tēs strōmnēs mou; kath' hekastēn phylakēn emeletōn se; kai skepomenos en tais pteryxi sou, euphēmoun ". Phylakas de legei tas nykterinas; diairoumenoi gar ton nykterinon kairon hoi phylattein pepisteumenoi, touto drōsi sphas autous diadechomenoi. Kai hoi men trichē diairousin, hoi de tetrachē. Kai ho Kyrios tetartē phylakę̄ tēs nyktos pros tous hierous apostolous elēlythe. Legei toinyn ho theios Dabid, hoti Kai epi strōmnēs katakeimenos, ton hēdiston hypnon aneballomēn, kath' hekastēn phylakēn tēn sēn echōn meletēn; kai hymnois tas eis eme gegenēmenas hēmeibomēn euergesias. Hoion gar tini pterygōn skepę̄, tę̄ amachǭ me promētheią phylatteis. [ Kai touto de auto ho ex ethnōn laos pepisteuchōs mnēmoneuei pantōs epi tēs strōmnēs, en tǭ orthrǭ anymnōn ton tōn holōn Sōtēra. « Hoti egenēthēs autos boēthos, kai en tę̄ skepę̄ tōn pterygōn sou agalliasomai. » Pterygas de dikaiōs an eipoi ho autos palaian te kai nean diathēkēn, di' hēs skepomenos kai trephomenos kai agalliōmenos dia tēs tou loutrou palingenesias proēchthē eis andra teleion, eis metron hēlikias tou plērōmatos tou Christou.]
"If I remembered you on my bed, at the dawns I meditated on you. For you became my helper, and in the shelter of your wings I will rejoice." Symmachus rendered this as follows: "I remember you on my bed; in each watch I meditated on you; and sheltered in your wings I sang praise." By "watches" he means those of the night; those entrusted with guarding divide the night-time and do this by relieving one another. Some divide it into three, others into four. And the Lord came to the holy apostles in the fourth watch of the night. The divine David says, then: "Even lying on my bed I put off the sweetest sleep, meditating on you in each watch, and I repaid with hymns the benefits done to me. For you guard me with invincible providence as with the shelter of wings." [And the people that believed from the nations certainly remembers this very thing on its bed, hymning the Savior of all at dawn. "For you became its helper, and in the shelter of your wings I will rejoice." The same people could rightly call the wings the Old and New Testaments, sheltered, fed, and rejoicing under which, through the washing of rebirth, it was brought forward "to a perfect man, to the measure of the stature of the fullness of Christ."]
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« Ἐκολλήθη ἡ ψυχή μου ὀπίσω σου. » Οὐδὲ πρὸς βραχύ, φησὶ, τὸν ἐμὸν λογισμὸν τῆς σῆς ἀποστῆσαι δύναμαι μνήμης· ἀλλὰ φίλτρῳ θερμῷ πυρευόμενος, οἷόν τινι κόλλῃ τῇ μνήμῃ τῷ σῷ πόθῳ προσδέδεμαι. Εἶτα δείκνυσι τὸν τοῦ πόθου καρπόν. « Ἐμοῦ δὲ ἀντελάβετο ἡ δεξιά σου. » Οὕτω γάρ με διακείμενον ὁρῶν, τῆς σῆς ἀξιοῖς προμηθείας.
« Ekollēthē hē psychē mou opisō sou. » Oude pros brachy, phēsi, ton emon logismon tēs sēs apostēsai dynamai mnēmēs; alla philtrǭ thermǭ pyreuomenos, hoion tini kollę̄ tę̄ mnēmę̄ tǭ sǭ pothǭ prosdedemai. Eita deiknysi ton tou pothou karpon. « Emou de antelabeto hē dexia sou. » Houtō gar me diakeimenon horōn, tēs sēs axiois promētheias.
"My soul clung after you." "Not even for a moment," he says, "can I draw my reasoning away from remembering you; but, fired with a warm love, I am bound to longing for you by memory as by a kind of glue." Then he shows the fruit of the longing: "But your right hand upheld me." "For seeing me so disposed, you count me worthy of your care."
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« Αὐτοὶ δὲ εἰς μάτην ἐζήτησαν τὴν ψυχήν μου. • Οὐδὲν ἡδικηκότα με σπουδάζουσιν ἀνελεῖν. • Εἰσελεύσονται εἰς τὰ ᾿κατώτατα τῆς γῆς. ᾿Αλλ' οἶδα ὡς θανάτῳ παραδοθήσονται. Εἶτα καὶ τὸν τρόπον προθεσπίζει τῆς τελευτῆς ".
« Autoi de eis matēn ezētēsan tēn psychēn mou. • Ouden hēdikēkota me spoudazousin anelein. • Eiseleusontai eis ta ᾿katōtata tēs gēs. ᾿All' oida hōs thanatǭ paradothēsontai. Eita kai ton tropon prothespizei tēs teleutēs ".
"But they sought my soul in vain." "They are eager to kill me, though I have done no wrong." "They will go into the lowest parts of the earth." "But I know that they will be handed over to death." Then he foretells the manner of their end too.
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« Παραδοθήσονται εἰς χεῖρας ῥομφαίας. » Ὑπὸ πολεμικῆς τοῦτο πείσονται δεξιᾶς. « Μερίδες ἀλωπέκων ἔσονται. » Καὶ τοῦτο, φησὶν, οὐχ ὑπὸ δυνατῶν τινων ὑποστήσονται πολεμίων· ἀλλ᾽ ὑπὸ τῶν προσοίκων ἀλλοφύλων · οἳ δίκην ἀλωπέκων, ποτὲ μὲν ἐπίασι, θαμὰ δὲ καὶ συνεχῶς ἐξελαυνόμενοι φεύγουσιν. Αἰνίττεται δὲ τὸ πρόχειρον νόημα, ὡς τῶν ἐν τῷ πολέμῳ πεσόντων οἱ πλείους οὐδὲ ταφῆς ἀξιωθήσονται, ἀλλὰ προκείσονται τοῖς θηρίοις βορά.
« Paradothēsontai eis cheiras rhomphaias. » Hypo polemikēs touto peisontai dexias. « Merides alōpekōn esontai. » Kai touto, phēsin, ouch hypo dynatōn tinōn hypostēsontai polemiōn; all᾽ hypo tōn prosoikōn allophylōn ; hoi dikēn alōpekōn, pote men epiasi, thama de kai synechōs exelaunomenoi pheugousin. Ainittetai de to procheiron noēma, hōs tōn en tǭ polemǭ pesontōn hoi pleious oude taphēs axiōthēsontai, alla prokeisontai tois thēriois bora.
"They will be handed over to the power of the sword." "They will suffer this at a warlike hand." "They will be portions for foxes." "And this," he says, "they will undergo not at the hands of any powerful enemies, but at the hands of the neighboring foreigners, who like foxes sometimes attack but often and constantly are driven out and flee." He also hints at the obvious sense, that most of those who fall in the war will not even be counted worthy of burial but will lie exposed as food for wild beasts.
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« Ὁ δὲ βασιλεὺς εὐφρανθήσεται ἐπὶ τῷ Θεῷ. Ἐγὼ δὲ, φησὶ, παρὰ σοῦ τὴν βασιλείαν δεξάμενος, οὐκ ἐπὶ τῷ ἐκείνων ἡσθήσομαι θανάτῳ, ἀλλ᾽ ἐπὶ τῇ σῇ προμηθείᾳ, δι᾿ ἧς ἐξέφυγον τὰς παντοδαπὰς τῶν πολεμίων ἐπιβουλάς. • Ἑπαινεθήσεται πᾶς ὁ ὀμνύων ἐν αὐτῷ · ὅτι ἐνεφράγη στόμα λαλούντων ἄδικα. » Μετὰ παῤῥησίας δὲ λοιπὸν ἅπαντες καὶ ὀνομάσουσι βασιλέα, καὶ κατὰ τῆς τούτου σωτηρίας ὁμοῦνται· οὐκ ἔτι δεδιότες τοὺς συκοφάντας, ὧν ἐνεφράγη τῷ θανάτῳ τὸ στόμα. Τοῦ μὲν γὰρ " Σαούλ περιόντος, ἐδεδίεισαν τὴν πρὸς τὸν Δαβίδ διάλεξιν• τούτου δὲ τελευτήσαντος, ἀδεῶς λοιπὸν ἅπαντες καὶ τῷ βασιλεῖ τὸ πρέπον ἀπένεμον γέρας, καὶ ὅρκον ἐποιοῦντο τοῦ βασιλέως τὴν σωτηρίαν, φιλοτιμίαν τοῦτο καὶ πρόφασιν εὐνοίας ποιούμενοι.
« Ho de basileus euphranthēsetai epi tǭ Theǭ. Egō de, phēsi, para sou tēn basileian dexamenos, ouk epi tǭ ekeinōn hēsthēsomai thanatǭ, all᾽ epi tę̄ sę̄ promētheią, di᾿ hēs exephygon tas pantodapas tōn polemiōn epiboulas. • Hepainethēsetai pas ho omnyōn en autǭ ; hoti enephragē stoma lalountōn adika. » Meta parrhēsias de loipon hapantes kai onomasousi basilea, kai kata tēs toutou sōtērias homountai; ouk eti dediotes tous sykophantas, hōn enephragē tǭ thanatǭ to stoma. Tou men gar " Saoul periontos, ededieisan tēn pros ton Dabid dialexin• toutou de teleutēsantos, adeōs loipon hapantes kai tǭ basilei to prepon apenemon geras, kai horkon epoiounto tou basileōs tēn sōtērian, philotimian touto kai prophasin eunoias poioumenoi.
"But the king will rejoice in God." "But I," he says, "having received the kingdom from you, will take pleasure not in their death but in your providence, through which I escaped the enemies' plots of every kind." "Everyone who swears by him will be praised, for the mouth of those who speak unjust things has been stopped." "From now on all will name me king with boldness and will swear by his safety, no longer fearing the slanderers, whose mouth has been stopped by death." For while Saul was alive they were afraid to talk with David; but when he had died, all thereafter without fear gave the king the honor due to him and made the king's safety their oath, making this a point of honor and a pretext of goodwill.
Chapter 63
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« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. » Καὶ οὗτος ὁ ψαλμὸς τὴν αὐτὴν ὑπόθεσιν ἔχει. Διηγεῖται δὲ τὰς ὑπὸ Σαούλ γεγενημένας ἐπιβουλάς · καὶ προλέγει τὴν τούτων ἀπαλλαγήν. [ Προλέγει δὲ δι' ὧν ὀφείλει προσευχῶν ὁ ἐξ ἐθνῶν λαὸς ἐπιστρέφων δυσωπεῖν τὸν Σωτῆρα.]
« Eis to telos, psalmos tǭ Dabid. » Kai houtos ho psalmos tēn autēn hypothesin echei. Diēgeitai de tas hypo Saoul gegenēmenas epiboulas ; kai prolegei tēn toutōn apallagēn. [ Prolegei de di' hōn opheilei proseuchōn ho ex ethnōn laos epistrephōn dysōpein ton Sōtēra.]
"To the end; a psalm of David." This psalm too has the same subject. It recounts the plots made by Saul and foretells deliverance from them. [It foretells too the prayers with which the people from the nations, in turning, ought to entreat the Savior.]
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« Εἰσάκουσον, ὁ Θεὸς, φωνῆς μου, ἐν τῷ δέεσθαί με πρὸς σὲ· ἀπὸ φόβου ἐχθροῦ ἐξελοῦ τὴν ψυχήν μου. • Δέξαι μου, φησὶ, Δέσποτα, τὴν ἱκετείαν· καὶ ῥῶσόν μου τὴν διάνοιαν· ὥστε μὴ δεδιέναι τῶν πολεμίων τὰς προσβολάς.
« Eisakouson, ho Theos, phōnēs mou, en tǭ deesthai me pros se; apo phobou echthrou exelou tēn psychēn mou. • Dexai mou, phēsi, Despota, tēn hiketeian; kai rhōson mou tēn dianoian; hōste mē dedienai tōn polemiōn tas prosbolas.
"Hear my voice, O God, when I make petition to you; from fear of the enemy deliver my soul." "Accept my supplication, Master," he says, "and strengthen my mind, so that I do not fear the attacks of the enemies."
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« Σκέπασόν με ἀπὸ συστροφῆς πονηρευομένων, ἀπὸ πλήθους ἐργαζομένων ἀδικίαν. » Συστροφὴν καλεῖ τὴν ὁμόνοιαν, καὶ τὴν ἐν κακῷ συμφωνίαν, ἧς ἀντιβολεῖ κρείττων ἀποφανθῆναι, οἷόν τινι τειχίῳ τῇ θείᾳ κηδεμονίᾳ περιφραττόμενος. Εἶτα διηγεῖται αὐτῶν τὰ παντοδαπὰ μηχανήματα.
« Skepason me apo systrophēs ponēreuomenōn, apo plēthous ergazomenōn adikian. » Systrophēn kalei tēn homonoian, kai tēn en kakǭ symphōnian, hēs antibolei kreittōn apophanthēnai, hoion tini teichiǭ tę̄ theią kēdemonią periphrattomenos. Eita diēgeitai autōn ta pantodapa mēchanēmata.
"Shelter me from the conspiracy of evildoers, from the multitude of those who work injustice." He calls their concord and agreement in evil a "conspiracy"; he begs to be shown stronger than it, fenced about by God's care as by a wall. Then he recounts their devices of every kind.
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« Οἱ τινες ἠκόνησαν ὡς ῥομφαίαν τὰς γλώσσας αὐτῶν· ἐνέτειναν τόξον αὐτῶν, πρᾶγμα πικρόν. Τοῦ κατατοξεῦσαι ἐν ἀποκρύφοις ἄμωμον. » Συκοφαντίας, φησὶ, ῥάπτουσιν εἰς τὸν κατ᾿ ἐμοῦ τυρευόμενον πόλεμον· καὶ ταῦτα μηδεμίαν ἐμοῦ παρεσχηκότος αἰτίαν. Ἄμωμον γὰρ ἐντεῦθεν τὸν ἀναίτιον λέγει. Τὸ δὲ πρᾶγμα πικρὸν, ὁ ᾿Ακύλας ῥῆμα πικρὸν εἴρηκε· καὶ ὁ Θεοδοτίων, λόγον πικρόν· καὶ ὁ Σύμμαχος, Ἐπλήρωσαν τόξον ἑαυτῶν, λόγον πικρόν. Τὸ δὲ ἐν ἀποκρύφοις, κρυψῇ ὁ Σύμμαχος εἴρηκεν. τουτέστιν, ἐνέδραις καὶ λόχοις κεχρημένοι. Τοῦτο δὲ καὶ τὰ ἐπαγόμενα διδάσκει.
« Hoi tines ēkonēsan hōs rhomphaian tas glōssas autōn; eneteinan toxon autōn, pragma pikron. Tou katatoxeusai en apokryphois amōmon. » Sykophantias, phēsi, rhaptousin eis ton kat᾿ emou tyreuomenon polemon; kai tauta mēdemian emou pareschēkotos aitian. Amōmon gar enteuthen ton anaition legei. To de pragma pikron, ho ᾿Akylas rhēma pikron eirēke; kai ho Theodotiōn, logon pikron; kai ho Symmachos, Eplērōsan toxon heautōn, logon pikron. To de en apokryphois, krypsę̄ ho Symmachos eirēken. toutestin, enedrais kai lochois kechrēmenoi. Touto de kai ta epagomena didaskei.
"They sharpened their tongues like a sword; they bent their bow, a bitter thing, to shoot in secret at the blameless." "They stitch together slanders," he says, "for the war being cooked up against me, and this when I have given no cause." For here he calls the one without fault "blameless." For "a bitter thing" Aquila said "a bitter word"; Theodotion, "a bitter speech"; and Symmachus, "They filled their bow, a bitter speech." For "in secret" Symmachus said "secretly," that is, using ambushes and traps. What follows teaches this too.
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· Ἐξάπινα κατατοξεύσουσιν αὐτὸν, καὶ οὐ φοβηθήσονται. » Λοχῶντες, φησὶν, ἐξαίφνης ἐπίασιν, οὐ δειμαίνοντες τὸν ἐφορῶντα Θεόν. « Ἐκραταίωσαν ἑαυτοῖς λόγον πονηρόν · διηγήσαντο τοῦ κρύψαι παγίδας. » Τοῦτο σαφέστερον ὁ Σύμμαχος εἴρηκεν· Ἑκράτυναν λόγον πονηρόν, εἰσηγήσαντο κρύψαι παγίδας. Τὸν γὰρ ἐμὸν καττύοντες θάνατον, εἰσηγήσαντο καὶ συνεβουλεύσαντο, ποίαις δεῖ χρήσασθαι κατ᾿ ἐμοῦ μηχαναῖς, καὶ τῷ ἔργῳ τοὺς λόγους ἐκράτυναν · ταῦτα δὲ τολμῶσιν, οὐδένα προμηθεῖσθαι τῶν ἀνθρωπίνων ἡγούμενοι. Τοῦτο γὰρ δηλοῖ τὰ ἐπαγόμενα· « Εἶπαν · Τίς ὄψεται αὐτούς; » Ἡγοῦνται, φησὶ, μηδένα εἶναι τῶν γινομένων κριτήν. [Τοῦτο μὲν οἱ περὶ τὸν ᾿Αβεσσαλώμ καὶ τὸν Σαούλ καὶ τοὺς λοιπούς · τοῦτο δὲ καὶ οἱ παράνομοι οἱ κατὰ καιρὸν μηχανὰς καὶ πάγας κατὰ τῶν Ἐκκλησιῶν τοῦ Θεοῦ συστησάμενοι. Καὶ ὅρα τί φησι διὰ τῶν ἑξῆς.]
; Exapina katatoxeusousin auton, kai ou phobēthēsontai. » Lochōntes, phēsin, exaiphnēs epiasin, ou deimainontes ton ephorōnta Theon. « Ekrataiōsan heautois logon ponēron ; diēgēsanto tou krypsai pagidas. » Touto saphesteron ho Symmachos eirēken; Hekratynan logon ponēron, eisēgēsanto krypsai pagidas. Ton gar emon kattyontes thanaton, eisēgēsanto kai synebouleusanto, poiais dei chrēsasthai kat᾿ emou mēchanais, kai tǭ ergǭ tous logous ekratynan ; tauta de tolmōsin, oudena promētheisthai tōn anthrōpinōn hēgoumenoi. Touto gar dēloi ta epagomena; « Eipan ; Tis opsetai autous? » Hēgountai, phēsi, mēdena einai tōn ginomenōn kritēn. [Touto men hoi peri ton ᾿Abessalōm kai ton Saoul kai tous loipous ; touto de kai hoi paranomoi hoi kata kairon mēchanas kai pagas kata tōn Ekklēsiōn tou Theou systēsamenoi. Kai hora ti phēsi dia tōn hexēs.]
"Suddenly they will shoot at him, and they will not be afraid." "Lying in ambush," he says, "they attack suddenly, not dreading God who watches over all." "They strengthened for themselves an evil word; they talked of hiding snares." Symmachus said this more clearly: "They made an evil word strong; they proposed to hide snares." "For, stitching together my death, they proposed and took counsel what devices they must use against me, and they made their words strong by deed. They dare these things thinking that no one takes care of human affairs." This is what the next words show: "They said, 'Who will see them?'" "They think," he says, "that there is no judge of what happens." [This the followers of Absalom and Saul and the rest thought; and so too did the lawless who at various times set devices and snares against the churches of God. And see what he says in what follows.]
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« Ἐξηρεύνησαν ἀνομίαν ἐξέλιπον ἐξσαν λογισμόν· πᾶσαν ἐπενόησαν κατ᾿ ἐμοῦ μηχανήν· οὐδὲν ἐπιβουλῆς καταλελοίπασιν εἶδος, προφανῶς ἐπιόντες, κρύβδην λοχῶντες, κατασκόποις χρώμενοι, τὰς ἐρήμους περινοστοῦντες, τὰ πετρώδη χωρία διερευνώμενοι [ ἐν ὄρεσι καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς ἀναζητοῦντες τοὺς ἀθλητὰς τῆς εὐσεβείας, περὶ ὧν φάσκει ὁ θεῖος Παῦλος, ὧν οὐκ ἦν ἄξιος ὁ κόσμος]. - ερευνῶντες ἐξερευνήσεις. » Πάντα, φησὶν, ἐκίνη• Προσελεύσεται ἄνθρωπος", καὶ καρδία βαθεία.
« Exēreunēsan anomian exelipon exsan logismon; pasan epenoēsan kat᾿ emou mēchanēn; ouden epiboulēs kataleloipasin eidos, prophanōs epiontes, krybdēn lochōntes, kataskopois chrōmenoi, tas erēmous perinostountes, ta petrōdē chōria diereunōmenoi [ en oresi kai spēlaiois kai tais opais tēs gēs anazētountes tous athlētas tēs eusebeias, peri hōn phaskei ho theios Paulos, hōn ouk ēn axios ho kosmos]. - ereunōntes exereunēseis. » Panta, phēsin, ekinē• Proseleusetai anthrōpos", kai kardia batheia.
"They searched out iniquity; they failed, searching with searchings." "They set every reasoning in motion," he says; "they devised every contrivance against me; they left out no kind of plot, attacking openly, lying in wait secretly, using spies, roaming the deserts, searching the rocky places" [in mountains and caves and holes of the earth seeking out the athletes of piety, of whom the divine Paul says, "of whom the world was not worthy"]. "A man will draw near, and a deep heart."
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« Καὶ ὑψωθήσεται ὁ Θεός. • Τοῦτο σαφέστερον ὁ Θεοδοτίων ἡρμήνευσε· λέγει δὲ οὕτως · Καὶ διάνοιαν ἀνδρὸς, καὶ καρδίαν βαθεῖαν κατατοξεύσει ὁ Θεός. Κἂν γὰρ μυριάκις αὐτῶν κατακρύψωσι τὰ ἐπιτηδεύματα, δῆλα ταῦτά ἐστι τῷ πάντ᾽ ἐφορῶντι Θεῷ · ὃς τὸ οἰκεῖον ὑποδείκνυσιν ὕψος, δίκας τοὺς τοιούτους εἰσπραττόμενος. « Βέλος νηπίων ἐγενήθησαν αἱ πληγαὶ αὐτῶν. Καὶ ἐξησθένησαν ἐπ᾿ αὐτοὺς δὲ αἱ γλῶσσαι αὐτῶν. » ᾿Αλλ᾽ ὅμως καὶ τοσαύτῃ δεινότητι χρώμενοι, διήμαρτον τοῦ σκοποῦ. Καθάπερ γὰρ τὰ παρὰ τῶν κομιδῆ νέων ἀφιέμενα βέλη βλάβην οὐδεμίαν ἐπιφέρει τοῖς δεχομένοις, οὕτως αἱ τούτων γλῶσσαι, τοὺς μὲν βληθέντας οὐκ ἔβλαψαν· κατὰ δὲ τῶν τιναξάντων ἡ λώβη κεχώρηκεν. « Εταράχθησαν πάντες οἱ θεωροῦντες αὐτούς.» Οἱ δὲ θεασάμενοι αὐτοὺς τῶν ἐγχειρημάτων διαμαρτόντας, θορύβου καὶ δέους πλησθήσονται, ἢ ἐπλήσθησαν, καὶ τὴν θείαν ἐθαύμασαν πρόνοιαν. Τοῦτο γὰρ τὰ μετὰ ταῦτα δηλοῖ.
« Kai hypsōthēsetai ho Theos. • Touto saphesteron ho Theodotiōn hērmēneuse; legei de houtōs ; Kai dianoian andros, kai kardian batheian katatoxeusei ho Theos. Kan gar myriakis autōn katakrypsōsi ta epitēdeumata, dēla tauta esti tǭ pant᾽ ephorōnti Theǭ ; hos to oikeion hypodeiknysin hypsos, dikas tous toioutous eisprattomenos. « Belos nēpiōn egenēthēsan hai plēgai autōn. Kai exēsthenēsan ep᾿ autous de hai glōssai autōn. » ᾿All᾽ homōs kai tosautę̄ deinotēti chrōmenoi, diēmarton tou skopou. Kathaper gar ta para tōn komidē neōn aphiemena belē blabēn oudemian epipherei tois dechomenois, houtōs hai toutōn glōssai, tous men blēthentas ouk eblapsan; kata de tōn tinaxantōn hē lōbē kechōrēken. « Etarachthēsan pantes hoi theōrountes autous.» Hoi de theasamenoi autous tōn encheirēmatōn diamartontas, thorybou kai deous plēsthēsontai, ē eplēsthēsan, kai tēn theian ethaumasan pronoian. Touto gar ta meta tauta dēloi.
"And God will be exalted." Theodotion rendered this more clearly; he speaks thus: "And God will shoot at the mind of man and the deep heart." "For even if they hide their practices ten thousand times, these are plain to God who watches over all, and he shows his own height by exacting punishment from such people." "Their blows became the arrow of infants, and their tongues grew weak against them." "Yet though they used so much cunning, they missed the mark. For just as arrows shot by very young boys do no harm to those they strike, so their tongues did not harm those at whom they were aimed, but the damage recoiled on those who launched them." "All who saw them were troubled." "Those who saw them fail in their attempts will be filled," or "were filled," "with confusion and fear, and marveled at God's providence." This is what the following words show.
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« Καὶ ἐφοβήθη πᾶς ἄνθρωπος, καὶ ἀνήγγειλαν τὰ ἔργα τοῦ Θεοῦ· καὶ τὰ ποιήματα αὐτοῦ συνῆκαν. » Ἐν περινοίᾳ γὰρ οἱ τῆς τοῦ Θεοῦ κηδεμονίας γενόμενοι, τὸ θεῖον κριτήριον ἔδεισαν.
« Kai ephobēthē pas anthrōpos, kai anēngeilan ta erga tou Theou; kai ta poiēmata autou synēkan. » En perinoią gar hoi tēs tou Theou kēdemonias genomenoi, to theion kritērion edeisan.
"And every man was afraid, and they proclaimed the works of God, and understood his deeds." For those who came to perceive God's care feared the divine judgment.
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« Εὐφρανθήσεται δίκαιος ἐν τῷ Κυρίῳ, καὶ ἐλπιεῖ ἐπ᾿ αὐτόν. » Διαφερόντως δὲ οἱ τῶν θείων νόμων [ παλαιᾶς τε καὶ νέας διαθήκης ] ἐπιμελούμενοι, θυμηδίας ἐμφορηθέντες, τὴν εἰς τὸν Θεὸν ἐλπίδα βεβαίαν ἐργάσονται. « Καὶ ἐπαινεθήσονται πάντες οἱ εὐθεῖς τῇ καρδίᾳ. » Καὶ τὴν παρὰ ἀνθρώπων δὲ καρπώσονται εὔκλειαν οἱ τὸν λογισμὸν πρὸς Θεὸν διευθύνοντες, καὶ τῆς ὁδοῦ τῆς εὐθείας ἔξω βαδίζειν οὐκ ἀνεχόμενοι. [Τοῦτο δὲ εὕροι ἄν τις κατωρθωκότας τὸν Δαβὶδ καὶ τοὺς κατ᾿ αὐτὸν καὶ τοὺς μετ᾿ ἐκείνους· λέγω δὴ τοὺς ἀθλοφόρους μάρτυρας καὶ τοὺς ἀθλητὰς τῆς εὐσεβείας. ]
« Euphranthēsetai dikaios en tǭ Kyriǭ, kai elpiei ep᾿ auton. » Diapherontōs de hoi tōn theiōn nomōn [ palaias te kai neas diathēkēs ] epimeloumenoi, thymēdias emphorēthentes, tēn eis ton Theon elpida bebaian ergasontai. « Kai epainethēsontai pantes hoi eutheis tę̄ kardią. » Kai tēn para anthrōpōn de karpōsontai eukleian hoi ton logismon pros Theon dieuthynontes, kai tēs hodou tēs eutheias exō badizein ouk anechomenoi. [Touto de heuroi an tis katōrthōkotas ton Dabid kai tous kat᾿ auton kai tous met᾿ ekeinous; legō dē tous athlophorous martyras kai tous athlētas tēs eusebeias. ]
"The righteous will be glad in the Lord and will hope in him." "Especially those who care for the divine laws [of the Old and New Testaments], filled with gladness, will make their hope in God firm." "And all the upright in heart will be praised." "Those who direct their reasoning toward God and will not walk outside the straight road will also reap good repute among men." [One would find that David and those of his time and those after them achieved this; I mean the prize-bearing martyrs and the athletes of piety.]
Chapter 64
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« Εἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ· ᾠδὴ Ἱερεμίου καὶ Ἰεζεκιήλ, καὶ τοῦ λαοῦ τῆς παροικίας, ὅτε ἔμελλον ἐκπορεύεσθαι. · Ἐν ἐνίοις δὲ ἀντιγράφοις πρόσκειται, « ᾠδὴ Ἱερεμίου καὶ Ἰεζεκιήλ, καὶ τοῦ λαοῦ τῆς παροικίας, ὅτε ἔμελλον ἐκπορεύεσθαι. » Ταῦτα οὔτε τὸ Ἑβραϊκὸν ἔχει, οὔτε οἱ ἄλλοι ἑρμηνευταὶ, οὔτε οἱ Ἑβδομήκοντα ἐν τῷ Ἑξαπλῷ· ἀλλά τις, ὡς ἔοικε, ταύτην προστέθεικε τὴν ἐπιγραφὴν, οὔτε τῇ τοῦ ψαλμοῦ διανοίᾳ προσεσχηκώς, οὔτε· τὴν ἱστορίαν μεμαθηκώς. Πρῶτον μὲν γὰρ ὁ Ἱερεμίας αἰχμαλωσίας οὐκ ἐκοινώνησεν· ἀλλ᾽ αἵρεσιν λαβὼν διάγειν ὅπου βούλεται, τὴν ἐν τῇ πατρίδι διαγωγὴν εἴλετο. Ὅθεν· οὐδαμῶς τοῖς ἐκπορευομένοις εἰς τὴν αἰχμαλωσίαν ἁρμόττει· ἀλλὰ τοῖς ἐν τῇ αἰχμαλωσίᾳ • διάγουσι. Πόῤῥω" γὰρ ὄντες τῆς πατρίδος, καὶ ὑμνεῖν μὲν τὸν Θεὸν ποθοῦντες, τῷ νόμῳ δὲ τοῦτο ποιεῖν κωλυόμενοι · αὐτῶν γάρ ἐστι φωνή, « Πῶς ᾄσωμεν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας;» ἔλεγον· ἐν Βαβυλῶνι τὸν Θεὸν ἱκετεύοντες.
« Eis to telos, psalmos tǭ Dabid; ǭdē Hieremiou kai Iezekiēl, kai tou laou tēs paroikias, hote emellon ekporeuesthai. ; En eniois de antigraphois proskeitai, « ǭdē Hieremiou kai Iezekiēl, kai tou laou tēs paroikias, hote emellon ekporeuesthai. » Tauta oute to Hebraïkon echei, oute hoi alloi hermēneutai, oute hoi Hebdomēkonta en tǭ Hexaplǭ; alla tis, hōs eoike, tautēn prostetheike tēn epigraphēn, oute tę̄ tou psalmou dianoią proseschēkōs, oute; tēn historian memathēkōs. Prōton men gar ho Hieremias aichmalōsias ouk ekoinōnēsen; all᾽ hairesin labōn diagein hopou bouletai, tēn en tę̄ patridi diagōgēn eileto. Hothen; oudamōs tois ekporeuomenois eis tēn aichmalōsian harmottei; alla tois en tę̄ aichmalōsią • diagousi. Porrhō" gar ontes tēs patridos, kai hymnein men ton Theon pothountes, tǭ nomǭ de touto poiein kōlyomenoi ; autōn gar esti phōnē, « Pōs ąsōmen tēn ǭdēn Kyriou epi gēs allotrias?» elegon; en Babylōni ton Theon hiketeuontes.
"To the end; a psalm of David; an ode of Jeremiah and Ezekiel and the people of the sojourning, when they were about to go out." In some copies there is added, "an ode of Jeremiah and Ezekiel and the people of the sojourning, when they were about to go out." Neither the Hebrew has this, nor the other translators, nor the Seventy in the Hexapla; but someone, it seems, added this title without attending to the sense of the psalm or having learned the history. First, Jeremiah did not share in the captivity; given the choice to live where he wished, he chose to stay in his homeland. Secondly, the psalm in no way fits those going out into captivity, but those living in captivity. For being far from their homeland and longing to hymn God, but prevented by the law from doing so (for theirs is the cry, "How shall we sing the Lord's song in a foreign land?"), they spoke these words, entreating God in Babylon.
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« Σοὶ πρέπει ὕμνος, ὁ Θεὸς, ἐν Σιὼν, καί σοι ἀποδοθήσεται εὐχὴ ἐν Ἱερουσαλήμ. Εἰσάκουσον προσευχῆς μου, πρὸς σὲ πᾶσα σάρξ ἥξει. » πάντα δὲ τοῦ ψαλμοῦ τὰ ῥητὰ, τοῖς ἐν Βαβυλῶνι διάγουσι πρόσφορα. Οὗτοι γὰρ τῆς ἐπανόδου γλιχόμενοι, ταύτην τῷ θεῷ τὴν ὑμνῳδίαν προσέφερον. Αναμέμικται δὲ τῇ περὶ τούτων προῤῥήσει καὶ τῆς τῶν ἐθνῶν σωτηρίας ἡ προφητεία. « Σοὶ πρέπει ὕμνος, ὁ Θεὸς, ἐν Σιὼν, καί σοι ἀποδοθήσεται εὐχὴ ἐν Ἱερουσαλήμ. » Ἐν ἐκείνῃ, φησὶ, τῇ πόλει προσφέρειν σοι τὸν ὕμνον προσέταξας· ἐκεῖ τοίνυν ἀποδοῦναί σοι τοῦτον ἀντιβολῶ. [Περὶ δὲ ταύτης ὁ μακάριος Παῦλος ἔφη τοῖς ἔθνεσι· Προσεληλύθατε Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλήμ ἐπουρανίῳ. Ταῦτα δὲ εἴρηται τῷ ᾿Αποστόλῳ περὶ τῆς ἐξ ἐθνῶν Ἐκκλησίας. ] Εἰσάκουσον προσευχῆς μου. » Δέξαι μου, φησὶ, τὴν δέησιν, καὶ τῶν τῆς αἰχμαλωσίας με δεσμῶν ἐλευθέρωσον. [ Τοῦτο μὲν ὁ ἀνδραποδισθεὶς ἐκ τῆς Ἱερουσαλήμ λαὸς προσευχόμενος βοᾷ · τοῦτο δὲ καὶ ὁ ἐκ τῆς τῶν εἰδώλων ἀποδράσει ἐπειγόμενος αἰχμαλωσίας ἀντιβολεῖ· καὶ σαφέστερον αὐτὸ διὰ τῶν ἑξῆς ἔφησεν ἐν τῷ εἰπεῖν· ] « Πρὸς σὲ πᾶσα σάρξ ἥξει. » Τῆς τῶν ἐθνῶν θεογνωσίας σαφῆ τοῦτο πρόῤῥησιν ἔχει. Νῦν γὰρ, φησὶν, ἡμεῖς ἱκετεύομεν τῆς ἐπανόδου τυχεῖν, καὶ ἐν τῷ ἀφιερωμένῳ σοι ναῷ τὸν ὕμνον προσενεγκεῖν· μικρὸν δὲ ὕστερον πᾶσα τῶν ἀνθρώπων ἡ φύσις, τῆς πολυθέου πλάνης ἀπαλλαγεῖσα, πρὸς σὲ τὸν ἀληθινὸν δραμεῖται Θεόν.
« Soi prepei hymnos, ho Theos, en Siōn, kai soi apodothēsetai euchē en Hierousalēm. Eisakouson proseuchēs mou, pros se pasa sarx hēxei. » panta de tou psalmou ta rhēta, tois en Babylōni diagousi prosphora. Houtoi gar tēs epanodou glichomenoi, tautēn tǭ theǭ tēn hymnǭdian prosepheron. Anamemiktai de tę̄ peri toutōn prorrhēsei kai tēs tōn ethnōn sōtērias hē prophēteia. « Soi prepei hymnos, ho Theos, en Siōn, kai soi apodothēsetai euchē en Hierousalēm. » En ekeinę̄, phēsi, tę̄ polei prospherein soi ton hymnon prosetaxas; ekei toinyn apodounai soi touton antibolō. [Peri de tautēs ho makarios Paulos ephē tois ethnesi; Proselēlythate Siōn orei kai polei Theou zōntos, Hierousalēm epouraniǭ. Tauta de eirētai tǭ ᾿Apostolǭ peri tēs ex ethnōn Ekklēsias. ] Eisakouson proseuchēs mou. » Dexai mou, phēsi, tēn deēsin, kai tōn tēs aichmalōsias me desmōn eleutherōson. [ Touto men ho andrapodistheis ek tēs Hierousalēm laos proseuchomenos boą ; touto de kai ho ek tēs tōn eidōlōn apodrasei epeigomenos aichmalōsias antibolei; kai saphesteron auto dia tōn hexēs ephēsen en tǭ eipein; ] « Pros se pasa sarx hēxei. » Tēs tōn ethnōn theognōsias saphē touto prorrhēsin echei. Nyn gar, phēsin, hēmeis hiketeuomen tēs epanodou tychein, kai en tǭ aphierōmenǭ soi naǭ ton hymnon prosenenkein; mikron de hysteron pasa tōn anthrōpōn hē physis, tēs polytheou planēs apallageisa, pros se ton alēthinon drameitai Theon.
"A hymn befits you, O God, in Zion, and a vow will be paid to you in Jerusalem. Hear my prayer; to you all flesh will come." All the words of the psalm suit those living in Babylon. For, yearning for the return, they offered this hymnody to God. Mixed with the prediction about them is the prophecy of the salvation of the nations as well. "A hymn befits you, O God, in Zion, and a vow will be paid to you in Jerusalem." "In that city," he says, "you commanded the hymn to be offered to you; there, then, I beg to pay it to you." [About this city the blessed Paul said to the nations, "You have come to Mount Zion and the city of the living God, the heavenly Jerusalem." The apostle said this about the church from the nations.] "Hear my prayer." "Accept my petition," he says, "and free me from the bonds of captivity." [This the people enslaved from Jerusalem cries in prayer; and this too the one hastening to escape from the captivity of idols begs; and he said it more clearly in the following words:] "To you all flesh will come." This holds a clear prediction of the nations' knowledge of God. "Now," he says, "we beg to obtain the return and to offer the hymn in the temple dedicated to you; but a little later the whole nature of mankind, rid of the error of many gods, will run to you, the true God."
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« Λόγοι ἀνόμων ὑπερεδυνάμωσαν ἡμᾶς. » Ὁ δὲ Σύμμαχος οὕτως · Λόγοι ἀνόμων κατεδυνάστευσάν με. Δυσσεβέσι, φησὶ, καὶ ἀνομίᾳ συζῶσιν ἀνθρώποις δουλεύειν ἡνάγκασμαι. Εἶτα τῆς δουλείας τὴν αἰτίαν διδάσκει. « Καὶ ταῖς ἀσεβείαις ἡμῶν σὺ ἱλάσῃ. » Οὐκ ἀδίκως, φησὶ, κατεκρίθην δουλεύειν, ἀλλὰ διὰ τὴν ὑπ᾿ ἐμοῦ πάλαι τολμηθεῖσαν ἀσέβειαν· ἧς ἀπαλλαγῆναι διὰ τῆς σῆς φιλανθρωπίας ἀντιβολῶ. Ἐντεῦθεν μακαρίζουσι τὴν τῆς πατρίδος διαγωγὴν, ὡς διδάσκαλον καὶ πρόξενον εὐσεβείας.
« Logoi anomōn hyperedynamōsan hēmas. » Ho de Symmachos houtōs ; Logoi anomōn katedynasteusan me. Dyssebesi, phēsi, kai anomią syzōsin anthrōpois douleuein hēnankasmai. Eita tēs douleias tēn aitian didaskei. « Kai tais asebeiais hēmōn sy hilasę̄. » Ouk adikōs, phēsi, katekrithēn douleuein, alla dia tēn hyp᾿ emou palai tolmētheisan asebeian; hēs apallagēnai dia tēs sēs philanthrōpias antibolō. Enteuthen makarizousi tēn tēs patridos diagōgēn, hōs didaskalon kai proxenon eusebeias.
"The words of the lawless overpowered us." Symmachus has: "The words of the lawless tyrannized me." "I have been forced to serve impious people who live with lawlessness," he says. Then he teaches the cause of the servitude: "And you will pardon our impieties." "Not unjustly was I condemned to servitude," he says, "but because of the impiety I once dared to commit; I beg to be freed from it through your love for humankind." From here they call blessed the life in the homeland, as a teacher and patron of piety.
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« Μακάριος ὃν ἐξελέξω καὶ προσελάβου· κατασκηνώσει ἐν ταῖς αὐλαῖς σου, πλησθησόμεθα ἐν τοῖς ἀγαθοῖς τοῦ οἴκου σου. » Ζηλωτὸς, φησὶ, καὶ μακάριος ὁ τῶν ἄλλων ἐθνῶν ὑπὸ σοῦ προτετιμημένος λαός. Ταῖς γὰρ ἱεραῖς σου προσεδρεύων αὐλαῖς, τὴν ἐκεῖθεν ὠφέλειαν καὶ εὐλογίαν καρποῦται. « "Ἅγιος ὁ ναός σου. Θαυμαστὸς ἐν δικαιοσύνῃ. » ῾Αγιασμοῦ γὰρ πλήρης ὁ σὸς ναὸς, καὶ τὴν σὴν δικαιοσύνην διὰ τῶν σῶν λογίων διδάσκει τοὺς προσιόντας . « Ἐπάκουσον ἡμῶν, ὁ Θεὸς, ὁ σωτὴρ ἡμῶν· ἡ ἐλπὶς πάντων τῶν περάτων τῆς γῆς, καὶ τῶν ἐν θαλάσσῃ μακράν. » Πάλιν ἐνταῦθα τὴν τῆς οἰκουμένης σωτηρίαν προλέγει, καὶ τῆς τοῦ πατριάρχου Ἰακὼβ ἀναμιμνήσκει προῤῥήσεως· ἐκείνου γάρ ἐστι φωνὴ, « Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν. » Τοῦτον καὶ ἐνταῦθα « ἐλπίδα » ἐκάλεσε « πάντων τῶν περάτων τῆς γῆς, καὶ τῶν ἐν θαλάσσῃ μακράν. » Σημαίνει δὲ διὰ τούτων τοὺς τε ἐν ταῖς· νήσοις οἰκοῦντας, καὶ τοὺς ἐν ταῖς ἀντίπερα ἠπείροις ἀνθρώπους, καὶ τοὺς τὰ τέρματα τῆς οἰκουμένης κληρωθέντας οἰκεῖν. Ἐπάκουσον ἡμῶν, φησὶν, ὁ μικρὸν ὕστερον πᾶσαν τῶν ἀνθρώπων τὴν φύσιν τῷ τῆς θεογνωσίας καταυγάζων φωτί . Εἶτα τὴν δύναμιν, ὡς ἔνεστι ", τοῦ Θεοῦ διηγεῖται . ἣν ὥσπερ τινὰ περίκεισαι ζώνην. [ Ζωή γὰρ
« Makarios hon exelexō kai proselabou; kataskēnōsei en tais aulais sou, plēsthēsometha en tois agathois tou oikou sou. » Zēlōtos, phēsi, kai makarios ho tōn allōn ethnōn hypo sou protetimēmenos laos. Tais gar hierais sou prosedreuōn aulais, tēn ekeithen ōpheleian kai eulogian karpoutai. « "Hagios ho naos sou. Thaumastos en dikaiosynę̄. » ῾Agiasmou gar plērēs ho sos naos, kai tēn sēn dikaiosynēn dia tōn sōn logiōn didaskei tous prosiontas . « Epakouson hēmōn, ho Theos, ho sōtēr hēmōn; hē elpis pantōn tōn peratōn tēs gēs, kai tōn en thalassę̄ makran. » Palin entautha tēn tēs oikoumenēs sōtērian prolegei, kai tēs tou patriarchou Iakōb anamimnēskei prorrhēseōs; ekeinou gar esti phōnē, « Ouk ekleipsei archōn ex Iouda, kai hēgoumenos ek tōn mērōn autou, heōs an elthę̄ hǭ apokeitai, kai autos prosdokia ethnōn. » Touton kai entautha « elpida » ekalese « pantōn tōn peratōn tēs gēs, kai tōn en thalassę̄ makran. » Sēmainei de dia toutōn tous te en tais; nēsois oikountas, kai tous en tais antipera ēpeirois anthrōpous, kai tous ta termata tēs oikoumenēs klērōthentas oikein. Epakouson hēmōn, phēsin, ho mikron hysteron pasan tōn anthrōpōn tēn physin tǭ tēs theognōsias kataugazōn phōti . Eita tēn dynamin, hōs enesti ", tou Theou diēgeitai . hēn hōsper tina perikeisai zōnēn. [ Zōē gar
"Blessed is the one you chose and took to yourself; he will dwell in your courts. We shall be filled with the good things of your house." "Enviable and blessed," he says, "is the people honored by you above the other nations. For by attending your sacred courts it reaps the benefit and blessing that come from there." "Holy is your temple, wonderful in righteousness." "For your temple is full of holiness, and through your oracles it teaches those who approach your righteousness." "Hear us, O God our savior, the hope of all the ends of the earth and of those far off at sea." Here again he foretells the salvation of the world and recalls the prediction of the patriarch Jacob; for his is the saying, "A ruler shall not fail from Judah, nor a leader from his thighs, until there comes the one for whom it is reserved, and he is the expectation of nations." Here he called him the "hope of all the ends of the earth and of those far off at sea." By these words he means those who live on the islands, those on the mainlands across the sea, and those whose lot it is to live at the ends of the world. "Hear us," he says, "you who a little later will light up the whole nature of mankind with the light of the knowledge of God." Then he recounts the power of God, as far as is possible, which you wear like a belt. [For being Life . . .
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« Ἑτοιμάζων ὄρη ἐν τῇ ἰσχύϊ αὐτοῦ . περιεζωσμένος ἐν δυναστείᾳ. Ὁ συνταράσσων τὸ κύτος τῆς θαλάσσης· ἤχους κυμάτων Ταὐτῆς τις ὑποστήσεται "; » Τὸ ἑτοιμάζων, ἐδράζων ὁ Σύμμαχος εἴρηκε. Τὸ δὲ συνταράσσων, ὁ Θεοδοτίων καταπραΰνων. Λέγει δὲ, ὅτι τὰ μὲν ὄρη ἐδραῖα ποιεῖς, καὶ ἀκίνητα - τὴν δὲ θάλασσαν κινεῖς ὅτε βούλει, καὶ πάλιν κατευνάζεις, ἧς οὐδὲ ἦχος τίς ἐστι τοῖς ἀκούουσιν· ἐπιτελεῖς δὲ τούτων ἕκαστον, δυνάμει χρώμενος ἀῤῥήτῳ καὶ ἀμετρήτῳ σε · ὑπάρχων μεταδίδως τοῖς εἰς σὲ πιστεύουσι καὶ τοῖς ἀκινήτοις τὸ πεπῆχθαι παρέχεις.] Ἐπειδὴ γὰρ ὁ ἐζωσμένος εὐσταλέστερός ἐστι περὶ τὸ πράττειν ὁ βούλεται, ζώνην τροπικῶς τοῦ Θεοῦ τὴν δύναμιν προσηγόρευσεν. Ἐντεῦθεν λοιπὸν ἐφεξῆς τῆς καινῆς διαθήκης ὑφηγεῖται τὰ κατορθώματα. « Ταραχθήσονται τὰ ἔθνη, τὰ τῶν ἀποστόλων κηρύγματα" παρεδήλωσεν, ἃ ταραχὴν καὶ ζάλην εὐθὺς τοῖς ἀνθρώποις ἐκίνησε, κατὰ τὴν τοῦ Κυρίου φωνήν. • Ἦλθον γὰρ, ἔφη, διχάσαι ἄνθρωπον ἀπὸ τοῦ πλησίον αὐτοῦ, υἱὸν ἀπὸ τοῦ πατρὸς αὐτοῦ, θυγατέρα ἀπὸ τῆς μητρὸς αὐτῆς, νύμφην ἀπὸ τῆς πενθερᾶς αὐτῆς. [ Καὶ ὁ Ἀμβακούμ δὲ προλέγων ταῦτά φησι. « Ἐπεβίβασας εἰς θάλασσαν τοὺς ἵππους σου ταράσσοντας ὕδατα πολλά. • Τοὺς ἀποστόλους, ὧν λέγει τὴν ἱππασίαν ἀντὶ τοῦ διδαχὴν σωτηρίαν γενήσεσθαι. ] Μετὰ ταῦτα δὲ τὴν ζάλην κατέπαυσε, καὶ τὴν εἰρήνην ἅπασιν ἐπρυτάνευσε, φήσας, « Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν, εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν. ] θ΄· « Καὶ φοβηθήσονται οἱ κατοικοῦντες τὰ πέρατα, ἀπὸ τῶν σημείων σου. » Ἡγήσατο μὲν γὰρ ἡ ταραχή · ἠκολούθησε δὲ ὁ φόβος, τῷ μεγέθει τῶν θαυμάτων γενόμενος, καὶ τὴν εὐσέβειαν ἐξεπαίδευσεν. « Ἑξόδους πρωΐας καὶ ἑσπέρας τέρψεις .» Τῷ γὰρ φόβῳ τῶν θαυμάτων καταπλαγέντες οἱ ἄνθρωποι, τὴν προτέραν πλάνην καταλιπόντες, καὶ τὸν ὄντα γνόντες Θεὸν, καὶ ἀρχομένης καὶ ληγούσης ἡμέρος τὴν τερπνὴν καὶ ἀρεστὴν τῷ Θεῷ προσφέρουσιν ὑμνῳδίαν. Τοῦτο γὰρ ὁ Σύμμαχος παρεδήλωσε, Τὰς προελεύσεις τοῦ ὄρθρου, καὶ δὲ τὴν ἑσπέραν ὑμνολογοῦσιν το.
« Hetoimazōn orē en tę̄ ischyï autou . periezōsmenos en dynasteią. Ho syntarassōn to kytos tēs thalassēs; ēchous kymatōn Tautēs tis hypostēsetai "? » To hetoimazōn, edrazōn ho Symmachos eirēke. To de syntarassōn, ho Theodotiōn katapraÿnōn. Legei de, hoti ta men orē edraia poieis, kai akinēta - tēn de thalassan kineis hote boulei, kai palin kateunazeis, hēs oude ēchos tis esti tois akouousin; epiteleis de toutōn hekaston, dynamei chrōmenos arrhētǭ kai ametrētǭ se ; hyparchōn metadidōs tois eis se pisteuousi kai tois akinētois to pepēchthai parecheis.] Epeidē gar ho ezōsmenos eustalesteros esti peri to prattein ho bouletai, zōnēn tropikōs tou Theou tēn dynamin prosēgoreusen. Enteuthen loipon ephexēs tēs kainēs diathēkēs hyphēgeitai ta katorthōmata. « Tarachthēsontai ta ethnē, ta tōn apostolōn kērygmata" paredēlōsen, ha tarachēn kai zalēn euthys tois anthrōpois ekinēse, kata tēn tou Kyriou phōnēn. • Ēlthon gar, ephē, dichasai anthrōpon apo tou plēsion autou, huion apo tou patros autou, thygatera apo tēs mētros autēs, nymphēn apo tēs pentheras autēs. [ Kai ho Ambakoum de prolegōn tauta phēsi. « Epebibasas eis thalassan tous hippous sou tarassontas hydata polla. • Tous apostolous, hōn legei tēn hippasian anti tou didachēn sōtērian genēsesthai. ] Meta tauta de tēn zalēn katepause, kai tēn eirēnēn hapasin eprytaneuse, phēsas, « Eirēnēn tēn emēn didōmi hymin, eirēnēn tēn emēn aphiēmi hymin. ] th΄; « Kai phobēthēsontai hoi katoikountes ta perata, apo tōn sēmeiōn sou. » Hēgēsato men gar hē tarachē ; ēkolouthēse de ho phobos, tǭ megethei tōn thaumatōn genomenos, kai tēn eusebeian exepaideusen. « Hexodous prōïas kai hesperas terpseis .» Tǭ gar phobǭ tōn thaumatōn kataplagentes hoi anthrōpoi, tēn proteran planēn katalipontes, kai ton onta gnontes Theon, kai archomenēs kai lēgousēs hēmeros tēn terpnēn kai arestēn tǭ Theǭ prospherousin hymnǭdian. Touto gar ho Symmachos paredēlōse, Tas proeleuseis tou orthrou, kai de tēn hesperan hymnologousin to.
"Making the mountains ready by his strength, girded with might; who stirs up the depth of the sea; the roar of its waves, who will withstand it?" For "making ready" Symmachus said "establishing"; for "stirs up" Theodotion said "calms." He says: "You make the mountains firm and immovable; but the sea you move when you wish and lull again, the roar of which is unbearable to those who hear it; and you accomplish each of these using a power inexpressible and immeasurable . . . [being Life,] you share it with those who believe in you, and to the immovable you grant fixity.]" Since a man with his belt on is readier to do what he wishes, he figuratively called God's power a belt. From here on he next describes the achievements of the new covenant. "The nations will be troubled": by this he indicated the preaching of the apostles, which at once stirred up trouble and storm among men, according to the Lord's saying, "For I came," he said, "to divide a man from his neighbor, a son from his father, a daughter from her mother, a bride from her mother-in-law." [Habakkuk too foretells these things when he says, "You mounted your horses on the sea, troubling many waters": the apostles, whose riding means that their teaching would bring salvation.] Afterward he calmed the storm and bestowed peace on all, saying, "My peace I give you, my peace I leave you." "And those who dwell at the ends will be afraid of your signs." "Trouble came first; fear followed, arising from the greatness of the miracles, and it taught them piety." "You will delight the outgoings of morning and evening." For, struck by fear of the miracles, men leave their former error, come to know the God who is, and at the beginning and the end of the day offer to God a delightful and pleasing hymnody. Symmachus indicated this: "The comings of the dawn and the evening sing hymns."
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· Ἐπεσκέψω τὴν γῆν, καὶ ἐμέθυσας αὐτήν· ἐπλήθυνας τοῦ πλουτίσαι αὐτήν. » Ὁ δὲ Σύμμαχος οὕτως εἴρηκε, Πολυκαρπίᾳ πλουτίσεις αὐτήν. Οὐκ ἔτι γὰρ μόνοις ἡμῖν τὴν πνευματικὴν ἀρδείαν προσφέρεις· ἀλλὰ πᾶσαν εἰς κόρον ἀρδεύεις τὴν οἰκουμένην· ἐπλήθυνας τοῦ πλουτίσαι αὐτήν. ποταμὸς τοῦ Θεοῦ ἐπληρώθη ὑδάτων. » Ὁ δὲ Σύμμαχος εὐκτικῶς τὰ τρία τέθεικεν· Ἐπίσκεψαι " τὴν γῆν, καὶ ποτιεῖς αὐτὴν, πολυκαρπίᾳ πλουτίσεις αὐτὴν, ὀχετοῖς Θεοῦ μεστοῖς ὑδάτων· Τὴν δὲ πάλαι ἄκαρπον οίκουμένην, εὔκαρπον ὁμοῦ καὶ πολύκαρπον ἀνέδειξεν ὁ Δεσπότης, τοῖς θείοις ὀχετοῖς τὴν ἀρδείαν προσενεγκών. Ὀχετοὶ δὲ Θεοῦ πλήρεις ὑδάτων τίνες ἂν εἶεν ἕτεροι, ἢ οἱ θεῖοι ἀπόστολοι; περὶ ὧν ὁ Δεσπότης ἔφη Χριστός « Ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ Γραφή, ποταμοὶ ἐκτῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος· · καὶ πάλιν, « Ὁ πίνων ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα· ἀλλ᾿ ἔσται τὸ ὕδωρ ὁ ἐγὼ δώσω αὐτῷ, πηγὴ ὕδατος ζῶντος ἁλλομένου εἰς ζωὴν αἰώνιον. » Καὶ ποταμὸς δὲ τοῦ Θεοῦ, κατὰ τοὺς Ἑβδομήκοντα, ἡ χάρις τοῦ Πνεύματος, ἡ εἰς ὀχετοὺς διαιρουμένη, καὶ τούτῳ μὲν τὸν λόγον τῆς σοφίας προχέουσα, ἑτέρῳ δὲ χορηγοῦσα τὴν γνῶσιν, ἄλλῳ δὲ τῶν ἰαμάτων χάρισμα, καὶ ἄλλῳ γένη γλωσσῶν, καὶ διὰ τούτων τὴν οἰκουμένην ἀρδεύουσα. « Ἡτοί μασας τὴν τροφὴν αὐτῶν, ὅτι οὕτως ἡ ἑτοιμασία. » Ὁ δὲ Σύμμαχος οὕτως, Τελεσφορήσεις τὴν πανσπερμίαν αὐτῆς, οὕτως ἥδρασας αὐτήν. Τῆς γὰρ προτέρας αὐτὴν πλάνης ἐλευθερώσας καὶ ἐν τοῖς εὐσεβέσι δόγμασι βεβαιώσας,], τοὺς τῆς ἀρετῆς παρασκευάσεις τελεσφορῆσαι καρπούς· οἱ σε μὲν εὐφρανοῦσι, τοὺς δὲ βλαστάνοντας διαθρέψουσι. Κατὰὶ γὰρ τοὺς Ἑβδομήκοντα, ὁ φυόμενος καρπὸς, αὐτῶν ἐστι τῶν φυόντων τροφή · « Ἡτοίμασας γὰρ, φησὶ, τὴν τροφὴν αὐτῶν, ὅτι οὕτως ἡ ἑτοιμασία σου. · Ἐπὶ τούτῳ, φησὶ, φέρειν αὐτοὺς τὸν καρπὸν παρεσκεύασας, ὥστε διὰ τούτου τρέφεσθαι.
; Epeskepsō tēn gēn, kai emethysas autēn; eplēthynas tou ploutisai autēn. » Ho de Symmachos houtōs eirēke, Polykarpią ploutiseis autēn. Ouk eti gar monois hēmin tēn pneumatikēn ardeian prosphereis; alla pasan eis koron ardeueis tēn oikoumenēn; eplēthynas tou ploutisai autēn. potamos tou Theou eplērōthē hydatōn. » Ho de Symmachos euktikōs ta tria tetheiken; Episkepsai " tēn gēn, kai potieis autēn, polykarpią ploutiseis autēn, ochetois Theou mestois hydatōn; Tēn de palai akarpon oikoumenēn, eukarpon homou kai polykarpon anedeixen ho Despotēs, tois theiois ochetois tēn ardeian prosenenkōn. Ochetoi de Theou plēreis hydatōn tines an eien heteroi, ē hoi theioi apostoloi? peri hōn ho Despotēs ephē Christos « Ho pisteuōn eis eme, kathōs eipen hē Graphē, potamoi ektēs koilias autou rheusousin hydatos zōntos; ; kai palin, « Ho pinōn ek tou hydatos hou egō dōsō autǭ, ou mē dipsēsei eis ton aiōna; all᾿ estai to hydōr ho egō dōsō autǭ, pēgē hydatos zōntos hallomenou eis zōēn aiōnion. » Kai potamos de tou Theou, kata tous Hebdomēkonta, hē charis tou Pneumatos, hē eis ochetous diairoumenē, kai toutǭ men ton logon tēs sophias procheousa, heterǭ de chorēgousa tēn gnōsin, allǭ de tōn iamatōn charisma, kai allǭ genē glōssōn, kai dia toutōn tēn oikoumenēn ardeuousa. « Hētoi masas tēn trophēn autōn, hoti houtōs hē hetoimasia. » Ho de Symmachos houtōs, Telesphorēseis tēn panspermian autēs, houtōs hēdrasas autēn. Tēs gar proteras autēn planēs eleutherōsas kai en tois eusebesi dogmasi bebaiōsas,], tous tēs aretēs paraskeuaseis telesphorēsai karpous; hoi se men euphranousi, tous de blastanontas diathrepsousi. Katai gar tous Hebdomēkonta, ho phyomenos karpos, autōn esti tōn phyontōn trophē ; « Hētoimasas gar, phēsi, tēn trophēn autōn, hoti houtōs hē hetoimasia sou. ; Epi toutǭ, phēsi, pherein autous ton karpon pareskeuasas, hōste dia toutou trephesthai.
"You visited the earth and made it drunk; you multiplied to enrich it." Symmachus said it this way: "With abundant fruit you will enrich it." "For you no longer bring the spiritual watering to us alone, but you water the whole world to the full." "You multiplied to enrich it. The river of God was filled with waters." Symmachus put the three phrases as wishes: "Visit the earth, and you will water it; with abundant fruit you will enrich it, with channels of God full of water." The Master made the world that was once fruitless both fruitful and abundantly fruitful, bringing it water through the divine channels. And what could the channels of God full of water be but the divine apostles? Of them Christ the Lord said, "He who believes in me, as the Scripture said, out of his belly will flow rivers of living water"; and again, "He who drinks of the water that I shall give him will never thirst; but the water that I shall give him will be a spring of water welling up to eternal life." And the river of God, according to the Seventy, is the grace of the Spirit, divided into channels, pouring out to one the word of wisdom, supplying knowledge to another, to another the gift of healings, and to another kinds of tongues, and through these watering the world. "You prepared their food, for so is the preparation." Symmachus has: "You will bring its every kind of seed to fruit; so you established it." "For having freed it from its former error and confirmed it in pious doctrines, you will make it bring the fruits of virtue to ripeness, which will gladden you and nourish those who produce them." For according to the Seventy, the fruit that grows is the food of those who grow it: "For you prepared their food," he says, "for so is your preparation." "For this purpose," he says, "you made them bear the fruit, so that they might be nourished by it."
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« Τὰς αὔλακας αὐτῆς μέθυσον. » Ἐντεῦθεν " δῆλον, ὅτι πρόῤῥησίς ἐστι μελλόντων, καὶ οὐ γεγενημένων διήγησις. « Πλήθυνον τὰ γεννήματα αὐτῆς. » Ἑπίμεινον, φησὶ, Δέσποτα, καθάπερ τινὰς αὔλακας, τοὺς λογισμοὺς αὐτῶν ἄρδων, καὶ εἰς καρποφορίαν • διεγείρων. « Ἐν ταῖς σταγόσιν αὐτῆς εὐφρανθήσεται ἀνατέλλουσα » Εὐφρανοῦσι δὲ αὐτὴν, καὶ ἀνθῆσαι παρασκευάσουσιν, αἱ κατὰ καιρὸν παρὰ τῶν διδασκάλων φερόμεναι ψεκάδες.
« Tas aulakas autēs methyson. » Enteuthen " dēlon, hoti prorrhēsis esti mellontōn, kai ou gegenēmenōn diēgēsis. « Plēthynon ta gennēmata autēs. » Hepimeinon, phēsi, Despota, kathaper tinas aulakas, tous logismous autōn ardōn, kai eis karpophorian • diegeirōn. « En tais stagosin autēs euphranthēsetai anatellousa » Euphranousi de autēn, kai anthēsai paraskeuasousin, hai kata kairon para tōn didaskalōn pheromenai psekades.
"Make its furrows drunk." From this it is plain that this is a prediction of things to come and not a narrative of things that have happened. "Multiply its produce." "Continue, Master," he says, "watering their thoughts like furrows and rousing them to bear fruit." "In its drops it will be glad as it springs up." "The showers brought at the proper times by the teachers will gladden it and make it flower."
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« Εὐλογήσεις τὸν στέφανον τοῦ ἐνιαυτοῦ τῆς χρηστότητός σου. · Ἐνιαυτὸς χρηστότητος, ὁ παρὰ Ἡσαΐα κληθεὶς ἐνιαυτὸς Κυρίου δεκτός · • Πνεῦμα γὰρ, φησὶ, Κυρίου ἐπ᾿ ἐμέ · οὗ εἶνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, ἰάσασθαι συντετριμμένους τὴν καρδίαν, κηρύξαι αἰχμαλώτοις ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν, καλέσαι ἐνιαυτὸν Κυρίῳ δεκτόν.» Ενιαυτὸν τοίνυν χρηστότητος, τὸν μετὰ τὴν ἐνανθρώπησιν τοῦ Σωτῆρος ἡμῶν ὀνομάζει χρόνον, ὡς μίαν αὐτῷ καρποφορίαν προσφέροντα τὴν εὐσέβειαν. Τούτῳ τὴν εὐλογίαν ὁ προφητικὸς ἐπεύχεται λόγος. « Καὶ τὰ πεδία σου πλησθήσονται πιότητος. Πιανθήσονται τὰ ὡραῖα τῆς ἐρήμου· καὶ ἀγαλλίασιν οἱ βουνοὶ περιζώσονται. » Ταύτης δὲ τῆς χρηστότητος ἐπιφαινομένης, ἡ πάλαι ἔρημος ὥριμον δώσει καρπόν. Καὶ οἱ ταῖς τῶν δαιμόνων θυσίαις μιαινόμενοι βουνοὶ, τοὺς τὸν Θεὸν διηνεκῶς ὑμνοῦντας, καὶ τὸν ἀγγελικὸν ἀσπαζομένους βίον ὑποδεξάμενοι, λαμπροί τινες ἔσονται καὶ περίβλεπτοι. Τοῖς δὲ λόγοις καὶ τὰ πράγματα μαρτυρεῖ. Ὁρῶμεν γὰρ συντρέχοντας ἅπαντας πρὸς τοὺς τὰς ἀκρωρείας κατειληφότας, καὶ τὴν ἀκροτάτην ἀρετὴν μετιόντας.
« Eulogēseis ton stephanon tou eniautou tēs chrēstotētos sou. ; Eniautos chrēstotētos, ho para Hēsaïa klētheis eniautos Kyriou dektos ; • Pneuma gar, phēsi, Kyriou ep᾿ eme ; hou eineken echrise me, euangelisasthai ptōchois apestalke me, iasasthai syntetrimmenous tēn kardian, kēryxai aichmalōtois aphesin, kai typhlois anablepsin, kalesai eniauton Kyriǭ dekton.» Eniauton toinyn chrēstotētos, ton meta tēn enanthrōpēsin tou Sōtēros hēmōn onomazei chronon, hōs mian autǭ karpophorian prospheronta tēn eusebeian. Toutǭ tēn eulogian ho prophētikos epeuchetai logos. « Kai ta pedia sou plēsthēsontai piotētos. Pianthēsontai ta hōraia tēs erēmou; kai agalliasin hoi bounoi perizōsontai. » Tautēs de tēs chrēstotētos epiphainomenēs, hē palai erēmos hōrimon dōsei karpon. Kai hoi tais tōn daimonōn thysiais miainomenoi bounoi, tous ton Theon diēnekōs hymnountas, kai ton angelikon aspazomenous bion hypodexamenoi, lamproi tines esontai kai peribleptoi. Tois de logois kai ta pragmata martyrei. Horōmen gar syntrechontas hapantas pros tous tas akrōreias kateilēphotas, kai tēn akrotatēn aretēn metiontas.
"You will bless the crown of the year of your goodness." The year of goodness is the one called by Isaiah "the acceptable year of the Lord": "For the Spirit of the Lord is upon me," he says, "because he anointed me; he has sent me to preach good news to the poor, to heal the brokenhearted, to proclaim release to captives and recovery of sight to the blind, to call the acceptable year of the Lord." So he names the time after the incarnation of our Savior the year of goodness, since it offers him one fruit, piety. The prophetic word prays for blessing upon it. "And your plains will be filled with fatness. The beauties of the desert will be made fat, and the hills will gird themselves with rejoicing." "When this goodness appears, what was once desert will yield ripe fruit. And the hills, once defiled by sacrifices to demons, will become bright and conspicuous, receiving those who constantly hymn God and embrace the angelic life." And the facts bear witness to the words. For we see everyone flocking to those who have taken possession of the mountain heights and pursue the highest virtue.
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« Ἑνεδύσαντο οἱ κριοὶ τῶν προβάτων., Κριούς προβάτων καὶ Ἰεζεκιήλ ὁ προφήτης τοὺς δυνατοὺς ὀνομάζει. ᾿Αλλ' ἐκεῖνος κατηγορεῖ, ότι τὴν καλὴν νομὴν ἐνέμοντο, καὶ τὴν λοιπὴν τοῖς ποσὶ κατεπάτουν· καὶ τὸ καθαρὸν ὕδωρ ἔπινον, καὶ τὸ λοιπὸν τοῖς ποσί συνετάραττον. Ἐνταῦθα δὲ, ἀγαθὰ καὶ τούτοις θεσπίζεται. Λέγει γὰρ αὐτοὺς ἐνδύεσθαι καὶ ἀμφιέννυσθαι · τὴν δὲ τοῦ ἐνδύματος φύσιν· ὁ θεσπέσιος λέγει Παῦλος . • "Ὅσοι γὰρ, φησὶν, εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. · Ἐπειδὴ γὰρ ἁλιέας τὴν ἀρχὴν, καὶ χειροτέχνας, καὶ πενίᾳ συζῶντας ὁ Δεσπότης Χριστὸς ἐξελέξατο, προθεσπίζει τοῦ Πνεύματος ἡ χάρις, καὶ τῶν πλουτούντων καὶ δυναστευόντων τὴν σωτηρίαν. Διό φησιν « Ἐνεδύσαντο οἱ κριοὶ, τῶν προβάτων· · οὐ γὰρ μόνον τὰ ἄλλα πρόβατα, ἀλλὰ καὶ αὐτοὶ οἱ κριοὶ προσίασι τῷ σωτηρίῳ βαπτίσματι. « Καὶ αἱ κοιλάδες πληθυνοῦσι σἴτον. » Καὶ οἱ πενίᾳ δὲ συγκληρωθέντες, καὶ εὐσεβεῖν προαιρούμενοι, τὸν οἰκεῖον καρπὸν προσοίσουσι τῷ Θεῷ, ὁ μὲν τριάκοντα, ὁ δὲ ἑξήκοντα, ὁ δὲ ἑκατόν. • Κεκράξονται, καὶ γὰρ ὑμνήσουσιν. » "Απαντες δὲ οἱ προλεχθέντες σὺν πάσῃ προθυμίᾳ τὸν Θεὸν ἀνυμνήσουσι, τὸν τοιαύτην μεταβολὴν τῇ τῶν ἀνθρώπων δωρησάμενον φύσει. Οἴδαμεν οὖν, ὥς τινες τῶν συγγραφέων, ἐξ ἐπιπολῆς νενοηκότες τὰ εἰρημένα, τούτων ἕκαστον ἔφασαν γεγενῆσθαι μετά τὴν τῆς αἰχμαλωσίας ἐπάνοδον, εὐετηρίας αὐτοῖς πρὸς τῇ ἐλευθερίᾳ παρασχεθείσης, καὶ ὑετῶν ἀφθόνων δι, ὡς καὶ τὸν Ἰορδάνην πλημμυρεῖν. Αὐτὸν γὰρ ἔφασαν κεκλῆσθαι τοῦ Θεοῦ Ποταμόν. Ἐγὼ δὲ ( μηδὲν τοιοῦτον παρὰ τῆς ἱστορίας γεγενῆσθαι μεμαθηκώς· ἐν πολλῇ γὰρ διήγαγον ἐπὶ πλεῖστον πενίᾳ, ὡς ὁ Ἔσδρας ἐδίδαξεν· εὑρὼν δὲ καὶ τῆς τῶν ἐθνῶν σωτηρίας τὴν πρόῤῥησιν ἐν τῷ ψαλμῷ προφανή - - Πρὸς σὲ γὰρ, ἔφη ὅ", πᾶσα σάρξ ἥξει, καί · · Ἐπάκουσον ἡμῶν, ὁ Θεὸς, ὁ Σωτήρ ἡμῶν, ἡ ἐλπὶς πάντων τῶν περάτων τῆς γῆς, καὶ τῶν ἐν θαλάσσῃ μακράν. » Ταύτην ἀκόλουθον τοῖς ῥητεῖς ἐκείνοις ὑπέλαβον τὴν διάνοιαν. Οἱ δὲ τοῖς μύθοις χαίροντες, καὶ τῆς Ἱερουσαλήμ τὴν οἰκοδομὴν φανταζόμενοι, καὶ καθάπερ ὀνείρους τοὺς οἰκείους λογισμοὺς ἐξηγούμενοι, οὐ γεγενῆσθαι ταῦτα, ἀλλ᾽ ἔσεσθαι μετὰ τὴν τῶν Ἰουδαίων ἀνάκλησιν ἔφασαν, πρὸς τῇ τῶν ἄλλων δογμάτων διαφθορᾷ καὶ τοῦτον προστεθεικότες τὸν μῦθον. Οὓς ληρεῖν καταλιπόντες, τῶν τοῦ Δαβὶδ βοῶντες. « Λύχνος τοῖς ποσί μου ὁ νόμος σου, καὶ φῶς τοῖς τρίβοις μου
« Henedysanto hoi krioi tōn probatōn., Krious probatōn kai Iezekiēl ho prophētēs tous dynatous onomazei. ᾿All' ekeinos katēgorei, oti tēn kalēn nomēn enemonto, kai tēn loipēn tois posi katepatoun; kai to katharon hydōr epinon, kai to loipon tois posi synetaratton. Entautha de, agatha kai toutois thespizetai. Legei gar autous endyesthai kai amphiennysthai ; tēn de tou endymatos physin; ho thespesios legei Paulos . • "Hosoi gar, phēsin, eis Christon ebaptisthēte, Christon enedysasthe. ; Epeidē gar halieas tēn archēn, kai cheirotechnas, kai penią syzōntas ho Despotēs Christos exelexato, prothespizei tou Pneumatos hē charis, kai tōn ploutountōn kai dynasteuontōn tēn sōtērian. Dio phēsin « Enedysanto hoi krioi, tōn probatōn; ; ou gar monon ta alla probata, alla kai autoi hoi krioi prosiasi tǭ sōtēriǭ baptismati. « Kai hai koilades plēthynousi siton. » Kai hoi penią de synklērōthentes, kai eusebein proairoumenoi, ton oikeion karpon prosoisousi tǭ Theǭ, ho men triakonta, ho de hexēkonta, ho de hekaton. • Kekraxontai, kai gar hymnēsousin. » "Apantes de hoi prolechthentes syn pasę̄ prothymią ton Theon anymnēsousi, ton toiautēn metabolēn tę̄ tōn anthrōpōn dōrēsamenon physei. Oidamen oun, hōs tines tōn syngrapheōn, ex epipolēs nenoēkotes ta eirēmena, toutōn hekaston ephasan gegenēsthai meta tēn tēs aichmalōsias epanodon, euetērias autois pros tę̄ eleutherią paraschetheisēs, kai hyetōn aphthonōn di, hōs kai ton Iordanēn plēmmyrein. Auton gar ephasan keklēsthai tou Theou Potamon. Egō de ( mēden toiouton para tēs historias gegenēsthai memathēkōs; en pollę̄ gar diēgagon epi pleiston penią, hōs ho Esdras edidaxen; heurōn de kai tēs tōn ethnōn sōtērias tēn prorrhēsin en tǭ psalmǭ prophanē - - Pros se gar, ephē ho", pasa sarx hēxei, kai ; ; Epakouson hēmōn, ho Theos, ho Sōtēr hēmōn, hē elpis pantōn tōn peratōn tēs gēs, kai tōn en thalassę̄ makran. » Tautēn akolouthon tois rhēteis ekeinois hypelabon tēn dianoian. Hoi de tois mythois chairontes, kai tēs Hierousalēm tēn oikodomēn phantazomenoi, kai kathaper oneirous tous oikeious logismous exēgoumenoi, ou gegenēsthai tauta, all᾽ esesthai meta tēn tōn Ioudaiōn anaklēsin ephasan, pros tę̄ tōn allōn dogmatōn diaphthorą kai touton prostetheikotes ton mython. Hous lērein katalipontes, tōn tou Dabid boōntes. « Lychnos tois posi mou ho nomos sou, kai phōs tois tribois mou
"The rams of the sheep were clothed." The prophet Ezekiel too calls the powerful "rams of the sheep." But he accuses them of grazing the good pasture and trampling the rest with their feet, and drinking the clean water and fouling the rest with their feet. Here, though, good things are foretold for them too. For it says that they are clothed and dressed; and the nature of the garment the inspired Paul states: "For as many of you as were baptized into Christ have put on Christ." Since Christ the Lord at the beginning chose fishermen and craftsmen living in poverty, the grace of the Spirit foretells the salvation of the rich and powerful too. So it says, "The rams of the sheep were clothed"; for not only the other sheep but the rams themselves come to saving baptism. "And the valleys will abound in grain." "Those whose lot is poverty and who choose to live piously will offer their own fruit to God, one thirty, another sixty, another a hundred." "They will cry out, and indeed they will hymn." "All those mentioned will hymn God with all eagerness, who granted such a change to the nature of mankind." Now, I know that some of the writers, understanding these words superficially, said that each of these things happened after the return from captivity, when abundant harvests were given them in addition to freedom, and such plentiful rains that the Jordan overflowed; for they said the Jordan was called the river of God. But I, having learned from the history that nothing of the kind happened (for they lived in great poverty for a very long time, as Ezra taught), and having found in the psalm the plain prediction of the salvation of the nations (for it said, "To you all flesh will come," and, "Hear us, O God our Savior, the hope of all the ends of the earth and of those far off at sea"), took this sense to follow from those words. But those who delight in myths, picturing the rebuilding of Jerusalem and interpreting their own thoughts like dreams, said that these things have not happened but will happen after the recall of the Jews, adding this myth too to their corruption of other doctrines. Leaving them to their nonsense, let us cry out with David, "Your law is a lamp to my feet and a light to my paths."
Chapter 65
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« Εἰς τὸ τέλος, ᾠδὴ ψαλμοῦ ἀναστάσεως., Οὐδὲ δ ταύτην τὴν προσθήκην τὸ Ἑβραϊκὸν ἔχει, οὐδὲ οἱ ἄλλοι ἑρμηνευταὶ, οὐδὲ οἱ Ἑβδομήκοντα ἐν τῷ Ἑξαπλῷ · ἀλλὰ καὶ ταύτην τινὲς, ὡς ἔοικε, προστεθείκασι. Καὶ τοῦτον δὲ τὸν ψαλμὸν ὁ θεῖος · Δαβίδ τοῖς ἐν Βαβυλῶνι δορυαλώτοις συνέγραψεν· οὐκ ἔτι μὲν τῆς ἐπανόδου τυχεῖν ἱκετεύουσιν, ἀλλ᾽ ἤδη ταύτης τετυχηκόσι, καὶ τῆς πορείας ἁψαμένοις. Προλέγει δὲ κατὰ ταὐτὸν καὶ τὴν τῶν ἐθνῶν σωτηρίαν.
« Eis to telos, ǭdē psalmou anastaseōs., Oude d tautēn tēn prosthēkēn to Hebraïkon echei, oude hoi alloi hermēneutai, oude hoi Hebdomēkonta en tǭ Hexaplǭ ; alla kai tautēn tines, hōs eoike, prostetheikasi. Kai touton de ton psalmon ho theios ; Dabid tois en Babylōni doryalōtois synegrapsen; ouk eti men tēs epanodou tychein hiketeuousin, all᾽ ēdē tautēs tetychēkosi, kai tēs poreias hapsamenois. Prolegei de kata tauton kai tēn tōn ethnōn sōtērian.
"To the end; an ode of a psalm; of resurrection." Neither does the Hebrew have this addition, nor the other translators, nor the Seventy in the Hexapla; this too, it seems, some people added. The divine David wrote this psalm too for the captives in Babylon, no longer begging to obtain the return but having already obtained it and having set out on the journey. At the same time it foretells the salvation of the nations too.
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« ᾿Αλαλάξατε τῷ Θεῷ, πᾶσα ἡ γῆ· ψάλατε δὲ τὰ τῷ ὀνόματι αὐτοῦ· δότε δόξαν ἐν τῇ αἰνέσει αὐτοῦ. » "Απαντες τὰ ἡμῖν, φησὶν, ἄνθρωποι τῆς ὑμνῳδίας κοινωνήσατε, καὶ τῷ Θεῷ τὸ προσῆκον μεθ᾽ ἡμῶν ἀναπέμψατε σέβας · εἰκότως δὲ εἰς τὴν τοιαύτην κοινωνίαν καλοῦσιν ἅπασαν τῶν ἀνθρώπων τὴν φύσιν. Ἐν αὐτοῖς γὰρ τὰ τῆς ἁπάντων προδιεγράφετο σωτηρίας. Καθάπερ γὰρ αὐτοὶ τῆς τῶν Βαβυλωνίων ἀπηλλάγησαν δουλείας · οὕτως ἅπαντες ἄνθρωποι [ " μετὰ τὴν ἐνανθρώπησιν τοῦ Θεοῦ καὶ Σωτῆρος] τῆς πικρᾶς τοῦ διαβόλου τυραννίδος ἠλευθερώθησαν. Εἶτα διδάσκουσι τῆς ὑμνῳδίας τὸν τρόπον.
« ᾿Alalaxate tǭ Theǭ, pasa hē gē; psalate de ta tǭ onomati autou; dote doxan en tę̄ ainesei autou. » "Apantes ta hēmin, phēsin, anthrōpoi tēs hymnǭdias koinōnēsate, kai tǭ Theǭ to prosēkon meth᾽ hēmōn anapempsate sebas ; eikotōs de eis tēn toiautēn koinōnian kalousin hapasan tōn anthrōpōn tēn physin. En autois gar ta tēs hapantōn prodiegrapheto sōtērias. Kathaper gar autoi tēs tōn Babylōniōn apēllagēsan douleias ; houtōs hapantes anthrōpoi [ " meta tēn enanthrōpēsin tou Theou kai Sōtēros] tēs pikras tou diabolou tyrannidos ēleutherōthēsan. Eita didaskousi tēs hymnǭdias ton tropon.
"Shout to God, all the earth; sing to his name; give glory in his praise." "All people," he says, "share our hymnody and send up with us the reverence due to God." They rightly call the whole nature of mankind to such fellowship; for in them the salvation of all was sketched in advance. For just as they were freed from slavery to the Babylonians, so all people [after the incarnation of our God and Savior] were freed from the bitter tyranny of the devil. Then they teach the manner of the hymnody.
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« Εἴπατε τῷ Θεῷ· Ὡς φοβερὰ τὰ ἔργα σου ! ἐν τῷ πλήθει τῆς δυνάμεως σου ψεύσονταί σε οἱ ἐχθροί σου.» Θαυμάσατε, φησὶν, εἰς δύναμιν τὰ ὑπὸ τοῦ θείων λογίων ἁψώμεθα, μετὰ Θεοῦ γεγενημένα θαύματα. Τοσαῦτα γάρ εἰσι καὶ τοιαῦτα, ὡς τὴν ὑπερβολὴν δι τῶν γινομένων. ἀπιστεῖσθαι παρὰ τῶν δυσσεβῶν. Ἔχει δὲ δὲ καὶ ἑτέραν διάνοιαν ὑπὸ τῆς ἀληθείας μαρτυρουμένην, τὸ «Ἐν τῷ πλήθει τῆς δυνάμεώς σου, ψεύσονταί σε οἱ ἐχθροί σου.» Ὅτι ἂν, φησὶ, τῷ φωτὶ τῆς θεογνωσίας καταυγάσας τὴν οἰκουμένην, εἰς εὐσέβειαν μεταβάλῃς τοὺς πλείστους, τηνικαῦτα καὶ οἱ τῷ τῆς ἀπιστίας κατεχόμενοι σκότῳ ὑποκριθήσονται τὴν εὐσέβειαν, ἀρνούμενοι τὴν ἀσέβειαν. Καὶ τοῦτο διηνεκῶς ὁρῶμεν γινόμενον. Πολλοὶ γὰρ τῇ Ἑλληνικῇ πλάνῃ δουλεύοντες, ὁμολογῆσαι τοῦτο προφανῶς οὐ τολμῶσι. Καὶ Ἰουδαῖοι δὲ στενοχωρούμενοι, τοῦ σταυροῦ τὴν νίκην ὑμνοῦσι, καὶ πανταχόθεν τῆς προφητείας ἡ ἀλήθεια δείκνυται.
« Eipate tǭ Theǭ; Hōs phobera ta erga sou ! en tǭ plēthei tēs dynameōs sou pseusontai se hoi echthroi sou.» Thaumasate, phēsin, eis dynamin ta hypo tou theiōn logiōn hapsōmetha, meta Theou gegenēmena thaumata. Tosauta gar eisi kai toiauta, hōs tēn hyperbolēn di tōn ginomenōn. apisteisthai para tōn dyssebōn. Echei de de kai heteran dianoian hypo tēs alētheias martyroumenēn, to «En tǭ plēthei tēs dynameōs sou, pseusontai se hoi echthroi sou.» Hoti an, phēsi, tǭ phōti tēs theognōsias kataugasas tēn oikoumenēn, eis eusebeian metabalę̄s tous pleistous, tēnikauta kai hoi tǭ tēs apistias katechomenoi skotǭ hypokrithēsontai tēn eusebeian, arnoumenoi tēn asebeian. Kai touto diēnekōs horōmen ginomenon. Polloi gar tę̄ Hellēnikę̄ planę̄ douleuontes, homologēsai touto prophanōs ou tolmōsi. Kai Ioudaioi de stenochōroumenoi, tou staurou tēn nikēn hymnousi, kai pantachothen tēs prophēteias hē alētheia deiknytai.
"Say to God, 'How fearful are your works! In the greatness of your power your enemies will lie to you.'" "Marvel as far as you can," he says, "at the wonders done by God. For they are so many and so great that, by the excess of what happens, they are disbelieved by the impious." But the words "In the greatness of your power your enemies will lie to you" have another sense too, attested by the truth: "When you light up the world with the light of the knowledge of God and turn most people to piety, then even those held in the darkness of unbelief will feign piety, denying their impiety." And we see this happening constantly. For many who are slaves to the Greek error do not dare to confess it openly. And the Jews too, hard pressed, hymn the victory of the cross, and the truth of the prophecy is shown on every side.
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« Πᾶσα ἡ γῆ προσκυνησάτωσάν σοι. καὶ ψαλάτωσαν. Ψαλάτωσαν δὲ οἱ τῷ ὀνόματί σου, Ὕψιστε.» Τοῦτο σαφέστερον ὁ Σύμμαχος εἴρηκε· Πάντες οἱ ἐπὶ γῆς προσκυνήσουσί σε μελῳδοῦντες, ᾄσουσι τὸ ὄνομά σου. Πρόῤῥησις δὲ ταῦτα τοῦ παρόντος καιροῦ, καθ' ὃν ἐν ἅπασι τοῖς ἔθνεσιν ὁ τῶν ὅλων ὑμνεῖται Θεός· καὶ ὁ Δεσπότης Χριστὸς ὕψιστος παρὰ πάντων καλεῖται.
« Pasa hē gē proskynēsatōsan soi. kai psalatōsan. Psalatōsan de hoi tǭ onomati sou, Hypsiste.» Touto saphesteron ho Symmachos eirēke; Pantes hoi epi gēs proskynēsousi se melǭdountes, ąsousi to onoma sou. Prorrhēsis de tauta tou parontos kairou, kath' hon en hapasi tois ethnesin ho tōn holōn hymneitai Theos; kai ho Despotēs Christos hypsistos para pantōn kaleitai.
"Let all the earth worship you and sing to you; let them sing to your name, Most High." Symmachus said this more clearly: "All on the earth will worship you, singing; they will sing your name." These things are a prediction of the present time, in which the God of all is hymned among all the nations, and Christ the Lord is called Most High by all.
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« Δεῦτε, καὶ ἴδετε τὰ ἔργα τοῦ Θεοῦ· ὡς φοβερὸς ἐν βουλαῖς, ὑπὲρ τοὺς υἱοὺς τῶν ἀνθρώπων. · Ἐπιστήσατε, φησὶ, τὸν νοῦν, καὶ κατανοήσατε τῶν ὑπὸ τοῦ Θεοῦ γινομένων ἕκαστον, καὶ τὴν ἄῤῥητον αὐτοῦ σοφίαν θαυμάσατε, δι' ἧς τὸ τῶν ἀνθρώπων γένος ποδηγεῖται πρὸς εὐσέβειαν. Οὕτω γὰρ καὶ ὁ Θεοδοτίων νενόηκε. « Φοβερὸς ἐν βουλαῖς ὑπὲρ τοὺς υἱοὺς τῶν ἀνθρώπων· ὁ δὲ Σύμμαχος, Φοβερά μηχανήματα ὑπὲρ υἱῶν ἀνθρώπων. Φοβεραῖς γὰρ, φησὶ ', καὶ θαυμασταῖς μηχαναῖς, ὑπὲρ τῆς τῶν ἀνθρώπων κέχρηται σωτηρίας. Εἶτα διηγεῖται τὰ πάλαι γινόμενα.
« Deute, kai idete ta erga tou Theou; hōs phoberos en boulais, hyper tous huious tōn anthrōpōn. ; Epistēsate, phēsi, ton noun, kai katanoēsate tōn hypo tou Theou ginomenōn hekaston, kai tēn arrhēton autou sophian thaumasate, di' hēs to tōn anthrōpōn genos podēgeitai pros eusebeian. Houtō gar kai ho Theodotiōn nenoēke. « Phoberos en boulais hyper tous huious tōn anthrōpōn; ho de Symmachos, Phobera mēchanēmata hyper huiōn anthrōpōn. Phoberais gar, phēsi ', kai thaumastais mēchanais, hyper tēs tōn anthrōpōn kechrētai sōtērias. Eita diēgeitai ta palai ginomena.
"Come and see the works of God, how fearful he is in his counsels, beyond the sons of men." "Turn your mind," he says, "and consider each of the things God does, and marvel at his inexpressible wisdom, by which the human race is guided to piety." Theodotion understood it so: "Fearful in counsels beyond the sons of men"; but Symmachus has: "Fearful contrivances on behalf of the sons of men." "For he has used fearful and wonderful contrivances for the salvation of men." Then he recounts what happened long ago.
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« Ὁ μεταστρέφων τὴν θάλασσαν εἰς ξηράν· ἐν ποταμῷ διελεύσονται ποδί. » Ὁ χρόνος ἐνταῦθα ἐνήλλακται· τὰ γὰρ παρεληλυθότα ὡς ἐσόμενα εἶπεν. Οἱ δὲ ἄλλοι τὸν χρόνον ἐφύλαξαν . Καί φησιν ὁ Σύμμαχος οὕτως , Μετέβαλε θάλασσαν εἰς ξηρὰν, ποταμὸν διέβησαν ποδί. Οὗτος γάρ ἐστι, φησὶν, ὁ Θεὸς, ὁ καὶ ἡμῖν τὴν σωτηρίαν δωρούμενος. ὁ πάλαι καὶ θάλασσαν καὶ ποταμὸν διαστήσας, καὶ τοὺς ἡμετέρους προγόνους ἀκινδύνως διαβῆναι κελεύσας. [Καὶ τοῖς ἔθνεσι χαρισάμενος τὴν πάροδον· ἣν ποιούμενοι διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας ἀναπλάττονται· Ὥσπερ γὰρ ἐκεῖ διὰ τῆς χειρὸς τοῦ μεγάλου Μωϋσέως διέσχισεν ἔνθα καὶ ἔνθα τὴν Ἐρυθρὰν, οὕτω καὶ ἐνταῦθα διὰ τῆς χειρὸς τοῦ ἱερέως τὸν μὲν πιστεύοντα Χριστῷ λαὸν ἀνακαινίζει, τὸν δὲ νοητὸν Φαραὼ μετὰ τῶν ἁρμάτων, τουτἐστι τὸν διάβολον μετὰ τῶν ἐπιθυμιῶν, βυθίζει. Ἴστε οἱ μεμυημένοι τί λέγω.] « Ἐκεῖ εὐφρανθησόμεθα ἐπ᾿ αὐτῷ. » Τουτέστι παρὰ τὸν Ἰορδάνην · [Ὡς καὶ οἱ ἐξ ἐθνῶν παρὰ τὴν θείαν κολυμβήθραν· καὶ γὰρ τότε ὁ Ἰορδάνης διέστη τῷ λαῷ, καὶ νῦν ὁ Ἰορδάνης ὑποδεξάμενος τὸν τοῦ παντὸς Ποιητήν τε καὶ Δημιουργὸν τὴν τῶν ἀνθρώπων σωτηρίαν περιποιεῖται· τὸ γὰρ ὑπὲρ ἡμῶν ὑπεισελθὸν λουτρὸν, ὁ Θεὸς καὶ Σωτὴρ ἡμῶν ἅπαντας ἡμᾶς ἀνεγέννησε δι᾽ ὕδατος καὶ Πνεύματος.] Τούτου γὰρ μνημονεύσαντες, καὶ διδάξαντες ὅπως αὐτὸν παρῆλθον οἱ πρόγονοι, ἐπἡγαγον · · Ἐκεῖ εὐφρανθησόμεθα ἐπ' αὐτῷ. »
« Ho metastrephōn tēn thalassan eis xēran; en potamǭ dieleusontai podi. » Ho chronos entautha enēllaktai; ta gar parelēlythota hōs esomena eipen. Hoi de alloi ton chronon ephylaxan . Kai phēsin ho Symmachos houtōs , Metebale thalassan eis xēran, potamon diebēsan podi. Houtos gar esti, phēsin, ho Theos, ho kai hēmin tēn sōtērian dōroumenos. ho palai kai thalassan kai potamon diastēsas, kai tous hēmeterous progonous akindynōs diabēnai keleusas. [Kai tois ethnesi charisamenos tēn parodon; hēn poioumenoi dia tēs tou loutrou palingenesias anaplattontai; Hōsper gar ekei dia tēs cheiros tou megalou Mōÿseōs dieschisen entha kai entha tēn Erythran, houtō kai entautha dia tēs cheiros tou hiereōs ton men pisteuonta Christǭ laon anakainizei, ton de noēton Pharaō meta tōn harmatōn, toutesti ton diabolon meta tōn epithymiōn, bythizei. Iste hoi memyēmenoi ti legō.] « Ekei euphranthēsometha ep᾿ autǭ. » Toutesti para ton Iordanēn ; [Hōs kai hoi ex ethnōn para tēn theian kolymbēthran; kai gar tote ho Iordanēs diestē tǭ laǭ, kai nyn ho Iordanēs hypodexamenos ton tou pantos Poiētēn te kai Dēmiourgon tēn tōn anthrōpōn sōtērian peripoieitai; to gar hyper hēmōn hypeiselthon loutron, ho Theos kai Sōtēr hēmōn hapantas hēmas anegennēse di᾽ hydatos kai Pneumatos.] Toutou gar mnēmoneusantes, kai didaxantes hopōs auton parēlthon hoi progonoi, epēgagon ; ; Ekei euphranthēsometha ep' autǭ. »
"He turns the sea into dry land; they will pass through the river on foot." Here the tense is changed, for he spoke of past events as future. The others kept the tense; Symmachus says: "He changed the sea into dry land; they crossed the river on foot." "For this is the God," he says, "who gives us salvation, who long ago parted both sea and river and bade our forefathers cross without danger." [He has granted the nations a passage too: making it through the washing of rebirth, they are formed anew. For as there, by the hand of the great Moses, he split the Red Sea this way and that, so here too, by the hand of the priest, he renews the people that believes in Christ and drowns the spiritual Pharaoh with his chariots, that is, the devil with his desires. You who are initiated know what I mean.] "There we shall rejoice in him," that is, at the Jordan; [as those from the nations do at the divine font. For then the Jordan parted for the people, and now the Jordan, receiving the Maker and Creator of all, secures the salvation of mankind; for by the washing he entered for our sake, our God and Savior has regenerated us all through water and the Spirit.] For having remembered this and taught how their forefathers crossed it, they added, "There we shall rejoice in him."
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« Τῷ δεσπόζοντι ἐν τῇ δυναστείᾳ αὐτοῦ τοῦ αἰῶνος. » ᾿Ανώλεθρον ἔχει, φησὶ, τὸ κράτος, καὶ τὴν βασιλείαν ἀπέραντον. « Οἱ ὀφθαλμοὶ αὐτοῦ ἐπὶ τὰ ἔθνη ἐπιβλέπουσιν. » Οὐ μόνον δὲ ἡμῶν κήδεται· ἀλλὰ καὶ πάσης προμηθεῖται τῆς οἰκουμένης, καὶ πᾶσι μικρὸν ὕστερον παρέξει τὴν οἰκείαν ἐπίγνωσιν. Οὕτω τοῦτο σαφῶς ὁ Προφήτης θεσπίσας, εἶτα τοῖς πνευματικοῖς ὀφθαλμοῖς τοὺς ἀντιλέγοντας τῷ κηρύγματι θεασάμενος, ἐναργῶς κομιδῆ καὶ τὴν ἐκείνων ἀπιστίαν τε καὶ ἀλαζονείαν προλέγει. «Οἱ παραπικραίνοντες μὴ ὑψούσθωσαν ἐν ἑαυτοῖς. Τούτους ὁ μὲν Θεοδοτίων ἐκκλίνοντας κέκληγεν ἀφισταμένους δὲ ὁ ᾿Ακύλας. Σαφέστερον δὲ ὁ Σύμμαχος εἴρηκεν· Οἱ ἀπειθεῖς μὴ ὑψούσθωσαν ἐν ἑαυτοῖς. Ὁρῶμεν δὲ καὶ τῆςδε τῆς προφητείας τὸ τέλος. Αὐτοὶ γὰρ οἱ τρεῖς ἢ τέτταρες, οἱ τῇ ἀσεβείᾳ προσμείναντες Ἕλληνες, μέγα παρ' ἑαυτοῖς φρονοῦσιν, ὡς μὴ συναπαχθέντες τῷ πλήθει. Τούτοις ὁ προφητικὸς παρακελεύεται λόγος • Οἱ παραπικραίνοντές μὴ ὑψούσθωσαν ἐν ἑαυτοῖς. • Παραπικραίνουσι γὰρ καθ' ἑαυτῶν τὸν δίκαιον κριτὴν, καὶ τὴν δικαίαν κόλασιν ἐπισπῶνται. [ Εἶτα τούτοις τὴν ἐπικειμένην τιμωρίαν δήλην ποιήσας ὁ προφητικὸς νοῦς ἐφ᾿ ἕτερον μετατίθησι τὸν λόγον, πρόσωπον.]
« Tǭ despozonti en tę̄ dynasteią autou tou aiōnos. » ᾿Anōlethron echei, phēsi, to kratos, kai tēn basileian aperanton. « Hoi ophthalmoi autou epi ta ethnē epiblepousin. » Ou monon de hēmōn kēdetai; alla kai pasēs promētheitai tēs oikoumenēs, kai pasi mikron hysteron parexei tēn oikeian epignōsin. Houtō touto saphōs ho Prophētēs thespisas, eita tois pneumatikois ophthalmois tous antilegontas tǭ kērygmati theasamenos, enargōs komidē kai tēn ekeinōn apistian te kai alazoneian prolegei. «Hoi parapikrainontes mē hypsousthōsan en heautois. Toutous ho men Theodotiōn ekklinontas keklēgen aphistamenous de ho ᾿Akylas. Saphesteron de ho Symmachos eirēken; Hoi apeitheis mē hypsousthōsan en heautois. Horōmen de kai tēsde tēs prophēteias to telos. Autoi gar hoi treis ē tettares, hoi tę̄ asebeią prosmeinantes Hellēnes, mega par' heautois phronousin, hōs mē synapachthentes tǭ plēthei. Toutois ho prophētikos parakeleuetai logos • Hoi parapikrainontes mē hypsousthōsan en heautois. • Parapikrainousi gar kath' heautōn ton dikaion kritēn, kai tēn dikaian kolasin epispōntai. [ Eita toutois tēn epikeimenēn timōrian dēlēn poiēsas ho prophētikos nous eph᾿ heteron metatithēsi ton logon, prosōpon.]
"To him who rules in his might forever." "He has power that cannot be destroyed," he says, "and a kingdom without end." "His eyes look upon the nations." "He cares not only for us but takes forethought for the whole world, and a little later he will give all the knowledge of himself." Having foretold this clearly, the prophet then, seeing with spiritual eyes those who speak against the preaching, very plainly foretells their unbelief and arrogance too. "Let those who embitter not be exalted in themselves." Theodotion called them "those who turn aside," Aquila "those who depart"; Symmachus said it more clearly: "Let the disobedient not be exalted in themselves." We see the fulfillment of this prophecy too. For the three or four Greeks who have persisted in impiety think highly of themselves for not being carried away with the crowd. To them the prophetic word gives the command, "Let those who embitter not be exalted in themselves." For they embitter the just judge against themselves and draw on themselves just punishment. [Then, having made plain the punishment awaiting them, the prophetic mind shifts the speech to another person.]
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« Εὐλογεῖτε, ἔθνη, τὸν Θεὸν ἡμῶν, καὶ ἀκουτίσατε τὴν φωνὴν τῆς αἰνέσεως αὐτοῦ. » Τὸ ἀκουτίσατε ἀκουτιστὴν ποιήσατε ὁ Σύμμαχος εἴρηκε. Μένουσι δὲ τὰ ἔθνη παρακαλοῦντες ἀποστῆναι μὲν τῶν πατρῴων ἐθνῶν, τὸν δὲ αὐτῶν › ὑμνῆσαι Θεὸν, καὶ τὴν τούτου δύναμιν τοὺς ἀγνοοῦντας διδάξαι. Τοῦτο γὰρ εἶπεν, « Ακουτίσατε, ὁ ἀντὶ τοῦ, Καὶ τοὺς ἄλλους διδάξατε.
« Eulogeite, ethnē, ton Theon hēmōn, kai akoutisate tēn phōnēn tēs aineseōs autou. » To akoutisate akoutistēn poiēsate ho Symmachos eirēke. Menousi de ta ethnē parakalountes apostēnai men tōn patrǭōn ethnōn, ton de autōn › hymnēsai Theon, kai tēn toutou dynamin tous agnoountas didaxai. Touto gar eipen, « Akoutisate, ho anti tou, Kai tous allous didaxate.
"Bless our God, you nations, and make the voice of his praise heard." For "make heard" Symmachus said "make to be heard." They continue urging the nations to depart from their ancestral ways, to hymn their God, and to teach his power to those who do not know it. For this is what he meant by "make heard," instead of "teach the others too."
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« Τοῦ θεμένου τὴν ψυχήν μου εἰς ζωήν· καὶ μὴ δόντος εἰς σάλον τοὺς πόδας μου. • Παραδοὺς γὰρ δυσσεβέσιν ἀνθρώποις, οὐκ εἴασέ με παρατραπῆναι καὶ καταλιπεῖν τὴν εὐθεῖαν ὁδόν· ἐπισημήνασθαι δὲ προσήκει, ὡς ταῦτα ἅπαντα τῶν εὐσεβεστέρων χορὸς διεξέρχεται. Συναπέστειλε γὰρ αὐτοῖς ὁ Θεὸς καὶ τοὺς εὐσεβείᾳ λαμπρυνομένους, οἷόν τινας παιδονόμους καὶ παιδοτρίβας, ἀλείφοντας καὶ φωτίζοντας, καὶ ποδηγοῦντας ἅπαντας εἰς εὐσέβειαν. Τοιοῦτος ἦν ὁ Δανιήλ, τοιοῦτος ὁ Ἰεζεκιήλ, ᾿Ανανίας, ᾿Αζαρίας, καὶ Μισαήλ. Τούτοις δὲ καὶ τοῖς τοιούτοις ἥρμοττε τὰ προκείμενα λέγειν · ἐκ προσώπου γὰρ αὐτῶν ἡ τοῦ Πνεύματος αὐτὰ συνέγραψε χάρις.
« Tou themenou tēn psychēn mou eis zōēn; kai mē dontos eis salon tous podas mou. • Paradous gar dyssebesin anthrōpois, ouk eiase me paratrapēnai kai katalipein tēn eutheian hodon; episēmēnasthai de prosēkei, hōs tauta hapanta tōn eusebesterōn choros diexerchetai. Synapesteile gar autois ho Theos kai tous eusebeią lamprynomenous, hoion tinas paidonomous kai paidotribas, aleiphontas kai phōtizontas, kai podēgountas hapantas eis eusebeian. Toioutos ēn ho Daniēl, toioutos ho Iezekiēl, ᾿Ananias, ᾿Azarias, kai Misaēl. Toutois de kai tois toioutois hērmotte ta prokeimena legein ; ek prosōpou gar autōn hē tou Pneumatos auta synegrapse charis.
"Who set my soul in life and did not give my feet to slipping." "For though he handed me over to impious people, he did not let me turn aside and abandon the straight road." One should note that the chorus of the more pious recounts all these things. For God sent with them also men shining with piety, as tutors and trainers, anointing and enlightening and guiding all to piety. Such was Daniel, such was Ezekiel, Hananiah, Azariah, and Mishael. It suited them and such as them to speak the present words; for the grace of the Spirit wrote them in their person.
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« Ὅτι ἐδοκίμασας ἡμᾶς ὁ Θεός· ἐπύρωσις ἡμᾶς ὡς πυροῦται τὸ ἀργύριον. › Ταῦτα γὰρ, φησὶ, παθεῖν ἡμᾶς συνεχώρησας· δεῖξαι πᾶσι τὸ τῆς εὐσεβείας ἡμῶν ἀκίβδηλον βουλόμενος. [Τάδ' αὐτὰ εἴρηται καὶ ἐκ προσώπου τῶν ἀθλοφόρων, τῶν κατὰ καιρὸν ὑπὲρ Χριστοῦ πεπονθότων ἢ καὶ πασχόντων.]
« Hoti edokimasas hēmas ho Theos; epyrōsis hēmas hōs pyroutai to argyrion. › Tauta gar, phēsi, pathein hēmas synechōrēsas; deixai pasi to tēs eusebeias hēmōn akibdēlon boulomenos. [Tad' auta eirētai kai ek prosōpou tōn athlophorōn, tōn kata kairon hyper Christou peponthotōn ē kai paschontōn.]
"For you tested us, O God; you refined us as silver is refined." "You allowed us to suffer these things," he says, "wishing to show all the genuineness of our piety." [These same words are also spoken in the person of the prize-bearing martyrs, who at various times have suffered or are suffering for Christ.]
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« Εἰσήγαγες ἡμᾶς εἰς τὴν παγίδα, ἔθου θλίψεις ἐπὶ τὸν νῶτον ἡμῶν. Ἐπεβίβασα, ἀνθρώπους ἐπὶ τὰς κεφαλὰς ἡμῶν· διήλθομεν διὰ πυρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν. » Τοιαύτη ἦν ἡ κάμινος, ἐν ᾗ πνεῦμα διασυρίζον ἐψυχαγώγει τοὺς ἀθλητάς. Παγὶς, ὁ τῶν λεόντων λάκκος, καὶ παγὶς ἀφύλακτος · ἀλλ᾽ ἡμως διὰ τῆς θείας χάριτος ταύτην ὁ Προφήτης διέρυγεν. Εἰκὸς δὴ ἦν, αὐτοὺς καὶ τύπτεσθαι καὶ αἰκίζεσθαι, ὡς αἰχμαλώτους καὶ δούλους, παρὰ τῶν ἀνδραποδισάντων. Διὸ καὶ τοῦτο εἰρήκασιν, « Ἔθου θλίψιν ἐπὶ τὸν νῶτον ἡμῶν· ἐπεβίβασας ἀνθρώπους, ἐπὶ τὰς κεφαλὰς ἡμῶν. » Δοῦλοι ἀντ᾿ ἐλευθέρων κατέστημεν. ᾿Αλλ' ὅμως τούτων ἁπάντων ἀπαλλαγέντες, καὶ τῆς ἐπανόδου τετυχηκότες, τὰς νενομοθετημένας σοι θυσίας προσοίσομεν. Καὶ τοῦτο γὰρ ἐπήγαγεν.
« Eisēgages hēmas eis tēn pagida, ethou thlipseis epi ton nōton hēmōn. Epebibasa, anthrōpous epi tas kephalas hēmōn; diēlthomen dia pyros kai hydatos, kai exēgages hēmas eis anapsychēn. » Toiautē ēn hē kaminos, en hę̄ pneuma diasyrizon epsychagōgei tous athlētas. Pagis, ho tōn leontōn lakkos, kai pagis aphylaktos ; all᾽ hēmōs dia tēs theias charitos tautēn ho Prophētēs dierygen. Eikos dē ēn, autous kai typtesthai kai aikizesthai, hōs aichmalōtous kai doulous, para tōn andrapodisantōn. Dio kai touto eirēkasin, « Ethou thlipsin epi ton nōton hēmōn; epebibasas anthrōpous, epi tas kephalas hēmōn. » Douloi ant᾿ eleutherōn katestēmen. ᾿All' homōs toutōn hapantōn apallagentes, kai tēs epanodou tetychēkotes, tas nenomothetēmenas soi thysias prosoisomen. Kai touto gar epēgagen.
"You brought us into the snare; you laid afflictions on our back. You mounted men upon our heads; we went through fire and water, and you brought us out into refreshment." Such was the furnace, in which a whistling breeze refreshed the athletes. A snare was the lions' den, and an unguarded snare; yet by divine grace the prophet escaped it. It was likely too that they were beaten and maltreated as captives and slaves by those who had enslaved them. So they also said this: "You laid affliction on our back; you mounted men upon our heads." "We became slaves instead of free men. Yet, freed from all these things and having obtained the return, we shall offer you the sacrifices prescribed by law." For this is what he added.
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Εἰσελεύσομαι εἰς τὸν οἶκόν σου ἐν ὁλοκαυτώμασιν· ἀποδώσω σοι τὰς εὐχάς μου. "Ας διέστειλε τὰ χείλη μου, καὶ ἐλάλησε τὸ στόμα μου ἐν τῇ θλίψει μου. » Ὅσα, φησὶν, ὑπεσχόμην ὀδυνώμενος καὶ προσευχόμενος, εὐγνωμόνως ἐκτίσω.
Eiseleusomai eis ton oikon sou en holokautōmasin; apodōsō soi tas euchas mou. "As diesteile ta cheilē mou, kai elalēse to stoma mou en tę̄ thlipsei mou. » Hosa, phēsin, hypeschomēn odynōmenos kai proseuchomenos, eugnōmonōs ektisō.
"I will go into your house with whole burnt offerings; I will pay you my vows, which my lips uttered and my mouth spoke in my affliction." "Whatever I promised in pain and in prayer," he says, "I will gratefully pay."
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« Ολοκαυτώματα μεμυαλωμένα ἀνοίσω σοι μετὰ θυμιάματος, καὶ κριῶν, ἀνοίσω σοι βόας μετὰ χιμάρων. » Ὁπόσα σοι χρή προσφέρειν , ἱερεύσω προθύμως. Μεμυαλωμένα κέκληκε τὰ εὐτραφῆ καὶ πίονα. Οὕτω γὰρ καὶ ὁ νόμος προσφέρειν ἐκέλευσεν ἄμωμά τε καὶ ἄρτια· ἐπαρᾶται δὲ καὶ ὁ προφήτης Μαλαχίας τοῖς τοιαῦτα μὲν ἔχουσιν, ἀνάπηρα δὲ προσφέρουσιν. Αὕτη καὶ τῷ Κάῖν ἐγένετο τῶν κακῶν ἐκείνων ἀρχή· διδασκόμεθα δὲ καὶ ἡμεῖς τοῖς τιμιωτέροις ὧν ἔχομεν τὸ Θεῖον γεραίρειν.
« Olokautōmata memyalōmena anoisō soi meta thymiamatos, kai kriōn, anoisō soi boas meta chimarōn. » Hoposa soi chrē prospherein , hiereusō prothymōs. Memyalōmena keklēke ta eutraphē kai piona. Houtō gar kai ho nomos prospherein ekeleusen amōma te kai artia; eparatai de kai ho prophētēs Malachias tois toiauta men echousin, anapēra de prospherousin. Hautē kai tǭ Kain egeneto tōn kakōn ekeinōn archē; didaskometha de kai hēmeis tois timiōterois hōn echomen to Theion gerairein.
"I will offer you whole burnt offerings full of marrow, with incense and rams; I will offer you oxen with goats." "Whatever I must offer you I will sacrifice eagerly." He called the well-fed and fat ones "full of marrow." For so the law too ordered offerings to be unblemished and whole; and the prophet Malachi curses those who have such animals but offer maimed ones. This was the beginning of those evils for Cain too. And we too are taught to honor the Deity with the more valuable of what we have.
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« Δεῦτε, ἀκούσατε, καὶ διηγήσομαι ὑμῖν, πάντες οἱ φοβούμενοι τὸν Θεὸν, ὅσα ἐποίησε τῇ ψυχῇ μου. » Οὐ μάτην, φησὶ, ταῦτα προσφέρειν ὑπισχνοῦμαι τὰ δῶρα· ἀλλὰ μεγάλων παρ' αὐτοῦ δωρεῶν ἀπολαύσας, ἃς καὶ ὑμᾶς μαθεῖν ἀξιῶ, τοὺς τὸ Θεῖον ἔχοντας σέβας. Οὕτω καὶ ἐν τῷ εἰκοστῷ καὶ πρώτῳ ἔφη ψαλμῷ · · Τὰς εὐχάς μου ἀποδώσω ἐνώπιον τῶν φοβουμένων αὐτόν. » Διὰ τούτων δὲ παιδευόμεθα τούτους κοινωνοὺς ἔχειν, καὶ τούτοις διαφερόντως διηγεῖσθαι τὰ θεῖα. «Μὴ δῶτε γὰρ, φησὶ, τὰ ἅγια τοῖς κυσί· μηδὲ ῥίψητε τοὺς μαργαρίτας ὑμῶν. ἔμπροσθεν τῶν χοίρων. » Καὶ , « Τὰ μυστήριά μου ἐμοὶ, καὶ τοῖς ἐμοῖς.
« Deute, akousate, kai diēgēsomai hymin, pantes hoi phoboumenoi ton Theon, hosa epoiēse tę̄ psychę̄ mou. » Ou matēn, phēsi, tauta prospherein hypischnoumai ta dōra; alla megalōn par' autou dōreōn apolausas, has kai hymas mathein axiō, tous to Theion echontas sebas. Houtō kai en tǭ eikostǭ kai prōtǭ ephē psalmǭ ; ; Tas euchas mou apodōsō enōpion tōn phoboumenōn auton. » Dia toutōn de paideuometha toutous koinōnous echein, kai toutois diapherontōs diēgeisthai ta theia. «Mē dōte gar, phēsi, ta hagia tois kysi; mēde rhipsēte tous margaritas hymōn. emprosthen tōn choirōn. » Kai , « Ta mystēria mou emoi, kai tois emois.
"Come, hear, and I will tell you, all who fear God, what he has done for my soul." "Not for nothing," he says, "do I promise to offer these gifts, but because I have enjoyed great gifts from him, which I want you too to learn, you who have reverence for the Deity." So too in the twenty-first psalm he said, "I will pay my vows before those who fear him." By these words we are taught to have such people as partners and to tell the divine things especially to them. "For do not give," he says, "what is holy to the dogs, nor throw your pearls before swine." And: "My mysteries are for me and for mine."
65.17PG 80 80:1369
« Πρὸς αὐτὸν τῷ στόματί μου ἐκέκραξα, καὶ ὕψωσα δὲ ὑπὸ τὴν γλῶσσάν μου.» Ὁ δὲ Σύμμαχος οὕτως, Αὐτὸν τῷ στόματί μου ἐπεκαλεσάμην, καὶ ὑψώθη παραχρήμα ἡ γλῶσσά μου. Εὐθὺς γὰρ προσενεγκὼν τὴν δέησιν, ἐδεξάμην τὴν αἴτησιν, καὶ εὐφροσύνης πλησθεὶς, εἰς χαριστήριον ὕμνον τὴν γλῶσσαν ἐκίνησα.
« Pros auton tǭ stomati mou ekekraxa, kai hypsōsa de hypo tēn glōssan mou.» Ho de Symmachos houtōs, Auton tǭ stomati mou epekalesamēn, kai hypsōthē parachrēma hē glōssa mou. Euthys gar prosenenkōn tēn deēsin, edexamēn tēn aitēsin, kai euphrosynēs plēstheis, eis charistērion hymnon tēn glōssan ekinēsa.
"I cried to him with my mouth, and I exalted under my tongue." Symmachus has: "I called on him with my mouth, and at once my tongue was exalted." "For as soon as I offered my petition, I received my request, and, filled with gladness, I moved my tongue to a hymn of thanks."
65.18PG 80 80:1369
« ᾿Αδικίαν εἰ ἐθεώρουν ἐν καρδίᾳ μου, μὴ εἰσακουσάτω μου Κύριος. » Ὁ δὲ Σύμμαχος, οὕτως· Ἀδικίαν εἰ προεῖδον ἐν τῇ καρδίᾳ μου, μὴ Κύριος. Εἰ παρακαλῶν, φησι, τῆς δουλείας ἀπαλλαγῆναι, καὶ τῆς ἐπανόδου τυχεῖν, ἀδικίαν τινὰ δράσειν μετὰ τὴν ἐπάνοδον ἐφαντάσθην, τῆς θείας εὐμενείας μὴ τύχοιμι· ὅτι δὲ οὐ ψεύδομαι, τὰ πράγματα μαρτυρεῖ.
« ᾿Adikian ei etheōroun en kardią mou, mē eisakousatō mou Kyrios. » Ho de Symmachos, houtōs; Adikian ei proeidon en tę̄ kardią mou, mē Kyrios. Ei parakalōn, phēsi, tēs douleias apallagēnai, kai tēs epanodou tychein, adikian tina drasein meta tēn epanodon ephantasthēn, tēs theias eumeneias mē tychoimi; hoti de ou pseudomai, ta pragmata martyrei.
"If I saw injustice in my heart, let the Lord not hear me." Symmachus has: "If I foresaw injustice in my heart, let the Lord not [hear]." "If, when I begged to be freed from servitude and obtain the return, I imagined doing some injustice after the return, may I not obtain God's favor. And the facts bear witness that I do not lie."
65.19PG 80 80:1371
• Διὰ τοῦτο γὰρ εἰσήκουσέ μου ὁ Θεός· προσέσχε τῇ φωνῇ τῆς δεήσεώς μου. » Καθαρεύοντα γάρ με τοιούτων λογισμῶν θεασάμενος, φιλοτίμως τῶν οἰκείων ἠξίωσε δωρεῶν · οὕτω ταῦτα διηγησάμενος τῶν εὐσεβῶν ὁ χορὸς, εἰς ὕμνον συμπεραίνει τοὺς λόγους.
• Dia touto gar eisēkouse mou ho Theos; prosesche tę̄ phōnę̄ tēs deēseōs mou. » Kathareuonta gar me toioutōn logismōn theasamenos, philotimōs tōn oikeiōn ēxiōse dōreōn ; houtō tauta diēgēsamenos tōn eusebōn ho choros, eis hymnon symperainei tous logous.
"Therefore God heard me; he attended to the voice of my petition." "For seeing me pure of such thoughts, he generously counted me worthy of his gifts." Having recounted these things, the chorus of the pious concludes its words in a hymn.
65.20PG 80 80:1371
• Εὐλογητὸς ὁ Θεὸς, ὃς οὐκ ἀπέστησε τὴν προσευχήν μου, καὶ τὸ ἔλεος αὐτοῦ ἀπ᾿ ἐμοῦ. Ὕμνοις, φησὶ, τὸν εὐεργέτην ἀμείβομαι, καὶ τὴν προσευχήν μου δεξάμενον , καὶ τὸν ἔλεον δωρησάμενον. [Αὐτὸν γὰρ ἀνυμνεῖν διηνεκῶς τοῖς εἰς αὐτὸν πιστεύουσι παρακελευόμενος οὐ παύεται.]
• Eulogētos ho Theos, hos ouk apestēse tēn proseuchēn mou, kai to eleos autou ap᾿ emou. Hymnois, phēsi, ton euergetēn ameibomai, kai tēn proseuchēn mou dexamenon , kai ton eleon dōrēsamenon. [Auton gar anymnein diēnekōs tois eis auton pisteuousi parakeleuomenos ou pauetai.]
"Blessed be God, who has not turned away my prayer, nor his mercy from me." "I repay the benefactor with hymns," he says, "who accepted my prayer and gave me mercy." [For he does not cease urging those who believe in him to hymn him constantly.]
Chapter 66
66.1PG 80 80:1371
« Εἰς τὸ τέλος, ἐν ὕμνοις. Ψαλμὸς ᾠδῆς τῷ Δαβίδ. Οὗτος ὁ ψαλμὸς σαφῆ τὴν διάνοιαν ἔχει, καὶ πολλῶν λόγων εἰς ἑρμηνείαν οὐ δεῖται · προκηρύττει γὰρ τοῦ Θεοῦ Λόγου τὴν ἐνανθρώπησιν, καὶ τὴν σωτήριον ἐπιφάνειαν, καὶ τῶν ἐθνῶν ἁπάντων τὴν σωτηρίαν.
« Eis to telos, en hymnois. Psalmos ǭdēs tǭ Dabid. Houtos ho psalmos saphē tēn dianoian echei, kai pollōn logōn eis hermēneian ou deitai ; prokēryttei gar tou Theou Logou tēn enanthrōpēsin, kai tēn sōtērion epiphaneian, kai tōn ethnōn hapantōn tēn sōtērian.
"To the end; among hymns; a psalm of an ode, of David." This psalm has a clear sense and needs few words to interpret it; for it proclaims in advance the incarnation of God the Word, his saving appearance, and the salvation of all the nations.
66.2PG 80 80:1371
« Ὁ Θεὸς οἰκτειρήσαι ἡμᾶς, καὶ εὐλογήσαι ἡμᾶς · ἐπιφάναι τὸ πρόσωπον αὐτοῦ ἐφ' ἡμᾶς, καὶ ἐλεήσαι ἡμᾶς. » Θεασάμενος ὁ Προφήτης τοῖς τοῦ πνεύματος ὀφθαλμοῖς τὴν ἐσομένην πᾶσιν ἀνθρώποις σωτηρίαν διὰ τῆς θείας ἐπιφανείας, ἱκετεύει ταύτην ὅτι τάχιστα παρασχεθῆναι, ἵνα τὴν ἐκ ταύτης φυομένην εὐλογίαν τρυγήσωμεν ἅπαντες · λέγει δὲ ὅτι « Ὁ Θεὸς οἰκτειρήσαι ἡμᾶς, καὶ οὐ τοῦτο μόνον ἀλλὰ καὶ εὐλογήσαι ἡμᾶς· [τῷ ὄντι γὰρ, οὐ μόνον εὐλόγησεν, ἀλλὰ καὶ ἠλέησεν· σώσας ἡμᾶς διὰ τῆς ἐκ Παρθένου παρουσίας. Τοῦτο γὰρ λέγει, Ἐπιφάναι τὸ πρόσωπον αὐτοῦ ἐφ᾿ ἡμᾶς. Εἴδομεν γὰρ αὐτὸν πρόσωπον πρὸς πρόσωπον· ἀλλ᾽ ὅμως ἄνθρωπον γενόμενον · οὐχ ἕτερόν τινα φορέσαντα, ἀλλ᾽ αὐτὸν Θεὸν Λόγον ἀτρέπτως ἐκ Παρθένου γενόμενον εἴδομεν.] Εἶτα διὰ τῶν ἐπαγομένων ταύτην ἡμᾶς διδάσκει σαφέστερον.
« Ho Theos oikteirēsai hēmas, kai eulogēsai hēmas ; epiphanai to prosōpon autou eph' hēmas, kai eleēsai hēmas. » Theasamenos ho Prophētēs tois tou pneumatos ophthalmois tēn esomenēn pasin anthrōpois sōtērian dia tēs theias epiphaneias, hiketeuei tautēn hoti tachista paraschethēnai, hina tēn ek tautēs phyomenēn eulogian trygēsōmen hapantes ; legei de hoti « Ho Theos oikteirēsai hēmas, kai ou touto monon alla kai eulogēsai hēmas; [tǭ onti gar, ou monon eulogēsen, alla kai ēleēsen; sōsas hēmas dia tēs ek Parthenou parousias. Touto gar legei, Epiphanai to prosōpon autou eph᾿ hēmas. Eidomen gar auton prosōpon pros prosōpon; all᾽ homōs anthrōpon genomenon ; ouch heteron tina phoresanta, all᾽ auton Theon Logon atreptōs ek Parthenou genomenon eidomen.] Eita dia tōn epagomenōn tautēn hēmas didaskei saphesteron.
"May God have pity on us and bless us; may he make his face shine upon us and have mercy on us." Seeing with the eyes of the Spirit the salvation that would come to all people through the divine appearance, the prophet begs that it be granted as soon as possible, so that we may all harvest the blessing that grows from it. He says, "May God have pity on us, and not only this, but also bless us." [For in truth he not only blessed but also had mercy, saving us through his coming from the Virgin. This is what he means by "May he make his face shine upon us." For we saw him face to face, yet become man; not as one who bore some other person, but we saw God the Word himself born of the Virgin without change.] Then by what follows he teaches us this more clearly.
66.3PG 80 80:1371
« Τοῦ γνῶναι ἐν τῇ γῇ τὴν ὁδόν σου.» Ὥστε, φησὶ, καὶ τοὺς τὴν γῆν οἰκοῦντας τὴν πρὸς σὲ φέρουσαν ὁδὸν διδαχθῆναι, καὶ πρὸς αὐτὴν ποδηγηθῆναι. Καὶ ἵνα μή τις ὑπολάβῃ περὶ τῆς Ἰουδαίων ταῦτα λέγεσθαι γῆς, εἰκότως προστέθεικε, « Ἐν πᾶσιν ἔθνεσι τὸ σωτήριόν σου.» ἵκετεύω, φησὶ, τὸ σὸν ἐπιφανῆναι πρόσωπον · ὥστε καταυγάσαι καὶ τὰ ἐν σκότῳ καθήμενα ἔθνη, καὶ " πρὸς σωτηρίαν ἑλκῦσαι.
« Tou gnōnai en tę̄ gę̄ tēn hodon sou.» Hōste, phēsi, kai tous tēn gēn oikountas tēn pros se pherousan hodon didachthēnai, kai pros autēn podēgēthēnai. Kai hina mē tis hypolabę̄ peri tēs Ioudaiōn tauta legesthai gēs, eikotōs prostetheike, « En pasin ethnesi to sōtērion sou.» hiketeuō, phēsi, to son epiphanēnai prosōpon ; hōste kataugasai kai ta en skotǭ kathēmena ethnē, kai " pros sōtērian helkysai.
"That your way may be known on the earth." "So that those who inhabit the earth," he says, "may be taught the road that leads to you and be guided to it." And so that no one should suppose this was said about the land of the Jews, he rightly added, "your salvation among all nations." "I beg," he says, "that your face may shine forth, so as to light up the nations sitting in darkness and draw them to salvation."
66.4PG 80 80:1373
« Ἐξομολογησάσθωσάν σοι λαοί, ὁ Θεὸς, ἐξομολογησάσθωσάν σοι λαοὶ πάντες Εὐφρανθήτωσαν καὶ ἀγαλλιάσθωσαν ἔθνη· ὅτι κρινεῖς λαοὺς ἐν εὐθύτητι, καὶ ἔθνη ἐν τῇ γῇ ὁδηγήσεις. • Διά τοι τοῦτο προσήκει καὶ λαοὺς ἅπαντας, καὶ τὰ κατὰ τὴν οἰκουμένην ἔθνη, εὐφραίνεσθαι καὶ χορεύειν, καὶ τὰς σὰς εὐεργεσίας διεξιέναι. Ἔγνωσαν γὰρ ὅτι οὐδὲν τῶν ὄντων ἀτημέλητον, οὐδὲ ἀκηδεμόνευτον · ἀλλὰ πάντων ὑπάρχεις κριτής, δικαίας ἐκφέρων τὰς ψήφους· καὶ ὁδηγῶν μὲν τοὺς πλανωμένους πρὸς τὴν ἀλήθειαν, τοὺς δὲ πείθεσθαι μὴ βουλομένους κολάζων. [« Εξομολογησάσθωσάν σοι λαοί, ὁ Θεὸς, ἐξομολογησάσθωσάν σοι λαοὶ πάντες. • Οὐχ ἁπλῶς τὴν ταυτολογίαν τέθεικεν· ἀλλὰ προθυμοτέρους τοὺς ἀκούοντας ἐργαζόμενος, καὶ δεικνὺς, ὅτι αὐτός ἐστι Θεὸς καὶ Σωτὴρ ἁπάντων.]
« Exomologēsasthōsan soi laoi, ho Theos, exomologēsasthōsan soi laoi pantes Euphranthētōsan kai agalliasthōsan ethnē; hoti krineis laous en euthytēti, kai ethnē en tę̄ gę̄ hodēgēseis. • Dia toi touto prosēkei kai laous hapantas, kai ta kata tēn oikoumenēn ethnē, euphrainesthai kai choreuein, kai tas sas euergesias diexienai. Egnōsan gar hoti ouden tōn ontōn atēmelēton, oude akēdemoneuton ; alla pantōn hyparcheis kritēs, dikaias ekpherōn tas psēphous; kai hodēgōn men tous planōmenous pros tēn alētheian, tous de peithesthai mē boulomenous kolazōn. [« Exomologēsasthōsan soi laoi, ho Theos, exomologēsasthōsan soi laoi pantes. • Ouch haplōs tēn tautologian tetheiken; alla prothymoterous tous akouontas ergazomenos, kai deiknys, hoti autos esti Theos kai Sōtēr hapantōn.]
"Let the peoples confess you, O God; let all the peoples confess you. Let the nations be glad and rejoice, for you will judge peoples with uprightness and guide the nations on the earth." "For this reason it is fitting for all peoples and the nations throughout the world to be glad and dance and recount your benefits. For they have come to know that nothing that exists is neglected or uncared for, but that you are the judge of all, delivering just verdicts, guiding to the truth those who stray and punishing those unwilling to obey." ["Let the peoples confess you, O God; let all the peoples confess you." He did not set down the repetition idly, but to make the hearers more eager and to show that he is God and Savior of all.]
66.7PG 80 80:1373
Γῆ ἔδωκε τὸν καρπὸν αὐτῆς. » Οὐκ ἔτι γὰρ ἀγνοοῦσιν οἱ ἐξ αὐτῆς τὸν ἐπὶ πάντων Θεόν· ὃς, κατὰ τὸν Προφήτην, «ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης· μετὰ τοῦτο δὲ ἐπὶ γῆς ὤφθη, καὶ ἐν τοῖς ἀνθρώποις συνανεστράφη» οὗ δὴ χάριν, τὸν ἥδιστον αὐτῷ προσφέρουσι τῆς εὐσεβείας καρπόν. • Εὐλογήσαι ἡμᾶς ὁ Θεὸς, ὁ Θεὸς ἡμῶν. Εὐλογήσαι ἡμᾶς. » Ὥσπερ δὶς τὰ ἔθνη πρὸς ὑμνῳδίαν διήγειρεν, οὕτω δὶς αὐτοῖς τὴν εὐλογίαν ἐζήτησεν. Εἰδέναι μέντοι προσήκει, ὡς εὐλογοῦντες ἄνθρωποι τὸν Θεὸν, λόγους αὐτῷ προσφέρουσι μόνους, ἔργῳ δὲ αὐτὸν εὐεργετῆσαι οὐ δύνανται· ὁ δὲ Θεὸς εὐλογῶν, βεβαιοῖ τοὺς λόγους τῷ ἔργῳ, καὶ παντοδαπῶν ἀγαθῶν παρέχει τοῖς εὐλογουμένοις φοράν. Εἶτα διδάσκει πῶς δυνατὸν τῆς θείας εὐλογίας τυχεῖν. « Καὶ φοβηθήτωσαν αὐτὸν πάντα τὰ πέρατα τῆς γῆς. » Ὁ μὲν γὰρ εὐλαβῶς περὶ τοὺς θείους διακείμενος νόμους, καὶ τὸ μέλλον δειμαίνων κριτήριον, διὰ τῆς τούτων φυλακῆς τὸν Θεὸν θεραπεύει· ἡ δὲ θεία θεραπεία τὴν εὐλογίαν προσφέρει. Καὶ αὐτὸ τοίνυν τὸ τέλος οὐκ Ἰουδαίοις, ἀλλὰ πᾶσιν ἀνθρώποις τὸν θεῖον ἔχειν εἰσηγήσατο φόβον· καὶ παιδεύει ὡς αὐτός ἐστιν ὁ Θεὸς ἡμῶν, ὁ τὴν σωτηρίαν τῶν πιστευόντων πραγματευσάμενος. Αἰσχυνέσθωσαν οἱ δυσσεβοῦντες αἱρετικοὶ, καὶ μὴ ὁμολογοῦντες αὐτὸν Θεὸν ἐκ Θεοῦ, τὸν μονογενῆ τῷ Πατρὶ Υἶὸν προαιώνιον, τὸν αὐτὸν ἐπ᾿ ἐσχάτων ἡμερῶν Υἱὸν ἀνθρώπου γενόμενον ἀτρέπτως, ὥς φαμεν, διὰ τὴν τῶν ἀνθρώπων σωτηρίαν.
Gē edōke ton karpon autēs. » Ouk eti gar agnoousin hoi ex autēs ton epi pantōn Theon; hos, kata ton Prophētēn, «exeure pasan hodon epistēmēs; meta touto de epi gēs ōphthē, kai en tois anthrōpois synanestraphē» hou dē charin, ton hēdiston autǭ prospherousi tēs eusebeias karpon. • Eulogēsai hēmas ho Theos, ho Theos hēmōn. Eulogēsai hēmas. » Hōsper dis ta ethnē pros hymnǭdian diēgeiren, houtō dis autois tēn eulogian ezētēsen. Eidenai mentoi prosēkei, hōs eulogountes anthrōpoi ton Theon, logous autǭ prospherousi monous, ergǭ de auton euergetēsai ou dynantai; ho de Theos eulogōn, bebaioi tous logous tǭ ergǭ, kai pantodapōn agathōn parechei tois eulogoumenois phoran. Eita didaskei pōs dynaton tēs theias eulogias tychein. « Kai phobēthētōsan auton panta ta perata tēs gēs. » Ho men gar eulabōs peri tous theious diakeimenos nomous, kai to mellon deimainōn kritērion, dia tēs toutōn phylakēs ton Theon therapeuei; hē de theia therapeia tēn eulogian prospherei. Kai auto toinyn to telos ouk Ioudaiois, alla pasin anthrōpois ton theion echein eisēgēsato phobon; kai paideuei hōs autos estin ho Theos hēmōn, ho tēn sōtērian tōn pisteuontōn pragmateusamenos. Aischynesthōsan hoi dyssebountes hairetikoi, kai mē homologountes auton Theon ek Theou, ton monogenē tǭ Patri Uion proaiōnion, ton auton ep᾿ eschatōn hēmerōn Huion anthrōpou genomenon atreptōs, hōs phamen, dia tēn tōn anthrōpōn sōtērian.
"The earth has given its fruit." "For those who are from it no longer fail to know the God over all, who, according to the prophet, 'found out every way of knowledge; after this he appeared on earth and lived among men.' For this reason they offer him the sweetest fruit of piety." "May God, our God, bless us; may God bless us." Just as he twice roused the nations to hymnody, so he twice asked blessing for them. One should know, however, that when people bless God they offer him words alone and cannot benefit him by deed; but God, when he blesses, confirms the words by deed and gives those he blesses a harvest of good things of every kind. Then he teaches how it is possible to obtain the divine blessing: "And let all the ends of the earth fear him." For one who is reverently disposed toward the divine laws and dreads the coming judgment serves God by keeping them; and divine service brings blessing. So the end itself has urged not Jews but all people to have the fear of God, and it teaches that he is our God, who achieved the salvation of those who believe. Let the impious heretics be ashamed, who do not confess him as God from God, the only-begotten Son, before the ages, of the Father, the same who in the last days became Son of Man without change, as we say, for the salvation of men.
Chapter 67
67.1PG 80 80:1375
« Εἰς τὸ τέλος, τῷ Δαβὶδ ψαλμός. » Ὁρῶν ὁ θεῖος Δαβὶδ τὴν πολιτευομένην παρὰ τοῖς· ἀνθρώποις ἀσέβειαν, καὶ τοῦ διαβόλου τὴν ἐπικράτειαν, διδαχθεὶς δὲ ἀπὸ τοῦ παναγίου Πνεύματος τοῦ Θεοῦ καὶ τοῦ · Σωτῆρος ἡμῶν τὴν ἐπιφάνειαν, ἱκετείαν προσφέρει, ταύτην ὡς τάχιστα γενέσθαι παρακαλῶν. Καὶ δέχεται παραυτίκα τῶν γενησομένων τὴν ἀποκάλυψιν· καὶ διδάσκεται κατὰ ταυτὸν, καὶ διδάσκει τῆς τε ἀνθρωπείας φύσεως τὴν σωτηρίαν, καὶ τῶν πολεμίων τὸν ὄλεθρον, καὶ ἀπαξαπλῶς, τὴν παράδοξον τῶν πραγμάτων μεταβολήν.
« Eis to telos, tǭ Dabid psalmos. » Horōn ho theios Dabid tēn politeuomenēn para tois; anthrōpois asebeian, kai tou diabolou tēn epikrateian, didachtheis de apo tou panagiou Pneumatos tou Theou kai tou ; Sōtēros hēmōn tēn epiphaneian, hiketeian prospherei, tautēn hōs tachista genesthai parakalōn. Kai dechetai parautika tōn genēsomenōn tēn apokalypsin; kai didasketai kata tauton, kai didaskei tēs te anthrōpeias physeōs tēn sōtērian, kai tōn polemiōn ton olethron, kai apaxaplōs, tēn paradoxon tōn pragmatōn metabolēn.
"To the end; a psalm of David." The divine David, seeing the impiety prevailing among men and the dominion of the devil, and taught by the all-holy Spirit about the appearance of our God and Savior, offers supplication, begging that it come as soon as possible. And at once he receives the revelation of what will happen, and at the same time he is taught and teaches the salvation of human nature, the destruction of the enemies, and, in a word, the astonishing change of affairs.
67.2PG 80 80:1375
« ᾿Αναστήτω ὁ Θεὸς, καὶ διασκορπισθήτωσαν οἱ ἐχθροὶ αὐτοῦ· καὶ φυγέτωσαν ἀπὸ προσώπου αὐτοῦ οἱ μισοῦντες αὐτόν. » Καιρὸς, φησὶν, ἀναστῆναί σε, Δέσποτα, καὶ τὴν τῶν ἀνθρώπων πραγματεύσασθαι σωτηρίαν· παραυτίκα γὰρ ἅπαν εἰς φυγὴν τραπήσεται τῶν πολεμίων τὸ στίφος, τῇ τῆς σῆς ἐπιφανείας σκεδαννύμενον αἴγλῃ. Ἀνάστασιν δὲ, ὡς πολλάκις εἰρήκαμεν, οὐ μόνον " τὴν τῆς μακροθυμίας παῦλαν καλεῖ, ἀλλὰ καὶ τὸ ἀναστῆναι τὸν Σωτῆρα τοῦ κόσμου διὰ τριῶν ἡμερῶν, ὅτε τὸν ὑπὲρ ἡμῶν ἑκούσιον κατεδέξατο θάνατον · · Οὕτω καὶ ἡμεῖς πολλάκις τοὺς ἐπιεικίᾳ χρωμένους δικαστὰς εἰς τὴν τῶν ἀδικουμένων ἐπικουρίαν διεγείρειν εἰώθαμεν, διαναστῆναι παρακαλοῦντες, καὶ τῶν ἀδικούντων καταπαῦσαι τὸ θράσος ·
« ᾿Anastētō ho Theos, kai diaskorpisthētōsan hoi echthroi autou; kai phygetōsan apo prosōpou autou hoi misountes auton. » Kairos, phēsin, anastēnai se, Despota, kai tēn tōn anthrōpōn pragmateusasthai sōtērian; parautika gar hapan eis phygēn trapēsetai tōn polemiōn to stiphos, tę̄ tēs sēs epiphaneias skedannymenon aiglę̄. Anastasin de, hōs pollakis eirēkamen, ou monon " tēn tēs makrothymias paulan kalei, alla kai to anastēnai ton Sōtēra tou kosmou dia triōn hēmerōn, hote ton hyper hēmōn hekousion katedexato thanaton ; ; Houtō kai hēmeis pollakis tous epieikią chrōmenous dikastas eis tēn tōn adikoumenōn epikourian diegeirein eiōthamen, dianastēnai parakalountes, kai tōn adikountōn katapausai to thrasos ;
"Let God arise, and let his enemies be scattered, and let those who hate him flee from his face." "It is time, Master," he says, "for you to arise and accomplish the salvation of men. For at once the whole throng of the enemies will be put to flight, scattered by the radiance of your appearance." By "rising," as we have often said, he means not only the end of long-suffering but also the Savior of the world rising after three days, when he accepted death willingly for us. So we too often rouse judges who are lenient to help the wronged, begging them to rise and put an end to the boldness of the wrongdoers.
67.3PG 80 80:1375
« Ὡς ἐκλείπει καπνὸς, ἐκλειπέτωσαν· ὡς τήκεται κηρὸς ἀπὸ προσώπου πυρὸς, οὕτως ἀπολοῦνται οἱ ἁμαρτωλοὶ ἀπὸ προσώπου τοῦ Θεοῦ. » Καθάπερ γὰρ τὸν μὲν καπνὸν σκεδάννυσι τῶν ἀνέμων ἡ προσβολή ", ὁ δὲ κηρὸς λύεται τῷ πυρὶ προσπελάζων, οὕτω, Δέσποτα, τῇ σῇ παρουσίᾳ φρούδοι γενήσονται παντελῶς τῶν ἀνθρώπων οἱ δυσμενεῖς. Οὓς γὰρ ἁμαρτωλοὺς οἱ Ἑβδομήκοντα εἰρήκασιν, ἀσεβεῖς ὠνόμασαν οἱ ἄλλοι πάντες ἑρμηνευταί · οὕτω δὲ αὐτοὺς καὶ ὁ Ἑβραῖος, καὶ ὁ Σύρος καλεῖ ".
« Hōs ekleipei kapnos, ekleipetōsan; hōs tēketai kēros apo prosōpou pyros, houtōs apolountai hoi hamartōloi apo prosōpou tou Theou. » Kathaper gar ton men kapnon skedannysi tōn anemōn hē prosbolē ", ho de kēros lyetai tǭ pyri prospelazōn, houtō, Despota, tę̄ sę̄ parousią phroudoi genēsontai pantelōs tōn anthrōpōn hoi dysmeneis. Hous gar hamartōlous hoi Hebdomēkonta eirēkasin, asebeis ōnomasan hoi alloi pantes hermēneutai ; houtō de autous kai ho Hebraios, kai ho Syros kalei ".
"As smoke vanishes, let them vanish; as wax melts before fire, so let the sinners perish before God." "For just as the blast of the winds scatters smoke, and wax dissolves when it comes near fire, so, Master, at your coming the enemies of men will utterly vanish." Those whom the Seventy called "sinners" all the other translators named "impious"; so too the Hebrew and the Syriac call them.
67.4PG 80 80:1375
« Καὶ οἱ δίκαιοι εὐφρανθήτωσαν. » Τούτου δὲ, φησὶ, γινομένου, θυμηδίας ἐμφορηθήσεται ἅπας ὁ τῶν δικαίων χορός. « Αγαλλιάσθωσαν ἐνώπιον τοῦ Θεοῦ · τερφθήτωσαν ἐν εὐφροσύνῃ. › Ἔδειξε διὰ τούτων, ὡς οὐ κατὰ ἀνθρώπων ἐκείνην τὴν ἱκετείαν προσήνεγκεν, ἀλλὰ κατὰ τῶν τοὺς ἀνθρώπους πολεμούντων δαιμόνων. Ὧν σκεδαννυμένων καὶ φρούδων γενομένων, ἀγάλλεται τὰ ἔθνη, καὶ τὸν σεσωκότα Θεὸν ἀνυμνεῖ.
« Kai hoi dikaioi euphranthētōsan. » Toutou de, phēsi, ginomenou, thymēdias emphorēthēsetai hapas ho tōn dikaiōn choros. « Agalliasthōsan enōpion tou Theou ; terphthētōsan en euphrosynę̄. › Edeixe dia toutōn, hōs ou kata anthrōpōn ekeinēn tēn hiketeian prosēnenken, alla kata tōn tous anthrōpous polemountōn daimonōn. Hōn skedannymenōn kai phroudōn genomenōn, agalletai ta ethnē, kai ton sesōkota Theon anymnei.
"And let the righteous be glad." "When this happens," he says, "the whole chorus of the righteous will be filled with gladness." "Let them rejoice before God; let them delight in gladness." By these words he showed that he offered that supplication not against men but against the demons who make war on men. When they are scattered and vanish, the nations rejoice and hymn the God who saved them.
67.5PG 80 80:1377
« ῎Ασατε γὰρ, φησὶ, τῷ Θεῷ· ψάλατε τῷ ὀνόματι αὐτοῦ· ὁδοποιήσατε τῷ ἐπιβεβηκότι ἐπὶ δυσμῶν. Κύριος ὄνομα αὐτῷ, καὶ ἀγαλλιᾶσθε ἐνώπιον αὐτοῦ. · Ἐνταῦθα ὁ προφητικὸς λόγος τοῖς ἱεροῖς ἀποστόλοις παρεγγυᾷ μετὰ χορείας καὶ ὑμνῳδίας εἰς τὰ ἔθνη δραμεῖν, καὶ τὴν ὁδὸν εὐτρεπίσαι τῷ τῶν ὅλων παμβασιλεί. "Εοικε δὲ ταῦτα τοῖς ὑπὸ τοῦ « Κυρίου πρὸς αὐτοὺς εἰρημένοις· « Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. » Διὰ δὲ τῆς τοιαύτης μαθητείας, καὶ τῆς τοῦ βαπτίσματος παλιγγενεσίας, λεῖα ἐγένετο ἡ τραχεῖα ὁδὸς, καὶ εὐτρεπίζετο τῷ ἐνοικῆσαι ἐν αὐτοῖς, καὶ ἐμπεριπατῆσαι κατὰ τὸν Προφήτην, βουλομένῳ Θεῷ . Ἐπὶ δυσμῶν δὲ αὐτὸν ἐπιβεβηκέναι φησὶ, τὸ κατακεχυμένον τῶν ἀνθρωπίνων ψυχῶν σκότος τηνικαῦτα παραδηλῶν. Τοῦτο μέντοι ὁ Σύμμαχος ἡρμήνευσε, Καταστρώσατε ὁδὸν τῷ ἐποχουμένῳ ἐν γῇ ἀοικήτῳ. ᾿Αοίκητος δὲ ἐστιν ἡ ἔρημος, ἔρημον δὲ τὰ ἔθνη πολλάκις ἡ θεία Γραφή προσηγόρευσεν • • Εὐφράνθητε γὰρ, φησὶν, ἔρημος διψῶσα. » Καὶ πάλιν · ὅτι « Πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον, ἢ τῆς ἐχούσης τὸν ἄνδρα. » Ταύτης τῆς ἐρήμου, καὶ ἀοικήτου, καὶ τοῦ φωτὸς ἐστερημένης, καὶ τούτου χάριν δύσεως ὠνομασμένης, ἐπἐβη τῆς δικαιοσύνης ὁ Ἥλιος, καὶ τὸν ζόφον ἐξήλασε, καὶ ναὸν οἰκεῖον εἰργάσατο τὴν ἀοίκητον. « Ταραχθήτωσαν ἀπὸ προσώπου αὐτοῦ. Τοῦ πατρὸς τῶν ὀρφανῶν, καὶ κριτοῦ τῶν χηρῶν. • Οὐ φέρουσι γὰρ αὐτοῦ τὴν ἐπιφάνειαν, δίκαιον αὐτὸν κριτὴν ἐπιστάμενοι. Διὰ γὰρ τῆς τῶν χηρῶν κηδεμονίας, καὶ τῆς τῶν ὀρφανῶν ἐπιμελείας, τὸ δίκαιον αὐτοῦ τῆς προνοίας ἐδήλωσε. Ταύτην τῶν δαιμόνων τὴν ταραχὴν καὶ τὸ δέος, καὶ τῶν θείων Εὐαγγελίων ἡμᾶς ἡ ἱστορία διδάσκει · ᾿Ακούομεν γὰρ αὐτῶν λεγόντων· « Τί ἡμῖν καὶ σοὶ, υἱὲ τοῦ Θεοῦ; ἦλθες πρὸ καιροῦ βασανίσαι ἡμᾶς, -Ὁ Θεὸς ἐν τόπῳ ἁγίῳ αὐτοῦ. Ἐπειδὴ εἶπεν· « ᾿Αναστήτω ὁ Θεὸς, » καί· · Ὁδοποιήσατε τῷ ἐπιβεβηκότι ἐπὶ δυσμῶν, » εἰκότως τοῦτο προστέθεικε, μονονουχί λέγων, Μηδεὶς ἡγείσθω τὸν τῶν ὅλων Θεὸν μεταβάσει χρώμενον τὰς οἰκονομίας ποιεῖσθαι. Τοιοῦτόν ἐστι τὸ ὑπὸ τοῦ Κυρίου εἰρημένον· « Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, ὁ Υἱὸς τοῦ ἀνθρώπου, ὁ ὧν ἐν τῷ οὐρανῷ.» Καὶ διὰ τούτων γὰρ τὸ τῆς θείας φύσεως ἀπερίγραφον ἔδειξε· καὶ ἐδίδαξεν, ὡς κατελήλυθε, καὶ κάτω διάγων, καὶ τοῖς ἀνθρώποις συμπολιτευόμενος, καὶ ἐν οὐρανῷ ἦν, καὶ τοῦ Πατρὸς οὐκ ἐκεχώριστο.
« ᾿Asate gar, phēsi, tǭ Theǭ; psalate tǭ onomati autou; hodopoiēsate tǭ epibebēkoti epi dysmōn. Kyrios onoma autǭ, kai agalliasthe enōpion autou. ; Entautha ho prophētikos logos tois hierois apostolois parengyą meta choreias kai hymnǭdias eis ta ethnē dramein, kai tēn hodon eutrepisai tǭ tōn holōn pambasilei. "Eoike de tauta tois hypo tou « Kyriou pros autous eirēmenois; « Poreuthentes mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos. » Dia de tēs toiautēs mathēteias, kai tēs tou baptismatos palingenesias, leia egeneto hē tracheia hodos, kai eutrepizeto tǭ enoikēsai en autois, kai emperipatēsai kata ton Prophētēn, boulomenǭ Theǭ . Epi dysmōn de auton epibebēkenai phēsi, to katakechymenon tōn anthrōpinōn psychōn skotos tēnikauta paradēlōn. Touto mentoi ho Symmachos hērmēneuse, Katastrōsate hodon tǭ epochoumenǭ en gę̄ aoikētǭ. ᾿Aoikētos de estin hē erēmos, erēmon de ta ethnē pollakis hē theia Graphē prosēgoreusen • • Euphranthēte gar, phēsin, erēmos dipsōsa. » Kai palin ; hoti « Polla ta tekna tēs erēmou mallon, ē tēs echousēs ton andra. » Tautēs tēs erēmou, kai aoikētou, kai tou phōtos esterēmenēs, kai toutou charin dyseōs ōnomasmenēs, epebē tēs dikaiosynēs ho Hēlios, kai ton zophon exēlase, kai naon oikeion eirgasato tēn aoikēton. « Tarachthētōsan apo prosōpou autou. Tou patros tōn orphanōn, kai kritou tōn chērōn. • Ou pherousi gar autou tēn epiphaneian, dikaion auton kritēn epistamenoi. Dia gar tēs tōn chērōn kēdemonias, kai tēs tōn orphanōn epimeleias, to dikaion autou tēs pronoias edēlōse. Tautēn tōn daimonōn tēn tarachēn kai to deos, kai tōn theiōn Euangeliōn hēmas hē historia didaskei ; ᾿Akouomen gar autōn legontōn; « Ti hēmin kai soi, huie tou Theou? ēlthes pro kairou basanisai hēmas, -Ho Theos en topǭ hagiǭ autou. Epeidē eipen; « ᾿Anastētō ho Theos, » kai; ; Hodopoiēsate tǭ epibebēkoti epi dysmōn, » eikotōs touto prostetheike, mononouchi legōn, Mēdeis hēgeisthō ton tōn holōn Theon metabasei chrōmenon tas oikonomias poieisthai. Toiouton esti to hypo tou Kyriou eirēmenon; « Oudeis anabebēken eis ton ouranon, ei mē ho ek tou ouranou katabas, ho Huios tou anthrōpou, ho hōn en tǭ ouranǭ.» Kai dia toutōn gar to tēs theias physeōs aperigraphon edeixe; kai edidaxen, hōs katelēlythe, kai katō diagōn, kai tois anthrōpois sympoliteuomenos, kai en ouranǭ ēn, kai tou Patros ouk ekechōristo.
"Sing to God; sing psalms to his name; make a way for him who rides upon the west. The Lord is his name; and rejoice before him." Here the prophetic word charges the holy apostles to run to the nations with dancing and hymnody and to prepare the road for the King of all. This is like what the Lord said to them: "Go and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." Through such discipleship and the rebirth of baptism the rough road became smooth and was made ready for God, who wished to dwell in them and walk among them, according to the prophet. He says that he "rides upon the west," indicating the darkness then poured over human souls. Symmachus rendered this: "Pave a road for him who rides in the uninhabited land." The uninhabited land is the desert, and the divine Scripture has often called the nations a desert: "Be glad," it says, "thirsty desert"; and again, "Many are the children of the desolate, more than of her who has a husband." Upon this desert, uninhabited and deprived of light, and for this reason named "west," the Sun of righteousness mounted, drove out the gloom, and made the uninhabited land his own temple. "Let them be troubled before his face, the father of orphans and judge of widows." "For they cannot bear his appearance, knowing him to be a just judge." By his care for widows and attention to orphans he showed the justice of his providence. The history of the divine Gospels too teaches us this trouble and fear of the demons; for we hear them saying, "What have we to do with you, Son of God? Have you come to torment us before the time?" "God in his holy place." Since he said, "Let God arise" and "Make a way for him who rides upon the west," he rightly added this, as if saying, "Let no one think that the God of all carries out his dispensations by moving from place to place." Such is what the Lord said: "No one has gone up into heaven except the one who came down from heaven, the Son of Man, who is in heaven." By these words he showed that the divine nature is uncircumscribed, and taught that he had come down, and while living below and sharing the life of men he was also in heaven and was not separated from the Father.
67.7PG 80 80:1379
« Ὁ Θεὸς κατοικίζει μονοτρόπους ἐν οἴκῳ· ἐξάγων πεπεδημένους ἐν ἀνδρείᾳ· ὁμοίως τοὺς παραπικραίνοντας, τοὺς κατοικοῦντας ἐν τάφοις. » Μονοτρόπους καλεῖ, τοὺς ἕνα σκοπὸν ἔχοντας, καὶ τῆς ἀρετῆς μόνης ἐπιμελεῖσθαι προαιρουμένους, καὶ μὴ νῦν μὲν ταῦτα, νῦν δὲ ἐκεῖνα προαιρουμένους. Τούτους ἐν τῷ οἴκῳ τῷ θείῳ κατοικίζεσθαι λέγει. Πεπεδημένους δὲ, τοὺς τὰ τῆς ἁμαρτίας περικειμένους δεσμά· οὓς λυομένους ἀνδρείους ἀποτελεῖσθαι προείρηκε. Τοιοῦτος ἦν ὁ Ματθαῖος, τοιοῦτος ὁ Ἰάκωβος ὁ ᾿Αλφαίου, τοιοῦτος ὁ Ζακχαῖος · οἱ τῶν τῆς ἀδικίας ἀπαλλαγέντες δεσμῶν, ἀνδρικῶς μάλα τὸν κατὰ τοῦ πεδήσαντος ἀνεδέξαντο πόλεμον. Οὐ μόνον δὲ, φησὶ, τοὺς πεπεδημένους ἀνδρείους ἐργάζεται · ἀλλὰ καὶ τοὺς εἰς ἄκρον δυσσεβείας ἐληλακότας, καὶ ὡς ἐν τάφοις δυσώδεσι, τοῖς οἰκείοις σώμασι κατοικοῦντας. Καὶ τούτους γὰρ μετ᾿ ἐκείνων ἀξιώσει τῆς σωτηρίας.
« Ho Theos katoikizei monotropous en oikǭ; exagōn pepedēmenous en andreią; homoiōs tous parapikrainontas, tous katoikountas en taphois. » Monotropous kalei, tous hena skopon echontas, kai tēs aretēs monēs epimeleisthai proairoumenous, kai mē nyn men tauta, nyn de ekeina proairoumenous. Toutous en tǭ oikǭ tǭ theiǭ katoikizesthai legei. Pepedēmenous de, tous ta tēs hamartias perikeimenous desma; hous lyomenous andreious apoteleisthai proeirēke. Toioutos ēn ho Matthaios, toioutos ho Iakōbos ho ᾿Alphaiou, toioutos ho Zakchaios ; hoi tōn tēs adikias apallagentes desmōn, andrikōs mala ton kata tou pedēsantos anedexanto polemon. Ou monon de, phēsi, tous pepedēmenous andreious ergazetai ; alla kai tous eis akron dyssebeias elēlakotas, kai hōs en taphois dysōdesi, tois oikeiois sōmasi katoikountas. Kai toutous gar met᾿ ekeinōn axiōsei tēs sōtērias.
"God settles the single-minded in a house, leading out with courage those who are fettered, likewise those who embitter, those who dwell in tombs." He calls "single-minded" those who have one aim and choose to care for virtue alone, not choosing now this, now that. These, he says, are settled in the divine house. The "fettered" are those who wear the chains of sin; he foretold that when they are set free they are made courageous. Such was Matthew, such was James the son of Alphaeus, such was Zacchaeus: freed from the chains of injustice, they very manfully took up the war against the one who had fettered them. "Not only," he says, "does he make the fettered courageous, but also those who have gone to the extreme of impiety and who live in their own bodies as in foul-smelling tombs. For he will count these too, with the others, worthy of salvation."
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Ὁ Θεὸς ἐν τῷ ἐκπορεύεσθαί σε ἐν μέσῳ τοῦ λαοῦ σου, ἐν τῷ διαβαίνειν σε ἐν τῇ ἐρήμῳ ", γῆ ἐσείσθη, καὶ γὰρ οἱ οὐρανοὶ ἔσταξαν. » Τοῦτο ὁ Σύμμαχος οὕτως ἡρμήνευσεν· Ὁ Θεὸς, προερχομένου σου πρὸ τοῦ λαοῦ σου, βαίνοντος διὰ τῆς ἀοικήτου ", γῆ ἐσείσθη, οὐρανὸς δὲ ἔσταξε. Μέλλων, φησὶ, διαβαίνειν δὲ εἰς τὴν ἔρημον ἐκείνην καὶ ἀοίκητον, καὶ μηδέπω δεξαμένην τοῦ φωτὸς τὴν ἀκτῖνα, ἐκλόνησας μὲν τὴν γῆν, καὶ συνέσεισας · οὐρανόθεν δὲ τὰς τῆς χάριτος ψεκάδας ἐπέσταξας δε · Γέγονε δὲ τὸ μὲν ἐπὶ τοῦ σταυροῦ · [τότε γὰρ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐῤῥάγησαν · καὶ τὸ πᾶν τῆς γῆς ἐκλονεῖτο, τὸν Δημιουργὸν τοῦ παντὸς αἰσθήσει τινὶ θεώμενον, ἐπὶ σταυροῦ κρεμάμενον·] τὸ δὲ μετὰ τὴν εἰς οὐρανοὺς ἄνοδον. Τηνικαῦτα γὰρ ἐπεφοίτησεν ἡ τοῦ Πνεύματος χάρις, οἷόν τινας δρόσου ψεκάδας μιμουμένη, τοῖς ἀποστόλοις. Εἶτα σαφέστερον Ἰουδαίους διδάσκων τὸν πάντα ταῦτα δρῶντα, ἐπήγαγεν. • Ἀπὸ προσώπου τοῦ Θεοῦ τοῦ Σινᾶ· ἀπὸ προσώπου τοῦ Θεοῦ Ἰσραήλ. » Ὁ γὰρ ἐν τῷ Σινᾶ ὅρει, φησὶ, τοῖς ἡμετέροις προγόνοις φανεὶς, οὗτος καὶ τὴν γῆν ἔσεισε παρὰ τὸν τοῦ πάθους καιρὸν, τὴν ὑμετέραν διελέγχων μανίαν, καὶ τὴν τοῦ Πνεύματος ἐδωρήσατο χάριν.
Ho Theos en tǭ ekporeuesthai se en mesǭ tou laou sou, en tǭ diabainein se en tę̄ erēmǭ ", gē eseisthē, kai gar hoi ouranoi estaxan. » Touto ho Symmachos houtōs hērmēneusen; Ho Theos, proerchomenou sou pro tou laou sou, bainontos dia tēs aoikētou ", gē eseisthē, ouranos de estaxe. Mellōn, phēsi, diabainein de eis tēn erēmon ekeinēn kai aoikēton, kai mēdepō dexamenēn tou phōtos tēn aktina, eklonēsas men tēn gēn, kai syneseisas ; ouranothen de tas tēs charitos psekadas epestaxas de ; Gegone de to men epi tou staurou ; [tote gar hē gē eseisthē, kai hai petrai errhagēsan ; kai to pan tēs gēs ekloneito, ton Dēmiourgon tou pantos aisthēsei tini theōmenon, epi staurou kremamenon;] to de meta tēn eis ouranous anodon. Tēnikauta gar epephoitēsen hē tou Pneumatos charis, hoion tinas drosou psekadas mimoumenē, tois apostolois. Eita saphesteron Ioudaious didaskōn ton panta tauta drōnta, epēgagen. • Apo prosōpou tou Theou tou Sina; apo prosōpou tou Theou Israēl. » Ho gar en tǭ Sina horei, phēsi, tois hēmeterois progonois phaneis, houtos kai tēn gēn eseise para ton tou pathous kairon, tēn hymeteran dielenchōn manian, kai tēn tou Pneumatos edōrēsato charin.
"O God, when you went out before your people, when you passed through the desert, the earth shook, for the heavens dripped." Symmachus rendered this as follows: "O God, when you went before your people, walking through the uninhabited land, the earth shook, and heaven dripped." "When you were about to pass into that desert and uninhabited land, which had not yet received the ray of light, you shook and rocked the earth, and from heaven you let fall the drops of grace." The first happened at the cross, [for then the earth shook and the rocks were split, and the whole earth was shaken, beholding by some sense the Creator of all hanging on a cross;] the second after the ascension into heaven. For then the grace of the Spirit came upon the apostles, like drops of dew. Then, teaching the Jews more clearly who it was that did all these things, he added: "From the face of the God of Sinai, from the face of the God of Israel." "For he who appeared to our forefathers on Mount Sinai," he says, "is the one who also shook the earth at the time of the passion, refuting your madness, and who bestowed the grace of the Spirit."
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« Βροχὴν ἑκούσιον ἀφοριεῖς, ὁ Θεὸς, τῇ κληρονομίᾳ σου. » "Ασπερ ἄνω ψεκάδας ἐκάλεσεν, ἐνταῦθα ὑετὸν προσηγόρευσε. Πρὸς γὰρ τὴν χρείαν τῶν μανθανόντων ἐχορηγεῖτο τοῖς διδασκάλοις ἡ χάρις. Ὑετὸν γὰρ τῆς διδασκαλίας τὴν ἀρδείαν καλεῖ· ἑκούσιον δὲ αὐτὴν προσηγόρευσε, διὰ τὸ τῆς γνώμης αὐθαίρετον. Οὐ γὰρ ἀνάγκῃ τις ἄρδεται, ἀλλὰ τῇ διδασκαλίᾳ πειθόμενος, ἀπολαύει τῆς χάριτος. • Καὶ ἠσθένησε· σὺ δὲ κατηρτίσω αὐτήν. » Ἠσθενηκέναι οὐ βροχήν, ἀλλὰ τὴν κληρονομίαν ἔφη ἀσθένειαν δὲ τὰς τῶν δυσσεβῶν ἐπαναστάσεις ἐκάλεσεν. Οὕτως καὶ ὁ Κύριος πρὸς τὸν Παῦλον ἔφη · « ᾿Αρκεῖ σοι ἡ χάρις μου· ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. Ἀλλὰ καὶ ἐν τῷ τῆς ἐπαναστάσεως καιρῷ, σὺ βεβαιοῖς καὶ στηρίζεις τοὺς ἀθλητάς. Τούτους γὰρ ἔχεις κληρονομίαν, κατὰ τὴν προφητείαν τὴν λέγουσαν· « Αἴτησαι παρ᾿ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου, τὰ πέρατα τῆς γῆς. » Οὕτω δὲ καὶ ὁ Σύμμαχος ἡρμήνευσεν· "ὧν ἐξεποίησας καὶ ἥδρασας· Ὁ δὲ ᾿Ακύλας σαφέστερον, Καὶ μεμοχθηκυῖαν σὺ ἤδρασας. Καμοῦσαν γὰρ ἐν τοῖς διωγμοῖς ἀτρεμῆ διεφύλαξας.
« Brochēn hekousion aphorieis, ho Theos, tę̄ klēronomią sou. » "Asper anō psekadas ekalesen, entautha hyeton prosēgoreuse. Pros gar tēn chreian tōn manthanontōn echorēgeito tois didaskalois hē charis. Hyeton gar tēs didaskalias tēn ardeian kalei; hekousion de autēn prosēgoreuse, dia to tēs gnōmēs authaireton. Ou gar anankę̄ tis ardetai, alla tę̄ didaskalią peithomenos, apolauei tēs charitos. • Kai ēsthenēse; sy de katērtisō autēn. » Ēsthenēkenai ou brochēn, alla tēn klēronomian ephē astheneian de tas tōn dyssebōn epanastaseis ekalesen. Houtōs kai ho Kyrios pros ton Paulon ephē ; « ᾿Arkei soi hē charis mou; hē gar dynamis mou en astheneią teleioutai. Alla kai en tǭ tēs epanastaseōs kairǭ, sy bebaiois kai stērizeis tous athlētas. Toutous gar echeis klēronomian, kata tēn prophēteian tēn legousan; « Aitēsai par᾿ emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou, ta perata tēs gēs. » Houtō de kai ho Symmachos hērmēneusen; "hōn exepoiēsas kai hēdrasas; Ho de ᾿Akylas saphesteron, Kai memochthēkuian sy ēdrasas. Kamousan gar en tois diōgmois atremē diephylaxas.
"A voluntary rain you will set apart, O God, for your inheritance." What above he called drops, here he named rain. For grace was supplied to the teachers according to the need of the learners. He calls the watering of teaching "rain," and named it "voluntary" because of the free choice of the will. For no one is watered by compulsion, but he enjoys grace by being persuaded by the teaching. "And it grew weak, but you restored it." He said that not the rain but the inheritance grew weak, and he called the uprisings of the impious "weakness." So too the Lord said to Paul, "My grace is sufficient for you, for my power is made perfect in weakness." "But even in the time of uprising you confirm and support the athletes. For you have them as your inheritance, according to the prophecy that says, 'Ask of me, and I will give you nations as your inheritance, and the ends of the earth as your possession.'" Symmachus rendered it thus: ". . . which you acquired and established." Aquila more clearly: "And it was worn out, but you established it." "For when it labored in the persecutions you kept it unshaken."
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« Τὰ ζῶά σου κατοικοῦσιν ἐν αὐτῇ. » Ζῶα Θεοῦ τοὺς ἱεροὺς ἀποστόλους καλεῖ· ὧν ἐπιβὰς τὴν πλάνην ἐξήλασε, καὶ τοὺς ἀνθρώπους εἰς θεογνωσίαν ἐπέστρεψεν. Οὕτω καὶ περὶ τοῦ Παύλου φησίν· • Ὅτι σκεῦος ἐκλογῆς μοί ἐστιν οὗτος, τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον ἐθνῶν, καὶ βασιλέων. υἱῶν τε Ἰσραήλ. » Τούτου χάριν ἵππους αὐτοὺς ὁ θεῖος ὠνόμασεν Αβακούμ · Ἐπεβίβασας γὰρ, φησὶν, εἰς θάλασσαν τοὺς ἵππους σου, ταράσσοντας ὕδατα πολλά. » Τούτους οἰκεῖν ἐν τῇ τοῦ Θεοῦ κληρονομίᾳ, τουτέστιν ἐν τοῖς ἔθνεσιν, ὁ προφητικὸς ἐθέσπισε λόγος. Οἰκοῦσι δὲ μέχρι καὶ τήμερον, οὐ μόνον ταῖς θήκαις τῶν σωμάτων ἁγιάζοντες τοὺς πελάζοντας· ἀλλὰ καὶ τῇ διδαχῇ τῶν συγγραμμάτων τὰς τῶν ἀνθρώπων ψυχὰς ἐπιστρέφοντες. • Ἡτοίμασας ἐν τῇ χρηστότητί σου τῷ πτωχῷ ὁ Θεός.» Ταῦτα δὲ, φησὶ, τῇ πτωχῇ τῶν ἀνθρώπων φύσει διὰ τὴν σὴν ἐδωρήσω χρηστότητα.
« Ta zōa sou katoikousin en autę̄. » Zōa Theou tous hierous apostolous kalei; hōn epibas tēn planēn exēlase, kai tous anthrōpous eis theognōsian epestrepsen. Houtō kai peri tou Paulou phēsin; • Hoti skeuos eklogēs moi estin houtos, tou bastasai to onoma mou enōpion ethnōn, kai basileōn. huiōn te Israēl. » Toutou charin hippous autous ho theios ōnomasen Abakoum ; Epebibasas gar, phēsin, eis thalassan tous hippous sou, tarassontas hydata polla. » Toutous oikein en tę̄ tou Theou klēronomią, toutestin en tois ethnesin, ho prophētikos ethespise logos. Oikousi de mechri kai tēmeron, ou monon tais thēkais tōn sōmatōn hagiazontes tous pelazontas; alla kai tę̄ didachę̄ tōn syngrammatōn tas tōn anthrōpōn psychas epistrephontes. • Hētoimasas en tę̄ chrēstotēti sou tǭ ptōchǭ ho Theos.» Tauta de, phēsi, tę̄ ptōchę̄ tōn anthrōpōn physei dia tēn sēn edōrēsō chrēstotēta.
"Your living creatures dwell in it." He calls the holy apostles God's living creatures; mounted on them he drove out error and turned men to the knowledge of God. So too he says about Paul, "For this man is a chosen vessel of mine, to carry my name before nations and kings and the sons of Israel." For this reason the divine Habakkuk named them horses: "You mounted your horses on the sea," he says, "troubling many waters." The prophetic word foretold that these would dwell in God's inheritance, that is, among the nations. And they dwell there even today, not only sanctifying those who approach by the tombs of their bodies, but also turning the souls of men by the teaching of their writings. "In your goodness, O God, you prepared for the poor." "These things," he says, "you gave to the poor nature of men because of your goodness."
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« Κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ. » Οὓς ἄνω ζῶα προσηγόρευσεν, εὐαγγελιστὰς ἐνταῦθα καλεῖ. Καὶ ἐπειδὴ ἁλιεῖς ἦσαν, : καὶ τελῶναι, καὶ σκυτοτόμοι, ἐχειροτονήθησαν δὲ φιλοσόφων, καὶ σοφιστῶν, καὶ ῥητόρων, καὶ τῶν ἐπὶ εὐγλωττίᾳ βρενθυομένων διδάσκαλοι, εἰκότως διδάσκει πόθεν ἀρυόμενοι τῆς διδασκαλίας τὰ νάματα, τὴν ἀρδείαν προσφέρουσιν.
« Kyrios dōsei rhēma tois euangelizomenois dynamei pollę̄. » Hous anō zōa prosēgoreusen, euangelistas entautha kalei. Kai epeidē halieis ēsan, : kai telōnai, kai skytotomoi, echeirotonēthēsan de philosophōn, kai sophistōn, kai rhētorōn, kai tōn epi euglōttią brenthyomenōn didaskaloi, eikotōs didaskei pothen aryomenoi tēs didaskalias ta namata, tēn ardeian prospherousin.
"The Lord will give a word to those who preach good news with great power." Those whom above he called living creatures he here calls evangelists. And since they were fishermen and tax collectors and leatherworkers, yet were appointed teachers of philosophers, sophists, orators, and those who prided themselves on eloquence, he rightly teaches from where they drew the streams of teaching that they bring for watering.
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« Ὁ βασιλεὺς τῶν δυνάμεων τοῦ ἀγαπητοῦ, τῇ ὡραιότητι τοῦ οἴκου σου διελέσθαι σκῦλα. » Ὁ δὲ Σύμμαχος οὕτως· Κύριος ἔδωκε ῥήσεις τοῖς εὐαγγελιζομένοις στρατιᾷ πολλῇ. Βασιλεῖς τῶν στρατιῶν ἠγαπήθησαν· ἀγαπητοὶ ἐγένοντο, καὶ ἡ δίαιτα τοῦ οἴκου διανεμεῖ λάφυρα. Καλεῖ δὲ στρατιὰν πολλὴν, τοὺς πεπιστευκότας · οὕτω δὴ καὶ ὁ ᾿Απόστολος Τιμοθέῳ γράφων λέγει · • Στρατεύου τὴν καλὴν στρατείαν. » Και· «Οὐδεὶς στρατευόμενος ἐμπλέκεται ταῖς τοῦ βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ. » Βασιλεῖς δὲ στρατιῶν, τοὺς τούτων διδασκάλους ὠνόμασεν· οὓς ἡγαπῆσθαι, καὶ ἀγαπητοὺς ὀνομάζεσθαί φησιν. Οὕτω δὲ αὐτοὺς καὶ ὁ Κύριος καλεῖ· « Ὑμεῖς φίλοι μού ἐστε. Οὐκ ἔτι καλέσω ὑμᾶς δούλους, ἀλλὰ φίλους. • Οὕτω καὶ ὁ θεῖος ᾿Απόστολος λέγει· « Ἡ γὰρ ἀγάπη τοῦ Θεοῦ συνέχει ἡμᾶς. » Και· « Τις ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; , Λάφυρα δὲ καλεῖ, τοὺς πάλαι μέλη τὰ οἰκεῖα δοῦλα τῆς ἁμαρτίας πεποιηκότας, καὶ τῷ διαβόλῳ ταῦτα εἰς δουλείαν ἐκδεδωκότας. Τούτους δὲ τοῖς ἱεροῖς διένειμεν ἀποστόλοις· τὸν μὲν Ῥωμαίων, τὸν δὲ Ἑλλήνων διδάσκαλον προστησάμενος · καὶ τοὺς μὲν Ἰνδῶν, τοὺς δὲ Αἰγυπτίων κήρυκας ἀποφήνας. Ταῦτα τοῖς ἱεροῖς ἀποστόλοις τὰ λάφυρα ἡ τοῦ οἴκου ὡραιότης διένειμεν. Οἶκος δὲ τοῦ Θεοῦ, κατὰ τὸν θεῖον Ἀπόστολον, οἱ πεπιστευκότες. Ωραιότης δὲ τοῦ οἴκου, ἡ χάρις τοῦ ἁγίου Πνεύματος, ἡ τοῦτον ὡραΐζουσά τε καὶ λαμπρύνουσα τῇ παντοδαπῇ φιλοτιμίᾳ τῶν δωρεῶν. Καὶ τοῦτο σαφέστερον διὰ τῶν ἐπαγομένων ἐδίδαξεν.
« Ho basileus tōn dynameōn tou agapētou, tę̄ hōraiotēti tou oikou sou dielesthai skyla. » Ho de Symmachos houtōs; Kyrios edōke rhēseis tois euangelizomenois stratią pollę̄. Basileis tōn stratiōn ēgapēthēsan; agapētoi egenonto, kai hē diaita tou oikou dianemei laphyra. Kalei de stratian pollēn, tous pepisteukotas ; houtō dē kai ho ᾿Apostolos Timotheǭ graphōn legei ; • Strateuou tēn kalēn strateian. » Kai; «Oudeis strateuomenos empleketai tais tou biou pragmateiais, hina tǭ stratologēsanti aresę̄. » Basileis de stratiōn, tous toutōn didaskalous ōnomasen; hous hēgapēsthai, kai agapētous onomazesthai phēsin. Houtō de autous kai ho Kyrios kalei; « Hymeis philoi mou este. Ouk eti kalesō hymas doulous, alla philous. • Houtō kai ho theios ᾿Apostolos legei; « Hē gar agapē tou Theou synechei hēmas. » Kai; « Tis hēmas chōrisei apo tēs agapēs tou Christou? , Laphyra de kalei, tous palai melē ta oikeia doula tēs hamartias pepoiēkotas, kai tǭ diabolǭ tauta eis douleian ekdedōkotas. Toutous de tois hierois dieneimen apostolois; ton men Rhōmaiōn, ton de Hellēnōn didaskalon prostēsamenos ; kai tous men Indōn, tous de Aigyptiōn kērykas apophēnas. Tauta tois hierois apostolois ta laphyra hē tou oikou hōraiotēs dieneimen. Oikos de tou Theou, kata ton theion Apostolon, hoi pepisteukotes. Ōraiotēs de tou oikou, hē charis tou hagiou Pneumatos, hē touton hōraïzousa te kai lamprynousa tę̄ pantodapę̄ philotimią tōn dōreōn. Kai touto saphesteron dia tōn epagomenōn edidaxen.
"The king of the powers of the beloved, to divide spoils in the beauty of your house." Symmachus has: "The Lord gave sayings to those who preach good news with a great army. Kings of armies were loved; they became beloved, and the household of the house will distribute plunder." By "a great army" he means the believers; so too the apostle, writing to Timothy, says, "Wage the good warfare," and, "No one serving as a soldier entangles himself in the affairs of life, so that he may please the one who enlisted him." He named their teachers "kings of armies," and says they were loved and named beloved. So too the Lord calls them: "You are my friends. No longer will I call you slaves, but friends." So too the divine apostle says, "For the love of God constrains us," and, "Who will separate us from the love of Christ?" He calls "plunder" those who once made their own members slaves of sin and gave them over to the devil in slavery. These he distributed among the holy apostles, appointing one teacher of the Romans, another of the Greeks, and making some heralds of the Indians, others of the Egyptians. This plunder the beauty of the house distributed to the holy apostles. The house of God, according to the divine apostle, is the believers; and the beauty of the house is the grace of the Holy Spirit, which adorns it and makes it bright with the lavishness of gifts of every kind. And he taught this more clearly by what follows.
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· Ἐὰν κοιμηθῆτε ἀναμέσον τῶν κλήρων, πτέρυγες περιστερᾶς περιηργυρωμέναι, καὶ τὰ μετάφρενα αὐτῆς, ἐν χλωρότητι χρυσίου. » Πτέρυγας δὲ καλεῖ περιστερᾶς, τὴν χάριν τοῦ Πνεύματος. Ἐν εἴδει γὰρ περιστερᾶς παρὰ τὰ Ἰορδάνεια ἐπεφοίτησε ῥεῖθρα. Ταύτης δὲ τὰς μὲν πτέρυγας, περιηργυρῶσθαί φησι· τὰ δὲ μετάφρενα κεκοσμῆσθαι χρυσίῳ. Τὰ μὲν γὰρ ἁπλούστερα, καὶ εὐκολώτερα, τοῖς ἁπλουστέροις προσφέρει· τοῖς δὲ τελειοτέροις, τὰ βαθύτερα. « Τὰ γὰρ μυστήριά μου ἐμοὶ καὶ τοῖς ἐμοῖς. Καὶ τοὺς μὲν, ὡς ἀτελεῖς, γάλα ποτίζει· τοῖς δὲ τὴν στερεὰν προσφέρει τροφήν. Κλήρους δὲ καλεῖ τὰς δύο διαθήκας". Λέγει τοίνυν ἐν ἑκατέρᾳ διδασκαλίᾳ, Προσέλθετε καὶ ὄψεσθε τὴν παντοδαπὴν τοῦ ἁγίου • Πνεύματος χάριν. Οὐχ ἁπλῶς μέντοι προσελθεῖν, ἀλλὰ καὶ διηνεκῶς προσεδρεῦσαι προσέταξε. Τοῦτο γὰρ ἐκάλεσε κοιμηθῆναι· ὡς τοῦ καθεύδοντος ἀκινήτου μένοντος.
; Ean koimēthēte anameson tōn klērōn, pteryges peristeras periērgyrōmenai, kai ta metaphrena autēs, en chlōrotēti chrysiou. » Pterygas de kalei peristeras, tēn charin tou Pneumatos. En eidei gar peristeras para ta Iordaneia epephoitēse rheithra. Tautēs de tas men pterygas, periērgyrōsthai phēsi; ta de metaphrena kekosmēsthai chrysiǭ. Ta men gar haploustera, kai eukolōtera, tois haplousterois prospherei; tois de teleioterois, ta bathytera. « Ta gar mystēria mou emoi kai tois emois. Kai tous men, hōs ateleis, gala potizei; tois de tēn sterean prospherei trophēn. Klērous de kalei tas dyo diathēkas". Legei toinyn en hekaterą didaskalią, Proselthete kai opsesthe tēn pantodapēn tou hagiou • Pneumatos charin. Ouch haplōs mentoi proselthein, alla kai diēnekōs prosedreusai prosetaxe. Touto gar ekalese koimēthēnai; hōs tou katheudontos akinētou menontos.
"If you lie down among the lots, wings of a dove covered with silver, and her back in the sheen of gold." He calls the grace of the Spirit the wings of a dove; for in the form of a dove it came upon the streams of the Jordan. Its wings, he says, are covered with silver, and its back adorned with gold. For it offers the simpler and easier things to the simpler, and the deeper things to the more perfect. "For my mysteries are for me and for mine." And to some, as imperfect, it gives milk to drink, while to others it offers solid food. By "lots" he means the two testaments. So he says, "In each teaching, come and you will see the manifold grace of the Holy Spirit." Yet he commanded them not merely to come but to remain constantly. This he called "lying down," since one who sleeps stays still.
67.15PG 80 80:1385
« Ἐν τῷ διαστέλλειν τὸν ἐπουράνιον βασιλεῖς ἐπ᾿ αὐτῆς, χιονωθήσονται ἐν Σελμών. ἄνω βασιλεῖς τοὺς ἀποστόλους ἐκάλεσεν, ὡς κληρονόμους τῆς βασιλείας τῶν οὐρανῶν· ὡς καὶ ἐν τῷ μδ ψαλμῷ ἄρχοντας προσηγόρευσε · Καταστήσεις γὰρ αὐτοὺς, φησὶν, ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν. Προλέγει δὲ τοῦ παναγίου Πνεύματος τὴν ἐπιφοίτησιν, τὴν κατὰ τὴν ἡμέραν τῆς Πεντηκοστῆς γενομένην, καθ᾿ ἣν αὐτοὶ τῆς τῶν γλωσσῶν διαφορᾶς τὴν χάριν ἐδέξαντο. Λέγει τοίνυν, ὡς κατ' ἐκεῖνον τὸν καιρὸν, ἐν ᾧ τὴν τῆς οἰκουμένης αὐτοῖς διαιρεῖ βασιλείαν, καὶ τῷ μὲν τούτων τῶν ἐθνῶν, τῷ δὲ ἐκείνων προστάττειν κελεύει, λαμπρυνεῖ αὐτοὺς, καὶ χιόνι δείξει παραπλησίους· προλέγει δὲ καὶ τὸν τόπον, ἐν ᾧ ταῦτα γενήσεται. Σελμὼν γὰρ τὴν Ἱερουσαλήμ ὠνόμασεν· ἐν ἐκείνῃ γὰρ διάγων ὁ τῶν ἀποστόλων χορὸς, τῆς τοῦ παναγίου Πνεύματος ἀπήλαυσε χάριτος.
« En tǭ diastellein ton epouranion basileis ep᾿ autēs, chionōthēsontai en Selmōn. anō basileis tous apostolous ekalesen, hōs klēronomous tēs basileias tōn ouranōn; hōs kai en tǭ md psalmǭ archontas prosēgoreuse ; Katastēseis gar autous, phēsin, archontas epi pasan tēn gēn. Prolegei de tou panagiou Pneumatos tēn epiphoitēsin, tēn kata tēn hēmeran tēs Pentēkostēs genomenēn, kath᾿ hēn autoi tēs tōn glōssōn diaphoras tēn charin edexanto. Legei toinyn, hōs kat' ekeinon ton kairon, en hǭ tēn tēs oikoumenēs autois diairei basileian, kai tǭ men toutōn tōn ethnōn, tǭ de ekeinōn prostattein keleuei, lamprynei autous, kai chioni deixei paraplēsious; prolegei de kai ton topon, en hǭ tauta genēsetai. Selmōn gar tēn Hierousalēm ōnomasen; en ekeinę̄ gar diagōn ho tōn apostolōn choros, tēs tou panagiou Pneumatos apēlause charitos.
"When the heavenly one appoints kings over it, they will be made snow-white in Selmon." Above he called the apostles kings, as heirs of the kingdom of heaven, just as in the forty-fourth psalm he named them rulers: "For you will make them rulers over all the earth," it says. He foretells the coming of the all-holy Spirit that took place on the day of Pentecost, on which they received the grace of different tongues. He says, then, that at that time, when he divides among them the kingdom of the world and commands one to govern these nations and another those, he will make them bright and show them like snow. He also foretells the place where this will happen; for he named Jerusalem Selmon, since it was while staying in that city that the chorus of the apostles enjoyed the grace of the all-holy Spirit.
67.16PG 80 80:1385
« ῎Ορος τοῦ Θεοῦ, ὅρος πῖον, ὄρος τετυρωμένον, ὄρος πῖον. • Οὓς ἐκάλεσε ζῶα , καὶ εὐαγγελιστὰς, καὶ βασιλεῖς, καὶ ὄρος ὀνομάζει. Οὕτω καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔφη. «Οὐ δύναται πόλις κρυβῆναι ἐπάνω ὅρους κειμένη» οὕτω καὶ ὁ Ἡσαΐας βοᾷ· · Ἔσται ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος Κυρίου . » Πῖον δὲ αὐτὸ καὶ τετυρωμένον καλεῖ, ὡς πολλὴν τροφὴν ταῖς ἐν αὐτῷ νεμομέναις ἀγέλαις παρέχον, καὶ πολλὴν ὑπὸ τῆς θείας χάριτος δεξάμενον τὴν πιότητα.
« ᾿Oros tou Theou, horos pion, oros tetyrōmenon, oros pion. • Hous ekalese zōa , kai euangelistas, kai basileis, kai oros onomazei. Houtō kai ho Kyrios en tois hierois Euangeliois ephē. «Ou dynatai polis krybēnai epanō horous keimenē» houtō kai ho Hēsaïas boą; ; Estai en tais eschatais hēmerais emphanes to oros Kyriou . » Pion de auto kai tetyrōmenon kalei, hōs pollēn trophēn tais en autǭ nemomenais agelais parechon, kai pollēn hypo tēs theias charitos dexamenon tēn piotēta.
"The mountain of God is a fat mountain, a curdled mountain, a fat mountain." Those he called living creatures and evangelists and kings, he also names a mountain. So too the Lord said in the holy Gospels, "A city set on a mountain cannot be hidden"; so too Isaiah cries, "In the last days the mountain of the Lord will be manifest." He calls it fat and curdled because it gives much food to the flocks that graze on it and has received much richness from divine grace.
67.17PG 80 80:1385
« Ινατί ὑπολαμβάνετε ὄρη τετυρωμένα; τὸ ὅρος ὁ εὐδόκησεν ὁ Θεὸς κατοικεῖν ἐν αὐτῷ. › Ὁ δὲ Ακύλας οὕτως • Εἰς τί ἐρίζετε, ὄρη ὠφρυωμένα, τὸ ὄρος ὁ ἐπεθύμησε ὁ Θεὸς τοῦ καθίσαι ἐπ᾿ αὐτό; Πρὸς Ἰουδαίους ὁ προφητικὸς ἀποτείνεται λόγος, καὶ πρὸς τοὺς παρανόμους τῶν αἱρετῶν συλλόγους· οἱ Ἐκκλησίας σφᾶς ἑαυτοὺς ὀνομάζουσι καί φησι, Τί ποτε ἐρίζειν καὶ παρισοῦσθαι ἀλαζονεύεσθε τῷ ὄρει, ὁ οἰκητήριον ἀπέφηνεν ὁ Θεός, • Καὶ γὰρ ὁ Κύριος κατασκηνώσει εἰς τέλος. » Οὐ γὰρ ὡς παρ᾽ ὑμῖν, ὦ Ἰουδαῖοι, ῥητόν τινα ᾤκησε χρόνον, οὕτως καὶ ἐν τούτῳ διάξει· ἀλλ᾽ αἰώνιον ἐν τούτῳ σχήσει τὴν οἴκησιν. Τοῦτο γὰρ δηλοῖ τὸ, εἰς τέλος.
« Inati hypolambanete orē tetyrōmena? to horos ho eudokēsen ho Theos katoikein en autǭ. › Ho de Akylas houtōs • Eis ti erizete, orē ōphryōmena, to oros ho epethymēse ho Theos tou kathisai ep᾿ auto? Pros Ioudaious ho prophētikos apoteinetai logos, kai pros tous paranomous tōn hairetōn syllogous; hoi Ekklēsias sphas heautous onomazousi kai phēsi, Ti pote erizein kai parisousthai alazoneuesthe tǭ orei, ho oikētērion apephēnen ho Theos, • Kai gar ho Kyrios kataskēnōsei eis telos. » Ou gar hōs par᾽ hymin, ō Ioudaioi, rhēton tina ǭkēse chronon, houtōs kai en toutǭ diaxei; all᾽ aiōnion en toutǭ schēsei tēn oikēsin. Touto gar dēloi to, eis telos.
"Why do you suppose curdled mountains? The mountain in which God was pleased to dwell." Aquila has: "Why do you contend, you proud mountains, with the mountain which God desired to sit upon?" The prophetic word is directed at the Jews and at the lawless assemblies of the heretics, who name themselves churches, and it says, "Why do you boastfully contend and claim equality with the mountain that God declared his dwelling?" "For the Lord will dwell there to the end." "For not as he dwelt among you, O Jews, for a set time, will he also live in this one; but he will have his dwelling in it forever." This is what "to the end" shows.
67.18PG 80 80:1387
« Τὸ ἅρμα τοῦ Θεοῦ, μυριοπλάσιον χιλιάδες εὐθηνούντων. » Οὐ γὰρ ὡς παρ' ὑμῖν, ὦ Ἰουδαῖοι, ὀλίγους ἔσχεν ἁγίους, ὧν ἐπέβη, καὶ οἷς ἐκοινώνησεν, οὕτω καὶ νῦν σχήσει. Μυριοπλάσιοι γὰρ ἐκείνων , οἱ τῆς θείας ἐπιβάσεως ἄξιοι. Καὶ ἀριθμοῦ κρείττους χιλιάδας καὶ μυριάδας εὐθηνούντων, καὶ καρποφορούντων τῷ Θεῷ τὴν εὐσέβειαν, ἡ νέα ἔχει κληρονομία, ἰθυνομένας καὶ τῶν στεφάνων ἀξιουμένας, καὶ ἐπὶ τὸ βραβεῖον τῆς ἄνω κλήσεως ἐπειγομένας. « Κύριος ἐν αὐτοῖς, ἐν Σιναῖ, ἐν τῷ ἁγίῳ. Ὁ ἐν τῷ Σινᾷ, φησὶ, τοῖς ἡμετέροις προγόνοις ἐπιφανείς, αὐτὸς καὶ τούτους ἡνιοχεῖ. Οὐ γὰρ ἄλλος ἐκεῖνος, καὶ ἄλλος οὗτος. «Ὁ γὰρ αὐτὸς Κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν. » Οὕτω δείξας ὁ προφητικὸς λόγος καταβεβηκότα, καὶ καταλύσαντα τῶν πολεμίων τὸ στίφος, δείκνυσιν αὐτὸν ἀνιόντα, καὶ τοῖς πάλαι αἰχμαλώτοις τὴν ἐλευθερίαν δωρούμενον.
« To harma tou Theou, myrioplasion chiliades euthēnountōn. » Ou gar hōs par' hymin, ō Ioudaioi, oligous eschen hagious, hōn epebē, kai hois ekoinōnēsen, houtō kai nyn schēsei. Myrioplasioi gar ekeinōn , hoi tēs theias epibaseōs axioi. Kai arithmou kreittous chiliadas kai myriadas euthēnountōn, kai karpophorountōn tǭ Theǭ tēn eusebeian, hē nea echei klēronomia, ithynomenas kai tōn stephanōn axioumenas, kai epi to brabeion tēs anō klēseōs epeigomenas. « Kyrios en autois, en Sinai, en tǭ hagiǭ. Ho en tǭ Siną, phēsi, tois hēmeterois progonois epiphaneis, autos kai toutous hēniochei. Ou gar allos ekeinos, kai allos houtos. «Ho gar autos Kyrios pantōn, ploutōn eis pantas tous epikaloumenous auton. » Houtō deixas ho prophētikos logos katabebēkota, kai katalysanta tōn polemiōn to stiphos, deiknysin auton anionta, kai tois palai aichmalōtois tēn eleutherian dōroumenon.
"The chariot of God is ten-thousandfold, thousands of those who flourish." "For not as among you, O Jews, he had few saints whom he rode upon and with whom he shared, will he also have now. For those worthy of God's riding are ten thousand times as many as they." And the new inheritance has thousands and tens of thousands beyond number of those who flourish and bear piety as fruit to God, being directed, counted worthy of crowns, and pressing on toward the prize of the upward call. "The Lord is among them, in Sinai, in the holy place." "He who appeared to our forefathers on Sinai," he says, "is the one who drives these too; for he is not one and this another. 'For the same Lord is Lord of all, rich toward all who call upon him.'" Having thus shown him come down and destroying the throng of the enemies, the prophetic word shows him going up and giving freedom to those who were captives of old.
67.19PG 80 80:1387
« ᾿Ανέβης εἰς ὕψος, ἠχμαλώτευσας αἰχμαλωσίαν. » Ἡ ἀνάβασις δηλοῖ τὴν κατάβασιν · καὶ μάρτυς ὁ ᾿Απόστολος λέγων· « Τὸ δὲ ἀνέβη, τί ἐστιν, εἰ μὴ ὅτι καὶ κατέβη πρῶτον εἰς τὰ κατώτερα μέρη τῆς γῆς; Ὁ καταβὰς, αὐτὸς ἐστι καὶ ὁ ἀναβὰς σκηνῶσαι. Οὐκ ἀπέβλεψας, φησὶν, εἰς τὴν προτέὑπεράνω πάντων τῶν οὐρανῶν. » Ηχμαλώτευσε δὲ αἰχμαλωσίαν, τοὺς πάλαι γεγενημένους αἰχμαλώτους ἀπολαβών · καὶ οἰονεὶ ἀνταιχμαλωτίσας, καὶ τὴν ἐλευθερίαν αὐτοῖς δωρησάμενος. « Ἔλαβες δόματα ἐν ἀνθρώποις . › Ὁ ᾿Απόστολος ἔδωκεν εἴρηκεν ἀμφότερα δὲ γεγένηνται. Λαμβάνων γὰρ παρὰ τῶν προσιόντων τὴν πίστιν, δωρεῖται τὴν χάριν. [ Οὕτω γὰρ ὁ τῶν ἀποστόλων πιστεύσας χορὸς, ὅτι Θεὸς ἐκ Θεοῦ ὑπάρχει, τῆς τῶν οὐρανῶν βασιλείας κληρονόμος ἀνεδείχθη· οὕτω μυριάδες τῶν ἀθλοφόρων καὶ τῶν ἐπὶ πολιτείᾳ σεμνῶς βιοτευσάντων ὑπὲρ Θεοῦ ποιούμενοι τοὺς λόγους ἐδοξάσθησαν.] « Καὶ γὰρ ἀπειθοῦντας τοῦ κατασκηνῶσαι. » Τοῦτο σαφέστερον ὁ ᾿Ακύλας ἡρμήνευσε, καίπερ ἀπειθεῖς τοῦ καταραν αὐτῶν ἀπείθειαν· ἀλλὰ καὶ ἀντιλέγοντας ὁρῶν, ἐπέμεινας εὐεργετῶν, ἕως αὐτοὺς οἰκητήριον οἰκεῖον ἀπέφηνας.
« ᾿Anebēs eis hypsos, ēchmalōteusas aichmalōsian. » Hē anabasis dēloi tēn katabasin ; kai martys ho ᾿Apostolos legōn; « To de anebē, ti estin, ei mē hoti kai katebē prōton eis ta katōtera merē tēs gēs? Ho katabas, autos esti kai ho anabas skēnōsai. Ouk apeblepsas, phēsin, eis tēn proteuperanō pantōn tōn ouranōn. » Ēchmalōteuse de aichmalōsian, tous palai gegenēmenous aichmalōtous apolabōn ; kai oionei antaichmalōtisas, kai tēn eleutherian autois dōrēsamenos. « Elabes domata en anthrōpois . › Ho ᾿Apostolos edōken eirēken amphotera de gegenēntai. Lambanōn gar para tōn prosiontōn tēn pistin, dōreitai tēn charin. [ Houtō gar ho tōn apostolōn pisteusas choros, hoti Theos ek Theou hyparchei, tēs tōn ouranōn basileias klēronomos anedeichthē; houtō myriades tōn athlophorōn kai tōn epi politeią semnōs bioteusantōn hyper Theou poioumenoi tous logous edoxasthēsan.] « Kai gar apeithountas tou kataskēnōsai. » Touto saphesteron ho ᾿Akylas hērmēneuse, kaiper apeitheis tou kataran autōn apeitheian; alla kai antilegontas horōn, epemeinas euergetōn, heōs autous oikētērion oikeion apephēnas.
"You went up on high; you led captivity captive." The going up shows the coming down; and the apostle is witness, saying, "What does 'he went up' mean, except that he also first came down to the lower parts of the earth? He who came down is the same as he who went up far above all the heavens." He led captivity captive by taking back those who long ago became captives, as if capturing them in return, and giving them freedom. "You received gifts among men." The apostle said "he gave"; and both have happened. For receiving faith from those who come to him, he grants grace. [For so the chorus of the apostles, believing that he is God from God, was shown heir of the kingdom of heaven; so tens of thousands of the prize-bearers and of those who lived a life of holy discipline were glorified, speaking on God's behalf.] "And indeed the disobedient, that he might dwell." Aquila rendered this more clearly: "Even though they were disobedient, that he might dwell." "You did not look at their former disobedience," he says; "but even seeing them speak against you, you persisted in doing them good until you made them your own dwelling."
67.20PG 80 80:1389
« Κύριος ὁ Θεὸς εὐλογητός · εὐλογητὸς Κύριος ἡμέραν καθ' ἡμέραν. » Εἰκότως ὁ Προφήτης εἰς ὑμνῳδίαν τὴν γλῶτταν ἐκίνησεν. ᾿Αεὶ, φησὶν, ὑμνεῖσθαι δίκαιος εἶ, τοσαύτῃ σε φιλανθρωπίᾳ χρησάμενος. • Κατευοδώσει ἡμῖν ὁ Θεὸς τῶν σωτηρίων ἡμῶν. › Ὁ τὴν σωτηρίαν ἡμῖν, φησὶ, δωρησάμενος, οὗτος ἡμῖν καὶ τὴν ὁδὸν ἐξομαλίσει, ὥστε τοσούτων μὴ διαμαρτεῖν ἀγαθῶν.
« Kyrios ho Theos eulogētos ; eulogētos Kyrios hēmeran kath' hēmeran. » Eikotōs ho Prophētēs eis hymnǭdian tēn glōttan ekinēsen. ᾿Aei, phēsin, hymneisthai dikaios ei, tosautę̄ se philanthrōpią chrēsamenos. • Kateuodōsei hēmin ho Theos tōn sōtēriōn hēmōn. › Ho tēn sōtērian hēmin, phēsi, dōrēsamenos, houtos hēmin kai tēn hodon exomalisei, hōste tosoutōn mē diamartein agathōn.
"Blessed be the Lord God; blessed be the Lord day by day." The prophet rightly moved his tongue to hymnody. "You deserve always to be hymned," he says, "since you have shown such love for humankind." "The God of our salvation will prosper our way." "He who gave us salvation," he says, "will also make the road smooth for us, so that we do not miss such great good things."
67.21PG 80 80:1389
«Ὁ Θεὸς ἡμῶν ὁ Θεὸς τοῦ σώζειν. » Παρἐξει δὲ τοῦτο σωτηρίας ὑπάρχων πηγή ". « Καὶ τοῦ Κυρίου Κυρίου, αἱ διέξοδοι τοῦ θανάτου. » Αὐτὸς γὰρ διήνοιξεν ἡμῖν καὶ τὴν ἀδιεξόδευτον τοῦ θανάτου φρουράν, καὶ συνέτριψε πύλας χαλκᾶς, καὶ μοχλοὺς σιδηροῦς συνέθλασε. Καὶ τοῦτο διὰ τῶν ἐπαγομένων ἐδήλωσε .
«Ho Theos hēmōn ho Theos tou sōzein. » Parexei de touto sōtērias hyparchōn pēgē ". « Kai tou Kyriou Kyriou, hai diexodoi tou thanatou. » Autos gar diēnoixen hēmin kai tēn adiexodeuton tou thanatou phrouran, kai synetripse pylas chalkas, kai mochlous sidērous synethlase. Kai touto dia tōn epagomenōn edēlōse .
"Our God is the God who saves." "He will provide this, being the spring of salvation." "And of the Lord, the Lord, are the ways out of death." "For he opened for us the prison of death, from which there was no way out; he broke bronze gates and shattered iron bars." And he showed this by what follows.
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« Πλὴν ὁ Θεὸς συνθλάσει κεφαλὰς ἐχθρῶν αὐτοῦ· κορυφήν τριχὸς διαπορευομένων ἐν πλημμελείαις αὐτῶν. » Ἤνοιξεν ἡμῖν, φησὶ, τοῦ θανάτου τὰς θύρας, συνθλάσας τὰς τῶν ἐχθρῶν κεφαλὰς, τῶν διερευνωμένων τῶν ἀνθρώπων τὰς πλημμελείας, καὶ μηδὲ τῆς κεφαλῆς τὰς τρίχας ἀνερευνήτους ἀνεχομένων καταλιπεῖν. Λέγει δὲ διὰ τῆς τριχὸς, τὸ σμικρότατον πλημμέλημα. Ὁ δὲ λέγει, τοιοῦτόν ἐστι · Τοῖς ἁμαρτάνουσιν ὁ Θεὸς ὥρισε τὸν θάνατον ἐπιτίμιον. Διερευνῶν δὲ ὁ διάβολος, οἷόν τις πικρὸς δήμιος, τῶν ἀνθρώπων τὸν βίον, οὐδὲ τὸ σμικρότατον ἀνέχεται παριδεῖν, ἀλλὰ τῷ θανάτῳ παραπέμπει τὴν φύσιν. Τὴν αὐτὴν τοίνυν περικείμενον φύσιν θεασάμενος τὸν Δεσπότην Χριστὸν, προσῆλθεν ἐπιζητῶν τοῦ θανάτου τὰ αἴτια. Τοῦτο γὰρ καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔφη· « Ἔρχεται ὁ τοῦ κόσμου τούτου ἄρχων, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν. » ᾿Αλλ' ὅμως καὶ μηδὲν εὑρὼν, ἀδίκως τῷ θανάτῳ παρέδωκε. Τοῦτο τὸ ἀδίκημα ἐκείνου μὲν τὸ κράτος κατέλυσε, τοῖς δὲ ἀνθρώποις τὸν ἄδην ἠνέωξεν · ἅπερ ἐν τοῖς Περὶ τῆς Προνοίας λόγοις διὰ πλειόνων ἐῤῥήθη. Καὶ ὁ θεῖος δὲ ᾿Απόστολος τὸν διάβολον ἔχειν ἔφη τοῦ θανάτου τὸ κράτος.
« Plēn ho Theos synthlasei kephalas echthrōn autou; koryphēn trichos diaporeuomenōn en plēmmeleiais autōn. » Ēnoixen hēmin, phēsi, tou thanatou tas thyras, synthlasas tas tōn echthrōn kephalas, tōn diereunōmenōn tōn anthrōpōn tas plēmmeleias, kai mēde tēs kephalēs tas trichas anereunētous anechomenōn katalipein. Legei de dia tēs trichos, to smikrotaton plēmmelēma. Ho de legei, toiouton esti ; Tois hamartanousin ho Theos hōrise ton thanaton epitimion. Diereunōn de ho diabolos, hoion tis pikros dēmios, tōn anthrōpōn ton bion, oude to smikrotaton anechetai paridein, alla tǭ thanatǭ parapempei tēn physin. Tēn autēn toinyn perikeimenon physin theasamenos ton Despotēn Christon, prosēlthen epizētōn tou thanatou ta aitia. Touto gar kai ho Kyrios en tois hierois Euangeliois ephē; « Erchetai ho tou kosmou toutou archōn, kai en emoi heurēsei ouden. » ᾿All' homōs kai mēden heurōn, adikōs tǭ thanatǭ paredōke. Touto to adikēma ekeinou men to kratos katelyse, tois de anthrōpois ton adēn ēneōxen ; haper en tois Peri tēs Pronoias logois dia pleionōn errhēthē. Kai ho theios de ᾿Apostolos ton diabolon echein ephē tou thanatou to kratos.
"But God will crush the heads of his enemies, the hairy crown of those who go on in their offenses." "He opened for us the doors of death," he says, "by crushing the heads of the enemies, who search out the offenses of men and will not leave even the hairs of the head unsearched." By the hair he means the smallest offense. What he means is this: God set death as the penalty for those who sin. The devil, searching out the life of men like a bitter executioner, will not overlook even the smallest thing, but hands nature over to death. Seeing, then, Christ the Lord clothed in the same nature, he came seeking the causes of death. For this is what the Lord too said in the holy Gospels: "The ruler of this world is coming, and he will find nothing in me." Yet though he found nothing, he unjustly handed him over to death. This injustice destroyed his power and opened Hades to men; these things were said at greater length in the discourses On Providence. And the divine apostle too said that the devil had the power of death.
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Εἶπε Κύριος· Ἐκ Βασὰν ἐπιστρέψω· ἐπιστρέψω ἐν βυθοῖς θαλάσσης. » Ὁ δὲ Σύμμαχος οὕτως· Εἶπε Κύριος, ᾿Από Βασὰν ἐπιστρέψω, ἀπὸ βυθῶν θαλάσσης. Ἡ Βασὰν δὲ ἑρμηνευομένη τὴν αἰσχύνην δηλοῖ. Αἰσχύνη δὲ τῆς ἁμαρτίας καρπός. ᾿Απὸ ταύτης τοίνυν ἡμᾶς ὁ τῶν ὅλων Θεὸς ἐπιστρέψει καὶ ἀπὸ τῶν τῆς θαλάσσης βυθῶν. Τίς δὲ ὁ τῆς θαλάσσης βυθός, αὐτὸς διδάσκει ὁ Προφήτης βοῶν, « Ῥυσθείην ἐκ τῶν μισούντων με, καὶ ἐκ τῶν βαθέων τῶν ὑδάτων. » [Μή με καταποντισάτω καταιγὶς ὕδατος, μηδὲ καταπιέτω με βυθός.]
Eipe Kyrios; Ek Basan epistrepsō; epistrepsō en bythois thalassēs. » Ho de Symmachos houtōs; Eipe Kyrios, ᾿Apo Basan epistrepsō, apo bythōn thalassēs. Hē Basan de hermēneuomenē tēn aischynēn dēloi. Aischynē de tēs hamartias karpos. ᾿Apo tautēs toinyn hēmas ho tōn holōn Theos epistrepsei kai apo tōn tēs thalassēs bythōn. Tis de ho tēs thalassēs bythos, autos didaskei ho Prophētēs boōn, « Rhystheiēn ek tōn misountōn me, kai ek tōn batheōn tōn hydatōn. » [Mē me katapontisatō kataigis hydatos, mēde katapietō me bythos.]
"The Lord said, 'From Bashan I will turn back; I will turn back in the depths of the sea.'" Symmachus has: "The Lord said, 'From Bashan I will turn back, from the depths of the sea.'" Bashan, when interpreted, means "shame"; and shame is the fruit of sin. From this, then, the God of all will turn us back, and from the depths of the sea. What the depth of the sea is, the prophet himself teaches, crying, "May I be rescued from those who hate me and from the deep waters." ["Let not the storm of water drown me, nor the deep swallow me."]
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«Ὅπως ἂν βαφῇ ὁ πούς σου ἐν αἵματι· ἡ γλῶσσα τῶν κυνῶν σου ἐξ ἐχθρῶν παρ᾿ αὐτοῦ. Ὁ δὲ Σύμμαχος οὕτως · "Ὅπως ἂν συγκατεάξῃ ὁ ποὺς σου μετὰ αἵματος, καὶ λάψῃ ἡ γλῶσσα τῶν κυνῶν σου ἀπὸ ἑκάστου τῶν ἐχθρῶν σου. Ἐπειδὴ γὰρ ἔδειξε τὸν τῶν ὅλων Θεὸν, οἷόν τινα ἀριστέα, τοὺς πολεμίους καταγωνιζόμενον, καὶ τοὺς ἀδίκως δεδουλωμένους ἐλευθεροῦντα , διαγράφει τῷ λόγῳ, καὶ αἱμάτων ῥύακας, καὶ συμπατουμένους νεκροὺς, καὶ τούτους ἀτάφους ἐῤῥιμμένους, καὶ κυσὶ βορὰν προκειμένους. Οὕτω καὶ διὰ Ἡσαῖου βοᾷ • Ληνὸν ἐπάτησα μονώτατος, καὶ τῶν ἐθνῶν οὐδεὶς ἦν μετ᾿ ἐμοῦ· συνεπάτησα αὐτοὺς ἐν τῷ θυμῷ μου, καὶ συνέθλασα αὐτοὺς ἐν τῇ ὀργῇ μου, καὶ κατἡγαγον εἰς γῆν τὸ αἷμα αὐτῶν· καὶ κατεῤῥαντίσθη τῷ κατανικήματι αὐτῶν τὰ ἱμάτιά μου. »
«Hopōs an baphę̄ ho pous sou en haimati; hē glōssa tōn kynōn sou ex echthrōn par᾿ autou. Ho de Symmachos houtōs ; "Hopōs an synkateaxę̄ ho pous sou meta haimatos, kai lapsę̄ hē glōssa tōn kynōn sou apo hekastou tōn echthrōn sou. Epeidē gar edeixe ton tōn holōn Theon, hoion tina aristea, tous polemious katagōnizomenon, kai tous adikōs dedoulōmenous eleutherounta , diagraphei tǭ logǭ, kai haimatōn rhyakas, kai sympatoumenous nekrous, kai toutous ataphous errhimmenous, kai kysi boran prokeimenous. Houtō kai dia Hēsaiou boą • Lēnon epatēsa monōtatos, kai tōn ethnōn oudeis ēn met᾿ emou; synepatēsa autous en tǭ thymǭ mou, kai synethlasa autous en tę̄ orgę̄ mou, kai katēgagon eis gēn to haima autōn; kai katerrhantisthē tǭ katanikēmati autōn ta himatia mou. »
"That your foot may be dipped in blood, the tongue of your dogs from the enemies, by him." Symmachus has: "That your foot may trample with blood, and the tongue of your dogs lap from each of your enemies." Since he showed the God of all like a champion overcoming the enemies and setting free those unjustly enslaved, he depicts in words streams of blood, corpses trampled underfoot and thrown out unburied, lying as food for dogs. So too he cries through Isaiah: "I trod the winepress alone, and of the nations no one was with me; I trod them down in my wrath and crushed them in my anger, and brought down their blood to the earth; and my garments were spattered with their defeat."
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· Ἐθεωρήθησαν αἱ πορεῖαί σου, ὁ Θεός· αἱ πορεῖαι τοῦ Θεοῦ μου, τοῦ βασιλέως, τοῦ ἐν τῷ ἁγίῳ. » Πορείας τοῦ ἁγίου τὰς οἰκονομίας καλεῖ, ἅγιον δὲ, τὸν ἐκ σπέρματος Δαβὶδ ἀνειλημμένον ναόν Δήλη, φησὶ, πᾶσιν ἀνθρώποις ἡ σὴ γέγονε προμήθεια, καὶ τὰς διαφόρους σου οἰκονομίας διέγνωσαν ἅπαντες.
; Etheōrēthēsan hai poreiai sou, ho Theos; hai poreiai tou Theou mou, tou basileōs, tou en tǭ hagiǭ. » Poreias tou hagiou tas oikonomias kalei, hagion de, ton ek spermatos Dabid aneilēmmenon naon Dēlē, phēsi, pasin anthrōpois hē sē gegone promētheia, kai tas diaphorous sou oikonomias diegnōsan hapantes.
"Your goings were seen, O God, the goings of my God, the King, who is in the holy place." By the goings of the holy one he means the dispensations; by "the holy" he means the temple assumed from the seed of David. "Your providence," he says, "has become plain to all people, and all have recognized your various dispensations."
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« Προέφθασαν ἄρχοντες ἐχόμενοι ψαλλόντων, ἐν μέσῳ νεανίδων τυμπανιστριῶν. » Ἐντεῦθεν λοιπὸν τῶν Ἐκκλησιῶν τὴν εὐφροσύνην διδάσκει. "Αρχοντας δὲ καλεῖ τοὺς ἱεροὺς ἀποστόλους, ὡς τούτων ἀρχιτέκτονας γενομένους, νεανίδας δὲ τυμπανιστρίας, τὰς τὴν παρθενίαν ἀσκούσας, καὶ τὴν θείαν μελῳδίαν τῷ Θεῷ προσφερούσας. Εἶτα σαφέστερα τὰ εἰρημένα ποιεῖ.
« Proephthasan archontes echomenoi psallontōn, en mesǭ neanidōn tympanistriōn. » Enteuthen loipon tōn Ekklēsiōn tēn euphrosynēn didaskei. "Archontas de kalei tous hierous apostolous, hōs toutōn architektonas genomenous, neanidas de tympanistrias, tas tēn parthenian askousas, kai tēn theian melǭdian tǭ Theǭ prospherousas. Eita saphestera ta eirēmena poiei.
"Rulers went first, joined with singers, in the midst of young women playing timbrels." From here on he teaches the gladness of the churches. He calls the holy apostles "rulers," since they became their master builders; and "young women playing timbrels" those who practice virginity and offer the divine song to God. Then he makes what was said clearer.
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« Ἐν ἐκκλησίαις εὐλογεῖτε τὸν Θεὸν Κύριον ἐκ πηγῶν Ἰσραήλ. » Ἔδειξε τῆς παλαιᾶς διαθήκης τὴν παῦλαν· εἷς γὰρ ἦν ὁ τῶν Ἰουδαίων ναός· ἐνταῦθα δὲ τῶν ἐκκλησιῶν προθεσπίζει τὸ πλῆθος · ἐν αἷς ἐκ τῶν Ἰσραηλιτικῶν πηγῶν ὑμνεῖσθαι κελεύει τὸν τῶν ὅλων Κύριον. Πηγαὶ δὲ Ἰσραὴλ εἰκότως ἂν κληθεῖεν αἱ προφητικαὶ βίβλοι, ἐξ ὧν τῷ Θεῷ τὴν μελῳδίαν προσφέρομεν. Ἐπειδὴ δὲ πρὸς ταῖς προφητικαῖς καὶ τὰς ἀποστολικὰς ἡμῖν πηγάς ἐδωρήσατο, εἰκότως ἐπάγει·
« En ekklēsiais eulogeite ton Theon Kyrion ek pēgōn Israēl. » Edeixe tēs palaias diathēkēs tēn paulan; heis gar ēn ho tōn Ioudaiōn naos; entautha de tōn ekklēsiōn prothespizei to plēthos ; en hais ek tōn Israēlitikōn pēgōn hymneisthai keleuei ton tōn holōn Kyrion. Pēgai de Israēl eikotōs an klētheien hai prophētikai bibloi, ex hōn tǭ Theǭ tēn melǭdian prospheromen. Epeidē de pros tais prophētikais kai tas apostolikas hēmin pēgas edōrēsato, eikotōs epagei;
"In assemblies bless God, the Lord, from the springs of Israel." He showed the end of the old covenant; for the temple of the Jews was one, but here he foretells the multitude of the churches, in which he orders the Lord of all to be hymned from the springs of Israel. The prophetic books could rightly be called the springs of Israel, from which we offer song to God. And since besides the prophetic springs he also gave us the apostolic ones, he rightly adds:
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· Ἐκεῖ Βενιαμὶν νεώτερος ἐν ἐκστάσει. ι Ὁ δὲ ᾿Ακύλας, Ἐκεῖ Βενιαμὶν βραχὺς, ἐπικρατῶν αὐτῶν· κατὰ δὲ τὸν Θεοδοτίωνα, παιδευτής αὐτῶν . Βενιαμὶν δὲ νεώτερος, ὁ μακάριος Παῦλος, ὁ ἐκ τῆς Βενιαμίτιδος βλαστήσας φυλῆς· νεώτερος, ὡς ὁ μετὰ πάντας κληθεὶς ὁ καὶ προσαγορευόμενος · ἄλλως τε καὶ νεανίαν αὐτὸν ἡ τῶν Πράξεων ἱστορία καλεῖ. Οὗτος ἐπικρατεῖ τῆς Ἐκκλησίας, καὶ παιδεύει τὰ θεῖα, καὶ ποδηγεῖ πρὸς σωτηρίαν τοὺς βουλομένους. Ἐγένετο δὲ καὶ ἐν ἐκστάσει” μαθὼν ἐν οὐρανοῖς εἶναι τὸν ὑπ᾿ αὐτοῦ διωκόμενον, καὶ νεκρὸν νομιζόμενον. Ἐπειδὴ δὲ οὐ μόνον ὁ μακάριος Παῦλος, ἀλλὰ καὶ ὁ λοιπὸς τῶν ἀποστόλων χορὸς, τὰ θεῖα τοὺς πιστεύοντας ἐκπαιδεύει, εἰκότως καὶ τούτων ὁ προφητικὸς ἐμνημόνευσε λόγος. « ῎Αρχοντες Ἰούδα ἡγεμόνες αὐτῶν, ἄρχοντες Ζαβουλών, ἄρχοντες Νεφθαλείμ., Ἐκ γὰρ τούτων τῶν φυλῶν τὸ γένος οἱ λοιποὶ κατἤγον ἀπόστολοι. Καὶ οἱ μὲν καλούμενοι ἀδελφοὶ τοῦ Κυρίου, τὴν Ἰούδα φυλὴν πάντως εἶχον πηγήν. Πέτρος δὲ, καὶ ᾿Ανδρέας, καὶ Ἰάκωβος, καὶ Ἰωάννης, καὶ Φίλιππος, ἀπὸ Βεθσαϊδᾶ τῆς κώμης ἐτύγχανον ὄντες. Ματθαῖος δὲ καὶ Ἰάκωβος ἐν τῇ Καπερναὺμ διάγειν ἱστόρηνται. Σιμὼν ὁ ζηλωτής Κανανίτης ὠνόμασται. Ταῦτα δὲ πάντα χωρία τῆς Γαλιλαίας ἐστί. Ζαβουλὼν δὲ καὶ Νεφθαλεὶμ ἐκεῖνον εἶχον τὸν κλῆρον. Καὶ τούτου μάρτυρες δύο· ὁ μὲν προφήτης, ὁ δὲ εὐαγγελιστής· ὁ μὲν προλέγων, ὁ δὲ τὴν μαρτυρίαν προφέρων. Φασὶ δὲ οὕτως· • Γῆ Ζαβουλών, καὶ γῆ Νεφθαλεὶμ, καὶ οἱ λοιποὶ τὴν παραλίαν κατοικοῦντες, καὶ πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν· ὁ λαὸς ὁ καθήμενος ἐν σκότει εἶδε φῶς μέγα. »
; Ekei Beniamin neōteros en ekstasei. i Ho de ᾿Akylas, Ekei Beniamin brachys, epikratōn autōn; kata de ton Theodotiōna, paideutēs autōn . Beniamin de neōteros, ho makarios Paulos, ho ek tēs Beniamitidos blastēsas phylēs; neōteros, hōs ho meta pantas klētheis ho kai prosagoreuomenos ; allōs te kai neanian auton hē tōn Praxeōn historia kalei. Houtos epikratei tēs Ekklēsias, kai paideuei ta theia, kai podēgei pros sōtērian tous boulomenous. Egeneto de kai en ekstasei” mathōn en ouranois einai ton hyp᾿ autou diōkomenon, kai nekron nomizomenon. Epeidē de ou monon ho makarios Paulos, alla kai ho loipos tōn apostolōn choros, ta theia tous pisteuontas ekpaideuei, eikotōs kai toutōn ho prophētikos emnēmoneuse logos. « ᾿Archontes Iouda hēgemones autōn, archontes Zaboulōn, archontes Nephthaleim., Ek gar toutōn tōn phylōn to genos hoi loipoi katēgon apostoloi. Kai hoi men kaloumenoi adelphoi tou Kyriou, tēn Iouda phylēn pantōs eichon pēgēn. Petros de, kai ᾿Andreas, kai Iakōbos, kai Iōannēs, kai Philippos, apo Bethsaïda tēs kōmēs etynchanon ontes. Matthaios de kai Iakōbos en tę̄ Kapernaum diagein historēntai. Simōn ho zēlōtēs Kananitēs ōnomastai. Tauta de panta chōria tēs Galilaias esti. Zaboulōn de kai Nephthaleim ekeinon eichon ton klēron. Kai toutou martyres dyo; ho men prophētēs, ho de euangelistēs; ho men prolegōn, ho de tēn martyrian propherōn. Phasi de houtōs; • Gē Zaboulōn, kai gē Nephthaleim, kai hoi loipoi tēn paralian katoikountes, kai peran tou Iordanou, Galilaia tōn ethnōn; ho laos ho kathēmenos en skotei eide phōs mega. »
"There is Benjamin the younger, in ecstasy." Aquila has: "There is little Benjamin, ruling them"; and according to Theodotion, "their instructor." Benjamin the younger is the blessed Paul, sprung from the tribe of Benjamin; "younger" as one called after all the others; besides, the history of the Acts also calls him a young man. He rules the church, instructs it in divine things, and guides to salvation those who are willing. He was also "in ecstasy" when he learned that the one he was persecuting, and thought dead, was in heaven. And since not only the blessed Paul but the rest of the chorus of the apostles too instructs believers in divine things, the prophetic word rightly mentioned them as well: "Rulers of Judah, their leaders; rulers of Zebulun, rulers of Naphtali." For the rest of the apostles traced their descent from these tribes. Those called the Lord's brothers surely had the tribe of Judah as their source. Peter, Andrew, James, John, and Philip happened to be from the village of Bethsaida. Matthew and James are recorded as living in Capernaum. Simon the Zealot was named the Canaanite. All these are places of Galilee, and Zebulun and Naphtali had that allotment. Of this there are two witnesses, one a prophet and the other an evangelist, one foretelling and the other bearing witness. They say: "Land of Zebulun and land of Naphtali, and the rest who inhabit the coast and beyond the Jordan, Galilee of the nations: the people sitting in darkness saw a great light."
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« "Ἔντειλαι, ὁ Θεὸς, τῇ δυνάμει σου δυνάμωσον, ὁ Θεὸς, τοῦτο ὃ κατειργάσω ἐν ἡμῖν. ᾿Απὸ τοῦ ναοῦ σου ἐπὶ Ἱερουσαλήμ. Ο δε Σύμμαχος οὕτως · Πρόσταξον, ὁ Θεὸς, περὶ ἰσχύος σου· ἐνίσχυσον, ὁ Θεὸς, τοῦτο ὁ ἐποίησας ἡμῖν, διὰ τὸν ναόν σου τὸν ἐπάνω τῆς Ἱερουσαλήμ. Βεβαίωσον, φησὶν, ἣν ἐδωρήσω, Δέσποτα, χάριν, διὰ τὸν ναὸν σου, ὃν ἐξ ἡμῶν ἀνείληφας · ὃν ἐκάθισας ἐπάνω πάσης ἀρχῆς, καὶ ἐξουσίας, καὶ δυνάμεως, καὶ παντὸς ὀνόματος ὀνομαζομένου, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. Ἱερουσαλήμ γὰρ τὴν ἄνω πόλιν καλεῖ, περὶ ἧς ὁ μακάριος Παῦλος λέγει • « Ἡ δὲ ἄνω Ἱερουσαλήμ ἐλευθέρα ἐστίν · ἥτις ἐστὶ μήτηρ πάντων ἡμῶν. » Αἰτοῦσι τοίνυν διὰ τὴν πρὸς τὸν ναὸν συγγένειαν, τὴν δεδομένην βεβαιωθῆναι χάριν· καὶ διὰ τὴν ἀπαρχὴν, τῆς παρασχεθείσης δωρεᾶς ἀπολαῦσαι τὸ φύραμα. Ἐντεῦθεν προλέγει καὶ τὴν τῶν βασιλέων μεταβολήν. « Σοὶ οἴσουσι βασιλεῖς δῶρα. » Τοῦ γὰρ διώκειν παυσάμενοι, τὸ πρέπον ὡς Θεῷ προσοίσουσι σέβας· καὶ ὥσπερ αὐτοὶ δασμὸν παρὰ τῶν ὑπηκόων λαμβάνουσιν, οὕτως αὐτοὶ, καθάπερ δοῦλοι καὶ ὑπήκοοι, δῶρά σοι προσκομιοῦσι. Καὶ τούτου μάρτυρες οἱ ὀφθαλμοὶ θεωροῦντες τὴν τῆς προφητείας ἀλήθειαν.
« "Enteilai, ho Theos, tę̄ dynamei sou dynamōson, ho Theos, touto ho kateirgasō en hēmin. ᾿Apo tou naou sou epi Hierousalēm. O de Symmachos houtōs ; Prostaxon, ho Theos, peri ischyos sou; enischyson, ho Theos, touto ho epoiēsas hēmin, dia ton naon sou ton epanō tēs Hierousalēm. Bebaiōson, phēsin, hēn edōrēsō, Despota, charin, dia ton naon sou, hon ex hēmōn aneilēphas ; hon ekathisas epanō pasēs archēs, kai exousias, kai dynameōs, kai pantos onomatos onomazomenou, ou monon en tǭ aiōni toutǭ, alla kai en tǭ mellonti. Hierousalēm gar tēn anō polin kalei, peri hēs ho makarios Paulos legei • « Hē de anō Hierousalēm eleuthera estin ; hētis esti mētēr pantōn hēmōn. » Aitousi toinyn dia tēn pros ton naon syngeneian, tēn dedomenēn bebaiōthēnai charin; kai dia tēn aparchēn, tēs paraschetheisēs dōreas apolausai to phyrama. Enteuthen prolegei kai tēn tōn basileōn metabolēn. « Soi oisousi basileis dōra. » Tou gar diōkein pausamenoi, to prepon hōs Theǭ prosoisousi sebas; kai hōsper autoi dasmon para tōn hypēkoōn lambanousin, houtōs autoi, kathaper douloi kai hypēkooi, dōra soi proskomiousi. Kai toutou martyres hoi ophthalmoi theōrountes tēn tēs prophēteias alētheian.
"Command, O God, your power; strengthen, O God, this which you have wrought in us. From your temple at Jerusalem." Symmachus has: "Give command, O God, concerning your strength; strengthen, O God, this which you did for us, because of your temple that is above Jerusalem." "Confirm, Master," he says, "the grace you gave, because of your temple, which you assumed from us, which you seated above every rule and authority and power and every name that is named, not only in this age but also in the one to come." For he calls the city above Jerusalem, about which the blessed Paul says, "But the Jerusalem above is free, which is the mother of us all." They ask, then, because of their kinship with the temple, that the grace given be confirmed, and that because of the firstfruits the lump may enjoy the gift bestowed. From here he foretells the change of the kings as well: "To you kings will bring gifts." "For ceasing to persecute, they will offer you the reverence due to God; and just as they themselves receive tribute from their subjects, so they, as slaves and subjects, will bring gifts to you." And our eyes, which behold the truth of the prophecy, are witnesses of this.
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« Ἐπιτίμησον τοῖς θηρίοις τοῦ καλάμου.» Ἔνια δὲ τῶν ἀντιγράφων δρυμοῦ ἔχει. Εἴτε δὲ δρυμός, εἴτε κάλαμος, ἡ ἀκαρπία διὰ τούτων σημαίνεται. Ταῦτα δὲ οἰκητήριον ἔχει τὰ ἀνοητὰ θηρία, ἃ καὶ διὰ τῆς θείας ἐπικλήσεως ὁ Προφήτης [ ἡμᾶς] ἐξελαύνειν ἐδίδαξεν. « Ἡ συναγωγή τῶν ταύρων ἐν ταῖς δαμάλεσι τῶν λαῶν, τοῦ ἐγκλεισθῆναι τοὺς δεδοκιμασμένους τῷ ἀργυρίῳ. » Ταύρους καλεῖ τὴν τῶν Ἰουδαίων πληθὺν, διὰ τὴν συνήθη θρασύτητα· δαμάλεις δὲ λαῶν τοὺς ἐξ ἐθνῶν πεπιστευκότας ὠνόμασε, διὰ τὸ νέον τῆς κλήσεως. Προλέγει τοίνυν ὁ προφητικὸς λόγος, τὰς ἐν ἀρχῇ τοῦ κηρύγματος κατὰ τῶν εὐσεβῶν γεγενημένας τῶν Ἰουδαίων ἐπαναστάσεις. Τοῦτο δὲ, φησὶ, δρῶσιν, ἐκκλεῖσαι αὐτοὺς βουλόμενοι, καὶ τῆς δεδομένης εὐκληρίας στερῆσαι· οἴ τινες δίκην άργυρίου πυρωθέντες, ἀπεφάνθησαν δόκιμοι. Τοῦτο περὶ αὐτῶν καὶ ὁ μακάριος ἔφη Παῦλος· « Ζηλοῦσιν ὑμᾶς οὐ καλῶς· ἀλλ᾽ ἐκκλεῖσαι ὑμᾶς θέλουσιν . » Ἐπειδὴ δὲ καὶ ἐν τοῖς ἔθνεσιν ἦσαν οἱ ἀντιλέγοντες, καὶ παντοδαπὰς ἁγίων σφαγὰς ἐργαζόμενοι, εἰκότως καὶ περὶ τούτων φησί· « Διασκόρπισον ἔθνη τὰ τοὺς πολέμους θέλοντα. » Οὕτω περὶ τῶν ἀντιλεγόντων θεσπίσας, μεταφέρει τὸν λόγον εἰς τοὺς πιστεύσαντας.
« Epitimēson tois thēriois tou kalamou.» Enia de tōn antigraphōn drymou echei. Eite de drymos, eite kalamos, hē akarpia dia toutōn sēmainetai. Tauta de oikētērion echei ta anoēta thēria, ha kai dia tēs theias epiklēseōs ho Prophētēs [ hēmas] exelaunein edidaxen. « Hē synagōgē tōn taurōn en tais damalesi tōn laōn, tou enkleisthēnai tous dedokimasmenous tǭ argyriǭ. » Taurous kalei tēn tōn Ioudaiōn plēthyn, dia tēn synēthē thrasytēta; damaleis de laōn tous ex ethnōn pepisteukotas ōnomase, dia to neon tēs klēseōs. Prolegei toinyn ho prophētikos logos, tas en archę̄ tou kērygmatos kata tōn eusebōn gegenēmenas tōn Ioudaiōn epanastaseis. Touto de, phēsi, drōsin, ekkleisai autous boulomenoi, kai tēs dedomenēs euklērias sterēsai; oi tines dikēn argyriou pyrōthentes, apephanthēsan dokimoi. Touto peri autōn kai ho makarios ephē Paulos; « Zēlousin hymas ou kalōs; all᾽ ekkleisai hymas thelousin . » Epeidē de kai en tois ethnesin ēsan hoi antilegontes, kai pantodapas hagiōn sphagas ergazomenoi, eikotōs kai peri toutōn phēsi; « Diaskorpison ethnē ta tous polemous thelonta. » Houtō peri tōn antilegontōn thespisas, metapherei ton logon eis tous pisteusantas.
"Rebuke the beasts of the reed." Some copies have "of the thicket." Whether thicket or reed, barrenness is meant by these. The irrational beasts have them as their dwelling, which the prophet taught [us] to drive out by calling on God. "The gathering of the bulls among the heifers of the peoples, to shut out those tested with silver." He calls the multitude of the Jews "bulls" because of their usual boldness; and he named those who believed from the nations "heifers of the peoples" because of the newness of their calling. So the prophetic word foretells the uprisings of the Jews against the pious at the beginning of the preaching. "They do this," he says, "wishing to shut them out and deprive them of the good fortune given them; but they, refined by fire like silver, were shown to be tested." The blessed Paul too said this about them: "They are zealous for you not rightly, but they want to shut you out." And since among the nations too there were those who spoke against it and carried out slaughters of the saints of every kind, he rightly says about them as well: "Scatter the nations that want wars." Having foretold this about those who speak against it, he moves the word to those who believed.
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« Ἥξουσι πρέσβεις ἐξ Αἰγύπτου. » Τῆς Αἰγύπτου δὲ προτέρας ἐμνημόνευσεν, ὡς τῆς ἀσεβείας ἀναδησαμένης πάλαι τὸ κράτος. Μέμνηται δὲ αὐτῶν καὶ ἡ τῶν Πράξεων ἱστορία, διηγουμένη τοὺς συνειλεγμένους κατὰ τὴν τῆς Πεντηκοστῆς ἡμέραν, ἐν ᾗ τοῦ παναγίου Πνεύματος τοῖς ἀποστόλοις ἐπεφοίτησεν ἡ χάρις. « Αἰθιοπία προφθάσει χεῖρα αὐτῆς τῷ Θεῷ. » Τέλους καὶ τοῦτο τετύχηκε. Καὶ μάρτυς ὁ εὐνοῦχος Κανδάκης τῆς βασιλίσσης τῶν Αἰθιόπων, ὃν ὁ Φίλιππος πρὸς τὴν ἀλήθειαν ἐποδήγησεν. Εἶτα πάσης τῆς οἰκουμένης τὰς βασιλείας καλεῖ.
« Hēxousi presbeis ex Aigyptou. » Tēs Aigyptou de proteras emnēmoneusen, hōs tēs asebeias anadēsamenēs palai to kratos. Memnētai de autōn kai hē tōn Praxeōn historia, diēgoumenē tous syneilegmenous kata tēn tēs Pentēkostēs hēmeran, en hę̄ tou panagiou Pneumatos tois apostolois epephoitēsen hē charis. « Aithiopia prophthasei cheira autēs tǭ Theǭ. » Telous kai touto tetychēke. Kai martys ho eunouchos Kandakēs tēs basilissēs tōn Aithiopōn, hon ho Philippos pros tēn alētheian epodēgēsen. Eita pasēs tēs oikoumenēs tas basileias kalei.
"Ambassadors will come from Egypt." He mentioned Egypt first because of old it had won the crown of impiety. The history of the Acts also mentions them, recounting those gathered on the day of Pentecost, on which the grace of the all-holy Spirit came upon the apostles. "Ethiopia will stretch out her hand first to God." This too has been fulfilled; and the eunuch of Candace, queen of the Ethiopians, whom Philip guided to the truth, is witness. Then he calls the kingdoms of the whole world.
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« Αἱ βασιλεῖαι τῆς γῆς, ᾄσατε τῷ Θεῷ· ψάλατε τῷ Κυρίῳ. » ῎Απαντες, φησὶν, οἱ κατὰ τὴν οἰκουμένην, δέξασθε τῆς θεογνωσίας τὸ φῶς · καὶ τὴν ὑπὲρ τῆς εὐσεβείας προσενέγκατε ὑμνῳδίαν .
« Hai basileiai tēs gēs, ąsate tǭ Theǭ; psalate tǭ Kyriǭ. » ᾿Apantes, phēsin, hoi kata tēn oikoumenēn, dexasthe tēs theognōsias to phōs ; kai tēn hyper tēs eusebeias prosenenkate hymnǭdian .
"Kingdoms of the earth, sing to God; sing psalms to the Lord." "All you throughout the world," he says, "receive the light of the knowledge of God, and offer hymnody for piety."
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« Τῷ ἐπιβεβηκότι δὲ ἐπὶ τὸν οὐρανὸν τοῦ οὐρανοῦ κατὰ ἀνατολάς. » Ὁ γὰρ Δεσπότης Χριστὸς οὐ μόνον εἰς τὸν ὁρώμενον οὐρανὸν ἀνελήλυθεν, ἀλλὰ καὶ εἰς τὸν ὑπέρτερον, καὶ ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης, ἐν ὑψηλῷ ὑπερώῳ · τῆς οἰκείας ἀνατολῆς, τὰς ἀκτῖνας πᾶσι καταπέμπων ἀνθρώποις. » Ἰδοὺ δώσει τῇ φωνῇ αὐτοῦ φωνὴν δυνάμεως. • Σημαίνει δὲ διὰ τούτων, τὴν μετὰ τὴν ἀνάληψιν τοῦ Σωτῆρος ἡμῶν γενομένην τοῦ παναγίου Πνεύματος ἐπιφοίτησιν. Δύναμιν γὰρ ταύτην καὶ ὁ Κύριος προσηγόρευσε. «Μείνατε γὰρ, φησὶν, ἐν τῇ πόλει ταύτῃ, ἕως ἂν ἐνδύσησθε δύναμιν ἐξ ὕψους. • Ταύτης δὲ τῆς φωνῆς καὶ ὁ μακάριος μέμνηται Λουκᾶς λέγων • • Εγένετο δὲ φωνὴ ἐκ τοῦ οὐρανοῦ, ὥσπερ φερομένης πνοῆς βιαίας, καὶ ἐπλήρωσε τὸν οἶκον, οὗ ἦσαν καθήμενοι. »
« Tǭ epibebēkoti de epi ton ouranon tou ouranou kata anatolas. » Ho gar Despotēs Christos ou monon eis ton horōmenon ouranon anelēlythen, alla kai eis ton hyperteron, kai ekathisen en dexią tēs megalōsynēs, en hypsēlǭ hyperōǭ ; tēs oikeias anatolēs, tas aktinas pasi katapempōn anthrōpois. » Idou dōsei tę̄ phōnę̄ autou phōnēn dynameōs. • Sēmainei de dia toutōn, tēn meta tēn analēpsin tou Sōtēros hēmōn genomenēn tou panagiou Pneumatos epiphoitēsin. Dynamin gar tautēn kai ho Kyrios prosēgoreuse. «Meinate gar, phēsin, en tę̄ polei tautę̄, heōs an endysēsthe dynamin ex hypsous. • Tautēs de tēs phōnēs kai ho makarios memnētai Loukas legōn • • Egeneto de phōnē ek tou ouranou, hōsper pheromenēs pnoēs biaias, kai eplērōse ton oikon, hou ēsan kathēmenoi. »
"To him who rides upon the heaven of heaven toward the east." For Christ the Lord went up not only into the visible heaven but also into the one above it, and sat at the right hand of the majesty on high, sending down the rays of his own dawning upon all people. "Behold, he will give to his voice a voice of power." By these words he indicates the coming of the all-holy Spirit that took place after the ascension of our Savior. For the Lord too named it power: "Stay in this city," he says, "until you are clothed with power from on high." And the blessed Luke mentions this voice too, saying, "There came a sound from heaven like a violent rushing wind, and it filled the house where they were sitting."
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« Δότε δόξαν τῷ Θεῷ. » Ἔοικε τοῦτο τῇ τοῦ Ἀποστόλου νομοθεσίᾳ. • Δοξάσατε γὰρ, φησὶ, τὸν Θεὸν ἐν τῷ σώματι ὑμῶν, καὶ ἐν τῷ πνεύματι ὑμῶν, ἅτινά ἐστιν αὐτοῦ. » Τοὺς γὰρ τοσούτων ἀπολαύοντας δίκαιον διὰ πάντων τὸν εὐεργέτην δοξάζειν. « Ἐπὶ τὸν Ἰσραὴλ ἡ μεγαλοπρέπεια αὐτοῦ· καὶ ἡ δύναμις αὐτοῦ ἐν ταῖς νεφέλαις. » Ἐξ Ἰσραὴλ γὰρ τὸ γένος κατάγοντες οἱ ἱεροὶ ἀπόστολοι, τὴν τοῦ Θεοῦ μεγαλουργίαν δι' ὧν εἰργάζοντο θαυμάτων ὑπέδειξαν· καὶ οἱ μετ᾿ ἐκείνους δὲ τὸ διδασκαλικὸν δεξάμενοι χάρισμα, καθάπερ τινὲς νεφέλαι ἐκ τῆς τοῦ παναγίου Πνεύματος θαλάττης τὸν ὑετὸν ἀνιμώμεναι, τὴν ἀρδείαν τοῖς ἀνθρώποις προσφέρουσι.
« Dote doxan tǭ Theǭ. » Eoike touto tę̄ tou Apostolou nomothesią. • Doxasate gar, phēsi, ton Theon en tǭ sōmati hymōn, kai en tǭ pneumati hymōn, hatina estin autou. » Tous gar tosoutōn apolauontas dikaion dia pantōn ton euergetēn doxazein. « Epi ton Israēl hē megaloprepeia autou; kai hē dynamis autou en tais nephelais. » Ex Israēl gar to genos katagontes hoi hieroi apostoloi, tēn tou Theou megalourgian di' hōn eirgazonto thaumatōn hypedeixan; kai hoi met᾿ ekeinous de to didaskalikon dexamenoi charisma, kathaper tines nephelai ek tēs tou panagiou Pneumatos thalattēs ton hyeton animōmenai, tēn ardeian tois anthrōpois prospherousi.
"Give glory to God." This is like the apostle's command: "For glorify God," he says, "in your body and in your spirit, which are his." For it is right that those who enjoy such great things glorify their benefactor in every way. "His majesty is over Israel, and his power is in the clouds." For the holy apostles, who traced their descent from Israel, showed God's mighty works by the miracles they performed; and those after them who received the gift of teaching, like clouds drawing up rain from the sea of the all-holy Spirit, bring watering to men.
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« Θαυμαστὸς ὁ Θεὸς ἐν τοῖς ἁγίοις αὐτοῦ. » Καὶ ἄλλοι δὲ, φησὶν, ἅπαντες τῆς ἀρετῆς ἐρασταὶ τὸν Θεὸν ὑμνεῖσθαι παρασκευάζουσι, κατὰ τὴν τοῦ Κυρίου φωνὴν τὴν λέγουσαν· « Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσι τὰ καλὰ ἔργα ὑμῶν, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν, τὸν ἐν οὐρανοῖς. Ὁ Θεὸς Ἰσραὴλ αὐτὸς δώσει δύναμιν καὶ κραταίωσιν τῷ λαῷ αὐτοῦ. » Οὐχ ἁπλῶς δὲ ἐνταῦθα τοῦ Ἰσραὴλ ἐμνημόνευσεν· ἀλλ᾽ ἐπειδὴ δείσας ὁ Ἰακὼβ τὸν Ἠσαῦ, εἶτα τῆς θείας ἐπιφανείας ἀξιωθεὶς, ἀνερῥώσθη, καὶ τὸ δέος τῆς διανοίας ἐξέβαλε. Διδάσκει δὲ ἡμᾶς ὁ λόγος, ὅτι ὁ ἑκεῖνον ἰσχυρὸν ἀποφήνας, καὶ κρείττονα δείξας τῶν δυσμενῶν, αὐτὸς τὸν νέον αὐτοῦ κραταιώσει λαὸν, καὶ ἄμαχον ἐργάσεται καὶ ἀήτητον. « Εὐλογητὸς ὁ Θεός. » [ ᾿Αλλ᾿ ἀκούων, φιλομαθέστατε, Θεὸν καὶ Θεὸν πολλάκις εἰρημένον καὶ Κύριον καὶ Σωτῆρα, μὴ ἄλλον ὑπολάβῃς. Οὐδὲ γάρ ἐστιν, οὐκ ἔστιν εἰ μὴ μόνος Πατὴρ καὶ Υἱὸς καὶ ἅγιον Πνεῦμα· ἀλλ᾽ οὐ τριθεῖᾳ, ἄπαγε · ὡς πολλάκις ἡμῖν εἴρηται. Τὸ γὰρ Θεὺς ὄνομα καὶ τὸ Κύριος καὶ τὸ Βασιλεὺς καὶ τὸ Δημιουργὸς καὶ τὸ Παντοκράτωρ, καὶ ὅσα τοιαῦτα, ἐπὶ τῆς ἀδιαιρέτου λαμβάνεται Τριάδος.] Αρμόδιον τῷ ψαλμῷ τὸ τέλος "". Ἔδει γὰρ τῶν τοσούτων ἀγαθῶν τὴν διήγησιν ὕμνῳ θείῳ συμπερανθῆναι.
« Thaumastos ho Theos en tois hagiois autou. » Kai alloi de, phēsin, hapantes tēs aretēs erastai ton Theon hymneisthai paraskeuazousi, kata tēn tou Kyriou phōnēn tēn legousan; « Lampsatō to phōs hymōn emprosthen tōn anthrōpōn, hopōs idōsi ta kala erga hymōn, kai doxasōsi ton Patera hymōn, ton en ouranois. Ho Theos Israēl autos dōsei dynamin kai krataiōsin tǭ laǭ autou. » Ouch haplōs de entautha tou Israēl emnēmoneusen; all᾽ epeidē deisas ho Iakōb ton Ēsau, eita tēs theias epiphaneias axiōtheis, anerrhōsthē, kai to deos tēs dianoias exebale. Didaskei de hēmas ho logos, hoti ho hekeinon ischyron apophēnas, kai kreittona deixas tōn dysmenōn, autos ton neon autou krataiōsei laon, kai amachon ergasetai kai aētēton. « Eulogētos ho Theos. » [ ᾿All᾿ akouōn, philomathestate, Theon kai Theon pollakis eirēmenon kai Kyrion kai Sōtēra, mē allon hypolabę̄s. Oude gar estin, ouk estin ei mē monos Patēr kai Huios kai hagion Pneuma; all᾽ ou tritheią, apage ; hōs pollakis hēmin eirētai. To gar Theus onoma kai to Kyrios kai to Basileus kai to Dēmiourgos kai to Pantokratōr, kai hosa toiauta, epi tēs adiairetou lambanetai Triados.] Armodion tǭ psalmǭ to telos "". Edei gar tōn tosoutōn agathōn tēn diēgēsin hymnǭ theiǭ symperanthēnai.
"God is wonderful in his saints." "And all other lovers of virtue too," he says, "cause God to be hymned," according to the Lord's saying, "Let your light shine before men, so that they may see your good works and glorify your Father in heaven." "The God of Israel himself will give power and strength to his people." He did not mention Israel here idly, but because Jacob, having feared Esau, was then counted worthy of a divine appearance, was strengthened, and cast out the fear from his mind. The word teaches us that he who made that man strong and showed him stronger than his enemies will himself strengthen his new people and make it invincible and unconquered. "Blessed be God." [But when you hear, most studious reader, "God" and "God" said many times, and "Lord" and "Savior," do not suppose another. For there is not, there is not, except only Father and Son and Holy Spirit; yet not a tritheism, far from it, as we have often said. For the name "God" and "Lord" and "King" and "Creator" and "Almighty," and all such, are taken of the undivided Trinity.] The ending suits the psalm; for the account of such great good things had to be concluded with a divine hymn.
Chapter 68
68.1PG 80 80:1399
« Εἰς τὸ τέλος, ὑπὲρ τῶν ἀλλοιωθησομένων · ψαλμὸς τῷ Δαβίδ. » ᾿Αλλοίωσίν τινων πραγμάτων ὁ ψαλμὸς προσημαίνει. Εἴρηται μὲν γὰρ εἰς τοὺς εἰς Βαβυλῶνα μετανάστας Ἰουδαίους · καὶ ὡς ἐξ ἐκείνων προσευχομένων, καὶ τὴν ἀπαλλαγὴν αἰτούντων, ἐσχημάτισται. Προθεσπίζει δὲ ὅμως καὶ τὴν τῆς δουλείας ἀπαλλαγὴν, καὶ τὴν ἐπάνοδον, καὶ τῆς Ἱερουσαλὴμ τὴν οἰκοδομὴν, καὶ ἁπαξαπλῶς δὲ τῆς Ἰουδαίας τὴν προτέραν εὐημερίαν. Ἔχει δὲ καὶ προφητείαν τῶν δεσποτικῶν [ τοῦ Θεοῦ λέγω καὶ Σωτῆρος ἡμῶν ] παθημάτων, καὶ τῆς διὰ ταῦτα καταληψομένης Ἰουδαίους πανωλεθρίας. Ἐπειδὴ γὰρ ἃ παρὰ τῶν δυσμενῶν ὑπέμειναν, ταῦτα κατὰ τοῦ εὐεργέτου καὶ Σωτῆρος ἐτόλμησαν, ἃ τοῖς ἐχθροῖς ἐπηράσαντο, ταῦτα κατ᾿ αὐτῶν ὁ δίκαιος κριτὴς ἐψηφίσατο.
« Eis to telos, hyper tōn alloiōthēsomenōn ; psalmos tǭ Dabid. » ᾿Alloiōsin tinōn pragmatōn ho psalmos prosēmainei. Eirētai men gar eis tous eis Babylōna metanastas Ioudaious ; kai hōs ex ekeinōn proseuchomenōn, kai tēn apallagēn aitountōn, eschēmatistai. Prothespizei de homōs kai tēn tēs douleias apallagēn, kai tēn epanodon, kai tēs Hierousalēm tēn oikodomēn, kai hapaxaplōs de tēs Ioudaias tēn proteran euēmerian. Echei de kai prophēteian tōn despotikōn [ tou Theou legō kai Sōtēros hēmōn ] pathēmatōn, kai tēs dia tauta katalēpsomenēs Ioudaious panōlethrias. Epeidē gar ha para tōn dysmenōn hypemeinan, tauta kata tou euergetou kai Sōtēros etolmēsan, ha tois echthrois epērasanto, tauta kat᾿ autōn ho dikaios kritēs epsēphisato.
"To the end; for those who will be changed; a psalm of David." The psalm foretells a change of certain affairs. It was spoken about the Jews deported to Babylon, and it is framed as if they were praying and asking for deliverance. Yet it also foretells the release from slavery, the return, the rebuilding of Jerusalem, and in short the former prosperity of Judea. It also contains a prophecy of the Lord's sufferings [I mean those of our God and Savior], and of the utter destruction that would overtake the Jews because of them. For since they dared against their benefactor and Savior what they had endured from their enemies, the just judge decreed against them what they had prayed for against their enemies.
68.2PG 80 80:1401
«Σῶσόν με, ὁ Θεὸς, ὅτι εἰσήλθοσαν ὕδατα ἕως ψυχῆς μου. • Ἡ τῶν εὐσεβεστέρων συμμορία προσφέρει τὴν ἱκετείαν . Ὕδατα δὲ καλεῖ τῶν συμφορῶν τὸ πλῆθος. Πάντοθεν, φησὶ, τοῖς ἀνιαροῖς περικλύζομαι.
«Sōson me, ho Theos, hoti eisēlthosan hydata heōs psychēs mou. • Hē tōn eusebesterōn symmoria prospherei tēn hiketeian . Hydata de kalei tōn symphorōn to plēthos. Pantothen, phēsi, tois aniarois periklyzomai.
"Save me, O God, for the waters have come in up to my soul." The band of the more pious offers the supplication. He calls the multitude of misfortunes "waters." "On every side," he says, "I am flooded with distress."
68.3PG 80 80:1401
« Ἐνεπάγην εἰς ἰλὺν βυθοῦ, καὶ οὐκ ἔστιν ὑπόστασις . » Ὁ δὲ Σύμμαχος· Ἐβαπτίσθην εἰς ἀπεράντους καταδύσεις, καὶ οὐκ ἔστι στάσις· ἐκ μεταφορᾶς τῶν εἰς τὸν τῆς θαλάσσης ἐμπιπτόντων βυθὸν, καὶ ἐπιπλεῖστον καταφερομένων, καὶ μόγις τῆς ἕδρας ἐφικνουμένων. Δηλοῖ δὲ διὰ τούτων τὸ μέγεθος τῶν συμβεβηκότων τοῖς ἀνδραποδισθεῖσι κακῶν. « Ἦλθον εἰς τὰ βάθη τῆς θαλάσσης, καὶ καταιγὶς κατεπόντισέ με. » Ποικίλλει τὸν λόγον ταῖς διαφόροις εἰκόσιν, οὐχ εὑρίσκων ἀξίαν εἰκόνα τῶν κατεχόντων ἀνιαρῶν.
« Enepagēn eis ilyn bythou, kai ouk estin hypostasis . » Ho de Symmachos; Ebaptisthēn eis aperantous katadyseis, kai ouk esti stasis; ek metaphoras tōn eis ton tēs thalassēs empiptontōn bython, kai epipleiston katapheromenōn, kai mogis tēs hedras ephiknoumenōn. Dēloi de dia toutōn to megethos tōn symbebēkotōn tois andrapodistheisi kakōn. « Ēlthon eis ta bathē tēs thalassēs, kai kataigis katepontise me. » Poikillei ton logon tais diaphorois eikosin, ouch heuriskōn axian eikona tōn katechontōn aniarōn.
"I am stuck in the mire of the deep, and there is no foothold." Symmachus has: "I was plunged into boundless depths, and there is no standing." The figure is taken from those who fall into the depth of the sea, are carried down a very long way, and barely reach the bottom. By these words he shows the greatness of the evils that befell those enslaved. "I came into the depths of the sea, and a storm drowned me." He varies his speech with different images, finding no image worthy of the distresses that held them.
68.4PG 80 80:1401
· Ἐκοπίασα κράζων· ἐβραγχίασεν ὁ λάρυγξ μου. » Διηνεκῶς, φησὶ, ποτνιώμενος βοῶ, ὡς καὶ αὐτὰ καμεῖν τὰ ὄργανα τῆς φωνῆς. Κραυγὴν δὲ τὴν ἐπίτασιν λέγει τῆς κατὰ διάνοιαν προσευχῆς. • Ἐξέλιπον οἱ ὀφθαλμοί μου, ἀπὸ τοῦ ἐλπίζειν με ἐπὶ τὸν Θεόν μου. » Ἐκ μεταφορᾶς δὲ αὐτὸ τέθεικε τῶν συνήθη τινὰ καὶ γνώριμον ἐξ ἀποδημίας ἐπανιόντα προσμενόντων, καὶ τὰς ὁδοὺς περισκοπούντων. Απἐκαμον, φησὶν, ἀναμένων τὴν σὴν βοήθειαν. Εἶτα ἃ τροπικῶς ἄνω τέθεικε, διδάσκει σαφέστερον.
; Ekopiasa krazōn; ebranchiasen ho larynx mou. » Diēnekōs, phēsi, potniōmenos boō, hōs kai auta kamein ta organa tēs phōnēs. Kraugēn de tēn epitasin legei tēs kata dianoian proseuchēs. • Exelipon hoi ophthalmoi mou, apo tou elpizein me epi ton Theon mou. » Ek metaphoras de auto tetheike tōn synēthē tina kai gnōrimon ex apodēmias epanionta prosmenontōn, kai tas hodous periskopountōn. Apekamon, phēsin, anamenōn tēn sēn boētheian. Eita ha tropikōs anō tetheike, didaskei saphesteron.
"I am weary with crying; my throat is hoarse." "I cry out continually in supplication," he says, "so that the very organs of the voice are worn out." By "crying" he means the intensity of the prayer in the mind. "My eyes failed from hoping in my God." He put this as a figure taken from those who wait for a familiar friend returning from a journey and keep watching the roads. "I am worn out," he says, "waiting for your help." Then what he put figuratively above he teaches more plainly.
68.5PG 80 80:1401
« Ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου οἱ μισοῦντές με δωρεάν. Ἐκραταιώθησαν οἱ ἐχθροί μου, οἱ ἐκδιώκοντές με ἀδίκως. » ᾿Αλλά μηδεὶς ὑπολάβοι τῶν φιλομαθεστέρων, εἰρῆσθαι ἐκ προσώπου τοῦ Θεοῦ καὶ Σωτῆρος ταῦτα. Οὐδὲ γὰρ εἴρηται, οὐκ εἴρηται, εἰ μὴ ἐκ προσώπου, ὡς ἀνωτέρω ἡμῖν ἐσχεδίασται, τῶν ἀνδραποδισθέντων ἐκ τῆς Ἱερουσαλὴμ ἐπὶ τὴν Βαβυλῶνα. Λέγει δὲ ὅτι Καὶ ἀριθμὸν νικῶσιν οἱ δυσμενεῖς, καὶ δυναστείᾳ περίκεινται, καὶ ἀπεχθάνονται πρός με, αἰτίαν ἐμοῦ τοῦ μίσους οὐ δεδωκότος. « "Α οὐχ ἥρπαζον, τότε ἀπετίννυον. » Ων οὐκ ἠδίκησα, δίκας εἰσπράττομαι. Οὐ γὰρ ὡς ἄρπαξ, ἢ ἀδικήσας, φησὶν ὁ λαὸς, ταῦτα ἐξηνδραπόδισμαι παρ᾿ αὐτῶν.
« Eplēthynthēsan hyper tas trichas tēs kephalēs mou hoi misountes me dōrean. Ekrataiōthēsan hoi echthroi mou, hoi ekdiōkontes me adikōs. » ᾿Alla mēdeis hypolaboi tōn philomathesterōn, eirēsthai ek prosōpou tou Theou kai Sōtēros tauta. Oude gar eirētai, ouk eirētai, ei mē ek prosōpou, hōs anōterō hēmin eschediastai, tōn andrapodisthentōn ek tēs Hierousalēm epi tēn Babylōna. Legei de hoti Kai arithmon nikōsin hoi dysmeneis, kai dynasteią perikeintai, kai apechthanontai pros me, aitian emou tou misous ou dedōkotos. « "A ouch hērpazon, tote apetinnyon. » Ōn ouk ēdikēsa, dikas eisprattomai. Ou gar hōs arpax, ē adikēsas, phēsin ho laos, tauta exēndrapodismai par᾿ autōn.
"Those who hate me without cause are more than the hairs of my head; my enemies, who persecute me unjustly, have grown strong." But let none of the more studious suppose that these words are spoken in the person of our God and Savior. For they are not, they are not, spoken except in the person, as we sketched above, of those enslaved and taken from Jerusalem to Babylon. He says, "The enemies surpass number, are clothed with power, and hate me, though I have given no cause for the hatred." "What I did not seize, I then repaid." "I am punished for what I did not wrong. For not as a robber or wrongdoer," says the people, "have I been enslaved by them."
68.6PG 80 80:1401
« Ὁ Θεὸς, σὺ ἔγνως τὴν ἀφροσύνην μου· καὶ αἱ πλημμέλειαί μου ἀπὸ σοῦ οὐκ ἀπεκρύβησαν. » Πάντα, Δέσποτα, σὺ γινώσκεις, καὶ λέληθέ σε γινομένων οὐδέν. Οἶδας τοιγαροῦν, ὡς εἰς ἐκείνους μὲν οὐδὲν ἐπλημμέλησα· τοὺς δὲ σοὺς παραβέβηκα νόμους. Τούτῳ ἔοικε τὸ, « Σοὶ μόνῳ ἥμαρτον, καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα.»
« Ho Theos, sy egnōs tēn aphrosynēn mou; kai hai plēmmeleiai mou apo sou ouk apekrybēsan. » Panta, Despota, sy ginōskeis, kai lelēthe se ginomenōn ouden. Oidas toigaroun, hōs eis ekeinous men ouden eplēmmelēsa; tous de sous parabebēka nomous. Toutǭ eoike to, « Soi monǭ hēmarton, kai to ponēron enōpion sou epoiēsa.»
"O God, you know my folly, and my offenses are not hidden from you." "You know everything, Master, and nothing that happens escapes you. You know, then, that against them I committed no offense, but I have transgressed your laws." Like this is the verse, "Against you alone have I sinned and done what is evil before you."
68.7PG 80 80:1401
« Μὴ αἰσχυνθείησαν ἐπ᾿ ἐμὲ οἱ ὑπομένοντές σε, Κύριε, Κύριε τῶν δυνάμεων. Μηδὲ ἐντραπείησαν ἐπ᾿ ἐμὲ οἱ ζητοῦντές σε, ὁ Θεὸς τοῦ Ἰσραήλ. » Μὴ γένωμαι, φησὶ, βλάβης τοῖς ἄλλοις ἀρχέτυπον, προσμείνας μὲν τὴν παρὰ σοῦ σωτηρίαν, διαμαρτὼν δὲ τῆς ἐλπίδος σου. Ἀλλὰ μαθέτωσαν διὰ τῶν περὶ ἐμὲ γενομένων, οἱ τὴν σὴν ἔχοντες γνῶσιν, ὡς τῶν ἐλπιζόντων εἰς σὲ σωτηρίας, καὶ οὐκ αἰσχύνης ὑπάρχεις καρπός.
« Mē aischyntheiēsan ep᾿ eme hoi hypomenontes se, Kyrie, Kyrie tōn dynameōn. Mēde entrapeiēsan ep᾿ eme hoi zētountes se, ho Theos tou Israēl. » Mē genōmai, phēsi, blabēs tois allois archetypon, prosmeinas men tēn para sou sōtērian, diamartōn de tēs elpidos sou. Alla mathetōsan dia tōn peri eme genomenōn, hoi tēn sēn echontes gnōsin, hōs tōn elpizontōn eis se sōtērias, kai ouk aischynēs hyparcheis karpos.
"Let those who wait for you, O Lord, Lord of hosts, not be put to shame because of me; let those who seek you, O God of Israel, not be confounded because of me." "Let me not become a pattern of harm for others," he says, "by waiting for salvation from you and failing in my hope in you. But let those who know you learn from what happens to me that you are the fruit of salvation for those who hope in you, not of shame."
68.8PG 80 80:1403
« Ὅτι ἕνεκά σου ὑπήνεγκα ὀνειδισμόν· ἐκάλυψεν ἐντροπὴ τὸ πρόσωπόν μου. » Αἰσχύνης άναπίμπλαμαι τὰ σὰ ὀνείδη δεχόμενος· ἐπικερτομοῦσι γάρ με συνεχῶς οἱ πολέμιοι, σὴν ἀσθένειαν τὴν ἐμὴν δουλείαν ἀποκαλοῦντες,
« Hoti heneka sou hypēnenka oneidismon; ekalypsen entropē to prosōpon mou. » Aischynēs anapimplamai ta sa oneidē dechomenos; epikertomousi gar me synechōs hoi polemioi, sēn astheneian tēn emēn douleian apokalountes,
"For for your sake I have borne reproach; shame has covered my face." "I am filled with shame as I receive the reproaches against you; for the enemies continually taunt me, calling my servitude your weakness."
68.9PG 80 80:1403
« ᾿Αλλοτριωμένος ἐγενήθην τοῖς ἀδελφοῖς μου, καὶ ξένος τοῖς υἱοῖς τῆς μητρός μου. » ᾿Απαριθμεῖται τῆς ἀχθηδόνος τὰς ἀφορμὰς, διεγείρων εἰς ἔλεον τὸν - φιλάνθρωπον Θεόν. Καὶ πρότερον μὲν τέθεικε τῶν δυσ" σεβῶν τὰ ὀνείδη, εἶτα τῶν συγγενῶν καὶ συνήθων τὸν χωρισμόν. Ως δορυάλωτοι γὰρ, καὶ δουλεύειν ἡναγκασμένοι, κατὰ συγγενείας οὐ συνεχωροῦντο διάγειν.
« ᾿Allotriōmenos egenēthēn tois adelphois mou, kai xenos tois huiois tēs mētros mou. » ᾿Aparithmeitai tēs achthēdonos tas aphormas, diegeirōn eis eleon ton - philanthrōpon Theon. Kai proteron men tetheike tōn dys" sebōn ta oneidē, eita tōn syngenōn kai synēthōn ton chōrismon. Ōs doryalōtoi gar, kai douleuein hēnankasmenoi, kata syngeneias ou synechōrounto diagein.
"I have become estranged from my brothers, and a stranger to the sons of my mother." He counts up the occasions of his grief, rousing the God who loves humankind to mercy. First he put the reproaches of the impious, then his separation from kin and friends. For as captives forced to serve, they were not allowed to live by families.
68.10PG 80 80:1403
« Ὅτι ὁ ζῆλος τοῦ οἴκου σου κατέφαγέ με· καὶ οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἔπεσον ἐπ᾿ ἐμέ. » Οὐχ ἥκιστα δὲ με ἀνιᾷ καὶ ἀλγύνει τοῦ ἁγίου σοῦ οἴκου ἡ ἐρημία, καὶ τῶν δυσσεβούντων ὁ γέλως. Οὐ γὰρ τῇ ἐμῇ πλημμελείᾳ, τῇ δὲ σῇ ἀσθενείᾳ, τὰ εἰς ἐκεῖνον γεγενημένα λογίζονται. Διόπερ ταῖς κατὰ σοῦ βλασφημίαις κεντοῦμαι, ὡς τούτων γενόμενος πρόξενος. Τὸ μέν τοι κατέφαγέ με, κατηνάλωσε με, εἴρηκεν ὁ Σύμμαχος.
« Hoti ho zēlos tou oikou sou katephage me; kai hoi oneidismoi tōn oneidizontōn se epeson ep᾿ eme. » Ouch hēkista de me anią kai algynei tou hagiou sou oikou hē erēmia, kai tōn dyssebountōn ho gelōs. Ou gar tę̄ emę̄ plēmmeleią, tę̄ de sę̄ astheneią, ta eis ekeinon gegenēmena logizontai. Dioper tais kata sou blasphēmiais kentoumai, hōs toutōn genomenos proxenos. To men toi katephage me, katēnalōse me, eirēken ho Symmachos.
"For zeal for your house has consumed me, and the reproaches of those who reproach you have fallen on me." "What grieves and pains me most is the desolation of your holy house and the laughter of the impious. For they attribute what happened to it not to my offense but to your weakness. So I am stung by the blasphemies against you, as one who caused them." For "consumed me" Symmachus said "used me up."
68.11PG 80 80:1403
« Καὶ συνεκάλυψα ἐν νηστείᾳ τὴν ψυχήν μου, καὶ ἐγενήθη εἰς ὀνειδισμοὺς ἐμοί. Καὶ ἐθέμην τὸ ἔνδυμά μου σάκκον, καὶ ἐγενόμην αὐτοῖς εἰς παραβολήν. · Ἐπὶ τούτοις ἀνιῶμαι, καὶ νηστείᾳ κατατήκω τὸ σῶμα. Ἀλλὰ καὶ τοῦτο πρόφασις ἐκείνοις ἐγένετο γέλωτος. Τρύχω δὲ ἐμαυτὸν, καὶ τῇ τοῦ σάκκου περιβολῇ τὸ πένθιμον περικείμενος σχῆμα. Καὶ τοῦτο μέν τοι κωμῳδίας ἔλαβον ἀφορμὴν οἱ παράνομοι.,
« Kai synekalypsa en nēsteią tēn psychēn mou, kai egenēthē eis oneidismous emoi. Kai ethemēn to endyma mou sakkon, kai egenomēn autois eis parabolēn. ; Epi toutois aniōmai, kai nēsteią katatēkō to sōma. Alla kai touto prophasis ekeinois egeneto gelōtos. Trychō de emauton, kai tę̄ tou sakkou peribolę̄ to penthimon perikeimenos schēma. Kai touto men toi kōmǭdias elabon aphormēn hoi paranomoi.,
"And I covered my soul with fasting, and it became a reproach to me. And I made sackcloth my clothing, and I became a byword to them." "I grieve over these things and waste my body with fasting; but this too became an occasion of laughter for them. I wear myself down and put on the garb of mourning by wrapping myself in sackcloth; and the lawless took even this as an occasion for mockery."
68.13PG 80 80:1403
« Κατ᾿ ἐμοῦ ἠδολέσχουν οἱ καθήμενοι ἐν πύλαις, καὶ εἰς ἐμὲ ἔψαλλον οἱ πίνοντες οἶνον. Καὶ ἐν συλλόγοις, φησὶ, καὶ ἐν συμποσίοις, τὰ ἐμὰ θρυλλοῦσι καὶ κωμῳδοῦσι κακά. Πάλαι γὰρ παρὰ τὰς πύλας τοῖς συνεδρίοις ἐχρῶντο.
« Kat᾿ emou ēdoleschoun hoi kathēmenoi en pylais, kai eis eme epsallon hoi pinontes oinon. Kai en syllogois, phēsi, kai en symposiois, ta ema thryllousi kai kōmǭdousi kaka. Palai gar para tas pylas tois synedriois echrōnto.
"Those who sit in the gates prattled against me, and those who drink wine sang about me." "Both in assemblies," he says, "and at drinking parties they chatter about my misfortunes and make comedy of them." For of old they held their councils by the gates.
68.14PG 80 80:1403
« Ἐγὼ δὲ τῇ προσευχῇ μου πρὸς σὲ, Κύριε. » Ὁ δὲ Σύμμαχος οὕτως· Ἐμοῦ δὲ ἡ προσευχή σοι, Κύριε. Τούτων, φησί, γινομένων, ἐγὼ πρὸς σὲ τείνω τὸ ὄμμα, καὶ τὴν παρὰ σοῦ προσμένω βοήθειαν. « Καιρὸς εὐδοκίας, ὁ Θεός. » Ὁ δὲ Σύμμαχος οὕτως, Καιρός διαλλαγῆς ὁ Θεός. Ικανὴ, φησὶ, ἡ ἐπενεχθεῖσά μοι τιμωρία. Καιρὸς ταύτην λυθῆναι, καὶ τὴν σὴν φιλανθρωπίαν ἀναφανῆναι. Εὐδοκίαν γὰρ τὸ ἀγαθὸν θέλημα τοῦ Θεοῦ καλεῖ. · Ἐν τῷ πλήθει τοῦ ἐλέους σου ἐπάκουσόν μου. ἐν ἀληθείᾳ τῆς σωτηρίας σου. » Μὴ τοῖς ἐμοῖς πλημμελήμασι μετρήσῃς τὴν τιμωρίαν, ἀλλὰ τῷ ἀμετρήτῳ τῆς σῆς φιλανθρωπίας ἐλέῳ . Χρῆσαι δὲ τῇ ἀληθῇ καὶ δικαίᾳ σου ψήφῳ κατὰ τῶν εἰς ἐμὲ τοσαῦτα δρώντων κακά. Εἶτα τροπικῶς πάλιν ἀπαριθμεῖται τὰς συμφοράς, ἀνακινεῖν πειρώμενος τῇ διηγήσει τὸν ἔλεον.
« Egō de tę̄ proseuchę̄ mou pros se, Kyrie. » Ho de Symmachos houtōs; Emou de hē proseuchē soi, Kyrie. Toutōn, phēsi, ginomenōn, egō pros se teinō to omma, kai tēn para sou prosmenō boētheian. « Kairos eudokias, ho Theos. » Ho de Symmachos houtōs, Kairos diallagēs ho Theos. Ikanē, phēsi, hē epenechtheisa moi timōria. Kairos tautēn lythēnai, kai tēn sēn philanthrōpian anaphanēnai. Eudokian gar to agathon thelēma tou Theou kalei. ; En tǭ plēthei tou eleous sou epakouson mou. en alētheią tēs sōtērias sou. » Mē tois emois plēmmelēmasi metrēsę̄s tēn timōrian, alla tǭ ametrētǭ tēs sēs philanthrōpias eleǭ . Chrēsai de tę̄ alēthę̄ kai dikaią sou psēphǭ kata tōn eis eme tosauta drōntōn kaka. Eita tropikōs palin aparithmeitai tas symphoras, anakinein peirōmenos tę̄ diēgēsei ton eleon.
"But I, with my prayer to you, O Lord." Symmachus has: "But my prayer is to you, O Lord." "While these things happen," he says, "I lift my eye to you and await your help." "A time of favor, O God." Symmachus has: "A time of reconciliation, O God." "The punishment brought on me," he says, "is enough. It is time for it to be ended and for your love for humankind to appear." For he calls God's good will "favor." "In the multitude of your mercy hear me, in the truth of your salvation." "Do not measure the punishment by my offenses, but by the immeasurable mercy of your love for humankind. And use your true and just verdict against those who do me such evils." Then he again recounts the misfortunes figuratively, trying to stir up mercy by the account.
68.15PG 80 80:1405
« Σῶσόν με ἀπὸ πηλοῦ, ἵνα μὴ ἐμπαγῶ. Ἔοικα τοῖς εἰς βόθρον τελματώδη πίπτουσι, καὶ θάνατον ὑπομένουσι· διὸ παρὰ σοῦ τὴν σωτηρίαν αἰτῶ . « Ῥυσθείην ἐκ τῶν μισούντων με, καὶ ἐκ τῶν βαθέων τῶν ὑδάτων. » Αἰτῶ δὲ ἀπαλλαγῆναι καὶ τῶν πολεμίων, καὶ τῶν ὑπὸ τούτων ἐναγομένων κακῶν. Βάθος γὰρ ὑδάτων τὰς ὑπ᾿ ἐκείνων ἐπαγομένας ἐκάλεσε τιμωρίας.
« Sōson me apo pēlou, hina mē empagō. Eoika tois eis bothron telmatōdē piptousi, kai thanaton hypomenousi; dio para sou tēn sōtērian aitō . « Rhystheiēn ek tōn misountōn me, kai ek tōn batheōn tōn hydatōn. » Aitō de apallagēnai kai tōn polemiōn, kai tōn hypo toutōn enagomenōn kakōn. Bathos gar hydatōn tas hyp᾿ ekeinōn epagomenas ekalese timōrias.
"Save me from the mud, so that I may not stick fast." "I am like those who fall into a miry pit and suffer death; so I ask salvation from you." "May I be rescued from those who hate me and from the deep waters." "I ask to be freed both from the enemies and from the evils they bring on me." For he called the punishments they inflict "the depth of waters."
68.16PG 80 80:1405
« Μή με καταποντισάτω καταιγὶς ὕδατος, μηδὲ καταπιέτω με βυθός. » Μὴ γένωμαι, φησὶ, τῷ πλήθει καὶ τῷ μεγέθει τῶν κακῶν ὑποβρύχιος. « Μηδὲ συσχέτω ἐπ᾿ ἐμὲ φρέαρ τὸ στόμα αὐτοῦ. » Μὴ ἀπαγορεύσῃς, φησὶ, Δέσποτα, τὴν ἐμὴν σωτηρίαν· μηδὲ κλείσῃς μοι τῆς φιλανθρωπίας τὴν θύραν. γὰρ εἰς φρέαρ ἐμπίπτοντες, ἀνεῳγότος μὲν ἔχουσι τοῦ στόματός τινα μικρὰν ἐλπίδα τῆς ἐκεῖθεν ἀπαλλαγῆς· ἐμφραγέντος δὲ καὶ τούτου, τὴν σωτηρίαν ἀπαγορεύουσιν.
« Mē me katapontisatō kataigis hydatos, mēde katapietō me bythos. » Mē genōmai, phēsi, tǭ plēthei kai tǭ megethei tōn kakōn hypobrychios. « Mēde syschetō ep᾿ eme phrear to stoma autou. » Mē apagoreusę̄s, phēsi, Despota, tēn emēn sōtērian; mēde kleisę̄s moi tēs philanthrōpias tēn thyran. gar eis phrear empiptontes, aneǭgotos men echousi tou stomatos tina mikran elpida tēs ekeithen apallagēs; emphragentos de kai toutou, tēn sōtērian apagoreuousin.
"Let not the storm of water drown me, nor the deep swallow me." "Let me not be submerged," he says, "by the number and size of the evils." "Nor let the pit close its mouth over me." "Do not despair of my salvation, Master, and do not shut the door of your love for humankind on me. For those who fall into a pit have some small hope of escape while its mouth is open; but when that too is blocked, they despair of salvation."
68.17PG 80 80:1405
« Εἰσάκουσόν μου, Κύριε· ὅτι χρηστὸν τὸ ἔλεός σου· κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου ἐπίβλεψον ἐπ᾿ ἐμέ. » Διὰ τὴν σὴν φιλανθρωπίαν, οὐ διὰ τὴν ἐμὴν ἀξίαν, ὧν ἀφηγησάμην κακῶν τὴν ἀπαλλαγὴν ἐπάγαγε. Βλέπε με τοίνυν περικλυζόμενον τοῖς κακοῖς, καὶ λῦσον τὰς συμφοράς. ᾿Αρκεῖ γάρ σου καὶ μόνον ἡ ἐπιφάνεια, σκεδάσαι τὸ νέφος τῶν λυπηρῶν.
« Eisakouson mou, Kyrie; hoti chrēston to eleos sou; kata to plēthos tōn oiktirmōn sou epiblepson ep᾿ eme. » Dia tēn sēn philanthrōpian, ou dia tēn emēn axian, hōn aphēgēsamēn kakōn tēn apallagēn epagage. Blepe me toinyn periklyzomenon tois kakois, kai lyson tas symphoras. ᾿Arkei gar sou kai monon hē epiphaneia, skedasai to nephos tōn lypērōn.
"Hear me, O Lord, for your mercy is good; according to the multitude of your compassions look upon me." "Because of your love for humankind, not because of my worth, bring deliverance from the evils I have recounted. See me, then, flooded with evils, and end the misfortunes. For your appearance alone is enough to scatter the cloud of sorrows."
68.18PG 80 80:1405
« Μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπὸ τοῦ παιδός σου. » Τοῦτο γὰρ ἔθος τοῖς ὀργιζομένοις ποιεῖν, ἀποσειομένοις τῶν ἡμαρτηκότων τὰς ἱκετείας . « Ὅτι θλίβομαι, ταχὺ ἐπάκουσόν μου. » Διὰ τὴν τῆς ὀδύνης ὑπερβολὴν ταχεῖαν μοι παράσχου παραψυχήν.
« Mē apostrepsę̄s to prosōpon sou apo tou paidos sou. » Touto gar ethos tois orgizomenois poiein, aposeiomenois tōn hēmartēkotōn tas hiketeias . « Hoti thlibomai, tachy epakouson mou. » Dia tēn tēs odynēs hyperbolēn tacheian moi paraschou parapsychēn.
"Do not turn your face away from your servant." For this is what angry people usually do, shaking off the supplications of those who have sinned. "For I am afflicted; hear me quickly." "Because of the excess of my pain, give me quick relief."
68.19PG 80 80:1405
« Πρόσχες τῇ ψυχῇ μου, καὶ λύτρωσαι αὐτήν. • Αρκεῖς γὰρ καὶ μόνῃ τῇ θέᾳ διαλῦσαι τὰ σκυθρωπά. « Ἕνεκα τῶν ἐχθρῶν μου ῥῦσαί με.» Ὑπερβαίνει μὲν συγγνώμην τὰ ἐμὰ πλημμελήματα• ἀλλὰ δυσσεβεῖς οἱ πολέμιοι, καὶ πονηρίᾳ δουλεύοντες. Διὰ γοῦν τὰ παρ᾽ ἐκείνων ὀνείδη, τῆς σῆς μοι μετάδος, Δέσποτα, φιλανθρωπίας. Τοῦτο γὰρ καὶ διὰ τῶν ἐπαγομένων ἐδήλωσε.
« Prosches tę̄ psychę̄ mou, kai lytrōsai autēn. • Arkeis gar kai monę̄ tę̄ theą dialysai ta skythrōpa. « Heneka tōn echthrōn mou rhysai me.» Hyperbainei men syngnōmēn ta ema plēmmelēmata• alla dyssebeis hoi polemioi, kai ponērią douleuontes. Dia goun ta par᾽ ekeinōn oneidē, tēs sēs moi metados, Despota, philanthrōpias. Touto gar kai dia tōn epagomenōn edēlōse.
"Attend to my soul and redeem it." "For you are able by your mere look to dissolve gloomy things." "Rescue me because of my enemies." "My offenses pass beyond pardon; but the enemies are impious and slaves of wickedness. Because of their reproaches, then, give me a share of your love for humankind, Master." He showed this by what follows too.
68.20PG 80 80:1405
« Σὺ γὰρ γινώσκεις τὸν ὀνειδισμόν μου, καὶ τὴν αἰσχύνην μου, καὶ τὴν ἐντροπήν μου. Έναντίον σου πάντες οἱ θλίβοντές με • Οὐδέν σε λέληθε τῶν γινομένων , ἀλλὰ πάντα ὀρᾷς· καὶ τὰ ἐκείνων ὀνείδη, καὶ τὴν ἐμὴν αἰσχύνην· καταδύομαι γὰρ καὶ ἀνιῶμαι ἅμα παρ᾿ ἐκείνων ὀνειδιζόμενος « Όνειδισμὸν προσεδόκησεν ἡ ψυχή μου καὶ ταλαιπωρίαν· καὶ ὑπέμεινα συλλυπούμενον, καὶ οὐχ ὑπῆρξε · καὶ παρακαλοῦντας, καὶ οὐχ εὗρον. Τοσαύταις γὰρ πανταχόθεν ὀδύναις βαλλόμενος, καὶ ἕτερα δὲ προσμένων ἀνιαρώτερα, οὐδεμίαν ἔχω παραψυχήν. ᾿Αλλ' οἱ μὲν ἀνιῶντες νικῶσι τὸν ἀριθμόν· ὁ δὲ ψυχαγωγῶν, καὶ τῇ κοινωνίᾳ τῆς λύπης κουφοτέραν τὴν ἀθυμίαν ποιῶν, οὐκ ἔστι.
« Sy gar ginōskeis ton oneidismon mou, kai tēn aischynēn mou, kai tēn entropēn mou. Enantion sou pantes hoi thlibontes me • Ouden se lelēthe tōn ginomenōn , alla panta orąs; kai ta ekeinōn oneidē, kai tēn emēn aischynēn; katadyomai gar kai aniōmai hama par᾿ ekeinōn oneidizomenos « Oneidismon prosedokēsen hē psychē mou kai talaipōrian; kai hypemeina syllypoumenon, kai ouch hypērxe ; kai parakalountas, kai ouch heuron. Tosautais gar pantachothen odynais ballomenos, kai hetera de prosmenōn aniarōtera, oudemian echō parapsychēn. ᾿All' hoi men aniōntes nikōsi ton arithmon; ho de psychagōgōn, kai tę̄ koinōnią tēs lypēs kouphoteran tēn athymian poiōn, ouk esti.
"For you know my reproach, my shame, and my disgrace; all who afflict me are before you." "Nothing that happens escapes you; you see everything, both their reproaches and my shame. For I sink down and grieve at being reproached by them." "My soul expected reproach and misery; and I waited for one to grieve with me, and there was none; and for comforters, and I found none." "Struck from every side by so many pains, and expecting others yet more grievous, I have no consolation. Those who grieve me surpass number, but there is no one who comforts me and makes my despondency lighter by sharing the sorrow."
68.22PG 80 80:1407
« Καὶ ἔδωκαν εἰς τὸ βρῶμά μου χολήν· καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὅξος. » Καὶ αὐτήν μοι, φησὶ, τὴν τροφὴν πικρὰν καὶ ἀνιαρὰν κατεσκεύασαν· ἀνήδονος γὰρ τοῖς μετ᾿ ὀδύνης ἐσθίουσι καὶ ἡδίστη τροφή.
« Kai edōkan eis to brōma mou cholēn; kai eis tēn dipsan mou epotisan me hoxos. » Kai autēn moi, phēsi, tēn trophēn pikran kai aniaran kateskeuasan; anēdonos gar tois met᾿ odynēs esthiousi kai hēdistē trophē.
"And they gave gall for my food, and for my thirst they gave me vinegar to drink." "They made my very food bitter and grievous," he says; "for even the sweetest food has no pleasure for those who eat in pain."
68.23PG 80 80:1407
« Γενηθήτω ἡ τράπεζα αὐτῶν ἐνώπιον αὐτῶν εἰς παγίδα, καὶ εἰς ἀνταπόδοσιν, καὶ εἰς σκάνδαλον. » Καὶ τὴν αὐτῶν τοίνυν εὐφροσύνην εἰς συμφοράς μετέβαλε, Δέσποτα · καὶ οἷς ἔδρασαν περιπέσοιεν. Τράπεζαν γὰρ τὴν εὐφροσύνην ἐκάλεσε· τὰς δὲ τιμωρίας, παγίδα. Οὕτω γὰρ καὶ ὁ Σύμμαχος ἡρμήνευσε· Γένοιτο ἡ τράπεζα αὐτῶν ἔμπροσθεν αὐτῶν εἰς παγίδα, καὶ εἰς τιμωρίαν, ὥστε συλληφθῆναι.
« Genēthētō hē trapeza autōn enōpion autōn eis pagida, kai eis antapodosin, kai eis skandalon. » Kai tēn autōn toinyn euphrosynēn eis symphoras metebale, Despota ; kai hois edrasan peripesoien. Trapezan gar tēn euphrosynēn ekalese; tas de timōrias, pagida. Houtō gar kai ho Symmachos hērmēneuse; Genoito hē trapeza autōn emprosthen autōn eis pagida, kai eis timōrian, hōste syllēphthēnai.
"Let their table before them become a snare, and a retribution, and a stumbling block." "Turn their own gladness into misfortunes, Master, and may they fall into what they have done." He called their gladness a "table" and their punishments a "snare." So Symmachus too rendered it: "May their table before them become a snare and a punishment, so that they are caught."
68.24PG 80 80:1407
« Σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν, τοῦ μὴ βλέπειν. › Ἐπάγαγε αὐτοῖς τὸ ζοφῶδες νέφος τῶν συμφορῶν. « Καὶ τὸν νῶτον αὐτῶν διαπαντὸς σύγκαμψον. » Δουλείαν αὐτῶν καταψήφισαι, Δέσποτα ἵνα οἷς ποιοῦσι περιπέσωσιν, εἰς ἐπίπονον ἐργασίαν συγκεκυφότες ἀεί.
« Skotisthētōsan hoi ophthalmoi autōn, tou mē blepein. › Epagage autois to zophōdes nephos tōn symphorōn. « Kai ton nōton autōn diapantos synkampson. » Douleian autōn katapsēphisai, Despota hina hois poiousi peripesōsin, eis epiponon ergasian synkekyphotes aei.
"Let their eyes be darkened so that they do not see." "Bring upon them the gloomy cloud of misfortunes." "And bend their back continually." "Condemn them to slavery, Master, so that they may fall into what they do, always bent over in toilsome labor."
68.25PG 80 80:1407
« Ἔκχεον ἐπ᾿ αὐτοὺς τὴν ὀργήν σου· καὶ ὁ θυμὸς τῆς ὀργῆς σου καταλάβοι αὐτούς. » Πᾶσαν αὐτοῖς, φησὶν, ἐπάφες τὴν τῆς τιμωρίας ὀργὴν, καὶ ταχεῖαν καὶ διαρκῆ ἐπάγαγε συμφοράν. Διὰ γὰρ τοῦ θυμοῦ τὸ ταχὺ δεδήλωκε· τοιοῦτος γὰρ ὁ θυμός · διὰ δὲ τῆς ὀργῆς, τὸ ἐπίμονον · τοιαύτη γὰρ ἡ τῆς ὀργῆς φύσις. Ὁ γὰρ θυμὸς ὀξὺς ἐστι καὶ ὀλιγοχρόνιος, ἡ δὲ ὀργὴ, βραδυτέρα μὲν, μονιμωτέρα δέ. Θυμόν τοίνυν ὀργῆς τὴν ὀξεῖαν καὶ ἐπίμονον ἐκάλεσε τιμωρίαν.
« Ekcheon ep᾿ autous tēn orgēn sou; kai ho thymos tēs orgēs sou katalaboi autous. » Pasan autois, phēsin, epaphes tēn tēs timōrias orgēn, kai tacheian kai diarkē epagage symphoran. Dia gar tou thymou to tachy dedēlōke; toioutos gar ho thymos ; dia de tēs orgēs, to epimonon ; toiautē gar hē tēs orgēs physis. Ho gar thymos oxys esti kai oligochronios, hē de orgē, bradytera men, monimōtera de. Thymon toinyn orgēs tēn oxeian kai epimonon ekalese timōrian.
"Pour out your wrath upon them, and let the anger of your wrath overtake them." "Bring on them," he says, "all the wrath of punishment, and bring a misfortune both swift and lasting." By "anger" he showed the swiftness, for such is anger; by "wrath," the persistence, for such is the nature of wrath. For anger is sharp and short-lived, while wrath is slower but more lasting. So he called punishment both sharp and persistent "the anger of wrath."
68.26PG 80 80:1407
« Γενηθήτω ἡ ἔπαυλις αὐτῶν ἠρημωμένη • καὶ ἐν τοῖς σκηνώμασιν αὐτῶν μὴ ἔστω ὁ κατοικῶν. » Διὰ πάντων δὲ τὴν δικαίαν ψῆφον αἰτεῖ · καὶ οἷς δεδράκασιν ὑποβληθῆναι αὐτοὺς ἱκετεύει. Ἐπειδὴ γὰρ καὶ τὴν Ἱερουσαλήμ, καὶ τὰς ἄλλας τῆς Ἰουδαίας πόλεις πορθήσαντες, ἐρήμους ἀπέφηναν οἱ Χαλδαῖοι, ταῦτα παθεῖν καὶ τὴν αὐτῶν ἱκετεύει πατρίδα · καὶ τετύχηκε τῆς αἰτήσεως. Ἔρημος γὰρ καὶ γέγονε καὶ μεμένηκεν ἡ Βαβυλών, μέχρι καὶ τήμερον · εἰδέναι μέν τοι προσήκει, ὡς ἄπερ ᾔτησαν Ἰουδαῖοι Βαβυλωνίους παθεῖν, δυσσεβείᾳ καὶ πονηρίᾳ κατ᾿ αὐτῶν κεχρημένους, ταῦτα πεπόνθασιν αὐτοὶ, κατὰ τοῦ εὐεργέτου καὶ Σωτῆρος λυττήσαντες. Βαβυλώνιοι μὲν γὰρ αὐτοῖς πικρὰν εἰργάσαντο τὴν τροφὴν· οὐ τοιαὐτην αὐτοῖς δεδωκότες τροφήν· ἀλλὰ τῇ ἐπιπόνῳ δουλείᾳ τὴν ἔμφυτον τῆς τροφῆς ἡδονὴν ἀφελόμενοι. Ἰουδαῖοι δὲ οὐκ ἀδικούμενοι, ἀλλὰ παντοδαπὰς εὐεργεσίας δεχόμενοι, αὐτῷ τῷ εὐεργέτῃ προσήνεγκαν τὴν χολὴν, καὶ αὐτὸ τὸ ὄξος, οἷόν τις ἀμπελὼν ἐπιζήμιος. Οὗ δὴ χάριν ταῖς αὐταῖς ὑπεβλήθησαν τιμωρίαις, καὶ ἐγένετο ἡ τράπεζα αὐτῶν εἰς παγίδα, καὶ εἰς ἀνταπόδοσιν, καὶ εἰς σκάνδαλον. ᾿Αντὶ γὰρ τῆς προτέρας εὐκληρίας δουλείαν κατεψηφίσθησαν· καὶ οἱ ὀφθαλμοὶ δὲ αὐτῶν ἐσκοτίσθησαν, ἰδεῖν τὸ ἀληθινὸν οὐκ ἀνασχόμενοι φῶς, καὶ ὁ νῶτος δὲ αὐτῶν διηνεκῶς τῇ δουλείᾳ καὶ τῇ πενίᾳ συγκέκαμπται, διὰ τὸν γαῦρον αὐχένα, καὶ τὸν σκληρὸν αὐτῶν τράχηλον· καὶ ἡ ἔπαυλις αὐτῶν ἐγένετο ἔρημος, καὶ ἐν τοῖς τῆς Ἱερουσαλήμ σκηνώμασιν οὐδεὶς αὐτῶν κατοικεῖ. Ταῖς οἰκείαις τοίνυν ἀραῖς ὑπεβλήθησαν· καὶ ἃ τοῖς Βαβυλωνίοις ἐπηράσαντο ἀδικούμενοι, ταῦτα πεπόνθασιν ἀδικήσαντες, καὶ ἀχάριστοι περὶ τὸν εὐεργέτην γενόμενοι. Τούτου χάριν καὶ οἱ θεῖοι ἀπόστολοι ταῖς ἐντεῦθεν ἐχρήσαντο μαρτυρίαις, τῆς προφητείας τὸ διπλοῦν ἐπιστάμενοι. ᾿Αλλ' ἐπὶ τὰ συνεχῆ τῆς ἑρμηνείας βαδίσωμεν.
« Genēthētō hē epaulis autōn ērēmōmenē • kai en tois skēnōmasin autōn mē estō ho katoikōn. » Dia pantōn de tēn dikaian psēphon aitei ; kai hois dedrakasin hypoblēthēnai autous hiketeuei. Epeidē gar kai tēn Hierousalēm, kai tas allas tēs Ioudaias poleis porthēsantes, erēmous apephēnan hoi Chaldaioi, tauta pathein kai tēn autōn hiketeuei patrida ; kai tetychēke tēs aitēseōs. Erēmos gar kai gegone kai memenēken hē Babylōn, mechri kai tēmeron ; eidenai men toi prosēkei, hōs aper ę̄tēsan Ioudaioi Babylōnious pathein, dyssebeią kai ponērią kat᾿ autōn kechrēmenous, tauta peponthasin autoi, kata tou euergetou kai Sōtēros lyttēsantes. Babylōnioi men gar autois pikran eirgasanto tēn trophēn; ou toiautēn autois dedōkotes trophēn; alla tę̄ epiponǭ douleią tēn emphyton tēs trophēs hēdonēn aphelomenoi. Ioudaioi de ouk adikoumenoi, alla pantodapas euergesias dechomenoi, autǭ tǭ euergetę̄ prosēnenkan tēn cholēn, kai auto to oxos, hoion tis ampelōn epizēmios. Hou dē charin tais autais hypeblēthēsan timōriais, kai egeneto hē trapeza autōn eis pagida, kai eis antapodosin, kai eis skandalon. ᾿Anti gar tēs proteras euklērias douleian katepsēphisthēsan; kai hoi ophthalmoi de autōn eskotisthēsan, idein to alēthinon ouk anaschomenoi phōs, kai ho nōtos de autōn diēnekōs tę̄ douleią kai tę̄ penią synkekamptai, dia ton gauron auchena, kai ton sklēron autōn trachēlon; kai hē epaulis autōn egeneto erēmos, kai en tois tēs Hierousalēm skēnōmasin oudeis autōn katoikei. Tais oikeiais toinyn arais hypeblēthēsan; kai ha tois Babylōniois epērasanto adikoumenoi, tauta peponthasin adikēsantes, kai acharistoi peri ton euergetēn genomenoi. Toutou charin kai hoi theioi apostoloi tais enteuthen echrēsanto martyriais, tēs prophēteias to diploun epistamenoi. ᾿All' epi ta synechē tēs hermēneias badisōmen.
"Let their homestead be made desolate, and in their tents let there be no one to dwell." Throughout he asks for the just verdict and begs that they be subjected to what they have done. For since the Chaldeans sacked Jerusalem and the other cities of Judea and made them desolate, he begs that their homeland too suffer this; and he obtained his request. For Babylon became desolate and has remained so to this day. One should know, however, that what the Jews asked that the Babylonians suffer, because they had treated them with impiety and wickedness, they themselves suffered when they raged against their benefactor and Savior. For the Babylonians made their food bitter, not by giving them such food, but by taking away the natural pleasure of food through toilsome slavery. But the Jews, not wronged but receiving benefits of every kind, offered the gall to their very benefactor, and the vinegar itself, like a harmful vineyard. For this reason they were subjected to the same punishments, and their table became a snare, a retribution, and a stumbling block. For instead of their former good fortune they were condemned to slavery; their eyes were darkened, since they would not see the true light; their back has been bent continually by slavery and poverty because of their proud neck and their hard neck; their homestead became desolate, and none of them dwells in the tents of Jerusalem. They were subjected to their own curses, and what they prayed against the Babylonians when wronged, they suffered when they did wrong and became ungrateful toward their benefactor. For this reason the divine apostles also used the testimonies from here, knowing the twofold character of the prophecy. But let us go on to the continuation of the interpretation.
68.27PG 80 80:1409
«Ὅτι ὃν σὺ ἐπάταξας, αὐτοὶ κατεδίωξαν · καὶ ἐπὶ τὸ ἄλγος τῶν τραυμάτων μου προσέθηκαν. »› Σὺ μὲν γὰρ, φησὶ, δίκας με τὰ τῆς παρανομίας εἰσπραττόμενος, οἷόν τισι δημίοις παρέδωκας τούτοις οὗτοι δὲ πλείοσί με, ἢ προσέταξας, κακοῖς περιἐβαλον · καὶ ἐπηύξησάν μοι τὴν διὰ τὴν ἁμαρτίαν ὀδύνην. Ταύτην αὐτῶν καὶ ὁ τῶν ὅλων Θεὸς κατηγορεῖ τὴν ὠμότητα, καί φησιν, « Ἐγὼ αὐτοὺς παρἐδωκα εἰς τὰς χεῖράς σου, σὺ δὲ οὐκ ἔδωκας αὐτοῖς ἔλεον· καὶ τὸ τοῦ πρεσβυτέρου ἐβάρυνας τὸν ζυγὸν, καὶ νεώτερον οὐκ ἠλέησας. »
«Hoti hon sy epataxas, autoi katediōxan ; kai epi to algos tōn traumatōn mou prosethēkan. »› Sy men gar, phēsi, dikas me ta tēs paranomias eisprattomenos, hoion tisi dēmiois paredōkas toutois houtoi de pleiosi me, ē prosetaxas, kakois periebalon ; kai epēuxēsan moi tēn dia tēn hamartian odynēn. Tautēn autōn kai ho tōn holōn Theos katēgorei tēn ōmotēta, kai phēsin, « Egō autous paredōka eis tas cheiras sou, sy de ouk edōkas autois eleon; kai to tou presbyterou ebarynas ton zygon, kai neōteron ouk ēleēsas. »
"For they persecuted him whom you struck, and they added to the pain of my wounds." "You," he says, "exacting the penalty of my lawlessness, handed me over to them as to executioners; but they put me in more evils than you commanded and increased the pain I suffer for my sin." The God of all too accuses them of this cruelty and says, "I gave them into your hands, but you showed them no mercy; you made the yoke of the old man heavy and had no pity on the young."
68.28PG 80 80:1409
« Πρόσθες ἀνομίαν ἐπὶ τῇ ἀνομίᾳ αὐτῶν, καὶ μὴ εἰσελθέτωσαν ἐν δικαιοσύνῃ. » Τὴν διὰ τὴν ἁμαρτίαν ἐπαγομένην τιμωρίαν ἀνομίαν ἐκάλεσεν · ἀντὶ τοῦ, Ἐπίθες αὐτοῖς ἀνόμως ζῶσι τιμωρίαν ἀξίαν · καὶ μὴ τύχωσιν ἀγαθῶν ἃ τοῖς δικαίοις εἴωθας ἀπονέμειν. « Ἐξαλειφθήτωσαν ἐκ βίβλου ζώντων · καὶ μετὰ δικαίων μὴ γραφήτωσαν. › Τούτοις ἔοικε τὸ, « Οὐκ ἀναστήσονται ἀσεβεῖς ἐν κρίσει, οὐδὲ ἁμαρτωλοὶ ἐν βουλῇ δικαίων. » Τούτων μέν τοι τῶν βίβλων μέμνηται Δανιήλ. Κριτήριον γὰρ, φησὶν, ἐκάθισε, καὶ βίβλοι ἠνεώχθησαν. Ὁ δὲ λέγει τοιοῦτόν ἐστιν· Ὧν τοῖς ἀνακειμένοις σοι δίδως, μὴ μεταλάχοιεν οὗτοι · μηδὲ τύχοιεν ἀνακλήσεως, ἧς ἡμεῖς, φησὶ, διὰ τὴν σὴν φιλανθρωπίαν τευξόμεθα.
« Prosthes anomian epi tę̄ anomią autōn, kai mē eiselthetōsan en dikaiosynę̄. » Tēn dia tēn hamartian epagomenēn timōrian anomian ekalesen ; anti tou, Epithes autois anomōs zōsi timōrian axian ; kai mē tychōsin agathōn ha tois dikaiois eiōthas aponemein. « Exaleiphthētōsan ek biblou zōntōn ; kai meta dikaiōn mē graphētōsan. › Toutois eoike to, « Ouk anastēsontai asebeis en krisei, oude hamartōloi en boulę̄ dikaiōn. » Toutōn men toi tōn biblōn memnētai Daniēl. Kritērion gar, phēsin, ekathise, kai bibloi ēneōchthēsan. Ho de legei toiouton estin; Hōn tois anakeimenois soi didōs, mē metalachoien houtoi ; mēde tychoien anaklēseōs, hēs hēmeis, phēsi, dia tēn sēn philanthrōpian teuxometha.
"Add lawlessness to their lawlessness, and let them not enter into your righteousness." He called the punishment brought on by sin "lawlessness"; that is, "Lay on those who live lawlessly a fitting punishment, and let them not obtain the good things you usually give to the righteous." "Let them be blotted out of the book of the living and not be written with the righteous." Like this is the verse, "The impious will not rise in judgment, nor sinners in the council of the righteous." Daniel mentions these books: "The court sat," he says, "and books were opened." What he means is this: "Let them not share in what you give to those dedicated to you, nor obtain the recall which we," he says, "shall obtain through your love for humankind."
68.30PG 80 80:1411
« Πτωχὸς καὶ ἀλγῶν εἰμι ἐγώ · ἡ σωτηρία τοῦ προσώπου σου, ὁ Θεὸς, ἀντελάβετό μου. Ἐντεῦθεν λοιπὸν τὴν ἀλλοίωσιν τῶν πραγμάτων προλέγει· καὶ τὴν τῆς δουλείας λύσιν, καὶ τὴν τῶν δορυαλώτων ἐπάνοδον. Διὰ τοῦτο καὶ εἰς τὸ τέλος ὁ ψαλμὸς ἐπιγέγραπται τοῖς ἀλλοιωθησομένοις. Δύο γὰρ ἐδέξαντο ἐναντίας μεταβολάς. Μεταμελείᾳ γὰρ ἐν Βαβυλῶνι χρησάμενοι τὴν προτέραν ἐλευθερίαν ἀπέλαβον · μετὰ δὲ ταῦτα κατὰ τοῦ Δεσπότου λυττήσαντες, παντελεῖ δουλείᾳ κατεδικάσθησαν. ᾿Αμφότερα τοίνυν προλέγει ὁ παρὼν ψαλμός· τὸ δὲ · πτωχὸς καὶ ἀλγῶν εἰμι, τοῦτο σημαίνει· Ἐν πτωχείᾳ με, φησὶν, ἰδὼν, καὶ ἐν πολλαῖς ὀδύναις ἐξεταζόμενον, τῆς σῆς σωτηρίας ἠξίωσας · τούτου δὴ χάριν,
« Ptōchos kai algōn eimi egō ; hē sōtēria tou prosōpou sou, ho Theos, antelabeto mou. Enteuthen loipon tēn alloiōsin tōn pragmatōn prolegei; kai tēn tēs douleias lysin, kai tēn tōn doryalōtōn epanodon. Dia touto kai eis to telos ho psalmos epigegraptai tois alloiōthēsomenois. Dyo gar edexanto enantias metabolas. Metameleią gar en Babylōni chrēsamenoi tēn proteran eleutherian apelabon ; meta de tauta kata tou Despotou lyttēsantes, pantelei douleią katedikasthēsan. ᾿Amphotera toinyn prolegei ho parōn psalmos; to de ; ptōchos kai algōn eimi, touto sēmainei; En ptōcheią me, phēsin, idōn, kai en pollais odynais exetazomenon, tēs sēs sōtērias ēxiōsas ; toutou dē charin,
"I am poor and in pain; the salvation of your face, O God, has upheld me." From here on he foretells the change of affairs, the end of slavery, and the return of the captives. For this reason too the psalm is inscribed "to the end, for those who will be changed." For they underwent two opposite changes. Having repented in Babylon, they recovered their former freedom; but afterward, having raged against the Master, they were condemned to complete slavery. The present psalm foretells both. "I am poor and in pain" means this: "Seeing me in poverty and tried by many pains, you counted me worthy of your salvation." For this reason:
68.31PG 80 80:1411
« Αἰνέσω τὸ ὄνομα τοῦ Θεοῦ μου μετ' ᾠδῆς, μεγαλυνῶ αὐτὸν ἐν αἰνέσει. » Οὐκ ἔσομαι περὶ τὰς εὐεργεσίας ἀγνώμων· ἀλλ᾿ ἀμείψομαι τοῖς ὕμνοις τὰς χάριτας, τῇ διηγήσει τῶν εὐεργεσιῶν τὸ μέγεθος αὐτοῦ τοῖς ἀγνοοῦσι δεικνύς.
« Ainesō to onoma tou Theou mou met' ǭdēs, megalynō auton en ainesei. » Ouk esomai peri tas euergesias agnōmōn; all᾿ ameipsomai tois hymnois tas charitas, tę̄ diēgēsei tōn euergesiōn to megethos autou tois agnoousi deiknys.
"I will praise the name of my God with a song; I will magnify him with praise." "I will not be ungrateful for the benefits, but I will repay the favors with hymns, showing those who do not know it his greatness by recounting his benefits."
68.32PG 80 80:1411
« Καὶ ἀρέσει τῷ Θεῷ μου, ὑπὲρ μόσχον νέον κέρατα ἐκφέροντα, καὶ ὁπλάς. » Θυμηρεστέρα δὲ αὐτῷ ἔσται τῆς αἰνέσεως ἡ θυσία μόσχου νέου καὶ πίονος, ἄρτι μὲν τὰς χηλὰς, ἄρτι δὲ προβαλλομένου τὰ κέρατα. Θρηνῆσαι ἄξιον τὴν Ἰουδαίων παρανομίαν συνιδεῖν οὐ βουλομένων τῆς νομικῆς λατρείας τὸ νηπιῶδες· καί τοι τῶν ἐν Βαβυλῶνι δορυαλώτων, ὑμνεῖν τὸν Θεὸν μετὰ τὴν ἐπάνοδον ὑπισχνουμένων, οὐ θυσίας ἱερατεύειν, ὡς τῆς ὑμνῳδίας θυμηρεστέρας οὔσης Θεῷ. ᾿Αλλὰ τὴν μὲν τούτων κατηγορίαν ἐπὶ τοῦ παρόντος ἐάσωμεν· ἐπὶ δὲ τὴν ἑρμηνείαν βαδίσωμεν.
« Kai aresei tǭ Theǭ mou, hyper moschon neon kerata ekpheronta, kai hoplas. » Thymērestera de autǭ estai tēs aineseōs hē thysia moschou neou kai pionos, arti men tas chēlas, arti de proballomenou ta kerata. Thrēnēsai axion tēn Ioudaiōn paranomian synidein ou boulomenōn tēs nomikēs latreias to nēpiōdes; kai toi tōn en Babylōni doryalōtōn, hymnein ton Theon meta tēn epanodon hypischnoumenōn, ou thysias hierateuein, hōs tēs hymnǭdias thymēresteras ousēs Theǭ. ᾿Alla tēn men toutōn katēgorian epi tou parontos easōmen; epi de tēn hermēneian badisōmen.
"And it will please my God more than a young calf putting forth horns and hoofs." "The sacrifice of praise will be more pleasing to him than a young, fat calf just putting forth its hoofs and horns." It is worth lamenting the lawlessness of the Jews, who will not see the childishness of the worship under the law; and this though the captives in Babylon promised to hymn God after the return, not to offer sacrifices, since hymnody is more pleasing to God. But let us leave the accusation of these for the present and go on to the interpretation.
68.33PG 80 80:1411
« Ἰδέτωσαν πτωχοὶ, καὶ εὐφρανθήτωσαν. » "Απαντες, φησὶν, οἱ τοῖς ὁμοίοις κακοῖς περιπίπτοντες, ἐλπίδος ἀγαθῆς παρ᾿ ἡμῶν λαβέτωσαν πρόφασιν. « Ἐκζητήσατε τὸν Θεὸν, καὶ ζήσεται ἡ ψυχὴ ὑμῶν. » Πρὸς τούτοις παραινεῖ διὰ τῆς εἰς Θεὸν ἐλπίδος καὶ προσευχῆς τὴν σωτηρίαν λαβεῖν.
« Idetōsan ptōchoi, kai euphranthētōsan. » "Apantes, phēsin, hoi tois homoiois kakois peripiptontes, elpidos agathēs par᾿ hēmōn labetōsan prophasin. « Ekzētēsate ton Theon, kai zēsetai hē psychē hymōn. » Pros toutois parainei dia tēs eis Theon elpidos kai proseuchēs tēn sōtērian labein.
"Let the poor see and be glad." "Let all who fall into similar evils," he says, "take from us an occasion for good hope." "Seek God, and your soul will live." Besides this he urges them to obtain salvation through hope in God and prayer.
68.34PG 80 80:1413
« Ὅτι εἰσήκουσε τῶν πενήτων ὁ Κύριος· καὶ τοὺς πεπεδημένους αὐτοῦ οὐκ ἐξουδένωσεν. » Ἐδέξατο γὰρ ἡμῶν τὴν δέησιν, τὴν πενίαν ἰδών · καὶ ἔλυσε τὰ τῆς δουλείας δεσμά. Πεπεδημένους δὲ αὐτοὺς κέκληκεν, ἐπειδὴ αὐτὸς αὐτοὺς εἰς δουλείαν ἐξέδωκεν.
« Hoti eisēkouse tōn penētōn ho Kyrios; kai tous pepedēmenous autou ouk exoudenōsen. » Edexato gar hēmōn tēn deēsin, tēn penian idōn ; kai elyse ta tēs douleias desma. Pepedēmenous de autous keklēken, epeidē autos autous eis douleian exedōken.
"For the Lord heard the needy and did not despise his prisoners." "For he accepted our petition when he saw our poverty, and he loosed the bonds of slavery." He called them his prisoners because he himself had given them over to slavery.
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ι Αἰνεσάτωσαν αὐτὸν οἱ οὐρανοὶ καὶ ἡ γῆ· θάλασσα καὶ πάντα τὰ ἔρποντα ἐν αὐτῇ. » "Ἅπασαν, φησὶ, τὴν κτίσιν εἰς κοινωνίαν τῆς ὑμνῳδίας καλῶ· οὐκ ἀπόχρη γὰρ ἡ ἀνθρωπεία γλῶττα τὰς θείας διηγήσασθαι χάριτας.
i Ainesatōsan auton hoi ouranoi kai hē gē; thalassa kai panta ta erponta en autę̄. » "Hapasan, phēsi, tēn ktisin eis koinōnian tēs hymnǭdias kalō; ouk apochrē gar hē anthrōpeia glōtta tas theias diēgēsasthai charitas.
"Let the heavens and the earth praise him, the sea and all that creep in it." "I call the whole creation to share in the hymnody," he says; "for the human tongue is not enough to recount the divine favors."
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« Ὅτι ὁ Θεὸς σώσει τὴν Σιὼν, καὶ οἰκοδομηθήσονται αἱ πόλεις τῆς Ἰουδαίας. • Τοῦτον δὲ αὐτῷ προσφέρω τὸν ὕμνον, λαμπρὰν ὁρῶν καὶ περιφανῆ τὴν Σιῶν, καὶ τὰς τῆς Ἰουδαίας πόλεις τὰς νῦν ἐρήμους, τὴν προτέραν εὐημερίαν ἀπολαβούσας. Οὕτω τὴν νεουργίαν τῶν πόλεων προθεσπίσας, προαγορεύει καὶ τῶν οἰκητόρων τὸ πλῆθος. « Καὶ κατοικήσουσιν ἐκεῖ, καὶ κληρονομήσουσιν αὐτήν. » Οἱ νῦν, φησὶν, αἰχμάλωτοι, τῆς ἐπανόδου τυχόντες, καὶ τὰς οἰκείας οἰκοδομήσουσι πόλεις, καὶ κατοικήσουσιν ἐν αὐταῖς· οὐκ αὐτοὶ δὲ μόνοι, ἀλλὰ καὶ οἱ τούτων παῖδες καὶ οἱ ἔκγονοι. Τοῦτο γὰρ ἐπήγαγε·
« Hoti ho Theos sōsei tēn Siōn, kai oikodomēthēsontai hai poleis tēs Ioudaias. • Touton de autǭ prospherō ton hymnon, lampran horōn kai periphanē tēn Siōn, kai tas tēs Ioudaias poleis tas nyn erēmous, tēn proteran euēmerian apolabousas. Houtō tēn neourgian tōn poleōn prothespisas, proagoreuei kai tōn oikētorōn to plēthos. « Kai katoikēsousin ekei, kai klēronomēsousin autēn. » Hoi nyn, phēsin, aichmalōtoi, tēs epanodou tychontes, kai tas oikeias oikodomēsousi poleis, kai katoikēsousin en autais; ouk autoi de monoi, alla kai hoi toutōn paides kai hoi ekgonoi. Touto gar epēgage;
"For God will save Zion, and the cities of Judea will be built." "I offer him this hymn seeing Zion bright and glorious, and the cities of Judea, now desolate, recovering their former prosperity." Having thus foretold the renewal of the cities, he also foretells the multitude of inhabitants: "And they will dwell there and inherit it." "Those now captive," he says, "when they obtain the return, will build their own cities and dwell in them; not they alone, but their children and descendants too." For he added:
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« Καὶ τὸ σπέρμα τῶν δούλων σου καθέξουσιν αὐτήν. · Ἐπειδὴ δὲ τῆς κατὰ τοῦ Σωτῆρος ἕνεκα μανίας τὴν παντελῆ πανωλεθρίαν ἔμελλον ὑπομένειν, εἰκότως τὸ ἀκροτελεύτιον τῷ ψαλμῷ τοιοῦτον– ἐπιτέθεικε". « Καὶ οἱ ἀγαπῶντες τὸ ὄνομά σου κατασκηνώσουσιν ἐν αὐτῇ.»-«Οὐ γὰρ πάντες [κατά τὸν θεῖον ᾿Απόστολον] οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραήλ οὐδὲ ὅτι εἰσὶ σπέρμα ᾿Αβραάμ, πάντες τέκνα. › Συμφωνεῖ δὲ τούτοις καὶ τὰ προφητικὰ ῥήματα· «Ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ, ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα σωθήσεται.» Τοῦτο καὶ ὁ μακάριος ἔφη Δαβίδ· « Καί οἱ ἀγαπῶντες τὸ ὄνομά σου κατασκηνώσουσιν ἐν αὐτῇ. » Μετὰ γὰρ τὸν σταυρὸν, καὶ τὴν λύτταν ἐκείνην ἐξηλάθησαν μὲν οἱ κύνες ἐκεῖνοι · οἱ δὲ ἀγαπῶντες αὐτὸν, ἐν τῇ Σιὼν κατεσκήνωσαν, τὴν τῆς αἰνέσεως αὐτῷ θυσίαν προσφέροντες.
« Kai to sperma tōn doulōn sou kathexousin autēn. ; Epeidē de tēs kata tou Sōtēros heneka manias tēn pantelē panōlethrian emellon hypomenein, eikotōs to akroteleution tǭ psalmǭ toiouton– epitetheike". « Kai hoi agapōntes to onoma sou kataskēnōsousin en autę̄.»-«Ou gar pantes [kata ton theion ᾿Apostolon] hoi ex Israēl, houtoi Israēl oude hoti eisi sperma ᾿Abraam, pantes tekna. › Symphōnei de toutois kai ta prophētika rhēmata; «Ean ę̄ ho arithmos tōn huiōn Israēl, hōs hē ammos tēs thalassēs, to kataleimma sōthēsetai.» Touto kai ho makarios ephē Dabid; « Kai hoi agapōntes to onoma sou kataskēnōsousin en autę̄. » Meta gar ton stauron, kai tēn lyttan ekeinēn exēlathēsan men hoi kynes ekeinoi ; hoi de agapōntes auton, en tę̄ Siōn kateskēnōsan, tēn tēs aineseōs autǭ thysian prospherontes.
"And the seed of your servants will possess it." But since because of their madness against the Savior they were going to suffer utter destruction, he rightly put such an ending to the psalm: "And those who love your name will dwell in it." "For not all [according to the divine apostle] who are from Israel are Israel, nor are all children because they are the seed of Abraham." The prophetic words agree with these: "Though the number of the sons of Israel be as the sand of the sea, the remnant will be saved." The blessed David too said this: "And those who love your name will dwell in it." For after the cross and that frenzy, those dogs were driven out, while those who love him dwelt in Zion, offering him the sacrifice of praise.
Chapter 69
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«Εἰς τὸ τέλος, τῷ Δαβὶδ, εἰς ἀνάμνησιν, εἰς τὸ σῶσαί με Κύριον. » Τοῦτο δὲ ἐν ἐνίοις ἀντιγράφοις εὗρον · οὔτε δὲ παρὰ τῷ Ἑβραίῳ, οὔτε παρὰ τοῖς ἄλλοις ἑρμηνευταῖς. Συμβαίνει δὲ ὅμως τῇ τοῦ ψαλμοῦ διανοίᾳ· σωτηρίαν γὰρ ὁ προφήτης αἰτεῖ, καὶ τῶν πολεμούντων ἀπαλλαγήν. Εἴρηκε δὲ τὸν ψαλμὸν ὁ μακάριος Δαβίδ, ὑπὸ τοῦ ᾿Αβεσσαλώμ διωκόμενος · εἰκότως δὲ καὶ τὸ εἰς ἀνάμνησιν τῇ ἐπιγραφῇ πρόσκειται· ἡ γὰρ μνήμη τῆς ἁμαρτίας αὐτὸν ἐκέντει τῶν πολεμίων σφοδρότερον. διόπερ βοᾷ
«Eis to telos, tǭ Dabid, eis anamnēsin, eis to sōsai me Kyrion. » Touto de en eniois antigraphois heuron ; oute de para tǭ Hebraiǭ, oute para tois allois hermēneutais. Symbainei de homōs tę̄ tou psalmou dianoią; sōtērian gar ho prophētēs aitei, kai tōn polemountōn apallagēn. Eirēke de ton psalmon ho makarios Dabid, hypo tou ᾿Abessalōm diōkomenos ; eikotōs de kai to eis anamnēsin tę̄ epigraphę̄ proskeitai; hē gar mnēmē tēs hamartias auton ekentei tōn polemiōn sphodroteron. dioper boą
"To the end; of David; for a remembrance; that the Lord may save me." This I found in some copies, but neither in the Hebrew nor in the other translators. Yet it agrees with the sense of the psalm; for the prophet asks for salvation and deliverance from those making war on him. The blessed David spoke the psalm when he was being pursued by Absalom. And "for a remembrance" is rightly added to the title; for the memory of his sin stung him more sharply than the enemies. So he cries:
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« Ὁ Θεὸς, εἰς τὴν βοήθειαν μου πρόσχες Κύριε , εἰς τὸ βοηθῆσαί μοι σπεῦσον. » Πολλαῖς, φησὶ, καὶ παντοδαπαῖς περικλύζομαι συμφοραῖς· οὗ δὴ χάριν ταχεῖαν αἰτῶ παρασχεθῆναί μοι τὴν βοήθειαν.
« Ho Theos, eis tēn boētheian mou prosches Kyrie , eis to boēthēsai moi speuson. » Pollais, phēsi, kai pantodapais periklyzomai symphorais; hou dē charin tacheian aitō paraschethēnai moi tēn boētheian.
"O God, attend to my help; Lord, make haste to help me." "I am flooded with many misfortunes of every kind," he says; "for this reason I ask that help be given me quickly."
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« Αἰσχυνθήτωσαν καὶ ἐντραπήτωσαν οἱ ζητοῦντες τὴν ψυχήν μου. » Διαμάρτοιεν, φησὶν , οἱ τῆς ἐμῆς σφαγῆς ἐφιέμενοι, καὶ τὴν ἐντεῦθεν αἰσχύνην καρπώσαιντο. « ᾿Αποστραφήτωσαν εἰς τὰ ὀπίσω· καὶ καταισχυνθήτωσαν οἱ βουλόμενοί μοι κακά. » [ ᾿Αντὶ τοῦ, οὐ μόνον τῇ γῇ παραδοθήσονται, ἀλλὰ καὶ μετ' αἰσχύνης τόνδε τὸν βίον ὑπεξέλθωσιν οἱ κατατυρεύσαντες κατὰ τῶν εὐσεβῶς βιοτευόντων τὰ δεινά· τοῦτο γὰρ καὶ διὰ τῶν ἑξῆς λέγει.
« Aischynthētōsan kai entrapētōsan hoi zētountes tēn psychēn mou. » Diamartoien, phēsin , hoi tēs emēs sphagēs ephiemenoi, kai tēn enteuthen aischynēn karpōsainto. « ᾿Apostraphētōsan eis ta opisō; kai kataischynthētōsan hoi boulomenoi moi kaka. » [ ᾿Anti tou, ou monon tę̄ gę̄ paradothēsontai, alla kai met' aischynēs tonde ton bion hypexelthōsin hoi katatyreusantes kata tōn eusebōs bioteuontōn ta deina; touto gar kai dia tōn hexēs legei.
"Let those who seek my soul be ashamed and confounded." "May those who long to slaughter me fail," he says, "and reap shame from it." "Let those who wish me evil be turned back and put to shame." [That is, not only will they be given to the earth, but those who plotted terrible things against those who live piously will also depart this life in shame. For he says this through what follows as well.]
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« ᾿Αποστραφήτωσαν παραυτίκα αἰσχυνόμενοι οἱ λέγοντές μοι, Εύγε, εὖγε. » Πρὸς δὲ τούτοις καὶ οἱ τοῖς ἐμοῖς κακοῖς ἐφηδόμενοι, τράποιντο εἰς φυγὴν μετ' αἰσχύνης, τὴν ἐμὴν ὁρῶντες μεταβολήν.
« ᾿Apostraphētōsan parautika aischynomenoi hoi legontes moi, Euge, euge. » Pros de toutois kai hoi tois emois kakois ephēdomenoi, trapointo eis phygēn met' aischynēs, tēn emēn horōntes metabolēn.
"Let those who say to me, 'Good, good!' be turned back at once in shame." "Besides these, may those who gloat over my evils be put to flight in shame, seeing my change of fortune."
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« ᾿Αγαλλιάσθωσαν καὶ εὐφρανθήτωσαν ἐπὶ σοὶ πάντες οἱ ζητοῦντές σε, ὁ Θεός · καὶ λεγέτωσαν διαπαντὸς, Μεγαλυνθήτω ὁ Θεὸς, ἀγαπῶντες τὸ σωτήριόν σου. » Τὸ Κύριος οὐ κεῖται ἐν τῷ Ἐξαπλῷ. Θυμηδίας ἁπάσης, φησὶ, τοὺς σοὺς ἔμπλησον ἐραστάς · ἵνα σου τὰς εὐεργεσίας ὑμνοῦντες χορεύσωσιν.
« ᾿Agalliasthōsan kai euphranthētōsan epi soi pantes hoi zētountes se, ho Theos ; kai legetōsan diapantos, Megalynthētō ho Theos, agapōntes to sōtērion sou. » To Kyrios ou keitai en tǭ Exaplǭ. Thymēdias hapasēs, phēsi, tous sous emplēson erastas ; hina sou tas euergesias hymnountes choreusōsin.
"Let all who seek you rejoice and be glad in you, O God; and let those who love your salvation say continually, 'Let God be magnified.'" The word "Lord" is not in the Hexapla. "Fill your lovers with every gladness," he says, "so that they may dance hymning your benefits."
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· Ἐγὼ δὲ πτωχός εἰμι καὶ πένης, ὁ Θεὸς, βοήθησόν μοι . • Ἀντὶ τοῦ, Τῆς τῶν προειρημένων δικαιοσύνης ἐστέρημαι, καὶ πτωχείᾳ συζῶν τῆς ἀρετῆς οὐκ ἔχω τὸν πλοῦτον. » Βοηθός μου καὶ ῥύστης μου εἶ σύ. » Τῆς σῆς γὰρ προμηθείας τετύχηκα. «Κύριε , μὴ χρονίσῃς.» Επάρκεσον ὅτι τάχιστα, καὶ μὴ ἀναβάλῃ τὴν αἴτησιν. [ Περὶ τούτου γὰρ οὐ μόνον ὁ Δαβὶδ ἀντιβολεῖ, ἀλλὰ καὶ ἅπας ὁ τῶν ἁγίων χορός.]
; Egō de ptōchos eimi kai penēs, ho Theos, boēthēson moi . • Anti tou, Tēs tōn proeirēmenōn dikaiosynēs esterēmai, kai ptōcheią syzōn tēs aretēs ouk echō ton plouton. » Boēthos mou kai rhystēs mou ei sy. » Tēs sēs gar promētheias tetychēka. «Kyrie , mē chronisę̄s.» Eparkeson hoti tachista, kai mē anabalę̄ tēn aitēsin. [ Peri toutou gar ou monon ho Dabid antibolei, alla kai hapas ho tōn hagiōn choros.]
"But I am poor and needy; O God, help me." That is, "I am deprived of the righteousness of those mentioned before, and living in poverty I do not have the wealth of virtue." "You are my helper and my deliverer." "For I have obtained your providence." "Lord, do not delay." "Help me as quickly as possible, and do not put off the request." [For not only David entreats about this, but the whole chorus of the saints.]
Chapter 70
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• Τῷ Δαβίδ ψαλμός· τῶν υἱῶν Ἰωναδάβ, καὶ τῶν πρῶτον αἰχμαλωτισθέντων · ἀνεπίγραφος παρ' Ἑβραίοις. » Ωμολόγησε καὶ αὐτὸς ὁ τὴν ἐπιγραφὴν ποιησάμενος, μὴ εὑρηκέναι ταύτην παρὰ τῷ Ἑβραίῳ, ἀλλ᾿ αὐτὸς αὐτὴν τεθεικέναι. Ἰστέον μέν τοι, ὡς οὐ τοῦ Ἰωναδὰβ υἱοὶ οἱ πρῶτοι ᾐχμαλωτίσθησαν· ὁ γὰρ μακάριος Ἱερεμίας οἶνον αὐτοῖς προσενέγκαι ὑπὸ τοῦ Θεοῦ προσετάχθη εἰς ἔλεγχον τῆς Ἰουδαίων παρανομίας. Ἐκείνων δὲ πιεῖν μὴ βουληθέντων διὰ τὰς τῶν προγόνων ὑποθήκας, κατηγόρησε λοιπὸν τῆς Ἰουδαίων ἀπειθείας ὁ προφήτης · ὡς ἐκείνων ἀνθρωπίνας ἐντολὰς φυλαττόντων, τούτων δὲ τὰς θείας παραβαινόντων της νομοθεσίας. Εἴρηται δὲ ὁ ψαλμὸς ἐκ προσώπου τῶν εἰς Βαβυλῶνα μεταναστάντων, τῆς ἐπανόδου γλιχομένων, καὶ τὴν τῆς δουλείας ποθούντων ἀπαλλαγήν· γέγραφε δὲ αὐτὸν ὁ μακάριος Δαβίδ, τῷ τῶν εὐσεβεστέρων τάγματι προσαρμόσας τοὺς λόγους. [ Καὶ μάλιστα τοῖς υἱοῖς τῆς χάριτος προλέγει ἀπαλλαττομένοις τῆς τῶν εἰδώλων μυσαρᾶς δουλείας, δεχομένοις προμήθειαν. ] Χριστῷ δὲ τῷ Θεῷ πιστεύουσιν καὶ τὴν παρ᾿ αὐτοῦ « Ἐπὶ σοὶ, Κύριε, ἤλπισα, μὴ καταισχυνθείην εἰς τὸν αἰῶνα. › Μὴ διαμάρτω, φησὶ, τῆς ἐλπίδος, τὴν σὴν προσμένων ἐπικουρίαν· μηδὲ ἐπὶ πλεῖστον ἐπονείδιστος γένωμαι. Ἐκεῖνοι μὲν περὶ τῶν ἀνδραποδισάντων αὐτοὺς, οὗτοι δὲ περὶ τῶν πονηρῶν δαιμόνων ταύτην τὴν ἱκετείαν προσφέρουσιν.]
• Tǭ Dabid psalmos; tōn huiōn Iōnadab, kai tōn prōton aichmalōtisthentōn ; anepigraphos par' Hebraiois. » Ōmologēse kai autos ho tēn epigraphēn poiēsamenos, mē heurēkenai tautēn para tǭ Hebraiǭ, all᾿ autos autēn tetheikenai. Isteon men toi, hōs ou tou Iōnadab huioi hoi prōtoi ę̄chmalōtisthēsan; ho gar makarios Hieremias oinon autois prosenenkai hypo tou Theou prosetachthē eis elenchon tēs Ioudaiōn paranomias. Ekeinōn de piein mē boulēthentōn dia tas tōn progonōn hypothēkas, katēgorēse loipon tēs Ioudaiōn apeitheias ho prophētēs ; hōs ekeinōn anthrōpinas entolas phylattontōn, toutōn de tas theias parabainontōn tēs nomothesias. Eirētai de ho psalmos ek prosōpou tōn eis Babylōna metanastantōn, tēs epanodou glichomenōn, kai tēn tēs douleias pothountōn apallagēn; gegraphe de auton ho makarios Dabid, tǭ tōn eusebesterōn tagmati prosarmosas tous logous. [ Kai malista tois huiois tēs charitos prolegei apallattomenois tēs tōn eidōlōn mysaras douleias, dechomenois promētheian. ] Christǭ de tǭ Theǭ pisteuousin kai tēn par᾿ autou « Epi soi, Kyrie, ēlpisa, mē kataischyntheiēn eis ton aiōna. › Mē diamartō, phēsi, tēs elpidos, tēn sēn prosmenōn epikourian; mēde epi pleiston eponeidistos genōmai. Ekeinoi men peri tōn andrapodisantōn autous, houtoi de peri tōn ponērōn daimonōn tautēn tēn hiketeian prospherousin.]
"Of David, a psalm; of the sons of Jonadab and of those first taken captive; untitled among the Hebrews." The one who made the title himself admitted that he did not find it in the Hebrew but put it there himself. One should know, however, that the sons of Jonadab were not the first to be taken captive. For the blessed Jeremiah was commanded by God to offer them wine to expose the lawlessness of the Jews. When they refused to drink because of their forefathers' instructions, the prophet then accused the disobedience of the Jews, since those men kept human commandments while these transgressed the divine legislation. The psalm is spoken in the person of those deported to Babylon, longing for the return and yearning for release from slavery; the blessed David wrote it, fitting the words to the rank of the more pious. [And especially he foretells for the sons of grace, who are freed from the foul slavery of idols, believe in Christ God, and receive providence from him.] "In you, O Lord, I have hoped; let me never be put to shame." "Let me not fail in my hope," he says, "waiting for your help; nor let me become a reproach for very long." [Those offer this supplication about those who enslaved them, these about the evil demons.]
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· Ἐν τῇ δικαιοσύνῃ σου ῥῦσαί με, καὶ ἐξελοῦ με. » Κρῖναί σε παρακαλῶ Βαβυλωνίοις κάμοὶ, καὶ δικαίως κατ' ἐκείνων τὴν ψῆφον ἐξενεγκεῖν · οὕτω γὰρ κἀγὼ τῆς ἐκείνων δουλείας ἀπαλλαγήσομαι. • Κλίνον πρός με τὸ οὖς σου, καὶ σῶσόν με. Γενοῦ μοι εἰς Θεὸν ὑπερασπιστὴν, καὶ εἰς τόπον όχυρὸν τοῦ σῶσαί με· ὅτι στερέωμά μου καὶ καταφυγή μου εἱ σύ. » Σὲ πρόμαχον ἔχω, καὶ περίβολον ὀχυρὸν, καὶ ἔρυμα ἀσφαλές · εὐμενῶς μου τοίνυν δέξαι τὴν ἱκετείαν. [Καθάπερ δὲ ἀνωτέρω εἰρήκαμεν, ἐξ ἀμφοτέρων τῶν ἄλλων εἴρηται ταῦτα, καὶ τῶν ἐφεξῆς μέχρι τοῦ παρόντος καὶ παντὸς τοῦ βίου ἐκκλινόντων ἀπὸ κακοῦ, καὶ τοῖς ἀγαθοῖς κολλωμένων· τοῦτο γὰρ θέλει εἰπεῖν διὰ τῶν ἑξῆς.]
; En tę̄ dikaiosynę̄ sou rhysai me, kai exelou me. » Krinai se parakalō Babylōniois kamoi, kai dikaiōs kat' ekeinōn tēn psēphon exenenkein ; houtō gar kagō tēs ekeinōn douleias apallagēsomai. • Klinon pros me to ous sou, kai sōson me. Genou moi eis Theon hyperaspistēn, kai eis topon ochyron tou sōsai me; hoti stereōma mou kai kataphygē mou hei sy. » Se promachon echō, kai peribolon ochyron, kai eryma asphales ; eumenōs mou toinyn dexai tēn hiketeian. [Kathaper de anōterō eirēkamen, ex amphoterōn tōn allōn eirētai tauta, kai tōn ephexēs mechri tou parontos kai pantos tou biou ekklinontōn apo kakou, kai tois agathois kollōmenōn; touto gar thelei eipein dia tōn hexēs.]
"In your righteousness rescue me and deliver me." "I beg you to judge between the Babylonians and me and to bring your verdict against them justly; for so I too shall be freed from slavery to them." "Incline your ear to me and save me. Be to me a God who protects and a strong place to save me, for you are my strength and my refuge." "I have you as my champion, a strong wall, and a secure fortress; receive my supplication kindly, then." [As we said above, these words are spoken by both groups, and by those in succession down to the present who all their life turn away from evil and cling to good; for this is what he means by what follows.]
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«Ὁ Θεός μου, ῥῦσαί με ἐκ χειρὸς ἁμαρτωλοῦ, ἐκ χειρὸς παρανομοῦντος καὶ ἀδικοῦντος. » ἵκετεύω σε, Δέσποτα, τῆς τῶν πονηρίᾳ καὶ δυσσεβείᾳ συζώντων ἐλευθερῶσαί με δυναστείας.
«Ho Theos mou, rhysai me ek cheiros hamartōlou, ek cheiros paranomountos kai adikountos. » hiketeuō se, Despota, tēs tōn ponērią kai dyssebeią syzōntōn eleutherōsai me dynasteias.
"My God, rescue me from the hand of the sinner, from the hand of the lawbreaker and wrongdoer." "I beg you, Master, to free me from the power of those who live with wickedness and impiety."
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« Ὅτι σὺ ἡ ὑπομονή μου, Κύριε, Κύριε, ἡ ἐλπίς μου ἐκ νεότητός μου. » [Ὁ μὲν πρῶτος λαὸς] Νεότητα καλεῖ τὸν ἐπὶ τοῦ μεγάλου Μωσέως χρόνον, ὅτε καὶ τῆς ἐλευθερίας ἀπήλαυσαν, ἐπὶ πλεῖστον Αἰγυπτίοις δεδουλευκότες χρόνον. Ἐξ ἐκείνου, φησὶν, εἰς σὲ τὰς ἐλπίδας ἔσχον, καὶ τὴν σην προσμένω βοήθειαν. [Ὁ δὲ νέος λαὸς νεότητα λέγει ἧς τετύχηκε νεουργίας διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας.] Ἐπὶ σὲ ἐπεστηρίχθην ἀπὸ γαστρός· ἐκ κοιλίας μητρός μου σὺ εἶ μου σκεπαστής". » Γέννησιν καὶ τόκον καλεῖ τὴν ἐξ Αἰγύπτου ἔξοδον. Τοῦτο δὲ καὶ ὁ τῶν ὅλων Θεὸς τὸ διὰ τοῦ θειοτάτου Ἰεζεκιήλ διδάσκει. Διελέγχων γὰρ τῆς Ἱερουσαλήμ τὴν ἀσέβειαν, εἶτα εἰρηκώς · « Ὁ πατήρ σου Αμοῤῥαῖος, καὶ ἡ μήτηρ σου Χετταία, » ἐπήγαγεν «Ἡ ἡμέρᾳ ἐτέχθης, ὁ ὀμφαλός σου οὐ περιετμήθη, καὶ ἁλὶ οὐχ ἡλίσθης, καὶ ὕδατι οὐκ ἐλούσθης εἰς σωτηρίαν.» Ἐπειδὴ γὰρ ὁ ὁμφαλὸς οἷόν τις ῥίζα βρέφους ἐστί · δι᾽ ἐκείνου γὰρ αὔξεται καὶ τρέφεται· ὁ δὲ Ἰσραήλ, καὶ μετὰ τὴν ἐξ Αἰγύπτου ἔξοδον, ἔμφυτον ἔσχε τὴν Αἰγυπτίων ἀσέβειαν, εἰκότως ἔφη· · Ὁ ὀμφαλός σου οὐ περιετμήθη» ὅτι, φησὶν, ἐκ τῆς μητρώας νηδύος τὴν τροφὴν ἱἕλκεις, καὶ τοῖς προτέροις ἐπιμένεις ἐπιτηδεύμασιν. Ἡ τῶν εὐσεβεστέρων τοίνυν συμμορία τὸν Θεὸν ἱκετεύουσα λέγει· Ὅτι ἄνωθεν, καὶ ἐξ ἀρχῆς, τὴν σὴν ἔσχον ἐλπίδα· « Ἐν σοὶ ἡ ὕμνησίς μου διαπαντός. » Σὲ ὑμνῶν καὶ δοξάζων διατελῶ, καὶ διὰ τῆς σῆς προνοίας ἐγενόμην περίβλεπτος.
« Hoti sy hē hypomonē mou, Kyrie, Kyrie, hē elpis mou ek neotētos mou. » [Ho men prōtos laos] Neotēta kalei ton epi tou megalou Mōseōs chronon, hote kai tēs eleutherias apēlausan, epi pleiston Aigyptiois dedouleukotes chronon. Ex ekeinou, phēsin, eis se tas elpidas eschon, kai tēn sēn prosmenō boētheian. [Ho de neos laos neotēta legei hēs tetychēke neourgias dia tēs tou loutrou palingenesias.] Epi se epestērichthēn apo gastros; ek koilias mētros mou sy ei mou skepastēs". » Gennēsin kai tokon kalei tēn ex Aigyptou exodon. Touto de kai ho tōn holōn Theos to dia tou theiotatou Iezekiēl didaskei. Dielenchōn gar tēs Hierousalēm tēn asebeian, eita eirēkōs ; « Ho patēr sou Amorrhaios, kai hē mētēr sou Chettaia, » epēgagen «Hē hēmerą etechthēs, ho omphalos sou ou perietmēthē, kai hali ouch hēlisthēs, kai hydati ouk elousthēs eis sōtērian.» Epeidē gar ho homphalos hoion tis rhiza brephous esti ; di᾽ ekeinou gar auxetai kai trephetai; ho de Israēl, kai meta tēn ex Aigyptou exodon, emphyton esche tēn Aigyptiōn asebeian, eikotōs ephē; ; Ho omphalos sou ou perietmēthē» hoti, phēsin, ek tēs mētrōas nēdyos tēn trophēn hielkeis, kai tois proterois epimeneis epitēdeumasin. Hē tōn eusebesterōn toinyn symmoria ton Theon hiketeuousa legei; Hoti anōthen, kai ex archēs, tēn sēn eschon elpida; « En soi hē hymnēsis mou diapantos. » Se hymnōn kai doxazōn diatelō, kai dia tēs sēs pronoias egenomēn peribleptos.
"For you are my patience, O Lord; Lord, my hope from my youth." [The first people] calls "youth" the time of the great Moses, when they enjoyed freedom after serving the Egyptians for a very long time. "From then," he says, "I placed my hopes in you, and I wait for your help." [But the new people calls "youth" the renewal it obtained through the washing of rebirth.] "On you I have leaned from the womb; from my mother's belly you are my protector." He calls the exodus from Egypt birth and delivery. The God of all too teaches this through the most divine Ezekiel. For in exposing Jerusalem's impiety, having said, "Your father was an Amorite and your mother a Hittite," he added, "On the day you were born, your navel was not cut, and you were not rubbed with salt or washed with water for salvation." Since the navel is like the root of the infant (for through it the infant grows and is fed), and Israel even after the exodus from Egypt kept the impiety of the Egyptians as something inborn, he rightly said, "Your navel was not cut"; that is, "You draw nourishment from your mother's womb and persist in your former practices." The band of the more pious, then, entreating God, says: "From of old and from the beginning I have had hope in you." "My hymn is in you always." "I go on hymning and glorifying you, and through your providence I became renowned."
70.7PG 80 80:1419
«Ὡσεὶ τέρας ἐγενήθην τοῖς πολλοῖς. » ᾿Αλλὰ μετ' ἐκείνην τὴν περιφάνειαν, πολλὴν ἐδεξάμην τὴν μεταβολήν · ὡς τέρας τι καὶ σημεῖον τοῖς πολλοῖς νομισθῆναι τὰ κατ᾿ ἐμέ. « Καὶ σὺ βοηθός μου κραταιός. » Αλλ' ὅμως ἐγὼ τὴν σὴν προσμένω βοήθειαν.
«Hōsei teras egenēthēn tois pollois. » ᾿Alla met' ekeinēn tēn periphaneian, pollēn edexamēn tēn metabolēn ; hōs teras ti kai sēmeion tois pollois nomisthēnai ta kat᾿ eme. « Kai sy boēthos mou krataios. » All' homōs egō tēn sēn prosmenō boētheian.
"I became as a portent to many." "But after that renown I underwent a great change, so that my circumstances were thought by many a kind of portent and sign." "And you are my strong helper." "Yet I await your help."
70.8PG 80 80:1421
« Πληρωθήτω τὸ στόμα μου αἰνέσεως· ὅπως ὑμνήσω τὴν δόξαν σου, ὅλην τὴν ἡμέραν τὴν μεγαλοπρέπειάν σου. » Μεταβαλὼν τοίνυν τὴν ἐπικειμένην μοι δυσκληρίαν, κίνησον εἰς ὑμνῳδίαν τὴν γλῶτταν· ὅπως ἂν ἀεί σοι τὸν ὕμνον προσφέροιμι. Τὸ γὰρ ὅλην τὴν ἡμέραν, καθ' ἑκάστην ἡμέραν ὁ Σύμμαχος εἴρηκε.
« Plērōthētō to stoma mou aineseōs; hopōs hymnēsō tēn doxan sou, holēn tēn hēmeran tēn megaloprepeian sou. » Metabalōn toinyn tēn epikeimenēn moi dysklērian, kinēson eis hymnǭdian tēn glōttan; hopōs an aei soi ton hymnon prospheroimi. To gar holēn tēn hēmeran, kath' hekastēn hēmeran ho Symmachos eirēke.
"Let my mouth be filled with praise, that I may hymn your glory, your majesty all the day." "Change, then, the misfortune lying on me and move my tongue to hymnody, so that I may always offer you the hymn." For "all the day" Symmachus said "every day."
70.9PG 80 80:1421
« Μὴ ἀπορρίψῃς με εἰς καιρὸν γήρως· ἐν τῷ ἐκλείπειν τὴν ἰσχύν μου, μὴ ἐγκαταλίπῃς με. » Ἧς ἐν νεότητι προνοίας ἀπέλαβον, ἀπολαῦσαι καὶ νῦν ἱκετεύω· καὶ μὴ γυμνωθῆναι τῆς σῆς κηδεμονίας ἐν αὐτῷ τῷ γήρᾳ παρακαλῶ. Ἐπειδὴ γὰρ νεότητα τὴν ἐξ Αἰγύπτου προσηγόρευσεν ἕξοδον, γῆρας ἐκάλεσε τὸν τῆς αἰχμαλωσίας καιρόν· ὡς πλείστου χρόνου διαδραμόντος ἐν μέσῳ.
« Mē aporripsę̄s me eis kairon gērōs; en tǭ ekleipein tēn ischyn mou, mē enkatalipę̄s me. » Hēs en neotēti pronoias apelabon, apolausai kai nyn hiketeuō; kai mē gymnōthēnai tēs sēs kēdemonias en autǭ tǭ gērą parakalō. Epeidē gar neotēta tēn ex Aigyptou prosēgoreusen hexodon, gēras ekalese ton tēs aichmalōsias kairon; hōs pleistou chronou diadramontos en mesǭ.
"Do not cast me off in the time of old age; when my strength fails, do not forsake me." "The providence I received in youth I beg to enjoy now as well, and I ask not to be stripped of your care in old age itself." For since he called the exodus from Egypt "youth," he called the time of the captivity "old age," since a very long time had passed in between.
70.10PG 80 80:1421
« Ὅτι εἶπὸν οἱ ἐχθροί μου ἐμοὶ, καὶ οἱ φυλάσσοντες τὴν ψυχήν μου, ἐβουλεύσαντο ἐπὶ τὸ αὐτὸ, λέγοντες· Ὁ Θεὸς ἐγκατέλιπεν αὐτόν· καταδιώξατε καὶ καταλαβετε αὐτὸν, ὅτι οὐκ ἔστιν ὁ ῥυόμενος. » ῞Απαντες, φησὶν, οἱ δυσμενεῖς ταῖς ἐμαῖς ἐπεμβαίνουσι συμφοραῖς, καὶ παντοδαποῖς κακοῖς περιβάλλουσιν, ἔρημόν με τῆς σῆς κηδεμονίας ὁρῶντες, καὶ τοπάζοντές με παντελῶς παρεωρᾶσθαι, καὶ μηκέτι τῆς σῆς με τεύξεσθαι προμηθείας. Οὗ δὴ χάριν ἀντιβολῶ •
« Hoti eipon hoi echthroi mou emoi, kai hoi phylassontes tēn psychēn mou, ebouleusanto epi to auto, legontes; Ho Theos enkatelipen auton; katadiōxate kai katalabete auton, hoti ouk estin ho rhyomenos. » ῾Apantes, phēsin, hoi dysmeneis tais emais epembainousi symphorais, kai pantodapois kakois periballousin, erēmon me tēs sēs kēdemonias horōntes, kai topazontes me pantelōs pareōrasthai, kai mēketi tēs sēs me teuxesthai promētheias. Hou dē charin antibolō •
"For my enemies spoke against me, and those who watch for my soul took counsel together, saying, 'God has forsaken him; pursue and seize him, for there is no one to rescue.'" "All the enemies," he says, "trample on my misfortunes and surround me with evils of every kind, seeing me bereft of your care and guessing that I have been utterly overlooked and will no longer obtain your providence." For this reason I entreat:
70.12PG 80 80:1421
« ῾Ο Θεός μου, μὴ μακρύνῃς ἀπ᾿ ἐμοῦ· ὁ Θεός μου, εἰς τὴν βοήθειάν μου πρόσχες.» Ταχεῖάν μοι τὴν σὴν παράσχου ῥοπήν· καὶ μή με πόρρω τῆς σῆς καταστήσῃς κηδεμονίας. Μακρυνθῆναι δὲ αὐτοῦ, οὐ τὴν οὐσίαν λέγει τοῦ Θεοῦ· πανταχοῦ γὰρ πάρεστι, καὶ τοῖς πᾶσι παρίσταται· ἀλλὰ τὴν πρόνοιαν, καὶ τὴν τῆς βοηθείας ἐνέργειὰν.
« ῾O Theos mou, mē makrynę̄s ap᾿ emou; ho Theos mou, eis tēn boētheian mou prosches.» Tacheian moi tēn sēn paraschou rhopēn; kai mē me porrō tēs sēs katastēsę̄s kēdemonias. Makrynthēnai de autou, ou tēn ousian legei tou Theou; pantachou gar paresti, kai tois pasi paristatai; alla tēn pronoian, kai tēn tēs boētheias energeian.
"My God, do not be far from me; my God, attend to my help." "Give me your aid quickly, and do not put me far from your care." By being far from him he does not mean God's essence, for he is present everywhere and stands by all; but his providence and the working of his help.
70.13PG 80 80:1421
« Αἰσχυνθήτωσαν καὶ ἐκλιπέτωσαν οἱ ἐνδιαβάλλοντες τὴν ψυχήν μου. » Ὁ δὲ Σύμμαχος οὕτως· Καταισχυνθήτωσαν καὶ ἀναλωθήτωσαν οἱ ἀντικείμενοι τῇ ψυχῇ μου. Διαμάρτοιεν τῶν οἰκείων ἐγχειρημάτων, καὶ τὴν ἐντεῦθεν αἰσχύνην καρπώσαιντο· καὶ φροῦδοι γένοιντο, ἀδίκως τὸν ἐμὸν τεκταίνοντες ὄλεθρον. « Περιβαλέσθωσαν αἰσχύνην και ἐντροπὴν οἱ ζητοῦντες τὰ κακά μοι. » Ἐπονείδιστοι γένοιντο καὶ καταγέλαστοι οἱ παντοδαποῖς με κακοῖς περιβάλλοντες.
« Aischynthētōsan kai eklipetōsan hoi endiaballontes tēn psychēn mou. » Ho de Symmachos houtōs; Kataischynthētōsan kai analōthētōsan hoi antikeimenoi tę̄ psychę̄ mou. Diamartoien tōn oikeiōn encheirēmatōn, kai tēn enteuthen aischynēn karpōsainto; kai phroudoi genointo, adikōs ton emon tektainontes olethron. « Peribalesthōsan aischynēn kai entropēn hoi zētountes ta kaka moi. » Eponeidistoi genointo kai katagelastoi hoi pantodapois me kakois periballontes.
"Let those who slander my soul be ashamed and fail." Symmachus has: "Let those who oppose my soul be put to shame and consumed." "May they fail in their attempts and reap the shame of it; and may they vanish, who unjustly plot my destruction." "Let those who seek evil for me be clothed with shame and disgrace." "May those who surround me with evils of every kind become a reproach and a laughingstock."
70.14PG 80 80:1423
« Ἐγὼ δὲ διὰ παντὸς ἐλπιῶ ἐπὶ σε, Ταῦτα • γὰρ ὁρῶν γινόμενα, τῇ εἰς σὲ ἐλπίδι βεβαιωθήσομαι. « Καὶ προσθήσω ἐπὶ πᾶσαν τὴν αἴνεσίν σου. » Καὶ πολλαπλασίαν σοι προσοίσω τὴν ὑμνῳδίαν ".
« Egō de dia pantos elpiō epi se, Tauta • gar horōn ginomena, tę̄ eis se elpidi bebaiōthēsomai. « Kai prosthēsō epi pasan tēn ainesin sou. » Kai pollaplasian soi prosoisō tēn hymnǭdian ".
"But I will hope in you always." "For seeing these things happen, I shall be made firm in my hope in you." "And I will add to all your praise." "And I will offer you hymnody many times over."
70.15PG 80 80:1423
« Τὸ στόμα μου ἀναγγελεῖ τὴν δικαιοσύνην σου· ὅλην τὴν ἡμέραν τὴν σωτηρίαν σου. » Οὐ παύσομαι τὴν δικαίαν σου ταύτην διηγούμενος ψῆφον, καὶ διδάσκων ἅπαντας, ὅπως ἐμοὶ καὶ τοῖς πολεμίοις δικάσας, τῆς ἐκείνων δουλείας ἀπήλλαξας ". • Ὅτι οὐκ ἔγνων γραμματείας, εἰσελεύσομαι ἐν δυναστείᾳ Κυρίου. » Ὁ δὲ Σύμμαχος οὕτως· Οὐ γὰρ οἶδα ἐξαριθμῆσαι· ἐλεύσομαι ἐν δυναστείᾳ Κυρίου. Ἐπειδὴ ὑπέσχετο διηγεῖσθαι τοῦ Θεοῦ τὴν δικαιοσύνην, καὶ τὴν εἰς αὐτὸν γεγενημένην σωτηρίαν, μείζων δὲ ἢ κατὰ ἄνθρωπον ὑπόσχεσις, εἰκότως ἐπήγαγεν· « "Ὅτι οὐκ οἶδα ἐξαριθμῆσαι. » Τοῦτο καὶ ἐν τῷ λθ' ψαλμῷ ὁ μακάριος ἔφη Δαβίδ. Εἰρηκὼς γάρ· « Πολλὰ ἐποίησας σὺ, Κύριε ὁ Θεός μου, τὰ θαυμάσιά σου, καὶ τοῖς διαλογισμοῖς σου οὐκ ἔστι τίς ὁμοιωθήσεταί σοι, ε ἐπήγαγεν· « ᾿Απήγγειλα καὶ ἐλάλησα, ἐπληθύνθησαν ὑπὲρ ἀριθμόν. » Τοῦτο καὶ ἐνταῦθά φησιν· « Ὅτι οὐκ οἶδα ἀριθμῆσαι. » Τὰς γὰρ τοιαύτας γραφάς τε καὶ μαθήσεις ἡ ἐμὴ οὐκ ἐδέξατο φύσις· εἰσελεύσομαι δὲ ὅμως ἐν δυναστείᾳ Κυρίου, καὶ ὡς δυνατὸν ἀνθρωπείᾳ φύσει, τὴν ὑμνῳδίαν ποιήσομαι. « Κύριε, μνησθήσομαι τῆς δικαιοσύνης σου μόνου. Ὁ Θεός μου, ἐδίδαξάς με ἐκ νεότητός μου.» Ὑμνῶ δὲ σε, Δέσποτα· καὶ τὴν εἰς ἐμὲ γενομένην δικαιοσύνην ὁρῶν, καὶ τῶν σῶν ἐντολῶν μεμνημένος. Ταῦτα γάρ με παιδόθεν ἐδίδαξας. Καὶ ἐντεῦθεν δῆλον ὡς νεότητα τὸν ἐπὶ τοῦ μεγάλου Μωσοῦ χρόνον καλεῖ. Δι' ἐκείνου γὰρ ὁ νόμος ἐδόθη. [῾Ὡς καὶ διὰ τῆς οἰκονομίας τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ ἡ χάρις ἡμῖν τοῖς ἐξ ἐθνῶν ἐπεφοίτησεν.] « Καὶ μέχρι τοῦ νῦν ἀπαγγελῶ τὰ θαυμάσιά σου. Καὶ ἕως γήρως καὶ πρεσβείου, ὁ Θεός μου, μὴ ἐγκαταλίπης με. › Ἐγὼ μὲν τὰς σὰς θαυματουργίας τοὺς ἀγνοοῦντας διδάξω. Σὺ δὲ, ὡς ἄνωθέν μου κληθεὶς Θεὸς, ἀεί με τῆς σῆς ἀξίου κηδεμονίας. «Ἕως οὗ ἀπαγγελῶ τὸν βραχίονά σου τῇ γενεᾷ πάσῃ τῇ ἐρχομένῃ. • Προφητικῶς ὁ Δαβὶδ τὰ ἐσόμενα προλέγει· καὶ γῆρας καλεῖ τοῦ νόμου τὸ τέλος. Τοῦτο δὲ μετὰ τὴν τοῦ Δεσπότου Χριστοῦ γέγονε παρουσίαν. Σαφέστερον δὲ ἡμᾶς ὁ μακάριος διδάσκει Παῦλος, περὶ τῆς Καινῆς διαλεγόμενος Διαθήκης. Φησὶ δὲ οὕτως· « Ἐν τῷ λέγειν καινὴν πεπαλαίωκε τὴν πρώτην· τὸ δὲ παλαιούμενον καὶ γηράσκον ἐγγὺς ἀφανισμοῦ. Καὶ ἐνταῦθα τοίνυν προφητικῶς τοὺς ἐν Βαβυλῶνι διδάσκει λέγειν· « Ἕως γήρως καὶ πρεσβείου, ὁ Θεός μου, μὴ ἐγκαταλίπῃς με. » Εἶτα δεικνὺς ποῖον γῆρας καλεῖ, ἐπήγαγεν · • Ἕως οὗ ἀπαγγελῶ τὸν βραχίονά σου τῇ γενεᾷ πάσῃ τῇ ἐρχομένῃ. Τὴν δυναστείαν σου. καὶ τὴν δικαιοσύνην σου, ὁ Θεός. • Γενεὰ δὲ ἡ ἐρχομένη, ἡ μετὰ τὴν ἐνανθρώπησιν τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ · μεθ᾽ ἣν ἡ ἐξ ἐθνῶν Ἐκκλησία συνέστη, ἐξ Ἰουδαίων κήρυκας δεξαμένη τοὺς ἱεροὺς ἀποστόλους. Περὶ ταύτης τῆς γενεᾶς καὶ ἐν τῷ εἰκοστῷ καὶ πρώτῳ ψαλμῷ λέγει · · ᾿Αναγγελήσεται τῷ Κυρίῳ γενεὰ ἡ ἐρχομένη, καὶ ἀναγγελοῦσι τὴν δικαιοσύνην αὐτοῦ λαῷ τῷ τεχθησομένῳ, ὃν ἐποίησεν ὁ Κύριος. » Ἕτερος τοίνυν λαὸς παρὰ τὸν τῶν Ἰουδαίων λαὸν, ὃν οὐ γεγενῆσθαι, ἀλλὰ τεχθήσεσθαι ὁ προφήτης προείρηκεν. Λέγει τοίνυν καὶ ἐνταῦθα· · Μή με ἐγκαταλίπῃς, ἕως οὗ ἀπαγγελῶ τὸν βραχίονά σου τῇ γενεᾷ πάσῃ τῇ ἐρχομένῃ, τὴν δυναστείαν σου καὶ τὴν δικαιοσύνην σου. » Ἔοικε δὲ τῇ τοῦ πατριάρχου Ἰακώβ προηγορίᾳ , «Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται· καὶ αὐτὸς προσδοκίᾳ ἐθνῶν .»-« Ὁ Θεὸς, ἕως τῶν ὑψίστων ἃ ἐποίησάς μοι μεγαλεῖα. » Ὁ δὲ ᾿Ακύλας καὶ Σύμμαχος οὕτως· ῾Ὁ Θεὸς, ἕως ὕψους ἃ ἐποίησας μεγαλεῖα, ἀντὶ τοῦ, ὑψηλὰ καὶ μεγάλα τὰ ὑπὸ σοῦ γινόμενα, Δέσποτα, καὶ ἱκανὰ πεῖσαι πάντας Ὕψιστον ὀνομάζειν σε. « ῾Ὁ Θεὸς, τίς ὅμοιός σοι;» Οὐδένα γὰρ , φησὶ, συγκρίναί σοι καὶ παραβαλεῖν δυνατόν. Ὑπερβάλλεις γὰρ ἅπαντας, καὶ τῇ φύσει, καὶ τῇ δυνάμει, καὶ πᾶσι τοῖς ἀγαθοῖς· ἐντεῦθεν τὴν ἐπάνοδον προθεσπίζει.
« To stoma mou anangelei tēn dikaiosynēn sou; holēn tēn hēmeran tēn sōtērian sou. » Ou pausomai tēn dikaian sou tautēn diēgoumenos psēphon, kai didaskōn hapantas, hopōs emoi kai tois polemiois dikasas, tēs ekeinōn douleias apēllaxas ". • Hoti ouk egnōn grammateias, eiseleusomai en dynasteią Kyriou. » Ho de Symmachos houtōs; Ou gar oida exarithmēsai; eleusomai en dynasteią Kyriou. Epeidē hypescheto diēgeisthai tou Theou tēn dikaiosynēn, kai tēn eis auton gegenēmenēn sōtērian, meizōn de ē kata anthrōpon hyposchesis, eikotōs epēgagen; « "Hoti ouk oida exarithmēsai. » Touto kai en tǭ lth' psalmǭ ho makarios ephē Dabid. Eirēkōs gar; « Polla epoiēsas sy, Kyrie ho Theos mou, ta thaumasia sou, kai tois dialogismois sou ouk esti tis homoiōthēsetai soi, e epēgagen; « ᾿Apēngeila kai elalēsa, eplēthynthēsan hyper arithmon. » Touto kai entautha phēsin; « Hoti ouk oida arithmēsai. » Tas gar toiautas graphas te kai mathēseis hē emē ouk edexato physis; eiseleusomai de homōs en dynasteią Kyriou, kai hōs dynaton anthrōpeią physei, tēn hymnǭdian poiēsomai. « Kyrie, mnēsthēsomai tēs dikaiosynēs sou monou. Ho Theos mou, edidaxas me ek neotētos mou.» Hymnō de se, Despota; kai tēn eis eme genomenēn dikaiosynēn horōn, kai tōn sōn entolōn memnēmenos. Tauta gar me paidothen edidaxas. Kai enteuthen dēlon hōs neotēta ton epi tou megalou Mōsou chronon kalei. Di' ekeinou gar ho nomos edothē. [῾Hōs kai dia tēs oikonomias tou monogenous Huiou tou Theou hē charis hēmin tois ex ethnōn epephoitēsen.] « Kai mechri tou nyn apangelō ta thaumasia sou. Kai heōs gērōs kai presbeiou, ho Theos mou, mē enkatalipēs me. › Egō men tas sas thaumatourgias tous agnoountas didaxō. Sy de, hōs anōthen mou klētheis Theos, aei me tēs sēs axiou kēdemonias. «Heōs hou apangelō ton brachiona sou tę̄ geneą pasę̄ tę̄ erchomenę̄. • Prophētikōs ho Dabid ta esomena prolegei; kai gēras kalei tou nomou to telos. Touto de meta tēn tou Despotou Christou gegone parousian. Saphesteron de hēmas ho makarios didaskei Paulos, peri tēs Kainēs dialegomenos Diathēkēs. Phēsi de houtōs; « En tǭ legein kainēn pepalaiōke tēn prōtēn; to de palaioumenon kai gēraskon engys aphanismou. Kai entautha toinyn prophētikōs tous en Babylōni didaskei legein; « Heōs gērōs kai presbeiou, ho Theos mou, mē enkatalipę̄s me. » Eita deiknys poion gēras kalei, epēgagen ; • Heōs hou apangelō ton brachiona sou tę̄ geneą pasę̄ tę̄ erchomenę̄. Tēn dynasteian sou. kai tēn dikaiosynēn sou, ho Theos. • Genea de hē erchomenē, hē meta tēn enanthrōpēsin tou monogenous Huiou tou Theou ; meth᾽ hēn hē ex ethnōn Ekklēsia synestē, ex Ioudaiōn kērykas dexamenē tous hierous apostolous. Peri tautēs tēs geneas kai en tǭ eikostǭ kai prōtǭ psalmǭ legei ; ; ᾿Anangelēsetai tǭ Kyriǭ genea hē erchomenē, kai anangelousi tēn dikaiosynēn autou laǭ tǭ techthēsomenǭ, hon epoiēsen ho Kyrios. » Heteros toinyn laos para ton tōn Ioudaiōn laon, hon ou gegenēsthai, alla techthēsesthai ho prophētēs proeirēken. Legei toinyn kai entautha; ; Mē me enkatalipę̄s, heōs hou apangelō ton brachiona sou tę̄ geneą pasę̄ tę̄ erchomenę̄, tēn dynasteian sou kai tēn dikaiosynēn sou. » Eoike de tę̄ tou patriarchou Iakōb proēgorią , «Ouk ekleipsei archōn ex Iouda, kai hēgoumenos ek tōn mērōn autou, heōs an elthę̄ hǭ apokeitai; kai autos prosdokią ethnōn .»-« Ho Theos, heōs tōn hypsistōn ha epoiēsas moi megaleia. » Ho de ᾿Akylas kai Symmachos houtōs; ῾Ho Theos, heōs hypsous ha epoiēsas megaleia, anti tou, hypsēla kai megala ta hypo sou ginomena, Despota, kai hikana peisai pantas Hypsiston onomazein se. « ῾Ho Theos, tis homoios soi?» Oudena gar , phēsi, synkrinai soi kai parabalein dynaton. Hyperballeis gar hapantas, kai tę̄ physei, kai tę̄ dynamei, kai pasi tois agathois; enteuthen tēn epanodon prothespizei.
"My mouth will declare your righteousness, all the day your salvation." "I will not cease recounting this just verdict of yours, and teaching all how, judging between me and the enemies, you freed me from slavery to them." "Because I did not know letters, I will go in with the power of the Lord." Symmachus has: "For I do not know how to count; I will come with the power of the Lord." Since he promised to recount God's righteousness and the salvation done for him, and the promise was beyond human power, he rightly added, "For I do not know how to count." The blessed David said this in the thirty-ninth psalm too. For having said, "Many are the wonders you have done, O Lord my God, and in your thoughts there is no one who will be like you," he added, "I declared and spoke; they were multiplied beyond number." This he says here too: "For I do not know how to count." "For my nature has not received such writings and learning; yet I will go in with the power of the Lord and, as far as human nature can, make my hymnody." "Lord, I will remember your righteousness alone. O God, you taught me from my youth." "I hymn you, Master, seeing the righteousness done to me and remembering your commandments; for you taught me these from childhood." From this too it is plain that he calls the time of the great Moses "youth"; for through him the law was given. [As through the dispensation of the only-begotten Son of God, grace came to us from the nations.] "And until now I will proclaim your wonders. And until old age and grey hairs, O my God, do not forsake me." "I will teach those who do not know them your wonderful works; but you, who have been called my God from of old, always count me worthy of your care." "Until I proclaim your arm to every generation to come." David foretells prophetically what will happen, and calls the end of the law "old age." This happened after the coming of Christ the Lord. The blessed Paul teaches us more clearly, discussing the new covenant. He says: "In speaking of a new one he has made the first old; and what is growing old and aging is near to vanishing." Here too, then, he prophetically teaches those in Babylon to say, "Until old age and grey hairs, O my God, do not forsake me." Then, showing what old age he means, he added, "Until I proclaim your arm to every generation to come, your might and your righteousness, O God." The generation to come is the one after the incarnation of the only-begotten Son of God, after which the church from the nations was formed, receiving from the Jews the holy apostles as heralds. About this generation he says in the twenty-first psalm too: "The generation to come will be proclaimed to the Lord, and they will proclaim his righteousness to a people that will be born, which the Lord made." So the prophet foretold another people besides the people of the Jews, one not already born but to be born. So he says here too: "Do not forsake me until I proclaim your arm to every generation to come, your might and your righteousness." This is like the patriarch Jacob's prediction: "A ruler shall not fail from Judah, nor a leader from his thighs, until there comes the one for whom it is reserved; and he is the expectation of nations." "O God, the great things you have done for me reach to the highest places." Aquila and Symmachus have: "O God, the great things you have done reach to the height"; that is, "The things done by you, Master, are high and great and able to persuade all to name you Most High." "O God, who is like you?" "For it is impossible," he says, "to compare or liken anyone to you. For you surpass all in nature, in power, and in all good things." From here he foretells the return.
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« Ὅσας δ' ἔδειξάς μοι θλίψεις πολλὰς καὶ κακάς · καὶ ἐπιστρέψας ἐζωοποίησάς με.» Παραδούς με, φησὶ, παντοδαπαῖς συμφοραῖς διὰ τὰς ὑπ' ἐμοῦ γεγενημένας παρανομίας, πάλιν με εἰς ζωὴν ἐπανήγαγες. « Καὶ ἐκ τῶν ἀβύσσων τῆς γῆς πάλαι ἀνήγαγές με. » ᾿Αναβιώσεως, φησὶ, τινὸς ὑπολαμβάνω τετυχηκέναι· παρὰ δόξαν ἀνθρωπίνην τοσούτων ἀπαλλαγεὶς συμφορῶν. [ Εἴποι δ᾽ ἄν τις ταῦτα καὶ ἐκ προσώπου τῆς ἀνθρωπείας εἰρῆσθαι φύσεως. Ἐκ γὰρ τῶν ἀβύσσων τῆς γῆς ἀνήγαγε ταύτην ὁ καταβὰς εἰς τὰ κατώτερα μέρη τῆς γῆς, τουτέστιν ὁ ἐκ Θεοῦ Θεὸς, ὁ διὰ ταύτην ἑλόμενος καὶ ἄνθρωπος γενέσθαι.] Τοῦτο καὶ διὰ τοῦ Ἰεζεκιὴλ ὁ Θεὸς ἔφη · « Ὅτι ἀνοίξω τοὺς τάφους ὑμῶν, καὶ ἀνάξω ὑμᾶς ἐκ Βαβυλῶνος ·» τουτέστι, τὴν ἀνθρωπίνην ἀπόγνωσιν λύσω, καὶ παρὰ τὰς τῶν πολεμίων ἐλπίδας τὴν ἐπάνοδον ὑμῖν δωρήσομαι.
« Hosas d' edeixas moi thlipseis pollas kai kakas ; kai epistrepsas ezōopoiēsas me.» Paradous me, phēsi, pantodapais symphorais dia tas hyp' emou gegenēmenas paranomias, palin me eis zōēn epanēgages. « Kai ek tōn abyssōn tēs gēs palai anēgages me. » ᾿Anabiōseōs, phēsi, tinos hypolambanō tetychēkenai; para doxan anthrōpinēn tosoutōn apallageis symphorōn. [ Eipoi d᾽ an tis tauta kai ek prosōpou tēs anthrōpeias eirēsthai physeōs. Ek gar tōn abyssōn tēs gēs anēgage tautēn ho katabas eis ta katōtera merē tēs gēs, toutestin ho ek Theou Theos, ho dia tautēn helomenos kai anthrōpos genesthai.] Touto kai dia tou Iezekiēl ho Theos ephē ; « Hoti anoixō tous taphous hymōn, kai anaxō hymas ek Babylōnos ;» toutesti, tēn anthrōpinēn apognōsin lysō, kai para tas tōn polemiōn elpidas tēn epanodon hymin dōrēsomai.
"How many afflictions, many and evil, you showed me; and turning, you made me live." "Having handed me over to misfortunes of every kind for the transgressions I committed, you brought me back to life again." "And from the depths of the earth you brought me up again." "I think I have obtained a kind of return to life, freed against human expectation from so many misfortunes." [One might say these words are also spoken in the person of human nature. For he who descended into the lower parts of the earth brought it up from the depths of the earth: that is, God from God, who chose for its sake to become man as well.] God said this through Ezekiel too: "For I will open your tombs and bring you up from Babylon"; that is, "I will end your human despair and, against the enemies' hopes, grant you the return."
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« Ἐπλεόνασας ἐπ᾿ ἐμὲ τὴν μεγαλωσύνην σου· καὶ ἐπιστρέψας παρεκάλεσάς με, καὶ ἐκ τῶν ἀβύσσων τῆς γῆς πάλιν ἀνήγαγές με. » Ὁ δὲ Σύμμαχος οὕτως· Αὐξήσεις τὴν μεγαλειότητά μου, καὶ παρακυκλώσεις με παραμυθίᾳ. Καὶ τἄλλα δὲ ὁμοίως προείρηκε. Τῇ γὰρ περὶ ἐμὲ κηδεμονίᾳ δειχθήσεταί σου τὸ ἀγαθόν.
« Epleonasas ep᾿ eme tēn megalōsynēn sou; kai epistrepsas parekalesas me, kai ek tōn abyssōn tēs gēs palin anēgages me. » Ho de Symmachos houtōs; Auxēseis tēn megaleiotēta mou, kai parakyklōseis me paramythią. Kai talla de homoiōs proeirēke. Tę̄ gar peri eme kēdemonią deichthēsetai sou to agathon.
"You increased your greatness upon me; and turning, you comforted me, and from the depths of the earth you brought me up again." Symmachus has: "You will increase my greatness and surround me with comfort." The rest he said before in the same way. "By your care for me your goodness will be shown."
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« Καὶ γὰρ ἐγὼ ἐξομολογήσομαί σοι ἐν λαοῖς, Κύριε. » Οὐ παύσομαι γὰρ τὰς σὰς διηγούμενος δωρεὰς, καὶ τοὺς ἀγνοοῦντας διδάσκων. Ἐπισημήνασθαι δὲ προσήκει, ὡς καὶ ἐνταῦθα λαῶν πολλῶν ἐμνημόνευσεν, οἱ μετὰ τὴν ἐνανθρώπησιν τοῦ Σωτῆρος ἡμῶν, διὰ τῶν ἐξ Ἰουδαίων κηρύκων, τῆς σωτηρίας ἀπήλαυσαν, « Ἐν σκεύεσι ψαλμοῦ τὴν ἀλήθειάν σου, ὁ Θεὸς, ψαλῶ σοι ἐν κιθάρᾳ, ὁ ἅγιος τοῦ Ἰσραήλ. » Χρήσομαι δὲ καὶ τοῖς συνήθεσιν ὀργάνοις τὴν ὑμνῳδίαν ὑφαίνων.
« Kai gar egō exomologēsomai soi en laois, Kyrie. » Ou pausomai gar tas sas diēgoumenos dōreas, kai tous agnoountas didaskōn. Episēmēnasthai de prosēkei, hōs kai entautha laōn pollōn emnēmoneusen, hoi meta tēn enanthrōpēsin tou Sōtēros hēmōn, dia tōn ex Ioudaiōn kērykōn, tēs sōtērias apēlausan, « En skeuesi psalmou tēn alētheian sou, ho Theos, psalō soi en kitharą, ho hagios tou Israēl. » Chrēsomai de kai tois synēthesin organois tēn hymnǭdian hyphainōn.
"For I will confess you among peoples, O Lord." "For I will not cease recounting your gifts and teaching those who do not know." One should note that here too he mentioned many peoples, who after the incarnation of our Savior enjoyed salvation through heralds from the Jews. "With instruments of psalmody I will sing your truth, O God; I will sing to you with the lyre, Holy One of Israel." "I will also use the customary instruments, weaving my hymnody."
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« ᾿Αγαλλιάσεται τὰ χείλη μου, ὅτ᾽ ἂν ψαλῶ σοι· καὶ ἡ ψυχή μου, ἣν ἐλυτρώσω. Ετι δὲ καὶ ἡ γλῶσσά μου ὅλην τὴν ἡμέραν μελετήσει τὴν δικαιοσύνην σου· ὅτ᾽ ἂν αἰσχυνθῶσι καὶ ἐντραπῶσιν οἱ ζητοῦντες τὰ κακά μοι. » Προλέγει κατὰ ταυτὸν τῶν Βαβυλωνίων τὸν ὅλεθρον ὑπὸ Κύρου τοῦ Πέρσου γεγενημένον, καὶ τὴν τῶν Ἰουδαίων ἀνάκλησιν. Ἐκείνων γὰρ, φησὶ, καταλυθέντων, ἐγὼ τῆς ἐπανόδου τεύξομαι· ἀπολαύσας δὲ τούτου, γεγηθὼς καὶ γαννύμενος χορεύσῳ, τὰς σὰς εὐεργεσίας ὑμνῶν, καὶ τοῦ σοῦ νόμου διηνεκῇ τὴν μελέτην ποιούμενος.
« ᾿Agalliasetai ta cheilē mou, hot᾽ an psalō soi; kai hē psychē mou, hēn elytrōsō. Eti de kai hē glōssa mou holēn tēn hēmeran meletēsei tēn dikaiosynēn sou; hot᾽ an aischynthōsi kai entrapōsin hoi zētountes ta kaka moi. » Prolegei kata tauton tōn Babylōniōn ton holethron hypo Kyrou tou Persou gegenēmenon, kai tēn tōn Ioudaiōn anaklēsin. Ekeinōn gar, phēsi, katalythentōn, egō tēs epanodou teuxomai; apolausas de toutou, gegēthōs kai gannymenos choreusǭ, tas sas euergesias hymnōn, kai tou sou nomou diēnekę̄ tēn meletēn poioumenos.
"My lips will rejoice when I sing to you, and my soul, which you redeemed. And my tongue too will meditate on your righteousness all the day, when those who seek evil for me are put to shame and confounded." At the same time he foretells the destruction of the Babylonians by Cyrus the Persian and the recall of the Jews. "When they are destroyed," he says, "I shall obtain the return; and, having enjoyed it, I will dance rejoicing and exulting, hymning your benefits and making your law my continual meditation."
Chapter 71
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« Εἰς Σολομών. • Ὅτι τῷ Σολομῶντι οὐδαμῶς ὁ προκείμενος ἁρμόττει ψαλμὸς, οἶμαι καὶ Ἰουδαίους ἂν ὁμολογῆσαι τ᾿ ἀληθῆ λέγειν ἐθέλοντας, ἤπου γε τῆς πίστεως τοὺς τροφίμους. Πρῶτον μὲν γὰρ οὔτε τῶν περάτων τῆς γῆς ἐκράτησε Σολομών· οὔτε παρὰ τῶν ἑσπερίων καὶ ἑῴων ἐδέξατο φόρον. Ἔπειτα ἄνθρωπος ὢν, τὸν τῇ φύσει σύμμετρον διαβιώσας χρόνον, τοῦ βίου τὸ τέλος ἐδέξατο, καὶ τοῦτο οὐκ εὐκλεές . Ὁ δὲ ψαλμὸς ἡλίου καὶ σελήνης ἀρχαιότερον δείκνυσι τὸν προφητευόμενον. ᾿Ακριβέστερον δὲ ταῦτα ἡ τῶν ῥητῶν ἑρμηνεία διδάξει. Καὶ ἡ ἐπιγραφὴ δὲ, οὐκ ἀνάρμοστος, ἀτεχνῶς δὲ τῷ Σωτῆρι συμβαίνουσα. Σολομών γὰρ εἰρηνικὸς ἑρμηνεύεται· καὶ τοῦτο σαφῶς ἡμᾶς ἡ τῶν Παραλειπομένων ἱστορία διδάσκει. Φησὶ γὰρ πρὸς τὸν Δαβὶδ διὰ τοῦ Νάθαν ὁ Θεός · « Ὅτι Σολομὼν ὄνομα αὐτῷ, καὶ εἰρήνην δώσω ἐν ταῖς ἡμέραις αὐ- " τοῦ. » Ταύτην δὲ τὴν προσηγορίαν καὶ ὁ Δεσπότης ἔχει Χριστός. Καὶ βοᾷ Παῦλος, ὁ μέγας κήρυξ τῆς ἀληθείας· « Αὐτός ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας. » Καὶ αὐτὸς δὲ ὁ Κύριος τοῖς ἱεροῖς ἀποστόλοις φησί · « Τὴν ἐμὴν εἰρήνην δίδωμι ὑμῖν, τὴν ἐμὴν εἰρήνην ἀφίημι ὑμῖν. » Τὴν αὐτοῦ τοίνυν βασιλείαν, καὶ τὴν ὑπ' αὐτοῦ κατορθωθεῖσαν εἰρήνην, καὶ τῶν ἐθνῶν τὴν σωτηρίαν, οὗτος ὁ ψαλμὸς προθεσπίζει. Καὶ ἐπειδὴ καὶ Θεός ἐστι, καὶ ἄνθρωπος, τὸ μὲν ὧν ἀεὶ, τὸ δὲ δι᾽ ἡμᾶς προσλαβών, ἀμφότερα ἡ προφητεία διδάσκει · καί φησιν, αὐτὸν μὲν ἔχειν, ὡς Θεὸν, ἁπάντων τὴν ἐξουσίαν· λαμβάνειν δὲ ταύτην, καὶ ὡς ἄνθρωπον, παρὰ τοῦ οἱκείου Πατρός. «Ὁ Θεὸς, τὸ κρῖμά σου τῷ βασιλεῖ δὸς, καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως.» Καὶ βασιλεύς ἐστι, καὶ υἱὸς βασιλέως ὁ Δεσπότης Χριστός. Διὸ καὶ βασιλέα αὐτὸν, καὶ υἱὸν βασιλέως ἡ προφητεία καλεῖ · οὕτω καὶ λέοντα αὐτὸν ὁ πατριάρχης Ἰακὼβ καὶ σκύμνον λέοντος ὀνομάζει· • Σκύμνος γὰρ λέοντος, φησὶν, Ἰούδα, ἐκ βλαστοῦ μου, υἱέ μου, ἀνέβης· ἀναπεσὼν ἐκοιμήθης ὡς λέων, καὶ ὡς σκύμνος, τίς ἐγερεῖ αὐτόν;» Οὐ γὰρ μόνον βασιλεύς ἐστιν, ἀλλὰ καὶ βασιλέως υἱός. Καὶ γὰρ ὡς Θεὸς ἐκ τοῦ παμβασιλέως ἐγεννήθη Θεοῦ, καὶ ὡς ἄνθρωπος, πρόγονον ἔχει τὸν βασιλέα Δαβίδ. Τούτῳ ὁ προφητικὸς λόγος, ὡς ἀνθρώπῳ, δοθῆναι παρὰ τοῦ Θεοῦ' τὴν δικαιοσύνην παρακαλεῖ. Εἶτα τὴν αἰτίαν διδάσκει. « Κρίνειν τὸν λαόν σου ἐν δικαιοσύνῃ, καὶ τοὺς πτωχούς σου ἐν κρίσει. » Τοὺς γὰρ πτωχείᾳ τῆς ἁμαρτίας κατεχομένους τῆς τοῦ πονηροῦ τυράννου δουλείας ἐλευθερώσει · δικαίως αὐτῷ καὶ τοῖς ᾿ ὑπ᾿ αὐτοῦ κατεχομένοις δικάσας.
« Eis Solomōn. • Hoti tǭ Solomōnti oudamōs ho prokeimenos harmottei psalmos, oimai kai Ioudaious an homologēsai t᾿ alēthē legein ethelontas, ēpou ge tēs pisteōs tous trophimous. Prōton men gar oute tōn peratōn tēs gēs ekratēse Solomōn; oute para tōn hesperiōn kai heǭōn edexato phoron. Epeita anthrōpos ōn, ton tę̄ physei symmetron diabiōsas chronon, tou biou to telos edexato, kai touto ouk euklees . Ho de psalmos hēliou kai selēnēs archaioteron deiknysi ton prophēteuomenon. ᾿Akribesteron de tauta hē tōn rhētōn hermēneia didaxei. Kai hē epigraphē de, ouk anarmostos, atechnōs de tǭ Sōtēri symbainousa. Solomōn gar eirēnikos hermēneuetai; kai touto saphōs hēmas hē tōn Paraleipomenōn historia didaskei. Phēsi gar pros ton Dabid dia tou Nathan ho Theos ; « Hoti Solomōn onoma autǭ, kai eirēnēn dōsō en tais hēmerais au- " tou. » Tautēn de tēn prosēgorian kai ho Despotēs echei Christos. Kai boą Paulos, ho megas kēryx tēs alētheias; « Autos estin hē eirēnē hēmōn, ho poiēsas ta amphotera hen, kai to mesotoichon tou phragmou lysas. » Kai autos de ho Kyrios tois hierois apostolois phēsi ; « Tēn emēn eirēnēn didōmi hymin, tēn emēn eirēnēn aphiēmi hymin. » Tēn autou toinyn basileian, kai tēn hyp' autou katorthōtheisan eirēnēn, kai tōn ethnōn tēn sōtērian, houtos ho psalmos prothespizei. Kai epeidē kai Theos esti, kai anthrōpos, to men hōn aei, to de di᾽ hēmas proslabōn, amphotera hē prophēteia didaskei ; kai phēsin, auton men echein, hōs Theon, hapantōn tēn exousian; lambanein de tautēn, kai hōs anthrōpon, para tou hoikeiou Patros. «Ho Theos, to krima sou tǭ basilei dos, kai tēn dikaiosynēn sou tǭ huiǭ tou basileōs.» Kai basileus esti, kai huios basileōs ho Despotēs Christos. Dio kai basilea auton, kai huion basileōs hē prophēteia kalei ; houtō kai leonta auton ho patriarchēs Iakōb kai skymnon leontos onomazei; • Skymnos gar leontos, phēsin, Iouda, ek blastou mou, huie mou, anebēs; anapesōn ekoimēthēs hōs leōn, kai hōs skymnos, tis egerei auton?» Ou gar monon basileus estin, alla kai basileōs huios. Kai gar hōs Theos ek tou pambasileōs egennēthē Theou, kai hōs anthrōpos, progonon echei ton basilea Dabid. Toutǭ ho prophētikos logos, hōs anthrōpǭ, dothēnai para tou Theou' tēn dikaiosynēn parakalei. Eita tēn aitian didaskei. « Krinein ton laon sou en dikaiosynę̄, kai tous ptōchous sou en krisei. » Tous gar ptōcheią tēs hamartias katechomenous tēs tou ponērou tyrannou douleias eleutherōsei ; dikaiōs autǭ kai tois ᾿ hyp᾿ autou katechomenois dikasas.
"For Solomon." That the present psalm in no way fits Solomon even the Jews, I think, would admit if they were willing to tell the truth, let alone the nurslings of the faith. First, Solomon did not rule the ends of the earth, nor receive tribute from the peoples of west and east. Then, being a man, he lived a time proportionate to nature and reached the end of life, and that not a glorious one. But the psalm shows the one prophesied to be older than sun and moon. The interpretation of the words will teach this more precisely. Yet the title is not unfitting but suits the Savior exactly. For "Solomon" means "peaceable," and the history of Chronicles teaches us this clearly; for God says to David through Nathan, "For Solomon is his name, and I will give peace in his days." Christ the Lord too has this name; and Paul, the great herald of truth, cries, "He is our peace, who made both one and broke down the dividing wall of the fence." And the Lord himself says to the holy apostles, "My peace I give you, my peace I leave you." This psalm, then, foretells his kingdom, the peace he achieved, and the salvation of the nations. And since he is both God and man, the one being always, the other taken on for our sake, the prophecy teaches both, and says that as God he has authority over all, and as man he receives it from his own Father. "O God, give your judgment to the king and your righteousness to the king's son." Christ the Lord is both king and king's son. So the prophecy calls him king and king's son; so too the patriarch Jacob names him a lion and a lion's cub: "Judah is a lion's cub," he says; "from a shoot, my son, you went up; you lay down and slept like a lion and like a cub; who will rouse him?" For he is not only king but also a king's son. For as God he was begotten of God the King of all, and as man he has King David as ancestor. The prophetic word asks that righteousness be given him by God, as to a man. Then it teaches the reason: "To judge your people in righteousness and your poor with justice." "For he will free those held in the poverty of sin from slavery to the evil tyrant, judging justly between him and those he holds."
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« ᾿Αναλαβέτω τὰ ὄρη εἰρήνην τῷ λαῷ, καὶ οἱ βουνοὶ δικαιοσύνην. Προσωποποιία ἐστὶ τὴν πάντων δεικνῦσα μεταβολήν. Οὕτω τοῦ λαοῦ τὴν ἔξοδον διηγούμενος ἔφη · · Τὰ ὄρη ἐσκίρτησαν ὡσεὶ κριοὶ, καὶ οἱ βουνοὶ ὡς ἀρνία προβάτων. » Ὁρῶμεν δὲ ὅμως καὶ τῶν ὀρῶν καὶ τῶν βουνῶν τὴν μεταβολήν · ἀντὶ γὰρ τῆς πάλαι πολιτευσαμένης ἐν αὐτοῖς ἀσεβείας, οἱ τὸν ἀγγελικὸν ἀσπασάμενοι βίον τὴν εὐαγγελικὴν ἐν αὐτοῖς δικαιοσύνην καρποῦνται· καὶ τὰς · ὑπὲρ τῶν ἀνθρώπων πρεσβείας ποιούμενοι, τὰς θείας καταλλαγὰς πραγματεύονται.
« ᾿Analabetō ta orē eirēnēn tǭ laǭ, kai hoi bounoi dikaiosynēn. Prosōpopoiia esti tēn pantōn deiknysa metabolēn. Houtō tou laou tēn exodon diēgoumenos ephē ; ; Ta orē eskirtēsan hōsei krioi, kai hoi bounoi hōs arnia probatōn. » Horōmen de homōs kai tōn orōn kai tōn bounōn tēn metabolēn ; anti gar tēs palai politeusamenēs en autois asebeias, hoi ton angelikon aspasamenoi bion tēn euangelikēn en autois dikaiosynēn karpountai; kai tas ; hyper tōn anthrōpōn presbeias poioumenoi, tas theias katallagas pragmateuontai.
"Let the mountains receive peace for the people, and the hills righteousness." This is a personification showing the change of all things. So, recounting the people's exodus, he said, "The mountains skipped like rams, and the hills like lambs of the flock." Yet we see the change of the mountains and hills as well: instead of the impiety that once prevailed on them, those who have embraced the angelic life reap there the righteousness of the Gospel, and by making intercessions for men they secure reconciliation with God.
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« Κρινεῖ τοὺς πτωχοὺς τοῦ λαοῦ, καὶ σώσει τοὺς υἱοὺς τῶν πενήτων, καὶ ταπεινώσει συκοφάντην. » Εἰκότως ὁ διάβολος κέκληται συκοφάντης· τὸν τε γὰρ Θεὸν ἐσυκοφάντησε, διὰ φθόνον φήσας κεκωλυκέναι τὴν τοῦ ξύλου μετάληψιν · καὶ κατὰ τοῦ Ἰὼβ ταῖς αὐταῖς ψευδολογίαις ἐχρήσατο, φήσας· • Μὴ δωρεάν σέβεται Ἰὼβ τὸν Θεόν; "Αψαι γὰρ, φησὶ, πάντων ὧν ἔχει, ἡ μὴν εἰς πρόσωπόν σε εὐλογήσει. » Τοῦτον ἐν τῷ ὀγδόῳ ψαλμῷ ἐχθρὸν καὶ ἐκδικητὴν ὠνόμασεν, ἐνταῦθα δὲ συκοφάντην. ᾿Αλλὰ τοῦτον μὲν ὁ Δεσπότης ἐταπείνωσε καὶ κατέλυσε · τοὺς δὲ ὑπ᾿ αὐτοῦ τυραννουμένους ἐλευθερίας καὶ σωτηρίας ἠξίωσε.
« Krinei tous ptōchous tou laou, kai sōsei tous huious tōn penētōn, kai tapeinōsei sykophantēn. » Eikotōs ho diabolos keklētai sykophantēs; ton te gar Theon esykophantēse, dia phthonon phēsas kekōlykenai tēn tou xylou metalēpsin ; kai kata tou Iōb tais autais pseudologiais echrēsato, phēsas; • Mē dōrean sebetai Iōb ton Theon? "Apsai gar, phēsi, pantōn hōn echei, hē mēn eis prosōpon se eulogēsei. » Touton en tǭ ogdoǭ psalmǭ echthron kai ekdikētēn ōnomasen, entautha de sykophantēn. ᾿Alla touton men ho Despotēs etapeinōse kai katelyse ; tous de hyp᾿ autou tyrannoumenous eleutherias kai sōtērias ēxiōse.
"He will judge the poor of the people and save the sons of the needy, and he will humble the false accuser." The devil is rightly called a false accuser. For he falsely accused God, saying that he had forbidden the eating of the tree out of envy; and he used the same lies against Job, saying, "Does Job worship God for nothing? Touch all that he has, and surely he will bless you to your face." In the eighth psalm he called him "enemy and avenger," here "false accuser." But the Master humbled and destroyed him, and counted those tyrannized by him worthy of freedom and salvation.
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« Καὶ συμπαραμενεῖ τῷ ἡλίῳ· καὶ πρὸ τῆς σελήνης γενεᾶς γενεῶν. » Ὁ ταῦτα, φησὶν, ἅπαντα κατορθῶν, οὔτε ἀρχὴν ἡμερῶν, ἀποστολικῶς εἰπεῖν, οὔτε ζωῆς τέλος ἔχει. Ἐγεννήθη μὲν γὰρ ἐκ τοῦ Πατρὸς πρὸ τῆς σελήνης γενεᾶς γενεῶν, τουτέστιν, ἀπείροις τισὶ γενεαῖς προϋπάρχων τῆς κτίσεως. Ἀλλὰ καὶ « συμπαραμενεῖ τῷ ἡλίῳ·» ἀντὶ τοῦ, διαρκὲς ἕξει" τὸ εἶναι· οὐκ ἐπειδὴ ὁ ἥλιος διαρκὲς ἔχει τὸ εἶναι· ἀλλ᾽ εἰκόνα διαρκεστέραν οὐχ εὑρὼν, ἐπίσημον δὲ τοῦτον εἰδὼς, καὶ χρόνων καὶ ἡμερῶν Δημιουργὸν, τούτῳ παρέβαλε τὴν ἀπὸ σκότους εἰς φῶς τῶν πραγμάτων μεταβολήν. Ἐπειδὴ καὶ αὐτὸς ὁ Δεσπότης Χριστὸς ἥλιος δικαιοσύνης ὠνόμασται.
« Kai symparamenei tǭ hēliǭ; kai pro tēs selēnēs geneas geneōn. » Ho tauta, phēsin, hapanta katorthōn, oute archēn hēmerōn, apostolikōs eipein, oute zōēs telos echei. Egennēthē men gar ek tou Patros pro tēs selēnēs geneas geneōn, toutestin, apeirois tisi geneais proÿparchōn tēs ktiseōs. Alla kai « symparamenei tǭ hēliǭ;» anti tou, diarkes hexei" to einai; ouk epeidē ho hēlios diarkes echei to einai; all᾽ eikona diarkesteran ouch heurōn, episēmon de touton eidōs, kai chronōn kai hēmerōn Dēmiourgon, toutǭ parebale tēn apo skotous eis phōs tōn pragmatōn metabolēn. Epeidē kai autos ho Despotēs Christos hēlios dikaiosynēs ōnomastai.
"And he will remain with the sun, and before the moon, generation of generations." "The one who achieves all these things," he says, "has, to speak as the apostle does, neither beginning of days nor end of life." For he was begotten of the Father before the moon, generation of generations, that is, existing before creation by countless generations. But he also "will remain with the sun," that is, he will have lasting existence. Not that the sun has lasting existence; but finding no more lasting image, and knowing the sun to be conspicuous and the maker of times and days, he compared to it the change of affairs from darkness to light. For Christ the Lord himself has also been named the Sun of righteousness.
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« Καταβήσεται ὡς ὑετὸς ἐπὶ πόκον · καὶ ὡσεὶ σταγὼν ἡ στάζουσα ἐπὶ τὴν γῆν. » Διὰ τούτων σαφῶς ἡμῖν τὴν ἀνθρωπείαν ὑπέδειξε γέννησιν ἀψοφητί γεγενημένην, καὶ λίαν ἡσύχως καὶ μυστικῶς. Καθάπερ γὰρ πόκος δεχόμενος ὑετὸν, οὐδένα κτύπον ἀποτελεῖ, καὶ ψεκάδες εἰς γῆν δροσώδεις φερόμεναι, αἴσθησιν ταῖς ἀκοαῖς οὐδεμίαν παρέχουσιν· οὕτως ἡ δεσποτική γεγένηται σύλληψις · οὐδὲ τοῦ συνοικοῦντος αἰσθομένου μνηστῆρος. Ὕστερον γὰρ , μετὰ τὴν κύησιν ἀτοπίαν ὑποτοπήσας τινὰ, ἠβουλήθη λάθρα ἀπολῦσαι αὐτήν· ἀλλὰ δι᾿ ἀγγέλου μεμάθηκεν ὡς πνευματικὸς ὁ τόκος, καὶ οὐκ ἀνθρώπινος.
« Katabēsetai hōs hyetos epi pokon ; kai hōsei stagōn hē stazousa epi tēn gēn. » Dia toutōn saphōs hēmin tēn anthrōpeian hypedeixe gennēsin apsophēti gegenēmenēn, kai lian hēsychōs kai mystikōs. Kathaper gar pokos dechomenos hyeton, oudena ktypon apotelei, kai psekades eis gēn drosōdeis pheromenai, aisthēsin tais akoais oudemian parechousin; houtōs hē despotikē gegenētai syllēpsis ; oude tou synoikountos aisthomenou mnēstēros. Hysteron gar , meta tēn kyēsin atopian hypotopēsas tina, ēboulēthē lathra apolysai autēn; alla di᾿ angelou memathēken hōs pneumatikos ho tokos, kai ouk anthrōpinos.
"He will come down like rain upon a fleece, and like drops that drip upon the earth." By these words he clearly showed us his human birth, which took place without a sound, very quietly and mysteriously. For just as a fleece receiving rain makes no noise, and dewy drops falling on the earth give the ears no sensation, so the Lord's conception took place; not even the betrothed who lived with her perceived it. For later, after the pregnancy, suspecting some impropriety, he wanted to put her away secretly; but he learned through an angel that the birth was of the Spirit and not human.
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« ᾿Ανατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη.» Καὶ μαρτυρεῖ τοῖς λόγοις τὰ πράγματα · τῆς γὰρ προτέρας δυσσεβείας ἀπαλλαγεῖσα τῶν ἀνθρώπων ἡ φύσις, μετέμαθε τὴν εὐσέβειαν. Εἰ δὲ καί τινες τῶν πεπιστευκότων κατὰ τοὺς εὐαγγελικοὺς οὐ πολιτεύονται νόμους, ἀλλ᾽ οὖν εἰσι μυριάδες ἀριθμοῦ κρείττους, καὶ ἐν στρατιώταις, καὶ ἐν ἰδιώταις, καὶ ἐν ἀστοῖς, καὶ ἐν χωριτικοῖς, ἀρετῆς πολλὴν φροντίδα ποιούμενοι. « Καὶ πλῆθος εἰρήνης, ἕως οὗ ἀνταναιρεθῇ ἡ σελήνη. » Πάλαι μὲν γὰρ αἱ τοπαρχίαι, καὶ αἱ καθ' ἕκαστον ἔθνος διῃρημέναι βασιλεῖαι συχνοῖς πολέμοις ταλαιπωρούμεναι, τοῦ δώρου τῆς εἰρήνης ἀπολαύειν οὐκ εἶχον. Διηνεκῶς γὰρ τὸν ὁπλιτικὸν μετῄεσαν βίον · καὶ τούτους τοὺς πολέμους πολλοὶ καὶ Ῥωμαίων καὶ Ἑλλήνων συνέγραψαν. Διδάσκουσι δὲ ἡμᾶς καὶ αἱ τῶν Βασιλέων, καὶ αἱ τῶν Μακκαβαίων ἱστορίαι, ὅσα προὐξένουν αἱ τοπαρχίαι κακά. Μετὰ δὲ τὴν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐνανθρώπησιν, πέπαυται μὲν ἐκεῖνα, μία δὲ βασιλεία τῆς καθ' ἡμᾶς οἰκουμένης κρατεῖ, δι᾽ ἣν εἰρήνη πολιτευομένη, τῷ θείῳ κηρύγματι δέδωκε τὴν ἰσχύν. Τὸ δὲ, « ἕως οὗ ἀνταναιρεθῇ ἡ σελήνη, » ἀντὶ τοῦ, πάντα τοῦ παρόντος βίου τὸν χρόνον. Περιττὸν γὰρ περὶ τοῦ μέλλοντος λέγειν, καθ' ὂν εἰρήνη ἀληθὴς πολιτεύσεται.
« ᾿Anatelei en tais hēmerais autou dikaiosynē.» Kai martyrei tois logois ta pragmata ; tēs gar proteras dyssebeias apallageisa tōn anthrōpōn hē physis, metemathe tēn eusebeian. Ei de kai tines tōn pepisteukotōn kata tous euangelikous ou politeuontai nomous, all᾽ oun eisi myriades arithmou kreittous, kai en stratiōtais, kai en idiōtais, kai en astois, kai en chōritikois, aretēs pollēn phrontida poioumenoi. « Kai plēthos eirēnēs, heōs hou antanairethę̄ hē selēnē. » Palai men gar hai toparchiai, kai hai kath' hekaston ethnos dię̄rēmenai basileiai sychnois polemois talaipōroumenai, tou dōrou tēs eirēnēs apolauein ouk eichon. Diēnekōs gar ton hoplitikon metę̄esan bion ; kai toutous tous polemous polloi kai Rhōmaiōn kai Hellēnōn synegrapsan. Didaskousi de hēmas kai hai tōn Basileōn, kai hai tōn Makkabaiōn historiai, hosa prouxenoun hai toparchiai kaka. Meta de tēn tou Theou kai Sōtēros hēmōn enanthrōpēsin, pepautai men ekeina, mia de basileia tēs kath' hēmas oikoumenēs kratei, di᾽ hēn eirēnē politeuomenē, tǭ theiǭ kērygmati dedōke tēn ischyn. To de, « heōs hou antanairethę̄ hē selēnē, » anti tou, panta tou parontos biou ton chronon. Peritton gar peri tou mellontos legein, kath' on eirēnē alēthēs politeusetai.
"In his days righteousness will dawn." And the facts bear witness to the words; for human nature, freed from its former impiety, has learned piety instead. And even if some believers do not live by the laws of the Gospel, still there are tens of thousands beyond number, among soldiers and private persons, among townsmen and country folk, who take great care for virtue. "And abundance of peace, until the moon is taken away." For of old the local lordships and the kingdoms divided nation by nation, worn out by frequent wars, could not enjoy the gift of peace; they continually led the soldier's life, and many Romans and Greeks wrote the histories of those wars. The histories of the Kingdoms and of the Maccabees also teach us how many evils the local lordships caused. But after the incarnation of our God and Savior those things ceased, and one kingdom rules our world, through which peace prevails and has given strength to the divine preaching. "Until the moon is taken away" means the whole time of the present life. For it is superfluous to speak of the age to come, in which true peace will prevail.
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« Καὶ κατακυριεύσει ἀπὸ θαλάσσης ἕως θαλάσσης. » ᾿Αντὶ τοῦ, πάντων κρατήσει τῶν τερμάτων τῆς οἰκουμένης. Ἐπειδὴ γὰρ πέραν τῆς γῆς τὰ μεγάλα ἐστὶ καὶ ἄπλωτα πελάγη, ἅ τινες ᾿Ατλαντικά καλοῦσιν, ἢ ὠκεανὸν ἑσπέριον καὶ ἐῷον, εἰκότως τῆς οἰκουμένης τὸ κράτος ταῖς ἔξωθεν κυκλοῦσθαι θαλάσσαις ἐδήλωσε. Καὶ τοῦτο σαφέστερον ὁ μετὰ τοῦτον πεποίηκε στίχος. « Καὶ ἀπὸ ποταμῶν δὲ ἕως περάτων τῆς οἰκουμένης. • Ποταμὸν λέγει τὸν Ἰορδάνην, ἐν ᾧ βαπτισθεὶς ὁ Δεσπότης ὑπὸ τοῦ Πατρὸς ἐμαρτυρήθη, ὡς αὐτός ἐστιν ὁ ἀγαπητὸς Υἱὸς, ἐν ᾧ ηὐδόκησεν. ᾿Απὸ τότε δὲ, φησὶν ὁ εὐαγγελιστὴς, ἤρξατο κηρύττειν καὶ λέγειν, « Μετανοεῖτε, ἤγγικε γὰρ ἡ βασιλεία τῶν οὐρανῶν. » Οὗ δὴ χάριν καὶ ἡ προφητεία φησὶν, ὅτι « Κρατήσει ἀπὸ τοῦ ποταμοῦ ἕως τῶν περάτων τῆς οἰκουμένης. • Εἶτα καὶ ἑτέρωθεν τοῦτο ποιεῖ φανερόν.
« Kai katakyrieusei apo thalassēs heōs thalassēs. » ᾿Anti tou, pantōn kratēsei tōn termatōn tēs oikoumenēs. Epeidē gar peran tēs gēs ta megala esti kai aplōta pelagē, ha tines ᾿Atlantika kalousin, ē ōkeanon hesperion kai eǭon, eikotōs tēs oikoumenēs to kratos tais exōthen kyklousthai thalassais edēlōse. Kai touto saphesteron ho meta touton pepoiēke stichos. « Kai apo potamōn de heōs peratōn tēs oikoumenēs. • Potamon legei ton Iordanēn, en hǭ baptistheis ho Despotēs hypo tou Patros emartyrēthē, hōs autos estin ho agapētos Huios, en hǭ ēudokēsen. ᾿Apo tote de, phēsin ho euangelistēs, ērxato kēryttein kai legein, « Metanoeite, ēngike gar hē basileia tōn ouranōn. » Hou dē charin kai hē prophēteia phēsin, hoti « Kratēsei apo tou potamou heōs tōn peratōn tēs oikoumenēs. • Eita kai heterōthen touto poiei phaneron.
"And he will rule from sea to sea." That is, he will rule all the ends of the world. For since beyond the land are the great unnavigable seas, which some call Atlantic, or the western and eastern ocean, he rightly showed that his rule over the world is encircled by the seas outside. The next verse makes this clearer: "And from the river to the ends of the world." By "river" he means the Jordan, in which the Master was baptized and received the Father's witness that he is the beloved Son in whom he is well pleased. "From that time," says the evangelist, "he began to preach and to say, 'Repent, for the kingdom of heaven has come near.'" For this reason the prophecy too says that he will rule "from the river to the ends of the world." Then he makes this plain from another side as well.
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« Ενώπιον αὐτοῦ προπεσοῦνται Αἰθίοπες, καὶ οἱ ἐχθροὶ αὐτοῦ χοῦν λείξουσι. Βασιλεῖς Θαρσεῖς καὶ νῆσοι δῶρα προσοίσουσι· βασιλεῖς ᾿Αράβων καὶ Σαββά δῶρα προσάξουσι.» Θαρσεῖς τὴν Καρχηδόνα, τὴν τῆς Λιβύης προκαθημένην, καὶ ὁ μακάριος Ἡσαΐας καὶ ὁ θαυμάσιος Ἰεζεκιήλ ὀνομάζουσι. Σαββὰ δὲ Αἰθιοπικὸν ἔθνος· ἀλλὰ Λίβυες μὲν οἱ καὶ ᾿Αφροὶ προσαγορευόμενοι, τὰ ἑσπέρια τῆς οἰκουμένης κατέχουσι τμήματα· Αἰθίοπες δὲ τὰ ἑῷα καὶ νότια · ῎Αραβες δὲ τὴν μέσην ἤπειρον· οἱ δὲ νησιῶται τῆς θαλάσσης τὰ μέσα. Τούτους δὲ ἔφη προπεσεῖσθαι ἐνώπιον αὐτοῦ, καὶ προσοίσειν ὡς Θεῷ τὴν προσκύνησιν, καὶ δῶρα προσκομιεῖν ὡς βασιλεῖ · τοὺς δὲ ἐχθροὺς ὑποβληθήσεσθαι ταῖς κατὰ τοῦ ὄφεως γεγενημέναις ἀραῖς· · Ἐπὶ τῷ στήθει καὶ τῇ κοιλίᾳ πορεύσῃ, καὶ γῆν φαγῇ πάσας τὰς ἡμέρας τῆς ζωῆς σου.» Ἑχθροὶ δὲ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν, οἱ παμπόνηροι δαίμονες, καθ' ὧν ἔδωκε τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων. Ἐπειδὴ δὲ τριῶν ἢ τεττάρων ἐθνῶν ἐμνημόνευσε, καὶ αἰνιγματωδῶς τὴν τῶν ἐθνῶν ἁπάντων μεταβολὴν παρεδήλωσε, σαφέστερον τὸν λόγον ποιεῖ.
« Enōpion autou propesountai Aithiopes, kai hoi echthroi autou choun leixousi. Basileis Tharseis kai nēsoi dōra prosoisousi; basileis ᾿Arabōn kai Sabba dōra prosaxousi.» Tharseis tēn Karchēdona, tēn tēs Libyēs prokathēmenēn, kai ho makarios Hēsaïas kai ho thaumasios Iezekiēl onomazousi. Sabba de Aithiopikon ethnos; alla Libyes men hoi kai ᾿Aphroi prosagoreuomenoi, ta hesperia tēs oikoumenēs katechousi tmēmata; Aithiopes de ta heǭa kai notia ; ᾿Arabes de tēn mesēn ēpeiron; hoi de nēsiōtai tēs thalassēs ta mesa. Toutous de ephē propeseisthai enōpion autou, kai prosoisein hōs Theǭ tēn proskynēsin, kai dōra proskomiein hōs basilei ; tous de echthrous hypoblēthēsesthai tais kata tou opheōs gegenēmenais arais; ; Epi tǭ stēthei kai tę̄ koilią poreusę̄, kai gēn phagę̄ pasas tas hēmeras tēs zōēs sou.» Hechthroi de tou Theou kai Sōtēros hēmōn, hoi pamponēroi daimones, kath' hōn edōke tēn exousian tou patein epanō opheōn kai skorpiōn. Epeidē de triōn ē tettarōn ethnōn emnēmoneuse, kai ainigmatōdōs tēn tōn ethnōn hapantōn metabolēn paredēlōse, saphesteron ton logon poiei.
"Before him the Ethiopians will fall down, and his enemies will lick the dust. The kings of Tharsis and the islands will offer gifts; the kings of the Arabs and Saba will bring gifts." Both the blessed Isaiah and the wonderful Ezekiel call Carthage, which lies before Libya, Tharsis. Saba is an Ethiopian nation. The Libyans, also called Africans, hold the western parts of the world; the Ethiopians the eastern and southern; the Arabs the middle of the mainland; and the islanders the middle of the sea. He said that these would fall down before him and offer him worship as God, and bring gifts as to a king; and that the enemies would be subjected to the curses laid on the serpent: "On your breast and belly you will go, and you will eat earth all the days of your life." The enemies of our God and Savior are the utterly wicked demons, against whom he gave authority to tread upon serpents and scorpions. Since he mentioned three or four nations, and hinted in a riddle at the change of all the nations, he makes his word clearer.
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« Καὶ προσκυνήσουσιν αὐτῷ πάντες οἱ βασιλεῖς τῆς γῆς. » Οἱ μὲν κατὰ τὸν παρόντα βίον ἑκόντες· οἱ δὲ μετὰ τὴν ἀνάστασιν ἅπαντες. Οὐδέπω γάρ, › ᾗ φησιν ὁ θεῖος ᾿Απόστολος, « ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα, · ἀλλὰ τότε κάμψει αὐτῷ πᾶν γόνυ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων. » Πάντα τὰ ἔθνη δουλεύσουσιν αὐτῷ. » Συμβαίνει ταῦτα τῇ τοῦ πατριάρχου Ἰακὼβ προφητεία, « Ὅτι αὐτὸς προσδοκία ἐθνῶν. » ῾Ὁρῶμεν δὲ καὶ τὸ τῆς προῤῥήσεως τέλος· οὐδὲ γάρ ἐστιν ἔθνος τῶν εὐαγγελικῶν κηρυγμάτων ἀνήκοον· ἀλλ᾽ εἰσὶν ἐν ἑκάστῳ οἱ τῆς θεογνωσίας τὴν αἴγλην δεξάμενοι.
« Kai proskynēsousin autǭ pantes hoi basileis tēs gēs. » Hoi men kata ton paronta bion hekontes; hoi de meta tēn anastasin hapantes. Oudepō gar, › hę̄ phēsin ho theios ᾿Apostolos, « horōmen autǭ ta panta hypotetagmena, ; alla tote kampsei autǭ pan gony epouraniōn, kai epigeiōn, kai katachthoniōn. » Panta ta ethnē douleusousin autǭ. » Symbainei tauta tę̄ tou patriarchou Iakōb prophēteia, « Hoti autos prosdokia ethnōn. » ῾Horōmen de kai to tēs prorrhēseōs telos; oude gar estin ethnos tōn euangelikōn kērygmatōn anēkoon; all᾽ eisin en hekastǭ hoi tēs theognōsias tēn aiglēn dexamenoi.
"And all the kings of the earth will worship him." Some in the present life willingly, all after the resurrection. "For we do not yet," as the divine apostle says, "see all things subjected to him"; but then "every knee will bow to him, of those in heaven, on earth, and under the earth." "All the nations will serve him." This agrees with the prophecy of the patriarch Jacob, "For he is the expectation of nations." And we see the fulfillment of the prediction; for there is no nation that has not heard the preaching of the Gospel, but in each there are those who have received the radiance of the knowledge of God.
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« Ὅτι ἐῤῥύσατο πτωχὸν ἐκ δυνάστου, καὶ πένητα ᾧ οὐχ ὑπῆρχε βοηθός. Φείσεται πτωχοῦ καὶ πένητος, καὶ ψυχὰς πενήτων σώσει.» Προσκυνήσουσιν αὐτῷ ἅπαντες, τῆς πικρᾶς τοῦ διαβόλου τυραννίδος ἀπαλλαγέντες. Δυνάστην γὰρ αὐτὸν ὠνόμασε, πτωχὸν δὲ τὴν ἀνθρωπείαν φύσιν, ὡς ἔρημον γενομένην τηνικαῦτα Θεοῦ. ῎Αλλως τε καὶ τοῖς θείοις αὐτοῦ νόμοις καταστέλλει τοὺς δυναστεύοντας, καὶ ταῖς τῆς γεέννης ἀπειλαῖς καταπλήττει, καὶ παρασκευάζει φειδώ τινα τῶν πενήτων ποιεῖσθαι. Τοῦτο γὰρ καὶ · ἐπήγαγεν.
« Hoti errhysato ptōchon ek dynastou, kai penēta hǭ ouch hypērche boēthos. Pheisetai ptōchou kai penētos, kai psychas penētōn sōsei.» Proskynēsousin autǭ hapantes, tēs pikras tou diabolou tyrannidos apallagentes. Dynastēn gar auton ōnomase, ptōchon de tēn anthrōpeian physin, hōs erēmon genomenēn tēnikauta Theou. ᾿Allōs te kai tois theiois autou nomois katastellei tous dynasteuontas, kai tais tēs geennēs apeilais kataplēttei, kai paraskeuazei pheidō tina tōn penētōn poieisthai. Touto gar kai ; epēgagen.
"For he rescued the poor from the mighty, and the needy who had no helper. He will spare the poor and needy, and save the souls of the needy." "All will worship him, freed from the bitter tyranny of the devil." For he named him "the mighty," and human nature "poor," since it had then become bereft of God. Besides, by his divine laws he restrains the powerful, strikes them with the threats of hell, and makes them show some consideration to the poor. For this is what he added.
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« Ἐκ τόκου καὶ ἐξ ἀδικίας λυτρώσεται τὰς ψυχὰς αὐτῶν. » Τόκον δὲ τὴν πλεονεξίαν ἐκάλεσεν· οὕτω γὰρ αὐτὸν καὶ ὁ παλαιὸς προσαγορεύει νόμος, «Τόκον καὶ πλεονασμὸν οὐ λήψῃ» πείσει τοίνυν, φησὶ, τοὺς ἀδικίᾳ καὶ πλεονεξίᾳ χαίροντας ἐλέῳ καὶ φιλανθρωπίᾳ κεχρῆσθαι. « Καὶ ἔντιμον τὸ ὄνομα αὐτοῦ ἐνώπιον αὐτῶν. » Σεβάσμιος, φησὶν, ἔσται παρὰ πᾶσι, καὶ ἔνδοξος. « Καὶ ζήσεται, καὶ δοθήσεται αὐτῷ ἐκ τοῦ χρυσίου τῆς ᾿Αραβίας. » ᾿Αντὶ τῆς ᾿Αραβίας, Σαββά τεθείκασιν οἱ λοιποὶ ἑρμηνευταί. Καὶ τοῦτο μέντοι κἀκεῖνο τὰ ἀναθήματα προθεσπίζει τὰ παρὰ πάντων αὐτῷ καὶ βασιλέων καὶ βαρβάρων προσκομιζόμενα. Τὸ δὲ ζήσεται, ἀντὶ τοῦ διαμενεῖ τέθεικεν. « Καὶ προσεύξονται περὶ αὐτοῦ διαπαντὸς, ὅλην τὴν ἡμέραν εὐλογήσουσιν αὐτόν. » Ὑμνήσουσι δὲ αὐτὸν διηνεκῶς· ὑμνήσουσι δὲ καὶ τὸν αὐτοῦ Πατέρα, δι᾿ αὐτοῦ λαβόντες τῆς ὑμνῳδίας τὰς ἀφορμάς. Τὸ γὰρ, « Προσεύξονται περὶ αὐτοῦ, ἔοικε τῷ ἀποστολικῷ ἐκείνῳ · « Εὐχαριστῶ τῷ Θεῷ μου διὰ Ἰησοῦ Χριστοῦ. » Καὶ πάλιν· « Δι' οὗ τὴν προσαγωγὴν ἐσχήκαμεν πρὸς τὸν Πατέρα. Διὰ τούτου προσεύξονται τοίνυν ἅπαντες τῷ Πατρὶ, καὶ ὑμνήσουσιν αὐτὸν, ἐπὶ τοῖς παρὰ τοῦ Υἱοῦ καὶ αὐτὸν ὡς παρ᾿ αὐτοῦ ταῦτα δεξάμενοι. εἰς αὐτοὺς γεγενημένοις ἀγαθοῖς. Ὑμνήσουσι δὲ
« Ek tokou kai ex adikias lytrōsetai tas psychas autōn. » Tokon de tēn pleonexian ekalesen; houtō gar auton kai ho palaios prosagoreuei nomos, «Tokon kai pleonasmon ou lēpsę̄» peisei toinyn, phēsi, tous adikią kai pleonexią chairontas eleǭ kai philanthrōpią kechrēsthai. « Kai entimon to onoma autou enōpion autōn. » Sebasmios, phēsin, estai para pasi, kai endoxos. « Kai zēsetai, kai dothēsetai autǭ ek tou chrysiou tēs ᾿Arabias. » ᾿Anti tēs ᾿Arabias, Sabba tetheikasin hoi loipoi hermēneutai. Kai touto mentoi kakeino ta anathēmata prothespizei ta para pantōn autǭ kai basileōn kai barbarōn proskomizomena. To de zēsetai, anti tou diamenei tetheiken. « Kai proseuxontai peri autou diapantos, holēn tēn hēmeran eulogēsousin auton. » Hymnēsousi de auton diēnekōs; hymnēsousi de kai ton autou Patera, di᾿ autou labontes tēs hymnǭdias tas aphormas. To gar, « Proseuxontai peri autou, eoike tǭ apostolikǭ ekeinǭ ; « Eucharistō tǭ Theǭ mou dia Iēsou Christou. » Kai palin; « Di' hou tēn prosagōgēn eschēkamen pros ton Patera. Dia toutou proseuxontai toinyn hapantes tǭ Patri, kai hymnēsousin auton, epi tois para tou Huiou kai auton hōs par᾿ autou tauta dexamenoi. eis autous gegenēmenois agathois. Hymnēsousi de
"From usury and injustice he will redeem their souls." He called greed "usury"; for so the old law too names it: "You shall not take usury and increase." "He will persuade," he says, "those who delight in injustice and greed to practice mercy and love for humankind." "And his name will be honored before them." "He will be revered and glorious among all." "And he will live, and there will be given him of the gold of Arabia." For "Arabia" the other translators put "Saba." This and that foretell the offerings brought to him by all, kings and barbarians. He put "he will live" for "he will endure." "And they will pray concerning him continually; all the day they will bless him." "They will hymn him constantly; and they will hymn his Father too, taking from him the occasions of their hymnody." For "they will pray concerning him" is like the apostle's saying, "I thank my God through Jesus Christ," and again, "through whom we have access to the Father." Through him, then, all will pray to the Father and hymn him for the good things done for them by the Son; and they will hymn him too, as having received these things from him.
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« Ἔσται στήριγμα ἐν τῇ γῇ ἐπ᾿ ἄκρων τῶν ὀρέων. » Αὐτὸς, φησὶ, στηρίξει, καὶ ἐρείσει τοὺς εἰς αὐτὸν πεπιστευκότας, καὶ ὑψηλοὺς δείξει καὶ μετεώρους, ὡς ἐν αὐταῖς ἑστῶτας ταῖς τῶν ὀρῶν κορυφαῖς. Τοῦτο δὴ καὶ ὁ Κύριος ἔφη τοῖς ἑαυτοῦ μαθηταῖς· « Οὐ δύναται πόλις κρυβῆναι ἐπάνω ὅρους κειμένη· οὐδὲ καίουσι λύχνον, καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον, ἀλλ᾽ ἐπὶ τὴν λυχνίαν, καὶ φαίνει πᾶσι τοῖς ἐν τῇ οἰκίᾳ. • Ὑπεραρθήσεται ὑπὲρ τὸν Λίβανον ὁ καρπὸς αὐτῶν Ἐπειδὴ τῶν ὑψηλῶν ὁρῶν ἐμνημόνευσεν , εἰκότως καὶ τοῦ Λιβάνου τὴν μνήμην παρήγαγεν, ὡς τῶν κατὰ τὴν Παλαιστίνην ὀρῶν ὑψηλοτάτου · καί φησι, τὴν διδασκαλίαν αὐτοῦ, καὶ τοὺς ταύτης ὑποφήτας καὶ κήρυκας, ὑψηλοτέρους καὶ περιφανεστέρους τοῦ Λιβάνου γενήσεσθαι. « Καὶ ἐξανθήσουσιν ἐκ πόλεως ὡσεὶ χόρτος τῆς γῆς. » Οἱ μὲν οὖν πεπιστευκότες αὐτῷ τοιοῦτον βλαστήσουσι καρπόν. Οἱ δὲ ἀπιστήσαντες Ἰουδαῖοι χόρτῳ φυομένῳ, καὶ παραυτίκα φθειρομένῳ, ἀπεικασθήσονται.
« Estai stērigma en tę̄ gę̄ ep᾿ akrōn tōn oreōn. » Autos, phēsi, stērixei, kai ereisei tous eis auton pepisteukotas, kai hypsēlous deixei kai meteōrous, hōs en autais hestōtas tais tōn orōn koryphais. Touto dē kai ho Kyrios ephē tois heautou mathētais; « Ou dynatai polis krybēnai epanō horous keimenē; oude kaiousi lychnon, kai titheasin auton hypo ton modion, all᾽ epi tēn lychnian, kai phainei pasi tois en tę̄ oikią. • Hyperarthēsetai hyper ton Libanon ho karpos autōn Epeidē tōn hypsēlōn horōn emnēmoneusen , eikotōs kai tou Libanou tēn mnēmēn parēgagen, hōs tōn kata tēn Palaistinēn orōn hypsēlotatou ; kai phēsi, tēn didaskalian autou, kai tous tautēs hypophētas kai kērykas, hypsēloterous kai periphanesterous tou Libanou genēsesthai. « Kai exanthēsousin ek poleōs hōsei chortos tēs gēs. » Hoi men oun pepisteukotes autǭ toiouton blastēsousi karpon. Hoi de apistēsantes Ioudaioi chortǭ phyomenǭ, kai parautika phtheiromenǭ, apeikasthēsontai.
"There will be a support on the earth, on the tops of the mountains." "He will support and prop up those who have believed in him," he says, "and show them high and lifted up, as though standing on the very peaks of the mountains." This is what the Lord too said to his disciples: "A city set on a mountain cannot be hidden; nor do they light a lamp and put it under the bushel, but on the lampstand, and it gives light to all in the house." "Their fruit will be lifted up above Lebanon." Since he mentioned high mountains, he rightly brought in Lebanon too, as the highest of the mountains of Palestine; and he says that his teaching, and its interpreters and heralds, will be higher and more conspicuous than Lebanon. "And they will blossom from the city like the grass of the earth." Those who have believed in him will put forth such fruit. But the Jews who did not believe will be likened to grass that springs up and at once withers.
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« Ἔσται τὸ ὄνομα αὐτοῦ εὐλογημένον εἰς τοὺς αἰῶνας · πρὸ τοῦ ἡλίου διαμενεῖ τὸ ὄνομα αὐτοῦ . » Τὸ · εὐλογημένον παρ᾿ οὐδενὶ κεῖται. οὔτε ἐν τῷ Ἑξαπλῷ, οὔτε παρ' Ἑβραίοις. Δείκνυσιν αὐτὸν διὰ τῆς πρὸ, τοῦ ἡλίου καὶ τῆς σελήνης πρεσβύτερον · · οὐ γὰρ ἁπλῶς πρὸ τοῦ ἡλίου διαμένει, ἀλλὰ γενεᾶς γενεῶν. [ Τὸ δὲ γενεᾶς γενεῶν] καὶ ἐπὶ τοῦ ἡλίου καὶ ἐπὶ τῆς σελήνης τέθεικεν. Ἥλιος γὰρ καὶ σελήνη ὁμόχρονοι, κατὰ ταυτὸν γὰρ ἐγένοντο. « Εἶπε γὰρ, φησὶν, ὁ Θεὸς, Γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ· καὶ ἐποίησεν ὁ Θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους. » Εἰ τοίνυν πρὸ τῆς σελήνης γενεᾶς γενεῶν, καὶ πρὸ τοῦ ἡλίου. « Καὶ ἐνευλογηθή- σονται ἐν αὐτῷ πᾶσαι αἱ φυλαὶ τῆς γῆς. » Ἐνταῦθα τῆς περὶ τὸν Ἀβραὰμ, καὶ τὸν Ἰσαὰκ, καὶ τὸν μακάριον αὐτὸν, καὶ ὕμνων ἄξιον ὀνομάζει. Εἶτα σαφέστερον ὁ προφήτης τὴν κεκρυμμένην αὐτοῦ διδάσκων θεότητα ἐπήγαγεν· Ἰακὼβ ἐπαγγελίας ἐμνημόνευσε. Τοῖς γὰρ τρισὶ πατριάρχαις ὑπέσχετο ὁ Θεὸς εὐλογηθήσεσθαι, ποτὲ μὲν πάντα τὰ ἔθνη τῆς γῆς, ποτὲ δὲ τὰς φυλὰς τῆς γῆς. Διαφόρως δὲ πᾶσαν τῶν ἀνθρώπων τὴν φύσιν ὀνομάζει. Τοῦτο δὲ καὶ ὁ μακάριος Παῦλος ἑρμηνεύων ἔφη· « Τῷ δὲ Ἀβραὰμ ἐῤῥήθησαν αἱ ἐπαγγελίαι, καὶ τῷ σπέρματι αὐτοῦ. » Οὐ λέγει, καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ' ὡς ἐφ᾿ ἑνὸς, καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστός. Καὶ μέντοι καὶ ἐν τῇ πρὸς Ἑβραίους Ἐπιστολῇ· « Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται Περὶ τούτου καὶ ὁ προκείμενος προθεσπίζει ψαλμὸς, δι' αὐτοῦ λέγων πάσας εὐλογηθήσεσθαι τὰς φυλάς. « Πάντα τὰ ἔθνη μακαριοῦσιν αὐτόν. » Τὰ μὲν ὡς περὶ ἀν· θρώπου, τὰ δὲ ὡς περὶ Θεοῦ, ὁ προφητικὸς διεξήλυθε λόγος. Εὑρίσκομεν τὸ μακάριος καὶ ἐπὶ τοῦ Θεοῦ κείμενον · ι Ὁ μακάριος, φησὶ, καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων, καὶ Κύριος τῶν κυριευόντων, ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον. • Πάντα γὰρ, φησὶ, τὰ ἔθνη
« Estai to onoma autou eulogēmenon eis tous aiōnas ; pro tou hēliou diamenei to onoma autou . » To ; eulogēmenon par᾿ oudeni keitai. oute en tǭ Hexaplǭ, oute par' Hebraiois. Deiknysin auton dia tēs pro, tou hēliou kai tēs selēnēs presbyteron ; ; ou gar haplōs pro tou hēliou diamenei, alla geneas geneōn. [ To de geneas geneōn] kai epi tou hēliou kai epi tēs selēnēs tetheiken. Hēlios gar kai selēnē homochronoi, kata tauton gar egenonto. « Eipe gar, phēsin, ho Theos, Genēthētōsan phōstēres en tǭ stereōmati tou ouranou; kai epoiēsen ho Theos tous dyo phōstēras tous megalous. » Ei toinyn pro tēs selēnēs geneas geneōn, kai pro tou hēliou. « Kai eneulogēthē- sontai en autǭ pasai hai phylai tēs gēs. » Entautha tēs peri ton Abraam, kai ton Isaak, kai ton makarion auton, kai hymnōn axion onomazei. Eita saphesteron ho prophētēs tēn kekrymmenēn autou didaskōn theotēta epēgagen; Iakōb epangelias emnēmoneuse. Tois gar trisi patriarchais hypescheto ho Theos eulogēthēsesthai, pote men panta ta ethnē tēs gēs, pote de tas phylas tēs gēs. Diaphorōs de pasan tōn anthrōpōn tēn physin onomazei. Touto de kai ho makarios Paulos hermēneuōn ephē; « Tǭ de Abraam errhēthēsan hai epangeliai, kai tǭ spermati autou. » Ou legei, kai tois spermasin, hōs epi pollōn, all' hōs eph᾿ henos, kai tǭ spermati sou, hos esti Christos. Kai mentoi kai en tę̄ pros Hebraious Epistolę̄; « Ou gar dēpou angelōn epilambanetai Peri toutou kai ho prokeimenos prothespizei psalmos, di' autou legōn pasas eulogēthēsesthai tas phylas. « Panta ta ethnē makariousin auton. » Ta men hōs peri an; thrōpou, ta de hōs peri Theou, ho prophētikos diexēlythe logos. Heuriskomen to makarios kai epi tou Theou keimenon ; i Ho makarios, phēsi, kai monos dynastēs, ho basileus tōn basileuontōn, kai Kyrios tōn kyrieuontōn, ho monos echōn athanasian, phōs oikōn aprositon. • Panta gar, phēsi, ta ethnē
"His name will be blessed forever; his name will endure before the sun." "Blessed" is found in no one, neither in the Hexapla nor among the Hebrews. By "before the sun" and the moon he shows him older; for he endures not simply before the sun but "generation of generations." [He put "generation of generations"] of both the sun and the moon. For the sun and moon are of the same age, since they came into being at the same time: "For God said," it says, "Let there be lights in the firmament of heaven; and God made the two great lights." If, then, he is before the moon "generation of generations," he is also before the sun. "And all the tribes of the earth will be blessed in him." Here he recalled the promise made to Abraham, Isaac, and Jacob. For God promised the three patriarchs that, sometimes, all the nations of the earth, and at other times the tribes of the earth, would be blessed; in different ways he names the whole nature of mankind. The blessed Paul too, interpreting this, said, "The promises were spoken to Abraham and to his seed. It does not say 'and to seeds,' as of many, but as of one, 'and to your seed,' who is Christ." And in the Letter to the Hebrews: "For surely it is not angels he takes hold of . . ." About him the present psalm too prophesies, saying that all the tribes will be blessed through him. "All the nations will call him blessed." The prophetic word has gone through some things as about a man, others as about God. We find "blessed" applied to God too: "The blessed and only Sovereign," it says, "the King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light." "For all the nations," he says, name him blessed and worthy of hymns. Then the prophet, teaching his hidden divinity more clearly, added:
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« Εὐλογητὸς Κύριος ὁ Θεὸς Ἰσραὴλ, ὁ ποιῶν θαυμάσια μόνος. » Οὗτος γὰρ, φησὶν, αὐτὸς ὁ προφητευόμενος, καὶ τὰς προειρημένας θαυματουργίας ἐπιτελέσων, αὐτός ἐστι καὶ τοῦ Ἰσραὴλ Θεὸς, καὶ τῶν ἁπάντων Δεσπότης. « Καὶ εὐλογημένον τὸ ὄνομα τῆς δόξης αὐτοῦ εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. » Διὸ προσήκει παρὰ πάντων αὐτὸν ὑμνεῖσθαι. Εἰ γὰρ τὴν φύσιν αὐτοῦ ὡς ἀνέφικτον ἀγνοοῦμεν, ἀλλὰ τὸ σωτήριον αὐτοῦ ἐδιδάχθημεν ὄνομα. • Καὶ πληρωθήσεται τῆς δόξης αὐτοῦ πᾶσα ἡ γῆ. Γένοιτο, γένοιτο. » πολλάκις διὰ παντὸς προηγόρευσε τοῦ ψαλμοῦ, ταῦτα καὶ πληρώσας τὴν προφητείαν τέθηκε, βεβαιοτέραν τὴν πρόῤῥησιν ἐργαζόμενος. Λέγει δὲ ὅτι καὶ ἐν πάσῃ τῇ γῇ δῆλος ἔσται, καὶ γνώριμος ὡς Θεός ἐστι καὶ τῶν ὅλων Δεσπότης, καὶ τὸ παρὰ πάντων δέξεται σέβας, ταῖς τῆς θεογνωσίας αὐτοῦ καταυγάσας ἀκτῖσιν. Τοῦτο δὲ διὰ τῆς τοῦ Πνεύματος χάριτος ὁ προφήτης μεμαθηκὼς, καὶ πυρσευθεὶς τῷ πόθῳ, ἐπεύχεται γενέσθαι, καὶ πέρας τὴν προφητείαν λαβεῖν. Διὸ καὶ ἐπιλέγει, Γένοιτο, γένοιτο· ἢ κατὰ τὸν ᾿Ακύλαν Πεπιστωμένως, πεπιστωμένως, ἀντὶ τοῦ, ἀψευδῆ καὶ ἀληθῆ τὰ εἰρημένα, καὶ δέξεται πάντως τὸ τέλος. Ἐξέλιπον οἱ ὕμνοι Δαβὶδ υἱοῦ Ἰεσαί.
« Eulogētos Kyrios ho Theos Israēl, ho poiōn thaumasia monos. » Houtos gar, phēsin, autos ho prophēteuomenos, kai tas proeirēmenas thaumatourgias epitelesōn, autos esti kai tou Israēl Theos, kai tōn hapantōn Despotēs. « Kai eulogēmenon to onoma tēs doxēs autou eis ton aiōna, kai eis ton aiōna tou aiōnos. » Dio prosēkei para pantōn auton hymneisthai. Ei gar tēn physin autou hōs anephikton agnooumen, alla to sōtērion autou edidachthēmen onoma. • Kai plērōthēsetai tēs doxēs autou pasa hē gē. Genoito, genoito. » pollakis dia pantos proēgoreuse tou psalmou, tauta kai plērōsas tēn prophēteian tethēke, bebaioteran tēn prorrhēsin ergazomenos. Legei de hoti kai en pasę̄ tę̄ gę̄ dēlos estai, kai gnōrimos hōs Theos esti kai tōn holōn Despotēs, kai to para pantōn dexetai sebas, tais tēs theognōsias autou kataugasas aktisin. Touto de dia tēs tou Pneumatos charitos ho prophētēs memathēkōs, kai pyrseutheis tǭ pothǭ, epeuchetai genesthai, kai peras tēn prophēteian labein. Dio kai epilegei, Genoito, genoito; ē kata ton ᾿Akylan Pepistōmenōs, pepistōmenōs, anti tou, apseudē kai alēthē ta eirēmena, kai dexetai pantōs to telos. Exelipon hoi hymnoi Dabid huiou Iesai.
"Blessed be the Lord, the God of Israel, who alone does wonders." "For this very one who is prophesied," he says, "and who will accomplish the wonders spoken of, is both the God of Israel and the Master of all." "And blessed be the name of his glory forever, and to the age of the age." "So it is fitting that he be hymned by all. For though we do not know his nature, since it is beyond reach, we have been taught his saving name." "And the whole earth will be filled with his glory. So be it, so be it." Having foretold these things many times throughout the psalm, he set them down again in completing the prophecy, making the prediction surer. He says that he will be manifest throughout the earth and known as God and Master of all, and will receive reverence from all, having lit them with the rays of the knowledge of himself. The prophet, having learned this through the grace of the Spirit and being fired with longing, prays that it may happen and that the prophecy may reach its fulfillment. So he adds, "So be it, so be it," or, according to Aquila, "Faithfully, faithfully"; that is, what was said is without falsehood and true and will certainly be fulfilled. The hymns of David son of Jesse are ended.
Chapter 72
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« Ψαλμὸς τῷ ᾿Ασάφ. » Καὶ ἤδη προειρήκαμεν, ὅτι καὶ τοῦτόν τινες ψαλμογράφον ἔφασαν, τινὲς δὲ μελοποιὸν, καὶ τῶν ἀδόντων χοροδιδάσκαλον. "Ἄλλοι δὲ τὸν μὲν Δαβὶδ εἶπον καὶ τούσδε τοὺς ψαλμοὺς εἰρηκέναι, τὸν δὲ ᾿Ασάφ γεγραφέναι. [ Ἡμεῖς δὲ, ὡς πολλάκις εἰρήκαμεν, τοὺς πάντας τὸν μακάριον Δαβὶδ γεγραφέναι νενοήκαμεν· καὶ γὰρ οὕτως ἔχει ὁ τῆς ἀληθείας λόγος.] Ἀλλὰ ταῦτα μὲν ὡς βούλεταί τις δεχέσθω · οὐδὲ μία γὰρ ἐντεῦθεν βλάβη τοῖς οὕτως ἢ ἐκείνως δεχομένοις φυήσεται. Ἡμεῖς δὲ τοῦ ψαλμοῦ τὴν διάνοιαν τῆς χάριτος φωταγωγούσης ποιησόμεθα δήλην. Απαχθεὶς ὁ λαὸς δορυάλωτος εἰς Βαβυλῶνα, πολλαῖς καὶ παντοδαπαῖς περιεκλύζετο συμφοραῖς. Ὁρῶντες δὲ τοὺς Βαβυλωνίους, δυσσεβείᾳ καὶ παρανομίᾳ συζῶντας, ἐν εὐημερίᾳ καὶ εὐκληρίᾳ πολλῇ, σφᾶς δὲ αὐτοὺς ἐν δυσπραξίᾳ καὶ κακοπαθείᾳ, λογισμοὺς περὶ τῆς θείας ἀνεκίνουν προνοίας, ἐνθυμούμενοι καὶ λογιζόμενοι, τί δήποτε παντελῶς δυσσεβοῦντες τῶν μὲν ἀνιαρῶν οὐδεμίαν λαμβάνουσι πεῖραν, εὐποτμίας δὲ ἀπολαύουσι πάσης, ἐξ οὐρίων φερόμενοι. Ταῦτα ἡ τοῦ παναγίου Πνεύματος χάρις οὐ πάντες ἴσασιν, ἀλλ᾽ οἱ ὀρθοῖς καὶ ὑγιέσι χρώμενοι λογισμῶν δημοσιεύει τὴν ζάλην. πόρρωθεν προορῶσα, ὠφέλειαν ἐκείνοις μηχανωμένη, καὶ μέντοι καὶ πᾶσιν ἀνθρώποις, τοῦτον γέγραφε τὸν ψαλμὸν, καὶ τοὺς ἐκείνων σαφῶς ἐξαγγέλλουσα λογισμοὺς, καὶ τῶν ζητουμένων τὴν λύσιν προσφέρουσα. ᾿Αρμόττει μὲν οὖν ἅπασιν ἡ τοῦ ψαλμοῦ διδασκαλία τοῖς τὰ τοιαῦτα ἢ λογιζομένοις, ἢ φθεγγομένοις · ἐσχημάτισται δὲ ὅμως, ὡς δὲ ἐξ ἐκείνων ἐπανεληλυθότων μὲν, διηγουμένων δὲ τῆς διανοίας τὸ πάθος. « Ὡς ἀγαθὸς ὁ Θεὸς τοῦ Ἰσραήλ. « Τὸ ὡς οὐ παραβολικῶς τέθεικεν, ἀλλὰ τῆς ἀγαθότητος δεικνὺς τὴν ὑπερβολήν. Λέγει δὲ ὅτι πολλὴν καὶ ὁ Θεὸς τοῦ Ἰσραὴλ ποιεῖται κηδεμονίαν. « Τοῖς εὐθέσι τῇ καρδίᾳ. » ᾿Αλλὰ τοῦτο λογισμοῖς. Οὕτως ἐκείνους ἐπαινέσας, τῶν οἰκείων
« Psalmos tǭ ᾿Asaph. » Kai ēdē proeirēkamen, hoti kai touton tines psalmographon ephasan, tines de melopoion, kai tōn adontōn chorodidaskalon. "Alloi de ton men Dabid eipon kai tousde tous psalmous eirēkenai, ton de ᾿Asaph gegraphenai. [ Hēmeis de, hōs pollakis eirēkamen, tous pantas ton makarion Dabid gegraphenai nenoēkamen; kai gar houtōs echei ho tēs alētheias logos.] Alla tauta men hōs bouletai tis dechesthō ; oude mia gar enteuthen blabē tois houtōs ē ekeinōs dechomenois phyēsetai. Hēmeis de tou psalmou tēn dianoian tēs charitos phōtagōgousēs poiēsometha dēlēn. Apachtheis ho laos doryalōtos eis Babylōna, pollais kai pantodapais perieklyzeto symphorais. Horōntes de tous Babylōnious, dyssebeią kai paranomią syzōntas, en euēmerią kai euklērią pollę̄, sphas de autous en dyspraxią kai kakopatheią, logismous peri tēs theias anekinoun pronoias, enthymoumenoi kai logizomenoi, ti dēpote pantelōs dyssebountes tōn men aniarōn oudemian lambanousi peiran, eupotmias de apolauousi pasēs, ex ouriōn pheromenoi. Tauta hē tou panagiou Pneumatos charis ou pantes isasin, all᾽ hoi orthois kai hygiesi chrōmenoi logismōn dēmosieuei tēn zalēn. porrōthen proorōsa, ōpheleian ekeinois mēchanōmenē, kai mentoi kai pasin anthrōpois, touton gegraphe ton psalmon, kai tous ekeinōn saphōs exangellousa logismous, kai tōn zētoumenōn tēn lysin prospherousa. ᾿Armottei men oun hapasin hē tou psalmou didaskalia tois ta toiauta ē logizomenois, ē phthengomenois ; eschēmatistai de homōs, hōs de ex ekeinōn epanelēlythotōn men, diēgoumenōn de tēs dianoias to pathos. « Hōs agathos ho Theos tou Israēl. « To hōs ou parabolikōs tetheiken, alla tēs agathotētos deiknys tēn hyperbolēn. Legei de hoti pollēn kai ho Theos tou Israēl poieitai kēdemonian. « Tois euthesi tę̄ kardią. » ᾿Alla touto logismois. Houtōs ekeinous epainesas, tōn oikeiōn
"A psalm of Asaph." We have said before that some said this man too was a psalm writer, others a composer of melodies and the choirmaster of the singers. Others said that David spoke these psalms too, but Asaph wrote them down. [But we, as we have often said, understand that the blessed David wrote them all; for so the word of truth has it.] Let anyone take these matters as he wishes; no harm will come to those who take them one way or the other. We shall make plain the sense of the psalm, with grace giving us light. The people, carried off captive to Babylon, was flooded with many misfortunes of every kind. Seeing the Babylonians living in impiety and lawlessness amid great prosperity and good fortune, and themselves in adversity and hardship, they stirred up thoughts about divine providence, pondering and reasoning why those who are utterly impious have no experience of grief but enjoy every good fortune and sail before a fair wind. The grace of the all-holy Spirit, foreseeing this from afar and contriving benefit for them, and indeed for all people, wrote this psalm, both plainly announcing their thoughts and offering the solution of what they were asking. The teaching of the psalm fits all who think or speak such things; yet it is framed as from those who have returned and are recounting the suffering of their minds. "How good is the God of Israel." He did not put "how" as a comparison but to show the excess of goodness. He says that the God of Israel takes great care. "To the upright in heart." "But not all know this, only those who use straight and sound reasoning." Having thus praised them, he publishes the storm of his own thoughts.
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« Ἐμοῦ δὲ παρὰ μικρὸν ἐσαλεύθησαν οἱ πόδες.» Ἐγὼ μὲν τοι μικροῦ δεῖν τῆς οἰκείας ἐξετράπην ὁδοῦ. « Παρ' ὀλίγον ἐξεχύθη τὰ διαβήματά μου. » Ὁ δὲ Σύμμαχος οὕτως· Παρ' οὐδὲν ἐλύθη τὰ ὑπορθοῦντά με. Τῶν ὑγιαινόντων, φησὶ, καὶ ὑπερειδόντων ἐκπεσεῖν ἐκινδύνευσα λογισμῶν, καὶ ὄλισθον ὑπέμεινα ἂν μέγιστον. Τοῦτὸ γὰρ τὸ ἐξεχύθη δηλοῖ, ὡς τοῦ ἐκχεομένου, διαλυομένου, καὶ ὑποῤῥέοντος· πόδας δὲ καὶ διαβήματα τοὺς λογισμοὺς καλεί τροπικῶς. Εἶτα καὶ τὴν αἰτίαν λέγει.
« Emou de para mikron esaleuthēsan hoi podes.» Egō men toi mikrou dein tēs oikeias exetrapēn hodou. « Par' oligon exechythē ta diabēmata mou. » Ho de Symmachos houtōs; Par' ouden elythē ta hyporthounta me. Tōn hygiainontōn, phēsi, kai hypereidontōn ekpesein ekindyneusa logismōn, kai olisthon hypemeina an megiston. Touto gar to exechythē dēloi, hōs tou ekcheomenou, dialyomenou, kai hyporrheontos; podas de kai diabēmata tous logismous kalei tropikōs. Eita kai tēn aitian legei.
"But my feet were almost shaken." "I very nearly turned aside from my own road." "My steps had well nigh slipped." Symmachus has: "What held me up was all but undone." "I was in danger," he says, "of falling from sound and supporting thoughts, and would have suffered a very great slip." For "slipped" (literally "were poured out") shows this, as of what is poured out, dissolved, and flowing away. He figuratively calls the thoughts feet and steps. Then he tells the reason.
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• Ὅτι ἐζήλωσα ἐπὶ τοῖς ἀνόμοις, εἰρήνην ἁμαρτωλῶν θεωρῶν. • Ἐπυρπολούμην γὰρ, βλέπων τοὺς δυσσεβείᾳ καὶ παρανομίᾳ συζῶντας ἐν εἰρήνῃ καὶ εὐποτμίᾳ πολλῇ. [Ὁρῶμεν δὲ καὶ νῦν τινας τὰ παραπλήσια ἐκείνοις λέγοντας κατά τινων τῶν ἐν δυσσεβείᾳ καὶ πλεονεξία συζώντων, καὶ πλούτῳ καὶ δόξῃ, ὡς νομίζουσι, καταδυναστευόντων.]
• Hoti ezēlōsa epi tois anomois, eirēnēn hamartōlōn theōrōn. • Epyrpoloumēn gar, blepōn tous dyssebeią kai paranomią syzōntas en eirēnę̄ kai eupotmią pollę̄. [Horōmen de kai nyn tinas ta paraplēsia ekeinois legontas kata tinōn tōn en dyssebeią kai pleonexia syzōntōn, kai ploutǭ kai doxę̄, hōs nomizousi, katadynasteuontōn.]
"For I was jealous of the lawless, seeing the peace of sinners." "For I burned, seeing those who live with impiety and lawlessness in peace and great good fortune." [And we see some even now saying things like theirs about certain people who live in impiety and greed and lord it over others, as they think, with wealth and glory.]
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« Ὅτι οὐκ ἔστιν ἀνάνευσις ἐν τῷ θανάτῳ αὐτῶν. Ὁ δὲ ᾿Ακύλας οὕτως· Οὐκ εἰσὶ δυσπάθειαι τῷ θανάτῳ αὐτῶν· ὁ δὲ Σύμμαχος · Οὐκ ἐνεθυμοῦντο περὶ θανάτου αὐτῶν. Οὐδὲ γὰρ, φησὶν, ἐν κινδύνοις ἐξεταζόμενοι σφᾶς αὐτοὺς ἀπηγόρευον. Καὶ ἡ ἀνάνευσις δὲ τὴν ἀπαγόρευσιν δηλοῖ· ἀπαγορεύειν γάρ τι βουλόμενοι ἀνάνευσιν εἰώθαμεν. • Καὶ στερέωμα ἐν τῇ μάστιγι αὐτῶν.» Πρὸς ὀλίγον αὐτοῖς, φησὶ, πελάζει τὰ λυπηρά.
« Hoti ouk estin ananeusis en tǭ thanatǭ autōn. Ho de ᾿Akylas houtōs; Ouk eisi dyspatheiai tǭ thanatǭ autōn; ho de Symmachos ; Ouk enethymounto peri thanatou autōn. Oude gar, phēsin, en kindynois exetazomenoi sphas autous apēgoreuon. Kai hē ananeusis de tēn apagoreusin dēloi; apagoreuein gar ti boulomenoi ananeusin eiōthamen. • Kai stereōma en tę̄ mastigi autōn.» Pros oligon autois, phēsi, pelazei ta lypēra.
"For there is no refusal in their death." Aquila has: "There are no pangs in their death"; Symmachus: "They did not think about their death." "For even when tried in dangers," he says, "they did not give up on themselves." "Refusal" means giving up; for when we want to refuse something we usually throw back the head. "And firmness in their scourge." "Grief comes near them only for a little while," he says.
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• Ἐν κόποις ἀνθρώπων οὐκ εἰσὶ, καὶ μετὰ ἀνθρώπων οὐ μαστιγωθήσονται. » Κατὰ ῥοῦν αὐτοῖς, φησὶ, τὰ πράγματα φέρεται, καὶ οὔτε πόνοις καὶ ταλαιπωρίαις, οὔτε παιδείαις περιβάλλονται τοῖς ἄλλοις ἀνθρώποις παραπλησίως.
• En kopois anthrōpōn ouk eisi, kai meta anthrōpōn ou mastigōthēsontai. » Kata rhoun autois, phēsi, ta pragmata pheretai, kai oute ponois kai talaipōriais, oute paideiais periballontai tois allois anthrōpois paraplēsiōs.
"They are not in the troubles of men, and they will not be scourged with men." "Their affairs go with the current," he says, "and they are not surrounded by toils and hardships or chastisements like other people."
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• Διὰ τοῦτο ἐκράτησεν αὐτοὺς ἡ ὑπερηφανία εἰς τέλος· περιεβάλοντο ἀδικίαν καὶ ἀσέβειαν ἑαυτῶν. » Ἑντεῦθεν εἰς ἀλαζονείαν καὶ τύφον ἐπήρθησαν, καὶ δίκας ὑπὲρ τῶν προτέρων μὴ δεδωκότες ἁμαρτημάτων, εἰς πλείονα παρανομίαν ἐξώκειλαν. Τὸ γὰρ περιεβάλοντο τὸ πλῆθος τῆς ἀδικίας ἐδήλωσεν, ὡς πανταχόθεν αὐτοὺς κυκλούσης.
• Dia touto ekratēsen autous hē hyperēphania eis telos; periebalonto adikian kai asebeian heautōn. » Henteuthen eis alazoneian kai typhon epērthēsan, kai dikas hyper tōn proterōn mē dedōkotes hamartēmatōn, eis pleiona paranomian exōkeilan. To gar periebalonto to plēthos tēs adikias edēlōsen, hōs pantachothen autous kyklousēs.
"Therefore pride took hold of them to the end; they clothed themselves with their injustice and impiety." "From this they were lifted up to arrogance and conceit, and, having paid no penalty for their former sins, they ran aground in greater lawlessness." For "clothed themselves" showed the abundance of injustice, as surrounding them on every side.
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· Ἐξελεύσεται ὡς ἐκ στέατος ἡ ἀδικία αὐτῶν. Στέαρ, ὡς πολλάκις ἔφαμεν, τὴν εὐπάθειαν καὶ τὴν εὐκληρίαν δηλοῖ. ῾Ὡς ἐν τοσαύτῃ τοίνυν, φησὶν, ὄντες εὐημερίᾳ, μεθ᾽ ἀπάσης ἀδείας τὴν ἀδικίαν ἐτόλμησαν. « Διήλθοσαν εἰς διάθεσιν καρδίας. Διενοήθησαν καὶ ἐλάλησαν ἐν πονηρίᾳ, ἀδικίαν εἰς τὸ ὕψος ἐλάλησαν. Ἔθεντο εἰς οὐρανὸν τὸ στόμα αὐτῶν, καὶ ἡ γλῶσσα αὐτῶν διῆλθεν ἐπὶ τῆς γῆς. • Οὐκ ἀπέχρησε δὲ αὐτοῖς ἡ κατὰ τῶν ἀνθρώπων ἀδικία, ἀλλὰ καὶ τὸν οὐρανὸν ἐτόξευσαν καὶ λόγοις καὶ λογισμοῖς. Αἰνίττεται δὲ διὰ τούτων τὰς κατὰ τοῦ Θεοῦ βλασφημίας, τὰς κατὰ τοῦ λαοῦ λοιδορίας, τὰς κατὰ τοῦ νεὼ τοῦ θείου παροινίας. Τοῦτο δὲ σαφέστερον εἴρηκεν ἐν τῷ μα ψαλμῷ· · Ἐγενήθη τὰ δάκρυά μου ἐμοὶ ἄρτος ἡμέρας καὶ νυκτὸς, ἐν τῷ λέγεσθαί μοι καθ' ἑκάστην ἡμέραν· Ποῦ ἐστιν ὁ Θεός σου;
; Exeleusetai hōs ek steatos hē adikia autōn. Stear, hōs pollakis ephamen, tēn eupatheian kai tēn euklērian dēloi. ῾Hōs en tosautę̄ toinyn, phēsin, ontes euēmerią, meth᾽ apasēs adeias tēn adikian etolmēsan. « Diēlthosan eis diathesin kardias. Dienoēthēsan kai elalēsan en ponērią, adikian eis to hypsos elalēsan. Ethento eis ouranon to stoma autōn, kai hē glōssa autōn diēlthen epi tēs gēs. • Ouk apechrēse de autois hē kata tōn anthrōpōn adikia, alla kai ton ouranon etoxeusan kai logois kai logismois. Ainittetai de dia toutōn tas kata tou Theou blasphēmias, tas kata tou laou loidorias, tas kata tou neō tou theiou paroinias. Touto de saphesteron eirēken en tǭ ma psalmǭ; ; Egenēthē ta dakrya mou emoi artos hēmeras kai nyktos, en tǭ legesthai moi kath' hekastēn hēmeran; Pou estin ho Theos sou?
"Their injustice will come out as from fat." Fat, as we have often said, means luxury and good fortune. "Being in such prosperity," he says, "they dared injustice with complete impunity." "They passed into the disposition of the heart. They thought and spoke in wickedness; they spoke injustice on high. They set their mouth against heaven, and their tongue went through the earth." "Injustice against men was not enough for them; they shot at heaven too with words and thoughts." By these words he hints at the blasphemies against God, the insults against the people, and the outrages against the divine temple. He said this more clearly in the forty-first psalm: "My tears have been my bread day and night, while they say to me every day, 'Where is your God?'"
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«Διὰ τοῦτο ἐπιστρέψει ὁ λαός μου ἐνταῦθα, καὶ ἡμέραι πλήρεις εὑρεθήσονται ἐν αὐτοῖς. » Ταῦτα ὡς τοῦ Θεοῦ τῶν ὅλων εἰρηκότος, ὁ προφητικὸς τέθεικε λόγος, τοὺς ἀθυμοῦντας ψυχαγωγῶν. Ἐκείνων γὰρ, φησί, βλασφημίαις κατὰ τοῦ Θεοῦ χρησαμένων, καὶ κακοπαθείαις ἡμᾶς ὑποβαλόντων, χρηστὰ περὶ ἡμῶν ὁ τῶν ὅλων Θεὸς ἐψηφίσατο, τὴν ἐπάνοδον ὑποσχόμενος, καὶ ζωὴν τὴν ὡρισμένην τῇ φύσει. Καὶ ἐντεῦθεν δῆλον, ὡς τοῖς ἐπανελθοῦσιν ἤδη, καὶ τὰ ἐν Βαβυλῶνι συμβεβηκότα διηγουμένοις, ἁρμόδιος ὁ ψαλμός. Ἔφη γάρ· • Διὰ τοῦτο ἐπιστρέψει ὁ λαός μου ἐνταῦθα, » τουτέστιν εἰς τὴν Ἰουδαίαν. Ἐκεῖ τοίνυν διάγοντες, τὸ ἐνταῦθα λέγουσι. Τοῖς ἐν Βαβυλῶνι γὰρ οὐδαμῶς τοῦτο κατάλληλον. • Ἡμέρας δὲ πλήρεις » τὸ γῆρας ἐκάλεσεν. ᾿Αντὶ τοῦ, Καὶ ἐπανήξουσι, καὶ μέχρι γήρως βιώσονται. Οὕτω τοῦ Θεοῦ τὴν ὑπόσχεσιν δείξας, πάλιν εἰς τὴν διήγησιν ἐπανῆλθε τῆς τῶν Βαβυλωνίων βλασφημίας, καὶ τῆς τῶν λογισμῶν ταραχῆς.
«Dia touto epistrepsei ho laos mou entautha, kai hēmerai plēreis heurethēsontai en autois. » Tauta hōs tou Theou tōn holōn eirēkotos, ho prophētikos tetheike logos, tous athymountas psychagōgōn. Ekeinōn gar, phēsi, blasphēmiais kata tou Theou chrēsamenōn, kai kakopatheiais hēmas hypobalontōn, chrēsta peri hēmōn ho tōn holōn Theos epsēphisato, tēn epanodon hyposchomenos, kai zōēn tēn hōrismenēn tę̄ physei. Kai enteuthen dēlon, hōs tois epanelthousin ēdē, kai ta en Babylōni symbebēkota diēgoumenois, harmodios ho psalmos. Ephē gar; • Dia touto epistrepsei ho laos mou entautha, » toutestin eis tēn Ioudaian. Ekei toinyn diagontes, to entautha legousi. Tois en Babylōni gar oudamōs touto katallēlon. • Hēmeras de plēreis » to gēras ekalesen. ᾿Anti tou, Kai epanēxousi, kai mechri gērōs biōsontai. Houtō tou Theou tēn hyposchesin deixas, palin eis tēn diēgēsin epanēlthe tēs tōn Babylōniōn blasphēmias, kai tēs tōn logismōn tarachēs.
"Therefore my people will return here, and full days will be found in them." The prophetic word set these words down as spoken by the God of all, comforting the despondent. "For when they used blasphemies against God," he says, "and subjected us to hardships, the God of all decreed good things for us, promising the return and the life span set for nature." From this too it is plain that the psalm suits those who have already returned and recount what happened in Babylon. For he said, "Therefore my people will return here," that is, to Judea. So, living there, they say "here"; for this would in no way suit those in Babylon. He called old age "full days"; that is, "they will return and live to old age." Having thus shown God's promise, he returned again to the account of the Babylonians' blasphemy and the turmoil of his thoughts.
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« Καὶ εἶπον· Πῶς ἔγνω ὁ Θεός; καὶ εἰ ἔστι γνῶσις ἐν τῷ Ὑψίστῳ; › Ὁ δὲ Σύμμαχος σαφέστερον · Οἱ δὲ ἔλεγον, Πῶς ἔγνω ὁ Θεός; εἰ ἔστιν ἐπίγνωσις τῷ Ὑψίστῳ; Ὁ μὲν γὰρ Θεὸς, φησὶν, ἐκεῖνα ὑπέσχετο· οὗτοι δὲ παρ' ἑαυτοῖς ἑλογίζοντο, μήτε ἐφορᾶν τὸν Θεὸν, μήτε τι τῶν γινομένων εἰδέναι. Εἶτα δείξας διὰ τούτων τὴν ἐκείνων ἀσέβειαν, τοὺς οἰκείους ἐκφέρει λογισμούς.
« Kai eipon; Pōs egnō ho Theos? kai ei esti gnōsis en tǭ Hypsistǭ? › Ho de Symmachos saphesteron ; Hoi de elegon, Pōs egnō ho Theos? ei estin epignōsis tǭ Hypsistǭ? Ho men gar Theos, phēsin, ekeina hypescheto; houtoi de par' heautois helogizonto, mēte ephoran ton Theon, mēte ti tōn ginomenōn eidenai. Eita deixas dia toutōn tēn ekeinōn asebeian, tous oikeious ekpherei logismous.
"And they said, 'How does God know? And is there knowledge in the Most High?'" Symmachus more clearly: "And they said, 'How does God know? Is there knowledge in the Most High?'" "God promised those things," he says, "but these reasoned among themselves that God neither watches over nor knows anything of what happens." Then, having shown their impiety by these words, he brings out his own thoughts.
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« Ἰδοὺ οὗτοι ἁμαρτωλοὶ, καὶ εὐθηνοῦντες εἰς τὸν αἰῶνα κατέσχον πλοῦτον. › Παρανομίᾳ συζῶντες ἀφθόνως ἀπολαύουσι τῶν ἀγαθῶν, καὶ ἄτρεπτον ἔχουσι τὴν εὐκληρίαν· τὸ γὰρ εἰς τὸν αἰῶνα κατὰ τὸν παρόντα βίον λέγει. πολλάκις γὰρ καὶ τὴν τοῦ ἀνθρώπου ζωὴν αἰῶνα καλεῖ· « Ὁ αἰὼν γὰρ ἡμῶν, φησὶν, εἰς φωτισμὸν τοῦ προσώπου σου.
« Idou houtoi hamartōloi, kai euthēnountes eis ton aiōna kateschon plouton. › Paranomią syzōntes aphthonōs apolauousi tōn agathōn, kai atrepton echousi tēn euklērian; to gar eis ton aiōna kata ton paronta bion legei. pollakis gar kai tēn tou anthrōpou zōēn aiōna kalei; « Ho aiōn gar hēmōn, phēsin, eis phōtismon tou prosōpou sou.
"Behold, these are sinners, and, prospering, they held on to wealth forever." "Living with lawlessness, they enjoy good things in abundance and have unchanging good fortune." By "forever" he means in the present life; for he often calls a man's life an "age": "For our age," he says, "is in the light of your face."
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« Καὶ εἶπα. "Αρα ματαίως ἐδικαίωσα τὴν καρδίαν μου; › Ἐγὼ δὲ ὁρῶν αὐτοὺς εὐωχουμένους, καὶ ἐπὶ πλούτῳ βρενθυομένους, ἐνεθυμούμην, Μὴ ἀκερδὴς ἄρα τῆς δικαιοσύνης ἡ κτῆσις; « Καὶ ἐνιψάμην ἐν ἀθώοις τὰς χεῖράς μου. » Τοιγαροῦν ἐκέρδανα, φησὶ, πόῤῥω τῶν πονηρίᾳ συζώντων γενόμενος · τὸ γὰρ, « Ἐνιψάμην ἐν ἀθώοις, › ἀντὶ τοῦ, ᾿Αθῶον ἐμαυτὸν ἐφύλαξα, καὶ · οὐ κεκοινώνηκα τοῖς κακοῖς.
« Kai eipa. "Ara mataiōs edikaiōsa tēn kardian mou? › Egō de horōn autous euōchoumenous, kai epi ploutǭ brenthyomenous, enethymoumēn, Mē akerdēs ara tēs dikaiosynēs hē ktēsis? « Kai enipsamēn en athōois tas cheiras mou. » Toigaroun ekerdana, phēsi, porrhō tōn ponērią syzōntōn genomenos ; to gar, « Enipsamēn en athōois, › anti tou, ᾿Athōon emauton ephylaxa, kai ; ou kekoinōnēka tois kakois.
"And I said, 'Was it in vain, then, that I justified my heart?'" "Seeing them feasting and swaggering over their wealth, I pondered, 'Is the possession of righteousness, then, without gain?'" "And I washed my hands among the innocent." "So I gained," he says, "by keeping far from those who live with wickedness." For "I washed among the innocent" means "I kept myself innocent and did not share in evils."
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« Καὶ ἐγενόμην μεμαστιγωμένος ὅλην τὴν ἡμέραν, καὶ ὁ ἔλεγχός μου εἰς τὰς προΐας. · Ἐπιμεληθεὶς δικαιοσύνης, καὶ τῆς κακίας τὴν κοινωνίαν φυγὼν, καὶ αἰκίζομαι, καὶ παροινοῦμαι καθ' ἑκάστην ἡμέραν.
« Kai egenomēn memastigōmenos holēn tēn hēmeran, kai ho elenchos mou eis tas proïas. ; Epimelētheis dikaiosynēs, kai tēs kakias tēn koinōnian phygōn, kai aikizomai, kai paroinoumai kath' hekastēn hēmeran.
"And I was scourged all the day, and my reproof was in the mornings." "Having cared for righteousness and fled from sharing in wickedness, I am maltreated and abused every day."
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« Εἰ ἔλεγον· Διηγήσομαι οὕτως, ἰδοὺ τῇ γενεᾷ τῶν υἱῶν σου ἠσυνθέτηκας". » Τοὺς ἄλλους, φησί, καταλιπὼν λογισμοὺς, τοῦτο παρ᾿ ἐμαυτῷ ἐνεθυμούμην· Μὴ ἄρα τὰς πρὸς ἡμᾶς συνθήκας διέλυσεν ὁ Θεός; τὸ γὰρ ἠσυνθέτηκας, ἀντὶ τοῦ, ἢ παρέβης τὰς συγκειμένας συνθήκας; Υίοὺς δὲ καλοῦσιν ἑαυτοὺς, ὡς τοῦ Θεοῦ τοῦτο αὐτοὺς ὀνομάσαντος • Υἱὸς πρωτότοκός μου Ἰσραήλ. » Καὶ, « Υἱοὺς ἐγέννησα καὶ ὕψωσα. »
« Ei elegon; Diēgēsomai houtōs, idou tę̄ geneą tōn huiōn sou ēsynthetēkas". » Tous allous, phēsi, katalipōn logismous, touto par᾿ emautǭ enethymoumēn; Mē ara tas pros hēmas synthēkas dielysen ho Theos? to gar ēsynthetēkas, anti tou, ē parebēs tas synkeimenas synthēkas? Uious de kalousin heautous, hōs tou Theou touto autous onomasantos • Huios prōtotokos mou Israēl. » Kai, « Huious egennēsa kai hypsōsa. »
"If I said, 'I will speak thus,' behold, you have broken faith with the generation of your sons." "Leaving other thoughts," he says, "I pondered this within myself: 'Has God, then, dissolved his covenant with us?'" For "you have broken faith" means "Have you transgressed the agreed covenant?" They call themselves "sons" because God named them so: "Israel is my firstborn son," and, "I begot sons and raised them up."
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« Καὶ ὑπέλαβον τοῦ γνῶναι· τοῦτο κόπος ἐστὶν ἐνώπιόν μου. Ἕως οὗ εἰσέλθω εἰς τὸ ἁγιαστήριον τοῦ Θεοῦ· καὶ συνῶ εἰς τὰ ἔσχατα αὐτῶν. » ᾿Αλλ' ἐκείνους, φησὶ, καταλιπὼν τοὺς λογισμοὺς, ἐσκόπουν, ὅτι κόποις με καὶ ταλαιπωρίαις συνεκλήρωσεν ὁ Θεὸς, δίκας τῶν πεπλημμελημένων εἰσπραττόμενος ἐπανήξω δὲ ὅμως, καὶ τὸν ἡγιασμένον αὐτοῦ νεὼν ὄψομαι,' καὶ τὸ κακὸν τούτων θεωρήσω τέλος. Εἶτα διὰ τῆς θείας τοῦτο προδιδάσκεται χάριτος.
« Kai hypelabon tou gnōnai; touto kopos estin enōpion mou. Heōs hou eiselthō eis to hagiastērion tou Theou; kai synō eis ta eschata autōn. » ᾿All' ekeinous, phēsi, katalipōn tous logismous, eskopoun, hoti kopois me kai talaipōriais syneklērōsen ho Theos, dikas tōn peplēmmelēmenōn eisprattomenos epanēxō de homōs, kai ton hēgiasmenon autou neōn opsomai,' kai to kakon toutōn theōrēsō telos. Eita dia tēs theias touto prodidasketai charitos.
"And I undertook to know; this is a trouble before me, until I go into the sanctuary of God and understand their last end." "But leaving those thoughts," he says, "I considered that God had allotted me toils and hardships, exacting the penalty for my offenses; but I shall return nonetheless and see his sanctified temple and behold the evil end of these men." Then he is taught this in advance by divine grace.
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« Πλὴν διὰ τὰς δολιότητας αὐτῶν ἔθου αὐτοῖς κακά · κατέβαλες αὐτοὺς ἐν τῷ ἐπαρθῆναι. Πῶς ἐγένοντο εἰς ἐρήμωσιν; ἐξάπινα ἐξέλιπον ἀπώλοντο διὰ τὴν ἀνομίαν αὐτῶν. Ὡσεὶ ἐνύπνιον ἐξεγειρομένων . » Ταῦτα πάντα ἐπὶ τοῦ Κύρου Βαβυλωνίοις συνέβη· ἐκείνους μὲν γὰρ ἐξανδραποδίσας κατεδουλώσατο, Ἰουδαίοις δὲ τὴν ἐπάνοδον ἐδωρήσατο. Εἰκότως δὲ αὐτῶν ὀνείρῳ τὴν εὐημερίαν ἀπείκασεν· οὐδὲν γὰρ ἐνυπνίου διενήνοχεν ἡ τοῦ παρόντος βίου σκηνή. Καὶ τοῦτο καὶ ἐξ αὐτῶν τῶν Βαβυλωνίων ῥάδιον κατιδεῖν. Οἱ γὰρ πρὸ βραχέος ἀλαζονευόμενοι, καὶ βρενθυόμενοι, ὡς τῆς οἰκουμένης ἁπάσης κεκρατηκότες, τὴν μὲν δυναστείαν ἐξαίφνης ἀπέβαλον, εἰς ἐσχάτην δὲ δουλείαν μετέπεσον. « Κύριε, ἐν τῇ πόλει σου τὴν εἰκόνα αὐτῶν ἐξουδενώσεις. » Ἡ εἰκὼν πρόσκαιρον ἔχει τὸ ἄνθος. Εἰκόνι τοίνυν ἀπεικάζει τῶν Βαβυλωνίων τὴν δυναστείαν, εἰς ὀλίγον ἀρκέσασαν χρόνον· ταύτην δὲ, φησὶ, σὺ ἐξουδενώσεις, τῆς εἰς τὴν σὴν πόλιν δυσσεβείας εἰσπραττόμενος δίκας.
« Plēn dia tas doliotētas autōn ethou autois kaka ; katebales autous en tǭ eparthēnai. Pōs egenonto eis erēmōsin? exapina exelipon apōlonto dia tēn anomian autōn. Hōsei enypnion exegeiromenōn . » Tauta panta epi tou Kyrou Babylōniois synebē; ekeinous men gar exandrapodisas katedoulōsato, Ioudaiois de tēn epanodon edōrēsato. Eikotōs de autōn oneirǭ tēn euēmerian apeikasen; ouden gar enypniou dienēnochen hē tou parontos biou skēnē. Kai touto kai ex autōn tōn Babylōniōn rhadion katidein. Hoi gar pro bracheos alazoneuomenoi, kai brenthyomenoi, hōs tēs oikoumenēs hapasēs kekratēkotes, tēn men dynasteian exaiphnēs apebalon, eis eschatēn de douleian metepeson. « Kyrie, en tę̄ polei sou tēn eikona autōn exoudenōseis. » Hē eikōn proskairon echei to anthos. Eikoni toinyn apeikazei tōn Babylōniōn tēn dynasteian, eis oligon arkesasan chronon; tautēn de, phēsi, sy exoudenōseis, tēs eis tēn sēn polin dyssebeias eisprattomenos dikas.
"But because of their deceits you set evils for them; you cast them down when they were lifted up. How they came to desolation! Suddenly they failed; they perished because of their lawlessness. Like a dream of those who awake." All this happened to the Babylonians under Cyrus; for he enslaved and subjugated them but granted the Jews the return. He rightly likened their prosperity to a dream; for the stage of the present life differs in no way from a dream. This is easy to see from the Babylonians themselves: those who a little before boasted and swaggered as masters of the whole world suddenly lost their power and fell into the lowest slavery. "Lord, in your city you will bring their image to nothing." An image has a passing bloom. So he likens the Babylonians' power, which lasted a short time, to an image: "This you will bring to nothing," he says, "exacting the penalty for their impiety against your city."
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« Ὅτι ἐξεκαύθη ἡ καρδία μου. » Ταῦτα, φησὶν, ἐλογιζόμην, ὑπὸ τῆς ἐκείνων παρανομίας πυρποληθείς· ἀνέλαβε γὰρ τὸ προοίμιον, Ὅτι ἐζήλωσα ἐπὶ τοῖς ἀνόμοις, καὶ ὅπερ ἐκεῖ ζῆλον ἐκάλεσε, τοῦτο ἐνταῦθα καρδίας ἔκκαυσιν. « Καὶ οἱ νεφροί μου ἠλλοιώθησαν. • Νεφροὺς, ὡς πολλάκις ἔφην, τοὺς λογισμοὺς ὀνομάζει. Εὐσεβεῖς, φησὶν, ἔχων τοὺς λογισμοὺς, μικροῦ δεῖν ἐξετράπην διὰ τὴν ἐκείνων ἀλαζονείαν.
« Hoti exekauthē hē kardia mou. » Tauta, phēsin, elogizomēn, hypo tēs ekeinōn paranomias pyrpolētheis; anelabe gar to prooimion, Hoti ezēlōsa epi tois anomois, kai hoper ekei zēlon ekalese, touto entautha kardias ekkausin. « Kai hoi nephroi mou ēlloiōthēsan. • Nephrous, hōs pollakis ephēn, tous logismous onomazei. Eusebeis, phēsin, echōn tous logismous, mikrou dein exetrapēn dia tēn ekeinōn alazoneian.
"For my heart was inflamed." "I reasoned these things," he says, "burning at their lawlessness." For he took up again the opening, "For I was jealous of the lawless"; and what there he called jealousy, here he calls the inflaming of the heart. "And my kidneys were changed." He names the thoughts kidneys, as I have often said. "Though I had pious thoughts," he says, "I very nearly turned aside because of their arrogance."
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« Κἀγὼ ἐξουδενωμένος, καὶ οὐκ ἔγνων. › Τοῦτο σαφέστερον ὁ Σύμμαχος εἴρηκεν· Ἤμην δὲ ἀνεπιστήμων, καὶ μὴ εἰδώς. Τοῦτο τὸ πάθος ἔπαθον ἐξ ἀγνοίας, οὐκ εἰδώς σου τὰ κρίματα. • Κτηνώδης ἐγενήθην παρὰ σοί. Κἀγὼ διὰ παντὸς μετὰ σοῦ. » ᾿Αλλ' οὐκ ἔτι τοῦτο πείσομαι, οὐδὲ ζητῆσαί τι ἢ περιεργάσασθαι τῶν ὑπὸ τῆς σῆς σοφίας οἰκονομουμένων ἀνέξομαι· ἀλλὰ κτήνει παραπλησίως, τοῖς σοῖς ἔψομαι νεύμασιν. Οὕτω γὰρ τῆς σῆς προνοίας οὐ χωρισθήσομαι. Καθἀπερ γὰρ τὸ κτῆνος ἀκολουθεῖ τῷ ἄγοντι, μὴ περιεργαζόμενον ᾗπερ ἂν ἄγηται , οὕτως ὑπὸ τῆς σῆς κυβερνώμενος χάριτος, ἀκολουθήσω κἀγὼ, μὴ πολυπραγμονῶν σου τὴν πρόνοιαν. · Ἐκράτησας τῆς χειρὸς τῆς δεξιᾶς μου. Καὶ ἐν τῇ βουλῇ σου ὠδήγησάς με, καὶ μετὰ δόξης προσελάβου με. · Ἐντεῦθεν τὰ κατὰ τὴν ἐπάνοδον λέγει, ὅτι καθάπερ πατήρ ἤπιος παῖδα πεπλανημένον εὑρὼν, τῆς τούτου λαβόμενος δεξιᾶς, εἰς τὴν οἰκίαν ἐπανάγει· οὕτω με εἰς τὴν πατρώαν ἐπανήγαγες γῆν, τῆς μὲν δουλείας ἐλευθερώσας, ῥᾳδίαν δὲ μοι τὴν διὰ τῶν ἐθνῶν διάβασιν χαρισάμενος, εὐκλεᾶ τε καὶ ἔνδοξον ἀπέφηνας.
« Kagō exoudenōmenos, kai ouk egnōn. › Touto saphesteron ho Symmachos eirēken; Ēmēn de anepistēmōn, kai mē eidōs. Touto to pathos epathon ex agnoias, ouk eidōs sou ta krimata. • Ktēnōdēs egenēthēn para soi. Kagō dia pantos meta sou. » ᾿All' ouk eti touto peisomai, oude zētēsai ti ē periergasasthai tōn hypo tēs sēs sophias oikonomoumenōn anexomai; alla ktēnei paraplēsiōs, tois sois epsomai neumasin. Houtō gar tēs sēs pronoias ou chōristhēsomai. Kathaper gar to ktēnos akolouthei tǭ agonti, mē periergazomenon hę̄per an agētai , houtōs hypo tēs sēs kybernōmenos charitos, akolouthēsō kagō, mē polypragmonōn sou tēn pronoian. ; Ekratēsas tēs cheiros tēs dexias mou. Kai en tę̄ boulę̄ sou ōdēgēsas me, kai meta doxēs proselabou me. ; Enteuthen ta kata tēn epanodon legei, hoti kathaper patēr ēpios paida peplanēmenon heurōn, tēs toutou labomenos dexias, eis tēn oikian epanagei; houtō me eis tēn patrōan epanēgages gēn, tēs men douleias eleutherōsas, rhądian de moi tēn dia tōn ethnōn diabasin charisamenos, euklea te kai endoxon apephēnas.
"And I was brought to nothing and did not know." Symmachus said this more clearly: "I was without understanding and did not know." "I suffered this from ignorance, not knowing your judgments." "I became like a beast before you. And I am always with you." "But I will no longer suffer this, nor will I allow myself to inquire or pry into anything managed by your wisdom; but like a beast of burden I will follow your nods. So I shall not be separated from your providence. For just as a beast follows the one leading it, without prying into where it is led, so I too, steered by your grace, will follow, not meddling with your providence." "You took hold of my right hand. And in your counsel you guided me, and with glory you received me." From here he speaks of the return: "As a gentle father, finding a child who has strayed, takes his right hand and leads him back home, so you brought me back to my ancestral land, freeing me from slavery, granting me an easy passage through the nations, and making me renowned and glorious."
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« Τί γάρ μοι ὑπάρχει ἐν τῷ οὐρανῷ, καὶ παρὰ σοῦ τί ἠθέλησα ἐπὶ τῆς γῆς;» Ὁ δὲ ᾿Ακύλας, σαφέστερον· Τίς μοι ἐν τῷ οὐρανῷ; καὶ μετὰ σοῦ οὐκ ἠβουλήθην ἐν τῇ γῇ. Ἐρωτηματικῶς τέθεικεν ἀντὶ τοῦ, Ὑπάρχει μοι ἐλπὶς ἐν τῷ οὐρανῷ. Προσεδόκησα, φησὶ, καὶ προσδοκῶ εὐμενῆ σέ μοι γενέσθαι ἐν οὐρανῷ δὲ καὶ ἐπὶ τῆς γῆς. Οὔτε γὰρ ἐν τῷ οὐρανῷ ἄλλον τινὰ ἔχω Θεὸν καὶ κηδεμόνα πλήν σου, οὔτε μὴν ἐν τῇ γῇ ἕτερόν σοι συντάττω, ἀλλὰ καὶ ἐν τῷ οὐρανῷ, καὶ ἐν τῇ γῇ σε οἶδα Θεόν. [Εἴρηται μάλιστα καὶ ταῦτα ἐκ προσὡπου τῶν ἐξ ἐθνῶν πεπιστευκότων τῷ Σωτῆρι • λέγει δὲ, ὅτι] Καὶ τὴν σὴν ἀσπάζομαι δεσποτείαν.
« Ti gar moi hyparchei en tǭ ouranǭ, kai para sou ti ēthelēsa epi tēs gēs?» Ho de ᾿Akylas, saphesteron; Tis moi en tǭ ouranǭ? kai meta sou ouk ēboulēthēn en tę̄ gę̄. Erōtēmatikōs tetheiken anti tou, Hyparchei moi elpis en tǭ ouranǭ. Prosedokēsa, phēsi, kai prosdokō eumenē se moi genesthai en ouranǭ de kai epi tēs gēs. Oute gar en tǭ ouranǭ allon tina echō Theon kai kēdemona plēn sou, oute mēn en tę̄ gę̄ heteron soi syntattō, alla kai en tǭ ouranǭ, kai en tę̄ gę̄ se oida Theon. [Eirētai malista kai tauta ek prosōpou tōn ex ethnōn pepisteukotōn tǭ Sōtēri • legei de, hoti] Kai tēn sēn aspazomai despoteian.
"For what is there for me in heaven, and besides you what did I desire on earth?" Aquila, more clearly: "Who is there for me in heaven? And with you I did not wish anything on earth." He put it as a question, meaning, "I have hope in heaven." "I expected and expect," he says, "that you will be gracious to me both in heaven and on earth. For neither in heaven do I have any other God and protector besides you, nor on earth do I rank another with you; but both in heaven and on earth I know you as God." [These words are said especially in the person of those from the nations who have believed in the Savior; and he says,] "And I embrace your lordship."
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· Ἐξέλιπεν ἡ καρδία μου, καὶ ἡ σάρξ μου. » Τούτου χάριν σὲ ποθῶ, καὶ διψῶ, καὶ κατὰ ψυχὴν καὶ κατὰ σῶμα, καὶ τὴν σὴν προσμένω βοήθειαν. Ὁ Θεὸς τῆς καρδίας μου, καὶ ἡ μερίς μου ὁ Θεὸς εἰς τὸν αἰῶνα. › Σὲ γὰρ ἔχω καὶ μερίδα καὶ κλῆρον, καὶ ἀπόλαυσιν ἀγαθῶν. « Ὅτι ἰδοὺ οἱ μακρύνοντες ἑαυτοὺς ἀπὸ σοῦ ἀπολοῦνται, ἐξωλόθρευσας πάντα τὸν πορνεύοντα ἀπὸ σοῦ. » Οἱ δὲ πόῤῥω σφᾶς αὐτοὺς τῆς σῆς ποιοῦντες κηδεμονίας, καὶ εἰδώλοις λατρεύειν αἱρούμενοι, καρπὸν ἕξουσι τῆς ἀποστάσεως ὅλεθρον. Πορνείαν γὰρ ἐνταῦθα τὴν εἰδωλολατρείαν καλεῖ. Οὕτω καὶ διὰ τοῦ Ἱερεμίου φησὶν ὁ Θεός · • Ἐπορεύθη ἐπὶ πᾶν ὄρος ὑψηλὸν, καὶ ὑποκάτω παντὸς ξύλου ἀλσώδους, καὶ ἐπόρνευσεν ἐκεῖ· καὶ εἶπον μετὰ τὸ πορνεῦσαι αὐτὴν ταῦτα πάντα, Πρός με ἀνάστρεψον, καὶ οὐκ ἀνέστρεψε. » Καὶ πάλιν · « Καὶ ἐμοίχευσε τὸ ξύλον, καὶ τὸν λίθον·· ἀντὶ τοῦ· Ἐμὲ τὸν νυμφίον καταλιποῦσα, ἐλάτρευσε τοῖς μὴ οὖσι θεοῖς. Καὶ ἐνταῦθα τοίνυν πορνείαν τὴν τῶν εἰδώλων λατρείαν ἐκάλεσε. Τοῦτο μέντοι οὐ περὶ Βαβυλωνίων εἴρηκεν, ἀλλὰ περὶ τῶν διὰ τὴν ἀσέβειαν αἰχμαλώτων γεγενημένων. Οὗτοι γὰρ τὸν Θεὸν ἐσχηκότες νυμφίον, ἐξεπόρνευσαν, τῶν δαιμόνων ἀσπασάμενοι τὴν δουλείαν· ἀλλὰ τῇ πείρᾳ σωφρονεῖν διδαχθέντες βοῶσιν·
; Exelipen hē kardia mou, kai hē sarx mou. » Toutou charin se pothō, kai dipsō, kai kata psychēn kai kata sōma, kai tēn sēn prosmenō boētheian. Ho Theos tēs kardias mou, kai hē meris mou ho Theos eis ton aiōna. › Se gar echō kai merida kai klēron, kai apolausin agathōn. « Hoti idou hoi makrynontes heautous apo sou apolountai, exōlothreusas panta ton porneuonta apo sou. » Hoi de porrhō sphas autous tēs sēs poiountes kēdemonias, kai eidōlois latreuein hairoumenoi, karpon hexousi tēs apostaseōs holethron. Porneian gar entautha tēn eidōlolatreian kalei. Houtō kai dia tou Hieremiou phēsin ho Theos ; • Eporeuthē epi pan oros hypsēlon, kai hypokatō pantos xylou alsōdous, kai eporneusen ekei; kai eipon meta to porneusai autēn tauta panta, Pros me anastrepson, kai ouk anestrepse. » Kai palin ; « Kai emoicheuse to xylon, kai ton lithon;; anti tou; Eme ton nymphion katalipousa, elatreuse tois mē ousi theois. Kai entautha toinyn porneian tēn tōn eidōlōn latreian ekalese. Touto mentoi ou peri Babylōniōn eirēken, alla peri tōn dia tēn asebeian aichmalōtōn gegenēmenōn. Houtoi gar ton Theon eschēkotes nymphion, exeporneusan, tōn daimonōn aspasamenoi tēn douleian; alla tę̄ peirą sōphronein didachthentes boōsin;
"My heart and my flesh have failed." "For this reason I long and thirst for you, in soul and body, and await your help." "God of my heart, and God is my portion forever." "For I have you as portion and lot and enjoyment of good things." "For behold, those who put themselves far from you will perish; you have destroyed everyone who commits sexual immorality, departing from you." "Those who put themselves far from your care and choose to serve idols will reap destruction as the fruit of their apostasy." Here he calls idolatry sexual immorality. So too God says through Jeremiah: "She went upon every high mountain and under every leafy tree and committed sexual immorality there; and I said, after she had committed all this immorality, 'Return to me,' and she did not return." And again: "And she committed adultery with wood and stone"; that is, "Leaving me, the bridegroom, she served gods that are not." So here too he called the service of idols sexual immorality. He said this not about the Babylonians but about those who became captives because of impiety. For having God as bridegroom, they became unfaithful, embracing slavery to the demons; but, taught self-control by experience, they cry:
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« Ἐμοὶ δὲ τὸ σὲ προσκολλᾶσθαι τῷ Θεῷ ἀγαθόν ἐστι, τίθεσθαι ἐν τῷ Κυρίῳ τὴν ἐλπίδα μου. » Δι᾿ αὐτῶν γὰρ τῶν πραγμάτων τὴν πεῖραν λαβών, ἀχώριστος ἔσομαι τοῦ σεσωκότος Θεοῦ, καὶ τῇ εἰς αὐτὸν ἐλπίδι βεβαιωθήσομαι. « Τοῦ ἐξαγγεῖλαί με πάσας τὰς αἰνέσεις σου, ἐν ταῖς πύλαις τῆς θυγατρὸς Σιών. » Διὰ ταύτης γὰρ τῆς ἐλπίδος τῆς ἐπανόδου τετύχηκα, καὶ τὰς σὰς ἐν τῇ Ἱερουσαλήμ ἐξηγοῦμαι θαυματουργίας. Ταύτην γὰρ ὠνόμασε θυγατέρα Σιών. Ωσπερ γὰρ υἱοὺς ἀνθρώπων τοὺς ἀνθρώπους καλεῖ, οὕτω θυγατέρα Σιὼν τὴν Σιὼν ὀνομάζει. Διώνυμος δὲ ἦν ἡ πόλις· ἡ γὰρ αὐτὴ Σιὼν καὶ Ἱερουσαλήμ ὑπὸ τῆς θείας καλεῖται Γραφῆς.
« Emoi de to se proskollasthai tǭ Theǭ agathon esti, tithesthai en tǭ Kyriǭ tēn elpida mou. » Di᾿ autōn gar tōn pragmatōn tēn peiran labōn, achōristos esomai tou sesōkotos Theou, kai tę̄ eis auton elpidi bebaiōthēsomai. « Tou exangeilai me pasas tas aineseis sou, en tais pylais tēs thygatros Siōn. » Dia tautēs gar tēs elpidos tēs epanodou tetychēka, kai tas sas en tę̄ Hierousalēm exēgoumai thaumatourgias. Tautēn gar ōnomase thygatera Siōn. Ōsper gar huious anthrōpōn tous anthrōpous kalei, houtō thygatera Siōn tēn Siōn onomazei. Diōnymos de ēn hē polis; hē gar autē Siōn kai Hierousalēm hypo tēs theias kaleitai Graphēs.
"But for me it is good to cling to God, to put my hope in the Lord." "For having gained experience from the facts themselves, I shall be inseparable from the God who saved me and shall be made firm in hope in him." "That I may proclaim all your praises in the gates of the daughter of Zion." "For through this hope I obtained the return, and I recount your wonders in Jerusalem." He named it "daughter of Zion." For as he calls men "sons of men," so he names Zion "daughter of Zion." The city had two names; for the same city is called Zion and Jerusalem by the divine Scripture.
Chapter 73
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« Συνέσεως τῷ ᾿Ασάφ. » Τὴν ἐσομένην τῆς Ἱερουσαλήμ πανωλεθρίαν ὁ προφητικὸς προθεσπίζων λόγος, ἐπιστῆναι καὶ συνιέναι κελεύει τοῖς ἐντυγχάνουσι τοῦ ψαλμοῦ τὴν διάνοιαν. Τινὲς μέντοι τοῖς ὑπὸ Ἀντιόχου τοῦ Ἐπιφανοῦς γεγενημένοις προσἡρμοσαν τὸν ψαλμὸν, οὔτε τῇ ἱστορίᾳ προσεσχηκότες, οὔτε τοῦ ψαλμοῦ τὴν προφητείαν ἀκριβῶς νενοηκότες. Ὁ μὲν γὰρ ψαλμὸς ἐμπρησμὸν λέγει τοῦ θείου νεὼ, καὶ κατάλυσιν οἰκιῶν, καὶ πόρθησιν τῆς πόλεως παντελῆ · ταῦτα δὲ ὑπὸ ᾿Αντιόχου γεγενῆσθαι παρὰ τῆς ἱστορίας οὐ μεμαθήκαμεν. Οὔτε μὴν τῇ Βαβυλωνίων ἁρμόττει πολιορκίᾳ· προφήτας γὰρ εἶχον τηνικαῦτα πολλοὺς, τὸν Ἱερεμίαν, Οὐρίαν τὸν Σαμαίου, τὸν Ἰεζεκιήλ, Δανιήλ. Ὁ δὲ ψαλμός φησιν· « Οὐκ ἔστιν ἔτι προφήτης, καὶ ἡμᾶς οὐ γνώσεται ἔτι. » Εἰ δὲ μήτε Βαβυλωνίοις, μήτε Μακεδόσιν ἁρμόττει, δῆλον ὅτι τὴν ὑπὸ Ῥωμαίων ἐπενεχθεῖσαν αὐτοῖς πανωλεθρίαν προαγορεύει», μεθ' ἣν οὐδεμιᾶς ἀνακλήσεως ἔτυχον, τῆς κατὰ τοῦ Σωτῆρος ἀσεβείας τίνοντες δίκας. Θαυμάσαι δὲ ἄξιον τὴν ἄῤῥητον ἀγαθότητα τοῦ Δεσπότου· ὅτι καὶ προειδὼς αὐτῶν ἀκριβῶς " τὴν ἀπείθειαν, τῇ προφητείᾳ τῶν ἐσομένων κακῶν ἀποτρέπειν τῆς ἀσεβείας πειρᾶται. Δηλοῖ δὲ ὅμως καὶ αὐτὸ τοῦ Ψαλμοῦ τὸ προοίμιον, ὡς ταύτην ἡ πρόῤῥησις τὴν ὑπόθεσιν ἔχει. « Ἱνατί, ὁ Θεὸς, ἀπώσω εἰς τέλος; › Οὔτε γὰρ, ὡς ἐπὶ Βαβυλωνίων, τῇ δουλείᾳ τὸν ἑβδομηκοντούτην ὥρισας χρόνον, οὔτε ὡς ἐπὶ ᾿Αντιόχου, τὰ ἑπτὰ ἥμισυ ἔτη, κατὰ τὴν τοῦ Δανιὴλ προφητείαν, ἀλλ᾽ εἰς τέλος ἀπώσω, καὶ πανωλεθρίαν κατεψηφίσω. « Ὠργίσθη ὁ θυμός σου ἐπὶ πρόβατα νομῆς σου. · Ἐπίμονον ἔσχες τὴν κατὰ τῶν προβάτων τῶν σῶν ἀγανάκτησιν. « Μνήσθητι τῆς συναγωγῆς σου, ἧς ἐκτήσω ἀπ᾿ ἀρχῆς. » ῎Ἄνωθεν καὶ ἐξ ἀρχῆς ἡμέτερος ἐπεκλήθης Θεὸς, καὶ σὸς ἐχρηματίσαμεν, Δέσποτα, λαός. « Ἑλυτρώσω ῥάβδον κληρονομίας σου. » Τῆς σῆς γὰρ ἀπολαύσαντες βοηθείας, τῆς Αἰγυπτίων ἀπηλλάγημεν δουλείας· κληρονομίαν δὲ αὐτοὺς καὶ ὁ μακάριος ἐκάλεσε Μωσῆς. · Ἐγενήθη γὰρ, φησὶ, μερὶς Κυρίου, λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ. » ῾Ράβδον δὲ τὸ βασιλικὸν ὠνόμασε σκῆπτρον, ἀντὶ τοῦ, Σὴ ἐξ ἀρχῆς ἐγενόμεθα μερὶς, σὸς ὠνομάσθημεν κλῆρος, ὑπὸ τὴν σὴν ἐτελέσαμεν βασιλείαν. Οὕτω καὶ ἐν τῷ μδ' ψαλμῷ τὸ βασιλικὸν σκῆπτρον προσηγόρευσε ῥάβδον. Ἔφη γάρ· • Ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας • Όρος Σιὼν τοῦτο, ὁ κατεσκήνωσας ἐν αὐτῷ.» Τῆς δὲ Αἰγυπτίων ἡμᾶς δουλείας ἐλευθερώσας, εἰς τὴν ἐπηγγελμένην τοῖς πατράσιν εἰσήγαγες γῆν, καὶ σαυτῷ τὸ Σιὼν ἀφιέρωσας ὄρος, ἵνα ὡς ἐν βασιλείοις τισὶν οἰκῶν, τὸν σὸν ἰθύνῃς λαόν. Ταῦτα δὲ προελέγετο, μήπω τοῦ ἐν Ἱεροσολύμοις οἰκοδομηθέντος νεώ Μετὰ γὰρ τὸν Δαβίδ, καὶ τὸν ᾿Ασάφ, ὁ Σολομὼν τοῦτον ἐδείματο.
« Syneseōs tǭ ᾿Asaph. » Tēn esomenēn tēs Hierousalēm panōlethrian ho prophētikos prothespizōn logos, epistēnai kai synienai keleuei tois entynchanousi tou psalmou tēn dianoian. Tines mentoi tois hypo Antiochou tou Epiphanous gegenēmenois prosērmosan ton psalmon, oute tę̄ historią proseschēkotes, oute tou psalmou tēn prophēteian akribōs nenoēkotes. Ho men gar psalmos emprēsmon legei tou theiou neō, kai katalysin oikiōn, kai porthēsin tēs poleōs pantelē ; tauta de hypo ᾿Antiochou gegenēsthai para tēs historias ou memathēkamen. Oute mēn tę̄ Babylōniōn harmottei poliorkią; prophētas gar eichon tēnikauta pollous, ton Hieremian, Ourian ton Samaiou, ton Iezekiēl, Daniēl. Ho de psalmos phēsin; « Ouk estin eti prophētēs, kai hēmas ou gnōsetai eti. » Ei de mēte Babylōniois, mēte Makedosin harmottei, dēlon hoti tēn hypo Rhōmaiōn epenechtheisan autois panōlethrian proagoreuei», meth' hēn oudemias anaklēseōs etychon, tēs kata tou Sōtēros asebeias tinontes dikas. Thaumasai de axion tēn arrhēton agathotēta tou Despotou; hoti kai proeidōs autōn akribōs " tēn apeitheian, tę̄ prophēteią tōn esomenōn kakōn apotrepein tēs asebeias peiratai. Dēloi de homōs kai auto tou Psalmou to prooimion, hōs tautēn hē prorrhēsis tēn hypothesin echei. « Hinati, ho Theos, apōsō eis telos? › Oute gar, hōs epi Babylōniōn, tę̄ douleią ton hebdomēkontoutēn hōrisas chronon, oute hōs epi ᾿Antiochou, ta hepta hēmisy etē, kata tēn tou Daniēl prophēteian, all᾽ eis telos apōsō, kai panōlethrian katepsēphisō. « Ōrgisthē ho thymos sou epi probata nomēs sou. ; Epimonon esches tēn kata tōn probatōn tōn sōn aganaktēsin. « Mnēsthēti tēs synagōgēs sou, hēs ektēsō ap᾿ archēs. » ᾿Anōthen kai ex archēs hēmeteros epeklēthēs Theos, kai sos echrēmatisamen, Despota, laos. « Helytrōsō rhabdon klēronomias sou. » Tēs sēs gar apolausantes boētheias, tēs Aigyptiōn apēllagēmen douleias; klēronomian de autous kai ho makarios ekalese Mōsēs. ; Egenēthē gar, phēsi, meris Kyriou, laos autou Iakōb, schoinisma klēronomias autou Israēl. » ῾Rabdon de to basilikon ōnomase skēptron, anti tou, Sē ex archēs egenometha meris, sos ōnomasthēmen klēros, hypo tēn sēn etelesamen basileian. Houtō kai en tǭ md' psalmǭ to basilikon skēptron prosēgoreuse rhabdon. Ephē gar; • Rhabdos euthytētos hē rhabdos tēs basileias • Oros Siōn touto, ho kateskēnōsas en autǭ.» Tēs de Aigyptiōn hēmas douleias eleutherōsas, eis tēn epēngelmenēn tois patrasin eisēgages gēn, kai sautǭ to Siōn aphierōsas oros, hina hōs en basileiois tisin oikōn, ton son ithynę̄s laon. Tauta de proelegeto, mēpō tou en Hierosolymois oikodomēthentos neō Meta gar ton Dabid, kai ton ᾿Asaph, ho Solomōn touton edeimato.
"Of understanding; of Asaph." The prophetic word, foretelling the utter destruction to come upon Jerusalem, bids those who read the psalm to attend to and understand its sense. Some, however, fitted the psalm to what happened under Antiochus Epiphanes, neither attending to the history nor understanding the prophecy of the psalm precisely. For the psalm speaks of the burning of the divine temple, the demolition of houses, and the complete sack of the city; and we have not learned from history that these were done by Antiochus. Nor does it fit the Babylonian siege; for they then had many prophets, Jeremiah, Uriah son of Shemaiah, Ezekiel, and Daniel. But the psalm says, "There is no longer a prophet, and he will no longer know us." If it fits neither the Babylonians nor the Macedonians, it is plain that it foretells the utter destruction brought on them by the Romans, after which they obtained no recall, paying the penalty for their impiety against the Savior. One must marvel at the inexpressible goodness of the Master, that, though he foreknew their disobedience precisely, he tries by prophesying the evils to come to turn them from impiety. The very opening of the psalm shows that the prediction has this subject. "Why, O God, have you cast us off to the end?" "For you did not set the seventy-year period for the slavery, as with the Babylonians, nor the seven and a half years, as with Antiochus, according to Daniel's prophecy; but you have cast us off to the end and decreed utter destruction." "Your anger was kindled against the sheep of your pasture." "You held a lasting indignation against your sheep." "Remember your congregation, which you acquired from the beginning." "From of old and from the beginning you were called our God, and we were named your people, Master." "You redeemed the rod of your inheritance." "For enjoying your help, we were freed from slavery to the Egyptians." The blessed Moses too called them an inheritance: "For the Lord's portion became his people Jacob; Israel the measured lot of his inheritance." He named the royal scepter a "rod"; that is, "From the beginning we became your portion, were named your lot, and were under your kingship." So too in the forty-fourth psalm he called the royal scepter a rod; for he said, "A rod of uprightness is the rod of your kingdom." "This Mount Zion, in which you dwelt." "Having freed us from slavery to the Egyptians, you brought us into the land promised to the fathers and dedicated Mount Zion to yourself, so that, dwelling there as in a palace, you might direct your people." These things were foretold before the temple in Jerusalem was built; for Solomon built it after David and Asaph.
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« Ἔπαρον τὰς χεῖράς σου ἐπὶ τὰς ὑπερηφανίας αὐτῶν εἰς τέλος. » ᾿Απαίτησον αὐτοὺς τῆς ἀλαζονείας εὐθύνας · τὸ δὲ « Ἔπαρον τὰς χεῖράς σου, ἐκ μεταφορᾶς τέθεικε τῶν ταῖς χερσὶ τοὺς ἁμαρτάνοντας μαστιγούντων. Τοῦτο δὲ ἡ προφητική εἴρηκε χάρις, εἰδυῖα τοὺς πολεμίους δυσσεβείᾳ συζῶντας · οὐδὲ γὰρ ὑπὲρ τοῦ σταυρωθέντος ζηλώσαντες, ἐκεῖνον τὸν πόλεμον ἀνεδέξαντο, ἀλλὰ τὴν οἰκουμένην δουλούμενοι. Ἐχρῆτο δὲ αὐτοῖς ὅμως ὁ Θεὸς, ὡς δημίοις, δι᾿ αὐτῶν τοὺς ἡσεβηκότας κολάζων. « Ὅσα ἐπονηρεύσατο ὁ ἐχθρὸς ἐν τῷ ἁγίῳ σου. » Οὔτε ὁ Ἑβραῖος, οὔτε οἱ λοιποὶ ἑρμηνευταὶ, οὔτε μὲν οἱ Ἑβδομήκοντα ἐν τῷ Ἑξαπλῷ πληθυντικῶς ἐν τοῖς ἁγίοις τεθείκασιν, ἀλλ᾽ ἑνικῶς, ἐν τῷ ἁγίῳ σου · ὡς εἶναι δῆλον, ὅτι περὶ τοῦ ναοῦ ταῦτα οἱ λέγοντες λέγουσιν, ὀλοφυρόμενοι καὶ θρηνούντες τὰ ὑπ᾽ ἐκείνων εἰς τοῦτον γεγενημένα. Ταύτῃ δὲ τῇ διανοίᾳ καὶ τὰ ἐπαγόμενα συμφωνεί. τὴν στρατιὰν ὁ Τίτος παρακαθίσας, ἐπολιόρκησεν τὴν ἐκείνων μητρόπολιν. Ἐπειδὴ γὰρ ἐν τῇ τοῦ Πάσχα ἑορτῇ τῷ σταυρῷ τὸν Σωτῆρα προσήλωσαν, κατὰ τὸν αὐτὸν καιρὸν τίνουσι τῆς ἀσεβείας ποινήν. • Ἔθεντο τὰ σημεῖα αὐτῶν σημεῖα. Καὶ οὐκ ἔγνωσαν ὡς εἰς τὴν ἔξοδον ὁ ὑπεράνω. » Τὰ τρόπαια, φησὶν, ἅπερ ἔστι· σημεῖα καὶ σύμβολα νίκης, ἤγειραν ἐπάνω τῶν ἡμετέρων πυλῶν, γνώριμον ἅπασι τοῖς μετὰ ταῦτα καθιστῶντες τὴν νίκην · καὶ Πιλάτος δὲ τὰ βασιλικὰ σημεῖα παρὰ τὸν νόμον εἰς τὴν πόλιν εἰσήγαγε, καὶ χοίρου δὲ προτομὴν οἱ Ῥωμαίων βασιλεῖς τοῖς τῆς πύλης ἐνεκόλαψαν λίθοις. Διὰ τούτων δὲ πάντων ἐμάνθανον, ὡς ἔρημοι τῆς θείας κηδεμονίας ἐγένοντο. Ταῦτα καὶ ὁ Κύριος ἐν τοῖς θείοις Εὐαγγελίοις προεἶπεν· « Ὅτ᾿ ἂν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως ἑστὼς ἐν τόπῳ ἁγίῳ (ὁ ἀναγινώσκων νοείτω), τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη. • Ὡς ἐν δρυμῷ ξύλων ἀξίναις ἐξέκοψαν. Τὰς θύρας αὐτῆς ἐπὶ τὸ αὐτὸ· ἐν πελέκει καὶ λαξευτηρίῳ κατέῤῥαξαν αὐτήν. » Ὑλοτομικοῖς καὶ τεκτονικοῖς ὀργάνοις χρώμενοι, καὶ τοὺς περιβόλους κατέλυον, καὶ τῶν οἰκιῶν τὰς θύρας συνέκοπτον, τὰ εὖ καὶ καλῶς ἡσκημένα ὡς δρῦν διαφθείροντες.
« Eparon tas cheiras sou epi tas hyperēphanias autōn eis telos. » ᾿Apaitēson autous tēs alazoneias euthynas ; to de « Eparon tas cheiras sou, ek metaphoras tetheike tōn tais chersi tous hamartanontas mastigountōn. Touto de hē prophētikē eirēke charis, eiduia tous polemious dyssebeią syzōntas ; oude gar hyper tou staurōthentos zēlōsantes, ekeinon ton polemon anedexanto, alla tēn oikoumenēn douloumenoi. Echrēto de autois homōs ho Theos, hōs dēmiois, di᾿ autōn tous hēsebēkotas kolazōn. « Hosa eponēreusato ho echthros en tǭ hagiǭ sou. » Oute ho Hebraios, oute hoi loipoi hermēneutai, oute men hoi Hebdomēkonta en tǭ Hexaplǭ plēthyntikōs en tois hagiois tetheikasin, all᾽ henikōs, en tǭ hagiǭ sou ; hōs einai dēlon, hoti peri tou naou tauta hoi legontes legousin, olophyromenoi kai thrēnountes ta hyp᾽ ekeinōn eis touton gegenēmena. Tautę̄ de tę̄ dianoią kai ta epagomena symphōnei. tēn stratian ho Titos parakathisas, epoliorkēsen tēn ekeinōn mētropolin. Epeidē gar en tę̄ tou Pascha heortę̄ tǭ staurǭ ton Sōtēra prosēlōsan, kata ton auton kairon tinousi tēs asebeias poinēn. • Ethento ta sēmeia autōn sēmeia. Kai ouk egnōsan hōs eis tēn exodon ho hyperanō. » Ta tropaia, phēsin, haper esti; sēmeia kai symbola nikēs, ēgeiran epanō tōn hēmeterōn pylōn, gnōrimon hapasi tois meta tauta kathistōntes tēn nikēn ; kai Pilatos de ta basilika sēmeia para ton nomon eis tēn polin eisēgage, kai choirou de protomēn hoi Rhōmaiōn basileis tois tēs pylēs enekolapsan lithois. Dia toutōn de pantōn emanthanon, hōs erēmoi tēs theias kēdemonias egenonto. Tauta kai ho Kyrios en tois theiois Euangeliois proeipen; « Hot᾿ an idēte to bdelygma tēs erēmōseōs hestōs en topǭ hagiǭ (ho anaginōskōn noeitō), tote hoi en tę̄ Ioudaią pheugetōsan eis ta orē. • Hōs en drymǭ xylōn axinais exekopsan. Tas thyras autēs epi to auto; en pelekei kai laxeutēriǭ katerrhaxan autēn. » Hylotomikois kai tektonikois organois chrōmenoi, kai tous peribolous katelyon, kai tōn oikiōn tas thyras synekopton, ta eu kai kalōs hēskēmena hōs dryn diaphtheirontes.
"Lift up your hands against their arrogance to the end." "Exact the penalty from them for their boasting." He put "Lift up your hands" as a figure taken from those who beat wrongdoers with their hands. The prophetic grace said this knowing that the enemies lived in impiety; for they did not take up that war out of zeal for the Crucified, but to enslave the world. Yet God used them as executioners, punishing through them those who had acted impiously. "How much evil the enemy has done in your holy place." Neither the Hebrew nor the other translators nor the Seventy in the Hexapla put "in your holy places" in the plural, but in the singular, "in your holy place," so that it is plain that the speakers say these things about the temple, lamenting and mourning what was done to it by those men. What follows agrees with this sense. . . . Titus, setting down his army, besieged their metropolis. For since they nailed the Savior to the cross at the feast of Passover, at the same season they paid the penalty for their impiety. "They set up their signs as signs, and they did not know, as at the way out above." "The trophies," he says, "which are the signs and tokens of victory, they raised above our gates, making the victory known to all who came after." Pilate too brought the imperial standards into the city against the law, and the Roman emperors carved a swine's head on the stones of the gate. By all these things they learned that they had become bereft of God's care. The Lord too foretold this in the divine Gospels: "When you see the abomination of desolation standing in the holy place (let the reader understand), then let those in Judea flee to the mountains." "As with axes in a thicket of trees they hewed down its doors together; with hatchet and stone-chisel they broke it down." "Using woodcutters' and carpenters' tools, they demolished the walls and hacked down the doors of the houses, destroying what was finely and well wrought as though it were an oak."
73.7PG 80 80:1457
« Ἐνεπύρισαν ἐν πυρὶ τὸ ἁγιαστήριόν σου εἰς τὴν γῆν· ἐβεβήλωσαν τὸ σκήνωμα τοῦ ὀνόματός σου. • Οὐκ ἀπέχρησεν αὐτοῖς τῶν ἄλλων οἰκιῶν ἡ πόρθησις, ἀλλὰ καὶ κατὰ τοῦ ἀφιερωμένου σοι νεὼ τὴν μανίαν ἐξέτειναν· καὶ τὰ μὲν πυρὶ παρέδοσαν, τὰ δὲ κατέλυσαν ταῖς χερσὶν, ὡς κοινοῖς τοῖς ἁγίοις χρησάμενοι.
« Enepyrisan en pyri to hagiastērion sou eis tēn gēn; ebebēlōsan to skēnōma tou onomatos sou. • Ouk apechrēsen autois tōn allōn oikiōn hē porthēsis, alla kai kata tou aphierōmenou soi neō tēn manian exeteinan; kai ta men pyri paredosan, ta de katelysan tais chersin, hōs koinois tois hagiois chrēsamenoi.
"They burned your sanctuary with fire to the ground; they profaned the dwelling of your name." "The sack of the other houses was not enough for them, but they extended their madness against the temple dedicated to you; some parts they gave to the fire, others they demolished with their hands, treating the holy things as common."
73.8PG 80 80:1457
«Εἶπαν ἐν τῇ καρδίᾳ αὐτῶν, αἱ συγγένειαι αὐτῶν ἐπὶ τὸ αὐτὸ, Δεῦτε καὶ καταπαύσωμεν πάσας τὰς ἑορτὰς τοῦ Θεοῦ ἀπὸ τῆς γῆς. Τὰ σημεῖα ἡμῶν οὐκ εἴδομεν, οὐκ ἔστιν ἔτι προφήτης, καὶ ἡμᾶς οὐ γνώσεται ἔτι. » Μετὰ πολλῆς ἐπελθόντες ἡμῖν τῆς συμφωνίας ἕνα σκοπὸν ἔσχον, τὸν ὑπὸ σοῦ δεδομένον καταλῦσαι νόμον. Διὰ γὰρ τῶν ἑορτῶν τὴν κατὰ νόμον πολιτείαν ἐδήλωσε. Ταῦτα δὲ, φησὶν, ἐτόλμων, μήτε τὰς ἐπὶ τῶν προγόνων ἡμῶν ὁρῶντες θαυματουργίας, μήτε ὑπὸ προφητικῆς διελεγχόμενοι χάριτος. Τούτων γὰρ ἁπάντων ἐξαίφνης κατέστησαν ἔρημοι. Πολλοὺς γὰρ καὶ μετὰ τὴν ἐπάνοδον ἔσχον προφήτας, τὸν Ἀγγαῖον, τὸν Ζαχαρίαν, τὸν Μαλαχίαν, καὶ οἱ τούτων πρεσβύτεροι προφῆται, καὶ τῷ λαῷ, καὶ τοῖς βασιλεῦσι προϋλεγον τὰ ἐσόμενα, καὶ τῶν πολεμίων τὰς ἐπιβουλὰς καταδήλους ἐποίουν · καὶ τοῦτο ἐκ τῆς ἱστορίας καταμαθεῖν εὐπετές.
«Eipan en tę̄ kardią autōn, hai syngeneiai autōn epi to auto, Deute kai katapausōmen pasas tas heortas tou Theou apo tēs gēs. Ta sēmeia hēmōn ouk eidomen, ouk estin eti prophētēs, kai hēmas ou gnōsetai eti. » Meta pollēs epelthontes hēmin tēs symphōnias hena skopon eschon, ton hypo sou dedomenon katalysai nomon. Dia gar tōn heortōn tēn kata nomon politeian edēlōse. Tauta de, phēsin, etolmōn, mēte tas epi tōn progonōn hēmōn horōntes thaumatourgias, mēte hypo prophētikēs dielenchomenoi charitos. Toutōn gar hapantōn exaiphnēs katestēsan erēmoi. Pollous gar kai meta tēn epanodon eschon prophētas, ton Angaion, ton Zacharian, ton Malachian, kai hoi toutōn presbyteroi prophētai, kai tǭ laǭ, kai tois basileusi proÿlegon ta esomena, kai tōn polemiōn tas epiboulas katadēlous epoioun ; kai touto ek tēs historias katamathein eupetes.
"They said in their heart, their kindred together, 'Come, let us put an end to all the feasts of God from the land.' We did not see our signs; there is no longer a prophet, and he will no longer know us." "Coming against us in close agreement, they had one aim, to destroy the law given by you." For by the feasts he indicated the way of life under the law. "They dared these things," he says, "while we neither saw wonders like those in our forefathers' time nor were reproved by prophetic grace." For they suddenly found themselves bereft of all these. For even after the return they had many prophets, Haggai, Zechariah, Malachi; and the prophets older than these foretold the future to the people and the kings and exposed the enemies' plots. And this is easy to learn from the history.
73.10PG 80 80:1459
« Ἕως πότε, ὁ Θεὸς, ὀνειδιεῖ ὁ ἐχθρός; παροξυνεῖ ὁ ὑπεναντίος τὸ ὄνομά σου εἰς τέλος; » Μέχρι πότε ταῖς τούτων ἡμᾶς ἐκδίδως παρανομίαις, καὶ τὰς βλασφήμους αὐτῶν μακροθύμως φέρεις φωνάς ;
« Heōs pote, ho Theos, oneidiei ho echthros? paroxynei ho hypenantios to onoma sou eis telos? » Mechri pote tais toutōn hēmas ekdidōs paranomiais, kai tas blasphēmous autōn makrothymōs phereis phōnas ?
"How long, O God, will the enemy reproach? Will the adversary provoke your name to the end?" "How long will you give us up to their lawlessness and bear their blasphemous words patiently?"
73.11PG 80 80:1459
« Ινατί ἀποστρέφεις τὴν χεῖρά σου, καὶ τὴν δεξιάν σου ἐκ μέσου τοῦ κόλπου σου εἰς τέλος ; » Κόλπος Θεοῦ, ὁ τῶν ἀγαθῶν θησαυρός · χεὶρ δὲ, ἡ ἐνέργεια . Τί δήποτε συνήθως οὐ χορηγεῖς τὰ ἀγαθὰ, ἀλλ᾽ αἴρεις ἀπὸ τοῦ κόλπου τὴν χεῖρα; Τέθεικε δὲ αὐτὸ ἐκ μεταφορᾶς τῶν πεπληρωμένον ἐχόντων τὸν κόλπον, καὶ αἰτουμένων μὲν, δοῦναι δὲ μὴ βουλομένων, ἀλλ' ἐπιστρεφόντων εἰς τοὐπίσω τὴν χεῖρα.
« Inati apostrepheis tēn cheira sou, kai tēn dexian sou ek mesou tou kolpou sou eis telos ? » Kolpos Theou, ho tōn agathōn thēsauros ; cheir de, hē energeia . Ti dēpote synēthōs ou chorēgeis ta agatha, all᾽ aireis apo tou kolpou tēn cheira? Tetheike de auto ek metaphoras tōn peplērōmenon echontōn ton kolpon, kai aitoumenōn men, dounai de mē boulomenōn, all' epistrephontōn eis toupisō tēn cheira.
"Why do you turn back your hand, and your right hand from the midst of your bosom, to the end?" God's bosom is the treasury of good things; his hand, his working. "Why do you not supply good things as usual, but lift your hand from your bosom?" He put this as a figure taken from those who have a full bosom and, when asked, are unwilling to give but draw their hand back.
73.12PG 80 80:1459
«Ὁ δὲ Θεὸς βασιλεὺς ἡμῶν πρὸ αἰῶνος. Καίτοι ἴσμεν ἄνωθεν καὶ ἐξ ἀρχῆς βασιλέα, καὶ ὡς παρὰ βασιλέως ἀεὶ τῶν δωρεῶν ἀπολαύομεν . • Εἰργάσατο σωτηρίαν ἐν μέσῳ τῆς γῆς. » Αμέλει δήλην ἅπασι τὴν περὶ ἡμᾶς γενομένην κηδεμονίαν πεποίηκας. Τὸ γὰρ ἐν μέσῳ τῆς γῆς, ἀντὶ τοῦ, πάντων ὁρώντων.
«Ho de Theos basileus hēmōn pro aiōnos. Kaitoi ismen anōthen kai ex archēs basilea, kai hōs para basileōs aei tōn dōreōn apolauomen . • Eirgasato sōtērian en mesǭ tēs gēs. » Amelei dēlēn hapasi tēn peri hēmas genomenēn kēdemonian pepoiēkas. To gar en mesǭ tēs gēs, anti tou, pantōn horōntōn.
"But God is our King before the ages." "Yet we know you as King from of old and from the beginning, and we always enjoy gifts as from a king." "He worked salvation in the midst of the earth." "Indeed you made the care shown to us plain to all." For "in the midst of the earth" means "with all looking on."
73.13PG 80 80:1459
« Σὺ ἐκραταίωσας ἐν τῇ δυνάμει σου τὴν θάλασσαν. » Φευγόντων γὰρ τοὺς Αἰγυπτίους, καὶ ὑπὸ τῆς θαλάσσης κωλυομένων διαβῆναι, σὺ τὴν παράδοξον ἐκείνην ἐδωρήσω πορείαν, τὴν ροώδη φύσιν στεγανὴν ἐργασάμενος, καὶ διὰ τῶν κυμάτων τὰ ἑκατέρωθεν δομησάμενος τείχη. • Σὺ συνέτριψας τὰς κεφαλὰς τῶν δρακόντων ἐπὶ τοῦ ὕδατος. Σὺ συνέθλασας τὴν κεφαλὴν τοῦ δράκοντος. • Δράκοντας μὲν τοὺς Αἰγυπτίους καλεῖ, κεφαλὰς δὲ δρακόντων, τοὺς ἐκείνων στρατηγοὺς, καὶ ταξιάρχας, καὶ λοχαγούς. Τὸν δὲ ἑνικῶς ὀνομασθέντα δράκοντα, τὸν Φαραὼ λέγει, τὸν πολλοῖς ἄρχουσιν ἐφεστῶτα. [ Λέγει δὲ καὶ τὸν διάβολον, ὃν ἐπέδησε καὶ κατήργησεν ὁ νομοθέτης παρασχεδὸν τῷ ἑκουσίῳ θανάτῳ.] Διὸ καὶ πολλὰς αὐτὸν ἔφησεν ἔχειν κεφαλάς". Τούτους δὲ, φησὶν, ἅπαντας ὑποβρυχίους ἐποίησας, καὶ ἣν ἐφ᾽ ἡμῶν ἐκραταίωσας θάλασσαν, ἐπ᾿ ἐκείνων διέλυσας , καὶ τοῖς ἐκείνης αὐτοὺς ἔχωσας κύμασιν. « Ἔδωκας αὐτὸν βρῶμα λαοῖς τοῖς Αἰθίοψιν . » Ὅμοροι τῶν Αἰγυπτίων οἱ Αἰθίοπες ὄντες, πόλεμον εἶχον πρὸς ἐκείνους συχνόν · ἀλλὰ τοῦ Φαραὼ σὺν τῇ στρατιᾷ τῇ θαλάσσῃ παραδοθέντος, εὐχείρωτοι λοιπὸν οἱ Αἰγύπτιοι ἐγένοντο τοῖς Αἰθίοψι · καὶ καθάπερ τὴν τροφὴν ὁ πεινῶν ἀναλίσκει ῥᾳδίως, οὕτως αὐτοὺς εὐπετῶς μάλα κατηγωνίζοντο. Διό φησιν ὁ προφητικός λόγος "• « Ἔδωκας αὐτὸν βρῶμα λαοῖς τοῖς Αἰθίοψιν, » ἀντὶ τοῦ, εὐαλώτους αὐτοὺς ἀπέφηνας εὐμαρῶς ὑπὸ τῶν Αἰθιόπων παρασκευάσας ἀναλίσκεσθαι.
« Sy ekrataiōsas en tę̄ dynamei sou tēn thalassan. » Pheugontōn gar tous Aigyptious, kai hypo tēs thalassēs kōlyomenōn diabēnai, sy tēn paradoxon ekeinēn edōrēsō poreian, tēn roōdē physin steganēn ergasamenos, kai dia tōn kymatōn ta hekaterōthen domēsamenos teichē. • Sy synetripsas tas kephalas tōn drakontōn epi tou hydatos. Sy synethlasas tēn kephalēn tou drakontos. • Drakontas men tous Aigyptious kalei, kephalas de drakontōn, tous ekeinōn stratēgous, kai taxiarchas, kai lochagous. Ton de henikōs onomasthenta drakonta, ton Pharaō legei, ton pollois archousin ephestōta. [ Legei de kai ton diabolon, hon epedēse kai katērgēsen ho nomothetēs paraschedon tǭ hekousiǭ thanatǭ.] Dio kai pollas auton ephēsen echein kephalas". Toutous de, phēsin, hapantas hypobrychious epoiēsas, kai hēn eph᾽ hēmōn ekrataiōsas thalassan, ep᾿ ekeinōn dielysas , kai tois ekeinēs autous echōsas kymasin. « Edōkas auton brōma laois tois Aithiopsin . » Homoroi tōn Aigyptiōn hoi Aithiopes ontes, polemon eichon pros ekeinous sychnon ; alla tou Pharaō syn tę̄ stratią tę̄ thalassę̄ paradothentos, eucheirōtoi loipon hoi Aigyptioi egenonto tois Aithiopsi ; kai kathaper tēn trophēn ho peinōn analiskei rhądiōs, houtōs autous eupetōs mala katēgōnizonto. Dio phēsin ho prophētikos logos "• « Edōkas auton brōma laois tois Aithiopsin, » anti tou, eualōtous autous apephēnas eumarōs hypo tōn Aithiopōn paraskeuasas analiskesthai.
"You made the sea firm by your power." "For when they were fleeing the Egyptians and were prevented by the sea from crossing, you granted that astonishing passage, making the flowing nature watertight and building walls of the waves on either side." "You crushed the heads of the dragons on the water. You shattered the head of the dragon." He calls the Egyptians dragons, and the heads of the dragons their generals, commanders, and captains. The dragon named in the singular is Pharaoh, set over many rulers. [He also means the devil, whom the lawgiver bound and destroyed almost at once by his voluntary death.] This is why he said he had many heads. "All these you drowned," he says, "and the sea you made firm for us you dissolved for them and buried them in its waves." "You gave him as food to the peoples, the Ethiopians." The Ethiopians, neighbors of the Egyptians, waged frequent war against them; but when Pharaoh with his army had been given to the sea, the Egyptians were thereafter easy prey for the Ethiopians; and as a hungry man easily consumes food, so they very easily overcame them. So the prophetic word says, "You gave him as food to the peoples, the Ethiopians," that is, "You made them easy to capture, readily consumed by the Ethiopians."
73.15PG 80 80:1461
« Σὺ διέρρηξας πηγὰς καὶ χειμάῤῥους.» Ὁ δὲ Ἑβραῖος, καὶ οἱ ἄλλοι ἑρμηνευταὶ, πηγὴν εἰρήκασι. Κἄν τε πηγὴν εἴπωμεν, κἄν τε πηγὰς, οὐχ ἁμαρτησόμεθα τῆς ἀληθείας. Πηγὴν γὰρ τὸ ἀπὸ τῆς πέτρας ῥυὲν ὕδωρ ὁ προφητικὸς λόγος καλεῖ· ἀλλὰ τοῦτο διαιρεθὲν πολλὰς ἐποίησεν αὔλακας, ὥστε ῥᾳδίως τὰς πολλὰς ἐκείνας μυριάδας ἀπολαῦσαι τοῦ νάματος. Εὐρίσκομεν δὲ τοῦτο, οὐχ ἅπαξ, ἀλλὰ καὶ δὶς γεγενημένον. Καὶ τὸ μὲν ἡ Ἔξοδος διδάσκει, τὸ δὲ ἡ βίβλος τῶν ᾿Αριθμῶν. Πηγὴν δὲ εἰκότως ὠνόμασε τὴν ἀναβλύσασαν πέτραν τὰ τοῦ ὕδατος ῥεύματα. Χειμάῤῥους δὲ πάλιν αὐτὰ προσηγόρευσεν, ὡς μὴ κατὰ φύσιν ῥεύσαντα, ἀλλὰ τότε πρῶτον ἀναδοθέντα. Καθάπερ γὰρ ὁ χειμάῤῥους οὐκ ἔστιν ἀένναος, ἀλλ᾽ ἐκ τῶν ὑετίων ὑδάτων συνίσταται · οὕτω τοῖς θείοις ἐκεῖνο νεύμασιν ἀνεδόθη τὸ ὕδωρ. Σὺ ἐξήρανας ποταμοὺς Ἠθάμαι. Ὁ δὲ Σύμμαχος οὕτως, Σὺ ἐξήρανας ποταμοὺς ἀρχαίους. Τοὺς μὲν γὰρ μὴ ὄντας, μήτε ἐξ ἀρχῆς γενομένους., ἀναβλῦσαι ἐν τῇ ἐρήμῳ προσέταξας. Τοὺς δὲ πάλαι γεγονότας, καὶ ἀρχαίαν ἐσχηκότας πορείαν, τοῦ τρέχειν ἔπαυσας ἐθελήσας. Τοῦτο καὶ ἐν ἑτέρῳ λέγει ψαλμῷ· « Ἔθετο ποταμοὺς εἰς ἔρημον, καὶ διεξόδους ὑδάτων εἰς δίψαν· γῆν καρποφόρον εἰς ἅλμην, ἀπὸ κακίας τῶν κατοικούντων ἐν αὐτῇ. Ἔθετο ἔρημον εἰς λίμνας ὑδάτων, καὶ γῆν ἄνυδρον εἰς διεξόδους ὑδάτων, καὶ κατώκησεν ἐκεῖ πεινῶντας. » Τοὺς μὲν γὰρ Σοδόμων καὶ Γομόῤῥων, καὶ τῶν ἄλλων περιοίκων κατεξήρανε ποταμοὺς, διὰ τὴν τῶν οἰκητόρων παρανομίαν. Τῇ δὲ ἀνύδρῳ γῇ τοὺς ἀπὸ τῆς πέτρας ἔδωκεν ὀχετοὺς, τῷ διψῶντι λαῷ προσφέρων τὰ νὰματα. Ράδιον γὰρ αὐτῷ ὡς βούλεται μετοχετεῦσαι τῶν ὑδάτων τὴν φύσιν. Διὰ μέντοι τούτου καὶ ἕτερον ὁ λόγος παραδηλοῖ, ὡς Ἰουδαίοις μὲν διὰ τὴν παρανομίαν τῶν προφητικῶν ποταμῶν οὐ προσοίσει τὰ νάματα, τὰ δὲ ἔθνη, τὰ πάλαι ἔρημα, τοῖς ὑπὸ τῆς πέτρας ἀρδεύσει κρουνοῖς· ἡ δὲ πέτρα, ᾗ φησιν ὁ θεῖος ᾿Απόστολος, ἐστὶν ὁ Χριστός. Καὶ ἅπαντα τάδε δὲ τὰ εἰρημένα ἀπὸ τοῦ· « Εἰργάσατο σωτηρίαν ἐν μέσῳ τῆς γῆς, » τῶν ἡμετέρων εὐεργεσιῶν περιέχει τὸν τύπον. Καὶ γὰρ ἐκεῖ δι᾽ ὑδάτων ἡ τῆς δουλείας ἀπαλλαγή, καὶ ἐνταῦθα δι᾽ ὑδάτων ἐλευθερίας ἀρχή. Ἐκεῖ δρακόντων κεφαλαὶ τοῖς ὕδασι συντριβόμεναι, καὶ ἐνταῦθα δυναστείαι δαιμόνων καταλυόμεναι τῇ τοῦ βαπτίσματος χάριτι. Ἐκεῖνοι εὐχείρωτοι μετὰ τὴν θάλασσαν ἐγένοντο τοῖς Αἰθίοψι, καὶ οἱ ἡμέτεροι πολέμιοι μετὰ τὴν ἁγίαν κολυμβήθραν εὐκαταγώνιστοι ἐγένοντο τοῖς πάλαι μελαίνας τὰς ψυχὰς ἐσχηκόσι. Καὶ τἄλλα δὲ τούτοις ὁμοίως ῥάδιον συνιδεῖν τοῖς προσέχειν ἐθέλουσιν. [ Ἐκεῖ ῥάβδος, ἐνταῦθα σταυρός· ἐκεῖ Μωϋσῆς, ἐνταῦθα ἀρχιερεῖς· ἐκεῖ θάλαττα, ἐνταῦθα κολυμβήθρα· ἐκεῖ δώδεκα πηγαὶ, ἐνταῦθα δώδεκα ἀπόστολοι· ἐκεῖ ἑβδομήκοντα στέλεχοι, ἐνταῦθα ἑβδομήκοντα βίβλοι. Ἡμεῖς δὲ ἐπὶ τὰ συνεχῆ τῆς ἑρμηνείας βαδίσωμεν.
« Sy dierrēxas pēgas kai cheimarrhous.» Ho de Hebraios, kai hoi alloi hermēneutai, pēgēn eirēkasi. Kan te pēgēn eipōmen, kan te pēgas, ouch hamartēsometha tēs alētheias. Pēgēn gar to apo tēs petras rhyen hydōr ho prophētikos logos kalei; alla touto diairethen pollas epoiēsen aulakas, hōste rhądiōs tas pollas ekeinas myriadas apolausai tou namatos. Euriskomen de touto, ouch hapax, alla kai dis gegenēmenon. Kai to men hē Exodos didaskei, to de hē biblos tōn ᾿Arithmōn. Pēgēn de eikotōs ōnomase tēn anablysasan petran ta tou hydatos rheumata. Cheimarrhous de palin auta prosēgoreusen, hōs mē kata physin rheusanta, alla tote prōton anadothenta. Kathaper gar ho cheimarrhous ouk estin aennaos, all᾽ ek tōn hyetiōn hydatōn synistatai ; houtō tois theiois ekeino neumasin anedothē to hydōr. Sy exēranas potamous Ēthamai. Ho de Symmachos houtōs, Sy exēranas potamous archaious. Tous men gar mē ontas, mēte ex archēs genomenous., anablysai en tę̄ erēmǭ prosetaxas. Tous de palai gegonotas, kai archaian eschēkotas poreian, tou trechein epausas ethelēsas. Touto kai en heterǭ legei psalmǭ; « Etheto potamous eis erēmon, kai diexodous hydatōn eis dipsan; gēn karpophoron eis halmēn, apo kakias tōn katoikountōn en autę̄. Etheto erēmon eis limnas hydatōn, kai gēn anydron eis diexodous hydatōn, kai katōkēsen ekei peinōntas. » Tous men gar Sodomōn kai Gomorrhōn, kai tōn allōn perioikōn katexērane potamous, dia tēn tōn oikētorōn paranomian. Tę̄ de anydrǭ gę̄ tous apo tēs petras edōken ochetous, tǭ dipsōnti laǭ prospherōn ta namata. Radion gar autǭ hōs bouletai metocheteusai tōn hydatōn tēn physin. Dia mentoi toutou kai heteron ho logos paradēloi, hōs Ioudaiois men dia tēn paranomian tōn prophētikōn potamōn ou prosoisei ta namata, ta de ethnē, ta palai erēma, tois hypo tēs petras ardeusei krounois; hē de petra, hę̄ phēsin ho theios ᾿Apostolos, estin ho Christos. Kai hapanta tade de ta eirēmena apo tou; « Eirgasato sōtērian en mesǭ tēs gēs, » tōn hēmeterōn euergesiōn periechei ton typon. Kai gar ekei di᾽ hydatōn hē tēs douleias apallagē, kai entautha di᾽ hydatōn eleutherias archē. Ekei drakontōn kephalai tois hydasi syntribomenai, kai entautha dynasteiai daimonōn katalyomenai tę̄ tou baptismatos chariti. Ekeinoi eucheirōtoi meta tēn thalassan egenonto tois Aithiopsi, kai hoi hēmeteroi polemioi meta tēn hagian kolymbēthran eukatagōnistoi egenonto tois palai melainas tas psychas eschēkosi. Kai talla de toutois homoiōs rhadion synidein tois prosechein ethelousin. [ Ekei rhabdos, entautha stauros; ekei Mōÿsēs, entautha archiereis; ekei thalatta, entautha kolymbēthra; ekei dōdeka pēgai, entautha dōdeka apostoloi; ekei hebdomēkonta stelechoi, entautha hebdomēkonta bibloi. Hēmeis de epi ta synechē tēs hermēneias badisōmen.
"You split open springs and torrents." The Hebrew and the other translators said "a spring." Whether we say "spring" or "springs," we shall not miss the truth. For the prophetic word calls the water that flowed from the rock a spring; but this, divided, made many channels, so that those many tens of thousands could easily enjoy the stream. We find this happened not once but twice; Exodus teaches the one, the book of Numbers the other. He rightly named the rock that gushed out streams of water a spring. Again he called them torrents, since they did not flow by nature but were then sent up for the first time. For as a torrent is not ever-flowing but is formed from rainwater, so that water was sent up by God's nod. "You dried up the rivers of Etham." Symmachus has: "You dried up ancient rivers." "For you commanded rivers that did not exist, that had not been from the beginning, to gush out in the desert; and rivers that existed of old and had an ancient course you stopped from running when you wished." He says this in another psalm too: "He turned rivers into a desert and springs of water into thirst, a fruitful land into salt, because of the wickedness of those who dwell in it. He turned a desert into pools of water and a dry land into springs of water, and settled the hungry there." For he dried up the rivers of Sodom and Gomorrah and the other neighboring cities because of the lawlessness of their inhabitants; but to the dry land he gave the channels from the rock, bringing streams to the thirsty people. For it is easy for him to redirect the nature of waters as he wishes. Through this the word also hints at something else: that he will not bring the streams of the prophetic rivers to the Jews because of their lawlessness, but will water the nations, long desert, with the gushing streams from the rock; and the rock, as the divine apostle says, is Christ. And all these things said from "He worked salvation in the midst of the earth" contain the type of the benefits done for us. For there, freedom from slavery came through water; and here, the beginning of freedom comes through water. There, the heads of dragons were crushed in the waters; here, the powers of demons are destroyed by the grace of baptism. Those became easy prey for the Ethiopians after the sea; and our enemies, after the holy font, became easy to overcome for those who once had black souls. The rest too is easy to see in the same way for those willing to attend. [There a rod, here a cross; there Moses, here high priests; there the sea, here the font; there twelve springs, here twelve apostles; there seventy palm trees, here seventy books. But let us go on to the continuation of the interpretation.
73.16PG 80 80:1463
Σή ἐστιν ἡ ἡμέρα, καὶ σή ἐστιν ἡ νύξ· σὺ κατηρτίσω φαῦσιν καὶ ἥλιον. Σὺ ἐποίησας πάντα τὰ ὅρια τῆς γῆς· θέρος καὶ ἔαρ σὺ ἔπλασας αὐτά. » ᾿Ἀπὸ τῶν ἰδικῶν εὐεργεσιῶν ἐπὶ τὰς κοινὰς τὸν λόγον μετήνεγκε, καὶ κτίστην εἶναι διδάσκει τοῦ παντὸς τὸν τῶν ὅλων Θεὸν, ἡμέρας τε καὶ νυκτὸς ποιητὴν, φωτὸς χορηγὸν, καὶ ἡλίου δημιουργὸν, καὶ τοῦ χρόνου πρύτανιν. Διὰ γὰρ τοῦ ἔαρος καὶ τοῦ θέρους, ἐδήλωσε τὰς τροπάς· ἀντὶ δὲ τοῦ, Σὺ ἐποίησας πάντα τὰ ὅρια τῆς γῆς, ὁ μὲν Ακύλας καὶ ὁ Θεοδοτίων, ἐστήλωσας, ὁ δὲ Σύμμαχος ἔστησας εἴρηκε. Δηλοῖ δὲ ὁ λόγος, ὡς αὐτὸς αὐτῇ τὸ εἶναι δέδωκε, καὶ τὰ μὲν αὐτῆς εἰς πεδία, τὰ δὲ εἰς ὅρη καὶ νάπας ἀπένειμε · τὰ δὲ ἐκοίλανεν εἰς ὑποδοχὴν λιμναίων καὶ θαλαττίων ὑδάτων.
Sē estin hē hēmera, kai sē estin hē nyx; sy katērtisō phausin kai hēlion. Sy epoiēsas panta ta horia tēs gēs; theros kai ear sy eplasas auta. » ᾿Apo tōn idikōn euergesiōn epi tas koinas ton logon metēnenke, kai ktistēn einai didaskei tou pantos ton tōn holōn Theon, hēmeras te kai nyktos poiētēn, phōtos chorēgon, kai hēliou dēmiourgon, kai tou chronou prytanin. Dia gar tou earos kai tou therous, edēlōse tas tropas; anti de tou, Sy epoiēsas panta ta horia tēs gēs, ho men Akylas kai ho Theodotiōn, estēlōsas, ho de Symmachos estēsas eirēke. Dēloi de ho logos, hōs autos autę̄ to einai dedōke, kai ta men autēs eis pedia, ta de eis horē kai napas apeneime ; ta de ekoilanen eis hypodochēn limnaiōn kai thalattiōn hydatōn.
"Yours is the day, and yours is the night; you prepared light and sun. You made all the bounds of the earth; summer and spring, you formed them." He moved the word from particular benefits to common ones and teaches that the God of all is the creator of everything, maker of day and night, giver of light, creator of the sun, and ruler of time. By spring and summer he showed the turning seasons. For "You made all the bounds of the earth," Aquila and Theodotion said "you set up," Symmachus "you established." The word shows that he gave it its being and assigned some parts of it to plains and others to mountains and glens, and hollowed out others to receive the waters of lakes and seas.
73.18PG 80 80:1463
« Μνήσθητι ταύτης . » Ταῦτα, φησὶν, ἅπαντα πεποιηκώς, ὁ τῶν τοσούτων καὶ τηλικούτων δημιουργὸς, μνήσθητι ταύτης, τουτέστι τῆς Συναγωγῆς, ἧς ἐκτήσω ἀπ᾿ ἀρχῆς. Πρὸς ἐκεῖνο γὰρ ἀποδέδωκε τοῦτο. « Ἐχθρὸς ὠνείδισε τὸν Κύριον, καὶ λαὸς ἄφρων παρώξυνε τὸ ὄνομά σου. » Μὴ εἰς ἡμᾶς, φησὶν, ἀπίδῃς, ἀλλ᾽ εἰς τὰς τῶν δυσμενῶν βλασφημίας.
« Mnēsthēti tautēs . » Tauta, phēsin, hapanta pepoiēkōs, ho tōn tosoutōn kai tēlikoutōn dēmiourgos, mnēsthēti tautēs, toutesti tēs Synagōgēs, hēs ektēsō ap᾿ archēs. Pros ekeino gar apodedōke touto. « Echthros ōneidise ton Kyrion, kai laos aphrōn parōxyne to onoma sou. » Mē eis hēmas, phēsin, apidę̄s, all᾽ eis tas tōn dysmenōn blasphēmias.
"Remember this." "You who have made all these things," he says, "the maker of so many and such great things, remember this," that is, the congregation "which you acquired from the beginning"; for he connected this with that. "The enemy reproached the Lord, and a foolish people provoked your name." "Do not look at us," he says, "but at the blasphemies of the enemies."
73.19PG 80 80:1463
« Μὴ παραδῷς τοῖς θηρίοις ψυχὴν ἐξομολογουμένην σοι. » Οὐχ ἁπλῶς ὁ προφητικὸς πᾶσιν ἐπεύχεται λόγος· ἀλλὰ τοῖς τὸ θεῖον ὁμολογοῦσιν ὄνομα αἰτεῖ τὰ ἀγαθὰ [τοῖς ὁμολογοῦσι τὸν σταυρωθέντα Θεὸν ἐκ Θεοῦ, καὶ τοῦ Πατρὸς καὶ τοῦ Πνεύματος ὁμοούσιον]. Θηρία δὲ καλεῖ, [οὐ μόνον] τὴν τῶν πολεμίων ὠμότητα [ ἀλλὰ καὶ τῶν ἀθετούντων τὸν σταυρωθέντα καὶ μὴ ὁμολογούντων ὡς εἴρηται Θεόν]. « Τῶν ψυχῶν τῶν πενήτων σου μὴ ἐπιλάθῃ εἰς τέλος. » Καὶ πένητες δὲ εἶεν ἂν οἱ τὸ φρόνημα ταπεινοί. « Μακάριοι γὰρ ὡς αὐτὸς ὁ Κύριος ἐν Εὐαγγελίοις φησὶ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
« Mē paradǭs tois thēriois psychēn exomologoumenēn soi. » Ouch haplōs ho prophētikos pasin epeuchetai logos; alla tois to theion homologousin onoma aitei ta agatha [tois homologousi ton staurōthenta Theon ek Theou, kai tou Patros kai tou Pneumatos homoousion]. Thēria de kalei, [ou monon] tēn tōn polemiōn ōmotēta [ alla kai tōn athetountōn ton staurōthenta kai mē homologountōn hōs eirētai Theon]. « Tōn psychōn tōn penētōn sou mē epilathę̄ eis telos. » Kai penētes de eien an hoi to phronēma tapeinoi. « Makarioi gar hōs autos ho Kyrios en Euangeliois phēsi hoi ptōchoi tǭ pneumati, hoti autōn estin hē basileia tōn ouranōn.
"Do not hand over to the beasts a soul that confesses you." The prophetic word does not pray for all indiscriminately, but asks good things for those who confess the divine name [for those who confess the Crucified as God from God, consubstantial with the Father and the Spirit]. By "beasts" he means [not only] the cruelty of the enemies [but also that of those who reject the Crucified and do not confess him as God, as has been said]. "Do not forget the souls of your poor to the end." And the poor would be the humble in mind. "For blessed," as the Lord himself says in the Gospels, "are the poor in spirit, for theirs is the kingdom of heaven."
73.20PG 80 80:1465
« Ἑπίβλεψον εἰς τὴν διαθήκην τῶν δούλων σου, ὅτι ἐπληρώθησαν οἱ ἐσκοτισμένοι τῆς γῆς οἴκων ἀνομιῶν. » Οἱ γὰρ τῆς σῆς αἴγλης οὐκ ἀπολαύσαντες, ἀλλ᾽ [ ἄνθρωπόν σε μετὰ τῶν Ἰουδαίων βλασφημοῦντες, καὶ μὴ ὁμολογοῦντές σε ἥλιον δικαιοσύνης, καὶ] τὸ τῆς ἀγνοίας ἀγαπήσαντες σκότος, ἀνομίας καὶ τῆς ἐντεῦθεν φυείσης τιμωρίας μεστὰς ἔχουσιν οἰκίας, ἀντὶ τοῦ, Παντοδαποῖς κακοῖς παρεδόθησαν, διὸ προείλοντο σκότος.
« Hepiblepson eis tēn diathēkēn tōn doulōn sou, hoti eplērōthēsan hoi eskotismenoi tēs gēs oikōn anomiōn. » Hoi gar tēs sēs aiglēs ouk apolausantes, all᾽ [ anthrōpon se meta tōn Ioudaiōn blasphēmountes, kai mē homologountes se hēlion dikaiosynēs, kai] to tēs agnoias agapēsantes skotos, anomias kai tēs enteuthen phyeisēs timōrias mestas echousin oikias, anti tou, Pantodapois kakois paredothēsan, dio proeilonto skotos.
"Look upon the covenant of your servants, for the darkened ones of the earth are filled with houses of lawlessness." "For those who did not enjoy your radiance, but [blasphemed you as a man along with the Jews, and did not confess you as the Sun of righteousness, and] loved the darkness of ignorance, have houses full of lawlessness and of the punishment that grows from it"; that is, "they were handed over to evils of every kind because they chose darkness."
73.21PG 80 80:1465
«Μὴ ἀποστραφήτω τεταπεινωμένος κατῃσχυμμένος, Ἰκετεύομεν μὴ διαμαρτεῖν τῆς δεήσεως, μηδὲ μετ' αἰσχύνης ἀποπεμφθῆναι. • Πτωχὸς καὶ πένης αἰνέσουσι τὸ ὄνομά σου. » Οἱ δὲ τῆς σῆς δεόμενοι βοηθείας, καὶ ταύτης τυχόντες, προσφέρειν σοι τὸν ὕμνον εἰώθασιν.
«Mē apostraphētō tetapeinōmenos katę̄schymmenos, Iketeuomen mē diamartein tēs deēseōs, mēde met' aischynēs apopemphthēnai. • Ptōchos kai penēs ainesousi to onoma sou. » Hoi de tēs sēs deomenoi boētheias, kai tautēs tychontes, prospherein soi ton hymnon eiōthasin.
"Let not the humbled be turned away ashamed." "We entreat not to fail in our petition nor to be sent away with shame." "The poor and needy will praise your name." "Those who need your help, when they obtain it, usually offer you a hymn."
73.22PG 80 80:1465
« ᾿Ανάστα, ὁ Θεὸς, δίκασον τὴν δίκην σου. Μνήσθητι τοῦ ὀνειδισμοῦ σου, τοῦ ὑπὸ ἄφρονος ὅλην τὴν ἡμέραν. » Σφόδρα δὲ ἁρμοδίως τὴν ἀντωνυμίαν ἐνήλλαξεν · οὐκ εἶπε τὴν δίκην μου, ἀλλὰ τὴν δίκην σου. Ἐγὼ μὲν γὰρ, φησὶν, ἐνδίκως ὑπέμεινα ταῦτα· ἐκεῖνοι δὲ πολλὰς ἐτόλμησαν κατὰ σοῦ βλασφημίας [· οἱ μὲν σταυρώσαντες, οἱ δὲ καὶ μετὰ τὸν σταυρὸν καὶ τὸ βάπτισμα ἀθετήσαντες].
« ᾿Anasta, ho Theos, dikason tēn dikēn sou. Mnēsthēti tou oneidismou sou, tou hypo aphronos holēn tēn hēmeran. » Sphodra de harmodiōs tēn antōnymian enēllaxen ; ouk eipe tēn dikēn mou, alla tēn dikēn sou. Egō men gar, phēsin, endikōs hypemeina tauta; ekeinoi de pollas etolmēsan kata sou blasphēmias [; hoi men staurōsantes, hoi de kai meta ton stauron kai to baptisma athetēsantes].
"Arise, O God, judge your cause. Remember your reproach from the fool all the day." He very fittingly changed the pronoun; he did not say "my cause" but "your cause." "For I suffered these things justly," he says, "but they dared many blasphemies against you" [some by crucifying, others by rejecting the cross and baptism after receiving them].
73.23PG 80 80:1465
« Μὴ ἐπιλάθῃ τῆς φωνῆς τῶν ἱκετῶν· σου· ἡ ὑπερηφανία τῶν μισούντων σε ἀνέβη διὰ παντός. » Καὶ ἐνταῦθα τῷ ἑαυτῶν προσώπῳ τὴν τῶν πολεμίων ἀλαζονείαν συνέζευξαν", οὐ δι᾽ ἑαυτοὺς, ἀλλὰ δι' ἐκείνους, φειδοῦς τινος ἀξιωθῆναι παρακαλοῦντες.
« Mē epilathę̄ tēs phōnēs tōn hiketōn; sou; hē hyperēphania tōn misountōn se anebē dia pantos. » Kai entautha tǭ heautōn prosōpǭ tēn tōn polemiōn alazoneian synezeuxan", ou di᾽ heautous, alla di' ekeinous, pheidous tinos axiōthēnai parakalountes.
"Do not forget the voice of your suppliants; the pride of those who hate you has gone up continually." Here too they joined the enemies' arrogance to their own person, begging to be counted worthy of some mercy not for their own sake but because of those men.
Chapter 74
74.1PG 80 80:1465
« Εἰς τὸ τέλος, μὴ διαφθείρῃς · τῷ ᾿Ασάφ ψαλμὸς ᾠδῆς. » Ὁ δὲ Σύμμαχος, Ἐπινίκιος περὶ ἀφθαρσίας ψαλμὸς τῷ ᾿Ασάφ. Ἐπειδὴ πρόῤῥησιν ὁ ψαλμὸς ἔχει τῆς δικαίας τοῦ Θεοῦ κρίσεως, καὶ προαγορεύει καὶ τῶν ἐργατῶν τῆς πονηρίας τὸν ὅλεθρον, καὶ τῶν τῆς ἀρετῆς ἐραστῶν τὰς ἀγαθὰς ἀντιδόσεις· εἰκότως διὰ τῆς ἐπιγραφῆς ὁ λόγος παρακελεύεται, μὴ διαφθεῖραι τοὺς εὐσεβεῖς λογισμοὺς, ἀλλ᾽ ὑγιεῖς αὐτοὺς φυλάξαι, καὶ τὴν ἀφθαρσίαν κληρονομῆσαι. Εἴρηται μέντοι καὶ οὗτος ὁ ψαλμὸς ἐκ προσώπου τῶν ἐν Βαβυλῶνι δορυαλώτων, ὑμνεῖν τὸν Θεὸν ὑπισχνουμένων, ἐὰν τῆς θείας χάριτος ἀπολαύσωσιν.
« Eis to telos, mē diaphtheirę̄s ; tǭ ᾿Asaph psalmos ǭdēs. » Ho de Symmachos, Epinikios peri aphtharsias psalmos tǭ ᾿Asaph. Epeidē prorrhēsin ho psalmos echei tēs dikaias tou Theou kriseōs, kai proagoreuei kai tōn ergatōn tēs ponērias ton holethron, kai tōn tēs aretēs erastōn tas agathas antidoseis; eikotōs dia tēs epigraphēs ho logos parakeleuetai, mē diaphtheirai tous eusebeis logismous, all᾽ hygieis autous phylaxai, kai tēn aphtharsian klēronomēsai. Eirētai mentoi kai houtos ho psalmos ek prosōpou tōn en Babylōni doryalōtōn, hymnein ton Theon hypischnoumenōn, ean tēs theias charitos apolausōsin.
"To the end; do not destroy; of Asaph; a psalm of an ode." Symmachus has: "A victory song concerning incorruption; a psalm of Asaph." Since the psalm contains a prediction of God's just judgment and foretells both the destruction of the workers of wickedness and the good rewards of the lovers of virtue, the word rightly urges through the title not to corrupt pious thoughts but to keep them sound and inherit incorruption. This psalm too is spoken in the person of the captives in Babylon, promising to hymn God if they enjoy divine grace.
74.2PG 80 80:1467
« Εξομολογησόμεθά σοι, ὁ Θεὸς, ἐξομολογησόμεθά σοι καὶ ἐπικαλεσόμεθα τὸ ὄνομά σου. » Καὶ ἐντεῦθεν δῆλον, ὡς οὐδέπω τῆς ἐπανόδου τετυχηκότες ταῦτα διεξίασιν. Ὑπισχνοῦνται δὲ τὸν Θεὸν ὑμνεῖν, καὶ τῷ σεβασμίῳ αὐτοῦ ὀνόματι λαμπρυνθήσεσθαι. Τὸ γὰρ, Ἐπικαλεσόμεθα τὸ ὄνομά σου τοῦτο δηλοῖ, ὅτι Πάλιν τῷ σῷ ὀνόματι προσαγορευθησόμεθα, καὶ λαὸς χρηματίσομεν σός. • Διηγήσομαι πάντα τὰ θαυμάσιά σου. "Ὅτ' ἂν λάβω καιρόν. » Ὁ δὲ ᾿Ακύλας καὶ Σύμμαχος οὕτως · Ὅτ' ἂν λάβω τὴν Συναγωγήν. Ὅτ' ἂν, φησὶν , ἐπανέλθωμεν, καὶ εἰς τὸν ἱερόν σου συναθροισθῶμεν νεών, τότε σὲ καὶ ἐννόμως ὑμνήσομεν, καὶ τὰς σὰς εὐεργεσίας τοὺς ἀγνοοῦντας διδάξομεν· ἐκεῖνος γὰρ ἡμῖν ὁ καιρὸς τοῦτο ποιεῖν ἐπιτρέψει. Νῦν γὰρ βοῶμεν · Πῶς ἄσομεν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας; Οὕτως ὁ προφητικὸς λόγος, ἃ ἐχρῆν εἰπεῖν τοὺς ἐν Βαβυλῶνι δορυαλώτους διδάξας καὶ τοὺς διὰ μετανοίας ἐπιστρέφοντας πρὸς τὸν Σωτῆρα τοῦ παντὸς παιδαγωγήσας, ὑποδείκνυσι τὸν Θεὸν πρὸς τὰς γεγενημένας ἐπαγγελίας ἀποκρινόμενον, καὶ λέγοντα - « Ἐγὼ εὐθύτητας κρινῶ. · Ἐνδίκως, φησὶν, ὑμῖν καὶ Βαβυλωνίοις δικάσω
« Exomologēsometha soi, ho Theos, exomologēsometha soi kai epikalesometha to onoma sou. » Kai enteuthen dēlon, hōs oudepō tēs epanodou tetychēkotes tauta diexiasin. Hypischnountai de ton Theon hymnein, kai tǭ sebasmiǭ autou onomati lamprynthēsesthai. To gar, Epikalesometha to onoma sou touto dēloi, hoti Palin tǭ sǭ onomati prosagoreuthēsometha, kai laos chrēmatisomen sos. • Diēgēsomai panta ta thaumasia sou. "Hot' an labō kairon. » Ho de ᾿Akylas kai Symmachos houtōs ; Hot' an labō tēn Synagōgēn. Hot' an, phēsin , epanelthōmen, kai eis ton hieron sou synathroisthōmen neōn, tote se kai ennomōs hymnēsomen, kai tas sas euergesias tous agnoountas didaxomen; ekeinos gar hēmin ho kairos touto poiein epitrepsei. Nyn gar boōmen ; Pōs asomen tēn ǭdēn Kyriou epi gēs allotrias? Houtōs ho prophētikos logos, ha echrēn eipein tous en Babylōni doryalōtous didaxas kai tous dia metanoias epistrephontas pros ton Sōtēra tou pantos paidagōgēsas, hypodeiknysi ton Theon pros tas gegenēmenas epangelias apokrinomenon, kai legonta - « Egō euthytētas krinō. ; Endikōs, phēsin, hymin kai Babylōniois dikasō
"We will confess you, O God; we will confess you and call upon your name." From this too it is plain that they recount these things before obtaining the return. They promise to hymn God and to be made glorious by his revered name. For "we will call upon your name" shows this: "We shall again be called by your name and be known as your people." "I will recount all your wonders. When I take the time." Aquila and Symmachus have: "When I take the congregation." "When we return," he says, "and are gathered into your holy temple, then we shall hymn you according to the law and teach your benefits to those who do not know them; for that time will allow us to do this. For now we cry, 'How shall we sing the Lord's song in a foreign land?'" Having thus taught what the captives in Babylon ought to say, and trained those who turn by repentance to the Savior of all, the prophetic word shows God answering the promises made and saying, "I will judge uprightness." "I will judge justly," he says, "between you and the Babylonians."
74.4PG 80 80:1467
« Ἐτάκη ἡ γῆ, καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ. » Πάσης γάρ εἰμι τῆς οἰκουμένης κριτής, καὶ ἅπασι τὰς ἀξίας ἐποίσω τιμωρίας. « Ἐγὼ ἐστερέωσα τοὺς στύλους αὐτῆς. · Ἐγκρατὴς δὲ πάντων εἰμὶ, ὡς ἁπάντων ὑπάρχων δημιουργός. Ἐγὼ γὰρ τὴν γῆν πεποίηκά τε καὶ ἥδρασα, οἷον στύλοις τισὶ τοῖς ἐμοῖς αὐτὴν ὄροις ἐρείδων. Πρόσταγμα γὰρ ἐθέμην, καὶ οὐ παρελεύσεται. Διὰ τοῦτο καὶ δικαστὴς ὢν, κολάζειν μὲν οὐ βούλομαι, ἀλλὰ προλέγω τὰς τιμωρίας, ἵνα τῇ ἀπειλῇ σωφρονεστέρους τοὺς πλημμελοῦντας ἐργάσωμαι· καὶ παραινῶ, καὶ συμβουλεύω, πᾶν μὲν εἶδος ἀνομίας μυσάττεσθαι, ἐπιμελεῖσθαι δὲ τοῦ δικαίου καὶ τοῦ μετρίου φρονήματος· ταῦτα γὰρ διὰ τῶν ἐπαγομένων ἐδίδαξεν.
« Etakē hē gē, kai pantes hoi katoikountes en autę̄. » Pasēs gar eimi tēs oikoumenēs kritēs, kai hapasi tas axias epoisō timōrias. « Egō estereōsa tous stylous autēs. ; Enkratēs de pantōn eimi, hōs hapantōn hyparchōn dēmiourgos. Egō gar tēn gēn pepoiēka te kai hēdrasa, hoion stylois tisi tois emois autēn orois ereidōn. Prostagma gar ethemēn, kai ou pareleusetai. Dia touto kai dikastēs ōn, kolazein men ou boulomai, alla prolegō tas timōrias, hina tę̄ apeilę̄ sōphronesterous tous plēmmelountas ergasōmai; kai parainō, kai symbouleuō, pan men eidos anomias mysattesthai, epimeleisthai de tou dikaiou kai tou metriou phronēmatos; tauta gar dia tōn epagomenōn edidaxen.
"The earth melted, and all who dwell in it." "For I am the judge of the whole world, and I will bring on all the punishments they deserve." "I made firm its pillars." "I have power over all, as the creator of all. For I made the earth and settled it, propping it up with my bounds as with pillars. For I set a command, and it will not pass away. For this reason, though I am judge, I do not wish to punish, but I foretell the punishments, so that by the threat I may make offenders more self-controlled; and I urge and advise them to loathe every kind of lawlessness and to care for justice and a modest mind." He taught this through what follows.
74.5PG 80 80:1469
« Εἶπον τοῖς παρανομοῦσι, Μὴ παρανομεῖτε . καὶ τοῖς ἁμαρτάνουσι, Μὴ ὑψοῦτε κέρας.» Τοῦτο γὰρ πάντων χαλεπώτατον πάθος, τὸ μὴ μόνον ἁμαρτάνειν, ἀλλὰ καὶ γαυριᾶν ἐπὶ τούτῳ.
« Eipon tois paranomousi, Mē paranomeite . kai tois hamartanousi, Mē hypsoute keras.» Touto gar pantōn chalepōtaton pathos, to mē monon hamartanein, alla kai gaurian epi toutǭ.
"I said to the lawbreakers, 'Do not break the law,' and to the sinners, 'Do not lift up the horn.'" For this is the hardest condition of all: not only to sin but also to exult in it.
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« Μὴ ἐπαίρετε εἰς ὕψος τὸ κέρας ὑμῶν. » Εἶτα δείκνυσι ποῖον ὕψος καλεῖ. « Καὶ μὴ λαλεῖτε κατὰ τοῦ Θεοῦ ἀδικίαν. » Καὶ γὰρ τὰ κερασφόρα ζῶα σφόδρα ἐπὶ τοῖς κέρασι γαυριᾷ. Παρεγγυᾷ δὲ αὐτοῖς ὁ λόγος, μὴ αὔξειν τῇ ἀλαζονείᾳ τὴν ἀνομίαν, μηδὲ κατὰ τοῦ Θεοῦ τὴν γλῶτταν κινεῖν.
« Mē epairete eis hypsos to keras hymōn. » Eita deiknysi poion hypsos kalei. « Kai mē laleite kata tou Theou adikian. » Kai gar ta kerasphora zōa sphodra epi tois kerasi gaurią. Parengyą de autois ho logos, mē auxein tę̄ alazoneią tēn anomian, mēde kata tou Theou tēn glōttan kinein.
"Do not lift up your horn on high." Then he shows what height he means: "And do not speak injustice against God." For horned animals greatly pride themselves on their horns. The word charges them not to increase their lawlessness by arrogance nor to move their tongue against God.
74.7PG 80 80:1469
« Ὅτι οὔτε ἐξ ἐξόδων, οὔτε ἀπὸ δυσμῶν, οὔτε ἀπὸ ἐρήμων ὀρέων. Ὅτι ὁ Θεὸς κριτής ἐστιν. » Ἐξόδους τὰς ἀνατολὰς εἴρηκεν· οὕτω δὲ καὶ ἡ πέμπτη ἔκδοσις· ἔρημα δὲ ὄρη, τὰ βόρεια καὶ τὰ νότια τμήματα. Ταῦτα γὰρ δι᾽ ἄκραν ψυχρότητα καὶ θερμότητα ἀοίκητα μεμένηκε παντελῶς. Διδάσκει τοίνυν, ὅτι τῶν ἀδυνάτων ἐστὶ τοῦ Θεοῦ τὴν κρίσιν διαφυγεῖν. Κἂν γὰρ τὰ ἐῷα καταλάβῃ , κἂν τὰ ἑσπέρια, κἂν εἰς τὰ νότια, κἂν εἰς τὰ βόρεια πειραθῇ διαδράναι, τῇ θείᾳ ὑπόκειται ψήφῳ. Εἶτα διδάσκει τὰς τοῦ βίου μεταβολὰς, γνώμῃ Θεοῦ γινομένας. ( • Τοῦτον ταπεινοῖ, καὶ τοῦτον ὑψοῖ. "Ὅτι ποτήριον ἐν χειρὶ Κυρίου οἴνου ἀκράτου πλῆρες κεράσματος, καὶ ἔκλινεν ἐκ τούτου εἰς τοῦτο. » Περὶ δὲ τοῦ ποτηρίου καὶ ἡ τοῦ θεσπεσίου Ἱερεμίου προφητεία διδάσκει. Κελεύεται γὰρ ὑπὸ τοῦ τῶν ὅλων Θεοῦ τοῦτο λαβεῖν, καὶ ποτίσαι τὴν Ἱερουσαλὴμ, καὶ τοὺς ἄρχοντας, καὶ τὰ ὅμορα ἔθνη. Οἶνον δὲ τὴν τιμωρίαν καλεῖ, ὡς τῇ μέθῃ παραπλησίως ἀφαιρουμένην τὴν δύναμιν, καὶ τὰς τῶν μορίων διαλύουσαν ἁρμονίας. Λέγει τοίνυν ὁ προφητικὸς λόγος, ὅτι ποτὲ μὲν ἡμῖν, ποτὲ δὲ ἐκείνοις ὁ δίκαιος κριτής προσφέρει τὴν τιμωρίαν · καὶ νῦν μὲν τοῦτον ὑψοῖ, ἐκεῖνον δὲ ταπείνοῖ, καὶ πάλιν τὸ ὕψος μετατίθησιν εἰς ἑτέρους, καὶ συμφορὰς ἐναλλάττει, καὶ εὐημερίας μεταβάλλει. Ταῦτα δὲ οὐχ ἁπλῶς οἱ ἐν Βαβυλῶνι δορυάλωτοι ἐδιδάσκοντο λέγειν, ἀλλὰ σο προπαιδευόμενοι δε καὶ τὴν Βαβυλωνίων δουλείαν, καὶ τὴν οἰκείαν ἐλευθερίαν. Οὐκ εἰς μακρὰν γὰρ ὁ Κῦρος ἐκείνων μὲν τὴν δύναμιν κατέλυσε, τούτοις δὲ τὴν προτέραν ἐλευθερίαν ἀπέδωκε. « Πλὴν δὲ ὁ τρυγίας αὐτοῦ οὐκ ἐξεκενώθη · πίονται πάντες οἱ ἁμαρτωλοὶ τῆς γῆς. » Τὴν χαλεπωτέραν τιμωρίαν τρυγίαν ἐκάλεσεν. Ἐγὼ μὲν , φησὶ, τὸ διειδέστερον ἔπιον, τοῦτ᾽ ἔστιν, ἐλάττοσιν ὑπεβλήθην κακοῖς· αὐτὴν δὲ τὴν ὑποσταθμὴν Βαβυλώνιοι πίονται, ἀντὶ τοῦ, χαλεπώτερα ὧν εἰργάσαντο πείσονται · ἐγὼ μὲν γὰρ ἑβδομήκοντα ἔτη δουλεύσας τῆς ἐπανόδου τετύχηκα, ἐκεῖνοι δὲ διηνεκεῖ δουλείᾳ παραδοθήσονται. . « Ἐγὼ δὲ ἀγαλλιάσομαι εἰς τὸν αἰῶνα, ψαλῶ τῷ Θεῷ Ἰακώβ. » Ωσπερ γὰρ ἡμῶν πιόντων ἐκεῖνοι τοῖς ἡμετέροις κακοῖς ἐπετώθαζον· οὕτως ἡμεῖς τὴν ἐκείνων τιμωρίαν ὁρῶντες, τῷ Θεῷ τὴν ὑμνῳδίαν προσοίσομεν· οὐκ ἐκείνοις ἐπεμβαίνοντες, ἀλλ᾽ εὐγνώμονες περὶ τὰς εὐεργεσίας γενόμενοι.
« Hoti oute ex exodōn, oute apo dysmōn, oute apo erēmōn oreōn. Hoti ho Theos kritēs estin. » Exodous tas anatolas eirēken; houtō de kai hē pemptē ekdosis; erēma de orē, ta boreia kai ta notia tmēmata. Tauta gar di᾽ akran psychrotēta kai thermotēta aoikēta memenēke pantelōs. Didaskei toinyn, hoti tōn adynatōn esti tou Theou tēn krisin diaphygein. Kan gar ta eǭa katalabę̄ , kan ta hesperia, kan eis ta notia, kan eis ta boreia peirathę̄ diadranai, tę̄ theią hypokeitai psēphǭ. Eita didaskei tas tou biou metabolas, gnōmę̄ Theou ginomenas. ( • Touton tapeinoi, kai touton hypsoi. "Hoti potērion en cheiri Kyriou oinou akratou plēres kerasmatos, kai eklinen ek toutou eis touto. » Peri de tou potēriou kai hē tou thespesiou Hieremiou prophēteia didaskei. Keleuetai gar hypo tou tōn holōn Theou touto labein, kai potisai tēn Hierousalēm, kai tous archontas, kai ta homora ethnē. Oinon de tēn timōrian kalei, hōs tę̄ methę̄ paraplēsiōs aphairoumenēn tēn dynamin, kai tas tōn moriōn dialyousan harmonias. Legei toinyn ho prophētikos logos, hoti pote men hēmin, pote de ekeinois ho dikaios kritēs prospherei tēn timōrian ; kai nyn men touton hypsoi, ekeinon de tapeinoi, kai palin to hypsos metatithēsin eis heterous, kai symphoras enallattei, kai euēmerias metaballei. Tauta de ouch haplōs hoi en Babylōni doryalōtoi edidaskonto legein, alla so propaideuomenoi de kai tēn Babylōniōn douleian, kai tēn oikeian eleutherian. Ouk eis makran gar ho Kyros ekeinōn men tēn dynamin katelyse, toutois de tēn proteran eleutherian apedōke. « Plēn de ho trygias autou ouk exekenōthē ; piontai pantes hoi hamartōloi tēs gēs. » Tēn chalepōteran timōrian trygian ekalesen. Egō men , phēsi, to dieidesteron epion, tout᾽ estin, elattosin hypeblēthēn kakois; autēn de tēn hypostathmēn Babylōnioi piontai, anti tou, chalepōtera hōn eirgasanto peisontai ; egō men gar hebdomēkonta etē douleusas tēs epanodou tetychēka, ekeinoi de diēnekei douleią paradothēsontai. . « Egō de agalliasomai eis ton aiōna, psalō tǭ Theǭ Iakōb. » Ōsper gar hēmōn piontōn ekeinoi tois hēmeterois kakois epetōthazon; houtōs hēmeis tēn ekeinōn timōrian horōntes, tǭ Theǭ tēn hymnǭdian prosoisomen; ouk ekeinois epembainontes, all᾽ eugnōmones peri tas euergesias genomenoi.
"For neither from the outgoings, nor from the west, nor from the desert mountains; for God is the judge." He called the east "the outgoings"; so too the fifth edition. The desert mountains are the northern and southern regions; for these have remained wholly uninhabited because of extreme cold and heat. He teaches, then, that it is impossible to escape God's judgment. For whether one reaches the east or the west, or tries to run off to the south or the north, he is subject to the divine verdict. Then he teaches that the changes of life happen by God's will: "This one he humbles, and this one he exalts. For a cup is in the hand of the Lord, full of unmixed wine, of mixture, and he tipped it from this to that." The prophecy of the inspired Jeremiah too teaches about the cup. For he is ordered by the God of all to take it and give Jerusalem, its rulers, and the neighboring nations to drink. He calls punishment "wine," since, like drunkenness, it takes away strength and loosens the joints of the limbs. The prophetic word says, then, that the just judge brings punishment now to us, now to them; that now he exalts this one and humbles that one, and again transfers the height to others, alternates misfortunes, and changes prosperity. The captives in Babylon were not taught to say these things idly, but as being instructed beforehand about both the Babylonians' slavery and their own freedom. For not long after, Cyrus destroyed the power of those and restored to these their former freedom. "But its dregs were not emptied; all the sinners of the earth will drink." He called the harder punishment "dregs." "I drank the clearer part," he says, "that is, I was subjected to lesser evils; but the Babylonians will drink the very sediment"; that is, "they will suffer worse than they did. For I, having been a slave seventy years, obtained the return; but they will be handed over to perpetual slavery." "But I will rejoice forever; I will sing to the God of Jacob." "For as, when we drank, they jeered at our evils, so we, seeing their punishment, will offer hymnody to God; not trampling on them, but being grateful for the benefits."
74.11PG 80 80:1471
« Καὶ πάντα τὰ κέρατα τῶν ἁμαρτωλῶν συνθλάσω, καὶ ὑψωθήσεται τὸ κέρας τοῦ δικαίου. • Διὰ τούτων δὲ τῶν λόγων προεδιδάχθησαν, ὡς καὶ τοὺς ἐπιστρατεύσαντας αὐτοῖς μετὰ τὴν ἐπάνοδον καταλύσουσι πολεμίους. Διά τοι τοῦτο καὶ « πάντα εἶπε τὰ κέρατα τῶν ἁμαρτωλῶν, » ἐπειδὴ ἐκ διαφόρων συλλεγέντες τῶν ἐθνῶν, τὸν κατ᾿ αὐτῶν ἀνεδέξαντο πόλεμον. Μέμνηται δὲ τούτων καὶ ἡ τοῦ Ἰεζεκιὴλ προφητεία, καὶ μέντοι καὶ ἡ τοῦ Μιχαίου, καὶ ἡ τοῦ Ζαχαρίου· ὧν καταλυθέντων λαμπροὶ ἐγένοντο καὶ περίβλεπτοι, ἅτε δὴ τοιαύτην κατορθώσαντες νίκην. Κέρας δὲ δικαίου τὸ εὐσεβὲς ἐκάλεσε φρόνημα. Εἰ δὲ τις τὸν Ζοροβάβελ νοῆσαι βουληθείη, τὸν ἐνταῦθα καλούμενον δίκαιον, ᾧ χρησάμενος ὁ Θεὸς ὑπουργῷ τὴν νίκην ἐκείνην εἰργάσατο, τῆς ἀληθείας οὐχ ἁμαρτήσεται.
« Kai panta ta kerata tōn hamartōlōn synthlasō, kai hypsōthēsetai to keras tou dikaiou. • Dia toutōn de tōn logōn proedidachthēsan, hōs kai tous epistrateusantas autois meta tēn epanodon katalysousi polemious. Dia toi touto kai « panta eipe ta kerata tōn hamartōlōn, » epeidē ek diaphorōn syllegentes tōn ethnōn, ton kat᾿ autōn anedexanto polemon. Memnētai de toutōn kai hē tou Iezekiēl prophēteia, kai mentoi kai hē tou Michaiou, kai hē tou Zachariou; hōn katalythentōn lamproi egenonto kai peribleptoi, hate dē toiautēn katorthōsantes nikēn. Keras de dikaiou to eusebes ekalese phronēma. Ei de tis ton Zorobabel noēsai boulētheiē, ton entautha kaloumenon dikaion, hǭ chrēsamenos ho Theos hypourgǭ tēn nikēn ekeinēn eirgasato, tēs alētheias ouch hamartēsetai.
"And I will break all the horns of the sinners, and the horn of the righteous will be exalted." By these words they were taught beforehand that after the return they would also destroy the enemies who made war on them. For this reason he said "all the horns of the sinners," since, gathered from various nations, they took up the war against them. The prophecy of Ezekiel mentions these, and those of Micah and Zechariah; when these were destroyed, the people became bright and renowned, having won such a victory. He called the pious mind "the horn of the righteous." And if someone wishes to understand the one here called righteous as Zerubbabel, whom God used as his minister to win that victory, he will not miss the truth.
Chapter 75
75.1PG 80 80:1471
« Εἰς τὸ τέλος, ἐν ὕμνοις, ψαλμὸς τῷ ᾿Ασάφ, ᾠδὴ πρὸς τὸν Ἀσσύριον. » Τὴν τοῦ Ασσυρίου προσθήκην οὐχ εὗρον ἐν τῷ Ἑξαπλῷ, ἀλλ' ἐν ἐνίοις ἀντιγράφοις. Ταύτην μέντοι ἔχει τὴν ὑπόθεσιν ὁ ψαλμός· τὰ γὰρ κατὰ τὸν Σενναχηρεὶμ προθεσπίζει, καὶ τὴν ἐπενεχθεῖσαν τῇ στρατιᾷ τιμωρίαν.
« Eis to telos, en hymnois, psalmos tǭ ᾿Asaph, ǭdē pros ton Assyrion. » Tēn tou Assyriou prosthēkēn ouch heuron en tǭ Hexaplǭ, all' en eniois antigraphois. Tautēn mentoi echei tēn hypothesin ho psalmos; ta gar kata ton Sennachēreim prothespizei, kai tēn epenechtheisan tę̄ stratią timōrian.
"To the end; among hymns; a psalm of Asaph; an ode to the Assyrian." The addition "the Assyrian" I did not find in the Hexapla, but in some copies. Yet the psalm has this subject; for it foretells the events of Sennacherib's time and the punishment brought on his army.
75.2PG 80 80:1471
« Γνωστὸς ἐν τῇ Ἰουδαίᾳ ὁ Θεὸς, ἐν τῷ Ἰσραὴλ μέγα τὸ ὄνομα αὐτοῦ. » Ἐν μιᾷ γὰρ νυκτὶ τῶν τοσούτων μυριάδων δι᾿ ἀγγέλου τὴν θανατηφόρον δεξαμένων πληγήν, δῆλος ἐγένετο πᾶσιν ὁ τῶν ὅλων Θεὸς, ἄγαν τοῦ Ἰσραὴλ προμηθούμενος, καὶ ἐν τῇ Ἰουδαίᾳ τὴν οἰκείαν ποιησάμενος ἐπιφάνειαν.
« Gnōstos en tę̄ Ioudaią ho Theos, en tǭ Israēl mega to onoma autou. » En mią gar nykti tōn tosoutōn myriadōn di᾿ angelou tēn thanatēphoron dexamenōn plēgēn, dēlos egeneto pasin ho tōn holōn Theos, agan tou Israēl promēthoumenos, kai en tę̄ Ioudaią tēn oikeian poiēsamenos epiphaneian.
"God is known in Judea; his name is great in Israel." For when so many tens of thousands received the deadly blow through an angel in one night, the God of all became plain to all, taking great forethought for Israel and making his own appearance in Judea.
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« Καὶ ἐγενήθη ἐν εἰρήνῃ ὁ τόπος αὐτοῦ, καὶ τὸ κατοικητήριον αὐτοῦ ἐν Σιών. » Τοῦ γὰρ πλήθους ἀναιρεθέντος, οἱ ὑπολειφθέντες διέδρασαν, ἄγγελοι τῆς θείας γεγενημένοι δυνάμεως. Τούτου χάριν σὺν τοῖς ἄλλοις οὐκ ἀνῃρέθησαν. Ἐντεῦθεν ἡ πόλις τῆς εἰρήνης ἀπήλαυσε, καὶ ὑπέλαβον ἅπαντες, ὡς ὁ ἀληθῶς ἐν τῇ Σιὼν κατοικεῖν ηὐδόκησεν ὁ Θεός. Εἶτα διδάσκει, πῶς γνωστός ἐστιν ἐν τῇ Ἰουδαίᾳ ὁ Θεός.
« Kai egenēthē en eirēnę̄ ho topos autou, kai to katoikētērion autou en Siōn. » Tou gar plēthous anairethentos, hoi hypoleiphthentes diedrasan, angeloi tēs theias gegenēmenoi dynameōs. Toutou charin syn tois allois ouk anę̄rethēsan. Enteuthen hē polis tēs eirēnēs apēlause, kai hypelabon hapantes, hōs ho alēthōs en tę̄ Siōn katoikein ēudokēsen ho Theos. Eita didaskei, pōs gnōstos estin en tę̄ Ioudaią ho Theos.
"And his place came to be in peace, and his dwelling in Zion." For when the multitude had been killed, those left over ran off, having become messengers of the divine power; for this reason they were not killed with the others. From then on the city enjoyed peace, and all supposed that God had truly been pleased to dwell in Zion. Then he teaches how God is known in Judea.
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« Ἐκεῖ συνέτριψε τὰ κράτη τῶν τόξων, ὅπλον, καὶ ῥομφαίαν, καὶ πόλεμον. » Πρὸ τῶν τῆς πόλεως, φησὶ, περιβόλων, ὁπλίτας κατὰ ταὐτὸν, καὶ τοξότας, καὶ πελταστὰς ἀνελὼν, ἄχρηστα παντελῶς τὰ τούτων ἀπέφηνεν ὅπλα.
« Ekei synetripse ta kratē tōn toxōn, hoplon, kai rhomphaian, kai polemon. » Pro tōn tēs poleōs, phēsi, peribolōn, hoplitas kata tauton, kai toxotas, kai peltastas anelōn, achrēsta pantelōs ta toutōn apephēnen hopla.
"There he broke the powers of the bows, shield and sword and war." "Before the walls of the city," he says, "killing heavy infantry, archers, and light infantry at the same time, he made their weapons wholly useless."
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Φωτίζεις σὺ θαυμαστῶς ἀπὸ ὀρέων αἰωνίων. » Ὁ δὲ Σύμμαχος οὕτως, Ἐπιφανὴς εἶ, ὑπερμεγέθης ἀπὸ ὀρέων θήρας. Ἐν γὰρ τοῖς ἡμετέροις ὄρεσι τῇ θήρᾳ τοῦ θανάτου τοὺς δυσμενεῖς παραδοὺς, ὑπερμεγέθης καὶ ἐπιφανὴς παρὰ πᾶσιν ἀνεδείχθης. Φωτίζεις γὰρ τῷ θαύματι τοὺς ἀγνοοῦντας, καὶ διδάσκεις ὅστις ὑπάρχεις.
Phōtizeis sy thaumastōs apo oreōn aiōniōn. » Ho de Symmachos houtōs, Epiphanēs ei, hypermegethēs apo oreōn thēras. En gar tois hēmeterois oresi tę̄ thērą tou thanatou tous dysmeneis paradous, hypermegethēs kai epiphanēs para pasin anedeichthēs. Phōtizeis gar tǭ thaumati tous agnoountas, kai didaskeis hostis hyparcheis.
"You give light wonderfully from the everlasting mountains." Symmachus has: "You are manifest, exceedingly great, from the mountains of the hunt." "For by handing the enemies over to the hunt of death on our mountains, you were shown exceedingly great and manifest to all. For you enlighten the ignorant by the miracle and teach who you are."
75.6PG 80 80:1473
· Ἐταράχθησαν πάντες οἱ ἀσύνετοι τῇ καρδίᾳ · ὕπνωσαν ὕπνον αὐτῶν, καὶ οὐχ εὗρον οὐδέν. • Μείζονι γὰρ φρονήματι χρησάμενοι κατὰ σοῦ, ἀθρόαν ὑπέμειναν ταραχὴν, διὰ τὴν τῆς ψυχῆς ἀφροσύνην, καὶ ἀδεῶς καθεύδειν ὑπολαβόντες, τῆς ἐλπίδος ἐψεύσθησαν. Τὸν γὰρ ὕπνον θάνατος διεδέξατο. Τοῦτο καὶ ἡ ἱστορία διδάσκει, ὅτι ἀναστάντες εὗρον ἅπαντα τὰ σώματα νεκρά. « Πάντες οἱ ἄνδρες τοῦ πλούτου ταῖς χερσὶν αὑτῶν. » Ὁ δὲ Σύμμαχος οὕτως· Πάντες οἱ ἄνδρες οἱ ἰσχυροὶ τὰς χεῖρας αὐτῶν. Οὐδὲν αὐτοὺς, φησὶν, ὤνησε τῶν χειρῶν ἡ ῥώμη, δι' ἧς τὸν ἁπάντων ἁρπάσειν προσεδόκησαν πλοῦτον. Καὶ διδάσκων τί δήποτε οὐδὲν ἐντεῦθεν ἀπώναντο, ἐπήγαγεν·
; Etarachthēsan pantes hoi asynetoi tę̄ kardią ; hypnōsan hypnon autōn, kai ouch heuron ouden. • Meizoni gar phronēmati chrēsamenoi kata sou, athroan hypemeinan tarachēn, dia tēn tēs psychēs aphrosynēn, kai adeōs katheudein hypolabontes, tēs elpidos epseusthēsan. Ton gar hypnon thanatos diedexato. Touto kai hē historia didaskei, hoti anastantes heuron hapanta ta sōmata nekra. « Pantes hoi andres tou ploutou tais chersin hautōn. » Ho de Symmachos houtōs; Pantes hoi andres hoi ischyroi tas cheiras autōn. Ouden autous, phēsin, ōnēse tōn cheirōn hē rhōmē, di' hēs ton hapantōn harpasein prosedokēsan plouton. Kai didaskōn ti dēpote ouden enteuthen apōnanto, epēgagen;
"All the senseless in heart were troubled; they slept their sleep and found nothing." "For, having thought too highly of themselves against you, they suffered sudden confusion because of the folly of their souls; and supposing they could sleep without fear, they were cheated of their hope. For death took the place of sleep." The history too teaches this: that when they rose, they found all the bodies dead. "All the men of wealth, in their hands." Symmachus has: "All the strong men, their hands." "The strength of their hands, by which they expected to seize the wealth of all, did them no good at all." And teaching why they gained nothing from it, he added:
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« ᾿Απὸ ἐπιτιμήσεώς σου, ὁ Θεὸς Ἰακώβ, ἐνύσταξαν οἱ ἐπιβεβηκότες τοῖς ἵπποις. » Ἔνευσας, φησὶ, καὶ παραχρῆμα κατέπεσον οἱ τὴν ἱππικὴν εἰδέναι ἀλαζονευόμενοι τέχνην. Διὰ δὲ τοῦ ἐνύσταξαν τὴν τοῦ θανάτου ἐδήλωσεν εὐκολίαν. Καθάπερ γὰρ ὁ νυστάζων ῥᾳδίως ἐθελήσας " καθεύδει, οὕτως ἐκεῖνοι σύντομον ἐδέξαντο τοῦ βίου τὸ πέρας.
« ᾿Apo epitimēseōs sou, ho Theos Iakōb, enystaxan hoi epibebēkotes tois hippois. » Eneusas, phēsi, kai parachrēma katepeson hoi tēn hippikēn eidenai alazoneuomenoi technēn. Dia de tou enystaxan tēn tou thanatou edēlōsen eukolian. Kathaper gar ho nystazōn rhądiōs ethelēsas " katheudei, houtōs ekeinoi syntomon edexanto tou biou to peras.
"At your rebuke, O God of Jacob, those who rode on horses dozed." "You nodded," he says, "and at once those who boasted of knowing the horseman's art fell." By "dozed" he showed the ease of their death. For as one who dozes easily falls asleep when he wishes, so they received a swift end of life.
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« Σὺ φοβερὸς εἶ, καὶ τίς ἀντιστήσεταί σοι ; » Τίς γὰρ ἱκανὸς ἀντιστῆναί σοι, καὶ διαφυγεῖν τὴν ἐπαγομένην παρὰ σοῦ τιμωρίαν; « ᾿Απὸ τότε ἡ ὀργή σου. » Εὐθὺς τῆς βλασφημίας ἀκούσας, ἠδύνασο τοὺς ἀλιτηρίους κολάσαι, ἀλλ᾿ ἐμακροθύμησας προσμένων τὴν μεταβολήν.
« Sy phoberos ei, kai tis antistēsetai soi ? » Tis gar hikanos antistēnai soi, kai diaphygein tēn epagomenēn para sou timōrian? « ᾿Apo tote hē orgē sou. » Euthys tēs blasphēmias akousas, ēdynaso tous alitērious kolasai, all᾿ emakrothymēsas prosmenōn tēn metabolēn.
"You are fearful, and who will stand against you?" "For who is able to stand against you and escape the punishment you bring?" "From then is your anger." "As soon as you heard the blasphemy you could have punished the wicked, but you were patient, waiting for a change."
75.9PG 80 80:1475
« Ἐκ τοῦ οὐρανοῦ ἠκούτισας κρίσιν. » "Ανωθεν, φησὶν, ἐκφέρεις τὰς ψήφους καθ' ὧν ἐθέλεις. Τὸ μέντοι « ἠκούτισας ", » ἀκουστὴν ποιήσεις ὁ Σύμμαχος εἴρηκεν. « Γῆ ἐφοβήθη, καὶ ἡσύχασεν, ἐν τῷ ἀναστῆναι εἰς κρίσιν τὸν Θεὸν, τοῦ σῶσαι πάντας τοὺς πραεῖς τῆς γῆς. » Δέους, φησὶν, ἐπλήσθησαν ἅπαντες, καὶ τῆς καθ' ἡμῶν ἐπαύσαντο προσβολῆς, θεασάμενοί σε καθάπερ τινὰ δικαστὴν, κατ᾿ ἐκείνων μὲν ἐξενεγκόντα τὴν ψῆφον, τοὺς δὲ ὀρθοῖς λογισμοῖς χρησαμένους, καὶ τὴν σὴν βοήθειαν ἀπαγγείλαντας, τῆς σωτηρίας τετυχηκότας.
« Ek tou ouranou ēkoutisas krisin. » "Anōthen, phēsin, ekphereis tas psēphous kath' hōn etheleis. To mentoi « ēkoutisas ", » akoustēn poiēseis ho Symmachos eirēken. « Gē ephobēthē, kai hēsychasen, en tǭ anastēnai eis krisin ton Theon, tou sōsai pantas tous praeis tēs gēs. » Deous, phēsin, eplēsthēsan hapantes, kai tēs kath' hēmōn epausanto prosbolēs, theasamenoi se kathaper tina dikastēn, kat᾿ ekeinōn men exenenkonta tēn psēphon, tous de orthois logismois chrēsamenous, kai tēn sēn boētheian apangeilantas, tēs sōtērias tetychēkotas.
"From heaven you made judgment heard." "From above," he says, "you bring verdicts against whom you will." For "you made heard" Symmachus said "you will make audible." "The earth feared and was still, when God arose to judgment, to save all the meek of the earth." "All were filled with fear and ceased their attack on us, seeing you, like a judge, bring your verdict against them, while those who used right reasoning and proclaimed your help obtained salvation."
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« Ὅτι ἐνθύμιον ἀνθρώπου ἐξομολογήσεταί σοι, καὶ ἐγκατάλειμμα ἐνθυμίου ἑορτάσει σοι. » Τούτων ἀπολαύσαντες τῶν ἀγαθῶν, εἰς ὑμνῳδίαν ἀφιεροῦμεν τοὺς λογισμοὺς, οὐδὲ βραχὺ αὐτῶν μόριον εἰς ἑτέραν ἀσχολοῦντες φροντίδα.
« Hoti enthymion anthrōpou exomologēsetai soi, kai enkataleimma enthymiou heortasei soi. » Toutōn apolausantes tōn agathōn, eis hymnǭdian aphieroumen tous logismous, oude brachy autōn morion eis heteran ascholountes phrontida.
"For the thought of man will confess you, and the remnant of thought will keep festival to you." "Having enjoyed these good things, we dedicate our thoughts to hymnody, not spending even a small part of them on any other concern."
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« Εὔξασθε, καὶ ἀπόδοτε Κυρίῳ τῷ Θεῷ ἡμῶν. • ᾿Αλλήλοις ἐγκελεύονται καὶ ὑποσχέσθαι δῶρα, καὶ πληρῶσαι τὰς ὑποσχέσεις. Αἰσχρὸν γὰρ καὶ ἀγνωμοσύνης μεστὸν, τοὺς μὲν ὁμόρους ἅπαντας τοῦτο δράσαι διὰ τὸ δέος, τοὺς δὲ τῆς εὐεργεσίας τετυχηκότας ἀχαριστίᾳ νοσῆσαι. Τοῦτο γὰρ διὰ τῶν ἐπαγομένων ἐδήλωσε. • Πάντες οἱ κύκλῳ αὐτοῦ οἴσουσι δῶρα τῷ φοβερῷ, καὶ ἀφαιρουμένῳ πνεύματα ἀρχόντων, φοβερῷ παρὰ τοῖς βασιλεῦσι τῆς γῆς. • Κομιοῦσι δὲ τὰ δῶρα, ὑπὸ τῶν γεγενημένων ἐκδειματωθέντες θαυμάτων, καὶ διὰ τῶν πραγμάτων μεμαθηκότες, ὡς οὗτος ἀληθῶς ὑπάρχει Θεὸς, ὁ καὶ τοῖς δυναστεύουσι, καὶ τῆς γῆς βασιλεύειν ὑπειληφόσι, θάνατον ἐπάγων.
« Euxasthe, kai apodote Kyriǭ tǭ Theǭ hēmōn. • ᾿Allēlois enkeleuontai kai hyposchesthai dōra, kai plērōsai tas hyposcheseis. Aischron gar kai agnōmosynēs meston, tous men homorous hapantas touto drasai dia to deos, tous de tēs euergesias tetychēkotas acharistią nosēsai. Touto gar dia tōn epagomenōn edēlōse. • Pantes hoi kyklǭ autou oisousi dōra tǭ phoberǭ, kai aphairoumenǭ pneumata archontōn, phoberǭ para tois basileusi tēs gēs. • Komiousi de ta dōra, hypo tōn gegenēmenōn ekdeimatōthentes thaumatōn, kai dia tōn pragmatōn memathēkotes, hōs houtos alēthōs hyparchei Theos, ho kai tois dynasteuousi, kai tēs gēs basileuein hypeilēphosi, thanaton epagōn.
"Vow, and pay to the Lord our God." They urge one another both to promise gifts and to fulfill the promises. For it is shameful and full of ingratitude that all the neighbors should do this out of fear, while those who received the benefit should suffer from ingratitude. He showed this by what follows: "All who are around him will bring gifts to him who is fearful and who takes away the spirits of rulers, fearful among the kings of the earth." "They will bring the gifts, terrified by the miracles that happened, and having learned from the facts that this is truly God, who brings death even on the powerful and on those who thought they were kings of the earth."
Chapter 76
76.1PG 80 80:1475
« Εἰς τὸ τέλος, ὑπὲρ Ἰδιθούμ, ψαλμὸς τῷ Ἀσάφ . » Ὁ δὲ Σύμμαχος, διὰ Ἰδιθούμ. Χορὸν δὲ καὶ αὐτὸς ἐπεπίστευτο τὸν Θεὸν ἀνυμνούντων · τοῦτον τοίνυν ὁ ᾿Ασάφ, ἢ αὐτὸς εἰρηκὼς, ἢ τῇ τοῦ Δαβὶδ ὑπουργῶν προφητείᾳ. ᾿Αποφήνασθαι γὰρ περὶ τῶν ἀμφιβαλλομένων οὐκ ἀκίνδυνον. Προλέγει δὲ τῶν ἐν Βαβυλῶνι δουλεύειν ἠναγκασμένων Ἰσραηλιτῶν, καὶ τὰς τῶν λογισμῶν διχονοίας, καὶ τὰς ἐντεῦθεν φυομένας ὀδύνας. Διδάσκει δὲ καὶ ποίαν αὐτοὺς προσήκει τῷ Θεῷ προσενεγκεῖν προσευχὴν. τὴν τῶν κακῶν αἰτοῦντας ἀπαλλαγήν. Ἐσχημάτισε δὲ τὸν ψαλμὸν, ὡς μετὰ τὴν ἐπάνοδον ταῦτα αὐτὰ διηγουμένων, καὶ τὸν Θεὸν ἀνυμνούντων.
« Eis to telos, hyper Idithoum, psalmos tǭ Asaph . » Ho de Symmachos, dia Idithoum. Choron de kai autos epepisteuto ton Theon anymnountōn ; touton toinyn ho ᾿Asaph, ē autos eirēkōs, ē tę̄ tou Dabid hypourgōn prophēteią. ᾿Apophēnasthai gar peri tōn amphiballomenōn ouk akindynon. Prolegei de tōn en Babylōni douleuein ēnankasmenōn Israēlitōn, kai tas tōn logismōn dichonoias, kai tas enteuthen phyomenas odynas. Didaskei de kai poian autous prosēkei tǭ Theǭ prosenenkein proseuchēn. tēn tōn kakōn aitountas apallagēn. Eschēmatise de ton psalmon, hōs meta tēn epanodon tauta auta diēgoumenōn, kai ton Theon anymnountōn.
"To the end; for Jeduthun; a psalm of Asaph." Symmachus has "through Jeduthun." He too had been entrusted with a choir of those hymning God; so Asaph, either speaking it himself or serving the prophecy of David, [gave] this psalm [to him]; for it is not without danger to pronounce on what is doubtful. It foretells the divided thoughts of the Israelites forced to serve in Babylon and the pains that grew from them. It teaches too what prayer they ought to offer God, asking deliverance from the evils. He framed the psalm as if they were recounting these things after the return and hymning God.
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« Φωνῇ μου πρὸς Κύριον ἐκέκραξα, φωνῇ μου πρὸς τὸν Θεὸν, καὶ προσέσχε μοι. » Σπουδαίως, φησὶ, τὴν προσευχὴν προσενήνοχα, καὶ συντόμως τὴν αἴτησιν ἔλαβον. Εἶτα τὸν τούτων διδάσκει καιρόν.
« Phōnę̄ mou pros Kyrion ekekraxa, phōnę̄ mou pros ton Theon, kai prosesche moi. » Spoudaiōs, phēsi, tēn proseuchēn prosenēnocha, kai syntomōs tēn aitēsin elabon. Eita ton toutōn didaskei kairon.
"With my voice I cried to the Lord, with my voice to God, and he attended to me." "I offered the prayer earnestly," he says, "and received the request quickly." Then he teaches the time of these things.
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« Ἐν ἡμέρᾳ θλίψεώς μου τὸν Θεὸν ἐξεζήτησα.» Ὀδύναις γὰρ βαλλόμενος ἐπιμελῶς τὴν θείαν ἐπικουρίαν ἐξεζήτησα· τὸ γὰρ ἐξεζήτησα τὴν σπουδαίαν αἰνίττεται προσευχήν. Ἔπειτα δείκνυσι τῆς ἱκετείας τὸν τρόπον. « Ταῖς χερσί μου νυκτὸς ἐναντίον αὐτοῦ, καὶ οὐκ ἠπατήθην. » Ὁ δὲ Σύμμαχος οὕτως · Ἡ χείρ μου νυκτὸς ἐκτέταται διηνεκῶς. Νύκτωρ ἡσυχίαν ἄγων τὰς χεῖρας ἐξέτεινον, τυχεῖν φιλανθρωπίας ἀντιβολῶν, καὶ οὐ διἡμαρτον τῆς ἐλπίδος. Τοῦτο γὰρ σημαίνει τὸ, « Οὐκ ἡπατήθην, » ἀντὶ τοῦ, Οὐ μάτην ἠγρύπνησα, ἀλλ' ἐδρεψάμην τῆς εὐχῆς τὸν καρπόν. • ᾿Απηνήνατο παρακληθῆναι ἡ ψυχή μου. Ἐμνήσθην τοῦ Θεοῦ, καὶ εὐφράνθην. » Πᾶσαν μὲν ἀπεσεισάμην παραψυχῆς ἀφορμὴν, ψυχαγωγίαν δὲ μόνην εἶχον τοῦ Θεοῦ τὴν μνήμην. « Ἠδολέσχησα, καὶ ὠλιγοψύχησε τὸ πνεῦμά μου. » Ὁ δὲ Σύμμαχος οὕτως · Διελάλουν ἐμαυτῷ, καὶ ἐλειποθύμουν. Συνεχῶς ἐμαυτῷ προσδιαλεγόμενος, καὶ τὰ συνέχοντά με κακὰ λογιζόμενος, ἀπηγόρευον τὴν τούτων ἀπαλλαγὴν, καὶ πικρὰς ἐδεχόμην τῆς ἀθυμίας τὰς ἀκίδας.
« En hēmerą thlipseōs mou ton Theon exezētēsa.» Odynais gar ballomenos epimelōs tēn theian epikourian exezētēsa; to gar exezētēsa tēn spoudaian ainittetai proseuchēn. Epeita deiknysi tēs hiketeias ton tropon. « Tais chersi mou nyktos enantion autou, kai ouk ēpatēthēn. » Ho de Symmachos houtōs ; Hē cheir mou nyktos ektetatai diēnekōs. Nyktōr hēsychian agōn tas cheiras exeteinon, tychein philanthrōpias antibolōn, kai ou diēmarton tēs elpidos. Touto gar sēmainei to, « Ouk hēpatēthēn, » anti tou, Ou matēn ēgrypnēsa, all' edrepsamēn tēs euchēs ton karpon. • ᾿Apēnēnato paraklēthēnai hē psychē mou. Emnēsthēn tou Theou, kai euphranthēn. » Pasan men apeseisamēn parapsychēs aphormēn, psychagōgian de monēn eichon tou Theou tēn mnēmēn. « Ēdoleschēsa, kai ōligopsychēse to pneuma mou. » Ho de Symmachos houtōs ; Dielaloun emautǭ, kai eleipothymoun. Synechōs emautǭ prosdialegomenos, kai ta synechonta me kaka logizomenos, apēgoreuon tēn toutōn apallagēn, kai pikras edechomēn tēs athymias tas akidas.
"In the day of my affliction I sought out God." "Struck by pains, I diligently sought out God's help"; for "I sought out" hints at earnest prayer. Then he shows the manner of the supplication: "With my hands by night before him, and I was not deceived." Symmachus has: "My hand is stretched out by night continually." "At night, in quiet, I stretched out my hands, begging to obtain love for humankind, and I did not fail in my hope." For "I was not deceived" means "I did not keep vigil in vain, but reaped the fruit of prayer." "My soul refused to be comforted. I remembered God and was glad." "I shook off every occasion of consolation, and had only the remembrance of God as comfort." "I mused, and my spirit grew faint." Symmachus has: "I talked to myself and fainted." "Continually talking to myself and reckoning the evils that held me, I despaired of release from them and received the bitter arrows of despondency."
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Προκατελάβοντο φυλακὰς οἱ ὀφθαλμοί μου . » Φυλακὰς καλεῖ τὰς τῆς νυκτὸς διαιρέσεις, καθ' ἃς οἱ φύλακες ἀλλήλοις τὴν φυλακὴν ἐγχειρίζουσι · δηλοῖ δὲ διὰ τούτων τὴν διὰ πάσης τῆς νυκτὸς ἀγρυπνίαν. · Ἐταράχθην, καὶ οὐκ ἐλάλησα. » Ταῦτα οἱ αὐτοὶ καὶ ἐν τῷ μα' ψαλμῷ” · Πρὸς ἐμαυτὸν ἡ ψυχή μου ἐταράχθη. » Οὐ γὰρ ἡνεσχόμην ἄλλοις τοὺς ἐμοὺς λογισμοὺς ἐκφῆναι.
Prokatelabonto phylakas hoi ophthalmoi mou . » Phylakas kalei tas tēs nyktos diaireseis, kath' has hoi phylakes allēlois tēn phylakēn encheirizousi ; dēloi de dia toutōn tēn dia pasēs tēs nyktos agrypnian. ; Etarachthēn, kai ouk elalēsa. » Tauta hoi autoi kai en tǭ ma' psalmǭ” ; Pros emauton hē psychē mou etarachthē. » Ou gar hēneschomēn allois tous emous logismous ekphēnai.
"My eyes anticipated the watches." He calls the divisions of the night "watches," in which the guards hand over the watch to one another; by this he shows sleeplessness through the whole night. "I was troubled and did not speak." The same people said this in the forty-first psalm too: "My soul was troubled within me." "For I could not bear to reveal my thoughts to others."
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« Διελογισάμην ἡμέρας ἀρχαίας · καὶ ἔτη αἰώνια ἐμνήσθην. Καὶ ἐμελέτησα. » Τῶν προτέρων σου, φησὶν, εὐεργεσιῶν ἀνενεούμην τὴν μνήμην, καὶ ἐνεθυμούμην, ὅσων παρὰ σοῦ τετυχήκασιν εὐεργεσιῶν οἱ ἡμέτεροι πρόγονοι · ὅπως τῆς Αἰγυπτίων δουλείας ἠλευθερώθησαν, ὅπως τὴν Ἐρυθρὰν διέβησαν θάλασσαν, ὅπως τὴν ἐπηγγελμένην τοῖς πατράσιν ἀπέλαβον γῆν. « Νυκτὸς μετὰ τῆς καρδίας μου ἠδολέσχουν, καὶ ἔσκαλλε τὸ πνεῦμά μου. » Τὸ δὲ ἔσκαλλεν, ὁ μὲν Θεοδοτίων, ἐξηρεύνησεν, ὁ δὲ ᾿Ακύλας, ἐσκάλευσεν εἴρηκε. Ταῦτα δὲ, φησὶ, νύκτωρ πρὸς ἐμαυτὸν διαλογιζόμενος, ἀνηρεύνων, τι δήποτε τῶν μὲν ἡμετέρων προγόνων τοσαύτην ἐποιήσατο πρόνοιαν, ἡμῶν δὲ κακοπραγούντων ὑπερορᾷ; Ἐλογιζόμην δὲ πρὸς τούτοις καὶ ταῦτα ·
« Dielogisamēn hēmeras archaias ; kai etē aiōnia emnēsthēn. Kai emeletēsa. » Tōn proterōn sou, phēsin, euergesiōn aneneoumēn tēn mnēmēn, kai enethymoumēn, hosōn para sou tetychēkasin euergesiōn hoi hēmeteroi progonoi ; hopōs tēs Aigyptiōn douleias ēleutherōthēsan, hopōs tēn Erythran diebēsan thalassan, hopōs tēn epēngelmenēn tois patrasin apelabon gēn. « Nyktos meta tēs kardias mou ēdoleschoun, kai eskalle to pneuma mou. » To de eskallen, ho men Theodotiōn, exēreunēsen, ho de ᾿Akylas, eskaleusen eirēke. Tauta de, phēsi, nyktōr pros emauton dialogizomenos, anēreunōn, ti dēpote tōn men hēmeterōn progonōn tosautēn epoiēsato pronoian, hēmōn de kakopragountōn hyperorą? Elogizomēn de pros toutois kai tauta ;
"I considered the days of old and remembered the everlasting years. And I meditated." "I renewed the memory of your former benefits," he says, "and pondered how many benefits our forefathers obtained from you: how they were freed from slavery to the Egyptians, how they crossed the Red Sea, how they received the land promised to the fathers." "By night I mused with my heart, and my spirit searched." For "searched" (literally "dug") Theodotion said "searched out," Aquila "stirred up." "Reasoning these things with myself at night," he says, "I searched why he took such care of our forefathers but overlooks us in our misfortunes." And I reasoned these things besides:
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« Μὴ εἰς τοὺς αἰῶνας ἀπώσεται Κύριος, καὶ οὐ προσθήσει τοῦ εὐδοκῆσαι ἔτι; Ἢ εἰς τέλος τὸ ἔλεος αὐτοῦ ἀποκόψει; » ῎Αρα μὴ παντελῶς τὰ καθ᾿ ἡμᾶς ἀπηγόρευσε, καὶ ἀλλοτρίους ἡμᾶς τῆς οἰκείας κηδεμονίας ἀπέφηνε; « Συνετέλεσε ῥῆμα ἀπὸ γενεᾶς εἰς γενεάν. » Ὁ δὲ Σύμμαχος οὕτως· Συνετέλεσε ῥῆσιν περὶ γενεᾶς ἑκάστης. Ἐδεδίειν δὲ καὶ τοῦτο, φησὶν, ὅτι ἄνωθεν τὰ καθ' ἑκάστην γενεὰν προγινώσκων, τοὺς καθ' ἑκάστην γενεὰν ὅρους ἐκφέρει.
« Mē eis tous aiōnas apōsetai Kyrios, kai ou prosthēsei tou eudokēsai eti? Ē eis telos to eleos autou apokopsei? » ᾿Ara mē pantelōs ta kath᾿ hēmas apēgoreuse, kai allotrious hēmas tēs oikeias kēdemonias apephēne? « Synetelese rhēma apo geneas eis genean. » Ho de Symmachos houtōs; Synetelese rhēsin peri geneas hekastēs. Edediein de kai touto, phēsin, hoti anōthen ta kath' hekastēn genean proginōskōn, tous kath' hekastēn genean horous ekpherei.
"Will the Lord cast off forever and never again be pleased? Or will he cut off his mercy to the end?" "Has he, then, utterly given up on us and made us strangers to his care?" "He has completed a word from generation to generation." Symmachus has: "He has completed a saying concerning each generation." "I feared this too," he says, "that, foreknowing from of old what concerns each generation, he sets the bounds for each generation."
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« Μὴ ἐπιλήσεται τοῦ οἰκτειρῆσαι ὁ Θεός; ή συνέξει ἐν τῇ ὀργῇ αὐτοῦ τοὺς οἰκτιρμοὺς αὐτοῦ; › ᾿Αλλὰ πάλιν ἐμαυτὸν ἐψυχαγώγουν λογιζόμενος, ὡς ὁ φιλοικτίρμων Θεὸς οὐκ ἀνέξεται οἷόν τινι λήθῃ τὰ καθ' ἡμᾶς παραδοῦναι, καὶ καθάπερ τινὶ τειχίῳ τῇ ὀργῇ κωλῦσαι τὰς τοῦ ἐλέου πηγάς.
« Mē epilēsetai tou oikteirēsai ho Theos? ē synexei en tę̄ orgę̄ autou tous oiktirmous autou? › ᾿Alla palin emauton epsychagōgoun logizomenos, hōs ho philoiktirmōn Theos ouk anexetai hoion tini lēthę̄ ta kath' hēmas paradounai, kai kathaper tini teichiǭ tę̄ orgę̄ kōlysai tas tou eleou pēgas.
"Will God forget to have pity? Or will he shut up his compassions in his anger?" "But again I comforted myself, reasoning that the compassionate God will not consent to consign us as it were to oblivion, and to block the springs of mercy with anger as with a wall."
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« Καὶ εἶπα, Νῦν ἠρξάμην, αὕτη ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ Ὑψίστου. Ἐγὼ, φησὶ, πρόξενος ἐγενόμην ἐμαυτῷ τῆς τοιαύτης μεταβολῆς· ἐγὼ διὰ τῆς ἁμαρτίας τὴν τιμωρίαν ἐγέννησα· ἀρχὴν τοίνυν ἔχω τῶν κακῶν. Νῦν ἠρξάμην παιδεύεσθαι ὑπὸ τῆς δεξιᾶς τοῦ Ὑψίστου, ἀντὶ τῶν προτέρων εὐεργεσιῶν τὰς εὐωνύμους τιμωρίας ἐπιφερούσης. Ἀλλοίωσιν γὰρ τῆς τοῦ Θεοῦ δεξιᾶς τὴν τιμωρίαν ἐκάλεσεν, ὡς τῆς δεξιᾶς τοῦ Ὑψίστου εἰωθυίας τὰ ἀγαθὰ χορηγεῖν. ᾿Αλλ᾽ οὐδὲ τούτοις ἠρκέσθην τοῖς λογισμοῖς. ᾿Ανέμνησα δὲ ἐμαυτὸν καὶ τῆς ἀγαθότητος τοῦ Δεσπότου. Τοῦτο γὰρ λέγει ·
« Kai eipa, Nyn ērxamēn, hautē hē alloiōsis tēs dexias tou Hypsistou. Egō, phēsi, proxenos egenomēn emautǭ tēs toiautēs metabolēs; egō dia tēs hamartias tēn timōrian egennēsa; archēn toinyn echō tōn kakōn. Nyn ērxamēn paideuesthai hypo tēs dexias tou Hypsistou, anti tōn proterōn euergesiōn tas euōnymous timōrias epipherousēs. Alloiōsin gar tēs tou Theou dexias tēn timōrian ekalesen, hōs tēs dexias tou Hypsistou eiōthuias ta agatha chorēgein. ᾿All᾽ oude toutois ērkesthēn tois logismois. ᾿Anemnēsa de emauton kai tēs agathotētos tou Despotou. Touto gar legei ;
"And I said, 'Now I have begun; this is the change of the right hand of the Most High.'" "I myself," he says, "caused such a change; I produced the punishment through sin. So I have the beginning of my evils. Now I have begun to be chastised by the right hand of the Most High, which brings punishments of the left hand instead of former benefits." For he called the punishment a change of God's right hand, since the right hand of the Most High is accustomed to supply good things. "But I was not content with these thoughts; I also reminded myself of the Master's goodness." For he says:
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Ἐμνήσθην τῶν ἔργων Κυρίου, ὅτι μνησθήσομαι ἀπὸ τῆς ἀρχῆς τῶν θαυμασίων σου. Καὶ μελετήσω ἐν πᾶσι τοῖς ἔργοις σου, καὶ ἐν τοῖς ἐπιτηδεύμασί σου ἀδολεσχήσω. » Πάντα γάρ σου τὰ ἐξ ἀρχῆς εἰς ἡμᾶς γεγενημένα θαυμάσια εἰς μέσον προθήσω, καὶ ἐν αὐτοῖς διηνεκῶς τὴν μελέτην ποιούμενος, τὰς χρηστοτέρας ἐλπίδας οὐκ ἀποῤῥίψω.
Emnēsthēn tōn ergōn Kyriou, hoti mnēsthēsomai apo tēs archēs tōn thaumasiōn sou. Kai meletēsō en pasi tois ergois sou, kai en tois epitēdeumasi sou adoleschēsō. » Panta gar sou ta ex archēs eis hēmas gegenēmena thaumasia eis meson prothēsō, kai en autois diēnekōs tēn meletēn poioumenos, tas chrēstoteras elpidas ouk aporrhipsō.
"I remembered the works of the Lord; for I will remember your wonders from the beginning. And I will meditate on all your works, and muse on your deeds." "For I will set before me all your wonders done for us from the beginning, and, meditating on them continually, I will not cast away better hopes."
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«Ὁ Θεὸς, ἐν τῷ ἁγίῳ ἡ ὁδός σου.» Ὁ Σύμμαχος οὕτως· Ὁ Θεὸς, ἐν ἁγιασμῷ ἡ ὁδός σου· ὁ δὲ ᾿Ακύλας, Ἐν ἡγιασμένῳ. "Αγιος εἶ, φησὶ, καὶ ἐν ἁγίῳ ἀναπαύῃ, καὶ ἐν τούτοις ἐνοικεῖς καὶ ἐμπεριπατεῖς. • Τίς Θεὸς μέγας, ὡς ὁ Θεὸς ἡμῶν; Σὺ εἶ, ὁ Θεὸς, ὁ ποιῶν θαυμάσια μόνος. » Πάντων ὑπερέχεις, Δέσποτα · μόνος γὰρ ἅπερ ἐθέλεις θαυματουργεῖς. • Ἐγνώρισας ἐν τοῖς λαοῖς τὴν δύναμίν σου. Ἐλυτρώσω ἐν τῷ βραχίονί σου τὸν λαόν σου, τοὺς υἱοὺς Ἰακὼβ καὶ Ἰωσήφ. » "Απασιν ἀνθρώποις τὸ σὸν δεδήλωκας κράτος, τῆς Αἰγυπτίων ἐλευθερώσας δουλείας τὸν χρηματίσαντά σου λαόν· οἱ πρόγονον μὲν ἔσχον τὸν Ἰακώβ, περιφανεῖς δὲ ἐκ τῆς τοῦ Ἰωσὴφ ἀπεφάνθησαν συγγενείας.
«Ho Theos, en tǭ hagiǭ hē hodos sou.» Ho Symmachos houtōs; Ho Theos, en hagiasmǭ hē hodos sou; ho de ᾿Akylas, En hēgiasmenǭ. "Agios ei, phēsi, kai en hagiǭ anapauę̄, kai en toutois enoikeis kai emperipateis. • Tis Theos megas, hōs ho Theos hēmōn? Sy ei, ho Theos, ho poiōn thaumasia monos. » Pantōn hyperecheis, Despota ; monos gar haper etheleis thaumatourgeis. • Egnōrisas en tois laois tēn dynamin sou. Elytrōsō en tǭ brachioni sou ton laon sou, tous huious Iakōb kai Iōsēph. » "Apasin anthrōpois to son dedēlōkas kratos, tēs Aigyptiōn eleutherōsas douleias ton chrēmatisanta sou laon; hoi progonon men eschon ton Iakōb, periphaneis de ek tēs tou Iōsēph apephanthēsan syngeneias.
"O God, your way is in the holy place." Symmachus has: "O God, your way is in holiness"; Aquila, "in what is sanctified." "You are holy," he says, "and you rest in what is holy, and dwell and walk in such." "What God is great like our God? You are the God who alone does wonders." "You surpass all, Master; for you alone work wonders as you will." "You made your power known among the peoples. You redeemed your people with your arm, the sons of Jacob and Joseph." "You have shown your might to all people, freeing from slavery to the Egyptians those who were named your people; they had Jacob as forefather and were made famous by their kinship with Joseph."
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« Εἴδοσάν σε ὕδατα ὁ Θεὸς, εἴδοσάν σε ὕδατα, καὶ ἐφοβήθησαν, ἐταράχθησαν ἄβυσσοι. Πλῆθος ἤχους ὑδάτων. » Διὰ πάντων, Δέσποτα, τὴν σὴν ἔδειξας δύναμιν. Αἰγυπτίους ἐμαστίγωσας, τὸν σὸν λαὸν ἠλευθέρωσας, ἐπεφάνης τῇ θαλάσσῃ, καὶ διῃρέθη τὸ πέλαγος, καὶ ἡ ῥοώδης ἑκατέρωθεν ἔστη φύσις. • Φωνὴν ἔδωκαν αἱ νεφέλαι· καὶ γὰρ τὰ βέλη σου διαπορεύονται. Φωνὴ τῆς βροντῆς σου ἐν τῷ τροχῷ. » Ὁ δὲ Σύμμαχος, Ἦχον ἔδωκεν αἰθήρ. Νότου γὰρ, ὡς φησὶν ἡ ἱστορία, βιαίου πνέοντος, διῃρέθη τὸ πέλαγος · τοῦ δὲ ἀέρος συστρεφομένου, καὶ τῶν νεφῶν συνισταμένων, ὁ ἄνεμος τίκτεται. Αἱ δὲ τιμωρίαι σου, φησὶ, δίκην βελῶν κατὰ τῶν πολεμίων ἐχώρουν· τῷ δὲ κτύπῳ τῆς βροντῆς τοὺς τῶν Αἰγυπτίων ἁρμάτων τροχούς συνεπόδισας. Τοῦτο δὲ καὶ ἡ ἱστορία διδάσκει· « Ἐγενήθη γὰρ ἐν τῇ φυλακῇ τῇ ἑωθινῇ, καὶ εἰσέβλεψε Κύριος εἰς τὴν παρεμβολὴν τῶν Αἰγυπτίων, καὶ συνέδησε τοὺς ἄξονας τῶν ἁρμάτων αὐτῶν, καὶ ἦγεν αὐτοὺς μετὰ βίας.» « Ἔφαναν αἱ ἀστραπαί σου τῇ οἰκουμένῃ.» Τῆς γὰρ θαυματουργίας τὸ φῶς δίκην ἀστραπῆς εἰς πᾶσαν τὴν οἰκουμένην διέδραμεν. « Ἐσαλεύθη καὶ ἔντρομος ἐγενήθη ἡ γῆ. » Δέους ἐπλήσθησαν ἅπαντες τὴν σὴν ἀκούσαντες δύναμιν. Τοῦτο καὶ Ῥαάβ ἡ πόρνη πρὸς τοὺς κατασκόπους ἔφη · « Ὁ φόβος ὑμῶν, καὶ ὁ τρόμος ὑμῶν, ἔπεσεν ἐφ᾿ ἡμᾶς· ἠκούσαμεν γὰρ, ὅπως καταδιεῖλε Κύριος ὁ Θεὸς ὑμῶν τὴν Ἐρυθρὰν θάλασσαν ἀπὸ προσώπου
« Eidosan se hydata ho Theos, eidosan se hydata, kai ephobēthēsan, etarachthēsan abyssoi. Plēthos ēchous hydatōn. » Dia pantōn, Despota, tēn sēn edeixas dynamin. Aigyptious emastigōsas, ton son laon ēleutherōsas, epephanēs tę̄ thalassę̄, kai dię̄rethē to pelagos, kai hē rhoōdēs hekaterōthen estē physis. • Phōnēn edōkan hai nephelai; kai gar ta belē sou diaporeuontai. Phōnē tēs brontēs sou en tǭ trochǭ. » Ho de Symmachos, Ēchon edōken aithēr. Notou gar, hōs phēsin hē historia, biaiou pneontos, dię̄rethē to pelagos ; tou de aeros systrephomenou, kai tōn nephōn synistamenōn, ho anemos tiktetai. Hai de timōriai sou, phēsi, dikēn belōn kata tōn polemiōn echōroun; tǭ de ktypǭ tēs brontēs tous tōn Aigyptiōn harmatōn trochous synepodisas. Touto de kai hē historia didaskei; « Egenēthē gar en tę̄ phylakę̄ tę̄ heōthinę̄, kai eiseblepse Kyrios eis tēn parembolēn tōn Aigyptiōn, kai synedēse tous axonas tōn harmatōn autōn, kai ēgen autous meta bias.» « Ephanan hai astrapai sou tę̄ oikoumenę̄.» Tēs gar thaumatourgias to phōs dikēn astrapēs eis pasan tēn oikoumenēn diedramen. « Esaleuthē kai entromos egenēthē hē gē. » Deous eplēsthēsan hapantes tēn sēn akousantes dynamin. Touto kai Rhaab hē pornē pros tous kataskopous ephē ; « Ho phobos hymōn, kai ho tromos hymōn, epesen eph᾿ hēmas; ēkousamen gar, hopōs katadieile Kyrios ho Theos hymōn tēn Erythran thalassan apo prosōpou
"The waters saw you, O God, the waters saw you and were afraid; the depths were troubled. A multitude of sounding waters." "Through everything, Master, you showed your power. You scourged the Egyptians, freed your people, appeared to the sea, and the deep was divided, and the flowing nature stood on either side." "The clouds gave voice; for indeed your arrows go forth. The voice of your thunder was in the wheel." Symmachus has: "The air gave sound." For, as the history says, when a violent south wind blew, the sea was divided; and when the air is whirled and the clouds gather, wind is born. "Your punishments," he says, "went against the enemies like arrows; and by the crash of the thunder you clogged the wheels of the Egyptians' chariots." The history too teaches this: "It happened in the morning watch, and the Lord looked into the camp of the Egyptians and bound the axles of their chariots, and drove them with violence." "Your lightnings shone on the world." "For the light of the miracle ran through the whole world like lightning." "The earth was shaken and trembled." "All were filled with fear hearing of your power." Rahab the harlot too said this to the spies: "The fear of you and the dread of you have fallen on us; for we heard how the Lord your God divided the Red Sea before you."
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« Ἐν τῇ θαλάσσῃ ἡ ὁδός σου, καὶ αἱ τρίβοι σου ἐν ὕδασι πολλοῖς, καὶ τὰ ἴχνη σου οὐ γνωσθήσονται. » Ῥάδιόν σοι καὶ θάλασσαν διατεμεῖν, καὶ ἐπὶ ὑδάτων ἐποχεῖσθαι πολλῶν, καὶ μηδὲ ἴχνος καταλιμπάνειν · ἀσώματον γὰρ ἔχεις τὴν φύσιν. Ταῦτα δὲ τοῖς ἄνω προστέθεικεν. ᾿Αοράτως γὰρ, φησὶν, ἡγούμενος τοῦ λαοῦ, οὐδὲ ἴχνος ἡμῖν τῆς σῆς πορείας ἔδειξας.
« En tę̄ thalassę̄ hē hodos sou, kai hai triboi sou en hydasi pollois, kai ta ichnē sou ou gnōsthēsontai. » Rhadion soi kai thalassan diatemein, kai epi hydatōn epocheisthai pollōn, kai mēde ichnos katalimpanein ; asōmaton gar echeis tēn physin. Tauta de tois anō prostetheiken. ᾿Aoratōs gar, phēsin, hēgoumenos tou laou, oude ichnos hēmin tēs sēs poreias edeixas.
"Your way was in the sea, and your paths in many waters, and your footprints will not be known." "It is easy for you both to cut through the sea and to ride on many waters and leave no footprint; for you have an incorporeal nature." He added this to what was said above: "For leading the people invisibly," he says, "you showed us no trace of your passage."
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« Ωδήγησας ὡς πρόβατα τὸν λαόν σου, ἐν χειρὶ Μωσῆ καὶ ᾿Ααρών. » Ἑκείνοις γὰρ χρώμενος ὑπουργοῖς, καὶ δι' ἐκείνων φθεγγόμενος, τὸν σὸν λαὸν ἐποδήγησας, καὶ τὸν σὸν ἐξεπαίδευσας νόμον. Τούτων δὲ ἁπάντων ἐποιήσαντο μνήμην, εἰς ἔλεον τὸν τῶν ὅλων Θεὸν διεγείροντες, καὶ παρακαλοῦντες τῆς αὐτῆς ἀπολαῦσαι κηδεμονίας.
« Ōdēgēsas hōs probata ton laon sou, en cheiri Mōsē kai ᾿Aarōn. » Hekeinois gar chrōmenos hypourgois, kai di' ekeinōn phthengomenos, ton son laon epodēgēsas, kai ton son exepaideusas nomon. Toutōn de hapantōn epoiēsanto mnēmēn, eis eleon ton tōn holōn Theon diegeirontes, kai parakalountes tēs autēs apolausai kēdemonias.
"You led your people like sheep by the hand of Moses and Aaron." "Using them as ministers and speaking through them, you guided your people and instructed them in your law." They made mention of all these things to rouse the God of all to mercy and to beg to enjoy the same care.
Chapter 77
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« Συνέσεως τῷ ᾿Ασάφ. » Τὸν παλαιὸν δεδωκὼς νόμον ὁ τῶν ὅλων Θεὸς τοῖς υἱοῖς Ἰσραὴλ, προσέταξε τοῦτον διηνεκῶς ἐκπαιδεύεσθαι, καὶ τὰ τέκνα διδάσκειν · καὶ μὲν δὴ καὶ τῶν ἑορτῶν τὰς αἰτίας, τοῖς ἐκγόνοις ὑποδεικνύναι, ὡς ἂν τὰς θείας εὐεργεσίας μανθάνοντες, εὐγνώμονες γένοιντο περὶ τὸν τὰ τοιαῦτα κεχαρισμένον. « Διδάξεις γὰρ αὐτὰ, φησὶ, τοὺς υἱούς σου, καὶ τοὺς υἱοὺς τῶν υἱῶν σου, καὶ φυλάξουσι τὰς ἐντολὰς Κυρίου τοῦ Θεοῦ, ἵνα εὖ αὐτοῖς γένηται. » Τοῦτο πεποίηκεν ἡ προφητική χάρις, καὶ διὰ τοῦ προκειμένου ψαλμοῦ· ἀναμιμνήσκει γὰρ τὸν λαὸν, καὶ τοὺς τούτων ἐκγόνους, τῶν τε ὑπὸ Θεοῦ γεγενημένων, καὶ τῶν παρασχεθέντων ἀγαθῶν, καὶ τῶν ταῦτα δεξαμένων τὴν ἀχάριστον γνώμην. « Προσέχετε, λαός μου, τὸν νόμον μου. » Ἐπιμελῶς ὑμᾶς ἀκοῦσαι τῶν λεγομένων παρεγγυῶ· οἷον γάρ τινα νόμον ὑμῖν τὴν προκειμένην προσφέρω παραίνεσιν. « Κλίνατε τὸ οὖς ὑμῶν εἰς τὰ ῥήματα τοῦ στόματός μου. » Προθύμως τῶν παρ᾿ ἐμοῦ λεγομένων ἀκούσατε.
« Syneseōs tǭ ᾿Asaph. » Ton palaion dedōkōs nomon ho tōn holōn Theos tois huiois Israēl, prosetaxe touton diēnekōs ekpaideuesthai, kai ta tekna didaskein ; kai men dē kai tōn heortōn tas aitias, tois ekgonois hypodeiknynai, hōs an tas theias euergesias manthanontes, eugnōmones genointo peri ton ta toiauta kecharismenon. « Didaxeis gar auta, phēsi, tous huious sou, kai tous huious tōn huiōn sou, kai phylaxousi tas entolas Kyriou tou Theou, hina eu autois genētai. » Touto pepoiēken hē prophētikē charis, kai dia tou prokeimenou psalmou; anamimnēskei gar ton laon, kai tous toutōn ekgonous, tōn te hypo Theou gegenēmenōn, kai tōn paraschethentōn agathōn, kai tōn tauta dexamenōn tēn achariston gnōmēn. « Prosechete, laos mou, ton nomon mou. » Epimelōs hymas akousai tōn legomenōn parengyō; hoion gar tina nomon hymin tēn prokeimenēn prospherō parainesin. « Klinate to ous hymōn eis ta rhēmata tou stomatos mou. » Prothymōs tōn par᾿ emou legomenōn akousate.
"Of understanding; of Asaph." The God of all, having given the old law to the sons of Israel, commanded that they be constantly instructed in it and teach it to their children, and indeed show their descendants the reasons for the feasts, so that, learning the divine benefits, they might be grateful to the one who had granted such things. "For you shall teach them," he says, "to your sons and your sons' sons, and they will keep the commandments of the Lord God, that it may go well with them." The prophetic grace has done this through the present psalm too; for it reminds the people and their descendants of what God did, of the good things given, and of the ungrateful mind of those who received them. "Attend, my people, to my law." "I charge you to listen carefully to what is said; for I bring you the present exhortation as a kind of law." "Incline your ear to the words of my mouth." "Listen eagerly to what I say."
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« ᾿Ανοίξω ἐν παραβολαῖς τὸ στόμα μου· φθέγξομαι προβλήματα ἀπ᾿ ἀρχῆς. » Ἐπειδὴ γὰρ τὴν τῶν πατέρων ἐποιεῖτο κατηγορίαν εἰς ὠφέλειαν τῶν παίδων, παραβολὴν ἐκάλεσε τὴν τοιαύτην διήγησιν, αἰνιγματώδη οὖσαν, καὶ κεκρυμμένην τὴν ὠφέλειαν προσφέρουσαν. Προστέθεικε δὲ, ὅτι καὶ ἀρχαῖα προσφέρει προβλήματα. Καὶ διδάσκων πόθεν ταῦτα μεμάθηκεν, ἐπήγαγεν·
« ᾿Anoixō en parabolais to stoma mou; phthenxomai problēmata ap᾿ archēs. » Epeidē gar tēn tōn paterōn epoieito katēgorian eis ōpheleian tōn paidōn, parabolēn ekalese tēn toiautēn diēgēsin, ainigmatōdē ousan, kai kekrymmenēn tēn ōpheleian prospherousan. Prostetheike de, hoti kai archaia prospherei problēmata. Kai didaskōn pothen tauta memathēken, epēgagen;
"I will open my mouth in parables; I will utter problems from the beginning." Since he was making an accusation of the fathers for the benefit of the children, he called such a narrative a parable, since it is riddling and brings a hidden benefit. He added that he brings ancient problems too. And teaching where he learned them, he added:
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« Ὅσα ἠκούσαμεν καὶ ἔγνωμεν αὐτά.» Εἶτα τοὺς τούτων διδασκάλους ὑπέδειξε. • Καὶ οἱ πατέρες ἡμῶν διηγήσαντο ἡμῖν. Οὐκ ἐκρύβη ἀπὸ τῶν τέκνων αὐτῶν εἰς γενεὰν ἑτέραν, ἀπαγγέλλοντες τὰς αἰνέσεις τοῦ Κυρίου, καὶ τὰς δυναστείας αὐτοῦ, καὶ τὰ θαυμάσια αὐτοῦ ἃ ἐποίησε. » "Ανωθεν, φησὶ, καὶ ἐξ ἀρχῆς οἱ τῶν θαυμάτων αὐτόπται τοὺς οἰκείους ταῦτα ἐδίδαξαν παῖδας, κἀκεῖνοι πάλιν τοῖς ἐκγόνοις τήνδε τὴν διδασκαλίαν παρέπεμψαν. Τοῦτο δέ, φησὶν, ἐποίουν τῷ θείῳ πειθόμενοι νόμῳ. Τοῦτο γὰρ ἐπήγαγε ·
« Hosa ēkousamen kai egnōmen auta.» Eita tous toutōn didaskalous hypedeixe. • Kai hoi pateres hēmōn diēgēsanto hēmin. Ouk ekrybē apo tōn teknōn autōn eis genean heteran, apangellontes tas aineseis tou Kyriou, kai tas dynasteias autou, kai ta thaumasia autou ha epoiēse. » "Anōthen, phēsi, kai ex archēs hoi tōn thaumatōn autoptai tous oikeious tauta edidaxan paidas, kakeinoi palin tois ekgonois tēnde tēn didaskalian parepempsan. Touto de, phēsin, epoioun tǭ theiǭ peithomenoi nomǭ. Touto gar epēgage ;
"What we have heard and known." Then he points out their teachers: "And our fathers told us. It was not hidden from their children to another generation, proclaiming the praises of the Lord, and his mighty acts, and the wonders he did." "From of old and from the beginning," he says, "the eyewitnesses of the miracles taught them to their own children, and they in turn handed this teaching on to their descendants. They did this," he says, "obeying the divine law." For he added:
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« Καὶ ἀνέστησε μαρτύριον ἐν Ἰακώβ, καὶ νόμον ἔθετο ἐν Ἰσραήλ. » Μαρτύριον καλεῖ τὴν ἐν τῇ ἐρήμῳ παγεῖσαν σκηνὴν, ὡς ἔχουσαν τὰς πλάκας τοῦ μαρτυρίου. Τὸν γὰρ νόμον, ὡς ἤδη προειρήκαμεν, καὶ ἐντολὰς καλεῖ, καὶ μαρτύρια, καὶ κρίματα, καὶ δικαιώματα · καὶ τοῦτο σαφέστερον ἡμῖν εἴρηται ἐν τῷ τη΄ ψαλμῷ. « Ὅσα ἐνετείλατο τοῖς πατράσιν ἡμῶν, τοῦ γνωρίσαι αὐτὰ τοῖς υἱοῖς αὐτῶν. » Τοῦτο, φησὶ, διὰ τῆς νομοθεσίας ἐκείνης παρεκελεύσατο, ὥστε καθάπερ τινὰ κλῆρον, τὴν τῶν θαυμάτων διήγησιν παραπέμψαι τοὺς πατέρας εἰς τοὺς ἐκγόνους.
« Kai anestēse martyrion en Iakōb, kai nomon etheto en Israēl. » Martyrion kalei tēn en tę̄ erēmǭ pageisan skēnēn, hōs echousan tas plakas tou martyriou. Ton gar nomon, hōs ēdē proeirēkamen, kai entolas kalei, kai martyria, kai krimata, kai dikaiōmata ; kai touto saphesteron hēmin eirētai en tǭ tē΄ psalmǭ. « Hosa eneteilato tois patrasin hēmōn, tou gnōrisai auta tois huiois autōn. » Touto, phēsi, dia tēs nomothesias ekeinēs parekeleusato, hōste kathaper tina klēron, tēn tōn thaumatōn diēgēsin parapempsai tous pateras eis tous ekgonous.
"And he raised up a testimony in Jacob and set a law in Israel." He calls the tabernacle pitched in the desert a "testimony," as holding the tablets of the testimony. For, as we have said before, he calls the law commandments, testimonies, judgments, and ordinances; and this was said more clearly by us on the eighteenth psalm. "All that he commanded our fathers, to make them known to their sons." "Through that legislation," he says, "he commanded that the fathers hand down the narrative of the miracles to their descendants like an inheritance."
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«Ὅπως ἂν γνῷ γενεὰ ἑτέρα, υἱοὶ οἱ τεχθησόμενοι καὶ ἀναστήσονται, καὶ ἀπαγγελοῦσιν αὐτὰ τοῖς υἱοῖς αὐτῶν. » Οὕτω γὰρ οὗτοι παρὰ τῶν πατέρων ταῦτα μεμαθηκότες, πάλιν τοῖς ἐξ αὐτῶν τὴν αὐτὴν διδασκαλίαν προσέφερον, καὶ ἄληστος ἡ τούτων διεφυλάττετο μνήμη · καὶ τίς ὁ τῆς διδασκαλίας καρπός;
«Hopōs an gnǭ genea hetera, huioi hoi techthēsomenoi kai anastēsontai, kai apangelousin auta tois huiois autōn. » Houtō gar houtoi para tōn paterōn tauta memathēkotes, palin tois ex autōn tēn autēn didaskalian prosepheron, kai alēstos hē toutōn diephylatteto mnēmē ; kai tis ho tēs didaskalias karpos?
"That another generation might know, sons who would be born, and they would rise and proclaim them to their sons." "For in this way these, having learned these things from their fathers, again brought the same teaching to their own children, and the memory of them was kept unforgotten." And what is the fruit of the teaching?
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« Ἵνα θῶνται ἐπὶ τὸν Θεὸν τὴν ἐλπίδα αὑτῶν· καὶ μὴ ἐπιλάθωνται τῶν ἔργων αὐτοῦ , καὶ τὰς ἐντολὰς αὐτοῦ ἐκζητήσωσι. » Μανθάνοντες γὰρ τὴν τοῦ Θεοῦ δύναμιν, καὶ ὅπως αὐτῷ τὰ ἀγαθὰ ποιεῖν ἅπαντα ῥάδιον, βεβαίαν κτήσονται τὴν εἰς αὐτὸν ἐλπίδα· καὶ τοῖς ὑπ᾿ αὐτοῦ τεθεῖσιν ἀκολουθήσουσι νόμοις.
« Hina thōntai epi ton Theon tēn elpida hautōn; kai mē epilathōntai tōn ergōn autou , kai tas entolas autou ekzētēsōsi. » Manthanontes gar tēn tou Theou dynamin, kai hopōs autǭ ta agatha poiein hapanta rhadion, bebaian ktēsontai tēn eis auton elpida; kai tois hyp᾿ autou tetheisin akolouthēsousi nomois.
"That they might set their hope on God, and not forget his works, and seek out his commandments." "For, learning God's power and how easy it is for him to do all good things, they will acquire firm hope in him and follow the laws he laid down."
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« ἵνα μὴ γένωνται ὡς οἱ πατέρες αὐτῶν, γενεὰ σκολιὰ καὶ παραπικραίνουσα. » Μανθάνοντες γὰρ τῶν πατέρων τὴν ἀχάριστον γνώμην, καὶ ὅπως τῇ παραβάσει τοῦ νόμου τὸν Θεὸν πολλάκις ἐκίνησαν εἰς ὀργὴν, τὴν ἐκείνων φυλάξονται μίμησιν. «Γενεὰ ἥτις οὐ κατεύθυνε τὴν καρδίαν αὐτῆς, καὶ οὐκ ἐπιστώθη μετὰ τοῦ Θεοῦ τὸ πνεῦμα αὐτῆς. · Ἐκεῖνοι γὰρ βεβαίαν τὴν εἰς τὸν Θεὸν οὐκ ἐκτήσαντο πίστιν, τὴν εὐθεῖαν οὐκ ἐθελήσαντες πορείαν ὁδεῦσαι, ἀλλὰ γνώμην ἐσχηκότες τοῖς θείοις ἐναντιουμένην θεσμοῖς.
« hina mē genōntai hōs hoi pateres autōn, genea skolia kai parapikrainousa. » Manthanontes gar tōn paterōn tēn achariston gnōmēn, kai hopōs tę̄ parabasei tou nomou ton Theon pollakis ekinēsan eis orgēn, tēn ekeinōn phylaxontai mimēsin. «Genea hētis ou kateuthyne tēn kardian autēs, kai ouk epistōthē meta tou Theou to pneuma autēs. ; Ekeinoi gar bebaian tēn eis ton Theon ouk ektēsanto pistin, tēn eutheian ouk ethelēsantes poreian hodeusai, alla gnōmēn eschēkotes tois theiois enantioumenēn thesmois.
"That they might not become like their fathers, a crooked and embittering generation." "For, learning the ungrateful mind of their fathers and how by transgressing the law they often moved God to anger, they will guard against imitating them." "A generation that did not set its heart straight, and whose spirit was not faithful with God." "For those men did not acquire firm faith in God, not wishing to walk the straight road, but having a mind opposed to the divine ordinances."
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« Υἱοὶ Ἐφραὶμ ἐντείνοντες καὶ βάλλοντες τόξοις, ἐστράφησαν ἐν ἡμέρᾳ πολέμου. » Τῆς τοῦ Ἐφραὶμ φυλῆς διαφερόντως κατηγορεῖ, ὡς περὶ πολλοῦ ποιησαμένης τῶν εἰδώλων τὴν θεραπείαν· τοῦτο γὰρ καὶ ἡ τῶν Κριτῶν ἡμᾶς ἱστορία διδάσκει, καὶ ἡ τρίτη τῶν Βασιλειῶν. Αὐτοὶ γὰρ ἔστησαν τὰς δαμάλεις· καὶ τῆς κατὰ νόμον λατρείας ἀπέστησαν τὰς ἐννέα φυλάς· καὶ οὕτω τῆς ἀποστάσεως ἐγένοντο πρόξενοι. Τοῦτο μάλιστα προορῶσα τοῦ Πνεύματος ἡ χάρις, τῆς μηδέπω γεγενημένης ἁμαρτίας κατηγορεῖ· τὴν ἁρμόττουσαν αὐτοῖς προσφέρουσα συμβουλήν· εἰδυῖα μὲν, ὡς οὐ δέξονται τὴν παραίνεσιν, τὴν προσήκουσαν δὲ ὅμως ὠφέλειαν προσφέρουσα. Διδάξασα δὲ αὐτῶν τὴν ῥώμην, καὶ τὴν τοξικὴν ἐπιστήμην, ἐλέγχει καὶ τὴν δειλίαν. Ἐστράφησαν γὰρ ἐν ἡμέρᾳ πολέμου· μεγάλα γὰρ ἐπὶ τῇ πολεμικῇ ἐμπειρίᾳ φρονοῦντες, πολέμου φανέντος ἐτρέποντο εἰς φυγήν.
« Huioi Ephraim enteinontes kai ballontes toxois, estraphēsan en hēmerą polemou. » Tēs tou Ephraim phylēs diapherontōs katēgorei, hōs peri pollou poiēsamenēs tōn eidōlōn tēn therapeian; touto gar kai hē tōn Kritōn hēmas historia didaskei, kai hē tritē tōn Basileiōn. Autoi gar estēsan tas damaleis; kai tēs kata nomon latreias apestēsan tas ennea phylas; kai houtō tēs apostaseōs egenonto proxenoi. Touto malista proorōsa tou Pneumatos hē charis, tēs mēdepō gegenēmenēs hamartias katēgorei; tēn harmottousan autois prospherousa symboulēn; eiduia men, hōs ou dexontai tēn parainesin, tēn prosēkousan de homōs ōpheleian prospherousa. Didaxasa de autōn tēn rhōmēn, kai tēn toxikēn epistēmēn, elenchei kai tēn deilian. Estraphēsan gar en hēmerą polemou; megala gar epi tę̄ polemikę̄ empeirią phronountes, polemou phanentos etreponto eis phygēn.
"The sons of Ephraim, bending and shooting bows, turned back in the day of battle." He accuses the tribe of Ephraim especially, as one that made much of the worship of idols. The history of the Judges teaches us this, and the third book of Kingdoms. For they set up the heifers, drew the nine tribes away from the worship of the law, and so became the cause of the apostasy. The grace of the Spirit, foreseeing this especially, accuses a sin not yet committed, offering them the advice that suited them; knowing that they would not accept the exhortation, yet offering the fitting help all the same. Having shown their strength and their skill in archery, it also exposes their cowardice. For they turned back in the day of battle: thinking highly of their experience in war, when war appeared they were put to flight.
77.10PG 80 80:1487
« Οὐκ ἐφύλαξαν τὴν διαθήκην τοῦ Θεοῦ, καὶ ἐν τῷ νόμῳ αὐτοῦ οὐκ ἐβουλήθησαν πορεύεσθαι. » Καλῶς ἐνέφηνε τὸ τῆς γνώμης αὐθαίρετον. Οὐκ ἐβουλήθησαν γὰρ, φησὶ, κατὰ νόμον βιῶναι, οὐδὲ τὴν ἔννομον ἀσπάσασθαι πολιτείαν.
« Ouk ephylaxan tēn diathēkēn tou Theou, kai en tǭ nomǭ autou ouk eboulēthēsan poreuesthai. » Kalōs enephēne to tēs gnōmēs authaireton. Ouk eboulēthēsan gar, phēsi, kata nomon biōnai, oude tēn ennomon aspasasthai politeian.
"They did not keep the covenant of God, and they would not walk in his law." He rightly brought out the free choice of the will: "They would not," he says, "live according to the law or embrace the lawful way of life."
77.11PG 80 80:1487
« Καὶ ἐπελάθοντο τῶν εὐεργεσιῶν αὐτοῦ καὶ τῶν θαυμασίων αὐτοῦ, ὧν ἔδειξεν αὐτοῖς. » Καὶ δεικνὺς πότε ταῦτα εἰργάσατο, ἐπήγαγεν ·
« Kai epelathonto tōn euergesiōn autou kai tōn thaumasiōn autou, hōn edeixen autois. » Kai deiknys pote tauta eirgasato, epēgagen ;
"And they forgot his benefits and his wonders, which he showed them." And showing when he did these things, he added:
77.12PG 80 80:1487
« Ἐναντίον τῶν πατέρων αὐτῶν ἐποίησε θαυμάσια, » Εἶτα τὸν χρόνον καὶ τὸν τόπον διδάσκει · · Ἐν γῇ Αἰγύπτῳ, ἐν πεδίῳ Τάνεως. » Ταύτας ἅπαντες τοῦ Θεοῦ τὰς θαυματουργίας, τὰς ἐν Αἰγύπτῳ γεγενημένας, ὧν οἱ πατέρες αὐτῶν αὐτόπται γεγένηνται, τῆς μνήμης ἐξέβαλον.
« Enantion tōn paterōn autōn epoiēse thaumasia, » Eita ton chronon kai ton topon didaskei ; ; En gę̄ Aigyptǭ, en pediǭ Taneōs. » Tautas hapantes tou Theou tas thaumatourgias, tas en Aigyptǭ gegenēmenas, hōn hoi pateres autōn autoptai gegenēntai, tēs mnēmēs exebalon.
"Before their fathers he did wonders." Then he teaches the time and the place: "In the land of Egypt, in the plain of Tanis." All these wonders of God done in Egypt, of which their fathers were eyewitnesses, they cast out of memory.
77.13PG 80 80:1487
« Διέρρηξε θάλασσαν, καὶ διήγαγεν αὐτοὺς, παρέστησεν ὕδατα ὡσεὶ ἀσκόν. » Συντόμως ποιεῖται τὴν τῶν θαυμάτων διήγησιν, καὶ τὸ μέγιστον τῶν ἄλλων προέταξεν. Ὑπερφυὲς γάρ ἐστι τῆς θαλάσσης τὸ θαῦμα, καὶ ἡ διὰ ταύτης παρασχεθεῖσα πορεία. Τὴν γὰρ ἐπὶ τὸ πρανὲς χωρεῖν πεφυκυίαν τῶν ὑδάτων φύσιν ἔστησεν ἑκατέρωθεν ὁ τῶν ὅλων Θεὸς, καθάπερ ἐν ἀσκῷ τινι καθείρξας τῷ λόγῳ. Ἐπειδὴ γὰρ ἡ τῶν ἀσκῶν κατασκευή συνέχειν ἀκριβῶς τὴν ὑγρὰν δύναται φύσιν, εἰκότως ταύτην ἐπὶ τῆς διαιρεθείσης τέθεικε τὴν εἰκόνα, δεικνὺς τοῦ θείου λόγου τὴν δύναμιν.
« Dierrēxe thalassan, kai diēgagen autous, parestēsen hydata hōsei askon. » Syntomōs poieitai tēn tōn thaumatōn diēgēsin, kai to megiston tōn allōn proetaxen. Hyperphyes gar esti tēs thalassēs to thauma, kai hē dia tautēs paraschetheisa poreia. Tēn gar epi to pranes chōrein pephykuian tōn hydatōn physin estēsen hekaterōthen ho tōn holōn Theos, kathaper en askǭ tini katheirxas tǭ logǭ. Epeidē gar hē tōn askōn kataskeuē synechein akribōs tēn hygran dynatai physin, eikotōs tautēn epi tēs diairetheisēs tetheike tēn eikona, deiknys tou theiou logou tēn dynamin.
"He split the sea and led them through; he set the waters as in a wineskin." He gives the narrative of the miracles briefly and put the greatest of them first. For the miracle of the sea and the passage granted through it is beyond nature. The God of all made the nature of water, which is made to run downhill, stand on either side, as though shut up by his word in a wineskin. Since wineskins are made to hold liquid securely, he rightly used this image for the divided sea, showing the power of the divine word.
77.14PG 80 80:1487
« Καὶ ὡδήγησεν αὐτοὺς ἐν νεφέλῃ ἡμέρας, καὶ ὅλην τὴν νύκτα ἐν φωτισμῷ πυρός. » Ἡ γὰρ αὐτὴ νεφέλη μεθ᾽ ἡμέραν μὲν τὸ τῆς ἀκτῖνος λυπηρόν ἀπεκρούετο, νύκτωρ δὲ τοῦ πυρὸς παρείχε τὴν χρείαν.
« Kai hōdēgēsen autous en nephelę̄ hēmeras, kai holēn tēn nykta en phōtismǭ pyros. » Hē gar autē nephelē meth᾽ hēmeran men to tēs aktinos lypēron apekroueto, nyktōr de tou pyros pareiche tēn chreian.
"And he led them with a cloud by day, and all the night with the light of fire." For the same cloud by day warded off the harshness of the sun's ray and by night served as fire.
77.15PG 80 80:1487
« Διέρρηξε πέτραν ἐν ἐρήμῳ, καὶ ἐπότισεν αὐτοὺς ὡς ἐν ἀβύσσῳ πολλῇ. » Οὐ γὰρ βραχεῖαν ἀνεξήγαγε λιβάδα, ἀλλὰ ταῖς πολλαῖς ἐκείναις μυριάσιν ἀρκοῦσαν πηγήν. Καὶ τοῦτο σαφέστερον, διὰ τῶν ἐπαγομένων ἐδίδαξε.
« Dierrēxe petran en erēmǭ, kai epotisen autous hōs en abyssǭ pollę̄. » Ou gar bracheian anexēgage libada, alla tais pollais ekeinais myriasin arkousan pēgēn. Kai touto saphesteron, dia tōn epagomenōn edidaxe.
"He split a rock in the desert and gave them drink as from a great deep." "For he did not bring out a little trickle, but a spring sufficient for those many tens of thousands." And he taught this more clearly by what follows.
77.16PG 80 80:1487
« Καὶ ἐξήγαγεν ὕδωρ ἐκ πέτρας, καὶ κατήγαγεν ὡς ποταμοὺς ὕδατα. » Τὸ γὰρ ἀναβλυσθὲν ὕδωρ εἰς πολλοὺς ὀχετοὺς διῃρέθη, εὐμαρῆ καὶ φιλότιμον παρέχον τοῖς διψῶσι τὴν χάριν. «Καὶ προσέθεντο ἔτι τοῦ ἁμαρτάνειν αὐτῷ· παρεπίκραναν τὸν Ὕψιστον ἐν ἀνύδρῳ. Καὶ ἐξεπείρασαν τὸν Θεὸν ἐν ταῖς καρδίαις αὐτῶν, τοῦ αἰτῆσαι βρώματα ταῖς ψυχαῖς αὐτῶν. » ᾿Αλλ' ὅμως οὐδὲ τοῦτο τῆς γνώμης αὐτῶν τὴν πονηρίαν ἐξέβαλεν, ἀλλ᾽ ἐπέμειναν τὴν τῆς ἀχαριστίας περικείμενοι νόσον · καὶ μετὰ τοσαύτας εὐεργεσίας πεῖραν λαβεῖν ἠβούλοντο τῆς θείας δυνάμεως, καὶ τροφῆς δεηθέντες, οὐ λαβεῖν τὴν χρείαν ἐζήτησαν, ἀλλ᾿ ὡς ἀδυνάτου τοῦ Θεοῦ κατηγόρησαν.
« Kai exēgagen hydōr ek petras, kai katēgagen hōs potamous hydata. » To gar anablysthen hydōr eis pollous ochetous dię̄rethē, eumarē kai philotimon parechon tois dipsōsi tēn charin. «Kai prosethento eti tou hamartanein autǭ; parepikranan ton Hypsiston en anydrǭ. Kai exepeirasan ton Theon en tais kardiais autōn, tou aitēsai brōmata tais psychais autōn. » ᾿All' homōs oude touto tēs gnōmēs autōn tēn ponērian exebalen, all᾽ epemeinan tēn tēs acharistias perikeimenoi noson ; kai meta tosautas euergesias peiran labein ēboulonto tēs theias dynameōs, kai trophēs deēthentes, ou labein tēn chreian ezētēsan, all᾿ hōs adynatou tou Theou katēgorēsan.
"And he brought water out of a rock and brought down waters like rivers." For the water that gushed up was divided into many channels, giving the thirsty an easy and generous grace. "And they went on sinning still more against him; they embittered the Most High in a waterless place. And they tempted God in their hearts, by asking food for their souls." "Yet not even this drove the wickedness out of their minds; they persisted, clothed in the disease of ingratitude, and after so many benefits wanted to put the divine power to the test; and needing food, they did not ask to receive what they needed, but accused God as though he were powerless."
77.19PG 80 80:1489
« Καὶ κατελάλησαν τοῦ Θεοῦ, καὶ εἶπον· Μή δυνήσεται ὁ Θεὸς ἑτοιμάσαι τράπεζαν ἐν ἐρήμῳ; Ἐκεῖ ἐπάταξε πέτραν, καὶ ἐῤῥύησαν ὕδατα, καὶ χείμαῤῥοι κατεκλύσθησαν· μὴ καὶ ἄρτον δύναται δοῦναι, ἢ ἑτοιμάσαι τράπεζαν τῷ λαῷ αὐτοῦ; , Εὐπετὲς, φησὶ, τὸ τῶν ὑδάτων, καὶ ῥᾴδιον· τὸ γὰρ ἐν ταῖς λαγόσι κεκρυμμένον τῆς γῆς εἰς τὴν ἐπιφάνειαν ἀνεδόθη. Τὴν δὲ τοῦ ἄρτου τροφὴν, τὴν σπειρομένην, καὶ χρόνῳ φυομένην, πῶς ἂν ἡμῖν ἀθρόως παράσχοι, καὶ τὸν ἐπικείμενον ἐξελάσοι λιμόν;
« Kai katelalēsan tou Theou, kai eipon; Mē dynēsetai ho Theos hetoimasai trapezan en erēmǭ? Ekei epataxe petran, kai errhyēsan hydata, kai cheimarrhoi kateklysthēsan; mē kai arton dynatai dounai, ē hetoimasai trapezan tǭ laǭ autou? , Eupetes, phēsi, to tōn hydatōn, kai rhądion; to gar en tais lagosi kekrymmenon tēs gēs eis tēn epiphaneian anedothē. Tēn de tou artou trophēn, tēn speiromenēn, kai chronǭ phyomenēn, pōs an hēmin athroōs paraschoi, kai ton epikeimenon exelasoi limon?
"And they spoke against God and said, 'Can God prepare a table in the desert? He struck the rock, and waters flowed and torrents overflowed; can he also give bread or prepare a table for his people?'" "The matter of the water," they said, "is easy and simple; for what was hidden in the flanks of the earth was sent up to the surface. But the food of bread, which is sown and grows in time, how could he give it to us all at once and drive away the hunger pressing on us?"
77.21PG 80 80:1489
« Διὰ τοῦτο ἤκουσε Κύριος, καὶ ἀνεβάλετο. καὶ πῦρ ἀνήφθη ἐν Ἰακώβ, καὶ ὀργὴ ἀνέβη ἐπὶ τὸν Ἰσραήλ. - Οὗ δὴ χάριν ἀγανακτήσας ὁ τῶν ὅλων Κύριος, φησὶν, ἀνεβάλετο μὲν αὐτοῖς δοῦναι τὴν γῆν, τὴν τοῖς πατράσιν ἐπηγγελμένην, ταῖς δὲ παντοδαπαῖς τιμωρίαις ἐξέδωκεν. Οὐκ ἐπήγαγε δὲ αὐτοῖς τὸν ὄλεθρον σύντομον, τοὺς ἐκείνων παῖδας αὐξηθῆναι προσμένων. Μέμνηται δὲ τῆς διὰ τοῦ πυρὸς τιμωρίας τοῦ μακαρίου Μωσοῦ τὰ συγγράμματα. Ταύτην δὲ, φησὶν, ὑπέμειναν τὴν πληγήν,
« Dia touto ēkouse Kyrios, kai anebaleto. kai pyr anēphthē en Iakōb, kai orgē anebē epi ton Israēl. - Hou dē charin aganaktēsas ho tōn holōn Kyrios, phēsin, anebaleto men autois dounai tēn gēn, tēn tois patrasin epēngelmenēn, tais de pantodapais timōriais exedōken. Ouk epēgage de autois ton olethron syntomon, tous ekeinōn paidas auxēthēnai prosmenōn. Memnētai de tēs dia tou pyros timōrias tou makariou Mōsou ta syngrammata. Tautēn de, phēsin, hypemeinan tēn plēgēn,
"Therefore the Lord heard and put it off; and fire was kindled in Jacob, and anger went up against Israel." "For this reason the Lord of all, indignant, put off giving them the land promised to the fathers and handed them over to punishments of every kind." Yet he did not bring swift destruction on them, waiting for their children to grow up. The writings of the blessed Moses mention the punishment by fire. "They suffered this blow," he says,
77.22PG 80 80:1489
« Ὅτι οὐκ ἐπίστευσαν ἐν τῷ Θεῷ, οὐδὲ ἤλπισαν ἐπὶ τὸ σωτήριον αὐτοῦ. » ᾿Αλλ' ὅμως καὶ τοιούτοις οὖσι τὴν ἀγεώργητον παρέσχε τροφήν· τοῦτο γὰρ διδάσκει τὰ ἐπαγόμενα.
« Hoti ouk episteusan en tǭ Theǭ, oude ēlpisan epi to sōtērion autou. » ᾿All' homōs kai toioutois ousi tēn ageōrgēton paresche trophēn; touto gar didaskei ta epagomena.
"Because they did not believe in God, nor hope in his salvation." Yet even to such people he gave food that was not farmed; this is what follows teaches.
77.23PG 80 80:1489
« Καὶ ἐνετείλατο νεφέλαις ὑπεράνωθεν, καὶ θύρας οὐρανοῦ ἀνέῳξε. Καὶ ἔβρεξεν αὐτοῖς μάννα φαγεῖν. » Οὐ γὰρ τὰς συνήθεις ὠδῖνας αἱ νεφέλαι παρέσχον, ἀλλ᾿ ἀντὶ τοῦ ὑετοῦ τοῦ ἄρδειν πεφυκότος τὰ καταβαλλόμενα σπέρματα, τὴν θαυμασίαν τροφὴν ἀπεκύησαν. Θύρας δὲ οὐρανοῦ ἀνοιγείσας τὴν ἄνωθεν χορηγίαν ἐκάλεσε. Ἐπειδὴ γὰρ τοῖς ταμιείοις ἐπιτιθέναι θύρας εἰώθαμεν, καὶ ταύτας ἀνοίγομεν ἐκφέρειν τι βουλόμενοι, δείκνυσιν ὁ προφητικός λόγος τὸν τῶν ὅλων Θεὸν, ὥσπερ ἀπό τινων ταμιείων, χορηγοῦντα τὸ μάννα. • Καὶ ἄρτον οὐρανοῦ ἔδωκεν αὐτοῖς. ῎Ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος. » Ἄρτον ἀγγέλων καλεῖ, ὡς δι᾽ ἀγγέλων χορηγηθέντα · ἄγγελοι γὰρ, ὡς ὑπὸ τῆς θείας Γραφῆς ἐδιδάχθημεν, τοῖς θείοις νεύμασιν ὑπουργοῦσι. Λέγει δὲ οὕτως ὁ θεῖος ᾿Απόστολος · • Οὐχὶ πάντες εἰσὶ λειτουργικὰ πνεύματα, εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν; » Καὶ πάλιν· « Εἰ γὰρ ὁ δι᾽ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, » καὶ τὰ ἑξῆς. Ἄρτον δὲ οὐρανοῦ ὡς ἄνωθεν ἐνεχθέντα καλεῖ. Καὶ τοὺς ἀεροπόρους γὰρ ὄρνιθας πετεινά οὐρανοῦ ἡ θεία προσαγορεύει Γραφή. · Ἐπισιτισμὸν ἀπέστειλεν αὐτοῖς, εἰς πλησμονήν.» Εἰς κόρον, φησί, ταύτης μετέδωκεν αὐτοῖς τῆς τροφῆς. Εἶτα καὶ τὴν τῶν κρεῶν διέξεισι χορηγίαν. « ᾿Απῆρε νότον ἐξ οὐρανοῦ· καὶ ἐπήγαγεν ἐν τῇ δυνάμει αὑτοῦ λίβα. Καὶ ἔβρεξεν ἐπ' αὐτοὺς ὡσεὶ χνοῦν σάρκας · καὶ ὡσεὶ ἄμμον θαλασσῶν, πετεινά πτερωτά. » Διὰ γὰρ τῶν ἀνέμων συνελάσας πανταχόθεν τῶν ὀρνίθων ἐκείνων τὸ γένος, καταπτῆναι προσέταξε παρὰ τὰς τούτων σκηνάς, αὐτόματον αὐτοῖς χαρισάμενος θήραν.
« Kai eneteilato nephelais hyperanōthen, kai thyras ouranou aneǭxe. Kai ebrexen autois manna phagein. » Ou gar tas synētheis ōdinas hai nephelai pareschon, all᾿ anti tou hyetou tou ardein pephykotos ta kataballomena spermata, tēn thaumasian trophēn apekyēsan. Thyras de ouranou anoigeisas tēn anōthen chorēgian ekalese. Epeidē gar tois tamieiois epitithenai thyras eiōthamen, kai tautas anoigomen ekpherein ti boulomenoi, deiknysin ho prophētikos logos ton tōn holōn Theon, hōsper apo tinōn tamieiōn, chorēgounta to manna. • Kai arton ouranou edōken autois. ᾿Arton angelōn ephagen anthrōpos. » Arton angelōn kalei, hōs di᾽ angelōn chorēgēthenta ; angeloi gar, hōs hypo tēs theias Graphēs edidachthēmen, tois theiois neumasin hypourgousi. Legei de houtōs ho theios ᾿Apostolos ; • Ouchi pantes eisi leitourgika pneumata, eis diakonian apostellomena dia tous mellontas klēronomein sōtērian? » Kai palin; « Ei gar ho di᾽ angelōn lalētheis logos egeneto bebaios, » kai ta hexēs. Arton de ouranou hōs anōthen enechthenta kalei. Kai tous aeroporous gar ornithas peteina ouranou hē theia prosagoreuei Graphē. ; Episitismon apesteilen autois, eis plēsmonēn.» Eis koron, phēsi, tautēs metedōken autois tēs trophēs. Eita kai tēn tōn kreōn diexeisi chorēgian. « ᾿Apēre noton ex ouranou; kai epēgagen en tę̄ dynamei hautou liba. Kai ebrexen ep' autous hōsei chnoun sarkas ; kai hōsei ammon thalassōn, peteina pterōta. » Dia gar tōn anemōn synelasas pantachothen tōn ornithōn ekeinōn to genos, kataptēnai prosetaxe para tas toutōn skēnas, automaton autois charisamenos thēran.
"And he commanded the clouds from above and opened the doors of heaven, and rained manna on them to eat." For the clouds did not give their usual labor pains, but instead of the rain that waters the seeds that are sown, they brought forth the wonderful food. He called the supply from above "the opening of the doors of heaven." For since we put doors on storerooms and open them when we wish to bring something out, the prophetic word shows the God of all supplying the manna as though from storerooms. "And he gave them the bread of heaven; man ate the bread of angels." He calls it the bread of angels as supplied through angels; for angels, as we have been taught by the divine Scripture, serve the divine nods. The divine apostle says: "Are they not all ministering spirits sent out for service for the sake of those who are to inherit salvation?" And again: "For if the word spoken through angels was valid," and so on. He calls it the bread of heaven as brought from above; for the divine Scripture also calls the birds that travel the air "birds of heaven." "He sent them provision to the full." "He gave them this food to satiety," he says. Then he also recounts the supply of meat: "He took away the south wind from heaven and brought on the southwest wind by his power. And he rained flesh upon them like dust, and winged birds like the sand of the seas." "For by the winds he drove that race of birds together from every side and commanded them to land beside their tents, granting them a hunt that came of itself."
77.28PG 80 80:1491
Καὶ ἔπεσεν εἰς μέσον τῆς παρεμβολῆς αὐτῶν, κύκλῳ τῶν σκηνωμάτων αὐτῶν. Καὶ ἔφαγον καὶ ἐνεπλήσθησαν σφόδρα · καὶ τὴν ἐπιθυμίαν αὐτῶν ἤνεγκεν αὐτοῖς. Οὐκ ἐστερήθησαν ἀπὸ τῆς ἐπιθυμίας αὐτῶν. » Απήλαυσαν, φησὶν, ὧν ὡρέχθησαν, καὶ τὴν γαστριμαργίαν ἐνέπλησαν· ἀλλ᾿ ὅμως τῆς ἀπληστίας εἰσεπράχθησαν δίκας. « Ἔτι τῆς βρώσεως οὔσης ἐν τῷ στόματι αὐτῶν, Καὶ ὀργὴ τοῦ Θεοῦ ἀνέβη ἐπ᾿ αὐτοὺς, καὶ ἀπέκτεινεν ἐν τοῖς πλείοσιν αὐτῶν, καὶ τοὺς ἐκλεκτοὺς τοῦ Ἰσραὴλ συνεπόδισεν. » Ἐπειδὴ γὰρ πεῖραν πολλὴν λαβόντες τῆς θείας δυνάμεως, οὐκ ἐπίστευσαν δύνασθαι τὸν Θεὸν χορηγῆσαι τὴν τροφὴν, καὶ τὴν παιδείαν ἐπήγαγε, διδάσκων ὡς ἀμφότερα ποιεῖν ἱκανὸς, καὶ τὰ ἀγαθὰ παρέχειν, καὶ τὰς τιμωρίας ἐπάγειν. ᾿Αλλ' ὅμως, οὐδὲν ἦτταν ἐπέμειναν πλημμελοῦντες. Τοῦτο γὰρ ἐπήγαγεν ·
Kai epesen eis meson tēs parembolēs autōn, kyklǭ tōn skēnōmatōn autōn. Kai ephagon kai eneplēsthēsan sphodra ; kai tēn epithymian autōn ēnenken autois. Ouk esterēthēsan apo tēs epithymias autōn. » Apēlausan, phēsin, hōn hōrechthēsan, kai tēn gastrimargian eneplēsan; all᾿ homōs tēs aplēstias eiseprachthēsan dikas. « Eti tēs brōseōs ousēs en tǭ stomati autōn, Kai orgē tou Theou anebē ep᾿ autous, kai apekteinen en tois pleiosin autōn, kai tous eklektous tou Israēl synepodisen. » Epeidē gar peiran pollēn labontes tēs theias dynameōs, ouk episteusan dynasthai ton Theon chorēgēsai tēn trophēn, kai tēn paideian epēgage, didaskōn hōs amphotera poiein hikanos, kai ta agatha parechein, kai tas timōrias epagein. ᾿All' homōs, ouden ēttan epemeinan plēmmelountes. Touto gar epēgagen ;
"And it fell in the midst of their camp, round about their tents. And they ate and were filled exceedingly, and he brought them their desire. They were not deprived of their desire." "They enjoyed what they craved," he says, "and filled their gluttony; but they paid the penalty for their greed." "While the food was still in their mouth, the anger of God went up against them, and he killed many of them and fettered the chosen of Israel." "For since, after much experience of God's power, they did not believe God could supply food, he brought chastisement too, teaching that he is able to do both, to give good things and to bring punishments." Yet they persisted in their offenses no less. For he added:
77.32PG 80 80:1491
· Ἐν πᾶσι τούτοις ἥμαρτον ἔτι, καὶ οὐκ ἐπίστευσαν ἐν τοῖς θαυμασίοις αὐτοῦ. Καὶ ἐξέλιπον ἐν ματαιότητι αἱ ἡμέραι αὐτῶν· καὶ τὰ ἔτη αὐτῶν μετὰ σπουδῆς. » ῾Ἁμαρτάνοντες, φησὶ, καὶ πλημμελοῦντες, καὶ τῶν μὲν ὠφελεῖν δυναμένων οὐδεμίαν ποιούμενοι πρόνοιαν, τοῖς δὲ ματαίοις καὶ ἀκερδέσι προστετηκότες ἐπιτηδεύμασι, καὶ μετὰ πάσης ταῦτα μετιόντες σπουδῆς, τὸν βίον ὑπεξἦλθον.
; En pasi toutois hēmarton eti, kai ouk episteusan en tois thaumasiois autou. Kai exelipon en mataiotēti hai hēmerai autōn; kai ta etē autōn meta spoudēs. » ῾Hamartanontes, phēsi, kai plēmmelountes, kai tōn men ōphelein dynamenōn oudemian poioumenoi pronoian, tois de mataiois kai akerdesi prostetēkotes epitēdeumasi, kai meta pasēs tauta metiontes spoudēs, ton bion hypexēlthon.
"In all this they sinned still, and did not believe in his wonders. And their days ended in vanity, and their years with haste." "Sinning and offending," he says, "taking no thought for what could benefit them, but devoted to vain and profitless pursuits and following them with all haste, they departed this life."
77.34PG 80 80:1491
« Ὅτ᾿ ἂν ἀπέκτεινεν αὐτοὺς, τότε ἐξεζήτουν αὐτὸν, καὶ ἐπέστρεφον, καὶ ὥρθριζον πρὸς τὸν Θεόν. Καὶ ἐμνήσθησαν ὅτι ὁ Θεὸς βοηθὸς αὐτῶν· ἐστι, καὶ ὁ Θεὸς ὁ ὕψιστος λυτρωτὴς αὐτῶν ἐστι. » Οὐ μάτην δὲ αὐτοῖς ὁ φιλάνθρωπος Δεσπότης τὰς πέδας· ἐπήγαγεν· ὠφέλειαν γὰρ ἐντεῦθεν οὐ σμικρὰν ἐκαρποῦντο. ᾿Απολαύοντες μὲν γὰρ τῶν ἀγαθῶν, οὐκ ἠσθάνοντο· κολαζόμενοι δὲ, τὴν θείαν προσῄεσαν αἰτοῦντες· φιλανθρωπίαν. « Καὶ ἠγάπησαν αὐτὸν ἐν τῷ στόματι αὐτῶν · καὶ τῇ γλώσσῃ αὐτῶν ἐψεύσαντο αὐτῷ. Ἡ δὲ καρδία αὐτῶν οὐκ εὐθεῖα μετ' αὐτοῦ· οὐδὲ ἐπιστώθησαν ἐν τῇ διαθήκῃ αὐτοῦ. • ᾿Αγαπᾶν δὲ αὐτὸν ὑπισχνοῦντο ψευδέσι χρώμενοι λόγοις. ᾿Αντεφθέγγετο γὰρ τοῖς λόγοις ὁ λογισμός, ἐναντία τοῖς θείοις βουλευόμενος • νόμοις, καὶ πιστεύειν τοῖς θείοις λογίοις οὐκ ἀνεχόμενος.
« Hot᾿ an apekteinen autous, tote exezētoun auton, kai epestrephon, kai hōrthrizon pros ton Theon. Kai emnēsthēsan hoti ho Theos boēthos autōn; esti, kai ho Theos ho hypsistos lytrōtēs autōn esti. » Ou matēn de autois ho philanthrōpos Despotēs tas pedas; epēgagen; ōpheleian gar enteuthen ou smikran ekarpounto. ᾿Apolauontes men gar tōn agathōn, ouk ēsthanonto; kolazomenoi de, tēn theian prosę̄esan aitountes; philanthrōpian. « Kai ēgapēsan auton en tǭ stomati autōn ; kai tę̄ glōssę̄ autōn epseusanto autǭ. Hē de kardia autōn ouk eutheia met' autou; oude epistōthēsan en tę̄ diathēkę̄ autou. • ᾿Agapan de auton hypischnounto pseudesi chrōmenoi logois. ᾿Antephthengeto gar tois logois ho logismos, enantia tois theiois bouleuomenos • nomois, kai pisteuein tois theiois logiois ouk anechomenos.
"When he killed them, then they sought him, and turned, and rose early to God. And they remembered that God is their helper, and God the Most High is their redeemer." Not in vain did the Master who loves humankind bring the fetters on them; they reaped no small benefit from them. For while enjoying good things they did not perceive it; but when punished they came to him, asking for divine love for humankind. "And they loved him with their mouth, and with their tongue they lied to him. But their heart was not straight with him, nor were they faithful in his covenant." "They promised to love him, using false words. For their thinking contradicted their words, planning things contrary to the divine laws and refusing to believe the divine oracles."
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« Αὐτὸς δὲ ἐστιν οἰκτίρμων, καὶ ἱλάσεται ταῖς ἁμαρτίαις αὐτῶν, καὶ οὐ διαφθερεῖ. « ᾿Αλλ' ὅμως αὐτὸς, τῇ οἰκείᾳ χρώμενος ἀγαθότητι, οὐκ ἠνέσχετο αὐτοὺς παντελεῖ παραδοῦναι φθορᾷ. » Καὶ πληθυνεῖ τοῦ ἀποστρέψαι τὸν θυμὸν αὐτοῦ, καὶ οὐχὶ ἐκκαύσει πᾶσαν τὴν ὀργὴν αὐτοῦ. » Ὁ δὲ Σύμμαχος οὕτως. Καὶ ἐπὶ πολὺ ἀπέστρεψε τὴν ὀργὴν αὐτοῦ, καὶ οὐ διήγειρεν ὅλον τὸν θυμὸν αὐτοῦ. Οὐκ ἀξίαν αὐτοῖς, φησὶ, τῶν πεπλημμελημένων τιμωρίαν ἐπήγαγεν.
« Autos de estin oiktirmōn, kai hilasetai tais hamartiais autōn, kai ou diaphtherei. « ᾿All' homōs autos, tę̄ oikeią chrōmenos agathotēti, ouk ēnescheto autous pantelei paradounai phthorą. » Kai plēthynei tou apostrepsai ton thymon autou, kai ouchi ekkausei pasan tēn orgēn autou. » Ho de Symmachos houtōs. Kai epi poly apestrepse tēn orgēn autou, kai ou diēgeiren holon ton thymon autou. Ouk axian autois, phēsi, tōn peplēmmelēmenōn timōrian epēgagen.
"But he is compassionate and will forgive their sins and will not destroy." "Yet he, using his own goodness, would not consent to hand them over to utter destruction." "And he will abound in turning away his anger and will not kindle all his wrath." Symmachus has: "And many times he turned away his anger and did not rouse all his wrath." "He did not bring on them a punishment worthy of their offenses."
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« Καὶ ἐμνήσθη ὅτι σάρξ εἰσι, πνεῦμα πορευόμενον, καὶ οὐκ ἐπιστρέφον. » Ἤδει γὰρ αὐτῶν τῆς φύσεως τὴν ἀσθένειαν· καὶ ὅτι οὐκ εἰς μακρὰν δέξονται τοῦ βίου τὸ πέρας.
« Kai emnēsthē hoti sarx eisi, pneuma poreuomenon, kai ouk epistrephon. » Ēdei gar autōn tēs physeōs tēn astheneian; kai hoti ouk eis makran dexontai tou biou to peras.
"And he remembered that they are flesh, a breath that goes and does not return." For he knew the weakness of their nature, and that before long they would reach the end of life.
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« Ποσάκις παρεπίκραναν αὐτὸν ἐν τῇ ἐρήμῳ· παρώργισαν αὐτὸν ἐν γῇ ἀνύδρῳ. Καὶ ἐπἑστρεψαν, καὶ ἐπείρασαν τὸν Θεὸν, καὶ τὸν ἅγιον τοῦ Ἰσραὴλ παρώξυναν. » Διὰ τούτων ἁπάντων τὴν θείαν διδάσκει μακροθυμίαν. Ακριβέστερον δὲ τούτων ἕκαστον ἐκ τῆς ἱστορίας καταμαθεῖν δυνατόν. Ποτὲ μὲν γὰρ τὸν μόσχον ἐθεοποίησαν · ποτὲ δὲ τῷ Βεελφεγὼρ ἐτελέσθησαν. ῎Αλλοτε τὴν κατὰ τοῦ μεγάλου Μωσοῦ ἐμελέτησαν τυραννίδα· τῆς τοῦ μάννα τροφῆς ἀπολαύοντες, ἠχαρίστησαν· ἀπολαβεῖν τὴν ἐπηγγελμένην κελευσθέντες γῆν, τὸ δέος προὐβάλλοντο · καὶ ἄλλα μυρία πρὸς τούτοις εἰργάσαντο, ἅπερ μηκύνειν οὐκ ἐθέλοντες τὸν λόγον παραλείψομεν.
« Posakis parepikranan auton en tę̄ erēmǭ; parōrgisan auton en gę̄ anydrǭ. Kai epestrepsan, kai epeirasan ton Theon, kai ton hagion tou Israēl parōxynan. » Dia toutōn hapantōn tēn theian didaskei makrothymian. Akribesteron de toutōn hekaston ek tēs historias katamathein dynaton. Pote men gar ton moschon etheopoiēsan ; pote de tǭ Beelphegōr etelesthēsan. ᾿Allote tēn kata tou megalou Mōsou emeletēsan tyrannida; tēs tou manna trophēs apolauontes, ēcharistēsan; apolabein tēn epēngelmenēn keleusthentes gēn, to deos prouballonto ; kai alla myria pros toutois eirgasanto, haper mēkynein ouk ethelontes ton logon paraleipsomen.
"How often they embittered him in the desert, provoked him to anger in a waterless land. And they turned and tempted God and provoked the Holy One of Israel." Through all these words he teaches the divine long-suffering. One can learn each of these more precisely from the history. For at one time they made the calf a god; at another they were initiated to Baal-peor; at another they plotted a coup against the great Moses; enjoying the manna as food, they were ungrateful; ordered to take the promised land, they pleaded fear; and they did countless other things besides, which we shall pass over, not wishing to lengthen the discourse.
77.42PG 80 80:1493
« Οὐκ ἐμνήσθησαν τῆς χειρὸς αὐτοῦ ἡμέρας ἧς ἐλυτρώσατο αὐτοὺς ἐκ χειρὸς θλίβοντος, » Οὐκ ἐβουλήθησαν λαβεῖν εἰς διάνοιαν τὰς προτέρας εὐεργεσίας, οὐδὲ λογίσασθαι τοῦ Θεοῦ τὴν ἰσχὺν, δι' ἧς ἀπηλλάγησαν τῆς Αἰγυπτίων δουλείας. Εἶτα διέξεισι τὰς ἐκεῖ γεγενημένας θαυματουργίας.
« Ouk emnēsthēsan tēs cheiros autou hēmeras hēs elytrōsato autous ek cheiros thlibontos, » Ouk eboulēthēsan labein eis dianoian tas proteras euergesias, oude logisasthai tou Theou tēn ischyn, di' hēs apēllagēsan tēs Aigyptiōn douleias. Eita diexeisi tas ekei gegenēmenas thaumatourgias.
"They did not remember his hand, the day when he redeemed them from the hand of the oppressor." They would not call to mind the former benefits, nor reckon the strength of God by which they were freed from slavery to the Egyptians. Then he recounts the wonders done there.
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« Ὡς ἔθετο ἐν Αἰγύπτῳ τὰ σημεῖα αὐτοῦ, καὶ τὰ τέρατα αὐτοῦ ἐν πεδίῳ Τάνεως. » Ἡ Τάνις εἶχε τοῦ Φαραὼ τὰ βασίλεια. Ἐκεῖ δὲ τοῖς Αἰγυπτίοις τὰς τιμωρίας ὁ μέγας ἐπήγαγε Μωσῆς.
« Hōs etheto en Aigyptǭ ta sēmeia autou, kai ta terata autou en pediǭ Taneōs. » Hē Tanis eiche tou Pharaō ta basileia. Ekei de tois Aigyptiois tas timōrias ho megas epēgage Mōsēs.
"How he set his signs in Egypt and his wonders in the plain of Tanis." Tanis held Pharaoh's palace; there the great Moses brought the punishments on the Egyptians.
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« Καὶ μετέστρεψεν εἰς αἷμα τοὺς ποταμοὺς αὐτῶν, καὶ τὰ ὀμβρήματα αὐτῶν, ὅπως μὴ πίωσιν.» Πρῶτον μὲν γὰρ οὐ τὰ ποτάμια μόνον ὕδατα, ἀλλὰ καὶ τὰ ἐξ ὑετῶν συνιστάμενα μετέβαλεν εἰς αἵματος φύσιν, τῷ δίψει πιέζων τοὺς ἀντιλέγοντας.
« Kai metestrepsen eis haima tous potamous autōn, kai ta ombrēmata autōn, hopōs mē piōsin.» Prōton men gar ou ta potamia monon hydata, alla kai ta ex hyetōn synistamena metebalen eis haimatos physin, tǭ dipsei piezōn tous antilegontas.
"And he turned their rivers into blood, and their rainwaters, so that they might not drink." First he changed into the nature of blood not only the river waters but also those formed from rains, oppressing the opponents with thirst.
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« Ἐξαπέστειλεν εἰς αὐτοὺς κυνόμυιαν, καὶ κατέφαγεν αὐτοὺς, καὶ βάτραχον, καὶ διέφθειρεν αὐτούς. Καὶ ἔδωκε τῇ ἐρυσίβῃ τοὺς καρποὺς αὐτῶν, καὶ τοὺς πόνους αὐτῶν τῇ ἀκρίδι. » Κυνομυίᾳ δὲ καὶ βατράχοις ὑπουργοῖς τῆς ὀργῆς χρησάμενος, πικρὰς αὐτοῖς τὰς ὀδύνας ἐπήγαγεν. Ἐρυσίβῃ δὲ καὶ ἀκρίδι τῆς γῆς διέφθειρε τοὺς καρπούς.
« Exapesteilen eis autous kynomuian, kai katephagen autous, kai batrachon, kai diephtheiren autous. Kai edōke tę̄ erysibę̄ tous karpous autōn, kai tous ponous autōn tę̄ akridi. » Kynomuią de kai batrachois hypourgois tēs orgēs chrēsamenos, pikras autois tas odynas epēgagen. Erysibę̄ de kai akridi tēs gēs diephtheire tous karpous.
"He sent among them the dog-fly, and it devoured them, and the frog, and it destroyed them. And he gave their fruits to the blight and their labors to the locust." Using the dog-fly and frogs as ministers of his anger, he brought bitter pains on them; and by blight and locust he destroyed the fruits of the earth.
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« ᾿Απέκτεινεν ἐν χαλάζῃ τὴν ἄμπελον αὐτῶν, καὶ τὰς συκαμίνους αὐτῶν ἐν τῇ πάχνῃ . » Ἐρυσίβῃ μὲν καὶ ἀκρίδι τὸν καρπὸν κατηνάλωσε, χαλάζῃ δὲ καὶ πάχνῃ καὶ αὐτὰς τὰς ῥίζας τῶν δένδρων ἐνέκρωσε. Τὰς μέντοι συκαμίνους οἱ ἄλλοι ἑρμηνευταὶ συκομόρους ἡρμήνευσαν.
« ᾿Apekteinen en chalazę̄ tēn ampelon autōn, kai tas sykaminous autōn en tę̄ pachnę̄ . » Erysibę̄ men kai akridi ton karpon katēnalōse, chalazę̄ de kai pachnę̄ kai autas tas rhizas tōn dendrōn enekrōse. Tas mentoi sykaminous hoi alloi hermēneutai sykomorous hērmēneusan.
"He killed their vine with hail and their mulberries with frost." With blight and locust he consumed the fruit; with hail and frost he killed even the roots of the trees. For "mulberries" the other translators rendered "sycamores."
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« Καὶ παρέδωκεν εἰς χάλαζαν τὰ κτήνη αὐτῶν, καὶ τὴν ὕπαρξιν αὐτῶν τῷ πυρί. » Ὁ δὲ Σύμμαχος οὕτως· Τοῦ ἐκδόντος λοιμῷ τὰ κτήνη αὐτῶν, καὶ τὰ κτήματα αὐτῶν οἰωνοῖς. ᾿Αθρόαν γὰρ δεξάμενα τελευτὴν, θοίνη τῶν σαρκοβόρων ὀρνίθων ἐγένετο.
« Kai paredōken eis chalazan ta ktēnē autōn, kai tēn hyparxin autōn tǭ pyri. » Ho de Symmachos houtōs; Tou ekdontos loimǭ ta ktēnē autōn, kai ta ktēmata autōn oiōnois. ᾿Athroan gar dexamena teleutēn, thoinē tōn sarkoborōn ornithōn egeneto.
"And he gave their cattle over to the hail and their possessions to fire." Symmachus has: "Who gave their cattle over to pestilence and their possessions to birds of prey." For, receiving sudden death, they became a feast for carrion birds.
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« Ἐξαπέστειλεν εἰς αὐτοὺς ὀργὴν θυμοῦ αὐτοῦ· θυμὸν, καὶ ὀργὴν, καὶ θλίψιν, ἀποστολὴν δι' ἀγγέλων πονηρῶν. » Θυμὸν, καὶ ὀργὴν, καὶ θλίψιν, τὰς πικρὰς τιμωρίας ἐκάλεσεν · ἀγγέλους δὲ πονηροὺς, τῆς τιμωρίας τοὺς ὑπουργούς· οὔτε φύσεως, οὔτε προαιρέσεως μοχθηρίαν, τὴν πονηρίαν καλῶν, ἀλλὰ τὴν τῆς κολάσεως τιμωρίαν. Οὕτω πονηρὰν ἡμέραν τὴν τῆς τιμωρίας ἡμέραν καλεῖ. Τοῦτο δὲ καὶ ὁ Σύμμαχος παρεδήλωσεν· ἀντὶ γὰρ ἀγγέλων πονηρῶν, ἀγγέλων κακούντων εἴρηκεν.
« Exapesteilen eis autous orgēn thymou autou; thymon, kai orgēn, kai thlipsin, apostolēn di' angelōn ponērōn. » Thymon, kai orgēn, kai thlipsin, tas pikras timōrias ekalesen ; angelous de ponērous, tēs timōrias tous hypourgous; oute physeōs, oute proaireseōs mochthērian, tēn ponērian kalōn, alla tēn tēs kolaseōs timōrian. Houtō ponēran hēmeran tēn tēs timōrias hēmeran kalei. Touto de kai ho Symmachos paredēlōsen; anti gar angelōn ponērōn, angelōn kakountōn eirēken.
"He sent upon them the wrath of his anger, anger and wrath and affliction, a sending by evil angels." He called the bitter punishments anger, wrath, and affliction; and the ministers of the punishment "evil angels," calling evil not a wickedness of nature or of choice but the punishment of chastisement. So too he calls the day of punishment an evil day. Symmachus indicated this too; for instead of "evil angels" he said "angels that do harm."
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« Ωδοποίησε τρίβον τῇ ὀργῇ αὐτοῦ. » Ἀντὶ τοῦ, οὐκ ἐκώλυσεν ἡ φιλανθρωπία τὴν τιμωρίαν, ἀλλ᾽ ἔδωκε χώραν τῇ δικαίᾳ παιδείᾳ. Τοῦτο καὶ διὰ τῶν ἐπαγομένων ἐδήλωσεν. • Οὐκ ἐφείσατο ἀπὸ θανάτου τῶν ψυχῶν αὐτῶν· καὶ τὰ κτήνη αὐτῶν εἰς θάνατον συνέκλεισε. Καὶ ἐπάταξε πᾶν πρωτότοκον ἐν γῇ Αἰγύπτῳ, ἀπαρχὴν παντὸς πόνου αὐτῶν, ἐν τοῖς σκηνώμασι Χάμ. » Θεασάμενος γὰρ αὐτῶν τὴν ἀντίτυπον γνώμην, ἀφειδῶς αὐτοῖς τὰς τιμωρίας ἐπήγαγε · πρῶτον μὲν τοῖς κτήνεσιν ὄλεθρον, ὕστερον δὲ τοῖς πρωτοτόκοις θάνατον ἐπάγων ἀπροσδόκητον, Σκηνώματα δὲ Χάμ, τὴν Αἴγυπτον προσηγόρευσεν, ἐπειδὴ τοῦ Χὰμ υἱὸς ὁ Μεσρέμ, Μεσρὲμ δὲ ἡ Αἴγυπτος.
« Ōdopoiēse tribon tę̄ orgę̄ autou. » Anti tou, ouk ekōlysen hē philanthrōpia tēn timōrian, all᾽ edōke chōran tę̄ dikaią paideią. Touto kai dia tōn epagomenōn edēlōsen. • Ouk epheisato apo thanatou tōn psychōn autōn; kai ta ktēnē autōn eis thanaton synekleise. Kai epataxe pan prōtotokon en gę̄ Aigyptǭ, aparchēn pantos ponou autōn, en tois skēnōmasi Cham. » Theasamenos gar autōn tēn antitypon gnōmēn, apheidōs autois tas timōrias epēgage ; prōton men tois ktēnesin olethron, hysteron de tois prōtotokois thanaton epagōn aprosdokēton, Skēnōmata de Cham, tēn Aigypton prosēgoreusen, epeidē tou Cham huios ho Mesrem, Mesrem de hē Aigyptos.
"He made a path for his anger." That is, his love for humankind did not prevent the punishment, but gave room to just chastisement. He showed this through what follows too: "He did not spare their souls from death, and he shut up their cattle in death. And he struck every firstborn in the land of Egypt, the firstfruits of all their labor in the tents of Ham." "For seeing their stubborn mind, he brought the punishments on them unsparingly, first destruction on the cattle, then unexpected death on the firstborn." He named Egypt "the tents of Ham," since Mesrem was the son of Ham, and Mesrem is Egypt.
77.52PG 80 80:1495
« Καὶ ἀπῆρεν ὡς πρόβατα τὸν λαὸν αὐτοῦ • καὶ ἀνήγαγεν αὐτοὺς ὡσεὶ ποίμνιον ἐν ἐρήμῳ. › Οὕτως ἐκείνους παιδεύσας, ἐπὶ τὴν ἔρημον ἤγαγε τὸν οἰκεῖον λαόν · ποιμένα μιμούμενος, τῆς ποίμνης ἡγούμενον.
« Kai apēren hōs probata ton laon autou • kai anēgagen autous hōsei poimnion en erēmǭ. › Houtōs ekeinous paideusas, epi tēn erēmon ēgage ton oikeion laon ; poimena mimoumenos, tēs poimnēs hēgoumenon.
"And he led out his people like sheep and brought them up like a flock in the desert." Having thus chastised those, he led his own people into the desert, imitating a shepherd who goes before his flock.
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« Καὶ ὡδήγησεν αὐτοὺς ἐπ᾿ ἐλπίδι, καὶ οὐκ ἐδειλίασαν. • Πολλὰ γὰρ ἐνέγγυα τῆς οἰκείας δυνάμεως δεδωκὼς, θαῤῥεῖν αὐτῷ, καὶ μὴ δεδιέναι προσέταξε. Τοῦτο δὲ παρὰ μὲν τοῦ Θεοῦ τῶν ὅλων ἐγένετο· ἐκεῖνοι δὲ τῇ δυνάμει τοῦ Θεοῦ θαῤῥεῖν οὐκ ἠβούλοντο. « Καὶ τοὺς ἐχθροὺς αὐτῶν ἐκάλυψε θάλασσα. » Ἡ γὰρ αὐτὴ θάλασσα τούτοις μὲν παρέσχεν ὁδὸν, ἐκείνους δὲ τοῖς κύμασιν ἔχωσε.
« Kai hōdēgēsen autous ep᾿ elpidi, kai ouk edeiliasan. • Polla gar enengya tēs oikeias dynameōs dedōkōs, tharrhein autǭ, kai mē dedienai prosetaxe. Touto de para men tou Theou tōn holōn egeneto; ekeinoi de tę̄ dynamei tou Theou tharrhein ouk ēboulonto. « Kai tous echthrous autōn ekalypse thalassa. » Hē gar autē thalassa toutois men pareschen hodon, ekeinous de tois kymasin echōse.
"And he led them in hope, and they were not afraid." For having given many pledges of his power, he commanded them to take courage in him and not to fear. This was done by the God of all; but they would not take courage in the power of God. "And the sea covered their enemies." For the same sea gave these a road and buried those in its waves.
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« Καὶ εἰσήγαγεν αὐτοὺς εἰς ὄρος ἁγιάσματος αὐτοῦ, ὅρος τοῦτο ὁ ἐκτήσατο ἡ δεξιὰ αὐτοῦ. » Ἐκεῖθεν τοίνυν ἐλευθερώσας, ἔδωκεν αὐτοῖς ἣν ἐπηγγείλατο γῆν· διὰ γὰρ τοῦ Σιὼν ὄρους πᾶσαν τὴν γῆν παρεδήλωσε. « Καὶ ἐξέβαλεν ἀπὸ προσώπου αὐτῶν ἔθνη, καὶ ἐκληροδότησεν αὐτοὺς ἐν σχοινίῳ κληροδοσίας. » Τῶν γὰρ παλαιῶν οἰκητόρων τὴν γῆν ἐκείνην ἐλευθερώσας, τούτοις κατὰ τὰς ὑποσχέσεις τὴν ταύτης δέδωκε δεσποτείαν. Τοῦτο γὰρ δηλοῖ τὸ ἐν σχοινίῳ κληροδοσίας. Τὴν γὰρ οἰκείαν εἰώθασι γῆν οἱ κεκτημένοι μετρεῖν· τοὺς δὲ κλήρους καὶ τὰς διανεμήσεις ἀκριβέστερον διδάσκει τοῦ Ἰησοῦ τοῦ Ναυῆ ἡ συγγραφή.
« Kai eisēgagen autous eis oros hagiasmatos autou, horos touto ho ektēsato hē dexia autou. » Ekeithen toinyn eleutherōsas, edōken autois hēn epēngeilato gēn; dia gar tou Siōn orous pasan tēn gēn paredēlōse. « Kai exebalen apo prosōpou autōn ethnē, kai eklērodotēsen autous en schoiniǭ klērodosias. » Tōn gar palaiōn oikētorōn tēn gēn ekeinēn eleutherōsas, toutois kata tas hyposcheseis tēn tautēs dedōke despoteian. Touto gar dēloi to en schoiniǭ klērodosias. Tēn gar oikeian eiōthasi gēn hoi kektēmenoi metrein; tous de klērous kai tas dianemēseis akribesteron didaskei tou Iēsou tou Nauē hē syngraphē.
"And he brought them to the mountain of his sanctuary, this mountain which his right hand acquired." "Having freed them from there, he gave them the land he had promised"; for by Mount Zion he indicated the whole land. "And he drove out nations before them and allotted them their inheritance by a measuring line." For having freed that land from its old inhabitants, he gave these the lordship of it according to the promises. This is what "by a line of allotment" shows; for owners usually measure their own land. The book of Joshua son of Nun teaches the lots and divisions more precisely.
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« Καὶ κατεσκήνωσεν ἐν τοῖς σκηνώμασιν αὐτῶν τὰς φυλὰς τοῦ Ἰσραήλ. » Κατὰ [ φυλάς] γὰρ τὴν γῆν διενείμαντο· οὕτω τὴν μετὰ τὴν ἔρημον αὐτῶν ἀπιστίαν διδάξας, διηγεῖται τὰς ἐν τῇ γῇ τῆς ἐπαγγελίας παρανομίας.
« Kai kateskēnōsen en tois skēnōmasin autōn tas phylas tou Israēl. » Kata [ phylas] gar tēn gēn dieneimanto; houtō tēn meta tēn erēmon autōn apistian didaxas, diēgeitai tas en tę̄ gę̄ tēs epangelias paranomias.
"And he made the tribes of Israel dwell in their tents." For they divided the land by [tribes]. Having thus taught their unbelief after the desert, he recounts their lawless deeds in the promised land.
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« Καὶ ἐπείρασαν καὶ παρεπίκραναν τὸν Θεὸν τὸν ὕψιστον, καὶ τὰ μαρτύρια αὐτοῦ οὐκ ἐφυλάξαντο.» Μετὰ τοσαύτας καὶ τηλικαύτας εὐεργεσίας ἐπέμειναν παρανομοῦντες, καὶ τὰς θείας παραβαίνοντες ἐντολάς.
« Kai epeirasan kai parepikranan ton Theon ton hypsiston, kai ta martyria autou ouk ephylaxanto.» Meta tosautas kai tēlikautas euergesias epemeinan paranomountes, kai tas theias parabainontes entolas.
"And they tempted and embittered God the Most High, and did not keep his testimonies." After so many and such great benefits they persisted in lawlessness and transgressed the divine commandments.
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« Καὶ ἀπέστρεψαν, καὶ ἠθέτησαν καθὼς καὶ οἱ πατέρες αὐτῶν. » Τὴν τῶν πατέρων ἐμιμήσαντο μοχθηρίαν, καὶ τὴν ἐκείνων θεασάμενοι τιμωρίαν, οὐδὲν ἐντεῦθεν ἀπώναντο. « Μετεστράφησαν εἰς τόξον στρεβλόν. » Τόξον, κατὰ μὲν τέχνην κατεσκευασμένον, κατὰ σκοποῦ πέμπει τὰ ἀφιέμενα βέλη • διαστροφὴν δὲ τινα δεξάμενον, τὰ πεμπόμενα βέλη κατευθύνειν οὐ δύναται. Κἀκεῖνοι τοίνυν τῆς διανοίας τὴν εὐθύτητα διαφθείραντες, οὔτε ταῖς θείαις εὐεργεσίαις εἰς δέον ἐχρῶντο, καὶ βλάβης ἀφορμὰς τὰς τῆς ὠφελείας ἀπέφαινον ἀφορμάς.
« Kai apestrepsan, kai ēthetēsan kathōs kai hoi pateres autōn. » Tēn tōn paterōn emimēsanto mochthērian, kai tēn ekeinōn theasamenoi timōrian, ouden enteuthen apōnanto. « Metestraphēsan eis toxon streblon. » Toxon, kata men technēn kateskeuasmenon, kata skopou pempei ta aphiemena belē • diastrophēn de tina dexamenon, ta pempomena belē kateuthynein ou dynatai. Kakeinoi toinyn tēs dianoias tēn euthytēta diaphtheirantes, oute tais theiais euergesiais eis deon echrōnto, kai blabēs aphormas tas tēs ōpheleias apephainon aphormas.
"And they turned away and rejected, as their fathers did." They imitated the wickedness of their fathers, and seeing their punishment, they gained nothing from it. "They were turned into a crooked bow." A bow made with skill sends the arrows released toward the mark; but when it has received some warp, it cannot direct the arrows it sends. So they too, having corrupted the straightness of their mind, did not use the divine benefits as they should, and turned the occasions of benefit into occasions of harm.
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« Καὶ παρώργισαν αὐτὸν ἐν τοῖς βουνοῖς αὐτῶν, καὶ ἐν τοῖς γλυπτοῖς αὐτῶν παρεζήλωσαν αὐτόν.» Παρὰ τοῦ Θεοῦ τῶν ὅλων δεχόμενοι τὰ ἀγαθὰ, τοῖς ἀψύχοις εἰδώλοις ἐδούλευον.
« Kai parōrgisan auton en tois bounois autōn, kai en tois glyptois autōn parezēlōsan auton.» Para tou Theou tōn holōn dechomenoi ta agatha, tois apsychois eidōlois edouleuon.
"And they provoked him to anger on their hills, and moved him to jealousy with their carved images." Receiving good things from the God of all, they served lifeless idols.
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« Ἤκουσεν ὁ Θεὸς, καὶ ὑπερεῖδε. • Δεομένους, φησὶ, τῆς οἰκείας οὐκ ἠξίου προνοίας. Ταῦτα δὲ σαφέστερον ἡ τῶν Κριτῶν ἱστορία διδάσκει. Παρέδωκε γὰρ αὐτοὺς, ποτὲ μὲν Αμμανίταις, ποτὲ δὲ Μωαβίταις, ἄλλοτε δὲ Μαδιηναίοις, καὶ ἀλλοφύλοις· ποινὴν αὐτοὺς τῆς ἀσεβείας εἰσπραττόμενος. • Καὶ ἐξουδένωσε σφόδρα τὸν Ἰσραήλ. » Τὸν γὰρ πολυθρύλλητον ἐκεῖνον λαὸν, τὸν παραδόξως τῆς Αἰγυπτίων δουλείας ἀπαλλαγέντα, ὃν ἡ θάλασσα εἶδε καὶ ἔφυγε, καὶ ὁ Ἰορδάνης ἀνεχώρησεν εἰς τὰ ὀπίσω, τοῦτον οἱ ὅμοροι ῥᾳδίως κατηγωνίζοντο. «Καὶ ἀπώσατο τὴν σκηνὴν Σηλώμ, σκήνωμα κατεσκήνωσεν ἐν ἀνθρώποις. » Ταῦτα δὲ λοιπὸν ἡ ἀρχὴ τῶν Βασιλειῶν διδάσκει, Ἡλεὶ μεμνημένη τοῦ ἀρχιερέως, καὶ τῆς τῶν ἐκείνου παίδων παρανομίας.
« Ēkousen ho Theos, kai hypereide. • Deomenous, phēsi, tēs oikeias ouk ēxiou pronoias. Tauta de saphesteron hē tōn Kritōn historia didaskei. Paredōke gar autous, pote men Ammanitais, pote de Mōabitais, allote de Madiēnaiois, kai allophylois; poinēn autous tēs asebeias eisprattomenos. • Kai exoudenōse sphodra ton Israēl. » Ton gar polythryllēton ekeinon laon, ton paradoxōs tēs Aigyptiōn douleias apallagenta, hon hē thalassa eide kai ephyge, kai ho Iordanēs anechōrēsen eis ta opisō, touton hoi homoroi rhądiōs katēgōnizonto. «Kai apōsato tēn skēnēn Sēlōm, skēnōma kateskēnōsen en anthrōpois. » Tauta de loipon hē archē tōn Basileiōn didaskei, Hēlei memnēmenē tou archiereōs, kai tēs tōn ekeinou paidōn paranomias.
"God heard and overlooked." "When they were in need," he says, "he did not count them worthy of his providence." The history of the Judges teaches this more clearly. For he handed them over now to the Ammonites, now to the Moabites, at other times to the Midianites and the Philistines, exacting the penalty for their impiety. "And he utterly despised Israel." For that celebrated people, wonderfully freed from slavery to the Egyptians, the people the sea saw and fled from and before which the Jordan turned back, was easily overcome by its neighbors. "And he rejected the tent of Shiloh, the tent where he dwelt among men." The beginning of the Kingdoms teaches this, recalling the high priest Eli and the lawlessness of his sons.
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«Καὶ παρέδωκεν εἰς αἰχμαλωσίαν τὴν ἰσχὺν αὐτῶν· καὶ τὴν καλλονὴν αὐτῶν εἰς χεῖρας ἐχθρῶν.» Ἰσχὺν αὐτῶν καὶ καλλονὴν τὴν κιβωτὸν λέγει· ταύτην δὲ Ὀφνὶ καὶ Φινεὲς εἰς ἐπικουρίαν τῶν ὁμοφύλων ἐξαγαγόντες, τῆς οἰκείας παρανομίας ἔτισαν δίκας· τὴν δὲ κιβωτὸν οἱ ἀλλόφυλοι λαβόντες ἀνέθεσαν οἷόν τι ἀκροθίνιον τῷ Δαγών· εἴδωλον δὲ τοῦτο ἦν, ὑπ᾿ ἐκείνων θεραπευόμενον.
«Kai paredōken eis aichmalōsian tēn ischyn autōn; kai tēn kallonēn autōn eis cheiras echthrōn.» Ischyn autōn kai kallonēn tēn kibōton legei; tautēn de Ophni kai Phinees eis epikourian tōn homophylōn exagagontes, tēs oikeias paranomias etisan dikas; tēn de kibōton hoi allophyloi labontes anethesan hoion ti akrothinion tǭ Dagōn; eidōlon de touto ēn, hyp᾿ ekeinōn therapeuomenon.
"And he gave their strength into captivity, and their beauty into the hands of enemies." By their strength and beauty he means the ark. Hophni and Phinehas brought it out to help their kinsmen and paid the penalty for their own lawlessness; and the Philistines took the ark and dedicated it like a spoil of war to Dagon, an idol they worshiped.
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« Καὶ συνέκλεισεν εἰς ῥομφαίαν τὸν λαὸν αὐτοῦ, καὶ τὴν κληρονομίαν αὐτοῦ ὑπερεῖδε . » Παρέδωκε γὰρ αὐτοὺς ταῖς τῶν πολεμίων χερσὶ, διὰ τὴν τῆς παρανομίας ὑπερβολήν. Κληρονομίαν δὲ αὐτοὺς ὠνόμασεν, ὡς κηδεμονίας ὅτι μάλιστα πλείστης παρ' αὐτοῦ τετυχηκότας ἀεί. Οὕτω δὲ αὐτοὺς καὶ ὁ μέγας προσηγόρευσε Μωσῆς". « Ἐγενήθη γάρ, φησὶ, μερὶς Κυρίου, λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ. » Εἶτα καταλέγει τῆς τιμωρίας τὰ εἴδη.
« Kai synekleisen eis rhomphaian ton laon autou, kai tēn klēronomian autou hypereide . » Paredōke gar autous tais tōn polemiōn chersi, dia tēn tēs paranomias hyperbolēn. Klēronomian de autous ōnomasen, hōs kēdemonias hoti malista pleistēs par' autou tetychēkotas aei. Houtō de autous kai ho megas prosēgoreuse Mōsēs". « Egenēthē gar, phēsi, meris Kyriou, laos autou Iakōb, schoinisma klēronomias autou Israēl. » Eita katalegei tēs timōrias ta eidē.
"And he shut up his people to the sword and overlooked his inheritance." For he handed them over to the hands of the enemies because of the excess of their lawlessness. He named them his inheritance, since they had always received very great care from him. The great Moses too so named them: "For the Lord's portion became his people Jacob; Israel the measured lot of his inheritance." Then he lists the kinds of punishment.
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« Τοὺς νεανίσκους αὐτῶν κατέφαγε πῦρ· καὶ αἱ παρθένοι αὐτῶν οὐκ ἐπενθήθησαν. Οἱ ἱερεῖς αὐτῶν ἐν ῥομφαίᾳ ἔπεσον, καὶ αἱ χῆραι αὐτῶν οὐ κλαυσθήσονται. » Τοὺς μὲν γὰρ πυρὶ παρέδωκε • τῶν δὲ ὁ συνήθης οὐκ ἐγένετο θρῆνος, ἑκάστου περὶ τὰ οἰκεῖα ἡσχολημένου κακά. Ὁφνὶ δὲ καὶ Φινεὲς οἱ ἱερεῖς, αὐτὴν ἐπιφερόμενοι τὴν κιβωτὸν, ἐδέξαντο τὴν σφαγὴν, δι' αὐτῶν διδασκόμενοι τῶν πραγμάτων, μὴ θαῤῥεῖν παρανομίᾳ συζῶντας τῇ θείᾳ κηδεμονίᾳ.
« Tous neaniskous autōn katephage pyr; kai hai parthenoi autōn ouk epenthēthēsan. Hoi hiereis autōn en rhomphaią epeson, kai hai chērai autōn ou klausthēsontai. » Tous men gar pyri paredōke • tōn de ho synēthēs ouk egeneto thrēnos, hekastou peri ta oikeia hēscholēmenou kaka. Hophni de kai Phinees hoi hiereis, autēn epipheromenoi tēn kibōton, edexanto tēn sphagēn, di' autōn didaskomenoi tōn pragmatōn, mē tharrhein paranomią syzōntas tę̄ theią kēdemonią.
"Fire devoured their young men, and their virgins were not mourned. Their priests fell by the sword, and their widows will not be wept for." Some he gave to fire; for others the customary lament was not made, since each was occupied with his own evils. Hophni and Phinehas the priests, carrying the ark itself, were slaughtered, taught by the facts themselves not to trust in God's care while living in lawlessness.
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« Εξηγέρθη ὡς ὁ ὑπνῶν Κύριος. » Αλλ' ὅμως ταύταις αὐτοὺς ταῖς τιμωρίαις ὑποβαλών, καὶ τοὺς τούτων ἐδίδαξε πολεμίους τὰς τῶν γεγενημένων αἰτίας. « Ὡς δυνατὸς, καὶ κεκραιπαληκὼς ἐξ οἶνου.
« Exēgerthē hōs ho hypnōn Kyrios. » All' homōs tautais autous tais timōriais hypobalōn, kai tous toutōn edidaxe polemious tas tōn gegenēmenōn aitias. « Hōs dynatos, kai kekraipalēkōs ex oinou.
"The Lord awoke as one sleeping." Yet having subjected them to these punishments, he also taught their enemies the causes of what had happened. "Like a mighty man overcome with wine."
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« Καὶ ἐπάταξε τοὺς ἐχθροὺς αὐτῶν εἰς τὰ ὀπίσω. ὄνειδος αἰώνιον ἔδωκεν αὐτοῖς. » Οἷον γάρ τινα ὕπνον τὴν μακροθυμίαν ἀποσεισάμενος, τοῖς ἀλλοφύλοις ἐπήνεγκε τὴν πληγὴν, δι᾽ ἣν ἐπονείδιστοι παρὰ πᾶσιν ἐγένοντο. Λέγει δὲ τῆς ἔδρας τὸ πάθος, ὅπερ ἡ ἱστορία διδάσκει. Τοῦτο δὲ καὶ ἡ προφητεία δεδήλωκεν · ἔφη γάρ · « Καὶ ἐπάταξε τοὺς ἐχθροὺς αὐτῶν εἰς τὰ ὀπίσω · · σεμνότερον τὸ μέρος δηλώσασα τὸ δεξάμενον τὴν πληγήν. Ὕπνον δὲ τὴν μακροθυμίαν ἐκάλεσεν· ἐξ οἴνου δὲ κραιπάλην, τὴν ἀγανάκτησιν. Καθάπερ γὰρ ἐπείσακτόν ἐστι Θεοῦ, τιμωρία δικαίως τοῖς πλημμελοῦσιν ἐπαγομένη.
« Kai epataxe tous echthrous autōn eis ta opisō. oneidos aiōnion edōken autois. » Hoion gar tina hypnon tēn makrothymian aposeisamenos, tois allophylois epēnenke tēn plēgēn, di᾽ hēn eponeidistoi para pasin egenonto. Legei de tēs edras to pathos, hoper hē historia didaskei. Touto de kai hē prophēteia dedēlōken ; ephē gar ; « Kai epataxe tous echthrous autōn eis ta opisō ; ; semnoteron to meros dēlōsasa to dexamenon tēn plēgēn. Hypnon de tēn makrothymian ekalesen; ex oinou de kraipalēn, tēn aganaktēsin. Kathaper gar epeisakton esti Theou, timōria dikaiōs tois plēmmelousin epagomenē.
"And he struck his enemies in the hinder parts; he gave them an everlasting reproach." "For shaking off his long-suffering as though it were a sleep, he brought the blow on the Philistines, because of which they became a reproach to all." He means the affliction of the seat, which the history teaches; and the prophecy too showed this, for it said, "And he struck his enemies in the hinder parts," indicating more decently the part that received the blow. He called long-suffering "sleep," and indignation "being overcome with wine." For just as [drunkenness] is something brought in from outside, so punishment justly brought on offenders is foreign to God.
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« Καὶ ἀπώσατο τὸ σκήνωμα Ἰωσὴφ, καὶ τὴν φυλὴν Ἐφραὶμ οὐκ ἐξελέξατο.» Πάλιν τὰς ἄλλας καταλιπών φυλὰς, μόνης μέμνηται τῆς Ἐφραίμ, τὴν ἐσομένην προορῶν τυραννίδα. Ἐκ ταύτης γὰρ Ἱεροβοὰμ ὁρμώμενος, τὰς δέκα φυλὰς ἐκ τῆς Δαβιτικῆς ἀπέῤῥηξε βασιλείας · Ἰωσὴφ δὲ καὶ Ἐφραὶμ τὴν αὐτὴν λέγει φυλήν · υἱὸς γὰρ τοῦ Ἰωσὴφ ὁ Ἐφραΐμ. ᾿Απωσθῆναι δὲ αὐτὴν λέγει, τῷ μὴ διαμεῖναι ἐν τῇ Σηλώμ τὴν σκηνὴν, ἀλλ᾽ ἐν τῇ Ἱερουσαλὴμ τῆς θείας κιβωτοῦ μεταβῆναι τὴν χάριν, ἐν ᾗ καὶ ὁ Σολομών μετὰ ταῦτα τὸν θεῖον νεὼν ἐδείματο.
« Kai apōsato to skēnōma Iōsēph, kai tēn phylēn Ephraim ouk exelexato.» Palin tas allas katalipōn phylas, monēs memnētai tēs Ephraim, tēn esomenēn proorōn tyrannida. Ek tautēs gar Hieroboam hormōmenos, tas deka phylas ek tēs Dabitikēs aperrhēxe basileias ; Iōsēph de kai Ephraim tēn autēn legei phylēn ; huios gar tou Iōsēph ho Ephraïm. ᾿Apōsthēnai de autēn legei, tǭ mē diameinai en tę̄ Sēlōm tēn skēnēn, all᾽ en tę̄ Hierousalēm tēs theias kibōtou metabēnai tēn charin, en hę̄ kai ho Solomōn meta tauta ton theion neōn edeimato.
"And he rejected the tent of Joseph and did not choose the tribe of Ephraim." Again, leaving the other tribes, he mentions only Ephraim, foreseeing the tyranny to come. For Jeroboam, coming from this tribe, broke the ten tribes away from the kingdom of David. By Joseph and Ephraim he means the same tribe; for Ephraim was the son of Joseph. He says it was rejected because the tabernacle did not remain in Shiloh, but the grace of the divine ark moved to Jerusalem, in which Solomon later built the divine temple.
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« Καὶ ἐξελέξατο τὴν φυλὴν Ἰούδα · τὸ ὄρος τὸ Σιὼν, ὁ ἡγάπησεν. » Ἐξελέξατο μέντοι τὴν φυλὴν Ἰούδα, διὰ τὴν ἐξ Ἰεσσαὶ ῥάβδον ἀνθήσειν προσδοκωμένην. Ταύτην δὲ τὴν βλάστην καὶ ὁ πατριάρχης Ἰακώβ προεθέσπισεν εὐλογῶν τὸν Ἰούδαν· μέμνηται δὲ αὐτῆς καὶ ὁ θεσπέσιος Παῦλος, ούτωσὶ λέγων· · Πρόδηλον δὲ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός. » Ταύτης οὖν ἕνεκα τὴν Ἰούδα φυλὴν τῶν ἄλλων προείλετο· ἐπειδὴ δὲ τοῦτό πως ἡγνοεῖτο τοῖς πολλοῖς τὸ μυστήριον, μάλα σαφῶς ἐπήγαγε· « Τὸ ὄρος τὸ Σιών, ὁ ἠγάπησεν, » ἵνα τῶν ἄλλων φυλῶν κατασβέσῃ τὸν φθόνον, μονονουχὶ λέγων· Μηδεμίαν ἀφορμὴν ζηλοτυπίας εἰσδέξησθε. Διὰ γὰρ τὸ Σιὼν ὄρος ἐξελέξατο τὴν Ἰούδα φυλήν. "Αλλως τε καὶ σεβάσμιον βούλεται δεῖξαι τὸ ὄρος, διὰ τὸν οἰκοδομηθησόμενον νεὼν ἐν αὐτῷ.
« Kai exelexato tēn phylēn Iouda ; to oros to Siōn, ho hēgapēsen. » Exelexato mentoi tēn phylēn Iouda, dia tēn ex Iessai rhabdon anthēsein prosdokōmenēn. Tautēn de tēn blastēn kai ho patriarchēs Iakōb proethespisen eulogōn ton Ioudan; memnētai de autēs kai ho thespesios Paulos, outōsi legōn; ; Prodēlon de hoti ex Iouda anatetalken ho Kyrios hēmōn Iēsous Christos. » Tautēs oun heneka tēn Iouda phylēn tōn allōn proeileto; epeidē de touto pōs hēgnoeito tois pollois to mystērion, mala saphōs epēgage; « To oros to Siōn, ho ēgapēsen, » hina tōn allōn phylōn katasbesę̄ ton phthonon, mononouchi legōn; Mēdemian aphormēn zēlotypias eisdexēsthe. Dia gar to Siōn oros exelexato tēn Iouda phylēn. "Allōs te kai sebasmion bouletai deixai to oros, dia ton oikodomēthēsomenon neōn en autǭ.
"And he chose the tribe of Judah, Mount Zion which he loved." He chose the tribe of Judah because of the rod expected to blossom from Jesse. The patriarch Jacob foretold this shoot when he blessed Judah; and the inspired Paul mentions it too, saying, "For it is evident that our Lord Jesus Christ has sprung from Judah." For this reason he preferred the tribe of Judah to the others. And since this mystery was somehow unknown to most, he very plainly added, "Mount Zion, which he loved," to quench the envy of the other tribes, as if saying, "Admit no occasion of jealousy; for he chose the tribe of Judah because of Mount Zion." Besides, he wishes to show the mountain to be revered because of the temple to be built on it.
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« Καὶ ᾠκοδόμησεν ὡς μονοκερώτων τὸ ἁγίασμα αὐτοῦ. » Κέρατι τὸν μονόκερων ἑνὶ καθωπλίσθαι φασίν · ἕνα δὲ προσκυνεῖν Θεὸν καὶ ὁ νόμος ἐδίδαξεν. Εἰκότως τοίνυν ἀπείκασε μονοκέρωτι τὸν ἕνα νεὼν, τὸν τῷ ἑνὶ ἀφιερωμένον Θεῷ. « Ἐν τῇ γῇ ἐθεμελίωσεν αὐτὴν εἰς τὸν αἰῶνα. » Ὁ δὲ Σύμμαχος οὕτως· Ὡς τὴν γῆν, ἣν ἐθεμελίωσας εἰς τὸν αἰῶνα. Καὶ οἱ ἄλλοι δὲ τὴν αὐτὴν διάνοιαν ἡρμηνεύκασι. Λέγει τοίνυν, ὅτι καθάπερ μίαν ἐδημιούργησε γῆν, οὕτω νεὼν Ἰουδαίοις ἕνα δημιουργῆσαι προσέταξε. « Καὶ ἐξελέξατο Δαβὶδ τὸν δοῦλον αὑτοῦ, καὶ ἀνέλαβεν αὐτὸν ἐκ τῶν ποιμνίων τῶν προβάτων. › Κατὰ ταυτὸν διὰ τούτων ἐδήλωσε, καὶ τοῦ Δαβὶδ τὴν ἀρετὴν, δοῦλον αὐτὸν ὀνομάσας Θεοῦ, καὶ τοῦ Θεοῦ τὴν φιλοτιμίαν, ὅτι τὸν προβατέα βασιλέα πεποίηκεν. Ἐξόπισθεν τῶν λοχευομένων ἔλαβεν αὐτόν.» Ὁ δὲ Σύμμαχος οὕτως· ᾿Ακολουθοῦντα ἐγκύμοσιν ἤγαγεν αὐτόν. Ἐπίτασις δὲ τῆς φιλοτιμίας καὶ τοῦτο · οὐδὲ γὰρ ποιμὴν τέλειος ἦν, ἀλλ᾿ ὑπουργὸς ποιμένος, τοῖς τίκτουσι τῶν προβάτων ἑπόμενος. • Ποιμαίνειν Ἰακὼβ τὸν δοῦλον αὐτοῦ, καὶ Ἰσραὴλ τὴν κληρονομίαν αὐτοῦ· καὶ ἐποίμανεν αὐτοὺς ἐν τῇ ἀκακίᾳ τῆς καρδίας αὐτοῦ, καὶ ἐν ταῖς συνέσεσι τῶν χειρῶν αὐτοῦ ὡδήγησεν αὐτούς. » Καὶ τοῦτο δὲ δείκνυσι τὴν τῆς κηδεμονίας ὑπερβολήν· οὐ γὰρ τοῖς τυχοῦσιν ἀνθρώποις ἐπέστησε τὸν τῶν προβάτων νομέα, ἀλλ᾽ ἁπλότητι σύνεσιν κεράσας, κατὰ τοὺς θείους αὐτοὺς ἐποδήγησε νόμους. Τούτοις ἔοικεν ἡ τοῦ Κυρίου νομοθεσία · « Γίνεσθε φρόνιμοι ὡς οἱ ὄφεις, καὶ ἀκέραιοι ὡς αἱ περιστεραί. » Ἑκατέρου γὰρ ἐξορίσας κακίαν, καὶ τοῦ μὲν τὴν κακουργίαν, τῆς δὲ τὴν ἄνοιαν ἐξελὼν, τὴν ἐπαινουμένην ἐκέρασεν ἀρετήν. Ταύτην καὶ ἡμᾶς ἐν ἑαυτοῖς κατορθῶσαι προσήκει, καὶ τῷ μακαρίῳ Δαβὶδ κληθέντας παραπλησίως, μᾶλλον δὲ ἐπὶ μείζοσι· μειζόνων γὰρ πραγμάτων διακονίαν ἐνεχειρίσθημεν· ἀξίως περιπατῆσαι τῆς κλήσεως, ἧς ἐκλήθημεν, κατὰ τὴν τοῦ θεσπεσίου Παύλου νομοθεσίαν.
« Kai ǭkodomēsen hōs monokerōtōn to hagiasma autou. » Kerati ton monokerōn heni kathōplisthai phasin ; hena de proskynein Theon kai ho nomos edidaxen. Eikotōs toinyn apeikase monokerōti ton hena neōn, ton tǭ heni aphierōmenon Theǭ. « En tę̄ gę̄ ethemeliōsen autēn eis ton aiōna. » Ho de Symmachos houtōs; Hōs tēn gēn, hēn ethemeliōsas eis ton aiōna. Kai hoi alloi de tēn autēn dianoian hērmēneukasi. Legei toinyn, hoti kathaper mian edēmiourgēse gēn, houtō neōn Ioudaiois hena dēmiourgēsai prosetaxe. « Kai exelexato Dabid ton doulon hautou, kai anelaben auton ek tōn poimniōn tōn probatōn. › Kata tauton dia toutōn edēlōse, kai tou Dabid tēn aretēn, doulon auton onomasas Theou, kai tou Theou tēn philotimian, hoti ton probatea basilea pepoiēken. Exopisthen tōn locheuomenōn elaben auton.» Ho de Symmachos houtōs; ᾿Akolouthounta enkymosin ēgagen auton. Epitasis de tēs philotimias kai touto ; oude gar poimēn teleios ēn, all᾿ hypourgos poimenos, tois tiktousi tōn probatōn hepomenos. • Poimainein Iakōb ton doulon autou, kai Israēl tēn klēronomian autou; kai epoimanen autous en tę̄ akakią tēs kardias autou, kai en tais synesesi tōn cheirōn autou hōdēgēsen autous. » Kai touto de deiknysi tēn tēs kēdemonias hyperbolēn; ou gar tois tychousin anthrōpois epestēse ton tōn probatōn nomea, all᾽ haplotēti synesin kerasas, kata tous theious autous epodēgēse nomous. Toutois eoiken hē tou Kyriou nomothesia ; « Ginesthe phronimoi hōs hoi opheis, kai akeraioi hōs hai peristerai. » Hekaterou gar exorisas kakian, kai tou men tēn kakourgian, tēs de tēn anoian exelōn, tēn epainoumenēn ekerasen aretēn. Tautēn kai hēmas en heautois katorthōsai prosēkei, kai tǭ makariǭ Dabid klēthentas paraplēsiōs, mallon de epi meizosi; meizonōn gar pragmatōn diakonian enecheiristhēmen; axiōs peripatēsai tēs klēseōs, hēs eklēthēmen, kata tēn tou thespesiou Paulou nomothesian.
"And he built his sanctuary like that of unicorns." They say that the unicorn is armed with one horn; and the law taught them to worship one God. So he rightly likened to a unicorn the one temple dedicated to the one God. "On the earth he founded it forever." Symmachus has: "Like the earth, which you founded forever." The others too rendered the same sense. He says, then, that just as he created one earth, so he commanded the Jews to build one temple. "And he chose David his servant and took him from the flocks of sheep." At the same time he showed by these words both David's virtue, naming him a servant of God, and God's generosity, in making the shepherd a king. "From following the ewes with young he took him." Symmachus has: "Following the pregnant ones he brought him." This too heightens the generosity; for he was not even a full shepherd, but a shepherd's helper, following the sheep giving birth. "To shepherd Jacob his servant and Israel his inheritance; and he shepherded them in the innocence of his heart, and guided them by the understanding of his hands." This too shows the excess of his care; for he did not set the shepherd of sheep over ordinary men; but mixing understanding with simplicity, David guided them according to the divine laws. Like this is the Lord's legislation: "Be wise as serpents and innocent as doves." For banishing the vice of each, removing the serpent's malice and the dove's folly, he mixed the virtue that is praised. We too ought to achieve this in ourselves, having been called like the blessed David, or rather to greater things (for we have been entrusted with the ministry of greater matters), and to walk worthily of the calling with which we were called, according to the legislation of the inspired Paul.
Chapter 78
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« Ψαλμὸς τῷ ᾿Ασάφ. » ᾿Αντιόχου, τοῦ ἐπίκλην Ἐπιφανοῦς, τὴν κατὰ τοῦ λαοῦ τῶν Ἰουδαίων μανίαν ὁ προφητικὸς προθεσπίζει λόγος. Τὴν δὲ χρησμολογίαν εἰς εὐχὴν σχηματίζει, ὡς ὑπὸ τῶν εὐσεβῶν τῶν ἐσομένων τηνικαῦτα προσφερομένην, οὐδέπω μὲν νενικηκότων, ἔτι δὲ περικλυζομένων ταῖς συμφοραῖς. « Ὁ Θεὸς, ἤλθοσαν ἔθνη εἰς τὴν κληρονομίαν σου, ἐμίαναν τὸν ναὸν τὸν ἅγιόν σου. » Σοφῶς ἡ τοῦ Πνεύματος χάρις τοὺς ταῖς χαλεπαῖς ἐκείναις προσπαλαίοντας συμφοραῖς ἐδίδαξεν ἄρξασθαι τῆς ἱκετείας. Οὐ γὰρ τὰ οἰκεῖα πρότερον διηγήσαντο πάθη · ἀλλὰ τὴν κατὰ τοῦ θείου νεὼ τολμηθεῖσαν ἀσέβειαν, ὡς τοῦ νεὼ μηδὲν εἰς τὸν θεῖον πλημμελήσαντος νόμον. Ἔθνη, φησὶ, δυσσεβείᾳ καὶ παρανομίᾳ συζῶντα τῆς σῆς κληρονομίας ἐκράτησαν. Ἐπιβῆναι γὰρ τῶν ἀδύτων τοῦ σοῦ νεὼ κατετόλμησαν. Οὐ βωμοῖς δὲ μόνον, καὶ θυσίαις δαιμόνων, τὰ σὰ κατεμίαναν ἅγια.
« Psalmos tǭ ᾿Asaph. » ᾿Antiochou, tou epiklēn Epiphanous, tēn kata tou laou tōn Ioudaiōn manian ho prophētikos prothespizei logos. Tēn de chrēsmologian eis euchēn schēmatizei, hōs hypo tōn eusebōn tōn esomenōn tēnikauta prospheromenēn, oudepō men nenikēkotōn, eti de periklyzomenōn tais symphorais. « Ho Theos, ēlthosan ethnē eis tēn klēronomian sou, emianan ton naon ton hagion sou. » Sophōs hē tou Pneumatos charis tous tais chalepais ekeinais prospalaiontas symphorais edidaxen arxasthai tēs hiketeias. Ou gar ta oikeia proteron diēgēsanto pathē ; alla tēn kata tou theiou neō tolmētheisan asebeian, hōs tou neō mēden eis ton theion plēmmelēsantos nomon. Ethnē, phēsi, dyssebeią kai paranomią syzōnta tēs sēs klēronomias ekratēsan. Epibēnai gar tōn adytōn tou sou neō katetolmēsan. Ou bōmois de monon, kai thysiais daimonōn, ta sa katemianan hagia.
"A psalm of Asaph." The prophetic word foretells the madness of Antiochus, surnamed Epiphanes, against the people of the Jews. It frames the oracle as a prayer, offered by the pious who would live then, not yet victorious but still flooded with misfortunes. "O God, the nations have come into your inheritance; they have defiled your holy temple." The grace of the Spirit wisely taught those wrestling with those grievous misfortunes how to begin their supplication. For they did not first recount their own sufferings, but the impiety dared against the divine temple, since the temple had committed no offense against the divine law. "Nations," he says, "living in impiety and lawlessness, have mastered your inheritance. For they dared to enter the innermost places of your temple; and they defiled your holy things not only with altars but with sacrifices to demons."
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« Ἔθεντο Ἱερουσαλήμ εἰς ὀπωροφυλάκιον. » "Αρδην γὰρ πᾶσαν τὴν πόλιν πορθήσαντες, οὐδὲν σκηνῆς διαφέρειν εἰς ὀπωροφυλάκιον γενομένης, τὴν πολυθρύλλητον ἐπέφηναν Ἱερουσαλήμ. • Ἔθεντο τὰ θνησιμαῖα τῶν δούλων σου βρώματα τοῖς πετεινοῖς τοῦ οὐρανοῦ, τὰς σάρκας τῶν ὁσίων σου τοῖς θηρίοις τῆς γῆς. ».Τοσαύτῃ θηριωδίᾳ καὶ μανίᾳ κατὰ τῶν σῶν θεραπόντων ἐχρήσαντο, ὡς τοῖς θηρίοις καὶ τοῖς τῶν πετεινῶν σαρκοβόροις τὰ τούτων σώματα προθεῖναι θοίνην.
« Ethento Hierousalēm eis opōrophylakion. » "Ardēn gar pasan tēn polin porthēsantes, ouden skēnēs diapherein eis opōrophylakion genomenēs, tēn polythryllēton epephēnan Hierousalēm. • Ethento ta thnēsimaia tōn doulōn sou brōmata tois peteinois tou ouranou, tas sarkas tōn hosiōn sou tois thēriois tēs gēs. ».Tosautę̄ thēriōdią kai manią kata tōn sōn therapontōn echrēsanto, hōs tois thēriois kai tois tōn peteinōn sarkoborois ta toutōn sōmata protheinai thoinēn.
"They made Jerusalem a watchman's hut in an orchard." For having sacked the whole city utterly, they made the celebrated Jerusalem no different from a booth turned into a watchman's hut in an orchard. "They gave the corpses of your servants as food to the birds of the sky, the flesh of your holy ones to the beasts of the earth." "They used such savagery and madness against your servants as to set their bodies as a feast for the beasts and the carrion birds."
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« Ἑξέχεαν τὸ αἷμα αὐτῶν ὡσεὶ ὕδωρ κύκλῳ Ἱερουσαλήμ, καὶ οὐκ ἦν ὁ θάπτων. » Μιαιφόνον δὲ κεκτημένοι τὴν γνώμην, ἀναιροῦσι μὲν τοὺς εὐσεβείᾳ συζῶντας · αἱμάτων δὲ ὀχετοὺς κατὰ τῆς γῆς παρασκευάζουσι φέρεσθαι, τάφου δὲ ἀξιοῦσθαι τοὺς σφαττομένους οὐ συγχωροῦσιν.
« Hexechean to haima autōn hōsei hydōr kyklǭ Hierousalēm, kai ouk ēn ho thaptōn. » Miaiphonon de kektēmenoi tēn gnōmēn, anairousi men tous eusebeią syzōntas ; haimatōn de ochetous kata tēs gēs paraskeuazousi pheresthai, taphou de axiousthai tous sphattomenous ou synchōrousin.
"They poured out their blood like water around Jerusalem, and there was no one to bury." "Having a bloodthirsty mind, they kill those who live piously, make streams of blood flow over the earth, and do not allow the slaughtered to be counted worthy of burial."
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« Ἑγενήθημεν ὄνειδος τοῖς γείτοσιν ἡμῶν, μυκτηρισμὸς καὶ χλευασμὸς τοῖς κύκλῳ ἡμῶν. › Ταῦτα ἡμᾶς ἐπονειδίστους τοῖς ὁμόροις εἰργάσαντο· διὰ ταῦτα ἐπίχαρτοι τοῖς πλησιοχώροις γεγόναμεν. Γείτονας δὲ καλεῖ τοὺς ᾿Αλλοφύλους, τοὺς Ἰδουμαίους, τοὺς ᾿Αμμανίτας, τοὺς Μωαβίτας, καὶ τὰ ἄλλα ἔθνη τὰ ὅμορα, ἅπερ αὐτοῖς ἀντίπαλα καὶ πολέμια ἦν ἀεί.
« Hegenēthēmen oneidos tois geitosin hēmōn, myktērismos kai chleuasmos tois kyklǭ hēmōn. › Tauta hēmas eponeidistous tois homorois eirgasanto; dia tauta epichartoi tois plēsiochōrois gegonamen. Geitonas de kalei tous ᾿Allophylous, tous Idoumaious, tous ᾿Ammanitas, tous Mōabitas, kai ta alla ethnē ta homora, haper autois antipala kai polemia ēn aei.
"We have become a reproach to our neighbors, a mockery and derision to those around us." "These things made us a reproach to the neighboring peoples; because of them we have become a cause of gloating to those nearby." He calls the Philistines, the Idumeans, the Ammonites, the Moabites, and the other bordering nations "neighbors"; they were always hostile and at war with them.
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« Ἕως πότε, Κύριε, ὀργισθήσῃ εἰς τέλος · ἐκκαυθήσεται ὡς πῦρ ὁ ζῆλός σου;» Νομοθετῶν ὁ Θεὸς αὐτῷ μόνῳ λατρεύειν προσέταξε, καὶ ἕτερον μηδένα καλούμενον προσκυνῆσαι Θεὸν, « Ὅτι ἐγὼ, φησὶ, Κύριος ὁ Θεός σου, Θεὸς ζηλωτής, πῦρ καταναλίσκον. » [ ᾿Αλλ' ὡς πολλάκις ἡμῖν εἴρηται, μηδεὶς ἀκούων ἕνα Θεὸν μοναρχίαν ὑπολάβοι · τὴν γὰρ ἀπερινόητον καὶ ἀεὶ οὖσαν οὐσίαν τὴν ἐν Πατρὶ καὶ Υἱῷ καὶ ἁγίῳ Πνεύματι προσκυνουμένην, Θεὸν ὀνομάζει· ὅτι δὲ νομοθετεῖ ὁ Θεὸς Λόγος, ὅς ἐστιν Ἰησοῦς Χριστὸς ὁ Σωτὴρ ἡμῶν, οὐκ ἂν ἀμφιβάλοι ἕκαστος τῶν φιλομαθεστέρων. ] Τοῦτο καὶ ἐνταῦθα ὁ προφητικὸς ἀνέμνησε λόγος · · Ἐκκαυθήσεται ὡς πῦρ ὁ ζῆλός σου. » Μὴ ἐπιπλεῖστον Δέσποτα, φησὶν, ὀργισθῇς, μηδὲ πυρὸς δίκην διὰ τὰς ἡμετέρας πλημμελείας τὸν καθ' ἡμῶν ζῆλον ἐξάψης.
« Heōs pote, Kyrie, orgisthēsę̄ eis telos ; ekkauthēsetai hōs pyr ho zēlos sou?» Nomothetōn ho Theos autǭ monǭ latreuein prosetaxe, kai heteron mēdena kaloumenon proskynēsai Theon, « Hoti egō, phēsi, Kyrios ho Theos sou, Theos zēlōtēs, pyr katanaliskon. » [ ᾿All' hōs pollakis hēmin eirētai, mēdeis akouōn hena Theon monarchian hypolaboi ; tēn gar aperinoēton kai aei ousan ousian tēn en Patri kai Huiǭ kai hagiǭ Pneumati proskynoumenēn, Theon onomazei; hoti de nomothetei ho Theos Logos, hos estin Iēsous Christos ho Sōtēr hēmōn, ouk an amphibaloi hekastos tōn philomathesterōn. ] Touto kai entautha ho prophētikos anemnēse logos ; ; Ekkauthēsetai hōs pyr ho zēlos sou. » Mē epipleiston Despota, phēsin, orgisthę̄s, mēde pyros dikēn dia tas hēmeteras plēmmeleias ton kath' hēmōn zēlon exapsēs.
"How long, O Lord, will you be angry to the end? Will your jealousy burn like fire?" When giving the law, God commanded that he alone be served and that no other so-called god be worshiped: "For I," he says, "am the Lord your God, a jealous God, a consuming fire." [But, as we have often said, let no one hearing "one God" suppose a monarchy of one person; for by "God" he names the incomprehensible and ever-existing essence worshiped in Father and Son and Holy Spirit. And that it is God the Word, who is Jesus Christ our Savior, who gives the law, none of the more studious would doubt.] The prophetic word recalled this here too: "Your jealousy will burn like fire." "Do not be angry, Master," he says, "for very long, nor kindle your jealousy against us like fire because of our offenses."
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« Ἔκχεον τὴν ὀργὴν σου ἐπὶ τὰ ἔθνη, τὰ μὴ γινώσκοντά σε, καὶ ἐπὶ βασιλείας, αἱ τὸ ὄνομά σου οὐκ ἐπεκαλέσαντο. » Ἐπειδὴ δίκας ἁμαρτημάτων τοὺς ἀνθρώπους εἰσπράττῃ, κατ᾿ ἐκείνων ἱκετεύω σε τὴν ὀργὴν μεταθεῖναι, οἳ παντάπασι τὸ σὸν μαθεῖν οὐκ ἐθέλουσιν ὄνομα, ἀλλὰ τῇ ἀκροτάτῃ δυσσεβείᾳ δουλεύουσιν.
« Ekcheon tēn orgēn sou epi ta ethnē, ta mē ginōskonta se, kai epi basileias, hai to onoma sou ouk epekalesanto. » Epeidē dikas hamartēmatōn tous anthrōpous eisprattę̄, kat᾿ ekeinōn hiketeuō se tēn orgēn metatheinai, hoi pantapasi to son mathein ouk ethelousin onoma, alla tę̄ akrotatę̄ dyssebeią douleuousin.
"Pour out your anger on the nations that do not know you, and on the kingdoms that have not called upon your name." "Since you exact from men the penalty for sins, I beg you to transfer your anger to those who are wholly unwilling to learn your name but serve the utmost impiety."
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« Ὅτι κατέφαγον τὸν Ἰακώβ, καὶ τὸν τόπον αὐτοῦ ἠρήμωσαν. » Σαφὲς δὲ καὶ τοῦτο τῆς ἐκείνων παρανομίας τεκμήριον · οὐδὲν γὰρ παρ᾿ ἡμῶν κακὸν ὑπομείναντες, ἡμᾶς μὲν σφαγαῖς κατηνάλωσαν, τὴν δὲ χώραν ἐδήωσαν, καὶ τὰς πόλεις ἐπόρθησαν. Τὸν δὲ τόπον αὐτοῦ, ᾿Ακύλας μὲν, ὡραῖον αὐτοῦ, Σύμμαχος δὲ καλλονὴν αὐτοῦ, ὁ δὲ Θεοδοτίων, εὐπρέπειαν αὐτοῦ ἡρμήνευσαν· δι' ὧν μᾶλλον ὁ θεῖος οἶκος δεδήλωται. Καλῶς δὲ τὸν λαὸν Ἰακώβ προςηγόρευσε, τῇ τοῦ προπάτορος μνήμῃ τὸν Θεὸν εἰς ἔλεον διεγείρων.
« Hoti katephagon ton Iakōb, kai ton topon autou ērēmōsan. » Saphes de kai touto tēs ekeinōn paranomias tekmērion ; ouden gar par᾿ hēmōn kakon hypomeinantes, hēmas men sphagais katēnalōsan, tēn de chōran edēōsan, kai tas poleis eporthēsan. Ton de topon autou, ᾿Akylas men, hōraion autou, Symmachos de kallonēn autou, ho de Theodotiōn, euprepeian autou hērmēneusan; di' hōn mallon ho theios oikos dedēlōtai. Kalōs de ton laon Iakōb prosēgoreuse, tę̄ tou propatoros mnēmę̄ ton Theon eis eleon diegeirōn.
"For they have devoured Jacob and laid waste his place." "This is a clear proof of their lawlessness: having suffered no evil from us, they consumed us with slaughter, ravaged the land, and sacked the cities." For "his place" Aquila rendered "his beauty," Symmachus "his loveliness," and Theodotion "his comeliness"; by these the divine house is rather indicated. He rightly called the people Jacob, rousing God to mercy by the memory of the forefather.
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«Μὴ μνησθῇς ἡμῶν ἀνομιῶν ἀρχαίων. » Εὐσεβεῖς ἦσαν οἱ ταύτην προσφέροντες τὴν εὐχὴν, καὶ πολὺν ὑπὲρ εὐσεβείας ἀναδεξάμενοι ζῆλον . Ἀοίδιμος γὰρ ἡ τῶν Μακκαβαίων ἀρετή. Εἰκότως τοίνυν ἀντιβολοῦσι, μὴ τῶν προτέρων ἁμαρτημάτων εὐθύνας τὸν λαὸν εἰσπραχθῆναι. ᾿Αλλὰ τοῦτο μὲν τεθείκασιν, οὐ μὴν καὶ τὸ δεύτερον προστεθείκασιν , ὥστε τὸν Θεὸν τὴν παροῦσαν αὐτῶν εὐσέβειαν κατιδεῖν. Τοῦτο γὰρ μάλιστα τὴν πολλὴν αὐτῶν δείκνυσιν ἀρετήν· τὸ τῶν μὲν προτέρων ἁμαρτημάτων μνησθῆναι, κρύψαι δὲ τὴν παροῦσαν εὐσέβειαν. • Ταχὺ προκαταλαβέτωσαν ἡμᾶς οἱ οἰκτιρμοί σου, Κύριε, ὅτι ἐπτωχεύσαμεν σφόδρα. Βοήθησον ἡμῖν ὁ Θεὸς ὁ σωτὴρ ἡμῶν. » "Ὄρεξον ὅτι τάχιστα τὴν ἄμαχόν σου ῥοπήν· πάσης γὰρ ἔρημοι προνοίας γεγόναμεν · σὲ δὲ μόνον ἐπίκουρον ἔχομεν καὶ σωτῆρα. « Ἕνεκεν τῆς δόξης τοῦ ὀνόματός σου, Κύριε, ῥῦσαι ἡμᾶς· καὶ ἱλάσθητι ταῖς ἁμαρτίαις ἡμῶν ἕνεκεν τοῦ ὀνόματός σου.» Οὐδαμοῦ τῆς σφετέρας μνημονεύουσιν ἀρετῆς, ἀλλὰ διὰ τὸ θεῖον ὄνομα τῆς θείας ἐπικουρίας ἀντιβολοῦσι τυχεῖν · ἡμῶν γὰρ, φησὶ, κακοπραγούντων, κατὰ τοῦ σοῦ ὀνόματος ἡ βλασφημία χωρεῖ. ᾿Αντιβολοῦμεν τοίνυν, παριδεῖν μὲν σὲ τὰ πλημμελήματα · μεταβαλεῖν δὲ τὰς συμφορὰς, καὶ τὴν σὴν δύναμιν ὑποδεῖξαι τοῖς ἀγνοοῦσι. . « Μήποτε" εἴπωσι τὰ ἔθνη, Ποῦ ἐστιν ὁ Θεὸς αὐτῶν; » Οἱ δὲ ἄλλοι ἑρμηνευταὶ ὡς γεγενημένον τοῦτο εἰρήκασιν · Εἰς τί λέγει τὰ ἔθνη. Ποῦ ἐστιν ὁ Θεὸς αὐτῶν; Τοῦτό με, φησὶν, ἀνιᾷ, τοῦτό με κεντεῖ πάσης ἀκίδος ὀξύτερον, τὸ ὑπὸ τῶν ἐθνῶν κατὰ σοῦ τὴν βλασφημίαν τολμᾶσθαι, καὶ ἐπιτωθάζοντας λέγειν, Ποῦ ἐστιν ὁ Θεὸς ὑμῶν, ὃν λέγετε μαστιγῶσαι τὴν Αἴγυπτον, διῃρηκέναι τὴν θάλατταν, ὑμῖν δὲ δωρῆσαι διάβασιν, καὶ τ' ἄλλα πάντα δεδρακέναι τὰ μεγάλα καὶ πολυθρύλλητα ; « Καὶ γνωσθήτω ἐν τοῖς ἔθνεσιν ἐνώπιον τῶν ὀφθαλμῶν ἡμῶν ἡ ἐκδίκησις τοῦ αἵματος τῶν δούλων σου, τοῦ ἐκκεχυμένου. » Αντιβολοῦμεν τοίνυν, τούτους μὲν τῖσαι τῆς μιαιφονίας ποινὴν, τοὺς δὲ ἄλλους ἅπαντας ἰδεῖν σὺν ἡμῖν τὴν δικαίαν σου ψῆφον, καὶ τὴν ὑπὲρ τῶν ἀνῃρημένων σοῦ θεραπόντων ὀργήν.
«Mē mnēsthę̄s hēmōn anomiōn archaiōn. » Eusebeis ēsan hoi tautēn prospherontes tēn euchēn, kai polyn hyper eusebeias anadexamenoi zēlon . Aoidimos gar hē tōn Makkabaiōn aretē. Eikotōs toinyn antibolousi, mē tōn proterōn hamartēmatōn euthynas ton laon eisprachthēnai. ᾿Alla touto men tetheikasin, ou mēn kai to deuteron prostetheikasin , hōste ton Theon tēn parousan autōn eusebeian katidein. Touto gar malista tēn pollēn autōn deiknysin aretēn; to tōn men proterōn hamartēmatōn mnēsthēnai, krypsai de tēn parousan eusebeian. • Tachy prokatalabetōsan hēmas hoi oiktirmoi sou, Kyrie, hoti eptōcheusamen sphodra. Boēthēson hēmin ho Theos ho sōtēr hēmōn. » "Orexon hoti tachista tēn amachon sou rhopēn; pasēs gar erēmoi pronoias gegonamen ; se de monon epikouron echomen kai sōtēra. « Heneken tēs doxēs tou onomatos sou, Kyrie, rhysai hēmas; kai hilasthēti tais hamartiais hēmōn heneken tou onomatos sou.» Oudamou tēs spheteras mnēmoneuousin aretēs, alla dia to theion onoma tēs theias epikourias antibolousi tychein ; hēmōn gar, phēsi, kakopragountōn, kata tou sou onomatos hē blasphēmia chōrei. ᾿Antiboloumen toinyn, paridein men se ta plēmmelēmata ; metabalein de tas symphoras, kai tēn sēn dynamin hypodeixai tois agnoousi. . « Mēpote" eipōsi ta ethnē, Pou estin ho Theos autōn? » Hoi de alloi hermēneutai hōs gegenēmenon touto eirēkasin ; Eis ti legei ta ethnē. Pou estin ho Theos autōn? Touto me, phēsin, anią, touto me kentei pasēs akidos oxyteron, to hypo tōn ethnōn kata sou tēn blasphēmian tolmasthai, kai epitōthazontas legein, Pou estin ho Theos hymōn, hon legete mastigōsai tēn Aigypton, dię̄rēkenai tēn thalattan, hymin de dōrēsai diabasin, kai t' alla panta dedrakenai ta megala kai polythryllēta ? « Kai gnōsthētō en tois ethnesin enōpion tōn ophthalmōn hēmōn hē ekdikēsis tou haimatos tōn doulōn sou, tou ekkechymenou. » Antiboloumen toinyn, toutous men tisai tēs miaiphonias poinēn, tous de allous hapantas idein syn hēmin tēn dikaian sou psēphon, kai tēn hyper tōn anę̄rēmenōn sou therapontōn orgēn.
"Do not remember our ancient iniquities." Those offering this prayer were pious and had taken up much zeal for piety; for the virtue of the Maccabees is celebrated. They rightly beg that the people not be called to account for former sins. They set this down, but they did not add the second point, that God should look at their present piety. This especially shows their great virtue: to remember their former sins but to hide their present piety. "Let your compassions quickly overtake us, Lord, for we have become very poor. Help us, O God our Savior." "Stretch out your invincible aid as quickly as possible; for we have become bereft of all providence, and we have you alone as helper and savior." "For the glory of your name, Lord, rescue us; and forgive our sins for your name's sake." Nowhere do they mention their own virtue, but they beg to obtain divine help because of the divine name. "For when we suffer misfortune," he says, "the blasphemy goes against your name. We beg you, then, to overlook our offenses, change our misfortunes, and show your power to those who do not know it." "Lest the nations say, 'Where is their God?'" The other translators said this as having happened: "Why do the nations say, 'Where is their God?'" "This grieves me," he says, "this stings me more sharply than any arrow: that the nations dare blasphemy against you and mock, saying, 'Where is your God, who you say scourged Egypt, divided the sea, gave you a crossing, and did all the other great and celebrated things?'" "And let the vengeance for the shed blood of your servants be known among the nations before our eyes." "We beg, then, that these pay the penalty for their bloodshed, and that all the others see with us your just verdict and your anger on behalf of your slain servants."
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« Εἰσελθέτω ἐνώπιόν σου ὁ στεναγμὸς τῶν πεπεδημένων · κατὰ τὴν μεγαλωσύνην τοῦ βραχίονός σου περιποίησαι τοὺς υἱοὺς τῶν τεθανατωμένων. » Ἀπιδεῖν ἱκετεύω σε καὶ εἰς τοὺς ἔτι μὲν περιόντας, δεσμὰ δὲ περικειμένους, καὶ προσδεχομένους τὸν θάνατον, καὶ μὴ πανωλεθρίαν τοῦ ἡμετέρου καταψηφίσασθαι γένους· ἀλλὰ τῶν ἀνῃρημένων περισῶσαι τοὺς παῖδας, καὶ νεολαίαν ἐξ αὐτῶν καταστῆσαι.
« Eiselthetō enōpion sou ho stenagmos tōn pepedēmenōn ; kata tēn megalōsynēn tou brachionos sou peripoiēsai tous huious tōn tethanatōmenōn. » Apidein hiketeuō se kai eis tous eti men periontas, desma de perikeimenous, kai prosdechomenous ton thanaton, kai mē panōlethrian tou hēmeterou katapsēphisasthai genous; alla tōn anę̄rēmenōn perisōsai tous paidas, kai neolaian ex autōn katastēsai.
"Let the groaning of the prisoners come before you; according to the greatness of your arm preserve the sons of those put to death." "I beg you to look also on those still alive but in chains and expecting death, and not to decree the utter destruction of our race, but to preserve the children of the slain and raise a new generation from them."
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« ᾿Απόδος τοῖς γείτοσιν ἡμῶν ἑπταπλασίονα εἰς τὸν κόλπον αὐτῶν τὸν ὀνειδισμὸν αὐτῶν, ὃν ὠνείδισάν σε, Κύριε. » Πολλαπλασίαν τοῖς ὁμόροις τῆς βλασφημίας τὴν τιμωρίαν ἐπάγαγε. Οὐ γὰρ ὡρισμένον ἀριθμὸν διὰ τῶν εἰρημένων ἐδήλωσεν, ἀλλὰ μεγίστην αὐτοῖς ἐπαχθῆναι τιμωρίαν ἐξήτησε. Τοιοῦτο καὶ τὸ, « Στεῖρα ἔτεκεν ἑπτὰ, › ἀντὶ τοῦ πολλά. Τὸν δὲ κόλπον εἴρηκεν, ἐκ μεταφορᾶς τῶν ἐν τῷ κόλπῳ τι φερόντων, καὶ ἀσφαλῶς συνεχόντων, ὥστε μηδὲν ἐκπεσεῖν· ἀντὶ τοῦ, Πλήρωσον αὐτοὺς συμφορῶν ἐπικειμένων διηνεκῶς.
« ᾿Apodos tois geitosin hēmōn heptaplasiona eis ton kolpon autōn ton oneidismon autōn, hon ōneidisan se, Kyrie. » Pollaplasian tois homorois tēs blasphēmias tēn timōrian epagage. Ou gar hōrismenon arithmon dia tōn eirēmenōn edēlōsen, alla megistēn autois epachthēnai timōrian exētēse. Toiouto kai to, « Steira eteken hepta, › anti tou polla. Ton de kolpon eirēken, ek metaphoras tōn en tǭ kolpǭ ti pherontōn, kai asphalōs synechontōn, hōste mēden ekpesein; anti tou, Plērōson autous symphorōn epikeimenōn diēnekōs.
"Repay our neighbors sevenfold into their bosom their reproach with which they reproached you, Lord." "Bring on the neighbors a punishment many times their blasphemy." By these words he did not indicate a fixed number but asked that the greatest punishment be brought on them; such too is "The barren has borne seven," meaning many. He said "bosom" as a figure taken from those who carry something in their bosom and hold it securely so that nothing falls out; that is, "Fill them with misfortunes that lie on them continually."
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« Ἡμεῖς δὲ λαός σου, καὶ πρόβατα νομῆς σου· ἀνθομολογησόμεθά σοι, ὁ Θεὸς, εἰς τὸν αἰῶνα· εἰς γενεὰν καὶ γενεὰν ἐξαγγελοῦμεν τὴν αἴνεσίν σου.» Ἡμεῖς δὲ οἱ λαὸς σὸς χρηματίσαντες, καὶ ποίμνιον ὀνομαζόμενοι σὸν, ἐνδελεχῶς σοι τοὺς ὕμνους προσοίσομεν · καὶ τὰς ὑπὲρ τῆς εὐεργεσίας ὁμολογήσομεν χάριτας · καὶ ἀναγράπτους ταύτας πεποιηκότες, τοῖς ἐσομένοις ἀνθρώποις προσοίσομεν τὴν τούτων διήγησιν· τὸ μέντοι ἀνθομολογησόμεθα, ἀντὶ τοῦ ἐξομολογησόμεθα εἴρηκε · τὴν εὐχαριστίαν δὲ τὸ ὄνομα δηλοῖ.
« Hēmeis de laos sou, kai probata nomēs sou; anthomologēsometha soi, ho Theos, eis ton aiōna; eis genean kai genean exangeloumen tēn ainesin sou.» Hēmeis de hoi laos sos chrēmatisantes, kai poimnion onomazomenoi son, endelechōs soi tous hymnous prosoisomen ; kai tas hyper tēs euergesias homologēsomen charitas ; kai anagraptous tautas pepoiēkotes, tois esomenois anthrōpois prosoisomen tēn toutōn diēgēsin; to mentoi anthomologēsometha, anti tou exomologēsometha eirēke ; tēn eucharistian de to onoma dēloi.
"But we are your people and the sheep of your pasture; we will give thanks to you, O God, forever; from generation to generation we will proclaim your praise." "But we, who are called your people and named your flock, will offer you hymns continually; we will acknowledge our thanks for your benefit, and, having written it down, we will hand the account of it on to those who will come." He said "we will give thanks" in the sense of "we will confess"; the word means thanksgiving.
Chapter 79
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« Εἰς τὸ τέλος, ἐν ὕμνοις · ὑπὲρ τῶν ἀλλοιωθησομένων. Μαρτύριον τῷ ᾿Ασάφ. Ψαλμὸς ὑπὲρ τοῦ ᾿Ασσυρίου. » Μεταβολήν τινων πραγμάτων ὁ παρὼν προλέγει ψαλμός· ἡ γὰρ ἀλλοίωσις τοῦτο δηλοῖ, καὶ μαρτύρεται· διὰ τοῦτο καὶ μαρτύριον πρόσκειται. Προθεσπίζει δὲ ἡ χάρις τοῦ Πνεύματος τὸν τῶν Ἰουδαίων ἀνδραποδισμὸν, καὶ τὴν ἐν Βαβυλῶνι δουλείαν. Ἐσχημάτισται δὲ εἰς εὐχὴν ὁ ψαλμὸς τῷ Θεῷ τῶν ὅλων, ὡς ὑπ' αὐτῶν ἐκείνων προσφερομένην. Διδάσκει γὰρ αὐτοὺς ἡ προφητική χάρις, ὁποίοις δεῖ τὸν Θεὸν ἱλεώσασθαι ῥήμασι, καὶ εἰς ἔλεον διεγείραι. Προλέγει δὲ καὶ τὴν ἐσομένην πᾶσιν ἀνθρώποις διὰ τοῦ Δεσπότου Χριστοῦ σωτηρίαν.
« Eis to telos, en hymnois ; hyper tōn alloiōthēsomenōn. Martyrion tǭ ᾿Asaph. Psalmos hyper tou ᾿Assyriou. » Metabolēn tinōn pragmatōn ho parōn prolegei psalmos; hē gar alloiōsis touto dēloi, kai martyretai; dia touto kai martyrion proskeitai. Prothespizei de hē charis tou Pneumatos ton tōn Ioudaiōn andrapodismon, kai tēn en Babylōni douleian. Eschēmatistai de eis euchēn ho psalmos tǭ Theǭ tōn holōn, hōs hyp' autōn ekeinōn prospheromenēn. Didaskei gar autous hē prophētikē charis, hopoiois dei ton Theon hileōsasthai rhēmasi, kai eis eleon diegeirai. Prolegei de kai tēn esomenēn pasin anthrōpois dia tou Despotou Christou sōtērian.
"To the end; among hymns; for those who will be changed; a testimony of Asaph; a psalm concerning the Assyrian." The present psalm foretells a change of certain affairs; for "change" shows this, and it bears witness; this is why "testimony" is added. The grace of the Spirit foretells the enslavement of the Jews and the slavery in Babylon. The psalm is framed as a prayer to the God of all, as offered by those very people. For the prophetic grace teaches them with what words they must propitiate God and rouse him to mercy. It also foretells the salvation to come for all people through Christ the Lord.
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« Ὁ ποιμαίνων τὸν Ἰσραὴλ, πρόσχες.» Σὲ, Δέσποτα, τὸν ποιμένος δίκην τοῦ λαοῦ προμηθούμενον δέξασθαί μου τὴν ἱκετείαν ἀντιβολῶ. « Ὁ ὁδηγῶν ὡσεὶ πρόβατον τὸν Ἰωσήφ. » Οἷόν τισι λύκοις περιπεσόντα τοῖς ἀδελφοῖς, τῶν ἐκείνων ἀπαλλάξας χειρῶν, ἐποδήγησας εἰς Αἴγυπτον, καὶ κρείττονα τῶν ἐπιβουλευσάντων ἀπέφηνας. Οὕτω τὴν εἰς αὐτοὺς γεγενημένην κηδεμονίαν διεξελθὼν, ἐπὶ τὴν γενικωτέραν ἐξουσίαν μετέβη. « Ὁ καθήμενος ἐπὶ τῶν Χερουβίμ, ἐμφάνηθι. · Ἐπειδὴ γὰρ τούτων μόνων ὁ μέγας Μωσῆς ἐκτυπώματά τινὰ ἐν τοῖς ῾Αγίοις τῶν ἁγίων ἀνέθηκε, καὶ μέσον τούτων τὸ ἱλαστήριον τέθεικε, δι' ἐκείνου δέ τις ἐπιφάνεια θεία τοῖς ἀρχιερεῦσιν ἐγένετο, εἰκότως ἐνταῦθα καὶ τῶν Χερουβίμ ἐμνημόνευσε, καὶ τὸν τούτοις ἐπικαθήμενον ἐπιφανῆναι ἱκέτευσεν.
« Ho poimainōn ton Israēl, prosches.» Se, Despota, ton poimenos dikēn tou laou promēthoumenon dexasthai mou tēn hiketeian antibolō. « Ho hodēgōn hōsei probaton ton Iōsēph. » Hoion tisi lykois peripesonta tois adelphois, tōn ekeinōn apallaxas cheirōn, epodēgēsas eis Aigypton, kai kreittona tōn epibouleusantōn apephēnas. Houtō tēn eis autous gegenēmenēn kēdemonian diexelthōn, epi tēn genikōteran exousian metebē. « Ho kathēmenos epi tōn Cheroubim, emphanēthi. ; Epeidē gar toutōn monōn ho megas Mōsēs ektypōmata tina en tois ῾Agiois tōn hagiōn anethēke, kai meson toutōn to hilastērion tetheike, di' ekeinou de tis epiphaneia theia tois archiereusin egeneto, eikotōs entautha kai tōn Cheroubim emnēmoneuse, kai ton toutois epikathēmenon epiphanēnai hiketeusen.
"You who shepherd Israel, attend." "I beg you, Master, who care for the people like a shepherd, to accept my supplication." "You who lead Joseph like a sheep." "When he fell among his brothers as among wolves, you freed him from their hands, guided him to Egypt, and made him stronger than those who plotted against him." Having thus recounted the care shown to them, he passed to a more general authority. "You who sit upon the cherubim, appear." For since the great Moses set up in the Holy of Holies images of these alone, and placed the mercy seat between them, and through it some divine appearance came to the high priests, he rightly mentioned the cherubim here and begged the one seated on them to appear.
79.3PG 80 80:1511
« Ἐναντίον Ἐφραὶμ, καὶ Βενιαμίν, καὶ Μανασσῆ. · Ἐπιφανῆναί σε, φησὶν, ἱκετεύω τῷ σῷ λαῷ. Διὰ γὰρ τῶν εἰρημένων φυλῶν πάντα δεδήλωκε τὸν λαόν. Τούτων δὲ ἐμνημόνευσεν, ἐπειδὴ καὶ τοῦ Ἰωσὴφ ἐποιήσατο μνήμην. Τοῦ δὲ Ἰωσὴφ ὁ μὲν Ἐφραὶμ καὶ ὁ Μανασσῆς παῖδες · ὁ δὲ Βενιαμὶν ἀδελφὸς ὁμομήτριος. « Ἐξέγειρον τὴν δυναστείαν σου, καὶ ἐλθὲ εἰς τὸ σῶσαι ἡμᾶς. » Ὡς μακροθυμοῦντα, καὶ ἡσυχία χρώμενον, τὸν Θεὸν διανίστησιν. Απασάν σου τὴν δύναμιν, φησὶ, κίνησον, τὴν ἡμετέραν πραγματευσάμενος σωτηρίαν. [ Τοῦτο μὲν, ὡς εἴρηταί μοι ἀνωτέρω, ὁ ἀνδραποδισθεὶς τὸ τηνικαῦτα παρὰ τῶν ᾿Ασσυρίων λαὸς, τοῦτο δὲ τὰ ἔθνη ἀντιβολεῖ, κηδόμενα τὴν παρὰ τοῦ εὐεργέτου σωτηρίαν· τοῦτο γὰρ θέλει εἰπεῖν ὁ προφητικὸς νοῦς καὶ διὰ τῶν ἑξῆς.]
« Enantion Ephraim, kai Beniamin, kai Manassē. ; Epiphanēnai se, phēsin, hiketeuō tǭ sǭ laǭ. Dia gar tōn eirēmenōn phylōn panta dedēlōke ton laon. Toutōn de emnēmoneusen, epeidē kai tou Iōsēph epoiēsato mnēmēn. Tou de Iōsēph ho men Ephraim kai ho Manassēs paides ; ho de Beniamin adelphos homomētrios. « Exegeiron tēn dynasteian sou, kai elthe eis to sōsai hēmas. » Hōs makrothymounta, kai hēsychia chrōmenon, ton Theon dianistēsin. Apasan sou tēn dynamin, phēsi, kinēson, tēn hēmeteran pragmateusamenos sōtērian. [ Touto men, hōs eirētai moi anōterō, ho andrapodistheis to tēnikauta para tōn ᾿Assyriōn laos, touto de ta ethnē antibolei, kēdomena tēn para tou euergetou sōtērian; touto gar thelei eipein ho prophētikos nous kai dia tōn hexēs.]
"Before Ephraim and Benjamin and Manasseh." "I beg you to appear to your people," he says; for by the tribes named he indicated the whole people. He mentioned these because he had also mentioned Joseph: Ephraim and Manasseh were Joseph's sons, and Benjamin his full brother. "Stir up your might and come to save us." He rouses God as one who is long-suffering and quiet: "Set all your power in motion," he says, "and achieve our salvation." [This, as I said above, the people then enslaved by the Assyrians begs; and this the nations beg too, eager for salvation from their benefactor; for this is what the prophetic mind means through what follows as well.]
79.4PG 80 80:1511
«Ὁ Θεὸς τῶν δυνάμεων, ἐπίστρεψον ἡμᾶς.» Τῆς δουλείας ἐλευθέρωσον, καὶ τὴν ἐπάνοδον χάρισαι. [ Ὁ μὲν τὴν ἐκ Βαβυλῶνος ἱκετεύων, ὁ δὲ τὴν ἐξ εἰδώλων ἐπιστροφήν. ] Εἶτα τοῦ πράγματος διδάσκει τὴν εὐκολίαν. « Καὶ ἐπίφανον τὸ πρόσωπόν σου, καὶ σωθησόμεθα. » ᾿Αρκεῖς γὰρ φαινόμενος λῦσαι τὰς συμφοράς.
«Ho Theos tōn dynameōn, epistrepson hēmas.» Tēs douleias eleutherōson, kai tēn epanodon charisai. [ Ho men tēn ek Babylōnos hiketeuōn, ho de tēn ex eidōlōn epistrophēn. ] Eita tou pragmatos didaskei tēn eukolian. « Kai epiphanon to prosōpon sou, kai sōthēsometha. » ᾿Arkeis gar phainomenos lysai tas symphoras.
"O God of hosts, turn us back." "Free us from slavery and grant the return." [The one begging return from Babylon, the other return from idols.] Then he teaches the ease of the matter: "And make your face shine, and we shall be saved." "For your appearing is enough to end the misfortunes."
79.5PG 80 80:1511
« Κύριε, ὁ Θεὸς τῶν δυνάμεων, ἕως πότε ὀργίζῃ ἐπὶ τὴν προσευχὴν τῶν δούλων σου ; » Μέχρι πότε, Δέσποτα, τὰς ἐμὰς παραπέμπῃ λιτὰς, ἐπὶ τοῖς ἐμοῖς πλημμελήμασιν ὀργιζόμενος; Δοῦλον δὲ αὐτοῦ τὸν λαὸν ὀνομάζει. Καὶ γὰρ οἱ ἄλλοι ἑρμηνευταὶ, Ἐπὶ τὴν προσευχὴν τοῦ λαοῦ σου, ἀντὶ τοῦ, δούλου σου, τεθείκασιν.
« Kyrie, ho Theos tōn dynameōn, heōs pote orgizę̄ epi tēn proseuchēn tōn doulōn sou ? » Mechri pote, Despota, tas emas parapempę̄ litas, epi tois emois plēmmelēmasin orgizomenos? Doulon de autou ton laon onomazei. Kai gar hoi alloi hermēneutai, Epi tēn proseuchēn tou laou sou, anti tou, doulou sou, tetheikasin.
"O Lord God of hosts, how long will you be angry at the prayer of your servants?" "How long, Master, will you dismiss my petitions, angry at my offenses?" He names the people his servant; for the other translators put "at the prayer of your people" instead of "of your servant."
79.6PG 80 80:1511
« Ψωμιεῖς ἡμᾶς ἄρτον δακρύων· καὶ ποτιεῖς ἡμᾶς ἐν δάκρυσιν ἐν μέτρῳ ". » Ὁ χρόνος ἐνταῦθα ἐνήλλακται· καὶ γὰρ οἱ ἄλλοι ὡς γεγενημένα ταῦτα εἰρήκασιν· · Ἐφώμισας ἡμᾶς ἄρτον δακρύων, καὶ ἐπότισας ἡμᾶς μετὰ δακρύων μέτρῳ. » Λέγει δὲ, ὅτι Καὶ τὴν τροφὴν ἡμῶν, καὶ τὸ πόμα δάκρυσι συνεκέρασας· ὀδυρόμενοι γὰρ καὶ στένοντες μεταλαγχάνομεν τῆς ἀναγκαίας τροφῆς. Τοῦτο δὲ πεποίηκεν ἀντιμετρήσας ταῖς ἁμαρτίαις τὴν τιμωρίαν. Τοῦτο δὲ καὶ ὁ Κύριος · «Ὦ μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν. » Τοῦτο καὶ Ζαχαρίας εἶδεν ὁ προφήτης τὸ μέτρον, τῆς Βαβυλῶνος προθεσπίζων τὸν ὄλεθρον. Δύο γὰρ ἔφησε θεᾶσθαι γυναῖκας, ἔποπος μὲν ἐχούσας πτερὰ, τὸ δὲ μέτρον φερούσας, καὶ τοῦτο προσταχθείσας εἰς Βαβυλῶνα κομίσαι. Διὰ τούτων δὲ διδασκόμεθα τῆς θείας ψήφου τὸ δίκαιον.
« Psōmieis hēmas arton dakryōn; kai potieis hēmas en dakrysin en metrǭ ". » Ho chronos entautha enēllaktai; kai gar hoi alloi hōs gegenēmena tauta eirēkasin; ; Ephōmisas hēmas arton dakryōn, kai epotisas hēmas meta dakryōn metrǭ. » Legei de, hoti Kai tēn trophēn hēmōn, kai to poma dakrysi synekerasas; odyromenoi gar kai stenontes metalanchanomen tēs anankaias trophēs. Touto de pepoiēken antimetrēsas tais hamartiais tēn timōrian. Touto de kai ho Kyrios ; «Ō metrǭ metreite, antimetrēthēsetai hymin. » Touto kai Zacharias eiden ho prophētēs to metron, tēs Babylōnos prothespizōn ton olethron. Dyo gar ephēse theasthai gynaikas, epopos men echousas ptera, to de metron pherousas, kai touto prostachtheisas eis Babylōna komisai. Dia toutōn de didaskometha tēs theias psēphou to dikaion.
"You will feed us with the bread of tears, and give us to drink with tears in measure." Here the tense is changed; for the others said these things as having happened: "You fed us with the bread of tears and gave us to drink with tears by measure." He says, "You mixed both our food and our drink with tears; for we share in necessary food lamenting and groaning." He did this measuring the punishment against the sins. The Lord says this too: "With the measure you measure, it will be measured to you." The prophet Zechariah too saw this measure when he foretold Babylon's destruction. For he said he saw two women with hoopoe's wings, carrying the measure, and commanded to take it to Babylon. By these we are taught the justice of the divine verdict.
79.7PG 80 80:1513
« Ἔθου ἡμᾶς εἰς ἀντιλογίαν τοῖς γείτοσιν ἡμῶν, καὶ οἱ ἐχθροὶ ἡμῶν ἐμυκτήρισαν ἡμᾶς. » Ἐπονείδιστοι γεγόναμεν καὶ τοῖς γειτονεύουσιν ἔθνεσιν, ἀεὶ τὴν πρὸς ἡμᾶς ἐσχηκόσι δυσμένειαν• [ἀλλ᾽ ὅμως οὐκ ἀπέστημέν σου τοῦτο γὰρ διὰ τῶν ἑξῆς ἔφη].
« Ethou hēmas eis antilogian tois geitosin hēmōn, kai hoi echthroi hēmōn emyktērisan hēmas. » Eponeidistoi gegonamen kai tois geitoneuousin ethnesin, aei tēn pros hēmas eschēkosi dysmeneian• [all᾽ homōs ouk apestēmen sou touto gar dia tōn hexēs ephē].
"You made us a cause of strife to our neighbors, and our enemies mocked us." "We have become a reproach to the neighboring nations, which always bore ill will toward us"; [yet we did not depart from you; for he said this through what follows].
79.8PG 80 80:1513
« Κύριε, ὁ Θεὸς τῶν δυνάμεων, ἐπίστρεψον ἡμᾶς· καὶ ἐπίφανον τὸ πρόσωπόν σου, καὶ σωθησόμεθα. » Τῇ σῇ τοίνυν ἐπιφανείᾳ σκέδασον τὸ ζοφῶδες νέφος τῶν συμφορῶν, καὶ τὴν ἐπάνοδον χάρισαι · [τοῦτο μὲν ὁ λαὸς ἀντιβολῶν· τοῦτο δὲ καὶ τὰ ἔθνη· ἐπιφάνειαν λέγων τὴν ἔνσαρκον παρουσίαν.] Δυνατὸς γὰρ εἷ, καὶ τῶν δυνάμεων Κύριος. [Τότε μὲν ἀοράτως ἐκείνους ἐκ τῆς αἰχμαλωσίας ἀνακαλούμενος, τὰ δὲ ἔθνη τῇ σῇ οἰκονομίᾳ περιποιησάμενος.] Εἶτα τὰς παλαιὰς εὐεργεσίας διέξεισι, τῆς ὁμοίας ἀπολαῦσαι προμηθείας ἀντιβολῶν.
« Kyrie, ho Theos tōn dynameōn, epistrepson hēmas; kai epiphanon to prosōpon sou, kai sōthēsometha. » Tę̄ sę̄ toinyn epiphaneią skedason to zophōdes nephos tōn symphorōn, kai tēn epanodon charisai ; [touto men ho laos antibolōn; touto de kai ta ethnē; epiphaneian legōn tēn ensarkon parousian.] Dynatos gar hei, kai tōn dynameōn Kyrios. [Tote men aoratōs ekeinous ek tēs aichmalōsias anakaloumenos, ta de ethnē tę̄ sę̄ oikonomią peripoiēsamenos.] Eita tas palaias euergesias diexeisi, tēs homoias apolausai promētheias antibolōn.
"O Lord God of hosts, turn us back, and make your face shine, and we shall be saved." "By your appearing, then, scatter the gloomy cloud of misfortunes and grant the return." [The people begs this, and so do the nations, meaning by "appearing" the coming in the flesh.] "For you are mighty and the Lord of hosts." [Then invisibly recalling those from captivity, and winning the nations by your dispensation.] Then he recounts the ancient benefits, begging to enjoy similar providence.
79.9PG 80 80:1513
«Αμπελον ἐξ Αἰγύπτου μετῇρας, ἐξέβαλες ἔθνη, καὶ κατεφύτευσας αὐτήν. Ωδοποίησας ἔμπροσθεν αὐτῆς · καὶ κατεφύτευσας τὰς ῥίζας αὐτῆς, καὶ ἐπλήρωσε τὴν γῆν. » Σὺ, Δέσποτα, τὴν ἄδικον τῶν Αἰγυπτίων κατέλυσας δυναστείαν· σὺ τὰ τῶν Χαναναίων ἔθνη πανωλεθρίᾳ παρέδωκας, καὶ τὸν σὸν λαὸν καθάπερ ἄμπελον ἐξ Αἰγύπτου μεταγαγών, καὶ πᾶσαν κατὰ τὴν ὁδὸν δωρησάμενος εὐκολίαν, ἐν τῇ τῶν Χαναναίων αὐτὸν κατεφύτευσας γῇ. « Ἐκάλυψεν ὄρη ἡ σκιὰ αὐτῆς, καὶ αἱ ἀναδενδράδες αὐτῆς τὰς κέδρους τοῦ Θεοῦ. Ἐξέτεινε τὰ κλήματα αὐτῆς ἕως θαλάσσης· καὶ ἕως ποταμῶν τὰς παραφυάδας αὐτῆς. » "Αμπελον τροπικῶς τὸν λαὸν ὀνομάσας, ἐπέμεινε τῇ τροπῇ· καὶ ὄρη μὲν καλεῖ τὴν τῶν ὁμόρων ἐθνῶν ἰσχύν· σκιὰν δὲ ταῦτα καλύπτουσαν τὴν τοῦ Ἰσραὴλ δυναστείαν τούτοις ἐπιτεθεῖσαν· κέδρους δὲ τοῦ Θεοῦ τοὺς ὑψηλοὺς ἄρχοντας, τοὺς ὑπὸ τοῦ Θεοῦ τὸ ἄρχειν εἰληχότας. ἀναδενδράδας δὲ τὰς κέδρους συγκαλυπτούσας, τὴν Ἰσραηλιτικὴν βασιλείαν περιφανεστέραν τούτων γεγενημένην. Τοῦτο δὲ καὶ ἐπὶ τοῦ μακαρίου Δαβίδ, καὶ ἐπὶ τοῦ Σολομῶντος, μεμαθήκαμεν γεγενῆσθαι. Ὁ μὲν γὰρ μέγας Δαβὶδ οὐ μόνον παρὰ τῶν ᾿Αλλοφύλων, καὶ Ἰδουμαίων", καὶ ᾿Αμμανιτῶν, καὶ Μωαβιτῶν, ἀλλὰ καὶ παρὰ Σύρων ἑκατέρων, δασμὸν πρὸς δὲ τὸν Σολομῶντα καὶ ἡ Αἰθιόπων ἔδραμε βασιλίς· οὕτω παρὰ πᾶσιν ἐγένετο πολυθρύλλητος. Κλήματα δὲ τῆς ἀμπέλου, τοῦ λαοῦ λέγει τὸ πλῆθος· παραφυάδας δὲ, τοὺς προσηλύτους, τοὺς ἐκ τῶν ἐθνῶν προσεληλυθότας, καὶ τὴν θείαν ὑποδεξαμένους ἐπίγνωσιν. Διὰ πάντων δὲ τὴν προτέραν εὐκληρίαν ἐδήλωσε τοῦ λαοῦ. « Ινατί καθεῖλες τὸν φραγμὸν αὐτῆς, καὶ τρυγῶσιν αὐτὴν πάντες οἱ παραπορευόμενοι τὴν ὁδόν;» Τι δήποτε τῆς σῆς αὐτὴν προνοίας ἐγύμνωσας, καὶ πεποίηκας τοῖς ἀδικεῖν βουλομένοις εὐχείρωτον; Φραγμὸν δὲ τὴν ἀσφάλειαν κέκληκεν. Ὁ γάρ ἐστιν ἀμπελῶνι φραγμὸς, τοῦτο ἡ τοῦ Θεοῦ πρόνοια τοῖς αὐτῆς ἠξιωμένοις. « Παραπορευομένους δὲ ὁδὸν, » τοὺς πολεμίους. Καθάπερ γὰρ οἱ ὁδοιπόροι τὴν ἄφρακτον καὶ ἀφύλακτον ἅμπελον τρυγῶσιν ἀδεῶς, καὶ τὸν αὐτῆς ἀφαιροῦνται καρπόν· οὕτως ὁ τῆς θείας γεγυμνωμένος Κηδεμονίας τοῖς ἀδικεῖν ἐθέλουσιν εὐχείρωτος γίνεται. « Ελυμήνατο αὐτὴν ὗς ἐκ δρυμοῦ · καὶ μονιὸς ἄγριος κατενεμήσατο αὐτήν. » Τὰς διαφόρους τῶν ᾿Ασσυρίων ἐφόδους διὰ τούτων ἐδήλωσε. Σαλμανασὰρ γὰρ καὶ Σεναχηρεὶμ τὰς ἄλλας ἐξεπόρθησαν πόλεις · ὁ δὲ Ναβουχοδονόσορ, τὴν Ἱερουσαλήμ πολιορκήσας, τοὺς τὸν θάνατον διαφυγόντας ἐξηνδραποδίσατο. Καὶ ἐπειδὴ ἄμπελον τὸν Ἰσραὴλ προσηγόρευσεν, εἰκότως ὗν ἄγριον ὠνόμασε τὸν τούτου πολέμιον · διαφερόντως δὲ τόδε τὸ θηρίον ἀμπέλων ἐπίβουλον. Μονιὸν δὲ ἄγριων καλεῖ, τὸν καθ' ἑαυτὸν διάγοντα σῦν, ὃς τῶν ἄλλων ἐστὶν ἀγριώτερος, ἅτε δὴ καὶ τὴν πρὸς αὐτοὺς κοινωνίαν ἀποστρεφόμενος. Ἐπειδὴ τοίνυν καὶ ὁ Ναβουχοδονόσορ τῶν ἄλλων βασιλέων θηριωδέστερος ἦν, εἰκότως αὐτὸν ὠνόμασε μονιὸν ἄγριον. « Ὁ Θεὸς τῶν δυνάμεων, ἐπίστρεψον δὴ, καὶ ἐπίβλεψον ἐξ οὐρανοῦ, καὶ ἴδε · καὶ ἐπίσκεψαι τὴν ἄμπελον ταύτην. Καὶ κατάρτισαι αὐτὴν, ἣν ἐφύτευσεν· ἡ δεξιά σου. » Ἰκετεύω σε τοίνυν τὸν δυνατὸν Δεσπότην, ἰδεῖν ἄνωθεν τῆς ἀμπέλου τὴν λώβην, καὶ θεραπείας ἀξιῶσαι τὸ πάθος. Ἡ σὴ γὰρ αὐτὴ · πρόνοια τὴν προτέραν ἔδωκεν εὐκληρίαν. Δεξιὰν δὲ καλεῖ τὴν Πρόνοιαν. « Καὶ ἐπὶ Υἱὸν ἀνθρώπου, ὃν ἐκραταίωσας ἑαυτῷ. » Ἐνταῦθα τὴν ἐκεῖθεν βλάστησιν τοῦ Δεσπότου διδάσκει Χριστοῦ. Ἰκετεύει γὰρ ἐπιμελείας ἀξιωθῆναι τὴν ἄμπελον, διὰ τὸν ἐξ αὐτῆς ληφθησόμενον ναὸν, ὃν Υἱὸν ἀνθρώπου σαφῶς προσηγόρευσεν. Οὕτω καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις, καίτοι Θεὸς ὢν ὁμοῦ · καὶ ἄνθρωπος, Υἱὸν ἀνθρώπου ἑαυτὸν ὀνομάζει, ἀπὸ τῆς ὁρωμένης φύσεως τὴν προσηγορίαν τιθείς. Διδάσκει τοίνυν ὁ προφητικὸς λόγος, τοὺς δορυαλώτους γεγενημένους ἱκετεῦσαι τὸν τῶν ὅλων Θεὸν, φειδώ τινα τῆς ἀμπέλου ποιήσασθαι διὰ· τὴν ἐκεῖθεν φυομένην " σωτήριον ῥίζαν. Οὕτω γὰρ᾽ ἑαυτὸν καὶ ὁ Κύριος ὀνομάζει λέγων • « Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, ὑμεῖς τὰ κλήματα, καὶ ὁ Πατήρ μου ὁ γεωργός ἐστιν. » Ὡς μὲν γὰρ ἄνθρωπος, ἄμπελός ἐστιν· ὡς δὲ Θεὸς, καὶ γεωργὸς, σπείρων σπέρμα καλὸν ἐν τῷ ἀγρῷ αὐτοῦ. Ἐπειδὴ γὰρ ἐκ ταύτης ἐβλάστησε τῆς ἀμπέλου, τῆς ἀχρήστου γεγενημένης, καὶ ἀκάνθας ἀντὶ βοτρύων τῷ γεωργῷ προσενεγκούσης, αὐτὸς ἀληθινὴ γέγονεν ἄμπελος, κλήματα ἐβλάστησε μέγιστα, τῶν εἰς αὐτὸν πεπιστευκότων τὸ πλῆθος. Τούτων ἀληθῶς ἡ σκιά ἐκάλυψε τὰ ὄρη, καὶ αἱ ἀναδενδράδες τὰς κέδρους. Αὕτη ἀληθῶς ἡ ἄμπελος ἐξέτεινε τὰ κλήματα ἕως θαλάσσης, καὶ ἕως ποταμῶν τὰς παραφυάδας αὐτῆς. [ Οὐδὲ γάρ ἐστι τόπος, οὐκ ἔστιν ὑπὸ τὸν οὐρανὸν, ἐν ᾧ οὐχ ἵδρυνται τῆς ἀμπέλου ταύτης αἱ θεῖαι ληνοί.] Διὰ ταύτην ἱκετεύουσι κἀκείνην ἀπολαῦσαι φειδοῦς, τὰ παντοδαπὰ αὐτῆς διηγούμενοι πάθη. « Ἐμπεπυρισμένη πυρὶ, καὶ ἀνεσκαμμένη. Ἐντεῦθεν μάλιστα δῆλον, ὡς τὰ κατὰ τὸν Βαβυλώνιον ὁ ψαλμὸς καὶ οὐ τὰ κατὰ τὸν ᾿Αντίοχον, ὡς τισὶν ἔδοξε, προθεσπιζει. Ὁ Βαβυλώνιος γὰρ καὶ τὸν νεὼν ἐνέπρησε, καὶ τῆς πόλεως τὸ πλεῖστον πυρὶ παραδέδωκεν· οὕτω καὶ ἐνταῦθά φησιν, ὅτι οὐ μόνον τὸν καρπὸν ἀπῆλθον τρυγήσαντες, ἀλλὰ καὶ ἀνέσκαψαν, καὶ πρόῤῥιζον αὐτὴν ἀνέσπασαν, καὶ πυρὶ κατηνάλωσαν. « ᾿Απὸ ἐπιτιμήσεως τοῦ προσώπου σου ἀπολοῦνται. » ᾿Αλλὰ σοῦ φαινομένου καὶ κινουμένου, φροῦδοι γενήσονται παντελῶς καὶ τὸν ὅλεθρον δέξονται. «Γενηθήτω ἡ χείρ σου ἐπ᾿ ἄνδρα δεξιᾶς σου, καὶ ἐπὶ υἱὸν ἀνθρώπου ὃν ἐκραταίωσας σεαυτῷ. » [ ᾿Απολαύσωμεν τοίνυν τῆς σῆς κηδεμονίας διὰ τὸ οὕτω σε φιλανθρωπίᾳ νικώμενον ἐξ ἡμῶν σαρκοῦσθαι· Υἱὸν δὲ ἀνθρώπου τὸν Κύριον τῆς δόξης όνομάζει· περὶ οὗ Παῦλος· « Εἰ γὰρ ἔγνωσαν, οὐκ αὐτὸν Κύριον τῆς δόξης ἐσταύρωσαν.»] « Καὶ οὐ μὴ ἀποστῶμεν ἀπὸ σοῦ. » ᾿Αψεδὴς γὰρ ὑπάρχεις τὰς σὰς πληρῶσαι ὑποσχέσεις. Ταύτης γὰρ ἐξ ἡμῶν λαμβανομένης τῆς ἀπαρχῆς, πᾶσα τῶν ἀνθρώπων ἡ φύσις τὸν ἀληθῆ Θεὸν ἐπιγνώσεται, καὶ τὴν γεγενημένην φιλανθρωπίαν ὑμνήσει. « Ζωώσεις ἡμᾶς, καὶ τὸ ὄνομά σου ἐπικαλεσόμεθα., Τῷ τρόπῳ δὲ τούτῳ καὶ τοῦ θανάτου τὸ κράτος λυθήσεται, καὶ ἡμεῖς τῆς ζωῆς τῆς αἰωνίου τευξόμεθα, σὲ προσκυνοῦντες τὸν Σωτῆρα Θεόν. « Κύριε ὁ Θεὸς τῶν δυνάμεων, ἐπίστρεψον ἡμᾶς· καὶ ἐπίφανον τὸ πρόσωπόν σου, καὶ σωθησόμεθα. » Διὰ ταῦτα τοίνυν ἅπαντα, καὶ τὴν ἐσομένην δι' ἡμῶν ἅπασιν ἀνθρώποις σωτηρίαν, λῦσον μὲν ἡμῖν τὰ σκυθρωπά, χάρισαι δὲ τὴν ἐπάνοδον· εἰ γὰρ μόνον φανῇς, τῆς σωτηρίας τευξόμεθα.
«Ampelon ex Aigyptou metę̄ras, exebales ethnē, kai katephyteusas autēn. Ōdopoiēsas emprosthen autēs ; kai katephyteusas tas rhizas autēs, kai eplērōse tēn gēn. » Sy, Despota, tēn adikon tōn Aigyptiōn katelysas dynasteian; sy ta tōn Chananaiōn ethnē panōlethrią paredōkas, kai ton son laon kathaper ampelon ex Aigyptou metagagōn, kai pasan kata tēn hodon dōrēsamenos eukolian, en tę̄ tōn Chananaiōn auton katephyteusas gę̄. « Ekalypsen orē hē skia autēs, kai hai anadendrades autēs tas kedrous tou Theou. Exeteine ta klēmata autēs heōs thalassēs; kai heōs potamōn tas paraphyadas autēs. » "Ampelon tropikōs ton laon onomasas, epemeine tę̄ tropę̄; kai orē men kalei tēn tōn homorōn ethnōn ischyn; skian de tauta kalyptousan tēn tou Israēl dynasteian toutois epitetheisan; kedrous de tou Theou tous hypsēlous archontas, tous hypo tou Theou to archein eilēchotas. anadendradas de tas kedrous synkalyptousas, tēn Israēlitikēn basileian periphanesteran toutōn gegenēmenēn. Touto de kai epi tou makariou Dabid, kai epi tou Solomōntos, memathēkamen gegenēsthai. Ho men gar megas Dabid ou monon para tōn ᾿Allophylōn, kai Idoumaiōn", kai ᾿Ammanitōn, kai Mōabitōn, alla kai para Syrōn hekaterōn, dasmon pros de ton Solomōnta kai hē Aithiopōn edrame basilis; houtō para pasin egeneto polythryllētos. Klēmata de tēs ampelou, tou laou legei to plēthos; paraphyadas de, tous prosēlytous, tous ek tōn ethnōn proselēlythotas, kai tēn theian hypodexamenous epignōsin. Dia pantōn de tēn proteran euklērian edēlōse tou laou. « Inati katheiles ton phragmon autēs, kai trygōsin autēn pantes hoi paraporeuomenoi tēn hodon?» Ti dēpote tēs sēs autēn pronoias egymnōsas, kai pepoiēkas tois adikein boulomenois eucheirōton? Phragmon de tēn asphaleian keklēken. Ho gar estin ampelōni phragmos, touto hē tou Theou pronoia tois autēs ēxiōmenois. « Paraporeuomenous de hodon, » tous polemious. Kathaper gar hoi hodoiporoi tēn aphrakton kai aphylakton hampelon trygōsin adeōs, kai ton autēs aphairountai karpon; houtōs ho tēs theias gegymnōmenos Kēdemonias tois adikein ethelousin eucheirōtos ginetai. « Elymēnato autēn hys ek drymou ; kai monios agrios katenemēsato autēn. » Tas diaphorous tōn ᾿Assyriōn ephodous dia toutōn edēlōse. Salmanasar gar kai Senachēreim tas allas exeporthēsan poleis ; ho de Nabouchodonosor, tēn Hierousalēm poliorkēsas, tous ton thanaton diaphygontas exēndrapodisato. Kai epeidē ampelon ton Israēl prosēgoreusen, eikotōs hyn agrion ōnomase ton toutou polemion ; diapherontōs de tode to thērion ampelōn epiboulon. Monion de agriōn kalei, ton kath' heauton diagonta syn, hos tōn allōn estin agriōteros, hate dē kai tēn pros autous koinōnian apostrephomenos. Epeidē toinyn kai ho Nabouchodonosor tōn allōn basileōn thēriōdesteros ēn, eikotōs auton ōnomase monion agrion. « Ho Theos tōn dynameōn, epistrepson dē, kai epiblepson ex ouranou, kai ide ; kai episkepsai tēn ampelon tautēn. Kai katartisai autēn, hēn ephyteusen; hē dexia sou. » Iketeuō se toinyn ton dynaton Despotēn, idein anōthen tēs ampelou tēn lōbēn, kai therapeias axiōsai to pathos. Hē sē gar autē ; pronoia tēn proteran edōken euklērian. Dexian de kalei tēn Pronoian. « Kai epi Huion anthrōpou, hon ekrataiōsas heautǭ. » Entautha tēn ekeithen blastēsin tou Despotou didaskei Christou. Iketeuei gar epimeleias axiōthēnai tēn ampelon, dia ton ex autēs lēphthēsomenon naon, hon Huion anthrōpou saphōs prosēgoreusen. Houtō kai ho Kyrios en tois hierois Euangeliois, kaitoi Theos ōn homou ; kai anthrōpos, Huion anthrōpou heauton onomazei, apo tēs horōmenēs physeōs tēn prosēgorian titheis. Didaskei toinyn ho prophētikos logos, tous doryalōtous gegenēmenous hiketeusai ton tōn holōn Theon, pheidō tina tēs ampelou poiēsasthai dia; tēn ekeithen phyomenēn " sōtērion rhizan. Houtō gar᾽ heauton kai ho Kyrios onomazei legōn • « Egō eimi hē ampelos hē alēthinē, hymeis ta klēmata, kai ho Patēr mou ho geōrgos estin. » Hōs men gar anthrōpos, ampelos estin; hōs de Theos, kai geōrgos, speirōn sperma kalon en tǭ agrǭ autou. Epeidē gar ek tautēs eblastēse tēs ampelou, tēs achrēstou gegenēmenēs, kai akanthas anti botryōn tǭ geōrgǭ prosenenkousēs, autos alēthinē gegonen ampelos, klēmata eblastēse megista, tōn eis auton pepisteukotōn to plēthos. Toutōn alēthōs hē skia ekalypse ta orē, kai hai anadendrades tas kedrous. Hautē alēthōs hē ampelos exeteine ta klēmata heōs thalassēs, kai heōs potamōn tas paraphyadas autēs. [ Oude gar esti topos, ouk estin hypo ton ouranon, en hǭ ouch hidryntai tēs ampelou tautēs hai theiai lēnoi.] Dia tautēn hiketeuousi kakeinēn apolausai pheidous, ta pantodapa autēs diēgoumenoi pathē. « Empepyrismenē pyri, kai aneskammenē. Enteuthen malista dēlon, hōs ta kata ton Babylōnion ho psalmos kai ou ta kata ton ᾿Antiochon, hōs tisin edoxe, prothespizei. Ho Babylōnios gar kai ton neōn eneprēse, kai tēs poleōs to pleiston pyri paradedōken; houtō kai entautha phēsin, hoti ou monon ton karpon apēlthon trygēsantes, alla kai aneskapsan, kai prorrhizon autēn anespasan, kai pyri katēnalōsan. « ᾿Apo epitimēseōs tou prosōpou sou apolountai. » ᾿Alla sou phainomenou kai kinoumenou, phroudoi genēsontai pantelōs kai ton holethron dexontai. «Genēthētō hē cheir sou ep᾿ andra dexias sou, kai epi huion anthrōpou hon ekrataiōsas seautǭ. » [ ᾿Apolausōmen toinyn tēs sēs kēdemonias dia to houtō se philanthrōpią nikōmenon ex hēmōn sarkousthai; Huion de anthrōpou ton Kyrion tēs doxēs onomazei; peri hou Paulos; « Ei gar egnōsan, ouk auton Kyrion tēs doxēs estaurōsan.»] « Kai ou mē apostōmen apo sou. » ᾿Apsedēs gar hyparcheis tas sas plērōsai hyposcheseis. Tautēs gar ex hēmōn lambanomenēs tēs aparchēs, pasa tōn anthrōpōn hē physis ton alēthē Theon epignōsetai, kai tēn gegenēmenēn philanthrōpian hymnēsei. « Zōōseis hēmas, kai to onoma sou epikalesometha., Tǭ tropǭ de toutǭ kai tou thanatou to kratos lythēsetai, kai hēmeis tēs zōēs tēs aiōniou teuxometha, se proskynountes ton Sōtēra Theon. « Kyrie ho Theos tōn dynameōn, epistrepson hēmas; kai epiphanon to prosōpon sou, kai sōthēsometha. » Dia tauta toinyn hapanta, kai tēn esomenēn di' hēmōn hapasin anthrōpois sōtērian, lyson men hēmin ta skythrōpa, charisai de tēn epanodon; ei gar monon phanę̄s, tēs sōtērias teuxometha.
"You moved a vine out of Egypt; you drove out nations and planted it. You made a way before it, and planted its roots, and it filled the land." "You, Master, destroyed the unjust power of the Egyptians; you gave the nations of the Canaanites over to utter destruction; and moving your people out of Egypt like a vine, and granting every ease along the way, you planted it in the land of the Canaanites." "Its shadow covered the mountains, and its branches the cedars of God. It stretched out its shoots to the sea, and its offshoots to the rivers." Having called the people a vine figuratively, he kept to the figure. He calls the strength of the neighboring nations mountains; the shadow covering them is the power of Israel laid over them; the cedars of God are the lofty rulers who received their rule from God; and the branches covering the cedars mean the Israelite kingdom, which became more renowned than they. We have learned that this happened under the blessed David and under Solomon. For the great David [received] tribute not only from the Philistines, Idumeans, Ammonites, and Moabites, but also from both kinds of Syrians; and to Solomon even the queen of the Ethiopians ran. So he became celebrated among all. By the shoots of the vine he means the multitude of the people; by the offshoots, the proselytes, those who came over from the nations and received the divine knowledge. Through all this he showed the people's former good fortune. "Why have you broken down its fence, so that all who pass along the road pluck it?" "Why did you strip it of your providence and make it easy prey for those who wish to do wrong?" He called its security a "fence"; for what a fence is to a vineyard, God's providence is to those counted worthy of it. "Those who pass along the road" are the enemies. For as travelers fearlessly pluck an unfenced and unguarded vine and take away its fruit, so one stripped of God's care becomes easy prey to those who wish to do wrong. "The boar from the forest ravaged it, and the solitary wild beast fed on it." By these words he showed the various invasions of the Assyrians. For Shalmaneser and Sennacherib sacked the other cities, while Nebuchadnezzar besieged Jerusalem and enslaved those who escaped death. And since he called Israel a vine, he rightly named its enemy a wild boar; for this beast especially is the vine's foe. He calls the boar that lives by itself "the solitary wild beast"; it is wilder than the others, since it shuns their company. Since Nebuchadnezzar was more savage than the other kings, he rightly named him the solitary wild beast. "O God of hosts, turn now, and look down from heaven, and see, and visit this vine. And restore what your right hand planted." "I beg you, then, mighty Master, to look from above at the vine's injury and count its suffering worthy of healing. For your providence gave it its former good fortune." He calls providence the right hand. "And upon the Son of Man whom you strengthened for yourself." Here he teaches the growth of Christ the Lord from that vine. For he begs that the vine be counted worthy of care because of the temple to be taken from it, which he plainly named the Son of Man. So too the Lord in the holy Gospels, though he is God and man together, names himself Son of Man, taking the name from the visible nature. The prophetic word teaches, then, that those taken captive should entreat the God of all to spare the vine for the sake of the saving root that would spring from it. For the Lord also names himself so: "I am the true vine, you are the branches, and my Father is the vinedresser." For as man he is the vine; but as God he is also the farmer, sowing good seed in his field. Since he sprang from this vine, which had become useless and brought thorns instead of grapes to the farmer, he himself became the true vine and put forth very great branches, the multitude of those who believe in him. Truly their shadow covered the mountains and their branches the cedars; truly this vine stretched out its shoots to the sea and its offshoots to the rivers. [For there is not, there is not a place under heaven where the divine winepresses of this vine are not set up.] Because of this they beg that the other vine too be spared, recounting its sufferings of every kind. "Burned with fire and dug up." From this especially it is plain that the psalm foretells the events of the Babylonian, and not those of Antiochus, as some thought. For the Babylonian burned the temple and gave most of the city to the fire. So here too he says that they not only went off having plucked the fruit, but dug it up, tore it out by the root, and consumed it with fire. "They will perish at the rebuke of your face." "But when you appear and move, they will utterly vanish and receive destruction." "Let your hand be upon the man of your right hand, and upon the son of man whom you strengthened for yourself." [Let us then enjoy your care because you, overcome by love for humankind, took flesh from us. He names the Lord of glory Son of Man; about him Paul says, "For if they had known, they would not have crucified the Lord of glory."] "And we will not depart from you." "For you are without falsehood in fulfilling your promises." For when this firstfruits is taken from us, the whole nature of mankind will come to know the true God and will hymn the love for humankind shown. "You will give us life, and we will call upon your name." In this way the power of death too will be destroyed, and we shall obtain eternal life, worshiping you, God the Savior. "O Lord God of hosts, turn us back, and make your face shine, and we shall be saved." "For all these reasons, then, and for the salvation to come to all people through us, end our gloomy circumstances and grant the return; for if you only appear, we shall obtain salvation."
Chapter 80
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« Εἰς τὸ τέλος, ὑπὲρ τῶν ληνῶν, ψαλμὸς τῷ ᾿Ασάφ. » Τὴν Ἰουδαίων οὗτος ὁ ψαλμὸς ἀνάκλησιν προθεσπίζει, καὶ τὴν μετὰ ταῦτα γενομένην ἀλλοτρίωσιν· μεθ᾽ ἣν ἡ κλῆσις τῶν ἐθνῶν, καὶ ὁ τῆς εὐσεβείας Καρπὸς, ὡς ἐν ληνοῖς τισὶ ταῖς ἁγίαις ἐκκλησίαις τῷ Θεῷ προσφερόμενος. Ἐσχημάτισται δὲ τοῦ ψαλμοῦ τὸ προοίμιον, ὡς ἐπανελθόντων ἤδη τῶν τὴν ἱκετείαν προσενηνοχότων ἐκείνην, καὶ χορευόντων, καὶ ἀλλήλοις παρεγγυώντων ὑμνεῖν τὸν σεσωκότα Θεόν.
« Eis to telos, hyper tōn lēnōn, psalmos tǭ ᾿Asaph. » Tēn Ioudaiōn houtos ho psalmos anaklēsin prothespizei, kai tēn meta tauta genomenēn allotriōsin; meth᾽ hēn hē klēsis tōn ethnōn, kai ho tēs eusebeias Karpos, hōs en lēnois tisi tais hagiais ekklēsiais tǭ Theǭ prospheromenos. Eschēmatistai de tou psalmou to prooimion, hōs epanelthontōn ēdē tōn tēn hiketeian prosenēnochotōn ekeinēn, kai choreuontōn, kai allēlois parengyōntōn hymnein ton sesōkota Theon.
"To the end; for the winepresses; a psalm of Asaph." This psalm foretells the recall of the Jews and their estrangement afterward, after which came the calling of the nations and the fruit of piety offered to God in the holy churches as in winepresses. The opening of the psalm is framed as though those who had offered that supplication had already returned and were dancing and urging one another to hymn the God who saved them.
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« ᾿Αγαλλιᾶσθε τῷ Θεῷ τῷ βοηθῷ ἡμῶν. Ὁ δὲ Σύμμαχος, εὐφημεῖτε εἴρηκεν· ὁ δὲ ᾿Ακύλας, αἰνοποιεῖτε. Προσενέγκατε, φησὶ, τῷ Θεῷ τὴν χαριστήριον ὕμνον, τῷ τῆς οἰκείας ἡμῖν μεταδεδωκότι προνοίας. « ᾿Αλαλάξατε τῷ Θεῷ Ἰακώβ. » Ἐπινίκιος ὁ ἀλαλαγμὸς, ὡς πολλάκις εἰρήκαμεν. Παρακελεύονται τοίνυν ἀλλήλοις τῷ τὴν νίκην δωρησαμένῳ Θεῷ τὴν ὑμνῳδίαν ὑφῆναι.
« ᾿Agalliasthe tǭ Theǭ tǭ boēthǭ hēmōn. Ho de Symmachos, euphēmeite eirēken; ho de ᾿Akylas, ainopoieite. Prosenenkate, phēsi, tǭ Theǭ tēn charistērion hymnon, tǭ tēs oikeias hēmin metadedōkoti pronoias. « ᾿Alalaxate tǭ Theǭ Iakōb. » Epinikios ho alalagmos, hōs pollakis eirēkamen. Parakeleuontai toinyn allēlois tǭ tēn nikēn dōrēsamenǭ Theǭ tēn hymnǭdian hyphēnai.
"Rejoice in God our helper." Symmachus said "sing praise"; Aquila, "make songs of praise." "Offer God the hymn of thanksgiving," he says, "who gave us a share in his providence." "Shout to the God of Jacob." Shouting is a cry of victory, as we have often said. They urge one another, then, to weave hymnody for the God who gave the victory.
80.3PG 80 80:1519
« Λάβετε ψαλμὸν, καὶ δότε τύμπανον· ψαλτήριον τερπνὸν μετὰ κιθάρας. » Διαφόροις ὀργάνοις κεχρημένοι τὴν θείαν ἀνεκρούοντο μελῳδίαν · καὶ τοῦτο τῶν Παραλειπομένων ἡ ἱστορία διδάσκει. Παρεγγυᾷ τοίνυν τοῖς χοροῖς ἐκείνοις ὁ λόγος ἀλλήλοις ἀντιδιδόναι τὴν παναρμόνιον τῶν ὀργάνων ἐκείνων ἠχήν· καὶ τούτους μὲν λύραις, ἐκείνους δὲ τυμπάνοις, ἄλλους δὲ κιθάραις τὸν Θεὸν ἀνυμνῆσαι. Τὸ δὲ ψαλτήριον ὁ Σύμμαχος λύραν ἐκάλεσεν.
« Labete psalmon, kai dote tympanon; psaltērion terpnon meta kitharas. » Diaphorois organois kechrēmenoi tēn theian anekrouonto melǭdian ; kai touto tōn Paraleipomenōn hē historia didaskei. Parengyą toinyn tois chorois ekeinois ho logos allēlois antididonai tēn panarmonion tōn organōn ekeinōn ēchēn; kai toutous men lyrais, ekeinous de tympanois, allous de kitharais ton Theon anymnēsai. To de psaltērion ho Symmachos lyran ekalesen.
"Take up a psalm and bring the timbrel, the pleasant psaltery with the lyre." They played the divine melody using various instruments; the history of Chronicles teaches this. The word charges those choirs to answer one another with the all-harmonious sound of those instruments, some hymning God with lyres, others with timbrels, others with harps. Symmachus called the psaltery a lyre.
80.4PG 80 80:1519
« Σαλπίσατε ἐν νεομηνίᾳ σάλπιγγι, ἐν εὐσήμῳ ἡμέρᾳ ἑορτῆς ὑμῶν. Ὅτι πρόσταγμα τῷ Ἰσραήλ ἐστιν · καὶ κρῖμα τῷ Θεῷ Ἰακώβ. » Ταῖς σάλπιγξιν ἐκέλευσεν ὁ Θεὸς τοὺς ἱερέας κεχρῆσθαι. ᾿Ανεμίμνησκον δὲ αὗται τὸν λαὸν τῶν ἐν τῷ ὄρει γενομένων σαλπίγγων. Τοῦ Θεοῦ γὰρ τῶν ὅλων ἐν τῷ Σινᾷ ὄρει διαλεγομένου, φωνή, φησὶ, τῆς σάλπιγγος ἤχει μέγα. Ἐκείνης τοίνυν τῆς ἐπιφανείας ἀνεμίμνησκον τὸν λαὸν ταῖς σάλπιγξιν οἱ ἱερεῖς κεχρημένοι. Καὶ οὗτοι τοίνυν τοὺς τῆς ἐπανόδου τετυχηκότας, καὶ τῆς θείας ἐπικουρίας ἀπολαύσαντας, εἰκότως μετὰ τῶν ἄλλων ὀργάνων, καὶ ταῖς σάλπιγξι παρεκελεύοντο χρήσασθαι.
« Salpisate en neomēnią salpingi, en eusēmǭ hēmerą heortēs hymōn. Hoti prostagma tǭ Israēl estin ; kai krima tǭ Theǭ Iakōb. » Tais salpinxin ekeleusen ho Theos tous hiereas kechrēsthai. ᾿Anemimnēskon de hautai ton laon tōn en tǭ orei genomenōn salpingōn. Tou Theou gar tōn holōn en tǭ Siną orei dialegomenou, phōnē, phēsi, tēs salpingos ēchei mega. Ekeinēs toinyn tēs epiphaneias anemimnēskon ton laon tais salpinxin hoi hiereis kechrēmenoi. Kai houtoi toinyn tous tēs epanodou tetychēkotas, kai tēs theias epikourias apolausantas, eikotōs meta tōn allōn organōn, kai tais salpinxi parekeleuonto chrēsasthai.
"Sound the trumpet at the new moon, on the notable day of your feast. For it is an ordinance for Israel and a judgment of the God of Jacob." God commanded the priests to use the trumpets. They reminded the people of the trumpets that sounded on the mountain; for when the God of all spoke on Mount Sinai, "the sound of the trumpet," it says, "rang out loud." By using the trumpets, then, the priests reminded the people of that appearance. So these too rightly urged those who had obtained the return and enjoyed divine help to use the trumpets along with the other instruments.
80.6PG 80 80:1521
« Μαρτύριον ἐν τῷ Ἰωσὴφ ἔθετο αὐτὸ , ἐν τῷ ἐξελθεῖν αὐτὸν ἐκ γῆς Αἰγύπτου. » Ἰωσὴφ ἐνταῦθα πάντα καλεῖ τὸν λαόν· ἐπειδὴ γὰρ τῆς εἰς Αἴγυπτον εἰσόδου ὁ Ἰωσὴφ αὐτοῖς ἐγένετο πρόξενος, ἐξ αὐτοῦ τὸν λαὸν προσηγόρευσε . Λέγει δὲ ὅτι ταύτην ἔδωκε τῷ λαῷ τὴν νομοθεσίαν, τῆς Αἰγύπτου τοῦτον ἐλευθερώσας . Εἶτα τὰς γεγενημένας εὐεργεσίας διέξεισιν. « Γλῶσσαν ἣν οὐκ ἔγνω ἤκουσεν Φωνῆς γὰρ πώποτε θείας οὐκ ἀπολαύσας, ταύτης ἐπήκουσεν ἐν τῇ ἐρήμῳ τὸν νόμον δεχόμενος.
« Martyrion en tǭ Iōsēph etheto auto , en tǭ exelthein auton ek gēs Aigyptou. » Iōsēph entautha panta kalei ton laon; epeidē gar tēs eis Aigypton eisodou ho Iōsēph autois egeneto proxenos, ex autou ton laon prosēgoreuse . Legei de hoti tautēn edōke tǭ laǭ tēn nomothesian, tēs Aigyptou touton eleutherōsas . Eita tas gegenēmenas euergesias diexeisin. « Glōssan hēn ouk egnō ēkousen Phōnēs gar pōpote theias ouk apolausas, tautēs epēkousen en tę̄ erēmǭ ton nomon dechomenos.
"He set it as a testimony in Joseph, when he went out of the land of Egypt." Here he calls the whole people Joseph; for since Joseph was the cause of their going into Egypt, he named the people after him. He says that he gave the people this legislation when he freed them from Egypt. Then he recounts the benefits done. "He heard a tongue he did not know." "For never having enjoyed a divine voice, he heard it in the desert when he received the law."
80.7PG 80 80:1521
« ᾿Απέστησεν ἀπὸ ἄρσεων τὸν νῶτον αὐτοῦ· αἱ χεῖρες αὐτοῦ ἐν τῷ κοφίνῳ ἐδούλευσαν. » Τοὺς ἐν Αἰγύπτῳ πόνους, καὶ τὴν πικρὰν δουλείαν, καὶ τὴν πλινθουργίαν διὰ τούτων ἐδήλωσε. Τοῖς ὤμοις γὰρ, ὡς εἰκὸς, φέρειν ἠναγκάζοντο τὸν πηλόν · τὰ δὲ νῶτα διαφερόντως τῶν τοιούτων ἐπαισθάνεται πόνων. Ἐντεῦθεν τὸ τοῦ Θεοῦ πρόσωπον εἰσάγει διαλεγόμενον. Καὶ πρῶτον μὲν τῶν εὐεργεσιῶν τῶν γεγενημένων ἀναμιμνήσκει, εἶτα παραίνεσιν εἰσφέρει καὶ συμβουλήν · μετὰ ταῦτα προλέγει τὴν ἀπείθειαν, καὶ τῆς ἀπειθείας τὴν τιμωρίαν.
« ᾿Apestēsen apo arseōn ton nōton autou; hai cheires autou en tǭ kophinǭ edouleusan. » Tous en Aigyptǭ ponous, kai tēn pikran douleian, kai tēn plinthourgian dia toutōn edēlōse. Tois ōmois gar, hōs eikos, pherein ēnankazonto ton pēlon ; ta de nōta diapherontōs tōn toioutōn epaisthanetai ponōn. Enteuthen to tou Theou prosōpon eisagei dialegomenon. Kai prōton men tōn euergesiōn tōn gegenēmenōn anamimnēskei, eita parainesin eispherei kai symboulēn ; meta tauta prolegei tēn apeitheian, kai tēs apeitheias tēn timōrian.
"He removed his back from burdens; his hands served in the basket." By these words he showed the labors in Egypt, the bitter slavery, and the brickmaking. For they were forced, it seems, to carry the clay on their shoulders, and the back especially feels such labors. From here he brings in the person of God speaking. First he reminds them of the benefits done, then brings exhortation and counsel; after this he foretells their disobedience and the punishment of disobedience.
80.8PG 80 80:1521
· Ἐν θλίψει ἐπεκαλέσω με· καὶ ἐρυσάμην σε. · Ἐστέναξας ἐν Αἰγύπτῳ τοῖς πόνοις ταλαιπωρούμενος, καὶ παραυτίκα φιλανθρωπίας ἠξίωσα. Τοῦτο καὶ ἡ ἱστορία διδάσκει, « Ἐστέναξαν γὰρ, φησὶν, οἱ υἱοὶ Ἰσραὴλ ἀπὸ τῶν ἔργων τῶν σκληρῶν, καὶ ἀνέβη ἡ βοὴ αὐτῶν πρὸς τὸν Θεόν. » « Ἐπήκουσά σε ἐν ἀποκρύφῳ καταιγίδος. » Ὁ δὲ Σύμμαχος οὕτως · Ἐπήκουσά σε διὰ κρυφαίας βροντῆς· καὶ οἱ ἄλλοι δὲ τὴν βρόντησιν ὁμοίως τεθείκασι. Δηλοῖ δὲ διὰ τούτου ὅτι μὴ φαινόμενος, ἀλλ᾽ ἀόρατον ἔχων τὴν φύσιν, κατάδηλον πᾶσιν ἀνθρώποις τὴν σωτηρίαν πεποίηκα, οἷόν τινα βροντὴν, ταῖς κατὰ τῶν Αἰγυπτίων πληγαῖς σημάνας ἅπασιν ὅσην ποιοῦμαί σου πρόνοιαν. « Ἐδοκίμασά σε ἐπὶ ὕδατος ἀντιλογίας. • Εἰς Μερῥὰν ἐλθόντες, καὶ πικρὸν εὐρόντες τὸ ὕδωρ, καὶ Μωσοῦ κατεβόησαν, καὶ τοῦ Θεοῦ κατελάλησαν. Ἀπὸ τοῦ πράγματος τοίνυν ὁ τόπος τὴν προσηγορίαν ἐδέξατο. Λέγει τοίνυν, ὅτι Διήλεγξά σε παρ' ἐκεῖνο τὸ ὕδωρ τὴν ἀχάριστον γνώμην· ῥᾳδίως δὲ αὐτοῦ μετέβαλον τὴν ποιότητα, καὶ γλυκεῖαν ἀπέφηνα τὴν πικράν.
; En thlipsei epekalesō me; kai erysamēn se. ; Estenaxas en Aigyptǭ tois ponois talaipōroumenos, kai parautika philanthrōpias ēxiōsa. Touto kai hē historia didaskei, « Estenaxan gar, phēsin, hoi huioi Israēl apo tōn ergōn tōn sklērōn, kai anebē hē boē autōn pros ton Theon. » « Epēkousa se en apokryphǭ kataigidos. » Ho de Symmachos houtōs ; Epēkousa se dia kryphaias brontēs; kai hoi alloi de tēn brontēsin homoiōs tetheikasi. Dēloi de dia toutou hoti mē phainomenos, all᾽ aoraton echōn tēn physin, katadēlon pasin anthrōpois tēn sōtērian pepoiēka, hoion tina brontēn, tais kata tōn Aigyptiōn plēgais sēmanas hapasin hosēn poioumai sou pronoian. « Edokimasa se epi hydatos antilogias. • Eis Merrhan elthontes, kai pikron eurontes to hydōr, kai Mōsou kateboēsan, kai tou Theou katelalēsan. Apo tou pragmatos toinyn ho topos tēn prosēgorian edexato. Legei toinyn, hoti Diēlenxa se par' ekeino to hydōr tēn achariston gnōmēn; rhądiōs de autou metebalon tēn poiotēta, kai glykeian apephēna tēn pikran.
"In affliction you called on me, and I rescued you." "You groaned in Egypt, worn out by labors, and at once I counted you worthy of love for humankind." The history too teaches this: "For the sons of Israel groaned," it says, "because of the hard labors, and their cry went up to God." "I heard you in the secret place of the storm." Symmachus has: "I heard you through hidden thunder"; the others too put thunder in the same way. By this he shows: "Without appearing, but having an invisible nature, I made your salvation plain to all people, signaling to all, as by thunder, through the blows on the Egyptians, how much providence I take for you." "I tested you at the water of contradiction." Coming to Marah and finding the water bitter, they cried out against Moses and spoke against God; and the place took its name from the event. He says, then, "I exposed your ungrateful mind at that water; but I easily changed its quality and made the bitter sweet."
80.9PG 80 80:1523
« ῎Ακουσον, λαός μου, καὶ διαμαρτύρομαί σου. » Πεῖραν τοίνυν τῆς ἐμῆς δυνάμεως εἰληφὼς, δέξαι προθύμως τὰς παρ' ἐμοῦ σοι προσφερομένας νομοθεσίας. Διαμαρτυρία γάρ ἐστι, προλέγουσά σοι τὰ τῆς ἀπειθείας τὴν τιμωρίαν, καὶ τῆς εὐπειθείας τὴν ὠφέλειαν. « Ἰσραὴλ, ἐὰν ἀκούσῃς μου, οὐκ ἔσται ἐν σοὶ θεὸς πρόσφατος, οὐδὲ προσκυνήσεις θεῷ ἀλλοτρίῳ. » [ Καὶ σαφέστερον αὐτοῖς ἑαυτὸν φανεροί τῷ εἰπεῖν ·
« ᾿Akouson, laos mou, kai diamartyromai sou. » Peiran toinyn tēs emēs dynameōs eilēphōs, dexai prothymōs tas par' emou soi prospheromenas nomothesias. Diamartyria gar esti, prolegousa soi ta tēs apeitheias tēn timōrian, kai tēs eupeitheias tēn ōpheleian. « Israēl, ean akousę̄s mou, ouk estai en soi theos prosphatos, oude proskynēseis theǭ allotriǭ. » [ Kai saphesteron autois heauton phaneroi tǭ eipein ;
"Hear, my people, and I will testify to you." "Having experienced my power, then, accept eagerly the laws I bring you. For it is a solemn testimony, foretelling to you the punishment of disobedience and the benefit of obedience." "Israel, if you will hear me, there shall be no new god among you, nor shall you worship a foreign god." [And he makes himself known to them more clearly by saying:
80.11PG 80 80:1523
« Ἐγὼ γάρ εἰμι Κύριος ὁ Θεός σου, ὁ ἀναγαγών σε ἐκ γῆς Αἰγύπτου. • Ταῦτα καὶ τοῦ νόμου τὸ προοίμιον ἔχει. « Ἐγὼ γάρ εἰμι, φησὶ, Κύριος ὁ Θεός σου, ὁ ἐξαγαγών σε ἐκ γῆς Αἰγύπτου - οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ. » Καὶ ἐνταῦθα τοίνυν παρακελεύεται ἀλλότριον καὶ νέον μὴ προσκυνῆσαι θεὸν, ἀλλὰ τὸν τὴν ἐλευθερίαν αὐτοῖς δωρησάμενον. Ταῦτα δὲ καὶ τὴν ᾿Αρείου καὶ Εὐνομίου παραπληξίαν ἐλέγχει. Εἰ γὰρ οὐχ ὁμούσιος ὁ Μονογενής, ἀλλότριος ἄρα καλοῖτο ἂν εἰκότως· καὶ εἰ ἦν ὅτε οὐκ ἦν, πρόσφατος καὶ οὐκ ἀΐδιος. Τὸν θεῖον τοίνυν προφανῶς παραβαίνουσι νόμον, [καὶ μάλιστα οἱ τὰ τοῦ δυσσεβοῦς Νεστορίου δογματίζοντες,] ἀλλότριον καὶ πρόσφατον προσκυνοῦντες Θεόν. ᾿Αλλὰ γὰρ οὐ καιρὸς τὴν ἐκείνων ἐμβροντησίαν διελέγχειν · ἀπόχρη δὲ ὅμως καὶ ταῦτα εἰς ἔλεγχον τῆς αὐτῶν παρανομίας. « Πλάτυνον τὸ στόμα σου, καὶ πληρώσω αὐτό. » Εὐπειθῆ φησὶν, ἑαυτὸν διὰ τῆς εὐπειθείας κατάστησον, καὶ δέξαι τὴν ἀφθονίαν τῶν ἀγαθῶν· ἐντεῦθεν ἐπὶ τὴν κατηγορίαν μεταφέρει τὸν λόγον.
« Egō gar eimi Kyrios ho Theos sou, ho anagagōn se ek gēs Aigyptou. • Tauta kai tou nomou to prooimion echei. « Egō gar eimi, phēsi, Kyrios ho Theos sou, ho exagagōn se ek gēs Aigyptou - ouk esontai soi theoi heteroi plēn emou. » Kai entautha toinyn parakeleuetai allotrion kai neon mē proskynēsai theon, alla ton tēn eleutherian autois dōrēsamenon. Tauta de kai tēn ᾿Areiou kai Eunomiou paraplēxian elenchei. Ei gar ouch homousios ho Monogenēs, allotrios ara kaloito an eikotōs; kai ei ēn hote ouk ēn, prosphatos kai ouk aïdios. Ton theion toinyn prophanōs parabainousi nomon, [kai malista hoi ta tou dyssebous Nestoriou dogmatizontes,] allotrion kai prosphaton proskynountes Theon. ᾿Alla gar ou kairos tēn ekeinōn embrontēsian dielenchein ; apochrē de homōs kai tauta eis elenchon tēs autōn paranomias. « Platynon to stoma sou, kai plērōsō auto. » Eupeithē phēsin, heauton dia tēs eupeitheias katastēson, kai dexai tēn aphthonian tōn agathōn; enteuthen epi tēn katēgorian metapherei ton logon.
"For I am the Lord your God, who brought you up from the land of Egypt." The opening of the law has this too: "For I am," he says, "the Lord your God, who brought you out of the land of Egypt; you shall have no other gods besides me." Here too, then, he commands them not to worship a foreign and new god, but the one who gave them freedom. This also refutes the madness of Arius and Eunomius. For if the Only-begotten is not consubstantial, he would rightly be called foreign; and if "there was when he was not," he is new and not eternal. They plainly transgress the divine law, then, [and especially those who hold the doctrines of the impious Nestorius,] worshiping a foreign and new God. But this is not the time to refute their folly; yet even this is enough to expose their lawlessness. "Open your mouth wide, and I will fill it." "Make yourself obedient through obedience," he says, "and receive the abundance of good things." From here he moves the word to accusation.
80.12PG 80 80:1523
« Καὶ οὐκ ἤκουσεν ὁ λαός μου τῆς φωνῆς μου, καὶ Ἰσραὴλ οὐ προσέσχε μοι.» Ἐγὼ μὲν οὖν ταύτην αὐτῷ τὴν συμβουλὴν προσενήνοχα · αὐτὸς δὲ οὔτε ἀκοῦσαι, οὔτε προσέχειν τοῖς ὑπ᾿ ἐμοῦ λεγομένοις ὑπέσχετο.
« Kai ouk ēkousen ho laos mou tēs phōnēs mou, kai Israēl ou prosesche moi.» Egō men oun tautēn autǭ tēn symboulēn prosenēnocha ; autos de oute akousai, oute prosechein tois hyp᾿ emou legomenois hypescheto.
"But my people did not hear my voice, and Israel did not attend to me." "I offered him this counsel; but he would neither hear nor promise to attend to what I said."
80.13PG 80 80:1525
« Καὶ ἐξαπέστειλα αὐτοὺς κατὰ τὰ ἐπιτηδεύματα τῶν καρδιῶν αὐτῶν · πορεύσονται ἐν τοῖς ἐπιτηδεύμασιν αὐτῶν. « Ὁ δὲ Σύμμαχος οὕτως. Ἀφῆκα οὖν αὐτοὺς τῇ ἀρεσκείᾳ τῆς καρδίας αὐτῶν, ὁδεύειν ταῖς βουλαῖς αὐτῶν. Οὕτως δὲ καὶ ὁ ᾿Ακύλας, Καὶ ἐξαπέστειλεν αὐτοὺς ἐν σκολιότητι καρδίας αὐτῶν, πορεύσονται ἐν βουλεύμασιν αὐτῶν. ᾿Απειθῆ γὰρ αὐτὸν θεασάμενος, τῆς μὲν ἐμαυτοῦ κηδεμονίας αὐτὸν ἐγύμνωσα. Εἴασα δὲ αὐτὸν τοῖς οἰκείοις φέρεσθαι λογισμοῖς, ὡς᾿ ἀνερμάτιστον καὶ ἀκυβέρνητον σκάφος· πρόκειται· δὲ εἰς θεωρίαν τοῖς βουλομένοις ἡ τῆς προφητείας ἀλήθεια. Ἔρημοι γὰρ τῆς τοῦ Θεοῦ βοηθείας οἱ Ἰουδαῖοι γενόμενοι, εἰς ἅπασαν γῆν μὲν καὶ θάλασσαν διεσπάρησαν, δοῦλοι δὲ ἀντ᾽ ἐλευθέρων ἐγένοντο. Δυσσεβείᾳ δὲ πάσῃ συζῶσι, γοητείαις καὶ δαιμόνων ἐπῳδαῖς κεχρημένοι, τὸν δὲ σεσωκότα Θεὸν προσκυνεῖν οὐκ ἐθέλοντες.
« Kai exapesteila autous kata ta epitēdeumata tōn kardiōn autōn ; poreusontai en tois epitēdeumasin autōn. « Ho de Symmachos houtōs. Aphēka oun autous tę̄ areskeią tēs kardias autōn, hodeuein tais boulais autōn. Houtōs de kai ho ᾿Akylas, Kai exapesteilen autous en skoliotēti kardias autōn, poreusontai en bouleumasin autōn. ᾿Apeithē gar auton theasamenos, tēs men emautou kēdemonias auton egymnōsa. Eiasa de auton tois oikeiois pheresthai logismois, hōs᾿ anermatiston kai akybernēton skaphos; prokeitai; de eis theōrian tois boulomenois hē tēs prophēteias alētheia. Erēmoi gar tēs tou Theou boētheias hoi Ioudaioi genomenoi, eis hapasan gēn men kai thalassan diesparēsan, douloi de ant᾽ eleutherōn egenonto. Dyssebeią de pasę̄ syzōsi, goēteiais kai daimonōn epǭdais kechrēmenoi, ton de sesōkota Theon proskynein ouk ethelontes.
"And I sent them away according to the practices of their hearts; they will walk in their own practices." Symmachus has: "So I let them go to the pleasure of their heart, to walk by their own counsels." So too Aquila: "And he sent them away in the crookedness of their heart; they will walk in their counsels." "For seeing him disobedient, I stripped him of my care and let him be carried along by his own thoughts, like a boat without ballast or helmsman." The truth of the prophecy lies open for any who wish to see. For the Jews, bereft of God's help, have been scattered over every land and sea, and became slaves instead of free men. They live with every impiety, using sorceries and the incantations of demons, unwilling to worship the God who saved them.
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« Εἰ ὁ λαός μου ἤκουσέ μου, Ἰσραὴλ ταῖς ὁδοῖς μου εἰ ἐπορεύθη, ἐν τῷ μηδενὶ ἂν τοὺς ἐχθροὺς αὐτῶν ἐταπείνωσα, καὶ ἐπὶ τοὺς θλίβοντας αὐτοὺς ἐπέβαλον ἂν τὴν χεῖρά μου. » Εἰ δὲ τῶν ἐμῶν ἠνέσχετο παραινέσεων, καὶ ταῖς ἐμαῖς ἡκολούθησεν ἐντολαῖς, ῥᾳδίως ἂν αὐτῶν κατέλυσα τοὺς ἐχθρούς. Τὸ γὰρ, ἐν τῷ μηδενὶ, τὴν εὐκολίαν δηλοῖ, ἀντὶ τοῦ, Ἀκονητὶ καὶ ἀπόνως, καὶ ἐν ἀκαρεῖ τὸν ἐκείνων ὄλεθρον ἐπενεγκεῖν ἠδυνάμην.
« Ei ho laos mou ēkouse mou, Israēl tais hodois mou ei eporeuthē, en tǭ mēdeni an tous echthrous autōn etapeinōsa, kai epi tous thlibontas autous epebalon an tēn cheira mou. » Ei de tōn emōn ēnescheto paraineseōn, kai tais emais hēkolouthēsen entolais, rhądiōs an autōn katelysa tous echthrous. To gar, en tǭ mēdeni, tēn eukolian dēloi, anti tou, Akonēti kai aponōs, kai en akarei ton ekeinōn olethron epenenkein ēdynamēn.
"If my people had heard me, if Israel had walked in my ways, I would have humbled their enemies in nothing, and laid my hand on those who afflict them." "If he had accepted my exhortations and followed my commandments, I would easily have destroyed their enemies." For "in nothing" shows the ease: "without effort or toil, in an instant, I could have brought on their destruction."
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« Οἱ ἐχθροὶ Κυρίου ἐψεύσαντο αὐτῷ. » Ὁ δὲ ᾿Ακύλας οὕτως, Μισοποιοῦντες Κύριον ἀρνήσονται . Τῇ γὰρ ἀρνήσει τοῦ Δεσπότου Χριστοῦ τὸ καθ' ἑαυτῶν κατεσκεύασαν μῖσος, καὶ ἐχθροὺς ἑαυτοὺς τοῦ Κυρίου κατέστησαν ψευσάμενοι αὐτῷ, καὶ τὰς γεγενημένας παραβάντες συνθήκας. Μετὰ γὰρ τὴν νομοθεσίαν ἀπεκρίνατο, φησὶν, ὁ λαός · « Πάντα ὅσα εἶπε Κύριος ὁ Θεὸς ποιήσομεν καὶ ἀκουσόμεθα. » Καὶ αἱ μὲν ὑποσχέσεις τοιαῦται, τὰ δὲ ῥήματα ἄντικρυς ἐναντία. Φανέντα γὰρ τὸν οἰκεῖον Δεσπότην ἐσταύρωσαν, ἀλλ᾽ ἐδέξαντο τῆς ἀσεβείας ἐπιτίμιον, τὸν αἰώνιον ὄλεθρον. [Οὐκ αὐτοὶ δὲ μόνον, ἀλλὰ καὶ Ἄρειος καὶ Εὐνόμιος καὶ Νεστόριος καὶ οἱ τὰ ἐκείνων θρησκεύοντες.] Τοῦτο δὲ καὶ ἡ προφητεία δεδήλωκεν. • Καὶ ἔσται ὁ καιρὸς αὐτῶν εἰς τὸν αἰῶνα. » Σαφέστερον δὲ ὁ Σύμμαχος εἴρηκεν · εἰρηκὼς γὰρ, Μισοποιοί Κυρίου οἱ ψευσάμενοι αὐτῷ, ἐπήγαγεν, Ἀλλ᾽ ἔσται ὁ καιρὸς αὐτῶν εἰς τὸν αἰῶνα. Καιρὸν δὲ καλεῖ τὰς συμφοράς. Οὕτω γὰρ καὶ οἱ Σύροι, καὶ οἱ Ἑβραῖοι ταύτας ὀνομάζειν εἰώθασι· πολλοὶ δὲ καὶ παρ᾿ ἡμῖν οὕτω ταύτας ἀποκαλοῦσι. Λέγει τοίνυν, ὅτι ταύταις Ἰουδαῖοι οὐ κατά τινα ῥητὸν περιπεσοῦνται χρόνον, ἀλλ᾽ εἰς αἰῶνα διατελοῦσι τῆς θείας ἐστερημένοι κηδεμονίας. Έοικε δὲ τοῦτο τοῦ ογ' ψαλμοῦ τῷ προοιμίῳ, • Ινατί, ὁ Θεὸς, ἀπώσω εἰς τέλος; › Καὶ γὰρ ἐκεῖ τὴν παντελῆ τῶν Ἰουδαίων ἀποβολὴν προηγόρευσεν.
« Hoi echthroi Kyriou epseusanto autǭ. » Ho de ᾿Akylas houtōs, Misopoiountes Kyrion arnēsontai . Tę̄ gar arnēsei tou Despotou Christou to kath' heautōn kateskeuasan misos, kai echthrous heautous tou Kyriou katestēsan pseusamenoi autǭ, kai tas gegenēmenas parabantes synthēkas. Meta gar tēn nomothesian apekrinato, phēsin, ho laos ; « Panta hosa eipe Kyrios ho Theos poiēsomen kai akousometha. » Kai hai men hyposcheseis toiautai, ta de rhēmata antikrys enantia. Phanenta gar ton oikeion Despotēn estaurōsan, all᾽ edexanto tēs asebeias epitimion, ton aiōnion olethron. [Ouk autoi de monon, alla kai Areios kai Eunomios kai Nestorios kai hoi ta ekeinōn thrēskeuontes.] Touto de kai hē prophēteia dedēlōken. • Kai estai ho kairos autōn eis ton aiōna. » Saphesteron de ho Symmachos eirēken ; eirēkōs gar, Misopoioi Kyriou hoi pseusamenoi autǭ, epēgagen, All᾽ estai ho kairos autōn eis ton aiōna. Kairon de kalei tas symphoras. Houtō gar kai hoi Syroi, kai hoi Hebraioi tautas onomazein eiōthasi; polloi de kai par᾿ hēmin houtō tautas apokalousi. Legei toinyn, hoti tautais Ioudaioi ou kata tina rhēton peripesountai chronon, all᾽ eis aiōna diatelousi tēs theias esterēmenoi kēdemonias. Eoike de touto tou og' psalmou tǭ prooimiǭ, • Inati, ho Theos, apōsō eis telos? › Kai gar ekei tēn pantelē tōn Ioudaiōn apobolēn proēgoreusen.
"The enemies of the Lord lied to him." Aquila has: "Those who make the Lord hated will deny." For by denying Christ the Lord they brought hatred on themselves and made themselves enemies of the Lord, lying to him and breaking the covenants made. For after the giving of the law, it says, the people answered, "All that the Lord God has said we will do and hear." Such were the promises, but the deeds were directly contrary; for when their own Master appeared, they crucified him; and they received eternal destruction as the penalty for impiety. [Not they alone, but also Arius and Eunomius and Nestorius and those who follow their doctrines.] The prophecy too showed this: "And their time will be forever." Symmachus said it more clearly; for having said, "Those who make the Lord hated are those who lied to him," he added, "But their time will be forever." He calls misfortunes "time"; for the Syrians and the Hebrews usually name them so, and many among us call them this too. He says, then, that the Jews will fall into these not for a fixed time, but will remain forever deprived of God's care. This is like the opening of the seventy-third psalm, "Why, O God, have you cast us off to the end?" For there too he foretold the complete rejection of the Jews.
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« Καὶ ἐψώμισεν αὐτοὺς ἐκ στέατος πυροῦ καὶ ἐκ πέτρας μέλι ἐχόρτασεν αὐτούς. » Πολλὴν δὲ, φησὶν, ἀχαριστίαν νενοσηκότες, οὐκ ἐμνήσθησαν τῶν ἤδη παρασχεθέντων αὐτοῖς ἀγαθῶν. Ἐν μὲν γὰρ τῇ ἐρήμῳ τὸ ἥδιστον αὐτοῖς ἐκ τῆς πέτρας ἐξήγαγεν ὕδωρ, ὁ διψῶσιν αὐτοῖς ἐνομίσθη μιμεῖσθαι γλυκύτητα μέλιτος· ἐν δὲ τῇ γῇ τῆς ἐπαγγελίας τοὺς ἀπὸ τῆς γῆς αὐτοῖς ἀφθόνως ἐδωρήσατο καρπούς. Ἀπὸ γὰρ τοῦ μέρους τὸ πᾶν παρεδήλωσε, καὶ διὰ τοῦ σίτου καὶ τῶν ἄλλων καρπῶν τὴν χορηγίαν ἐσήμανεν.
« Kai epsōmisen autous ek steatos pyrou kai ek petras meli echortasen autous. » Pollēn de, phēsin, acharistian nenosēkotes, ouk emnēsthēsan tōn ēdē paraschethentōn autois agathōn. En men gar tę̄ erēmǭ to hēdiston autois ek tēs petras exēgagen hydōr, ho dipsōsin autois enomisthē mimeisthai glykytēta melitos; en de tę̄ gę̄ tēs epangelias tous apo tēs gēs autois aphthonōs edōrēsato karpous. Apo gar tou merous to pan paredēlōse, kai dia tou sitou kai tōn allōn karpōn tēn chorēgian esēmanen.
"And he fed them with the fat of wheat, and with honey from the rock he satisfied them." "Suffering from great ingratitude," he says, "they did not remember the good things already given them." For in the desert he brought out for them the sweetest water from the rock, which to them in their thirst seemed to imitate the sweetness of honey; and in the promised land he gave them the fruits of the earth abundantly. By the part he indicated the whole, and by the wheat and other fruits he signified the supply.
Chapter 81
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« Ψαλμὸς τῷ ᾿Ασάφ. » Τὴν ἀποβολὴν εἰπὼν τῶν Ἰουδαίων ἐν τῷ πρὸ τούτου ψαλμῷ, ἐνταῦθα καὶ τὰς αἰτίας σαφέστερον ἐκτίθησι, δι᾽ ἂς αὐτοὺς ὁ Θεὸς ἀπεβάλλετο· διδάσκων πάντως, ὡς εἴγε ἐκείνους μιμησόμεθα, τοῖς αὐτοῖς ἢ χείροσι περιπέσομεν. « Ὁ Θεὸς ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρινεῖ. » Τοὺς Ἰουδαίων ἄρχοντας θεοὺς, ὡς τὸ κρίνειν πεπιστευμένους, ὠνόμασεν . Οὕτως αὐτοὺς καὶ ὁ νόμος ἀποκαλεῖ. « Θεοὺς οὐ κακολογήσεις, καὶ ἄρχοντα τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς. › Ἐπειδὴ γὰρ ἀληθῶς κριτὴς ὁ Θεός ἐστιν, ἐνεχειρίσθησαν δὲ καὶ οἱ ἄνθρωποι κρίνειν, προσηγορεύθησαν οἱ ταῦτα πεπιστευμένοι θεοὶ, ἅτε δὴ Θεὸν ἐν τούτῳ · μιμούμενοι. ᾿Αλλὰ τοὺς οὐκ ἐνδίκως δικάζοντας, οὐδὲ ἀκλινῶς κατέχοντας τὰ τῆς δίκης ζυγὰ, ὁ δίκαιος ἐνταῦθα διελέγχει κριτής, καὶ τὴν ἐσομένην ὑπ᾿ αὐτοῦ δικαίαν κρίσιν προαγορεύει.
« Psalmos tǭ ᾿Asaph. » Tēn apobolēn eipōn tōn Ioudaiōn en tǭ pro toutou psalmǭ, entautha kai tas aitias saphesteron ektithēsi, di᾽ as autous ho Theos apeballeto; didaskōn pantōs, hōs eige ekeinous mimēsometha, tois autois ē cheirosi peripesomen. « Ho Theos estē en synagōgę̄ theōn, en mesǭ de theous diakrinei. » Tous Ioudaiōn archontas theous, hōs to krinein pepisteumenous, ōnomasen . Houtōs autous kai ho nomos apokalei. « Theous ou kakologēseis, kai archonta tou laou sou ouk ereis kakōs. › Epeidē gar alēthōs kritēs ho Theos estin, enecheiristhēsan de kai hoi anthrōpoi krinein, prosēgoreuthēsan hoi tauta pepisteumenoi theoi, hate dē Theon en toutǭ ; mimoumenoi. ᾿Alla tous ouk endikōs dikazontas, oude aklinōs katechontas ta tēs dikēs zyga, ho dikaios entautha dielenchei kritēs, kai tēn esomenēn hyp᾿ autou dikaian krisin proagoreuei.
"A psalm of Asaph." Having spoken in the preceding psalm of the rejection of the Jews, here he sets out more clearly the reasons for which God rejected them; teaching us surely that if we imitate them, we shall fall into the same or worse. "God stood in the assembly of gods; in the midst he will judge gods." He named the rulers of the Jews "gods," as entrusted with judging. The law too calls them so: "You shall not revile gods, nor speak evil of a ruler of your people." For since God is truly judge, and men too were entrusted with judging, those entrusted with this were called gods, as imitating God in this. But here the just judge rebukes those who do not judge justly nor hold the scales of justice steady, and foretells the just judgment he will make.
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« Ἕως πότε κρίνετε ἀδικίαν, καὶ πρόσωπα ἁμαρτωλῶν λαμβάνετε ; › Μέχρι τίνος, φησὶν, ἀδέκαστον οὐκ ἐκφέρετε ψῆφον, ἀλλὰ τῶν δυνατῶν καὶ παρανόμων ἐλέγχειν παραιτεῖσθε τὴν ἀδικίαν, καὶ παρορᾶτε τοὺς πενίᾳ συζῶντας ἀπὸ τούτων ἀδικουμένους;
« Heōs pote krinete adikian, kai prosōpa hamartōlōn lambanete ? › Mechri tinos, phēsin, adekaston ouk ekpherete psēphon, alla tōn dynatōn kai paranomōn elenchein paraiteisthe tēn adikian, kai parorate tous penią syzōntas apo toutōn adikoumenous?
"How long will you judge unjustly and show partiality to sinners?" "How long," he says, "will you not give an impartial verdict, but decline to expose the injustice of the powerful and lawless, and overlook those living in poverty who are wronged by them?"
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« Κρίνατε ὀρφανῷ καὶ πτωχῷ, ταπεινὸν καὶ πένητα δικαιώσατε. » "Εκάτερος δὲ τούτων ἐνδεὴς βοηθείας.
« Krinate orphanǭ kai ptōchǭ, tapeinon kai penēta dikaiōsate. » "Ekateros de toutōn endeēs boētheias.
"Judge for the orphan and the poor; justify the lowly and the needy." Each of these needs help.
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· Ἐξέλεσθε πένητα καὶ πτωχόν· ἐκ χειρὸς ἁμαρτωλῶν δὲ ῥύσασθε αὐτόν . » Μὴ γένηται τοῖς ἀδικοῦσιν ὁ πένης εὐχείρωτος ὑμῶν προστατευόντων, καὶ τὸ δικάζειν πεπιστευμένων.
; Exelesthe penēta kai ptōchon; ek cheiros hamartōlōn de rhysasthe auton . » Mē genētai tois adikousin ho penēs eucheirōtos hymōn prostateuontōn, kai to dikazein pepisteumenōn.
"Rescue the needy and poor; deliver him from the hand of sinners." "Let not the needy be easy prey for wrongdoers while you are their protectors and entrusted with judging."
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« Οὐκ ἔγνωσαν, οὐδὲ συνῆκαν· εν σκότει διαπορεύονται. • ᾿Αλλὰ τούτων οὐδὲν ἠθέλησαν συνιδεῖν, οὐδὲ τῷ τῶν ἐμῶν λόγων καταυγασθῆναι φωτί• διά τοι τοῦτο, ὡς ἐν νυκτὶ καὶ ζόφῳ διάγοντες πολιτεύονται. « Σαλευθήτωσαν πάντα τὰ θεμέλια τῆς γῆς. » Ταύτης ἕνεκα τῆς ἀληθείας ταραχῆς καὶ ζάλης ὁ βίος ἐμπέπλησται, καὶ τοῖς ἐπαλλήλοις ἡ γῆ κλονεῖται κακοῖς.
« Ouk egnōsan, oude synēkan; en skotei diaporeuontai. • ᾿Alla toutōn ouden ēthelēsan synidein, oude tǭ tōn emōn logōn kataugasthēnai phōti• dia toi touto, hōs en nykti kai zophǭ diagontes politeuontai. « Saleuthētōsan panta ta themelia tēs gēs. » Tautēs heneka tēs alētheias tarachēs kai zalēs ho bios empeplēstai, kai tois epallēlois hē gē kloneitai kakois.
"They did not know nor understand; they walk in darkness." "But they were unwilling to see any of this, or to be lit by the light of my words; for this reason they conduct themselves as if living in night and gloom." "Let all the foundations of the earth be shaken." "Because of this, life is full of the turmoil and storm of truth, and the earth is shaken by evils one after another."
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· Ἐγὼ εἶπα, Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου, πάντες. · Ἐγὼ μὲν οὖν ὑμᾶς τετίμηκα· καὶ τῆς ἐμαυτοῦ προσηγορίας μετέδωκα , καὶ υἱοὺς ἐμοὺς προσηγόρευσα.
; Egō eipa, Theoi este, kai huioi Hypsistou, pantes. ; Egō men oun hymas tetimēka; kai tēs emautou prosēgorias metedōka , kai huious emous prosēgoreusa.
"I said, 'You are gods, and sons of the Most High, all of you.'" "I honored you and gave you a share in my own name, and called you my sons."
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« Ὑμεῖς δὲ ὡς ἄνθρωποι ἀποθνήσκετε, καὶ ὡς εἷς τῶν ἀρχόντων πίπτετε. » Ὁ δὲ Σύμμαχος οὕτως · Ὑμεῖς δὲ ὡς ἄνθρωποι ἀποθανεῖσθε, καὶ ὡς εἰς τῶν ἀρχόντων πεσεῖσθε. Τὴν γὰρ οἰκείαν τιμὴν ἀγνοήσαντες, τὰ αὐτὰ τῷ διαβόλῳ πεπόνθατε ὃς ἀρχὴν παρ᾿ ἐμοῦ πιστευθεὶς, καὶ χρήσασθαι τοῖς δοθεῖσιν εἰς δέον οὐκ ἐθελήσας, ἐξέπεσε τῆς τιμῆς. Τὸν αὐτὸν δὲ καὶ τοῖς ἄλλοις ἀνθρώποις ὑπομένετε θάνατον, εὔκλειαν οὐδεμίαν μετὰ θάνατον ἔχοντες. Οὕτως ὁ προφητικὸς λόγος τῶν ἀδίκων κριτῶν τὸν ἔλεγχον ποιησάμενος, τὸν ἀληθῆ καὶ δίκαιον ἱκετεύει Κριτὴν τῆς οἰκουμένης τὴν κρίσιν ποιήσασθαι.
« Hymeis de hōs anthrōpoi apothnēskete, kai hōs heis tōn archontōn piptete. » Ho de Symmachos houtōs ; Hymeis de hōs anthrōpoi apothaneisthe, kai hōs eis tōn archontōn peseisthe. Tēn gar oikeian timēn agnoēsantes, ta auta tǭ diabolǭ peponthate hos archēn par᾿ emou pisteutheis, kai chrēsasthai tois dotheisin eis deon ouk ethelēsas, exepese tēs timēs. Ton auton de kai tois allois anthrōpois hypomenete thanaton, eukleian oudemian meta thanaton echontes. Houtōs ho prophētikos logos tōn adikōn kritōn ton elenchon poiēsamenos, ton alēthē kai dikaion hiketeuei Kritēn tēs oikoumenēs tēn krisin poiēsasthai.
"But you die like men and fall like one of the rulers." Symmachus has: "But you will die like men and fall like one of the rulers." "For not knowing your own honor, you have suffered the same as the devil, who, entrusted with rule by me and unwilling to use what was given as he should, fell from honor. And you undergo the same death as other men, having no good repute after death." Having thus rebuked the unjust judges, the prophetic word begs the true and just Judge of the world to make his judgment.
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« Ανάστα, ὁ Θεὸς, κρῖνον τὴν γῆν, ὅτι σὺ κατακληρονομήσεις ἐν πᾶσι τοῖς ἔθνεσιν. › Ταῦτα δὲ ἄντικρυς τοῦ Δεσπότου Χριστοῦ τὴν κρίσιν δηλοῖ. Πρὸς αὐτὸν γὰρ κατὰ τὸ ἀνθρώπινον εἴρηκεν ὁ Πατήρ· « Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. » Τοιγάρτοι τοῦτον ὁ προφήτης ἀντιβολεῖ ἐπιφανῆναι ταχέως, καὶ κρῖναι δικαίως, καὶ τοὺς ἀδίκους παῦσαι κριτὰς, καὶ τὴν μὲν Ἰουδαίων κληρονομίαν καταλιπεῖν, ἀντιλαβεῖν δὲ τὴν τῶν ἐθνῶν, [μᾶλλον δὲ ταύτην περιηγήσασθαι καὶ πᾶσιν ἀνθρώποις ὀρέξαι τὴν σωτηρίαν διὰ τῆς ἀκαταλήπτου αὐτοῦ οἰκονομίας.]
« Anasta, ho Theos, krinon tēn gēn, hoti sy kataklēronomēseis en pasi tois ethnesin. › Tauta de antikrys tou Despotou Christou tēn krisin dēloi. Pros auton gar kata to anthrōpinon eirēken ho Patēr; « Aitēsai par' emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs. » Toigartoi touton ho prophētēs antibolei epiphanēnai tacheōs, kai krinai dikaiōs, kai tous adikous pausai kritas, kai tēn men Ioudaiōn klēronomian katalipein, antilabein de tēn tōn ethnōn, [mallon de tautēn periēgēsasthai kai pasin anthrōpois orexai tēn sōtērian dia tēs akatalēptou autou oikonomias.]
"Arise, O God, judge the earth, for you will inherit among all the nations." These words plainly show the judgment of Christ the Lord. For to him, according to his humanity, the Father said, "Ask of me, and I will give you nations as your inheritance, and the ends of the earth as your possession." So the prophet begs him to appear quickly, judge justly, stop the unjust judges, and leave the inheritance of the Jews and take that of the nations instead, [or rather to go about it and stretch out salvation to all people through his incomprehensible dispensation.]
Chapter 82
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« ᾠδὴ ψαλμοῦ τῷ ᾿Ασάφ. » Μετὰ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον τὴν νεουργίαν τοῦ θείου νεώ, καὶ τὴν τῶν Ἰουδαίων περιφάνειαν οἱ ἀστυγείτονες θεασάμενοι, κατὰ ταυτὸν συναγείρονται, καὶ ἕτερα βάρβαρα συναθροίσαντες ἔθνη, τὸν πρὸς. Ἰουδαίους ἐδέξαντο πόλεμον. Καὶ ταῦτα προλέγουσι μὲν οἱ θειότατοι· Ἰωὴλ, καὶ Ἐζεκιήλ, προλέγει δὲ Μιχαίας, καὶ Ζαχαρίας, οἱ θαυμάσιοι προφῆται. Νικῶσι δὲ ὅμως ἅπαντας, στρατηγοῦντος μὲν τοῦ Ζοροβάβελ, ἄνωθεν δὲ τοῦ Θεοῦ συμμαχοῦντος, καὶ τὸ τῶν πολεμίων καταλύοντος θράσος. Ταῦτα οὗτος ὁ ψαλμὸς προθεσπίζει. Ἐσχημάτισται δὲ εἰς εὐχὴν ἡ προφητεία τοῦ θείου Πνεύματος τοὺς τηνικαῦτα πολεμουμένους διδάσκοντος, πῶς δεῖ τὸν Θεὸν ἱλεώσασθαι.
« ǭdē psalmou tǭ ᾿Asaph. » Meta tēn apo Babylōnos epanodon tēn neourgian tou theiou neō, kai tēn tōn Ioudaiōn periphaneian hoi astygeitones theasamenoi, kata tauton synageirontai, kai hetera barbara synathroisantes ethnē, ton pros. Ioudaious edexanto polemon. Kai tauta prolegousi men hoi theiotatoi; Iōēl, kai Ezekiēl, prolegei de Michaias, kai Zacharias, hoi thaumasioi prophētai. Nikōsi de homōs hapantas, stratēgountos men tou Zorobabel, anōthen de tou Theou symmachountos, kai to tōn polemiōn katalyontos thrasos. Tauta houtos ho psalmos prothespizei. Eschēmatistai de eis euchēn hē prophēteia tou theiou Pneumatos tous tēnikauta polemoumenous didaskontos, pōs dei ton Theon hileōsasthai.
"An ode of a psalm of Asaph." After the return from Babylon, the neighboring peoples, seeing the renewal of the divine temple and the renown of the Jews, gathered together, assembled other barbarian nations, and took up war against the Jews. The most divine Joel and Ezekiel foretell this, and the wonderful prophets Micah and Zechariah foretell it too. Yet they defeated them all, with Zerubbabel as general and God fighting with them from above and destroying the enemies' boldness. This psalm foretells these things. The prophecy is framed as a prayer, the divine Spirit teaching those then under attack how they must propitiate God.
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Ὁ Θεὸς, τίς ὁμοιωθήσεταί σοι ; » Οὐδὲ πᾶσα, φησὶ, κατὰ ταυτὸν συναθροισθεῖσα τῶν ἀγγέλων καὶ τῶν ἀνθρώπων ἡ φύσις παραβληθῆναι τῇ σῇ δυνάμει δυνήσεται· ἀσύγκριτον γὰρ ἔχεις τὸ κράτος. Τὸ δὲ τίς, ἀντὶ τοῦ οὐδεὶς τέθεικεν... Μή σιγήσῃς μηδὲ καταπραΰνῃς, ὁ Θεός.» Ἱκετεύομέν σε, Δέσποτα, μὴ χρήσασθαι τῇ συνήθει μακροθυμίᾳ. Τὸ γὰρ Μὴ καταπραΰνῃς τοῦτο δηλοῖ. Οὕτω γὰρ καὶ ὁ Σύμμαχος ἡρμήνευσε, Μὴ ἠρεμήσῃς. Εἶτα διδάσκει τῆς ἐντεύξεως τὴν αἰτίαν. « Ὅτι ἰδοὺ οἱ ἐχθροί σου ἤχησαν, καὶ οἱ μισοῦντές σε ἦραν κεφαλήν. » Δίκην, φησὶ, θαλάττης ἠχοῦσι, καὶ κυμαίνουσι, καθ' ἡμῶν ἀλαζονείᾳ καὶ θρασύτητι κεχρημένοι, οἱ διὰ τὴν πρός σε δυσμένειαν τὸν καθ' ἡμῶν ἀναδεξάμενοι πόλεμον. Πρός σε γὰρ ἀπεχθανόμενοι τὸν ἀνακείμενόν σοι πολιορκοῦσι λαόν. « Ἐπὶ τὸν λαόν σου κατεπανουργεύσαντο γνώμην, καὶ ἐπεβουλεύσαντο κατὰ τῶν ἁγίων σου.» Ὁ δὲ Σύμμαχος οὕτως · ἀντὶ τῶν ἁγίων σου, Κατὰ τοῦ ἀποκρύφου σου. Ὁ δὲ Ακύλας · Κατὰ τοῦ συγκεκρυμμένου σου. Οὕτω καὶ ὁ Θεοδοτίων. Ἐπειδὴ γὰρ ἐξ αὐτῶν ἔμελλε κατὰ σάρκα βλαστήσειν ὁ Δεσπότης Χριστὸς, συνεληλύθει δὲ τὰ ἔθνη πρόῤῥιζον ἀνασπᾶσαι τῶν Ἰουδαίων τὸ γένος βουλόμενα, ταύτην αὐτοὺς προσενεγκεῖν διδάσκει τὴν δέησιν τὸ πανάγιον Πνεῦμα, ὅτι οὐ καθ' ἡμῶν μόνον τῇ πανουργίᾳ καὶ ταῖς ἐπιβολαῖς κέχρηνται, ἀλλὰ καὶ κατὰ τοῦ ἀποκρύφου σου, καὶ ἐν ἡμῖν ἀποκεκρυμμένου, ὃν ἀνθήσειν ἐκ τῆς Ἰούδα φυλῆς προηγόρευσε. Τῆς γὰρ ῥίζης ἐκτεμνομένης, πόθεν ὁ καρπὸς φυήσεται; Τοῦτο δὲ καὶ διὰ Ἡσαΐου δεδήλωκεν ὁ τῶν ὅλων Θεός. « Ὃν τρόπον, φησὶν, ὅτ' ἂν εὑρεθῇ ῥὼξ ἐν τῷ βότρυϊ, καὶ ἐροῦσι, Μὴ λυμήνῃ· αὐτὸν, ὅτι εὐλογία Κυρίου ἐστὶν ἐν αὐτῷ, οὕτω ποιήσω ἕνεκεν τοῦ δουλεύοντός μοι· διὰ τοῦτον οὐ μὴ ἀπολέσω πάντας, καὶ ἐξάξω τὸ ἐξ Ἰακὼβ σπέρμα, καὶ τὸ ἐξ Ἰούδα, καὶ τότε, φησὶ, τοὺς λοιποὺς πανωλεθρίᾳ παραδώσω. › Διά τὴν ῥῶγα τοίνυν τὴν μίαν ἅπας ὁ βότρυς κηδεμονίας ἀπήλαυσε, μᾶλλον δὲ ἅπας ὁ ἀμπελών · ἐκείνης δὲ ληφθείσης, καὶ μετ' ἐκείνου" συλλεγέντος τοῦ ἄλλου καρποῦ, ὁ λοιπὸς ἀμπελὼν παρεδόθη θηρίοις, καὶ λυμαίνεται αὐτὸν ἷς ἐκ δρυμοῦ, καὶ μονιὸς ἄγριος κατανέμεται, καὶ πάντες οἱ παραπορευόμενοι τὴν ὁδὸν συμπατοῦσιν ὡς βούλονται. Τοῦτο δὲ καὶ ἐνταῦθα προσευχόμενοι λέγουσιν, ὅτι, Οὐ καθ' ἡμῶν μόνον, ἀλλὰ καὶ κατὰ τοῦ ἀποκεκρυμμένου σου τολμῶσι λυττᾷν. Τὸ γὰρ, Ἆρον, ἆρον, σταύρωσον, δήλους αὐτοὺς πεποίηκε ὡσανεὶ κυνῶν δίκην λυττῶντας. Τούτοις δὲ σύμφωνα καὶ τὰ ἐπαγόμενα.
Ho Theos, tis homoiōthēsetai soi ? » Oude pasa, phēsi, kata tauton synathroistheisa tōn angelōn kai tōn anthrōpōn hē physis parablēthēnai tę̄ sę̄ dynamei dynēsetai; asynkriton gar echeis to kratos. To de tis, anti tou oudeis tetheiken... Mē sigēsę̄s mēde katapraÿnę̄s, ho Theos.» Hiketeuomen se, Despota, mē chrēsasthai tę̄ synēthei makrothymią. To gar Mē katapraÿnę̄s touto dēloi. Houtō gar kai ho Symmachos hērmēneuse, Mē ēremēsę̄s. Eita didaskei tēs enteuxeōs tēn aitian. « Hoti idou hoi echthroi sou ēchēsan, kai hoi misountes se ēran kephalēn. » Dikēn, phēsi, thalattēs ēchousi, kai kymainousi, kath' hēmōn alazoneią kai thrasytēti kechrēmenoi, hoi dia tēn pros se dysmeneian ton kath' hēmōn anadexamenoi polemon. Pros se gar apechthanomenoi ton anakeimenon soi poliorkousi laon. « Epi ton laon sou katepanourgeusanto gnōmēn, kai epebouleusanto kata tōn hagiōn sou.» Ho de Symmachos houtōs ; anti tōn hagiōn sou, Kata tou apokryphou sou. Ho de Akylas ; Kata tou synkekrymmenou sou. Houtō kai ho Theodotiōn. Epeidē gar ex autōn emelle kata sarka blastēsein ho Despotēs Christos, synelēlythei de ta ethnē prorrhizon anaspasai tōn Ioudaiōn to genos boulomena, tautēn autous prosenenkein didaskei tēn deēsin to panagion Pneuma, hoti ou kath' hēmōn monon tę̄ panourgią kai tais epibolais kechrēntai, alla kai kata tou apokryphou sou, kai en hēmin apokekrymmenou, hon anthēsein ek tēs Iouda phylēs proēgoreuse. Tēs gar rhizēs ektemnomenēs, pothen ho karpos phyēsetai? Touto de kai dia Hēsaïou dedēlōken ho tōn holōn Theos. « Hon tropon, phēsin, hot' an heurethę̄ rhōx en tǭ botryï, kai erousi, Mē lymēnę̄; auton, hoti eulogia Kyriou estin en autǭ, houtō poiēsō heneken tou douleuontos moi; dia touton ou mē apolesō pantas, kai exaxō to ex Iakōb sperma, kai to ex Iouda, kai tote, phēsi, tous loipous panōlethrią paradōsō. › Dia tēn rhōga toinyn tēn mian hapas ho botrys kēdemonias apēlause, mallon de hapas ho ampelōn ; ekeinēs de lēphtheisēs, kai met' ekeinou" syllegentos tou allou karpou, ho loipos ampelōn paredothē thēriois, kai lymainetai auton his ek drymou, kai monios agrios katanemetai, kai pantes hoi paraporeuomenoi tēn hodon sympatousin hōs boulontai. Touto de kai entautha proseuchomenoi legousin, hoti, Ou kath' hēmōn monon, alla kai kata tou apokekrymmenou sou tolmōsi lyttąn. To gar, Aron, aron, staurōson, dēlous autous pepoiēke hōsanei kynōn dikēn lyttōntas. Toutois de symphōna kai ta epagomena.
"O God, who will be likened to you?" "Not even the whole nature of angels and men gathered together," he says, "could be compared with your power; for you have incomparable might." He put "who" for "no one." "Do not be silent, nor be still, O God." "We entreat you, Master, not to use your usual long-suffering"; for this is what "do not be still" shows; Symmachus so rendered it: "Do not be quiet." Then he teaches the reason for the petition: "For behold, your enemies have roared, and those who hate you have lifted up their head." "Like the sea," he says, "they roar and surge against us with arrogance and boldness, those who took up war against us because of their hatred of you. For hating you, they besiege the people dedicated to you." "Against your people they devised a crafty plan, and plotted against your holy ones." Symmachus has, instead of "your holy ones," "against your hidden one"; Aquila, "against your concealed one"; so too Theodotion. For since Christ the Lord was to spring from them according to the flesh, and the nations had come together wishing to tear the race of the Jews out by the root, the all-holy Spirit teaches them to offer this petition: "They use craft and schemes not only against us but against your hidden one, hidden in us, whom you foretold would blossom from the tribe of Judah. For if the root is cut out, from where will the fruit grow?" The God of all showed this through Isaiah too: "As," he says, "when a grape is found in the cluster and they say, 'Do not destroy it, for a blessing of the Lord is in it,' so I will do for the sake of the one who serves me; for his sake I will not destroy them all, and I will bring out the seed from Jacob and from Judah"; and then, he says, "I will give the rest over to utter destruction." So because of the one grape the whole cluster, or rather the whole vineyard, enjoyed care; but when it had been taken, and the other fruit gathered with it, the rest of the vineyard was given to the beasts, and the boar from the forest ravages it, and the solitary wild beast feeds on it, and all who pass along the road trample it as they please. This too they say here in prayer: "Not against us only, but also against your hidden one they dare to rage." For the cry "Away with him, away with him, crucify him" made them plain as raging like dogs. What follows agrees with this.
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Εἶπον, Δεῦτε καὶ ἐξολοθρεύσωμεν αὐτοὺς ἐξ ἔθνους · καὶ οὐ μὴ μνησθῇ τὸ ὄνομα Ἰσραὴλ ἔτι. » Πανωλεθρίαν ἡμῖν ἐπάγειν βούλονται, καὶ λήθῃ παραδοῦναι τὸν πολυθρύλλητον Ἰσραήλ. Εἶτα καταλέγει τοὺς ὁμόρους, ὑφ᾽ ὧν συγκληθέντες καὶ οἱ ἄλλοι συνῆλθον.
Eipon, Deute kai exolothreusōmen autous ex ethnous ; kai ou mē mnēsthę̄ to onoma Israēl eti. » Panōlethrian hēmin epagein boulontai, kai lēthę̄ paradounai ton polythryllēton Israēl. Eita katalegei tous homorous, hyph᾽ hōn synklēthentes kai hoi alloi synēlthon.
"They said, 'Come, and let us destroy them from being a nation, and let the name of Israel be remembered no more.'" "They wish to bring utter destruction on us and to consign the celebrated Israel to oblivion." Then he lists the neighbors, called together by whom the others too assembled.
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« Ὅτι ἐβουλεύσαντο ἐν ὁμονοίᾳ ἐπὶ τὸ αὐτὸ, κατὰ σοῦ διαθήκην διέθεντο. » Οἱ δὲ τὸν κατὰ σοῦ πόλεμον συμφώνως ἀναδεξάμενοι, εἰσὶ· « Τὰ σκηνώματα τῶν Ἰδουμαίων, καὶ Ἱσμαηλῖται. » Ἰδουμαῖοι ἀπὸ τοῦ Ἠσαῦ τὸ γένος κατἤγον. ᾿Εδὼμ γὰρ ὁ Ἠσαῦ ὠνομάσθη· Ἰσμαηλίται δὲ, τοῦ Ἰσμαὴλ ἀπόγονοι. « Μωάβ, καὶ οἱ ᾿Αγαρηνοί. » Μωάβ τοῦ Λὼτ υἱὸς, ἔθνος δὲ καὶ ἐκ τούτου συνέστη Αγαρηνοί, ἄλλη φυλὴ τοῦ Ἰσμαὴλ, ἀπὸ τῆς ᾿Αγαρ ὠνομασμένη· μήτηρ δὲ αὕτη τοῦ Ισμαήλ.
« Hoti ebouleusanto en homonoią epi to auto, kata sou diathēkēn diethento. » Hoi de ton kata sou polemon symphōnōs anadexamenoi, eisi; « Ta skēnōmata tōn Idoumaiōn, kai Hismaēlitai. » Idoumaioi apo tou Ēsau to genos katēgon. ᾿Edōm gar ho Ēsau ōnomasthē; Ismaēlitai de, tou Ismaēl apogonoi. « Mōab, kai hoi ᾿Agarēnoi. » Mōab tou Lōt huios, ethnos de kai ek toutou synestē Agarēnoi, allē phylē tou Ismaēl, apo tēs ᾿Agar ōnomasmenē; mētēr de hautē tou Ismaēl.
"For they took counsel together with one mind; against you they made a covenant." Those who took up the war against you in agreement are: "The tents of the Idumeans and the Ishmaelites." The Idumeans traced their descent from Esau, for Esau was named Edom; the Ishmaelites are descendants of Ishmael. "Moab and the Hagarenes." Moab was Lot's son, and a nation arose from him; the Hagarenes are another tribe of Ishmael, named from Hagar, who was Ishmael's mother.
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« Γεβάλ, καὶ Ἀμμὼν, καὶ ᾿Αμαλήκ. » Ὁ δὲ ᾿Αμαλήκ, ἔκγονος καὶ αὐτὸς τοῦ Ἠσαῦ· ἔθνος μέντοι καὶ ἀπὸ τούτου συνέστη· Ἀμμὼν τοῦ Λώτ υἱός· τμῆμα δὲ εἰσι καὶ οὗτοι τῆς ᾿Αραβίας · καὶ Γεβαληνοὶ δὲ τῆς Ἰδουμαίας περίοικοι. «Αλλόφυλοι μετὰ τῶν κατοικούντων Τύρον. • ᾿Αλλοφύλους οἱ ἄλλοι Φιλιστιαίους καλοῦσιν ἑρμηνευταί· οὓς ἡμεῖς ὀνομάζομεν Παλαιστινούς· οὗτοι γὰρ μόνοι καταλειφθέντες ἐκ τοῦ γένους τοῦ Χαναὰν, καὶ παρὰ τὸν Ἰσραὴλ οἰκοῦντες, εἰκότως ἀλλόφυλοι διαφέροντως ἐκλήθησαν. « Καὶ γὰρ καὶ ᾿Ασσούρ συμπαρεγένετο μετ' αὐτῶν. » Ασσύριοι κατ᾿ ἐκεῖνον οὐκ ἐβασίλευον τὸν καιρόν · αἰνίττεται τοίνυν ὁ λόγος τοὺς Σαμαρείτας, ἀποίκους Ασσυρίων ὄντας, μετὰ τὴν αἰχμαλωσίαν τῶν δέκα φυλῶν ἐν ταῖς ἐκείνων οἰκήσαντας πόλεσιν. · Ἐγενήθησαν εἰς ἀντίληψιν τοῖς υἱοῖς Λώτ. » Δηλοῖ δὲ ὁ λόγος, Μωαβίτας καὶ ᾿Αμμανίτας διαφερόντως κατὰ τοῦ λαοῦ θρασυνθέντας, καὶ τὰ λοιπά συναγείραντας ἔθνη.
« Gebal, kai Ammōn, kai ᾿Amalēk. » Ho de ᾿Amalēk, ekgonos kai autos tou Ēsau; ethnos mentoi kai apo toutou synestē; Ammōn tou Lōt huios; tmēma de eisi kai houtoi tēs ᾿Arabias ; kai Gebalēnoi de tēs Idoumaias perioikoi. «Allophyloi meta tōn katoikountōn Tyron. • ᾿Allophylous hoi alloi Philistiaious kalousin hermēneutai; hous hēmeis onomazomen Palaistinous; houtoi gar monoi kataleiphthentes ek tou genous tou Chanaan, kai para ton Israēl oikountes, eikotōs allophyloi diapherontōs eklēthēsan. « Kai gar kai ᾿Assour symparegeneto met' autōn. » Assyrioi kat᾿ ekeinon ouk ebasileuon ton kairon ; ainittetai toinyn ho logos tous Samareitas, apoikous Assyriōn ontas, meta tēn aichmalōsian tōn deka phylōn en tais ekeinōn oikēsantas polesin. ; Egenēthēsan eis antilēpsin tois huiois Lōt. » Dēloi de ho logos, Mōabitas kai ᾿Ammanitas diapherontōs kata tou laou thrasynthentas, kai ta loipa synageirantas ethnē.
"Gebal and Ammon and Amalek." Amalek too was a descendant of Esau, and a nation arose from him as well; Ammon was Lot's son; these too are a part of Arabia; and the Gebalenes live near Idumea. "Foreigners with those who dwell in Tyre." The other translators call the foreigners Philistines, whom we name Palestinians; for they alone were left of the race of Canaan, and living beside Israel they were rightly called foreigners especially. "For indeed Assur came with them." The Assyrians were not reigning at that time; so the word hints at the Samaritans, who were colonists from Assyria and settled in the cities of the ten tribes after their captivity. "They became a help to the sons of Lot." The word shows that the Moabites and Ammonites were especially bold against the people and gathered the other nations.
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« Ποίησον αὐτοῖς ὡς τῇ Μαδιὰμ καὶ τῷ Σισάρᾳ · ὡς τῷ Ἰαβὶν ἐν τῷ χειμάῤῥῳ Κισσῶν. Ἐξωλοθρεύθησαν ἐν ᾿Αενδώρ. » Τῶν προτέρων εὐεργεσιῶν μνημονεύουσιν εὐγνώμονες τὴν αὐτὴν αἰτοῦντες ἐπικουρίαν· τούτους μέν τοι τοὺς στρατηγοὺς Βαραὰκ καὶ ἡ προφῆτις Δεβόῤῥα κατέλυσεν. « Ἐγενήθησαν ὡσεὶ κόπρος τῇ γῇ. » ῎Ἄταφοι γὰρ διαμείναντες διελύθησαν, καὶ οἷόν τις κόπρος τῇ γῇ συνεμίγησαν.
« Poiēson autois hōs tę̄ Madiam kai tǭ Sisarą ; hōs tǭ Iabin en tǭ cheimarrhǭ Kissōn. Exōlothreuthēsan en ᾿Aendōr. » Tōn proterōn euergesiōn mnēmoneuousin eugnōmones tēn autēn aitountes epikourian; toutous men toi tous stratēgous Baraak kai hē prophētis Deborrha katelysen. « Egenēthēsan hōsei kopros tę̄ gę̄. » ᾿Ataphoi gar diameinantes dielythēsan, kai hoion tis kopros tę̄ gę̄ synemigēsan.
"Do to them as to Midian and to Sisera, as to Jabin at the brook Kishon. They were destroyed at Endor." Gratefully they recall former benefits, asking the same help. Barak and the prophetess Deborah destroyed these generals. "They became like dung for the earth." "For remaining unburied they decomposed and mingled with the earth like dung."
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« Θοῦ τοὺς ἄρχοντας αὐτῶν ὡς τὸν Ὠρήβ, καὶ Ζήβ, καὶ Ζεβεὲ, καὶ Σαλμανᾶν. Πάντας τοὺς ἄρχοντας αὐτῶν. » Καὶ τούτων ἡ τῶν Κριτῶν ἱστορία μέμνηται· ἀνεῖλε δὲ αὐτοὺς Γεδεὼν ὑπὸ τῆς θείας χάριτος στρατηγούμενος. Τούτοις παραπλησίως, καὶ τοὺς σφετέρους πολεμίους ἀντιβολοῦσι καταλυθῆναι, καὶ τὴν αἰτίαν διδάσκουσιν. « Οἵτινες εἶπον· Κληρονομήσωμεν, ἑαυτοῖς τὸ ἁγιαστήριον τοῦ Θεοῦ. » Νεανιεύονται γὰρ, καὶ θρασύνονται καὶ τοῦ ἀνακειμένου σοι κρατήσειν ναοῦ ῾Αγιαστήριον γὰρ τοῦ Θεοῦ τὸν ναὸν προσηγόρευσεν. Ὁ δὲ Σύμμαχος τὸ ἁγιαστήριον δίαιταν εἴρηκεν. Ἐντεῦθεν δήλη γέγονε πᾶσα τοῦ ψαλμοῦ ἡ ὑπόθεσις. Ἐπειδὴ γὰρ ἐπανελθόντες ἀνῳκοδόμησαν τὸν νεὼν πᾶσα δὲ ἡ νομικὴ λατρεία διὰ τούτου ἐπετελεῖτο · τούτου γὰρ δίχα λατρεύειν οὐκ ἦν κατὰ νόμον· διὰ δὲ τὴν κατὰ νόμον πολιτείαν ἀπηχθάνοντο πρὸς Ἰουδαίους οἱ ἀστυγείτονες· κατὰ τοῦ ναοῦ πᾶσαν ἐποιήσαντο τὴν ὁρμὴν, ὥστε σὺν τούτῳ καὶ τὸ ἔθνος, καὶ τὴν κατὰ νόμον καταπαῦσαι λατρείαν.
« Thou tous archontas autōn hōs ton Ōrēb, kai Zēb, kai Zebee, kai Salmanan. Pantas tous archontas autōn. » Kai toutōn hē tōn Kritōn historia memnētai; aneile de autous Gedeōn hypo tēs theias charitos stratēgoumenos. Toutois paraplēsiōs, kai tous spheterous polemious antibolousi katalythēnai, kai tēn aitian didaskousin. « Hoitines eipon; Klēronomēsōmen, heautois to hagiastērion tou Theou. » Neanieuontai gar, kai thrasynontai kai tou anakeimenou soi kratēsein naou ῾Agiastērion gar tou Theou ton naon prosēgoreusen. Ho de Symmachos to hagiastērion diaitan eirēken. Enteuthen dēlē gegone pasa tou psalmou hē hypothesis. Epeidē gar epanelthontes anǭkodomēsan ton neōn pasa de hē nomikē latreia dia toutou epeteleito ; toutou gar dicha latreuein ouk ēn kata nomon; dia de tēn kata nomon politeian apēchthanonto pros Ioudaious hoi astygeitones; kata tou naou pasan epoiēsanto tēn hormēn, hōste syn toutǭ kai to ethnos, kai tēn kata nomon katapausai latreian.
"Make their rulers like Oreb and Zeeb and Zebah and Zalmunna, all their rulers." The history of the Judges mentions these too; Gideon killed them, led by divine grace. They beg that their own enemies be destroyed like these, and teach the reason: "Who said, 'Let us take the sanctuary of God as an inheritance for ourselves.'" "For they boast and are bold to seize the temple dedicated to you." He named the temple God's sanctuary; Symmachus called the sanctuary a "dwelling." From this the whole subject of the psalm has become plain. For when they returned, they rebuilt the temple, and all the worship of the law was carried out through it (for without it worship according to the law was not possible); and because of their way of life according to the law, the neighboring peoples hated the Jews; so they directed their whole attack against the temple, so as to put an end, together with it, to the nation and to the worship according to the law.
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« Ὁ Θεός μου, θοῦ αὐτοὺς ὡς τροχόν » ᾿Αντὶ τοῦ, Ἐν συμφοραῖς αὐτοὺς παντοδαπαῖς περιστρέφεσθαι κέλευσον, καὶ κακοῖς ἐπαλλήλοις περίβαλλε. « Ὡς καλάμην κατὰ πρόσωπον ἀνέμου.» Σκέδασον αὐτοὺς δίκην καλάμης ὑπὸ ἀνέμου ῥιπιζομένης.
« Ho Theos mou, thou autous hōs trochon » ᾿Anti tou, En symphorais autous pantodapais peristrephesthai keleuson, kai kakois epallēlois periballe. « Hōs kalamēn kata prosōpon anemou.» Skedason autous dikēn kalamēs hypo anemou rhipizomenēs.
"My God, make them like a wheel." That is, "Command them to be whirled about in misfortunes of every kind, and surround them with evils one after another." "Like stubble before the wind." "Scatter them like stubble tossed by wind."
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«Ὡς πῦρ, ὁ διαφλέξει δρυμὸν, ὡσεὶ φλὸξ ἣ κατακαύσει ὄρη, οὕτως καταδιώξεις αὐτοὺς ἐν τῇ καταιγίδι σου, καὶ ἐν τῇ ὀργῇ σοῦ ταράξεις αὐτούς.» Ἐν τοῖς δρυμοῖς αὐτομάτως ἐξάπτεται φλόξ, τῶν δένδρων ὑπὸ σφοδροτέρου πνεύματος κινουμένων, καὶ ἀλλήλοις συντριβομένων, καὶ τῇ τρίψει τὸ θάλπος ἐργαζομένων, καὶ κατὰ μικρὸν δι᾽ ἀλλήλων ἐξαπτομένων. Παραπλησίως τοίνυν καὶ τούτους ἱκετεύουσιν ὑπ᾿ ἀλλήλων ἀναλωθῆναι, καὶ ταῖς οἰκείαις ἐκδοθῆναι παρανομίαις, κατά τὴν προφητείαν τὴν λέγουσαν· « Πορεύεσθε τῷ φωτὶ τοῦ πυρὸς ὑμῶν, καὶ τῇ φλογί ᾗ ἐξεκαύσατε.,
«Hōs pyr, ho diaphlexei drymon, hōsei phlox hē katakausei orē, houtōs katadiōxeis autous en tę̄ kataigidi sou, kai en tę̄ orgę̄ sou taraxeis autous.» En tois drymois automatōs exaptetai phlox, tōn dendrōn hypo sphodroterou pneumatos kinoumenōn, kai allēlois syntribomenōn, kai tę̄ tripsei to thalpos ergazomenōn, kai kata mikron di᾽ allēlōn exaptomenōn. Paraplēsiōs toinyn kai toutous hiketeuousin hyp᾿ allēlōn analōthēnai, kai tais oikeiais ekdothēnai paranomiais, kata tēn prophēteian tēn legousan; « Poreuesthe tǭ phōti tou pyros hymōn, kai tę̄ phlogi hę̄ exekausate.,
"As fire that burns up a forest, as a flame that burns up mountains, so you will pursue them with your storm and trouble them in your anger." In forests a flame kindles of itself, when the trees are moved by a stronger wind, rub against one another, produce heat by the friction, and little by little set one another alight. In the same way they beg that these too be consumed by one another and given over to their own lawlessness, according to the prophecy that says, "Walk in the light of your fire and in the flame that you kindled."
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« Πλήρωσον τὰ πρόσωπα αὐτῶν ἀτιμίας· καὶ ζητήσουσι τὸ ὄνομά σου, Κύριε. • Διαμαρτόντες γὰρ ὧν βούλονται, καὶ αἰσχύνης ἐμπλησθέντες, ἐπιγνώσονταί σου τὴν δύναμιν.
« Plērōson ta prosōpa autōn atimias; kai zētēsousi to onoma sou, Kyrie. • Diamartontes gar hōn boulontai, kai aischynēs emplēsthentes, epignōsontai sou tēn dynamin.
"Fill their faces with dishonor, and they will seek your name, O Lord." "For failing in what they wish and filled with shame, they will come to know your power."
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« Αἰσχυνθήτωσαν, καὶ ταραχθήτωσαν εἰς τὸν αἰῶνα τοῦ αἰῶνος· καὶ ἐντραπήτωσαν, καὶ ἀπολέσθωσαν. Καὶ γνώτωσαν ὅτι ὄνομά σοι Κύριος σὺ μόνος Ὕψιστος ἐπὶ πᾶσαν τὴν γῆν. » ᾿Αγαθὰ τοῖς ἐχθροῖς αἰτοῦσι καὶ πολεμούμενοι. Ἱκετεύουσι γὰρ αὐτοὺς, ἀντὶ μὲν τῆς θρασύτητος αἰσχύνῃ περιβληθῆναι · διὰ δὲ τῆς αἰσχύνης καρπώσασθαι τὴν θείαν ἐπίγνωσιν· καὶ τῆς μὲν τῶν εἰδώλων πλάνης ἀπαλλαγῆναι, μαθεῖν δὲ τῇ πείρᾳ, ὡς αὐτός ἐστι μόνος καὶ Θεὸς καὶ Δεσπότης, ἐν ὑψηλοῖς κατοικῶν, καὶ τὰ ταπεινὰ ἐφορῶν, καὶ πᾶσαν κυβερνῶν καὶ πρυτανεύων τὴν κτίσιν, [ἧς τὴν σωτηρίαν ἐπραγματεύσατο ὁ ἐκ Θεοῦ Θεὸς, ὁ μονογενής Υἱὸς μετὰ τὴν ἀκατάληπτον αὐτοῦ ἐνανθρώπησιν. ]
« Aischynthētōsan, kai tarachthētōsan eis ton aiōna tou aiōnos; kai entrapētōsan, kai apolesthōsan. Kai gnōtōsan hoti onoma soi Kyrios sy monos Hypsistos epi pasan tēn gēn. » ᾿Agatha tois echthrois aitousi kai polemoumenoi. Hiketeuousi gar autous, anti men tēs thrasytētos aischynę̄ periblēthēnai ; dia de tēs aischynēs karpōsasthai tēn theian epignōsin; kai tēs men tōn eidōlōn planēs apallagēnai, mathein de tę̄ peirą, hōs autos esti monos kai Theos kai Despotēs, en hypsēlois katoikōn, kai ta tapeina ephorōn, kai pasan kybernōn kai prytaneuōn tēn ktisin, [hēs tēn sōtērian epragmateusato ho ek Theou Theos, ho monogenēs Huios meta tēn akatalēpton autou enanthrōpēsin. ]
"Let them be put to shame and troubled forever and ever; let them be confounded and perish. And let them know that your name is Lord; you alone are Most High over all the earth." They pray good things for their enemies, even while under attack. For they beg that instead of boldness they be clothed with shame, and through shame reap the knowledge of God; that they be freed from the error of idols and learn by experience that he alone is both God and Master, dwelling on high and watching the lowly, steering and governing all creation, [whose salvation God from God, the only-begotten Son, achieved after his incomprehensible incarnation.]
Chapter 83
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« Ὑπὲρ τῶν ληνῶν, τοῖς υἱοῖς Κορέ. Διπλῆ τοῦ ψαλμοῦ ἡ προφητεία. Προαγορεύει γὰρ οὐ μόνον τὴν Ἰουδαίων ἀνάκλησιν ἀλλὰ καὶ τῆς οἰκουμένης ἁπάσης τὴν σωτηρίαν. Ληνοὺς δὲ, ὡς καὶ ἤδη προειρήκαμεν, τὰς Ἐκκλησίας καλεῖ. Ἐν ταύταις γὰρ καὶ ὁ πνευματικὸς ἀμπελὼν τὸν οἰκεῖον προσφέρει καρπὸν, καὶ τὸν σωτήριον κατασκευάζομεν οἶνον, τὸν ἀληθῶς εὐφραίνοντα τῶν πεπιστευκότων τὰς καρδίας.
« Hyper tōn lēnōn, tois huiois Kore. Diplē tou psalmou hē prophēteia. Proagoreuei gar ou monon tēn Ioudaiōn anaklēsin alla kai tēs oikoumenēs hapasēs tēn sōtērian. Lēnous de, hōs kai ēdē proeirēkamen, tas Ekklēsias kalei. En tautais gar kai ho pneumatikos ampelōn ton oikeion prospherei karpon, kai ton sōtērion kataskeuazomen oinon, ton alēthōs euphrainonta tōn pepisteukotōn tas kardias.
"For the winepresses; for the sons of Korah." The prophecy of the psalm is twofold; for it foretells not only the recall of the Jews but also the salvation of the whole world. As we have already said, he calls the churches winepresses; for in them the spiritual vineyard offers its fruit, and we prepare the saving wine that truly gladdens the hearts of believers.
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« Ὡς ἀγαπητὰ τὰ σκηνώματά σου, Κύριε τῶν δυνάμεων. Ἐπιποθεῖ, καὶ ἐκλείπει ἡ ψυχή μου εἰς τὰς αὐλὰς τοῦ Κυρίου. » Ταῦτα καὶ οἱ ἐν Βαβυλῶνι διάγοντες ἐδιδάχθησαν λέγειν, ἵνα ποθήσωσι τὴν ἐπάνοδον, καὶ τῆς κατὰ νόμον ὀρεχθῶσιν λατρείας. Καὶ μέντοι καὶ ἡμεῖς, οἱ τῆς σωτηρίας τετυχηκότες, καὶ ἐκ τῶν θείων σηκῶν τὴν ὠφέλειαν καρπούμενοι. Διαφερόντως δὲ ἡμῖν ἡ προφητεία προσήκει. Πολλὰ γὰρ ἔσεσθαι προλέγει σκηνώματα, καὶ πολλὰς ὀνομάζει ληνοὺς, καὶ θυσιαστηρίων ὡσαύτως μνημονεύει πολλῶν. Ἰουδαῖοι δὲ ἕνα εἶχον νεῶν, καὶ ἓν ὁμοίως θυσιαστήριον. Ἑκάστη μὲν τῶν εἰρημένων λέξις εἰς ἔρωτα θεῖον πυρσεύει τὴν γνώμην. Ἀγαπητὰ μὲν γὰρ λέγει, καὶ ἀξιέραστα τοῦ Θεοῦ τὰ σκηνώματα, οὐχ ἁπλῶς δὲ ποθεῖν, ἀλλὰ καὶ ἐκλείπειν εἰς τὰς αὐλὰς τοῦ Κυρίου. Σύμφωνα δὲ τούτοις καὶ τὰ μετὰ ταῦτα. « Ἡ καρδία μου καὶ ἡ σάρξ μου ἡγαλλιάσαντο ἐπὶ Θεὸν ζῶντα. » Οὐχ ἡ ψυχὴ δὲ μόνη γάννυται, καὶ ἀγάλλεται, ἀλλὰ καὶ τὸ σῶμα κεκοινώνηκε τῆς θυμηδίας, δεξάμενον τὴν ἐλπίδα τῆς ἀναστάσεως. Τοῦτο γὰρ ὁ λόγος αἰνίττεται. Διὰ τοῦτο καὶ ζῶντα τὸν Θεὸν προσηγόρευσεν, ὡς ζωῆς ὑπάρχοντα χορηγόν. Ἐπειδὴ γὰρ καὶ οἱ Βαβυλωνίων θεοὶ, καὶ μὲν δὴ καὶ οἱ τῶν ἡμετέρων προγόνων, καὶ ἄψυχοι ἦσαν καὶ ἀναίσθητοι παντελῶς, μάλα εἰκότως οἱ ἐκείνων ἀπαλλαγέντες ζῶντα τὸν ἀληθῆ Θεὸν ὀνομάζουσιν. [ Αὐτοῦ γάρ ἐστι φωνή • « Ἐγώ εἰμι ἡ ζωὴ καὶ ἡ ἀνάστασις· καὶ ὁ τρώγων με ζήσεται ἐν ἐμοί. »]
« Hōs agapēta ta skēnōmata sou, Kyrie tōn dynameōn. Epipothei, kai ekleipei hē psychē mou eis tas aulas tou Kyriou. » Tauta kai hoi en Babylōni diagontes edidachthēsan legein, hina pothēsōsi tēn epanodon, kai tēs kata nomon orechthōsin latreias. Kai mentoi kai hēmeis, hoi tēs sōtērias tetychēkotes, kai ek tōn theiōn sēkōn tēn ōpheleian karpoumenoi. Diapherontōs de hēmin hē prophēteia prosēkei. Polla gar esesthai prolegei skēnōmata, kai pollas onomazei lēnous, kai thysiastēriōn hōsautōs mnēmoneuei pollōn. Ioudaioi de hena eichon neōn, kai hen homoiōs thysiastērion. Hekastē men tōn eirēmenōn lexis eis erōta theion pyrseuei tēn gnōmēn. Agapēta men gar legei, kai axierasta tou Theou ta skēnōmata, ouch haplōs de pothein, alla kai ekleipein eis tas aulas tou Kyriou. Symphōna de toutois kai ta meta tauta. « Hē kardia mou kai hē sarx mou hēgalliasanto epi Theon zōnta. » Ouch hē psychē de monē gannytai, kai agalletai, alla kai to sōma kekoinōnēke tēs thymēdias, dexamenon tēn elpida tēs anastaseōs. Touto gar ho logos ainittetai. Dia touto kai zōnta ton Theon prosēgoreusen, hōs zōēs hyparchonta chorēgon. Epeidē gar kai hoi Babylōniōn theoi, kai men dē kai hoi tōn hēmeterōn progonōn, kai apsychoi ēsan kai anaisthētoi pantelōs, mala eikotōs hoi ekeinōn apallagentes zōnta ton alēthē Theon onomazousin. [ Autou gar esti phōnē • « Egō eimi hē zōē kai hē anastasis; kai ho trōgōn me zēsetai en emoi. »]
"How lovely are your dwellings, Lord of hosts. My soul longs and faints for the courts of the Lord." Those living in Babylon were taught to say this, so that they might long for the return and yearn for the worship of the law; and we too, who have obtained salvation and reap benefit from the divine sanctuaries. But the prophecy belongs to us especially. For it foretells many dwellings, names many winepresses, and likewise mentions many altars; but the Jews had one temple and likewise one altar. Each of the words said fires the mind to divine love. For it says that God's dwellings are lovely and worth loving, and that it not merely longs but faints for the courts of the Lord. What follows agrees with this: "My heart and my flesh rejoiced in the living God." "Not the soul alone rejoices and exults; the body too shares in the gladness, having received the hope of the resurrection." For the word hints at this. For this reason he called God "living," as the giver of life. For since the gods of the Babylonians, and indeed those of our forefathers, were lifeless and wholly without sense, those freed from them very rightly name the true God "living." [For his is the saying, "I am the life and the resurrection; and he who eats me will live in me."]
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• Καὶ γὰρ στρουθίον εὗρεν ἑαυτῷ οἰκίαν, καὶ τρυγών νοσσιὰν ἑαυτῇ, οὗ θήσει τὰ νοσσία ἑαυτῆς. » Ὁ δὲ Ακύλας οὕτω· Καί γε ὄρνεον εὖρεν ἑαυτῷ οἶκον, καὶ στρουθίον νοσσιὰν αὐτῷ, οὗ ἔθετο νεοσσοὺς αὐτοῦ. Καθάπερ γὰρ στρουθία καὶ τρυγόνες, καὶ μὲν δὴ καὶ οἱ ἄλλοι ὄρνιθες, πλανῶνται μὲν οὐκ ἔχοντες καλιάν, πηξάμενοι δὲ ταύτην ἐν αὐτῇ διατρίβειν εἰώθασι, καὶ τοὺς οἰκείους ἑαυτῶν τρέφουσι νεοττούς · οὕτως ἡμεῖς πάλαι μὲν ἐπλανώμεθα, νῦν δὲ ὑπὸ τῆς σῆς χάριτος προκληθέντες, καὶ τὰς σὰς εὑρόντες σκηνὰς, παρὰ τὰ θυσιαστήριά σου τοὺς οἰκείους ἐκπαιδεύομεν νεοττοὺς, μετὰ τῶν ἡμετέρων σοι προσεδρεύοντες παίδων, καὶ τὴν πνευματικὴν τροφὴν παρὰ σοῦ κομιζόμενοι. « Τὰ θυσιαστήριά σου, Κύριε τῶν δυνάμεων, ὁ Βασιλεύς μου, καὶ ὁ Θεός μου. » Ἡμῶν γὰρ καλιὰ, καὶ νοττιὰ, καὶ ἀπόλαυσις ἀγαθῶν, τὰ ἄγιά σου θυσιαστήρια. Παρ' ἐκεῖνα γὰρ, καθάπερ νεοττοὶ κεχηνότες, παρὰ σοῦ κομιζόμεθα τὴν θείαν τροφὴν καὶ σωτήριον.
• Kai gar strouthion heuren heautǭ oikian, kai trygōn nossian heautę̄, hou thēsei ta nossia heautēs. » Ho de Akylas houtō; Kai ge orneon euren heautǭ oikon, kai strouthion nossian autǭ, hou etheto neossous autou. Kathaper gar strouthia kai trygones, kai men dē kai hoi alloi ornithes, planōntai men ouk echontes kalian, pēxamenoi de tautēn en autę̄ diatribein eiōthasi, kai tous oikeious heautōn trephousi neottous ; houtōs hēmeis palai men eplanōmetha, nyn de hypo tēs sēs charitos proklēthentes, kai tas sas heurontes skēnas, para ta thysiastēria sou tous oikeious ekpaideuomen neottous, meta tōn hēmeterōn soi prosedreuontes paidōn, kai tēn pneumatikēn trophēn para sou komizomenoi. « Ta thysiastēria sou, Kyrie tōn dynameōn, ho Basileus mou, kai ho Theos mou. » Hēmōn gar kalia, kai nottia, kai apolausis agathōn, ta agia sou thysiastēria. Par' ekeina gar, kathaper neottoi kechēnotes, para sou komizometha tēn theian trophēn kai sōtērion.
"For indeed the sparrow has found itself a house, and the turtledove a nest for herself, where she will lay her young." Aquila has: "Indeed the bird has found itself a house, and the sparrow a nest for itself, where it laid its young." "For as sparrows and turtledoves, and indeed the other birds, wander when they have no nest, but once they have built one usually stay in it and rear their own nestlings, so we once wandered; but now, called by your grace and having found your dwellings, we bring up our own nestlings beside your altars, attending on you with our children and receiving spiritual food from you." "Your altars, Lord of hosts, my King and my God." "For your holy altars are our nest and resting place and enjoyment of good things. For beside them, like nestlings with open mouths, we receive from you the divine and saving food."
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« Μακάριοι πάντες οἱ κατοικοῦντες ἐν τῷ οἴκῳ σου εἰς τοὺς αἰῶνας τῶν αἰώνων αἰνἐσουσί σε. » Τούτων δὲ ἕκαστον τυπικῶς μὲν τοῖς ἐν Βαβυλῶνι συμβαίνει· ἡμῖν δὲ προσήκει κατ᾿ αὐτὴν τὴν ἀλήθειαν. Καὶ γὰρ ἐκεῖνοι πόῤῥω ὄντες τοῦ θείου νεὼ, μακαρίζουσι τοὺς τῆς ἐκεῖθεν ἀπολαύοντας προμηθείας · καὶ ἡμεῖς γευσάμενοι τῆς θείας γλυκύτητος, ζηλωτοὺς ἀποκαλοῦμεν τοὺς διηνεκῶς τῷ Θεῷ προσεδρεύοντας, καὶ τοῖς θείοις ἀγαθοῖς ἐντρυφῶντας.
« Makarioi pantes hoi katoikountes en tǭ oikǭ sou eis tous aiōnas tōn aiōnōn ainesousi se. » Toutōn de hekaston typikōs men tois en Babylōni symbainei; hēmin de prosēkei kat᾿ autēn tēn alētheian. Kai gar ekeinoi porrhō ontes tou theiou neō, makarizousi tous tēs ekeithen apolauontas promētheias ; kai hēmeis geusamenoi tēs theias glykytētos, zēlōtous apokaloumen tous diēnekōs tǭ Theǭ prosedreuontas, kai tois theiois agathois entryphōntas.
"Blessed are all who dwell in your house; forever and ever they will praise you." Each of these fits those in Babylon as a type, but belongs to us in very truth. For those, being far from the divine temple, call blessed those who enjoy the providence that comes from there; and we, having tasted the divine sweetness, call enviable those who constantly attend on God and delight in the divine good things.
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« Μακάριος ἀνὴρ οὗ ἐστιν ἀντίληψις αὐτῷ παρά σου, ἀναβάσεις ἐν τῇ καρδίᾳ αὐτοῦ . » Μακαρίζει ὁ λόγος τὸν τῆς θείας ἀεὶ κηδεμονίας τυγχάνοντα , καὶ τῇ θείᾳ χάριτι τὸν νοῦν φωτιζόμενον, καὶ ἀεὶ τοὺς εὐσεβεῖς ἐν αὐτῷ στρέφοντα λογισμούς. Θεοῦ γὰρ ἀναβάσεις εἰς καρδίαν γινομένας, τοὺς εὐσεβεῖς περὶ Θεοῦ λογισμοὺς ὁ προφητικὸς ὠνόμασε λόγος.
« Makarios anēr hou estin antilēpsis autǭ para sou, anabaseis en tę̄ kardią autou . » Makarizei ho logos ton tēs theias aei kēdemonias tynchanonta , kai tę̄ theią chariti ton noun phōtizomenon, kai aei tous eusebeis en autǭ strephonta logismous. Theou gar anabaseis eis kardian ginomenas, tous eusebeis peri Theou logismous ho prophētikos ōnomase logos.
"Blessed is the man whose help is from you; ascents are in his heart." The word calls blessed the one who always obtains divine care, whose mind is enlightened by divine grace, and who always turns pious thoughts within himself. For the prophetic word named the pious thoughts about God "ascents to God in the heart."
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Διέθετο· εἰς τὴν κοιλάδα τοῦ κλαυθμῶνος, εἰς τόπον ὃν ἔθετο. Καὶ γὰρ εὐλογίας δώσει ὁ νομοθετῶν. › Ὁ γὰρ τὰς τοῦ Θεοῦ ἀναβάσεις ἐν τῇ καρδίᾳ δεχόμενος, καὶ τοῦ νομοθέτου τὰς εὐλογίας μεμαθηκώς, οὐκ εἰς γέλωτα ἑαυτὸν ἐκδίδωσι καὶ τρυφὴν, ἀλλὰ εἰς κλαυθμὸν καὶ δάκρυα, τῆς ἐντεῦθεν ἀπαλλαγῆς ἐφιέμενος. Ἤκουσε γὰρ τοῦ Θεοῦ λέγοντος · « Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται • καὶ « Μακάριοι οἱ κλαίοντες, ὅτι αὐτοὶ γελάσονται. » Ταύτας τοίνυν τὰς συνθήκας ποιησάμενος, προσμένει τοῦ νομοθέτου τὴν εὐλογίαν. Κοιλὰς δὲ κλαυθμώνος τυπικῶς μὲν ὁ τόπος, ἐν ᾧ φανεὶς ἄγγελος, τὴν τοῦ λαοῦ παρανομίαν διήλεγξε, καὶ εἰς κλαυθμὸν τὸ πλῆθος ἐκίνησεν. Οὕτω γὰρ ἐκεῖνο τὸ χωρίον ἐξ ἐκείνου προσηγορεύθη. Κυρίως δὲ καὶ ἀληθῶς κλαυθμῶνος κοιλὰς ὁ παρὼν βίος, ἐν ᾧ καὶ ὁ ᾿Ἀδὰμ ἐν ἱδρῶτι τοῦ προσώπου ἐσθίει τὸν ἄρτον , καὶ ἡ Εὖα ἐν λύπαις τίκτει τέκνα · καὶ οὐ μόνον οἱ ἁμαρτάνοντες, ἀλλὰ καὶ οἱ ἅγιοι στένουσι, καὶ ὁ μὲν, φησὶν, ἕως θανάτου λυπεῖται, ὁ δὲ βοᾷ, « Λάβε τὴν ψυχήν μου, καὶ ὅτι καλόν μοι τὸ ἀποθανεῖν, ἢ ζῇν με.» Καὶ ὁ μέγας δὲ κῆρυξ τῆς ἀληθείας φησί, • Καὶ ἡμεῖς τὴν ἀπαρχὴν τοῦ Πνεύματος ἔχοντες ἐν αὐτοῖς στενάζομεν. » Οὕτως ἔστιν ἰδεῖν καὶ τοὺς ἀγωνιζομένους ἁγίους δάκρυσιν ἐνδελεχῶς κεχρημένους, καὶ τὴν ἐντεῦθεν εὐφροσύνην κομιζομένους. Ἐν ταύτῃ τοίνυν τῇ κοιλάδι τοῦ κλαυθμῶνος οἱ τὰς ἀναβάσεις δεξάμενοι, καὶ τὰ δάκρυα τοῦ νομοθέτου τὴν εὐλογίαν προσμένουσιν.
Dietheto; eis tēn koilada tou klauthmōnos, eis topon hon etheto. Kai gar eulogias dōsei ho nomothetōn. › Ho gar tas tou Theou anabaseis en tę̄ kardią dechomenos, kai tou nomothetou tas eulogias memathēkōs, ouk eis gelōta heauton ekdidōsi kai tryphēn, alla eis klauthmon kai dakrya, tēs enteuthen apallagēs ephiemenos. Ēkouse gar tou Theou legontos ; « Makarioi hoi penthountes, hoti autoi paraklēthēsontai • kai « Makarioi hoi klaiontes, hoti autoi gelasontai. » Tautas toinyn tas synthēkas poiēsamenos, prosmenei tou nomothetou tēn eulogian. Koilas de klauthmōnos typikōs men ho topos, en hǭ phaneis angelos, tēn tou laou paranomian diēlenxe, kai eis klauthmon to plēthos ekinēsen. Houtō gar ekeino to chōrion ex ekeinou prosēgoreuthē. Kyriōs de kai alēthōs klauthmōnos koilas ho parōn bios, en hǭ kai ho ᾿Adam en hidrōti tou prosōpou esthiei ton arton , kai hē Eua en lypais tiktei tekna ; kai ou monon hoi hamartanontes, alla kai hoi hagioi stenousi, kai ho men, phēsin, heōs thanatou lypeitai, ho de boą, « Labe tēn psychēn mou, kai hoti kalon moi to apothanein, ē zę̄n me.» Kai ho megas de kēryx tēs alētheias phēsi, • Kai hēmeis tēn aparchēn tou Pneumatos echontes en autois stenazomen. » Houtōs estin idein kai tous agōnizomenous hagious dakrysin endelechōs kechrēmenous, kai tēn enteuthen euphrosynēn komizomenous. En tautę̄ toinyn tę̄ koiladi tou klauthmōnos hoi tas anabaseis dexamenoi, kai ta dakrya tou nomothetou tēn eulogian prosmenousin.
"He set them in the valley of weeping, in the place he appointed. For indeed the lawgiver will give blessings." "For the one who receives ascents to God in his heart and has learned the blessings of the lawgiver does not give himself to laughter and luxury, but to weeping and tears, longing for release from here." For he heard God say, "Blessed are those who mourn, for they will be comforted," and, "Blessed are those who weep, for they will laugh." Having made this agreement, then, he waits for the lawgiver's blessing. The valley of weeping is, as a type, the place where an angel appeared, exposed the people's lawlessness, and moved the multitude to weeping; for that place was named from this. But properly and truly the valley of weeping is the present life, in which Adam eats his bread in the sweat of his face, and Eve bears children in sorrows; and not only sinners but the saints too groan: one, it says, is sorrowful unto death; another cries, "Take my life, for it is better for me to die than to live." And the great herald of truth says, "And we who have the firstfruits of the Spirit groan within ourselves." So one can see the saints who struggle constantly using tears and receiving the gladness that comes from them. In this valley of weeping, then, those who have received the ascents and the tears await the lawgiver's blessing.
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« Πορεύσονται ἐκ δυνάμεως εἰς δύναμιν. » Αὔξουσι γὰρ ὁσημέραι τὴν ἰσχὺν, καὶ τῇ προσθήκῃ τῆς ἀρετῆς πολλὴν ἐπικτῶνται ῥώμην. Οὕτως οἱ τὸν ἀσκητικὸν ἀσπαζόμενοι βίον, ἀπὸ προσευχῆς εἰς ὑμνῳδίαν βαδίζουσιν ἀπὸ τῆς ὑμνῳδίας ἐπὶ τὴν προχέουσι, καὶ τὸν ἐπίπονον ἀσπάζονται βίον, καὶ ἱκετείαν· ἐξ ἐκείνης ἐπὶ τὴν τῶν θείων λογίων ἀνάγνωσιν· ἐντεῦθεν ἐπὶ τῶν ἀτελεστέρων παραίνεσίν τε καὶ συμβουλὴν, καὶ ἀπὸ δυνάμεως εἰς δύναμιν μεταβαίνοντες καθ' ἑκάστην ἡμέραν τὸν οἰκεῖον αὔξουσι πλοῦτον. « Ὁφθήσεται ὁ Θεὸς τῶν θεῶν ἐν Σιών. » Ταύτην δὲ, φησὶ, τῶν πραγμάτων εἰργάσατο τὴν μεταβολὴν ἐνανθρωπήσας ὁ Θεὸς Λόγος, καὶ διὰ σαρκὸς τοῖς ἀνθρώποις ἐπιφανεὶς, καὶ πρῶτον ἐν τῇ Σιὼν τὴν οἰκείαν ποιησάμενος ἐπιφάνειαν.
« Poreusontai ek dynameōs eis dynamin. » Auxousi gar hosēmerai tēn ischyn, kai tę̄ prosthēkę̄ tēs aretēs pollēn epiktōntai rhōmēn. Houtōs hoi ton askētikon aspazomenoi bion, apo proseuchēs eis hymnǭdian badizousin apo tēs hymnǭdias epi tēn procheousi, kai ton epiponon aspazontai bion, kai hiketeian; ex ekeinēs epi tēn tōn theiōn logiōn anagnōsin; enteuthen epi tōn atelesterōn parainesin te kai symboulēn, kai apo dynameōs eis dynamin metabainontes kath' hekastēn hēmeran ton oikeion auxousi plouton. « Hophthēsetai ho Theos tōn theōn en Siōn. » Tautēn de, phēsi, tōn pragmatōn eirgasato tēn metabolēn enanthrōpēsas ho Theos Logos, kai dia sarkos tois anthrōpois epiphaneis, kai prōton en tę̄ Siōn tēn oikeian poiēsamenos epiphaneian.
"They will go from strength to strength." For they increase their strength day by day and acquire much vigor by the addition of virtue. So those who embrace the ascetic life go from prayer to hymnody, from hymnody to supplication, from that to the reading of the divine oracles, from there to exhortation and counsel of the less perfect; and passing from strength to strength they increase their wealth each day. "The God of gods will be seen in Zion." "God the Word," he says, "made this change of affairs by becoming man, appearing to men through flesh, and making his appearance first in Zion."
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« Κύριε ὁ Θεὸς τῶν δυνάμεων, εἰσάκουσον τῆς προσευχῆς μου ἐνώτισαι, ὁ Θεὸς Ἰακώβ. Ὑπερασπιστὰ ἡμῶν, ἴδε, ὁ Θεὸς, καὶ ἐπίβλεψον εἰς τὸ πρόσωπον τοῦ Χριστοῦ σου. » Ταῦτα ὁ προφήτης ἐπεύχεται, πόῤῥωθεν τῶν ἀνθρώπων τὴν σωτηρίαν ἰδὼν, καὶ ἀντιβολῶν τὸν τῶν ὅλων Θεὸν, τὴν ἱκετείαν δεξάμενον, ἀεὶ τῆς οἰκείας κηδεμονίας τὸν σεσωσμένον ἀξιῶσαι λαόν. Τοῦτον γὰρ ἐπεκάλεσε πρόσωπον τοῦ Χριστοῦ · οὕτω γὰρ αὐτὸν καὶ ὁ θεῖος ᾿Απόστολος προσηγόρευσεν. « Ὑμεῖς γὰρ ἐστὲ σῶμα Χριστοῦ, καὶ μέλη ἐκ μέλους. » Καὶ πάλιν, • Οὐ δύναται ὀφθαλμὸς εἰπεῖν τῇ χειρὶ, Χρείαν σου οὐκ ἔχω· ἢ πάλιν ἡ κεφαλὴ τοῖς ποσὶ, Χρείαν ἡμῶν οὐκ ἔχω. ›
« Kyrie ho Theos tōn dynameōn, eisakouson tēs proseuchēs mou enōtisai, ho Theos Iakōb. Hyperaspista hēmōn, ide, ho Theos, kai epiblepson eis to prosōpon tou Christou sou. » Tauta ho prophētēs epeuchetai, porrhōthen tōn anthrōpōn tēn sōtērian idōn, kai antibolōn ton tōn holōn Theon, tēn hiketeian dexamenon, aei tēs oikeias kēdemonias ton sesōsmenon axiōsai laon. Touton gar epekalese prosōpon tou Christou ; houtō gar auton kai ho theios ᾿Apostolos prosēgoreusen. « Hymeis gar este sōma Christou, kai melē ek melous. » Kai palin, • Ou dynatai ophthalmos eipein tę̄ cheiri, Chreian sou ouk echō; ē palin hē kephalē tois posi, Chreian hēmōn ouk echō. ›
"Lord God of hosts, hear my prayer; give ear, O God of Jacob. O God our protector, behold, and look upon the face of your Christ." The prophet prays this, seeing from afar the salvation of men, and begging the God of all, having accepted the supplication, always to count the saved people worthy of his care. For he called this people the face of Christ; so too the divine apostle named it: "For you are the body of Christ and members in part"; and again, "The eye cannot say to the hand, 'I have no need of you,' nor again the head to the feet, 'I have no need of you.'"
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« "Ὅτι κρείσσων ἡ ἡμέρα μία ἐν ταῖς αὐλαῖς σου, ὑπὲρ χιλιάδας. » Τῆς σῆς γὰρ κηδεμονίας ὁ σὸς λαὸς ἀπολαύων ἀεὶ τῷ σῷ προσεδρεύει ναῷ · πολλὴν ἐντεῦθεν τὴν ὠφέλειαν καρπούμενος. "Α γὰρ ἐν μιᾷ τις ἡμέρᾳ δρέψαιτο ἐντεῦθεν, οὐκ ἂν ἑτέρωθεν συναγάγοι πολλὰς ἀναλώσας ἡμερῶν χιλιάδας. Ταῦτα μέντοι καὶ τοῖς ἐν Βαβυλῶνι δορυαλώτοις λέγειν ἥρμοττεν, ἀσεβέσι μὲν ἀνθρώποις συμβιοτεύειν ἠναγκασμένοις, κέρδος δὲ ἐκεῖθεν ποριζομένοις οὐδὲν, λογιζομένοις δὲ τὴν ἀπὸ τοῦ θείου νεὼ παλαιὰν ὠφέλειαν . · Ἐξελεξάμην παραῤῥιπτεῖσθαι ἐν τῷ οἴκῳ τοῦ Θεοῦ μου μᾶλλον, ἢ οἰκεῖν με ἐν σκηνώμασιν ἁμαρτωλῶν. » Οὕτω δὲ μοι ὁ θεῖος ἀξιέραστος οἶκος, ὡς αἱρεῖσθαι παρὰ τοῦτον ἐπ᾿ ἐδάφους ἐῤῥίφθαι, καὶ πρὸ τῶν τούτου καλινδεῖσθαι θυρῶν, ἢ ἐν ταῖς μεγάλαις καὶ λαμπραῖς τῶν παρανομίᾳ συζώντων οἰκίαις διαιτᾶσθαι. Ωσαύτως καὶ ταῦτα καὶ τοῖς ἐν Βαβυλῶνι πρόσφορα, καὶ ἡμῖν ἐπιτήδεια. Καὶ γὰρ ἐκείνους ἐδίδασκεν ἡ χάρις τοῦ Πνεύματος, μὴ παραβλέπειν τοῦ θείου οἴκου τὴν ἐρημίαν, καὶ ἡμεῖς παιδευόμεθα καὶ τοὺς τῷ Θεῷ ἀφιερωμένους οἴκους ποθεῖν ἀεὶ· [ὅταν μάλιστα ὦσιν οἱ τούτων πρόεδροι ἀνεπίληπτοι καὶ πίστει καὶ βίῳ λαμπροί.]
« "Hoti kreissōn hē hēmera mia en tais aulais sou, hyper chiliadas. » Tēs sēs gar kēdemonias ho sos laos apolauōn aei tǭ sǭ prosedreuei naǭ ; pollēn enteuthen tēn ōpheleian karpoumenos. "A gar en mią tis hēmerą drepsaito enteuthen, ouk an heterōthen synagagoi pollas analōsas hēmerōn chiliadas. Tauta mentoi kai tois en Babylōni doryalōtois legein hērmotten, asebesi men anthrōpois symbioteuein ēnankasmenois, kerdos de ekeithen porizomenois ouden, logizomenois de tēn apo tou theiou neō palaian ōpheleian . ; Exelexamēn pararrhipteisthai en tǭ oikǭ tou Theou mou mallon, ē oikein me en skēnōmasin hamartōlōn. » Houtō de moi ho theios axierastos oikos, hōs haireisthai para touton ep᾿ edaphous errhiphthai, kai pro tōn toutou kalindeisthai thyrōn, ē en tais megalais kai lamprais tōn paranomią syzōntōn oikiais diaitasthai. Ōsautōs kai tauta kai tois en Babylōni prosphora, kai hēmin epitēdeia. Kai gar ekeinous edidasken hē charis tou Pneumatos, mē parablepein tou theiou oikou tēn erēmian, kai hēmeis paideuometha kai tous tǭ Theǭ aphierōmenous oikous pothein aei; [hotan malista ōsin hoi toutōn proedroi anepilēptoi kai pistei kai biǭ lamproi.]
"For one day in your courts is better than thousands." "For your people, always enjoying your care, attends your temple, reaping much benefit from it. What one gathers there in one day he could not collect elsewhere though he spent thousands of days." It suited the captives in Babylon to say this, forced to live with impious men, gaining nothing there, and reckoning the old benefit of the divine temple. "I chose to be cast aside in the house of my God rather than to dwell in the tents of sinners." "So lovely to me is the divine house that I choose to be thrown on the ground beside it and roll before its doors rather than live in the great and splendid houses of those who live in lawlessness." These words likewise suit those in Babylon and fit us. For the grace of the Spirit taught them not to overlook the desolation of the divine house, and we are trained always to long for the houses dedicated to God, [especially when those who preside over them are irreproachable and bright in faith and life.]
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« "Ὅτι δὲ ἔλεος καὶ ἀλήθειαν ἀγαπᾷ Κύριος ὁ Θεός. » Οὐδὲν γὰρ οὕτως Θεῷ προσφιλές ὡς ἡ ἐλεημοσύνη καὶ ἡ ταύτης σύντροφος ἀλήθεια. « Χάριν καὶ δόξαν δώσει Κύριος. Οὐ στερήσει τὰ ἀγαθὰ τοῖς πορευομένοις ἐν ἀκακίᾳ. › Οἱ γὰρ ταύτην ἔχοντες περὶ τὸν Θεὸν τὴν διάθεσιν, τούτων ἁπάντων ἀπολαύουσι τῶν ἀγαθῶν. Ἔλεος γὰρ ἐκ τῶν θείων ἀναβλαστάνει σηκῶν· καὶ πολλὴ ἐκεῖθεν καὶ ἄφθονος τῆς ἀληθείας ἡ χορηγία. Ἐκεῖθεν γὰρ τῶν ἀγαθῶν δογμάτων τὴν διδασκαλίαν δεχόμεθα, καὶ χάριν δὲ θείαν ἐκ τῶν τοῦ παναγίου Πνεύματος κρουνῶν ἀρυόμεθα. Καὶ μέντοι καὶ περίβλεπτοι γινόμεθα ἐντεῦθεν, καὶ λίαν περιφανεῖς · καὶ συλλήβδην εἰπεῖν, πᾶσαν τῶν ἀγαθῶν δεχόμεθα τὴν ἀπόλαυσιν, κακίας μὲν καὶ πονηρίας ἀπαλλαττόμενοι, ἁπλότητι δὲ καὶ ἀληθείᾳ συζῇν προαιρούμενοι. « Κύριε ὁ Θεὸς τῶν δυνάμεων· μακάριος ἄνθρωπος ὁ ἐλπίζων ἐπὶ σέ.» Κατάλληλον παντὶ τῷ ψαλμῷ τὸ ἀκροτελεύτιον. Μακαρίζει γὰρ, καὶ ζηλωτὸν ὀνομάζει, τὸν πάσης βιωτικῆς εὐκληρίας καταφρονοῦντα · μόνῃ δὲ τῇ ἐπὶ τὸν Θεὸν ἐλπίδι θαῤῥοῦντα, καὶ τὴν ἐντεῦθεν φυομένην σωτηρίαν τρυγῶντα.
« "Hoti de eleos kai alētheian agapą Kyrios ho Theos. » Ouden gar houtōs Theǭ prosphiles hōs hē eleēmosynē kai hē tautēs syntrophos alētheia. « Charin kai doxan dōsei Kyrios. Ou sterēsei ta agatha tois poreuomenois en akakią. › Hoi gar tautēn echontes peri ton Theon tēn diathesin, toutōn hapantōn apolauousi tōn agathōn. Eleos gar ek tōn theiōn anablastanei sēkōn; kai pollē ekeithen kai aphthonos tēs alētheias hē chorēgia. Ekeithen gar tōn agathōn dogmatōn tēn didaskalian dechometha, kai charin de theian ek tōn tou panagiou Pneumatos krounōn aryometha. Kai mentoi kai peribleptoi ginometha enteuthen, kai lian periphaneis ; kai syllēbdēn eipein, pasan tōn agathōn dechometha tēn apolausin, kakias men kai ponērias apallattomenoi, haplotēti de kai alētheią syzę̄n proairoumenoi. « Kyrie ho Theos tōn dynameōn; makarios anthrōpos ho elpizōn epi se.» Katallēlon panti tǭ psalmǭ to akroteleution. Makarizei gar, kai zēlōton onomazei, ton pasēs biōtikēs euklērias kataphronounta ; monę̄ de tę̄ epi ton Theon elpidi tharrhounta, kai tēn enteuthen phyomenēn sōtērian trygōnta.
"For the Lord God loves mercy and truth." For nothing is so dear to God as almsgiving and its companion, truth. "The Lord will give grace and glory. He will not withhold good things from those who walk in innocence." "For those who have this disposition toward God enjoy all these good things." For mercy springs up from the divine sanctuaries, and the supply of truth from there is great and abundant. For from there we receive the teaching of good doctrines, and we draw divine grace from the streams of the all-holy Spirit. Indeed from there we become conspicuous and very renowned; and, in short, we receive the enjoyment of all good things, being freed from vice and wickedness and choosing to live with simplicity and truth. "Lord God of hosts, blessed is the man who hopes in you." The ending fits the whole psalm. For it calls blessed and enviable the one who despises all worldly good fortune and trusts in hope in God alone, harvesting the salvation that grows from it.
Chapter 84
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« Εἰς τὸ τέλος, Τοῖς υἱοῖς Κορὲ ψαλμός. » Καὶ τὴν σκιὰν κατὰ ταυτὸν καὶ τὴν ἀλήθειαν ὁ ψαλμὸς προθεσπίζει. Ἐσκιαγράφησε γὰρ ὁ τῶν ὅλων Θεὸς τοῖς κατὰ τὸν Ἰσραὴλ πάντων ἀνθρώπων τὴν σωτηρίαν. Καὶ γὰρ ἐκείνους ἠλευθέρωσε, ποτὲ μὲν τῆς Αἰγυπτίων, ποτὲ δὲ τῆς Βαβυλωνίων δουλείας. Καὶ πάντων ἀνθρώπων τὴν φύσιν ἐῤῥύσατο τῆς ἐπικρατούσης διαβόλου τυραννίδος καὶ φθορᾶς. Προλέγει τοίνυν ὁ ψαλμὸς, τὴν τε Ἰουδαίων ἐκ Βαβυλῶνος ἐπάνοδον, καὶ τῆς οἰκουμένης ἀπάσης τὴν σωτηρίαν.
« Eis to telos, Tois huiois Kore psalmos. » Kai tēn skian kata tauton kai tēn alētheian ho psalmos prothespizei. Eskiagraphēse gar ho tōn holōn Theos tois kata ton Israēl pantōn anthrōpōn tēn sōtērian. Kai gar ekeinous ēleutherōse, pote men tēs Aigyptiōn, pote de tēs Babylōniōn douleias. Kai pantōn anthrōpōn tēn physin errhysato tēs epikratousēs diabolou tyrannidos kai phthoras. Prolegei toinyn ho psalmos, tēn te Ioudaiōn ek Babylōnos epanodon, kai tēs oikoumenēs apasēs tēn sōtērian.
"To the end; for the sons of Korah, a psalm." The psalm foretells at the same time both the shadow and the truth. For the God of all sketched in shadow, in the events of Israel, the salvation of all people. For he freed them now from slavery to the Egyptians, now from slavery to the Babylonians; and he rescued the nature of all men from the prevailing tyranny of the devil and from corruption. So the psalm foretells both the return of the Jews from Babylon and the salvation of the whole world.
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« Εὐδόκησας, Κύριε, τὴν γῆν σου. » Εὐδοκῆσαί ἐστι τὸ ἀγαθόν τι θελῆσαι. Ἐπειδὴ τοίνυν καὶ τῆς Ἰουδαίας διὰ τὴν τῶν οἰκητόρων παρανομίαν ἐρημίαν κατεψηφίσατο · [καὶ τῷ ᾿Ἀδὰμ μετὰ τὴν ἁμαρτίαν τιμωρίαν ἐπήγαγε τῆς γῆς ἀρὰν. • ᾿Ακάνθας γὰρ, ἔφη, καὶ τριβόλους ἀνατελεῖ σοι ·] τὴν τῶν λυπηρῶν ἀποβολὴν διὰ τῆς εὐδοκίας ὁ προφητικὸς παρεδήλωσε λόγος, [καὶ τῆς φύσεως ἀπάσης τὴν ἀνανέωσιν.] • ᾿Απέστρεψας τὴν αἰχμαλωσίαν Ἰακώβ. ᾿Αφῆκας τὰς ἀνομίας τῷ λαῷ σου, ἐκάλυψας πάσας τὰς ἁμαρτίας αὐτῶν. » Ἔλυσας τὰ λυπηρὰ τῆς δουλείας δεσμὰ, καὶ τὴν ἐλευθερίαν ἐδωρήσω τοῖς αἰχμαλώτοις, τὰ πεπλημμελημένα παριδεῖν ἐθελήσας· ὅτι δὲ καὶ πᾶσα τῶν ἀνθρώπων ἡ φύσις αἰχμάλωτος ἦν, καὶ παρὰ τοῦ Σωτῆρος ἡμῶν Θεοῦ τὴν ἐλευθερίαν ἐδέξατο, μάρτυς αὐτὸς διὰ Ἡσαΐου βοῶν · • Πνεῦμα Κυρίου ἐπ᾿ ἐμὲ, οὗ ἕνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, ἱάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρύξαι αἰχμαλώτοις ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν. » Ταύτην γὰρ ἐν τῇ Συναγωγῇ τὴν προφητείαν ἀναγνοὺς ὁ Δεσπότης ἔφη πρὸς Ἰουδαίους· « Σήμερον ἡ γραφὴ αὕτη ἐπληρώθη ἐν τοῖς ὠσὶν ὑμῶν.
« Eudokēsas, Kyrie, tēn gēn sou. » Eudokēsai esti to agathon ti thelēsai. Epeidē toinyn kai tēs Ioudaias dia tēn tōn oikētorōn paranomian erēmian katepsēphisato ; [kai tǭ ᾿Adam meta tēn hamartian timōrian epēgage tēs gēs aran. • ᾿Akanthas gar, ephē, kai tribolous anatelei soi ;] tēn tōn lypērōn apobolēn dia tēs eudokias ho prophētikos paredēlōse logos, [kai tēs physeōs apasēs tēn ananeōsin.] • ᾿Apestrepsas tēn aichmalōsian Iakōb. ᾿Aphēkas tas anomias tǭ laǭ sou, ekalypsas pasas tas hamartias autōn. » Elysas ta lypēra tēs douleias desma, kai tēn eleutherian edōrēsō tois aichmalōtois, ta peplēmmelēmena paridein ethelēsas; hoti de kai pasa tōn anthrōpōn hē physis aichmalōtos ēn, kai para tou Sōtēros hēmōn Theou tēn eleutherian edexato, martys autos dia Hēsaïou boōn ; • Pneuma Kyriou ep᾿ eme, hou heneken echrise me, euangelisasthai ptōchois apestalke me, hiasasthai tous syntetrimmenous tēn kardian, kēryxai aichmalōtois aphesin, kai typhlois anablepsin. » Tautēn gar en tę̄ Synagōgę̄ tēn prophēteian anagnous ho Despotēs ephē pros Ioudaious; « Sēmeron hē graphē hautē eplērōthē en tois ōsin hymōn.
"You have been pleased, Lord, with your land." To be pleased is to will something good. Since he decreed desolation for Judea because of the lawlessness of its inhabitants, [and brought on Adam after the sin the punishment of the curse of the earth: "For thorns and thistles," he said, "it will bring forth for you";] the prophetic word indicated by "being pleased" the removal of the sorrows, [and the renewal of all nature.] "You turned back the captivity of Jacob. You forgave the iniquities of your people; you covered all their sins." "You loosed the grievous bonds of slavery and gave freedom to the captives, choosing to overlook their offenses." And that the whole nature of mankind was captive and received freedom from our Savior God, he himself is witness, crying through Isaiah: "The Spirit of the Lord is upon me, because he anointed me; he has sent me to preach good news to the poor, to heal the brokenhearted, to proclaim release to captives and recovery of sight to the blind." For the Master, having read this prophecy in the synagogue, said to the Jews, "Today this Scripture has been fulfilled in your ears."
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Κατέπαυσας πᾶσαν τὴν ὀργὴν σου ἀπέστρεψας ἀπὸ ὀργῆς θυμοῦ σου. » Ἔλυσας τὴν καθ' ἡμῶν ἀγανάκτησιν, καὶ τὴν εὐμένειαν ἔδειξας. « Ἐπίστρεψον ἡμᾶς, ὁ Θεὸς, τῶν σωτηρίων ἡμῶν· καὶ ἀπόστρεψον τὸν θυμόν σου ἀφ᾿ ἡμῶν.» Ἐοίκασι καὶ οὗτοι κἀκεῖνοι τὰ μὲν εὐαγγέλια τῆς ἐλευθερίας δεδέχθαι, μηδέπω δὲ ταύτης τετυχηκέναι · οὗ δὴ χάριν ἀντιβολοῦσι τελείως τυχεῖν τῆς φιλανθρωπίας.
Katepausas pasan tēn orgēn sou apestrepsas apo orgēs thymou sou. » Elysas tēn kath' hēmōn aganaktēsin, kai tēn eumeneian edeixas. « Epistrepson hēmas, ho Theos, tōn sōtēriōn hēmōn; kai apostrepson ton thymon sou aph᾿ hēmōn.» Eoikasi kai houtoi kakeinoi ta men euangelia tēs eleutherias dedechthai, mēdepō de tautēs tetychēkenai ; hou dē charin antibolousi teleiōs tychein tēs philanthrōpias.
"You made all your anger cease; you turned from the anger of your wrath." "You ended your indignation against us and showed favor." "Turn us, O God of our salvation, and turn away your wrath from us." Both these and those seem to have received the good news of freedom but not yet to have obtained it; for this reason they beg to obtain love for humankind completely.
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« Μὴ εἰς τοὺς αἰῶνας ὀργισθῇς ἡμῖν, ἢ διατενεῖς τὴν ὀργὴν σου ἀπὸ γενεᾶς εἰς γενεάν. » Πρέπει καὶ τοῖς ἀπαλλαγεῖσι τῶν συμφορῶν τούτοις κεχρῆσθαι τοῖς ῥήμασι, καὶ μὴ θαῤῥεῖν τῇ τῶν ἁμαρτημάτων ἀφέσει, ἀλλὰ δεδιέναι καὶ τὸν κριτὴν ἐκμειλίσσεσθαι. Ικετεύουσι τοίνυν καὶ οὗτοι, μὴ ἐπιταθῆναι τὴν αὐτὴν ὀργὴν ὥστε εἰς ἑτέραν γενεὰν διαρκέσαι, ἀλλὰ λυθῆναι ταχέως. «Ὁ Θεὸς, σὺ ἐπιστρέψας ζωώσεις ἡμᾶς, καὶ ὁ λαός σου εὐφρανθήσεται ἐπὶ σοί. » Ἴσμεν σου, Δέσποτα, τὸ φιλάνθρωπον, καὶ πεποίθαμεν, ὅτι σὺ καὶ τὴν ἐπάνοδον παρέξεις, καὶ τὴν ζωήν· ἡμεῖς δὲ τούτων ἀπολαύσαντες, μετ᾿ εὐφροσύνης σοι τὸν ὕμνον προσοίσομεν.
« Mē eis tous aiōnas orgisthę̄s hēmin, ē diateneis tēn orgēn sou apo geneas eis genean. » Prepei kai tois apallageisi tōn symphorōn toutois kechrēsthai tois rhēmasi, kai mē tharrhein tę̄ tōn hamartēmatōn aphesei, alla dedienai kai ton kritēn ekmeilissesthai. Iketeuousi toinyn kai houtoi, mē epitathēnai tēn autēn orgēn hōste eis heteran genean diarkesai, alla lythēnai tacheōs. «Ho Theos, sy epistrepsas zōōseis hēmas, kai ho laos sou euphranthēsetai epi soi. » Ismen sou, Despota, to philanthrōpon, kai pepoithamen, hoti sy kai tēn epanodon parexeis, kai tēn zōēn; hēmeis de toutōn apolausantes, met᾿ euphrosynēs soi ton hymnon prosoisomen.
"Will you be angry with us forever, or stretch out your anger from generation to generation?" It befits even those freed from misfortunes to use these words, and not to be confident in the forgiveness of sins, but to fear and to propitiate the judge. So these too beg that the same anger not be prolonged so as to last into another generation, but be quickly ended. "O God, you will turn and give us life, and your people will rejoice in you." "We know your love for humankind, Master, and trust that you will grant both the return and life; and having enjoyed these, we will offer you the hymn with gladness."
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«Δεῖξον ἡμῖν, Κύριε, τὸ ἔλεός σου· καὶ τὸ σωτήριόν σου δῴης ἡμῖν. » Κύρου τοῦ Περσῶν βασιλεύσαντος κατὰ τὴν Ἡσαΐου προφητείαν δεδωκότος τῆς ἐπανόδου τὴν ἐξουσίαν, ἐπείγονται τὴν ἐνεγκοῦσαν καταλαβεῖν. Διὰ δὴ τοῦτο τὸν Θεὸν ἱκετεύουσι, ταχεῖαν αὐτοῖς διὰ φιλανθρωπίας παρασχεῖν σωτηρίαν. Τάχιστα, φησὶν, ὦ Δέσποτα, τὴν σὴν ἡμῖν ἀγαθότητα δεῖξον, καὶ τύχωμεν τῆς σωτηρίας, καὶ τῆς ἐντεῦθεν ἀπαλλαγῆς. Οὕτω τὴν ἱκετείαν ὁ Προφήτης ὡς ἐξ ἐκείνων προσενεγκών, δέχεται τοῦ Θεοῦ τὴν ἀπόκρισιν, καὶ φησί ·
«Deixon hēmin, Kyrie, to eleos sou; kai to sōtērion sou dǭēs hēmin. » Kyrou tou Persōn basileusantos kata tēn Hēsaïou prophēteian dedōkotos tēs epanodou tēn exousian, epeigontai tēn enenkousan katalabein. Dia dē touto ton Theon hiketeuousi, tacheian autois dia philanthrōpias paraschein sōtērian. Tachista, phēsin, ō Despota, tēn sēn hēmin agathotēta deixon, kai tychōmen tēs sōtērias, kai tēs enteuthen apallagēs. Houtō tēn hiketeian ho Prophētēs hōs ex ekeinōn prosenenkōn, dechetai tou Theou tēn apokrisin, kai phēsi ;
"Show us your mercy, Lord, and grant us your salvation." When Cyrus became king of the Persians and, according to Isaiah's prophecy, gave permission for the return, they hasten to reach their homeland. For this reason they beg God to give them speedy salvation through love for humankind. "Show us your goodness quickly, Master, and let us obtain salvation and release from here." Having thus offered the supplication as from them, the prophet receives God's answer and says:
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« Ακούσομαι τί λαλήσει ἐν ἑμοὶ Κύριος ὁ Θεός· ὅτι λαλήσει εἰρήνην ἐπὶ τὸν λαὸν αὐτοῦ· καὶ ἐπὶ τοὺς ὁσίους αὐτοῦ· καὶ ἐπὶ τοὺς ἐπιστρέφοντας καρδίαν ἐπ᾿ αὐτόν. » "Ηκουσε, φησὶ, τῆς ἱκετείας ὁ φιλάνθρωπος Δεσπότης, καὶ τῆς εἰρήνης τὴν ψῆφον ἐξήνεγκε, καὶ δεδώρηται ταύτην τοῖς μεταμελείᾳ χρησαμένοις, καὶ πρὸς τὸν Θεὸν νεύειν τὸν λογισμὸν ἐκπαιδεύσασιν. Ἡ γὰρ πρὸς τὸν Θεὸν τῆς καρδίας ἐπιστροφή, τοῦ πταίειν ἀπαλλαγὴ, καὶ τῆς δικαιοσύνης ἀρχή. [ Εἴρηται δὲ καὶ ἐκ προσὡπου τοῦτο μὲν τῶν μακαρίων ἀποστόλων, τοῦτο δὲ καὶ τῶν πιστευόντων δι᾿ αὐτῶν τῷ Σωτῆρι. Καὶ φησίν · Ακούσομαι τί λαλήσει ἐν ἐμοὶ Κύριος ὁ Θεὸς, ὅτι λαλήσει εἰρήνην ἐπὶ τὸν λαὸν αὐτοῦ, ἣν διὰ τῶν ἀποστόλων ἐχαρίσατο τοῖς τροφίμοις τῆς χάριτος. Τοῦτο γὰρ λέγει διὰ τῶν ἑξῆς · καὶ ἐπὶ τοὺς ὁσίους αὐτοῦ καὶ ἐπὶ τοὺς ἐπιστρέφοντας τὴν καρδίαν ἐπ᾿ αὐτόν. Καὶ πότε ταύτην ἐδωρήσατο; Ὅτε ἐκ τοῦ ὄρους τῶν ἐλαιῶν ὁ ἁπανταχοῦ καὶ τοῦ πατρὸς ἀχώριστος ἀνελαμβάνετο, ὅθεν καὶ καταβάς. • Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν, εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν. » Αὕτη γὰρ τῆς δικαιοσύνης ἡ ἀρχή.] Τούτοις καὶ τὰ ἐπιφερόμενα συμφωνεί.
« Akousomai ti lalēsei en hemoi Kyrios ho Theos; hoti lalēsei eirēnēn epi ton laon autou; kai epi tous hosious autou; kai epi tous epistrephontas kardian ep᾿ auton. » "Ēkouse, phēsi, tēs hiketeias ho philanthrōpos Despotēs, kai tēs eirēnēs tēn psēphon exēnenke, kai dedōrētai tautēn tois metameleią chrēsamenois, kai pros ton Theon neuein ton logismon ekpaideusasin. Hē gar pros ton Theon tēs kardias epistrophē, tou ptaiein apallagē, kai tēs dikaiosynēs archē. [ Eirētai de kai ek prosōpou touto men tōn makariōn apostolōn, touto de kai tōn pisteuontōn di᾿ autōn tǭ Sōtēri. Kai phēsin ; Akousomai ti lalēsei en emoi Kyrios ho Theos, hoti lalēsei eirēnēn epi ton laon autou, hēn dia tōn apostolōn echarisato tois trophimois tēs charitos. Touto gar legei dia tōn hexēs ; kai epi tous hosious autou kai epi tous epistrephontas tēn kardian ep᾿ auton. Kai pote tautēn edōrēsato? Hote ek tou orous tōn elaiōn ho hapantachou kai tou patros achōristos anelambaneto, hothen kai katabas. • Eirēnēn tēn emēn didōmi hymin, eirēnēn tēn emēn aphiēmi hymin. » Hautē gar tēs dikaiosynēs hē archē.] Toutois kai ta epipheromena symphōnei.
"I will hear what the Lord God will speak in me; for he will speak peace to his people and to his holy ones and to those who turn their heart to him." "The Master who loves humankind," he says, "heard the supplication and brought out the verdict of peace, and gave it to those who repented and trained their thinking to incline toward God." For turning the heart toward God is release from stumbling and the beginning of righteousness. [This is also said in the person, now of the blessed apostles, now of those who through them believe in the Savior. And he says: "I will hear what the Lord God will speak in me, for he will speak peace to his people," which he granted through the apostles to the nurslings of grace. For he says this through what follows: "and to his holy ones and to those who turn their heart to him." And when did he give this? When from the Mount of Olives he, who is everywhere and inseparable from the Father, was taken up, from where he had also come down: "My peace I give you, my peace I leave you." For this is the beginning of righteousness.] What follows agrees with these words.
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« Πλὴν ἐγγὺς τῶν φοβουμένων αὐτὸν τὸ σωτήριον αὐτοῦ · τοῦ κατασκηνῶσαι δόξαν ἐν τῇ γῇ ἡμῶν. » Πελάζει γὰρ τοῖς τὸν Θεὸν φοβουμένοις ἡ σωτηρία, καὶ ταύτης ἀπολαύουσιν οἱ τοὺς θείους πληροῦν προαιρούμενοι νόμους. Ἡ τοιαύτη μεταβολὴ καὶ ἡμῖν κεχάρισται τὴν ἐπάνοδον, ἣν μετ᾿ εὐκλείας ποιησόμεθα, καὶ τὴν προτέραν τῆς πατρίδος ὀψόμεθα περιφάνειαν
« Plēn engys tōn phoboumenōn auton to sōtērion autou ; tou kataskēnōsai doxan en tę̄ gę̄ hēmōn. » Pelazei gar tois ton Theon phoboumenois hē sōtēria, kai tautēs apolauousin hoi tous theious plēroun proairoumenoi nomous. Hē toiautē metabolē kai hēmin kecharistai tēn epanodon, hēn met᾿ eukleias poiēsometha, kai tēn proteran tēs patridos opsometha periphaneian
"But his salvation is near those who fear him, that glory may dwell in our land." "For salvation draws near to those who fear God, and those who choose to fulfill the divine laws enjoy it. Such a change has granted us too the return, which we shall make with honor, and we shall see the former splendor of our homeland."
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« Ἔλεος καὶ ἀλήθεια συνήντησαν, δικαιοσύνη καὶ εἰρήνη κατεφίλησαν. » Ἁμαρτάνουσι μὲν, καὶ μεταμελείᾳ χρωμένοις, χορηγοῦσι τὸν ἔλεον οἱ τῆς φιλανθρωπίας κρουνοὶ, τοῖς δὲ τὴν ἀλήθειαν ἀσπαζομένοις ἐπικλύζουσι τοῦ ἐλέου τὰ νάματα. Διὰ τοῦτο ἔφη, « Ἔλεος καὶ ἀλήθεια συνήντησαν. » Ἰουδαῖοι μὲν γὰρ, καὶ πᾶσα των ἀνθρώπων ἡ φύσις, προσενηνόχασι τῷ Θεῷ τὴν τῆς ἀληθείας ἐπίγνωσιν· ἀντέδωκε δὲ τὸν ἔλεον ὁ φιλάνθρωπος. Οὕτω πάλιν τὴν δικαιοσύνην τούτων προσενεγκάντων, τὴν εἰρήνην αὐτοῖς ἐδωρήσατο, καὶ τὰς καταλλαγὰς ἐχαρίσατο, καὶ κατέλυσε τὴν προτέραν δυσμένειαν. Καὶ προσέδραμεν, ἡ μὲν εἰρήνη τῇ δικαιοσύνῃ, τῇ δὲ ἀληθείᾳ ὁ ἔλεος. [Θεωρεῖτε δὲ τὸ, « Ἕλεος καὶ ἀλήθεια συνήντησαν.» Ὁ γὰρ ἐλεήμων ὁ φέρων τὰ πάντα ἐφέρετο ὑπὸ τῆς παρθένου καὶ μητρός · καὶ ὁ δικαιος Ἰωάννης ἐσκίρτα ἐν τῇ μήτρᾳ τῆς Ἐλισάβετ. Ἥ γ᾽ οὖν φέρουσα τὴν δικαιοσύνην, τουτέστι τὸν Ἰωάννην, κατεφίλει τὴν φέρουσαν τὴν εἰρήνην. « Αὐτὸς γάρ ἐστιν, ὥς φησιν ὁ ᾿Απόστολος, ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἕν. » ] Καὶ τοῦτο σαφέστερον διὰ τῶν ἐπιφερομένων ἐδήλωσε.
« Eleos kai alētheia synēntēsan, dikaiosynē kai eirēnē katephilēsan. » Hamartanousi men, kai metameleią chrōmenois, chorēgousi ton eleon hoi tēs philanthrōpias krounoi, tois de tēn alētheian aspazomenois epiklyzousi tou eleou ta namata. Dia touto ephē, « Eleos kai alētheia synēntēsan. » Ioudaioi men gar, kai pasa tōn anthrōpōn hē physis, prosenēnochasi tǭ Theǭ tēn tēs alētheias epignōsin; antedōke de ton eleon ho philanthrōpos. Houtō palin tēn dikaiosynēn toutōn prosenenkantōn, tēn eirēnēn autois edōrēsato, kai tas katallagas echarisato, kai katelyse tēn proteran dysmeneian. Kai prosedramen, hē men eirēnē tę̄ dikaiosynę̄, tę̄ de alētheią ho eleos. [Theōreite de to, « Heleos kai alētheia synēntēsan.» Ho gar eleēmōn ho pherōn ta panta ephereto hypo tēs parthenou kai mētros ; kai ho dikaios Iōannēs eskirta en tę̄ mētrą tēs Elisabet. Hē g᾽ oun pherousa tēn dikaiosynēn, toutesti ton Iōannēn, katephilei tēn pherousan tēn eirēnēn. « Autos gar estin, hōs phēsin ho ᾿Apostolos, hē eirēnē hēmōn, ho poiēsas ta amphotera hen. » ] Kai touto saphesteron dia tōn epipheromenōn edēlōse.
"Mercy and truth met; righteousness and peace kissed." The springs of love for humankind supply mercy to those who sin and repent, and they flood those who embrace the truth with the streams of mercy. This is why he said, "Mercy and truth met." For the Jews, and the whole nature of men, offered God the knowledge of the truth, and the one who loves humankind gave mercy in return. So again, when they offered righteousness, he granted them peace, gave reconciliation, and ended the former enmity. And peace ran to righteousness, and mercy to truth. [Consider "Mercy and truth met." For the Merciful One, who carries all things, was carried by the virgin mother; and the righteous John leapt in the womb of Elizabeth. So she who carried righteousness, that is, John, kissed her who carried peace. "For he is," as the apostle says, "our peace, who made both one."] He showed this more clearly through what follows.
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« ᾿Αλήθεια ἐκ τῆς γῆς ἀνέτειλε · › [Καὶ μυριάκις ἐστὶ καθαρὰ ἡ Θεοτόκος· ἀλλ᾽ ὅμως ἐκ τοῦ ᾿Ἀδὰμ, ἐκ τοῦ ᾿Αβραὰμ, ἐκ τοῦ Δαβὶδ, ἐξ αὐτῆς γ' οὖν ἀνέτειλεν ἡ ὄντως ἀλήθεια.] « Καὶ δικαιοσύνη ἐκ τοῦ οὐρανοῦ διέκυψεν. » [Ἡ δικαία ἐπὶ τὸν μονογενῆ Υἱὸν τοῦ Πατρὸς μαρτυρία · ἡ φάσκουσα, • Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ εὐδόκησα. »] Ασπασαμένων γὰρ τὴν ἀλήθειαν τῶν ἀνθρώπων, τούτων δικαίαν ἐποιήσατο πρόνοιαν ὁ τῶν ὅλων Θεὸς, καὶ τὸν διάβολον τῆς τυραννίδος ἐξέβαλεν, καὶ τοῦ θανάτου τὰ κέντρα συνέτριψε. Τοῦτο γὰρ λέγει διὰ τῶν ἑξῆς ·
« ᾿Alētheia ek tēs gēs aneteile ; › [Kai myriakis esti kathara hē Theotokos; all᾽ homōs ek tou ᾿Adam, ek tou ᾿Abraam, ek tou Dabid, ex autēs g' oun aneteilen hē ontōs alētheia.] « Kai dikaiosynē ek tou ouranou diekypsen. » [Hē dikaia epi ton monogenē Huion tou Patros martyria ; hē phaskousa, • Houtos estin ho Huios mou ho agapētos, en hǭ eudokēsa. »] Aspasamenōn gar tēn alētheian tōn anthrōpōn, toutōn dikaian epoiēsato pronoian ho tōn holōn Theos, kai ton diabolon tēs tyrannidos exebalen, kai tou thanatou ta kentra synetripse. Touto gar legei dia tōn hexēs ;
"Truth sprang up from the earth." [And the Theotokos is pure ten thousand times; yet she is from Adam, from Abraham, from David, and from her the true Truth sprang up.] "And righteousness looked down from heaven." [The righteous testimony to the only-begotten Son of the Father, which says, "This is my beloved Son, in whom I am well pleased."] For when men embraced the truth, the God of all took righteous providence for them, cast the devil out of his tyranny, and broke the stings of death. For he says this through what follows.
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« Καὶ γὰρ ὁ Κύριος δώσει χρηστότητα · καὶ ἡ γῆ ἡμῶν δώσει τὸν καρπὸν αὐτῆς.» Τῇ αὐτῇ πάλιν ἐχρήσατο συζυγίᾳ · ἔφη γὰρ, τὸν μὲν Θεὸν οἴκτῳ καὶ φιλανθρωπίᾳ χρήσασθαι, αὐτοὺς δὲ τῷ Θεῷ τὸν προσφυᾶ προσοίσειν καρπόν. Οὐ γὰρ εὐετηρίαν διὰ τούτων ἐδήλωσεν, ἀλλὰ τὴν καρπογονίαν τῆς ἀρετῆς.
« Kai gar ho Kyrios dōsei chrēstotēta ; kai hē gē hēmōn dōsei ton karpon autēs.» Tę̄ autę̄ palin echrēsato syzygią ; ephē gar, ton men Theon oiktǭ kai philanthrōpią chrēsasthai, autous de tǭ Theǭ ton prosphya prosoisein karpon. Ou gar euetērian dia toutōn edēlōsen, alla tēn karpogonian tēs aretēs.
"For indeed the Lord will give goodness, and our land will yield its fruit." Again he used the same pairing; for he said that God would use compassion and love for humankind, and they would offer God the fruit that suits. For by these words he did not show a good harvest, but the fruitfulness of virtue.
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« Δικαιοσύνη ἐνώπιον αὐτοῦ προπορεύσεται.» [Ὁ Ἰωάννης δηλαδή. Περὶ γὰρ τούτου ᾿Αμβακοὺμ ὁ προφήτης φησὶ, «Πρὸ προσώπου αὐτοῦ, λέγων, πορεύσεται λόγος, καὶ ἐξελεύσεται εἰς παιδείαν κατὰ πόδας αὐτοῦ. » Ὁμοίως καὶ Ζαχαρίας πρὸς τὸν ἑαυτοῦ παῖδα · « Καὶ σὺ, παιδίον, προφήτης Ὑψίστου κληθήσῃ· προπορεύσῃ γὰρ πρὸ προσώπου Κυρίου ἑτοιμάζων ὁδοὺς αὐτῷ. » Καλῶς οὖν ἔχει ὁ προφητικὸς νοῦς (περὶ τοῦ Ἰωάννου ἔφη, « Δικαιοσύνη ἐνώπιον αὐτοῦ προπορεύσεται καὶ θήσει εἰς ὁδὸν τὰ διαβήματα αὐτοῦ, ὁ ἀντὶ τοῦ, Κύριος εἶ ὁ ἐνανθρωπήσας Θεὸς Λόγος ) τῶν ἀμφοτέρων τὴν πρόῤῥησιν. Ἰωάννου γάρ ἐστι φωνὴ τὸ « Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν. » » Καὶ ἵνα συνελὼν εἴπω, « Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου.»] « Καὶ θήσει εἰς ὁδὸν τὰ διαβήματα αὐτοῦ. » Τὸ τέλος μάλιστα τοῦ ψαλμοῦ διδάσκει ἡμᾶς σαφῶς, ὡς τὴν κοινὴν πάντων ἀνθρώπων προλέγει σωτηρίαν ἡ προκειμένη προφητεία. Λέγει γὰρ, ὅτι δικαιοσύνῃ χρώμενος ὁ Δεσπότης, οἷόν τις ξεναγὸς τῆς ἡμετέρας ἡγεῖται πορείας, τρίβων τῆς ἀρετῆς τὴν ὁδὸν, καὶ τοῖς οἰκείοις ἴχνεσι δήλην ταύτην ἡμῖν ἐργαζόμενος. Βεβαιοῖ δὲ τὸν λόγον αὐτὸς ὁ Δεσπότης, νῦν μὲν πρὸς τὸν Ἰωάννην, « ῎Αφες ἄρτι· οὕτω γὰρ δεῖ πληρωθῆναι πᾶσαν δικαιοσύνην · · νῦν δὲ πρὸς τοὺς οἰκείους μαθητὰς · · Μάθετε ἀπ᾿ ἐμοῦ, ὅτι πρᾷός εἰμι, καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὐρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. » "Αλλοτε δὲ νίψας αὐτῶν τοὺς πόδας, μεθ᾽ ἕτερα καὶ ταῦτα ἔφη « Ἐγὼ ὁ Κύριος καὶ ὁ διδάσκαλος ἔνιψα ὑμῶν τοὺς πόδας · ὑπόδειγμα γὰρ ἔδωκα ὑμῖν, ἵνα καθὼς ποιῶ, καὶ ὑμεῖς ποιῆτε. » Αὐτὸς τοίνυν πρότερος ὧδευσεν τὴν τῆς δικαιοσύνης ὁδὸν, καὶ μετέβαλε τὰ σκολιὰ εἰς εὐθεῖαν, καὶ τὴν τραχεῖαν εἰς ὁδοὺς λείας, καὶ γέγονεν ἡμῖν ὁδὸς, ᾗ φησὶν αὐτὸς ὁ Δεσπότης • Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια καὶ ἡ ζωή · οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι' ἐμοῦ. ›
« Dikaiosynē enōpion autou proporeusetai.» [Ho Iōannēs dēladē. Peri gar toutou ᾿Ambakoum ho prophētēs phēsi, «Pro prosōpou autou, legōn, poreusetai logos, kai exeleusetai eis paideian kata podas autou. » Homoiōs kai Zacharias pros ton heautou paida ; « Kai sy, paidion, prophētēs Hypsistou klēthēsę̄; proporeusę̄ gar pro prosōpou Kyriou hetoimazōn hodous autǭ. » Kalōs oun echei ho prophētikos nous (peri tou Iōannou ephē, « Dikaiosynē enōpion autou proporeusetai kai thēsei eis hodon ta diabēmata autou, ho anti tou, Kyrios ei ho enanthrōpēsas Theos Logos ) tōn amphoterōn tēn prorrhēsin. Iōannou gar esti phōnē to « Ho opisō mou erchomenos emprosthen mou gegonen, hoti prōtos mou ēn. » » Kai hina synelōn eipō, « Ide ho amnos tou Theou ho airōn tēn hamartian tou kosmou.»] « Kai thēsei eis hodon ta diabēmata autou. » To telos malista tou psalmou didaskei hēmas saphōs, hōs tēn koinēn pantōn anthrōpōn prolegei sōtērian hē prokeimenē prophēteia. Legei gar, hoti dikaiosynę̄ chrōmenos ho Despotēs, hoion tis xenagos tēs hēmeteras hēgeitai poreias, tribōn tēs aretēs tēn hodon, kai tois oikeiois ichnesi dēlēn tautēn hēmin ergazomenos. Bebaioi de ton logon autos ho Despotēs, nyn men pros ton Iōannēn, « ᾿Aphes arti; houtō gar dei plērōthēnai pasan dikaiosynēn ; ; nyn de pros tous oikeious mathētas ; ; Mathete ap᾿ emou, hoti prąos eimi, kai tapeinos tę̄ kardią, kai eurēsete anapausin tais psychais hymōn. » "Allote de nipsas autōn tous podas, meth᾽ hetera kai tauta ephē « Egō ho Kyrios kai ho didaskalos enipsa hymōn tous podas ; hypodeigma gar edōka hymin, hina kathōs poiō, kai hymeis poiēte. » Autos toinyn proteros hōdeusen tēn tēs dikaiosynēs hodon, kai metebale ta skolia eis eutheian, kai tēn tracheian eis hodous leias, kai gegonen hēmin hodos, hę̄ phēsin autos ho Despotēs • Egō eimi hē hodos, kai hē alētheia kai hē zōē ; oudeis erchetai pros ton Patera, ei mē di' emou. ›
"Righteousness will go before him." [That is, John. For about him the prophet Habakkuk says, "Before his face," he says, "a word will go, and it will go out for instruction at his feet." Likewise Zechariah to his own child: "And you, child, will be called a prophet of the Most High; for you will go before the face of the Lord to prepare his ways." So the prophetic mind did well to say about John, "Righteousness will go before him and will set his steps on the way" (that is, "You are Lord, God the Word made man"), the prediction about both. For John's is the saying, "He who comes after me has become before me, because he was before me"; and, to put it briefly, "Behold the Lamb of God who takes away the sin of the world."] "And will set his steps on the way." The end of the psalm especially teaches us clearly that the present prophecy foretells the common salvation of all people. For it says that the Master, using righteousness, leads our journey like a guide, treading the road of virtue and making it plain to us by his own footprints. The Master himself confirms the word, now to John: "Let it be so now; for thus it is fitting to fulfill all righteousness"; now to his own disciples: "Learn from me, for I am meek and lowly in heart, and you will find rest for your souls." At another time, having washed their feet, he said among other things, "I, the Lord and Teacher, have washed your feet; for I have given you an example, that as I do, you also should do." He himself, then, first walked the road of righteousness, made the crooked straight and the rough into smooth roads, and became our way, as the Master himself says: "I am the way and the truth and the life; no one comes to the Father except through me."
Chapter 85
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• Προσευχὴ τῷ Δαβίδ. » Ὁ μὲν μακάριος Δαβίδ, κατὰ τὴν ἐπιγραφήν, προσενήνοχε τὴν προσευχὴν τῷ Δεσπότη Θεῷ, ἐπικουρίας τινὸς ἀπολαῦσαι δεόμενος. Προθεσπίζει δὲ καὶ τὴν τῶν ᾿Ασσυρίων τὴν κατὰ τῆς Ἱερουσαλήμ προσβολὴν, καὶ τοῦ Εζεκίου δὲ τὴν πρὸς τὸν Θεὸν ἐλπίδα. Προαγορεύει δὲ καὶ τῶν ἐθνῶν ἁπάντων τὴν κλῆσιν, καὶ σωτηρίαν « Κλίνον, Κύριε, τὸ οὖς σου, καὶ ἐπάκουσόν μου, ὅτι πτωχὸς καὶ πένης εἰμὶ ἐγώ. » Ταπεινοῦ φρονήματος τῆς προσευχῆς τὸ προοίμιον. Τῆς γὰρ δικαιοσύνης ἄμφω κεκτημένοι τὸν πλοῦτον, καὶ ὁ θεσπέσιος Δαβίδ, καὶ ὁ θαυμάσιος Εζεκίας, τοῦτον μὲν οὐχ ἑώρων, εἰς δὲ τὴν τῆς φύσεως πενίαν ἀπέβλεπον, καὶ τὸν Θεὸν ἠντιβόλουν οἰκτεῖραι ταύτην πτωχείᾳ συνεζευγμένην. Τὸ δὲ, « Κλίνον, Κύριε, τὸ οὖς σου, » ἐκ μεταφορᾶς τέθεικεν ἀῤῥώστου τινὸς ὑπ' ἀσθενείας γεγωνότερον οὐ δυναμένου λαλεῖν, καὶ τὸν ἰατρὸν προσκλίνειν τῷ στόματι τὴν ἀκοὴν ἀναγκάζοντος.
• Proseuchē tǭ Dabid. » Ho men makarios Dabid, kata tēn epigraphēn, prosenēnoche tēn proseuchēn tǭ Despotē Theǭ, epikourias tinos apolausai deomenos. Prothespizei de kai tēn tōn ᾿Assyriōn tēn kata tēs Hierousalēm prosbolēn, kai tou Ezekiou de tēn pros ton Theon elpida. Proagoreuei de kai tōn ethnōn hapantōn tēn klēsin, kai sōtērian « Klinon, Kyrie, to ous sou, kai epakouson mou, hoti ptōchos kai penēs eimi egō. » Tapeinou phronēmatos tēs proseuchēs to prooimion. Tēs gar dikaiosynēs amphō kektēmenoi ton plouton, kai ho thespesios Dabid, kai ho thaumasios Ezekias, touton men ouch heōrōn, eis de tēn tēs physeōs penian apeblepon, kai ton Theon ēntiboloun oikteirai tautēn ptōcheią synezeugmenēn. To de, « Klinon, Kyrie, to ous sou, » ek metaphoras tetheiken arrhōstou tinos hyp' astheneias gegōnoteron ou dynamenou lalein, kai ton iatron prosklinein tǭ stomati tēn akoēn anankazontos.
"A prayer of David." According to the title, the blessed David offered the prayer to God the Master, asking to enjoy some help. It also foretells the Assyrians' attack on Jerusalem and Hezekiah's hope in God, and it foretells the calling and salvation of all the nations. "Incline your ear, Lord, and hear me, for I am poor and needy." The opening of the prayer is of a humble mind. For though both the inspired David and the wonderful Hezekiah possessed the wealth of righteousness, they did not look at it, but at the poverty of their nature, and begged God to pity it, yoked as it was with poverty. He put "Incline your ear, Lord" as a figure taken from a sick man who from weakness cannot speak loudly and makes the doctor bend his ear to his mouth.
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« Φύλαξον τὴν ψυχήν μου, ὅτι ὅσιός εἰμι. » Οὐκ ἐναντία ὁ Προφήτης ἐφθέγξατο, πτωχὸν ὁμοῦ καὶ ὅσιον ὀνομάσας · ἀλλ᾽ ἐπειδὴ καὶ οὗτος κἀκεῖνος πολεμίους εἶχον ἀδίκους καὶ παρανόμους, οὐδὲν μὲν παρ᾿ αὐτῶν ἠδικημένους, ἀδίκου δὲ σφαγῆς ἐφιεμένους. Ὅσιον δὲ καὶ ἑαυτὸν καὶ τὸν Ἐζεκίαν ὠνόμασεν, οὐδεμίαν αἰτίαν δεδωκότας τοῖς πολεμίοις. Ὁ δὲ λέγει τοιοῦτόν ἐστι· Πτωχός εἰμι καὶ πένης κατ᾿ ἐμαυτὸν κρινόμενος, καὶ οὐδεμίαν ἀρετῆς ἔχω περιουσίαν · τοῖς μέντοι πολεμίοις παραβαλλόμενος, ὅσιος ἀποφανθήσομαι. Οἱ μὲν γὰρ δυσσεβεῖς καὶ παράνομοι· ἐγὼ δὲ τὴν σὴν ἐπίγνωσιν ἔχω· καὶ οἱ μὲν ἀδίκως ἐπίασιν· ἐγὼ δὲ τὴν ἄδικον προσδέχομαι προσβολήν. [ Ταῦτα δ᾽ ἂν εἴποι καὶ μέχρι τοῦ παρόντος καὶ παντὸς βίου ὁ παρὰ τὸ δοκοῦν αὐτῷ τῷ δικαίῳ πολεμούμενος ὑπὸ τῶν ἀδικεῖν ἐθελόντων. Καλῶς οὖν ἔχων διὰ τῶν ἑξῆς ἔφησε·] « Σῶσον τὸν δοῦλόν σου, ὁ Θεός μου, τὸν ἐλπίζοντα ἐπὶ σέ. · Ἐγὼ ἤλπισά σοι, Δέσποτα, σῶσον · δὸς τῇ ἐλπίδι τῆς σωτηρίας ἀντίδοσιν.
« Phylaxon tēn psychēn mou, hoti hosios eimi. » Ouk enantia ho Prophētēs ephthenxato, ptōchon homou kai hosion onomasas ; all᾽ epeidē kai houtos kakeinos polemious eichon adikous kai paranomous, ouden men par᾿ autōn ēdikēmenous, adikou de sphagēs ephiemenous. Hosion de kai heauton kai ton Ezekian ōnomasen, oudemian aitian dedōkotas tois polemiois. Ho de legei toiouton esti; Ptōchos eimi kai penēs kat᾿ emauton krinomenos, kai oudemian aretēs echō periousian ; tois mentoi polemiois paraballomenos, hosios apophanthēsomai. Hoi men gar dyssebeis kai paranomoi; egō de tēn sēn epignōsin echō; kai hoi men adikōs epiasin; egō de tēn adikon prosdechomai prosbolēn. [ Tauta d᾽ an eipoi kai mechri tou parontos kai pantos biou ho para to dokoun autǭ tǭ dikaiǭ polemoumenos hypo tōn adikein ethelontōn. Kalōs oun echōn dia tōn hexēs ephēse;] « Sōson ton doulon sou, ho Theos mou, ton elpizonta epi se. ; Egō ēlpisa soi, Despota, sōson ; dos tę̄ elpidi tēs sōtērias antidosin.
"Guard my soul, for I am holy." The prophet did not speak contradictorily in naming himself poor and holy at once. Both this man and that one had unjust and lawless enemies who had suffered no wrong from them but longed for an unjust slaughter. He named both himself and Hezekiah holy as having given the enemies no cause. What he means is this: "Judged by myself I am poor and needy and have no abundance of virtue; but compared with the enemies I shall be shown holy. For they are impious and lawless, while I have the knowledge of you; they attack unjustly, while I receive the unjust attack." [Anyone too, down to the present and through all of life, who is warred on by those who wish to do wrong, contrary to what seems right to the just man himself, could say this. So he did well to say through what follows:] "Save your servant, my God, who hopes in you." "I have hoped in you, Master; save me; give a reward of salvation to my hope."
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«Ἐλέησόν με, Κύριε, ὅτι πρός σε κεκράξομαι ὅλην τὴν ἡμέραν., Τὴν σὴν μοι, Δέσποτα, φιλανθρωπίαν παράσχου· διηνεκῶς γὰρ τὸν σὸν ἔλεον ἐπαγγέλλω . Τὸ γὰρ ὅλην τὴν ἡμέραν ὁ Σύμμαχος καθ' ἑκάστην ἡμέραν εἴρηκεν.
«Eleēson me, Kyrie, hoti pros se kekraxomai holēn tēn hēmeran., Tēn sēn moi, Despota, philanthrōpian paraschou; diēnekōs gar ton son eleon epangellō . To gar holēn tēn hēmeran ho Symmachos kath' hekastēn hēmeran eirēken.
"Have mercy on me, Lord, for I will cry to you all the day." "Grant me your love for humankind, Master; for I continually appeal to your mercy." For "all the day" Symmachus said "every day."
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« Εὔφρανον τὴν ψυχὴν τοῦ δούλου σου · [Καὶ τίνος ἕνεκεν λέγει.] « Ὅτι πρὸς σὲ ἦρα τὴν ψυχήν μου. Λῦσον τὴν ἀθυμίαν τῷ τὴν σὴν δουλείαν ἀσπαζομένῳ, καὶ παράσχου θυμηδίαν ψυχῇ πρός σε νευούσῃ [καὶ τὸν σὸν ἔλεον προσμενούσῃ].
« Euphranon tēn psychēn tou doulou sou ; [Kai tinos heneken legei.] « Hoti pros se ēra tēn psychēn mou. Lyson tēn athymian tǭ tēn sēn douleian aspazomenǭ, kai paraschou thymēdian psychę̄ pros se neuousę̄ [kai ton son eleon prosmenousę̄].
"Gladden the soul of your servant." [And for what reason he says it:] "For to you I lifted up my soul." "End the despondency of one who embraces your service, and give gladness to a soul inclined toward you [and waiting for your mercy]."
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«Ὅτι σὺ, Κύριε, χρηστὸς, καὶ ἐπιεικὴς, καὶ πολυέλεος πᾶσι τοῖς ἐπικαλουμένοις σε. • Πέφυκας ἀγαθὸς, καὶ φιλάνθρωπος, καὶ χορηγεῖς τοῖς δεομένοις τὰς τοῦ ἐλέου πηγάς. Τὸ δὲ ἐπιεικὴς ᾿Ακύλας καὶ Θεοδοτίων ἱλαστὴς εἰρήκασι. Καὶ ἡ ἐπιείκεια τοίνυν τὴν μακροθυμίαν αἰνίττεται.
«Hoti sy, Kyrie, chrēstos, kai epieikēs, kai polyeleos pasi tois epikaloumenois se. • Pephykas agathos, kai philanthrōpos, kai chorēgeis tois deomenois tas tou eleou pēgas. To de epieikēs ᾿Akylas kai Theodotiōn hilastēs eirēkasi. Kai hē epieikeia toinyn tēn makrothymian ainittetai.
"For you, Lord, are kind and gentle, and abundant in mercy to all who call upon you." "You are by nature good and loving to mankind, and you supply the springs of mercy to those who ask." For "gentle" Aquila and Theodotion said "propitiating"; and gentleness hints at long-suffering.
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« Ενώτισαι ὁ Θεὸς τὴν προσευχήν μου· καὶ πρόσχες τῇ φωνῇ τῆς δεήσεώς μου.» Τοσαύτῃ τε τοίνυν ἀγαθότητι χρώμενος, εὐμενῶς μου δέξαι τὴν δέησιν. [ Ὁμοῦ δὲ καὶ τὸν καιρὸν ἐσήμανε διὰ τῶν ἑξῆς, ἐν ᾧ ἠντιβόλει τὴν ἱκετείαν δεκτὴν γενέσθαι].
« Enōtisai ho Theos tēn proseuchēn mou; kai prosches tę̄ phōnę̄ tēs deēseōs mou.» Tosautę̄ te toinyn agathotēti chrōmenos, eumenōs mou dexai tēn deēsin. [ Homou de kai ton kairon esēmane dia tōn hexēs, en hǭ ēntibolei tēn hiketeian dektēn genesthai].
"Give ear, O God, to my prayer, and attend to the voice of my petition." "Using such goodness, then, receive my petition kindly." [At the same time he indicated through what follows the time in which he begged the supplication to be accepted.]
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«Ἐν ἡμέρᾳ θλίψεώς μου ἐκέκραξα πρὸς σὲ, ὅτι ἐπήκουσάς μου. » Πεῖραν ἔχων τῆς σῆς ἡμερότητος, προσφέρω τὴν ἱκετείαν· καὶ ἤδη γὰρ ἀντιβολήσαντί μοι τὴν αἴτησιν ἔδωκας.
«En hēmerą thlipseōs mou ekekraxa pros se, hoti epēkousas mou. » Peiran echōn tēs sēs hēmerotētos, prospherō tēn hiketeian; kai ēdē gar antibolēsanti moi tēn aitēsin edōkas.
"In the day of my affliction I cried to you, for you heard me." "Having experience of your gentleness, I offer the supplication; for already, when I begged, you granted the request."
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« Οὐκ ἔστιν ὅμοιός σοι ἐν θεοῖς, Κύριε, καὶ οὐκ ἔστι κατὰ τὰ ἔργα σου.» Ἐπειδὴ Ῥαψάκης ὁ δυσσεβὴς τοῖς ἀλαζονικοῖς ἐκείνοις ἐχρήσατο λόγοις· «Μὴ ἡδυνήθησαν οἱ θεοὶ τῶν ἐθνῶν ἕκαστος ῥύσασθαι τὴν ἑαυτοῦ χώραν ἐκ χειρός μου, ὅτι ῥύσεται Κύριος τὴν Ἱερουσαλήμ ἐκ χειρός μου;» διδάσκει τοίνυν Ἐζεκίαν ἡ προφητεία βοᾷν • Οὐκ ἔστιν ὅμοιός σοι ἐν θεοῖς, Κύριε, καὶ οὐκ ἔστι κατὰ τὰ ἔργα σου.» Ἐκεῖνοι μὲν γὰρ πράγματος ἔρημον ἔχουσιν ὄνομα, καὶ τοῦτο συλήσαντες ἔλαβον· σὺ δὲ συμβαίνουσαν ἔχεις προσηγορίαν τῷ πράγματι. Μάλα γάρ προσφυῶς τὰ ἔργα τῇ θείᾳ προσηγορίᾳ συνέζευξεν · · Οὐκ ἔστιν ὅμοιός σοι ἐν θεοῖς, Κύριε, καὶ οὐκ ἔστι κατὰ τὰ ἔργα σου. » Οἱ μὲν γὰρ ἄψυχοι παντελῶς εἰσιν, οὐδὲ σφίσιν αὐτοῖς ἐπαμῦναι δυνάμενοι· ἡ δὲ σὴ μεγαλοπρέπεια τὰς τῶν ἀνθρώπων γλώττας νικᾷ.
« Ouk estin homoios soi en theois, Kyrie, kai ouk esti kata ta erga sou.» Epeidē Rhapsakēs ho dyssebēs tois alazonikois ekeinois echrēsato logois; «Mē hēdynēthēsan hoi theoi tōn ethnōn hekastos rhysasthai tēn heautou chōran ek cheiros mou, hoti rhysetai Kyrios tēn Hierousalēm ek cheiros mou?» didaskei toinyn Ezekian hē prophēteia boąn • Ouk estin homoios soi en theois, Kyrie, kai ouk esti kata ta erga sou.» Ekeinoi men gar pragmatos erēmon echousin onoma, kai touto sylēsantes elabon; sy de symbainousan echeis prosēgorian tǭ pragmati. Mala gar prosphyōs ta erga tę̄ theią prosēgorią synezeuxen ; ; Ouk estin homoios soi en theois, Kyrie, kai ouk esti kata ta erga sou. » Hoi men gar apsychoi pantelōs eisin, oude sphisin autois epamynai dynamenoi; hē de sē megaloprepeia tas tōn anthrōpōn glōttas niką.
"There is none like you among the gods, Lord, and there are no works like yours." Since the impious Rabshakeh used those boastful words, "Did the gods of the nations each rescue his own land from my hand, that the Lord should rescue Jerusalem from my hand?", the prophecy teaches Hezekiah to cry, "There is none like you among the gods, Lord, and there are no works like yours." "For they have a name empty of reality, and that they took by theft; but you have a title that agrees with the reality." He very fittingly joined the works to the divine title: "There is none like you among the gods, Lord, and there are no works like yours." "For they are wholly lifeless and cannot even defend themselves; but your majesty surpasses the tongues of men."
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« Πάντα τὰ ἔθνη ὅσα ἐποίησας ἥξουσι, καὶ προσκυνήσουσιν ἐνώπιόν σου, Κύριε. › Τοῦτο δὲ ἐπὶ μὲν τοῦ μακαρίου Δαβὶδ οὐδαμῶς γεγενῆσθαι μεμαθήκαμεν· ἐπὶ δὲ τοῦ Ἐζεκίου εἰκός τινας τὴν τῶν Ασσυρίων καταπλαγέντας ἀναίρεσιν τῷ Θεῷ προσδραμεῖν. Τὴν δὲ τῆς προφητείας ἀλήθειαν ἔδειξεν ὁ μετὰ τὴν ἐνανθρώπησιν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν καιρός· μετὰ γὰρ τὸ σωτήριον πάθος ἀπεστάλη μὲν εἰς πᾶσαν τὴν οἰκουμένην ὁ θεῖος τῶν ἀποστόλων χορός. Ἔφη γὰρ πρὸς αὐτοὺς ὁ Δεσπότης « Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη. · Ἐμαθήτευσαν δὲ ὡς προσετάχθησαν καὶ τὸ τῆς ἀγνοίας ἀποσκεδάσαντες νέφος, ἰδεῖν παρεσκεύασαν [· τοὺς πιστεύοντας] τῆς δικαιοσύνης τὸν Ἥλιον, καὶ τὸν σεσωκότα προσκυνῆσαι Θεόν. Τοῦτο καὶ τὰ ἐπιφερόμενα διδάσκει. • Καὶ δοξάσουσι τὸ ὄνομά σου. Ὅτι μέγας εἶ σύ· καὶ ποιῶν θαυμάσια, σὺ ὁ Θεὸς μόνος. » Προσοίσουσι δέ σοι τὸν ὕμνον, σὲ μόνον μεμαθηκότες εἶναι Θεόν· ἡ γὰρ τῶν σῶν θαυμάτων μεγαλουργία ταύτην αὐτοῖς παρέξει τὴν γνῶσιν. [Καὶ ὄρα πῶς σαφέστερον αὐτὸ διὰ τῶν ἑξῆς ἔθηκεν ἐν τῷ εἰπεῖν· ]
« Panta ta ethnē hosa epoiēsas hēxousi, kai proskynēsousin enōpion sou, Kyrie. › Touto de epi men tou makariou Dabid oudamōs gegenēsthai memathēkamen; epi de tou Ezekiou eikos tinas tēn tōn Assyriōn kataplagentas anairesin tǭ Theǭ prosdramein. Tēn de tēs prophēteias alētheian edeixen ho meta tēn enanthrōpēsin tou Theou kai Sōtēros hēmōn kairos; meta gar to sōtērion pathos apestalē men eis pasan tēn oikoumenēn ho theios tōn apostolōn choros. Ephē gar pros autous ho Despotēs « Poreuthentes mathēteusate panta ta ethnē. ; Emathēteusan de hōs prosetachthēsan kai to tēs agnoias aposkedasantes nephos, idein pareskeuasan [; tous pisteuontas] tēs dikaiosynēs ton Hēlion, kai ton sesōkota proskynēsai Theon. Touto kai ta epipheromena didaskei. • Kai doxasousi to onoma sou. Hoti megas ei sy; kai poiōn thaumasia, sy ho Theos monos. » Prosoisousi de soi ton hymnon, se monon memathēkotes einai Theon; hē gar tōn sōn thaumatōn megalourgia tautēn autois parexei tēn gnōsin. [Kai ora pōs saphesteron auto dia tōn hexēs ethēken en tǭ eipein; ]
"All the nations that you made will come and worship before you, Lord." We have learned that this in no way happened under the blessed David; under Hezekiah it is likely that some, struck by the slaughter of the Assyrians, ran to God. But the time after the incarnation of our God and Savior showed the truth of the prophecy. For after the saving passion the divine chorus of the apostles was sent into the whole world; for the Master said to them, "Go and make disciples of all the nations." They made disciples as they were commanded, and scattering the cloud of ignorance, they made [believers] see the Sun of righteousness and worship the God who saved them. What follows teaches this too: "And they will glorify your name. For you are great and do wonders; you alone are God." "They will offer you the hymn, having learned that you alone are God; for the greatness of your miracles will give them this knowledge." [And see how he set this more clearly through what follows, saying:]
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« Οδήγησόν με, Κύριε, ἐν τῇ ὁδῷ σου· καὶ πορεύσομαι ἐν τῇ ἀληθείᾳ σου. » Προθεσπίσας τοῖς ἔθνεσι τὴν ἐσομένην τῆς πλάνης ἀπαλλαγὴν, ἱκετεύει καὶ αὐτὸς ταύτης ἀπολαῦσαι τῆς ποδηγίας, καὶ ἐν τῇ τῆς ἀληθείας ὁδῷ τὴν πορείαν ποιήσασθαι. [Καὶ ὅρα τί φησι διὰ τῶν ἑξῆς. ] « Εὐφρανθήτω ἡ καρδία μου, τοῦ φοβεῖσθαι τὸ ὄνομά σου. » Ὁ τὴν περὶ Θεὸν εὐλάβειαν κεκτημένος τὴν ἔννομον ἀσπάζεται πολιτείαν· μήτηρ δὲ εὐφροσύνης ἡ τοιαύτη ζωή. Εἰκότως τοίνυν ὁ Προφήτης τῷ φόβῳ τῷ θείῳ τὴν οἰκείαν εὐφρανθῆναι καρδίαν ἱκέτευσεν. Οὕτω γὰρ καὶ ἀλλαχοῦ φησιν • Εὐφρανθήτω καρδία ζητούντων τὸν Κύριον. » Καὶ πάλιν· « Ἐμνήσθην τοῦ Θεοῦ, καὶ ηὐφράνθην. »
« Odēgēson me, Kyrie, en tę̄ hodǭ sou; kai poreusomai en tę̄ alētheią sou. » Prothespisas tois ethnesi tēn esomenēn tēs planēs apallagēn, hiketeuei kai autos tautēs apolausai tēs podēgias, kai en tę̄ tēs alētheias hodǭ tēn poreian poiēsasthai. [Kai hora ti phēsi dia tōn hexēs. ] « Euphranthētō hē kardia mou, tou phobeisthai to onoma sou. » Ho tēn peri Theon eulabeian kektēmenos tēn ennomon aspazetai politeian; mētēr de euphrosynēs hē toiautē zōē. Eikotōs toinyn ho Prophētēs tǭ phobǭ tǭ theiǭ tēn oikeian euphranthēnai kardian hiketeusen. Houtō gar kai allachou phēsin • Euphranthētō kardia zētountōn ton Kyrion. » Kai palin; « Emnēsthēn tou Theou, kai ēuphranthēn. »
"Guide me, Lord, in your way, and I will walk in your truth." Having foretold to the nations the coming release from error, he begs to enjoy this guidance himself and to make his journey on the road of truth. [And see what he says through what follows.] "Let my heart be glad to fear your name." The one who possesses reverence toward God embraces the lawful way of life; and such a life is the mother of gladness. So the prophet rightly begged that his own heart be gladdened by the fear of God. So too he says elsewhere, "Let the heart of those who seek the Lord be glad," and again, "I remembered God and was glad."
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· Ἐξομολογήσομαί σοι, Κύριε, ὁ Θεός μου ἐν ὅλῃ καρδίᾳ μου, καὶ δοξάσω τὸ ὄνομά σου εἰς τὸν αἰῶνα. Ὅτι τὸ ἔλεός σου μέγα ἐπ᾿ ἐμέ. Οἶδα, φησὶν, ὡς παρέξεις τὴν αἴτησιν, καὶ λύσεις τὰ σκυθρωπά, καὶ παρασκευάσεις με τὴν χαριστήριον ὑμνῳδίαν ὑπὲρ τῆς εἰς ἐμὲ γεγενημένης φιλανθρωπίας προσενεγκεῖν. « Καὶ ἐῤῥύσω τὴν ψυχήν μου ἐξ ᾄδου κατωτάτου.» Τὸ μέγεθος τῶν κινδύνων διὰ τούτων ἐδήλωσε· καὶ γὰρ ὁ θεῖος Δαβὶδ τοιούτους πολλάκις ὑπέμεινε, καὶ ὑπὸ τοῦ Σαούλ πολεμούμενος, καὶ ὑπὸ τοῦ ᾿Αβεσαλώμ διωκόμενος. Καὶ τῶν ᾿Ασσυρίων δὲ ἡ προσβολὴ προῦπτος ἦν ὅλεθρος. Οὗ δὴ χάριν θάνατον ἔσχατον, καὶ ἅδην κατώτατον, τοὺς τοιούτους κινδύνους ὠνόμασεν. ᾿Αλλ᾿ ὅτι καὶ ὁ τοῦ παντὸς δημιουργός, τουτέστιν ὁ Θεὸς Λόγος σαρκωθεὶς ἐκ Παρθένου καὶ σταυρὸν καὶ θάνατον ἑλόμενος εἰς τὰ κατώτερα μέρη τῆς γῆς κατέβη, ἵνα τοὺς ἀπ' αἰώνων κρατηθέντας ὑπὸ τῆς φθορᾶς μὴ μόνον ἐγείρῃ, ἀλλὰ καὶ τῆς ἀθανασίας ἐμπλήσῃ. Εἶτά φησι·
; Exomologēsomai soi, Kyrie, ho Theos mou en holę̄ kardią mou, kai doxasō to onoma sou eis ton aiōna. Hoti to eleos sou mega ep᾿ eme. Oida, phēsin, hōs parexeis tēn aitēsin, kai lyseis ta skythrōpa, kai paraskeuaseis me tēn charistērion hymnǭdian hyper tēs eis eme gegenēmenēs philanthrōpias prosenenkein. « Kai errhysō tēn psychēn mou ex ądou katōtatou.» To megethos tōn kindynōn dia toutōn edēlōse; kai gar ho theios Dabid toioutous pollakis hypemeine, kai hypo tou Saoul polemoumenos, kai hypo tou ᾿Abesalōm diōkomenos. Kai tōn ᾿Assyriōn de hē prosbolē prouptos ēn holethros. Hou dē charin thanaton eschaton, kai hadēn katōtaton, tous toioutous kindynous ōnomasen. ᾿All᾿ hoti kai ho tou pantos dēmiourgos, toutestin ho Theos Logos sarkōtheis ek Parthenou kai stauron kai thanaton helomenos eis ta katōtera merē tēs gēs katebē, hina tous ap' aiōnōn kratēthentas hypo tēs phthoras mē monon egeirę̄, alla kai tēs athanasias emplēsę̄. Eita phēsi;
"I will confess you, Lord my God, with my whole heart, and I will glorify your name forever. For your mercy is great toward me." "I know," he says, "that you will grant the request, end the gloomy things, and enable me to offer the hymn of thanksgiving for the love for humankind shown me." "And you rescued my soul from the lowest Hades." By these words he showed the greatness of the dangers. For the divine David often endured such, both warred on by Saul and pursued by Absalom; and the attack of the Assyrians was manifest destruction. For this reason he named such dangers extreme death and lowest Hades. But [it also means] that the Creator of all, that is, God the Word, made flesh of the Virgin and choosing cross and death, descended into the lower parts of the earth, in order not only to raise those held by corruption from of old, but also to fill them with immortality. Then he says:
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«Ὁ Θεὸς, παράνομοι ἐπανέστησαν ἐπ᾿ ἐμέ καὶ συναγωγή κραταιῶν ἐζήτησαν τὴν ψυχήν μου. » Καὶ οἱ τοῦ Δαβὶδ πολέμιοι παρανομίᾳ συνέζων, καὶ οἱ ᾿Ασσύριοι δυσσεβείας ἦσαν καὶ πονηρίας ἐργάται. [Τοὺς γὰρ ἀμφοτέρους συνάψας συναγωγὴν κραταιὰν πρὸς τὴν τότε κρατοῦσαν κατάστασιν ὠνόμασεν.] Καὶ οὗτοι μέντοι κἀκεῖνοι δύναμιν εἶχον τῇ πονηρᾷ γνώμῃ συμπράττουσαν διπλοῦν δὲ ἐντεῦθεν τοῖς ἀδικουμένοις τὸ δέος ἐφύετο. Διὸ πρὸς τὸν Θεὸν καταφεύγουσι, καὶ τὴν ἐκεῖθεν αἰτοῦσιν ἐπικουρίαν. « Καὶ οὐ προέθεντό σε ἐνώπιον αὐτῶν. » Τὴν σὴν πρόνοιαν οὐκ ἔλαβον εἰς διάνοιαν.
«Ho Theos, paranomoi epanestēsan ep᾿ eme kai synagōgē krataiōn ezētēsan tēn psychēn mou. » Kai hoi tou Dabid polemioi paranomią synezōn, kai hoi ᾿Assyrioi dyssebeias ēsan kai ponērias ergatai. [Tous gar amphoterous synapsas synagōgēn krataian pros tēn tote kratousan katastasin ōnomasen.] Kai houtoi mentoi kakeinoi dynamin eichon tę̄ ponērą gnōmę̄ symprattousan diploun de enteuthen tois adikoumenois to deos ephyeto. Dio pros ton Theon katapheugousi, kai tēn ekeithen aitousin epikourian. « Kai ou proethento se enōpion autōn. » Tēn sēn pronoian ouk elabon eis dianoian.
"O God, lawless men have risen against me, and an assembly of the mighty has sought my soul." Both David's enemies lived in lawlessness, and the Assyrians were workers of impiety and wickedness. [For joining both, he named them a mighty assembly with respect to the condition prevailing then.] Both these and those had power cooperating with their evil mind; and from this a double fear grew in the wronged. So they flee to God and ask help from there. "And they did not set you before them." "They did not take your providence into account."
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« Καὶ σὺ, Κύριε, ὁ Θεός μου οἰκτίρμων καὶ ἐλεήμων, μακρόθυμος, καὶ πολυέλεος, καὶ ἀληθινός. Ἐπίβλεψον ἐπ᾿ ἐμὲ καὶ ἐλέησόν με. Ἐπειδὴ φιλανθρωπίας ὑπάρχεις πηγὴ, καὶ οἴκτου, καὶ ἐλέους προχέεις τὰ νάματα, πρόσεστι δέ σοι καὶ ἀλήθεια, καὶ κρίνεις τοὺς πονηρίᾳ συζῶντας· τῶν τῆς ἀγαθότητος μετάδος ψεκάδων, καὶ κρείττονα δεῖξον τῶν πολεμούντων. « Δὸς τὸ κράτος σου τῷ παιδί σου · καὶ σῶσον τὸν υἱὸν τῆς παιδίσκης σου. » Δοῦλός τε γάρ εἰμι σὸς, καὶ σῆς θεραπαίνης υἱός· ἀντὶ τοῦ, ἄνωθεν καὶ ἐκ προγόνων ὑπὸ τὴν σὴν δεσποτείαν τελῶ· διόπερ ὡς δοῦλος παρὰ Δεσπότου τὴν σωτηρίαν αἰτῶ.
« Kai sy, Kyrie, ho Theos mou oiktirmōn kai eleēmōn, makrothymos, kai polyeleos, kai alēthinos. Epiblepson ep᾿ eme kai eleēson me. Epeidē philanthrōpias hyparcheis pēgē, kai oiktou, kai eleous procheeis ta namata, prosesti de soi kai alētheia, kai krineis tous ponērią syzōntas; tōn tēs agathotētos metados psekadōn, kai kreittona deixon tōn polemountōn. « Dos to kratos sou tǭ paidi sou ; kai sōson ton huion tēs paidiskēs sou. » Doulos te gar eimi sos, kai sēs therapainēs huios; anti tou, anōthen kai ek progonōn hypo tēn sēn despoteian telō; dioper hōs doulos para Despotou tēn sōtērian aitō.
"And you, Lord my God, are compassionate and merciful, long-suffering, abundant in mercy, and true. Look upon me and have mercy on me." "Since you are the spring of love for humankind and pour out streams of pity and mercy, and you also have truth and judge those who live with wickedness, give me a share of the drops of your goodness and show me stronger than those who war on me." "Give your strength to your servant, and save the son of your handmaid." "For I am your servant and the son of your maidservant; that is, from of old and from my forefathers I am under your lordship. So as a servant I ask salvation from the Master."
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« Ποίησον μετ' ἐμοῦ σημεῖον εἰς ἀγαθόν. » Τῶν σημείων τὰ μὲν ἐστι τιμωρίας, ὡς ἐπὶ τῶν Αἰγυπτίων· τὰ δὲ σωτηρίας, ὡς ἐπὶ τῶν Ἑβραίων. Διάτοι τοῦτο καὶ ὁ προφήτης τῷ διορισμῷ προσεχρήσατο, καὶ οὐχ ἁπλῶς σημεῖον, ἀλλ᾿ ἀγαθὸν σημεῖον ἐξήτησεν· ἀντὶ τοῦ, Ποίησον σημεῖον ἐμοὶ φέρον τὴν σωτηρίαν, καὶ τῇ θαυματουργίᾳ ἐμοὶ πραγματευόμενον τῶν ἀγαθῶν τὴν φοράν. [ Λέγει καὶ τίνος ἕνεκεν ἀντιβολεῖ δοθήσεσθαι αὐτῷ τὸ σημεῖον τοῦτο.] « Καὶ ἰδέτωσαν οἱ μισοῦντές με, καὶ αἰσχυνθήτωσαν. ὅτι σὺ, Κύριε, ἐβοήθησάς μοι, καὶ παρεκάλεσάς με. Τὴν γὰρ εἰς ἐμὲ πρόνοιαν οἱ δυσμενεῖς θεώμενοι, αἰσχύνης ἀναπλησθήσονται, καὶ ἐπονείδιστοι παρὰ πᾶσι γενήσονται. [ Κυρίως δὲ σημεῖον ἀγαθὸν τοῖς ἔθνεσιν ὁ ἐκ Θεοῦ Θεὸς τὸν σταυρὸν ἐχαρίσατο, δι' οὗ τὸν κοινὸν ἐχθρὸν ἐτροπώσατο καὶ τρόπαιον κατὰ δαιμόνων καὶ παθῶν ἔπηξεν. ᾿Αμήν.]
« Poiēson met' emou sēmeion eis agathon. » Tōn sēmeiōn ta men esti timōrias, hōs epi tōn Aigyptiōn; ta de sōtērias, hōs epi tōn Hebraiōn. Diatoi touto kai ho prophētēs tǭ diorismǭ prosechrēsato, kai ouch haplōs sēmeion, all᾿ agathon sēmeion exētēsen; anti tou, Poiēson sēmeion emoi pheron tēn sōtērian, kai tę̄ thaumatourgią emoi pragmateuomenon tōn agathōn tēn phoran. [ Legei kai tinos heneken antibolei dothēsesthai autǭ to sēmeion touto.] « Kai idetōsan hoi misountes me, kai aischynthētōsan. hoti sy, Kyrie, eboēthēsas moi, kai parekalesas me. Tēn gar eis eme pronoian hoi dysmeneis theōmenoi, aischynēs anaplēsthēsontai, kai eponeidistoi para pasi genēsontai. [ Kyriōs de sēmeion agathon tois ethnesin ho ek Theou Theos ton stauron echarisato, di' hou ton koinon echthron etropōsato kai tropaion kata daimonōn kai pathōn epēxen. ᾿Amēn.]
"Work a sign with me for good." Of signs, some are of punishment, as with the Egyptians; others of salvation, as with the Hebrews. For this reason the prophet used a distinction and asked not simply for a sign but for a good sign; that is, "Work for me a sign that brings salvation, and by a miracle procure for me an abundance of good things." [He says too for what reason he begs that this sign be given him:] "And let those who hate me see and be ashamed, for you, Lord, helped me and comforted me." "For when the enemies see your providence toward me, they will be filled with shame and become a reproach to all." [But properly God from God granted the cross to the nations as a good sign, by which he routed the common enemy and set up a trophy over demons and passions. Amen.]
Chapter 86
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« Τοῖς υἱοῖς Κορὲ, Ψαλμὸς ᾠδῆς. » Τῶν ἐθνῶν καὶ οὗτος ὁ ψαλμὸς προαγορεύει τὴν σωτηρίαν, καὶ τὴν εὐσεβῆ πολιτείαν προλέγει, ἣν ὁ Δεσπότης Χριστὸς ἐνανθρωπήσας ἐδίδαξεν. « Οἱ θεμέλιοι αὐτοῦ ἐν τοῖς ὅρεσι τοῖς ἁγίοις. » Θεμέλια τῆς εὐσεβείας, τὰ θεῖα παιδεύματα· Ὄρη δὲ ἄγια, ἐφ᾽ ὧν ταῦτα πέπηγε τὰ θεμέλια, οἱ τοῦ Σωτῆρος ἡμῶν ἀπόστολοι. Περὶ τούτων γὰρ ὁ μακάριος ἔφη Παῦλος· « Ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Ἰησοῦ Χριστοῦ. » Καὶ πάλιν • Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης, οἱ δοκοῦντες στύλοι εἶναι. » Καὶ ὁ Κύριος τῷ Πέτρῳ, μετὰ τὴν ἀληθῆ καὶ θείαν ἐκείνην ὁμολογίαν· « Σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν, καὶ πύλαι ᾄδου οὐ κατισχύσουσιν αὐτῆς. » Καὶ αὖθις· « Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου · οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη.» Ἐπὶ τούτων τῶν ἁγίων ὀρῶν ὁ Δεσπότης Χριστὸς κατέπηξε τὰ τῆς εὐσεβείας θεμέλια .
« Tois huiois Kore, Psalmos ǭdēs. » Tōn ethnōn kai houtos ho psalmos proagoreuei tēn sōtērian, kai tēn eusebē politeian prolegei, hēn ho Despotēs Christos enanthrōpēsas edidaxen. « Hoi themelioi autou en tois horesi tois hagiois. » Themelia tēs eusebeias, ta theia paideumata; Orē de agia, eph᾽ hōn tauta pepēge ta themelia, hoi tou Sōtēros hēmōn apostoloi. Peri toutōn gar ho makarios ephē Paulos; « Epoikodomēthentes epi tǭ themeliǭ tōn apostolōn kai prophētōn, ontos akrogōniaiou autou Iēsou Christou. » Kai palin • Petros kai Iakōbos kai Iōannēs, hoi dokountes styloi einai. » Kai ho Kyrios tǭ Petrǭ, meta tēn alēthē kai theian ekeinēn homologian; « Sy ei Petros, kai epi tautę̄ tę̄ petrą oikodomēsō mou tēn Ekklēsian, kai pylai ądou ou katischysousin autēs. » Kai authis; « Hymeis este to phōs tou kosmou ; ou dynatai polis krybēnai epanō orous keimenē.» Epi toutōn tōn hagiōn orōn ho Despotēs Christos katepēxe ta tēs eusebeias themelia .
"For the sons of Korah, a psalm of an ode." This psalm too foretells the salvation of the nations and predicts the pious way of life that Christ the Lord taught when he became man. "Its foundations are on the holy mountains." The foundations of piety are the divine teachings; and the holy mountains on which these foundations are fixed are the apostles of our Savior. For about them the blessed Paul said, "Built upon the foundation of the apostles and prophets, Jesus Christ himself being the cornerstone"; and again, "Peter and James and John, who were reputed to be pillars." And the Lord said to Peter after that true and divine confession, "You are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it"; and again, "You are the light of the world; a city set on a mountain cannot be hidden." On these holy mountains Christ the Lord fixed the foundations of piety.
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« ᾿Αγαπᾷ Κύριος τὰς πύλας Σιὼν, ὑπὲρ πάντα τὰ σκηνώματα Ἰακώβ. » Τίς δὲ αὕτη ἡ Σιὼν, ὁ θεσπέσιος Παῦλος ἑρμηνευέτω • Προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλήμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει καὶ Ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς. » Καὶ πάλιν· « Ἡ δὲ ἄνω Ἱερουσαλήμ ἐλευθέρα ἐστὶν, ἥ τίς ἐστι μήτηρ ἡμῶν » Καὶ περὶ τοῦ πατριάρχου Ἀβραὰμ ἐν τῇ πρὸς Ἑβραίους διαλεγόμενος, καὶ ταῦτα προστέθεικεν · • Ἐξεδέχετο γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. » Καὶ αὖθις περὶ τῶν ἄλλων ἁγίων· « Οἱ γὰρ τοιαῦτα λέγοντες ἐμφανίζουσιν, ὅτι πατρίδα ἐπιζητοῦσι. Καὶ εἰ μὲν ἐκείνης μνημονεύουσιν, ἀφ᾿ ἧς ἐξῆλθον, εἶχον ἂν καιρὸν ἀνακάμψαι · νῦν δὲ κρείττονος ὀρέγονται, τουτέστιν ἐπουρανίου. » Διδασκόμεθα τοίνυν εἶναί τινα πόλιν ἐπουράνιον, καὶ Ἱερουσαλήμ ὀνομαζομένην, οὐ πύργους ἔχουσαν, καὶ περιβόλους, οὐδὲ λίθων μαρμαρυγαῖς ἀποστίλβουσαν, ἀλλὰ χοροῖς ἁγίων λαμπρυνομένην, καὶ ἀγγελικῇ πολιτείᾳ καλλυνομένην. Ταύτης τῆς πόλεως οὐκ ἄν τις ἁμάρτοι πύλας προσαγορεύσας τὰς ἐπὶ γῆς Ἐκκλησίας · διὰ τούτων γὰρ εἰσελθεῖν εἰς ἐκείνην δυνατόν. Ἐν ταύταις γὰρ παιδευόμενοι καὶ προγυμναζόμενοι, ἐκείνης τῆς πόλεως διδασκόμεθα πολιτείαν. Ταύτας ἔφη τὰς πύλας ὁ προφητικὸς λόγος ἐπεράστους εἶναι τῷ τῶν ὅλων Θεῷ, καὶ τῶν Ἰουδαικῶν σκηνωμάτων προτετιμῆσθαι.
« ᾿Agapą Kyrios tas pylas Siōn, hyper panta ta skēnōmata Iakōb. » Tis de hautē hē Siōn, ho thespesios Paulos hermēneuetō • Proselēlythate Siōn orei, kai polei Theou zōntos, Hierousalēm epouraniǭ, kai myriasin angelōn, panēgyrei kai Ekklēsią prōtotokōn apogegrammenōn en ouranois. » Kai palin; « Hē de anō Hierousalēm eleuthera estin, hē tis esti mētēr hēmōn » Kai peri tou patriarchou Abraam en tę̄ pros Hebraious dialegomenos, kai tauta prostetheiken ; • Exedecheto gar tēn tous themelious echousan polin, hēs technitēs kai dēmiourgos ho Theos. » Kai authis peri tōn allōn hagiōn; « Hoi gar toiauta legontes emphanizousin, hoti patrida epizētousi. Kai ei men ekeinēs mnēmoneuousin, aph᾿ hēs exēlthon, eichon an kairon anakampsai ; nyn de kreittonos oregontai, toutestin epouraniou. » Didaskometha toinyn einai tina polin epouranion, kai Hierousalēm onomazomenēn, ou pyrgous echousan, kai peribolous, oude lithōn marmarygais apostilbousan, alla chorois hagiōn lamprynomenēn, kai angelikę̄ politeią kallynomenēn. Tautēs tēs poleōs ouk an tis hamartoi pylas prosagoreusas tas epi gēs Ekklēsias ; dia toutōn gar eiselthein eis ekeinēn dynaton. En tautais gar paideuomenoi kai progymnazomenoi, ekeinēs tēs poleōs didaskometha politeian. Tautas ephē tas pylas ho prophētikos logos eperastous einai tǭ tōn holōn Theǭ, kai tōn Ioudaikōn skēnōmatōn protetimēsthai.
"The Lord loves the gates of Zion more than all the dwellings of Jacob." What this Zion is, let the inspired Paul interpret: "You have come to Mount Zion and the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the festal gathering and church of the firstborn enrolled in heaven"; and again, "But the Jerusalem above is free, which is our mother." And discussing the patriarch Abraham in the Letter to the Hebrews, he added this too: "For he was looking forward to the city that has foundations, whose designer and builder is God." And again about the other saints: "For those who speak thus make it clear that they are seeking a homeland. If they had been thinking of that from which they came out, they would have had opportunity to return; but now they desire a better one, that is, a heavenly one." We are taught, then, that there is a heavenly city, named Jerusalem, not with towers and walls nor gleaming with the sparkle of stones, but bright with choirs of saints and adorned with the angelic way of life. One would not err in calling the churches on earth the gates of this city; for through them one can enter it. For being trained and exercised beforehand in them, we are taught the way of life of that city. The prophetic word said these gates are beloved by the God of all and preferred to the Jewish dwellings.
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« Δεδοξασμένα ἐλαλήθη περί σου, ἡ πόλις τοῦ Θεοῦ. » Θαυμαστά τινα καὶ παράδοξα τὰ περὶ σοῦ θεσπιζόμενα, καὶ πᾶσαν ἀνθρωπίνην ὑπερβαίνοντα προσδοκίαν· ὅτι δὲ οὐδαμῶς τῇ κάτω Σιὼν ἀρμόττει τὰ εἰρημένα, τὰ ἐπαγόμενα μαρτυρεῖ.
« Dedoxasmena elalēthē peri sou, hē polis tou Theou. » Thaumasta tina kai paradoxa ta peri sou thespizomena, kai pasan anthrōpinēn hyperbainonta prosdokian; hoti de oudamōs tę̄ katō Siōn armottei ta eirēmena, ta epagomena martyrei.
"Glorious things have been spoken of you, city of God." "Wonderful and astonishing are the things prophesied about you, surpassing all human expectation." And that what was said in no way fits the Zion below, what follows bears witness.
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« Μνησθήσομαι Ῥαὰβ καὶ Βαβυλῶνος τοῖς γινώσκουσί με· καὶ ἰδοὺ ἀλλόφυλοι καὶ Τύρος, καὶ λαὸς τῶν Αἰθιόπων, οὗτοι ἐγενήθησαν ἐκεῖ. › Ταῦτα, φησὶν, ὦ θεία πόλις, λελάληται περὶ σοῦ · ὥστε τοὺς πάλαι σε δυσσεβείᾳ συζῶντας, καὶ τῷ ζόφῳ τῆς ἀγνοίας κατεχομένους, τῆς ἐν σοὶ κατοικίας ἀξιωθῆναι, καὶ τῆς σῆς πολιτείας μεταλαχεῖν. Διά τοι τοῦτο τῶν προειρημένων ἐθνῶν ἀνέμνησεν, ὡς παρανομωτάτων, καὶ τῆς ἀσεβείας ἀναδησαμένων τὸ κράτος, ἵνα διὰ τούτων καὶ τοὺς ἄλλους δηλώσῃ. Ῥαὰβ μὲν γὰρ καὶ Χαναναία καὶ πόρνη · Βαβυλὼν δὲ, θηριώδης καὶ δυσσεβής· οἱ δὲ ἀλλόφυλοι ἤτοι Φυλιστιαῖοι · δεδηλώκαμεν δὲ ἤδη τίνες οὗτοι · καὶ δεισιδαίμονες καὶ παράνομοι. Τῆς δὲ Τύρου καὶ τὴν ἀσέβειαν καὶ τὴν ἀσέλγειαν, ὁ προφήτης Ἰεζεκιὴλ ἐτραγώδησε· λαὸν δὲ τῶν Αἰθιόπων, οὐ μόνον αὐτοὺς Αἰθίοπας, ὧν αἱ ψυχαὶ τὴν τοῦ σώματος ἐμιμήσαντο χροὰν, ἀλλὰ καὶ πάντας τοὺς μέλανας τῇ ψυχῇ, ὁ προφητικὸς ἐκάλεσε λόγος. Καὶ γὰρ ἐν τῷ ᾿Ασματι τῶν ἀσμάτων ἡ Νύμφη βοᾷ • « Μέλαινά εἰμι καὶ καλὴ, θυγατέρες Ἱερουσαλήμ. » [Μέλαινα μὲν ἐξηπατημένη, τῇ κνίσῃ τῶν ἀλόγων κατεσπιλωμένη· καλὴ δὲ περιμένουσά σε τὸν ἐξ οὐρανῶν ἥξοντα Δεσπότην διὰ τὴν ἐμὴν σωτηρίαν.] Καὶ δεδήλωκε κατὰ ταυτὸν τῆς τε δυσσεβείας τὸν ζόφον, καὶ τὴν δεδομένην ὑπὸ τῆς θείας χάριτος ὥραν. Ταῦτα μέντοι τὰ ἔθνη, ἐπὶ μὲν τῶν Ἰουδαίων, εἰς τὴν Ἱερουσαλήμ οὐ συνἦλθεν, οὐδὲ τὴν νομικὴν πολιτείαν ἠγάπησεν. μετὰ δὲ τὴν τοῦ Σωτῆρος ἡμῶν ἐνανθρώπησιν, καὶ ταύτην κατοικεῖ τὴν Ἱερουσαλήμ, καὶ τὰς κατὰ τὴν οἰκουμένην ἐκκλησίας πληροῖ, καὶ εἰς τὴν ἄνω μεταβαίνει Σιὼν, καὶ τῆς μακαρίας ἐκείνης πολιτείας μεταλαγχάνει. [" Ἐκ ποίων γὰρ ἐθνῶν οὐκ ἐπίστευσαν τῷ Σωτῆρι; Τίνες δὲ τούτων οἱ μὴ καταλαβόντες καὶ τὴν κάτω Ἱερουσαλήμ διὰ τὸ προσκυνῆσαι τοὺς ἐπιφανεστάτους καὶ σεπτοὺς τόπους, ἐν οἷς οὐ μόνον ὁ ἐκ Θεοῦ Θεὸς σαρκωθεὶς, ἀλλὰ καὶ ποσὶ φιλανθρωπίας ἐβάδισε. Καλῶς οὖν ἔχων διὰ τῶν ἑξῆς ἔφησε · ]
« Mnēsthēsomai Rhaab kai Babylōnos tois ginōskousi me; kai idou allophyloi kai Tyros, kai laos tōn Aithiopōn, houtoi egenēthēsan ekei. › Tauta, phēsin, ō theia polis, lelalētai peri sou ; hōste tous palai se dyssebeią syzōntas, kai tǭ zophǭ tēs agnoias katechomenous, tēs en soi katoikias axiōthēnai, kai tēs sēs politeias metalachein. Dia toi touto tōn proeirēmenōn ethnōn anemnēsen, hōs paranomōtatōn, kai tēs asebeias anadēsamenōn to kratos, hina dia toutōn kai tous allous dēlōsę̄. Rhaab men gar kai Chananaia kai pornē ; Babylōn de, thēriōdēs kai dyssebēs; hoi de allophyloi ētoi Phylistiaioi ; dedēlōkamen de ēdē tines houtoi ; kai deisidaimones kai paranomoi. Tēs de Tyrou kai tēn asebeian kai tēn aselgeian, ho prophētēs Iezekiēl etragōdēse; laon de tōn Aithiopōn, ou monon autous Aithiopas, hōn hai psychai tēn tou sōmatos emimēsanto chroan, alla kai pantas tous melanas tę̄ psychę̄, ho prophētikos ekalese logos. Kai gar en tǭ ᾿Asmati tōn asmatōn hē Nymphē boą • « Melaina eimi kai kalē, thygateres Hierousalēm. » [Melaina men exēpatēmenē, tę̄ knisę̄ tōn alogōn katespilōmenē; kalē de perimenousa se ton ex ouranōn hēxonta Despotēn dia tēn emēn sōtērian.] Kai dedēlōke kata tauton tēs te dyssebeias ton zophon, kai tēn dedomenēn hypo tēs theias charitos hōran. Tauta mentoi ta ethnē, epi men tōn Ioudaiōn, eis tēn Hierousalēm ou synēlthen, oude tēn nomikēn politeian ēgapēsen. meta de tēn tou Sōtēros hēmōn enanthrōpēsin, kai tautēn katoikei tēn Hierousalēm, kai tas kata tēn oikoumenēn ekklēsias plēroi, kai eis tēn anō metabainei Siōn, kai tēs makarias ekeinēs politeias metalanchanei. [" Ek poiōn gar ethnōn ouk episteusan tǭ Sōtēri? Tines de toutōn hoi mē katalabontes kai tēn katō Hierousalēm dia to proskynēsai tous epiphanestatous kai septous topous, en hois ou monon ho ek Theou Theos sarkōtheis, alla kai posi philanthrōpias ebadise. Kalōs oun echōn dia tōn hexēs ephēse ; ]
"I will remember Rahab and Babylon to those who know me; and behold, foreigners and Tyre and the people of the Ethiopians, these were born there." "These things, divine city," he says, "have been spoken about you: that those who once lived in impiety and were held in the gloom of ignorance would be counted worthy to dwell in you and share your way of life." For this reason he recalled these nations as most lawless and as having won the crown of impiety, to indicate the others through them. Rahab was both a Canaanite and a harlot; Babylon was savage and impious; the foreigners, that is, the Philistines (we have already shown who they are), were superstitious and lawless. The prophet Ezekiel lamented the impiety and licentiousness of Tyre. By "the people of the Ethiopians" the prophetic word meant not only the Ethiopians themselves, whose souls imitated the color of their bodies, but all who are black in soul. For in the Song of Songs too the Bride cries, "I am black and beautiful, daughters of Jerusalem." [Black as deceived, stained with the fat of irrational sacrifices; but beautiful as waiting for you, the Master who will come from heaven for my salvation.] At the same time she showed both the gloom of impiety and the beauty given by divine grace. These nations did not come to Jerusalem in the time of the Jews, nor love the way of life of the law; but after the incarnation of our Savior they dwell in this Jerusalem, fill the churches throughout the world, pass to the Zion above, and share that blessed way of life. [For from what nations have they not believed in the Savior? And which of them has not come even to the Jerusalem below to worship the most famous and venerable places, in which God from God not only took flesh but, out of love for humankind, walked with his feet? So he did well to say through what follows:]
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« Μήτηρ Σιὼν ἐρεῖ ἄνθρωπος. • Μητέρα δὲ ἕκαστος τὴν Σιὼν ὀνομάσει, καὶ πᾶς ἄνθρωπος ἐρεῖ, ὅτι μήτηρ ἡ Σιών. [Οὕτω καὶ ὁ μακάριος λέγει Παῦλος · « Ἡ δὲ ἄνω Ἱερουσαλήμ ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ πάντων ἡμῶν. »] « Καὶ ἄνθρωπος ἐγενήθη ἐν αὐτῇ.» Τῷ Ἐρεῖ ἄνθρωπος καὶ τοῦτο συνῆπται. Ὁ γὰρ τὴν Σιὼν ὀνομάζων μητέρα, ὁμολογήσει καὶ τοῦ ἐν αὐτῇ τεχθέντος ἀνθρώπου τὴν γέννησιν · καὶ ἵνα μὴ τις ἄνθρωπον τοῦτον ὑπολάβοι ψιλὸν, εὐθὺς ἐπήγαγεν· « Καὶ αὐτὸς ἐθεμελίωσεν αὐτὴν ὁ Ὕψιστος. » Οὗτος γὰρ ὁ ἐν αὐτῇ τεχθεὶς ἄνθρωπος, καὶ ποιητής ἐστι, καὶ δημιουργός, ὕψιστος ὢν, καὶ Θεός. « Κύριος διηγήσεται ἐν γραφῇ λαῶν, καὶ ἀρχόντων τούτων γεγενημένων ἐν αὐτῇ. » Ὁ δὲ Σύμμαχος οὕτως · Κύριος ἀριθμήσει γράφων λαούς· οὗτος ἐτέχθη ἐκεῖ. Ὁ γὰρ τοὺς ἐν αὐτῇ πολιτευομένους λαοὺς τῆς παρ᾿ αὐτοῦ γραφῆς ἀξιῶν, ἐν αὐτῇ κατὰ τὸ ἀνθρώπινον ἐγεννήθη Κύριος ὢν καὶ Θεός. Ταύτην δὲ τὴν ἀρίθμησιν καὶ ὁ Κύριος ἡμῶν ἐδίδαξε πρὸς τοὺς ἱεροὺς εἰρηκὼς ἀποστόλους· · Ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς ἠριθμημέναι εἰσί. » Καὶ τὴν ἀναγραφὴν δὲ τοῖς οἰκείοις μαθηταῖς ἐδήλωσε λέγων • • Μὴ χαίρετε, ὅτι τὰ δαιμόνια ὑμῖν ὑποτάσσεται, ἀλλ᾽ ὅτι τὰ ὀνόματα ὑμῶν ἐγγέγραπται ἐν τοῖς οὐρανοῖς . »
« Mētēr Siōn erei anthrōpos. • Mētera de hekastos tēn Siōn onomasei, kai pas anthrōpos erei, hoti mētēr hē Siōn. [Houtō kai ho makarios legei Paulos ; « Hē de anō Hierousalēm eleuthera estin, hētis esti mētēr pantōn hēmōn. »] « Kai anthrōpos egenēthē en autę̄.» Tǭ Erei anthrōpos kai touto synēptai. Ho gar tēn Siōn onomazōn mētera, homologēsei kai tou en autę̄ techthentos anthrōpou tēn gennēsin ; kai hina mē tis anthrōpon touton hypolaboi psilon, euthys epēgagen; « Kai autos ethemeliōsen autēn ho Hypsistos. » Houtos gar ho en autę̄ techtheis anthrōpos, kai poiētēs esti, kai dēmiourgos, hypsistos ōn, kai Theos. « Kyrios diēgēsetai en graphę̄ laōn, kai archontōn toutōn gegenēmenōn en autę̄. » Ho de Symmachos houtōs ; Kyrios arithmēsei graphōn laous; houtos etechthē ekei. Ho gar tous en autę̄ politeuomenous laous tēs par᾿ autou graphēs axiōn, en autę̄ kata to anthrōpinon egennēthē Kyrios ōn kai Theos. Tautēn de tēn arithmēsin kai ho Kyrios hēmōn edidaxe pros tous hierous eirēkōs apostolous; ; Hymōn de kai hai triches tēs kephalēs ērithmēmenai eisi. » Kai tēn anagraphēn de tois oikeiois mathētais edēlōse legōn • • Mē chairete, hoti ta daimonia hymin hypotassetai, all᾽ hoti ta onomata hymōn engegraptai en tois ouranois . »
"'Mother Zion,' a man will say." Each one will name Zion mother, and every man will say that Zion is mother. [So too the blessed Paul says, "But the Jerusalem above is free, which is the mother of us all."] "And a man was born in her." This too is joined to "a man will say." For he who names Zion mother will also confess the birth of the man born in her; and so that no one should take this man to be a mere man, he at once added, "And the Most High himself founded her." For this man born in her is both maker and creator, being Most High and God. "The Lord will recount in the writing of peoples and of these rulers who were born in her." Symmachus has: "The Lord will number, writing down the peoples: this one was born there." For the one who counts the peoples living in her worthy of being written by him was born in her as man, being Lord and God. Our Lord taught this numbering when he said to the holy apostles, "Even the hairs of your head are all numbered"; and he showed the enrollment to his own disciples, saying, "Do not rejoice that the demons are subject to you, but that your names are written in heaven."
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« Ὡς εὐφραινομένων πάντων ἡ κατοικία ἐν σοί. » Ἡ γὰρ ἐν οὐρανοῖς πολιτεία, πάσης ἀθυμίας κεχωρισμένη, τὴν ἀκραιφνῆ καὶ καθαρὰν εὐφροσύνην ἔχει, καὶ θυμηδίαν. Ταύτην δὲ οὐ παροικοῦσιν, ἀλλ᾽ εἰς αἰῶνα κατοικοῦσιν, τῆς εὐσεβείας οἱ τρόφιμοι.
« Hōs euphrainomenōn pantōn hē katoikia en soi. » Hē gar en ouranois politeia, pasēs athymias kechōrismenē, tēn akraiphnē kai katharan euphrosynēn echei, kai thymēdian. Tautēn de ou paroikousin, all᾽ eis aiōna katoikousin, tēs eusebeias hoi trophimoi.
"As of all who rejoice is the dwelling in you." For the life in heaven, separated from all despondency, holds pure and unmixed gladness and joy. The nurslings of piety do not sojourn there as strangers but dwell there forever.
Chapter 87
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« ᾿Ὠδὴ ψαλμοῦ, Τοῖς υἱοῖς Κορέ · εἰς τὸ τέλος, ὑπὲρ Μαελὲθ τοῦ ἀποκριθῆναι· συνέσεως, Αἰμὰν τῷ Ἰσραηλίτῃ.» Ὁ δὲ Σύμμαχος, ἀντὶ τοῦ, ὑπὲρ Μαελέθ, διὰ χοροῦ· εἴρηκεν· ὁ δὲ ᾿Ακύλας, ἐπὶ χορείᾳ· καὶ ὁ Αἰμὰν δὲ χοροῦ τινὸς ἐξῆρχεν ἀδόντων, καὶ τὸν Θεὸν ἀνυμνούντων. Ἡ δὲ ἀπόκρισις αἰνίττεται τὰ ἀντιφθεγγόμενα τάγματα τῶν χορῶν. Ἡ μέντοι προφητεία προθεσπίζει τὰς Ἰουδαίων συμφορὰς, καὶ τὴν ἐν Βαβυλῶνι δουλείαν. Διδάσκει δὲ κατὰ ταυτὸν καὶ πάσης ὁμοῦ τῆς ἀνθρωπίνης φύσεως τὰς μετὰ τὴν ἁμαρτίαν ὀδύνας. Ἐσχημάτισται δὲ εἰς ἱκετείαν ἡ τοῦ ψαλμοῦ προφητεία, ὑπό τε τούτων, ὑπό τε κοινῇ πάντων προσφερομένη τῷ φιλανθρώπῳ Θεῷ· ἁρμόττει δὲ τοῖς εὐσεβεστέροις ἡ προσευχή.
« ᾿Ōdē psalmou, Tois huiois Kore ; eis to telos, hyper Maeleth tou apokrithēnai; syneseōs, Aiman tǭ Israēlitę̄.» Ho de Symmachos, anti tou, hyper Maeleth, dia chorou; eirēken; ho de ᾿Akylas, epi choreią; kai ho Aiman de chorou tinos exērchen adontōn, kai ton Theon anymnountōn. Hē de apokrisis ainittetai ta antiphthengomena tagmata tōn chorōn. Hē mentoi prophēteia prothespizei tas Ioudaiōn symphoras, kai tēn en Babylōni douleian. Didaskei de kata tauton kai pasēs homou tēs anthrōpinēs physeōs tas meta tēn hamartian odynas. Eschēmatistai de eis hiketeian hē tou psalmou prophēteia, hypo te toutōn, hypo te koinę̄ pantōn prospheromenē tǭ philanthrōpǭ Theǭ; harmottei de tois eusebesterois hē proseuchē.
"An ode of a psalm, for the sons of Korah; to the end; for Maeleth, for answering; of understanding; of Heman the Israelite." For "for Maeleth" Symmachus said "through a choir"; Aquila, "for dancing." Heman too led a choir of singers hymning God; and the "answering" hints at the choirs' ranks singing in response. The prophecy foretells the misfortunes of the Jews and the slavery in Babylon; and at the same time it teaches the pains of all human nature after sin. The prophecy of the psalm is framed as a supplication offered to God who loves humankind both by those people and by all in common; the prayer suits the more pious.
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« Κύριε, ὁ Θεὸς τῆς σωτηρίας μου, ἡμέρας ἐκέκραξα καὶ ἐν νυκτὶ ἐναντίον σου. Εἰσελθέτω˙ ἐνὡπιόν σου ἡ προσευχή μου. » Σὲ, Δέσποτα, Κύριον οἶδα τῆς ἐμῆς σωτηρίας · διά τοι τοῦτο νύκτωρ καὶ μεθ' ἡμέραν ἀντιβολῶ τὴν ἐμὴν ἱκετείαν δεχθῆναι. [ Τοῦτο γὰρ λέγει διὰ τῶν ἑξῆς· ] « Κλῖνον τὸ οὖς σου εἰς τὴν δέησίν μου. » [ Καὶ τίνος ἕνεκεν ἀντιβολεῖ διὰ τῶν ἑξῆς καὶ λέγει· ]
« Kyrie, ho Theos tēs sōtērias mou, hēmeras ekekraxa kai en nykti enantion sou. Eiselthetō˙ enōpion sou hē proseuchē mou. » Se, Despota, Kyrion oida tēs emēs sōtērias ; dia toi touto nyktōr kai meth' hēmeran antibolō tēn emēn hiketeian dechthēnai. [ Touto gar legei dia tōn hexēs; ] « Klinon to ous sou eis tēn deēsin mou. » [ Kai tinos heneken antibolei dia tōn hexēs kai legei; ]
"Lord, God of my salvation, by day I cried and by night before you. Let my prayer come before you." "I know you, Master, as Lord of my salvation; for this reason by night and by day I beg that my supplication be accepted." [For he says this through what follows:] "Incline your ear to my petition." [And for what reason he begs, he says through what follows:]
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« Ὅτι ἐπλήσθη κακῶν ἡ ψυχή μου, καὶ ἡ ζωή μου τῷ ᾅδῃ ἤγγισεν. » Τὸ πλῆθος ἀντιβολῶ σε τῶν περιστοιχιζόντων με θεωρήσας κακῶν [ἀποσόβησον·] παρ᾿ αὐτὸν γὰρ εἰμι τὸν θάνατον, καὶ τῆς σῆς δέομαι βοηθείας, ἧς γεγυμνωμένος δεδούλωμαι τῇ ἁμαρτίᾳ. Τοῦτο γὰρ λέγει·
« Hoti eplēsthē kakōn hē psychē mou, kai hē zōē mou tǭ hądę̄ ēngisen. » To plēthos antibolō se tōn peristoichizontōn me theōrēsas kakōn [aposobēson;] par᾿ auton gar eimi ton thanaton, kai tēs sēs deomai boētheias, hēs gegymnōmenos dedoulōmai tę̄ hamartią. Touto gar legei;
"For my soul is full of evils, and my life has drawn near to Hades." "I beg you, seeing the multitude of evils surrounding me, [drive them away]; for I am at death's very door and need your help, stripped of which I have been enslaved to sin." For he says this:
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« Προσελογίσθην μετὰ τῶν καταβαινόντων εἰς λάκκον. » ᾿Αφύκτοις τισὶ περιπέπτωκα συμφοραῖς, καὶ ἀπαλλαγὴν οὐδεμίαν εὑρίσκω, ἀλλ᾽ ἔοικα τοῖς εἰς λάκκον ἐμπεπτωκόσι, καὶ ἀναβῆναι μὴ δυναμένοις. « Ἐγενήθην ὡσεὶ ἄνθρωπος ἀβοήθητος. » Πάσης προνοίας καὶ κηδεμονίας γεγύμνωμαι.
« Proselogisthēn meta tōn katabainontōn eis lakkon. » ᾿Aphyktois tisi peripeptōka symphorais, kai apallagēn oudemian heuriskō, all᾽ eoika tois eis lakkon empeptōkosi, kai anabēnai mē dynamenois. « Egenēthēn hōsei anthrōpos aboēthētos. » Pasēs pronoias kai kēdemonias gegymnōmai.
"I am counted with those who go down into the pit." "I have fallen into inescapable misfortunes and find no release, but am like those who have fallen into a pit and cannot climb out." "I have become like a man without help." "I am stripped of all providence and care."
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· Ἐν νεκροῖς ἐλεύθερος. » Καὶ μηδέπω τὴν τελευτὴν ὑπομείνας, μηδὲ τοῦ θανάτου τὴν δουλείαν δεξάμενος, ἐμαυτὸν συναριθμῶ τοῖς ἐν νεκροῖς. • Ὡσεὶ τραυματίαι καθεύδοντες ἐν τάφῳ, ὧν οὐκ ἐμνήσθης ἔτι, καὶ αὐτοὶ ἐκ τῆς χειρός σου ἀπώσθησαν. » Τῷ Ἐγενήθην καὶ ταῦτα συντέτακται. Ἐγενήθην ὡσεὶ ἄνθρωπος ἀβοήθητος, ἐν νεκροῖς ἐλεύθερος, καὶ μηδέπω τοῦ θανάτου τὴν δουλείαν δεξάμενος. Ἐγενήθην ὡς τραυματίας ἐν πολέμῳ τετρωμένος, καὶ ταφῇ παραδεδομένος. Τοῦτο γὰρ οὕτως ὁ Σύμμαχος εἴρηκεν· Ὡς οἱ τετρωμένοι οἱ κείμενοι ἐν τάφῳ, ὧν οὐ μνημονεύσῃ οὐκ ἔτι, οἱ τινες ὑπὸ τῆς χεῖρός σου· ἐξεκόπησαν. [ Ἐκεῖνοι γὰρ, φησὶν, ὑπὸ τῆς προνοίας τῆς σῆς ἐξεκόπησαν · φθάσει δὲ ἡ σὴ ῥοπὴ, ἵνα μὴ τῷ αὐτῷ βόθρῳ κἀγὼ περιπέσω. ]
; En nekrois eleutheros. » Kai mēdepō tēn teleutēn hypomeinas, mēde tou thanatou tēn douleian dexamenos, emauton synarithmō tois en nekrois. • Hōsei traumatiai katheudontes en taphǭ, hōn ouk emnēsthēs eti, kai autoi ek tēs cheiros sou apōsthēsan. » Tǭ Egenēthēn kai tauta syntetaktai. Egenēthēn hōsei anthrōpos aboēthētos, en nekrois eleutheros, kai mēdepō tou thanatou tēn douleian dexamenos. Egenēthēn hōs traumatias en polemǭ tetrōmenos, kai taphę̄ paradedomenos. Touto gar houtōs ho Symmachos eirēken; Hōs hoi tetrōmenoi hoi keimenoi en taphǭ, hōn ou mnēmoneusę̄ ouk eti, hoi tines hypo tēs cheiros sou; exekopēsan. [ Ekeinoi gar, phēsin, hypo tēs pronoias tēs sēs exekopēsan ; phthasei de hē sē rhopē, hina mē tǭ autǭ bothrǭ kagō peripesō. ]
"Free among the dead." "Though I have not yet died nor received the slavery of death, I number myself with those among the dead." "Like the slain who sleep in the grave, whom you no longer remember, and they were thrust away from your hand." This too is constructed with "I have become": "I have become like a man without help, free among the dead, not yet having received the slavery of death; I have become like one wounded in war and given to burial." Symmachus said this thus: "Like the wounded who lie in the grave, whom you will remember no longer, who were cut off by your hand." ["For those," he says, "were cut off by your providence; but let your aid come first, so that I do not fall into the same pit."]
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« Ἔθεντό με ἐν λάκκῳ κατωτάτῳ, ἐν σκοτεινοῖς, καὶ ἐν σκιᾷ θανάτου . » Καὶ ταῦτα τοῖς ἐν Βαβυλῶνι διάγειν ἠναγκασμένοις ἁρμόττει τὰ ῥήματα, καὶ πάσῃ τῶν ἀνθρώπων τῇ φύσει. Ἐκεῖνοί τε γὰρ πονηροῖς ἀνθρώποις δουλεύοντες ὀδυνηρὸν βίον ἔζων · καὶ ἅπαντες ἄνθρωποι παντοδαπαῖς μετὰ τὴν ἁμαρτίαν περιέπεσαν συμφοραίς. Μετὰ γὰρ τὴν παράβασιν τῆς ἐντολῆς θάνατος, καὶ πένθος, καὶ δάκρυα, οἰμωγαί τε, καὶ ὀλοφύρσεις, χηρεῖαι, καὶ ὀρφανίαι, καὶ πενίαι, καὶ δυσκληρίαι, καὶ τ' ἄλλα μυρία καὶ δυσδιήγητα, σκότον καὶ τοῖς ζῶσιν ἐπάγοντα. [Ὁρᾶτε πηλίκον κακὸν ἡ παρακοή • ὥστε μὴ μόνον Θεὸν χωρίσαι, ἀλλὰ καὶ τοσούτων κακῶν περιστοιχίζειν.]
« Ethento me en lakkǭ katōtatǭ, en skoteinois, kai en skią thanatou . » Kai tauta tois en Babylōni diagein ēnankasmenois harmottei ta rhēmata, kai pasę̄ tōn anthrōpōn tę̄ physei. Ekeinoi te gar ponērois anthrōpois douleuontes odynēron bion ezōn ; kai hapantes anthrōpoi pantodapais meta tēn hamartian periepesan symphorais. Meta gar tēn parabasin tēs entolēs thanatos, kai penthos, kai dakrya, oimōgai te, kai olophyrseis, chēreiai, kai orphaniai, kai peniai, kai dysklēriai, kai t' alla myria kai dysdiēgēta, skoton kai tois zōsin epagonta. [Horate pēlikon kakon hē parakoē • hōste mē monon Theon chōrisai, alla kai tosoutōn kakōn peristoichizein.]
"They put me in the lowest pit, in dark places, and in the shadow of death." These words too fit those forced to live in Babylon, and all human nature. For those, serving wicked men, lived a painful life; and all men after the sin fell into misfortunes of every kind. For after the transgression of the commandment came death and mourning and tears, wailing and lamentation, widowhood and orphanhood, poverty and misfortune, and countless other things hard to describe, bringing darkness even on the living. [See how great an evil disobedience is: not only to separate from God, but to surround one with so many evils.]
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· Ἐπ᾿ ἐμὲ ἐπεστηρίχθη ὁ θυμός σου· καὶ πάντας τοὺς μετεωρισμούς σου ἐπήγαγες ἐπ᾿ ἐμέ. . Ὁ δὲ Σύμμαχος οὕτως · Ἐμοὶ ἐπείσφρησεν ὁ θυμός σου, καὶ ταῖς καταιγίσι σου ἐκάκωσάς με. Ἐπιμένεις, φησὶ, τιμωρούμενος, καὶ παντοδαπάς μοι συμφορῶν προσβολὰς ἐπιφέρων. Ἐκ μεταφορᾶς τῶν ναυαγούντων, καὶ πολλὰς μὲν κυμάτων προσβολὰς, πολλὰς δὲ ἀνέμων ἐμβολὰς δεχομένων.
; Ep᾿ eme epestērichthē ho thymos sou; kai pantas tous meteōrismous sou epēgages ep᾿ eme. . Ho de Symmachos houtōs ; Emoi epeisphrēsen ho thymos sou, kai tais kataigisi sou ekakōsas me. Epimeneis, phēsi, timōroumenos, kai pantodapas moi symphorōn prosbolas epipherōn. Ek metaphoras tōn nauagountōn, kai pollas men kymatōn prosbolas, pollas de anemōn embolas dechomenōn.
"Your anger leaned upon me, and you brought all your billows upon me." Symmachus has: "Your anger burst in upon me, and with your storms you afflicted me." "You persist in punishing," he says, "and bringing on me assaults of misfortunes of every kind." The figure is taken from the shipwrecked, who receive many assaults of waves and many blasts of wind.
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· Ἐμάκρυνας τοὺς γνωστούς μου. » Ἔρημός εἰμι, καὶ συνήθων, καὶ συγγενῶν· οἱ μὲν γὰρ ἐν Βαβυλῶνι δορυάλωτοι, τῆς δουλείας δεξάμενοι τὸν ζυγόν, ἐσκεδασμένοι, καὶ τῆς τῶν φίλων συγγενείας καὶ συνουσίας ἐστερημένοι, τὴν ἐντεῦθεν οὐκ εἶχον παραψυχήν. Πάντες δὲ ἄνθρωποι δυσσεβείᾳ συζῶντες τῆς παρὰ τῶν ἀγγέλων κηδεμονίας οὐ μετελάγχανον. « Ἔθεντό με βδέλυγμα ἑαυτοῖς·, τουτέστιν οἱ πολέμιοι. « Παρεδόθην, καὶ οὐκ ἐξεπορευόμην. » Τῶν ἐπικειμένων μοι κακῶν ἀπαλλαγὴν οὐδεμίαν εὑρίσκω.
; Emakrynas tous gnōstous mou. » Erēmos eimi, kai synēthōn, kai syngenōn; hoi men gar en Babylōni doryalōtoi, tēs douleias dexamenoi ton zygon, eskedasmenoi, kai tēs tōn philōn syngeneias kai synousias esterēmenoi, tēn enteuthen ouk eichon parapsychēn. Pantes de anthrōpoi dyssebeią syzōntes tēs para tōn angelōn kēdemonias ou metelanchanon. « Ethento me bdelygma heautois;, toutestin hoi polemioi. « Paredothēn, kai ouk exeporeuomēn. » Tōn epikeimenōn moi kakōn apallagēn oudemian heuriskō.
"You have put my acquaintances far from me." "I am bereft of friends and kin." For the captives in Babylon, having received the yoke of slavery, were scattered and deprived of the kinship and company of friends, and had no comfort from them; and all men living in impiety did not share the care of the angels. "They made me an abomination to themselves," that is, the enemies. "I was handed over and did not go out." "I find no release from the evils that lie on me."
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« Οἱ ὀφθαλμοί μου ἠσθένησαν ἀπὸ πτωχείας. 'Ὁ δὲ Σύμμαχος οὕτως. Ὁ ὀφθαλμός μου ἐξέῤῥευσεν ἀπὸ τῆς κακώσεως . Εἰς δάκρυα γὰρ τοὺς ὀφθαλμούς μου κατεδαπάνησα, κλαίειν ὑπὸ τῆς ὀδύνης καταναγκαζόμενος . « Ἐκέκραξα πρὸς σὲ, Κύριε, ὅλην τὴν ἡμέραν διεπέτασα πρὸς σὲ τὰς χεῖράς μου. » Ἕνα τοίνυν πόρον δὸς τῆς τῶν δεινῶν ἀπαλλαγῆς, τὴν σὴν, Δέσποτα, προμήθειαν · ἐκτείνων γὰρ ἀεὶ τὰς χεῖρας ἀντιβολῶ σε. Τὴν πικρὰν δὲ τῆς ψυχῆς ὀδύνην τοῦτο τὸ σχῆμα δηλοῖ. Ὑπὸ γὰρ τῆς χρείας ἀναγκαζόμενος σπουδαιότερόν τις οὕτως ἱκετεύει τὸν δοῦναι δυνάμενον.
« Hoi ophthalmoi mou ēsthenēsan apo ptōcheias. 'Ho de Symmachos houtōs. Ho ophthalmos mou exerrheusen apo tēs kakōseōs . Eis dakrya gar tous ophthalmous mou katedapanēsa, klaiein hypo tēs odynēs katanankazomenos . « Ekekraxa pros se, Kyrie, holēn tēn hēmeran diepetasa pros se tas cheiras mou. » Hena toinyn poron dos tēs tōn deinōn apallagēs, tēn sēn, Despota, promētheian ; ekteinōn gar aei tas cheiras antibolō se. Tēn pikran de tēs psychēs odynēn touto to schēma dēloi. Hypo gar tēs chreias anankazomenos spoudaioteron tis houtōs hiketeuei ton dounai dynamenon.
"My eyes grew weak from poverty." Symmachus has: "My eye wasted away from affliction." "For I spent my eyes in tears, forced by pain to weep." "I cried to you, Lord, all the day; I spread out my hands to you." "Give, then, one way of release from the terrible things, your providence, Master; for I always stretch out my hands and beg you." This posture shows the bitter pain of the soul; for one compelled by need begs more earnestly in this way the one who can give.
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«Μὴ τοῖς νεκροῖς ποιήσεις θαυμάσια; ἢ ἰατροὶ ἀναστήσουσι, καὶ ἐξομολογήσονταί σοι; › Ἔτι μοι ζῶντι, φησὶ, τὴν σὴν δεῖξον θαυματουργίαν ἀποθανὼν γὰρ ταύτην οὐκ ὄψομαι. Οὐ γάρ ἐστιν ἰατρὸς ἀπαλλάξαι θανάτου δυνάμενος · ποῖον γὰρ φάρμακον ταύτην ἔχει τὴν δύναμιν;
«Mē tois nekrois poiēseis thaumasia? ē iatroi anastēsousi, kai exomologēsontai soi? › Eti moi zōnti, phēsi, tēn sēn deixon thaumatourgian apothanōn gar tautēn ouk opsomai. Ou gar estin iatros apallaxai thanatou dynamenos ; poion gar pharmakon tautēn echei tēn dynamin?
"Will you do wonders for the dead? Or will physicians raise them up, and will they confess you?" "Show me your wonder-working while I am still alive," he says; "for when I am dead I shall not see it. For there is no physician who can free from death; what drug has this power?"
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« Μὴ διηγήσεταί τις ἐν τῷ τάφῳ τὸ ἔλεός σου, καὶ τὴν ἀλήθειάν σου, ἐν τῇ ἀπωλείᾳ ; » τουτἐστιν, οὐδεὶς διηγήσεται οὐδὲ ἐξομολογήσεται μετὰ τὴν ἐνθένδε ἐκδημίαν.
« Mē diēgēsetai tis en tǭ taphǭ to eleos sou, kai tēn alētheian sou, en tę̄ apōleią ? » toutestin, oudeis diēgēsetai oude exomologēsetai meta tēn enthende ekdēmian.
"Will anyone recount your mercy in the grave, and your truth in destruction?" That is, no one will recount or confess after departing from here.
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« Μὴ γνωσθήσεται ἐν τῷ σκότει τὰ θαυμάσιά σου, καὶ ἡ δικαιοσύνη σου ἐν γῇ ἐπιλελησμένη;» Μὴ δυνατὸν, φησὶ, τοὺς εἰς κόνιν διαλυθέντας νεκροὺς, καὶ ἐν τῷ τάφῳ τοῦ θανάτου διάγοντας, καὶ λήθῃ παραδεδομένους, τῆς σῆς αἰσθέσθαι φιλανθρωπίας, καὶ τῶν σῶν θαυμάτων θεατὰς καταστῆναι ; « Κἀγὼ πρὸς σὲ, Κύριε, ἐκέκραξα, καὶ τὸ πρωί ἡ προσευχή μου προφθάσει σε. › Ὁ δὲ Σύμμαχος οὕτως· Ἐμοῦ δὲ πρὸς σὲ, Κύριε, ἡ οἰμωγὴ, καὶ κατ' ὄρθρον ἡ προσευχή μου προφθάσει σε. Ἐπιθυμῶν γὰρ ἐν τῇ ζωῇ τῶν ἐπικειμένων ἀπαλλαγῆναι κακῶν, ὀδυνώμενος ποτνιῶμαι, καὶ φθάνω τῇ δεήσει τὸν ὄρθρον.
« Mē gnōsthēsetai en tǭ skotei ta thaumasia sou, kai hē dikaiosynē sou en gę̄ epilelēsmenē?» Mē dynaton, phēsi, tous eis konin dialythentas nekrous, kai en tǭ taphǭ tou thanatou diagontas, kai lēthę̄ paradedomenous, tēs sēs aisthesthai philanthrōpias, kai tōn sōn thaumatōn theatas katastēnai ? « Kagō pros se, Kyrie, ekekraxa, kai to prōi hē proseuchē mou prophthasei se. › Ho de Symmachos houtōs; Emou de pros se, Kyrie, hē oimōgē, kai kat' orthron hē proseuchē mou prophthasei se. Epithymōn gar en tę̄ zōę̄ tōn epikeimenōn apallagēnai kakōn, odynōmenos potniōmai, kai phthanō tę̄ deēsei ton orthron.
"Will your wonders be known in the darkness, and your righteousness in the land of forgetfulness?" "Is it possible," he says, "for the dead, dissolved into dust, living in the grave of death and given to oblivion, to perceive your love for humankind and become spectators of your wonders?" "But I cried to you, Lord, and in the morning my prayer will come before you." Symmachus has: "But my wailing is to you, Lord, and at dawn my prayer will come before you." "For desiring to be freed in this life from the evils that lie on me, I implore in pain and anticipate the dawn with my petition."
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« Ἱνατί, Κύριε, ἀπωθεῖς τὴν ψυχήν μου, ἀποστρέφεις τὸ πρόσωπόν σου ἀπ᾿ ἐμοῦ; » Τί δήποτε τοίνυν ἀποπέμπεις με, Δέσποτα · καὶ τῆς εὐμενείας οὐ μεταδίδως τῆς σῆς;
« Hinati, Kyrie, apōtheis tēn psychēn mou, apostrepheis to prosōpon sou ap᾿ emou? » Ti dēpote toinyn apopempeis me, Despota ; kai tēs eumeneias ou metadidōs tēs sēs?
"Why, Lord, do you thrust away my soul and turn your face away from me?" "Why then do you send me away, Master, and not give me a share of your favor?"
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« Πτωχός εἰμι ἐγὼ, καὶ ἐν κόποις ἐκ νεότητός μου. » Νεότης τοῦ μὲν Ἰσραὴλ, ἡ ἐξ Αἰγύπτου ἔξοδος · πάντων δὲ ἀνθρώπων ἡ μετὰ τὴν παράβασιν τῆς ἐντολῆς ἔξω τοῦ παραδείσου ζωή. Καὶ οὗτοι δὲ κἀκεῖνοι πάντα τὸν ἐν μέσῳ χρόνον ταλαιπωρούμενοι διετέλεσαν. « Ὑψωθεὶς δὲ ἐταπεινώθην, καὶ ἐξηπορήθην. » Οἵ τε γὰρ Ἰουδαῖοι μετὰ τὴν περιφάνειαν περιέπεσον τῇ δουλείᾳ· καὶ τῶν ἀνθρώπων ἡ φύσις, κατ' εἰκόνα θείαν γεγενημένη, καὶ τῆς ἐν παραδείσῳ ζωῆς ἠξιωμένη, μειζόνων ἐπιθυμήσασα, καὶ τῶν δεδωρημένων ἐξέπεσεν.
« Ptōchos eimi egō, kai en kopois ek neotētos mou. » Neotēs tou men Israēl, hē ex Aigyptou exodos ; pantōn de anthrōpōn hē meta tēn parabasin tēs entolēs exō tou paradeisou zōē. Kai houtoi de kakeinoi panta ton en mesǭ chronon talaipōroumenoi dietelesan. « Hypsōtheis de etapeinōthēn, kai exēporēthēn. » Hoi te gar Ioudaioi meta tēn periphaneian periepeson tę̄ douleią; kai tōn anthrōpōn hē physis, kat' eikona theian gegenēmenē, kai tēs en paradeisǭ zōēs ēxiōmenē, meizonōn epithymēsasa, kai tōn dedōrēmenōn exepesen.
"I am poor and in toils from my youth." Israel's youth is the exodus from Egypt; that of all men, the life outside paradise after the transgression of the commandment. And both these and those went on suffering hardship through all the time between. "Being exalted, I was humbled and in distress." For the Jews after their renown fell into slavery; and the nature of men, made according to the divine image and counted worthy of life in paradise, desiring greater things, fell even from what had been given.
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Ἐπ᾿ ἐμὲ διῆλθον αἱ ὀργαἱ σου, οἱ φοβερισμοί σου ἐξετάραξάν με. Ἐκύκλωσάν με ὡσεὶ ὕδωρ. » Πᾶσαν, φησὶν, ἐκίνησας κατ᾿ ἐμοῦ τὴν ὀργὴν, καὶ ταῖς φοβερωτάταις με διετάραξας τιμωρίαις, καὶ ταύταις καθάπερ ὕδασιν ὑποβρύχιόν με πεποίηκας. « "Ὅλην τὴν ἡμέραν περιέσχον με ἅμα. • Ὑπὸ τούτων καθ' ἑκάστην περικλύζομαι τὴν ἡμέραν.
Ep᾿ eme diēlthon hai orgai sou, hoi phoberismoi sou exetaraxan me. Ekyklōsan me hōsei hydōr. » Pasan, phēsin, ekinēsas kat᾿ emou tēn orgēn, kai tais phoberōtatais me dietaraxas timōriais, kai tautais kathaper hydasin hypobrychion me pepoiēkas. « "Holēn tēn hēmeran perieschon me hama. • Hypo toutōn kath' hekastēn periklyzomai tēn hēmeran.
"Your wrath passed over me; your terrors troubled me. They surrounded me like water." "You set all your anger moving against me," he says, "and troubled me with the most fearful punishments, and with them, as with waters, you submerged me." "All the day they encompassed me together." "I am flooded by them every day."
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« Ἐμάκρυνας ἀπ᾿ ἐμοῦ φίλον καὶ πλησίον, καὶ τοὺς γνωστούς μου ἀπὸ ταλαιπωρίας. » Τοσαύταις δὲ συμφοραῖς προσπαλαίων οὐδὲ τὴν ἀπὸ τῶν συνήθων ἔχω παραψυχήν, ἔρημος τῆς τούτων συνουσίας διὰ τῆς δουλείας ταλαιπωρίαν γενόμενος · ταῦτα δὲ οὐ μόνον Ἰουδαίοις ἥρμοττε λέγειν, οὐδὲ πᾶσιν ἀνθρώποις πρὸ τῆς τοῦ Σωτῆρος ἐπιφανείας, ἀλλὰ καὶ νῦν τοῖς τὰ ὅμοια πάσχουσιν ἡ ἱκετεία προσφυὴς καὶ κατάλληλος · · Ὅσα γὰρ προεγράφη, κατὰ τὸν θεῖον Ἀπόστολον, εἰς τὴν ἡμετέραν διδασκαλίαν προεγράφη, ἵνα διὰ τῆς ὑπομονῆς, καὶ τῆς παρακλήσεως τῶν Γραφῶν, τὴν ἐλπίδα ἔχωμεν. »
« Emakrynas ap᾿ emou philon kai plēsion, kai tous gnōstous mou apo talaipōrias. » Tosautais de symphorais prospalaiōn oude tēn apo tōn synēthōn echō parapsychēn, erēmos tēs toutōn synousias dia tēs douleias talaipōrian genomenos ; tauta de ou monon Ioudaiois hērmotte legein, oude pasin anthrōpois pro tēs tou Sōtēros epiphaneias, alla kai nyn tois ta homoia paschousin hē hiketeia prosphyēs kai katallēlos ; ; Hosa gar proegraphē, kata ton theion Apostolon, eis tēn hēmeteran didaskalian proegraphē, hina dia tēs hypomonēs, kai tēs paraklēseōs tōn Graphōn, tēn elpida echōmen. »
"You put friend and neighbor far from me, and my acquaintances because of my misery." "Wrestling with so many misfortunes, I do not even have the comfort of my friends, bereft of their company through the hardship of slavery." These words suited not only the Jews, nor only all men before the Savior's appearing; but even now the supplication is natural and fitting for those who suffer similar things. "For whatever was written beforehand," according to the divine apostle, "was written for our instruction, so that through endurance and the encouragement of the Scriptures we might have hope."
Chapter 88
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« Συνέσεως Αἰθὰμ τῷ Ἰσραηλίτῃ. » Ὁ μακάριος Δαβὶδ σηκοῖς τετιμημένους ὁρῶν τοὺς ψευδωνύμους θεοὺς, μόνην δὴ τοῦ Θεοῦ τὴν κιβωτὸν ἀγέραστον διαμένουσαν, ὑπέσχετο τὸν θεῖον οἰκοδομήσειν νεών. Ταύτην αὐτοῦ τὴν γνώμην ἀποδεξάμενος ὁ Θεὸς, τὴν καλὴν ἐπαγγελίαν ἀμείβεται, καὶ ὑπισχνεῖται ἐκ τῆς ὀσφύος αὐτοῦ λογικὸν ἑαυτῷ κατασκευάσαι νεών, καὶ διὰ τούτου τὴν ἁπάντων ἀνθρώπων πραγματεύεσθαι σωτηρίαν, καὶ ἀτελεύτητον αὐτῷ παρέξειν τὴν βασιλείαν. Ταύτας δὲ τὰς ὑποσχέσεις διὰ τοῦ προφήτου Νάθαν πρὸς αὐτὸν ἐποιήσατο· καὶ τοῦτο σαφῶς ἡ τῶν Παραλειπομένων ἱστορία διδάσκει.» Καὶ ἐν τῇ δευτέρᾳ δὲ τῶν Βασιλειῶν Νάθαν πρὸς αὐτὸν ἔφη, • Καὶ ἀπαγγελεῖ σοι, Κύριος, ὅτι οἶκον οἰκοδομήσει ἑαυτῷ. » Μέμνηται δὲ τούτων καὶ ἡ τῶν πράξεων ἱστορία. Ὁ γὰρ μακάριος Πέτρος ἐν Ἰουδαίοις δημηγορῶν, πρὸς ἄλλοις πολλοῖς καὶ ταῦτα διελήλυθεν • « Προφήτης οὖν ὑπάρχων ὁ Δαβὶδ, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ Θεὸς, ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ ἀναστήσειν τὸ κατὰ σάρκα τὸν Χριστὸν, καθίσαι ἐπὶ τοῦ θρόνου αὐτοῦ, προϊδὼν ἐλάλησε περὶ τῆς ἀναστάσεως αὐτοῦ, ὅτι Οὐκ ἐγκατελείφθη εἰς ἄδου ἡ ψυχὴ αὐτοῦ, οὐδὲ ἡ σάρξ αὐτοῦ, εἶδε διαφθοράν - « [ ὁ δίχα ἁμαρτίας · οὐκ ἔστι δὲ ἐν ἀνθρώποις τις δίχα ἁμαρτίας, εἰ μὴ Ἰησοῦς ὁ ἐκ Δαβὶδ σαρκωθεὶς Θεὸς Λόγος.] Ταύτας τὰς ὑποσχέσεις καὶ πρὸς τὸν πατριάρχην Ἀβραὰμ ἐποιήσατο. Ἔφη γὰρ πρὸς αὐτόν· « Ἐν τῷ σπέρματί σου εὐλογηθήσονται πάντα τὰ ἔθνη τῆς γῆς. Ἑρμηνεύων δὲ τοῦτο ὁ θεσπέσιος Παῦλος οὕτως ἔφη· « Τῷ δὲ ᾿Ἀβραὰμ ἐῤῥήθησαν αἱ ἐπαγγελίαι, καὶ τῷ σπέρματι αὐτοῦ. Οὐ λέγει, καὶ τοῖς σπέρμασιν ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνὸς, καὶ τῷ σπέρματί σου, ὅς ἐστιν ὁ Χριστός. » Εἰς ταύτας ἀφορῶντες τὰς ἐπαγγελίας οἱ τούτων ἀπόγονοι, καὶ βλέποντες σφᾶς αὐτοὺς αἰχμαλώτους γεγενημένους καὶ τὴν ἀλλοτρίαν οἰκεῖν ἡναγκασμένους”, καὶ τὴν μὲν βασιλίδα πόλιν ἔρημον γεγενημένην, ἐσβεσμένην δὲ τὴν βασιλείαν, ἀναμιμνήσκουσι τῶν ὑποσχέσεων τὸν τῶν ὅλων Θεόν. Καὶ ποτὲ μὲν τὸν πατριάρχην Ἀβραὰμ εἰς μέσον προφέρουσι', καὶ τὸν υἱὸν τὸν ἐκείνου, καὶ τὸν ἔκγονον, τῶν συνθηκῶν ἀναμιμνήσκοντες τὸν Θεόν· ποτὲ δὲ τὸν μακάριον Δαβίδ, καὶ τὰς πρὸς αὐτὸν γεγενημένας ἐπαγγελίας. Οὕτως οἱ μακάριοι μάρτυρες, ᾿Ανανίας, ᾿Αζαρίας, καὶ Μισαὴλ, τοῦ ᾿Ἀβραὰμ, καὶ τοῦ Ἰσαὰχ, καὶ τοῦ Ἰσραὴλ, ἐν τῇ καμίνῳ τὸν Θεὸν ἀντιβολοῦντες ἐποιήσαντο μνήμην. Καὶ τοῦτον τοιγαροῦν τὸν ψαλμὸν εἰς τὴν ἐκείνων ὠφέλειαν ἡ προφητική συνέγραψε χάρις· διδάσκουσα πῶς δεῖ τὸν Θεὸν ἐκμειλίξασθαι, καὶ τὴν παρ' αὐτοῦ φιλανθρωπίαν καρπώσασθαι Διὰ τοῦτο καὶ Συνέσεως ἐπιγέγραπται· ταύτης· γὰρ δεῖ τοῖς παιδευομένοις διαφερόντως, ἵνα μηδὲν ἀπηχὲς εἴπωσι σχετλιάζοντες, ἀλλὰ τὸν θεῖον προσμείνωσιν ἔλεον. Ὁ δὲ Αἰθὰμ χορὸν καὶ αὐτὸς ἐμπεπίστευτο ἀδόντων ἐν τῷ ναῷ, καὶ τὸν Θεὸν ἀνυμνούντων. [Οὐ γὰρ, ὥς τινες ἔφασαν εἶναι τὸν ψαλμὸν τοῦ Αἰμάν· ἀλλ' ὡς ἔφαμεν, ἐξἤρχε χοροῦ τῶν ἀδόντων καὶ αὐτὸς οὗτος· παραλαμβάνων παρὰ τοῦ θειοτάτου Δαβὶδ καὶ ἄδειν μετὰ καὶ τῶν λοιπῶν.]
« Syneseōs Aitham tǭ Israēlitę̄. » Ho makarios Dabid sēkois tetimēmenous horōn tous pseudōnymous theous, monēn dē tou Theou tēn kibōton ageraston diamenousan, hypescheto ton theion oikodomēsein neōn. Tautēn autou tēn gnōmēn apodexamenos ho Theos, tēn kalēn epangelian ameibetai, kai hypischneitai ek tēs osphyos autou logikon heautǭ kataskeuasai neōn, kai dia toutou tēn hapantōn anthrōpōn pragmateuesthai sōtērian, kai ateleutēton autǭ parexein tēn basileian. Tautas de tas hyposcheseis dia tou prophētou Nathan pros auton epoiēsato; kai touto saphōs hē tōn Paraleipomenōn historia didaskei.» Kai en tę̄ deuterą de tōn Basileiōn Nathan pros auton ephē, • Kai apangelei soi, Kyrios, hoti oikon oikodomēsei heautǭ. » Memnētai de toutōn kai hē tōn praxeōn historia. Ho gar makarios Petros en Ioudaiois dēmēgorōn, pros allois pollois kai tauta dielēlythen • « Prophētēs oun hyparchōn ho Dabid, kai eidōs hoti horkǭ ōmosen autǭ ho Theos, ek karpou tēs osphyos autou anastēsein to kata sarka ton Christon, kathisai epi tou thronou autou, proïdōn elalēse peri tēs anastaseōs autou, hoti Ouk enkateleiphthē eis adou hē psychē autou, oude hē sarx autou, eide diaphthoran - « [ ho dicha hamartias ; ouk esti de en anthrōpois tis dicha hamartias, ei mē Iēsous ho ek Dabid sarkōtheis Theos Logos.] Tautas tas hyposcheseis kai pros ton patriarchēn Abraam epoiēsato. Ephē gar pros auton; « En tǭ spermati sou eulogēthēsontai panta ta ethnē tēs gēs. Hermēneuōn de touto ho thespesios Paulos houtōs ephē; « Tǭ de ᾿Abraam errhēthēsan hai epangeliai, kai tǭ spermati autou. Ou legei, kai tois spermasin hōs epi pollōn, all᾽ hōs eph᾽ henos, kai tǭ spermati sou, hos estin ho Christos. » Eis tautas aphorōntes tas epangelias hoi toutōn apogonoi, kai blepontes sphas autous aichmalōtous gegenēmenous kai tēn allotrian oikein hēnankasmenous”, kai tēn men basilida polin erēmon gegenēmenēn, esbesmenēn de tēn basileian, anamimnēskousi tōn hyposcheseōn ton tōn holōn Theon. Kai pote men ton patriarchēn Abraam eis meson propherousi', kai ton huion ton ekeinou, kai ton ekgonon, tōn synthēkōn anamimnēskontes ton Theon; pote de ton makarion Dabid, kai tas pros auton gegenēmenas epangelias. Houtōs hoi makarioi martyres, ᾿Ananias, ᾿Azarias, kai Misaēl, tou ᾿Abraam, kai tou Isaach, kai tou Israēl, en tę̄ kaminǭ ton Theon antibolountes epoiēsanto mnēmēn. Kai touton toigaroun ton psalmon eis tēn ekeinōn ōpheleian hē prophētikē synegrapse charis; didaskousa pōs dei ton Theon ekmeilixasthai, kai tēn par' autou philanthrōpian karpōsasthai Dia touto kai Syneseōs epigegraptai; tautēs; gar dei tois paideuomenois diapherontōs, hina mēden apēches eipōsi schetliazontes, alla ton theion prosmeinōsin eleon. Ho de Aitham choron kai autos empepisteuto adontōn en tǭ naǭ, kai ton Theon anymnountōn. [Ou gar, hōs tines ephasan einai ton psalmon tou Aiman; all' hōs ephamen, exērche chorou tōn adontōn kai autos houtos; paralambanōn para tou theiotatou Dabid kai adein meta kai tōn loipōn.]
"Of understanding; for Ethan the Israelite." The blessed David, seeing the falsely named gods honored with sanctuaries while God's ark alone remained without honor, promised to build the divine temple. God, accepting this intention, repays the good promise and promises to build for himself from his loins a rational temple, through it to accomplish the salvation of all men, and to give him an endless kingdom. He made these promises to him through the prophet Nathan, and the history of Chronicles teaches this clearly. And in the second book of Kingdoms Nathan said to him, "And the Lord will tell you that he will build himself a house." The history of the Acts also mentions these things. For the blessed Peter, addressing the Jews, recounted among many other things this: "Being therefore a prophet, and knowing that God had sworn to him with an oath that from the fruit of his loins, according to the flesh, he would raise up the Christ to sit on his throne, he foresaw and spoke of his resurrection, that his soul was not abandoned to Hades, nor did his flesh see corruption" [as being without sin; and there is no one among men without sin except Jesus, God the Word made flesh from David]. He made these promises to the patriarch Abraham too; for he said to him, "In your seed all the nations of the earth will be blessed." The inspired Paul, interpreting this, said, "The promises were spoken to Abraham and to his seed. It does not say 'and to seeds,' as of many, but as of one, 'and to your seed,' who is Christ." Looking to these promises, their descendants, seeing themselves made captives and forced to live in a foreign land, the royal city desolate and the kingdom extinguished, remind the God of all of his promises. Sometimes they bring forward the patriarch Abraham, his son, and his grandson, reminding God of the covenants; sometimes the blessed David and the promises made to him. So the blessed martyrs Hananiah, Azariah, and Mishael made mention of Abraham, Isaac, and Israel when entreating God in the furnace. The prophetic grace wrote this psalm too for their benefit, teaching how one must propitiate God and reap love for humankind from him. For this reason it is entitled "Of understanding"; for those being disciplined especially need this, so that they may say nothing harsh in complaint but wait for divine mercy. Ethan too had been entrusted with a choir singing in the temple and hymning God. [For it is not, as some said, Heman's psalm; but, as we said, this man too led a choir of singers, receiving from the most divine David both to sing it and to sing with the others.]
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« Τὰ ἐλέη σου, Κύριε, εἰς τὸν αἰῶνα ᾄσομαι, εἰς γενεὰν καὶ γενεὰν ἀπαγγελῶ τὴν ἀλήθειάν σου ἐν τῷ στόματί μου. • Τὸν θεῖον αἰτοῦντες ἔλεον, ὑμνοῦσι τὸν ἔλεον”, καὶ τῶν πρὸς τὸν Δαβὶδ ὑποσχέσεων ποθοῦντες ἰδεῖν τὴν ἀλήθειαν, ἑκάστην γενεὰν ὑπισχνοῦνται διδάξειν.
« Ta eleē sou, Kyrie, eis ton aiōna ąsomai, eis genean kai genean apangelō tēn alētheian sou en tǭ stomati mou. • Ton theion aitountes eleon, hymnousi ton eleon”, kai tōn pros ton Dabid hyposcheseōn pothountes idein tēn alētheian, hekastēn genean hypischnountai didaxein.
"I will sing your mercies, Lord, forever; from generation to generation I will proclaim your truth with my mouth." Asking divine mercy, they hymn the mercy; and longing to see the truth of the promises to David, they promise to teach every generation.
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« Ὅτι εἶπας, Εἰς τὸν αἰῶνα ἔλεος οἰκοδομηθήσεται ἐν τοῖς οὐρανοῖς, ἑτοιμασθήσεται ἡ ἀλήθειά σου. » Τοῦ Θεοῦ ἐστι λόγος πρὸς τὸν Δαβὶδ εἰρημένος, ὡς φυλάξει τὸν ἔλεον εἰς τὸν αἰῶνα τῷ σπέρματι. Τῆς ἐπαγγελίας τοίνυν ἀναμιμνήσκουσι ταύτης. Σὺ, φησὶν, εἶπας αὐξήσειν, ἀλλ᾽ οὐ μειώσειν τὸν ἔλεον. Τὸ γὰρ οἰκοδομηθήσεται, ἀντὶ τοῦ αὐξηθήσεται καὶ προσθήκην λήψεται τέθεικεν. Ἑδρασθήσεται, ὁ Σύμμαχος εἴρηκεν. Ὑπέσχου, φησὶν, ἔργῳ βεβαιοῦν τὴν τῶν λόγων ἀλήθειαν".
« Hoti eipas, Eis ton aiōna eleos oikodomēthēsetai en tois ouranois, hetoimasthēsetai hē alētheia sou. » Tou Theou esti logos pros ton Dabid eirēmenos, hōs phylaxei ton eleon eis ton aiōna tǭ spermati. Tēs epangelias toinyn anamimnēskousi tautēs. Sy, phēsin, eipas auxēsein, all᾽ ou meiōsein ton eleon. To gar oikodomēthēsetai, anti tou auxēthēsetai kai prosthēkēn lēpsetai tetheiken. Hedrasthēsetai, ho Symmachos eirēken. Hypeschou, phēsin, ergǭ bebaioun tēn tōn logōn alētheian".
"For you said, 'Mercy will be built up forever'; in the heavens your truth will be prepared." It is God's word spoken to David that he would keep mercy for his seed forever. They remind him, then, of this promise: "You said," he says, "that you would increase, not diminish, mercy." For he put "will be built up" for "will be increased and receive addition." For "will be prepared" Symmachus said "will be established": "You promised to confirm by deed the truth of your words."
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• Διεθέμην διαθήκην τοῖς ἐκλεκτοῖς μου., [Ἐκ προσώπου Θεοῦ καὶ Πατρὸς εἴρηται ταῦτα, ὁμοῦ δὲ καὶ τὰ ἑξῆς·] « Ὤμοσα Δαβὶδ τῷ δούλῳ μου· Ἕως τοῦ αἰῶνος ἑτοιμάσω τὸ σπέρμα σου, καὶ οἰκοδομήσω εἰς γενεὰν καὶ γενεὰν τὸν θρόνον σου. » Τῷ εἶπας καὶ ταῦτα συνῆπται· ὅτι ταύτας πρὸς τοὺς ἐκλεκτοὺς ἐποιησάμην τὰς συνθήκας. Έκλεκτοὺς δὲ καλεῖ τὸν ᾿Ἀβραὰμ, καὶ τὸν Ἰσαὰκ, καὶ τὸν Ἰσραήλ. Πρὸς δὲ τούτοις ἔφη ὁμωμοκέναι καὶ τῷ Δαβὶδ, ἀνώλεθρον αὐτοῦ φυλάξαι τὸ σπέρμα, καὶ ἐν πάσῃ γενεᾷ τὸν τούτου θρόνον ἀνθήσειν. Οὕτω τοῦ Θεοῦ τὰς ὑποσχέσεις διεξελθόντες, καὶ τῶν πραγμάτων τὸ τέλος οὐ βλέποντες, ἀπηχὲς μὲν οὐδὲν ὑπὸ τῶν συμφορῶν εἰπεῖν ἀναγκάζονται, ὕμνοις δὲ γεραίρουσι τὸν τῶν ὅλων πρύτανιν. « Εξομολογήσονται οἱ οὐρανοὶ τὰ θαυμάσιά σου, Κύριε· καὶ γὰρ τὴν ἀλήθειάν σου ἐν ἐκκλησία ἁγίων. » Ὁ δὲ Θεοδοτίων, Καὶ γε τὴν πίστιν σου ἐν ἐκκλησίᾳ ἁγίων · ἀντὶ τοῦ, Τὴν πίστιν σου ἅπαντες οἱ τὴν πεποίθησιν ἔχοντες εἰς σὲ διαφυλάξουσιν. Σὲ γὰρ προσήκει παρὰ πάντων ὑμνεῖσθαι· οὐχ ἥκιστα δὲ παρὰ τῶν τὸν οὐρανὸν οἰκούντων, ἀκριβέστερον τὰ σὰ καθορώντων θαυμάσια, καὶ τῶν ἐπαγγελιῶν ἐπισταμένων τὸ βέβαιον· τῆς ἐπουρανίου ταυτης ἐκκλησίας καὶ ὁ μακάριος μέμνηται Παῦλος· « Προσεληλύθατε, λέγων, Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος Ἱερουσαλήμ ἐπουρανίῳ, καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς. ›
• Diethemēn diathēkēn tois eklektois mou., [Ek prosōpou Theou kai Patros eirētai tauta, homou de kai ta hexēs;] « Ōmosa Dabid tǭ doulǭ mou; Heōs tou aiōnos hetoimasō to sperma sou, kai oikodomēsō eis genean kai genean ton thronon sou. » Tǭ eipas kai tauta synēptai; hoti tautas pros tous eklektous epoiēsamēn tas synthēkas. Eklektous de kalei ton ᾿Abraam, kai ton Isaak, kai ton Israēl. Pros de toutois ephē homōmokenai kai tǭ Dabid, anōlethron autou phylaxai to sperma, kai en pasę̄ geneą ton toutou thronon anthēsein. Houtō tou Theou tas hyposcheseis diexelthontes, kai tōn pragmatōn to telos ou blepontes, apēches men ouden hypo tōn symphorōn eipein anankazontai, hymnois de gerairousi ton tōn holōn prytanin. « Exomologēsontai hoi ouranoi ta thaumasia sou, Kyrie; kai gar tēn alētheian sou en ekklēsia hagiōn. » Ho de Theodotiōn, Kai ge tēn pistin sou en ekklēsią hagiōn ; anti tou, Tēn pistin sou hapantes hoi tēn pepoithēsin echontes eis se diaphylaxousin. Se gar prosēkei para pantōn hymneisthai; ouch hēkista de para tōn ton ouranon oikountōn, akribesteron ta sa kathorōntōn thaumasia, kai tōn epangeliōn epistamenōn to bebaion; tēs epouraniou tautēs ekklēsias kai ho makarios memnētai Paulos; « Proselēlythate, legōn, Siōn orei, kai polei Theou zōntos Hierousalēm epouraniǭ, kai ekklēsią prōtotokōn apogegrammenōn en ouranois. ›
"I made a covenant with my chosen ones." [These words are spoken in the person of God the Father, and so too what follows:] "I swore to David my servant: forever I will prepare your seed, and build up your throne from generation to generation." This too is joined to "you said": "I made these covenants with my chosen ones." He calls Abraham, Isaac, and Israel chosen. Besides these he said he had sworn to David as well, to keep his seed indestructible and make his throne flourish in every generation. Having thus recounted God's promises, and not seeing the fulfillment of the facts, they are not driven by their misfortunes to say anything harsh, but honor the ruler of all with hymns. "The heavens will confess your wonders, Lord, and your truth in the assembly of the holy ones." Theodotion has: "And indeed your faithfulness in the assembly of the holy ones"; that is, "All who have confidence in you will guard your faithfulness." "For it is fitting that you be hymned by all, not least by those who dwell in heaven, who see your wonders more precisely and know the firmness of your promises." The blessed Paul also mentions this heavenly assembly, saying, "You have come to Mount Zion and the city of the living God, the heavenly Jerusalem, and to the assembly of the firstborn enrolled in heaven."
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"Ὅτι τίς ἐν νεφέλαις ἰσωθήσεται τῷ Κυρίῳ, ὁμοιωθήσεται τῷ Κυρίῳ ἐν υἱοῖς Θεοῦ ; » Ὁ δὲ Σύμμαχος οὕτως· Τίς γὰρ ἐν αἰθέρι ἀντιπαραθήσει τῷ Κυρίῳ, ἐξισάσει τῷ Κυρίῳ ἐν υἱοῖς θεῶν. Υίοὺς Θεοῦ καλεῖ τοὺς θεοὺς, ὡς υἱοὺς ἀνθρώπων τοὺς ἀνθρώπους. Καλεῖ δὲ θεοὺς, οὐχ ὡς ὄντας, ἀλλ᾿ ὡς παρὰ τοῖς ἀπίστοις νομιζομένους. Λέγει τοίνυν, ὅτι Καὶ τῶν ἐπουρανίων ὑπέρκεισαι, καὶ πάντων ἀσυγκρίτως ὑπέρτερος εἶ, καὶ οὐδείς σοι τῶν ὄντων παραβληθῆναι δυνήσεται. Ελέγχεται γὰρ τῶν ὑπὸ τῶν ἀνθρώπων θεοποιουμένων τὸ ψεῦδος· ἡ δὲ σὴ δύναμις διαρκής καὶ ἀνώλεθρος. Τοιούτοις καὶ ἀλλαχοῦ κέχρηται λόγοις φάσκων· « Καὶ ὁ Κύριος ἡμῶν παρὰ πάντας τοὺς θεούς.» Ταύτην δὲ ποιοῦνται τὴν παρεξέτασιν, οὐκ ἀγνοοῦντες οἱ προφῆται τῆς διαφορᾶς τὴν ὑπερβολὴν, ἀλλὰ τῇ τῶν ἀπίστων ἀσθενείᾳ σύμμετρον διδασκαλίαν προσφέροντες .
"Hoti tis en nephelais isōthēsetai tǭ Kyriǭ, homoiōthēsetai tǭ Kyriǭ en huiois Theou ? » Ho de Symmachos houtōs; Tis gar en aitheri antiparathēsei tǭ Kyriǭ, exisasei tǭ Kyriǭ en huiois theōn. Uious Theou kalei tous theous, hōs huious anthrōpōn tous anthrōpous. Kalei de theous, ouch hōs ontas, all᾿ hōs para tois apistois nomizomenous. Legei toinyn, hoti Kai tōn epouraniōn hyperkeisai, kai pantōn asynkritōs hyperteros ei, kai oudeis soi tōn ontōn parablēthēnai dynēsetai. Elenchetai gar tōn hypo tōn anthrōpōn theopoioumenōn to pseudos; hē de sē dynamis diarkēs kai anōlethros. Toioutois kai allachou kechrētai logois phaskōn; « Kai ho Kyrios hēmōn para pantas tous theous.» Tautēn de poiountai tēn parexetasin, ouk agnoountes hoi prophētai tēs diaphoras tēn hyperbolēn, alla tę̄ tōn apistōn astheneią symmetron didaskalian prospherontes .
"For who in the clouds will be equal to the Lord, who will be likened to the Lord among the sons of God?" Symmachus has: "For who in the ether will be set beside the Lord, made equal to the Lord among the sons of gods?" He calls the gods "sons of God," as he calls men "sons of men." He calls them gods not as being so, but as thought so among unbelievers. He says, then: "You are above the heavenly beings and incomparably higher than all, and nothing that exists can be compared with you. For the falsehood of those made gods by men is exposed, but your power is lasting and indestructible." He uses such words elsewhere too, saying, "And our Lord is above all the gods." The prophets make this comparison not because they do not know the excess of the difference, but offering teaching suited to the weakness of unbelievers.
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Ὁ Θεὸς ἐνδοξαζόμενος ἐν βουλῇ ἁγίων· μέγας καὶ φοβερός ἐστιν ἐπὶ πάντας τοὺς περικύκλῳ αὐτοῦ. Ἐπειδὴ τῶν οὐκ ὄντων θεῶν ἐμνημόνευσεν, ἠγνοεῖτο δὲ παρὰ τοῖς δυσσεβέσιν ὢν Θεὸς, εἰκότως τοὺς ἁγίους παρήγαγε, παρ' ὧν ὁ ἀληθὴς ὑμνεῖται Θεὸς, οἷς καὶ φοβερός ἐστιν, ἅτε δὴ πελάζουσιν αὐτῷ, καὶ τὴν ἄῤῥητον αὐτοῦ γινώσκουσι δύναμιν. Βουλὴν δὲ ἁγίων ὠνόμασεν ἐνταῦθα τῶν ἁγίων τὸν σύλλογον.
Ho Theos endoxazomenos en boulę̄ hagiōn; megas kai phoberos estin epi pantas tous perikyklǭ autou. Epeidē tōn ouk ontōn theōn emnēmoneusen, ēgnoeito de para tois dyssebesin ōn Theos, eikotōs tous hagious parēgage, par' hōn ho alēthēs hymneitai Theos, hois kai phoberos estin, hate dē pelazousin autǭ, kai tēn arrhēton autou ginōskousi dynamin. Boulēn de hagiōn ōnomasen entautha tōn hagiōn ton syllogon.
"God is glorified in the council of the holy ones; he is great and fearful over all who are around him." Since he mentioned the gods that are not, and the true God was unknown among the impious, he rightly brought in the saints, by whom the true God is hymned, and to whom he is fearful, since they draw near him and know his inexpressible power. Here he named the gathering of the saints "the council of the holy ones."
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« Κύριε ὁ Θεὸς τῶν δυνάμεων, τίς ὅμοιός σοι; δυνατὸς εἶ, Κύριε, καὶ ἡ ἀλήθειά σου κύκλῳ σου. Συνεχῶς τῆς ἀληθείας μνημονεύουσι, ποθοῦντες ἰδεῖν τὸ τῶν ὑποσχέσεων ἀψευδές· καί φασι πρὸς αὐτόν, Τίς σοι, Δέσποτα, τῶν ὄντων δύναται συγκριθῆναι; Τῶν δυνάμεων εἶ Κύριος καὶ Θεὸς, δύναμιν ἔχεις σύνδρομον τῇ βουλήσει· ἀληθῆ πάντα καὶ βέβαια παρὰ σοί. Εἶτα διέξεισι τῆς δυνάμεως τὰ τεκμήρια.
« Kyrie ho Theos tōn dynameōn, tis homoios soi? dynatos ei, Kyrie, kai hē alētheia sou kyklǭ sou. Synechōs tēs alētheias mnēmoneuousi, pothountes idein to tōn hyposcheseōn apseudes; kai phasi pros auton, Tis soi, Despota, tōn ontōn dynatai synkrithēnai? Tōn dynameōn ei Kyrios kai Theos, dynamin echeis syndromon tę̄ boulēsei; alēthē panta kai bebaia para soi. Eita diexeisi tēs dynameōs ta tekmēria.
"Lord God of hosts, who is like you? You are mighty, Lord, and your truth is around you." They continually mention truth, longing to see the promises without falsehood; and they say to him: "Who among beings can be compared to you, Master? You are Lord and God of the hosts; you have power that runs together with your will; all things with you are true and firm." Then he recounts the proofs of his power.
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« Σὺ δεσπόζεις τὸ κράτος τῆς θαλάσσης · τὸν δὲ σάλον τῶν κυμάτων αὐτῆς σὺ καταπραΰνεις. Σὺ ἐταπείνωσας ὡς τραυματίαν ὑπερήφανον· ἐν δὲ τῷ βραχίονι τῆς δυνάμεώς σου διεσκόρπισας τοὺς ἐχθρούς σου. » Σὺ εἶ, φησὶ, τῶν ἁπάντων δημιουργὸς καὶ δεσπότης· καὶ ῥᾴδιόν σοι καὶ διεγεῖραι τὴν θάλασσαν, καὶ γαλήνην ἐργάσασθαι. Τῆς δὲ θαλάσσης μνημονεύσας, καὶ τῶν ἐν ταύτῃ γεγενημένων ἀναμιμνήσκει. Υπερήφανον γὰρ τὸν Φαραὼ καλεῖ, καὶ ἐχθροὺς τοὺς Αἰγυπτίους, οὓς τῇ θαλάττη παρέδωκε, καὶ διέσωσε τὸν οἰκεῖον λαόν. Προλέγει δὲ κατὰ ταυτὸν καὶ τῶν τῆς ἀλαζονείας διδασκάλων τὸν ὄλεθρον· καὶ τούτους γὰρ σὺν τῇ πονηρᾷ στρατιᾷ ἐν τῷ παναγίῳ καταλύει βαπτίσματι· [ καθάπερ ἐκεῖ διὰ Μωϋσοῦ, ἐνταῦθα διὰ τοῦ ἱερέως.
« Sy despozeis to kratos tēs thalassēs ; ton de salon tōn kymatōn autēs sy katapraÿneis. Sy etapeinōsas hōs traumatian hyperēphanon; en de tǭ brachioni tēs dynameōs sou dieskorpisas tous echthrous sou. » Sy ei, phēsi, tōn hapantōn dēmiourgos kai despotēs; kai rhądion soi kai diegeirai tēn thalassan, kai galēnēn ergasasthai. Tēs de thalassēs mnēmoneusas, kai tōn en tautę̄ gegenēmenōn anamimnēskei. Yperēphanon gar ton Pharaō kalei, kai echthrous tous Aigyptious, hous tę̄ thalattē paredōke, kai diesōse ton oikeion laon. Prolegei de kata tauton kai tōn tēs alazoneias didaskalōn ton olethron; kai toutous gar syn tę̄ ponērą stratią en tǭ panagiǭ katalyei baptismati; [ kathaper ekei dia Mōÿsou, entautha dia tou hiereōs.
"You rule the might of the sea; you calm the tossing of its waves. You humbled the proud like one wounded; with the arm of your power you scattered your enemies." "You are," he says, "the creator and master of all, and it is easy for you both to stir up the sea and to make a calm." Having mentioned the sea, he also reminds of what happened in it. For he calls Pharaoh "the proud," and the Egyptians "enemies," whom he gave to the sea while saving his own people. At the same time he foretells the destruction of the teachers of arrogance too; for he destroys them too, with their wicked army, in all-holy baptism: [as there through Moses, so here through the priest.
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« Σοί εἰσιν οἱ οὐρανοὶ, καὶ σή ἐστιν ἡ γῆ· τὴν οἰκουμένην, καὶ τὸ πλήρωμα αὐτῆς σὺ ἐθεμελίωσας. » Οὐ γὰρ μόνον τῆς θαλάττης καὶ τῆς γῆς ἁπάσης, ἀλλὰ καὶ τῶν ὑπερκειμένων οὐρανῶν σὺ εἶ ποιητὴς καὶ δημιουργός. Σὸν γὰρ ἔργον οὐ μόνον ὁ ὁρώμενος οὐρανὸς, ἀλλὰ καὶ ὁ τούτου ὑπέρτερος.
« Soi eisin hoi ouranoi, kai sē estin hē gē; tēn oikoumenēn, kai to plērōma autēs sy ethemeliōsas. » Ou gar monon tēs thalattēs kai tēs gēs hapasēs, alla kai tōn hyperkeimenōn ouranōn sy ei poiētēs kai dēmiourgos. Son gar ergon ou monon ho horōmenos ouranos, alla kai ho toutou hyperteros.
"Yours are the heavens, and yours is the earth; you founded the world and its fullness." "For you are maker and creator not only of the sea and the whole earth but also of the heavens above. For not only the visible heaven is your work, but also the one above it."
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« Τὸν βοῤῥᾶν καὶ τὴν θάλασσαν σὺ ἔκτισας. » Ὁ δὲ Θεοδοτίων οὕτως · Βοῤῥᾶν καὶ νότον σὺ ἔκτισας. Τὸν δὲ, νότον θάλασσαν καλεῖ, ἐπειδὴ αὐτὸς μάλιστα τὸ κύτος αὐτῆς συνταράσσει. Καὶ οἱ ἄνεμοι, φησὶ, καὶ αὐτὰ τῆς οἰκουμένης τὰ τμήματα, σοῦ ὑπάρχει δημιουργήματα. Οὐχ ἁπλῶς δὲ τῶν δύο τμημάτων ἐμνημόνευσε τούτων· ἀλλ᾿ ἐπειδὴ τῆς Ἱερουσαλήμ κατὰ νότον μέν εἰσιν οἱ Αἰγύπτιοι, κατὰ βοῤῥᾶν δὲ οἱ ᾿Ασσύριοι· καταλύσας δὲ Αἰγυπτίων τὸ θράσος, τὴν ἐλευθερίαν αὐτοῖς ἐδωρήσατο. Ῥάδιόν σοι, φησὶ, καταλῦσαι καὶ τούτους ὡς ἐκείνους. Οὗ γενομένου, « Θαβὼρ καὶ Ἑρμὼν ἐν τῷ ὀνόματί σου ἀγαλλιάσονται. » Διὰ τούτων δὲ πᾶσαν τὴν γῆν τῆς ἐπαγγελίας παρεδήλωσε. Ταῦτα γὰρ ἐκείνης εἰσὶ τὰ ὄρη τῆς γῆς. Τὸ δὲ ἀγαλλιάσονται ὁ μὲν Ακύλας αἰνέσουσιν, ὁ δὲ Σύμμαχος εὐφημήσουσιν εἴρηκεν. Οὐ μὴν τὰ ὄρη τοῦτο δράσειν εἴρηκεν, ἀλλὰ τοὺς τὰ ὄρη, ἢ παρὰ τὰ ὄρη, οἰκοῦντας ἀνθρώπους.
« Ton borrhan kai tēn thalassan sy ektisas. » Ho de Theodotiōn houtōs ; Borrhan kai noton sy ektisas. Ton de, noton thalassan kalei, epeidē autos malista to kytos autēs syntarassei. Kai hoi anemoi, phēsi, kai auta tēs oikoumenēs ta tmēmata, sou hyparchei dēmiourgēmata. Ouch haplōs de tōn dyo tmēmatōn emnēmoneuse toutōn; all᾿ epeidē tēs Hierousalēm kata noton men eisin hoi Aigyptioi, kata borrhan de hoi ᾿Assyrioi; katalysas de Aigyptiōn to thrasos, tēn eleutherian autois edōrēsato. Rhadion soi, phēsi, katalysai kai toutous hōs ekeinous. Hou genomenou, « Thabōr kai Hermōn en tǭ onomati sou agalliasontai. » Dia toutōn de pasan tēn gēn tēs epangelias paredēlōse. Tauta gar ekeinēs eisi ta orē tēs gēs. To de agalliasontai ho men Akylas ainesousin, ho de Symmachos euphēmēsousin eirēken. Ou mēn ta orē touto drasein eirēken, alla tous ta orē, ē para ta orē, oikountas anthrōpous.
"You created the north and the sea." Theodotion has: "You created north and south." He calls the south "the sea," since it especially stirs up its depths. "Both the winds," he says, "and the very regions of the world are your creations." He did not mention these two regions idly; but since the Egyptians are south of Jerusalem and the Assyrians north, and having destroyed the boldness of the Egyptians, you gave them freedom: "It is easy for you," he says, "to destroy these too like those." When this happens, "Tabor and Hermon will rejoice in your name." By these he indicated the whole promised land, for these are mountains of that land. For "will rejoice" Aquila said "will praise," Symmachus "will sing praise." He did not say the mountains would do this, but the people who live on or near the mountains.
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« Σὸς ὁ βραχίων μετὰ δυναστείας. » Ιδιόν σου τὸ δυνατῶς ἅπαντα ἐνεργεῖν. Τὸν γὰρ βραχίονα ἐπὶ τῆς ἐνεργείας, τὴν δὲ δυναστείαν ἐπὶ τῆς δυνάμεως ἔλαβε · καὶ γὰρ ὁ ᾿Ακύλας ἀντὶ δυναστείας, δύναμιν τέθεικεν. « Κραταιωθήτω ἡ χείρ σου· ὑψωθήτω ἡ δεξιά σου. » Ὁ δὲ Σύμμαχος οὕτως· ᾿Αήττητος ἡ χείρ σου, ὑψηλὴ ἡ δεξιά σου. Πολλάκις εἰρήκαμεν, ὡς διὰ τῆς χειρὸς τὴν ἐνέργειαν δηλοῖ· διὰ δὲ τῆς δεξιᾶς, τὴν ἀγαθὴν ἐνέργειαν· διπλῆς τοίνυν ἐνεργείας δεόμενοι, ἀμφοτέρων ἐμνήσθησαν. Καὶ γὰρ τοὺς πολεμίους καταλυθέντας ἐπιθυμοῦσιν ἰδεῖν, καὶ αὐτοὶ τῆς σωτηρίας ποθοῦσι τυχεῖν. Οὗ δὴ χάριν ἀήττητον μὲν τὴν χεῖρα, ὑψηλὴν δὲ καλοῦσι τὴν δεξιάν, ὡς δυναμένην κἀκείνους κολάσαι, καὶ αὐτοὺς ἐλευθερῶσαι. Τοῦτο δὲ καὶ διὰ τῶν ἐπιφερομένων δηλοῦσι.
« Sos ho brachiōn meta dynasteias. » Idion sou to dynatōs hapanta energein. Ton gar brachiona epi tēs energeias, tēn de dynasteian epi tēs dynameōs elabe ; kai gar ho ᾿Akylas anti dynasteias, dynamin tetheiken. « Krataiōthētō hē cheir sou; hypsōthētō hē dexia sou. » Ho de Symmachos houtōs; ᾿Aēttētos hē cheir sou, hypsēlē hē dexia sou. Pollakis eirēkamen, hōs dia tēs cheiros tēn energeian dēloi; dia de tēs dexias, tēn agathēn energeian; diplēs toinyn energeias deomenoi, amphoterōn emnēsthēsan. Kai gar tous polemious katalythentas epithymousin idein, kai autoi tēs sōtērias pothousi tychein. Hou dē charin aēttēton men tēn cheira, hypsēlēn de kalousi tēn dexian, hōs dynamenēn kakeinous kolasai, kai autous eleutherōsai. Touto de kai dia tōn epipheromenōn dēlousi.
"Yours is the arm with might." "It is your own to do all things mightily." He took the arm for the working and the might for the power; for Aquila put "power" instead of "might." "Let your hand be strong; let your right hand be exalted." Symmachus has: "Unconquered is your hand, high your right hand." We have often said that by the hand he shows the working, and by the right hand the good working. Needing a twofold working, then, they mentioned both. For they desire to see the enemies destroyed and long to obtain salvation themselves. For this reason they call the hand unconquered and the right hand high, as able both to punish those and to free themselves. They show this through what follows too.
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« Δικαιοσύνη καὶ κρῖμα ἑτοιμασία τοῦ θρόνου σου· ἔλεος καὶ ἀλήθεια προπορεύσονται πρὸ προσώπου σου. » Αὐτοῖς γὰρ καὶ Βαβυλωνίοις δικάσαι τὸν Θεὸν ἱκετεύοντες, ἀντιβολοῦσι κατ᾿ ἐκείνων μὲν δικαίαν τὴν ψῆφον ἐξενεγκεῖν, αὐτοῖς δὲ τὸν ἔλεον παρασχεῖν, καὶ τῆς ὑποσχέσεως τὴν ἀλήθειαν δεῖξαι. Διά τοι τοῦτο τῇ μὲν δικαιοσύνῃ καὶ τῷ κρίματι τὸν δικαστικὸν ἔφασαν κεκοσμῆσθαι θρόνον, ἔλεον δὲ καὶ ἀλήθειαν τοῦ Θεοῦ προοδεύειν, ὡς πρὸ πολλῶν γενεῶν τῆς ὑποσχέσεως γενομένης.
« Dikaiosynē kai krima hetoimasia tou thronou sou; eleos kai alētheia proporeusontai pro prosōpou sou. » Autois gar kai Babylōniois dikasai ton Theon hiketeuontes, antibolousi kat᾿ ekeinōn men dikaian tēn psēphon exenenkein, autois de ton eleon paraschein, kai tēs hyposcheseōs tēn alētheian deixai. Dia toi touto tę̄ men dikaiosynę̄ kai tǭ krimati ton dikastikon ephasan kekosmēsthai thronon, eleon de kai alētheian tou Theou proodeuein, hōs pro pollōn geneōn tēs hyposcheseōs genomenēs.
"Righteousness and judgment are the preparation of your throne; mercy and truth will go before your face." Begging God to judge between them and the Babylonians, they entreat him to bring a just verdict against those, and to give them mercy and show the truth of his promise. For this reason they said that the judgment seat is adorned with righteousness and judgment, and that God's mercy and truth go before, since the promise was made many generations earlier.
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« Μακάριος ὁ λαὸς ὁ γινώσκων ἀλαλαγμόν. Ἀλαλαγμὸς, ὡς πολλάκις εἰρήκαμεν, νενικηκότων ἐστὶ φωνή. Ἐπειδὴ τοίνυν ἡττηθέντες ἠνδραποδίσθησαν, μακαρίζουσι τοὺς νικήσαντας· προθεσπίζει δὲ ὁ λόγος καὶ τὸν λαὸν, τὸν ἐν πάσῃ γῇ καὶ θαλάττῃ τὸν μυστικὸν ἀλαλαγμὸν προσφέροντα τῷ Θεῷ, καὶ τὸν ἐπινίκιον ὕμνον ἄδοντα. Ταύτῃ δὲ τῇ διανοίᾳ καὶ τὰ ἐπαγόμενα συμφωνεῖ. • Κύριε, ἐν τῷ φωτὶ τοῦ προσώπου σου πορεύσονται. Καὶ ἐν τῷ ὀνόματί σου ἀγαλλιάσονται ὅλην τὴν ἡμέραν· καὶ ἐν τῇ δικαιοσύνῃ σου ὑψωθήσονται. » ᾿Αλαλάζουσι δὲ, καὶ κατὰ τῶν ἐχθρῶν παιανίζουσι, καὶ σοὶ τῷ νικοποιῷ τὸν ἐπινίκιον ὕμνον προσφέρουσι, τῇ σῇ ἐπιφανείᾳ καταυγαζόμενοι, καὶ τὸ παρὰ σοῦ δεχόμενοι φῶς [διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας,] καὶ διηνεκῶς ἀπολαύοντες θυμηδίας, καὶ τὴν νενομοθετημένην κατορθοῦντες δικαιοσύνην, καὶ ὑψηλοὶ καὶ περιφανεῖς ἐντεῦθεν γινόμενοι.
« Makarios ho laos ho ginōskōn alalagmon. Alalagmos, hōs pollakis eirēkamen, nenikēkotōn esti phōnē. Epeidē toinyn hēttēthentes ēndrapodisthēsan, makarizousi tous nikēsantas; prothespizei de ho logos kai ton laon, ton en pasę̄ gę̄ kai thalattę̄ ton mystikon alalagmon prospheronta tǭ Theǭ, kai ton epinikion hymnon adonta. Tautę̄ de tę̄ dianoią kai ta epagomena symphōnei. • Kyrie, en tǭ phōti tou prosōpou sou poreusontai. Kai en tǭ onomati sou agalliasontai holēn tēn hēmeran; kai en tę̄ dikaiosynę̄ sou hypsōthēsontai. » ᾿Alalazousi de, kai kata tōn echthrōn paianizousi, kai soi tǭ nikopoiǭ ton epinikion hymnon prospherousi, tę̄ sę̄ epiphaneią kataugazomenoi, kai to para sou dechomenoi phōs [dia tēs tou loutrou palingenesias,] kai diēnekōs apolauontes thymēdias, kai tēn nenomothetēmenēn katorthountes dikaiosynēn, kai hypsēloi kai periphaneis enteuthen ginomenoi.
"Blessed is the people that knows the shout." The shout, as we have often said, is the cry of victors. Since, then, they had been defeated and enslaved, they call the victors blessed. But the word also foretells the people in every land and sea that offers God the mystical shout and sings the hymn of victory. What follows agrees with this sense: "Lord, they will walk in the light of your face, and in your name they will rejoice all the day, and in your righteousness they will be exalted." "They shout and sing paeans over their enemies, and offer you, the giver of victory, the hymn of victory, lit by your appearing and receiving light from you [through the washing of rebirth], continually enjoying gladness, achieving the righteousness the law commands, and becoming lofty and renowned from it."
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« Ὅτι καύχημα τῆς δυνάμεως αὐτῶν σὺ εἶ. » Μέγα, φησὶν, ἐπὶ τῇ σῇ δυνάμει φρονοῦσι· παρὰ σοῦ γὰρ ταύτην ἐδέξαντο. « Καὶ ἐν τῇ δικαιοσύνῃ σου ὑψωθήσεται τὸ κέρας ἡμῶν. » Καὶ ἡμεῖς δὲ, φησὶ, ταύτην ἔχομεν τὴν ἐλπίδα, καὶ τὴν σὴν ἐπικουρίαν προσμένομεν· διὰ ταύτην γὰρ κρείττους τῶν πολεμίων ἐσόμεθα· κέρας γὰρ τὴν ἰσχὺν καὶ τὸ κράτος ἐκάλεσεν, ἐκ μεταφορᾶς τῶν κερασφόρων ζώων, ἃ τοῖς κέρασι καθωπλισμένα, τούτοις κέχρηνται κατὰ τῶν ἐπιόντων.
« Hoti kauchēma tēs dynameōs autōn sy ei. » Mega, phēsin, epi tę̄ sę̄ dynamei phronousi; para sou gar tautēn edexanto. « Kai en tę̄ dikaiosynę̄ sou hypsōthēsetai to keras hēmōn. » Kai hēmeis de, phēsi, tautēn echomen tēn elpida, kai tēn sēn epikourian prosmenomen; dia tautēn gar kreittous tōn polemiōn esometha; keras gar tēn ischyn kai to kratos ekalesen, ek metaphoras tōn kerasphorōn zōōn, ha tois kerasi kathōplismena, toutois kechrēntai kata tōn epiontōn.
"For you are the boast of their power." "They think highly of your power," he says, "for they received it from you." "And in your righteousness our horn will be exalted." "We too have this hope and await your help; for through it we shall be stronger than our enemies." He called strength and might a horn, taking the figure from horned animals, which, armed with horns, use them against those who attack.
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« Ὅτι τοῦ Κυρίου ἡ ἀντίληψις, καὶ τοῦ ἁγίου Ἰσραὴλ βασιλέως ἡμῶν. » Ταύτῃ δὲ τῇ ἐλπίδι τρεφόμεθα σὲ βασιλέα ἔχοντες, ὑπὸ τὴν σὴν κηδεμονίαν τελοῦντες.
« Hoti tou Kyriou hē antilēpsis, kai tou hagiou Israēl basileōs hēmōn. » Tautę̄ de tę̄ elpidi trephometha se basilea echontes, hypo tēn sēn kēdemonian telountes.
"For help is from the Lord, and from the Holy One of Israel, our king." "We are nourished by this hope, having you as king and living under your care."
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• Τότε ἐλάλησας ἐν ὁράσει τοῖς υἱοῖς σου. Ὁ δὲ Σύμμαχος οὕτως· Τότε ἐλάλησας δι᾽ ὀράσεως τοῖς υἱοῖς σου. Οἴδαμεν γάρ σου τὰς διὰ τῶν προφητῶν γεγενημένας ἐπαγγελίας. Τούτους γὰρ καὶ ὁρῶντας καὶ βλέποντας ὠνόμαζον. • Καὶ εἶπας· Ἐθέμην βοήθειαν ἐπὶ δυνατόν, ὕψωσα ἐκλεκτὸν ἐκ τοῦ λαοῦ μου. Εὗρον Δαβὶδ τὸν δοῦλόν μου· ἐν ἐλαίῳ ἁγίῳ μου ἔχρισα αὐτόν. » Σὺ, φησὶ, τῷ θεράποντί σου Δαβὶδ ἐμαρτύρησας, καὶ δυνατὸν ἐν τοῖς τῆς ἀρετῆς εὑρὼν κατορθώμασι τῆς σῆς βοηθείας ἠξίωσας, καὶ ἐξελέξω, καὶ ἔχρισας, καὶ βασιλέα κεχειροτόνηκας.
• Tote elalēsas en horasei tois huiois sou. Ho de Symmachos houtōs; Tote elalēsas di᾽ oraseōs tois huiois sou. Oidamen gar sou tas dia tōn prophētōn gegenēmenas epangelias. Toutous gar kai horōntas kai blepontas ōnomazon. • Kai eipas; Ethemēn boētheian epi dynaton, hypsōsa eklekton ek tou laou mou. Heuron Dabid ton doulon mou; en elaiǭ hagiǭ mou echrisa auton. » Sy, phēsi, tǭ theraponti sou Dabid emartyrēsas, kai dynaton en tois tēs aretēs heurōn katorthōmasi tēs sēs boētheias ēxiōsas, kai exelexō, kai echrisas, kai basilea kecheirotonēkas.
"Then you spoke in a vision to your sons." Symmachus has: "Then you spoke through a vision to your sons." "For we know your promises made through the prophets." For they named these "seers" and "those who see." "And you said, 'I have laid help on one who is mighty; I have exalted one chosen from my people. I have found David my servant; with my holy oil I anointed him.'" "You bore witness to your servant David, and finding him mighty in the achievements of virtue you counted him worthy of your help, chose him, anointed him, and appointed him king."
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« Ἡ γὰρ χείρ μου συναντιλήψεται αὐτῷ, καὶ ὁ βραχίων μου κατισχύσει αὐτόν. » Εἶπας δὲ αὐτῷ παρέξειν ἰσχὺν, καὶ τῆς σῆς αὐτῷ μεταδώσειν κηδεμονίας.
« Hē gar cheir mou synantilēpsetai autǭ, kai ho brachiōn mou katischysei auton. » Eipas de autǭ parexein ischyn, kai tēs sēs autǭ metadōsein kēdemonias.
"For my hand will support him, and my arm will strengthen him." "You said you would give him strength and a share of your care."
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« Οὐκ ὠφελήσει ἐχθρὸς ἐν αὐτῷ. Καὶ υἱὸς ἀνομίας · οὐ προσθήσει τοῦ κακῶσαι αὐτόν. » Ὑπἑσχου δὲ καὶ τὰς τῶν ἐχθρῶν αὐτοῦ ματαίας δείξειν ἐπιβουλὰς, καὶ τῶν λωβᾶσθαι πειρωμένων κρείττονα καταστήσειν
« Ouk ōphelēsei echthros en autǭ. Kai huios anomias ; ou prosthēsei tou kakōsai auton. » Hypeschou de kai tas tōn echthrōn autou mataias deixein epiboulas, kai tōn lōbasthai peirōmenōn kreittona katastēsein
"The enemy will gain nothing against him, and the son of lawlessness will not again afflict him." "You promised too to show the plots of his enemies vain and to make him stronger than those who try to harm him."
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« Καὶ συγκόψω ἀπὸ προσώπου αὐτοῦ τοὺς ἐχθροὺς αὐτοῦ· καὶ τοὺς μισοῦντας αὐτὸν τροπώσομαι. Καὶ ἡ ἀλήθειά μου, καὶ τὸ ἔλεός μου μετ' αὐτοῦ· καὶ ἐν τῷ ὀνόματί μου ὑψωθήσεται τὸ κέρας αὐτοῦ. · Ἐπηγγείλω δὲ καὶ ἅπαντας αὐτοῦ καταλύσειν τοὺς πολεμίους, καὶ βεβαίαν αὐτῷ τὴν σὴν παρέξειν φιλανθρωπίαν, καὶ περιφανῆ ποιήσειν αὐτὸν καὶ περίβλεπτον. « Καὶ θήσομαι ἐν θαλάσσῃ χεῖρα αὐτοῦ· καὶ ἐν ποταμοῖς δεξιὰν αὐτοῦ. » Δώσω δὲ αὐτῷ κατὰ θάλασσαν καὶ κατ' ἤπειρον κράτος· διὰ γὰρ τῶν ποταμῶν, τὴν ἤπειρον παρεδήλωσεν.
« Kai synkopsō apo prosōpou autou tous echthrous autou; kai tous misountas auton tropōsomai. Kai hē alētheia mou, kai to eleos mou met' autou; kai en tǭ onomati mou hypsōthēsetai to keras autou. ; Epēngeilō de kai hapantas autou katalysein tous polemious, kai bebaian autǭ tēn sēn parexein philanthrōpian, kai periphanē poiēsein auton kai periblepton. « Kai thēsomai en thalassę̄ cheira autou; kai en potamois dexian autou. » Dōsō de autǭ kata thalassan kai kat' ēpeiron kratos; dia gar tōn potamōn, tēn ēpeiron paredēlōsen.
"And I will cut down his enemies before his face and put to flight those who hate him. And my truth and my mercy are with him, and in my name his horn will be exalted." "You announced that you would destroy all his enemies, give him your sure love for humankind, and make him renowned and conspicuous." "And I will set his hand on the sea, and his right hand on the rivers." "I will give him power over sea and mainland"; for by the rivers he indicated the mainland.
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« Αὐτὸς ἐπικαλέσεταί με· Πατήρ μου εἶ σύ. Θεός μου καὶ ὁ ἀντιλήπτωρ τῆς σωτηρίας μου ἐν τῷ λέγειν τὸν Χριστὸν, « Πάτερ, εἰ δυνατὸν, παρελθέτω ἀπ᾿ ἐμοῦ τὸ ποτήριον τοῦτο. › Καὶ ἐν τῷ λέγειν αὐτὸν πάλιν τοῖς ἀποστόλοις· « Πορεύομαι εἰς τὸν Πατέρα μου καὶ Πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν. »
« Autos epikalesetai me; Patēr mou ei sy. Theos mou kai ho antilēptōr tēs sōtērias mou en tǭ legein ton Christon, « Pater, ei dynaton, parelthetō ap᾿ emou to potērion touto. › Kai en tǭ legein auton palin tois apostolois; « Poreuomai eis ton Patera mou kai Patera hymōn, kai Theon mou kai Theon hymōn. »
"He will call on me, 'You are my Father, my God, and the helper of my salvation.'" . . . [This is fulfilled] when Christ says, "Father, if it is possible, let this cup pass from me," and again when he says to the apostles, "I am going to my Father and your Father, and my God and your God."
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« Κἀγὼ πρωτότοκον θήσομαι αὐτὸν · ὑψηλὸν παρὰ τοῖς βασιλεῦσι τῆς γῆς Ταῦτα μέντοι οὔτε ἐπὶ τοῦ Δαβὶδ, οὔτε ἐπὶ τοῦ πολυθρυλλήτου Σολομῶντος τετύχηκε πέρατος. Οὔτε γὰρ τῆς θανόμων οὐ δύνανται. Πρωτότοκον δὲ αὐτὸν καὶ ὁ μαλάττης ἐκράτησε Σολομών, ἢ Δαβίδ, οὔτε πρωτότοκος ὠνομάσθη Θεοῦ, οὔτε τῶν βασιλέων ἁπάντων τὴν ἐξουσίαν ἐδέξατο. Οὕτω γὰρ καὶ ὁ ᾿Ακύλας ἡρμήνευσεν, Ὕψιστον [παρὰ τοῖς βασιλεῦσι τῆς γῆς· καὶ ὁ Σύμμαχος, ᾿Ανώτατον τῶν βασιλέων τῆς γῆς. Εἰ δὲ μήτε τῷ Δαβίδ, μήτε τῷ Σολομῶντι ἁρμόττει ταῦτα τὰ ῥήματα, ἀψευδὴς δὲ τοῦ Θεοῦ ἡ ὑπόσχεσις, τυφλώττουσιν Ἰουδαῖοι τὸν ἐκ Δαβίδ κατὰ σάρκα προσκυνεῖν οὐκ ἐθέλοντες, ὃς καὶ τῆς γῆς καὶ τῆς θαλάττης ἔχει τὸ κράτος, καὶ πάντων ἐστὶ τῶν βασιλέων ὑπέρτερος· τοὺς μὲν ἑκόντας ἔχων προσκυνητὰς, τῶν δὲ ἀντιλέγειν τολμώντων τὴν ἀσθένειαν διελέγχων. Μυρίαις γὰρ χρώμενοι μηχαναῖς, τῶν ὑπ᾿ αὐτῶν τεθέντων περιγενέσθαι κάριος ὀνομάζει Παῦλος, « Εἰς τὸ εἶναι [αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς. » Καὶ, « Πρωτότοκος ἐκ τῶν νεκρῶν· › καὶ, « Πρωτότοκος πάσης · κτίσεως. • Καὶ αὐτὸς δὲ ὁ Δεσπότης τῇ Μαρίᾳ μετὰ τὴν ἀνάστασιν ἔφη· « Πορευθεῖσα εἰπὲ τοῖς ἀδελφοῖς μου· Πορεύομαι πρὸς τὸν Πατέρα μου, καὶ Πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν. Ωσπερ γὰρ μονογενής ἐστιν ὡς Θεὸς (μόνος γὰρ ἐκ Πατρὸς ἐγεννήθη), πρωτότοκος δὲ ὡς ἄνθρωπος (ἀδελφοὺς γὰρ ἔχει τοὺς πεπιστευκότας ὡς ἄνθρωπος · οὕτω Πατέρα αὐτοῦ καλεῖ τὸν Θεὸν ὡς Θεὸς, Θεὸν δὲ αὐτοῦ ὀνομάζει ὡς ἄνθρωπος. Ἐπ᾿ αὐτοῦ τοίνυν ἡ προφητεία τὸ τέλος ἐδέξατο. Μαρτυρεῖ δὲ καὶ τὰ ἐπαγόμενα
« Kagō prōtotokon thēsomai auton ; hypsēlon para tois basileusi tēs gēs Tauta mentoi oute epi tou Dabid, oute epi tou polythryllētou Solomōntos tetychēke peratos. Oute gar tēs thanomōn ou dynantai. Prōtotokon de auton kai ho malattēs ekratēse Solomōn, ē Dabid, oute prōtotokos ōnomasthē Theou, oute tōn basileōn hapantōn tēn exousian edexato. Houtō gar kai ho ᾿Akylas hērmēneusen, Hypsiston [para tois basileusi tēs gēs; kai ho Symmachos, ᾿Anōtaton tōn basileōn tēs gēs. Ei de mēte tǭ Dabid, mēte tǭ Solomōnti harmottei tauta ta rhēmata, apseudēs de tou Theou hē hyposchesis, typhlōttousin Ioudaioi ton ek Dabid kata sarka proskynein ouk ethelontes, hos kai tēs gēs kai tēs thalattēs echei to kratos, kai pantōn esti tōn basileōn hyperteros; tous men hekontas echōn proskynētas, tōn de antilegein tolmōntōn tēn astheneian dielenchōn. Myriais gar chrōmenoi mēchanais, tōn hyp᾿ autōn tethentōn perigenesthai karios onomazei Paulos, « Eis to einai [auton prōtotokon en pollois adelphois. » Kai, « Prōtotokos ek tōn nekrōn; › kai, « Prōtotokos pasēs ; ktiseōs. • Kai autos de ho Despotēs tę̄ Marią meta tēn anastasin ephē; « Poreutheisa eipe tois adelphois mou; Poreuomai pros ton Patera mou, kai Patera hymōn, kai Theon mou kai Theon hymōn. Ōsper gar monogenēs estin hōs Theos (monos gar ek Patros egennēthē), prōtotokos de hōs anthrōpos (adelphous gar echei tous pepisteukotas hōs anthrōpos ; houtō Patera autou kalei ton Theon hōs Theos, Theon de autou onomazei hōs anthrōpos. Ep᾿ autou toinyn hē prophēteia to telos edexato. Martyrei de kai ta epagomena
"And I will make him firstborn, high among the kings of the earth." These things reached fulfillment neither under David nor under the celebrated Solomon. For neither Solomon nor David ruled the sea, nor was either named God's firstborn, nor did either receive authority over all kings. For so Aquila too rendered: "Highest among the kings of the earth"; and Symmachus: "Uppermost of the kings of the earth." If these words fit neither David nor Solomon, and God's promise is without falsehood, the Jews are blind in refusing to worship the one from David according to the flesh, who holds power over both land and sea and is higher than all kings, having some as willing worshipers and exposing the weakness of those who dare to speak against him. For, using countless devices, they cannot prevail over the laws laid down by him. The blessed Paul too names him firstborn: "So that he might be firstborn among many brothers"; and, "firstborn from the dead"; and, "firstborn of all creation." And the Master himself said to Mary after the resurrection, "Go and tell my brothers, 'I am going to my Father and your Father, and my God and your God.'" For as he is only-begotten as God (for he alone was begotten of the Father) and firstborn as man (for as man he has believers as brothers), so as God he calls God his Father, and as man he names him his God. The prophecy, then, received its fulfillment in him. What follows also bears witness.
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« Εἰς τὸν αἰῶνα φυλάξω αὐτῷ τὸ ἔλεός μου, καὶ ἡ διαθήκη μου πιστὴ αὐτῷ. [Διαθήκην δὲ λέγει ἣν διέθετο τοῖς πατράσιν ὁ Θεὸς Πατήρ, ἀναστήσειν, ὥς φαμεν, ἐκ τοῦ σπέρματος αὐτῶν τὸν Κύριον.] « Καὶ θήσομαι εἰς τὸν αἰῶνα τοῦ αἰῶνος τὸ σπέρμα αὐτοῦ· καὶ τὸν θρόνον αὐτοῦ ὡς τὰς ἡμέρας τοῦ οὐρανοῦ. » [Σπέρμα αὐτοῦ οἱ τῆς χάριτος τρόφιμοι, καὶ ἡ βασιλεία, ἣν αὐτὸς ἐδωρήσατο αὐτοῖς· περὶ ἧς αὐτὸς ὁ Κύριος πρὸς τοὺς πιστεύοντας εἰς αὐτὸν ἔφη · « Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. »] Δειξάτωσαν τοίνυν οἱ Ἰουδαῖοι τὸν βασιλικὸν τοῦ Δαβίδ θρόνον μέχρι καὶ τήμερον διαρκέσαντα, ὃν εἰς αἰῶνα φυλάξειν ὁ Θεὸς ἐπηγγείλατο. Δειξάτωσαν δὲ καὶ τὸ σπέρμα τὸ ἐκείνου τῇ βασιλείᾳ κοσμούμενον. Εἰ δὲ τούτων οὐδέτερον δύναιντο ἂν ἀποδείξαι, καὶ ταῦτα λίαν ἀναισχυντοῦντες· λείπεται δυοῖν θάτερον, ἢ ψευδῆ καλεῖν τοῦ Θεοῦ τὴν ὑπόσχεσιν, ἢ ἀληθῆ τὴν ἐπαγγελίαν ὁμολογοῦντας δέχεσθαι τῶν πραγμάτων τὴν μαρτυρίαν. Ὁ γὰρ ἐκ Δαβὶδ κατὰ σάρκα Χριστὸς , • ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς, τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων, ὅσῳ διαφορώτερον παρ᾿ αὐτοὺς κεκληρονόμηκεν ὄνομα. Τίνι γὰρ εἶπέ ποτε τῶν ἀγγέλων. Υιός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε; » Περὶ τούτου ὁ μακάριος Δαβὶδ ἔφη, « Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Τοιγαροῦν διὰ τοῦ Δεσπότου Χριστοῦ τὸ σπέρμα τοῦ Δαβὶδ εἰς αἰῶνα διέμεινε, καὶ ὁ θρόνος αὐτοῦ ἔχει τὸ διαρκές. Οὕτω γὰρ καὶ ὁ μακάριος ἐθέσπισεν Ἡσαΐας. Εἰρηκὼς γὰρ, ὅτι Παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ· [ ἵνα μή τις ὑπολάβῃ τὸ παιδίον ἄνθρωπον, καὶ οὐ Θεὸν, διὰ τῶν ἑξῆς σαφέστερον ἔδειξε, τῷ εἰπεῖν·] « Καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς Ἄγγελος, θαυμαστὸς, σύμβουλος, Θεὸς ἰσχυρὸς, ἐξουσιαστὴς, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος. Ἐπήγαγε μετ᾿ ὀλίγον· Ἐπὶ. τὸν θρόνον Δαβίδ, καὶ τὴν βασιλείαν αὐτοῦ, κατορθῶσαι αὐτὴν ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα χρόνον. Οὕτω τὰ περὶ τοῦ Δεσπότου Χριστοῦ προθεσπίσας ὁ λόγος, περὶ τῶν ἐν μέσῳ γενομένων διεξέρχεται βασιλέων.
« Eis ton aiōna phylaxō autǭ to eleos mou, kai hē diathēkē mou pistē autǭ. [Diathēkēn de legei hēn dietheto tois patrasin ho Theos Patēr, anastēsein, hōs phamen, ek tou spermatos autōn ton Kyrion.] « Kai thēsomai eis ton aiōna tou aiōnos to sperma autou; kai ton thronon autou hōs tas hēmeras tou ouranou. » [Sperma autou hoi tēs charitos trophimoi, kai hē basileia, hēn autos edōrēsato autois; peri hēs autos ho Kyrios pros tous pisteuontas eis auton ephē ; « Deute, hoi eulogēmenoi tou Patros mou, klēronomēsate tēn hētoimasmenēn hymin basileian apo katabolēs kosmou. »] Deixatōsan toinyn hoi Ioudaioi ton basilikon tou Dabid thronon mechri kai tēmeron diarkesanta, hon eis aiōna phylaxein ho Theos epēngeilato. Deixatōsan de kai to sperma to ekeinou tę̄ basileią kosmoumenon. Ei de toutōn oudeteron dynainto an apodeixai, kai tauta lian anaischyntountes; leipetai dyoin thateron, ē pseudē kalein tou Theou tēn hyposchesin, ē alēthē tēn epangelian homologountas dechesthai tōn pragmatōn tēn martyrian. Ho gar ek Dabid kata sarka Christos , • ekathisen en dexią tēs megalōsynēs en hypsēlois, tosoutǭ kreittōn genomenos tōn angelōn, hosǭ diaphorōteron par᾿ autous keklēronomēken onoma. Tini gar eipe pote tōn angelōn. Uios mou ei sy, egō sēmeron gegennēka se? » Peri toutou ho makarios Dabid ephē, « Kathou ek dexiōn mou, heōs an thō tous echthrous sou hypopodion tōn podōn sou. Toigaroun dia tou Despotou Christou to sperma tou Dabid eis aiōna diemeine, kai ho thronos autou echei to diarkes. Houtō gar kai ho makarios ethespisen Hēsaïas. Eirēkōs gar, hoti Paidion egennēthē hēmin, huios kai edothē hēmin, hou hē archē epi tou ōmou autou; [ hina mē tis hypolabę̄ to paidion anthrōpon, kai ou Theon, dia tōn hexēs saphesteron edeixe, tǭ eipein;] « Kai kaleitai to onoma autou megalēs boulēs Angelos, thaumastos, symboulos, Theos ischyros, exousiastēs, archōn eirēnēs, patēr tou mellontos aiōnos. Epēgage met᾿ oligon; Epi. ton thronon Dabid, kai tēn basileian autou, katorthōsai autēn apo tou nyn kai eis ton aiōna chronon. Houtō ta peri tou Despotou Christou prothespisas ho logos, peri tōn en mesǭ genomenōn diexerchetai basileōn.
"I will keep my mercy for him forever, and my covenant will be faithful to him." [By covenant he means the one God the Father made with the fathers, to raise up, as we say, the Lord from their seed.] "And I will establish his seed forever and ever, and his throne as the days of heaven." [His seed are the nurslings of grace, and the kingdom is the one he himself gave them, about which the Lord himself said to those who believe in him, "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."] Let the Jews, then, show David's royal throne lasting even to this day, which God promised to keep forever. Let them show his seed adorned with the kingdom. If they cannot prove either of these, however shamelessly they try, one of two things remains: either to call God's promise false, or, confessing the promise true, to accept the testimony of the facts. For Christ, from David according to the flesh, "sat down at the right hand of the majesty on high, having become as much superior to the angels as the name he has inherited is more excellent than theirs. For to which of the angels did he ever say, 'You are my Son, today I have begotten you'?" About him the blessed David said, "Sit at my right hand, until I make your enemies a footstool for your feet." Through Christ the Lord, then, David's seed has remained forever, and his throne lasts. So too the blessed Isaiah prophesied. For having said, "A child has been born to us, a son also has been given to us, whose rule is upon his shoulder," [so that no one should suppose the child a man and not God, he showed more clearly through what follows, saying,] "And his name is called Angel of great counsel, wonderful, counselor, mighty God, ruler, prince of peace, father of the age to come." He added a little later: "On the throne of David and his kingdom, to establish it from now and forever." Having thus foretold the things concerning Christ the Lord, the word goes through the kings who came in between.
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· Ἐὰν ἐγκαταλίπωσιν οἱ υἱοὶ αὐτοῦ τὸν νόμον μου, καὶ τοῖς κρίμασί μου μὴ πορευθῶσιν. Ἐὰν τὰ δικαιώματά μου βεβηλώσωσι, καὶ τὰς ἐντολάς μου μὴ φυλάξωσιν· ἐπισκέψομαι ἐν ῥάβδῳ τὰς ἀνομίας αὐτῶν· καὶ ἐν μάστιξι τὰς ἀδικίας αὐτῶν. Τὸ δὲ ἔλεός μου οὐ μὴ διασκεδάσω ἀπ᾿ αὐτοῦ, οὐδ᾽ οὐ μὴ ἀδικήσω ἐν τῇ ἀληθείᾳ μου. » Κἂν μυρία, φησὶ, παράνομα δράσωσιν οἱ ἐκ τοῦ Δαβὶδ τὸ γένος κατάγοντες, αὐτοὺς μὲν ὑποβαλῶ τιμωρίαις, τὴν δὲ πρὸς τὸν Δαβὶδ ἐπαγγελίαν βεβαίαν διαφυλάξω. Τὸ δὲ ἔλεός μου οὐ μὴ διασκεδάσω ἀπ᾿ αὐτοῦ, τουτέστι τοῦ Δαβίδ, οὐδ᾽ οὐ μὴ ἀδικήσω ἐν τῇ ἀληθείᾳ μου. Τὸ ἀδικήσω, παραβήσομαι ὁ Σύμμαχος εἴρηκεν· ὁ δὲ ᾿Ακύλας, οὐ ψεύσομαι. [Οὐδ' οὐ μὴ ἀδικήσω, ἀντὶ τοῦ, Οὐ μὴ παραβιβάσω, οὐδ᾽ οὐ μὴ ψεύσομαί μου τὰς ἐπαγγελίας.]
; Ean enkatalipōsin hoi huioi autou ton nomon mou, kai tois krimasi mou mē poreuthōsin. Ean ta dikaiōmata mou bebēlōsōsi, kai tas entolas mou mē phylaxōsin; episkepsomai en rhabdǭ tas anomias autōn; kai en mastixi tas adikias autōn. To de eleos mou ou mē diaskedasō ap᾿ autou, oud᾽ ou mē adikēsō en tę̄ alētheią mou. » Kan myria, phēsi, paranoma drasōsin hoi ek tou Dabid to genos katagontes, autous men hypobalō timōriais, tēn de pros ton Dabid epangelian bebaian diaphylaxō. To de eleos mou ou mē diaskedasō ap᾿ autou, toutesti tou Dabid, oud᾽ ou mē adikēsō en tę̄ alētheią mou. To adikēsō, parabēsomai ho Symmachos eirēken; ho de ᾿Akylas, ou pseusomai. [Oud' ou mē adikēsō, anti tou, Ou mē parabibasō, oud᾽ ou mē pseusomai mou tas epangelias.]
"If his sons forsake my law and do not walk in my judgments, if they profane my ordinances and do not keep my commandments, I will visit their iniquities with a rod and their injustices with scourges. But my mercy I will not scatter from him, nor will I be unjust in my truth." "Even if those who trace their descent from David commit countless lawless deeds," he says, "I will subject them to punishments, but I will keep the promise to David firm." "But my mercy I will not scatter from him," that is, from David, "nor will I be unjust in my truth." For "I will be unjust" Symmachus said "I will transgress"; Aquila, "I will not lie." ["Nor will I be unjust," that is, "I will not transgress, nor will I lie about my promises."]
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« Οὐδ᾽ οὐ μὴ βεβηλώσω τὴν διαθήκην μου, καὶ τὰ ἐκπορευόμενα διὰ τῶν χειλέων μου οὐ μὴ ἀθετήσω. » Οὐ ψεύσομαί μου τὰς ἐπαγγελίας, οὐ παραβήσομαι τὰς συνθήκας, ἀλλὰ δείξω τῶν ὑποσχέσεων τὴν ἀλήθειαν. [ὅτε ὁ ἐμὸς υἱὸς ὁ συνάναρχός μοι καὶ συναΐδιος ἐκ Δαβὶδ σαρκωθῇ· τοῦτο γὰρ λέγει διὰ τῶν ἑξῆς].
« Oud᾽ ou mē bebēlōsō tēn diathēkēn mou, kai ta ekporeuomena dia tōn cheileōn mou ou mē athetēsō. » Ou pseusomai mou tas epangelias, ou parabēsomai tas synthēkas, alla deixō tōn hyposcheseōn tēn alētheian. [hote ho emos huios ho synanarchos moi kai synaïdios ek Dabid sarkōthę̄; touto gar legei dia tōn hexēs].
"Nor will I profane my covenant, and what goes out through my lips I will not set aside." "I will not lie about my promises; I will not transgress the covenants, but I will show the truth of the promises" [when my Son, without beginning and eternal with me, takes flesh from David; for he says this through what follows].
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« "Απαξ ὤμοσα ἐν τῷ ἁγίῳ μου, εἰ τῷ Δαβὶδ ψεύσομαι. » Βεβαίαν γὰρ πρὸς αὐτὸν ποιησάμενος τὴν ὑπόσχεσιν, ἐπιθήσω ταύτῃ τὸ πέρας · τὸ γὰρ ὤμοσα ἐπὶ τοῦ βεβαίου τέθεικεν, ὡς τῶν ἐπαγγελλομένων ὅρκῳ βεβαιούντων τὰς ὑποσχέσεις.
« "Apax ōmosa en tǭ hagiǭ mou, ei tǭ Dabid pseusomai. » Bebaian gar pros auton poiēsamenos tēn hyposchesin, epithēsō tautę̄ to peras ; to gar ōmosa epi tou bebaiou tetheiken, hōs tōn epangellomenōn horkǭ bebaiountōn tas hyposcheseis.
"Once I have sworn by my holy one, that I will not lie to David." "Having made a firm promise to him, I will bring it to fulfillment." He put "I swore" for firmness, since those who promise confirm their promises with an oath.
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«Τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μενεῖ· καὶ ὁ θρόνος αὐτοῦ ὡς ὁ ἥλιος ἐναντίον μου. Καὶ ὡς ἡ σελήνη κατηρτισμένη εἰς τὸν αἰῶνα· καὶ ὁ μάρτυς ἐν οὐρανῷ πιστός. » Αντὶ τοῦ ὁ μάρτυς, ὁ Σύμμαχος ὁ διαμαρτυράμενος τέθεικε. Καὶ ἐν τῷ ἑβδομηκοστῷ καὶ πρώτῳ ψαλμῷ ὁ μακάριος Δαβίδ περὶ τοῦ Δεσπότου Χριστοῦ προηγόρευσε - « Πρὸ τοῦ ἡλίου διαμένει τὸ ὄνομα αὐτοῦ, καὶ συμπαραμενεῖ τῷ ἡλίῳ, καὶ πρὸ τῆς σελήνης γενεάς γενεῶν. · Ἐπειδὴ γὰρ ὁ ἥλιος τὸν χρόνον μετρεῖσθαι ποιεῖ ἀνίσχων τε καὶ δυόμενος, καὶ ἡμέραν καὶ νύκτα ποιῶν, διὰ τοῦ ἡλίου, τοῦ θρόνου τὸ ἀκατάλυτον ἠβουλήθη δηλῶσαι, τὸ δὲ σπέρμα εἰς αἰῶνα διαθήσειν ὑπέσχετο. [ Σπέρμα δὲ τοῦ Θεοῦ Λόγου οἱ εἰς αὐτὸν πιστεύοντες ἅπαντες .] Ὁ δὲ ταῦτα ὑποσχόμενος, καὶ διαμαρτυράμενος, ἐν οὐρανῷ τέ ἐστι, καὶ ἀληθέσι καὶ πιστοῖς κέχρηται λόγοις, ὡς μόνος ὑπάρχων ἀψευδής. Οὕτω τὰς πρὸς τὸν Δαβὶδ γεγενημένας ὑποσχέσεις εἰρηκότες, τὰς συμβάσας αὐτοῖς ὀλοφύρονται συμφοράς.
«To sperma autou eis ton aiōna menei; kai ho thronos autou hōs ho hēlios enantion mou. Kai hōs hē selēnē katērtismenē eis ton aiōna; kai ho martys en ouranǭ pistos. » Anti tou ho martys, ho Symmachos ho diamartyramenos tetheike. Kai en tǭ hebdomēkostǭ kai prōtǭ psalmǭ ho makarios Dabid peri tou Despotou Christou proēgoreuse - « Pro tou hēliou diamenei to onoma autou, kai symparamenei tǭ hēliǭ, kai pro tēs selēnēs geneas geneōn. ; Epeidē gar ho hēlios ton chronon metreisthai poiei anischōn te kai dyomenos, kai hēmeran kai nykta poiōn, dia tou hēliou, tou thronou to akatalyton ēboulēthē dēlōsai, to de sperma eis aiōna diathēsein hypescheto. [ Sperma de tou Theou Logou hoi eis auton pisteuontes hapantes .] Ho de tauta hyposchomenos, kai diamartyramenos, en ouranǭ te esti, kai alēthesi kai pistois kechrētai logois, hōs monos hyparchōn apseudēs. Houtō tas pros ton Dabid gegenēmenas hyposcheseis eirēkotes, tas symbasas autois olophyrontai symphoras.
"His seed will remain forever, and his throne like the sun before me, and like the moon established forever; and the witness in heaven is faithful." For "the witness" Symmachus put "he who solemnly testified." In the seventy-first psalm too the blessed David foretold about Christ the Lord: "His name endures before the sun, and he will remain with the sun, and before the moon, generation of generations." For since the sun makes time measurable by rising and setting and making day and night, he wished by the sun to show the indestructibility of the throne, and he promised to establish the seed forever. [The seed of God the Word are all who believe in him.] The one who promised and testified to these things is in heaven and uses true and faithful words, as the only one without falsehood. Having thus spoken of the promises made to David, they lament the misfortunes that befell them.
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• Σὺ δὲ ἀπώσω καὶ ἐξουδένωσας· ἀνεβάλου τὸν Χριστόν σου. Κατέστρεψας τὴν διαθήκην τοῦ δούλου σου.» Ὁ δὲ Σύμμαχος οὕτως, Σὺ δὲ αὐτὸς ἀπεβάλου καὶ ἀπεδοκίμασας, ἐχολώθης πρὸς τὸν Χριστόν σου, εἰς κατάραν ἔδωκας τὴν συνθήκην τοῦ δούλου σου. Σὺ δὲ αὐτὸς, ὁ ἐκεῖνα παρέξειν ὑποσχόμενος, ἀπώσω μὲν τοὺς τοῦ Δαβὶδ ἀπογόνους, καὶ εὐτελεῖς ἔδειξας, καὶ εἰς δουλείαν παρέδωκας, κατέλυσας δὲ τὴν τούτου βασιλείαν, καὶ τὰς γεγενημένας πρὸς τὸν σὸν θεράποντα συνθήκας διέλυσας. Χριστὸν γὰρ ἐνταῦθα βασιλείαν καλεῖ. Αιχμάλωτοι δὲ ἀπηνέχθησαν οἱ δύο τοῦ Δαβίδ ἀπόγονοι, Ἰεχωνίας καὶ Σεδεκίας · εἰς τούτους δὲ κατέληξεν ἡ τοῦ Δαβίδ βασιλεία. Ζοροβάβελ γὰρ , σμα αὐτοῦ ὁ μετὰ τὴν αἰχμαλωσίαν ἡγεμονεύσας, δημαγωγός ἦν, οὐ βασιλεύς. · Ἐβεβήλωσας εἰς τὴν γῆν τὸ ἁγίασμα αὐτοῦ. › ῾Αγίασμα τὸν ναὸν καλεῖ, ὃν ἡβουλήθη μὲν ὁ Δαβὶδ οἰκοδομῆσαι, ἐδείματο δὲ Σολομών μετὰ τὸν Δαβίδ· τοῦτον λέγει βεβηλωθῆναι τῇ τῶν Βαβυλωνίων ἐφόδῳ, καὶ γενέσθαι προσόμοιον βοτάνῃ ἀνθούσῃ. Καταλυθεὶς γὰρ εἰς χῶμα κατέπεσε, καὶ χέρσῳ παραπλήσιος ἦν.
• Sy de apōsō kai exoudenōsas; anebalou ton Christon sou. Katestrepsas tēn diathēkēn tou doulou sou.» Ho de Symmachos houtōs, Sy de autos apebalou kai apedokimasas, echolōthēs pros ton Christon sou, eis kataran edōkas tēn synthēkēn tou doulou sou. Sy de autos, ho ekeina parexein hyposchomenos, apōsō men tous tou Dabid apogonous, kai euteleis edeixas, kai eis douleian paredōkas, katelysas de tēn toutou basileian, kai tas gegenēmenas pros ton son theraponta synthēkas dielysas. Christon gar entautha basileian kalei. Aichmalōtoi de apēnechthēsan hoi dyo tou Dabid apogonoi, Iechōnias kai Sedekias ; eis toutous de katelēxen hē tou Dabid basileia. Zorobabel gar , sma autou ho meta tēn aichmalōsian hēgemoneusas, dēmagōgos ēn, ou basileus. ; Ebebēlōsas eis tēn gēn to hagiasma autou. › ῾Agiasma ton naon kalei, hon hēboulēthē men ho Dabid oikodomēsai, edeimato de Solomōn meta ton Dabid; touton legei bebēlōthēnai tę̄ tōn Babylōniōn ephodǭ, kai genesthai prosomoion botanę̄ anthousę̄. Katalytheis gar eis chōma katepese, kai chersǭ paraplēsios ēn.
"But you have cast off and despised; you have rejected your Christ. You have overturned the covenant of your servant." Symmachus has: "But you yourself have cast off and rejected; you were angered against your Christ; you gave the covenant of your servant to a curse." "But you yourself, who promised to give those things, cast off David's descendants, made them mean, gave them over to slavery, destroyed his kingdom, and dissolved the covenants made with your servant." Here he calls the kingdom "Christ." The two descendants of David, Jeconiah and Zedekiah, were carried off captive; and in them the kingdom of David ended. For Zerubbabel, who governed after the captivity, was a leader of the people, not a king. "You have profaned his sanctuary to the ground." He calls the temple a sanctuary, which David wished to build but Solomon built after David. He says that it was profaned by the Babylonians' attack and became like flowering grass. For, demolished, it fell to a heap and was like waste ground.
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· Καθεῖλες πάντας τοὺς φραγμοὺς αὐτοῦ. » Πάσης αὐτὸν ἀσφαλείας ἐγύμνωσας. « Ἔθου τὰ ὀχυρώματα αὐτοῦ δειλίαν. » Τοῖς γὰρ τῶν πόλεων περιβόλοις πάλαι θαῤῥῶν, ἐξέπεσε τοῦ θάρσους, καὶ δειλίαν περίκειται.
; Katheiles pantas tous phragmous autou. » Pasēs auton asphaleias egymnōsas. « Ethou ta ochyrōmata autou deilian. » Tois gar tōn poleōn peribolois palai tharrhōn, exepese tou tharsous, kai deilian perikeitai.
"You have broken down all his fences." "You stripped him of all security." "You made his strongholds a terror." "For he who once trusted in the walls of the cities lost his confidence and is clothed with cowardice."
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« Διήρπαζον αὐτὸν πάντες οἱ διοδεύοντες ὁδόν. » Μωαβίται, Αμμανίται, ᾿Αλλόφυλοι, Ἰδουμαῖοι, Σύροι, ᾿Ασσύριοι, Βαβυλώνιοι. « Ἐγενήθη ὄνειδος τοῖς γείτοσιν αὐτοῦ. Ἐπίχαρτος ἐγένετο καὶ ἐπονείδιστος τοῖς ὁμόροις.
« Diērpazon auton pantes hoi diodeuontes hodon. » Mōabitai, Ammanitai, ᾿Allophyloi, Idoumaioi, Syroi, ᾿Assyrioi, Babylōnioi. « Egenēthē oneidos tois geitosin autou. Epichartos egeneto kai eponeidistos tois homorois.
"All who pass along the road plundered him." Moabites, Ammonites, Philistines, Idumeans, Syrians, Assyrians, Babylonians. "He has become a reproach to his neighbors." "He became a cause of gloating and reproach to those around."
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« Ὕψωσας τὴν δεξιὰν τῶν θλιβόντων αὐτὸν. » Ἰσχυροτέρους αὐτοῦ τοὺς πολεμίους ἀπέφηνας. « Εὔφρανας πάντας τοὺς ἐχθροὺς αὐτοῦ. · Καταγέλαστον αὐτὸν τοῖς δυσμενέσι πεποίηκας.
« Hypsōsas tēn dexian tōn thlibontōn auton. » Ischyroterous autou tous polemious apephēnas. « Euphranas pantas tous echthrous autou. ; Katagelaston auton tois dysmenesi pepoiēkas.
"You exalted the right hand of those who afflict him." "You made the enemies stronger than he." "You gladdened all his enemies." "You made him a laughingstock to his foes."
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« ᾿Απέστρεψας τὴν βοήθειαν τῆς ῥομφαίας αὐτοῦ, καὶ οὐκ ἀντελάβου αὐτοῦ ἐν τῷ πολέμῳ. » ῎Αχρηστα αὐτῷ τὰ ὅπλα γεγένηται, τῆς σῆς γυμνωθέντι κηδεμονίας.
« ᾿Apestrepsas tēn boētheian tēs rhomphaias autou, kai ouk antelabou autou en tǭ polemǭ. » ᾿Achrēsta autǭ ta hopla gegenētai, tēs sēs gymnōthenti kēdemonias.
"You turned back the help of his sword and did not support him in war." "His weapons have become useless to him, stripped of your care."
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« Κατέλυσας ἀπὸ καθαρισμοῦ αὐτοῦ. » Ὁ δὲ Σύμμαχος οὕτως, ᾿Απέπαυσας τὴν καθαρότητα αὐτοῦ. Οὐ γὰρ δύναται περιῤῥαντηρίοις καθαίρεσθαι αἰχμάλωτος ὢν, καὶ πόῤῥω τοῦ σοῦ διάγων νεώ. • Τὸν θρόνον αὐτοῦ εἰς τὴν γῆν κατέῤῥαξας. » Πάμπαν αὐτοῦ τὴν βασιλείαν κατέλυσας.
« Katelysas apo katharismou autou. » Ho de Symmachos houtōs, ᾿Apepausas tēn katharotēta autou. Ou gar dynatai perirrhantēriois kathairesthai aichmalōtos ōn, kai porrhō tou sou diagōn neō. • Ton thronon autou eis tēn gēn katerrhaxas. » Pampan autou tēn basileian katelysas.
"You have ended his cleansing." Symmachus has: "You have made his purity cease." "For being a captive and living far from your temple, he cannot be cleansed with sprinklings." "You have dashed his throne to the ground." "You have utterly destroyed his kingdom."
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· Ἐσμίκρυνας τὰς ἡμέρας τοῦ χρόνου αὐτοῦ. › Εἰς αἰῶνα φυλάξειν τὴν βασιλείαν ὁ ἐπαγγειλάμενος, ὀλίγῳ ταύτην περιώρισας χρόνῳ. « Κατέχεας αὐτῷ αἰσχύνην. » Ἐπονείδιστος γεγένηται, καὶ αἰσχύνης ἐμπίπλαται. Σεδεκίας μὲν γὰρ, ἐκκοπέντων τῶν ὀφθαλμῶν, μύλωνι παρεδόθη πάντα τὸν λειπόμενον χρόνον. Ίεχωνίας δὲ καὶ αὐτὸς ἐδούλευσεν. Αἰσχύνης δὲ καὶ ὀνειδισμοῦ ταῦτα μεστά. Οὕτω τὰς συμφορὰς ὁ προφητικὸς διηγησάμενος λόγος, ποτνιᾶσθαι καὶ ἱκετεύειν παρεγγυᾷ.
; Esmikrynas tas hēmeras tou chronou autou. › Eis aiōna phylaxein tēn basileian ho epangeilamenos, oligǭ tautēn periōrisas chronǭ. « Katecheas autǭ aischynēn. » Eponeidistos gegenētai, kai aischynēs empiplatai. Sedekias men gar, ekkopentōn tōn ophthalmōn, mylōni paredothē panta ton leipomenon chronon. Iechōnias de kai autos edouleusen. Aischynēs de kai oneidismou tauta mesta. Houtō tas symphoras ho prophētikos diēgēsamenos logos, potniasthai kai hiketeuein parengyą.
"You have shortened the days of his time." "You who promised to keep the kingdom forever limited it to a short time." "You have poured shame upon him." "He has become a reproach and is filled with shame." For Zedekiah, his eyes put out, was given to the mill for the rest of his life; and Jeconiah too was a slave. These things are full of shame and reproach. Having thus recounted the misfortunes, the prophetic word charges them to implore and entreat.
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«Ἕως πότε, Κύριε, ἀποστρέφῃ εἰς τέλος, ἐκκαυθήσεται ὡς πῦρ ἡ ὀργή σου;» ῾Ὁ δὲ Σύμμαχος, "Εως τίνος, Κύριε, ἀποκρυβήσῃ εἰς τέλος, φλεγήσεται ὡς πῦρ ὁ θυμός σου; Μέχρι τίνος, φησὶ, Δέσποτα , οὐκ ἐθέλεις ἰδεῖν τὰς ἡμετέρας ὀδύνας, οὐδὲ ἐπιφαίνῃ, καὶ λύεις τὰς συμφοράς, ἀλλὰ καθάπερ πῦρ τὴν ὀργὴν τῇ μνήμῃ τῶν ἡμετέρων ἁμαρτάδων ἐκκαίεις ;
«Heōs pote, Kyrie, apostrephę̄ eis telos, ekkauthēsetai hōs pyr hē orgē sou?» ῾Ho de Symmachos, "Eōs tinos, Kyrie, apokrybēsę̄ eis telos, phlegēsetai hōs pyr ho thymos sou? Mechri tinos, phēsi, Despota , ouk etheleis idein tas hēmeteras odynas, oude epiphainę̄, kai lyeis tas symphoras, alla kathaper pyr tēn orgēn tę̄ mnēmę̄ tōn hēmeterōn hamartadōn ekkaieis ?
"How long, Lord, will you turn away to the end? Will your anger burn like fire?" Symmachus has: "How long, Lord, will you hide yourself to the end? Will your wrath blaze like fire?" "How long, Master," he says, "will you be unwilling to see our pains, and not appear and end the misfortunes, but kindle your anger like fire by the memory of our sins?"
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« Μνήσθητι, τίς μου ἡ ὑπόστασις. » Ποιητὴς εἶ καὶ πλάστης, καὶ τῆς ἐμῆς δυνάμεως τὰ μέτρα γινώσκεις. « Μὴ γὰρ ματαίως ἔκτισας πάντας τοὺς υἱοὺς τῶν ἀνθρώπων ; » Οὐκ εἰκῆ, οὐδὲ μάτην τοὺς ἀνθρώπους διέπλασας, ἀλλ᾽ ἀγαθότης τῆς δημιουργίας ἡγήσατο. Δι' ἀγαθότητα γὰρ μόνην ἡμᾶς ἐδημιούργησας. Μὴ παρίδῃς τοίνυν τοσούτοις συγκληρωθέντας κακοῖς.
« Mnēsthēti, tis mou hē hypostasis. » Poiētēs ei kai plastēs, kai tēs emēs dynameōs ta metra ginōskeis. « Mē gar mataiōs ektisas pantas tous huious tōn anthrōpōn ? » Ouk eikē, oude matēn tous anthrōpous dieplasas, all᾽ agathotēs tēs dēmiourgias hēgēsato. Di' agathotēta gar monēn hēmas edēmiourgēsas. Mē paridę̄s toinyn tosoutois synklērōthentas kakois.
"Remember what my substance is." "You are maker and fashioner, and you know the measure of my strength." "For did you create all the sons of men in vain?" "You did not form men idly or in vain; goodness led the creation. For you created us out of goodness alone. Do not overlook, then, those allotted so many evils."
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« Τίς ἐστιν ἄνθρωπος ὃς ζήσεται, καὶ οὐκ ὄψεται θάνατον, ῥύσεται τὴν ψυχὴν αὐτοῦ ἐκ χειρὸς ᾅδου; » Παντὸς ἀνθρώπου τέλος ἡ τελευτή · περιγενέσθαι γὰρ τοῦ θανάτου τῶν ἀδυνάτων · ζῶσι τοίνυν μετάδος φιλανθρωπίας. Εἶτα πάλιν ἀναμιμνήσκει τῶν ὑποσχέσεων.
« Tis estin anthrōpos hos zēsetai, kai ouk opsetai thanaton, rhysetai tēn psychēn autou ek cheiros hądou? » Pantos anthrōpou telos hē teleutē ; perigenesthai gar tou thanatou tōn adynatōn ; zōsi toinyn metados philanthrōpias. Eita palin anamimnēskei tōn hyposcheseōn.
"Who is the man who will live and not see death, who will rescue his soul from the hand of Hades?" "The end of every man is death; for it is impossible to prevail over death. Give your love for humankind, then, to the living." Then again he reminds him of the promises.
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« Ποῦ εἰσι τὰ ἐλέη σου τὰ ἀρχαῖα, Κύριε, ἃ ὤμοσας τῷ Δαβὶδ ἐν τῇ ἀληθείᾳ σου ; › Καλῶς δὲ πανταχοῦ τῆς ἀληθείας προσφέρει τὴν μαρτυρίαν, εἰς τὴν βεβαίωσιν τῶν ἐπαγγελιῶν διεγείρων τὸν ὑποσχόμενον· καὶ τὸ προοίμιον δὲ ἀπὸ τοῦ ἐλέου ἐξύφηνε, καὶ ἐν τῷ τέλει τοῦ ἐλέου πάλιν ἀναμιμνήσκει· τοῦτο γὰρ ἐδέοντο μάλιστα.
« Pou eisi ta eleē sou ta archaia, Kyrie, ha ōmosas tǭ Dabid en tę̄ alētheią sou ? › Kalōs de pantachou tēs alētheias prospherei tēn martyrian, eis tēn bebaiōsin tōn epangeliōn diegeirōn ton hyposchomenon; kai to prooimion de apo tou eleou exyphēne, kai en tǭ telei tou eleou palin anamimnēskei; touto gar edeonto malista.
"Where are your ancient mercies, Lord, which you swore to David in your truth?" Everywhere he rightly brings the witness of truth, rousing the one who promised to confirm the promises. He wove the opening from mercy, and at the end he again reminds of mercy; for this they especially needed.
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« Μνήσθητι, Κύριε, τοῦ ὀνειδισμοῦ τῶν δούλων σου, οὗ ὑπέσχον ἐν τῷ κόλπῳ μου πολλῶν ἐθνῶν. » Ὁ δὲ Σύμμαχος οὕτως, Καὶ ἐβάστασα ἐν τῷ κόλπῳ μου παμπόλλων ἐθνῶν. Μὴ παρίδης με, φησὶν, ὀνειδιζόμενον, οὐχ ὑφ᾽ ἑνὸς ἔθνους, ἀλλ᾽ ὑπὸ μυρίων. Οὐ γὰρ μόνον ᾿Ασσύριοί μοι ἐπικερτομοῦσι, καὶ Βαβυλώνιοι, ἀλλὰ καὶ οἱ πλησιόχωροι πάντες, οἱ τὴν πρὸς ἐμὲ δυσμένειαν ἐσχηκότες ἀεί. Οὐκ ἐμοὶ δὲ μόνον ἐπιχαίρουσιν, ἀλλὰ καὶ κατὰ σοῦ τὴν γλῶτταν κινοῦσι, καὶ βλασφήμοις κέχρηνται λόγοις, ἀσθένειαν σὴν τὴν ἐμὴν δουλείαν νομίζοντες. Τοῦτο γὰρ διὰ τῶν ἐπιφερομένων ἐδήλωσεν ·
« Mnēsthēti, Kyrie, tou oneidismou tōn doulōn sou, hou hypeschon en tǭ kolpǭ mou pollōn ethnōn. » Ho de Symmachos houtōs, Kai ebastasa en tǭ kolpǭ mou pampollōn ethnōn. Mē paridēs me, phēsin, oneidizomenon, ouch hyph᾽ henos ethnous, all᾽ hypo myriōn. Ou gar monon ᾿Assyrioi moi epikertomousi, kai Babylōnioi, alla kai hoi plēsiochōroi pantes, hoi tēn pros eme dysmeneian eschēkotes aei. Ouk emoi de monon epichairousin, alla kai kata sou tēn glōttan kinousi, kai blasphēmois kechrēntai logois, astheneian sēn tēn emēn douleian nomizontes. Touto gar dia tōn epipheromenōn edēlōsen ;
"Remember, Lord, the reproach of your servants, which I bore in my bosom from many nations." Symmachus has: "And I carried in my bosom that of very many nations." "Do not overlook me," he says, "reproached not by one nation but by countless. For not only the Assyrians and Babylonians taunt me, but all the neighbors who have always borne ill will toward me. And they not only gloat over me but move their tongue against you and use blasphemous words, thinking my slavery your weakness." For he showed this through what follows.
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• Οὗ ὠνείδισαν οἱ ἐχθροί σου, Κύριε· οὗ ὠνείδισαν τὸ ἀντάλλαγμα τοῦ Χριστοῦ σου. » Ὁ δὲ Σύμμαχος καὶ ὁ Θεοδοτίων οὕτως· Ὠνείδισαν τὰ ἴχνη τοῦ Χριστοῦ σου· Ιχνη δὲ Χριστοῦ προσηγόρευσε τοὺς κατ᾿ ἐκεῖνον τὸν καιρὸν βασιλέας, δι' ὧν ὥδευσεν ὁ περὶ τῆς Χριστοῦ βασιλείας λόγος. Καὶ οἱ Ἑβδομήκοντα δὲ ἀντάλλαγμα αὐτοὺς προσηγόρευσαν, ὡς κατὰ σάρκα αὐτοῦ γεγενημένους προγόνους, καὶ ὡς ἐν σκοτίᾳ τινὶ τὴν βασιλείαν ἰθύνοντας. Διὰ τὸν Χριστόν σου τοίνυν, οὖ ἴχνη οὗτοι τυγχάνουσι, καὶ ἀντάλλαγμα, παῦσον ἡμῶν, Δέσποτα, τὰ ὀνείδη.
• Hou ōneidisan hoi echthroi sou, Kyrie; hou ōneidisan to antallagma tou Christou sou. » Ho de Symmachos kai ho Theodotiōn houtōs; Ōneidisan ta ichnē tou Christou sou; Ichnē de Christou prosēgoreuse tous kat᾿ ekeinon ton kairon basileas, di' hōn hōdeusen ho peri tēs Christou basileias logos. Kai hoi Hebdomēkonta de antallagma autous prosēgoreusan, hōs kata sarka autou gegenēmenous progonous, kai hōs en skotią tini tēn basileian ithynontas. Dia ton Christon sou toinyn, ou ichnē houtoi tynchanousi, kai antallagma, pauson hēmōn, Despota, ta oneidē.
"With which your enemies reproached, Lord, with which they reproached the exchange of your Christ." Symmachus and Theodotion have: "They reproached the footsteps of your Christ." He called the kings of that time the footsteps of Christ, through whom the word about Christ's kingdom traveled. The Seventy called them an "exchange," as his forefathers according to the flesh, and as guiding the kingdom as in a kind of shadow. "For the sake of your Christ, then, whose footsteps and exchange these are, end our reproaches, Master."
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« Εὐλογητὸς Κύριος εἰς τὸν αἰῶνα· γένοιτο, γένοιτο. » ᾿Αγαθῆς ἐλπίδος ἡ ὑμνῳδία. Πιστεύσαντες γὰρ αἰτήσεις δέξασθαι, τόνδε τὸν ὕμνον προσενηνόχασι τῷ Θεῷ. Ταύτην δὲ τὴν διάνοιαν καὶ ὁ ᾿Ακύλας δείκνυσιν ἀκριβέστερον, τὸ Ἀμὴν Ἀμὴν ἑρμηνεύσας · ἔφη γὰρ Πεπιστωμένος καὶ πεπιστευμένος, ἀντὶ τοῦ, Ἀληθὴς εἶ, καὶ λίαν ἀληθής. Εὐλογητὸς τοίνυν εἰς τὸν αἰῶνα· βεβαιοῖς γάρ σου τοῖς ἔργοις τὰς ὑποσχέσεις.
« Eulogētos Kyrios eis ton aiōna; genoito, genoito. » ᾿Agathēs elpidos hē hymnǭdia. Pisteusantes gar aitēseis dexasthai, tonde ton hymnon prosenēnochasi tǭ Theǭ. Tautēn de tēn dianoian kai ho ᾿Akylas deiknysin akribesteron, to Amēn Amēn hermēneusas ; ephē gar Pepistōmenos kai pepisteumenos, anti tou, Alēthēs ei, kai lian alēthēs. Eulogētos toinyn eis ton aiōna; bebaiois gar sou tois ergois tas hyposcheseis.
"Blessed be the Lord forever. So be it, so be it." The hymnody is of good hope. For believing that they would receive their requests, they offered this hymn to God. Aquila shows this sense more precisely, interpreting the "Amen, Amen"; for he said, "Faithful and trusted"; that is, "You are true, and very true. Blessed, then, forever; for you confirm your promises by your deeds."
Chapter 89
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« Προσευχὴ τῷ Μωσεῖ ἀνθρώπῳ τοῦ Θεοῦ. › Τινὲς μὲν τῶν συγγραφέων τὸν μέγαν ἔφασαν Μωσῆν τήνδε ποιῆσαι τὴν προσευχήν· τινὲς δὲ συγγραφέα αὐτῆς εἶπον τὸν μακάριον Δαβίδ εἶναι, προσαρμόσαι δὲ αὐτὴν Μωσῇ τῷ θεσπεσίῳ · διπλῆν δὲ ὅμως ὁ ψαλμός χρησμολογίαν ἔχει. Προθεσπίζει γὰρ, οὐ μόνας τῶν Ἰουδαίων τὰς συμφοράς, ἀλλὰ καὶ πάσης τῆς ἀνθρωπείας φύσεως διδάσκει τὸ φθαρτὸν καὶ ἐπίκηρον. Προλέγει δὲ τὴν ἐπὶ τὸ κρεῖττον καὶ τούτων κἀκείνων μεταβολήν. [᾿Ακριβῶς δὲ καὶ ὁ παρὼν ψαλμὸς παρὰ τοῦ μακαρίου Δαβὶδ ἐγράφη, ὡς καὶ οἱ λοιποὶ ἅπαντες.] Κύριε, καταφυγὴ ἐγενήθης ἡμῖν ἐν γενεᾷ καὶ γενεᾷ. » Ἰουδαίων μὲν γὰρ ἐγένετο καταφυγὴ, οὐκ ἐν Αἰγύπτῳ μόνον, ἀλλὰ καὶ ἐν τῇ ἐρήμῳ καὶ ἐπὶ Ἰησοῦ τοῦ Ναυῆ, καὶ ἐπὶ Γεδεών, Βαράκ τε καὶ Ἰεφθάε, καὶ Σαμψὼν, καὶ Σαμουήλ, καὶ Δαβίδ · καὶ διὰ τῶν προφητῶν αὐτοὺς πάσης κηδεμονίας ἠξίωσε, καὶ βασιλευομένοις πάσης ἐπικουρίας μετέδωκε. Πᾶσα δὲ τῶν ἀνθρώπων ἡ φύσις τούτοις κέχρηται τοῖς λόγοις, τῶν παντοδαπῶν εὐεργεσιῶν ἀναμιμνήσκουσα τὸν Θεὸν, ὅπως τὸν Ἐνὼχ μετέθηκεν, ὅπως ἀπάντων τὸν θηριώδη βίον ἀσπασαμένων, σπινθῆρα τῷ γένει τὸν θεσπέσιον διεφύλαξε Νῶε, ὅπως τὸν πατριάρχην Ἀβραὰμ ἐκλεξάμενος, πᾶσιν ὑπέσχετο τὴν εὐλογίαν τοῖς ἔθνεσιν. Οὐ γὰρ, ὥς τινες τῶν ἀπίστων τολμῶσι λέγειν, ἐκ μεταμελείας εἰς τὴν τῶν ἐθνῶν ἦλθεν εὐεργεσίαν τῶν ὅλων ὁ Κύριος, ἀλλὰ ἀεὶ πάντων ἀνθρώπων προμηθούμενος διετέλεσε τῶν ὅλων ὁ Κύριος, [καὶ πρὸ τῆς ἀκαταλήπτου αὐτοῦ ἐνανθρωπήσεως]. Καὶ τοῦτο ἡμᾶς ἡ προφητεία ἐδίδαξε λέγειν · « Κύριε, καταφυγὴ ἐγενήθης ἡμῖν ἐν γενεᾷ καὶ γενεᾷ. » ᾿Αεὶ γὰρ τῆς σῆς ἐλπίδος ἀπηλαύσαμεν, Δέσποτα
« Proseuchē tǭ Mōsei anthrōpǭ tou Theou. › Tines men tōn syngrapheōn ton megan ephasan Mōsēn tēnde poiēsai tēn proseuchēn; tines de syngraphea autēs eipon ton makarion Dabid einai, prosarmosai de autēn Mōsę̄ tǭ thespesiǭ ; diplēn de homōs ho psalmos chrēsmologian echei. Prothespizei gar, ou monas tōn Ioudaiōn tas symphoras, alla kai pasēs tēs anthrōpeias physeōs didaskei to phtharton kai epikēron. Prolegei de tēn epi to kreitton kai toutōn kakeinōn metabolēn. [᾿Akribōs de kai ho parōn psalmos para tou makariou Dabid egraphē, hōs kai hoi loipoi hapantes.] Kyrie, kataphygē egenēthēs hēmin en geneą kai geneą. » Ioudaiōn men gar egeneto kataphygē, ouk en Aigyptǭ monon, alla kai en tę̄ erēmǭ kai epi Iēsou tou Nauē, kai epi Gedeōn, Barak te kai Iephthae, kai Sampsōn, kai Samouēl, kai Dabid ; kai dia tōn prophētōn autous pasēs kēdemonias ēxiōse, kai basileuomenois pasēs epikourias metedōke. Pasa de tōn anthrōpōn hē physis toutois kechrētai tois logois, tōn pantodapōn euergesiōn anamimnēskousa ton Theon, hopōs ton Enōch metethēken, hopōs apantōn ton thēriōdē bion aspasamenōn, spinthēra tǭ genei ton thespesion diephylaxe Nōe, hopōs ton patriarchēn Abraam eklexamenos, pasin hypescheto tēn eulogian tois ethnesin. Ou gar, hōs tines tōn apistōn tolmōsi legein, ek metameleias eis tēn tōn ethnōn ēlthen euergesian tōn holōn ho Kyrios, alla aei pantōn anthrōpōn promēthoumenos dietelese tōn holōn ho Kyrios, [kai pro tēs akatalēptou autou enanthrōpēseōs]. Kai touto hēmas hē prophēteia edidaxe legein ; « Kyrie, kataphygē egenēthēs hēmin en geneą kai geneą. » ᾿Aei gar tēs sēs elpidos apēlausamen, Despota
"A prayer of Moses, the man of God." Some of the writers said that the great Moses composed this prayer; others said the blessed David was its writer, but fitted it to the inspired Moses. In any case the psalm contains a twofold oracle. For it foretells not only the misfortunes of the Jews, but also teaches the corruptible and perishable state of the whole of human nature; and it foretells the change for the better of both these and those. [Strictly, the present psalm too was written by the blessed David, as were all the rest.] "Lord, you have become our refuge in generation and generation." For he became the refuge of the Jews not only in Egypt, but also in the desert, and in the time of Joshua son of Nun, of Gideon, Barak, Jephthah, Samson, Samuel, and David; and through the prophets he counted them worthy of all care, and when they had kings he gave every help. And the whole nature of men uses these words, reminding God of his benefits of every kind: how he translated Enoch; how, when all embraced a savage life, he preserved the inspired Noah as a spark for the race; how, choosing the patriarch Abraham, he promised blessing to all the nations. For it is not, as some unbelievers dare to say, out of a change of mind that the Lord of all came to benefit the nations; but the Lord of all has always continued to take forethought for all men, [even before his incomprehensible incarnation]. And the prophecy taught us to say this: "Lord, you have become our refuge in generation and generation." "For we have always enjoyed hope in you, Master."
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« Πρὸ τοῦ ὄρη γενηθῆναι, καὶ πλασθῆναι τὴν γῆν καὶ τὴν οἰκουμένην, καὶ ἀπὸ τοῦ αἰῶνος καὶ ἕως αἰῶνος σὺ εἶ. » Τῶν γενητῶν γὰρ προὑπάρχεις ἁπάντων, καὶ τῶν ὀρῶν, καὶ τῆς γῆς, καὶ τῆς οἰκουμένης ἁπάσης · αἰώνιος γὰρ εἶ, ἄναρχός τε καὶ ἀτελεύτητος, οὐδενὶ περιοριζόμενος πέρατι. Τῷ γὰρ, « Πρὸ τοῦ ὄρη γενηθῆναι,, τὸ, Σὺ εἶ, συναπτέον.
« Pro tou orē genēthēnai, kai plasthēnai tēn gēn kai tēn oikoumenēn, kai apo tou aiōnos kai heōs aiōnos sy ei. » Tōn genētōn gar prouparcheis hapantōn, kai tōn orōn, kai tēs gēs, kai tēs oikoumenēs hapasēs ; aiōnios gar ei, anarchos te kai ateleutētos, oudeni periorizomenos perati. Tǭ gar, « Pro tou orē genēthēnai,, to, Sy ei, synapteon.
"Before the mountains came to be, and the earth and the world were formed, and from age to age you are." "For you exist before all things that came to be, before the mountains, the earth, and the whole world; for you are eternal, without beginning and without end, limited by no boundary." For "you are" must be joined to "before the mountains came to be."
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« Μὴ ἀποστρέψῃς ἄνθρωπον εἰς ταπείνωσιν. » Ικετεύω σε τοίνυν τὸν ἀἴδιον, τὸν αἰώνιον, τὸν ἀεὶ καταφυγὴν ἡμῖν γενόμενον, μὴ παντελῶς ἡμᾶς παριδεῖν τοσούτοις περικλυζομένους κακοῖς. Ἐπειδὴ γὰρ αὐτὸς τοῦ ᾿Ἀδὰμ τοὺς ἰδρῶτας καὶ τοὺς πόνους κατεψηφίσατο εἰρηκὼς, « Ἐν ἰδρῶτι τοῦ προσώπου φαγῇ τὸν ἄρτον σου, ἕως οὗ ἀποστρέψῃς εἰς τὴν γῆν ἐξ ἧς ἐλήφθης, ὅτι γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ· · ἁρμοδίως ὁ προφητικός λόγος ἱκετεύειν διδάσκει, μὴ ἀποστραφῆναι παντάπασιν εἰς ταπείνωσιν καὶ εἰς τὴν συγκληρωθεῖσαν ταλαιπωρίαν. Καὶ μέντοι καὶ Ἰουδαῖοι δουλεύειν ἠναγκασμένοι τήνδε τὴν ἱκετείαν προσφέρουσι, τὸν ἀνδραποδισμὸν καὶ τὴν δουλείαν ὀλοφυρόμενοι. « Καὶ εἶπας, Ἐπιστρέψατε, υἱοὶ τῶν ἀνθρώπων. » Ὁ δὲ Ακύλας οὕτως· Καὶ ἐρεῖς, Ἐπιστράφητε, υἱοὶ τῶν ἀνθρώπων. Οὐ μάτην, φησὶν, ἀντιβολοῦμεν, ἀλλ᾿ εἰδότες σαφῶς, ὡς δέξῃ τὰς ἡμετέρας ἱκετείας, καὶ μεταβολὴν ἡμῖν τῶν παρόντων ἐργάσῃ κακῶν παραινῶν ἐπιστρέψαι, καὶ τῆς προτέρας πονηρίας ἀπαλλαγῆναι.
« Mē apostrepsę̄s anthrōpon eis tapeinōsin. » Iketeuō se toinyn ton aidion, ton aiōnion, ton aei kataphygēn hēmin genomenon, mē pantelōs hēmas paridein tosoutois periklyzomenous kakois. Epeidē gar autos tou ᾿Adam tous idrōtas kai tous ponous katepsēphisato eirēkōs, « En idrōti tou prosōpou phagę̄ ton arton sou, heōs hou apostrepsę̄s eis tēn gēn ex hēs elēphthēs, hoti gē ei, kai eis gēn apeleusę̄; ; harmodiōs ho prophētikos logos hiketeuein didaskei, mē apostraphēnai pantapasin eis tapeinōsin kai eis tēn synklērōtheisan talaipōrian. Kai mentoi kai Ioudaioi douleuein ēnankasmenoi tēnde tēn hiketeian prospherousi, ton andrapodismon kai tēn douleian olophyromenoi. « Kai eipas, Epistrepsate, huioi tōn anthrōpōn. » Ho de Akylas houtōs; Kai ereis, Epistraphēte, huioi tōn anthrōpōn. Ou matēn, phēsin, antiboloumen, all᾿ eidotes saphōs, hōs dexę̄ tas hēmeteras hiketeias, kai metabolēn hēmin tōn parontōn ergasę̄ kakōn parainōn epistrepsai, kai tēs proteras ponērias apallagēnai.
"Do not turn man back to lowliness." "I beg you, then, the everlasting, the eternal, who have always been our refuge, not to overlook us utterly, flooded with so many evils." Since he himself decreed Adam's sweat and toil, saying, "In the sweat of your face you will eat your bread, until you return to the earth from which you were taken; for you are earth, and to earth you will go," the prophetic word fittingly teaches us to entreat that man not be turned back wholly to lowliness and to the misery allotted him. And indeed the Jews, forced into slavery, offer this supplication, lamenting their enslavement and servitude. "And you said, 'Return, sons of men.'" Aquila has: "And you will say, 'Turn back, sons of men.'" "We do not entreat in vain," he says, "but knowing clearly that you will accept our supplications and work a change of our present evils, urging us to turn back and be rid of our former wickedness."
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« ῞Οτι χίλια ἔτη ἐν ὀφθαλμοῖς σου, Κύριε· ὡς ἡμέρα ἡ ἐχθὲς ἥτις διῆλθε, καὶ φυλακὴ ἐν νυκτί. » Μεθυπέρβατός ἐστι τῶν ῥημάτων ἡ διάνοια. Τοῦτο γὰρ τῷ προτέρῳ συνήρμοσται, « Μὴ ἀποστρέψῃς ἄνθρωπον εἰς ταπείνωσιν, ὅτι χίλια ἔτη ἐν ὀφθαλμοῖς σου, Κύριε, ὡς ἡμέρα ἡ ἐχθὲς, ἥτις διῆλθε, καὶ φυλακὴ ἐν νυκτί. » Διὰ μέσου δὲ πρόσκειται τὸ • Καὶ εἶπας, Ἐπιστρέψατε, υἱοὶ τῶν ἀνθρώπων. » Λέγει δὲ, ὅτι Σμικρά τίς ἐστι καὶ ἀλγεινὴ λίαν ἡ τῶν ἀνθρώπων ζωή· σοὶ δὲ τῷ ἀϊδίῳ, καὶ αἰωνίῳ, καὶ ὁ τῶν χιλίων ἐτῶν ἀριθμὸς μιᾷ ἡμέρᾳ παρείκασται, μᾶλλον δὲ σμικρῷ μορίῳ νυκτός. Φυλακὴν γὰρ νυκτερινὴν, τὸ τέταρτον μόριον ἐκάλεσε τῆς νυκτός · τετραχῆ γὰρ οἱ ταύτην φυλάττειν πεπιστευμένοι διήρουν - τετάρτῃ δὲ φυλακῇ καὶ ὁ Κύριος πρὸς τοὺς ἀποστόλους ἀφίκετο.
« ῾Oti chilia etē en ophthalmois sou, Kyrie; hōs hēmera hē echthes hētis diēlthe, kai phylakē en nykti. » Methyperbatos esti tōn rhēmatōn hē dianoia. Touto gar tǭ proterǭ synērmostai, « Mē apostrepsę̄s anthrōpon eis tapeinōsin, hoti chilia etē en ophthalmois sou, Kyrie, hōs hēmera hē echthes, hētis diēlthe, kai phylakē en nykti. » Dia mesou de proskeitai to • Kai eipas, Epistrepsate, huioi tōn anthrōpōn. » Legei de, hoti Smikra tis esti kai algeinē lian hē tōn anthrōpōn zōē; soi de tǭ aïdiǭ, kai aiōniǭ, kai ho tōn chiliōn etōn arithmos mią hēmerą pareikastai, mallon de smikrǭ moriǭ nyktos. Phylakēn gar nykterinēn, to tetarton morion ekalese tēs nyktos ; tetrachē gar hoi tautēn phylattein pepisteumenoi diēroun - tetartę̄ de phylakę̄ kai ho Kyrios pros tous apostolous aphiketo.
"For a thousand years in your eyes, Lord, are like yesterday that has passed, and a watch in the night." The sense of the words is transposed. For this is joined to what precedes: "Do not turn man back to lowliness, for a thousand years in your eyes, Lord, are like yesterday that has passed, and a watch in the night"; and "And you said, 'Return, sons of men'" is placed in between. He says: "Human life is short and very painful; but to you, the everlasting and eternal, even the number of a thousand years is likened to one day, or rather to a small part of a night." For he called the fourth part of the night a night watch; for those entrusted with guarding it divided it into four; and the Lord came to the apostles in the fourth watch.
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« Τὰ ἐξουδενώματα αὐτῶν ἔτη ἔσονται. ι Ἐπὶ πλεῖστον δὲ αὐτοὺς, φησὶ, ταύτῃ τῇ ταλαιπωρίᾳ συνέζευξας · σημαίνει δὲ κατὰ ταυτὸν, καὶ τὴν μετὰ τὸ πάθος τοῦ Σωτῆρος ἡμῶν Ἰουδαίων ἀποβολὴν, καὶ τῆς θείας κηδεμονίας τὴν στέρησιν, οὐκ ἐπ᾿ ὀλίγον χρόνον, ἀλλ᾽ ἐπὶ πλεῖστον ἐσομένην. • Τὸ πρωί ὡσεὶ χλόη παρέλθοι. Τὸ πρωΐ ἀνθήσαι, καὶ παρέλθοι· τὸ ἑσπέρας ἀποπέσοι, σκληρυνθείη, καὶ ξηρανθείη. » Εὐθὺς μὲν γὰρ Ἰουδαῖοι τῆς θείας ἐπιμελείας ἀξιωθέντες, καὶ ἤνθησαν καὶ ἐβλάστησαν, καὶ πολλὴν ἐκτήσαντο περιφάνειαν. Ὥριμον δὲ καρπὸν τῷ γεωργῷ δοῦναι μὴ βουληθέντες, ἀλλὰ τὴν καρδίαν σκληρύναντες, παντελῶς ἐξηράνθησαν · τῆς γὰρ προτέρας ἀρδείας οὐκ ἔτι μετέλαχον. Πρωῖ δὲ καλεῖ, τὴν ἀρχὴν τῆς Ἰουδαίων ἐπιμελείας · Ἑσπέραν δὲ, τῆς θείας κηδεμονίας τὴν παῦλαν. Ταύτης δὲ μετὰ τὸν σταυρὸν ἐγυμνώθησαν, ὅτι τὸν κατὰ τοῦ Θεοῦ καὶ Σωτῆρος ἀνέστησαν σταυρόν· τοῦτο γὰρ λέγει διὰ τῶν ἑξῆς ·
« Ta exoudenōmata autōn etē esontai. i Epi pleiston de autous, phēsi, tautę̄ tę̄ talaipōrią synezeuxas ; sēmainei de kata tauton, kai tēn meta to pathos tou Sōtēros hēmōn Ioudaiōn apobolēn, kai tēs theias kēdemonias tēn sterēsin, ouk ep᾿ oligon chronon, all᾽ epi pleiston esomenēn. • To prōi hōsei chloē parelthoi. To prōï anthēsai, kai parelthoi; to hesperas apopesoi, sklēryntheiē, kai xērantheiē. » Euthys men gar Ioudaioi tēs theias epimeleias axiōthentes, kai ēnthēsan kai eblastēsan, kai pollēn ektēsanto periphaneian. Hōrimon de karpon tǭ geōrgǭ dounai mē boulēthentes, alla tēn kardian sklērynantes, pantelōs exēranthēsan ; tēs gar proteras ardeias ouk eti metelachon. Prōi de kalei, tēn archēn tēs Ioudaiōn epimeleias ; Hesperan de, tēs theias kēdemonias tēn paulan. Tautēs de meta ton stauron egymnōthēsan, hoti ton kata tou Theou kai Sōtēros anestēsan stauron; touto gar legei dia tōn hexēs ;
"Their contempt will be years." "For a very long time," he says, "you yoked them to this misery." At the same time he indicates the rejection of the Jews after the passion of our Savior and their deprivation of divine care, which would last not a short time but a very long one. "In the morning may it pass like grass; in the morning may it flower and pass; in the evening may it fall, harden, and wither." For at first the Jews, counted worthy of divine attention, flowered and sprouted and acquired great renown. But unwilling to give ripe fruit to the farmer, and hardening their heart, they withered completely; for they no longer shared in the former watering. He calls the beginning of the care for the Jews "morning," and the end of divine care "evening." They were stripped of it after the cross, because they raised the cross against God and Savior. For he says this through what follows:
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« "Ὅτι ἐξελίπομεν ἐν τῇ ὀργῇ σου, καὶ ἐν τῷ θυμῷ σου ἐταράχθημεν. » Καὶ Ἰουδαίοις ταῦτα καὶ πᾶσιν ἀνθρώποις ἁρμόδια. Καὶ γὰρ τῶν ἀνθρώπων ἡ φύσις, παρανομίας τίνουσα δίκας, ὑπεβλήθη ταῖς συμφοραῖς, καὶ ταῖς παντοδαπαῖς περικλύζεται τρικυμίαις, καὶ Ἰουδαῖοι διὰ τὴν πονηρίαν τῆς γνώμης τῆς ἐλευθερίας ἐξέπεσον, ὡς καὶ πολλοὶ τῶν ἀνθρώπων διὰ τῆς ἀπιστίας βόθρον ἑαυτοῖς ὥρυξαν. « Λάκκον γὰρ ὥρυξε καὶ ἀνέσκαψεν αὐτὸν, καὶ ἐμπεσεῖται εἰς βόθρον ὃν εἰργάσατο. › |
« "Hoti exelipomen en tę̄ orgę̄ sou, kai en tǭ thymǭ sou etarachthēmen. » Kai Ioudaiois tauta kai pasin anthrōpois harmodia. Kai gar tōn anthrōpōn hē physis, paranomias tinousa dikas, hypeblēthē tais symphorais, kai tais pantodapais periklyzetai trikymiais, kai Ioudaioi dia tēn ponērian tēs gnōmēs tēs eleutherias exepeson, hōs kai polloi tōn anthrōpōn dia tēs apistias bothron heautois hōryxan. « Lakkon gar hōryxe kai aneskapsen auton, kai empeseitai eis bothron hon eirgasato. › |
"For we have failed in your anger, and in your wrath we were troubled." These words suit both the Jews and all men. For the nature of men, paying the penalty for lawlessness, was subjected to misfortunes and is flooded by waves of every kind; and the Jews through the wickedness of their mind fell from freedom, as many men too have dug a pit for themselves through unbelief. "For he dug a pit and hollowed it out, and he will fall into the hole he made."
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« Ἔθου τὰς ἀνομίας ἡμῶν ἐναντίον σου, ὁ αἰὼν ἡμῶν εἰς φωτισμὸν τοῦ προσώπου σου. » Ὁ δὲ Σύμμαχος οὕτως · Προσέθηκας τὰς ἀνομίας ἡμῶν ἄντικρύς σου, τὰς ἀμελείας ἡμῶν φαίνεσθαι τῷ προσώπῳ σου. Ταύταις ἡμᾶς ταῖς τιμωρίαις ἐξέδωκας, θεασάμενος ἡμᾶς τῶν μὲν σῶν ἀμελήσαντας νόμων, ἀνομίᾳ δὲ προελομένους συζῇν.
« Ethou tas anomias hēmōn enantion sou, ho aiōn hēmōn eis phōtismon tou prosōpou sou. » Ho de Symmachos houtōs ; Prosethēkas tas anomias hēmōn antikrys sou, tas ameleias hēmōn phainesthai tǭ prosōpǭ sou. Tautais hēmas tais timōriais exedōkas, theasamenos hēmas tōn men sōn amelēsantas nomōn, anomią de proelomenous syzę̄n.
"You have set our iniquities before you; our age in the light of your face." Symmachus has: "You have placed our iniquities in front of you, our negligences to appear before your face." "You gave us over to these punishments, seeing that we neglected your laws and chose to live with lawlessness."
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« Ὅτι πᾶσαι αἱ ἡμέραι ἡμῶν ἐξέλιπον, καὶ ἐν τῇ ὀργῇ σου ἐξελίπομεν. » Ἡ ἁμαρτία, φησὶν, ὀργὴν ἐκίνησε καθ' ἡμῶν, ἡ δὲ ὀργὴ τὴν τιμωρίαν ἐπήγαγεν, ἡ δὲ τιμωρία τὰς ὀδύνας ἐπήνεγκεν· ἐν ὀδύναις γὰρ τὸν ὀλίγον ἡμῶν διετελέσαμεν βίον.
« Hoti pasai hai hēmerai hēmōn exelipon, kai en tę̄ orgę̄ sou exelipomen. » Hē hamartia, phēsin, orgēn ekinēse kath' hēmōn, hē de orgē tēn timōrian epēgagen, hē de timōria tas odynas epēnenken; en odynais gar ton oligon hēmōn dietelesamen bion.
"For all our days have failed, and in your anger we have failed." "Sin," he says, "stirred anger against us; anger brought punishment; and punishment brought pains. For we have spent our short life in pains."
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« Τὰ ἔτη ἡμῶν ὡσεὶ ἀράχνη ἐμελέτων. » Οὐδὲν βέβαιον, φησὶν, οὐδὲ σταθερὸν ἡ ἀνθρωπεία φύσις ἔχει . Δίκην ἀράχνης διασπᾶται ῥᾳδίως. «Αί ἡμέραι τῶν ἐτῶν ἡμῶν ἐν αὐτοῖς ἑβδομήκοντα ἔτη. Ἐὰν δὲ ἐν δυναστείαις, ὀγδοήκοντα ἔτη · καὶ τὸ πλεῖον ὁ αὐτῶν κόπος καὶ πόνος. » Εοικε ταῦτα τοῖς ὑπὸ τοῦ πατριάρχου Ἰακὼβ εἰρημένοις « Αἱ ἡμέραι μου σμικραὶ καὶ πονηραὶ, οὐκ ἔφθασαν εἰς τὰς ἡμέρας τῶν πατέρων μου. » Εἰσὶ μὲν οὖν οἱ καὶ πλείονα τοῦ εἰρημένου διαβιοῦσι χρόνον, ἀλλ᾽ ἐκεῖνο ἐπ' ὀλίγων συμβαίνει. Τὸ δὲ κοινὸν, καὶ ὡς ἐπὶ πλεῖστον κρατοῦν, ἐνταῦθα διδάσκει. "Ωσπερ γὰρ τῶν πρόωρον δεχομένων τὴν τελευτὴν οὐκ ἐποιήσατο μνήμην, οὕτω καὶ τῶν σφόδρα γηρώντων τὸ μακρόβιον καταλέλοιπεν. ᾿Αλλ᾿ ὅμως, φησὶ, καὶ ὁ βραχὺς οὗτος χρόνος ὀδύνης καὶ πόνων ἐμπέπλησται • [ καθάπερ καὶ τῶν ἀνδραποδισθέντων ἐκ τῆς Ἱερουσαλήμ ὁ τῶν ο' ἐτῶν χρόνος ὃν ἐδούλευον τοῖς ἀνδραποδίσασιν κατώδυνος καὶ λίαν ὀδυνηρὸς ἐγένετο.] « Ὅτι ἐπῆλθε πραότης ἐφ᾿ ἡμᾶς, καὶ παιδευθησόμεθα. • Ἰδοὺ γὰρ πόσοις περικλυζόμεθα κακοῖς διὰ τὴν σμικρὰν ὀργὴν σου. Πραότητα γὰρ ἐπελθοῦσαν αὐτοῖς τὴν μετρίαν τιμωρίαν ἐκάλεσεν.
« Ta etē hēmōn hōsei arachnē emeletōn. » Ouden bebaion, phēsin, oude statheron hē anthrōpeia physis echei . Dikēn arachnēs diaspatai rhądiōs. «Ai hēmerai tōn etōn hēmōn en autois hebdomēkonta etē. Ean de en dynasteiais, ogdoēkonta etē ; kai to pleion ho autōn kopos kai ponos. » Eoike tauta tois hypo tou patriarchou Iakōb eirēmenois « Hai hēmerai mou smikrai kai ponērai, ouk ephthasan eis tas hēmeras tōn paterōn mou. » Eisi men oun hoi kai pleiona tou eirēmenou diabiousi chronon, all᾽ ekeino ep' oligōn symbainei. To de koinon, kai hōs epi pleiston kratoun, entautha didaskei. "Ōsper gar tōn proōron dechomenōn tēn teleutēn ouk epoiēsato mnēmēn, houtō kai tōn sphodra gērōntōn to makrobion kataleloipen. ᾿All᾿ homōs, phēsi, kai ho brachys houtos chronos odynēs kai ponōn empeplēstai • [ kathaper kai tōn andrapodisthentōn ek tēs Hierousalēm ho tōn o' etōn chronos hon edouleuon tois andrapodisasin katōdynos kai lian odynēros egeneto.] « Hoti epēlthe praotēs eph᾿ hēmas, kai paideuthēsometha. • Idou gar posois periklyzometha kakois dia tēn smikran orgēn sou. Praotēta gar epelthousan autois tēn metrian timōrian ekalesen.
"Our years were as a spider meditating." "Human nature," he says, "has nothing firm or stable; like a spider's web it is easily torn." "The days of our years in them are seventy years; and if in strength, eighty years; and more than these is their toil and pain." This is like what the patriarch Jacob said: "My days have been few and evil; they have not reached the days of my fathers." There are some who live longer than the time stated, but that happens to few. He teaches here what is common and prevails for the most part. For as he made no mention of those who die prematurely, so he left out the long life of the very old. "Yet," he says, "even this short time is full of pain and toil" [as for those enslaved from Jerusalem the time of seventy years, which they served their captors, became painful and very grievous]. "For gentleness has come upon us, and we shall be chastised." "See with how many evils we are flooded because of your small anger." For he called the moderate punishment that came on them "gentleness."
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ι Τίς γινώσκει τὸ κράτος τῆς ὀργῆς σου, καὶ τὰ ἀπὸ τοῦ φόβου σου τὸν θυμόν σου; » Ὁ δὲ Σύμμαχος οὕτως · Τίς οἶδε τὴν ἰσχὺν τοῦ θυμοῦ σου, καὶ κατὰ τὸν φόβον σου τὴν ὀργήν σου; Εἱ ἡ μετρία σου, φησὶν, ἀγανάκτησις τοσαύτην ἡμῖν παιδείαν ἐπήγαγε, τίς ἱκανὸς συνιδεῖν τὴν ἀπὸ τῆς ὀργῆς σου τιμωρίαν προσφερομένην; Αἰνίττεται δὲ ὁ λόγος τὴν αἰώνιον κόλασιν.
i Tis ginōskei to kratos tēs orgēs sou, kai ta apo tou phobou sou ton thymon sou? » Ho de Symmachos houtōs ; Tis oide tēn ischyn tou thymou sou, kai kata ton phobon sou tēn orgēn sou? Hei hē metria sou, phēsin, aganaktēsis tosautēn hēmin paideian epēgage, tis hikanos synidein tēn apo tēs orgēs sou timōrian prospheromenēn? Ainittetai de ho logos tēn aiōnion kolasin.
"Who knows the power of your anger, and, from fear of you, your wrath?" Symmachus has: "Who knows the strength of your wrath, and according to the fear of you, your anger?" "If your moderate indignation," he says, "brought such chastisement on us, who is able to perceive the punishment that comes from your anger?" The word hints at eternal punishment.
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· Ἐξαριθμήσασθαι τὴν δεξιάν σου οὕτως γνώρισόν μοι καὶ τοὺς πεπεδημένους τῇ καρδίᾳ ἐν σοφίᾳ. » ᾿Απολαῦσαι, φησὶ, τῆς σῆς εὐεργεσίας ἀντιβολῶ, καὶ τῆς σῆς δεξιᾶς ἀριθμεῖν καὶ διηγεῖσθαι τὰ δῶρα, καὶ μιμεῖσθαι τοὺς ὑπὸ τῆς σῆς χάριτος σοφισθέντας, οἱ τοὺς ἄλλους πρὸς τὴν σὴν ποδηγοῦσιν ἐπίγνωσιν.
; Exarithmēsasthai tēn dexian sou houtōs gnōrison moi kai tous pepedēmenous tę̄ kardią en sophią. » ᾿Apolausai, phēsi, tēs sēs euergesias antibolō, kai tēs sēs dexias arithmein kai diēgeisthai ta dōra, kai mimeisthai tous hypo tēs sēs charitos sophisthentas, hoi tous allous pros tēn sēn podēgousin epignōsin.
"So make known to me your right hand, to count it, and those bound in heart in wisdom." "I beg," he says, "to enjoy your benefaction, to count and recount the gifts of your right hand, and to imitate those made wise by your grace, who guide others to the knowledge of you."
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· Ἐπίστρεψον, Κύριε · ἕως πότε; καὶ παρακλήθητι ἐπὶ τοὺς δούλους σου. » Μὴ ἐπὶ πλεῖστον, Δέσποτα, παρίδης ὀδυνωμένους, ἀλλὰ δέξαι τὴν ἱκετείαν, καὶ φιλανθρωπίας τοὺς σοὺς ἀξίωσον δούλους.
; Epistrepson, Kyrie ; heōs pote? kai paraklēthēti epi tous doulous sou. » Mē epi pleiston, Despota, paridēs odynōmenous, alla dexai tēn hiketeian, kai philanthrōpias tous sous axiōson doulous.
"Return, Lord; how long? And be comforted concerning your servants." "Do not overlook those in pain any longer, Master, but accept the supplication and count your servants worthy of love for humankind."
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· Ἐνεπλήσθημεν τὸ πρωΐ τοῦ ἐλέους σου, καὶ ἡγαλλιασάμεθα, καὶ ηὐφράνθημεν ἐν πάσαις ταῖς ἡμέραις ἡμῶν. Ὁ χρόνος ἐνήλλακται παρὰ τοῖς Ἑβδομήκοντα. Ὁ γὰρ ᾿Ακύλας καὶ οἱ ἄλλοι οὕτως εἰρήκασιν, Εμπλησον ἡμᾶς ἐν πρωΐα ἐλέους σου, καὶ αἰνέσομεν, καὶ εὐφρανθησόμεθα ἐν πάσαις ἡμέραις ἡμῶν. Πρωΐαν καὶ ὄρθρον καλοῦσι τῶν συμφορῶν τὴν μεταβολήν καὶ ἱκετεύουσιν ἐκεῖνο μὲν σκεδασθῆναι τὸ σκότος, ἀνατεῖλαι δὲ αὐτοῖς φῶς, οὐ διὰ τὴν οἰκείαν ἀρετὴν, ἀλλὰ διὰ τὸν θεῖον ἔλεον. Τούτου γὰρ, φησὶν, ἐσομένου, πάσης θυμηδίας ἐμφορηθέντες, τὴν προσήκουσαν ὑμνῳδίαν προσοίσομεν.
; Eneplēsthēmen to prōï tou eleous sou, kai hēgalliasametha, kai ēuphranthēmen en pasais tais hēmerais hēmōn. Ho chronos enēllaktai para tois Hebdomēkonta. Ho gar ᾿Akylas kai hoi alloi houtōs eirēkasin, Emplēson hēmas en prōïa eleous sou, kai ainesomen, kai euphranthēsometha en pasais hēmerais hēmōn. Prōïan kai orthron kalousi tōn symphorōn tēn metabolēn kai hiketeuousin ekeino men skedasthēnai to skotos, anateilai de autois phōs, ou dia tēn oikeian aretēn, alla dia ton theion eleon. Toutou gar, phēsin, esomenou, pasēs thymēdias emphorēthentes, tēn prosēkousan hymnǭdian prosoisomen.
"We were filled in the morning with your mercy, and we rejoiced and were glad in all our days." The tense is changed in the Seventy. For Aquila and the others said thus: "Fill us in the morning with your mercy, and we will praise and be glad in all our days." They call the change of misfortunes "morning" and "dawn," and beg that that darkness be scattered and light rise for them, not because of their own virtue but because of divine mercy. "For when this happens," he says, "filled with every gladness, we will offer the fitting hymnody."
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« Εὐφράνθημεν ἀνθ᾽ ὧν ἡμερῶν ἐταπείνωσας ἡμᾶς· ἐτῶν, ὧν εἴδομεν κακά. » Καὶ ἐνταῦθα ὁμοίως ὁ χρόνος ἐνήλλακται. Ὁ Σύμμαχος γὰρ καὶ οἱ λοιποὶ, Εὐφρανον ἡμᾶς, εἰρήκασι. Παράσχου, φησὶν, εὐθυμίαν ἀντὶ τῆς ἀθυμίας, καὶ χάρισαι τῆς ἐπικειμένης ἡμῖν δυσκληρίας μεταβολήν.
« Euphranthēmen anth᾽ hōn hēmerōn etapeinōsas hēmas; etōn, hōn eidomen kaka. » Kai entautha homoiōs ho chronos enēllaktai. Ho Symmachos gar kai hoi loipoi, Euphranon hēmas, eirēkasi. Paraschou, phēsin, euthymian anti tēs athymias, kai charisai tēs epikeimenēs hēmin dysklērias metabolēn.
"We were glad in return for the days in which you humbled us, the years in which we saw evils." Here likewise the tense is changed; for Symmachus and the others said "Gladden us." "Give us cheerfulness instead of despondency," he says, "and grant a change of the misfortune lying on us."
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Καὶ ἴδε ἐπὶ τοὺς δούλους σου καὶ ἐπὶ τὰ ἔργα σου. Καὶ ἐντεῦθεν δῆλον, ὅτι οὐχ ὡς γεγενημένα ταῦτα εἰρήκασιν, ἀλλ' ὡς ἐσόμενα. Οὐ γὰρ εἶπον, • Εἶδες ἐπὶ τοὺς δούλους σου καὶ ἐπὶ τὰ ἔργα σου. • Σὰ γὰρ, φησὶν, ἡμεῖς ποιήματα, καὶ τῆς σῆς ὑπάρχομεν δεσποτείας οἰκέται · διὸ τῆς σῆς προνοίας ἀντιβολοῦμεν τυχεῖν. Καὶ ὁδήγησον τοὺς υἱοὺς αὐτῶν. » Τουτέστι τοὺς δούλους σου· οἵ τε γὰρ ἐν Βαβυλῶνι τὴν ἱκετείαν προσφέροντες ἀντιβολοῦσι τὸν Θεὸν τῶν τετελευτηκότων αὐτοῦ δούλων ἐπαναγαγεῖν τοὺς υἱοὺς, καὶ ἡ ἀνθρωπεία φύσις ὁδηγηθῆναι πρὸς τὴν ἀλήθειαν παρακαλεῖ τοὺς εὑρισκομένους ἀνθρώπους ἐν τῇ τοῦ Σωτῆρος ἡμῶν ἐπιφανείᾳ.
Kai ide epi tous doulous sou kai epi ta erga sou. Kai enteuthen dēlon, hoti ouch hōs gegenēmena tauta eirēkasin, all' hōs esomena. Ou gar eipon, • Eides epi tous doulous sou kai epi ta erga sou. • Sa gar, phēsin, hēmeis poiēmata, kai tēs sēs hyparchomen despoteias oiketai ; dio tēs sēs pronoias antiboloumen tychein. Kai hodēgēson tous huious autōn. » Toutesti tous doulous sou; hoi te gar en Babylōni tēn hiketeian prospherontes antibolousi ton Theon tōn teteleutēkotōn autou doulōn epanagagein tous huious, kai hē anthrōpeia physis hodēgēthēnai pros tēn alētheian parakalei tous heuriskomenous anthrōpous en tę̄ tou Sōtēros hēmōn epiphaneią.
"And look upon your servants and upon your works." From this too it is plain that they said these things not as having happened but as to come; for they did not say, "You looked upon your servants and upon your works." "For we are your creatures," he says, "and servants of your lordship; so we beg to obtain your providence." "And guide their sons," that is, your servants'. For those in Babylon offering the supplication beg God to bring back the sons of his servants who have died; and human nature begs that the men found at the time of our Savior's appearing be guided to the truth.
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· Καὶ ἔστω ἡ λαμπρότης Κυρίου τοῦ Θεοῦ ἡμῶν ἐφ᾽ ἡμᾶς. » Λαμπρότητα τὴν ἐνανθρώπησιν τοῦ Θεοῦ Λόγου καλεῖ· τότε γὰρ καὶ ἡμᾶς λαμπροὺς καὶ περιφανεῖς ἀπέφηνε τῆς θεογνωσίας τὸ φῶς. [Περὶ γὰρ τούτου ὁ τῆς βροντῆς υἱὸς ἔφησε « Τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει. »] Καὶ Ἰουδαῖοι μετὰ τὴν ἐπάνοδον περίβλεπτοι πάλιν ἐγένοντο. « Καὶ τὰ ἔργα τῶν χειρῶν ἡμῶν κατεύθυνον ἐφ' ἡμᾶς · καὶ τὸ ἔργον τῶν χειρῶν ἡμῶν κατεύθυνον. » Καλὴ τοῦ, ἐφ᾽ ἡμᾶς, ἡ προσθήκη. Ἡμέτερον γὰρ τῆς δικαιοσύνης τὸ κέρδος · καὶ ὁ μὲν Θεὸς συνεργεῖ τοῖς τῆς ἀρετῆς ἐρασταῖς, καὶ τὰ ταύτης συγκατορθοῖ, τὸν δὲ τούτων καρπὸν οἱ σπείροντες δρέπονται. Ὁ γὰρ Θεὸς ἀνενδεής · χαίρει δὲ ὅμως τῇ τῶν ἀνθρώπων εὐκληρία τε καὶ εὐπραξίᾳ, ὅτ᾽ ἂν ὅλους ἑαυτοὺς αὐτῷ θυσίαν προσκομίζωσι • [καθάπερ Παῦλος ἐκπαιδεύει · • Παρακαλῶ δὲ ὑμᾶς διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν ὑμῶν. Αμήν.]
; Kai estō hē lamprotēs Kyriou tou Theou hēmōn eph᾽ hēmas. » Lamprotēta tēn enanthrōpēsin tou Theou Logou kalei; tote gar kai hēmas lamprous kai periphaneis apephēne tēs theognōsias to phōs. [Peri gar toutou ho tēs brontēs huios ephēse « To phōs en tę̄ skotią phainei. »] Kai Ioudaioi meta tēn epanodon peribleptoi palin egenonto. « Kai ta erga tōn cheirōn hēmōn kateuthynon eph' hēmas ; kai to ergon tōn cheirōn hēmōn kateuthynon. » Kalē tou, eph᾽ hēmas, hē prosthēkē. Hēmeteron gar tēs dikaiosynēs to kerdos ; kai ho men Theos synergei tois tēs aretēs erastais, kai ta tautēs synkatorthoi, ton de toutōn karpon hoi speirontes drepontai. Ho gar Theos anendeēs ; chairei de homōs tę̄ tōn anthrōpōn euklēria te kai eupraxią, hot᾽ an holous heautous autǭ thysian proskomizōsi • [kathaper Paulos ekpaideuei ; • Parakalō de hymas dia tōn oiktirmōn tou Theou, parastēsai ta sōmata hymōn thysian zōsan, hagian, euareston tǭ Theǭ, tēn logikēn latreian hymōn. Amēn.]
"And let the brightness of the Lord our God be upon us." He calls the incarnation of God the Word "brightness"; for then the light of the knowledge of God made us too bright and renowned. [For about this the son of thunder said, "The light shines in the darkness."] And the Jews after the return became conspicuous again. "And direct the works of our hands upon us; and direct the work of our hands." The addition "upon us" is good. For the gain of righteousness is ours. God works together with the lovers of virtue and helps them achieve it, but those who sow reap its fruit. For God needs nothing; yet he rejoices in the good fortune and well-doing of men, when they bring their whole selves to him as a sacrifice, [as Paul teaches: "I urge you by the mercies of God to present your bodies as a living sacrifice, holy, acceptable to God, your reasonable worship." Amen.]
Chapter 90
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« Αἶνος ᾠδῆς τῷ Δαβὶδ ἀνεπίγραφος παρ' Ἑβραίοις. • ᾿Ανεπίγραφος μὲν ὁ ψαλμὸς, διδάσκει δὲ τῆς εἰς Θεὸν ἐλπίδος τὸ ἄμαχον. Ὁ γὰρ μακάριος Δαβὶδ πνευματικοῖς ὀφθαλμοῖς τὰ κατὰ τὸν μακάριον Ἐζεκίαν πόῤῥωθεν θεασάμενος, καὶ ἰδὼν ὅπως εἰς Θεὸν ἐλπίσας τὴν ᾿Ασσυρίων κατέλυσε στρατείαν, τοῦτον εἴρηκε τὸν ψαλμὸν, πάντας διδάσκων ἀνθρώπους, ὅσην ἀγαθῶν ἔχει φορὰν τὸ πεποιθέναι Θεῷ, [ ἣν ἕκαστος διὰ ταύτης ποδηγούμενος τῆς ᾠδῆς τὸν ἑαυτοῦ βίον ἀσφαλιζόμενος καὶ τὴν ἑαυτοῦ πεποίθησιν ἔχων πρὸς τὸν Σωτῆρα ἀντιβολεῖ]. « Ὁ κατοικῶν ἐν βοηθείᾳ τοῦ Ὑψίστου, ἐν σκέπῃ τοῦ Θεοῦ τοῦ οὐρανοῦ αὐλισθήσεται. » τῇ θείᾳ, φησὶ, κηδεμονίᾳ θαῤῥῶν, τῆς παρὰ τοῦ Θεοῦ τοῦ οὐρανοῦ φυλακῆς ἀπολαύσεται, καὶ τοῦτον ἕξει περίβολον ὀχυρὸν, καὶ ἀσφάλειαν ἄσυλον. [Ὅτε δὲ φορέσειε τὸν θυρεὸν τοῦτον καὶ ὑπ᾿ αὐτοῦ βοηθούμενος ἄτρωτος φυλαχθείη, τότε ἐρεῖ ·]
« Ainos ǭdēs tǭ Dabid anepigraphos par' Hebraiois. • ᾿Anepigraphos men ho psalmos, didaskei de tēs eis Theon elpidos to amachon. Ho gar makarios Dabid pneumatikois ophthalmois ta kata ton makarion Ezekian porrhōthen theasamenos, kai idōn hopōs eis Theon elpisas tēn ᾿Assyriōn katelyse strateian, touton eirēke ton psalmon, pantas didaskōn anthrōpous, hosēn agathōn echei phoran to pepoithenai Theǭ, [ hēn hekastos dia tautēs podēgoumenos tēs ǭdēs ton heautou bion asphalizomenos kai tēn heautou pepoithēsin echōn pros ton Sōtēra antibolei]. « Ho katoikōn en boētheią tou Hypsistou, en skepę̄ tou Theou tou ouranou aulisthēsetai. » tę̄ theią, phēsi, kēdemonią tharrhōn, tēs para tou Theou tou ouranou phylakēs apolausetai, kai touton hexei peribolon ochyron, kai asphaleian asylon. [Hote de phoreseie ton thyreon touton kai hyp᾿ autou boēthoumenos atrōtos phylachtheiē, tote erei ;]
"Praise of an ode, of David; untitled among the Hebrews." The psalm is untitled, but it teaches the invincibility of hope in God. For the blessed David, seeing from afar with spiritual eyes the events of the blessed Hezekiah's time, and seeing how, hoping in God, he destroyed the army of the Assyrians, spoke this psalm, teaching all men what an abundance of good things trust in God brings [which each, guided by this song, securing his own life and having his trust in the Savior, begs]. "He who dwells in the help of the Most High will lodge in the shelter of the God of heaven." "He who trusts in divine care," he says, "will enjoy protection from the God of heaven and will have him as a strong wall and inviolable security." [And when he has put on this shield and, helped by him, is kept unwounded, then he will say:]
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· Ἐρεῖ τῷ Θεῷ Αντιλήπτωρ μου εἶ, καὶ καταφυγή μου, ὁ Θεός μου, καὶ ἐλπιῶ ἐπ᾿ αὐτόν. • Βεβαίαν γὰρ ἔχων τὴν εἰς αὐτὸν ἐλπίδα, καὶ προστάτην καλέσει, καὶ κηδεμόνα, καὶ περίβολον ἀκατάλυτον.
; Erei tǭ Theǭ Antilēptōr mou ei, kai kataphygē mou, ho Theos mou, kai elpiō ep᾿ auton. • Bebaian gar echōn tēn eis auton elpida, kai prostatēn kalesei, kai kēdemona, kai peribolon akatalyton.
"He will say to the Lord, 'You are my helper and my refuge, my God, and I will hope in him.'" "For having firm hope in him, he will call him protector, guardian, and an indestructible wall."
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« Ὅτι αὐτὸς ῥύσεταί με ἐκ παγίδος θηρευτῶν, καὶ ἀπὸ λόγου ταραχώδους. » Ἐντεῦθεν λοιπὸν πρὸς αὐτὸν ποιεῖται τὸν πεπιστευκότα τοὺς λόγους, καὶ παραθαῤῥύνει λέγων, ὡς οὐ μόνον προφανῶν αὐτὸν πολεμίων ἀποφαίνει κρείττονα, ἀλλὰ καὶ τῶν ἐνεδρευόντων, καὶ λοχώντων, καὶ λάθρα τυρευόντων τὴν ἐπιβουλήν. Διὰ μὲν γὰρ τῆς παγίδος τὰς λαθραίας ἐπιβουλὰς παρεδήλωσε. Τὸν δὲ ταραχώδη λόγον, ἐπηρείας λόγον ὁ Σύμμαχος εἴρηκε. Τοιοῦτοι δὲ οἱ ψεῦδος καὶ συκοφαντίας ῥάπτοντες. ᾿Αλλ' ὅμως καὶ τούτων κρείττους ἐγένοντο διὰ τῆς εἰς τὸν Θεὸν ἐλπίδος πολλοί. Οὕτως ὁ μέγας Ἰωσὴφ, μοιχείας ὑπομείνας συκοφαντίαν, τοὺς δὲ ταύτης παγίδας ἀπέφυγεν. οὕτως ἡ θαυμασία Σουσάννα τῆς ἄνωθεν ἐπικουρίας ἀπήλαυσεν. [Καὶ οὐ μόνον, ἀλλὰ καὶ μέχρι τοῦ παρόντος μυριάδας ἀναριθμήτους καὶ ἠκούσαμεν καὶ ἔγνωμεν σωθείσας.]
« Hoti autos rhysetai me ek pagidos thēreutōn, kai apo logou tarachōdous. » Enteuthen loipon pros auton poieitai ton pepisteukota tous logous, kai paratharrhynei legōn, hōs ou monon prophanōn auton polemiōn apophainei kreittona, alla kai tōn enedreuontōn, kai lochōntōn, kai lathra tyreuontōn tēn epiboulēn. Dia men gar tēs pagidos tas lathraias epiboulas paredēlōse. Ton de tarachōdē logon, epēreias logon ho Symmachos eirēke. Toioutoi de hoi pseudos kai sykophantias rhaptontes. ᾿All' homōs kai toutōn kreittous egenonto dia tēs eis ton Theon elpidos polloi. Houtōs ho megas Iōsēph, moicheias hypomeinas sykophantian, tous de tautēs pagidas apephygen. houtōs hē thaumasia Sousanna tēs anōthen epikourias apēlausen. [Kai ou monon, alla kai mechri tou parontos myriadas anarithmētous kai ēkousamen kai egnōmen sōtheisas.]
"For he will rescue me from the snare of hunters and from a troubling word." From here on he directs his words to the believer himself and encourages him, saying that God makes him stronger not only than open enemies, but also than those who lie in ambush and wait and secretly contrive plots. By the snare he indicated secret plots. For "troubling word" Symmachus said "word of insult"; such are those who stitch together falsehood and slander. Yet many have prevailed over these too through hope in God. So the great Joseph, slandered with adultery, escaped its snares; so the wonderful Susanna enjoyed help from above. [And not only these, but even to the present we have heard of and known countless thousands saved.]
90.4PG 80 80:1609
« Ἐν τοῖς μεταφρένοις αὐτοῦ ἐπισκιάσει σοι, καὶ ὑπὸ τὰς πτέρυγας αὐτοῦ ἐλπιεῖς Πρόμαχος γάρ σου γενήσεται, καὶ καλύψει σε πολεμούμενον. Τέθεικε δὲ τοῦτο ἐκ μεταφορᾶς τῶν πρώτων ἐν πολέμοις ἑστώτων, καὶ τοῖς μεταφρένοις καλυπτόντων τοὺς ὄπισθεν. Πτέρυγας δὲ καλεῖ τῆς Προνοίας τὰς ἐνεργείας. Τέθεικε δὲ τοῦτο τῇ τῶν ὀρνίθων εἰκόνι χρησάμενος · καὶ γὰρ ἐκεῖνοι τοῖς πτεροῖς τοὺς νεοττοὺς συγκαλύπτουσιν . Οὕτως ὁ μακάριος Μωσῆς τὴν τοῦ Θεοῦ κηδεμονίαν ἐκάλεσε. Διεφύλαξεν αὐτοὺς, φησὶν, ὡς κόρην ὀφθαλμοῦ, ὡς ἀετὸς, σκεπάσαι νοσσιὰν ἑαυτοῦ, καὶ ἐπὶ τοῖς νεοσσοῖς αὐτοῦ ἐπεπόθησε, διεὶς τὰς πτέρυγας αὐτοῦ ἐδέξατο αὐτοὺς, καὶ ἀνέλαβεν αὐτοὺς ἐπὶ τῶν μεταφρένων αὐτοῦ. Τοῦτο καὶ ὁ Δεσπότης πρὸς τὴν Ἱερουσαλὴμ ἔφη · « Ποσάκις ἐθέλησα συναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία ἑαυτῆς , καὶ οὐκ ἠθελήσατε; ,
« En tois metaphrenois autou episkiasei soi, kai hypo tas pterygas autou elpieis Promachos gar sou genēsetai, kai kalypsei se polemoumenon. Tetheike de touto ek metaphoras tōn prōtōn en polemois hestōtōn, kai tois metaphrenois kalyptontōn tous opisthen. Pterygas de kalei tēs Pronoias tas energeias. Tetheike de touto tę̄ tōn ornithōn eikoni chrēsamenos ; kai gar ekeinoi tois pterois tous neottous synkalyptousin . Houtōs ho makarios Mōsēs tēn tou Theou kēdemonian ekalese. Diephylaxen autous, phēsin, hōs korēn ophthalmou, hōs aetos, skepasai nossian heautou, kai epi tois neossois autou epepothēse, dieis tas pterygas autou edexato autous, kai anelaben autous epi tōn metaphrenōn autou. Touto kai ho Despotēs pros tēn Hierousalēm ephē ; « Posakis ethelēsa synagagein ta tekna sou, hon tropon ornis episynagei ta nossia heautēs , kai ouk ēthelēsate? ,
"With his back he will overshadow you, and under his wings you will hope." "He will become your champion and cover you when you are attacked." He put this as a figure taken from those who stand first in battle and cover those behind with their backs. He calls the workings of providence "wings," using the image of birds; for they cover their nestlings with their wings. So the blessed Moses described God's care: "He guarded them," he says, "as the apple of the eye, as an eagle shelters its nest and yearns over its young; spreading its wings it received them and took them up on its back." The Master too said this to Jerusalem: "How often I wished to gather your children, as a bird gathers her young, and you were not willing!"
90.5PG 80 80:1609
« Ὅπλῳ κυκλώσει σε ἡ ἀλήθεια αὐτοῦ. » Ἐπειδὴ λόγου ταραχώδους καὶ ψεύδους ἐμνημόνευσεν ἄνω, εἰκότως ἐνταῦθα ὑπέσχετο πανοπλίαν αὐτοῦ γενέσθαι τὴν ἀλήθειαν. • Οὐ φοβηθήσῃ ἀπὸ φόβου νυκτερινοῦ, ἀπὸ βέλους πετομένου ἡμέρας, ᾿Απὸ πράγματος· ἐν σκότει διαπορευομένου, ἀπὸ συμπτώματος καὶ δαιμονίου μεσημβρινοῦ. » Οὐ μόνων δὲ τῶν αἰσθητῶν, ἀλλὰ καὶ τῶν νοητῶν περιγενήσῃ δυσμενῶν διὰ τῆς θείας ἑλπίδος, καὶ διαφεύξῃ καὶ τὰς νύκτωρ ἐπιούσας ἐπιβουλὰς', καὶ τὰς μεθ᾽ ἡμέραν γενομένας παρὰ τῶν ἐχθρῶν προσβολὰς, καὶ θάρσος ἔχων, ἅτε δὴ ὑπὸ τοῦ Θεοῦ φρουρούμενος, ἐξελάσεις τὸ δέος, καὶ οὔτε μεσούσης ἡμέρας ἀγωνιάσεις, ἀλλὰ τὰς τῶν δαιμόνων ἐπιβουλὰς διαδράσεις, τῆς ἄνωθεν ἐπικουρίας μεταλαγχάνων. Δαιμόνιον δὲ μεσημβρινὸν κατὰ τὴν παρὰ τοῖς πολλοῖς κατέχουσαν τέθεικε δόξαν. Εἰκὸς δὲ καὶ τοὺς τῶν ἀνθρώπων ἐπιβούλους, μετὰ τροφὴν καὶ τὸν κόρον, ὡς ἐφ᾿ ἕτοιμον θήραμα τρέχειν, καὶ τοὺς ἐρήμους τῆς ἄνωθεν κηδεμονίας καταδουλοῦσθαι ῥᾳδίως.
« Hoplǭ kyklōsei se hē alētheia autou. » Epeidē logou tarachōdous kai pseudous emnēmoneusen anō, eikotōs entautha hypescheto panoplian autou genesthai tēn alētheian. • Ou phobēthēsę̄ apo phobou nykterinou, apo belous petomenou hēmeras, ᾿Apo pragmatos; en skotei diaporeuomenou, apo symptōmatos kai daimoniou mesēmbrinou. » Ou monōn de tōn aisthētōn, alla kai tōn noētōn perigenēsę̄ dysmenōn dia tēs theias helpidos, kai diapheuxę̄ kai tas nyktōr epiousas epiboulas', kai tas meth᾽ hēmeran genomenas para tōn echthrōn prosbolas, kai tharsos echōn, hate dē hypo tou Theou phrouroumenos, exelaseis to deos, kai oute mesousēs hēmeras agōniaseis, alla tas tōn daimonōn epiboulas diadraseis, tēs anōthen epikourias metalanchanōn. Daimonion de mesēmbrinon kata tēn para tois pollois katechousan tetheike doxan. Eikos de kai tous tōn anthrōpōn epiboulous, meta trophēn kai ton koron, hōs eph᾿ hetoimon thērama trechein, kai tous erēmous tēs anōthen kēdemonias katadoulousthai rhądiōs.
"His truth will surround you with a shield." Since above he mentioned a troubling word and falsehood, he rightly promised here that truth would be his full armor. "You will not be afraid of the terror of the night, of the arrow that flies by day, of the thing that walks in darkness, of mischance and the noonday demon." "You will prevail not only over the enemies of sense but also over the spiritual ones through hope in God, and you will escape both the plots that come by night and the attacks of enemies by day; and having courage, since you are guarded by God, you will drive out fear; and you will not be in anguish even at midday, but will escape the plots of the demons, sharing in help from above." He put "noonday demon" according to the opinion prevailing among most people. It is likely, too, that plotters against men, after a meal and when full, run as to ready prey and easily enslave those bereft of help from above.
90.7PG 80 80:1611
« Πεσεῖται ἐκ τοῦ κλίτους σου χιλιάς · καὶ μυριὰς ἐκ δεξιῶν σου· πρὸς σὲ δὲ οὐκ ἐγγιεῖ. Πλὴν τοῖς ὀφθαλμοῖς σου κατανοήσεις, καὶ ἀνταπόδοσιν ἁμαρτωλῶν ὄψει. • ᾿Αντὶ τοῦ κλίτους σου, ὁ Σύμμαχος καὶ ὁ ᾿Ακύλας, ἐκ πλαγίου τεθείκασιν. Λέγει δὲ, ὅτι Κἂν ἐκ δεξιῶν σου, κἂν ἐξ εὐωνύμων σου, πλῆθος ἄπειρον ἐξέλθῃ, σοὶ μὲν οὐδεμία προσγίνεται λώβη, ὄψῃ δὲ ἐκείνους θείᾳ καταβαλλομένους πληγῇ. Τοῦτο καὶ ἐπὶ τοῦ Ἐζεκίου γεγένηται· ὀκτωκαίδεκα γὰρ μυριάδες, καὶ πέντε χιλιάδες τῶν ᾿Ασσυρίων κατηκοντίσθησαν πολεμικῶν ὀργάνων χωρίς. Οὕτως ἐπὶ τοῦ Γεδεών, οὕτως ἐπὶ τοῦ Ἰωνάθαν, καὶ μέντοι καὶ ἐπὶ τοῦ Ἰωσαφάτ, καὶ ἐπὶ τοῦ προφήτου Ελισσαίου αὐτὸ τοῦτο γεγένηται.
« Peseitai ek tou klitous sou chilias ; kai myrias ek dexiōn sou; pros se de ouk engiei. Plēn tois ophthalmois sou katanoēseis, kai antapodosin hamartōlōn opsei. • ᾿Anti tou klitous sou, ho Symmachos kai ho ᾿Akylas, ek plagiou tetheikasin. Legei de, hoti Kan ek dexiōn sou, kan ex euōnymōn sou, plēthos apeiron exelthę̄, soi men oudemia prosginetai lōbē, opsę̄ de ekeinous theią kataballomenous plēgę̄. Touto kai epi tou Ezekiou gegenētai; oktōkaideka gar myriades, kai pente chiliades tōn ᾿Assyriōn katēkontisthēsan polemikōn organōn chōris. Houtōs epi tou Gedeōn, houtōs epi tou Iōnathan, kai mentoi kai epi tou Iōsaphat, kai epi tou prophētou Elissaiou auto touto gegenētai.
"A thousand will fall at your side, and ten thousand at your right hand, but it will not come near you. Only with your eyes you will observe and see the repayment of sinners." For "at your side" Symmachus and Aquila put "from the flank." He says: "Even if a countless multitude comes out on your right and your left, no harm will come to you, but you will see them struck down by a divine blow." This happened under Hezekiah; for a hundred and eighty-five thousand of the Assyrians were struck down without weapons of war. So it happened under Gideon, so under Jonathan, and indeed under Jehoshaphat and under the prophet Elisha.
90.9PG 80 80:1611
«Ὅτι σὺ, Κύριε, ἡ ἐλπίς μου, τὸν Ὕψιστον ἔθου καταφυγήν σου . » Ταύτης δὲ, φησὶ, τῆς προμηθείας ἀπολαύσαις, τῇ εἰς Θεὸν ἐλπίδι χρησάμενος, καὶ τοῦτον καταφυγὴν ποιησάμενος. Ελλείπει γὰρ τῇ συνθήκῃ τοῦ λόγου τὸ εἶπας, σὺ, Κύριε, ἡ ἐλπίς μου. Ἰδίωμα γὰρ τοῦτο τῆς προφητικῆς συγγραφῆς, διαφερόντως δὲ τῶν ψαλμῶν. Ἀλλ᾿ ὅμως ἡ ἀκολουθία δῆλον ποιεῖ τὸ ἀμφίβολον. Ἐπειδὴ γὰρ, φησὶν, ἐλπίζεις εἰς τὸν Θεὸν, καὶ εἰς ἐπικουρίαν αὐτὸν καλεῖς, τῆς παρ᾿ αὐτοῦ κηδεμονίας τυγχάνεις.
«Hoti sy, Kyrie, hē elpis mou, ton Hypsiston ethou kataphygēn sou . » Tautēs de, phēsi, tēs promētheias apolausais, tę̄ eis Theon elpidi chrēsamenos, kai touton kataphygēn poiēsamenos. Elleipei gar tę̄ synthēkę̄ tou logou to eipas, sy, Kyrie, hē elpis mou. Idiōma gar touto tēs prophētikēs syngraphēs, diapherontōs de tōn psalmōn. All᾿ homōs hē akolouthia dēlon poiei to amphibolon. Epeidē gar, phēsin, elpizeis eis ton Theon, kai eis epikourian auton kaleis, tēs par᾿ autou kēdemonias tynchaneis.
"For you, Lord, are my hope; you have made the Most High your refuge." "You will enjoy this providence," he says, "by using hope in God and making him your refuge." For "you said" is missing from the construction of the sentence: "[You said,] 'You, Lord, are my hope.'" This is a peculiarity of prophetic writing, and especially of the psalms. Yet the sequence makes the ambiguity plain: "Since you hope in God and call him to help, you obtain his care."
90.10PG 80 80:1611
« Οὐ προσελεύσεται πρὸς σὲ κακὰ, καὶ μάστιξ οὐκ ἐγγιεῖ ἐν τῷ σκηνώματί σου. » Κρείττων ἔσῃ τῶν διαβολικῶν προσβολῶν, καὶ βλάβην ἐκεῖθεν οὐ δέξῃ. Οὕτως ἡ θεία χάρις τὴν τοῦ Ἰὼβ περιέφραττεν οἰκίαν · καὶ μάρτυς ὁ πολέμιος βοῶν: « Οὐ σὺ περιέφραξας τὰ ἔσωθεν καὶ τὰ ἔξωθεν τῆς οἰκίας αὐτοῦ; · Ἐπειδὴ δὲ συνεχώρησε, κἀκεῖνος τὴν οἰκείαν ἔδειξε πονηρίαν, καὶ ὁ δίκαιος κριτὴς τὸν νικηφόρον ἐστεφάνωσεν ἀθλητήν.
« Ou proseleusetai pros se kaka, kai mastix ouk engiei en tǭ skēnōmati sou. » Kreittōn esę̄ tōn diabolikōn prosbolōn, kai blabēn ekeithen ou dexę̄. Houtōs hē theia charis tēn tou Iōb periephratten oikian ; kai martys ho polemios boōn: « Ou sy periephraxas ta esōthen kai ta exōthen tēs oikias autou? ; Epeidē de synechōrēse, kakeinos tēn oikeian edeixe ponērian, kai ho dikaios kritēs ton nikēphoron estephanōsen athlētēn.
"Evils will not come near you, and a scourge will not approach your dwelling." "You will be stronger than the devil's attacks and will receive no harm from them." So divine grace fenced the house of Job; and the enemy is witness, crying, "Did you not fence in what is inside and outside his house?" But when God permitted, that one showed his own wickedness, and the just judge crowned the victorious athlete.
90.11PG 80 80:1613
«Ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς σου. » Τοῦτο καὶ ἐν τῷ λγ' ἔφη ψαλμῷ· · Παρεμβαλεῖ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν, καὶ ῥύσεται αὐτούς. » Ἠκούσαμεν δὲ καὶ Ἰακὼβ τοῦ πατριάρχου λέγοντος· « Ὁ ἄγγελος ὁ ῥυσάμενός με ἐκ πάντων τῶν κακῶν. » Καὶ ὁ μέγας Ἀβραὰμ τὸν οἰκέτην παραθαῤῥύνων ἔφη, « ῾Ὁ Θεὸς ἀποστελεῖ τὸν ἄγγελον αὐτοῦ πρὸ προσώπου σου, καὶ λήψῃ γυναῖκα Ἰσαὰκ τῷ υἱῷ μου ἐκεῖθεν. » Πανταχόθεν τοίνυν μανθάνομεν, ὡς δι᾿ ἀγγέλων φρουρεῖ τοὺς εἰς αὐτὸν πεποιθότας ὁ τῶν ὅλων Θεός.
«Hoti tois angelois autou enteleitai peri sou, tou diaphylaxai se en pasais tais hodois sou. » Touto kai en tǭ lg' ephē psalmǭ; ; Parembalei angelos Kyriou kyklǭ tōn phoboumenōn auton, kai rhysetai autous. » Ēkousamen de kai Iakōb tou patriarchou legontos; « Ho angelos ho rhysamenos me ek pantōn tōn kakōn. » Kai ho megas Abraam ton oiketēn paratharrhynōn ephē, « ῾Ho Theos apostelei ton angelon autou pro prosōpou sou, kai lēpsę̄ gynaika Isaak tǭ huiǭ mou ekeithen. » Pantachothen toinyn manthanomen, hōs di᾿ angelōn phrourei tous eis auton pepoithotas ho tōn holōn Theos.
"For he will command his angels concerning you, to guard you in all your ways." He said this in the thirty-third psalm too: "The angel of the Lord will encamp around those who fear him and will rescue them." And we have heard the patriarch Jacob say, "The angel who rescued me from all evils"; and the great Abraham, encouraging his servant, said, "God will send his angel before you, and you will take a wife from there for my son Isaac." From every side, then, we learn that the God of all guards those who trust in him through angels.
90.12PG 80 80:1613
« Ἐπὶ χειρῶν ἀροῦσί σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.» Τῆς παντοδαπῆς παρ' αὐτῶν ἀπολαύσεις προνοίας, ἵνα μηδὲ βραχεῖά σου ποθὲν προσγένηται βλάβη· τὸ σμικρὸν γὰρ τῆς βλάβης, διὰ τοῦ προσπταῖσαι τῷ λίθῳ δεδήλωκε. Τὸ δέ· · Ἐπὶ χειρῶν ἀροῦσί σε, › ἀντὶ τοῦ χειραγωγήσουσι, ποδηγήσουσι, παντοδαπὴν ἐπικουρίαν προσοίσουσιν.
« Epi cheirōn arousi se, mēpote proskopsę̄s pros lithon ton poda sou.» Tēs pantodapēs par' autōn apolauseis pronoias, hina mēde bracheia sou pothen prosgenētai blabē; to smikron gar tēs blabēs, dia tou prosptaisai tǭ lithǭ dedēlōke. To de; ; Epi cheirōn arousi se, › anti tou cheiragōgēsousi, podēgēsousi, pantodapēn epikourian prosoisousin.
"On their hands they will bear you up, lest you strike your foot against a stone." "You will enjoy their providence of every kind, so that not even slight harm may come to you from anywhere"; for he showed the smallness of the harm by stumbling against a stone. "On their hands they will bear you up" means "they will lead you by the hand, guide you, and give you help of every kind."
90.13PG 80 80:1613
« Ἐπ᾿ ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ, καὶ καταπατήσεις λέοντα καὶ δράκοντα. » Τῶν δυνατωτάτων καὶ πικροτάτων ἐμνήσθη θηρίων, τὴν κατὰ παντὸς εἴδους πονηρίας ἐπικράτειαν δηλῶσαι θελήσας. Διὰ μὲν γὰρ τοῦ λέοντος καὶ τοῦ δράκοντος τὴν ἰσχὺν ἐσήμανε· δυνατὰ γὰρ ταῦτα κομιδῆ τὰ θηρία. Διὰ δὲ τῆς ἀσπίδος καὶ τοῦ βασιλίσκου, τὴν ἄκραν πονηρίαν ἠνίξατο. Ἡ μὲν γὰρ ἐνίησι θανατηφόρον ἰὸν, ὁ δὲ καὶ τῇ θέᾳ λώβην ἐργάζεται. Καὶ αὐτῶν μέντοι τῶν θηρίων κρείττους ἐγένοντο πολλοὶ πεπιστευκότες Θεῷ. Οὕτως ὁ θαυμάσιος Δανιὴλ τὰ τῶν λεόντων ἐπέδησε στόματα· οὕτως ὁ θεσπέσιος Παῦλος τὴν ἀπὸ τῆς ἐχίδνης οὐκ ἐδέξατο βλάβην· [καὶ ἵνα συντόμως εἴπω, ἐπὶ τὰ παλαιὰ ἀναδράμωμεν· ] οὕτως ὁ Νῶε, τοῖς θηρίοις συνδιαιτώμενος ἀλύμαντος διεσώθη. Οὕτω μυρίοι τὸν ἐρημικὸν ἀσπασάμενοι βίον, καὶ θηρίοις συμβιοτεύοντες διὰ τῆς εἰς τὸν Θεὸν ἐλπίδος τῆς τούτων περιγίνονται λύμης.
« Ep᾿ aspida kai basiliskon epibēsę̄, kai katapatēseis leonta kai drakonta. » Tōn dynatōtatōn kai pikrotatōn emnēsthē thēriōn, tēn kata pantos eidous ponērias epikrateian dēlōsai thelēsas. Dia men gar tou leontos kai tou drakontos tēn ischyn esēmane; dynata gar tauta komidē ta thēria. Dia de tēs aspidos kai tou basiliskou, tēn akran ponērian ēnixato. Hē men gar eniēsi thanatēphoron ion, ho de kai tę̄ theą lōbēn ergazetai. Kai autōn mentoi tōn thēriōn kreittous egenonto polloi pepisteukotes Theǭ. Houtōs ho thaumasios Daniēl ta tōn leontōn epedēse stomata; houtōs ho thespesios Paulos tēn apo tēs echidnēs ouk edexato blabēn; [kai hina syntomōs eipō, epi ta palaia anadramōmen; ] houtōs ho Nōe, tois thēriois syndiaitōmenos alymantos diesōthē. Houtō myrioi ton erēmikon aspasamenoi bion, kai thēriois symbioteuontes dia tēs eis ton Theon elpidos tēs toutōn periginontai lymēs.
"You will tread on the asp and the basilisk, and trample the lion and the dragon." He mentioned the most powerful and bitter beasts, wishing to show mastery over every kind of wickedness. By the lion and the dragon he signified strength, for these beasts are very powerful; by the asp and the basilisk he hinted at extreme wickedness, for the one injects deadly venom and the other does harm even by its look. And many who trusted in God became stronger than the beasts themselves. So the wonderful Daniel bound the mouths of the lions; so the inspired Paul received no harm from the viper; [and, to speak briefly, let us run back to ancient times:] so Noah, living with the wild beasts, was preserved unharmed. So countless people who have embraced the life of the desert, living among wild beasts, overcome their harm through hope in God.
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« "Ὅτι ἐπ᾿ ἐμὲ ἤλπισε, καὶ ῥύσομαι αὐτὸν· σκεπάσω αὐτὸν, ὅτι ἔγνω τὸ ὄνομά μου. Κεκράξεται πρός με, καὶ ἐπακούσομαι αὐτοῦ. › Ταῦτα λοιπὸν ὁ τῶν ὅλων ἔφη Θεὸς, διδάσκων τίς ὁ τῆς ἐλπίδος καρπός· Ῥύσομαι γὰρ αὐτὸν, φησὶν, ἐκ τῶν εἰρημένων ὁρατῶν τε καὶ ἀοράτων ἐπιβούλων, τῇ ἐμῇ ἐλπίδι φραξάμενον· διὰ τοῦτο αὐτὸν φρουρήσω τε καὶ σκεπάσω, καὶ λαλοῦντος ἀκούσομαι, καὶ τὴν δέησιν δέξομαι. « Μετ᾿ αὐτοῦ εἰμι ἐν θλίψει. » Κἄν τινι πειρασμῷ περιπέσῃ, συνέσομαι, καὶ τὴν ἀρκοῦσαν προσοίσω παραψυχήν. • Ἐξελοῦμαι. αὐτὸν, καὶ δοξάσω αὐτόν. » Οὐ μόνον δὲ αὐτὸν ἐλευθερώσω τῶν λυπηρῶν, ἀλλὰ καὶ περίβλεπτον ἀπεργάσομαι.
« "Hoti ep᾿ eme ēlpise, kai rhysomai auton; skepasō auton, hoti egnō to onoma mou. Kekraxetai pros me, kai epakousomai autou. › Tauta loipon ho tōn holōn ephē Theos, didaskōn tis ho tēs elpidos karpos; Rhysomai gar auton, phēsin, ek tōn eirēmenōn horatōn te kai aoratōn epiboulōn, tę̄ emę̄ elpidi phraxamenon; dia touto auton phrourēsō te kai skepasō, kai lalountos akousomai, kai tēn deēsin dexomai. « Met᾿ autou eimi en thlipsei. » Kan tini peirasmǭ peripesę̄, synesomai, kai tēn arkousan prosoisō parapsychēn. • Exeloumai. auton, kai doxasō auton. » Ou monon de auton eleutherōsō tōn lypērōn, alla kai periblepton apergasomai.
"For he hoped in me, and I will rescue him; I will shelter him, because he knew my name. He will cry to me, and I will hear him." From here the God of all spoke, teaching what the fruit of hope is: "I will rescue him," he says, "from the visible and invisible plotters mentioned, since he has fortified himself with hope in me; for this reason I will guard and shelter him, hear him when he speaks, and accept his petition." "I am with him in affliction." "Even if he falls into some temptation, I will be with him and bring sufficient comfort." "I will deliver him and glorify him." "Not only will I free him from sorrows, but I will also make him conspicuous."
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« Μακρότητα ἡμερῶν ἐμπλήσω αὐτὸν, καὶ δείξω αὐτῷ τὸ σωτήριόν μου. » Παρέξω δὲ αὐτῷ καὶ τὸ εἰς γῆρας ἐλάσαι βαθὺ, καὶ τὴν ἐσομένην αὐτῷ κατὰ τὸν μέλλοντα βίον σωτηρίαν προδείξω. Τούτων καὶ ὁ μακάριος ἀπήλαυσεν Εζεκίας. Προσθήκην γὰρ αἰτήσας ζωῆς, πέντε καὶ δέκα ἐτῶν ἔλαβεν ἀριθμόν· πολλὴν δὲ καὶ ἐκ τῆς τῶν ᾿Ασσυρίων ἀπωλείας ἐκτήσατο περιφάνειαν · καὶ λίαν αὐτῷ ἁρμόττει τό· « Ἐξελοῦμαι αὐτὸν, καὶ δοξάσω αὐτὸν καὶ δείξω αὐτῷ τὸ σωτήριόν μου. Ἀλλὰ καὶ ἅπαντες οἱ εἰς τὸν Θεὸν ἠλπικότες παντοδαπῶν ἀπολαύσουσιν ἀγαθῶν· ὡς καὶ αἱ παλαιαὶ διδάσκουσιν ἱστορίαι, καὶ τὰ νῦν ὁρώμενα μαρτυρεῖ.
« Makrotēta hēmerōn emplēsō auton, kai deixō autǭ to sōtērion mou. » Parexō de autǭ kai to eis gēras elasai bathy, kai tēn esomenēn autǭ kata ton mellonta bion sōtērian prodeixō. Toutōn kai ho makarios apēlausen Ezekias. Prosthēkēn gar aitēsas zōēs, pente kai deka etōn elaben arithmon; pollēn de kai ek tēs tōn ᾿Assyriōn apōleias ektēsato periphaneian ; kai lian autǭ harmottei to; « Exeloumai auton, kai doxasō auton kai deixō autǭ to sōtērion mou. Alla kai hapantes hoi eis ton Theon ēlpikotes pantodapōn apolausousin agathōn; hōs kai hai palaiai didaskousin historiai, kai ta nyn horōmena martyrei.
"With length of days I will fill him, and I will show him my salvation." "I will give him to reach a ripe old age, and I will show him beforehand the salvation that will be his in the life to come." The blessed Hezekiah enjoyed these things. For asking an addition of life, he received fifteen years; and he gained great renown from the destruction of the Assyrians; and "I will deliver him and glorify him, and I will show him my salvation" fits him very well. But all who have hoped in God too will enjoy good things of every kind, as the ancient histories teach and what is seen now bears witness.
Chapter 91
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« Ψαλμὸς ᾠδῆς, εἰς τὴν ἡμέραν τοῦ Σαββάτου. » Τὸ Σάββατον ἀργίαν ἐνομοθέτει, ἀλλ᾽ οὐ πᾶσαν ἀργίαν· τὴν γὰρ πνευματικὴν ἐργασίαν προσεδρεύειν ἐκέλευσε, καὶ τῷ Θεῷ διπλᾶς ἱερεύειν θυσίας· τῶν σωματικῶν τοίνυν πόνων παῦλαν ἔχειν ὁ περὶ τοῦ Σαββάτου διηγόρευσε νόμος. Ἐπεὶ τοίνυν καὶ ὁ μέλλων βίος τῶν τοιούτων ἐστὶ φροντίδων ἐλεύθερος, εἰκότως κατάπαυσις προσηγόρευται· διάτοι τοῦτο καὶ ὁ μακάριος Παῦλος βοᾷ • Σπουδάσωμεν εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ. » Καὶ πάλιν· · ῎Αρα ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ. » Ἐπειδὴ τοίνυν ὁ ψαλμὸς τῶν δικαίων τὴν τιμὴν, καὶ τῶν ἀδίκων προλέγει τὴν τιμωρίαν, ἐν ἐκείνῃ δὲ τῇ καταπαύσει ταῦτα γενήσεται, εἰκότως ταύτην ἐδέξατο τὴν ἐπιγραφήν.
« Psalmos ǭdēs, eis tēn hēmeran tou Sabbatou. » To Sabbaton argian enomothetei, all᾽ ou pasan argian; tēn gar pneumatikēn ergasian prosedreuein ekeleuse, kai tǭ Theǭ diplas hiereuein thysias; tōn sōmatikōn toinyn ponōn paulan echein ho peri tou Sabbatou diēgoreuse nomos. Epei toinyn kai ho mellōn bios tōn toioutōn esti phrontidōn eleutheros, eikotōs katapausis prosēgoreutai; diatoi touto kai ho makarios Paulos boą • Spoudasōmen eiselthein eis tēn katapausin autou. » Kai palin; ; ᾿Ara apoleipetai sabbatismos tǭ laǭ tou Theou. » Epeidē toinyn ho psalmos tōn dikaiōn tēn timēn, kai tōn adikōn prolegei tēn timōrian, en ekeinę̄ de tę̄ katapausei tauta genēsetai, eikotōs tautēn edexato tēn epigraphēn.
"A psalm of an ode, for the day of the Sabbath." The Sabbath enjoined rest, but not total rest; for it commanded attention to spiritual work and the offering of double sacrifices to God. So the law concerning the Sabbath prescribed a pause from bodily labors. Since, then, the life to come is free of such cares, it is rightly called a rest. For this reason the blessed Paul too cries, "Let us strive to enter his rest," and again, "So then there remains a Sabbath rest for the people of God." Since, then, the psalm foretells the honor of the righteous and the punishment of the unjust, and these will happen in that rest, it rightly received this title.
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« ᾿Αγαθὸν ἐξομολογεῖσθαι τῷ Κυρίῳ, καὶ ψάλλειν τῷ ὀνόματί σου, Ὕψιστε. Τοῦ ἀναγγέλλειν τὸ πρωὶ τὸ ἔλεός σου, καὶ τὴν ἀλήθειάν σου κατὰ νύκτα.» Ἐπωφελὲς, φησὶ, καὶ κερδαλέον τὸ νύκτωρ καὶ μεθ᾽ ἡμέραν σὲ τὸν εὐεργέτην ὑμνεῖν, καὶ τὰς σὰς εὐεργεσίας διεξιέναι, τὴν περὶ ἡμᾶς φιλανθρωπίαν, τὴν κατὰ τῶν ἀδικούντων ἀλήθειαν. Ἐκείνους μὲν γὰρ ἀληθείᾳ χρώμενος κολάζεις ἐνδίκως, ἡμᾶς δὲ τὴν σὴν ἐπίγνωσιν ἔχοντας προμηθείας ἀξιοῖς.
« ᾿Agathon exomologeisthai tǭ Kyriǭ, kai psallein tǭ onomati sou, Hypsiste. Tou anangellein to prōi to eleos sou, kai tēn alētheian sou kata nykta.» Epōpheles, phēsi, kai kerdaleon to nyktōr kai meth᾽ hēmeran se ton euergetēn hymnein, kai tas sas euergesias diexienai, tēn peri hēmas philanthrōpian, tēn kata tōn adikountōn alētheian. Ekeinous men gar alētheią chrōmenos kolazeis endikōs, hēmas de tēn sēn epignōsin echontas promētheias axiois.
"It is good to give thanks to the Lord and to sing to your name, O Most High, to proclaim your mercy in the morning and your truth by night." "It is profitable and gainful," he says, "to hymn you, the benefactor, night and day, and to recount your benefits: your love for humankind toward us and your truth against wrongdoers. For using truth you justly punish those, while you count us, who have the knowledge of you, worthy of providence."
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· Ἐν δεκαχόρδῳ ψαλτηρίῳ μετ' ᾠδῆς ἐν κιθάρᾳ. » Τοιούτοις ὀργάνοις εἰώθασι τὸν Θεὸν ἀνυμνεῖν· λέγει τοίνυν ὅτι, Καὶ ἐν τοῖς νενομισμένοις ἀνακρουομένους ὀργάνοις, καὶ τῇ τῆς γλώττης μελῳδία χρωμένους, δίκαιόν σοι προσφέρειν τὸν χαριστήριον ὕμνον.
; En dekachordǭ psaltēriǭ met' ǭdēs en kitharą. » Toioutois organois eiōthasi ton Theon anymnein; legei toinyn hoti, Kai en tois nenomismenois anakrouomenous organois, kai tę̄ tēs glōttēs melǭdia chrōmenous, dikaion soi prospherein ton charistērion hymnon.
"On a ten-stringed psaltery, with song on the lyre." They used to hymn God with such instruments. He says, then: "It is right to offer you the hymn of thanksgiving, playing the customary instruments and using the melody of the tongue."
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« Ὅτι ηὔφρανάς με, Κύριε, ἐν τῷ ποιήματί σου, καὶ ἐν τοῖς ἔργοις τῶν χειρῶν σου ἀγαλλιάσομαι. » Ὁρῶν γάρ σου τὰς δημιουργίας, καὶ τὰς ἀῤῥήτους οἰκονομίας, ἀγάλλομαί τε καὶ γάννυμαι, καὶ τῇ τῆς ψυχῆς ἡδονῇ τὴν γλῶτταν εἰς ὑμνῳδίαν κινῶ. ·
« Hoti ēuphranas me, Kyrie, en tǭ poiēmati sou, kai en tois ergois tōn cheirōn sou agalliasomai. » Horōn gar sou tas dēmiourgias, kai tas arrhētous oikonomias, agallomai te kai gannymai, kai tę̄ tēs psychēs hēdonę̄ tēn glōttan eis hymnǭdian kinō. ;
"For you have gladdened me, Lord, in your making, and in the works of your hands I will rejoice." "For seeing your creations and your inexpressible dispensations, I rejoice and exult, and with the pleasure of my soul I move my tongue to hymnody."
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«Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε! σφόδρα ἐβαθύνθησαν οἱ λογισμοί σου. » Ὁ δὲ Σύμμαχος οὕτως · Σφόδρα βαθεῖς οἱ διαλογισμοί σου· ᾿Ακύλας δὲ καὶ Θεοδοτίων· Ἐβαθύνθησαν. Τὰ μὲν γὰρ ἔργα σου, φησὶ, μεγάλα καὶ θαυμαστά· τὸ γὰρ ὡς ἐπιτατικῶς τέθεικεν· ἡ δὲ σοφία σου ἀνέφικτον ἔχει τὸ βάθος. Ποῖος γὰρ νοῦς ἱκανὸς ἐξετάσαι τῆς σῆς προνοίας τοὺς λόγους; ᾿Αλλ᾿ ἡμεῖς μὲν τοῦτο καὶ τοὺς ἀγνοοῦντας διδάσκομεν. Οἱ δὲ φρενῶν ἐστερημένοι, καὶ τὸ λογικὸν ἀπολέσαντες, οὔτε συνιδεῖν ἐθέλουσιν, οὔτε μαθεῖν παρ᾿ ἑτέρων ἀνέχονται. Ταῦτα γὰρ ἐπιφέρει.
«Hōs emegalynthē ta erga sou, Kyrie! sphodra ebathynthēsan hoi logismoi sou. » Ho de Symmachos houtōs ; Sphodra batheis hoi dialogismoi sou; ᾿Akylas de kai Theodotiōn; Ebathynthēsan. Ta men gar erga sou, phēsi, megala kai thaumasta; to gar hōs epitatikōs tetheiken; hē de sophia sou anephikton echei to bathos. Poios gar nous hikanos exetasai tēs sēs pronoias tous logous? ᾿All᾿ hēmeis men touto kai tous agnoountas didaskomen. Hoi de phrenōn esterēmenoi, kai to logikon apolesantes, oute synidein ethelousin, oute mathein par᾿ heterōn anechontai. Tauta gar epipherei.
"How great are your works, Lord! Your thoughts are very deep." Symmachus has: "Your reasonings are very deep"; Aquila and Theodotion: "were deepened." "For your works," he says, "are great and wonderful" (he put "how" intensively), "and your wisdom has unreachable depth. For what mind is able to examine the reasons of your providence? But we teach this even to those who do not know; while those bereft of sense, who have lost reason, will neither see nor bear to learn from others." For this is what he adds.
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« ᾿Ανὴρ ἄφρων οὐ γνώσεται, καὶ ἀσύνετος οὐ συνήσει ταῦτα. » Διαφόρως ταῦτα εἴρηκεν· ὅτι ὁ τὰς φρένας νοσῶν, καὶ συνέσεως ἔρημος, τούτων οὐδὲν γινώσκει, οὔτε μὴν ἀκοῦσαι βούλεταί τι περὶ τούτων.
« ᾿Anēr aphrōn ou gnōsetai, kai asynetos ou synēsei tauta. » Diaphorōs tauta eirēken; hoti ho tas phrenas nosōn, kai syneseōs erēmos, toutōn ouden ginōskei, oute mēn akousai bouletai ti peri toutōn.
"A senseless man will not know, and a fool will not understand these things." He said the same thing in different ways: one diseased in mind and bereft of understanding knows none of these things and does not even wish to hear anything about them.
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« Ἐν τῷ ἀνατεῖλαι ἁμαρτωλοὺς ὡσεὶ χόρτον, καὶ διέκυψαν πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν, ὅπως ἂν ἐξολοθρευθῶσιν εἰς τὸν αἰῶνα τοῦ αἰῶνος. » Τὸ διέκυψαν, ἤνθησαν ὁ ᾿Ακύλας εἴρηκεν· οὕτω δὲ καὶ ὁ Σύμμαχος. Οὐκ ἡβουλήθησαν συνιέναι οἱ ἄφρονες, ὅτι ὁμοίως χόρτῳ ἥνθησαν, καὶ χλόῃ παραπλησίως ἀπὸ τῆς γῆς διέκυψαν οἱ τῆς ἀνομίας ἐργάται, καὶ τὸν ὄλεθρον τὸν αἰώνιον μετὰ τὴν παροῦσαν εὐημερίαν κομίσονται. Ζηλωτοὺς δὲ αὐτοὺς, καὶ μακαρίους καλέσαντες ὄψονται συντόμως ἑαυτῶν τὸ τρισάθλιον τέλος.
« En tǭ anateilai hamartōlous hōsei chorton, kai diekypsan pantes hoi ergazomenoi tēn anomian, hopōs an exolothreuthōsin eis ton aiōna tou aiōnos. » To diekypsan, ēnthēsan ho ᾿Akylas eirēken; houtō de kai ho Symmachos. Ouk hēboulēthēsan synienai hoi aphrones, hoti homoiōs chortǭ hēnthēsan, kai chloę̄ paraplēsiōs apo tēs gēs diekypsan hoi tēs anomias ergatai, kai ton olethron ton aiōnion meta tēn parousan euēmerian komisontai. Zēlōtous de autous, kai makarious kalesantes opsontai syntomōs heautōn to trisathlion telos.
"When sinners sprang up like grass and all who work lawlessness peeped out, it was that they might be destroyed forever and ever." For "peeped out" Aquila said "flowered"; so too Symmachus. "The senseless would not understand that the workers of lawlessness flowered like grass and peeped out of the earth like green shoots, and after their present prosperity they will receive eternal destruction." Those who called them enviable and blessed will soon see their thrice-wretched end.
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« Σὺ δὲ ὕψιστος εἰς τὸν αἰῶνα, Κύριε. Ὅτι ἰδοὺ οἱ ἐχθροί σου, Κύριε, ὅτι ἰδοὺ οἱ ἐχθροί σου ἀπολοῦνται· καὶ διασκορπισθήσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν. » Ἐκεῖνοι μὲν γὰρ χόρτῳ παραπλησίως μαραίνονταί τε καὶ φθείρονται· σὺ δὲ κατὰ πάντων ἔχεις τὸ κράτος, πάντων ὑπέρτερος ὢν, καὶ τιμωρίαις ὑποβάλλων τοὺς παραπληξίᾳ κατεχομένους.
« Sy de hypsistos eis ton aiōna, Kyrie. Hoti idou hoi echthroi sou, Kyrie, hoti idou hoi echthroi sou apolountai; kai diaskorpisthēsontai pantes hoi ergazomenoi tēn anomian. » Ekeinoi men gar chortǭ paraplēsiōs marainontai te kai phtheirontai; sy de kata pantōn echeis to kratos, pantōn hyperteros ōn, kai timōriais hypoballōn tous paraplēxią katechomenous.
"But you are Most High forever, Lord. For behold, your enemies, Lord, for behold, your enemies will perish, and all who work lawlessness will be scattered." "For they wither and perish like grass; but you hold power over all, being above all and subjecting to punishment those held by madness."
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« Καὶ ὑψωθήσεται ὡς μονοκέρωτος τὸ κέρας μου. » Ἡμεῖς δὲ οἱ τὴν σὴν ἐπίγνωσιν ἔχοντες, τὴν τῶν ἐχθρῶν σου κατάλυσιν θεασάμενοι γαυριάσομεν ἐπὶ σοὶ καὶ μεγαφρονήσομεν · ἅτε δὴ τῆς πολυθέου πλάνης ἀπηλλαγμένοι, καὶ σὲ τὸν ὄντως ὄντα προσκυνοῦντες Θεὸν, [τὸ κέρας τοῦ σταυροῦ ὅπλον κατά παθῶν καὶ δαιμόνων δεξάμενοι.] Τὸν γὰρ μονόκερων πάλιν ἐνταῦθα παρήγαγεν, ἵνα διὰ τοῦ ἑνὸς κέρατος τὸν ἕνα παραδηλώσῃ Θεόν. "Ωσπερ γὰρ ἐκεῖνο τὸ ζῶον ἓν ἔλαβε παρὰ τῆς φύσεως κέρας, οὕτω τῆς εὐσεβείας οἱ τρόφιμοι μίαν προσκυνοῦσι θεότητα « Καὶ τὸ γῆράς μου ἐν ἐλαίῳ πίονι.» Ὁ δὲ Σύμμαχος οὕτως· Ἡ παλαίωσίς μου, ὡς ἐλαία εὐθαλής. ᾿Ανθήσω γὰρ, καὶ τὸ γῆρας ἀποθήσομαι, ἐλαίαν τεθηλυῖαν μιμήσομαι, καὶ, κατὰ τοὺς Ἑβδομήκοντα , οἷόν τινι ἐλαίῳ πιανθήσομαι τῇ θυμηδίᾳ.
« Kai hypsōthēsetai hōs monokerōtos to keras mou. » Hēmeis de hoi tēn sēn epignōsin echontes, tēn tōn echthrōn sou katalysin theasamenoi gauriasomen epi soi kai megaphronēsomen ; hate dē tēs polytheou planēs apēllagmenoi, kai se ton ontōs onta proskynountes Theon, [to keras tou staurou hoplon kata pathōn kai daimonōn dexamenoi.] Ton gar monokerōn palin entautha parēgagen, hina dia tou henos keratos ton hena paradēlōsę̄ Theon. "Ōsper gar ekeino to zōon hen elabe para tēs physeōs keras, houtō tēs eusebeias hoi trophimoi mian proskynousi theotēta « Kai to gēras mou en elaiǭ pioni.» Ho de Symmachos houtōs; Hē palaiōsis mou, hōs elaia euthalēs. ᾿Anthēsō gar, kai to gēras apothēsomai, elaian tethēluian mimēsomai, kai, kata tous Hebdomēkonta , hoion tini elaiǭ pianthēsomai tę̄ thymēdią.
"And my horn will be exalted like that of a unicorn." "But we, who have the knowledge of you, seeing the destruction of your enemies, will exult in you and think highly, since we have been freed from the error of many gods and worship you, the God who truly is, [having received the horn of the cross as a weapon against passions and demons.]" He brought in the unicorn again here, to indicate the one God by the one horn. For as that animal received one horn from nature, so the nurslings of piety worship one Godhead. "And my old age in rich oil." Symmachus has: "My old age like a flourishing olive." "For I will flower and put off old age, I will imitate a thriving olive, and, according to the Seventy, I will be made rich with gladness as with oil."
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« Καὶ ἐπεῖδεν ὁ ὀφθαλμός μου ἐν τοῖς ἐχθροῖς μου · καὶ ἐν τοῖς ἐπανισταμένοις ἐπ᾿ ἐμὲ πονηρευομένοις ἀκούσεται τὸ οὖς μου. » Τὸ ἐπεῖδε καὶ ὁ Σύμμαχος, καὶ ὁ Θεοδοτίων, καὶ αὐτὸς ὁ Ἑβραῖος ἐπόψεται εἴρηκε. Μελλόντων γὰρ προῤῥήσεις τὰ λεγόμενα · ἀλλὰ συνήθως οἱ ἑβδομήκοντα, ὡς γεγενημένα τὰ ἐσόμενα ἡρμήνευσαν · τὸ ἀναντίῤῥητον τῆς προῤῥήσεως καὶ ἐν τούτῳ δηλοῦντες. "Ωσπερ γὰρ ἀδύνατον τὰ γεγενημένα μὴ γεγενῆσθαι, οὕτως ἀδύνατον τὴν τοῦ Πνεύματος πρόῤῥησιν ἀπέραντον διαμεῖναι · λέγει τοίνυν, ὅτι Οὐ μόνον ὄψομαι τῶν ἀδίκων τὸ ἐπώδυνον τέλος, ἀλλὰ καὶ ἀκούσομαι πάντων τοῦτο διαγγελλόντων, καὶ θαυμαζόντων τῆς τιμωρίας τὸ δίκαιον. Οὕτω μέν τοι διαιρεῖται • • Καὶ ἐν τοῖς ἐπανισταμένοις ἐπ᾿ ἐμὲ πονηρευομένοις • ἐνταῦθα δεῖ ὑποστίξαι, εἶτα ἐπαγαγεῖν, · ἀκούσεται τὸ οὖς μου. » Τῶν παρανομίᾳ συζώντων, καὶ μυρία μοι τυρευόντων κακὰ τὸν ὄλεθρον πολλῶν διηγουμένων ἀκούσομαι.
« Kai epeiden ho ophthalmos mou en tois echthrois mou ; kai en tois epanistamenois ep᾿ eme ponēreuomenois akousetai to ous mou. » To epeide kai ho Symmachos, kai ho Theodotiōn, kai autos ho Hebraios epopsetai eirēke. Mellontōn gar prorrhēseis ta legomena ; alla synēthōs hoi hebdomēkonta, hōs gegenēmena ta esomena hērmēneusan ; to anantirrhēton tēs prorrhēseōs kai en toutǭ dēlountes. "Ōsper gar adynaton ta gegenēmena mē gegenēsthai, houtōs adynaton tēn tou Pneumatos prorrhēsin aperanton diameinai ; legei toinyn, hoti Ou monon opsomai tōn adikōn to epōdynon telos, alla kai akousomai pantōn touto diangellontōn, kai thaumazontōn tēs timōrias to dikaion. Houtō men toi diaireitai • • Kai en tois epanistamenois ep᾿ eme ponēreuomenois • entautha dei hypostixai, eita epagagein, ; akousetai to ous mou. » Tōn paranomią syzōntōn, kai myria moi tyreuontōn kaka ton olethron pollōn diēgoumenōn akousomai.
"And my eye looked upon my enemies, and of the evildoers who rise up against me my ear will hear." For "looked upon," Symmachus, Theodotion, and the Hebrew itself said "will look upon." For the words are predictions of things to come; but the Seventy, as usual, rendered future things as having happened, showing in this too the certainty of the prediction. For as it is impossible for what has happened not to have happened, so it is impossible for the prediction of the Spirit to remain unfulfilled. He says, then: "Not only will I see the painful end of the unjust, but I will also hear all announcing it and marveling at the justice of the punishment." It is divided thus: "And of the evildoers who rise up against me": here one must put a stop, and then add, "my ear will hear." "I will hear many recounting the destruction of those who live in lawlessness and contrive countless evils against me."
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« Δίκαιος ὡς φοίνιξ ἀνθήσει, ὡσεὶ κέδρος ἡ ἐν τῷ Λιβάνῳ πληθυνθήσεται. » Οἱ μὲν οὖν ἁμαρτωλοί, χόρτῳ παραπλησίως ἀνθήσαντες, συντόμως ἀπέσβησάν τε καὶ διεφθάρησαν· ὁ δὲ δίκαιος τῆς μὲν κέδρου τὸ δασὺ, καὶ θερμὸν, καὶ θρέψιμον, τοῦ δὲ φοίνικος μιμήσεται τὸ ὑψίκομόν τε καὶ κάρπιμον. Διαρκεῖ δὲ ἀμφότερα καὶ ἐπὶ πλεῖστον διαμένοντα χρόνον, χρόνου δὲ καὶ εἰς αὔξησιν δεῖται. Τοιαύτη καὶ ἡ τῆς ἀρετῆς φυτουργία, πόνῳ πολλῷ καὶ χρόνῳ φυομένη, ἀλλ᾽ εἰς ὕψος αἰρομένη, ὥριμόν τε καὶ ἥδιστον φέρουσα τὸν καρπὸν, καὶ σκέπην ἱκανὴν τῷ κεκτημένῳ παρέχουσα. Ὡς ἐν θείῳ παραδείσῳ καταφυτεύεται ἐν τῷ οἴκῳ τοῦ Θεοῦ. Τοῦτο γὰρ διὰ τῶν ἑξῆς σαφέστερον λέγει τῷ εἰπεῖν·
« Dikaios hōs phoinix anthēsei, hōsei kedros hē en tǭ Libanǭ plēthynthēsetai. » Hoi men oun hamartōloi, chortǭ paraplēsiōs anthēsantes, syntomōs apesbēsan te kai diephtharēsan; ho de dikaios tēs men kedrou to dasy, kai thermon, kai threpsimon, tou de phoinikos mimēsetai to hypsikomon te kai karpimon. Diarkei de amphotera kai epi pleiston diamenonta chronon, chronou de kai eis auxēsin deitai. Toiautē kai hē tēs aretēs phytourgia, ponǭ pollǭ kai chronǭ phyomenē, all᾽ eis hypsos airomenē, hōrimon te kai hēdiston pherousa ton karpon, kai skepēn hikanēn tǭ kektēmenǭ parechousa. Hōs en theiǭ paradeisǭ kataphyteuetai en tǭ oikǭ tou Theou. Touto gar dia tōn hexēs saphesteron legei tǭ eipein;
"The righteous will flourish like a palm tree; like the cedar in Lebanon he will multiply." "The sinners, flowering like grass, were quickly quenched and perished; but the righteous will imitate the thick, warm, and nourishing cedar, and the high-crowned and fruitful palm." Both endure and remain a very long time, and need time to grow. Such is the planting of virtue too: it grows with much labor and time, but rises to a height, bears ripe and sweetest fruit, and gives sufficient shelter to its possessor. As in a divine paradise, it is planted in the house of God. For he says this more clearly through what follows:
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« Πεφυτευμένοι ἐν τῷ οἴκῳ Κυρίου· ἐν ταῖς αὐλαῖς τοῦ Θεοῦ ἡμῶν ἐξανθήσουσιν. » Οὗτοι δὲ, φησὶν, οἱ τούτοις ἀπεικασμένοι τοῖς δένδροις φυτουργὸν μὲν ἔχουσι τὸν Θεὸν, παράδεισον δὲ τὸν θεῖον νεών.
« Pephyteumenoi en tǭ oikǭ Kyriou; en tais aulais tou Theou hēmōn exanthēsousin. » Houtoi de, phēsin, hoi toutois apeikasmenoi tois dendrois phytourgon men echousi ton Theon, paradeison de ton theion neōn.
"Planted in the house of the Lord, they will flourish in the courts of our God." "Those likened to these trees," he says, "have God as planter and the divine temple as paradise."
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« Ἔτι πληθυνθήσονται ἐν γήρει πίονι, καὶ εὐπαθοῦντες ἔσονται. Τοῦ ἀναγγεῖλαι ὅτι εὐθὺς Κύριος ὁ Θεὸς ἡμῶν, καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ .» Ὁ δὲ Σύμμαχος οὕτως· Ἔτι καρποφορήσουσι γηρῶντες, πίονες καὶ εὐθαλεῖς ἔσονται, ἀπαγγέλλοντες ὅτι ὀρθὸς Κύριος ὁ περιφράσσων με· καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ. Ἐν τῷ μέλλοντι γὰρ βίῳ τὴν ἐπηγγελμένην ἀπολαμβάνοντες τελειότητα, πλείονά τε καὶ πίονα προσοίσουσι τῷ Θεῷ τὸν καρπὸν, τὴν δικαίαν αὐτοῦ ψῆφον ὑμνοῦντες. Τὴν γὰρ νῦν κεκρυμμένην οἰκονομίαν τηνικαῦτα φανερουμένην ὁρῶντες, καὶ τὴν σοφίαν θαυμάσουσι, καὶ τὸ δίκαιον ἀνυμνήσουσι. Γῆρας μέντοι τὴν τελειότητα κέκληκε. Τέλειον γὰρ καὶ ἡμεῖς τὸν γεγηρακότα καλοῦμεν, ἀτελῆ δὲ τὸν νέον. Διὰ τοῦ γήρους τοίνυν τὴν μέλλουσαν παρεδήλωσε τελειότητα, ἐν ᾗ φυήσεται πολλαπλάσιος ὁ τῆς δικαιοσύνης καρπὸς, καὶ τοῦ Θεοῦ τὸ δίκαιον δῆλον πᾶσι γενήσεται.
« Eti plēthynthēsontai en gērei pioni, kai eupathountes esontai. Tou anangeilai hoti euthys Kyrios ho Theos hēmōn, kai ouk estin adikia en autǭ .» Ho de Symmachos houtōs; Eti karpophorēsousi gērōntes, piones kai euthaleis esontai, apangellontes hoti orthos Kyrios ho periphrassōn me; kai ouk estin adikia en autǭ. En tǭ mellonti gar biǭ tēn epēngelmenēn apolambanontes teleiotēta, pleiona te kai piona prosoisousi tǭ Theǭ ton karpon, tēn dikaian autou psēphon hymnountes. Tēn gar nyn kekrymmenēn oikonomian tēnikauta phaneroumenēn horōntes, kai tēn sophian thaumasousi, kai to dikaion anymnēsousi. Gēras mentoi tēn teleiotēta keklēke. Teleion gar kai hēmeis ton gegērakota kaloumen, atelē de ton neon. Dia tou gērous toinyn tēn mellousan paredēlōse teleiotēta, en hę̄ phyēsetai pollaplasios ho tēs dikaiosynēs karpos, kai tou Theou to dikaion dēlon pasi genēsetai.
"They will still multiply in a rich old age, and they will be flourishing, to proclaim that the Lord our God is upright, and there is no injustice in him." Symmachus has: "They will still bear fruit when old; they will be fat and flourishing, proclaiming that the Lord who fences me about is upright, and there is no injustice in him." "For in the life to come, receiving the promised perfection, they will offer God more and richer fruit, hymning his just verdict. For seeing the dispensation now hidden then made manifest, they will marvel at his wisdom and hymn his justice." He called perfection "old age"; for we too call the old man perfect and the young imperfect. By old age, then, he indicated the perfection to come, in which the fruit of righteousness will grow manifold and God's justice will become plain to all.
Chapter 92
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« 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."
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« 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.
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· 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.
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«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.
Chapter 93
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• 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."
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."
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.
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.]
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].
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?"
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."
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.
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."
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.
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.
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« "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."
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« 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.
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« 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."
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« 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."
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« 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."
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« 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.
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« 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].
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« 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."
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« 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.
Chapter 94
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• 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.]
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« 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.
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« 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.
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«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."
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« 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.
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« 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.
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« 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."
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« 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.
Chapter 95
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« ᾿Ὠδὴ τῷ Δαβίδ, ὅτε ὁ οἶκος ᾠκοδόμηται μετὰ τὴν αἰχμαλωσίαν, ἀνεπίγραφος παρ' Ἑβραίοις. » Οὐδὲ ταύτην ὁ μακάριος Δαβὶδ ἔγραψε τὴν ἐπιγραφὴν, οὔτε μὴν οἱ ἐξ ἀρχῆς τὴν προφητείαν ἡρμηνευκότες · ἄλλος δέ τις ὡς ἔοικεν τὴν ἐξ ἐπιπολῆς διάνοιαν τοῦ ψαλμοῦ κατιδών, ταύτην τέθεικε τὴν ἐπιγραφήν· ἁρμόττει δὲ καὶ τοῖς ἐκ Βαβυλῶνος ἐπανελθοῦσι, καὶ τὸν θεῖον δειμαμένοις νεῶν ἡ τοῦ γράμματος ἐπιφάνεια· ἐπειδήπερ ἐν αὐτοῖς ἐσκιαγραφήθη πάντων ἀνθρώπων ἡ σωτηρία. Προθεσπίζει δὲ ὅμως ἡ προφητεία καὶ τὴν προτέραν, καὶ τὴν δευτέραν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐπιφάνειαν, καὶ τὴν ἐσομένην κρίσιν, καὶ τὴν παρασχεθεῖσαν ἤδη τοῖς ἔθνεσι σωτηρίαν. « ῎Ασατε τῷ Κυρίῳ ἄσμα καινόν. · Ἐπὶ καινοῖς γὰρ πράγμασι, καινῆς χρεία καὶ τῆς ὑμνῳδίας. • ῎Ασατε τῷ Κυρίῳ πᾶσα ἡ γῆ. » Πῶς ταῦτα Ἰουδαίοις ἁρμόττει παρὰ πάντων πολεμουμένοις ἀνθρώπων ; Οὐ γὰρ ἤσθησαν οἱ τὴν ἐκείνων ἰδόντες ἐλευθερίαν · ἀλλὰ τούναντίον ἠχθέσθησαν, καὶ παντοδαποῖς αὐτοὺς κακοῖς περιβαλεῖν ἐπειράθησαν. Ὁ δὲ προφητικὸς λόγος πᾶσαν τὴν οἰκουμένην εἰς χορείαν καλεῖ. « ῎Ασατε τῷ Κυρίῳ, εὐλογήσατε τὸ ὄνομα αὐτοῦ· εὐαγγελίζεσθε ἡμέραν ἐξ ἡμέρας τὸ σωτήριον αὐτοῦ. » Καθ' ἑκάστην, φησὶν, ἡμέραν ἐξηγεῖσθε τὴν γεγενημένην εὐεργεσίαν. Εἶτα διδάσκει καί τισι χρὴ προσενεγκεῖν τὴν τοιαύτην ὑφήγησιν.
« ᾿Ōdē tǭ Dabid, hote ho oikos ǭkodomētai meta tēn aichmalōsian, anepigraphos par' Hebraiois. » Oude tautēn ho makarios Dabid egrapse tēn epigraphēn, oute mēn hoi ex archēs tēn prophēteian hērmēneukotes ; allos de tis hōs eoiken tēn ex epipolēs dianoian tou psalmou katidōn, tautēn tetheike tēn epigraphēn; harmottei de kai tois ek Babylōnos epanelthousi, kai ton theion deimamenois neōn hē tou grammatos epiphaneia; epeidēper en autois eskiagraphēthē pantōn anthrōpōn hē sōtēria. Prothespizei de homōs hē prophēteia kai tēn proteran, kai tēn deuteran tou Theou kai Sōtēros hēmōn epiphaneian, kai tēn esomenēn krisin, kai tēn paraschetheisan ēdē tois ethnesi sōtērian. « ᾿Asate tǭ Kyriǭ asma kainon. ; Epi kainois gar pragmasi, kainēs chreia kai tēs hymnǭdias. • ᾿Asate tǭ Kyriǭ pasa hē gē. » Pōs tauta Ioudaiois harmottei para pantōn polemoumenois anthrōpōn ? Ou gar ēsthēsan hoi tēn ekeinōn idontes eleutherian ; alla tounantion ēchthesthēsan, kai pantodapois autous kakois peribalein epeirathēsan. Ho de prophētikos logos pasan tēn oikoumenēn eis choreian kalei. « ᾿Asate tǭ Kyriǭ, eulogēsate to onoma autou; euangelizesthe hēmeran ex hēmeras to sōtērion autou. » Kath' hekastēn, phēsin, hēmeran exēgeisthe tēn gegenēmenēn euergesian. Eita didaskei kai tisi chrē prosenenkein tēn toiautēn hyphēgēsin.
"An ode of David, when the house was built after the captivity; untitled among the Hebrews." The blessed David did not write this title either, nor those who interpreted the prophecy from the beginning; but someone else, it seems, seeing the superficial sense of the psalm, set this title. The surface of the letter does fit those who returned from Babylon and built the divine temple, since in them the salvation of all men was sketched in shadow. Yet the prophecy foretells both the first and the second appearing of our God and Savior, the coming judgment, and the salvation already given to the nations. "Sing to the Lord a new song." "For new events need a new hymnody too." "Sing to the Lord, all the earth." How does this fit the Jews, attacked by all men? For those who saw their freedom were not pleased but, on the contrary, were vexed and tried to surround them with evils of every kind. But the prophetic word calls the whole world to the dance. "Sing to the Lord, bless his name; proclaim the good news of his salvation from day to day." "Recount each day," he says, "the benefit that has been done." Then he teaches to whom such instruction must be brought.
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« Αναγγείλατε ἐν τοῖς ἔθνεσι τὴν δόξαν αὐτοῦ · ἐν πᾶσι λαοῖς τὰ θαυμάσια αὐτοῦ. » Πᾶν γένος ἀνθρώπων τῆς τοιαύτης διδασκαλίας ἀπολαυέτω, καὶ τὰς θείας μανθανέτω θαυματουργίας.
« Anangeilate en tois ethnesi tēn doxan autou ; en pasi laois ta thaumasia autou. » Pan genos anthrōpōn tēs toiautēs didaskalias apolauetō, kai tas theias manthanetō thaumatourgias.
"Declare his glory among the nations, his wonders among all peoples." "Let every race of men enjoy such teaching and learn the divine wonders."
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Ὅτι μέγας Κύριος, καὶ αἰνετὸς σφόδρα · φοβερός ἐστιν ἐπὶ πάντας τοὺς θεούς. » "Αῤῥητον γὰρ ἔχει τὸ μέγεθος τῶν ὅλων ὁ Κύριος, καὶ κατὰ τῶν ψευδωνύμων θεῶν τὴν οἰκείαν ἔδειξε δύναμιν, καὶ τὴν ἐκείνων ἀπάτην ἐξήλεγξε. Τοῦτο γὰρ διὰ τῶν ἐπαγομένων ἐδήλωσεν.
Hoti megas Kyrios, kai ainetos sphodra ; phoberos estin epi pantas tous theous. » "Arrhēton gar echei to megethos tōn holōn ho Kyrios, kai kata tōn pseudōnymōn theōn tēn oikeian edeixe dynamin, kai tēn ekeinōn apatēn exēlenxe. Touto gar dia tōn epagomenōn edēlōsen.
"For the Lord is great and greatly to be praised; he is fearful above all the gods." "For the Lord of all has inexpressible greatness, and he showed his own power against the falsely named gods and exposed their deceit." He showed this through what follows.
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« "Ὅτι πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια, ὁ δὲ Κύριος τοὺς οὐρανοὺς ἐποίησεν. » [Περὶ γὰρ αὐτοῦ καὶ ὁ μακάριος Παῦλος φάσκει · « Εἰ γὰρ ἔγνωσαν, οὐκ αὐτὸν Κύριον τῆς δόξης ἐσταύρωσαν.»] Οἱ μὲν γὰρ καλούμενοι θεοὶ δαίμονες ὤφθησαν πονηροί· ὁ δὲ ἡμέτερος τῶν οὐρανῶν ποιητὴς ἀπεφάνθη. [Ἐπὶ γὰρ τοῦ ἑκουσίου πάθους οὐ μόνον ἥλιος ἐσκοτίσθη καὶ πέτραι διεῤῥάγησαν, καὶ τὸ τοῦ ναοῦ καταπέτασμα κατεσχίζετο · ἀλλὰ καὶ αἱ τῶν οὐρανῶν δυνάμεις ἐσαλεύοντο, καὶ συντόμως εἰπεῖν τὸ πᾶν ἀνυπαρξίαν ἠπείλει βλέπον τὸν φέροντα τὰ πάντα ἐπὶ σταυροῦ κρεμάμενον.]
« "Hoti pantes hoi theoi tōn ethnōn daimonia, ho de Kyrios tous ouranous epoiēsen. » [Peri gar autou kai ho makarios Paulos phaskei ; « Ei gar egnōsan, ouk auton Kyrion tēs doxēs estaurōsan.»] Hoi men gar kaloumenoi theoi daimones ōphthēsan ponēroi; ho de hēmeteros tōn ouranōn poiētēs apephanthē. [Epi gar tou hekousiou pathous ou monon hēlios eskotisthē kai petrai dierrhagēsan, kai to tou naou katapetasma kateschizeto ; alla kai hai tōn ouranōn dynameis esaleuonto, kai syntomōs eipein to pan anyparxian ēpeilei blepon ton pheronta ta panta epi staurou kremamenon.]
"For all the gods of the nations are demons, but the Lord made the heavens." [For about him the blessed Paul too says, "For if they had known, they would not have crucified the Lord of glory."] For the so-called gods were seen to be evil demons, while ours was shown to be maker of the heavens. [For at the voluntary passion not only was the sun darkened, the rocks split, and the veil of the temple torn, but the powers of the heavens were shaken; and, in short, the universe threatened to cease to exist, seeing him who bears all things hanging on a cross.]
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« Ἑξομολόγησις καὶ ὡραιότης ἐνώπιον αὐτοῦ, ἀγιωσύνη καὶ μεγαλοπρέπεια ἐν τῷ ἁγιάσματι αὐτοῦ. » Καὶ γὰρ ἀνθρωπείαν φύσιν ἀναλαβών, καὶ διὰ ταύτης τοῖς ἀνθρώποις ἐπιφανεὶς, τὰς τῆς οἰκείας μεγαλοπρεπείας ἐκπέμπει μαρμαρυγάς, καὶ πάντας εἰς προσκύνησιν ἕλκει· Ἁγίασμα γὰρ αὐτοῦ τὸν ναὸν προσηγόρευσεν, ὃν ἀνείληφε. Τῆς δὲ ὡραιότητος ἐμνημόνευσεν ἤδη καὶ ἐν τῷ μδ' ψαλμῷ· · Ὡραῖος γὰρ ἔφη κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. »
« Hexomologēsis kai hōraiotēs enōpion autou, agiōsynē kai megaloprepeia en tǭ hagiasmati autou. » Kai gar anthrōpeian physin analabōn, kai dia tautēs tois anthrōpois epiphaneis, tas tēs oikeias megaloprepeias ekpempei marmarygas, kai pantas eis proskynēsin helkei; Hagiasma gar autou ton naon prosēgoreusen, hon aneilēphe. Tēs de hōraiotētos emnēmoneusen ēdē kai en tǭ md' psalmǭ; ; Hōraios gar ephē kallei para tous huious tōn anthrōpōn. »
"Confession and beauty are before him, holiness and majesty in his sanctuary." For having taken up human nature and appeared to men through it, he sends out the sparkle of his own majesty and draws all to worship. He named the temple that he assumed his sanctuary. He mentioned the beauty already in the forty-fourth psalm too: "For you are fair in beauty beyond the sons of men."
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· Ἐνέγκατε τῷ Κυρίῳ αἱ πατριαὶ τῶν ἐθνῶν, ἐνέγκατε τῷ Κυρίῳ δόξαν καὶ τιμήν . Ἐνέγκατε τῷ Κυρίῳ δόξαν ὀνόματι αὐτοῦ. » Προσδράμετε τοίνυν ἅπαντες ἄνθρωποι τῷ σῶσαι βουλομένῳ Δεσπότῃ, καὶ τὸ προσῆκον αὐτῷ προσενέγκαντες σέβας, καὶ τὸν εὐεργέτην τοῖς τοῦ σώματος ὀφθαλμοῖς οὐχ ὁρῶντες, τῷ ὀνόματι αὐτοῦ τὴν ὑμνῳδίαν προσοίσατε. • Αρατε θυσίας, καὶ εἰσπορεύεσθε εἰς τὰς αὐλὰς αὐτοῦ. Προσκυνήσατε τῷ Κυρίῳ ἐν αὐλῇ ἁγίᾳ αὐτοῦ· · Θυσίας λέγει τὰς λογικὰς, ἃς ὁρῶμεν προσφερομένας καὶ διηνεκῶς ὑπὸ τῶν ἱερέων ἱερουργουμένας. Καὶ τῶν αὐλῶν δὲ τὸ πλῆθος τὰς ἐκκλησίας δηλοῖ. ῎Ἄλλως τε οὐδὲ Ἰουδαίοις τοῦτο προσέταξεν, ἵνα τις τὰς νομικὰς ὑποπτεύσῃ θυσίας · ἀλλὰ ταῖς πατριαῖς τῶν ἐθνῶν, αἳ τὰς τῆς καινῆς διαθήκης θυσίας ἐν ταῖς ἐκκλησίαις προσφέρουσι. Περὶ τούτων καὶ δι᾽ ἑτέρου προφήτου προσηγόρευσεν ὁ Θεὸς πρὸς Ἰουδαίους διαλεγόμενος • Οὐκ ἔστι μοι θέλημα ἐν ὑμῖν, καὶ θυσίαν οὐ προσδέξομαι ἐκ τῶν χειρῶν ὑμῶν· ὅτι ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν μέγα ὄνομά μου ἐν τοῖς ἔθνεσι, καὶ ἐν παντὶ τόπῳ τὸ θυμίαμα προσφέρεται τῷ ὀνόματί μου,· καὶ θυσία καθαρά. » - - Σαλευθήτω ἀπὸ προσώπου αὐτοῦ πᾶσα ἡ γῆ. » ὁ δὲ ᾿Ακύλας, Ὠδινήσατε ἀπὸ προσώπου αὐτοῦ πᾶσα ἡ γῆ. Οὕτω δὴ καὶ ὁ Σύμμαχος. Ἔοικε δὲ ταῦτα τοῖς ὑπὸ τοῦ προφήτου Ἠσαΐου λεχθεῖσι, « Διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν, καὶ ὠδινήσαμεν, καὶ ἐτέκομεν πνεῦμα σωτηρίας σου, ὅ ἐποιήσαμεν ἐπὶ τῆς γῆς. » Καὶ ἐνταῦθα τοίνυν ὁ προφητικὸς λόγος παρακελεύεται τοῖς ἔθνεσι δεξαμένοις τὰ σωτήρια σπέρματα, ὠδινῆσαι καὶ τεκεῖν τὴν εὐσέβειαν, καὶ σαλευθῆναι μὲν ἀπὸ τῆς προτέρας στάσεως, ἐν δὲ τοῖς θείοις ἐρεισθῆναί τε καὶ παγῆναι νόμοις
; Enenkate tǭ Kyriǭ hai patriai tōn ethnōn, enenkate tǭ Kyriǭ doxan kai timēn . Enenkate tǭ Kyriǭ doxan onomati autou. » Prosdramete toinyn hapantes anthrōpoi tǭ sōsai boulomenǭ Despotę̄, kai to prosēkon autǭ prosenenkantes sebas, kai ton euergetēn tois tou sōmatos ophthalmois ouch horōntes, tǭ onomati autou tēn hymnǭdian prosoisate. • Arate thysias, kai eisporeuesthe eis tas aulas autou. Proskynēsate tǭ Kyriǭ en aulę̄ hagią autou; ; Thysias legei tas logikas, has horōmen prospheromenas kai diēnekōs hypo tōn hiereōn hierourgoumenas. Kai tōn aulōn de to plēthos tas ekklēsias dēloi. ᾿Allōs te oude Ioudaiois touto prosetaxen, hina tis tas nomikas hypopteusę̄ thysias ; alla tais patriais tōn ethnōn, hai tas tēs kainēs diathēkēs thysias en tais ekklēsiais prospherousi. Peri toutōn kai di᾽ heterou prophētou prosēgoreusen ho Theos pros Ioudaious dialegomenos • Ouk esti moi thelēma en hymin, kai thysian ou prosdexomai ek tōn cheirōn hymōn; hoti apo anatolōn hēliou mechri dysmōn mega onoma mou en tois ethnesi, kai en panti topǭ to thymiama prospheretai tǭ onomati mou,; kai thysia kathara. » - - Saleuthētō apo prosōpou autou pasa hē gē. » ho de ᾿Akylas, Ōdinēsate apo prosōpou autou pasa hē gē. Houtō dē kai ho Symmachos. Eoike de tauta tois hypo tou prophētou Ēsaïou lechtheisi, « Dia ton phobon sou, Kyrie, en gastri elabomen, kai ōdinēsamen, kai etekomen pneuma sōtērias sou, ho epoiēsamen epi tēs gēs. » Kai entautha toinyn ho prophētikos logos parakeleuetai tois ethnesi dexamenois ta sōtēria spermata, ōdinēsai kai tekein tēn eusebeian, kai saleuthēnai men apo tēs proteras staseōs, en de tois theiois ereisthēnai te kai pagēnai nomois
"Bring to the Lord, you families of the nations, bring to the Lord glory and honor. Bring to the Lord the glory due his name." "Run, then, all you people, to the Master who wishes to save, and, offering him fitting reverence, though you do not see the benefactor with bodily eyes, offer the hymnody to his name." "Take up sacrifices and enter his courts. Worship the Lord in his holy court." He means the rational sacrifices, which we see offered and continually performed by the priests; and the multitude of courts shows the churches. Besides, he did not command this to the Jews, so that anyone should suspect the sacrifices of the law, but to the families of the nations, who offer the sacrifices of the new covenant in the churches. About these too God spoke through another prophet, addressing the Jews: "I have no pleasure in you, and I will not accept a sacrifice from your hands; for from the rising of the sun to its setting my name is great among the nations, and in every place incense is offered to my name, and a pure sacrifice." "Let all the earth be shaken before him." Aquila has: "Be in travail before him, all the earth"; so too Symmachus. This is like what was said by the prophet Isaiah: "Because of fear of you, Lord, we conceived in the womb and were in travail and brought forth the spirit of your salvation, which we made upon the earth." Here too, then, the prophetic word urges the nations, having received the saving seeds, to be in travail and bring forth piety, and to be shaken from their former position but to be propped and fixed in the divine laws.
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« Εἴπατε ἐν τοῖς ἔθνεσιν, ὅτι Κύριος ἐβασίλευσε · καὶ γὰρ κατώρθωσε τὴν οἰκουμένην, ἥτις οὐ σαλευθήσεται. » Κηρύξατε τοίνυν τοῦ Θεοῦ τῶν ὅλων τὴν βασιλείαν · ἢ τὴν οἰκουμένην πλανωμένην μετέβαλε, καὶ τῇδε κἀκεῖσε φερομένην βεβαίαν ἀπέφηνεν. Οὕτω δὲ καὶ ὁ Σύμμαχος, Κύριος ἐβασίλευσε, καὶ ἔδρασε τὴν οἰκουμένην ἀπερίτρεπτον. Δῆλον μέντοι, ὡς αἰώνιος ἡ τοῦ Θεοῦ βασιλεία · ἐδείχθη δὲ τηνικαῦτα διὰ τῆς τῶν πραγμάτων μεταβολῆς. • Κρινεῖ λαοὺς εὐθύτητι. · Ἐπειδὴ βασιλέα τὸν Θεὸν ἔδειξεν, εἰκότως καὶ κρίσεως μέμνηται, τὸ εὐθὲς ταύτης ἀνακηρύττων, καὶ δίκαιον.
« Eipate en tois ethnesin, hoti Kyrios ebasileuse ; kai gar katōrthōse tēn oikoumenēn, hētis ou saleuthēsetai. » Kēryxate toinyn tou Theou tōn holōn tēn basileian ; ē tēn oikoumenēn planōmenēn metebale, kai tę̄de kakeise pheromenēn bebaian apephēnen. Houtō de kai ho Symmachos, Kyrios ebasileuse, kai edrase tēn oikoumenēn aperitrepton. Dēlon mentoi, hōs aiōnios hē tou Theou basileia ; edeichthē de tēnikauta dia tēs tōn pragmatōn metabolēs. • Krinei laous euthytēti. ; Epeidē basilea ton Theon edeixen, eikotōs kai kriseōs memnētai, to euthes tautēs anakēryttōn, kai dikaion.
"Say among the nations, 'The Lord has reigned; for he has set the world right, which will not be shaken.'" "Proclaim, then, the kingdom of the God of all, which changed the straying world and made firm what was carried this way and that." So too Symmachus: "The Lord has reigned and has settled the world immovable." It is plain, however, that God's kingdom is eternal; but it was shown then through the change of affairs. "He will judge peoples with uprightness." Since he showed God as king, he rightly mentions judgment too, proclaiming its uprightness and justice.
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« Εὐφραινέσθωσαν οἱ οὐρανοὶ, καὶ ἀγαλλιάσθω ἡ γῆ. » Πᾶσα, φησὶν, ἡ κτίσις κοινωνείτω τοῖς ἀνθρώποις τῆς εὐφροσύνης, καὶ τὰ οὐράνια, καὶ τὰ ἐπίγεια θυμηδίας ἐμφορηθήτω. Εἰ γὰρ ἐφ᾽ ἑνὶ ἁμαρτωλῷ μετανοοῦντι χαίρουσιν οἱ ἄγγελοι, μείζονα δήπουθεν ἔχουσιν εὐφροσύνην ἐπὶ τῇ πάντων ἀνθρώπων μεταβολῇ. « Σαλευθήτω ἡ θάλασσα, καὶ τὸ πλήρωμα αὐτῆς. » Ὁ δὲ Θεοδοτίων καὶ ὁ Σύμμαχος οὕτως· Ἠχήσει ἡ θάλασσα σὺν πληρώματι αὐτῆς. Ἄπας γὰρ τῶν ἀνθρώπων ὁ βίος, ὁ τὴν θαλαττίαν μιμούμενος ζάλην, τῶν θείων κηρυγμάτων δέξεται τὴν ἠχήν. Προλέγει δὲ κατὰ ταυτὸν, καὶ τὰς γεγενημένας τῶν ἀπίστων ἐπαναστάσεις κατὰ τῶν κηρύκων τῆς ἀληθείας, ὡς καὶ ἐν ἑτέροις ψαλμοῖς ἀπεδείξαμεν.
« Euphrainesthōsan hoi ouranoi, kai agalliasthō hē gē. » Pasa, phēsin, hē ktisis koinōneitō tois anthrōpois tēs euphrosynēs, kai ta ourania, kai ta epigeia thymēdias emphorēthētō. Ei gar eph᾽ heni hamartōlǭ metanoounti chairousin hoi angeloi, meizona dēpouthen echousin euphrosynēn epi tę̄ pantōn anthrōpōn metabolę̄. « Saleuthētō hē thalassa, kai to plērōma autēs. » Ho de Theodotiōn kai ho Symmachos houtōs; Ēchēsei hē thalassa syn plērōmati autēs. Apas gar tōn anthrōpōn ho bios, ho tēn thalattian mimoumenos zalēn, tōn theiōn kērygmatōn dexetai tēn ēchēn. Prolegei de kata tauton, kai tas gegenēmenas tōn apistōn epanastaseis kata tōn kērykōn tēs alētheias, hōs kai en heterois psalmois apedeixamen.
"Let the heavens be glad and the earth rejoice." "Let the whole creation," he says, "share men's gladness, and let things heavenly and earthly be filled with joy." For if the angels rejoice over one sinner who repents, surely they have greater gladness at the change of all men. "Let the sea be shaken, and its fullness." Theodotion and Symmachus have: "The sea will roar with its fullness." "For the whole life of men, imitating the tossing of the sea, will receive the sound of the divine preaching." At the same time he foretells the uprisings of unbelievers against the heralds of truth, as we showed in other psalms too.
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« Χαρήσεται τὰ πεδία, καὶ πάντα τὰ ἐν αὐτοῖς. » Ὁ δὲ Σύμμαχος οὕτως - Γαυριάσει ἀγρὸς, καὶ πάντα τὰ ἐν αὐτῷ. Ἑρμηνεύων δὲ καὶ ὁ Κύριος τὴν τῶν ζιζανίων παραβολὴν, ἀγρὸν τὸν κόσμον ὠνόμασε· λέγει τοίνυν, ὅτι ἅπαντα χαρᾶς καὶ θυμηδίας πλησθήσονται. • Τότε ἀγαλλιάσεται πάντα τὰ ξύλα τοῦ δρυμοῦ. Ὁ δὲ Ακύλας · Τότε αἰνέσουσι πάντα τὰ ξύλα τοῦ δρυμοῦ. Ἐκεῖνα διαφερόντως τῷ Θεῷ προξενήσει τὸν ὕμνον. Ἐξ αὐτῶν γὰρ τὸ σωτήριον ξύλον, ἐν ᾧ τοῦ Σωτῆρος προσηλώθη τὸ σῶμα, δι' οὗ τοῖς ἀνθρώποις ἀναβλαστάνει τὰ ἀγαθά. Εἰδέναι μέντοι προσήκει, ὡς προσωποποιΐᾳ ὁ προφητικὸς ἐχρήσατο λόγος. Οὔτε γὰρ οὐρανὸς, οὔτε γῆ, οὔτε θάλασσα, οὔτε πεδία, οὔτε τὰ ξύλα, λογικά τε καὶ ἔμψυχα, ἀλλ᾽ οἱ ἐν τούτοις ὄντες τὴν ὑμνῳδίαν τῷ Θεῷ προσφέρουσι. Τὴν γὰρ θάλασσαν οἰκοῦσιν οἱ νησιῶται, τὴν δὲ γῆν ἠπειρῶται, τὸν δὲ οὐρανὸν ἄγγελοι. Οἱ δὲ τοὺς δρυμοὺς ὁρῶντες τῆς τῶν εἰδώλων θεραπείας ἀπηλλαγμένους, τῷ Θεῷ τὸν ὕμνον προσφέρουσιν · οὗτω καὶ τῶν υἱῶν Ἰσραὴλ τὴν ἐξ Αἰγύπτου πορείαν διδάσκων ὁ Προφήτης, τῇ προσωποποιΐᾳ πάλιν ἐχρήσατο « Ἡ θάλασσα εἶδε, καὶ ἔφυγεν· ὁ Ἰορδάνης ἐστράφη εἰς τὰ ὀπίσω. Τὰ ὄρη ἐσκίρτησαν ὡσεὶ κριοὶ, καὶ οἱ βουνοὶ ὡς ἀρνία προβάτων. » Καὶ προσφέρει τὴν πεῦσιν, καὶ τὴν ἀπόκρισιν δέχεται, τῶν σεσωσμένων τὴν εὐθυμίαν διὰ τούτων δηλῶν.
« Charēsetai ta pedia, kai panta ta en autois. » Ho de Symmachos houtōs - Gauriasei agros, kai panta ta en autǭ. Hermēneuōn de kai ho Kyrios tēn tōn zizaniōn parabolēn, agron ton kosmon ōnomase; legei toinyn, hoti hapanta charas kai thymēdias plēsthēsontai. • Tote agalliasetai panta ta xyla tou drymou. Ho de Akylas ; Tote ainesousi panta ta xyla tou drymou. Ekeina diapherontōs tǭ Theǭ proxenēsei ton hymnon. Ex autōn gar to sōtērion xylon, en hǭ tou Sōtēros prosēlōthē to sōma, di' hou tois anthrōpois anablastanei ta agatha. Eidenai mentoi prosēkei, hōs prosōpopoiïą ho prophētikos echrēsato logos. Oute gar ouranos, oute gē, oute thalassa, oute pedia, oute ta xyla, logika te kai empsycha, all᾽ hoi en toutois ontes tēn hymnǭdian tǭ Theǭ prospherousi. Tēn gar thalassan oikousin hoi nēsiōtai, tēn de gēn ēpeirōtai, ton de ouranon angeloi. Hoi de tous drymous horōntes tēs tōn eidōlōn therapeias apēllagmenous, tǭ Theǭ ton hymnon prospherousin ; houtō kai tōn huiōn Israēl tēn ex Aigyptou poreian didaskōn ho Prophētēs, tę̄ prosōpopoiïą palin echrēsato « Hē thalassa eide, kai ephygen; ho Iordanēs estraphē eis ta opisō. Ta orē eskirtēsan hōsei krioi, kai hoi bounoi hōs arnia probatōn. » Kai prospherei tēn peusin, kai tēn apokrisin dechetai, tōn sesōsmenōn tēn euthymian dia toutōn dēlōn.
"The plains will rejoice, and all that is in them." Symmachus has: "The field will exult, and all that is in it." The Lord too, interpreting the parable of the tares, named the world a field. He says, then, that all things will be filled with joy and gladness. "Then all the trees of the forest will rejoice." Aquila has: "Then all the trees of the forest will praise." These especially will bring God the hymn; for from them came the saving wood on which the Savior's body was nailed, through which good things spring up for men. One should know, however, that the prophetic word used personification. For neither heaven nor earth nor sea nor plains nor trees are rational and living; but those who are in them offer the hymnody to God. For islanders inhabit the sea, mainlanders the earth, and angels heaven. And those who see the forests freed from the worship of idols offer the hymn to God. So too the prophet, teaching the journey of the sons of Israel out of Egypt, again used personification: "The sea saw and fled; the Jordan turned back. The mountains skipped like rams, and the hills like lambs of the flock." And he puts the question and receives the answer, showing by these the cheerfulness of those who were saved.
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« ᾿Ἀπὸ προσώπου Κυρίου, ὅτι ἔρχεται· ὅτι ἔρχεται κρίναι τὴν γῆν. » Καλῶς τὰ δύο τέθεικε, «Καὶ ὅτι ἥκει, καὶ ὅτι ἔρχεται· · ἡ πρώτη μὲν γὰρ ἐπιφάνεια δέδωκε τοῖς ἀνθρώποις τὴν θείαν ἐπίγνωσιν· ἡ δὲ δευτέρα ποιήσεται τὴν τῶν πραγμάτων διάκρισιν. « Κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ, καὶ λαοὺς ἐν τῇ ἀληθείᾳ αὐτοῦ. » Τότε γὰρ, φησὶ, τότε τὴν δικαίαν κρίσιν ποιήσεται, οὐκ ἔτι τῇ προτέρᾳ μακροθυμίᾳ χρώμενος, ἀλλὰ τὴν τῶν πραγμάτων ἐξετάζων ἀλήθειαν, καὶ ὀρθὴν ἐκφέρων κατὰ πάντων τὴν ψῆφον.
« ᾿Apo prosōpou Kyriou, hoti erchetai; hoti erchetai krinai tēn gēn. » Kalōs ta dyo tetheike, «Kai hoti hēkei, kai hoti erchetai; ; hē prōtē men gar epiphaneia dedōke tois anthrōpois tēn theian epignōsin; hē de deutera poiēsetai tēn tōn pragmatōn diakrisin. « Krinei tēn oikoumenēn en dikaiosynę̄, kai laous en tę̄ alētheią autou. » Tote gar, phēsi, tote tēn dikaian krisin poiēsetai, ouk eti tę̄ proterą makrothymią chrōmenos, alla tēn tōn pragmatōn exetazōn alētheian, kai orthēn ekpherōn kata pantōn tēn psēphon.
"Before the face of the Lord, for he comes; for he comes to judge the earth." He rightly put the two, "that he has come" and "that he comes"; for the first appearing gave men the divine knowledge, while the second will make the sorting out of affairs. "He will judge the world in righteousness and the peoples in his truth." "For then," he says, "then he will make the just judgment, no longer using his former long-suffering, but examining the truth of affairs and bringing a right verdict against all."
Chapter 96
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• Τῷ Δαβίδ, ὅτε ἡ γῆ αὐτοῦ καθίστατο. ᾿Ανεπίγραφος παρ' Ἑβραίοις., Ωμολόγησε καὶ ὁ ταύτην τεθεικὼς τὴν ἐπιγραφὴν, μὴ εὐρηκέναι αὐτὴν παρ' Ἑβραίοις, ἀλλ᾿ αὐτὸς τεθεικέναι. Οὐκοῦν οὐδὲ αὐτὴ ἡ προφητική · οὐδὲ γὰρ ἁρμόττει τῇ τοῦ ψαλμοῦ διανοίᾳ· ἁπάσης γὰρ τῆς γῆς, ἀλλ᾽ οὐ τῆς Ἰουδαϊκῆς μόνης, τὴν κατάστασιν ὁ προφήτης λέγει. Εἰκὸς δὲ καὶ τὸν τὴν ἐπιγραφὴν ἐπιτεθεικότα τοῦ προφήτου νοῆσαι γῆν πᾶσαν τὴν οἰκουμένην, ὡς τῇ τούτου μελῳδίᾳ πάντων χρησαμένων ἀνθρώπων. Προθεσπίζει δὲ ὅμως ὁ ψαλμὸς καὶ τὴν προτέραν, καὶ τὴν δευτέραν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐπιφάνειαν, καὶ τῶν ἐθνῶν τὴν θεογνωσίαν, καὶ τὸ μέλλον κριτήριον. «Ὁ Κύριος ἐβασίλευσεν, ἀγαλλιάσθω ἡ γῆ, εὐφρανθήτωσαν νῆσοι πολλαί. » Διὰ τούτων τὴν προτέραν τοῦ Σωτῆρος ἐπιφάνειαν προλέγει. Οὗ δὴ χάριν, καὶ ἠπειρώτας, καὶ νησιώτας εἰς χορείαν διἡγειρεν καὶ θυμηδίαν. Καὶ οὗτοι γὰρ κἀκεῖνοι τῇ τῶν μελλόντων ἐλπίδι ψυχαγωγούμενοι γάννυνται. Βασιλεῦσαι δὲ τὸν Κύριον ἔφη, οὐχ ὡς τηνικαῦτα τὴν βασιλείαν δεξάμενον, ἀλλ᾿ ὡς τότε τοῖς ἀνθρώποις τὴν οἰκείαν δείξαντα βασιλείαν. Καὶ ἵνα μὴ ταυτολογῶμεν, τοῖς ἤδη παρ' ἡμῶν ἑρμηνευθεῖσιν ἐντυχεῖν παρακαλοῦμεν τοὺς τοῦτο μαθεῖν ἀκριβέστερον βουλομένους.
• Tǭ Dabid, hote hē gē autou kathistato. ᾿Anepigraphos par' Hebraiois., Ōmologēse kai ho tautēn tetheikōs tēn epigraphēn, mē eurēkenai autēn par' Hebraiois, all᾿ autos tetheikenai. Oukoun oude autē hē prophētikē ; oude gar harmottei tę̄ tou psalmou dianoią; hapasēs gar tēs gēs, all᾽ ou tēs Ioudaïkēs monēs, tēn katastasin ho prophētēs legei. Eikos de kai ton tēn epigraphēn epitetheikota tou prophētou noēsai gēn pasan tēn oikoumenēn, hōs tę̄ toutou melǭdią pantōn chrēsamenōn anthrōpōn. Prothespizei de homōs ho psalmos kai tēn proteran, kai tēn deuteran tou Theou kai Sōtēros hēmōn epiphaneian, kai tōn ethnōn tēn theognōsian, kai to mellon kritērion. «Ho Kyrios ebasileusen, agalliasthō hē gē, euphranthētōsan nēsoi pollai. » Dia toutōn tēn proteran tou Sōtēros epiphaneian prolegei. Hou dē charin, kai ēpeirōtas, kai nēsiōtas eis choreian diēgeiren kai thymēdian. Kai houtoi gar kakeinoi tę̄ tōn mellontōn elpidi psychagōgoumenoi gannyntai. Basileusai de ton Kyrion ephē, ouch hōs tēnikauta tēn basileian dexamenon, all᾿ hōs tote tois anthrōpois tēn oikeian deixanta basileian. Kai hina mē tautologōmen, tois ēdē par' hēmōn hermēneutheisin entychein parakaloumen tous touto mathein akribesteron boulomenous.
"Of David, when his land was being established; untitled among the Hebrews." The one who set this title admitted that he did not find it among the Hebrews but set it himself. So it is not prophetic either, nor does it fit the sense of the psalm; for the prophet speaks of the establishment of the whole earth, not of the Jewish land alone. It is likely that the one who added the title also understood the prophet's "land" as the whole world, since all men use his song. The psalm foretells both the first and the second appearing of our God and Savior, the nations' knowledge of God, and the judgment to come. "The Lord has reigned; let the earth rejoice; let the many islands be glad." By these words he foretells the Savior's first appearing. For this reason he roused both mainlanders and islanders to dancing and joy; for both these and those exult, comforted by the hope of things to come. He said that the Lord reigned, not as having then received the kingdom, but as having then shown his own kingdom to men. And so that we do not repeat ourselves, we ask those who wish to learn this more precisely to read what we have already interpreted.
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« Νεφέλη καὶ γνόφος κύκλῳ αὐτοῦ · δικαιοσύνη καὶ κρῖμα κατόρθωσις τοῦ θρόνου αὐτοῦ. » Διὰ τοῦ γνόφου, καὶ τῆς νεφέλης, τὸ ἀθέατον τῆς θείας ἐδίδαξε φύσεως · ὥσπερ γὰρ τὸν νεφέλῃ τινὶ, καὶ γνόφῳ συγκαλυπτόμενον ἀδύνατον κατιδεῖν · οὕτω πάμπαν ἀδύνατον θεάσασθαι τὴν ἀόρατον φύσιν. ᾿Αναμιμνήσκει δὲ ὅμως, ὡς αὐτός ἐστιν ὁ ἐν τῷ Σινᾶ ὅρει διὰ νεφέλης καὶ γνόφου τὴν οἰκείαν ποιησάμενος ἐπιφάνειαν· καὶ διδάσκει, ὅτι εἰ καὶ τὴν θείαν φύσιν ἀδύνατον κατιδεῖν, ἀλλ᾽ οὖν διὰ τῆς ἐνεργείας τὴν ταύτης δύναμιν ἔνεστι θεωρῆσαι. Δικαιοσύνην γὰρ τοὺς ἀνθρώπους ἐπαίδευσε, καὶ τοὺς ἀδιακρίτως ἅπαντα δρῶντας, μετὰ κρίσεως ὀρθῆς ἐδίδαξε πολιτεύεσθαι · ταῦτα αὐτοῦ ὁ θρόνος καὶ ἡ βασιλεία κατώρθωσεν.
« Nephelē kai gnophos kyklǭ autou ; dikaiosynē kai krima katorthōsis tou thronou autou. » Dia tou gnophou, kai tēs nephelēs, to atheaton tēs theias edidaxe physeōs ; hōsper gar ton nephelę̄ tini, kai gnophǭ synkalyptomenon adynaton katidein ; houtō pampan adynaton theasasthai tēn aoraton physin. ᾿Anamimnēskei de homōs, hōs autos estin ho en tǭ Sina horei dia nephelēs kai gnophou tēn oikeian poiēsamenos epiphaneian; kai didaskei, hoti ei kai tēn theian physin adynaton katidein, all᾽ oun dia tēs energeias tēn tautēs dynamin enesti theōrēsai. Dikaiosynēn gar tous anthrōpous epaideuse, kai tous adiakritōs hapanta drōntas, meta kriseōs orthēs edidaxe politeuesthai ; tauta autou ho thronos kai hē basileia katōrthōsen.
"Cloud and darkness are around him; righteousness and judgment are the establishment of his throne." By the darkness and the cloud he taught that the divine nature cannot be seen. For as one covered by a cloud and darkness cannot be seen, so it is utterly impossible to behold the invisible nature. Yet he reminds us that he is the one who made his appearance on Mount Sinai through cloud and darkness; and he teaches that even if the divine nature cannot be seen, its power can be beheld through its working. For he trained men in righteousness and taught those who did everything indiscriminately to live with right judgment; his throne and kingdom achieved these things.
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« Πῦρ ἐνώπιον αὐτοῦ καυθήσεται, καὶ φλογιεῖ κύκλῳ τοὺς ἐχθροὺς αὐτοῦ. » Ταῦτα τῆς δευτέρας ἐπιφανείας τὰ θεσπίσματα. Ταῦτα καὶ ὁ θεῖος ἐθεάσατο Δανιήλ· « Ὁ θρόνος αὐτοῦ, φησὶ, φλὸξ πυρὸς, οἱ τροχοὶ αὐτοῦ πῦρ φλέγον· ποταμὸς πυρὸς ἐκπορευόμενος εἶλκεν ἔμπροσθεν αὐτοῦ· χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ · κριτήριον ἐκάθισε, καὶ βίβλοι ἠνεώχθησαν
« Pyr enōpion autou kauthēsetai, kai phlogiei kyklǭ tous echthrous autou. » Tauta tēs deuteras epiphaneias ta thespismata. Tauta kai ho theios etheasato Daniēl; « Ho thronos autou, phēsi, phlox pyros, hoi trochoi autou pyr phlegon; potamos pyros ekporeuomenos eilken emprosthen autou; chiliai chiliades eleitourgoun autǭ, kai myriai myriades pareistēkeisan autǭ ; kritērion ekathise, kai bibloi ēneōchthēsan
"Fire will burn before him and will set ablaze his enemies round about." These are the oracles of the second appearing. The divine Daniel too saw these: "His throne," he says, "was a flame of fire, its wheels burning fire; a river of fire went out drawing before him; a thousand thousands served him, and ten thousand times ten thousand stood before him; the court sat, and books were opened."
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« Ἔφαναν αἱ ἀστραπαὶ αὐτοῦ τῇ οἰκουμένῃ. Δύο τοῦ πυρὸς αἱ ἐνέργειαι· οὐ γὰρ μόνον τὸ καίειν, ἀλλὰ καὶ τὸ φωτίζειν ἔχει. Ἀλλὰ τῆς μὲν ὁ τῶν ἁγίων ἀπολαύει χορὸς, θατέρας δὲ οἱ παρανομίᾳ συζήσαντες. ᾿Αστραπῇ δὲ αὐτοῦ τὴν παρουσίαν καὶ ὁ Δεσπότης ἀπείκασεν. Ἔφη δὲ οὕτω· « Ὥσπερ γὰρ ἡ ἀστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν, καὶ φαίνεται ἕως δυσμῶν, οὕτως ἔσται ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου. » « Εἶδε καὶ ἐσαλεύθη ἡ γῆ. » Τις γὰρ οὐ δειμαίνει τὸ φοβερὸν ἐκεῖνο δικαστήριον;
« Ephanan hai astrapai autou tę̄ oikoumenę̄. Dyo tou pyros hai energeiai; ou gar monon to kaiein, alla kai to phōtizein echei. Alla tēs men ho tōn hagiōn apolauei choros, thateras de hoi paranomią syzēsantes. ᾿Astrapę̄ de autou tēn parousian kai ho Despotēs apeikasen. Ephē de houtō; « Hōsper gar hē astrapē exerchetai apo anatolōn, kai phainetai heōs dysmōn, houtōs estai hē parousia tou huiou tou anthrōpou. » « Eide kai esaleuthē hē gē. » Tis gar ou deimainei to phoberon ekeino dikastērion?
"His lightnings lit up the world." Fire has two workings; it has not only burning but also giving light. The chorus of the saints enjoys the one, those who lived in lawlessness the other. The Master too likened his coming to lightning; he said thus: "For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man." "The earth saw and was shaken." For who does not dread that fearful court?
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« Τὰ ὄρη ὡσεὶ κηρὸς ἐτάκησαν ἀπὸ προσώπου Κυρίου, ἀπὸ προσώπου Κυρίου πάσης τῆς γῆς. » Οὐ μόνοι γὰρ οἱ ἀρχόμενοι, ἀλλὰ καὶ αὐτοὶ οἱ δυναστεύοντες καὶ βασιλεύοντες, κηροῦ δίκην πυρὶ πελάζοντος, τῷ φόβῳ διαλυθήσονται. Ὅσῳ γὰρ πλειόνων πραγμάτων οἰκονομίαν ἐνεχειρίσθησαν, τοσούτῳ πλείοσιν εὐθύναις ὑπόκεινται. Ὅσῳ δὲ πλέον τὸ χρέος, τοσούτῳ πλέον τὸ δέος.
« Ta orē hōsei kēros etakēsan apo prosōpou Kyriou, apo prosōpou Kyriou pasēs tēs gēs. » Ou monoi gar hoi archomenoi, alla kai autoi hoi dynasteuontes kai basileuontes, kērou dikēn pyri pelazontos, tǭ phobǭ dialythēsontai. Hosǭ gar pleionōn pragmatōn oikonomian enecheiristhēsan, tosoutǭ pleiosin euthynais hypokeintai. Hosǭ de pleon to chreos, tosoutǭ pleon to deos.
"The mountains melted like wax before the face of the Lord, before the face of the Lord of all the earth." For not only the ruled, but the powerful and the kings themselves, like wax brought near fire, will be dissolved by fear. For the more affairs they were entrusted to manage, the more accounts they are liable to; and the greater the debt, the greater the fear.
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« ᾿Ανήγγειλαν οἱ οὐρανοὶ τὴν δικαιοσύνην αὐτοῦ· καὶ εἴδοσαν πάντες οἱ λαοὶ τὴν δόξαν αὐτοῦ. » Τοῦτο καὶ γέγονε, καὶ γενήσεται. Ἡνίκα μὲν γὰρ ὁ Δεσπότης ἐτέχθη Χριστὸς, χορὸς ἀγγέλων φανεὶς τῷ Θεῷ τὸν ὕμνον ἐπὶ τῇ τῶν ἀνθρώπων προσενήνοχε σωτηρίᾳ, καὶ ἐβόων ὑμνοῦντες · • Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. • Οὐρανοὺς τοίνυν ἐκάλεσε τὰς οὐρανίας δυνάμεις, ὥσπερ αὖ καὶ γῆν πολλάκις τοὺς τὴν γῆν οἰκοῦντας καλεῖ. Εἶδον δὲ καὶ οἱ κατὰ τὴν οἰκουμένην λαοί, διὰ τῆς οἰκείας μεταβολῆς, τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν τὴν δύναμιν· ἡ δευτέρα μέντοι παρουσία σαφῶς ἅπαντας ἀνθρώπους διδάξει τοῦ Δεσπότου τὴν βασιλείαν · τότε καὶ τῆς ἀγγέλων ὑμνῳδίας ἀκουσόμεθα πάντες.
« ᾿Anēngeilan hoi ouranoi tēn dikaiosynēn autou; kai eidosan pantes hoi laoi tēn doxan autou. » Touto kai gegone, kai genēsetai. Hēnika men gar ho Despotēs etechthē Christos, choros angelōn phaneis tǭ Theǭ ton hymnon epi tę̄ tōn anthrōpōn prosenēnoche sōtērią, kai eboōn hymnountes ; • Doxa en hypsistois Theǭ, kai epi gēs eirēnē, en anthrōpois eudokia. • Ouranous toinyn ekalese tas ouranias dynameis, hōsper au kai gēn pollakis tous tēn gēn oikountas kalei. Eidon de kai hoi kata tēn oikoumenēn laoi, dia tēs oikeias metabolēs, tou Theou kai Sōtēros hēmōn tēn dynamin; hē deutera mentoi parousia saphōs hapantas anthrōpous didaxei tou Despotou tēn basileian ; tote kai tēs angelōn hymnǭdias akousometha pantes.
"The heavens proclaimed his righteousness, and all the peoples saw his glory." This has happened and will happen. For when Christ the Lord was born, a chorus of angels appeared and offered God the hymn for the salvation of men, crying in praise, "Glory to God in the highest, and on earth peace, good will among men." He called the heavenly powers "heavens," just as he often calls those who inhabit the earth "earth." And the peoples throughout the world saw, through their own change, the power of our God and Savior. But the second coming will clearly teach all men the Master's kingdom; then we shall all hear the angels' hymnody too.
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« Αἰσχυνθήτωσαν πάντες οἱ προσκυνοῦντες τοῖς γλυπτοῖς, οἱ ἐγκαυχώμενοι ἐν τοῖς εἰδώλοις αὐτῶν.. Τοῦ ἀληθινοῦ τοίνυν φωτὸς ἀνατείλαντος, ὑποχωρείτω τὸ σκότος, καὶ καταδυέσθωσαν οἱ τῇ πλάνῃ δουλεύοντες, ἐγκαλυπτέσθωσαν οἱ τοῖς εἰδώλοις λατρεύοντες. • Προσκυνήσατε αὐτῷ πάντες ἄγγελοι αὐτοῦ. » Καὶ ταύτην ὁ μακάριος Παῦλος τὴν προφητείαν τῷ Σωτῆρι προσήρμοσε. Φησὶ δὲ οὕτως ἐν τῇ πρὸς Ἑβραίους Ἐπιστολῇ · « Ὅτ᾽ ἂν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει· Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ. Εἰς καιρὸν δὲ τοῦτο καὶ ἐνταῦθα τέθεικεν ὁ Προφήτης. Δείξας γὰρ αἰσχυνομένους καὶ ἐγκαλυπτομένους τοὺς τῶν εἰδώλων προσκυνητὰς, ὑποδείκνυσι τὰς ἀναρίθμους τῶν ἀγγέλων μυριάδας, τὸν ἡμέτερον προσκυνοῦντας Θεόν.
« Aischynthētōsan pantes hoi proskynountes tois glyptois, hoi enkauchōmenoi en tois eidōlois autōn.. Tou alēthinou toinyn phōtos anateilantos, hypochōreitō to skotos, kai katadyesthōsan hoi tę̄ planę̄ douleuontes, enkalyptesthōsan hoi tois eidōlois latreuontes. • Proskynēsate autǭ pantes angeloi autou. » Kai tautēn ho makarios Paulos tēn prophēteian tǭ Sōtēri prosērmose. Phēsi de houtōs en tę̄ pros Hebraious Epistolę̄ ; « Hot᾽ an de palin eisagagę̄ ton prōtotokon eis tēn oikoumenēn, legei; Kai proskynēsatōsan autǭ pantes angeloi Theou. Eis kairon de touto kai entautha tetheiken ho Prophētēs. Deixas gar aischynomenous kai enkalyptomenous tous tōn eidōlōn proskynētas, hypodeiknysi tas anarithmous tōn angelōn myriadas, ton hēmeteron proskynountas Theon.
"Let all who worship carved images be ashamed, who boast in their idols." "Now that the true light has risen, let darkness withdraw; let the slaves of error sink down, and let the worshipers of idols cover their faces." "Worship him, all his angels." The blessed Paul too applied this prophecy to the Savior. He says thus in the Letter to the Hebrews: "And when he again brings the firstborn into the world, he says, 'And let all the angels of God worship him.'" Here too the prophet set this at the right moment. For having shown the worshipers of idols ashamed and covering their faces, he shows the countless myriads of angels worshiping our God.
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« Ἤκουσε καὶ εὐφράνθη Σιῶν, καὶ ἠγαλλιάσαντο αἱ θυγατέρες τῆς Ἰουδαίας, ἕνεκεν τῶν κριμάτων σου, Κύριε. » Καὶ ἐνταῦθα Σιὼν τὴν εὐσεβῆ πολιτείαν καλεῖ· θυγατέρας δὲ τῆς Ἰουδαίας, τὰς κατὰ τὴν οἰκουμένην Ἐκκλησίας. Ἐξ Ἰουδαίων γὰρ κατῆραν τὸ γένος οἱ τοῦ Σωτῆρος ἀπόστολοι, οἱ ταύτας φυτεύσαντες καὶ γεννήσαντες. Καὶ μάρτυς ὁ θεσπέσιος Παῦλος Κορινθίοις ἐπιστέλλων, καὶ τῶν πεπιστευκότων συλλόγους. Λέγει δὲ καὶ τούτους κρίματα τοῦ κριτοῦ. διαῤῥήδην λέγων· Ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. Ἐπειδὴ τοίνυν καὶ μία ἡ τοῦ Σωτῆρος Ἐκκλησία · εἰς σῶμα γὰρ ἓν ἅπαντες τελοῦσιν οἱ πιστεύσαντες · καὶ αὖ πάλιν πολλαί · πολλὰ γὰρ τὰ μέλη τοῦ σώματος · διὰ μὲν τῆς Σιὼν τὸ κοινὸν ἐκάλεσε σύστημα τῶν εὐσεβῶν· διὰ δὲ τῶν θυγατέρων τῆς Ἰουδαίας, τοὺς ἐν πόλεσι καὶ κώμαις, καὶ ἀγροῖς, καὶ ἐσχατιαῖς κἀκείνους εὐφροσύνης ἀναπεπλῆσθαι τὰ δίκαια
« Ēkouse kai euphranthē Siōn, kai ēgalliasanto hai thygateres tēs Ioudaias, heneken tōn krimatōn sou, Kyrie. » Kai entautha Siōn tēn eusebē politeian kalei; thygateras de tēs Ioudaias, tas kata tēn oikoumenēn Ekklēsias. Ex Ioudaiōn gar katēran to genos hoi tou Sōtēros apostoloi, hoi tautas phyteusantes kai gennēsantes. Kai martys ho thespesios Paulos Korinthiois epistellōn, kai tōn pepisteukotōn syllogous. Legei de kai toutous krimata tou kritou. diarrhēdēn legōn; En gar Christǭ Iēsou dia tou Euangeliou egō hymas egennēsa. Epeidē toinyn kai mia hē tou Sōtēros Ekklēsia ; eis sōma gar hen hapantes telousin hoi pisteusantes ; kai au palin pollai ; polla gar ta melē tou sōmatos ; dia men tēs Siōn to koinon ekalese systēma tōn eusebōn; dia de tōn thygaterōn tēs Ioudaias, tous en polesi kai kōmais, kai agrois, kai eschatiais kakeinous euphrosynēs anapeplēsthai ta dikaia
"Zion heard and was glad, and the daughters of Judea rejoiced because of your judgments, Lord." Here too he calls the pious way of life Zion, and the churches throughout the world the daughters of Judea. For the Savior's apostles, who planted and begot these churches, traced their descent from the Jews. And the inspired Paul is witness, writing to the Corinthians and expressly saying, "For in Christ Jesus I begot you through the gospel"; [he calls] the assemblies of believers too [his offspring]. Since, then, the Savior's church is one (for all who have believed make up one body), and again many (for the members of the body are many), by Zion he called the common body of the pious, and by the daughters of Judea those in cities, villages, fields, and remote places; and he says that these too are filled with gladness at the judge's righteous judgments.
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« Ὅτι σὺ Κύριος ὕψιστος ἐπὶ πᾶσαν τὴν γῆν σφόδρα ὑπερυψώθης ὑπὲρ πάντας τοὺς θεούς. Χαίρουσι δὲ ἅπαντες καὶ ἀγάλλονται, τοῦ ἀληθοῦς Θεοῦ καὶ βασιλέως δεξάμενοι τὴν ἐπίγνωσιν, καὶ τῶν οὐκ ὄντων Θεῶν τὸν ἔλεγχον θεασάμενοι. Τῶν μὲν γὰρ ἐλέγχθη τὸ μάταιον, σοῦ δὲ τὸ ὕψος ἐδείχθη. Ἐπειδὴ δὲ οὐ μόνης ἡμῖν δεῖ πίστεως, ἀλλὰ καὶ πράξεως ἀγαθῆς, ἀναγκαίως καὶ ταύτην ὁ προφήτης προσφέρει τὴν συμβουλήν.
« Hoti sy Kyrios hypsistos epi pasan tēn gēn sphodra hyperypsōthēs hyper pantas tous theous. Chairousi de hapantes kai agallontai, tou alēthous Theou kai basileōs dexamenoi tēn epignōsin, kai tōn ouk ontōn Theōn ton elenchon theasamenoi. Tōn men gar elenchthē to mataion, sou de to hypsos edeichthē. Epeidē de ou monēs hēmin dei pisteōs, alla kai praxeōs agathēs, anankaiōs kai tautēn ho prophētēs prospherei tēn symboulēn.
"For you are the Lord Most High over all the earth; you are exalted far above all gods." All rejoice and exult, having received the knowledge of the true God and King and seen the refutation of the gods that are not. "For their vanity was exposed, and your height was shown." Since we need not only faith but also good action, the prophet necessarily brings this counsel as well.
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« Οἱ ἀγαπῶντες τὸν Κύριον μισεῖτε πονηρά. Εἰ τὸ ἀγαθὸν ὑμῖν ἐπέραστον, τὸ ἐναντίον βδελύξασθε. « Τίς γὰρ κοινωνία φωτὶ πρὸς σκότος ; · Διὰ μέντοι τῆς πονηρίας ἀπηγόρευσε ἅπαντα τῆς κακίας τὰ εἴδη. Φυλάσσει Κύριος τὰς ψυχὰς τῶν ὁσίων αὐτοῦ, ἐκ χειρὸς ἁμαρτωλοῦ ῥύσεται αὐτούς. Ἀποστρεφόμενοι τὴν πονηρίαν, καὶ τῆς ὀρθῆς καὶ δικαίας ἐπιμελούμενοι πολιτείας, ἕξετε κηδεμόνα, καὶ φύλακα, τῶν ὅλων τὸν Κύριον, καὶ κρείττους τῶν ἐπανισταμένων ὑμῖν γενήσεσθε δυσμενῶν.
« Hoi agapōntes ton Kyrion miseite ponēra. Ei to agathon hymin eperaston, to enantion bdelyxasthe. « Tis gar koinōnia phōti pros skotos ? ; Dia mentoi tēs ponērias apēgoreuse hapanta tēs kakias ta eidē. Phylassei Kyrios tas psychas tōn hosiōn autou, ek cheiros hamartōlou rhysetai autous. Apostrephomenoi tēn ponērian, kai tēs orthēs kai dikaias epimeloumenoi politeias, hexete kēdemona, kai phylaka, tōn holōn ton Kyrion, kai kreittous tōn epanistamenōn hymin genēsesthe dysmenōn.
"You who love the Lord, hate evil." "If the good is lovely to you, loathe the opposite." "For what fellowship has light with darkness?" By "evil" he forbade every kind of vice. "The Lord guards the souls of his holy ones; he will rescue them from the hand of the sinner." "Turning from evil and caring for a right and just way of life, you will have the Lord of all as protector and guardian, and you will become stronger than the enemies who rise against you."
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«Φῶς ἀνέτειλε τῷ δικαίῳ · καὶ τοῖς εὐθέσι τῇ καρδίᾳ εὐφροσύνη. » Οὐ γὰρ πάντες ἠβουλήθησαν ἄνθρωποι τοῦ φωτὸς ἀπολαῦσαι, οὐδὲ πάντες τὴν ἀπὸ τῆς πίστεως εὐφροσύνην ἐδέξαντο. Αὐτὸς γὰρ ὁ τῆς δικαιοσύνης Ἥλιος πᾶσι τῆς σωτηρίας τὰς ἀκτῖνας κατέπεμψεν · ἀλλ᾽ εἰσὶν οἱ τοὺς ὀφθαλμοὺς ἔμυσαν, καὶ τὸ φῶς ἰδεῖν οὐκ ἠβουλήθησαν.
«Phōs aneteile tǭ dikaiǭ ; kai tois euthesi tę̄ kardią euphrosynē. » Ou gar pantes ēboulēthēsan anthrōpoi tou phōtos apolausai, oude pantes tēn apo tēs pisteōs euphrosynēn edexanto. Autos gar ho tēs dikaiosynēs Hēlios pasi tēs sōtērias tas aktinas katepempsen ; all᾽ eisin hoi tous ophthalmous emysan, kai to phōs idein ouk ēboulēthēsan.
"Light has risen for the righteous, and gladness for the upright in heart." For not all men were willing to enjoy the light, nor did all receive the gladness of faith. For the Sun of righteousness himself sent down the rays of salvation to all; but there are those who shut their eyes and would not see the light.
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« Εὐφράνθητε, δίκαιοι, ἐν τῷ Κυρίῳ· καὶ ἐξομολογεῖσθε τὴν μνήμην τῆς ἁγιωσύνης αὐτοῦ. » ῞Απαντες τοίνυν οἱ τοῦ φωτὸς ἀπολαύσαντες, καὶ τὸν τῆς ἀρετῆς ἀσπασάμενοι κλῆρον, ἀγαλλιᾶσθε, καὶ τὸν Θεὸν ἀνυμνεῖτε, τὸ τῶν εὐεργεσιῶν ἐξηγούμενοι πλῆθος. Ἐξομολόγησιν γὰρ ἐνταῦθα τὴν εὐχαριστίαν ἐκάλεσεν.
« Euphranthēte, dikaioi, en tǭ Kyriǭ; kai exomologeisthe tēn mnēmēn tēs hagiōsynēs autou. » ῾Apantes toinyn hoi tou phōtos apolausantes, kai ton tēs aretēs aspasamenoi klēron, agalliasthe, kai ton Theon anymneite, to tōn euergesiōn exēgoumenoi plēthos. Exomologēsin gar entautha tēn eucharistian ekalesen.
"Be glad, you righteous, in the Lord, and give thanks at the remembrance of his holiness." "All you, then, who have enjoyed the light and embraced the lot of virtue, rejoice and hymn God, recounting the multitude of his benefits." Here he called thanksgiving "confession."
Chapter 97
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« Ψαλμὸς τῷ Δαβίδ. » Καὶ οὗτος ὁ ψαλμὸς τὴν αὐτὴν ἔχει διάνοιαν · ἑκατέραν γὰρ τοῦ Σωτῆρος ἐπιφάνειαν προθεσπίζει· ἀλλὰ τὰ πλείονα περὶ τῆς προτέρας διέξεισιν. « "Ἄσατε τῷ Κυρίῳ ἆσμα καινόν. · Ἐπειδὴ τῶν παλαιῶν πραγμάτων κηρύττει μεταβολὴν, καὶ καινήν τινα πολιτείαν προαγορεύει, εἰκότως καὶ ἄσμα καινὸν κελεύει προσενεγκεῖν τῷ Θεῷ. « "Ὅτι θαυμαστὰ ἐποίησεν ὁ Κύριος. » Ὑπερφυᾶ γὰρ καὶ παράδοξα τὰ ὑπὸ τοῦ Θεοῦ τῶν ὅλων γινόμενα. « Ἔσωσεν αὐτῷ ἡ δεξιὰ αὐτοῦ, καὶ ὁ βραχίων αὐτοῦ ὁ ἅγιος. » Πολλάκις εἰρήκαμεν, ὅτι χεῖρα τὴν ἐνέργειαν λέγει, δεξιὰν δὲ τὴν ἀγαθὴν ἐνέργειαν. Λέγει δὲ, ὅτι τῆς αὐτοῦ δυνάμεως ἔργον, τῶν ἀνθρώπων ἡ σωτηρία. ᾿Αμέτρῳ δὲ φιλανθρωπία χρώμενος, οἰκεῖον ἡγεῖται κέρδος τὴν τῶν ἀνθρώπων ζωήν. Διά τοι τοῦτο οὐκ εἶπεν· Ἔσωσεν αὐτοὺς ἡ δεξιὰ αὐτοῦ, ἀλλ' « Ἔσωσεν αὐτῷ. Τῆς γὰρ τῶν εἰδώλων αὐτοὺς πλάνης ἐλευθερώσας, καὶ τῆς αὐτοῦ βασιλείας τὸ ὑψηλὸν ὑποδείξας, τῆς σωτηρίας μετέδωκε. Καὶ τοῦτο σαφέστερον διὰ τῶν ἐπιφερομένων ἐδήλωσεν.
« Psalmos tǭ Dabid. » Kai houtos ho psalmos tēn autēn echei dianoian ; hekateran gar tou Sōtēros epiphaneian prothespizei; alla ta pleiona peri tēs proteras diexeisin. « "Asate tǭ Kyriǭ asma kainon. ; Epeidē tōn palaiōn pragmatōn kēryttei metabolēn, kai kainēn tina politeian proagoreuei, eikotōs kai asma kainon keleuei prosenenkein tǭ Theǭ. « "Hoti thaumasta epoiēsen ho Kyrios. » Hyperphya gar kai paradoxa ta hypo tou Theou tōn holōn ginomena. « Esōsen autǭ hē dexia autou, kai ho brachiōn autou ho hagios. » Pollakis eirēkamen, hoti cheira tēn energeian legei, dexian de tēn agathēn energeian. Legei de, hoti tēs autou dynameōs ergon, tōn anthrōpōn hē sōtēria. ᾿Ametrǭ de philanthrōpia chrōmenos, oikeion hēgeitai kerdos tēn tōn anthrōpōn zōēn. Dia toi touto ouk eipen; Esōsen autous hē dexia autou, all' « Esōsen autǭ. Tēs gar tōn eidōlōn autous planēs eleutherōsas, kai tēs autou basileias to hypsēlon hypodeixas, tēs sōtērias metedōke. Kai touto saphesteron dia tōn epipheromenōn edēlōsen.
"A psalm of David." This psalm too has the same sense; for it foretells both appearings of the Savior, but it goes through more concerning the first. "Sing to the Lord a new song." Since it proclaims the change of the old affairs and foretells a new way of life, it rightly bids that a new song be offered to God. "For the Lord has done wonderful things." For the things done by the God of all are beyond nature and astonishing. "His right hand and his holy arm have saved for him." We have often said that he calls the working the hand, and the good working the right hand. He says that the salvation of men is the work of his power. Using immeasurable love for humankind, he regards the life of men as his own gain. For this reason he did not say, "His right hand saved them," but "saved for him." For freeing them from the error of idols and showing the height of his kingdom, he gave them a share of salvation. He showed this more clearly through what follows.
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· Ἐγνώρισε Κύριος τὸ σωτήριον αὐτοῦ ἐναντίον τῶν ἐθνῶν, ἀπεκάλυψε τὴν δικαιοσύνην αὐτοῦ. • Πᾶσιν ἀνθρώποις τὰ σωτήρια προσενήνοχε νάματα, καὶ τὴν δικαίαν αὐτοῦ βασιλείαν τοῖς ἔθνεσιν ἔδειξεν.
; Egnōrise Kyrios to sōtērion autou enantion tōn ethnōn, apekalypse tēn dikaiosynēn autou. • Pasin anthrōpois ta sōtēria prosenēnoche namata, kai tēn dikaian autou basileian tois ethnesin edeixen.
"The Lord has made known his salvation; before the nations he has revealed his righteousness." "He brought the saving streams to all men and showed the nations his just kingdom."
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· Ἐμνήσθη τοῦ ἐλέου αὑτοῦ τῷ Ἰακὼβ, καὶ τῆς ἀληθείας αὐτοῦ τῷ οἴκῳ Ἰσραήλ· εἴδοσαν πάντα τὰ πέρατα τῆς γῆς τὸ σωτήριον τοῦ Θεοῦ ἡμῶν. » Κομιδῇ ταῦτα ἔοικε τοῖς Ἡσαΐου τοῦ προφήτου θεσπίσμασι. Δι' ἐκείνου γὰρ ὁ τῶν ὅλων Θεὸς πρὸς τὸν Δεσπότην ἔφη Χριστόν · « "Εδωκά τὸ σωτήριον τοῦ Θεοῦ ἡμῶν . Οὐ γὰρ Ἰουδαίοις τὸ φῶς. σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, τοῦ εἶναι σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς. · Ἐπειδὴ γὰρ καὶ τοῖς θαυμασίοις πατριάρχαις, τῷ ᾿Αβραάμ, καὶ τῷ Ἰσαὰκ, καὶ τῷ Ἰακώβ, καὶ τῷ θεσπεσίῳ Δαβιδ ὑπέσχετο ὁ τῶν ὅλων Θεὸς, ἐκ τοῦ σπέρματος αὐτῶν κατὰ σάρκα τὸν Χριστὸν ἀναστήσειν, καὶ σωτηρίαν δι' αὐτοῦ πᾶσιν ἀνθρώποις παρέξειν. Διαθήκην ἐκάλεσε τὴν πρὸς τοὺς πατέρας γεγενημένην ἐπαγγελίαν. Τὴν γὰρ διαθήκην οἱ ἄλλοι ἑρμηνευταὶ συνθήκην εἰρήκασι. Γένος δὲ αὐτοῦ, τὸν Ἰσραὴλ κέκληκεν, ἐπειδὴ ἐξ Ἰουδαίων ὁ Χριστὸς κατὰ σάρκα, ᾗ φησιν ὁ ᾿Απόστολος. Δέδωκά σε τοίνυν [ἔφη] εἰς διαθήκην γένους· τουτέστιν ὥστε πληρῶσαι τὰς πρὸς Ἰουδαίους γεγενημένας συνθήκας· ἀλλ᾽ εἰς φῶς, οὐκ ἔτι Ἰουδαίων, ἀλλ᾿ ἐθνῶν. Οὗτοι γὰρ διὰ τῆς πίστεως τῆς σωτηρίας μετέλαχον · [ὁμολογήσαντες αὐτὸν καὶ ὁμολογοῦντες Θεὸν ἐκ Θεοῦ.] Ἐκεῖνοι δὲ τὸν ζόφον τῆς ἀπιστίας ἡγάπησαν. Τοῦτο καὶ ἐνταῦθα ὁ μακάριος ἔφη Δαβίδ· « Ἐμνήσθη τοῦ ἐλέους αὐτοῦ τῷ Ἰακώβ, καὶ τῆς ἀληθείας αὐτοῦ τῷ οἴκῳ Ἰσραήλ· τὰς γὰρ πρὸς ἐκείνους γεγενημένας ἐπαγγελίας ἐπλήρωσεν. Εἶδον μέντοι πάντα τὰ πέρατα τῆς γῆς μόνοις ἀνέτειλεν, ἀλλὰ πᾶσιν ἀνθρώποις τῆς ἀληθείας
; Emnēsthē tou eleou hautou tǭ Iakōb, kai tēs alētheias autou tǭ oikǭ Israēl; eidosan panta ta perata tēs gēs to sōtērion tou Theou hēmōn. » Komidę̄ tauta eoike tois Hēsaïou tou prophētou thespismasi. Di' ekeinou gar ho tōn holōn Theos pros ton Despotēn ephē Christon ; « "Edōka to sōtērion tou Theou hēmōn . Ou gar Ioudaiois to phōs. se eis diathēkēn genous, eis phōs ethnōn, tou einai se eis sōtērian heōs eschatou tēs gēs. ; Epeidē gar kai tois thaumasiois patriarchais, tǭ ᾿Abraam, kai tǭ Isaak, kai tǭ Iakōb, kai tǭ thespesiǭ Dabid hypescheto ho tōn holōn Theos, ek tou spermatos autōn kata sarka ton Christon anastēsein, kai sōtērian di' autou pasin anthrōpois parexein. Diathēkēn ekalese tēn pros tous pateras gegenēmenēn epangelian. Tēn gar diathēkēn hoi alloi hermēneutai synthēkēn eirēkasi. Genos de autou, ton Israēl keklēken, epeidē ex Ioudaiōn ho Christos kata sarka, hę̄ phēsin ho ᾿Apostolos. Dedōka se toinyn [ephē] eis diathēkēn genous; toutestin hōste plērōsai tas pros Ioudaious gegenēmenas synthēkas; all᾽ eis phōs, ouk eti Ioudaiōn, all᾿ ethnōn. Houtoi gar dia tēs pisteōs tēs sōtērias metelachon ; [homologēsantes auton kai homologountes Theon ek Theou.] Ekeinoi de ton zophon tēs apistias hēgapēsan. Touto kai entautha ho makarios ephē Dabid; « Emnēsthē tou eleous autou tǭ Iakōb, kai tēs alētheias autou tǭ oikǭ Israēl; tas gar pros ekeinous gegenēmenas epangelias eplērōsen. Eidon mentoi panta ta perata tēs gēs monois aneteilen, alla pasin anthrōpois tēs alētheias
"He remembered his mercy to Jacob and his truth to the house of Israel; all the ends of the earth saw the salvation of our God." This is very like the oracles of the prophet Isaiah. For through him the God of all said to Christ the Lord, "I have given you as a covenant of the race, as a light of the nations, that you may be for salvation to the end of the earth." For since the God of all promised the wonderful patriarchs Abraham, Isaac, and Jacob, and the inspired David, to raise up the Christ from their seed according to the flesh and through him to give salvation to all men, he called the promise made to the fathers a "covenant"; the other translators said "agreement" for "covenant." He called Israel his race, since the Christ according to the flesh is from the Jews, as the apostle says. "I have given you, then," [he said,] "as a covenant of the race," that is, so as to fulfill the agreements made with the Jews; "but as a light," no longer of the Jews but of the nations. For these shared in salvation through faith, [having confessed and confessing him God from God.] But those loved the gloom of unbelief. The blessed David said this here too: "He remembered his mercy to Jacob and his truth to the house of Israel"; for he fulfilled the promises made to them. "But all the ends of the earth saw the salvation of our God." For the light rose not for the Jews alone, but for all men.
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« ᾿Αλαλάξατε τῷ Κυρίῳ, πᾶσα ἡ γῆ, ᾄσατε, καὶ ἀγαλλιᾶσθε, καὶ ψάλατε. » Ἐπειδὴ τοίνυν ἅπαντες τῆς πικρᾶς τοῦ διαβόλου τυραννίδος ἠλευθερώθητε, τὸν ἐπινίκιον ὕμνον τῷ σεσωκότι Θεῷ προσενέγκατε. Ὁ γὰρ ἀλαλαγμὸς νικώντων φωνή. Διὸ πληροῦμεν τὸ κελευσθέν. Τοῦτον γὰρ τὸν ὕμνον ἀλαλάζοντες καὶ βοῶντες κατὰ τὸν μυστικὸν καιρὸν προσφέρειν εἰώθαμεν τῷ Θεῷ, ᾄδοντες, καὶ ψάλλοντες, καὶ μετὰ πάσης εὐθυμίας χορεύοντες.
« ᾿Alalaxate tǭ Kyriǭ, pasa hē gē, ąsate, kai agalliasthe, kai psalate. » Epeidē toinyn hapantes tēs pikras tou diabolou tyrannidos ēleutherōthēte, ton epinikion hymnon tǭ sesōkoti Theǭ prosenenkate. Ho gar alalagmos nikōntōn phōnē. Dio plēroumen to keleusthen. Touton gar ton hymnon alalazontes kai boōntes kata ton mystikon kairon prospherein eiōthamen tǭ Theǭ, ądontes, kai psallontes, kai meta pasēs euthymias choreuontes.
"Shout to the Lord, all the earth; sing, rejoice, and sing psalms." "Since, then, all of you have been freed from the bitter tyranny of the devil, offer the hymn of victory to the God who saved you; for shouting is the cry of victors." So we fulfill the command. For we are accustomed to offer this hymn to God at the mystical time, shouting and crying out, singing and chanting psalms, and dancing with all cheerfulness.
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« Ψάλατε τῷ Κυρίῳ ἐν κιθάρᾳ, καὶ φωνῇ ψαλμοῦ. » Καὶ τοῦτον δὲ τὸν νόμον ἔστιν ἰδεῖν διηνεκῶς ἐν ταῖς ἐκκλησίαις πληρούμενον. Τῇ γὰρ πνευματικῇ κιθάρᾳ τὴν θείαν ἀνακρουόμεθα μελῳδίαν. Ποιοῦμεν δὲ καὶ ἡμεῖς λογικὰς κιθάρας τὰ ἡμέτερα σώματα, καὶ χρώμεθα, ἀντὶ μὲν χορδῶν τοῖς ὀδοῦσιν, ἀντὶ δὲ χαλκοῦ τοῖς χείλεσι, πλήκτρου δὲ παντὸς ὀξύτερον ἡ γλῶττα κινουμένη τὴν ἐναρμόνιον ἀποτελεῖ τῶν κρουσμάτων ἠχήν. Κινεῖ δὲ τὴν γλῶτταν ὁ νοῦς, οἷόν τις μουσικὸς μετ᾿ ἐπιστήμης ποιούμενος τὴν ταύτης μετάβασιν· αὕτη τῷ Θεῷ ἡ κιθάρα τῆς ἀψύχου θυμηρεστέρα. Καὶ μάρτυς αὐτὸς διὰ τοῦ προφήτου πρὸς Ἰουδαίους βοῶν· « ᾿Απόστησον ἀπ᾿ ἐμοῦ ἦχον ᾠδῶν σου, καὶ φωνὴν ὀργάνων σου οὐκ ἀκούσομαι. »
« Psalate tǭ Kyriǭ en kitharą, kai phōnę̄ psalmou. » Kai touton de ton nomon estin idein diēnekōs en tais ekklēsiais plēroumenon. Tę̄ gar pneumatikę̄ kitharą tēn theian anakrouometha melǭdian. Poioumen de kai hēmeis logikas kitharas ta hēmetera sōmata, kai chrōmetha, anti men chordōn tois odousin, anti de chalkou tois cheilesi, plēktrou de pantos oxyteron hē glōtta kinoumenē tēn enarmonion apotelei tōn krousmatōn ēchēn. Kinei de tēn glōttan ho nous, hoion tis mousikos met᾿ epistēmēs poioumenos tēn tautēs metabasin; hautē tǭ Theǭ hē kithara tēs apsychou thymērestera. Kai martys autos dia tou prophētou pros Ioudaious boōn; « ᾿Apostēson ap᾿ emou ēchon ǭdōn sou, kai phōnēn organōn sou ouk akousomai. »
"Sing to the Lord with the lyre, and with the voice of a psalm." One can see this law too continually fulfilled in the churches. For we play the divine melody on the spiritual lyre. We too make our bodies rational lyres, using the teeth instead of strings and the lips instead of bronze, while the tongue, moving sharper than any plectrum, produces the harmonious sound of the notes. The mind moves the tongue, like a musician making its movements with skill. This lyre is more pleasing to God than the lifeless one. And he himself is witness, crying to the Jews through the prophet, "Take away from me the sound of your songs, and I will not hear the voice of your instruments."
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· Ἐν σάλπιγξιν ἐλαταῖς, καὶ φωνῇ σάλπιγγος κερατίνης. • Σάλπιγγα πολλάκις τὴν βοὴν ἡ θεία καλεῖ Γραφή. Οὕτως ὁ Κύριος ἐν τοῖς Εὐαγγελίοις φησίν· · Ὅτ᾽ ἂν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν· ἀντὶ τοῦ, Μὴ κηρύξῃς, μηδὲ δήλην ἅπασι καταστήσῃς · ἵνα μὴ τῇ κενῇ δόξῃ τὸν τῆς φιλανθρωπίας λυμήνῃ καρπόν. Καὶ ἐνταῦθα τοίνυν σάλπιγγα τὴν διδασκαλίαν καλεῖ δι' ἧς καὶ τὰς εἰς ἡμᾶς γεγενημένας εὐεργεσίας μανθάνομεν, καὶ τοὺς ὀνησιφόρους παιδευόμεθα νόμους. Ἐλατὰς δὲ σάλπιγγας τὰς χαλκᾶς λέγει · κερατίνας δὲ, τὰς ἐκ κεράτων γεγενημένας. Ταύταις δὲ Ἰουδαίους χρῆσθαι σύνηθες ἦν. Σκιὰ δὲ τῶν ἡμετέρων παρ' ἐκείνοις ἐπολιτεύετο. Ωσπερ τοίνυν ἐκεῖνοι τὸν ἄλογον ἔθυον ἀμνὸν, ἡμεῖς δὲ τὸν σωτήριον, [τὸν ἐκ Θεοῦ Θεὸν,] τὸν αἴροντα τὴν ἁμαρτίαν τοῦ κόσμου· οὕτως ἐκεῖνοι ταῖς ἀψύχοις ἐκέχρηντο σάλπιγξιν, ἡμεῖς δὲ ταῖς ἐμψύχοις καὶ λογικαῖς. Σάλπιγγες τοίνυν ἡμῶν οἱ θεῖοι ἀπόστολοι, καὶ οἱ θεσπέσιοι προφῆται, καὶ οἱ μετ᾿ ἐκείνους τοῦ διδασκαλικοῦ τετυχηκότες χαρίσματος. « ᾿Αλαλάξατε ἐνώπιον τοῦ βασιλέως Κυρίου., Τὸν ἐπινίκιον ὕμνον προσενέγκατε τῷ βασιλεῖ καὶ δεσπότῃ τῶν ὅλων.
; En salpinxin elatais, kai phōnę̄ salpingos keratinēs. • Salpinga pollakis tēn boēn hē theia kalei Graphē. Houtōs ho Kyrios en tois Euangeliois phēsin; ; Hot᾽ an poię̄s eleēmosynēn, mē salpisę̄s emprosthen sou, hōsper hoi hypokritai poiousin; anti tou, Mē kēryxę̄s, mēde dēlēn hapasi katastēsę̄s ; hina mē tę̄ kenę̄ doxę̄ ton tēs philanthrōpias lymēnę̄ karpon. Kai entautha toinyn salpinga tēn didaskalian kalei di' hēs kai tas eis hēmas gegenēmenas euergesias manthanomen, kai tous onēsiphorous paideuometha nomous. Elatas de salpingas tas chalkas legei ; keratinas de, tas ek keratōn gegenēmenas. Tautais de Ioudaious chrēsthai synēthes ēn. Skia de tōn hēmeterōn par' ekeinois epoliteueto. Ōsper toinyn ekeinoi ton alogon ethyon amnon, hēmeis de ton sōtērion, [ton ek Theou Theon,] ton aironta tēn hamartian tou kosmou; houtōs ekeinoi tais apsychois ekechrēnto salpinxin, hēmeis de tais empsychois kai logikais. Salpinges toinyn hēmōn hoi theioi apostoloi, kai hoi thespesioi prophētai, kai hoi met᾿ ekeinous tou didaskalikou tetychēkotes charismatos. « ᾿Alalaxate enōpion tou basileōs Kyriou., Ton epinikion hymnon prosenenkate tǭ basilei kai despotę̄ tōn holōn.
"With hammered trumpets and the sound of the horn." The divine Scripture often calls a loud cry a trumpet. So the Lord says in the Gospels, "When you give alms, do not sound a trumpet before you, as the hypocrites do"; that is, "Do not proclaim it nor make it plain to all, so that you do not spoil the fruit of love for humankind by vainglory." Here too, then, he calls teaching a trumpet, through which we learn the benefits done for us and are trained in the profitable laws. He means bronze trumpets by "hammered," and by "horn" those made of horns; the Jews used to use these. The shadow of our things was practiced among them. As, then, they sacrificed the irrational lamb, but we the saving one, [God from God,] who takes away the sin of the world, so they used lifeless trumpets, but we living and rational ones. Our trumpets, then, are the divine apostles, the inspired prophets, and those after them who have received the gift of teaching. "Shout before the King, the Lord." "Offer the hymn of victory to the King and Master of all."
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« Σαλευθήτω ἡ θάλασσα, καὶ τὸ πλήρωμα αὐτῆς, ἡ οἰκουμένη, καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ. • Ὁ δὲ Σύμμαχος οὕτως· Ἠχείτω ἡ θάλασσα σὺν πληρώματι αὐτῆς· ἡ οἰκουμένη, καὶ οἱ κατοικοῦντες αὐτήν. Διαφερόντως δὲ ἐν ταῖς πολυανθρώποις πόλεσιν ἔστιν ἰδεῖν τῆς προφητείας τὸ τέλος. Θάλατταν γὰρ κυμαίνουσαν τῶν εὐσεβῶν λαῶν ἐν ταῖς ἐκκλησίαις μιμεῖται τὸ πλῆθος. Τοιαύτη δὲ καὶ ἡ τῶν ψαλλόντων ἠχή. Κατὰ δὲ τοὺς Ἑβδομήκοντα, τῶν τὴν θάλασσαν καὶ γῆν οἰκούντων ὁ προφητικὸς λόγος τὴν κίνησιν ἐδήλωσε, καὶ μεταβολήν. Σαλεύεται γὰρ τὸ κινούμενον· κινεῖται δὲ τὸ μεταβαλλόμενον.
« Saleuthētō hē thalassa, kai to plērōma autēs, hē oikoumenē, kai pantes hoi katoikountes en autę̄. • Ho de Symmachos houtōs; Ēcheitō hē thalassa syn plērōmati autēs; hē oikoumenē, kai hoi katoikountes autēn. Diapherontōs de en tais polyanthrōpois polesin estin idein tēs prophēteias to telos. Thalattan gar kymainousan tōn eusebōn laōn en tais ekklēsiais mimeitai to plēthos. Toiautē de kai hē tōn psallontōn ēchē. Kata de tous Hebdomēkonta, tōn tēn thalassan kai gēn oikountōn ho prophētikos logos tēn kinēsin edēlōse, kai metabolēn. Saleuetai gar to kinoumenon; kineitai de to metaballomenon.
"Let the sea be shaken and its fullness, the world and all who dwell in it." Symmachus has: "Let the sea roar with its fullness, the world and those who dwell in it." One can see the fulfillment of the prophecy especially in the populous cities. For the multitude of the pious peoples in the churches imitates a surging sea, and such is the sound of those singing psalms. According to the Seventy, the prophetic word showed the movement and change of those who inhabit sea and land. For what is moved is shaken, and what is changed is moved.
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« Ποταμοὶ κροτήσουσι χειρὶ ἐπὶ τὸ αὐτό.» Πάλιν ποταμοὺς τοὺς τῆς διδασκαλικῆς μεταλαγχάνοντας ὠνόμασε χάριτος, καὶ ποταμῶν δίκην τὰ θεῖα προχέοντας νάματα· οὓς κροτεῖν ἔφη, καὶ τὸν Θεὸν ἀνυμνεῖν. Νενικηκότων γὰρ πάλιν ὁ κρότος. • Τὰ ὄρη ἀγαλλιάσονται ᾿Από προσώπου Κυρίου, ὅτι ἔρχεται· ὅτι ἥκει κρῖναι τὴν γῆν. » Ἐνταῦθα ὄρη προσηγόρευσε τοὺς ὑψηλὸν καὶ μετάρσιον ἔχοντας φρόνημα, ἐφ᾽ ὧν ἡ τοῦ Θεοῦ ᾠκοδόμηται πόλις. • Οὐ δύναται γὰρ, φησὶ πόλις κρυβῆναι ἐπάνω ὄρους κειμένη. » Καί · « Οἱ θεμέλιοι αὐτοῦ ἐν τοῖς ὅρεσι τοῖς ἁγίοις. » Τούτους ἔφη ἀγάλλεσθαι καὶ εὐφραίνεσθαι, τὴν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν μανθάνοντας ἐπιφάνειαν. Προσμένοντες γαρ τῶν πόνων τὰς ἀντιδόσεις, ἀγάλλονται τοῦ κριτοῦ τὸ δίκαιον ἐπιστάμενοι. « Κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ, καὶ λαοὺς ἐν εὐθύτητι. » Προτέρα μὲν γὰρ ἐπιφάνεια πολὺν ἔσχε τὸν ἔλεον· ἡ δὲ δευτέρα ἕξει τὸ δίκαιον. « Πάντες γὰρ, φησὶν, παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος, πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν, εἴτε κακόν. » Τοῦτο δὲ καὶ ὁ προφήτης ἔφη· • ῞Απαξ ἐλάλησεν ὁ Θεὸς, δύο ταῦτα ἤκουσα, ὅτι τὸ κράτος τοῦ Θεοῦ, καὶ σοῦ, Κύριε, τὸ ἔλεος, ὅτι σὺ ἀποδώσεις ἑκάστω κατὰ τὰ ἔργα αὐτοῦ. »
« Potamoi krotēsousi cheiri epi to auto.» Palin potamous tous tēs didaskalikēs metalanchanontas ōnomase charitos, kai potamōn dikēn ta theia procheontas namata; hous krotein ephē, kai ton Theon anymnein. Nenikēkotōn gar palin ho krotos. • Ta orē agalliasontai ᾿Apo prosōpou Kyriou, hoti erchetai; hoti hēkei krinai tēn gēn. » Entautha orē prosēgoreuse tous hypsēlon kai metarsion echontas phronēma, eph᾽ hōn hē tou Theou ǭkodomētai polis. • Ou dynatai gar, phēsi polis krybēnai epanō orous keimenē. » Kai ; « Hoi themelioi autou en tois horesi tois hagiois. » Toutous ephē agallesthai kai euphrainesthai, tēn tou Theou kai Sōtēros hēmōn manthanontas epiphaneian. Prosmenontes gar tōn ponōn tas antidoseis, agallontai tou kritou to dikaion epistamenoi. « Krinei tēn oikoumenēn en dikaiosynę̄, kai laous en euthytēti. » Protera men gar epiphaneia polyn esche ton eleon; hē de deutera hexei to dikaion. « Pantes gar, phēsin, parastēsometha tǭ bēmati tou Christou, hina komisētai hekastos ta dia tou sōmatos, pros ha epraxen, eite agathon, eite kakon. » Touto de kai ho prophētēs ephē; • ῾Apax elalēsen ho Theos, dyo tauta ēkousa, hoti to kratos tou Theou, kai sou, Kyrie, to eleos, hoti sy apodōseis hekastō kata ta erga autou. »
"The rivers will clap with the hand together." Again he named rivers those who share in the grace of teaching and pour out the divine streams like rivers; he said they clap and hymn God; for clapping again belongs to victors. "The mountains will rejoice before the face of the Lord, for he comes; for he has come to judge the earth." Here he named mountains those who have a lofty and elevated mind, on whom the city of God is built. "For a city," he says, "set on a mountain cannot be hidden"; and, "Its foundations are on the holy mountains." These, he said, rejoice and are glad, learning of the appearing of our God and Savior. For awaiting the rewards of their labors, they rejoice, knowing the justice of the judge. "He will judge the world in righteousness and the peoples in uprightness." For the first appearing had great mercy; the second will have justice. "For we shall all," he says, "stand before the judgment seat of Christ, so that each may receive what was done through the body, according to what he has done, whether good or evil." The prophet too said this: "God has spoken once; these two things I have heard: that power belongs to God; and to you, Lord, mercy; for you will repay each according to his works."
Chapter 98
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« Ψαλμὸς τῷ Δαβὶδ, ἀνεπίγραφος παρ' Ἑβραίοις. » Οὗτος ὁ ψαλμὸς προθεσπίζει μὲν καὶ τὴν ἀπὸ Βαβυλῶνος Ἰουδαίων ἐπάνοδον, προαγορεύει δὲ καὶ τοῦ Σωτῆρος ἡμῶν τὴν ἐπιφάνειαν, καὶ τῶν Ἰουδαίων τὴν ἀπιστίαν. « Ὁ Κύριος ἐβασίλευσεν, ὀργιζέσθωσαν λαοί. » Καὶ Ἰουδαῖοι γὰρ, καὶ Ἕλληνες, μεμήνασι καὶ λυττῶσι τοῦ Δεσπότου Χριστοῦ τὴν βασιλείαν ἀκούοντες. Καὶ ἡνίκα δὲ τῆς ἐλευθερίας ἀπήλαυσαν Ἰουδαῖοι, πάντες οἱ πλησιόχωροι διεπρίοντο, τὴν παράδοξον αὐτῶν ἐπάνοδον θεασάμενοι. Ἐδήλου δὲ τοῦτο τοῦ ὑπ᾿ αὐτῶν προσκυνουμένου τὴν δύναμιν. « Ὁ καθήμενος ἐπὶ τῶν Χερουβίμ, σαλευθήτω ἡ γῆ. » Οὗτος δὲ, φησὶν, ὁ παρ' ἡμῶν κηρυττόμενος, καὶ τῶν ἄνω δυνάμεων Θεὸς ὑπάρχει καὶ Κύριος· τὸ δὲ, καθήμενος, ὡς πρὸς ἀνθρώπους διαλεγόμενος εἴρηκεν. Ἡ γὰρ ἀσώματος φύσις, ἡ ἀπερίληπτος, καὶ ἀπερίγραπτος, κατέχουσα τὸν γύρον τῆς γῆς, καὶ τοὺς ἐνοικοῦντας ἐν αὐτῇ ὡσεὶ ἀκρίδας, ποίας δεῖται καθέδρας; Σχηματίζει δὲ ὅμως τῷ λόγῳ τὸν τῶν ὅλων Θεὸν, βασιλικῶς τοῖς Χερουβίμ ἐποχούμενον, καταπλήττοντα καὶ δεδιττόμενον τοὺς ἀκούοντας.
« Psalmos tǭ Dabid, anepigraphos par' Hebraiois. » Houtos ho psalmos prothespizei men kai tēn apo Babylōnos Ioudaiōn epanodon, proagoreuei de kai tou Sōtēros hēmōn tēn epiphaneian, kai tōn Ioudaiōn tēn apistian. « Ho Kyrios ebasileusen, orgizesthōsan laoi. » Kai Ioudaioi gar, kai Hellēnes, memēnasi kai lyttōsi tou Despotou Christou tēn basileian akouontes. Kai hēnika de tēs eleutherias apēlausan Ioudaioi, pantes hoi plēsiochōroi dieprionto, tēn paradoxon autōn epanodon theasamenoi. Edēlou de touto tou hyp᾿ autōn proskynoumenou tēn dynamin. « Ho kathēmenos epi tōn Cheroubim, saleuthētō hē gē. » Houtos de, phēsin, ho par' hēmōn kēryttomenos, kai tōn anō dynameōn Theos hyparchei kai Kyrios; to de, kathēmenos, hōs pros anthrōpous dialegomenos eirēken. Hē gar asōmatos physis, hē aperilēptos, kai aperigraptos, katechousa ton gyron tēs gēs, kai tous enoikountas en autę̄ hōsei akridas, poias deitai kathedras? Schēmatizei de homōs tǭ logǭ ton tōn holōn Theon, basilikōs tois Cheroubim epochoumenon, kataplēttonta kai dedittomenon tous akouontas.
"A psalm of David; without a title among the Hebrews." This psalm foretells the return of the Jews from Babylon, and it also foretells the appearing of our Savior and the unbelief of the Jews. "The Lord has become king; let the peoples be angry." For both Jews and Greeks rage and are maddened when they hear of the kingdom of Christ the Master. And when the Jews enjoyed their freedom, all their neighbors were enraged at seeing their extraordinary return. This showed the power of the one they worshiped. "He who sits upon the cherubim; let the earth be shaken." "This one whom we proclaim," he says, "is God and Lord of the powers above as well." He said "sits" as one speaking to human beings. For what seat does the bodiless nature need, the incomprehensible and uncircumscribed nature that holds the circle of the earth and those who dwell in it like grasshoppers? Yet in his words he depicts the God of all as riding royally on the cherubim, striking awe and fear into those who hear.
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« Κύριος ἐν Σιὼν μέγας, καὶ ὑψηλός ἐστιν ἐπὶ πάντας τοὺς λαούς. » Καὶ τῶν Ἰουδαίων ἐπανελθόντων, καὶ τὸν θεῖον δειμαμένων νεῶν, ἡ τοῦ Θεοῦ δύναμις ἅπασιν ἀπεδείχθη. Διαφερόντως γὰρ ὁ τὸν σταυρὸν ὑπομείνας οἰκουμένης ἀπάσης ἀπεφάνθη Δεσπότης, τῶν ἱερῶν ἀποστόλων τὸ σωτήριον κήρυγμα προσενεγκάντων τοῖς ἔθνεσιν .
« Kyrios en Siōn megas, kai hypsēlos estin epi pantas tous laous. » Kai tōn Ioudaiōn epanelthontōn, kai ton theion deimamenōn neōn, hē tou Theou dynamis hapasin apedeichthē. Diapherontōs gar ho ton stauron hypomeinas oikoumenēs apasēs apephanthē Despotēs, tōn hierōn apostolōn to sōtērion kērygma prosenenkantōn tois ethnesin .
"The Lord is great in Zion, and he is high above all the peoples." When the Jews had returned and built the divine temple, the power of God was shown to all. But in a special way he who endured the cross was declared Master of the whole world, when the holy apostles brought the saving proclamation to the nations.
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· Ἐξομολογησάσθωσαν τῷ ὀνόματί σου τῷ μεγάλῳ, ὅτι φοβερὸν καὶ ἅγιόν ἐστι. » Χρὴ τοίνυν ἅπαντας ἀνυμνεῖν σε, καὶ τὰς σὰς εὐεργεσίας διεξιέναι, καὶ τὴν ἄῤῥητόν σου μὴ περιεργάζεσθαι φύσιν, τῷ δὲ ὀνόματί σου προσφέρειν τὸ σέβας, καὶ φοβερῷ ὄντι, καὶ παναγίῳ. ῾Αγιάζει μὲν γὰρ τοὺς πιστεύοντας, ἐκδειματοῖ δὲ τοὺς ἀπιστοῦντας.
; Exomologēsasthōsan tǭ onomati sou tǭ megalǭ, hoti phoberon kai hagion esti. » Chrē toinyn hapantas anymnein se, kai tas sas euergesias diexienai, kai tēn arrhēton sou mē periergazesthai physin, tǭ de onomati sou prospherein to sebas, kai phoberǭ onti, kai panagiǭ. ῾Agiazei men gar tous pisteuontas, ekdeimatoi de tous apistountas.
"Let them confess your great name, for it is fearsome and holy." "All, then, must sing your praise and recount your benefits, and not pry into your ineffable nature, but offer reverence to your name, since it is both fearsome and all-holy." For it sanctifies those who believe and terrifies those who do not believe.
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« Καὶ τιμὴ βασιλέως κρίσιν ἀγαπᾷ. » Προσήκει δὲ ἡμᾶς δεδιέναι ὡς βασιλέα, καὶ δικαιοσύνῃ χρώμενον· ἴδιον γὰρ τῆς ἀληθοῦς βασιλείας τὸ δικαίως ἰθύνειν τοὺς ὑπηκόους. Τιμὴ γὰρ βασιλέως κρίσιν ἀγαπᾷ, τουτέστι τίμιον ποιεῖ βασιλέα τὸ στέργειν τὸ δίκαιον. Τοῦτο δὲ δηλοῖ καὶ τὸ ἐπαγόμενον. • Σὺ ἡτοίμασας εὐθύτητας· κρίσιν καὶ δικαιοσύνην ἐν Ἰακὼβ σὺ ἐποίησας. » Ὡς γὰρ δίκαιος βασιλεὺς, ὀρθὴν καὶ δικαίαν τὴν ψῆφον ἐξήνεγκας, καὶ τὸν Ἰσραὴλ τῆς τῶν καταδουλωσαμένων ἠλευθέρωσας δυναστείας, καὶ τὰ ἔθνη τῆς τοῦ διαβόλου δουλείας. Κατὰ δὲ τὴν ἑτέραν προφητείαν οὕτω νοητέον· Ἔδειξας τῆς ἐπαγγελίας σου τὴν ἀλήθειαν, τὰς πρὸς τοὺς προγόνους τοῦ Ἰσραὴλ γεγενημένας ὑποσχέσεις πληρώσας, καὶ τὴν διὰ τοῦ σπέρματος τοῦ ᾿Αβραὰμ δωρησάμενος σωτηρίαν.
« Kai timē basileōs krisin agapą. » Prosēkei de hēmas dedienai hōs basilea, kai dikaiosynę̄ chrōmenon; idion gar tēs alēthous basileias to dikaiōs ithynein tous hypēkoous. Timē gar basileōs krisin agapą, toutesti timion poiei basilea to stergein to dikaion. Touto de dēloi kai to epagomenon. • Sy hētoimasas euthytētas; krisin kai dikaiosynēn en Iakōb sy epoiēsas. » Hōs gar dikaios basileus, orthēn kai dikaian tēn psēphon exēnenkas, kai ton Israēl tēs tōn katadoulōsamenōn ēleutherōsas dynasteias, kai ta ethnē tēs tou diabolou douleias. Kata de tēn heteran prophēteian houtō noēteon; Edeixas tēs epangelias sou tēn alētheian, tas pros tous progonous tou Israēl gegenēmenas hyposcheseis plērōsas, kai tēn dia tou spermatos tou ᾿Abraam dōrēsamenos sōtērian.
"And the honor of a king loves judgment." It is fitting for us to fear him as a king, and as one who exercises justice; for it is the mark of true kingship to govern its subjects justly. "The honor of a king loves judgment": that is, love of what is just makes a king honored. What follows also shows this: "You have prepared uprightness; judgment and righteousness in Jacob you have performed." "For as a just king you passed a right and just sentence, and you freed Israel from the dominion of those who had enslaved them, and the nations from slavery to the devil." According to the other prophecy it is to be understood thus: "You have shown the truth of your promise, by fulfilling the pledges made to the forefathers of Israel and by granting the salvation that comes through the seed of Abraham."
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« Ὑψοῦτε Κύριον τὸν Θεὸν ἡμῶν, καὶ προσκυνεῖτε τῷ ὑποποδίῳ τῶν ποδῶν αὐτοῦ, ὅτι ἅγιός ἐστιν. » ᾿Αμείψασθε τοίνυν τὸν εὐεργέτην, οἷς δύνασθε, καὶ τὸ πρόσφορον αὐτῷ προσενέγκατε σέβας· τὸ δὲ ὑψοῦτε, ἀντὶ Τὸ ὑψηλὸν αὐτοῦ κηρύττετε. Ὑποπόδιον δὲ τῶν ποδῶν αὐτοῦ, πάλαι μὲν ὁ ἐν Ἱεροσολύμοις νεὼς ἐνενόμιστο, νῦν δὲ αἱ κατὰ πᾶσαν γῆν καὶ θάλασσαν Ἐκκλησίαι, ἐν αἷς τῷ παναγίῳ Θεῷ προσφέρομεν τὴν προσκύνησιν.
« Hypsoute Kyrion ton Theon hēmōn, kai proskyneite tǭ hypopodiǭ tōn podōn autou, hoti hagios estin. » ᾿Ameipsasthe toinyn ton euergetēn, hois dynasthe, kai to prosphoron autǭ prosenenkate sebas; to de hypsoute, anti To hypsēlon autou kēryttete. Hypopodion de tōn podōn autou, palai men ho en Hierosolymois neōs enenomisto, nyn de hai kata pasan gēn kai thalassan Ekklēsiai, en hais tǭ panagiǭ Theǭ prospheromen tēn proskynēsin.
"Exalt the Lord our God, and worship at the footstool of his feet, for he is holy." "Repay your benefactor, then, with what you can, and offer him fitting reverence." "Exalt" stands for "proclaim his loftiness." The footstool of his feet was formerly considered to be the temple in Jerusalem, but now it is the churches throughout all land and sea, in which we offer worship to the all-holy God.
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– Μωσῆς καὶ ᾿Ααρὼν ἐν τοῖς ἱερεῦσιν αὐτοῦ· καὶ Σαμουὴλ ἐν τοῖς ἐπικαλουμένοις τὸ ὄνομα αὐτοῦ. » Οὐχ ἁπλῶς τοὺς ἄλλους προφήτας καταλιπών, τούτων ἐμνημόνευσε μόνον, ἀλλὰ τὴν σύντροφον Ἰουδαίων λύτταν καὶ τυραννίδα διδάσκων. Καὶ γὰρ ἐπὶ Μωσοῦ καὶ ᾿Ααρὼν ἁρπάσαι τὴν ἱερωσύνην ἐπειράθησαν· καὶ ἐπὶ Σαμουὴλ τὴν θείαν ἀτιμάσαντες βασιλείαν, τὴν ἀνθρωπείαν ἠγάπησαν. Διδάσκει τοίνυν ὁ λόγος, ὅτι καινὸν οὐδὲν δρῶσι κατὰ τοῦ Σωτῆρος ' λυττῶντες, καὶ τὴν σωτήριον οὐ δεχόμενοι βασιλείαν· ἄνωθεν γὰρ αὐτοῖς ἡ μανία συνήθης. « Ἐπεκαλοῦντο τὸν Κύριον, καὶ αὐτὸς εἰσήκουεν αὐτῶν . Ἐν στύλῳ νεφέλης ἐλάλει πρὸς αὐτούς. • Καί τοι, φησὶ, πολλὴν εἶχον πρὸς τὸν Θεὸν παῤῥησίαν. Οἱ μὲν γὰρ παρεκάλουν , ὁ δὲ ὑπήκουε, καὶ τὰς αἰτήσεις παρείχε, καὶ πάντων ὁρώντων τὴν πρὸς αὐτοὺς ἐποιεῖτο διάλεξιν, διὰ τῆς νεφέλης τὴν οἰκείαν δεικνὺς ἐπιφάνειαν. Εἶτα διδάσκει, ὡς οὐκ ἀδίκως ταύτης αὐτοῖς μετεδίδου χάριτος. « "Ὅτι ὁ - ἐφύλασσον τὰ μαρτύρια αὐτοῦ, καὶ τὰ προστάγματα αὐτοῦ ', ἃ ἔδωκεν αὐτοῖς. » Ἐννόμως γὰρ πολιτευομένοις, καὶ κατὰ τὰς ἐντολὰς αὐτοῦ βιοτεύουσι, ταύτην ἐδωρεῖτο τὴν χάριν.
– Mōsēs kai ᾿Aarōn en tois hiereusin autou; kai Samouēl en tois epikaloumenois to onoma autou. » Ouch haplōs tous allous prophētas katalipōn, toutōn emnēmoneuse monon, alla tēn syntrophon Ioudaiōn lyttan kai tyrannida didaskōn. Kai gar epi Mōsou kai ᾿Aarōn harpasai tēn hierōsynēn epeirathēsan; kai epi Samouēl tēn theian atimasantes basileian, tēn anthrōpeian ēgapēsan. Didaskei toinyn ho logos, hoti kainon ouden drōsi kata tou Sōtēros ' lyttōntes, kai tēn sōtērion ou dechomenoi basileian; anōthen gar autois hē mania synēthēs. « Epekalounto ton Kyrion, kai autos eisēkouen autōn . En stylǭ nephelēs elalei pros autous. • Kai toi, phēsi, pollēn eichon pros ton Theon parrhēsian. Hoi men gar parekaloun , ho de hypēkoue, kai tas aitēseis pareiche, kai pantōn horōntōn tēn pros autous epoieito dialexin, dia tēs nephelēs tēn oikeian deiknys epiphaneian. Eita didaskei, hōs ouk adikōs tautēs autois metedidou charitos. « "Hoti ho - ephylasson ta martyria autou, kai ta prostagmata autou ', ha edōken autois. » Ennomōs gar politeuomenois, kai kata tas entolas autou bioteuousi, tautēn edōreito tēn charin.
"Moses and Aaron among his priests, and Samuel among those who call upon his name." Not without reason did he pass over the other prophets and mention only these; he is teaching the Jews' habitual rage and arrogance. For in the time of Moses and Aaron they tried to seize the priesthood, and in Samuel's time they despised the divine kingship and loved the human. The text teaches, then, that they do nothing new in raging against the Savior and not accepting the saving kingdom, for this madness has been their habit from of old. "They called upon the Lord, and he heard them. In a pillar of cloud he spoke to them." "And yet," he says, "they had great freedom of speech with God. For they entreated, and he listened and granted their requests, and in the sight of all he conversed with them, showing his own appearing through the cloud." Then he teaches that it was not unjustly that he gave them a share in this grace: "For they kept his testimonies and his ordinances, which he gave them." For he granted this grace to those who lived by the law and spent their lives according to his commandments.
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« Κύριε ὁ Θεὸς ἡμῶν, σὺ ἐπήκουες αὐτῶν· ὁ Θεὸς σὺ ὁ εὐΐλατος ἐγένου αὐτοῖς.» Σὺ εἶ, Δέσποτα, φησὶν, ὁ ὑφ᾽ ἡμῶν κηρυττόμενος, ὁ τῆς τοσαύτης ἐκείνοις μεταδοὺς ὁ παῤῥησίας, καὶ πολλῆς αὐτοὺς ἀξιῶν εὐμενείας. « Καὶ ἐκδικῶν ἐπὶ πάντα τὰ ἐπιτηδεύματα αὐτῶν. » Ὁ δὲ Σύμμαχος οὕτως· Καὶ ἔκδικος ἐπὶ ταῖς ἐπηρείαις αὐτῶν. Τοὺς μὲν γὰρ κατὰ τοῦ μεγάλου Μωσοῦ τυραννήσαντας 'πυρὶ παραδέδωκε, καὶ τοὺς τὴν φλόγα διαφυγόντας ζῶντας τῷ τάφῳ παρέπεμψε, χάναι κελεύσας τὴν γῆν, καὶ τάφον αὐτοῖς αὐτοσχέδιον τῆς τυραννίδος τὸ χωρίον ἀπέφηνε, καὶ τοὺς διὰ θαλάσσης ὁδεύσαντας, καὶ τὸν βυθὸν ἐκεῖνον πεζεύσαντας, πεποίηκεν ὑποβρυχίους ἐν γῇ, παραδόξοις χρησάμενος κύμασι· τοὺς δὲ κατὰ τοῦ προφήτου Σαμουήλ στασιάσαντας τῇ τοῦ Σαούλ δυναστείᾳ παρέδωκε, καὶ παντοδαπαῖς περιέβαλε συμφοραῖς.
« Kyrie ho Theos hēmōn, sy epēkoues autōn; ho Theos sy ho euïlatos egenou autois.» Sy ei, Despota, phēsin, ho hyph᾽ hēmōn kēryttomenos, ho tēs tosautēs ekeinois metadous ho parrhēsias, kai pollēs autous axiōn eumeneias. « Kai ekdikōn epi panta ta epitēdeumata autōn. » Ho de Symmachos houtōs; Kai ekdikos epi tais epēreiais autōn. Tous men gar kata tou megalou Mōsou tyrannēsantas 'pyri paradedōke, kai tous tēn phloga diaphygontas zōntas tǭ taphǭ parepempse, chanai keleusas tēn gēn, kai taphon autois autoschedion tēs tyrannidos to chōrion apephēne, kai tous dia thalassēs hodeusantas, kai ton bython ekeinon pezeusantas, pepoiēken hypobrychious en gę̄, paradoxois chrēsamenos kymasi; tous de kata tou prophētou Samouēl stasiasantas tę̄ tou Saoul dynasteią paredōke, kai pantodapais periebale symphorais.
"O Lord our God, you heard them; O God, you became gracious to them." "You, Master," he says, "who are proclaimed by us, are the one who gave them such freedom of speech and counted them worthy of great favor." "And taking vengeance on all their practices." Symmachus has: "And avenger of the outrages done to them." For those who rose up against the great Moses he handed over to fire, and those who escaped the flame he sent alive to the grave, ordering the earth to gape and making the very place of their insurrection their improvised tomb; and those who had traveled through the sea and crossed that deep on foot he made to go under on dry land, using marvelous waves. And those who rebelled against the prophet Samuel he handed over to the dominion of Saul and surrounded with all sorts of misfortunes.
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« Ὑψοῦτε Κύριον τὸν Θεὸν ημων, καὶ προσκυνεῖτε εἰς ὄρος ἅγιον αὐτοῦ, ὅτι ἅγιος Κύριος ὁ Θεὸς ἡμῶν. » Τούτων τοιγαροῦν τῶν θαυμασίων ἀνδρῶν μιμούμενοι τὴν εὐσέβειαν, τὸ προσῆκον σέβας τῷ Θεῷ προσενέγκατε. Ὄρος δὲ ἄγιον, πάλαι μὲν τὸ Σιὼν ἐκαλεῖτο, νῦν δὲ τῆς θεογνωσίας τὸ ὕψος. Οὕτω γὰρ καὶ Ἡσαΐας, καὶ Μιχαίας ἐθέσπισαν· « Ἔσται ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος Κυρίου, » τουτέστιν, ἡ τοῦ Θεοῦ γνῶσις δήλη πᾶσι γενήσεται. Οἶδε καὶ ὁ θεῖος ᾿Απόστολος νοητὸν ὄρος Σιών· « Προσεληλύθατε γὰρ Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος Ἱερουσαλήμ ἐπουρανίῳ. • Προστετάγμεθα τοίνυν κατὰ τὴν δοθεῖσαν ἡμῖν ὑπὸ τοῦ Θεοῦ γνῶσιν προσφέρειν αὐτῷ τὴν προσκύνησιν, [ καὶ Θεὸν ἐκ Θεοῦ ὁμολογεῖν καὶ μονογενῆ τῷ Πατρὶ Υἱὸν, τὸν δι᾽ ἡμᾶς ἐνανθρωπήσαντα. Αμήν.]
« Hypsoute Kyrion ton Theon ēmōn, kai proskyneite eis oros hagion autou, hoti hagios Kyrios ho Theos hēmōn. » Toutōn toigaroun tōn thaumasiōn andrōn mimoumenoi tēn eusebeian, to prosēkon sebas tǭ Theǭ prosenenkate. Oros de agion, palai men to Siōn ekaleito, nyn de tēs theognōsias to hypsos. Houtō gar kai Hēsaïas, kai Michaias ethespisan; « Estai en tais eschatais hēmerais emphanes to oros Kyriou, » toutestin, hē tou Theou gnōsis dēlē pasi genēsetai. Oide kai ho theios ᾿Apostolos noēton oros Siōn; « Proselēlythate gar Siōn orei kai polei Theou zōntos Hierousalēm epouraniǭ. • Prostetagmetha toinyn kata tēn dotheisan hēmin hypo tou Theou gnōsin prospherein autǭ tēn proskynēsin, [ kai Theon ek Theou homologein kai monogenē tǭ Patri Huion, ton di᾽ hēmas enanthrōpēsanta. Amēn.]
"Exalt the Lord our God, and worship at his holy mountain, for the Lord our God is holy." "Imitate, then, the piety of these wonderful men, and offer due reverence to God." The holy mountain was formerly the name of Zion, but now it is the height of the knowledge of God. So Isaiah and Micah prophesied: "In the last days the mountain of the Lord shall be manifest," that is, the knowledge of God will become plain to all. The divine Apostle also knows a spiritual Mount Zion: "For you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem." We are commanded, then, to offer him worship according to the knowledge given us by God, [and to confess God from God, and the only-begotten Son of the Father, who became man for us. Amen.]
Chapter 99
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« Ψαλμὸς τῷ Δαβὶδ", Εἰς ἐξομολόγησιν· ἀνεπίγραφος παρ' Ἑβραίοις. » Ὁ προφήτης ἐνταῦθα πάντας ἀνθρώπους εἰς ὑμνῳδίαν καλεῖ, παρεγγυῶν διὰ πάντων θεραπεῦσαι τὸν Σωτῆρα Θεόν.
« Psalmos tǭ Dabid", Eis exomologēsin; anepigraphos par' Hebraiois. » Ho prophētēs entautha pantas anthrōpous eis hymnǭdian kalei, parengyōn dia pantōn therapeusai ton Sōtēra Theon.
"A psalm of David, for confession; without a title among the Hebrews." Here the prophet calls all human beings to hymn-singing, urging them to serve God the Savior in every way.
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« ᾿Αλαλάξατε τῷ Κυρίῳ πᾶσα ἡ γῆ. » "Απαντες ἄνθρωποι τὸν ἐπινίκιον ὕμνον προσενέγκατε τῷ Θεῷ · γῆν γὰρ τοὺς κατοικοῦντας τὴν γῆν καλεῖ. « Δουλεύσατε τῷ Κυρίῳ ἐν εὐφροσύνῃ. » Οὐ γάρ ἐστι κατὰ τὴν πικρὰν τοῦ διαβόλου τυραννίδα, τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἡ βασιλεία, ἀλλ᾽ ἤμερος αὐτοῦ καὶ φιλάνθρωπος ἡ δεσποτεία. Γεγηθότες τοίνυν τῇ δουλείᾳ προσέλθετε. « Εἰσέλθετε ἐνώπιον αὐτοῦ ἐν ἀγαλλιάσει. » Ὁ δὲ Σύμμαχος, μετ' εὐφημίας εἴρηκεν· ὁ δὲ ᾿Ακύλας, ἐν αἰνέσει, ἀγαλλομένων δὴ καὶ εὐφραινομένων ὁ ὕμνος.
« ᾿Alalaxate tǭ Kyriǭ pasa hē gē. » "Apantes anthrōpoi ton epinikion hymnon prosenenkate tǭ Theǭ ; gēn gar tous katoikountas tēn gēn kalei. « Douleusate tǭ Kyriǭ en euphrosynę̄. » Ou gar esti kata tēn pikran tou diabolou tyrannida, tou Theou kai Sōtēros hēmōn hē basileia, all᾽ ēmeros autou kai philanthrōpos hē despoteia. Gegēthotes toinyn tę̄ douleią proselthete. « Eiselthete enōpion autou en agalliasei. » Ho de Symmachos, met' euphēmias eirēken; ho de ᾿Akylas, en ainesei, agallomenōn dē kai euphrainomenōn ho hymnos.
"Shout to the Lord, all the earth." "All you people, offer God the hymn of victory"; for by "earth" he means those who dwell on the earth. "Serve the Lord with gladness." For the kingdom of our God and Savior is not like the bitter tyranny of the devil; his lordship is gentle and full of love for humankind. Come, then, rejoicing in this service. "Enter before him with exultation." Symmachus said "with acclamation," and Aquila "with praise": the hymn belongs to those who exult and rejoice.
99.3PG 80 80:1669
• Γνῶτε ὅτι αὐτός ἐστιν ὁ Θεὸς ἡμῶν. [Εἰ γὰρ καὶ ἄνθρωπος είλετο ὁ φιλάνθρωπος γενέσθαι, ἀλλὰ τὸ εἶναι Θεὸς ἔμεινεν ἔχων ἀεί· λέγει δὲ ὅτι] δι᾿ αὐτῶν μάθετε τῶν πραγμάτων, ὡς ὁ ἡμέτερος Δεσπότης αὐτός ἐστιν τῶν ὅλων Θεός. Ταῦτα τοῖς ἔθνεσι προσέφερε τὰ παιδεύματα καὶ ὁ ἱερὸς τῶν ἀποστόλων χορὸς, ὡς ἡ τῶν πράξεων Ιστορία διδάσκει. « Αὐτὸς ἐποίησεν ἡμᾶς, καὶ οὐχ ἡμεῖς. • Οὐ γὰρ ἡμεῖς ἡμῶν αὐτοὶ δημιουργοί καθεστήκαμεν, ἀλλ᾽ ὑπ᾿ αὐτοῦ ἐπλάσθημεν. Ούτως ὁ μακάριος Παῦλος Αθηναίους ἐδίδασκεν· «Ὁ Θεὸς ὁ ποιήσας τὸν κόσμον, καὶ πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς Κύριος ὑπάρχων, οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ, οὐδὲ ὑπὸ χειρῶν ἀνθρώπων θεραπεύεται προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· ἐποίησέ τε ἐξ ἑνὸς αἵματος πᾶν ἔθνος κατοικεῖν ἐπὶ πᾶν τὸ πρόσωπον τῆς γῆς. • Τοῦτο καὶ ἐνταῦθα ὁ Προφήτης διδάσκει· « Αὐτὸς ἐποίησεν ἡμᾶς, καὶ οὐχ ἡμεῖς. » Ὁ δὲ Σύμμαχος οὕτως, Αὐτὸς ἐποίησεν ἡμᾶς οὐκ ὄντας. « Ἡμεῖς δὲ λαὸς αὐτοῦ, καὶ πρόβατα νομῆς αὐτοῦ. • Διὰ τούτων οὐ μόνον τὴν δεσποτείαν, ἀλλὰ καὶ τὴν κηδεμονίαν ἐδήλωσεν. Οὐ μόνον γὰρ ἡμῶν Δεσπότης ἐστὶν , ἀλλὰ καὶ ποιμὴν, τὴν ἀγαθὴν ἡμῖν προσφέρων νομήν· ἡμεῖς δὲ αὐτοῦ καὶ λαὸς ὡς βασιλέως, καὶ πρόβατα ὡς ποιμένος.
• Gnōte hoti autos estin ho Theos hēmōn. [Ei gar kai anthrōpos eileto ho philanthrōpos genesthai, alla to einai Theos emeinen echōn aei; legei de hoti] di᾿ autōn mathete tōn pragmatōn, hōs ho hēmeteros Despotēs autos estin tōn holōn Theos. Tauta tois ethnesi prosephere ta paideumata kai ho hieros tōn apostolōn choros, hōs hē tōn praxeōn Istoria didaskei. « Autos epoiēsen hēmas, kai ouch hēmeis. • Ou gar hēmeis hēmōn autoi dēmiourgoi kathestēkamen, all᾽ hyp᾿ autou eplasthēmen. Outōs ho makarios Paulos Athēnaious edidasken; «Ho Theos ho poiēsas ton kosmon, kai panta ta en autǭ, houtos ouranou kai gēs Kyrios hyparchōn, ouk en cheiropoiētois naois katoikei, oude hypo cheirōn anthrōpōn therapeuetai prosdeomenos tinos, autos didous pasi zōēn kai pnoēn kai ta panta; epoiēse te ex henos haimatos pan ethnos katoikein epi pan to prosōpon tēs gēs. • Touto kai entautha ho Prophētēs didaskei; « Autos epoiēsen hēmas, kai ouch hēmeis. » Ho de Symmachos houtōs, Autos epoiēsen hēmas ouk ontas. « Hēmeis de laos autou, kai probata nomēs autou. • Dia toutōn ou monon tēn despoteian, alla kai tēn kēdemonian edēlōsen. Ou monon gar hēmōn Despotēs estin , alla kai poimēn, tēn agathēn hēmin prospherōn nomēn; hēmeis de autou kai laos hōs basileōs, kai probata hōs poimenos.
"Know that he is our God." [For even if he who loves humankind chose to become man, yet he always remained God. He says:] "Learn from the events themselves that our Master is himself the God of all." The sacred choir of the apostles also offered these teachings to the nations, as the history of the Acts teaches. "He made us, and not we ourselves." For we are not our own makers; we were formed by him. So the blessed Paul taught the Athenians: "God, who made the world and everything in it, being Lord of heaven and earth, does not dwell in temples made by hands, nor is he served by human hands as though he needed anything, since he himself gives to all life and breath and all things; and he made from one blood every nation to dwell on the whole face of the earth." The prophet teaches the same here: "He made us, and not we ourselves." Symmachus has: "He made us when we did not exist." "And we are his people and the sheep of his pasture." By these words he showed not only his lordship but also his care. For he is not only our Master but also our shepherd, providing good pasture for us; and we are his people, as of a king, and his sheep, as of a shepherd.
99.4PG 80 80:1669
« Εἰσέλθετε εἰς τὰς πύλας αὐτοῦ ἐν ἐξομολογήσει, εἰς τὰς αὐλὰς αὐτοῦ ἐν ὕμνοις. » Πύλας αὐτοῦ, καὶ αὐλὰς αὐτοῦ, τὰς ἐκκλησίας καλεῖ. Αὗται γὰρ ἡμῶν τὴν πρὸς αὐτὸν παρέχουσιν εἴσοδον, ἐν αἷς προσήκει τὰς θείας αὐτοῦ καὶ σωτηρίους ἐργασίας διεξιέναι, καὶ τὸν χαριστήριον ὕμνον οἷόν τι δῶρον προσφέρειν. • Ἐξομολογεῖσθε αὐτῷ· αἰνεῖτε τὸ ὄνομα αὐτοῦ. Ὅτι χρηστὸς Κύριος, εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ, καὶ ἕως γενεᾶς καὶ γενεᾶς ἡ ἀλήθεια αὐτοῦ. » Πῶς γὰρ οὐ δίκαιον ὑμνεῖν τὸν ἀῤῥήτῳ φιλανθρωπίᾳ χρώμενον, καὶ ταῖς ἀγαθαῖς ὑποσχέσεσιν ἐπιτιθέντα τὸ πέρας; "Α γὰρ ἐπὶ τῆς τῶν προγόνων ὑπέσχετο γενεᾶς, ταῦτα ἐπὶ τῆς ἡμετέρας πεπλήρωκεν, καὶ ἣν ἐπηγγείλατο σωτηρίαν, ἀληθῶς έδωρήσατο, διὰ σταυροῦ καὶ θανάτου τὴν ἡμετέραν σωτηρίαν πραγματευσάμενος. Αμήν.
« Eiselthete eis tas pylas autou en exomologēsei, eis tas aulas autou en hymnois. » Pylas autou, kai aulas autou, tas ekklēsias kalei. Hautai gar hēmōn tēn pros auton parechousin eisodon, en hais prosēkei tas theias autou kai sōtērious ergasias diexienai, kai ton charistērion hymnon hoion ti dōron prospherein. • Exomologeisthe autǭ; aineite to onoma autou. Hoti chrēstos Kyrios, eis ton aiōna to eleos autou, kai heōs geneas kai geneas hē alētheia autou. » Pōs gar ou dikaion hymnein ton arrhētǭ philanthrōpią chrōmenon, kai tais agathais hyposchesesin epitithenta to peras? "A gar epi tēs tōn progonōn hypescheto geneas, tauta epi tēs hēmeteras peplērōken, kai hēn epēngeilato sōtērian, alēthōs edōrēsato, dia staurou kai thanatou tēn hēmeteran sōtērian pragmateusamenos. Amēn.
"Enter his gates with confession, his courts with hymns." By his gates and his courts he means the churches. For they give us entrance to him, and in them it is fitting to recount his divine and saving works and to offer the hymn of thanksgiving as a kind of gift. "Confess him; praise his name. For the Lord is good; his mercy is for ever, and his truth from generation to generation." For how is it not just to sing the praise of one who shows ineffable love for humankind and brings his good promises to fulfillment? What he promised in the generation of our forefathers he has fulfilled in ours, and the salvation he promised he truly gave, achieving our salvation through cross and death. Amen.
Chapter 100
100.1PG 80 80:1671
« Τῷ Δαβὶδ ψαλμός. » Ἔνια τῶν ἀντιγράφων ἔχει · · Τετράδι Σαββάτων. • Οὔτε δὲ παρὰ τῷ Ἑβραίῳ, οὔτε παρὰ τοῖς ἄλλοις ἑρμηνευταῖς, οὔτε παρὰ τοῖς Ἑβδομήκοντα ταύτην εὑρήκαμεν τὴν προσθήκην. Ὑπόθεσιν δὲ ὁ ψαλμὸς ταύτην ἔχει· Ἰωσίας ὁ βασιλεὺς ἀνέσπασεν ἅπαντας ἐκ βάθρων τοὺς τῶν εἰδώλων βωμούς· τοὺς δὲ τούτων κατηκόντισεν ἱερέας· εἰς δὲ τὴν προτέραν εὐσέβειαν ἐποδήγησε τὸν λαόν. Οὐ μόνης δὲ τῆς τῶν δογμάτων ἐφρόντισεν ὑγείας, ἀλλὰ καὶ τῶν τῆς ἀρετῆς ἐπεμελήθη κατορθωμάτων, ὀρθῶς δικάζων, γεραίρων τὸ δίκαιον, ἐπαρκῶν ἀδικουμένοις, τοὺς ἀδικοῦντας κολάζων, τῆς τῶν συνοικούντων ὠφελείας ἐπιμελούμενος. Ταῦτα πόρρωθεν ὁ μακάριος Δαβὶδ θεασάμενος, τοῦτον συνέγραψε τὸν ψαλμὸν, καὶ τὴν ἐκείνου διεξιὼν ἀρετὴν, καὶ πᾶσιν ἀνθρώποις τελειότητος προστιθεὶς χαρακτῆρα. «Ἔλεον καὶ κρίσιν ᾄσομαί σοι, Κύριε. · Ἐπειδὴ γὰρ καὶ τοὺς ἀδικουμένους ἠλέει, καὶ τῶν ἀδικούντων ὁ θαυμάσιος Ἰωσίας κατεψηφίζετο, τὴν περὶ ἐκείνων διήγησιν, εὐφημίαν ἐλέου καὶ κρίσεως προσηγόρευσε.
« Tǭ Dabid psalmos. » Enia tōn antigraphōn echei ; ; Tetradi Sabbatōn. • Oute de para tǭ Hebraiǭ, oute para tois allois hermēneutais, oute para tois Hebdomēkonta tautēn heurēkamen tēn prosthēkēn. Hypothesin de ho psalmos tautēn echei; Iōsias ho basileus anespasen hapantas ek bathrōn tous tōn eidōlōn bōmous; tous de toutōn katēkontisen hiereas; eis de tēn proteran eusebeian epodēgēse ton laon. Ou monēs de tēs tōn dogmatōn ephrontisen hygeias, alla kai tōn tēs aretēs epemelēthē katorthōmatōn, orthōs dikazōn, gerairōn to dikaion, eparkōn adikoumenois, tous adikountas kolazōn, tēs tōn synoikountōn ōpheleias epimeloumenos. Tauta porrōthen ho makarios Dabid theasamenos, touton synegrapse ton psalmon, kai tēn ekeinou diexiōn aretēn, kai pasin anthrōpois teleiotētos prostitheis charaktēra. «Eleon kai krisin ąsomai soi, Kyrie. ; Epeidē gar kai tous adikoumenous ēleei, kai tōn adikountōn ho thaumasios Iōsias katepsēphizeto, tēn peri ekeinōn diēgēsin, euphēmian eleou kai kriseōs prosēgoreuse.
"A psalm of David." Some copies have "On the fourth day of the week." But we have found this addition neither in the Hebrew, nor in the other translators, nor in the Seventy. The psalm has this subject. King Josiah tore up from their foundations all the altars of the idols, shot down their priests, and led the people back to their former piety. He cared not only for soundness of doctrine but also attended to the achievements of virtue: judging rightly, honoring justice, aiding the wronged, punishing wrongdoers, and caring for the welfare of those who lived under him. The blessed David saw this from afar and wrote this psalm, both recounting that man's virtue and setting before all people a pattern of perfection. "Of mercy and judgment I will sing to you, O Lord." Since the admirable Josiah both showed mercy to the wronged and condemned the wrongdoers, he called the account of these things a praise of mercy and judgment.
100.2PG 80 80:1671
« Ψαλῶ, καὶ συνήσω ἐν ὁδῷ ἀμώμῳ. Σύμμαχος οὕτως· Μελῳδήσω. ἐννοήσω ὁδὸν ἄμωμον" Ην διὰ τῆς τοῦ Πνεύματος χάριτος ἐθεασάμην ἄμωμον ὁδὸν, καὶ θυμήρη Θεῷ, ταύτην νῦν διὰ τῆς μελῳδίας προσθήσω. « Πότε ἥξεις πρός με;» τοσαύτην γὰρ ὁ θαυμάσιος οὗτος ἀνὴρ ἐκτήσατο καθαρότητα, ὡς μετὰ παῤῥησίας βοῆσαι πρὸς τὸν Θεὸν, • Πότε ἥξεις πρός με; ᾿Αντὶ τοῦ, πρεπῆ σοι τὰ βασίλεια κατέστησα, ποθῶ σου [ τὴν παρουσίαν ὦ, Δέσποτα· ἱμείρομαί σου] τῆς ἐπιφανείας, ἀλλὰ δὸς τὸ ποθούμενον. « Διεπορευόμην ἐν ἀκακίᾳ καρδίας μου ἐν μέσῳ τοῦ οἴκου μου.» Απλότητι συζῶν διετέλεσα· οὐκ ἐχρώμην διπλόῃ, οὐδὲ ἄλλος μὲν τοῖς ἐκτὸς ἐφαινόμην, ἐν δὲ τῇ οἰκίᾳ τἀναντία δρᾶν ἡνειχόμην, ἀλλὰ συνέβαινε τοῖς φαινομένοις τὰ κεκρυμμένα.
« Psalō, kai synēsō en hodǭ amōmǭ. Symmachos houtōs; Melǭdēsō. ennoēsō hodon amōmon" Ēn dia tēs tou Pneumatos charitos etheasamēn amōmon hodon, kai thymērē Theǭ, tautēn nyn dia tēs melǭdias prosthēsō. « Pote hēxeis pros me?» tosautēn gar ho thaumasios houtos anēr ektēsato katharotēta, hōs meta parrhēsias boēsai pros ton Theon, • Pote hēxeis pros me? ᾿Anti tou, prepē soi ta basileia katestēsa, pothō sou [ tēn parousian ō, Despota; himeiromai sou] tēs epiphaneias, alla dos to pothoumenon. « Dieporeuomēn en akakią kardias mou en mesǭ tou oikou mou.» Aplotēti syzōn dietelesa; ouk echrōmēn diploę̄, oude allos men tois ektos ephainomēn, en de tę̄ oikią tanantia dran hēneichomēn, alla synebaine tois phainomenois ta kekrymmena.
"I will sing and understand in a blameless way." Symmachus has: "I will make melody; I will consider a blameless way." "The blameless way, pleasing to God, that I beheld through the grace of the Spirit, I will now set forth in melody." "When will you come to me?" For this admirable man acquired such purity that he could cry to God with confidence, "When will you come to me?" That is: "I have made the palace fit for you; I long for your [presence, O Master; I yearn for your] appearing; grant what I long for." "I walked in the innocence of my heart in the midst of my house." "I continued living in simplicity. I did not practice duplicity; I did not appear one way to outsiders and allow myself to do the opposite at home; what was hidden matched what was seen."
100.3PG 80 80:1673
« Οὐ προσετιθέμην πρὸ ὀφθαλμῶν μου πρᾶγμα παράνομον. » Οὐ μόνον τὰς παρανόμους πράξεις ἑβδελυττόμην, ἀλλὰ καὶ τὰς περὶ τούτων ἐνθυμήσεις ἀπεσειόμην, τὸν λογισμὸν πρὸ τῶν ἄλλων ἁπάντων ῥυθμίζων καὶ διευθύνων. «Ποιοῦντας παραβάσεις· ἐμίσησα. » ᾿Απεστρεφόμην δὲ καὶ τοὺς τῶν θείων καταφρονοῦντας θεσμῶν.
« Ou prosetithemēn pro ophthalmōn mou pragma paranomon. » Ou monon tas paranomous praxeis hebdelyttomēn, alla kai tas peri toutōn enthymēseis apeseiomēn, ton logismon pro tōn allōn hapantōn rhythmizōn kai dieuthynōn. «Poiountas parabaseis; emisēsa. » ᾿Apestrephomēn de kai tous tōn theiōn kataphronountas thesmōn.
"I did not set before my eyes any lawless thing." "I not only loathed lawless deeds but also shook off thoughts of them, regulating and directing my reasoning before everything else." "I hated those who commit transgressions." "I turned away also from those who despise the divine laws."
100.4PG 80 80:1673
« Οὐκ ἐκολλήθη, μοι καρδία σκαμβή.» Συνἡθεις δέ μοι ἦσαν οἱ τιμῶντες τὸ δίκαιον· τοὺς δὲ τὰ ἐναντία προαιρουμένους, καὶ τὸν ὀρθὸν λογισμὸν οὐκ ἐθέλοντας ἔχειν, πόῤῥω τῶν ἐμῶν ἐποιούμην συλλόγων. « Ἑκκλίνοντος ἀπ᾿ ἐμοῦ σε τοῦ πονηροῦ οὐκ ἐγίνωσκον. » Εἰ δέ τις τῶν συνόντων πονηρία χρώμενος ἀποστῆναι τῆς ἐμῆς ἠθέλησε συνουσίας, οὐδὲ χωρισμὸν ὑπελάμβανον τὸν τοιοῦτον χωρισμόν. Οΰτως εὐκαταφρόνητος ἦν μοι λίαν ὁ τὴν κακίαν αἱρούμενος.
« Ouk ekollēthē, moi kardia skambē.» Synētheis de moi ēsan hoi timōntes to dikaion; tous de ta enantia proairoumenous, kai ton orthon logismon ouk ethelontas echein, porrhō tōn emōn epoioumēn syllogōn. « Hekklinontos ap᾿ emou se tou ponērou ouk eginōskon. » Ei de tis tōn synontōn ponēria chrōmenos apostēnai tēs emēs ēthelēse synousias, oude chōrismon hypelambanon ton toiouton chōrismon. Oÿtōs eukataphronētos ēn moi lian ho tēn kakian hairoumenos.
"A crooked heart did not cling to me." "Those who honored justice were my intimates; those who chose the opposite and did not want to have right reasoning I kept far from my company." "When the wicked turned away from me, I did not know it." "If any of my companions who practiced wickedness wanted to withdraw from my company, I did not even consider such a separation a separation. So very contemptible to me was the one who chose vice."
100.5PG 80 80:1673
« Τὸν καταλαλοῦντα λάθρα τοῦ πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον. » Τὰς δὲ λάθρα γινομένας κατηγορίας οὐ προσιέμην, ἀλλὰ τοὺς τοῦτο δρᾷν πειρωμένους ἐξήλαυνον. « Ὑπερηφάνῳ ὀφθαλμῷ καὶ ἀπλήστῳ καρδίᾳ, τούτῳ οὐ συνήσθιον.» Οὔτε τοὺς ἀλαζονείᾳ καὶ πλεονεξίᾳ χρωμένους ἐποιούμην συσσίτους.
« Ton katalalounta lathra tou plēsion autou, touton exediōkon. » Tas de lathra ginomenas katēgorias ou prosiemēn, alla tous touto drąn peirōmenous exēlaunon. « Hyperēphanǭ ophthalmǭ kai aplēstǭ kardią, toutǭ ou synēsthion.» Oute tous alazoneią kai pleonexią chrōmenous epoioumēn syssitous.
"The one who secretly slanders his neighbor, him I drove out." "I did not admit accusations made in secret, but drove out those who tried to make them." "With the one of proud eye and insatiable heart I would not eat." "Nor did I make those given to arrogance and greed my table companions."
100.6PG 80 80:1673
« Οἱ ὀφθαλμοί μου ἐπὶ τοὺς πιστοὺς τῆς γῆς, τοῦ συγκαθῆσθαι αὐτοὺς μετ᾿ ἐμοῦ. › Συνεδρίων δέ μοι καὶ βουλῆς ἐκοινώνουν οἱ πίστει κοσμούμενοι, καὶ περὶ πολλοῦ τὰ θεῖα ποιούμενοι. « Πορευόμενος ἐν ὁδῷ ἀμώμῳ, οὗτός μοι ἐλειτούργει. » Οὐ μόνον δὲ φίλων καὶ συμβούλων, ἀλλὰ καὶ τῶν διακόνων πολλὴν ἐποιούμην φροντίδα. Ὑπηρέταις γὰρ ἐχρώμην ἀρετῆς ἐπιμελομένοις, καὶ κακίας ἀπηλλαγμένοις.
« Hoi ophthalmoi mou epi tous pistous tēs gēs, tou synkathēsthai autous met᾿ emou. › Synedriōn de moi kai boulēs ekoinōnoun hoi pistei kosmoumenoi, kai peri pollou ta theia poioumenoi. « Poreuomenos en hodǭ amōmǭ, houtos moi eleitourgei. » Ou monon de philōn kai symboulōn, alla kai tōn diakonōn pollēn epoioumēn phrontida. Hypēretais gar echrōmēn aretēs epimelomenois, kai kakias apēllagmenois.
"My eyes are on the faithful of the land, that they may sit with me." "Those adorned with faith and who set great store by divine things shared in my councils and deliberations." "The one who walks in a blameless way, he served me." "I took great care not only over my friends and counselors but also over my attendants. For I used servants who cultivated virtue and were free of vice."
100.7PG 80 80:1673
« Οὐ κατῴκει ἐν μέσῳ τῆς οἰκίας μου ποιῶν ὑπερηφανίαν. » Οὐδένα δὲ τῶν ὑπεροψίᾳ χρωμένων σύνοικον ἔχειν ἡρούμην. « Λαλῶν ἄδικα οὐ κατεύθυνεν ἐνώπιον τῶν ὀφθαλμῶν μου. » Εἰ δέ τις συνεβούλευσεν, ἢ ἐξῄτησεν ἄδικα, διαμαρτὼν ἀπελήλυθεν· [" σπουδή γάρ μοι ἀποκλείειν τὰς ἀκοὰς τοῖς διαβάλλειν ἐθέλουσιν.]
« Ou katǭkei en mesǭ tēs oikias mou poiōn hyperēphanian. » Oudena de tōn hyperopsią chrōmenōn synoikon echein hēroumēn. « Lalōn adika ou kateuthynen enōpion tōn ophthalmōn mou. » Ei de tis synebouleusen, ē exę̄tēsen adika, diamartōn apelēlythen; [" spoudē gar moi apokleiein tas akoas tois diaballein ethelousin.]
"The one who acts proudly did not dwell in the midst of my house." "I chose to have no one given to arrogance living with me." "The one who speaks unjust things did not prosper before my eyes." "If anyone advised or demanded unjust things, he went away having failed; [for I was eager to shut my ears to those who wished to slander.]"
100.8PG 80 80:1673
«Εἰς τὰς πρωΐας ἀπέκτενον πάντας τοὺς ἁμαρτωλοὺς τῆς γῆς, τοῦ ἐξολοθρεῦσαι ἐκ πόλεως Κυρίου πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν. Τοῦτο σαφῶς παρὰ τῆς ἱστορίας ἐμάθομεν. Απαντας γὰρ τοὺς δυσσεβεῖς ἱερέας τῷ θανάτῳ παρέπεμψε, καὶ τὴν ἱερὰν ἐξεκάθηρε πόλιν. [ Πρωΐαν δὲ καλεῖ τὴν ἀρχὴν τῆς αὐτοῦ βασιλείας· ὡς ὄρθρος γὰρ αὐτὸς ἀνέτειλε μετὰ τῆς πρεπούσης καὶ φωτιζούσης δικαιοσύνης.] Ὁ δὲ βουλόμενος τὴν τοῦ ἀνδρὸς ἀρετὴν καταμαθεῖν ἀκριβέστερον, εὑρήσεται ταύτην ἔκ τε τῆς δευτέρας τῶν Παραλειπομένων, καὶ ἐκ τῆς τετάρτης τῶν Βασιλειῶν ἱστορίας. Σπουδασάτω τοίνυν ἕκαστος μιμητὴς τοῦδε τοῦ ἀνδρὸς γενέσθαι · ἵνα τῆς ἴσης αὐτῷ κοινωνήσῃ παρὰ Χριστῷ παρρησίας. ᾿Αμήν.
«Eis tas prōïas apektenon pantas tous hamartōlous tēs gēs, tou exolothreusai ek poleōs Kyriou pantas tous ergazomenous tēn anomian. Touto saphōs para tēs historias emathomen. Apantas gar tous dyssebeis hiereas tǭ thanatǭ parepempse, kai tēn hieran exekathēre polin. [ Prōïan de kalei tēn archēn tēs autou basileias; hōs orthros gar autos aneteile meta tēs prepousēs kai phōtizousēs dikaiosynēs.] Ho de boulomenos tēn tou andros aretēn katamathein akribesteron, heurēsetai tautēn ek te tēs deuteras tōn Paraleipomenōn, kai ek tēs tetartēs tōn Basileiōn historias. Spoudasatō toinyn hekastos mimētēs toude tou andros genesthai ; hina tēs isēs autǭ koinōnēsę̄ para Christǭ parrēsias. ᾿Amēn.
"In the mornings I killed all the sinners of the land, to destroy from the city of the Lord all who work lawlessness." We have learned this clearly from the history. For he put all the ungodly priests to death and cleansed the holy city. [He calls the beginning of his reign "morning," for he rose like the dawn with fitting and enlightening righteousness.] Whoever wishes to learn the man's virtue more precisely will find it in the history of the Second book of Chronicles and of the Fourth of Kingdoms. Let each one, then, strive to become an imitator of this man, so as to share with him equal freedom of speech before Christ. Amen.
Chapter 101
101.1PG 80 80:1675
« Προσευχὴ τῷ πτωχῷ· ὅταν ἀκηδιάσῃ, καὶ - ἔναντι" Κυρίου ἐκχέῃ τὴν δέησιν αὐτοῦ. » Πρόβρησιν μὲν ὁ ψαλμὸς ἔχει τῆς ἐν Βαβυλῶνι τοῦ λαοῦ τῶν Ἰουδαίων ταλαιπωρίας, καὶ τῆς ἐκεῖθεν ἐπανόδου. Προαγορεύει δὲ κατ᾿ αὐτὸν, καὶ τῶν ἐθνῶν τὴν κλῆσιν καὶ σωτηρίαν. Αρμόττει δὲ καὶ παντὶ συμφορᾷ τινι προσπαλαίοντι, καὶ τῆς θείας ῥοπῆς τυχεῖν ἱκετεύοντι. Πτωχὸν γὰρ καλεῖ, τὸν θείας ἐνδεῆ προμηθείας.
« Proseuchē tǭ ptōchǭ; hotan akēdiasę̄, kai - enanti" Kyriou ekcheę̄ tēn deēsin autou. » Probrēsin men ho psalmos echei tēs en Babylōni tou laou tōn Ioudaiōn talaipōrias, kai tēs ekeithen epanodou. Proagoreuei de kat᾿ auton, kai tōn ethnōn tēn klēsin kai sōtērian. Armottei de kai panti symphorą tini prospalaionti, kai tēs theias rhopēs tychein hiketeuonti. Ptōchon gar kalei, ton theias endeē promētheias.
"A prayer for the poor man, when he is weary and pours out his petition before the Lord." The psalm contains a prediction of the misery of the Jewish people in Babylon and of their return from there. In the same psalm it also foretells the calling and salvation of the nations. It also suits everyone who is wrestling with some misfortune and begs to obtain the divine help. For he calls "poor" the one in need of divine providence.
101.2PG 80 80:1675
« Κύριε, εἰσάκουσον τῆς προσευχῆς μου, καὶ ἡ κραυγή μου πρὸς σὲ ἐλθέτω. Δέξαι μου τὴν ἱκετηρίαν, ὦ Δέσποτα, καὶ ποτνιωμένῳ τὴν σὴν βοήθειαν ὄρεξον. Τὴν γὰρ κραυγήν, οἰμωγὴν ὁ Σύμμαχος εἴρηκεν.
« Kyrie, eisakouson tēs proseuchēs mou, kai hē kraugē mou pros se elthetō. Dexai mou tēn hiketērian, ō Despota, kai potniōmenǭ tēn sēn boētheian orexon. Tēn gar kraugēn, oimōgēn ho Symmachos eirēken.
"O Lord, hear my prayer, and let my cry come to you." "Accept my supplication, Master, and stretch out your help to one who implores you." For "cry" Symmachus said "wailing."
101.3PG 80 80:1675
« Μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπ᾿ ἐμοῦ.» Εὐμενής μοι γενοῦ, καὶ λῦσον τὴν ἀγανάκτησιν. «Ἐν (ᾗ ἂν ἡμέρᾳ θλίβωμαι, κλίνον πρός με τὸ οὖς σου· ἐν ᾗ ἂν ἡμέρᾳ ἐπικαλέσωμαί σε, ταχὺ ἐπάκουσόν μου. » Δηλοῖ καὶ ταῦτα τοῦ ψαλμοῦ τὰ ῥήματα, ὡς μελλόντων ἐστὶ πρόῤῥησις, καὶ οὐ γεγενημένων διήγησις. Ἐπειδὴ γὰρ ἐν εὐκληρίᾳ πολλῇ, καὶ περιφανείᾳ ἐτύγχανεν ὢν ὁ λαὸς ἐν τῇ τοῦ θεσπεσίου Δαβὶδ βασιλείᾳ· εἰκότως ὁ προφήτης, τῷ ἐκείνων κεχρημένος προσώπῳ, προσφέρει τὴν ἱκετείαν, καὶ τυχεῖν ἀντιβολεῖ τῆς θείας κηδεμονίας, ἡνίκα ἂν γένοιτο τούτου καιρός.
« Mē apostrepsę̄s to prosōpon sou ap᾿ emou.» Eumenēs moi genou, kai lyson tēn aganaktēsin. «En (hę̄ an hēmerą thlibōmai, klinon pros me to ous sou; en hę̄ an hēmerą epikalesōmai se, tachy epakouson mou. » Dēloi kai tauta tou psalmou ta rhēmata, hōs mellontōn esti prorrhēsis, kai ou gegenēmenōn diēgēsis. Epeidē gar en euklērią pollę̄, kai periphaneią etynchanen ōn ho laos en tę̄ tou thespesiou Dabid basileią; eikotōs ho prophētēs, tǭ ekeinōn kechrēmenos prosōpǭ, prospherei tēn hiketeian, kai tychein antibolei tēs theias kēdemonias, hēnika an genoito toutou kairos.
"Do not turn your face away from me." "Be favorable to me and put an end to your indignation." "In whatever day I am afflicted, incline your ear to me; in whatever day I call upon you, hear me quickly." These words of the psalm also show that it is a prediction of what was to come, not a narrative of what had happened. For since the people were in great prosperity and renown in the reign of the divine David, the prophet fittingly takes on their person, offers the supplication, and pleads that they may obtain the divine care whenever the time for it should come.
101.4PG 80 80:1675
« Ὅτι ἐξέλιπον ὡσεὶ καπνὸς αἱ ἡμέραι μου· καὶ τὰ ὀστᾶ μου ὡσεὶ φρύγιον συνεφρύγησαν. Ἐντεῦθεν κατὰ τὸ οἰκεῖον ἰδίωμα τὰς ἐσομένας ὡς γεγενημένας συμφορὰς διηγεῖται, καί φησι καπνῷ παραπλησίως τὸν τῆς ζωῆς ἀναλωθῆναι χρόνον, καὶ ἐξ ἀθυμίας δαλὸν ξηρὸν γεγενῆσθαι τὸ σῶμα, ὡς ὑπό τινος καταφλεχθέν πυρὸς προσβολῆς. Οὕτω γὰρ καὶ ὁ ᾿Ακύλας ἡρμήνευσεν, Καὶ τὰ ὀστᾶ μου ὡς καῦσις ἐψαθυρώθη.
« Hoti exelipon hōsei kapnos hai hēmerai mou; kai ta osta mou hōsei phrygion synephrygēsan. Enteuthen kata to oikeion idiōma tas esomenas hōs gegenēmenas symphoras diēgeitai, kai phēsi kapnǭ paraplēsiōs ton tēs zōēs analōthēnai chronon, kai ex athymias dalon xēron gegenēsthai to sōma, hōs hypo tinos kataphlechthen pyros prosbolēs. Houtō gar kai ho ᾿Akylas hērmēneusen, Kai ta osta mou hōs kausis epsathyrōthē.
"For my days have vanished like smoke, and my bones have been parched like a dry stick." From here on, in his own idiom, he narrates the future misfortunes as if they had happened, and says that the time of his life has been consumed like smoke and that from despondency his body has become a dry firebrand, as if burned by the onset of some fire. So also Aquila rendered: "And my bones crumbled like a burning."
101.5PG 80 80:1675
· Ἐπλήγην ὡσεὶ χόρτος, καὶ ἐξηράνθη ἡ καρδία μου. » ᾿Αλλὰ γὰρ καὶ χόρτῳ παραπλησίως ἀπἐσβην· καὶ τὸ πρότερον ἄνθος ἀπώλεσα. • Ὅτι ἐπελαθόμην τοῦ φαγεῖν τὸν ἄρτον μου. ᾿Απὸ φωνῆς τοῦ στεναγμοῦ μου ἐκολλήθη τὸ ὀστοῦν μου τῇ σαρκί μου. » Πάσης μὲν γὰρ τροφῆς ἀπεβαλόμην ὄρεξιν· τῆς δὲ προτέρας εὐπαθείας παντελῶς ἐγυμνώθην. Τῇ γὰρ ἐξ ἀθυμίας τηκεδόνι κατηναλώθην τὸ σῶμα. Γυμνοῖς δὲ τοῖς ὀστοῖς ἐπίκειμαι τὸ δέρμα. [῎Αρτος οὖν ἡμῶν τὴς ψυχῆς ὁ τοῦ Θεοῦ λόγος· ὥσπερ γὰρ ὁ ἄποιος ἄρτος τὸ σῶμα τρέφει, οὕτως ὁ ἐξ οὐρανοῦ λόγος τὴν οὐσίαν τῆς ψυχῆς. Καὶ τοῦτον ὁ Χριστὸς τὴν προσευχὴν παραδιδοὺς ἔλεγε τοῖς ἀποστόλοις, « Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. » Ὃς ἂν τοίνυν τοῦτον φαγεῖν ἐπιλάθηται, τουτέστιν ἐργάσασθαι· τοῦ γὰρ νοητοῦ ἄρτου βρῶσιν ἐργασία καθέστηκεν· δηλοῖ δὲ οὗ εἶπεν τοῖς ἀποστόλοις ὁ Κύριος, « Ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην, ἀλλὰ τὴν μένουσαν εἰς ζωὴν αἰώνιον· · τούτου ἡ καρδία δίκην χόρτου πληγείσα ξηραίνεται. Πῶς δὲ ὁ χόρτος πλήττεται καὶ ξηραίνεται; ὅταν ὑετὸς ἐπ᾿ αὐτὸν ἐπανήσῃ. Ὥσπερ καὶ ἡ καρδία, ὅταν ἐνδείᾳ νοσήσῃ τοῦ λόγου, τότε πλήττεται καὶ ξηραίνεται, ἄνθος ἀρετῆς βλαστῆσαι οὐκ ἰσχύουσα. ]
; Eplēgēn hōsei chortos, kai exēranthē hē kardia mou. » ᾿Alla gar kai chortǭ paraplēsiōs apesbēn; kai to proteron anthos apōlesa. • Hoti epelathomēn tou phagein ton arton mou. ᾿Apo phōnēs tou stenagmou mou ekollēthē to ostoun mou tę̄ sarki mou. » Pasēs men gar trophēs apebalomēn orexin; tēs de proteras eupatheias pantelōs egymnōthēn. Tę̄ gar ex athymias tēkedoni katēnalōthēn to sōma. Gymnois de tois ostois epikeimai to derma. [᾿Artos oun hēmōn tēs psychēs ho tou Theou logos; hōsper gar ho apoios artos to sōma trephei, houtōs ho ex ouranou logos tēn ousian tēs psychēs. Kai touton ho Christos tēn proseuchēn paradidous elege tois apostolois, « Ton arton hēmōn ton epiousion dos hēmin sēmeron. » Hos an toinyn touton phagein epilathētai, toutestin ergasasthai; tou gar noētou artou brōsin ergasia kathestēken; dēloi de hou eipen tois apostolois ho Kyrios, « Ergazesthe mē tēn brōsin tēn apollymenēn, alla tēn menousan eis zōēn aiōnion; ; toutou hē kardia dikēn chortou plēgeisa xērainetai. Pōs de ho chortos plēttetai kai xērainetai? hotan hyetos ep᾿ auton epanēsę̄. Hōsper kai hē kardia, hotan endeią nosēsę̄ tou logou, tote plēttetai kai xērainetai, anthos aretēs blastēsai ouk ischyousa. ]
"I was struck like grass, and my heart withered." "Yes, and like grass I was extinguished and lost my former bloom." "For I forgot to eat my bread. From the sound of my groaning my bone clung to my flesh." "I cast away all appetite for food, and I was utterly stripped of my former well-being. For I was consumed in body by the wasting that comes from despondency, and my skin lies on bare bones." [The bread of our soul, then, is the word of God. For as ordinary bread nourishes the body, so the word from heaven nourishes the substance of the soul. Christ spoke of this when he handed on the prayer to the apostles: "Give us today our daily bread." Whoever, then, forgets to eat this bread, that is, to work for it (for the eating of spiritual bread consists in working, as the Lord shows when he said to the apostles, "Work not for the food that perishes, but for that which endures to eternal life"), his heart is struck like grass and withers. How is grass struck and withered? When rain ceases to come upon it. So too the heart, when it falls sick from lack of the word, is then struck and withers, unable to put forth the flower of virtue.]
101.7PG 80 80:1677
« Ωμοιώθην πελεκᾶνι ἐρημικῷ, ἐγενήθην ὡσεὶ νυκτικόραξ ἐν οἰκοπέδῳ. Ἡγρύπνησα, καὶ ἐγενόμην ὡς στρουθίον μονάζον ἐπὶ δώματι. » Πολλαῖς κέχρηται παραβολαῖς, ἀξίως βουλόμενος παραστῆσαι τὰς συμφοράς· δι᾽ ἑκάστου δὲ τῶν εἰρημένων ὀρνίθων τὴν δειλίαν δηλοῖ, καὶ τοῦ κηδεμόνος τὴν ἐρημίαν. Το τε γὰρ στρουθίον ὑπ᾿ ἀγωνίας ἐξελαύνει τὸν ὕπνον, καὶ ὁ νυκτικόραξ τὰς οἰκουμένας φεύγων τῶν οἰκιῶν, ταῖς ἐρήμοις καὶ καταλελειμμέναις προστρέχει. Τὰ γὰρ οἰκόπεδα, ἐρείπια ὁ Σύμμαχος εἴρηκεν· οὕτω καὶ τὸ ἄλλο ὄρνεον ταῖς ἐρήμοις ἐνδιαιτᾶται.
« Ōmoiōthēn pelekani erēmikǭ, egenēthēn hōsei nyktikorax en oikopedǭ. Hēgrypnēsa, kai egenomēn hōs strouthion monazon epi dōmati. » Pollais kechrētai parabolais, axiōs boulomenos parastēsai tas symphoras; di᾽ hekastou de tōn eirēmenōn ornithōn tēn deilian dēloi, kai tou kēdemonos tēn erēmian. To te gar strouthion hyp᾿ agōnias exelaunei ton hypnon, kai ho nyktikorax tas oikoumenas pheugōn tōn oikiōn, tais erēmois kai kataleleimmenais prostrechei. Ta gar oikopeda, ereipia ho Symmachos eirēken; houtō kai to allo orneon tais erēmois endiaitatai.
"I have become like a pelican of the wilderness; I have become like a night raven in a ruined house. I kept watch, and became like a sparrow alone on a roof." He uses many comparisons, wishing to portray the misfortunes worthily; through each of the birds he mentions he shows the fear and the desolation of one bereaved. For the sparrow drives away sleep from anxiety, and the night raven flees inhabited houses and hurries to deserted and abandoned ones. (For "ruined houses" Symmachus said "ruins.") So too the other bird lives in deserted places.
101.9PG 80 80:1677
« Ὅλην τὴν ἡμέραν ὠνείδιζόν με οἱ ἐχθροί μου, καὶ οἱ ἐπαινοῦντές με κατ' ἐμοῦ ὤμνυον. Καταγέλαστος ἐγενόμην τοῖς δυσμενέσι· καὶ ὁ ποτὲ ζηλωτὸς, καὶ περίβλεπτος, νῦν ὅρκος γέγονα τοῖς πάλαι θαυμάζουσι· κατὰ γὰρ τῶν ἐμῶν ὀμνύουσι συμφορῶν· Μὴ πάθοιμι ἃ οἱ δεῖνες πεπόνθασιν.
« Holēn tēn hēmeran ōneidizon me hoi echthroi mou, kai hoi epainountes me kat' emou ōmnyon. Katagelastos egenomēn tois dysmenesi; kai ho pote zēlōtos, kai peribleptos, nyn horkos gegona tois palai thaumazousi; kata gar tōn emōn omnyousi symphorōn; Mē pathoimi ha hoi deines peponthasin.
"All day long my enemies reproached me, and those who praised me swore by me." "I became a laughingstock to my foes; and I who was once envied and admired have now become an oath for those who formerly admired me. For they swear by my misfortunes: 'May I not suffer what So-and-so have suffered.'"
101.10PG 80 80:1677
« Ὅτι σποδὸν ὡσεὶ ἄρτον ἔφαγον, καὶ τὸ πόμα μου μετὰ κλαυθμοῦ ἐκίρνων. ᾿Απὸ προσώπου τῆς ὀργῆς σου, καὶ τοῦ θυμοῦ σου. » Ταῦτα καὶ ὁ ο' καὶ θ' ἔφη ψαλμός. « Ψωμιεῖς ἡμᾶς ἄρτον δακρύων, καὶ ποτιεῖς ἡμᾶς ἐν δάκρυσιν ἐν μέτρῳ. » Τὴν δὲ τῆς ὀδύνης ὑπερβολὴν διὰ τούτων δηλοῖ. Εἰ γὰρ ὁ τῆς τροφῆς καιρὸς ὀδύνης ὑπῆρχε μεστὸς, σχολῇ γε ἂν ἄλλος καιρὸς ταύτης ἐλεύθερος ἦν. Τούτοις δέ φησι περικλύζομαι τοῖς κακοῖς, ἐπειδὴ, Δέσποτα, κατ᾿ ἐμοῦ κεκίνηκας τὴν ὀργὴν. «Ὅτι ἐπάρας κατέῤῥαξάς με. » Ὑψηλὸν γάρ με δείξας, καὶ περίβλεπτον ἀποφήνας, ἐξαίφνης ἀπέῤῥιψας. Τὸ γὰρ κατέῤῥαξας ἐκ μεταφορᾶς τέθεικε τῶν ἐπαιρόντων εἰς ὕψος τι, καὶ κατὰ τοῦ ἐδάφους καταῤῥηγνύντων.
« Hoti spodon hōsei arton ephagon, kai to poma mou meta klauthmou ekirnōn. ᾿Apo prosōpou tēs orgēs sou, kai tou thymou sou. » Tauta kai ho o' kai th' ephē psalmos. « Psōmieis hēmas arton dakryōn, kai potieis hēmas en dakrysin en metrǭ. » Tēn de tēs odynēs hyperbolēn dia toutōn dēloi. Ei gar ho tēs trophēs kairos odynēs hypērche mestos, scholę̄ ge an allos kairos tautēs eleutheros ēn. Toutois de phēsi periklyzomai tois kakois, epeidē, Despota, kat᾿ emou kekinēkas tēn orgēn. «Hoti eparas katerrhaxas me. » Hypsēlon gar me deixas, kai periblepton apophēnas, exaiphnēs aperrhipsas. To gar katerrhaxas ek metaphoras tetheike tōn epairontōn eis hypsos ti, kai kata tou edaphous katarrhēgnyntōn.
"For I ate ashes like bread and mixed my drink with weeping, because of your anger and your wrath." The seventy-ninth psalm also said this: "You will feed us the bread of tears and give us tears to drink in full measure." By these words he shows the excess of the pain. For if the time of eating was full of pain, hardly could any other time have been free of it. "I am flooded with these evils," he says, "since you, Master, have stirred up your anger against me." "For you lifted me up and dashed me down." "For after showing me lofty and making me admired, you suddenly cast me off." He used "dashed down" as a metaphor from those who lift something up to a height and smash it on the ground.
101.12PG 80 80:1679
« Αἱ ἡμέραι μου ὡσεὶ σκιὰ ἐκλίθησαν· κἀγὼ ὡσεὶ χόρτος ἐξηράνθην. » Παρ' αὐτὰς εἰμι, φησὶ, τὰς τοῦ βίου δυσμάς· καὶ ἔοικα σκιᾷ κλινάσῃ, καὶ ληγούσῃ λοιπόν· καὶ χόρτου δὲ μεμίμημαι τὴν ξηρότητα, τῶν θεριζόντων προσκαλουμένου τὰς χεῖρας.
« Hai hēmerai mou hōsei skia eklithēsan; kagō hōsei chortos exēranthēn. » Par' autas eimi, phēsi, tas tou biou dysmas; kai eoika skią klinasę̄, kai lēgousę̄ loipon; kai chortou de memimēmai tēn xērotēta, tōn therizontōn proskaloumenou tas cheiras.
"My days have declined like a shadow, and I have withered like grass." "I am at the very sunset of life," he says, "and I am like a shadow that has lengthened and is now fading; and I imitate the dryness of grass that calls for the hands of the reapers."
101.13PG 80 80:1679
« Σὺ δὲ, Κύριε, εἰς τὸν αἰῶνα μένεις, καὶ τὸ μνημόσυνόν σου εἰς γενεὰν καὶ γενεάν. » ᾿Αλλ' ἐγὼ μὲν καὶ τὴν φύσιν τοιαύτην ἔχω, καὶ συμφοραῖς συνεζύγην τοσαύταις · σὺ δὲ, ἀΐδιος ὢν καὶ αἰώνιος, μεταβολήν τινα τῶν παρόντων κακῶν ῥᾳδίως ἄν μοι χαρίσαιο. Τοῦτο γὰρ ἐπιφέρει ·
« Sy de, Kyrie, eis ton aiōna meneis, kai to mnēmosynon sou eis genean kai genean. » ᾿All' egō men kai tēn physin toiautēn echō, kai symphorais synezygēn tosautais ; sy de, aïdios ōn kai aiōnios, metabolēn tina tōn parontōn kakōn rhądiōs an moi charisaio. Touto gar epipherei ;
"But you, O Lord, remain for ever, and your memorial is from generation to generation." "I have such a nature, and I am yoked to so many misfortunes; but you, being everlasting and eternal, could easily grant me some change from the present evils." For he adds this:
101.14PG 80 80:1679
« Σὺ ἀναστὰς οἰκτειρήσεις τὴν Σιών· ὅτι καιρὸς τοῦ οἰκτειρῆσαι αὐτὴν, ὅτι ἥκει καιρός.» Δὸς, φησί, μεταβολὴν ἀμείνω τῇ συμφορᾷ· ὁ γὰρ καιρὸς τὸν ἔλεον ἀπαιτεῖ. Αἰνίττεται δὲ διὰ τούτων τῆς τοῖς ἑβδομήκοντα ἔτεσιν περιωρισμένης τιμωρίας τὸ τέλος. Οὕτω καὶ ὁ θαυμάσιος Δανιήλ, ἀριθμήσας τῆς αἰχμαλωσίας τὸν χρόνον, προσφέρει καὶ τὴν ἱκετηρίαν. Τούτοις συνάδει καὶ τῆς πνευματικῆς μελῳδίας τὰ ῥήματα· • Ὅτι καιρὸς τοῦ οἰκτειρῆσαι αὐτὴν, ὅτι ἥκει καιρός. "Ὅτι εὐδόκησαν οἱ δοῦλοί σου τοὺς λίθους αὐτῆς, καὶ τὸν χοῦν αὐτῆς οἰκτειρήσουσι. » Τριπόθητος γὰρ ἡμῖν Σιὼν, καὶ λίαν ἔρημος γενομένη· ἀξιέραστοι δὲ καὶ οἱ καταλελυμένοι λίθοι, καὶ τῶν ἐκ τῆς πορθήσεως γεγενημένων χωμάτων· ἡ μνήμη οἶκτον ἡμῖν ἐντίθησιν.
« Sy anastas oikteirēseis tēn Siōn; hoti kairos tou oikteirēsai autēn, hoti hēkei kairos.» Dos, phēsi, metabolēn ameinō tę̄ symphorą; ho gar kairos ton eleon apaitei. Ainittetai de dia toutōn tēs tois hebdomēkonta etesin periōrismenēs timōrias to telos. Houtō kai ho thaumasios Daniēl, arithmēsas tēs aichmalōsias ton chronon, prospherei kai tēn hiketērian. Toutois synadei kai tēs pneumatikēs melǭdias ta rhēmata; • Hoti kairos tou oikteirēsai autēn, hoti hēkei kairos. "Hoti eudokēsan hoi douloi sou tous lithous autēs, kai ton choun autēs oikteirēsousi. » Tripothētos gar hēmin Siōn, kai lian erēmos genomenē; axierastoi de kai hoi katalelymenoi lithoi, kai tōn ek tēs porthēseōs gegenēmenōn chōmatōn; hē mnēmē oikton hēmin entithēsin.
"You will arise and have compassion on Zion; for it is time to have compassion on her, for the time has come." "Grant a change for the better in our misfortune," he says, "for the time calls for mercy." By these words he hints at the end of the punishment limited to seventy years. So also the admirable Daniel, having counted the time of the captivity, offers his supplication. The words of the spiritual song agree with this: "For it is time to have compassion on her, for the time has come. For your servants have taken pleasure in her stones, and they will have compassion on her dust." "For Zion is thrice longed for by us, even though she has become utterly desolate; dear to us are even her overthrown stones, and the memory of the mounds made by the sacking moves us to pity."
101.16PG 80 80:1679
«Καὶ φοβηθήσονται τὰ ἔθνη τὸ ὄνομα Κυρίου, καὶ πάντες οἱ βασιλεῖς τῆς γῆς τὴν δόξαν σου., Ὁρῶντες γὰρ ἡμῶν τὴν ἐπάνοδον, καὶ τὴν οἰκοδομίαν τῆς πόλεως, οἱ τὰς προτέρας ἡμῶν θεασάμενοι συμφορὰς, καὶ βασιλεῖς, καὶ ἄρχοντες, καὶ ἀρχόμενοι, θαυμάσονταί σου τὴν δύναμιν, καὶ δείσαντές σε Θεὸν εἶναι μόνον πιστεύσουσιν. Τοῦτο δὲ κυρίως καὶ ἀληθῶς μετὰ τὴν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐνανθρώπησιν γέγονε. Μετὰ γὰρ τὴν Ἰουδαίων ἀνάκλησιν, ἐθαύμασαν μὲν τὸ γεγονὸς οἱ περίοικοι· τοσοῦτον δὲ ἀπέσχον τοῦ πιστεῦσαι τῷ τῶν ὅλων Θεῷ, ὅτι καὶ πρὸς αὐτοὺς κατὰ ταυτὸν ἥραντο πόλεμον. Ἐνταῦθα δὲ ὁ λόγος καὶ τῶν ἐθνῶν ἁπάντων, καὶ τῶν βασιλέων μεταβολὴν προθεσπίζει. Ὧν τὰ μὲν ὁρῶμεν γεγενημένα, τὰ δὲ ἐλπίζομεν ἔσεσθαι. Φησὶ γὰρ ὁ θεῖος ᾿Απόστολος· « Οὕπω γὰρ ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα. » ᾿Αλλ' ὅμως ἐδίδαξεν, ὅτι αὐτῷ κάμψει πᾶν γόνυ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων,
«Kai phobēthēsontai ta ethnē to onoma Kyriou, kai pantes hoi basileis tēs gēs tēn doxan sou., Horōntes gar hēmōn tēn epanodon, kai tēn oikodomian tēs poleōs, hoi tas proteras hēmōn theasamenoi symphoras, kai basileis, kai archontes, kai archomenoi, thaumasontai sou tēn dynamin, kai deisantes se Theon einai monon pisteusousin. Touto de kyriōs kai alēthōs meta tēn tou Theou kai Sōtēros hēmōn enanthrōpēsin gegone. Meta gar tēn Ioudaiōn anaklēsin, ethaumasan men to gegonos hoi perioikoi; tosouton de apeschon tou pisteusai tǭ tōn holōn Theǭ, hoti kai pros autous kata tauton hēranto polemon. Entautha de ho logos kai tōn ethnōn hapantōn, kai tōn basileōn metabolēn prothespizei. Hōn ta men horōmen gegenēmena, ta de elpizomen esesthai. Phēsi gar ho theios ᾿Apostolos; « Houpō gar horōmen autǭ ta panta hypotetagmena. » ᾿All' homōs edidaxen, hoti autǭ kampsei pan gony epouraniōn, kai epigeiōn, kai katachthoniōn,
"And the nations will fear the name of the Lord, and all the kings of the earth your glory." "Seeing our return and the rebuilding of the city, those who had seen our former misfortunes, kings, rulers, and subjects, will marvel at your power and, fearing, will believe that you alone are God." This came about properly and truly after the incarnation of our God and Savior. For after the recall of the Jews, the neighbors marveled at what had happened; but they were so far from believing in the God of all that they waged war on them all at once. Here, however, the text foretells a change of all the nations and of the kings. Some of this we see has happened; the rest we hope will be. For the divine Apostle says, "For we do not yet see all things subjected to him." Yet he taught that to him every knee shall bow, of things in heaven and on earth and under the earth, …
101.17PG 80 80:1681
« Ὅτι οἰκοδομήσει Κύριος τὴν Σιών, καὶ ὀφθήσεται ἐν τῇ δόξῃ αὐτοῦ. · Ἐπειδὴ γὰρ οἱ τὰς θείας ἀγνοοῦντες οἰκονομίας, ἀσθένειαν ὑπελάμβανον τοῦ Θεοῦ τὴν Ἰουδαίων δουλείαν, καὶ τῆς Ἱερουσαλήμ τὴν ἐρημίαν, εἰκότως δόξαν ἐκάλεσε τοῦ Θεοῦ, τὴν τῆς πόλεως νεουργίαν· ἀντὶ τοῦ, Πάλιν τῆς Σιὼν οἰκοδομηθείσης, ἐν τῇ προτέρᾳ δόξῃ πάντες ὄψονται τὸν τῶν ὅλων Θεόν.
« Hoti oikodomēsei Kyrios tēn Siōn, kai ophthēsetai en tę̄ doxę̄ autou. ; Epeidē gar hoi tas theias agnoountes oikonomias, astheneian hypelambanon tou Theou tēn Ioudaiōn douleian, kai tēs Hierousalēm tēn erēmian, eikotōs doxan ekalese tou Theou, tēn tēs poleōs neourgian; anti tou, Palin tēs Siōn oikodomētheisēs, en tę̄ proterą doxę̄ pantes opsontai ton tōn holōn Theon.
"For the Lord will build up Zion and will appear in his glory." Since those ignorant of the divine dispensations took the slavery of the Jews and the desolation of Jerusalem for weakness on God's part, he fittingly called the renewal of the city the glory of God; that is, "When Zion is built again, all will see the God of all in his former glory."
101.18PG 80 80:1681
« Ἐπέβλεψεν ἐπὶ τὴν προσευχὴν τῶν ταπεινῶν , καὶ οὐκ ἐξουδένωσε τὴν δέησιν αὐτῶν. » Οὐ κατεφρόνησε γὰρ, ὡς αἰχμαλώτων καὶ δούλων· ἀλλ᾿ ἐδέξατο τὴν ἱκετείαν, καὶ δέδωκε τὴν ἐλευθερίαν.
« Epeblepsen epi tēn proseuchēn tōn tapeinōn , kai ouk exoudenōse tēn deēsin autōn. » Ou katephronēse gar, hōs aichmalōtōn kai doulōn; all᾿ edexato tēn hiketeian, kai dedōke tēn eleutherian.
"He looked upon the prayer of the lowly and did not despise their petition." For he did not scorn them as captives and slaves, but accepted their supplication and gave them freedom.
101.19PG 80 80:1681
« Γραφήτω αὕτη εἰς γενεὰν ἑτέραν, καὶ λαὸς ὁ κτιζόμενος αἰνέσει τὸν Κύριον. » Ταύτην δὲ τὴν εὐεργεσίαν ἀνάγραπτον εἰς ἀεὶ ποιήσομεν· ὥστε καὶ τοὺς ἐσομένους· τὴν σὴν φιλανθρωπίαν μαθεῖν. Λαὸν δὲ κτιζόμενον τὸν ἐξ ἐθνῶν συλλεγέντα καλεῖ, περὶ οὗ καὶ ὁ μακάριος λέγει Παῦλος· « Εἴ τις ἐν Χριστῷ καινή κτίσις. » Καὶ αὐτὸς δὲ ὁ θεσπέσιος Δαβὶδ ἐν τῷ κ' καὶ α' ἔφη ψαλμῷ· · ᾿Αναγγελήσεται τῷ Κυρίῳ γενεὰ ἡ ἐρχομένη, καὶ ἀναγγελοῦσι τὴν δικαιοσύνην αὐτοῦ λαῷ τῷ τεχθησομένῳ, ὃν ἐποίησεν ὁ Κύριος. » Οὗτος ὁ λαὸς καὶ τὰ παλαιὰ καὶ τὰ νέα παιδευόμενος τὸν προσήκοντα ὕμνον ἀναπέμπει τῷ Σωτῆρι Θεῷ.
« Graphētō hautē eis genean heteran, kai laos ho ktizomenos ainesei ton Kyrion. » Tautēn de tēn euergesian anagrapton eis aei poiēsomen; hōste kai tous esomenous; tēn sēn philanthrōpian mathein. Laon de ktizomenon ton ex ethnōn syllegenta kalei, peri hou kai ho makarios legei Paulos; « Ei tis en Christǭ kainē ktisis. » Kai autos de ho thespesios Dabid en tǭ k' kai a' ephē psalmǭ; ; ᾿Anangelēsetai tǭ Kyriǭ genea hē erchomenē, kai anangelousi tēn dikaiosynēn autou laǭ tǭ techthēsomenǭ, hon epoiēsen ho Kyrios. » Houtos ho laos kai ta palaia kai ta nea paideuomenos ton prosēkonta hymnon anapempei tǭ Sōtēri Theǭ.
"Let this be written for another generation, and a people that is being created will praise the Lord." "We will make this benefit a written record for ever, so that those to come may also learn your love for humankind." By "a people that is being created" he means the people gathered from the nations, of whom the blessed Paul also says, "If anyone is in Christ, he is a new creation." And the inspired David himself said in the twenty-first psalm: "The generation to come will be announced to the Lord, and they will announce his righteousness to a people that will be born, whom the Lord has made." This people, taught both the old and the new, sends up the fitting hymn to God the Savior.
101.20PG 80 80:1681
Ὅτι ἐξέκυψεν ἐξ ὕψους ἁγίου αὐτοῦ Κύριος, ἐξ οὐρανοῦ ἐπὶ τὴν γῆν ἐπέβλεψε. Τοῦ ἀκοῦσαι τοῦ στεναγμοῦ τῶν πεπεδημένων, τοῦ λῦσαι τοὺς υἱοὺς τῶν τεθανατωμένων. Τοῦ ἀναγγεῖλαι ἐν Σιὼν τὸ ὄνομα Κυρίου, καὶ τὴν αἴνεσιν αὐτοῦ ἐν Ἱερουσαλήμ. » Πάντα γὰρ ἐφορῶν καὶ πρυτανεύων ὁ τῶν ὅλων Θεὸς τῶν ἐφορωμένων ἐπήκουσε, καὶ τὴν τῆς ἐλευθερίας ἐξενήνοχε ψῆφον, ὥστε τοὺς πεπεδημένους ἀντὶ τῶν ἀνῃρημένων ἐπανελθεῖν, καὶ τὴν πόλιν τὴν πατρώαν οἰκοδομῆσαι, καὶ συνήθως ἐν ἐκείνῃ τὴν κατὰ τὸν νόμον λατρείαν προσενεγκεῖν τῷ Θεῷ.
Hoti exekypsen ex hypsous hagiou autou Kyrios, ex ouranou epi tēn gēn epeblepse. Tou akousai tou stenagmou tōn pepedēmenōn, tou lysai tous huious tōn tethanatōmenōn. Tou anangeilai en Siōn to onoma Kyriou, kai tēn ainesin autou en Hierousalēm. » Panta gar ephorōn kai prytaneuōn ho tōn holōn Theos tōn ephorōmenōn epēkouse, kai tēn tēs eleutherias exenēnoche psēphon, hōste tous pepedēmenous anti tōn anę̄rēmenōn epanelthein, kai tēn polin tēn patrōan oikodomēsai, kai synēthōs en ekeinę̄ tēn kata ton nomon latreian prosenenkein tǭ Theǭ.
"For the Lord looked down from his holy height; from heaven he looked upon the earth, to hear the groaning of the prisoners, to set free the sons of those put to death, to announce the name of the Lord in Zion and his praise in Jerusalem." For the God of all, who oversees and governs all things, heard those he was watching over and issued the decree of freedom, so that the prisoners might return in place of those who had been slain, rebuild their ancestral city, and, as was their custom, offer the worship prescribed by the law to God in it.
101.23PG 80 80:1681
« Ἐν τῷ ἐπισυναχθῆναι λαοὺς ἐπὶ τὸ αὐτὸ καὶ βασιλεῖς, τοῦ δουλεύειν τῷ Κυρίῳ. ᾿Απεκρίθη αὐτῷ ἐν ὁδῷ ἰσχύος αὐτοῦ, τὴν ὀλιγότητα τῶν ἡμερῶν μου ἀνάγγειλόν μοι· μὴ ἀναγάγῃς με ἐν ἡμίσει ἡμερῶν μου. » Ὅταν, φησὶ, τῆς ἐπανόδου τύχωμεν, ἀθροίσονται λαοὶ καὶ βασιλεῖς, τὴν σὴν θαυμάζοντες δύναμιν. Τηνικαῦτα τοίνυν τοσαύτην ἕξομεν εὐφροσύνην, ὡς καὶ δεηθῆναί σου τῆς ἀγαθότητος, προσθήκην ἡμῖν ἐτῶν χαρίσασθαι, καὶ μὴ μεσοῦντος ἡμῶν τοῦ χρόνου τῷ θανάτῳ παραδοῦναι· ὁδὸν δὲ ἰσχύος καλεῖ τὴν διὰ τὴν ἰσχὺν τοῦ Θεοῦ παρασχεθεῖσαν ἐπάνοδον. « Ἐν γενεᾷ γενεῶν τὰ ἔτη σου. » Σὺ γὰρ ἀπέραντον ἔχεις τὸ εἶναι, καὶ ῥᾳδιόν σοι καὶ τοὺς ἄλλους μακροβίους ἐργάσασθαι.
« En tǭ episynachthēnai laous epi to auto kai basileis, tou douleuein tǭ Kyriǭ. ᾿Apekrithē autǭ en hodǭ ischyos autou, tēn oligotēta tōn hēmerōn mou anangeilon moi; mē anagagę̄s me en hēmisei hēmerōn mou. » Hotan, phēsi, tēs epanodou tychōmen, athroisontai laoi kai basileis, tēn sēn thaumazontes dynamin. Tēnikauta toinyn tosautēn hexomen euphrosynēn, hōs kai deēthēnai sou tēs agathotētos, prosthēkēn hēmin etōn charisasthai, kai mē mesountos hēmōn tou chronou tǭ thanatǭ paradounai; hodon de ischyos kalei tēn dia tēn ischyn tou Theou paraschetheisan epanodon. « En geneą geneōn ta etē sou. » Sy gar aperanton echeis to einai, kai rhądion soi kai tous allous makrobious ergasasthai.
"When the peoples gather together, and kings, to serve the Lord. He answered him in the way of his strength: Declare to me the fewness of my days; do not take me away in the half of my days." "When we obtain the return," he says, "peoples and kings will assemble, marveling at your power. At that time, then, we will have such gladness that we will beg your goodness to grant us an addition of years and not to hand us over to death in the middle of our time." He calls "the way of strength" the return granted through the strength of God. "Your years are in the generation of generations." "For you have being without end, and it is easy for you to make others long-lived too."
101.26PG 80 80:1683
« Κατ᾿ ἀρχὰς σὺ, Κύριε, τὴν γῆν ἐθεμέλίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί. Αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις. » Τι γὰρ ἀδύνατον τῷ τῶν ὅλων Δημιουργῷ; τῇ γῇ τὸ εἶναι σὺ δέδωκας, τοὺς οὐρανοὺς μὴ ὄντας ἐποίησας, καὶ τούτων μεταβολὴν δεχομένων, σὺ τὸ ἄτρεπτον ἔχεις. Ἀπὸ δὲ τῶν περιεκτικῶν στοιχείων, καὶ τῶν ἄλλων αὐτὸν ἁπάντων ἔδειξε ποιητήν. « Καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται, καὶ ὡσεὶ περιβόλαιον ἐλίξεις αὐτοὺς καὶ ἀλλαγήσονται. » Ὁ δὲ Σύμμαχος οὕτως· Καὶ πάντες ὡσεὶ ἱμάτιον παλαιωθήσονται, καὶ ὡσεὶ περιβόλαιον ἀλλάξεις αὐτοὺς, καὶ ἀλλαγήσονται. "Απαντα γὰρ τὰ ὁρώμενα καταγηράσει, καὶ ἱματίων μιμήσεται παλαιότητα· σὺ δὲ αὐτὰ ἀλλάξεις, καὶ νεουργήσεις, καὶ ἄφθαρτα ποιήσεις ἀντὶ φθαρτῶν. Τοῦτο καὶ ὁ θεσπέσιος Απόστολος ἔφη· «Ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς. εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ.»
« Kat᾿ archas sy, Kyrie, tēn gēn ethemeliōsas, kai erga tōn cheirōn sou eisin hoi ouranoi. Autoi apolountai, sy de diameneis. » Ti gar adynaton tǭ tōn holōn Dēmiourgǭ? tę̄ gę̄ to einai sy dedōkas, tous ouranous mē ontas epoiēsas, kai toutōn metabolēn dechomenōn, sy to atrepton echeis. Apo de tōn periektikōn stoicheiōn, kai tōn allōn auton hapantōn edeixe poiētēn. « Kai pantes hōs himation palaiōthēsontai, kai hōsei peribolaion elixeis autous kai allagēsontai. » Ho de Symmachos houtōs; Kai pantes hōsei himation palaiōthēsontai, kai hōsei peribolaion allaxeis autous, kai allagēsontai. "Apanta gar ta horōmena katagērasei, kai himatiōn mimēsetai palaiotēta; sy de auta allaxeis, kai neourgēseis, kai aphtharta poiēseis anti phthartōn. Touto kai ho thespesios Apostolos ephē; «Hoti kai autē hē ktisis eleutherōthēsetai apo tēs douleias tēs phthoras. eis tēn eleutherian tēs doxēs tōn teknōn tou Theou.»
"In the beginning, O Lord, you laid the foundation of the earth, and the heavens are the works of your hands. They will perish, but you remain." For what is impossible for the Creator of all? "You gave the earth its being, you made the heavens when they did not exist; and while they undergo change, you have immutability." From the elements that contain all things he showed him to be the maker of all the others as well. "And they will all grow old like a garment, and like a cloak you will roll them up, and they will be changed." Symmachus has: "And they will all grow old like a garment, and like a cloak you will change them, and they will be changed." For all visible things will grow old and resemble the oldness of garments; but you will change them, renew them, and make them incorruptible instead of corruptible. The inspired Apostle also said this: "For the creation itself will be set free from the bondage of corruption into the freedom of the glory of the children of God."
101.28PG 80 80:1683
« Σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν. » Τὴν μὲν οὖν κτίσιν μεταῤῥυθμίζεις ὡς ἐθέλεις, ὦ Δέσποτα· σὺ δὲ ἄτρεπτον ἔχεις τὴν φύσιν, καὶ ἀλλοιώσεως κρείττονα. Ταῦτα μέντοι ὁ θεῖος ᾿Απόστολος τῇ τοῦ Υἱοῦ περιτέθεικεν ἰδιότητι, ἐν τῇ πρὸς Ἑβραίους Ἐπιστολῇ. Αλλ' ὅμως ἐν τῷ Υἱῷ θεωροῦμεν τὸν Πατέρα. "Α γὰρ ἂν ἐκεῖνος ποιεῖ, ταῦτα καὶ ὁ Υἱὸς ὡσαύτως ποιεῖ· καὶ τὸ ταυτὸν τῆς φύσεως ἐν ἑκατέρῳ γνωρίζεται· μίαν γὰρ ἴσμεν τὴν τῆς Τριάδος ἐνέργειαν.
« Sy de ho autos ei, kai ta etē sou ouk ekleipsousin. » Tēn men oun ktisin metarrhythmizeis hōs etheleis, ō Despota; sy de atrepton echeis tēn physin, kai alloiōseōs kreittona. Tauta mentoi ho theios ᾿Apostolos tę̄ tou Huiou peritetheiken idiotēti, en tę̄ pros Hebraious Epistolę̄. All' homōs en tǭ Huiǭ theōroumen ton Patera. "A gar an ekeinos poiei, tauta kai ho Huios hōsautōs poiei; kai to tauton tēs physeōs en hekaterǭ gnōrizetai; mian gar ismen tēn tēs Triados energeian.
"But you are the same, and your years will not fail." "You reshape creation as you will, Master; but you have an unchangeable nature, beyond alteration." The divine Apostle, in the Letter to the Hebrews, applied these words to what is proper to the Son. Yet in the Son we behold the Father. For whatever the one does, the Son likewise does the same; and the sameness of nature is recognized in each, for we know that the operation of the Trinity is one.
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« Οἱ υἱοὶ τῶν δούλων σου κατασκηνώσουσι, καὶ τὸ σπέρμα αὐτῶν εἰς τὸν αἰῶνα κατευθυνθήσεται. » Ὁ δὲ Σύμμαχος διαμενεῖ τέθεικε. Σημαίνει δὲ ὡς οἱ μὲν τῆς δουλείας ἀπαλλαγέντες τὴν Ἱερουσαλήμ οἰκήσουσι, τὸ δὲ ἐξ αὐτῶν σπέρμα εἰς τὸν αἰῶνα διαμενεῖ. Περὶ τούτου δὲ τοῦ σπέρματος ὁ θεῖος ᾿Απόστολος ἔφη· « ῎Αχρις οὗ ἔλθῃ τὸ σπέρμα ὁ ἐπήγγελται. » Καὶ, « Τῷ Ἀβραὰμ ἐῤῥήθησαν αἱ ἐπαγγελίαι, καὶ τῷ σπέρματι αὐτοῦ. Οὐ λέγει Καὶ τοῖς σπέρμασιν ὡς ἐπὶ πολλῶν, ἀλλ᾿ ὡς ἐφ᾽ ἑνὸς, Καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστός· » Τοῦτο τὸ σπέρμα εἰς τὸν αἰῶνα διαμενεῖ. Ἑνωθὲν γὰρ τῷ θεῷ Λόγῳ ἀνώλεθρον ἔχει τὸ εἶναι, καὶ δωρεῖται ζωὴν τοῖς πιστεύουσι, κατὰ τὴν αὐτοῦ Κυρίου φωνήν· • Ὁ τρώγων μου τὴν σάρκα, καὶ πίνων μου τὸ αἷμα, ζήσεται εἰς τὸν αἰῶνα.
« Hoi huioi tōn doulōn sou kataskēnōsousi, kai to sperma autōn eis ton aiōna kateuthynthēsetai. » Ho de Symmachos diamenei tetheike. Sēmainei de hōs hoi men tēs douleias apallagentes tēn Hierousalēm oikēsousi, to de ex autōn sperma eis ton aiōna diamenei. Peri toutou de tou spermatos ho theios ᾿Apostolos ephē; « ᾿Achris hou elthę̄ to sperma ho epēngeltai. » Kai, « Tǭ Abraam errhēthēsan hai epangeliai, kai tǭ spermati autou. Ou legei Kai tois spermasin hōs epi pollōn, all᾿ hōs eph᾽ henos, Kai tǭ spermati sou, hos esti Christos; » Touto to sperma eis ton aiōna diamenei. Henōthen gar tǭ theǭ Logǭ anōlethron echei to einai, kai dōreitai zōēn tois pisteuousi, kata tēn autou Kyriou phōnēn; • Ho trōgōn mou tēn sarka, kai pinōn mou to haima, zēsetai eis ton aiōna.
"The sons of your servants will dwell, and their seed will be directed for ever." Symmachus put "will remain." It signifies that those freed from slavery will inhabit Jerusalem, and their seed will remain for ever. Of this seed the divine Apostle said: "Until the seed should come to whom the promise was made"; and, "The promises were spoken to Abraham and to his seed. It does not say 'and to seeds,' as of many, but as of one, 'and to your seed,' which is Christ." This seed will remain for ever. For united to God the Word it has indestructible being, and it gives life to those who believe, according to the Lord's own saying: "He who eats my flesh and drinks my blood will live for ever."
Chapter 102
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« Ψαλμὸς τῷ Δαβίδ. » Δοκεῖ μὲν ὁ ψαλμὸς οὗτος ἀκόλουθος εἶναι τῷ προτεταγμένῳ, καὶ κατ' αὐτὴν τὴν ὑπόθεσιν. Ἐν ἐκείνῳ μὲν γὰρ, οἱ τὰς ἐν Βαβυλῶνι συμφορὰς ὀλοφυρόμενοι, τὸν Θεὸν ἱκέτευον τῆς ἐπανόδου τυχεῖν· ἐνταῦθα δὲ τετυχηκότες ὧν ᾖτησαν ὑμνοῦσι τὸν εὐεργέτην. Ἐγὼ δὲ οἶμαι πᾶσιν ἀνθρώποις ἀρμόττειν τὴν ὑμνῳδίαν καὶ πικροτέρας ἀπαλλαγεῖσι δουλείας, καὶ μείζονος ἀξιωθεῖσιν ἐλευθερίας. Δηλώσει δὲ καὶ τῶν ῥητῶν ἡ διάνοια, ὡς αὐτὴ μᾶλλον ἡ ὑπόθεσις ἐκείνης ἀληθεστέρα · «Εὐλόγει, ἡ ψυχή μου, τὸν Κύριον, καὶ πάντα τὰ ἐντὸς μου τὸ ὄνομα τὸ ἅγιον αὐτοῦ. » Οἱ εὐγνωμόνως περὶ τὰς θείας χάριτας διακείμενοι εἰς ὑμνῳδίαν σφᾶς αὐτοὺς διεγείρουσι, τὸν εὐεργέτην οἷς δυνατὸν ἀμειβόμενοι. Δυνατὸν δὲ ὑμνεῖν ἀεὶ, καὶ τῶν εὐεργεσιῶν ἕναυλον περιφέρειν τὴν μνήμην. Οὗτοι καὶ πάντα τὰ ἐντὸς καθιεροῦσι, καὶ πάντα λογισμὸν εἰς τὸν θεῖον ὕμνον ἀνακινοῦσιν. Ἐντὸς γὰρ ἐκάλεσε τοὺς λογισμοὺς, καὶ τὰς ἐνθυμήσεις, καὶ πάντα τῆς ψυχῆς τὰ κινήματα.
« Psalmos tǭ Dabid. » Dokei men ho psalmos houtos akolouthos einai tǭ protetagmenǭ, kai kat' autēn tēn hypothesin. En ekeinǭ men gar, hoi tas en Babylōni symphoras olophyromenoi, ton Theon hiketeuon tēs epanodou tychein; entautha de tetychēkotes hōn ę̄tēsan hymnousi ton euergetēn. Egō de oimai pasin anthrōpois armottein tēn hymnǭdian kai pikroteras apallageisi douleias, kai meizonos axiōtheisin eleutherias. Dēlōsei de kai tōn rhētōn hē dianoia, hōs autē mallon hē hypothesis ekeinēs alēthestera ; «Eulogei, hē psychē mou, ton Kyrion, kai panta ta entos mou to onoma to hagion autou. » Hoi eugnōmonōs peri tas theias charitas diakeimenoi eis hymnǭdian sphas autous diegeirousi, ton euergetēn hois dynaton ameibomenoi. Dynaton de hymnein aei, kai tōn euergesiōn henaulon peripherein tēn mnēmēn. Houtoi kai panta ta entos kathierousi, kai panta logismon eis ton theion hymnon anakinousin. Entos gar ekalese tous logismous, kai tas enthymēseis, kai panta tēs psychēs ta kinēmata.
"A psalm of David." This psalm seems to follow on the one before it and to have the same subject. For in that one those lamenting the misfortunes in Babylon implored God to obtain the return; here, having obtained what they asked, they hymn their benefactor. But I think the hymn fits all human beings, freed from a more bitter slavery and granted a greater freedom. The sense of the words will also show that this subject is truer than that one. "Bless the Lord, O my soul, and all that is within me, his holy name." Those who are grateful for the divine graces rouse themselves to hymn-singing, repaying their benefactor as they are able. And it is possible to sing his praise always and to carry about the memory of his benefits ringing in one's ears. These consecrate all that is within, and stir up every thought to the divine hymn. For by "what is within" he means thoughts, reflections, and all the movements of the soul.
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« Εὐλόγει, ἡ ψυχή μου, τὸν Κύριον, καὶ μὴ ἐπιλανθάνου πάσας τὰς ἀνταποδόσεις αὐτοῦ. Πάλιν ἑαυτὴν ἡ ψυχὴ διεγείρειν διδάσκεται, καὶ τῆς λήθης ἐξελαύνειν τὸ νέφος, καὶ τῶν εὐεργεσιών ἀνανεοῦσθαι τὴν μνήμην. Τὰς μέντοι ἀνταποδόσεις, εὐεργεσίας ὁ Σύμμαχος εἴρηκεν. Εἶτα ταύτας κατὰ μέρος διέξεισι.
« Eulogei, hē psychē mou, ton Kyrion, kai mē epilanthanou pasas tas antapodoseis autou. Palin heautēn hē psychē diegeirein didasketai, kai tēs lēthēs exelaunein to nephos, kai tōn euergesiōn ananeousthai tēn mnēmēn. Tas mentoi antapodoseis, euergesias ho Symmachos eirēken. Eita tautas kata meros diexeisi.
"Bless the Lord, O my soul, and do not forget all his rewards." Again the soul is taught to rouse itself, drive away the cloud of forgetfulness, and renew the memory of his benefits. For "rewards" Symmachus said "benefits." Then he recounts them one by one.
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« Τὸν εὐῖλατεύοντα πάσας τὰς ἀνομίας σου, τὸν ἰώμενον πάσας τὰς νόσους σου. » Οὗτος γάρ σοι δεδώρηται τῶν ἁμαρτημάτων τὴν ἄφεσιν • οὗτός σοι κεχάρισται τῶν παθημάτων τὴν ἴασιν. Τούτων ὁ παρειμένος ἀπήλαυσεν. Ἤκουσε γάρ κατὰ ταυτὸν, « ᾿Αφέωνται αἱ ἁμαρτίαι σου· · καὶ, « ᾿Αρον τὸν κράββατόν σου, καὶ ὕπαγε εἰς τὸν οἶκόν σου.» Οὕτως ἡ ἁμαρτωλὸς γυνὴ τετύχηκε τῆς ἀφέσεως· οὕτως ὁ λῃστὴς, οὕτως οἱ τελῶναι, οὕτως ἅπαντες οἱ πιστεύσαντες.
« Ton euilateuonta pasas tas anomias sou, ton iōmenon pasas tas nosous sou. » Houtos gar soi dedōrētai tōn hamartēmatōn tēn aphesin • houtos soi kecharistai tōn pathēmatōn tēn iasin. Toutōn ho pareimenos apēlausen. Ēkouse gar kata tauton, « ᾿Apheōntai hai hamartiai sou; ; kai, « ᾿Aron ton krabbaton sou, kai hypage eis ton oikon sou.» Houtōs hē hamartōlos gynē tetychēke tēs apheseōs; houtōs ho lę̄stēs, houtōs hoi telōnai, houtōs hapantes hoi pisteusantes.
"Who is gracious to all your iniquities, who heals all your diseases." "For he has granted you forgiveness of sins; he has given you healing of sufferings." The paralytic enjoyed these. For he heard at one and the same time, "Your sins are forgiven," and "Take up your bed and go to your house." So the sinful woman obtained forgiveness; so the thief; so the tax collectors; so all who believed.
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« Τὸν λυτρούμενον ἐκ φθορᾶς τὴν ζωήν σου.» Τοὺς μὲν ἀπαχθέντας ἐν Βαβυλῶνι δορυαλώτους δουλείας μὲν ἠλευθέρωσε, τῆς δὲ φθαρτῆς οὐκ ἀπήλλαξε βιοτῆς. Ἡμῖν δὲ κεχάρισται τῆς ἀναστάσεως τὰς ἐλπίδας, καὶ τὸν ἀῤῥαβῶνα τοῦ πνεύματος ἔδωκεν, καὶ τὸν τῆς ἀφθαρσίας ἡμᾶς ἐνέδυσε χιτῶνα. « Τον στεφανοῦντά σε ἐν ἐλέει καὶ οἰκτιρμοῖς. - Χάριτί ἐστε σεσωσμένοι, ᾗ φησιν ὁ θεῖος ᾿Απόστολος, καὶ τοῦτο οὐκ ἐξ ὑμῶν· Θεοῦ τὸ δῶρον, ἵνα μή τις καυχήσηται. » Καὶ πάλιν, « Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ. ᾿Αλλὰ διὰ τοῦτο ἠλεήθην, ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται Χριστὸς Ἰησοῦς τὴν πᾶσαν αὐτοῦ μακροθυμίαν, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπ' αὐτῷ εἰς ζωὴν αἰώνιον. Χάριτος τοίνυν καὶ φιλανθρωπίας ὁ στέφανος. Οὕτω καὶ ὁ θεσπέσιος Ησαΐας ἐκ προσώπου τῆς νύμφης βοᾷ · « ᾿Αγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ· ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης ἐνέδυσε με. ὡς νυμφίῳ περιέβαλέ μοι μίτραν, καὶ ὡς νύμφην κατεκόσμησέ με κόσμῳ. » Καὶ μετ᾿ ὀλίγα, « Καὶ ἔσῃ στέφανος κάλλους ἐν χειρὶ Κυρίου, καὶ διάδημα βασιλείας ἐν χειρὶ Θεοῦ σου. » Ταῦτα δὲ ἅπαντα ἕδνα τοῦ νυμφίου καὶ δῶρα. Πίστιν γὰρ ἡ νύμφη προσενήνοχε μόνην.
« Ton lytroumenon ek phthoras tēn zōēn sou.» Tous men apachthentas en Babylōni doryalōtous douleias men ēleutherōse, tēs de phthartēs ouk apēllaxe biotēs. Hēmin de kecharistai tēs anastaseōs tas elpidas, kai ton arrhabōna tou pneumatos edōken, kai ton tēs aphtharsias hēmas enedyse chitōna. « Ton stephanounta se en eleei kai oiktirmois. - Chariti este sesōsmenoi, hę̄ phēsin ho theios ᾿Apostolos, kai touto ouk ex hymōn; Theou to dōron, hina mē tis kauchēsētai. » Kai palin, « Christos Iēsous ēlthen eis ton kosmon hamartōlous sōsai, hōn prōtos eimi egō. ᾿Alla dia touto ēleēthēn, hina en emoi prōtǭ endeixētai Christos Iēsous tēn pasan autou makrothymian, pros hypotypōsin tōn mellontōn pisteuein ep' autǭ eis zōēn aiōnion. Charitos toinyn kai philanthrōpias ho stephanos. Houtō kai ho thespesios Ēsaïas ek prosōpou tēs nymphēs boą ; « ᾿Agalliasthō hē psychē mou epi tǭ Kyriǭ; enedyse gar me himation sōtēriou, kai chitōna euphrosynēs enedyse me. hōs nymphiǭ periebale moi mitran, kai hōs nymphēn katekosmēse me kosmǭ. » Kai met᾿ oliga, « Kai esę̄ stephanos kallous en cheiri Kyriou, kai diadēma basileias en cheiri Theou sou. » Tauta de hapanta hedna tou nymphiou kai dōra. Pistin gar hē nymphē prosenēnoche monēn.
"Who redeems your life from corruption." Those carried away captive to Babylon he freed from slavery, but he did not release them from corruptible life. To us, however, he has granted the hopes of the resurrection, given the pledge of the Spirit, and clothed us in the tunic of incorruption. "Who crowns you with mercy and compassion." "By grace you have been saved," says the divine Apostle, "and this not of yourselves; it is the gift of God, so that no one may boast." And again: "Christ Jesus came into the world to save sinners, of whom I am the foremost. But for this reason I received mercy, that in me first Christ Jesus might display all his patience, as an example to those who were to believe in him for eternal life." The crown, then, is of grace and love for humankind. So also the inspired Isaiah cries out in the person of the bride: "Let my soul exult in the Lord; for he has clothed me with the garment of salvation and clothed me with the tunic of gladness; as on a bridegroom he has put a headband on me, and like a bride he has adorned me with ornament." And a little later: "And you will be a crown of beauty in the hand of the Lord and a royal diadem in the hand of your God." All these are the bridegroom's bridal gifts and presents; for the bride has brought only faith.
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« Τὸν ἐμπιπλῶντα ἐν ἀγαθοῖς τὴν ἐπιθυμίαν σου. » Ἐπειδή ἐστιν ἐπιθυμία ψεκτή, ἣν ὁ θεῖος νόμος ἀπαγορεύει, καλῶς τὸ ἐν ἀγαθοῖς προστέθεικε. Τὰς γὰρ ἀγαθὰς ἡμῶν ἐπιθυμίας ὁ Δεσπότης πληροῖ · « Αἰτεῖτε γὰρ, φησὶ, καὶ δοθήσεται ὑμῖν··· ζητεῖτε , καὶ εὐρήσετε· κρούετε καὶ ἀνοιγήσεται ὑμῖν· πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρίσκει, καὶ τῷ κρούοντι ἀνοιγήσεται.» «Ζητεῖτε δὲ τὴν βασιλείαν τοῦ Θεοῦ, καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα ἐκ περισσοῦ προστεθήσεται ὑμῖν. › « ᾿Ανακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου.» Ταύτην πάλιν τὴν νεουργίαν ἡμῖν ὁ Δεσπότης διὰ τοῦ παναγίου βαπτίσματος ἐδωρήσατο, καὶ τῆς ἁμαρτίας ἀποξύσας τὸ γῆρας, νέους ἀντὶ γεγηρακότων εἰργάσατο. Συνῳδά τούτοις διὰ Ἡσαΐου τοῦ προφήτου φησὶν ὁ Θεός· « Οἱ δὲ ὑπομένοντές με, ἀλλάξουσιν ἰσχὺν, πτεροφυήσουσιν ὡς ἀετοί. » Ἐπειδὴ γὰρ τοὺς θείους καὶ βασιλικοὺς δημιουργηθέντες ἐδεξάμεθα, εἶτα τούτους ἠμαυρώσαμέν τε καὶ διεφθείραμεν τοῖς παντοδαποῖς τῆς ἁμαρτίας ἐπιτηδεύμασιν, ὑπισχνεῖται ἡμῖν ὁ προφητικὸς λόγος τὴν τῆς βασιλείας ἀνάκτησιν. Βασιλικὸς γὰρ οὗτος ὁ ὄρνις, καὶ τῶν πτηνῶν τὴν βασιλείαν πεπιστευμένος. Διδάσκει δὲ ἡμᾶς καὶ τῆς θείας φιλοτιμίας τὸν τρόπον.
« Ton empiplōnta en agathois tēn epithymian sou. » Epeidē estin epithymia psektē, hēn ho theios nomos apagoreuei, kalōs to en agathois prostetheike. Tas gar agathas hēmōn epithymias ho Despotēs plēroi ; « Aiteite gar, phēsi, kai dothēsetai hymin;;; zēteite , kai eurēsete; krouete kai anoigēsetai hymin; pas gar ho aitōn lambanei, kai ho zētōn heuriskei, kai tǭ krouonti anoigēsetai.» «Zēteite de tēn basileian tou Theou, kai tēn dikaiosynēn autou, kai tauta panta ek perissou prostethēsetai hymin. › « ᾿Anakainisthēsetai hōs aetou hē neotēs sou.» Tautēn palin tēn neourgian hēmin ho Despotēs dia tou panagiou baptismatos edōrēsato, kai tēs hamartias apoxysas to gēras, neous anti gegērakotōn eirgasato. Synǭda toutois dia Hēsaïou tou prophētou phēsin ho Theos; « Hoi de hypomenontes me, allaxousin ischyn, pterophyēsousin hōs aetoi. » Epeidē gar tous theious kai basilikous dēmiourgēthentes edexametha, eita toutous ēmaurōsamen te kai diephtheiramen tois pantodapois tēs hamartias epitēdeumasin, hypischneitai hēmin ho prophētikos logos tēn tēs basileias anaktēsin. Basilikos gar houtos ho ornis, kai tōn ptēnōn tēn basileian pepisteumenos. Didaskei de hēmas kai tēs theias philotimias ton tropon.
"Who satisfies your desire with good things." Since there is a blameworthy desire, which the divine law forbids, he rightly added "with good things." For the Master fulfills our good desires: "Ask," he says, "and it will be given to you; seek, and you will find; knock, and it will be opened to you; for everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened." And: "Seek the kingdom of God and his righteousness, and all these things will be added to you besides." "Your youth will be renewed like the eagle's." The Master granted us this renewal through the all-holy baptism; scraping off the old age of sin, he made us young instead of aged. In agreement with this God says through the prophet Isaiah: "But those who wait for me will renew their strength; they will grow wings like eagles." For since at our creation we received the divine and royal [features], then dimmed and corrupted them by all kinds of sinful practices, the prophetic word promises us the recovery of the kingship. For this bird is royal and has been entrusted with the kingship of the birds. He also teaches us the manner of the divine generosity.
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« Ποιῶν ἐλεημοσύνας ὁ Κύριος, καὶ κρῖμα πᾶσι τοῖς ἀδικουμένοις.»-« Οὐ γὰρ διὰ τὰς δικαιοσύνας, ἃς ἐποιήσαμεν, ᾗ φησιν ὁ θεῖος ᾿Απόστολος, ἀλλὰ κατὰ τὸ πολὺ ἔλεος αὐτοῦ, ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας, καὶ ἀνακαινώσεως Πνεύματος ἁγίου. » Καὶ θεασάμενος ἡμᾶς ἡδικημένους ὑπὸ τοῦ τῆς ἀληθείας ἐχθροῦ, ἡμῖν μὲν ἠνέωξε τὰς τοῦ ἐλέου πηγὰς, κατ' ἐκείνου δὲ τὴν δικαίαν ἐξενήνοχε ψῆφον.
« Poiōn eleēmosynas ho Kyrios, kai krima pasi tois adikoumenois.»-« Ou gar dia tas dikaiosynas, has epoiēsamen, hę̄ phēsin ho theios ᾿Apostolos, alla kata to poly eleos autou, esōsen hēmas dia loutrou palingenesias, kai anakainōseōs Pneumatos hagiou. » Kai theasamenos hēmas hēdikēmenous hypo tou tēs alētheias echthrou, hēmin men ēneōxe tas tou eleou pēgas, kat' ekeinou de tēn dikaian exenēnoche psēphon.
"The Lord performs acts of mercy, and judgment for all who are wronged." "For not because of works of righteousness that we had done," says the divine Apostle, "but according to his great mercy, he saved us through the washing of regeneration and renewal of the Holy Spirit." And seeing us wronged by the enemy of truth, he opened for us the springs of mercy, but pronounced a just sentence against him.
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« Ἐγνώρισε τὰς ὁδοὺς αὐτοῦ τῷ Μωσῇ· τοῖς νἱοῖς Ἰσραὴλ τὰ θελήματα αὐτοῦ. » Οὐκ ἐκ μεταμελείας δὲ ταύτην ἡμῶν ἐπραγματεύσατο τὴν σωτηρίαν · ἀλλ᾽ ἄνωθεν ταῦτα διὰ τῶν προφητῶν προεθέσπισε, καὶ διὰ τοῦ θεσπεσίου Μωσοῦ τὴν ἡμετέραν ἐσκιογράφησε σωτηρίαν. Καὶ τοῦ παναγίου βαπτίσματος ἡ θάλασσα τύπον ἐδέξατο· ἡ πέτρα δὲ τῶν ἀθανάτων κρουνῶν ἀπεφάνθη σκιά · τῆς ἐπουρανίου δὲ τροφῆς εἰκὼν τὸ μάννα. Καὶ τ᾿ ἄλλα δὲ, ἵνα μὴ καθ' ἕκαστον διεξέρχωμαι, οὕτως ἔστιν εὑρεῖν παρ᾿ ἐκείνοις ἐσκιογραφημένα.
« Egnōrise tas hodous autou tǭ Mōsę̄; tois niois Israēl ta thelēmata autou. » Ouk ek metameleias de tautēn hēmōn epragmateusato tēn sōtērian ; all᾽ anōthen tauta dia tōn prophētōn proethespise, kai dia tou thespesiou Mōsou tēn hēmeteran eskiographēse sōtērian. Kai tou panagiou baptismatos hē thalassa typon edexato; hē petra de tōn athanatōn krounōn apephanthē skia ; tēs epouraniou de trophēs eikōn to manna. Kai t᾿ alla de, hina mē kath' hekaston diexerchōmai, houtōs estin heurein par᾿ ekeinois eskiographēmena.
"He made known his ways to Moses, his will to the sons of Israel." He did not bring about our salvation from a change of mind; from of old he foretold these things through the prophets, and through the inspired Moses he sketched our salvation in shadow. The sea received the figure of the all-holy baptism; the rock was shown to be a shadow of the immortal streams; the manna an image of the heavenly food. And the other things too, not to go through each, can be found sketched in shadow in those events.
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« Οἰκτίρμων καὶ ἐλεήμων ὁ Κύριος, μακρόθυμος καὶ πολυέλεος. » Τούτων δὲ, φησὶν, αἴτιον τῶν ἀγαθῶν ἡ τῆς θείας ἀγαθότητος ἄβυσσος, ὁ ἀμέτρητος ἔλεος, τῆς φιλανθρωπίας τὸ πέλαγος.
« Oiktirmōn kai eleēmōn ho Kyrios, makrothymos kai polyeleos. » Toutōn de, phēsin, aition tōn agathōn hē tēs theias agathotētos abyssos, ho ametrētos eleos, tēs philanthrōpias to pelagos.
"Compassionate and merciful is the Lord, long-suffering and abounding in mercy." "The cause of these good things," he says, "is the abyss of the divine goodness, the immeasurable mercy, the ocean of love for humankind."
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ι Οὐκ εἰς τέλος ὀργισθήσεται, οὐδὲ εἰς τὸν αἰῶνα μηνιεῖ. Οὐ κατὰ τὰς ἁμαρτίας ἡμῶν ἐποίησεν ἡμῖν, οὐδὲ κατὰ τὰς ἀνομίας ἡμῶν ἀνταπέδωκεν ἡμῖν. » Οὐκ ἠνέσχετο ταῖς ἡμετέραις ἁμαρτίαις μετρῆσαι τὴν τιμωρίαν, οὐδὲ ἐπὶ πλεῖστον καθ' ἡμῶν ἐκτεῖναι τὴν᾿ ἀγανάκτησιν.
i Ouk eis telos orgisthēsetai, oude eis ton aiōna mēniei. Ou kata tas hamartias hēmōn epoiēsen hēmin, oude kata tas anomias hēmōn antapedōken hēmin. » Ouk ēnescheto tais hēmeterais hamartiais metrēsai tēn timōrian, oude epi pleiston kath' hēmōn ekteinai tēn᾿ aganaktēsin.
"He will not be angry to the end, nor will he keep his wrath for ever. He has not dealt with us according to our sins, nor repaid us according to our iniquities." He did not bring himself to measure the punishment by our sins, nor to extend his indignation against us for very long.
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«Ὅτι κατὰ τὸ ὕψος τοῦ οὐρανοῦ ἀπὸ τῆς γῆς ἐκραταίωσε Κύριος τὸ ἔλεος αὐτοῦ, ἐπὶ τοὺς φοβουμένους αὐτόν. Καθόσον ἀπέχουσιν ᾿Ανατολαὶ ἀπὸ Δυσμῶν, ἐμάκρυνεν ἀφ᾿ ἡμῶν τὰς ἀνομίας ἡμῶν.» Καὶ τούτων εὗρε μακρότερα διαστήματα, πάντως ἂν καὶ ταῦτα εἰς μέσον παρήγαγε, δεῖξαι τὸ ἄπειρον τῆς θείας φιλονεικῶν ἀγαθότητος · ἀλλ᾽ οὐχ εὖρεν ὁ ἀνθρώπινος λογισμὸς, οὔτε οὐρανοῦ ὑψηλότερον μέτρον, οὔτε τοῦ μέσου τῆς ἑσπέρας καὶ τῆς ἑῴας μακρότερον.
«Hoti kata to hypsos tou ouranou apo tēs gēs ekrataiōse Kyrios to eleos autou, epi tous phoboumenous auton. Kathoson apechousin ᾿Anatolai apo Dysmōn, emakrynen aph᾿ hēmōn tas anomias hēmōn.» Kai toutōn heure makrotera diastēmata, pantōs an kai tauta eis meson parēgage, deixai to apeiron tēs theias philoneikōn agathotētos ; all᾽ ouch euren ho anthrōpinos logismos, oute ouranou hypsēloteron metron, oute tou mesou tēs hesperas kai tēs heǭas makroteron.
"For as the height of heaven is above the earth, so has the Lord made his mercy strong toward those who fear him. As far as the east is from the west, so far has he removed our iniquities from us." Had he found greater distances than these, he would surely have brought them forward too, eager to show the infinity of the divine goodness. But human reasoning found neither a measure higher than heaven nor one longer than the distance between evening and dawn.
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« Καθὼς οἰκτείρει πατήρ υἱοὺς, ᾠκτείρησε Κύριος τοὺς φοβουμένους αὐτόν. » Δημιουργὸς ὢν καὶ ποιητής, ἐμιμήσατο πατρὸς ἀγαθότητα, καὶ τὴν αὐτὴν περὶ τοὺς οἰκέτας, ἣν πατὴρ περὶ τοὺς παῖδας, φιλοστοργίαν ἐπέδειξεν.
« Kathōs oikteirei patēr huious, ǭkteirēse Kyrios tous phoboumenous auton. » Dēmiourgos ōn kai poiētēs, emimēsato patros agathotēta, kai tēn autēn peri tous oiketas, hēn patēr peri tous paidas, philostorgian epedeixen.
"As a father has compassion on his sons, the Lord has had compassion on those who fear him." Though Creator and maker, he imitated a father's goodness and showed the same tender love toward his servants that a father shows toward his children.
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« Ὅτι αὐτὸς ἔγνω τὸ πλάσμα ἡμῶν, ἐμνήσθη ὅτι χοῦς ἐσμεν. » Οἶδε γὰρ ὁ δημιουργὸς τῆς φύσεως ἡμῶν τὴν ἀσθένειαν, οἶδε καὶ πόθεν διεπλάσθημεν, καὶ ποῦ πάλιν χωρήσομεν.
« Hoti autos egnō to plasma hēmōn, emnēsthē hoti chous esmen. » Oide gar ho dēmiourgos tēs physeōs hēmōn tēn astheneian, oide kai pothen dieplasthēmen, kai pou palin chōrēsomen.
"For he knows our frame; he remembered that we are dust." For the Creator knows the weakness of our nature; he knows both where we were formed from and where we will go again.
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« ῎Ανθρωπος, ὡσεὶ χόρτος αἱ ἡμέραι αὐτοῦ, ὡσεὶ ἄνθος τοῦ ἀγροῦ οὕτως ἐξανθήσει. › Οὐδὲν χόρτου καὶ ἄνθους διενηνόχαμεν, ὁ ἐν ἦρι μὲν τέθηλε μετὰ βραχὺ δὲ μαραίνεται καὶ διαῤῥεῖ.
« ᾿Anthrōpos, hōsei chortos hai hēmerai autou, hōsei anthos tou agrou houtōs exanthēsei. › Ouden chortou kai anthous dienēnochamen, ho en ēri men tethēle meta brachy de marainetai kai diarrhei.
"Man, his days are like grass; like a flower of the field, so he will flourish." We differ in no way from grass and a flower, which blooms in spring but soon withers and falls away.
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« Ὅτι πνεῦμα διῆλθεν ἐν αὐτῷ, καὶ οὐχ ὑπάρξει, καὶ οὐκ ἐπιγνώσεται ἔτι τὸν τόπον αὐτοῦ. » Ὁ δὲ Σύμμαχος οὕτως · Ὅτι πνεῦμα διέρχεται αὐτὸν, εἶτα οὐχ ὑπάρχει. – Πνεῦμα τὴν ψυχὴν λέγει· ἧς παρούσης καὶ ζῇ τὸ σῶμα, καὶ ἐνεργεῖ· ἀποπτάσης δὲ κατασβέννυται καὶ φθείρεται, ὡς μηδὲ τοὺς προτέρους ἐπιγινώσκεσθαι χαρακτῆρας, μηδὲ γινώσκεσθαι, ὡς τοῦτο τοῦ δεῖνος, ἐκεῖνο τοῦ δεῖνος τὸ σῶμα. Καὶ τοῦτο ἴδοι τις ἂν ἀκριβέστερον διακύψας εἰς τάφον· πάντα γὰρ ὁμοίως φθορᾶς γίνεται παρανάλωμα, καὶ τοὺς προτέρους χαρακτῆρας οὐ διασώζει. «Τὸ δὲ ἔλεος τοῦ Κυρίου ἀπὸ τοῦ αἰῶνος, καὶ ἕως τοῦ αἰῶνος ἐπὶ τοὺς φοβουμένους αὐτὸν, καὶ ἡ δικαιοσύνη αὐτοῦ ἐπὶ υἱοῖς υἱῶν. Τοῖς φυλάσσουσι τὴν διαθήκην αὐτοῦ, καὶ μεμνημένοις τῶν ἐντολῶν αὐτοῦ, τοῦ ποιῆσαι αὐτάς. » Ἡ μὲν οὖν φύσις οὕτως ἐπίκηρος· ἡ δὲ θεία φιλανθρωπία τὸν μακρὸν αἰῶνα χαρίζεται βιοῦν, καὶ μέχρις ἐγγόνων διατηρεῖ τὴν τοῖς προγόνοις ὀφειλομένην τῆς δικαιοσύνης ἀντίδοσιν. Οὕτω τῷ Ἰηοῦ μέχρι τετάρτης γενεᾶς τὴν βασιλείαν τετήρηκε, καί τοι μηδὲ τελείαν εὐσέβειαν κτησαμένῳ, ἀλλ᾽ ἐν τῇ ἀρχῇ τῆς βασιλείας ἐπιδειξαμένῳ τὸν ζῆλον. Οὕτω τῷ θεσπεσίῳ Δαβὶδ ἄσβεστον διετήρησε τὸν τοῦ γένους σπινθῆρα, καὶ ταῦτα πολλῶν δυσσεβῶν ἐν μέσῳ βεβλαστηκότων. Τοῦτον δὲ, φησὶν, ὀρέξει τὸν ἔλεον τοῖς " φυλάσσουσι τὴν διαθήκην αὐτοῦ. Καὶ οὐχ ἁπλῶς μεμνημένοις τῶν ἐντολῶν αὐτοῦ, ἀλλ᾽ ἐπιτιθεῖσι τοῖς λόγοις τὰ ἔργα, καὶ κατὰ ταύτας τὸν οἰκεῖον ῥυθμίζουσι βίον. « Κύριος ἐν τῷ οὐρανῷ ἡτοίμασε τὸν θρόνον αὐτοῦ, καὶ ἡ βασιλεία αὐτοῦ πάντων δεσπόζει. Τοῦτο ἔοικε τοῖς ἐν ἑτέρῳ εἰρημένοις ψαλμῷ · · Ὁ ἐν ὑψηλοῖς κατοικῶν, καὶ τὰ ταπεινὰ ἐφορῶν. » γὰρ ἐνταῦθα ὁ προφητικὸς ἡμᾶς διδάσκει λόγος, ὡς ἐν οὐρανῷ μὲν ἔχει τὸν θρόνον τῶν ὅλων ὁ Κύριος, ἐφορᾷ δὲ καὶ πρυτανεύει τῇ κτίσει , ἅτε δὴ πάντων ὧν δημιουργὸς, καὶ βασιλεὺς, καὶ δεσπότης.
« Hoti pneuma diēlthen en autǭ, kai ouch hyparxei, kai ouk epignōsetai eti ton topon autou. » Ho de Symmachos houtōs ; Hoti pneuma dierchetai auton, eita ouch hyparchei. – Pneuma tēn psychēn legei; hēs parousēs kai zę̄ to sōma, kai energei; apoptasēs de katasbennytai kai phtheiretai, hōs mēde tous proterous epiginōskesthai charaktēras, mēde ginōskesthai, hōs touto tou deinos, ekeino tou deinos to sōma. Kai touto idoi tis an akribesteron diakypsas eis taphon; panta gar homoiōs phthoras ginetai paranalōma, kai tous proterous charaktēras ou diasōzei. «To de eleos tou Kyriou apo tou aiōnos, kai heōs tou aiōnos epi tous phoboumenous auton, kai hē dikaiosynē autou epi huiois huiōn. Tois phylassousi tēn diathēkēn autou, kai memnēmenois tōn entolōn autou, tou poiēsai autas. » Hē men oun physis houtōs epikēros; hē de theia philanthrōpia ton makron aiōna charizetai bioun, kai mechris engonōn diatērei tēn tois progonois opheilomenēn tēs dikaiosynēs antidosin. Houtō tǭ Iēou mechri tetartēs geneas tēn basileian tetērēke, kai toi mēde teleian eusebeian ktēsamenǭ, all᾽ en tę̄ archę̄ tēs basileias epideixamenǭ ton zēlon. Houtō tǭ thespesiǭ Dabid asbeston dietērēse ton tou genous spinthēra, kai tauta pollōn dyssebōn en mesǭ beblastēkotōn. Touton de, phēsin, orexei ton eleon tois " phylassousi tēn diathēkēn autou. Kai ouch haplōs memnēmenois tōn entolōn autou, all᾽ epititheisi tois logois ta erga, kai kata tautas ton oikeion rhythmizousi bion. « Kyrios en tǭ ouranǭ hētoimase ton thronon autou, kai hē basileia autou pantōn despozei. Touto eoike tois en heterǭ eirēmenois psalmǭ ; ; Ho en hypsēlois katoikōn, kai ta tapeina ephorōn. » gar entautha ho prophētikos hēmas didaskei logos, hōs en ouranǭ men echei ton thronon tōn holōn ho Kyrios, ephorą de kai prytaneuei tę̄ ktisei , hate dē pantōn hōn dēmiourgos, kai basileus, kai despotēs.
"For a wind passed through it, and it will not exist, and it will no longer know its place." Symmachus has: "For a wind passes through it, then it is not." He calls the soul "wind" (pneuma): while it is present the body both lives and acts, but when it has flown away the body is extinguished and decays, so that its former features are no longer recognized, nor is it known that this body is So-and-so's and that one So-and-so's. One can see this more precisely by peering into a tomb; for all alike become the waste of decay and do not keep their former features. "But the mercy of the Lord is from everlasting to everlasting on those who fear him, and his righteousness on sons' sons, to those who keep his covenant and remember his commandments to do them." Our nature, then, is so perishable; but the divine love for humankind grants a long life, and keeps for the descendants the reward of righteousness owed to the forefathers. So he kept the kingdom for Jehu down to the fourth generation, though he did not acquire perfect piety but showed his zeal at the beginning of his reign. So he kept unquenched the spark of the inspired David's line, even though many ungodly men sprang up in it. "He will hold out this mercy," he says, "to those who keep his covenant"; and not merely to those who remember his commandments, but to those who add deeds to words and order their own lives by them. "The Lord has prepared his throne in heaven, and his kingdom rules over all." This resembles what is said in another psalm: "He who dwells on high and looks upon what is lowly." For here the prophetic word teaches us that the Lord of all has his throne in heaven, yet oversees and governs creation, since he is the Creator, King, and Master of all.
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« Εὐλογεῖτε τὸν Κύριον, πάντες οἱ ἄγγελοι αὐτοῦ, δυνατοὶ ἰσχύϊ, ποιοῦντες τὸν λόγον αὐτοῦ, τοῦ ἀκοῦσαι τῆς φωνῆς τῶν λόγων αὐτοῦ. » Εἰκότως τὰς ἀοράτους δυνάμεις εἰς κοινωνίαν τῆς ὑμνῳδίας ἐκάλεσεν. Οὐκ ἀπόχρη γὰρ ἡ ἀνθρωπεία φύσις ἀξίως ὑμνεῖν σε τὸν εὐεργέτην· αἱ δὲ ἀσώματοι καὶ αἱ ἅγιαι φύσεις, ἐλευθέραν ἔχουσαι παθημάτων ζωὴν, ἱκαναὶ πληροῦν τὰ θεῖα προστάγματα.
« Eulogeite ton Kyrion, pantes hoi angeloi autou, dynatoi ischyï, poiountes ton logon autou, tou akousai tēs phōnēs tōn logōn autou. » Eikotōs tas aoratous dynameis eis koinōnian tēs hymnǭdias ekalesen. Ouk apochrē gar hē anthrōpeia physis axiōs hymnein se ton euergetēn; hai de asōmatoi kai hai hagiai physeis, eleutheran echousai pathēmatōn zōēn, hikanai plēroun ta theia prostagmata.
"Bless the Lord, all his angels, mighty in strength, who do his word, hearkening to the voice of his words." He fittingly called the invisible powers into fellowship in the hymn. "For human nature is not sufficient to praise you, our benefactor, worthily; but the bodiless and holy natures, having a life free from passions, are able to fulfill the divine commands."
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« Εὐλογεῖτε τὸν Κύριον, πᾶσαι αἱ δυνάμεις αὐτοῦ, λειτουργοὶ αὐτοῦ ποιοῦντες τὸ θέλημα αὐτοῦ. » Πολλὰ καὶ διάφορα τῶν οὐρανίων τὰ τάγματα· ᾿Αρχαὶ γὰρ καὶ Ἐξουσίαι, καὶ Θρόνοι, καὶ Κυριότητες, καὶ Σεραφὶμ, καὶ Χερουβίμ, καὶ ἕτερα ἡμῖν ὀνόματα ἄγνωστα, ᾗ φησιν ὁ θεῖος ᾿Απόστολος · ἀλλὰ πάντα διὰ τῶν δύο τούτων ὀνομάτων ὁ προφητικὸς συμπεριέλαβε λόγος . ᾿Αγγέλους μὲν γὰρ ἐκάλεσεν, ὡς τοῖς θείοις ὑπουργοῦντας προστάγμασι, καὶ τοὺς θείους λόγους διαπορθμεύοντας · Δυνάμεις δὲ, ὡς ἱκανὰς τὸ κελευόμενον πράττειν, καὶ τὸ δυνατὸν ἐν τῇ φύσει παρὰ τοῦ πεποιηκότος λαβόντας.
« Eulogeite ton Kyrion, pasai hai dynameis autou, leitourgoi autou poiountes to thelēma autou. » Polla kai diaphora tōn ouraniōn ta tagmata; ᾿Archai gar kai Exousiai, kai Thronoi, kai Kyriotētes, kai Seraphim, kai Cheroubim, kai hetera hēmin onomata agnōsta, hę̄ phēsin ho theios ᾿Apostolos ; alla panta dia tōn dyo toutōn onomatōn ho prophētikos symperielabe logos . ᾿Angelous men gar ekalesen, hōs tois theiois hypourgountas prostagmasi, kai tous theious logous diaporthmeuontas ; Dynameis de, hōs hikanas to keleuomenon prattein, kai to dynaton en tę̄ physei para tou pepoiēkotos labontas.
"Bless the Lord, all his powers, his ministers who do his will." The ranks of the heavenly beings are many and various: Principalities, Authorities, Thrones, Dominions, Seraphim, Cherubim, and other names unknown to us, as the divine Apostle says. But the prophetic word included them all under these two names. He called them "angels" because they serve the divine commands and carry the divine words across; and "powers" because they are able to do what is commanded, having received power in their nature from the one who made them.
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« Εὐλογεῖτε τὸν Κύριον, πάντα τὰ ἔργα αὐτοῦ, ἐν παντὶ τόπῳ τῆς δεσποτείας αὐτοῦ. » Οὐδὲ τοῦτο τοῖς Ἰουδαίοις ἁρμόττει. Ἐκεῖνοι γὰρ ὑπὸ τῶν ἀνδραποδισάντων ἆσαι προσταχθέντες ἐκ τῶν ᾠδῶν Σιών, ἔφασαν ἔννομα δρῶντες, « Πῶς ἄσομεν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας; Ἡμῖν δὲ ὁ θεῖος ᾿Απόστολος παρεγγυᾷ, ἐν παντὶ τόπῳ προσευχομένους αἴρειν ὁσίας χεῖρας. Τοῦτο καὶ ὁ Δεσπότης Χριστὸς πρὸς τὴν Σαμαρεῖτιν ἔφη, « Ἀμὴν, ἀμὴν λέγω σοι, γύναι, ὅτι ἔρχεται ὥρα, καὶ νῦν ἔστιν, ὅτε οὔτε ἐν τῷ τόπῳ τούτῳ, οὔτε ἐν Ἱεροσολύμοις προσκυνήσουσι τῷ Πατρί. Πνεῦμα γὰρ ὁ Θεὸς, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.» «Εὐλόγει, ἡ ψυχή μου, τὸν Κύριον.» Σύμφωνον τῷ προοιμίῳ τὸ τέλος. Καλέσας γὰρ εἰς κοινωνίαν τῆς ὑμνῳδίας τὰς νοητὰς οὐσίας, διδάσκει καὶ ἡμᾶς, ὡς δυνατὸν γεραίρειν τὸν Ποιητὴν,καὶ ἰσόμετρον τῇ δυνάμει προσφέρειν τὸν χαριστήριον ὕμνον.
« Eulogeite ton Kyrion, panta ta erga autou, en panti topǭ tēs despoteias autou. » Oude touto tois Ioudaiois harmottei. Ekeinoi gar hypo tōn andrapodisantōn asai prostachthentes ek tōn ǭdōn Siōn, ephasan ennoma drōntes, « Pōs asomen tēn ǭdēn Kyriou epi gēs allotrias? Hēmin de ho theios ᾿Apostolos parengyą, en panti topǭ proseuchomenous airein hosias cheiras. Touto kai ho Despotēs Christos pros tēn Samareitin ephē, « Amēn, amēn legō soi, gynai, hoti erchetai hōra, kai nyn estin, hote oute en tǭ topǭ toutǭ, oute en Hierosolymois proskynēsousi tǭ Patri. Pneuma gar ho Theos, kai tous proskynountas auton en pneumati kai alētheią dei proskynein.» «Eulogei, hē psychē mou, ton Kyrion.» Symphōnon tǭ prooimiǭ to telos. Kalesas gar eis koinōnian tēs hymnǭdias tas noētas ousias, didaskei kai hēmas, hōs dynaton gerairein ton Poiētēn,kai isometron tę̄ dynamei prospherein ton charistērion hymnon.
"Bless the Lord, all his works, in every place of his dominion." This too does not fit the Jews. For when ordered by their captors to sing one of the songs of Zion, they said, acting in accordance with the law, "How shall we sing the song of the Lord in a foreign land?" But the divine Apostle urges us to lift up holy hands in prayer in every place. Christ the Master said this also to the Samaritan woman: "Truly, truly I say to you, woman, the hour is coming, and now is, when neither on this mountain nor in Jerusalem will they worship the Father. For God is spirit, and those who worship him must worship in spirit and truth." "Bless the Lord, O my soul." The end agrees with the beginning. For having called the spiritual beings into fellowship in the hymn, he teaches us too to honor the Maker as far as we can and to offer the hymn of thanksgiving in proportion to our power.
Chapter 103
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« Ψαλμὸς τῷ Δαβίδ. » Ἡ τοῦ παναγίου Πνεύματος χάρις οὐ μόνον ἠθικὴν καὶ δογματικὴν διδασκαλίαν τοῖς ἀνθρώποις προσφέρει, ἀλλὰ καὶ ὅπως ὑμνεῖν προσήκει τὸν Ποιητὴν ἀκριβῶς ἐκπαιδεύει. Διάτοι τοῦτο τόνδε συγγέγραφε τὸν ψαλμὸν, τῷ μακαρίῳ Δαβὶδ ὑπουργῷ χρησαμένη · ὡς ἂν μάθοιμεν ἅπαντες, τίσιν ὕμνοις χρὴ τὸν εὐεργέτην ἀμείβεσθαι. Τὰς μέντοι κοινὰς εὐεργεσίας ἐνταῦθα διέξεισι, καὶ δείκνυσι ποιητὴν ἁπάντων ὁμοῦ, καὶ πρύτανιν τὸν τῶν ὅλων Θεόν. « Εὐλόγει, ἡ ψυχή μου, τὸν Κύριον. » Ἕκαστον εὐσεβείας τρόφιμον ὑμνεῖν διδάσκει τὸν εὐεργέτην Θεόν. « Κύριε ὁ Θεός μου, ὡς ἐμεγαλύνθης σφόδρα!» Ἐπιτάσεως καὶ ἐνταῦθα τὸ ὡς. Τὸ δὲ ἐμεγαλύνθης », οὐκ αὐξήσεως δηλωτικὸν, ἀλλὰ τοῦ ᾿ ἀμετρήτου μεγέθους σημαντικόν. Οὕτω γὰρ καὶ ὁ Σύμμαχος ἡρμήνευσε, Ὁ Θεός μου μέγας εἶ σφόδρα. Οὐ γὰρ μικρὸς ὧν ἐμεγαλύνθη, ἀλλὰ φύσει μέγας ὢν τοῦτο τοῖς εὐσεβέσιν ἐδείχθη · οὐχἅπαν τὸ μέγεθος, ἀλλ' ὅσον ἡ φύσις τῶν ἀνθρώπων ἐχώρει. · Ἐξομολόγησιν καὶ μεγαλοπρέπειαν ἐνεδύσω. » Ὁ Σύμμαχος οὕτως, Ὕμνον καὶ εὐδοξίαν ἡμφιάσω. Οὐκ ἔτι γάρ σε ἀγνοοῦσιν οἱ τῶν σῶν ἀπολαύοντες ἀγαθῶν, οὐδὲ τοῖς εἰδώλοις τὸ σὸν σέβας προσφέρουσιν, ἀλλά σε ὑμνοῦσι, καί σοι τὸ τῆς δοξολογίας ἐκτίνουσι χρέος.
« Psalmos tǭ Dabid. » Hē tou panagiou Pneumatos charis ou monon ēthikēn kai dogmatikēn didaskalian tois anthrōpois prospherei, alla kai hopōs hymnein prosēkei ton Poiētēn akribōs ekpaideuei. Diatoi touto tonde syngegraphe ton psalmon, tǭ makariǭ Dabid hypourgǭ chrēsamenē ; hōs an mathoimen hapantes, tisin hymnois chrē ton euergetēn ameibesthai. Tas mentoi koinas euergesias entautha diexeisi, kai deiknysi poiētēn hapantōn homou, kai prytanin ton tōn holōn Theon. « Eulogei, hē psychē mou, ton Kyrion. » Hekaston eusebeias trophimon hymnein didaskei ton euergetēn Theon. « Kyrie ho Theos mou, hōs emegalynthēs sphodra!» Epitaseōs kai entautha to hōs. To de emegalynthēs », ouk auxēseōs dēlōtikon, alla tou ᾿ ametrētou megethous sēmantikon. Houtō gar kai ho Symmachos hērmēneuse, Ho Theos mou megas ei sphodra. Ou gar mikros hōn emegalynthē, alla physei megas ōn touto tois eusebesin edeichthē ; ouchapan to megethos, all' hoson hē physis tōn anthrōpōn echōrei. ; Exomologēsin kai megaloprepeian enedysō. » Ho Symmachos houtōs, Hymnon kai eudoxian hēmphiasō. Ouk eti gar se agnoousin hoi tōn sōn apolauontes agathōn, oude tois eidōlois to son sebas prospherousin, alla se hymnousi, kai soi to tēs doxologias ektinousi chreos.
"A psalm of David." The grace of the all-holy Spirit not only offers human beings moral and doctrinal teaching, but also trains them precisely in how one ought to hymn the Maker. For this reason it composed this psalm, using the blessed David as its minister, so that we might all learn with what hymns we should repay our benefactor. Here he recounts the common benefits and shows the God of all to be at once the maker and the governor of all things. "Bless the Lord, O my soul." He teaches everyone nurtured in piety to hymn God the benefactor. "O Lord my God, how greatly you have been magnified!" Here too "how" is intensive. "You have been magnified" does not indicate growth but signifies immeasurable greatness. So Symmachus rendered it: "My God, you are very great." For he was not small and then magnified; being great by nature, he was shown to be so to the pious, not his whole greatness, but as much as human nature could contain. "You have clothed yourself with confession and majesty." Symmachus has: "You have put on hymn and glory." "For those who enjoy your good things no longer are ignorant of you, nor do they offer your reverence to idols; they hymn you and pay you the debt of glorification."
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« ᾿Αναβαλλόμενος φῶς ὡς ἱμάτιον. » Συνῳδὰ τούτοις καὶ ὁ ᾿Απόστολος ἔφη • Ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον. » Τοσοῦτον γάρ ἐστιν ἐκεῖνο τὸ φῶς, ὡς μηδένα πελάζειν τολμᾷν· ἀποστρέφει γὰρ τὰς ὄψεις ἡ τῆς αἴγλης ὑπερβολή. Εἰ γὰρ ὁ αἰσθητὸς τοῦτο ποιεῖν ἥλιος ἀναγκάζει τοὺς ἀπλήστως καθορᾶν πειρωμένους, τίς ἱκανὸς τοῦ ἀπροσίτου φωτὸς ἐν περινοίᾳ γενέσθαι ; Ἔστι μὲν οὖν καὶ αὐτὸς φῶς ἀληθινὸν · ἀναβάλλεται δὲ καὶ φῶς ὡς ἱμάτιον, καὶ φῶς οἰκεῖ ἀπρόσιτον, καὶ νεφέλη καὶ γνόφος κύκλῳ αὐτοῦ, καὶ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ. Καὶ οὐκ ἐναντία ταῦτα ἀλλήλοις· τὸ γὰρ ἀπρόσιτον φῶς τοῖς ὁρᾷν μὴ δυναμένοις τῷ γνόφῳ καὶ τῷ σκότει ταυτόν ἐστιν. Οὔτε γὰρ τὰ ἐν τούτῳ, οὔτε τὰ ἐν ἐκείνῳ δυνατὸν κατιδεῖν. Καὶ τοῦτο μέντοι κἀκεῖνο τῆς θείας φύσεως δηλοῖ τὸ ἀόρατον. « Έκτείνων τὸν οὐρανὸν ὡσεὶ δέῤῥιν. » Τὴν τῆς δημιουργίας εὐκολίαν διὰ τούτων ἐδίδαξεν. Ὡς γὰρ ἀνθρώπῳ ῥάδιον δέῤῥιν ἐκτεῖναι καὶ ποιῆσαι σκηνὴν, οὕτως ὁ τῶν ὅλων Θεὸς τὰ μεγάλα τῶν οὐρανῶν διεπέτασε κήτη, λόγῳ μόνῳ χρησάμενος.
« ᾿Anaballomenos phōs hōs himation. » Synǭda toutois kai ho ᾿Apostolos ephē • Ho monos echōn athanasian, phōs oikōn aprositon. » Tosouton gar estin ekeino to phōs, hōs mēdena pelazein tolmąn; apostrephei gar tas opseis hē tēs aiglēs hyperbolē. Ei gar ho aisthētos touto poiein hēlios anankazei tous aplēstōs kathoran peirōmenous, tis hikanos tou aprositou phōtos en perinoią genesthai ? Esti men oun kai autos phōs alēthinon ; anaballetai de kai phōs hōs himation, kai phōs oikei aprositon, kai nephelē kai gnophos kyklǭ autou, kai etheto skotos apokryphēn autou. Kai ouk enantia tauta allēlois; to gar aprositon phōs tois horąn mē dynamenois tǭ gnophǭ kai tǭ skotei tauton estin. Oute gar ta en toutǭ, oute ta en ekeinǭ dynaton katidein. Kai touto mentoi kakeino tēs theias physeōs dēloi to aoraton. « Ekteinōn ton ouranon hōsei derrhin. » Tēn tēs dēmiourgias eukolian dia toutōn edidaxen. Hōs gar anthrōpǭ rhadion derrhin ekteinai kai poiēsai skēnēn, houtōs ho tōn holōn Theos ta megala tōn ouranōn diepetase kētē, logǭ monǭ chrēsamenos.
"Putting on light as a garment." In agreement with this the Apostle also said: "He who alone has immortality, dwelling in unapproachable light." For that light is so great that no one dares come near, since the excess of its brightness turns the eyes away. If the visible sun compels those who try to gaze at it greedily to do this, who is able to come to a conception of the unapproachable light? He himself is true light; yet he puts on light as a garment, dwells in unapproachable light, and "cloud and darkness are round about him," and "he made darkness his hiding place." These are not contrary to one another: for those unable to see, the unapproachable light is the same as the gloom and the darkness, since one can see what is in neither. Both the one and the other show the invisibility of the divine nature. "Stretching out the heaven like a skin." By this he taught the ease of the creation. For as it is easy for a man to stretch out a skin and make a tent, so the God of all spread out the great vaults of the heavens using his word alone.
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« Ὁ στεγάζων ἐν ὕδασι τὰ ὑπερῷα αὐτοῦ. » Τοῦτο καὶ ὁ μακάριος ἐδίδαξε Μωσῆς. Ἔφη γὰρ τὸν Θεὸν εἰρηκέναι, « Γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος, » καὶ ἔσται διαχωρίζον ἀναμέσον ὕδατος τοῦ ἐπάνω τοῦ στερεώματος, καὶ ἀναμέσον τοῦ ὕδατος τοῦ ὑποκάτω τοῦ στερεώματος. « Ὁ τιθεὶς νέφη τὴν ἐπίβασιν αὐτοῦ, ὁ περιπατῶν ἐπὶ πτερύγων ἀνέμων. » Διὰ τούτων τὴν πανταχοῦ διήκουσαν ἐδήλωσε πρόνοιαν. Ἐφέστηκε γὰρ, φησὶ, καὶ ἀνέμοις καὶ νέφεσιν · καὶ αὐτὸς ἰθύνει ταῦτα, καὶ κυβερνᾷ · καὶ τὴν ἐντεῦθεν φυομένην εἰς καιρὸν δίδωσι χρείαν. Διδάσκει δὲ κατὰ ταυτὸν, ὡς ἡ θεία φύσις πανταχοῦ πάρεστι, καὶ τοῖς πᾶσιν ἐφίπταται, Ἐπειδὴ γὰρ τῶν αἰσθητῶν ἁπάντων ὀξυτάτη τῶν ἀνέμων ἡ φύσις· ἐν ἀκαρεῖ γὰρ ἀπὸ τῶν ἑσπερίων ἐπὶ τὴν ἕω διατρέχει, καὶ ἀπὸ τῆς ἕω πρὸς τὴν ἑσπέραν · οὐχ εὑρὼν ἑτέραν ἀκριβεστέραν ἐν τοῖς αἰσθητοῖς ὀξύτητος εἰκόνα, ἐπὶ πτερύγων ἀνέμων ἔφη τὸν Θεὸν ἐποχεῖσθαι, πανταχοῦ αὐτὸν παρεῖναι διὰ τούτων παραδηλῶν. Εὑρίσκομεν δὲ καὶ τοῖς υἱοῖς Ἰσραὴλ ἐν νεφέλῃ τὸν τῶν ὅλων ἐπιφανέντα Θεόν· καὶ ἐν τῇ σκηνῇ διὰ νεφέλης τὴν οἰκείαν ποιησάμενον ἐπιφάνειαν. Καὶ μέντοι τοῦ Σολομῶντος τὸν οἶκον ἐγκαινίζοντος, νεφέλη τὸν οἶκον ἐκάλυψε· καὶ ὁ Δεσπότης Χριστὸς ἐν τῷ ὄρει τοῖς τρισὶν ἀποστόλοις φωτεινὴν περὶ αὐτὸν νεφέλην ὑπέδειξε · καὶ ἀναλαμβανόμενον νεφέλη φωτεινὴ ὑπέλαβεν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν.
« Ho stegazōn en hydasi ta hyperǭa autou. » Touto kai ho makarios edidaxe Mōsēs. Ephē gar ton Theon eirēkenai, « Genēthētō stereōma en mesǭ tou hydatos, » kai estai diachōrizon anameson hydatos tou epanō tou stereōmatos, kai anameson tou hydatos tou hypokatō tou stereōmatos. « Ho titheis nephē tēn epibasin autou, ho peripatōn epi pterygōn anemōn. » Dia toutōn tēn pantachou diēkousan edēlōse pronoian. Ephestēke gar, phēsi, kai anemois kai nephesin ; kai autos ithynei tauta, kai kyberną ; kai tēn enteuthen phyomenēn eis kairon didōsi chreian. Didaskei de kata tauton, hōs hē theia physis pantachou paresti, kai tois pasin ephiptatai, Epeidē gar tōn aisthētōn hapantōn oxytatē tōn anemōn hē physis; en akarei gar apo tōn hesperiōn epi tēn heō diatrechei, kai apo tēs heō pros tēn hesperan ; ouch heurōn heteran akribesteran en tois aisthētois oxytētos eikona, epi pterygōn anemōn ephē ton Theon epocheisthai, pantachou auton pareinai dia toutōn paradēlōn. Heuriskomen de kai tois huiois Israēl en nephelę̄ ton tōn holōn epiphanenta Theon; kai en tę̄ skēnę̄ dia nephelēs tēn oikeian poiēsamenon epiphaneian. Kai mentoi tou Solomōntos ton oikon enkainizontos, nephelē ton oikon ekalypse; kai ho Despotēs Christos en tǭ orei tois trisin apostolois phōteinēn peri auton nephelēn hypedeixe ; kai analambanomenon nephelē phōteinē hypelaben apo tōn ophthalmōn autōn.
"Who roofs his upper rooms with waters." The blessed Moses also taught this. For he said that God said, "Let there be a firmament in the midst of the water, and let it divide between the water above the firmament and the water below the firmament." "Who makes the clouds his chariot, who walks upon the wings of the winds." By this he showed the providence that reaches everywhere. "For he presides," he says, "over winds and clouds; he himself directs and steers them, and gives in season the benefit that comes from them." At the same time he teaches that the divine nature is present everywhere and flies over all things. For since the nature of the winds is the swiftest of all visible things (in an instant they run from west to east and from east to west), finding no more exact image of swiftness among visible things, he said that God rides upon the wings of the winds, indicating by this that he is present everywhere. We find, too, that the God of all appeared to the sons of Israel in a cloud and made his own appearing in the tabernacle through a cloud. Moreover, when Solomon dedicated the house, a cloud covered the house; and Christ the Master on the mountain showed the three apostles a bright cloud about him; and when he was taken up, a bright cloud received him out of their sight.
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« Ὁ ποιῶν τοὺς ἀγγέλους αὑτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον. • Ἔδειξεν οὐ τῶν ὁρατῶν αὐτὸν μόνον, ἀλλὰ καὶ τῶν ἀοράτων δημιουργόν · τοὺς δὲ αὐτοὺς καὶ πνεύματα, καὶ πῦρ προσηγόρευσε, τὸ δυνατὸν καὶ τὸ ταχὺ δι᾿ ἑκατέρων διδάσκων. Ὀξεῖα μὲν γὰρ τοῦ πνεύματος ἡ φύσις, ἰσχυρὰ δὲ τοῦ πυρὸς ἡ ἐνέργεια. ᾿Αγγέλοις δὲ χρώμενος ὑπουργοῖς ὁ τῶν ὅλων Θεὸς, καὶ εὐεργετεῖ τοὺς ἀξίους, καὶ κολάζει τοὺς ἐναντίους. Διὰ τοῦτο καὶ πυρὸς ἐμνημόνευσε, τὴν κολαστικὴν σημαίνων ἐνέργειαν.
« Ho poiōn tous angelous hautou pneumata kai tous leitourgous autou pyr phlegon. • Edeixen ou tōn horatōn auton monon, alla kai tōn aoratōn dēmiourgon ; tous de autous kai pneumata, kai pyr prosēgoreuse, to dynaton kai to tachy di᾿ hekaterōn didaskōn. Oxeia men gar tou pneumatos hē physis, ischyra de tou pyros hē energeia. ᾿Angelois de chrōmenos hypourgois ho tōn holōn Theos, kai euergetei tous axious, kai kolazei tous enantious. Dia touto kai pyros emnēmoneuse, tēn kolastikēn sēmainōn energeian.
"Who makes his angels spirits and his ministers a flaming fire." He showed him to be the creator not of visible things only but also of invisible. He called the same beings both spirits and fire, teaching their power and their swiftness by both: the nature of wind is swift, and the action of fire strong. Using angels as ministers, the God of all both benefits the worthy and punishes the opposed. That is why he also mentioned fire, signifying the punishing action.
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« ῾Ὁ θεμελιῶν τὴν γῆν ἐπὶ τὴν ἀσφάλειαν αὐτῆς. » Ὁ δὲ ᾿Ακύλας, καὶ ὁ Σύμμαχος, ἐπὶ τῆς ἕδρας αὐτῆς. « Οὐ κλιθήσεται εἰς τὸν αἰῶνα τοῦ αἰῶνος. » Αὐτὴν γὰρ ἐφ᾽ ἑαυτὴν ἑδράσας, δέδωκεν αὐτῇ τὸ ἀκίνητον, καὶ τοῦτον διαμενεῖ τὸν τρόπον, ἐφ᾽ ὅσον ἂν αὐτὸς ἐθελήσει. Οὕτω καὶ ἀλλαχοῦ φησι, Κρεμνῶν γῆν ἐπ᾿ οὐδενός.
« ῾Ho themeliōn tēn gēn epi tēn asphaleian autēs. » Ho de ᾿Akylas, kai ho Symmachos, epi tēs hedras autēs. « Ou klithēsetai eis ton aiōna tou aiōnos. » Autēn gar eph᾽ heautēn hedrasas, dedōken autę̄ to akinēton, kai touton diamenei ton tropon, eph᾽ hoson an autos ethelēsei. Houtō kai allachou phēsi, Kremnōn gēn ep᾿ oudenos.
"Who founds the earth on its stability." Aquila and Symmachus have "on its seat." "It will not be moved for ever and ever." "For having settled it upon itself, he gave it immovability, and it will remain this way for as long as he wishes." So also he says elsewhere: "Hanging the earth upon nothing."
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« ῎Αβυσσος ὡς ἱμάτιον τὸ περιβόλαιον αὐτοῦ. » Τὸ αὐτοῦ ἀντὶ τοῦ αὐτῆς τέθεικεν. Οὕτω γὰρ καὶ ὁ ᾿Ακύλας καὶ ὁ Θεοδοτίων ἡρμήνευσαν · ῎Αβυσσον ὡσεὶ ἔνδυμα περιέβαλες αὐτήν. "Αβυσσον δὲ καλεῖ τὴν ὑγρὰν οὐσίαν ἡ θεία Γραφή. Οὕτω καὶ ἐν ἀρχῇ τῆς κτίσεως ὁ μακάριος ἔφη Μωσῆς· « Ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, καὶ σκότος ἐπάνω τῆς ἀβύσσου. » Ἐπειδὴ τοίνυν πανταχόθεν ὕδασιν ἡ γῆ περιέχεται, καὶ τὰ μεγάλα μὲν καὶ ἄπλωτα πελάγη ταύτης ἐστὶ τέρμα, μέσην δὲ αὐτὴν διατέμνει ἕτερα ἄττα πλείονα, εἰκότως ἔφη τὴν ἄβυσσον καθάπερ ἱμάτιον ἐπικεῖσθαι τῇ γῇ. « Ἐπὶ τῶν ὀρέων στήσονται ὕδατα. ᾿Ἀπὸ ἐπιτιμήσεώς σου φεύξονται· ἀπὸ φωνῆς βροντῆς σου δειλιάσουσιν. ᾿Αναβαίνουσιν ὄρη, καὶ καταβαίνουσι πεδία, εἰς τὸν τόπον ὃν ἐθεμελίωσας αὐτοῖς. » Διὰ πάντων διδάσκει τοῦ Θεοῦ τὴν προμήθειαν ἐφεστῶσαν τῇ κτίσει. Τούτου χάριν γὰρ τὰς τῶν ὀρῶν κορυφὰς ἡ θάλαττα μιμουμένη τοῖς κύμασιν, οὐκ ἐπικλύζει τὴν ἤπειρον· ἀλλὰ καθάπερ ἡμεῖς τὴν βροντὴν κατεπτήχαμεν, οὕτως ἐκείνη τὸν κείμενον δέδιεν ὅρον. Τὸ δὲ, « Ἐπὶ τῶν ὀρέων στήσονται ὕδατα, » ἀντὶ τοῦ, Ὡς ὅρος ἕστηκε· τὸ δὲ, « ᾿Αναβαίνουσιν ὄρη, » ἀντὶ τοῦ, Ὡς ὄρη.
« ᾿Abyssos hōs himation to peribolaion autou. » To autou anti tou autēs tetheiken. Houtō gar kai ho ᾿Akylas kai ho Theodotiōn hērmēneusan ; ᾿Abysson hōsei endyma periebales autēn. "Abysson de kalei tēn hygran ousian hē theia Graphē. Houtō kai en archę̄ tēs ktiseōs ho makarios ephē Mōsēs; « Hē de gē ēn aoratos kai akataskeuastos, kai skotos epanō tēs abyssou. » Epeidē toinyn pantachothen hydasin hē gē periechetai, kai ta megala men kai aplōta pelagē tautēs esti terma, mesēn de autēn diatemnei hetera atta pleiona, eikotōs ephē tēn abysson kathaper himation epikeisthai tę̄ gę̄. « Epi tōn oreōn stēsontai hydata. ᾿Apo epitimēseōs sou pheuxontai; apo phōnēs brontēs sou deiliasousin. ᾿Anabainousin orē, kai katabainousi pedia, eis ton topon hon ethemeliōsas autois. » Dia pantōn didaskei tou Theou tēn promētheian ephestōsan tę̄ ktisei. Toutou charin gar tas tōn orōn koryphas hē thalatta mimoumenē tois kymasin, ouk epiklyzei tēn ēpeiron; alla kathaper hēmeis tēn brontēn kateptēchamen, houtōs ekeinē ton keimenon dedien horon. To de, « Epi tōn oreōn stēsontai hydata, » anti tou, Hōs horos hestēke; to de, « ᾿Anabainousin orē, » anti tou, Hōs orē.
"The abyss like a garment is its covering." He put "its" (masculine) for "its" (feminine). So Aquila and Theodotion rendered: "You covered it with the abyss as with clothing." The divine Scripture calls the watery substance "abyss." So too at the beginning of creation the blessed Moses said, "The earth was invisible and unformed, and darkness was upon the abyss." Since, then, the earth is surrounded by waters on all sides, and the great and unnavigable oceans are its boundary, while many other seas cut through its middle, he fittingly said that the abyss lies upon the earth like a garment. "Upon the mountains the waters will stand. At your rebuke they will flee; at the sound of your thunder they will be afraid. Mountains rise and plains sink down, to the place which you founded for them." Through all this he teaches that God's providence presides over creation. For this reason the sea, imitating the mountain peaks with its waves, does not flood the land; but just as we cower at thunder, so it fears the boundary set for it. "Upon the mountains the waters will stand" means "they stand like a boundary"; and "mountains rise" means "like mountains."
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« Ὅριον ἔθου, ὃ οὐ παρελεύσεται - οὐδὲ ἐπιστρέψουσι καλύψαι τὴν γῆν. » Αἰσχύνεται μὲν τὴν ψάμμον ἡ θάλασσα, καὶ μέχρις ἐκείνης λυττῶσα, καθάπερ χαλινῷ τῷ ὄρῳ τῷ θείῳ κωλυομένη, ἀναχαιτίζεται πάλιν, καὶ εἰς τοὐπίσω χωρεῖ.
« Horion ethou, ho ou pareleusetai - oude epistrepsousi kalypsai tēn gēn. » Aischynetai men tēn psammon hē thalassa, kai mechris ekeinēs lyttōsa, kathaper chalinǭ tǭ orǭ tǭ theiǭ kōlyomenē, anachaitizetai palin, kai eis toupisō chōrei.
"You set a boundary which they will not pass, nor will they return to cover the earth." The sea respects the sand, and raging up to it, checked by the divine boundary as by a bridle, it rears back again and withdraws.
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• Ὁ ἐξαποστέλλων πηγὰς ἐν φάραγξιν, ἀναμέσον τῶν ὀρέων διελεύσονται ὕδατα. » Εἶτα τὴν τούτων ὑποδείκνυσι χρείαν.
• Ho exapostellōn pēgas en pharanxin, anameson tōn oreōn dieleusontai hydata. » Eita tēn toutōn hypodeiknysi chreian.
"Who sends forth springs in the ravines; between the mountains the waters will pass." Then he points out their usefulness.
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«Ποτιοῦσι πάντα τὰ θηρία τοῦ ἀγροῦ· προσδέξονται ὄναγροι εἰς δίψαν αὐτῶν. Ἐπ᾿ αὐτὰ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσει, ἐκ μέσου τῶν πετρῶν δώσουσι φωνήν. » Καὶ τοῦτο τῆς θείας Προνοίας τεκμήριον μέγιστον, τὸ μὴ μόνον τῶν ἀνθρώπων, ἀλλὰ καὶ τῶν ἀλόγων τὴν χρείαν πληροῦν. Διὰ τοῦτο ὄρη τέμνων παρόδους τοῖς ὕδάσιν ἑτεκτήνατο · ὥστε μὴ μόνον ἀνθρώπους ἔχειν ἀφθόνως τὰ νάματα τῶν πηγῶν· ἀλλὰ καὶ τῶν χερσαίων, καὶ τῶν ἀεροπόρων ζώων τὰ γένη. Τὸ δὲ, • Προσδέξονται ὄναγροι εἰς δίψαν αὐτῶν. » ὁ Σύμμαχος οὕτως ἡρμήνευσεν, ᾿Ανακτήσεται ὄναγρος δίψαν αὐτοῦ.
«Potiousi panta ta thēria tou agrou; prosdexontai onagroi eis dipsan autōn. Ep᾿ auta ta peteina tou ouranou kataskēnōsei, ek mesou tōn petrōn dōsousi phōnēn. » Kai touto tēs theias Pronoias tekmērion megiston, to mē monon tōn anthrōpōn, alla kai tōn alogōn tēn chreian plēroun. Dia touto orē temnōn parodous tois hydasin hetektēnato ; hōste mē monon anthrōpous echein aphthonōs ta namata tōn pēgōn; alla kai tōn chersaiōn, kai tōn aeroporōn zōōn ta genē. To de, • Prosdexontai onagroi eis dipsan autōn. » ho Symmachos houtōs hērmēneusen, ᾿Anaktēsetai onagros dipsan autou.
"They will give drink to all the beasts of the field; the wild asses will wait for them in their thirst. Beside them the birds of heaven will lodge; from among the rocks they will utter their voice." This too is a very great proof of divine providence: that it supplies the needs not only of human beings but also of irrational animals. For this reason he cut through mountains and contrived passages for the waters, so that not only human beings might have the streams of the springs in abundance, but also the kinds of land animals and of creatures that travel the air. "The wild asses will wait for them in their thirst" Symmachus rendered thus: "The wild ass will relieve its thirst."
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« Ποτίζων ὄρη ἐκ τῶν ὑπερῴων αὐτοῦ · ἀπὸ καρποῦ τῶν ἔργων σου χορτασθήσεται ἡ γῆ. » Ού γὰρ μόνον κάτωθεν ἀναβλύζει, καὶ παρασκευάζει τῶν ὑδάτων τὴν φύσιν· ἀλλ᾽ ἄνωθεν διὰ νεφῶν τὴν ἀρδείαν προσφέρει. Εἶτα τὴν ἐντεῦθεν ὑποδείκνυσιν ὠφέλειαν.
« Potizōn orē ek tōn hyperǭōn autou ; apo karpou tōn ergōn sou chortasthēsetai hē gē. » Ou gar monon katōthen anablyzei, kai paraskeuazei tōn hydatōn tēn physin; all᾽ anōthen dia nephōn tēn ardeian prospherei. Eita tēn enteuthen hypodeiknysin ōpheleian.
"Watering the mountains from his upper rooms; the earth will be satisfied with the fruit of your works." For he not only makes water gush up from below and provides it, but also brings irrigation from above through the clouds. Then he points out the benefit from this.
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« Ὁ ἐξανατέλλων χόρτον τοῖς κτήνεσι · καὶ χλόην τῇ δουλείᾳ τῶν ἀνθρώπων, τοῦ ἐξαγαγεῖν ἄρτον ἐκ τῆς γῆς. » Φύεται γὰρ ἡ πόα, καὶ διατρέφει τὰ κτήνη, τὰ εἰς χρείαν ἀνθρώπων γεγενημένα τρέφονται δὲ καὶ οἱ καρποὶ διὰ τῶν ὑετῶν, καὶ ὥριμοι γίνονται, καὶ τοῖς ἀνθρώποις προσφέρονται. Τοῦτο καὶ ἐν ἑτέρῳ ἔφη ψαλμῷ· · ᾿Ανθρώπους καὶ κτήνη σώσεις, Κύριε. › ᾿Αλλ' ὅμως διὰ τὴν τῶν ἀνθρώπων χρείαν καὶ τὰ κτήνη ταύτης ἀπολαύει τῆς προμηθείας.
« Ho exanatellōn chorton tois ktēnesi ; kai chloēn tę̄ douleią tōn anthrōpōn, tou exagagein arton ek tēs gēs. » Phyetai gar hē poa, kai diatrephei ta ktēnē, ta eis chreian anthrōpōn gegenēmena trephontai de kai hoi karpoi dia tōn hyetōn, kai hōrimoi ginontai, kai tois anthrōpois prospherontai. Touto kai en heterǭ ephē psalmǭ; ; ᾿Anthrōpous kai ktēnē sōseis, Kyrie. › ᾿All' homōs dia tēn tōn anthrōpōn chreian kai ta ktēnē tautēs apolauei tēs promētheias.
"Who causes grass to spring up for the cattle, and green herbs for the service of human beings, to bring forth bread from the earth." For the grass grows and feeds the cattle that were made for the use of human beings; and the crops are nourished by the rains, ripen, and are offered to human beings. He said this in another psalm too: "Human beings and cattle you will save, O Lord." Yet it is because of the needs of human beings that the cattle also enjoy this providence.
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« Καὶ οἶνος εὐφραίνει καρδίαν ἀνθρώπου, τοῦ ἱλαρῦναι πρόσωπον ἐν ἐλαίῳ · καὶ ἄρτος καρδίαν ἀνθρώπου στηρίζει. » Σαφέστερον δὲ ὁ Σύμμαχος εἴρηκεν · ᾿Εκβλαστῶν χόρτον τοῖς κτήνεσι, καὶ χλόην τῇ δουλείᾳ τῶν ἀνθρώπων· εἰς τὸ ἐκφῦσαι τροφὴν ἀπὸ γῆς, καὶ οἶνον εὐφραίνειν καρδίαν ἀνθρώπου· στίλβειν πρόσωπον ἐν ἐλαίῳ, καὶ ἄρτον καρδίαν ἀνθρώπου στηρίζειν. Ἐπὶ τοῦτο γὰρ, φησὶν, ὁ τῶν ὅλων Θεὸς τῇ γῇ τοὺς ὑετοὺς διηνεχῶς χορηγεῖ, ὥστε τοὺς παντοδαποὺς βλαστῆσαι καρποὺς, καὶ ἄρτῳ μὲν στηρίξαι καὶ διαθρέψαι τῶν ἀνθρώπων τὴν φύσιν · οἴνῳ δὲ εὐφρᾶναι καὶ θυμηρεστέραν ἐργάσασθαι τὴν ζωήν· ἐλαίῳ δὲ οὐ μόνον ἔνδοθεν διαθρέψαι, ἀλλὰ καὶ ἔξωθεν λαμπρῦναι τὰ σώματα.
« Kai oinos euphrainei kardian anthrōpou, tou hilarynai prosōpon en elaiǭ ; kai artos kardian anthrōpou stērizei. » Saphesteron de ho Symmachos eirēken ; ᾿Ekblastōn chorton tois ktēnesi, kai chloēn tę̄ douleią tōn anthrōpōn; eis to ekphysai trophēn apo gēs, kai oinon euphrainein kardian anthrōpou; stilbein prosōpon en elaiǭ, kai arton kardian anthrōpou stērizein. Epi touto gar, phēsin, ho tōn holōn Theos tę̄ gę̄ tous hyetous diēnechōs chorēgei, hōste tous pantodapous blastēsai karpous, kai artǭ men stērixai kai diathrepsai tōn anthrōpōn tēn physin ; oinǭ de euphranai kai thymēresteran ergasasthai tēn zōēn; elaiǭ de ou monon endothen diathrepsai, alla kai exōthen lamprynai ta sōmata.
"And wine gladdens the heart of man, to make the face cheerful with oil, and bread strengthens the heart of man." Symmachus said it more clearly: "Making grass sprout for the cattle and green herbs for the service of human beings, so as to bring forth food from the earth, and wine to gladden the heart of man, to make the face shine with oil, and bread to strengthen the heart of man." "For this purpose," he says, "the God of all continually supplies rain to the earth, so that crops of every kind may grow: with bread to strengthen and nourish human nature, with wine to gladden it and make life more pleasant, and with oil not only to nourish bodies within but also to make them shine without."
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« Χορτασθήσονται τὰ ξύλα τοῦ πεδίου. δὲ Ἑβραῖος, καὶ οἱ λοιποὶ, τοῦ Κυρίου τεθείκασι. Διεξελθὼν τὰ κάρπιμα, ἀναγκαίως μνημονεύει καὶ τῶν ἀκάρπων, ὡς ἀναγκαίαν τοῖς ἀνθρώποις καὶ αὐτῶν παρεχόντων χρείαν. Διὰ τοῦτο καὶ Κυρίου αὐτὰ προσηγόρευσεν· ὡς αὐτοφυᾶ, καὶ οὐ χειρόκμητα, ἀλλὰ τῷ θείῳ λόγῳ βλαστήσαντα. Διὸ καὶ ἐπήγαγεν· «Αἱ κέδροι τοῦ Λιβάνου, ἃς ἐφύτευσας., Οὔτε γὰρ ἀλσοκόμοι τινὲς τούτων γεγένηντο φυτουργοί · ἀλλ᾽ ὁ θεῖος Λόγος ἀμφιλαφεῖς τὰς τῶν ὀρῶν κορυφὰς εἰργάσατο. Τοῦ μέντοι Λιβάνου ὡς ἐπισήμου μνημονεύσας, καὶ τῶν ἐν αὐτῷ κέδρων, καὶ τἄλλα ὄρη καὶ δένδρα διὰ τούτων ἐδήλωσεν. Αὐτοῦ.
« Chortasthēsontai ta xyla tou pediou. de Hebraios, kai hoi loipoi, tou Kyriou tetheikasi. Diexelthōn ta karpima, anankaiōs mnēmoneuei kai tōn akarpōn, hōs anankaian tois anthrōpois kai autōn parechontōn chreian. Dia touto kai Kyriou auta prosēgoreusen; hōs autophya, kai ou cheirokmēta, alla tǭ theiǭ logǭ blastēsanta. Dio kai epēgagen; «Hai kedroi tou Libanou, has ephyteusas., Oute gar alsokomoi tines toutōn gegenēnto phytourgoi ; all᾽ ho theios Logos amphilapheis tas tōn orōn koryphas eirgasato. Tou mentoi Libanou hōs episēmou mnēmoneusas, kai tōn en autǭ kedrōn, kai talla orē kai dendra dia toutōn edēlōsen. Autou.
"The trees of the plain will be satisfied." The Hebrew and the others put "of the Lord." Having gone through the fruit-bearing plants, he necessarily mentions also the fruitless ones, since they too provide a necessary use to human beings. For this reason he also called them "the Lord's," as self-grown and not planted by hand, but sprung up at the divine word. Hence he added: "The cedars of Lebanon, which you planted." For no foresters planted these; the divine Word made the mountain peaks thickly wooded. By mentioning Lebanon as a famous mountain, and the cedars in it, he indicated the other mountains and trees as well.
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« Ἐκεῖ στρουθία ἐννοσσεύσουσι · τοῦ ἐρωδιοῦ ἡ κατοικία ἡγεῖται αὐτῶν. » Ὁ δὲ ᾿Ακύλας οὕτως • Ἐκεῖ ὄρνεα νοσσεύσουσιν· ἐρωδιῷ ἐλάται οἶκος αὐτῷ. Ὁ δὲ Σύμμαχος, Ὅπου' στρουθία ἐννοσσεύσει, τῷ ἴκτινι· βόρατον οἴκησις. Τὰ γὰρ αὐτὰ δένδρα ἄλλην μὲν ἀνθρώποις χρείαν, ἄλλην δὲ τοῖς ὀρνέοις παρέχει· ἀνθρώποις μὲν γὰρ εἰς κατασκευὴν οἰκιῶν ἐπιτήδεια · τῶν δὲ ὀρνέων αὐτὰ δέχεται τὰς οἰκήσεις.
« Ekei strouthia ennosseusousi ; tou erōdiou hē katoikia hēgeitai autōn. » Ho de ᾿Akylas houtōs • Ekei ornea nosseusousin; erōdiǭ elatai oikos autǭ. Ho de Symmachos, Hopou' strouthia ennosseusei, tǭ iktini; boraton oikēsis. Ta gar auta dendra allēn men anthrōpois chreian, allēn de tois orneois parechei; anthrōpois men gar eis kataskeuēn oikiōn epitēdeia ; tōn de orneōn auta dechetai tas oikēseis.
"There the sparrows will build their nests; the dwelling of the heron leads them." Aquila has: "There birds will nest; for the heron the firs are its house." Symmachus: "Where sparrows nest; for the kite the firs are a dwelling." For the same trees provide one use to human beings and another to birds: to human beings they are suitable for building houses, while they receive the birds' dwellings.
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« Ὄρη τὰ ὑψηλὰ ταῖς ἐλάφοις · πέτρα καταφυγὴ τοῖς λαγωοῖς. » Οὐ παρορᾷ σου, φησὶν, οὐδὲ τὰ σμικρὰ τῶν ζώων ἡ πρόνοια, ἀλλὰ ταῖς μὲν ἐλάφοις ἔδωκας ἐνδιαίτημα τὰς τῶν ὀρῶν κορυφάς· τοῖς δὲ σμικροτέροις τῶν ζώων, τὰς τῶν πετρῶν καταδύσεις
« Orē ta hypsēla tais elaphois ; petra kataphygē tois lagōois. » Ou parorą sou, phēsin, oude ta smikra tōn zōōn hē pronoia, alla tais men elaphois edōkas endiaitēma tas tōn orōn koryphas; tois de smikroterois tōn zōōn, tas tōn petrōn katadyseis
"The high mountains for the deer; the rock is a refuge for the hares." "Your providence," he says, "does not overlook even the small among the animals; you gave the deer the mountain peaks as a dwelling, and the smaller animals the clefts of the rocks."
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« Ἐποίησε σελήνην εἰς καιρούς. » Τὰ κατὰ γῆν ἅπαντα διεξελθὼν, καὶ τῶν ἀοράτων φύσεων τὴν δημιουργίαν δείξας, καὶ τῶν οὐρανῶν ὑποδείξας τὴν ποίησιν, καὶ τῶν φωστήρων ποιεῖται τὴν μνήμην, οἳ κατὰ τὴν τετάρτην ἡμέραν ἐγένοντο. Καὶ λέγει τὴν τῆς σελήνης δημιουργίαν διὰ τὴν τῶν καιρῶν γεγενῆσθαι διδασκαλίαν · αἱ γὰρ αὐτῆς ἀλλοιώσεις μετρεῖσθαι τὸν χρόνον παρασκευάζουσι. Τοῦ γὰρ μηνὸς τὸ μέτρον αὐτὴ ποιεῖ, ἐν τοσαύταις ἡμέραις αὔξουσά τε καὶ φθίνουσα. « Ὁ ἥλιος ἔγνω τὴν δύσιν αὐτοῦ. • Οὐκ ἔμψυχος ῶν, οὐδὲ λόγῳ χρώμενος· ἀλλὰ κατὰ τὸν θεῖον ὅρον ὁδεύων, οὕτως ποιεῖ τὴν ἡμέραν φαινόμενος, καὶ τὴν νύκτα κρυπτόμενος · καὶ τὸν αὐτὸν δρόμον ἔχει ἀεὶ, καὶ τὰ μέτρα φυλάττει.
« Epoiēse selēnēn eis kairous. » Ta kata gēn hapanta diexelthōn, kai tōn aoratōn physeōn tēn dēmiourgian deixas, kai tōn ouranōn hypodeixas tēn poiēsin, kai tōn phōstērōn poieitai tēn mnēmēn, hoi kata tēn tetartēn hēmeran egenonto. Kai legei tēn tēs selēnēs dēmiourgian dia tēn tōn kairōn gegenēsthai didaskalian ; hai gar autēs alloiōseis metreisthai ton chronon paraskeuazousi. Tou gar mēnos to metron autē poiei, en tosautais hēmerais auxousa te kai phthinousa. « Ho hēlios egnō tēn dysin autou. • Ouk empsychos ōn, oude logǭ chrōmenos; alla kata ton theion horon hodeuōn, houtōs poiei tēn hēmeran phainomenos, kai tēn nykta kryptomenos ; kai ton auton dromon echei aei, kai ta metra phylattei.
"He made the moon for seasons." Having gone through everything on earth, shown the creation of the invisible natures, and pointed out the making of the heavens, he also mentions the luminaries, which were made on the fourth day. He says that the moon was made to teach the seasons, for its changes make it possible to measure time: it makes the measure of the month, waxing and waning in so many days. "The sun knew its setting." Not that it is ensouled or uses reason; but traveling according to the divine limit, it makes the day by appearing and the night by hiding, and it always keeps the same course and observes its measures.
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« Ἔθου σκότος, καὶ ἐγένετο νύξ. » ᾿Αναγκαία καὶ ταύτης ἡ χρεία · τῇ μὲν τοῦ φωτὸς ὑποχωρήσει συνισταμένη · ἀνάπαυσιν δὲ τοῖς ἀνθρώποις παρεχομένη. « Ἐν αὐτῇ διελεύσονται πάντα τὰ θηρία τοῦ δρυμοῦ. Σκύμνοι ὠρυόμενοι τοῦ ἁρπάσαι, καὶ ζητῆσαι παρὰ τοῦ Θεοῦ βρῶσιν αὐτοῖς. » Ἡ γὰρ νὺξ τοῖς μὲν ἀνθρώποις ἀνάπαυλαν πραγματεύεται, ἄδειαν δὲ τοῖς θηρίοις παρέχει, ὥστε πεινώσας ἐμπλῆσαι γαστέρας. Τὸ δὲ, « Ζητῆσαι παρὰ τοῦ Θεοῦ βρῶσιν αὐτοῖς, » ἀντὶ τοῦ, Καὶ τούτοις ἡ θεία Πρόνοια παρέχει τὴν χρείαν. Τὸ μὲν γὰρ παρὰ τοῦ Θεοῦ αἰτεῖν, λογικῶν· τὸ δὲ ζητεῖν, καὶ τῶν ἀλόγων ἀλλ᾽ ὅμως καὶ τούτοις ὁ Θεὸς τὴν ἀναγκαίαν παρέχει τροφήν.
« Ethou skotos, kai egeneto nyx. » ᾿Anankaia kai tautēs hē chreia ; tę̄ men tou phōtos hypochōrēsei synistamenē ; anapausin de tois anthrōpois parechomenē. « En autę̄ dieleusontai panta ta thēria tou drymou. Skymnoi ōryomenoi tou harpasai, kai zētēsai para tou Theou brōsin autois. » Hē gar nyx tois men anthrōpois anapaulan pragmateuetai, adeian de tois thēriois parechei, hōste peinōsas emplēsai gasteras. To de, « Zētēsai para tou Theou brōsin autois, » anti tou, Kai toutois hē theia Pronoia parechei tēn chreian. To men gar para tou Theou aitein, logikōn; to de zētein, kai tōn alogōn all᾽ homōs kai toutois ho Theos tēn anankaian parechei trophēn.
"You made darkness, and it became night." Its use too is necessary: it consists in the withdrawal of light and provides rest to human beings. "In it all the beasts of the forest will go about; young lions roaring to seize prey and to seek their food from God." For night brings rest to human beings and gives freedom to the wild beasts to fill their hungry bellies. "To seek their food from God" means "divine providence supplies their need too." For to ask from God belongs to rational beings, but to seek belongs to irrational ones as well; yet God provides them too with the food they need.
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« ᾿Ανέτειλεν ὁ ἥλιος, καὶ συνήχθησαν, καὶ εἰς τὰς μάνδρας αὐτῶν κοιτασθήσονται. Ἐξελεύσεται ἄνθρωπος ἐπὶ τὸ ἔργον αὐτοῦ· καὶ ἐπὶ τὴν ἐργασίαν αὐτοῦ ἕως ἑσπέρας. » Ἡλίου δὲ ἀνίσχοντος, τὰ μὲν εἰς τὰς οἰκείας καταδύσεις χωρεῖ · οἱ δὲ ἄνθρωποι τὸν τῆς προτεραίας ἀποθέμενοι πόνον, προθύμως πάλιν ἐν τοῖς ἔργοις διημερεύουσιν. « Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε! πάντα ἐν σοφίᾳ ἐποίησας. » Ἕκαστον τῶν εἰρημένων λογισάμενος ὁ Προφήτης, καὶ τὴν πολλὴν τοῦ Θεοῦ κηδεμονίαν καταμαθὼν, ἐν μέσῳ τῆς διηγήσεως τὸν ὕμνον ἀνέπεμψε· θαυμαστά, καὶ λίαν ἀξιάγαστα, καὶ σοφίας μεστὰ φήσας εἶναι πάντα τοῦ Θεοῦ τὰ ποιήματα. Εὗρε γὰρ καὶ τὴν ὑπό τινων δυσσεβῶν διαβαλλομένην νύκτα σφόδρα χρησιμωτάτην, καὶ τὰ ἄκαρπα ξύλα χρείαν ἑτέραν εἰσφέροντα· καὶ τῶν θηρίων τὰ γένη εἰς πολλὰ τοῖς ἀνθρώποις ἁρμόδια. • Ἐπληρώθη ἡ γῆ τῆς κτήσεώς σου. » Οἱ δὲ ἄλλοι ἑρμηνευταὶ κτίσεως τεθείκασιν· ἀντὶ τοῦ, Παντοδαπῶν αὐτὴν ἐνέπλησας ἀγαθῶν. Ἀπὸ μέντοι τῆς γῆς, καὶ πρὸς τὴν γείτονα θάλασσαν μεταβαίνει, καί φησιν · « Αὕτη ἡ θάλασσα, ἡ μεγάλη καὶ εὐρύχωρος · αὐτῇ τῇ θαλάσσῃ ἐκεῖ ἑρπετὰ ὧν οὐκ ἔστιν ἀριθμός· ζῶα μικρὰ μετὰ μεγάλων. » Καὶ τοῦτο δὲ τῆς θείας Κηδεμονίας τεκμήριον· τὸ τὰ σμικρὰ γένη τοῖς μεγάλοις ἐνδιαιτᾶσθαι, καὶ μὴ παντελῶς ὑπ᾿ ἐκείνων καταναλίσκεσθαι.
« ᾿Aneteilen ho hēlios, kai synēchthēsan, kai eis tas mandras autōn koitasthēsontai. Exeleusetai anthrōpos epi to ergon autou; kai epi tēn ergasian autou heōs hesperas. » Hēliou de anischontos, ta men eis tas oikeias katadyseis chōrei ; hoi de anthrōpoi ton tēs proteraias apothemenoi ponon, prothymōs palin en tois ergois diēmereuousin. « Hōs emegalynthē ta erga sou, Kyrie! panta en sophią epoiēsas. » Hekaston tōn eirēmenōn logisamenos ho Prophētēs, kai tēn pollēn tou Theou kēdemonian katamathōn, en mesǭ tēs diēgēseōs ton hymnon anepempse; thaumasta, kai lian axiagasta, kai sophias mesta phēsas einai panta tou Theou ta poiēmata. Heure gar kai tēn hypo tinōn dyssebōn diaballomenēn nykta sphodra chrēsimōtatēn, kai ta akarpa xyla chreian heteran eispheronta; kai tōn thēriōn ta genē eis polla tois anthrōpois harmodia. • Eplērōthē hē gē tēs ktēseōs sou. » Hoi de alloi hermēneutai ktiseōs tetheikasin; anti tou, Pantodapōn autēn eneplēsas agathōn. Apo mentoi tēs gēs, kai pros tēn geitona thalassan metabainei, kai phēsin ; « Hautē hē thalassa, hē megalē kai eurychōros ; autę̄ tę̄ thalassę̄ ekei herpeta hōn ouk estin arithmos; zōa mikra meta megalōn. » Kai touto de tēs theias Kēdemonias tekmērion; to ta smikra genē tois megalois endiaitasthai, kai mē pantelōs hyp᾿ ekeinōn katanaliskesthai.
"The sun rose, and they gathered together and will lie down in their dens. Man will go out to his work and to his labor until evening." When the sun rises, the beasts go to their own lairs, while human beings, having laid aside the previous day's toil, eagerly spend the day at their work again. "How your works have been magnified, O Lord! In wisdom you made them all." Having reckoned up each of the things mentioned and learned God's great care, the prophet sent up the hymn in the middle of his account, saying that all God's works are marvelous, most admirable, and full of wisdom. For he found that even the night, maligned by some ungodly people, is very useful, that the fruitless trees bring another use, and that the kinds of wild beasts are suited to human beings for many purposes. "The earth is filled with your possession." The other translators put "with your creation," that is, "you filled it with good things of every kind." From the earth he passes to its neighbor the sea, and says: "This is the sea, great and wide; there in the sea are creeping things without number, small creatures along with great." This too is a proof of divine care: that the small kinds live with the great and are not entirely consumed by them.
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· Ἐκεῖ πλοῖα διαπορεύονται . » Χρεία καὶ αὐτὴ τῶν ἀνθρώπων μεγίστη. Διὰ ναυπηγικῆς γὰρ τέχνης, καὶ κυβερνητικῆς ἐπιστήμης, παρ' ἀλλήλων κομιζόμεθα καὶ τὰ ἐνδέοντα καὶ τὸν παρ' ἡμῖν φυόμενον καρπὸν χορηγοῦμεν ἑτέροις, καὶ δεχόμεθα τὸν παρ' ἐκείνοις γινόμενον. « Δράκων οὗτος ὃν ἔπλασας ἐμπαίζειν αὐτῷ. » Διὰ τοῦ δράκοντος τὰ μεγάλα παρεδήλωσε κήτη, ἃ τοῖς μεγάλοις πελάγεσιν ἐμφιλοχωρεῖ. Τὸ δὲ, « ἐμπαίζειν αὐτῷ, » ἀντὶ τοῦ , αὐτῇ τῇ θαλάσσῃ· ἀῤῥενικῶς γὰρ αὐτὴν ὁ Ἑβραῖος καὶ ὁ Σύρος καλεῖ. Οὕτω, φησὶν, ἐστὶ μεγάλη, ὅτι καὶ τὰ μύρια τῶν ἰχθύων περίκειται γένη, καὶ τὰ μέγιστα κήτη ἀδεῶς ἐν αὐτῇ νήχεται. Εἰ δὲ τισι δοκεῖ καὶ ἀλληγορῆσαι τὸν δράκοντα, διὰ τὸ καὶ ἐν τῷ Ἡσαΐᾳ·« Τὴν μάχαιραν τὴν μεγάλην, καὶ τὴν ἁγίαν, καὶ τὴν ἰσχυρὰν, ἐπὶ τὸν δράκοντα χωρεῖν · τὸν ὄφιν τὸν σκολιὸν, τὸν ἐν τῇ θαλάττῃ · • οὐδὲ ἡμεῖς παραιτησόμεθα τὴν τοιαύτην διάνοιαν · ἐπειδὴ καὶ παρὰ τῷ Ἰὼβ εὐρίσκομεν τοῦτο τὸ ζῶον ἀπὸ τῶν θείων ἀγγέλων καταπαιζόμενον. Καὶ ὁ Κύριος ἐξουσίαν ἔδωκε τοῖς ἑαυτοῦ μαθηταῖς, πατεῖν ἐπάνω ὄφεων, καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ.
; Ekei ploia diaporeuontai . » Chreia kai autē tōn anthrōpōn megistē. Dia naupēgikēs gar technēs, kai kybernētikēs epistēmēs, par' allēlōn komizometha kai ta endeonta kai ton par' hēmin phyomenon karpon chorēgoumen heterois, kai dechometha ton par' ekeinois ginomenon. « Drakōn houtos hon eplasas empaizein autǭ. » Dia tou drakontos ta megala paredēlōse kētē, ha tois megalois pelagesin emphilochōrei. To de, « empaizein autǭ, » anti tou , autę̄ tę̄ thalassę̄; arrhenikōs gar autēn ho Hebraios kai ho Syros kalei. Houtō, phēsin, esti megalē, hoti kai ta myria tōn ichthyōn perikeitai genē, kai ta megista kētē adeōs en autę̄ nēchetai. Ei de tisi dokei kai allēgorēsai ton drakonta, dia to kai en tǭ Hēsaïą;« Tēn machairan tēn megalēn, kai tēn hagian, kai tēn ischyran, epi ton drakonta chōrein ; ton ophin ton skolion, ton en tę̄ thalattę̄ ; • oude hēmeis paraitēsometha tēn toiautēn dianoian ; epeidē kai para tǭ Iōb euriskomen touto to zōon apo tōn theiōn angelōn katapaizomenon. Kai ho Kyrios exousian edōke tois heautou mathētais, patein epanō opheōn, kai skorpiōn, kai epi pasan tēn dynamin tou echthrou.
"There ships pass through." This too is a very great need of human beings. For by the art of shipbuilding and the science of navigation we bring one another what we lack, and supply others with the produce that grows among us and receive what grows among them. "This dragon, which you formed to play in it." By the dragon he indicated the great sea monsters that love the great oceans. "To play in it" means "in the sea itself," for the Hebrew and the Syriac call it by a masculine word. "So great," he says, "is the sea, that it holds countless kinds of fish, and the greatest monsters swim in it without fear." If some wish to take the dragon allegorically, because in Isaiah also it is said that "the great, holy, and strong sword" goes "against the dragon, the crooked serpent that is in the sea," we will not reject such a sense either, since in Job too we find that this creature is mocked by the divine angels. And the Lord gave his disciples authority to tread upon serpents and scorpions and over all the power of the enemy.
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« Πάντα πρὸς σὲ προσδοκῶσι, δοῦναι τὴν τροφὴν αὐτῶν εἰς εὔκαιρον. • Παρὰ σοῦ, φησὶν, εἰς καιρὸν ἅπαντα τὴν χρείαν κομίζεται. Τὰ γὰρ ἄλογα ζητεῖ μὲν τὴν τροφὴν· ἀγνοεῖ δὲ τὸν χορηγόν· δέχεται δὲ ὅμως ταύτην παρὰ τοῦ Ποιητοῦ.
« Panta pros se prosdokōsi, dounai tēn trophēn autōn eis eukairon. • Para sou, phēsin, eis kairon hapanta tēn chreian komizetai. Ta gar aloga zētei men tēn trophēn; agnoei de ton chorēgon; dechetai de homōs tautēn para tou Poiētou.
"All things wait for you to give them their food in due season." "From you," he says, "all things receive their needs in season." For irrational creatures seek food but do not know the one who supplies it; yet they receive it from the Maker.
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« Δόντος σου αὐτοῖς, συλλέξουσιν. » Σοῦ παρέχοντος τὴν ἀφθονίαν, τούτων ἕκαστον καρποῦται τὰ πρόσφορα. « ᾿Ανοίξαντος δέ σου τὴν χεῖρα, τὰ σύμπαντα πλησθήσονται χρηστότητος. » Τὴν εὐκολίαν τῆς τῶν ἀγαθῶν χορηγίας διὰ τούτων ἐδήλωσεν. Ὥσπερ γὰρ εὐπετὲς εἴσω νενευκότας ἐκτεῖναι δακτύλους, οὕτω ῥάδιον τῷ Θεῷ τῶν ἀγαθῶν ἁπάντων δωρήσασθαι τὴν φοράν.
« Dontos sou autois, syllexousin. » Sou parechontos tēn aphthonian, toutōn hekaston karpoutai ta prosphora. « ᾿Anoixantos de sou tēn cheira, ta sympanta plēsthēsontai chrēstotētos. » Tēn eukolian tēs tōn agathōn chorēgias dia toutōn edēlōsen. Hōsper gar eupetes eisō neneukotas ekteinai daktylous, houtō rhadion tǭ Theǭ tōn agathōn hapantōn dōrēsasthai tēn phoran.
"When you give to them, they will gather." "When you provide abundance, each of them gathers what suits it." "When you open your hand, all things will be filled with goodness." By this he showed how easily he supplies good things. For as it is easy to stretch out fingers bent inward, so it is easy for God to give the abundance of all good things.
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« ᾿Αποστρέψαντος δέ σου τὸ πρόσωπον, ταραχθήσονται. » Καθάπερ δὲ πάσης ἐμφορεῖς θυμηδίας τοὺς τῶν ἀγαθῶν ἀπολαύοντας, ἐν εὐμενείᾳ ταῦτα δωρούμενος · οὕτως ἀποστρεφομένου σου, ταραχῆς ἅπαντα καὶ δέους ἐμπίπλαται. « ᾿Αντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψουσι, καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψουσι. • Σοῦ γὰρ βουλομένου, καὶ ὁ τῆς ψυχῆς καὶ ὁ τοῦ σώματος γίνεται χωρισμός· μεθ' ὃν τὸ σῶμα φθορᾷ παραδίδοται, καὶ εἰς τὸν πρόγονον ἀναλύεται χοῦν. Πνεῦμα δὲ ἐνταῦθα τὴν ψυχὴν προσηγόρευσεν.
« ᾿Apostrepsantos de sou to prosōpon, tarachthēsontai. » Kathaper de pasēs emphoreis thymēdias tous tōn agathōn apolauontas, en eumeneią tauta dōroumenos ; houtōs apostrephomenou sou, tarachēs hapanta kai deous empiplatai. « ᾿Antaneleis to pneuma autōn, kai ekleipsousi, kai eis ton choun autōn epistrepsousi. • Sou gar boulomenou, kai ho tēs psychēs kai ho tou sōmatos ginetai chōrismos; meth' hon to sōma phthorą paradidotai, kai eis ton progonon analyetai choun. Pneuma de entautha tēn psychēn prosēgoreusen.
"When you turn away your face, they will be troubled." "Just as you fill with every delight those who enjoy your good things, giving them in favor, so when you turn away, all things are filled with trouble and fear." "You will take away their spirit, and they will fail and return to their dust." "For when you will it, the separation of soul and body takes place, after which the body is handed over to corruption and dissolves into the dust it came from." Here he called the soul "spirit."
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« Εξαποστελεῖς τὸ πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς.» Ἐνταῦθα σαφῶς ἡμῖν τὴν ἀνάστασιν προεκήρυξε, καὶ τὴν διὰ τοῦ παναγίου Πνεύματος ἀναβίωσιν. Οὕτω δὲ καὶ Ἡλίας ὁ πάνυ τῆς χήρας τρὶς ἐμφυσήσας τῷ παιδαρίῳ, καὶ διὰ τῆς ἐνοικούσης πνευματικῆς χάριτος ἐπαναγαγὼν ζωήν · οὕτω καὶ Ἑλισσαῖος τὸν τῆς Σουμανίτιδος ἐζωοποίησε παῖδα, τῷ πνευματικῷ χρησάμενος ἐμφυσήματι, καὶ τῷ ζωοποιῷ πνεύματι πραγματευσάμενος τὴν ζωήν. Οὕτω τῆς θείας δυνάμεως, καὶ τήνδε τὴν ἐνέργειαν δείξας, εἰς ὑμνῳδίαν μεταφέρει τὴν γλῶτταν.
« Exaposteleis to pneuma sou, kai ktisthēsontai, kai anakainieis to prosōpon tēs gēs.» Entautha saphōs hēmin tēn anastasin proekēryxe, kai tēn dia tou panagiou Pneumatos anabiōsin. Houtō de kai Hēlias ho pany tēs chēras tris emphysēsas tǭ paidariǭ, kai dia tēs enoikousēs pneumatikēs charitos epanagagōn zōēn ; houtō kai Helissaios ton tēs Soumanitidos ezōopoiēse paida, tǭ pneumatikǭ chrēsamenos emphysēmati, kai tǭ zōopoiǭ pneumati pragmateusamenos tēn zōēn. Houtō tēs theias dynameōs, kai tēnde tēn energeian deixas, eis hymnǭdian metapherei tēn glōttan.
"You will send forth your Spirit, and they will be created, and you will renew the face of the earth." Here he clearly proclaimed to us beforehand the resurrection and the coming to life again through the all-holy Spirit. So too the great Elijah breathed three times on the widow's child and brought back life through the spiritual grace dwelling in him; so too Elisha brought to life the son of the Shunammite, using the spiritual breath and achieving life by the life-giving Spirit. Having thus shown this operation too of the divine power, he turns his tongue to hymn-singing.
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« Ἤτω ἡ δόξα Κυρίου εἰς τοὺς αἰῶνας. » ᾿Αεὶ, φησὶν, αὐτὸν παρὰ πάντων ὑμνεῖσθαι δίκαιον. Εὐφρανθήσεται Κύριος ἐπὶ τοῖς ἔργοις αὐτοῦ. » Τὴν ἐσομένην τῶν ἀνθρώπων θεογνωσίαν διὰ τούτων ἐθέσπισε. Τῆς γὰρ προτέρας ἀπάτης τῶν ἀνθρώπων ἀπαλλαγέντων, καὶ δεξαμένων τοῦ Θεοῦ τὴν ἐπίγνωσιν, εὐφρανθήσεται Θεὸς, οὐ προσκυνούμενος, ἀλλὰ σωζομένους ὁρῶν.
« Ētō hē doxa Kyriou eis tous aiōnas. » ᾿Aei, phēsin, auton para pantōn hymneisthai dikaion. Euphranthēsetai Kyrios epi tois ergois autou. » Tēn esomenēn tōn anthrōpōn theognōsian dia toutōn ethespise. Tēs gar proteras apatēs tōn anthrōpōn apallagentōn, kai dexamenōn tou Theou tēn epignōsin, euphranthēsetai Theos, ou proskynoumenos, alla sōzomenous horōn.
"Let the glory of the Lord be for ever." "It is just," he says, "that he be hymned by all always." "The Lord will rejoice in his works." By this he foretold the knowledge of God that human beings would come to have. For when human beings are freed from their former deception and receive the knowledge of God, God will rejoice, not at being worshiped, but at seeing them saved.
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« Ὁ ἐπιβλέπων ἐπὶ τὴν γῆν, καὶ ποιῶν αὐτὴν τρέμειν· ὁ ἁπτόμενος τῶν ὀρέων, καὶ καπνίζονται. » Εἰκότως ταῦτα προστέθεικε, τὸ ἀνενδεὲς διδάσκων τῆς θείας φύσεως. Οὐ γὰρ ὡς δεόμενος τέρπεται προσκυνούμενος · ἀλλ' ὡς σώζειν βουλόμενος, τὴν ἀλήθειαν δείκνυσι· καὶ κολάζειν δυνάμενος, οὐκ ἐπιφέρει τὴν κόλασιν· καί τοι μόνῃ τῇ ἐπιφανείᾳ σείων τὴν γῆν, καὶ πυρὸς καὶ καπνοῦ τὰ ὄρη πληρῶν. Τοῦτο δὲ καὶ ἐν τῷ Σινᾷ ὄρει πεποίηκε· τὴν οἰκείαν γὰρ ποιησάμενος ἐπιφάνειαν, τὸ ὄρος ἅπαν ἔδειξε καπνιζόμενον.
« Ho epiblepōn epi tēn gēn, kai poiōn autēn tremein; ho haptomenos tōn oreōn, kai kapnizontai. » Eikotōs tauta prostetheike, to anendees didaskōn tēs theias physeōs. Ou gar hōs deomenos terpetai proskynoumenos ; all' hōs sōzein boulomenos, tēn alētheian deiknysi; kai kolazein dynamenos, ouk epipherei tēn kolasin; kai toi monę̄ tę̄ epiphaneią seiōn tēn gēn, kai pyros kai kapnou ta orē plērōn. Touto de kai en tǭ Siną orei pepoiēke; tēn oikeian gar poiēsamenos epiphaneian, to oros hapan edeixe kapnizomenon.
"Who looks upon the earth and makes it tremble, who touches the mountains and they smoke." He fittingly added this, teaching that the divine nature lacks nothing. For he does not delight in being worshiped as though he needed it; but wishing to save, he shows the truth; and though able to punish, he does not inflict punishment, even though by his appearing alone he shakes the earth and fills the mountains with fire and smoke. This he did on Mount Sinai too: when he made his appearing, he showed the whole mountain smoking.
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• ῎Ασω τῷ Κυρίῳ ἐν τῇ ζωῇ μου, ψαλῶ τῷ Θεῷ μου ἕως ὑπάρχω. ; Καὶ ταῦτα εἰκότως προστέθεικεν. « Οὐ γὰρ ἐστιν ἐν τῷ θανάτῳ ὁ μνημονεύων αὐτοῦ, ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεται αὐτῷ;» Οὕτως ἀπεκλείσθη ταῖς μωραῖς παρθένοις τοῦ νυμφῶνος ἡ θύρα, τὸν τῆς λαμπαδοφορίας καιρὸν εἰς ἀγορασίαν ἐλαίου δαπανησάσαις.
• ᾿Asō tǭ Kyriǭ en tę̄ zōę̄ mou, psalō tǭ Theǭ mou heōs hyparchō. ? Kai tauta eikotōs prostetheiken. « Ou gar estin en tǭ thanatǭ ho mnēmoneuōn autou, en de tǭ hądę̄ tis exomologēsetai autǭ?» Houtōs apekleisthē tais mōrais parthenois tou nymphōnos hē thyra, ton tēs lampadophorias kairon eis agorasian elaiou dapanēsasais.
"I will sing to the Lord in my life; I will make melody to my God as long as I exist." He fittingly added this too. "For in death there is no one who remembers him, and in Hades who will confess him?" So the door of the bridal chamber was shut on the foolish virgins, who had spent the time for carrying lamps in buying oil.
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« Ἡδυνθείη αὐτῷ ἡ διαλογή μου. » Τὴν διαλογὴν, διάλεξιν ὁ Σύμμαχος εἴρηκεν· ὁ δὲ ᾿Ακύλας, ὁμιλίαν. Εὔχομαι δὲ, φησὶ, ταύτην μου τὴν ὑμνῳδίαν ἡδίστην καὶ τερπνοτάτην ὀφθῆναι. « Ἐγὼ δὲ εὐφρανθήσομαι ἐπὶ τῷ Κυρίῳ. » Τούτου γὰρ, φησὶν, γινομένου, ἐγὼ τὴν ἐντεῦθεν εὐθυμίαν καρπώσομαι.
« Hēdyntheiē autǭ hē dialogē mou. » Tēn dialogēn, dialexin ho Symmachos eirēken; ho de ᾿Akylas, homilian. Euchomai de, phēsi, tautēn mou tēn hymnǭdian hēdistēn kai terpnotatēn ophthēnai. « Egō de euphranthēsomai epi tǭ Kyriǭ. » Toutou gar, phēsin, ginomenou, egō tēn enteuthen euthymian karpōsomai.
"May my discourse be sweet to him." For "discourse" Symmachus said "conversation," and Aquila "converse." "I pray," he says, "that this hymn of mine may be seen as most sweet and delightful." "And I will rejoice in the Lord." "For when this happens," he says, "I will reap the gladness that comes from it."
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· Ἐκλείποιεν ἁμαρτωλοὶ ἀπὸ τῆς γῆς καὶ ἄνομοι, ὥστε μὴ ὑπάρχειν αὐτούς. » Τὸ θεῖον κάλλος, καὶ τὸν ἄῤῥητον πλοῦτον ὡς ἐνῆν ἀνθρωπείᾳ φύσει διεξελθὼν, πάντας ἀνθρώπους τῆς αὐτῆς μεταλαχεῖν ἱμείρεται γνώσεως, καὶ τὴν τῶν ἁμαρτωλῶν πάμπαν ἐκλείψαι συμμορίαν ἱκετεύει· οὐκ αὐτοὺς ἀπολέσθαι παρακαλῶν, ἀλλὰ μεταβληθῆναι δεόμενος, καὶ παύσασθαι αὐτῶν τὸ στίφος ἀντιβολῶν μεταταξαμένων καὶ μεταμαθόντων τὰ θεῖα. Εἰ δέ τις ἑτέρως ταῦτα βούλεται νοεῖν τὰ ῥητὰ, ὡς τοῦ προφήτου τοὺς δυσσεβείᾳ συζῶντας ὑποβάλλοντος ἀραῖς, καὶ οὕτως εὑρήσει τῇ ἀποστολικῇ διδασκαλίᾳ τὴν προφητείαν συμβαίνουσαν. Καὶ γὰρ ὁ μακάριος Παῦλος Κορινθίοις ἐπιστέλλων, τοιοῦτον ἀκροτελεύτιον τέθεικεν · « Εἴ τις οὐ φιλεῖ τὸν Κύριον Ἰησοῦν, ἤτω ἀνάθεμα. › Ἴδιον γὰρ τῶν θερμῶς ἀγαπώντων. « Εὐλόγει, ἡ ψυχή μου, τὸν Κύριον. » Οἱ μὲν οὖν ὑμνεῖν τὸν τοσούτων ἀγαθῶν χορηγὸν οὐ βουλόμενοι, ἐκεῖνα πασχέτωσαν ἅπερ εἴρηκα · σὺ δὲ, ὦ ψυχὴ, ἐνδελεχῶς τὸν σὸν ὕμνει Δημιουργὸν καὶ Σωτῆρα.
; Ekleipoien hamartōloi apo tēs gēs kai anomoi, hōste mē hyparchein autous. » To theion kallos, kai ton arrhēton plouton hōs enēn anthrōpeią physei diexelthōn, pantas anthrōpous tēs autēs metalachein himeiretai gnōseōs, kai tēn tōn hamartōlōn pampan ekleipsai symmorian hiketeuei; ouk autous apolesthai parakalōn, alla metablēthēnai deomenos, kai pausasthai autōn to stiphos antibolōn metataxamenōn kai metamathontōn ta theia. Ei de tis heterōs tauta bouletai noein ta rhēta, hōs tou prophētou tous dyssebeią syzōntas hypoballontos arais, kai houtōs heurēsei tę̄ apostolikę̄ didaskalią tēn prophēteian symbainousan. Kai gar ho makarios Paulos Korinthiois epistellōn, toiouton akroteleution tetheiken ; « Ei tis ou philei ton Kyrion Iēsoun, ētō anathema. › Idion gar tōn thermōs agapōntōn. « Eulogei, hē psychē mou, ton Kyrion. » Hoi men oun hymnein ton tosoutōn agathōn chorēgon ou boulomenoi, ekeina paschetōsan haper eirēka ; sy de, ō psychē, endelechōs ton son hymnei Dēmiourgon kai Sōtēra.
"May sinners and the lawless vanish from the earth, so that they are no more." Having recounted the divine beauty and the ineffable wealth as far as human nature could, he longs for all human beings to share the same knowledge, and prays that the company of sinners may vanish altogether. He is not asking that they perish, but begging that they be changed, and pleading that their throng may cease by their changing sides and learning divine things anew. But if someone wishes to understand these words otherwise, as the prophet putting those who live in ungodliness under a curse, he will find in this way too that the prophecy agrees with the apostolic teaching. For the blessed Paul, writing to the Corinthians, put such a conclusion: "If anyone does not love the Lord Jesus, let him be anathema." For this belongs to those who love warmly. "Bless the Lord, O my soul." "Let those who are unwilling to hymn the giver of such great good things suffer what I have said; but you, O soul, hymn your Creator and Savior continually."
Chapter 104
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᾿Αλληλούϊα. Ὑμνεῖν καὶ οὗτος ὁ ψαλμὸς παρακελεύεται τὸν τῶν ὅλων Θεόν· δηλοῖ δὲ καὶ ἡ ἐπιγραφή. Τὸ γὰρ ἀλληλούϊα, Αἰνεῖτε τὸν Κύριον ἑρμηνεύεται. Αναμιμνήσκει δὲ τῶν πρὸς τοὺς πατριάρχας ὑπὸ τοῦ Θεοῦ γεγενημένων ὑποσχέσεων, καὶ τῶν δι᾽ ἐκείνους ὑπ᾿ αὐτοῦ παρασχεθέντων ἀγαθῶν τοῖς ἐκείνων ἐκγόνοις Ἱκανὴ γὰρ καὶ τούτων κἀκείνων ἡ μνήμη, τοὺς τοσούτων εὐεργεσιῶν ἀπολαύσαντας εἰς ζῆλον τῆς τῶν προγόνων ἀρετῆς ἐρεθίσαι καὶ παραθῆξαι. Διδάσκει δὲ καὶ κατὰ ταυτὸν, καὶ τὸν νέον λαὸν, ὡς οὐκ ἀδίκως τὸν ἀχάριστον ἐκεῖνον λαὸν τῆς οἰκείας κηδεμονίας ἐγύμνωσεν. Ἐπειδὴ γὰρ Θεοῦ λαὸς ἐχρημάτιζον, καὶ προφανῶς τῆς θείας προμηθείας ἀπήλαυον, ἔρημοι δὲ ταύτης ὕστερον ἐγένοντο παντελῶς · διὰ τῶν προκειμένων ψαλμῶν διδάσκει πάντας ἀνθρώπους, ὅσα μὲν αὐτὸν εὐηργέτησε καὶ ἡλίκα, ὅπως δὲ ἀχάριστοι περὶ τὰς εὐεργεσίας ἐκεῖνοι γεγένηνται · ὡς ἂν ὁμοῦ καὶ τῆς κατ᾿ ἐκείνων ἐξενεχθείσης ψήφου τὸ δίκαιον καταμάθοιεν ἅπαντες, καὶ τῆς ἀχαριστίας ὁρῶντες τὰ ἐπίχειρα, μὴ τὴν αὐτὴν ἐκείνοις βαδίζοιεν, ἀλλὰ τὴν εὐθεῖαν ὁδεύσοιεν. « Ἐξομολογεῖσθε τῷ Κυρίῳ, καὶ ἐπικαλεῖσθε τὸ ὄνομα αὐτοῦ. › Τὸ δὲ ἐπικαλεῖσθε, κηρύσσητε ὁ Σύμμαχος εἴρηκε. Παρακελεύεται δὲ ὁ λόγος τὴν εὐχαριστήριον ὑμνῳδίαν προσφέρειν, καὶ διηγεῖσθαι τὰς θείας εὐεργεσίας. « ᾿Απαγγείλατε ἐν τοῖς ἔθνεσι τὰ ἔργα αὐτοῦ. » Δῆλόν ἐστι καὶ σαφὲς, ὡς ὄνησιν οὐκ Ἰουδαίοις μόνον, ἀλλὰ, καὶ τοῖς ἔθνεσιν ἅπασιν πραγματεύεται.
᾿Allēlouïa. Hymnein kai houtos ho psalmos parakeleuetai ton tōn holōn Theon; dēloi de kai hē epigraphē. To gar allēlouïa, Aineite ton Kyrion hermēneuetai. Anamimnēskei de tōn pros tous patriarchas hypo tou Theou gegenēmenōn hyposcheseōn, kai tōn di᾽ ekeinous hyp᾿ autou paraschethentōn agathōn tois ekeinōn ekgonois Hikanē gar kai toutōn kakeinōn hē mnēmē, tous tosoutōn euergesiōn apolausantas eis zēlon tēs tōn progonōn aretēs erethisai kai parathēxai. Didaskei de kai kata tauton, kai ton neon laon, hōs ouk adikōs ton achariston ekeinon laon tēs oikeias kēdemonias egymnōsen. Epeidē gar Theou laos echrēmatizon, kai prophanōs tēs theias promētheias apēlauon, erēmoi de tautēs hysteron egenonto pantelōs ; dia tōn prokeimenōn psalmōn didaskei pantas anthrōpous, hosa men auton euērgetēse kai hēlika, hopōs de acharistoi peri tas euergesias ekeinoi gegenēntai ; hōs an homou kai tēs kat᾿ ekeinōn exenechtheisēs psēphou to dikaion katamathoien hapantes, kai tēs acharistias horōntes ta epicheira, mē tēn autēn ekeinois badizoien, alla tēn eutheian hodeusoien. « Exomologeisthe tǭ Kyriǭ, kai epikaleisthe to onoma autou. › To de epikaleisthe, kēryssēte ho Symmachos eirēke. Parakeleuetai de ho logos tēn eucharistērion hymnǭdian prospherein, kai diēgeisthai tas theias euergesias. « ᾿Apangeilate en tois ethnesi ta erga autou. » Dēlon esti kai saphes, hōs onēsin ouk Ioudaiois monon, alla, kai tois ethnesin hapasin pragmateuetai.
Alleluia. This psalm too urges us to hymn the God of all; the title also shows it, for "alleluia" means "Praise the Lord." It recalls the promises made by God to the patriarchs, and the good things he provided for their sake to their descendants. For the memory of both is enough to rouse and sharpen those who have enjoyed such great benefits to emulate the virtue of their forefathers. At the same time it also teaches the new people that it was not unjustly that he stripped that ungrateful people of his care. For since they bore the name of God's people and plainly enjoyed the divine providence, but later became entirely bereft of it, through the psalms before us he teaches all human beings how many and how great were his benefits to them, and how ungrateful they proved toward those benefits; so that all might at once learn the justice of the sentence pronounced against them and, seeing the wages of ingratitude, might not walk the same road as they did, but travel the straight one. "Confess the Lord, and call upon his name." For "call upon" Symmachus said "proclaim." The text urges us to offer the hymn of thanksgiving and to recount the divine benefits. "Announce his works among the nations." It is plain and clear that he brings benefit not to the Jews alone but to all the nations.
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« ῎Ασατε αὐτῷ, καὶ ψάλατε αὐτῷ· διηγήσασθε πάντα τὰ θαυμάσια αὐτοῦ. » Ὕμνοις αὐτὸν καὶ μελῳδίαις ἀμείβεσθε· καὶ τοὺς ἀγνοοῦντας διδάξατε τὰ παρ᾿ αὐτοῦ γεγενημένα θαύματα.
« ᾿Asate autǭ, kai psalate autǭ; diēgēsasthe panta ta thaumasia autou. » Hymnois auton kai melǭdiais ameibesthe; kai tous agnoountas didaxate ta par᾿ autou gegenēmena thaumata.
"Sing to him and make melody to him; recount all his wonders." "Repay him with hymns and songs, and teach those who do not know them the wonders he has done."
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« Ἐπαινεῖσθε ἐν τῷ ὀνόματι τῷ ἁγίῳ αὐτοῦ. » Ὁ δὲ ᾿Ακύλας καυχᾶσθε ἀντὶ τοῦ ἐπαινεῖσθε τέθεικε. Παρακελεύεται δὲ ὁ λόγος, μὴ ἐπὶ πλούτῳ, μὴ ἐπὶ ῥώμῃ, μὴ ἐπὶ δυναστείᾳ μέγα φρονεῖν, ἀλλ᾽ ἐν τῇ τοῦ Θεοῦ γνώσει καὶ προμηθείᾳ. Τοῦτο παρηγγύησε καὶ ὁ θεῖος ᾿Αποστόλος · « ῾Ο καυχώμενος γὰρ, φησὶν, ἐν Κυρίῳ καυχάσθω. » Ταῦτα καὶ ἡ σοφωτάτη ῎Αννα διέξεισι, « Μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ, καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ. » Καὶ, «Μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ, ἀλλ᾽ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, ἐν τῷ συνιεῖν καὶ γινώσκειν τὸν Κύριον, καὶ ποιεῖν κρῖμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς. » – – Εὐφρανθήτω καρδία ζητούντων τὸν Κύριον. » Τῆς γὰρ εἰς τὸν Θεὸν ἐλπίδος εὐφροσύνη καρπός.
« Epaineisthe en tǭ onomati tǭ hagiǭ autou. » Ho de ᾿Akylas kauchasthe anti tou epaineisthe tetheike. Parakeleuetai de ho logos, mē epi ploutǭ, mē epi rhōmę̄, mē epi dynasteią mega phronein, all᾽ en tę̄ tou Theou gnōsei kai promētheią. Touto parēngyēse kai ho theios ᾿Apostolos ; « ῾O kauchōmenos gar, phēsin, en Kyriǭ kauchasthō. » Tauta kai hē sophōtatē ᾿Anna diexeisi, « Mē kauchasthō ho sophos en tę̄ sophią autou, kai mē kauchasthō ho ischyros en tę̄ ischyï autou. » Kai, «Mē kauchasthō ho plousios en tǭ ploutǭ autou, all᾽ en toutǭ kauchasthō ho kauchōmenos, en tǭ syniein kai ginōskein ton Kyrion, kai poiein krima kai dikaiosynēn epi tēs gēs. » – – Euphranthētō kardia zētountōn ton Kyrion. » Tēs gar eis ton Theon elpidos euphrosynē karpos.
"Glory in his holy name." Aquila put "boast" instead of "glory." The text urges us not to pride ourselves on wealth, strength, or power, but on the knowledge and providence of God. The divine Apostle also gave this charge: "For let him who boasts," he says, "boast in the Lord." The most wise Hannah too sets this forth: "Let not the wise man boast in his wisdom, and let not the strong man boast in his strength," and, "Let not the rich man boast in his riches; but let him who boasts boast in this, in understanding and knowing the Lord, and in doing judgment and righteousness in the midst of the earth." "Let the heart of those who seek the Lord rejoice." For gladness is the fruit of hope in God.
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« Ζητήσατε τὸν Κύριον, καὶ κραταιώθητε. » Καὶ διδάσκων πῶς δεῖ τοῦτο ποιεῖν, ἐπήγαγε • Ζητήσατε τὸ πρόσωπον αὐτοῦ διαπαντός. » Οὐ γὰρ ἅπαξ ἢ δὶς, ἀλλὰ παρὰ πάντα τὸν βίον τὴν ἄνωθεν ἐπικουρίαν προσήκει ζητεῖν, καὶ τὴν ὠφέλειαν καρποῦσθαι. Ἄμαχοι γὰρ οἱ ζητοῦντες ἔσονται, καὶ ἀήττητοι. Τοῦτο καὶ ὁ Κύριος νομοθετῶν ὑπηγγείλατο· « Αἰτεῖτε καὶ δοθήσεται ὑμῖν, ζητεῖτε καὶ εὑρήσετε, κρούετε καὶ ἀνοιγήσεται ὑμῖν· πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρίσκει, καὶ τῷ κρούοντι ἀνοιγήσεται. »
« Zētēsate ton Kyrion, kai krataiōthēte. » Kai didaskōn pōs dei touto poiein, epēgage • Zētēsate to prosōpon autou diapantos. » Ou gar hapax ē dis, alla para panta ton bion tēn anōthen epikourian prosēkei zētein, kai tēn ōpheleian karpousthai. Amachoi gar hoi zētountes esontai, kai aēttētoi. Touto kai ho Kyrios nomothetōn hypēngeilato; « Aiteite kai dothēsetai hymin, zēteite kai heurēsete, krouete kai anoigēsetai hymin; pas gar ho aitōn lambanei, kai ho zētōn heuriskei, kai tǭ krouonti anoigēsetai. »
"Seek the Lord and be strengthened." And teaching how this must be done, he added: "Seek his face continually." For one should seek help from above not once or twice but throughout one's whole life, and reap the benefit. Those who seek will be unconquerable and invincible. The Lord also promised this when giving his laws: "Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you; for everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened."
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« Μνήσθητε τῶν θαυμασίων αὐτοῦ ὧν ἐποίησε, τὰ τέρατα αὐτοῦ, καὶ τὰ κρίματα τοῦ στόματος αὐτοῦ. » Μὴ παράδοτε λήθῃ τὰς ἀῤῥήτους θαυματουργίας, ἂς τῇ δικαίᾳ ψήφῳ κοσμήσας ὁ Δεσπότης εἰργάσατο. Κρίματα γὰρ ἐνταῦθα προσηγόρευσε τὰ ἐνδίκως ὑπὸ τοῦ Θεοῦ γεγενημένα θαύματα. Ἐπειδὴ γὰρ τῶν ἐν Αἰγύπτῳ γεγενημένων ποιεῖται διήγησιν, προδιδάσκει τῆς Αἰγυπτίων τιμωρίας τὸ δίκαιον.
« Mnēsthēte tōn thaumasiōn autou hōn epoiēse, ta terata autou, kai ta krimata tou stomatos autou. » Mē paradote lēthę̄ tas arrhētous thaumatourgias, as tę̄ dikaią psēphǭ kosmēsas ho Despotēs eirgasato. Krimata gar entautha prosēgoreuse ta endikōs hypo tou Theou gegenēmena thaumata. Epeidē gar tōn en Aigyptǭ gegenēmenōn poieitai diēgēsin, prodidaskei tēs Aigyptiōn timōrias to dikaion.
"Remember his wonders that he did, his marvels and the judgments of his mouth." "Do not hand over to forgetfulness the ineffable wonders that the Master worked, adorning them with a just sentence." Here he called "judgments" the wonders God performed justly. For since he is going to give an account of what happened in Egypt, he teaches beforehand the justice of the Egyptians' punishment.
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« Σπέρμα Ἀβραὰμ δοῦλοι αὐτοῦ, υἱοὶ Ἰακώβ ἐκλεκτοὶ αὐτοῦ. » Τοὺς αὐτοὺς καὶ τοῦτο κἀκεῖνο καλεῖ, ὡς τοὺς μὲν ἀπογόνους, τοὺς δὲ υἱοὺς χρηματίσαντας. Ἐκλεκτοὺς δὲ προσηγόρευσεν ὡς παρὰ πάντα τὰ ἔθνη λαὸς κληθέντας Θεοῦ. Τοῦτο δὲ καὶ διὰ τῶν ἐπιφερομένων ἐδήλωσεν.
« Sperma Abraam douloi autou, huioi Iakōb eklektoi autou. » Tous autous kai touto kakeino kalei, hōs tous men apogonous, tous de huious chrēmatisantas. Eklektous de prosēgoreusen hōs para panta ta ethnē laos klēthentas Theou. Touto de kai dia tōn epipheromenōn edēlōsen.
"Seed of Abraham, his servants; sons of Jacob, his chosen ones." He calls the same people both, since they were known as descendants of the one and sons of the other. He called them "chosen" because they alone of all the nations were called God's people. He showed this also by what follows.
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« Αὐτὸς Κύριος ὁ Θεὸς ἡμῶν, ἐν πάσῃ τῇ γῇ τὰ κρίματα αὐτοῦ. » Ὁ γὰρ αὐτὸς ὢν ἁπάντων Θεὸς καὶ Κύριος, καὶ πάσης δεσπόζων τῆς οἰκουμένης, τούτους ἴδιον λαὸν προσηγόρευσεν.
« Autos Kyrios ho Theos hēmōn, en pasę̄ tę̄ gę̄ ta krimata autou. » Ho gar autos ōn hapantōn Theos kai Kyrios, kai pasēs despozōn tēs oikoumenēs, toutous idion laon prosēgoreusen.
"He is the Lord our God; his judgments are in all the earth." For he who is God and Lord of all and rules over the whole world called these his own people.
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· Ἐμνήσθη εἰς τὸν αἰῶνα διαθήκης αὐτοῦ, · λόγου οὗ ἐνετείλατο εἰς χιλίας γενεάς. » Τὸ διαρκὲς καὶ μόνιμον τῶν πρὸς τὸν ᾿Ἀβραὰμ γεγενημένων ὑποσχέσεων διὰ τούτων διδάσκει. Οὐ γὰρ, ὥς τινες ὑπέλαβον, ὑπερβολικὸς ὁ λόγος· ἀλλ᾿ ἀληθὴς καὶ θεῖος. Ὑπέσχετο δὲ ὁ τῶν ὅλων Θεὸς, ἐν τῷ σπέρματι αὐτοῦ εὐλογήσειν πάντα τὰ ἔθνη. Σπέρμα δὲ αὐτοῦ ὁ Δεσπότης Χριστὸς κατὰ σάρκα· ὃς αἰώνιον ἔχει τὸ κράτος, καὶ τὴν βασιλείαν ἀνώλεθρον. Τοῦτο δὲ καὶ τῶν χιλίων γενεῶν ἡ μνήμη παραδηλοῖ. Οὐ γὰρ ἐτῶν ἀριθμὸν ὁ λόγος σημαίνει, ἀλλὰ τὸ διαρκὲς καὶ αἰώνιον τῶν γενεῶν τὸ πλῆθος αἰνίττεται.
; Emnēsthē eis ton aiōna diathēkēs autou, ; logou hou eneteilato eis chilias geneas. » To diarkes kai monimon tōn pros ton ᾿Abraam gegenēmenōn hyposcheseōn dia toutōn didaskei. Ou gar, hōs tines hypelabon, hyperbolikos ho logos; all᾿ alēthēs kai theios. Hypescheto de ho tōn holōn Theos, en tǭ spermati autou eulogēsein panta ta ethnē. Sperma de autou ho Despotēs Christos kata sarka; hos aiōnion echei to kratos, kai tēn basileian anōlethron. Touto de kai tōn chiliōn geneōn hē mnēmē paradēloi. Ou gar etōn arithmon ho logos sēmainei, alla to diarkes kai aiōnion tōn geneōn to plēthos ainittetai.
"He remembered his covenant for ever, the word that he commanded for a thousand generations." By this he teaches the enduring and lasting character of the promises made to Abraham. For the statement is not, as some have supposed, an exaggeration, but true and divine. The God of all promised to bless all the nations in his seed; and his seed according to the flesh is Christ the Master, who has everlasting power and an indestructible kingdom. The mention of a thousand generations also indicates this. For the text does not signify a number of years, but hints at the enduring and everlasting multitude of generations.
104.9PG 80 80:1711
« Ο τι δε διέθετο τῷ Ἀβραὰμ, καὶ τοῦ ὅρκου αὐτοῦ τῷ Ἰσαάκ. Καὶ ἔστησεν αὐτὸν τῷ Ἰακώβ εἰς πρόσταγμα, καὶ τῷ Ἰσραὴλ εἰς διαθήκην αἰώνιον. » Τούτων τῶν ὅρκων καὶ ὁ θεσπέσιος ἐμνημόνευσε Μωσῆς· « Εἶπε γὰρ, φησὶν, ὁ Θεὸς πρὸς ᾿Αβραάμ, Κατ' ἐμαυτοῦ ὤμοσα, ἡ μὴν εὐλογῶν εὐλογήσω, καὶ πληθύνων πληθυνῶ τὸ σπέρμα σου, ὡς τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει· καὶ εὐλογηθήσονται ἐν τῷ σπέρματί σου πᾶσαι αἱ φυλαὶ τῆς γῆς. • Τούτῳ τῷ ὄρκῳ καὶ τὸν Ἰσαὰκ ἀναμιμνήσκει βεβαιοῖ καὶ πρὸς τὸν Ἰακὼβ τὰς συνθήκας· καὶ μέντοι καὶ πληροῖ ταύτας, διὰ μὲν Μωσοῦ τοὺς ἐκείνων ἐκγόνους τῆς Αἰγυπτίων ἐλευθερώσας δουλείας, διὰ δὲ Ἰησοῦ τοῦ Ναυῆ τὴν ἐπηγγελμένην γῆν ἀποδούς · τὸ δὲ τέλος τῆς ἐπαγγελίας διὰ τοῦ Δεσπότου συμπεράνας Χριστοῦ.
« O ti de dietheto tǭ Abraam, kai tou horkou autou tǭ Isaak. Kai estēsen auton tǭ Iakōb eis prostagma, kai tǭ Israēl eis diathēkēn aiōnion. » Toutōn tōn horkōn kai ho thespesios emnēmoneuse Mōsēs; « Eipe gar, phēsin, ho Theos pros ᾿Abraam, Kat' emautou ōmosa, hē mēn eulogōn eulogēsō, kai plēthynōn plēthynō to sperma sou, hōs ta astra tou ouranou tǭ plēthei; kai eulogēthēsontai en tǭ spermati sou pasai hai phylai tēs gēs. • Toutǭ tǭ orkǭ kai ton Isaak anamimnēskei bebaioi kai pros ton Iakōb tas synthēkas; kai mentoi kai plēroi tautas, dia men Mōsou tous ekeinōn ekgonous tēs Aigyptiōn eleutherōsas douleias, dia de Iēsou tou Nauē tēn epēngelmenēn gēn apodous ; to de telos tēs epangelias dia tou Despotou symperanas Christou.
"Which he made with Abraham, and of his oath to Isaac. And he established it for Jacob as an ordinance, and for Israel as an everlasting covenant." The inspired Moses also mentioned these oaths: "For God said," he says, "to Abraham: By myself I have sworn: surely blessing I will bless you, and multiplying I will multiply your seed as the stars of heaven in number; and in your seed all the tribes of the earth will be blessed." With this oath he also reminds Isaac and confirms the agreements with Jacob; and indeed he fulfills them, freeing their descendants from slavery to the Egyptians through Moses, giving them the promised land through Joshua son of Nun, and completing the promise through Christ the Master.
104.11PG 80 80:1711
« Λέγων, Σοὶ δώσω τὴν γῆν Χαναάν, σχοίνισμα κληρονομίας ὑμῶν. › Σχοίνισμα τὴν τῆς γῆς ἐκάλεσε δεσποτείαν · τῶν κεκτημένων γὰρ ἴδιον μέτρῳ τὴν γῆν ὑποβάλλειν.
« Legōn, Soi dōsō tēn gēn Chanaan, schoinisma klēronomias hymōn. › Schoinisma tēn tēs gēs ekalese despoteian ; tōn kektēmenōn gar idion metrǭ tēn gēn hypoballein.
"Saying: To you I will give the land of Canaan, the measured portion of your inheritance." By "measured portion" (literally "rope-measure") he meant possession of the land; for it is the mark of owners to subject land to measurement.
104.12PG 80 80:1711
· Ἐν τῷ εἶναι αὐτοὺς ἀριθμῷ βραχεῖς, ὀλιγοστοὺς καὶ παροίκους ἐν αὐτῇ. » Ταῦτα δὲ, φησὶν, ὑπέσχετο τοῖς πατράσιν ὀλίγοις οὖσι, καὶ σφόδρα εὐαριθμήτοις· δηλοῖ δὲ διὰ τούτου τοῦ ὑπισχνουμένου τὴν δύναμιν· ὅτι καί τοι οὕτως ὀλίγοις τοσαύτης γῆς δεσποτείαν παρέχειν ἠδύνατο.
; En tǭ einai autous arithmǭ bracheis, oligostous kai paroikous en autę̄. » Tauta de, phēsin, hypescheto tois patrasin oligois ousi, kai sphodra euarithmētois; dēloi de dia toutou tou hypischnoumenou tēn dynamin; hoti kai toi houtōs oligois tosautēs gēs despoteian parechein ēdynato.
"When they were few in number, very few, and sojourners in it." "He promised these things," he says, "to the fathers when they were few and very easily counted." By this he shows the power of the one promising: though they were so few, he was able to grant them possession of so great a land.
104.13PG 80 80:1711
« Καὶ διῆλθον ἐξ ἔθνους εἰς ἔθνος, καὶ ἐκ βασιλείας εἰς λαὸν ἕτερον. » Παροικοῦντες γὰρ οἱ πατριάρχαι διετέλεσαν, καὶ οὐδὲ ἐφ᾽ ἑνὸς ἱδρύμενοι τόπου· ἀλλὰ νῦν μὲν ὧδε, νῦν δὲ ἐκεῖ τὰς σκηνὰς μεταφέροντες.
« Kai diēlthon ex ethnous eis ethnos, kai ek basileias eis laon heteron. » Paroikountes gar hoi patriarchai dietelesan, kai oude eph᾽ henos hidrymenoi topou; alla nyn men hōde, nyn de ekei tas skēnas metapherontes.
"And they went from nation to nation, and from one kingdom to another people." For the patriarchs continued as sojourners, not settled in a single place, but moving their tents now here, now there.
104.14PG 80 80:1713
« Οὐκ ἀφῆκεν ἄνθρωπον ἀδικῆσαι αὐτούς. » Κρείττους γὰρ αὐτοὺς τῶν ἀδικῶν πειραθέντων ἀπέφηνεν. Καὶ ἤλεγξεν ὑπὲρ αὐτῶν βασιλεῖς. ›
« Ouk aphēken anthrōpon adikēsai autous. » Kreittous gar autous tōn adikōn peirathentōn apephēnen. Kai ēlenxen hyper autōn basileis. ›
"He did not allow anyone to wrong them." For he made them stronger than those who tried to wrong them. "And he rebuked kings for their sake."
104.15PG 80 80:1713
« Μὴ ἅπτεσθε τῶν χριστῶν μου, καὶ ἐν τοῖς προφήταις μου μὴ πονηρεύσεσθε. » Οὕτω τὸν Φαραὼ ἥτασεν ἐτασμοῖς μεγάλοις καὶ φοβεροῖς περὶ Σάῤῥας τῆς γυναικὸς ᾿Αβραάμ. Οὕτω νύκτωρ τὸν ᾿Αβιμέλεχ ἐξεδειμάτωσεν εἰρηκώς· Ἰδοὺ σὺ ἀποθνήσκεις περὶ Σάῤῥας τῆς γυναικὸς ᾿Αβραάμ· αὕτη δὲ ἐστιν συνῳκηκυῖα ἀνδρί. Οὕτω τὸν Ἰσαὰκ αἰδέσιμον τοῖς τηνικαῦτα τὴν Παλαιστίνην οἰκοῦσιν ἀπέφηνεν. Οὕτω φονῶντι τῷ Λάβαν ἠπείλησεν · • Ὅρα γὰρ, ἔφη, μὴ λαλήσῃς σκληρὰ κατὰ τοῦ παιδός μου Ἰακώβ. Χριστοὺς δὲ προσαγορεύει, οὐχ ὡς ἐλαίῳ κεχρισμένους, ἀλλ' ὡς ἐκλεκτοὺς γενομένους. Προφήτην δὲ καὶ αὐτὸς ὁ Θεὸς τὸν ᾿Ἀβραὰμ προσηγόρευσεν· « ᾿Απόδος γὰρ, ἔφη, τὴν γυναῖκα τῷ ἀνδρὶ, ὅτι προφήτης ἐστί · καὶ προσεύξεται περὶ σοῦ, καὶ σωθήσῃ.
« Mē haptesthe tōn christōn mou, kai en tois prophētais mou mē ponēreusesthe. » Houtō ton Pharaō hētasen etasmois megalois kai phoberois peri Sarrhas tēs gynaikos ᾿Abraam. Houtō nyktōr ton ᾿Abimelech exedeimatōsen eirēkōs; Idou sy apothnēskeis peri Sarrhas tēs gynaikos ᾿Abraam; hautē de estin synǭkēkuia andri. Houtō ton Isaak aidesimon tois tēnikauta tēn Palaistinēn oikousin apephēnen. Houtō phonōnti tǭ Laban ēpeilēsen ; • Hora gar, ephē, mē lalēsę̄s sklēra kata tou paidos mou Iakōb. Christous de prosagoreuei, ouch hōs elaiǭ kechrismenous, all' hōs eklektous genomenous. Prophētēn de kai autos ho Theos ton ᾿Abraam prosēgoreusen; « ᾿Apodos gar, ephē, tēn gynaika tǭ andri, hoti prophētēs esti ; kai proseuxetai peri sou, kai sōthēsę̄.
"Do not touch my anointed ones, and do my prophets no harm." So he afflicted Pharaoh with great and fearful afflictions because of Sarah, Abraham's wife. So by night he terrified Abimelech, saying: "Behold, you are to die because of Sarah, Abraham's wife; for she has been living with a husband." So he made Isaac respected by those who then inhabited Palestine. So he threatened Laban when he was bent on murder: "See," he said, "that you do not speak harshly against my servant Jacob." He calls them "anointed" not as anointed with oil but as having become chosen. And God himself called Abraham a prophet: "Restore the wife to the man," he said, "for he is a prophet; and he will pray for you, and you will be saved."
104.16PG 80 80:1713
« Καὶ ἐκάλεσε λιμὸν ἐπὶ τὴν γῆν. » Ἡ ἁμαρτία τὴν παιδείαν ἐφέλκεται· ἡ δὲ παιδεία τὸν θηριώδη βίον ἐλέγχει· ὁ δὲ ἔλεγχος τὴν τοῦ βίου μεταβολὴν πραγματεύεται. Τὸν τοίνυν λιμὸν ἐπήγαγε˙ διὰ τὸν παράνομον βίον τῶν τηνικαῦτα ἀνθρώπων· ἀλλ' ὅμως καὶ οὕτω τῶν οἰκείων θεραπόντων ἐπεμελήθη. • Πᾶν στήριγμα ἄρτου συνέτριψεν. » ᾿Αντὶ τοῦ, Πᾶν διαθρέψαι δυνάμενον σπανίσαι πεποίηκεν· οὐ μόνον σἴτον, ἀλλὰ καὶ κριθὰς, καὶ ὄσπρια, καὶ τ' ἄλλα δι' ὧν βιοτεύουσιν ἄνθρωποι.
« Kai ekalese limon epi tēn gēn. » Hē hamartia tēn paideian ephelketai; hē de paideia ton thēriōdē bion elenchei; ho de elenchos tēn tou biou metabolēn pragmateuetai. Ton toinyn limon epēgage˙ dia ton paranomon bion tōn tēnikauta anthrōpōn; all' homōs kai houtō tōn oikeiōn therapontōn epemelēthē. • Pan stērigma artou synetripsen. » ᾿Anti tou, Pan diathrepsai dynamenon spanisai pepoiēken; ou monon siton, alla kai krithas, kai ospria, kai t' alla di' hōn bioteuousin anthrōpoi.
"And he called a famine upon the land." Sin draws on discipline; discipline exposes a brutish life; and the exposure brings about a change of life. He brought the famine, then, because of the lawless life of the people of that time; yet even so he took care of his own servants. "He broke every staff of bread." That is, he made scarce everything that could nourish: not only wheat, but also barley, pulses, and the other things by which human beings live.
104.17PG 80 80:1713
« ᾿Απέστειλεν ἔμπροσθεν αὐτῶν ἄνθρωπον, εἰς δοῦλον ἐπράθη Ἰωσήφ. » Αμφότερα κατὰ ταυτὸν ἐδήλωσε, καὶ τῶν ἀδελφῶν τὴν μοχθηρίαν, καὶ τὴν αὐτοῦ σοφίαν· τῇ γὰρ ἐκείνων εἰς δέον ἐχρήσατο πονηρίᾳ. Οὐ γὰρ αὐτὸς ἐκείνους ἠνάγκασεν ἀπεμπολῆσαι τὸν ἀδελφὸν, ἀλλὰ τῇ κακοηθείᾳ μὲν τῇ ἐκείνων ἐνδέδωκεν. Αὐτὸς δὲ εἰς δέον ταύτῃ χρησάμενος, βασιλέα τὸν δοῦλον ἀπέφηνε, καὶ τῷ γένει τὴν εἰς Αἴγυπτον κάθοδον ἐπρυτάνευσεν. Ἔδει γὰρ τοὺς λαὸν Θεοῦ μέλλοντας χρηματίζειν, περιφανεῖς γενέσθαι καὶ περιβλέπτους διὰ τῶν ὑπὲρ αὐτῶν γινομένων θαυμάτων. Ἡ γὰρ εἰς αὐτοὺς γινομένη κηδεμονία τὸν τούτων Θεὸν ἀνεκήρυττε, καὶ τοὺς ἀκούοντας τῷ φωτὶ τῆς θεογνωσίας κατέλαμψεν.
« ᾿Apesteilen emprosthen autōn anthrōpon, eis doulon eprathē Iōsēph. » Amphotera kata tauton edēlōse, kai tōn adelphōn tēn mochthērian, kai tēn autou sophian; tę̄ gar ekeinōn eis deon echrēsato ponērią. Ou gar autos ekeinous ēnankasen apempolēsai ton adelphon, alla tę̄ kakoētheią men tę̄ ekeinōn endedōken. Autos de eis deon tautę̄ chrēsamenos, basilea ton doulon apephēne, kai tǭ genei tēn eis Aigypton kathodon eprytaneusen. Edei gar tous laon Theou mellontas chrēmatizein, periphaneis genesthai kai peribleptous dia tōn hyper autōn ginomenōn thaumatōn. Hē gar eis autous ginomenē kēdemonia ton toutōn Theon anekērytte, kai tous akouontas tǭ phōti tēs theognōsias katelampsen.
"He sent a man before them; Joseph was sold as a slave." He showed two things at once: the wickedness of the brothers and his own wisdom; for he used their wickedness to a needful end. He did not compel them to sell their brother; he gave way to their malice. But he used it to a needful end, made the slave a king, and arranged the family's descent into Egypt. For those who were to bear the name of God's people had to become famous and admired through the wonders done on their behalf. For the care shown them proclaimed their God and lit up those who heard with the light of the knowledge of God.
104.18PG 80 80:1713
« Ἐταπείνωσαν ἐν πέδαις τοὺς πόδας αὐτοῦ, σίδηρον διῆλθεν ἡ ψυχὴ αὐτοῦ. » Μετὰ γὰρ τὴν τῆς μοιχείας συκοφαντίαν, τὸ δεσμωτήριον ᾤκησε, καὶ παραυτίκα ὡς εἰκὸς περιέθηκαν αὐτῷ τὰ ἐκ σιδήρου δεσμά. Τοῦτο μέντοι ὁ Σύμμαχος οὕτως εἴρηκεν, Εἰς σίδηρον διῆλθεν ἡ ψυχὴ αὐτοῦ, ἀντὶ τοῦ, Μέχρι σφαγῆς ἐκινδύνευσεν.
« Etapeinōsan en pedais tous podas autou, sidēron diēlthen hē psychē autou. » Meta gar tēn tēs moicheias sykophantian, to desmōtērion ǭkēse, kai parautika hōs eikos periethēkan autǭ ta ek sidērou desma. Touto mentoi ho Symmachos houtōs eirēken, Eis sidēron diēlthen hē psychē autou, anti tou, Mechri sphagēs ekindyneusen.
"They humbled his feet in fetters; his soul passed through iron." For after the false accusation of adultery he lived in the prison, and no doubt they at once put iron chains on him. Symmachus rendered it: "His soul passed into iron," that is, "he was in danger even of slaughter."
104.19PG 80 80:1715
« Μέχρι τοῦ ἐλθεῖν τὸν λόγον αὐτοῦ, τὸ λόγιον Κυρίου ἐπύρωσεν αὐτόν. » Ταῦτα δὲ ὑπέμεινεν ἅπαντα χρυσοῦ δίκην δοκιμαζόμενος · οὐχ ἵνα τὸ ἀκίβδηλον τῆς τοῦ Ἰωσὴφ ἀρετῆς ὁ τῶν ὅλων μάθῃ Θεὸς, ὁ γινώσκων τὰ πάντα πρὶν γενέσεως αὐτῶν · ἀλλ᾽ ἵνα τοῖς ἄλλοις ἀνθρώποις τὴν ἐκείνου φιλοσοφίαν δείξῃ, καὶ ἀρχέτυπον ἀληθείας προθῇ.
« Mechri tou elthein ton logon autou, to logion Kyriou epyrōsen auton. » Tauta de hypemeinen hapanta chrysou dikēn dokimazomenos ; ouch hina to akibdēlon tēs tou Iōsēph aretēs ho tōn holōn mathę̄ Theos, ho ginōskōn ta panta prin geneseōs autōn ; all᾽ hina tois allois anthrōpois tēn ekeinou philosophian deixę̄, kai archetypon alētheias prothę̄.
"Until his word came, the saying of the Lord tested him by fire." He endured all this, tested like gold; not that the God of all, who knows all things before they come to be, might learn the purity of Joseph's virtue, but that he might show his wisdom to other people and set before them a pattern of truth.
104.20PG 80 80:1715
« ᾿Απέστειλε βασιλεὺς, καὶ ἔλυσεν αὐτόν· ἄρχων λαοῦ, καὶ ἀφῆκεν αὐτόν. Κατέστησεν αὐτὸν κύριον τοῦ οἴκου αὐτοῦ, καὶ ἄρχοντα πάσης τῆς κτήσεως αὐτοῦ. • Καὶ τὴν ἀπὸ τῆς οἰκονομίας ὠφέλειαν δεικνὺς, ἐπήγαγε·
« ᾿Apesteile basileus, kai elysen auton; archōn laou, kai aphēken auton. Katestēsen auton kyrion tou oikou autou, kai archonta pasēs tēs ktēseōs autou. • Kai tēn apo tēs oikonomias ōpheleian deiknys, epēgage;
"The king sent and released him; the ruler of the people, and set him free. He made him lord of his house and ruler of all his possessions." And showing the benefit of the dispensation, he added:
104.22PG 80 80:1715
« Τοῦ παιδεῦσαι τοὺς ἄρχοντας αὐτοῦ ὡς ἑαυτὸν, καὶ τοὺς πρεσβυτέρους αὐτοῦ σοφίσαι. » Ἐπίσημος γὰρ διὰ τῆς τῶν ὀνείρων ἑρμηνείας τῷ βασιλεῖ γενόμενος, καὶ τὴν ἐξουσίαν λαχὼν, εἰς θεογνωσίαν ἐποδήγει τοὺς ἄλλους, οὐ λόγοις μόνοις χρώμενος, ἀλλὰ καὶ τοῖς ἔργοις εἰς τὴν αὐτὴν εὐσέβειαν ἐφελκόμενος.
« Tou paideusai tous archontas autou hōs heauton, kai tous presbyterous autou sophisai. » Episēmos gar dia tēs tōn oneirōn hermēneias tǭ basilei genomenos, kai tēn exousian lachōn, eis theognōsian epodēgei tous allous, ou logois monois chrōmenos, alla kai tois ergois eis tēn autēn eusebeian ephelkomenos.
"To instruct his rulers as himself, and to teach his elders wisdom." For having become distinguished before the king through the interpretation of the dreams and obtained authority, he led the others to the knowledge of God, using not words alone but drawing them to the same piety by his deeds as well.
104.23PG 80 80:1715
« Καὶ εἰσῆλθεν Ἰσραὴλ εἰς Αἴγυπτον, καὶ Ἰακώβ παρῴκησεν ἐν γῇ Χάμ. » Αὕτη, φησὶν, ἡ πρόφασις ἐγένετο τῷ πατριάρχῃ τῆς εἰς Αἴγυπτον ἐκδημίας. Γῆν δὲ Χὰμ τὴν Αἴγυπτον ὀνομάζει, ἐπειδὴ ὁ Μεσρὲμ υἱὸς τοῦ Χὰμ ἐγένετο δεύτερος. « Χάμ γὰρ, φησὶν, ἐγέννησεν τὸν Χοὺς πρωτότοκον, καὶ Μεσρὲμ τὸν ἀδελφὸν αὐτοῦ. » Χοῦς δὲ τὴν Αἰθιοπίαν ἡ θεία καλεῖ Γραφή, Μεσρέμ δὲ τὴν Αἴγυπτον, Ἰακὼβ δὲ καὶ Ἰσραὴλ τὸν αὐτὸν ὀνομάζει· τὸ μὲν γὰρ ἐκ τῶν πατέρων ἔλαχεν ὄνομα, τὸ δὲ ὁ Θεὸς αὐτῷ τέθεικε, τὴν γενομένην αὐτῷ θείαν ἐπιφάνειαν διὰ τῆς προσηγορίας δηλῶν.
« Kai eisēlthen Israēl eis Aigypton, kai Iakōb parǭkēsen en gę̄ Cham. » Hautē, phēsin, hē prophasis egeneto tǭ patriarchę̄ tēs eis Aigypton ekdēmias. Gēn de Cham tēn Aigypton onomazei, epeidē ho Mesrem huios tou Cham egeneto deuteros. « Cham gar, phēsin, egennēsen ton Chous prōtotokon, kai Mesrem ton adelphon autou. » Chous de tēn Aithiopian hē theia kalei Graphē, Mesrem de tēn Aigypton, Iakōb de kai Israēl ton auton onomazei; to men gar ek tōn paterōn elachen onoma, to de ho Theos autǭ tetheike, tēn genomenēn autǭ theian epiphaneian dia tēs prosēgorias dēlōn.
"And Israel came into Egypt, and Jacob sojourned in the land of Ham." "This," he says, "was the occasion of the patriarch's departure to Egypt." He calls Egypt the land of Ham because Mizraim was the second son of Ham: "For Ham," it says, "begot Cush as firstborn, and Mizraim his brother." The divine Scripture calls Ethiopia Cush and Egypt Mizraim. It calls the same man Jacob and Israel: the one name he received from his parents, the other God gave him, indicating by the name the divine appearing granted to him.
104.24PG 80 80:1715
« Καὶ ηὔξησε τὸν λαὸν αὐτοῦ σφόδρα, καὶ ἐκραταίωσεν αὐτὸν ὑπὲρ τοὺς ἐχθροὺς αὐτοῦ. » Τοῦτο καὶ τῆς Ἐξόδου ἡ ἱστορία διδάσκει. Ὅσῳ γάρ, φησὶν, ἐκάκουν αὐτοὺς οἱ Αἰγύπτιοι, τοσούτῳ πλείους ἐγένοντο, καὶ ἐπλήθυνεν αὐτοὺς ἡ γῆ.
« Kai ēuxēse ton laon autou sphodra, kai ekrataiōsen auton hyper tous echthrous autou. » Touto kai tēs Exodou hē historia didaskei. Hosǭ gar, phēsin, ekakoun autous hoi Aigyptioi, tosoutǭ pleious egenonto, kai eplēthynen autous hē gē.
"And he increased his people greatly and made them stronger than their enemies." The history of Exodus also teaches this: "The more the Egyptians afflicted them," it says, "the more numerous they became, and the land was filled with them."
104.25PG 80 80:1715
« Μετέστρεψε τὴν καρδίαν αὐτῶν, τοῦ μισῆσαι τὸν λαὸν αὐτοῦ. » Οὐκ αὐτὸς μεταβαλὼν τῶν Αἰγυπτίων τὴν γνώμην, ἀλλὰ τῷ αὐτεξουσίῳ παραχωρῶν· καὶ τὰς μὲν ἐπιβουλὰς μὴ κωλύων, κρείττους δὲ τῶν ἐπιβουλευόντων τοὺς ἐπιβουλευομένους δεικνύς. « Τοῦ δολιοῦσθαι ἐν τοῖς δούλοις αὐτοῦ. » Ποτὲ μὲν ταῖς μαίαις ἐπέταξαν οἱ Αἰγύπτιοι διαφθείρειν τῶν Ἑβραίων τὰ ἄῤῥενα, ποτὲ δὲ τῷ ποταμῷ ταῦτα παραπέμπειν ἐκέλευσαν. "Αλλ' ὅμως καὶ οὕτως τὸ γένος διέφυγε τοῦ θανάτου τὰ μηχανήματα.
« Metestrepse tēn kardian autōn, tou misēsai ton laon autou. » Ouk autos metabalōn tōn Aigyptiōn tēn gnōmēn, alla tǭ autexousiǭ parachōrōn; kai tas men epiboulas mē kōlyōn, kreittous de tōn epibouleuontōn tous epibouleuomenous deiknys. « Tou doliousthai en tois doulois autou. » Pote men tais maiais epetaxan hoi Aigyptioi diaphtheirein tōn Hebraiōn ta arrhena, pote de tǭ potamǭ tauta parapempein ekeleusan. "All' homōs kai houtōs to genos diephyge tou thanatou ta mēchanēmata.
"He turned their heart to hate his people." He did not himself change the Egyptians' mind, but yielded to their free will; he did not prevent the plots, but showed those plotted against to be stronger than the plotters. "To deal craftily with his servants." At one time the Egyptians ordered the midwives to kill the Hebrews' male children, at another they commanded that these be thrown into the river. Yet even so the people escaped the devices of death.
104.26PG 80 80:1715
« ᾿Απέστειλε Μωσῆν τὸν δοῦλον αὐτοῦ, καὶ ᾿Ααρὼν ὃν ἐξελέξατο ἑαυτῷ . Ἔθετο αὐτοῖς τοὺς λόγους τῶν σημείων αὐτοῦ, καὶ τῶν τεράτων αὐτοῦ ἐν γῇ Χάμ. » Προβαλλόμενος γὰρ αὐτοὺς τῆς τῶν ὁμοφύλων ἐλευθερίας ὑπουργούς τε καὶ διακόνους, τὴν τῆς θαυματουργίας αὐτοῖς ἐνεχείρισε δύναμιν.
« ᾿Apesteile Mōsēn ton doulon autou, kai ᾿Aarōn hon exelexato heautǭ . Etheto autois tous logous tōn sēmeiōn autou, kai tōn teratōn autou en gę̄ Cham. » Proballomenos gar autous tēs tōn homophylōn eleutherias hypourgous te kai diakonous, tēn tēs thaumatourgias autois enecheirise dynamin.
"He sent Moses his servant, and Aaron whom he chose for himself. He set among them the words of his signs and of his wonders in the land of Ham." Putting them forward as ministers and servants of the freedom of their kinsmen, he entrusted them with the power of working wonders.
104.28PG 80 80:1717
« Ἐξαπέστειλε σκότος, καὶ ἐσκότασεν, ὅτι παρεπίκραναν τοὺς λόγους αὐτοῦ. » Οὐκ ἀντεῖπον γὰρ οἱ μακάριοι θεράποντες τοῖς θείοις προστάγμασιν, ἀλλὰ τὰ κελευόμενα ἔδρων, καὶ τὴν μακροτάτην αὐτοῖς καὶ τριήμερον ἐπήγαγον νύκτα, μᾶλλον δὲ καὶ νυκτὸς ζοφωδέστερον σκότος. Ἡ μὲν γὰρ νὺξ, κἂν ἀσέληνος ᾖ, τῇ αἴγλῃ τῶν ἀστέρων κεράννυται · ἐκεῖνο δὲ τὸ σκότος ψηλαφητὸν ἡ θεία καλεῖ Γραφή.
« Exapesteile skotos, kai eskotasen, hoti parepikranan tous logous autou. » Ouk anteipon gar hoi makarioi therapontes tois theiois prostagmasin, alla ta keleuomena edrōn, kai tēn makrotatēn autois kai triēmeron epēgagon nykta, mallon de kai nyktos zophōdesteron skotos. Hē men gar nyx, kan aselēnos ę̄, tę̄ aiglę̄ tōn asterōn kerannytai ; ekeino de to skotos psēlaphēton hē theia kalei Graphē.
"He sent darkness and made it dark, because they embittered his words." For the blessed servants did not contradict the divine commands but did what was ordered, and brought on them a very long night of three days, or rather a darkness gloomier than night. For night, even without a moon, is mingled with the brightness of the stars; but that darkness the divine Scripture calls "palpable."
104.29PG 80 80:1717
« Μετέστρεψε τὰ ὕδατα αὐτῶν εἰς αἷμα, καὶ ἀπέκτεινε τοὺς ἰχθύας αὐτῶν. » Οὐ γὰρ τὴν χροιάν τῶν ὑδάτων μόνον, ἀλλὰ καὶ αὐτὴν μετέβαλε τῆς γεύσεως τὴν ποιότητα, ὥστε ἁπάντων διαφθαρῆναι τῶν ἰχθύων τὰ γένη.
« Metestrepse ta hydata autōn eis haima, kai apekteine tous ichthyas autōn. » Ou gar tēn chroian tōn hydatōn monon, alla kai autēn metebale tēs geuseōs tēn poiotēta, hōste hapantōn diaphtharēnai tōn ichthyōn ta genē.
"He turned their waters into blood and killed their fish." For he changed not only the color of the waters but also the very quality of their taste, so that every kind of fish was destroyed.
104.30PG 80 80:1717
· Ἐξεῖρψεν ἡ γῆ αὐτῶν βατράχους, ἐν τοῖς ταμείοις τῶν βασιλέων αὐτῶν. » Ἐπειδὴ γὰρ τῷ ποταμῷ τὰ βρέφη τῶν Ἑβραίων παρέδοσαν, μετέβαλε μὲν εἰς αἷμα τοῦ ποταμοῦ τὸ ὕδωρ, τὴν ἐν αὐτῷ γεγενημένην μιαιφονίαν ἐλέγχων · βατράχους δὲ ἐκεῖθεν ἀναβλύσαι πεποίηκε , τοῖς ἀνῃρημένοις παραπλησίως βρέφεσιν ἕρποντας, καὶ ταῖς οἰκίαις ἐπεμβαίνοντας, καὶ ἄχρις αὐτῶν χωροῦντας τῶν τοῦ βασιλέως θαλάμων.
; Exeirpsen hē gē autōn batrachous, en tois tameiois tōn basileōn autōn. » Epeidē gar tǭ potamǭ ta brephē tōn Hebraiōn paredosan, metebale men eis haima tou potamou to hydōr, tēn en autǭ gegenēmenēn miaiphonian elenchōn ; batrachous de ekeithen anablysai pepoiēke , tois anę̄rēmenois paraplēsiōs brephesin herpontas, kai tais oikiais epembainontas, kai achris autōn chōrountas tōn tou basileōs thalamōn.
"Their land swarmed with frogs, in the chambers of their kings." Since they had handed over the Hebrews' infants to the river, he changed the river's water into blood, exposing the bloodshed done in it; and he made frogs swarm up from it, creeping like the infants that had been killed, invading the houses, and going right into the king's chambers.
104.31PG 80 80:1717
« Εἶπε, καὶ ἦλθε κυνόμυια, καὶ σκνίπες ἐν πᾶσι τοῖς ὁρίοις αὐτῶν. » Ἠκολούθει γὰρ τοῖς λεγομένοις τὰ ἔργα · καὶ παραυτίκα Θεοῦ μὲν κελεύοντος, Μωσοῦ δὲ λέγοντος, καὶ κυνόμυια, καὶ σκνίπες ἐπλήρουν τὴν γῆν, τοὺς Αἰγυπτίους ὅρους οὐ παριόντες, οὐδὲ ἄλλοις ἀνθρώποις τὴν λύμην ἐπιφέροντες, ἀλλὰ τοῖς ἀντιθέοις τὴν παιδείαν ἐπάγοντες. Τοῦτο γὰρ σημαίνει τὸ, « Ἐν πᾶσι τοῖς ὀρίοις αὐτῶν· › ἀντὶ τοῦ, Ἔξω τῶν Αἰγυπτίων ὅρων οὐδὲν τοιοῦτον γινόμενον ἦν ἰδεῖν.
« Eipe, kai ēlthe kynomuia, kai sknipes en pasi tois horiois autōn. » Ēkolouthei gar tois legomenois ta erga ; kai parautika Theou men keleuontos, Mōsou de legontos, kai kynomuia, kai sknipes eplēroun tēn gēn, tous Aigyptious horous ou pariontes, oude allois anthrōpois tēn lymēn epipherontes, alla tois antitheois tēn paideian epagontes. Touto gar sēmainei to, « En pasi tois oriois autōn; › anti tou, Exō tōn Aigyptiōn horōn ouden toiouton ginomenon ēn idein.
"He spoke, and there came dog-flies and gnats in all their borders." For deeds followed his words; at once, as God commanded and Moses spoke, dog-flies and gnats filled the land, not crossing the borders of Egypt nor bringing harm on other people, but bringing discipline on those who opposed God. This is what "in all their borders" signifies: that is, nothing of the kind was to be seen outside the borders of Egypt.
104.32PG 80 80:1717
« Ἔθετο τὰς βροχὰς αὐτῶν χάλαζαν, πῦρ καταφλέγον ἐν τῇ γῇ αὐτῶν. Καὶ ἐπάταξε τὰς ἀμπέλους αὐτῶν, καὶ τὰς συκᾶς αὐτῶν, καὶ ἐτριψε πᾶν ξύλον ὁρίου αὐτῶν. » Τὰ νέφη μὲν γὰρ τὰς συνήθεις ὠδῖνας ἐνήλλαξε, καὶ ἀντὶ ὄμβρων χάλαζαν ἀπεκύησε· κεραυνεὶ δὲ, καὶ πρηστῆρες, μετὰ τῆς χαλάζης ἐφέροντο, καὶ ἐναντίαι ἀλλήλαις φύσεις ὕδωρ καὶ πῦρ ἀλλήλας οὐκ ἐλυμαίνοντο. Οὔτε γὰρ τὸ πῦρ τὸ πεπηγὸς ὕδωρ τῆς χαλάζης ἐξέτηκεν, οὔτε τὸ ὕδωρ κατεσβέννυ τὴν φλόγα· ἀλλὰ τὴν φυσικὴν ἀποθέμενα μάχην, σύμφωνον Αἰγυπτίοις τὴν παιδείαν ἐπῆγον, καὶ τὴν ἐκείνων θηριωδίαν διήλεγχον· ὅτι ἄνθρωποι ὄντες οὐκ ἠδοῦντο τὴν φύσιν, ἀλλὰ τοὺς ὁμοφυεῖς πικρῶς δουλεύειν ἠνάγκαζον. Τούτου δὲ χάριν, καὶ αἱ ἄμπελοι, καὶ αἱ συκαῖ αὐτῶν, καὶ τ' ἄλλα τῶν φυτῶν γένη ἄρδην ὑπ' αὐτῶν διεφθείρετο.
« Etheto tas brochas autōn chalazan, pyr kataphlegon en tę̄ gę̄ autōn. Kai epataxe tas ampelous autōn, kai tas sykas autōn, kai etripse pan xylon horiou autōn. » Ta nephē men gar tas synētheis ōdinas enēllaxe, kai anti ombrōn chalazan apekyēse; keraunei de, kai prēstēres, meta tēs chalazēs epheronto, kai enantiai allēlais physeis hydōr kai pyr allēlas ouk elymainonto. Oute gar to pyr to pepēgos hydōr tēs chalazēs exetēken, oute to hydōr katesbenny tēn phloga; alla tēn physikēn apothemena machēn, symphōnon Aigyptiois tēn paideian epēgon, kai tēn ekeinōn thēriōdian diēlenchon; hoti anthrōpoi ontes ouk ēdounto tēn physin, alla tous homophyeis pikrōs douleuein ēnankazon. Toutou de charin, kai hai ampeloi, kai hai sykai autōn, kai t' alla tōn phytōn genē ardēn hyp' autōn diephtheireto.
"He made their rains hail, a flaming fire in their land. And he struck their vines and their fig trees and broke every tree of their borders." For the clouds changed their usual birth-pangs and brought forth hail instead of rain; thunderbolts and lightning flashes were carried along with the hail, and water and fire, natures contrary to each other, did not harm each other. The fire did not melt the frozen water of the hail, nor did the water quench the flame; laying aside their natural strife, they brought a harmonious discipline on the Egyptians and exposed their brutality, because, though they were human beings, they had no respect for nature but forced their own kind into bitter slavery. For this reason their vines, their fig trees, and the other kinds of plants were utterly destroyed by them.
104.34PG 80 80:1719
« Εἶπε, καὶ ἦλθεν ἀκρὶς καὶ βροῦχος, οὗ οὐκ ἦν ἀριθμός. Καὶ κατέφαγε πάντα χόρτον ἐν τῇ γῇ αὐτῶν καὶ κατέφαγε πάντα τὸν καρπὸν τῆς γῆς αὐτῶν. • Διὰ μὲν τῆς χαλάζης καὶ τοῦ πυρὸς τὰ δένδρα διέφθειρε, διὰ δὲ τῆς ἀκρίδος καὶ τοῦ βρούχου, τὰ ἕλη, τοὺς λειμῶνας τὰ λήῖα οὐ γὰρ μόνον τὸν καρπὸν, ἀλλὰ καὶ τὸν χόρτον αὐτῶν κατηνάλωσεν.
« Eipe, kai ēlthen akris kai brouchos, hou ouk ēn arithmos. Kai katephage panta chorton en tę̄ gę̄ autōn kai katephage panta ton karpon tēs gēs autōn. • Dia men tēs chalazēs kai tou pyros ta dendra diephtheire, dia de tēs akridos kai tou brouchou, ta helē, tous leimōnas ta lēia ou gar monon ton karpon, alla kai ton chorton autōn katēnalōsen.
"He spoke, and there came the locust and the grub, without number. And they ate up all the grass in their land and ate up all the fruit of their land." Through the hail and the fire he destroyed the trees, and through the locust and the grub the marshes, the meadows, and the crops; for it consumed not only their fruit but their grass as well.
104.36PG 80 80:1719
« Καὶ ἐπάταξε πᾶν πρωτότοκον ἐν τῇ γῇ αὐτῶν, ἀπαρχὴν παντὸς πόνου αὐτῶν. » Ταύτην Αἰγυπτίοις ἐπήγαγε τελευταίαν πληγήν· μεθ' ἣν ἐξελθεῖν τοὺς Ἰουδαίους κατέπειξεν· ἅπασα ἡ οἰκία θρήνων καὶ ὀλοφύρσεων ἐπέπληστο, τῶν πρωτοτόκων ἁπάντων ἀθρόαν τελευτὴν δεξαμένων. Κατὰ γὰρ τῶν ποθεινοτέρων ἐπήγαγε τὴν πληγήν, πικροτέραις βάλλων ἀκῖσι τοὺς ἀναλγήτως περὶ τὰς προτέρας διατεθέντας πληγάς.
« Kai epataxe pan prōtotokon en tę̄ gę̄ autōn, aparchēn pantos ponou autōn. » Tautēn Aigyptiois epēgage teleutaian plēgēn; meth' hēn exelthein tous Ioudaious katepeixen; hapasa hē oikia thrēnōn kai olophyrseōn epeplēsto, tōn prōtotokōn hapantōn athroan teleutēn dexamenōn. Kata gar tōn potheinoterōn epēgage tēn plēgēn, pikroterais ballōn akisi tous analgētōs peri tas proteras diatethentas plēgas.
"And he struck every firstborn in their land, the first fruits of all their labor." This he brought on the Egyptians as the last plague, after which they urged the Jews to depart; every house was filled with lamentation and wailing, since all the firstborn died at once. For he brought the plague upon what they held dearest, striking with more bitter arrows those who had remained unfeeling toward the earlier plagues.
104.37PG 80 80:1719
« Καὶ ἐξήγαγεν αὐτοὺς ἐν ἀργυρίῳ καὶ χρυσίῳ. · Ἐπειδὴ γὰρ οὐδὲ τὰ οἰκεῖα λαβεῖν οἱ Αἰγύπτιοι τοῖς Ἑβραίοις ἐπέτρεπον, πρὸς τοῖς οἰκείοις ἔλαβον καὶ τῶν Αἰγυπτίων τὸν πλοῦτον, οἷόν τινα μισθὸν τῆς χαλεπῆς δουλείας κομισάμενοι τὸν χρυσὸν καὶ τὸν ἄργυρον · οὐ γὰρ ἀδίκως τοῦτο γενέσθαι προσέταξεν ὁ Θεὸς, ἀλλὰ καὶ τοὺς ἀδικοῦντας παιδεύων, καὶ τοὺς ἀδικηθέντας ψυχαγωγῶν. Καὶ οὐκ ἦν ἐν ταῖς φυλαῖς αὐτῶν ὁ ἀσθενῶν. » Τῶν γὰρ τοῖς Αἰγυπτίοις ἐπαγομένων πληγῶν οὐκ ἐλάμβανον πεῖραν.
« Kai exēgagen autous en argyriǭ kai chrysiǭ. ; Epeidē gar oude ta oikeia labein hoi Aigyptioi tois Hebraiois epetrepon, pros tois oikeiois elabon kai tōn Aigyptiōn ton plouton, hoion tina misthon tēs chalepēs douleias komisamenoi ton chryson kai ton argyron ; ou gar adikōs touto genesthai prosetaxen ho Theos, alla kai tous adikountas paideuōn, kai tous adikēthentas psychagōgōn. Kai ouk ēn en tais phylais autōn ho asthenōn. » Tōn gar tois Aigyptiois epagomenōn plēgōn ouk elambanon peiran.
"And he brought them out with silver and gold." For since the Egyptians did not allow the Hebrews to take even their own goods, besides their own they took also the wealth of the Egyptians, receiving the gold and silver as a kind of wage for their harsh slavery. For God did not command this to be done unjustly, but both disciplined the wrongdoers and consoled the wronged. "And there was not one feeble among their tribes." For they did not experience the plagues brought on the Egyptians.
104.38PG 80 80:1719
« Εὐφράνθη Αἴγυπτος ἐν τῇ ἐξόδῳ αὐτῶν, ὅτι ἔπεσεν ὁ φόβος αὐτῶν ἐπ᾿ αὐτούς. • Οὕτω δὲ ταῖς παντοδαπαῖς ἐξεδειματώθησαν τιμωρίαις, ὡς καὶ εὐεργεσίαν οἰκείαν νομίσαι τὴν τῶν Ἑβραίων ἐλευθερίαν. « Διεπέτασε νεφέλην εἰς σκέπην αὐτῶν, καὶ πῦρ τοῦ φωτίσαι αὐτοὺς τὴν νύκτα. » Ἡ γὰρ αὐτὴ νεφέλη σκηνὴ μὲν αὐτοῖς μεθ' ἡμέραν ἐγένετο, καὶ τῆς ἀκτῖνος ἐκώλυε τὸ λυποῦν· νύκτωρ δὲ πυροειδὴς αὐτοῖς γινομένη, τοῦ φωτὸς αὐτοῖς ἐχορήγει τὴν χρείαν.
« Euphranthē Aigyptos en tę̄ exodǭ autōn, hoti epesen ho phobos autōn ep᾿ autous. • Houtō de tais pantodapais exedeimatōthēsan timōriais, hōs kai euergesian oikeian nomisai tēn tōn Hebraiōn eleutherian. « Diepetase nephelēn eis skepēn autōn, kai pyr tou phōtisai autous tēn nykta. » Hē gar autē nephelē skēnē men autois meth' hēmeran egeneto, kai tēs aktinos ekōlye to lypoun; nyktōr de pyroeidēs autois ginomenē, tou phōtos autois echorēgei tēn chreian.
"Egypt was glad at their departure, because the fear of them had fallen upon them." So terrified were they by punishments of every kind that they considered the Hebrews' freedom a benefit to themselves. "He spread out a cloud for their covering, and fire to give them light by night." For the same cloud became a tent for them by day and kept off the distress of the sun's rays; by night it became fiery and supplied them with the light they needed.
104.40PG 80 80:1719
« Ἤτησαν, καὶ ἦλθεν ὀρτυγομήτρα, καὶ ἄρτον οὐρανοῦ ἐνέπλησεν αὐτούς. » Ἐπειδὴ γὰρ καὶ κρεῶν ὠρέχθησαν, παρέσχεν αὐτοῖς καὶ θήραν ὀρνίθων αὐτόματον, καὶ δεηθεῖσιν ἄρτων ἄνωθεν ἐχορήγησε τούτους, διὰ τῶν νεφελῶν οὐχ ὑετὸν, ἀλλ᾽ αὐτὴν δωρησάμενος τὴν τροφήν.
« Ētēsan, kai ēlthen ortygomētra, kai arton ouranou eneplēsen autous. » Epeidē gar kai kreōn ōrechthēsan, pareschen autois kai thēran ornithōn automaton, kai deētheisin artōn anōthen echorēgēse toutous, dia tōn nephelōn ouch hyeton, all᾽ autēn dōrēsamenos tēn trophēn.
"They asked, and the quail came, and he filled them with the bread of heaven." Since they craved meat too, he provided them with a self-delivered catch of birds; and when they asked for bread he supplied it from above, granting through the clouds not rain but food itself.
104.41PG 80 80:1719
« Διέρρηξε πέτραν, καὶ ἐῤῥύησαν ὕδατα, καὶ · ἐπορεύθησαν ἐν ἀνύδροις ποταμοί. · Ἐθεράπευσε δὲ αὐτῶν καὶ τὸ δίψος ταῖς παραδόξοις ὠδῖσι τῆς πέτρας. Ἐν ἀνύδρῳ γὰρ γῇ, καὶ νοτίδος ἐστερημένῃ, ποταμοὺς ἀναβλῦσαι προσέταξε · ποταμούς δὲ καλεῖ τῶν ἀναδοθέντων ἐκ τῆς πέτρας ὑδάτων τοὺς ὀχετούς.
« Dierrēxe petran, kai errhyēsan hydata, kai ; eporeuthēsan en anydrois potamoi. ; Etherapeuse de autōn kai to dipsos tais paradoxois ōdisi tēs petras. En anydrǭ gar gę̄, kai notidos esterēmenę̄, potamous anablysai prosetaxe ; potamous de kalei tōn anadothentōn ek tēs petras hydatōn tous ochetous.
"He split the rock, and waters flowed; rivers ran in dry places." He also cured their thirst by the extraordinary birth-pangs of the rock. In a waterless land deprived of moisture he commanded rivers to gush forth; he calls "rivers" the channels of the waters sent up from the rock.
104.42PG 80 80:1721
« Ὅτι ἐμνήσθη τοῦ λόγου τοῦ ἁγίου αὐτοῦ, τοῦ πρὸς Ἀβραὰμ τὸν δοῦλον αὐτοῦ. Καὶ ἐξήγαγε τὸν λαὸν αὐτοῦ ἐν ἀγαλλιάσει, καὶ τοὺς ἐκλεκτοὺς αὐτοῦ ἐν εὐφροσύνῃ. » Τούτων δὲ πάντων αὐτοῖς μετέδωκε, τὰς πρὸς τὸν ᾿Αβραάμ γεγενημένας ὑπ᾿ αὐτοῦ ἐπαγγελίας πληρῶν.
« Hoti emnēsthē tou logou tou hagiou autou, tou pros Abraam ton doulon autou. Kai exēgage ton laon autou en agalliasei, kai tous eklektous autou en euphrosynę̄. » Toutōn de pantōn autois metedōke, tas pros ton ᾿Abraam gegenēmenas hyp᾿ autou epangelias plērōn.
"For he remembered his holy word to Abraham his servant. And he brought out his people with exultation and his chosen ones with gladness." He gave them a share in all these things, fulfilling the promises he had made to Abraham.
104.44PG 80 80:1721
« Καὶ ἔδωκεν αὐτοῖς χώρας ἐθνῶν, καὶ πόνους λαῶν κατεκληρονόμησαν .» Οὐ γὰρ μόνον τῆς Αἰγυπτίων ἠλευθέρωσε δουλείας, ἀλλὰ καὶ τῶν Χαναναίων αὐτοῖς ἐδωρήσατο γῆν, καὶ τῶν ἀλλοτρίων πόνων δεσπότας ἀπέφηνε · καὶ ἐκείνους κολάσας ἐνδίκως, καὶ τὰς οἰκείας ἐμπεδώσας ἐπαγγελίας. "Οτι δὲ οὐκ ἀδίκως ἐξέβαλε τοὺς πρώην τὴν Παλαιστίνην οἰκοῦντας, διδάσκει μὲν καὶ δι' ὧν Ἰουδαίοις ἐνομοθέτησε, φεύγειν κελεύσας τῆς ἐκείνων πολιτείας τὴν μίμησιν. Διδάσκει δὲ καὶ τὰς πρὸς τὸν Ἀβραάμ ἐπαγγελίας ποιούμενος, τί δήποτε μὴ εὐθὺς αὐτῷ δίδωσι τῆς γῆς ἐκείνης τὴν δεσποτείαν, ἀλλὰ παροικεῖν ἐπὶ πλεῖστον ἐᾷ. « Οὔπω γὰρ, φησὶν, ἀναπεπλήρωνται αἱ ἁμαρτίαι τῶν Ἀμοῤῥαίων ἕως τοῦ νῦν· • ἀντὶ τοῦ, Οὐδέπω πανωλεθρίας τετολμήκασιν ἄξια · καὶ οὐ δίκαιον αὐτοῖς τὴν τιμωρίαν ἐπαγαγεῖν, οὐδὲ τῇ προγνώσει τῆς μείζονος ἁμαρτίας τῆς τιμωρίας τὴν ψῆφον ἐξενεγκεῖν, ἀλλὰ ἀναμεῖναι τῶν πραγμάτων τὸ τέλος. Μέτρῳ γὰρ χρῶμαι, καὶ σταθμῷ πρυτανεύω, καὶ οὐδὲν ἀστάθμητον παρ' ἐμοί. Διὰ τοῦτο τετρακοσίων ἐτῶν ἀναμένω περίοδον. Οὕτω κἀκείνους ἐξέβαλε, καὶ τούτοις ἐπαγγελίας ἀπέδωκεν.
« Kai edōken autois chōras ethnōn, kai ponous laōn kateklēronomēsan .» Ou gar monon tēs Aigyptiōn ēleutherōse douleias, alla kai tōn Chananaiōn autois edōrēsato gēn, kai tōn allotriōn ponōn despotas apephēne ; kai ekeinous kolasas endikōs, kai tas oikeias empedōsas epangelias. "Oti de ouk adikōs exebale tous prōēn tēn Palaistinēn oikountas, didaskei men kai di' hōn Ioudaiois enomothetēse, pheugein keleusas tēs ekeinōn politeias tēn mimēsin. Didaskei de kai tas pros ton Abraam epangelias poioumenos, ti dēpote mē euthys autǭ didōsi tēs gēs ekeinēs tēn despoteian, alla paroikein epi pleiston eą. « Oupō gar, phēsin, anapeplērōntai hai hamartiai tōn Amorrhaiōn heōs tou nyn; • anti tou, Oudepō panōlethrias tetolmēkasin axia ; kai ou dikaion autois tēn timōrian epagagein, oude tę̄ prognōsei tēs meizonos hamartias tēs timōrias tēn psēphon exenenkein, alla anameinai tōn pragmatōn to telos. Metrǭ gar chrōmai, kai stathmǭ prytaneuō, kai ouden astathmēton par' emoi. Dia touto tetrakosiōn etōn anamenō periodon. Houtō kakeinous exebale, kai toutois epangelias apedōken.
"And he gave them the lands of the nations, and they inherited the labors of the peoples." For he not only freed them from slavery to the Egyptians but also gave them the land of the Canaanites and made them masters of others' labors, both punishing those peoples justly and confirming his own promises. That it was not unjustly that he expelled the former inhabitants of Palestine he teaches both by the laws he gave the Jews, ordering them to shun imitation of those peoples' way of life, and when making the promises to Abraham, explaining why he does not give him possession of that land at once but lets him live as a sojourner for a very long time: "For the sins of the Amorites," he says, "are not yet complete until now"; that is, "They have not yet dared deeds that deserve utter destruction, and it is not just to bring punishment on them, nor to pass the sentence of punishment on foreknowledge of a greater sin, but to wait for the outcome of their deeds. For I use measure, and govern by weight, and nothing with me is without balance. That is why I wait for a period of four hundred years." Thus he both expelled them and fulfilled his promises to these.
104.45PG 80 80:1721
« Ὅπως ἂν φυλάξωσι τὰ δικαιώματα αὐτοῦ, καὶ τὸν νόμον αὐτοῦ ἐκζητήσωσιν. » Δέδωκε δὲ αὐτοῖς, φησὶν, ἣν ἐπηγγείλατο γῆν, νόμον αὐτοῖς δεδωκώς, καὶ κατὰ τοῦτον βιοτεύειν κελεύσας.
« Hopōs an phylaxōsi ta dikaiōmata autou, kai ton nomon autou ekzētēsōsin. » Dedōke de autois, phēsin, hēn epēngeilato gēn, nomon autois dedōkōs, kai kata touton bioteuein keleusas.
"That they might keep his ordinances and seek out his law." "He gave them," he says, "the land he had promised, having given them the law and commanded them to live by it."
Chapter 105
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᾿Αλληλούϊα. Ἐν μὲν τῷ ρ' καὶ δ' ψαλμῷ τὰς θείας ὁ προφητικὸς λόγος διεξῆλθεν εὐεργεσίας· ἐν τούτῳ δὲ καὶ τῶν εὐεργεσιῶν μέμνηται, καὶ τὰς τῶν εὐεργετηθέντων ἀχαριστίας κατηγορεῖ, τὰς ἐπενεχθείσας αὐτοῖς διαφόρως τιμωρίας διδάσκει. Ἐσχημάτισται δὲ ὡς ἐκ προσώπου τῶν εὐσεβεστέρων, τὰς κοινὰς ὀλοφυρομένων συμφορὰς, καὶ φειδοῦς τυχεῖν ἀντιβολούντων. « Ἐξομολογεῖσθε τῷ Κυρίῳ, ὅτι χρηστὸς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Καὶ ἐπὶ ταῖς προτέραις εὐεργεσίαις τὸν Δεσπότην ὑμνήσατε, καὶ τὰς χρηστοτέρας ἐλπίδας προσμείνατε. ᾿Αγαθὸς γὰρ καὶ φιλάνθρωπος ὁ Δεσπότης, καὶ ἀεὶ τῷ ἐλέῳ διατελεῖ χρώμενος. Εἶτα · διδάσκει ὡς ὑπερβάλλει τῶν ἀνθρώπων τὴν φύσιν ἡ τῶν θείων θαυμάτων διήγησις.
᾿Allēlouïa. En men tǭ r' kai d' psalmǭ tas theias ho prophētikos logos diexēlthen euergesias; en toutǭ de kai tōn euergesiōn memnētai, kai tas tōn euergetēthentōn acharistias katēgorei, tas epenechtheisas autois diaphorōs timōrias didaskei. Eschēmatistai de hōs ek prosōpou tōn eusebesterōn, tas koinas olophyromenōn symphoras, kai pheidous tychein antibolountōn. « Exomologeisthe tǭ Kyriǭ, hoti chrēstos, hoti eis ton aiōna to eleos autou. » Kai epi tais proterais euergesiais ton Despotēn hymnēsate, kai tas chrēstoteras elpidas prosmeinate. ᾿Agathos gar kai philanthrōpos ho Despotēs, kai aei tǭ eleǭ diatelei chrōmenos. Eita ; didaskei hōs hyperballei tōn anthrōpōn tēn physin hē tōn theiōn thaumatōn diēgēsis.
Alleluia. In the hundred and fourth psalm the prophetic word recounted the divine benefits; in this one it both recalls the benefits and accuses the ingratitude of those who received them, teaching the various punishments brought upon them. It is composed as if in the person of the more pious, lamenting the common misfortunes and pleading to obtain mercy. "Confess the Lord, for he is good, for his mercy is for ever." "Hymn the Master for his former benefits, and wait for kinder hopes. For the Master is good and loves humankind, and he always continues to show mercy." Then he teaches that the narration of the divine wonders exceeds human nature.
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« Τίς λαλήσει τὰς δυναστείας τοῦ Κυρίου, ἀκουστὰς ποιήσει πάσας τὰς αἰνέσεις αὐτοῦ; › Οὐδεὶς ἀπόχρη λόγος εἰς ὑμνῳδίαν τοῦ τῶν ὅλων Θεοῦ.
« Tis lalēsei tas dynasteias tou Kyriou, akoustas poiēsei pasas tas aineseis autou? › Oudeis apochrē logos eis hymnǭdian tou tōn holōn Theou.
"Who will speak of the mighty acts of the Lord, make all his praises heard?" No word is sufficient to hymn the God of all.
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« Μακάριοι οἱ φυλάσσοντες κρίσιν, καὶ ποιοῦντες δικαιοσύνην ἐν παντὶ καιρῷ. » Τῇ αἰσθήσει τῆς ἁμαρτίας ὁ τῆς ἀρετῆς μακαρισμὸς ὑπεισέρχεται. Ὁ γὰρ τὰς ὑπὲρ ταύτης εὐθύνας ἐκτίνων μακαρίζει τοὺς ταύτης ἀπηλλαγμένους, καὶ δικαιοσύνῃ τὸν οἰκεῖον βίον διακοσμοῦντας. Μακαρίζει δὲ οὐ τὸν ἅπαξ τῇ δικαιοσύνῃ χρησάμενον, ἀλλὰ τὸν ἀεὶ καὶ διηνεκῶς τοῖς ταύτης ἑπόμενον ἴχνεσι.
« Makarioi hoi phylassontes krisin, kai poiountes dikaiosynēn en panti kairǭ. » Tę̄ aisthēsei tēs hamartias ho tēs aretēs makarismos hypeiserchetai. Ho gar tas hyper tautēs euthynas ektinōn makarizei tous tautēs apēllagmenous, kai dikaiosynę̄ ton oikeion bion diakosmountas. Makarizei de ou ton hapax tę̄ dikaiosynę̄ chrēsamenon, alla ton aei kai diēnekōs tois tautēs hepomenon ichnesi.
"Blessed are those who keep judgment and do righteousness at all times." With awareness of sin comes the blessing of virtue. For one who is paying the penalty for sin calls blessed those who are free of it and order their own life by righteousness. And he calls blessed not the one who practiced righteousness once, but the one who always and continually follows in its footsteps.
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Μνήσθητι ἡμῶν, Κύριε, ἐν τῇ εὐδοκίᾳ τοῦ λαοῦ σου, ἐπίσκεψαι ἡμᾶς ἐν τῷ σωτηρίῳ σου.» Ἐνταῦθα τὸν νέον λαὸν αἰνίττεται, καὶ τὴν ἐξ ἐθνῶν Ἐκκλησίαν, ἣν τῆς σωτηρίας ἠξίωσεν, ἧς ἁρπάσαι διδάσκεται τὴν κοινωνίαν ἡ Ἰουδαίων πληθύς. Συμφωνεῖ δὲ τῇ διανοίᾳ καὶ τὰ ἐπιφερόμενα.
Mnēsthēti hēmōn, Kyrie, en tę̄ eudokią tou laou sou, episkepsai hēmas en tǭ sōtēriǭ sou.» Entautha ton neon laon ainittetai, kai tēn ex ethnōn Ekklēsian, hēn tēs sōtērias ēxiōsen, hēs harpasai didasketai tēn koinōnian hē Ioudaiōn plēthys. Symphōnei de tę̄ dianoią kai ta epipheromena.
"Remember us, O Lord, in the favor toward your people; visit us with your salvation." Here he hints at the new people and the Church from the nations, which he counted worthy of salvation; and the multitude of the Jews is taught to seize a share in it. What follows also agrees with this sense.
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« Τοῦ ἰδεῖν ἐν τῇ χρηστότητι τῶν ἐκλεκτῶν σου, τοῦ εὐφρανθῆναι ἐν τῇ εὐφροσύνῃ τοῦ ἔθνους σου, τοῦ ἐπαινεῖσθαι μετὰ τῆς κληρονομίας σου. » ᾿Αντιβολοῦμεν, φησὶ, τῆς τοῦ νέου σου ἔθνους μεταλαχεῖν εὐφροσύνης, καὶ κοινωνοὶ γενέσθαι τῆς ἐκείνοις χορηγουμένης χρηστότητος.
« Tou idein en tę̄ chrēstotēti tōn eklektōn sou, tou euphranthēnai en tę̄ euphrosynę̄ tou ethnous sou, tou epaineisthai meta tēs klēronomias sou. » ᾿Antiboloumen, phēsi, tēs tou neou sou ethnous metalachein euphrosynēs, kai koinōnoi genesthai tēs ekeinois chorēgoumenēs chrēstotētos.
"To see the goodness of your chosen ones, to rejoice in the gladness of your nation, to glory with your inheritance." "We plead," he says, "to share the gladness of your new nation and to become partners in the goodness supplied to them."
105.6PG 80 80:1723
« Ἡμάρτομεν μετὰ τῶν πατέρων ἡμῶν· ἡνομήσαμεν, ἠδικήσαμεν. » Ὥσπερ γάρ τινα, φησί, κλῆρον, παρὰ τῶν πατέρων διεδεξάμεθα τὴν τῶν σῶν νόμων παράβασιν· πατέρας δὲ καλεῖ, οὐ τοὺς ἁγίους πατριάρχας, ἀλλὰ τοὺς μετ' ἐκείνους γενομένους. Τοῦτο γὰρ διὰ τῶν ἐπαγομένων ἐδήλωσεν.
« Hēmartomen meta tōn paterōn hēmōn; hēnomēsamen, ēdikēsamen. » Hōsper gar tina, phēsi, klēron, para tōn paterōn diedexametha tēn tōn sōn nomōn parabasin; pateras de kalei, ou tous hagious patriarchas, alla tous met' ekeinous genomenous. Touto gar dia tōn epagomenōn edēlōsen.
"We have sinned with our fathers; we have done lawlessly, we have done wrong." "We received from our fathers," he says, "the transgression of your laws as a kind of inheritance." By "fathers" he means not the holy patriarchs but those who came after them. He showed this by what follows.
105.7PG 80 80:1723
« Οἱ πατέρες ἡμῶν ἐν Αἰγύπτῳ οὐ συνῆκαν θαυμάσιά σου, καὶ οὐκ ἐμνήσθησαν τοῦ πλήθους τοῦ ἐλέους σου. » Τοσούτων γὰρ ἐν Αἰγύπτῳ δι' αὐτοὺς γεγενημένων θαυμάτων, συνιδεῖν τὴν σὴν οὐκ ἐθέλησαν δύναμιν. « Καὶ παρεπίκραναν ἀναβαίνοντες ἐν τῇ Ἐρυθρᾷ θαλάσσῃ. » Θεασάμενοι γὰρ τοὺς Αἰγυπτίους διώκοντας, καὶ τὴν θάλασσαν ἐπέχουσαν τὴν φυγὴν, τὴν ἐπικουρίαν προσμεῖναι τὴν σὴν οὐκ ἐθέλησαν ἀλλὰ τοῦ μεγάλου Μωσοῦ κατεβόων, λέγοντες· « Παρὰ τὸ μὴ εἶναι μνήματα ἐν Αἰγύπτῳ, ἐξήγαγες ἡμᾶς ἀποκτεῖναι ἐν τῇ ἐρήμῳ ταύτῃ. » Ἀλλ᾿ ὅμως καὶ ἀγνώμονας φανέντας σωτηρίας ἠξίωσας. Τοῦτο γὰρ ἐπήγαγεν
« Hoi pateres hēmōn en Aigyptǭ ou synēkan thaumasia sou, kai ouk emnēsthēsan tou plēthous tou eleous sou. » Tosoutōn gar en Aigyptǭ di' autous gegenēmenōn thaumatōn, synidein tēn sēn ouk ethelēsan dynamin. « Kai parepikranan anabainontes en tę̄ Erythrą thalassę̄. » Theasamenoi gar tous Aigyptious diōkontas, kai tēn thalassan epechousan tēn phygēn, tēn epikourian prosmeinai tēn sēn ouk ethelēsan alla tou megalou Mōsou kateboōn, legontes; « Para to mē einai mnēmata en Aigyptǭ, exēgages hēmas apokteinai en tę̄ erēmǭ tautę̄. » All᾿ homōs kai agnōmonas phanentas sōtērias ēxiōsas. Touto gar epēgagen
"Our fathers in Egypt did not understand your wonders, and they did not remember the abundance of your mercy." For though so many wonders had been done in Egypt for their sake, they would not perceive your power. "And they provoked you as they went up at the Red Sea." For seeing the Egyptians pursuing and the sea blocking their flight, they would not wait for your help, but cried out against the great Moses, saying: "Because there were no graves in Egypt, you have brought us out to kill us in this wilderness." Yet even though they showed themselves unfeeling, you counted them worthy of salvation. For he added this:
105.8PG 80 80:1723
« Καὶ ἔσωσεν αὐτοὺς ἕνεκεν τοῦ ὀνόματος αὐτοῦ, τοῦ γνωρίσαι τὴν δυναστείαν αὐτοῦ. Καὶ ἐπετίμησε τῇ Ἐρυθρᾷ θαλάσσῃ, καὶ ἐξηράνθη· καὶ ὠδήγησεν αὐτοὺς ἐν ἀβύσσῳ, ὡς ἐν ἐρήμῳ. Καὶ ἔσωσεν αὐτοὺς ἐκ χειρὸς μισοῦντος, καὶ ἐλυτρώσατο αὐτοὺς ἐκ χειρὸς ἐχθροῦ. • Λόγῳ γὰρ τῆς θαλάσσης τὸν πυθμένα γυμνώσας, τὴν πολλὴν ἐκείνην ἄβυσσον ἱππήλατον αὐτοῖς ἀπέφηνεν ἔρημον. Ἐπειδὴ γὰρ ἐν ταῖς ἐρήμοις πολλὴ τοῖς τρέχουσιν εὐκολία, μήτε φυτῶν ὄντων, μήτε φραγμῶν κωλυόντων, τὴν τῆς διαβάσεως εὐκολίαν δεδήλωκε τῇ τῆς ἐρήμου παραβολῇ.
« Kai esōsen autous heneken tou onomatos autou, tou gnōrisai tēn dynasteian autou. Kai epetimēse tę̄ Erythrą thalassę̄, kai exēranthē; kai ōdēgēsen autous en abyssǭ, hōs en erēmǭ. Kai esōsen autous ek cheiros misountos, kai elytrōsato autous ek cheiros echthrou. • Logǭ gar tēs thalassēs ton pythmena gymnōsas, tēn pollēn ekeinēn abysson hippēlaton autois apephēnen erēmon. Epeidē gar en tais erēmois pollē tois trechousin eukolia, mēte phytōn ontōn, mēte phragmōn kōlyontōn, tēn tēs diabaseōs eukolian dedēlōke tę̄ tēs erēmou parabolę̄.
"And he saved them for his name's sake, to make known his might. And he rebuked the Red Sea, and it was dried up; and he led them through the deep as through a wilderness. And he saved them from the hand of the one who hated them, and redeemed them from the hand of the enemy." For by a word he laid bare the bottom of the sea and made that great deep a desert fit for horses. Since in deserts runners find great ease, with no plants or fences to hinder them, he showed the ease of the crossing by comparing it to a desert.
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« Ἐκάλυψεν ὕδωρ τοὺς θλίβοντας αὐτοὺς, εἷς ἐξ αὐτῶν οὐχ ὑπελείφθη. » Πάντας γὰρ τοὺς Αἰγυπτίους ὑποβρυχίους πεποίηκε · καὶ ἡ αὐτὴ θάλασσα Ἑβραίοις μὲν σωτηρίαν, Αἰγυπτίοις δὲ τιμωρίαν ἐπήγαγε.
« Ekalypsen hydōr tous thlibontas autous, heis ex autōn ouch hypeleiphthē. » Pantas gar tous Aigyptious hypobrychious pepoiēke ; kai hē autē thalassa Hebraiois men sōtērian, Aigyptiois de timōrian epēgage.
"The water covered those who afflicted them; not one of them was left." For he sank all the Egyptians beneath the water; and the same sea brought salvation to the Hebrews and punishment to the Egyptians.
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« Καὶ ἐπίστευσαν τῷ λόγῳ αὐτοῦ, καὶ ἦσαν τὴν αἴνεσιν αὐτοῦ. » Τῶν γὰρ ἀνδρῶν ὑμνούντων Μωσῆς ὁ μέγας ἡγεῖτο, τοῦ δὲ χοροῦ τῶν γυναικῶν Μαριάμ ἡ προφῆτις. ᾿Ανάγραπτος δὲ καὶ ἡ ᾠδή.
« Kai episteusan tǭ logǭ autou, kai ēsan tēn ainesin autou. » Tōn gar andrōn hymnountōn Mōsēs ho megas hēgeito, tou de chorou tōn gynaikōn Mariam hē prophētis. ᾿Anagraptos de kai hē ǭdē.
"And they believed his word and sang his praise." The great Moses led the men in their hymn, and Miriam the prophetess the chorus of the women. The song is also recorded in writing.
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« Ἐτάχυναν, ἐπελάθοντο τῶν ἔργων αὐτοῦ, οὐχ ὑπέμειναν τὴν βουλὴν αὐτοῦ. Καὶ ἐπεθύμησαν ἐπιθυμίαν ἐν τῇ ἐρήμῳ, καὶ ἐπείρασαν τὸν Θεὸν ἐν ἀνύδρῳ. » Τοσαῦτα γὰρ ἔχοντες καὶ τοιαῦτα ἐχέγγυα τῆς θείας δυνάμεως, οὐκ ἤτησαν τὴν χρείαν λαβεῖν, οὐδὲ τὴν θείαν προσέμειναν δωρεάν, ἀλλ' εὐθὺς λοιδορίαις κατὰ τῶν θείων ἐχρήσαντο θεραπόντων.
« Etachynan, epelathonto tōn ergōn autou, ouch hypemeinan tēn boulēn autou. Kai epethymēsan epithymian en tę̄ erēmǭ, kai epeirasan ton Theon en anydrǭ. » Tosauta gar echontes kai toiauta echengya tēs theias dynameōs, ouk ētēsan tēn chreian labein, oude tēn theian prosemeinan dōrean, all' euthys loidoriais kata tōn theiōn echrēsanto therapontōn.
"They hastened, they forgot his works; they did not wait for his counsel. And they craved with craving in the wilderness and tempted God in the waterless place." For though they had so many and such great pledges of the divine power, they did not ask to receive what they needed or wait for the divine gift, but at once used abuse against the divine servants.
105.15PG 80 80:1725
« Καὶ ἔδωκεν αὐτοῖς τὸ αἴτημα αὐτῶν, ἐξαπέστειλε πλησμονὴν εἰς τὰς ψυχὰς αὐτῶν. › Αἴτημα τὴν ἐπιθυμίαν ἐκάλεσεν· οὐ γὰρ ᾔτησαν, ἀλλὰ κατελάλησαν · δέδωκε δὲ ὅμως αὐτοῖς καὶ κρεῶν ἀφθονίαν, καὶ ἄρτον ἀχειροποίητον, καὶ ὕδωρ ἥδιστόν τε καὶ ἄφθονον.
« Kai edōken autois to aitēma autōn, exapesteile plēsmonēn eis tas psychas autōn. › Aitēma tēn epithymian ekalesen; ou gar ę̄tēsan, alla katelalēsan ; dedōke de homōs autois kai kreōn aphthonian, kai arton acheiropoiēton, kai hydōr hēdiston te kai aphthonon.
"And he gave them their request; he sent fullness into their souls." He called their craving a "request"; for they did not ask, but spoke against him. Yet he gave them an abundance of meat, bread not made by hands, and water both very sweet and abundant.
105.16PG 80 80:1725
« Καὶ παρώργισαν τὸν Μωσῆν ἐν τῇ παρεμβολῇ, τὸν ᾿Ααρὼν τὸν ἅγιον Κυρίου. » Κορὲ μὲν γὰρ, καὶ ἡ τούτου συμμορία, ἐπειράθησαν τὴν ἱερωσύνην ἀρπάσαι . Δαθὰν δὲ καὶ ᾿Αβειρὼν ἑτέραν ἐμελέτησαν τυραννίδα.
« Kai parōrgisan ton Mōsēn en tę̄ parembolę̄, ton ᾿Aarōn ton hagion Kyriou. » Kore men gar, kai hē toutou symmoria, epeirathēsan tēn hierōsynēn arpasai . Dathan de kai ᾿Abeirōn heteran emeletēsan tyrannida.
"And they angered Moses in the camp, and Aaron the holy one of the Lord." Korah and his company tried to seize the priesthood, and Dathan and Abiram planned another usurpation.
105.17PG 80 80:1725
« Ἠνοίχθη ἡ γῆ καὶ κατέπιε Δαθάν, καὶ ἐκάλυψεν ἐπὶ τὴν συναγωγὴν ᾿Αβειρών. Καὶ ἐξεκαύθη πῦρ ἐν τῇ συναγωγῇ αὐτῶν, φλὸξ κατέφλεξεν ἁμαρτωλούς. • Δαθὰν μὲν καὶ Ἀβειρὼν μετά πάσης τῆς πατριᾶς κατεποντίσθησαν· Κορὲ δὲ, καὶ οἱ σὺν αὐτῷ, θεηλάτῳ πυρὶ κατεφλέχθησαν. Τὰς δὲ τιμωρίας ἐπήγαγεν ὁ Θεὸς, τοὺς ἄλλους σωφρονεῖν ἀναγκάζων· οὐδεμίαν δὲ λαβεῖν ἐντεῦθεν ὄνησιν ἐβουλήθησαν· καὶ τοῦτο δηλοῖ ἡ τῶν τετολμημένων ἐξήγησις.
« Ēnoichthē hē gē kai katepie Dathan, kai ekalypsen epi tēn synagōgēn ᾿Abeirōn. Kai exekauthē pyr en tę̄ synagōgę̄ autōn, phlox katephlexen hamartōlous. • Dathan men kai Abeirōn meta pasēs tēs patrias katepontisthēsan; Kore de, kai hoi syn autǭ, theēlatǭ pyri katephlechthēsan. Tas de timōrias epēgagen ho Theos, tous allous sōphronein anankazōn; oudemian de labein enteuthen onēsin eboulēthēsan; kai touto dēloi hē tōn tetolmēmenōn exēgēsis.
"The earth opened and swallowed Dathan and covered the company of Abiram. And a fire was kindled in their company; a flame burned up the sinners." Dathan and Abiram were swallowed up with their whole household, while Korah and those with him were burned up by fire sent from God. God brought these punishments to compel the others to be prudent; but they would gain no benefit from them, as the account of their deeds shows.
105.19PG 80 80:1725
« Καὶ ἐποίησαν μόσχον ἐν Χωρήβ. » Οὐχ ἁπλῶς τοῦ ὅρους ἐμνημόνευσεν, ἀλλὰ τὴν τῆς ἀσεβείας διδάσκων ὑπερβολήν. Ἐν τούτῳ γὰρ ὤφθη τῶν ὅλων ὁ Κύριος· ἐν τούτῳ δείματος αὐτοὺς ἐνέπλησε, μετὰ πλείστου πυρὸς φανεὶς, σάλπιγξι χρώμενος, καὶ κατακτύπων βρονταῖς, καὶ μετὰ τοσούτου δέους τὴν νομοθεσίαν προσφέρων. Ἐν τούτῳ τετολμήκασι τὴν ἀσέβειαν. - Καὶ προσεκύνησαν τῷ γλυπτῷ. › Ἑτέρας καὶ τοῦτο παραπληξίας κατηγορία · ὃ γὰρ ἑώρων διὰ τέχνης ἀνθρωπίνης τὸ εἶδος δεξάμενον, τούτῳ τὸ σέβας τὸ θεῖον προσήνεγκαν.
« Kai epoiēsan moschon en Chōrēb. » Ouch haplōs tou horous emnēmoneusen, alla tēn tēs asebeias didaskōn hyperbolēn. En toutǭ gar ōphthē tōn holōn ho Kyrios; en toutǭ deimatos autous eneplēse, meta pleistou pyros phaneis, salpinxi chrōmenos, kai kataktypōn brontais, kai meta tosoutou deous tēn nomothesian prospherōn. En toutǭ tetolmēkasi tēn asebeian. - Kai prosekynēsan tǭ glyptǭ. › Heteras kai touto paraplēxias katēgoria ; ho gar heōrōn dia technēs anthrōpinēs to eidos dexamenon, toutǭ to sebas to theion prosēnenkan.
"And they made a calf in Horeb." Not without reason did he mention the mountain; he is teaching the excess of their impiety. For on it the Lord of all was seen; on it he filled them with dread, appearing with abundant fire, using trumpets and crashing with thunder, and giving the law with such great fear. On it they dared this impiety. "And they worshiped the carved image." This is the charge of a further madness: to what they saw had received its form through human skill they offered divine reverence.
105.20PG 80 80:1727
« Καὶ ἠλλάξαντο τὴν δόξαν αὐτοῦ ἐν ὁμοιώματι μόσχου ἐσθίοντος χόρτον. » Σφόδρα αὐτῶν ἁρμοδίως τὴν ἄνοιαν ἐτραγῴδησεν. ᾿Αντὶ γὰρ τοῦ τοσαῦτα θαυματουργήσαντος, καὶ τὴν παράδοξον ἐκείνην σωτηρίαν χαρισαμένου, καὶ τοσαῦτα ἐνεργεῖν δυναμένου, εἰκόνα τετιμήκασι μόσχου, ἧς τὸ ἀρχέτυπον τροφῆς ἐνδεές· τροφὴ καὶ τῷ μόσχῳ, οὐκ ἄρτος, ὁ τοῖς λογικοῖς προσφερόμενος, ἀλλὰ πόα καὶ χόρτος. Τοῦ δὲ μόσχου, οὗ ἄλογος ἡ φύσις, καὶ ἡ δουλεία δεδωρημένη ἀνθρώποις, ἡ εἰκὼν εὐτελεστέρα πολλῷ. Οὐ γὰρ μόνον ἄλογος, ἀλλὰ καὶ ἄψυχος, οὐκ ἐνεργεῖν, οὐ μυκᾶσθαι, οὐκ ἐσθίειν ἰσχύουσα· ἀλλὰ ὅμως ἀδρανῆ τοῦ Θεοῦ τῶν ὅλων προτετιμήκασιν.
« Kai ēllaxanto tēn doxan autou en homoiōmati moschou esthiontos chorton. » Sphodra autōn harmodiōs tēn anoian etragǭdēsen. ᾿Anti gar tou tosauta thaumatourgēsantos, kai tēn paradoxon ekeinēn sōtērian charisamenou, kai tosauta energein dynamenou, eikona tetimēkasi moschou, hēs to archetypon trophēs endees; trophē kai tǭ moschǭ, ouk artos, ho tois logikois prospheromenos, alla poa kai chortos. Tou de moschou, hou alogos hē physis, kai hē douleia dedōrēmenē anthrōpois, hē eikōn eutelestera pollǭ. Ou gar monon alogos, alla kai apsychos, ouk energein, ou mykasthai, ouk esthiein ischyousa; alla homōs adranē tou Theou tōn holōn protetimēkasin.
"And they exchanged his glory for the likeness of a calf that eats grass." He very fittingly depicted their folly as a tragedy. For instead of the one who worked so many wonders, granted that extraordinary salvation, and is able to do so much, they honored the image of a calf, whose original needs food; and the calf's food is not bread, which is given to rational beings, but herbage and grass. And the image of the calf, whose nature is irrational and whose service has been given to human beings, is far more worthless. For it is not only irrational but also lifeless, unable to act, to low, or to eat; yet they preferred this powerless thing to the God of all.
105.21PG 80 80:1727
« Καὶ ἐπελάθοντο τοῦ Θεοῦ τοῦ σώζοντος αὐτοὺς, τοῦ ποιήσαντος μεγάλα ἐν Αἰγύπτῳ. Θαυμάσια ἐν γῇ Χάμ, φοβερὰ ἐπὶ θαλάσσης Ἐρυθρᾶς. » Οὔτε γὰρ τῆς οἰκείας ἐμνημόνευσαν σωτηρίας, οὔτε τῆς τῶν Αἰγυπτίων τιμωρίας, οὔτε τοῦ μεγάλου τῆς θαλάττης θαύματος, ἀλλὰ πάντα ἀθρόως ἀπέπτυσαν.
« Kai epelathonto tou Theou tou sōzontos autous, tou poiēsantos megala en Aigyptǭ. Thaumasia en gę̄ Cham, phobera epi thalassēs Erythras. » Oute gar tēs oikeias emnēmoneusan sōtērias, oute tēs tōn Aigyptiōn timōrias, oute tou megalou tēs thalattēs thaumatos, alla panta athroōs apeptysan.
"And they forgot God who saved them, who did great things in Egypt, wonders in the land of Ham, fearful things at the Red Sea." They remembered neither their own salvation, nor the punishment of the Egyptians, nor the great wonder at the sea, but spurned everything at once.
105.23PG 80 80:1727
« Καὶ εἶπε τοῦ ἐξολοθρεῦσαι αὐτοὺς, εἰ μὴ Μωσῆς ὁ ἐκλεκτὸς αὐτοῦ ἔστη ἐν τῇ θραύσει ἐνώπιον αὐτοῦ, τοῦ ἀποστρέψαι τὸν θυμὸν αὐτοῦ τοῦ μὴ ἐξολοθρεῦσαι αὐτοὺς. › Τοῦ γὰρ Θεοῦ τῶν ὅλων εἰρηκότος, « Εασόν με, καὶ θυμωθεὶς ὀργῇ ἐκτρίψω αὐτοὺς, καὶ ποιήσω σε εἰς ἔθνος μέγα · · εἶπεν ὁ μακάριος Μωσῆς, « Εἰ μὲν ἀφεῖς αὐτοῖς τὴν ἁμαρτίαν, ἄφες· εἰ δὲ μὴ, ἐξάλειψόν με ἐκ τῆς βίβλου ἧς ἔγραψας.»
« Kai eipe tou exolothreusai autous, ei mē Mōsēs ho eklektos autou estē en tę̄ thrausei enōpion autou, tou apostrepsai ton thymon autou tou mē exolothreusai autous. › Tou gar Theou tōn holōn eirēkotos, « Eason me, kai thymōtheis orgę̄ ektripsō autous, kai poiēsō se eis ethnos mega ; ; eipen ho makarios Mōsēs, « Ei men apheis autois tēn hamartian, aphes; ei de mē, exaleipson me ek tēs biblou hēs egrapsas.»
"And he said he would destroy them, had not Moses his chosen one stood in the breach before him, to turn away his wrath so that he would not destroy them." For when the God of all said, "Let me alone, and in my wrath I will crush them, and I will make you a great nation," the blessed Moses said, "If you will forgive them their sin, forgive; but if not, blot me out of the book that you have written."
105.24PG 80 80:1727
« Καὶ ἐξουδένωσαν γῆν ἐπιθυμητὴν, οὐκ ἐπίστευσαν τῷ λόγῳ αὐτοῦ. Καὶ ἐγόγγυσαν ἐν τοῖς σκηνώμασιν αὐτῶν, οὐκ εἰσήκουσαν τῆς φωνῆς Κυρίου.» Ἑτέρας ἀπειθείας ἀναμιμνήσκει· τοῦ γὰρ Θεοῦ παρεγγυήσαντος τῆς ἐπηγγελμένης ἐπιβῆναι γῆς, τῆς δειλίας τὸ πάθος δεξάμενοι, ἀντέτεινον προφανῶς, τοὺς μὲν Χαναναίους γενναίους εἶναι λέγοντες, σφᾶς δὲ αὐτοὺς δύναμιν ἀξιόχρεων οὐκ ἔχειν πρὸς τὴν ἐκείνων παράταξιν. Τοῦτο δὲ ἀπιστίας προφανῶς τεκμήριον· τοὺς γὰρ τοσούτων καὶ τοιούτων θαυμάτων αὐτόπτας θαῤῥεῖν εἰς πάντα δίκαιον ἦν τῇ τοῦ σεσωκότος δυνάμει.
« Kai exoudenōsan gēn epithymētēn, ouk episteusan tǭ logǭ autou. Kai egongysan en tois skēnōmasin autōn, ouk eisēkousan tēs phōnēs Kyriou.» Heteras apeitheias anamimnēskei; tou gar Theou parengyēsantos tēs epēngelmenēs epibēnai gēs, tēs deilias to pathos dexamenoi, anteteinon prophanōs, tous men Chananaious gennaious einai legontes, sphas de autous dynamin axiochreōn ouk echein pros tēn ekeinōn parataxin. Touto de apistias prophanōs tekmērion; tous gar tosoutōn kai toioutōn thaumatōn autoptas tharrhein eis panta dikaion ēn tę̄ tou sesōkotos dynamei.
"And they despised the desirable land; they did not believe his word. And they murmured in their tents; they did not listen to the voice of the Lord." He recalls another disobedience. When God urged them to enter the promised land, they gave way to cowardice and openly resisted, saying that the Canaanites were mighty and that they themselves had no strength equal to their battle line. This was a plain proof of unbelief; for it was right that eyewitnesses of so many and such great wonders should trust in everything to the power of the one who had saved them.
105.26PG 80 80:1729
« Καὶ ἐπῆρε τὴν χεῖρα αὐτοῦ ἐπ᾿ αὐτοὺς, τοῦ καταβαλεῖν αὐτοὺς ἐν τῇ ἐρήμῳ. Καὶ τοῦ καταβαλεῖν τὸ σπέρμα αὐτῶν ἐν τοῖς ἔθνεσι, καὶ διασκορπίσαι αὐτοὺς ἐν ταῖς χώραις.» Ἐβουλήθη δὲ τῇ ἀπιστίᾳ κατάλληλον ἐπιθεῖναι τὴν τιμωρίαν, καὶ πᾶσι κατὰ ταυτὸν ἐπενεγκεῖν τὸν ὅλεθρον , ἀλλ' ὅμως τῇ συνήθει φιλανθρωπία χρώμενος, μερικὴν αὐτοῖς ἐπήγαγε κόλασιν.
« Kai epēre tēn cheira autou ep᾿ autous, tou katabalein autous en tę̄ erēmǭ. Kai tou katabalein to sperma autōn en tois ethnesi, kai diaskorpisai autous en tais chōrais.» Eboulēthē de tę̄ apistią katallēlon epitheinai tēn timōrian, kai pasi kata tauton epenenkein ton holethron , all' homōs tę̄ synēthei philanthrōpia chrōmenos, merikēn autois epēgage kolasin.
"And he lifted up his hand against them, to overthrow them in the wilderness, and to overthrow their seed among the nations and scatter them in the lands." He wished to impose a punishment proportioned to their unbelief and to bring destruction on all at once; yet, showing his usual love for humankind, he brought a partial punishment on them.
105.28PG 80 80:1729
« Καὶ ἐτελέσθησαν τῷ Βεελφεγώρ· καὶ ἔφαγον θυσίας νεκρῶν. Καὶ παρώξυναν αὐτὸν ἐν τοῖς ἐπιτηδεύμασιν αὐτῶν. • Εἰς ἀκολασίαν ἐξωκείλαντες πάλιν, καὶ ταῖς τῶν Μωαβιτῶν μιγνύμενοι γυναιξί, μετέμαθον τὴν ἐκείνων ἀσέβειαν. Βεελφεγὼρ δὲ ἐστιν εἴδωλον παρ' ἐκείνοις τιμώμενον. καὶ Φεγὼρ μὲν ἐκαλεῖτο τοῦ εἰδώλου ὁ τόπος, Βάαλ δὲ τὸ εἴδωλον. Τοῦτον δὲ φασι Κρόνον καλεῖσθαι τῇ Ἑλλάδι φωνῇ. Θυσίας δὲ νεκρῶν καλεῖ τὰς καλουμένας παρ' Ἕλλησι χοὰς, ἃς τοῖς νεκροῖς προσφέρειν εἰώθασι· καὶ αὐτοὺς δὲ τοὺς καλουμένους θεοὺς νεκροὺς οὐκ ἄν τις ἁμάρτοι προσαγορεύσας. • Καὶ ἐπληθύνθη ἐν αὐτοῖς ἡ πτῶσις. » Πάλιν γὰρ ἕτερον αὐτοῖς ἐπήγαγε θάνατον.
« Kai etelesthēsan tǭ Beelphegōr; kai ephagon thysias nekrōn. Kai parōxynan auton en tois epitēdeumasin autōn. • Eis akolasian exōkeilantes palin, kai tais tōn Mōabitōn mignymenoi gynaixi, metemathon tēn ekeinōn asebeian. Beelphegōr de estin eidōlon par' ekeinois timōmenon. kai Phegōr men ekaleito tou eidōlou ho topos, Baal de to eidōlon. Touton de phasi Kronon kaleisthai tę̄ Helladi phōnę̄. Thysias de nekrōn kalei tas kaloumenas par' Hellēsi choas, has tois nekrois prospherein eiōthasi; kai autous de tous kaloumenous theous nekrous ouk an tis hamartoi prosagoreusas. • Kai eplēthynthē en autois hē ptōsis. » Palin gar heteron autois epēgage thanaton.
"And they were initiated into Baal of Peor and ate sacrifices of the dead. And they provoked him with their practices." Running aground again on licentiousness and mingling with the Moabite women, they learned their impiety. Baal-peor is an idol honored among them: Peor was the name of the idol's place, Baal of the idol. They say that in the Greek tongue he is called Kronos. By "sacrifices of the dead" he means what the Greeks call libations, which they are accustomed to offer to the dead; and one would not go wrong in calling the so-called gods themselves dead. "And the fall was multiplied among them." For again he brought another death upon them.
105.30PG 80 80:1729
Καὶ ἔστη Φινεές, καὶ ἐξιλάσατο, καὶ ἐκόπασεν ἡ θραῦσις. Καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, εἰς γενεὰν καὶ γενεὰν ἕως τοῦ αἰῶνος. • Την θραῦσιν ὁ Σύμμαχος πληγὴν εἴρηκε. Διδάσκει δὲ καὶ τοῦτο ἡ ἱστορία· τὸν γὰρ Ζαμβρὴν μιχθῆναι τῇ Μαδιανίτιδί τινι προφανῶς ἀνασχόμενον δόρατι χρησάμενος συνανεῖλε τῇ γυναικί. Τὸν τούτου ζῆλον ἀποδεξάμενος ὁ Θεὸς, αὐτὸν μὲν ἀνεκήρυξε, τὴν δὲ τοῖς ἄλλοις ἐπαγομένην τιμωρίαν ἐκώλυσεν.
Kai estē Phinees, kai exilasato, kai ekopasen hē thrausis. Kai elogisthē autǭ eis dikaiosynēn, eis genean kai genean heōs tou aiōnos. • Tēn thrausin ho Symmachos plēgēn eirēke. Didaskei de kai touto hē historia; ton gar Zambrēn michthēnai tę̄ Madianitidi tini prophanōs anaschomenon dorati chrēsamenos synaneile tę̄ gynaiki. Ton toutou zēlon apodexamenos ho Theos, auton men anekēryxe, tēn de tois allois epagomenēn timōrian ekōlysen.
"And Phinehas stood up and made atonement, and the plague ceased. And it was reckoned to him as righteousness, from generation to generation for ever." For "plague" (literally "breaking") Symmachus said "blow." The history also teaches this: for when Zimri dared openly to lie with a Midianite woman, he used his spear and killed him together with the woman. God, accepting his zeal, proclaimed him and stopped the punishment being brought on the others.
105.32PG 80 80:1729
• Καὶ παρώργισαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας, καὶ ἐκακώθη Μωσῆς δι' αὐτούς. Ὅτι παρεπίκραναν τὸ πνεῦμα αὐτοῦ, καὶ διέστειλεν ἐν τοῖς χείλεσιν αὐτοῦ. » Πενθοῦντι γὰρ, τὴν ἀδελφὴν προσελθόντες, μετὰ πολλῆς ἀταξίας τὴν χρείαν ἐξῄτησαν. Ὁ δὲ καὶ τῇ ἀθυμίᾳ τοῦ πένθους βαλλόμενος, καὶ τούτων ἀκρασίαν θεώμενος, θυμῷ καὶ λύπῃ περισχεθεὶς, οὐ μετὰ τῆς συνήθους ἁρμονίας τῷ θείῳ προστάγματι διηκόνησεν· ἀλλ᾿ ἀμφιβολίαν τινὰ τοῖς λόγοις ἀναμίξας, τὴν πέτραν ἐπάταξε, καὶ τὸ ὕδωρ ἐξήγαγε. Τοῦτο γὰρ δηλοῖ τὸ « Διέστειλεν ἐν τοῖς χείλεσιν αὐτοῦ, » ἀντὶ τοῦ, οὐκ ἀναμφιβόλως λόγοις ἐχρήσατο. Εἶπε γάρ· « Φησὶ Μωσῆς πρὸς αὐτοὺς, Μὴ ἐκ τῆς πέτρας ταύτης ἐξάξω ὑμῖν ὕδωρ;» Τούτου χάριν ἀγανακτήσας δῆθεν ὁ τῶν ὅλων Θεὸς, οὐδ᾽ αὐτῷ τὴν τοῖς πατράσιν ἐπηγγελμένην ἀπέδωκε γῆν· ἀλλὰ τὸν μὲν ἐκέλευσε δέξασθαι τοῦ βίου τὸ τέλος· δι' Ἰησοῦ δὲ τοῦ Ναυῆ πεπλήρωκε τὴν ὑπόσχεσιν. Καὶ δοκεῖ μὲν ταύτην αὐτῷ τιμωρίαν ἐπιτεθεικέναι τῶν ὅλων ὁ πρύτανις· ἕτερα δὲ οἰκονομῶν ἐπραγματεύσατο τοῦτο. Πρῶτον μὲν γὰρ, τῶν Ἰουδαίων ἐπιστάμενος ἄνοιαν, οὐκ εἴασε δι᾿ αὐτοῦ πᾶσαν τὴν ὑπόσχεσιν πέρας λαβεῖν, ἵνα μὴ αὐτὸν θεὸν ὑπολάβωσιν. Οἱ γὰρ εἰκόνα μόσχου θεοποιήσαντες, ποῖον οὐκ ἂν προσήνεγκαν σέβας τῷ τοσούτων θαυμάτων ὑπουργῷ γενομένῳ; Διά τοι τοῦτο καὶ τὸν τάφον αὐτοῦ λαθεῖν πεποίηκεν ὁ Θεός· πρὸς δὲ τοῦτο, καὶ τῆς νομοθεσίας ἠβουλήθη δεῖξαι τὸ πρόσκαιρον ἀπὸ τῶν αὐτῷ τῷ νομοθέτῃ συμβάντων. Εἰ γὰρ ὁ νομοθέτης τῆς ἐπηγγελμένης οὐκ ἀπήλαυσε γῆς, συνιδεῖν ἐντεῦθεν ῥάδιον, ὡς οὐδὲ αὐτοὶ ταύτης ἀπολαύσωσιν ἐπὶ πλεῖστον τῆς προμηθείας. Οὕτω τὰ κατὰ τὴν ἔρημον διηγησάμενος, τὴν ἐν τῇ γῇ τῆς ἐπαγγελίας γεγενημένην αὐτῶν ἐλέγχει παρανομίαν.
• Kai parōrgisan auton epi hydatos antilogias, kai ekakōthē Mōsēs di' autous. Hoti parepikranan to pneuma autou, kai diesteilen en tois cheilesin autou. » Penthounti gar, tēn adelphēn proselthontes, meta pollēs ataxias tēn chreian exę̄tēsan. Ho de kai tę̄ athymią tou penthous ballomenos, kai toutōn akrasian theōmenos, thymǭ kai lypę̄ perischetheis, ou meta tēs synēthous harmonias tǭ theiǭ prostagmati diēkonēsen; all᾿ amphibolian tina tois logois anamixas, tēn petran epataxe, kai to hydōr exēgage. Touto gar dēloi to « Diesteilen en tois cheilesin autou, » anti tou, ouk anamphibolōs logois echrēsato. Eipe gar; « Phēsi Mōsēs pros autous, Mē ek tēs petras tautēs exaxō hymin hydōr?» Toutou charin aganaktēsas dēthen ho tōn holōn Theos, oud᾽ autǭ tēn tois patrasin epēngelmenēn apedōke gēn; alla ton men ekeleuse dexasthai tou biou to telos; di' Iēsou de tou Nauē peplērōke tēn hyposchesin. Kai dokei men tautēn autǭ timōrian epitetheikenai tōn holōn ho prytanis; hetera de oikonomōn epragmateusato touto. Prōton men gar, tōn Ioudaiōn epistamenos anoian, ouk eiase di᾿ autou pasan tēn hyposchesin peras labein, hina mē auton theon hypolabōsin. Hoi gar eikona moschou theopoiēsantes, poion ouk an prosēnenkan sebas tǭ tosoutōn thaumatōn hypourgǭ genomenǭ? Dia toi touto kai ton taphon autou lathein pepoiēken ho Theos; pros de touto, kai tēs nomothesias ēboulēthē deixai to proskairon apo tōn autǭ tǭ nomothetę̄ symbantōn. Ei gar ho nomothetēs tēs epēngelmenēs ouk apēlause gēs, synidein enteuthen rhadion, hōs oude autoi tautēs apolausōsin epi pleiston tēs promētheias. Houtō ta kata tēn erēmon diēgēsamenos, tēn en tę̄ gę̄ tēs epangelias gegenēmenēn autōn elenchei paranomian.
"And they angered him at the water of contradiction, and Moses suffered because of them. For they embittered his spirit, and he spoke rashly with his lips." For they came to him while he was mourning his sister and demanded what they needed with great disorder. He, struck by the dejection of mourning and seeing their lack of restraint, was overcome by anger and grief and did not serve the divine command with his usual harmony, but mixing some doubt into his words, struck the rock and brought out the water. This is what "he spoke rashly with his lips" shows, that is, he did not use words free of doubt. For he said: "Moses says to them: Shall I bring water out of this rock for you?" For this reason the God of all, supposedly in indignation, did not give him either the land promised to the fathers, but commanded him to accept the end of his life, and fulfilled the promise through Joshua son of Nun. The Governor of all seems to have imposed this as a punishment on him, but by this dispensation he achieved other ends. First, knowing the folly of the Jews, he did not allow the whole promise to be completed through Moses, lest they suppose him a god. For those who deified the image of a calf, what reverence would they not have offered to the minister of so many wonders? It was for this reason that God also caused his tomb to be hidden. Besides this, he wished to show the temporary character of the legislation from what befell the lawgiver himself. For if the lawgiver did not enjoy the promised land, it is easy to see from this that they too would not enjoy this providence for very long. Having thus recounted the events in the wilderness, he exposes their lawlessness in the land of promise.
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«Οὐκ ἐξωλόθρευσαν τὰ ἔθνη, ἃ εἶπε Κύριος αὐτοῖς. Καὶ ἐμίγησαν ἐν τοῖς ἔθνεσι, καὶ ἔμαθον τὰ ἔργα αὐτῶν. Καὶ ἐδούλευσαν τοῖς γλυπτοῖς αὐτῶν, καὶ ἐγενήθη αὐτοῖς εἰς σκάνδαλον. » Τὴν γὰρ ἐπιμιξίαν διὰ τὴν τῆς ἀσεβείας ἐκώλυσε κοινωνίαν, τῇ ἀρχῇ τὸ τέλος συναναιρῶν, καὶ σὺν τῇ ῥίζῃ τὸν καρπὸν ἀφανίζων, καὶ τῷ ἐλάττονι κακῷ τὸ χεῖρον προαναστέλλων. ᾿Αλλ' ὅμως οὗτοι καὶ ἐν τούτῳ τὸν θεῖον παραβαίνοντες νόμον, οὔτε τὰ δυσσεβῆ ἐξωλόθρευσαν ἔθνη, οὔτε τὴν πρὸς αὐτὰ ἔφυγον κοινωνίαν, ἀλλὰ τὴν πονηρὰν αὐτῶν πολιτείαν ἐζήλωσαν.
«Ouk exōlothreusan ta ethnē, ha eipe Kyrios autois. Kai emigēsan en tois ethnesi, kai emathon ta erga autōn. Kai edouleusan tois glyptois autōn, kai egenēthē autois eis skandalon. » Tēn gar epimixian dia tēn tēs asebeias ekōlyse koinōnian, tę̄ archę̄ to telos synanairōn, kai syn tę̄ rhizę̄ ton karpon aphanizōn, kai tǭ elattoni kakǭ to cheiron proanastellōn. ᾿All' homōs houtoi kai en toutǭ ton theion parabainontes nomon, oute ta dyssebē exōlothreusan ethnē, oute tēn pros auta ephygon koinōnian, alla tēn ponēran autōn politeian ezēlōsan.
"They did not destroy the nations, as the Lord told them. And they mingled among the nations and learned their works. And they served their carved images, and it became a stumbling block to them." For he forbade intermingling because of the fellowship in impiety it would bring, removing the end together with the beginning, destroying the fruit with the root, and checking the worse evil beforehand by the lesser. Yet they transgressed the divine law in this too: they neither destroyed the ungodly nations nor avoided fellowship with them, but emulated their wicked way of life.
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« Καὶ ἔθυσαν τοὺς υἱοὺς αὐτῶν καὶ τὰς θυγατέρας αὐτῶν τοῖς δαιμονίοις. Καὶ ἐξέχεαν αἷμα ἀθῶον, αἷμα υἱῶν αὐτῶν καὶ θυγατέρων, ὧν ἔθυσαν τοῖς γλυπτοῖς Χαναάν· καὶ ἐφονοκτονήθη ἡ γῆ ἐν τοῖς αἷμασι. Καὶ ἐμιάνθη ἐν τοῖς ἔργοις αὐτῶν. › Τὸν κολοφῶνα τῆς ἀσεβείας τελευταῖον κατέλιπον· ποίαν γὰρ δυσσεβείας ὑπερβολὴν καταλείπει τὸ αἴμασιν υἱῶν καὶ θυγατέρων μολῦναι τὴν γῆν, καὶ τοῖς αἱμοβόροις δαίμοσι τὰς τούτων θυσίας προσενεγκεῖν; Τῷ Θεῷ μὲν γὰρ οὐδὲ τὰ νενομισμένα προσέφερον· τοῖς δὲ εἰδώλοις καὶ τὰς τῶν παίδων σφαγάς. • Καὶ ἐπόρνευσαν ἐν τοῖς ἐπιτηδεύμασιν αὐτῶν. » Πορνείαν ἐνταῦθα οὐ τὴν ἀκολασίαν μόνον, ἀλλὰ καὶ τὴν τῶν εἰδώλων λατρείαν καλεῖ. Ἐπειδὴ γὰρ τῷ Θεῷ συνημμένοι τὴν ἐκείνων θεραπείαν ἠγάπησαν, τὴν δεισιδαιμονίαν εἰκότως πορνείαν ἐκάλεσεν.
« Kai ethysan tous huious autōn kai tas thygateras autōn tois daimoniois. Kai exechean haima athōon, haima huiōn autōn kai thygaterōn, hōn ethysan tois glyptois Chanaan; kai ephonoktonēthē hē gē en tois haimasi. Kai emianthē en tois ergois autōn. › Ton kolophōna tēs asebeias teleutaion katelipon; poian gar dyssebeias hyperbolēn kataleipei to aimasin huiōn kai thygaterōn molynai tēn gēn, kai tois haimoborois daimosi tas toutōn thysias prosenenkein? Tǭ Theǭ men gar oude ta nenomismena prosepheron; tois de eidōlois kai tas tōn paidōn sphagas. • Kai eporneusan en tois epitēdeumasin autōn. » Porneian entautha ou tēn akolasian monon, alla kai tēn tōn eidōlōn latreian kalei. Epeidē gar tǭ Theǭ synēmmenoi tēn ekeinōn therapeian ēgapēsan, tēn deisidaimonian eikotōs porneian ekalesen.
"And they sacrificed their sons and their daughters to demons. And they shed innocent blood, the blood of their sons and daughters, whom they sacrificed to the carved images of Canaan; and the land was polluted with murder in the blood. And it was defiled by their works." They left the crown of impiety for last. For what excess of ungodliness does it leave to defile the land with the blood of sons and daughters and to offer their sacrifice to bloodthirsty demons? To God they did not offer even the prescribed offerings, but to idols even the slaughter of their children. "And they committed fornication in their practices." Here he calls "fornication" not only licentiousness but also the worship of idols. For since, though joined to God, they loved the service of those idols, he fittingly called the superstition "fornication."
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« Καὶ ὠργίσθη θυμῷ Κύριος ἐπὶ τὸν λαὸν αὐτοῦ, καὶ ἐβδελύξατο τὴν κληρονομίαν αὐτοῦ. Καὶ παρέδωκεν αὐτοὺς εἰς χεῖρας ἐχθρῶν, καὶ ἐκυρίευσαν αὐτῶν οἱ μισοῦντες αὐτούς. Καὶ ἔθλιψαν αὐτοὺς οἱ ἐχθροὶ αὐτῶν, καὶ ἐταπεινώθησαν ὑπὸ τὰς χεῖρας αὐτῶν. » Ταῦτα καὶ ἡ τῶν Κριτῶν ἱστορία διδάσκει, καὶ μέντοι καὶ ἡ τῶν Βασιλειῶν συγγραφή. Ποτὲ μὲν γὰρ Μωαβίταις, ποτὲ δὲ ᾿Αμμανίταις, ἄλλοτε δὲ Ἀμαλακίταις, καὶ Μαδιηναίοις, καὶ ᾿Αλλοφύλοις παρέδωκε, τῇ παιδείᾳ τὴν ὠφέλειαν καρπούμενος.
« Kai ōrgisthē thymǭ Kyrios epi ton laon autou, kai ebdelyxato tēn klēronomian autou. Kai paredōken autous eis cheiras echthrōn, kai ekyrieusan autōn hoi misountes autous. Kai ethlipsan autous hoi echthroi autōn, kai etapeinōthēsan hypo tas cheiras autōn. » Tauta kai hē tōn Kritōn historia didaskei, kai mentoi kai hē tōn Basileiōn syngraphē. Pote men gar Mōabitais, pote de ᾿Ammanitais, allote de Amalakitais, kai Madiēnaiois, kai ᾿Allophylois paredōke, tę̄ paideią tēn ōpheleian karpoumenos.
"And the Lord was angry with wrath against his people and abhorred his inheritance. And he handed them over into the hands of enemies, and those who hated them ruled over them. And their enemies afflicted them, and they were humbled under their hands." The history of the Judges teaches this, and so too the narrative of the Kingdoms. For at one time he handed them over to the Moabites, at another to the Ammonites, at another to the Amalekites, the Midianites, and the Philistines, reaping benefit from the discipline.
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« Πλεονάκις ἐῤῥύσατο αὐτούς· αὐτοὶ δὲ παρεπίκραναν αὐτὸν ἐν τῇ βουλῇ αὐτῶν, καὶ ἐταπεινώθησαν ἐν ταῖς ἀνομίαις αὐτῶν. · Ἐπάγων γὰρ τὴν παιδείαν πάλιν μετεδίδου φιλανθρωπίας· οἱ δὲ αὐτὸν τοῖς ἐναντίοις ἡμείβοντο.
« Pleonakis errhysato autous; autoi de parepikranan auton en tę̄ boulę̄ autōn, kai etapeinōthēsan en tais anomiais autōn. ; Epagōn gar tēn paideian palin metedidou philanthrōpias; hoi de auton tois enantiois hēmeibonto.
"Many times he delivered them; but they provoked him by their counsel and were humbled in their iniquities." For after bringing the discipline, he would again give them a share in his love for humankind; but they repaid him with the opposite.
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« Καὶ εἶδε Κύριος ἐν τῷ θλίβεσθαι αὐτοὺς, ἐν τῷ αὐτὸν εἰσακοῦσαι τῆς δεήσεως αὐτῶν. Ταῦτα καὶ αἱ ἱστορίαι διδάσκουσι· καὶ ὅτι ἐδεήθησαν τοῦ Θεοῦ ἀπὸ τῆς ἀνάγκης ὠθούμενοι· καὶ ὅτι δεηθέντες ἠκούσθησαν.
« Kai eide Kyrios en tǭ thlibesthai autous, en tǭ auton eisakousai tēs deēseōs autōn. Tauta kai hai historiai didaskousi; kai hoti edeēthēsan tou Theou apo tēs anankēs ōthoumenoi; kai hoti deēthentes ēkousthēsan.
"And the Lord saw when they were afflicted, when he heard their petition." The histories teach this too: that they prayed to God when driven by necessity, and that when they prayed they were heard.
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« Καὶ ἐμνήσθη τῆς διαθήκης αὐτοῦ, καὶ μετεμελήθη κατὰ τὸ πλῆθος τοῦ ἐλέου αὐτοῦ. » Διὰ γὰρ τὰς πρὸς τοὺς πατέρας ἐπαγγελίας τὸν ἔλεον ἐχορήγησε· μεταμέλειαν δὲ καλεῖ τῆς παιδείας τὴν παῦλαν. Ὁ γὰρ Θεὸς τῆς μεταμελείας οὐκ ἔχει τὸ πάθος, οὐδὲ νῦν μὲν τούτοις, νῦν δὲ ἐκείνοις ἀρέσκεται· ἀλλὰ σοφῶς ἅπαντα πρυτανεύων, καὶ παιδείας ἐπάγει, καὶ φιλανθρωπίαν ὀρέγει.
« Kai emnēsthē tēs diathēkēs autou, kai metemelēthē kata to plēthos tou eleou autou. » Dia gar tas pros tous pateras epangelias ton eleon echorēgēse; metameleian de kalei tēs paideias tēn paulan. Ho gar Theos tēs metameleias ouk echei to pathos, oude nyn men toutois, nyn de ekeinois aresketai; alla sophōs hapanta prytaneuōn, kai paideias epagei, kai philanthrōpian oregei.
"And he remembered his covenant and repented according to the abundance of his mercy." Because of the promises to the fathers he supplied mercy. He calls the cessation of the discipline "repentance." For God is not subject to the passion of repentance, nor is he pleased now with these things and now with those; but governing all things wisely, he both brings disciplines and holds out love for humankind.
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« Καὶ ἔδωκεν αὐτοὺς εἰς οἰκτιρμοὺς, ἐναντίον πάντων τῶν αἰχμαλωτευσάντων αὐτούς. » Οὕτω τὸν Κύρον κατέθελξεν, καὶ εἰς ἔλεον ἔκαμψε, καὶ δοῦναι τοῖς δορυαλώτοις τὴν ἐλευθερίαν πεποίηκε.
« Kai edōken autous eis oiktirmous, enantion pantōn tōn aichmalōteusantōn autous. » Houtō ton Kyron katethelxen, kai eis eleon ekampse, kai dounai tois doryalōtois tēn eleutherian pepoiēke.
"And he gave them over to compassion before all who had taken them captive." So he charmed Cyrus, bent him to mercy, and made him give freedom to the captives.
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« Σῶσον ἡμᾶς, Κύριε ὁ Θεὸς ἡμῶν, καὶ ἐπισυνάγαγε ἡμᾶς ἐκ τῶν ἐθνῶν· τοῦ ἐξομολογήσασθαι τῷ ὀνόματί σου τῷ ἁγίῳ, τοῦ ἐγκαυχᾶσθαι ἐν τῇ αἰνέσει σου. » Καὶ ταῦτα δηλοῖ, ὡς ὁ προφητικὸς αὐτοὺς διδάσκει λόγος, πῶς δεῖ τὸν Θεὸν ἱλεώσασθαι, καὶ τῆς παρ᾿ αὐτοῦ κηδεμονίας τυχεῖν. Καὶ ὁ θεσπέσιος δὲ Ἀπόστολος τὴν ἐσομένην Ἰουδαίοις σωτηρίαν διὰ Ἠλιοῦ τοῦ Θεσβίτου προηγόρευσεν· « Ἥξει ἐκ Σιὼν, φησὶν, ὁ ῥυόμενος, καὶ ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ· καὶ αὕτη αὐτοῖς ἡ παρ᾿ ἐμοῦ διαθήκη, ὅταν ἀφέλωμαι τὰς ἁμαρτίας αὐτῶν.» Οὐ μὲν τὴν οἰκοδομίαν τῆς Ἱερουσαλήμ προσμεῖναι δεῖ, κατὰ τοὺς μύθους τῶν ἀνοήτων, καὶ τὴν κατὰ νόμον λατρείαν, καὶ τὰς ἀλόγους θυσίας, καὶ περιτομὴν, καὶ σάββατον, καὶ σκιώδη περιῤῥαντήρια μετὰ τὸ πανάγιον βάπτισμα· ταῦτα γὰρ γραϊδίων μεθυόντων παραληρήματα· ἀλλὰ κλῆσιν καὶ ἐπίγνωσιν ἀληθείας, καὶ πίστιν εἰς τὸν Δεσπότην Χριστὸν, καὶ τῆς καινῆς διαθήκης τὴν πολιτείαν.
« Sōson hēmas, Kyrie ho Theos hēmōn, kai episynagage hēmas ek tōn ethnōn; tou exomologēsasthai tǭ onomati sou tǭ hagiǭ, tou enkauchasthai en tę̄ ainesei sou. » Kai tauta dēloi, hōs ho prophētikos autous didaskei logos, pōs dei ton Theon hileōsasthai, kai tēs par᾿ autou kēdemonias tychein. Kai ho thespesios de Apostolos tēn esomenēn Ioudaiois sōtērian dia Ēliou tou Thesbitou proēgoreusen; « Hēxei ek Siōn, phēsin, ho rhyomenos, kai apostrepsei asebeias apo Iakōb; kai hautē autois hē par᾿ emou diathēkē, hotan aphelōmai tas hamartias autōn.» Ou men tēn oikodomian tēs Hierousalēm prosmeinai dei, kata tous mythous tōn anoētōn, kai tēn kata nomon latreian, kai tas alogous thysias, kai peritomēn, kai sabbaton, kai skiōdē perirrhantēria meta to panagion baptisma; tauta gar graïdiōn methyontōn paralērēmata; alla klēsin kai epignōsin alētheias, kai pistin eis ton Despotēn Christon, kai tēs kainēs diathēkēs tēn politeian.
"Save us, O Lord our God, and gather us from the nations, to confess your holy name, to glory in your praise." These words also show how the prophetic word teaches them that God must be propitiated and his care obtained. And the inspired Apostle foretold the salvation that will come to the Jews through Elijah the Tishbite: "The deliverer will come from Zion," he says, "and will turn away ungodliness from Jacob; and this will be my covenant with them, when I take away their sins." One must not wait for the rebuilding of Jerusalem, as in the fables of the foolish, and the worship according to the law, irrational sacrifices, circumcision, the Sabbath, and shadowy sprinklings after the all-holy baptism (these are the ravings of drunken old women), but for the calling and knowledge of the truth, faith in Christ the Master, and the way of life of the new covenant.
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« Εὐλογητὸς Κύριος ὁ Θεὸς Ἰσραὴλ ἀπὸ τοῦ αἰῶνος, καὶ ἕως τοῦ αἰῶνος· καὶ ἐρεῖ πᾶς ὁ λαὸς, Γένοιτο, γένοιτο. • Ὑμνητὸς γὰρ ἐπὶ πᾶσι τῶν ὅλων ὁ Κύριος, ὁ τοῦ Ἰσραὴλ χρηματίσας Θεὸς, ὁ τοσαῦτα τῆς τῶν ἀνθρώπων ἕνεκα πραγματευσάμενος σωτηρίας. Προσήκει δὲ τὸν λαὸν ἅπαντα τὸ ᾿Αμὴν τῇ τῶν ὑμνούντων ἐπιφέρειν φωνῇ. Τὸ γὰρ Γένοιτο, γένοιτο, ᾿Αμὴν καὶ ἀμὴν, ὁ Ἑβραῖος καλεῖ. "Οθεν καὶ τὸ ἔθος ἐν ταῖς Ἐκκλησίαις μεμένηκε τὸ τῇ δοξολογίᾳ τοῦ ἱερέως διὰ τοῦ Ἀμὴν συντίθεσθαι τὸν λαὸν, καὶ τὴν ἐντεῦθεν κοινωνίαν προσφέρειν, καὶ τὴν εὐλογίαν λαμβάνειν.
« Eulogētos Kyrios ho Theos Israēl apo tou aiōnos, kai heōs tou aiōnos; kai erei pas ho laos, Genoito, genoito. • Hymnētos gar epi pasi tōn holōn ho Kyrios, ho tou Israēl chrēmatisas Theos, ho tosauta tēs tōn anthrōpōn heneka pragmateusamenos sōtērias. Prosēkei de ton laon hapanta to ᾿Amēn tę̄ tōn hymnountōn epipherein phōnę̄. To gar Genoito, genoito, ᾿Amēn kai amēn, ho Hebraios kalei. "Othen kai to ethos en tais Ekklēsiais memenēke to tę̄ doxologią tou hiereōs dia tou Amēn syntithesthai ton laon, kai tēn enteuthen koinōnian prospherein, kai tēn eulogian lambanein.
"Blessed be the Lord, the God of Israel, from everlasting to everlasting; and all the people will say, So be it, so be it." For the Lord of all, who was called the God of Israel and who did so much for the salvation of human beings, is to be hymned above all. It is fitting that the whole people add the Amen to the voice of those singing the hymn; for the Hebrew says "Amen and amen" for "So be it, so be it." Hence the custom has remained in the churches that the people assent to the priest's doxology by the Amen, and so take part in the fellowship and receive the blessing.
Chapter 106
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Ἀλληλούϊα. Πολλάκις ἀπεδείξαμεν, ὅτι σκιὰ τῆς καινῆς ἡ παλαιὰ διαθήκη · οὐδὲν δὲ ἦττον καὶ ἐκ τοῦδε τοῦ ψαλμοῦ ῥᾴδιον τοῦτο καταμαθεῖν. Τήν τε γὰρ Ἰουδαίων ἐλευθερίαν θεσπίζει, καὶ τὴν πάντων ἀνθρώπων σωτηρίαν προαγορεύει. Ἔχει δὲ πολλὴν πρὸς τοὺς προτεταγμένους ἀκολουθίαν. Ὁ μὲν γὰρ τέταρτος καὶ ἑκατοστὸς διήγησιν ἔχει τῶν ὑπὸ τοῦ Θεοῦ πρὸς τοὺς πατριάρχας γεγενημένων ἐπαγγελιῶν, καὶ τῶν τοῖς ἐκείνων ἐκγόνοις παρασχεθεισῶν δωρεῶν. Ὁ δὲ μετὰ ἐκεῖνον, πρὸς ταῖς εὐεργεσίαις, καὶ τὴν Ἰουδαίων ἀχαριστίαν ἐδίδαξε, καὶ τὰς δι᾿ ἐκείνην ἐπενεχθείσας τιμωρίας αὐτοῖς. Οὗτος δὲ προαγορεύει τὴν τῆς αἰχμαλωσίας ἀπαλλαγὴν διὰ τὴν ἄῤῥητον τοῦ Θεοῦ φιλανθρωπίαν γεγενημένην. Ἐπειδὴ δὲ καὶ ἐν ἐκείνοις ἐσκιογράφηται τὰ ἡμέτερα, ὁρῶμεν δὲ καὶ ἐν τῷδε τῷ ψαλμῷ τῆς ἡμετέρας σωτηρίας τὰ θεσπίσματα· μᾶλλον ἡμῖν ἢ ἐκείνοις ἀρμόττει τῆς προφητείας τὸ πλεῖστον. « Ἐξομολογεῖσθε τῷ Κυρίῳ ὅτι χρηστὸς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. › Πάλιν ὑμνεῖν ὁ προφητικὸς παρακελεύεται λόγος τὸν εὐεργέτην Θεόν · αἰτίαν δὲ τῆς ὑμνῳδίας τὴν φιλανθρωπίαν εἶναί φησιν.
Allēlouïa. Pollakis apedeixamen, hoti skia tēs kainēs hē palaia diathēkē ; ouden de ētton kai ek toude tou psalmou rhądion touto katamathein. Tēn te gar Ioudaiōn eleutherian thespizei, kai tēn pantōn anthrōpōn sōtērian proagoreuei. Echei de pollēn pros tous protetagmenous akolouthian. Ho men gar tetartos kai hekatostos diēgēsin echei tōn hypo tou Theou pros tous patriarchas gegenēmenōn epangeliōn, kai tōn tois ekeinōn ekgonois paraschetheisōn dōreōn. Ho de meta ekeinon, pros tais euergesiais, kai tēn Ioudaiōn acharistian edidaxe, kai tas di᾿ ekeinēn epenechtheisas timōrias autois. Houtos de proagoreuei tēn tēs aichmalōsias apallagēn dia tēn arrhēton tou Theou philanthrōpian gegenēmenēn. Epeidē de kai en ekeinois eskiographētai ta hēmetera, horōmen de kai en tǭde tǭ psalmǭ tēs hēmeteras sōtērias ta thespismata; mallon hēmin ē ekeinois armottei tēs prophēteias to pleiston. « Exomologeisthe tǭ Kyriǭ hoti chrēstos, hoti eis ton aiōna to eleos autou. › Palin hymnein ho prophētikos parakeleuetai logos ton euergetēn Theon ; aitian de tēs hymnǭdias tēn philanthrōpian einai phēsin.
Alleluia. We have often shown that the old covenant is a shadow of the new; and it is no less easy to learn this from this psalm too. For it foretells both the freedom of the Jews and the salvation of all human beings. It follows closely on the psalms placed before it. The hundred and fourth contains an account of the promises made by God to the patriarchs and of the gifts provided to their descendants. The one after it, besides the benefits, taught the ingratitude of the Jews and the punishments brought on them because of it. This one foretells the release from captivity that came about through the ineffable love of God for humankind. And since our affairs were sketched in shadow in those events, and we see in this psalm too the prophecies of our salvation, most of the prophecy fits us rather than them. "Confess the Lord, for he is good, for his mercy is for ever." Again the prophetic word urges us to hymn God our benefactor, and says that the reason for the hymn is his love for humankind.
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« Εἰπάτωσαν οἱ λελυτρωμένοι ὑπὸ Κυρίου, οὓς ἐλυτρώσατο ἐκ χειρὸς ἐχθροῦ. » Καὶ Ἰουδαίους ὑμνεῖν ἔδει τῆς Βαβυλωνίων ἐλευθερωθέντας δουλείας· καὶ ἡμᾶς ἀεὶ προσήκει τοῦτο ποιεῖν, τῆς τοῦ διαβόλου τυραννίδος ἀπαλλαγέντας.
« Eipatōsan hoi lelytrōmenoi hypo Kyriou, hous elytrōsato ek cheiros echthrou. » Kai Ioudaious hymnein edei tēs Babylōniōn eleutherōthentas douleias; kai hēmas aei prosēkei touto poiein, tēs tou diabolou tyrannidos apallagentas.
"Let the redeemed of the Lord say so, whom he redeemed from the hand of the enemy." Both the Jews freed from slavery to the Babylonians had to sing this hymn, and it is fitting that we always do so, having been released from the tyranny of the devil.
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« Καὶ ἐκ τῶν χωρῶν συνήγαγεν αὐτούς· ἀπὸ ἀνατολῶν, καὶ δυσμῶν, καὶ βοῤῥᾶ, καὶ θαλάσσης. » Τοῦτο ἐπὶ μὲν Ἰουδαίων οὕτω γεγενημένον οὐ μεμαθήκαμεν. Κατὰ πᾶσαν γὰρ τὴν οἰκουμένην ἐσκεδασμένοι διάγουσι. Τὴν δὲ ἐξ ἐθνῶν Ἐκκλησίαν ἐν ἅπασι τῆς οἰκουμένης τοῖς τμήμασιν, ἑῴοις τε καὶ ἐσπερίοις, νοτίοις τε καὶ ἀρκτῴοις, ἐκάλεσε καὶ συνήθροισε · καὶ τοὺς τοιούτους συλλόγους πανταχοῦ γῆς καὶ θαλάττης ἔστιν ἰδεῖν. Ἐπὶ μέντοι Ιουδαίων ἁμυδρῶς τοῦτο γεγένηται· τινῶν μὲν ἀπὸ Βαβυλῶνος ἐπανελθόντων, ὀλίγων δέ τινων κατ' ἐκείνου τοῦ καιροῦ συλλεγέντων ἐξ Αἰγύπτου, καὶ τῶν πλησιοχώρων ἐθνῶν.
« Kai ek tōn chōrōn synēgagen autous; apo anatolōn, kai dysmōn, kai borrha, kai thalassēs. » Touto epi men Ioudaiōn houtō gegenēmenon ou memathēkamen. Kata pasan gar tēn oikoumenēn eskedasmenoi diagousi. Tēn de ex ethnōn Ekklēsian en hapasi tēs oikoumenēs tois tmēmasin, heǭois te kai esperiois, notiois te kai arktǭois, ekalese kai synēthroise ; kai tous toioutous syllogous pantachou gēs kai thalattēs estin idein. Epi mentoi Ioudaiōn hamydrōs touto gegenētai; tinōn men apo Babylōnos epanelthontōn, oligōn de tinōn kat' ekeinou tou kairou syllegentōn ex Aigyptou, kai tōn plēsiochōrōn ethnōn.
"And he gathered them from the lands, from the east and the west and the north and the sea." We have not learned that this happened in this way with the Jews; for they live scattered throughout the whole world. But he called and gathered the Church from the nations in all the regions of the world, east and west, south and north; and such assemblies can be seen everywhere on land and sea. With the Jews this happened only faintly: some returned from Babylon, and a few at that time were gathered from Egypt and the neighboring nations.
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« Ἐπλανήθησαν ἐν τῇ ἐρήμῳ ἐν ἀνύδρῳ. » Καὶ Βαβυλὼν ἔρημος καὶ ἄνυδρος· ἔρημος γὰρ ὑπῆρχε τοῦ Θεοῦ, καὶ τῆς πνευματικῆς ἀρδείας, δουλεῦον ἐκείνῃ, ἐστέρητο τῶν Ἰουδαίων τὸ πλῆθος· καὶ οἱ ἐξ ἐθνῶν πεπιστευκότες ὡσαύτως ἐν ἐρήμῳ καὶ ἀνύδρῳ διῆγον, ἐλπίδα μὴ ἔχοντες, καὶ ἄθεοι ὄντες, φησὶν ὁ θεῖος Απόστολος. « Οδὸν πόλεως κατοικητηρίου οὐχ εὗρον. » Οὔτε γὰρ Ἰουδαῖοι διαφυγεῖν τοὺς ἀνδραποδίσαντας ἴσχυον, καὶ τὴν οἰκείαν πατρίδα καταλαβεῖν· οὔτε οἱ ἐξ ἐθνῶν πεπιστευκότες, πρὸ τῆς τοῦ Σωτῆρος ἐνανθρωπήσεως τὴν ἐπὶ τὴν θείαν πόλιν ἄγουσαν εὗρον ὁδόν. Πόλιν ἐνταῦθα νοητέον τὴν εὐσεβῆ πολιτείαν.
« Eplanēthēsan en tę̄ erēmǭ en anydrǭ. » Kai Babylōn erēmos kai anydros; erēmos gar hypērche tou Theou, kai tēs pneumatikēs ardeias, douleuon ekeinę̄, esterēto tōn Ioudaiōn to plēthos; kai hoi ex ethnōn pepisteukotes hōsautōs en erēmǭ kai anydrǭ diēgon, elpida mē echontes, kai atheoi ontes, phēsin ho theios Apostolos. « Odon poleōs katoikētēriou ouch heuron. » Oute gar Ioudaioi diaphygein tous andrapodisantas ischyon, kai tēn oikeian patrida katalabein; oute hoi ex ethnōn pepisteukotes, pro tēs tou Sōtēros enanthrōpēseōs tēn epi tēn theian polin agousan heuron hodon. Polin entautha noēteon tēn eusebē politeian.
"They wandered in the wilderness, in a waterless place." Babylon too was a wilderness and waterless: for it was a wilderness without God, and the multitude of the Jews, enslaved to it, was deprived of spiritual irrigation. And those from the nations who have believed likewise lived in a wilderness and waterless place, "having no hope and being without God," as the divine Apostle says. "They found no way to a city to dwell in." For neither could the Jews escape their captors and reach their own homeland, nor did those from the nations who have believed find, before the Savior's incarnation, the way leading to the divine city. Here "city" is to be understood as the pious way of life.
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« Πεινῶντες καὶ διψῶντες, ἡ ψυχὴ αὐτῶν ἐν αὐτοῖς ἐξέλιπεν. » Θείας διδασκαλίας λιμὸς καὶ τοῦτους κἀκείνους ἐπίεζεν. Ἰουδαῖοι μὲν γὰρ ἐν Βαβυλῶνι δουλεύοντες, καὶ ἱερέων ἐστέρηντο, καὶ τὴν κατὰ νόμον λατρείαν πληροῦν οὐκ ἠδύναντο. Τὰ δὲ ἔθνη πάλιν οὔτε νόμον θεῖον ἐδέδεκτο, οὔτε πνευματικῆς διδασκαλίας ἀπήλαυε, δι' ὧν αἱ ψυχαὶ πεφύκασι τρέφεσθαι. Τοῦτον μέν τοι τὸν λιμὸν Ἰουδαίοις ἠπείλησεν ὁ Θεός· «Ἐπάξω γὰρ, ἔφη, λιμὸν ἐπὶ τὴν γῆν, οὐ λιμὸν ἄρτου, οὐδὲ δίψαν ὕδατος, ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον Κυρίου. »
« Peinōntes kai dipsōntes, hē psychē autōn en autois exelipen. » Theias didaskalias limos kai toutous kakeinous epiezen. Ioudaioi men gar en Babylōni douleuontes, kai hiereōn esterēnto, kai tēn kata nomon latreian plēroun ouk ēdynanto. Ta de ethnē palin oute nomon theion ededekto, oute pneumatikēs didaskalias apēlaue, di' hōn hai psychai pephykasi trephesthai. Touton men toi ton limon Ioudaiois ēpeilēsen ho Theos; «Epaxō gar, ephē, limon epi tēn gēn, ou limon artou, oude dipsan hydatos, alla limon tou akousai logon Kyriou. »
"Hungry and thirsty, their soul fainted within them." A famine of divine teaching pressed on both. For the Jews, enslaved in Babylon, were deprived of priests and could not fulfill the worship prescribed by the law; and the nations, in turn, had neither received a divine law nor enjoyed spiritual teaching, by which souls are naturally nourished. God threatened the Jews with this famine: "I will bring," he said, "a famine upon the land, not a famine of bread nor a thirst for water, but a famine of hearing the word of the Lord."
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« Καὶ ἐκέκραξαν πρὸς Κύριον ἐν τῷ θλίβεσθαι αὐτοὺς, καὶ ἐκ τῶν ἀναγκῶν αὐτῶν ἐῤῥύσατο αὐτούς. » Τῶν μὲν Ἰουδαίων οἱ εὐσεβέστεροι τῷ Θεῷ τὴν ἱκετείαν προσήνεγκαν· καὶ τοῦτο ἡμᾶς καὶ ἡ τοῦ Δανιὴλ προφητεία διδάσκει. Καὶ αὐτὸς γὰρ, καὶ ᾿Ανανίας, καὶ ᾿Αζαρίας, καὶ Μισαήλ, ὑπὲρ πάντων ποτνιώμενοι, τὸν θεῖον ἐζήτησαν ἔλεον. Τὰ δὲ ἔθνη ἔστενε μὲν ταῖς παντοδαπαῖς προσπαλαίοντα συμφοραῖς, καὶ οἰμωγαῖς, καὶ θρήνοις ἀπαραμυθήτοις ἐκέχρηντο, τῆς ἀναστάσεως οὐκ ἔχοντα τὴν ἐλπίδα, οὐ μὲν τὴν λύσιν τῶν κατεχόντων δεινῶν ἐκ τοῦ Θεοῦ τῶν ὅλων ἐζήτησαν. Εἶδε δὲ ὅμως στένοντας ὁ φιλάνθρωπος, καὶ τὸν ἔλεον ὥρεξεν.
« Kai ekekraxan pros Kyrion en tǭ thlibesthai autous, kai ek tōn anankōn autōn errhysato autous. » Tōn men Ioudaiōn hoi eusebesteroi tǭ Theǭ tēn hiketeian prosēnenkan; kai touto hēmas kai hē tou Daniēl prophēteia didaskei. Kai autos gar, kai ᾿Ananias, kai ᾿Azarias, kai Misaēl, hyper pantōn potniōmenoi, ton theion ezētēsan eleon. Ta de ethnē estene men tais pantodapais prospalaionta symphorais, kai oimōgais, kai thrēnois aparamythētois ekechrēnto, tēs anastaseōs ouk echonta tēn elpida, ou men tēn lysin tōn katechontōn deinōn ek tou Theou tōn holōn ezētēsan. Eide de homōs stenontas ho philanthrōpos, kai ton eleon hōrexen.
"And they cried to the Lord in their affliction, and he delivered them from their distresses." The more pious of the Jews offered supplication to God; the prophecy of Daniel teaches us this too. For he himself, and Hananiah, Azariah, and Mishael, imploring on behalf of all, sought the divine mercy. The nations groaned as they wrestled with misfortunes of every kind, and indulged in wailing and inconsolable lament, having no hope of resurrection; yet they did not seek release from the evils that held them from the God of all. Still, the One who loves humankind saw them groaning and held out his mercy.
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« Καὶ ὡδήγησεν αὐτοὺς εἰς ὁδὸν εὐθεῖαν, τοῦ πορευθῆναι εἰς πόλιν κατοικητηρίου. » Ἰουδαίοις μὲν γὰρ διὰ Κύρου τοῦ Πέρσου τὴν ἐπάνοδον ἐδωρήσατο· τὰ δὲ ἔθνη διὰ τῶν ἁγίων ἐποδήγησεν ἀποστόλων, καὶ τὴν ἄνω πόλιν ὑπέδειξε, τὴν ἐν ὄρεσιν ἁγίοις τοὺς θεμελίους ἔχουσαν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός.
« Kai hōdēgēsen autous eis hodon eutheian, tou poreuthēnai eis polin katoikētēriou. » Ioudaiois men gar dia Kyrou tou Persou tēn epanodon edōrēsato; ta de ethnē dia tōn hagiōn epodēgēsen apostolōn, kai tēn anō polin hypedeixe, tēn en oresin hagiois tous themelious echousan, hēs technitēs kai dēmiourgos ho Theos.
"And he led them on a straight way, to go to a city to dwell in." To the Jews he granted the return through Cyrus the Persian; the nations he guided through the holy apostles and showed them the city above, which has its foundations on the holy mountains, whose builder and maker is God.
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· Ἐξομολογησάσθωσαν τῷ Κυρίῳ τὰ ἐλέη αὐτοῦ, καὶ τὰ θαυμάσια αὐτοῦ τοῖς υἱοῖς τῶν ἀνθρώπων.» Ὁ δὲ Σύμμαχος οὕτως· Καὶ τὰ τεράστια αὐτοῦ τὰ εἰς τοὺς υἱοὺς τῶν ἀνθρώπων. Τὸν μὲν τοι χαριστήριον ὕμνον οὐχ ὁ ἔλεος τῷ Θεῷ προσφέρει, οὔτε μὲν τὰ θαυμάσια, ἀλλ᾽ οἱ τῶν τοσούτων ἀγαθῶν ἀπολαύσαντες. Θαυμαστὴ μὲν γὰρ καὶ ἀξιάγαστος καὶ Ἰουδαίων ἐλευθερία - θαυμασιωτέρα δὲ καὶ ἀξιαγαστοτέρα τῆς οἰκουμένης ἡ σωτηρία, καὶ ἡ ἐπὶ τὸ κρείττον μεταβολὴ, καὶ τῆς πλάνης ἡ παῦλα, καὶ τῆς ἀληθείας ἡ γνῶσις. Τούτων δὲ πάντων ὁ θεῖος πρόξενος ἔλεος. « Οὐ γὰρ διὰ τὰς δικαιοσύνας ἡμῶν, ἃς ἐποιήσαμεν, φησὶν ὁ θεῖος ᾿Απόστολος, ἀλλὰ κατὰ τὸ πολὺ ἔλεος αὐτοῦ ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας, καὶ ἀνακαινώσεως Πνεύματος ἁγίου, οὗ ἐξέχεεν ἐφ᾿ ἡμᾶς πλουσίως. »
; Exomologēsasthōsan tǭ Kyriǭ ta eleē autou, kai ta thaumasia autou tois huiois tōn anthrōpōn.» Ho de Symmachos houtōs; Kai ta terastia autou ta eis tous huious tōn anthrōpōn. Ton men toi charistērion hymnon ouch ho eleos tǭ Theǭ prospherei, oute men ta thaumasia, all᾽ hoi tōn tosoutōn agathōn apolausantes. Thaumastē men gar kai axiagastos kai Ioudaiōn eleutheria - thaumasiōtera de kai axiagastotera tēs oikoumenēs hē sōtēria, kai hē epi to kreitton metabolē, kai tēs planēs hē paula, kai tēs alētheias hē gnōsis. Toutōn de pantōn ho theios proxenos eleos. « Ou gar dia tas dikaiosynas hēmōn, has epoiēsamen, phēsin ho theios ᾿Apostolos, alla kata to poly eleos autou esōsen hēmas dia loutrou palingenesias, kai anakainōseōs Pneumatos hagiou, hou execheen eph᾿ hēmas plousiōs. »
"Let his mercies confess the Lord, and his wonders to the sons of men." Symmachus has: "And his marvels toward the sons of men." It is not the mercy or the wonders that offer God the hymn of thanksgiving, but those who have enjoyed such great good things. Marvelous and admirable was the freedom of the Jews; but more marvelous and admirable is the salvation of the world, its change for the better, the end of error, and the knowledge of the truth. The divine mercy is the agent of all these. "For not because of works of righteousness that we had done," says the divine Apostle, "but according to his great mercy he saved us through the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly."
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«Ὅτι ἐχόρτασε ψυχὴν κενὴν, καὶ ψυχὴν πεινῶσαν ἐνέπλησεν ἀγαθῶν. Καθημένους ἐν σκότει καὶ σκιᾷ θανάτου, πεπεδημένους ἐν πτωχείᾳ καὶ σιδήρῳ. » Καὶ Ἰουδαίους δουλείᾳ καὶ κακουχίᾳ συνεζευγμένους, καὶ λιμῷ τηκομένους, τῶν κατεχόντων δεινῶν ἡλευθέρωσε· καὶ ἅπασαν ἀνθρώπων τὴν φύσιν ταῖς θείαις διδασκαλίαις διέθρεψε, καὶ τοῦ ζόφου τῆς ἀγνοίας ἐλευθερώσας, τῷ φωτὶ τῆς θεογνωσίας κατηύγασε, καὶ τὴν ἐπικειμένην τοῦ θανάτου σκιὰν ἀπεσκέδασε, τῆς ἀναστάσεως δεδωκὼς τὴν ἐλπίδα · καὶ διέῤῥηξε τὰ ἰσχυρὰ τῆς ἁμαρτίας δεσμά. « Σειραῖς γὰρ, φησὶ, τῶν ἑαυτοῦ ἁμαρτημάτων ὁ ἕκαστος σφίγγεται. » Καί· « Οὐαὶ οἱ ἐπισπώμενοι τὰς ἁμαρτίας αὐτῶν ὡς σχοινίῳ μακρῷ, καὶ ὡς ζυγοῦ ἱμάντι δαμάλεων τὰς ἀνομίας αὐτῶν. ›
«Hoti echortase psychēn kenēn, kai psychēn peinōsan eneplēsen agathōn. Kathēmenous en skotei kai skią thanatou, pepedēmenous en ptōcheią kai sidērǭ. » Kai Ioudaious douleią kai kakouchią synezeugmenous, kai limǭ tēkomenous, tōn katechontōn deinōn hēleutherōse; kai hapasan anthrōpōn tēn physin tais theiais didaskaliais diethrepse, kai tou zophou tēs agnoias eleutherōsas, tǭ phōti tēs theognōsias katēugase, kai tēn epikeimenēn tou thanatou skian apeskedase, tēs anastaseōs dedōkōs tēn elpida ; kai dierrhēxe ta ischyra tēs hamartias desma. « Seirais gar, phēsi, tōn heautou hamartēmatōn ho hekastos sphingetai. » Kai; « Ouai hoi epispōmenoi tas hamartias autōn hōs schoiniǭ makrǭ, kai hōs zygou himanti damaleōn tas anomias autōn. ›
"For he satisfied the empty soul, and filled the hungry soul with good things; those sitting in darkness and the shadow of death, bound in poverty and iron." He freed the Jews, yoked to slavery and ill-treatment and wasting with hunger, from the evils that held them; and he nourished the whole of human nature with divine teachings, freed it from the gloom of ignorance, lit it with the light of the knowledge of God, scattered the shadow of death that lay upon it by giving the hope of resurrection, and broke the strong bonds of sin. For "each one," it says, "is bound by the cords of his own sins"; and: "Woe to those who draw their sins as with a long rope, and their iniquities as with a heifer's yoke-strap."
106.11PG 80 80:1739
« "Ὅτι παρεπίκραναν τὰ λόγια τοῦ Θεοῦ, καὶ τὴν βουλὴν τοῦ Ὑψίστου παρώξυναν. Καὶ ἐταπεινώθη· ἐν κόποις ἡ καρδία αὐτῶν· ἡσθένησαν, καὶ οὐκ ἦν ὁ βοηθῶν. » Τούτων δὲ πάντων αἴτιον τῶν ἀλγεινῶν, καὶ Ἰουδαίοις, καὶ μέντοι καὶ πᾶσιν ἀνθρώποις, ἡ ἁμαρτία· κἀκεῖνοι γὰρ δίκας τίνοντες ἐξεδόθησαν τῇ Βαβυλωνίων δουλείᾳ· καὶ πάντες ἄνθρωποι, μετὰ τὴν παράβασιν τῆς ἐντολῆς, ὑπεβλήθησαν τῇ τῶν πόνων ταλαιπωρίᾳ. Μετὰ ταῦτα γὰρ ἤκουσεν ᾿Αδάμ, « Ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου, ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι, ἐν λύπαις • φάγῃ αὐτὴν πάσας τὰς ἡμέρας τῆς ζωῆς σου· ἐν ἱδρῶτι τοῦ προσώπου σου φάγῃ τὸν ἄρτον σου, ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν ἐξ ἧς ἐλήφθης, ὅτι γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ. » Τοσαύταις περιστοιχιζόμενοι συμφοραῖς λύσιν οὐδεμίαν εὔροντο τῶν ἐπικειμένων κακῶν, ἀλλ᾽ ὁ ταύταις αὐτοὺς συγκληρώσας, αὐτὸς καὶ τὴν τούτων ἀπαλλαγὴν ἐδωρήσατο. Φησὶ γάρ ·
« "Hoti parepikranan ta logia tou Theou, kai tēn boulēn tou Hypsistou parōxynan. Kai etapeinōthē; en kopois hē kardia autōn; hēsthenēsan, kai ouk ēn ho boēthōn. » Toutōn de pantōn aition tōn algeinōn, kai Ioudaiois, kai mentoi kai pasin anthrōpois, hē hamartia; kakeinoi gar dikas tinontes exedothēsan tę̄ Babylōniōn douleią; kai pantes anthrōpoi, meta tēn parabasin tēs entolēs, hypeblēthēsan tę̄ tōn ponōn talaipōrią. Meta tauta gar ēkousen ᾿Adam, « Epikataratos hē gē en tois ergois sou, akanthas kai tribolous anatelei soi, en lypais • phagę̄ autēn pasas tas hēmeras tēs zōēs sou; en hidrōti tou prosōpou sou phagę̄ ton arton sou, heōs tou apostrepsai se eis tēn gēn ex hēs elēphthēs, hoti gē ei, kai eis gēn apeleusę̄. » Tosautais peristoichizomenoi symphorais lysin oudemian euronto tōn epikeimenōn kakōn, all᾽ ho tautais autous synklērōsas, autos kai tēn toutōn apallagēn edōrēsato. Phēsi gar ;
"Because they embittered the words of God and provoked the counsel of the Most High. And their heart was humbled with toil; they grew weak, and there was no one to help." The cause of all these pains, both for the Jews and indeed for all human beings, is sin. For they were handed over to slavery to the Babylonians as a penalty, and all human beings, after the transgression of the commandment, were subjected to the misery of toil. For after this Adam heard: "Cursed is the ground in your works; thorns and thistles it will bring forth for you; in sorrow you will eat of it all the days of your life; in the sweat of your face you will eat your bread, until you return to the ground from which you were taken; for you are earth, and to earth you will depart." Surrounded by so many misfortunes, they found no release from the evils that lay on them; but he who had allotted these to them himself also granted release from them. For he says:
106.13PG 80 80:1739
«Καὶ ἐκέκραξαν πρὸς Κύριον ἐν τῷ θλίβεσθαι αὐτοὺς, καὶ ἐκ τῶν ἀναγκῶν αὐτῶν ἔσωσεν αὐτούς. Καὶ ἐξήγαγεν αὐτοὺς ἐκ σκότους, καὶ σκιᾶς θανάτου, καὶ τοὺς δεσμοὺς αὐτῶν διέῤῥηξεν.» Οἱκτείρας γὰρ καὶ τούτους κἀκείνους, τοὺς μὲν τῶν Επικειμένων ἀπήλλαξε συμφορῶν, τοὺς δὲ τοῦ τῆς ἀγνοίας ἡλευθέρωσε σκότους, καὶ τῆς δουλείας διέῤῥηξε τὰ δεσμά.
«Kai ekekraxan pros Kyrion en tǭ thlibesthai autous, kai ek tōn anankōn autōn esōsen autous. Kai exēgagen autous ek skotous, kai skias thanatou, kai tous desmous autōn dierrhēxen.» Hoikteiras gar kai toutous kakeinous, tous men tōn Epikeimenōn apēllaxe symphorōn, tous de tou tēs agnoias hēleutherōse skotous, kai tēs douleias dierrhēxe ta desma.
"And they cried to the Lord in their affliction, and he saved them from their distresses. And he brought them out of darkness and the shadow of death and broke their bonds." For having pity on both, he released the one from the misfortunes that lay on them, and freed the other from the darkness of ignorance and broke the bonds of slavery.
106.15PG 80 80:1741
«Ἐξομολογησάσθωσαν τῷ Κυρίῳ τὰ ἐλέη αὐτοῦ, καὶ τὰ θαυμάσια αὐτοῦ τοῖς υἱοῖς τῶν ἀνθρώπων. Ὅτι συνέτριψε πύλας χαλκᾶς, καὶ μοχλοὺς σιδηροῦς συνέθλασεν. » Πύλας χαλκᾶς, καὶ μοχλοὺς σιδηροῦς, τὸ ἄφυκτον ἐκάλεσε τῶν κακῶν· καθάπερ γὰρ τὸν εἴσω τοιούτων καθειργμένον θυρῶν τε καὶ μοχλῶν, διαφεύγειν τῶν ἀδυνάτων· οὕτως ἀμήχανον ἦν καὶ Ἰουδαίους τὴν Βαβυλωνίων διαδρᾶναι δουλείαν, καὶ πάντας ἀνθρώπους τοῦ θανάτου τὴν δυναστείαν. Μόνος δὲ ὁ θεῖος ἔλεος ἤρκεσε κἀκείνων καὶ τούτου διαλῦσαι τὸ κράτος, καὶ τῶν ἀνιαρῶν τὴν λύσιν χαρίσασθαι.
«Exomologēsasthōsan tǭ Kyriǭ ta eleē autou, kai ta thaumasia autou tois huiois tōn anthrōpōn. Hoti synetripse pylas chalkas, kai mochlous sidērous synethlasen. » Pylas chalkas, kai mochlous sidērous, to aphykton ekalese tōn kakōn; kathaper gar ton eisō toioutōn katheirgmenon thyrōn te kai mochlōn, diapheugein tōn adynatōn; houtōs amēchanon ēn kai Ioudaious tēn Babylōniōn diadranai douleian, kai pantas anthrōpous tou thanatou tēn dynasteian. Monos de ho theios eleos ērkese kakeinōn kai toutou dialysai to kratos, kai tōn aniarōn tēn lysin charisasthai.
"Let his mercies confess the Lord, and his wonders to the sons of men. For he shattered gates of bronze and crushed bars of iron." By gates of bronze and bars of iron he meant the inescapability of the evils. For just as it is impossible for one shut in behind such doors and bars to escape, so it was impossible for the Jews to escape slavery to the Babylonians, and for all human beings to escape the dominion of death. The divine mercy alone was able to break the power of both and grant release from their sorrows.
106.17PG 80 80:1741
ε ᾿Αντελάβετο αὐτῶν ἐξ ὁδοῦ ἀνομίας αὐτῶν· διὰ γὰρ τὰς ἀνομίας αὐτῶν ἐταπεινώθησαν. » Οὔτε Ἰουδαῖοι, οὔτε πᾶσα τῶν ἀνθρώπων ἡ φύσις, ἀδίκως τοῖς ἀνιαροῖς περιέπεσεν· ἀλλὰ καὶ οὗτοι κἀκεῖνοι δίκας ὧν ἐπλημμέλησαν τίνουσιν. Αλλ' ὅμως, καὶ τούτους κἀκείνους τοσούτοις ἐγκαλινδουμένους κακοῖς σωτηρίας ἠξίωσεν.
e ᾿Antelabeto autōn ex hodou anomias autōn; dia gar tas anomias autōn etapeinōthēsan. » Oute Ioudaioi, oute pasa tōn anthrōpōn hē physis, adikōs tois aniarois periepesen; alla kai houtoi kakeinoi dikas hōn eplēmmelēsan tinousin. All' homōs, kai toutous kakeinous tosoutois enkalindoumenous kakois sōtērias ēxiōsen.
"He took hold of them from the way of their iniquity; for because of their iniquities they were humbled." Neither the Jews nor the whole of human nature fell into sorrows unjustly; both are paying the penalty for their offenses. Yet he counted both, wallowing in such great evils, worthy of salvation.
106.18PG 80 80:1741
« Πᾶν βρῶμα ἐβδελύξατο ἡ ψυχὴ αὐτῶν· καὶ ἤγγισαν ἕως τῶν πυλῶν τοῦ θανάτου. » Ἰουδαῖοι μὲν γὰρ, τῷ πλήθει συνεχόμενοι τῶν κακῶν, καὶ αὐτὴν ἀπεστρέφοντο τὴν τροφήν. Τοῦτο γὰρ καὶ ἐν ἑτέρῳ ψαλμῷ, ὡς ἐξ ἐκείνων εἴρηκεν ὁ προφήτης • Ὅτι ἐπελαθόμην τοῦ φαγεῖν τὸν ἄρτον μου.» Τὰ δὲ ἔθνη οὐδὲ ταῖς τῶν οἰκείων φιλοσόφων διδασκαλίαις προσέχειν ἐβούλετο. Οὗ δὴ χάριν, οἱ μὲν Σωκράτους κατεψηφίσαντο θάνατον· οἱ δὲ τὸν ᾿Ανάξαρχον ξένῃ παρέδοσαν τιμωρίᾳ · οἱ δὲ ἄλλοι τοῦ Πυθαγόρου διαδόχους πικρῶς αἰκισάμενοι, πρόωρον αὐτοῖς ἐπήγαγον θάνατον. ᾿Αλλ᾽ ὅμως καὶ τούτοις ὁ τῶν ὅλων Θεὸς παρεσκεύασε μεταδοθῆναι τῆς ἀθανάτου τροφῆς, καὶ μετὰ πάσης ταύτῃ προσδραμεῖν προθυμίας ἀνέπεισε, καὶ τῶν τοῦ θανάτου πυλῶν ἠλευθέρωσε.
« Pan brōma ebdelyxato hē psychē autōn; kai ēngisan heōs tōn pylōn tou thanatou. » Ioudaioi men gar, tǭ plēthei synechomenoi tōn kakōn, kai autēn apestrephonto tēn trophēn. Touto gar kai en heterǭ psalmǭ, hōs ex ekeinōn eirēken ho prophētēs • Hoti epelathomēn tou phagein ton arton mou.» Ta de ethnē oude tais tōn oikeiōn philosophōn didaskaliais prosechein ebouleto. Hou dē charin, hoi men Sōkratous katepsēphisanto thanaton; hoi de ton ᾿Anaxarchon xenę̄ paredosan timōrią ; hoi de alloi tou Pythagorou diadochous pikrōs aikisamenoi, proōron autois epēgagon thanaton. ᾿All᾽ homōs kai toutois ho tōn holōn Theos pareskeuase metadothēnai tēs athanatou trophēs, kai meta pasēs tautę̄ prosdramein prothymias anepeise, kai tōn tou thanatou pylōn ēleutherōse.
"Their soul abhorred all food, and they drew near to the gates of death." The Jews, oppressed by the multitude of evils, turned away even from food. For in another psalm too the prophet said this as from them: "For I forgot to eat my bread." The nations would not even heed the teachings of their own philosophers. For this reason some condemned Socrates to death, others handed Anaxarchus over to an outlandish punishment, and others bitterly maltreated the successors of Pythagoras and brought an untimely death on them. Yet the God of all arranged for these too to be given a share of the immortal food, persuaded them to run to it with all eagerness, and freed them from the gates of death.
106.19PG 80 80:1741
« Καὶ ἐκέκραξαν πρὸς Κύριον ἐν τῷ θλίβεσθαι αὐτοὺς, καὶ ἐκ τῶν ἀναγκῶν αὐτῶν ἔσωσεν αὐτοὺς. » Εἶτα διδάσκει τῆς σωτηρίας τὸν τρόπον.
« Kai ekekraxan pros Kyrion en tǭ thlibesthai autous, kai ek tōn anankōn autōn esōsen autous. » Eita didaskei tēs sōtērias ton tropon.
"And they cried to the Lord in their affliction, and he saved them from their distresses." Then he teaches the manner of the salvation.
106.20PG 80 80:1741
« ᾿Απέστειλε τὸν λόγον αὐτοῦ, καὶ ἰάσατο αὐτοὺς, καὶ ἐῤῥύσατο αὐτοὺς ἐκ τῶν διαφθορῶν αὐτῶν.» Ὁ γὰρ Θεὸς Λόγος ἐνανθρωπήσας, καὶ ἀποσταλεὶς, ὡς ἄνθρωπος (ὡς γὰρ Θεὸς, ἀπερίγραφος, καὶ πανταχοῦ πάρεστι, καὶ περιέχει τὰ σύμπαντα), τὰ παντοδαπὰ τῶν ψυχῶν ἰάσατο τραύματα, καὶ τοὺς διαφθαρέντας ἀνέῤῥωσε λογισμούς. Οὕτω τὴν ἁμαρτωλὸν ἐκείνην ἰάσατο γυναῖκα, καὶ θαῤῥεῖν παρεγγύησεν· οὕτω τὸν παρειμένον ἔσφιγξεν εἰρηκώς, • ᾿Αφέωνταί σοι αἱ ἁμαρτίαι σου. » Οὕτως ἀνέῳξε τῷ ληστῇ τὸν παράδεισον, οὕτω τοὺς τελώνας διδασκάλους τῆς οἰκουμένης ἀπέφηνεν, οὕτω τοὺς παναγίῳ προσιόντας βαπτίσματι νεουργεῖ καὶ καθαίρει, καὶ τῶν τῆς ἁμαρτίας ἀπαλλάττει τραυμάτων.
« ᾿Apesteile ton logon autou, kai iasato autous, kai errhysato autous ek tōn diaphthorōn autōn.» Ho gar Theos Logos enanthrōpēsas, kai apostaleis, hōs anthrōpos (hōs gar Theos, aperigraphos, kai pantachou paresti, kai periechei ta sympanta), ta pantodapa tōn psychōn iasato traumata, kai tous diaphtharentas anerrhōse logismous. Houtō tēn hamartōlon ekeinēn iasato gynaika, kai tharrhein parengyēsen; houtō ton pareimenon esphinxen eirēkōs, • ᾿Apheōntai soi hai hamartiai sou. » Houtōs aneǭxe tǭ lēstę̄ ton paradeison, houtō tous telōnas didaskalous tēs oikoumenēs apephēnen, houtō tous panagiǭ prosiontas baptismati neourgei kai kathairei, kai tōn tēs hamartias apallattei traumatōn.
"He sent his word and healed them and rescued them from their corruptions." For God the Word, having become man and been sent (as man, for as God he is uncircumscribed, present everywhere, and contains all things), healed the wounds of souls of every kind and restored their corrupted thoughts. So he healed that sinful woman and bade her take courage; so he strengthened the paralytic, saying, "Your sins are forgiven you"; so he opened paradise to the thief; so he made the tax collectors teachers of the world; so he renews and cleanses those who come to the all-holy baptism and frees them from the wounds of sin.
106.21PG 80 80:1743
« Ἐξομολογησάσθωσαν τῷ Κυρίῳ τὰ ἐλέη αὐτοῦ, καὶ τὰ θαυμάσια αὐτοῦ τοῖς υἱοῖς τῶν ἀνθρώπων. Καὶ θυσάτωσαν αὐτῷ θυσίαν αἰνέσεως, καὶ ἐξαγγειλάτωσαν τὰ ἔργα αὐτοῦ ἐν ἀγαλλιάσει. » Ὑπὲρ δὴ τούτων ἁπάντων ὑμνεῖν, φησὶ, δίκαιον, τὸν φιλάνθρωπον Θεὸν, ἐλέῳ τοσούτῳ χρησάμενον, καὶ τὴν παράδοξον ἡμῖν δωρησάμενον σωτηρίαν. Χρή δὲ μὴ μόνους εἰδέναι τὰς θείας θαυματουργίας, ἀλλὰ καὶ τοὺς ἀγνοοῦντας διδάσκειν, καὶ πάντας διεγείρειν εἰς ὑμνῳδίαν. Ἐπισημήνασθαι μέν τοι δεῖ, ὡς αἰνέσεως θυσίαν καὶ ἐνταῦθα προσενεγκεῖν τῷ Θεῷ παρεγγύησε, καὶ οὐ τῶν ἀλόγων τὰ θύματα. Τοιγαροῦν ἐκβάλλει καὶ ἐνταῦθα τὴν κατὰ νόμον λατρείαν. Τὴν δὲ τῆς αἰνέσεως θυσίαν ὁ ᾿Ακύλας θυσίαν εὐχαριστίας προσηγόρευσεν.
« Exomologēsasthōsan tǭ Kyriǭ ta eleē autou, kai ta thaumasia autou tois huiois tōn anthrōpōn. Kai thysatōsan autǭ thysian aineseōs, kai exangeilatōsan ta erga autou en agalliasei. » Hyper dē toutōn hapantōn hymnein, phēsi, dikaion, ton philanthrōpon Theon, eleǭ tosoutǭ chrēsamenon, kai tēn paradoxon hēmin dōrēsamenon sōtērian. Chrē de mē monous eidenai tas theias thaumatourgias, alla kai tous agnoountas didaskein, kai pantas diegeirein eis hymnǭdian. Episēmēnasthai men toi dei, hōs aineseōs thysian kai entautha prosenenkein tǭ Theǭ parengyēse, kai ou tōn alogōn ta thymata. Toigaroun ekballei kai entautha tēn kata nomon latreian. Tēn de tēs aineseōs thysian ho ᾿Akylas thysian eucharistias prosēgoreusen.
"Let his mercies confess the Lord, and his wonders to the sons of men. And let them sacrifice to him a sacrifice of praise and proclaim his works with exultation." "For all these things," he says, "it is just to hymn God who loves humankind, who showed such great mercy and granted us the extraordinary salvation." We must not only know the divine wonders ourselves, but also teach those who do not know them and rouse all to hymn-singing. It should be noted that here too he urged them to offer God a sacrifice of praise, not the victims of irrational animals; so here too he sets aside the worship according to the law. For "sacrifice of praise" Aquila said "sacrifice of thanksgiving."
106.23PG 80 80:1743
«Οἱ καταβαίνοντες εἰς θάλασσαν ἐν πλοίοις, ποιοῦντες ἐργασίαν ἐν ὕδασι πολλοῖς. Αὐτοὶ εἶδον τὰ ἔργα Κυρίου, καὶ τὰ θαυμάσια αὐτοῦ ἐν τῷ βυθῷ. » Παραβολικῶς ταῦτα τέθεικεν ὁ προφήτης. Λέγει δὲ τοῦτο, ὅτι καθάπερ οἱ ναυτιλλόμενοι, καὶ τὰ μεγάλα διαπερῶντες πελάγη, διαφερόντως τὰς θείας μεγαλουργίας ὁρῶσι, κλύδωσι μὲν χαλεποῖς περιπίπτοντες, παρὰ πᾶσαν δὲ ἀνθρωπίνην ἐλπίδα τῆς σωτηρίας ἀπολαύοντες · οὕτω καὶ Ἰουδαῖοι ταῖς συμφοραῖς ἐκείναις περιπεσόντες, καὶ τὴν ἐλευθερίαν ἀπειληφότες, τὴν θείαν κατέμαθον δύναμιν. Καὶ μὲν δὴ καὶ πάντες ἄνθρωποι τὴν ξένην τῶν πραγμάτων ὁρῶντες μεταβολὴν, καὶ τῆς προτέρας ἀπάτης τὴν παῦλαν, καὶ τῶν ψυχῶν τὴν γαλήνην, καὶ τῆς ἀναστάσεως τὸν λιμένα, τὸν τούτων θαυμάζουσι χορηγόν.
«Hoi katabainontes eis thalassan en ploiois, poiountes ergasian en hydasi pollois. Autoi eidon ta erga Kyriou, kai ta thaumasia autou en tǭ bythǭ. » Parabolikōs tauta tetheiken ho prophētēs. Legei de touto, hoti kathaper hoi nautillomenoi, kai ta megala diaperōntes pelagē, diapherontōs tas theias megalourgias horōsi, klydōsi men chalepois peripiptontes, para pasan de anthrōpinēn elpida tēs sōtērias apolauontes ; houtō kai Ioudaioi tais symphorais ekeinais peripesontes, kai tēn eleutherian apeilēphotes, tēn theian katemathon dynamin. Kai men dē kai pantes anthrōpoi tēn xenēn tōn pragmatōn horōntes metabolēn, kai tēs proteras apatēs tēn paulan, kai tōn psychōn tēn galēnēn, kai tēs anastaseōs ton limena, ton toutōn thaumazousi chorēgon.
"Those who go down to the sea in ships, doing business on many waters, they saw the works of the Lord and his wonders in the deep." The prophet set this down as a parable. He says that just as sailors crossing the great seas see the divine mighty works in a special way, falling into dangerous storms and yet, beyond all human hope, enjoying safety, so too the Jews, having fallen into those misfortunes and recovered their freedom, learned the divine power. And indeed all human beings, seeing the strange change of affairs, the end of their former deception, the calm of their souls, and the harbor of the resurrection, marvel at the one who supplied these things.
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« Εἶπε, καὶ ἔστη πνεῦμα καταιγίδος, καὶ ὑψώθη τὰ κύματα αὐτῆς. ᾿Αναβαίνουσιν ἕως τῶν οὐρανῶν, καὶ καταβαίνουσιν ἕως τῶν ἀβύσσων. » Καὶ διὰ τούτων ἐδίδαξεν, ὡς αὐτοῦ νεύοντος, καὶ τὰ λυπηρὰ γίγνεται, καὶ τὰ θυμήρη προσγίνεται. « Ἡ ψυχὴ αὐτῶν ἐν κακοῖς ἐτήκετο. Ἐταράχθησαν, καὶ ἐσαλεύθησαν, ὡς ὁ μεθύων· καὶ πᾶσα ἡ σοφία αὐτῶν κατεπόθη. · Ἐπέμεινε τῇ τροπῇ καὶ δοκεῖ μὲν περὶ τῶν ναυτιλλομένων λέγειν· αἰνίττεται δὲ διὰ τούτων τὰς παντοδαπὰς τῆς φύσεως συμφοράς· ὃς οὐδεὶς ἀνθρωπίνῃ σοφίᾳ χρώμενος ἱκανὸς διαλῦσαι. Οὐδὲ γὰρ οἱ κυβερνῆται, τῇδε κἀκεῖσε μεθυόντων δίκην περιφερόμενοι, ὅτ᾽ ἂν ὑπάρχῃ τὸ κλυδώνιον, πᾶσαν εἰσφέροντες τὴν τέχνην, περιγενέσθαι δύνανται τῶν δεινῶν. « Καὶ ἐκέκραξαν πρὸς Κύριον ἐν τῷ θλίβεσθαι αὐτοὺς, καὶ ἐκ τῶν ἀναγκῶν αὐτῶν ἐξήγαγεν αὐτούς. Καὶ ἐπέταξε τῇ καταιγίδι, καὶ ἔστη εἰς αὖραν, καὶ ἐσίγησαν τὰ κύματα αὐτῆς. Καὶ εὐφράνθησαν, ὅτι ἡσύχασαν. » Κάκείνοις δὲ τοῖς πλέουσιν ἐπικαλουμένοις τὴν οἰκείαν ῥοπὴν ὀρέγει, καὶ νεύει· καὶ παραχρῆμα εἰς αὖραν πραεῖαν ἡ καταιγίς μεταβάλλεται, καὶ τῆς ζάλης τὸ πέλαγος ἀπαλλάττεται, καὶ οἱ λυπηροῖς τισι προσπαλαίοντες διὰ τῆς αὐτοῦ χάριτος μεταβολὴν εὑρίσκουσι τῶν κακῶν. Οὕτως Ἰουδαῖοι τῆς πικρᾶς δουλείας ἐκείνης ἠλευθερώθησαν. « Καὶ ὡδήγησεν αὐτοὺς ἐπὶ λιμένα θελήματος αὐτοῦ. ῎Αμα γὰρ ἠθέλησε, καὶ λύσις ἐγένετο τῶν κακῶν, καὶ ἀντὶ τοῦ κλύδωνος ὁ λιμὴν ἀνεφάνη · καὶ τοῦτο δὲ μᾶλλον ἡμῖν, ἢ ἐκείνοις ἁρμόδιον. Ἡμᾶς γὰρ εἰς τὸν τοῦ θελήματος αὐτοῦ λιμένα καθώρμισεν, τὴν θείαν αὐτοῦ δωρησάμενος γνῶσιν.
« Eipe, kai estē pneuma kataigidos, kai hypsōthē ta kymata autēs. ᾿Anabainousin heōs tōn ouranōn, kai katabainousin heōs tōn abyssōn. » Kai dia toutōn edidaxen, hōs autou neuontos, kai ta lypēra gignetai, kai ta thymērē prosginetai. « Hē psychē autōn en kakois etēketo. Etarachthēsan, kai esaleuthēsan, hōs ho methyōn; kai pasa hē sophia autōn katepothē. ; Epemeine tę̄ tropę̄ kai dokei men peri tōn nautillomenōn legein; ainittetai de dia toutōn tas pantodapas tēs physeōs symphoras; hos oudeis anthrōpinę̄ sophią chrōmenos hikanos dialysai. Oude gar hoi kybernētai, tę̄de kakeise methyontōn dikēn peripheromenoi, hot᾽ an hyparchę̄ to klydōnion, pasan eispherontes tēn technēn, perigenesthai dynantai tōn deinōn. « Kai ekekraxan pros Kyrion en tǭ thlibesthai autous, kai ek tōn anankōn autōn exēgagen autous. Kai epetaxe tę̄ kataigidi, kai estē eis auran, kai esigēsan ta kymata autēs. Kai euphranthēsan, hoti hēsychasan. » Kakeinois de tois pleousin epikaloumenois tēn oikeian rhopēn oregei, kai neuei; kai parachrēma eis auran praeian hē kataigis metaballetai, kai tēs zalēs to pelagos apallattetai, kai hoi lypērois tisi prospalaiontes dia tēs autou charitos metabolēn heuriskousi tōn kakōn. Houtōs Ioudaioi tēs pikras douleias ekeinēs ēleutherōthēsan. « Kai hōdēgēsen autous epi limena thelēmatos autou. ᾿Ama gar ēthelēse, kai lysis egeneto tōn kakōn, kai anti tou klydōnos ho limēn anephanē ; kai touto de mallon hēmin, ē ekeinois harmodion. Hēmas gar eis ton tou thelēmatos autou limena kathōrmisen, tēn theian autou dōrēsamenos gnōsin.
"He spoke, and a stormy wind arose, and its waves were lifted up. They mount up to the heavens and go down to the depths." By this too he taught that at his nod both distressing things happen and pleasant things come. "Their soul melted in evils. They were troubled and staggered like a drunken man, and all their wisdom was swallowed up." He kept to the figure; he seems to be speaking of seafarers, but by this he hints at the misfortunes of every kind that befall our nature, which no one using human wisdom is able to dissolve. For not even helmsmen, carried this way and that like drunken men when the storm is upon them, can overcome the dangers, though they bring all their skill to bear. "And they cried to the Lord in their affliction, and he brought them out of their distresses. And he commanded the storm, and it settled into a breeze, and its waves were stilled. And they were glad because they were quiet." To those sailors who call on him he holds out his help and gives a nod, and immediately the storm changes into a gentle breeze and the sea is freed from its surge; and those wrestling with any distress find, through his grace, a change from their evils. So the Jews were freed from that bitter slavery. "And he guided them to the haven of his will." For as soon as he willed it, there was release from the evils, and a harbor appeared instead of the storm. This too fits us more than them. For he brought us to anchor in the harbor of his will by granting us the divine knowledge of himself.
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«Ἐξομολογησάσθωσαν τῷ Κυρίῳ τὰ ἐλέη αὐτοῦ, καὶ τὰ θαυμάσια αὐτοῦ τοῖς υἱοῖς τῶν ἀνθρώπων. Ὑψωσάτωσαν αὐτὸν ἐν ἐκκλησίᾳ λαοῦ, καὶ ἐν καθέδρᾳ πρεσβυτέρων αἰνεσάτωσαν αὐτόν. » Καὶ τοῦτο παρὰ τῶν πεπιστευκότων ἐθνῶν διηνεκῶς γινόμενον ἔστιν ἰδεῖν. Ἐν πάσαις γὰρ ταῖς κατὰ τὴν οἰκουμένην Ἐκκλησίαις, τοῦ ἱεροῦ καθηγουμένου συλλόγου, ἄπας ὁ λαὸς τὸν εὐεργέτην ὑμνεῖ, τῆς θείας φιλανθρωπίας τὰς θαυματουργίας διεξιών.
«Exomologēsasthōsan tǭ Kyriǭ ta eleē autou, kai ta thaumasia autou tois huiois tōn anthrōpōn. Hypsōsatōsan auton en ekklēsią laou, kai en kathedrą presbyterōn ainesatōsan auton. » Kai touto para tōn pepisteukotōn ethnōn diēnekōs ginomenon estin idein. En pasais gar tais kata tēn oikoumenēn Ekklēsiais, tou hierou kathēgoumenou syllogou, apas ho laos ton euergetēn hymnei, tēs theias philanthrōpias tas thaumatourgias diexiōn.
"Let his mercies confess the Lord, and his wonders to the sons of men. Let them exalt him in the assembly of the people and praise him in the seat of the elders." This too can be seen happening continually among the nations who have believed. For in all the churches throughout the world, with the sacred assembly presiding, the whole people hymns the benefactor, recounting the wonders of the divine love for humankind.
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« Ἔθετο ποταμοὺς εἰς ἔρημον, καὶ διεξόδους ὑδάτων εἰς δίψαν. Γῆν καρποφόρον εἰς ἄλμην ἀπὸ κακίας τῶν κατοικούντων ἐν αὐτῇ. › Ὑμνοῦσι δὲ αὐτὸν οἱ τῆς σωτηρίας τετυχηκότες, τὴν ξένην ὁρῶντες μεταβολήν. Οἱ γὰρ πάλαι πολλοῖς ἀρδόμενοι προφητικοῖς ποταμοῖς, καὶ καρπὸν ὥριμον προσφέροντες τῷ Θεῷ, νῦν οὐδὲ νοτίδος μικρᾶς ἀπολαύουσιν, ἀλλ᾽ ἔρημοι πάμπαν διὰ τὴν οἰκείαν πονηρίαν τῆς προτέρας ἀρδείας γεγένηνται.
« Etheto potamous eis erēmon, kai diexodous hydatōn eis dipsan. Gēn karpophoron eis almēn apo kakias tōn katoikountōn en autę̄. › Hymnousi de auton hoi tēs sōtērias tetychēkotes, tēn xenēn horōntes metabolēn. Hoi gar palai pollois ardomenoi prophētikois potamois, kai karpon hōrimon prospherontes tǭ Theǭ, nyn oude notidos mikras apolauousin, all᾽ erēmoi pampan dia tēn oikeian ponērian tēs proteras ardeias gegenēntai.
"He turned rivers into a wilderness and springs of water into thirst, a fruitful land into a salt marsh, because of the wickedness of those who dwell in it." Those who have obtained salvation hymn him, seeing the strange change. For those who were formerly watered by many prophetic rivers and offered ripe fruit to God now do not enjoy even a little moisture, but because of their own wickedness have become entirely bereft of their former irrigation.
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«Ἔθετο ἔρημον εἰς λίμνας ὑδάτων, καὶ γῆν ἄνυδρον εἰς διεξόδους ὑδάτων. » Τὰ δὲ πάλαι ἔρημα ἔθνη, καὶ οὐδὲ βραχεῖαν ἐσχηκότα λιβάδα, τοῖς τῆς διδασκαλίας ὕδασι περικλύζεται, ὑπὲρ τὴν χρείαν τὰ λογικὰ δεχόμενα ῥεύματα.
«Etheto erēmon eis limnas hydatōn, kai gēn anydron eis diexodous hydatōn. » Ta de palai erēma ethnē, kai oude bracheian eschēkota libada, tois tēs didaskalias hydasi periklyzetai, hyper tēn chreian ta logika dechomena rheumata.
"He turned a wilderness into pools of water and a waterless land into springs of water." The nations, formerly a wilderness without even a little pool, are flooded with the waters of teaching, receiving the rational streams beyond their need.
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« Καὶ κατῴκισεν ἐκεῖ πεινῶντας, καὶ συνεστήσαντο πόλεις κατοικεσίας. » Τοὺς γὰρ πάλαι λιμῷ τηκομένους, καὶ τῆς πνευματικῆς τροφῆς ἐνδεεῖς, ἐν ἐκείνοις κατῴκισε τοῖς ποταμοῖς, καὶ τὴν εὐσεβῆ συνεστήσατο πολιτείαν.
« Kai katǭkisen ekei peinōntas, kai synestēsanto poleis katoikesias. » Tous gar palai limǭ tēkomenous, kai tēs pneumatikēs trophēs endeeis, en ekeinois katǭkise tois potamois, kai tēn eusebē synestēsato politeian.
"And he settled the hungry there, and they established cities to dwell in." Those formerly wasting with hunger and lacking spiritual food he settled by those rivers, and he established the pious way of life.
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« Καὶ ἔσπειραν ἀγροὺς, καὶ ἐφύτευσαν ἀμπελῶνας, καὶ ἐποίησαν καρπὸν γεννήματος.» Καὶ ταῦτα ἅπαντα τροπικῶς εἴρηκεν ὁ προφήτης. Καὶ ὁ Κύριος παραβολαῖς τοιαύταις ἐχρήσατο· καὶ ποτὲ μὲν τοὺς ἀποστόλους ἐκάλεσε θεριστὰς, ποτὲ δὲ αὐτὸν σπορέα καὶ γεωργὸν, καὶ γῆν καλὴν τοὺς εὐπειθῶς δεχομένους τοῦ λόγου τὰ σπέρματα. Καὶ ὁ ᾿Απόστολος δέ φησιν· « Ἐγὼ ἐφύτευσα, ᾿Απολλὼς ἐπότισεν, ὁ δὲ Θεὸς ηὔξανεν. » Καὶ πάλιν· « Θεοῦ γεώργιόν ἐστε, Θεοῦ οἰκοδομή ἐστε. › Καὶ ἔσπειραν τοίνυν οἱ ἀπόστολοι τὰ σωτήρια κηρύγματα, καὶ τοὺς λογικοὺς τῷ Θεῷ κατεφύτευσαν παραδείσους, καὶ τὸν ὥριμον τῆς δικαιοσύνης καρπὸν τῷ Θεῷ προσεκόμισαν· καὶ ἅπαντες δὲ οἱ μετ' ἐκείνους τὴν διδασκαλίαν πεπιστευμένοι, ταυτὸ τοῦτο δρῶντες διατελοῦσιν.
« Kai espeiran agrous, kai ephyteusan ampelōnas, kai epoiēsan karpon gennēmatos.» Kai tauta hapanta tropikōs eirēken ho prophētēs. Kai ho Kyrios parabolais toiautais echrēsato; kai pote men tous apostolous ekalese theristas, pote de auton sporea kai geōrgon, kai gēn kalēn tous eupeithōs dechomenous tou logou ta spermata. Kai ho ᾿Apostolos de phēsin; « Egō ephyteusa, ᾿Apollōs epotisen, ho de Theos ēuxanen. » Kai palin; « Theou geōrgion este, Theou oikodomē este. › Kai espeiran toinyn hoi apostoloi ta sōtēria kērygmata, kai tous logikous tǭ Theǭ katephyteusan paradeisous, kai ton hōrimon tēs dikaiosynēs karpon tǭ Theǭ prosekomisan; kai hapantes de hoi met' ekeinous tēn didaskalian pepisteumenoi, tauto touto drōntes diatelousin.
"And they sowed fields and planted vineyards and produced a crop of fruit." The prophet said all this figuratively. The Lord too used such parables: at one time he called the apostles reapers, at another himself a sower and farmer, and good soil those who obediently receive the seeds of the word. The Apostle too says: "I planted, Apollos watered, but God gave the growth"; and again: "You are God's field, God's building." The apostles, then, sowed the saving proclamations, planted rational paradises for God, and brought God the ripe fruit of righteousness; and all who after them have been entrusted with teaching continue doing the same.
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« Καὶ εὐλόγησεν αὐτοὺς, καὶ ἐπληθύνθησαν σφόδρα, καὶ τὰ κτήνη αὐτῶν οὐκ ἐσμίκρυνεν. › Ὁ γὰρ σπείρων ἐπ᾿ εὐλογίαις, ἐπ᾿ εὐλογίαις καὶ θερίσει, κατὰ τὸν θεῖον ᾿Απόστολον. Κτήνη δὲ καλεῖ τοὺς ὑπ᾿ αὐτῶν νεμομένους, οὓς αὐτὸς ηὔξησεν τῆς θαυματουργίας χορηγήσας τὴν δύναμιν. Καὶ μάρτυς ὁ μακάριος Λουκᾶς ἐν ταῖς Πράξεσι λέγων· « Ὁ δὲ Κύριος προσετίθει τοὺς σωζομένους καθ' ἡμέραν τῇ Ἐκκλησίᾳ.» Καὶ αὐτὸς δὲ ὁ Κύριος πρόβατα καλεῖ τοὺς πιστεύοντας · « Τὰ πρόβατα γὰρ, φησὶ, τὰ ἐμὰ τῆς φωνῆς μου ἀκούει, κἀγὼ γινώσκω αὐτὰ, καὶ ἀκολουθοῦσί μοι, κἀγὼ ζωὴν αἰώνιον δίδωμι αὐτοῖς. » Ἐνταῦθα πάλιν τὰ Ἰουδαίοις συμβησόμενα προθεσπίζει κακά.
« Kai eulogēsen autous, kai eplēthynthēsan sphodra, kai ta ktēnē autōn ouk esmikrynen. › Ho gar speirōn ep᾿ eulogiais, ep᾿ eulogiais kai therisei, kata ton theion ᾿Apostolon. Ktēnē de kalei tous hyp᾿ autōn nemomenous, hous autos ēuxēsen tēs thaumatourgias chorēgēsas tēn dynamin. Kai martys ho makarios Loukas en tais Praxesi legōn; « Ho de Kyrios prosetithei tous sōzomenous kath' hēmeran tę̄ Ekklēsią.» Kai autos de ho Kyrios probata kalei tous pisteuontas ; « Ta probata gar, phēsi, ta ema tēs phōnēs mou akouei, kagō ginōskō auta, kai akolouthousi moi, kagō zōēn aiōnion didōmi autois. » Entautha palin ta Ioudaiois symbēsomena prothespizei kaka.
"And he blessed them, and they multiplied greatly, and he did not diminish their cattle." For "he who sows bountifully will also reap bountifully," according to the divine Apostle. By "cattle" he means those they shepherded, whom he increased by supplying the power to work wonders. The blessed Luke is a witness, saying in the Acts: "And the Lord added daily to the Church those who were being saved." And the Lord himself calls believers sheep: "My sheep," he says, "hear my voice, and I know them, and they follow me, and I give them eternal life." Here again he foretells the evils that would befall the Jews.
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« Καὶ ὀλιγώθησαν, καὶ ἐκακώθησαν ἀπὸ θλίψεως κακῶν καὶ ὀδύνης. • Τοῦτο μὲν οὖν φησιν· Οἱ πάλαι τὴν ἔρημον οἰκοῦντες καὶ ἄνυδρον, τοσαύτης εὐλογίας καὶ εὐθηνίας πεπιστευκότες ἀπήλαυσαν. Οἱ δὲ πάλαι τῆς τῶν προφητικῶν ποταμῶν ἀπολαύσαντες ἀρδείας, εἶτα ταύτης στερηθέντες διὰ τὴν πονηρίαν τῆς γνώμης, καὶ ἔρημοι παντελῶς μεμενηκότες καὶ ἄκαρποι, παντοδαπαῖς περιέπεσον συμφοραῖς, καὶ εἰς ἅπασαν τὴν οἰκουμένην διεσκεδάσθησαν, ὥστε τὴν πολυάνθρωπον αὐτῶν μητρόπολιν ὑπὸ ὀλίγων οἰκεῖσθαι.
« Kai oligōthēsan, kai ekakōthēsan apo thlipseōs kakōn kai odynēs. • Touto men oun phēsin; Hoi palai tēn erēmon oikountes kai anydron, tosautēs eulogias kai euthēnias pepisteukotes apēlausan. Hoi de palai tēs tōn prophētikōn potamōn apolausantes ardeias, eita tautēs sterēthentes dia tēn ponērian tēs gnōmēs, kai erēmoi pantelōs memenēkotes kai akarpoi, pantodapais periepeson symphorais, kai eis hapasan tēn oikoumenēn dieskedasthēsan, hōste tēn polyanthrōpon autōn mētropolin hypo oligōn oikeisthai.
"And they became few and were afflicted by the oppression of evils and pain." This is what he says: "Those who formerly lived in the wilderness and waterless land, having believed, enjoyed such great blessing and plenty. But those who formerly enjoyed the irrigation of the prophetic rivers, then were deprived of it because of the wickedness of their will and remained entirely barren and fruitless, fell into misfortunes of every kind and were scattered over the whole world, so that their populous capital is inhabited by few."
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« Ἐξεχύθη ἐξουδένωσις ἐπ᾿ ἄρχοντας αὐτῶν. » Μαρτυρεῖ δὲ τῇ προῤῥήσει τὰ πράγματα. Καὶ γὰρ οἱ δοκοῦντες αὐτῶν ἄρχοντες καὶ διδάσκαλοι, οὐδενὸς ἄξιοι καθεστήκασι λόγου· ἀλλ᾿ οἱ πάλαι περιφανεῖς καὶ περίβλεπτοι, ἄσημοι παντελῶς εἰσι, καὶ ὑπ᾿ αὐτῶν ἐκείνων καταφρονούμενοι. « Καὶ ἐπλάνησεν αὐτοὺς ἐν ἀβάτῳ, καὶ οὐχ ὁδῷ. » Ὁ δὲ Σύμμαχος οὕτω· Καὶ πλανήσει αὐτοὺς ἐν ματαιότητι διανοίας. Ὁ Θεὸς οὐκ ἐπάγει πλάνην, ἀλλ᾿ ἀπαγορεύει τὴν πλάνην· τοὺς δὲ μὴ πειθομένους ἀκυβερνήτους ἐᾷ· οἱ δὲ ἀνερμάτιστοι περιφερόμενοι τῇδε κἀκεῖσε περιπλανῶνται. Τοῦτο καὶ Ἰουδαῖοι πεπόνθασι· τὴν θείαν γὰρ καταλιπόντες ὁδὸν, τοῖς οἰκείοις ἕπονται λογισμοῖς.
« Exechythē exoudenōsis ep᾿ archontas autōn. » Martyrei de tę̄ prorrhēsei ta pragmata. Kai gar hoi dokountes autōn archontes kai didaskaloi, oudenos axioi kathestēkasi logou; all᾿ hoi palai periphaneis kai peribleptoi, asēmoi pantelōs eisi, kai hyp᾿ autōn ekeinōn kataphronoumenoi. « Kai eplanēsen autous en abatǭ, kai ouch hodǭ. » Ho de Symmachos houtō; Kai planēsei autous en mataiotēti dianoias. Ho Theos ouk epagei planēn, all᾿ apagoreuei tēn planēn; tous de mē peithomenous akybernētous eą; hoi de anermatistoi peripheromenoi tę̄de kakeise periplanōntai. Touto kai Ioudaioi peponthasi; tēn theian gar katalipontes hodon, tois oikeiois hepontai logismois.
"Contempt was poured out upon their rulers." The facts bear witness to the prediction. For those reputed to be their rulers and teachers are held of no account; those once famous and admired are entirely obscure, and despised by their own people. "And he made them wander in a trackless place and not on a road." Symmachus has: "And he will make them wander in emptiness of mind." God does not bring wandering, but forbids it; yet he leaves those who will not obey without a pilot, and they, without ballast, are carried this way and that and wander. The Jews too have suffered this: abandoning the divine road, they follow their own reasonings.
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« Καὶ ἐβοήθησε πένητι ἐκ πτωχείας. » Τὰ γὰρ πάλαι πτωχεύσαντα ἔθνη τῆς θείας ἐπικουρίας ἀπήλαυσαν, καὶ τὸν πνευματικὸν ἐκτήσαντο πλοῦτον. « Καὶ ἔθετο, ὡς πρόβατα, πατριάς. » Ὁ δὲ ᾿Ακύλας οὕτως· Καὶ ὑπερεπαρεῖ πτωχὸν ἐκ πενίας, καὶ θήσει ὡς ποίμνιον συγγενείας. Ὡς προβάτων γὰρ τῶν ἰδίων ἐπιμελεῖται, καὶ ὡς συγγενῶν κατὰ σάρκα προμηθεῖται καὶ κήδεται.
« Kai eboēthēse penēti ek ptōcheias. » Ta gar palai ptōcheusanta ethnē tēs theias epikourias apēlausan, kai ton pneumatikon ektēsanto plouton. « Kai etheto, hōs probata, patrias. » Ho de ᾿Akylas houtōs; Kai hypereparei ptōchon ek penias, kai thēsei hōs poimnion syngeneias. Hōs probatōn gar tōn idiōn epimeleitai, kai hōs syngenōn kata sarka promētheitai kai kēdetai.
"And he helped the needy out of poverty." For the nations, formerly poor, enjoyed the divine help and acquired spiritual wealth. "And he made families like sheep." Aquila has: "And he will raise the poor high out of poverty and make families like a flock." For he takes care of them as of his own sheep, and provides for and cares for them as for relatives according to the flesh.
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« "Οψονται εὐθεῖς καὶ εὐφρανθήσονται, καὶ πᾶσα ἀνομία ἐμφράξει τὸ στόμα αὐτῶν. » Ταῦτα γὰρ ὁρῶντες οἱ μὲν εὐθύτητι λογισμῶν κεχρημένοι, θυμηδίας ἐμπίμπλανται· οἱ δὲ δυσσεβείᾳ καὶ παρανομίᾳ συζῇν προαιρούμενοι, κύπτειν εἰς γῆν, καὶ σιγᾷν ἀναγκάζονται, τῇ δικαίᾳ χαλινούμενοι ψήφῳ.
« "Opsontai eutheis kai euphranthēsontai, kai pasa anomia emphraxei to stoma autōn. » Tauta gar horōntes hoi men euthytēti logismōn kechrēmenoi, thymēdias empimplantai; hoi de dyssebeią kai paranomią syzę̄n proairoumenoi, kyptein eis gēn, kai sigąn anankazontai, tę̄ dikaią chalinoumenoi psēphǭ.
"The upright will see and rejoice, and all iniquity will stop its mouth." For seeing these things, those with upright thoughts are filled with delight, while those who choose to live in ungodliness and lawlessness are forced to bow to the ground and be silent, bridled by the just sentence.
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« Τίς σοφὸς καὶ φυλάξει ταῦτα, καὶ συνήσει τὰ ἐλέη τοῦ Κυρίου; • Οὔτε γὰρ τὸ συνιέναι καὶ διαγνῶναι τὰς φιλανθρώπους τοῦ Σωτῆρος οἰκονομίας, οὔτε φυλάξαι τὰς θείας νομοθεσίας παντός· ἀλλὰ τοῦ σοφίᾳ καὶ συνέσει χρωμένου, καὶ βοῶντος πρὸς τὸν Δεσπότην · · ᾿Αποκάλυψον τοὺς ὀφθαλμούς μου, καὶ κατανοήσω τὰ θαυμάσια ἐκ τοῦ νόμου σου.»
« Tis sophos kai phylaxei tauta, kai synēsei ta eleē tou Kyriou? • Oute gar to synienai kai diagnōnai tas philanthrōpous tou Sōtēros oikonomias, oute phylaxai tas theias nomothesias pantos; alla tou sophią kai synesei chrōmenou, kai boōntos pros ton Despotēn ; ; ᾿Apokalypson tous ophthalmous mou, kai katanoēsō ta thaumasia ek tou nomou sou.»
"Who is wise and will keep these things, and will understand the mercies of the Lord?" For it is not for everyone to understand and discern the loving dispensations of the Savior, nor to keep the divine laws; but for the one who uses wisdom and understanding and cries to the Master: "Open my eyes, and I will perceive wonders out of your law."
Chapter 107
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« Ὠδὴ ψαλμοῦ τῷ Δαβίδ. » Καὶ οὗτος ὡσαύτως ὁ ψαλμὸς καὶ τὴν Ἰουδαίων ἐπάνοδον προθεσπίζει, καὶ τῶν ἐθνῶν προαγορεύει τὴν σωτηρίαν· πολλὴν δ' ἔχει τὴν συγγένειαν πρός τε τὸν νς' καὶ πρὸς τὸν νθ' ψαλμόν.
« Ōdē psalmou tǭ Dabid. » Kai houtos hōsautōs ho psalmos kai tēn Ioudaiōn epanodon prothespizei, kai tōn ethnōn proagoreuei tēn sōtērian; pollēn d' echei tēn syngeneian pros te ton ns' kai pros ton nth' psalmon.
"A song of a psalm, of David." This psalm likewise both foretells the return of the Jews and predicts the salvation of the nations. It is closely related to the fifty-sixth and the fifty-ninth psalms.
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« Ἑτοίμη ἡ καρδία μου, ὁ Θεὸς, ἑτοίμη ἡ καρδία μου, ᾄσομαι καὶ ψαλῶ ἐν τῇ δόξῃ μου.» Καὶ ἤδη προειρήκαμεν, ὡς δόξαν οἰκείαν ὁ προφήτης τὴν προφητικὴν χάριν καλεῖ. Τῇ τῆς προφητείας, φησὶ, χρώμενος μελῳδίᾳ, λέγω σοι τῷ Δεσπότῃ, ὡς εὐρεῖαν ἔχω τὴν καρδίαν μου, καὶ ἑτοίμην εἰς ὑποδοχὴν τῆς θείας σου χάριτος.
« Hetoimē hē kardia mou, ho Theos, hetoimē hē kardia mou, ąsomai kai psalō en tę̄ doxę̄ mou.» Kai ēdē proeirēkamen, hōs doxan oikeian ho prophētēs tēn prophētikēn charin kalei. Tę̄ tēs prophēteias, phēsi, chrōmenos melǭdią, legō soi tǭ Despotę̄, hōs eureian echō tēn kardian mou, kai hetoimēn eis hypodochēn tēs theias sou charitos.
"My heart is ready, O God, my heart is ready; I will sing and make melody in my glory." We have already said that the prophet calls the prophetic grace his own glory. "Using the melody of prophecy," he says, "I tell you, the Master, that I have my heart wide open and ready to receive your divine grace."
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« Ἐξεγέρθητι, ἡ δόξα μου, ἐξεγέρθητι, ψαλτήριον καὶ κιθάρα, ἐξεγερθήσομαι ὄρθρου. Ἐξομολογήσομαί σοι ἐν λαοῖς, Κύριε, ψαλῶ σοι ἐν ἔθνεσιν.» Ψαλτήριον καὶ κιθάραν ἑαυτὸν ὁ προφήτης καλεῖ. Ὡς ἐν ὀργάνῳ γὰρ μουσικῷ, τοῦ Πνεύματος ἡ χάρις ἐν αὐτῷ τὴν προφητικὴν ἀνεκρούετο μελῳδίαν. Διεγείρας τοίνυν ἑαυτὸν εἰς ὑμνῳδίαν τοῦ Δεσπότου, ἀποκρίνεται πάλιν, καὶ ὑπισχνεῖται ὄρθρου τοῦτο ποιήσειν. "Ατε, δὴ τηνικαῦτα οὐκ αὐτὸς μόνος προσοίσων τὸν ὕμνον, ἀλλὰ μετὰ μυρίων ἐθνῶν καὶ λαῶν τὴν θείαν ᾠδὴν ποιησάμενος · ὄρθρον δὲ καλεῖ, τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν τὴν ἐνανθρώπησιν. Ἐξ ἐκείνου γὰρ ἀνέτειλε τῆς ἀληθείας τὸ φῶς· ἐξ ἐκείνου κατὰ πᾶσαν τὴν οἰκουμένην ἐν τοῖς ἁπάντων ἀνθρώπων στόμασιν ὁ μακάριος ἄδει Δαβίδ, καὶ τὰς θείας εὐεργεσίας ὑμνεῖ.
« Exegerthēti, hē doxa mou, exegerthēti, psaltērion kai kithara, exegerthēsomai orthrou. Exomologēsomai soi en laois, Kyrie, psalō soi en ethnesin.» Psaltērion kai kitharan heauton ho prophētēs kalei. Hōs en organǭ gar mousikǭ, tou Pneumatos hē charis en autǭ tēn prophētikēn anekroueto melǭdian. Diegeiras toinyn heauton eis hymnǭdian tou Despotou, apokrinetai palin, kai hypischneitai orthrou touto poiēsein. "Ate, dē tēnikauta ouk autos monos prosoisōn ton hymnon, alla meta myriōn ethnōn kai laōn tēn theian ǭdēn poiēsamenos ; orthron de kalei, tou Theou kai Sōtēros hēmōn tēn enanthrōpēsin. Ex ekeinou gar aneteile tēs alētheias to phōs; ex ekeinou kata pasan tēn oikoumenēn en tois hapantōn anthrōpōn stomasin ho makarios adei Dabid, kai tas theias euergesias hymnei.
"Awake, my glory; awake, harp and lyre; I will awake at dawn. I will confess you among the peoples, O Lord; I will make melody to you among the nations." The prophet calls himself harp and lyre; for the grace of the Spirit struck up the prophetic melody in him as in a musical instrument. Having roused himself to hymn the Master, he answers again and promises to do so at dawn, since at that time he would offer the hymn not alone but, making the divine song with countless nations and peoples. He calls the incarnation of our God and Savior "dawn." For from it the light of truth rose; from it the blessed David sings throughout the whole world in the mouths of all people and hymns the divine benefits.
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« "Ὅτι μέγα ἐπάνω τῶν οὐρανῶν τὸ ἔλεός σου, καὶ ἕως τῶν νεφελῶν ἡ ἀλήθειά σου. » Νικᾷ τῶν οὐρανῶν τὰ κύτη τοῦ σοῦ ἐλέους τὸ μέγεθός· πανταχόσε τῆς σῆς ἀληθείας αἱ ἀκτῖνες διέδραμον. Καὶ ἤδη δὲ εἰρήκαμεν, ὡς νεφέλας τοὺς προφήτας, καὶ τοὺς ἀποστόλους, καὶ τοὺς διδασκαλικῆς χάριτος τετυχηκότας καλεῖ. Διὰ τούτων γὰρ, ὥσπερ διά τινων νεφελῶν, τὴν πνευματικὴν ἀρδείαν τοῖς ἀνθρώποις προσφέρει · δι' αὐτῶν δὲ τὰ ἀληθῆ μεμαθήκαμεν δόγματα.
« "Hoti mega epanō tōn ouranōn to eleos sou, kai heōs tōn nephelōn hē alētheia sou. » Niką tōn ouranōn ta kytē tou sou eleous to megethos; pantachose tēs sēs alētheias hai aktines diedramon. Kai ēdē de eirēkamen, hōs nephelas tous prophētas, kai tous apostolous, kai tous didaskalikēs charitos tetychēkotas kalei. Dia toutōn gar, hōsper dia tinōn nephelōn, tēn pneumatikēn ardeian tois anthrōpois prospherei ; di' autōn de ta alēthē memathēkamen dogmata.
"For great above the heavens is your mercy, and your truth up to the clouds." "The greatness of your mercy surpasses the vaults of the heavens; the rays of your truth have run in every direction." We have already said that he calls the prophets, the apostles, and those who have received the grace of teaching "clouds." For through them, as through clouds, he brings spiritual irrigation to human beings; and through them we have learned the true doctrines.
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« Ὑψώθητι ἐπὶ τοὺς οὐρανοὺς, ὁ Θεὸς, καὶ ἐπὶ πᾶσαν τὴν γῆν ἡ δόξα σου. » Τοῦτο καὶ ὁ μακάριος ἔφησεν ᾿Αββακούμ· « Ἐκάλυψεν οὐρανοὺς ἡ ἀρετὴ αὐτοῦ, καὶ τῆς αἰνέσεως αὐτοῦ πλήρης ἡ γῆ. » Τοῦτο καὶ ὁ μακάριος Δαβὶδ ἐν τῷ ὀγδόῳ ἔφη ψαλμῷ· « Κύριε, ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ· ὅτι ἐπήρθη ἡ μεγαλοπρέπειά σου ὑπεράνω τῶν οὐρανῶν. » Τὸ οὖν, ὑψώθητι, ἀντὶ τοῦ, δείχθητι ὑψηλὸς, καὶ πάντων ὑπέρτερος, καὶ πᾶσα ἡ γῆ μαθέτω τὴν σὴν δόξαν.
« Hypsōthēti epi tous ouranous, ho Theos, kai epi pasan tēn gēn hē doxa sou. » Touto kai ho makarios ephēsen ᾿Abbakoum; « Ekalypsen ouranous hē aretē autou, kai tēs aineseōs autou plērēs hē gē. » Touto kai ho makarios Dabid en tǭ ogdoǭ ephē psalmǭ; « Kyrie, ho Kyrios hēmōn, hōs thaumaston to onoma sou en pasę̄ tę̄ gę̄; hoti epērthē hē megaloprepeia sou hyperanō tōn ouranōn. » To oun, hypsōthēti, anti tou, deichthēti hypsēlos, kai pantōn hyperteros, kai pasa hē gē mathetō tēn sēn doxan.
"Be exalted above the heavens, O God, and your glory over all the earth." The blessed Habakkuk also said this: "His excellence covered the heavens, and the earth is full of his praise." The blessed David too said this in the eighth psalm: "O Lord, our Lord, how wonderful is your name in all the earth; for your majesty is raised above the heavens." "Be exalted," then, means "be shown lofty and above all, and let the whole earth learn your glory."
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« Ὅπως ἂν ῥυσθῶσιν οἱ ἀγαπητοί σου, σῶσον τῇ δεξιᾷ σου, καὶ ἐπάκουσόν μου. » Δείξει δέ σου πᾶσιν ἀνθρώποις τὴν δύναμιν τῶν τῆς σῆς οἰκειώσεως ἀξιωθέντων ἡ σωτηρία· δέξαι μου τοίνυν τὴν ἱκετείαν, καὶ τὴν σὴν ὄρεξον δεξιάν. Δεξιὰν δὲ καλεῖ τὴν ἀγαθὴν ἐνέργειαν.
« Hopōs an rhysthōsin hoi agapētoi sou, sōson tę̄ dexią sou, kai epakouson mou. » Deixei de sou pasin anthrōpois tēn dynamin tōn tēs sēs oikeiōseōs axiōthentōn hē sōtēria; dexai mou toinyn tēn hiketeian, kai tēn sēn orexon dexian. Dexian de kalei tēn agathēn energeian.
"That your beloved may be delivered, save with your right hand and hear me." "The salvation of those counted worthy of belonging to you will show your power to all human beings; accept my supplication, then, and stretch out your right hand." He calls God's good action his "right hand."
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« Ὁ Θεὸς ἐλάλησεν ἐν τῷ ἁγίῳ αὐτοῦ. » ᾿Αντὶ τοῦ, διὰ τῆς τοῦ παναγίου Πνεύματος χάριτος. « Ὑψωθήσομαι καὶ διαμεριῶ Σίκιμα, καὶ τὴν κοιλάδα τῶν σκηνῶν διαμετρήσω. » Οὗπερ ᾔτησεν ὁ προφήτης ἀπήλαυσεν· ἐπειδὴ εἶπεν· « Ὑψώθητι ἐπὶ τοὺς οὐρανοὺς ὁ Θεὸς, » ἀποκρίνεται λέγων ὁ Δεσπότης, Ὑψωθήσομαι. Εἶτα δείκνυσι καὶ τὸν τρόπον. « Διαμεριῶ Σίκιμα. • Πόλις δὲ αὕτη κατ᾿ ἐξαίρετον τῷ Ἰωσὴφ δεδομένη. Ἀλλὰ καὶ τὴν κοιλάδα τὴν ἔρημον γενομένην, καὶ ποιμένων δεξαμένην σκηνὰς, ἄνωθεν οἰκητόρων πληρώσω, καὶ διανεμηθῆναι τοῖς ἐπανελθοῦσι παρασκευάσω. « Ἑμός ἐστι Γαλαάδ, καὶ ἐμός ἐστι Μανασσῆς, καὶ Ἐφραὶμ ἀντίληψις τῆς κεφαλῆς μου, Ἰούδας βασιλεύς μου. » Οἰκειώσομαι γὰρ οὐ μόνον τὸν Μανασσῆ, ἀλλὰ καὶ τὴν ἐκείνου χώραν. Γαλαάδ γὰρ, ὄνομα τόπου, Μανασσῆς δὲ προσηγορία φυλῆς. Ἀλλὰ καὶ τῷ Ἐφραὶμ τὴν προτέραν ἀποδώσω δύναμιν· τὸν μὲν τοι Ἰούδαν πασῶν τῶν φυλῶν βασιλεύειν παρασκευάσω. Μετὰ γὰρ τὴν ἐπάνοδον ἀδιαίρετοι μεμενήκασιν αἱ φυλαί. Ὁ δὲ Ζοροβάβελ, καὶ τούτων κἀκείνων ἡγεῖτο. Κυρίως δὲ καὶ ἀληθῶς ὁ Δεσπότης Χριστὸς, ὁ ἐξ Ἰούδα κατὰ σάρκα βλαστήσας, ἁπάσης βασιλεύει τῆς κτίσεως.
« Ho Theos elalēsen en tǭ hagiǭ autou. » ᾿Anti tou, dia tēs tou panagiou Pneumatos charitos. « Hypsōthēsomai kai diameriō Sikima, kai tēn koilada tōn skēnōn diametrēsō. » Houper ę̄tēsen ho prophētēs apēlausen; epeidē eipen; « Hypsōthēti epi tous ouranous ho Theos, » apokrinetai legōn ho Despotēs, Hypsōthēsomai. Eita deiknysi kai ton tropon. « Diameriō Sikima. • Polis de hautē kat᾿ exaireton tǭ Iōsēph dedomenē. Alla kai tēn koilada tēn erēmon genomenēn, kai poimenōn dexamenēn skēnas, anōthen oikētorōn plērōsō, kai dianemēthēnai tois epanelthousi paraskeuasō. « Hemos esti Galaad, kai emos esti Manassēs, kai Ephraim antilēpsis tēs kephalēs mou, Ioudas basileus mou. » Oikeiōsomai gar ou monon ton Manassē, alla kai tēn ekeinou chōran. Galaad gar, onoma topou, Manassēs de prosēgoria phylēs. Alla kai tǭ Ephraim tēn proteran apodōsō dynamin; ton men toi Ioudan pasōn tōn phylōn basileuein paraskeuasō. Meta gar tēn epanodon adiairetoi memenēkasin hai phylai. Ho de Zorobabel, kai toutōn kakeinōn hēgeito. Kyriōs de kai alēthōs ho Despotēs Christos, ho ex Iouda kata sarka blastēsas, hapasēs basileuei tēs ktiseōs.
"God has spoken in his holy one," that is, through the grace of the all-holy Spirit. "I will be exalted, and I will divide Shechem and measure out the valley of tents." The prophet obtained what he asked. Since he said, "Be exalted above the heavens, O God," the Master answers, "I will be exalted." Then he shows the manner: "I will divide Shechem." This was a city given as a special portion to Joseph. "But the valley too, which became desolate and received shepherds' tents, I will fill again with inhabitants and arrange for it to be distributed to those who have returned." "Gilead is mine, and Manasseh is mine, and Ephraim is the help of my head; Judah is my king." "I will make my own not only Manasseh but his land too." For Gilead is the name of a place, Manasseh the name of a tribe. "And to Ephraim I will give back his former power; and Judah I will make king of all the tribes." For after the return the tribes remained undivided, and Zerubbabel led both. But properly and truly Christ the Master, who sprang from Judah according to the flesh, reigns over all creation.
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« Μωάβ λέβης τῆς ἐλπίδος μου ἐπὶ τὴν Ἰδουμαίαν ἐπιβαλῶ τὸ ὑπόδημά μου, ἐμοὶ ἀλλόφυλοι ὑπετάγησαν.» Τοσαύτην δὲ τῷ ἐμῷ λαῷ παρέξω ἰσχὺν, ὥστε καὶ τῶν ἀλλοφύλων κρατῆσαι, καὶ Μωαβίτας καὶ Ἰδουμαίους ὑπηκόους λαβεῖν. Ακριβέστερον δὲ ταῦτα ἐν τῷ ν' καὶ θ' ψαλμῷ ἑρμηνεύσαμεν.
« Mōab lebēs tēs elpidos mou epi tēn Idoumaian epibalō to hypodēma mou, emoi allophyloi hypetagēsan.» Tosautēn de tǭ emǭ laǭ parexō ischyn, hōste kai tōn allophylōn kratēsai, kai Mōabitas kai Idoumaious hypēkoous labein. Akribesteron de tauta en tǭ n' kai th' psalmǭ hermēneusamen.
"Moab is the cauldron of my hope; over Idumea I will cast my shoe; foreigners have been subjected to me." "I will give my people such strength that they will overpower the foreigners and take the Moabites and Idumeans as subjects." We have interpreted this more precisely in the fifty-ninth psalm.
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« Τίς ἀπάξει με εἰς πόλιν περιοχῆς; ἢ τίς ὁδηγήσει με ἕως τῆς Ἰδουμαίας; Οὐχὶ σὺ, ὁ Θεὸς, ὁ ἀπωσάμενος ἡμᾶς; › Ἡδονῆς ἐμπλησθεὶς ὁ προφήτης τῇ τῶν ἀγαθῶν προῤῥήσει, ἱμείρεται ἰδεῖν καὶ τὴν καταλυθεῖσαν πόλιν οἰκοδομηθεῖσαν, καὶ τοὺς Ἰδουμαίους τοῖς Ἰουδαίοις δουλεύοντας. Ταῦτα δὲ, φησὶν, οὐδεὶς ἕτερος παρασχεῖν ἱκανὸς, ἢ σὺ μόνος, ὁ νῦν ἡμᾶς ἀπωσάμενος, καὶ δουλεύειν κελεύσας.« Καὶ οὐκ ἐξελεύσῃ, ὁ Θεὸς, ἐν ταῖς δυνάμεσιν ἡμῶν. Ὁ δὲ Σύμμαχος οὕτως· Καὶ μὴ προελθὼν, Θεὲ, ἐν τοῖς στρατεύμασιν ἡμῶν. Οὐ γὰρ ἡττήθημεν πώποτε, σοῦ στρατηγοῦντος, καὶ τῆς φάλαγγος ἡγουμένου. « Δὸς ἡμῖν βοήθειαν ἐκ θλίψεως, καὶ ματαία σωτηρία ἀνθρώπου. • Παῦσον τοίνυν τὰ λυπηρά, καὶ τὴν σὴν ῥοπὴν ὄρεξον. Οὐδαμόθεν γὰρ ἄλλοθεν τούτου τυχεῖν δυνατόν. Πᾶσα γὰρ ἡ παρ᾿ ἀνθρώπων συμμαχία, σοῦ μὴ συνεργοῦντος, ματαία καὶ ἄχρηστος.
« Tis apaxei me eis polin periochēs? ē tis hodēgēsei me heōs tēs Idoumaias? Ouchi sy, ho Theos, ho apōsamenos hēmas? › Hēdonēs emplēstheis ho prophētēs tę̄ tōn agathōn prorrhēsei, himeiretai idein kai tēn katalytheisan polin oikodomētheisan, kai tous Idoumaious tois Ioudaiois douleuontas. Tauta de, phēsin, oudeis heteros paraschein hikanos, ē sy monos, ho nyn hēmas apōsamenos, kai douleuein keleusas.« Kai ouk exeleusę̄, ho Theos, en tais dynamesin hēmōn. Ho de Symmachos houtōs; Kai mē proelthōn, Thee, en tois strateumasin hēmōn. Ou gar hēttēthēmen pōpote, sou stratēgountos, kai tēs phalangos hēgoumenou. « Dos hēmin boētheian ek thlipseōs, kai mataia sōtēria anthrōpou. • Pauson toinyn ta lypēra, kai tēn sēn rhopēn orexon. Oudamothen gar allothen toutou tychein dynaton. Pasa gar hē par᾿ anthrōpōn symmachia, sou mē synergountos, mataia kai achrēstos.
"Who will lead me into the fortified city? Or who will guide me as far as Idumea? Is it not you, O God, who thrust us away?" Filled with pleasure at the prediction of good things, the prophet longs to see the destroyed city rebuilt and the Idumeans serving the Jews. "No one else," he says, "is able to provide these things but you alone, who have now thrust us away and ordered us to be slaves." "And will you not go out, O God, with our forces?" Symmachus has: "And not going forth, O God, with our armies." "For we were never defeated when you were our general and led the battle line." "Give us help from affliction, and vain is the salvation of man." "Put an end, then, to our sorrows and stretch out your help. For we can obtain this from nowhere else; all alliance from human beings, without your cooperation, is vain and useless."
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· Ἐν τῷ Θεῷ ποιήσομεν δύναμιν, καὶ αὐτὸς ἐξουδενώσει τοὺς ἐχθροὺς ἡμῶν. » Διά τοι τοῦτο τὴν σὴν ἐπικαλούμεθα πρόνοιαν · διὰ ταύτης γὰρ μόνης περιγενέσθαι τῶν δυσμενῶν δυνησόμεθα.
; En tǭ Theǭ poiēsomen dynamin, kai autos exoudenōsei tous echthrous hēmōn. » Dia toi touto tēn sēn epikaloumetha pronoian ; dia tautēs gar monēs perigenesthai tōn dysmenōn dynēsometha.
"In God we shall do valiantly, and he will set at nought our enemies." "For this reason we call upon your providence; for through it alone can we overcome our foes."
Chapter 108
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« Εἰς τὸ τέλος· ψαλμὸς τῷ Δαβίδ. » Τὸ σωτήριον πάθος, καὶ τὴν Ἰουδαίων μανίαν, καὶ τὴν Ἰούδα προδοσίαν, οὗτος ὁ ψαλμὸς προθεσπίζει. Ποδηγεῖ δὲ ἡμᾶς ἐπὶ τήνδε τὴν διάνοιαν καὶ ὁ μέγας Πέτρος δημηγορῶν, καὶ τῆς τοῦ Ἰούδα προδοσίας κατηγορῶν, καὶ τῆς προφητείας τὴν ἀπόδειξιν ἐντεῦθεν ποιούμενος. Μηδεὶς δὲ, ἀκούων τοῦ Κυρίου νομοθετοῦντος εὐλογεῖν τοὺς διώκοντας, ἐναντίαν ἡγείσθω τοῦ νομοθέτου τὴν προφητείαν. Οὐδὲ γὰρ ἐνταῦθα ἐπαρώμενος ὁ προφητικὸς διέξεισι λόγος, ἀλλὰ τὰς ἐσομένας, καὶ Ἰουδαίοις, καὶ τῷ Ἰούδᾳ, τιμωρίας προλέγων. Ἐσχημάτισται δὲ ὡς εὐκτικὸν τὸ προαγορευτικὸν τοῦτο, ὡς ἐπὶ τὸ πολὺ σύνηθες πανταχοῦ τῇ θείᾳ Γραφῇ.
« Eis to telos; psalmos tǭ Dabid. » To sōtērion pathos, kai tēn Ioudaiōn manian, kai tēn Iouda prodosian, houtos ho psalmos prothespizei. Podēgei de hēmas epi tēnde tēn dianoian kai ho megas Petros dēmēgorōn, kai tēs tou Iouda prodosias katēgorōn, kai tēs prophēteias tēn apodeixin enteuthen poioumenos. Mēdeis de, akouōn tou Kyriou nomothetountos eulogein tous diōkontas, enantian hēgeisthō tou nomothetou tēn prophēteian. Oude gar entautha eparōmenos ho prophētikos diexeisi logos, alla tas esomenas, kai Ioudaiois, kai tǭ Ioudą, timōrias prolegōn. Eschēmatistai de hōs euktikon to proagoreutikon touto, hōs epi to poly synēthes pantachou tę̄ theią Graphę̄.
"For the end; a psalm of David." This psalm foretells the saving passion, the madness of the Jews, and the betrayal of Judas. The great Peter, addressing the people, accusing Judas' betrayal and drawing his proof of the prophecy from here, leads us to this sense. Let no one who hears the Lord laying down the law to bless one's persecutors think the prophecy contrary to the lawgiver. For here the prophetic word does not proceed by cursing, but by foretelling the punishments that would come both on the Jews and on Judas. This prediction is put in the form of a wish, as is very common everywhere in the divine Scripture.
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Ὁ Θεὸς, τὴν αἴνεσίν μου μὴ παρασιωπήσῃς, ὅτι στόμα ἁμαρτωλοῦ, καὶ στόμα δολίου ἐπ᾿ ἐμὲ ἠνοίχθη.» ᾿Ανθρωπίνως ὁ Δεσπότης ταῦτα λέγει Χριστός. Ὡς ἄνθρωπος γὰρ εὔχεται, τῆς ἀνθρωπίνης φύσεως τὰ μέτρα πληρῶν· ὡς δὲ Θεὸς, τῶν εὐχομένων γνησίως προσδέχεται τὰς εὐχάς. Ὕμνον δὲ τὸ πάθος καλεῖ. Καὶ γὰρ ἐν τοῖς θείοις Εὐαγγελίοις δόξαν αὐτὸ προσαγορεύει. « Ελήλυθε γὰρ, φησὶν, ἡ ὥρα, ἵνα δοξασθῇ ὁ Υἱὸς τοῦ ἀνθρώπου. » Στόμα δὲ ἁμαρτωλοῦ, καὶ στόμα δολίου, τὸν Ἰούδαν ὠνόμασεν· οὗτος γὰρ κρύβδην ἐποιήσατο πρὸς Ἰουδαίους τὰς τῆς προδοσίας συνθήκας.
Ho Theos, tēn ainesin mou mē parasiōpēsę̄s, hoti stoma hamartōlou, kai stoma doliou ep᾿ eme ēnoichthē.» ᾿Anthrōpinōs ho Despotēs tauta legei Christos. Hōs anthrōpos gar euchetai, tēs anthrōpinēs physeōs ta metra plērōn; hōs de Theos, tōn euchomenōn gnēsiōs prosdechetai tas euchas. Hymnon de to pathos kalei. Kai gar en tois theiois Euangeliois doxan auto prosagoreuei. « Elēlythe gar, phēsin, hē hōra, hina doxasthę̄ ho Huios tou anthrōpou. » Stoma de hamartōlou, kai stoma doliou, ton Ioudan ōnomasen; houtos gar krybdēn epoiēsato pros Ioudaious tas tēs prodosias synthēkas.
"O God, do not pass over my praise in silence, for the mouth of a sinner and the mouth of a deceitful man have been opened against me." Christ the Master says this in a human way. For as man he prays, fulfilling the measures of human nature; and as God he accepts the prayers of those who pray sincerely. He calls the passion a hymn; for in the divine Gospels too he calls it glory: "The hour has come," he says, "for the Son of Man to be glorified." He named Judas "the mouth of a sinner and the mouth of a deceitful man"; for he made the agreements of the betrayal with the Jews in secret.
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« Ἐλάλησαν κατ' ἐμοῦ γλώσσῃ δολίᾳ· καὶ λόγοις μίσους ἐκύκλωσάν με. » Ἀπὸ τοῦ Ἰούδα μετήνεγκε τὸν λόγον ἐπὶ ὅλον τὸ τῶν Ἰουδαίων συνέδριον. Οὗτοι γὰρ τῷ φθόνῳ δουλεύοντες τὸν ἄδικον ἐτύρευσαν θάνατον. Καὶ ἐπολέμησάν με δωρεάν. ᾿Αντὶ τοῦ ἀγαπᾶν με, ἐνδιέβαλλόν με. › Οὐ γὰρ μόνον κακοῦ τινος οὐκ ἐπειράθησαν παρ' ἐμοῦ, ἀλλὰ καὶ μυρίων ὅσων ἀπήλαυσαν ἀγαθῶν· ὑπὲρ ὧν ἀγαπᾶν ὀφείλοντες, τὰ δυσμενῶν ἔδρασαν. « Ἐγὼ δὲ προσηυχόμην. » Καὶ τούτου μάρτυς τῶν ἱερῶν Εὐαγγελίων ἡ ἱστορία. Τῷ ἰκρίῳ γὰρ σταυροῦ προσηλωμένος ἑβόα· « Πάτερ, ἄφες αὐτοῖς · οὐ γὰρ οἴδασι τί ποιοῦσιν. »
« Elalēsan kat' emou glōssę̄ dolią; kai logois misous ekyklōsan me. » Apo tou Iouda metēnenke ton logon epi holon to tōn Ioudaiōn synedrion. Houtoi gar tǭ phthonǭ douleuontes ton adikon etyreusan thanaton. Kai epolemēsan me dōrean. ᾿Anti tou agapan me, endieballon me. › Ou gar monon kakou tinos ouk epeirathēsan par' emou, alla kai myriōn hosōn apēlausan agathōn; hyper hōn agapan opheilontes, ta dysmenōn edrasan. « Egō de prosēuchomēn. » Kai toutou martys tōn hierōn Euangeliōn hē historia. Tǭ ikriǭ gar staurou prosēlōmenos heboa; « Pater, aphes autois ; ou gar oidasi ti poiousin. »
"They spoke against me with a deceitful tongue, and surrounded me with words of hatred." From Judas he turned the word to the whole council of the Jews; for they, enslaved to envy, contrived the unjust death. "And they fought against me without cause. Instead of loving me, they slandered me." "For not only did they suffer no evil from me, but they enjoyed countless good things; for which they ought to have loved me, but they acted as enemies." "But I prayed." The history of the holy Gospels is a witness of this too. For nailed to the wood of the cross he cried, "Father, forgive them, for they do not know what they are doing."
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« Καὶ ἔθεντο κατ᾿ ἐμοῦ κακὰ ἀντὶ ἀγαθῶν, καὶ μίσος ἀντὶ ἀγαπήσεώς μου. » Ἐγὼ μὲν οὖν αὐτοὺς εὐεργεσίαις ἐπέκλυσα· αὐτοὶ δέ με τοῖς ἐναντίοις ἡμείψαντο.
« Kai ethento kat᾿ emou kaka anti agathōn, kai misos anti agapēseōs mou. » Egō men oun autous euergesiais epeklysa; autoi de me tois enantiois hēmeipsanto.
"And they repaid me evil for good, and hatred for my love." "I flooded them with benefits; they repaid me with the opposite."
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« Κατάστησον ἐπ᾿ αὐτὸν ἁμαρτωλὸν, καὶ διάβολος στήτω ἐκ δεξιῶν αὐτοῦ. » Τὸ κατάστησον, ἀντὶ τοῦ καταστήσεις · καὶ στήτω, ἀντὶ τοῦ σταθήσεται· καὶ τοῦτο δὲ σαφῶς ἡμᾶς ὁ θεῖος ἐδίδαξεν εὐαγγελιστής. Ὁ μὲν γὰρ θεσπέσιος ἤρετο Ἰωάννης, τίς εἴη ὁ προδότης· ὁ δὲ Κύριος εἶπεν· « Ὁ ἐὰν ἐμβάψας τὸ ψωμίον ἐπιδώσω, αὐτός ἐστι· καὶ βάψας, φησὶν, ἀπέδωκεν αὐτὸ Ἰούδα · καὶ μετὰ τὸ ψωμίον εἰσῆλθεν εἰς αὐτὸν ὁ Σατανᾶς, » εὐτρεπεῖς εὑρὼν τὰς εἰσόδους. Αὐθαίρετος γὰρ πρὸς Ἰουδαίους ἀπελθὼν, τῆς προδοσίας ἐποιήσατο τὰς συνθήκας, καὶ πολλαῖς μετὰ ταῦτα εὐεργεσίαις ἐπικλυσθεὶς ἀγνώμων μεμένηκεν. Ἑκών τοιγαροῦν σύνοικον ἐδέξατο τὸν πολέμιον.
« Katastēson ep᾿ auton hamartōlon, kai diabolos stētō ek dexiōn autou. » To katastēson, anti tou katastēseis ; kai stētō, anti tou stathēsetai; kai touto de saphōs hēmas ho theios edidaxen euangelistēs. Ho men gar thespesios ēreto Iōannēs, tis eiē ho prodotēs; ho de Kyrios eipen; « Ho ean embapsas to psōmion epidōsō, autos esti; kai bapsas, phēsin, apedōken auto Iouda ; kai meta to psōmion eisēlthen eis auton ho Satanas, » eutrepeis heurōn tas eisodous. Authairetos gar pros Ioudaious apelthōn, tēs prodosias epoiēsato tas synthēkas, kai pollais meta tauta euergesiais epiklystheis agnōmōn memenēken. Hekōn toigaroun synoikon edexato ton polemion.
"Set a sinner over him, and let the devil stand at his right hand." "Set" stands for "you will set," and "let him stand" for "he will stand." The divine evangelist taught us this clearly too. For the inspired John asked who the betrayer was, and the Lord said: "It is he to whom I shall give the morsel when I have dipped it." And having dipped it, it says, he gave it to Judas; "and after the morsel Satan entered into him," finding the entrances ready. For he had gone to the Jews of his own will and made the agreements of the betrayal, and afterward, though flooded with many benefits, remained ungrateful. So he willingly received the enemy as his fellow lodger.
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« Ἐν τῷ κρίνεσθαι αὐτὸν, ἐξέλθοι καταδεδικασμένος [ἀντὶ τοῦ, ἐξελεύσεται]. Καὶ ἡ προσευχή αὐτοῦ γενέσθω εἰς ἁμαρτίαν [ἀντὶ τοῦ, γενήσεται]. » Πάσης γὰρ ἀπολογίας ἔρημος ὁ προδότης. Διὸ κρινόμενος κατακρίνεται, καὶ ἡ προσφερομένη ὑπ᾿ αὐτοῦ προσευχὴ τὴν κατηγορίαν αὔξει. Οὐ γὰρ ἠγνόει τὸν εὐεργέτην, ἀλλὰ καὶ τῶν θείων ἀπήλαυσε λόγων, καὶ θαυμάτων μεγίστων οὐ μόνον αὐτόπτης, ἀλλὰ καὶ αὐτουργὸς ἐγένετο, παρ' αὐτοῦ τὴν ἐξουσίαν λαβών.
« En tǭ krinesthai auton, exelthoi katadedikasmenos [anti tou, exeleusetai]. Kai hē proseuchē autou genesthō eis hamartian [anti tou, genēsetai]. » Pasēs gar apologias erēmos ho prodotēs. Dio krinomenos katakrinetai, kai hē prospheromenē hyp᾿ autou proseuchē tēn katēgorian auxei. Ou gar ēgnoei ton euergetēn, alla kai tōn theiōn apēlause logōn, kai thaumatōn megistōn ou monon autoptēs, alla kai autourgos egeneto, par' autou tēn exousian labōn.
"When he is judged, may he go out condemned" (that is, "he will go out"); "and let his prayer become sin" (that is, "it will become"). For the betrayer is bereft of all defense. Therefore when he is judged he is condemned, and the prayer he offers increases the charge. For he was not ignorant of his benefactor; he enjoyed the divine words and was not only an eyewitness of very great wonders but also a worker of them, having received authority from him.
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« Γενηθήτωσαν αἱ ἡμέραι αὐτοῦ ὀλίγαι, καὶ τὴν ἐπισκοπὴν αὐτοῦ λάβοι ἕτερος. » Καὶ αὕτη ἡ πρόῤῥησις τὸ τέλος ἐδέξατο· αὐτὸς γὰρ παραχρῆμα τὸν διὰ τῆς ἀγχόνης ὑπέμεινε θάνατον, καὶ ὁ Ματθίας ἀντὶ ἐκείνου ταχθεὶς τὸν τῶν ἀποστόλων ἐπλήρωσεν ἀριθμόν.
« Genēthētōsan hai hēmerai autou oligai, kai tēn episkopēn autou laboi heteros. » Kai hautē hē prorrhēsis to telos edexato; autos gar parachrēma ton dia tēs anchonēs hypemeine thanaton, kai ho Matthias anti ekeinou tachtheis ton tōn apostolōn eplērōsen arithmon.
"Let his days be few, and may another take his office." This prediction too was fulfilled. For he at once suffered death by hanging, and Matthias, appointed in his place, filled up the number of the apostles.
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« Γενηθήτωσαν οἱ υἱοὶ αὐτοῦ ὀρφανοὶ, καὶ ἡ γυνὴ αὐτοῦ χήρα. » Ταῦτα οὐ τῷ Ἰούδᾳ μόνον, ἀλλὰ καὶ πᾶσι τοῖς ἀπίστοις συνέβη Ἰουδαίοις. Ὀλίγων γὰρ μετὰ τὸν σταυρὸν διελθόντων ἐτῶν, ἀνάστατον ἅπαν τὸ γένος ἐγένετο · καὶ οἱ μὲν ἀνῃρέθησαν, αἱ δὲ τούτων γυναῖκες μετὰ τῶν παίδων ἐξηνδραποδίσθησαν. Τοῦτο μὲν καὶ ὁ προφητικὸς ηὔξατο λόγος.
« Genēthētōsan hoi huioi autou orphanoi, kai hē gynē autou chēra. » Tauta ou tǭ Ioudą monon, alla kai pasi tois apistois synebē Ioudaiois. Oligōn gar meta ton stauron dielthontōn etōn, anastaton hapan to genos egeneto ; kai hoi men anę̄rethēsan, hai de toutōn gynaikes meta tōn paidōn exēndrapodisthēsan. Touto men kai ho prophētikos ēuxato logos.
"Let his sons become orphans, and his wife a widow." This befell not Judas alone, but also all the unbelieving Jews. For a few years after the cross, the whole nation was uprooted: the men were killed, and their wives were enslaved with their children. This the prophetic word wished.
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« Σαλευόμενοι μεταναστήτωσαν οἱ υἱοὶ αὐτοῦ, καὶ ἐπαιτησάτωσαν, καὶ ἐκβληθήτωσαν ἐκ τῶν οἰκοπέδων αὐτῶν. » Ἢ κατὰ τοὺς ἄλλους, ἐκ τῶν ἐρειπίων αὑτῶν. Καυθεισῶν γὰρ τῶν οἰκιῶν, καὶ οἰκοπέδων, ἢ ἐρειπίων γενομένων, οἱ μὲν ἀνῃρέθησαν τῶν οἰκητόρων, οἱ δὲ ἀπηνέχθησαν δορυάλωτοι.
« Saleuomenoi metanastētōsan hoi huioi autou, kai epaitēsatōsan, kai ekblēthētōsan ek tōn oikopedōn autōn. » Ē kata tous allous, ek tōn ereipiōn hautōn. Kautheisōn gar tōn oikiōn, kai oikopedōn, ē ereipiōn genomenōn, hoi men anę̄rethēsan tōn oikētorōn, hoi de apēnechthēsan doryalōtoi.
"Let his sons wander about and beg, and be driven out of their ruined homes." Or, according to the others, "out of their ruins." For when the houses had been burned and become ruins, some of the inhabitants were killed and others carried off as captives.
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· Ἐξερευνησάτω δανειστής πάντα ὅσα ὑπάρχει αὐτῷ. › Ὁ δὲ Σύμμαχος οὕτως· Συγκρούσαι πράκτωρ πάντα τὰ ὑπάρχοντα αὐτῷ. Πράκτωρες δὲ καὶ οἱ Ῥωμαίων βασιλεῖς, τὸν ἐπικείμενον εἰσπραττόμενοι φόρον. Οὗτοι δὲ τὰ Ἰουδαίων διήρπασαν ἅπαντα, ἀκριβῶς ἐρευνήσαντες, ὡς καὶ τὰ κεκρυμμένα εὑρεῖν τε καὶ σφετερίσασθαι. • Καὶ διαρπασάτωσαν ἀλλότριοι τοὺς πόνους αὐτοῦ. Μὴ ὑπαρξάτω αὐτῷ ἀντιλήπτωρ, μηδὲ γενηθήτω οἰκτίρμων τοῖς ὀρφανοῖς αὐτοῦ. » Τούτων δὲ γινομένων, καὶ τῶν πολεμίων τὰ τούτοις προσήκοντα διανεμομένων, οὐδεὶς αὐτοῖς ἐπίκουρος ἔσται, οὐδὲ φειδοῦς αὐτῶν οἱ παῖδες ἀξιωθήσονται.
; Exereunēsatō daneistēs panta hosa hyparchei autǭ. › Ho de Symmachos houtōs; Synkrousai praktōr panta ta hyparchonta autǭ. Praktōres de kai hoi Rhōmaiōn basileis, ton epikeimenon eisprattomenoi phoron. Houtoi de ta Ioudaiōn diērpasan hapanta, akribōs ereunēsantes, hōs kai ta kekrymmena heurein te kai spheterisasthai. • Kai diarpasatōsan allotrioi tous ponous autou. Mē hyparxatō autǭ antilēptōr, mēde genēthētō oiktirmōn tois orphanois autou. » Toutōn de ginomenōn, kai tōn polemiōn ta toutois prosēkonta dianemomenōn, oudeis autois epikouros estai, oude pheidous autōn hoi paides axiōthēsontai.
"Let the creditor search out all that he has." Symmachus has: "Let the exactor seize all his possessions." The emperors of the Romans too were exactors, levying the tribute imposed. They plundered all the Jews' goods, searching so precisely as to find and appropriate even what was hidden. "And let strangers plunder his labors. Let there be no one to help him, nor anyone to pity his orphans." When these things happen, and the enemies divide their property, no one will help them, nor will their children be thought worthy of mercy.
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« Γενηθήτω τὰ τέκνα αὐτοῦ εἰς ἐξολόθρευσιν, ἐν γενεᾷ μιᾷ ἐξαλειφθείη τὸ ὄνομα αὐτοῦ. » Τεσσαράκοντα γὰρ οὐ διελθόντων ἐνιαυτῶν, πανωλεθρίαν ὑπέμεινεν ὁ Ἰουδαίων λαὸς, καὶ οὐκ ἔτι καθ' ἑαυτοὺς πολιτεύονται, οὐδὲ οἰκείους ἔχουσι βασιλεῖς τε καὶ ἄρχοντας, οὐδὲ πολυθρύλλητον ἐκείνην μητρόπολιν, οὐδὲ τὴν κατὰ νόμον ἐπιτελοῦσι λατρείαν, ἀλλὰ φροῦδα πάντα ἐκεῖνα, καὶ ἡ κιβωτὸς, καὶ αἱ πλάκες, καὶ τὰ τῶν Χερουβίμ ἐκτυπώματα, καὶ τὸ ἱλαστήριον, καὶ ἡ λυχνία, καὶ τὸ θυσιαστήριον, καὶ ἡ ἀρχιερατική στολή, καὶ τὰ ἄλλα πάντα ὅσα θεόσδοτα παρ᾿ αὐτοῖς καὶ περίβλεπτα.
« Genēthētō ta tekna autou eis exolothreusin, en geneą mią exaleiphtheiē to onoma autou. » Tessarakonta gar ou dielthontōn eniautōn, panōlethrian hypemeinen ho Ioudaiōn laos, kai ouk eti kath' heautous politeuontai, oude oikeious echousi basileis te kai archontas, oude polythryllēton ekeinēn mētropolin, oude tēn kata nomon epitelousi latreian, alla phrouda panta ekeina, kai hē kibōtos, kai hai plakes, kai ta tōn Cheroubim ektypōmata, kai to hilastērion, kai hē lychnia, kai to thysiastērion, kai hē archieratikē stolē, kai ta alla panta hosa theosdota par᾿ autois kai periblepta.
"Let his children be destroyed; in one generation may his name be blotted out." For before forty years had passed, the people of the Jews suffered utter destruction; and they no longer govern themselves, nor have their own kings and rulers, nor that much-celebrated capital, nor do they perform the worship according to the law. All those things are gone: the ark, the tablets, the images of the cherubim, the mercy seat, the lampstand, the altar, the high-priestly vestment, and all the other things among them that were God-given and admired.
108.14PG 80 80:1757
« ᾿Αναμνησθείη ἡ ἀνομία τῶν πατέρων αὐτοῦ ἔναντι Κυρίου, καὶ ἡ ἁμαρτία τῆς μητρὸς αὐτοῦ μὴ ἐξαλειφθείη. » Πατέρων ἀρετὴ πολλάκις καὶ πλημμελήσαντας ὤνησε παῖδας, ὡς τοὺς Ἰουδαίους τοῦ ᾿Ἀβραὰμ ἡ πίστις, ὡς τὸν Σολομῶντα τοῦ Δαβὶδ ἡ εὐσέβεια. Πονηρία δὲ πατέρων τοῖς ὁμοίοις παισὶν ἐπαύξει τὴν τιμωρίαν· οὐδεμία γὰρ οὐδαμόθεν εὐρίσκεται φειδοῦς ἀφορμή. Τοῦτο τοίνυν καὶ ὁ προφητικὸς ἔφη λόγος, ὅτι Ἰουδαῖοι τὴν πανωλεθρίαν ὑπομένοντες πρὸς ταῖς οἰκείαις ἀσεβείαις τῇ μνήμῃ τῶν πατρῴων κακῶν φανήσονται βδελυρώτεροι. Πατέρας δὲ αὐτῶν καλεῖ τοὺς ἐν τῇ ἐρήμῳ τῇ δυσσεβείᾳ χρησαμένους, τοὺς ἐπὶ τῶν Κριτῶν, τοὺς ἐπὶ τῶν Βασιλέων, τοὺς μετὰ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον παρανομίᾳ συζήσαντας · μητέρα δὲ τὴν Ἱερουσαλήμ ἔφη · ἐν ᾗ τῆς κατὰ τοῦ Δεσπότου Χριστοῦ μιαιφονίας ἐτολμήθη τὸ μύσος. Τοῦτο γὰρ ὁ Κύριος ἐν τοῖς Εὐαγγελίοις ἔφη · «Ὅπως ἂν ἐπέλθῃ ἐπὶ τὴν γενεὰν ταύτην πᾶν αἷμα ἀθῶον ἐκχυνόμενον ἐπὶ τῆς γῆς, ἀπὸ τοῦ αἵματος ῎Αβελ τοῦ δικαίου, ἕως τοῦ αἵματος Ζαχαρίου, οὗ ἐφόνευσαν μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου. » Πάντων γὰρ κατὰ ταυτὸν τίσουσι δίκας.
« ᾿Anamnēstheiē hē anomia tōn paterōn autou enanti Kyriou, kai hē hamartia tēs mētros autou mē exaleiphtheiē. » Paterōn aretē pollakis kai plēmmelēsantas ōnēse paidas, hōs tous Ioudaious tou ᾿Abraam hē pistis, hōs ton Solomōnta tou Dabid hē eusebeia. Ponēria de paterōn tois homoiois paisin epauxei tēn timōrian; oudemia gar oudamothen eurisketai pheidous aphormē. Touto toinyn kai ho prophētikos ephē logos, hoti Ioudaioi tēn panōlethrian hypomenontes pros tais oikeiais asebeiais tę̄ mnēmę̄ tōn patrǭōn kakōn phanēsontai bdelyrōteroi. Pateras de autōn kalei tous en tę̄ erēmǭ tę̄ dyssebeią chrēsamenous, tous epi tōn Kritōn, tous epi tōn Basileōn, tous meta tēn apo Babylōnos epanodon paranomią syzēsantas ; mētera de tēn Hierousalēm ephē ; en hę̄ tēs kata tou Despotou Christou miaiphonias etolmēthē to mysos. Touto gar ho Kyrios en tois Euangeliois ephē ; «Hopōs an epelthę̄ epi tēn genean tautēn pan haima athōon ekchynomenon epi tēs gēs, apo tou haimatos ᾿Abel tou dikaiou, heōs tou haimatos Zachariou, hou ephoneusan metaxy tou naou kai tou thysiastēriou. » Pantōn gar kata tauton tisousi dikas.
"May the iniquity of his fathers be remembered before the Lord, and let not the sin of his mother be blotted out." The virtue of fathers has often benefited children who offended, as the faith of Abraham benefited the Jews, and the piety of David benefited Solomon. But the wickedness of fathers increases the punishment of children who are like them; for no ground for mercy is found anywhere. This, then, is what the prophetic word said: that the Jews, suffering utter destruction, will appear more abominable by the memory of their fathers' evils in addition to their own impieties. By their "fathers" he means those who practiced impiety in the wilderness, those in the time of the Judges, those in the time of the Kings, and those who lived in lawlessness after the return from Babylon; by "mother" he meant Jerusalem, in which the abomination of the murder of Christ the Master was dared. For the Lord said this in the Gospels: "So that upon this generation may come all the innocent blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, whom they murdered between the temple and the altar." For they will pay the penalty for all at once.
108.15PG 80 80:1759
« Γενηθήτωσαν ἐναντίον Κυρίου διαπαντός, καὶ ἐξολοθρευθείη ἐκ γῆς τὸ μνημόσυνον αὐτῶν. » Πάντα γάρ, φησὶ, τὰ ὑπ᾿ αὐτῶν τολμηθέντα παράνομα ἀεὶ θεώμενος ὁ Θεὸς, οὐδεμιᾶς αὐτοὺς ἀξιώσει φειδοῦς, ἀλλὰ πανωλεθρίᾳ παραδώσει. Καὶ ἐντεῦθεν μέντοι δῆλον, ὡς οὐ περὶ μόνου τοῦ Ἰούδα, ἀλλὰ περὶ πάντων ἠπιστηκότων ταῦτα διῆλθεν. Ἀπὸ γὰρ ἐνικοῦ προσώπου, ἐπὶ τὸ πληθυντικὸν τὸν λόγον μετήνεγκεν. Οὐκέτι γὰρ εἶπεν αὐτοῦ, ἀλλ᾽ αὐτῶν.
« Genēthētōsan enantion Kyriou diapantos, kai exolothreutheiē ek gēs to mnēmosynon autōn. » Panta gar, phēsi, ta hyp᾿ autōn tolmēthenta paranoma aei theōmenos ho Theos, oudemias autous axiōsei pheidous, alla panōlethrią paradōsei. Kai enteuthen mentoi dēlon, hōs ou peri monou tou Iouda, alla peri pantōn ēpistēkotōn tauta diēlthen. Apo gar enikou prosōpou, epi to plēthyntikon ton logon metēnenken. Ouketi gar eipen autou, all᾽ autōn.
"Let them be before the Lord continually, and may their memory be destroyed from the earth." "For God," he says, "always beholding all the lawless deeds they dared, will count them worthy of no mercy but will hand them over to utter destruction." And from this it is clear that he said these things not about Judas alone but about all who disbelieved; for he changed the word from the singular person to the plural. He no longer said "his" but "their."
108.16PG 80 80:1759
« ᾿Ανθ' ὧν οὐκ ἐμνήσθη ποιῆσαι ἔλεος. Καὶ κατεδίωξεν ἄνθρωπον πένητα, καὶ πτωχὸν, καὶ κατανενυγμένον τῇ καρδίᾳ τοῦ θανατῶσαι. » Ταῦτα δὲ, φησὶ, πείσονται, ἀπηνῶς καὶ θηριωδῶς τῇ μιαιφονίᾳ χρησάμενοι, καὶ τὸν πάσῃ χρησάμενον μετριότητι καὶ πραότητι μέχρι θανάτου διώξαντες. Τούτοις καὶ ᾿Απόστολος μαρτυρεῖ λόγοις, καὶ αὐτὸς ὁ Δεσπότης· ὁ μὲν ᾿Απόστολος βοῶν· « Ὃς δι᾽ ἡμᾶς ἐπτώχευσε πλούσιος ὢν, ἵνα ἡμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσωμεν · · καὶ πάλιν· « ὡς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ᾽ ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβών· » ὁ δὲ Κύριος νῦν μὲν φησι· «Μάθετε ἀπ᾿ ἐμοῦ, ὅτι πρᾶός εἰμι, καὶ ταπεινὸς τῇ καρδίᾳ καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν· › νῦν δὲ· « Αἱ ἀλώπεκες φωλεοὺς ἔχουσι, καὶ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις· ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.
« ᾿Anth' hōn ouk emnēsthē poiēsai eleos. Kai katediōxen anthrōpon penēta, kai ptōchon, kai katanenygmenon tę̄ kardią tou thanatōsai. » Tauta de, phēsi, peisontai, apēnōs kai thēriōdōs tę̄ miaiphonią chrēsamenoi, kai ton pasę̄ chrēsamenon metriotēti kai praotēti mechri thanatou diōxantes. Toutois kai ᾿Apostolos martyrei logois, kai autos ho Despotēs; ho men ᾿Apostolos boōn; « Hos di᾽ hēmas eptōcheuse plousios ōn, hina hēmeis tę̄ ekeinou ptōcheią ploutēsōmen ; ; kai palin; « hōs en morphę̄ Theou hyparchōn, ouch harpagmon hēgēsato to einai isa Theǭ, all᾽ heauton ekenōse morphēn doulou labōn; » ho de Kyrios nyn men phēsi; «Mathete ap᾿ emou, hoti praos eimi, kai tapeinos tę̄ kardią kai heurēsete anapausin tais psychais hymōn; › nyn de; « Hai alōpekes phōleous echousi, kai peteina tou ouranou kataskēnōseis; ho de huios tou anthrōpou ouk echei pou tēn kephalēn klinę̄.
"Because he did not remember to show mercy. And he persecuted a man poor and needy and pierced in heart, to put him to death." "They will suffer these things," he says, "because they committed the murder cruelly and brutishly, and persecuted to death the one who showed all moderation and meekness." The Apostle bears witness to these words, and the Master himself. The Apostle cries, "Who though he was rich became poor for our sake, so that by his poverty we might become rich"; and again, "Who, being in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant." And the Lord says at one time, "Learn from me, for I am meek and lowly in heart, and you will find rest for your souls"; and at another, "Foxes have holes, and the birds of the air have nests, but the Son of Man has nowhere to lay his head."
108.18PG 80 80:1759
« Καὶ ἠγάπησε κατάραν, καὶ ἤξει αὐτῷ, καὶ οὐκ ἠθέλησεν εὐλογίαν, καὶ μακρυνθήσεται ἀπ᾿ αὐτοῦ. · Ἐνταῦθα σαφῶς τὸ εὐκτικὸν μεταβέβληκε σχῆμα, καὶ προαγορευτικῶς ἀμφότερα τέθεικεν, ὅτι καὶ τὴν κατάραν ἣν ἠγάπησαν λήψονται, καὶ τῆς εὐλογίας, ἣν λαβεῖν οὐκ ἠθέλησαν, στερηθήσονται. • Καὶ ἐνεδύσατο κατάραν ὡς ἱμάτιον. » ᾿Αντὶ τοῦ, ταύτῃ πανταχόθεν περιεστοίχισται. « Καὶ εἰσῆλθεν ὡσεὶ ὕδωρ εἰς τὰ ἔγκατα αὐτοῦ. » Οὐ γὰρ μόνον ἔξωθεν, ἀλλὰ καὶ ἔνδοθεν περίκεινται τὰ κακὰ, καὶ ὑπὸ τούτων δίκην ὕδατος περικλύζονται. Εἶτα ἐπειδὴ τὸ ὕδωρ ἀρδεύει μὲν τὸ σῶμα καὶ βρέχει, οὐκ ἔχει δὲ μόνιμον τὴν ὑγρότητα, ἐπήγαγεν · « Καὶ ὡσεὶ ἔλαιον ἐν τοῖς ὀστέοις αὐτοῦ. » Τὸ γὰρ ἔλαιον ἐπὶ πλεῖστον ἐπιμένει τῷ σώματι. Ὁ δὲ λέγει τοιοῦτόν ἐστιν · Ἐπενεχθήσεται φορὰ κακῶν, τοῦ μὲν ὕδατος τὴν σφοδρότητα, τοῦ δὲ ἐλαίου μιμουμένη τὸ μόνιμον.
« Kai ēgapēse kataran, kai ēxei autǭ, kai ouk ēthelēsen eulogian, kai makrynthēsetai ap᾿ autou. ; Entautha saphōs to euktikon metabeblēke schēma, kai proagoreutikōs amphotera tetheiken, hoti kai tēn kataran hēn ēgapēsan lēpsontai, kai tēs eulogias, hēn labein ouk ēthelēsan, sterēthēsontai. • Kai enedysato kataran hōs himation. » ᾿Anti tou, tautę̄ pantachothen periestoichistai. « Kai eisēlthen hōsei hydōr eis ta enkata autou. » Ou gar monon exōthen, alla kai endothen perikeintai ta kaka, kai hypo toutōn dikēn hydatos periklyzontai. Eita epeidē to hydōr ardeuei men to sōma kai brechei, ouk echei de monimon tēn hygrotēta, epēgagen ; « Kai hōsei elaion en tois osteois autou. » To gar elaion epi pleiston epimenei tǭ sōmati. Ho de legei toiouton estin ; Epenechthēsetai phora kakōn, tou men hydatos tēn sphodrotēta, tou de elaiou mimoumenē to monimon.
"And he loved cursing, and it will come to him; and he did not want blessing, and it will be far from him." Here he clearly changed the form of a wish and put both as predictions: they will receive the curse they loved, and they will be deprived of the blessing they did not want to receive. "And he put on cursing like a garment"; that is, "he is surrounded by it on every side." "And it entered like water into his inward parts." For the evils surround them not only outside but inside as well, and they are flooded by them like water. Then, since water soaks and wets the body but does not keep its moisture long, he added: "And like oil in his bones." For oil stays on the body a very long time. What he says is this: "A flood of evils will be brought upon them, imitating the force of water and the lasting quality of oil."
108.19PG 80 80:1761
« Γενηθήτω αὐτῷ ὡς ἱμάτιον, ὁ περιβάλλεται καὶ ὡσεὶ ζώνη, ἣν διαπαντὸς περιζώννυται. » Πανταχόθεν, φησὶ, τοῖς προειρημένοις κακοῖς, καὶ ὡς ἐσθῆτι καλυπτέσθω, καὶ ὡς ζωστῆρι σφιγγέσθω.
« Genēthētō autǭ hōs himation, ho periballetai kai hōsei zōnē, hēn diapantos perizōnnytai. » Pantachothen, phēsi, tois proeirēmenois kakois, kai hōs esthēti kalyptesthō, kai hōs zōstēri sphingesthō.
"Let it be to him like a garment that he puts on, and like a belt with which he is always girded." "Let him be covered on every side with the evils mentioned, as with clothing, and bound as with a belt."
108.20PG 80 80:1761
« Τοῦτο τὸ ἔργον τῶν ἐνδιαβαλλόντων με παρὰ Κυρίου. › Οἱ δὲ ἄλλοι, τῶν ἀντικειμένων, ἡρμήνευσαν. « Καὶ τῶν λαλούντων πονηρὰ κατὰ τῆς ψυχῆς μου. » Τούτους τρυγήσουσι τοὺς καρποὺς, καὶ οἱ τὸ πρὸς ἐμὲ μῖσος ἀναδειξάμενοι , καὶ ὁ τούτοις ὑπουργήσας προδότης. Ἐπειδὴ γὰρ ἀντίθεον αὐτὸν καὶ παράνομον ἐκάλουν, εἰκότως εἶπε· « Τῶν ἐνδιαβαλλόντων με παρὰ Κυρίου.»
« Touto to ergon tōn endiaballontōn me para Kyriou. › Hoi de alloi, tōn antikeimenōn, hērmēneusan. « Kai tōn lalountōn ponēra kata tēs psychēs mou. » Toutous trygēsousi tous karpous, kai hoi to pros eme misos anadeixamenoi , kai ho toutois hypourgēsas prodotēs. Epeidē gar antitheon auton kai paranomon ekaloun, eikotōs eipe; « Tōn endiaballontōn me para Kyriou.»
"This is the work of those who slander me before the Lord." The others rendered "of those who oppose me." "And of those who speak evil against my soul." "These are the fruits that those who displayed their hatred toward me will reap, and the betrayer who served them." Since they called him an enemy of God and a lawbreaker, he fittingly said, "of those who slander me before the Lord."
108.21PG 80 80:1761
« Καὶ σὺ, Κύριε, Κύριε, ποίησον μετὰ ἐμοῦ ἕνεκεν τοῦ ὀνόματός σου, ὅτι χρηστὸν τὸ ἔλεός σου.» Καὶ ταῦτα ἀνθρωπίνως εἴρηκεν ὁ Δεσπότης Χριστός · πάντα γὰρ τὰ ἀνθρώπεια πλὴν ἁμαρτίας πεπλήρωκεν. Ἐτέχθη γὰρ καὶ κατὰ τὸν νόμον φύσεως, καὶ ὑπὲρ τὸν νόμον τῆς φύσεως. Τὸ μὲν γὰρ ἐκ γυναικὸς, τῆς ἀνθρωπίνης φύσεως· ὑπὲρ ταύτην δὲ, τὸ ἐκ Παρθένου. Ἐδέξατο σπάργανα καὶ περιτομὴν, καὶ τὴν ἐκ γάλακτος τροφὴν, καὶ θυσίας προσήνεγκεν, ἐνήστευσε, καὶ ἐπείνασεν, ἐδίψησε, καὶ ἐκοπίασεν. Οὕτω καὶ προσευχόμενος ἐν τοῖς ἱεροῖς Εὐαγγελίοις διηνεκῶς ἀναγέγραπται. Καὶ ἐνταῦθα τοίνυν ἀνθρωπίνως τὴν θείαν ἐπικαλεῖται βοήθειαν.
« Kai sy, Kyrie, Kyrie, poiēson meta emou heneken tou onomatos sou, hoti chrēston to eleos sou.» Kai tauta anthrōpinōs eirēken ho Despotēs Christos ; panta gar ta anthrōpeia plēn hamartias peplērōken. Etechthē gar kai kata ton nomon physeōs, kai hyper ton nomon tēs physeōs. To men gar ek gynaikos, tēs anthrōpinēs physeōs; hyper tautēn de, to ek Parthenou. Edexato spargana kai peritomēn, kai tēn ek galaktos trophēn, kai thysias prosēnenken, enēsteuse, kai epeinasen, edipsēse, kai ekopiasen. Houtō kai proseuchomenos en tois hierois Euangeliois diēnekōs anagegraptai. Kai entautha toinyn anthrōpinōs tēn theian epikaleitai boētheian.
"But you, O Lord, O Lord, deal with me for your name's sake, for your mercy is good." Christ the Master said this too in a human way; for he fulfilled all human things except sin. He was born both according to the law of nature and above the law of nature: to be born of a woman belongs to human nature, but to be born of a virgin is above it. He received swaddling clothes and circumcision and nourishment from milk; he offered sacrifices, fasted, was hungry, was thirsty, and grew weary. So too he is continually recorded in the holy Gospels as praying. Here too, then, he calls on the divine help in a human way.
108.22PG 80 80:1761
« ῾Ῥῦσαί με, ὅτι πτωχὸς καὶ πένης εἰμὶ ἐγὼ, καὶ ἡ καρδία μου τετάρακται ἐντός μου. » Τοῦτο καὶ ὑπ᾿ αὐτοῦ ἐν τοῖς ἱεροῖς Εὐαγγελίοις εἰρημένον εὑρίσκομεν. Μέλλων γὰρ προσιέναι τῷ πάθει, εἶπε· « Νῦν ἡ ψυχή μου τετάρακται, καὶ τί εἶπω; Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης · ἀλλὰ διὰ τοῦτο ἐλήλυθα εἰς τὴν ὥραν ταύτην. »
« ῾Rhysai me, hoti ptōchos kai penēs eimi egō, kai hē kardia mou tetaraktai entos mou. » Touto kai hyp᾿ autou en tois hierois Euangeliois eirēmenon heuriskomen. Mellōn gar prosienai tǭ pathei, eipe; « Nyn hē psychē mou tetaraktai, kai ti eipō? Pater, sōson me ek tēs hōras tautēs ; alla dia touto elēlytha eis tēn hōran tautēn. »
"Deliver me, for I am poor and needy, and my heart is troubled within me." We find this too said by him in the holy Gospels. For as he was about to go to his passion, he said, "Now my soul is troubled, and what shall I say? Father, save me from this hour; but for this purpose I have come to this hour."
108.23PG 80 80:1763
« Ὡσεὶ σκιὰ ἐν τῷ ἐκκλῖναι αὐτὴν ἀντανῃρέθην, ἐξετινάχθην ὡσεὶ ἀκρίδες. » Διὰ τούτων τὸν θάνατον παρεδήλωσε. Σκιᾷ γὰρ, φησὶ, κλιθείση καὶ ἀναιρεθείσῃ παραπλησίως ἐδεξάμην τοῦ βίου τὸ τέλος· ἀλλὰ καὶ δίκην ἀκρίδων ὑπ᾿ ἀνέμων ῥιπιζομένων, καὶ τῇδε κἀκεῖσε περιφερομένων, διετέλεσα · οὐ πόλιν ἔχων, οὐ κώμην, οὐκ οἰκίαν · ἀλλὰ ποτὲ μὲν εἰς ταύτην, ποτὲ δὲ εἰς ἐκείνην, ἄλλοτε δὲ εἰς ὄρη μεταβαίνων, καὶ εἰς τὴν ἔρημον τρέχων .
« Hōsei skia en tǭ ekklinai autēn antanę̄rethēn, exetinachthēn hōsei akrides. » Dia toutōn ton thanaton paredēlōse. Skią gar, phēsi, klitheisē kai anairetheisę̄ paraplēsiōs edexamēn tou biou to telos; alla kai dikēn akridōn hyp᾿ anemōn rhipizomenōn, kai tę̄de kakeise peripheromenōn, dietelesa ; ou polin echōn, ou kōmēn, ouk oikian ; alla pote men eis tautēn, pote de eis ekeinēn, allote de eis orē metabainōn, kai eis tēn erēmon trechōn .
"Like a shadow when it declines I was taken away; I was shaken off like locusts." By this he indicated his death. "Like a shadow that declines and is taken away, I received the end of life; and like locusts tossed by the winds and carried this way and that, I continued, having no city, no village, no house, but moving now to this one, now to that one, at other times to the mountains, and running to the desert."
108.24PG 80 80:1763
« Τὰ γόνατά μου ἠσθένησαν ἀπὸ νηστείας, καὶ ἡ σάρξ μου ἠλλοιώθη δι᾽ ἔλαιον. » Οὐ γὰρ ἀνειμένον καὶ ἀβροδίαιτον ἐβιότευσα βίον, ἀλλ᾽ ἀπέριττον, καὶ κατεσκληκότα, καὶ αὐχμηρόν. Καὶ μάρτυρες οἱ τῆς ἱερᾶς αὐτοῦ μαθητείας ἀξιωθέντες, καὶ οἱ κρίθινοι ἄρτοι, οὓς ἐπεφέροντο, καὶ οἱ τιλλόμενοι στάχυες, καὶ ταῖς χερσὶ τριβόμενοι διὰ πείνην. Τὸ δὲ, « Ἡ σάρξ μου ἠλλοιώθη δι' ἔλαιον, » Ὁ Σύμμαχος οὕτως ἡρμήνευσεν· Καὶ ἡ σάρξ μου ἠλλοιώθη ἀπὸ ἀναλειψίας.
« Ta gonata mou ēsthenēsan apo nēsteias, kai hē sarx mou ēlloiōthē di᾽ elaion. » Ou gar aneimenon kai abrodiaiton ebioteusa bion, all᾽ aperitton, kai katesklēkota, kai auchmēron. Kai martyres hoi tēs hieras autou mathēteias axiōthentes, kai hoi krithinoi artoi, hous epepheronto, kai hoi tillomenoi stachyes, kai tais chersi tribomenoi dia peinēn. To de, « Hē sarx mou ēlloiōthē di' elaion, » Ho Symmachos houtōs hērmēneusen; Kai hē sarx mou ēlloiōthē apo analeipsias.
"My knees grew weak from fasting, and my flesh was changed for lack of oil." "For I did not live a relaxed and luxurious life, but a plain, austere, and rough one." Witnesses are those counted worthy of his sacred discipleship, the barley loaves they carried, and the ears of grain plucked and rubbed in their hands from hunger. "My flesh was changed for lack of oil" Symmachus rendered thus: "And my flesh was changed from lack of anointing."
108.25PG 80 80:1763
« Κἀγὼ ἐγενήθην ὄνειδος αὐτοῖς, εἴδοσάν με, ἐσάλευσαν κεφαλὰς αὑτῶν.» Καὶ τοῦτο τέλους τετύχηκεν. Ὁρῶντες αὐτὸν ἐπὶ τοῦ σταυροῦ, κινοῦντες τὰς κεφαλὰς, ἔλεγον, « Οὐὰ, ὁ καταλύων τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐχείρων αὐτὸν, κατάβηθι ἀπὸ τοῦ σταυροῦ.» ῎Ἄλλοι δὲ ἔλεγον· « "Ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι. ›
« Kagō egenēthēn oneidos autois, eidosan me, esaleusan kephalas hautōn.» Kai touto telous tetychēken. Horōntes auton epi tou staurou, kinountes tas kephalas, elegon, « Oua, ho katalyōn ton naon touton, kai en trisin hēmerais echeirōn auton, katabēthi apo tou staurou.» ᾿Alloi de elegon; « "Allous esōsen, heauton ou dynatai sōsai. ›
"And I became a reproach to them; they saw me, they shook their heads." This too was fulfilled. Seeing him on the cross, wagging their heads, they said, "Aha, you who would destroy this temple and build it in three days, come down from the cross." Others said, "He saved others; he cannot save himself."
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« Βοήθησόν μοι, Κύριε ὁ Θεός μου, καὶ σῶσόν με κατὰ τὸ ἔλεός σου. Καὶ γνώτωσαν ὅτι ἡ χείρ σου αὕτη, καὶ σὺ, Κύριε, ἐποίησας αὐτήν. » Μαθέτωσαν, φησὶν, ὡς οὐκ ἄκοντά με παρέδοσαν τῷ σταυρῷ, ἀλλὰ τῆς σῆς τοῦτο ἔργον οἰκονομίας. Διὰ γὰρ τοῦ ἐμοῦ πάθους ἐβουλήθης τοῖς ἀνθρώποις τὴν ἀπάθειαν δωρήσασθαι· χεῖρα δὲ καλεῖ τοῦ Θεοῦ τὴν ἐνέργειαν.
« Boēthēson moi, Kyrie ho Theos mou, kai sōson me kata to eleos sou. Kai gnōtōsan hoti hē cheir sou hautē, kai sy, Kyrie, epoiēsas autēn. » Mathetōsan, phēsin, hōs ouk akonta me paredosan tǭ staurǭ, alla tēs sēs touto ergon oikonomias. Dia gar tou emou pathous eboulēthēs tois anthrōpois tēn apatheian dōrēsasthai; cheira de kalei tou Theou tēn energeian.
"Help me, O Lord my God, and save me according to your mercy. And let them know that this is your hand, and you, O Lord, have done it." "Let them learn," he says, "that they did not hand me over to the cross against my will, but that this is the work of your dispensation. For through my passion you willed to grant human beings freedom from passion." He calls God's action his "hand."
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« Καταράσονται αὐτοὶ, καὶ σὺ εὐλογήσεις. Μέχρι καὶ τήμερον διέμειναν Ἰουδαῖοι ταῖς κατὰ τοῦ Σωτῆρος χρώμενοι βλασφημίαις, ἀλλὰ ἐκείνων βλασφημούντων περιφανέστερον ὁσημέραι τὸ κήρυγμα γίνεται. « Οἱ ἐπανιστάμενοί μοι αἰσχυνθήτωσαν, ὁ δὲ δοῦλός σου εὐφρανθήσεται. » Οὐδὲ τοῦτο ἡμᾶς τὸ ῥῆμα λαβεῖν εἰς ἑτέραν ὑπόθεσιν τὸν ψαλμὸν ἀναγκάζει. Ἀκούομεν γὰρ καὶ τοῦ θεσπεσίου Παύλου λέγοντος, ὅτι « Ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβών. » Καὶ αὐτὸς δὲ διὰ Ἡσαΐου βοῶν οὕτως λέγει· Ὁ πλάσας με ἐκ κοιλίας δοῦλον ἑαυτῷ· καὶ μετ᾿ ὀλίγα· » Τέθεικά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.» Καὶ ἐν τοῖς ἱεροῖς Εὐαγγελίοις οὕτως ἔφη· « Ὥσπερ Υἱὸς τοῦ ἀνθρωπου οὐκ ἦλθε διακονηθῆναι, ἀλλὰ διακονῆσαι, καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. » Ὁ δοῦλος τοίνυν τῆς ληφθείσης φύσεως ὄνομα· οὐκ ἐπειδὴ δουλεύει ἐκείνῃ (πῶς γὰρ ἤγε τῷ Θεῷ συνημμένη Λόγῳ, καὶ τῶν ἁπάντων δεξαμένη τὴν δεσποτείαν;), ἀλλ᾿ ἵνα δειχθῇ τῆς φύσεως αὐτῆς τὸ ἴδιον. Οὐκ ἀξιώματος τοίνυν ἐνταῦθα τὸ, δοῦλος, ἀλλὰ φύσεως δηλωτικόν.
« Katarasontai autoi, kai sy eulogēseis. Mechri kai tēmeron diemeinan Ioudaioi tais kata tou Sōtēros chrōmenoi blasphēmiais, alla ekeinōn blasphēmountōn periphanesteron hosēmerai to kērygma ginetai. « Hoi epanistamenoi moi aischynthētōsan, ho de doulos sou euphranthēsetai. » Oude touto hēmas to rhēma labein eis heteran hypothesin ton psalmon anankazei. Akouomen gar kai tou thespesiou Paulou legontos, hoti « Heauton ekenōse morphēn doulou labōn. » Kai autos de dia Hēsaïou boōn houtōs legei; Ho plasas me ek koilias doulon heautǭ; kai met᾿ oliga; » Tetheika se eis diathēkēn genous, eis phōs ethnōn, tou einai se eis sōtērian heōs eschatou tēs gēs.» Kai en tois hierois Euangeliois houtōs ephē; « Hōsper Huios tou anthrōpou ouk ēlthe diakonēthēnai, alla diakonēsai, kai dounai tēn psychēn autou lytron anti pollōn. » Ho doulos toinyn tēs lēphtheisēs physeōs onoma; ouk epeidē douleuei ekeinę̄ (pōs gar ēge tǭ Theǭ synēmmenē Logǭ, kai tōn hapantōn dexamenē tēn despoteian?), all᾿ hina deichthę̄ tēs physeōs autēs to idion. Ouk axiōmatos toinyn entautha to, doulos, alla physeōs dēlōtikon.
"They will curse, and you will bless." To this day the Jews have continued to use blasphemies against the Savior; but while they blaspheme, the proclamation becomes more famous day by day. "Let those who rise up against me be put to shame, but your servant will rejoice." Not even this word compels us to take the psalm in another sense. For we hear the inspired Paul saying, "He emptied himself, taking the form of a servant." And he himself, crying out through Isaiah, says: "He who formed me from the womb to be his servant"; and a little later: "I have made you a covenant of the race, a light of the nations, that you may be for salvation to the end of the earth." And in the holy Gospels he said: "Just as the Son of Man came not to be served but to serve, and to give his life as a ransom for many." "Servant," then, is the name of the nature that was assumed; not because it is a slave (for how could it be, united to God the Word and having received lordship over all things?), but to show what is proper to that nature. "Servant" here, then, indicates not rank but nature.
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« Ἐνδυσάσθωσαν οἱ ἐνδιαβάλλοντές με ἐντροπὴν, καὶ περιβαλέσθωσαν ὡς διπλοΐδα αἰσχύνην αὐτῶν. » Πάλιν τοὺς ἐνδιαβάλλοντας οἱ λοιποί ἀντικειμένους ἡρμήνευσαν. Μαρτυρεῖ δὲ τῇ προφητείᾳ τὰ πράγματα. Ἐν αἰσχύνῃ γὰρ ἐκεῖνοι διηνεκεῖ, καὶ ταύτην ἀμπέχονται καθάπερ τι περιβόλαιον.
« Endysasthōsan hoi endiaballontes me entropēn, kai peribalesthōsan hōs diploïda aischynēn autōn. » Palin tous endiaballontas hoi loipoi antikeimenous hērmēneusan. Martyrei de tę̄ prophēteią ta pragmata. En aischynę̄ gar ekeinoi diēnekei, kai tautēn ampechontai kathaper ti peribolaion.
"Let those who slander me put on shame, and let them wrap themselves in their disgrace as in a double cloak." Again the others rendered "those who slander" as "those who oppose." The facts bear witness to the prophecy; for they are in continual shame and wear it like a cloak.
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« Ἐξομολογήσομαι τῷ Κυρίῳ σφόδρα ἐν τῷ στόματί μου, καὶ ἐν μέσῳ πολλῶν αἰνέσω αὐτόν. » Κεφαλὴ τῆς Ἐκκλησίας ὁ Δεσπότης καλεῖται Χριστὸς, καὶ σῶμα αὐτοῦ χρηματίζει τῆς Ἐκκλησίας ὁ σύλλογος · οἰκεῖον δὲ ὕμνον τὸν ταύτης ὕμνον καλεῖ.
« Exomologēsomai tǭ Kyriǭ sphodra en tǭ stomati mou, kai en mesǭ pollōn ainesō auton. » Kephalē tēs Ekklēsias ho Despotēs kaleitai Christos, kai sōma autou chrēmatizei tēs Ekklēsias ho syllogos ; oikeion de hymnon ton tautēs hymnon kalei.
"I will confess the Lord greatly with my mouth, and in the midst of many I will praise him." Christ the Master is called the head of the Church, and the assembly of the Church bears the name of his body; and he calls its hymn his own hymn.
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« "Ὅτι παρέστη ἐκ δεξιῶν πένητος, τοῦ σῶσαι ἐκ τῶν καταδιωκόντων τὴν ψυχήν μου. » Τοῦτο καὶ ἐν τῷ ιε' εἴρηκε ψαλμῷ· « Προωρώμην τὸν Κύριον ἐνώπιόν μου διὰ παντὸς, ὅτι ἐκ δεξιῶν μού ἐστὶν, ἵνα μὴ σαλευθῶ. » ᾿Αχώριστον γὰρ ἡ θεία φύσις ποιησαμένη τὴν ἕνωσιν, παρῆν μὲν τῇ ἀνθρωπείᾳ φύσει, συνεχώρει δὲ πάσχειν, τῶν ἀνθρώπων πραγματευομένη τὴν σωτηρίαν. Ῥάδιον μὲν γὰρ ἦν αὐτῷ, ἀθάνατον αὐτὴν ἣν ἀνέλαβεν ἀπεργάσασθαι φύσιν. Ἐπειδὴ δὲ σωτηρία ἦν τοῦ κόσμου τὸ πάθος, συνεχώρησε γενέσθαι τὸ πάθος, μετὰ τὸ πάθος τῆς ἀθανασίας καὶ τῆς ἀφθαρσίας μετέδωκε. Καὶ βλάβην μὲν αὐτὸς ἐκ τῶν ταύτης παθῶν οὐδεμίαν ἐδέξατο, τῆς δὲ οἰκείας αὐτὴν ἐπλήρωσε δόξης, καὶ σὺν αὐτῇ βασιλεύει, καὶ τῶν ἁπάντων κρατεῖ. Ἡνίκα δὲ φθαρτὴν εἶχεν αὐτὴν τὴν φύσιν, ἀνθρωπίνως ἅπαντα, πλὴν ἁμαρτίας, συνεχώρει καὶ πάσχειν καὶ φθέγγεσθαι.
« "Hoti parestē ek dexiōn penētos, tou sōsai ek tōn katadiōkontōn tēn psychēn mou. » Touto kai en tǭ ie' eirēke psalmǭ; « Proōrōmēn ton Kyrion enōpion mou dia pantos, hoti ek dexiōn mou estin, hina mē saleuthō. » ᾿Achōriston gar hē theia physis poiēsamenē tēn henōsin, parēn men tę̄ anthrōpeią physei, synechōrei de paschein, tōn anthrōpōn pragmateuomenē tēn sōtērian. Rhadion men gar ēn autǭ, athanaton autēn hēn anelaben apergasasthai physin. Epeidē de sōtēria ēn tou kosmou to pathos, synechōrēse genesthai to pathos, meta to pathos tēs athanasias kai tēs aphtharsias metedōke. Kai blabēn men autos ek tōn tautēs pathōn oudemian edexato, tēs de oikeias autēn eplērōse doxēs, kai syn autę̄ basileuei, kai tōn hapantōn kratei. Hēnika de phthartēn eichen autēn tēn physin, anthrōpinōs hapanta, plēn hamartias, synechōrei kai paschein kai phthengesthai.
"For he stood at the right hand of the poor, to save my soul from those who persecute it." He said this in the fifteenth psalm too: "I saw the Lord always before me, for he is at my right hand, that I may not be shaken." For the divine nature, having made the union inseparable, was present to the human nature, but allowed it to suffer, bringing about the salvation of human beings. It would have been easy for him to make the nature he assumed immortal; but since the passion was the salvation of the world, he allowed the passion to take place, and after the passion he gave it a share in immortality and incorruption. He himself received no harm from its sufferings, but he filled it with his own glory, reigns with it, and rules over all things. While he had that nature corruptible, he allowed it to suffer and to speak in a human way in all things except sin.
Chapter 109
109.1PG 80 80:1765
« Ψαλμὸς τῷ Δαβίδ. » Τὸ περὶ τοῦ σωτηρίου πάθους ἐν τῷ προτεταγμένῳ προθεσπίσας ψαλμῷ, προαγορεύει τὴν μετὰ τὸ πάθος ἀνάληψιν τοῦ Σωτῆρος. Μέμνηται δὲ τοῦ προοιμίου τοῦ ψαλμοῦ καὶ ὁ θειότατος Πέτρος ἐν ταῖς Πράξεσι. Λέγει δὲ οὕτως· « Οὐ γὰρ Δαβὶδ ἀνέβη εἰς τοὺς οὐρανοὺς, λέγει δὲ αὐτός · Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. » Καὶ αὐτὸς δὲ ὁ Κύριος, ὁρῶν τοὺς Φαρισαίους ἄλλας περὶ Χριστοῦ δόξας ἔχοντας, πεῦσιν αὐτοῖς τοιάνδε προσήνεγκε· « Τι ὑμῖν δοκεῖ περὶ Χριστοῦ; τίνος ἐστὶν υἱός;» Εἰρηκότων δὲ ἐκείνων, Τοῦ Δαβίδ, ἀπεκρίνατο, • Πῶς οὖν Δαβὶδ ἐν πνεύματι Κύριον αὐτὸν καλεῖ, λέγων· Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθου ἐκ δεξιῶν μου ; » Εἶτα ἐπισυλλογίζεται· · Εἰ οὖν Δαβὶδ καλεῖ αὐτὸν ἐν πνεύματι Κύριον, πῶς υἱὸς αὐτοῦ ἐστιν; » Τοῦτο δὲ ἔφη, οὐκ ἐκβάλλων τὸ εἶναι υἱὸν τοῦ Δαβὶδ τὸν Χριστὸν, ἀλλὰ τῷ ὁμολογουμένῳ τὸ ἀγνοούμενον προστιθείς. Τὸ μὲν γὰρ υἱὸν εἶναι τοῦ Δαβὶδ τὸν Χριστὸν ὡμολόγουν οἱ Φαρισαῖοι · ὅτι δὲ καὶ Κύριος ἦν τοῦ Δαβίδ, ἠγνόουν παντάπασι. Τὸ λεῖπον τοίνυν προστίθησιν, οὐ τὸ ὁμολογούμενον ἀναιρεῖ, διδάσκων ὡς ὁ αὐτὸς καὶ υἱὸς αὐτοῦ κατὰ σάρκα, καὶ Κύριος αὐτοῦ ὡς Θεὸς καὶ δημιουργός. Σαφῶς τοίνυν ὁ μακάριος Δαβὶδ τὴν τοῦ Δεσπότου Χριστοῦ κηρύττει θεότητα, καί φησιν· « Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθου ἐκ δεξιῶν μου. Εἰ Δαβὶδ ὁ βασιλεὺς, καὶ εὐσεβὴς βασιλεὺς καὶ προφητικῆς χάριτος ἠξιωμένος, Κύριον ἑαυτοῦ καλεῖ τὸν Δεσπότην Χριστόν · οὐκ ἄρα μόνον ἄνθρωπος κατὰ τὴν Ἰουδαίων ἄνοιαν, ἀλλὰ καὶ Θεὸς, ὡς τοῦ Δαβὶδ δημιουργός τε καὶ Κύριος. Καὶ τὸ κοινὸν δὲ τῶν ὀνομάτων τὴν ταυτότητα τῆς οὐσίας δηλοῖ. Κύριος γὰρ Κυρίῳ λέγει, καὶ οὐ Κύριος κτίσματι, οὐδὲ Κύριος ποιήματι · « Κάθου ἐκ δεξιῶν μου.» Μέγα μὲν οὖν καὶ τοῦτο· καὶ οὐ μόνον ὑπὲρ τὴν ἀνθρωπείαν φύσιν, ἀλλὰ καὶ ὑπὲρ ἅπασαν τὴν κτίσιν. Πλὴν ἀνθρωπίνως καὶ αὐτὸ εἴρηται. Ως γὰρ Θεὸς, ὁ Υἱὸς αἰώνιον ἔχει τὸν θρόνον· « Ὁ θρόνος σου γὰρ, φησὶν, ὁ Θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος. » Οὐ γὰρ μετὰ τὸν σταυρὸν, καὶ τὸ πάθος, ταύτης ὡς Θεὸς τιμῆς ἠξιώθη· ἀλλ᾽ ἔλαβεν ὡς ἄνθρωπος, ὅπερ εἶχεν ὡς Θεός. Οὐ γὰρ ταπεινὸς ὢν ὑψώθη, ἀλλ᾽ ὕψιστος ὢν, καὶ ἐν μορφῇ Θεοῦ ὑπάρχων, ἐταπείνωσεν ἑαυτὸν μορφὴν δούλου λαβών. Διὸ καὶ ὁ εὐαγγελιστὴς βοᾷ· « Ὁ μονογενὴς Υἱὸς, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς, ἐκεῖνος ἐξηγήσατο. » Καὶ αὐτὸς δὲ ὁ Κύριός φησιν· « Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. » Καὶ ἀλλαχοῦ· « Δόξασόν με, σὺ Πάτερ, τῇ δόξῃ ᾗ εἶχον παρὰ σοὶ πρὸ τοῦ τὸν κόσμον γενέσθαι. » Ὡς ἄνθρωπος τοίνυν ἀκούει· Κάθου ἐκ δεξιῶν μου· · ὡς γὰρ Θεὸς, αἰώνιον ἔχει τὸ κράτος. • Ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. · Ἐχθροὶ διαφερόντως μὲν ὁ διάβολος, καὶ οἱ τούτου διάκονοι δαίμονες, πρὸς δὲ τούτοις καὶ οἱ τοῖς θείοις αὐτοῦ κηρύγμασιν ἀντιπίπτοντες, Ἰουδαῖοι καὶ Ἕλληνες. Τὸ δὲ ἕως, οὐ χρόνου σημαντικὸν, ἀλλ᾿ ἰδίωμα τῆς θείας Γραφῆς. Οὕτω γὰρ καὶ διὰ τοῦ προφήτου φησὶν ὁ Θεὸς, « Ἐγώ εἰμι, καὶ ἕως ἂν καταγηράσητε ἐγώ εἰμι. » Δῆλον δὲ ὅτι οὐ συμπεριορίζεται τὸ εἶναι τοῦ Θεοῦ τῷ γήρει τῶν ἀνθρώπων. Εἰ γὰρ περὶ οὐρανοῦ καὶ γῆς φησιν ὁ προφήτης, • Αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις · · καὶ πάλιν· • Σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσι ·· πολλῷ μᾶλλον, ἀνθρώπων καὶ γηρώντων καὶ τελευτώντων, διαμένει τῶν ὅλων ὁ Δεσπότης. Τοῦτο ἔοικε τῷ ἀποστολικῷ ἐκείνῳ ῥητῷ· « Δεῖ γὰρ αὐτὸν βασιλεύειν, ἄχρις οὗ ἂν θῇ πάντας τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ. » Οὐδὲ γὰρ ἐνταῦθα τὸ ἄχρις οὗ χρόνου δηλωτικόν· ποῖον γὰρ ἂν ἔχοι λόγον, ἔτι μέν τινων ἀντιλεγόντων βασιλεύειν αὐτὸν, μετὰ δὲ τὴν ἁπάντων ὑποταγὴν ἀφαιρεῖσθαι τὴν βασιλείαν; Καὶ μὲν Δανιὴλ ὁ προφήτης, μετὰ τὴν τῶν θηρίων ἀναίρεσιν, αὐτὸν ἔφη βασιλεύειν εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ μὴ ἔσεσθαι τέλος. Πῶς δὲ καὶ οἱ ἅγιοι συμβασιλεύουσιν, ἢ τίνι συμβασιλεύουσι, τοῦ τὴν βασιλείαν ὑποσχομένου ἀποτιθεμένου τὴν βασιλείαν; Οὐκ οὖν τὸ ἕως οὗ χρόνου δηλωτικὸν, ἀλλὰ κατὰ ἰδίωμα τῆς θείας κεῖται Γραφῆς.
« Psalmos tǭ Dabid. » To peri tou sōtēriou pathous en tǭ protetagmenǭ prothespisas psalmǭ, proagoreuei tēn meta to pathos analēpsin tou Sōtēros. Memnētai de tou prooimiou tou psalmou kai ho theiotatos Petros en tais Praxesi. Legei de houtōs; « Ou gar Dabid anebē eis tous ouranous, legei de autos ; Eipen ho Kyrios tǭ Kyriǭ mou, Kathou ek dexiōn mou, heōs an thō tous echthrous sou hypopodion tōn podōn sou. » Kai autos de ho Kyrios, horōn tous Pharisaious allas peri Christou doxas echontas, peusin autois toiande prosēnenke; « Ti hymin dokei peri Christou? tinos estin huios?» Eirēkotōn de ekeinōn, Tou Dabid, apekrinato, • Pōs oun Dabid en pneumati Kyrion auton kalei, legōn; Eipen ho Kyrios tǭ Kyriǭ mou, Kathou ek dexiōn mou ? » Eita episyllogizetai; ; Ei oun Dabid kalei auton en pneumati Kyrion, pōs huios autou estin? » Touto de ephē, ouk ekballōn to einai huion tou Dabid ton Christon, alla tǭ homologoumenǭ to agnooumenon prostitheis. To men gar huion einai tou Dabid ton Christon hōmologoun hoi Pharisaioi ; hoti de kai Kyrios ēn tou Dabid, ēgnooun pantapasi. To leipon toinyn prostithēsin, ou to homologoumenon anairei, didaskōn hōs ho autos kai huios autou kata sarka, kai Kyrios autou hōs Theos kai dēmiourgos. Saphōs toinyn ho makarios Dabid tēn tou Despotou Christou kēryttei theotēta, kai phēsin; « Eipen ho Kyrios tǭ Kyriǭ mou, Kathou ek dexiōn mou. Ei Dabid ho basileus, kai eusebēs basileus kai prophētikēs charitos ēxiōmenos, Kyrion heautou kalei ton Despotēn Christon ; ouk ara monon anthrōpos kata tēn Ioudaiōn anoian, alla kai Theos, hōs tou Dabid dēmiourgos te kai Kyrios. Kai to koinon de tōn onomatōn tēn tautotēta tēs ousias dēloi. Kyrios gar Kyriǭ legei, kai ou Kyrios ktismati, oude Kyrios poiēmati ; « Kathou ek dexiōn mou.» Mega men oun kai touto; kai ou monon hyper tēn anthrōpeian physin, alla kai hyper hapasan tēn ktisin. Plēn anthrōpinōs kai auto eirētai. Ōs gar Theos, ho Huios aiōnion echei ton thronon; « Ho thronos sou gar, phēsin, ho Theos eis ton aiōna tou aiōnos. » Ou gar meta ton stauron, kai to pathos, tautēs hōs Theos timēs ēxiōthē; all᾽ elaben hōs anthrōpos, hoper eichen hōs Theos. Ou gar tapeinos ōn hypsōthē, all᾽ hypsistos ōn, kai en morphę̄ Theou hyparchōn, etapeinōsen heauton morphēn doulou labōn. Dio kai ho euangelistēs boą; « Ho monogenēs Huios, ho ōn eis ton kolpon tou Patros, ekeinos exēgēsato. » Kai autos de ho Kyrios phēsin; « Egō en tǭ Patri, kai ho Patēr en emoi. » Kai allachou; « Doxason me, sy Pater, tę̄ doxę̄ hę̄ eichon para soi pro tou ton kosmon genesthai. » Hōs anthrōpos toinyn akouei; Kathou ek dexiōn mou; ; hōs gar Theos, aiōnion echei to kratos. • Heōs an thō tous echthrous sou hypopodion tōn podōn sou. ; Echthroi diapherontōs men ho diabolos, kai hoi toutou diakonoi daimones, pros de toutois kai hoi tois theiois autou kērygmasin antipiptontes, Ioudaioi kai Hellēnes. To de heōs, ou chronou sēmantikon, all᾿ idiōma tēs theias Graphēs. Houtō gar kai dia tou prophētou phēsin ho Theos, « Egō eimi, kai heōs an katagērasēte egō eimi. » Dēlon de hoti ou symperiorizetai to einai tou Theou tǭ gērei tōn anthrōpōn. Ei gar peri ouranou kai gēs phēsin ho prophētēs, • Autoi apolountai, sy de diameneis ; ; kai palin; • Sy de ho autos ei, kai ta etē sou ouk ekleipsousi ;; pollǭ mallon, anthrōpōn kai gērōntōn kai teleutōntōn, diamenei tōn holōn ho Despotēs. Touto eoike tǭ apostolikǭ ekeinǭ rhētǭ; « Dei gar auton basileuein, achris hou an thę̄ pantas tous echthrous autou hypo tous podas autou. » Oude gar entautha to achris hou chronou dēlōtikon; poion gar an echoi logon, eti men tinōn antilegontōn basileuein auton, meta de tēn hapantōn hypotagēn aphaireisthai tēn basileian? Kai men Daniēl ho prophētēs, meta tēn tōn thēriōn anairesin, auton ephē basileuein eis tous aiōnas, kai tēs basileias autou mē esesthai telos. Pōs de kai hoi hagioi symbasileuousin, ē tini symbasileuousi, tou tēn basileian hyposchomenou apotithemenou tēn basileian? Ouk oun to heōs hou chronou dēlōtikon, alla kata idiōma tēs theias keitai Graphēs.
"A psalm of David." Having foretold the saving passion in the psalm placed before this one, he foretells the Savior's ascension after the passion. The most divine Peter also mentions the opening of the psalm in the Acts. He speaks thus: "For David did not ascend into the heavens, but he himself says: The Lord said to my Lord, Sit at my right hand, until I make your enemies the footstool of your feet." And the Lord himself, seeing the Pharisees holding other opinions about the Christ, put this question to them: "What do you think about the Christ? Whose son is he?" When they said, "David's," he answered, "How then does David in the Spirit call him Lord, saying: The Lord said to my Lord, Sit at my right hand?" Then he concludes: "If David then calls him Lord in the Spirit, how is he his son?" He said this not to exclude Christ's being the son of David, but to add what was unknown to what was acknowledged. For the Pharisees acknowledged that the Christ was the son of David, but they were entirely ignorant that he was also David's Lord. He adds, then, what was lacking, not taking away what was acknowledged, teaching that the same one is both his son according to the flesh and his Lord as God and Creator. The blessed David, then, clearly proclaims the divinity of Christ the Master, and says: "The Lord said to my Lord, Sit at my right hand." If David the king, a pious king and one counted worthy of the prophetic grace, calls Christ the Master his own Lord, then he is not merely a man, as the Jews foolishly hold, but also God, as David's Creator and Lord. And the shared name shows the sameness of substance; for it is Lord speaking to Lord, not Lord to a creature or Lord to a thing made. "Sit at my right hand." This is a great thing, beyond not only human nature but all creation. Yet this too is said in a human way. For as God the Son has an eternal throne: "Your throne, O God," it says, "is for ever and ever." It was not after the cross and the passion that he was counted worthy of this honor as God; but he received as man what he had as God. For he was not lowly and then exalted; being most high, and existing in the form of God, he humbled himself, taking the form of a servant. That is why the evangelist cries: "The only-begotten Son, who is in the bosom of the Father, he has made him known." And the Lord himself says: "I am in the Father, and the Father in me"; and elsewhere: "Glorify me, Father, with the glory that I had with you before the world existed." As man, then, he hears, "Sit at my right hand"; for as God he has eternal power. "Until I make your enemies the footstool of your feet." The enemies are above all the devil and the demons who serve him, and besides them those who oppose his divine proclamations, Jews and Greeks. "Until" does not signify time; it is an idiom of the divine Scripture. So too God says through the prophet, "I am, and until you grow old, I am." It is plain that God's being is not limited by human old age. For if the prophet says of heaven and earth, "They will perish, but you remain," and again, "But you are the same, and your years will not fail," much more does the Master of all remain while human beings grow old and die. This resembles that apostolic saying: "For he must reign until he has put all his enemies under his feet." There too "until" does not indicate time. For what sense would it make for him to reign while some still resist, and to be deprived of the kingdom after all are subjected? Indeed, the prophet Daniel said that after the destruction of the beasts he reigns for ever, and his kingdom will have no end. And how do the saints reign with him, or with whom would they reign, if the one who promised the kingdom laid the kingdom aside? "Until," then, does not indicate time, but stands according to an idiom of the divine Scripture.
109.2PG 80 80:1769
« Ῥάβδον δυνάμεως ἐξαποστελεῖ σοι Κύριος ἐκ Σιών. » Ἡ μὲν ἐξ Ἰεσσαὶ ῥάβδος ἐκ Βηθλεέμ · • Ἐξελεύσεται γὰρ, φησὶ, ῥάβδος ἐκ τῆς ῥίζης Ἱεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται, καὶ ἐπαναπαύσεται ἐπ᾿ αὐτὸν Πνεῦμα Θεοῦ. › τὰ ἑξῆς δὲ τοῦ σωτηρίου σταυροῦ τῆς ῥάβδου τὸ κράτος δηλοῖ. Δι' ἐκείνου γὰρ πᾶσαν ὑπέταξε τῶν ἀντιπάλων τὴν φάλαγγα· ἐν δὲ τῇ Σιὼν οὗτος ἐπάγη. « Καὶ κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν σου. • Οὐ γὰρ ἐξ οὐρίων ἐφέροντο τῶν θείων Εὐαγγελίων οἱ κήρυκες, ἀλλ᾽ ὑπὸ Ἑλλήνων καὶ βαρβάρων πολιορκούμενοι, καὶ τοῖς τῆς δυσσεβείας περικλυζόμενοι ῥεύμασιν, ἐκράτουν τῶν δυσμενῶν, καὶ τοὺς πλείστους μετέβαλλον, καὶ οἷόν τινας αἰχμαλώτους προσῆγον τῷ βασιλεῖ, καὶ τούτου δουλείαν ἀσπάζεσθαι παρεσκεύαζον.
« Rhabdon dynameōs exapostelei soi Kyrios ek Siōn. » Hē men ex Iessai rhabdos ek Bēthleem ; • Exeleusetai gar, phēsi, rhabdos ek tēs rhizēs Hiessai, kai anthos ek tēs rhizēs anabēsetai, kai epanapausetai ep᾿ auton Pneuma Theou. › ta hexēs de tou sōtēriou staurou tēs rhabdou to kratos dēloi. Di' ekeinou gar pasan hypetaxe tōn antipalōn tēn phalanga; en de tę̄ Siōn houtos epagē. « Kai katakyrieue en mesǭ tōn echthrōn sou. • Ou gar ex ouriōn epheronto tōn theiōn Euangeliōn hoi kērykes, all᾽ hypo Hellēnōn kai barbarōn poliorkoumenoi, kai tois tēs dyssebeias periklyzomenoi rheumasin, ekratoun tōn dysmenōn, kai tous pleistous meteballon, kai hoion tinas aichmalōtous prosēgon tǭ basilei, kai toutou douleian aspazesthai pareskeuazon.
"The Lord will send out for you a rod of power from Zion." The rod from Jesse is from Bethlehem: "For a rod will come forth from the root of Jesse," it says, "and a flower will come up from the root, and the Spirit of God will rest upon him." But what follows shows that the strength of the rod is that of the saving cross. For by it he subjected the whole battle line of his adversaries; and it was planted in Zion. "And rule in the midst of your enemies." For the heralds of the divine Gospels were not carried along by favoring winds; besieged by Greeks and barbarians and flooded by the streams of ungodliness, they overcame their foes, changed most of them, brought them to the king like captives, and prepared them to embrace his service.
109.3PG 80 80:1769
« Μετὰ σοῦ ἡ ἀρχὴ ἐν τῇ ἡμέρᾳ τῆς δυνάμεώς σου, ἐν ταῖς λαμπρότησι τῶν ἁγίων σου. » Ἀνώλεθρον ἔχεις τὸ κράτος· διαφερόντως δὲ τοῦτο δεικνύσεις σε ἐν τῇ τῆς κρίσεως ἡμέρᾳ, καθ' ἣν λαμπροὺς καὶ περιφανεῖς τοὺς ἁγίους ἀποφανεῖς. Ἡμέραν γὰρ δυνάμεως τὴν δευτέραν τοῦ Σωτῆρος ἐκάλεσεν ἐπιφάνειαν, καθ᾿ ἣν ἤξει μετὰ τῶν ἀγγέλων ἐν τῇ δόξῃ τοῦ Πατρός. Τότε δὲ καὶ οἱ ἅγιοι ἐκλάμψουσιν ὡς ὁ ἥλιος, κατὰ τὴν αὐτοῦ τοῦ Κυρίου φωνήν. « Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε. › Ἐνταῦθα καὶ τῆς θεότητος αὐτοῦ τὸ μεγαλοπρεπὲς ἀπεκάλυψε. Καὶ ὁ εἰρηκὼς αὐτῷ Κύριος · « Κάθου ἐκ δεξιῶν μου, » τὸ ὁμοούσιον ὁμολογεῖ, καὶ τὸ ταυτὸν κηρύττει τῆς φύσεως. Τὸ μὲν γάρ· « Πρὸ ἑωσφόρου, » τὸ πρὸ χρόνων αὐτὸν καὶ πρὸ αἰώνων εἶναι δηλοῖ. Τὸ δὲ· « Ἐκ γαστρὸς, » τὸ ταυτὸν τῆς οὐσίας διδάσκει. Οὐ γὰρ ἑτέρωθεν, φησὶν, ἀλλ᾽ ἐκ τῆς ἐμῆς γεγένησαι φύσεως· τῆς γαστρὸς δηλονότι παραβολικῶς νοουμένης. Καθάπερ γὰρ ἐκ γαστρὸς τίκτουσιν ἄνθρωποι, καὶ τὰ τικτόμενα τοῖς γεννήσασι τὴν αὐτὴν ἔχει φύσιν· οὕτως ἐξ ἐμοῦ γεγένησαι, καὶ τοῦ γεγεννηκότος ἐν σεαυτῷ τὴν οὐσίαν δεικνύεις.
« Meta sou hē archē en tę̄ hēmerą tēs dynameōs sou, en tais lamprotēsi tōn hagiōn sou. » Anōlethron echeis to kratos; diapherontōs de touto deiknyseis se en tę̄ tēs kriseōs hēmerą, kath' hēn lamprous kai periphaneis tous hagious apophaneis. Hēmeran gar dynameōs tēn deuteran tou Sōtēros ekalesen epiphaneian, kath᾿ hēn ēxei meta tōn angelōn en tę̄ doxę̄ tou Patros. Tote de kai hoi hagioi eklampsousin hōs ho hēlios, kata tēn autou tou Kyriou phōnēn. « Ek gastros pro heōsphorou egennēsa se. › Entautha kai tēs theotētos autou to megaloprepes apekalypse. Kai ho eirēkōs autǭ Kyrios ; « Kathou ek dexiōn mou, » to homoousion homologei, kai to tauton kēryttei tēs physeōs. To men gar; « Pro heōsphorou, » to pro chronōn auton kai pro aiōnōn einai dēloi. To de; « Ek gastros, » to tauton tēs ousias didaskei. Ou gar heterōthen, phēsin, all᾽ ek tēs emēs gegenēsai physeōs; tēs gastros dēlonoti parabolikōs nooumenēs. Kathaper gar ek gastros tiktousin anthrōpoi, kai ta tiktomena tois gennēsasi tēn autēn echei physin; houtōs ex emou gegenēsai, kai tou gegennēkotos en seautǭ tēn ousian deiknyeis.
"With you is the rule in the day of your power, in the splendors of your saints." "You have indestructible power, and you will show it especially in the day of judgment, in which you will make the saints shining and illustrious." He called the Savior's second appearing "the day of power," in which he will come with the angels in the glory of the Father. Then too the saints will shine like the sun, according to the Lord's own word. "From the womb before the morning star I begot you." Here he revealed also the majesty of his divinity. And the Lord who said to him, "Sit at my right hand," confesses that he is consubstantial and proclaims the sameness of nature. For "before the morning star" shows that he exists before times and before ages; and "from the womb" teaches the sameness of substance. "Not from elsewhere," he says, "but from my own nature you were begotten"; the womb, of course, being understood figuratively. For just as human beings give birth from the womb, and those born have the same nature as those who begot them, "so you were begotten from me, and you show in yourself the substance of the one who begot you."
109.4PG 80 80:1771
« Ώμοσε Κύριος, καὶ οὐ μεταμεληθήσεται. Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. » 'Ακριβῶς ταῦτα ἡρμήνευσεν ὁ θεῖος ᾿Απόστολος ἐν τῇ πρὸς Ἑβραίους Ἐπιστολῇ, καὶ τὸ τῆς ἀρχιερωσύνης ταύτης ἀπέραντον ἔδειξε, τῷ τὴν μὲν Λευῖτικὴν ἱερωσύνην οὐ μεθ' ὅρκου τὰς ἐπαγγελίας δεδέχθαι, ταύτην δὲ ὄρκῳ βεβαιωθῆναι. Τούτου δὴ χάριν καὶ τὸ οὐ μεταμεληθήσεται, προστέθεικεν · ἐπειδὴ πολλὰ πολλάκις οἰκονομήσας ὁ τῶν ὅλων Θεὸς, μεταβολαῖς ταῦτα περιπεσεῖν συνεχώρησεν. Οὕτω τὴν Ἰουδαίων ἱερωσύνην καὶ πεποίηκε, καὶ κατέπαυσεν. Οὕτω τὴν βασιλείαν ἐκείνην καὶ κατέστησε, καὶ κατέλυσεν· οὕτω τὴν Ασσυρίων, καὶ Βαβυλωνίων, καὶ Μακεδόνων βασιλείαν καὶ γενέσθαι συνεχώρησε, καὶ λυθῆναι προσέταξε. Ταύτην μέντοι τὴν ἱερωσύνην αἰώνιον εἶναι βουλόμενος, ὠμωμοκέναι φησὶν, ὡς οὐ μεταμεληθήσεται. ᾿Ανθρωπίνως δὲ ταῦτα εἴρηκε τοῦ πάθους γὰρ τὸ θεῖον ἀμύητον, πάθος δὲ καὶ ἡ μεταμέλεια. Ὁ δὲ Μελχισεδέκ, οὐκ Ἰουδαίων, ἀλλ᾿ ἐθνῶν ἱερεύς. Οὕτω καὶ ὁ Δεσπότης Χριστὸς, οὐχ ὑπὲρ Ἰουδαίων μόνον, ἀλλὰ καὶ ὑπὲρ ἁπάντων ἀνθρώπων ἑαυτὸν προσενήνοχε τῷ Θεῷ. "Αρχεται δὲ τῆς ἱερωσύνης ἐν τῇ νυκτὶ, μεθ᾽ ἣν τὸ πάθος ὑπέμεινεν· ἡνίκα λαβὼν ἄρτον, καὶ εὐχαριστήσας ἔκλασε καὶ εἶπε · · Λάβετε, φάγετε ἐξ αὐτοῦ · τοῦτό ἐστι τὸ σῶμά μου. » Ωσαύτως καὶ τὸ ποτήριον κεράσας, ἔδωκε τοῖς μαθηταῖς αὐτοῦ λέγων · · Πίετε ἐξ αὐτοῦ πάντες· τοῦτο γάρ ἐστι τὸ αἷμά μου, τὸ τῆς καινῆς διαθήκης, τὸ περὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. » Εὐρίσκομεν δὲ τὸν Μελχισεδέκ, καὶ ἱερέα ὄντα, καὶ βασιλέα · τύπος γὰρ ἦν τοῦ ἀληθινοῦ ἱερέως καὶ βασιλέως· καὶ προσφέροντα τῷ Θεῷ οὐκ ἄλογα θύματα, ἀλλὰ ἄρτους καὶ οἶνον. Ταῦτα γὰρ καὶ τῷ ᾿Ἀβραὰμ προσενήνοχε, τὸ τῆς οἰκείας ἀρχιερωσύνης ἀρχέτυπον ἐν τῇ τοῦ πατριάρχου ὀσφύϊ πνευματικῶς προορῶν. Εἰ τοίνυν ἐκ Δαβὶδ ὁ Χριστὸς κατὰ σάρκα, ὁ δὲ Δαβὶδ ἐξ Ἰούδα, τὴν δὲ κατὰ τὴν τάξιν Μελχισεδέκ ἀρχιερωσύνην ἔλαβεν ὁ Χριστός· πέπαυται μὲν ἡ Λευϊτικὴ ἱερωσύνη, εἰς δὲ τὴν Ἰούδα φυλὴν ἡ τῆς μείζονος ἱερωσύνης εὐλογία μετέβη. Ἱερατεύει δὲ νῦν ὁ ἐξ Ἰούδα κατὰ σάρκα βλαστήσας Χριστὸς, οὐκ αὐτός τι προσφέρων, ἀλλὰ τῶν προσφερόντων κεφαλή χρηματίζων. Σῶμα γὰρ αὐτοῦ τὴν Ἐκκλησίαν καλεῖ, καὶ διὰ ταύτης ἱερατεύει ὡς ἄνθρωπος, δέχεται δὲ τὰ προσφερόμενα ὡς Θεός. Προσφέρει δὲ ἡ Ἐκκλησία τὰ τοῦ σώματος αὐτοῦ καὶ τοῦ αἵματος σύμβολα, πᾶν τὸ φύραμα διὰ τῆς ἀπαρχῆς ἁγιάζουσα.
« Ōmose Kyrios, kai ou metamelēthēsetai. Sy hiereus eis ton aiōna kata tēn taxin Melchisedek. » 'Akribōs tauta hērmēneusen ho theios ᾿Apostolos en tę̄ pros Hebraious Epistolę̄, kai to tēs archierōsynēs tautēs aperanton edeixe, tǭ tēn men Leuitikēn hierōsynēn ou meth' horkou tas epangelias dedechthai, tautēn de orkǭ bebaiōthēnai. Toutou dē charin kai to ou metamelēthēsetai, prostetheiken ; epeidē polla pollakis oikonomēsas ho tōn holōn Theos, metabolais tauta peripesein synechōrēsen. Houtō tēn Ioudaiōn hierōsynēn kai pepoiēke, kai katepausen. Houtō tēn basileian ekeinēn kai katestēse, kai katelysen; houtō tēn Assyriōn, kai Babylōniōn, kai Makedonōn basileian kai genesthai synechōrēse, kai lythēnai prosetaxe. Tautēn mentoi tēn hierōsynēn aiōnion einai boulomenos, ōmōmokenai phēsin, hōs ou metamelēthēsetai. ᾿Anthrōpinōs de tauta eirēke tou pathous gar to theion amyēton, pathos de kai hē metameleia. Ho de Melchisedek, ouk Ioudaiōn, all᾿ ethnōn hiereus. Houtō kai ho Despotēs Christos, ouch hyper Ioudaiōn monon, alla kai hyper hapantōn anthrōpōn heauton prosenēnoche tǭ Theǭ. "Archetai de tēs hierōsynēs en tę̄ nykti, meth᾽ hēn to pathos hypemeinen; hēnika labōn arton, kai eucharistēsas eklase kai eipe ; ; Labete, phagete ex autou ; touto esti to sōma mou. » Ōsautōs kai to potērion kerasas, edōke tois mathētais autou legōn ; ; Piete ex autou pantes; touto gar esti to haima mou, to tēs kainēs diathēkēs, to peri pollōn ekchynomenon eis aphesin hamartiōn. » Euriskomen de ton Melchisedek, kai hierea onta, kai basilea ; typos gar ēn tou alēthinou hiereōs kai basileōs; kai prospheronta tǭ Theǭ ouk aloga thymata, alla artous kai oinon. Tauta gar kai tǭ ᾿Abraam prosenēnoche, to tēs oikeias archierōsynēs archetypon en tę̄ tou patriarchou osphyï pneumatikōs proorōn. Ei toinyn ek Dabid ho Christos kata sarka, ho de Dabid ex Iouda, tēn de kata tēn taxin Melchisedek archierōsynēn elaben ho Christos; pepautai men hē Leuïtikē hierōsynē, eis de tēn Iouda phylēn hē tēs meizonos hierōsynēs eulogia metebē. Hierateuei de nyn ho ex Iouda kata sarka blastēsas Christos, ouk autos ti prospherōn, alla tōn prospherontōn kephalē chrēmatizōn. Sōma gar autou tēn Ekklēsian kalei, kai dia tautēs hierateuei hōs anthrōpos, dechetai de ta prospheromena hōs Theos. Prospherei de hē Ekklēsia ta tou sōmatos autou kai tou haimatos symbola, pan to phyrama dia tēs aparchēs hagiazousa.
"The Lord has sworn and will not repent: You are a priest for ever according to the order of Melchizedek." The divine Apostle interpreted this precisely in the Letter to the Hebrews and showed the endlessness of this high priesthood, in that the Levitical priesthood did not receive its promises with an oath, while this one was confirmed by an oath. For this reason he also added "and will not repent"; since the God of all, after arranging many things many times, allowed them to undergo changes. So he both made the priesthood of the Jews and brought it to an end; so he both established that kingship and dissolved it; so he allowed the kingdom of the Assyrians, the Babylonians, and the Macedonians to come into being and ordered them to be dissolved. But wishing this priesthood to be eternal, he says that he has sworn that he will not repent. He said this in a human way; for the divine is uninitiated in passion, and repentance is a passion. Melchizedek was a priest not of the Jews but of the nations. So too Christ the Master offered himself to God not for the Jews only but for all human beings. He begins his priesthood on the night after which he underwent the passion, when he took bread, gave thanks, broke it, and said: "Take, eat of it; this is my body." Likewise, having mixed the cup, he gave it to his disciples, saying: "Drink of it, all of you; for this is my blood of the new covenant, shed for many for the forgiveness of sins." We find Melchizedek both priest and king, for he was a type of the true priest and king, and offering to God not irrational victims but bread and wine. For he offered these to Abraham too, spiritually foreseeing in the loins of the patriarch the archetype of his own high priesthood. If, then, Christ is from David according to the flesh, and David from Judah, and Christ received the high priesthood according to the order of Melchizedek, the Levitical priesthood has ceased, and the blessing of the greater priesthood has passed to the tribe of Judah. Christ, who sprang from Judah according to the flesh, now acts as priest, not himself offering anything, but bearing the name of head of those who offer. For he calls the Church his body, and through it he acts as priest as man, while he receives what is offered as God. And the Church offers the symbols of his body and blood, sanctifying the whole lump through the first fruits.
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« Κύριος ἐκ δεξιῶν σου συνέθλασεν ἐν ἡμέρᾳ ὀργῆς αὐτοῦ βασιλεῖς. » Τοὺς δὲ νῦν ἀντιτείνοντας, καὶ θρασυνομένους ἄρχοντάς τε καὶ βασιλέας ἐν τῇ τῆς κρίσεως ἡμέρᾳ παραδώσει κολάσει. Τὸ δὲ, • Κύριος ἐκ δεξιῶν σου, » ἔοικε τῷ ἐν τῷ πέμπτῳ καὶ δεκάτῳ ψαλμῷ, « Προωρώμην γὰρ τὸν Κύριον ἐνώπιόν μου διὰ παντὸς, ὅτι ἐκ δεξιῶν μού ἐστιν, ἵνα μὴ σαλευθῶ. › Καὶ γὰρ ἐκεῖ ἀνθρωπίνως τοῦτο εἴρηκε, καὶ δεδήλωκε τῆς ἑνωθείσης φύσεως τὸ ἀχώριστον· καὶ ἐνταῦθα κατὰ ταυτὸν καὶ τὰ θεῖα λέγει, καὶ τὰ ἀνθρώπινα. Τὸ μὲν γὰρ, Κάθου ἐκ δεξιῶν μου, » τῇ ἀνθρωπείᾳ φύσει πρόσφορον· τὸ δὲ, « Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε, » δηλωτικὸν τῆς θεότητος· τὸ δὲ, « Σὺ εἶ ἱερεὺς εἰς αἰῶνα, » πάλιν ὡς πρὸς ἄνθρωπον εἴρηται. Ὡσαύτως δὲ καὶ τὸ, • Κύριος ἐκ δεξιῶν σου, » ἀντὶ τοῦ, ἀχώριστον ἔχεις τὴν ἑνωθεῖσαν θεότητα.
« Kyrios ek dexiōn sou synethlasen en hēmerą orgēs autou basileis. » Tous de nyn antiteinontas, kai thrasynomenous archontas te kai basileas en tę̄ tēs kriseōs hēmerą paradōsei kolasei. To de, • Kyrios ek dexiōn sou, » eoike tǭ en tǭ pemptǭ kai dekatǭ psalmǭ, « Proōrōmēn gar ton Kyrion enōpion mou dia pantos, hoti ek dexiōn mou estin, hina mē saleuthō. › Kai gar ekei anthrōpinōs touto eirēke, kai dedēlōke tēs henōtheisēs physeōs to achōriston; kai entautha kata tauton kai ta theia legei, kai ta anthrōpina. To men gar, Kathou ek dexiōn mou, » tę̄ anthrōpeią physei prosphoron; to de, « Ek gastros pro heōsphorou egennēsa se, » dēlōtikon tēs theotētos; to de, « Sy ei hiereus eis aiōna, » palin hōs pros anthrōpon eirētai. Hōsautōs de kai to, • Kyrios ek dexiōn sou, » anti tou, achōriston echeis tēn henōtheisan theotēta.
"The Lord at your right hand has crushed kings in the day of his wrath." "The rulers and kings who now resist and act insolently he will hand over to punishment in the day of judgment." "The Lord at your right hand" resembles what is in the fifteenth psalm: "For I saw the Lord always before me, for he is at my right hand, that I may not be shaken." For there too he said this in a human way and showed the inseparability of the united nature; and here too he says at once both divine and human things. "Sit at my right hand" suits the human nature; "From the womb before the morning star I begot you" indicates the divinity; "You are a priest for ever" is again said as to a man. Likewise "The Lord at your right hand" means "you have the divinity united to you inseparably."
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« Κρινεῖ ἐν τοῖς ἔθνεσι, πληρώσει πτώματα· συνθλάσει κεφαλὰς ἐπὶ γῆς πολλῶν. » Σαφέστερον ἐνταῦθα τὴν κρίσιν ἐδήλωσε καὶ ὅτι κατ᾿ ἐκείνην τὴν ἡμέραν παντοδαπαῖς παραδώσει τιμωρίαις τοὺς δυσσεβείᾳ συνεζηκότας · καὶ κατὰ τὸν παρόντα μέντοι βίον, πολλαῖς αὐτοὺς πολλάκις παιδείαις ὑπέβαλε, τὴν οἰκείαν δύναμιν τοὺς ἀγνοοῦντας διδάσκων.
« Krinei en tois ethnesi, plērōsei ptōmata; synthlasei kephalas epi gēs pollōn. » Saphesteron entautha tēn krisin edēlōse kai hoti kat᾿ ekeinēn tēn hēmeran pantodapais paradōsei timōriais tous dyssebeią synezēkotas ; kai kata ton paronta mentoi bion, pollais autous pollakis paideiais hypebale, tēn oikeian dynamin tous agnoountas didaskōn.
"He will judge among the nations, he will fill up corpses; he will crush the heads of many upon the earth." Here he showed the judgment more clearly, and that on that day he will hand over to punishments of every kind those who lived in ungodliness. And even in the present life he has often subjected them to many disciplines, teaching his power to those who do not know it.
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· Ἐκ χειμάῤῥου ἐν ὁδῷ πίεται, διὰ τοῦτο ὑψώσει κεφαλήν. » Πολλῇ, φησὶν, ἐνανθρωπήσας εὐτελείᾳ χρήσεται, ὥστε καὶ τοῖς κατὰ τὴν ὁδὸν εὐρισκομένοις ὕδασι θεραπεύειν τὸ δίψος. Δοκεῖ δὲ μοι καὶ ἑτέραν βαθυτέραν ἔχειν ἡ προφητεία διάνοιαν. Ποτήριον ἔθος αὐτῷ τὸ πάθος καλεῖν · · Πάτερ γὰρ, ἔφη, εἰ δυνατὸν, παρέλθῃ τὸ ποτήριον τοῦτο ἀπ᾿ ἐμοῦ· · χειμάῤῥουν δὲ τοὺς Ἰουδαίους καλεῖ, θείας μὲν χάριτος τετυχηκότας, οὐκ ἀεὶ δὲ ταύτης ἀπολαύσαντας. Καθάπερ γὰρ ὁ χειμάῤῥους οὐκ ἀένναον ἔχει τὴν τῶν ὑδάτων φορὰν, ἀλλὰ ἐκ τῶν τικτομένων ἐκ τῶν νεφῶν συνίσταται ὑετῶν· οὕτως Ἰουδαῖοι πρόσκαιρον ἔσχον τοῦ νόμου τὴν χάριν, οἷον ἀπό τινων νεφῶν τῶν προφητῶν χορηγουμένην. Μετὰ δὲ ταῦτα τοῦ θέρους φανέντος, κατὰ τὴν τοῦ Κυρίου φωνήν· · Ἐπάρατε γὰρ, φησὶ, τοὺς ὀφθαλμοὺς ὑμῶν, καὶ βλέπετε εἰς τὰς χώρας, ὅτι λευκαί εἰσι πρὸς θερισμόν· » ἀναγκαίως ὁ χειμάῤῥους τῆς προτέρας εὐπορίας ἔρημος μεμένηκε, καὶ ξηρὸς ὁρᾶται πάσης ἰκμάδος ἐστερημένος. Ἐπειδὴ τοίνυν Ἰουδαῖοι τὸν σταυρὸν ἐτεκτήναντο, ποτήριον δὲ καλεῖ τὸ πάθος ὁ Κύριος, εἰκότως ὁ προφήτης ταῦτα προθεωρῶν εἴρηκεν · · Ἐκ χειμάῤῥου ἐν ὁδῷ πίεται. » Ὁδὸν δὲ τὸν βίον καλεῖ. Μαρτυρεῖ δὲ τῇ διανοίᾳ καὶ τὰ ἐπαγόμενα, « Διὰ τοῦτο ὑψώσει κεφαλήν. » Τούτῳ δὲ ὅμοιον καὶ ὁ ἀπόστολος εἴρηκε Παῦλος· • Ἐταπείνωσεν ἑαυτὸν μέχρι θανάτου, θανάτου δὲ σταυροῦ· διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε. » Δῆλον δὲ ὡς ἀνθρωπίνως καὶ τοῦτο τέθεικεν. Ὡς γὰρ Θεὸς, οὐ ταπεινὸς ὢν ὑψώθη, ἀλλ᾽ ὕψιστος ὢν ἐταπείνωσεν ἑαυτόν· ὡς δὲ ἄνθρωπος, ὃ μὴ εἶχεν ἔλαβεν.
; Ek cheimarrhou en hodǭ pietai, dia touto hypsōsei kephalēn. » Pollę̄, phēsin, enanthrōpēsas euteleią chrēsetai, hōste kai tois kata tēn hodon euriskomenois hydasi therapeuein to dipsos. Dokei de moi kai heteran bathyteran echein hē prophēteia dianoian. Potērion ethos autǭ to pathos kalein ; ; Pater gar, ephē, ei dynaton, parelthę̄ to potērion touto ap᾿ emou; ; cheimarrhoun de tous Ioudaious kalei, theias men charitos tetychēkotas, ouk aei de tautēs apolausantas. Kathaper gar ho cheimarrhous ouk aennaon echei tēn tōn hydatōn phoran, alla ek tōn tiktomenōn ek tōn nephōn synistatai hyetōn; houtōs Ioudaioi proskairon eschon tou nomou tēn charin, hoion apo tinōn nephōn tōn prophētōn chorēgoumenēn. Meta de tauta tou therous phanentos, kata tēn tou Kyriou phōnēn; ; Eparate gar, phēsi, tous ophthalmous hymōn, kai blepete eis tas chōras, hoti leukai eisi pros therismon; » anankaiōs ho cheimarrhous tēs proteras euporias erēmos memenēke, kai xēros horatai pasēs ikmados esterēmenos. Epeidē toinyn Ioudaioi ton stauron etektēnanto, potērion de kalei to pathos ho Kyrios, eikotōs ho prophētēs tauta protheōrōn eirēken ; ; Ek cheimarrhou en hodǭ pietai. » Hodon de ton bion kalei. Martyrei de tę̄ dianoią kai ta epagomena, « Dia touto hypsōsei kephalēn. » Toutǭ de homoion kai ho apostolos eirēke Paulos; • Etapeinōsen heauton mechri thanatou, thanatou de staurou; dio kai ho Theos auton hyperypsōse. » Dēlon de hōs anthrōpinōs kai touto tetheiken. Hōs gar Theos, ou tapeinos ōn hypsōthē, all᾽ hypsistos ōn etapeinōsen heauton; hōs de anthrōpos, ho mē eichen elaben.
"He will drink from the brook on the way; therefore he will lift up his head." "Having become man," he says, "he will live with such great simplicity as to relieve his thirst even with water found by the way." But the prophecy seems to me to have another, deeper sense as well. He is accustomed to call his passion a cup: "Father," he said, "if it is possible, let this cup pass from me." And he calls the Jews a winter brook, since they received divine grace but did not enjoy it always. For as a winter brook does not have a perpetual flow of water but is formed from rains born of the clouds, so the Jews had the grace of the law for a time, supplied as from certain clouds, the prophets. But after this, when the summer appeared, according to the Lord's word, "Lift up your eyes and look at the fields, for they are white for harvest," the brook necessarily remained bereft of its former abundance and is seen dry, deprived of all moisture. Since, then, the Jews contrived the cross, and the Lord calls the passion a cup, the prophet, foreseeing this, fittingly said, "He will drink from the brook on the way." He calls life "the way." What follows also bears witness to this sense: "Therefore he will lift up his head." The apostle Paul said something similar: "He humbled himself to death, even death on a cross; therefore God also highly exalted him." It is plain that he put this too in a human way. For as God he was not lowly and then exalted, but being most high humbled himself; but as man he received what he did not have.
Chapter 110
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᾿Αλληλούϊα. ᾿Αμμανῖται, καὶ Μωαβίται, καὶ Ἰδουμαῖοι, πλῆθος ὅτι μάλιστα πλεῖστον συναγαγόντες, ἐπεστράτευσαν πάλαι ποτὲ τῇ Ἰούδα φυλῇ. Ἐβασίλευσε δὲ τηνικαῦτα ταύτης Ἰωσαφάτ, ἀνὴρ ἐπ᾿ εὐσεβείᾳ μαρτυρούμενος, τῶν ἐκ Δαβίδ. Οὕτως τῶν πολεμίων τὸ πλῆθος μαθὼν, μετὰ παντὸς τοῦ λαοῦ προσελήλυθε τῷ Θεῷ, τὴν ἄμαχον ἐπικουρίαν αἰτῶν· καὶ δὴ καὶ τὴν αἴτησιν ἔλαβε. Παρηγγύησε γὰρ αὐτοῖς ὁ τῶν ὅλων Θεὸς καταθαῤῥῆσαι τῶν πολεμίων, ὡς αὐτοῦ στρατηγοῦντος. Ἡμέρας τοίνυν ἀρχομένης, ἐκινήθησαν κατ᾿ ἀλλήλων οἱ πολέμιοι, καὶ σφᾶς αὐτοὺς ὡς ἐναντίους διέφθειραν, ὥστε μηδένα τὸν ὅλεθρον ἐκεῖνον διαφυγεῖν. Τοῦτο ἔκ τινος σκοπιᾶς θεασαμένη τῶν Ἰουδαίων ἡ στρατεία, ἔδραμεν ὡς ἐφ᾿ ἕτοιμον θήραν, ἐσκύλευσε δὲ τοὺς πολεμίους, καὶ μετὰ πολλῆς ἐπανῆλθε τῆς περιουσίας. Καὶ ὡς διδάσκει τῶν Παραλειπομένων ἡ ἱστορία, μετὰ μουσικῶν ὀργάνων εἰσῆλθον εἰς τὸν θεῖον νεὼν, τὸν τῆς νίκης χορηγὸν ἀνυμνοῦντες. Ταῦτα προορῶν ὁ προφήτης τόνδε συνέγραψε τὸν ψαλμὸν, οἷόν τινα ὕμνον ὑπὸ τοῦ εὐσεβοῦς Ἰωσαφάτ προσφερόμενον· ὕμνου δὲ καὶ ἡ ἐπιγραφή· τὸ γὰρ ᾿Αλληλούϊα, ὡς καὶ ἤδη ἡρμηνεύκαμεν, Αἰνεῖτε τὸν Κύριον, ἐστὶ τῇ Ἑλλάδι φωνῇ. Σημαίνει γὰρ τὸ Ἀλληλού, αἰνεῖτε, τὸ δὲ ἴα, Κύριον, ἢ τὸν ὄντα. · Ἐξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου. » ᾿Απὸ πάσης σοι διανοίας, Δέσποτα, προσφέρω τὸν χαριστήριον ὕμνον. «Ἐν βουλῇ εὐθέων καὶ συναγωγῇ.» Οὐκ ἐγὼ δὲ μόνος, ἀλλὰ καὶ σὺν ἐμοὶ τῶν εὐσεβῶν ὁ σύλλογος. Κατ᾿ ἐκεῖνον γὰρ τὸν καιρὸν τῆς τῶν εἰδώλων πλάνης ὁ λαὸς ἡλευθέρωτο, τοῦ βασιλέως ἅπαντας ἐκπαιδεύοντος τὴν εὐσέβειαν. Βουλὴν τοίνυν εὐθέων τὸ σύστημα προσαγορεύει τῶν εὐσεβῶν.
᾿Allēlouïa. ᾿Ammanitai, kai Mōabitai, kai Idoumaioi, plēthos hoti malista pleiston synagagontes, epestrateusan palai pote tę̄ Iouda phylę̄. Ebasileuse de tēnikauta tautēs Iōsaphat, anēr ep᾿ eusebeią martyroumenos, tōn ek Dabid. Houtōs tōn polemiōn to plēthos mathōn, meta pantos tou laou proselēlythe tǭ Theǭ, tēn amachon epikourian aitōn; kai dē kai tēn aitēsin elabe. Parēngyēse gar autois ho tōn holōn Theos katatharrhēsai tōn polemiōn, hōs autou stratēgountos. Hēmeras toinyn archomenēs, ekinēthēsan kat᾿ allēlōn hoi polemioi, kai sphas autous hōs enantious diephtheiran, hōste mēdena ton holethron ekeinon diaphygein. Touto ek tinos skopias theasamenē tōn Ioudaiōn hē strateia, edramen hōs eph᾿ hetoimon thēran, eskyleuse de tous polemious, kai meta pollēs epanēlthe tēs periousias. Kai hōs didaskei tōn Paraleipomenōn hē historia, meta mousikōn organōn eisēlthon eis ton theion neōn, ton tēs nikēs chorēgon anymnountes. Tauta proorōn ho prophētēs tonde synegrapse ton psalmon, hoion tina hymnon hypo tou eusebous Iōsaphat prospheromenon; hymnou de kai hē epigraphē; to gar ᾿Allēlouïa, hōs kai ēdē hērmēneukamen, Aineite ton Kyrion, esti tę̄ Helladi phōnę̄. Sēmainei gar to Allēlou, aineite, to de ia, Kyrion, ē ton onta. ; Exomologēsomai soi, Kyrie, en holę̄ kardią mou. » ᾿Apo pasēs soi dianoias, Despota, prospherō ton charistērion hymnon. «En boulę̄ eutheōn kai synagōgę̄.» Ouk egō de monos, alla kai syn emoi tōn eusebōn ho syllogos. Kat᾿ ekeinon gar ton kairon tēs tōn eidōlōn planēs ho laos hēleutherōto, tou basileōs hapantas ekpaideuontos tēn eusebeian. Boulēn toinyn eutheōn to systēma prosagoreuei tōn eusebōn.
Alleluia. The Ammonites, Moabites, and Idumeans, gathering a very great multitude, once marched against the tribe of Judah. At that time Jehoshaphat was its king, one of David's descendants, a man attested for his piety. Learning the number of the enemy, he came to God with all the people, asking for his invincible help; and he received what he asked. For the God of all urged them to be bold against the enemy, since he himself would be their general. At daybreak, then, the enemies turned against one another and destroyed one another as foes, so that none escaped that destruction. The army of the Jews, seeing this from a watchtower, ran as to prey ready at hand, despoiled the enemy, and returned with great abundance. And, as the history of Chronicles teaches, they entered the divine temple with musical instruments, hymning the giver of the victory. Foreseeing these things, the prophet wrote this psalm as a hymn offered by the pious Jehoshaphat. The title also belongs to a hymn; for "Alleluia," as we have already explained, is in the Greek tongue "Praise the Lord": "Allelu" signifies "praise," and "ia" "the Lord," or "the One who is." "I will confess you, O Lord, with my whole heart." "With all my mind, Master, I offer you the hymn of thanksgiving." "In the council of the upright and the congregation." "Not I alone, but with me the assembly of the pious." For at that time the people had been freed from the error of idols, since the king trained all in piety. So he calls the body of the pious "the council of the upright."
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« Μεγάλα τὰ ἔργα Κυρίου. » Τῷ ὄντι γὰρ θαυμαστά, καὶ ἀξιάγαστα, τὰ ὑπὸ τῆς αὐτοῦ δυνάμεως ἐνεργούμενα. · Ἐξεζητημένα εἰς πάντα τὰ θελήματα αὐτοῦ. » Ποιεῖ μὲν ὅσα βούλεται, ἕκαστον δὲ τῶν γινομένων σοφίας ὑπάρχει μεστὸν, καὶ παρὰ πάντων τὴν εὐφημίαν ἐφέλκεται.
« Megala ta erga Kyriou. » Tǭ onti gar thaumasta, kai axiagasta, ta hypo tēs autou dynameōs energoumena. ; Exezētēmena eis panta ta thelēmata autou. » Poiei men hosa bouletai, hekaston de tōn ginomenōn sophias hyparchei meston, kai para pantōn tēn euphēmian ephelketai.
"Great are the works of the Lord." For truly marvelous and admirable are the things worked by his power. "Sought out in all his wishes." "He does whatever he wills, and each of the things that come to be is full of wisdom and draws praise from all."
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· Ἐξομολόγησις καὶ μεγαλοπρέπεια τὸ ἔργον αὐτοῦ. » "Απαντα τὰ ὑπ᾿ αὐτοῦ γινόμενα, καὶ ἡ δημιουργία, καὶ ἡ οἰκονομία, καὶ μεγαλοφυῆ, καὶ ὑπερφυῆ, καὶ τῆς παρὰ πάντων ἀνθρώπων ὑμνῳδίας ἄξια. ᾿Εξομολόγησιν ἐνταῦθα τὴν εὐχαριστίαν καλεῖ. « Καὶ ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος. » Οὐδὲν ἄδικον τῶν γινομένων, ἀλλὰ πάντα τῷ δικαίῳ κοσμεῖται· δι' αἰῶνος γὰρ ταύτῃ χρώμενος πρυτανεύει τὰ σύμπαντα.
; Exomologēsis kai megaloprepeia to ergon autou. » "Apanta ta hyp᾿ autou ginomena, kai hē dēmiourgia, kai hē oikonomia, kai megalophyē, kai hyperphyē, kai tēs para pantōn anthrōpōn hymnǭdias axia. ᾿Exomologēsin entautha tēn eucharistian kalei. « Kai hē dikaiosynē autou menei eis ton aiōna tou aiōnos. » Ouden adikon tōn ginomenōn, alla panta tǭ dikaiǭ kosmeitai; di' aiōnos gar tautę̄ chrōmenos prytaneuei ta sympanta.
"Confession and majesty are his work." All that he does, both creation and the dispensation, is magnificent, supernatural, and worthy of hymns from all human beings. Here he calls thanksgiving "confession." "And his righteousness remains for ever and ever." None of the things that happen is unjust; all are ordered by justice. For he governs all things using it through the ages.
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« Μνείαν ἐποιήσατο τῶν θαυμασίων αὐτοῦ. › Ἐπειδὴ προφανῶς εἰργάσατο τῶν πολεμίων τὸν ὅλεθρον. Ταυτὸ δὲ τοῦτο καὶ ἐπὶ τῶν προγόνων πεποίηκε, ποτὲ μὲν τοὺς Αἰγυπτίους συγκαλύψας, ἄλλοτε δὲ τοὺς ᾿Αμαληκίτας τῇ ἐκτάσει Μωσέως χειρῶν κατακοντίσας· καὶ Χαναναίους, καὶ Χετταίους, καὶ τὰ ἄλλα ἔθνη, δι' Ἰησοῦ τοῦ Ναυῆ καταλύσας. ᾿Ανάμνησιν τῶν θαυμασίων ἐκάλεσε τῶν πολεμίων τὴν τιμωρίαν · ἀντὶ τοῦ· Τὰς πολυθρυλλήτους σου θαυματουργίας, τὰς ψευδεῖς παρὰ τοῖς ἀπίστοις νομιζομένας, ἔδειξας ἀληθεῖς τῇ νέᾳ θαυματουργίᾳ, καὶ ἀνέμνησας ἡμᾶς ὧν ἐπὶ τῶν ἡμετέρων εἰργάσω προγόνων. • Ἐλεήμων καὶ οἰκτίρμων ὁ Κύριος. Τροφὴν ἔδωκε τοῖς φοβουμένοις αὐτόν. • Τὴν τροφὴν, θήραν οἱ ἄλλοι εἶπον ἑρμηνευταί. ᾿Αληθῆ δὲ ἀμφότερα. Καὶ γὰρ ὡς ἐπὶ θήραν ἕτοιμον ἔδραμον ἐπὶ τῶν πολεμίων τὸν πλοῦτον, καὶ τροφὴν ἐκεῖθεν ἱκανὴν ἐπορίσαντο. « Μνησθήσεται εἰς τὸν αἰῶνα διαθήκης αὐτοῦ. Ὁ δὲ Σύμμαχος οὕτως· Θήραν ἔδωκε τοῖς φοβουμένοις αὐτὸν, μνημονεύων αἰωνίου συνθήκης αὐτοῦ. Τῶν γὰρ πρὸς τοὺς πατέρας γεγενημένων ὑποσχέσεων ἄληστον ἔχει τὴν μνήμην, καὶ δι᾽ ἐκείνην ἡμῖν μεταδίδωσι τῶν ἀγαθῶν.
« Mneian epoiēsato tōn thaumasiōn autou. › Epeidē prophanōs eirgasato tōn polemiōn ton holethron. Tauto de touto kai epi tōn progonōn pepoiēke, pote men tous Aigyptious synkalypsas, allote de tous ᾿Amalēkitas tę̄ ektasei Mōseōs cheirōn katakontisas; kai Chananaious, kai Chettaious, kai ta alla ethnē, di' Iēsou tou Nauē katalysas. ᾿Anamnēsin tōn thaumasiōn ekalese tōn polemiōn tēn timōrian ; anti tou; Tas polythryllētous sou thaumatourgias, tas pseudeis para tois apistois nomizomenas, edeixas alētheis tę̄ neą thaumatourgią, kai anemnēsas hēmas hōn epi tōn hēmeterōn eirgasō progonōn. • Eleēmōn kai oiktirmōn ho Kyrios. Trophēn edōke tois phoboumenois auton. • Tēn trophēn, thēran hoi alloi eipon hermēneutai. ᾿Alēthē de amphotera. Kai gar hōs epi thēran hetoimon edramon epi tōn polemiōn ton plouton, kai trophēn ekeithen hikanēn eporisanto. « Mnēsthēsetai eis ton aiōna diathēkēs autou. Ho de Symmachos houtōs; Thēran edōke tois phoboumenois auton, mnēmoneuōn aiōniou synthēkēs autou. Tōn gar pros tous pateras gegenēmenōn hyposcheseōn alēston echei tēn mnēmēn, kai di᾽ ekeinēn hēmin metadidōsi tōn agathōn.
"He has made a remembrance of his wonders." Since he openly brought about the destruction of the enemy. He had done the same also in the time of the forefathers: at one time he covered the Egyptians with the sea, at another he struck down the Amalekites by the stretching out of Moses' hands, and he destroyed the Canaanites, the Hittites, and the other nations through Joshua son of Nun. He called the punishment of the enemy a "remembrance of his wonders": that is, "Your celebrated wonders, thought false by unbelievers, you showed to be true by the new wonder, and reminded us of what you did in the time of our forefathers." "The Lord is merciful and compassionate. He gave food to those who fear him." For "food" the other translators said "prey." Both are true; for they ran to the enemy's wealth as to prey ready at hand, and from it they obtained sufficient food. "He will remember his covenant for ever." Symmachus has: "He gave prey to those who fear him, remembering his everlasting agreement." For he keeps an unforgetting memory of the promises made to the fathers, and because of it gives us a share in good things.
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« Ἰσχὺν ἔργων αὐτοῦ ἀνήγγειλε τῷ λαῷ αὐτοῦ · τοῦ δοῦναι αὐτοῖς κληρονομίαν ἐθνῶν. › Μᾶλλον ἡμῖν ἐναργῶς τὴν οἰκείαν ἔδειξε δύναμιν, τὸν τῶν ἐχθρῶν ἡμῖν δωρησάμενος πλοῦτον. Οὐ γὰρ μόνον ἡμᾶς τῆς παρ᾿ ἐκείνων ἠλευθέρωσε λώβης, ἀλλὰ καὶ τὴν ἐκείνων περιουσίαν εἰς τὰς ἡμετέρας μετατέθεικεν οἰκίας. « Ἔργα χειρῶν αὐτοῦ ἀλήθεια καὶ κρίσις. » Οὐκ ἀδίκως δὲ, ἀλλὰ καὶ λίαν ἐνδίκως ταῦτα εἰργάσατο. Οὐδὲν γὰρ ἡμῖν ἐγκαλεῖν ἔχοντες, καταλῦσαι παντελῶς ἐπειράθησαν. ᾿Αληθῆ τοίνυν καὶ δικαίαν κατ᾿ αὐτῶν ἐξενήνοχε ψῆφον.
« Ischyn ergōn autou anēngeile tǭ laǭ autou ; tou dounai autois klēronomian ethnōn. › Mallon hēmin enargōs tēn oikeian edeixe dynamin, ton tōn echthrōn hēmin dōrēsamenos plouton. Ou gar monon hēmas tēs par᾿ ekeinōn ēleutherōse lōbēs, alla kai tēn ekeinōn periousian eis tas hēmeteras metatetheiken oikias. « Erga cheirōn autou alētheia kai krisis. » Ouk adikōs de, alla kai lian endikōs tauta eirgasato. Ouden gar hēmin enkalein echontes, katalysai pantelōs epeirathēsan. ᾿Alēthē toinyn kai dikaian kat᾿ autōn exenēnoche psēphon.
"He declared to his people the strength of his works, to give them the inheritance of the nations." "He showed his power to us more vividly by giving us the wealth of our enemies. For he not only freed us from their outrage but also transferred their substance into our houses." "The works of his hands are truth and judgment." "Not unjustly, but very justly, did he do these things. For having nothing to charge against us, they tried to destroy us utterly. So he pronounced a true and just sentence against them."
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« Πισταὶ αἱ πᾶσαι ἐντολαὶ αὐτοῦ· ἐστηριγμέναι εἰς τὸν αἰῶνα τοῦ αἰῶνος, πεποιημέναι ἐν ἀληθείᾳ καὶ εὐθύτητι. » Νομοθετῶν ὁ Θεὸς τὴν οἰκείαν εὐμένειαν τοῖς φυλάττουσι τὸν νόμον ὑπέσχετο. Τοῦτο καὶ ἐνταῦθά φησιν, ὅτι ἀψευδεῖς αἱ περὶ τῆς τῶν ἐντολῶν φυλακῆς ὑποσχέσεις, καὶ οἱ ταῦτα πληροῦν προαιρούμενοι τῆς αὐτοῦ προμηθείας διηνεκῶς ἀπολαύουσι. Καὶ γὰρ ἡμεῖς γνησίως αὐτὸν ἱκετεύσαντες κρείττους τῶν δυσμενῶν ἀπεφάνθημεν. Τοῦτο γὰρ διὰ τῶν ἐπαγομένων ἐδήλωσε.
« Pistai hai pasai entolai autou; estērigmenai eis ton aiōna tou aiōnos, pepoiēmenai en alētheią kai euthytēti. » Nomothetōn ho Theos tēn oikeian eumeneian tois phylattousi ton nomon hypescheto. Touto kai entautha phēsin, hoti apseudeis hai peri tēs tōn entolōn phylakēs hyposcheseis, kai hoi tauta plēroun proairoumenoi tēs autou promētheias diēnekōs apolauousi. Kai gar hēmeis gnēsiōs auton hiketeusantes kreittous tōn dysmenōn apephanthēmen. Touto gar dia tōn epagomenōn edēlōse.
"Faithful are all his commandments, established for ever and ever, made in truth and uprightness." When giving the law, God promised his favor to those who keep the law. He says this here too: that the promises concerning the keeping of the commandments are not false, and those who choose to fulfill them continually enjoy his providence. "For we too, entreating him sincerely, were shown stronger than our foes." He showed this by what follows.
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« Λύτρωσιν ἀπέστειλε Κύριος τῷ λαῷ αὐτοῦ, ἐνετείλατο εἰς τὸν αἰῶνα διαθήκην αὐτοῦ. » Αἱ γὰρ τοῦ Θεοῦ ὑποσχέσεις οὐ μόνον τὸ ἀψευδὲς, ἀλλὰ καὶ τὸ διαρκὲς ἔχουσιν. « "Αγιον καὶ φοβερὸν τὸ ὄνομα αὐτοῦ. › Τοῖς μὲν γὰρ πιστεύουσιν ἅγιον, καὶ τριπόθητον καὶ πηγάζον τῶν ἀγαθῶν τὴν φοράν· τοὺς δὲ ἀπιστοῦντας, καὶ παρανομίᾳ συζῶντας, κολάζει καὶ τιμωρεῖται.
« Lytrōsin apesteile Kyrios tǭ laǭ autou, eneteilato eis ton aiōna diathēkēn autou. » Hai gar tou Theou hyposcheseis ou monon to apseudes, alla kai to diarkes echousin. « "Agion kai phoberon to onoma autou. › Tois men gar pisteuousin hagion, kai tripothēton kai pēgazon tōn agathōn tēn phoran; tous de apistountas, kai paranomią syzōntas, kolazei kai timōreitai.
"The Lord sent redemption to his people; he commanded his covenant for ever." For God's promises have not only truthfulness but also permanence. "Holy and fearful is his name." For to those who believe it is holy, thrice longed for, and pours forth a stream of good things; but those who do not believe and live in lawlessness it chastises and punishes.
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« ᾿Αρχή σοφίας φόβος Κυρίου. » ᾿Αναγκαῖον τοίνυν αὐτὸν δεδιέναι καὶ τρέμειν. Τοῦτο γὰρ πρῶτον τῆς θείας διδασκαλίας στοιχεῖον. Σοφίαν γὰρ οὐ τὴν εὐγλωττίαν λέγει, ἀλλὰ τὴν τῶν θείων ἐπίγνωσιν. Εἰσαγωγικοῖς τοίνυν ὁ φόβος· τῶν δὲ τελείων τῆς ἀγάπης ἡ κτῆσις. « Σύνεσις δὲ ἀγαθὴ πᾶσι τοῖς ποιοῦσιν αὐτήν. » Οὐκ ἀρκεῖ γὰρ εἰς τελείωσιν ἡ γνῶσις, ἀλλὰ χρήζει ἡ θεωρία τῆς πράξεως, καὶ προσήκει τὸν τῆς θείας ἠξιωμένον συνέσεως τοῖς ἔργοις τὴν γνῶσιν κοσμεῖν, καὶ διὰ ταύτης θεραπεύειν τὸν τῆς συνέσεως χορηγόν. « Ἡ αἴνεσις αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος. » ᾿Ακολούθως καὶ τοῦτο προστέθεικε, διδάσκων ὡς ὁ τῆς ἀρετῆς ἐραστὴς αὐτὸς τὸ ἐντεῦθεν πορίζεται κέρδος. Ὁ γὰρ Θεὸς, κἂν μηδεὶς ὑμνεῖν ἐθέλῃ, αἰώνιον ἔχει τὸν ὕμνον καὶ διαρκῆ. Τοῦτον μέντοι τὸν ψαλμὸν κατὰ στοιχεῖόν φασιν Ἑβραίοις γεγράφθαι, καὶ κατὰ τὴν τῶν στοιχείων ἀκολουθίαν συγκεῖσθαι. Καὶ ὁ μετ' αὐτὸν δὲ ὁμοίως σύγκειται.
« ᾿Archē sophias phobos Kyriou. » ᾿Anankaion toinyn auton dedienai kai tremein. Touto gar prōton tēs theias didaskalias stoicheion. Sophian gar ou tēn euglōttian legei, alla tēn tōn theiōn epignōsin. Eisagōgikois toinyn ho phobos; tōn de teleiōn tēs agapēs hē ktēsis. « Synesis de agathē pasi tois poiousin autēn. » Ouk arkei gar eis teleiōsin hē gnōsis, alla chrēzei hē theōria tēs praxeōs, kai prosēkei ton tēs theias ēxiōmenon syneseōs tois ergois tēn gnōsin kosmein, kai dia tautēs therapeuein ton tēs syneseōs chorēgon. « Hē ainesis autou menei eis ton aiōna tou aiōnos. » ᾿Akolouthōs kai touto prostetheike, didaskōn hōs ho tēs aretēs erastēs autos to enteuthen porizetai kerdos. Ho gar Theos, kan mēdeis hymnein ethelę̄, aiōnion echei ton hymnon kai diarkē. Touton mentoi ton psalmon kata stoicheion phasin Hebraiois gegraphthai, kai kata tēn tōn stoicheiōn akolouthian synkeisthai. Kai ho met' auton de homoiōs synkeitai.
"The fear of the Lord is the beginning of wisdom." "It is necessary, then, to fear him and tremble." For this is the first element of divine teaching. By wisdom he means not eloquence but the knowledge of divine things. Fear, then, belongs to beginners; the possession of love to the perfect. "And good understanding to all who practice it." For knowledge is not enough for perfection; contemplation needs action, and one counted worthy of divine understanding should adorn his knowledge with works and by it serve the giver of understanding. "His praise remains for ever and ever." He fittingly added this too, teaching that the lover of virtue himself gains the profit from it. For God, even if no one is willing to hymn him, has an eternal and lasting hymn. They say that among the Hebrews this psalm is written letter by letter and composed in the order of the letters; and the one after it is composed in the same way.
Chapter 111
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᾿Αλληλούϊα. Ὕμνον καλεῖ καὶ τοῦτον τὸν ψαλμὸν ἡ ἐπιγραφή · διδασκαλίαν δὲ εὐσεβείας τοῖς βουλομένοις προσφέρει. « Μακάριος ἀνὴρ ὁ φοβούμενος τὸν Κύριον, ἐν ταῖς ἐντολαῖς αὐτοῦ θελήσει σφόδρα. » Ὁ ταύτῃ τῇ εὐλαβείᾳ κοσμούμενος, καὶ τὸ θεῖον περικείμενος δέος, πᾶσαν αὐτοῦ τὴν βουλὴν εἰς τὴν τῶν θείων λογίων ἐκπλήρωσιν μετατίθησι, καὶ σὺν πάσῃ προθυμίᾳ πληροῦν ταῦτα ἐπείγεται. Εἶτα δείκνυσι τὸν τῶν τοιούτων σπερμάτων καρπόν.
᾿Allēlouïa. Hymnon kalei kai touton ton psalmon hē epigraphē ; didaskalian de eusebeias tois boulomenois prospherei. « Makarios anēr ho phoboumenos ton Kyrion, en tais entolais autou thelēsei sphodra. » Ho tautę̄ tę̄ eulabeią kosmoumenos, kai to theion perikeimenos deos, pasan autou tēn boulēn eis tēn tōn theiōn logiōn ekplērōsin metatithēsi, kai syn pasę̄ prothymią plēroun tauta epeigetai. Eita deiknysi ton tōn toioutōn spermatōn karpon.
Alleluia. The title calls this psalm too a hymn; and it offers teaching in piety to those who wish it. "Blessed is the man who fears the Lord; he will delight greatly in his commandments." The one adorned with this reverence and clothed in divine awe turns his whole will to fulfilling the divine oracles and hastens with all eagerness to carry them out. Then he shows the fruit of such seeds.
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ε Δυνατὸν ἐν τῇ γῇ ἔσται τὸ σπέρμα αὐτοῦ. • Ἐπειδὴ γὰρ τοῦτο ἀξιέραστον ἐδόκει τοῖς τηνικάδε ἀνθρώποις, τοῦτο τοῖς φυλάττουσι τὰς ἐντολὰς δώσειν ὑπισχνεῖται τὸ δῶρον. Καὶ δὴ καὶ ἔδωκε, διὰ μὲν τὸν ᾿Ἀβραὰμ τῷ Ἰσραὴλ, διὰ δὲ τὸν Δαβὶδ τοῖς ἐξ αὐτοῦ, καὶ διὰ τὸν Ἰσραὴλ τοῖς ἐκγόνοις, καὶ ταῦτα παρανόμοις γεγενημένοις. « Γενεὰ εὐθέων εὐλογηθήσεται. » Οἱ γὰρ ἰσότητος καὶ δικαιοσύνης ἐπιμελούμενοι τῆς θείας εὐλογίας δρέψονται τοὺς καρπούς.
e Dynaton en tę̄ gę̄ estai to sperma autou. • Epeidē gar touto axieraston edokei tois tēnikade anthrōpois, touto tois phylattousi tas entolas dōsein hypischneitai to dōron. Kai dē kai edōke, dia men ton ᾿Abraam tǭ Israēl, dia de ton Dabid tois ex autou, kai dia ton Israēl tois ekgonois, kai tauta paranomois gegenēmenois. « Genea eutheōn eulogēthēsetai. » Hoi gar isotētos kai dikaiosynēs epimeloumenoi tēs theias eulogias drepsontai tous karpous.
"His seed will be mighty on the earth." Since this seemed desirable to people of that time, he promises to give this gift to those who keep the commandments. And indeed he gave it: for Abraham's sake to Israel, for David's sake to those descended from him, and for Israel's sake to his descendants, even though they had become lawless. "The generation of the upright will be blessed." For those who care for equity and righteousness will gather the fruits of the divine blessing.
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« Δόξα καὶ πλοῦτος ἐν τῷ οἴκῳ αὐτοῦ. » Καὶ ταύτας ὡς πρὸς ἀτελεῖς ἔτι, καὶ τῶν τελείων ἐπαΐειν οὐ δυναμένους, ποιεῖται τὰς ὑποσχέσεις. Τοὺς γὰρ τελείους ὁ Δεσπότης Χριστὸς τάναντία διδάσκει, λέγων· « Μὴ κτήσησθε χρυσὸν, μηδὲ ἄργυρον, μήτε χαλκὸν εἰς τὰς ζώνας ὑμῶν, μὴ πήραν εἰς ὁδὸν, μὴ ὑποδήματα, μηδὲ ῥάβδον. » Καὶ πάλιν· « Ἐὰν μή τις ἀποτάξηται πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ, οὐ δύναταί μου εἶναι μαθητής. « Καί · « Εἰ θέλεις τέλειος γενέσθαι, πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς. » ᾿Αλλ' ὅμως ταῦτα νομοθετῶν, ἐκεῖνα τοῖς ἀτελέσι καὶ ὑπισχνεῖται, καὶ δίδωσιν. Οὕτω τῷ Σολομῶντι καὶ πλοῦτον καὶ δόξαν προστέθεικεν Οὕτω τοῖς υἱοῖς Ἰσραὴλ τὸν τῶν Αἰγυπτίων ἐδωρήσατο πλοῦτον. « Καὶ ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος. » ῎Αληστον γὰρ ὁ τῶν ὅλων Θεὸς ἔχει τὴν μνήμην, καὶ ἀείμνηστον αὑτοῦ διαφυλάττει τὸ κλέος.
« Doxa kai ploutos en tǭ oikǭ autou. » Kai tautas hōs pros ateleis eti, kai tōn teleiōn epaïein ou dynamenous, poieitai tas hyposcheseis. Tous gar teleious ho Despotēs Christos tanantia didaskei, legōn; « Mē ktēsēsthe chryson, mēde argyron, mēte chalkon eis tas zōnas hymōn, mē pēran eis hodon, mē hypodēmata, mēde rhabdon. » Kai palin; « Ean mē tis apotaxētai pasi tois hyparchousin autou, ou dynatai mou einai mathētēs. « Kai ; « Ei theleis teleios genesthai, pōlēson sou ta hyparchonta, kai dos ptōchois. » ᾿All' homōs tauta nomothetōn, ekeina tois atelesi kai hypischneitai, kai didōsin. Houtō tǭ Solomōnti kai plouton kai doxan prostetheiken Houtō tois huiois Israēl ton tōn Aigyptiōn edōrēsato plouton. « Kai hē dikaiosynē autou menei eis ton aiōna tou aiōnos. » ᾿Alēston gar ho tōn holōn Theos echei tēn mnēmēn, kai aeimnēston hautou diaphylattei to kleos.
"Glory and wealth are in his house." He makes these promises too as to those still imperfect and unable to grasp perfect things. For Christ the Master teaches the perfect the opposite, saying: "Do not acquire gold, nor silver, nor copper for your belts, nor a bag for the road, nor sandals, nor a staff." And again: "Unless someone renounces all that he has, he cannot be my disciple." And: "If you wish to be perfect, sell your possessions and give to the poor." Yet while laying down these laws he both promises and gives those things to the imperfect. So he added wealth and glory to Solomon; so he gave the sons of Israel the wealth of the Egyptians. "And his righteousness remains for ever and ever." For the God of all keeps an unforgetting memory and preserves his fame ever-remembered.
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« Ἐξανέτειλεν ἐν σκότει φῶς τοῖς ἔθνεσιν. » Σκότος ποτὲ μὲν τὴν ἄγνοιαν, ποτὲ δὲ τὰς συμφορὰς ὀνομάζει, καὶ φῶς δὲ ὡσαύτως νῦν μὲν τὴν γνῶσιν, νῦν δὲ τῶν κακῶν τὴν ἀπαλλαγὴν προσαγορεύει. Λέγει τοίνυν, ὅτι καὶ ἀγνοοῦσιν ὑποδείξει τὴν ἀλήθειαν, καὶ ἐν τῇ τῶν λυπηρῶν προσβολῇ τὴν οἰκείαν ἐπικουρίαν ὀρέξει. Οὕτω τὸν Ἰωσὴφ ἐκ τῆς τῶν ἀδελφῶν μιαιφονίας ἐξήρπασεν, οὕτως αὐτὸν τῆς συκοφαντίας ἀπέφηνε κρείττονα· οὕτω τῆς Σάρῥας ἁρπαγείσης ὤρεξε τῷ ᾿Αβραὰμ τὴν οἰκείαν ῥοπήν · οὕτω τὸν Λάβαν ἐξεδειμάτωσε, καὶ τὸν φεύγοντα τοῦ διώκοντος δυνατώτερον ἔδειξε. Τῆς θείας τοίνυν δυνάμεως καὶ τοῦτο τεκμήριον, τὸ γυμνασίας μὲν εἶνεκα συγχωρεῖν προσβάλλειν τοῖς δικαίοις τὰ λυπηρά, διαλύειν δὲ τούτων τὸ νέφος, καὶ καθαρὰν αἰθρίαν χαρίζεσθαι. « Ελεήμων, καὶ οἰκτίρμων, καὶ δίκαιος.» Ταῦτα δὲ πρυτανεύει δικαιοσύνῃ, καὶ ἐλέῳ, καὶ ἀγαθότητι χρώμενος. Κήδεται μὲν γὰρ ὡς φιλάνθρωπος, στεφανοῦν δὲ τοὺς δικαίους βουλόμενος, συγχωρεῖ τοὺς ἀγῶνας, λύει δὲ τούτους ὅτι τάχιστα διὰ τὴν ἀμέτρητον ἀγαθότητα.
« Exaneteilen en skotei phōs tois ethnesin. » Skotos pote men tēn agnoian, pote de tas symphoras onomazei, kai phōs de hōsautōs nyn men tēn gnōsin, nyn de tōn kakōn tēn apallagēn prosagoreuei. Legei toinyn, hoti kai agnoousin hypodeixei tēn alētheian, kai en tę̄ tōn lypērōn prosbolę̄ tēn oikeian epikourian orexei. Houtō ton Iōsēph ek tēs tōn adelphōn miaiphonias exērpasen, houtōs auton tēs sykophantias apephēne kreittona; houtō tēs Sarrhas harpageisēs ōrexe tǭ ᾿Abraam tēn oikeian rhopēn ; houtō ton Laban exedeimatōse, kai ton pheugonta tou diōkontos dynatōteron edeixe. Tēs theias toinyn dynameōs kai touto tekmērion, to gymnasias men eineka synchōrein prosballein tois dikaiois ta lypēra, dialyein de toutōn to nephos, kai katharan aithrian charizesthai. « Eleēmōn, kai oiktirmōn, kai dikaios.» Tauta de prytaneuei dikaiosynę̄, kai eleǭ, kai agathotēti chrōmenos. Kēdetai men gar hōs philanthrōpos, stephanoun de tous dikaious boulomenos, synchōrei tous agōnas, lyei de toutous hoti tachista dia tēn ametrēton agathotēta.
"Light has risen in darkness for the upright." He sometimes calls ignorance darkness, sometimes misfortunes; and likewise light now means knowledge, now release from evils. He says, then, that he will show the truth to those who are ignorant, and will stretch out his help when distresses attack. So he snatched Joseph from his brothers' murderous intent; so he made him stronger than the false accusation; so when Sarah was carried off he stretched out his help to Abraham; so he terrified Laban and showed the fugitive stronger than the pursuer. This too is a proof of the divine power: that for the sake of training he allows distresses to attack the righteous, but dissolves their cloud and grants a clear sky. "Merciful, compassionate, and righteous." He governs these things using righteousness, mercy, and goodness. For he cares as one who loves humankind; wishing to crown the righteous, he permits the contests, but ends them as quickly as possible because of his immeasurable goodness.
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« Χρηστὸς ἀνὴρ ὁ οἰκτείρων, καὶ κιχρῶν· οἰκονομήσει τοὺς λόγους αὐτοῦ ἐν κρίσει. » Ὁ δὲ Σύμμαχος οὕτως· Ἀγαθὸς, χαριστικὸς, καὶ κιχρῶν, οἰκονομῶν τὰ πράγματα αὐτοῦ μετὰ κρίσεως. Ὁ γὰρ τὸν οἰκεῖον δεσπότην μιμούμενος φιλοτίμως θεραπεύει τοὺς ὁμοδούλους· οἰκτείρων μὲν, ὡς τῆς φύσεως κοινωνός, κιχρῶν δὲ, ὡς τὴν ἔκτισιν παρὰ τοῦ κοινοῦ προσμένων Δεσπότου. Οὐδὲν δὲ ὁ τοιοῦτος ἀδιακρίτως ἐργάζεται, ἀλλ᾽ ὀρθῶς χρώμενος λογισμῷ, καὶ τοὺς λόγους καὶ τὰ ἔργα κοσμεῖ. Ὅτι εἰς τὸν αἰῶνα οὐ σαλευθήσεται. » Βεβαίαν γὰρ ὁ τοιοῦτος ἔχει τὴν γνώμην, οὐδεμίαν τροπήν δεχομένην ἐν ταῖς τῶν καιρῶν δυσκολίαις.
« Chrēstos anēr ho oikteirōn, kai kichrōn; oikonomēsei tous logous autou en krisei. » Ho de Symmachos houtōs; Agathos, charistikos, kai kichrōn, oikonomōn ta pragmata autou meta kriseōs. Ho gar ton oikeion despotēn mimoumenos philotimōs therapeuei tous homodoulous; oikteirōn men, hōs tēs physeōs koinōnos, kichrōn de, hōs tēn ektisin para tou koinou prosmenōn Despotou. Ouden de ho toioutos adiakritōs ergazetai, all᾽ orthōs chrōmenos logismǭ, kai tous logous kai ta erga kosmei. Hoti eis ton aiōna ou saleuthēsetai. » Bebaian gar ho toioutos echei tēn gnōmēn, oudemian tropēn dechomenēn en tais tōn kairōn dyskoliais.
"Good is the man who shows pity and lends; he will manage his words with judgment." Symmachus has: "Good, gracious, and lending, managing his affairs with judgment." For one who imitates his own Master serves his fellow servants generously: showing pity as a sharer in their nature, and lending as one who expects repayment from the common Master. Such a one does nothing indiscriminately, but using right reasoning he orders both his words and his deeds. "For he will not be shaken for ever." For such a one has a firm mind that admits no change in the difficulties of the times.
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« Εἰς μνημόσυνον αἰώνιον ἔσται δίκαιος. Πολυθρύλλητος δὲ ὁ τοιοῦτος ἔσται, καὶ παρὰ πᾶσιν ἀοίδιμος, καὶ ἀείμνηστον καταλείψει τὸ κλέος. • ᾿Ἀπὸ ἀκοῆς πονηρᾶς οὐ φοβηθήσεται. » Οὔτε δὲ ἀπειλὰς δείσει, οὔτε ἀγγελίας φόβον ἱκανὰς ἐμποιῆσαι. « Ἑτοίμη ἡ καρδία αὐτοῦ ἐλπίζειν ἐπὶ Κυρίου. » Ὁ δὲ Σύμμαχος τὴν ἑτοίμην πάλιν ἐδραίαν ἡρμήνευσεν. Ἑδραίαν ἔχει, φησὶ, καὶ βεβαίαν τὴν εἰς Θεὸν ἐλπίδα, καὶ διὰ τοῦτο τῶν τοιούτων θορύβων καταφρονεῖ.
« Eis mnēmosynon aiōnion estai dikaios. Polythryllētos de ho toioutos estai, kai para pasin aoidimos, kai aeimnēston kataleipsei to kleos. • ᾿Apo akoēs ponēras ou phobēthēsetai. » Oute de apeilas deisei, oute angelias phobon hikanas empoiēsai. « Hetoimē hē kardia autou elpizein epi Kyriou. » Ho de Symmachos tēn hetoimēn palin edraian hērmēneusen. Hedraian echei, phēsi, kai bebaian tēn eis Theon elpida, kai dia touto tōn toioutōn thorybōn kataphronei.
"The righteous will be in everlasting remembrance." Such a one will be renowned and celebrated by all and will leave an ever-remembered fame. "He will not be afraid of an evil report." He will not fear threats or news able to cause fear. "His heart is ready to hope in the Lord." Symmachus again rendered "ready" as "firm." "He has a settled and firm hope in God," he says, "and therefore despises such disturbances."
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« Ἐστήρικται ἡ καρδία αὐτοῦ, οὐ μὴ φοβηθῇ, ἕως οὗ ἐπίδῃ ἐπὶ τοὺς ἐχθροὺς αὐτοῦ. » Οὐ γὰρ μόνον οὐ δέδιε τοὺς δυσμενεῖς, ἀλλὰ καὶ τὴν ἐκείνων ἧτταν διὰ τὴν εἰς Θεὸν ἐλπίδα προσμένει. · Ἐσκόρπισεν, ἔδωκε τοῖς πένησιν· ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος. » Τούτων ἕκαστον διδασκαλίαν ἀρετῆς τοῖς βουλομένοις προσφέρει. Λέγει δὲ, ὅτι ὁ τῇ εὐλαβείᾳ καὶ τῷ θείῳ φόβῳ κοσμούμενος οὐχ ἁπλῶς τοῖς δεομένοις ὀρέγει τὸν ἔλεον, ἀλλὰ μετὰ πολλῆς φιλοτιμίας τοῦτο ποιεῖ, καὶ μιμεῖται τοὺς σπείροντας ἀφειδῶς τὰ σπέρματα, καὶ σκεδαννύντας διὰ τὴν τῶν δραγμάτων ἐλπίδα. Παραπλησίως γὰρ καὶ οὗτος τῆς δικαιοσύνης προσμένει τὸ κέρδος. « Τὸ κέρας αὐτοῦ ὑψωθήσεται ἐν δόξῃ. » Κέρας τὴν ἰσχὺν καλεῖ ἐκ μεταφορᾶς τῶν ζώων τῶν καθωπλισμένων τοῖς κέρασι, καὶ τούτοις ἀμυνομένων τοὺς ἐπιόντας. Λέγει τοίνυν ὅτι καὶ δυνατὸς καὶ περίβλεπτος ἔσται ὁ τῆς ἀρετῆς κεκτημένος τὸν πλοῦτον.
« Estēriktai hē kardia autou, ou mē phobēthę̄, heōs hou epidę̄ epi tous echthrous autou. » Ou gar monon ou dedie tous dysmeneis, alla kai tēn ekeinōn hēttan dia tēn eis Theon elpida prosmenei. ; Eskorpisen, edōke tois penēsin; hē dikaiosynē autou menei eis ton aiōna tou aiōnos. » Toutōn hekaston didaskalian aretēs tois boulomenois prospherei. Legei de, hoti ho tę̄ eulabeią kai tǭ theiǭ phobǭ kosmoumenos ouch haplōs tois deomenois oregei ton eleon, alla meta pollēs philotimias touto poiei, kai mimeitai tous speirontas apheidōs ta spermata, kai skedannyntas dia tēn tōn dragmatōn elpida. Paraplēsiōs gar kai houtos tēs dikaiosynēs prosmenei to kerdos. « To keras autou hypsōthēsetai en doxę̄. » Keras tēn ischyn kalei ek metaphoras tōn zōōn tōn kathōplismenōn tois kerasi, kai toutois amynomenōn tous epiontas. Legei toinyn hoti kai dynatos kai peribleptos estai ho tēs aretēs kektēmenos ton plouton.
"His heart is established; he will not be afraid until he looks upon his enemies." For he not only does not fear his foes but even awaits their defeat because of his hope in God. "He scattered, he gave to the poor; his righteousness remains for ever and ever." Each of these offers teaching in virtue to those who wish it. He says that the one adorned with reverence and divine fear does not simply hold out mercy to the needy, but does so with great generosity, and imitates those who sow seed unsparingly and scatter it in hope of the sheaves. For he too in the same way awaits the profit of righteousness. "His horn will be exalted in glory." He calls strength a horn, by a metaphor from animals armed with horns who defend themselves with them against attackers. He says, then, that one who has acquired the wealth of virtue will be both powerful and admired.
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« ᾿Αμαρτωλὸς ὄψεται, καὶ ὀργισθήσεται, τοὺς ὀδόντας αὐτοῦ βρύξει, καὶ τακήσεται, ἐπιθυμία ἁμαρτωλοῦ ἀπολεῖται. » Οἱ δὲ κακίᾳ συζῇν προαιρούμενοι, τῶν δικαίων ὁρῶντες τὴν περιφάνειαν, τακήσονται μὲν τῷ φθόνῳ, καὶ τῆς μιαιφονίας τυρεύσουσι μηχανάς · διαμαρτήσονται δὲ τῶν βουλευμάτων, καὶ τῆς ἐπιθυμίας οὐκ ἀπολαύσουσιν. ῎Αδικος γὰρ αὕτη καὶ λίαν θεομισής.
« ᾿Amartōlos opsetai, kai orgisthēsetai, tous odontas autou bryxei, kai takēsetai, epithymia hamartōlou apoleitai. » Hoi de kakią syzę̄n proairoumenoi, tōn dikaiōn horōntes tēn periphaneian, takēsontai men tǭ phthonǭ, kai tēs miaiphonias tyreusousi mēchanas ; diamartēsontai de tōn bouleumatōn, kai tēs epithymias ouk apolausousin. ᾿Adikos gar hautē kai lian theomisēs.
"The sinner will see and be angry; he will gnash his teeth and melt away; the desire of the sinner will perish." Those who choose to live in wickedness, seeing the renown of the righteous, will melt with envy and contrive murderous devices; but they will fail in their plans and not enjoy their desire. For it is unjust and very hateful to God.
Chapter 112
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᾿Αλληλούϊα. Ετερος ὕμνος καὶ οὗτος εἰς ὠφέλειαν συγγεγραμμένος, καὶ ἐγείρων τοὺς ἀνθρώπους εἰς ὑμνῳδίαν τοῦ εὐεργέτου. « Αἰνεῖτε, παῖδες, Κύριον. › Παῖδας ἐνταῦθα οὐ τοὺς νέους, ὡς τινες ὑπέλαβον, ἀλλὰ τοὺς δούλους καλεῖ. Οὕτω γὰρ καὶ ὁ ᾿Ακύλας, καὶ ὁ Σύμμαχος, καὶ ὁ Θεοδοτίων ἡρμήνευσαν· καὶ ὁ Ἑβραῖος ᾿Αβδή λέγει. Οὕτω δὲ καὶ ὁ Σύρος. Καὶ τὸ αἰνεῖτε ὁ Ἑβραῖος Ἀλληλούϊα εἶπεν· ὡς εἶναι δῆλον ὅτι Ἀλληλούϊα, Αἰνεῖτε Κύριον ἑρμηνεύεται. • Αἰνεῖτε τὸ ὄνομα Κυρίου. Εἴη τὸ ὄνομα Κυρίου εὐλογημένον, ἀπὸ τοῦ νῦν, καὶ ἕως τοῦ αἰῶνος. • Προσήκει, φησὶν, ὑμᾶς δούλους ὄντας, καὶ ἀπὸ τοῦ Θεοῦ τὸ εἶναι λαβόντας, ὑμνεῖν αὐτοῦ τὸ ὄνομα, κἂν ἀγνοῆτε τὴν φύσιν. Ἔχει μὲν γὰρ τὴν εὐλογίαν καὶ τὴν εὐφημίαν ἄναρχον καὶ ἀήττητον. Τὸ γὰρ, « ἀπὸ τοῦ αἰῶνος καὶ ἕως τοῦ αἰῶνος » δηλοῖ τοῦτο. Δεῖ δὲ ὅμως καὶ ἡμᾶς, οἷα δὴ ποιητῇ, προσφέρειν τὸν χαριστήριον ὕμνον.
᾿Allēlouïa. Eteros hymnos kai houtos eis ōpheleian syngegrammenos, kai egeirōn tous anthrōpous eis hymnǭdian tou euergetou. « Aineite, paides, Kyrion. › Paidas entautha ou tous neous, hōs tines hypelabon, alla tous doulous kalei. Houtō gar kai ho ᾿Akylas, kai ho Symmachos, kai ho Theodotiōn hērmēneusan; kai ho Hebraios ᾿Abdē legei. Houtō de kai ho Syros. Kai to aineite ho Hebraios Allēlouïa eipen; hōs einai dēlon hoti Allēlouïa, Aineite Kyrion hermēneuetai. • Aineite to onoma Kyriou. Eiē to onoma Kyriou eulogēmenon, apo tou nyn, kai heōs tou aiōnos. • Prosēkei, phēsin, hymas doulous ontas, kai apo tou Theou to einai labontas, hymnein autou to onoma, kan agnoēte tēn physin. Echei men gar tēn eulogian kai tēn euphēmian anarchon kai aēttēton. To gar, « apo tou aiōnos kai heōs tou aiōnos » dēloi touto. Dei de homōs kai hēmas, hoia dē poiētę̄, prospherein ton charistērion hymnon.
Alleluia. This too is another hymn written for our benefit, rousing human beings to hymn their benefactor. "Praise the Lord, you servants." Here by "children" (paides) he means not the young, as some have supposed, but servants. For so Aquila, Symmachus, and Theodotion rendered it; and the Hebrew says "abde"; and so too the Syriac. And for "praise" the Hebrew said "Alleluia," so that it is clear that "Alleluia" means "Praise the Lord." "Praise the name of the Lord. May the name of the Lord be blessed from now and for ever." "It is fitting," he says, "for you, being servants and having received your being from God, to hymn his name, even if you do not know his nature. For he has blessing and praise without beginning and invincible"; "from everlasting to everlasting" shows this. "Yet we too, as to our Maker, must offer the hymn of thanksgiving."
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« ᾿Ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν αἰνετὸν τὸ ὄνομα Κυρίου. » Τὴν μετὰ τὴν ἐνανθρώπησιν τοῦ Μονογενοῦς τοῖς ἔθνεσι παρασχεθεῖσαν θεογνωσίαν ὁ ψαλμὸς προεθέσπισε. Πάλαι μὲν γὰρ ὁ τῶν ὅλων Θεὸς οὐδὲ παρὰ πάντων Ἰουδαίων ὑμνεῖτο, ἀλλὰ παρ' ὀλίγων τῶν εὐσεβείᾳ συζώντων· μετὰ δὲ τὴν ἐκ Παρθένου γέννησιν, καὶ τὸ σωτήριον πάθος, εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος τῶν κηρύκων τῆς ἀληθείας, « καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν, » καὶ ἐπληρώθη ἡ σύμπασα γῆ τοῦ γνῶναι τὸν Κύριον, ὡς ὕδωρ πολὺ κατακαλύψαι θαλάσσας. Τοῦτο καὶ δι᾿ ἑτέρου προφήτου ὁ τῶν ὅλων ἔφη Θεός· « Οὐκ ἔστι μοι θέλημα ἐν ὑμῖν, καὶ θυσίαν οὐ προσδέξομαι ἐκ τῶν χειρῶν ὑμῶν, ὅτι ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν μέγα τὸ ὄνομά μου ἐν τοῖς ἔθνεσι, καὶ ἐν παντὶ τόπῳ θυμίαμα προσφέρεται τῷ ὀνόματί μου, καὶ θυσία καθαρά. » Συνῳδὰ δὲ τούτοις καὶ ἡ πνευματικὴ μελῳδία θεσπίζει.
« ᾿Apo anatolōn hēliou mechri dysmōn aineton to onoma Kyriou. » Tēn meta tēn enanthrōpēsin tou Monogenous tois ethnesi paraschetheisan theognōsian ho psalmos proethespise. Palai men gar ho tōn holōn Theos oude para pantōn Ioudaiōn hymneito, alla par' oligōn tōn eusebeią syzōntōn; meta de tēn ek Parthenou gennēsin, kai to sōtērion pathos, eis pasan tēn gēn exēlthen ho phthongos tōn kērykōn tēs alētheias, « kai eis ta perata tēs oikoumenēs ta rhēmata autōn, » kai eplērōthē hē sympasa gē tou gnōnai ton Kyrion, hōs hydōr poly katakalypsai thalassas. Touto kai di᾿ heterou prophētou ho tōn holōn ephē Theos; « Ouk esti moi thelēma en hymin, kai thysian ou prosdexomai ek tōn cheirōn hymōn, hoti apo anatolōn hēliou mechri dysmōn mega to onoma mou en tois ethnesi, kai en panti topǭ thymiama prospheretai tǭ onomati mou, kai thysia kathara. » Synǭda de toutois kai hē pneumatikē melǭdia thespizei.
"From the rising of the sun to its setting the name of the Lord is to be praised." The psalm foretold the knowledge of God given to the nations after the incarnation of the Only-begotten. For of old the God of all was not hymned even by all the Jews, but by the few who lived in piety; but after the birth from the Virgin and the saving passion, the voice of the heralds of truth went out into all the earth, "and their words to the ends of the world," and the whole earth was filled with the knowledge of the Lord, as much water covers the seas. The God of all said this also through another prophet: "I have no pleasure in you, and I will not accept sacrifice from your hands; for from the rising of the sun to its setting my name is great among the nations, and in every place incense is offered to my name, and a pure sacrifice." The spiritual song prophesies in agreement with this.
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• Ὑψηλὸς ἐπὶ πάντα τὰ ἔθνη ὁ Κύριος, ἐπὶ τοὺς οὐρανοὺς ἡ δόξα αὐτοῦ. » "Απαντα γὰρ τὰ ἔθνη μεμάθηκεν ὡς αὐτός ἐστιν ὕψιστος, καὶ Θεὸς, καὶ τῶν ἁπάντων δημιουργὸς, καὶ ὑπὸ τῶν οὐρανίων ἀγγέλων ἀνυμνούμενος.
• Hypsēlos epi panta ta ethnē ho Kyrios, epi tous ouranous hē doxa autou. » "Apanta gar ta ethnē memathēken hōs autos estin hypsistos, kai Theos, kai tōn hapantōn dēmiourgos, kai hypo tōn ouraniōn angelōn anymnoumenos.
"The Lord is high above all the nations; his glory is above the heavens." For all the nations have learned that he is most high, God, and Creator of all, hymned by the heavenly angels.
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« Τίς ὡς ὁ Κύριος ὁ Θεὸς ἡμῶν; · Πολλάκις τοῦτο ἡ θεία Γραφὴ λέγει. Καὶ γὰρ ὁ μακάριος Μωϋσῆς τοῦτο λέγει· «Τίς ὅμοιός σοι ἐν θεοῖς, Κύριε;» Τίς ὅμοιός σοι, δεδοξασμένος ἐν ἁγίοις; Καὶ ὁ μακάριος Δαβὶδ, ὅτι « Τίς ἐν νεφέλαις ἰσωθήσεται τῷ Κυρίῳ; ἢ τις ὁμοιωθήσεται τῷ Κυρίῳ ἐν υἱοῖς Θεοῦ; › Καὶ πάλιν, ὅτι « Τίς Θεὸς παρὲξ τοῦ Κυρίου, ἢ τίς Θεὸς πλὴν τοῦ Θεοῦ ἡμῶν; » Διὰ πάντων δὲ τούτων τὸ ἀσύγκριτον τοῦ Θεοῦ τῶν ὅλων μανθάνομεν, καὶ ὅτι δὲ οὐδὲν τῶν ὄντων παραβληθῆναι δύναται τῇ τοῦ Θεοῦ φύσει, ἢ δυνάμει, ἢ ἐνεργείᾳ. • Ὁ ἐν ὑψηλοῖς οἰκῶν, καὶ τὰ ταπεινὰ ἐφορῶν ἐν τῷ οὐρανῷ, καὶ ἐν τῇ γῇ. » Τοῖς οὐρανοῖς γὰρ ἐνδιαιτᾶσθαι δοκῶν ἐποπτεύει τὰ σύμπαντα, καὶ οὐδὲν ἀτημέλητον τῶν ὄντων ἐᾷ.
« Tis hōs ho Kyrios ho Theos hēmōn? ; Pollakis touto hē theia Graphē legei. Kai gar ho makarios Mōÿsēs touto legei; «Tis homoios soi en theois, Kyrie?» Tis homoios soi, dedoxasmenos en hagiois? Kai ho makarios Dabid, hoti « Tis en nephelais isōthēsetai tǭ Kyriǭ? ē tis homoiōthēsetai tǭ Kyriǭ en huiois Theou? › Kai palin, hoti « Tis Theos parex tou Kyriou, ē tis Theos plēn tou Theou hēmōn? » Dia pantōn de toutōn to asynkriton tou Theou tōn holōn manthanomen, kai hoti de ouden tōn ontōn parablēthēnai dynatai tę̄ tou Theou physei, ē dynamei, ē energeią. • Ho en hypsēlois oikōn, kai ta tapeina ephorōn en tǭ ouranǭ, kai en tę̄ gę̄. » Tois ouranois gar endiaitasthai dokōn epopteuei ta sympanta, kai ouden atēmelēton tōn ontōn eą.
"Who is like the Lord our God?" The divine Scripture often says this. The blessed Moses says: "Who is like you among the gods, O Lord? Who is like you, glorified among the holy ones?" And the blessed David: "Who among the clouds will be equal to the Lord? Or who will be likened to the Lord among the sons of God?" And again: "Who is God but the Lord, or who is God except our God?" Through all these we learn that the God of all is beyond comparison, and that nothing that exists can be compared with God's nature, power, or operation. "Who dwells on high and looks upon what is lowly in heaven and on earth." For though he seems to dwell in the heavens, he oversees all things and leaves nothing that exists neglected.
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Ὁ ἐγείρων ἀπὸ γῆς πτωχὸν, καὶ ἀπὸ κοπρίας ἀνυψῶν πένητα· τοῦ καθίσαι αὐτὸν μετὰ ἀρχόντων, μετὰ ἀρχόντων λαοῦ αὐτοῦ. » Ταῦτα καὶ ἡ μακαρία εἴρηκεν ῎Ἄννα, τὸν χαριστήριον ὕμνον ὑφαίνουσα τῷ Θεῷ. Ὁρῶμεν δὲ αὐτὰ διηνεκῶς ὑπὸ τοῦ Θεοῦ τῶν ὅλων γινόμενα. Οὕτω τὸν μακάριον Δαβὶδ ποιμένα ὄντα βασιλέα πεποίηκεν· οὕτω τὸν Ἰωσὴφ εἰς δουλείαν μεταπεσόντα ἐπὶ τὸν βασιλικὸν κεκάθικε θρόνον · οὕτω τὸν Μωϋσέα προβατέα γινόμενον δημαγωγὸν ἀπέφηνε τοῦ λαοῦ, καὶ Θεὸν ἐχειροτόνησε τοῦ Φαραώ· οὕτω τὰ ἔθνη τὰ τῇ πτωχείᾳ τῆς ἀσεβείας δουλεύοντα, καὶ τῇ κόπρῳ τῆς ἁμαρτίας ἐπικαθήμενα, τῶν τῷ Ἰσραὴλ δεδωρημένων ἠξίωσεν ἀγαθῶν· οὕτω τὴν ἀνθρωπείαν φύσιν εἰς αὐτὸν καταπεσοῦσαν τὸν τοῦ θανάτου πυθμένα ἀνέλαβε, καὶ ἀνήγαγε, καὶ ἐκάθισεν ἐπάνω πάσης ἀρχῆς, καὶ ἐξουσίας, καὶ κυριότητος, καὶ παντὸς ὀνόματος ὀνομαζομένου, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι.
Ho egeirōn apo gēs ptōchon, kai apo koprias anypsōn penēta; tou kathisai auton meta archontōn, meta archontōn laou autou. » Tauta kai hē makaria eirēken ᾿Anna, ton charistērion hymnon hyphainousa tǭ Theǭ. Horōmen de auta diēnekōs hypo tou Theou tōn holōn ginomena. Houtō ton makarion Dabid poimena onta basilea pepoiēken; houtō ton Iōsēph eis douleian metapesonta epi ton basilikon kekathike thronon ; houtō ton Mōÿsea probatea ginomenon dēmagōgon apephēne tou laou, kai Theon echeirotonēse tou Pharaō; houtō ta ethnē ta tę̄ ptōcheią tēs asebeias douleuonta, kai tę̄ koprǭ tēs hamartias epikathēmena, tōn tǭ Israēl dedōrēmenōn ēxiōsen agathōn; houtō tēn anthrōpeian physin eis auton katapesousan ton tou thanatou pythmena anelabe, kai anēgage, kai ekathisen epanō pasēs archēs, kai exousias, kai kyriotētos, kai pantos onomatos onomazomenou, ou monon en tǭ aiōni toutǭ, alla kai en tǭ mellonti.
"Who raises the poor from the earth and lifts the needy from the dunghill, to seat him with rulers, with the rulers of his people." The blessed Hannah said this too, weaving her hymn of thanksgiving to God. And we see these things continually done by the God of all. So he made the blessed David, a shepherd, king; so he seated Joseph, who had fallen into slavery, on the royal throne; so he made Moses, a keeper of sheep, leader of the people and appointed him god to Pharaoh; so he counted the nations, enslaved to the poverty of ungodliness and sitting on the dung of sin, worthy of the good things given to Israel; so he took up human nature, which had fallen to the very bottom of death, raised it, and seated it above every rule and authority and dominion and every name that is named, not only in this age but also in the age to come.
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« Ὁ κατοικίζων στεῖραν ἐν οἴκῳ, μητέρα ἐπὶ τέκνοις εὐφραινομένην. » Καὶ τοῦτο ὡσαύτως ἔστιν ἰδεῖν καὶ ἐπ᾿ ἀνθρώπων συμβαῖνον. Καὶ γὰρ καὶ τὴν Σάῤῥαν, καὶ τὴν Ῥεβέκκαν, καὶ τὴν Ῥαχήλ, καὶ τὴν "Ανναν, καὶ τοῦ Σαμψὼν τὴν μητέρα, καὶ τὴν Ἐλισάβετ, στερίφας οὔσας, μητέρας παίδων ἀπέφηνεν. Κυριώτερον δὲ τοῦτο καὶ ἀληθέστερον ἐπὶ τῆς Ἐκκλησίας ἔστιν ἰδεῖν · στεῖραν γὰρ ταύτην οὖσαν πάλαι, καὶ ἅπαιδα, μητέρα πεποίηκεν, ἐπὶ τέκνοις ἀναριθμήτοις εὐφραινομένην, κατὰ τὴν προφητείαν τὴν λέγουσαν · · Εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα· ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου, μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.
« Ho katoikizōn steiran en oikǭ, mētera epi teknois euphrainomenēn. » Kai touto hōsautōs estin idein kai ep᾿ anthrōpōn symbainon. Kai gar kai tēn Sarrhan, kai tēn Rhebekkan, kai tēn Rhachēl, kai tēn "Annan, kai tou Sampsōn tēn mētera, kai tēn Elisabet, steriphas ousas, mēteras paidōn apephēnen. Kyriōteron de touto kai alēthesteron epi tēs Ekklēsias estin idein ; steiran gar tautēn ousan palai, kai hapaida, mētera pepoiēken, epi teknois anarithmētois euphrainomenēn, kata tēn prophēteian tēn legousan ; ; Euphranthēti, steira hē ou tiktousa, rhēxon kai boēson hē ouk ōdinousa; hoti polla ta tekna tēs erēmou, mallon ē tēs echousēs ton andra.
"Who settles the barren woman in a house, a mother rejoicing over children." This too can likewise be seen happening among human beings. For Sarah, Rebekah, Rachel, Hannah, Samson's mother, and Elizabeth, who were barren, he made mothers of children. But this is seen more properly and truly in the Church. For, being formerly barren and childless, he made her a mother rejoicing over countless children, according to the prophecy that says: "Rejoice, barren one who does not bear; break forth and shout, you who are not in labor; for many are the children of the desolate one, more than of her who has a husband."
Chapter 113
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Αλληλούϊα. Ὕμνος καὶ οὗτός ἐστι τὰς Ἰουδαίοις ὑπὸ τοῦ Θεοῦ παρασχεθείσας εὐεργεσίας διεξιών, καὶ τὴν τοῦ Θεοῦ δύναμιν διηγούμενος, καὶ τῶν εἰδώλων κωμῳδῶν τὴν ἀσθένειαν. ῾Αρμόττει δὲ καὶ οὗτος ὁ ὕμνος τοῖς ἐξ ἐθνῶν πεπιστευκόσι, καὶ τῆς τῶν εἰδώλων πλάνης ἀπηλλαγμένοις· μανθάνουσι γὰρ ὅσον τὸ μέσον τῶν οὐκ ὄντων πρὸς τὸν ὄντα Θεόν. « Ἐν ἐξόδῳ Ἰσραὴλ ἐξ Αἰγύπτου, οἴκου Ἰακὼβ ἐκ λαοῦ βαρβάρου. Ἐγενήθη Ἰουδαία ἁγίασμα αὐτοῦ, Ἰσραὴλ ἐξουσία αὐτοῦ. » Τῆς Αἰγύπτου, φησὶ, τὸν Ἰσραὴλ ὁ Δεσπότης ἐλευθερώσας, καὶ τῆς τῶν ἀλλοφύλων ἐκείνων καὶ βαρβάρων ἀπαλλάξας δουλείας, λαὸν μὲν τοῦτον οἰκεῖον ἀπέφηνεν, ἐν δὲ τῇ Ἰουδαίᾳ τὸν νεῶν τὸν οἰκεῖον ἐδείματο. ῾Αγίασμα γὰρ τοῦτον ἐκάλεσεν.
Allēlouïa. Hymnos kai houtos esti tas Ioudaiois hypo tou Theou paraschetheisas euergesias diexiōn, kai tēn tou Theou dynamin diēgoumenos, kai tōn eidōlōn kōmǭdōn tēn astheneian. ῾Armottei de kai houtos ho hymnos tois ex ethnōn pepisteukosi, kai tēs tōn eidōlōn planēs apēllagmenois; manthanousi gar hoson to meson tōn ouk ontōn pros ton onta Theon. « En exodǭ Israēl ex Aigyptou, oikou Iakōb ek laou barbarou. Egenēthē Ioudaia hagiasma autou, Israēl exousia autou. » Tēs Aigyptou, phēsi, ton Israēl ho Despotēs eleutherōsas, kai tēs tōn allophylōn ekeinōn kai barbarōn apallaxas douleias, laon men touton oikeion apephēnen, en de tę̄ Ioudaią ton neōn ton oikeion edeimato. ῾Agiasma gar touton ekalesen.
Alleluia. This too is a hymn recounting the benefits God provided to the Jews, narrating God's power and mocking the weakness of the idols. This hymn also suits those from the nations who have believed and been freed from the error of idols; for they learn how great is the difference between the nonexistent gods and the God who is. "When Israel went out of Egypt, the house of Jacob from a barbarous people, Judea became his sanctuary, Israel his dominion." "The Master," he says, "having freed Israel from Egypt and released them from slavery to those foreigners and barbarians, made them his own people, and in Judea he built his own temple." He called this the "sanctuary."
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: Ἡ θάλασσα εἶδε, καὶ ἔφυγεν, ὁ Ἰορδάνης ἐστράφη εἰς τὰ ὀπίσω. Τὰ ὄρη ἐσκίρτησαν ὡσεὶ κριοὶ, καὶ οἱ βουνοὶ ὡς ἀρνία προβάτων. » Προσωποποιεῖ τὰ εἰρημένα, καὶ τοῖς ἀψύχοις τῷ λόγῳ περιτίθησιν αἴσθησιν, τοῦ Θεοῦ κηρύττων τὴν δύναμιν. Σοῦ γὰρ, φησὶν, ἡγουμένου τοῦ λαοῦ ὑπεχώρησε μὲν ἔνθεν κἀκεῖθεν ἡ θάλασσα δείσασα, τὴν δὲ πορείαν παρέσχεν ἀκώλυτον. Ανεχαίτισε δὲ ὁ ποταμὸς, καὶ τῶν οἰκείων ῥευμάτων ἐπέσχε τὴν ῥύμην, καθάπερ τις λογικὸς ἐν τῇ κιβωτῷ τὴν σὴν φανταζόμενος δύναμιν · καὶ οἱ βουνοὶ, καὶ τὰ ὄρη ἐκινήθη, καὶ χορεύειν ἐδόκει, ἅτε δὴ τῶν οὐρανῶν τὸν Δεσπότην δεξάμενα · λέγει δὲ τὸ Σινᾶ ὄρος, καὶ τὸ Χωρήβ. Ἐν ἐκείνοις γὰρ ὁ Θεὸς τὴν οἰκείαν ἐπιφάνειαν ἐποιήσατο. Εἶτα καὶ πεῦσιν τοῖς προειρημένοις προσφέρει.
: Hē thalassa eide, kai ephygen, ho Iordanēs estraphē eis ta opisō. Ta orē eskirtēsan hōsei krioi, kai hoi bounoi hōs arnia probatōn. » Prosōpopoiei ta eirēmena, kai tois apsychois tǭ logǭ peritithēsin aisthēsin, tou Theou kēryttōn tēn dynamin. Sou gar, phēsin, hēgoumenou tou laou hypechōrēse men enthen kakeithen hē thalassa deisasa, tēn de poreian pareschen akōlyton. Anechaitise de ho potamos, kai tōn oikeiōn rheumatōn epesche tēn rhymēn, kathaper tis logikos en tę̄ kibōtǭ tēn sēn phantazomenos dynamin ; kai hoi bounoi, kai ta orē ekinēthē, kai choreuein edokei, hate dē tōn ouranōn ton Despotēn dexamena ; legei de to Sina oros, kai to Chōrēb. En ekeinois gar ho Theos tēn oikeian epiphaneian epoiēsato. Eita kai peusin tois proeirēmenois prospherei.
"The sea saw and fled; the Jordan turned back. The mountains skipped like rams, and the hills like lambs of the flock." He personifies these things and in his words gives perception to inanimate things, proclaiming God's power. "When you led the people," he says, "the sea drew back in fear on either side and allowed an unhindered passage. The river reared back and checked the rush of its streams, as if it were a rational being picturing your power in the ark; and the hills and mountains were moved and seemed to dance, since they had received the Master of the heavens." He means Mount Sinai and Horeb; for on them God made his appearing. Then he puts a question to the things just mentioned.
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« Τί σοί ἐστι, θάλασσα, ὅτι ἔφυγες ; καὶ σὺ, Ἰορδάνη, ὅτι ἐστράφης εἰς τὰ ὀπίσω; Τὰ ὄρη, ὅτι ἐσκιρτήσατε ὡσεὶ κριοὶ, καὶ οἱ βουνοὶ ὡς ἀρνία προβάτων; · Καὶ ἐπειδὴ ἄλογα ἦν ἐκεῖνα, καὶ ἄψυχα, αὐτὸς ποιεῖται ὑπὲρ αὐτῶν τὴν ἀπόκρισιν.
« Ti soi esti, thalassa, hoti ephyges ? kai sy, Iordanē, hoti estraphēs eis ta opisō? Ta orē, hoti eskirtēsate hōsei krioi, kai hoi bounoi hōs arnia probatōn? ; Kai epeidē aloga ēn ekeina, kai apsycha, autos poieitai hyper autōn tēn apokrisin.
"What ails you, O sea, that you fled? And you, O Jordan, that you turned back? You mountains, that you skipped like rams, and you hills like lambs of the flock?" And since those things were irrational and inanimate, he himself gives the answer for them.
113.7PG 80 80:1789
« Απὸ προσώπου Κυρίου ἐσαλεύθη ἡ γῆ, ἀπὸ προσώπου τοῦ Θεοῦ Ἰακώβ. Τοῦ στρέψαντος τὴν πέτραν εἰς λίμνας ὑδάτων, καὶ τὴν ἀκρότομον εἰς πηγὰς ὑδάτων. » Τούτων ἕκαστον, φησὶ, διὰ τὸν ἐπιφανέντα γεγένηται Κύριον. Ταύτην αἰτίαν ἔχει τῆς γῆς ὁ κλόνος, καὶ ἡ τῆς θαλάττης διαίρεσις. Αὐτὸς γὰρ καὶ τὴν ἄγονον πέτραν, τὴν πάσης ἰκμάδος ἐστερημένην, καὶ μηδὲ τομῆς διὰ τὸ στερέμνιον ἀνεχομένην, τῇ προχύσει τῶν ὑδάτων ἐπέκλυσε, πηγὰς ἐκεῖθεν ἀφθόνως ἀναδοθῆναι κελεύσας. Οὐδὲν οὖν, φησὶ, θαυμαστὸν γεγένηται. Προσέταξε γὰρ ὁ ποιητής, καὶ διῃρέθη τὸ πέλαγος, καὶ ἡ ἀκρότομος ἀνέβλυσε πέτρα, ὁ οὐρανὸς ἐχορήγησε μάννα, οἱ ἄνεμοι τὴν ὀρτυγομήτραν συνήθροισαν, καὶ τὰ ἄλλα πάντα αὐτοῦ γεγένηται νεύσαντος.
« Apo prosōpou Kyriou esaleuthē hē gē, apo prosōpou tou Theou Iakōb. Tou strepsantos tēn petran eis limnas hydatōn, kai tēn akrotomon eis pēgas hydatōn. » Toutōn hekaston, phēsi, dia ton epiphanenta gegenētai Kyrion. Tautēn aitian echei tēs gēs ho klonos, kai hē tēs thalattēs diairesis. Autos gar kai tēn agonon petran, tēn pasēs ikmados esterēmenēn, kai mēde tomēs dia to steremnion anechomenēn, tę̄ prochysei tōn hydatōn epeklyse, pēgas ekeithen aphthonōs anadothēnai keleusas. Ouden oun, phēsi, thaumaston gegenētai. Prosetaxe gar ho poiētēs, kai dię̄rethē to pelagos, kai hē akrotomos aneblyse petra, ho ouranos echorēgēse manna, hoi anemoi tēn ortygomētran synēthroisan, kai ta alla panta autou gegenētai neusantos.
"The earth was shaken at the presence of the Lord, at the presence of the God of Jacob, who turned the rock into pools of water and the flint into springs of water." "Each of these things," he says, "happened because of the Lord who appeared. This is the cause of the earth's quaking and the parting of the sea. For he flooded the barren rock, deprived of all moisture and not even admitting a cut because of its hardness, with an outpouring of waters, commanding springs to be sent up from it in abundance." "Nothing marvelous, then," he says, "has happened: the Maker commanded, and the sea was divided, the flint rock gushed, heaven supplied manna, the winds gathered the quail, and everything else happened at his nod."
113.9PG 80 80:1791
« Μὴ ἡμῖν, Κύριε, μὴ ἡμῖν, ἀλλ᾽ ἢ τῷ ὀνόματί σου δὸς δόξαν. Ἐπὶ τῷ ἐλέει σου, καὶ τῇ ἀληθείᾳ σου, μήποτε εἴπωσι τὰ ἔθνη · Ποῦ ἐστιν ὁ Θεὸς αὐτῶν; » Ταῦτα τοῖς ἐκ περιτομῆς πάλαι ἤρμοττε λέγειν τὴν θείαν αἰτοῦσιν βοήθειαν, καὶ τῶν προτέρων ἀναμιμνήσκουσι δωρεῶν· Μὴ εἰς ἡμᾶς ἀπίδῃς, ὦ Δέσποτα, μηδὲ διὰ τὰς πολλὰς ἡμῶν πλημμελείας παρίδῃς· οἱ γὰρ τῆς τιμωρίας ἀγνοοῦντες τὸ δίκαιον, σὴν ἀσθένειαν ὑπολήψονται τὴν ἡμετέραν δουλείαν, καὶ ἐροῦσι · Ποῦ ἐστιν ὁ Θεὸς αὐτῶν;
« Mē hēmin, Kyrie, mē hēmin, all᾽ ē tǭ onomati sou dos doxan. Epi tǭ eleei sou, kai tę̄ alētheią sou, mēpote eipōsi ta ethnē ; Pou estin ho Theos autōn? » Tauta tois ek peritomēs palai ērmotte legein tēn theian aitousin boētheian, kai tōn proterōn anamimnēskousi dōreōn; Mē eis hēmas apidę̄s, ō Despota, mēde dia tas pollas hēmōn plēmmeleias paridę̄s; hoi gar tēs timōrias agnoountes to dikaion, sēn astheneian hypolēpsontai tēn hēmeteran douleian, kai erousi ; Pou estin ho Theos autōn?
"Not to us, O Lord, not to us, but to your name give glory, for your mercy and your truth, lest the nations say, Where is their God?" It was fitting of old for those of the circumcision to say this when asking for divine help and recalling the former gifts: "Do not look at us, Master, nor disregard us because of our many offenses; for those who do not know the justice of the punishment will take our slavery for your weakness and will say, Where is their God?"
113.11PG 80 80:1791
« Ὁ δὲ Θεὸς ἡμῶν ἐν τῷ οὐρανῷ, καὶ ἐν τῇ γῇ, πάντα ὅσα ἠθέλησεν ἐποίησεν. » Καὶ ἐκεῖνοι λέγουσι, Ποῦ ἐστιν ὁ Θεὸς αὐτῶν; Ἡμεῖς δὲ ἴσμεν ὅτι σὺ εἶ Θεὸς, ποιητὴς πάντων, οὐρανὸν οἰκητήριον ἔχων, σύμμετρον ἔχων τῇ βουλήσει τὴν δύναμιν. Εἶτα κατὰ παράθεσιν ποιεῖται τῶν εἰδώλων τὸν ἔλεγχον.
« Ho de Theos hēmōn en tǭ ouranǭ, kai en tę̄ gę̄, panta hosa ēthelēsen epoiēsen. » Kai ekeinoi legousi, Pou estin ho Theos autōn? Hēmeis de ismen hoti sy ei Theos, poiētēs pantōn, ouranon oikētērion echōn, symmetron echōn tę̄ boulēsei tēn dynamin. Eita kata parathesin poieitai tōn eidōlōn ton elenchon.
"But our God is in heaven and on earth; he has done whatever he willed." "They say, Where is their God? But we know that you are God, Maker of all, having heaven as your dwelling, with power equal to your will." Then by comparison he exposes the idols.
113.12PG 80 80:1791
« Τὰ εἴδωλα τῶν ἐθνῶν ἀργύριον καὶ χρυσίον, ἔργα χειρῶν ἀνθρώπων. » Σὺ μὲν γὰρ ποιεῖς ὅσα βούλει· τὰ δὲ ὑπὸ τῶν ἐθνῶν προσκυνούμενα εἴδωλα οὐ δημιουργεῖ, ἀλλὰ δημιουργεῖται, καὶ ἀπὸ μὲν τῆς ὕλης ἔχει τὸ τίμιον· ἐκ χρυσοῦ γὰρ καὶ ἀργύρου κατασκευάζεται καὶ χρωμάτων, ἀπὸ δὲ τῆς τέχνης τὴν εὐμορφίαν κομίζεται. ᾿Αργυροχόοι γὰρ καὶ χρυσοχόοι ταῦτα κατασκευάζουσι, καὶ ζωγράφοι. ᾿Απὸ ὕλης τοίνυν καὶ τέχνης τὴν σύστασιν ἐρανίζονται. Εἶτα διὰ πλείονος αὐτῶν τραγῳδεῖ τὴν ἀσθένειαν, λέγων
« Ta eidōla tōn ethnōn argyrion kai chrysion, erga cheirōn anthrōpōn. » Sy men gar poieis hosa boulei; ta de hypo tōn ethnōn proskynoumena eidōla ou dēmiourgei, alla dēmiourgeitai, kai apo men tēs hylēs echei to timion; ek chrysou gar kai argyrou kataskeuazetai kai chrōmatōn, apo de tēs technēs tēn eumorphian komizetai. ᾿Argyrochooi gar kai chrysochooi tauta kataskeuazousi, kai zōgraphoi. ᾿Apo hylēs toinyn kai technēs tēn systasin eranizontai. Eita dia pleionos autōn tragǭdei tēn astheneian, legōn
"The idols of the nations are silver and gold, the works of human hands." "You do whatever you will; but the idols worshiped by the nations do not create but are created, and they have their value from the material, for they are made of gold and silver and colors, and they get their beauty from the craft." For silversmiths, goldsmiths, and painters make them. From material and craft, then, they collect their being. Then he dramatizes their weakness further, saying:
113.13PG 80 80:1793
« Στόμα ἔχουσι, καὶ οὐ λαλήσουσιν· ὀφθαλμοὺς δὲ ἔχουσι, καὶ οὐκ ὄψονται. Ὦτα ἔχουσι, καὶ οὐκ ἀκούσονται · ῥίνας ἔχουσι, καὶ οὐκ ὀσφρανθήσονται. Χεῖρας ἔχουσι, καὶ οὐ ψηλαφήσουσι · πόδας ἔχουσι, καὶ οὐ περιπατήσουσιν. » Τῶν αἰσθητηρίων, φησὶ, τὰς μὲν εἰκόνας περίκεινται, τῆς δὲ ἐνεργείας ἐστέρηνται. Εὐτελέστεροι τοίνυν οὐ μόνον τῶν ποιούντων, ἀλλὰ καὶ τῶν σμικροτάτων ζωϋφίων εἰσί· μυῖαι γὰρ, καὶ κώνωπες, καὶ τὰ τούτων σμικρότερα, τῶν αἰσθητηρίων ἔχουσι τὴν ἐνέργειαν · βλέπουσι γὰρ, καὶ ἀκούουσι, καὶ πέτανται, καὶ βαδίζουσιν · οἱ δὲ ὡς θεοὶ προσκυνούμενοι, οὐδὲ τὴν τῶν ὀλίγων καὶ σμικρῶν ζώων ἐνέργειαν ἔχουσιν.
« Stoma echousi, kai ou lalēsousin; ophthalmous de echousi, kai ouk opsontai. Ōta echousi, kai ouk akousontai ; rhinas echousi, kai ouk osphranthēsontai. Cheiras echousi, kai ou psēlaphēsousi ; podas echousi, kai ou peripatēsousin. » Tōn aisthētēriōn, phēsi, tas men eikonas perikeintai, tēs de energeias esterēntai. Eutelesteroi toinyn ou monon tōn poiountōn, alla kai tōn smikrotatōn zōÿphiōn eisi; muiai gar, kai kōnōpes, kai ta toutōn smikrotera, tōn aisthētēriōn echousi tēn energeian ; blepousi gar, kai akouousi, kai petantai, kai badizousin ; hoi de hōs theoi proskynoumenoi, oude tēn tōn oligōn kai smikrōn zōōn energeian echousin.
"They have a mouth and will not speak; they have eyes and will not see; they have ears and will not hear; they have noses and will not smell; they have hands and will not touch; they have feet and will not walk." "They wear the likenesses of the sense organs," he says, "but are deprived of their operation." They are more worthless, then, not only than their makers but even than the smallest little creatures. For flies, gnats, and things smaller than these have the operation of their senses: they see, hear, fly, and walk. But those worshiped as gods do not have even the operation of a few small creatures.
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« Οὐ φωνήσουσιν ἐν τῷ λάρυγγι αὐτῶν. » Ἐπειδὴ γὰρ οἱ δι᾿ αὐτῶν ἐνεργοῦντες δαίμονες, καὶ ταῖς ψευδέσι χρώμενοι μαντείαις, οὐ διὰ τῶν ἀψύχων ταῦτα εἰδώλων, ἀλλὰ διὰ τῶν λογικῶν ἀνθρώπων προσέφερον, ἢ διὰ συμβόλων τινῶν τινὰ κατεμήνυον, εἰκότως ἔφη· « Οὐ φωνήσουσιν ἐν τῷ λάρυγγι αὐτῶν. » ᾿Ακίνητα γὰρ καὶ ἄψυχα εἴδωλα παντελῶς.
« Ou phōnēsousin en tǭ laryngi autōn. » Epeidē gar hoi di᾿ autōn energountes daimones, kai tais pseudesi chrōmenoi manteiais, ou dia tōn apsychōn tauta eidōlōn, alla dia tōn logikōn anthrōpōn prosepheron, ē dia symbolōn tinōn tina katemēnyon, eikotōs ephē; « Ou phōnēsousin en tǭ laryngi autōn. » ᾿Akinēta gar kai apsycha eidōla pantelōs.
"They will not make a sound in their throat." For since the demons who work through them and use lying oracles did not deliver them through the inanimate idols but through rational human beings, or indicated things through certain signs, he fittingly said, "They will not make a sound in their throat." For the idols are altogether immovable and lifeless.
113.17PG 80 80:1793
"Ομοιοι αὐτοῖς γένοιντο οἱ ποιοῦντες αὐτὰ, καὶ πάντες οἱ πεποιθότες ἐπ᾿ αὐτοῖς. » Αλλ' ἐκείνοις μὲν ὁμοιωθεῖεν καὶ οἱ προσκυνοῦντες, καὶ δημιουργοῦντες. Τοὺς γὰρ λόγῳ τετιμημένους, καὶ εἰς τοσαύτην ἀλογίαν ἐκπεπτωκότας, δίκαιον τῶν ὑπ' αὐτῶν προσκυνουμένων τὴν ἀναισθησίαν λαβεῖν.
"Omoioi autois genointo hoi poiountes auta, kai pantes hoi pepoithotes ep᾿ autois. » All' ekeinois men homoiōtheien kai hoi proskynountes, kai dēmiourgountes. Tous gar logǭ tetimēmenous, kai eis tosautēn alogian ekpeptōkotas, dikaion tōn hyp' autōn proskynoumenōn tēn anaisthēsian labein.
"May those who make them become like them, and all who trust in them." "May both those who worship them and those who make them become like them." For it is just that those honored with reason who have fallen into such unreason should take on the senselessness of the things they worship.
113.18PG 80 80:1793
« Οἶκος Ἰσραὴλ ἤλπισεν ἐπὶ Κύριον· βοηθὸς καὶ ὑπερασπιστὴς αὐτῶν ἐστιν. Οἶκος ᾿Ααρὼν ἤλπισεν ἐπὶ Κύριον· βοηθὸς καὶ ὑπερασπιστὴς αὐτῶν ἐστιν. » Ἐκεῖνοι μὲν ζημίαν, ἀλλ᾽ οὐ κέρδος ἐκ τῆς τούτων ἐδρέψαντο προσκυνήσεως· ὁ δὲ τοῦ Ἰσραὴλ οἶκος τὴν εἰς τὸν ὄντα Θεὸν ἐλπίδα κτησάμενος, τῆς παρ᾿ αὐτοῦ προνοίας ἀπολαύει διηνεκῶς. Κατὰ διαίρεσιν δὲ τὴν μνήμην ἐποιήσατο, τὴν ἱερωσύνην ταύτῃ τιμῶν, καὶ διδάσκων τοὺς τηνικαῦτα, πόση πρὸς τοὺς ἄλλους ἡ τῶν ἱερέων διαφορά.
« Oikos Israēl ēlpisen epi Kyrion; boēthos kai hyperaspistēs autōn estin. Oikos ᾿Aarōn ēlpisen epi Kyrion; boēthos kai hyperaspistēs autōn estin. » Ekeinoi men zēmian, all᾽ ou kerdos ek tēs toutōn edrepsanto proskynēseōs; ho de tou Israēl oikos tēn eis ton onta Theon elpida ktēsamenos, tēs par᾿ autou pronoias apolauei diēnekōs. Kata diairesin de tēn mnēmēn epoiēsato, tēn hierōsynēn tautę̄ timōn, kai didaskōn tous tēnikauta, posē pros tous allous hē tōn hiereōn diaphora.
"The house of Israel has hoped in the Lord; he is their helper and protector. The house of Aaron has hoped in the Lord; he is their helper and protector." Those reaped loss, not profit, from worshiping these; but the house of Israel, having acquired hope in the God who is, continually enjoys his providence. He made separate mention, honoring the priesthood by this and teaching the people of that time how great is the distinction of the priests from the others.
113.20PG 80 80:1793
« Οἱ φοβούμενοι τὸν Κύριον ἤλπισαν ἐπὶ Κύριον · βοηθὸς καὶ ὑπερασπιστὴς αὐτῶν ἐστιν. » Ἔτερον τοῦτο τάγμα παρὰ τὰ πρότερα. Διδάσκει δὲ ὁ λόγος, ὅτι κἂν μὴ τὴν τῆς ἱερωσύνης τις ἀξίαν ἔχῃ μηδὲ τὴν Ἰσραηλιτικὴν συγγένειαν περίκειται, τῷ δὲ θείῳ φόβῳ κοσμούμενος ἐπιμελεῖται τῆς ἀρετῆς τῆς ἴσης καὶ αὐτὸς παρὰ τοῦ Θεοῦ τῶν ὅλων τεύξεται προμηθείας. Ἦσαν δὲ καὶ πάλαι παρὰ Ἰουδαίοις τοιοῦτοι πολλοὶ, ἐκ μὲν τῆς ᾿Αβραμιαίας οὐ βλαστήσαντες ῥίζης, ἐξ ἑτέρων δὲ προσελθόντες ἐθνῶν, προσήλυτοι προσαγορευόμενοι, καὶ περὶ πολλοῦ τὰ θεῖα ποιούμενοι. Καὶ νῦν δὲ τὰ ἔθνη οὐκ ἔχει τοῦ ᾿Ἀβραὰμ τὴν κατὰ σάρκα συγγένειαν, τοῦ δὲ ᾿Αβραὰμ τὴν πίστιν κτησάμενα, τέκνα χρηματίζει τοῦ ᾿Αβραάμ. « Κύριος μνησθεὶς ἡμῶν εὐλόγησεν ἡμᾶς, εὐλόγησε τὸν οἶκον Ἰσραὴλ, εὐλόγησε τὸν οἶκον ᾿Ααρών. Εὐλόγησε τοὺς φοβουμένους τὸν Κύριον. » Τὴν αὐτὴν καὶ ἐνταῦθα διαίρεσιν ἐποιήσατο, καὶ τῆς ἐλπίδος ὑπέδειξε τὸν καρπόν · εὐλογίαν γὰρ τῇ ἐλπίδι συνέζευξε, καὶ ταύτης ἔφη μεταδεδόσθαι οὐ μόνον τῷ οἴκῳ Ἰσραὴλ, καὶ τῷ οἴκῳ ᾿Ααρῶν, ἀλλὰ καὶ τοῖς φοβουμένοις αὐτόν. Εἶτα πάλιν ἡλικιῶν καὶ ἀξιωμάτων ποιεῖται τὴν διαίρεσιν. • Τοὺς μικροὺς μετὰ τῶν μεγάλων. » Οὐ γὰρ μόνον τοὺς νέους, ἀλλὰ καὶ τοὺς γεγηρακότας · οὐδὲ μόνον τοὺς πλούτῳ κομῶντας, ἀλλὰ καὶ τοὺς πενίᾳ συζῶντας · οὐδὲ μόνον τοὺς τῇ ἐλευθερίᾳ κοσμουμένους, ἀλλὰ καὶ τοὺς τῆς δουλείας τὸν ζυγὸν ἕλκειν ἠναγκασμένους.
« Hoi phoboumenoi ton Kyrion ēlpisan epi Kyrion ; boēthos kai hyperaspistēs autōn estin. » Eteron touto tagma para ta protera. Didaskei de ho logos, hoti kan mē tēn tēs hierōsynēs tis axian echę̄ mēde tēn Israēlitikēn syngeneian perikeitai, tǭ de theiǭ phobǭ kosmoumenos epimeleitai tēs aretēs tēs isēs kai autos para tou Theou tōn holōn teuxetai promētheias. Ēsan de kai palai para Ioudaiois toioutoi polloi, ek men tēs ᾿Abramiaias ou blastēsantes rhizēs, ex heterōn de proselthontes ethnōn, prosēlytoi prosagoreuomenoi, kai peri pollou ta theia poioumenoi. Kai nyn de ta ethnē ouk echei tou ᾿Abraam tēn kata sarka syngeneian, tou de ᾿Abraam tēn pistin ktēsamena, tekna chrēmatizei tou ᾿Abraam. « Kyrios mnēstheis hēmōn eulogēsen hēmas, eulogēse ton oikon Israēl, eulogēse ton oikon ᾿Aarōn. Eulogēse tous phoboumenous ton Kyrion. » Tēn autēn kai entautha diairesin epoiēsato, kai tēs elpidos hypedeixe ton karpon ; eulogian gar tę̄ elpidi synezeuxe, kai tautēs ephē metadedosthai ou monon tǭ oikǭ Israēl, kai tǭ oikǭ ᾿Aarōn, alla kai tois phoboumenois auton. Eita palin hēlikiōn kai axiōmatōn poieitai tēn diairesin. • Tous mikrous meta tōn megalōn. » Ou gar monon tous neous, alla kai tous gegērakotas ; oude monon tous ploutǭ komōntas, alla kai tous penią syzōntas ; oude monon tous tę̄ eleutherią kosmoumenous, alla kai tous tēs douleias ton zygon helkein ēnankasmenous.
"Those who fear the Lord have hoped in the Lord; he is their helper and protector." This is another rank beside the former ones. The text teaches that even if someone does not have the dignity of the priesthood nor is clothed with Israelite kinship, but is adorned with divine fear and cultivates virtue, he too will obtain equal providence from the God of all. Of old too there were many such among the Jews, not sprung from Abraham's root but come over from other nations, called proselytes, and setting great store by divine things. And now the nations, though they do not have kinship with Abraham according to the flesh, having acquired Abraham's faith, bear the name of Abraham's children. "The Lord has remembered us and blessed us; he has blessed the house of Israel, he has blessed the house of Aaron. He has blessed those who fear the Lord." Here too he made the same division, and showed the fruit of hope; for he yoked blessing to hope, and said it was given not only to the house of Israel and the house of Aaron but also to those who fear him. Then again he divides by age and rank: "The small with the great." Not only the young but the old; not only those abounding in wealth but those living in poverty; not only those adorned with freedom but those forced to drag the yoke of slavery.
113.23PG 80 80:1795
« Προσθείη Κύριος ἐφ᾽ ὑμᾶς, ἐφ᾽ ὑμᾶς καὶ ἐπὶ τοὺς υἱοὺς ὑμῶν. » Τοῖς τὴν θείαν ἐλπίδα κεκτημένοις τὴν αὔξησιν καὶ τὸ πλῆθος ὁ προφητικὸς ἐπεύχεται λόγος.
« Prostheiē Kyrios eph᾽ hymas, eph᾽ hymas kai epi tous huious hymōn. » Tois tēn theian elpida kektēmenois tēn auxēsin kai to plēthos ho prophētikos epeuchetai logos.
"May the Lord add to you, to you and to your sons." The prophetic word prays for increase and multitude for those who have acquired hope in God.
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« Εὐλογημένοι ὑμεῖς τῷ Κυρίῳ, τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν. » Τεύξεσθε δὲ τούτου πάντως, φησὶν, ἅτε δὴ παρὰ τοῦ ποιητοῦ τῶν ὅλων τὴν εὐλογίαν δεξάμενοι.
« Eulogēmenoi hymeis tǭ Kyriǭ, tǭ poiēsanti ton ouranon kai tēn gēn. » Teuxesthe de toutou pantōs, phēsin, hate dē para tou poiētou tōn holōn tēn eulogian dexamenoi.
"Blessed are you of the Lord, who made heaven and earth." "You will surely obtain this," he says, "since you have received the blessing from the Maker of all."
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« Ὁ οὐρανὸς τοῦ οὐρανοῦ τῷ Κυρίῳ, τὴν δὲ γῆν ἔδωκε τοῖς υἱοῖς τῶν ἀνθρώπων. » Αὐτὸς μὲν γὰρ ἐνδιαίτημα ἔχει τὸν οὐρανὸν, οὐ τὸν ὁρώμενον τοῦτον, ἀλλὰ τὸν τούτου ὑπέρτερον, ὃν οὗτος ὄροφον ἔχει, καθάπερ τοῦτον ἡμεῖς. Ἐνδιαιτᾶται δὲ τῷ οὐρανῷ τῶν ὅλων ὁ Κύριος, οὐ περιγεγραμμένην ἔχων τὴν φύσιν, ἀλλὰ τοῖς ἐκεῖ πολιτευομένοις τῶν ἁγίων ἀγγέλων χαίρων χοροῖς. Τὴν μέντοι γῆν τῷ γένει τῶν ἀνθρώπων ἀπένειμεν. Οὐ τοίνυν Ἰουδαίων προμηθεῖται μόνον, ἀλλὰ καὶ πάντων ἀνθρώπων, οἷς καὶ τὴν γῆν οἰκητήριον δέδωκεν
« Ho ouranos tou ouranou tǭ Kyriǭ, tēn de gēn edōke tois huiois tōn anthrōpōn. » Autos men gar endiaitēma echei ton ouranon, ou ton horōmenon touton, alla ton toutou hyperteron, hon houtos orophon echei, kathaper touton hēmeis. Endiaitatai de tǭ ouranǭ tōn holōn ho Kyrios, ou perigegrammenēn echōn tēn physin, alla tois ekei politeuomenois tōn hagiōn angelōn chairōn chorois. Tēn mentoi gēn tǭ genei tōn anthrōpōn apeneimen. Ou toinyn Ioudaiōn promētheitai monon, alla kai pantōn anthrōpōn, hois kai tēn gēn oikētērion dedōken
"The heaven of heaven is the Lord's, but the earth he has given to the sons of men." He himself has heaven as his dwelling, not this visible one, but the one above it, which has this one as its floor, just as we have this one as our roof. The Lord of all dwells in heaven, not as having a circumscribed nature, but as rejoicing in the choirs of the holy angels who live there. The earth, however, he assigned to the human race. He provides, then, not for the Jews only but for all human beings, to whom he gave the earth as a dwelling.
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« Οὐχ οἱ νεκροὶ αἰνέσουσί σε, Κύριε, οὐδὲ πάντες οἱ καταβαίνοντες εἰς ἄδου. ᾿Αλλ' ἡμεῖς οἱ ζῶντες · εὐλογήσομεν τὸν Κύριον, ἀπὸ τοῦ νῦν καὶ ἕως τοῦ αἰῶνος. • Νεκροὺς ἐκάλεσε τοὺς τοῖς ἀψύχοις εἰδώλοις δουλεύοντας · τί γὰρ ἐκείνων ἀναισθητότερον ; Ζῶντας δὲ, τοὺς τὸν ζῶντα Θεὸν προσκυνοῦντας, οἷς τὸν θεῖον ἀπεκλήρωσεν ὕμνον. Πρὸς δὲ τούτῳ διδάσκει, ὡς σὺν πάσῃ προθυμίᾳ προσήκει τοὺς θεραπεύοντας τὸν Θεὸν ἀνυμνεῖν αὐτὸν ἔτι ζῶντας, ὡς τοῦ θανάτου τοῦτο ποιεῖν κωλύοντος · διὰ τοῦτο καὶ ἐν ἑτέρῳ λέγει ψαλμῷ· « ῎Ασω τῷ Κυρίῳ ἐν τῇ ζωῇ μου, ψαλῶ τῷ Θεῷ μου ἕως ὑπάρχω. »
« Ouch hoi nekroi ainesousi se, Kyrie, oude pantes hoi katabainontes eis adou. ᾿All' hēmeis hoi zōntes ; eulogēsomen ton Kyrion, apo tou nyn kai heōs tou aiōnos. • Nekrous ekalese tous tois apsychois eidōlois douleuontas ; ti gar ekeinōn anaisthētoteron ? Zōntas de, tous ton zōnta Theon proskynountas, hois ton theion apeklērōsen hymnon. Pros de toutǭ didaskei, hōs syn pasę̄ prothymią prosēkei tous therapeuontas ton Theon anymnein auton eti zōntas, hōs tou thanatou touto poiein kōlyontos ; dia touto kai en heterǭ legei psalmǭ; « ᾿Asō tǭ Kyriǭ en tę̄ zōę̄ mou, psalō tǭ Theǭ mou heōs hyparchō. »
"The dead will not praise you, O Lord, nor all who go down to Hades. But we who live will bless the Lord from now and for ever." He called those who serve lifeless idols "dead"; for what is more senseless than they? And "living" those who worship the living God, to whom he allotted the divine hymn. Besides this he teaches that those who serve God should hymn him with all eagerness while they are still alive, since death prevents one from doing so. That is why he says in another psalm too: "I will sing to the Lord in my life; I will make melody to my God as long as I exist."
Chapter 114
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Ἀλληλούϊα. Πολλαῖς καὶ παντοδαπαῖς ὁ τοῦ Σελεύκου ᾿Αντίοχος, ὁ ἐπίκλην Ἐπιφανὴς, Ἰουδαίους περιέβαλε συμφοραῖς· καὶ τοὺς μὲν ῥᾳστώνῃ συζῶντας παραβῆναι τὸν θεῖον παρεσκεύασε νόμον. Οἱ δὲ τῆς εὐσεβείας ἐρασταὶ τοὺς ὑπὲρ ταύτης ἀγῶνας προθύμως ἀναδεξάμενοι, τῶν καλλινίκων στεφάνων ἀπήλαυσαν. Ταύτην αὐτῶν τὴν ἀνδρείαν ἡ παροῦσα μελῳδία προλέγει. Διηγεῖται δὲ κατὰ ταυτὸν καὶ τὰς τῶν ἀλγεινῶν προσβολὰς, καὶ τὴν παρασχεθεῖσαν αὐτοῖς παρὰ τοῦ Θεοῦ τῶν ὅλων ῥοπήν. « Ἡγάπησα, ὅτι εἰσακούσεται Κύριος τῆς φωνῆς τῆς δεήσεώς μου. Ὅτι ἔκλινε τὸ οὖς αὐτοῦ ἐμοί. » Αὐτοὺς ταῦτα λέγειν ἡ προφητεία διδάσκει, ὅτι Πάντων μοι τὰ θεῖα θυμηρέστερα, καὶ ἀξιεραστότερόν μοι τῶν ἄλλων τὸ τὸν Θεὸν θεραπεύειν• δέχεται γάρ μου τὰς δεήσεις, καὶ τῆς οἰκείας ῥοπῆς ἀξιοῖ. « Καὶ ἐν ταῖς ἡμέραις μου ἐπικαλέσομαι. » Οὗ δὴ χάριν, παρὰ πάντα μου τὸν βίον καὶ ὑμνῶν αὐτὸν διατελέσω, καὶ τὴν παρ' αὐτοῦ συμμαχίαν αἰτήσω. Εἶτα διηγεῖται τὸ πλῆθος τῶν ἀλγεινῶν.
Allēlouïa. Pollais kai pantodapais ho tou Seleukou ᾿Antiochos, ho epiklēn Epiphanēs, Ioudaious periebale symphorais; kai tous men rhąstōnę̄ syzōntas parabēnai ton theion pareskeuase nomon. Hoi de tēs eusebeias erastai tous hyper tautēs agōnas prothymōs anadexamenoi, tōn kallinikōn stephanōn apēlausan. Tautēn autōn tēn andreian hē parousa melǭdia prolegei. Diēgeitai de kata tauton kai tas tōn algeinōn prosbolas, kai tēn paraschetheisan autois para tou Theou tōn holōn rhopēn. « Hēgapēsa, hoti eisakousetai Kyrios tēs phōnēs tēs deēseōs mou. Hoti ekline to ous autou emoi. » Autous tauta legein hē prophēteia didaskei, hoti Pantōn moi ta theia thymērestera, kai axierastoteron moi tōn allōn to ton Theon therapeuein• dechetai gar mou tas deēseis, kai tēs oikeias rhopēs axioi. « Kai en tais hēmerais mou epikalesomai. » Hou dē charin, para panta mou ton bion kai hymnōn auton diatelesō, kai tēn par' autou symmachian aitēsō. Eita diēgeitai to plēthos tōn algeinōn.
Alleluia. Antiochus son of Seleucus, surnamed Epiphanes, surrounded the Jews with many misfortunes of every kind, and he made those who lived at ease transgress the divine law. But the lovers of piety, eagerly taking up the contests for it, enjoyed the crowns of victory. The present song foretells their courage. At the same time it narrates both the assaults of their sufferings and the help given them by the God of all. "I loved, because the Lord will hear the voice of my supplication. For he inclined his ear to me." The prophecy teaches them to say this: "Divine things are more pleasing to me than all things, and serving God is more lovable to me than all else; for he accepts my supplications and counts me worthy of his help." "And in my days I will call upon him." "For this reason I will continue throughout my life both hymning him and asking for his alliance." Then he recounts the multitude of their sufferings.
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« Περιέσχον με ὠδῖνες θανάτου, κίνδυνοι ἄδου εὕροσάν με. » Κυρίως ὠδῖνες καλοῦνται αἱ πρὸ τοῦ τόκου τῆς τικτούσης ὀδύναι. Τοιγαροῦν ἐκ τῆς μεταφορᾶς ταύτης ὠδῖνες ᾄδου προσαγορεύονται, αἱ αὐτῷ πελάζειν τῷ θανάτῳ παρασκευάζουσαι συμφοραί. Λέγει τοίνυν, ὅτι πολλοῖς καὶ παντοδαποῖς περιστοιχηθεῖσι δεινοῖς, ὡς παρ᾿ αὐτὸν γενέσθαι τὸν θάνατον, καὶ αὐτὰς καταλαβεῖν τοῦ ᾅδου τὰς πύλας. • Θλίψιν καὶ ὀδύνην εὗρον. Καὶ τὸ ὄνομα Κυρίου ἐπεκαλεσάμην. » ᾿Αλλ' οὐκ εἰς ἀνάπαυλαν ἐμαυτὸν ἐξέδωκα, καὶ ῥᾳστώνην, τούτοις περιπεσών, οὔτε εἰς τὰς ἄλλας τοῦ βίου ψυχαγωγίας ἐμαυτὸν προενήνοχα, ἀλλὰ θρήνοις καὶ δάκρυσι κεχρημένος, καὶ διηνεκῶς ποτνιώμενος τὴν θείαν ἐξήτουν βοήθειαν. Τοῦτο δὲ ἀκριβέστερον ἐκ τῆς τῶν Μακκαβαίων ἱστορίας μάθοι τις ἄν. Εἰς γὰρ τὴν ἔρημον ἀποδράσαντες οἱ τρόφιμοι τῆς εὐσεβείας, καὶ λιμῷ, καὶ δίψῃ πιεζόμενοι, τὸν Θεὸν ἠντιβόλησαν, καὶ τῆς παρ' αὐτοῦ βοηθείας ἀπήλαυσαν. « Ὦ Κύριε, ῥῦσαι τὴν ψυχήν μου. Ταῦτα, φησὶ, ποτνιώμενος ἔλεγον· Ἐπάμυνον, ὦ Δέσποτα, καὶ τῶν ἐπικειμένων κακῶν τὰς ἡμετέρας ψυχὰς ἐλευθέρωσον. Ἤδειν μέντοι προσευχόμενος, ὅτι τεύξομαι τῆς αἰτήσεως, τὴν πολλὴν αὐτοῦ φιλανθρωπίαν τῇ πείρᾳ μεμαθηκώς. Τοῦτο γὰρ ἐπήγαγεν·
« Perieschon me ōdines thanatou, kindynoi adou heurosan me. » Kyriōs ōdines kalountai hai pro tou tokou tēs tiktousēs odynai. Toigaroun ek tēs metaphoras tautēs ōdines ądou prosagoreuontai, hai autǭ pelazein tǭ thanatǭ paraskeuazousai symphorai. Legei toinyn, hoti pollois kai pantodapois peristoichētheisi deinois, hōs par᾿ auton genesthai ton thanaton, kai autas katalabein tou hądou tas pylas. • Thlipsin kai odynēn heuron. Kai to onoma Kyriou epekalesamēn. » ᾿All' ouk eis anapaulan emauton exedōka, kai rhąstōnēn, toutois peripesōn, oute eis tas allas tou biou psychagōgias emauton proenēnocha, alla thrēnois kai dakrysi kechrēmenos, kai diēnekōs potniōmenos tēn theian exētoun boētheian. Touto de akribesteron ek tēs tōn Makkabaiōn historias mathoi tis an. Eis gar tēn erēmon apodrasantes hoi trophimoi tēs eusebeias, kai limǭ, kai dipsę̄ piezomenoi, ton Theon ēntibolēsan, kai tēs par' autou boētheias apēlausan. « Ō Kyrie, rhysai tēn psychēn mou. Tauta, phēsi, potniōmenos elegon; Epamynon, ō Despota, kai tōn epikeimenōn kakōn tas hēmeteras psychas eleutherōson. Ēdein mentoi proseuchomenos, hoti teuxomai tēs aitēseōs, tēn pollēn autou philanthrōpian tę̄ peirą memathēkōs. Touto gar epēgagen;
"The pangs of death surrounded me; the dangers of Hades found me." Properly, "pangs" are the pains of a woman in labor before the birth. By this metaphor, then, the misfortunes that bring one close to death are called "pangs of Hades." He says, then, that they were surrounded by many terrors of every kind, so as to come to death itself and reach the very gates of Hades. "I found affliction and pain. And I called on the name of the Lord." "But having fallen into these things, I did not give myself up to rest and ease, nor did I betake myself to the other comforts of life; but using lamentations and tears and continually imploring, I sought the divine help." One can learn this more precisely from the history of the Maccabees. For the nurslings of piety fled to the desert, and pressed by hunger and thirst, they implored God and enjoyed his help. "O Lord, deliver my soul." "Imploring, I said this: Help us, Master, and free our souls from the evils that lie upon us. And while praying I knew that I would obtain my request, having learned his great love for humankind by experience." For he added this:
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« Ἐλεήμων ὁ Κύριος, καὶ δίκαιος, καὶ ὁ Θεὸς ἡμῶν ἐλεεῖ. › Τὰς γὰρ τοῦ ἐλέους πηγὰς τοῖς ἀνθρώποις προσχέει · ἔχει δὲ καὶ δικαιοσύνην, τοὺς ἀδικοῦντας κολάζει μεταμελείᾳ χρήσασθαι μὴ βουλομένους. Δὶς μέντοι τοῦ ἐλέους μνημονεύσας, ἅπαξ τῆς δικαιοσύνης ἐμνήσθη. Νικᾷ γὰρ ἡ τοῦ Θεοῦ φιλανθρωπία τῆς δικαιοσύνης τὴν ψῆφον.
« Eleēmōn ho Kyrios, kai dikaios, kai ho Theos hēmōn eleei. › Tas gar tou eleous pēgas tois anthrōpois proscheei ; echei de kai dikaiosynēn, tous adikountas kolazei metameleią chrēsasthai mē boulomenous. Dis mentoi tou eleous mnēmoneusas, hapax tēs dikaiosynēs emnēsthē. Niką gar hē tou Theou philanthrōpia tēs dikaiosynēs tēn psēphon.
"The Lord is merciful and righteous, and our God has mercy." For he pours out the springs of mercy on human beings; but he also has righteousness, and punishes wrongdoers who will not repent. He mentioned mercy twice and righteousness once; for God's love for humankind overcomes the sentence of justice.
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« Φυλάσσων τὰ νήπια ὁ Κύριος. • Τοσαύτην γὰρ πάντων ἀνθρώπων ποιεῖται κηδεμονίαν, ὅτι καὶ τὰ βρέφη πάσης ἀξιοῖ προμηθείας. Καὶ οὐ μόνον τεχθέντων ἐπιμελεῖται, ἀλλὰ καὶ αὐταῖς ταῖς νηδύσι τῶν μητέρων ἐπικρυπτόμενα, καὶ ὕδασι δυσωδέσιν ἐννηχόμενα, καὶ ἐν ζοφώδει, καὶ ἐν στενῷ καθειργμένα χωρίῳ διατηρεῖ, καὶ σώζει, καὶ τελεσιουργεῖ, καὶ εἰς φῶς ἐξάγει, καὶ τὰς τοῦ γάλακτος ὀρέγει πηγὰς, καὶ τῶν ἐπιβουλευόντων δαιμόνων ἐλευθεροῖ, καὶ συλλήβδην εἰπεῖν, πατρικῆς μεταδίδωσι προμηθείας. Οὐχ ἁπλῶς δὲ τὴν τούτων ὁ προφητικὸς λόγος ἐποιήσατο μνήμην, ἀλλὰ διδάσκων, ὡς οὐκ ἀμείβεται μόνον ὁ τῶν ὅλων Θεὸς τοὺς τῶν δικαίων καρποὺς, ἀλλὰ καὶ ἄρχει τῆς εὐεργεσίας, καὶ δημιουργεῖ τοὺς οὐκ ὄντας, καὶ διαπλάσας ἐπιμελεῖται, καὶ μετὰ τὴν τελείαν ἡλικίαν ἀναμένει τοὺς τῆς δικαιοσύνης καρποὺς, καὶ πάλιν τότε ταῖς εὐεργεσίαις τοὺς ἀγαθοὺς ἐπικλύζει. « Ἐταπεινώθην καὶ ἔσωσέ με. » Ὁ δὲ Σύμμαχος οὕτως· Ἠτόνησα καὶ ἔσωσε με. Εἰ γὰρ τὰ νήπια τὰ μηδέπω τὴν αὐτοῦ γνῶσιν δεξάμενα τοσαύτης παρ' αὐτοῦ τυγχάνει κηδεμονίας, πολλῷ μᾶλλον τοῖς εἰλικρινῶς αὐτὸν ἐπικαλουμένοις μεταδίδωσι σωτηρίας. Αὐτίκα τοίνυν ἡμᾶς ταῖς συμφοραῖς ταπεινωθέντας ἰδὼν τῆς οἰκείας ἐπικουρίας ἠξίωσεν.
« Phylassōn ta nēpia ho Kyrios. • Tosautēn gar pantōn anthrōpōn poieitai kēdemonian, hoti kai ta brephē pasēs axioi promētheias. Kai ou monon techthentōn epimeleitai, alla kai autais tais nēdysi tōn mēterōn epikryptomena, kai hydasi dysōdesin ennēchomena, kai en zophōdei, kai en stenǭ katheirgmena chōriǭ diatērei, kai sōzei, kai telesiourgei, kai eis phōs exagei, kai tas tou galaktos oregei pēgas, kai tōn epibouleuontōn daimonōn eleutheroi, kai syllēbdēn eipein, patrikēs metadidōsi promētheias. Ouch haplōs de tēn toutōn ho prophētikos logos epoiēsato mnēmēn, alla didaskōn, hōs ouk ameibetai monon ho tōn holōn Theos tous tōn dikaiōn karpous, alla kai archei tēs euergesias, kai dēmiourgei tous ouk ontas, kai diaplasas epimeleitai, kai meta tēn teleian hēlikian anamenei tous tēs dikaiosynēs karpous, kai palin tote tais euergesiais tous agathous epiklyzei. « Etapeinōthēn kai esōse me. » Ho de Symmachos houtōs; Ētonēsa kai esōse me. Ei gar ta nēpia ta mēdepō tēn autou gnōsin dexamena tosautēs par' autou tynchanei kēdemonias, pollǭ mallon tois eilikrinōs auton epikaloumenois metadidōsi sōtērias. Autika toinyn hēmas tais symphorais tapeinōthentas idōn tēs oikeias epikourias ēxiōsen.
"The Lord guards the infants." For he takes such care of all human beings that he counts even babies worthy of all providence. And he not only takes care of them when born, but while they are still hidden in their mothers' wombs, swimming in foul-smelling waters, shut up in a dark and narrow place, he preserves, saves, and completes them, brings them into the light, holds out to them the springs of milk, frees them from the demons who plot against them, and, in a word, gives them a share in a father's providence. The prophetic word did not mention them without reason, but to teach that the God of all does not only reward the fruits of the righteous, but also begins the benefaction: he creates those who did not exist, cares for them once formed, waits after they come of age for the fruits of righteousness, and then again floods the good with benefits. "I was humbled, and he saved me." Symmachus has: "I was exhausted, and he saved me." For if infants who have not yet received knowledge of him obtain such care from him, much more does he give salvation to those who call on him sincerely. "At once, then, seeing us humbled by misfortunes, he counted us worthy of his help."
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· Ἐπίστρεψον, ψυχή μου, εἰς τὴν ἀνάπαυσίν σου, ὅτι Κύριος εὐηργέτησέ σε. » Παραθαῤῥύνουσιν ἑαυτοὺς, καὶ παραθήγουσιν εἰς ἀνδρείαν, τῶν θείων εὐεργεσιῶν ὑποδεικνύντες τὸ πλῆθος, καὶ διδάσκουσι σφᾶς αὐτοὺς, ὅτι κἂν τὸν ὑπὲρ εὐσεβείας καταδέξωνται θάνατον, εἰς τὸν θυμήρη καὶ ἄλυπον μετατεθήσονται βίον. ᾿Ανάπαυσιν γὰρ ἐκεῖνον ἐκάλεσε. Δηλοῖ δὲ τοῦτο καὶ τὰ ἐπιφερόμενα.
; Epistrepson, psychē mou, eis tēn anapausin sou, hoti Kyrios euērgetēse se. » Paratharrhynousin heautous, kai parathēgousin eis andreian, tōn theiōn euergesiōn hypodeiknyntes to plēthos, kai didaskousi sphas autous, hoti kan ton hyper eusebeias katadexōntai thanaton, eis ton thymērē kai alypon metatethēsontai bion. ᾿Anapausin gar ekeinon ekalese. Dēloi de touto kai ta epipheromena.
"Return, my soul, to your rest, for the Lord has been good to you." They encourage themselves and sharpen themselves to courage by pointing to the multitude of the divine benefits, and they teach themselves that even if they accept death for piety's sake, they will be transferred to a delightful and painless life. For he called that life "rest." What follows also shows this.
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« Ὅτι ἐξείλετο τὴν ψυχήν μου ἐκ θανάτου, τοὺς ὀφθαλμούς μου ἀπὸ δακρύων, καὶ τοὺς πόδας μου ἀπὸ ὀλισθήματος. Εὐαρεστήσω ἐνώπιον Κυρίου ἐν χώρᾳ ζώντων. » Χώραν δὲ ζώντων, οὐ τὸν παρόντα βίον καλεῖ, ἐν ᾧ θρῆνοι, καὶ ὀδυρμοί, καὶ νόσοι, καὶ θάνατοι, καὶ ἁμαρτίαι, καὶ συμφοραὶ, ἀλλὰ τὸν τούτων ἁπάντων ἀπηλλαγμένον βίον, ἐν ᾧ ἀταλαίπωρος τῆς ἀρετῆς ἡ κτῆσις, καὶ δίχα πόνων ὁ τῆς δικαιοσύνης προσγίνεται πλοῦτος. Οἱ γὰρ μετὰ πόνων ἐνταῦθα τοῦτον θελόμενοι συναγεῖραι, πολλαπλασιάσουσιν αὐτὸν πόνων χωρίς· τὸν χαριστήριον τοίνυν ὕμνον προσφέρουσιν, ὡς τῶν μὲν ὀφθαλμῶν τοῦ δακρύειν ἀπαλλαγέντων, τῶν δὲ ποδῶν τὸν ὀλισθηρὸν βίον διαφευγόντων, τῆς δὲ ψυχῆς διαδράναι δυνηθείσης τῆς ἁμαρτίας τὸν θάνατον · καὶ διδάσκουσι σφᾶς αὐτοὺς ἐνεγκεῖν γενναίως τὰς τῶν ἀλγεινῶν προσβολὰς, καὶ τοῦ θανάτου καταφρονῆσαι, ὡς ζωῆς ἀλύπου διαδεχομένης τὸν θάνατον.
« Hoti exeileto tēn psychēn mou ek thanatou, tous ophthalmous mou apo dakryōn, kai tous podas mou apo olisthēmatos. Euarestēsō enōpion Kyriou en chōrą zōntōn. » Chōran de zōntōn, ou ton paronta bion kalei, en hǭ thrēnoi, kai odyrmoi, kai nosoi, kai thanatoi, kai hamartiai, kai symphorai, alla ton toutōn hapantōn apēllagmenon bion, en hǭ atalaipōros tēs aretēs hē ktēsis, kai dicha ponōn ho tēs dikaiosynēs prosginetai ploutos. Hoi gar meta ponōn entautha touton thelomenoi synageirai, pollaplasiasousin auton ponōn chōris; ton charistērion toinyn hymnon prospherousin, hōs tōn men ophthalmōn tou dakryein apallagentōn, tōn de podōn ton olisthēron bion diapheugontōn, tēs de psychēs diadranai dynētheisēs tēs hamartias ton thanaton ; kai didaskousi sphas autous enenkein gennaiōs tas tōn algeinōn prosbolas, kai tou thanatou kataphronēsai, hōs zōēs alypou diadechomenēs ton thanaton.
"For he has delivered my soul from death, my eyes from tears, and my feet from slipping. I will be well pleasing before the Lord in the land of the living." He calls "the land of the living" not the present life, in which there are laments, wailings, diseases, deaths, sins, and misfortunes, but the life freed from all these, in which virtue is acquired without hardship and the wealth of righteousness comes without toil. For those who here wish to gather it with toil will multiply it there without toil. They offer the hymn of thanksgiving, then, as their eyes freed from weeping, their feet escaping the slippery life, and their soul able to escape the death of sin; and they teach themselves to bear nobly the assaults of sufferings and to despise death, since a life without pain succeeds death.
Chapter 115
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᾿Αλληλούϊα. Ἑβραῖος καὶ οἱ λοιποὶ ἑρμηνευταὶ, καὶ μέντοι καὶ ὁ Σύρος, τοῦτον τοῖς προτεταγμένοις συνάπτουσι· καὶ γὰρ τῆς αὐτῆς ἔχεται διανοίας· καὶ τὸν ἔννατον διχῆ διελόντες, τῇ τῶνδε τῶν ψαλμῶν συναφῇ τὸν ἴσον τῶν ψαλμῶν φυλάττουσιν ἀριθμόν. Τὴν αὐτὴν δὲ ὅμως ὑπόθεσιν ἔχει. Οἱ γὰρ τῆς τῶν ζώντων χώρας ἐκεῖ μνημονεύσαντες, καὶ τοῦτο τεθεικότες ἀκροτελεύτιον, ἐνταῦθα ἀρχόμενοι λέγουσιν· « Ἐπίστευσα, διὸ ἐλάλησα. • Οὐ γὰρ τοῖς τοῦ σώματος ὀφθαλμοῖς ἐκείνην ἐθεασάμην τὴν χώραν, ἀλλὰ κατάδηλόν μοι ταύτην ἡ πίστις πεποίηκεν. • Ἐγὼ δὲ ἐταπεινώθην σφόδρα. Ἐγὼ δὲ εἶπα ἐν τῇ ἐκστάσει μου· Πᾶς ἄνθρωπος ψεύστης. » Ὁ δὲ ᾿Ακύλας οὕτως ἐν τῷ θαμβεῖσθαί με. Πᾶς ἄνθρωπος διάψευσμα. Ὁ δὲ Θεοδοτίων· Πᾶς ἄνθρωπος ἐκλείπει. Ὁ δὲ Σύμμαχος· Καὶ εἶπον ἀδημονῶν· Πᾶς ἄνθρωπος διαψεύδεται. Οὐχ ἁπλῶς δὲ πάσας τέθεικα τὰς ἐρμηνείας, ἀλλὰ δεῖξαι βουλόμενος, ὡς τὴν ἀνθρωπίνην εὐημερίαν ψεῦδος καλεῖ, διαῤῥέουσαν ὅτι τάχιστα, καὶ διαρκὲς οὐδὲν ἔχουσαν. Τὴν γὰρ ἀθρόαν ταύτην, φησί, μεταβολὴν θεασάμενος, καὶ τῆς προτέρας ἡμῶν ἀναμνησθεὶς εὐκληρίας, καὶ τὰς ἐπαλλήλους ὁρῶν συμφορὰς, εἶπον ἀδημονῶν, Μόνιμον οὐδὲν, οὐδὲ σταθερόν· ἀλλὰ διαψεύδεται, καὶ τῆς ἐλπίδος διαμαρτάνει, τοῖς παροῦσιν ὡς διαρκέσι θαῤῥῶν. Τοῦτο μὲν ἐν τῷ τριακοστῷ καὶ ὀγδόῳ ἔφη ψαλμῷ • Πλὴν τὰ σύμπαντα ματαιότης, πᾶς ἄνθρωπος ζῶν. » Ταῦτα καὶ ὁ σοφὸς παιδευθεὶς Σολομών, καίτοι διὰ πάσης εὐημερίας ὁδεύσας, τῆς τῶν ἀνθρωπίνων πραγμάτων φυσιολογίας ἁψάμενος, τοῦτο προοίμιον τέθεικε· « Ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης. Ἐγὼ εἶπα
᾿Allēlouïa. Hebraios kai hoi loipoi hermēneutai, kai mentoi kai ho Syros, touton tois protetagmenois synaptousi; kai gar tēs autēs echetai dianoias; kai ton ennaton dichē dielontes, tę̄ tōnde tōn psalmōn synaphę̄ ton ison tōn psalmōn phylattousin arithmon. Tēn autēn de homōs hypothesin echei. Hoi gar tēs tōn zōntōn chōras ekei mnēmoneusantes, kai touto tetheikotes akroteleution, entautha archomenoi legousin; « Episteusa, dio elalēsa. • Ou gar tois tou sōmatos ophthalmois ekeinēn etheasamēn tēn chōran, alla katadēlon moi tautēn hē pistis pepoiēken. • Egō de etapeinōthēn sphodra. Egō de eipa en tę̄ ekstasei mou; Pas anthrōpos pseustēs. » Ho de ᾿Akylas houtōs en tǭ thambeisthai me. Pas anthrōpos diapseusma. Ho de Theodotiōn; Pas anthrōpos ekleipei. Ho de Symmachos; Kai eipon adēmonōn; Pas anthrōpos diapseudetai. Ouch haplōs de pasas tetheika tas ermēneias, alla deixai boulomenos, hōs tēn anthrōpinēn euēmerian pseudos kalei, diarrheousan hoti tachista, kai diarkes ouden echousan. Tēn gar athroan tautēn, phēsi, metabolēn theasamenos, kai tēs proteras hēmōn anamnēstheis euklērias, kai tas epallēlous horōn symphoras, eipon adēmonōn, Monimon ouden, oude statheron; alla diapseudetai, kai tēs elpidos diamartanei, tois parousin hōs diarkesi tharrhōn. Touto men en tǭ triakostǭ kai ogdoǭ ephē psalmǭ • Plēn ta sympanta mataiotēs, pas anthrōpos zōn. » Tauta kai ho sophos paideutheis Solomōn, kaitoi dia pasēs euēmerias hodeusas, tēs tōn anthrōpinōn pragmatōn physiologias hapsamenos, touto prooimion tetheike; « Mataiotēs mataiotētōn, ta panta mataiotēs. Egō eipa
Alleluia. The Hebrew and the other translators, and also the Syriac, join this psalm to the preceding one, for it keeps to the same sense; and by dividing the ninth psalm in two, they keep the same number of psalms through joining these two. In any case it has the same subject. Those who mentioned there "the land of the living" and made this their conclusion say here at the beginning: "I believed, therefore I spoke." "For I did not behold that land with the eyes of the body; faith made it plain to me." "But I was greatly humbled. I said in my amazement: Every man is a liar." Aquila has: "In my astonishment: every man is a deception." Theodotion: "Every man fails." Symmachus: "And I said in distress: every man proves false." I did not set down all the renderings without reason, but wishing to show that he calls human prosperity a lie, since it flows away very quickly and has nothing lasting. "For seeing this sudden change," he says, "and remembering our former good fortune, and seeing the successive misfortunes, I said in my distress: nothing is lasting or stable; but one who trusts in present things as lasting is deceived and misses his hope." He said this in the thirty-eighth psalm: "But all things are vanity, every living man." Solomon the wise, taught these things, though he had traveled through every prosperity, touching on the natural inquiry into human affairs, set this as his preface: "Vanity of vanities, all is vanity. I said …"
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« Τί ἀνταποδώσω τῷ Κυρίῳ περὶ πάντων ὧν ἀνταπέδωκέ μοι; » Πολλαῖς καὶ διαφόροις εὐεργεσίαις περικλυζόμενος, οὐκ οἶδα τίσι τὸν εὐεργέτην ἀμείψομαι. Οὐχ ἁπλῶς δὲ τοῦτο τῷ προτέρῳ συνῆψεν· ἀλλὰ διδάσκει, ὅτι καὶ ἐν ταῖς ποικίλαις τοῦ βίου μεταβολαῖς τὴν οἰκείαν τοῖς ἀνθρώποις ὁ τῶν ὅλων Θεὸς ἐπικουρίαν ὀρέγει, καὶ παντοδαπὴν τοῖς ἀθυμοῦσι προσφέρει παραψυχήν. Τοῦτο καὶ ὁ μακάριος ἔφη Παῦλος · « Εὐλογητὸς ὁ Θεὸς, καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ παρακαλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει ἡμῶν, εἰς τὸ δύνασθαι παρακαλεῖν τοὺς ἐν πάσῃ θλίψει διὰ τῆς παρακλήσεως, ἧς παρακαλούμεθα αὐτοὶ ὑπὸ τοῦ Θεοῦ· ὅτι καθὼς περισσεύει τὰ παθήματα τοῦ Χριστοῦ εἰς ἡμᾶς, οὕτω διὰ Χριστοῦ περισσεύει καὶ ἡ παράκλησις ἡμῶν. » Τοῦτο καὶ ὁ μακάριος ἔφη Δαβίδ· · Κατὰ τὸ πλῆθος τῶν ὀδυνῶν μου αἱ παρακλήσεις σου εὔφραναν τὴν ψυχήν μου. »
« Ti antapodōsō tǭ Kyriǭ peri pantōn hōn antapedōke moi? » Pollais kai diaphorois euergesiais periklyzomenos, ouk oida tisi ton euergetēn ameipsomai. Ouch haplōs de touto tǭ proterǭ synēpsen; alla didaskei, hoti kai en tais poikilais tou biou metabolais tēn oikeian tois anthrōpois ho tōn holōn Theos epikourian oregei, kai pantodapēn tois athymousi prospherei parapsychēn. Touto kai ho makarios ephē Paulos ; « Eulogētos ho Theos, kai Patēr tou Kyriou hēmōn Iēsou Christou, ho parakalōn hēmas epi pasę̄ tę̄ thlipsei hēmōn, eis to dynasthai parakalein tous en pasę̄ thlipsei dia tēs paraklēseōs, hēs parakaloumetha autoi hypo tou Theou; hoti kathōs perisseuei ta pathēmata tou Christou eis hēmas, houtō dia Christou perisseuei kai hē paraklēsis hēmōn. » Touto kai ho makarios ephē Dabid; ; Kata to plēthos tōn odynōn mou hai paraklēseis sou euphranan tēn psychēn mou. »
"What shall I render to the Lord for all that he has rendered to me?" "Flooded with many and various benefits, I do not know with what I shall repay my benefactor." Not without reason did he join this to what precedes; he teaches that even in the various changes of life the God of all stretches out his help to human beings and offers every kind of consolation to the despondent. The blessed Paul said this too: "Blessed be the God and Father of our Lord Jesus Christ, who comforts us in all our affliction, so that we may be able to comfort those in any affliction with the comfort with which we ourselves are comforted by God; for as the sufferings of Christ abound in us, so through Christ our comfort also abounds." The blessed David also said this: "According to the multitude of my pains, your consolations gladdened my soul."
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« Ποτήριον σωτηρίου λήψομαι, καὶ τὸ ὄνομα Κυρίου ἐπικαλέσομαι. » Προσήκει τοίνυν θαῤῥαλέως τὸν ὑπὲρ αὐτοῦ καταδέξασθαι θάνατον, καὶ ταύτην δοῦναι τῆς παντοδαπῆς εὐεργεσίας ἀντίδοσιν. Ποτήριον γὰρ σωτηρίου τὸν ὑπὲρ τῆς εὐσεβείας προσηγόρευσε θάνατον. Οὕτω γὰρ αὐτὸν Κύριος ὀνομάζει. Πάτερ γὰρ, φησὶν, εἰ δυνατὸν παρελθέτω τὸ ποτήριον τοῦτο ἀπ᾿ ἐμοῦ. • Καὶ τῇ ξυνωρίδι τῶν ἀποστόλων τὴν κοινωνίαν αἰτησάσῃ τῆς βασιλείας, οὕτως ἔφη · « Δύνασθε πιεῖν τὸ ποτήριον, ὁ ἐγὼ μέλλω πιεῖν; › Τοῦτο τοίνυν καὶ ἐνταῦθα οἱ γενναῖοι καὶ ἄριστοι τῆς εὐσεβείας ἀγωνισταὶ, φησὶν, αὐτοῖς δρᾶσαι παρακελεύονται· ταύτην δὲ πληροῦσι τὴν ὑπόσχεσιν τῶν ὁμοφύλων δρώντων, ὅπως ἂν καὶ αὐτοὺς εἰς τὸν ὅμοιον παραθήξωσι ζῆλον. Εἶτα δεικνύουσι τὸν τούτου θανάτου καρπόν.
« Potērion sōtēriou lēpsomai, kai to onoma Kyriou epikalesomai. » Prosēkei toinyn tharrhaleōs ton hyper autou katadexasthai thanaton, kai tautēn dounai tēs pantodapēs euergesias antidosin. Potērion gar sōtēriou ton hyper tēs eusebeias prosēgoreuse thanaton. Houtō gar auton Kyrios onomazei. Pater gar, phēsin, ei dynaton parelthetō to potērion touto ap᾿ emou. • Kai tę̄ xynōridi tōn apostolōn tēn koinōnian aitēsasę̄ tēs basileias, houtōs ephē ; « Dynasthe piein to potērion, ho egō mellō piein? › Touto toinyn kai entautha hoi gennaioi kai aristoi tēs eusebeias agōnistai, phēsin, autois drasai parakeleuontai; tautēn de plērousi tēn hyposchesin tōn homophylōn drōntōn, hopōs an kai autous eis ton homoion parathēxōsi zēlon. Eita deiknyousi ton toutou thanatou karpon.
"I will take the cup of salvation and call upon the name of the Lord." "It is fitting, then, to accept death for him boldly, and to give this as a return for his benefits of every kind." He called death for piety's sake "the cup of salvation." For so the Lord names it: "Father," he says, "if it is possible, let this cup pass from me." And to the pair of apostles who asked for a share in the kingdom he said: "Can you drink the cup that I am about to drink?" This, then, here too, these noble and excellent contestants of piety urge themselves to do; and they fulfill this promise while their kinsmen look on, so as to sharpen them too to the same zeal. Then they show the fruit of this death.
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«Τὰς εὐχάς μου τῷ Κυρίῳ ἀποδώσω ἐναντίον παντὸς τοῦ λαοῦ αὐτοῦ. Τίμιος ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ. ›• Εἰ δὲ Θεῷ τίμιος, τίνι τῶν ὁσίων οὐ σεβάσμιος ;
«Tas euchas mou tǭ Kyriǭ apodōsō enantion pantos tou laou autou. Timios enantion Kyriou ho thanatos tōn hosiōn autou. ›• Ei de Theǭ timios, tini tōn hosiōn ou sebasmios ?
"I will pay my vows to the Lord before all his people. Precious in the sight of the Lord is the death of his saints." If it is precious to God, to which of the saints is it not venerable?
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« Ὦ Κύριε, ἐγὼ δοῦλος σός· ἐγὼ δοῦλος σὸς, καὶ υἱὸς τῆς παιδίσκης σου. » Ἐὰν μὲν οὖν ἀξιάγαστον ἐκεῖνον ὑπομείνωμεν θάνατον, τῆς παρὰ τοῦ Θεοῦ τιμῆς καὶ δόξης ἀπολαυσόμεθα, καὶ ἀείμνηστον καταλείψομεν κλέος. Εἰ δὲ κρείττους τῶν πολεμίων γινόμενοι, τὴν ἐκείνων σκεδάσωμεν φάλαγγα, τὸν χαριστήριον ὕμνον τῷ Δεσπότῃ προσοίσομεν, τὴν δουλείαν ὁμολογοῦντες, καὶ ταύτην ἔχειν ἐκ προγόνων αὐχοῦντες. Οἱ μὲν γὰρ ἀνθρώποις δουλεύειν ἠναγκασμένοι ἐλευθέρους ἐσχηκέναι προγόνους ἔστιν ὅτε σεμνύνονται · οἱ δὲ εὖνοι θεραπεύσαντες τοῦ Θεοῦ τὴν ἐκ προγόνων ἔχειν ὁμολογοῦσι δουλείαν, μεγίστην τὴν τοιαύτην δουλείαν εὔκλειαν εἰκότως εἶναι πιστεύοντες. « Διέρῤῥηξας τοὺς δεσμούς μου. Τῶν πολλῶν μου καὶ διαφόρων συμφορῶν ἠλευθέρωσας.
« Ō Kyrie, egō doulos sos; egō doulos sos, kai huios tēs paidiskēs sou. » Ean men oun axiagaston ekeinon hypomeinōmen thanaton, tēs para tou Theou timēs kai doxēs apolausometha, kai aeimnēston kataleipsomen kleos. Ei de kreittous tōn polemiōn ginomenoi, tēn ekeinōn skedasōmen phalanga, ton charistērion hymnon tǭ Despotę̄ prosoisomen, tēn douleian homologountes, kai tautēn echein ek progonōn auchountes. Hoi men gar anthrōpois douleuein ēnankasmenoi eleutherous eschēkenai progonous estin hote semnynontai ; hoi de eunoi therapeusantes tou Theou tēn ek progonōn echein homologousi douleian, megistēn tēn toiautēn douleian eukleian eikotōs einai pisteuontes. « Dierrrhēxas tous desmous mou. Tōn pollōn mou kai diaphorōn symphorōn ēleutherōsas.
"O Lord, I am your servant; I am your servant and the son of your handmaid." "If we endure that admirable death, we will enjoy honor and glory from God and leave an ever-remembered fame. But if we prove stronger than the enemy and scatter their battle line, we will offer the hymn of thanksgiving to the Master, confessing our servitude and boasting that we have it from our forefathers." For those forced to serve human beings sometimes pride themselves on having had free forefathers; but those who have served God loyally confess that they have servitude to God from their forefathers, rightly believing such servitude to be the greatest glory. "You have broken my bonds." "You have freed me from my many and various misfortunes."
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« Σοὶ θύσω θυσίαν αἰνέσεως, καὶ ἐν ὀνόματι Κυρίου ἐπικαλέσομαι. Τὰς εὐχάς μου τῷ Κυρίῳ ἀποδώσω ἐναντίον παντὸς τοῦ λαοῦ αὐτοῦ. Ἐν αὐλαῖς οἴκου Κυρίου, ἐν μέσῳ σου, Ἱερουσαλήμ. » ᾿Απαλλαγεὶς δὲ τῶν συμφορῶν, οὐκ ἔσομαι περὶ τὰς εὐεργεσίας ἀγνώμων, ἀλλὰ τὴν τῆς αἰνέσεως ἀποδώσω σοι θυσίαν, καὶ τὸν χαριστήριον ὕμνον ἐκτίσω, πάντων ὁρώντων τῶν ὁμοφύλων, καὶ τὴν ἐντεῦθεν ὄνησιν καρπουμένων. Προσοίσω δὲ τὴν λογικὴν ταύτην ἱερουργίαν ἐν τῷ καθιερωμένῳ τῷ ὀνόματί σου νεῷ. Ἔστι τοίνυν καὶ ἐντεῦθεν καταμαθεῖν, ὡς καὶ τοῦ νόμου κρατοῦντος, οἱ πνευματικώτερον τῷ νόμῳ προσεσχηκότες τὰς λογικὰς θυσίας τῶν ἀλόγων προετίμων θυμάτων, τὴν καινὴν διαθήκην σκιογραφοῦντες. Εἰδέναι δὴ προσήκει, ὡς καὶ πᾶσι τοῖς καλλινίκοις μάρτυσιν ἑκάτερος ἁρμόττει ὁ ψαλμός · ὁ γὰρ αὐτὸς καὶ τούτων κἀκείνων σκοπός · κἀκεῖνοι γὰρ ὑπὲρ τοῦ νόμου, καὶ τοῦ νομοθέτου, τὸν ἀξιάγαστον ὑπέμειναν θάνατον, καὶ οὗτοι τῆς παρούσης ζωῆς τὴν ὑπὲρ τοῦ σεσωκότος καὶ τὸν θάνατον καταλύσαντος προείλοντο τελευτήν. ᾿Αλληλούϊα. "Υμνος καὶ οὗτος πᾶσιν ἀνθρώποις ἁρμόττων. Παρακελεύεται γὰρ ἡ χάρις τοῦ Πνεύματος τοὺς τῆς σωτηρίας τετυχηκότας ὑμνῆσαι τὸν εὐεργέτην.
« Soi thysō thysian aineseōs, kai en onomati Kyriou epikalesomai. Tas euchas mou tǭ Kyriǭ apodōsō enantion pantos tou laou autou. En aulais oikou Kyriou, en mesǭ sou, Hierousalēm. » ᾿Apallageis de tōn symphorōn, ouk esomai peri tas euergesias agnōmōn, alla tēn tēs aineseōs apodōsō soi thysian, kai ton charistērion hymnon ektisō, pantōn horōntōn tōn homophylōn, kai tēn enteuthen onēsin karpoumenōn. Prosoisō de tēn logikēn tautēn hierourgian en tǭ kathierōmenǭ tǭ onomati sou neǭ. Esti toinyn kai enteuthen katamathein, hōs kai tou nomou kratountos, hoi pneumatikōteron tǭ nomǭ proseschēkotes tas logikas thysias tōn alogōn proetimōn thymatōn, tēn kainēn diathēkēn skiographountes. Eidenai dē prosēkei, hōs kai pasi tois kallinikois martysin hekateros harmottei ho psalmos ; ho gar autos kai toutōn kakeinōn skopos ; kakeinoi gar hyper tou nomou, kai tou nomothetou, ton axiagaston hypemeinan thanaton, kai houtoi tēs parousēs zōēs tēn hyper tou sesōkotos kai ton thanaton katalysantos proeilonto teleutēn. ᾿Allēlouïa. "Ymnos kai houtos pasin anthrōpois harmottōn. Parakeleuetai gar hē charis tou Pneumatos tous tēs sōtērias tetychēkotas hymnēsai ton euergetēn.
"To you I will sacrifice a sacrifice of praise, and I will call on the name of the Lord. I will pay my vows to the Lord before all his people, in the courts of the house of the Lord, in your midst, O Jerusalem." "Released from misfortunes, I will not be ungrateful for the benefits, but will render you the sacrifice of praise and pay the hymn of thanksgiving, while all my kinsmen look on and reap the benefit. And I will offer this rational sacred service in the temple consecrated to your name." One can learn from this too that even while the law prevailed, those who heeded the law more spiritually preferred rational sacrifices to the victims of irrational animals, sketching the new covenant in shadow. One should know that both psalms fit all the victorious martyrs too; for the aim of both is the same. For those endured an admirable death for the law and the lawgiver, and these chose death over present life for the sake of the one who saved them and destroyed death. Alleluia. This too is a hymn fitting all human beings; for the grace of the Spirit urges those who have obtained salvation to hymn their benefactor.
Chapter 116
116.1PG 80 80:1805
« Αἰνεῖτε τὸν Κύριον, πάντα τὰ ἔθνη. » Κατὰ ταυτὸν ἅπαντας εἰς χορείαν καλεῖ · ἅπασι γάρ τοῖς ἔθνεσιν, οὐχ Ἕλλησι μόνοις, καὶ Ῥωμαίοις, ἀλλὰ καὶ πᾶσι βαρβάροις, τὰς τῆς σωτηρίας ἐχορήγησεν ἀφορμὰς, τοῖς ἱεροῖς ἀποστόλοις διακόνοις τῆς εὐεργεσίας χρησάμενος. « Πορευθέντες γὰρ, ἔφη, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν. » Τούτῳ πειθόμενοι τῷ νόμῳ, πᾶσαν γῆν καὶ θάλασσαν ἔδραμον, καὶ ὁ μὲν Ἰνδοὺς, ὁ δὲ Αἰγυπτίους, ὁ δὲ Αἰθίοπας προσήγαγε τῷ Χριστῷ. Ὁ δὲ μακάριος Παῦλος διδάσκει συντόμως, ὅσοις ἔθνεσι προσενήνοχε τὰ θεῖα κηρύγματα, « ὥστε ἀπὸ Ἱερουσαλήμ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκέναι τὸ Εὐαγγέλιον τοῦ Χριστοῦ. » Οὐ γὰρ εὐθεῖαν ὁδὸν ὁδεύων, ἀλλὰ τὰ ἐν μέσῳ ἔθνη διακείμενα περινοστῶν, τὰ σωτήρια προσέφερε δόγματα. « Οὕτω δὲ φιλοτιμούμενον εὐαγγελίζεσθαι, οὐχ ὅπου ὠνομάσθη Χριστὸς, ἵνα μὴ ἐπὶ ἀλλότριον θεμέλιον οἰκοδομῶ· ἀλλὰ καθὼς γέγραπται, οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ, ὄψονται, καὶ οἱ οὐκ ἀκηκόασι, συνήσουσιν. » Ὕστερον μέντοι καὶ τῆς Ἰταλίας ἐπέβη, καὶ εἰς τὰς Σπανίας ἀφίκετο, καὶ ταῖς ἐν τῷ πελάγει διακειμέναις νήσοις τὴν ὠφέλειαν προσήνεγκε. Ῥωμαίοις μὲν γὰρ ἐπιστέλλων ἔφη· «Ελπίζω γὰρ διαπορευόμενος εἰς τὰς Σπανίας δι᾽ ὑμῶν διελθεῖν, καὶ ὑφ᾽ ὑμῶν προπεμφθῆναι ἐκεῖ, ἐὰν ὑμῶν πρῶτον ἀπὸ μέρους ἐμπλησθῶ. » Τῷ θαυμασίῳ δὲ Τίτῳ γράφων φησίν · · Διὰ τοῦτο κατέλιπόν σε ἐν Κρήτῃ, ἵνα καταστήσῃς κατὰ πόλιν πρεσβυτέρους, ὡς ἐγώ σοι διεταξάμην. » Οὕτως ὁ Ἰωάννης ὁ πάνυ τὴν ᾿Ασίαν τῆς προτέρας ἠλευθέρωσεν ἀσεβείας · οὕτως ὁ θεσπέσιος ᾿Ανδρέας τὴν Ἑλλάδα ταῖς τῆς θεογνωσίας ἀκτῖσι κατηύγασεν· οὕτως ὁ θειότατος Φίλιππος Φρυγῶν ἑκατέρων τὴν πλάνην διήλεγξεν· οὕτως ὁ μέγας Πέτρος ἀπὸ τῆς Ἱερουσαλήμ μέχρι τῆς Ῥωμαίας ἔδραμε πόλεως, ἅπασι προσφέρων τὰς τῆς ἀληθείας ἀκτῖνας. Οὕτως ἅπαντες πᾶσαν τὴν οἰκουμένην περινοστήσαντες, καὶ τὸν τῆς ἀγνοίας ἀπεσκέδασαν γνόφον, καὶ τὸν τῆς δικαιοσύνης ὑπέδειξαν ἥλιον. Εἰκότως τοίνυν ὁ προφητικὸς λόγος πάντα τὰ ἔθνη τῷ Θεῷ τὸν ὕμνον προσφέρειν παρεγγυᾷ, ἐπειδὴ πάντα τῆς σωτηρίας ἀπήλαυσαν. « Ἐπαινέσατε αὐτὸν πάντες οἱ λαοί. » Εἰς ἅπασαν πάλαι προδιεσπάρησαν Ἰουδαῖοι τὴν οἰκουμένην, τὸν ἕνα σέβειν δεδιδαγμένοι Θεόν. Ἐπειδὴ τοίνυν οὐκ ἔτι μόνην ᾤκουν τὴν Παλαιστίνην, οὐδὲ εἰς ἕνα λαὸν ἐτέλουν ὑφ᾽ ἑνὶ βασιλεῖ τεταγμένοι, ἀλλ᾽ ἐν τοῖς ἔθνεσι διεσπαρμένοι, τοῖς μὲν ἐκείνων ὑπήκουον ἄρχουσι, καθ' ἑαυτοὺς δὲ ἐπολιτεύοντο, τῇ τοῦ νόμου διαγορεύσει πειθόμενοι, εἰκότως οὐ λαὸν αὐτοὺς, ἀλλὰ λαοὺς ὀνομάζει. Πλεῖστοι γὰρ καὶ ἐκ τούτων τὸ θεῖον ἐδέξαντο κήρυγμα. Ἐν μὲν γὰρ Ἱεροσολύμοις τρισχίλιοι καὶ πεντακισχίλιοι κατὰ ταὐτὸν ὑπὸ τῶν ἁλιέων ἐσαγηνεύθησαν. Καὶ πολλαὶ δὲ μετὰ ταῦτα μυριάδες ἐγένοντο, ἔφησεν δ᾽ ὁ θεῖος Ἰάκωβος. Καὶ ἐν Συρίᾳ δὲ, καὶ Κιλικίᾳ, καὶ Λυκαονίᾳ, καὶ Πισιδίᾳ, καὶ ᾿Ασίᾳ, καὶ Παμφυλίᾳ, καὶ ἐν τοῖς λοιποῖς ἅπασιν ἔθνεσιν, προτέροις Ἰουδαίοις προσέφερον οἱ ἀπόστολοι τὰ θεῖα κηρύγματα. Καὶ οἱ μὲν ἐπίστευον, καὶ τῆς ἀληθείας ἀπήλαυον, οἱ δὲ ταῖς ὀνησιφόροις διδασκαλίαις ἀντέλεγον. Εἰκότως τοίνυν ὁ προφητικὸς λόγος καὶ τούτους ὑμνεῖν τὸν εὐεργέτην παρακελεύεται · τούτους γὰρ ὀνομάζει λαούς.
« Aineite ton Kyrion, panta ta ethnē. » Kata tauton hapantas eis choreian kalei ; hapasi gar tois ethnesin, ouch Hellēsi monois, kai Rhōmaiois, alla kai pasi barbarois, tas tēs sōtērias echorēgēsen aphormas, tois hierois apostolois diakonois tēs euergesias chrēsamenos. « Poreuthentes gar, ephē, mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos, didaskontes autous tērein panta hosa eneteilamēn hymin. » Toutǭ peithomenoi tǭ nomǭ, pasan gēn kai thalassan edramon, kai ho men Indous, ho de Aigyptious, ho de Aithiopas prosēgage tǭ Christǭ. Ho de makarios Paulos didaskei syntomōs, hosois ethnesi prosenēnoche ta theia kērygmata, « hōste apo Hierousalēm kyklǭ mechri tou Illyrikou peplērōkenai to Euangelion tou Christou. » Ou gar eutheian hodon hodeuōn, alla ta en mesǭ ethnē diakeimena perinostōn, ta sōtēria prosephere dogmata. « Houtō de philotimoumenon euangelizesthai, ouch hopou ōnomasthē Christos, hina mē epi allotrion themelion oikodomō; alla kathōs gegraptai, hois ouk anēngelē peri autou, opsontai, kai hoi ouk akēkoasi, synēsousin. » Hysteron mentoi kai tēs Italias epebē, kai eis tas Spanias aphiketo, kai tais en tǭ pelagei diakeimenais nēsois tēn ōpheleian prosēnenke. Rhōmaiois men gar epistellōn ephē; «Elpizō gar diaporeuomenos eis tas Spanias di᾽ hymōn dielthein, kai hyph᾽ hymōn propemphthēnai ekei, ean hymōn prōton apo merous emplēsthō. » Tǭ thaumasiǭ de Titǭ graphōn phēsin ; ; Dia touto katelipon se en Krētę̄, hina katastēsę̄s kata polin presbyterous, hōs egō soi dietaxamēn. » Houtōs ho Iōannēs ho pany tēn ᾿Asian tēs proteras ēleutherōsen asebeias ; houtōs ho thespesios ᾿Andreas tēn Hellada tais tēs theognōsias aktisi katēugasen; houtōs ho theiotatos Philippos Phrygōn hekaterōn tēn planēn diēlenxen; houtōs ho megas Petros apo tēs Hierousalēm mechri tēs Rhōmaias edrame poleōs, hapasi prospherōn tas tēs alētheias aktinas. Houtōs hapantes pasan tēn oikoumenēn perinostēsantes, kai ton tēs agnoias apeskedasan gnophon, kai ton tēs dikaiosynēs hypedeixan hēlion. Eikotōs toinyn ho prophētikos logos panta ta ethnē tǭ Theǭ ton hymnon prospherein parengyą, epeidē panta tēs sōtērias apēlausan. « Epainesate auton pantes hoi laoi. » Eis hapasan palai prodiesparēsan Ioudaioi tēn oikoumenēn, ton hena sebein dedidagmenoi Theon. Epeidē toinyn ouk eti monēn ǭkoun tēn Palaistinēn, oude eis hena laon eteloun hyph᾽ heni basilei tetagmenoi, all᾽ en tois ethnesi diesparmenoi, tois men ekeinōn hypēkouon archousi, kath' heautous de epoliteuonto, tę̄ tou nomou diagoreusei peithomenoi, eikotōs ou laon autous, alla laous onomazei. Pleistoi gar kai ek toutōn to theion edexanto kērygma. En men gar Hierosolymois trischilioi kai pentakischilioi kata tauton hypo tōn halieōn esagēneuthēsan. Kai pollai de meta tauta myriades egenonto, ephēsen d᾽ ho theios Iakōbos. Kai en Syrią de, kai Kilikią, kai Lykaonią, kai Pisidią, kai ᾿Asią, kai Pamphylią, kai en tois loipois hapasin ethnesin, proterois Ioudaiois prosepheron hoi apostoloi ta theia kērygmata. Kai hoi men episteuon, kai tēs alētheias apēlauon, hoi de tais onēsiphorois didaskaliais antelegon. Eikotōs toinyn ho prophētikos logos kai toutous hymnein ton euergetēn parakeleuetai ; toutous gar onomazei laous.
"Praise the Lord, all you nations." He calls all to the dance at once; for to all the nations, not only Greeks and Romans but all barbarians too, he supplied the means of salvation, using the holy apostles as ministers of the benefit. "Go," he said, "make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to keep all that I have commanded you." Obeying this law, they ran over every land and sea: one brought Indians to Christ, another Egyptians, another Ethiopians. The blessed Paul teaches briefly to how many nations he brought the divine proclamations, "so that from Jerusalem and round about as far as Illyricum I have fully preached the Gospel of Christ." For he did not travel a straight road, but went around the nations lying in between, bringing them the saving doctrines. "Thus making it my ambition to preach the gospel not where Christ was named, lest I build on another's foundation, but as it is written: Those who were not told of him will see, and those who have not heard will understand." Later he set foot in Italy too, reached Spain, and brought the benefit to the islands lying in the sea. For writing to the Romans he said: "For I hope, traveling to Spain, to pass through you and be sent on there by you, once I have first enjoyed your company for a while." And writing to the admirable Titus he says: "For this reason I left you in Crete, so that you might appoint presbyters in every city, as I directed you." So the great John freed Asia from its former impiety; so the inspired Andrew lit up Greece with the rays of the knowledge of God; so the most divine Philip exposed the error of both Phrygias; so the great Peter ran from Jerusalem to the city of Rome, bringing the rays of truth to all. So all of them, going about the whole world, scattered the gloom of ignorance and showed the sun of righteousness. Rightly, then, the prophetic word bids all the nations offer the hymn to God, since all have enjoyed salvation. "Praise him, all you peoples." The Jews had long before been scattered over the whole world, taught to worship the one God. Since, then, they no longer lived in Palestine alone, nor formed one people under one king, but, scattered among the nations, obeyed the rulers of those nations while governing themselves among themselves in obedience to the injunction of the law, he fittingly calls them not "people" but "peoples." For very many of them too received the divine proclamation. In Jerusalem three thousand and five thousand at a time were caught in the fishermen's net. And afterwards there were many tens of thousands, as the divine James said. And in Syria, Cilicia, Lycaonia, Pisidia, Asia, Pamphylia, and all the other nations, the apostles brought the divine proclamations to the Jews first. Some believed and enjoyed the truth, while others spoke against the beneficial teachings. Rightly, then, the prophetic word bids these too to hymn their benefactor; for these he names "peoples."
116.2PG 80 80:1807
«Ὅτι ἐκραταιώθη τὸ ἔλεος αὐτοῦ ἐφ᾿ ἡμᾶς.» Ἐλέῳ γὰρ μόνῳ χρησάμενος, τὴν ἡμετέραν ἐπραγματεύσατο σωτηρίαν. Οὕτω καὶ ὁ μακάριος ἔφη Παῦλος· « Ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία τοῦ Σωτῆρος ἡμῶν ἐπεφάνη Θεοῦ, οὐ διὰ τὰς δικαιοσύνας ἡμῶν ἃς ἐποιήσαμεν, ἀλλὰ κατὰ τὸ πολὺ ἔλεος αὐτοῦ, ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας, καὶ ἀνακαινώσεως Πνεύματος ἁγίου, οὗ ἐξέχεεν ἐφ᾿ ἡμᾶς πλουσίως. » Καὶ πάλιν· « Χάριτί ἐστε σεσωσμένοι διὰ τῆς πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, Θεοῦ τὸ δῶρον. » Καὶ ἑτέρωθι· « Πιστὸς ὁ λόγος, καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγὼ, ἀλλ᾽ ἐλεήθην. • Συνίστησι δὲ τὴν ἑαυτοῦ ἀγάπην ὁ Θεὸς εἰς ἡμᾶς, ὅτι ἔτι ἁμαρτωλῶν ἡμῶν ὄντων Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν. Εἰκότως τοίνυν ὁ προφητικὸς ἔφη λόγος, ὅτι ἐκραταιώθη τὸ ἔλεος αὐτοῦ ἐφ᾽ ἡμᾶς. « Καὶ ἡ ἀλήθεια τοῦ Κυρίου μένει εἰς τὸν αἰῶνα. » "Ην γὰρ διὰ τῶν ἁγίων προφητῶν ὑπέσχετο, δέδωκε σωτηρίαν. Τοῦτο καὶ ὁ μακάριος ἔφη Παῦλος τῶν πρὸς Ῥωμαίους γραμμάτων ἀρξάμενος, « Παῦλος δοῦλος Ἰησοῦ Χριστοῦ κλητὸς ἀπόστολος, ἀφωρισμένος εἰς Εὐαγγέλιον Θεοῦ, ὁ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν Γραφαῖς ἁγίαις. » Καὶ πάλιν· « Λέγω δὲ Χριστὸν Ἰησοῦν διάκονον γεγενῆσθαι περιτομῆς ὑπὲρ ἀληθείας Θεοῦ, εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων, τὰ δὲ ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν Θεόν. » Ἐπειδὴ τοίνυν πεπλήρωκε τὰς ὑποσχέσεις ὁ τῶν ὅλων Θεὸς, καὶ ἣν ὑπέσχετο, δέδωκε σωτηρίαν, καὶ ἠνέωξεν ἅπασι τὰς τοῦ ἐλέους πηγὰς, καὶ ἡμεῖς οἱ ἐξ Ἰουδαίας προσελθόντες, καὶ ὑμεῖς οἱ ἐξ ἐθνῶν πεπιστευκότες, σύμφωνον ὑμνῳδίαν κεράσαντες τὸν εὐεργέτην ἀμείψασθε.
«Hoti ekrataiōthē to eleos autou eph᾿ hēmas.» Eleǭ gar monǭ chrēsamenos, tēn hēmeteran epragmateusato sōtērian. Houtō kai ho makarios ephē Paulos; « Hote de hē chrēstotēs kai hē philanthrōpia tou Sōtēros hēmōn epephanē Theou, ou dia tas dikaiosynas hēmōn has epoiēsamen, alla kata to poly eleos autou, esōsen hēmas dia loutrou palingenesias, kai anakainōseōs Pneumatos hagiou, hou execheen eph᾿ hēmas plousiōs. » Kai palin; « Chariti este sesōsmenoi dia tēs pisteōs; kai touto ouk ex hymōn, Theou to dōron. » Kai heterōthi; « Pistos ho logos, kai pasēs apodochēs axios, hoti Christos Iēsous ēlthen eis ton kosmon hamartōlous sōsai, hōn prōtos eimi egō, all᾽ eleēthēn. • Synistēsi de tēn heautou agapēn ho Theos eis hēmas, hoti eti hamartōlōn hēmōn ontōn Christos hyper hēmōn apethanen. Eikotōs toinyn ho prophētikos ephē logos, hoti ekrataiōthē to eleos autou eph᾽ hēmas. « Kai hē alētheia tou Kyriou menei eis ton aiōna. » "Ēn gar dia tōn hagiōn prophētōn hypescheto, dedōke sōtērian. Touto kai ho makarios ephē Paulos tōn pros Rhōmaious grammatōn arxamenos, « Paulos doulos Iēsou Christou klētos apostolos, aphōrismenos eis Euangelion Theou, ho proepēngeilato dia tōn prophētōn autou en Graphais hagiais. » Kai palin; « Legō de Christon Iēsoun diakonon gegenēsthai peritomēs hyper alētheias Theou, eis to bebaiōsai tas epangelias tōn paterōn, ta de ethnē hyper eleous doxasai ton Theon. » Epeidē toinyn peplērōke tas hyposcheseis ho tōn holōn Theos, kai hēn hypescheto, dedōke sōtērian, kai ēneōxen hapasi tas tou eleous pēgas, kai hēmeis hoi ex Ioudaias proselthontes, kai hymeis hoi ex ethnōn pepisteukotes, symphōnon hymnǭdian kerasantes ton euergetēn ameipsasthe.
"For his mercy has been made strong toward us." For using mercy alone he brought about our salvation. So too the blessed Paul said: "But when the kindness and love for humankind of God our Savior appeared, not because of works of righteousness that we had done, but according to his great mercy, he saved us through the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly." And again: "By grace you have been saved through faith; and this not of yourselves, it is the gift of God." And elsewhere: "The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost; but I received mercy." "But God shows his love for us in that while we were still sinners Christ died for us." Rightly, then, the prophetic word said that his mercy has been made strong toward us. "And the truth of the Lord remains for ever." For the salvation he promised through the holy prophets he has given. The blessed Paul said this too at the beginning of his letter to the Romans: "Paul, a servant of Jesus Christ, called to be an apostle, set apart for the Gospel of God, which he promised beforehand through his prophets in the holy Scriptures." And again: "I say that Christ Jesus became a servant of the circumcision for the truth of God, to confirm the promises to the fathers, and that the nations might glorify God for his mercy." Since, then, the God of all has fulfilled the promises, has given the salvation he promised, and has opened the springs of mercy to all, "we who have come from Judea and you who have believed from the nations, mixing a harmonious hymn, repay the benefactor."
Chapter 117
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Ἀλληλούϊα. Ὕμνος καὶ οὗτός ἐστιν ὑπὸ τῶν τῆς σωτηρίας ἀπολελαυκότων τῷ Θεῷ προσφερόμενος. Ἰουδαῖοι μὲν γὰρ μετὰ τὴν ἐπάνοδον, τῶν πλησιοχώρων ἁπάντων κατὰ ταυτὸν ἀθροισθέντων, φθονούντων αὐτοῖς τῆς προτέρας εὐημερίας, καὶ μέντοι καὶ ἔθνη ἕτερα καὶ βάρβαρα συναγειράντων, εἶτα θεηλάτοις ἀναλωθέντων πληγαῖς κατὰ τὴν Ἰωὴλ, καὶ Ἰεζεκιήλ, καὶ Μιχαίου, καὶ Ζαχαρίου προφητείαν, τοῦτον τὸν ὕμνον χαριστήριον προσφέρουσι τῷ Θεῷ. Ἐπειδὴ δὲ ἐν ἐκείνοις προεγράφετο τὰ ἡμέτερα, μᾶλλον ἀρμόττει τοῖς ἐξ ἐθνῶν πεπιστευκόσιν ἡ ὑμνῳδία· οἱ παρὰ πολλῶν καὶ ἀρχόντων καὶ ἀρχομένων, δήμων καὶ δημαγωγῶν, καὶ βασιλέων καὶ στρατηγῶν, διωχθέντες, καὶ στρεβλωθέντες, καὶ αἰκισθέντες, καὶ μυρία θανάτου ὑπομείναντες εἴδη, κρείττους τῶν πολεμούντων ἐδείχθησαν. Καὶ τούτοις μέντοι κἀκείνοις ἡ τοῦ πνεύματος χάρις τὴν τῆς ὑμνῳδίας διδασκαλίαν προτέθεικεν. « Ἐξομολογεῖσθε τῷ Κυρίῳ, ὅτι ἀγαθὸς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Ὑμνήσατε τὸν ἀγαθὸν, καὶ τῶν ἀγαθῶν τὸν χορηγόν. Διαρκῆ γὰρ ἔχει τὸν ἔλεον, καὶ τοῦτον ἀεὶ χορηγεῖ τοῖς δεομένοις.
Allēlouïa. Hymnos kai houtos estin hypo tōn tēs sōtērias apolelaukotōn tǭ Theǭ prospheromenos. Ioudaioi men gar meta tēn epanodon, tōn plēsiochōrōn hapantōn kata tauton athroisthentōn, phthonountōn autois tēs proteras euēmerias, kai mentoi kai ethnē hetera kai barbara synageirantōn, eita theēlatois analōthentōn plēgais kata tēn Iōēl, kai Iezekiēl, kai Michaiou, kai Zachariou prophēteian, touton ton hymnon charistērion prospherousi tǭ Theǭ. Epeidē de en ekeinois proegrapheto ta hēmetera, mallon armottei tois ex ethnōn pepisteukosin hē hymnǭdia; hoi para pollōn kai archontōn kai archomenōn, dēmōn kai dēmagōgōn, kai basileōn kai stratēgōn, diōchthentes, kai streblōthentes, kai aikisthentes, kai myria thanatou hypomeinantes eidē, kreittous tōn polemountōn edeichthēsan. Kai toutois mentoi kakeinois hē tou pneumatos charis tēn tēs hymnǭdias didaskalian protetheiken. « Exomologeisthe tǭ Kyriǭ, hoti agathos, hoti eis ton aiōna to eleos autou. » Hymnēsate ton agathon, kai tōn agathōn ton chorēgon. Diarkē gar echei ton eleon, kai touton aei chorēgei tois deomenois.
Alleluia. This too is a hymn offered to God by those who have enjoyed salvation. For the Jews after their return, when all their neighbors had gathered together at once, envying them their former prosperity, and had also assembled other barbarian nations, and these had then been consumed by blows sent from God according to the prophecy of Joel, Ezekiel, Micah, and Zechariah, offer this hymn of thanksgiving to God. But since our affairs were written beforehand in theirs, the hymn fits more those from the nations who have believed: persecuted, racked, and tortured by many rulers and subjects, peoples and demagogues, kings and generals, and enduring countless forms of death, they were shown stronger than those who made war on them. The grace of the Spirit has set out this teaching of hymnody for both. "Confess the Lord, for he is good, for his mercy is for ever." "Hymn the good one, the giver of good things; for he has lasting mercy and always supplies it to those in need."
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« Εἰπάτω δὲ οἶκος Ἰσραὴλ, ὅτι ἀγαθὸς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. Εἰπάτω δὲ οἶκος ᾿Ααρών, ὅτι ἀγαθὸς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Τούτων κατὰ διαίρεσιν μνημονεύσας, τῶν ἐξ ἐθνῶν πεπιστευκότων κοινὴν ποιεῖται τὴν μνήμην.
« Eipatō de oikos Israēl, hoti agathos, hoti eis ton aiōna to eleos autou. Eipatō de oikos ᾿Aarōn, hoti agathos, hoti eis ton aiōna to eleos autou. » Toutōn kata diairesin mnēmoneusas, tōn ex ethnōn pepisteukotōn koinēn poieitai tēn mnēmēn.
"Let the house of Israel say that he is good, that his mercy is for ever. Let the house of Aaron say that he is good, that his mercy is for ever." Having mentioned these separately, he makes a common mention of those from the nations who have believed.
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« Εἰπάτωσαν δὴ πάντες οἱ φοβούμενοι τὸν Κύριον, ὅτι ἀγαθὸς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. • ῞Απαντες, φησὶ, τοῦ Θεοῦ φιλανθρωπίαν ὑμνήσατε, καὶ οἱ ἐξ Ἰσραὴλ τὸ γένος κατάγοντες, καὶ τὴν προγονικὴν αὐχοῦντες εὐσέβειαν, καὶ οἱ ἐν αὐτοῖς τῆς ἱερωσύνης ἠξιωμένοι, καὶ οἱ ἐκ διαφόρων μὲν ὄντες ἐθνῶν, τῆς δὲ τῶν προγόνων ἀσεβείας ἀπαλλαγέντες. Εἷς γὰρ ὁ πάντων Θεὸς, καὶ διαφόρους πᾶσιν εὐεργεσίας προσφέρει τε, καὶ τοῖς αἰτοῦσιν ὀρέγει τὸν ἔλεον. Εἶτα σαφέστερον τοῦ Θεοῦ διδάσκει τὴν πρόνοιαν.
« Eipatōsan dē pantes hoi phoboumenoi ton Kyrion, hoti agathos, hoti eis ton aiōna to eleos autou. • ῾Apantes, phēsi, tou Theou philanthrōpian hymnēsate, kai hoi ex Israēl to genos katagontes, kai tēn progonikēn auchountes eusebeian, kai hoi en autois tēs hierōsynēs ēxiōmenoi, kai hoi ek diaphorōn men ontes ethnōn, tēs de tōn progonōn asebeias apallagentes. Heis gar ho pantōn Theos, kai diaphorous pasin euergesias prospherei te, kai tois aitousin oregei ton eleon. Eita saphesteron tou Theou didaskei tēn pronoian.
"Let all who fear the Lord say that he is good, that his mercy is for ever." "All of you," he says, "hymn God's love for humankind: those who trace their race from Israel and boast of their ancestral piety, those among them counted worthy of the priesthood, and those who are from various nations but have been freed from the impiety of their forefathers. For the God of all is one, and he offers various benefits to all and holds out mercy to those who ask." Then he teaches God's providence more clearly.
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« Ἐκ θλίψεως ἐπεκαλεσάμην τὸν Κύριον, καὶ ἐπήκουσέ μου εἰς πλατυσμόν. » Οὐ γὰρ ἐκώλυσε τὴν τῶν κακῶν προσβολήν, ἀλλ᾽ ἔδειξε τοὺς κινδύνους, καὶ παραυτίκα τούτους ἐσκέδασε. Τοῦτο καὶ ἐν τῷ τετάρτῳ ἔφη ψαλμῷ, Ἐν θλίψει ἐπλάτυνάς μοι, ἀντὶ τοῦ, Μείζονά μοι τῆς ὀδύνης παραψυχὴν προσενήνοχας.
« Ek thlipseōs epekalesamēn ton Kyrion, kai epēkouse mou eis platysmon. » Ou gar ekōlyse tēn tōn kakōn prosbolēn, all᾽ edeixe tous kindynous, kai parautika toutous eskedase. Touto kai en tǭ tetartǭ ephē psalmǭ, En thlipsei eplatynas moi, anti tou, Meizona moi tēs odynēs parapsychēn prosenēnochas.
"Out of affliction I called on the Lord, and he heard me into a broad place." For he did not prevent the attack of evils, but showed the dangers and at once scattered them. He said this in the fourth psalm too: "In affliction you gave me room," that is, "you brought me consolation greater than my pain."
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« Κύριος ἐμοὶ βοηθὸς, καὶ οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος. Κύριος ἐμοὶ βοηθὸς, κἀγὼ ἐπόψομαι τοὺς ἐχθρούς μου.» Τὸν γὰρ τῶν ὅλων Δεσπότην ἐπίκουρον ἔχων, οὐ δέδια τῶν πολεμίων τὰς προσβολάς. Ἐλπίζω γὰρ, τῆς παρ᾿ αὐτοῦ ῥοπῆς ἀπολαύων, τὸν ὅλεθρον τούτων ἰδεῖν ὅτι τάχιστα. Εἶτα τοῖς ἀγαθοῖς λογισμοῖς βεβαιοῖ τὴν γνώμην τὴν εὐσεβῆ.
« Kyrios emoi boēthos, kai ou phobēthēsomai ti poiēsei moi anthrōpos. Kyrios emoi boēthos, kagō epopsomai tous echthrous mou.» Ton gar tōn holōn Despotēn epikouron echōn, ou dedia tōn polemiōn tas prosbolas. Elpizō gar, tēs par᾿ autou rhopēs apolauōn, ton holethron toutōn idein hoti tachista. Eita tois agathois logismois bebaioi tēn gnōmēn tēn eusebē.
"The Lord is my helper, and I will not fear what man will do to me. The Lord is my helper, and I will look upon my enemies." "Having the Master of all as my helper, I do not fear the attacks of the enemy. For I hope, enjoying his help, to see their destruction very soon." Then he confirms his pious resolve with good reasonings.
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« ᾿Αγαθὸν πεποιθέναι ἐπὶ Κύριον, ἢ πεποιθέναι ἐπ᾿ ἄνθρωπον. ᾿Αγαθὸν ἐλπίζειν ἐπὶ Κύριον, ἢ ἐλπίζειν ἐπ᾿ ἄρχουσι. » Ὁ μὲν γὰρ ἀγαθὸς, καὶ φιλάνθρωπος, καὶ βουλόμενος ἀγαθὰ, καὶ δρᾶν δυνάμενος ὅπερ βούλεται, καὶ τὴν ἐξουσίαν ἔχων ἀνώλεθρον. Οἱ δὲ ἄνθρωποι, καὶ φύσει φθαρτοὶ, καὶ γνώμῃ τρεπτοὶ, καὶ πολλάκις μὲν οὐ βούλονται τὰ ἀγαθά · ἔστι δὲ ὅτε καὶ βουλόμενοι τοῖς ἀδικουμένοις ἐπαμύνειν οὐ δύνανται· κἂν ἄρχουσι δὲ, πρὸς καιρὸν ἔχουσι τὴν ἀρχήν· καὶ ἡ βασιλεία δὲ παρ᾿ ἀνθρώποις ἐπίκηρος, καὶ πρὸς ὀλίγον χρόνον ἄρχουσα. "Αμεινον τοίνυν καταλιπεῖν μὲν τὴν τῶν ἀνθρώπων ἐπικουρίαν, τὴν δὲ θείαν αἰτῆσαι βοήθειαν.
« ᾿Agathon pepoithenai epi Kyrion, ē pepoithenai ep᾿ anthrōpon. ᾿Agathon elpizein epi Kyrion, ē elpizein ep᾿ archousi. » Ho men gar agathos, kai philanthrōpos, kai boulomenos agatha, kai dran dynamenos hoper bouletai, kai tēn exousian echōn anōlethron. Hoi de anthrōpoi, kai physei phthartoi, kai gnōmę̄ treptoi, kai pollakis men ou boulontai ta agatha ; esti de hote kai boulomenoi tois adikoumenois epamynein ou dynantai; kan archousi de, pros kairon echousi tēn archēn; kai hē basileia de par᾿ anthrōpois epikēros, kai pros oligon chronon archousa. "Ameinon toinyn katalipein men tēn tōn anthrōpōn epikourian, tēn de theian aitēsai boētheian.
"It is better to trust in the Lord than to trust in man. It is better to hope in the Lord than to hope in rulers." For he is good and loves humankind, wills good things, can do whatever he wills, and has indestructible authority. But human beings are corruptible by nature and changeable in will; often they do not want good things, and sometimes, even when they want to help the wronged, they cannot; even if they rule, they hold their rule for a time; and kingship among human beings is perishable and rules for a short time. It is better, then, to leave human help and ask for the divine.
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« Πάντα τὰ ἔθνη ἐκύκλωσάν με, καὶ τῷ ὀνόματι Κυρίου ἡμυνάμην αὐτούς. » Ἡ μὲν Ἐκκλησία τὰς ἁπάντων τῶν ἐθνῶν ἐδέξατο προσβολὰς, ἡ δὲ Ἱερουσαλήμ, οὐ πάντων, ἀλλ᾽ ἐνίων· ἐπ᾿ ἐκείνων τοίνυν ὑπερβολικῶς ὁ λόγος προσφέρεται, ἐπὶ δὲ τῆς Ἐκκλησίας ἀληθῶς. Οἱ γὰρ ἐν ἑκάστῳ ἔθνει πεπιστευκότες τοὺς παρὰ τῶν ἀπίστων θορύβους καὶ κινδύνους ὑπέμενον· ἀλλ᾿ ὅμως, καὶ αὐτοὶ, κἀκεῖνοι, τῷ Θεῷ τεθαῤῥηκότες τοὺς ἀντιπάλους ἐνίκησαν.
« Panta ta ethnē ekyklōsan me, kai tǭ onomati Kyriou hēmynamēn autous. » Hē men Ekklēsia tas hapantōn tōn ethnōn edexato prosbolas, hē de Hierousalēm, ou pantōn, all᾽ eniōn; ep᾿ ekeinōn toinyn hyperbolikōs ho logos prospheretai, epi de tēs Ekklēsias alēthōs. Hoi gar en hekastǭ ethnei pepisteukotes tous para tōn apistōn thorybous kai kindynous hypemenon; all᾿ homōs, kai autoi, kakeinoi, tǭ Theǭ tetharrhēkotes tous antipalous enikēsan.
"All the nations surrounded me, and in the name of the Lord I drove them off." The Church received the attacks of all the nations, Jerusalem not of all but of some; so with them the word is used hyperbolically, but with the Church truly. For those who believed in each nation endured the tumults and dangers from unbelievers. Yet both, trusting in God, conquered their adversaries.
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« Κυκλώσαντες ἐκύκλωσάν με, καὶ τῷ ὀνόματι Κυρίου ἡμυνάμην αὐτούς. » Ὁ δὲ Σύμμαχος οὕτως· Ἐκύκλωσάν με, καὶ πάλιν περιεκύκλωσάν με, ἀντὶ τοῦ, Ἐπαλλήλοις ἐχρήσαντο προσβολαῖς, καὶ πολιορκίαις παντοδαπαῖς· ἐγὼ δὲ τῇ τοῦ Θεοῦ ἐπικλήσει φραξάμενος, τὴν ἐκείνων ἐσκέδασα φάλαγγα.
« Kyklōsantes ekyklōsan me, kai tǭ onomati Kyriou hēmynamēn autous. » Ho de Symmachos houtōs; Ekyklōsan me, kai palin periekyklōsan me, anti tou, Epallēlois echrēsanto prosbolais, kai poliorkiais pantodapais; egō de tę̄ tou Theou epiklēsei phraxamenos, tēn ekeinōn eskedasa phalanga.
"Surrounding, they surrounded me, and in the name of the Lord I drove them off." Symmachus has: "They surrounded me, and again encircled me"; that is, "They made successive attacks and sieges of every kind; but I, fortified by calling on God, scattered their battle line."
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« Ἐκύκλωσάν με ὡσεὶ μέλισσαι κηρίον. » Καθάπερ, φησί, μέλιτται κηρίον εὑροῦσαι τὴν τοῦ μέλιτος ἐκμυζῶσιν ἰκμάδα, οὕτως οὗτοι τὴν ἐνοῦσάν μοι γλυκύτητα τῆς εὐσεβείας ἀφελεῖν ἐπειράθησαν. • Καὶ ἐξεκαύθησαν ὡς πῦρ ἐν ἀκάνθαις. » Ἥλπισαν δὲ καὶ μάλα ῥᾳδίως μου περιέσεσθαι, καθάπερ τὸ πῦρ εὐπετῶς δαπανᾷ τὰς ἀκάνθας. « Καὶ τῷ ὀνόματι Κυρίου ἡμυνάμην αὐτούς. • Ταῦτα δὲ προσδοκήσαντες διήμαρτον τῆς ἐλπίδος, τῇ ἐμῇ νικηθέντες ἐλπίδι· τὸν γὰρ ἐμὸν Δεσπότην πᾶσιν ἐκείνοις ἀντέταξα, καὶ δι᾿ αὐτοῦ τὴν νίκην ἐκομισάμην.
« Ekyklōsan me hōsei melissai kērion. » Kathaper, phēsi, melittai kērion heurousai tēn tou melitos ekmyzōsin ikmada, houtōs houtoi tēn enousan moi glykytēta tēs eusebeias aphelein epeirathēsan. • Kai exekauthēsan hōs pyr en akanthais. » Hēlpisan de kai mala rhądiōs mou periesesthai, kathaper to pyr eupetōs dapaną tas akanthas. « Kai tǭ onomati Kyriou hēmynamēn autous. • Tauta de prosdokēsantes diēmarton tēs elpidos, tę̄ emę̄ nikēthentes elpidi; ton gar emon Despotēn pasin ekeinois antetaxa, kai di᾿ autou tēn nikēn ekomisamēn.
"They surrounded me like bees around a honeycomb." "Just as bees that find a honeycomb suck out the moisture of the honey, so these tried to take away the sweetness of piety within me." "And they blazed up like fire among thorns." "They hoped to overcome me very easily, as fire readily consumes thorns." "And in the name of the Lord I drove them off." "Expecting this, they missed their hope, conquered by my hope; for I set my Master against all of them and through him gained the victory."
117.13PG 80 80:1813
« Ὡσθεὶς ἀνετράπην τοῦ πεσεῖν, καὶ ὁ Κύριος ἀντελάβετό μου. » Ταῦτα κἀκείνοις ἁρμόττει, καὶ τούτοις. Κἀκεῖνοι γὰρ ὅλεθρον ἂν ὑπέμειναν παντελῆ, εἰ μὴ τῆς θείας ἀπήλαυσαν χάριτος · καὶ οὗτοι ἂν ἐξέπεσαν εἰς ἀσέβειαν, μὴ τῆς θείας αὐτοὺς ὑπερεισάσης ἀρετῆς.
« Hōstheis anetrapēn tou pesein, kai ho Kyrios antelabeto mou. » Tauta kakeinois harmottei, kai toutois. Kakeinoi gar holethron an hypemeinan pantelē, ei mē tēs theias apēlausan charitos ; kai houtoi an exepesan eis asebeian, mē tēs theias autous hypereisasēs aretēs.
"I was pushed and overturned so as to fall, and the Lord helped me." This fits both those and these. For the former would have suffered utter destruction had they not enjoyed divine grace; and the latter would have fallen into impiety had divine power not supported them.
117.14PG 80 80:1813
« Ἰσχύς μου καὶ ὕμνησίς μου ὁ Κύριος, καὶ ἐγένετό μοι εἰς σωτηρίαν. • Αὐτὸν τοίνυν ἔχομεν καὶ δύναμιν, καὶ νίκην, καὶ πηγὴν ὑμνῳδίας. Παρ' αὐτοῦ γὰρ τῶν ἀγαθῶν ἀπολαύσαντες μετ' εὐθυμίας τὸν ὕμνον προσφέρομεν.
« Ischys mou kai hymnēsis mou ho Kyrios, kai egeneto moi eis sōtērian. • Auton toinyn echomen kai dynamin, kai nikēn, kai pēgēn hymnǭdias. Par' autou gar tōn agathōn apolausantes met' euthymias ton hymnon prospheromen.
"The Lord is my strength and my song, and he has become my salvation." "We have him, then, as our power, our victory, and the spring of our hymnody. For having enjoyed good things from him, we offer the hymn with gladness."
117.15PG 80 80:1813
« Φωνὴ ἀγαλλιάσεως καὶ σωτηρίας ἐν σκηναῖς δικαίων. » Μετὰ γὰρ τὴν νίκην, τῶν προτέρων θρήνων ἀπαλλαγέντες, ἐν θυμηδίαις ἦσαν καὶ εὐφημίαις, τὸν Θεὸν ἀνυμνοῦντες. • Δεξιὰ Κυρίου ἐποίησε δύναμιν. Δεξιὰ Κυρίου ὕψωσέ με. • Δεξιάν, καθὰ πολλάκις εἰρήκαμεν, τὴν ἀγαθὴν ἐνέργειαν λέγει. Εὖ δὲ ποιοῦντες οὐχ ἑαυτοῖς ἐπιγράφουσι τὴν νίκην, οὐδὲ τῇ οἰκείᾳ προθυμίᾳ καὶ δυνάμει θαῤῥοῦσιν, ἀλλ᾿ ὑπὸ τῆς θείας χάριτος ταύτης τετυχηκέναι βοῶσιν. • Δεξιὰ Κυρίου ἐποίησε δύναμιν. Οὐκ ἀποθανοῦμαι, ἀλλὰ ζήσομαι, καὶ διηγήσομαι τὰ ἔργα Κυρίου. » Τῆς ἄνωθεν τοίνυν ἐπικουρίας ἀπολαύσας, καὶ κρείττων τοῦ θανάτου γενόμενος, τὰς θείας εὐεργεσίας, καὶ τοὺς ἀγνοοῦντας διδάξω, καὶ τοὺς εἰδότας ἀναμνήσω, καὶ τῇ μνήμῃ τούτων τὴν περὶ αὐτὸν ἀγάπην πυρσεύσω.
« Phōnē agalliaseōs kai sōtērias en skēnais dikaiōn. » Meta gar tēn nikēn, tōn proterōn thrēnōn apallagentes, en thymēdiais ēsan kai euphēmiais, ton Theon anymnountes. • Dexia Kyriou epoiēse dynamin. Dexia Kyriou hypsōse me. • Dexian, katha pollakis eirēkamen, tēn agathēn energeian legei. Eu de poiountes ouch heautois epigraphousi tēn nikēn, oude tę̄ oikeią prothymią kai dynamei tharrhousin, all᾿ hypo tēs theias charitos tautēs tetychēkenai boōsin. • Dexia Kyriou epoiēse dynamin. Ouk apothanoumai, alla zēsomai, kai diēgēsomai ta erga Kyriou. » Tēs anōthen toinyn epikourias apolausas, kai kreittōn tou thanatou genomenos, tas theias euergesias, kai tous agnoountas didaxō, kai tous eidotas anamnēsō, kai tę̄ mnēmę̄ toutōn tēn peri auton agapēn pyrseusō.
"A voice of exultation and salvation in the tents of the righteous." For after the victory, freed from their former laments, they were in delight and praise, hymning God. "The right hand of the Lord has wrought power; the right hand of the Lord has exalted me." By "right hand," as we have often said, he means God's good action. They do well not to ascribe the victory to themselves or to trust in their own zeal and strength, but cry out that they obtained it from divine grace. "The right hand of the Lord has wrought power. I shall not die but live, and recount the works of the Lord." "Having enjoyed help from above and become stronger than death, I will teach the divine benefits to those who do not know them, remind those who do, and by their memory kindle love for him."
117.18PG 80 80:1813
« Παιδεύων ἐπαίδευσέ με ὁ Κύριος, καὶ τῷ θανάτῳ οὐ παρέδωκέ με. » Συνεχώρησε γὰρ προσβαλεῖν μοι τὰ λυπηρά, πατρικῶς με παιδεύων· τὸ δὲ στυγνὸν τούτων διέλυσε νέφος, καὶ τῆς ἐκεῖθέν με παντελῶς ἠλευθέρωσε λώβης.
« Paideuōn epaideuse me ho Kyrios, kai tǭ thanatǭ ou paredōke me. » Synechōrēse gar prosbalein moi ta lypēra, patrikōs me paideuōn; to de stygnon toutōn dielyse nephos, kai tēs ekeithen me pantelōs ēleutherōse lōbēs.
"The Lord has disciplined me severely, but he did not hand me over to death." "For he allowed distresses to attack me, disciplining me like a father; but he dispersed their gloomy cloud and freed me entirely from the harm they threatened."
117.19PG 80 80:1813
« ᾿Ανοίξατέ μοι πύλας δικαιοσύνης · εἰσελθὼν ἐν αὐταῖς ἐξομολογήσομαι τῷ Κυρίῳ. » Πύλας δικαιοσύνης οὐ τὰς τοῦ ναοῦ πύλας καλεῖ, ἀλλὰ τὰς διαφόρους τῆς ἀρετῆς ἰδέας· δι' ἐκείνας γὰρ δυνατὸν ἀξίως ὑμνῆσαι τὸν τῶν ὅλων Θεόν. Καὶ τοῦτο σαφέστερον διὰ τῶν ἐπιφερομένων ἐδήλωσεν. Οἷον γάρ τινα ἀπόκρισιν δίδωσι, καί φησιν·
« ᾿Anoixate moi pylas dikaiosynēs ; eiselthōn en autais exomologēsomai tǭ Kyriǭ. » Pylas dikaiosynēs ou tas tou naou pylas kalei, alla tas diaphorous tēs aretēs ideas; di' ekeinas gar dynaton axiōs hymnēsai ton tōn holōn Theon. Kai touto saphesteron dia tōn epipheromenōn edēlōsen. Hoion gar tina apokrisin didōsi, kai phēsin;
"Open to me the gates of righteousness; entering by them I will confess the Lord." By "gates of righteousness" he means not the gates of the temple but the various forms of virtue; for through them it is possible to hymn the God of all worthily. He showed this more clearly by what follows; for he gives a kind of answer and says:
117.20PG 80 80:1813
« Αὕτη ἡ πύλη τοῦ Κυρίου, δίκαιοι εἰσελεύσονται ἐν αὐτῇ. » Οὕτω καὶ τῷ νεανίσκῳ τῷ τῆς αἰωνίου ζωῆς τὴν ὁδὸν ἡτηκότι μαθεῖν, ὁ Κύριος ἔφη· « Τὰς ἐντολὰς οἶδας· Οὐ μοιχεύσεις, οὐ κλέψεις, τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν;» Ταύτῃ τοι καὶ ὁ Δεσπότης ἑαυτὸν ὠνόμασε θύραν, ὡς τῆς ἀρετῆς ποδηγὸν καὶ διδάσκαλον · · Ἐγὼ γάρ εἰμι, φησὶν, ἡ θύρα τῶν προβάτων· ἐάν τις δι᾿ ἐμοῦ εἰσέλθῃ, εἰσελεύσεται, καὶ ἐξελεύσεται, καὶ νομὴν εὐρήσει. » Τοῦτο καὶ ἐνταῦθα ὁ προφητικὸς ἔφη λόγος· « Αὕτη ἡ πύλη τοῦ Κυρίου, δίκαιοι εἰσελεύσονται ἐν αὐτῇ.
« Hautē hē pylē tou Kyriou, dikaioi eiseleusontai en autę̄. » Houtō kai tǭ neaniskǭ tǭ tēs aiōniou zōēs tēn hodon hētēkoti mathein, ho Kyrios ephē; « Tas entolas oidas; Ou moicheuseis, ou klepseis, tima ton patera sou kai tēn mētera sou, agapēseis ton plēsion sou hōs seauton?» Tautę̄ toi kai ho Despotēs heauton ōnomase thyran, hōs tēs aretēs podēgon kai didaskalon ; ; Egō gar eimi, phēsin, hē thyra tōn probatōn; ean tis di᾿ emou eiselthę̄, eiseleusetai, kai exeleusetai, kai nomēn eurēsei. » Touto kai entautha ho prophētikos ephē logos; « Hautē hē pylē tou Kyriou, dikaioi eiseleusontai en autę̄.
"This is the gate of the Lord; the righteous will enter by it." So too the Lord said to the young man who asked to learn the way of eternal life: "You know the commandments: You shall not commit adultery, you shall not steal; honor your father and your mother; you shall love your neighbor as yourself." For this reason too the Master named himself a door, as guide and teacher of virtue: "I am the door of the sheep," he says; "if anyone enters by me, he will go in and go out and find pasture." The prophetic word said this here too: "This is the gate of the Lord; the righteous will enter by it."
117.21PG 80 80:1815
· Ἐξομολογήσομαί σοι, ὅτι ἐπήκουσάς μου, καὶ ἐγένου μοι εἰς σωτηρίαν. • Ὑμνῶ σε τοιγαροῦν δεξάμενόν μου τὴν δέησιν, καὶ δεδωκότα τὴν σωτηρίαν.
; Exomologēsomai soi, hoti epēkousas mou, kai egenou moi eis sōtērian. • Hymnō se toigaroun dexamenon mou tēn deēsin, kai dedōkota tēn sōtērian.
"I will confess you, for you heard me and became my salvation." "I hymn you, then, who accepted my petition and gave salvation."
117.22PG 80 80:1815
« Λίθον, ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας. » Τοῦτο, κἂν μυριάκις ἀναισχυντῶσιν Ἰουδαῖοι, ἄλλῳ προσαρμόσαι οὐ δύνανται. Εἰ γὰρ τῶν διαιρεθεισῶν πάλαι φυλῶν ἡγεμόνευσε Ζοροβάβελ, ἀλλ᾽ οὐκ ἐπὶ πλεῖστον διήρκεσεν. Ὁ δὲ Δεσπότης Χριστὸς τοὺς δύο τοίχους, τοὺς ἀπ᾿ ἀλλήλων ἐστῶτας ἐκ διαμέτρου, τοὺς ἐξ Ἰουδαίων φημὶ, καὶ τοὺς ἐξ ἐθνῶν πεπιστευκότας, τοὺς μὲν δυσσεβείᾳ δουλεύοντας, τοὺς δὲ τοῦ νόμου τὸν ζυγὸν ἕλκοντας, καὶ εἰς ἓν συναγαγὼν τὰ διεστῶτα συνέζευξε, καὶ μίαν ἐξ ἀμφοτέρων συνήρμοσεν Ἐκκλησίαν, γωνίαν τινὰ μιμησάμενος δύο τοίχους συνδέουσαν, καὶ πρὸς ἀλλήλους συνάπτουσαν. Τοῦτον μέντοι τὸν λίθον οἰκοδόμοι πάλαι ὄντες, Φαρισαῖοί τε καὶ Σαδδουκαῖοι, ἱερεῖς τε καὶ Γραμματεῖς, ἀπεδοκίμασαν, καὶ ἐσταύρωσαν· ἀλλ' « Ἐγένετο εἰς κεφαλὴν γωνίας, » ἢ, κατὰ τὸν Σύμμαχον, ἀκρογωνιαῖος. Περὶ τούτου δὲ τοῦ λίθου καὶ διὰ Ἡσαΐου τοῦ προφήτου προεθέσπισεν ὁ Θεός· « Ἰδοὺ τίθημι ἐν Σιὼν λίθον πολυτελῆ, ἐκλεκτὸν, ἀκρογωνιαῖον, ἔντιμον εἰς τὰ θεμέλια αὐτῆς, καὶ πᾶς ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ μὴ καταισχυνθῇ. « Τοῦτο καὶ ὁ μακάριος ἔφη Παῦλος· · Ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Ἰησοῦ Χριστοῦ. » Τοῦτον εἶδε τὸν λίθον καὶ ὁ μακάριος Δανιὴλ τμηθέντα ἄνευ χειρῶν, τὸν ἀκοινώνητον τῆς Παρθένου διδασκόμενος τόκον. Τοῦτον εἶδε τὴν εἰκόνα συντρίψαντα, τουτέστι τοῦ βίου τὴν ματαιότητα, καὶ ὄρος μέγα γενόμενον, καὶ τὴν οἰκουμένην καλύψαντα.
« Lithon, hon apedokimasan hoi oikodomountes, houtos egenēthē eis kephalēn gōnias. » Touto, kan myriakis anaischyntōsin Ioudaioi, allǭ prosarmosai ou dynantai. Ei gar tōn diairetheisōn palai phylōn hēgemoneuse Zorobabel, all᾽ ouk epi pleiston diērkesen. Ho de Despotēs Christos tous dyo toichous, tous ap᾿ allēlōn estōtas ek diametrou, tous ex Ioudaiōn phēmi, kai tous ex ethnōn pepisteukotas, tous men dyssebeią douleuontas, tous de tou nomou ton zygon helkontas, kai eis hen synagagōn ta diestōta synezeuxe, kai mian ex amphoterōn synērmosen Ekklēsian, gōnian tina mimēsamenos dyo toichous syndeousan, kai pros allēlous synaptousan. Touton mentoi ton lithon oikodomoi palai ontes, Pharisaioi te kai Saddoukaioi, hiereis te kai Grammateis, apedokimasan, kai estaurōsan; all' « Egeneto eis kephalēn gōnias, » ē, kata ton Symmachon, akrogōniaios. Peri toutou de tou lithou kai dia Hēsaïou tou prophētou proethespisen ho Theos; « Idou tithēmi en Siōn lithon polytelē, eklekton, akrogōniaion, entimon eis ta themelia autēs, kai pas ho pisteuōn ep᾿ autǭ ou mē kataischynthę̄. « Touto kai ho makarios ephē Paulos; ; Epoikodomēthentes epi tǭ themeliǭ tōn apostolōn kai prophētōn, ontos akrogōniaiou autou Iēsou Christou. » Touton eide ton lithon kai ho makarios Daniēl tmēthenta aneu cheirōn, ton akoinōnēton tēs Parthenou didaskomenos tokon. Touton eide tēn eikona syntripsanta, toutesti tou biou tēn mataiotēta, kai oros mega genomenon, kai tēn oikoumenēn kalypsanta.
"The stone which the builders rejected, this has become the head of the corner." However shamelessly the Jews may behave, they cannot apply this to anyone else. For even if Zerubbabel led the tribes that had once been divided, he did not last very long. But Christ the Master brought together the two walls standing diametrically apart from each other (I mean those who believed from the Jews and from the nations, the one enslaved to ungodliness, the other dragging the yoke of the law), joined what stood apart into one, and fitted together one Church from both, imitating a corner that binds two walls and joins them to each other. This stone the builders of old, the Pharisees and Sadducees, priests and scribes, rejected and crucified; but it "became the head of the corner," or, according to Symmachus, "a cornerstone." Of this stone God also prophesied through the prophet Isaiah: "Behold, I lay in Zion a costly stone, chosen, a cornerstone, precious, for its foundations; and whoever believes in him will not be put to shame." The blessed Paul said this too: "Built upon the foundation of the apostles and prophets, Jesus Christ himself being the cornerstone." The blessed Daniel too saw this stone cut without hands, being taught the birth from the Virgin without intercourse. He saw it crush the image, that is, the vanity of life, and become a great mountain and cover the world.
117.23PG 80 80:1815
« Παρὰ Κυρίου ἐγένετο αὕτη, καὶ ἔστι θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν. » Ταύτης δὲ τῆς χάριτος χορηγὸς ὁ Θεὸς, ἡμεῖς δὲ τὴν ἄῤῥητον αὐτοῦ φιλανθρωπίαν θαυμάζομεν.
« Para Kyriou egeneto hautē, kai esti thaumastē en ophthalmois hēmōn. » Tautēs de tēs charitos chorēgos ho Theos, hēmeis de tēn arrhēton autou philanthrōpian thaumazomen.
"This came about from the Lord, and it is marvelous in our eyes." God is the giver of this grace, and we marvel at his ineffable love for humankind.
117.24PG 80 80:1815
« Αὕτη ἡ ἡμέρα ἣν ἐποιήσεν ὁ Κύριος · ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ. » Ἡμέραν ὑπὸ τοῦ Θεοῦ πεποιημένην καλεῖ, καθ' ἣν ὁ λίθος οὗτος ἀνέστη μετὰ τὸ πάθος. Εὐθὺς γὰρ μετὰ τὴν ἀνάστασιν, τοῖς ἱεροῖς ἐκέλευσεν ἀποστόλοις, πορευθῆναι καὶ μαθητεῦσαι πάντα τὰ ἔθνη. Διαφερόντως δὲ ταύτην ὑπὸ τοῦ Θεοῦ γεγενῆσθαι τὴν ἡμέραν ἔφη. Ἐπειδὴ γὰρ ἐξ ἀρχῆς τὸ φῶς ἐν αὐτῇ πεποίηκεν ὁ Θεὸς, καὶ τὴν τοῦ Σωτῆρος ἡμῶν ἀνάστασιν δεξαμένη, τοῦ τῆς δικαιοσύνης ἡλίου τὰς ἀκτῖνας εἰς πᾶσαν τὴν οἰκουμένην κατέπεμψε. Καὶ τὸ φῶς δὲ δημιουργήσας, φῶς τὴν ἡμέραν ἐκάλεσεν, ἄλλο δὲ οὐδὲν κατ᾿ ἐκείνην τὴν ἡμέραν πεποίηκεν. Αὕτη τοίνυν ἡ ἡμέρα μόνη, κατὰ τὴν πρώτην ἡμέραν, τὴν δημιουργίαν ἐδέξατο τοῦ φωτός. Ἐν μὲν γὰρ τῇ δευτέρᾳ πεποίηκε τὸ στερέωμα, ἐν δὲ τῇ τρίτῃ τὰ φυτὰ καὶ τὰ σπέρματα, καὶ ἐν ταῖς ἄλλαις ὁμοίως τὰ ἄλλα · ἐν δὲ τῇ πρώτῃ ἡμέρᾳ τὸ φῶς· ἐκάλεσε δὲ τὸ φῶς ἡμέραν. Εἰκότως τοίνυν ἔφη, « Αὕτη ἡ ἡμέρα, ἣν ἐποίησεν ὁ Κύριος, ἀγαλλιασώμεθα, καὶ εὐφρανθῶμεν ἐν αὐτῇ, » ἅτε δὴ ἐν αὐτῇ τῶν ἀγαθῶν δεξάμενοι τὰς πηγάς.
« Hautē hē hēmera hēn epoiēsen ho Kyrios ; agalliasōmetha kai euphranthōmen en autę̄. » Hēmeran hypo tou Theou pepoiēmenēn kalei, kath' hēn ho lithos houtos anestē meta to pathos. Euthys gar meta tēn anastasin, tois hierois ekeleusen apostolois, poreuthēnai kai mathēteusai panta ta ethnē. Diapherontōs de tautēn hypo tou Theou gegenēsthai tēn hēmeran ephē. Epeidē gar ex archēs to phōs en autę̄ pepoiēken ho Theos, kai tēn tou Sōtēros hēmōn anastasin dexamenē, tou tēs dikaiosynēs hēliou tas aktinas eis pasan tēn oikoumenēn katepempse. Kai to phōs de dēmiourgēsas, phōs tēn hēmeran ekalesen, allo de ouden kat᾿ ekeinēn tēn hēmeran pepoiēken. Hautē toinyn hē hēmera monē, kata tēn prōtēn hēmeran, tēn dēmiourgian edexato tou phōtos. En men gar tę̄ deuterą pepoiēke to stereōma, en de tę̄ tritę̄ ta phyta kai ta spermata, kai en tais allais homoiōs ta alla ; en de tę̄ prōtę̄ hēmerą to phōs; ekalese de to phōs hēmeran. Eikotōs toinyn ephē, « Hautē hē hēmera, hēn epoiēsen ho Kyrios, agalliasōmetha, kai euphranthōmen en autę̄, » hate dē en autę̄ tōn agathōn dexamenoi tas pēgas.
"This is the day which the Lord has made; let us exult and be glad in it." He calls "the day made by God" the day on which this stone rose after the passion. For immediately after the resurrection he commanded the holy apostles to go and make disciples of all the nations. He said that this day was made by God in a special way. For since on it God made the light in the beginning, it also received the resurrection of our Savior and sent the rays of the sun of righteousness over the whole world. And having created the light, he called the light "day," and made nothing else on that day. This day alone, then, the first day, received the creation of the light. On the second he made the firmament, on the third the plants and seeds, and on the others likewise the other things; but on the first day the light, and he called the light day. Rightly, then, he said, "This is the day which the Lord has made; let us exult and be glad in it," since on it we received the springs of good things.
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« Ὦ Κύριε, σῶσον δὴ, ὦ Κύριε, εὐόδωσον δή. » Καὶ εἰς τὸν ἔπειτα χρόνον, ὦ Δέσποτα, παράσχου τὴν σωτηρίαν, καὶ τὴν πρὸς σὲ φέρουσαν ἡμῖν ὁδὸν ποίησον ῥᾳδίαν καὶ εὔπορον.
« Ō Kyrie, sōson dē, ō Kyrie, euodōson dē. » Kai eis ton epeita chronon, ō Despota, paraschou tēn sōtērian, kai tēn pros se pherousan hēmin hodon poiēson rhądian kai euporon.
"O Lord, save now; O Lord, prosper now." "For the time to come too, Master, grant salvation and make the road leading to you easy and passable for us."
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« Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. » Ταύτην τῷ Δεσπότῃ τὴν φωνὴν καὶ οἱ παῖδες προσήνεγκαν εἰς ἔλεγχον τῶν τὰ θεῖα λόγια διδάσκειν ὑπισχνουμένων, καὶ τὴν ἀληθῆ διάνοιαν συνιδεῖν οὐ βουλομένων. Τῶν γὰρ γραμματέων καὶ Φαρισαίων Σαμαρείτην τὸν Δεσπότην ἀποκαλούντων, οἱ παῖδες αὐτὸν εἶναι τὸν ἐρχόμενον καὶ εὐλογημένον ἀπεκάλουν, καὶ τὸ Ὡσαννὰ δὲ ὁμοίως ἐν τῇδε κεῖται τῇ προφητείᾳ · τὸ γὰρ σῶσον δὴ Ωσαννά παρὰ τῷ Ἑβραίῳ κείμενον εὕρομεν. Ἐντεῦθεν δὲ καὶ ὁ μακάριος Ἰωάννης ὁ Βαπτιστὴς τοὺς οἰκείους πρὸς τὴν ἀλήθειαν ποδηγῶν μαθητὰς, ἤρετο δι' ἐκείνων τὸν Κύριον· « Σὺ εἶ ὁ ἐρχόμενος, ἢ ἕτερον προσδοκῶμεν ;» Κύριος δὲ ὧν, ἐν ὀνόματι Κυρίου ἐλήλυθεν. Οὕτως δὲ ἔφη πρὸς Ἰουδαίους· « Ἐγὼ ἐλήλυθα ἐν τῷ ὀνόματι τοῦ Πατρός μου καὶ οὐκ ἐλάβετέ με· ἔρχεται ἄλλος ἐν τῷ ἰδίῳ ὀνόματι, κἀκεῖνον λήψεσθε. » Καὶ εὐλογημένος ὢν, εὐλογημένου ἐστὶν υἱός. Οὕτω καὶ ὁ ἀρχιερεὺς ἤρετο· « Σὺ εἶ ὁ υἱὸς τοῦ εὐλογητοῦ; » « Εὐλογήκαμεν ὑμᾶς ἐξ οἴκου Κυρίου. • Ταῦτα λέγουσιν οἱ νενικηκότες τοῖς ἑαυτῶν ἐρασταῖς, ὅτι τοῦ λίθου τούτου τὴν εὐλογίαν ὑμῖν προσφέρομεν, ὃς οἶκος ἐγένετο τοῦ ἐν αὐτῷ Θεοῦ Λόγου · · Ὁ γὰρ Λόγος, φησὶ, σάρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν. » Καὶ ὁ Κύριος πρὸς Ἰουδαίους ἔφη · · Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. »
« Eulogēmenos ho erchomenos en onomati Kyriou. » Tautēn tǭ Despotę̄ tēn phōnēn kai hoi paides prosēnenkan eis elenchon tōn ta theia logia didaskein hypischnoumenōn, kai tēn alēthē dianoian synidein ou boulomenōn. Tōn gar grammateōn kai Pharisaiōn Samareitēn ton Despotēn apokalountōn, hoi paides auton einai ton erchomenon kai eulogēmenon apekaloun, kai to Hōsanna de homoiōs en tę̄de keitai tę̄ prophēteią ; to gar sōson dē Ōsanna para tǭ Hebraiǭ keimenon heuromen. Enteuthen de kai ho makarios Iōannēs ho Baptistēs tous oikeious pros tēn alētheian podēgōn mathētas, ēreto di' ekeinōn ton Kyrion; « Sy ei ho erchomenos, ē heteron prosdokōmen ?» Kyrios de hōn, en onomati Kyriou elēlythen. Houtōs de ephē pros Ioudaious; « Egō elēlytha en tǭ onomati tou Patros mou kai ouk elabete me; erchetai allos en tǭ idiǭ onomati, kakeinon lēpsesthe. » Kai eulogēmenos ōn, eulogēmenou estin huios. Houtō kai ho archiereus ēreto; « Sy ei ho huios tou eulogētou? » « Eulogēkamen hymas ex oikou Kyriou. • Tauta legousin hoi nenikēkotes tois heautōn erastais, hoti tou lithou toutou tēn eulogian hymin prospheromen, hos oikos egeneto tou en autǭ Theou Logou ; ; Ho gar Logos, phēsi, sarx egeneto, kai eskēnōsen en hēmin. » Kai ho Kyrios pros Ioudaious ephē ; ; Lysate ton naon touton, kai en trisin hēmerais egerō auton. »
"Blessed is he who comes in the name of the Lord." The children too offered this cry to the Master, to the confutation of those who promised to teach the divine oracles but would not perceive their true sense. For while the scribes and Pharisees called the Master a Samaritan, the children called him the one who comes and blessed. Likewise "Hosanna" is found in this prophecy; for we found "Hosanna" in the Hebrew where "save now" stands. From here too the blessed John the Baptist, leading his own disciples to the truth, asked the Lord through them: "Are you the one who comes, or do we look for another?" Being Lord, he came in the name of the Lord. So he said to the Jews: "I have come in the name of my Father, and you did not receive me; another comes in his own name, and him you will receive." And being blessed, he is son of the Blessed One. So too the high priest asked: "Are you the son of the Blessed?" "We have blessed you from the house of the Lord." The victors say this to those who love them: "We bring you the blessing of this stone, which became the house of God the Word within it." "For the Word," it says, "became flesh and dwelt among us." And the Lord said to the Jews: "Destroy this temple, and in three days I will raise it up."
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« Θεὸς Κύριος, καὶ ἐπέφανεν ἡμῖν. » Σαφῶς ἐθεολόγησεν ἐνταῦθα τὸν Δεσπότην Χριστόν. Ὃν γὰρ ἐκάλεσεν ἄνω λίθον, καὶ μετὰ ταῦτα εὐλογημένον, καὶ ἐν ὀνόματι Κυρίου ἐρχόμενον, αὐτὸν ὡνόμασε καὶ Κύριον καὶ Θεὸν, τὴν οἰκείαν ποιησάμενον ἐπιφάνειαν, καὶ τὴν σωτηρίαν τοῖς πιστεύσασι δωρησάμενον. « Συστήσασθε ἑορτὴν ἐν τοῖς πυκάζουσιν, ἕως τῶν κεράτων τοῦ θυσιαστηρίου. » Συναθροίσθητε τοίνυν ἅπαντες, καὶ πανήγυριν μεγίστην ἐπιτελέσατε, τὴν οἰκείαν ἑορτάζοντες σωτηρίαν, ὡς μέχρις αὐτοῦ φθάσαι τοῦ θυσιαστηρίου τὸ πλῆθος στενοχωρούμενον. Τὸ γὰρ, ἐν τοῖς πυκάζουσιν, ἀντὶ τοῦ, πεπυκνωμένοι, καὶ τῷ πλήθει στενοχωρούμενοι τέθεικεν. Τὸ γὰρ πεπυκασμένον, πεπυκνωμένον καὶ οἱ ἔξω τοῦ καθ' ἡμᾶς λόγου καλοῦσιν.
« Theos Kyrios, kai epephanen hēmin. » Saphōs etheologēsen entautha ton Despotēn Christon. Hon gar ekalesen anō lithon, kai meta tauta eulogēmenon, kai en onomati Kyriou erchomenon, auton hōnomase kai Kyrion kai Theon, tēn oikeian poiēsamenon epiphaneian, kai tēn sōtērian tois pisteusasi dōrēsamenon. « Systēsasthe heortēn en tois pykazousin, heōs tōn keratōn tou thysiastēriou. » Synathroisthēte toinyn hapantes, kai panēgyrin megistēn epitelesate, tēn oikeian heortazontes sōtērian, hōs mechris autou phthasai tou thysiastēriou to plēthos stenochōroumenon. To gar, en tois pykazousin, anti tou, pepyknōmenoi, kai tǭ plēthei stenochōroumenoi tetheiken. To gar pepykasmenon, pepyknōmenon kai hoi exō tou kath' hēmas logou kalousin.
"God is the Lord, and he has appeared to us." Here he clearly spoke of Christ the Master as God. For the one he called above a stone, and after that blessed and coming in the name of the Lord, he named both Lord and God, who made his own appearing and gave salvation to those who believed. "Keep the feast with thick branches, up to the horns of the altar." "Gather together, then, all of you, and celebrate a very great festival, celebrating your own salvation, so that the crowd, pressed close together, reaches right up to the altar." He put "with thick branches" for "thronged" and "pressed by the multitude." For those outside our faith too call what is thick-grown "thronged."
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« Θεός μου εἶ σὺ, καὶ ἐξομολογήσομαί σοι Θεός μου εἶ σὺ, καὶ ὑψώσω σε. » Σὲ οἶδα Θεὸν, σὲ οἶδα Δεσπότην, σὲ τὸν εὐεργέτην διὰ βίου ὑμνήσω. « Ἐξομολογήσομαί σοι, ὅτι ἐπήκουσάς μου, καὶ ἐγένου μοι εἰς σωτηρίαν. Ἐξομολογεῖσθε τῷ Κυρίῳ, ὅτι ἀγαθὸς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Πρώτους ἑαυτοὺς, ἅτε δὴ τῶν ἄλλων προτεταγμένοι, εἰς τὴν δοξολογίαν κινήσαντες, οὕτω καὶ τοῖς ἄλλοις παρεγγυῶσι τὸν ἀγαθὸν ὑμνῆσαι Δεσπότην· ὅτε δὴ πᾶσιν ἀφθόνως ὀρέγοντα τοὺς τοῦ ἐλέου κρουνούς. Εἰδέναι μέντοι προσήκει, ὡς καὶ τοῖς ὑπὸ τῶν ἐθνῶν ἐκείνων πολιορκουμένοις ἤρμοττεν, εἰδέναι τὸν ἐξ αὐτῶν κατὰ σάρκα βλαστήσοντα, καὶ πᾶσι τὴν σωτηρίαν παρέξοντα. Οὕτω γὰρ θαῤῥαλεώτεροι κατὰ τῶν ἐπιόντων ἐγίνοντο, τῇ πίστει τῆς ἐν αὐτοῖς κρυπτομένης εὐλογίας ψυχαγωγούμενοι.
« Theos mou ei sy, kai exomologēsomai soi Theos mou ei sy, kai hypsōsō se. » Se oida Theon, se oida Despotēn, se ton euergetēn dia biou hymnēsō. « Exomologēsomai soi, hoti epēkousas mou, kai egenou moi eis sōtērian. Exomologeisthe tǭ Kyriǭ, hoti agathos, hoti eis ton aiōna to eleos autou. » Prōtous heautous, hate dē tōn allōn protetagmenoi, eis tēn doxologian kinēsantes, houtō kai tois allois parengyōsi ton agathon hymnēsai Despotēn; hote dē pasin aphthonōs oregonta tous tou eleou krounous. Eidenai mentoi prosēkei, hōs kai tois hypo tōn ethnōn ekeinōn poliorkoumenois ērmotten, eidenai ton ex autōn kata sarka blastēsonta, kai pasi tēn sōtērian parexonta. Houtō gar tharrhaleōteroi kata tōn epiontōn eginonto, tę̄ pistei tēs en autois kryptomenēs eulogias psychagōgoumenoi.
"You are my God, and I will confess you; you are my God, and I will exalt you." "I know you as God, I know you as Master; you, my benefactor, I will hymn throughout my life." "I will confess you, for you heard me and became my salvation. Confess the Lord, for he is good, for his mercy is for ever." Having first moved themselves to glorification, since they are ranked before the others, they then urge the others to hymn the good Master, since he holds out the streams of mercy abundantly to all. One should know, however, that it suited those besieged by those nations too to know the one who would spring from them according to the flesh and provide salvation to all. For so they became bolder against their attackers, comforted by faith in the blessing hidden in them.
Chapter 118
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᾿Αλληλούϊα. Πολλὰς καὶ διαφόρους ὁ θεῖος Δαβὶδ πραγμάτων ἔσχε μεταβολάς. Καὶ γὰρ ἔφευγε πολεμίους, καὶ ἐδίωξε πολεμίους, καὶ περιέπεσεν ἀθυμίαις, καὶ θυμηρεστέραν πάλιν ἔσχε ζωὴν, καὶ τὴν θείαν ὁδὸν ἔδραμε, καὶ ἔπταισεν ὁδεύων, καὶ αὖθις τοῖς θείοις ἠκολούθησε νόμοις. Ταῦτα τοίνυν ἅπαντα κατὰ ταὐτὸν ἐν τῷδε συνήγαγε ψαλμῷ, καὶ τὰς καθ' ἕκαστον καιρὸν ὑπ᾿ αὐτοῦ προσενεχθείσας τῷ Θεῷ προσευχὰς προσαρμόσας ἀλλήλαις, μίαν τοῖς ἀνθρώποις ὀνησιφόρον διδασκαλίαν προτέθεικε καὶ διδάσκει δι' ὧν λέγει, πῶς δυνατὸν κατορθῶσαι τὴν πρακτικὴν ἀρετήν. Οὐκ ἀμελεῖ δὲ οὐδὲ τῆς τῶν δογμάτων ἀκριβείας · ἀλλὰ ταῖς ἡθικαῖς ὑποθήκαις καὶ τὴν περὶ τούτων διδασκαλίαν προστίθησι. Ὡς ἀρκεῖν τοῦτον τὸν ψαλμὸν, καὶ τοὺς τῆς τελείας ἀρετῆς ἐφιεμένους ἐν αὐτῇ τελειῶσαι, καὶ τοὺς ῥᾳστώνῃ συζῶντας πρὸς σπουδὴν διεγεῖραι, καὶ ψυχαγωγῆσαι τοὺς ἀθυμοῦντας, καὶ ῥυθμίσαι τοὺς ῥαθυμοῦντας, καὶ ἀπαξαπλῶς παντοδαπὴν θεραπείαν ἐνθεῖναι τοῖς ποικίλοις τῶν ἀνθρώπων παθήμασιν. « Μακάριοι οἱ ἄμωμοι ἐν ὁδῷ. » Μακαρίζει τοὺς τὴν βασιλικὴν ὁδὸν ὁδεύοντας ἀκλινῶς, καὶ μήτε δεξιᾷ, μήτε ἀριστερᾷ κατὰ τὰς ὑποθήκας τοῦ νόμου παρατραπέντας. Τίνες δὲ οὗτοι διδάσκει· « Οἱ πορευόμενοι ἐν νόμῳ Κυρίου.» Οἱ γὰρ κατὰ τούτους πολιτευόμενοι τὸ ἄμωμον ἔχουσιν. Ὁδὸν γὰρ τὸν βίον καλεῖ. Τοῦτον γὰρ ἐξ ὠδίνων μέχρι ταφῆς διοδεύομεν ἅπαντες.
᾿Allēlouïa. Pollas kai diaphorous ho theios Dabid pragmatōn esche metabolas. Kai gar epheuge polemious, kai ediōxe polemious, kai periepesen athymiais, kai thymēresteran palin esche zōēn, kai tēn theian hodon edrame, kai eptaisen hodeuōn, kai authis tois theiois ēkolouthēse nomois. Tauta toinyn hapanta kata tauton en tǭde synēgage psalmǭ, kai tas kath' hekaston kairon hyp᾿ autou prosenechtheisas tǭ Theǭ proseuchas prosarmosas allēlais, mian tois anthrōpois onēsiphoron didaskalian protetheike kai didaskei di' hōn legei, pōs dynaton katorthōsai tēn praktikēn aretēn. Ouk amelei de oude tēs tōn dogmatōn akribeias ; alla tais hēthikais hypothēkais kai tēn peri toutōn didaskalian prostithēsi. Hōs arkein touton ton psalmon, kai tous tēs teleias aretēs ephiemenous en autę̄ teleiōsai, kai tous rhąstōnę̄ syzōntas pros spoudēn diegeirai, kai psychagōgēsai tous athymountas, kai rhythmisai tous rhathymountas, kai apaxaplōs pantodapēn therapeian entheinai tois poikilois tōn anthrōpōn pathēmasin. « Makarioi hoi amōmoi en hodǭ. » Makarizei tous tēn basilikēn hodon hodeuontas aklinōs, kai mēte dexią, mēte aristerą kata tas hypothēkas tou nomou paratrapentas. Tines de houtoi didaskei; « Hoi poreuomenoi en nomǭ Kyriou.» Hoi gar kata toutous politeuomenoi to amōmon echousin. Hodon gar ton bion kalei. Touton gar ex ōdinōn mechri taphēs diodeuomen hapantes.
Alleluia. The divine David experienced many and various changes of fortune. He fled enemies and pursued enemies; he fell into despondency and again had a more pleasant life; he ran the divine road, stumbled as he went, and again followed the divine laws. All these things he gathered together in this psalm, and fitting to one another the prayers he offered to God at each time, he set before human beings one beneficial teaching, and teaches by what he says how one can achieve practical virtue. Nor does he neglect precision in doctrine, but adds teaching on this to the moral precepts. So this psalm suffices both to perfect those who aim at perfect virtue and to rouse to zeal those who live at ease, to console the despondent, to discipline the careless, and in a word to provide every kind of treatment for the various passions of human beings. "Blessed are the blameless in the way." He calls blessed those who travel the royal road without swerving, turning neither to the right nor to the left, according to the precepts of the law. Who these are he teaches: "Who walk in the law of the Lord." For those who live by it have blamelessness. He calls life "the way"; for we all travel it from birth-pangs to burial.
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« Μακάριοι οἱ ἐξερευνῶντες τὰ μαρτύρια αὐτοῦ, ἐν ὅλῃ καρδίᾳ ἐκζητήσουσιν αὐτόν. » Καὶ τὸν ὄγδοον καὶ δέκατον ψαλμὸν ἑρμηνεύοντες εἰρήκαμεν τίνι διαφέρει νόμος, καὶ μαρτύρια, καὶ δικαιώματα, καὶ κρίματα, καὶ ἐντολαί · ἀναμνήσομεν δὲ ὅμως ἐν κεφαλαίῳ τῶν εἰρημένων. Νόμον καλεῖ, τὸν ὑπὸ τοῦ Θεοῦ τῶν ὅλων διὰ τοῦ θεσπεσίου Μωσοῦ δεδομένον. Ἐντολὰς δὲ καὶ προστάγματα πάλιν τὸν αὐτὸν, ὡς βασιλικῶς ἐνταλθέντα καὶ προσταχθέντα. Δικαιώματα, ὡς δικαιοῦν τὸν κατορθοῦντα δυνάμενον. Κρίματα δὲ ὡς τὰς θείας ψήφους ὑποδεικνύντα, καὶ τὰς ἀξίας ἀντιδόσεις τῶν τε ἐννόμως καὶ παρανόμως βιούντων. Μαρτύρια δὲ, ὡς διαμαρτυρόμενον, καὶ δεικνύντα, οἷαις ὑποβληθήσονται τιμωρίαις οἱ παραβαίνοντες. Μακαρίζει τοίνυν καὶ ἐνταῦθα τοὺς τὰ μαρτύρια τοῦ Θεοῦ διηνεκῶς ἐρευνῶντας, καὶ ἐν ὅλῃ καρδίᾳ τὸν Θεὸν ἐκζητοῦντας· οὐ παντὸς δὲ τοῦτο, ἀλλὰ τοῦ τὴν κορυφὴν αὐτὴν κατειληφότος τῆς ἀρετῆς. Ὁ γὰρ τοιοῦτος οὐ μερίζει τὴν διάνοιαν εἰς Θεὸν καὶ φροντίδας βιωτικὰς, ἀλλὰ ὅλον ἑαυτὸν ἀνατίθησι τῷ θεῷ. « Οὐ γὰρ οἱ ἐργαζόμενοι τὴν ἀνομίαν, ἐν ταῖς ὁδοῖς αὐτοῦ ἐπορεύθησαν. • Τὴν διαίρεσιν ταύτην πεποίηκε καὶ ἐν τῷ πρώτῳ ψαλμῷ. Καὶ γὰρ ἐκεῖ μακαρίσας τὸν ἐν νόμῳ Κυρίου μελετῶντα ἡμέρας καὶ νύκτας, καὶ τὸν τῆς μελέτης ἐπιδείξας καρπὸν, ἐπήγαγεν· « Οὐχ οὕτως οἱ ἀσεβεῖς, οὐχ οὕτως. » Καὶ ἐνταῦθα τοίνυν μακαρίσας τοὺς ἀμώμους, διδάσκει, ὡς οἱ τῆς ἀνομίας ἐργάται ἑτέραν ἑαυτοῖς ὁδὸν κατεσκεύασαν, καὶ τὴν ὑπὸ τοῦ Θεοῦ παγεῖσαν κατέλιπον.
« Makarioi hoi exereunōntes ta martyria autou, en holę̄ kardią ekzētēsousin auton. » Kai ton ogdoon kai dekaton psalmon hermēneuontes eirēkamen tini diapherei nomos, kai martyria, kai dikaiōmata, kai krimata, kai entolai ; anamnēsomen de homōs en kephalaiǭ tōn eirēmenōn. Nomon kalei, ton hypo tou Theou tōn holōn dia tou thespesiou Mōsou dedomenon. Entolas de kai prostagmata palin ton auton, hōs basilikōs entalthenta kai prostachthenta. Dikaiōmata, hōs dikaioun ton katorthounta dynamenon. Krimata de hōs tas theias psēphous hypodeiknynta, kai tas axias antidoseis tōn te ennomōs kai paranomōs biountōn. Martyria de, hōs diamartyromenon, kai deiknynta, hoiais hypoblēthēsontai timōriais hoi parabainontes. Makarizei toinyn kai entautha tous ta martyria tou Theou diēnekōs ereunōntas, kai en holę̄ kardią ton Theon ekzētountas; ou pantos de touto, alla tou tēn koryphēn autēn kateilēphotos tēs aretēs. Ho gar toioutos ou merizei tēn dianoian eis Theon kai phrontidas biōtikas, alla holon heauton anatithēsi tǭ theǭ. « Ou gar hoi ergazomenoi tēn anomian, en tais hodois autou eporeuthēsan. • Tēn diairesin tautēn pepoiēke kai en tǭ prōtǭ psalmǭ. Kai gar ekei makarisas ton en nomǭ Kyriou meletōnta hēmeras kai nyktas, kai ton tēs meletēs epideixas karpon, epēgagen; « Ouch houtōs hoi asebeis, ouch houtōs. » Kai entautha toinyn makarisas tous amōmous, didaskei, hōs hoi tēs anomias ergatai heteran heautois hodon kateskeuasan, kai tēn hypo tou Theou pageisan katelipon.
"Blessed are those who search out his testimonies; with their whole heart they will seek him." In interpreting the eighteenth psalm too we said how law, testimonies, ordinances, judgments, and commandments differ; but we will recall what was said in summary. He calls "law" that given by the God of all through the inspired Moses; "commandments" and "precepts" the same law, as enjoined and commanded royally; "ordinances" (literally "justifications") as able to justify the one who keeps them; "judgments" as showing the divine sentences and the due recompense of those who live lawfully and lawlessly; "testimonies" as testifying and showing to what punishments transgressors will be subjected. Here too, then, he calls blessed those who continually search out God's testimonies and seek God with their whole heart. This is not for everyone, but for one who has reached the very summit of virtue. For such a one does not divide his mind between God and worldly cares, but dedicates himself wholly to God. "For those who work lawlessness did not walk in his ways." He made this division in the first psalm too. For there, having called blessed the one who meditates on the law of the Lord day and night and shown the fruit of the meditation, he added: "Not so the ungodly, not so." Here too, then, having called the blameless blessed, he teaches that the workers of lawlessness have built another road for themselves and abandoned the one laid down by God.
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« Σὺ ἐνετείλω τὰς ἐντολάς σου, τοῦ φυλάξασθαι σφόδρα. • Τοῦτο καὶ διὰ τοῦ νόμου, καὶ διὰ τῶν προφητῶν, καὶ διὰ τῶν ἱερῶν Εὐαγγελίων ὁ Δεσπότης παρακελεύεται· καὶ μεστὴ πᾶσα ἡ θεία Γραφὴ τῆς τοιαύτης νομοθεσίας. Οὐ γὰρ ἁπλῶς φυλάττειν, ἀλλὰ σφόδρα φυλάττειν παρεγγυᾷ· τουτέστι, σὺν ἀκριβείᾳ πάσῃ.
« Sy eneteilō tas entolas sou, tou phylaxasthai sphodra. • Touto kai dia tou nomou, kai dia tōn prophētōn, kai dia tōn hierōn Euangeliōn ho Despotēs parakeleuetai; kai mestē pasa hē theia Graphē tēs toiautēs nomothesias. Ou gar haplōs phylattein, alla sphodra phylattein parengyą; toutesti, syn akribeią pasę̄.
"You commanded your commandments to be kept diligently." The Master urges this through the law, through the prophets, and through the holy Gospels; and the whole divine Scripture is full of such legislation. For he urges us not merely to keep them, but to keep them diligently, that is, with all precision.
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« Ὄφελον κατευθυνθείησαν αἱ ὁδοί μου, τοῦ φυλάξασθαι τὰ δικαιώματά σου. » Διὰ τοῦτο, φησὶν, ἀντιβολῶ, οἷόν τινι κανόνι, τῷ σῷ νόμῳ τὴν ἐμὴν ὁδὸν εὐθῦναι, ὡς ἂν διατηρήσαιμί σου τὰ δικαιώματα. Καὶ δεικνὺς τὸν τούτου καρπὸν, ἐπιφέρει·
« Ophelon kateuthyntheiēsan hai hodoi mou, tou phylaxasthai ta dikaiōmata sou. » Dia touto, phēsin, antibolō, hoion tini kanoni, tǭ sǭ nomǭ tēn emēn hodon euthynai, hōs an diatērēsaimi sou ta dikaiōmata. Kai deiknys ton toutou karpon, epipherei;
"O that my ways may be directed to keep your ordinances." "For this reason," he says, "I plead that my way be straightened by your law as by a ruler, so that I may keep your ordinances." And showing its fruit, he adds:
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« Τότε οὐ μὴ αἰσχυνθῶ, ἐν τῷ με ἐπιβλέπειν ἐπὶ πάσας τὰς ἐντολάς σου. » Παρανομίας γὰρ αἰσχύνη καρπός. Οὕτω καὶ ὁ θεῖος ᾿Απόστολος ἔφη, « Τίνα οὖν καρπὸν εἶχετε τότε ἐφ᾽ οἷς νῦν ἐπαισχύνεσθε; » Οἱ δὲ πάσας τοῦ Θεοῦ πληροῦντες τὰς ἐντολὰς, τὴν ἀπὸ τοῦ συνειδότος ἔχουσι παρρησίαν. « Ἐξομολογήσομαί σοι ἐν εὐθύτητι καρδίας, ἐν τῷ μεμαθηκέναι με τὰ κρίματα τῆς δικαιοσύνης σου. » Ἐξομολόγησιν τὴν εὐχαριστίαν καλεῖ. Τότε, φησὶ, δυνήσομαι ὕμνον καθαρὸν προσενεγκεῖν, ὅταν σου πάντα καταμάθω τὰ κρίματα, καὶ κατ᾿ αὐτὰ βιώσω.
« Tote ou mē aischynthō, en tǭ me epiblepein epi pasas tas entolas sou. » Paranomias gar aischynē karpos. Houtō kai ho theios ᾿Apostolos ephē, « Tina oun karpon eichete tote eph᾽ hois nyn epaischynesthe? » Hoi de pasas tou Theou plērountes tas entolas, tēn apo tou syneidotos echousi parrēsian. « Exomologēsomai soi en euthytēti kardias, en tǭ memathēkenai me ta krimata tēs dikaiosynēs sou. » Exomologēsin tēn eucharistian kalei. Tote, phēsi, dynēsomai hymnon katharon prosenenkein, hotan sou panta katamathō ta krimata, kai kat᾿ auta biōsō.
"Then I shall not be put to shame, when I look upon all your commandments." For shame is the fruit of lawlessness. So too the divine Apostle said: "What fruit did you have then in the things of which you are now ashamed?" But those who fulfill all God's commandments have the freedom of speech that comes from a good conscience. "I will confess you in uprightness of heart, when I have learned the judgments of your righteousness." He calls thanksgiving "confession." "Then," he says, "I will be able to offer a pure hymn, when I have learned all your judgments and lived by them."
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« Τὰ δικαιώματά σου φυλάξω· μή με ἐγκαταλίπῃς ἕως σφόδρα. » Τινὰς πρὸς βραχὺ πολλάκις ἡ θεία χάρις ἀφίησιν, ὠφέλειαν αὐτοῖς ἐντεῦθεν μηχανωμένη. Οὕτως ὁ μέγας Ηλίας καταληφθεὶς τῷ τῆς δειλίας περιέπεσε πάθει, καὶ τῆς ἀνθρωπείας φύσεως μεμάθηκε τὴν ἀσθένειαν· ἀλλ᾽ εὐθὺς πάλιν τῆς θείας ἀπήλαυσε χάριτος. Οὕτως ὁ θεῖος Πέτρος ἀρνηθεὶς ὠλίσθησεν· ἀλλ᾽ εὐθὺς αὐτὸν ὁ Δεσπότης ὑπήρεισε. Γυμνὸς δὲ πάμπαν ὁ Ἰούδας τῆς θείας γενόμενος προμηθείας, ἕτοιμον ἐγένετο θήραμα τοῦ δυσμενοῦς· ἐγκατελείφθη καὶ ὁ μακάριος Δαβίδ μετὰ τὴν ἁμαρτίαν ἐκείνην, καὶ ταῖς χαλεπαῖς ἐκείναις περιέπεσε συμφοραῖς· ἀλλὰ πάλιν τὴν πρὸς τὸν Θεὸν ἀπέλαβε παῤῥησίαν, καὶ τῆς ἐκεῖθεν κηδεμονίας ἀπήλαυσεν. Ὁ δὲ Σαούλ ἔρημος ταύτης γενόμενος παντελῶς, ἐγυμνώθη μὲν τῆς τοῦ πνεύματος χάριτος, πονηρῷ δὲ πνεύματι συνεζύγη. Εἰκότως τοίνυν ὁ Προφήτης ἱκετεύει μὴ ἐγκαταλειφθῆναι ἕως σφόδρα, τουτέστι, μὴ παντάπασι τῆς προμηθουμένης χάριτος γυμνωθῆναι.
« Ta dikaiōmata sou phylaxō; mē me enkatalipę̄s heōs sphodra. » Tinas pros brachy pollakis hē theia charis aphiēsin, ōpheleian autois enteuthen mēchanōmenē. Houtōs ho megas Ēlias katalēphtheis tǭ tēs deilias periepese pathei, kai tēs anthrōpeias physeōs memathēke tēn astheneian; all᾽ euthys palin tēs theias apēlause charitos. Houtōs ho theios Petros arnētheis ōlisthēsen; all᾽ euthys auton ho Despotēs hypēreise. Gymnos de pampan ho Ioudas tēs theias genomenos promētheias, hetoimon egeneto thērama tou dysmenous; enkateleiphthē kai ho makarios Dabid meta tēn hamartian ekeinēn, kai tais chalepais ekeinais periepese symphorais; alla palin tēn pros ton Theon apelabe parrhēsian, kai tēs ekeithen kēdemonias apēlausen. Ho de Saoul erēmos tautēs genomenos pantelōs, egymnōthē men tēs tou pneumatos charitos, ponērǭ de pneumati synezygē. Eikotōs toinyn ho Prophētēs hiketeuei mē enkataleiphthēnai heōs sphodra, toutesti, mē pantapasi tēs promēthoumenēs charitos gymnōthēnai.
"I will keep your ordinances; do not forsake me utterly." Divine grace often leaves some for a short time, devising benefit for them from this. So the great Elijah, overtaken, fell into the passion of fear and learned the weakness of human nature; but at once he again enjoyed divine grace. So the divine Peter slipped by denying; but at once the Master supported him. But Judas, becoming entirely bereft of divine providence, became ready prey for the enemy. The blessed David too was forsaken after that sin and fell into those grievous misfortunes; but again he recovered his freedom of speech with God and enjoyed his care. Saul, however, becoming entirely bereft of it, was stripped of the grace of the Spirit and yoked to an evil spirit. Rightly, then, the prophet prays not to be forsaken "utterly," that is, not to be entirely stripped of providing grace.
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« Ἐν τίνι κατορθώσει νεώτερος τὴν ὁδὸν αὐτοῦ; Ἐν τῷ φυλάξασθαι τοὺς λόγους σου. » Εὐρίπιστος ἡ νεότης, καὶ πρὸς κακίαν ὀξύῤῥοπος. Διαφόροις γὰρ παθημάτων περικλύζεται κύμασι· δεῖται τοίνυν τοῦ ποδηγοῦντος πρὸς τοὺς λιμένας εὐθύνοντος. Τοῦτο δὲ τῶν θείων λογίων ἴδιον. Ταῦτα γὰρ τῶν ἐναντίων ὁδῶν ἀποτρέποντα, ῥυθμίζειν ἱκανὰ, καὶ πρὸς τὴν θείαν ὁδὸν ποδηγεῖν. Ὅπερ γάρ ἐστιν, νέῳ πώλῳ χαλινὸς, καὶ πωλοδάμνης, τοῦτο τοῖς νέοις ὁ θεῖος γίνεται λόγος. « Ἐν ὅλῃ καρδίᾳ μου ἐξεζήτησά σε, μὴ ἀπώσῃ με ἀπὸ τῶν ἐντολῶν σου, » Ζητοῦσι μὲν πολλοὶ τὸν Θεὸν, ἀλλ᾽ οὐκ ἐν ὅλῃ καρδίᾳ· μερίζουσι γάρ ταύτην, οὐ μόνον εἰς φροντίδας πραγμάτων βιωτικῶν, ἀλλὰ καὶ εἰς ἐπιθυμίας ἀτόπους, καὶ φθόνους, καὶ δόλους, καὶ τὰς τῶν πλησίων ἐπιβουλάς. Ὁ δὲ τῶν θείων ἐραστὴς πᾶσαν ἀφιεροῖ τῷ Θεῷ τὴν διάνοιαν, καὶ τῆς ἐκεῖθεν ἀπαιωρεῖται προνοίας.
« En tini katorthōsei neōteros tēn hodon autou? En tǭ phylaxasthai tous logous sou. » Euripistos hē neotēs, kai pros kakian oxyrrhopos. Diaphorois gar pathēmatōn periklyzetai kymasi; deitai toinyn tou podēgountos pros tous limenas euthynontos. Touto de tōn theiōn logiōn idion. Tauta gar tōn enantiōn hodōn apotreponta, rhythmizein hikana, kai pros tēn theian hodon podēgein. Hoper gar estin, neǭ pōlǭ chalinos, kai pōlodamnēs, touto tois neois ho theios ginetai logos. « En holę̄ kardią mou exezētēsa se, mē apōsę̄ me apo tōn entolōn sou, » Zētousi men polloi ton Theon, all᾽ ouk en holę̄ kardią; merizousi gar tautēn, ou monon eis phrontidas pragmatōn biōtikōn, alla kai eis epithymias atopous, kai phthonous, kai dolous, kai tas tōn plēsiōn epiboulas. Ho de tōn theiōn erastēs pasan aphieroi tǭ Theǭ tēn dianoian, kai tēs ekeithen apaiōreitai pronoias.
"How shall a young man direct his way? By keeping your words." Youth is easily swayed and quick to tip toward vice; for it is flooded by the waves of various passions. It needs, then, one who guides it and steers it toward the harbors. This is the work of the divine oracles; for by turning it from the opposite roads they are able to discipline it and lead it to the divine road. What the bit and the colt-breaker are to a young colt, the divine word becomes to the young. "With my whole heart I sought you; do not thrust me away from your commandments." Many seek God, but not with their whole heart. They divide it, not only among cares for worldly affairs, but also among strange desires, envy, deceit, and plots against their neighbors. But the lover of divine things dedicates his whole mind to God and hangs upon his providence.
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« Ἐν τῇ καρδίᾳ μου ἔκρυψα τὰ λόγιά σου, ὅπως ἂν μὴ ἁμάρτω σοι. » Ὁ χρυσὸν κεκτημένος, ἢ ἄργυρον, ἢ λίθους τιμίους, οὐκ ἔξω ταῦτα προτίθησιν· ἀλλ᾽ ἔνδον ἐν τοῖς ταμιείοις καὶ τοῖς θαλάμοις ἐναποκρύπτει, ὥστε διαφυγεῖν τῶν τοιχωρύχων τὰς χεῖρας. Οὕτως ὁ τὸν πλοῦτον ἔχων τῆς ἀρετῆς κρύπτει τοῦτον ἐν τῇ ψυχῇ· ὡς ἂν μὴ διὰ δόξης κενῆς τοῦτον οἱ τῶν ψυχῶν συλήσαιεν λωποδύται. Διδάσκει δὲ καὶ ἕτερον ὁ λόγος· οὐ γὰρ ἅπασι τὰ θεῖα λόγια προσφέρειν παρεγγυᾷ· « Μὴ δῶτε γὰρ, φησὶ, τὰ ἅγια τοῖς κυσὶ, μηδὲ ῥίψητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν χοίρων.
« En tę̄ kardią mou ekrypsa ta logia sou, hopōs an mē hamartō soi. » Ho chryson kektēmenos, ē argyron, ē lithous timious, ouk exō tauta protithēsin; all᾽ endon en tois tamieiois kai tois thalamois enapokryptei, hōste diaphygein tōn toichōrychōn tas cheiras. Houtōs ho ton plouton echōn tēs aretēs kryptei touton en tę̄ psychę̄; hōs an mē dia doxēs kenēs touton hoi tōn psychōn sylēsaien lōpodytai. Didaskei de kai heteron ho logos; ou gar hapasi ta theia logia prospherein parengyą; « Mē dōte gar, phēsi, ta hagia tois kysi, mēde rhipsēte tous margaritas hymōn emprosthen choirōn.
"In my heart I hid your oracles, so that I might not sin against you." One who has gold, silver, or precious stones does not set them out in the open, but hides them inside in storerooms and chambers, so as to escape the hands of burglars. So one who has the wealth of virtue hides it in the soul, so that the robbers of souls may not plunder it through vainglory. The text also teaches something else: it does not urge us to offer the divine oracles to everyone. "For do not give," it says, "what is holy to the dogs, nor throw your pearls before swine."
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« Εὐλογητὸς εἶ, Κύριε· δίδαξόν με τὰ δικαιώματά σου. » ᾿Αντὶ τοῦ, ἥμερος εἶ καὶ φιλάνθρωπος, καὶ ἄξιος παρὰ πάντων ὑμνεῖσθαι. Οὗ δὴ χάριν ἀντιβολῶ σε μαθεῖν παρὰ σοῦ τὰ δικαιῶσαι δυνάμενα.
« Eulogētos ei, Kyrie; didaxon me ta dikaiōmata sou. » ᾿Anti tou, hēmeros ei kai philanthrōpos, kai axios para pantōn hymneisthai. Hou dē charin antibolō se mathein para sou ta dikaiōsai dynamena.
"Blessed are you, O Lord; teach me your ordinances." That is, "You are gentle and love humankind and deserve to be hymned by all. For this reason I plead to learn from you what can justify me."
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· Ἐν τοῖς χείλεσί μου ἐξήγγειλα πάντα τὰ κρίματα τοῦ στόματός σου. » "Α γὰρ ἂν παρὰ τῆς σῆς ἀγαθότητος μάθοιμι, ταῦτα διδάξω τοὺς ἀγνοοῦντας.
; En tois cheilesi mou exēngeila panta ta krimata tou stomatos sou. » "A gar an para tēs sēs agathotētos mathoimi, tauta didaxō tous agnoountas.
"With my lips I have declared all the judgments of your mouth." "Whatever I learn from your goodness I will teach to those who do not know it."
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« Ἐν τῇ ὁδῷ τῶν μαρτυρίων σου ἐτέρφθην, ὡς ἐπὶ παντὶ πλούτῳ. · Ἐπίπονος μὲν ἡ τῆς ἀρετῆς ὁδὸς, ἀλλὰ τοῖς τελείοις τριπόθητος. Διά τοι τοῦτο καὶ ὁ Δεσπότης ἔφη Χριστός· « Λάβετε τὸν ζυγόν μου ἐφ᾽ ὑμᾶς, ὅτι ὁ ζυγός μου χρηστὸς, καὶ τὸ φορτίον μου ἐλαφρόν ἐστι. • Τοῦτο καὶ ὁ προφητικὸς ἔφη λόγος, ὅτι πλούτου παντὸς θυμηρεστέρα μοι τῶν σῶν μαρτυρίων ἡ κτῆσις. Τὸ δὲ, « Ἐπὶ παντὶ πλούτῳ, » οὐχ ἁπλῶς πρόσκειται, ἀλλὰ τὸν παντοδαπὸν πλοῦτον παραδηλοῖ· πολλὰ γὰρ τοῦ πλούτου τὰ εἴδη. Ὁ μὲν γὰρ χρυσὸν ἔχων ὀνομάζεται πλούσιος, ὁ δὲ ἄργυρον, ὁ δὲ γῆν πλείστην, τὴν μὲν πεφυτευμένην, τὴν δὲ καὶ σπειρομένην· ὁ δὲ βοσκήματα. ᾿Αλλὰ ταῦτα πάντα περιλαβὼν ὁ Προφήτης, καὶ τοῖς θείοις μαρτυρίοις παραβαλών, ἔφησεν ἀξιέραστα εἶναι αὐτῷ τὰ θεῖα μαρτύρια, ὡς τοῖς φιλοπλούτοις ἅπαντα τοῦ πλούτου τὰ εἴδη.
« En tę̄ hodǭ tōn martyriōn sou eterphthēn, hōs epi panti ploutǭ. ; Epiponos men hē tēs aretēs hodos, alla tois teleiois tripothētos. Dia toi touto kai ho Despotēs ephē Christos; « Labete ton zygon mou eph᾽ hymas, hoti ho zygos mou chrēstos, kai to phortion mou elaphron esti. • Touto kai ho prophētikos ephē logos, hoti ploutou pantos thymērestera moi tōn sōn martyriōn hē ktēsis. To de, « Epi panti ploutǭ, » ouch haplōs proskeitai, alla ton pantodapon plouton paradēloi; polla gar tou ploutou ta eidē. Ho men gar chryson echōn onomazetai plousios, ho de argyron, ho de gēn pleistēn, tēn men pephyteumenēn, tēn de kai speiromenēn; ho de boskēmata. ᾿Alla tauta panta perilabōn ho Prophētēs, kai tois theiois martyriois parabalōn, ephēsen axierasta einai autǭ ta theia martyria, hōs tois philoploutois hapanta tou ploutou ta eidē.
"In the way of your testimonies I have delighted, as in all riches." The road of virtue is laborious, but thrice longed for by the perfect. For this reason Christ the Master too said: "Take my yoke upon you, for my yoke is easy and my burden is light." The prophetic word said this too: "The possession of your testimonies is more delightful to me than all wealth." "In all riches" is not added idly, but indicates wealth of every kind; for the kinds of wealth are many. One who has gold is called rich, another silver, another very much land, some planted and some sown, another flocks. Taking all these together and comparing them with the divine testimonies, the prophet said that the divine testimonies are as lovable to him as all the kinds of wealth are to lovers of wealth.
118.15PG 80 80:1825
« Ἐν ταῖς ἐντολαῖς σου ἀδολεσχήσω, καὶ κατανοήσω τὰς ὁδούς σου.» Τούτου χάριν, φησὶν, ἐνδελεχῶς τῶν σῶν λόγων τὴν μελέτην αὐχήσω, καὶ ταῖς σαῖς ὁδοῖς τὴν πορείαν ποιήσομαι.
« En tais entolais sou adoleschēsō, kai katanoēsō tas hodous sou.» Toutou charin, phēsin, endelechōs tōn sōn logōn tēn meletēn auchēsō, kai tais sais hodois tēn poreian poiēsomai.
"I will converse in your commandments and consider your ways." "For this reason," he says, "I will continually take pride in meditating on your words and will travel in your ways."
118.16PG 80 80:1825
· Ἐν τοῖς δικαιώμασί σου μελετήσω, οὐκ ἐπιλήσομαι τῶν λόγων σου. » "Αληστον τῶν σῶν λογίων ἐμαυτῷ φυλάξω τὴν μνήμην.
; En tois dikaiōmasi sou meletēsō, ouk epilēsomai tōn logōn sou. » "Alēston tōn sōn logiōn emautǭ phylaxō tēn mnēmēn.
"I will meditate on your ordinances; I will not forget your words." "I will keep the memory of your oracles unforgetting in myself."
118.17PG 80 80:1827
«᾿Ανταπόδος τῷ δούλῳ σου. » Οὐ παντός ἐστι ταύτῃ χρήσασθαι τῇ φωνῇ· οὐδεὶς γὰρ πονηρὸν συνειδὸς περιφέρων εἰς ἀνταπόδοσιν τὸν κριτὴν διεγείρει· ὁ δὲ καθαροῖς χρώμενος λογισμοῖς, σὺν παῤῥησίᾳ ταύτῃ κέχρηται τῇ φωνῇ. « Ζῆσόν με, καὶ φυλάξω τοὺς λόγους σου. • Τῆς σῆς γὰρ ἀπολαύων ἐπικουρίας, διαφεύξομαι τῆς ἁμαρτίας τὸν θάνατον, καὶ τὴν ἐκ τῶν λόγων σου τρυγήσω ζωήν.
«᾿Antapodos tǭ doulǭ sou. » Ou pantos esti tautę̄ chrēsasthai tę̄ phōnę̄; oudeis gar ponēron syneidos peripherōn eis antapodosin ton kritēn diegeirei; ho de katharois chrōmenos logismois, syn parrhēsią tautę̄ kechrētai tę̄ phōnę̄. « Zēson me, kai phylaxō tous logous sou. • Tēs sēs gar apolauōn epikourias, diapheuxomai tēs hamartias ton thanaton, kai tēn ek tōn logōn sou trygēsō zōēn.
"Reward your servant." Not everyone can use this cry; for no one carrying a bad conscience rouses the judge to recompense. But one who has pure thoughts uses this cry with confidence. "Give me life, and I will keep your words." "Enjoying your help, I will escape the death of sin and reap the life that comes from your words."
118.18PG 80 80:1827
« ᾿Αποκάλυψον τοὺς ὀφθαλμούς μου, καὶ κατανοήσω τὰ θαυμάσια ἐκ τοῦ νόμου σου. » Οὐχ ἅπαντες οἱ τοῖς θείοις ἐντυγχάνοντες λογίοις τὰ τούτων κατανοοῦσι θαυμάσια, ἀλλ᾽ οἱ τῆς ἄνωθεν ἀπολαύοντες αἴγλης. Ο δὴ καὶ ὁ μακάριος ἔφη Παῦλος • « Ὅτ᾿ ἂν δὲ ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα· ὁ δὲ Κύριος τὸ πνεῦμά ἐστιν.» Αὐτὸς μὲν τοι τῷ φωτὶ τῷ θείῳ καταυγαζόμενος εἰκότως ἐβόα· « Ἡμεῖς δὲ ἅπαντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου πνεύματος. » Ἡμᾶς δὲ προσήκει τὸν Δεσπότην ἀντιβολεῖν, ἵνα τὸ κάλυμμα τῶν τῆς διανοίας ἡμῶν περιελὼν ὀφθαλμῶν, ἀποδείξῃ τῶν θείων λογίων τὴν δύναμιν.
« ᾿Apokalypson tous ophthalmous mou, kai katanoēsō ta thaumasia ek tou nomou sou. » Ouch hapantes hoi tois theiois entynchanontes logiois ta toutōn katanoousi thaumasia, all᾽ hoi tēs anōthen apolauontes aiglēs. O dē kai ho makarios ephē Paulos • « Hot᾿ an de epistrepsę̄ pros Kyrion, periaireitai to kalymma; ho de Kyrios to pneuma estin.» Autos men toi tǭ phōti tǭ theiǭ kataugazomenos eikotōs eboa; « Hēmeis de hapantes anakekalymmenǭ prosōpǭ tēn doxan Kyriou katoptrizomenoi tēn autēn eikona metamorphoumetha apo doxēs eis doxan, kathaper apo Kyriou pneumatos. » Hēmas de prosēkei ton Despotēn antibolein, hina to kalymma tōn tēs dianoias hēmōn perielōn ophthalmōn, apodeixę̄ tōn theiōn logiōn tēn dynamin.
"Unveil my eyes, and I will perceive wonders out of your law." Not all who read the divine oracles perceive their wonders, but those who enjoy the brightness from above. The blessed Paul said this too: "Whenever one turns to the Lord, the veil is taken away; now the Lord is the Spirit." He himself, lit by the divine light, rightly cried: "And we all, with unveiled face beholding the glory of the Lord as in a mirror, are being transformed into the same image from glory to glory, as from the Lord, the Spirit." We must entreat the Master to remove the veil from the eyes of our mind and show the power of the divine oracles.
118.19PG 80 80:1827
« Πάροικος ἐγώ εἰμι ἐν τῇ γῇ· μὴ ἀποκρύψῃς ἀπ᾿ ἐμοῦ τὰς ἐντολάς σου. • Τὴν γῆν οὐ κατοικοῦμεν, ἀλλὰ παροικοῦμεν· βραχὺν γὰρ διαβιώσαντες χρόνον, εἰς ἕτερον μεταβαίνομεν βίον. Τοῦτο δὲ οὐ πάντες ἐθέλουσιν εἰδέναι, ἀλλ᾽ οἱ ἐπὶ τοῖς παροῦσιν ἀγαθοῖς, ὡς ἐπὶ μονίμοις καὶ διαρκέσι βρενθύοντες. Ὁ δὲ τὰ θεῖα πεπαιδευμένος οἶδε τοῦ βίου τὸ πρόσκαιρον. Διὸ δὴ καὶ πάροικον ἑαυτὸν ὀνομάζει, καὶ ἱκετεύει τὰς θείας ἐντολὰς μηδαμῶς ἀγνοῆσαι.
« Paroikos egō eimi en tę̄ gę̄; mē apokrypsę̄s ap᾿ emou tas entolas sou. • Tēn gēn ou katoikoumen, alla paroikoumen; brachyn gar diabiōsantes chronon, eis heteron metabainomen bion. Touto de ou pantes ethelousin eidenai, all᾽ hoi epi tois parousin agathois, hōs epi monimois kai diarkesi brenthyontes. Ho de ta theia pepaideumenos oide tou biou to proskairon. Dio dē kai paroikon heauton onomazei, kai hiketeuei tas theias entolas mēdamōs agnoēsai.
"I am a sojourner on the earth; do not hide your commandments from me." We do not dwell on the earth but sojourn; for after living a short time we pass to another life. Not all wish to know this, especially those who swagger over present goods as permanent and lasting. But one taught divine things knows the transience of life. That is why he names himself a sojourner and prays never to be ignorant of the divine commandments.
118.20PG 80 80:1827
« Ἐπεπόθησεν ἡ ψυχή μου τοῦ ἐπιθυμῆσαι τὰ κρίματά σου ἐν παντὶ καιρῷ. › Ἐπιθυμοῦσι τῶν θείων κριμάτων πολλοὶ, καὶ τῆς οὐρανῶν ἐφίενται βασιλείας, ἀλλ᾽ οὐκ ἀεί. Νῦν μὲν θείοις ἀρέσκονται, νῦν δὲ τοῖς τοῦ σώματος ἀκολουθοῦσι παθήμασιν· ὁ δὲ προφήτης ἱμείρεται τοῦτον ἔχειν τὸν πόθον διηνεκῶς.
« Epepothēsen hē psychē mou tou epithymēsai ta krimata sou en panti kairǭ. › Epithymousi tōn theiōn krimatōn polloi, kai tēs ouranōn ephientai basileias, all᾽ ouk aei. Nyn men theiois areskontai, nyn de tois tou sōmatos akolouthousi pathēmasin; ho de prophētēs himeiretai touton echein ton pothon diēnekōs.
"My soul has longed to desire your judgments at all times." Many desire the divine judgments and aim at the kingdom of heaven, but not always. Now they are pleased with divine things, now they follow the passions of the body. But the prophet yearns to have this longing continually.
118.21PG 80 80:1827
· Ἐπετίμησας ὑπερηφάνοις. » Οἱ τῶν θείων νόμων καταφρονοῦντες τῇ τῆς ὑπερηφανίας περιπίπτουσι νόσῳ· ἀλλὰ τὴν παρὰ τοῦ δικαίου κριτοῦ δέχονται τιμωρίαν. Τοῦτο δὲ πέπονθε ᾿Αβεσσαλὼμ, τοῦτο Σαούλ, τοῦτο Φαραώ, καὶ Σενναχηρεὶμ, καὶ Ναβουχοδονόσορ, καὶ ἕτεροι μυρίοι. Τοῦτο εἰδὼς ὁ Προφήτης, ἅτε δὴ προφήτης, ἐπήγαγεν· • Ἐπικατάρατοι οἱ ἐκκλίνοντες ἀπὸ τῶν ἐντολῶν σου. • Ταύτην καὶ ὁ νόμος τὴν ἀρὰν τοῖς παραβάταις προσφέρει· « Ἐπικατάρατος γὰρ, φησὶ, πᾶς, ὃς οὐκ ἐμμένει τοῖς ἐγκειμένοις ἐν τῷ βιβλίῳ τοῦ νόμου, τοῦ ποιῆσαι αὐτά.
; Epetimēsas hyperēphanois. » Hoi tōn theiōn nomōn kataphronountes tę̄ tēs hyperēphanias peripiptousi nosǭ; alla tēn para tou dikaiou kritou dechontai timōrian. Touto de peponthe ᾿Abessalōm, touto Saoul, touto Pharaō, kai Sennachēreim, kai Nabouchodonosor, kai heteroi myrioi. Touto eidōs ho Prophētēs, hate dē prophētēs, epēgagen; • Epikataratoi hoi ekklinontes apo tōn entolōn sou. • Tautēn kai ho nomos tēn aran tois parabatais prospherei; « Epikataratos gar, phēsi, pas, hos ouk emmenei tois enkeimenois en tǭ bibliǭ tou nomou, tou poiēsai auta.
"You rebuked the proud." Those who despise the divine laws fall into the disease of pride; but they receive punishment from the just judge. Absalom suffered this, Saul suffered this, Pharaoh, Sennacherib, Nebuchadnezzar, and countless others. Knowing this, the prophet, being a prophet, added: "Cursed are those who turn aside from your commandments." The law too brings this curse on transgressors: "For cursed," it says, "is everyone who does not abide by the things written in the book of the law, to do them."
118.22PG 80 80:1829
« Περίελε ἀπ᾿ ἐμοῦ ὄνειδος καὶ ἐξουδένωσιν, ὅτι τὰ μαρτύριά σου ἐξεζήτησα. » Ὠνείδισε τὸν Προφήτην ὁ Νάβαλ, δοῦλον δραπέτην ἀποκαλέσας· ὠνείδισαν αὐτὸν οἱ Γετθαῖοι. Αλγυνόμενος τοίνυν ἐπὶ τούτοις, ἀποτρίψασθαι τὰ ὀνείδη παρακαλεῖ, ἅτε δὴ τὰ θεῖα ἐκζητήσας μαρτύρια· οὐχ ἁρμόττει τοίνυν τοῖς παρὰ τοῦ Σεμεεὶ ὀνείδεσι τὰ παρόντα ῥητά. Ἐκεῖνα γὰρ μετὰ τὴν ἁμαρτίαν ἐγένετο· τὰ δὲ τοῦ Νάβαλ, καὶ τῶν ἄλλων, πρὸ τῆς ἁμαρτίας.
« Periele ap᾿ emou oneidos kai exoudenōsin, hoti ta martyria sou exezētēsa. » Ōneidise ton Prophētēn ho Nabal, doulon drapetēn apokalesas; ōneidisan auton hoi Getthaioi. Algynomenos toinyn epi toutois, apotripsasthai ta oneidē parakalei, hate dē ta theia ekzētēsas martyria; ouch harmottei toinyn tois para tou Semeei oneidesi ta paronta rhēta. Ekeina gar meta tēn hamartian egeneto; ta de tou Nabal, kai tōn allōn, pro tēs hamartias.
"Take away from me reproach and contempt, for I have sought out your testimonies." Nabal reproached the prophet, calling him a runaway slave; the men of Gath reproached him. Pained by these things, then, he asks for the reproaches to be wiped away, since he has sought out the divine testimonies. These words, then, do not fit the reproaches of Shimei; for those came after the sin, while those of Nabal and the others came before the sin.
118.23PG 80 80:1829
« Καὶ γὰρ ἐκάθισαν ἄρχοντες, καὶ κατελάλουν κατ᾿ ἐμοῦ.» Καὶ Σαούλ, καὶ ᾿Αβενὴρ, καὶ ᾿Αχιτόφελ, καὶ ᾿Αβεσσαλώμ, ἐλοιδόρουν τὸν Δαβίδ. « Ὁ δὲ δοῦλός σου ἠδολέσχει ἐν τοῖς δικαιώμασί σου.» Ἐγὼ δὲ τὴν σὴν δεσποτείαν ὁμολογῶν, μελέτην εἶχον τὰ σὰ δικαιώματα.
« Kai gar ekathisan archontes, kai katelaloun kat᾿ emou.» Kai Saoul, kai ᾿Abenēr, kai ᾿Achitophel, kai ᾿Abessalōm, eloidoroun ton Dabid. « Ho de doulos sou ēdoleschei en tois dikaiōmasi sou.» Egō de tēn sēn despoteian homologōn, meletēn eichon ta sa dikaiōmata.
"For rulers sat and spoke against me." Saul, Abner, Ahithophel, and Absalom reviled David. "But your servant meditated on your ordinances." "But I, confessing your lordship, made your ordinances my meditation."
118.24PG 80 80:1829
« Καὶ γὰρ τὰ μαρτύριά σου μελέτη μού ἐστι, καὶ αἱ συμβουλαί μου τὰ δικαιώματά σου. » Πᾶσαν γὰρ ἀνθρωπίνην εἰσήγησιν ἀπωσάμενος, ταῖς σαῖς ὑποθήκαις ἀκολουθῶ.
« Kai gar ta martyria sou meletē mou esti, kai hai symboulai mou ta dikaiōmata sou. » Pasan gar anthrōpinēn eisēgēsin apōsamenos, tais sais hypothēkais akolouthō.
"For your testimonies are my meditation, and your ordinances are my counselors." "For rejecting all human suggestion, I follow your precepts."
118.25PG 80 80:1829
« Ἐκολλήθη τῷ ἐδάφει ἡ ψυχή μου. » Τὴν ὑπερβολὴν τῆς ταπεινώσεως διὰ τούτων ἐδήλωσεν. Οὕτω γὰρ καὶ ἐν τῷ τεσσαρακοστῷ καὶ τρίτῳ ἔφη ψαλμῷ· « Ὅτι ἐταπεινώθη εἰς χοῦν ἡ ψυχὴ ἡμῶν· ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. » « Ζῆσόν με κατὰ τὸν λόγον σου. » Οὐκ ἀορίστως αἰτεῖ ζωήν, ἀλλὰ τὴν κατὰ νόμον ζωήν.
« Ekollēthē tǭ edaphei hē psychē mou. » Tēn hyperbolēn tēs tapeinōseōs dia toutōn edēlōsen. Houtō gar kai en tǭ tessarakostǭ kai tritǭ ephē psalmǭ; « Hoti etapeinōthē eis choun hē psychē hēmōn; ekollēthē eis gēn hē gastēr hēmōn. » « Zēson me kata ton logon sou. » Ouk aoristōs aitei zōēn, alla tēn kata nomon zōēn.
"My soul has cleaved to the ground." By this he showed the extreme of his humiliation. So too in the forty-third psalm he said: "For our soul has been humbled to the dust; our belly has cleaved to the earth." "Give me life according to your word." He does not ask for life indefinitely, but for life according to the law.
118.26PG 80 80:1829
« Τὰς ὁδοὺς μου ἐξήγγειλα, καὶ ἐπήκουσάς μου· δίδαξόν με τὰ δικαιώματά σου. · Πάσας σοι, Δέσποτα, τὰς ἐμὰς δεδήλωκα πράξεις· καὶ οὐδέν σε λαθεῖν τῶν ἐμῶν ἀνεσχόμην. Διά τοι τοῦτο ταῖς ἐμαῖς ἱκεσίαις ἐπίνευσον· ἀντιβολῶ δὲ μαθεῖν ἀκριβῶς τὰ σὰ δικαιώματα.
« Tas hodous mou exēngeila, kai epēkousas mou; didaxon me ta dikaiōmata sou. ; Pasas soi, Despota, tas emas dedēlōka praxeis; kai ouden se lathein tōn emōn aneschomēn. Dia toi touto tais emais hikesiais epineuson; antibolō de mathein akribōs ta sa dikaiōmata.
"I declared my ways, and you heard me; teach me your ordinances." "I have shown you all my deeds, Master, and have not allowed any of my affairs to escape you. For this reason, nod assent to my supplications; and I plead to learn your ordinances precisely."
118.27PG 80 80:1829
• ῾Ὁδὸν δικαιωμάτων σου συνέτισόν με, καὶ ἀδολεσχήσω ἐν τοῖς θαυμασίοις σου. » Θείας ἡμῖν συνέσεως δεῖ, ὥστε κατὰ τὸν θεῖον νόμον τὴν ἀρετὴν μετελθεῖν, καὶ τὸν φιλανθρωπίᾳ χρώμενον μὴ πρὸς κενοδοξίαν ἰδεῖν, καὶ τὸν ἀσκητικὸν μὴ θηρᾶσαι τὸν ἀνθρώπειον ἔπαινον, τὸν σώφρονα μὴ διὰ τὴν τῆς ἀκολασίας αἰσχύνην, ἀλλὰ διὰ τὸν πόθον τῆς ἀρετῆς, μετιέναι τὴν σωφροσύνην. Εἰκότως τοίνυν ὁ Προφήτης ἀντιβολεῖ συνέσεως θείας μεταλαχεῖν, ὡς διαγνῶναι τὴν τῆς δικαιοσύνης ὁδόν.
• ῾Hodon dikaiōmatōn sou synetison me, kai adoleschēsō en tois thaumasiois sou. » Theias hēmin syneseōs dei, hōste kata ton theion nomon tēn aretēn metelthein, kai ton philanthrōpią chrōmenon mē pros kenodoxian idein, kai ton askētikon mē thērasai ton anthrōpeion epainon, ton sōphrona mē dia tēn tēs akolasias aischynēn, alla dia ton pothon tēs aretēs, metienai tēn sōphrosynēn. Eikotōs toinyn ho Prophētēs antibolei syneseōs theias metalachein, hōs diagnōnai tēn tēs dikaiosynēs hodon.
"Make me understand the way of your ordinances, and I will converse in your wonders." We need divine understanding to pursue virtue according to the divine law: so that one who practices kindness does not look to vainglory, the ascetic does not hunt for human praise, and the temperate pursues temperance not from shame at licentiousness but from longing for virtue. Rightly, then, the prophet pleads to share in divine understanding, so as to discern the way of righteousness.
118.28PG 80 80:1829
« Ἐνύσταξεν ἡ ψυχή μου ἀπὸ ἀκηδίας · βεβαίωσόν με ἐν τοῖς λόγοις σου. » Ἡ συνεχὴς προσβολὴ τῆς ἁμαρτίας διαλύει πολλάκις τὸν τόνον τῶν λογισμῶν, καὶ ἀπαυδῆσαι παρασκευάζει τὸν ἀθλητὴν, καὶ τὴν καλουμένην ἀκηδίαν ἐργάζεται · χαυνουμένη δὲ ἡ ψυχὴ τὸν ὕπνον εἰσδέχεται· ὁ δὲ ὕπνος ἐπάγει τὸν θάνατον. Διόπερ βεβαιωθῆναι καὶ στηριχθῆναι ὁ Προφήτης ἀντιβολεῖ. Τοῦτο δὲ καὶ ἐν ἑτέρῳ ἔφη ψαλμῷ· · Φώτισον τοὺς ὀφθαλμούς μου, μήποτε ὑπνώσω εἰς θάνατον· · θάνατον τὴν ἁμαρτίαν καλῶν.
« Enystaxen hē psychē mou apo akēdias ; bebaiōson me en tois logois sou. » Hē synechēs prosbolē tēs hamartias dialyei pollakis ton tonon tōn logismōn, kai apaudēsai paraskeuazei ton athlētēn, kai tēn kaloumenēn akēdian ergazetai ; chaunoumenē de hē psychē ton hypnon eisdechetai; ho de hypnos epagei ton thanaton. Dioper bebaiōthēnai kai stērichthēnai ho Prophētēs antibolei. Touto de kai en heterǭ ephē psalmǭ; ; Phōtison tous ophthalmous mou, mēpote hypnōsō eis thanaton; ; thanaton tēn hamartian kalōn.
"My soul has slumbered from weariness; strengthen me in your words." The continual assault of sin often loosens the tension of one's thoughts, makes the athlete give up, and produces what is called listlessness (akedia); and the soul, slackened, admits sleep, and sleep brings death. For this reason the prophet pleads to be strengthened and established. He said this in another psalm too: "Enlighten my eyes, lest I sleep in death," calling sin death.
118.29PG 80 80:1831
« Ὁδὸν ἀδικίας ἀπόστησον ἀπ᾿ ἐμοῦ, καὶ τῷ νόμῳ σου ἐλέησόν με. Ὁδὸν ἀληθείας ᾑρετισάμην, τὰ κρίματά σου οὐκ ἐπελαθόμην.» ᾿Αναγκαία καὶ αὕτη ἡ δέησις. Προσήκει γὰρ ἡμᾶς αἰτεῖν παρὰ τοῦ Θεοῦ τῶν ὅλων βοήθειαν, ὥστε τῆς ἀδικίας ἐκτρέπεσθαι τὴν ὁδὸν, καὶ τὴν τῆς ἀληθείας προαιρεῖσθαι πορείαν, καὶ ἄληστον ἐπιφέρειν τῶν τοῦ Θεοῦ μαρτυρίων τὴν μνήμην.
« Hodon adikias apostēson ap᾿ emou, kai tǭ nomǭ sou eleēson me. Hodon alētheias hę̄retisamēn, ta krimata sou ouk epelathomēn.» ᾿Anankaia kai hautē hē deēsis. Prosēkei gar hēmas aitein para tou Theou tōn holōn boētheian, hōste tēs adikias ektrepesthai tēn hodon, kai tēn tēs alētheias proaireisthai poreian, kai alēston epipherein tōn tou Theou martyriōn tēn mnēmēn.
"Remove from me the way of unrighteousness, and in your law have mercy on me. I have chosen the way of truth; I have not forgotten your judgments." This petition too is necessary. For we ought to ask help from the God of all to turn from the way of unrighteousness, choose the course of truth, and keep an unforgetting memory of God's testimonies.
118.31PG 80 80:1831
« Ἐκολλήθην τοῖς μαρτυρίοις σου, Κύριε, μή με καταισχύνῃς. • Οὐχ ἁπλῶς εἶπεν, ἠκολούθησα, ἀλλ' ἐκολλήθην, τουτέστιν, οὐδὲ πρὸς βραχὺ τούτων ἐχώρισα τὸν ἐμαυτοῦ λογισμόν. Ζητεῖ δὲ τρυγῆσαι τῆς τοσαύτης διαθέσεως καρπὸν, τὸ μηδεμίας πεῖραν αἰσχύνης λαβεῖν.
« Ekollēthēn tois martyriois sou, Kyrie, mē me kataischynę̄s. • Ouch haplōs eipen, ēkolouthēsa, all' ekollēthēn, toutestin, oude pros brachy toutōn echōrisa ton emautou logismon. Zētei de trygēsai tēs tosautēs diatheseōs karpon, to mēdemias peiran aischynēs labein.
"I have cleaved to your testimonies, O Lord; do not put me to shame." He did not simply say "I followed," but "I cleaved," that is, "I did not separate my thought from them even for a little." He asks to reap the fruit of such devotion: to have no experience of shame.
118.32PG 80 80:1831
« ῾Οδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας καρδίαν μου. » Αμφοτέρων χρεία, καὶ τῆς ἡμετέρας προθυμίας, καὶ τῆς τοῦ Θεοῦ προμηθείας. Οὔτε γὰρ ἡ θεία χάρις δίδοται τοῖς τὴν ἀγαθὴν οὐκ ἔχουσι προθυμίαν· οὔτε ἀνθρωπεία φύσις ἀρετὴν δύναται κατορθῶσαι δίχα τῆς ἄνωθεν βοηθείας. Τοῦτο καὶ ὁ Προφήτης διδάσκει, ὅτι Τῶν ἐντολῶν σου τὴν ὁδὸν ἔτρεχον ἀκωλύτως, παρὰ σοῦ λαμβάνων τοῦ δρόμου τὴν εὐκολίαν. Πλατύτητα γὰρ τὴν εὐκολίαν ἐκάλεσε. Καὶ ἀλλαχοῦ φησιν· «Ἐν θλίψει ἐπλάτυνάς μοι. » Καὶ πάλιν· « Ἐπλάτυνας τὰ διαβήματά μου ὑποκάτω μου, καὶ οὐκ ἠσθένησαν τὰ ἴχνη μου.»
« ῾Odon entolōn sou edramon, hotan eplatynas kardian mou. » Amphoterōn chreia, kai tēs hēmeteras prothymias, kai tēs tou Theou promētheias. Oute gar hē theia charis didotai tois tēn agathēn ouk echousi prothymian; oute anthrōpeia physis aretēn dynatai katorthōsai dicha tēs anōthen boētheias. Touto kai ho Prophētēs didaskei, hoti Tōn entolōn sou tēn hodon etrechon akōlytōs, para sou lambanōn tou dromou tēn eukolian. Platytēta gar tēn eukolian ekalese. Kai allachou phēsin; «En thlipsei eplatynas moi. » Kai palin; « Eplatynas ta diabēmata mou hypokatō mou, kai ouk ēsthenēsan ta ichnē mou.»
"I ran the way of your commandments when you enlarged my heart." Both are needed, our eagerness and God's providence. For divine grace is not given to those who lack good eagerness, nor can human nature achieve virtue without help from above. The prophet teaches this: "I ran the way of your commandments unhindered, receiving from you ease in running." He called ease "breadth." Elsewhere too he says: "In affliction you gave me room"; and again: "You enlarged my steps under me, and my feet did not grow weak."
118.33PG 80 80:1831
« Νομοθέτησόν με, Κύριε, τὴν ὁδὸν τῶν δικαιωμάτων σου, καὶ ἐκζητήσω αὐτὴν διαπαντός. » Τὸ νομοθέτησον ὁ Σύμμαχος ὑπόδειξον εἶπεν· ᾿Ακύλας καὶ Θεοδοτίων, φώτισον· διαπαντός, φησὶ, τῆς σῆς δέομαι φωταγωγίας καὶ νομοθεσίας, ὥστε καὶ γνῶναι τῶν δικαιωμάτων σου τὴν ὁδὸν, καὶ ταύτην ἀκωλύτως ὁδεύειν.
« Nomothetēson me, Kyrie, tēn hodon tōn dikaiōmatōn sou, kai ekzētēsō autēn diapantos. » To nomothetēson ho Symmachos hypodeixon eipen; ᾿Akylas kai Theodotiōn, phōtison; diapantos, phēsi, tēs sēs deomai phōtagōgias kai nomothesias, hōste kai gnōnai tōn dikaiōmatōn sou tēn hodon, kai tautēn akōlytōs hodeuein.
"Give me a law, O Lord, for the way of your ordinances, and I will seek it out always." For "give me a law" Symmachus said "show me"; Aquila and Theodotion, "enlighten me." "I continually need your enlightenment and legislation," he says, "both to know the way of your ordinances and to travel it unhindered."
118.34PG 80 80:1831
« Συνέτισόν με, καὶ ἐξερευνήσω τὸν νόμον σου· καὶ φυλάξω αὐτὸν ἐν ὅλῃ καρδίᾳ μου. » Καὶ ὁ Κύριος προσέταξεν ἐξερευνᾷν τὰς Γραφάς· ἀλλὰ τοῖς ἐρευνῶσι χρεία τῆς ἄνωθεν αἴγλης, ἵνα καὶ εὔρωσι τὸ ζητούμενον, καὶ φυλάξωσι τὸ θηρώμενον.
« Synetison me, kai exereunēsō ton nomon sou; kai phylaxō auton en holę̄ kardią mou. » Kai ho Kyrios prosetaxen exereunąn tas Graphas; alla tois ereunōsi chreia tēs anōthen aiglēs, hina kai eurōsi to zētoumenon, kai phylaxōsi to thērōmenon.
"Give me understanding, and I will search out your law and keep it with my whole heart." The Lord too commanded us to search the Scriptures; but those who search need brightness from above, so as both to find what they seek and to keep what they pursue.
118.35PG 80 80:1831
« Ὁδήγησόν με ἐν τῇ τρίβῳ τῶν ἐντολῶν σου, ὅτι αὐτὴν ἠθέλησα. • Οὐχ ἁπλῶς αἰτεῖ γενέσθαι ποδηγὸν αὐτοῦ τὸν τῶν ὅλων Θεόν· ἀλλὰ δεικνὺς τῆς πορείας τὸν πόθον.
« Hodēgēson me en tę̄ tribǭ tōn entolōn sou, hoti autēn ēthelēsa. • Ouch haplōs aitei genesthai podēgon autou ton tōn holōn Theon; alla deiknys tēs poreias ton pothon.
"Guide me in the path of your commandments, for I have desired it." He does not simply ask that the God of all become his guide, but shows his longing for the journey.
118.36PG 80 80:1831
« Κλῖνον τὴν καρδίαν μου εἰς τὰ μαρτύριά σου, καὶ μὴ εἰς πλεονεξίαν. · Ἐπὶ τὸ πρανὲς φέρεσθαι πέφυκε τῶν ὑδάτων ἡ φύσις· κἄν τινος ἐπιλάβηται διεξόδου, ἐκεῖσε πᾶσα χωρεῖ. Οὕτω τοῦ διαβόλου τὴν ἐπὶ τὴν ἁμαρτίαν ὁδὸν διανοίξαντος τῶν ἀνθρώπων ἔῤῥεψεν ἐπὶ τὸ χεῖρον ἡ φύσις. Σφόδρα τοίνυν ὁ Προφήτης ἁρμοδίως ἀντιβολεῖ ἐπὶ τὰ θεῖα μαρτύρια τὴν καρδίαν κλιθῆναι, καὶ τῆς ἐπὶ τὸ θάτερον τὴν πεῖραν διαφυγεῖν.
« Klinon tēn kardian mou eis ta martyria sou, kai mē eis pleonexian. ; Epi to pranes pheresthai pephyke tōn hydatōn hē physis; kan tinos epilabētai diexodou, ekeise pasa chōrei. Houtō tou diabolou tēn epi tēn hamartian hodon dianoixantos tōn anthrōpōn errhepsen epi to cheiron hē physis. Sphodra toinyn ho Prophētēs harmodiōs antibolei epi ta theia martyria tēn kardian klithēnai, kai tēs epi to thateron tēn peiran diaphygein.
"Incline my heart to your testimonies and not to greed." The nature of water is to flow downhill; and if it finds an outlet, it all goes there. So when the devil opened the road to sin, human nature tipped toward the worse. Very fittingly, then, the prophet pleads that his heart be inclined to the divine testimonies and escape the experience of the other direction.
118.37PG 80 80:1833
« ᾿Απόστρεψον τοὺς ὀφθαλμούς μου, τοῦ μὴ ἰδεῖν ματαιότητα. » Καὶ μάταιόν ἐστι τὸ ἀκερδὲς, καὶ ἀνόνητον· τοιαῦτα δὲ τὰ δοκοῦντα τοῦ βίου τερπνά. Οὕτως αὐτὰ καὶ ὁ σοφὸς Σολομῶν ὀνομάζει, • Ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης. » Καὶ διηγησάμενος ὅπως ᾠκοδόμησεν οἰκίας, καὶ ἐφύτευσε παραδείσους, καὶ κατεσκεύασε κολυμβήθρας ὑδάτων, ἐπήγαγεν· « Καὶ ἰδοὺ πάντα ματαιότης, καὶ προαίρεσις πνεύματος. » Ἱκετεύει τοίνυν ὁ Προφήτης εἰς ἑτέραν θεωρίαν ῥέψαι τῆς διανοίας τὰ ὄμματα, καὶ τῇ τῶν παρόντων ματαιότητι μὴ θελχθῆναι. « Ἐν τῇ ὁδῷ σου ζῆσόν με. » Κατὰ τοὺς σοὺς δός μοι πολιτεύεσθαι νόμους.
« ᾿Apostrepson tous ophthalmous mou, tou mē idein mataiotēta. » Kai mataion esti to akerdes, kai anonēton; toiauta de ta dokounta tou biou terpna. Houtōs auta kai ho sophos Solomōn onomazei, • Mataiotēs mataiotētōn, ta panta mataiotēs. » Kai diēgēsamenos hopōs ǭkodomēsen oikias, kai ephyteuse paradeisous, kai kateskeuase kolymbēthras hydatōn, epēgagen; « Kai idou panta mataiotēs, kai proairesis pneumatos. » Hiketeuei toinyn ho Prophētēs eis heteran theōrian rhepsai tēs dianoias ta ommata, kai tę̄ tōn parontōn mataiotēti mē thelchthēnai. « En tę̄ hodǭ sou zēson me. » Kata tous sous dos moi politeuesthai nomous.
"Turn away my eyes from seeing vanity." What is profitless and useless is vain; and such are the things thought pleasant in life. So the wise Solomon names them: "Vanity of vanities, all is vanity." And having recounted how he built houses, planted gardens, and made pools of water, he added: "And behold, all is vanity and a striving after wind." The prophet begs, then, that the eyes of his mind may turn toward another contemplation and not be charmed by the vanity of present things. "Give me life in your way." "Grant me to live by your laws."
118.38PG 80 80:1833
• Στῆσον τῷ δούλῳ σου τὸ λόγιόν σου, εἰς τὸν φόβον σου. » Βέβαιον ἐν τοῖς σοῖς λόγοις ἀπόφηνόν με, ἀπεριτρέπτως φυλάττων τῷ φόβῳ σου· ἀντὶ τοῦ, Ἐπικείσθω μοι ὁ φόβος σου, δεδιττόμενος, καὶ μὴ ἐῶν ἐκτραπῆναι τῶν λογίων σου.
• Stēson tǭ doulǭ sou to logion sou, eis ton phobon sou. » Bebaion en tois sois logois apophēnon me, aperitreptōs phylattōn tǭ phobǭ sou; anti tou, Epikeisthō moi ho phobos sou, dedittomenos, kai mē eōn ektrapēnai tōn logiōn sou.
"Establish your saying for your servant, for the fear of you." "Make me firm in your words, keeping me from turning aside by fear of you"; that is, "Let your fear lie upon me, frightening me and not allowing me to turn from your oracles."
118.39PG 80 80:1833
« Περίελε τὸν ὀνειδισμόν μου ὃν ὑπώπτευσα, ὅτι τὰ κρίματά σου χρηστά. » Ὁ δὲ ᾿Ακύλας, ἀντὶ τοῦ ὑπώπτευσα, ὑπεστάλην εἴρηκεν. Οὕτω δὴ καὶ ὁ Θεοδοτίων. Ὁ δὲ Σύμμαχος, ὃν εὐλαβοῦμαι· ὀνειδισμὸν δὲ ἐνταῦθα καλεῖ, τὸν ὑπὸ τῆς ἁμαρτίας γενόμενον. Τοῦτον γὰρ καὶ ὑπεστέλλετο, καὶ ἐδεδίει, καὶ ὕποπτον ἔζη ζωήν. Διὰ τοῦτο οὐκ ἐπήγαγε συνήθως, Ὅτι κρίματά σου ἐξεζήτησα, ἢ ἐφύλαξα · ἀλλ᾿ • Ὅτι τὰ κρίματά σου χρηστά. • Οὐ μόνον γὰρ τοῖς ἁμαρτάνουσιν ἀπειλεῖς τιμωρίαν, ἀλλὰ καὶ τοῖς μεταμελομένοις ὑπίσχνῃ σωτηρίαν. Κρίματα γὰρ καλεῖ τὰς τοῦ Θεοῦ δικαίας ψήφους.
« Periele ton oneidismon mou hon hypōpteusa, hoti ta krimata sou chrēsta. » Ho de ᾿Akylas, anti tou hypōpteusa, hypestalēn eirēken. Houtō dē kai ho Theodotiōn. Ho de Symmachos, hon eulaboumai; oneidismon de entautha kalei, ton hypo tēs hamartias genomenon. Touton gar kai hypestelleto, kai edediei, kai hypopton ezē zōēn. Dia touto ouk epēgage synēthōs, Hoti krimata sou exezētēsa, ē ephylaxa ; all᾿ • Hoti ta krimata sou chrēsta. • Ou monon gar tois hamartanousin apeileis timōrian, alla kai tois metamelomenois hypischnę̄ sōtērian. Krimata gar kalei tas tou Theou dikaias psēphous.
"Take away my reproach which I suspected, for your judgments are good." For "I suspected" Aquila said "I shrank back"; Theodotion likewise; Symmachus, "which I dread." Here he calls "reproach" the one that arose from sin. This he shrank from and feared, and lived a life of suspicion. That is why he did not add, as usual, "for I sought out your judgments" or "I kept them," but "for your judgments are good." "For you not only threaten sinners with punishment, but also promise salvation to those who repent." For he calls God's just sentences "judgments."
118.40PG 80 80:1833
« Ἰδοὺ ἐπεθύμησα τὰς ἐντολάς σου, ἐν τῇ δικαιοσύνῃ σου ζῆσόν με. » Γλιχομένῳ παράσχου τὴν ἐν δικαιοσύνῃ ζωήν.
« Idou epethymēsa tas entolas sou, en tę̄ dikaiosynę̄ sou zēson me. » Glichomenǭ paraschou tēn en dikaiosynę̄ zōēn.
"Behold, I have longed for your commandments; in your righteousness give me life." "Grant the life in righteousness to one who yearns for it."
118.41PG 80 80:1833
« Καὶ ἔλθοι ἐπ᾿ ἐμὲ τὸ ἔλεός σου, Κύριε. » Πάντες γὰρ ἐνδεεῖς τῆς θείας φιλανθρωπίας, καὶ ὁ αὐτὴν κατειληφὼς τὴν ἀκροτάτην τῆς ἀρετῆς κορυφὴν, ταύτης δεῖται διηνεκῶς. • Τὸ σωτήριόν σου κατὰ τὸν λόγον σου. Καὶ ἀποκριθήσομαι τοῖς ὀνειδίζουσί μοι λόγον. » Ην ὑπέσχου, Δέσποτα, σωτηρίαν ἐν τοῖς ἱεροῖς σου λόγοις παράσχου, ἵνα τοῖς ἐπιτωθάζουσί μοι σὺν παῤῥησίᾳ διαλεχθῶ. Ὁ γὰρ ἐν συμφοραῖς ὢν φέρει τὰ ὀνείδη σιγῶν· ὁ δὲ τὴν θυμήρη βιοτεύων ὁδὸν, διελέγχει τοὺς κακῶς ὀνειδίζοντας. « Ὅτι ἤλπισα ἐπὶ τοῖς λόγοις σου.» Τῆς γὰρ σῆς ἐπαγγελίας ἐπὶ τοὺς λόγους ἐξήρτημαι, καὶ ἐπὶ ταύτης ὁδεύω τῆς ἐλπίδος.
« Kai elthoi ep᾿ eme to eleos sou, Kyrie. » Pantes gar endeeis tēs theias philanthrōpias, kai ho autēn kateilēphōs tēn akrotatēn tēs aretēs koryphēn, tautēs deitai diēnekōs. • To sōtērion sou kata ton logon sou. Kai apokrithēsomai tois oneidizousi moi logon. » Ēn hypeschou, Despota, sōtērian en tois hierois sou logois paraschou, hina tois epitōthazousi moi syn parrhēsią dialechthō. Ho gar en symphorais ōn pherei ta oneidē sigōn; ho de tēn thymērē bioteuōn hodon, dielenchei tous kakōs oneidizontas. « Hoti ēlpisa epi tois logois sou.» Tēs gar sēs epangelias epi tous logous exērtēmai, kai epi tautēs hodeuō tēs elpidos.
"And let your mercy come upon me, O Lord." For all need the divine love for humankind, and even one who has reached the highest summit of virtue needs it continually. "Your salvation according to your word. And I will answer those who reproach me with a word." "Grant, Master, the salvation you promised in your sacred words, so that I may speak with confidence to those who mock me." For one in misfortune bears reproaches in silence, but one who travels the pleasant road refutes those who reproach wrongly. "For I have hoped in your words." "For I hang upon the words of your promise and travel in this hope."
118.43PG 80 80:1835
« Καὶ μὴ περιέλῃς ἐκ τοῦ στόματός μου λόγον ἀληθείας ἕως σφόδρα, ὅτι ἐπὶ τοῖς κρίμασί σου ἐπήλπισα. » Ἐρᾶν ἡμᾶς τῆς ἀληθείας ὁ Προφήτης διδάσκει, καὶ ταύτην αἰτεῖν παρὰ τοῦ Θεοῦ τῶν ὅλων σὺν προθυμίᾳ πολλῇ.
« Kai mē perielę̄s ek tou stomatos mou logon alētheias heōs sphodra, hoti epi tois krimasi sou epēlpisa. » Eran hēmas tēs alētheias ho Prophētēs didaskei, kai tautēn aitein para tou Theou tōn holōn syn prothymią pollę̄.
"And do not utterly take the word of truth out of my mouth, for I have hoped in your judgments." The prophet teaches us to love the truth and to ask it from the God of all with great eagerness.
118.44PG 80 80:1835
« Καὶ φυλάξω τὸν νόμον σου διαπαντὸς εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. » Οὕτω γὰρ προθυμότερος περὶ τὴν τῶν σῶν νόμων γενήσομαι φυλακήν. Διὰ μὲν τοι τοῦ· · Εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος, » ἐδήλωσε τὸν μέλλοντα βίον, ἐν ᾧ καθαρὰ καὶ ἀκραιφνὴς δοθήσεται ἅπασι τῶν θείων νόμων ἡ φυλακή.
« Kai phylaxō ton nomon sou diapantos eis ton aiōna, kai eis ton aiōna tou aiōnos. » Houtō gar prothymoteros peri tēn tōn sōn nomōn genēsomai phylakēn. Dia men toi tou; ; Eis ton aiōna, kai eis ton aiōna tou aiōnos, » edēlōse ton mellonta bion, en hǭ kathara kai akraiphnēs dothēsetai hapasi tōn theiōn nomōn hē phylakē.
"And I will keep your law continually, for ever and for ever and ever." "For so I will become more eager in keeping your laws." By "for ever and for ever and ever" he indicated the life to come, in which pure and unmixed keeping of the divine laws will be given to all.
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« Καὶ ἐπορευόμην ἐν πλατυσμῷ, ὅτι τὰς ἐντολάς σου ἐξεζήτησα. Καὶ ἐλάλουν ἐν τοῖς μαρτυρίοις σου, ἐναντίον βασιλέων, καὶ οὐκ ἠσχυνόμην. » Μετὰ πολλῆς, φησὶν, ὁδεύων εὐκολίας, καὶ κατὰ τὰς σὰς ἐντολὰς βιοτεύων, οὐδὲ βασιλικὴν ἔδεισα δυναστείαν, ἀλλὰ σὺν παῤῥησίᾳ πολλῇ τὴν πρὸς αὐτοὺς ἐποιούμην διάλεξιν. Ἡ γὰρ ἔννομος ζωὴ, παῤῥησίας δημιουργός. Καὶ τούτου μάρτυς ὁ μέγας Δαβίδ. Πρὸ μὲν γὰρ τῆς ἁμαρτίας, μετὰ πολλῆς τῷ Σαούλ διαλέγεται παῤῥησίας· μετὰ δὲ τὴν ἁμαρτίαν, καὶ τὸν πατραλοίαν ἀποδιδράσκων υἱὸν, κύπτων εἰς γῆν, καὶ τὴν κεφαλὴν καλύπτων, ἐβάδιζεν. Καὶ Ἡλίας ὁ πάνυ τῇ δικαιοσύνῃ θαῤῥῶν, τοῦ ᾿Αχαάβ διήλεγχε τὴν ἀσέβειαν. Οὕτως ὁ θεσπέσιος Δανιὴλ τῷ Ναβουχοδονόσωρ ἔλεγεν· « Καὶ νῦν,βασιλεῦ, ἡ βουλή μου ἀρεσάτω σοι, καὶ τὰς ἀνομίας σου ἐν ἐλεημοσύναις ἀπόλουσαι, καὶ τὰς ἁμαρτίας σου ἐν οἰκτιρμοῖς πενήτων. » Οὕτως ὁ θεσπέσιος Παῦλος πρὸς Αγρίππαν, καὶ τὸν Φῆστον, καὶ τὸν Φήλικα διελέγετο. Οὗτως οἱ καλλίνικοι μάρτυρες τῶν δυσσεβῶν κατεφρόνησαν βασιλέων.
« Kai eporeuomēn en platysmǭ, hoti tas entolas sou exezētēsa. Kai elaloun en tois martyriois sou, enantion basileōn, kai ouk ēschynomēn. » Meta pollēs, phēsin, hodeuōn eukolias, kai kata tas sas entolas bioteuōn, oude basilikēn edeisa dynasteian, alla syn parrhēsią pollę̄ tēn pros autous epoioumēn dialexin. Hē gar ennomos zōē, parrhēsias dēmiourgos. Kai toutou martys ho megas Dabid. Pro men gar tēs hamartias, meta pollēs tǭ Saoul dialegetai parrhēsias; meta de tēn hamartian, kai ton patraloian apodidraskōn huion, kyptōn eis gēn, kai tēn kephalēn kalyptōn, ebadizen. Kai Hēlias ho pany tę̄ dikaiosynę̄ tharrhōn, tou ᾿Achaab diēlenche tēn asebeian. Houtōs ho thespesios Daniēl tǭ Nabouchodonosōr elegen; « Kai nyn,basileu, hē boulē mou aresatō soi, kai tas anomias sou en eleēmosynais apolousai, kai tas hamartias sou en oiktirmois penētōn. » Houtōs ho thespesios Paulos pros Agrippan, kai ton Phēston, kai ton Phēlika dielegeto. Houtōs hoi kallinikoi martyres tōn dyssebōn katephronēsan basileōn.
"And I walked in a broad place, for I sought out your commandments. And I spoke of your testimonies before kings and was not ashamed." "Traveling with great ease and living according to your commandments, I did not fear even royal power, but conversed with them with great boldness." For a lawful life produces boldness. The great David is a witness of this. Before his sin he speaks to Saul with great boldness; but after the sin, fleeing his parricidal son, he walked bowing to the ground and covering his head. And the great Elijah, trusting in his righteousness, exposed Ahab's impiety. So the inspired Daniel said to Nebuchadnezzar: "And now, O king, let my counsel please you; wash away your iniquities by almsgiving and your sins by compassion on the poor." So the inspired Paul spoke to Agrippa, Festus, and Felix. So the victorious martyrs despised ungodly kings.
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« Καὶ ἐμελέτων ἐν ταῖς ἐντολαῖς σου, αἷς ἠγάπησα σφόδρα. Καὶ ἦρα τὰς χεῖράς μου πρὸς τὰς ἐντολάς σου, ἃς ἠγάπησα. » Οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ Θεοῦ, ἀλλ᾽ ἐν δυνάμει· καὶ ὁ ποιήσας, καὶ ὁ διδάξας, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Διά τοι τοῦτο καὶ ὁ θεῖος Προφήτης τῇ μελέτῃ τὴν πρᾶξιν προτέθεικεν. Εἰρηκὼς γὰρ, • Ἐμελέτων ἐν ταῖς ἐντολαῖς σου, αἷς ἠγάπησα σφόδρα, καὶ τὸν θερμὸν ἐπιδείξας πόθον, ἐπήγαγεν· • Καὶ ἦρα τὰς χεῖράς μου πρὸς τὰς ἐντολάς σου, ἃς ἠγάπησα. » "Α γὰρ διὰ τῶν θείων λόγων ἐδιδασκόμην, ταῦτα διὰ τῶν ἔργων μετῄειν. Οὐ γὰρ οἱ ἀκροαταὶ τοῦ νόμου δίκαιοι παρὰ τῷ Θεῷ, φησὶν ὁ θεῖος ᾿Απόστολος, ἀλλὰ ποιηταὶ τοῦ νόμου δικαιωθήσονται. « Καὶ ἠδολέσχουν ἐν τοῖς δικαιώμασί σου.» Ἐνδελεχῶς γὰρ τὴν τούτων ἐποιούμην μελέτην. « Μνήσθητι τῶν λόγων σου τῷ δούλῳ σου, ὧν ἐπήλπισάς με. » Νομοθετῶν ὁ Θεὸς, καὶ τοῖς φυλάττουσι τὸν νόμον τὴν οἰκείαν εὐμένειαν ἐπηγγείλατο, καὶ τοῖς παραβάταις τὴν τιμωρίαν. Μνησθῆναι τοίνυν τὸν Θεὸν τῶν οἰκείων ὑποσχέσεων ἱκετεύει. Εἰς ἐκείνας γὰρ, φησὶν, ἐλπίζειν ἐδίδαξάς με· καὶ δεικνὺς τῆς ἐλπίδος τὸ χρήσιμον, ἐπήγαγεν·
« Kai emeletōn en tais entolais sou, hais ēgapēsa sphodra. Kai ēra tas cheiras mou pros tas entolas sou, has ēgapēsa. » Ou gar en logǭ hē basileia tou Theou, all᾽ en dynamei; kai ho poiēsas, kai ho didaxas, houtos megas klēthēsetai en tę̄ basileią tōn ouranōn. Dia toi touto kai ho theios Prophētēs tę̄ meletę̄ tēn praxin protetheiken. Eirēkōs gar, • Emeletōn en tais entolais sou, hais ēgapēsa sphodra, kai ton thermon epideixas pothon, epēgagen; • Kai ēra tas cheiras mou pros tas entolas sou, has ēgapēsa. » "A gar dia tōn theiōn logōn edidaskomēn, tauta dia tōn ergōn metę̄ein. Ou gar hoi akroatai tou nomou dikaioi para tǭ Theǭ, phēsin ho theios ᾿Apostolos, alla poiētai tou nomou dikaiōthēsontai. « Kai ēdoleschoun en tois dikaiōmasi sou.» Endelechōs gar tēn toutōn epoioumēn meletēn. « Mnēsthēti tōn logōn sou tǭ doulǭ sou, hōn epēlpisas me. » Nomothetōn ho Theos, kai tois phylattousi ton nomon tēn oikeian eumeneian epēngeilato, kai tois parabatais tēn timōrian. Mnēsthēnai toinyn ton Theon tōn oikeiōn hyposcheseōn hiketeuei. Eis ekeinas gar, phēsin, elpizein edidaxas me; kai deiknys tēs elpidos to chrēsimon, epēgagen;
"And I meditated on your commandments, which I loved greatly. And I lifted up my hands to your commandments, which I loved." For the kingdom of God is not in word but in power; and "whoever does and teaches, he will be called great in the kingdom of heaven." For this reason the divine prophet too joined action to meditation. Having said, "I meditated on your commandments, which I loved greatly," and shown his warm longing, he added: "And I lifted up my hands to your commandments, which I loved." "For what I was taught by the divine words I pursued in deeds." For "not the hearers of the law are righteous before God," says the divine Apostle, "but the doers of the law will be justified." "And I conversed in your ordinances." "For I made them my continual meditation." "Remember your words to your servant, in which you made me hope." When giving the law, God promised his favor to those who keep the law and punishment to transgressors. He begs God, then, to remember his own promises: "For in them," he says, "you taught me to hope." And showing the usefulness of hope, he added:
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« Αὕτη με παρεκάλεσεν ἐν τῇ ταπεινώσει μου, ὅτι τὸ λόγιόν σου ἔζησέ με. » Ταύτην γὰρ ἔσχον παραψυχὴν ἐν ταῖς συμφοραῖς· καὶ ταύτης ὀχούμενος ὑπερέπλευσα τῶν κυμάτων.
« Hautē me parekalesen en tę̄ tapeinōsei mou, hoti to logion sou ezēse me. » Tautēn gar eschon parapsychēn en tais symphorais; kai tautēs ochoumenos hyperepleusa tōn kymatōn.
"This comforted me in my humiliation, for your saying gave me life." "For I had this consolation in misfortunes; and carried on it I sailed over the waves."
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« Ὑπερήφανοι παρηνόμουν ἕως σφόδρα, ἀπὸ δὲ τοῦ νόμου σου οὐκ ἐξέκλινα. › Ὑπερηφάνους καλεῖ τὸν Σαούλ, τὸν Ἀβεσσαλώμ, τὸν τῶν Ἀμμανιτῶν βασιλέα, τὸν τὰ παράνομα ἐκεῖνα εἰς τοὺς ἀποσταλέντας παρ᾿ αὐτοῦ πεποιηκότα. Ἀλλὰ ἐκεῖνοι μὲν, φησὶ, παράνομον ἡσπάσαντο βίον· ἐγὼ δὲ τοῖς σοῖς ἠκολούθησα νόμοις. Ταῦτα δὲ εἴποιεν ἂν καὶ οἱ καλλίνικοι μάρτυρες, ἀπὸ τῶν ἀπανθρώπων καὶ δυσσεβῶν τυράννων τὰ δεινὰ ἐκεῖνα καὶ χαλεπὰ πεπονθότες.
« Hyperēphanoi parēnomoun heōs sphodra, apo de tou nomou sou ouk exeklina. › Hyperēphanous kalei ton Saoul, ton Abessalōm, ton tōn Ammanitōn basilea, ton ta paranoma ekeina eis tous apostalentas par᾿ autou pepoiēkota. Alla ekeinoi men, phēsi, paranomon hēspasanto bion; egō de tois sois ēkolouthēsa nomois. Tauta de eipoien an kai hoi kallinikoi martyres, apo tōn apanthrōpōn kai dyssebōn tyrannōn ta deina ekeina kai chalepa peponthotes.
"The proud transgressed greatly, but I did not turn aside from your law." He calls "proud" Saul, Absalom, and the king of the Ammonites who did those lawless things to the envoys David had sent. "They embraced a lawless life," he says, "but I followed your laws." The victorious martyrs too might say this, having suffered those terrible and grievous things from inhuman and ungodly tyrants.
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« Ἐμνήσθην τῶν κριμάτων σου ἀπ' αἰῶνος, Κύριε, καὶ παρεκλήθην. » Ἔλαβον γὰρ εἰς νοῦν τὰ κατὰ τὸν ῎Αβελ, τὰ κατὰ τὸν Ἀβραὰμ, τὰ κατὰ τὸν Ἰσαὰκ, τὰ κατὰ τὸν Ἰακώβ, τὰ κατὰ τὸν Ἰωσὴφ, τὰ κατὰ τὸν Ἰὼβ, τὰ κατὰ τὸν Μωσῆ, ὅπως καὶ ποικίλοις περιπεσεῖν συνεχωρήθησαν πειρασμοῖς καὶ περιφανεῖς αὐτοὺς ὕστερον καὶ περιβλέπτους ἀπέφηνας, ψυχαγωγίαν ἐντεῦθεν ἀποχρῶσαν ἐπορισάμην.
« Emnēsthēn tōn krimatōn sou ap' aiōnos, Kyrie, kai pareklēthēn. » Elabon gar eis noun ta kata ton ᾿Abel, ta kata ton Abraam, ta kata ton Isaak, ta kata ton Iakōb, ta kata ton Iōsēph, ta kata ton Iōb, ta kata ton Mōsē, hopōs kai poikilois peripesein synechōrēthēsan peirasmois kai periphaneis autous hysteron kai peribleptous apephēnas, psychagōgian enteuthen apochrōsan eporisamēn.
"I remembered your judgments from of old, O Lord, and was comforted." "For I called to mind what happened with Abel, Abraham, Isaac, Jacob, Joseph, Job, and Moses: how they were allowed to fall into various trials, and afterwards you made them famous and admired; and from this I obtained sufficient consolation."
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« ᾿Αθυμία κατέσχε με ἀπὸ ἁμαρτωλῶν τῶν ἐγκαταλιμπανόντων τὸν νόμον σου. » Ἐγὼ μὲν κακῶς πάσχων τῇ μνήμῃ τῶν σῶν ἐψυχαγωγούμην κριμάτων· ἡνιώμην δὲ ὅμως, καὶ διετέλουν ἀσχάλλων, πολλοὺς ὁρῶν ἀδεῶς τοὺς σοὺς παραβαίνοντας νόμους.
« ᾿Athymia katesche me apo hamartōlōn tōn enkatalimpanontōn ton nomon sou. » Egō men kakōs paschōn tę̄ mnēmę̄ tōn sōn epsychagōgoumēn krimatōn; hēniōmēn de homōs, kai dieteloun aschallōn, pollous horōn adeōs tous sous parabainontas nomous.
"Despondency seized me because of the sinners who forsake your law." "Suffering ill, I was comforted by the memory of your judgments; but still I was grieved and continued distressed, seeing many transgress your laws without fear."
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« Ψαλτὰ ἦσάν μοι τὰ δικαιώματά σου, ἐν τόπῳ παροικίας μου. » Παρώκησεν ὁ μακάριος Δαβὶδ ὑπὸ τοῦ Σαούλ διωκόμενος παρὰ τοῖς ᾿Αλλοφύλοις. Παροικίαν δὲ οἶμαι αὐτὸν καλεῖν, οὐκ ἐκεῖνον τὸν χρόνον, ἀλλὰ πάντα τὸν βίον. Οὐ γὰρ ὡς κατοικῶν, ἀλλὰ ὡς παροικῶν αὐτὸν διετέλεσε, καὶ ᾄδων τὰ τοῦ Θεοῦ δικαιώματα τὸν βίον διώδευσεν. Οὕτω γὰρ ἡρμήνευσαν καὶ οἱ λοιποὶ ἑρμηνευταί · « ῎Ασματα ἦν μοι πάντα τὰ προστάγματά σου, ἐν τόπῳ τῆς παροικίας μου.»
« Psalta ēsan moi ta dikaiōmata sou, en topǭ paroikias mou. » Parōkēsen ho makarios Dabid hypo tou Saoul diōkomenos para tois ᾿Allophylois. Paroikian de oimai auton kalein, ouk ekeinon ton chronon, alla panta ton bion. Ou gar hōs katoikōn, alla hōs paroikōn auton dietelese, kai ądōn ta tou Theou dikaiōmata ton bion diōdeusen. Houtō gar hērmēneusan kai hoi loipoi hermēneutai ; « ᾿Asmata ēn moi panta ta prostagmata sou, en topǭ tēs paroikias mou.»
"Your ordinances were songs to me in the place of my sojourning." The blessed David sojourned among the Philistines when pursued by Saul. But I think he calls not that time but his whole life a sojourning. For he spent it not as one dwelling but as one sojourning, and he traveled through life singing God's ordinances. So the other translators too rendered: "All your precepts were songs to me in the place of my sojourning."
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«᾿ Εμνήσθην ἐν νυκτὶ τοῦ ὀνόματός σου, Κύριε, καὶ ἐφύλαξα τὸν νόμον σου. » Νύκτωρ μὲν ἀεὶ διανιστάμενος ὁ τῶν ἁγίων χορὸς, καὶ προσεύχεται, καὶ ἀνυμνεῖ τὸν τῶν ὅλων Θεόν. Οἶμαι δὲ νύκτα ἐνταῦθα τῶν πειρασμῶν τὸν καιρὸν ὀνομάζεσθαι. Ζόφον γὰρ ἐπιφέρει, καὶ νυκτὸς δίκην τοῖς ἀνθρώποις ἐπέρχεται. Ἐν δὲ τούτῳ διαφερόντως ἀναγκαία τοῦ Θεοῦ τῶν ὅλων ἡ μνήμη, ψυχαγωγοῦσα, καὶ παραθαρρύνουσα, καὶ τοὺς ἐναντίους ἐξελαύνουσα λογισμούς. « Αὕτη ἐγενήθη μοι, ὅτι τὰ δικαιώματά σου ἐξεζήτησα. » Οὕτω, φησὶν, ἠδυνήθην περιγενέσθαι, καὶ τῶν σῶν δικαιωμάτων προελέσθαι τὴν κτῆσιν.
«᾿ Emnēsthēn en nykti tou onomatos sou, Kyrie, kai ephylaxa ton nomon sou. » Nyktōr men aei dianistamenos ho tōn hagiōn choros, kai proseuchetai, kai anymnei ton tōn holōn Theon. Oimai de nykta entautha tōn peirasmōn ton kairon onomazesthai. Zophon gar epipherei, kai nyktos dikēn tois anthrōpois eperchetai. En de toutǭ diapherontōs anankaia tou Theou tōn holōn hē mnēmē, psychagōgousa, kai paratharrynousa, kai tous enantious exelaunousa logismous. « Hautē egenēthē moi, hoti ta dikaiōmata sou exezētēsa. » Houtō, phēsin, ēdynēthēn perigenesthai, kai tōn sōn dikaiōmatōn proelesthai tēn ktēsin.
"I remembered your name in the night, O Lord, and kept your law." The choir of the saints always rises at night, prays, and hymns the God of all. But I think "night" here names the time of trials. For it brings gloom and comes upon human beings like night. In it especially the remembrance of the God of all is needed, consoling, encouraging, and driving out contrary thoughts. "This came to me because I sought out your ordinances." "In this way," he says, "I was able to prevail and to choose the possession of your ordinances."
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« Μερίς μου εἶ, Κύριε, εἶπα τοῦ φυλάξασθαι τὸν νόμον σου. » Οὐ πάντων ἐστὶ μερὶς ὁ Θεὸς, ἀλλὰ τῶν ἀσπαζομένων τὰ τέλεια. Οὕτω τῶν ἱερέων καὶ Λευϊτῶν μερὶς καὶ κλῆρος ἐγένετο. « Τοῖς γὰρ υἱοῖς, φησὶ, Λευΐ οὐκ ἔσται μερὶς ἐν μέσῳ τῶν ἀδελφῶν αὐτῶν, ὅτι μερὶς αὐτῶν ἐγὼ Κύριος. » Οὕτω καὶ ἐν τῷ πέμπτῳ καὶ δεκάτῳ ἔφη ψαλμῷ, « Κύριος μερὶς τῆς κληρονομίας μου, καὶ τοῦ ποτηρίου μου.» Λέγει τοίνυν καὶ ἐνταῦθα, ὅτι Τῶν ἄλλων ἁπάντων ὑπεριδών σε ἔχω μερίδα, καὶ περιουσίαν, καὶ πλοῦτον. Διὸ δὴ καὶ φυλάξαι τοὺς σοὺς ἐπείγομαι νόμους.
« Meris mou ei, Kyrie, eipa tou phylaxasthai ton nomon sou. » Ou pantōn esti meris ho Theos, alla tōn aspazomenōn ta teleia. Houtō tōn hiereōn kai Leuïtōn meris kai klēros egeneto. « Tois gar huiois, phēsi, Leuï ouk estai meris en mesǭ tōn adelphōn autōn, hoti meris autōn egō Kyrios. » Houtō kai en tǭ pemptǭ kai dekatǭ ephē psalmǭ, « Kyrios meris tēs klēronomias mou, kai tou potēriou mou.» Legei toinyn kai entautha, hoti Tōn allōn hapantōn hyperidōn se echō merida, kai periousian, kai plouton. Dio dē kai phylaxai tous sous epeigomai nomous.
"You are my portion, O Lord; I said I would keep your law." God is not the portion of all, but of those who embrace perfect things. So he became the portion and lot of the priests and Levites: "For the sons of Levi," it says, "there will be no portion among their brothers, for I the Lord am their portion." So too he said in the fifteenth psalm: "The Lord is the portion of my inheritance and of my cup." Here too, then, he says: "Disregarding all other things, I have you as my portion, my substance, and my wealth. That is why I hasten to keep your laws."
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« Ἐδεήθην τοῦ προσώπου σου ἐν ὅλῃ καρδίᾳ μου. » Πανταχοῦ τὸ « ἐν ὅλῃ καρδίᾳ μου, προστίθησι, τῷ νόμῳ καὶ ἐν τούτῳ πειθόμενος. Οὕτω γὰρ καὶ τῶν ὅλων Θεὸς ἐνετείλατο, « ᾿Αγαπήσεις Κύριον τὸν Θεόν σου, ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου, καὶ ἐξ ὅλης τῆς δυνάμεώς σου. » « Ἐλέησόν με κατὰ τὸ λόγιόν σου. » Οὐκ ἀορίστως ἐλεηθῆναι παρακαλεῖ· ἀλλὰ κατὰ τὸ θεῖον λόγιον τοῦ ἐλέους τυχεῖν. Τοῦτο δ' ἂν εἴποι καὶ συνετὸς ἄῤῥωστος τῷ ἰατρῷ, Ὡς οἶδας θεράπευσον, ὡς ἡ τέχνη διαγορεύει. Τοῦτο καὶ ὁ συνετὸς ἔμπορος εἴποι ἂν τῷ κυβερνήτῃ, Κατὰ τοὺς νόμους τῆς τέχνης ἴθυνον τὸ σκάφος, ὡς καὶ ἡ ἐπιστήμη κελεύει, κυβέρνησον. Οὕτω καὶ ἡμᾶς προσήκει τὸν θεῖον ἔλεον ἐπαγγέλλειν. Ὁ γὰρ αἰτούμενος οἶδε τοῦ ἐλέου τὸν τρόπον· πολλάκις γὰρ διὰ παιδείας πραγματεύεται σωτηρίαν, καὶ γίνεται ἡ τιμωρία φιλανθρωπία. Οὕτω καὶ ἰατρὸς, καὶ τέμνει, καὶ καίει, τῷ κάμνοντι τὴν ὑγίειαν πραγματευόμενος. Οὕτω καὶ ἡμᾶς αἰτεῖν τὸν ἔλεον χρή. Ἔστι γὰρ ὅτε καὶ διὰ πενίαν ἔλεος χορηγεῖται, καὶ δι᾿ ἀῤῥωστίας φιλανθρωπίαν παρέχεται, καὶ κατὰ τὸν ἰατρικὸν λόγον τοῖς ἐναντίοις τὰ ἐναντία ἰᾶται.
« Edeēthēn tou prosōpou sou en holę̄ kardią mou. » Pantachou to « en holę̄ kardią mou, prostithēsi, tǭ nomǭ kai en toutǭ peithomenos. Houtō gar kai tōn holōn Theos eneteilato, « ᾿Agapēseis Kyrion ton Theon sou, ex holēs tēs kardias sou, kai ex holēs tēs psychēs sou, kai ex holēs tēs ischyos sou, kai ex holēs tēs dynameōs sou. » « Eleēson me kata to logion sou. » Ouk aoristōs eleēthēnai parakalei; alla kata to theion logion tou eleous tychein. Touto d' an eipoi kai synetos arrhōstos tǭ iatrǭ, Hōs oidas therapeuson, hōs hē technē diagoreuei. Touto kai ho synetos emporos eipoi an tǭ kybernētę̄, Kata tous nomous tēs technēs ithynon to skaphos, hōs kai hē epistēmē keleuei, kybernēson. Houtō kai hēmas prosēkei ton theion eleon epangellein. Ho gar aitoumenos oide tou eleou ton tropon; pollakis gar dia paideias pragmateuetai sōtērian, kai ginetai hē timōria philanthrōpia. Houtō kai iatros, kai temnei, kai kaiei, tǭ kamnonti tēn hygieian pragmateuomenos. Houtō kai hēmas aitein ton eleon chrē. Esti gar hote kai dia penian eleos chorēgeitai, kai di᾿ arrhōstias philanthrōpian parechetai, kai kata ton iatrikon logon tois enantiois ta enantia iatai.
"I entreated your face with my whole heart." Everywhere he adds "with my whole heart," obeying the law in this too. For so the God of all commanded: "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your power." "Have mercy on me according to your saying." He does not ask to receive mercy indefinitely, but to obtain mercy according to the divine saying. A sensible sick man too might say this to the physician: "Heal me as you know how, as your art prescribes." A sensible merchant too might say to the helmsman: "Steer the ship according to the laws of the art; pilot it as your science commands." So too we ought to ask for the divine mercy. For the one who is asked knows the manner of mercy: often he brings about salvation through discipline, and punishment becomes love for humankind. So too a physician both cuts and burns, bringing about health for the patient. So too we must ask for mercy. For sometimes mercy is supplied through poverty, and love for humankind provided through sickness; and, as the medical saying has it, opposites are cured by opposites.
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« Διελογισάμην τὰς ὁδούς σου, καὶ ἐπέστρεψα τοὺς πόδας μου εἰς τὰ μαρτύριά σου. » Ὁ Ἑβραῖος δὲ τὰς ὁδοὺς μου ἔχει· ὡσαύτως δὲ καὶ οἱ ἄλλοι ἡρμήνευσαν ἑρμηνευταὶ, καὶ οἱ Ἑβδομήκοντα ἐν τῷ Ἑξαπλῷ. Λέγει δὲ, ὅτι Λογιστεύων μου τὰς ὁδοὺς, πρὸς τὰ μαρτύριά σου τοὺς ἐμοὺς πόδας κατεύθυνον, καὶ οὐκ εἴων ἐκτρέπεσθαι τῆς πρὸς σὲ φερούσης ὁδοῦ.
« Dielogisamēn tas hodous sou, kai epestrepsa tous podas mou eis ta martyria sou. » Ho Hebraios de tas hodous mou echei; hōsautōs de kai hoi alloi hērmēneusan hermēneutai, kai hoi Hebdomēkonta en tǭ Hexaplǭ. Legei de, hoti Logisteuōn mou tas hodous, pros ta martyria sou tous emous podas kateuthynon, kai ouk eiōn ektrepesthai tēs pros se pherousēs hodou.
"I considered your ways and turned my feet to your testimonies." The Hebrew has "my ways"; and so the other translators rendered, and the Seventy in the Hexapla. He says: "Reckoning up my ways, I directed my feet to your testimonies and did not allow them to turn aside from the road leading to you."
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« Ἡτοιμάσθην καὶ οὐκ ἐταράχθην τοῦ φυλάξασθαι τὰς ἐντολάς σου. » Εὐτρεπῆ γὰρ ἐμαυτὸν πρὸς τὰς τῶν δεινῶν ἐμβολὰς καταστήσας, ἐκ τῆς ἀθρόας προσβολῆς οὐχ ὑπέμεινα ζάλην. Οὕτως ὁ θεῖος Δανιὴλ, οὕτως οἱ μακάριοι παῖδες, οὕτως οἱ θαυμάσιοι Μακκαβαῖοι, οὕτως ἅπαντες τοῦ Σωτῆρος οἱ μάρτυρες, τὰς τῶν δυσσεβῶν ἐνίκησαν προσβολάς. Τοῦτο καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις παρεγγυᾷ · « Γρηγορεῖτε, ὅτι οὐκ οἴδατε ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται.»
« Hētoimasthēn kai ouk etarachthēn tou phylaxasthai tas entolas sou. » Eutrepē gar emauton pros tas tōn deinōn embolas katastēsas, ek tēs athroas prosbolēs ouch hypemeina zalēn. Houtōs ho theios Daniēl, houtōs hoi makarioi paides, houtōs hoi thaumasioi Makkabaioi, houtōs hapantes tou Sōtēros hoi martyres, tas tōn dyssebōn enikēsan prosbolas. Touto kai ho Kyrios en tois hierois Euangeliois parengyą ; « Grēgoreite, hoti ouk oidate poią hōrą ho kleptēs erchetai.»
"I was prepared and was not troubled, to keep your commandments." "For having made myself ready for the onsets of dangers, I did not suffer turmoil from their sudden attack." So the divine Daniel, so the blessed youths, so the admirable Maccabees, so all the martyrs of the Savior overcame the attacks of the ungodly. The Lord too urges this in the holy Gospels: "Watch, for you do not know at what hour the thief is coming."
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« Σχοινία ἁμαρτωλῶν περιεπλάκησάν μοι, καὶ τοῦ νόμου σου οὐκ ἐπελαθόμην. » Τὰς ἐπιβουλὰς, ἤ τοι δαιμόνων, ἤ τοι ἀνθρώπων, σχοινία ἐκάλεσεν· ἐκ τῆς πλοκῆς τὴν ἀφορμὴν λαβὼν τῆς τροπῆς. Οὕτω καὶ Ἡσαΐας · « Οὐαὶ οἱ ἐπισπώμενοι τὰς ἁμαρτίας αὐτῶν ὡς σχοινίῳ μακρῷ. » Τούτων δὲ, φησί, τῶν σχοινίων περιταθέντων μοι, οὐκ ἀπεσεισάμην τοῦ θείου νόμου τὴν μνήμην. Εἶτα διδάσκει καὶ τῆς μνήμης τὰ αἴτια.
« Schoinia hamartōlōn perieplakēsan moi, kai tou nomou sou ouk epelathomēn. » Tas epiboulas, ē toi daimonōn, ē toi anthrōpōn, schoinia ekalesen; ek tēs plokēs tēn aphormēn labōn tēs tropēs. Houtō kai Hēsaïas ; « Ouai hoi epispōmenoi tas hamartias autōn hōs schoiniǭ makrǭ. » Toutōn de, phēsi, tōn schoiniōn peritathentōn moi, ouk apeseisamēn tou theiou nomou tēn mnēmēn. Eita didaskei kai tēs mnēmēs ta aitia.
"The cords of sinners entangled me, and I did not forget your law." He called the plots, whether of demons or of human beings, cords, taking the occasion of the figure from their twisting. So too Isaiah: "Woe to those who drag their sins as with a long cord!" "Though these cords were stretched around me," he says, "I did not shake off the memory of the divine law." Then he teaches the causes of the remembrance.
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« Μεσονύκτιον ἐξεγειρόμην τοῦ ἐξομολογεῖσθαί σοι ἐπὶ τὰ κρίματα τῆς δικαιοσύνης σου. » Οὐ γὰρ μεθ' ἡμέραν μόνον, ἀλλὰ καὶ νύκτωρ κατ᾿ αὐτὸ τῆς νυκτὸς τὸ μεσαίτατον, ἐν ᾧ μετὰ πλείονος ἡδονῆς ὁ ὕπνος τοῖς ἀνθρώποις ἐπέρχεται, ὑμνῶν σε διετέλουν, τὰς δικαίας σου ψήφους ἀνευφήμουν. Τοῦτο καὶ ὁ θεῖος ᾿Απόστολος μετὰ τοῦ Σίλα πεποίηκεν · πεπεδημένος γὰρ σὺν τῷ Σίλᾳ καὶ τῇ ποδοκάκῃ προσδεδεμένος μετὰ αἰκίας καὶ μάστιγος, τῇ προσευχῇ τὴν ὑμνῳδίαν ἐκέρασε, καὶ τῆς καλῆς ἀγρυπνίας ἐτρύγησαν τὸν καρπόν· τῆς θείας γὰρ φιλοτιμίας ἀπήλαυσαν.
« Mesonyktion exegeiromēn tou exomologeisthai soi epi ta krimata tēs dikaiosynēs sou. » Ou gar meth' hēmeran monon, alla kai nyktōr kat᾿ auto tēs nyktos to mesaitaton, en hǭ meta pleionos hēdonēs ho hypnos tois anthrōpois eperchetai, hymnōn se dieteloun, tas dikaias sou psēphous aneuphēmoun. Touto kai ho theios ᾿Apostolos meta tou Sila pepoiēken ; pepedēmenos gar syn tǭ Silą kai tę̄ podokakę̄ prosdedemenos meta aikias kai mastigos, tę̄ proseuchę̄ tēn hymnǭdian ekerase, kai tēs kalēs agrypnias etrygēsan ton karpon; tēs theias gar philotimias apēlausan.
"At midnight I rose to confess you for the judgments of your righteousness." "For not only by day, but also at night, at the very middle of the night, when sleep comes to human beings with greater pleasure, I continued hymning you and praising your just sentences." The divine Apostle did this with Silas. For bound with Silas and fastened in the stocks after maltreatment and scourging, he mixed hymnody with prayer, and they reaped the fruit of that good vigil; for they enjoyed the divine generosity.
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• Μέτοχος ἐγώ εἰμι πάντων τῶν φοβουμένων σε καὶ τῶν φυλασσόντων τὰς ἐντολάς σου.» Ὁ δὲ Σύμμαχος, ἀντὶ τοῦ μέτοχος, συνημμένος εἴρηκεν, ὁ δὲ Σύρος, φίλος. ᾿Αποστρεφόμενος γὰρ τοὺς τἀναντία τοῖς σοῖς νόμοις προαιρουμένους, κοινωνοὺς εἶχον καὶ συνήθεις τοὺς τὸν σὸν φόβον περὶ πολλοῦ ποιουμένους, καὶ βιοτεύειν ἐννόμως προαιρουμένους. Τοῦτο καὶ ἐν ἑτέρῳ ἔφη ψαλμῷ, «Ἐμοὶ δὲ λίαν ἐτιμήθησαν οἱ φίλοι σου, ὁ Θεός»
• Metochos egō eimi pantōn tōn phoboumenōn se kai tōn phylassontōn tas entolas sou.» Ho de Symmachos, anti tou metochos, synēmmenos eirēken, ho de Syros, philos. ᾿Apostrephomenos gar tous tanantia tois sois nomois proairoumenous, koinōnous eichon kai synētheis tous ton son phobon peri pollou poioumenous, kai bioteuein ennomōs proairoumenous. Touto kai en heterǭ ephē psalmǭ, «Emoi de lian etimēthēsan hoi philoi sou, ho Theos»
"I am a companion of all who fear you and keep your commandments." For "companion" Symmachus said "joined," and the Syriac "friend." "For turning away from those who choose what is contrary to your laws, I had as companions and intimates those who set great store by fear of you and chose to live lawfully." He said this in another psalm too: "But to me your friends, O God, are greatly honored."
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« Τοῦ ἐλέους σου, Κύριε, πλήρης ἡ γῆ· τὰ δικαιώματά σου δίδαξόν με. · Ἐπὶ πάντας, φησί, πλουσίως ἐκχέεις τὰς τοῦ ἐλέους πηγὰς, καὶ ἀνατέλλεις τὸν ἥλιόν σου ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχεις ἐπὶ δικαίους καὶ ἀδίκους, καὶ οὐκ ἐπάγεις τὴν ὀργὴν καθ' ἑκάστην ἡμέραν, ἀλλὰ φέρεις μακροθύμως τοὺς μὲν γάμους διορύττοντας ἀλλοτρίους, τοὺς δὲ αἵματι μιαινομένους ἀδίκῳ · ἄλλους δὲ σφετεριζομένους τὰ μὴ προσήκοντα · τοὺς δὲ βλασφημίαις τὴν γλῶτταν μολύνοντας, καὶ τοὺς ἄλλους ἄλλο τι τῶν παρανόμων τολμῶντας. Τοσαύτῃ τοίνυν φιλανθρωπίᾳ χρώμενος, κἀμὲ ταύτης ἀξίωσον, Δέσποτα, τῶν σῶν μοι δικαιωμάτων παρέχων τὴν γνῶσιν.
« Tou eleous sou, Kyrie, plērēs hē gē; ta dikaiōmata sou didaxon me. ; Epi pantas, phēsi, plousiōs ekcheeis tas tou eleous pēgas, kai anatelleis ton hēlion sou epi ponērous kai agathous, kai brecheis epi dikaious kai adikous, kai ouk epageis tēn orgēn kath' hekastēn hēmeran, alla phereis makrothymōs tous men gamous dioryttontas allotrious, tous de haimati miainomenous adikǭ ; allous de spheterizomenous ta mē prosēkonta ; tous de blasphēmiais tēn glōttan molynontas, kai tous allous allo ti tōn paranomōn tolmōntas. Tosautę̄ toinyn philanthrōpią chrōmenos, kame tautēs axiōson, Despota, tōn sōn moi dikaiōmatōn parechōn tēn gnōsin.
"The earth is full of your mercy, O Lord; teach me your ordinances." "You pour out the springs of mercy richly on all," he says; "you make your sun rise on the evil and the good and send rain on the just and the unjust, and you do not bring your wrath every day, but patiently bear with those who break into others' marriages, those defiled with unjust blood, others who appropriate what does not belong to them, those who pollute their tongue with blasphemies, and others who dare one or another lawless thing. Since you show such love for humankind, count me too worthy of it, Master, by granting me knowledge of your ordinances."
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« Χρηστότητα ἐποίησας μετὰ τοῦ δούλου σου, Κύριε, κατὰ τὸν λόγον σου. » Πεῖραν τῆς σῆς ἔλαβον ἀγαθότητος· διόπερ αὖθις ταύτης ἀπολαῦσαι παρακαλῶ, καὶ κατὰ τοὺς σοὺς διαβιῶναι νόμους ἀντιβολῶ.
« Chrēstotēta epoiēsas meta tou doulou sou, Kyrie, kata ton logon sou. » Peiran tēs sēs elabon agathotētos; dioper authis tautēs apolausai parakalō, kai kata tous sous diabiōnai nomous antibolō.
"You have dealt kindly with your servant, O Lord, according to your word." "I have experienced your goodness; therefore I ask to enjoy it again and plead to live by your laws."
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« Χρηστότητα καὶ παιδείαν καὶ γνῶσιν δίδαξόν με, ὅτι ταῖς ἐντολαῖς σου ἐπίστευσα. • Οἶδεν ὁ Προφήτης παιδείας τὸ χρήσιμον· καὶ ὅτι φιλανθρωπίᾳ χρώμενος ὁ Δεσπότης ταύτην ἐπιφέρει τοῖς ἀνθρώποις. Οὗ δὴ χάριν ταύτης μεταλαχεῖν ἀξιοῖ. Χρηστότητι γὰρ χρώμενος ὁ Θεὸς τὴν παιδείαν ἐπάγει, ἡ δὲ παιδεία τὴν γνῶσιν ἐργάζεται. Οὕτω καὶ ὁ προφήτης Ἱερεμίας ἀντιβολεῖ, « Παίδευσον ἡμᾶς, Κύριε · πλὴν ἐν κρίσει, καὶ μὴ ἐν θυμῷ, ἵνα μὴ ὀλιγοστοὺς ποιήσῃς ἡμᾶς. » Οὕτω καὶ ἄῤῥωστος ὑγίειαν ποθῶν, καὶ σιδήρου τομὴν, καὶ καυστήρια ἐπιζητεῖ. Εἶτα διδάσκει πόθεν ἔγνω τῆς παιδείας τὸ χρήσιμον.
« Chrēstotēta kai paideian kai gnōsin didaxon me, hoti tais entolais sou episteusa. • Oiden ho Prophētēs paideias to chrēsimon; kai hoti philanthrōpią chrōmenos ho Despotēs tautēn epipherei tois anthrōpois. Hou dē charin tautēs metalachein axioi. Chrēstotēti gar chrōmenos ho Theos tēn paideian epagei, hē de paideia tēn gnōsin ergazetai. Houtō kai ho prophētēs Hieremias antibolei, « Paideuson hēmas, Kyrie ; plēn en krisei, kai mē en thymǭ, hina mē oligostous poiēsę̄s hēmas. » Houtō kai arrhōstos hygieian pothōn, kai sidērou tomēn, kai kaustēria epizētei. Eita didaskei pothen egnō tēs paideias to chrēsimon.
"Teach me kindness and discipline and knowledge, for I have believed in your commandments." The prophet knows the usefulness of discipline, and that the Master brings it on human beings out of love for humankind. For this reason he asks to share in it. For God, showing kindness, brings discipline, and discipline produces knowledge. So too the prophet Jeremiah pleads: "Discipline us, O Lord, but with judgment, and not in anger, lest you make us few." So too a sick man longing for health seeks the cut of the knife and cautery. Then he teaches how he came to know the usefulness of discipline.
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« Πρὸ τοῦ με ταπεινωθῆναι, ἐγὼ ἐπλημμέλησα· διὰ τοῦτο τὸ λόγιόν σου ἐφύλαξα. » Ἐγὼ, φησὶν, ἐμαυτῷ τὴν παιδείαν προὐξένησα. ᾿Αδικίας ἐλευθέρα τῆς τιμωρίας ἡ ψῆφος · τῇ ἁμαρτίᾳ ἠκολούθησεν ἡ παιδεία· τῇ παιδείᾳ, τῶν νόμων ἡ φυλακή. Ἠῤῥώστησα, ἐτμήθην, ἐῤῥώσθην.
« Pro tou me tapeinōthēnai, egō eplēmmelēsa; dia touto to logion sou ephylaxa. » Egō, phēsin, emautǭ tēn paideian prouxenēsa. ᾿Adikias eleuthera tēs timōrias hē psēphos ; tę̄ hamartią ēkolouthēsen hē paideia; tę̄ paideią, tōn nomōn hē phylakē. Ērrhōstēsa, etmēthēn, errhōsthēn.
"Before I was humbled, I went astray; therefore I kept your saying." "I myself," he says, "brought discipline on myself." Where there is no wrongdoing, the sentence is free of punishment. Discipline followed sin, and the keeping of the laws followed discipline. "I fell sick, I was cut, I was made well."
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« Χρηστὸς εἶ σὺ, Κύριε. » Τῷ ὄντι [ γάρ] χρηστὸς ὑπάρχεις καὶ φιλάνθρωπος. « Καὶ ἐν τῇ χρηστότητί σου δίδαξόν με τὰ δικαιώματά σου. » Διὰ τοῦτο θαῤῥῶν αἰτῶ παρὰ σοῦ λαβεῖν τῶν σῶν δικαιωμάτων τὴν γνῶσιν.
« Chrēstos ei sy, Kyrie. » Tǭ onti [ gar] chrēstos hyparcheis kai philanthrōpos. « Kai en tę̄ chrēstotēti sou didaxon me ta dikaiōmata sou. » Dia touto tharrhōn aitō para sou labein tōn sōn dikaiōmatōn tēn gnōsin.
"You are good, O Lord." "For truly you are good and love humankind." "And in your goodness teach me your ordinances." "For this reason I confidently ask to receive from you the knowledge of your ordinances."
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« Ἐπληθύνθη ἐπ᾿ ἐμὲ ἀδικία ὑπερηφάνων· ἐγὼ δὲ ἐν ὅλῃ καρδίᾳ μου ἐξερευνήσω τὰς ἐντολάς σου. • Οἱ μὲν γὰρ ἀλαζονείᾳ χρώμενοι πᾶν εἶδος ἐπιβουλῆς καττύουσι κατ᾿ ἐμοῦ· ἀλλ᾽ ὅμως πρὸς τὴν αὐτῶν παρανομίαν οὐκ ἐρεθίζομαι, ταῖς σαῖς ἐντολαῖς ῥυθμιζόμενος.
« Eplēthynthē ep᾿ eme adikia hyperēphanōn; egō de en holę̄ kardią mou exereunēsō tas entolas sou. • Hoi men gar alazoneią chrōmenoi pan eidos epiboulēs kattyousi kat᾿ emou; all᾽ homōs pros tēn autōn paranomian ouk erethizomai, tais sais entolais rhythmizomenos.
"The unrighteousness of the proud has multiplied against me; but I will search out your commandments with my whole heart." "Those given to arrogance stitch together every kind of plot against me; yet I am not provoked by their lawlessness, being regulated by your commandments."
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« Ἐτυρώθη ὡς γάλα ἡ καρδία αὐτῶν· ἐγὼ δὲ τὸν νόμον σου ἐμελέτησα. » Ἔοικε τοῦτο τῷ προφητικῷ ῥητῷ, « Ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶ βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς ἐκάμμυσαν. » Ἔοικε δὲ καὶ τοῖς ἐν τῇ Ἐξόδῳ περὶ τοῦ Φαραὼ εἰρημένοις, « Καὶ ἐσκληρύνθη ἡ καρδία Φαραώ. » Ἐκεῖνοι μὲν οὖν, φησὶν, ἀντίτυπον ἐσχήκασι τὴν καρδίαν, αὐτοὶ τὸ ἀπαλὸν αὐτῆς σκληρὸν ἐργασάμενοι, καὶ καθάπερ γάλα πήξαντες, καὶ τυρώσαντες· ἐγὼ δὲ τῇ μελέτῃ τοῦ νόμου σου προστέτηκα.
« Etyrōthē hōs gala hē kardia autōn; egō de ton nomon sou emeletēsa. » Eoike touto tǭ prophētikǭ rhētǭ, « Epachynthē gar hē kardia tou laou toutou, kai tois ōsi bareōs ēkousan, kai tous ophthalmous ekammysan. » Eoike de kai tois en tę̄ Exodǭ peri tou Pharaō eirēmenois, « Kai esklērynthē hē kardia Pharaō. » Ekeinoi men oun, phēsin, antitypon eschēkasi tēn kardian, autoi to apalon autēs sklēron ergasamenoi, kai kathaper gala pēxantes, kai tyrōsantes; egō de tę̄ meletę̄ tou nomou sou prostetēka.
"Their heart has curdled like milk; but I have meditated on your law." This resembles the prophetic saying: "For the heart of this people has grown fat, and they have heard heavily with their ears, and they have shut their eyes." It also resembles what is said about Pharaoh in Exodus: "And Pharaoh's heart was hardened." "They," he says, "have a resistant heart, having made its softness hard themselves, curdling it like milk and making it cheese; but I have melted into meditation on your law."
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« ᾿Αγαθόν μοι, ὅτι ἐταπείνωσάς με, ὅπως ἂν μάθω τὰ δικαιώματά σου. » Χάριν ὁ Προφήτης ὁμολογεῖ, τοῖς αὐστηροτέροις τοῦ ἰατροῦ φαρμάκοις, τὴν ἐντεῦθεν γενομένην καταμαθὼν ὑγίειαν.
« ᾿Agathon moi, hoti etapeinōsas me, hopōs an mathō ta dikaiōmata sou. » Charin ho Prophētēs homologei, tois austēroterois tou iatrou pharmakois, tēn enteuthen genomenēn katamathōn hygieian.
"It is good for me that you humbled me, that I might learn your ordinances." The prophet acknowledges gratitude for the physician's harsher medicines, having learned the health that came from them.
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« ᾿Αγαθός μοι ὁ νόμος τοῦ στόματός σου, ὑπὲρ χιλιάδας χρυσίου καὶ ἀργυρίου. » Εἰ γὰρ καὶ τῆς βασιλείας ἀπὸ τοῦ παιδὸς ἐξηλάθην, ἀλλὰ διὰ τῆς παιδείας τὸν σὸν νόμον ἀνεκτησάμην, ὃν τοῦ πλούτου παντὸς τιμιώτερον ἔχω.
« ᾿Agathos moi ho nomos tou stomatos sou, hyper chiliadas chrysiou kai argyriou. » Ei gar kai tēs basileias apo tou paidos exēlathēn, alla dia tēs paideias ton son nomon anektēsamēn, hon tou ploutou pantos timiōteron echō.
"The law of your mouth is better to me than thousands of gold and silver." "For even if I was driven from the kingdom by my son, yet through the discipline I recovered your law, which I hold more precious than all wealth."
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« Αἱ χεῖρές σου ἐποίησάν με, καὶ ἔπλασάν με· συνέτισόν με, καὶ μαθήσομαι τὰς ἐντολάς σου. » Τῆς περὶ τὴν ἀνθρωπείαν φύσιν φιλοστοργίας ἀναμιμνήσκει τὸν Ποιητήν. Λόγῳ γὰρ ἅπαντα τεκτηνάμενος αὐτὸς λέγεται διαπλᾶσαι τῶν ἀνθρώπων τὴν φύσιν, οὐ χερσὶ χρησάμενος· ἀσώματος γάρ· ἀλλὰ τὴν πλείονα περὶ τόδε τὸ ποίημα διάθεσιν ἐνδειξάμενος. Ἱκετεύει τοίνυν τὸν διαπλάσαντα χορηγῆσαι τῷ ποιήματι σύνεσιν.
« Hai cheires sou epoiēsan me, kai eplasan me; synetison me, kai mathēsomai tas entolas sou. » Tēs peri tēn anthrōpeian physin philostorgias anamimnēskei ton Poiētēn. Logǭ gar hapanta tektēnamenos autos legetai diaplasai tōn anthrōpōn tēn physin, ou chersi chrēsamenos; asōmatos gar; alla tēn pleiona peri tode to poiēma diathesin endeixamenos. Hiketeuei toinyn ton diaplasanta chorēgēsai tǭ poiēmati synesin.
"Your hands made me and fashioned me; give me understanding, and I will learn your commandments." He reminds the Maker of his tender love for human nature. For having made all things by a word, he himself is said to have fashioned human nature, not using hands (for he is bodiless), but showing greater affection toward this work. He begs the one who fashioned him, then, to supply understanding to his work.
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« Οἱ φοβούμενοι σε, ὄψονταί με καὶ εὐφρανθήσονται, ὅτι εἰς τοὺς λόγους σου ἐπήλπισα. » Πρόφασις, φησὶν, εὐφροσύνης τοῖς εὐσεβέσι γενήσομαι, ἐλπίσας εἰς σὲ, καὶ κατάλληλον εὑρὼν τῇ ἐλπίδι τὸ τέλος.
« Hoi phoboumenoi se, opsontai me kai euphranthēsontai, hoti eis tous logous sou epēlpisa. » Prophasis, phēsin, euphrosynēs tois eusebesi genēsomai, elpisas eis se, kai katallēlon heurōn tę̄ elpidi to telos.
"Those who fear you will see me and be glad, for I have hoped in your words." "I will become an occasion of gladness to the pious," he says, "having hoped in you and found an end matching my hope."
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Ἔγνων, Κύριε, ὅτι δικαιοσύνη τὰ κρίματά σου, καὶ ἀληθείᾳ ἐταπείνωσάς με.» Ταῦτα διαφερόντως λέγει τὴν οἰκείαν εὐγνωμοσύνην δεικνύς. Οἶδα, φησὶν, ἀκριβῶς, ὡς ὀρθῶς μου καὶ δικαίως κατεψηφήσω, καὶ ταῖς παντοδαπαῖς περιέβαλες συμφοραῖς.
Egnōn, Kyrie, hoti dikaiosynē ta krimata sou, kai alētheią etapeinōsas me.» Tauta diapherontōs legei tēn oikeian eugnōmosynēn deiknys. Oida, phēsin, akribōs, hōs orthōs mou kai dikaiōs katepsēphēsō, kai tais pantodapais periebales symphorais.
"I know, O Lord, that your judgments are righteousness, and in truth you humbled me." He says this especially to show his gratitude. "I know precisely," he says, "that you condemned me rightly and justly and surrounded me with misfortunes of every kind."
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« Γενηθήτω δὴ τὸ ἔλεός σου, Κύριε, τοῦ παρακαλέσαι με. » Ἀλλὰ φιλανθρωπίας λοιπὸν καὶ ψυχαγωγίας καιρός. « Κατὰ τὸ λόγιόν σου τῷ δούλῳ σου.» Τῇ γὰρ μεταμελείᾳ χρωμένοις τὴν σὴν εὐμένειαν ἐπηγγείλω. Τοῦτο καὶ διὰ Ἡσαΐου ἔφη· • Ὅταν ἀποστραφῇς καὶ στενάξῃς, τότε σωθήσῃ. • Καὶ διὰ τοῦ Ἱερεμίου βοᾷ, « Ἐπιστράφητε πρός με, καὶ ἐπιστραφήσομαι πρὸς ὑμᾶς. ›
« Genēthētō dē to eleos sou, Kyrie, tou parakalesai me. » Alla philanthrōpias loipon kai psychagōgias kairos. « Kata to logion sou tǭ doulǭ sou.» Tę̄ gar metameleią chrōmenois tēn sēn eumeneian epēngeilō. Touto kai dia Hēsaïou ephē; • Hotan apostraphę̄s kai stenaxę̄s, tote sōthēsę̄. • Kai dia tou Hieremiou boą, « Epistraphēte pros me, kai epistraphēsomai pros hymas. ›
"Let your mercy be for my comfort, O Lord." "But now it is the time for love and consolation." "According to your saying to your servant." "For you promised your favor to those who repent." He said this through Isaiah too: "When you turn back and groan, then you will be saved." And he cries through Jeremiah: "Return to me, and I will return to you."
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· Ἐλθέτωσάν μοι οἱ οἰκτιρμοί σου, καὶ ζήσομαι· ὅτι ὁ νόμος σου μελέτη μού ἐστιν. » Νεκρὸν ἑαυτὸν ἡγεῖται τῆς θείας ἐστερημένον εὐμενείας · οὗ δὴ χάριν ὥσπερ ἀναβιῶναι διὰ τῆς θείας φιλανθρωπίας παρακαλεῖ.
; Elthetōsan moi hoi oiktirmoi sou, kai zēsomai; hoti ho nomos sou meletē mou estin. » Nekron heauton hēgeitai tēs theias esterēmenon eumeneias ; hou dē charin hōsper anabiōnai dia tēs theias philanthrōpias parakalei.
"Let your compassions come to me, and I shall live; for your law is my meditation." He considers himself dead while deprived of the divine favor; for this reason he asks, as it were, to come back to life through the divine love for humankind.
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« Αἰσχυνθήτωσαν ὑπερήφανοι ὅτι ἀδίκως ἡνόμησαν εἰς ἐμέ · ἐγὼ δὲ ἀδολεσχήσω ἐν ταῖς ἐντολαῖς σου. » Οὐκ ἐπαρᾶται τοῖς ἐχθροῖς, ἀλλ᾽ ὑπερεύχεται τούτων· ἡ γὰρ αἰσχύνη σωτηρίαν πραγματεύεται· ἧς τοίνυν ἀπήλαυσεν ἰατρείας, κἀκείνους τυχεῖν ἀξιοῖ.
« Aischynthētōsan hyperēphanoi hoti adikōs hēnomēsan eis eme ; egō de adoleschēsō en tais entolais sou. » Ouk eparatai tois echthrois, all᾽ hypereuchetai toutōn; hē gar aischynē sōtērian pragmateuetai; hēs toinyn apēlausen iatreias, kakeinous tychein axioi.
"Let the proud be put to shame, for they acted lawlessly against me unjustly; but I will converse in your commandments." He is not cursing his enemies but praying for them; for shame brings about salvation. He asks, then, that they too obtain the treatment he himself enjoyed.
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« Ἐπιστρεψάτωσάν μοι οἱ φοβούμενοί σε, καὶ οἱ γινώσκοντες τὰ μαρτύριά σου.» Ὡς πόῤῥω τοῦ χοροῦ τῶν δικαίων διὰ τὴν ἁμαρτίαν γενόμενος, καὶ πάντων αὐτῶν τῷ Θεῷ παραπλησίως ἀποστραφέντων, ἱκετεύει πάλιν αὐτοῖς ἑνωθῆναι, καὶ τὴν πρὸς αὐτοὺς κοινωνίαν ἀπολαβεῖν. Τοῦτο γὰρ ὁ Σύμμαχος σαφέστερον παρεδήλωσεν, Ἀναστρεψάτωσάν με οἱ φοβούμενοι σε.
« Epistrepsatōsan moi hoi phoboumenoi se, kai hoi ginōskontes ta martyria sou.» Hōs porrhō tou chorou tōn dikaiōn dia tēn hamartian genomenos, kai pantōn autōn tǭ Theǭ paraplēsiōs apostraphentōn, hiketeuei palin autois henōthēnai, kai tēn pros autous koinōnian apolabein. Touto gar ho Symmachos saphesteron paredēlōsen, Anastrepsatōsan me hoi phoboumenoi se.
"Let those who fear you turn to me, and those who know your testimonies." As one who had become far from the choir of the righteous because of sin, and as all of them had turned away like God, he begs to be united with them again and to recover fellowship with them. Symmachus indicated this more clearly: "Let those who fear you bring me back."
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« Γενηθήτω ἡ καρδία μου ἄμωμος ἐν τοῖς δικαιώμασί σου, ὅπως ἂν μὴ αἰσχυνθῶ. › Μώμου παντὸς ἐλευθέραν ἔχειν καρδίαν ἐφίεται. Ἡ τοιαύτη γὰρ αἰσχύνης ἀπήλλακται. Διά τοι τοῦτο καὶ εὐθὺς ἀρξάμενος τοῦ ψαλμοῦ τοὺς ἀμώμους ἐμακάρισεν.
« Genēthētō hē kardia mou amōmos en tois dikaiōmasi sou, hopōs an mē aischynthō. › Mōmou pantos eleutheran echein kardian ephietai. Hē toiautē gar aischynēs apēllaktai. Dia toi touto kai euthys arxamenos tou psalmou tous amōmous emakarisen.
"Let my heart be blameless in your ordinances, that I may not be put to shame." He longs to have a heart free of all blame; for such a heart is free of shame. That is why at the very beginning of the psalm he called the blameless blessed.
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· Ἐκλείπει εἰς τὸ σωτήριόν σου ἡ ψυχή μου, ὅτι εἰς τοὺς λόγους σου ἐπήλπισα. » Οἱ σφόδρα τι ποθοῦντες, καὶ ἐστερημένοι τοῦ ποθουμένου, ἐκλείπειν φασίν. Οὕτως οἱ ἄγαν διψῶντες, καὶ σπανίζοντες ὕδατος. Οὕτως οἱ τινα τῶν γνωρίμων ἐξ ἀποδημίας προσμένοντες, ἱμείρονται μὲν ἀεὶ, κατατήκονται δὲ τῷ πόθῳ διαμαρτάνοντες. Οὕτω καὶ οἱ συμφοραῖς τισι προσπαλαιόντες, καὶ τὴν θείαν εὐμένειαν προσμένοντες, ἀναβαλλομένην ταύτην ὁρῶντες ἐκλείπουσιν.
; Ekleipei eis to sōtērion sou hē psychē mou, hoti eis tous logous sou epēlpisa. » Hoi sphodra ti pothountes, kai esterēmenoi tou pothoumenou, ekleipein phasin. Houtōs hoi agan dipsōntes, kai spanizontes hydatos. Houtōs hoi tina tōn gnōrimōn ex apodēmias prosmenontes, himeirontai men aei, katatēkontai de tǭ pothǭ diamartanontes. Houtō kai hoi symphorais tisi prospalaiontes, kai tēn theian eumeneian prosmenontes, anaballomenēn tautēn horōntes ekleipousin.
"My soul fails for your salvation, for I have hoped in your words." Those who greatly long for something and are deprived of what they long for say that they "fail." So do those very thirsty and lacking water. So do those who await an acquaintance returning from abroad: they yearn always, and melt with longing when disappointed. So too those wrestling with misfortunes and awaiting the divine favor, seeing it delayed, "fail."
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« Ἐξέλιπον οἱ ὀφθαλμοί μου εἰς τὸ λόγιόν σου, λέγοντες, Πότε παρακαλέσεις με; » Λόγιον καὶ ὑπόσχεσις ἡ θεία καλεῖται, καὶ ἡ θεόπνευστος Γραφή. Ἐκλείπει τοίνυν οὐ μόνον ὁ τὴν ὑπόσχεσιν τὴν θείαν ἀναμένων, καὶ τὴν λύσιν τῶν ἐπικειμένων κακῶν προσδεχόμενος· ἀλλὰ καὶ ὁ τοῖς θείοις ἐντυγχάνων λογίοις, καὶ τὴν τούτων διάνοιαν καταμαθεῖν ἀκριβῶς ἐφιέμενος, καὶ παράκλησιν καὶ ψυχαγωγίαν ὑπολαμβάνει τὴν εὔρεσιν.
« Exelipon hoi ophthalmoi mou eis to logion sou, legontes, Pote parakaleseis me? » Logion kai hyposchesis hē theia kaleitai, kai hē theopneustos Graphē. Ekleipei toinyn ou monon ho tēn hyposchesin tēn theian anamenōn, kai tēn lysin tōn epikeimenōn kakōn prosdechomenos; alla kai ho tois theiois entynchanōn logiois, kai tēn toutōn dianoian katamathein akribōs ephiemenos, kai paraklēsin kai psychagōgian hypolambanei tēn euresin.
"My eyes have failed for your saying, saying: When will you comfort me?" Both the divine promise and the divinely inspired Scripture are called a "saying." Not only does the one awaiting the divine promise and expecting release from present evils "fail," but also the one who reads the divine oracles and longs to learn their sense precisely; and he takes the discovery as comfort and consolation.
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« "Ὅτι ἐγενήθην ὡς ἀσκὸς ἐν πάχνῃ· τὰ δικαιώματά σου οὐκ ἐπελαθόμην. » Ὁ ἀσκὸς θερμαινόμενος χαυνοῦται, καὶ φυσώμενος ἐξογκοῦται· ἐν δὲ τῇ πάχνῃ σκληρύνεται καὶ πήγνυται. Οὕτω καὶ τοῦ σώματος ἡ φύσις χαυνοῦται μὲν τῇ τρυφῇ, καὶ ἐξογκοῦται, καὶ κατὰ τῆς ψυχῆς ἐξανίσταται· τῆς δὲ ἀσκητικῆς κακουχίᾳ ταπεινοῦται καὶ πιέζεται. Καὶ τούτου μάρτυς ὁ Παῦλος βοῶν, « ᾿Αλλ᾽ ὑποπιέζω μου τὸ σῶμα, καὶ δουλαγωγῶ, μήπως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι. » Τοιγάρτοι καὶ ὁ Προφήτης, ἐπειδὴ διωκόμενος ὑπὸ τοῦ Σαούλ, κρείττων ἦν τῶν παθῶν· εἰρήνης δὲ ἀπολαύσας, τοῖς ἀπὸ τῆς τρυφῆς ἐβλάβη σκιρτήμασι, ταπεινώσας τὸ σῶμα, τῶν θείων νόμων τὴν μνήμην ἀνενεώσατο.
« "Hoti egenēthēn hōs askos en pachnę̄; ta dikaiōmata sou ouk epelathomēn. » Ho askos thermainomenos chaunoutai, kai physōmenos exonkoutai; en de tę̄ pachnę̄ sklērynetai kai pēgnytai. Houtō kai tou sōmatos hē physis chaunoutai men tę̄ tryphę̄, kai exonkoutai, kai kata tēs psychēs exanistatai; tēs de askētikēs kakouchią tapeinoutai kai piezetai. Kai toutou martys ho Paulos boōn, « ᾿All᾽ hypopiezō mou to sōma, kai doulagōgō, mēpōs allois kēryxas autos adokimos genōmai. » Toigartoi kai ho Prophētēs, epeidē diōkomenos hypo tou Saoul, kreittōn ēn tōn pathōn; eirēnēs de apolausas, tois apo tēs tryphēs eblabē skirtēmasi, tapeinōsas to sōma, tōn theiōn nomōn tēn mnēmēn aneneōsato.
"For I have become like a wineskin in the frost; I have not forgotten your ordinances." A wineskin, when warmed, slackens and, when inflated, swells; but in frost it hardens and stiffens. So too the nature of the body slackens with luxury, swells, and rises up against the soul; but by ascetic hardship it is humbled and pressed down. Paul is a witness of this, crying: "But I pommel my body and subdue it, lest after preaching to others I myself should be disqualified." So the prophet too, since while pursued by Saul he was stronger than the passions, but on enjoying peace was harmed by the friskiness that comes from luxury, humbled his body and renewed the memory of the divine laws.
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« Πόσαι εἰσὶν αἱ ἡμέραι τοῦ δούλου σου; πότε ποιήσεις μοι ἐκ τῶν καταδιωκόντων με κρίσιν; › Ὁλίγος, φησὶν, τῆς ἀνθρωπίνης φύσεως ὁ χρόνος. « Αἱ γὰρ ἡμέραι τῶν ἐτῶν ἡμῶν ἐν αὐτοῖς ἑβδομήκοντα ἔτη. Πότε τοίνυν μοι δικάσεις, καὶ τῶν δυσμενῶν ἀπαλλάξεις;
« Posai eisin hai hēmerai tou doulou sou? pote poiēseis moi ek tōn katadiōkontōn me krisin? › Holigos, phēsin, tēs anthrōpinēs physeōs ho chronos. « Hai gar hēmerai tōn etōn hēmōn en autois hebdomēkonta etē. Pote toinyn moi dikaseis, kai tōn dysmenōn apallaxeis?
"How many are the days of your servant? When will you execute judgment for me on those who persecute me?" "Short," he says, "is the time of human nature: 'For the days of our years in them are seventy years.' When, then, will you judge for me and rid me of my foes?"
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« Διηγήσαντό μοι παράνομοι ἀδολεσχίας, ἀλλ᾽ οὐχ ὡς ὁ νόμος σου, Κύριε. » Τῷ μὲν Προφήτῃ τοὺς ἐχθροὺς ἀνελεῖν συνεβούλευσαν· αὐτὸς δὲ τῷ θείῳ νόμῳ πειθόμενος, τὴν θείαν ψῆφον ἀνέμενεν. ᾿Αλλὰ καὶ ἡμῖν τῶν λογίων τούτων διδασκαλία χρησιμωτάτη. Προσήκει γὰρ φυγεῖν οὐ μόνον τοὺς Ἑλλήνων μύθους, καὶ τὴν Ἰουδαίων ἀπιστίαν, ἀλλὰ καὶ τῶν αἱρετικῶν τὰ βλάσφημα δόγματα.
« Diēgēsanto moi paranomoi adoleschias, all᾽ ouch hōs ho nomos sou, Kyrie. » Tǭ men Prophētę̄ tous echthrous anelein synebouleusan; autos de tǭ theiǭ nomǭ peithomenos, tēn theian psēphon anemenen. ᾿Alla kai hēmin tōn logiōn toutōn didaskalia chrēsimōtatē. Prosēkei gar phygein ou monon tous Hellēnōn mythous, kai tēn Ioudaiōn apistian, alla kai tōn hairetikōn ta blasphēma dogmata.
"The lawless told me idle tales, but not like your law, O Lord." They advised the prophet to kill his enemies; but he, obeying the divine law, waited for the divine sentence. But for us too the teaching of these words is most useful. For we should shun not only the myths of the Greeks and the unbelief of the Jews, but also the blasphemous doctrines of the heretics.
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« Πᾶσαι αἱ ἐντολαί σου ἀλήθεια. » Διὰ τοῦτο γάρ σου προαιροῦμαι τὸν νόμον, ἐπειδὴ πάσας σου τὰς ἐντολὰς ἀληθείᾳ κοσμουμένας ὁρῶ. • ᾿Αδίκως κατεδίωξάν με, βοήθησόν μοι. Παρὰ βραχὺ συνετέλεσαν με ἐν τῇ γῇ· ἐγὼ δὲ οὐκ ἐγκατέλιπον τὰς ἐντολάς σου. • Πολλή, φησὶν, ἡ ἀδικία, καὶ ἡ δυναστεία τῶν δυσμενῶν· καὶ αὐτῆς γάρ με μικροῦ δεῖν ἐστέρησαν τῆς ζωῆς.
« Pasai hai entolai sou alētheia. » Dia touto gar sou proairoumai ton nomon, epeidē pasas sou tas entolas alētheią kosmoumenas horō. • ᾿Adikōs katediōxan me, boēthēson moi. Para brachy synetelesan me en tę̄ gę̄; egō de ouk enkatelipon tas entolas sou. • Pollē, phēsin, hē adikia, kai hē dynasteia tōn dysmenōn; kai autēs gar me mikrou dein esterēsan tēs zōēs.
"All your commandments are truth." "For this reason I choose your law, since I see all your commandments adorned with truth." "They persecuted me unjustly; help me. They almost made an end of me on the earth; but I did not forsake your commandments." "Great," he says, "is the injustice and the power of my foes; for they nearly deprived me of life itself."
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« Κατὰ τὸ ἔλεός σου ζῆσόν με, καὶ φυλάξω τὰ μαρτύρια τοῦ στόματός σου. » Ταπεινοφροσύνῃ τὸν λόγον ἐκόσμησεν. Οὐ γὰρ τῆς δικαιοσύνης ἀντίδοσιν ᾔτησε τὴν ζωὴν, ἀλλὰ δῶρον ἐλέου ταύτην λαβεῖν ἠντιβόλησε, φυλάττειν ὑποσχόμενος τοῦ Θεοῦ τὰ μαρτύρια.
« Kata to eleos sou zēson me, kai phylaxō ta martyria tou stomatos sou. » Tapeinophrosynę̄ ton logon ekosmēsen. Ou gar tēs dikaiosynēs antidosin ę̄tēse tēn zōēn, alla dōron eleou tautēn labein ēntibolēse, phylattein hyposchomenos tou Theou ta martyria.
"According to your mercy give me life, and I will keep the testimonies of your mouth." He adorned his words with humility. For he did not ask for life as a reward for righteousness, but pleaded to receive it as a gift of mercy, promising to keep God's testimonies.
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« Εἰς τὸν αἰῶνα, Κύριε, ὁ λόγος σου διαμένει ἐν τῷ οὐρανῷ. » Πάντα γὰρ, φησὶ, ῥᾴδιά σοι τῷ Δεσπότῃ καὶ δυνατά. Τὸ πρόσταγμα γὰρ τὸ σὸν ἀκίνητα φυλάττει τῶν οὐρανῶν τὰ κύτη. Τοῦτο δὲ καὶ τῷ ἑκατοστῷ καὶ τεσσαρακοστῷ ὀγδόῳ ἔφη ψαλμῷ· • Ἔστησεν αὐτὸν εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος· πρόσταγμα ἔθετο, καὶ οὐ παρελεύσεται. » Αἰνίττεται δὲ κατὰ ταὐτὸν, ὡς τῶν ἀγγέλων οἱ δῆμοι τὸν οὐρανὸν κατοικοῦντες τὸν θεῖον διαφυλάττουσι νόμον, καὶ παραβάσεώς εἰσιν ἁπάσης ἐλεύθεροι. « Εἰς γενεὰν καὶ γενεὰν ἡ ἀλήθειά σου. » Ταύτην γὰρ καὶ τῇ τῶν Ἰουδαίων ἐφύλαξας γενεᾷ, καὶ τῇ ἑτέρᾳ τῇ μετ᾿ ἐκείνην γεγενημένῃ· λέγει δὲ τὸν ἐξ ἐθνῶν λαὸν, τὸν διὰ τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ τῆς σωτηρίας τετυχηκότα. • Ἐθεμελίωσας τὴν γῆν, καὶ διαμένει. Τῇ διατάξει σου διαμένει ἡμέρα. » Ἔδωκας τῇ γῇ τὸ ἐπὶ πλεῖστον διαρκὲς, καὶ μεμένηκεν ὡς προσέταξας· διώρισας ἀπὸ τῆς νυκτὸς τὴν ἡμέραν, καὶ κατὰ τοὺς σοὺς ὁδεύει νόμους. « Ὅτι τὰ σύμπαντα δοῦλα σά.» Πάντα γάρ σοι δουλεύει, καὶ τοῖς σοῖς νεύμασιν εἴκει· σὺ γὰρ ὁ Δημιουργὸς τῶν ὅλων. « Εἰ μὴ ὅτι ὁ νόμος σου μελέτη μού ἐστι, τότε ἂν ἀπωλόμην ἐν τῇ ταπεινώσει μου. » Ταῦτα ἕκαστος εἴποι ἂν τῶν εὐσεβῶν περιπεσὼν συμφοραῖς· καὶ Ἰωσὴφ δουλείαν, μοιχείαν, καὶ συκοφαντίαν φυγών· καὶ Δανιὴλ εὔξασθαι κωλυθεὶς, καὶ οἱ τρεῖς ἐκεῖνοι προσκυνῆσαι καταναγκαζόμενοι τὴν εἰκόνα· καὶ οἱ νικηφόροι μάρτυρες παντοδαπῆς τιμωρίας ὑπομείναντες εἴδη. Εἰκότως δὲ ταῦτα ἔφη ὁ μακάριος Δαβίδ, ἐξελασθεὶς μὲν ὑπὸ τοῦ Σαούλ, ᾿Αλλοφύλοις δὲ καὶ δυσσεβέσιν ἀνθρώποις συνδιάγειν ἀναγκαζόμενος. Ἐκοινώνησε γὰρ ἂν τῆς ἀσεβείας, εἰ μὴ τῶν θείων νόμων συμπεριέφερε τὴν μελέτην. «Εἰς τὸν αἰῶνα οὐ μὴ ἐπιλάθωμαι τῶν δικαιωμάτων σου, ὅτι ἐν αὐτοῖς ἔζησάς με. » Τῇ πείρᾳ γὰρ μαθὼν, ὅτι ζωὴν τὰ σὰ δικαιώματα φύει, ἄσβεστον τούτων διατηρήσω τὴν μνήμην. « Σός εἰμι ἐγὼ, σῶσόν με· ὅτι τὰ δικαιώματά σου ἐξεζήτησα. » Οὐ πάντες ταύτῃ κεχρῆσθαι δυνάμεθα τῇ φωνῇ. Ψεύδεται γὰρ τῆς ἁμαρτίας ὢν ὁ δοῦλος τοῦ Θεοῦ ἑαυτὸν ὀνομάζων· ᾧ γάρ τις ἥττηται, τούτῳ καὶ δεδούλωται. Ἐὰν τοίνυν ἐκείνης ἀπαλλαγέντες, τοὺς θείους προελώμεθα νόμους, ταύτῃ κεχρῆσθαι δυνάμεθα τῇ φωνῇ. « Ἐμὲ ὑπέμειναν ἁμαρτωλοὶ τοῦ ἀπολέσαι με, τὰ μαρτύριά σου συνῆκα. » Τὸ ὑπέμειναν, προσεδόκησαν ὁ Σύμμαχος καὶ ὁ Θεοδοτίων εἰρήκαν. Ἐκεῖνοι μὲν ἤλπισάν με παραδοῦναι θανάτῳ· ἐγὼ δὲ τοῖς σοῖς προσέχων μαρτυρίοις τὴν ἐντεῦθεν ἐκαρπούμην ζωήν. « Πάσης συντελείας εἶδον πέρας, πλατεία ἡ ἐντολή σου σφόδρα. » Ὁ δὲ Σύμμαχος οὕτως· Πάσης κατασκευῆς εἶδον πέρας, εὐρύχωρος ἡ ἐντολή σου σφόδρα. Πάντα, φησὶ, τὰ ἀνθρώπεια, καὶ πλοῦτος, καὶ περιουσία, καὶ δυναστεία, καὶ ἡγεμονίαι, καὶ στρατηγίαι, τυραννίδες καὶ βασιλεῖαι, τέλος ἔχουσι, καὶ τέλος ταχύ· ἡ δὲ σὴ ἐντολὴ πλατεῖά ἐστι, καὶ ἀνώλεθρος, καὶ τοῖς φυλάττουσι προξενεῖ τὸν ἀπέραντον ἐκεῖνον καὶ αἰώνιον βίον, καὶ τὰ ἀγαθὰ μεταβολὴν οὐδεμίαν δεχόμενα. « Ὡς ἠγάπησα τὸν νόμον σου, Κύριε, ὅλην τὴν ἡμέραν μελέτη μού ἐστιν. • Οὐ πᾶς τὸν θεῖον νόμον πληρῶν ἀγαπῶν τοῦτον πληροῖ, ἀλλὰ οἱ μὲν δέει καὶ φόβῳ τῆς τιμωρίας, οἱ δὲ δόξαν τὴν παρὰ ἀνθρώπων θηρώμενοι. Οἱ δὲ γνήσιοι τῆς ἀρετῆς ἐρασταὶ τῇ περὶ τὰ ἀγαθὰ διαθέσει πληροῦν ἐπείγονται τὰ θεῖα προστάγματα. « Ὑπὲρ τοὺς ἐχθρούς μου ἐσόφισάς με τὴν ἐντολήν σου, ὅτι εἰς τὸν αἰῶνα ἐμοί ἐστιν. » Θερμῶς νόμον, τῇ θείᾳ χάριτι τὸ πᾶν ἀνατίθησι. Παρὰ σοῦ γὰρ, φησὶ, σοφίαν καὶ γνῶσιν δεξάμενος, τὸν σὸν ἔστερξα νόμον· πλείονα γάρ μοι τῶν ἐχθρῶν εἴδησιν ἔδωκας. Διὸ οἱ μὲν ἀνελεῖν με σπουδάζουσιν, ἐγὼ δὲ οὐδὲ ἀμύνασθαι τοὺς ἀδικοῦντας ἀνέχομαι. Τὸ γὰρ αἰώνιον τῆς ἀρετῆς φαντάζομαι κέρδος. « Ὑπὲρ πάντας τοὺς διδάσκοντάς με συνῆκα, ὅτι μαρτύριά σου μελέτη μού ἐστιν. Ὑπὲρ πρεσβυτέρους συνῆκα, ὅτι τὰς ἐντολάς σου ἐξεζήτησα. » Βασιλέων ἴδιον τὸ διδάσκειν, τὸ δὲ διδάσκεσθαι, τῶν ἀρχομένων. Ἐβασίλευσεν ὁ Σαούλ, πρεσβύτερος ἦν καὶ τῷ χρόνῳ· ἀλλ᾿ ὅμως οὔτε ἡ ἐξουσία τῆς βασιλείας, οὔτε τῆς ἡλικίας ὁ χρόνος, σωφρονεῖν αὐτὸν παρεσκεύαζεν, ἀλλὰ τὸν εὐεργέτην ἀνελεῖν ἐπεθύμει. Ὁ δὲ μέγας Δαυΐδ, τοῖς ὑπηκόοις ἔτι συντεταγμένος, καὶ νέαν ἄγων τὴν ἡλικίαν, τὴν φιλοσοφίαν ἠγάπησε, καὶ οὔτε ἄρξαι χειρῶν ἀδίκων ἠνέσχετο, οὔτε τοὺς ἀδικοῦντας ἀμύνασθαι.
« Eis ton aiōna, Kyrie, ho logos sou diamenei en tǭ ouranǭ. » Panta gar, phēsi, rhądia soi tǭ Despotę̄ kai dynata. To prostagma gar to son akinēta phylattei tōn ouranōn ta kytē. Touto de kai tǭ hekatostǭ kai tessarakostǭ ogdoǭ ephē psalmǭ; • Estēsen auton eis ton aiōna, kai eis ton aiōna tou aiōnos; prostagma etheto, kai ou pareleusetai. » Ainittetai de kata tauton, hōs tōn angelōn hoi dēmoi ton ouranon katoikountes ton theion diaphylattousi nomon, kai parabaseōs eisin hapasēs eleutheroi. « Eis genean kai genean hē alētheia sou. » Tautēn gar kai tę̄ tōn Ioudaiōn ephylaxas geneą, kai tę̄ heterą tę̄ met᾿ ekeinēn gegenēmenę̄; legei de ton ex ethnōn laon, ton dia tou Sōtēros hēmōn Iēsou Christou tēs sōtērias tetychēkota. • Ethemeliōsas tēn gēn, kai diamenei. Tę̄ diataxei sou diamenei hēmera. » Edōkas tę̄ gę̄ to epi pleiston diarkes, kai memenēken hōs prosetaxas; diōrisas apo tēs nyktos tēn hēmeran, kai kata tous sous hodeuei nomous. « Hoti ta sympanta doula sa.» Panta gar soi douleuei, kai tois sois neumasin eikei; sy gar ho Dēmiourgos tōn holōn. « Ei mē hoti ho nomos sou meletē mou esti, tote an apōlomēn en tę̄ tapeinōsei mou. » Tauta hekastos eipoi an tōn eusebōn peripesōn symphorais; kai Iōsēph douleian, moicheian, kai sykophantian phygōn; kai Daniēl euxasthai kōlytheis, kai hoi treis ekeinoi proskynēsai katanankazomenoi tēn eikona; kai hoi nikēphoroi martyres pantodapēs timōrias hypomeinantes eidē. Eikotōs de tauta ephē ho makarios Dabid, exelastheis men hypo tou Saoul, ᾿Allophylois de kai dyssebesin anthrōpois syndiagein anankazomenos. Ekoinōnēse gar an tēs asebeias, ei mē tōn theiōn nomōn symperiephere tēn meletēn. «Eis ton aiōna ou mē epilathōmai tōn dikaiōmatōn sou, hoti en autois ezēsas me. » Tę̄ peirą gar mathōn, hoti zōēn ta sa dikaiōmata phyei, asbeston toutōn diatērēsō tēn mnēmēn. « Sos eimi egō, sōson me; hoti ta dikaiōmata sou exezētēsa. » Ou pantes tautę̄ kechrēsthai dynametha tę̄ phōnę̄. Pseudetai gar tēs hamartias ōn ho doulos tou Theou heauton onomazōn; hǭ gar tis hēttētai, toutǭ kai dedoulōtai. Ean toinyn ekeinēs apallagentes, tous theious proelōmetha nomous, tautę̄ kechrēsthai dynametha tę̄ phōnę̄. « Eme hypemeinan hamartōloi tou apolesai me, ta martyria sou synēka. » To hypemeinan, prosedokēsan ho Symmachos kai ho Theodotiōn eirēkan. Ekeinoi men ēlpisan me paradounai thanatǭ; egō de tois sois prosechōn martyriois tēn enteuthen ekarpoumēn zōēn. « Pasēs synteleias eidon peras, plateia hē entolē sou sphodra. » Ho de Symmachos houtōs; Pasēs kataskeuēs eidon peras, eurychōros hē entolē sou sphodra. Panta, phēsi, ta anthrōpeia, kai ploutos, kai periousia, kai dynasteia, kai hēgemoniai, kai stratēgiai, tyrannides kai basileiai, telos echousi, kai telos tachy; hē de sē entolē plateia esti, kai anōlethros, kai tois phylattousi proxenei ton aperanton ekeinon kai aiōnion bion, kai ta agatha metabolēn oudemian dechomena. « Hōs ēgapēsa ton nomon sou, Kyrie, holēn tēn hēmeran meletē mou estin. • Ou pas ton theion nomon plērōn agapōn touton plēroi, alla hoi men deei kai phobǭ tēs timōrias, hoi de doxan tēn para anthrōpōn thērōmenoi. Hoi de gnēsioi tēs aretēs erastai tę̄ peri ta agatha diathesei plēroun epeigontai ta theia prostagmata. « Hyper tous echthrous mou esophisas me tēn entolēn sou, hoti eis ton aiōna emoi estin. » Thermōs nomon, tę̄ theią chariti to pan anatithēsi. Para sou gar, phēsi, sophian kai gnōsin dexamenos, ton son esterxa nomon; pleiona gar moi tōn echthrōn eidēsin edōkas. Dio hoi men anelein me spoudazousin, egō de oude amynasthai tous adikountas anechomai. To gar aiōnion tēs aretēs phantazomai kerdos. « Hyper pantas tous didaskontas me synēka, hoti martyria sou meletē mou estin. Hyper presbyterous synēka, hoti tas entolas sou exezētēsa. » Basileōn idion to didaskein, to de didaskesthai, tōn archomenōn. Ebasileusen ho Saoul, presbyteros ēn kai tǭ chronǭ; all᾿ homōs oute hē exousia tēs basileias, oute tēs hēlikias ho chronos, sōphronein auton pareskeuazen, alla ton euergetēn anelein epethymei. Ho de megas Dauïd, tois hypēkoois eti syntetagmenos, kai nean agōn tēn hēlikian, tēn philosophian ēgapēse, kai oute arxai cheirōn adikōn ēnescheto, oute tous adikountas amynasthai.
"For ever, O Lord, your word remains in heaven." "For all things are easy and possible for you, the Master. Your command keeps the vaults of the heavens unmoved." He said this in the hundred and forty-eighth psalm too: "He established them for ever and for ever and ever; he set a command, and it will not pass away." At the same time he hints that the hosts of angels who dwell in heaven keep the divine law and are free of all transgression. "Your truth is from generation to generation." "For you kept it both for the generation of the Jews and for the other generation that came after it"; he means the people from the nations who obtained salvation through our Savior Jesus Christ. "You established the earth, and it remains. By your ordinance the day remains." "You gave the earth very long endurance, and it has remained as you commanded; you separated day from night, and it travels according to your laws." "For all things are your servants." "For all things serve you and yield to your nods; for you are the Creator of all." "Unless your law had been my meditation, I would then have perished in my humiliation." Each of the pious who fell into misfortunes might say this: Joseph, escaping slavery, adultery, and false accusation; Daniel, prevented from praying; those three, compelled to worship the image; and the victorious martyrs, who endured every form of punishment. The blessed David rightly said this, driven out by Saul and forced to live among Philistines and ungodly men. For he would have shared in their impiety had he not carried about with him meditation on the divine laws. "I will never forget your ordinances, for by them you gave me life." "Having learned by experience that your ordinances produce life, I will keep their memory unquenched." "I am yours; save me, for I have sought out your ordinances." Not all of us can use this cry. For one who is a slave of sin lies in naming himself a servant of God; for by whatever a man is overcome, to that he is enslaved. If, then, freed from sin, we choose the divine laws, we can use this cry. "Sinners waited for me to destroy me; I understood your testimonies." For "waited" Symmachus and Theodotion said "expected." "They hoped to hand me over to death; but heeding your testimonies, I reaped the life that comes from them." "I saw the end of all perfection; your commandment is exceedingly broad." Symmachus has: "I saw the end of all preparation; your commandment is exceedingly spacious." "All human things," he says, "wealth, substance, power, governorships, commands, tyrannies, and kingdoms, have an end, and a swift one; but your commandment is broad and indestructible, and procures for those who keep it that endless and eternal life and good things that admit no change." "How I have loved your law, O Lord; all day it is my meditation." Not everyone who fulfills the divine law fulfills it out of love; some do so from dread and fear of punishment, others hunting for glory from men. But true lovers of virtue hasten to fulfill the divine commands from their disposition toward the good. "You made me wiser than my enemies in your commandment, for it is mine for ever." Having loved the law warmly, he ascribes everything to divine grace. "Having received wisdom and knowledge from you," he says, "I cherished your law; for you gave me more knowledge than my enemies. So they strive to kill me, while I do not allow myself even to avenge myself on those who wrong me; for I picture the eternal gain of virtue." "I understood more than all my teachers, for your testimonies are my meditation. I understood more than the elders, for I sought out your commandments." Teaching belongs to kings, being taught to subjects. Saul was king, and older in years too; yet neither the authority of kingship nor the length of years made him prudent; he wished to kill his benefactor. But the great David, still ranked among the subjects and young in age, loved wisdom and would neither start unjust violence nor avenge himself on those who wronged him.
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· Ἐκ πάσης ὁδοῦ πονηρᾶς ἐκώλυσα τοὺς πόδας μου, ὅπως ἂν φυλάξω τοὺς λόγους σου. » Οὔτε γὰρ δυνατὸν δύο κατὰ ταὐτὸν ὁδεύειν ὁδοὺς, ἀκολασίας καὶ σωφροσύνης, δικαιοσύνης καὶ ἀδικίας· ἀλλὰ δεῖ τὰς ἐναντίας φυγεῖν, καὶ τὴν εὐθεῖαν ὁδεῦσαι· οὕτω γὰρ οἷόν τε γίνεσθαι τῶν θείων φύλακας λόγων.
; Ek pasēs hodou ponēras ekōlysa tous podas mou, hopōs an phylaxō tous logous sou. » Oute gar dynaton dyo kata tauton hodeuein hodous, akolasias kai sōphrosynēs, dikaiosynēs kai adikias; alla dei tas enantias phygein, kai tēn eutheian hodeusai; houtō gar hoion te ginesthai tōn theiōn phylakas logōn.
"I restrained my feet from every evil way, that I might keep your words." For it is not possible to travel two roads at once, of licentiousness and temperance, of righteousness and unrighteousness; one must flee the contrary roads and travel the straight one. For so one can become a keeper of the divine words.
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« ᾿Ἀπὸ τῶν κριμάτων σου οὐκ ἐξέκλινα, ὅτι σὺ ἐνομοθέτησάς με. » Σὲ γὰρ τούτων ἐπιστάμενος νομοθέτην, μετὰ πάσης αὐτὰ διαθέσεως ἠσπαζόμην.
« ᾿Apo tōn krimatōn sou ouk exeklina, hoti sy enomothetēsas me. » Se gar toutōn epistamenos nomothetēn, meta pasēs auta diatheseōs ēspazomēn.
"I did not turn aside from your judgments, for you gave me the law." "For knowing you to be their lawgiver, I embraced them with all affection."
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« Ὡς γλυκέα τῷ λάρυγγί μου τὰ λόγιά σου, ὑπὲρ μέλι τῷ στόματί μου. » Οὐ γὰρ οὕτως ἡδύνει μου τὴν τοῦ στόματος αἴσθησιν ἡ γλυκύτης τοῦ μέλιτος, ὡς εὐφραίνει μου τὴν ψυχὴν ἡ τῶν σῶν λογίων μελέτη. Τὸν γὰρ λάρυγγα τέθεικεν, ὡς ὄργανον ὄντα φωνῆς· διὰ φωνῆς δὲ ἡ μελέτη. Τούτοις δὲ ἡ ψυχὴ κεχρημένη τὴν ἐντεῦθεν ὠφέλειαν καρποῦται.
« Hōs glykea tǭ laryngi mou ta logia sou, hyper meli tǭ stomati mou. » Ou gar houtōs hēdynei mou tēn tou stomatos aisthēsin hē glykytēs tou melitos, hōs euphrainei mou tēn psychēn hē tōn sōn logiōn meletē. Ton gar larynga tetheiken, hōs organon onta phōnēs; dia phōnēs de hē meletē. Toutois de hē psychē kechrēmenē tēn enteuthen ōpheleian karpoutai.
"How sweet are your sayings to my throat, more than honey to my mouth." "For the sweetness of honey does not please my mouth's sense of taste as meditation on your sayings gladdens my soul." He put "throat" since it is the organ of the voice, and meditation is by voice. The soul, using these, reaps the benefit from them.
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« ᾿Ἀπὸ τῶν ἐντολῶν σου συνῆκα· διὰ τοῦτο ἐμίσησα πᾶσαν ὁδὸν ἀδικίας. » Συνεὶς γὰρ τίσιν ἀρέσκῃ, ἀπεστράφην ἅπαντα τῆς κακίας τὰ εἴδη.
« ᾿Apo tōn entolōn sou synēka; dia touto emisēsa pasan hodon adikias. » Syneis gar tisin areskę̄, apestraphēn hapanta tēs kakias ta eidē.
"From your commandments I gained understanding; therefore I hated every way of unrighteousness." "For understanding what pleases you, I turned away from every form of wickedness."
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« Λύχνος τοῖς ποσί μου ὁ νόμος σου, καὶ φῶς ταῖς τρίβοις μου.» Οὐ γὰρ ἐν σκότει βαδίζω, οἷόν τινι λύχνῳ τῷ σῷ φωτιζόμενος νόμῳ· Εἰδέναι μέντοι χρὴ, ὡς ὁ μὲν νόμος λύχνος ὠνόμασται, ὁ δὲ Σωτὴρ καὶ Κύριος ἡμῶν δικαιοσύνης ἥλιος. Ὁ μὲν γὰρ οἷα δὴ λύχνος μόγις ἓν κατηύγασεν ἔθνος ὁ δὲ πᾶσαν τὴν οἰκουμένην ἐφώτισεν. Οὕτω καὶ τὸν θεσπέσιον Ἰωάννην λύχνον προσηγόρευσεν ὁ Δεσπότης Χριστὸς, ἔτι νυκτὸς οὔσης ἐπιφανέντα τοῖς Ἰουδαίοις. Ἔπειτα δὲ τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, ἀνέτειλεν. Καὶ τοὺς ἱεροὺς ἀποστόλους φῶς προσηγόρευσεν, ὡς ἐκείνου τοῦ φωτὸς μετειληφότας, καὶ πάντας ἀνθρώπους φωτίσαντας διὰ τῆς αὐτῶν διδαχῆς.
« Lychnos tois posi mou ho nomos sou, kai phōs tais tribois mou.» Ou gar en skotei badizō, hoion tini lychnǭ tǭ sǭ phōtizomenos nomǭ; Eidenai mentoi chrē, hōs ho men nomos lychnos ōnomastai, ho de Sōtēr kai Kyrios hēmōn dikaiosynēs hēlios. Ho men gar hoia dē lychnos mogis hen katēugasen ethnos ho de pasan tēn oikoumenēn ephōtisen. Houtō kai ton thespesion Iōannēn lychnon prosēgoreusen ho Despotēs Christos, eti nyktos ousēs epiphanenta tois Ioudaiois. Epeita de to phōs to alēthinon, ho phōtizei panta anthrōpon erchomenon eis ton kosmon, aneteilen. Kai tous hierous apostolous phōs prosēgoreusen, hōs ekeinou tou phōtos meteilēphotas, kai pantas anthrōpous phōtisantas dia tēs autōn didachēs.
"Your law is a lamp to my feet and a light to my paths." "For I do not walk in darkness, being lit by your law as by a lamp." One should know, however, that the law is called a lamp, but our Savior and Lord the sun of righteousness. For the one, like a lamp, barely lit up one nation; but the other enlightened the whole world. So too Christ the Master called the inspired John a lamp, since he appeared to the Jews while it was still night. Then the true light, which enlightens every man coming into the world, rose. And he called the holy apostles light, as having shared in that light and enlightened all human beings through their teaching.
118.106PG 80 80:1853
« Ὥμοσα, καὶ ἔστησα τοῦ φυλάξασθαι τὰ κρίματα τῆς δικαιοσύνης σου. » Τὴν βεβαίαν τῆς ψυχῆς κρίσιν ὅρκον ὠνόμασεν, ἐπειδὴ ὅρκῳ βεβαιοῦται τῶν πραγμάτων τὰ πλεῖστα.
« Hōmosa, kai estēsa tou phylaxasthai ta krimata tēs dikaiosynēs sou. » Tēn bebaian tēs psychēs krisin horkon ōnomasen, epeidē horkǭ bebaioutai tōn pragmatōn ta pleista.
"I have sworn and confirmed it, to keep the judgments of your righteousness." He named the firm judgment of the soul an oath, since most affairs are confirmed by an oath.
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· Ἐταπεινώθην ἕως σφόδρα, Κύριε, ζῆσόν με κατὰ τὸν λόγον σου. » Οὐχ ἁπλῶς ἔφη τεταπεινῶσθαι, ἀλλὰ σφόδρα τεταπεινῶσθαι· καὶ ταῦτα βασιλεὺς ὢν καὶ προφήτης, καὶ τὴν ἀπὸ τῆς ἀρετῆς παῤῥησίαν ἔχων, καὶ πλούτῳ κομῶν, καὶ τῶν πολεμίων κρατῶν. Ἀλλ᾿ οὔτε τῇ σοφίᾳ, οὔτε τῇ ἀνδρείᾳ, οὔτε τῇ δικαιοσύνῃ θαῤῥῆσαι ἠνέσχετο πώποτε· τῆς δὲ θείας ταῦτα χάριτος ὑπελάμβανε δῶρα. Καὶ ζωὴν δὲ αἰτῶν δοῦναι δυνάμενον, οὐκ ἀορίστως αἰτεῖ, ἀλλὰ τὴν λογικήν, τὴν ἔννομον, τὴν τῷ θείῳ νόμῳ λαμπρυνομένην.
; Etapeinōthēn heōs sphodra, Kyrie, zēson me kata ton logon sou. » Ouch haplōs ephē tetapeinōsthai, alla sphodra tetapeinōsthai; kai tauta basileus ōn kai prophētēs, kai tēn apo tēs aretēs parrhēsian echōn, kai ploutǭ komōn, kai tōn polemiōn kratōn. All᾿ oute tę̄ sophią, oute tę̄ andreią, oute tę̄ dikaiosynę̄ tharrhēsai ēnescheto pōpote; tēs de theias tauta charitos hypelambane dōra. Kai zōēn de aitōn dounai dynamenon, ouk aoristōs aitei, alla tēn logikēn, tēn ennomon, tēn tǭ theiǭ nomǭ lamprynomenēn.
"I have been humbled exceedingly, O Lord; give me life according to your word." He did not simply say he had been humbled, but exceedingly humbled; and this though he was king and prophet, had the boldness that comes from virtue, abounded in wealth, and overcame his enemies. Yet he never allowed himself to trust in wisdom, courage, or righteousness, but considered these gifts of divine grace. And asking for life from the one able to give it, he does not ask indefinitely, but for the rational life, the lawful life, made bright by the divine law.
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« Τὰ ἑκούσια τοῦ στόματός μου εὐδόκησον δὴ, Κύριε, καὶ τὰ κρίματά σου δίδαξόν με. › Τῶν τῆς ἀρετῆς κατορθωμάτων τὰ πλεῖστα μὲν οἱ θεῖοι νόμοι διαγορεύουσιν· ἔνια δὲ καὶ ἡ γνώμη προστίθησιν. Οὕτω καὶ τῶν θυσιῶν τὰ μὲν νομικὰ, τὰ δὲ γνωμικά. Τὰ μὲν γὰρ περὶ ἁμαρτίας, καὶ πλημμελείας, καὶ περὶ ἀγνοίας, ὁ νόμος προσφέρειν ἐκέλευσεν, καὶ ταῦτα οἷόν τι χρέος ἀπεδίδοτο τῷ Θεῷ. Τὰ δὲ τῇ φιλοτιμίᾳ τῆς γνώμης προσφερόμενα, δῶρα προσηγόρευσεν. Οὕτω καὶ νῦν τὴν μὲν σωφροσύνην, καὶ τὴν δικαιοσύνην, οἱ εὐαγγελικοὶ διαγορεύουσι λόγοι· παρθενία δὲ, καὶ μετὰ γάμον ἐγκράτεια, καὶ ἀκτημοσύνη, καὶ μονήρης βίος, καὶ ἡ ἐν ἐρήμοις διαγωγή, τῆς γνώμης ἔργα, τοῦ νόμου ὑπερπηδῶντα. Τὰ τοιαῦτα τοίνυν ὁ Προφήτης ἑκούσια προσηγόρευσεν. "Α γὰρ οὐχ ὑπόκειται νόμων ἀνάγκῃ, ἀλλὰ φιλοθέου γνώμης ὑπάρχει καρπός, εἰκότως ἑκούσια προσηγόρευται.
« Ta hekousia tou stomatos mou eudokēson dē, Kyrie, kai ta krimata sou didaxon me. › Tōn tēs aretēs katorthōmatōn ta pleista men hoi theioi nomoi diagoreuousin; enia de kai hē gnōmē prostithēsin. Houtō kai tōn thysiōn ta men nomika, ta de gnōmika. Ta men gar peri hamartias, kai plēmmeleias, kai peri agnoias, ho nomos prospherein ekeleusen, kai tauta hoion ti chreos apedidoto tǭ Theǭ. Ta de tę̄ philotimią tēs gnōmēs prospheromena, dōra prosēgoreusen. Houtō kai nyn tēn men sōphrosynēn, kai tēn dikaiosynēn, hoi euangelikoi diagoreuousi logoi; parthenia de, kai meta gamon enkrateia, kai aktēmosynē, kai monērēs bios, kai hē en erēmois diagōgē, tēs gnōmēs erga, tou nomou hyperpēdōnta. Ta toiauta toinyn ho Prophētēs hekousia prosēgoreusen. "A gar ouch hypokeitai nomōn anankę̄, alla philotheou gnōmēs hyparchei karpos, eikotōs hekousia prosēgoreutai.
"Accept, O Lord, the freewill offerings of my mouth, and teach me your judgments." Most of the achievements of virtue are prescribed by the divine laws, but some are added by free choice. So too among the sacrifices, some were prescribed by law, others by choice. Those for sin, trespass, and ignorance the law commanded to be offered, and these were paid to God as a kind of debt; but those offered from the generosity of the will it called gifts. So too now the words of the Gospel prescribe temperance and righteousness; but virginity, continence after marriage, poverty, the solitary life, and living in deserts are works of free choice that leap beyond the law. Such things the prophet called "freewill offerings." For what is not subject to the compulsion of laws but is the fruit of a God-loving will is fittingly called "freewill."
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« Ἡ ψυχή μου ἐν ταῖς χερσί σου διὰ παντὸς, καὶ τοῦ νόμου σου οὐκ ἐπελαθόμην. » Ὑπὸ τῆς σῆς γὰρ προνοίας φρουρούμενος, τὴν λήθην τῶν σῶν ἐξώρισα νόμων. « Ἔθεντο ἁμαρτωλοὶ παγίδα μοι, καὶ ἐκ τῶν ἐντολῶν σου οὐκ ἐπλανήθην. • Πολλὰς καὶ παντοδαπὰς καὶ ἄνθρωποι καὶ δαίμονες ἐπιβουλάς μοι τυρεύουσιν· ἐγὼ δὲ τὴν ἀπλανῆ τῶν σῶν ἐντολῶν πορείαν προειλόμην ὁδεύειν.
« Hē psychē mou en tais chersi sou dia pantos, kai tou nomou sou ouk epelathomēn. » Hypo tēs sēs gar pronoias phrouroumenos, tēn lēthēn tōn sōn exōrisa nomōn. « Ethento hamartōloi pagida moi, kai ek tōn entolōn sou ouk eplanēthēn. • Pollas kai pantodapas kai anthrōpoi kai daimones epiboulas moi tyreuousin; egō de tēn aplanē tōn sōn entolōn poreian proeilomēn hodeuein.
"My soul is in your hands continually, and I have not forgotten your law." "For guarded by your providence, I banished forgetfulness of your laws." "Sinners set a snare for me, but I did not stray from your commandments." "Both men and demons contrive many plots of every kind against me; but I chose to travel the unerring course of your commandments."
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« Ἐκληρονόμησα τὰ μαρτύριά σου εἰς τὸν αἰῶνα, ὅτι ἀγαλλίαμα τῆς καρδίας μού εἰσιν. • Κλῆρον αἰώνιόν τε καὶ ἄσυλον τὰ μαρτύριά σου εἶναι πιστεύων, ἐπὶ τῇ κτήσει τούτων ἀγάλλομαί τε καὶ εὐφραίνομαι.
« Eklēronomēsa ta martyria sou eis ton aiōna, hoti agalliama tēs kardias mou eisin. • Klēron aiōnion te kai asylon ta martyria sou einai pisteuōn, epi tę̄ ktēsei toutōn agallomai te kai euphrainomai.
"I have inherited your testimonies for ever, for they are the exultation of my heart." "Believing that your testimonies are an eternal and inviolable inheritance, I exult and rejoice in possessing them."
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« Ἔκλινα τὴν καρδίαν μου τοῦ ποιῆσαι τὰ δικαιώματά σου εἰς τὸν αἰῶνα, δι᾽ ἀντάμειψιν. » Τρυτάνῃ ἔοικε τὸ τῆς ψυχῆς βουλευτήριον· κατέχει δὲ τὴν τρυτάνην ὁ νοῦς ἡγεμονεύειν λαχών. Ἐὰν τοίνυν τοῖς εὐσεβέσι προσθῆται λογισμοῖς, ἀνάγκη κλίνειν ἐπὶ τὰ ἀμείνω τὰ ζυγά. Τοῦτο δεδρακέναι ὁ Προφήτης φησίν· « Ἔκλινα τὴν καρδίαν μου, τοῦ ποιῆσαι τὰ δικαιώματά σου εἰς τὸν αἰῶνα, δι᾿ ἀντάμειψιν. » Τὸ γὰρ ἐκ τούτων φυόμενον θεασάμενος κέρδος, ἀσπασίως τοὺς ὑπὲρ τούτων ἀνεδεξάμην ἰδρῶτας. Καὶ διδάσκων ὅπως τὰ θεῖα προείλετο, ἐπήγαγε·
« Eklina tēn kardian mou tou poiēsai ta dikaiōmata sou eis ton aiōna, di᾽ antameipsin. » Trytanę̄ eoike to tēs psychēs bouleutērion; katechei de tēn trytanēn ho nous hēgemoneuein lachōn. Ean toinyn tois eusebesi prosthētai logismois, anankē klinein epi ta ameinō ta zyga. Touto dedrakenai ho Prophētēs phēsin; « Eklina tēn kardian mou, tou poiēsai ta dikaiōmata sou eis ton aiōna, di᾿ antameipsin. » To gar ek toutōn phyomenon theasamenos kerdos, aspasiōs tous hyper toutōn anedexamēn idrōtas. Kai didaskōn hopōs ta theia proeileto, epēgage;
"I inclined my heart to perform your ordinances for ever, for the sake of reward." The soul's council chamber is like a balance, and the mind, which has the lot of ruling, holds the balance. If, then, it adds pious thoughts, the scales must incline to the better. The prophet says he has done this: "I inclined my heart to perform your ordinances for ever, for the sake of reward." "For seeing the gain that springs from them, I gladly took on the sweat for them." And teaching how he chose divine things, he added:
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« Παρανόμους ἐμίσησα, τὸν δὲ νόμον σου ἠγάπησα. » Τοὺς γὰρ παρανομεῖν ὑποτιθεμένους ἀποσεισάμενος λογισμοὺς, τὸν σὸν προτετίμηκα νόμον.
« Paranomous emisēsa, ton de nomon sou ēgapēsa. » Tous gar paranomein hypotithemenous aposeisamenos logismous, ton son protetimēka nomon.
"I hated the lawless, but I loved your law." "For shaking off the thoughts that suggest lawlessness, I preferred your law."
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« Βοηθός μου, καὶ ἀντιλήπτωρ μου εἶ, εἰς τοὺς λόγους σου ἐπήλπισα. • Οὐ δίχα δὲ τοῦτο τῆς σῆς βοηθείας κατώρθωσα, ἀλλὰ τῆς σῆς ἀπολαύσας ῥοπῆς, καὶ τῇ σῇ ἐλπίδι τρεφόμενος.
« Boēthos mou, kai antilēptōr mou ei, eis tous logous sou epēlpisa. • Ou dicha de touto tēs sēs boētheias katōrthōsa, alla tēs sēs apolausas rhopēs, kai tę̄ sę̄ elpidi trephomenos.
"You are my helper and my protector; I have hoped in your words." "I did not achieve this without your help, but by enjoying your aid and being nourished by hope in you."
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« Ἐκκλίνατε ἀπ᾿ ἐμοῦ πονηρευόμενοι, καὶ ἐξερευνήσω τὰς ἐντολὰς τοῦ Θεοῦ μου. » Ταῦτα, φησὶ, καὶ τοῖς ἀτόποις ἔλεγον λογισμοῖς, καὶ τοῖς τὰ φαῦλα συμβουλεύειν ἐπιχειροῦσιν, ὅτι μηδεμίαν μοι τοιαύτην ὑποτίθεσθε συμβουλήν· ἐμοὶ γὰρ κατὰ τὰς θείας ἐντολὰς προαιρετέα ζωή. Οὐχ ἁπλῶς δὲ ταύταις ἀκολουθήσω, ἀλλὰ μετὰ πάσης αὐτὰς ἀκριβείας ἀνερευνήσω· ὥστε μηδέν με τούτων λαθεῖν, ἀλλὰ πάντα πληρῶσαι, ὅσα τῶν ὅλων ὁ Κύριος ἐνετείλατο.
« Ekklinate ap᾿ emou ponēreuomenoi, kai exereunēsō tas entolas tou Theou mou. » Tauta, phēsi, kai tois atopois elegon logismois, kai tois ta phaula symbouleuein epicheirousin, hoti mēdemian moi toiautēn hypotithesthe symboulēn; emoi gar kata tas theias entolas proairetea zōē. Ouch haplōs de tautais akolouthēsō, alla meta pasēs autas akribeias anereunēsō; hōste mēden me toutōn lathein, alla panta plērōsai, hosa tōn holōn ho Kyrios eneteilato.
"Turn away from me, you evildoers, and I will search out the commandments of my God." "I said this," he says, "both to strange thoughts and to those who try to give bad advice: Suggest no such counsel to me; for I must choose a life according to the divine commandments. And I will not simply follow them, but search them out with all precision, so that none of them escapes me, but I fulfill all that the Lord of all commanded."
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« Ἀντιλαβοῦ μου κατὰ τὸ λόγιόν σου, καὶ ζῆσόν με, καὶ μὴ καταισχύνῃς με ἀπὸ τῆς προσδοκίας μου. » Τοῦτον τοίνυν ἔχοντα τὸν σκοπὸν τῆς σῆς προνοίας ἀξίωσον, ἵνα μὴ διαμαρτὼν τῆς ἐλπίδος αἰσχύνης ἀναπλησθῶ· τὸ δὲ λόγιον ἐνταῦθα τὴν ὑπόσχεσιν λέγει, ἀντὶ τοῦ, Τὴν ἐπαγγελθεῖσαν μοι παράσχου σωτηρίαν.
« Antilabou mou kata to logion sou, kai zēson me, kai mē kataischynę̄s me apo tēs prosdokias mou. » Touton toinyn echonta ton skopon tēs sēs pronoias axiōson, hina mē diamartōn tēs elpidos aischynēs anaplēsthō; to de logion entautha tēn hyposchesin legei, anti tou, Tēn epangeltheisan moi paraschou sōtērian.
"Uphold me according to your saying, and give me life, and do not put me to shame in my expectation." "Count me, then, with this aim, worthy of your providence, so that I may not miss my hope and be filled with shame." Here "saying" means the promise: that is, "Grant me the salvation promised to me."
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« Βοήθησόν μοι, καὶ σωθήσομαι, καὶ μελετήσω ἐν τοῖς δικαιώμασί σου διαπαντός. » Καὶ γὰρ τυχεῖν τῆς σωτηρίας τῶν σῶν δικαιωμάτων οὐκ ἀμελήσω, ἀλλὰ διαπαντὸς τὴν τούτων μελέτην ποιήσομαι. Μελέτην δὲ λέγει, οὐ τὴν ἐν λόγοις μόνον, ἀλλὰ καὶ τὴν ἐν ἔργοις.
« Boēthēson moi, kai sōthēsomai, kai meletēsō en tois dikaiōmasi sou diapantos. » Kai gar tychein tēs sōtērias tōn sōn dikaiōmatōn ouk amelēsō, alla diapantos tēn toutōn meletēn poiēsomai. Meletēn de legei, ou tēn en logois monon, alla kai tēn en ergois.
"Help me, and I shall be saved, and I will meditate on your ordinances continually." "For having obtained salvation, I will not neglect your ordinances, but will meditate on them continually." He means meditation not in words only, but also in deeds.
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« Ἐξουδένωσας πάντας τοὺς ἀποστατοῦντας ἀπὸ τῶν δικαιωμάτων σου, ὅτι ἄδικον τὸ ἐνθύμημα αὐτῶν. » Ταύτην δὲ περὶ τὰς σὰς ἐντολὰς σχήσω τὴν προθυμίαν, ἐπονειδίστους καὶ καταγελάστους γεγενημένους τοὺς τούτων παραβάτας εἰδώς.
« Exoudenōsas pantas tous apostatountas apo tōn dikaiōmatōn sou, hoti adikon to enthymēma autōn. » Tautēn de peri tas sas entolas schēsō tēn prothymian, eponeidistous kai katagelastous gegenēmenous tous toutōn parabatas eidōs.
"You have set at nought all who depart from your ordinances, for their thought is unjust." "I will have this eagerness for your commandments, knowing that those who transgress them have become objects of reproach and ridicule."
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« Παραβαίνοντας ἐλογισάμην πάντας τοὺς ἁμαρτωλοὺς τῆς γῆς· διὰ τοῦτο ἠγάπησα τὰ μαρτύριά σου. • Ἀντὶ τοῦ παραβαίνοντας, ὁ μὲν Θεοδοτίων εἰς οὐδὲν εἴρηκεν· ὁ δὲ Σύμμαχος σκωρίαν. ῾Ο δὲ Προφήτης δεδήλωκεν, ὡς ἐξουθενῶν καὶ αὐτὸς τῷ Θεῷ παραπλησίως τοὺς παραβάτας, πᾶσαν προθυμίαν εἰς τὴν ἐκπλήρωσιν τῶν θείων λογίων προσήνεγκεν· ὅτε δὴ τὴν τῆς παρανομίας ζημίαν εἰδώς.
« Parabainontas elogisamēn pantas tous hamartōlous tēs gēs; dia touto ēgapēsa ta martyria sou. • Anti tou parabainontas, ho men Theodotiōn eis ouden eirēken; ho de Symmachos skōrian. ῾O de Prophētēs dedēlōken, hōs exouthenōn kai autos tǭ Theǭ paraplēsiōs tous parabatas, pasan prothymian eis tēn ekplērōsin tōn theiōn logiōn prosēnenken; hote dē tēn tēs paranomias zēmian eidōs.
"I counted all the sinners of the earth as transgressors; therefore I loved your testimonies." For "transgressors" Theodotion said "as nothing," and Symmachus "dross." The prophet showed that, despising the transgressors like God, he brought all eagerness to fulfilling the divine oracles, since he knew the penalty of lawlessness.
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« Καθήλωσον ἐκ τοῦ φόβου σου τὰς σάρκας μου· ἀπὸ γὰρ τῶν κριμάτων σου ἐφοβήθην. » Ἡ ψυχή μου, φησί, τὸν σὸν περίκειται φόβον. Αλλ' ἐπειδὴ τὸ σῶμα κατεξανίσταται ταύτης, καὶ τὰ τούτου μέλη, παρακαλῶ τούτῳ καθηλωθῆναι τῷ φόβῳ· ὥστε αὐτὰ νεκρὰ τῇ ἁμαρτίᾳ γενόμενα, τῇ τῆς ψυχῆς ἀκολουθεῖν ποδηγίᾳ. Τοῦτο ἔοικε τῷ ἀποστολικῷ ἐκείνῳ ῥητῷ, « Νεκρώσατε τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακὴν, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρεία. • Καὶ πάλιν, « Χριστῷ συνεσταύρωμαι, ζῶ δὲ οὐκ ἔτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός. »
« Kathēlōson ek tou phobou sou tas sarkas mou; apo gar tōn krimatōn sou ephobēthēn. » Hē psychē mou, phēsi, ton son perikeitai phobon. All' epeidē to sōma katexanistatai tautēs, kai ta toutou melē, parakalō toutǭ kathēlōthēnai tǭ phobǭ; hōste auta nekra tę̄ hamartią genomena, tę̄ tēs psychēs akolouthein podēgią. Touto eoike tǭ apostolikǭ ekeinǭ rhētǭ, « Nekrōsate ta melē hymōn ta epi tēs gēs, porneian, akatharsian, pathos, epithymian kakēn, kai tēn pleonexian, hētis estin eidōlolatreia. • Kai palin, « Christǭ synestaurōmai, zō de ouk eti egō, zę̄ de en emoi Christos. »
"Nail my flesh with fear of you; for I am afraid of your judgments." "My soul," he says, "is clothed with fear of you. But since the body rises up against it, and its members, I ask that it be nailed down with this fear, so that its members, become dead to sin, may follow the soul's guidance." This resembles that apostolic saying: "Put to death your members that are on earth: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry." And again: "I have been crucified with Christ; it is no longer I who live, but Christ lives in me."
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· Ἐποίησα κρῖμα καὶ δικαιοσύνην, μὴ παραδῷς με τοῖς ἀδικοῦσί με. » Τοῖς σοῖς, φησὶν, ἀκολουθεῖν προελόμενος νόμοις, μὴ γένωμαι τοῖς δυσμενέσιν εὐάλωτος. Τίς δὲ νῦν ἔχει τοσαύτης ψυχῆς καθαρότητα, ὥστε σὺν παῤῥησίᾳ τοιούτοις χρήσασθαι λόγοις; Τούτοις μέν τοι καὶ ὁ θεῖος ᾿Απόστολος προσόμοια εἴρηκεν, « Ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστὶ, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν. » « Ἔκδεξαι τὸν δοῦλόν σου εἰς ἀγαθόν. » Ὁ δὲ Σύμμαχος, Ἀνάδεξαί με εἰς ἀγαθὸν τὸν δοῦλόν σου. Ὁ δὲ ᾿Ακύλας, καὶ ὁ Θεοδοτίων, ἐγγύησαι · ἀντὶ τοῦ, ᾿Αληθεύων, οὐ ψεύδομαι, πίστευσον ὑποσχομένῳ τῷ δούλῳ σου· αὐτὸς ἐγγυητὴς γενοῦ τῆς ἐμῆς ὑποσχέσεως, ὅτι σου πληρῶσαι σπουδάσω τοὺς νόμους. « Μὴ συκοφαντησάτωσάν με ὑπερήφανοι. » Ἀλγεινὸν ἡ συκοφαντία, κἂν μέγαν ἔχῃ μισθόν. Ταύτῃ καὶ ὁ θαυμάσιος περιπέπτωκεν Ἰωσὴφ, καὶ ἕτεροι μυρίοι. Παρακελεύεται δὲ καὶ ὁ Κύριος εὔχεσθαι μὴ εἰσελθεῖν εἰς πειρασμόν. Οὐδὲν οὖν ἀπεικὸς οὐδὲ ὁ Προφήτης πεποίηκε, ταύτην αἰτήσας τὴν αἴτησιν. Διαφερόντως γὰρ ἡ τῶν ἀλαζόνων καὶ δυνατῶν συκοφαντία χαλεπωτέρα. ᾿Αδικία γὰρ προσλαβοῦσα τὴν δυναστείαν μείζονα τὴν λώβην ἐργάζεται.
; Epoiēsa krima kai dikaiosynēn, mē paradǭs me tois adikousi me. » Tois sois, phēsin, akolouthein proelomenos nomois, mē genōmai tois dysmenesin eualōtos. Tis de nyn echei tosautēs psychēs katharotēta, hōste syn parrhēsią toioutois chrēsasthai logois? Toutois men toi kai ho theios ᾿Apostolos prosomoia eirēken, « Hē gar kauchēsis hēmōn hautē esti, to martyrion tēs syneidēseōs hēmōn. » « Ekdexai ton doulon sou eis agathon. » Ho de Symmachos, Anadexai me eis agathon ton doulon sou. Ho de ᾿Akylas, kai ho Theodotiōn, engyēsai ; anti tou, ᾿Alētheuōn, ou pseudomai, pisteuson hyposchomenǭ tǭ doulǭ sou; autos engyētēs genou tēs emēs hyposcheseōs, hoti sou plērōsai spoudasō tous nomous. « Mē sykophantēsatōsan me hyperēphanoi. » Algeinon hē sykophantia, kan megan echę̄ misthon. Tautę̄ kai ho thaumasios peripeptōken Iōsēph, kai heteroi myrioi. Parakeleuetai de kai ho Kyrios euchesthai mē eiselthein eis peirasmon. Ouden oun apeikos oude ho Prophētēs pepoiēke, tautēn aitēsas tēn aitēsin. Diapherontōs gar hē tōn alazonōn kai dynatōn sykophantia chalepōtera. ᾿Adikia gar proslabousa tēn dynasteian meizona tēn lōbēn ergazetai.
"I have done judgment and righteousness; do not hand me over to those who wrong me." "Having chosen to follow your laws," he says, "let me not become easy prey for my foes." Who now has such purity of soul as to use such words with confidence? The divine Apostle said something similar: "For this is our boast, the testimony of our conscience." "Receive your servant for good." Symmachus has: "Take up me your servant for good"; Aquila and Theodotion, "Be surety": that is, "Speaking the truth, I do not lie; trust your servant's promise; become yourself the guarantor of my promise that I will strive to fulfill your laws." "Let not the proud falsely accuse me." False accusation is painful, even if it brings a great reward. The admirable Joseph fell into it, and countless others. And the Lord bids us pray not to enter into temptation. So the prophet did nothing unfitting in making this request. For the false accusation of the arrogant and powerful is especially grievous; injustice joined to power works greater harm.
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« Οἱ ὀφθαλμοί μου ἐξέλιπον εἰς τὸ σωτήριόν σου, καὶ εἰς τὸ λόγιον τῆς δικαιοσύνης σου. » Πάλιν ἐνταῦθα λόγιον τὴν ὑπόσχεσιν καλεῖ. Διηνεκῶς, φησὶ, τὴν παρὰ σοῦ σωτηρίαν προσμένω, καὶ τῆς ὑποσχέσεως ἀναμένω τὸ τέλος. Τὸ δὲ ἐξέλιπον τέθεικε, τὴν ἐπιτεταμένην ἐπιθυμίαν δηλῶν.
« Hoi ophthalmoi mou exelipon eis to sōtērion sou, kai eis to logion tēs dikaiosynēs sou. » Palin entautha logion tēn hyposchesin kalei. Diēnekōs, phēsi, tēn para sou sōtērian prosmenō, kai tēs hyposcheseōs anamenō to telos. To de exelipon tetheike, tēn epitetamenēn epithymian dēlōn.
"My eyes have failed for your salvation and for the saying of your righteousness." Here again he calls the promise a "saying." "I continually await salvation from you," he says, "and wait for the fulfillment of the promise." He put "failed" to show his intense desire.
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« Ποίησον μετὰ τοῦ δούλου σου κατὰ τὸ ἔλεός σου, καὶ τὰ δικαιώματά σου δίδαξόν με. » Ὁ τοσαύτης ἀρετῆς ἐργάτης ἐλέους τυχεῖν ἀξιοῖ, καὶ διὰ τούτου σωτηρίας ἀπολαῦσαι αἰτεῖ. Καὶ οὐκ ἀπαιτεῖ μισθὸν, ἀλλὰ φιλανθρωπίαν αἰτεῖ.
« Poiēson meta tou doulou sou kata to eleos sou, kai ta dikaiōmata sou didaxon me. » Ho tosautēs aretēs ergatēs eleous tychein axioi, kai dia toutou sōtērias apolausai aitei. Kai ouk apaitei misthon, alla philanthrōpian aitei.
"Deal with your servant according to your mercy, and teach me your ordinances." The worker of such virtue asks to obtain mercy and through it to enjoy salvation. He does not demand a wage, but asks for love for humankind.
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« Δοῦλός σού εἰμι ἐγὼ, συνέτισόν με, καὶ γνώσομαι τὰ μαρτύριά σου.» Πάντες μὲν ἄνθρωποι φύσει δοῦλοι Θεοῦ, διαθέσει δὲ οἱ τοῦ Θεοῦ τὴν δεσποτείαν ἀσπασίως αἱρούμενοι. Ταύτης ὧν τῆς συμμορίας ὁ Προφήτης δοῦλον ἑαυτὸν ὀνομάζει, καὶ συνέσεως ἀξιωθῆναι παρακαλεῖ, ὥστε γνῶναι τοῦ Θεοῦ τὰ μαρτύρια.
« Doulos sou eimi egō, synetison me, kai gnōsomai ta martyria sou.» Pantes men anthrōpoi physei douloi Theou, diathesei de hoi tou Theou tēn despoteian aspasiōs hairoumenoi. Tautēs hōn tēs symmorias ho Prophētēs doulon heauton onomazei, kai syneseōs axiōthēnai parakalei, hōste gnōnai tou Theou ta martyria.
"I am your servant; give me understanding, and I will know your testimonies." All human beings are God's servants by nature, but those who gladly choose God's lordship are so by disposition. Being of this company, the prophet names himself a servant and asks to be counted worthy of understanding, so as to know God's testimonies.
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« Καιρὸς τοῦ ποιῆσαι τῷ Κυρίῳ, διεσκέδασαν τὸν νόμον σου.» Ὁ πάντα σταθμῷ καὶ μέτρῳ πρυτανεύων Θεὸς φέρει μὲν ἐπὶ πλεῖστον τῶν ἀνθρώπων τὰς ἁμαρτίας· ὅταν δὲ αὐξηθεῖσαν ἴδῃ τῇ μακροθυμίᾳ τὴν πονηρίαν, τότε τὴν τιμωρίαν ἐπάγει. Τοῦτο τοίνυν καὶ ἐνταῦθά φησι. Καιρὸς διαναστῆναι εἰς ἐπικουρίαν τῶν ἀδικουμένων, ὦ Δέσποτα· κομιδῆ γάρ σου τὸν νόμον ἐπάτησαν οἱ πολέμιοι. « Διὰ τοῦτο ἡγάπησα τὰς ἐντολάς σου ὑπὲρ χρυσίον καὶ τοπάζιον. » Ἐκεῖνοι μὲν οὖν τοῦ σοῦ κατεφρόνησαν νόμου. Ἐγὼ δὲ ἀξιεραστοτέρας ἡγοῦμαι τὰς σὰς ἐντολὰς χρυσίου καὶ λίθων πολυτελῶν. Τῶν γὰρ τιμίων λίθων τοπάζιος· ἀπὸ δὲ τοῦ ἑνὸς παρεδήλωσεν ἅπαντας. Εἰκὸς δὲ κατ᾿ ἐκεῖνον τὸν καιρὸν τοῦτον προτιμᾶσθαι τῶν ἄλλων.
« Kairos tou poiēsai tǭ Kyriǭ, dieskedasan ton nomon sou.» Ho panta stathmǭ kai metrǭ prytaneuōn Theos pherei men epi pleiston tōn anthrōpōn tas hamartias; hotan de auxētheisan idę̄ tę̄ makrothymią tēn ponērian, tote tēn timōrian epagei. Touto toinyn kai entautha phēsi. Kairos dianastēnai eis epikourian tōn adikoumenōn, ō Despota; komidē gar sou ton nomon epatēsan hoi polemioi. « Dia touto hēgapēsa tas entolas sou hyper chrysion kai topazion. » Ekeinoi men oun tou sou katephronēsan nomou. Egō de axierastoteras hēgoumai tas sas entolas chrysiou kai lithōn polytelōn. Tōn gar timiōn lithōn topazios; apo de tou henos paredēlōsen hapantas. Eikos de kat᾿ ekeinon ton kairon touton protimasthai tōn allōn.
"It is time for the Lord to act; they have broken up your law." God, who governs all by weight and measure, bears with human sins for a very long time; but when he sees wickedness increased by his long-suffering, then he brings punishment. He says this here too: "It is time to rise to the help of the wronged, Master; for the enemies have utterly trampled your law." "Therefore I loved your commandments more than gold and topaz." "They despised your law; but I consider your commandments more lovable than gold and precious stones." Topaz is among the precious stones, and by one he indicated all. It is likely that at that time this was valued above the others.
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« Διὰ τοῦτο πρὸς πάσας τὰς ἐντολάς σου κατωρθούμην· πᾶσαν ὁδὸν ἄδικον ἐμίσησα. » Ὁ γὰρ πόθος τὴν προθυμίαν ἐργάζεται· ἡ δὲ προθυμία τὴν μὲν εὐθεῖαν παραινεῖν ὁδὸν παρεσκεύαζε, τὴν δὲ τῆς ἀδικίας ἐμυσάττετο τρίβον. « Θαυμαστὰ τὰ μαρτύριά σου· διὰ τοῦτο ἐξηρεύνησε ταῦτα ἡ ψυχή μου. » Ἔδειξεν ὡς οὐ μάτην τούτων ἠράσθη. Ἀξιάγαστα γὰρ, φησὶν, ἐστὶ, καὶ ἱκανὰ καταθέλξαι, καὶ εἰς ἔρωτα διεγείραι τοὺς κατιδεῖν δυναμένους. Καὶ πόθεν τούτων κατέμαθες ἀρετήν;
« Dia touto pros pasas tas entolas sou katōrthoumēn; pasan hodon adikon emisēsa. » Ho gar pothos tēn prothymian ergazetai; hē de prothymia tēn men eutheian parainein hodon pareskeuaze, tēn de tēs adikias emysatteto tribon. « Thaumasta ta martyria sou; dia touto exēreunēse tauta hē psychē mou. » Edeixen hōs ou matēn toutōn ērasthē. Axiagasta gar, phēsin, esti, kai hikana katathelxai, kai eis erōta diegeirai tous katidein dynamenous. Kai pothen toutōn katemathes aretēn?
"Therefore I directed myself toward all your commandments; I hated every unjust way." For longing produces eagerness; and eagerness made me commend the straight road and abhor the path of injustice. "Your testimonies are wonderful; therefore my soul has searched them out." He showed that he did not love them in vain. "For they are admirable," he says, "and able to charm and rouse to love those who can behold them." And from where did you learn their excellence?
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« Ἡ δήλωσις τῶν λόγων σου φωτιεῖ, καὶ συνετιεῖ νηπίους. › Τῷ σῷ, φησὶ, καταυγαζόμενος φωτὶ ταύτην ἐδεξάμην τὴν γνῶσιν· καὶ πάντας δὲ τοὺς ἀγνοίᾳ κατεχομένους, καὶ βρέφεσιν ἐοικότας, ὁ σὸς νόμος συνέσεως ἐμφορεῖ.
« Hē dēlōsis tōn logōn sou phōtiei, kai synetiei nēpious. › Tǭ sǭ, phēsi, kataugazomenos phōti tautēn edexamēn tēn gnōsin; kai pantas de tous agnoią katechomenous, kai brephesin eoikotas, ho sos nomos syneseōs emphorei.
"The disclosure of your words will enlighten and give understanding to the simple." "Lit by your light," he says, "I received this knowledge; and your law fills with understanding all who are held by ignorance and are like infants."
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« Τὸ στόμα μου ἥνοιξα, καὶ εἴλκυσα πνεῦμα, ὅτι τὰς ἐντολάς σου ἐπεπόθουν. » Στόμα ἐνταῦθα καλεῖ τῆς διανοίας τὴν προθυμίαν. Αὕτη γὰρ ἕλκει τὴν χάριν τοῦ πνεύματος. Καὶ γὰρ ἀλλαχοῦ φησι· · Πλάτυνον τὸ στόμα σου, καὶ πληρώσω αὐτό. » Καὶ ὁ θεῖος ᾿Απόστολος ἐν ἀνοίξει τοῦ στόματος λόγον δοθῆναι παρεκάλεσε. Καὶ αὐτὸς δὲ ὁ Προφήτης ἐν ἑτέρῳ ἔφη ψαλμῷ· « Κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ. » Τοῦτο καὶ ἐνταῦθα ἔφη, « Τὸ στόμα μου ἤνοιξα, καὶ εἴλκυσα πνεῦμα, ὅτι τὰς ἐντολάς σου ἐπεπόθουν. » Γλιχόμενόν με γὰρ τῶν σῶν ἐντολῶν θεασάμενος τῆς σῆς ἠξίωσας χάριτος. « Ἐπίβλεψον ἐπ᾿ ἐμὲ, καὶ ἐλέησόν με, κατὰ τὸ κρίμα τῶν ἀγαπώντων τὸ ὄνομά σου. » Τῆς θείας εὐμενείας ἱκετεύει τυχεῖν, οὐχ ἁπλῶς, ἀλλ' ὡς εἴωθας, φησὶ, τοῖς ἀγαπῶσί σε παρέχειν τὸν ἔλεον. Τοῦτο γὰρ εἶπε, « Κατὰ τὸ κρῖμα τῶν ἀγαπώντων τὸ ὄνομά σου· · ἀντὶ τοῦ, Τῆς ἴσης τούτοις ἀπολαῦσαι ψήφου παρακαλῶ.
« To stoma mou hēnoixa, kai eilkysa pneuma, hoti tas entolas sou epepothoun. » Stoma entautha kalei tēs dianoias tēn prothymian. Hautē gar helkei tēn charin tou pneumatos. Kai gar allachou phēsi; ; Platynon to stoma sou, kai plērōsō auto. » Kai ho theios ᾿Apostolos en anoixei tou stomatos logon dothēnai parekalese. Kai autos de ho Prophētēs en heterǭ ephē psalmǭ; « Kyrios dōsei rhēma tois euangelizomenois dynamei pollę̄. » Touto kai entautha ephē, « To stoma mou ēnoixa, kai eilkysa pneuma, hoti tas entolas sou epepothoun. » Glichomenon me gar tōn sōn entolōn theasamenos tēs sēs ēxiōsas charitos. « Epiblepson ep᾿ eme, kai eleēson me, kata to krima tōn agapōntōn to onoma sou. » Tēs theias eumeneias hiketeuei tychein, ouch haplōs, all' hōs eiōthas, phēsi, tois agapōsi se parechein ton eleon. Touto gar eipe, « Kata to krima tōn agapōntōn to onoma sou; ; anti tou, Tēs isēs toutois apolausai psēphou parakalō.
"I opened my mouth and drew in breath, for I longed for your commandments." Here he calls the eagerness of the mind "mouth"; for it draws in the grace of the Spirit. Elsewhere too he says: "Open wide your mouth, and I will fill it." And the divine Apostle asked that a word be given him in the opening of his mouth. And the prophet himself said in another psalm: "The Lord will give a word to those who proclaim the good news with great power." He said this here too: "I opened my mouth and drew in breath (pneuma), for I longed for your commandments." "For seeing me yearning for your commandments, you counted me worthy of your grace." "Look upon me and have mercy on me, according to the judgment of those who love your name." He begs to obtain the divine favor, not without qualification, but "as you are accustomed," he says, "to give mercy to those who love you." For that is what he meant by "according to the judgment of those who love your name"; that is, "I ask to enjoy the same sentence as they."
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Τὰ διαβήματά μου κατεύθυνον κατὰ τὸ λόγιόν σου· καὶ μὴ κατακυριευσάτω μου πᾶσα ἀνομία.» Ἡμῶν γὰρ προεκφερόντων τὴν προθυμίαν, καὶ Θεοῦ παρέχοντος τὴν βοήθειαν, καὶ τὴν πορείαν εὐθύνοντος, χώραν οὐκ ἔχει τῆς ἁμαρτίας ἡ δυναστεία.
Ta diabēmata mou kateuthynon kata to logion sou; kai mē katakyrieusatō mou pasa anomia.» Hēmōn gar proekpherontōn tēn prothymian, kai Theou parechontos tēn boētheian, kai tēn poreian euthynontos, chōran ouk echei tēs hamartias hē dynasteia.
"Direct my steps according to your saying, and let no lawlessness rule over me." For when we bring forward our eagerness, and God supplies help and directs our course, the dominion of sin has no room.
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« Λύτρωσαί με ἀπὸ συκοφαντίας ἀνθρώπων, καὶ φυλάξω τὰς ἐντολάς σου. » Καὶ ὁ Δεσπότης Χριστὸς τοὺς ὀνειδιζομένους καὶ συκοφαντιζομένους ζηλωτοὺς καὶ μακαρίους ἐκάλεσεν· ἀλλὰ καὶ εὔξασθαι παρεγγύησε μὴ εἰσελθεῖν εἰς πειρασμόν. Συμβαίνει τοίνυν τοῖς εὐαγγελικοῖς νόμοις καὶ τοῦ Προφήτου ἡ προσευχή.
« Lytrōsai me apo sykophantias anthrōpōn, kai phylaxō tas entolas sou. » Kai ho Despotēs Christos tous oneidizomenous kai sykophantizomenous zēlōtous kai makarious ekalesen; alla kai euxasthai parengyēse mē eiselthein eis peirasmon. Symbainei toinyn tois euangelikois nomois kai tou Prophētou hē proseuchē.
"Redeem me from the false accusation of men, and I will keep your commandments." Christ the Master too called those reproached and falsely accused enviable and blessed; but he also urged us to pray not to enter into temptation. The prophet's prayer, then, agrees with the laws of the Gospel.
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« Τὸ πρόσωπόν σου ἐπίφανον ἐπὶ τὸν δοῦλόν σου, καὶ δίδαξόν με τὰ δικαιώματά σου. » ᾿Ασώματον μὲν τὸ Θεῖον, καὶ ἁπλοῦν, καὶ ἀσύνθετον. Σωματικώτερον δὲ καὶ παχύτερον ἡ θεία Γραφὴ περὶ αὐτοῦ διαλέγεται, τῇ φύσει τῇ τῶν ἀνθρώπων μετροῦσα τοὺς λόγους. Τοιγαροῦν τοῦ θείου προσώπου τὴν ἐπιφάνειαν νοητέον τὴν λύσιν τῶν λυπηρῶν, καὶ τὴν τῶν ἀγαθῶν χορηγίαν.
« To prosōpon sou epiphanon epi ton doulon sou, kai didaxon me ta dikaiōmata sou. » ᾿Asōmaton men to Theion, kai haploun, kai asyntheton. Sōmatikōteron de kai pachyteron hē theia Graphē peri autou dialegetai, tę̄ physei tę̄ tōn anthrōpōn metrousa tous logous. Toigaroun tou theiou prosōpou tēn epiphaneian noēteon tēn lysin tōn lypērōn, kai tēn tōn agathōn chorēgian.
"Make your face shine upon your servant, and teach me your ordinances." The divine is bodiless, simple, and uncompounded. But the divine Scripture speaks of it in more bodily and coarser terms, measuring its words to human nature. So the appearing of the divine face is to be understood as release from sorrows and the supply of good things.
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« Διεξόδους ὑδάτων κατέδυσαν οἱ ὀφθαλμοί μου, ἐπεὶ οὐκ ἐφύλαξα τὸν νόμον σου. » ᾿Αποστολικὸς καὶ οὗτος ὁ νόμος, « Εἰ γὰρ πάσχῃ, φησὶν, ἓν μέλος, συμπάσχει, φησὶ, πάντα τὰ μέλη. » Τὴν εὐαγγελικὴν τοίνυν ὁ Προφήτης μετέρχεται τελειότητα, τὰς τῶν ἄλλων παρανομίας ὀλοφυρόμενος. Διεξόδους δὲ ὑδάτων τὸ πλῆθος τῶν δακρύων ἐκάλεσεν, ἀντὶ τοῦ, Κρουνηδὸν ἔφερον τὰ δάκρυα, τὰς τῶν ἀνθρώπων παρανομίας θεώμενος.
« Diexodous hydatōn katedysan hoi ophthalmoi mou, epei ouk ephylaxa ton nomon sou. » ᾿Apostolikos kai houtos ho nomos, « Ei gar paschę̄, phēsin, hen melos, sympaschei, phēsi, panta ta melē. » Tēn euangelikēn toinyn ho Prophētēs meterchetai teleiotēta, tas tōn allōn paranomias olophyromenos. Diexodous de hydatōn to plēthos tōn dakryōn ekalesen, anti tou, Krounēdon epheron ta dakrya, tas tōn anthrōpōn paranomias theōmenos.
"My eyes poured down streams of water, because I did not keep your law." This too is an apostolic law: "For if one member suffers," it says, "all the members suffer together." The prophet, then, pursues the perfection of the Gospel by lamenting the transgressions of others. By "streams of water" he meant the abundance of tears; that is, "I shed tears in torrents, seeing the lawlessness of human beings."
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« Δίκαιος εἶ, Κύριε, καὶ εὐθεῖς αἱ κρίσεις σου. Ἐνετείλω δικαιοσύνην τὰ μαρτύριά σου, καὶ ἀλήθειαν σφόδρα. » Δικαίως ἅπαντα διέπεις, ὦ Δέσποτα, καὶ τῶν ἀνθρώπων κηδόμενος, καὶ δικαιοσύνης ἐργάτας ἀποφῆναι βουλόμενος. Καὶ νόμον ἔδωκας, καὶ διαμαρτύρῃ τοὺς παραβαίνοντας, ὁποίας τίσουσι δίκας, καὶ ὑπισχνῇ τοῖς φυλάττουσι τὰς ἀγαθὰς ἀντιδόσεις, καὶ βεβαιοῖς τὰς ἐπαγγελίας τοῖς ἔργοις. Τοῦτο γὰρ δηλοῖ τὸ ᾿Αλήθειαν σφόδρα.
« Dikaios ei, Kyrie, kai eutheis hai kriseis sou. Eneteilō dikaiosynēn ta martyria sou, kai alētheian sphodra. » Dikaiōs hapanta diepeis, ō Despota, kai tōn anthrōpōn kēdomenos, kai dikaiosynēs ergatas apophēnai boulomenos. Kai nomon edōkas, kai diamartyrę̄ tous parabainontas, hopoias tisousi dikas, kai hypischnę̄ tois phylattousi tas agathas antidoseis, kai bebaiois tas epangelias tois ergois. Touto gar dēloi to ᾿Alētheian sphodra.
"You are righteous, O Lord, and your judgments are upright. You commanded your testimonies as righteousness, and truth exceedingly." "You govern all things justly, Master, both caring for human beings and wishing to make them workers of righteousness. You gave a law, you solemnly warn transgressors what penalties they will pay, you promise good rewards to those who keep it, and you confirm your promises by deeds." This is what "truth exceedingly" shows.
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· Ἐξέτηξέ με ὁ ζῆλός σου, ὅτι ἐπελάθοντο τῶν λόγων σου οἱ ἐχθροί μου. » Καὶ τοὺς παρανομίᾳ συζῶντας ὁ Προφήτης θρηνεῖ, καὶ καταφρονούμενον ὁρῶν τὸν νομοθέτην, ἐνδίκως ἀγανακτεῖ. Οὗτος ὁ ζῆλος τὸν Φινεὲς ἀνεκήρυξεν. Οὗτος τὸν μέγαν Ἡλίαν ἀοίδιμον ἀπετέλεσε. Τούτῳ πυρπολούμενος ὁ καλλίνικος Στέφανος τὴν Ἰουδαίων ἀπιστίαν διήλεγξε. Τοῦτον ἐν ἑαυτῷ περιφέρων ὁ θεσπέσιος Παῦλος ἐβόα λέγων, « Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι; › Καὶ ὁ μακάριος δὲ Λουκᾶς περὶ αὐτοῦ φησιν, ὡς ἐν ᾿Αθήναις συνείχετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντι κατείδωλον οὖσαν τὴν πόλιν.
; Exetēxe me ho zēlos sou, hoti epelathonto tōn logōn sou hoi echthroi mou. » Kai tous paranomią syzōntas ho Prophētēs thrēnei, kai kataphronoumenon horōn ton nomothetēn, endikōs aganaktei. Houtos ho zēlos ton Phinees anekēryxen. Houtos ton megan Hēlian aoidimon apetelese. Toutǭ pyrpoloumenos ho kallinikos Stephanos tēn Ioudaiōn apistian diēlenxe. Touton en heautǭ peripherōn ho thespesios Paulos eboa legōn, « Tis asthenei, kai ouk asthenō? tis skandalizetai, kai ouk egō pyroumai? › Kai ho makarios de Loukas peri autou phēsin, hōs en ᾿Athēnais syneicheto to pneuma autou en autǭ theōrounti kateidōlon ousan tēn polin.
"Your zeal has consumed me, because my enemies forgot your words." The prophet both laments those who live in lawlessness and, seeing the lawgiver despised, is justly indignant. This zeal made Phinehas famous. This made the great Elijah celebrated. Burning with this, the victorious Stephen exposed the unbelief of the Jews. Carrying this in himself, the inspired Paul cried: "Who is weak, and I am not weak? Who is made to stumble, and I do not burn?" And the blessed Luke says of him that in Athens his spirit was provoked within him as he saw the city full of idols.
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« Πεπυρωμένον τὸ λόγιόν σου σφόδρα, καὶ ὁ δοῦλός σου ἠγάπησεν αὐτό. » Δόκιμος, φησὶν, ἐστὶ καὶ ἀκίβδηλος ὁ σὸς λόγος, καὶ μώμου παντὸς ἐλεύθερος· ἐγὼ δὲ περὶ τοῦτον θερμὸν ἔχω τὸ φίλτρον.
« Pepyrōmenon to logion sou sphodra, kai ho doulos sou ēgapēsen auto. » Dokimos, phēsin, esti kai akibdēlos ho sos logos, kai mōmou pantos eleutheros; egō de peri touton thermon echō to philtron.
"Your saying is tried in the fire exceedingly, and your servant has loved it." "Your word," he says, "is proven and pure and free of all blemish; and I have a warm affection for it."
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« Νεώτερος ἐγώ εἰμι, καὶ ἐξουδενωμένος, τὰ δικαιώματά σου οὐκ ἐπελαθόμην. » Ἡνίκα τῷ θείῳ Σαμουήλ παρηγγύησεν ὁ Θεὸς ἕνα τῶν παίδων τοῦ Ἰεσσαὶ βασιλέα χειροτονῆσαι, τοὺς μὲν ἄλλους καὶ ῥώμῃ, καὶ δυνάμει, καὶ κάλλει σώματος κεκοσμημένους ἀπεδοκίμασεν ἅπαντας, ἤρετο δὲ τοῦ Ἰεσσαὶ εἰ ἐκλελοίπει τὰ παιδάρια· τοῦ δὲ εἰρηκότος, ὑπολελείφθαι μειράκιον σμικρὸν, ὃ ποιμαίνει τὰ ποίμνια, καὶ ὡς ἀνάρμοστον βασιλείᾳ, ἐκέλευσεν ὁ προφήτης τοῦτον ἀχθῆναι, καὶ ἔχρισεν ἀφικόμενον παραχρῆμα. Ταύτης ἐνταῦθα τῆς δωρεᾶς ὁ Προφήτης ἐμνήσθη, καὶ φησί· Καὶ νέον ὄντα με, καὶ τοῖς γεγεννηκόσιν εὐτελῆ νομισθέντα, σὺ τοσαύτης ἠξίωσας χάριτος, καὶ προφήτην ὁμοῦ καὶ βασιλέα πεποίηκας · οὗ δὴ χάριν σὺν πάσῃ προθυμίᾳ τὰ σὰ φυλάττειν ἐφίεμαι δικαιώματα.
« Neōteros egō eimi, kai exoudenōmenos, ta dikaiōmata sou ouk epelathomēn. » Hēnika tǭ theiǭ Samouēl parēngyēsen ho Theos hena tōn paidōn tou Iessai basilea cheirotonēsai, tous men allous kai rhōmę̄, kai dynamei, kai kallei sōmatos kekosmēmenous apedokimasen hapantas, ēreto de tou Iessai ei ekleloipei ta paidaria; tou de eirēkotos, hypoleleiphthai meirakion smikron, ho poimainei ta poimnia, kai hōs anarmoston basileią, ekeleusen ho prophētēs touton achthēnai, kai echrisen aphikomenon parachrēma. Tautēs entautha tēs dōreas ho Prophētēs emnēsthē, kai phēsi; Kai neon onta me, kai tois gegennēkosin eutelē nomisthenta, sy tosautēs ēxiōsas charitos, kai prophētēn homou kai basilea pepoiēkas ; hou dē charin syn pasę̄ prothymią ta sa phylattein ephiemai dikaiōmata.
"I am young and despised; I have not forgotten your ordinances." When God bade the divine Samuel anoint one of Jesse's sons king, he rejected all the others, adorned with strength, power, and bodily beauty; and he asked Jesse whether his boys had run out. When he said there remained a small lad who was tending the flocks, as one unfit for kingship, the prophet ordered him brought and anointed him at once when he arrived. Here the prophet remembered this gift and says: "Though I was young and thought worthless by my parents, you counted me worthy of such grace and made me prophet and king at once; for this reason I long with all eagerness to keep your ordinances."
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« Ἡ δικαιοσύνη σου δικαιοσύνη εἰς τὸν αἰῶνα, καὶ ὁ νόμος σου ἀλήθεια. » Ὁ τοῖς ἀνθρωπίνοις νόμοις πειθόμενος οὐδὲ κατὰ τὸν παρόντα βίον τῆς παρὰ τῶν νομοθετούντων ἀπολαύει τιμῆς· ὁ δὲ ταῖς θείαις ἀκολουθῶν ἐντολαῖς, μισθὸν ἔχει τῶν πόνων τὴν ζωὴν τὴν αἰώνιον. Καὶ οἱ νόμοι δὲ οἱ ἀνθρώπειοι οὐ πάντως πάντες τὸ δίκαιον ἔχουσιν· ὁ δὲ τοῦ Θεοῦ νόμος ἀληθείᾳ λαμπρύνεται. Εἰκότως τοίνυν ἔφη· • Ἡ δικαιοσύνη σου δικαιοσύνη εἰς τὸν αἰῶνα, καὶ ὁ νόμος σου ἀλήθεια. »
« Hē dikaiosynē sou dikaiosynē eis ton aiōna, kai ho nomos sou alētheia. » Ho tois anthrōpinois nomois peithomenos oude kata ton paronta bion tēs para tōn nomothetountōn apolauei timēs; ho de tais theiais akolouthōn entolais, misthon echei tōn ponōn tēn zōēn tēn aiōnion. Kai hoi nomoi de hoi anthrōpeioi ou pantōs pantes to dikaion echousin; ho de tou Theou nomos alētheią lamprynetai. Eikotōs toinyn ephē; • Hē dikaiosynē sou dikaiosynē eis ton aiōna, kai ho nomos sou alētheia. »
"Your righteousness is righteousness for ever, and your law is truth." One who obeys human laws does not enjoy honor from the lawgivers even in the present life; but one who follows the divine commandments has eternal life as the reward of his labors. And human laws do not all have justice in every case; but God's law shines with truth. Rightly, then, he said: "Your righteousness is righteousness for ever, and your law is truth."
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« Θλίψεις καὶ ἀνάγκαι εὔροσάν με. » Ταῦτα γὰρ συνέζευκται τοῖς ἐρασταῖς τῆς ἀρετῆς. «Αἱ ἐντολαί σου μελέτη μου. · Ἐκ τῆς γὰρ τούτων διδασκαλίας τὴν ἀνδρίαν μανθάνω, καὶ φέρω γενναίως τὰ λυπηρά.
« Thlipseis kai anankai eurosan me. » Tauta gar synezeuktai tois erastais tēs aretēs. «Hai entolai sou meletē mou. ; Ek tēs gar toutōn didaskalias tēn andrian manthanō, kai pherō gennaiōs ta lypēra.
"Afflictions and distresses found me." For these are yoked to the lovers of virtue. "Your commandments are my meditation." "For from their teaching I learn courage and bear sorrows nobly."
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« Δικαιοσύνη τὰ μαρτύριά σου εἰς τὸν αἰῶνα. » ᾿Αντὶ τοῦ, Πρόξενα τῶν αἰωνίων ἐστὶν ἀγαθῶν. « Συνέτισόν με, καὶ ζήσομαι. » Ὑπὸ σοῦ γὰρ φωτιζόμενος τῆς ἀληθοῦς ζωῆς ἀπολαύσομαι.
« Dikaiosynē ta martyria sou eis ton aiōna. » ᾿Anti tou, Proxena tōn aiōniōn estin agathōn. « Synetison me, kai zēsomai. » Hypo sou gar phōtizomenos tēs alēthous zōēs apolausomai.
"Your testimonies are righteousness for ever." That is, they procure eternal good things. "Give me understanding, and I shall live." "For enlightened by you I will enjoy true life."
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· Ἐκέκραξα ἐν ὅλῃ καρδίᾳ μου, ἐπάκουσόν μου, Κύριε, τὰ δικαιώματά σου ἐκζητήσω. » Κραυγὴν πάλιν τὴν τῆς ψυχῆς προθυμίαν καλεῖ· διὰ τοῦτο προστέθεικε τὸ ἐν ὅλῃ καρδίᾳ μου. Οὕτω καὶ Μωσῆς ἐβόα σιγῶν· καὶ προσευχομένῳ κατὰ διάνοιαν ὁ Θεὸς ἔφη, « Τί βοᾷς πρὸς ἐμέ;»
; Ekekraxa en holę̄ kardią mou, epakouson mou, Kyrie, ta dikaiōmata sou ekzētēsō. » Kraugēn palin tēn tēs psychēs prothymian kalei; dia touto prostetheike to en holę̄ kardią mou. Houtō kai Mōsēs eboa sigōn; kai proseuchomenǭ kata dianoian ho Theos ephē, « Ti boąs pros eme?»
"I cried with my whole heart; hear me, O Lord; I will seek out your ordinances." Again he calls the eagerness of the soul a "cry"; that is why he added "with my whole heart." So too Moses cried out while silent; and to him praying in his mind God said, "Why do you cry to me?"
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· Ἐκέκραξά σοι, σῶσόν με, καὶ φυλάξω τὰ μαρτύριά σου. » Παρὰ σοῦ γὰρ τὴν σωτηρίαν δεχόμενος, φύλαξ τῶν σῶν γενήσομαι νόμων.
; Ekekraxa soi, sōson me, kai phylaxō ta martyria sou. » Para sou gar tēn sōtērian dechomenos, phylax tōn sōn genēsomai nomōn.
"I cried to you; save me, and I will keep your testimonies." "For receiving salvation from you, I will become a keeper of your laws."
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« Προέφθασα ἐν ἀωρίᾳ, καὶ ἐκέκραξα, εἰς τοὺς λόγους σου ἐπήλπισα. » Βασιλεὺς ὢν ὁ Προφήτης, καὶ μυρίαις φροντίσι περικλυζόμενος, καὶ πολεμικοὺς πρὸς ταύταις ἀναδεδεγμένος ἀγῶνας, οὐ μόνον ἡμέρας ὑπολαμπούσης τῷ Θεῷ τὰς ἱκετείας προσέφερεν · ἀλλὰ καὶ μεσούσης νυκτὸς, οὐκ ἀναμένων τὰς τῶν ἀλεκτρυόνων ᾠδάς. Οὕτως ἐπόθει τὸν πεποιηκότα Θεὸν, οὕτω προθύμως τὴν ἐκεῖθεν ᾔτει βοήθειαν.
« Proephthasa en aōrią, kai ekekraxa, eis tous logous sou epēlpisa. » Basileus ōn ho Prophētēs, kai myriais phrontisi periklyzomenos, kai polemikous pros tautais anadedegmenos agōnas, ou monon hēmeras hypolampousēs tǭ Theǭ tas hiketeias prosepheren ; alla kai mesousēs nyktos, ouk anamenōn tas tōn alektryonōn ǭdas. Houtōs epothei ton pepoiēkota Theon, houtō prothymōs tēn ekeithen ę̄tei boētheian.
"I came early, in the untimely hour, and cried; I hoped in your words." Though the prophet was king, flooded with countless cares, and had taken on military contests besides, he offered his supplications to God not only when day was dawning, but in the middle of the night, not waiting for the crowing of the cocks. So he longed for the God who made him; so eagerly he asked help from him.
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« Προέφθασαν οἱ ὀφθαλμοί μου πρὸς ὄρθρον, τοῦ μελετᾷν τὰ λόγιά σου. » Οὐ μόνον δὲ κατὰ τὸν τοῦ γλυκέως ὕπνου καιρὸν, ἀλλὰ καὶ παρὰ τὸν ὄρθρον, τῶν θείων νόμων ἐπεποίητο μελέτην. Ἡμεῖς δὲ πενίᾳ συζῶντες, καὶ πάσης φροντίδος ἀπηλλαγμένοι, ἐπὶ τῆς κλίνης διανυκτερεύομεν καλινδούμενοι καὶ οὐδὲ ἀρχομένης ἡμέρας τῷ δοτῆρι τῶν ἀγαθῶν τὸν ὕμνον προσφέρομεν.
« Proephthasan hoi ophthalmoi mou pros orthron, tou meletąn ta logia sou. » Ou monon de kata ton tou glykeōs hypnou kairon, alla kai para ton orthron, tōn theiōn nomōn epepoiēto meletēn. Hēmeis de penią syzōntes, kai pasēs phrontidos apēllagmenoi, epi tēs klinēs dianyktereuomen kalindoumenoi kai oude archomenēs hēmeras tǭ dotēri tōn agathōn ton hymnon prospheromen.
"My eyes came early to the dawn, to meditate on your sayings." "Not only at the time of sweet sleep, but also at dawn, I made meditation on the divine laws." But we, living in poverty and freed from every care, pass the night rolling on our beds, and do not offer the hymn to the giver of good things even when day begins.
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« Τῆς φωνῆς μου ἄκουσον, Κύριε, κατὰ τὸ ἔλεός σου, κατὰ τὸ κρῖμά σου ζῆσόν με. » Ὁ τοσούτοις κομῶν ἀγαθοῖς ἐλέου τυχεῖν ἀξιοῖ, καὶ οὐκ ἀορίστως αἰτεῖ τὸν ἔλεον · ἀλλὰ κατὰ τὴν ὀνησιφόρον ψῆφον.
« Tēs phōnēs mou akouson, Kyrie, kata to eleos sou, kata to krima sou zēson me. » Ho tosoutois komōn agathois eleou tychein axioi, kai ouk aoristōs aitei ton eleon ; alla kata tēn onēsiphoron psēphon.
"Hear my voice, O Lord, according to your mercy; according to your judgment give me life." The one abounding in so many good things asks to obtain mercy; and he does not ask for mercy without qualification, but according to the beneficial sentence.
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« Προσήγγισαν οἱ καταδιώκοντές με ἀνομίᾳ, ἀπὸ δὲ τοῦ νόμου σου ἐμακρύνθησαν. • Πόρρω γὰρ τῶν θείων νόμων εἰσὶν οἱ τῷ δικαίῳ πειρώμενοι πολεμεῖν. • Ὁ ἀθετῶν γὰρ ὑμᾶς, φησὶν, οὐχ ὑμᾶς ἀθετεῖ, ἀλλὰ τὸν ἀποστείλαντα ὑμᾶς. » Καί· « Ἐχθρεύσω τοῖς ἐχθροῖς σου, καὶ ἀντικείσομαι τοῖς ἀντικειμένοις σοι.
« Prosēngisan hoi katadiōkontes me anomią, apo de tou nomou sou emakrynthēsan. • Porrō gar tōn theiōn nomōn eisin hoi tǭ dikaiǭ peirōmenoi polemein. • Ho athetōn gar hymas, phēsin, ouch hymas athetei, alla ton aposteilanta hymas. » Kai; « Echthreusō tois echthrois sou, kai antikeisomai tois antikeimenois soi.
"Those who persecute me lawlessly drew near; they were far from your law." For those who try to make war on the righteous are far from the divine laws. "For he who rejects you," he says, "rejects not you but him who sent you." And: "I will be an enemy to your enemies and oppose those who oppose you."
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« Ἐγγὺς εἶ σὺ, Κύριε, καὶ πᾶσαι αἱ ὁδοί σου ἀλήθεια. » Ὁρᾶς, φησὶν, ἅπαντα, Κύριε· οὐ γὰρ ἀφέστηκας, ἀλλὰ τὴν οἰκουμένην πληροῖς, καὶ ἀληθείᾳ χρώμενος πρυτανεύεις τὴν κτίσιν. Τοῦτο καὶ αὐτὸς ὁ Θεὸς διὰ τοῦ προφήτου φησί · « Θεὸς ἐγγίζων ἐγώ εἰμι, καὶ οὐ Θεὸς πόῤῥωθεν. » Καὶ ὁ μακάριος Παῦλος, « Ἐν αὐτῷ, φησὶ, ζῶμεν, καὶ κινούμεθα, καὶ ἐσμέν. » « Κατ' ἀρχὰς ἔγνων ἐκ τῶν μαρτυρίων σου, ὅτι εἰς τὸν αἰῶνα ἐθεμελίωσας αὐτά. • Μαρτύρια καλεῖ τὸν οὐρανὸν, καὶ τὴν γῆν. « Καταβάς, φησὶ, διαμάρτυρε αὐτοῖς τὸν οὐρανὸν, καὶ τὴν γῆν. » Διὰ τοῦτο καὶ Μωσῆς ὁ μέγας τῆς ᾠδῆς ἀρχόμενος ἔφη · · Πρόσεχε, οὐρανὲ, καὶ λαλήσω· καὶ ἀκουέτω γῆ ῥήματα ἐκ στόματός μου. » Ἐν δὲ τούτοις ὁρᾶται διηνεκῶς ἡ τοῦ Θεοῦ πρόνοια · μετὰ πολλῆς γὰρ ὁδεύει τάξεως ἅπαντα. Ἐντεῦθεν, φησὶν, ἔγνων ἀκριβῶς, ὡς ἐγγὺς εἶ σὺ, καὶ παρεῖ τοῖς γινομένοις, καὶ λανθάνει σε τῶν πραγμάτων οὐδέν.
« Engys ei sy, Kyrie, kai pasai hai hodoi sou alētheia. » Horas, phēsin, hapanta, Kyrie; ou gar aphestēkas, alla tēn oikoumenēn plērois, kai alētheią chrōmenos prytaneueis tēn ktisin. Touto kai autos ho Theos dia tou prophētou phēsi ; « Theos engizōn egō eimi, kai ou Theos porrhōthen. » Kai ho makarios Paulos, « En autǭ, phēsi, zōmen, kai kinoumetha, kai esmen. » « Kat' archas egnōn ek tōn martyriōn sou, hoti eis ton aiōna ethemeliōsas auta. • Martyria kalei ton ouranon, kai tēn gēn. « Katabas, phēsi, diamartyre autois ton ouranon, kai tēn gēn. » Dia touto kai Mōsēs ho megas tēs ǭdēs archomenos ephē ; ; Proseche, ourane, kai lalēsō; kai akouetō gē rhēmata ek stomatos mou. » En de toutois horatai diēnekōs hē tou Theou pronoia ; meta pollēs gar hodeuei taxeōs hapanta. Enteuthen, phēsin, egnōn akribōs, hōs engys ei sy, kai parei tois ginomenois, kai lanthanei se tōn pragmatōn ouden.
"You are near, O Lord, and all your ways are truth." "You see all things, Lord," he says; "for you are not far off, but fill the world and govern creation using truth." God himself says this through the prophet: "I am a God who draws near, and not a God far off." And the blessed Paul: "In him," he says, "we live and move and have our being." "From the beginning I knew from your testimonies that you founded them for ever." He calls heaven and earth "testimonies": "Go down," it says, "and call heaven and earth to witness against them." That is why the great Moses too, beginning his song, said: "Give heed, O heaven, and I will speak; and let the earth hear the words of my mouth." In these God's providence is continually seen; for all things proceed in great order. "From this," he says, "I knew precisely that you are near, are present to what happens, and that nothing of what takes place escapes you."
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« Ἴδε τὴν ταπείνωσίν μου, καὶ ἐξελοῦ με, ὅτι τοῦ νόμου σου οὐκ ἐπελαθόμην. » «Ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται, » κατὰ τὴν τοῦ Κυρίου φωνήν. Καί · • Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. » Ταύτῃ καὶ ὁ θεῖος Προφήτης τὰς ἄλλας ἐκόσμησεν ἀρετάς · καὶ ταύτην προϊσχόμενος τὴν θείαν ἐπαγγέλλει βοήθειαν.
« Ide tēn tapeinōsin mou, kai exelou me, hoti tou nomou sou ouk epelathomēn. » «Ho tapeinōn heauton hypsōthēsetai, » kata tēn tou Kyriou phōnēn. Kai ; • Makarioi hoi ptōchoi tǭ pneumati, hoti autōn estin hē basileia tōn ouranōn. » Tautę̄ kai ho theios Prophētēs tas allas ekosmēsen aretas ; kai tautēn proïschomenos tēn theian epangellei boētheian.
"See my humiliation and deliver me, for I have not forgotten your law." "He who humbles himself will be exalted," according to the Lord's word; and: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." With this the divine prophet adorned his other virtues; and holding this forward, he calls for the divine help.
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« Κρῖνον τὴν κρίσιν μου, καὶ λύτρωσαί με διὰ τὸν λόγον σου ζῆσόν με. » Τῶν ὑποσχέσεων τὸν Δεσπότην ἀναμιμνήσκει, καὶ παρ᾿ αὐτοῦ τὴν σωτηρίαν αἰτεῖ, καὶ κρῖναι αὐτῷ καὶ τοῖς δυσμενέσιν ἀντιβολεῖ.
« Krinon tēn krisin mou, kai lytrōsai me dia ton logon sou zēson me. » Tōn hyposcheseōn ton Despotēn anamimnēskei, kai par᾿ autou tēn sōtērian aitei, kai krinai autǭ kai tois dysmenesin antibolei.
"Judge my cause and redeem me; for your word's sake give me life." He reminds the Master of his promises, asks salvation from him, and pleads with him to judge between him and his foes.
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« Μακρὰν ἀπὸ ἁμαρτωλῶν σωτηρία, ὅτι τὰ δικαιώματά σου οὐκ ἐξεζήτησαν. » Τῆς παρὰ σοῦ, φησὶ, σωτηρίας σφᾶς αὐτοὺς ἐστέρησαν οἱ παρανομίᾳ συζῶντες, μὴ βουληθέντες καταμαθεῖν τίνα πράττειν ἐνομοθέτησας.
« Makran apo hamartōlōn sōtēria, hoti ta dikaiōmata sou ouk exezētēsan. » Tēs para sou, phēsi, sōtērias sphas autous esterēsan hoi paranomią syzōntes, mē boulēthentes katamathein tina prattein enomothetēsas.
"Salvation is far from sinners, for they have not sought out your ordinances." "Those who live in lawlessness have deprived themselves of salvation from you," he says, "not wishing to learn what you have legislated to be done."
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« Οἱ οἰκτιρμοί σου πολλοί, Κύριε, κατὰ τὸ κρῖμά σου ζῆσόν με. » Πολὺς τῆς σῆς φιλανθρωπίας ὁ πλοῦτος · δικαία σου ἡ ψῆφος. Τὴν ἀπὸ τούτων σωτηρίαν αἰτῶ. « Πολλοὶ οἱ ἐκδιώκοντές με, καὶ θλίβοντές με· ἐκ τῶν μαρτυρίων σου οὐκ ἐξέκλινα. • Οὐδὲ πολλαῖς, φησὶ, περιστοιχιζόμενος συμφοραῖς, τῶν ὑπὸ σοῦ νενομοθετημένων ἠνεσχόμην τι παραβῆναι. Καὶ τοῦ ψαλμοῦ τὴν ὑπόθεσιν εἰρηκότες ἔφαμεν, ὡς πάντα ὁ θεῖος Δαβὶδ τὰ συμβεβηκότα αὐτῷ ἐν τῷδε συνήγαγε τῷ ψαλμῷ· καὶ ὅτι τὰ μὲν ἀρμόττει τοῖς ὑπὸ τοῦ Σαούλ προγεγενημένοις αὐτῷ λυπηροῖς· τὰ δὲ τοῖς ὑπὸ τοῦ ᾿Αβεσσαλώμ. Ταῦτα μέντοι δῆλον ὡς ὑπὸ τοῦ Σαούλ διωκόμενος εἴρηκε. Τηνικαῦτα γὰρ τῆς ἁμαρτίας ἀπείραστος ἦν.
« Hoi oiktirmoi sou polloi, Kyrie, kata to krima sou zēson me. » Polys tēs sēs philanthrōpias ho ploutos ; dikaia sou hē psēphos. Tēn apo toutōn sōtērian aitō. « Polloi hoi ekdiōkontes me, kai thlibontes me; ek tōn martyriōn sou ouk exeklina. • Oude pollais, phēsi, peristoichizomenos symphorais, tōn hypo sou nenomothetēmenōn ēneschomēn ti parabēnai. Kai tou psalmou tēn hypothesin eirēkotes ephamen, hōs panta ho theios Dabid ta symbebēkota autǭ en tǭde synēgage tǭ psalmǭ; kai hoti ta men armottei tois hypo tou Saoul progegenēmenois autǭ lypērois; ta de tois hypo tou ᾿Abessalōm. Tauta mentoi dēlon hōs hypo tou Saoul diōkomenos eirēke. Tēnikauta gar tēs hamartias apeirastos ēn.
"Your compassions are many, O Lord; according to your judgment give me life." "Great is the wealth of your love for humankind; just is your sentence. I ask the salvation that comes from these." "Many are those who persecute me and afflict me; I have not turned aside from your testimonies." "Even surrounded by many misfortunes," he says, "I did not allow myself to transgress anything you legislated." When stating the subject of the psalm we said that the divine David gathered into this psalm all that had befallen him, and that some things fit the sorrows he suffered earlier from Saul, others those from Absalom. These words, plainly, he spoke while pursued by Saul; for at that time he had no experience of sin.
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« Εἶδον ἀσυνετοῦντας, καὶ ἐξετηκόμην, ὅτι τὰ λόγιά σου οὐκ ἐφυλάξαντο. » Οὕτως ὁ μακάριος Παῦλος Ἰουδαίους ὠδύρετο· οὕτως αὐτὸς ὁ Δεσπότης τὴν Ἱερουσαλήμ ὠλοφύρετο· οὕτως ὁ θεῖος Ἱερεμίας τὴν τοῦ λαοῦ παρανομίαν ἐθρήνησεν. « Ἴδε ὅτι τὰς ἐντολάς σου ἠγάπησα, Κύριε, ἐν τῷ ἐλέει σου ζῆσόν με. » Συνεχῶς ἐντολῶν, καὶ νόμων, καὶ δικαιωμάτων μνημονεύει, καὶ μαρτυριῶν, τῶν περὶ ταῦτα πόθον δεικνύς.
« Eidon asynetountas, kai exetēkomēn, hoti ta logia sou ouk ephylaxanto. » Houtōs ho makarios Paulos Ioudaious ōdyreto; houtōs autos ho Despotēs tēn Hierousalēm ōlophyreto; houtōs ho theios Hieremias tēn tou laou paranomian ethrēnēsen. « Ide hoti tas entolas sou ēgapēsa, Kyrie, en tǭ eleei sou zēson me. » Synechōs entolōn, kai nomōn, kai dikaiōmatōn mnēmoneuei, kai martyriōn, tōn peri tauta pothon deiknys.
"I saw those without understanding and wasted away, because they did not keep your sayings." So the blessed Paul mourned the Jews; so the Master himself lamented Jerusalem; so the divine Jeremiah bewailed the lawlessness of the people. "See that I have loved your commandments, O Lord; in your mercy give me life." He continually mentions commandments, laws, ordinances, and testimonies, showing his longing for them.
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« ᾿Αρχὴ τῶν λόγων σου ἀλήθεια, καὶ εἰς τὸν αἰῶνα πάντα τὰ κρίματα τῆς δικαιοσύνης σου. » ᾿Αψευδεῖς ἔχεις τὰς ὑποσχέσεις · ἀληθείᾳ τὰς σὰς ἐπαγγελίας κοσμεῖς, ἔργῳ βεβαιοῖς τοὺς λόγους. Ἀρχὴν δὲ λόγων καλεῖ τὰς πρὸς τὸν Ἀβραὰμ ἐπαγγελίας. Ἐξ ἐκείνου γὰρ τὸ Ἰουδαίων συνέστη γένος. ᾿Αλλ' ἐπλήρωσε τὰς ὑποσχέσεις, καὶ ηὔξησε τὸν λαὸν ὡσεὶ τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει, καὶ ἐν τῷ σπέρματι αὐτοῦ ηὐλόγησε κατὰ τὰς ἐπαγγελίας πάντα τὰ ἔθνη. Τοῦτο γὰρ παρεδήλωσεν εἰρηκὼς, • Εἰς τὸν αἰῶνα πάντα τὰ κρίματα τῆς δικαιοσύνης σου. » Προφήτης γὰρ ὢν ἑώρα τοῦ Χριστοῦ τὸ αἰώνιον κράτος. Διὸ καὶ ἀληθείᾳ ἔφη κεκοσμῆσθαι τὴν τῶν θείων λογίων ἀρχήν.
« ᾿Archē tōn logōn sou alētheia, kai eis ton aiōna panta ta krimata tēs dikaiosynēs sou. » ᾿Apseudeis echeis tas hyposcheseis ; alētheią tas sas epangelias kosmeis, ergǭ bebaiois tous logous. Archēn de logōn kalei tas pros ton Abraam epangelias. Ex ekeinou gar to Ioudaiōn synestē genos. ᾿All' eplērōse tas hyposcheseis, kai ēuxēse ton laon hōsei ta astra tou ouranou tǭ plēthei, kai en tǭ spermati autou ēulogēse kata tas epangelias panta ta ethnē. Touto gar paredēlōsen eirēkōs, • Eis ton aiōna panta ta krimata tēs dikaiosynēs sou. » Prophētēs gar ōn heōra tou Christou to aiōnion kratos. Dio kai alētheią ephē kekosmēsthai tēn tōn theiōn logiōn archēn.
"The beginning of your words is truth, and all the judgments of your righteousness are for ever." "You have promises that do not lie; you adorn your promises with truth and confirm your words by deed." He calls the promises to Abraham the "beginning of words"; for from him the race of the Jews was formed. And he fulfilled the promises, increased the people like the stars of heaven in number, and in his seed blessed all the nations according to the promises. He indicated this by saying, "All the judgments of your righteousness are for ever." For being a prophet he saw the eternal power of Christ. That is why he said that the beginning of the divine oracles was adorned with truth.
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« ῎Αρχοντες κατεδίωξάν με δωρεάν, καὶ ἀπὸ τῶν λόγων σου ἐδειλίασεν ἡ καρδία μου. » Τοὺς πολεμοῦντας, φησὶ, καὶ διώκοντας οὐκ ἐφοβήθην, τοὺς δὲ σοὺς ἔδεισα νόμους. Διὸ καὶ καθεύδοντα τὸν πολέμιον εὑρὼν, ἀνελεῖν οὐκ ἐτολμήθην· καὶ τὸν πατραλοίαν δὲ ἐκεῖνον καὶ μυσαρὸν παῖδα οἰκτείρων, ἔλεγον· « Φείσασθέ μοι τοῦ παιδαρίου. » « ᾿Αγαλλιάσομαι ἐγὼ ἐπὶ τὰ λόγιά σου, ὡς ὁ εὑρίσκων σκῦλα πολλά. » Ἐπειδὴ πολεμίων ἐμνημόνευσε διωκόντων, εἰκότως καὶ τῶν σκύλων τὴν μνήμην παρήγαγε. Λέγει δὲ, ὅτι Πάντας εἰ ἀνεῖλον ἐκείνους, καὶ σκυλεύσας πλεῖστα ὅσα συνήγαγον λάφυρα, οὐκ ἂν οὕτως ηὐφράνθην, ὡς τοῖς σοῖς ἐπαγαλλόμενος νόμοις.
« ᾿Archontes katediōxan me dōrean, kai apo tōn logōn sou edeiliasen hē kardia mou. » Tous polemountas, phēsi, kai diōkontas ouk ephobēthēn, tous de sous edeisa nomous. Dio kai katheudonta ton polemion heurōn, anelein ouk etolmēthēn; kai ton patraloian de ekeinon kai mysaron paida oikteirōn, elegon; « Pheisasthe moi tou paidariou. » « ᾿Agalliasomai egō epi ta logia sou, hōs ho heuriskōn skyla polla. » Epeidē polemiōn emnēmoneuse diōkontōn, eikotōs kai tōn skylōn tēn mnēmēn parēgage. Legei de, hoti Pantas ei aneilon ekeinous, kai skyleusas pleista hosa synēgagon laphyra, ouk an houtōs ēuphranthēn, hōs tois sois epagallomenos nomois.
"Rulers persecuted me without cause, and my heart was afraid of your words." "I did not fear those who made war on me and pursued me," he says, "but I feared your laws." "That is why, finding my enemy asleep, I did not dare to kill him; and pitying that parricidal and abominable son, I said: Spare for me the young man." "I will exult over your sayings like one who finds much spoil." Since he mentioned pursuing enemies, he fittingly brought in mention of spoils too. He says: "If I had killed them all and, despoiling them, gathered very great plunder, I would not have rejoiced so much as I exult in your laws."
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« ᾿Αδικίαν ἐμίσησα καὶ ἐβδελυξάμην· τὸν δὲ νόμον σου ἠγάπησα. • ᾿Αληθὴς καὶ οὗτος ὁ λόγος. ῾Ο γὰρ θερμῶς περὶ τὰ θεῖα διακείμενος τἀναντία μυσάττεται.
« ᾿Adikian emisēsa kai ebdelyxamēn; ton de nomon sou ēgapēsa. • ᾿Alēthēs kai houtos ho logos. ῾O gar thermōs peri ta theia diakeimenos tanantia mysattetai.
"I hated and abhorred injustice, but I loved your law." This saying too is true. For one warmly disposed toward divine things loathes their opposites.
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« Ἑπτάκις τῆς ἡμέρας ἤνεσά σε, ἐπὶ τὰ κρίματα τῆς δικαιοσύνης σου. » Τινὲς τὸ ἐπτάκις, πλειστάκις ἡρμήνευσαν. Καὶ τοῦτο δὲ κἀκεῖνο τὸν θερμὸν ἔρωτα τοῦ Προφήτου δηλοῖ· τῆς γὰρ θείας ὑμνῳδίας οὐκ ἐλάμβανε κόρον.
« Heptakis tēs hēmeras ēnesa se, epi ta krimata tēs dikaiosynēs sou. » Tines to eptakis, pleistakis hērmēneusan. Kai touto de kakeino ton thermon erōta tou Prophētou dēloi; tēs gar theias hymnǭdias ouk elambane koron.
"Seven times a day I praised you for the judgments of your righteousness." Some interpreted "seven times" as "very many times." Either way it shows the prophet's warm love; for he never had his fill of divine hymnody.
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« Εἰρήνη πολλὴ τοῖς ἀγαπῶσι τὸν νόμον σου, καὶ οὐκ ἔστιν αὐτοῖς σκάνδαλον. • Οἱ τῷ θείῳ πυρπολούμενοι φίλτρῳ, καὶ τὴν πρὸς αὐτὸν εἰρήνην διὰ τῆς τῶν ἐντολῶν προσκτώμενοι φυλακῆς, κἂν ὑπὸ πάντων ἀνθρώπων πολεμῶνται, θυμήρη ζῶσι ζωήν. Καὶ μάρτυς ὁ θεσπέσιος Παῦλος βοῶν, « Ἐν παντὶ θλιβόμενοι, ἀλλ' οὐ στενοχωρούμενοι· ἀπορούμενοι, ἀλλ᾽ οὐκ ἐξαπορούμενοι· διωκόμενοι, ἀλλ' οὐκ ἐγκαταλιμπανόμενοι · καταβαλλόμενοι, ἀλλ᾽ οὐκ ἀπολλύμενοι. » Καὶ ὁ Κύριος δὲ τοὺς ἱεροὺς ἀποστόλους, ὡς πρόβατα ἐν μέσῳ λύκων, εἰς πᾶσαν ἀποστείλας τὴν οἰκουμένην, ἔφη πρὸς αὐτούς· « Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν, εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν. » « Προσεδόκων τὸ σωτήριόν σου, Κύριε, καὶ τὰς ἐντολάς σου ἠγάπησα. » Οὐδὲ συμφοραῖς περιστοιχιζόμενος ἀπέκοψα τὰς χρηστοτέρας ἐλπίδας · ἀλλὰ τὴν σὴν ἀναμένων διετέλεσα σωτηρίαν, καὶ ταῖς σαῖς ἑπόμενος ἐντολαῖς. « Ἐφύλαξεν ἡ ψυχή μου τὰ μαρτύριά σου, καὶ ἠγάπησεν αὐτὰ σφόδρα. Ἐφύλαξα τὰς ἐντολάς σου, καὶ τὰ μαρτύριά σου, ὅτι πᾶσαι αἱ ὁδοί μου ἐναντίον σου, Κύριε. » Εἰδὼς γὰρ ὡς ἅπαντα ἐφορᾶς, ὡς ὑπὸ σοὶ θεατῇ πολιτευόμενος, οὐ μόνον ἐπλήρωσά σου τὰς ἐντολὰς, ἀλλὰ καὶ μετὰ θερμῆς τοῦτο δέδρακα διαθέσεως.
« Eirēnē pollē tois agapōsi ton nomon sou, kai ouk estin autois skandalon. • Hoi tǭ theiǭ pyrpoloumenoi philtrǭ, kai tēn pros auton eirēnēn dia tēs tōn entolōn prosktōmenoi phylakēs, kan hypo pantōn anthrōpōn polemōntai, thymērē zōsi zōēn. Kai martys ho thespesios Paulos boōn, « En panti thlibomenoi, all' ou stenochōroumenoi; aporoumenoi, all᾽ ouk exaporoumenoi; diōkomenoi, all' ouk enkatalimpanomenoi ; kataballomenoi, all᾽ ouk apollymenoi. » Kai ho Kyrios de tous hierous apostolous, hōs probata en mesǭ lykōn, eis pasan aposteilas tēn oikoumenēn, ephē pros autous; « Eirēnēn tēn emēn didōmi hymin, eirēnēn tēn emēn aphiēmi hymin. » « Prosedokōn to sōtērion sou, Kyrie, kai tas entolas sou ēgapēsa. » Oude symphorais peristoichizomenos apekopsa tas chrēstoteras elpidas ; alla tēn sēn anamenōn dietelesa sōtērian, kai tais sais hepomenos entolais. « Ephylaxen hē psychē mou ta martyria sou, kai ēgapēsen auta sphodra. Ephylaxa tas entolas sou, kai ta martyria sou, hoti pasai hai hodoi mou enantion sou, Kyrie. » Eidōs gar hōs hapanta ephoras, hōs hypo soi theatę̄ politeuomenos, ou monon eplērōsa sou tas entolas, alla kai meta thermēs touto dedraka diatheseōs.
"Great peace have those who love your law, and they have no stumbling block." Those who burn with divine love and acquire peace with him by keeping the commandments live a delightful life even if they are warred on by all people. The inspired Paul is a witness, crying: "Afflicted in every way, but not crushed; perplexed, but not despairing; persecuted, but not forsaken; struck down, but not destroyed." And the Lord, sending the holy apostles into the whole world like sheep among wolves, said to them: "My peace I give to you, my peace I leave with you." "I looked for your salvation, O Lord, and loved your commandments." "Not even when surrounded by misfortunes did I cut off my better hopes; but I continued awaiting your salvation and following your commandments." "My soul kept your testimonies and loved them exceedingly. I kept your commandments and your testimonies, for all my ways are before you, O Lord." "Knowing that you see all things, and living as under your eye, I not only fulfilled your commandments, but did so with warm affection."
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· Ἐγγισάτω ἡ δέησίς μου ἐνώπιόν σου, Κύριε, κατὰ τὸ λόγιόν σου συνέτισόν με. » Πᾶσαν τὴν ἱκετείαν προσενεγκὼν, ἀντιβολεῖ δεχθῆναι καὶ μὴ ἀποῤῥιφθῆναι τὴν δέησιν· καὶ παρακαλεῖ σύνεσιν λαβεῖν, οὐκ ἀνθρωπίνην, ἀλλὰ τῶν θείων λογίων τὴν γνῶσιν.
; Engisatō hē deēsis mou enōpion sou, Kyrie, kata to logion sou synetison me. » Pasan tēn hiketeian prosenenkōn, antibolei dechthēnai kai mē aporrhiphthēnai tēn deēsin; kai parakalei synesin labein, ouk anthrōpinēn, alla tōn theiōn logiōn tēn gnōsin.
"Let my petition come near before you, O Lord; according to your saying give me understanding." Having offered his whole supplication, he pleads that his petition be received and not cast away, and asks to receive understanding, not human understanding, but knowledge of the divine oracles.
118.170PG 80 80:1871
« Εἰσέλθοι τὸ ἀξίωμά μου ἐνώπιόν σου, Κύριε · κατὰ τὸ λόγιόν σου ῥῦσαί με. » ᾿Αξίωμα τὴν ἱκετείαν καλεῖ· τοῦτο γὰρ καὶ παρὰ τοῖς ἄλλοις εὗρον ἑρμηνευταῖς. Διαφόροις μέντοι χρώμενος λόγοις, τὸν Δεσπότην μειλίσσεται.
« Eiselthoi to axiōma mou enōpion sou, Kyrie ; kata to logion sou rhysai me. » ᾿Axiōma tēn hiketeian kalei; touto gar kai para tois allois heuron hermēneutais. Diaphorois mentoi chrōmenos logois, ton Despotēn meilissetai.
"Let my request come in before you, O Lord; according to your saying deliver me." He calls the supplication a "request"; for I found this in the other translators too. Using various words, he propitiates the Master.
118.171PG 80 80:1873
« Ἐξερεύξαιντο τὰ χείλη μου ὕμνον, ὅταν διδάξῃς με τὰ δικαιώματά σου. » Κατάλληλος ἡ ἐρυγὴ τῇ τροφῇ · τὰ γὰρ σὰ, φησὶ, μανθάνων δικαιώματα, σοὶ τῷ τῶν τοιούτων διδασκάλῳ προσοίσω τὴν ὑμνῳδίαν.
« Exereuxainto ta cheilē mou hymnon, hotan didaxę̄s me ta dikaiōmata sou. » Katallēlos hē erygē tę̄ trophę̄ ; ta gar sa, phēsi, manthanōn dikaiōmata, soi tǭ tōn toioutōn didaskalǭ prosoisō tēn hymnǭdian.
"Let my lips pour forth a hymn, when you teach me your ordinances." The outpouring corresponds to the food; "for learning your ordinances," he says, "I will offer hymnody to you, the teacher of such things."
118.172PG 80 80:1873
« Φθέγξαιτο ἡ γλῶσσά μου τὰ λόγιά σου, ὅτι πᾶσαι αἱ ἐντολαί σου δικαιοσύνη. » Εἰς μελέτην τῶν σῶν λογίων τὴν γλῶτταν ἀφιερώσω, εἰδὼς πάσῃ σου δικαιοσύνῃ κεκοσμημένας τὰς ἐντολάς.
« Phthenxaito hē glōssa mou ta logia sou, hoti pasai hai entolai sou dikaiosynē. » Eis meletēn tōn sōn logiōn tēn glōttan aphierōsō, eidōs pasę̄ sou dikaiosynę̄ kekosmēmenas tas entolas.
"Let my tongue speak your sayings, for all your commandments are righteousness." "I will dedicate my tongue to meditation on your sayings, knowing your commandments adorned with all righteousness."
118.173PG 80 80:1873
« Γενέσθω ἡ χείρ σου τοῦ σῶσαί με, ὅτι τὰς ἐντολάς σου ᾑρετισάμην. » Ὁ μὲν Σύμμαχος εἰλόμην, ὁ δὲ ᾿Ακύλας καὶ Θεοδοτίων ἐξελεξάμην εἰρήκασι. Χεῖρα δὲ καλεῖ τὴν θείαν ἐνέργειαν, ὑφ᾽ ἧς ἀντιβολεῖ τῆς θείας σωτηρίας τυχεῖν.
« Genesthō hē cheir sou tou sōsai me, hoti tas entolas sou hę̄retisamēn. » Ho men Symmachos eilomēn, ho de ᾿Akylas kai Theodotiōn exelexamēn eirēkasi. Cheira de kalei tēn theian energeian, hyph᾽ hēs antibolei tēs theias sōtērias tychein.
"Let your hand be there to save me, for I have chosen your commandments." Symmachus said "I took," Aquila and Theodotion "I chose out." He calls the divine action a "hand," by which he pleads to obtain divine salvation.
118.174PG 80 80:1873
· Ἐπεπόθησα τὸ σωτήριόν σου, Κύριε, καὶ ὁ νόμος σου μελέτη μου ἐστί. » Ἱμείρομαι, φησὶ, παρὰ σοῦ σωτηρίας τυχεῖν, τὸν σὸν νόμον μελέτην ἔχων ἐνδελεχῆ.
; Epepothēsa to sōtērion sou, Kyrie, kai ho nomos sou meletē mou esti. » Himeiromai, phēsi, para sou sōtērias tychein, ton son nomon meletēn echōn endelechē.
"I longed for your salvation, O Lord, and your law is my meditation." "I yearn to obtain salvation from you, having your law as my continual meditation."
118.175PG 80 80:1873
« Ζήσεται ἡ ψυχή μου, καὶ αἰνέσει σε, καὶ τὰ κρίματά σου βοηθήσει μοι. » Οἶδα δὲ ὡς οὐχ ἁμαρτήσομαι τῆς ἐλπίδος, ἀλλὰ τῆς ἀληθοῦς ζωῆς παρὰ σοῦ τεύξομαι, καὶ αἰνέσω σε τὸν δοτῆρα τῶν ἀγαθῶν.
« Zēsetai hē psychē mou, kai ainesei se, kai ta krimata sou boēthēsei moi. » Oida de hōs ouch hamartēsomai tēs elpidos, alla tēs alēthous zōēs para sou teuxomai, kai ainesō se ton dotēra tōn agathōn.
"My soul will live and praise you, and your judgments will help me." "I know that I will not miss my hope, but will obtain true life from you and praise you, the giver of good things."
118.176PG 80 80:1873
« Ἐπλανήθην ὡς πρόβατον ἀπολωλός. » Τοῦτο καὶ τῷ Προφήτῃ λέγειν μετὰ τὴν ἁμαρτίαν ἥρμοττεν, καὶ πάσῃ τῇ τῶν ἀνθρώπων φύσει. « Ζήτησον τὸν δοῦλόν σου, ὅτι τὰς ἐντολάς σου οὐκ ἐπελαθόμην. » Εἰ γὰρ καὶ παρέβη τινὰς, ἀλλὰ λήθην τούτων οὐκ ἐδέξατο παντελῆ. Ἀλλὰ ταύτην μὲν ὁ Προφήτης προσενήνοχε τὴν εὐχήν · τετύχηκε δὲ πᾶσα τῶν ἀνθρώπων ἡ φύσις τῆς σωτηρίας. Ἔδραμε γὰρ ὁ καλὸς ποιμὴν ἐπὶ τὸ πλανώμενον πρόβατον, καὶ περιελθὼν τὰ ὄρη καὶ τοὺς βουνούς · παρὰ ταῦτα γὰρ ἐπλανᾶτο λατρεῦον τοῖς δαίμοσιν · εὖρε, καὶ ἐπὶ τῶν ὤμων ἐπανήγαγεν · καὶ εὐφράνθη ἐπ᾿ αὐτῷ μᾶλλον ἢ ἐπὶ τοῖς ἐννενήκοντα ἐννέα τοῖς μὴ πεπλανημένοις. Ἡμεῖς δὲ τοῦ ψαλμοῦ τὴν ἑρμηνείαν ἐν κεφαλαίῳ ποιησάμενοι, παρακαλοῦμεν τοὺς ἐντυγχάνοντας, μὴ ἀρκεσθῆναι τοῖς γεγραμμένοις, μηδὲ νομίσαι μόνον ταῦτα τῷ Προφήτῃ προσήκειν· ἀλλ᾽ ἕκαστον τὴν πρόσφορον ἐκ τούτων ὠφέλειαν λαβεῖν, καὶ φάρμακον ἀλεξητήριον τοῖς οἰκείοις κατασκευάσαι παθήμασιν.
« Eplanēthēn hōs probaton apolōlos. » Touto kai tǭ Prophētę̄ legein meta tēn hamartian hērmotten, kai pasę̄ tę̄ tōn anthrōpōn physei. « Zētēson ton doulon sou, hoti tas entolas sou ouk epelathomēn. » Ei gar kai parebē tinas, alla lēthēn toutōn ouk edexato pantelē. Alla tautēn men ho Prophētēs prosenēnoche tēn euchēn ; tetychēke de pasa tōn anthrōpōn hē physis tēs sōtērias. Edrame gar ho kalos poimēn epi to planōmenon probaton, kai perielthōn ta orē kai tous bounous ; para tauta gar eplanato latreuon tois daimosin ; eure, kai epi tōn ōmōn epanēgagen ; kai euphranthē ep᾿ autǭ mallon ē epi tois ennenēkonta ennea tois mē peplanēmenois. Hēmeis de tou psalmou tēn hermēneian en kephalaiǭ poiēsamenoi, parakaloumen tous entynchanontas, mē arkesthēnai tois gegrammenois, mēde nomisai monon tauta tǭ Prophētę̄ prosēkein; all᾽ hekaston tēn prosphoron ek toutōn ōpheleian labein, kai pharmakon alexētērion tois oikeiois kataskeuasai pathēmasin.
"I have gone astray like a lost sheep." It suited both the prophet after his sin and all human nature to say this. "Seek your servant, for I have not forgotten your commandments." For even if he transgressed some, he did not fall into complete forgetfulness of them. The prophet offered this prayer, but the whole of human nature obtained salvation. For the good shepherd ran after the straying sheep, went about the mountains and hills (for it was straying among them, serving the demons), found it, brought it back on his shoulders, and rejoiced over it more than over the ninety-nine that had not gone astray. Having made the interpretation of the psalm in summary, we exhort the readers not to be content with what is written, nor to think that these things belong to the prophet alone, but that each should take the appropriate benefit from them and prepare a healing remedy for his own passions.
Chapter 119
119.1PG 80 80:1873
«᾿Ωδὴ τῶν ἀναβαθμῶν. » Ὁ Θεοδοτίων ᾄσμα τῶν ἀναβάσεων· ὁ δὲ Σύμμαχος καὶ ὁ ᾿Ακύλας, εἰς τὰς ἀναβάσεις. Δηλοῦσι μέντοι αἱ ἀναβάσεις, ἢ οἱ ἀναβαθμοὶ, τοῦ αἰχμαλωτευθέντος λαοῦ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον. Προειδυῖα γὰρ ἡ χάρις τοῦ Πνεύματος, καὶ τὴν αἰχμαλωσίαν, καὶ τὴν ἐσομένην ἐλευθερίαν, καὶ ταῦτα κἀκεῖνα προείρηκε · κἀκείνων ὠφέλειαν μηχανωμένη, καὶ ἡμῖν τὸ ἐντεῦθεν προσφέρουσα κέρδος. Οὐ τὰ αὐτὰ δὲ ἕκαστος τῶν ἀναβαθμῶν προθεσπίζει, ἀλλὰ ὁ μὲν τὰς ἐν Βαβυλῶνι συμφορὰς, ὁ δὲ τῆς ἐπανόδου τὰ εὐαγγέλια· ὁ δὲ τὴν κατὰ τὴν ὁδὸν εὐφροσύνην· ἄλλος τοὺς μετὰ τὴν ἐπάνοδον γεγενημένους πολέμους· ἕτερος τοῦ ναοῦ τὴν οἰκοδομήν. Καὶ τὸ ποικίλον τῆς προφητείας ἐξελαύνει τῆς μελῳδίας τὸν κόρον. Ἕκαστος δὲ τούτων ἐσχημάτισται τῶν ψαλμῶν εἰς τὸν τῶν τηνικαῦτα γεγενημένων ἁγίων χορόν. Ἐκείνους γὰρ ὁ προφητικὸς εἰσάγει λόγος τὰ προκείμενα λέγοντας. Ὁ μέντοι πρῶτος τῶν ἀναβαθμῶν, καὶ τὰς συμφορὰς ἐξηγεῖται, καὶ τὴν θείαν εὐμένειαν. « Πρὸς Κύριον ἐν τῷ θλίβεσθαί με ἐκέκραξα, καὶ εἰσήκουσέ μου. » Καὶ τὸ μέγεθος τῆς ἀνίας ἐδίδαξε τὸ προοίμιον, καὶ τὴν τῆς θείας φιλανθρωπίας ὑπερβολήν. ᾿Ανιώμενος γὰρ, φησὶν, ἐδεήθην τοῦ Δεσπότου, καὶ τῆς εὐμενείας ἀπήλαυσα· εἶτα λέγει καὶ τίσιν ἐχρήσατο λόγοις δεόμενος.
«᾿Ōdē tōn anabathmōn. » Ho Theodotiōn ąsma tōn anabaseōn; ho de Symmachos kai ho ᾿Akylas, eis tas anabaseis. Dēlousi mentoi hai anabaseis, ē hoi anabathmoi, tou aichmalōteuthentos laou tēn apo Babylōnos epanodon. Proeiduia gar hē charis tou Pneumatos, kai tēn aichmalōsian, kai tēn esomenēn eleutherian, kai tauta kakeina proeirēke ; kakeinōn ōpheleian mēchanōmenē, kai hēmin to enteuthen prospherousa kerdos. Ou ta auta de hekastos tōn anabathmōn prothespizei, alla ho men tas en Babylōni symphoras, ho de tēs epanodou ta euangelia; ho de tēn kata tēn hodon euphrosynēn; allos tous meta tēn epanodon gegenēmenous polemous; heteros tou naou tēn oikodomēn. Kai to poikilon tēs prophēteias exelaunei tēs melǭdias ton koron. Hekastos de toutōn eschēmatistai tōn psalmōn eis ton tōn tēnikauta gegenēmenōn hagiōn choron. Ekeinous gar ho prophētikos eisagei logos ta prokeimena legontas. Ho mentoi prōtos tōn anabathmōn, kai tas symphoras exēgeitai, kai tēn theian eumeneian. « Pros Kyrion en tǭ thlibesthai me ekekraxa, kai eisēkouse mou. » Kai to megethos tēs anias edidaxe to prooimion, kai tēn tēs theias philanthrōpias hyperbolēn. ᾿Aniōmenos gar, phēsin, edeēthēn tou Despotou, kai tēs eumeneias apēlausa; eita legei kai tisin echrēsato logois deomenos.
"A song of the ascents." Theodotion has "A song of the goings up"; Symmachus and Aquila, "For the goings up." The goings up, or ascents, indicate the return of the captive people from Babylon. For the grace of the Spirit, foreseeing both the captivity and the freedom to come, foretold both, contriving benefit for them and offering us the gain from it. Each of the Ascents does not foretell the same things: one foretells the misfortunes in Babylon, another the good news of the return, another the gladness on the road, another the wars that took place after the return, another the building of the temple. And the variety of the prophecy drives away weariness from the melody. Each of these psalms is cast in the person of the choir of saints of that time; for the prophetic word brings them in saying what is set before us. The first of the Ascents recounts both the misfortunes and the divine favor. "To the Lord in my affliction I cried, and he heard me." The opening taught both the greatness of the sorrow and the abundance of the divine love for humankind. "Being grieved," he says, "I entreated the Master and enjoyed his favor." Then he also says what words he used in entreating.
119.2PG 80 80:1875
« Κύριε, ῥῦσαι τὴν ψυχήν μου ἀπὸ χειλέων ἀδίκων, καὶ ἀπὸ γλώσσης δολίας. » Ἱκετεύω, φησὶ, τῶν ἀδίκως ἐπιβουλευόντων καὶ δολεραῖς κεχρημένων ἀπάταις ἀπαλλαγῆναι. Τοιοῦτοι ἦσαν περὶ τῆς εὐχῆς πάγας τῷ Δανιὴλ τεθεικότες, οἱ πικροὶ τῶν κατὰ τὸν ᾿Ανανίαν κατήγοροι.
« Kyrie, rhysai tēn psychēn mou apo cheileōn adikōn, kai apo glōssēs dolias. » Hiketeuō, phēsi, tōn adikōs epibouleuontōn kai dolerais kechrēmenōn apatais apallagēnai. Toioutoi ēsan peri tēs euchēs pagas tǭ Daniēl tetheikotes, hoi pikroi tōn kata ton ᾿Ananian katēgoroi.
"O Lord, deliver my soul from unjust lips and from a deceitful tongue." "I beg," he says, "to be rid of those who plot unjustly and use treacherous deceits." Such were those who set snares for Daniel concerning his prayer, and the bitter accusers of Hananiah and his companions.
119.3PG 80 80:1875
« Τί δοθείη σοι, καὶ τί προστεθείη σοι πρὸς γλῶσσαν δολίαν; Τὰ βέλη τοῦ δυνατοῦ ἠκονημένα, σὺν τοῖς ἄνθραξι τοῖς ἐρημικοῖς. › Ἡ χάρις τοῦ Πνεύματος ἐνταῦθα τοὺς ἀθυμοῦντας ψυχαγωγεῖ, καὶ τὴν δικαίαν ψῆφον ὑποδείκνυσιν ἐκφερομένην κατὰ τῶν κεχρημένων τῷ δόλῳ. Δυνατὸν μὲν γὰρ καλεῖ τὸν τῶν ὅλων Θεόν· βέλη δὲ δυνατοῦ, τῶν τιμωριῶν τὴν ὀξύτητα· ἐκ μεταφορᾶς τῶν ἐφιεμένων βελῶν, καὶ ῥᾳδίως τὸν ἀέρα τεμνόντων. Ἄνθρακας δὲ ἐρημικοὺς, τὸ τῆς τιμωρίας σφοδρόν τε, καὶ δαπανητικὸν, καὶ ἐρημοποιόν. Τοιαύτη γὰρ τοῦ πυρὸς ἡ φύσις· ἀντὶ τοῦ, Μὴ ἀθύμει ὑπὸ τῆς ἀδίκου γλώττης βαλλόμενος· εὐτρεπεῖς γὰρ αἱ παρὰ τοῦ δικαίου κριτοῦ πεμπόμεναι τιμωρίαι, καὶ βελῶν ὀξύτητα, καὶ ἀνθράκων ἐρημοποιῶν μιμούμεναι τὴν ἐνέργειαν.
« Ti dotheiē soi, kai ti prostetheiē soi pros glōssan dolian? Ta belē tou dynatou ēkonēmena, syn tois anthraxi tois erēmikois. › Hē charis tou Pneumatos entautha tous athymountas psychagōgei, kai tēn dikaian psēphon hypodeiknysin ekpheromenēn kata tōn kechrēmenōn tǭ dolǭ. Dynaton men gar kalei ton tōn holōn Theon; belē de dynatou, tōn timōriōn tēn oxytēta; ek metaphoras tōn ephiemenōn belōn, kai rhądiōs ton aera temnontōn. Anthrakas de erēmikous, to tēs timōrias sphodron te, kai dapanētikon, kai erēmopoion. Toiautē gar tou pyros hē physis; anti tou, Mē athymei hypo tēs adikou glōttēs ballomenos; eutrepeis gar hai para tou dikaiou kritou pempomenai timōriai, kai belōn oxytēta, kai anthrakōn erēmopoiōn mimoumenai tēn energeian.
"What shall be given to you, and what shall be added to you, against a deceitful tongue? The sharpened arrows of the mighty one, with the coals of the desert." Here the grace of the Spirit consoles the despondent and shows the just sentence pronounced against those who use deceit. He calls the God of all "the mighty one," and the "arrows of the mighty one" the sharpness of the punishments, by a metaphor from arrows shot that easily cut the air; and "desert coals" the severity of the punishment, consuming and making desolate. For such is the nature of fire. That is: "Do not be despondent when struck by the unjust tongue; for the punishments sent by the just judge are ready, imitating the sharpness of arrows and the action of coals that make desolate."
119.5PG 80 80:1875
« Οἴμοι, ὅτι ἡ παροικία μου ἐμακρύνθη.» Ταῦτα, φησὶν, ἔλεγον προσευχόμενος, καὶ τούτων ἀκούσας ὁ φιλάνθρωπος ᾤκτειρε, παροικίαν δὲ καλεῖ τὴν ἐν τῇ ἀλλοτρίᾳ διαγωγήν. ῾Ὁ δὲ ἑβδομηκοστὸς χρόνος μακρὸς εἰκότως νενόμισται · τοσαύτην γὰρ τὴν τελείαν τῶν ἀνθρώπων ὁ Προφήτης ἔφη ζωήν· • Αἱ ἡμέραι γὰρ, φησὶ, τῶν ἐτῶν ἡμῶν ἐν αὐτοῖς ἑβδομήκοντα ἔτη. • Κατεσκήνωσα μετὰ τῶν σκηνωμάτων Κηδάρ. » Ὁ Κηδὰρ δεύτερος τοῦ Ἰσμαὴλ υἱὸς, οἱ δὲ τούτου ἀπόγονοι οὐ πόῤῥω τῆς Βαβυλῶνος μέχρι τήμερον ἐσκήνωνται. Ἐπειδὴ τοίνυν ἄνωθεν ἐναντίως διετέθησαν πρὸς ἀλλήλους · « Ἔκβαλε γὰρ, φησὶ, τὴν παιδίσκην, καὶ τὸν υἱὸν αὐτῆς · οὐ γὰρ μὴ κληρονομήσῃ ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ μου Ἰσαάκ · εἰκότως σφᾶς αὐτοὺς ὀλοφύρονται, ὡς τῆς μὲν προτέρας ἐκπεσόντες ἐλευθερίας, ἐγγὺς δὲ τῶν ἡμιδούλων διάγοντες, καὶ δουλεύειν ἠναγκασμένοι.
« Oimoi, hoti hē paroikia mou emakrynthē.» Tauta, phēsin, elegon proseuchomenos, kai toutōn akousas ho philanthrōpos ǭkteire, paroikian de kalei tēn en tę̄ allotrią diagōgēn. ῾Ho de hebdomēkostos chronos makros eikotōs nenomistai ; tosautēn gar tēn teleian tōn anthrōpōn ho Prophētēs ephē zōēn; • Hai hēmerai gar, phēsi, tōn etōn hēmōn en autois hebdomēkonta etē. • Kateskēnōsa meta tōn skēnōmatōn Kēdar. » Ho Kēdar deuteros tou Ismaēl huios, hoi de toutou apogonoi ou porrhō tēs Babylōnos mechri tēmeron eskēnōntai. Epeidē toinyn anōthen enantiōs dietethēsan pros allēlous ; « Ekbale gar, phēsi, tēn paidiskēn, kai ton huion autēs ; ou gar mē klēronomēsę̄ ho huios tēs paidiskēs meta tou huiou mou Isaak ; eikotōs sphas autous olophyrontai, hōs tēs men proteras ekpesontes eleutherias, engys de tōn hēmidoulōn diagontes, kai douleuein ēnankasmenoi.
"Woe is me, that my sojourning has been prolonged." "I said this," he says, "while praying, and the One who loves humankind heard it and had pity." He calls life in a foreign land "sojourning." The seventieth year was rightly considered long; for the prophet said that the full life of human beings is that long: "For the days of our years in them are seventy years." "I dwelt among the tents of Kedar." Kedar was the second son of Ishmael, and his descendants are encamped not far from Babylon to this day. Since, then, they were opposed to each other from of old ("Cast out," it says, "the slave woman and her son; for the son of the slave woman shall not inherit with my son Isaac"), they fittingly lament themselves as having fallen from their former freedom, living near the half-slaves and forced to serve.
119.6PG 80 80:1877
« Πολλὰ παρώκησεν ἡ ψυχή μου. » Μακρὸς, φησί, τῆς παροικίας ὁ χρόνος. « Μετὰ τῶν μισούντων τὴν εἰρήνην ἤμην εἰρηνικός · ὅταν ἐλάλουν αὐτοῖς, ἐπολέμουν με δωρεάν. » Ἐνταῦθα μὲν τὴν Βαβυλωνίων μοχθηρίαν διδάσκει · οὐδὲν γὰρ, φησὶν, ἔχοντες ἐγκαλεῖν ἐπεβούλευον, καὶ τοῖς εἰρήνην ἀσπαζομένοις ὡς πολεμίοις ἐχρήσαντο.
« Polla parōkēsen hē psychē mou. » Makros, phēsi, tēs paroikias ho chronos. « Meta tōn misountōn tēn eirēnēn ēmēn eirēnikos ; hotan elaloun autois, epolemoun me dōrean. » Entautha men tēn Babylōniōn mochthērian didaskei ; ouden gar, phēsin, echontes enkalein epebouleuon, kai tois eirēnēn aspazomenois hōs polemiois echrēsanto.
"My soul has sojourned long." "Long," he says, "is the time of the sojourning." "With those who hate peace I was peaceable; when I spoke to them, they made war on me without cause." Here he teaches the wickedness of the Babylonians: "Having nothing to charge us with," he says, "they plotted against us, and treated those who embraced peace as enemies."
Chapter 120
120.1PG 80 80:1877
« ᾿Ωδὴ τῶν ἀναβαθμῶν. › Τοῖς ἐν Βαβυλῶνι ἔτι διάγουσι καὶ οὗτος πρόσφορος ὁ ψαλμός. «Ἥρα τοὺς ὀφθαλμούς μου εἰς τὰ ὄρη, ὅθεν ἥξει ἡ βοήθειά μου. • Ὑπὸ πολλῶν καὶ παντοδαπῶν περιστοιχιζόμενος ἀλγεινῶν, πάντοθεν περιῆγον τοὺς ὀφθαλμοὺς, ἐπικουρίας τινὸς ἀπολαῦσαι ποθῶν.
« ᾿Ōdē tōn anabathmōn. › Tois en Babylōni eti diagousi kai houtos prosphoros ho psalmos. «Hēra tous ophthalmous mou eis ta orē, hothen hēxei hē boētheia mou. • Hypo pollōn kai pantodapōn peristoichizomenos algeinōn, pantothen periēgon tous ophthalmous, epikourias tinos apolausai pothōn.
"A song of the ascents." This psalm too suits those still living in Babylon. "I lifted up my eyes to the mountains, from where my help will come." "Surrounded by many sorrows of every kind, I turned my eyes all around, longing to enjoy some help."
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« Ἡ βοήθειά μου παρὰ Κυρίου, τοῦ ποιήσαντος τὸν οὐρανὸν καὶ τὴν γῆν. » ᾿Αλλ' οἶδα ὡς ἀνθρωπίνης μὲν οὐδεμιᾶς ῥοπῆς ἀπολαύσω, ἀπόχρη δέ μοι μόνη τοῦ Θεοῦ ἡ εὐμένεια. Καὶ δεικνὺς τῆς βοηθείας τὸ δυνατὸν ἐπήγαγε· « Τοῦ ποιήσαντος τὸν οὐρανὸν καὶ τὴν γῆν.» Ὁ γὰρ ταῦτα τεκτηνάμενος λόγῳ ἱκανὸς ἐπαρκέσαι κἀμοί. Ἐντεῦθεν αὐτοῖς τὸ πρακτέον ὁ Προφήτης ἐξηγεῖται. « Μὴ δῴη εἰς σάλον τὸν πόδα σου, μηδὲ νυστάξῃ ὁ φυλάσσων σε. » Εἰ μείνοις, φησὶ, βεβαίαν ἔχων εἰς αὐτὸν τὴν ἐλπίδα, πάσης παρ᾿ αὐτοῦ τεύξῃ κηδεμονίας. Τὸ μέντοι, « Οὐ νυστάξῃ ὁ φυλάσσων σε, » ἀνθρωπίνως τέθεικεν, ἐκ μεταφορᾶς τῶν καὶ ποίμνια, καὶ στρατείας, καὶ πόλεις ἐπιμελῶς φυλαττόντων. Ὅτι γὰρ ἀπαθὴς ἡ θεία φύσις, διὰ τῶν ἐπιφερομένων ἐδήλωσεν.
« Hē boētheia mou para Kyriou, tou poiēsantos ton ouranon kai tēn gēn. » ᾿All' oida hōs anthrōpinēs men oudemias rhopēs apolausō, apochrē de moi monē tou Theou hē eumeneia. Kai deiknys tēs boētheias to dynaton epēgage; « Tou poiēsantos ton ouranon kai tēn gēn.» Ho gar tauta tektēnamenos logǭ hikanos eparkesai kamoi. Enteuthen autois to prakteon ho Prophētēs exēgeitai. « Mē dǭē eis salon ton poda sou, mēde nystaxę̄ ho phylassōn se. » Ei meinois, phēsi, bebaian echōn eis auton tēn elpida, pasēs par᾿ autou teuxę̄ kēdemonias. To mentoi, « Ou nystaxę̄ ho phylassōn se, » anthrōpinōs tetheiken, ek metaphoras tōn kai poimnia, kai strateias, kai poleis epimelōs phylattontōn. Hoti gar apathēs hē theia physis, dia tōn epipheromenōn edēlōsen.
"My help is from the Lord, who made heaven and earth." "But I know that I will enjoy no human aid; the favor of God alone suffices me." And showing the power of the help, he added: "Who made heaven and earth." "For the one who built these by a word is able to help me too." From here the prophet sets out for them what they must do. "May he not give your foot to be moved, and may he who guards you not slumber." "If you remain," he says, "having firm hope in him, you will obtain every care from him." "He who guards you will not slumber" he put in a human way, by a metaphor from those who carefully guard flocks, armies, and cities. That the divine nature is free of passion he showed by what follows.
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« Ἰδοὺ οὐ νυστάξει, οὐδὲ ὑπνώσει ὁ φυλάσσων τὸν Ἰσραήλ. » Φύσει μὲν ἄγρυπνος ὁ φύλαξ, σοῦ δὲ σαλευομένου, καὶ αὐτὸς οἷόν τινα νυσταγμὸν δέξεται τὴν ἀμέλειαν. Οὐκ ἔτι γάρ σου φροντίσει, ἀλλὰ τοῖς ἐπιβουλεύειν προῃρημένοις προήσεται.
« Idou ou nystaxei, oude hypnōsei ho phylassōn ton Israēl. » Physei men agrypnos ho phylax, sou de saleuomenou, kai autos hoion tina nystagmon dexetai tēn ameleian. Ouk eti gar sou phrontisei, alla tois epibouleuein proę̄rēmenois proēsetai.
"Behold, he who guards Israel will neither slumber nor sleep." By nature the guardian is sleepless; but if you are shaken, he too will receive his neglect as a kind of slumber. For he will no longer care for you, but will give you up to those who have chosen to plot against you.
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« Κύριος φυλάξει σε, Κύριος σκέπη σοι ὁ ἐπὶ χεῖρα δεξιάν σου.» Τοῦτο καὶ ἐν τῷ ιε' ἔφη ψαλμῷ· • Προωρώμην τὸν Κύριον ἐνώπιόν μου διὰ παντὸς, ὅτι ἐκ δεξιῶν μου ἐστὶν, ἵνα μὴ σαλευθῶ. » Καὶ ἐνταῦθα τοίνυν, φησὶν, ὅτι παρὰ τὴν δεξιάν σου χεῖρα γενόμενος, καὶ σκεπάσει, καὶ φρουρήσει, καὶ πάσης ἀξιώσει προνοίας.
« Kyrios phylaxei se, Kyrios skepē soi ho epi cheira dexian sou.» Touto kai en tǭ ie' ephē psalmǭ; • Proōrōmēn ton Kyrion enōpion mou dia pantos, hoti ek dexiōn mou estin, hina mē saleuthō. » Kai entautha toinyn, phēsin, hoti para tēn dexian sou cheira genomenos, kai skepasei, kai phrourēsei, kai pasēs axiōsei pronoias.
"The Lord will guard you; the Lord is your shelter at your right hand." He said this in the fifteenth psalm too: "I saw the Lord always before me, for he is at my right hand, that I may not be shaken." Here too, then, he says that being at your right hand he will shelter you, guard you, and count you worthy of all providence.
120.6PG 80 80:1879
« Ἡμέρας ὁ ἥλιος οὐ συγκαύσει σε, οὐδὲ ἡ σελήνη τὴν νύκτα. » Φασὶ τὴν σελήνην μὴ μόνον ὑγρὰν, ἀλλὰ καὶ θερμὴν εἶναι, καὶ καίειν ὁμοίως τῷ ἡλίῳ τὰ σώματα. Λέγει δὲ, ὅτι Καὶ νύκτωρ, καὶ μεθ' ἡμέραν, τῆς παρ' αὐτοῦ προνοίας ἀπολαύων, ἀβλαβὴς φυλαχθήσῃ. Ἀναμιμνήσκει δὲ αὐτοὺς καὶ παλαιᾶς ἱστορίας. Καὶ γὰρ ἡνίκα τῆς Αἰγυπτίων δουλείας ἠλευθερώθησαν, τῇ νεφέλῃ σκιαζόμενοι, τῆς ἡλιακῆς φλογὸς οὐκ ἐλάμβανον πεῖραν.
« Hēmeras ho hēlios ou synkausei se, oude hē selēnē tēn nykta. » Phasi tēn selēnēn mē monon hygran, alla kai thermēn einai, kai kaiein homoiōs tǭ hēliǭ ta sōmata. Legei de, hoti Kai nyktōr, kai meth' hēmeran, tēs par' autou pronoias apolauōn, ablabēs phylachthēsę̄. Anamimnēskei de autous kai palaias historias. Kai gar hēnika tēs Aigyptiōn douleias ēleutherōthēsan, tę̄ nephelę̄ skiazomenoi, tēs hēliakēs phlogos ouk elambanon peiran.
"The sun will not burn you by day, nor the moon by night." They say that the moon is not only moist but also hot, and burns bodies like the sun. He says that night and day, enjoying his providence, you will be kept unharmed. He also reminds them of an ancient history. For when they were freed from slavery to the Egyptians, shaded by the cloud, they did not feel the sun's flame.
120.7PG 80 80:1879
« Κύριος φυλάξει σε ἀπὸ παντὸς κακοῦ, φυλάξει τὴν ψυχήν σου ὁ Κύριος. Κύριος φυλάξει τὴν εἴσοδόν σου, καὶ τὴν ἔξοδόν σου, ἀπὸ τοῦ νῦν, καὶ ἕως τοῦ αἰῶνος. » Τὴν παντοδαπὴν τοῦ Θεοῦ πρόνοιαν διὰ τῶν εἰρημένων ἐδήλωσεν· ἧς παρούσης, κρείττους τῶν πολεμούντων γινόμεθα δυσμενῶν, καὶ τὰς τῶν ὁρατῶν καὶ ἀοράτων διαφεύγομεν πάγας.
« Kyrios phylaxei se apo pantos kakou, phylaxei tēn psychēn sou ho Kyrios. Kyrios phylaxei tēn eisodon sou, kai tēn exodon sou, apo tou nyn, kai heōs tou aiōnos. » Tēn pantodapēn tou Theou pronoian dia tōn eirēmenōn edēlōsen; hēs parousēs, kreittous tōn polemountōn ginometha dysmenōn, kai tas tōn horatōn kai aoratōn diapheugomen pagas.
"The Lord will guard you from all evil; the Lord will guard your soul. The Lord will guard your going in and your coming out, from now and for ever." By these words he showed God's providence of every kind; when it is present, we become stronger than the foes who make war on us and escape the snares of visible and invisible enemies.
Chapter 121
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• Ὠδὴ τῶν ἀναβαθμῶν. » Τοὺς μὲν προειρημένους τοῖς ἀθυμοῦσιν ὁ προφήτης προσήρμοσε, τοῦτον δὲ τὸν μετὰ χεῖρας, τοῖς ἤδη δεξαμένοις τῆς ἐπανόδου τὰ εὐαγγέλια, καὶ τῆς περιποθήτου πορείας ἁψαμένοις. Γεγηθότες γὰρ, καὶ χορεύοντες, πρὸς ἀλλήλους φασίν· « Εὐφράνθην ἐπὶ τοῖς εἰρηκόσι μοι· Εἰς οἶκον Κυρίου πορευσόμεθα. • Εὐσεβείας αὕτη φωνή · γάννυνται γὰρ καὶ χαίρουσιν, οὐχ ὡς τὰς οἰκίας ἀποληψόμενοι, ἀλλ᾿ ὡς τὸν θεῖον οἶκον ὀψόμενοι.
• Ōdē tōn anabathmōn. » Tous men proeirēmenous tois athymousin ho prophētēs prosērmose, touton de ton meta cheiras, tois ēdē dexamenois tēs epanodou ta euangelia, kai tēs peripothētou poreias hapsamenois. Gegēthotes gar, kai choreuontes, pros allēlous phasin; « Euphranthēn epi tois eirēkosi moi; Eis oikon Kyriou poreusometha. • Eusebeias hautē phōnē ; gannyntai gar kai chairousin, ouch hōs tas oikias apolēpsomenoi, all᾿ hōs ton theion oikon opsomenoi.
"A song of the ascents." The prophet fitted the psalms already discussed to the despondent; but this one to those who had already received the good news of the return and had set out on the longed-for journey. For rejoicing and dancing they say to one another: "I was glad at those who said to me: Let us go to the house of the Lord." This is the voice of piety; for they are glad and rejoice, not as about to recover their houses, but as about to see the divine house.
121.2PG 80 80:1879
« Ἑστῶτες ἦσαν οἱ πόδες ἡμῶν, ἐν ταῖς αὐλαῖς σου, Ἱερουσαλήμ. » "Ἤδη, φησὶν, ἑστάναι δοκοῦμεν ἐν ταῖς ἱεραῖς ἐκείναις αὐλαῖς, καὶ τὰς θείας λειτουργίας ἐπιτελεῖν.
« Hestōtes ēsan hoi podes hēmōn, en tais aulais sou, Hierousalēm. » "Ēdē, phēsin, hestanai dokoumen en tais hierais ekeinais aulais, kai tas theias leitourgias epitelein.
"Our feet were standing in your courts, O Jerusalem." "Already," he says, "we seem to stand in those sacred courts and perform the divine services."
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« Ἱερουσαλήμ οἰκοδομουμένη ὡς πόλις, ἧς ἡ μετοχὴ αὐτῆς ἐπὶ τὸ αὐτό. » Ὁ δὲ Σύμμαχος οὕτως· Ἱερουσαλήμ τὴν οἰκοδομουμένην, ὡς πόλιν συνάφειαν ἔχουσαν. Ἡ γὰρ νῦν ἔρημος, καὶ ἐσκεδασμένας ἔχουσα οἰκίας, καὶ πάλιν ἀνθήσει, καὶ πυκνωθήσεται, καὶ τοὺς προτέρους ἀπολήψεται περιβόλους.
« Hierousalēm oikodomoumenē hōs polis, hēs hē metochē autēs epi to auto. » Ho de Symmachos houtōs; Hierousalēm tēn oikodomoumenēn, hōs polin synapheian echousan. Hē gar nyn erēmos, kai eskedasmenas echousa oikias, kai palin anthēsei, kai pyknōthēsetai, kai tous proterous apolēpsetai peribolous.
"Jerusalem, built as a city whose sharing is together." Symmachus has: "Jerusalem, which is being built as a city that has cohesion." "For she who is now desolate and has scattered houses will flourish again, be filled up, and recover her former walls."
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« Ἐκεῖ γὰρ ἀνέβησαν αἱ φυλαὶ, φυλαὶ Κυρίου· μαρτύριον τοῦ Ἰσραὴλ, τοῦ ἐξομολογήσασθαι τῷ ὀνόματι Κυρίου. » Ἐπὶ τοῦ Ῥοβοὰμ διῃρέθησαν αἱ φυλαὶ, καὶ τῆς Δαβιτικῆς αἱ δέκα βασιλείας ἀπεσχοινίσθησαν· μετὰ δὲ τὴν ἐπάνοδον μία γέγονεν ἡγεμονία, καὶ εἰς τὴν Ἱερουσαλήμ συνέτρεχον ἅπαντες κατὰ τὸν θεῖον νόμον, τῷ Θεῷ τὴν συνήθη λειτουργίαν προσφέροντες. Τοῦτο τοίνυν ὁ προφήτης ἐνταῦθα προθεσπίζει, ὅτι αἱ φυλαὶ τὴν προτέραν ὁμόνοιαν ἀπολήψονται, καὶ εἰς τὴν Ἱερουσαλήμ συνδραμοῦνται, συνήθως τὸν Θεὸν ἀνυμνοῦντες. Μαρτύριον δὲ τὸν θεῖον ἐκάλεσε νόμον, τὸν διαῤῥήδην κελεύοντα συντρέχειν τὸν Ἰσραὴλ εἰς τὸν τόπον, ὃν ἂν ἐκλέξηται Κύριος ὁ Θεός.
« Ekei gar anebēsan hai phylai, phylai Kyriou; martyrion tou Israēl, tou exomologēsasthai tǭ onomati Kyriou. » Epi tou Rhoboam dię̄rethēsan hai phylai, kai tēs Dabitikēs hai deka basileias apeschoinisthēsan; meta de tēn epanodon mia gegonen hēgemonia, kai eis tēn Hierousalēm synetrechon hapantes kata ton theion nomon, tǭ Theǭ tēn synēthē leitourgian prospherontes. Touto toinyn ho prophētēs entautha prothespizei, hoti hai phylai tēn proteran homonoian apolēpsontai, kai eis tēn Hierousalēm syndramountai, synēthōs ton Theon anymnountes. Martyrion de ton theion ekalese nomon, ton diarrhēdēn keleuonta syntrechein ton Israēl eis ton topon, hon an eklexētai Kyrios ho Theos.
"For there the tribes went up, the tribes of the Lord, a testimony for Israel, to confess the name of the Lord." In Rehoboam's time the tribes were divided, and ten were cut off from David's kingdom; but after the return there was one government, and all ran together to Jerusalem according to the divine law, offering God the customary service. The prophet foretells this here: that the tribes will recover their former concord and run together to Jerusalem, hymning God as was their custom. He called the divine law a "testimony," which expressly commands Israel to run together to the place the Lord God chooses.
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« Ὅτι ἐκεῖ ἐκάθισαν θρόνοι εἰς κρίσιν, θρόνοι ἐπὶ οἶκον Δαβίδ. » Προθεσπίσας τὰ θεῖα, προθεσπίζει καὶ τὰ ἀνθρώπεια. Ἐπειδὴ γὰρ ἐν Ἱεροσολύμοις οὐ μόνον ὁ θεῖος ᾠκοδομήθη νεὼς, ἀλλὰ καὶ τὰ βασίλεια· καὶ ἐκεῖ συνέτρεχον ἅπαντες τὰ ἀμφισβητούμενα διαλύοντες, ἀναγκαίως καὶ τοῦτο προηγόρευσεν ὁ προφήτης· ὅτι οὐκ εἰς τὴν Σαμάρειαν αἱ δέκα φυλαὶ δραμοῦνται· ἀλλ᾽ ὥσπερ ἐπὶ τοῦ Δαβίδ ἐκεῖνο εἶχον ἀκλινὲς δικαστήριον, οὕτω καὶ μετὰ τὴν ἐπάνοδον ἐκεῖ ἅπαντες ἀθροισθήσονται.
« Hoti ekei ekathisan thronoi eis krisin, thronoi epi oikon Dabid. » Prothespisas ta theia, prothespizei kai ta anthrōpeia. Epeidē gar en Hierosolymois ou monon ho theios ǭkodomēthē neōs, alla kai ta basileia; kai ekei synetrechon hapantes ta amphisbētoumena dialyontes, anankaiōs kai touto proēgoreusen ho prophētēs; hoti ouk eis tēn Samareian hai deka phylai dramountai; all᾽ hōsper epi tou Dabid ekeino eichon aklines dikastērion, houtō kai meta tēn epanodon ekei hapantes athroisthēsontai.
"For there thrones sat for judgment, thrones over the house of David." Having foretold divine things, he foretells human things too. Since in Jerusalem not only the divine temple was built but also the palace, and all ran there to settle disputes, the prophet necessarily foretold this too: that the ten tribes will not run to Samaria, but just as in David's time they had there an unswerving court, so after the return all will gather there.
121.6PG 80 80:1881
« Ἐρωτήσατε δὴ τὰ εἰς εἰρήνην τὴν Ἱερουσαλήμ, καὶ εὐθηνία τοῖς ἀγαπῶσί σε. » Ὁ δὲ Σύμμαχος οὕτως· Ἀσπάσασθε τὴν Ἱερουσαλήμ, ἠρεμήσουσιν οἱ ἀγαπῶντές σε, ἀντὶ τοῦ, Εἰρήνης ἀπολαύσαντες βαθείας, ἀσπάσασθε τὴν οἴκησιν τῆς Ἱερουσαλήμ. Ἐν πάσῃ γὰρ θυμηδίᾳ οἱ ταύτην ἀγαπῶντες διατελοῦσι.
« Erōtēsate dē ta eis eirēnēn tēn Hierousalēm, kai euthēnia tois agapōsi se. » Ho de Symmachos houtōs; Aspasasthe tēn Hierousalēm, ēremēsousin hoi agapōntes se, anti tou, Eirēnēs apolausantes batheias, aspasasthe tēn oikēsin tēs Hierousalēm. En pasę̄ gar thymēdią hoi tautēn agapōntes diatelousi.
"Ask for what makes for the peace of Jerusalem, and prosperity to those who love you." Symmachus has: "Greet Jerusalem; those who love you will be at rest"; that is, "Enjoying deep peace, greet the habitation of Jerusalem." For those who love her continue in all delight.
121.7PG 80 80:1881
« Γενέσθω δὲ εἰρήνη ἐν τῇ δυνάμει σου, καὶ εὐθηνία ἐν ταῖς πυργοβάρεσί σου. » Ὁ δὲ Σύμμαχος οὕτως· Εἴη εἰρήνη ἐν τῷ περιβόλῳ σου, ἡσυχία ἐν τοῖς βασιλείοις σου. Ἐπεύχεται δὲ αὐτῇ ὁ θεῖος Δαβὶδ τὰ ἀγαθὰ, ὥστε καὶ τοὺς περιβόλους, καὶ τὰ βασίλεια, καὶ τὰς ἐν αὐτῇ οἰκίας, πάσης ἀπολαύειν εἰρήνης.
« Genesthō de eirēnē en tę̄ dynamei sou, kai euthēnia en tais pyrgobaresi sou. » Ho de Symmachos houtōs; Eiē eirēnē en tǭ peribolǭ sou, hēsychia en tois basileiois sou. Epeuchetai de autę̄ ho theios Dabid ta agatha, hōste kai tous peribolous, kai ta basileia, kai tas en autę̄ oikias, pasēs apolauein eirēnēs.
"Let there be peace in your strength, and prosperity in your towers." Symmachus has: "May there be peace in your wall, quiet in your palaces." The divine David prays good things for her, that her walls, palaces, and houses may enjoy all peace.
121.8PG 80 80:1881
« Ἕνεκα τῶν ἀδελφῶν μου, καὶ τῶν πλησίον μου ἐλάλουν δὴ εἰρήνην περὶ σοῦ. Ἔνεκα τοῦ οἴκου Κυρίου τοῦ Θεοῦ ἡμῶν, ἐξεζήτησα ἀγαθά σοι. » Ταῦτα δὲ, φησὶν, ἐπεύχομαί σοι, οὐκ αὐτὸς ἐν σοὶ πολιτευόμενος · πῶς γὰρ ὅ γε πρὸ πολλοῦ χρόνου τοῦ βίου τὸ πέρας δεξάμενος; ἀλλὰ τοὺς ὁμοφύλους ἱμειρόμενος εἰρήνης τυχεῖν, καὶ τὸν οἶκον τοῦ Θεοῦ μου τὴν προτέραν περιφάνειαν ἀπολαβεῖν ἐφιέμενος.
« Heneka tōn adelphōn mou, kai tōn plēsion mou elaloun dē eirēnēn peri sou. Eneka tou oikou Kyriou tou Theou hēmōn, exezētēsa agatha soi. » Tauta de, phēsin, epeuchomai soi, ouk autos en soi politeuomenos ; pōs gar ho ge pro pollou chronou tou biou to peras dexamenos? alla tous homophylous himeiromenos eirēnēs tychein, kai ton oikon tou Theou mou tēn proteran periphaneian apolabein ephiemenos.
"For the sake of my brothers and my neighbors I spoke peace concerning you. For the sake of the house of the Lord our God I sought good things for you." "I pray these things for you," he says, "not as living in you myself (for how could I, who received the end of life long before?), but yearning for my kinsmen to obtain peace and longing for the house of my God to recover its former splendor."
Chapter 122
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• Ὠδὴ τῶν ἀναβαθμῶν. » Καὶ οὗτος ὁ ψαλμὸς τῶν τηνικαῦτα δικαίων δείκνυσι τὴν εὐσέβειαν. « Πρὸς σὲ ἦρα τοὺς ὀφθαλμούς μου, τὸν κατοικοῦντα ἐν τῷ οὐρανῷ. › Πάσης ἀνθρωπίνης βοηθείας καταφρονήσας, τὴν σὴν, ὦ Δέσποτα, προσμένω ῥοπὴν, καὶ τῆς σῆς προνοίας ἐξήρτημαι· σὲ γὰρ οἶδα Δεσπότην τῶν οὐρανῶν. Κατοικεῖν δὲ αὐτὸν ἐν οὐρανῷ ἔφη, οὐχ ὡς τόπῳ περιγραφόμενον, ἀλλ' ὡς τὸν ἀοράτοις δυνάμεσι ταῖς τὸν οὐρανὸν οἰκούσαις ἐπευφραινόμενον.
• Ōdē tōn anabathmōn. » Kai houtos ho psalmos tōn tēnikauta dikaiōn deiknysi tēn eusebeian. « Pros se ēra tous ophthalmous mou, ton katoikounta en tǭ ouranǭ. › Pasēs anthrōpinēs boētheias kataphronēsas, tēn sēn, ō Despota, prosmenō rhopēn, kai tēs sēs pronoias exērtēmai; se gar oida Despotēn tōn ouranōn. Katoikein de auton en ouranǭ ephē, ouch hōs topǭ perigraphomenon, all' hōs ton aoratois dynamesi tais ton ouranon oikousais epeuphrainomenon.
"A song of the ascents." This psalm too shows the piety of the righteous of that time. "To you I lifted up my eyes, you who dwell in heaven." "Despising all human help, I wait for your aid, Master, and hang upon your providence; for I know you as Master of the heavens." He said that he dwells in heaven not as circumscribed by place, but as rejoicing in the invisible powers that inhabit heaven.
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« Ἰδοὺ ὡς ὀφθαλμοὶ δούλων εἰς χεῖρας τῶν κυρίων αὐτῶν, ὡς ὀφθαλμοὶ παιδίσκης εἰς χεῖρας τῆς κυρίας αὐτῆς, οὕτως οἱ ὀφθαλμοὶ ἡμῶν πρὸς Κύριον τὸν Θεὸν ἡμῶν. » Καθάπερ γὰρ, φησὶν, οἰκέται εἰς τὰς τῶν δεσποτῶν ἀποβλέπουσι χεῖρας, ἅτε δὴ τὰς ἀφορμὰς ἐκεῖθεν δρεπόμενοι τοῦ βίου, οὕτω καὶ ἡμεῖς, Δέσποτα, παρὰ σοῦ προσμένομεν λαβεῖν τῶν ἀγαθῶν τὴν ἀπόλαυσιν. Τῆς μέντοι παιδίσκης οὐ ταυτολογῶν ἐμνημόνευσεν, ἀλλὰ τῆς διαθέσεως δεικνὺς τὴν ἐπίτασιν. Πλέον γὰρ τῶν παίδων αἱ παιδίσκαι, ἅτε δὴ ταῖς δεσποίναις ἐν τοῖς θαλάμοις συνοῦσαι, διηνεκῶς προσέχειν ταύταις εἰώθασι, καὶ τὴν παρ᾿ αὐτῶν ποθοῦσιν εὐμένειαν. • Ἕως οὗ οἰκτειρήσαι ἡμᾶς. » Οὐ ῥητῷ γὰρ χρόνῳ τήνδε τὴν ἐλπίδα περιορίζομεν, ἀλλὰ προσμένομεν ἕως ἂν ἀξιωθῶμεν φειδοῦς.
« Idou hōs ophthalmoi doulōn eis cheiras tōn kyriōn autōn, hōs ophthalmoi paidiskēs eis cheiras tēs kyrias autēs, houtōs hoi ophthalmoi hēmōn pros Kyrion ton Theon hēmōn. » Kathaper gar, phēsin, oiketai eis tas tōn despotōn apoblepousi cheiras, hate dē tas aphormas ekeithen drepomenoi tou biou, houtō kai hēmeis, Despota, para sou prosmenomen labein tōn agathōn tēn apolausin. Tēs mentoi paidiskēs ou tautologōn emnēmoneusen, alla tēs diatheseōs deiknys tēn epitasin. Pleon gar tōn paidōn hai paidiskai, hate dē tais despoinais en tois thalamois synousai, diēnekōs prosechein tautais eiōthasi, kai tēn par᾿ autōn pothousin eumeneian. • Heōs hou oikteirēsai hēmas. » Ou rhētǭ gar chronǭ tēnde tēn elpida periorizomen, alla prosmenomen heōs an axiōthōmen pheidous.
"Behold, as the eyes of servants look to the hands of their masters, as the eyes of a maidservant to the hands of her mistress, so our eyes look to the Lord our God." "Just as household servants look to the hands of their masters, since they gather the means of life from there, so we too, Master, wait to receive from you the enjoyment of good things." He did not mention the maidservant redundantly, but to show the intensity of their disposition. For maidservants, since they are with their mistresses in their chambers, are accustomed to attend to them continually more than menservants, and long for their favor. "Until he has pity on us." "For we do not limit this hope to a fixed time, but wait until we are counted worthy of mercy."
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· Ἐλέησον ἡμᾶς, Κύριε, ἐλέησον ἡμᾶς. » Ὁ διπλασιασμὸς δηλοῖ τὸ θερμὸν τῆς αἰτήσεως. « Ὅτι ἐπιπολὺ ἐπλήσθημεν ἐξουδενώσεως. Ἐπὶ πλεῖον ἐπλήσθη ἡ ψυχὴ ἡμῶν. » Αἰτοῦμεν δὲ, φησὶ, τὸν ἔλεον, οὐχ ὡς ἄξιοι τούτου τυχεῖν, ἀλλ' ὡς ἐπονείδιστοι λίαν γενόμενοι. « Τὸ ὄνειδος τοῖς εὐθηνοῦσι, καὶ ἡ ἐξουδένωσις τοῖς ὑπερηφάνοις. » Ὁ δὲ Σύμμαχος οὕτως, Ἐχορτάσθη ἡ ψυχὴ ἡμῶν ἐπιλαλούντων τῶν εὐθηνούντων, ἐξευτελιζόντων τῶν ὑπερηφάνων. Τῶν γὰρ ἀλαζόνων Βαβυλωνίων ἐπιτωθαζόντων ἡμῖν, καὶ ἐπικερτομούντων, ἡμεῖς ἠνιώμεθα. Κατὰ δὲ τοὺς Ἑβδομήκοντα οὕτω νοητέον · « Τὸ ὄνειδος τοῖς εὐθηνοῦσι, καὶ ἡ ἐξουδένωσις τοῖς ὑπερηφάνοις. » Ἀντίστρεψον, φησὶ, τὰ πράγματα, Δέσποτα, καὶ τοῖς ἀλαζονευομένοις νῦν, δι' ἣν περίκεινται εὐκληρίαν, τὰς ἡμετέρας ἐπάγαγε συμφοράς.
; Eleēson hēmas, Kyrie, eleēson hēmas. » Ho diplasiasmos dēloi to thermon tēs aitēseōs. « Hoti epipoly eplēsthēmen exoudenōseōs. Epi pleion eplēsthē hē psychē hēmōn. » Aitoumen de, phēsi, ton eleon, ouch hōs axioi toutou tychein, all' hōs eponeidistoi lian genomenoi. « To oneidos tois euthēnousi, kai hē exoudenōsis tois hyperēphanois. » Ho de Symmachos houtōs, Echortasthē hē psychē hēmōn epilalountōn tōn euthēnountōn, exeutelizontōn tōn hyperēphanōn. Tōn gar alazonōn Babylōniōn epitōthazontōn hēmin, kai epikertomountōn, hēmeis ēniōmetha. Kata de tous Hebdomēkonta houtō noēteon ; « To oneidos tois euthēnousi, kai hē exoudenōsis tois hyperēphanois. » Antistrepson, phēsi, ta pragmata, Despota, kai tois alazoneuomenois nyn, di' hēn perikeintai euklērian, tas hēmeteras epagage symphoras.
"Have mercy on us, O Lord, have mercy on us." The doubling shows the warmth of the request. "For we have been greatly filled with contempt. Our soul has been filled exceedingly." "We ask for mercy," he says, "not as worthy to obtain it, but as having become exceedingly despised." "The reproach to those who prosper, and contempt to the proud." Symmachus has: "Our soul has been sated with the taunts of those who prosper, the scorn of the proud." "For while the arrogant Babylonians mocked and jeered at us, we were in anguish." According to the Seventy it is to be understood thus: "The reproach to those who prosper, and contempt to the proud": "Reverse the situation, Master, and bring our misfortunes on those who now swagger because of the good fortune that surrounds them."
Chapter 123
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« Ὠδὴ τῶν ἀναβαθμῶν. » Μετὰ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον, ἅπαντες οἱ πλησιόχωροι, δυσχεράναντες τὴν τῶν Ἰουδαίων ἐλευθερίαν, κοινῇ τὸν πρὸς αὐτοὺς ἀνεδέξαντο πόλεμον, καὶ βάρβαρα ἔθνη συναγαγόντες, κατὰ ταυτὸν αὐτοῖς ἐπεστράτευσαν, ἐλπίσαντες καὶ αὐτὴν αὐτῶν κατασβέσειν τὴν μνήμην. ᾿Αλλὰ πάλιν ὁ τῶν ὅλων Θεὸς τοῖς μὲν οἰκείοις ἐπήρκεσε, τοὺς δὲ πολεμίους κατηκόντισεν ἅπαντας. Λέγουσι δὲ ταῦτα τῶν προφητῶν οἱ πλείους, καὶ Ἰωὴλ, καὶ Ἰεζεκιήλ, καὶ Μιχαίας, καὶ Ζαχαρίας, καὶ ἕτεροι πρὸς τούτοις πολλοί. Ταῦτα καὶ ὁ μακάριος ἐνταῦθα προθεσπίζει Δαβίδ. « Εἰ μὴ ὅτι Κύριος ἦν ἐν ἡμῖν, εἰπάτω δὴ Ἰσραήλ. Εἰ μὴ ὅτι Κύριος ἦν ἐν ἡμῖν, ἐν τῷ ἐπαναστῆναι ἀνθρώπους ἐφ᾿ ἡμᾶς. "Αρα ζῶντας ἂν κατέπιον ἡμᾶς. » Μὴ τῇ σφετέρᾳ, φησὶν, ἐπιγράψητε δυνάμει τὴν νίκην, Θεὸς γὰρ ταύτης γεγένηται χορηγός. Εἴπατε τοίνυν πρὸς ἀλλήλους χορεύοντες, Εἰ μὴ τῆς θείας ἐπικουρίας ἐτύχομεν, τοσούτων καθ' ἡμῶν δυσμενῶν συνελθόντων, οὐκ ἂν οὐδὲ ταφῆς ἠξιώθημεν, ἀλλὰ καθάπερ ὑπὸ θηρίων ζῶντες ἂν κατεπόθημεν. « Ἐν τῷ ὀργισθῆναι τὸν θυμὸν αὐτοῦ ἐφ᾿ ἡμᾶς. » Τὸν φθόνον, καὶ τὴν δυσμένειαν τῶν ἀστυγειτόνων ἐθνῶν διὰ τούτων ἐδήλωσε. Διεπρίοντο γὰρ τὴν Ἰουδαίων ὁρῶντες ἐλευθερίαν.
« Ōdē tōn anabathmōn. » Meta tēn apo Babylōnos epanodon, hapantes hoi plēsiochōroi, dyscheranantes tēn tōn Ioudaiōn eleutherian, koinę̄ ton pros autous anedexanto polemon, kai barbara ethnē synagagontes, kata tauton autois epestrateusan, elpisantes kai autēn autōn katasbesein tēn mnēmēn. ᾿Alla palin ho tōn holōn Theos tois men oikeiois epērkese, tous de polemious katēkontisen hapantas. Legousi de tauta tōn prophētōn hoi pleious, kai Iōēl, kai Iezekiēl, kai Michaias, kai Zacharias, kai heteroi pros toutois polloi. Tauta kai ho makarios entautha prothespizei Dabid. « Ei mē hoti Kyrios ēn en hēmin, eipatō dē Israēl. Ei mē hoti Kyrios ēn en hēmin, en tǭ epanastēnai anthrōpous eph᾿ hēmas. "Ara zōntas an katepion hēmas. » Mē tę̄ spheterą, phēsin, epigrapsēte dynamei tēn nikēn, Theos gar tautēs gegenētai chorēgos. Eipate toinyn pros allēlous choreuontes, Ei mē tēs theias epikourias etychomen, tosoutōn kath' hēmōn dysmenōn synelthontōn, ouk an oude taphēs ēxiōthēmen, alla kathaper hypo thēriōn zōntes an katepothēmen. « En tǭ orgisthēnai ton thymon autou eph᾿ hēmas. » Ton phthonon, kai tēn dysmeneian tōn astygeitonōn ethnōn dia toutōn edēlōse. Dieprionto gar tēn Ioudaiōn horōntes eleutherian.
"A song of the ascents." After the return from Babylon, all the neighbors, vexed at the freedom of the Jews, took up war against them in common, gathered barbarian nations, and marched against them all at once, hoping to quench their very memory. But again the God of all helped his own and struck down all the enemies. Most of the prophets say this: Joel, Ezekiel, Micah, Zechariah, and many others besides. The blessed David foretells this here: "Had it not been that the Lord was among us, let Israel now say; had it not been that the Lord was among us, when men rose up against us, then they would have swallowed us alive." "Do not ascribe the victory to your own power," he says, "for God supplied it. Say, then, to one another as you dance: Had we not obtained divine help, when so many foes came together against us, we would not even have been thought worthy of burial, but would have been swallowed alive as by wild beasts." "When their wrath was kindled against us." By this he showed the envy and hostility of the neighboring nations; for they were enraged at seeing the freedom of the Jews.
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῎Αρα τὸ ὕδωρ ἂν κατεπόντισεν ἡμᾶς. Χείμαῤῥον διῆλθεν ἡ ψυχὴ ἡμῶν· ἄρα διῆλθεν ἡ ψυχὴ ἡμῶν τὸ ὕδωρ τὸ ἀνυπόστατον. » Τροπικῶς ἅπαντα εἴρηκεν. Ἐπειδὴ γὰρ εἶπεν, « "Ἄρα ζῶντας ἂν κατέπιον ἡμᾶς, » δείκνυσι τὴν τοῦ πλήθους ὑπερβολὴν, χειμάῤῥου δίκην προσβάλλοντος, καὶ συγκαλύψαι ἅπαντας προσδοκήσαντος. ῾Αρμοδίως δὲ τοῦ χειμάῤῥου τέθεικε τὴν εἰκόνα. Καθάπερ γὰρ ὁ χειμάῤῥους ἐκ πολλῶν ἀθροιζόμενος ὑετῶν σφοδρότερος γίνεται, οὕτως οἱ τηνικαῦτα τῇ Ἱερουσαλήμ προσβαλόντες ἐκ πολλῶν καὶ διαφόρων ἐθνῶν συνηθροίσθησαν· ἀλλὰ κατελύθησαν ψήφῳ δικαίᾳ. Τοῦτο γὰρ ὁ προφήτης διδάσκει.
᾿Ara to hydōr an katepontisen hēmas. Cheimarrhon diēlthen hē psychē hēmōn; ara diēlthen hē psychē hēmōn to hydōr to anypostaton. » Tropikōs hapanta eirēken. Epeidē gar eipen, « "Ara zōntas an katepion hēmas, » deiknysi tēn tou plēthous hyperbolēn, cheimarrhou dikēn prosballontos, kai synkalypsai hapantas prosdokēsantos. ῾Armodiōs de tou cheimarrhou tetheike tēn eikona. Kathaper gar ho cheimarrhous ek pollōn athroizomenos hyetōn sphodroteros ginetai, houtōs hoi tēnikauta tę̄ Hierousalēm prosbalontes ek pollōn kai diaphorōn ethnōn synēthroisthēsan; alla katelythēsan psēphǭ dikaią. Touto gar ho prophētēs didaskei.
"Then the water would have drowned us. Our soul passed through a torrent; then our soul would have passed through the irresistible water." He said all this figuratively. Since he had said, "Then they would have swallowed us alive," he shows the excess of the multitude, attacking like a torrent and expecting to cover them all. He fittingly put the image of a torrent. For as a torrent, gathered from many rains, becomes more violent, so those who then attacked Jerusalem were gathered from many and various nations; but they were destroyed by a just sentence. This is what the prophet teaches.
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« Εὐλογητὸς ὁ Κύριος, ὃς οὐκ ἔδωκεν ἡμᾶς εἰς θήραν τοῖς ὀδοῦσιν αὐτῶν. » Κατὰ ταυτὸν καὶ τὴν ἐκείνων ὠμότητα, καὶ τοῦ Θεοῦ τὴν ἐπικουρίαν ἐδήλωσε· τοὺς γὰρ ὀδόντας τέθεικε, δεικνὺς τὴν ἐκείνων ὠμότητα.
« Eulogētos ho Kyrios, hos ouk edōken hēmas eis thēran tois odousin autōn. » Kata tauton kai tēn ekeinōn ōmotēta, kai tou Theou tēn epikourian edēlōse; tous gar odontas tetheike, deiknys tēn ekeinōn ōmotēta.
"Blessed be the Lord, who did not give us as prey to their teeth." He showed at once their cruelty and God's help; he put "teeth" to show their cruelty.
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« Ἡ ψυχὴ ἡμῶν ὡς στρουθίον ἐῤῥύσθη ἐκ τῆς παγίδος τῶν θηρευόντων. » Εὐγνωμόνως καὶ τὴν οἰκείαν ὁμολογοῦσιν ἀσθένειαν, στρουθῷ σφᾶς αὐτοὺς ἀπεικάζοντες, καὶ τὴν τοῦ Θεοῦ κηρύττουσι δύναμιν, τῶν πολεμίων δεικνύντες τὸ ἰσχυρόν. Θηρευτὰς γὰρ ἐκείνους ἀποκαλοῦσιν· διδάσκει δὲ καὶ τῆς σωτηρίας τὸν τρόπον. « Ἡ παγὶς συνετρίβη, καὶ ἡμεῖς ἐῤῥύσθημεν. » Οὐ γὰρ μόνης ἀπηλαύσαμεν τῆς σωτηρίας, ἀλλὰ καὶ τῶν ἐχθρῶν τὸν ὅλεθρον εἴδομεν
« Hē psychē hēmōn hōs strouthion errhysthē ek tēs pagidos tōn thēreuontōn. » Eugnōmonōs kai tēn oikeian homologousin astheneian, strouthǭ sphas autous apeikazontes, kai tēn tou Theou kēryttousi dynamin, tōn polemiōn deiknyntes to ischyron. Thēreutas gar ekeinous apokalousin; didaskei de kai tēs sōtērias ton tropon. « Hē pagis synetribē, kai hēmeis errhysthēmen. » Ou gar monēs apēlausamen tēs sōtērias, alla kai tōn echthrōn ton holethron eidomen
"Our soul was rescued like a sparrow from the snare of the fowlers." Gratefully they both confess their own weakness, likening themselves to a sparrow, and proclaim God's power, showing the strength of the enemy; for they call them fowlers. He also teaches the manner of salvation: "The snare was broken, and we were rescued." "For we not only enjoyed salvation, but also saw the destruction of our enemies."
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« Ἡ βοήθεια ἡμῶν ἐν ὀνόματι Κυρίου, τοῦ ποιήσαντος τὸν οὐρανὸν καὶ τὴν γῆν. » Τούτου χάριν, πάσης ἀνθρωπίνης καταφρονοῦμεν δυνάμεως, τὸν οὐρανοῦ καὶ γῆς ποιητὴν ἐπίκουρον ἔχοντες, οὗ καὶ ἡ προσηγορία ἡμῖν εἰς σωτηρίαν ἀρκεῖ.
« Hē boētheia hēmōn en onomati Kyriou, tou poiēsantos ton ouranon kai tēn gēn. » Toutou charin, pasēs anthrōpinēs kataphronoumen dynameōs, ton ouranou kai gēs poiētēn epikouron echontes, hou kai hē prosēgoria hēmin eis sōtērian arkei.
"Our help is in the name of the Lord, who made heaven and earth." "For this reason we despise all human power, having the Maker of heaven and earth as our helper, whose very name suffices us for salvation."
Chapter 124
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« Ὠδὴ τῶν ἀναβαθμῶν. » Οἱ τῆς νίκης ἐκείνης τετυχηκότες τὸν ἐπινίκιον ἄδουσιν ὕμνον, καὶ τῆς εἰς Θεὸν ἐλπίδος κηρύττουσι τὴν ἰσχύν. « Οἱ πεποιθότες ἐπὶ Κύριον, ὡς ὅρος Σιών. » Ὁ τῇ εἰς τὸν Θεὸν ἐλπίδι φραττόμενος, ὡς τὸ Σιὼν ὄρος ἀτρεμὴς μενεῖ, καὶ ἀκλόνητος, ἐπίσημός τε καὶ περίβλεπτος. « Οὐ σαλευθήσεται εἰς τὸν αἰῶνα ὁ κατοικῶν Ἱερουσαλήμ. » Τὸν κατοικοῦντα τὴν Ἱερουσαλήμ κατὰ τοὺς νόμους τῆς Ἱερουσαλήμ πολιτεύεσθαι δεῖ. Τοῖς γὰρ οὕτω κατοικοῦσι, καὶ τῷ σκοπῷ τοῦ νόμου πειθομένοις, τὸ βέβαιον ἡ προφητεία ὑπέσχετο.
« Ōdē tōn anabathmōn. » Hoi tēs nikēs ekeinēs tetychēkotes ton epinikion adousin hymnon, kai tēs eis Theon elpidos kēryttousi tēn ischyn. « Hoi pepoithotes epi Kyrion, hōs horos Siōn. » Ho tę̄ eis ton Theon elpidi phrattomenos, hōs to Siōn oros atremēs menei, kai aklonētos, episēmos te kai peribleptos. « Ou saleuthēsetai eis ton aiōna ho katoikōn Hierousalēm. » Ton katoikounta tēn Hierousalēm kata tous nomous tēs Hierousalēm politeuesthai dei. Tois gar houtō katoikousi, kai tǭ skopǭ tou nomou peithomenois, to bebaion hē prophēteia hypescheto.
"A song of the ascents." Those who obtained that victory sing the victory hymn and proclaim the strength of hope in God. "Those who trust in the Lord are like Mount Zion." "The one fortified by hope in God will remain unshaken and immovable like Mount Zion, conspicuous and admired." "He who dwells in Jerusalem will not be shaken for ever." The one who dwells in Jerusalem must live according to the laws of Jerusalem. For to those who dwell so and obey the aim of the law, the prophecy promised stability.
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« Ὄρη κύκλῳ αὐτῆς, καὶ ὁ Κύριος κύκλῳ τοῦ λαοῦ αὐτοῦ. › Καθάπερ γὰρ τὰ ὄρη τὴν πόλιν κυκλοῖ, οὕτως ἡ θεία κηδεμονία τὸν εὐσεβῆ περιφράττει λαόν· « ᾿Ἀπὸ τοῦ νῦν, καὶ ἕως τοῦ αἰῶνος. » Οὐ γὰρ πρόσκαιρος ἡ τοῦ Θεοῦ δύναμις, ἀλλ᾽ αἰώνιος, καὶ ταύτης ἀξιοῖ τοὺς τὴν θεραπείαν αὐτοῦ περὶ πολλοῦ ποιουμένους.
« Orē kyklǭ autēs, kai ho Kyrios kyklǭ tou laou autou. › Kathaper gar ta orē tēn polin kykloi, houtōs hē theia kēdemonia ton eusebē periphrattei laon; « ᾿Apo tou nyn, kai heōs tou aiōnos. » Ou gar proskairos hē tou Theou dynamis, all᾽ aiōnios, kai tautēs axioi tous tēn therapeian autou peri pollou poioumenous.
"Mountains are round about her, and the Lord is round about his people." "For as the mountains encircle the city, so the divine care fences in the pious people"; "from now and for ever." For God's power is not temporary but eternal, and he counts worthy of it those who set great store by serving him.
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« Ὅτι οὐκ ἀφήσει Κύριος τὴν ῥάβδον τῶν ἁμαρτωλῶν ἐπὶ τὸν κλῆρον τῶν δικαίων. » Καὶ τοὺς ᾿Ασσυρίους ῥάβδον θυμοῦ διὰ Ἡσαΐου τοῦ προφήτου προσηγόρευσεν ὁ Θεὸς, « Οὐαὶ γὰρ, φησὶν, ᾿Ασσυρίοις, ἡ ῥάβδος τοῦ θυμοῦ μου, καὶ τῆς ὀργῆς μου, ἐν ταῖς χερσὶν αὐτῶν. Τὴν ὀργήν μου εἰς ἔθνος ἄνομον ἀποστελῶ, καὶ τῷ ἐμῷ λαῷ συντάξω ποιῆσαι σκῦλα, καὶ προνομήν. › ᾿Αντὶ τοῦ, Καθάπερ τινὶ ῥάβδῳ τοῖς ᾿Ασσυρίοις κεχρημένος, τοὺς ἀξίους παιδεύω. Λέγει τοίνυν ὁ προφήτης καὶ ἐνταῦθα, ὅτι δικαίᾳ κεχρημένος ψήφῳ τῶν ὅλων ὁ Κύριος, οὐ συγχωρήσει τῶν παρανόμων τὴν ῥάβδον τῇ τῶν δικαίων ἐπενεχθῆναι συμμορίᾳ. Εἶτα καὶ τὴν αἰτίαν διδάσκει. « Ὅπως ἂν μὴ ἐκτείνωσιν οἱ δίκαιοι ἐν ἀνομίαις χεῖρας αὐτῶν. » Ἵνα μὴ νομίσαντες, φησὶν, οἱ τοῦ προσήκοντος ἐπιμελούμενοι ἄτακτα εἶναι πάντα καὶ ἀκυβέρνητα, ῥέψωσιν ἐπὶ τὸ χεῖρον, καὶ τὴν ἐντεῦθεν ἑλκύσωσι βλάβην.
« Hoti ouk aphēsei Kyrios tēn rhabdon tōn hamartōlōn epi ton klēron tōn dikaiōn. » Kai tous ᾿Assyrious rhabdon thymou dia Hēsaïou tou prophētou prosēgoreusen ho Theos, « Ouai gar, phēsin, ᾿Assyriois, hē rhabdos tou thymou mou, kai tēs orgēs mou, en tais chersin autōn. Tēn orgēn mou eis ethnos anomon apostelō, kai tǭ emǭ laǭ syntaxō poiēsai skyla, kai pronomēn. › ᾿Anti tou, Kathaper tini rhabdǭ tois ᾿Assyriois kechrēmenos, tous axious paideuō. Legei toinyn ho prophētēs kai entautha, hoti dikaią kechrēmenos psēphǭ tōn holōn ho Kyrios, ou synchōrēsei tōn paranomōn tēn rhabdon tę̄ tōn dikaiōn epenechthēnai symmorią. Eita kai tēn aitian didaskei. « Hopōs an mē ekteinōsin hoi dikaioi en anomiais cheiras autōn. » Hina mē nomisantes, phēsin, hoi tou prosēkontos epimeloumenoi atakta einai panta kai akybernēta, rhepsōsin epi to cheiron, kai tēn enteuthen helkysōsi blabēn.
"For the Lord will not leave the rod of sinners upon the lot of the righteous." God also called the Assyrians the rod of his wrath through the prophet Isaiah: "Woe," he says, "to the Assyrians, the rod of my wrath and of my anger is in their hands. I will send my anger against a lawless nation and command my people to take spoil and plunder"; that is, "Using the Assyrians as a kind of rod, I discipline those who deserve it." Here too, then, the prophet says that the Lord of all, using a just sentence, will not allow the rod of the lawless to be brought on the company of the righteous. Then he teaches the reason too: "That the righteous may not stretch out their hands to lawlessness." "Lest," he says, "those who care for what is right, thinking that all things are disordered and unpiloted, tip toward the worse and draw harm on themselves from it."
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« ᾿Αγάθυνον, Κύριε, τοῖς ἀγαθοῖς, καὶ τοῖς εὐθέσι τῇ καρδίᾳ. » Δείξας τοῦ Θεοῦ τὸ δίκαιον, δικαίαν ποιεῖται τὴν δέησιν· ἱκετεύει γὰρ τῶν ἴσων τυχεῖν τοὺς ἀγαθοὺς ἀντιδόσεων. Τοῦτο δὲ καὶ ὁ Κύριος ἔφη· « Ὧι μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν. » Καί· Μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.
« ᾿Agathynon, Kyrie, tois agathois, kai tois euthesi tę̄ kardią. » Deixas tou Theou to dikaion, dikaian poieitai tēn deēsin; hiketeuei gar tōn isōn tychein tous agathous antidoseōn. Touto de kai ho Kyrios ephē; « Hōi metrǭ metreite, antimetrēthēsetai hymin. » Kai; Makarioi hoi eleēmones, hoti autoi eleēthēsontai.
"Do good, O Lord, to the good and to the upright in heart." Having shown God's justice, he makes a just petition; for he begs that the good obtain equal rewards. The Lord too said this: "With the measure you measure, it will be measured back to you"; and: "Blessed are the merciful, for they will obtain mercy."
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« Τοὺς δὲ ἐκκλίνοντας εἰς τὰς στραγγαλιάς ἀπάξει Κύριος μετὰ τῶν ἐργαζομένων τὴν ἀνομίαν.» Τὰς στραγγαλιὰς ὁ μὲν ᾿Ακύλας διαπλοκὰς ἡρμήνευσε, σκολιότητας δὲ ὁ Σύμμαχος, ὁ δὲ Θεοδοτίων διεστραμμένα. Ἤτησε μέντοι οὐδὲν ἄδικον ὁ Προφήτης· ἀλλὰ τοὺς μὲν ἀγαθοὺς ἀγαθῶν ἀπολαῦσαι, τοὺς δὲ τὴν θείαν καταλιπόντας ὁδὸν, καὶ στραγγαλιαῖς καὶ διαπλοκαῖς κεχρημένους, τὸ κατάλληλον τέλος εὑρεῖν. « Εἰρήνη ἐπὶ τὸν Ἰσραήλ. » Ἐκείνων δὲ δεξαμένων τὸν ὄλεθρον, οὗτοι τῆς εἰρήνης ἀπήλαυσαν. Προσήκει μέν τοι εἰδέναι, ὡς ταύτης ἀπήλαυσε τῆς προσηγορίας ὁ Ἰακὼβ τῆς θείας ἀξιωθεὶς θεωρίας. Ὁμωνύμους τοιγαροῦν ἔχει τοὺς ὁμοτρόπους, καὶ καθαρὰν πίστιν κεκτημένους καὶ ψυχήν. Οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ οὗτοι Ἰσραὴλ, ἀλλ᾽ οἱ τοῦ Ἰσραὴλ ἀσπαζόμενοι τὴν εὐσέβειαν.
« Tous de ekklinontas eis tas strangalias apaxei Kyrios meta tōn ergazomenōn tēn anomian.» Tas strangalias ho men ᾿Akylas diaplokas hērmēneuse, skoliotētas de ho Symmachos, ho de Theodotiōn diestrammena. Ētēse mentoi ouden adikon ho Prophētēs; alla tous men agathous agathōn apolausai, tous de tēn theian katalipontas hodon, kai strangaliais kai diaplokais kechrēmenous, to katallēlon telos heurein. « Eirēnē epi ton Israēl. » Ekeinōn de dexamenōn ton olethron, houtoi tēs eirēnēs apēlausan. Prosēkei men toi eidenai, hōs tautēs apēlause tēs prosēgorias ho Iakōb tēs theias axiōtheis theōrias. Homōnymous toigaroun echei tous homotropous, kai katharan pistin kektēmenous kai psychēn. Ou gar pantes hoi ex Israēl houtoi Israēl, all᾽ hoi tou Israēl aspazomenoi tēn eusebeian.
"But those who turn aside into crooked ways the Lord will lead away with the workers of lawlessness." For "crooked ways" Aquila rendered "tangles," Symmachus "crookednesses," Theodotion "perverse things." The prophet asked nothing unjust, but that the good enjoy good things, and that those who left the divine road and used crooked ways and tangles find the fitting end. "Peace upon Israel." "When those received destruction, these enjoyed peace." One should know that Jacob received this name when he was counted worthy of the divine vision. So those like him in conduct, who have acquired pure faith and a pure soul, share his name. For not all who are from Israel are Israel, but those who embrace Israel's piety.
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« ᾠδὴ τῶν ἀναβαθμῶν. » "Απαντας μὲν ὁ Κῦρος βασιλεύσας ἐπανελθεῖν Ἰουδαίους προσέταξε, μοχθηρὰν δὲ οἱ πλείους ἔχοντες γνώμην, καὶ εἰς ἅπαντα τοῖς θείοις ἀντιτείνοντες νόμοις, ἐπανελθεῖν οὐκ ἠθέλησαν. Ὅσοι δὲ τῆς προγονικῆς εὐσεβείας ἐπεμελοῦντο, καὶ τῆς κατὰ νόμον λατρείας ἐπεθύμουν, ἀσπασίως ἐποιήσαντο τὴν ἐπάνοδον. Οὗτοι τοίνυν ἐν τῷδε τῷ Ψαλμῷ τὴν οἰκείαν ἐλευθερίαν ὁρῶντες γεγήθασιν· εὔχονται δὲ ταύτης καὶ τοὺς ὁμοφύλους τυχεῖν. · Ἐν τῷ ἐπιστρέψαι Κύριον τὴν αἰχμαλωσίαν Σιὼν, ἐγενήθημεν ὡσεὶ παρακεκλημένοι. » Τὸ ὡς ἐπιτάσεως ἐνταῦθα σημαντικόν. Πολλῆς, φησὶν, ἀπηλαύσαμεν θυμηδίας, λύσαντος τοῦ Θεοῦ τῆς τιμωρίας τὸν ὅρον, καὶ τὴν ἐλευθερίαν τοῖς αἰχμαλώτοις δωρησαμένου.
« ǭdē tōn anabathmōn. » "Apantas men ho Kyros basileusas epanelthein Ioudaious prosetaxe, mochthēran de hoi pleious echontes gnōmēn, kai eis hapanta tois theiois antiteinontes nomois, epanelthein ouk ēthelēsan. Hosoi de tēs progonikēs eusebeias epemelounto, kai tēs kata nomon latreias epethymoun, aspasiōs epoiēsanto tēn epanodon. Houtoi toinyn en tǭde tǭ Psalmǭ tēn oikeian eleutherian horōntes gegēthasin; euchontai de tautēs kai tous homophylous tychein. ; En tǭ epistrepsai Kyrion tēn aichmalōsian Siōn, egenēthēmen hōsei parakeklēmenoi. » To hōs epitaseōs entautha sēmantikon. Pollēs, phēsin, apēlausamen thymēdias, lysantos tou Theou tēs timōrias ton horon, kai tēn eleutherian tois aichmalōtois dōrēsamenou.
"A song of the ascents." When Cyrus became king, he ordered all the Jews to return; but most of them, having a perverse mind and opposing the divine laws in everything, would not return. But all who cared for the piety of their forefathers and longed for the worship according to the law gladly made the return. In this psalm, then, these rejoice at seeing their own freedom, and pray that their kinsmen too may obtain it. "When the Lord turned back the captivity of Zion, we became like those comforted." "Like" here signifies intensity. "We enjoyed great delight," he says, "when God dissolved the limit of the punishment and granted freedom to the captives."
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« Τότε ἐπλήσθη χαρᾶς τὸ στόμα ἡμῶν, καὶ ἡ γλῶσσα ἡμῶν ἀγαλλιάσεως. • Εὐθὺς γὰρ ὑπὸ τῆς θυμηδίας διαχυθέντες ἐκινήσαμεν εἰς ὑμνῳδίαν τὰς γλώττας. Τὴν γὰρ ἀγαλλίασιν ὁ μὲν ᾿Ακύλας αἴνεσιν, ὁ δὲ Σύμμαχος εὐφημίαν, ἡρμήνευσαν. «Τότε ἐροῦσιν ἐν τοῖς ἔθνεσιν, Ἐμεγάλυνε Κύριος τοῦ ποιῆσαι μετ' αὐτῶν. » Τοῦτο δὲ ἡμᾶς πολυθρυλλήτους παρὰ πᾶσιν ἀπέφηνεν. "Απαντες γὰρ τὴν τοῦ Θεοῦ μεγαλουργίαν θαυμάζουσιν, ὅτι τῆς πικρᾶς ἡμᾶς ἐκείνης δουλείας ἀπήλλαξε · καὶ ἡμεῖς μέν τοι βοῶμεν· « Ἐμεγάλυνε Κύριος τοῦ ποιῆσαι μεθ᾽ ἡμῶν, ἐγενήθημεν εὐφραινόμενοι. » "Ἄτοπον γὰρ τοὺς μὲν τῆς θείας γνώσεως ἐστερημένους τὴν εἰς ἡμᾶς γεγενημένην θαυμάζειν φιλανθρωπίαν, ἡμᾶς δὲ τοὺς τῆς εὐεργεσίας τετυχηκότας ἀχαριστίαν νοσεῖν.
« Tote eplēsthē charas to stoma hēmōn, kai hē glōssa hēmōn agalliaseōs. • Euthys gar hypo tēs thymēdias diachythentes ekinēsamen eis hymnǭdian tas glōttas. Tēn gar agalliasin ho men ᾿Akylas ainesin, ho de Symmachos euphēmian, hērmēneusan. «Tote erousin en tois ethnesin, Emegalyne Kyrios tou poiēsai met' autōn. » Touto de hēmas polythryllētous para pasin apephēnen. "Apantes gar tēn tou Theou megalourgian thaumazousin, hoti tēs pikras hēmas ekeinēs douleias apēllaxe ; kai hēmeis men toi boōmen; « Emegalyne Kyrios tou poiēsai meth᾽ hēmōn, egenēthēmen euphrainomenoi. » "Atopon gar tous men tēs theias gnōseōs esterēmenous tēn eis hēmas gegenēmenēn thaumazein philanthrōpian, hēmas de tous tēs euergesias tetychēkotas acharistian nosein.
"Then our mouth was filled with joy, and our tongue with exultation." "For at once, overflowing with delight, we moved our tongues to hymnody." For "exultation" Aquila rendered "praise," Symmachus "acclamation." "Then they will say among the nations: The Lord has done great things for them." "This made us celebrated among all. For all marvel at God's mighty work, that he freed us from that bitter slavery; and we for our part cry: The Lord has done great things for us; we have become glad." For it would be absurd that those deprived of the knowledge of God should marvel at the love for humankind shown to us, while we who received the benefit should be sick with ingratitude.
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· Ἐπίστρεψον, Κύριε, τὴν αἰχμαλωσίαν ἡμῶν, ὡς χειμάῤῥους ἐν τῷ νότῳ. » Ὧν ἔτυχον ἀγαθῶν, καὶ τοὺς ἄλλους ὁμοφύλους ἀπολαῦσαι ποθοῦσι, καὶ τὸν κοινὸν Δεσπότην ἀντιβολοῦσι μεταδοῦναι τῆς ἐλευθερίας κἀκείνοις, ὥστε χειμάῤῥουν μιμεῖσθαι τῶν ἐπανιόντων τὸ πλῆθος. Νότον δὲ τὴν Ἱερουσαλήμ καλῶν, ἀπὸ τῆς θέσεως τέθεικε τὴν προσηγορίαν· οὕτως αὐτὴν καὶ Ἰεζεκιήλ, καὶ ᾿Ἀββακούμ ὀνομάζουσι. Δηλοῖ δὲ καὶ ἕτερον ὁ λόγος. Ὁ γὰρ νότος ἄνεμος ὑγρὸς ὢν, νεφῶν τὸν ἀέρα πληροῖ, καὶ ὄμβρους ἐπάγει σφοδρούς · καὶ μέντοι καὶ τὴν χιόνα πεφυκὼς διαλύειν, ἐμπίπλησι τοὺς χειμάῤῥους ὑδάτων. Οὕτω τοιγαροῦν, φησὶ, καὶ τοὺς ἡμετέρους ὁμοφύλους πανταχοῦ διεσπαρμένους κέλευσον ἀθροισθῆναι, καὶ χειμάῤῥου δίκην τὴν πορείαν ποιήσασθαι.
; Epistrepson, Kyrie, tēn aichmalōsian hēmōn, hōs cheimarrhous en tǭ notǭ. » Hōn etychon agathōn, kai tous allous homophylous apolausai pothousi, kai ton koinon Despotēn antibolousi metadounai tēs eleutherias kakeinois, hōste cheimarrhoun mimeisthai tōn epaniontōn to plēthos. Noton de tēn Hierousalēm kalōn, apo tēs theseōs tetheike tēn prosēgorian; houtōs autēn kai Iezekiēl, kai ᾿Abbakoum onomazousi. Dēloi de kai heteron ho logos. Ho gar notos anemos hygros ōn, nephōn ton aera plēroi, kai ombrous epagei sphodrous ; kai mentoi kai tēn chiona pephykōs dialyein, empiplēsi tous cheimarrhous hydatōn. Houtō toigaroun, phēsi, kai tous hēmeterous homophylous pantachou diesparmenous keleuson athroisthēnai, kai cheimarrhou dikēn tēn poreian poiēsasthai.
"Turn back our captivity, O Lord, like torrents in the south." They long for their other kinsmen to enjoy the good things they obtained, and plead with the common Master to give them too a share in freedom, so that the multitude of those returning may imitate a torrent. He calls Jerusalem "the south," giving the name from its position; so Ezekiel and Habakkuk name it too. The word also shows something else. For the south wind, being moist, fills the air with clouds and brings heavy rains; and since it naturally melts the snow, it fills the torrents with water. "So then," he says, "command our kinsmen scattered everywhere to be gathered, and make their journey like a torrent."
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« Οἱ σπείροντες ἐν δάκρυσιν, ἐν ἀγαλλιάσει θεριοῦσι. » Οὐ μάτην δὲ τὰς ἱκετείας ποιούμεθα, ἀλλὰ τοὺς τῶν δακρύων εἰδότες καρπούς. Οἱ γὰρ μετὰ τούτων τὰ σπέρματα καταβάλλοντες, δαψιλῆ τὸν ἀμητὸν ὁρῶντες εὐφραίνονται. « Πορευόμενοι ἐπορεύοντο, καὶ ἔκλαιον, βάλλοντες τὰ σπέρματα αὐτῶν· ἐρχόμενοι δὲ ἥξουσιν ἐν ἀγαλλιάσει, αἴροντες τὰ δράγματα αὐτῶν. » Διαφόρως τὴν αὐτὴν διάνοιαν εἴρηκε, τῇ ποικιλίᾳ τῆς διδασκαλίας πλείονα τὴν ὠφέλειαν πραγματευόμενος.
« Hoi speirontes en dakrysin, en agalliasei theriousi. » Ou matēn de tas hiketeias poioumetha, alla tous tōn dakryōn eidotes karpous. Hoi gar meta toutōn ta spermata kataballontes, dapsilē ton amēton horōntes euphrainontai. « Poreuomenoi eporeuonto, kai eklaion, ballontes ta spermata autōn; erchomenoi de hēxousin en agalliasei, airontes ta dragmata autōn. » Diaphorōs tēn autēn dianoian eirēke, tę̄ poikilią tēs didaskalias pleiona tēn ōpheleian pragmateuomenos.
"Those who sow in tears will reap in exultation." "We do not make our supplications in vain, but knowing the fruits of tears. For those who cast seed with them rejoice at seeing an abundant harvest." "Going they went and wept, casting their seeds; but coming they will come with exultation, bearing their sheaves." He has said the same thought in different ways, bringing about greater benefit by the variety of the teaching.
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« Ὠδὴ τῶν ἀναβαθμῶν τοῦ Σολομών. » Πάλαι μὲν τὸν θεῖον νεὼν Σολομών ᾠκοδόμησε, καταλυθέντα δὲ ὑπὸ Βαβυλωνίων Ζοροβάβελ ἀνέστησε. Τοῦτον οἶμαι Σολομῶντα ὀνομάζεσθαι, καὶ ὡς ἐκ Σολομῶντος τὸ γένος κατάγοντα, καὶ ὡς Σολομῶντος ἀνανεούμενον ἔργον. Οὐδὲ γὰρ τῇ Σολομῶντος οἰκοδομίᾳ ὁ προφητικὸς ἀρμόττει λόγος, ἀλλὰ τῇ μετὰ τὴν ἐπάνοδον ὑπὸ τοῦ Ζοροβάβελ γεγενημένῃ. Τηνικαῦτα μὲν αὐτοὶ οἰκοδομεῖν ἐπειρῶντο, διεκώλυον δὲ οἱ γειτονεύοντες, καὶ αὐτοὶ συνεχῶς πολεμοῦντες, καὶ τὴν Περσῶν κατ᾿ αὐτῶν ἐρεθίζοντες βασιλείαν. Καὶ ταῦτα ἡ τοῦ Ἔσδρα σαφέστερον διδάσκει γραφή· οἱ περὶ τὸν Ζοροβάβελ τοίνυν, καὶ Ἰησοῦν τὸν τοῦ Σαλαθιήλ, καὶ οἱ μετ᾿ αὐτῶν εὐσεβείᾳ κοσμούμενοι, τήνδε τὴν εἰσήγησιν προσφέρουσι τοῦ ψαλμοῦ· « Ἐὰν μὴ Κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες. Ἐὰν μὴ Κύριος φυλάξῃ πόλιν, εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων. » Μηδεὶς μήτε τῶν οἰκοδομούντων, μήτε τῶν φυλαττόντων, τῇ οἰκείᾳ δυνάμει θαῤῥείτω, ἀλλὰ τὴν θείαν ἐπικαλείσθω ῥοπήν. Ταύτης γὰρ συνεργούσης ἑκάτερον ῥάδιον· ἀναβαλλομένου δὲ τοῦ Θεοῦ τὴν βοήθειαν, μάταιος ἡ τῶν ἀνθρώπων σπουδή.
« Ōdē tōn anabathmōn tou Solomōn. » Palai men ton theion neōn Solomōn ǭkodomēse, katalythenta de hypo Babylōniōn Zorobabel anestēse. Touton oimai Solomōnta onomazesthai, kai hōs ek Solomōntos to genos katagonta, kai hōs Solomōntos ananeoumenon ergon. Oude gar tę̄ Solomōntos oikodomią ho prophētikos armottei logos, alla tę̄ meta tēn epanodon hypo tou Zorobabel gegenēmenę̄. Tēnikauta men autoi oikodomein epeirōnto, diekōlyon de hoi geitoneuontes, kai autoi synechōs polemountes, kai tēn Persōn kat᾿ autōn erethizontes basileian. Kai tauta hē tou Esdra saphesteron didaskei graphē; hoi peri ton Zorobabel toinyn, kai Iēsoun ton tou Salathiēl, kai hoi met᾿ autōn eusebeią kosmoumenoi, tēnde tēn eisēgēsin prospherousi tou psalmou; « Ean mē Kyrios oikodomēsę̄ oikon, eis matēn ekopiasan hoi oikodomountes. Ean mē Kyrios phylaxę̄ polin, eis matēn ēgrypnēsen ho phylassōn. » Mēdeis mēte tōn oikodomountōn, mēte tōn phylattontōn, tę̄ oikeią dynamei tharrheitō, alla tēn theian epikaleisthō rhopēn. Tautēs gar synergousēs hekateron rhadion; anaballomenou de tou Theou tēn boētheian, mataios hē tōn anthrōpōn spoudē.
"A song of the ascents, of Solomon." Long ago Solomon built the divine temple, and when it was destroyed by the Babylonians, Zerubbabel raised it up. I think he is named Solomon both as tracing his descent from Solomon and as renewing Solomon's work. For the prophetic word does not fit Solomon's building but the one carried out by Zerubbabel after the return. At that time they tried to build, but their neighbors prevented them, both making war on them continually and stirring up the Persian kingdom against them. The writing of Ezra teaches this more clearly. Those with Zerubbabel and Jeshua, and those with them adorned with piety, then, offer this as the opening of the psalm: "Unless the Lord builds the house, those who build it have labored in vain. Unless the Lord guards the city, the watchman has kept awake in vain." "Let no one, whether builder or guard, trust in his own power, but call on the divine help. For when it works with them, both are easy; but when God withholds his help, human zeal is vain."
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• Εἰς μάτην ὑμῖν ἐστι τοῦ ὀρθρίζειν, ἐγείρεσθε μετὰ τὸ καθῆσθαι, οἱ ἐσθίοντες ἄρτον ὀδύνης. » Τὸ ἐγείρεσθε οὐκ ἔστι προστακτικὸν, ἀλλὰ ἀπαρέμφατον. Λέγει δὲ ὅτι πάντα μάταια, τοῦ Θεοῦ τῶν ὅλων μὴ συνεργοῦντος, καὶ τὸ ὀρθρίζειν, καὶ τὸ ἀνίστασθαι, εἴς τε φυλακὴν τῆς πόλεως, καὶ εἰς τὴν προκειμένην οἰκοδομίαν. Διὸ παραινεῖ τοῖς μετ᾿ ὀδύνης τὸν ἄρτον ἐσθίουσι διὰ τὰς τῶν πολεμίων ἐπαναστάσεις, εἰς τὸν Θεὸν τὰς ἐλπίδας ἔχειν. « Ὅταν δῷ τοῖς ἀγαπητοῖς αὐτοῦ ὕπνον.
• Eis matēn hymin esti tou orthrizein, egeiresthe meta to kathēsthai, hoi esthiontes arton odynēs. » To egeiresthe ouk esti prostaktikon, alla aparemphaton. Legei de hoti panta mataia, tou Theou tōn holōn mē synergountos, kai to orthrizein, kai to anistasthai, eis te phylakēn tēs poleōs, kai eis tēn prokeimenēn oikodomian. Dio parainei tois met᾿ odynēs ton arton esthiousi dia tas tōn polemiōn epanastaseis, eis ton Theon tas elpidas echein. « Hotan dǭ tois agapētois autou hypnon.
"It is vain for you to rise early; rise after sitting, you who eat the bread of pain." "Rise" is not imperative but infinitive. He says that all is vain if the God of all does not work with them: rising early and getting up, whether to guard the city or for the building in hand. Therefore he urges those who eat their bread in pain because of the enemies' uprisings to put their hopes in God. "When he gives sleep to his beloved."
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« Ἰδοὺ ἡ κληρονομία Κυρίου υἱοὶ, μισθὸς τοῦ καρποῦ τῆς γαστρός. » Ὕπνον ἐνταῦθα τροπικῶς τὴν ἀνάπαυσιν προσηγόρευσεν· ἀνάπαυλαν δὲ καὶ ὁ ὕπνος τοῖς ἀνθρώποις παρέχει. Τοῦ Θεοῦ τοίνυν, φησὶ, τῆς οἰκείας ἀξιοῦντος κηδεμονίας, δυνησόμεθα τῶν πολεμούντων περιγενέσθαι, καὶ ἀπόνως οἰκοδομῆσαι, καὶ διάγειν ἀσφαλῶς, καὶ δίχα φροντίδος καθεύδειν, καὶ πλειόνων παίδων γενέσθαι πατέρες κατὰ τὴν θείαν ὑπόσχεσιν. Ὑπέσχετο γὰρ ποιήσειν ἡμῶν τὸ γένος, ὡς τὴν ἄμμον τὴν παρὰ τὸ χεῖλος τῆς θαλάσσης. Τοῦτο καὶ ἐνταῦθα ἔφη. • Ἰδοὺ ἡ κληρονομία Κυρίου υἱοὶ, μισθὸς τοῦ καρποῦ τῆς γαστρός · · τουτέστιν, ἡ θεία ὑπόσχεσις, καὶ ἡ περὶ τοὺς παῖδας εὐλογία, καθάπερ τις ἡμῖν μισθὸς τοῖς εἰς αὐτὸν ἠλπικόσι δεδώρηται.
« Idou hē klēronomia Kyriou huioi, misthos tou karpou tēs gastros. » Hypnon entautha tropikōs tēn anapausin prosēgoreusen; anapaulan de kai ho hypnos tois anthrōpois parechei. Tou Theou toinyn, phēsi, tēs oikeias axiountos kēdemonias, dynēsometha tōn polemountōn perigenesthai, kai aponōs oikodomēsai, kai diagein asphalōs, kai dicha phrontidos katheudein, kai pleionōn paidōn genesthai pateres kata tēn theian hyposchesin. Hypescheto gar poiēsein hēmōn to genos, hōs tēn ammon tēn para to cheilos tēs thalassēs. Touto kai entautha ephē. • Idou hē klēronomia Kyriou huioi, misthos tou karpou tēs gastros ; ; toutestin, hē theia hyposchesis, kai hē peri tous paidas eulogia, kathaper tis hēmin misthos tois eis auton ēlpikosi dedōrētai.
"Behold, sons are the inheritance of the Lord, the reward of the fruit of the womb." Here he figuratively called rest "sleep"; for sleep too gives human beings rest. "When God, then," he says, "counts us worthy of his care, we will be able to overcome those who make war on us, build without toil, live safely, sleep without anxiety, and become fathers of more children, according to the divine promise." For he promised to make our race like the sand by the shore of the sea. This is what he said here too: "Behold, sons are the inheritance of the Lord, the reward of the fruit of the womb"; that is, the divine promise and the blessing concerning children has been given to us who have hoped in him as a kind of reward.
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« Ὡσεὶ βέλη ἐν χειρὶ δυνατοῦ, οὕτως οἱ υἱοὶ τῶν τετιναγμένων. » Ὁ δὲ Θεοδοτίων, Ὡς βέλη ἐν χειρὶ δυνατοῦ, οὕτως υἱοὶ νεότητος· κατὰ ταύτην δὲ καὶ ὁ ᾿Ακύλας καὶ ὁ Σύμμαχος ἡρμήνευσαν. Λέγει δὲ, ὅτι Ἐσόμεθα τῷ Θεῷ πεποιθότες οὐ μόνον πολλοί, ἀλλὰ καὶ δυνατοὶ, οἷόν τινα βέλη παρὰ δυνατοῦ τινος ἐφιέμενα · καὶ οἱ νῦν ἀσθενεῖς, καὶ σφόδρα ταλαιπωρούμενοι (τοῦτο γὰρ δηλοῖ τὸ ἐκτετιναγμένων), ἰσχυροὶ λίαν ἐσόμεθα, τῆς ἄνωθεν ῥοπῆς ἀπολαύσαντες.
« Hōsei belē en cheiri dynatou, houtōs hoi huioi tōn tetinagmenōn. » Ho de Theodotiōn, Hōs belē en cheiri dynatou, houtōs huioi neotētos; kata tautēn de kai ho ᾿Akylas kai ho Symmachos hērmēneusan. Legei de, hoti Esometha tǭ Theǭ pepoithotes ou monon polloi, alla kai dynatoi, hoion tina belē para dynatou tinos ephiemena ; kai hoi nyn astheneis, kai sphodra talaipōroumenoi (touto gar dēloi to ektetinagmenōn), ischyroi lian esometha, tēs anōthen rhopēs apolausantes.
"Like arrows in the hand of a mighty man, so are the sons of those who have been shaken off." Theodotion has: "Like arrows in the hand of a mighty man, so are sons of youth"; Aquila and Symmachus rendered in the same way. He says: "Trusting in God we will be not only many but strong, like arrows shot by a mighty man; and we who are now weak and in great distress (this is what 'shaken off' shows) will become very strong, enjoying help from above."
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« Μακάριος ὃς πληρώσει τὴν ἐπιθυμίαν αὐτοῦ τὸ ἐξ αὐτῶν. » Τουτέστι τῶν πολεμίων. Οὐ μόνον γὰρ οὐχ ἡττησόμεθα, ἀλλὰ καὶ περιγενησόμεθα τούτων, καὶ ζηλωτοὶ παρὰ πᾶσιν ἐσόμεθα. « Οὐ καταισχυνθήσονται, ὅταν λαλῶσι τοῖς ἐχθροῖς αὐτοῦ ἐν πύλαις. » Τουτέστιν, ἡνίκα ἂν πρὸ τῶν πυλῶν τοῖς παρὰ τῶν πολεμίων πεμπομένοις πρέσβεσι διαλεξόμεθα. Τοῦτο δὲ εἶπε κατὰ τὸ παλαιὸν ἔθος · οὐδὲ γὰρ ἐδέχοντο εἴσω τῶν πυλῶν τοὺς πεμπομένους πρέσβεις, ἀλλ᾽ ἔξω τὰς ὑποκρίσεις ἐποιοῦντο. Διὰ πάντων δὲ τῆς εἰς Θεὸν ἐλπίδος τὸ ἄμαχον ἔδειξεν. « Ὠδὴ τῶν ἀναβαθμῶν. » Ὅσων πρόξενον ἀγαθῶν τὸ πεποιθέναι Θεῷ δείξας ἐν τῷ προτεταγμένῳ ψαλμῷ, ἐνταῦθα μακαρίζει τοὺς μετὰ τῆς ἐλπίδος τὸν θεῖον ἔχοντας φόβον, δι' ὃν καὶ τῆς ἀρετῆς ἡ κτῆσις προσγίνεται. Ἀναγκαῖον δὲ τοῖς τῷ Θεῷ πεπιστευκόσιν ἡ κατὰ Θεὸν πολιτεία · οὗτος γὰρ εὐσεβείας τέλειος ὅρος.
« Makarios hos plērōsei tēn epithymian autou to ex autōn. » Toutesti tōn polemiōn. Ou monon gar ouch hēttēsometha, alla kai perigenēsometha toutōn, kai zēlōtoi para pasin esometha. « Ou kataischynthēsontai, hotan lalōsi tois echthrois autou en pylais. » Toutestin, hēnika an pro tōn pylōn tois para tōn polemiōn pempomenois presbesi dialexometha. Touto de eipe kata to palaion ethos ; oude gar edechonto eisō tōn pylōn tous pempomenous presbeis, all᾽ exō tas hypokriseis epoiounto. Dia pantōn de tēs eis Theon elpidos to amachon edeixen. « Ōdē tōn anabathmōn. » Hosōn proxenon agathōn to pepoithenai Theǭ deixas en tǭ protetagmenǭ psalmǭ, entautha makarizei tous meta tēs elpidos ton theion echontas phobon, di' hon kai tēs aretēs hē ktēsis prosginetai. Anankaion de tois tǭ Theǭ pepisteukosin hē kata Theon politeia ; houtos gar eusebeias teleios horos.
"Blessed is he who will fulfill his desire from them"; that is, from the enemies. "For not only will we not be defeated, but we will overcome them and be envied by all." "They will not be put to shame when they speak with their enemies in the gates"; that is, when we converse before the gates with the envoys sent by the enemy. He said this according to the ancient custom; for they did not receive envoys inside the gates, but gave their answers outside. Through all this he showed the invincibility of hope in God. "A song of the ascents." Having shown in the preceding psalm how many good things trust in God procures, here he calls blessed those who have divine fear with hope, through which the acquisition of virtue also comes. For those who have believed in God, a life according to God is necessary; for this is the perfect definition of piety.
Chapter 127
127.1PG 80 80:1893
« Μακάριοι πάντες οἱ φοβούμενοι τὸν Κύριον. » Οὐ τὸν ἐκ γένους ᾿Αβραάμ, οὐδὲ τὸν ἐκ σπέρματος Ἰσραὴλ, ὁ προφητικὸς ἐμακάρισε λόγος, ἀλλὰ τὸν τῷ θείῳ φόβῳ κοσμούμενον. Τοῦτο καὶ ὁ μακάριος Πέτρος ἐν ταῖς Πράξεσι λέγει· · Ἐπ᾿ ἀληθείας καταλαμβάνομαι, ὅτι οὐκ ἔστι προσωπολήπτης ὁ Θεὸς, ἀλλ᾽ ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν, καὶ ἐργαζόμενος δικαιοσύνην, δεκτὸς αὐτῷ ἐστιν. › Ὑπέδειξε δὲ ὁ προφητικὸς λόγος καὶ τοῦ θείου φόβου τὸν χαρακτῆρα. Ἐπήγαγε γάρ· Οἱ πορευόμενοι ἐν ταῖς ὁδοῖς αὐτοῦ. › « Οὐ πᾶς γὰρ ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν· ἀλλ᾽ ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. » Ἴδιον τοίνυν τῶν φοβουμένων τὸν Κύριον, τὸ μὴ βαίνειν ἔξω τῶν θείων ὁδῶν, ἀλλ᾽ ἐν αὐταῖς ποιεῖσθαι τὴν πορείαν διηνεκῶς.
« Makarioi pantes hoi phoboumenoi ton Kyrion. » Ou ton ek genous ᾿Abraam, oude ton ek spermatos Israēl, ho prophētikos emakarise logos, alla ton tǭ theiǭ phobǭ kosmoumenon. Touto kai ho makarios Petros en tais Praxesi legei; ; Ep᾿ alētheias katalambanomai, hoti ouk esti prosōpolēptēs ho Theos, all᾽ en panti ethnei ho phoboumenos auton, kai ergazomenos dikaiosynēn, dektos autǭ estin. › Hypedeixe de ho prophētikos logos kai tou theiou phobou ton charaktēra. Epēgage gar; Hoi poreuomenoi en tais hodois autou. › « Ou pas gar ho legōn moi, Kyrie, Kyrie, eiseleusetai eis tēn basileian tōn ouranōn; all᾽ ho poiōn to thelēma tou Patros mou tou en ouranois. » Idion toinyn tōn phoboumenōn ton Kyrion, to mē bainein exō tōn theiōn hodōn, all᾽ en autais poieisthai tēn poreian diēnekōs.
"Blessed are all who fear the Lord." The prophetic word called blessed not the one of Abraham's race, nor the one of Israel's seed, but the one adorned with the fear of God. The blessed Peter too says this in the Acts: "Truly I perceive that God shows no partiality, but in every nation the one who fears him and works righteousness is acceptable to him." The prophetic word also showed the mark of the fear of God; for it added: "Who walk in his ways." For "not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but the one who does the will of my Father in heaven." It is the mark, then, of those who fear the Lord not to step outside the divine ways, but to travel in them continually.
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« Τοὺς πόνους τῶν καρπῶν σου φάγεσαι. » Ὁ δὲ Σύμμαχος, Κόπον χειρῶν σου ἐσθίων· ὡς εἶναι δῆλον, ὅτι καὶ οἱ Ἑβδομήκοντα καρποὺς οὐ τὴν ἐπικαρπίαν ἐκάλεσαν, ἀλλὰ τὸ μόριον τῶν χειρῶν. Λέγει δὲ, ὅτι Τῶν ὑπὸ σοῦ σπειρομένων ἀγαθῶν τοὺς καρποὺς τρυγήσεις. Τοῦτο δὲ καὶ ὁ θεῖος ᾿Απόστολος ἔφη, « Ὁ σπείρων φειδομένως, φειδομένως καὶ θερίσει · καὶ ὁ σπείρων ἐπ᾿ εὐλογίαις, ἐπ᾿ εὐλογίαις καὶ θερίσει. » « Μακάριος εἶ σὺ, καὶ καλῶς σοι ἔσται. » Οὐ γὰρ λόγῳ μόνῳ ἔσῃ ζηλωτὸς καὶ περίβλεπτος· ἀλλὰ καὶ ἔργῳ ἔξεις τὴν εὐκληρίαν.
« Tous ponous tōn karpōn sou phagesai. » Ho de Symmachos, Kopon cheirōn sou esthiōn; hōs einai dēlon, hoti kai hoi Hebdomēkonta karpous ou tēn epikarpian ekalesan, alla to morion tōn cheirōn. Legei de, hoti Tōn hypo sou speiromenōn agathōn tous karpous trygēseis. Touto de kai ho theios ᾿Apostolos ephē, « Ho speirōn pheidomenōs, pheidomenōs kai therisei ; kai ho speirōn ep᾿ eulogiais, ep᾿ eulogiais kai therisei. » « Makarios ei sy, kai kalōs soi estai. » Ou gar logǭ monǭ esę̄ zēlōtos kai peribleptos; alla kai ergǭ exeis tēn euklērian.
"You will eat the labors of your fruits." Symmachus has: "Eating the toil of your hands"; so that it is clear that the Seventy too called "fruits" (karpoi) not the produce but the part of the hands (the wrists). He says: "You will gather the fruits of the good things you sow." The divine Apostle said this too: "He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully." "You are blessed, and it will be well with you." "For you will be envied and admired not in word only, but you will have the good fortune in deed."
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« Ἡ γυνή σου, ὡς ἄμπελος εὐθηνοῦσα ἐν τοῖς κλίτεσι τῆς οἰκίας σου. » Ἐπειδὴ κατ' ἐκεῖνον τὸν καιρὸν ταύτην εὐπραξίαν ἐνόμιζον, ὑπισχνεῖται αὐτοῖς ὁ λόγος καὶ γυναικῶν εὐκαρπίαν, ὥστε ἀμπέλοις παραβάλλεσθαι τεθηλυίαις, καὶ βριθούσαις τοῖς βότρυσιν. « Οἱ υἱοί σου, ὡς νεόφυτα ἐλαιῶν, κύκλῳ τῆς τραπέζης σου. » Καὶ ἐν τῷ πεντηκοστῷ καὶ πρώτῳ ψαλμῷ τὸν δίκαιον ἐλαίᾳ παρέβαλεν· « Ἐγὼ γὰρ, ἔφη, ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ. » Καὶ ἐνταῦθα τοῦ φοβουμένου τὸν Κύριον τοὺς παῖδας νεοφύτοις ἐλαιῶν ἀπείκασεν, ὡς τῆς εὐσεβείας τὴν ἀρδείαν, καὶ τὸν καρπὸν τὸν ὥριμον φέροντας, καὶ τὸ φύλλον οὐκ ἀποβάλλοντας, κατὰ τὸν ἐν τῷ πρώτῳ ψαλμῷ μακαριζόμενον ἄνδρα.
« Hē gynē sou, hōs ampelos euthēnousa en tois klitesi tēs oikias sou. » Epeidē kat' ekeinon ton kairon tautēn eupraxian enomizon, hypischneitai autois ho logos kai gynaikōn eukarpian, hōste ampelois paraballesthai tethēluiais, kai brithousais tois botrysin. « Hoi huioi sou, hōs neophyta elaiōn, kyklǭ tēs trapezēs sou. » Kai en tǭ pentēkostǭ kai prōtǭ psalmǭ ton dikaion elaią parebalen; « Egō gar, ephē, hōsei elaia katakarpos en tǭ oikǭ tou Theou. » Kai entautha tou phoboumenou ton Kyrion tous paidas neophytois elaiōn apeikasen, hōs tēs eusebeias tēn ardeian, kai ton karpon ton hōrimon pherontas, kai to phyllon ouk apoballontas, kata ton en tǭ prōtǭ psalmǭ makarizomenon andra.
"Your wife like a flourishing vine on the sides of your house." Since at that time they considered this good fortune, the word promises them fruitfulness of wives too, so that they are compared to flourishing vines laden with clusters. "Your sons like young olive plants around your table." In the fifty-first psalm too he compared the righteous man to an olive: "For I," he said, "am like a fruitful olive tree in the house of God." Here too he likened the children of the one who fears the Lord to young olive plants, as bearing the irrigation of piety and ripe fruit and not shedding their leaves, like the man called blessed in the first psalm.
127.4PG 80 80:1895
« Ἰδοὺ οὕτως εὐλογηθήσεται ἄνθρωπος, ὁ φοβούμενος τὸν Κύριον. » Τρόπου γὰρ ὁ Θεὸς, οὐ γένους κριτής. Οὕτω τὸν Ἰὼβ ἐκ τοῦ Ἡσαῦ τὸ γένος κατάγοντα στεφάνων ἠξίωσεν· οὕτω τὸν ᾿Αβιμέλεχ πρὸς τὴν ἀλήθειαν ἐποδήγησεν · οὕτω τὸν εὐνοῦχον, οὕτω τὸν Κορνήλιον, οὕτω πάντα τὰ ἔθνη.
« Idou houtōs eulogēthēsetai anthrōpos, ho phoboumenos ton Kyrion. » Tropou gar ho Theos, ou genous kritēs. Houtō ton Iōb ek tou Hēsau to genos katagonta stephanōn ēxiōsen; houtō ton ᾿Abimelech pros tēn alētheian epodēgēsen ; houtō ton eunouchon, houtō ton Kornēlion, houtō panta ta ethnē.
"Behold, thus will the man be blessed who fears the Lord." For God is judge of conduct, not of race. So he counted Job, who traced his descent from Esau, worthy of crowns; so he guided Abimelech to the truth; so the eunuch, so Cornelius, so all the nations.
127.5PG 80 80:1895
« Εὐλογήσαι σε Κύριος ἐκ Σιών. » Κατὰ τὴν τότε κατέχουσαν δόξαν. Ἐκεῖ γὰρ οἰκεῖν ὁ Θεὸς νενόμιστο. « Καὶ ἴδοις τὰ ἀγαθὰ Ἱερουσαλήμ πάσας τὰς ἡμέρας τῆς ζωῆς σου. » Τοῦτο γὰρ ἰδεῖν ἐπόθουν οἱ ἐκ Βαβυλῶνος ἐπανελθόντες, καὶ τῆς πόλεως τὴν ἐρημίαν ὁρῶντες.
« Eulogēsai se Kyrios ek Siōn. » Kata tēn tote katechousan doxan. Ekei gar oikein ho Theos nenomisto. « Kai idois ta agatha Hierousalēm pasas tas hēmeras tēs zōēs sou. » Touto gar idein epothoun hoi ek Babylōnos epanelthontes, kai tēs poleōs tēn erēmian horōntes.
"May the Lord bless you from Zion," according to the belief then prevailing; for God was believed to dwell there. "And may you see the good things of Jerusalem all the days of your life." For those who returned from Babylon and saw the desolation of the city longed to see this.
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« Καὶ ἴδοις υἱοὺς τῶν υἱῶν σου. » Εὐλογία μεγάλη νενόμιστο εἰς γῆρας ἐλάσαι βαθὺ, καὶ παῖδας ἰδεῖν. Συμβαινούσας τοίνυν ταῖς γνώμαις ὁρίζει τὰς εὐλογίας · ὅτι δὲ οὐκ ἐν τούτοις εἶδε τῶν ἀγαθῶν τὴν κτῆσιν, ὁ μακάριος Ησαΐας ἐδίδαξε · · Μὴ λεγέτω ὁ εὐνοῦχος, ὅτι Ἐγώ εἰμι ξύλον ξηρὸν, ὅτι τάδε λέγει Κύριος· Τοῖς εὐνούχοις τοῖς φυλαττομένοις τὰ Σάββατά μου, καὶ ἐκλεγομένοις ἃ ἐγὼ θέλω, δώσω αὐτοῖς ἐν τῷ οἴκῳ μου, καὶ ἐν τῷ τείχει μου, τόπον ὀνομαστὸν, καὶ ὄνομα ἀγαθὸν, κρεῖττον υἱῶν καὶ θυγατέρων. » « Εἰρήνη ἐπὶ τὸν Ἰσραήλ. » Πάλιν ἐπεύχεται τῷ Ἰσραὴλ εἰρήνην. ᾿Αληθὴς δὲ εἰρήνη ἡ πρὸς Θεὸν εἰρήνη. Ὁ δὲ σαρκικὸς Ἰσραὴλ ἐκείνης ἐκπεσὼν, καὶ τῆς ἄλλης ἐστέρηται.
« Kai idois huious tōn huiōn sou. » Eulogia megalē nenomisto eis gēras elasai bathy, kai paidas idein. Symbainousas toinyn tais gnōmais horizei tas eulogias ; hoti de ouk en toutois eide tōn agathōn tēn ktēsin, ho makarios Ēsaïas edidaxe ; ; Mē legetō ho eunouchos, hoti Egō eimi xylon xēron, hoti tade legei Kyrios; Tois eunouchois tois phylattomenois ta Sabbata mou, kai eklegomenois ha egō thelō, dōsō autois en tǭ oikǭ mou, kai en tǭ teichei mou, topon onomaston, kai onoma agathon, kreitton huiōn kai thygaterōn. » « Eirēnē epi ton Israēl. » Palin epeuchetai tǭ Israēl eirēnēn. ᾿Alēthēs de eirēnē hē pros Theon eirēnē. Ho de sarkikos Israēl ekeinēs ekpesōn, kai tēs allēs esterētai.
"And may you see your children's children." It was considered a great blessing to reach a deep old age and to see children. He defines the blessings, then, to fit their way of thinking; but the blessed Isaiah taught that he did not see the possession of good things in these: "Let not the eunuch say, I am a dry tree. For thus says the Lord: To the eunuchs who keep my Sabbaths and choose what I will, I will give in my house and within my wall a renowned place and a good name, better than sons and daughters." "Peace upon Israel." Again he prays peace for Israel. True peace is peace with God. But the Israel according to the flesh, having fallen from that, is deprived of the other too.
Chapter 128
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« ᾿ᾠδὴ τῶν ἀναβαθμῶν. » Καὶ οὗτος ὁ ψαλμὸς πρόῤῥησιν ἔχει τῶν μετὰ τὴν ἐπάνοδον ἐπαναστάντων Ἰουδαίοις ἐθνῶν · καὶ διδάσκονται λέγειν. Πλεονάκις ἐπολέμησάν με ἐκ νεότητός μου· εἰπάτω δὴ Ἰσραήλ. Πλεονάκις ἐπολέμησάν με ἐκ νεότητός μου· καὶ γὰρ οὐκ ἠδυνήθησάν μοι. » Νεότητα καλεῖ τὴν ἐν Αἰγύπτῳ διαγωγήν, καὶ τὴν ἐκεῖθεν ἀπαλλαγήν. Καὶ τὸν εὐεργέτην ὑμνῶν, τὰς θείας ἀπαριθμεῖται χάριτας, ὅτι ῎Ανωθεν καὶ ἐξ ἀρχῆς πολλοί μοι δυσμενεῖς ἐπανέστησαν, καὶ παντοδαποῖς με περιβαλεῖν κακοῖς ἐπειράθησαν· διὰ δὲ τῆς θείας ἐπικουρίας διέφυγον τὰς ἐκείνων ἐπιβουλάς. ᾿Αληθέστερον μέντοι ταῦτα τῷ νέῳ ἁρμόττει λαῷ, πολλὰς μὲν δεξαμένῳ προσβολὰς πολεμίων, πάντων δὲ περιγενομένῳ, καὶ τοὺς πολεμίους προσκυνητὰς ἀποφήναντι.
« ᾿ǭdē tōn anabathmōn. » Kai houtos ho psalmos prorrhēsin echei tōn meta tēn epanodon epanastantōn Ioudaiois ethnōn ; kai didaskontai legein. Pleonakis epolemēsan me ek neotētos mou; eipatō dē Israēl. Pleonakis epolemēsan me ek neotētos mou; kai gar ouk ēdynēthēsan moi. » Neotēta kalei tēn en Aigyptǭ diagōgēn, kai tēn ekeithen apallagēn. Kai ton euergetēn hymnōn, tas theias aparithmeitai charitas, hoti ᾿Anōthen kai ex archēs polloi moi dysmeneis epanestēsan, kai pantodapois me peribalein kakois epeirathēsan; dia de tēs theias epikourias diephygon tas ekeinōn epiboulas. ᾿Alēthesteron mentoi tauta tǭ neǭ harmottei laǭ, pollas men dexamenǭ prosbolas polemiōn, pantōn de perigenomenǭ, kai tous polemious proskynētas apophēnanti.
"A song of the ascents." This psalm too contains a prediction of the nations who rose up against the Jews after the return; and they are taught to say: "Many times they made war on me from my youth, let Israel now say; many times they made war on me from my youth, yet they did not prevail against me." He calls the time in Egypt and the release from there "youth." And hymning the benefactor, he counts up the divine graces: "From the beginning many enemies rose against me and tried to surround me with evils of every kind; but through divine help I escaped their plots." These words, however, fit the new people more truly, which received many attacks of enemies, overcame them all, and made the enemies worshipers.
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· Ἐπὶ τὸν νῶτόν μου ἐτέκταινον οἱ ἁμαρτωλοί. » Ὁ δὲ ᾿Ακύλας καὶ ὁ Θεοδοτίων, ἠροτρίασαν ἡρμήνευσαν. Δηλοῖ δὲ ὁ λόγος τὰς μάστιγας, καὶ τὰς αἰκίας, τὰς τοῖς νικηφόροις μάρτυσιν ἐπενεχθείσας ὑπὸ τῶν δυσσεβῶν. Ταῦτα δὲ καὶ οἱ περὶ τὸν μακάριον ὑπέμειναν Δανιὴλ, καὶ οἱ θαυμάσιοι ᾿Ανανίας, ᾿Αζαρίας καὶ Μισαήλ, καὶ ἐπὶ ᾿Αντιόχου οἱ Μακκαβαῖοι. « Ἐμάκρυναν τὴν ἀνομίαν αὐτῶν. » Ὁ δὲ ᾿Ακύλας ἐμήκυναν, ὁ δὲ Σύμμαχος παρέτεινον κακοῦντες· ἀντὶ τοῦ, Ἐπέμειναν μέχρι πολλοῦ μοι πολεμοῦντες, καὶ τὴν οἰκείαν αὔξοντες ἀνομίαν.
; Epi ton nōton mou etektainon hoi hamartōloi. » Ho de ᾿Akylas kai ho Theodotiōn, ērotriasan hērmēneusan. Dēloi de ho logos tas mastigas, kai tas aikias, tas tois nikēphorois martysin epenechtheisas hypo tōn dyssebōn. Tauta de kai hoi peri ton makarion hypemeinan Daniēl, kai hoi thaumasioi ᾿Ananias, ᾿Azarias kai Misaēl, kai epi ᾿Antiochou hoi Makkabaioi. « Emakrynan tēn anomian autōn. » Ho de ᾿Akylas emēkynan, ho de Symmachos pareteinon kakountes; anti tou, Epemeinan mechri pollou moi polemountes, kai tēn oikeian auxontes anomian.
"Sinners wrought upon my back." Aquila and Theodotion rendered "plowed." The word shows the scourgings and tortures brought by the ungodly on the victorious martyrs. Those with the blessed Daniel suffered these things too, and the admirable Hananiah, Azariah, and Mishael, and the Maccabees under Antiochus. "They prolonged their lawlessness." Aquila has "lengthened," Symmachus "stretched out, doing evil"; that is, "They persisted a long time in making war on me and increased their own lawlessness."
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« Κύριος δίκαιος συνέκοψεν αὐχένας ἁμαρτωλῶν.» Τοὺς αὐχένας, βρόχους ὁ ᾿Ακύλας καὶ Σύμμαχος ἡρμήνευσαν · ὁ δὲ Θεοδοτίων κλοιούς· πάντα δὲ ἀληθῆ. Καὶ γὰρ οὓς κατεσκεύασαν τοῖς ἁγίοις βρόχους, κατέκοψεν ὁ τούτων Θεὸς, καὶ τοὺς περιταθέντας αὐτοῖς κλοιοὺς συνέτριψε, καὶ αὐτοὺς τῶν ἁμαρτωλῶν τοὺς αὐχένας συνέκοψεν.
« Kyrios dikaios synekopsen auchenas hamartōlōn.» Tous auchenas, brochous ho ᾿Akylas kai Symmachos hērmēneusan ; ho de Theodotiōn kloious; panta de alēthē. Kai gar hous kateskeuasan tois hagiois brochous, katekopsen ho toutōn Theos, kai tous peritathentas autois kloious synetripse, kai autous tōn hamartōlōn tous auchenas synekopsen.
"The righteous Lord cut the necks of sinners." For "necks" Aquila and Symmachus rendered "nooses," Theodotion "collars"; and all are true. For the God of the saints cut the nooses they prepared for the saints, broke the collars put around them, and cut the necks of the sinners themselves.
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« Αἰσχυνθήτωσαν καὶ ἀποστραφήτωσαν εἰς τὰ ὀπίσω πάντες οἱ μισοῦντες Σιών. » Διαμάρτοιεν, φησὶ, τῶν πονηρῶν ἐγχειρημάτων, καὶ τράποιντο εἰς φυγὴν οἱ τὴν Σιὼν πολεμοῦντες.
« Aischynthētōsan kai apostraphētōsan eis ta opisō pantes hoi misountes Siōn. » Diamartoien, phēsi, tōn ponērōn encheirēmatōn, kai trapointo eis phygēn hoi tēn Siōn polemountes.
"Let all who hate Zion be put to shame and turned back." "May those who make war on Zion fail in their wicked attempts and be turned to flight."
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« Γενηθήτωσαν ὡσεὶ χόρτος δωμάτων, ὃς πρὸ τοῦ ἐκσπασθῆναι ἐξηράνθη. Οὗ οὐκ ἐπλήρωσε τὴν χεῖρα αὐτοῦ ὁ θερίζων, καὶ τὸν κόλπον αὐτοῦ ὁ τὰ δράγματα συλλέγων. » Ἔνια τῶν ἀντιγράφων οὐκ, ἐξηρανθῆναι ἔχει, ἀλλὰ, ἐκσπασθῆναι· ὃ καὶ ἐπὶ τῶν ληΐων γινόμενον ὁρῶμεν ἀεί. Οὐδεὶς γὰρ ὑγρὸν ὄντα τὸν ἄσταχυν θερίζειν ἀνέχεται, ἀλλὰ μένει πεπανθῆναι, καὶ διαυανθῆναι, καὶ τότε τὴν δρεπάνην ἐπάγει. Ἡ δὲ ἐπὶ τῶν δωμάτων φυομένη πόα, πρὶν βλαστῆσαι καρπὸν, τῇ τοῦ ἡλίου ξηραίνεται προσβολῇ · τούτοις τῶν πολεμίων τὰς ἐγχειρήσεις ἀπεικασθῆναι παρακαλεῖ, καὶ ταύταις παραπλησίως ἄωρον δέξασθαι τέλος. «Καὶ οὐκ εἶπον οἱ παράγοντες · Εὐλογία Κυρίου ἐφ᾽ ὑμᾶς, εὐλογήκαμεν ἐν ὀνόματι Κυρίου.» Οἱ τὰ κομῶντα θεώμενοι λήῖα, θαυμάζειν εἰώθασι τὴν γεωργῶν ἐπιμέλειαν, καὶ εὐλογοῦσι παριόντες τοὺς τὰ τοιαῦτα θερίζοντας· τοῖς δὲ τῶν δωμάτων τὸν χόρτον συλλέγουσιν, οὐδεὶς τοιοῦτο οὐδὲν ἐπεφθέγξατο πώποτε.
« Genēthētōsan hōsei chortos dōmatōn, hos pro tou ekspasthēnai exēranthē. Hou ouk eplērōse tēn cheira autou ho therizōn, kai ton kolpon autou ho ta dragmata syllegōn. » Enia tōn antigraphōn ouk, exēranthēnai echei, alla, ekspasthēnai; ho kai epi tōn lēïōn ginomenon horōmen aei. Oudeis gar hygron onta ton astachyn therizein anechetai, alla menei pepanthēnai, kai diauanthēnai, kai tote tēn drepanēn epagei. Hē de epi tōn dōmatōn phyomenē poa, prin blastēsai karpon, tę̄ tou hēliou xērainetai prosbolę̄ ; toutois tōn polemiōn tas encheirēseis apeikasthēnai parakalei, kai tautais paraplēsiōs aōron dexasthai telos. «Kai ouk eipon hoi paragontes ; Eulogia Kyriou eph᾽ hymas, eulogēkamen en onomati Kyriou.» Hoi ta komōnta theōmenoi lēia, thaumazein eiōthasi tēn geōrgōn epimeleian, kai eulogousi pariontes tous ta toiauta therizontas; tois de tōn dōmatōn ton chorton syllegousin, oudeis toiouto ouden epephthenxato pōpote.
"Let them be like grass on the housetops, which withers before it is plucked up, with which the reaper does not fill his hand, nor the binder of sheaves his bosom." Some copies have not "to wither" but "to be plucked up"; which we always see happening with crops. For no one consents to reap the ear while it is green; he waits for it to ripen and dry, and then puts in the sickle. But the grass growing on housetops withers under the sun's attack before it puts forth fruit. He asks that the enemies' undertakings be likened to this and, like it, receive an untimely end. "And those who pass by did not say: The blessing of the Lord be upon you; we have blessed you in the name of the Lord." Those who see flourishing crops are accustomed to admire the farmers' care and bless those who reap such crops as they pass; but to those who gather the grass of housetops no one ever said anything of the kind.
Chapter 129
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« Ὠδὴ τῶν ἀναβαθμῶν. » Τῶν δικαίων χορὸς ταύτην τῷ Θεῷ τὴν ἱκετείαν προσφέρει · μαρτυρεῖ δὲ καὶ αὐτὸ τοῦ ψαλμοῦ τὸ προοίμιον. « Ἐκ βαθέων ἐκέκραξά σοι, Κύριε. › ᾿Αντὶ τοῦ, Κάτωθεν καὶ ἐξ αὐτῆς τῆς καρδίας ἀναπέμπω τὴν ἱκετείαν. Τῶν γὰρ μόνοις κεχρημένων τοῖς χείλεσιν ἡ θεία κατηγορεῖ Γραφή. Καὶ νῦν μέν φησιν ὁ προφήτης Ἱερεμίας πρὸς τὸν τῶν ὅλων Θεόν· « Ἐγγὺς εἶ στόματος αὐτῶν, καὶ πόῤῥω ἀπὸ τῶν νεφρῶν αὐτῶν · › νῦν δὲ αὐτὸς ὁ Θεὸς διὰ Ἡσαΐου τοῦ προφήτου Ἰουδαίων κατηγορεῖ λέγων· · Οὗτος ὁ λαὸς τοῖς χείλεσί με τιμᾷ, τῇ δὲ καρδίᾳ πόῤῥω ἀπέχει ἀπ᾿ ἐμοῦ. » Οἱ δὲ νῦν ἱκετεύοντες ἀπὸ τοῦ βάθους τῆς καρδίας τὴν εὐχὴν ἀναπέμπουσι.
« Ōdē tōn anabathmōn. » Tōn dikaiōn choros tautēn tǭ Theǭ tēn hiketeian prospherei ; martyrei de kai auto tou psalmou to prooimion. « Ek batheōn ekekraxa soi, Kyrie. › ᾿Anti tou, Katōthen kai ex autēs tēs kardias anapempō tēn hiketeian. Tōn gar monois kechrēmenōn tois cheilesin hē theia katēgorei Graphē. Kai nyn men phēsin ho prophētēs Hieremias pros ton tōn holōn Theon; « Engys ei stomatos autōn, kai porrhō apo tōn nephrōn autōn ; › nyn de autos ho Theos dia Hēsaïou tou prophētou Ioudaiōn katēgorei legōn; ; Houtos ho laos tois cheilesi me timą, tę̄ de kardią porrhō apechei ap᾿ emou. » Hoi de nyn hiketeuontes apo tou bathous tēs kardias tēn euchēn anapempousi.
"A song of the ascents." The choir of the righteous offers this supplication to God; the very opening of the psalm bears witness. "Out of the depths I cried to you, O Lord." That is, "From below and from the very heart I send up my supplication." For the divine Scripture accuses those who use their lips alone. Now the prophet Jeremiah says to the God of all: "You are near their mouth, and far from their kidneys"; and now God himself, through the prophet Isaiah, accuses the Jews, saying: "This people honors me with their lips, but their heart is far from me." But those who now supplicate send up their prayer from the depth of the heart.
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« Κύριε, εἰσάκουσον τῆς φωνῆς μου, γενηθήτω τὰ ὦτά σου προσέχοντα εἰς τὴν φωνὴν τῆς δεήσεώς μου. » Καὶ ἀνθρωπίνως τοῖς λόγοις χρησάμενος, οἶδε τὸ θεῖον ἀσώματον · τὴν γὰρ ἀκουστικὴν ἐνέργειαν καὶ ὀπτικὴν προσηγόρευσεν. Ἡμῶν γὰρ οἱ ὀφθαλμοὶ τὴν ὀπτικὴν ἔχουσι δύναμιν, τὰ δὲ ὧτα τὴν ἀκουστικὴν ἐνέργειαν ἐπιστεύθη. Ὁ δὲ Θεὸς ᾗ ἀκούει, ταύτῃ καὶ βλέπει, καὶ ᾗ βλέπει, ταύτῃ καὶ ἀκούει.
« Kyrie, eisakouson tēs phōnēs mou, genēthētō ta ōta sou prosechonta eis tēn phōnēn tēs deēseōs mou. » Kai anthrōpinōs tois logois chrēsamenos, oide to theion asōmaton ; tēn gar akoustikēn energeian kai optikēn prosēgoreusen. Hēmōn gar hoi ophthalmoi tēn optikēn echousi dynamin, ta de hōta tēn akoustikēn energeian episteuthē. Ho de Theos hę̄ akouei, tautę̄ kai blepei, kai hę̄ blepei, tautę̄ kai akouei.
"O Lord, hear my voice; let your ears be attentive to the voice of my supplication." Though using human words, he knows that the divine is bodiless; for he called God's power of hearing and seeing by these names. Our eyes have the power of sight, and our ears are entrusted with the operation of hearing; but God hears by that by which he sees, and sees by that by which he hears.
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« Ἐὰν ἀνομίας παρατηρήσῃς, Κύριε. › Ὁ τῶν δικαίων χορὸς ἱκετεύει τὸν Κύριον μὴ ταῖς ἁμαρτίαις μετρῆσαι τὰς τιμωρίας. Οὕτω καὶ οἱ περὶ τὸν μακάριον ᾿Ανανίαν τοῦ λαοῦ τὰς παρανομίας τῷ προσώπῳ ἑαυτῶν περιέθεσαν. « Κύριε, τίς ὑποστήσεται; » Ἐὰν γὰρ δικαίως τὰ τῆς δίκης κατάσχης ζυγὰ, τίς ἱκανὸς τὴν ὑπὸ ταύτης ἐκφερομένην ψῆφον ὑπενεγκεῖν; ἀνάγκη γὰρ πάντας ὑπομεῖναι τὸν ὄλεθρον.
« Ean anomias paratērēsę̄s, Kyrie. › Ho tōn dikaiōn choros hiketeuei ton Kyrion mē tais hamartiais metrēsai tas timōrias. Houtō kai hoi peri ton makarion ᾿Ananian tou laou tas paranomias tǭ prosōpǭ heautōn periethesan. « Kyrie, tis hypostēsetai? » Ean gar dikaiōs ta tēs dikēs kataschēs zyga, tis hikanos tēn hypo tautēs ekpheromenēn psēphon hypenenkein? anankē gar pantas hypomeinai ton olethron.
"If you mark iniquities, O Lord." The choir of the righteous begs the Lord not to measure punishments by sins. So too the companions of the blessed Hananiah took the people's transgressions upon their own person. "O Lord, who will stand?" "For if you hold the scales of justice justly, who is able to bear the sentence pronounced by it? All would necessarily suffer destruction."
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«Ὅτι παρὰ σοὶ ὁ ἱλασμός ἐστιν. » Ἔχεις φιλανθρωπίαν τῇ δικαιοσύνῃ συνεζευγμένην, καὶ ταύτῃ μᾶλλον πέφυκας, ἢ ἐκείνῃ κεχρῆσθαι. « Ἕνεκεν τοῦ ὀνόματός σου ὑπέμεινά σε, Κύριε, ὑπέμεινεν ἡ ψυχή μου εἰς τὸν λόγον σου. » Ἀντὶ τοῦ ὀνόματος, ὁ μὲν ᾿Ακύλας καὶ ὁ Θεοδοτίων φόβον ἡρμήνευσαν, ὁ δὲ Σύμμαχος νόμον. Δήλη δὲ ὅμως τοῦ ῥητοῦ ἡ διάνοια. Λέγει γὰρ, ὅτι Ταύτην εἰδώς σου τὴν ἀγαθότητα (οἷον γάρ τινι νόμῳ κέχρησαι τῷ ἐλέῳ), τὰς χρηστοτέρας ἐλπίδας οὐκ ἀπαγορεύω, ἀναμένων τῶν ἀγαθῶν τὴν ὑπόσχεσιν. Λόγον γὰρ ἐνταῦθα τὴν ἀγαθὴν ὑπόσχεσιν κέκληκε · φιλανθρωπίαν δὲ τοῖς μετανοοῦσιν ὑπέσχετο.
«Hoti para soi ho hilasmos estin. » Echeis philanthrōpian tę̄ dikaiosynę̄ synezeugmenēn, kai tautę̄ mallon pephykas, ē ekeinę̄ kechrēsthai. « Heneken tou onomatos sou hypemeina se, Kyrie, hypemeinen hē psychē mou eis ton logon sou. » Anti tou onomatos, ho men ᾿Akylas kai ho Theodotiōn phobon hērmēneusan, ho de Symmachos nomon. Dēlē de homōs tou rhētou hē dianoia. Legei gar, hoti Tautēn eidōs sou tēn agathotēta (hoion gar tini nomǭ kechrēsai tǭ eleǭ), tas chrēstoteras elpidas ouk apagoreuō, anamenōn tōn agathōn tēn hyposchesin. Logon gar entautha tēn agathēn hyposchesin keklēke ; philanthrōpian de tois metanoousin hypescheto.
"For with you is propitiation." "You have love for humankind yoked to justice, and you are disposed by nature to use it rather than the other." "For your name's sake I waited for you, O Lord; my soul waited for your word." For "name" Aquila and Theodotion rendered "fear," Symmachus "law." Yet the sense of the saying is plain. He says: "Knowing this goodness of yours (for you use mercy as a kind of law), I do not give up kinder hopes, waiting for the promise of good things." Here he called the good promise "word"; and he promised love for humankind to those who repent.
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« Ἤλπισεν ἡ ψυχή μου ἐπὶ τὸν Κύριον, ἀπὸ φυλακῆς πρωΐας μέχρι νυκτός. » ᾿Αντὶ τοῦ, διὰ πάσης ἡμέρας· φυλακὴ γὰρ πρωΐα ἡ τελευταία ὥρα τῆς νυκτός · οἱ γὰρ τελευταῖοι φύλακες μέχρι ἐκείνου φυλάττουσι τοῦ καιροῦ.
« Ēlpisen hē psychē mou epi ton Kyrion, apo phylakēs prōïas mechri nyktos. » ᾿Anti tou, dia pasēs hēmeras; phylakē gar prōïa hē teleutaia hōra tēs nyktos ; hoi gar teleutaioi phylakes mechri ekeinou phylattousi tou kairou.
"My soul hoped in the Lord, from the morning watch until night." That is, "through the whole day"; for the morning watch is the last hour of the night, since the last watchmen keep guard until that time.
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· Ἀπὸ φυλακῆς πρωΐας ἐλπισάτω Ἰσραὴλ ἐπὶ τὸν Κύριον. » Οὐκ ἀρκοῦνται οἱ δίκαιοι μόνον τῆς εἰς Θεὸν ἐλπίδος ἔχειν τὸν πλοῦτον, ἀλλὰ καὶ τοὺς ἄλλους ἅπαντας ἐπὶ τὴν ὁμοίαν κτῆσιν προτρέπουσι, καὶ τὸ ἐντεῦθεν φυόμενον δηλοῦσι κέρδος.
; Apo phylakēs prōïas elpisatō Israēl epi ton Kyrion. » Ouk arkountai hoi dikaioi monon tēs eis Theon elpidos echein ton plouton, alla kai tous allous hapantas epi tēn homoian ktēsin protrepousi, kai to enteuthen phyomenon dēlousi kerdos.
"From the morning watch let Israel hope in the Lord." The righteous are not content to have the wealth of hope in God themselves, but urge all others too to the same acquisition, and show the gain that springs from it.
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« Ὅτι παρὰ τῷ Κυρίῳ τὸ ἔλεος, καὶ πολλὴ παρ᾿ αὐτῷ λύτρωσις. » [ Φιλοικτίρμων γὰρ καὶ φιλάνθρωπος ὁ Δεσπότης, καὶ τοῖς μεταμελομένοις παρέχει τὴν σωτηρίαν.]
« Hoti para tǭ Kyriǭ to eleos, kai pollē par᾿ autǭ lytrōsis. » [ Philoiktirmōn gar kai philanthrōpos ho Despotēs, kai tois metamelomenois parechei tēn sōtērian.]
"For with the Lord is mercy, and with him is plenteous redemption." [For the Master is compassionate and loves humankind, and provides salvation to those who repent.]
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« Καὶ αὐτὸς λυτρώσεται τὸν Ἰσραὴλ ἐκ πασῶν τῶν ἀνομιῶν αὐτοῦ. » Πρόῤῥησιν ὁ λόγος ἔχει τὴν κατὰ τὸν Δεσπότην. Αὐτὸς γάρ ἐστιν ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Οὕτω καὶ ὁ θεῖος ἔφη Γαβριήλ πρὸς τὴν ἁγίαν Παρθένον • Τέξῃ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, ὅτι αὐτὸς σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. »
« Kai autos lytrōsetai ton Israēl ek pasōn tōn anomiōn autou. » Prorrhēsin ho logos echei tēn kata ton Despotēn. Autos gar estin ho amnos tou Theou, ho airōn tēn hamartian tou kosmou. Houtō kai ho theios ephē Gabriēl pros tēn hagian Parthenon • Texę̄ huion, kai kaleseis to onoma autou Iēsoun, hoti autos sōsei ton laon autou apo tōn hamartiōn autōn. »
"And he will redeem Israel from all its iniquities." The word contains a prediction concerning the Master. For he is the Lamb of God who takes away the sin of the world. So too the divine Gabriel said to the holy Virgin: "You will bear a son, and you will call his name Jesus, for he will save his people from their sins."
Chapter 130
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« ᾿ᾠδὴ τῶν ἀναβαθμῶν. » Ταπεινοφροσύνην ὁ προφητικὸς ἐκπαιδεύει λόγος, καὶ τῶν ταύτης ἐραστῶν εἰσάγει τὸ πρόσωπον προσευχομένων, καὶ τὸν Θεὸν λιπαρούντων. « Κύριε, οὐχ ὑψώθη ἡ καρδία μου. » Τῆς καρδίας τὸ ὕψος οὐ μόνοις τοῖς δυσσεβέσιν, ἀλλὰ καὶ τοῖς ἁγίοις λυμαίνεται. Καὶ διδάσκει τῶν Παραλειπομένων ἡ ἱστορία περὶ τοῦ Ἐζεκίου τοῦ εὐσεβοῦς λέγουσα βασιλέως, « "Ὅτι ἐταπεινώθη ἀπὸ τοῦ ὕψους τῆς καρδίας αὐτοῦ. » Διὰ τοῦτο καὶ ὁ Κύριος τοῖς ἱεροῖς αὐτοῦ παραινεῖ μαθηταῖς λέγων· « Πᾶς ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται, καὶ ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται. » « Οὐδὲ ἐμετεωρίσθησαν οἱ ὀφθαλμοί μου. » Ἴδιον τῶν ὑπερηφάνων τὰς ὀφρῦς ἐπαίρειν, καὶ τὴν γνάθον φυσᾷν, καὶ πάντων ὑπερφρονεῖν. Οἱ δὲ τοῦ πάθους ἀπηλλαγμένοι, οὐχ ὡς ἀγνοοῦντα διδάσκουσι τοῦτο τὸν κριτὴν, ἀλλ' ὡς εἰδότα καλοῦσιν εἰς μαρτυρίαν. « Οὐδὲ ἐπορεύθην ἐν μεγάλοις. » Ὁ δὲ Σύμμαχος, ἐν μεγαλειότησιν· ὁ δὲ ᾿Ακύλας, ἐν μεγαλωσύναις. « Οὐδὲ ἐν θαυμασίοις ὑπὲρ ἐμέ. » Ὁ δὲ Σύμμαχος, Οὐδὲ ἐν ὑπερβάλλουσιν ὑπὲρ ἐμέ. ᾿Αντὶ τοῦ, Ἐμαυτὸν ἐμέτρουν, καὶ τοῖς ὑπερβάλλουσί μου τὴν ἀξίαν οὐκ ἐπεχείρησα.
« ᾿ǭdē tōn anabathmōn. » Tapeinophrosynēn ho prophētikos ekpaideuei logos, kai tōn tautēs erastōn eisagei to prosōpon proseuchomenōn, kai ton Theon liparountōn. « Kyrie, ouch hypsōthē hē kardia mou. » Tēs kardias to hypsos ou monois tois dyssebesin, alla kai tois hagiois lymainetai. Kai didaskei tōn Paraleipomenōn hē historia peri tou Ezekiou tou eusebous legousa basileōs, « "Hoti etapeinōthē apo tou hypsous tēs kardias autou. » Dia touto kai ho Kyrios tois hierois autou parainei mathētais legōn; « Pas ho tapeinōn heauton hypsōthēsetai, kai ho hypsōn heauton tapeinōthēsetai. » « Oude emeteōristhēsan hoi ophthalmoi mou. » Idion tōn hyperēphanōn tas ophrys epairein, kai tēn gnathon physąn, kai pantōn hyperphronein. Hoi de tou pathous apēllagmenoi, ouch hōs agnoounta didaskousi touto ton kritēn, all' hōs eidota kalousin eis martyrian. « Oude eporeuthēn en megalois. » Ho de Symmachos, en megaleiotēsin; ho de ᾿Akylas, en megalōsynais. « Oude en thaumasiois hyper eme. » Ho de Symmachos, Oude en hyperballousin hyper eme. ᾿Anti tou, Emauton emetroun, kai tois hyperballousi mou tēn axian ouk epecheirēsa.
"A song of the ascents." The prophetic word trains in humility, and brings in the person of its lovers praying and entreating God. "O Lord, my heart was not lifted up." Loftiness of heart harms not only the ungodly but the saints too. The history of Chronicles teaches this, saying of the pious king Hezekiah "that he humbled himself for the pride of his heart." For this reason the Lord too exhorts his holy disciples, saying: "Everyone who humbles himself will be exalted, and he who exalts himself will be humbled." "Nor were my eyes raised high." It is the mark of the proud to raise their eyebrows, puff out their cheeks, and despise all. But those freed from this passion do not inform the judge as one ignorant, but call him to witness as one who knows. "Nor did I walk among great things." Symmachus has "in grandeurs," Aquila "in magnificences." "Nor in wonders beyond me." Symmachus has: "Nor in things that exceed me." That is: "I measured myself, and did not attempt things that exceeded my rank."
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« Εἰ μὴ ἐταπεινοφρόνουν, ἀλλὰ ὕψωσα τὴν ψυχήν μου, ὡς τὸ ἀπογεγαλακτισμένον ἐπὶ τὴν μητέρα αὐτοῦ, ὡς ἀνταποδώσεις ἐπὶ τὴν ψυχήν μου. » Ὁ δὲ Σύμμαχος, Εἰ μὴ ἐξίσωσα, καὶ ὠμοίωσα τὴν ψυχήν μου ἀπογαλακτισθέντι πρὸς μητέρα αὐτοῦ, οὕτως ἀνταποδοθείη τῇ ψυχῇ μου. Εἰ μὴ παραπλησίως, φησὶ, βρέφει νῦν ἀπαλλαγέντι θηλῆς, καὶ τὴν μητέρα δειμαίνοντι, ἔδεισά σε, καὶ ἐμαυτόν σοι ὑπέταξα, ἀλλὰ ὑψηλὴν ἔσχον διάνοιαν, τῆς αὐτῆς ἀντιδόσεως τυχεῖν ἀξιῶ.
« Ei mē etapeinophronoun, alla hypsōsa tēn psychēn mou, hōs to apogegalaktismenon epi tēn mētera autou, hōs antapodōseis epi tēn psychēn mou. » Ho de Symmachos, Ei mē exisōsa, kai ōmoiōsa tēn psychēn mou apogalaktisthenti pros mētera autou, houtōs antapodotheiē tę̄ psychę̄ mou. Ei mē paraplēsiōs, phēsi, brephei nyn apallagenti thēlēs, kai tēn mētera deimainonti, edeisa se, kai emauton soi hypetaxa, alla hypsēlēn eschon dianoian, tēs autēs antidoseōs tychein axiō.
"If I was not humble-minded, but exalted my soul, like a weaned child upon its mother, so may you repay upon my soul." Symmachus has: "If I did not level and quiet my soul like one weaned toward its mother, so may it be repaid to my soul." "If I did not fear you," he says, "like a baby just taken from the breast and fearing its mother, and subject myself to you, but had a lofty mind, I ask to receive the same recompense."
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« Ἐλπισάτω Ἰσραὴλ ἐπὶ τὸν Κύριον, ἀπὸ τοῦ νῦν, καὶ ἕως τοῦ αἰῶνος. » Ἔδειξεν ὁ προφητικὸς λόγος, τίνος χάριν ἐποιήσατο τὴν τῶν κατορθωμάτων διήγησιν. Οὐ γὰρ ἑαυτοὺς σεμνύνοντες τὴν οἰκείαν διεξίασιν ἀρετὴν, ἀλλὰ τοὺς ἄλλους εἰς τὸν ἴσον διεγείραντες ζῆλον. Διὸ πάντα τὸν Ἰσραὴλ τῆς αὐτῆς ἐλπίδος ἔχεσθαι παρεκάλεσαν, καὶ διηνεκῶς ταύτην ἔχειν, καὶ τοὺς ἐκ ταύτης φυομένους συλλέγειν καρπούς.
« Elpisatō Israēl epi ton Kyrion, apo tou nyn, kai heōs tou aiōnos. » Edeixen ho prophētikos logos, tinos charin epoiēsato tēn tōn katorthōmatōn diēgēsin. Ou gar heautous semnynontes tēn oikeian diexiasin aretēn, alla tous allous eis ton ison diegeirantes zēlon. Dio panta ton Israēl tēs autēs elpidos echesthai parekalesan, kai diēnekōs tautēn echein, kai tous ek tautēs phyomenous syllegein karpous.
"Let Israel hope in the Lord, from now and for ever." The prophetic word showed why it narrated these good deeds. For they recount their own virtue not to magnify themselves, but to rouse others to the same zeal. That is why they urged all Israel to hold to the same hope, to keep it continually, and to gather the fruits that spring from it.
Chapter 131
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« ᾿ᾠδὴ τῶν ἀναβαθμῶν. » Πολλὴν ὁ ψαλμὸς οὗτος πρὸς τὸν ὀγδοηκοστὸν ὄγδοον ἔχει συγγένειαν. Καὶ γὰρ ἐνταῦθα κἀκεῖ τὸν τῶν ὅλων Θεὸν ἱκετεύουσιν οἱ ἐν Βαβυλῶνι δορυάλωτοι, τὰς πρὸς τὸν μέγαν Δαβὶδ ὑπ' αὐτοῦ γεγενημένας ὑποσχέσεις ἀνθ' ἱκετηρίας προσφέροντες, καὶ τυχεῖν ἀξιοῦντες συγγνώμης. Ἔχει δὲ καὶ πρόῤῥησιν τοῦ κατὰ σάρκα βλαστήσαντος ἐκ γένους Δαβὶδ τῆς οἰκουμένης Σωτῆρος. « Μνήσθητι, Κύριε, τοῦ Δαβίδ, καὶ πάσης τῆς πραότητος αὐτοῦ. · Ἐπειδὴ πολλὰ πεπλημμεληκότες ἡμεῖς πάσης ἐστερήμεθα παῤῥησίας, ἱκετεύομέν σε, Δέσποτα, τοῦ Δαβὶδ ἀναμνησθῆναι, καὶ τῆς ἐκείνου πραότητός τε καὶ εὐσεβείας. Ταύτης δὲ καὶ ὁ προτεταγμένος ψαλμὸς ἐμνημόνευσε, καὶ σαφῶς ἐδίδαξε τὴν τοῦ φρονήματος αὐτοῦ μετριότητα.
« ᾿ǭdē tōn anabathmōn. » Pollēn ho psalmos houtos pros ton ogdoēkoston ogdoon echei syngeneian. Kai gar entautha kakei ton tōn holōn Theon hiketeuousin hoi en Babylōni doryalōtoi, tas pros ton megan Dabid hyp' autou gegenēmenas hyposcheseis anth' hiketērias prospherontes, kai tychein axiountes syngnōmēs. Echei de kai prorrhēsin tou kata sarka blastēsantos ek genous Dabid tēs oikoumenēs Sōtēros. « Mnēsthēti, Kyrie, tou Dabid, kai pasēs tēs praotētos autou. ; Epeidē polla peplēmmelēkotes hēmeis pasēs esterēmetha parrhēsias, hiketeuomen se, Despota, tou Dabid anamnēsthēnai, kai tēs ekeinou praotētos te kai eusebeias. Tautēs de kai ho protetagmenos psalmos emnēmoneuse, kai saphōs edidaxe tēn tou phronēmatos autou metriotēta.
"A song of the ascents." This psalm is closely related to the eighty-eighth. For here and there the captives in Babylon supplicate the God of all, offering as their plea the promises he made to the great David, and asking to obtain pardon. It also contains a prediction of the Savior of the world, who sprang from David's line according to the flesh. "Remember, O Lord, David and all his meekness." "Since we, having offended much, are deprived of all freedom of speech, we beg you, Master, to remember David and his meekness and piety." The preceding psalm too mentioned this and clearly taught the moderation of his mind.
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« Ὡς ὤμοσε τῷ Κυρίῳ, ηὔξατο τῷ Θεῷ Ἰακώβ. Εἰ εἰσελεύσομαι εἰς σκήνωμα οἴκου μου, εἰ ἀναβήσομαι ἐπὶ κλίνης στρωμνῆς μου. Εἰ δώσω ὕπνον τοῖς ὀφθαλμοῖς μου, καὶ τοῖς βλεφάροις μου νυσταγμόν. Καὶ ἀνάπαυσιν τοῖς κροτάφοις μου ἕως οὗ εὕρω τόπον τῷ Κυρίῳ, σκήνωμα τῷ Θεῷ Ἰακώβ. » Ταῦτα σαφέστερον ἡ τῶν Παραλειπομένων ἱστορία διδάσκει. Πρῶτον μὲν γὰρ ἱκέτευσεν αὐτὸς τὸν θεῖον οἰκοδομῆσαι νεών. Ἐπειδὴ δὲ διὰ τοῦ προφήτου Νάθαν ἐκώλυσεν ὁ Θεὸς, καὶ τὴν ὑπὸ τοῦ Σολομῶντος ἐσομένην οἰκοδομίαν προείρηκεν, ἀνεβάλετο μὲν τὴν οἰκοδομίαν, οὐκ ἠσπάσατο δὲ ῥαστώνην· ἀλλὰ καὶ χρυσὸν, καὶ ἄργυρον, καὶ σίδηρον, καὶ χαλκόν, καὶ ξύλα, καὶ λίθους συνήγαγε. Καὶ ταῦτα, ὡς ἔφην, ἅπαντα ἡ βίβλος ἐκείνη διδάσκει τοὺς ἐντυχεῖν βουλομένους.
« Hōs ōmose tǭ Kyriǭ, ēuxato tǭ Theǭ Iakōb. Ei eiseleusomai eis skēnōma oikou mou, ei anabēsomai epi klinēs strōmnēs mou. Ei dōsō hypnon tois ophthalmois mou, kai tois blepharois mou nystagmon. Kai anapausin tois krotaphois mou heōs hou heurō topon tǭ Kyriǭ, skēnōma tǭ Theǭ Iakōb. » Tauta saphesteron hē tōn Paraleipomenōn historia didaskei. Prōton men gar hiketeusen autos ton theion oikodomēsai neōn. Epeidē de dia tou prophētou Nathan ekōlysen ho Theos, kai tēn hypo tou Solomōntos esomenēn oikodomian proeirēken, anebaleto men tēn oikodomian, ouk ēspasato de rhastōnēn; alla kai chryson, kai argyron, kai sidēron, kai chalkon, kai xyla, kai lithous synēgage. Kai tauta, hōs ephēn, hapanta hē biblos ekeinē didaskei tous entychein boulomenous.
"How he swore to the Lord, vowed to the God of Jacob: I will not enter the tent of my house, I will not go up to the bed of my couch, I will not give sleep to my eyes, nor slumber to my eyelids, nor rest to my temples, until I find a place for the Lord, a dwelling for the God of Jacob." The history of Chronicles teaches this more clearly. For first he himself begged to build the divine temple. But when God prevented him through the prophet Nathan and foretold the building that would be done by Solomon, he postponed the building, but did not embrace ease; he gathered gold, silver, iron, bronze, timber, and stones. And, as I said, that book teaches all these things to those who wish to read it.
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« Ἰδοὺ ἡκούσαμεν αὐτὴν ἐν Ἐφραθά, εὕρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ. » ἱκέτευεν οἰκοδομῆσαι ναὸν τῷ Θεῷ· ὁ δὲ μονογενὴς τοῦ Θεοῦ Λόγος ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ νεὼν ἑαυτῷ ἔμψυχόν τε καὶ λογικὸν οἰκοδομήσειν ὑπέσχετο. φησιν ἡ προφητεία· « Ἰδοὺ ἡκούσαμεν αὐτὴν ἐν Ἐφραθὰ, εὕρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ. » Ἐφραθὰ δὲ ἡ νῦν καλουμένη Βηθλεέμ ὠνομάζετο. Ἐκεῖ γὰρ ὁ Δεσπότης ἐτέχθη Χριστὸς, ὃς τοῖς Ἰουδαίοις τὸ οἰκεῖον σῶμα ὑποδείξας ἔφησε· « Λύσατε τὸν ναὸν τοῦτον. » Δρυμοῦ δὲ πεδία καλεῖ τοῦ ἐν Ἱεροσολύμοις ναοῦ τὸν τόπον, ἔρημον ὄντα, καὶ οἰκοδομίαν οὐκ ἔχοντα. Ἐκεῖ γὰρ τὸν ὀλοθρευτὴν ἄγγελον διὰ τῆς πρὸς Θεὸν ἱκετείας ἐπισχὼν ὁ μέγας Δαβὶδ, καὶ βωμὸν ἔστησε, καὶ θυσίαν προσήνεγκε, καὶ εἰς τὴν οἰκοδομὴν τοῦ νεὼ ἀφιέρωσεν. Ἐπειδὴ δὲ δύο σκηναὶ, ἡ μὲν ἐκ λίθων καὶ ξύλων, ἡ δὲ ἐκ σώματος καὶ ψυχῆς, καὶ ἡ μὲν ἐν Ἱεροσολύμοις ὑπὸ Σολομῶντος ἐγένετο, τὴν δὲ ἐν τῇ Βηθλεὲμ τοῦ παναγίου Πνεύματος ἡ χάρις ἐξύφηνεν· οἱ τηνικαῦτα δὲ εὐσεβεῖς τὴν μὲν ἑώρων, τὴν δὲ προσεδόκων· εἰκότως ὁ προφητικὸς λόγος ἔφη · « Ἰδοὺ ἡκούσαμεν αὐτὴν ἐν Ἐφραθά, » τουτέστιν, ὑπὸ τοῦ Πνεύματος τοῦ ἁγίου γενησομένην. « Εὔρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ, » τὴν ὑπὸ τοῦ Σολομῶντος κατὰ τὴν τοῦ Πνεύματος οἰκοδομηθεῖσαν ὑπόσχεσιν.
« Idou hēkousamen autēn en Ephratha, heuromen autēn en tois pediois tou drymou. » hiketeuen oikodomēsai naon tǭ Theǭ; ho de monogenēs tou Theou Logos ek karpou tēs osphyos autou neōn heautǭ empsychon te kai logikon oikodomēsein hypescheto. phēsin hē prophēteia; « Idou hēkousamen autēn en Ephratha, heuromen autēn en tois pediois tou drymou. » Ephratha de hē nyn kaloumenē Bēthleem ōnomazeto. Ekei gar ho Despotēs etechthē Christos, hos tois Ioudaiois to oikeion sōma hypodeixas ephēse; « Lysate ton naon touton. » Drymou de pedia kalei tou en Hierosolymois naou ton topon, erēmon onta, kai oikodomian ouk echonta. Ekei gar ton olothreutēn angelon dia tēs pros Theon hiketeias epischōn ho megas Dabid, kai bōmon estēse, kai thysian prosēnenke, kai eis tēn oikodomēn tou neō aphierōsen. Epeidē de dyo skēnai, hē men ek lithōn kai xylōn, hē de ek sōmatos kai psychēs, kai hē men en Hierosolymois hypo Solomōntos egeneto, tēn de en tę̄ Bēthleem tou panagiou Pneumatos hē charis exyphēnen; hoi tēnikauta de eusebeis tēn men heōrōn, tēn de prosedokōn; eikotōs ho prophētikos logos ephē ; « Idou hēkousamen autēn en Ephratha, » toutestin, hypo tou Pneumatos tou hagiou genēsomenēn. « Euromen autēn en tois pediois tou drymou, » tēn hypo tou Solomōntos kata tēn tou Pneumatos oikodomētheisan hyposchesin.
"Behold, we heard of it in Ephrathah; we found it in the plains of the forest." [David] begged to build a temple for God; but the only-begotten Word of God promised to build for himself, from the fruit of his loins, a temple animate and rational. [Therefore] the prophecy says: "Behold, we heard of it in Ephrathah; we found it in the plains of the forest." Ephrathah was the name of what is now called Bethlehem. For there Christ the Master was born, who, showing the Jews his own body, said: "Destroy this temple." By "the plains of the forest" he means the place of the temple in Jerusalem, which was empty and had no building. For there the great David, having checked the destroying angel by supplication to God, set up an altar, offered sacrifice, and dedicated the place to the building of the temple. Since, then, there were two tabernacles, one of stones and timber, the other of body and soul, and the one in Jerusalem was made by Solomon, while the grace of the all-holy Spirit wove the one in Bethlehem; and since the pious of that time saw the one and awaited the other, the prophetic word fittingly said: "Behold, we heard of it in Ephrathah," that is, that it would be made by the Holy Spirit; "we found it in the plains of the forest," the one built by Solomon according to the promise of the Spirit.
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« Εἰσελευσώμεθα εἰς τὰ σκηνώματα αὐτοῦ, προσκυνήσωμεν εἰς τὸν τόπον, οὗ ἔστησαν οἱ πόδες αὐτοῦ. » Τὸν χρόνον ἐνήλλαξε. Λέγουσι δὲ, ὅτι Ἐκεῖ εἰσιόντες προσκυνοῦμεν, θείας ἐπιφανείας τὸν νεὼν ἠξιῶσθαι πιστεύοντες. Ταύτην γὰρ ἔχει διάνοιαν τὸ, « Οὗ ἔστησαν οἱ πόδες αὐτοῦ. » Οὐκ ἀσώματον γὰρ μόνον, ἀλλὰ καὶ ἀπερίγραφον τὸ Θεῖον εἶναι πιστεύομεν. Σωματικώτερον δὲ ἡ θεία περὶ αὐτοῦ Γραφὴ διαλέγεται, ταῖς ἀνθρωπίναις ἀκοαῖς μετροῦσα τοὺς λόγους.
« Eiseleusōmetha eis ta skēnōmata autou, proskynēsōmen eis ton topon, hou estēsan hoi podes autou. » Ton chronon enēllaxe. Legousi de, hoti Ekei eisiontes proskynoumen, theias epiphaneias ton neōn ēxiōsthai pisteuontes. Tautēn gar echei dianoian to, « Hou estēsan hoi podes autou. » Ouk asōmaton gar monon, alla kai aperigraphon to Theion einai pisteuomen. Sōmatikōteron de hē theia peri autou Graphē dialegetai, tais anthrōpinais akoais metrousa tous logous.
"Let us enter into his tabernacles; let us worship at the place where his feet stood." He changed the tense. They say: "Entering there we worship, believing that the temple was counted worthy of the divine appearing." This is the sense of "where his feet stood." For we believe that the divine is not only bodiless but also uncircumscribed; but the divine Scripture speaks of him in more bodily terms, measuring its words to human hearing.
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« ᾿Ανάστηθι, Κύριε, εἰς τὴν ἀνάπαυσίν σου. » ᾿Ανάστασιν τοῦ Θεοῦ καλοῦσι τὴν κατὰ νόμον λατρείαν, οὐ ταύτης δεομένου, [ οὐδὲ ταύτῃ ἐπιτερπομένου,] ἀλλὰ τῶν προσφερόντων τὴν εὐσέβειαν ἀσπαζομένου· καὶ παρακαλοῦσι δὲ αὖθις αὐτοῦ τὴν χάριν ἐπιφανῆναι, καὶ τὴν προτέραν δοῦναι τῷ ναῷ περιφάνειαν. « Σὺ καὶ ἡ κιβωτὸς τοῦ ἁγιάσματός σου. » Ἐπειδὴ ἐν τοῖς Ἁγίοις τῶν ἁγίων ἡ κιβωτὸς ἔκειτο τὰς πλάκας ἔχουσα τοῦ νόμου, ἐπέκειτο δὲ ταύτῃ τὸ ἱλαστήριον, δι' ἐκείνου δὲ τῷ ἀρχιερεῖ μηνύματά τινα τῆς θείας ἐπιφανείας ἐγίνετο, εἰκότως ἐμνημόνευσε τῆς κιβωτοῦ. Ὁ Θεὸς γὰρ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν, κατὰ τὴν τοῦ μακαρίου Παύλου φωνὴν, οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ. Οὕτω δὲ καὶ ὁ σοφὸς προσηύξατο Σολομών· « Εἰ ὁ οὐρανὸς, καὶ ὁ οὐρανὸς τοῦ οὐρανοῦ οὐκ ἀρκέσουσί σοι. » Τοῦτο καὶ αὐτὸς ὁ τῶν ὅλων ἔφη Θεός· «Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου. Ποῖον οἶκον οἰκοδομήσετέ μοι; ἢ τίς τόπος τῆς καταπαύσεώς μού ἐστὶν; ›
« ᾿Anastēthi, Kyrie, eis tēn anapausin sou. » ᾿Anastasin tou Theou kalousi tēn kata nomon latreian, ou tautēs deomenou, [ oude tautę̄ epiterpomenou,] alla tōn prospherontōn tēn eusebeian aspazomenou; kai parakalousi de authis autou tēn charin epiphanēnai, kai tēn proteran dounai tǭ naǭ periphaneian. « Sy kai hē kibōtos tou hagiasmatos sou. » Epeidē en tois Hagiois tōn hagiōn hē kibōtos ekeito tas plakas echousa tou nomou, epekeito de tautę̄ to hilastērion, di' ekeinou de tǭ archierei mēnymata tina tēs theias epiphaneias egineto, eikotōs emnēmoneuse tēs kibōtou. Ho Theos gar poiēsas ton ouranon kai tēn gēn, kata tēn tou makariou Paulou phōnēn, ouk en cheiropoiētois naois katoikei. Houtō de kai ho sophos prosēuxato Solomōn; « Ei ho ouranos, kai ho ouranos tou ouranou ouk arkesousi soi. » Touto kai autos ho tōn holōn ephē Theos; «Ho ouranos moi thronos, hē de gē hypopodion tōn podōn mou. Poion oikon oikodomēsete moi? ē tis topos tēs katapauseōs mou estin? ›
"Arise, O Lord, into your rest." They call the worship according to the law God's "rest," not because he needs it [nor delights in it], but because he welcomes the piety of those who offer it. They beg that his grace may appear again and give the temple its former splendor. "You and the ark of your sanctuary." Since the ark lay in the Holy of Holies containing the tablets of the law, and the mercy seat lay upon it, and through it certain indications of the divine appearing came to the high priest, he fittingly mentioned the ark. For God, who made heaven and earth, according to the word of the blessed Paul, does not dwell in temples made with hands. So too the wise Solomon prayed: "If heaven and the heaven of heaven will not suffice you." The God of all himself said this too: "Heaven is my throne, and the earth the footstool of my feet. What house will you build for me? Or what is the place of my rest?"
131.9PG 80 80:1907
« Οἱ ἱερεῖς σου ἐνδύσονται δικαιοσύνην, καὶ οἱ ὅσιοί σου ἀγαλλιάσονται. » Τούτου φησὶ, γινομένου, καὶ ᾠκοδομημένου τοῦ οἴκου, καὶ τῆς κιβωτοῦ πάλιν τιθεμένης ἐν τοῖς ἀδύτοις, οἱ μὲν ἱερεῖς τὴν κατὰ νόμον ἐπιτελοῦντες λατρείαν δικαιωθήσονται, οἱ δὲ τῆς μὲν ἱερατικῆς οὐ μετειληφότες ἀξίας, εὐσεβείας δὲ ὅμως πεφροντικότες, πάσης εὐφροσύνης πλησθήσονται.
« Hoi hiereis sou endysontai dikaiosynēn, kai hoi hosioi sou agalliasontai. » Toutou phēsi, ginomenou, kai ǭkodomēmenou tou oikou, kai tēs kibōtou palin tithemenēs en tois adytois, hoi men hiereis tēn kata nomon epitelountes latreian dikaiōthēsontai, hoi de tēs men hieratikēs ou meteilēphotes axias, eusebeias de homōs pephrontikotes, pasēs euphrosynēs plēsthēsontai.
"Your priests will clothe themselves with righteousness, and your saints will exult." "When this happens," he says, "and the house has been built and the ark placed again in the sanctuary, the priests performing the worship according to the law will be justified, and those who do not share the priestly rank but care for piety will be filled with all gladness."
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« Ἕνεκεν Δαβὶδ τοῦ δούλου σου, μὴ ἀποστρέψῃς τὸ πρόσωπον τοῦ Χριστοῦ σου. • Χριστὸν ἐνταῦθα τὴν βασιλείαν καλεῖ. Καὶ ἐπειδὴ δυσσεβεῖς οἱ τηνικαῦτα αὐτῶν ἦσαν βασιλεῖς, διὰ τὸν Δαβίδ ἀξιοῦσι μὴ ἀποσβῆναι τῆς βασιλείας τὸ γένος. Εἶτα τῶν γεγενημένων ἀναμιμνήσκουσι ὑποσχέσεων.
« Heneken Dabid tou doulou sou, mē apostrepsę̄s to prosōpon tou Christou sou. • Christon entautha tēn basileian kalei. Kai epeidē dyssebeis hoi tēnikauta autōn ēsan basileis, dia ton Dabid axiousi mē aposbēnai tēs basileias to genos. Eita tōn gegenēmenōn anamimnēskousi hyposcheseōn.
"For the sake of David your servant, do not turn away the face of your anointed." Here he calls the kingdom "anointed." And since their kings at that time were ungodly, they ask for David's sake that the royal line not be extinguished. Then they recall the promises made.
131.11PG 80 80:1907
« "Ώμοσε Κύριος τῷ Δαβὶδ ἀλήθειαν, καὶ οὐ μὴ ἀθετήσει αὐτήν. » ᾿Αψευδής, φησὶν, ὁ ὑποσχόμενος, καὶ ἀληθείας ὑπάρχει πηγὴ, καὶ τῶν ἀδυνάτων μὴ πέρας λαβεῖν τὴν ὑπόσχεσιν. «Ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου. » Μία μὲν ὑπόσχεσις αὕτη, καὶ τὸ πέρας ἐδέξατο. Οὐ γὰρ μόνος Σολομών, ἀλλὰ καὶ οἱ ἐκ Σολομῶντος, τῶν βασιλικῶν ἠξιώθησαν θρόνων. Τὸ δὲ τέλος τῆς ὑποσχέσεως ὁ Δεσπότης Χριστὸς ἐβεβαίωσε, τοῦ Δαβὶδ κρατύνας τὴν βασιλείαν. Τοῦτο γὰρ καὶ ὁ μακάριος προεθέσπισεν Ἡσαΐας· «Ὅτι παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ῎Αγγελος, θαυμαστὸς, σύμβουλος, Θεὸς ἰσχυρὸς, ἐξουσιαστὴς, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος, ἀμήν. » Καὶ μετ᾿ ὀλίγα· « Ἐπὶ τὸν θρόνον Δαβὶδ καὶ τὴν βασιλείαν αὐτοῦ, τοῦ κατορθῶσαι αὐτὴν ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα χρόνον. » Ταύτην μὲν, ὡς ἔφην, τὴν ὑπόσχεσιν ὁ Δεσπότης Χριστὸς ἐβεβαίωσε· τὴν μέντοι ἑτέραν οὐκ ἀόριστον δέδωκεν ὁ Θεός · ἔφη δὲ οὕτως ·
« "Ōmose Kyrios tǭ Dabid alētheian, kai ou mē athetēsei autēn. » ᾿Apseudēs, phēsin, ho hyposchomenos, kai alētheias hyparchei pēgē, kai tōn adynatōn mē peras labein tēn hyposchesin. «Ek karpou tēs koilias sou thēsomai epi ton thronon sou. » Mia men hyposchesis hautē, kai to peras edexato. Ou gar monos Solomōn, alla kai hoi ek Solomōntos, tōn basilikōn ēxiōthēsan thronōn. To de telos tēs hyposcheseōs ho Despotēs Christos ebebaiōse, tou Dabid kratynas tēn basileian. Touto gar kai ho makarios proethespisen Hēsaïas; «Hoti paidion egennēthē hēmin, huios kai edothē hēmin, hou hē archē epi tou ōmou autou, kai kaleitai to onoma autou megalēs boulēs ᾿Angelos, thaumastos, symboulos, Theos ischyros, exousiastēs, archōn eirēnēs, patēr tou mellontos aiōnos, amēn. » Kai met᾿ oliga; « Epi ton thronon Dabid kai tēn basileian autou, tou katorthōsai autēn apo tou nyn kai eis ton aiōna chronon. » Tautēn men, hōs ephēn, tēn hyposchesin ho Despotēs Christos ebebaiōse; tēn mentoi heteran ouk aoriston dedōken ho Theos ; ephē de houtōs ;
"The Lord swore truth to David, and he will not set it aside." "The one who promised does not lie," he says, "he is the source of truth, and it is impossible that the promise not be fulfilled." "Of the fruit of your body I will set upon your throne." This is one promise, and it was fulfilled. For not Solomon alone, but also those from Solomon were counted worthy of royal thrones. But Christ the Master confirmed the completion of the promise, strengthening David's kingdom. The blessed Isaiah foretold this: "For a child has been born to us, a son also has been given to us, whose rule is upon his shoulder, and his name is called Angel of great counsel, wonderful, counselor, mighty God, ruler, prince of peace, father of the age to come, amen." And a little later: "Upon the throne of David and his kingdom, to establish it from now and for ever." This promise, as I said, Christ the Master confirmed; but the other God did not give unconditionally. He said thus:
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« Ἐὰν φυλάξωνται οἱ υἱοί σου τὴν διαθήκην μου, καὶ τὰ μαρτύριά μου ταῦτα, ἃ διδάξω αὐτοὺς, καὶ οἱ υἱοὶ αὐτῶν ἕως τοῦ αἰῶνος καθιοῦνται ἐπὶ τοῦ θρόνου σου. » Ἡ μὲν οὖν τοῦ Δεσπότου ἐπαγγελία τοιαύτη, ἡ δὲ ἐκείνων παρανομία τῆς βασιλείας τὸν δρόμον διέκοψεν. Εὐθὺς γὰρ ὁ Σολομὼν ἐκπεσὼν εἰς ἀσέβειαν τὴν θείαν ὀργὴν ἐπεσπάσατο. Οὗ δὴ χάριν ὁ θρόνος ἐτυραννήθη, καὶ ἑτέρου αἱ δέκα φυλαὶ βασιλείαν ἐδέξαντο· χρόνῳ δὲ ὕστερον καὶ αἱ δύο φυλαὶ τῆς Δαβιτικῆς ἐγυμνώθησαν βασιλείας.
« Ean phylaxōntai hoi huioi sou tēn diathēkēn mou, kai ta martyria mou tauta, ha didaxō autous, kai hoi huioi autōn heōs tou aiōnos kathiountai epi tou thronou sou. » Hē men oun tou Despotou epangelia toiautē, hē de ekeinōn paranomia tēs basileias ton dromon diekopsen. Euthys gar ho Solomōn ekpesōn eis asebeian tēn theian orgēn epespasato. Hou dē charin ho thronos etyrannēthē, kai heterou hai deka phylai basileian edexanto; chronǭ de hysteron kai hai dyo phylai tēs Dabitikēs egymnōthēsan basileias.
"If your sons keep my covenant and these testimonies of mine which I will teach them, their sons too will sit upon your throne for ever." Such was the Master's promise; but their lawlessness cut short the course of the kingdom. For Solomon at once fell into impiety and drew down the divine wrath. For this reason the throne was usurped, and the ten tribes received another's kingship; and some time later the two tribes too were stripped of the Davidic kingdom.
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« "Ὅτι ἐξελέξατο Κύριος τὴν Σιὼν, ᾑρετίσατο αὐτὴν εἰς κατοικίαν ἑαυτῷ. » "Ανωθεν, φησὶν, ὦ Δέσποτα, ταύτην τῶν ἄλλων προετίμησας πόλεων, καὶ οἰκεῖον ἀπέφηνας οἰκητήριον.
« "Hoti exelexato Kyrios tēn Siōn, hę̄retisato autēn eis katoikian heautǭ. » "Anōthen, phēsin, ō Despota, tautēn tōn allōn proetimēsas poleōn, kai oikeion apephēnas oikētērion.
"For the Lord has chosen Zion; he has preferred her for his dwelling." "From of old, Master," he says, "you preferred her to the other cities and made her your own dwelling."
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« Αὕτη ἡ κατάπαυσίς μου εἰς αἰῶνα αἰῶνος.» Ταῦτα, φησὶ, σὺ εἶπας, ὦ Δέσποτα, καὶ ὑπέσχου ἐπαναπαύεσθαι τῇ Σιὼν ἀεί. Καὶ τοῦτο δὲ τετύχηκε πέρατος. Εἰ γὰρ καὶ ὁ παλαιὸς νεὼς ἔρημος διὰ τὴν Ἰουδαίων μανίαν ἐγένετο, ἀλλ᾽ οὖν ἐκεῖ πάλιν, καὶ τοῦ σταυροῦ, καὶ τῆς ἀναστάσεως, καὶ τῆς ἀναλήψεως τὰ χωρία διὰ τῆς θείας ἠξίωτο χάριτος · καὶ ἐκ πάσης γῆς καὶ θαλάττης συντρέχουσιν ἅπαντες τὴν ἐν ἐκείνοις ἀναβλύζουσαν εὐλογίαν ἀρύσασθαι. « Ὧδε κατοικήσω, ὅτι ᾑρετισάμην αὐτήν. » Καὶ τοῦτο τέλους τετύχηκε, καὶ ἐναλλαγή τις τῶν οἴκων ἐγένετο. Καὶ ὁ προφητικὸς δὲ λόγος τῆς Σιὼν ἐμνημόνευσεν. Ἐν ἐκείνῃ δὲ καὶ ὁ τοῦ σταυροῦ, καὶ τῆς ἀναστάσεως τόπος.
« Hautē hē katapausis mou eis aiōna aiōnos.» Tauta, phēsi, sy eipas, ō Despota, kai hypeschou epanapauesthai tę̄ Siōn aei. Kai touto de tetychēke peratos. Ei gar kai ho palaios neōs erēmos dia tēn Ioudaiōn manian egeneto, all᾽ oun ekei palin, kai tou staurou, kai tēs anastaseōs, kai tēs analēpseōs ta chōria dia tēs theias ēxiōto charitos ; kai ek pasēs gēs kai thalattēs syntrechousin hapantes tēn en ekeinois anablyzousan eulogian arysasthai. « Hōde katoikēsō, hoti hę̄retisamēn autēn. » Kai touto telous tetychēke, kai enallagē tis tōn oikōn egeneto. Kai ho prophētikos de logos tēs Siōn emnēmoneusen. En ekeinę̄ de kai ho tou staurou, kai tēs anastaseōs topos.
"This is my rest for ever and ever." "You said these things, Master," he says, "and promised to rest upon Zion always." This too has been fulfilled. For even if the old temple became desolate because of the madness of the Jews, yet there again the places of the cross, the resurrection, and the ascension have been honored by divine grace; and all run together from every land and sea to draw the blessing that gushes up in them. "Here I will dwell, for I have chosen her." This too has been fulfilled, and a kind of exchange of houses took place. And the prophetic word mentioned Zion; and in it too is the place of the cross and of the resurrection.
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« Τὴν θήραν αὐτῆς εὐλογῶν εὐλογήσω. » Ὁ δὲ Σύμμαχος, Τὴν σίτησιν αὐτῆς εὐλογῶν εὐλογήσω. Τουτέστι, τῶν ἀγαθῶν αὐτοῖς ἁπάντων παρέξω τὴν ἀφθονίαν. « Τοὺς πτωχοὺς αὐτῆς χορτάσω ἄρτων. » Παρέξω δὲ καὶ τοῖς δεομένοις τῶν ἀναγκαίων τὴν χρείαν.
« Tēn thēran autēs eulogōn eulogēsō. » Ho de Symmachos, Tēn sitēsin autēs eulogōn eulogēsō. Toutesti, tōn agathōn autois hapantōn parexō tēn aphthonian. « Tous ptōchous autēs chortasō artōn. » Parexō de kai tois deomenois tōn anankaiōn tēn chreian.
"I will abundantly bless her provision." Symmachus has: "I will abundantly bless her food"; that is, "I will provide them with an abundance of all good things." "I will satisfy her poor with bread." "I will also supply the needy with what they require."
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« Τοὺς ἱερεῖς αὐτῆς ἐνδύσω σωτηρίαν. » Ἣν ἄνω δικαιοσύνην ἐκάλεσεν, ἐνταῦθα σωτηρίαν ὠνόμασε. Δικαιοσύνης γὰρ σωτηρία καρπός. « Καὶ οἱ ὅσιοι αὐτῆς ἀγαλλιάσει ἀγαλλιάσονται. » Οἱ δὲ τῆς εὐσεβείας ἐρασταὶ πάσης γενήσονται θυμηδίας ἀνάπλεοι.
« Tous hiereis autēs endysō sōtērian. » Hēn anō dikaiosynēn ekalesen, entautha sōtērian ōnomase. Dikaiosynēs gar sōtēria karpos. « Kai hoi hosioi autēs agalliasei agalliasontai. » Hoi de tēs eusebeias erastai pasēs genēsontai thymēdias anapleoi.
"I will clothe her priests with salvation." What he called righteousness above he here named salvation; for salvation is the fruit of righteousness. "And her saints will exult with exultation." "The lovers of piety will be filled with all delight."
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« Ἐκεῖ ἐξανατελῶ κέρας τῷ Δαβίδ. » Τὸ μὲν οὖν πρόχειρον νόημα τὸν Ζοροβάβελ δηλοῖ. Ἐπειδὴ δὲ οὔτε εἰς ἐκγόνους, οὔτε μὴν εἰς παῖδας, τὴν ἡγεμονίαν παρέπεμψεν, οὐκ ἄν τις αὐτὸν εἰκότως ὀνομάσει κέρας, ὀλίγον ἡγεμονεύσαντα χρόνον. Τὸ γὰρ κέρας ἰσχυρόν τι δηλοῖ καὶ μόνιμον. Ἐπειδὴ δὲ τῷ Ζοροβάβελ οὐχ ἁρμόττει ἡ προφητεία, ὁ λόγος τὴν κατὰ σάρκα τοῦ Χριστοῦ γέννησιν προθεσπίζει. Οὕτω δὲ καὶ ὁ μακάριος Πέτρος ἐν ταῖς Πράξεσιν ἔφη· « Προφήτης ὑπάρχων ὁ Δαβὶδ, καὶ εἰδὼς ὅτι ὄρκῳ ὤμοσεν αὐτῷ ὁ Θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ ἀναστῆσαι τὸ κατὰ σάρκα τὸν Χριστὸν, καθίσαι ἐπὶ τοῦ θρόνου αὐτοῦ, προειδὼς ἐλάλησεν περὶ τῆς ἀναστάσεως αὐτοῦ. » « Ἡτοίμασα λύχνον τῷ Χριστῷ μου. » Λύχνον πάλιν ὁ προφητικὸς λόγος τὸν ἐκ Δαβὶδ ὀνομάζει ναὸν, τὸ τῆς θεότητος ὑποδεξάμενον φῶς.
« Ekei exanatelō keras tǭ Dabid. » To men oun procheiron noēma ton Zorobabel dēloi. Epeidē de oute eis ekgonous, oute mēn eis paidas, tēn hēgemonian parepempsen, ouk an tis auton eikotōs onomasei keras, oligon hēgemoneusanta chronon. To gar keras ischyron ti dēloi kai monimon. Epeidē de tǭ Zorobabel ouch harmottei hē prophēteia, ho logos tēn kata sarka tou Christou gennēsin prothespizei. Houtō de kai ho makarios Petros en tais Praxesin ephē; « Prophētēs hyparchōn ho Dabid, kai eidōs hoti orkǭ ōmosen autǭ ho Theos ek karpou tēs osphyos autou anastēsai to kata sarka ton Christon, kathisai epi tou thronou autou, proeidōs elalēsen peri tēs anastaseōs autou. » « Hētoimasa lychnon tǭ Christǭ mou. » Lychnon palin ho prophētikos logos ton ek Dabid onomazei naon, to tēs theotētos hypodexamenon phōs.
"There I will make a horn sprout for David." The ready meaning indicates Zerubbabel. But since he passed the leadership neither to descendants nor to sons, one would not fittingly call him a horn, as he ruled a short time; for a horn indicates something strong and lasting. Since, then, the prophecy does not fit Zerubbabel, the word foretells the birth of Christ according to the flesh. So too the blessed Peter said in the Acts: "Being a prophet, and knowing that God had sworn with an oath to him to raise up the Christ according to the flesh from the fruit of his loins to sit on his throne, David foresaw and spoke of his resurrection." "I have prepared a lamp for my anointed." Again the prophetic word names a lamp the temple from David that received the light of the divinity.
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« Τοὺς ἐχθροὺς αὐτοῦ ἐνδύσω αἰσχύνην, ἐπὶ δὲ αὐτὸν ἐξανθήσει τὸ ἁγίασμά μου. » Τῆς μὲν οὖν αἰσχύνης μάρτυρες Ἰουδαῖοι, τὴν ἔχθραν ἀσπασάμενοι, καὶ τὴν αἰσχύνην δρεψάμενοι. Τὸ δὲ ἁγίασμα, αἱ κατὰ πᾶσαν γῆν καὶ θάλασσαν Ἐκκλησίαι, σῶμα μὲν τοῦ Δεσπότου Χριστοῦ χρηματίζουσαι, τῆς ἁγιωσύνης τὰς πηγὰς παρ᾿ αὐτοῦ κομιζόμεναι.
« Tous echthrous autou endysō aischynēn, epi de auton exanthēsei to hagiasma mou. » Tēs men oun aischynēs martyres Ioudaioi, tēn echthran aspasamenoi, kai tēn aischynēn drepsamenoi. To de hagiasma, hai kata pasan gēn kai thalassan Ekklēsiai, sōma men tou Despotou Christou chrēmatizousai, tēs hagiōsynēs tas pēgas par᾿ autou komizomenai.
"His enemies I will clothe with shame, but upon him my sanctification will flourish." The Jews are witnesses of the shame, having embraced enmity and reaped shame. The "sanctification" is the churches throughout every land and sea, which bear the name of the body of Christ the Master and receive from him the springs of holiness.
Chapter 132
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« ᾿Ὠδὴ τῶν ἀναβαθμῶν. » Ἐπὶ τοῦ Ῥοβοὰμ διηρέθησαν αἱ φυλαὶ, καὶ αἱ μὲν δέκα τῷ Ἱεροβοάμ ἠκολούθησαν, αἱ δὲ δύο τὴν Δαβιτικὴν ἠσπάσαντο βασιλείαν. Μετὰ μέντοι τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον, καὶ πάλιν συνῆλθον, καὶ τὴν συμφωνίαν ἠγάπησαν, καὶ μίαν ἔσχον ἡγεμονίαν, καὶ κοινὴν τὴν κατὰ νόμον ἐπετέλουν λατρείαν. Ταῦτα τοίνυν οὗτος ὁ ψαλμὸς προθεσπίζει. « Ἰδοὺ δὴ τί καλὸν, ἢ τί τερπνὸν, ἀλλ᾽ ἢ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτό;» Δι' αὐτῶν, φησὶ, μεμαθήκαμεν τῶν πραγμάτων, ὡς οὐδὲν τῆς ἀδελφικῆς θυμηρέστερον συμφωνίας. Ἀδελφοὺς δὲ καλεῖ τὰς φυλὰς, ἐπειδὴ καὶ οἱ τούτων ἐπώνυμοι φύλαρχοι ἑνὸς ὑπῆρχον παῖδες πατρός.
« ᾿Ōdē tōn anabathmōn. » Epi tou Rhoboam diērethēsan hai phylai, kai hai men deka tǭ Hieroboam ēkolouthēsan, hai de dyo tēn Dabitikēn ēspasanto basileian. Meta mentoi tēn apo Babylōnos epanodon, kai palin synēlthon, kai tēn symphōnian ēgapēsan, kai mian eschon hēgemonian, kai koinēn tēn kata nomon epeteloun latreian. Tauta toinyn houtos ho psalmos prothespizei. « Idou dē ti kalon, ē ti terpnon, all᾽ ē katoikein adelphous epi to auto?» Di' autōn, phēsi, memathēkamen tōn pragmatōn, hōs ouden tēs adelphikēs thymēresteron symphōnias. Adelphous de kalei tas phylas, epeidē kai hoi toutōn epōnymoi phylarchoi henos hypērchon paides patros.
"A song of the ascents." In Rehoboam's time the tribes were divided: the ten followed Jeroboam, while the two embraced the Davidic kingdom. But after the return from Babylon they came together again, loved concord, had one government, and performed the worship according to the law in common. This psalm foretells these things. "Behold, what is good or what is pleasant, but for brothers to dwell together?" "From the events themselves," he says, "we have learned that nothing is more delightful than brotherly concord." He calls the tribes brothers, since the patriarchs after whom they were named were sons of one father.
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« Ὡς μύρον ἐπὶ κεφαλῆς, τὸ καταβαῖνον ἐπὶ πώγωνα, τὸν πώγωνα τοῦ ᾿Ααρών. » Τὸ ἀρχιερατικὸν ἔλαιον ἐκ διαφόρων ἡδυσμάτων συνέκειτο · ἀλλ' οὐδὲν ἐκείνων αὐτὸ καθ' ἑαυτὸ τοσαύτην εὐοσμίαν ἠφίει, ἡ δὲ πάντων μίξις καὶ κρᾶσις πλείστην ὅσην τὴν εὐωδίαν εἰργάζετο. Τούτῳ τὴν ἀδελφικὴν εἰκότως συμφωνίαν ἀπείκασεν. Ἡ γὰρ τῶν πλειόνων κατορθωμάτων συνεισφορὰ τῆς τελείας ἀρετῆς τὴν εὐοσμίαν ἐργάζεται. « Τὸ καταβαῖνον ἐπὶ τὴν ὧαν τοῦ ἐνδύματος αὐτοῦ. » Ἐκείνῳ, φησὶν, ἔοικε τῷ μύρῳ τῆς ἀγάπης τὸ χάρισμα, κατεχεῖτο μὲν τῆς τοῦ ᾿Ααρὼν κεφαλῆς, οὐ μέχρι δὲ μόνου τοῦ γενείου κατῄει, ἀλλ᾽ αὐτοῦ τοῦ χιτῶνος τὸ περὶ τὸ στῆθος ἡγίαζε. Ὧαν γὰρ ἐκάλεσεν, ὃ καλοῦμεν περιτραχήλιον. Τοῦτο δὲ καὶ ὁ ᾿Ακύλας στόμα ἐνδυμάτων εἴρηκε. Καθάπερ τοίνυν ἀπὸ τῆς κεφαλῆς διὰ τοῦ γενείου μέχρι τῆς ἐσθῆτος τὸ ἱερὸν διατρέχον μύρον τῆς εὐοσμίας τὸν ἱερέα ἐπλήρου, οὕτως ἀπὸ τῆς ἀρχῆς μέχρι τῶν ὑπηκόων ἡ ἀπὸ τῆς συμφωνίας ὠφέλεια χωρεῖ.
« Hōs myron epi kephalēs, to katabainon epi pōgōna, ton pōgōna tou ᾿Aarōn. » To archieratikon elaion ek diaphorōn hēdysmatōn synekeito ; all' ouden ekeinōn auto kath' heauto tosautēn euosmian ēphiei, hē de pantōn mixis kai krasis pleistēn hosēn tēn euōdian eirgazeto. Toutǭ tēn adelphikēn eikotōs symphōnian apeikasen. Hē gar tōn pleionōn katorthōmatōn syneisphora tēs teleias aretēs tēn euosmian ergazetai. « To katabainon epi tēn hōan tou endymatos autou. » Ekeinǭ, phēsin, eoike tǭ myrǭ tēs agapēs to charisma, katecheito men tēs tou ᾿Aarōn kephalēs, ou mechri de monou tou geneiou katę̄ei, all᾽ autou tou chitōnos to peri to stēthos hēgiaze. Hōan gar ekalesen, ho kaloumen peritrachēlion. Touto de kai ho ᾿Akylas stoma endymatōn eirēke. Kathaper toinyn apo tēs kephalēs dia tou geneiou mechri tēs esthētos to hieron diatrechon myron tēs euosmias ton hierea eplērou, houtōs apo tēs archēs mechri tōn hypēkoōn hē apo tēs symphōnias ōpheleia chōrei.
"Like ointment on the head, running down on the beard, the beard of Aaron." The high-priestly oil was composed of various spices; none of them by itself gave off so great a fragrance, but the mixing and blending of all produced the greatest fragrance. To this he fittingly likened brotherly concord; for the joint contribution of many good deeds produces the fragrance of perfect virtue. "Running down on the collar of his garment." "The gift of love," he says, "resembles that ointment: it was poured on Aaron's head, yet it did not run only as far as the beard, but sanctified the very part of the tunic around the breast." He called "collar" (ōa) what we call the neckband; Aquila called it "the mouth of the garments." "Just as the sacred ointment, running from the head through the beard to the garment, filled the priest with fragrance, so the benefit of concord passes from the rulers to the subjects."
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« Ὡς δρόσος ᾿Αερμὼν ἡ καταβαίνουσα ἐπὶ τὰ ὄρη Σιών. » Πάλιν εἰς ἑτέραν εἰκόνα μετέβη, τῆς συμφωνίας διδάσκων τὸ χρήσιμον · καὶ ταύτην ἔφησεν ἐοικέναι τῇ δρόσῳ, τῇ ἀπὸ τοῦ ᾿Αερμὼν τῇ Σιὼν ἐπιφερομένῃ. Τοσαύτη δὲ αὕτη, ὡς καὶ σταγόνας τοὺς κεράμους ἐκπέμπειν. Τὸ δὲ Ἀερμών ὄρος ἐστὶ, καὶ αὐτὸ τῆς Παλαιστίνης, τῇ γῇ διαφέρων τοῦ Ἰσραήλ. « Ὅτι ἐκεῖ ἐνετείλατο Κύριος τὴν εὐλογίαν, ζωὴν ἕως τοῦ αἰῶνος. • Οὐκ ἐν ᾿Αερμών, ἀλλ᾽ ἐν τῇ Σιὼν, ἐν ᾗ καὶ τοῦ παναγίου Πνεύματος ἐπὶ τοὺς ἱεροὺς ἀποστόλους ἡ ζωοποιὸς κατεπέμφθη δρόσος, δι' ἧς ἅπαντες οἱ πιστεύοντες τὴν αἰώνιον εὐλογίαν καρποῦνται.
« Hōs drosos ᾿Aermōn hē katabainousa epi ta orē Siōn. » Palin eis heteran eikona metebē, tēs symphōnias didaskōn to chrēsimon ; kai tautēn ephēsen eoikenai tę̄ drosǭ, tę̄ apo tou ᾿Aermōn tę̄ Siōn epipheromenę̄. Tosautē de hautē, hōs kai stagonas tous keramous ekpempein. To de Aermōn oros esti, kai auto tēs Palaistinēs, tę̄ gę̄ diapherōn tou Israēl. « Hoti ekei eneteilato Kyrios tēn eulogian, zōēn heōs tou aiōnos. • Ouk en ᾿Aermōn, all᾽ en tę̄ Siōn, en hę̄ kai tou panagiou Pneumatos epi tous hierous apostolous hē zōopoios katepemphthē drosos, di' hēs hapantes hoi pisteuontes tēn aiōnion eulogian karpountai.
"Like the dew of Hermon that comes down on the mountains of Zion." Again he passed to another image, teaching the usefulness of concord; and he said it is like the dew coming from Hermon upon Zion. This is so abundant that even the roof tiles send out drops. Hermon is a mountain, itself in Palestine, belonging to the land of Israel. "For there the Lord commanded the blessing, life for ever." Not on Hermon but in Zion, where the life-giving dew of the all-holy Spirit was sent down on the holy apostles, through which all who believe reap the eternal blessing.
Chapter 133
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«᾿Ωδὴ τῶν ἀναβαθμῶν. » Ἁρμόττει δὲ καὶ οὗτος τοῖς ἀπὸ Βαβυλῶνος ἐπανελθοῦσι. Προσφέρει δὲ καὶ πᾶσι τοῖς εὐσεβέσι παραίνεσιν, ὥστε μὴ μόνον μεθ' ἡμέραν, ἀλλὰ καὶ νύκτωρ τὸν Θεὸν ἀνυμνεῖν. « Ἰδοὺ δὴ εὐλογεῖτε τὸν Κύριον, πάντες οἱ δοῦλοι Κυρίου. » Οὐ πάντων τὸ ὑμνεῖν, ἀλλὰ τῶν τὴν θείαν δεσποτείαν ἀσπαζομένων, καὶ τοῦ Δεσπότου τὴν θεραπείαν περὶ πολλοῦ ποιουμένων. Τῶν γὰρ τῆς ἁμαρτίας δεξαμένων τὰ τραύματα ἴδιον τὸ δακρύειν, καὶ ὀλοφύρεσθαι, καὶ τὴν θείαν φιλανθρωπίαν αἰτεῖν. « Οἱ ἑστῶτες ἐν οἴκῳ Κυρίου, ἐν αὐλαῖς οἴκου Θεοῦ ἡμῶν. » Παρεγγυήσας ὑμνεῖν, ἐδίδαξε καὶ τῆς ὑμνῳδίας τὸν τρόπον. Πανταχοῦ μὲν γὰρ αἴρειν ὁσίους χεῖρας ὁ θεῖος ἐνομοθέτησε Παῦλος· οὐχ ἥκιστα δὲ ἐν τοῖς ἀφιερωμένοις προσήκει χωρίοις τὴν ὀφειλομένην τῷ Θεῷ προσφέρειν προσκύνησιν.
«᾿Ōdē tōn anabathmōn. » Harmottei de kai houtos tois apo Babylōnos epanelthousi. Prospherei de kai pasi tois eusebesi parainesin, hōste mē monon meth' hēmeran, alla kai nyktōr ton Theon anymnein. « Idou dē eulogeite ton Kyrion, pantes hoi douloi Kyriou. » Ou pantōn to hymnein, alla tōn tēn theian despoteian aspazomenōn, kai tou Despotou tēn therapeian peri pollou poioumenōn. Tōn gar tēs hamartias dexamenōn ta traumata idion to dakryein, kai olophyresthai, kai tēn theian philanthrōpian aitein. « Hoi hestōtes en oikǭ Kyriou, en aulais oikou Theou hēmōn. » Parengyēsas hymnein, edidaxe kai tēs hymnǭdias ton tropon. Pantachou men gar airein hosious cheiras ho theios enomothetēse Paulos; ouch hēkista de en tois aphierōmenois prosēkei chōriois tēn opheilomenēn tǭ Theǭ prospherein proskynēsin.
"A song of the ascents." This too suits those who returned from Babylon. It also offers all the pious an exhortation to hymn God not only by day but also at night. "Behold now, bless the Lord, all you servants of the Lord." Hymn-singing is not for all, but for those who embrace the divine lordship and set great store by the Master's service. For those who have received the wounds of sin, weeping, lamenting, and asking for the divine love for humankind are proper. "You who stand in the house of the Lord, in the courts of the house of our God." Having urged them to hymn, he taught the manner of hymnody too. The divine Paul legislated that we lift up holy hands everywhere; but it is especially fitting to offer God due worship in consecrated places.
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· Ἐν ταῖς νυξὶν ἐπάρατε τὰς χεῖρας ὑμῶν εἰς τὰ ἅγια, καὶ εὐλογεῖτε τὸν Κύριον. » Διδάξας τὸν τόπον, διδάσκει καὶ τὸν καιρόν. Ἁρμοδία γὰρ εἰς ὑμνῳδίαν ἡ νὺξ, πολλὴν παρέχουσα τὴν ἡσυχίαν, καὶ τῶν πολλῶν θορύβων ἀπηλλαγμένη. Τὸ δὲ τὰς χεῖρας αἴρειν καὶ τὸ κρατῆσαν ἔθος παρακελεύεται.
; En tais nyxin eparate tas cheiras hymōn eis ta hagia, kai eulogeite ton Kyrion. » Didaxas ton topon, didaskei kai ton kairon. Harmodia gar eis hymnǭdian hē nyx, pollēn parechousa tēn hēsychian, kai tōn pollōn thorybōn apēllagmenē. To de tas cheiras airein kai to kratēsan ethos parakeleuetai.
"In the nights lift up your hands to the holy places, and bless the Lord." Having taught the place, he teaches the time too. For night is suited to hymnody, offering much quiet and being free of the many disturbances. Lifting the hands is also urged by the custom that has prevailed.
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« Εὐλογήσαι σε Κύριος ἐκ Σιὼν, ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν. » Ἵνα γὰρ μή τις ὑπολάβῃ τῇ Σιὼν περιγεγράφθαι τὸν τῶν ὅλων Θεὸν, εἰκότως αὐτὸν ἔδειξε τῶν ὅλων δημιουργόν · διὰ γὰρ οὐρανοῦ καὶ γῆς καὶ πᾶσαν τὴν κτίσιν περιέλαβε · ἐν οὐρανῷ γὰρ ἄγγελοι, ἐπὶ γῆς δὲ ἄνθρωποι, καὶ τὰ διὰ τούτους γενόμενα.
« Eulogēsai se Kyrios ek Siōn, ho poiēsas ton ouranon kai tēn gēn. » Hina gar mē tis hypolabę̄ tę̄ Siōn perigegraphthai ton tōn holōn Theon, eikotōs auton edeixe tōn holōn dēmiourgon ; dia gar ouranou kai gēs kai pasan tēn ktisin perielabe ; en ouranǭ gar angeloi, epi gēs de anthrōpoi, kai ta dia toutous genomena.
"May the Lord bless you from Zion, he who made heaven and earth." Lest anyone suppose the God of all to be circumscribed by Zion, he fittingly showed him to be the Creator of all; for by heaven and earth he included the whole creation: angels in heaven, human beings on earth, and the things made for their sake.
Chapter 134
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« ᾿Αλληλούϊα. ᾠδὴ τῶν ἀναβαθμῶν. » Αἶνος οὗτος ἕτερος, καὶ ὁ αὐτὸς ὑπὸ τῶν τῆς ἐλευθερίας τετυχηκότων προσενεχθεὶς τῷ Θεῷ. Τοῦ δὲ Ἀλληλούϊα καὶ ἤδη τὴν ἑρμηνείαν εἰρήκαμεν. « Αἰνεῖτε τὸ ὄνομα Κυρίου· αἰνεῖτε, δοῦλοι, Κύριον. » Ἐπειδὴ ἀόρατος ἡ θεία φύσις, ὑμνεῖν δὲ ταύτην παρακελεύεται, εἰκότως εἶπεν, « Αἰνεῖτε τὸ ὄνομα Κυρίου. » Ἀρκέσθητε, φησὶ, τῇ τοῦ Θεοῦ προσηγορίᾳ, καὶ μὴ ζητήσητε ἰδεῖν, ἃ μὴ θέμις ἰδεῖν.
« ᾿Allēlouïa. ǭdē tōn anabathmōn. » Ainos houtos heteros, kai ho autos hypo tōn tēs eleutherias tetychēkotōn prosenechtheis tǭ Theǭ. Tou de Allēlouïa kai ēdē tēn hermēneian eirēkamen. « Aineite to onoma Kyriou; aineite, douloi, Kyrion. » Epeidē aoratos hē theia physis, hymnein de tautēn parakeleuetai, eikotōs eipen, « Aineite to onoma Kyriou. » Arkesthēte, phēsi, tę̄ tou Theou prosēgorią, kai mē zētēsēte idein, ha mē themis idein.
"Alleluia. A song of the ascents." This is another praise, offered to God by the same people who obtained freedom. We have already given the interpretation of "Alleluia." "Praise the name of the Lord; praise the Lord, you servants." Since the divine nature is invisible, yet he urges us to hymn it, he fittingly said, "Praise the name of the Lord": "Be content," he says, "with the name of God, and do not seek to see what it is not lawful to see."
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« Οἱ ἑστῶτες ἐν οἴκῳ Κυρίου, ἐν αὐλαῖς οἴκου Θεοῦ ἡμῶν. » Βαβυλωνίων δέ, φησὶν, ἀπαλλαγέντες δουλείας, καὶ τῆς τῶν θείων αὐλῶν ἀπολαύοντες εὐπρεπείας, τὸν τούτων χορηγὸν τῶν ἀγαθῶν ἀνυμνήσατε.
« Hoi hestōtes en oikǭ Kyriou, en aulais oikou Theou hēmōn. » Babylōniōn de, phēsin, apallagentes douleias, kai tēs tōn theiōn aulōn apolauontes euprepeias, ton toutōn chorēgon tōn agathōn anymnēsate.
"You who stand in the house of the Lord, in the courts of the house of our God." "Freed from slavery to the Babylonians," he says, "and enjoying the beauty of the divine courts, hymn the giver of these good things."
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« Αἰνεῖτε τὸν Κύριον, ὅτι ἀγαθὸς Κύριος. » ᾿Αφορμὴν τὴν τῆς ὑμνῳδίας ποιήσατε τοῦ ὑμνουμένου τὴν ἀγαθότητα. « Ψάλατε τῷ ὀνόματι αὐτοῦ, ὅτι καλόν. • Πολὺ δὲ καὶ ἐντεῦθεν προσγινόμενον ὑμῖν κέρδος. Εἶτα τῶν εἰς αὐτοὺς γεγενημένων εὐεργεσιῶν ποιεῖται τὴν μνήμην.
« Aineite ton Kyrion, hoti agathos Kyrios. » ᾿Aphormēn tēn tēs hymnǭdias poiēsate tou hymnoumenou tēn agathotēta. « Psalate tǭ onomati autou, hoti kalon. • Poly de kai enteuthen prosginomenon hymin kerdos. Eita tōn eis autous gegenēmenōn euergesiōn poieitai tēn mnēmēn.
"Praise the Lord, for the Lord is good." "Make the goodness of the one hymned the occasion of your hymnody." "Make melody to his name, for it is lovely." "Great gain too comes to you from this." Then he recalls the benefits done to them.
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« Ὅτι τὸν Ἰακὼβ ἐξελέξατο ἑαυτῷ ὁ Κύριος, Ἰσραὴλ εἰς περιουσιασμὸν ἑαυτῷ. » Ὁ δὲ Σύμμαχος οὕτως· Καὶ τὸν Ἰσραὴλ εἰς ἐξαίρετον ἑαυτῷ. Πλείονος αὐτὸν, φησὶν, ἐπιμελείας ἠξίωσε, καὶ οἰκεῖον λαὸν ἀπεκάλεσε, καὶ πάντων ἀνθρώπων κηδόμενος τούτου διαφερόντως πεφρόντικε. Ταῦτα δὲ καὶ ὁ μακάριος ἔφη Μωσῆς· « Ὅτε διεμέριζεν ὁ Ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς ᾿Αδάμ, ἔστησεν ὅρια ἐθνῶν κατ' ἀριθμὸν ἀγγέλων Θεοῦ · καὶ ἐγενήθη μερὶς Κυρίου, λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ. »
« Hoti ton Iakōb exelexato heautǭ ho Kyrios, Israēl eis periousiasmon heautǭ. » Ho de Symmachos houtōs; Kai ton Israēl eis exaireton heautǭ. Pleionos auton, phēsin, epimeleias ēxiōse, kai oikeion laon apekalese, kai pantōn anthrōpōn kēdomenos toutou diapherontōs pephrontike. Tauta de kai ho makarios ephē Mōsēs; « Hote diemerizen ho Hypsistos ethnē, hōs diespeiren huious ᾿Adam, estēsen horia ethnōn kat' arithmon angelōn Theou ; kai egenēthē meris Kyriou, laos autou Iakōb, schoinisma klēronomias autou Israēl. »
"For the Lord chose Jacob for himself, Israel for his own possession." Symmachus has: "And Israel as his special treasure." "He counted him worthy of greater care," he says, "called him his own people, and while caring for all human beings took particular thought for him." The blessed Moses too said this: "When the Most High divided the nations, when he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God; and his people Jacob became the Lord's portion, Israel the measured portion of his inheritance."
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« Ὅτι ἐγὼ ἔγνωκα, ὅτι μέγας ὁ Κύριος, καὶ ὁ Κύριος ἡμῶν παρὰ πάντας τοὺς θεούς. • Δι' αὐτῶν, φησὶ, μεμαθήκαμεν τῶν πραγμάτων τοῦ ἡμετέρου Θεοῦ τὴν ἰσχὺν, καὶ ὅτι οὐδαμῶς αὐτῷ παραβληθῆναι δυνήσονται οἱ παρὰ τῶν ἄλλων ἐθνῶν προσκυνούμενοι Θεοί. Οὐδεὶς γὰρ τῷ ὄντι καὶ ἀεὶ ὄντι συγκρίνει τὸ μηδαμῶς ὄν. Εἶτα ἀπὸ τῆς δημιουργίας ὑποδείκνυσι τὸ τοῦ Θεοῦ δυνατόν.
« Hoti egō egnōka, hoti megas ho Kyrios, kai ho Kyrios hēmōn para pantas tous theous. • Di' autōn, phēsi, memathēkamen tōn pragmatōn tou hēmeterou Theou tēn ischyn, kai hoti oudamōs autǭ parablēthēnai dynēsontai hoi para tōn allōn ethnōn proskynoumenoi Theoi. Oudeis gar tǭ onti kai aei onti synkrinei to mēdamōs on. Eita apo tēs dēmiourgias hypodeiknysi to tou Theou dynaton.
"For I know that the Lord is great, and our Lord is above all gods." "From the events themselves," he says, "we have learned the strength of our God, and that the gods worshiped by the other nations can in no way be compared with him." For no one compares what does not exist at all with the One who is and always is. Then from creation he shows God's power.
134.6PG 80 80:1915
« Πάντα ὅσα ἠθέλησεν ὁ Κύριος, ἐποίησεν ἐν τῷ οὐρανῷ καὶ ἐν τῇ γῇ, ἐν ταῖς θαλάσσαις καὶ ἐν πάσαις ταῖς ἀβύσσοις. » Οὐ τῇ δυνάμει σύμμετρα τὰ γενόμενα, ἀλλὰ τῇ βουλήσει. Ἠδύνατο μὲν γὰρ καὶ πολλαπλάσια τούτων, καὶ πολλῷ μείζονα δημιουργῆσαι · ἀλλὰ τοσαῦτα καὶ τοιαῦτα ἠθέλησε. Αὐτοῦ δὲ ὅμως πάντα ποιήματα, οὐρανὸς καὶ τὰ οὐράνια, γῆ καὶ τὰ ἐπίγεια, θάλασσα καὶ τὰ ἐν αὐτῇ. Ἀβύσσους δὲ καλεῖ τὸ ἄπειρον τῶν ὑδάτων πλῆθος. Πληθυντικῶς δὲ θαλάσσας ἐκάλεσεν, ἐπειδὴ εἰς πελάγη πολλὰ ἡ μία διήρηται θάλασσα. Ἀτλαντικὸς γὰρ κόλπος, καὶ Ὠκεανὸς, καὶ Τυῤῥηνικὸς, καὶ Ἰόνιός τε, καὶ Αἰγαῖος, καὶ ᾿Αραβικὸς, καὶ Ἰνδικὸς, καὶ Εὔξεινος Πόντος, καὶ Προποντὶς, καὶ Ἑλλήσποντος, καὶ ἕτερα πελάγη πολλαπλάσια τῶν εἰρημένων.
« Panta hosa ēthelēsen ho Kyrios, epoiēsen en tǭ ouranǭ kai en tę̄ gę̄, en tais thalassais kai en pasais tais abyssois. » Ou tę̄ dynamei symmetra ta genomena, alla tę̄ boulēsei. Ēdynato men gar kai pollaplasia toutōn, kai pollǭ meizona dēmiourgēsai ; alla tosauta kai toiauta ēthelēse. Autou de homōs panta poiēmata, ouranos kai ta ourania, gē kai ta epigeia, thalassa kai ta en autę̄. Abyssous de kalei to apeiron tōn hydatōn plēthos. Plēthyntikōs de thalassas ekalesen, epeidē eis pelagē polla hē mia diērētai thalassa. Atlantikos gar kolpos, kai Ōkeanos, kai Tyrrhēnikos, kai Ionios te, kai Aigaios, kai ᾿Arabikos, kai Indikos, kai Euxeinos Pontos, kai Propontis, kai Hellēspontos, kai hetera pelagē pollaplasia tōn eirēmenōn.
"Whatever the Lord willed he did, in heaven and on earth, in the seas and in all the deeps." What came to be is proportioned not to his power but to his will. For he could have created things many times more numerous and far greater; but he willed these, and such as these. All, however, are his works: heaven and the heavenly things, earth and the earthly things, the sea and what is in it. He calls the boundless multitude of the waters "deeps." He called the seas in the plural, since the one sea is divided into many oceans: the Atlantic gulf, the Ocean, the Tyrrhenian, the Ionian, the Aegean, the Arabian, the Indian, the Euxine Pontus, the Propontis, the Hellespont, and other seas many times more than those mentioned.
134.7PG 80 80:1915
« ᾿Ανάγων νεφέλας ἐξ ἐσχάτου τῆς γῆς. • Τῷ γὰρ θείῳ Λόγῳ ἡ κατωφερὴς τῶν ὑδάτων φύσις ἀνέλκεται, καὶ μετέωρος γίνεται, καὶ ἄρδει τὴν ἤπειρον. Ἐξ ἐσχάτου δὲ τῆς γῆς ταύτην εἶπεν ἀνάγεσθαι, ἐπειδὴ ἐκ τῶν θαλαττίων ὑδάτων συνίσταται. Τέρματα δὲ τῆς γῆς οἱ θαλάττιοι κόλποι. « ᾿Αστραπὰς εἰς ὑετὸν ἐποίησεν.» Προμηνύει δὲ τῶν ὑετῶν τὴν χορηγίαν ταῖς ἀστραπαῖς, καὶ δείκνυσι θαῦμα πάντων παραδοξότατον. Ἐν ὕδασι γὰρ τὸ ἀστραπαῖον διατρέχον πῦρ, οὔτε ἐκεῖνα θερμαίνει, οὔτε αὐτὸ κατασβέννυται. « Ὁ ἐξάγων ἀνέμους ἐκ θησαυρῶν αὐτοῦ. » Θησαυροὺς ἀνέμων οὐκ ἀποθήκας εἶναι λέγει τινὰς, ἀλλ᾽ ἐπειδὴ ἀπήνεμον ὄντα τὸν ἀέρα πολλάκις ῥᾳδίως ἐθελήσας κινεῖ, τὸ βούλημα τὸ θεῖον θησαυρὸν ἀνέμων ἐκάλεσεν. Ἅμα τε γὰρ νεύει, καὶ πανταχόθεν προσίασιν. Οὕτω τὴν κοινὴν δημιουργίαν καὶ πρόνοιαν ὑποδείξας, τὰς Ἰουδαίων λοιπὸν εὐεργεσίας διέξεισιν.
« ᾿Anagōn nephelas ex eschatou tēs gēs. • Tǭ gar theiǭ Logǭ hē katōpherēs tōn hydatōn physis anelketai, kai meteōros ginetai, kai ardei tēn ēpeiron. Ex eschatou de tēs gēs tautēn eipen anagesthai, epeidē ek tōn thalattiōn hydatōn synistatai. Termata de tēs gēs hoi thalattioi kolpoi. « ᾿Astrapas eis hyeton epoiēsen.» Promēnyei de tōn hyetōn tēn chorēgian tais astrapais, kai deiknysi thauma pantōn paradoxotaton. En hydasi gar to astrapaion diatrechon pyr, oute ekeina thermainei, oute auto katasbennytai. « Ho exagōn anemous ek thēsaurōn autou. » Thēsaurous anemōn ouk apothēkas einai legei tinas, all᾽ epeidē apēnemon onta ton aera pollakis rhądiōs ethelēsas kinei, to boulēma to theion thēsauron anemōn ekalesen. Hama te gar neuei, kai pantachothen prosiasin. Houtō tēn koinēn dēmiourgian kai pronoian hypodeixas, tas Ioudaiōn loipon euergesias diexeisin.
"Bringing up clouds from the end of the earth." For by the divine Word the downward-tending nature of water is drawn up, becomes airborne, and waters the land. He said that it is brought up from the end of the earth, since it is formed from the waters of the sea; and the gulfs of the sea are the ends of the earth. "He made lightnings for the rain." He announces the supply of rains beforehand by lightnings, and shows the most extraordinary wonder of all: for the fire of the lightning running through the waters neither heats them nor is itself quenched. "Who brings out the winds from his treasuries." He does not say that the treasuries of the winds are certain storehouses; but since the divine will, when it wishes, easily moves the air that is often windless, he called the divine will the treasury of the winds. For as soon as he nods, they come from every side. Having thus shown the common creation and providence, he then recounts the benefits to the Jews.
134.8PG 80 80:1915
« Ὃς ἐπάταξε τὰ πρωτότοκα Αἰγύπτου ἀπὸ ἀνθρώπου ἕως κτήνους. » Τὴν τελευταίαν πληγὴν τέθεικε πρώτην, ἐπειδὴ μετὰ ταύτην τὴν ἐλευθερίαν ἐδέξαντο.
« Hos epataxe ta prōtotoka Aigyptou apo anthrōpou heōs ktēnous. » Tēn teleutaian plēgēn tetheike prōtēn, epeidē meta tautēn tēn eleutherian edexanto.
"Who struck the firstborn of Egypt, from man to beast." He put the last plague first, since after it they received their freedom.
134.9PG 80 80:1917
· Ἐξαπέστειλε σημεῖα καὶ τέρατα ἐν μέσῳ σου, Αἴγυπτε. › Τὰς παντοδαπὰς θαυματουργίας καὶ παιδείας διὰ τούτων ἐδήλωσεν. « Ἐν Φαραῷ, καὶ ἐν πᾶσι τοῖς δούλοις αὐτοῦ. › Οὐ γὰρ ἤρκεσεν ἡ βασιλεία τῶν θεηλάτων αὐτὸν ἀπαλλάξαι μαστίγων, ἀλλὰ τοῖς αὐτοῖς καὶ οἱ βασιλευόμενοι καὶ ὁ βασιλεύων κακοῖς περιέπεσεν. Οὕτω καὶ πρὸς τὸν μέγαν Μωσῆν ἔφη ὁ τῶν ὅλων Θεός · · Ἰδοὺ ἐγὼ πατάσσω πᾶν πρωτότοκον τῆς Αἰγύπτου, ἀπὸ πρωτοτόκου Φαραὼ τοῦ καθημένου ἐπὶ τοῦ θρόνου αὐτοῦ, ἕως πρωτοτόκου τῆς αἰχμαλωτίδος τῆς παρὰ τὸν μύλον. »
; Exapesteile sēmeia kai terata en mesǭ sou, Aigypte. › Tas pantodapas thaumatourgias kai paideias dia toutōn edēlōsen. « En Pharaǭ, kai en pasi tois doulois autou. › Ou gar ērkesen hē basileia tōn theēlatōn auton apallaxai mastigōn, alla tois autois kai hoi basileuomenoi kai ho basileuōn kakois periepesen. Houtō kai pros ton megan Mōsēn ephē ho tōn holōn Theos ; ; Idou egō patassō pan prōtotokon tēs Aigyptou, apo prōtotokou Pharaō tou kathēmenou epi tou thronou autou, heōs prōtotokou tēs aichmalōtidos tēs para ton mylon. »
"He sent signs and wonders in your midst, O Egypt." By this he showed the wonders and disciplines of every kind. "On Pharaoh and on all his servants." For his kingship was not enough to free him from the scourges sent by God; subjects and ruler fell into the same evils. So the God of all said to the great Moses: "Behold, I strike every firstborn of Egypt, from the firstborn of Pharaoh who sits on his throne to the firstborn of the captive woman at the mill."
134.10PG 80 80:1917
« "Ος ἐπάταξεν ἔθνη πολλά.» Τὰ τὴν Παλαιστίνην πάλαι οἰκήσαντα. • Καὶ ἀπέκτεινε βασιλεῖς κραταιούς· τὸν Σηὼν βασιλέα τῶν ᾿Αμοῤῥαίων · καὶ τὸν Ὥγ βασιλέα τῆς Βασάν. » Τούτων ὁ θεῖος Μωσῆς τὴν βασιλείαν κατέλυσεν. « Καὶ πάσας τὰς βασιλείας Χαναάν. » Τούτους ὁ μακάριος Ἰησοῦς ἐχειρώσατο, καὶ τὰς ὑπ᾿ ἐκείνων κατεχομένας χώρας καὶ πόλεις διένειμε τῷ λαῷ. Τοῦτο καὶ ἐνταῦθα ὁ Προφήτης φησί.
« "Os epataxen ethnē polla.» Ta tēn Palaistinēn palai oikēsanta. • Kai apekteine basileis krataious; ton Sēōn basilea tōn ᾿Amorrhaiōn ; kai ton Hōg basilea tēs Basan. » Toutōn ho theios Mōsēs tēn basileian katelysen. « Kai pasas tas basileias Chanaan. » Toutous ho makarios Iēsous echeirōsato, kai tas hyp᾿ ekeinōn katechomenas chōras kai poleis dieneime tǭ laǭ. Touto kai entautha ho Prophētēs phēsi.
"Who struck many nations," those that formerly inhabited Palestine. "And killed mighty kings: Sihon king of the Amorites and Og king of Bashan." The divine Moses destroyed their kingdom. "And all the kingdoms of Canaan." These the blessed Joshua subdued, and he distributed to the people the lands and cities they held. This is what the prophet says here too.
134.12PG 80 80:1917
« Καὶ ἔδωκε τὴν γῆν αὐτῶν κληρονομίαν· κληρονομίαν Ἰσραὴλ τῷ λαῷ αὐτοῦ. » Καθάπερ γάρ τινα κλῆρον πατρῷον, τὴν ὑπ᾽ ἐκείνων τῶν δυσσεβῶν βασιλέων πάλαι κατασχεθεῖσαν γῆν τῷ Ἰσραὴλ δέδωκεν ὁ τούτων Θεός.
« Kai edōke tēn gēn autōn klēronomian; klēronomian Israēl tǭ laǭ autou. » Kathaper gar tina klēron patrǭon, tēn hyp᾽ ekeinōn tōn dyssebōn basileōn palai kataschetheisan gēn tǭ Israēl dedōken ho toutōn Theos.
"And he gave their land as an inheritance, an inheritance for Israel his people." "As a kind of ancestral lot, the God of these gave Israel the land formerly held by those ungodly kings."
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« Κύριε, τὸ ὄνομά σου εἰς τὸν αἰῶνα, καὶ τὸ μνημόσυνόν σου εἰς γενεὰν καὶ γενεάν. » Τὸ μὲν γὰρ μέγεθος τῶν ὑπὸ σοῦ γεγενημένων θαυμάτων τὸ σὸν ἅπαντας ἐδίδαξεν ὄνομα· καὶ μέντοι καὶ εἰς τὰς ἐσομένας γενεὰς ἡ τῶν σῶν εὐεργεσιῶν φυλαχθήσεται μνήμη.
« Kyrie, to onoma sou eis ton aiōna, kai to mnēmosynon sou eis genean kai genean. » To men gar megethos tōn hypo sou gegenēmenōn thaumatōn to son hapantas edidaxen onoma; kai mentoi kai eis tas esomenas geneas hē tōn sōn euergesiōn phylachthēsetai mnēmē.
"O Lord, your name is for ever, and your memorial from generation to generation." "For the greatness of the wonders you worked taught all your name; and the memory of your benefits will be kept for the generations to come."
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« Ὅτι κρινεῖ Κύριος τὸν λαὸν αὐτοῦ, καὶ ἐπὶ τοῖς δούλοις αὑτοῦ παρακληθήσεται. » Οὐ γὰρ περιόψῃ παρὰ τῶν δυσμενῶν ἡμᾶς πολεμουμένους ὁρῶν, οὐδὲ ἀξίας τῶν ἡμετέρων ἁμαρτάδων τιμωρίας ἐπάξεις, ἀλλ᾽ ἵλεως ἔσῃ καὶ εὐμενής · οὕτω δείξας τοῦ ὄντος Θεοῦ τὴν δύναμιν, κωμῳδεῖ τῶν καλουμένων μὲν, οὐκ ὄντων δὲ θεῶν τὴν ἀσθένειαν· καὶ ἐπειδὴ θεοὺς ὠνόμασεν, ἀνέδειξεν αὐτοὺς μετὰ τοῦ πράγματος καὶ τῆς προσηγορίας ἐρήμους.
« Hoti krinei Kyrios ton laon autou, kai epi tois doulois hautou paraklēthēsetai. » Ou gar periopsę̄ para tōn dysmenōn hēmas polemoumenous horōn, oude axias tōn hēmeterōn hamartadōn timōrias epaxeis, all᾽ hileōs esę̄ kai eumenēs ; houtō deixas tou ontos Theou tēn dynamin, kōmǭdei tōn kaloumenōn men, ouk ontōn de theōn tēn astheneian; kai epeidē theous ōnomasen, anedeixen autous meta tou pragmatos kai tēs prosēgorias erēmous.
"For the Lord will judge his people and be comforted over his servants." "For you will not overlook us when you see us warred upon by our foes, nor bring punishments worthy of our sins, but you will be gracious and favorable." Having thus shown the power of the God who is, he mocks the weakness of the so-called but nonexistent gods; and since he had named them gods, he showed them bereft of both the reality and the name.
134.15PG 80 80:1917
« Τὰ εἴδωλα τῶν ἐθνῶν ἀργύριον καὶ χρυσίον ἔργα χειρῶν ἀνθρώπων. » Ὁ μὲν ἡμέτερος Θεὸς τῶν ἁπάντων ἐστὶ, φησὶ, ποιητὴς, ἐκεῖνοι δὲ οὐ μόνον δημιουργικὴν οὐκ ἔχουσι δύναμιν, ἀλλὰ καὶ αὐτὸ τὸ εἶδος παρὰ τέχνης ἀνθρωπείας ἐδέξαντο. Ἐξ ὕλης γὰρ αὐτοῖς καὶ τέχνης ἡ σύστασις.
« Ta eidōla tōn ethnōn argyrion kai chrysion erga cheirōn anthrōpōn. » Ho men hēmeteros Theos tōn hapantōn esti, phēsi, poiētēs, ekeinoi de ou monon dēmiourgikēn ouk echousi dynamin, alla kai auto to eidos para technēs anthrōpeias edexanto. Ex hylēs gar autois kai technēs hē systasis.
"The idols of the nations are silver and gold, the works of human hands." "Our God is the Maker of all things," he says; "but those not only have no creative power, but received their very form from human craft. For their existence comes from material and craft."
134.16PG 80 80:1917
« Στόμα ἔχουσι, καὶ οὐ λαλήσουσιν ὀφθαλμοὺς ἔχουσι, καὶ οὐκ ὄψονται. Ὦτα ἔχουσι, καὶ οὐκ ἐνωτισθήσονται. » Εἰκόνας, φησὶν, αἰσθήσεων ἔχουσι, τῆς δὲ ἐνεργείας ἐστέρηνται. • Οὐδὲ γάρ ἐστι πνεῦμα ἐν τῷ στόματι αὐτῶν. » Τούτου δὲ καὶ τῶν ἀλόγων ἡ φύσις μετέλαχεν· ἀναπνεῖ γὰρ τῶν ζώων ἕκαστον. Τὰ δὲ εἴδωλα οὐδὲ τοῖς ἀλόγοις παραπλησίως τούτου μετέχει.
« Stoma echousi, kai ou lalēsousin ophthalmous echousi, kai ouk opsontai. Ōta echousi, kai ouk enōtisthēsontai. » Eikonas, phēsin, aisthēseōn echousi, tēs de energeias esterēntai. • Oude gar esti pneuma en tǭ stomati autōn. » Toutou de kai tōn alogōn hē physis metelachen; anapnei gar tōn zōōn hekaston. Ta de eidōla oude tois alogois paraplēsiōs toutou metechei.
"They have a mouth and will not speak; they have eyes and will not see; they have ears and will not give ear." "They have images of the senses," he says, "but are deprived of their operation." "For there is no breath in their mouth." Even the nature of irrational creatures shares in this; for every living creature breathes. But the idols do not share in it even as the irrational creatures do.
134.18PG 80 80:1919
« Ὅμοιοι αὐτοῖς γένοιντο οἱ ποιοῦντες αὐτὰ, καὶ πάντες οἱ πεποιθότες ἐπ᾿ αὐτοῖς. » Ταύτης εἰσὶν ἄξιοι τῆς ἀναισθησίας μεταλαχεῖν, καὶ οἱ δημιουργοῦντες αὐτὰ, καὶ οἱ προσκυνοῦντες. Τοὺς γὰρ λόγου μετέχοντας, καὶ θεοὺς ὑπολαμβάνοντας τὰ ζωῆς ἐστερημένα καὶ λόγου, δίκαιον τῆς ἐκείνων μετασχεῖν ἀλογίας.
« Homoioi autois genointo hoi poiountes auta, kai pantes hoi pepoithotes ep᾿ autois. » Tautēs eisin axioi tēs anaisthēsias metalachein, kai hoi dēmiourgountes auta, kai hoi proskynountes. Tous gar logou metechontas, kai theous hypolambanontas ta zōēs esterēmena kai logou, dikaion tēs ekeinōn metaschein alogias.
"May those who make them become like them, and all who trust in them." Both those who make them and those who worship them deserve to share this insensibility. For it is just that those who share in reason, and suppose things deprived of life and reason to be gods, should share their unreason.
134.19PG 80 80:1919
« Οἶκος Ἰσραὴλ, εὐλογήσατε τὸν Κύριον. » Ἐκεῖνοι μὲν, φησὶ, τοσαύτην ἀπονέμουσι θεραπείαν τοῖς ἀψύχοις εἰδώλοις · ὑμεῖς δὲ τὸν τῶν ἁπάντων ὑμνήσατε Ποιητήν. « Οἶκος ᾿Ααρών, εὐλογήσατε τὸν Κύριον. » Διέκρινε τοῦ λαοῦ τοὺς ἱερέας, καὶ καθ' ἑαυτοὺς ὑμνεῖν παρηγγύησε, ταύτῃ δεικνὺς τὸ διάφορον.
« Oikos Israēl, eulogēsate ton Kyrion. » Ekeinoi men, phēsi, tosautēn aponemousi therapeian tois apsychois eidōlois ; hymeis de ton tōn hapantōn hymnēsate Poiētēn. « Oikos ᾿Aarōn, eulogēsate ton Kyrion. » Diekrine tou laou tous hiereas, kai kath' heautous hymnein parēngyēse, tautę̄ deiknys to diaphoron.
"House of Israel, bless the Lord." "They," he says, "give such service to lifeless idols; but you, hymn the Maker of all." "House of Aaron, bless the Lord." He distinguished the priests from the people and bade them hymn by themselves, showing their distinction in this way.
134.20PG 80 80:1919
« Οἶκος Λευῖ, εὐλογήσατε τὸν Κύριον. • Ἑτέρα πάλιν ἐνταῦθα διαφορά. Οἱ γὰρ Λευῖται τῶν μὲν ἄλλων τιμιώτεροι, τῶν δὲ ἱερέων ὑποδεέστεροι. Ἵνα τοίνυν μὴ καὶ οὗτοι τὴν ἱερατικὴν ἀξίαν ἁρπάσωσιν (ἐτόλμησαν γὰρ καὶ πάλαι τοῦτο τοῦ θεσπεσίου Μωσοῦ περιόντος), ἀναγκαίως καὶ τούτους ἀπὸ τῶν ἱερέων ἀπέκρινεν. « Οἱ φοβούμενοι τὸν Κύριον, εὐλογήσατε τὸν Κύριον. » Ἕτερον καὶ τοῦτο τάγμα, ἐκ μὲν τοῦ Ἰακὼβ οὐ κατάγον τὸ γένος, ἐκείνου δὲ τὴν εὐσέβειαν ἀσπαζόμενον. Οὕτω δὲ καὶ τοὺς εὐσεβεῖς ὠνόμαζον προσηλύτους. ἱκανὸν δὲ καὶ τοῦτο Ἰουδαίους διδάξαι, ὡς ὁ τῶν ὅλων Θεὸς τῆς σωματικῆς συγγενείας τὴν τῶν τρόπων προκρίνει συγγένειαν.
« Oikos Leui, eulogēsate ton Kyrion. • Hetera palin entautha diaphora. Hoi gar Leuitai tōn men allōn timiōteroi, tōn de hiereōn hypodeesteroi. Hina toinyn mē kai houtoi tēn hieratikēn axian harpasōsin (etolmēsan gar kai palai touto tou thespesiou Mōsou periontos), anankaiōs kai toutous apo tōn hiereōn apekrinen. « Hoi phoboumenoi ton Kyrion, eulogēsate ton Kyrion. » Heteron kai touto tagma, ek men tou Iakōb ou katagon to genos, ekeinou de tēn eusebeian aspazomenon. Houtō de kai tous eusebeis ōnomazon prosēlytous. hikanon de kai touto Ioudaious didaxai, hōs ho tōn holōn Theos tēs sōmatikēs syngeneias tēn tōn tropōn prokrinei syngeneian.
"House of Levi, bless the Lord." Here again is another distinction. For the Levites are more honored than the others but lower than the priests. So, lest these too seize the priestly rank (for they dared this long ago while the inspired Moses was alive), he necessarily separated them too from the priests. "You who fear the Lord, bless the Lord." This too is another rank, not tracing its race from Jacob but embracing his piety. So they called the pious proselytes. And this is enough to teach the Jews that the God of all prefers kinship of conduct to bodily kinship.
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« Εὐλογητὸς Κύριος ἐκ Σιών, ὁ κατοικῶν Ἱερουσαλήμ. » Εὐλογούμενος ὁ Θεὸς εὐλογεῖ· ἀλλ᾽ εὐλογεῖ μὲν ἔργῳ, εὐλογεῖται δὲ λόγῳ. Καὶ οἱ μὲν ὑμνοῦντες προσφέρουσι ῥήματα, αὐτὸς δὲ τὴν διὰ πραγμάτων ἀντιδίδωσιν εὐλογίαν. Κατοικεῖν δὲ αὐτὸν ἐν Ἱερουσαλήμ ἔφη, οὐ τὴν θείαν ἐκεῖ περιγράφων φύσιν, ἀλλ᾽ ἐκεῖ τηνικαῦτα τὴν θείαν ἐπιφάνειαν εἰδώς.
« Eulogētos Kyrios ek Siōn, ho katoikōn Hierousalēm. » Eulogoumenos ho Theos eulogei; all᾽ eulogei men ergǭ, eulogeitai de logǭ. Kai hoi men hymnountes prospherousi rhēmata, autos de tēn dia pragmatōn antididōsin eulogian. Katoikein de auton en Hierousalēm ephē, ou tēn theian ekei perigraphōn physin, all᾽ ekei tēnikauta tēn theian epiphaneian eidōs.
"Blessed be the Lord from Zion, who dwells in Jerusalem." God, being blessed, blesses; but he blesses in deed, and is blessed in word. Those who hymn offer words, but he returns the blessing in deeds. He said that he dwells in Jerusalem, not circumscribing the divine nature there, but knowing that the divine appearing was there at that time.
Chapter 135
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᾿Αλληλούϊα. Καὶ τόνδε τὸν ὕμνον τοῖς αὐτοῖς ἡ προφητικὴ συνέγραψε χάρις, διὰ πλειόνων αὐτοῖς παιδευμάτων πραγματευομένη τὴν ὠφέλειαν. « Ἐξομολογεῖσθε τῷ Κυρίῳ ὅτι ἀγαθὸς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Προσενέγκατε, φησὶ, τῷ Θεῷ τὸν χαριστήριον ὕμνον, τῶν ὑπ' αὐτοῦ χορηγηθέντων ἀγαθῶν μεμνημένοι, καὶ τὸν ἀμέτρητον αὐτοῦ θαυμάζοντες ἔλεον.
᾿Allēlouïa. Kai tonde ton hymnon tois autois hē prophētikē synegrapse charis, dia pleionōn autois paideumatōn pragmateuomenē tēn ōpheleian. « Exomologeisthe tǭ Kyriǭ hoti agathos, hoti eis ton aiōna to eleos autou. » Prosenenkate, phēsi, tǭ Theǭ ton charistērion hymnon, tōn hyp' autou chorēgēthentōn agathōn memnēmenoi, kai ton ametrēton autou thaumazontes eleon.
Alleluia. The prophetic grace also composed this hymn for the same people, bringing about their benefit through more lessons. "Confess the Lord, for he is good, for his mercy is for ever." "Offer God the hymn of thanksgiving," he says, "remembering the good things he supplied and marveling at his immeasurable mercy."
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« Ἐξομολογεῖσθε τῷ Θεῷ τῶν θεῶν, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. › Θεῶν ἐνταῦθα οὐ τῶν εἰδώλων λέγει · οὐ γὰρ ἂν αὐτὸν ἐκάλεσε τῶν οὐκ ὄντων Θεόν. Οὐ γὰρ ἐστιν ὁ Θεὸς Θεὸς νεκρῶν, ἀλλὰ ζώντων. Καλεῖ τοίνυν θεοὺς τοὺς ἱερωσύνῃ τετιμημένους, τοὺς υἱοὺς Θεοῦ χρηματίσαντας. Οὕτω καὶ ἐν τῷ νόμῳ φησί · • Θεοὺς οὐ κακολογήσεις, καὶ ἄρχοντα τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς. » Καί · • Υἱὸς πρωτότοκός μου Ἰσραήλ. » Καὶ διὰ τοῦ Ἡσαΐου • Υἱοὺς ἐγέννησα καὶ ὕψωσα.» Καὶ ἐν τοῖς ψαλμοῖς· « Ἐγὼ εἶπον· Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες. » Τούτους θεοὺς ἐκάλεσεν, ὡς υἱοὺς Θεοῦ χρηματίσαντας.
« Exomologeisthe tǭ Theǭ tōn theōn, hoti eis ton aiōna to eleos autou. › Theōn entautha ou tōn eidōlōn legei ; ou gar an auton ekalese tōn ouk ontōn Theon. Ou gar estin ho Theos Theos nekrōn, alla zōntōn. Kalei toinyn theous tous hierōsynę̄ tetimēmenous, tous huious Theou chrēmatisantas. Houtō kai en tǭ nomǭ phēsi ; • Theous ou kakologēseis, kai archonta tou laou sou ouk ereis kakōs. » Kai ; • Huios prōtotokos mou Israēl. » Kai dia tou Hēsaïou • Huious egennēsa kai hypsōsa.» Kai en tois psalmois; « Egō eipon; Theoi este, kai huioi Hypsistou pantes. » Toutous theous ekalesen, hōs huious Theou chrēmatisantas.
"Confess the God of gods, for his mercy is for ever." Here he does not mean the gods of the idols; for he would not have called him God of things that do not exist. For God is not God of the dead but of the living. He calls "gods," then, those honored with the priesthood, who bore the name of sons of God. So too in the law he says: "You shall not revile gods, nor speak evil of the ruler of your people"; and: "Israel is my firstborn son"; and through Isaiah: "I begot sons and raised them up"; and in the psalms: "I said, You are gods, and all sons of the Most High." He called these gods, as having borne the name of sons of God.
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Ἐξομολογεῖσθε τῷ Κυρίῳ τῶν κυρίων, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Καὶ βασιλεῖς καὶ ἄρχοντες, παρὰ Θεοῦ λαβόντες τὴν ἐξουσίαν, τῶν ὑπηκόων δεσπόζουσιν. Οὕτω καὶ ὁ Κύριος ἔφη· « Οἱ βασιλεῖς τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν, καὶ οἱ ἄρχοντες κατεξουσιάζουσιν αὐτῶν. » Εἰσὶ δὲ καὶ ἄγγελοί τινες ὀνομαζόμενοι κυριότητες. Διὰ τοῦτο καὶ ὁ θεῖος ᾿Απόστολος ἔφη· « Καὶ γὰρ εἴπερ εἰσὶ λεγόμενοι θεοί (πολλοὶ λεγόμενοι, οὐκ ὄντες, ὀνόματος μετέχοντες, οὐ πράγματος), εἴτε ἐν τῷ οὐρανῷ, εἴτε ἐπὶ τῆς γῆς, ὥσπερ εἰσὶ θεοὶ πολλοί · ἀλλ᾽ ἡμῖν εἷς Θεὸς ὁ Πατὴρ, ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς εἰς αὐτόν· καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα, καὶ ἡμεῖς δι᾿ αὐτοῦ. » Τοῦτον ἐκάλεσεν ὁ ψαλμὸς Κύριον τῶν ἀληθῶν κυρίων.
Exomologeisthe tǭ Kyriǭ tōn kyriōn, hoti eis ton aiōna to eleos autou. » Kai basileis kai archontes, para Theou labontes tēn exousian, tōn hypēkoōn despozousin. Houtō kai ho Kyrios ephē; « Hoi basileis tōn ethnōn katakyrieuousin autōn, kai hoi archontes katexousiazousin autōn. » Eisi de kai angeloi tines onomazomenoi kyriotētes. Dia touto kai ho theios ᾿Apostolos ephē; « Kai gar eiper eisi legomenoi theoi (polloi legomenoi, ouk ontes, onomatos metechontes, ou pragmatos), eite en tǭ ouranǭ, eite epi tēs gēs, hōsper eisi theoi polloi ; all᾽ hēmin heis Theos ho Patēr, ex hou ta panta, kai hēmeis eis auton; kai heis Kyrios Iēsous Christos, di' hou ta panta, kai hēmeis di᾿ autou. » Touton ekalesen ho psalmos Kyrion tōn alēthōn kyriōn.
"Confess the Lord of lords, for his mercy is for ever." Kings and rulers, having received authority from God, rule over their subjects. So too the Lord said: "The kings of the nations lord it over them, and their rulers exercise authority over them." And there are also certain angels named Dominions. For this reason the divine Apostle said: "For even if there are so-called gods" (many so called, not being so, sharing the name, not the reality) "whether in heaven or on earth, as there are many gods, yet for us there is one God the Father, from whom are all things, and we for him; and one Lord Jesus Christ, through whom are all things, and we through him." The psalm called him the Lord of those who are truly lords.
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« Τῷ ποιήσαντι θαυμάσια μεγάλα μόνῳ, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. • Μεγαλουργίαι καὶ αἱ τῶν εὔνων αὐτοῦ θεραπόντων. ᾿Αλλὰ θεῖα καλοῦμεν καὶ τὰ Μωσοῦ, καὶ τὰ Ἰησοῦ, καὶ τὰ Ἠλίου θαυμάσια · ὡσαύτως δὲ καὶ τὰ ὑπὸ τῶν ἱερῶν ἀποστόλων γεγενημένα σημεῖα. Εἰκότως τοίνυν αὐτὸν ὁ Προφήτης μόνον ἔφη τῶν μεγάλων θαυμάτων δημιουργόν. Εἶτα δείκνυσιν αὐτοῦ καὶ τὰ μεγάλα ποιήματα.
« Tǭ poiēsanti thaumasia megala monǭ, hoti eis ton aiōna to eleos autou. • Megalourgiai kai hai tōn eunōn autou therapontōn. ᾿Alla theia kaloumen kai ta Mōsou, kai ta Iēsou, kai ta Ēliou thaumasia ; hōsautōs de kai ta hypo tōn hierōn apostolōn gegenēmena sēmeia. Eikotōs toinyn auton ho Prophētēs monon ephē tōn megalōn thaumatōn dēmiourgon. Eita deiknysin autou kai ta megala poiēmata.
"To him who alone did great wonders, for his mercy is for ever." The deeds of his faithful servants too are mighty works. But we call the wonders of Moses, Joshua, and Elijah divine; and likewise the signs done by the holy apostles. Rightly, then, the prophet said that he alone is the maker of great wonders. Then he shows his great works too.
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« Τῷ ποιήσαντι τοὺς οὐρανοὺς ἐν συνέσει, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. • Κηρύττει γὰρ καὶ μόνον ὁρώμενος οὐρανὸς τοῦ Θεοῦ τὴν σοφίαν. Πολὺ γὰρ τὸ μέγεθος, καὶ τὸ κάλλος, καὶ ἡ ἐπὶ τὸ πλεῖστον διαμονή.
« Tǭ poiēsanti tous ouranous en synesei, hoti eis ton aiōna to eleos autou. • Kēryttei gar kai monon horōmenos ouranos tou Theou tēn sophian. Poly gar to megethos, kai to kallos, kai hē epi to pleiston diamonē.
"To him who made the heavens with understanding, for his mercy is for ever." For even merely seen, heaven proclaims the wisdom of God; great is its size, its beauty, and its very long endurance.
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« Τῷ στερεώσαντι τὴν γῆν ἐπὶ τῶν ὑδάτων, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Καὶ τοῦτο δὲ ἀξιάγαστον, καὶ τὴν ἀνθρωπίνην ὑπερβαῖνον διάνοιαν, καὶ πανταχόθεν τὴν γῆν περικλυζομένην τοῖς ὕδασιν ἑστάναι, καὶ ἐπὶ τῆς οἰκείας φύσεως διαμένειν. Εἰκότως δὲ τοῖς ῥητοῖς ἅπασι τὸν αἰώνιον ἔλεον ὁ μεγαλογράφος συνέζευξεν, ἐπειδὴ οὐ διὰ χρείαν οἰκείαν, ἀλλὰ διὰ μόνην φιλανθρωπίαν ἐδημιούργησεν ὁ φιλάνθρωπος ἅπαντα.
« Tǭ stereōsanti tēn gēn epi tōn hydatōn, hoti eis ton aiōna to eleos autou. » Kai touto de axiagaston, kai tēn anthrōpinēn hyperbainon dianoian, kai pantachothen tēn gēn periklyzomenēn tois hydasin hestanai, kai epi tēs oikeias physeōs diamenein. Eikotōs de tois rhētois hapasi ton aiōnion eleon ho megalographos synezeuxen, epeidē ou dia chreian oikeian, alla dia monēn philanthrōpian edēmiourgēsen ho philanthrōpos hapanta.
"To him who established the earth upon the waters, for his mercy is for ever." This too is admirable and surpasses human understanding: that the earth, flooded by waters on every side, stands and remains in its own nature. The great writer fittingly yoked the everlasting mercy to all the sayings, since the One who loves humankind created all things not from any need of his own but from love for humankind alone.
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« Τῷ ποιήσαντι φῶτα μεγάλα μόνῳ, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Τῆς θείας μεταλαχόντες Προνοίας οἱ ἄνθρωποι ἐξάπτειν λαμπάδας εἰώθασιν, ἀλλ᾽ ὅλον τὸ περίγειον πῦρ ἑνὸς ἀστέρος οὐ μιμεῖται λαμπρότητα. Πάντων δὲ ἀστέρων καὶ σελήνης αὐτῆς φανώτατος ἥλιος. Κἀκείνους γὰρ φαινόμενος κρύπτει, καὶ αὐτῆς τὰς ἀκτῖνας ἀμβλύνει.
« Tǭ poiēsanti phōta megala monǭ, hoti eis ton aiōna to eleos autou. » Tēs theias metalachontes Pronoias hoi anthrōpoi exaptein lampadas eiōthasin, all᾽ holon to perigeion pyr henos asteros ou mimeitai lamprotēta. Pantōn de asterōn kai selēnēs autēs phanōtatos hēlios. Kakeinous gar phainomenos kryptei, kai autēs tas aktinas amblynei.
"To him who alone made great lights, for his mercy is for ever." Human beings, sharing in divine providence, are accustomed to kindle lamps; but all the fire on earth does not imitate the brightness of one star. And the sun is the brightest of all stars and of the moon itself; for when it appears it hides them and dulls even the moon's rays.
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« Τὸν ἥλιον εἰς ἐξουσίαν τῆς ἡμέρας, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. Τὴν σελήνην, καὶ τοὺς ἀστέρας, εἰς ἐξουσίαν τῆς νυκτὸς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Διένειμε, φησὶ, τοῖς φωστῆρσι τὸν χρόνον, καὶ ταῖς μὲν ἡλιακαῖς ἀκτῖσι τὴν ἡμέραν ποιεῖ, σελήνῃ δὲ καὶ ἄστροις καταφωτίζει τὴν νύκτα. Διὰ τούτων γινομένων τὴν οἰκείαν δεικνὺς ἀγαθότητα.
« Ton hēlion eis exousian tēs hēmeras, hoti eis ton aiōna to eleos autou. Tēn selēnēn, kai tous asteras, eis exousian tēs nyktos, hoti eis ton aiōna to eleos autou. » Dieneime, phēsi, tois phōstērsi ton chronon, kai tais men hēliakais aktisi tēn hēmeran poiei, selēnę̄ de kai astrois kataphōtizei tēn nykta. Dia toutōn ginomenōn tēn oikeian deiknys agathotēta.
"The sun to rule the day, for his mercy is for ever. The moon and the stars to rule the night, for his mercy is for ever." "He divided time among the luminaries," he says; "by the sun's rays he makes the day, and by the moon and stars he lights the night," showing his goodness through what is done by them.
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« Τῷ πατάξαντι Αἴγυπτον σὺν τοῖς πρωτοτόκοις αὐτῶν, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » ᾿Αλλ' ἴσως ἄν τις ἐπαπορήσειε, πῶς ἐλέῳ τεκταίνεται θάνατος; Σκοπείτω τοίνυν τὴν λύσιν τῶν προκειμένων ῥητῶν · ὡς ὁ τοὺς ἀδικουμένους οἰκτείρων, τοὺς ἀδικοῦντας κολάζει. Τοῦτο γὰρ καὶ ἐνταῦθα ὁ Προφήτης ἐπήγαγε.
« Tǭ pataxanti Aigypton syn tois prōtotokois autōn, hoti eis ton aiōna to eleos autou. » ᾿All' isōs an tis epaporēseie, pōs eleǭ tektainetai thanatos? Skopeitō toinyn tēn lysin tōn prokeimenōn rhētōn ; hōs ho tous adikoumenous oikteirōn, tous adikountas kolazei. Touto gar kai entautha ho Prophētēs epēgage.
"To him who struck Egypt with their firstborn, for his mercy is for ever." But perhaps someone might raise the difficulty: how is death contrived by mercy? Let him consider the solution in the words before us: the one who pities the wronged punishes the wrongdoers. The prophet added this here too.
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«Καὶ ἐξαγαγόντι τὸν Ἰσραὴλ ἐκ μέσου αὐτῶν, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Ὁ περὶ τούτους ἔλεος ἐκείνοις τὴν τιμωρίαν ἐπήγαγε. Κἀκεῖνος δὲ, καὶ αὕτη, δικαιοσύνῃ συγκέκραται. Καὶ τούτους γὰρ δικαίως ἠλέησε, κἀκείνους ἐνδίκως ἐκόλασεν.
«Kai exagagonti ton Israēl ek mesou autōn, hoti eis ton aiōna to eleos autou. » Ho peri toutous eleos ekeinois tēn timōrian epēgage. Kakeinos de, kai hautē, dikaiosynę̄ synkekratai. Kai toutous gar dikaiōs ēleēse, kakeinous endikōs ekolasen.
"And brought Israel out from their midst, for his mercy is for ever." The mercy toward these brought punishment on those. Both the one and the other are blended with justice; for he justly pitied these and justly punished those.
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« Ἐν χειρὶ κραταιᾷ, καὶ ἐν βραχίονι ὑψηλῷ, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Χεῖρα τὴν ἐνέργειαν ἐκάλεσε, βραχίονα δὲ τὴν ἰσχύν. Δι᾿ ἀμφοτέρων μέντοι ἐδήλωσεν, ὡς διὰ τῆς γεγενημένης τοῦ λαοῦ σωτηρίας τὴν οἰκείαν ἀπεκάλυψε δύναμιν.
« En cheiri krataią, kai en brachioni hypsēlǭ, hoti eis ton aiōna to eleos autou. » Cheira tēn energeian ekalese, brachiona de tēn ischyn. Di᾿ amphoterōn mentoi edēlōsen, hōs dia tēs gegenēmenēs tou laou sōtērias tēn oikeian apekalypse dynamin.
"With a strong hand and a high arm, for his mercy is for ever." He called God's action "hand" and his strength "arm." By both he showed that he revealed his own power through the salvation of the people.
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« Τῷ καταδιελόντι τὴν Ἐρυθρὰν θάλασσαν εἰς διαιρέσεις, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Τινὲς τοῖς Ἰουδαϊκοῖς ἀκολουθήσαντες μύθοις ἰσαρίθμους ταῖς δυοκαίδεκα φυλαῖς ἔφασαν τῇ Ἐρυθρᾷ θαλάσσῃ γεγενῆσθαι τὰς διαιρέσεις, ἐπειδὴ ὁ Προφήτης οὐ διαίρεσιν, ἀλλὰ διαιρέσεις εἶπεν. Ἔδει δὲ αὐτοὺς συνιδεῖν, ὅτι διχῆ τμηθὲν τὸ πέλαγος δύο ἀνθ᾽ ἑνὸς ἐγένετο. Τὸ γὰρ ὕδωρ αὐτοῖς τεῖχος ἐκ δεξιῶν, καὶ τεῖχος ἐξ εὐωνύμων · οὗ δὴ χάριν διαιρέσεις ἐκάλεσε, τὴν εἰς δύο τοῦ πελάγους τομήν.
« Tǭ katadielonti tēn Erythran thalassan eis diaireseis, hoti eis ton aiōna to eleos autou. » Tines tois Ioudaïkois akolouthēsantes mythois isarithmous tais dyokaideka phylais ephasan tę̄ Erythrą thalassę̄ gegenēsthai tas diaireseis, epeidē ho Prophētēs ou diairesin, alla diaireseis eipen. Edei de autous synidein, hoti dichē tmēthen to pelagos dyo anth᾽ henos egeneto. To gar hydōr autois teichos ek dexiōn, kai teichos ex euōnymōn ; hou dē charin diaireseis ekalese, tēn eis dyo tou pelagous tomēn.
"To him who divided the Red Sea into divisions, for his mercy is for ever." Some, following Jewish fables, have said that the divisions made in the Red Sea were equal in number to the twelve tribes, since the prophet said not "division" but "divisions." But they ought to have seen that the sea, cut in two, became two instead of one. For the water was a wall to them on the right and a wall on the left; for this reason he called the cutting of the sea in two "divisions."
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« Καὶ διαγαγόντι τὸν Ἰσραὴλ διὰ μέσου αὐτῆς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. Καὶ ἐκτινάξαντι Φαραὼ καὶ τὴν δύναμιν αὐτοῦ εἰς θάλασσαν Ἐρυθρὰν, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ.» Ἀμφότερα γὰρ τῆς αὐτοῦ δυνάμεως ἔργα, καὶ τὸ τούτους εὐπετῶς διαβῆναι τὸ πέλαγος, καὶ τὸ ἐκεῖνον ὑποβρύχιον γενέσθαι τοῖς ὕδασι.
« Kai diagagonti ton Israēl dia mesou autēs, hoti eis ton aiōna to eleos autou. Kai ektinaxanti Pharaō kai tēn dynamin autou eis thalassan Erythran, hoti eis ton aiōna to eleos autou.» Amphotera gar tēs autou dynameōs erga, kai to toutous eupetōs diabēnai to pelagos, kai to ekeinon hypobrychion genesthai tois hydasi.
"And led Israel through its midst, for his mercy is for ever. And shook off Pharaoh and his army into the Red Sea, for his mercy is for ever." Both are works of his power: that these crossed the sea easily, and that he went under the waters.
135.16PG 80 80:1923
« Καὶ διαγαγόντι τὸν λαὸν αὐτοῦ ἐν τῇ ἐρήμῳ, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Καὶ τοῦτο δὲ τῆς θείας ἰσχύος ἀπόδειξις, τοσοῦτον λαὸν ἐπὶ χρόνῳ τοσούτῳ ἐν ἐρήμῳ διαθρέψαι, καὶ τῶν ἀναγκαίων αὐτῷ χορηγῆσαι τὴν ἀφθονίαν.
« Kai diagagonti ton laon autou en tę̄ erēmǭ, hoti eis ton aiōna to eleos autou. » Kai touto de tēs theias ischyos apodeixis, tosouton laon epi chronǭ tosoutǭ en erēmǭ diathrepsai, kai tōn anankaiōn autǭ chorēgēsai tēn aphthonian.
"And led his people through the wilderness, for his mercy is for ever." This too is a proof of divine strength: to nourish so great a people for so long a time in the wilderness and to supply them abundantly with what they needed.
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« Τῷ πατάξαντι βασιλεῖς μεγάλους, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. Καὶ ἀποκτείναντι βασιλεῖς κραταιούς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Ἐν κεφαλαίῳ καὶ τούτων ἤδη τὴν ἑρμηνείαν ἐποιησάμεθα.
« Tǭ pataxanti basileis megalous, hoti eis ton aiōna to eleos autou. Kai apokteinanti basileis krataious, hoti eis ton aiōna to eleos autou. » En kephalaiǭ kai toutōn ēdē tēn hermēneian epoiēsametha.
"To him who struck great kings, for his mercy is for ever. And killed mighty kings, for his mercy is for ever." We have already given the interpretation of these in summary.
135.19PG 80 80:1925
« Τὸν Σηὼν βασιλέα τῶν Ἀμοῤῥαίων, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. Καὶ τὸν Ωγ βασιλέα τῆς Βασὰν, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Οὐχ ἁπλῶς δὲ, τοὺς ἄλλους παραλιπὼν βασιλέας, τούτων διαφερόντως ἐμνήσθη, ἀλλὰ τὸν λαὸν τῆς θεοσδότου νίκης ἀναμιμνήσκων· ἐπὶ ῥώμῃ γὰρ οὗτοι, καὶ δυναστείᾳ, καὶ μεγέθει σώματος ἐσεμνύνοντο. Ὁ δὲ Ὢγ καὶ κλίνῃ ἐκέχρητο σιδηρᾷ, διὰ τὸ τοῦ σώματος μέγεθος ἐννέα μὲν πήχεις τὸ μῆκος, πέντε δὲ τὸ εὖρος ἐχούσῃ.
« Ton Sēōn basilea tōn Amorrhaiōn, hoti eis ton aiōna to eleos autou. Kai ton Ōg basilea tēs Basan, hoti eis ton aiōna to eleos autou. » Ouch haplōs de, tous allous paralipōn basileas, toutōn diapherontōs emnēsthē, alla ton laon tēs theosdotou nikēs anamimnēskōn; epi rhōmę̄ gar houtoi, kai dynasteią, kai megethei sōmatos esemnynonto. Ho de Ōg kai klinę̄ ekechrēto sidērą, dia to tou sōmatos megethos ennea men pēcheis to mēkos, pente de to euros echousę̄.
"Sihon king of the Amorites, for his mercy is for ever. And Og king of Bashan, for his mercy is for ever." Not without reason did he pass over the other kings and mention these particularly, but to remind the people of the God-given victory; for these prided themselves on strength, power, and size of body. Og even used an iron bed because of the size of his body, nine cubits long and five wide.
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« Καὶ δόντι τὴν γῆν κληρονομίαν, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. Κληρονομίαν Ἰσραὴλ δούλῳ αὐτοῦ, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » ῞Απαντας γὰρ ἐκείνους θανάτῳ καταναλώσας, τὸν Ἰσραὴλ δεσπότην τῆς ἐκείνων ἀπέφηνε γῆς.
« Kai donti tēn gēn klēronomian, hoti eis ton aiōna to eleos autou. Klēronomian Israēl doulǭ autou, hoti eis ton aiōna to eleos autou. » ῾Apantas gar ekeinous thanatǭ katanalōsas, ton Israēl despotēn tēs ekeinōn apephēne gēs.
"And gave their land as an inheritance, for his mercy is for ever; an inheritance for Israel his servant, for his mercy is for ever." For having consumed all of them by death, he made Israel master of their land.
135.23PG 80 80:1925
« "Ὅτι ἐν τῇ ταπεινώσει ἡμῶν ἐμνήσθη ἡμῶν ὁ Κύριος, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. Καὶ ἐλυτρώσατο ἡμᾶς ἐκ τῶν ἐχθρῶν ἡμῶν, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Μέμνηται τούτων καὶ ὁ μακάριος Μωσῆς · · Ἐστέναξαν γὰρ, φησὶν, οἱ υἱοὶ Ἰσραὴλ ἀπὸ τῶν ἔργων, καὶ ἀνέβη ἡ βοὴ αὐτῶν πρὸς τὸν Θεόν. » Καὶ αἰχμαλώτους δὲ πάλιν γενομένους ᾤκτειρε, καὶ εἰς τὴν πατρώαν ἐπανήγαγε γῆν.
« "Hoti en tę̄ tapeinōsei hēmōn emnēsthē hēmōn ho Kyrios, hoti eis ton aiōna to eleos autou. Kai elytrōsato hēmas ek tōn echthrōn hēmōn, hoti eis ton aiōna to eleos autou. » Memnētai toutōn kai ho makarios Mōsēs ; ; Estenaxan gar, phēsin, hoi huioi Israēl apo tōn ergōn, kai anebē hē boē autōn pros ton Theon. » Kai aichmalōtous de palin genomenous ǭkteire, kai eis tēn patrōan epanēgage gēn.
"For in our humiliation the Lord remembered us, for his mercy is for ever. And he redeemed us from our enemies, for his mercy is for ever." The blessed Moses too mentions these things: "For the sons of Israel groaned," he says, "because of their labors, and their cry went up to God." And when they had again become captives, he pitied them and brought them back to their ancestral land.
135.25PG 80 80:1925
« Ὁ διδοὺς τροφὴν πάσῃ σαρκὶ, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. • Ἀπὸ τῆς μερικῆς προνοίας πάλιν ἐπὶ τὴν καθόλου μετέβη, τὴν περὶ πάντας τοῦ Θεοῦ κηρύττων κηδεμονίαν. Οὐ γὰρ μόνον τοῖς ἀνθρώποις, ἀλλὰ καὶ τοῖς ἀλόγοις τὴν κατάλληλον προσφέρει τροφήν. Οὕτω καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις · « ᾿Αποβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ, ἃ οὔτε σπείρει, οὔτε συνάγει εἰς ἀποθήκας, καὶ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά.
« Ho didous trophēn pasę̄ sarki, hoti eis ton aiōna to eleos autou. • Apo tēs merikēs pronoias palin epi tēn katholou metebē, tēn peri pantas tou Theou kēryttōn kēdemonian. Ou gar monon tois anthrōpois, alla kai tois alogois tēn katallēlon prospherei trophēn. Houtō kai ho Kyrios en tois hierois Euangeliois ; « ᾿Apoblepsate eis ta peteina tou ouranou, ha oute speirei, oute synagei eis apothēkas, kai ho Patēr hymōn ho ouranios trephei auta.
"Who gives food to all flesh, for his mercy is for ever." From particular providence he passed again to the universal, proclaiming God's care for all. For he provides suitable food not only to human beings but also to irrational creatures. So too the Lord in the holy Gospels: "Look at the birds of the air, which neither sow nor gather into barns, and your heavenly Father feeds them."
135.26PG 80 80:1925
· Ἐξομολογεῖσθε τῷ Θεῷ τοῦ οὐρανοῦ, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Πάντων μὲν Θεὸς ὁ Θεός· πάντων γάρ ἐστι ποιητής· οὐρανοῦ δὲ κυρίως χρηματίζει Θεὸς, ὑπὸ τῶν ἐν οὐρανῷ διαιτωμένων ἀγγέλων θεραπευόμενος· ἐκεῖνο γὰρ τὸ χωρίον καθαρὸν ἁμαρτίας. Οὗτος ὁ ψαλμὸς ἀνεπίγραφος παρ' Ἑβραίοις· θρασὺ δὲ τινες πρᾶγμα τετολμηκότες ἐπέγραψαν, • Τῷ Δαβὶδ διὰ Ἱερεμίου, » καὶ προσέθεσαν τὸ, • ᾿Ανεπίγραφος παρ' Ἑβραίοις. » Καὶ αὐτὸ δὲ τὸ πλάσμα τῆς ἐπιγραφῆς κηρύττει τῶν ἐπιγεγραφότων τὴν ἄνοιαν. Ἱερεμίας γὰρ οὐκ εἰς Βαβυλῶνα μετὰ τῶν δορυαλώτων ἀπήχθη, ἀλλ᾽ ὀλίγον ἐν τῇ Ἱερουσαλήμ διάγων χρόνον, ὑπὸ τῶν παρανόμων βιασθεὶς Ἰουδαίων, τῆς εἰς Αἴγυπτον αὐτοῖς ὁδοῦ κεκοινώνηκε· πῶς τοίνυν ἁρμόττει τῷ Ἱερεμίᾳ λέγειν, • Ἐπὶ τῶν ποταμῶν Βαβυλῶνος, ἐκεῖ ἐκαθίσαμεν καὶ ἐκλαύσαμεν;» Ὅτι μὲν οὐδαμῶς ἐκείνῳ τῷ προφήτῃ προσήκει, δῆλον ἐκ τῶν εἰρημένων. Σαφὴς δὲ ὅμως τοῦ ψαλμοῦ ἡ ὑπόθεσις. Οἱ γὰρ ἀπαχθέντες αἰχμάλωτοι, καὶ τῆς ἐπανόδου τετυχηκότες, διηγοῦνται τὰ ἐν Βαβυλῶνι συμβεβηκότα.
; Exomologeisthe tǭ Theǭ tou ouranou, hoti eis ton aiōna to eleos autou. » Pantōn men Theos ho Theos; pantōn gar esti poiētēs; ouranou de kyriōs chrēmatizei Theos, hypo tōn en ouranǭ diaitōmenōn angelōn therapeuomenos; ekeino gar to chōrion katharon hamartias. Houtos ho psalmos anepigraphos par' Hebraiois; thrasy de tines pragma tetolmēkotes epegrapsan, • Tǭ Dabid dia Hieremiou, » kai prosethesan to, • ᾿Anepigraphos par' Hebraiois. » Kai auto de to plasma tēs epigraphēs kēryttei tōn epigegraphotōn tēn anoian. Hieremias gar ouk eis Babylōna meta tōn doryalōtōn apēchthē, all᾽ oligon en tę̄ Hierousalēm diagōn chronon, hypo tōn paranomōn biastheis Ioudaiōn, tēs eis Aigypton autois hodou kekoinōnēke; pōs toinyn harmottei tǭ Hieremią legein, • Epi tōn potamōn Babylōnos, ekei ekathisamen kai eklausamen?» Hoti men oudamōs ekeinǭ tǭ prophētę̄ prosēkei, dēlon ek tōn eirēmenōn. Saphēs de homōs tou psalmou hē hypothesis. Hoi gar apachthentes aichmalōtoi, kai tēs epanodou tetychēkotes, diēgountai ta en Babylōni symbebēkota.
"Confess the God of heaven, for his mercy is for ever." God is God of all, for he is the Maker of all; but he is properly called God of heaven, being served by the angels who live in heaven; for that place is pure of sin. This psalm is without a title among the Hebrews; but some, daring a rash thing, gave it the title "Of David, through Jeremiah," and added "Without a title among the Hebrews." The very fabrication of the title proclaims the folly of those who wrote it. For Jeremiah was not carried away to Babylon with the captives; he stayed a little while in Jerusalem, and, forced by the lawless Jews, shared their journey to Egypt. How, then, could it suit Jeremiah to say, "By the rivers of Babylon, there we sat down and wept"? That it in no way belongs to that prophet is plain from what has been said. Yet the subject of the psalm is clear: those carried off captive, having obtained the return, recount what happened in Babylon.
Chapter 136
136.1PG 80 80:1927
· Ἐπὶ τῶν ποταμῶν Βαβυλῶνος, ἐκεῖ ἐκαθίσαμεν, καὶ ἐκλαύσαμεν, ἐν τῷ μνησθῆναι ἡμᾶς τῆς Σιών. » Οἱ ἀθυμοῦντες εἰώθασι τὰ ἐρημότερα καταλαμβάνειν χωρία, κἀκεῖ τὰς οἰκείας ὀλοφύρεσθαι συμφοράς. Καὶ οὗτοι τοίνυν ταῖς ὄχθαις τῶν ποταμῶν προσκαθήμενοι, καὶ τῆς μητροπόλεως αὐτῶν λογιζόμενοι τὴν ἐρημίαν, πολλὰ προέχεον δάκρυα, τῶν ποταμῶν μιμούμενοι ῥεύματα.
; Epi tōn potamōn Babylōnos, ekei ekathisamen, kai eklausamen, en tǭ mnēsthēnai hēmas tēs Siōn. » Hoi athymountes eiōthasi ta erēmotera katalambanein chōria, kakei tas oikeias olophyresthai symphoras. Kai houtoi toinyn tais ochthais tōn potamōn proskathēmenoi, kai tēs mētropoleōs autōn logizomenoi tēn erēmian, polla proecheon dakrya, tōn potamōn mimoumenoi rheumata.
"By the rivers of Babylon, there we sat and wept, when we remembered Zion." The despondent are accustomed to seek out lonelier places and there lament their misfortunes. So these too, sitting on the banks of the rivers and reflecting on the desolation of their capital, poured out many tears, imitating the streams of the rivers.
136.2PG 80 80:1927
· Ἐπὶ ταῖς ἰτέαις ἐν μέσῳ αὐτῆς ἐκρεμάσαμεν τὰ ὄργανα ἡμῶν. » ῎Αχρηστα γὰρ αὐτοῖς ἦν παντελῶς, τοῦ νόμου διαγορεύοντος ἐν ἑνὶ τόπῳ τὴν λειτουργίαν πληροῦν.
; Epi tais iteais en mesǭ autēs ekremasamen ta organa hēmōn. » ᾿Achrēsta gar autois ēn pantelōs, tou nomou diagoreuontos en heni topǭ tēn leitourgian plēroun.
"On the willows in its midst we hung up our instruments." For they were entirely useless to them, since the law prescribed that the service be performed in one place.
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« Ὅτι ἐκεῖ ἐπηρώτησαν ἡμᾶς οἱ αἰχμαλωτεύσαντες ἡμᾶς, λόγους ᾠδῶν· καὶ οἱ ἀπαγαγόντες ἡμᾶς· Ὕμνον ᾄσατε ἡμῖν ἐκ τῶν ᾠδῶν Σιών.» Ἐπιτωθάζοντες ἡμῖν, καὶ ταῖς ἡμετέραις ἐπεμβαίνοντες συμφοραῖς, ἄδειν ἡμῖν ἐκέλευον, καὶ ταῖς ἡμετέραις αὐτοὺς καταθέλγειν ᾠδαῖς, οὐχ ἵνα ἐντεῦθέν τινα λάβωσιν ὠφέλειαν, ἀλλ᾽ ἵνα γελάσωσι τὰ ἡμέτερα.
« Hoti ekei epērōtēsan hēmas hoi aichmalōteusantes hēmas, logous ǭdōn; kai hoi apagagontes hēmas; Hymnon ąsate hēmin ek tōn ǭdōn Siōn.» Epitōthazontes hēmin, kai tais hēmeterais epembainontes symphorais, adein hēmin ekeleuon, kai tais hēmeterais autous katathelgein ǭdais, ouch hina enteuthen tina labōsin ōpheleian, all᾽ hina gelasōsi ta hēmetera.
"For there those who took us captive asked us for words of songs, and those who led us away: Sing us a hymn from the songs of Zion." "Mocking us and trampling on our misfortunes, they ordered us to sing and charm them with our songs, not to gain any benefit from them, but to laugh at our plight."
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« Πῶς ἄσωμεν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας;» Ἡμεῖς δὲ τοῦ προστεταγμένου τὸ παράνομον εἰδότες, οὐκ εἴξαμεν τοῖς κελεύουσιν· ἔλεγχος δὲ ταῦτα Ἰουδαίων τῶν παρανόμων, πληροῦν σπουδαζόντων τὸν νόμον, καὶ ἔξω τῶν νενομισμένων χωρίων ἐπιτελούντων τὰ νόμιμα.
« Pōs asōmen tēn ǭdēn Kyriou epi gēs allotrias?» Hēmeis de tou prostetagmenou to paranomon eidotes, ouk eixamen tois keleuousin; elenchos de tauta Ioudaiōn tōn paranomōn, plēroun spoudazontōn ton nomon, kai exō tōn nenomismenōn chōriōn epitelountōn ta nomima.
"How shall we sing the song of the Lord in a foreign land?" "But we, knowing the command to be unlawful, did not yield to those who ordered it." This is a reproof of the lawless Jews who are eager to fulfill the law and perform its rites outside the appointed places.
136.5PG 80 80:1927
· Ἐὰν ἐπιλάθωμαί σου, Ἱερουσαλήμ, ἐπιλησθείη ἡ δεξιά μου. Κολληθείη ἡ γλῶσσά μου τῷ λάρυγγί μου, ἐὰν μή σου μνησθῶ. » Ταῦτα ὑπὸ τοῦ Προφήτου διδάσκονται λέγειν, ἵνα τὴν τῆς ἱερᾶς πόλεως ἄληστον ἔχωσι μνήμην, ἐν ταῖς ἐλπίσι τῆς ἐπανόδου ψυχαγωγούμενοι, τῶν ἀνδραποδισάντων μὴ μάθωσι τὴν ἀσέβειαν. Λέγουσι τοίνυν, ὅτι Οὐδὲ πόῤῥω σου τυγχάνων, ὦ Ἱερουσαλήμ, λήθῃ τὴν μνήμην παραδέδωκα · εἰ δὲ τοῦτο ποιήσαιμι, τοῦτο πάθοιμι, καὶ τῆς ἄνωθεν βοηθείας μὴ τύχοιμι. Ταύτην γὰρ καλεῖ δεξιάν. · Ἐὰν μὴ προσανατάξωμαι τὴν Ἱερουσαλήμ, ὡς ἐν ἀρχῇ τῆς εὐφροσύνης μου. › Ὡς κεφάλαιον, φησὶ, τῆς εὐφροσύνης τὴν σὴν ἔχω θέαν, καὶ τὴν σὴν νεουργίαν, καὶ τὰς ἐν σοὶ πανηγύρεις. Δι' ἐκείνων γὰρ καρποῦμαι τὴν ἀληθῆ θυμηδίαν.
; Ean epilathōmai sou, Hierousalēm, epilēstheiē hē dexia mou. Kollētheiē hē glōssa mou tǭ laryngi mou, ean mē sou mnēsthō. » Tauta hypo tou Prophētou didaskontai legein, hina tēn tēs hieras poleōs alēston echōsi mnēmēn, en tais elpisi tēs epanodou psychagōgoumenoi, tōn andrapodisantōn mē mathōsi tēn asebeian. Legousi toinyn, hoti Oude porrhō sou tynchanōn, ō Hierousalēm, lēthę̄ tēn mnēmēn paradedōka ; ei de touto poiēsaimi, touto pathoimi, kai tēs anōthen boētheias mē tychoimi. Tautēn gar kalei dexian. ; Ean mē prosanataxōmai tēn Hierousalēm, hōs en archę̄ tēs euphrosynēs mou. › Hōs kephalaion, phēsi, tēs euphrosynēs tēn sēn echō thean, kai tēn sēn neourgian, kai tas en soi panēgyreis. Di' ekeinōn gar karpoumai tēn alēthē thymēdian.
"If I forget you, O Jerusalem, let my right hand be forgotten. Let my tongue cleave to my throat if I do not remember you." They are taught by the prophet to say this, so that they may keep an unforgetting memory of the holy city, and, comforted by hopes of the return, not learn the impiety of their captors. They say, then: "Though I am far from you, O Jerusalem, I have not handed your memory over to forgetfulness; and if I should do so, may I suffer this and not obtain help from above"; for he calls this the right hand. "If I do not set Jerusalem above all, as at the head of my joy." "I hold the sight of you, your renewal, and the festivals in you as the chief of my joy; for through them I reap true delight."
136.7PG 80 80:1927
« Μνήσθητι, Κύριε, τῶν υἱῶν Ἐδὼμ τὴν ἡμέραν Ἱερουσαλήμ, τῶν λεγόντων· Ἐκκενοῦτε, ἐκκενοῦτε ἕως τῶν θεμελίων αὐτῆς. · Ἐκ τοῦ Ἡσαῦ οἱ Ἰδουμαῖοι καταγόμενοι διέμειναν τὴν πατρώαν δυσμένειαν ἔχοντες. Οὗτοι τῆς Ἱερουσαλήμ ἐμπιπραμένης καὶ καταλυομένης, ἔλεγον ἐφηδόμενοι· « Ἐκκενοῦτε, ἐκκενοῦτε ἕως τῶν θεμελίων αὐτῆς· · ἀντὶ τοῦ, Ἐκ βάθρων αὐτὴν ἀνασπάσατε, ὥστε μηδὲ αὐτὰ μεῖναι τῶν θεμελίων τὰ ἴχνη.
« Mnēsthēti, Kyrie, tōn huiōn Edōm tēn hēmeran Hierousalēm, tōn legontōn; Ekkenoute, ekkenoute heōs tōn themeliōn autēs. ; Ek tou Hēsau hoi Idoumaioi katagomenoi diemeinan tēn patrōan dysmeneian echontes. Houtoi tēs Hierousalēm empipramenēs kai katalyomenēs, elegon ephēdomenoi; « Ekkenoute, ekkenoute heōs tōn themeliōn autēs; ; anti tou, Ek bathrōn autēn anaspasate, hōste mēde auta meinai tōn themeliōn ta ichnē.
"Remember, O Lord, the sons of Edom in the day of Jerusalem, who said: Empty it, empty it, to its foundations." The Idumeans, descended from Esau, kept their ancestral hostility. While Jerusalem was being burned and destroyed, they said, gloating: "Empty it, empty it, to its foundations"; that is, "Tear it up from its base, so that not even the traces of its foundations remain."
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« Θυγάτηρ Βαβυλῶνος ἡ ταλαίπωρος. » Οὕτω παραδοὺς τῷ θεῷ τῶν Ἰουδαίων τὴν κρίσιν, προλέγει καὶ τῇ Βαβυλῶνι τὸν ἐσόμενον ὅλεθρον. Ταλαίπωρον δὲ αὐτὴν, ὡς ἀθλίαν ἐσομένην, καλεῖ. Ὁ δὲ ᾿Ακύλας, ἀντὶ τοῦ ταλαίπωρος, ἡ προνενομευμένη εἴρηκεν. • Μακάριος ὃς ἀνταποδώσει σοι τὸ ἀνταπόδομά σου, ὃ ἀνταπέδωκας ἡμῖν. • Τι δὲ τοῦτό ἐστιν;
« Thygatēr Babylōnos hē talaipōros. » Houtō paradous tǭ theǭ tōn Ioudaiōn tēn krisin, prolegei kai tę̄ Babylōni ton esomenon holethron. Talaipōron de autēn, hōs athlian esomenēn, kalei. Ho de ᾿Akylas, anti tou talaipōros, hē pronenomeumenē eirēken. • Makarios hos antapodōsei soi to antapodoma sou, ho antapedōkas hēmin. • Ti de touto estin?
"Daughter of Babylon, the wretched one." Having thus handed the judgment of the Jews over to God, he also foretells the destruction that would come on Babylon. He calls her wretched, as one who would be miserable. For "wretched" Aquila said "already plundered." "Blessed is he who will repay you your recompense, which you repaid us." What is this?
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« Μακάριος ὃς κρατήσει, καὶ ἐδαφιεῖ τὰ νήπιά σου πρὸς τὴν πέτραν. · Ἐπειδὴ γὰρ καὶ αὐτοὶ τοῖς αὐτῶν νηπίοις ὠμῶς ἐχρήσαντο, τὴν ἴσην αὐτοῖς τιμωρίαν ὁ Προφήτης προείρηκε. Μακαρίζεται τοίνυν ὁ Κῦρος, ὁ κἀκείνους κολάσας, καὶ τούτους ἐλευθερώσας· οὐκ ἐπειδὴ τῆς εἰλικρινοῦς εὐσεβείας τρόφιμος ἦν, ἀλλ᾽ ὅτι τὸν εὐσεβῆ λαὸν τῆς ἐλευθερίας ἠξίωσε, καὶ τὸν θεῖον νεῶν οἰκοδομηθῆναι προσέταξε. Δέχεται δὲ Θεὸς καὶ τοὺς ὀλίγους καρποὺς, καὶ τὰς μεγάλας ἀντιδόσεις παρέχει· οὕτω τοὺς δύο τῆς χήρας ὀβολοὺς ἀνεκήρυξεν.
« Makarios hos kratēsei, kai edaphiei ta nēpia sou pros tēn petran. ; Epeidē gar kai autoi tois autōn nēpiois ōmōs echrēsanto, tēn isēn autois timōrian ho Prophētēs proeirēke. Makarizetai toinyn ho Kyros, ho kakeinous kolasas, kai toutous eleutherōsas; ouk epeidē tēs eilikrinous eusebeias trophimos ēn, all᾽ hoti ton eusebē laon tēs eleutherias ēxiōse, kai ton theion neōn oikodomēthēnai prosetaxe. Dechetai de Theos kai tous oligous karpous, kai tas megalas antidoseis parechei; houtō tous dyo tēs chēras obolous anekēryxen.
"Blessed is he who will seize and dash your infants against the rock." Since they too had treated their infants cruelly, the prophet foretold an equal punishment for them. So Cyrus is called blessed, who both punished them and freed these; not because he was a nursling of sincere piety, but because he counted the pious people worthy of freedom and ordered the divine temple to be built. God accepts even small fruits and gives great rewards; so he proclaimed the widow's two obols.
Chapter 137
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Τῷ Δαβίδ. Μετὰ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον, τὰ ἐπαναστάντα αὐτοῖς οἱ Ἰουδαῖοι καταλύσαντες ἔθνη διὰ τῆς θείας ῥοπῆς, ὕμνον χαριστήριον προσφέρουσι τῷ Θεῷ. Ταῦτα τοίνυν ὁ θεῖος προαγορεύει Δαβίδ. « Ἐξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου. » Οὐκ ἐγένοντο περὶ τὸν εὐεργέτην ἀχάριστοι. ᾿Αλλ' ἱκετείαν προσενεγκόντες, καὶ βοηθείας τετυχηκότες, τοῖς δυνατοῖς τὰς εὐεργεσίας ἀμείβονται, καὶ ὕμνους ὑπὲρ τῆς ἐπικουρίας προσφέρουσιν. • Καὶ ἐναντίον ἀγγέλων ψαλῶ σοι. » Μιμησόμεθα, φησὶ, τῶν ἀγγέλων τοὺς δήμους· καὶ καθάπερ ἐν τοῖς οὐρανοῖς ἐκεῖνοι χορεύοντες ὑμνοῦσι τὸν τῶν ὅλων Θεὸν, οὕτω καὶ ἡμεῖς ἐπὶ τῆς γῆς τὴν πνευματικήν σοι μελῳδίαν προσοίσομεν.
Tǭ Dabid. Meta tēn apo Babylōnos epanodon, ta epanastanta autois hoi Ioudaioi katalysantes ethnē dia tēs theias rhopēs, hymnon charistērion prospherousi tǭ Theǭ. Tauta toinyn ho theios proagoreuei Dabid. « Exomologēsomai soi, Kyrie, en holę̄ kardią mou. » Ouk egenonto peri ton euergetēn acharistoi. ᾿All' hiketeian prosenenkontes, kai boētheias tetychēkotes, tois dynatois tas euergesias ameibontai, kai hymnous hyper tēs epikourias prospherousin. • Kai enantion angelōn psalō soi. » Mimēsometha, phēsi, tōn angelōn tous dēmous; kai kathaper en tois ouranois ekeinoi choreuontes hymnousi ton tōn holōn Theon, houtō kai hēmeis epi tēs gēs tēn pneumatikēn soi melǭdian prosoisomen.
"Of David." After the return from Babylon, the Jews, having destroyed by divine help the nations that rose against them, offer a hymn of thanksgiving to God. The divine David foretells these things. "I will confess you, O Lord, with my whole heart." They were not ungrateful to their benefactor. Having offered supplication and obtained help, they repay the benefits as they can and offer hymns for the help. "And before angels I will make melody to you." "We will imitate the hosts of angels," he says; "and just as they in the heavens dance and hymn the God of all, so we on earth will offer you the spiritual song."
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« Προσκυνήσω πρὸς ναὸν ἅγιόν σου, καὶ ἐξομολογήσομαι τῷ ὀνόματί σου, ἐπὶ τῷ ἐλέει σου, καὶ τῇ ἀληθείᾳ σου. » Ἔσται δέ μοι ἀντὶ τοῦ οὐρανοῦ ὁ ἀφιερωμένος τῷ ὀνόματί σου νεώς. Ἐν ἐκείνῳ προσκυνήσω σε, καὶ τὴν χαριστήριον δοξολογίαν ποιήσομαι, τὴν εἰς ἐμὲ φιλανθρωπίαν, καὶ τὴν κατὰ τῶν πολεμίων δικαιοσύνην ὁρῶν. Τῶν μὲν γὰρ, ὡς ἀδικούντων, ἀληθείᾳ χρησάμενος κατεψηφίσω τὸν ὄλεθρον· ἐμὲ δὲ τῷ σῷ ἐλέῳ διέσωσας. Ὅτι ἐμεγάλυνας ἐπὶ πᾶν τὸ ὄνομα τὸ ἅγιόν σου. » Διὰ πάντων γὰρ σεπτὸν τὸ ὄνομά σου· καὶ παρὰ πᾶσιν ᾄδεται τοῖς τὴν σὴν θεασαμένοις ἰσχύν.
« Proskynēsō pros naon hagion sou, kai exomologēsomai tǭ onomati sou, epi tǭ eleei sou, kai tę̄ alētheią sou. » Estai de moi anti tou ouranou ho aphierōmenos tǭ onomati sou neōs. En ekeinǭ proskynēsō se, kai tēn charistērion doxologian poiēsomai, tēn eis eme philanthrōpian, kai tēn kata tōn polemiōn dikaiosynēn horōn. Tōn men gar, hōs adikountōn, alētheią chrēsamenos katepsēphisō ton olethron; eme de tǭ sǭ eleǭ diesōsas. Hoti emegalynas epi pan to onoma to hagion sou. » Dia pantōn gar septon to onoma sou; kai para pasin ądetai tois tēn sēn theasamenois ischyn.
"I will worship toward your holy temple, and confess your name for your mercy and your truth." "For me the temple dedicated to your name will take the place of heaven. In it I will worship you and make the doxology of thanksgiving, seeing your love for humankind toward me and your justice against my enemies. For you condemned them to destruction in truth, as wrongdoers; but me you saved by your mercy." "For you have magnified your holy name above all." "For your name is revered through all things, and sung by all who have seen your strength."
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· Ἐν ᾗ ἂν ἡμέρᾳ ἐπικαλέσωμαί σε, ταχὺ ἐπάκουσόν μου.» Ταύτης τῆς εὐφροσύνης διηνεκῶς ἀπολαύειν ἀντιβολῶ. « Πολυωρήσεις με· ἐν ψυχῇ μου δυνάμει σου. » Τουτέστιν, Ἐν τῇ δυνάμει σου τὴν ψυχήν μου πολυωρήσεις, καὶ ψυχαγωγίας καὶ θάρσους ἐμπλήσεις. Ὁ δὲ Σύμμαχος οὕτως, Συνέστης τῆς ψυχῆς μου δυνάμει. Πολλῆς με, φησὶν, ἐπικουρίας καὶ προνοίας ἠξίωσας.
; En hę̄ an hēmerą epikalesōmai se, tachy epakouson mou.» Tautēs tēs euphrosynēs diēnekōs apolauein antibolō. « Polyōrēseis me; en psychę̄ mou dynamei sou. » Toutestin, En tę̄ dynamei sou tēn psychēn mou polyōrēseis, kai psychagōgias kai tharsous emplēseis. Ho de Symmachos houtōs, Synestēs tēs psychēs mou dynamei. Pollēs me, phēsin, epikourias kai pronoias ēxiōsas.
"In whatever day I call upon you, hear me quickly." "I plead to enjoy this gladness continually." "You will greatly care for me; in my soul by your power." That is: "By your power you will greatly care for my soul and fill it with consolation and courage." Symmachus has: "You stood by my soul with power." "You counted me worthy," he says, "of much help and providence."
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« Ἐξομολογησάσθωσάν σοι, Κύριε, πάντες οἱ βασιλεῖς τῆς γῆς, ὅτι ἤκουσαν πάντα τὰ ῥήματα τοῦ στόματός μου. » Καὶ τηνικαῦτα μὲν ἅπαντες τὴν μεγίστην ἐκείνην μεμαθηκότες νίκην, ἐθαύμασαν τοῦ Θεοῦ τῶν ὅλων τὴν δύναμιν. Διαφερόντως δὲ μετὰ τὴν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐνανθρώπησιν, καὶ βασιλεῖς καὶ ἄρχοντες τὸν ἁπάντων ὑμνοῦσι Ποιητήν. Ἐπ' ἐκείνης μέντοι τῆς νίκης, οὐ ῥημάτων ἤκουσαν, ἀλλὰ πρᾶγμα παράδοξον ἐθεάσαντο · νῦν δὲ καὶ ῥημάτων ἤκουσαν, καὶ τῶν εὐαγγελικῶν ἀπολαύουσι κηρυγμάτων.
« Exomologēsasthōsan soi, Kyrie, pantes hoi basileis tēs gēs, hoti ēkousan panta ta rhēmata tou stomatos mou. » Kai tēnikauta men hapantes tēn megistēn ekeinēn memathēkotes nikēn, ethaumasan tou Theou tōn holōn tēn dynamin. Diapherontōs de meta tēn tou Theou kai Sōtēros hēmōn enanthrōpēsin, kai basileis kai archontes ton hapantōn hymnousi Poiētēn. Ep' ekeinēs mentoi tēs nikēs, ou rhēmatōn ēkousan, alla pragma paradoxon etheasanto ; nyn de kai rhēmatōn ēkousan, kai tōn euangelikōn apolauousi kērygmatōn.
"Let all the kings of the earth confess you, O Lord, for they have heard all the words of my mouth." At that time all, having learned of that very great victory, marveled at the power of the God of all. But especially after the incarnation of our God and Savior, kings and rulers hymn the Maker of all. At that victory they heard no words, but saw an extraordinary deed; but now they have both heard words and enjoy the proclamations of the Gospel.
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« Καὶ ᾀσάτωσαν ἐν ταῖς ὁδοῖς Κυρίου, ὅτι μεγάλη ἡ δόξα Κυρίου. » Εὐκτικῶς τὰ ἐσόμενα λέγει, καὶ τὴν τῶν πραγμάτων προλέγει μεταβολήν· ὅτι τοῦ Θεοῦ τὴν πρόνοιαν καὶ τὴν οἰκονομίαν θαυμάσουσιν ἅπαντες. Ὁδοὺς γὰρ τὰς οἰκονομίας καλεῖ.
« Kai ąsatōsan en tais hodois Kyriou, hoti megalē hē doxa Kyriou. » Euktikōs ta esomena legei, kai tēn tōn pragmatōn prolegei metabolēn; hoti tou Theou tēn pronoian kai tēn oikonomian thaumasousin hapantes. Hodous gar tas oikonomias kalei.
"And let them sing in the ways of the Lord, for great is the glory of the Lord." He speaks of what will be in the form of a wish, and foretells the change of affairs: that all will marvel at God's providence and dispensation. For he calls the dispensations "ways."
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« Ὅτι ὑψηλὸς Κύριος, καὶ τὰ ταπεινὰ ἐφορᾷ. » Τοῦτο καὶ ἐν ἑτέρῳ ἔφη ψαλμῷ · · Ὁ ἐν ὑψηλοῖς κατοικῶν, καὶ τὰ ταπεινὰ ἐφορῶν. » Λέγει δὲ, ὅτι φύσει ὑψηλὸς ὢν καὶ ἄῤῥητος, οὐδὲ τῶν σμικρῶν ἀμελεῖ, ἀλλὰ καὶ τούτους τῆς οἰκείας ἀξιοῖ προμηθείας. • Καὶ τὰ ὑψηλὰ ἀπὸ μακρόθεν γινώσκει. » Γινώσκει γὰρ πάντα πρὶν γενέσεως αὐτῶν· καὶ πόῤῥωθεν τοὺς ἐν δυναστείαις ὁρῶν, ἑκάστῳ φάρμακα προσφέρει
« Hoti hypsēlos Kyrios, kai ta tapeina ephorą. » Touto kai en heterǭ ephē psalmǭ ; ; Ho en hypsēlois katoikōn, kai ta tapeina ephorōn. » Legei de, hoti physei hypsēlos ōn kai arrhētos, oude tōn smikrōn amelei, alla kai toutous tēs oikeias axioi promētheias. • Kai ta hypsēla apo makrothen ginōskei. » Ginōskei gar panta prin geneseōs autōn; kai porrhōthen tous en dynasteiais horōn, hekastǭ pharmaka prospherei
"For the Lord is high and looks upon the lowly." He said this in another psalm too: "He who dwells on high and looks upon the lowly." He says that, being high by nature and ineffable, he does not neglect even the small, but counts them too worthy of his providence. "And knows the lofty from afar." For he knows all things before they come to be; and seeing from afar those in power, he applies remedies to each.
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« Ἐὰν πορευθῶ ἐν μέσῳ θλίψεως, ζήσεις με. » Πίστεως εἰλικρινοῦς ἡ φωνή. Θαῤῥῶ, φησὶν, ὅτι κἂν πανταχόθεν ὑπὸ συμφορῶν περικλύζωμαι, κρείττων ἔσομαι τῶν δυσχερῶν, καὶ ζωὴν ἀπὸ τῆς σῆς ἐπικουρίας καρπώσομαι. « Ἐπ' ὀργὴν ἐχθρῶν ἐξέτεινας χεῖράς σου, καὶ ἔσωσέ με ἡ δεξιά σου.» Ὀργισθεὶς γὰρ κατὰ τῶν ἐμῶν δυσμενῶν, ἐκείνους μὲν τιμωρίᾳ παρέδωκας, ἐμὲ δὲ σωτηρίας ἠξίωσας. Καὶ ἐντεῦθεν δῆλον, ὡς χεῖρα μὲν τὴν ἐνέργειαν καλεῖ, δεξιὰν δὲ τὴν ἀγαθὴν ἐνέργειαν. Τῇ γὰρ τιμωρίᾳ τῶν ἐχθρῶν τὴν χεῖρα συνέζευξε· τῇ δὲ εἰς αὐτὸν εὐεργεσίᾳ τὴν δεξιάν.
« Ean poreuthō en mesǭ thlipseōs, zēseis me. » Pisteōs eilikrinous hē phōnē. Tharrhō, phēsin, hoti kan pantachothen hypo symphorōn periklyzōmai, kreittōn esomai tōn dyscherōn, kai zōēn apo tēs sēs epikourias karpōsomai. « Ep' orgēn echthrōn exeteinas cheiras sou, kai esōse me hē dexia sou.» Orgistheis gar kata tōn emōn dysmenōn, ekeinous men timōrią paredōkas, eme de sōtērias ēxiōsas. Kai enteuthen dēlon, hōs cheira men tēn energeian kalei, dexian de tēn agathēn energeian. Tę̄ gar timōrią tōn echthrōn tēn cheira synezeuxe; tę̄ de eis auton euergesią tēn dexian.
"If I walk in the midst of affliction, you will give me life." This is the voice of sincere faith. "I am confident," he says, "that even if I am flooded by misfortunes on every side, I will be stronger than the difficulties and reap life from your help." "Against the wrath of enemies you stretched out your hands, and your right hand saved me." "For being angry with my foes, you handed them over to punishment, but counted me worthy of salvation." And from this it is plain that he calls God's action a "hand," and his good action a "right hand"; for he joined the hand to the punishment of the enemies, and the right hand to the benefit toward himself.
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« Κύριος ἀνταποδώσει ὁ ὑπὲρ ἐμοῦ. » Ἐγὼ, φησὶν, ἄνθρωπος ὢν, καὶ ἁμαρτίαις ἐγκαλινδούμενος, ἀμείψασθαι τὰς εὐεργεσίας οὐ δύναμαι· αὐτὸς δὲ ὁ Κύριος, ὁ τούτων μοι γενόμενος χορηγός, ἐνανθρωπήσας, καὶ τὴν ἐμὴν φύσιν ἀνειληφὼς, τὸ ἐμὸν ἐκτίσει χρέος. Συμφωνεῖ τούτοις καὶ ὁ θεῖος ᾿Απόστολος, λέγων, τὸν Δεσπότην Χριστὸν ἐξαλείψας τὸ καθ' ἡμῶν χειρόγραφον. « Κύριε, τὸ ἔλεός σου εἰς τὸν αἰῶνα, τὰ ἔργα τῶν χειρῶν σου μὴ παρίδῃς. » Ἐπειδὴ τοίνυν ἀμέτρητός σου ὁ ἔλεος, καὶ τῷ αἰῶνι συνεκτεινόμενος, ταχεῖαν τοῖς σοῖς ποιήμασι παράσχου τὴν σωτηρίαν. Ταύτην δὲ ὁ Προφήτης προσενήνοχεν ὑπὸ τῆς τοῦ παναγίου Πνεύματος μεμαθηκὼς χάριτος, ὡς τὸ χρέος τῆς φύσεως ὁ Ποιητὴς ἐκτίσει τῆς φύσεως.
« Kyrios antapodōsei ho hyper emou. » Egō, phēsin, anthrōpos ōn, kai hamartiais enkalindoumenos, ameipsasthai tas euergesias ou dynamai; autos de ho Kyrios, ho toutōn moi genomenos chorēgos, enanthrōpēsas, kai tēn emēn physin aneilēphōs, to emon ektisei chreos. Symphōnei toutois kai ho theios ᾿Apostolos, legōn, ton Despotēn Christon exaleipsas to kath' hēmōn cheirographon. « Kyrie, to eleos sou eis ton aiōna, ta erga tōn cheirōn sou mē paridę̄s. » Epeidē toinyn ametrētos sou ho eleos, kai tǭ aiōni synekteinomenos, tacheian tois sois poiēmasi paraschou tēn sōtērian. Tautēn de ho Prophētēs prosenēnochen hypo tēs tou panagiou Pneumatos memathēkōs charitos, hōs to chreos tēs physeōs ho Poiētēs ektisei tēs physeōs.
"The Lord will repay on my behalf." "I," he says, "being human and wallowing in sins, cannot repay the benefits; but the Lord himself, who supplied them to me, having become man and assumed my nature, will pay my debt." The divine Apostle agrees with this, saying that Christ the Master has wiped out the handwriting that was against us. "O Lord, your mercy is for ever; do not overlook the works of your hands." "Since, then, your mercy is immeasurable and extends with the ages, grant swift salvation to your works." The prophet offered this prayer having learned from the grace of the all-holy Spirit that the Maker of nature would pay the debt of nature.
Chapter 138
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« Εἰς τὸ τέλος· Ψαλμὸς τῷ Δαβίδ. » Ἐν ἐνίοις ἀντιγράφοις πρόσκειται, « Ζαχαρίου εἰς τὴν διασποράν. » Τοῦτο οὔτε παρὰ τῷ Ἑβραίῳ, οὔτε παρὰ τοῖς Ἑβδομήκοντα, οὔτε παρὰ τοῖς ἄλλοις εὖρον ἑρμηνευταῖς· ἀλλὰ τις ὡς ἠβουλήθη νενοηκὼς τὸν ψαλμὸν, τῆς ἐπιγραφῆς ἐποιήσατο τὴν προσθήκην. Ὁ μέντοι ψαλμὸς τοῦ Ἰωσίου τοῦ βασιλέως πρόῤῥησιν ἔχει. Οὗτος γὰρ ἐκ δυσσεβοῦς βλαστήσας πατρὸς, τοιούτου δὲ καὶ πάππου γενόμενος ἔκγονος, τὴν μὲν ἐκείνων ἀσέβειαν ἐβδελύξατο, διὰ πάσης δὲ ὥδευσεν ἀρετῆς, καὶ ζήλῳ θείῳ πυρποληθεὶς, τοὺς τῶν εἰδώλων ἱερέας κατηκόντισεν ἅπαντας· τοὺς δὲ τὴν εὐσέβειαν ἀσπαζομένους πάσης θεραπείας ἠξίωσε. Ταῦτα προλέγει ὁ ψαλμός. Εἰσάγει δὲ αὐτὸν ὁ προφητικὸς λόγος προσευχόμενον, καὶ τὴν περὶ αὐτοῦ πρόγνωσιν ἐκπληττόμενον. « Κύριε, ἐδοκίμασάς με, καὶ ἔγνως με. » Βάσανος ἀρετῆς οὐ μόνον πενία καὶ ἀθυμία, ἀλλὰ καὶ βασιλεία καὶ εὐπραξία. Ὥσπερ γὰρ ἐν τοῖς ἀνιαροῖς δοκιμαζόμεθα, εἰ φέρειν γενναίως δυνάμεθα τὰ προσπίπτοντα λυπηρά· οὕτως καὶ ἐν ταῖς εὐημερίαις γυμναζόμεθα, καὶ δεικνύμεθα, εἴτε συνεπαιρόμεθα ταῖς εὐκληρίαις, εἴτε τὴν τούτων ἐπιστάμεθα φύσιν. Βασιλείαν τοίνυν ἐγχειρισθεὶς ὁ μακάριος Ἰωσίας, καὶ μετ᾿ εὐσεβείας αὐτὴν κυβερνήσας, εἰκότως ἔφη · «Κύριε, ἐδοκίμασάς με, καὶ ἔγνως με. Σὺ ἔγνως τὴν καθέδραν μου, καὶ τὴν ἔγερσίν μου. » Πάντα, φησί, μεμάθηκας ἀκριβῶς, τίνα εἰργαζόμην καθήμενος, τίνα ἔδρων ἀνιστάμενος. Διὰ γὰρ τῆς καθέδρας καὶ τῆς ἐγέρσεως, πάντα τὸν βίον ἐδήλωσε. Καθαρᾶς δὲ ψυχῆς καὶ συνειδότος ἐῤῥωμένου τὰ ῥήματα. Καὶ ἐπειδὴ εἶπεν, « Ἐδοκίμασας με καὶ ἔγνως με, » ἵνα μὴ τις ὑπολάβῃ μετὰ τὸ τέλος τῶν πραγμάτων μανθάνειν τὸν Θεὸν τὰ γινόμενα, ἁρμοδίως μάλα ἐπήγαγε ·
« Eis to telos; Psalmos tǭ Dabid. » En eniois antigraphois proskeitai, « Zachariou eis tēn diasporan. » Touto oute para tǭ Hebraiǭ, oute para tois Hebdomēkonta, oute para tois allois euron hermēneutais; alla tis hōs ēboulēthē nenoēkōs ton psalmon, tēs epigraphēs epoiēsato tēn prosthēkēn. Ho mentoi psalmos tou Iōsiou tou basileōs prorrhēsin echei. Houtos gar ek dyssebous blastēsas patros, toioutou de kai pappou genomenos ekgonos, tēn men ekeinōn asebeian ebdelyxato, dia pasēs de hōdeusen aretēs, kai zēlǭ theiǭ pyrpolētheis, tous tōn eidōlōn hiereas katēkontisen hapantas; tous de tēn eusebeian aspazomenous pasēs therapeias ēxiōse. Tauta prolegei ho psalmos. Eisagei de auton ho prophētikos logos proseuchomenon, kai tēn peri autou prognōsin ekplēttomenon. « Kyrie, edokimasas me, kai egnōs me. » Basanos aretēs ou monon penia kai athymia, alla kai basileia kai eupraxia. Hōsper gar en tois aniarois dokimazometha, ei pherein gennaiōs dynametha ta prospiptonta lypēra; houtōs kai en tais euēmeriais gymnazometha, kai deiknymetha, eite synepairometha tais euklēriais, eite tēn toutōn epistametha physin. Basileian toinyn encheiristheis ho makarios Iōsias, kai met᾿ eusebeias autēn kybernēsas, eikotōs ephē ; «Kyrie, edokimasas me, kai egnōs me. Sy egnōs tēn kathedran mou, kai tēn egersin mou. » Panta, phēsi, memathēkas akribōs, tina eirgazomēn kathēmenos, tina edrōn anistamenos. Dia gar tēs kathedras kai tēs egerseōs, panta ton bion edēlōse. Katharas de psychēs kai syneidotos errhōmenou ta rhēmata. Kai epeidē eipen, « Edokimasas me kai egnōs me, » hina mē tis hypolabę̄ meta to telos tōn pragmatōn manthanein ton Theon ta ginomena, harmodiōs mala epēgage ;
"For the end; a psalm of David." In some copies is added: "Of Zechariah, in the dispersion." I found this neither in the Hebrew, nor in the Seventy, nor in the other translators; but someone, understanding the psalm as he pleased, made the addition to the title. The psalm contains a prediction of King Josiah. For he, sprung from an ungodly father and descendant of a grandfather of the same kind, loathed their impiety, traveled through every virtue, and, inflamed with divine zeal, struck down all the priests of the idols, while he counted those who embraced piety worthy of every honor. The psalm foretells these things. The prophetic word brings him in praying and astonished at God's foreknowledge concerning him. "O Lord, you have tested me and known me." The touchstone of virtue is not only poverty and despondency, but also kingship and prosperity. For as in distresses we are tested whether we can nobly bear the sorrows that befall us, so in good fortune too we are exercised and shown whether we are elated by our successes or understand their nature. The blessed Josiah, entrusted with the kingdom and governing it with piety, fittingly said: "O Lord, you have tested me and known me. You know my sitting down and my rising up." "You have learned everything precisely," he says, "what I did when sitting, what I did when rising." By sitting and rising he indicated the whole of life. These are the words of a pure soul and a strong conscience. And since he said, "You have tested me and known me," lest anyone suppose that God learns what happens after the event, he very fittingly added:
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« Σὺ συνῆκας τοὺς διαλογισμούς μου ἀπὸ μακρόθεν. » "Ανωθεν γὰρ, καὶ ἐξ ἀρχῆς, καὶ πρὸ πολλῶν γενεῶν τῆς ἐμῆς διαπλάσεως, οὐ μόνον τὰς ἐμὰς προεώρακας πράξεις, ἀλλὰ τοὺς ἐσομένους μοι προεώρακας λογισμούς. « Τὴν τρίβον μου, καὶ τὴν σχοῖνόν μου σὺ ἐξιχνίασας. » Ὁ δὲ Θεοδοτίων οὕτως, Τὴν τρίβον μου, καὶ τὴν ὀδόν μου ἐξιχνίασας. Ὁδὸν καὶ τρίβον τὰς πράξεις καλεῖ, σχοῖνον δὲ τὴν τούτων εὐθύτητα· ἐκ μεταφορᾶς τῶν οἰκοδομούντων, καὶ σπαρτίῳ τοὺς τοίχους διευθυνόντων. Ἔγνως, φησὶν, ἀκριβῶς μου τὰς πράξεις, καὶ οὐδὲν τῶν ἐμῶν τὴν σὴν ἔλαθε γνῶσιν. ἔστι δόλος ἐν τῇ γλώσσῃ μου.» Οὐ μόνον προ
« Sy synēkas tous dialogismous mou apo makrothen. » "Anōthen gar, kai ex archēs, kai pro pollōn geneōn tēs emēs diaplaseōs, ou monon tas emas proeōrakas praxeis, alla tous esomenous moi proeōrakas logismous. « Tēn tribon mou, kai tēn schoinon mou sy exichniasas. » Ho de Theodotiōn houtōs, Tēn tribon mou, kai tēn odon mou exichniasas. Hodon kai tribon tas praxeis kalei, schoinon de tēn toutōn euthytēta; ek metaphoras tōn oikodomountōn, kai spartiǭ tous toichous dieuthynontōn. Egnōs, phēsin, akribōs mou tas praxeis, kai ouden tōn emōn tēn sēn elathe gnōsin. esti dolos en tę̄ glōssę̄ mou.» Ou monon pro
"You understood my thoughts from afar." "For from of old, from the beginning, and many generations before my formation, you foresaw not only my deeds but also the thoughts I would have." "My path and my measuring line you have tracked out." Theodotion has: "My path and my way you have tracked out." He calls deeds a way and path, and their uprightness a measuring line, by a metaphor from builders who straighten walls with a cord. "You knew my deeds precisely," he says, "and none of my affairs escaped your knowledge." "[For] there is no deceit on my tongue." Not only …
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« Καὶ πάσας τὰς ὁδοὺς μου προεῖδες, ὅτι οὐκ εἶδεν, ἀλλὰ καὶ προείρηκεν ὁ τῶν ὅλων Θεὸς διὰ τῶν προφητῶν, καὶ τῷ Ἱεροβοάμ θύοντι, καὶ ταῖς δαμάλεσι τὸ θεῖον σέβας προσφέροντι προεθέσπισεν, ὡς ἀναστήσεται υἱὸς τῷ Δαβίδ, Ἰωσίας ὄνομα αὐτῷ, καὶ τοὺς τῶν εἰδώλων ἱερέας παραδώσει θανάτῳ, καὶ τὰ τούτων ὀστᾶ ἐν ἐκείνῳ τῷ βωμῷ κατακαύσει.
« Kai pasas tas hodous mou proeides, hoti ouk eiden, alla kai proeirēken ho tōn holōn Theos dia tōn prophētōn, kai tǭ Hieroboam thyonti, kai tais damalesi to theion sebas prospheronti proethespisen, hōs anastēsetai huios tǭ Dabid, Iōsias onoma autǭ, kai tous tōn eidōlōn hiereas paradōsei thanatǭ, kai ta toutōn osta en ekeinǭ tǭ bōmǭ katakausei.
"And you foresaw all my ways." For the God of all not only saw but also foretold through the prophets; to Jeroboam, as he sacrificed and offered divine reverence to the heifers, he foretold that a son would arise to David, Josiah by name, who would hand the priests of the idols over to death and burn their bones on that altar.
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« Ἰδοὺ, Κύριε, σὺ ἔγνως πάντα, τὰ ἔσχατα καὶ τὰ ἀρχαῖα. » Δι' αὐτῶν μεμάθηκα τῶν πραγμάτων, ὡς ἅπασαν ἔχεις τὴν γνῶσιν, καὶ τῶν πάλαι γεγενημένων, καὶ τῶν μηδέπω γεγενημένων. « Σὺ ἔπλασάς με, καὶ ἔθηκας ἐπ᾿ ἐμὲ τὴν χεῖρά σου. » Πῶς γὰρ οἷόν τε λαθεῖν τι τῶν ἐμῶν τὸν ἐμὸν ποιητὴν, τὸν ἔνδον ἐν τῇ μητρῴᾳ με διαπλάσαντα νηδύϊ, καὶ πάσης ἀξιώσαντα προμηθείας; Τὸ δὲ, « Ἔθηκας ἐπ᾿ ἐμὲ τὴν χεῖρά σου, » ἔοικε τῷ, « Αἱ χεῖρές σου ἐποίησάν με, καὶ ἔπλασάν με. › Σημαίνει δὲ κατὰ ταυτὸν καὶ τὴν μετὰ τὴν διάπλασιν προμηθείαν.
« Idou, Kyrie, sy egnōs panta, ta eschata kai ta archaia. » Di' autōn memathēka tōn pragmatōn, hōs hapasan echeis tēn gnōsin, kai tōn palai gegenēmenōn, kai tōn mēdepō gegenēmenōn. « Sy eplasas me, kai ethēkas ep᾿ eme tēn cheira sou. » Pōs gar hoion te lathein ti tōn emōn ton emon poiētēn, ton endon en tę̄ mētrǭą me diaplasanta nēdyï, kai pasēs axiōsanta promētheias? To de, « Ethēkas ep᾿ eme tēn cheira sou, » eoike tǭ, « Hai cheires sou epoiēsan me, kai eplasan me. › Sēmainei de kata tauton kai tēn meta tēn diaplasin promētheian.
"Behold, O Lord, you have known all things, the last and the ancient." "I have learned from the events themselves that you have all knowledge, both of what happened long ago and of what has not yet happened." "You formed me and laid your hand upon me." "For how could anything of mine escape my Maker, who formed me inside my mother's womb and counted me worthy of all providence?" "You laid your hand upon me" resembles "Your hands made me and fashioned me." At the same time it signifies the providence after the forming.
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« Ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ· ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτήν. » Ἐκ τῶν εἰς ἐμὲ γεγενημένων τὴν σὴν ἔγνωκα δύναμιν· καὶ ὑμνῆσαι τὴν σὴν θέλων σοφίαν, εἶτα τῆς ἀξίας διαμαρτάνων, τὴν ἧτταν ὁμολογῶ. Οὕτω καὶ τὴν γνῶσιν, καὶ τὴν πρόγνωσιν τοῦ Θεοῦ τῶν ὅλων θαυμάσας, καὶ ὅτι οὐδὲν αὐτὸν ἔλαθεν, οὔτε τῶν γεγενημένων οὔτε τῶν ἐσομένων, ἐφ᾿ ἕτερον μεταβαίνει ταῦτα διηγούμενος·
« Ethaumastōthē hē gnōsis sou ex emou; ekrataiōthē, ou mē dynōmai pros autēn. » Ek tōn eis eme gegenēmenōn tēn sēn egnōka dynamin; kai hymnēsai tēn sēn thelōn sophian, eita tēs axias diamartanōn, tēn hēttan homologō. Houtō kai tēn gnōsin, kai tēn prognōsin tou Theou tōn holōn thaumasas, kai hoti ouden auton elathen, oute tōn gegenēmenōn oute tōn esomenōn, eph᾿ heteron metabainei tauta diēgoumenos;
"Your knowledge has been made wonderful from me; it is mighty, I cannot reach it." "From what has happened to me I have known your power; and wishing to hymn your wisdom, and then falling short of its worth, I confess my defeat." Having thus marveled at the knowledge and foreknowledge of the God of all, and that nothing escaped him, neither of what has happened nor of what will be, he passes to another point, recounting these things:
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« Ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου; καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; » Τὸν οὕτω πάντα σαφῶς ἐπιστάμενον πῶς δυνατὸν λαθεῖν δραπετεύοντα; Ἐπισημήνασθαι δὲ προσήκει, ὅτι τὴν αὐτὴν ἐνέργειαν ἔχειν ἐδίδαξε, καὶ τὸν Θεὸν, καὶ τὸ πανάγιον Πνεῦμα· « Ποῦ πορευθῶ, φησὶν, ἀπὸ τοῦ πνεύματός σου, καὶ ἀπὸ προσώπου σου ποῦ φύγω; » Ὧν δὲ μία ἡ ἐνέργεια, μία πάντως καὶ ἡ δύναμις· ὧν δὲ μία ἡ δύναμις, μία ἡ φύσις· μία ἄρα τοῦ Θεοῦ καὶ τοῦ Πνεύματος ἡ φύσις.
« Pou poreuthō apo tou pneumatos sou? kai apo tou prosōpou sou pou phygō? » Ton houtō panta saphōs epistamenon pōs dynaton lathein drapeteuonta? Episēmēnasthai de prosēkei, hoti tēn autēn energeian echein edidaxe, kai ton Theon, kai to panagion Pneuma; « Pou poreuthō, phēsin, apo tou pneumatos sou, kai apo prosōpou sou pou phygō? » Hōn de mia hē energeia, mia pantōs kai hē dynamis; hōn de mia hē dynamis, mia hē physis; mia ara tou Theou kai tou Pneumatos hē physis.
"Where shall I go from your Spirit? And from your face where shall I flee?" "How is it possible for a runaway to escape one who knows all things so clearly?" It should be noted that he taught that God and the all-holy Spirit have the same operation: "Where shall I go," he says, "from your Spirit, and from your face where shall I flee?" Those whose operation is one have wholly one power too; and those whose power is one have one nature. One, therefore, is the nature of God and of the Spirit.
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« Ἐὰν ἀναβῶ εἰς τὸν οὐρανὸν, σὺ ἐκεῖ εἶ· ἐὰν καταβῶ εἰς τὸν ᾅδην, πάρει. » Ἅπαντα, φησί, πληροῖς, καὶ τὰ ἄνω καὶ τὰ κάτω. Τὸ μὲν γὰρ τοῦ ὕψους ἔσχατον, τὸ δὲ τοῦ βάθους. Καλῶς δὲ τῷ μὲν οὐρανῷ τὸ, « Σὺ ἐκεῖ εἶ, » συνέζευξε, τῷ δὲ ᾅδῃ τὸ πάρει. Τοῖς γὰρ ἐν οὐρανῷ διαιτωμένοις ἀγγέλοις ἐπαναπαύεται. Πανταχοῦ δὲ πάρεστι, καὶ τοῖς πᾶσι παρίσταται· « καὶ ἐν αὐτῷ ζῶμεν, κατὰ τὸν θεῖον ᾿Απόστολον, καὶ κινούμεθα, καὶ ἐσμέν. »
« Ean anabō eis ton ouranon, sy ekei ei; ean katabō eis ton hądēn, parei. » Hapanta, phēsi, plērois, kai ta anō kai ta katō. To men gar tou hypsous eschaton, to de tou bathous. Kalōs de tǭ men ouranǭ to, « Sy ekei ei, » synezeuxe, tǭ de hądę̄ to parei. Tois gar en ouranǭ diaitōmenois angelois epanapauetai. Pantachou de paresti, kai tois pasi paristatai; « kai en autǭ zōmen, kata ton theion ᾿Apostolon, kai kinoumetha, kai esmen. »
"If I go up to heaven, you are there; if I go down to Hades, you are present." "You fill all things," he says, "both above and below." For the one is the extreme of height, the other of depth. He fittingly joined "you are there" to heaven and "you are present" to Hades. For he rests upon the angels who live in heaven; but he is present everywhere and stands by all; "and in him we live," according to the divine Apostle, "and move and have our being."
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Ἐὰν ἀναλάβοιμι τὰς πτέρυγάς μου κατ' ὄρθρον, καὶ κατασκηνώσω εἰς τὰ ἔσχατα τῆς θαλάσσης. Καὶ γὰρ ἐκεῖ ἡ χείρ σου ὁδηγήσει με, καὶ καθέξει με ἡ δεξιά σου.» ῎Ορθρον τὰς ἀνατολὰς ἐκάλεσε, δυσμὰς δὲ τῆς θαλάττης τὰ ἔσχατα. Τῷ γὰρ ὕψει καὶ τῷ βάθει τὸ μῆκος καὶ τὸ πλάτος προσέθηκε, διδάσκων τὸ τῆς θείας φύσεως ἀπερίγραφον. Ταύτης δὲ τῆς δυνάμεως τὴν πεῖραν ἔλαβε καὶ Ἰωνᾶς ὁ προφήτης. Φυγεῖν γὰρ τὸν τῶν ὅλων Θεὸν ἐπιχειρήσας, καὶ ἤλω, καὶ τοῖς κύμασιν ἐπεδήθη, καὶ οἷον εἰρκτῇ τινι παρεδόθη τῷ κήτει, καὶ πρὸς ἣν ἀπεστάλη πόλιν ἐποδηγήθη. Ἀληθῆ τοίνυν καὶ ἐνταῦθα δείκνυται τῆς προφητείας τὰ ῥήματα· ὅτι • Εἰ κατασκηνώσαιμι εἰς τὰ ἔσχατα τῆς θαλάσσης, ἐκεῖ ἡ χείρ σου ὁδηγήσει με, καὶ καθέξει με ἡ δεξιά σου. Καὶ εἶπα, "Αρα σκότος καταπατήσει με, καὶ νὺξ φωτισμὸς ἐν τῇ τρυφῇ μου. » Ὁ δὲ Σύμμαχος οὕτως· Ἐὰν εἴπω, Ἴσως σκότος περισκεπάσει με, ἀλλὰ καὶ νὺξ φωτεινὴ περὶ ἐμέ. Κἂν πρὸς ἀνίσχοντα, φησὶ, κἂν πρὸς δυόμενον ἥλιον καταφύγω, τὴν σὴν οὐ διαφεύξομαι δύναμιν · κἂν τῷ σκότει τῆς νυκτὸς κατακαλύψασθαι πειραθῶ, οὐδ' οὕτως λήσομαι. Σοὶ γὰρ φῶς ἐστι καὶ τὸ σκότος.
Ean analaboimi tas pterygas mou kat' orthron, kai kataskēnōsō eis ta eschata tēs thalassēs. Kai gar ekei hē cheir sou hodēgēsei me, kai kathexei me hē dexia sou.» ᾿Orthron tas anatolas ekalese, dysmas de tēs thalattēs ta eschata. Tǭ gar hypsei kai tǭ bathei to mēkos kai to platos prosethēke, didaskōn to tēs theias physeōs aperigraphon. Tautēs de tēs dynameōs tēn peiran elabe kai Iōnas ho prophētēs. Phygein gar ton tōn holōn Theon epicheirēsas, kai ēlō, kai tois kymasin epedēthē, kai hoion eirktę̄ tini paredothē tǭ kētei, kai pros hēn apestalē polin epodēgēthē. Alēthē toinyn kai entautha deiknytai tēs prophēteias ta rhēmata; hoti • Ei kataskēnōsaimi eis ta eschata tēs thalassēs, ekei hē cheir sou hodēgēsei me, kai kathexei me hē dexia sou. Kai eipa, "Ara skotos katapatēsei me, kai nyx phōtismos en tę̄ tryphę̄ mou. » Ho de Symmachos houtōs; Ean eipō, Isōs skotos periskepasei me, alla kai nyx phōteinē peri eme. Kan pros anischonta, phēsi, kan pros dyomenon hēlion kataphygō, tēn sēn ou diapheuxomai dynamin ; kan tǭ skotei tēs nyktos katakalypsasthai peirathō, oud' houtōs lēsomai. Soi gar phōs esti kai to skotos.
"If I take up my wings at dawn and settle at the uttermost parts of the sea, even there your hand will guide me, and your right hand will hold me." He called the east "dawn," and the uttermost parts of the sea the west. To height and depth he added length and breadth, teaching that the divine nature is uncircumscribed. The prophet Jonah too experienced this power. For trying to flee the God of all, he was caught, thrown to the waves, handed over to the sea monster as to a prison, and guided to the city to which he had been sent. Here too, then, the words of the prophecy are shown true: "If I settle at the uttermost parts of the sea, there your hand will guide me, and your right hand will hold me." "And I said: Perhaps darkness will trample me, and night is light in my delight." Symmachus has: "If I say, Perhaps darkness will cover me, yet even night is light around me." "Whether I flee to the rising or to the setting sun," he says, "I will not escape your power; and if I try to cover myself with the darkness of night, not even so will I escape notice. For to you even darkness is light."
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« Ὅτι σκότος οὐ σκοτισθήσεται ἀπὸ σοῦ, καὶ νὺξ ὡς ἡμέρα φωτισθήσεται. » Ὁ δὲ Σύμμαχος οὕτως· Οὔτε σκότος σκοτεινὸν ἔσται ὑπὲρ σὲ, ἀλλὰ καὶ νὺξ ὡς ἡμέρα φανεῖται. Τὸ σκότος, φησὶν, ἐμοὶ ἐστι σκότος· ἐγὼ γὰρ ἔχω φωτὸς καὶ σκότους διαφοράν. Σοὶ δὲ τῷ νοερῷ φωτὶ, καὶ νὺξ φανωτάτη, καὶ πάσης μεσημβρίας φωτεινοτέρα. « Ὡς τὸ σκότος αὐτῆς, οὕτως καὶ τὸ φῶς αὐτῆς. » Καθάπερ γὰρ ἐμοὶ ζοφώδης ἡ νὺξ, οὕτως ἐστί σοι φωτεινή.
« Hoti skotos ou skotisthēsetai apo sou, kai nyx hōs hēmera phōtisthēsetai. » Ho de Symmachos houtōs; Oute skotos skoteinon estai hyper se, alla kai nyx hōs hēmera phaneitai. To skotos, phēsin, emoi esti skotos; egō gar echō phōtos kai skotous diaphoran. Soi de tǭ noerǭ phōti, kai nyx phanōtatē, kai pasēs mesēmbrias phōteinotera. « Hōs to skotos autēs, houtōs kai to phōs autēs. » Kathaper gar emoi zophōdēs hē nyx, houtōs esti soi phōteinē.
"For darkness will not be darkness with you, and night will be lit up like day." Symmachus has: "Neither will darkness be dark beyond you, but even night will shine like day." "Darkness is darkness to me," he says; "for I have the difference between light and darkness. But to you, the intellectual light, even night is most bright and brighter than any midday." "As its darkness, so also its light." "For as night is gloomy to me, so it is bright to you."
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« Ὅτι σὺ ἐκτήσω τοὺς νεφρούς μου. » Ταῦτα δὲ, φησὶν, οὐχ ἁπλῶς λέγω, ἀλλὰ τῇ σῇ φωτιζόμενος χάριτι, καὶ τοῖς λογισμοῖς τὴν σὴν αἴγλην δεχόμενος. Νεφροὺς γὰρ ἐνταῦθα τοὺς λογισμοὺς προσηγόρευσεν. Ἐπειδὴ γὰρ τὸ ἐπιθυμητικὸν ἔγκειται τοῖς νεφροῖς, οἱ λογισμοὶ δὲ τὴν ταύτης δέχονται προσβολήν, λογισμοὺς ἐκάλεσε τοὺς νεφρούς. • ᾿Αντελάβου μου ἐκ γαστρὸς μητρός μου.» Σύ μου γέγονας καὶ παιδοτρίβης, καὶ κηδεμὼν, καὶ διδάσκαλος, καὶ εὐθὺς τῆς μήτρας ἐξελθὼν τῆς σῆς προνοίας ἀπήλαυσα.
« Hoti sy ektēsō tous nephrous mou. » Tauta de, phēsin, ouch haplōs legō, alla tę̄ sę̄ phōtizomenos chariti, kai tois logismois tēn sēn aiglēn dechomenos. Nephrous gar entautha tous logismous prosēgoreusen. Epeidē gar to epithymētikon enkeitai tois nephrois, hoi logismoi de tēn tautēs dechontai prosbolēn, logismous ekalese tous nephrous. • ᾿Antelabou mou ek gastros mētros mou.» Sy mou gegonas kai paidotribēs, kai kēdemōn, kai didaskalos, kai euthys tēs mētras exelthōn tēs sēs pronoias apēlausa.
"For you have possessed my kidneys." "I say these things not idly, but enlightened by your grace and receiving your brightness in my thoughts." Here he called thoughts "kidneys." For since the desiring part lies in the kidneys, and the thoughts receive its attack, he called the thoughts kidneys. "You took hold of me from my mother's womb." "You became my trainer, guardian, and teacher, and as soon as I came out of the womb I enjoyed your providence."
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· Ἐξομολογήσομαί σοι, ὅτι φοβερῶς ἐθαυμαστώθης· θαυμάσια τὰ ἔργα σου, καὶ ἡ ψυχή μου γινώσκει σφόδρα. » Τούτου δὲ χάριν ὑμνῶν διατελῶ, ταῖς σαῖς μεγαλουργίαις καταυγαζόμενος, καὶ εἰς τοῦτο διεγειρόμενος.
; Exomologēsomai soi, hoti phoberōs ethaumastōthēs; thaumasia ta erga sou, kai hē psychē mou ginōskei sphodra. » Toutou de charin hymnōn diatelō, tais sais megalourgiais kataugazomenos, kai eis touto diegeiromenos.
"I will confess you, for you have been fearfully made wonderful; wonderful are your works, and my soul knows it very well." "For this reason I continue hymning you, lit by your mighty works and roused to this by them."
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« Οὐκ ἐκρύβη τὸ ὀστοῦν μου ἀπὸ σοῦ, ὃ ἐποίησας ἐν κρυφῇ, καὶ ἡ ὑπόστασίς μου ἐν τοῖς κατωτάτοις τῆς γῆς. » Ἅπαντα, φησὶν, ἀκριβῶς γινώσκεις τὰ κατ᾿ ἐμοῦ. Σὺ γὰρ ἔτι με τῇ μητρῴᾳ νηδύϊ κρυπτόμενον ἔπλασας, καὶ οἱονεὶ ἐν τῷ ἐσχάτῳ μέρει τῆς γῆς ὄντα, εἰς φῶς ἤγαγες. Οὕτω γὰρ καὶ ὁ ᾿Ακύλας ἡρμήνευσεν· Οὐκ ἐπεκαλύφθη ὀστᾶ μου ἀπὸ σοῦ, οἷς ἐποιήθην ἐν ἀποκρύφῳ, ἐποικίλθην ὡς ἐν κατωτάτῳ τῆς γῆς. Οὐδέν σε, φησὶ, λαθεῖν δυνατὸν ἐν τῷ κρυπτῷ τῆς φύσεως ἐργαστηρίῳ διαπλάττοντα τῶν ἀνθρώπων τὴν φύσιν.
« Ouk ekrybē to ostoun mou apo sou, ho epoiēsas en kryphę̄, kai hē hypostasis mou en tois katōtatois tēs gēs. » Hapanta, phēsin, akribōs ginōskeis ta kat᾿ emou. Sy gar eti me tę̄ mētrǭą nēdyï kryptomenon eplasas, kai hoionei en tǭ eschatǭ merei tēs gēs onta, eis phōs ēgages. Houtō gar kai ho ᾿Akylas hērmēneusen; Ouk epekalyphthē osta mou apo sou, hois epoiēthēn en apokryphǭ, epoikilthēn hōs en katōtatǭ tēs gēs. Ouden se, phēsi, lathein dynaton en tǭ kryptǭ tēs physeōs ergastēriǭ diaplattonta tōn anthrōpōn tēn physin.
"My bone was not hidden from you, which you made in secret, and my substance in the lowest parts of the earth." "You know precisely all that concerns me," he says. "For you formed me while I was still hidden in my mother's womb, and, as it were, in the uttermost part of the earth, you brought me into the light." So too Aquila rendered: "My bones were not covered from you, with which I was made in secret; I was embroidered as in the lowest part of the earth." "Nothing," he says, "can escape you as you fashion human nature in the hidden workshop of nature."
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« Τὸ ἀκατέργαστόν μου εἶδον οἱ ὀφθαλμοί σου, καὶ ἐπὶ τὸ βιβλίον σου πάντες γραφήσονται· ἡμέραι πλασθήσονται, καὶ οὐδεὶς ἐν αὐτοῖς. » Ὁ δὲ Σύμμαχος οὕτως· Ἀμόρφωτόν με προεῖδον οἱ ὀφθαλμοί σου, σὺν τοῖς ἐν τῇ βίβλῳ σου πᾶσι γεγραμμένοις, ἡμέρας πλασσομένοις, ἐνδεούσης οὐδεμιᾶς. Οὕτω με, φησὶν, εἶδες πρὶν διαπλασθῆναι καὶ μορφωθῆναι, ὡς τοὺς ἤδη γεννηθέντας, καὶ τελείους γεγενημένους, καὶ οὐδεμιᾶς ἐνδεεῖς ἡμέρας, καὶ ἐν τοῖς σοῖς βιβλίοις ἀναγεγραμμένους. Τούτων τῶν βιβλίων καὶ ὁ μακάριος μέμνηται Δανιήλ· « Κριτήριον γὰρ, φησὶν, ἐκάθισε, καὶ βίβλοι ἠνεῴχθησαν. » Καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις· « Ὑμῶν καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ἠριθμημέναι εἰσί. » Βίβλους δὲ νοητέον τὴν πάντα περιέχουσαν τοῦ Θεοῦ γνῶσιν, καὶ τὴν ἄληστον τοῦ Θεοῦ μνήμην. Οὕτω τὰ θεῖα διηγησάμενος, τὸν οἰκεῖον ἀποκαλύπτει σκοπὸν, οὐ φιλοτιμίᾳ χρώμενος, ἀλλ᾿ ὠφελείας ἀρχέτυπον προτιθείς.
« To akatergaston mou eidon hoi ophthalmoi sou, kai epi to biblion sou pantes graphēsontai; hēmerai plasthēsontai, kai oudeis en autois. » Ho de Symmachos houtōs; Amorphōton me proeidon hoi ophthalmoi sou, syn tois en tę̄ biblǭ sou pasi gegrammenois, hēmeras plassomenois, endeousēs oudemias. Houtō me, phēsin, eides prin diaplasthēnai kai morphōthēnai, hōs tous ēdē gennēthentas, kai teleious gegenēmenous, kai oudemias endeeis hēmeras, kai en tois sois bibliois anagegrammenous. Toutōn tōn bibliōn kai ho makarios memnētai Daniēl; « Kritērion gar, phēsin, ekathise, kai bibloi ēneǭchthēsan. » Kai ho Kyrios en tois hierois Euangeliois; « Hymōn kai hai triches tēs kephalēs pasai ērithmēmenai eisi. » Biblous de noēteon tēn panta periechousan tou Theou gnōsin, kai tēn alēston tou Theou mnēmēn. Houtō ta theia diēgēsamenos, ton oikeion apokalyptei skopon, ou philotimią chrōmenos, all᾿ ōpheleias archetypon protitheis.
"Your eyes saw my unwrought substance, and in your book all will be written; days will be formed, and no one among them." Symmachus has: "Your eyes saw me beforehand unformed, with all things written in your book, days being formed, none lacking." "So you saw me," he says, "before I was fashioned and formed, like those already born and brought to completion, lacking no day, and recorded in your books." The blessed Daniel too mentions these books: "The court sat," he says, "and books were opened." And the Lord in the holy Gospels: "Even the hairs of your head are all numbered." By the books one should understand the knowledge of God that contains all things and the unforgetting memory of God. Having thus recounted divine things, he reveals his own aim, not out of ambition, but setting forth a pattern for others' benefit.
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« Ἐμοὶ δὲ λίαν ἐτιμήθησαν οἱ φίλοι σου, ὁ Θεὸς, λίαν ἐκραταιώθησαν αἱ ἀρχαὶ αὐτῶν. » Τοῦτο σαφῶς καὶ ἡ ἱστορία διδάσκει· πάσης γὰρ τοὺς θείους ἱερέας ἠξίωσε θεραπείας. Ἤκουσαν γὰρ πάντες τῶν ὑποσχέσεων, ἃς πρὸς τὸν ᾿Ἀβραὰμ ὁ Θεὸς ἐποιήσατο, « Εὐλογήσω, λέγων, τοὺς εὐλογοῦντάς σε, καὶ τοὺς καταρωμένους σε καταράσομαι. » Τὸ δὲ, « Ἐκραταιώθησαν αἱ ἀρχαὶ αὐτῶν, » ὁ Θεοδοτίων οὕτως ἡρμήνευσεν, Ἐκραταιώθησαν οἱ πένητες αὐτῶν. Οἱ γὰρ πάλαι διὰ τὰς τῶν δυσσεβῶν βασιλέων παρανομίας ἐν εὐτελείᾳ καὶ πενίᾳ διάγοντες πάσης ἀπήλαυσαν παρὰ τῷ Ἰωσίᾳ τιμῆς. « Ἐξαριθμήσομαι αὐτοὺς, καὶ ὑπὲρ ἄμμον πληθυνθήσονται. » Τῇ γὰρ τοῦ βασιλέως εὐσεβείᾳ, καὶ οἱ πάλαι δυσσεβεῖς, τὴν διάνοιαν φωτισθέντες, παλινῳδίαν ᾖσαν, καὶ τὴν κατὰ νόμον πολιτείαν ἠσπάσαντο, καὶ οἱ πάλαι εὐαρίθμητοι ἀριθμοῦ κρείττους ἐγένοντο. Προθεσπίζει δὲ κατὰ ταυτὸν ὁ λόγος, καὶ τὴν μετὰ τὴν ἐνανθρώπησιν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν γεγενημένην τῆς οἰκουμένης μεταβολήν. Νικῶσι γὰρ κατὰ πόλιν ἑκάστην καὶ χώραν τὸν ἀριθμὸν οἱ τῆς τοῦ Θεοῦ θεραπείας ἐπιμελούμενοι. « Ἐξεγέρθην καὶ ἔτι εἰμὶ μετὰ σοῦ. » Ὁ δὲ Σύμμαχος οὕτως, Ἐξυπνήσω, καὶ ἀεὶ ἔσομαι παρὰ σοί. ᾿Αεὶ γὰρ ἐμαυτὸν διεγείρων, καὶ τῆς ῥᾳθυμίας τὸν ὕπνον ἀπώσομαι, καὶ τὴν σὴν μνήμην ἐν τῇ διανοίᾳ φυλάξω. Οὕτω γὰρ τῆς σῆς ἀπολαύσομαι προμηθείας.
« Emoi de lian etimēthēsan hoi philoi sou, ho Theos, lian ekrataiōthēsan hai archai autōn. » Touto saphōs kai hē historia didaskei; pasēs gar tous theious hiereas ēxiōse therapeias. Ēkousan gar pantes tōn hyposcheseōn, has pros ton ᾿Abraam ho Theos epoiēsato, « Eulogēsō, legōn, tous eulogountas se, kai tous katarōmenous se katarasomai. » To de, « Ekrataiōthēsan hai archai autōn, » ho Theodotiōn houtōs hērmēneusen, Ekrataiōthēsan hoi penētes autōn. Hoi gar palai dia tas tōn dyssebōn basileōn paranomias en euteleią kai penią diagontes pasēs apēlausan para tǭ Iōsią timēs. « Exarithmēsomai autous, kai hyper ammon plēthynthēsontai. » Tę̄ gar tou basileōs eusebeią, kai hoi palai dyssebeis, tēn dianoian phōtisthentes, palinǭdian ę̄san, kai tēn kata nomon politeian ēspasanto, kai hoi palai euarithmētoi arithmou kreittous egenonto. Prothespizei de kata tauton ho logos, kai tēn meta tēn enanthrōpēsin tou Theou kai Sōtēros hēmōn gegenēmenēn tēs oikoumenēs metabolēn. Nikōsi gar kata polin hekastēn kai chōran ton arithmon hoi tēs tou Theou therapeias epimeloumenoi. « Exegerthēn kai eti eimi meta sou. » Ho de Symmachos houtōs, Exypnēsō, kai aei esomai para soi. ᾿Aei gar emauton diegeirōn, kai tēs rhąthymias ton hypnon apōsomai, kai tēn sēn mnēmēn en tę̄ dianoią phylaxō. Houtō gar tēs sēs apolausomai promētheias.
"But to me your friends have been greatly honored, O God; their rules have been greatly strengthened." The history too teaches this clearly; for he counted the divine priests worthy of every honor. For all had heard of the promises God made to Abraham, saying: "I will bless those who bless you, and curse those who curse you." "Their rules have been strengthened" Theodotion rendered thus: "Their poor have been strengthened." For those who formerly, because of the lawlessness of the ungodly kings, lived in meanness and poverty, enjoyed every honor with Josiah. "I will count them, and they will be multiplied beyond the sand." "For by the king's piety even those formerly ungodly, enlightened in mind, sang a palinode and embraced the way of life according to the law, and those formerly easily counted became beyond counting." At the same time the word foretells the change of the world that came about after the incarnation of our God and Savior. For in every city and land those who care for the service of God surpass number. "I awoke, and I am still with you." Symmachus has: "I will awake, and I will always be with you." "For always rousing myself, I will drive away the sleep of sloth and keep your memory in my mind. So I will enjoy your providence."
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· Ἐὰν ἀποκτείνῃς ἁμαρτωλοὺς, ὁ Θεὸς, ἄνδρες αἱμάτων ἐκκλίνατε ἀπ᾿ ἐμοῦ, ὅτι ἐρισταί ἐστε εἰς διαλογισμούς. » Ἴδιον τῶν τοὺς ἀγαθοὺς ἀγαπώντων τοὺς ἐναντίους βδελύττεσθαι. Διό φησιν, ὅτι Σοῦ τοῦ φιλανθρώπου τοὺς ἁμαρτωλοὺς ἀναιροῦντος, πολλῷ μᾶλλον ἐγὼ τὴν τούτων ἀποστραφήσομαι συνουσίαν, τὴν φιλόνεικον αὐτῶν ἐπιστάμενος γνώμην. Οὐ γὰρ ἀνέχονται τῶν ἀγαθῶν παραινέσεων, ἀλλὰ τῇ δυσκολίᾳ τῆς γνώμης ἀποσείονται ταύτας.
; Ean apokteinę̄s hamartōlous, ho Theos, andres haimatōn ekklinate ap᾿ emou, hoti eristai este eis dialogismous. » Idion tōn tous agathous agapōntōn tous enantious bdelyttesthai. Dio phēsin, hoti Sou tou philanthrōpou tous hamartōlous anairountos, pollǭ mallon egō tēn toutōn apostraphēsomai synousian, tēn philoneikon autōn epistamenos gnōmēn. Ou gar anechontai tōn agathōn paraineseōn, alla tę̄ dyskolią tēs gnōmēs aposeiontai tautas.
"If you slay sinners, O God; men of blood, turn away from me; for you are contentious in your reasonings." It is the mark of those who love the good to loathe their opposites. Therefore he says: "When you who love humankind slay sinners, much more will I turn away from their company, knowing their contentious mind. For they do not bear good exhortations, but shake them off by the perversity of their mind."
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« Λήψονται εἰς ματαιότητα τὰς πόλεις σου. » ᾿Αποκτενεῖς δὲ αὐτοὺς, φησὶν, οὐκ ἀδίκως, ἀλλ᾿ ἐπειδὴ μάτην τὰς πόλεις οἰκήσουσιν, ὄνησιν οὐδεμίαν ἐκ τῶν σῶν νόμων καρπούμενοι.
« Lēpsontai eis mataiotēta tas poleis sou. » ᾿Apokteneis de autous, phēsin, ouk adikōs, all᾿ epeidē matēn tas poleis oikēsousin, onēsin oudemian ek tōn sōn nomōn karpoumenoi.
"They will take your cities in vain." "You will kill them," he says, "not unjustly, but because they will inhabit the cities in vain, reaping no benefit from your laws."
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Οὐχὶ τοὺς μισοῦντάς σε, Κύριε, ἐμίσησα, καὶ ἐπὶ τοὺς ἐχθρούς σου ἐξετηκόμην; Τέλειον μίσος ἐμίσουν αὐτοὺς, εἰς ἐχθροὺς ἐγένοντό μοι. » Τῆς σῆς ἐξήρτημαι ἀγάπης, ὦ Δέσποτα. Ταυτὰ σοὶ βούλομαι καὶ φιλεῖν καὶ μισεῖν. Διά τοι τοῦτο τοὺς μὲν τῆς σῆς ἀντεχομένους θεραπείας καὶ φιλῶ καὶ γεραίρω· τοὺς δὲ μισοῦντάς σε, οὐ μόνον μισῶ, ἀλλὰ καὶ ἀνιώμενος ἐπ᾿ αὐτοῖς, καὶ τηκόμενος διατελῶ. Μισῶ μὲν γὰρ ὡς παρανόμους, οἰκτείρω δὲ ὡς ἀνθρώπους. Καὶ πενθεῖν μὲν αὐτοὺς διὰ τὴν φυσικὴν συμπάθειαν ἀναγκάζομαι · βδελύττομαι δὲ πάλιν αὐτοὺς διὰ τὴν πολλὴν πονηρίαν.
Ouchi tous misountas se, Kyrie, emisēsa, kai epi tous echthrous sou exetēkomēn? Teleion misos emisoun autous, eis echthrous egenonto moi. » Tēs sēs exērtēmai agapēs, ō Despota. Tauta soi boulomai kai philein kai misein. Dia toi touto tous men tēs sēs antechomenous therapeias kai philō kai gerairō; tous de misountas se, ou monon misō, alla kai aniōmenos ep᾿ autois, kai tēkomenos diatelō. Misō men gar hōs paranomous, oikteirō de hōs anthrōpous. Kai penthein men autous dia tēn physikēn sympatheian anankazomai ; bdelyttomai de palin autous dia tēn pollēn ponērian.
"Did I not hate those who hate you, O Lord, and waste away over your enemies? I hated them with perfect hatred; they became my enemies." "I hang upon love for you, Master. I wish to love and hate the same things as you. That is why I both love and honor those who hold fast to your service; but those who hate you I not only hate, but also continue grieving and wasting away over them. For I hate them as lawless, but pity them as human beings. I am compelled to mourn them by natural sympathy, but again I loathe them for their great wickedness."
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« Δοκίμασόν με, ὁ Θεὸς, καὶ γνῶθι τὴν καρδίαν μου· ἔτασόν με, καὶ γνῶθι τὰς τρίβους μου. Καὶ ἴδε εἰ ὁδὸς ἀνομίας ἐν ἐμοὶ, καὶ ὁδήγησόν με ἐν ὁδῷ αἰωνίᾳ. » Ταῦτα ἐγὼ μὲν οὕτως ἔχειν ὑπολαμβάνω· σὲ δὲ παρακαλῶ, τὸν ἄριστον τῶν ψυχῶν ἰατρὸν, τὸν ἐμὸν βίον καταμαθεῖν ἀκριβῶς, καὶ τὰ τῆς καρδίας ἐξετάσαι κινήματα · κἄν τι τῶν σῶν νόμων ἐναντίον ἐν τούτοις εὑρεθῇ, ὑπὸ τῆς σῆς εὐθυνθῆναι σοφίας ἀντιβολῶ, καὶ πρὸς τὴν αἰώνιον ὁδηγηθῆναι πορείαν. Ταῦτα ἐῤῥέθη μὲν ὑπὸ τοῦ μακαρίου Δαβίδ, προεῤῥέθη δὲ εἰς Ἰωσίαν τὸν εὐσεβῆ, πρόκειται δὲ πᾶσι τοῖς βουλομένοις ἀφορμὴ σωτηρίας.
« Dokimason me, ho Theos, kai gnōthi tēn kardian mou; etason me, kai gnōthi tas tribous mou. Kai ide ei hodos anomias en emoi, kai hodēgēson me en hodǭ aiōnią. » Tauta egō men houtōs echein hypolambanō; se de parakalō, ton ariston tōn psychōn iatron, ton emon bion katamathein akribōs, kai ta tēs kardias exetasai kinēmata ; kan ti tōn sōn nomōn enantion en toutois heurethę̄, hypo tēs sēs euthynthēnai sophias antibolō, kai pros tēn aiōnion hodēgēthēnai poreian. Tauta errhethē men hypo tou makariou Dabid, proerrhethē de eis Iōsian ton eusebē, prokeitai de pasi tois boulomenois aphormē sōtērias.
"Test me, O God, and know my heart; examine me and know my paths. And see if there is a way of lawlessness in me, and guide me in the everlasting way." "I suppose these things are so; but I ask you, the best physician of souls, to learn my life precisely and examine the movements of my heart; and if anything contrary to your laws is found in them, I plead to be straightened by your wisdom and guided to the everlasting journey." These words were spoken by the blessed David, spoken beforehand of the pious Josiah, and set before all who wish as an occasion of salvation.
Chapter 139
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« Εἰς τὸ τέλος, Ψαλμὸς τῷ Δαβίδ. » Διωκόμενος ὑπὸ τοῦ Σαούλ ὁ μακάριος Δαβίδ, εἰς ἐπικουρίαν καλεῖ τὸν τῶν ὅλων θεόν. « Ἐξελοῦ με, Κύριε, ἐξ ἀνθρώπου πονηροῦ, ἀπὸ ἀνδρὸς ἀδίκου ῥῦσαί με. » "Αδικος ὁ Σαούλ, καὶ περὶ τὸν εὐεργέτην ἀχάριστος. Οὐ γὰρ μόνον οὐδὲν ἠδικηκότα τὸν θεῖον Δαβίδ, ἀλλὰ καὶ πολλῶν αὐτῷ γενόμενον πρόξενον ἀγαθῶν, ἐσπούδαζεν ἀνελεῖν.
« Eis to telos, Psalmos tǭ Dabid. » Diōkomenos hypo tou Saoul ho makarios Dabid, eis epikourian kalei ton tōn holōn theon. « Exelou me, Kyrie, ex anthrōpou ponērou, apo andros adikou rhysai me. » "Adikos ho Saoul, kai peri ton euergetēn acharistos. Ou gar monon ouden ēdikēkota ton theion Dabid, alla kai pollōn autǭ genomenon proxenon agathōn, espoudazen anelein.
"For the end; a psalm of David." Pursued by Saul, the blessed David calls the God of all to his help. "Rescue me, O Lord, from an evil man; deliver me from an unjust man." Saul was unjust and ungrateful toward his benefactor. For he strove to kill the divine David, who had not only done him no wrong but had brought him many good things.
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« Οἵτινες ἐλογίσαντο ἀδικίαν ἐν καρδίᾳ, ὅλην τὴν ἡμέραν παρετάσσοντο πολέμους. » Οὐ γὰρ μόνον πονηροῖς ἐχρήσατο λογισμοῖς, ἀλλὰ καὶ τὰ ἔργα προσέθηκε τοῖς λογισμοῖς. Τὸ δὲ, ὅλην τὴν ἡμέραν, ὁ Σύμμαχος, κατὰ πᾶσαν ἡμέραν, ἡρμήνευσεν.
« Hoitines elogisanto adikian en kardią, holēn tēn hēmeran paretassonto polemous. » Ou gar monon ponērois echrēsato logismois, alla kai ta erga prosethēke tois logismois. To de, holēn tēn hēmeran, ho Symmachos, kata pasan hēmeran, hērmēneusen.
"Who devised injustice in their heart; all day long they set battles in array." For he not only used evil thoughts but also added deeds to the thoughts. "All day long" Symmachus rendered "every day."
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« Ἠκόνησαν γλῶσσαν αὐτῶν ὡσεὶ ὄφεως· ἰὲς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν. » Δόλῳ γὰρ χρησάμενος πολλάκις ἀνελεῖν αὐτὸν ἐπεχείρησε· καὶ πολλάκις ὀμωμοκὼς, καὶ φιλικοῖς χρησάμενος λόγοις, παρέβη τοὺς ὅρκους. Τὴν ὕπουλον τοίνυν γνώμην, καὶ τὸν κεκρυμμένον δόλον, εἰκότως ἀπείκασε τῷ τῶν ἑρπιστικῶν θηρίων ἰῷ.
« Ēkonēsan glōssan autōn hōsei opheōs; ies aspidōn hypo ta cheilē autōn. » Dolǭ gar chrēsamenos pollakis anelein auton epecheirēse; kai pollakis omōmokōs, kai philikois chrēsamenos logois, parebē tous horkous. Tēn hypoulon toinyn gnōmēn, kai ton kekrymmenon dolon, eikotōs apeikase tǭ tōn herpistikōn thēriōn iǭ.
"They sharpened their tongue like a serpent's; the venom of asps is under their lips." For using deceit he often tried to kill him; and often, after swearing and using friendly words, he broke his oaths. Fittingly, then, he likened the treacherous mind and the hidden deceit to the venom of creeping beasts.
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« Φύλαξόν με, Κύριε, ἐκ χειρὸς ἁμαρτωλοῦ, ἀπὸ ἀνθρώπων ἀδίκων ἐξελοῦ με. » Δικαίῳ πρέπουσα ἡ εὐχή. Οὐ γὰρ τοῖς ἐχθροῖς ὅλεθρον, ἀλλ᾿ ἑαυτῷ σωτηρίαν αἰτεῖ, « Οἵτινες διελογίσαντο τοῦ ὑποσκελίσαι τὰ διαβήματά μου. » Ἐξελαυνόμενος ὑπὸ τοῦ Σαούλ ὁ μακάριος Δαβὶδ πρὸς τοὺς ᾿Αλλοφύλους κατέφυγε · δυσσεβεῖς δὲ ἐκεῖνοι, καὶ πάσης παρανομίας ἐργάται. Καὶ διὰ τοῦτο τοιγαροῦν ἀξιάγαστος, ὡς πανταχοῦ φύλαξ τῆς εὐσεβείας γενόμενος, καὶ δουλεῦσαι ταῖς ἀνάγκαις οὐκ ἀνεχόμενος. ᾿Αλλ' ὁ μὲν, φησὶν, οὗτος ὁ ἐξελαύνων με, μικροῦ δεῖν ὑπεσκέλισέ μου τῆς εὐσεβείας τὰ διαβήματα.
« Phylaxon me, Kyrie, ek cheiros hamartōlou, apo anthrōpōn adikōn exelou me. » Dikaiǭ prepousa hē euchē. Ou gar tois echthrois holethron, all᾿ heautǭ sōtērian aitei, « Hoitines dielogisanto tou hyposkelisai ta diabēmata mou. » Exelaunomenos hypo tou Saoul ho makarios Dabid pros tous ᾿Allophylous katephyge ; dyssebeis de ekeinoi, kai pasēs paranomias ergatai. Kai dia touto toigaroun axiagastos, hōs pantachou phylax tēs eusebeias genomenos, kai douleusai tais anankais ouk anechomenos. ᾿All' ho men, phēsin, houtos ho exelaunōn me, mikrou dein hypeskelise mou tēs eusebeias ta diabēmata.
"Keep me, O Lord, from the hand of the sinner; rescue me from unjust men." The prayer befits a righteous man. For he does not ask destruction for his enemies, but salvation for himself. "Who devised to trip up my steps." Driven out by Saul, the blessed David fled to the Philistines; and they were ungodly and workers of every lawlessness. And for this reason he is admirable, since he proved a guardian of piety everywhere and did not consent to be enslaved to necessities. "But this man who drove me out," he says, "almost tripped up the steps of my piety."
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« Ἔκρυψαν ὑπερήφανοι παγίδα μοι, καὶ σχοινίοις διέτειναν παγίδα τοῖς ποσί μου, ἐχόμενα τρίβου σκάνδαλα ἔθεντό μοι. » Ὑπερήφανον αὐτὸν καλεῖ τὸν Σαούλ. Παγίδα δὲ, καὶ σχοινία, καὶ σκάνδαλα, τὰς διαφόρους ἐπιβουλὰς, τοὺς λόχους, τὰς ἐνέδρας. Εἴρηκε δὲ ταῦτα τροπικῶς, ἐκ μεταφορᾶς τῶν θηρευόντων καὶ ἁρπεδόνας, καὶ ποδάγρας, καὶ δίκτυα διατεινόντων.
« Ekrypsan hyperēphanoi pagida moi, kai schoiniois dieteinan pagida tois posi mou, echomena tribou skandala ethento moi. » Hyperēphanon auton kalei ton Saoul. Pagida de, kai schoinia, kai skandala, tas diaphorous epiboulas, tous lochous, tas enedras. Eirēke de tauta tropikōs, ek metaphoras tōn thēreuontōn kai harpedonas, kai podagras, kai diktya diateinontōn.
"The proud hid a snare for me, and with cords spread a snare for my feet; beside the path they set stumbling blocks for me." He calls Saul himself proud; and the snare, cords, and stumbling blocks are the various plots, ambushes, and lurking places. He said this figuratively, by a metaphor from hunters who stretch out nooses, foot-traps, and nets.
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Εἶπα τῷ Κυρίῳ· Θεός μου εἶ σύ.» Ἐγὼ δὲ, τῶν ἀνθρωπίνων ἁπάντων καταφρονήσας ἐμαυτόν σοι ἀνέθηκα, καὶ σὲ οἶδα Κύριον καὶ Θεὸν, καὶ τὴν παρὰ σοῦ προσμένω βοήθειαν. « Ἐνώτισαι, Κύριε, τὴν φωνὴν τῆς δεήσεώς μου.
Eipa tǭ Kyriǭ; Theos mou ei sy.» Egō de, tōn anthrōpinōn hapantōn kataphronēsas emauton soi anethēka, kai se oida Kyrion kai Theon, kai tēn para sou prosmenō boētheian. « Enōtisai, Kyrie, tēn phōnēn tēs deēseōs mou.
"I said to the Lord: You are my God." "But I, despising all human things, dedicated myself to you; I know you as Lord and God and wait for help from you." "Give ear, O Lord, to the voice of my supplication."
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« Κύριε, Κύριε, δύναμις τῆς σωτηρίας μου.» Πιστεύοντος καὶ ποθοῦντος ὁ διπλασιασμός. Ἐν σοὶ, φησὶν, ἔχω τὴν τῆς σωτηρίας ἐλπίδα · σὺ γὰρ μόνος παρέχειν τὴν σωτηρίαν ἰσχύεις. · Ἐπεσκίασας ἐπὶ τὴν κεφαλήν μου ἐν ἡμέρᾳ πολέμου. » Καὶ τοῦτο τῇ πείρᾳ μεμάθηκα. Καὶ γὰρ ἡνίκα τὴν πρὸς τὸν Γολιάθ ἀνεδεξάμην μονομαχίαν, καὶ ὅτε τοῖς ᾿Αλλοφύλοις παρεταξάμην, καθάπερ ἀσπίδι με τῇ σῇ ῥοπῇ περιέφραξας.
« Kyrie, Kyrie, dynamis tēs sōtērias mou.» Pisteuontos kai pothountos ho diplasiasmos. En soi, phēsin, echō tēn tēs sōtērias elpida ; sy gar monos parechein tēn sōtērian ischyeis. ; Epeskiasas epi tēn kephalēn mou en hēmerą polemou. » Kai touto tę̄ peirą memathēka. Kai gar hēnika tēn pros ton Goliath anedexamēn monomachian, kai hote tois ᾿Allophylois paretaxamēn, kathaper aspidi me tę̄ sę̄ rhopę̄ periephraxas.
"O Lord, O Lord, the power of my salvation." The doubling belongs to one who believes and longs. "In you," he says, "I have the hope of salvation; for you alone are able to provide salvation." "You overshadowed my head in the day of battle." "And this I have learned by experience. For when I took on the single combat with Goliath, and when I was drawn up against the Philistines, you fenced me about with your help as with a shield."
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« Μὴ παραδῷς με, Κύριε, ἀπὸ τῆς ἐπιθυμίας μου ἁμαρτωλῷ. » Ὁ δὲ Σύμμαχος οὕτως· Μὴ δῷς, Κύριε, τὰς ἐπιθυμίας τοῦ παρανόμου. Ὁμοίως δὲ καὶ ὁ Θεοδοτίων, καὶ ὁ ᾿Ακύλας. Τῆς ἐμῆς, φησὶν, ἐφιεμένῳ σφαγῆς μὴ δῶς τὴν τῆς ἐπιθυμίας ἀπόλαυσιν. Καὶ κατὰ τοὺς Ἑβδομήκοντα οὕτω νοητέον, Μὴ δι' ἐμοῦ ἀπολαύσαι ὧν γλίχεται. Ἐγὼ μὲν γὰρ ἐπιθυμῶ σωθῆναι· ἐκεῖνος δὲ ἐπιθυμεῖ ἀνελεῖν με. Μὴ τοίνυν τὴν ἐμὴν ἐπιθυμίαν ἐκείνῳ παράσχῃς. « Διελογίσαντο κατ᾿ ἐμοῦ μὴ ἐγκαταλίπῃς με, μήποτε ὑψωθῶσιν. • Πάντα λογισμὸν κινοῦσι κατὰ τῆς ἐμῆς σφαγῆς· μὴ τοίνυν με τῆς σῆς γυμνώσῃς προνοίας, ἵνα μὴ πρόφασιν αὐτοῖς ἀλαζονείας παράσχῃς. « Ἡ κεφαλὴ τοῦ κυκλώματος αὐτῶν, κόπος τῶν χειλέων αὐτῶν καλύψει αὐτούς. » Ἐντεῦθεν προλέγει τὰ ἐσόμενα αὐτοῖς κακά. Τοῦτο δὲ σαφέστερον ὁ Σύμμαχος ἡρμήνευσεν· Ὁ πικρασμός τῶν κυκλούντων με, ὁμόχθος τῶν χειλέων αὐτῶν πωμασάτω αὐτούς. Ταῖς οἰκείαις, φησὶν, ἐπιβουλαῖς περιπέσοιεν, καὶ ἃ κατ᾿ ἐμοῦ τεκταίνουσιν ὑπομείναιεν, καὶ ἡ κατ᾿ ἐμοῦ τυρευομένη πικρία τοὺς ταύτῃ χρωμένους παντελῶς συγκαλύψαι. Τοῦτο ἔοικε τῷ ἐν τῷ ἑβδόμῳ εἰρημένῳ ψαλμῷ· « Λάκκον ὥρυξε καὶ ἔσκαψεν αὐτὸν, καὶ ἐμπεσεῖται εἰς βόθρον, ὃν εἰργάσατο. »
« Mē paradǭs me, Kyrie, apo tēs epithymias mou hamartōlǭ. » Ho de Symmachos houtōs; Mē dǭs, Kyrie, tas epithymias tou paranomou. Homoiōs de kai ho Theodotiōn, kai ho ᾿Akylas. Tēs emēs, phēsin, ephiemenǭ sphagēs mē dōs tēn tēs epithymias apolausin. Kai kata tous Hebdomēkonta houtō noēteon, Mē di' emou apolausai hōn glichetai. Egō men gar epithymō sōthēnai; ekeinos de epithymei anelein me. Mē toinyn tēn emēn epithymian ekeinǭ paraschę̄s. « Dielogisanto kat᾿ emou mē enkatalipę̄s me, mēpote hypsōthōsin. • Panta logismon kinousi kata tēs emēs sphagēs; mē toinyn me tēs sēs gymnōsę̄s pronoias, hina mē prophasin autois alazoneias paraschę̄s. « Hē kephalē tou kyklōmatos autōn, kopos tōn cheileōn autōn kalypsei autous. » Enteuthen prolegei ta esomena autois kaka. Touto de saphesteron ho Symmachos hērmēneusen; Ho pikrasmos tōn kyklountōn me, homochthos tōn cheileōn autōn pōmasatō autous. Tais oikeiais, phēsin, epiboulais peripesoien, kai ha kat᾿ emou tektainousin hypomeinaien, kai hē kat᾿ emou tyreuomenē pikria tous tautę̄ chrōmenous pantelōs synkalypsai. Touto eoike tǭ en tǭ hebdomǭ eirēmenǭ psalmǭ; « Lakkon hōryxe kai eskapsen auton, kai empeseitai eis bothron, hon eirgasato. »
"Do not hand me over, O Lord, from my desire to the sinner." Symmachus has: "Do not give, O Lord, the desires of the lawless man"; Theodotion and Aquila likewise. "Do not give him," he says, "who longs for my slaughter, the enjoyment of his desire." And according to the Seventy it is to be understood thus: "Let him not enjoy through me what he craves. For I desire to be saved, and he desires to kill me. Do not, then, give my desire to him." "They plotted against me; do not forsake me, lest they be exalted." "They stir every thought against my life; do not, then, strip me of your providence, lest you give them occasion for arrogance." "The head of their encircling, the toil of their lips will cover them." From here he foretells the evils that will befall them. Symmachus rendered this more clearly: "The bitterness of those who surround me, the toil of their lips, let it cover them." "May they fall into their own plots," he says, "and suffer what they contrive against me, and may the bitterness devised against me entirely cover those who use it." This resembles what is said in the seventh psalm: "He dug a pit and hollowed it out, and he will fall into the hole he made."
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« Πεσοῦνται ἐπὶ αὐτοὺς ἄνθρακες, ἐν πυρὶ καταβαλεῖς αὐτούς. » Οἷον γάρ τινι πυρὶ τῇ ὀργῇ καταναλώσεις αὐτούς. « Ἐν ταλαιπωρίαις, καὶ οὐ μὴ ὑποστῶσιν. • Περιπεσοῦνται συμφοραῖς, καὶ οὐ περιέσονται τούτων. Ταῦτα δὲ συνέβη τῷ Σαούλ ἐν τῷ κατὰ τοὺς ᾿Αλλοφύλους πολέμῳ. Ἐκεῖ γὰρ σφαγεὶς ἐδέξατο τοῦ βίου τὸ πέρας.
« Pesountai epi autous anthrakes, en pyri katabaleis autous. » Hoion gar tini pyri tę̄ orgę̄ katanalōseis autous. « En talaipōriais, kai ou mē hypostōsin. • Peripesountai symphorais, kai ou periesontai toutōn. Tauta de synebē tǭ Saoul en tǭ kata tous ᾿Allophylous polemǭ. Ekei gar sphageis edexato tou biou to peras.
"Coals will fall upon them, and you will cast them down in fire." "As by a kind of fire you will consume them with your wrath." "In miseries, and they will not stand." "They will fall into misfortunes and will not survive them." This befell Saul in the war against the Philistines; for there he was slain and received the end of his life.
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« ᾿Ανήρ γλωσσώδης οὐ κατευθυνθήσεται ἐπὶ τῆς γῆς. » Τοὺς διαβάλλοντας αὐτὸν συνεχῶς παρὰ τῷ Σαούλ διὰ τούτων αἰνίττεται, τὸν Δωήκ, τοὺς Ζιφαίους, τοὺς ἄλλους, οἱ πολλαῖς συκοφαντίαις ἐκέχρηντο. Καὶ διδάσκει ὡς διαμαρτάνουσι τοῦ σκοποῦ οἱ πλούτου χάριν καὶ δυναστείας τῇ ψευδολογίᾳ χρώμενοι, καὶ οὐ τυγχάνουσιν ὧν ἐφίενται. • ῎Ανδρα ἄδικον κακὰ θηρεύσει εἰς διαφθοράν. » Ταῦτα γὰρ καὶ ὁ Σαούλ ὑπέμεινεν· ἤλω γὰρ ἐν τῷ πολέμῳ, καὶ ἐδέξατο τὴν θανατηφόρον πληγήν.
« ᾿Anēr glōssōdēs ou kateuthynthēsetai epi tēs gēs. » Tous diaballontas auton synechōs para tǭ Saoul dia toutōn ainittetai, ton Dōēk, tous Ziphaious, tous allous, hoi pollais sykophantiais ekechrēnto. Kai didaskei hōs diamartanousi tou skopou hoi ploutou charin kai dynasteias tę̄ pseudologią chrōmenoi, kai ou tynchanousin hōn ephientai. • ᾿Andra adikon kaka thēreusei eis diaphthoran. » Tauta gar kai ho Saoul hypemeinen; ēlō gar en tǭ polemǭ, kai edexato tēn thanatēphoron plēgēn.
"A talkative man will not prosper on the earth." By this he hints at those who continually slandered him before Saul, Doeg, the Ziphites, and the others who used many false accusations. And he teaches that those who use lying for the sake of wealth and power miss their aim and do not obtain what they seek. "Evils will hunt down the unjust man to destruction." For Saul too suffered these things; he was caught in the war and received the fatal blow.
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« "Ἔγνων ὅτι ποιήσει Κύριος τὴν κρίσιν τῶν πτωχῶν, καὶ τὴν δίκην τῶν πενήτων. » Μεμάθηκα, φησὶ, τῆς θείας ψήφου τὸ δίκαιον, καὶ οἶδα ὅτι τοὺς πάσης ἀνθρωπείας βοηθείας ἐρήμους οὐκ ἐάσει προχείρους τοῖς πολεμοῦσιν εἰς βλάβην, ἀλλὰ πράξεται δίκας τοὺς ἀδίκους ἀξίας.
« "Egnōn hoti poiēsei Kyrios tēn krisin tōn ptōchōn, kai tēn dikēn tōn penētōn. » Memathēka, phēsi, tēs theias psēphou to dikaion, kai oida hoti tous pasēs anthrōpeias boētheias erēmous ouk easei procheirous tois polemousin eis blabēn, alla praxetai dikas tous adikous axias.
"I know that the Lord will execute judgment for the poor and justice for the needy." "I have learned the justice of the divine sentence," he says, "and I know that he will not leave those bereft of all human help ready to be harmed by those who make war on them, but will exact the penalty the unjust deserve."
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« Πλὴν δίκαιοι ἐξομολογήσονται τῷ ὀνόματί σου, καὶ κατοικήσουσιν εὐθεῖς σὺν τῷ προσώπῳ σου. » Τούτου δὴ χάριν ὁ τῶν δικαίων ἀνυμνεῖ σε χορός, ταύτης παρὰ σοῦ τῆς κηδεμονίας τυγχάνων. Καὶ τὴν σὴν ἀγαπῶσι προεδρείαν, ἀεί σε φανταζόμενοι, καὶ τὸ σὸν ὁρᾶν ὑπολαμβάνοντες πρόσωπον. Τοιοῦτόν ἐστι τὸ ἐν τῷ πέμπτῳ καὶ δεκάτῳ εἰρημένον ψαλμῷ, « Προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντὸς, ὅτι ἐκ δεξιῶν μου ἐστιν, ἵνα μὴ σαλευθῶ. »
« Plēn dikaioi exomologēsontai tǭ onomati sou, kai katoikēsousin eutheis syn tǭ prosōpǭ sou. » Toutou dē charin ho tōn dikaiōn anymnei se choros, tautēs para sou tēs kēdemonias tynchanōn. Kai tēn sēn agapōsi proedreian, aei se phantazomenoi, kai to son horan hypolambanontes prosōpon. Toiouton esti to en tǭ pemptǭ kai dekatǭ eirēmenon psalmǭ, « Proōrōmēn ton Kyrion enōpion mou diapantos, hoti ek dexiōn mou estin, hina mē saleuthō. »
"Surely the righteous will confess your name, and the upright will dwell with your face." "For this reason the choir of the righteous hymns you, obtaining this care from you. And they love your presence, always picturing you and supposing they see your face." Such is what is said in the fifteenth psalm: "I saw the Lord always before me, for he is at my right hand, that I may not be shaken."
Chapter 140
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« Ψαλμὸς τῷ Δαβίδ. » Καὶ οὗτος ὁ ψαλμὸς τὴν αὐτὴν ἔχει τῷ προτεταγμένῳ διάνοιαν · διωκόμενος γὰρ ὑπὸ τοῦ Σαούλ ἀντιβολεῖ τὸν Θεόν. • Κύριε, ἐκέκραξα πρὸς σὲ, εἰσάκουσόν μου. » Κραυγὴν γὰρ καλεῖ τὴν τῆς ψυχῆς προθυμίαν. Οὕτω γὰρ καὶ Μωσοῦ σιγῶντος ὁ Θεὸς ἔφη, « Τί βοᾷς πρός με; » « Πρόσχες τῇ φωνῇ τῆς δεήσεώς μου ἐν τῷ κεκραγέναι με πρὸς σέ. » Εὐμενῶς, φησὶ, Δέσποτα, δέξαι τὴν ἐμὴν ἱκετείαν.
« Psalmos tǭ Dabid. » Kai houtos ho psalmos tēn autēn echei tǭ protetagmenǭ dianoian ; diōkomenos gar hypo tou Saoul antibolei ton Theon. • Kyrie, ekekraxa pros se, eisakouson mou. » Kraugēn gar kalei tēn tēs psychēs prothymian. Houtō gar kai Mōsou sigōntos ho Theos ephē, « Ti boąs pros me? » « Prosches tę̄ phōnę̄ tēs deēseōs mou en tǭ kekragenai me pros se. » Eumenōs, phēsi, Despota, dexai tēn emēn hiketeian.
"A psalm of David." This psalm too has the same sense as the one before it; for, pursued by Saul, he entreats God. "O Lord, I cried to you; hear me." He calls the eagerness of the soul a "cry." So too when Moses was silent God said, "Why do you cry to me?" "Attend to the voice of my supplication when I cry to you." "Accept my supplication favorably, Master."
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« Κατευθυνθήτω ἡ προσευχή μου, ὡς θυμίαμα ἐνώπιόν σου· ἔπαρσις τῶν χειρῶν μου θυσία ἑσπερινή.» Τῇ προσευχῇ συνέζευξε τὴν πρᾶξιν τῆς ἀρετῆς. Ἡ γὰρ ἔπαρσις τῶν χειρῶν ταύτην παραδηλοῖ· τὴν ἐργασίαν γὰρ αἱ χεῖρες ἐνεχειρίσθησαν. Ἱκετεύει δὲ τῷ τοῦ θυμιάματος ἀτμῷ παραπλησίως ἀναπεμφθῆναι τὴν προσευχὴν, καὶ τὴν ἐκείνου εὐοσμίαν μιμήσασθαι. Ὡσαύτως δὲ καὶ τῶν χειρῶν τὴν ἔκτασιν ἑσπερινῇ θυσίᾳ φανῆναι παραπλησίαν, Ἑσπερινῆς μέντοι, καὶ οὐχ ἑωθινῆς ἐμνημόνευσεν, ἐπειδὴ ἐν συμφοραῖς ἦν καὶ λύπαις· σκότῳ δὲ ἔοικεν ἡ συμφορὰ καὶ νυκτί.
« Kateuthynthētō hē proseuchē mou, hōs thymiama enōpion sou; eparsis tōn cheirōn mou thysia hesperinē.» Tę̄ proseuchę̄ synezeuxe tēn praxin tēs aretēs. Hē gar eparsis tōn cheirōn tautēn paradēloi; tēn ergasian gar hai cheires enecheiristhēsan. Hiketeuei de tǭ tou thymiamatos atmǭ paraplēsiōs anapemphthēnai tēn proseuchēn, kai tēn ekeinou euosmian mimēsasthai. Hōsautōs de kai tōn cheirōn tēn ektasin hesperinę̄ thysią phanēnai paraplēsian, Hesperinēs mentoi, kai ouch heōthinēs emnēmoneusen, epeidē en symphorais ēn kai lypais; skotǭ de eoiken hē symphora kai nykti.
"Let my prayer be directed as incense before you; the lifting of my hands an evening sacrifice." He joined the practice of virtue to prayer; for the lifting of the hands indicates this, since the hands have been entrusted with work. He begs that his prayer may be sent up like the smoke of incense and imitate its fragrance; likewise that the stretching out of his hands may appear like an evening sacrifice. He mentioned the evening and not the morning sacrifice since he was in misfortunes and sorrows; and misfortune resembles darkness and night.
140.3PG 80 80:1947
« Θοῦ, Κύριε, φυλακὴν τῷ στόματί μου, καὶ θύραν περιοχῆς περὶ τὰ χείλη μου. » Δύο μὲν ὁ Δημιουργὸς ἔδωκε τῇ γλώττῃ τείχεα, τὸ τῶν ὀδόντων, καὶ τὸ τῶν χειλέων, τὰς ἀλόγους αὐτῆς ὑπέχων ὁρμάς. ᾿Αλλ᾿ ὅμως ὁ Προφήτης καὶ ἑτέρας ἀπολαῦσαι παρακαλεῖ φυλακῆς, δεδιὼς μή τι φθέγξηται σχετλιάζων οὐκ εὐπρεπές. Ὅτι γὰρ οὐδ᾽ ὑπὸ τοῦ Σαούλ διωκόμενος εἰπεῖν τι βλάσφημον ἠνέσχετο πώποτε, μαρτυρεῖ ἡ ἱστορία. ᾿Αλλὰ γὰρ ἀναιρεῖν αὐτὸν πειραθέντων, αὐτὸς Χριστὸν ὠνόμασε Κυρίου. Καὶ πρὸς αὐτὸν διαλεγόμενος, δοῦλον ἑαυτὸν ἀποκαλεῖ, καὶ τὸν μηνύσαντα τὴν σφαγὴν αὐτοῦ, ταύτην πεποιηκέναι νεανιευσάμενον, ἀνεῖλεν, εἰρηκώς · · Τὸ αἷμά σου ἐπὶ τὴν κεφαλὴν σου, ὅτε σὲ εἶπας ἀνῃρηκέναι τὸν Χριστὸν Κυρίου. »
« Thou, Kyrie, phylakēn tǭ stomati mou, kai thyran periochēs peri ta cheilē mou. » Dyo men ho Dēmiourgos edōke tę̄ glōttę̄ teichea, to tōn odontōn, kai to tōn cheileōn, tas alogous autēs hypechōn hormas. ᾿All᾿ homōs ho Prophētēs kai heteras apolausai parakalei phylakēs, dediōs mē ti phthenxētai schetliazōn ouk euprepes. Hoti gar oud᾽ hypo tou Saoul diōkomenos eipein ti blasphēmon ēnescheto pōpote, martyrei hē historia. ᾿Alla gar anairein auton peirathentōn, autos Christon ōnomase Kyriou. Kai pros auton dialegomenos, doulon heauton apokalei, kai ton mēnysanta tēn sphagēn autou, tautēn pepoiēkenai neanieusamenon, aneilen, eirēkōs ; ; To haima sou epi tēn kephalēn sou, hote se eipas anę̄rēkenai ton Christon Kyriou. »
"Set, O Lord, a guard on my mouth and a door of enclosure about my lips." The Creator gave the tongue two walls, the teeth and the lips, restraining its irrational impulses. Yet the prophet asks to enjoy another guard as well, fearing lest in complaint he utter something unseemly. For the history bears witness that even when pursued by Saul he never allowed himself to say anything blasphemous. On the contrary, when they tried to kill Saul, he himself named him the Lord's anointed. And conversing with him, he calls himself his servant; and the man who reported Saul's slaying, boasting that he had done it, he killed, saying: "Your blood be upon your head, for you said you had killed the Lord's anointed."
140.4PG 80 80:1947
« Μὴ ἐκκλίνῃς τὴν καρδίαν μου εἰς λόγους πονηρίας, τοῦ προφασίζεσθαι προφάσεις ἐν ἁμαρτίαις. » Οὐ μόνον γλῶτταν φρουρηθῆναι παρακαλεῖ, ἀλλὰ καὶ αὐτὰ τῆς διανοίας κινήματα, ἵνα μηδὲ ἐν ἐκείνοις ἕτερός τις παρὰ τοὺς θείους νόμους εὑρεθῇ λογισμός. ᾿Αντὶ τοῦ, « Προφασίζεσθαι προφάσεις ἐν ἁμαρτίαις, » ὁ Σύμμαχος εἴρηκεν, ἐννοίας παρανόμους. Καὶ κατὰ τοὺς Ἑβδομήκοντα δὲ οὕτω νοητέον· Ἠδύνατο λογίσασθαι ὁ μακάριος Δαβίδ, ὅτι Ἐχθρὸς καὶ πολέμιος ὁ Σαούλ, καὶ τῆς σφαγῆς ἐφιέμενος τῆς ἐμῆς· οὐκ ἄδικον τοίνυν ἀνελεῖν τὸν τοιοῦτον, τοῦ νόμου διαγορεύοντος, • ᾿Αγαπήσεις τὸν πλησίον σου, καὶ μισήσεις τὸν ἐχθρόν σου. » ᾿Αλλὰ τὴν εὐαγγελικὴν προθεωρῶν πολιτείαν, κατ᾿ ἐκείνην ἤθελε βιοῦν· καὶ εὔχεται μηδεμίαν πρόφασιν εἰς ἁμαρτίαν λαβεῖν. • Σὺν ἀνθρώποις ἐργαζομένοις τὴν ἀνομίαν, καὶ οὐ μὴ συνδυάσω μετὰ τῶν ἐκλεκτῶν αὐτῶν. » Ταῦτα γὰρ, φησὶ, δρῶσιν οἱ τῆς παρανομίας ἐργάται· ἐμοὶ δὲ μὴ εἴη τις πρὸς αὐτοὺς κοινωνία, κἂν τὴν ἄκραν ἔχωσιν εὐκληρίαν. Ἐκλεκτοὺς γὰρ ἐνταῦθα τῶν πονηρῶν τοὺς εὐημεροῦντας καλεῖ,
« Mē ekklinę̄s tēn kardian mou eis logous ponērias, tou prophasizesthai prophaseis en hamartiais. » Ou monon glōttan phrourēthēnai parakalei, alla kai auta tēs dianoias kinēmata, hina mēde en ekeinois heteros tis para tous theious nomous heurethę̄ logismos. ᾿Anti tou, « Prophasizesthai prophaseis en hamartiais, » ho Symmachos eirēken, ennoias paranomous. Kai kata tous Hebdomēkonta de houtō noēteon; Ēdynato logisasthai ho makarios Dabid, hoti Echthros kai polemios ho Saoul, kai tēs sphagēs ephiemenos tēs emēs; ouk adikon toinyn anelein ton toiouton, tou nomou diagoreuontos, • ᾿Agapēseis ton plēsion sou, kai misēseis ton echthron sou. » ᾿Alla tēn euangelikēn protheōrōn politeian, kat᾿ ekeinēn ēthele bioun; kai euchetai mēdemian prophasin eis hamartian labein. • Syn anthrōpois ergazomenois tēn anomian, kai ou mē syndyasō meta tōn eklektōn autōn. » Tauta gar, phēsi, drōsin hoi tēs paranomias ergatai; emoi de mē eiē tis pros autous koinōnia, kan tēn akran echōsin euklērian. Eklektous gar entautha tōn ponērōn tous euēmerountas kalei,
"Do not incline my heart to words of wickedness, to make excuses in sins." He asks that not only his tongue be guarded but also the very movements of his mind, so that not even in them may any thought be found contrary to the divine laws. For "to make excuses in sins" Symmachus said "lawless thoughts." According to the Seventy it is to be understood thus: the blessed David could have reasoned: "Saul is my enemy and foe and longs for my slaughter; it is not unjust, then, to kill such a man, since the law says, You shall love your neighbor and hate your enemy." But foreseeing the way of life of the Gospel, he wished to live by it, and he prays to take no occasion for sin. "With men who work lawlessness; and I will not join with their chosen ones." "For the workers of lawlessness do these things; but may I have no fellowship with them, even if they have the height of good fortune." Here he calls the prosperous among the wicked "chosen ones."
140.5PG 80 80:1949
« Παιδεύσει με δίκαιος ἐν ἐλέει, καὶ ἐλέγξει με· ἔλαιον δὲ ἁμαρτωλοῦ μὴ λιπανάτω τὴν κεφαλήν μου. » Αἱρετώτερά μοι φησὶ, τὰ παρὰ τῶν δικαίων παιδείας χάριν γινόμενα καὶ ὠφελείας λυπηρά, τῶν παρὰ τῶν ἁμαρτωλῶν προσφερομένων ἡδέων, κἂν δίκην ἐλαίου λαμπρύναντος κεφαλὴν, θυμηρεστέραν μοι ταῦτα παρέχει ζωήν. Αἱροῦμαι γὰρ παρὰ τῶν δικαίων παιδεύεσθαι, ἢ παρὰ τῶν ἁμαρτωλῶν θεραπεύεσθαι. « "Ὅτι ἔτι καὶ ἡ προσευχή μου ἐν ταῖς εὐδοκίαις αὐτῶν. › Ὁ δὲ Σύμμαχος οὕτως· Ἔτι δὲ καὶ ἡ προσευχή μου ἐντὸς τῶν κακιῶν αὐτῶν. Τοσοῦτον γὰρ ἀπέχω τοῦ τὴν ἐκείνων εὐημερίαν ζηλῶσαι, ὅτι καὶ αὐτοὺς εὔχομαι μεταβληθῆναι, ἵνα μεταβληθείσης τῆς εὐπραξίας λάβωσι κακίας μεταβολήν.
« Paideusei me dikaios en eleei, kai elenxei me; elaion de hamartōlou mē lipanatō tēn kephalēn mou. » Hairetōtera moi phēsi, ta para tōn dikaiōn paideias charin ginomena kai ōpheleias lypēra, tōn para tōn hamartōlōn prospheromenōn hēdeōn, kan dikēn elaiou lamprynantos kephalēn, thymēresteran moi tauta parechei zōēn. Hairoumai gar para tōn dikaiōn paideuesthai, ē para tōn hamartōlōn therapeuesthai. « "Hoti eti kai hē proseuchē mou en tais eudokiais autōn. › Ho de Symmachos houtōs; Eti de kai hē proseuchē mou entos tōn kakiōn autōn. Tosouton gar apechō tou tēn ekeinōn euēmerian zēlōsai, hoti kai autous euchomai metablēthēnai, hina metablētheisēs tēs eupraxias labōsi kakias metabolēn.
"The righteous will discipline me in mercy and reprove me; but let not the oil of the sinner anoint my head." "The painful things done by the righteous for discipline and benefit," he says, "are more to be chosen by me than the pleasures offered by sinners, even if, like oil brightening the head, they give me a more pleasant life. For I prefer to be disciplined by the righteous rather than flattered by sinners." "For still my prayer too is in their good pleasures." Symmachus has: "And still my prayer is in the midst of their wickednesses." "I am so far from envying their prosperity that I pray even for them to be changed, so that, when their good fortune is changed, they may receive a change of their wickedness."
140.6PG 80 80:1949
« Κατεπόθησαν ἐχόμενα πέτρας οἱ κριταὶ αὐτῶν. » Οὐκ εἰς μακρὰν, φησὶ, φροῦδοι γενήσονται, καὶ οἱ τῆς ἄκρας δυναστείας ἐπειλημμένοι, πέτραις ὑφάλοις ὑπὸ ὑδάτων καλυπτομέναις ὑποβρύχιοι παραπλησίως ἔσονται, ἀντὶ τοῦ, λήθη παραδοθήσονται. « ᾿Ακούσονται τὰ ῥήματά μου, ὅτι ἡδύνθησαν. » Τῇ πείρᾳ δὲ μαθόντες τῶν ἐμῶν ῥημάτων τὸ ἀληθὲς, καὶ τῆς τούτων ἡδονῆς καὶ ὠφελείας αἰσθήσονται.
« Katepothēsan echomena petras hoi kritai autōn. » Ouk eis makran, phēsi, phroudoi genēsontai, kai hoi tēs akras dynasteias epeilēmmenoi, petrais hyphalois hypo hydatōn kalyptomenais hypobrychioi paraplēsiōs esontai, anti tou, lēthē paradothēsontai. « ᾿Akousontai ta rhēmata mou, hoti hēdynthēsan. » Tę̄ peirą de mathontes tōn emōn rhēmatōn to alēthes, kai tēs toutōn hēdonēs kai ōpheleias aisthēsontai.
"Their judges were swallowed up near the rock." "Before long," he says, "even those who hold the highest power will vanish and be sunk like rocks hidden under water"; that is, they will be handed over to oblivion. "They will hear my words, for they were made sweet." "Learning by experience the truth of my words, they will perceive both their sweetness and their benefit."
140.7PG 80 80:1949
« Ὡσεὶ πάχος γῆς ἐῤῥάγη ἐπὶ τῆς γῆς, διεσκορπίσθη τὰ ὀστᾶ αὐτῶν παρὰ τὸν ᾅδην. » Πάχος γῆς τὸ συνεχὲς τῆς γῆς καλεῖ, ὃ τῷ ἀρότρῳ τεμνόμενον εἰς βώλους διαιρεῖται. Τούτοις, φησὶ, τοῖς βώλοις παραπλησίως οἱ νῦν ἑστῶτες διαλυθήσονται τῷ θανάτῳ, καὶ ἐν τοῖς τάφοις τὰ τούτων ὀστᾶ σκεδασθήσονται. Παρὰ τὸν ᾄδην γὰρ τοὺς τάφους ἐκάλεσεν.
« Hōsei pachos gēs errhagē epi tēs gēs, dieskorpisthē ta osta autōn para ton hądēn. » Pachos gēs to syneches tēs gēs kalei, ho tǭ arotrǭ temnomenon eis bōlous diaireitai. Toutois, phēsi, tois bōlois paraplēsiōs hoi nyn hestōtes dialythēsontai tǭ thanatǭ, kai en tois taphois ta toutōn osta skedasthēsontai. Para ton ądēn gar tous taphous ekalesen.
"As a clod of earth is broken upon the earth, their bones were scattered beside Hades." He calls the continuous mass of the earth "a clod of earth," which, cut by the plow, is divided into lumps. "Like these lumps," he says, "those who now stand will be dissolved by death, and their bones will be scattered in the tombs." By "beside Hades" he meant the tombs.
140.8PG 80 80:1951
« Ὅτι πρὸς σὲ, Κύριε, Κύριε, οἱ ὀφθαλμοί μου, ἐπὶ σοὶ ἤλπισα, μὴ ἀντανέλῃς τὴν ψυχήν μου. » Ἐγὼ δὲ οὐδενὶ τῶν ἀνθρωπίνων θαῤῥῶ, ἀλλὰ τὴν σὴν προσμένω βοήθειαν, καὶ παρακαλῶ ταύτης τὴν ἐμὴν μὴ γυμνωθῆναι ψυχήν.
« Hoti pros se, Kyrie, Kyrie, hoi ophthalmoi mou, epi soi ēlpisa, mē antanelę̄s tēn psychēn mou. » Egō de oudeni tōn anthrōpinōn tharrhō, alla tēn sēn prosmenō boētheian, kai parakalō tautēs tēn emēn mē gymnōthēnai psychēn.
"For to you, O Lord, O Lord, are my eyes; in you I hoped; do not take away my soul." "I trust in nothing human, but wait for your help, and I ask that my soul be not stripped of it."
140.9PG 80 80:1951
« Φύλαξόν με ἀπὸ παγίδος, ἧς συνεστήσαντό μοι, καὶ ἀπὸ σκανδάλων τῶν ἐργαζομένων τὴν ἀνομίαν.» Τῶν παγίδων τούτων καὶ τῶν σκανδάλων ἐμνημόνευσε καὶ ἐν τῷ πρὸ τούτου ψαλμῷ. Παγίδας δὲ καὶ σκάνδαλα τὰς ἐπιβουλὰς καλεῖ, ὧν ἀπαλλαγῆναι παρακαλεῖ.
« Phylaxon me apo pagidos, hēs synestēsanto moi, kai apo skandalōn tōn ergazomenōn tēn anomian.» Tōn pagidōn toutōn kai tōn skandalōn emnēmoneuse kai en tǭ pro toutou psalmǭ. Pagidas de kai skandala tas epiboulas kalei, hōn apallagēnai parakalei.
"Keep me from the snare they set for me, and from the stumbling blocks of those who work lawlessness." He mentioned these snares and stumbling blocks in the psalm before this too. He calls the plots snares and stumbling blocks, and asks to be freed from them.
140.10PG 80 80:1951
« Πεσοῦνται ἐν ἀμφιβλήστρῳ αὐτοῦ οἱ ἁμαρτωλοί.» Τουτέστι, τοῦ Θεοῦ. Οἱ γὰρ τοῖς ἄλλοις τὰς παγίδας πηγνύντες, καθάπερ τινὶ δικτύῳ, τῇ θείᾳ συλληφθήσονται τιμωρίᾳ, καὶ ἅπερ δρῶσιν ὑπομενοῦσιν, καὶ πείσονται ἃ τοῖς ἄλλοις ἐπάγουσιν. • Καταμόνας εἰμὶ ἐγὼ, ἕως οὗ παρέλθω. » Ἐγὼ δὲ τούτων κεχωρισμένος διατελέσω, ἕως ἂν δέξωμαι τοῦ βίου τὸ πέρας.
« Pesountai en amphiblēstrǭ autou hoi hamartōloi.» Toutesti, tou Theou. Hoi gar tois allois tas pagidas pēgnyntes, kathaper tini diktyǭ, tę̄ theią syllēphthēsontai timōrią, kai haper drōsin hypomenousin, kai peisontai ha tois allois epagousin. • Katamonas eimi egō, heōs hou parelthō. » Egō de toutōn kechōrismenos diatelesō, heōs an dexōmai tou biou to peras.
"Sinners will fall into his net," that is, God's. "For those who fix snares for others will be caught, as in a net, by divine punishment, and will undergo what they do, and suffer what they bring on others." "I am alone until I pass by." "But I will continue separated from them until I receive the end of my life."
Chapter 141
141.1PG 80 80:1951
« Συνέσεως τῷ Δαβίδ, ἐν τῷ εἶναι αὐτὸν ἐν τῷ σπηλαίῳ προσευχόμενον. » Δήλη τοῦ ψαλμοῦ ἡ ὑπόθεσις. Διωκόμενος γὰρ ὁ θεῖος Δαβὶδ ὑπὸ τοῦ Σαούλ, καταφεύγει μὲν ὑπὸ τὸ σπήλαιον, καὶ ἐν τοῖς ἐνδοτάτοις τούτου κατακρύπτεται χωρίοις. Εἶτα θεασάμενος τὸν Σαούλ ἐκεῖ καταχθέντα, τὴν μὲν δειλίαν τῆς διανοίας ἐξήλασε· τὴν δὲ θείαν ἐπικουρίαν ἐκάλεσε, καὶ ταύτης τετύχηκε.
« Syneseōs tǭ Dabid, en tǭ einai auton en tǭ spēlaiǭ proseuchomenon. » Dēlē tou psalmou hē hypothesis. Diōkomenos gar ho theios Dabid hypo tou Saoul, katapheugei men hypo to spēlaion, kai en tois endotatois toutou katakryptetai chōriois. Eita theasamenos ton Saoul ekei katachthenta, tēn men deilian tēs dianoias exēlase; tēn de theian epikourian ekalese, kai tautēs tetychēke.
"Of understanding, for David, when he was in the cave, praying." The subject of the psalm is plain. Pursued by Saul, the divine David took refuge in the cave and hid in its innermost places. Then, seeing Saul come down there, he drove fear from his mind, called on the divine help, and obtained it.
141.2PG 80 80:1951
« Φωνῇ μου πρὸς Κύριον ἐκέκραξα, φωνῇ μου πρὸς Κύριον ἐδεήθην. » Καὶ ἐντεῦθεν δῆλον, ὡς κραυγὴν τὴν τῆς διανοίας προθυμίαν καλεῖ. Πῶς γὰρ ἂν ἐκέκραξε φωνῇ χρησάμενος ὁ κρυπτόμενος, καὶ λαθεῖν προθυμούμενος; Λέγει τοίνυν, ὅτι Μετὰ πάσης προθυμίας ἱκέτευσα τὸν Θεόν.
« Phōnę̄ mou pros Kyrion ekekraxa, phōnę̄ mou pros Kyrion edeēthēn. » Kai enteuthen dēlon, hōs kraugēn tēn tēs dianoias prothymian kalei. Pōs gar an ekekraxe phōnę̄ chrēsamenos ho kryptomenos, kai lathein prothymoumenos? Legei toinyn, hoti Meta pasēs prothymias hiketeusa ton Theon.
"With my voice I cried to the Lord; with my voice I made supplication to the Lord." From this too it is plain that he calls the eagerness of the mind a "cry." For how could one hiding and eager to escape notice have cried out with his voice? He says, then: "With all eagerness I entreated God."
141.3PG 80 80:1951
« Ἐκχεῶ ἐνώπιον αὐτοῦ τὴν δέησίν μου, τὴν θλίψιν μου ἐνώπιον αὐτοῦ ἐπαγγελῶ. » Καὶ τὴν συμφοράν, φησὶν, αὐτῷ πεποίηκα δήλην, καὶ τὴν ὑπὲρ ταύτης ἱκετείαν ἐπιμελῶς προσενήνοχα · τὸ πολὺ δὲ τῆς δεήσεως διὰ τοῦ ἐκχεῶ παρεδήλωσεν.
« Ekcheō enōpion autou tēn deēsin mou, tēn thlipsin mou enōpion autou epangelō. » Kai tēn symphoran, phēsin, autǭ pepoiēka dēlēn, kai tēn hyper tautēs hiketeian epimelōs prosenēnocha ; to poly de tēs deēseōs dia tou ekcheō paredēlōsen.
"I will pour out my supplication before him; I will declare my affliction before him." "I made my misfortune plain to him," he says, "and offered supplication about it with care." By "pour out" he indicated the abundance of the petition.
141.4PG 80 80:1951
« Ἐν τῷ ἐκλείπειν ἐξ ἐμοῦ τὸ πνεῦμά μου. » Ταῦτα δὲ ἔδρων τὴν ὑπερβολὴν θεώμενος τῶν κακῶν· παρ᾿ αὐτὸν γὰρ ἐσκηνούμην τὸν θάνατον. • Καὶ σὺ ἔγνως τὰς τρίβους μου. » Πάντα δῆλά σοι τὰ ἐμὰ, καὶ οὐδὲν τῶν ἐμῶν πράξεων τὸν σὸν ἔλαθεν ὀφθαλμόν. « Ἐν ὁδῷ ταύτῃ, ᾗ ἐπορευόμην, ἔκρυψαν παγίδα μοι. » Καὶ οἱ θηρεύοντες τῶν θηρίων τὰς ὁδοὺς ἀνιχνεύουσι, καὶ ἐν ἐκείναις ἱστᾶσι τὰ θήρατρα. Τούτους μιμούμενος ὁ Σαούλ, περιεργαζόμενος τὰ κατὰ τὸν Δαβὶδ διετέλει, καὶ ἔνθα διάγειν αὐτὸν ἐμάνθανεν, ἐκεῖ ταῖς ἐνέδραις ἐκέχρητο. Τοῦτο καὶ τετύχηκε. Τοῦτο καὶ ὁ διάβολος δρᾷ· καὶ τῷ μὲν ὁδεύοντι τὴν τῆς σωφροσύνης ὁδὸν, τίθησι τῆς φιληδονίας τὴν πάγην· τῷ δὲ ἐλεημοσύνῃ χαίροντι, τῆς κενοδοξίας τὸ δίκτυον· τῷ ἀφιλοχρημάτῳ, τῆς πλεονεξίας τὰς ἀφορμάς · τῇ παρθενίᾳ τὴν ἀλαζονείαν, καὶ ἀπαξαπλῶς ἑκάστῳ βίῳ τὸν εὐθήρατον λόχον.
« En tǭ ekleipein ex emou to pneuma mou. » Tauta de edrōn tēn hyperbolēn theōmenos tōn kakōn; par᾿ auton gar eskēnoumēn ton thanaton. • Kai sy egnōs tas tribous mou. » Panta dēla soi ta ema, kai ouden tōn emōn praxeōn ton son elathen ophthalmon. « En hodǭ tautę̄, hę̄ eporeuomēn, ekrypsan pagida moi. » Kai hoi thēreuontes tōn thēriōn tas hodous anichneuousi, kai en ekeinais histasi ta thēratra. Toutous mimoumenos ho Saoul, periergazomenos ta kata ton Dabid dietelei, kai entha diagein auton emanthanen, ekei tais enedrais ekechrēto. Touto kai tetychēke. Touto kai ho diabolos drą; kai tǭ men hodeuonti tēn tēs sōphrosynēs hodon, tithēsi tēs philēdonias tēn pagēn; tǭ de eleēmosynę̄ chaironti, tēs kenodoxias to diktyon; tǭ aphilochrēmatǭ, tēs pleonexias tas aphormas ; tę̄ parthenią tēn alazoneian, kai apaxaplōs hekastǭ biǭ ton euthēraton lochon.
"When my spirit was failing within me." "I did this seeing the excess of the evils; for I was living right next to death itself." "And you knew my paths." "All my affairs are plain to you, and none of my deeds escaped your eye." "In this way in which I walked they hid a snare for me." Hunters too track the paths of wild beasts and set their traps on them. Imitating them, Saul kept busying himself with David's affairs, and wherever he learned he was staying, there he set his ambushes. This indeed happened. The devil does the same: for one traveling the road of temperance he sets the trap of love of pleasure; for one who delights in almsgiving, the net of vainglory; for one free from love of money, the occasions of greed; for virginity, arrogance; and, in a word, for every way of life an ambush that easily catches it.
141.5PG 80 80:1953
« Κατενόουν εἰς τὰ δεξιὰ, καὶ ἐπέβλεπον, καὶ οὐκ ἦν ὁ ἐπιγινώσκων με. » Οὐδένα, φησὶν, οὐδαμόθεν ἑώρων ἐπίκουρον. Δεξιὰ γὰρ τὸ πρᾶγμα τῶν εὐνουστέρων ἐκάλεσεν. « ᾿Απώλετο φυγὴ ἀπ' ἐμοῦ, καὶ οὐκ ἔστιν ὁ ἐκζητῶν τὴν ψυχήν μου. » Ἀφύκτοις ἕρκεσι περιέπεσα, καὶ πόρον οὐχ εὑρίσκω φυγῆς, οὐδὲ τὸν ἐπαμυνόμενον.
« Katenooun eis ta dexia, kai epeblepon, kai ouk ēn ho epiginōskōn me. » Oudena, phēsin, oudamothen heōrōn epikouron. Dexia gar to pragma tōn eunousterōn ekalesen. « ᾿Apōleto phygē ap' emou, kai ouk estin ho ekzētōn tēn psychēn mou. » Aphyktois herkesi periepesa, kai poron ouch heuriskō phygēs, oude ton epamynomenon.
"I looked to the right and saw, and there was no one who knew me." "I saw no helper from anywhere," he says. For he called the matter of the more friendly the "right." "Escape has perished from me, and there is no one who seeks out my soul." "I have fallen into inescapable nets and find no way of escape, nor anyone to help."
141.6PG 80 80:1953
«Ἐκέκραξα πρὸς σὲ, Κύριε, εἶπα· Σὺ εἶ ἡ ἐλπίς μου. » Σὲ τοίνυν ἱκετεύω, οὗ τὰς ἐμὰς ἐλπίδας ἐξήρτησα. • Μερίς μου εἶ ἐν γῇ ζώντων. Πρόσχες πρὸς τὴν δέησίν μου, ὅτι ἐταπεινώθην σφόδρα. » Πολλάκις ὁ θεῖος Δαβὶδ μερίδα οἰκείαν ἐκάλεσε τὸν Θεόν καὶ νῦν δὲ ὡσαύτως τοῦτο πεποίηκεν. Οὐδεμίαν γὰρ, φησὶν, ἄλλην ἔχω βοήθειαν, ἀλλὰ σὲ μόνον ἐπίκουρον, καὶ διὰ σοῦ τυχεῖν ἀντιβολῶ τῆς ζωῆς. Ταπείνωσιν δὲ τὰς συμφορὰς ἐνταῦθα καλεῖ. Τοῦτο γὰρ καὶ ὁ Σύμμαχος παρεδήλωσεν, ᾿Ακρόασαι τὰς λαλιάς μου, ὅτι ἡτόνησα σφόδρα. • ῾Ρῦσαί με ἐκ τῶν καταδιωκόντων με, ὅτι ἐκραταιώθησαν ὑπὲρ ἐμέ. » Ἰσχυρότεροί μοι γεγένηνται οἱ πολέμιοι· διὰ δὲ τῆς σῆς ῥοπῆς τὰς τούτων διαφεύξομαι χεῖρας.
«Ekekraxa pros se, Kyrie, eipa; Sy ei hē elpis mou. » Se toinyn hiketeuō, hou tas emas elpidas exērtēsa. • Meris mou ei en gę̄ zōntōn. Prosches pros tēn deēsin mou, hoti etapeinōthēn sphodra. » Pollakis ho theios Dabid merida oikeian ekalese ton Theon kai nyn de hōsautōs touto pepoiēken. Oudemian gar, phēsin, allēn echō boētheian, alla se monon epikouron, kai dia sou tychein antibolō tēs zōēs. Tapeinōsin de tas symphoras entautha kalei. Touto gar kai ho Symmachos paredēlōsen, ᾿Akroasai tas lalias mou, hoti hētonēsa sphodra. • ῾Rysai me ek tōn katadiōkontōn me, hoti ekrataiōthēsan hyper eme. » Ischyroteroi moi gegenēntai hoi polemioi; dia de tēs sēs rhopēs tas toutōn diapheuxomai cheiras.
"I cried to you, O Lord; I said: You are my hope." "I implore you, then, on whom I have hung my hopes." "You are my portion in the land of the living. Attend to my supplication, for I have been greatly humbled." The divine David often called God his own portion, and now too he has done the same. "I have no other help," he says, "but you alone as helper, and through you I plead to obtain life." Here he calls misfortunes humiliation. Symmachus too indicated this: "Hear my words, for I have grown very weak." "Deliver me from those who persecute me, for they are stronger than I." "My enemies have become stronger than I; but by your help I will escape their hands."
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« Ἐξάγαγε ἐκ φυλακῆς τὴν ψυχήν μου, τοῦ ἐξομολογήσασθαι ἐν τῷ ὀνόματί σου. » Ὁ δὲ ᾿Ακύλας οὕτως, Ἐξάγαγε ἐξ ἀποκλεισμοῦ τὴν ψυχήν μου. Ὡς ἐν εἰρκτῇ γάρ τινι καὶ δεσμωτηρίῳ κατείχετο, τῶν πολεμίων τῇ θύρᾳ τοῦ σπηλαίου προσκαθημένων. Ὑπισχνεῖται δὲ τῆς σωτηρίας τυχὼν ὕμνοις τὰς εὐεργεσίας ἀμείβεσθαι. « Ἐμὲ ὑπομενοῦσι δίκαιοι, ἕως οὗ ἀνταποδῷς μοι.» Ὁ Σύμμαχος οὕτως, Τὸ ὄνομά σου στεφανώσονται δίκαιοι, ὅταν εὐεργετήσῃς με· τὴν γὰρ εἰς ἐμὲ γεγενημένην εὐεργεσίαν ἐνέχυρον τῆς εἰς αὐτοὺς λήψονται σωτηρίας, καὶ σὲ τὸν δίκαιον κριτὴν ἀνυμνήσουσιν.
« Exagage ek phylakēs tēn psychēn mou, tou exomologēsasthai en tǭ onomati sou. » Ho de ᾿Akylas houtōs, Exagage ex apokleismou tēn psychēn mou. Hōs en eirktę̄ gar tini kai desmōtēriǭ kateicheto, tōn polemiōn tę̄ thyrą tou spēlaiou proskathēmenōn. Hypischneitai de tēs sōtērias tychōn hymnois tas euergesias ameibesthai. « Eme hypomenousi dikaioi, heōs hou antapodǭs moi.» Ho Symmachos houtōs, To onoma sou stephanōsontai dikaioi, hotan euergetēsę̄s me; tēn gar eis eme gegenēmenēn euergesian enechyron tēs eis autous lēpsontai sōtērias, kai se ton dikaion kritēn anymnēsousin.
"Bring my soul out of prison, that I may confess your name." Aquila has: "Bring my soul out of confinement." For he was held as in a prison or jail, while the enemies sat at the mouth of the cave. He promises, if he obtains salvation, to repay the benefits with hymns. "The righteous will wait for me until you reward me." Symmachus has: "The righteous will crown your name when you do me good"; "for they will take the benefit done to me as a pledge of their own salvation and hymn you, the just judge."
Chapter 142
142.1PG 80 80:1953
« Τῷ Δαβὶδ ψαλμὸς, ὁπότε κατεδίωκεν αὐτὸν ᾿Αβεσαλώμ ὁ υἱὸς αὐτοῦ. Ἐν ἐνίοις ἀντιγράφοις εὗρον, « "Ὅτε αὐτὸν ἐδίωκεν Αβεσαλώμ ὁ υἱὸς αὐτοῦ. » Οὔτε δὲ παρὰ τῷ Ἑβραίῳ, οὔτε παρὰ τοῖς ἄλλοις ἑρμηνευταῖς ταύτην εὔρηκα τὴν προσθήκην. Ἔχεται δὲ ὅμως τῆς ἀληθείας. Αὐτὴν γὰρ ἔχει τὴν ὑπόθεσιν ὁ ψαλμός. • Κύριε, εἰσάκουσον τῆς προσευχῆς μου, ἐνώτισαι τὴν δέησίν μου ἐν τῇ ἀληθείᾳ σου · εἰσάκουσόν μου ἐν τῇ δικαιοσύνῃ σου. » Δίκας μὲν τίνων ὁ θεῖος Δαβὶδ ὧν ἐπλημμέλησεν, ἐκείνοις περιέπεσε τοῖς κακοῖς· ἄδικος δὲ ὅμως, καὶ παράνομος, καὶ δυσσεβής, καὶ πατραλοίας ὁ ᾿Αβεσαλώμ, τῆς τοῦ γεγεννηκότος ἐπιθυμήσας σφαγῆς. Διά τοι τοῦτο τὸν Θεὸν ὁ μακάριος ἱκετεύει Δαβὶδ ἐν ἀληθείᾳ καὶ δικαιοσύνῃ τῆς προσευχῆς εἰσακοῦσαι.
« Tǭ Dabid psalmos, hopote katediōken auton ᾿Abesalōm ho huios autou. En eniois antigraphois heuron, « "Hote auton ediōken Abesalōm ho huios autou. » Oute de para tǭ Hebraiǭ, oute para tois allois hermēneutais tautēn eurēka tēn prosthēkēn. Echetai de homōs tēs alētheias. Autēn gar echei tēn hypothesin ho psalmos. • Kyrie, eisakouson tēs proseuchēs mou, enōtisai tēn deēsin mou en tę̄ alētheią sou ; eisakouson mou en tę̄ dikaiosynę̄ sou. » Dikas men tinōn ho theios Dabid hōn eplēmmelēsen, ekeinois periepese tois kakois; adikos de homōs, kai paranomos, kai dyssebēs, kai patraloias ho ᾿Abesalōm, tēs tou gegennēkotos epithymēsas sphagēs. Dia toi touto ton Theon ho makarios hiketeuei Dabid en alētheią kai dikaiosynę̄ tēs proseuchēs eisakousai.
"A psalm of David, when Absalom his son pursued him." In some copies I found "When Absalom his son pursued him." I have found this addition neither in the Hebrew nor in the other translators; yet it holds to the truth, for the psalm has this very subject. "O Lord, hear my prayer; give ear to my supplication in your truth; hear me in your righteousness." The divine David fell into those evils paying the penalty for his offenses; yet Absalom was unjust, lawless, ungodly, and a parricide, desiring the slaughter of his father. For this reason the blessed David entreats God to hear his prayer in truth and righteousness.
142.2PG 80 80:1955
« Καὶ μὴ εἰσέλθῃς εἰς κρίσιν μετὰ τοῦ δούλου σου, ὅτι οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν. » Ἐν ἀληθείᾳ, φησὶ, καὶ δικαιοσύνῃ τοῖς ἐμοῖς σε, φησὶν, ἱκέτευσα λόγοις, οὐ τῇ ἐμαυτοῦ δικαιοσύνῃ θαῤῥῶν, ἀλλὰ τὴν τῶν πολεμίων παρανομίαν εἰδώς. Οἶδα γὰρ ὡς ἀδύνατον ἀθῶόν τινα τὸ σὸν δικαστήριον ἐκφυγεῖν. Εἰ γὰρ τὸν κανόνα τῶν ὑπὸ σοῦ τεθέντων νόμων τῷ τῶν ἀνθρώπων παραθείης βίῳ, οὐδεὶς ὀφθήσεται κατὰ τοῦτον βεβιωκώς· εἰ δὲ καὶ τὰς σὰς εὐεργεσίας εἰς μέσον ἀγάγοις, καὶ ὅσα τοῖς ἀνθρώποις ἐχορήγησας ἀγαθὰ, ποία πάλιν ἀνθρωπίνη δικαιοσύνη ταῖς σαῖς ἐξισωθήσεται δωρεαῖς;
« Kai mē eiselthę̄s eis krisin meta tou doulou sou, hoti ou dikaiōthēsetai enōpion sou pas zōn. » En alētheią, phēsi, kai dikaiosynę̄ tois emois se, phēsin, hiketeusa logois, ou tę̄ emautou dikaiosynę̄ tharrhōn, alla tēn tōn polemiōn paranomian eidōs. Oida gar hōs adynaton athōon tina to son dikastērion ekphygein. Ei gar ton kanona tōn hypo sou tethentōn nomōn tǭ tōn anthrōpōn paratheiēs biǭ, oudeis ophthēsetai kata touton bebiōkōs; ei de kai tas sas euergesias eis meson agagois, kai hosa tois anthrōpois echorēgēsas agatha, poia palin anthrōpinē dikaiosynē tais sais exisōthēsetai dōreais?
"And do not enter into judgment with your servant, for no one living will be justified before you." "In truth and righteousness I entreated you with my words," he says, "not trusting in my own righteousness, but knowing the lawlessness of my enemies. For I know that it is impossible for anyone to escape your court innocent. For if you set the rule of the laws you laid down beside the life of human beings, no one will be seen to have lived according to it; and if you also brought your benefits into the open, and all the good things you supplied to human beings, what human righteousness will be equal to your gifts?"
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« Ὅτι κατεδίωξεν ὁ ἐχθρὸς τὴν ψυχήν μου, ἐταπείνωσεν εἰς γῆν τὴν ζωήν μου. » Ἱκετεύω τοίνυν τῆς σῆς ἀληθείας καὶ δικαιοσύνης τυχεῖν, οὐκ ἐμοῦ καὶ σοῦ κρινομένων, ἀλλ' ἐμοῦ καὶ τῶν πολεμίων δικαζομένων. Ἐκβέβλημαι γὰρ ὑπ' ἐκείνων τῆς βασιλείας, ἐλήλαμαι τῆς πατρίδος. Ταύτην αὐτοῦ τὴν ταπείνωσιν καὶ ἡ ἱστορία διδάσκει. Ἀνυπόδητος γὰρ, καὶ συγκεκαλυμμένος, καὶ δακρύων ἐβάδιζεν. « Ἐκάθισέ με ἐν σκοτεινοῖς, ὡς νεκροὺς αἰῶνος. • Οὐδὲν γὰρ διαφέρω νεκροῦ ἐν σκότει καθειργμένου, ἐληλαμένος καὶ ἐν ἐρήμοις χωρίοις διάγειν ἠναγκασμένος.
« Hoti katediōxen ho echthros tēn psychēn mou, etapeinōsen eis gēn tēn zōēn mou. » Hiketeuō toinyn tēs sēs alētheias kai dikaiosynēs tychein, ouk emou kai sou krinomenōn, all' emou kai tōn polemiōn dikazomenōn. Ekbeblēmai gar hyp' ekeinōn tēs basileias, elēlamai tēs patridos. Tautēn autou tēn tapeinōsin kai hē historia didaskei. Anypodētos gar, kai synkekalymmenos, kai dakryōn ebadizen. « Ekathise me en skoteinois, hōs nekrous aiōnos. • Ouden gar diapherō nekrou en skotei katheirgmenou, elēlamenos kai en erēmois chōriois diagein ēnankasmenos.
"For the enemy has persecuted my soul; he has humbled my life to the ground." "I implore, then, to obtain your truth and righteousness, not with you and me being judged, but with me and my enemies on trial. For I have been cast out of the kingdom by them and driven from my homeland." The history too teaches this humiliation of his; for he walked barefoot, with his head covered, and weeping. "He has made me sit in dark places, like those long dead." "For I differ in nothing from a dead man shut in darkness, driven out and forced to live in deserted places."
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« Καὶ ἠκηδίασεν ἐπ᾿ ἐμὲ τὸ πνεῦμά μου. • Τούτου χάριν ἀθυμίας πολλῆς καὶ ἀχθηδόνος ἐμπέπλησμαι. Πνεῦμα γὰρ ἐνταῦθα τὴν ψυχὴν καλεῖ. • Ἐν ἐμοὶ ἐταράχθη ἡ καρδία μου. » Πάντες, φησὶν, οἱ λογισμοί μου ταραχῆς καὶ ζάλης ἐπλήσθησαν.
« Kai ēkēdiasen ep᾿ eme to pneuma mou. • Toutou charin athymias pollēs kai achthēdonos empeplēsmai. Pneuma gar entautha tēn psychēn kalei. • En emoi etarachthē hē kardia mou. » Pantes, phēsin, hoi logismoi mou tarachēs kai zalēs eplēsthēsan.
"And my spirit grew weary within me." "For this reason I am filled with great despondency and vexation." Here he calls the soul "spirit." "My heart within me was troubled." "All my thoughts," he says, "were filled with trouble and turmoil."
142.5PG 80 80:1955
« Ἐμνήσθην ἡμερῶν ἀρχαίων, ἐμελέτησα ἐν πᾶσι τοῖς ἔργοις σου, ἐν ποιήμασι τῶν χειρῶν σου ἐμελέτων. » Ἔλαβον, φησὶν, εἰς διάνοιαν, ὅσων τοὺς ἡμετέρους προγόνους ἠλευθέρωσας συμφορῶν, καὶ εὐχειρώτους γενέσθαι τοῖς πολεμίοις οὐκ εἴασας· καὶ ἀνεμνήσθην τῶν κατὰ τὸν Ἀβραὰμ, τῶν κατὰ τὸν Ἰσαὰκ, τῶν κατὰ τὸν Ἰακώβ, τῶν κατὰ τὸν Ἰωσήφ, τῶν κατὰ τὸν Μωσέα· καὶ ψυχαγωγίαν ἐντεῦθεν ἔλαβον.
« Emnēsthēn hēmerōn archaiōn, emeletēsa en pasi tois ergois sou, en poiēmasi tōn cheirōn sou emeletōn. » Elabon, phēsin, eis dianoian, hosōn tous hēmeterous progonous ēleutherōsas symphorōn, kai eucheirōtous genesthai tois polemiois ouk eiasas; kai anemnēsthēn tōn kata ton Abraam, tōn kata ton Isaak, tōn kata ton Iakōb, tōn kata ton Iōsēph, tōn kata ton Mōsea; kai psychagōgian enteuthen elabon.
"I remembered the days of old; I meditated on all your works; I meditated on the works of your hands." "I called to mind," he says, "from how many misfortunes you freed our forefathers, and did not allow them to fall easily into the hands of their enemies; and I remembered what happened with Abraham, Isaac, Jacob, Joseph, and Moses; and I took consolation from this."
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« Διεπέτασα πρὸς σὲ τὰς χεῖράς μου. » ᾿Αντὶ τοῦ, Σὺν πάσῃ προθυμίᾳ τὴν ἱκετείαν ἐποιησάμην. « Ἡ ψυχή μου, ὡς γῆ ἄνυδρός σοι. » Οὕτω δέ σου διψῶ τὴν βοήθειαν, καθάπερ ἡ ἄνυδρος γῆ προσμένει τὸν ὑετόν. « Ταχὺ εἰσάκουσόν μου, Κύριε, ἐξέλιπε τὸ πνεῦμά μου. » Τὴν ὑπερβολὴν ἀθυμίας διὰ τούτων ἐδήλωσε· τῶν γὰρ λίαν ἀσχαλλόντων ἴδιον τόδε τὸ πάθος. «Μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπ' ἐμοῦ, καὶ ὁμοιωθήσομαι τοῖς καταβαίνουσιν εἰς λάκκον. » Εἰ γὰρ βδελύξαιό μου τὴν ἱκετείαν διὰ τὴν ἁμαρτίαν, παραυτίκα τῷ θανάτῳ παραδοθήσομαι. Τὸν γὰρ θάνατον λάκκον ἐκάλεσε τροπικῶς. Καθάπερ γὰρ τὸν καθειργμένον ἐν λάκκῳ οὐκ ἔστι δίχα τῶν ἐπικουρούντων διαφυγεῖν, οὕτως ἀναβιῶναι τὸν τεθνηκότα τῶν ἀδυνάτων, μὴ βουλομένου Θεοῦ. « ᾿Ακουστὸν ποίησόν μοι τὸ πρωὶ τὸ ἔλεός σου, ὅτι ἐπὶ σοὶ ἤλπισα. » Τὴν σὴν μοι φιλανθρωπίαν, φησὶ, μήνυσον, καὶ τῆς ἐλπίδος μὴ διαμάρτοιμι. Πρωὶ γὰρ ἐνταῦθα τὸ ταχέως ἐκάλεσε. • Γνώρισόν μοι, Κύριε, ὁδὸν ἐν ᾗ πορεύσομαι, ὅτι πρὸς σὲ ἦρα τὴν ψυχήν μου.» Γενοῦ μοι, φησὶ, ποδηγὸς, καὶ τὴν εὐθεῖαν πορείαν ὑπόδειξον. Πάντων γὰρ τῶν ἀνθρωπίνων τὴν ἐμὴν ἀποστήσας ψυχὴν, σοὶ ταύτην προσήγαγον, Δέσποτα.
« Diepetasa pros se tas cheiras mou. » ᾿Anti tou, Syn pasę̄ prothymią tēn hiketeian epoiēsamēn. « Hē psychē mou, hōs gē anydros soi. » Houtō de sou dipsō tēn boētheian, kathaper hē anydros gē prosmenei ton hyeton. « Tachy eisakouson mou, Kyrie, exelipe to pneuma mou. » Tēn hyperbolēn athymias dia toutōn edēlōse; tōn gar lian aschallontōn idion tode to pathos. «Mē apostrepsę̄s to prosōpon sou ap' emou, kai homoiōthēsomai tois katabainousin eis lakkon. » Ei gar bdelyxaio mou tēn hiketeian dia tēn hamartian, parautika tǭ thanatǭ paradothēsomai. Ton gar thanaton lakkon ekalese tropikōs. Kathaper gar ton katheirgmenon en lakkǭ ouk esti dicha tōn epikourountōn diaphygein, houtōs anabiōnai ton tethnēkota tōn adynatōn, mē boulomenou Theou. « ᾿Akouston poiēson moi to prōi to eleos sou, hoti epi soi ēlpisa. » Tēn sēn moi philanthrōpian, phēsi, mēnyson, kai tēs elpidos mē diamartoimi. Prōi gar entautha to tacheōs ekalese. • Gnōrison moi, Kyrie, hodon en hę̄ poreusomai, hoti pros se ēra tēn psychēn mou.» Genou moi, phēsi, podēgos, kai tēn eutheian poreian hypodeixon. Pantōn gar tōn anthrōpinōn tēn emēn apostēsas psychēn, soi tautēn prosēgagon, Despota.
"I spread out my hands to you." That is, "I made my supplication with all eagerness." "My soul is like waterless ground to you." "I thirst for your help as dry ground waits for rain." "Hear me quickly, O Lord; my spirit has failed." By this he showed the excess of despondency; for this experience belongs to those greatly distressed. "Do not turn your face away from me, or I shall become like those who go down to the pit." "For if you should loathe my supplication because of my sin, I will be handed over at once to death." He called death a pit figuratively. For as one shut in a pit cannot escape without helpers, so it is impossible for the dead to come back to life unless God wills. "Make me hear your mercy in the morning, for in you I hoped." "Make known to me your love for humankind," he says, "and may I not miss my hope." Here he called "quickly" the morning. "Make known to me, O Lord, the way in which I should walk, for to you I lifted up my soul." "Be my guide," he says, "and show me the straight course. For having withdrawn my soul from all human things, I have brought it to you, Master."
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«Ἐξελοῦ με ἐκ τῶν ἐχθρῶν μου, Κύριε, πρὸς σὲ κατέφυγον. » Φεύγων τοὺς πολεμίους σὲ καταφυγῆς τόπον ἔχω, καὶ τῆς ἐκείνων ἐπιβουλῆς ἀπαλλαγῆναι παρακαλῶ.
«Exelou me ek tōn echthrōn mou, Kyrie, pros se katephygon. » Pheugōn tous polemious se kataphygēs topon echō, kai tēs ekeinōn epiboulēs apallagēnai parakalō.
"Rescue me from my enemies, O Lord; to you I have fled." "Fleeing my enemies, I have you as a place of refuge, and I ask to be freed from their plot."
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« Δίδαξόν με τοῦ ποιεῖν τὸ θέλημά σου, ὅτι σὺ εἶ ὁ Θεός μου. » Ἱκετεύω δὲ καὶ τοῦτο, μὴ μόνον εἰδέναι τί θέλεις, ἀλλὰ καὶ πράττειν ἃ θέλεις ἐπειδὴ σὲ θεὸν ἐμαυτοῦ καὶ Δεσπότην ἐπίσταμαι. • Τὸ πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με ἐν γῇ εὐθείᾳ. » Καὶ ἐντεῦθεν τὴν ἀξίαν τοῦ πνεύματος ἐδιδάχθημεν. "Ωσπερ γὰρ ὁ Θεὸς ἀγαθὸς, οὕτω καὶ τὸ Πνεῦμα ὠνόμασται ἀγαθόν · καὶ καθάπερ τὸν Θεὸν ὁδηγῆσαι αὐτὸν ἱκέτευσεν, οὕτω καὶ τῆς τοῦ Πνεύματος ὁδηγίας ἀπολαῦσαι παρακαλεῖ, ὡς μηδὲν αὐτῷ φανῆναι πρόσαντες, μηδὲ δυσχερές, ἀλλ᾽ εὐθεῖαν τὴν ὁδὸν ὁδεύειν, καὶ λείαν, καὶ πλάνης ἀπηλλαγμένην.
« Didaxon me tou poiein to thelēma sou, hoti sy ei ho Theos mou. » Hiketeuō de kai touto, mē monon eidenai ti theleis, alla kai prattein ha theleis epeidē se theon emautou kai Despotēn epistamai. • To pneuma sou to agathon hodēgēsei me en gę̄ eutheią. » Kai enteuthen tēn axian tou pneumatos edidachthēmen. "Ōsper gar ho Theos agathos, houtō kai to Pneuma ōnomastai agathon ; kai kathaper ton Theon hodēgēsai auton hiketeusen, houtō kai tēs tou Pneumatos hodēgias apolausai parakalei, hōs mēden autǭ phanēnai prosantes, mēde dyscheres, all᾽ eutheian tēn hodon hodeuein, kai leian, kai planēs apēllagmenēn.
"Teach me to do your will, for you are my God." "I also beg this: not only to know what you will, but also to do what you will, since I know you as my God and Master." "Your good Spirit will guide me in an upright land." From this too we have been taught the dignity of the Spirit. For as God is good, so the Spirit too is named good; and just as he begged God to guide him, so he asks to enjoy the guidance of the Spirit, so that nothing may appear steep or difficult to him, but that he may travel a straight road, smooth and free of error.
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«Ἕνεκεν τοῦ ὀνόματός σου, Κύριε, ζήσεις με. » Σύ με προεβάλου βασιλέα· τῆς σῆς δὲ ψήφου καὶ χειροτονίας ἀπήλαυσα, καὶ δέδια μὴ παροφθεὶς ὑπὸ σοῦ βλασφημίας πρόξενος τῷ σῷ ὀνόματι γένωμαι. Μὴ εἰς τὴν ἐμὴν τοίνυν ἀποβλέψῃς ἀξίαν, ἀλλὰ διὰ τὴν τοῦ σοῦ ὀνόματος εὐφημίαν μετάδος μοι τῆς σωτηρίας. « Ἐν τῇ δικαιοσύνῃ σου ἐξάξεις ἐκ θλίψεως τὴν ψυχήν μου. · Ἐμοὶ γὰρ καὶ τοῖς πολεμίοις δικάσας, δικαίως τῶν ὑπ᾽ ἐκείνων ἐπαγομένων ἀπαλλάξεις με συμφορῶν. « Καὶ ἐν τῷ ἐλέει σου ἐξολοθρεύσεις τοὺς ἐχθρούς μου, καὶ ἀπολεῖς πάντας τοὺς θλίβοντας τὴν ψυχήν μου, ὅτι ἐγὼ δοῦλός σού εἰμι. » Τοῦτο καὶ ἐν τῷ ρλε' ἔφη ψαλμῷ, « Τῷ πατάξαντι Αἴγυπτον σὺν τοῖς πρωτοτόκοις αὐτοῦ, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. • Καὶ ἐνταῦθα ἔφη, • Ἐν τῷ ἐλέει σου ἐξολοθρεύσεις τοὺς ἐχθρούς μου. » Ὁ γὰρ περὶ τὸν ἀδικούμενον ἔλεος ἐπάγει τῷ ἀδικοῦντι τὸν ὅλεθρον. Οὕτω καὶ γεωργὸς ἄριστος προῤῥίζους μὲν τὰς ἀκάνθας ἐκτέμνει, ἄρδει δὲ καὶ γεωργεῖ τὰ φυτά.
«Heneken tou onomatos sou, Kyrie, zēseis me. » Sy me proebalou basilea; tēs sēs de psēphou kai cheirotonias apēlausa, kai dedia mē parophtheis hypo sou blasphēmias proxenos tǭ sǭ onomati genōmai. Mē eis tēn emēn toinyn apoblepsę̄s axian, alla dia tēn tou sou onomatos euphēmian metados moi tēs sōtērias. « En tę̄ dikaiosynę̄ sou exaxeis ek thlipseōs tēn psychēn mou. ; Emoi gar kai tois polemiois dikasas, dikaiōs tōn hyp᾽ ekeinōn epagomenōn apallaxeis me symphorōn. « Kai en tǭ eleei sou exolothreuseis tous echthrous mou, kai apoleis pantas tous thlibontas tēn psychēn mou, hoti egō doulos sou eimi. » Touto kai en tǭ rle' ephē psalmǭ, « Tǭ pataxanti Aigypton syn tois prōtotokois autou, hoti eis ton aiōna to eleos autou. • Kai entautha ephē, • En tǭ eleei sou exolothreuseis tous echthrous mou. » Ho gar peri ton adikoumenon eleos epagei tǭ adikounti ton holethron. Houtō kai geōrgos aristos prorrhizous men tas akanthas ektemnei, ardei de kai geōrgei ta phyta.
"For your name's sake, O Lord, you will give me life." "You put me forward as king; I enjoyed your vote and appointment, and I fear lest, if I am overlooked by you, I become the cause of blasphemy against your name. Do not look, then, to my worth, but for the sake of the good repute of your name give me a share in salvation." "In your righteousness you will bring my soul out of affliction." "For judging between me and my enemies, you will justly free me from the misfortunes they bring." "And in your mercy you will destroy my enemies and ruin all who afflict my soul, for I am your servant." He said this in the hundred and thirty-fifth psalm too: "To him who struck Egypt with their firstborn, for his mercy is for ever." And here he said: "In your mercy you will destroy my enemies." For mercy toward the wronged brings destruction on the wrongdoer. So too an excellent farmer cuts out thorns by the roots, but waters and tends the plants.
Chapter 143
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« Τῷ Δαβίδ. Ἐν ἐνίοις τῶν ἀντιγράφων τῇ ἐπιγραφῇ προσκείμενον εὗρον, « Πρὸς τὸν Γολιάθ. » Οὔτε δὲ παρὰ τῷ Ἑβραίῳ, οὔτε παρὰ τοῖς ἄλλοις ἑρμηνευταῖς, οὔτε μὴν παρὰ τοῖς Ἑβδομήκοντα εὗρον ἐν τῷ Ἑξαπλῷ. Ἔχει δὲ ὑπόθεσιν ταύτην· Τῶν ἐπαναστάντων Ἰουδαίοις ἐθνῶν, μετὰ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον, πολλοὶ τῶν προφητῶν ἐμνημόνευσαν · πλατύτερον δὲ τῶν ἄλλων ὁ θεῖος Ἰεζεκιήλ. Λέγει δὲ καὶ ταῦτα μεθ᾽ ἑτέρων πολλῶν· « Ἀφ' ἡμερῶν πλειόνων ἑτοιμασθήσῃ, καὶ ἤξεις εἰς γῆν τὴν ἀπεστραμμένην ἀπὸ μαχαίρας, ἠθροισμένην ἀπὸ λαῶν πολλῶν, ἐπὶ γῆν Ἱερουσαλήμ, ἢ ἐγένετο ἔρημος δι᾿ ὅλου. Καὶ αὐτοὶ ἐξ ἐθνῶν ἐξεληλύθασι, καὶ κατοικήσουσιν ἐπὶ εἰρήνης πάντες αὐτοί. Καὶ ἀναβήσῃ ὡς ὑετὸς, καὶ ἤξεις ὡς καταιγὶς, καὶ ὡς νεφέλη, καλύψαι τὴν γῆν, καὶ πεσῇ σὺ, καὶ πάντες οἱ περὶ σὲ, καὶ ἔθνη πολλὰ μετὰ σοῦ. » Εἶτα μετὰ πολλὰ διδάσκει καὶ τοῦ θανάτου τὸν τρόπον. « Καὶ συγκαλέσω ἐπ᾿ αὐτὸν φόβον μαχαίρας εἰς πάντα τὰ ὄρη μου, λέγει ᾿Αδωναΐ Κύριος. Μάχαιρα ἀνθρώπου ἐπὶ τὸν ἀδελφὸν αὐτοῦ ἔσται, καὶ κρινῶ αὐτὸν ἐν θανάτῳ, καὶ ἐν αἵματι, καὶ ὑετῷ κατακλύζοντι, καὶ λίθοις χαλάζης. Καὶ πῦρ καὶ θεῖον βρέξω ἐπὶ αὐτοὺς, καὶ ἐπὶ πάντας τοὺς μετ᾿ αὐτοῦ, καὶ ἐπὶ ἔθνη πολλὰ τὰ μετ' αὐτοῦ. » Ἔξεστι δὲ τῷ βουλομένῳ ταῦτα μαθεῖν ἀκριβέστερον ἐντυγχάνοντι τῇ προφητείᾳ. Ταῦτα καὶ οὗτος ὁ ψαλμὸς προθεσπίζει· « Κλίνον γὰρ οὐρανοὺς, Κύριε, καὶ κατάβηθι· ἅψαι τῶν ὀρέων, καὶ καπνισθήσονται· ἄστραψον ἀστραπήν σου, καὶ σκορπιεῖς αὐτούς· ἐξαπόστειλον τὰ βέλη σου, καὶ συνταράξεις αὐτούς. • Σαφέστερον δὲ ταῦτα ἡ κατὰ μέρος ἑρμηνεία διδάξει. « Εὐλογητὸς Κύριος ὁ Θεός μου, ὁ διδάσκων τὰς χεῖράς μου εἰς παράταξιν, τοὺς δακτύλους μου εἰς πόλεμον. » "Αρτι γὰρ ἀπὸ Βαβυλῶνος ἐπανελθόντες, καὶ ὅπλων καὶ περιβόλων ἐστερημένοι, διὰ τῆς θείας ῥοπῆς τῶν ἐπανελθόντων περιεγένοντο δυσμενῶν. Ἁρμόττει δὲ καὶ ἡμῖν τὰ εἰρημένα. Τῆς γὰρ τοῦ διαβόλου τυραννίδος ἀπαλλαγέντες, ὑπὸ τοῦ Θεοῦ πολεμεῖν ἐδιδάχθημεν· τὰς χεῖρας μὲν, ἐργαζόμενοι δικαιοσύνην· διὰ δὲ τῶν δακτύλων, τοῖς μετώποις ἐπιτιθέντες τοῦ σταυροῦ τὴν σφραγίδα.
« Tǭ Dabid. En eniois tōn antigraphōn tę̄ epigraphę̄ proskeimenon heuron, « Pros ton Goliath. » Oute de para tǭ Hebraiǭ, oute para tois allois hermēneutais, oute mēn para tois Hebdomēkonta heuron en tǭ Hexaplǭ. Echei de hypothesin tautēn; Tōn epanastantōn Ioudaiois ethnōn, meta tēn apo Babylōnos epanodon, polloi tōn prophētōn emnēmoneusan ; platyteron de tōn allōn ho theios Iezekiēl. Legei de kai tauta meth᾽ heterōn pollōn; « Aph' hēmerōn pleionōn hetoimasthēsę̄, kai ēxeis eis gēn tēn apestrammenēn apo machairas, ēthroismenēn apo laōn pollōn, epi gēn Hierousalēm, ē egeneto erēmos di᾿ holou. Kai autoi ex ethnōn exelēlythasi, kai katoikēsousin epi eirēnēs pantes autoi. Kai anabēsę̄ hōs hyetos, kai ēxeis hōs kataigis, kai hōs nephelē, kalypsai tēn gēn, kai pesę̄ sy, kai pantes hoi peri se, kai ethnē polla meta sou. » Eita meta polla didaskei kai tou thanatou ton tropon. « Kai synkalesō ep᾿ auton phobon machairas eis panta ta orē mou, legei ᾿Adōnaï Kyrios. Machaira anthrōpou epi ton adelphon autou estai, kai krinō auton en thanatǭ, kai en haimati, kai hyetǭ kataklyzonti, kai lithois chalazēs. Kai pyr kai theion brexō epi autous, kai epi pantas tous met᾿ autou, kai epi ethnē polla ta met' autou. » Exesti de tǭ boulomenǭ tauta mathein akribesteron entynchanonti tę̄ prophēteią. Tauta kai houtos ho psalmos prothespizei; « Klinon gar ouranous, Kyrie, kai katabēthi; hapsai tōn oreōn, kai kapnisthēsontai; astrapson astrapēn sou, kai skorpieis autous; exaposteilon ta belē sou, kai syntaraxeis autous. • Saphesteron de tauta hē kata meros hermēneia didaxei. « Eulogētos Kyrios ho Theos mou, ho didaskōn tas cheiras mou eis parataxin, tous daktylous mou eis polemon. » "Arti gar apo Babylōnos epanelthontes, kai hoplōn kai peribolōn esterēmenoi, dia tēs theias rhopēs tōn epanelthontōn periegenonto dysmenōn. Harmottei de kai hēmin ta eirēmena. Tēs gar tou diabolou tyrannidos apallagentes, hypo tou Theou polemein edidachthēmen; tas cheiras men, ergazomenoi dikaiosynēn; dia de tōn daktylōn, tois metōpois epitithentes tou staurou tēn sphragida.
"Of David." In some copies I found added to the title: "Against Goliath." But I found it neither in the Hebrew, nor in the other translators, nor indeed in the Seventy in the Hexapla. It has this subject. Many of the prophets mentioned the nations that rose against the Jews after the return from Babylon, and the divine Ezekiel more fully than the others. Among many other things he says this: "After many days you will be prepared, and you will come to a land turned back from the sword, gathered from many peoples, to the land of Jerusalem, which became wholly desolate. And they have come out from the nations, and they will all dwell in peace. And you will come up like rain, and come like a storm, and like a cloud to cover the land, and you will fall, you and all those about you, and many nations with you." Then after much he also teaches the manner of their death: "And I will summon against him the terror of the sword on all my mountains, says the Lord God. Every man's sword will be against his brother, and I will judge him with death and blood, with flooding rain and hailstones; and I will rain fire and brimstone upon them, and upon all those with him, and upon the many nations with him." Whoever wishes may learn these things more precisely by reading the prophecy. This psalm too foretells these things: "Bow your heavens, O Lord, and come down; touch the mountains, and they will smoke; flash forth your lightning, and you will scatter them; send out your arrows, and you will rout them." The detailed interpretation will teach this more clearly. "Blessed be the Lord my God, who trains my hands for battle and my fingers for war." For having just returned from Babylon, deprived of arms and walls, they overcame by divine help the foes who rose against them. The words fit us too. For freed from the devil's tyranny, we have been taught by God to make war: with our hands, by working righteousness; and with our fingers, by setting the seal of the cross on our foreheads.
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« Ἔλεός μου, καὶ καταφυγή μου, ὑπερασπιστής μου ἀντιλήπτωρ μου καὶ ῥύστης μου, καὶ ἐπ' αὐτοῦ ἤλπισα. » Ἀπὸ τῶν πραγμάτων τὰς προσηγορίας ἐποιήσατο. Σὺ γὰρ, φησὶν, « ἔλεός μου· » παρὰ σοῦ γὰρ ἐδεξάμην τὰς τοῦ ἐλέους πηγάς. Σὺ « καταφυγή μου· » πρὸς σὲ γὰρ καταφυγὼν διεσώθην. Σὺ ἀντιλήπτωρ μου· τῆς γὰρ σῆς ἀπολαύσας ῥοπῆς, κρείττων ἐγενόμην τῶν πολεμίων. Σὺ « ῥύστης μου καὶ ὑπερασπιστής μου. » Σὺ γάρ με καὶ περιέφραξας πολεμούμενον, καὶ ἐῤῥύσω πολιορκούμενον. Τὴν εἰς σὲ τοίνυν ἐλπίδα σχήσω βεβαίαν. « Ὁ ὑποτάσσων τὸν λαόν μου ὑπ᾿ ἐμέ. » Τοῦτο τῷ Ζοροβάβελ ἁρμόττει, καὶ Ἰησοῦ τῷ ἱερεῖ· οὗτοι γὰρ ἡγοῦντο τοῦ λαοῦ τηνικαῦτα.
« Eleos mou, kai kataphygē mou, hyperaspistēs mou antilēptōr mou kai rhystēs mou, kai ep' autou ēlpisa. » Apo tōn pragmatōn tas prosēgorias epoiēsato. Sy gar, phēsin, « eleos mou; » para sou gar edexamēn tas tou eleous pēgas. Sy « kataphygē mou; » pros se gar kataphygōn diesōthēn. Sy antilēptōr mou; tēs gar sēs apolausas rhopēs, kreittōn egenomēn tōn polemiōn. Sy « rhystēs mou kai hyperaspistēs mou. » Sy gar me kai periephraxas polemoumenon, kai errhysō poliorkoumenon. Tēn eis se toinyn elpida schēsō bebaian. « Ho hypotassōn ton laon mou hyp᾿ eme. » Touto tǭ Zorobabel harmottei, kai Iēsou tǭ hierei; houtoi gar hēgounto tou laou tēnikauta.
"My mercy and my refuge, my protector and my helper and my deliverer, and in him I have hoped." He made the names from the deeds. "You are my mercy," he says; "for from you I received the springs of mercy. You are my refuge; for fleeing to you I was saved. You are my helper; for enjoying your aid I became stronger than my enemies. You are my deliverer and my protector; for you both fenced me in when I was warred upon and rescued me when I was besieged. I will hold my hope in you firm, then." "Who subjects my people under me." This fits Zerubbabel and Jeshua the priest; for they led the people at that time.
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Κύριε, τί ἐστιν ἄνθρωπος, ὅτι ἐγνώσθης αὐτῷ; ἢ υἱὸς ἀνθρώπου, ὅτι λογίζῃ αὐτόν; » ᾿Αντὶ τοῦ ἐγνώσθης, γνωρίζῃ ὁ Σύμμαχος ἡρμήνευσε. Σφόδρα, φησὶν, ἄγαμαι τὴν ἄμετρόν σου φιλανθρωπίαν· ὅτι Θεὸς ὢν, καὶ τῶν ἁπάντων δημιουργός, τοσαύτην τοῦ εὐτελοῦς τούτου ζώου κηδεμονίαν ποιῇ· εἶτα τῆς φύσεως τὸ ἐπίκηρον δεικνύει.
Kyrie, ti estin anthrōpos, hoti egnōsthēs autǭ? ē huios anthrōpou, hoti logizę̄ auton? » ᾿Anti tou egnōsthēs, gnōrizę̄ ho Symmachos hērmēneuse. Sphodra, phēsin, agamai tēn ametron sou philanthrōpian; hoti Theos ōn, kai tōn hapantōn dēmiourgos, tosautēn tou eutelous toutou zōou kēdemonian poię̄; eita tēs physeōs to epikēron deiknyei.
"O Lord, what is man that you were made known to him? Or the son of man, that you take account of him?" For "you were made known" Symmachus rendered "you make yourself known." "I greatly admire your immeasurable love for humankind," he says, "that being God and Creator of all you take such care of this paltry creature." Then he shows the perishability of nature.
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« ῎Ανθρωπος ματαιότητι ὡμοιώθη, αἱ ἡμέραι αὐτοῦ ὡσεὶ σκιὰ παράγουσιν. » Ὁ Θεοδοτίων, "Ανθρωπος, φησὶν, ἀτμίδι ὡμοιώθη· ὁ δὲ Σύμμαχος, ἀτμῷ. Ἀτμοῦ γὰρ δίκην συνισταμένου καὶ διαλυομένου ῥᾳδίως φθείρεται τῶν ἀνθρώπων ἡ φύσις, καὶ σκιᾷ τούτων ὁ βίος παραπλησίως ὁδεύει· ἐπειδὴ οὕτω μέλει σοι τῶν ἐπικήρων ἀνθρώπων.
« ᾿Anthrōpos mataiotēti hōmoiōthē, hai hēmerai autou hōsei skia paragousin. » Ho Theodotiōn, "Anthrōpos, phēsin, atmidi hōmoiōthē; ho de Symmachos, atmǭ. Atmou gar dikēn synistamenou kai dialyomenou rhądiōs phtheiretai tōn anthrōpōn hē physis, kai skią toutōn ho bios paraplēsiōs hodeuei; epeidē houtō melei soi tōn epikērōn anthrōpōn.
"Man has become like vanity; his days pass like a shadow." Theodotion has: "Man has become like a vapor"; Symmachus, "like a breath." For human nature perishes easily, forming and dissolving like a vapor, and their life passes like a shadow; "since you care so much for perishable human beings."
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« Κύριε, κλῖνον οὐρανούς σου, καὶ κατάβηθι. » ᾿Ανθρωπίνως τοῖς λόγοις ἐχρήσατο, οὐκ οὐρανῷ περιγεγραμμένην τὴν θείαν φύσιν εἰδὼς, ἀλλ᾽ εἰς τιμωρίαν τῶν πολεμίων καλῶν τὸν ἐπίκουρον. « "Αψαι τῶν ὀρέων, καὶ καπνισθήσονται. » Τοῦτο γὰρ καὶ ἐν τῷ Σινᾶ ἐγένετο ὄρει. Τὸ γὰρ ὄρος, φησὶν, ἐκαπνίζετο.
« Kyrie, klinon ouranous sou, kai katabēthi. » ᾿Anthrōpinōs tois logois echrēsato, ouk ouranǭ perigegrammenēn tēn theian physin eidōs, all᾽ eis timōrian tōn polemiōn kalōn ton epikouron. « "Apsai tōn oreōn, kai kapnisthēsontai. » Touto gar kai en tǭ Sina egeneto orei. To gar oros, phēsin, ekapnizeto.
"O Lord, bow your heavens and come down." He used human words, not knowing the divine nature to be circumscribed by heaven, but calling the helper to punish the enemies. "Touch the mountains, and they will smoke." For this happened on Mount Sinai too: "The mountain," it says, "was smoking."
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« ῎Αστραψον ἀστραπὴν, καὶ σκορπιεῖς αὐτοὺς, ἐξαπόστειλον τὰ βέλη σου, καὶ συνταράξεις αὐτούς.» Εὐκτικῶς μὲν σχηματίζει τοὺς λόγους· προλέγει δὲ τὰ ἐσόμενα, ἃ διὰ τοῦ προφήτου Ἰεζεκιήλ προείρηκεν ὁ Θεός· οὕτω γὰρ ἐκείνους ἅπαντας κατανάλωσεν.
« ᾿Astrapson astrapēn, kai skorpieis autous, exaposteilon ta belē sou, kai syntaraxeis autous.» Euktikōs men schēmatizei tous logous; prolegei de ta esomena, ha dia tou prophētou Iezekiēl proeirēken ho Theos; houtō gar ekeinous hapantas katanalōsen.
"Flash forth lightning, and you will scatter them; send out your arrows, and you will rout them." He frames the words as a wish, but foretells what will be, which God foretold through the prophet Ezekiel; for so he consumed them all.
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« Ἐξαπόστειλον τὴν χεῖρά σου ἐξ ὕψους. » Διδάσκων ὡς ἀρκεῖς νεύων παρασχεῖν τοῖς αἰτοῦσι τὴν σωτηρίαν. Χεῖρα δὲ τὴν ἐνέργειαν ἐκάλεσεν, ὡς πολλάκις εἰρήκαμεν. « Ἐξελοῦ με, καὶ ῥῦσαί με ἐξ ὑδάτων πολλῶν. » Πολλὰ ὕδατα τὸ πλῆθος πολεμίων ἐκάλεσεν. Οὕτω καὶ ἐν τῷ ρκγ' ἔφη ψαλμῷ, • Χείμαῤῥον διῆλθεν ἡ ψυχὴ ἡμῶν, τὸ ὕδωρ τὸ ἀνυπόστατον. » Καὶ διδάσκων ὅτι τροπικῶς τοὺς ἐχθροὺς ὕδατα ἐκάλεσεν, ἐπήγαγεν· « Ἐκ χειρὸς υἱῶν ἀλλοτρίων. » ᾿Αλλοτρίους δὲ αὐτοὺς, οὐχ ὡς ἀλλοφύλους, ἀλλ᾽ ὡς δυσσεβεῖς προσηγόρευσεν.
« Exaposteilon tēn cheira sou ex hypsous. » Didaskōn hōs arkeis neuōn paraschein tois aitousi tēn sōtērian. Cheira de tēn energeian ekalesen, hōs pollakis eirēkamen. « Exelou me, kai rhysai me ex hydatōn pollōn. » Polla hydata to plēthos polemiōn ekalesen. Houtō kai en tǭ rkg' ephē psalmǭ, • Cheimarrhon diēlthen hē psychē hēmōn, to hydōr to anypostaton. » Kai didaskōn hoti tropikōs tous echthrous hydata ekalesen, epēgagen; « Ek cheiros huiōn allotriōn. » ᾿Allotrious de autous, ouch hōs allophylous, all᾽ hōs dyssebeis prosēgoreusen.
"Send out your hand from on high." He teaches that by a nod God suffices to give salvation to those who ask. He called God's action a "hand," as we have often said. "Rescue me and deliver me from many waters." He called the multitude of the enemy "many waters." So too in the hundred and twenty-third psalm he said: "Our soul passed through a torrent, the irresistible water." And teaching that he called the enemies waters figuratively, he added: "From the hand of foreign sons." He called them foreign not as of another race, but as ungodly.
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« Ὧν τὸ στόμα ἐλάλησε ματαιότητα. » Βλασφημίαις, φησὶ, Δέσποτα, τῆς σῆς ἐχρήσαντο δόξης. • Καὶ ἡ δεξιὰ αὐτῶν, δεξιὰ ἀδικίας.» Τοῖς δὲ λόγοις συμβαίνει τὰ πράγματα. Ὥσπερ γὰρ τοῖς λόγοις βλασφημοῦσιν, οὕτω τοῖς ἔργοις ἀδικοῦσιν. Αὕτη γὰρ αὐτῶν ἡ δεξιὰ οὐδὲν ἐργάζεται δεξιὸν, ἀλλ᾿ ἀδικίας πέφηνεν ὄργανον.
« Hōn to stoma elalēse mataiotēta. » Blasphēmiais, phēsi, Despota, tēs sēs echrēsanto doxēs. • Kai hē dexia autōn, dexia adikias.» Tois de logois symbainei ta pragmata. Hōsper gar tois logois blasphēmousin, houtō tois ergois adikousin. Hautē gar autōn hē dexia ouden ergazetai dexion, all᾿ adikias pephēnen organon.
"Whose mouth has spoken vanity." "They used blasphemies, Master," he says, "against your glory." "And their right hand is a right hand of injustice." Their deeds agree with their words. For as they blaspheme with words, so they do injustice with deeds. For this right hand of theirs does nothing right, but has proved an instrument of injustice.
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«Ὁ Θεὸς, ᾠδὴν καινὴν ἄσομαί σοι, ἐν ψαλτηρίῳ δεκαχόρδῳ ψαλῶ σοι. » Οὐκ ἔσομαι γὰρ ἀγνώμων τῆς σωτηρίας τυχὼν, ἀλλὰ τοῖς συνήθεσιν ὀργάνοις χρησάμενος τὸν χαριστήριον ὕμνον ἐκτίσω. « Τῷ διδόντι τὴν σωτηρίαν τοῖς βασιλεῦσιν. » Οὕτω γὰρ, φησὶ, καὶ τοὺς ἡμετέρους προγόνους ὑπὸ σοῦ τὴν βασιλείαν ἐγχειρισθέντας διέσωσας, καὶ τῶν πολεμίων ἐπαναστάντων νικηφόρους ἀπέφηνας, τὸν Δαβίδ, τὸν Ἰωσαφάτ, τὸν Ἐζεκίαν, καὶ εἴ τις ἕτερος τὴν σὴν ἐπικουρίαν ἐξῄτησεν. « Τῷ λυτρουμένῳ Δαβὶδ τὸν δοῦλον αὐτοῦ. • Διὰ γὰρ τὰς πρὸς ἐκείνους συνθήκας πᾶσαν ἡμῶν κηδεμονίαν ποιῇ. • Ἐκ ῥομφαίας πονηρᾶς. Ῥῦσαί με, καὶ ἐξελοῦ με ἐκ χειρὸς υἱῶν ἀλλοτρίων. » Ῥομφαίαν πονηρὰν τῶν ἐπελθόντων τὸ μανικὸν καὶ θηριῶδες ἐκάλεσε· τοὺς δὲ αὐτοὺς καὶ υἱοὺς ἀλλοτρίους, ὡς δυσσεβεῖς. • Ὧν τὸ στόμα ἐλάλησε ματαιότητα, καὶ ἡ δεξιὰ αὐτῶν δεξιὰ ἀδικίας. » Τῇ ταυτολογίᾳ οὐ μάτην ἐχρήσατο· ἀλλὰ τὴν εὐημερίαν αὐτῶν διηγεῖσθαι μέλλων, τὴν τῆς πονηρίας κατηγορίαν ἀνέλαβεν, εἰς ἐπικουρίαν τὸν Θεὸν διεγείρων. Οἱ γὰρ οὕτως σε, φησὶ, βλασφημοῦντες, καὶ ἀδικίᾳ καὶ πονηρίᾳ συζῶντες, ἐξ οὐρίων φέρονται, καὶ παρὰ σοῦ δεξάμενοι τῶν ἀγαθῶν τὴν ἀφθονίαν, ἐφόδιον ἔχουσι τῆς ἀδικίας τὴν εὐπραξίαν.
«Ho Theos, ǭdēn kainēn asomai soi, en psaltēriǭ dekachordǭ psalō soi. » Ouk esomai gar agnōmōn tēs sōtērias tychōn, alla tois synēthesin organois chrēsamenos ton charistērion hymnon ektisō. « Tǭ didonti tēn sōtērian tois basileusin. » Houtō gar, phēsi, kai tous hēmeterous progonous hypo sou tēn basileian encheiristhentas diesōsas, kai tōn polemiōn epanastantōn nikēphorous apephēnas, ton Dabid, ton Iōsaphat, ton Ezekian, kai ei tis heteros tēn sēn epikourian exę̄tēsen. « Tǭ lytroumenǭ Dabid ton doulon autou. • Dia gar tas pros ekeinous synthēkas pasan hēmōn kēdemonian poię̄. • Ek rhomphaias ponēras. Rhysai me, kai exelou me ek cheiros huiōn allotriōn. » Rhomphaian ponēran tōn epelthontōn to manikon kai thēriōdes ekalese; tous de autous kai huious allotrious, hōs dyssebeis. • Hōn to stoma elalēse mataiotēta, kai hē dexia autōn dexia adikias. » Tę̄ tautologią ou matēn echrēsato; alla tēn euēmerian autōn diēgeisthai mellōn, tēn tēs ponērias katēgorian anelaben, eis epikourian ton Theon diegeirōn. Hoi gar houtōs se, phēsi, blasphēmountes, kai adikią kai ponērią syzōntes, ex ouriōn pherontai, kai para sou dexamenoi tōn agathōn tēn aphthonian, ephodion echousi tēs adikias tēn eupraxian.
"O God, I will sing a new song to you; on a ten-stringed harp I will make melody to you." "For I will not be ungrateful when I obtain salvation, but using the customary instruments I will pay the hymn of thanksgiving." "To him who gives salvation to kings." "For so too you saved our forefathers who were entrusted by you with the kingdom, and made them victorious when enemies rose up: David, Jehoshaphat, Hezekiah, and any other who sought your help." "Who redeems David his servant." "For because of the covenant with them you take every care of us." "From the evil sword deliver me, and rescue me from the hand of foreign sons." He called the frenzy and brutality of the attackers an evil sword, and the same men foreign sons, as ungodly. "Whose mouth has spoken vanity, and their right hand is a right hand of injustice." Not idly did he use the repetition; but being about to describe their prosperity, he took up again the charge of wickedness, rousing God to help. "For those who thus blaspheme you," he says, "and live in injustice and wickedness, are carried along by favoring winds, and having received from you an abundance of good things, they have their good fortune as provision for injustice."
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«Ὧν οἱ υἱοὶ αὐτῶν ὡς νεόφυτα ἱδρυμένα ἐν τῇ νεότητι αὐτῶν.» ᾿Απήλαυσαν, φησὶν, πολυπαιδίας καὶ εὐπαιδίας, καὶ ὑπὸ τῶν υἱῶν κυκλοῦνται, νεοθαλῆ μιμούμενοι φυτά. « Αἱ θυγατέρες αὐτῶν κεκαλλωπισμέναι, περικεκοσμημέναι ὡς ὁμοίωμα ναοῦ. » Οὐ μόνον γὰρ αὐτὰς τῆς φύσεως ὡραΐζει τὸ κάλλος, ἀλλὰ καὶ ἐξ ἐπιτεχνήσεως πολὺν περίκεινται κόσμον· ὡς ἀπεικάζεσθαι τοῖς ἐπὶ τιμῇ τῶν εἰδώλων κεκαλλωπισμένοις ναοῖς. Τοιοῦτον δὲ ἐστι τὸ κομμωτικὸν καὶ ἑταιρικόν.
«Hōn hoi huioi autōn hōs neophyta hidrymena en tę̄ neotēti autōn.» ᾿Apēlausan, phēsin, polypaidias kai eupaidias, kai hypo tōn huiōn kyklountai, neothalē mimoumenoi phyta. « Hai thygateres autōn kekallōpismenai, perikekosmēmenai hōs homoiōma naou. » Ou monon gar autas tēs physeōs hōraïzei to kallos, alla kai ex epitechnēseōs polyn perikeintai kosmon; hōs apeikazesthai tois epi timę̄ tōn eidōlōn kekallōpismenois naois. Toiouton de esti to kommōtikon kai hetairikon.
"Whose sons are like young plants grown up in their youth." "They enjoyed many and fine children," he says, "and are surrounded by their sons, like fresh plants." "Their daughters adorned, decked out like the likeness of a temple." For not only does the beauty of nature make them lovely, but they also wear much ornament by art, so as to be likened to temples adorned in honor of idols. Such is the painted, courtesan-like adornment.
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« Τὰ ταμιεῖα αὐτῶν πλήρη, ἐξερευγόμενα ἐκ τούτου εἰς τοῦτο. » Ὅταν γὰρ ἴδωσιν ὑπὲρ τὴν χρείαν τὰ δοχεῖα πεπληρωμένα, εἰς ἕτερα πάλιν τὰ περιττὰ μεταφέρουσι· κατ' ἐκεῖνον τὸν λέγοντα, « Καθελῶ μου τὰς ἀποθήκας, καὶ μείζονας οἰκοδομήσω. » « Τὰ πρόβατα αὐτῶν πολυτόκα, πληθύνοντα ἐν ταῖς ἐξόδοις αὐτῶν. Οἱ βόες αὐτῶν παχεῖς. » Πίονα δὲ αὐτῶν καὶ πολύγονα τὰ κτήνη. « Οὐκ ἔστι κατάπτωμα φραγμοῦ, οὐδὲ διέξοδος, οὐδὲ κραυγὴ ἐν ταῖς πλατείαις αὐτῶν. » Ὁ δὲ Σύμμαχος οὕτως, Οὔτε διακοπή, οὔτε ἐκφορὰ, οὔτε κωκυτὸς ἐν ταῖς πλατείαις αὐτῶν. Οὕτω δὲ καὶ οἱ ἄλλοι ἑρμηνευταί. Διὰ γὰρ πολλὴν τὴν εὐθηνίαν, καὶ τῶν ἀγαθῶν τὴν ἀφθονίαν, ἐν τρυφῇ καὶ γέλωτι διατελοῦσι, τῶν πονηρῶν οὐ δεχόμενοι πεῖραν. Ταῦτα καὶ ἐν τῷ ἑβδομηκοστῷ καὶ δευτέρῳ ἔφη ψαλμῷ, ὅτι « Οὐκ ἔστιν ἀνάνευσις ἐν τῷ θανάτῳ αὐτῶν, καὶ στερέωμα ἐν τῇ μάστιγι αὐτῶν. Ἐν κόποις ἀνθρώπων οὐκ εἰσὶ, καὶ μετὰ ἀνθρώπων οὐ μαστιγωθήσονται. » Εὑρίσκομεν δὲ καὶ παρὰ τοῖς ἄλλοις προφήταις συνῳδὰ τούτοις πολλά· ἀλλὰ πάντες ἐπιφέρουσι τῶν ἀμφισβητουμένων τὴν λύσιν. Τοῦτο δὲ καὶ ἐνταῦθα πεποίηκεν ὁ θεῖος Δαβίδ. Ἐπήγαγε γάρ·
« Ta tamieia autōn plērē, exereugomena ek toutou eis touto. » Hotan gar idōsin hyper tēn chreian ta docheia peplērōmena, eis hetera palin ta peritta metapherousi; kat' ekeinon ton legonta, « Kathelō mou tas apothēkas, kai meizonas oikodomēsō. » « Ta probata autōn polytoka, plēthynonta en tais exodois autōn. Hoi boes autōn pacheis. » Piona de autōn kai polygona ta ktēnē. « Ouk esti kataptōma phragmou, oude diexodos, oude kraugē en tais plateiais autōn. » Ho de Symmachos houtōs, Oute diakopē, oute ekphora, oute kōkytos en tais plateiais autōn. Houtō de kai hoi alloi hermēneutai. Dia gar pollēn tēn euthēnian, kai tōn agathōn tēn aphthonian, en tryphę̄ kai gelōti diatelousi, tōn ponērōn ou dechomenoi peiran. Tauta kai en tǭ hebdomēkostǭ kai deuterǭ ephē psalmǭ, hoti « Ouk estin ananeusis en tǭ thanatǭ autōn, kai stereōma en tę̄ mastigi autōn. En kopois anthrōpōn ouk eisi, kai meta anthrōpōn ou mastigōthēsontai. » Heuriskomen de kai para tois allois prophētais synǭda toutois polla; alla pantes epipherousi tōn amphisbētoumenōn tēn lysin. Touto de kai entautha pepoiēken ho theios Dabid. Epēgage gar;
"Their storehouses full, overflowing from this to that." For when they see their vessels filled beyond need, they move the surplus into others; like the man who said, "I will pull down my barns and build bigger ones." "Their sheep prolific, multiplying in their goings out; their oxen fat." Their cattle are fat and fruitful. "There is no breach of a wall, nor going out, nor outcry in their streets." Symmachus has: "Neither breach, nor carrying out, nor wailing in their streets"; and the other translators likewise. For because of great plenty and abundance of good things they continue in luxury and laughter, experiencing no evils. He said this in the seventy-second psalm too: "There is no refusal in their death, nor firmness in their scourge. They are not in the troubles of men, and they will not be scourged with men." We find much in agreement with this in the other prophets too; but all of them add the solution of the difficulty. The divine David too did this here. For he added:
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« Ἐμακάρισαν τὸν λαὸν ᾧ ταῦτά ἐστι, μακάριος ὁ λαὸς, οὗ Κύριος ὁ Θεὸς αὐτοῦ. › Οἱ γὰρ τῆς ἀληθείας ἀμύητοι οὐκ ἐπίστανται τῶν πραγμάτων διακρίνειν τὴν φύσιν, ἀλλὰ τρυφῇ, καὶ πλούτῳ, καὶ δυναστείᾳ τὴν εὐκληρίαν ὁρίζονται, καὶ τοὺς τούτων ἀπολαύοντας ζηλωτοὺς ἀποκαλοῦσι, καὶ μακαρίους. Οἱ δὲ μύσται τῆς ἀρετῆς τῆς θείας σοφίας μετειληφότες, τὸν ὑπὸ σοῦ προμηθούμενον λαὸν μακαρίζουσι, καὶ τοῦ βίου παντὸς τὴν σὴν προτιμῶσι κηδεμονίαν. Τοὺς τοιούτους ἡμᾶς μακαρισμοὺς καὶ ὁ Κύριος ἐξεπαίδευσε· « Μακάριοι, λέγων, οἱ πτωχοὶ τῷ πνεύματι, μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, καὶ μακάριοι οἱ πενθοῦντες, καὶ μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης· τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. » Οἱ δὲ τοῦ βίου τὴν ἡδονὴν προαιρούμενοι, πρὸς ὀλίγον ταύτης ἀπολαύσαντες, τὴν μακρὰν ὀδύνην ἐκ τῆς βραχείας τρυγήσουσιν ἡδονῆς.
« Emakarisan ton laon hǭ tauta esti, makarios ho laos, hou Kyrios ho Theos autou. › Hoi gar tēs alētheias amyētoi ouk epistantai tōn pragmatōn diakrinein tēn physin, alla tryphę̄, kai ploutǭ, kai dynasteią tēn euklērian horizontai, kai tous toutōn apolauontas zēlōtous apokalousi, kai makarious. Hoi de mystai tēs aretēs tēs theias sophias meteilēphotes, ton hypo sou promēthoumenon laon makarizousi, kai tou biou pantos tēn sēn protimōsi kēdemonian. Tous toioutous hēmas makarismous kai ho Kyrios exepaideuse; « Makarioi, legōn, hoi ptōchoi tǭ pneumati, makarioi hoi peinōntes kai dipsōntes tēn dikaiosynēn, kai makarioi hoi penthountes, kai makarioi hoi dediōgmenoi heneken dikaiosynēs; tōn gar toioutōn estin hē basileia tōn ouranōn. » Hoi de tou biou tēn hēdonēn proairoumenoi, pros oligon tautēs apolausantes, tēn makran odynēn ek tēs bracheias trygēsousin hēdonēs.
"They called blessed the people that has these things; blessed is the people whose God is the Lord." For those uninitiated in the truth do not know how to discern the nature of things, but define good fortune by luxury, wealth, and power, and call those who enjoy these enviable and blessed. But the initiates of virtue, sharing in divine wisdom, call blessed the people cared for by you, and prefer your care to all of life. The Lord too trained us in such beatitudes, saying: "Blessed are the poor in spirit; blessed are those who hunger and thirst for righteousness; and blessed are those who mourn; and blessed are those persecuted for righteousness' sake; for theirs is the kingdom of heaven." But those who choose the pleasure of life, having enjoyed it a little while, will reap long pain from brief pleasure.
Chapter 144
144.1PG 80 80:1965
« Αἴνεσις τῷ Δαβίδ. » Δηλοῖ καὶ ἡ ἐπιγραφὴ τοῦ ψαλμοῦ τὸν σκοπόν. Ὑμνεῖν γὰρ παρακελεύεται τὸν τῶν ὅλων Θεὸν, τῆς τοῦ Θεοῦ δυνάμεως, καὶ μεγαλουργίας, καὶ βασιλείας, καὶ μεγαλοπρεπείας μεμνημένους. Πεποίηκε δὲ καὶ ἑτέρους τοιούτους ψαλμοὺς ἡ χάρις τοῦ Πνεύματος, εἰς εὐγνωμοσύνην τὸν λαὸν ἐκεῖνον διεγείρουσα. Ἔχει δὲ καὶ πρόῤῥησιν τῆς τῶν ἐθνῶν κλήσεώς τε καὶ ἐπιγνώσεως. Κατὰ στοιχεῖον δὲ καὶ οὗτος ὁ ὕμνος σύγκειται, καὶ διὰ τῆς ταυτολογίας διδάσκει τοῦ Προφήτου τὸν πόθον. « Ὑψώσω σε, ὁ Θεός μου, βασιλεύς μου, καὶ εὐλογήσω τὸ ὄνομά σου εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. » Φύσει μὲν ὕψιστος ὁ Θεὸς, καὶ οὐκ ἐπείσακτον ἔχει τὸ ὕψος. Κηρύττουσι δὲ τοῦτο τῆς εὐσεβείας οἱ τρόφιμοι, καὶ τοὺς ἀγνοοῦντας διδάσκουσι. Τοιοῦτόν ἐστι τὸ ὑπὸ τοῦ Χριστοῦ ἐν τοῖς εὐαγγελίοις εἰρημένον· « Πάτερ, ἐδόξασά σου τὸ ὄνομα ἐν τῇ γῇ. » Καὶ μετ᾿ ὀλίγα διδάσκει ὡς οὐ δόξαν ἔδωκεν αὐτῷ, ἣν μὴ πρότερον εἶχεν, ἀλλ᾽ ἣν εἶχεν ἐγύμνωσεν. Ἔφη γὰρ, Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις. Οὕτω καὶ ὁ Πατὴρ τῷ Υἱῷ οὐκ ἔδωκε δόξαν, ἣν μὴ πρότερον εἶχεν· ἀλλ᾽ ἣν εἶχε τοὺς ἀγνοοῦντας ἐδίδαξε· « Δόξασόν με γὰρ, φησὶν, σὺ Πάτερ, τῇ δόξῃ, ᾗ εἶχον παρὰ σοὶ, πρὸ τοῦ τὸν κόσμον γενέσθαι. » Οὐ τοίνυν ἔλαβεν ὁ μὴ εἶχεν, ἀλλ᾽ ὁ εἶχε δῆλον τοῖς οὐκ εἰδόσιν ἐγένετο. Καὶ ἐνταῦθα τοίνυν ὁ Προφήτης οὐχ ὑψηλὸν ποιεῖν τὸν Θεὸν ἐπαγγέλλεται, ἀλλὰ τὸ ὕψος αὐτοῦ τοῖς ἀνθρώποις, ὡς οἷόν τε δεικνύναι· καὶ τὸν ἁπάντων Θεὸν, καὶ Θεὸν καὶ βασιλέα ἴδιον ὀνομάζει, ὑπὸ τοῦ φίλτρου τοῦτο ποιεῖν προαγόμενος.
« Ainesis tǭ Dabid. » Dēloi kai hē epigraphē tou psalmou ton skopon. Hymnein gar parakeleuetai ton tōn holōn Theon, tēs tou Theou dynameōs, kai megalourgias, kai basileias, kai megaloprepeias memnēmenous. Pepoiēke de kai heterous toioutous psalmous hē charis tou Pneumatos, eis eugnōmosynēn ton laon ekeinon diegeirousa. Echei de kai prorrhēsin tēs tōn ethnōn klēseōs te kai epignōseōs. Kata stoicheion de kai houtos ho hymnos synkeitai, kai dia tēs tautologias didaskei tou Prophētou ton pothon. « Hypsōsō se, ho Theos mou, basileus mou, kai eulogēsō to onoma sou eis ton aiōna, kai eis ton aiōna tou aiōnos. » Physei men hypsistos ho Theos, kai ouk epeisakton echei to hypsos. Kēryttousi de touto tēs eusebeias hoi trophimoi, kai tous agnoountas didaskousi. Toiouton esti to hypo tou Christou en tois euangeliois eirēmenon; « Pater, edoxasa sou to onoma en tę̄ gę̄. » Kai met᾿ oliga didaskei hōs ou doxan edōken autǭ, hēn mē proteron eichen, all᾽ hēn eichen egymnōsen. Ephē gar, Ephanerōsa sou to onoma tois anthrōpois. Houtō kai ho Patēr tǭ Huiǭ ouk edōke doxan, hēn mē proteron eichen; all᾽ hēn eiche tous agnoountas edidaxe; « Doxason me gar, phēsin, sy Pater, tę̄ doxę̄, hę̄ eichon para soi, pro tou ton kosmon genesthai. » Ou toinyn elaben ho mē eichen, all᾽ ho eiche dēlon tois ouk eidosin egeneto. Kai entautha toinyn ho Prophētēs ouch hypsēlon poiein ton Theon epangelletai, alla to hypsos autou tois anthrōpois, hōs hoion te deiknynai; kai ton hapantōn Theon, kai Theon kai basilea idion onomazei, hypo tou philtrou touto poiein proagomenos.
"Praise, of David." The title of the psalm also shows its aim. For it urges us to hymn the God of all, remembering God's power, mighty works, kingship, and majesty. The grace of the Spirit composed other such psalms too, rousing that people to gratitude. It also contains a prediction of the calling and knowledge of the nations. This hymn too is composed letter by letter, and by the repetition teaches the prophet's longing. "I will exalt you, my God, my King, and bless your name for ever and for ever and ever." God is most high by nature and does not have his height brought in from outside. But the nurslings of piety proclaim it and teach those who do not know. Such is what was said by Christ in the Gospels: "Father, I have glorified your name on the earth." And a little later he teaches that he did not give him a glory he did not have before, but revealed the one he had; for he said: "I have manifested your name to men." So too the Father did not give the Son a glory he did not have before, but taught those who did not know the glory he had: "Glorify me, Father," he says, "with the glory that I had with you before the world existed." He did not, then, receive what he did not have, but what he had became plain to those who did not know. Here too, then, the prophet does not promise to make God high, but to show his height to human beings as far as possible; and he calls the God of all his own God and King, led to do so by love.
144.2PG 80 80:1967
« Καθ' ἑκάστην ἡμέραν εὐλογήσω σε, καὶ αἰνέσω τὸ ὄνομά σου εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. » ᾿Αεί σε, φησὶν, ὑμνῶν διατελέσω, καὶ οὐδεμίαν ἡμέραν ἄμοιρον ἐάσω τῆς ὑμνῳδίας.
« Kath' hekastēn hēmeran eulogēsō se, kai ainesō to onoma sou eis ton aiōna, kai eis ton aiōna tou aiōnos. » ᾿Aei se, phēsin, hymnōn diatelesō, kai oudemian hēmeran amoiron easō tēs hymnǭdias.
"Every day I will bless you and praise your name for ever and for ever and ever." "I will continue hymning you always," he says, "and will leave no day without a share of hymnody."
144.3PG 80 80:1967
« Μέγας Κύριος, καὶ αἰνετὸς σφόδρα, καὶ τῆς μεγαλωσύνης αὐτοῦ οὐκ ἔστι πέρας. » Ἐπειδὴ πᾶν μέγεθος αἰσθητὸν μήκει, καὶ πλάτει, καὶ βάθει μετρούμενον δείκνυται μέγα, εἰκότως ἐπήγαγεν, ὅτι « Τῆς μεγαλωσύνης αὐτοῦ οὐκ ἔστι πέρας, › ἵνα καὶ ἀσώματον δείξῃ, καὶ ἀπερίγραφον τὸν ὑμνούμενον. Μέγαν μὲν γὰρ αὐτὸν, φησὶν, οἶδα, οὐ μὴν ἐφικτὸν, οὔτε μὴν μετρητόν. Οὔτε γὰρ ἀρχὴν, οὔτε τέλος τοῦ μεγέθους εὑρίσκω. "Απειρον γὰρ τοῦτο, καὶ πᾶσαν ὑπερβαίνον κατάληψιν.
« Megas Kyrios, kai ainetos sphodra, kai tēs megalōsynēs autou ouk esti peras. » Epeidē pan megethos aisthēton mēkei, kai platei, kai bathei metroumenon deiknytai mega, eikotōs epēgagen, hoti « Tēs megalōsynēs autou ouk esti peras, › hina kai asōmaton deixę̄, kai aperigraphon ton hymnoumenon. Megan men gar auton, phēsin, oida, ou mēn ephikton, oute mēn metrēton. Oute gar archēn, oute telos tou megethous heuriskō. "Apeiron gar touto, kai pasan hyperbainon katalēpsin.
"Great is the Lord and greatly to be praised, and of his greatness there is no end." Since every visible magnitude is shown to be great by being measured in length, breadth, and depth, he fittingly added, "Of his greatness there is no end," to show the one being hymned to be both bodiless and uncircumscribed. "I know him to be great," he says, "but not attainable nor measurable. For I find neither beginning nor end of his greatness; it is infinite and surpasses all comprehension."
144.4PG 80 80:1967
« Γενεὰ καὶ γενεὰ ἐπαινέσει τὰ ἔργα σου, καὶ τὴν δύναμίν σου ἀπαγγελοῦσι. » Ἐντεῦθεν τῶν ἐθνῶν προεκήρυξε τὴν θείαν ἐπίγνωσιν. Οὐ γὰρ μόνον, φησὶν, ἡμεῖς, οἱ ἐξ Ἰσραὴλ, κατὰ τήνδε τὴν γενεάν σε τὸν εὐεργέτην ὑμνήσομεν, ἀλλὰ καὶ ἑτέρα γενεά, ἡ ἐξ ἐθνῶν Ἐκκλησία, τῶν ἔργων σου τὴν μεγαλουργίαν κηρύξει.
« Genea kai genea epainesei ta erga sou, kai tēn dynamin sou apangelousi. » Enteuthen tōn ethnōn proekēryxe tēn theian epignōsin. Ou gar monon, phēsin, hēmeis, hoi ex Israēl, kata tēnde tēn genean se ton euergetēn hymnēsomen, alla kai hetera genea, hē ex ethnōn Ekklēsia, tōn ergōn sou tēn megalourgian kēryxei.
"Generation and generation will praise your works, and they will declare your power." Here he foretold the divine knowledge of the nations. "For not only we from Israel," he says, "will hymn you our benefactor in this generation, but another generation too, the Church from the nations, will proclaim the mighty deeds of your works."
144.5PG 80 80:1967
« Τὴν μεγαλοπρέπειαν τῆς δόξης τῆς ἁγιωσύνης σου λαλήσουσι, καὶ τὰ θαυμάσιά σου διηγήσονται. » Νικᾷ τοῦ Προφήτου τὴν δύναμιν τοῦ ὑμνουμένου ἡ φύσις. ᾿Αξίας γὰρ ἐπιζητῶν καὶ προσφυεῖς προσηγορίας, εἶτα διαμαρτάνων, πολλὰ κατὰ ταυτὸν ἐπιπλέκει ὀνόματα, ἁγιωσύνης δόξαν καὶ μεγαλοπρέπειαν ὀνομάζων. Ταῦτα μέν τοι προλέγει ὑπὸ τῆς ἑτέρας κηρυχθήσεσθαι γενεᾶς.
« Tēn megaloprepeian tēs doxēs tēs hagiōsynēs sou lalēsousi, kai ta thaumasia sou diēgēsontai. » Niką tou Prophētou tēn dynamin tou hymnoumenou hē physis. ᾿Axias gar epizētōn kai prosphyeis prosēgorias, eita diamartanōn, polla kata tauton epiplekei onomata, hagiōsynēs doxan kai megaloprepeian onomazōn. Tauta men toi prolegei hypo tēs heteras kērychthēsesthai geneas.
"They will speak of the majesty of the glory of your holiness, and recount your wonders." The nature of the one being hymned overcomes the prophet's ability. For seeking worthy and fitting names, and then falling short, he weaves many names together at once, naming the glory of holiness and majesty. He foretells that these things will be proclaimed by the other generation.
144.6PG 80 80:1967
« Καὶ τὴν δύναμιν τῶν φοβερῶν σου ἐροῦσι, καὶ τὴν μεγαλωσύνην σου διηγήσονται. » Δοκεῖ μὲν ταυτολογίᾳ κεχρῆσθαι, διάφορα δὲ ὅμως σημαίνει. Θαυμάσια μὲν γὰρ λέγει, τὰ ἐπ᾿ εὐεργεσίαις τινῶν γινόμενα θαύματα· δύναμιν δὲ φοβερῶν, τὰς ἐπὶ τιμωρίᾳ ἑτέρων δειχθείσας μεγαλουργίας· οἷον διὰ τοῦ θεσπεσίου Μωϋσοῦ τῇ Αἰγύπτῳ παντοδαπὰς ἐπήγαγε μάστιγας· ἐκεῖνα νοητέον δύναμιν φοβερῶν. Ἐν τῇ ἐρήμῳ μάννα ἐκόμισε τῷ λαῷ, καὶ ὀρτυγομήτρας ἐπέδησε, καὶ τὴν ἄνυδρον ἐπέκλυσε· ταῦτα εἰς θαῦμα τῶν εὐγνωμόνων τὰς γλώττας ἐκίνησε. Ταύτην καὶ ὁ θεῖος Ἀπόστολος ἐποιήσατο τὴν διαίρεσιν. Ἔφη γὰρ, ὑπὸ τοῦ παναγίου Πνεύματος δεδόσθαι, οὐ μόνον χαρίσματα ἱαμάτων, ἀλλὰ καὶ ἐνεργήματα δυνάμεων. Καὶ καλεῖ μὲν χαρίσματα ἰαμάτων, τῶν χωλῶν τὸν δρόμον, καὶ τῶν ἀῤῥώστων τὴν ὑγίειαν, καὶ τῶν νεκρῶν τὴν ἀνάστασιν, καὶ ὅσα τοιαῦτα. Ἐνεργήματα δὲ δυνάμεων, τὴν τοῦ Ἐλυμᾶ τυφλότητα, τοῦ ᾿Ανανίου καὶ τῆς Σαπφείρας τὸν θάνατον, τοὺς τῷ Σατανᾷ παραδοθέντας, ἵνα παιδευθῶσι μὴ βλασφημεῖν.
« Kai tēn dynamin tōn phoberōn sou erousi, kai tēn megalōsynēn sou diēgēsontai. » Dokei men tautologią kechrēsthai, diaphora de homōs sēmainei. Thaumasia men gar legei, ta ep᾿ euergesiais tinōn ginomena thaumata; dynamin de phoberōn, tas epi timōrią heterōn deichtheisas megalourgias; hoion dia tou thespesiou Mōÿsou tę̄ Aigyptǭ pantodapas epēgage mastigas; ekeina noēteon dynamin phoberōn. En tę̄ erēmǭ manna ekomise tǭ laǭ, kai ortygomētras epedēse, kai tēn anydron epeklyse; tauta eis thauma tōn eugnōmonōn tas glōttas ekinēse. Tautēn kai ho theios Apostolos epoiēsato tēn diairesin. Ephē gar, hypo tou panagiou Pneumatos dedosthai, ou monon charismata hiamatōn, alla kai energēmata dynameōn. Kai kalei men charismata iamatōn, tōn chōlōn ton dromon, kai tōn arrhōstōn tēn hygieian, kai tōn nekrōn tēn anastasin, kai hosa toiauta. Energēmata de dynameōn, tēn tou Elyma typhlotēta, tou ᾿Ananiou kai tēs Sappheiras ton thanaton, tous tǭ Sataną paradothentas, hina paideuthōsi mē blasphēmein.
"And they will speak of the power of your fearful acts, and recount your greatness." He seems to use repetition, yet signifies different things. He calls "wonders" the marvels done for the benefit of some, and "the power of fearful acts" the mighty works shown for the punishment of others. For instance, through the inspired Moses he brought plagues of every kind on Egypt: these are to be understood as the power of fearful acts. In the wilderness he brought the people manna, sent down quail, and flooded the waterless land: these moved the tongues of the grateful to wonder. The divine Apostle too made this distinction. For he said that there are given by the all-holy Spirit not only gifts of healings but also workings of powers. He calls "gifts of healings" the running of the lame, the health of the sick, the raising of the dead, and the like; and "workings of powers" the blindness of Elymas, the death of Ananias and Sapphira, and those handed over to Satan to be taught not to blaspheme.
144.7PG 80 80:1969
« Μνήμην τοῦ πλήθους τῆς χρηστότητός σου ἐξερεύξονται, καὶ τῇ δικαιοσύνῃ σου ἀγαλλιάσονται. » Βούλεται μὲν ὁ Προφήτης τῆς θείας ἀγαθότητός τε καὶ δυνάμεως ὑποδεῖξαι τὸν πλοῦτον· ἀνθρωπίνῃ δὲ χρησάμενος γλώττῃ, καὶ τυχεῖν οὐ δυνάμενος τοῦ ποθουμένου, πλείονα πάλιν συνάπτει ὀνόματα, καὶ προλέγει τῆς γενεᾶς τῆς ἐσομένης τὸ εὔγνωμον, ὅτι τοῖς θείοις ἐντρυφῶσα λογίοις, καθάπερ τινὰς ἐρυγὰς προσφέρει τὴν τῆς θείας φιλανθρωπίας διήγησιν. Τοῦτο μὲν τοι καὶ ὁ θεῖος ᾿Απόστολος ὑπομένει, καὶ ἀξίως οὐ δυνάμενος διηγήσασθαι τὰ θεῖα, διὰ πλειόνων ὀνομάτων τοῦτο πειρᾶται. «Τὸν ὑπερβάλλοντα γάρ φησι, πλοῦτον τῆς χάριτος αὐτοῦ. » ᾿Αλλαχοῦ δὲ τὴν ἧτταν ὁμολογεῖ, « Ὡς ἀνεξερεύνητα, λέγων, τὰ κρίματα αὐτοῦ, καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ!»
« Mnēmēn tou plēthous tēs chrēstotētos sou exereuxontai, kai tę̄ dikaiosynę̄ sou agalliasontai. » Bouletai men ho Prophētēs tēs theias agathotētos te kai dynameōs hypodeixai ton plouton; anthrōpinę̄ de chrēsamenos glōttę̄, kai tychein ou dynamenos tou pothoumenou, pleiona palin synaptei onomata, kai prolegei tēs geneas tēs esomenēs to eugnōmon, hoti tois theiois entryphōsa logiois, kathaper tinas erygas prospherei tēn tēs theias philanthrōpias diēgēsin. Touto men toi kai ho theios ᾿Apostolos hypomenei, kai axiōs ou dynamenos diēgēsasthai ta theia, dia pleionōn onomatōn touto peiratai. «Ton hyperballonta gar phēsi, plouton tēs charitos autou. » ᾿Allachou de tēn hēttan homologei, « Hōs anexereunēta, legōn, ta krimata autou, kai anexichniastoi hai hodoi autou!»
"They will pour forth the memory of the abundance of your goodness, and exult in your righteousness." The prophet wishes to show the wealth of the divine goodness and power; but using a human tongue and unable to attain what he longs for, he again joins more names, and foretells the gratitude of the generation to come: that delighting in the divine oracles it will bring forth, like belches, the recounting of the divine love for humankind. The divine Apostle too experiences this, and unable to recount divine things worthily, he attempts it through many names: "the surpassing wealth of his grace," he says. And elsewhere he confesses defeat, saying: "How unsearchable are his judgments, and his ways past finding out!"
144.8PG 80 80:1969
« Οἰκτίρμων, καὶ ἐλεήμων ὁ Κύριος, μακρόθυμος, καὶ πολυέλεος. » Τὸ αὐτὸ καὶ ἐνταῦθα πάλιν ὁ Προφήτης ὑπέμεινεν. Εἰς νοῦν γὰρ λαβὼν, ὅπως τῶν ἀνθρώπων τὴν φύσιν διέπλασεν, ὅσης τιμῆς τε καὶ προμηθείας ἠξίωσεν, ὅτι πᾶσαν τὴν ὁρωμένην κτίσιν αὐτοῖς προσφέρειν τὴν χρείαν ἐνομοθέτησεν, ὅτι καθ' ἑκάστην ἡμέραν πλημμελούντων ἀνέχεται, καὶ ἀνατέλλει τὸν ἥλιον αὐτοῦ ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους, οὐ μόνον οἰκτίρμονα καλεῖ, ἀλλὰ καὶ ἐλεήμονα, καὶ μακρόθυμον, καὶ πολυέλεον. Ἀμετρήτῳ γὰρ χρώμενος ἀγαθότητι, ἐμάκρυνεν ἀφ᾿ ἡμῶν τὰς ἀνομίας ἡμῶν, καθόσον ἀπέχουσιν ἀνατολαὶ ἀπὸ δυσμῶν, καὶ ἠγάπησεν οὕτως τὸν κόσμον, ὥστε τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ δοῦναι ὑπὲρ αὐτοῦ.
« Oiktirmōn, kai eleēmōn ho Kyrios, makrothymos, kai polyeleos. » To auto kai entautha palin ho Prophētēs hypemeinen. Eis noun gar labōn, hopōs tōn anthrōpōn tēn physin dieplasen, hosēs timēs te kai promētheias ēxiōsen, hoti pasan tēn horōmenēn ktisin autois prospherein tēn chreian enomothetēsen, hoti kath' hekastēn hēmeran plēmmelountōn anechetai, kai anatellei ton hēlion autou epi ponērous kai agathous, kai brechei epi dikaious kai adikous, ou monon oiktirmona kalei, alla kai eleēmona, kai makrothymon, kai polyeleon. Ametrētǭ gar chrōmenos agathotēti, emakrynen aph᾿ hēmōn tas anomias hēmōn, kathoson apechousin anatolai apo dysmōn, kai ēgapēsen houtōs ton kosmon, hōste ton Huion autou ton monogenē dounai hyper autou.
"Compassionate and merciful is the Lord, long-suffering and abounding in mercy." Here again the prophet experienced the same. For considering how he fashioned human nature, with how much honor and providence he counted it worthy, that he legislated that the whole visible creation serve its needs, that he bears with those who offend every day, and makes his sun rise on the evil and the good, and sends rain on the just and the unjust, he calls him not only compassionate but also merciful, long-suffering, and abounding in mercy. For using immeasurable goodness, he removed our iniquities from us as far as the east is from the west, and so loved the world that he gave his only-begotten Son for it.
144.9PG 80 80:1969
« Χρηστὸς Κύριος τοῖς σύμπασι, καὶ οἱ οἰκτιρμοὶ αὐτοῦ ἐπὶ πάντα τὰ ἔργα αὐτοῦ. » Οὐ γὰρ μόνον Ἰουδαίων ἐποιήσατο πρόνοιαν, ἀλλὰ καὶ εἰς πάντας ἀνθρώπους τὴν φιλανθρωπίαν ἐξέχεεν. Οὐκ ἀνθρώπων δὲ μόνον, ἀλλὰ καὶ τῶν ἀλόγων ἐπιμελεῖται, καὶ πᾶσι παρέχει τὰ πρόσφορα.
« Chrēstos Kyrios tois sympasi, kai hoi oiktirmoi autou epi panta ta erga autou. » Ou gar monon Ioudaiōn epoiēsato pronoian, alla kai eis pantas anthrōpous tēn philanthrōpian execheen. Ouk anthrōpōn de monon, alla kai tōn alogōn epimeleitai, kai pasi parechei ta prosphora.
"The Lord is good to all, and his compassions are over all his works." For he provided not for the Jews only, but poured out his love for humankind on all human beings. And he cares not only for human beings but also for irrational creatures, and provides all with what suits them.
144.10PG 80 80:1969
« Ἐξομολογησάσθωσάν σοι, Κύριε, πάντα τὰ ἔργα σου, καὶ οἱ ὅσιοί σου εὐλογησάτωσάν σε. » Οὐ τὰ ἄψυχα τὸν Θεὸν ὑμνεῖ, οὐδὲ τὰ ἄλογα φωνὴν ἀφίησι λογικήν· ἀλλὰ καὶ διὰ τούτων οἱ λογικοὶ καὶ φιλόθεοι τὴν ὑμνῳδίαν ὑφαίνουσιν. Εἰς ἕκαστον γὰρ ἀφορῶντες τῶν ὑπ᾿ αὐτοῦ γεγενημένων, καὶ σοφίας τὴν μεγαλουργίαν θεώμενοι, εἰς δοξολογίαν κινοῦσι τὴν γλῶτταν.
« Exomologēsasthōsan soi, Kyrie, panta ta erga sou, kai hoi hosioi sou eulogēsatōsan se. » Ou ta apsycha ton Theon hymnei, oude ta aloga phōnēn aphiēsi logikēn; alla kai dia toutōn hoi logikoi kai philotheoi tēn hymnǭdian hyphainousin. Eis hekaston gar aphorōntes tōn hyp᾿ autou gegenēmenōn, kai sophias tēn megalourgian theōmenoi, eis doxologian kinousi tēn glōttan.
"Let all your works confess you, O Lord, and let your saints bless you." Inanimate things do not hymn God, nor do irrational creatures utter a rational voice; but through them too rational and God-loving beings weave hymnody. For looking at each of the things made by him and beholding the mighty work of his wisdom, they move their tongue to glorification.
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« Δόξαν τῆς βασιλείας σου ἐροῦσι, καὶ τὴν δυναστείαν σου λαλήσουσι. Τοῦ γνωρίσαι τοῖς υἱοῖς τῶν ἀνθρώπων τὴν δυναστείαν σου, καὶ τὴν δόξαν τῆς μεγαλοπρεπείας τῆς βασιλείας σου. » Οὗτοι γὰρ οἱ ὅσιοι, εἴτε προφῆται, εἴτε ἀπόστολοι, καὶ οἱ μετ᾿ ἐκείνους τὴν τοῦ κηρύγματος διακονίαν διαδεξάμενοι, τὴν αἰώνιον βασιλείαν, καὶ τὴν ἄῤῥητον δύναμιν πάντας ἀνθρώπους διδάξουσιν. Οὐ γὰρ μόνοις Ἰουδαίοις, ἀλλὰ καὶ πάσῃ τῶν ἀνθρώπων τῇ φύσει τήνδε τὴν διδασκαλίαν προσοίσουσιν.
« Doxan tēs basileias sou erousi, kai tēn dynasteian sou lalēsousi. Tou gnōrisai tois huiois tōn anthrōpōn tēn dynasteian sou, kai tēn doxan tēs megaloprepeias tēs basileias sou. » Houtoi gar hoi hosioi, eite prophētai, eite apostoloi, kai hoi met᾿ ekeinous tēn tou kērygmatos diakonian diadexamenoi, tēn aiōnion basileian, kai tēn arrhēton dynamin pantas anthrōpous didaxousin. Ou gar monois Ioudaiois, alla kai pasę̄ tōn anthrōpōn tę̄ physei tēnde tēn didaskalian prosoisousin.
"They will speak of the glory of your kingdom and tell of your might, to make known to the sons of men your might and the glory of the majesty of your kingdom." For these saints, whether prophets or apostles, and those after them who received the ministry of preaching, will teach all human beings the eternal kingdom and the ineffable power. For they will bring this teaching not to the Jews only, but to the whole of human nature.
144.13PG 80 80:1971
«Ἡ βασιλεία σου βασιλεία πάντων τῶν αἰώνων, καὶ ἡ δεσποτεία σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ.» ᾿Απέραντον ἔχεις τὸ κράτος, καὶ ἀΐδιον τὴν βασιλείαν, οὔτε ἀρξαμένην, οὔτε λήξασαν. « Πιστὸς Κύριος ἐν πᾶσι τοῖς λόγοις αὐτοῦ, καὶ ὅσιος ἐν πᾶσι τοῖς ἔργοις αὐτοῦ. » Προλάμπει γὰρ τῶν λόγων ἀλήθεια, βεβαιουμένη τοῖς ἔργοις· καὶ ταῦτα δὲ τῷ δικαίῳ κοσμεῖται.
«Hē basileia sou basileia pantōn tōn aiōnōn, kai hē despoteia sou en pasę̄ geneą kai geneą.» ᾿Aperanton echeis to kratos, kai aïdion tēn basileian, oute arxamenēn, oute lēxasan. « Pistos Kyrios en pasi tois logois autou, kai hosios en pasi tois ergois autou. » Prolampei gar tōn logōn alētheia, bebaioumenē tois ergois; kai tauta de tǭ dikaiǭ kosmeitai.
"Your kingdom is a kingdom of all ages, and your dominion is in every generation and generation." "You have endless power and an everlasting kingdom, neither beginning nor ending." "The Lord is faithful in all his words and holy in all his works." For the truth of his words shines forth, confirmed by his deeds; and these too are adorned with justice.
144.14PG 80 80:1971
«Ὑποστηρίζει Κύριος πάντας τοὺς καταπίπτοντας, καὶ ἀνορθοῖ πάντας τοὺς κατεῤῥαγμένους. » Οὐ γὰρ μόνον τῶν τῆς δικαιοσύνης τροφίμων ἐπιμελεῖται, ἀλλὰ καὶ τῶν ὀλισθαινόντων καταῤῥηγνυμένων, καὶ τῆς ἁμαρτίας δεχομένων τὰ τραύματα. Τοὺς μὲν γὰρ ἐρείδων, καταπεσεῖν οὐκ ἐᾷ· τοὺς δὲ πεσόντας ἀνίστησιν, ὀρέγων τὴν δεξιάν.
«Hypostērizei Kyrios pantas tous katapiptontas, kai anorthoi pantas tous katerrhagmenous. » Ou gar monon tōn tēs dikaiosynēs trophimōn epimeleitai, alla kai tōn olisthainontōn katarrhēgnymenōn, kai tēs hamartias dechomenōn ta traumata. Tous men gar ereidōn, katapesein ouk eą; tous de pesontas anistēsin, oregōn tēn dexian.
"The Lord upholds all who are falling, and sets upright all who are broken down." For he cares not only for the nurslings of righteousness, but also for those who slip, are broken down, and receive the wounds of sin. Some he supports and does not allow to fall; others, who have fallen, he raises, holding out his right hand.
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« Οἱ ὀφθαλμοὶ πάντων εἰς σὲ ἐλπίζουσι, καὶ σὺ δίδως τὴν τροφὴν αὐτῶν ἐν εὐκαιρίᾳ.» Τὸ ἐλπίζουσιν ἐνταῦθα οὐκ ἐπὶ διαθέσεως τέθεικεν· οὔτε γὰρ οἱ δυσσεβείᾳ συζῶντες ταύτην ἔχουσι τὴν ἐλπίδα, οὔτε τῶν ἀλόγων τὰ γένη λογικὴν αἴσθησιν ἔχει. ἀλλὰ διδάσκει ὡς ἕκαστον παρ' αὐτοῦ τὴν κατάλληλον ὑποδέχεται χρείαν. Εἶτα καὶ τὴν εὐκολίαν ὑποδείκνυσι τῆς χορηγίας.
« Hoi ophthalmoi pantōn eis se elpizousi, kai sy didōs tēn trophēn autōn en eukairią.» To elpizousin entautha ouk epi diatheseōs tetheiken; oute gar hoi dyssebeią syzōntes tautēn echousi tēn elpida, oute tōn alogōn ta genē logikēn aisthēsin echei. alla didaskei hōs hekaston par' autou tēn katallēlon hypodechetai chreian. Eita kai tēn eukolian hypodeiknysi tēs chorēgias.
"The eyes of all hope in you, and you give them their food in due season." Here he did not put "hope" of the disposition; for neither do those who live in ungodliness have this hope, nor do the kinds of irrational creatures have rational perception. But he teaches that each receives its suitable need from him. Then he shows also the ease of the supply.
144.16PG 80 80:1971
«᾿Ανοίγεις σὺ τὴν χεῖρά σου, καὶ ἐμπιπλᾷς πᾶν ζῶον εὐδοκίας. » "Αμα τε γὰρ βούλει, καὶ ἀπολαύει τῶν σῶν χορηγουμένων ἕκαστον ἀγαθῶν. Καθάπερ γὰρ ἡμῖν ῥᾴδιον τοὺς συνηγμένους ἐκτεῖναι δακτύλους, καὶ ἁπλῶσαι τὴν χεῖρα · οὕτω σοι εὐπετὲς ἐν ἀκαρεῖ παρασχεῖν τῶν ἀγαθῶν τὴν φοράν.
«᾿Anoigeis sy tēn cheira sou, kai empipląs pan zōon eudokias. » "Ama te gar boulei, kai apolauei tōn sōn chorēgoumenōn hekaston agathōn. Kathaper gar hēmin rhądion tous synēgmenous ekteinai daktylous, kai haplōsai tēn cheira ; houtō soi eupetes en akarei paraschein tōn agathōn tēn phoran.
"You open your hand and fill every living thing with good pleasure." "For as soon as you will it, each enjoys the good things you supply. Just as it is easy for us to stretch out fingers drawn together and open the hand, so it is easy for you in an instant to provide the abundance of good things."
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« Δίκαιος Κύριος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ, καὶ ὅσιος ἐν πᾶσι τοῖς ἔργοις αὐτοῦ. » Ἐν ἁπάσαις γάρ σου ταῖς οἰκονομίαις διαλάμπει τὸ δίκαιον. Ὁδοὺς γὰρ τὰς οἰκονομίας ἐκάλεσεν.
« Dikaios Kyrios en pasais tais hodois autou, kai hosios en pasi tois ergois autou. » En hapasais gar sou tais oikonomiais dialampei to dikaion. Hodous gar tas oikonomias ekalesen.
"The Lord is righteous in all his ways and holy in all his works." "For in all your dispensations justice shines forth." He called the dispensations "ways."
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«Ἐγγὺς Κύριος πᾶσι τοῖς ἐπικαλουμένοις αὐτὸν, πᾶσι τοῖς ἐπικαλουμένοις αὐτὸν ἐν ἀληθείᾳ. » Τὸ ἐγγὺς οὐ τοπικὸν σημαίνει διάστημα· φύσει γὰρ πανταχοῦ πάρεστιν ὁ Θεός· « Ἐν αὐτῷ γὰρ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμὲν, κατὰ τὸν θεῖον ᾿Απόστολον· ἀλλὰ τὴν σχέσιν, καὶ τὴν διάθεσιν διὰ τούτων ἐδήλωσε. Καλὴ δὲ καὶ ἡ προσθήκη τῆς ἀληθείας. Οὐ γὰρ τοῖς ἁπλῶς ἐπικαλουμένοις πελάζει, ἀλλὰ τοῖς ἐν ἀληθείᾳ τοῦτο δρᾶν προαιρουμένοις. «Οὐ πᾶς γὰρ ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τοῦ Θεοῦ, ἀλλ᾽ ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. » Διὸ ἐπήγαγεν·
«Engys Kyrios pasi tois epikaloumenois auton, pasi tois epikaloumenois auton en alētheią. » To engys ou topikon sēmainei diastēma; physei gar pantachou parestin ho Theos; « En autǭ gar zōmen, kai kinoumetha, kai esmen, kata ton theion ᾿Apostolon; alla tēn schesin, kai tēn diathesin dia toutōn edēlōse. Kalē de kai hē prosthēkē tēs alētheias. Ou gar tois haplōs epikaloumenois pelazei, alla tois en alētheią touto dran proairoumenois. «Ou pas gar ho legōn moi, Kyrie, Kyrie, eiseleusetai eis tēn basileian tou Theou, all᾽ ho poiōn to thelēma tou Patros mou tou en ouranois. » Dio epēgagen;
"The Lord is near to all who call upon him, to all who call upon him in truth." "Near" does not signify a local distance; for by nature God is present everywhere: "For in him we live and move and have our being," according to the divine Apostle. But by this he showed the relationship and the disposition. The addition of "truth" is good too. For he draws near not to those who merely call on him, but to those who choose to do this in truth. "For not everyone who says to me, Lord, Lord, will enter the kingdom of God, but the one who does the will of my Father in heaven." Therefore he added:
144.19PG 80 80:1973
« Θέλημα τῶν φοβουμένων αὐτὸν ποιήσει, καὶ τῆς δεήσεως αὐτῶν εἰσακούσεται, καὶ σώσει αὐτούς. » Οἱ τὸν θεῖον ἔχοντες φόβον πρότεροι, ποιοῦσι τοῦ Θεοῦ τὸ θέλημα. Ἐπειδὴ τοίνυν συμβαίνει αὐτῶν ὁ σκοπὸς πρὸς τὸ θεῖον θέλημα, ἀναγκαίως αὐτῶν ὁ Δεσπότης πληροῖ τὰ θελήματα. Οὐδὲν γὰρ ἐναντίον οἷς βούλεται θέλουσιν.
« Thelēma tōn phoboumenōn auton poiēsei, kai tēs deēseōs autōn eisakousetai, kai sōsei autous. » Hoi ton theion echontes phobon proteroi, poiousi tou Theou to thelēma. Epeidē toinyn symbainei autōn ho skopos pros to theion thelēma, anankaiōs autōn ho Despotēs plēroi ta thelēmata. Ouden gar enantion hois bouletai thelousin.
"He will do the will of those who fear him, and hear their supplication, and save them." Those who have divine fear first do the will of God. Since, then, their aim agrees with the divine will, the Master necessarily fulfills their wishes; for they wish nothing contrary to what he wills.
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« Φυλάσσει Κύριος πάντας τοὺς ἀγαπῶντας αὐτὸν, καὶ πάντας τοὺς ἁμαρτωλοὺς ἐξολοθρεύσει. » Ἔδειξε πῶς δίκαιος ὁ Κύριος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ. Ἴδιον γὰρ τοῦ δικαίου τὸ πρόσφορον ἀπονέμειν ἑκάστῳ, οὗ δὴ χάριν τοὺς μὲν εὖ περὶ αὐτὸν διακειμένους φρουρεῖ, καὶ φυλάττει, καὶ τῶν ἐπιβούλων ἐλευθεροῖ· τοὺς δὲ τὴν ἐναντίαν ἀσπαζομένους ὁδὸν τιμωρίαις ἐκδίδωσιν.
« Phylassei Kyrios pantas tous agapōntas auton, kai pantas tous hamartōlous exolothreusei. » Edeixe pōs dikaios ho Kyrios en pasais tais hodois autou. Idion gar tou dikaiou to prosphoron aponemein hekastǭ, hou dē charin tous men eu peri auton diakeimenous phrourei, kai phylattei, kai tōn epiboulōn eleutheroi; tous de tēn enantian aspazomenous hodon timōriais ekdidōsin.
"The Lord guards all who love him, and he will destroy all the sinners." He showed how the Lord is righteous in all his ways. For it is the mark of the just to assign to each what suits him; for this reason he guards, keeps, and frees from plotters those well disposed toward him, but gives over to punishment those who embrace the opposite road.
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« Αἴνεσιν Κυρίου λαλήσει τὸ στόμα μου, καὶ εὐλογείτω πᾶσα σὰρξ τὸ ὄνομα τὸ ἅγιον αὐτοῦ εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. » Ἐγὼ μὲν οὖν, φησὶ, τόνδε τὸν ὕμνον συγγέγραφα. Προσήκει δὲ ἅπασαν τῶν ἀνθρώπων τὴν φύσιν ἀεὶ τῇ δοξολογίᾳ γεραίρειν τὸν ποιητὴν, καὶ πρόσφορον σέβας τῷ θείῳ προσφέρειν ὀνόματι. Ἐπισημήνασθαι δὲ προσήκει, ὡς καὶ ἐνταῦθα οὐκ Ἰουδαίοις τὸν ὕμνον ἀπένειμεν, ἀλλὰ πᾶσαν σάρκα εἰς τὴν ὑμνῳδίαν ἐκάλεσε. Δήλη τοίνυν ἡ πρόῤῥησις τῇ ἐκβάσει μαρτυρουμένη. Ἐν ἅπασι γὰρ τοῖς κατὰ τὴν οἰκουμένην ἔθνεσι, κατὰ τὴν προφητείαν, ὁ τῶν ὅλων ὑμνεῖται Θεός.
« Ainesin Kyriou lalēsei to stoma mou, kai eulogeitō pasa sarx to onoma to hagion autou eis ton aiōna, kai eis ton aiōna tou aiōnos. » Egō men oun, phēsi, tonde ton hymnon syngegrapha. Prosēkei de hapasan tōn anthrōpōn tēn physin aei tę̄ doxologią gerairein ton poiētēn, kai prosphoron sebas tǭ theiǭ prospherein onomati. Episēmēnasthai de prosēkei, hōs kai entautha ouk Ioudaiois ton hymnon apeneimen, alla pasan sarka eis tēn hymnǭdian ekalese. Dēlē toinyn hē prorrhēsis tę̄ ekbasei martyroumenē. En hapasi gar tois kata tēn oikoumenēn ethnesi, kata tēn prophēteian, ho tōn holōn hymneitai Theos.
"My mouth will speak the praise of the Lord, and let all flesh bless his holy name for ever and for ever and ever." "I, then," he says, "have composed this hymn; but it is fitting that the whole of human nature always honor its Maker with glorification and offer fitting reverence to the divine name." It should be noted that here too he did not assign the hymn to the Jews, but called all flesh to hymnody. The prediction, then, is plain, witnessed by the outcome. For among all the nations throughout the world, according to the prophecy, the God of all is hymned.
Chapter 145
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᾿Αλληλούϊα. Ἐν ἐνίοις ἀντιγράφοις πρόσκειται Ἀγγαίου καὶ Ζαχαρίου. Τοῦτο δὲ οὔτε παρὰ τῷ Ἑβραίῳ, οὔτε παρὰ τοῖς ἄλλοις εὗρον ἑρμηνευταῖς, οὔτε παρὰ τοῖς Ἑβδομήκοντα εὗρον ἐν τῷ Ἑξαπλῷ. Ὑμνεῖν μὲν καὶ οὗτος ὁ ψαλμὸς παρακελεύεται τὸν τῶν ὅλων Θεόν. Τοῦτο γὰρ καὶ ἡ ἐπιγραφὴ δηλοῖ. Τὸ γὰρ ᾿Αλληλούϊα, Αἰνεῖτε τὸν Κύριον ἑρμηνεύεται, ὡς πολλάκις εἰρήκαμεν.
᾿Allēlouïa. En eniois antigraphois proskeitai Angaiou kai Zachariou. Touto de oute para tǭ Hebraiǭ, oute para tois allois heuron hermēneutais, oute para tois Hebdomēkonta heuron en tǭ Hexaplǭ. Hymnein men kai houtos ho psalmos parakeleuetai ton tōn holōn Theon. Touto gar kai hē epigraphē dēloi. To gar ᾿Allēlouïa, Aineite ton Kyrion hermēneuetai, hōs pollakis eirēkamen.
Alleluia. In some copies is added "Of Haggai and Zechariah." But I found this neither in the Hebrew, nor in the other translators, nor in the Seventy in the Hexapla. This psalm too urges us to hymn the God of all; for the title too shows this. For "Alleluia" means "Praise the Lord," as we have often said.
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«Αἴνει, ἡ ψυχή μου, τὸν Κύριον. » Ἡ χάρις τοῦ Πνεύματος πᾶσιν ἡμῖν παρεγγυᾷ, εἰς τὴν τοῦ Θεοῦ δοξολογίαν ἡμᾶς αὐτοὺς διεγείρειν. « Αἰνέσω Κύριον ἐν τῇ ζωῇ μου, ψαλῶ τῷ Θεῷ μου ἕως ὑπάρχω.» Ἐν τῷ ἔκτῳ ἔφη ψαλμῷ, «Ὅτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου, ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι; » Τούτου χάριν κατὰ τὸν τῆς ζωῆς χρόνον ὑμνεῖν διδασκόμεθα τὸν Θεὸν, ἕως ἂν τοῦδε τοῦ βίου τὸ πέρας δεξώμεθα. «Μὴ πεποίθατε ἐπὶ ἄρχοντας. » ᾿Αγαθὴ παραίνεσις. Οὔτε γὰρ ἀεὶ οἱ ἄρχοντες ἄρχουσιν, ἀλλὰ πρόσκαιρον ἔχουσιν ἐξουσίαν, οὔτε πάντες οἱ ἄρχοντες τιμῶσι τὸ δίκαιον. Ἵνα δὲ προσῇ καὶ ἀμφότερα, χρὴ τῆς φύσεως ἰδεῖν τὸ ἐπίκηρον. Τοῦτο γὰρ ἐπιφέρει •
«Ainei, hē psychē mou, ton Kyrion. » Hē charis tou Pneumatos pasin hēmin parengyą, eis tēn tou Theou doxologian hēmas autous diegeirein. « Ainesō Kyrion en tę̄ zōę̄ mou, psalō tǭ Theǭ mou heōs hyparchō.» En tǭ ektǭ ephē psalmǭ, «Hoti ouk estin en tǭ thanatǭ ho mnēmoneuōn sou, en de tǭ hądę̄ tis exomologēsetai soi? » Toutou charin kata ton tēs zōēs chronon hymnein didaskometha ton Theon, heōs an toude tou biou to peras dexōmetha. «Mē pepoithate epi archontas. » ᾿Agathē parainesis. Oute gar aei hoi archontes archousin, alla proskairon echousin exousian, oute pantes hoi archontes timōsi to dikaion. Hina de prosę̄ kai amphotera, chrē tēs physeōs idein to epikēron. Touto gar epipherei •
"Praise the Lord, O my soul." The grace of the Spirit urges all of us to rouse ourselves to the glorification of God. "I will praise the Lord in my life; I will make melody to my God as long as I exist." In the sixth psalm he said: "For in death there is no one who remembers you; and in Hades who will confess you?" For this reason we are taught to hymn God during our lifetime, until we receive the end of this life. "Do not trust in rulers." Good advice. For rulers do not always rule, but have temporary authority; nor do all rulers honor justice. And even if both were present, one must see the perishability of nature. For he adds:
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«Ἐπὶ υἱοὺς ἀνθρώπων, οἷς οὐκ ἔστι σωτηρία. » Βλέπε τὴν φύσιν, καὶ μὴ θάῤῥει τῇ ἐξουσίᾳ. • ῎Ανθρωπος γὰρ ματαιότητι ὡμοιώθη, καὶ ῎Ανθρωπος ὡσεὶ χόρτος αἱ ἡμέραι αὐτοῦ. » Οὕτω δείξας τῆς ἐπ᾿ ἀνθρώποις ἐλπίδος τὸ μάταιον, τῆς εἰς τὸν Θεὸν πεποιθήσεως τὸ ὀνησιφόρον ἐπεδείκνυσιν.
«Epi huious anthrōpōn, hois ouk esti sōtēria. » Blepe tēn physin, kai mē tharrhei tę̄ exousią. • ᾿Anthrōpos gar mataiotēti hōmoiōthē, kai ᾿Anthrōpos hōsei chortos hai hēmerai autou. » Houtō deixas tēs ep᾿ anthrōpois elpidos to mataion, tēs eis ton Theon pepoithēseōs to onēsiphoron epedeiknysin.
"In sons of men, in whom there is no salvation." "Look at the nature and do not trust in the authority. For man has become like vanity, and man, his days are like grass." Having thus shown the vanity of hope in human beings, he points out the benefit of trust in God.
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« Ἐξελεύσεται τὸ πνεῦμα αὐτοῦ, καὶ ἐπιστρέψει εἰς τὴν γῆν αὐτοῦ. › Πνεῦμα ἐνταῦθα τὴν ψυχὴν καλεῖ. Ταύτης δὲ ἐξιούσης, εἰς τὴν οἰκείαν συγγένειαν τὸ σῶμα χωρεῖ, κατὰ τὴν θείαν ἀπόφασιν, «Ὅτι γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ. » « Ἐν ἐκείνῃ τῇ ἡμέρᾳ ἀπολοῦνται πάντες οἱ διαλογισμοὶ αὐτοῦ. » Τῆς γὰρ ψυχῆς ἀποζευχθείσης, καὶ τοῦ σώματος διαλυθέντος εἰς κόνιν, ἐδείχθη ματαία τῶν λογισμῶν ἡ φαντασία. Τοῦτο καὶ διὰ τῆς παραβολῆς ἡμᾶς ὁ Κύριος ἐδίδαξεν. Εἰσαγαγὼν γὰρ τὸν πλούσιον, οὗ ηὐφόρησεν ἡ χώρα, λογιζόμενον καταλῦσαι τὰς ἀποθήκας, καὶ μείζονας οἰκοδομῆσαι, ἐπήγαγεν· «῎Αφρον, ταύτην τὴν νύκτα ἀπαιτοῦσι τὴν ψυχήν σου ἀπὸ σοῦ, ἃ δὲ ἡτοίμασας τίνι ἔσται; › Καὶ τῶν ἄλλων δὲ ἀνθρώπων, οἱ μὲν ἀρχὰς καὶ δυναστείας, οἱ δὲ κτήσεις ἀγρῶν καὶ οἰκοδομίας φαντάζονται· οἱ δὲ τὰς ἐν πολέμοις ὀνειροπολοῦσι νίκας, ἄλλοι δὲ τοῖς ἐχθροῖς τεκταίνουσιν ὄλεθρον· ἀλλ᾽ ἐπιὼν ἐξαπιναίως ὁ θάνατος ἀτέλεστον τῶν λογισμῶν τὴν φαντασίαν ἐᾷ.
« Exeleusetai to pneuma autou, kai epistrepsei eis tēn gēn autou. › Pneuma entautha tēn psychēn kalei. Tautēs de exiousēs, eis tēn oikeian syngeneian to sōma chōrei, kata tēn theian apophasin, «Hoti gē ei, kai eis gēn apeleusę̄. » « En ekeinę̄ tę̄ hēmerą apolountai pantes hoi dialogismoi autou. » Tēs gar psychēs apozeuchtheisēs, kai tou sōmatos dialythentos eis konin, edeichthē mataia tōn logismōn hē phantasia. Touto kai dia tēs parabolēs hēmas ho Kyrios edidaxen. Eisagagōn gar ton plousion, hou ēuphorēsen hē chōra, logizomenon katalysai tas apothēkas, kai meizonas oikodomēsai, epēgagen; «᾿Aphron, tautēn tēn nykta apaitousi tēn psychēn sou apo sou, ha de hētoimasas tini estai? › Kai tōn allōn de anthrōpōn, hoi men archas kai dynasteias, hoi de ktēseis agrōn kai oikodomias phantazontai; hoi de tas en polemois oneiropolousi nikas, alloi de tois echthrois tektainousin olethron; all᾽ epiōn exapinaiōs ho thanatos ateleston tōn logismōn tēn phantasian eą.
"His spirit will go out, and he will return to his earth." Here he calls the soul "spirit." When it goes out, the body goes to its own kin, according to the divine sentence, "For you are earth, and to earth you will depart." "On that day all his thoughts will perish." For when the soul has been unyoked and the body dissolved into dust, the imagination of the thoughts was shown to be vain. The Lord too taught us this by the parable. For bringing in the rich man whose land bore abundantly, reasoning to pull down his barns and build bigger ones, he added: "Fool, this night they demand your soul from you; and what you have prepared, whose will it be?" And among other people, some imagine offices and powers, others acquisitions of fields and buildings; some dream of victories in wars, others contrive destruction for their enemies; but death, coming suddenly, leaves the imagination of their thoughts unfulfilled.
145.5PG 80 80:1975
« Μακάριος οὗ ὁ Θεὸς Ἰακὼβ βοηθὸς αὐτοῦ, ἡ ἐλπὶς αὐτοῦ ἐπὶ Κύριον τὸν Θεὸν αὐτοῦ. » Θεὸν Ἰακὼβ οὐχ ἁπλῶς ὠνόμασεν, ἀλλ᾽ ἀναμιμνήσκων ἡμᾶς πόσης προμηθείας ἀπήλαυσεν Ἰακὼβ πρὸς τὸν Θεὸν ἐλπίσας, καὶ οἴους καὶ ὅσους ἐδρέψατο τῆς ἐλπίδος καρποὺς, εἰς τὸν τούτου Θεὸν ἐλπίζειν παρεγγυᾷ · καὶ Κύριον αὐτὸν, καὶ Θεὸν ὀνομάζει, καὶ δι᾿ ἀμφοτέρων κηρύττει τὸ δυνατόν. Εἶτα ἐκ τῆς τῶν ποιημάτων δημιουργίας διδάσκει αὐτοῦ τὴν ἀγαθότητα καὶ τὴν δύναμιν.
« Makarios hou ho Theos Iakōb boēthos autou, hē elpis autou epi Kyrion ton Theon autou. » Theon Iakōb ouch haplōs ōnomasen, all᾽ anamimnēskōn hēmas posēs promētheias apēlausen Iakōb pros ton Theon elpisas, kai oious kai hosous edrepsato tēs elpidos karpous, eis ton toutou Theon elpizein parengyą ; kai Kyrion auton, kai Theon onomazei, kai di᾿ amphoterōn kēryttei to dynaton. Eita ek tēs tōn poiēmatōn dēmiourgias didaskei autou tēn agathotēta kai tēn dynamin.
"Blessed is he whose helper is the God of Jacob, whose hope is in the Lord his God." Not without reason did he name the God of Jacob; reminding us how much providence Jacob enjoyed by hoping in God, and what and how many fruits of hope he gathered, he urges us to hope in his God. And he names him Lord and God, and by both proclaims his power. Then from the creation of his works he teaches his goodness and power.
145.6PG 80 80:1975
« Τὸν ποιήσαντα τὸν οὐρανὸν καὶ τὴν γῆν, τὴν θάλασσαν, καὶ πάντα τὰ ἐν αὐτοῖς. » Συντόμως ἅπασαν τὴν ὁρωμένην καὶ ἀόρατον τῷ λόγῳ περιέλαβε κτίσιν. Οὐ γὰρ μόνον οὐρανοῦ, καὶ γῆς, καὶ θαλάσσης ἐμνήσθη, ἀλλὰ καὶ πάντων τῶν ἐν αὐτοῖς. Ἐν οὐρανῷ δὲ ἄγγελοι, καὶ τῶν ἀοράτων ἡ φύσις, καὶ ἥλιος, καὶ σελήνη, καὶ τῶν ἀστέρων τὸ πλῆθος. Ἐν γῇ δὲ καὶ θαλάσσῃ ἄνθρωποι, καὶ τῶν ἀλόγων τὰ γένη. Τοσαύτη, φησὶ, τοῦ Ποιητοῦ τῶν ὅλων ἡ δύναμις. Βλέπεις τοίνυν πόσον ἐστὶ τὸ διάφορον τῶν φθειρομένων ἀρχόντων, καὶ τοῦ δημιουργοῦ τῶν ἁπάντων. Οὕτω δείξας αὐτὸν τῶν ὅλων δημιουργὸν, δείκνυσιν αὐτὸν καὶ προμηθούμενον ὧν ἐποίησεν.
« Ton poiēsanta ton ouranon kai tēn gēn, tēn thalassan, kai panta ta en autois. » Syntomōs hapasan tēn horōmenēn kai aoraton tǭ logǭ perielabe ktisin. Ou gar monon ouranou, kai gēs, kai thalassēs emnēsthē, alla kai pantōn tōn en autois. En ouranǭ de angeloi, kai tōn aoratōn hē physis, kai hēlios, kai selēnē, kai tōn asterōn to plēthos. En gę̄ de kai thalassę̄ anthrōpoi, kai tōn alogōn ta genē. Tosautē, phēsi, tou Poiētou tōn holōn hē dynamis. Blepeis toinyn poson esti to diaphoron tōn phtheiromenōn archontōn, kai tou dēmiourgou tōn hapantōn. Houtō deixas auton tōn holōn dēmiourgon, deiknysin auton kai promēthoumenon hōn epoiēsen.
"Who made heaven and earth, the sea, and all that is in them." Briefly he took in the whole visible and invisible creation in his words. For he mentioned not only heaven, earth, and sea, but all that is in them. In heaven are angels and the nature of invisible beings, the sun, the moon, and the multitude of stars; in earth and sea are human beings and the kinds of irrational creatures. "Such," he says, "is the power of the Maker of all." You see, then, how great is the difference between perishing rulers and the Creator of all things. Having thus shown him to be Creator of all, he shows him also caring for what he made.
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« Τὸν φυλάσσοντα ἀλήθειαν εἰς τὸν αἰῶνα, ποιοῦντα κρῖμα τοῖς ἀδικουμένοις, διδόντα τροφὴν τοῖς πεινῶσιν. » ᾿Αψευδὴς γάρ ἐστιν ὑπισχνούμενος, καὶ φιλαλήθης τὰς ἐπαγγελίας πληροῖ. Ἐπαμύνει δὲ τοῖς ἀδικουμένοις, καὶ κρίνει δικαίως· παρέχει δὲ καὶ πᾶσι τοῖς πεινῶσι τὴν κατάλληλον τροφήν. Ἐντεῦθεν καὶ τὰς διὰ τῆς ἐνανθρωπήσεως τοῦ Σωτῆρος ἡμῶν γεγενημένας εὐεργεσίας προλέγει.
« Ton phylassonta alētheian eis ton aiōna, poiounta krima tois adikoumenois, didonta trophēn tois peinōsin. » ᾿Apseudēs gar estin hypischnoumenos, kai philalēthēs tas epangelias plēroi. Epamynei de tois adikoumenois, kai krinei dikaiōs; parechei de kai pasi tois peinōsi tēn katallēlon trophēn. Enteuthen kai tas dia tēs enanthrōpēseōs tou Sōtēros hēmōn gegenēmenas euergesias prolegei.
"Who keeps truth for ever, who executes judgment for the wronged, who gives food to the hungry." For he does not lie when he promises, and as a lover of truth he fulfills his promises. He helps the wronged and judges justly; and he provides suitable food to all who hunger. From here he also foretells the benefits that came about through the incarnation of our Savior.
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«Κύριος λύει πεπεδημένους, Κύριος σοφοῖ τυφλούς, Κύριος ἀνορθοῖ κατεῤῥαγμένους. » Ταῦτα καὶ διὰ Ἡσαΐου προφήτου προηγόρευσεν ὁ τῶν ὅλων Θεός. Εἰρηκὼς γὰρ, « Δέδωκά σε εἰς φῶς ἐθνῶν, » ἐπήγαγεν, « ᾿Ανοῖξαι ὀφθαλμοὺς τυφλῶν, ἐξαγαγεῖν ἐκ δεσμῶν δεδεμένους, καὶ ἐξ οἴκου φυλακῆς καθημένους ἐν σκότει. » Καὶ ἑτέρωθι ἐκ προσώπου ἔφη τοῦ Δεσπότου τοῦ Χριστοῦ· « Πνεῦμα Κυρίου ἐπ᾿ ἐμὲ, οὗ εἶνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρύξαι αἰχμαλώτοις ἄφεσιν, τυφλοῖς ἀνάβλεψιν. » Καὶ ἀλλαχοῦ, « Τότε ἀκούσονται κωφοὶ λόγους βιβλίου, καὶ οἱ ἐν τῷ σκότει, καὶ οἱ ἐν τῇ ὁμίχλῃ. ὀφθαλμοὶ τυφλῶν ὄψονται. » « Κύριος ἀγαπᾷ δικαίους. Κύριος φυλάσσει τοὺς προσηλύτους. » Ἑκάστῳ τὰ κατάλληλα προσφέρει τῶν ὅλων ὁ Κύριος. Καὶ τοὺς μὲν ἀγαπῶντας αὐτὸν δικαίους τοῖς ἴσοις ἀμείβεται, καὶ ἀγάπην αὐτοῖς καὶ φιλοστοργίαν ἀντιδίδωσι πατρικήν· τοὺς δὲ τὴν πατρῴαν φυγόντας ἀσέβειαν, καὶ μετὰ πίστεως αὐτῷ προσιόντας, πάσης ἀξιοῖ φυλακῆς τε καὶ προμηθείας. Προσηλύτους γὰρ τοὺς ξένους καλεῖ. Οὕτω καὶ ὁ μακάριος ἔφη Παῦλος, ὅτι «Ἦμέν ποτε χωρὶς Χριστοῦ ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ, καὶ ξένοι τῶν διαθηκῶν, τῆς ἐπαγγελίας ἐλπίδα μὴ ἔχοντες · ἀλλ᾽ οἱ ποτὲ ὄντες μακρὰν ἐγγὺς ἐγενήθημεν. » « Ὀρφανὸν καὶ χήραν ἀναλήψεται, καὶ ὁδὸν ἁμαρτωλῶν ἀφανιεῖ. » ᾿Απὸ τῆς καθόλου Προνοίας ἐπὶ τὰ μερικὰ τὸν λόγον κατήγαγε, καί φησιν ὡς οὐδενὸς ἀμελεῖ τῶν ὅλων ὁ πρύτανις, ἀλλὰ καὶ τοὺς ἐρήμους ἀνθρωπίνης κηδεμονίας πάσης ἀξιοῖ ἐπιμελείας, καὶ τὰς κατὰ τούτων ἐπιβουλὰς διαλύει.
«Kyrios lyei pepedēmenous, Kyrios sophoi typhlous, Kyrios anorthoi katerrhagmenous. » Tauta kai dia Hēsaïou prophētou proēgoreusen ho tōn holōn Theos. Eirēkōs gar, « Dedōka se eis phōs ethnōn, » epēgagen, « ᾿Anoixai ophthalmous typhlōn, exagagein ek desmōn dedemenous, kai ex oikou phylakēs kathēmenous en skotei. » Kai heterōthi ek prosōpou ephē tou Despotou tou Christou; « Pneuma Kyriou ep᾿ eme, hou eineken echrise me, euangelisasthai ptōchois apestalke me, iasasthai tous syntetrimmenous tēn kardian, kēryxai aichmalōtois aphesin, typhlois anablepsin. » Kai allachou, « Tote akousontai kōphoi logous bibliou, kai hoi en tǭ skotei, kai hoi en tę̄ homichlę̄. ophthalmoi typhlōn opsontai. » « Kyrios agapą dikaious. Kyrios phylassei tous prosēlytous. » Hekastǭ ta katallēla prospherei tōn holōn ho Kyrios. Kai tous men agapōntas auton dikaious tois isois ameibetai, kai agapēn autois kai philostorgian antididōsi patrikēn; tous de tēn patrǭan phygontas asebeian, kai meta pisteōs autǭ prosiontas, pasēs axioi phylakēs te kai promētheias. Prosēlytous gar tous xenous kalei. Houtō kai ho makarios ephē Paulos, hoti «Ēmen pote chōris Christou apēllotriōmenoi tēs politeias tou Israēl, kai xenoi tōn diathēkōn, tēs epangelias elpida mē echontes ; all᾽ hoi pote ontes makran engys egenēthēmen. » « Orphanon kai chēran analēpsetai, kai hodon hamartōlōn aphaniei. » ᾿Apo tēs katholou Pronoias epi ta merika ton logon katēgage, kai phēsin hōs oudenos amelei tōn holōn ho prytanis, alla kai tous erēmous anthrōpinēs kēdemonias pasēs axioi epimeleias, kai tas kata toutōn epiboulas dialyei.
"The Lord sets free the prisoners, the Lord gives wisdom to the blind, the Lord sets upright the broken down." The God of all foretold these things through the prophet Isaiah too. For having said, "I have given you as a light of the nations," he added, "to open the eyes of the blind, to bring out the bound from their bonds and from the prison house those who sit in darkness." And elsewhere he spoke in the person of Christ the Master: "The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach good news to the poor, to heal the brokenhearted, to proclaim release to captives and sight to the blind." And elsewhere: "Then the deaf will hear the words of a book, and those in darkness and in gloom; the eyes of the blind will see." "The Lord loves the righteous; the Lord guards the proselytes." The Lord of all brings to each what suits him. Those righteous who love him he repays with the same, returning them love and a father's tenderness; and those who have fled the impiety of their fathers and come to him with faith he counts worthy of every protection and providence. For he calls strangers proselytes. So too the blessed Paul said: "We were once without Christ, alienated from the commonwealth of Israel and strangers to the covenants, having no hope of the promise; but we who were once far off have come near." "He will take up the orphan and the widow, and he will destroy the way of sinners." He brought the word down from universal providence to particulars, and says that the Governor of all neglects no one, but counts those bereft of all human care worthy of all attention, and dissolves the plots against them.
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« Βασιλεύσει Κύριος εἰς τὸν αἰῶνα, ὁ Θεός σου Σιὼν εἰς γενεὰν καὶ γενεάν. » Αἰώνιον γὰρ ἔχει τὸ κράτος, καὶ τὴν βασιλείαν ἀΐδιον ὁ νῦν, ὦ Σιών, μόνης σου Θεὸς νομιζόμενος.
« Basileusei Kyrios eis ton aiōna, ho Theos sou Siōn eis genean kai genean. » Aiōnion gar echei to kratos, kai tēn basileian aïdion ho nyn, ō Siōn, monēs sou Theos nomizomenos.
"The Lord will reign for ever, your God, O Zion, from generation to generation." "For he who is now thought to be the God of you alone, O Zion, has eternal power and an everlasting kingdom."
Chapter 146
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Ἀλληλούϊα. Ἐνταῦθα σαφῶς ἐδιδάχθημεν τοῦ ἀλληλούϊα τὴν ἑρμηνείαν. Τὸ γὰρ Αἰνεῖτε τὸν Κύριον, ᾿Αλληλούϊα ὁ Ἑβραῖος λέγει · ὁ δὲ Σύμμαχος καὶ ἀνερμήνευτον αὐτὸ εἴασε· λέγει δὲ οὕτως, ᾿Αλληλούϊα, ὅτι ἀγαθὸς ψαλμός. Ὁ δὲ Θεοδοτίων, Αἰνεῖτε τὸν Ἰά · αἰνεῖν καὶ οὗτος τοίνυν ὁ ψαλμὸς παρακελεύεται · προθεσπίζει δὲ τὴν ἐκ Βαβυλῶνος ἐπάνοδον, καὶ τὴν μετὰ ταῦτα γενομένην τῆς Ἱερουσαλήμ οἰκοδομίαν. Οὐ γὰρ, ὡς Ἰουδαῖοι προσδοκῶσιν, αὖθις Ἱερουσαλήμ οἰκοδομηθήσεται, ἀλλὰ τὴν ἤδη γεγενημένην ὑπὸ Ζοροβάβελ οἰκοδομίαν, ὁ προφητικὸς προθεσπίζει λόγος. « Αἰνεῖτε τὸν Κύριον, ὅτι ἀγαθὸς ψαλμὸς, τῷ Θεῷ ἡμῶν ἡδυνθείη αἴνεσις. » Ὀνήσιμος, φησὶν, ἡ ὑμνῳδία, καὶ πρόξενος ἀγαθῶν · θυμήρης δὲ τῷ Θεῷ οὐχ ὁ ὕμνος, ἀλλὰ τῶν ὑμνούντων ὁ σκοπός · αὐτὸς δὲ ἀνενδεὴς χαίρει τῇ σωτηρίᾳ τῶν ἀνθρώπων.
Allēlouïa. Entautha saphōs edidachthēmen tou allēlouïa tēn hermēneian. To gar Aineite ton Kyrion, ᾿Allēlouïa ho Hebraios legei ; ho de Symmachos kai anermēneuton auto eiase; legei de houtōs, ᾿Allēlouïa, hoti agathos psalmos. Ho de Theodotiōn, Aineite ton Ia ; ainein kai houtos toinyn ho psalmos parakeleuetai ; prothespizei de tēn ek Babylōnos epanodon, kai tēn meta tauta genomenēn tēs Hierousalēm oikodomian. Ou gar, hōs Ioudaioi prosdokōsin, authis Hierousalēm oikodomēthēsetai, alla tēn ēdē gegenēmenēn hypo Zorobabel oikodomian, ho prophētikos prothespizei logos. « Aineite ton Kyrion, hoti agathos psalmos, tǭ Theǭ hēmōn hēdyntheiē ainesis. » Onēsimos, phēsin, hē hymnǭdia, kai proxenos agathōn ; thymērēs de tǭ Theǭ ouch ho hymnos, alla tōn hymnountōn ho skopos ; autos de anendeēs chairei tę̄ sōtērią tōn anthrōpōn.
Alleluia. Here we are clearly taught the interpretation of "alleluia." For the Hebrew says "Alleluia" for "Praise the Lord"; Symmachus even left it untranslated, saying thus: "Alleluia, for a psalm is good"; and Theodotion: "Praise Yah." This psalm too, then, urges us to praise; and it foretells the return from Babylon and the rebuilding of Jerusalem that took place afterward. For Jerusalem will not be built again, as the Jews expect; the prophetic word foretells the building already done by Zerubbabel. "Praise the Lord, for a psalm is good; may praise be sweet to our God." "Hymnody is beneficial," he says, "and procures good things; and what pleases God is not the hymn but the aim of those who hymn. For he, lacking nothing, rejoices in the salvation of human beings."
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« Οἰκοδομῶν Ἱερουσαλήμ ὁ Κύριος, τὰς διασπορὰς τοῦ Ἰσραὴλ ἐπισυνάξει. » Καὶ διὰ τοῦτο, φησὶν, αὐτὸν ὑμνεῖσθαι προσήκει, ὅτι καὶ τὴν καταλυθεῖσαν Ἱερουσαλήμ οἰκοδομήσει, καὶ τοὺς δορυαλώτους γεγενημένους ἀξιώσει τῆς ἐπανόδου. Εἰ δὲ μὴ πάντες ἐπανῆλθον, οὐχ ὁ θεῖος διεψεύσατο λόγος, ἀλλ᾽ ἡ ἐκείνων ἠλέγχθη πονηρία. Αὐτὸς μὲν γὰρ διὰ τοῦ Κύρου πᾶσιν ἐπανελθεῖν παρεγγύησεν, οἱ δὲ ἀντίτυπον ἐσχηκότες γνώμην, τὴν ἀλλοτρίαν ἀντὶ τῆς πατρίδος προείλοντο.
« Oikodomōn Hierousalēm ho Kyrios, tas diasporas tou Israēl episynaxei. » Kai dia touto, phēsin, auton hymneisthai prosēkei, hoti kai tēn katalytheisan Hierousalēm oikodomēsei, kai tous doryalōtous gegenēmenous axiōsei tēs epanodou. Ei de mē pantes epanēlthon, ouch ho theios diepseusato logos, all᾽ hē ekeinōn ēlenchthē ponēria. Autos men gar dia tou Kyrou pasin epanelthein parengyēsen, hoi de antitypon eschēkotes gnōmēn, tēn allotrian anti tēs patridos proeilonto.
"The Lord builds up Jerusalem; he will gather the dispersed of Israel." "For this reason too," he says, "it is fitting to hymn him, because he will rebuild destroyed Jerusalem and count the captives worthy of the return." If not all returned, the divine word did not lie; their wickedness was exposed. For he urged all to return through Cyrus, but those with a resistant mind preferred a foreign land to their homeland.
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« Ὁ ἱώμενος τοὺς συντετριμμένους τὴν καρδίαν, καὶ δεσμεύων τὰ συντρίμματα αὐτῶν. » Συνῆψε τοῖς σωματικοῖς τὰ πνευματικά, καὶ ἔδειξεν αὐτὸν οὐ μόνον τοῖς αἰχμαλώτοις τὴν ἐλευθερίαν δωρούμενον, ἀλλὰ καὶ τοῖς τὰ τῆς ἁμαρτίας τραύματα δεξαμένοις τὴν ἴασιν χαριζόμενον.
« Ho hiōmenos tous syntetrimmenous tēn kardian, kai desmeuōn ta syntrimmata autōn. » Synēpse tois sōmatikois ta pneumatika, kai edeixen auton ou monon tois aichmalōtois tēn eleutherian dōroumenon, alla kai tois ta tēs hamartias traumata dexamenois tēn iasin charizomenon.
"Who heals the brokenhearted and binds up their wounds." He joined spiritual things to bodily ones, and showed him not only granting freedom to the captives, but also granting healing to those who have received the wounds of sin.
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« Ὁ ἀριθμῶν πλήθη ἄστρων, καὶ πᾶσιν αὐτοῖς ὀνόματα καλῶν.» Διὰ πάντων τοῦ Θεοῦ τὴν δύναμιν κηρύττει. Ὁ ἀριθμῶν δὲ ἐνταῦθα τὴν γνῶσιν ἐκάλεσε, καὶ ἄστρων δὲ ὀνόματα τὰς τῶν ἀστέρων διαφορὰς, καὶ τὴν τούτων θέσιν τε καὶ διάταξιν, καὶ τὴν πρὸς ἄλληλα σχέσιν. Οὐ γὰρ ὀνόμασι κεχρημένος ὁ τῶν ὅλων Θεὸς τοὺς ἀστέρας καλεῖ · ἄψυχα γὰρ ταῦτα, καὶ λόγου ἐστερημένα. "Ανθρωποι δὲ, ἀσεβεῖ γνώμῃ χρησάμενοι, ἀπὸ μύθων ὑπ᾿ αὐτῶν πεπλασμένων ἔθεσαν τοῖς ἄστροις ὀνόματα.
« Ho arithmōn plēthē astrōn, kai pasin autois onomata kalōn.» Dia pantōn tou Theou tēn dynamin kēryttei. Ho arithmōn de entautha tēn gnōsin ekalese, kai astrōn de onomata tas tōn asterōn diaphoras, kai tēn toutōn thesin te kai diataxin, kai tēn pros allēla schesin. Ou gar onomasi kechrēmenos ho tōn holōn Theos tous asteras kalei ; apsycha gar tauta, kai logou esterēmena. "Anthrōpoi de, asebei gnōmę̄ chrēsamenoi, apo mythōn hyp᾿ autōn peplasmenōn ethesan tois astrois onomata.
"Who counts the multitudes of stars and calls them all by names." Through all things he proclaims God's power. Here he called God's knowledge "counting," and by the names of the stars he means their differences, their position and arrangement, and their relation to one another. For the God of all does not call the stars using names, for they are lifeless and deprived of reason. Human beings, using an impious mind, gave names to the stars from myths they themselves invented.
146.5PG 80 80:1979
« Μέγας ὁ Κύριος ἡμῶν, καὶ μεγάλη ἡ ἰσχὺς αὐτοῦ, καὶ τῆς συνέσεως αὐτοῦ οὐκ ἔστιν ἀριθμός. » Ἀμέτρητα πάντα, καὶ τὸ μέγεθος, καὶ ἡ ἰσχὺς, καὶ ἡ αἴνεσις. Ὡς χωροῦμεν δὲ ὅμως ὑμνοῦμεν.
« Megas ho Kyrios hēmōn, kai megalē hē ischys autou, kai tēs syneseōs autou ouk estin arithmos. » Ametrēta panta, kai to megethos, kai hē ischys, kai hē ainesis. Hōs chōroumen de homōs hymnoumen.
"Great is our Lord, and great his strength, and of his understanding there is no number." All are immeasurable: the greatness, the strength, and the praise. Yet we hymn as we are able.
146.6PG 80 80:1979
« ᾿Αναλαμβάνων πραεῖς ὁ Κύριος, ταπεινῶν δὲ ἁμαρτωλοὺς ἕως γῆς. » Ὁ Σύμμαχος ἀνακτώμενος εἴρηκεν. Καὶ τοῦτο δὲ τῆς θείας ἴδιον προμηθείας· τοὺς μὲν γὰρ δι' ἐπιείκειαν ὑπό τινων ἐπιβουλευομένους κηδεμονίας ἀξιοῖ · τοὺς δὲ ἀδίκως αὐτοῖς ἐπιόντας παραπέμπει θανάτῳ. Καὶ τοὺς μὲν περιβλέπτους ποιεῖ καὶ περιφανεῖς· τῶν δὲ τὴν μνήμην παραδίδωσι λήθῃ. Οὕτω τῶν ἁγίων ἀποστόλων ἀοίδιμος ὁ χορός· οὕτω πολυθρύλλητοι τῶν μαρτύρων οἱ δῆμοι. Τῶν δὲ τούτοις πεπολεμηκότων ἡ μνήμη παραδέδοται λήθῃ.
« ᾿Analambanōn praeis ho Kyrios, tapeinōn de hamartōlous heōs gēs. » Ho Symmachos anaktōmenos eirēken. Kai touto de tēs theias idion promētheias; tous men gar di' epieikeian hypo tinōn epibouleuomenous kēdemonias axioi ; tous de adikōs autois epiontas parapempei thanatǭ. Kai tous men peribleptous poiei kai periphaneis; tōn de tēn mnēmēn paradidōsi lēthę̄. Houtō tōn hagiōn apostolōn aoidimos ho choros; houtō polythryllētoi tōn martyrōn hoi dēmoi. Tōn de toutois pepolemēkotōn hē mnēmē paradedotai lēthę̄.
"The Lord lifts up the meek, but humbles sinners to the ground." Symmachus said "restoring." This too is proper to divine providence: those plotted against by others because of their gentleness he counts worthy of care, while those who unjustly attack them he sends to death. The former he makes admired and renowned; the memory of the latter he hands over to oblivion. So the choir of the holy apostles is celebrated, so the hosts of the martyrs are famous, while the memory of those who made war on them has been handed over to oblivion.
146.7PG 80 80:1981
· Ἐξάρξατε τῷ Κυρίῳ ἐν ἐξομολογήσει · ψάλατε τῷ Θεῷ ἡμῶν ἐν κιθάρᾳ. » Ταύτην τοίνυν εἰδότες τοῦ Θεοῦ τὴν ἀγαθότητα, καὶ σοφίαν, καὶ δύναμιν, ἄρχεσθε τῆς ὑμνῳδίας ὀργάνοις τοῖς συνήθεσι χρώμενοι.
; Exarxate tǭ Kyriǭ en exomologēsei ; psalate tǭ Theǭ hēmōn en kitharą. » Tautēn toinyn eidotes tou Theou tēn agathotēta, kai sophian, kai dynamin, archesthe tēs hymnǭdias organois tois synēthesi chrōmenoi.
"Begin to the Lord with confession; make melody to our God on the lyre." "Knowing, then, this goodness, wisdom, and power of God, begin the hymnody, using the customary instruments."
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« Τῷ περιβάλλοντι τὸν οὐρανὸν ἐν νεφέλαις, τῷ ἑτοιμάζοντι τῇ γῇ ὑετόν. » Ἀμφότερα καὶ τῆς δυνάμεως, καὶ τῆς ἀγαθότητος δείγματα. Ὡς ἀγαθὸς μὲν γὰρ, καὶ φιλάνθρωπος, προμηθεῖται τῶν ἐπὶ γῆς · ὡς παντοδύναμος δὲ, μετέωρον φέρει τῶν ὑδάτων τὴν φύσιν, καὶ τοῦ οὐρανοῦ συγκαλύπτει τὴν θέαν, ὄροφόν τινα μέσον οὐρανοῦ καὶ γῆς διὰ τῶν νεφῶν τεκταινόμενος, καὶ ταῖς ὠδῖσι τούτων ἄρδων τὴν γῆν. Εἶτα τὴν ἐντεῦθεν φυομένην δείκνυσι χρείαν. « Τῷ ἐξανατέλλοντι ἐν ὄρεσι χόρτον, καὶ χλόην τῇ δουλείᾳ τῶν ἀνθρώπων.» Οὐ γὰρ μόνον τὴν ὑπ᾿ ἀνθρώπων γεωργουμένην ἄρδει γῆν, ἀλλὰ καὶ τὰ ὄρη, καὶ τοὺς ἐρήμους χώρους, τὸν ἐκ τούτων φυόμενον χιλὸν προσφέρων τοῖς κτήνεσι. Καὶ τοῦτο μὲν διὰ τὴν εἰς ἀνθρώπους εὐεργεσίαν ποιεῖ· τοῖς ἀνθρώποις γὰρ ὑπουργεῖν τὰ κτήνη προσέταξεν.
« Tǭ periballonti ton ouranon en nephelais, tǭ hetoimazonti tę̄ gę̄ hyeton. » Amphotera kai tēs dynameōs, kai tēs agathotētos deigmata. Hōs agathos men gar, kai philanthrōpos, promētheitai tōn epi gēs ; hōs pantodynamos de, meteōron pherei tōn hydatōn tēn physin, kai tou ouranou synkalyptei tēn thean, orophon tina meson ouranou kai gēs dia tōn nephōn tektainomenos, kai tais ōdisi toutōn ardōn tēn gēn. Eita tēn enteuthen phyomenēn deiknysi chreian. « Tǭ exanatellonti en oresi chorton, kai chloēn tę̄ douleią tōn anthrōpōn.» Ou gar monon tēn hyp᾿ anthrōpōn geōrgoumenēn ardei gēn, alla kai ta orē, kai tous erēmous chōrous, ton ek toutōn phyomenon chilon prospherōn tois ktēnesi. Kai touto men dia tēn eis anthrōpous euergesian poiei; tois anthrōpois gar hypourgein ta ktēnē prosetaxen.
"Who covers the heaven with clouds, who prepares rain for the earth." Both are signs of his power and his goodness. As good and loving humankind, he provides for those on earth; as all-powerful, he carries the nature of water aloft and covers the sight of heaven, building through the clouds a kind of roof between heaven and earth, and watering the earth by their birth-pangs. Then he shows the use that springs from this: "Who makes grass spring up on the mountains, and green herbs for the service of human beings." For he waters not only the land cultivated by human beings, but also the mountains and deserted places, providing the fodder that grows there for the cattle. He does this for the sake of his benefit to human beings; for he ordered the cattle to serve human beings.
146.9PG 80 80:1981
« Καὶ διδόντι κτήνεσι τροφὴν αὐτῶν, καὶ τοῖς νεοσσοῖς τῶν κοράκων τοῖς ἐπικαλουμένοις αὐτόν. » Οὐ λογικὴ τῶν κοράκων ἡ φύσις, οὐδ᾽ ὅτι λογικῶς ἐπικαλεῖται τὸν ποιητήν· ἀλλ᾽ ἡ διὰ τὴν χρείαν κραυγὴ μιμεῖται τὴν αἴτησιν. Ἐντεῦθεν ἡγοῦμαι καὶ τὸν Δεσπότην Χριστὸν, τῶν ἄλλων πτηνῶν καταλιπόντα τὴν μνήμην, τῶν κοράκων μνησθῆναι, καὶ τοῖς μαθηταῖς εἰπεῖν, « ᾿Αποβλέψατε εἰς τοὺς κόρακας, ὅτι οὐ σπείρουσιν, οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτούς. »
« Kai didonti ktēnesi trophēn autōn, kai tois neossois tōn korakōn tois epikaloumenois auton. » Ou logikē tōn korakōn hē physis, oud᾽ hoti logikōs epikaleitai ton poiētēn; all᾽ hē dia tēn chreian kraugē mimeitai tēn aitēsin. Enteuthen hēgoumai kai ton Despotēn Christon, tōn allōn ptēnōn kataliponta tēn mnēmēn, tōn korakōn mnēsthēnai, kai tois mathētais eipein, « ᾿Apoblepsate eis tous korakas, hoti ou speirousin, oude synagousin eis apothēkas, kai ho Patēr hymōn ho ouranios trephei autous. »
"And who gives the cattle their food, and to the young ravens that call upon him." The nature of ravens is not rational, nor do they call upon the Maker rationally; but their cry from need imitates a request. From this, I think, Christ the Master too, leaving out mention of the other birds, mentioned the ravens and said to his disciples: "Consider the ravens, that they neither sow nor gather into barns, and your heavenly Father feeds them."
146.10PG 80 80:1981
« Οὐκ ἐν τῇ δυναστείᾳ τοῦ ἵππου θελήσει, οὐδὲ ἐν ταῖς κνήμαις τοῦ ἀνδρὸς εὐδοκεῖ. Εὐδοκεῖ Κύριος ἐν τοῖς φοβουμένοις αὐτὸν, καὶ ἐν τοῖς ἐλπίζουσιν ἐπὶ τὸ ἔλεος αὐτοῦ. » Οὐ ῥώμῃ σώματος, φησὶ, καὶ ἱππικῇ τέχνῃ, καὶ ταχύτητι ποδῶν ὁ Θεὸς ἐπιτέρπεται · ἀλλὰ καλαῖς πράξεσιν, ὧν δημιουργὸς ἡ εὐλάβεια. Οὐ μόνον δὲ τούτων προμηθεῖται σπουδαίως, ἀλλὰ καὶ τῶν περιπεπτωκότων ἁμαρτίαις, μεταμελείᾳ δὲ χρησαμένων, καὶ στηριχθέντων τῇ τῆς φιλανθρωπίας ἐλπίδι. Οὐ γὰρ μόνον τοῖς τελείοις τῆς ἀρετῆς ἀθληταῖς ἔφη τὸν Θεὸν εὐδοκεῖν, ἀλλὰ καὶ ἐπὶ τοῖς τὸν θεῖον προσμένουσιν ἔλεον.
« Ouk en tę̄ dynasteią tou hippou thelēsei, oude en tais knēmais tou andros eudokei. Eudokei Kyrios en tois phoboumenois auton, kai en tois elpizousin epi to eleos autou. » Ou rhōmę̄ sōmatos, phēsi, kai hippikę̄ technę̄, kai tachytēti podōn ho Theos epiterpetai ; alla kalais praxesin, hōn dēmiourgos hē eulabeia. Ou monon de toutōn promētheitai spoudaiōs, alla kai tōn peripeptōkotōn hamartiais, metameleią de chrēsamenōn, kai stērichthentōn tę̄ tēs philanthrōpias elpidi. Ou gar monon tois teleiois tēs aretēs athlētais ephē ton Theon eudokein, alla kai epi tois ton theion prosmenousin eleon.
"He will not delight in the strength of the horse, nor take pleasure in the legs of a man. The Lord takes pleasure in those who fear him and in those who hope in his mercy." "God does not delight," he says, "in bodily strength, horsemanship, or speed of foot, but in good deeds, of which reverence is the maker." And he provides earnestly not only for these, but also for those who have fallen into sins but have used repentance and been established in the hope of his love for humankind. For he said that God takes pleasure not only in the perfect athletes of virtue, but also in those who wait for the divine mercy.
Chapter 147
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᾿Αλληλούϊα. Ὑμνεῖν καὶ ἐνταῦθα παρακελεύεται ὁ προφητικὸς λόγος. Προλέγει δὲ καὶ τὴν μετὰ τὴν ἐπάνοδον γεγενημένην νίκην. Πρὸς δὲ ταύτῃ, καὶ τὰ τῶν ἀποστόλων προθεσπίζει κηρύγματα, πᾶσαν ὅτι τάχιστα διαδραμόντα τὴν οἰκουμένην. «Ἐπαίνει, Ἱερουσαλήμ, τὸν Κύριον, αἴνει τὸν Θεόν σου, Σιών. Ὅτι ἐνίσχυσε τοὺς μοχλοὺς τῶν πυλῶν σου.» Διὰ τὴν ἄμαχον τοῦ Θεοῦ ῥοπὴν, καὶ τῶν πολεμίων ἀπαλλαγεῖσα, καὶ ἀπολιόρκητος, ὦ Ἱερουσαλήμ, μείνασα, ὕμνοις ἀμείβου τὸν εὐεργέτην. Ἱερουσαλήμ δὲ οὐ τὰς οἰκοδομίας καλεῖ, ἀλλὰ τοὺς ταύτης οἰκήτορας. « Εὐλόγησε τοὺς υἱούς σου ἐν σοί. » Εὐπαιδίας γὰρ καὶ πολυπαιδίας εὐλογίαν λαβοῦσα εἰς πλῆθος ηὐξήθης.
᾿Allēlouïa. Hymnein kai entautha parakeleuetai ho prophētikos logos. Prolegei de kai tēn meta tēn epanodon gegenēmenēn nikēn. Pros de tautę̄, kai ta tōn apostolōn prothespizei kērygmata, pasan hoti tachista diadramonta tēn oikoumenēn. «Epainei, Hierousalēm, ton Kyrion, ainei ton Theon sou, Siōn. Hoti enischyse tous mochlous tōn pylōn sou.» Dia tēn amachon tou Theou rhopēn, kai tōn polemiōn apallageisa, kai apoliorkētos, ō Hierousalēm, meinasa, hymnois ameibou ton euergetēn. Hierousalēm de ou tas oikodomias kalei, alla tous tautēs oikētoras. « Eulogēse tous huious sou en soi. » Eupaidias gar kai polypaidias eulogian labousa eis plēthos ēuxēthēs.
Alleluia. Here too the prophetic word urges us to hymn. It also foretells the victory that came after the return, and besides this foretells the proclamations of the apostles, which ran over the whole world very quickly. "Praise the Lord, O Jerusalem; praise your God, O Zion. For he has strengthened the bars of your gates." "Freed from your enemies by the invincible help of God and remaining unbesieged, O Jerusalem, repay your benefactor with hymns." By Jerusalem he means not the buildings but its inhabitants. "He has blessed your sons within you." "For receiving the blessing of fine and numerous children, you increased to a multitude."
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«Ὁ τιθεὶς τὰ ὅριά σου εἰρήνην. » Δεδώρηταί σοι καὶ πανταχόθεν εἰρήνην. Ἐκδειματωθέντες γὰρ τῷ δέει τῶν ἀναιρεθέντων ἕτεροι πάλιν ἐπανελθεῖν οὐ τολμῶσιν. « Καὶ στέαρ πυροῦ ἐμπιπλῶν σε. › Ἐπέκλυσέ τε καὶ τοῖς ἀπὸ γῆς ἀγαθοῖς. Στέαρ γὰρ πυροῦ τῶν καρπῶν τὴν ἀφθονίαν ἐκάλεσεν, ἀπὸ τοῦ μέρους τὸ πᾶν ὀνομάσας. Πυρὸς γάρ ἐστιν ὁ σῖτος, στέαρ δὲ πυροῦ ὁ κάλλιστος ἄρτος. Δεδήλωκε δὲ διὰ τούτου καὶ τοὺς ἄλλους καρπούς. ᾿Αλλὰ ταύτης πάλαι τῆς προνοίας ἀπήλαυον Ἰουδαῖοι· κατὰ δὲ τοῦ Σωτῆρος λυττήσαντες ἔρημοι πάντων ἐγένοντο τῶν ἀγαθῶν. Διὰ τοῦτο καὶ ὁ προφητικὸς λόγος ταῦτα περὶ ἐκείνων διεξελθὼν, τῶν ἐθνῶν προθεσπίζει τὴν σωτηρίαν.
«Ho titheis ta horia sou eirēnēn. » Dedōrētai soi kai pantachothen eirēnēn. Ekdeimatōthentes gar tǭ deei tōn anairethentōn heteroi palin epanelthein ou tolmōsin. « Kai stear pyrou empiplōn se. › Epeklyse te kai tois apo gēs agathois. Stear gar pyrou tōn karpōn tēn aphthonian ekalesen, apo tou merous to pan onomasas. Pyros gar estin ho sitos, stear de pyrou ho kallistos artos. Dedēlōke de dia toutou kai tous allous karpous. ᾿Alla tautēs palai tēs pronoias apēlauon Ioudaioi; kata de tou Sōtēros lyttēsantes erēmoi pantōn egenonto tōn agathōn. Dia touto kai ho prophētikos logos tauta peri ekeinōn diexelthōn, tōn ethnōn prothespizei tēn sōtērian.
"Who makes your borders peace." "He has given you peace on every side; for others, terrified by fear of those who were slain, do not dare to come against you again." "And fills you with the fat of wheat." "He has flooded you with the good things of the earth too." By "the fat of wheat" he meant the abundance of crops, naming the whole from the part. For wheat is grain, and the fat of wheat is the finest bread; and by this he indicated the other crops too. The Jews once enjoyed this providence; but having raged against the Savior, they became bereft of all good things. That is why the prophetic word, having recounted these things about them, foretells the salvation of the nations.
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«Ὁ ἀποστέλλων τὸ λόγιον αὐτοῦ τῇ γῇ, ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ. » Λόγον ἐνταῦθα εὐαγγελικὸν ἐκάλεσε κήρυγμα. Τοῦτο δὲ οὐκ Ἰουδαίοις μόνον, ἀλλὰ καὶ τοῖς ἄλλοις πᾶσιν ἀνθρώποις ἀπέστειλε. « Πορευθέντες γὰρ, φησὶ, μαθητεύσατε πάντα τὰ ἔθνη. » Ἔδειξε δὲ καὶ τὴν ὀξύτητα τοῦ δρόμου. Ἐν ὀλίγῳ γὰρ χρόνῳ πᾶσαν γῆν καὶ θάλασσαν τῆς διδασκαλίας ἐπλήρωσαν. Τοῦτο προορῶν ὁ Προφήτης ἔφη, «Ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ.» Καὶ καινὸν οὐδὲν, οὐδὲ παράδοξον. Πάντα γὰρ εἴκει τῷ θείῳ βουλήματι. Αὐτίκα τοίνυν τῶν ὑδάτων τὴν φύσιν μίαν οὖσαν εἰς μυρίας ἰδέας βουληθεὶς μεταβάλλει.
«Ho apostellōn to logion autou tę̄ gę̄, heōs tachous drameitai ho logos autou. » Logon entautha euangelikon ekalese kērygma. Touto de ouk Ioudaiois monon, alla kai tois allois pasin anthrōpois apesteile. « Poreuthentes gar, phēsi, mathēteusate panta ta ethnē. » Edeixe de kai tēn oxytēta tou dromou. En oligǭ gar chronǭ pasan gēn kai thalassan tēs didaskalias eplērōsan. Touto proorōn ho Prophētēs ephē, «Heōs tachous drameitai ho logos autou.» Kai kainon ouden, oude paradoxon. Panta gar eikei tǭ theiǭ boulēmati. Autika toinyn tōn hydatōn tēn physin mian ousan eis myrias ideas boulētheis metaballei.
"Who sends his saying to the earth; his word will run swiftly." Here he called the gospel proclamation the "word." This he sent not to the Jews alone, but to all other human beings as well: "Go," he says, "make disciples of all the nations." He also showed the swiftness of its course; for in a short time they filled every land and sea with the teaching. Foreseeing this, the prophet said, "His word will run swiftly." And there is nothing new or strange in this; for all things yield to the divine will. For instance, the nature of water, which is one, he changes at will into countless forms.
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« Διδόντος χιόνα αὐτοῦ ὡσεὶ ἔριον, ὁμίχλην ὡσεὶ σποδὸν πάσσοντος. Βάλλοντος κρύσταλλον αὐτοῦ ὡσεὶ ψωμούς. » Ἐκ γὰρ τῆς μιᾶς τῶν ὑδάτων οὐσίας γίνεται μὲν ἀντίτυπος κρύσταλλος· γίνεται δὲ χιὼν μανή τε καὶ μαλακή, καὶ ἐρίου κάταγμα μιμουμένη· γίνεται δὲ καὶ κόνις ὑγρά. Τοιαύτη γὰρ τῆς ὁμίχλης ἡ φύσις. « Κατὰ πρόσωπον τοῦ ψύχους αὐτοῦ τίς ὑποστήσεται; › Καὶ τὸν ἀέρα δὲ μεταβάλλει ῥᾳδίως, καὶ τὸν ἄρτι φλογώδη μετ' ὀλίγον κρυμώδη ποιεῖ.
« Didontos chiona autou hōsei erion, homichlēn hōsei spodon passontos. Ballontos krystallon autou hōsei psōmous. » Ek gar tēs mias tōn hydatōn ousias ginetai men antitypos krystallos; ginetai de chiōn manē te kai malakē, kai eriou katagma mimoumenē; ginetai de kai konis hygra. Toiautē gar tēs homichlēs hē physis. « Kata prosōpon tou psychous autou tis hypostēsetai? › Kai ton aera de metaballei rhądiōs, kai ton arti phlogōdē met' oligon krymōdē poiei.
"Who gives snow like wool, scattering mist like ashes; who casts his ice like morsels." For from the one substance of water comes hard ice, comes snow, loose and soft, imitating carded wool, and comes moist dust; for such is the nature of mist. "Who will stand before the face of his cold?" He also changes the air easily, and makes what was just now fiery wintry soon after.
147.18PG 80 80:1983
«Ἐξαποστελεῖ δὲ τὸν λόγον αὐτοῦ, καὶ τήξει αὐτὰ· πνεύσει τὸ πνεῦμα αὐτοῦ, καὶ ῥυήσεται ὕδατα. » Ἀλλὰ πάλιν βουληθεὶς τὸ παγὲν ὕδωρ διαλύει ῥᾳδίως, καὶ κρουνηδὸν φέρεσθαι τοῦτο ποιεῖ. Τοῦ γὰρ νότου πνέοντος, καὶ χιὼν, καὶ κρύσταλλος λύεται. Οὐχ ἁπλῶς δὲ τούτων ἐποιήσατο τὴν διήγησιν, ἀλλὰ ἕτερα διὰ τούτων σημαίνων. Καθάπερ γὰρ ἡ χιὼν καταφερομένη τὰ ὄρη πληροῖ· τηκομένη δὲ εἰς τοὺς παρακειμένους χωρεῖ ποταμοὺς, καὶ χωρίοις ἑτέροις ἀρδεία προσφέρεται· οὕτω τῶν θεοσδότων ἀγαθῶν ἡ φορὰ πρώτοις μὲν προσηνέχθη τοῖς Ἰουδαίοις· ἐκείνων δὲ παραπεμψαμένων τὴν χάριν, διὰ τῶν ἱερῶν ἀποστόλων, ὥσπερ διά τινων ποταμῶν, ἡ τῆς διδασκαλίας ἀρδεία προσηνέχθη τοῖς ἔθνεσιν.
«Exapostelei de ton logon autou, kai tēxei auta; pneusei to pneuma autou, kai rhyēsetai hydata. » Alla palin boulētheis to pagen hydōr dialyei rhądiōs, kai krounēdon pheresthai touto poiei. Tou gar notou pneontos, kai chiōn, kai krystallos lyetai. Ouch haplōs de toutōn epoiēsato tēn diēgēsin, alla hetera dia toutōn sēmainōn. Kathaper gar hē chiōn katapheromenē ta orē plēroi; tēkomenē de eis tous parakeimenous chōrei potamous, kai chōriois heterois ardeia prospheretai; houtō tōn theosdotōn agathōn hē phora prōtois men prosēnechthē tois Ioudaiois; ekeinōn de parapempsamenōn tēn charin, dia tōn hierōn apostolōn, hōsper dia tinōn potamōn, hē tēs didaskalias ardeia prosēnechthē tois ethnesin.
"He will send out his word and melt them; his wind will blow, and waters will flow." But again, when he wills, he easily dissolves the frozen water and makes it flow in torrents. For when the south wind blows, both snow and ice are melted. He did not recount these things idly, but signifies other things through them. For just as snow, falling, fills the mountains, and, melting, goes into the nearby rivers and is brought as irrigation to other places, so the flood of God-given good things was brought first to the Jews; but when they rejected the grace, the irrigation of the teaching was brought to the nations through the holy apostles, as through rivers.
147.19PG 80 80:1985
« Ὁ δὲ ἀποστέλλων τὸ λόγιον αὐτοῦ τῷ Ἰακώβ· δικαιώματα καὶ κρίματα αὐτοῦ τῷ Ἰσραήλ. » Πάλαι μὲν τὸν νόμον, μετὰ δὲ ταῦτα καὶ τὴν χάριν· ἀλλ' ἀνάξιοι ἑκατέρων ἐδείχθησαν.
« Ho de apostellōn to logion autou tǭ Iakōb; dikaiōmata kai krimata autou tǭ Israēl. » Palai men ton nomon, meta de tauta kai tēn charin; all' anaxioi hekaterōn edeichthēsan.
"Who sends his saying to Jacob, his ordinances and judgments to Israel." Of old the law, and after that grace too; but they were shown unworthy of both.
147.20PG 80 80:1985
« Οὐκ ἐποίησεν οὕτως παντὶ ἔθνει, καὶ τὰ κρίματα αὐτοῦ οὐκ ἐδήλωσεν. › Οὐδενὶ γὰρ τῶν ἐθνῶν τὸν διὰ Μωσοῦ δέδωκε νόμον, οὔτε τὴν διὰ τῶν προφητῶν προσενήνοχεν ὠφέλειαν. Τούτους δὲ μόνους τῆς τοιαύτης ἀρδείας ἠξίωσεν· ἀλλ᾽ ἀχάριστοι περὶ τὸν εὐεργέτην ἐγένοντο. Τὰ δὲ ἔθνη, διὰ τῶν ἱερῶν ἀποστόλων τοῦ νοεροῦ φωτὸς τὴν αἴγλην δεξάμενα, τὸν οἰκεῖον ἐπέγνω δημιουργὸν, καὶ τούτῳ προσφέρει τὸ σέβας διηνεκῶς.
« Ouk epoiēsen houtōs panti ethnei, kai ta krimata autou ouk edēlōsen. › Oudeni gar tōn ethnōn ton dia Mōsou dedōke nomon, oute tēn dia tōn prophētōn prosenēnochen ōpheleian. Toutous de monous tēs toiautēs ardeias ēxiōsen; all᾽ acharistoi peri ton euergetēn egenonto. Ta de ethnē, dia tōn hierōn apostolōn tou noerou phōtos tēn aiglēn dexamena, ton oikeion epegnō dēmiourgon, kai toutǭ prospherei to sebas diēnekōs.
"He has not done so for any nation, and he has not shown them his judgments." For to none of the nations did he give the law through Moses, nor did he bring the benefit through the prophets. He counted these alone worthy of such irrigation; but they became ungrateful toward their benefactor. But the nations, receiving through the holy apostles the brightness of the spiritual light, recognized their own Creator and offer him reverence continually.
Chapter 148
148.1PG 80 80:1985
« Ἀλληλούϊα, ἀλληλούϊα. » Διπλῆν ἐποιήσατο τὴν παρακέλευσιν ὁ Προφήτης, εἰς πλείονα προθυμίαν τὰς ψυχὰς παραθήγων. Ὕμνος δὲ καὶ οὗτος ἕτερος τὴν κτίσιν ἅπασαν, νοητήν τε καὶ αἰσθητὴν, λογικήν τε καὶ ἄλογον, ἔμψυχόν τε καὶ ἄψυχον, εἰς μίαν συμφωνίαν τῆς ὑμνῳδίας διεγείρων. Οὐρανὸν μέντοι καὶ γῆν, καὶ ἀβύσσους, καὶ τοὺς κατ᾿ οὐρανὸν φωστῆρας, καὶ ὄρη, καὶ φυτά, καὶ τ᾿ ἄλλα ὅσα τοιαῦτα, ὅσα σε ψυχῆς καὶ λόγου μετέχοντα, προσφέρειν τὸν ὕμνον παρεγγυᾷ. Ἀλλ᾽ εἰς ταῦτα τοῦ λόγου μετειληχότας ἀποβλέπειν κελεύει, καὶ τὴν ἐν τούτοις φαινομένην σοφίαν καταμανθάνοντας τὸν Ποιητὴν ἀνυμνεῖν. • Αἰνεῖτε τὸν Κύριον ἐκ τῶν οὐρανῶν, αἰνεῖτε αὐτὸν ἐν τοῖς ὑψίστοις. » Δύο οὐρανοὺς ὑπὸ τοῦ Θεοῦ γεγενῆσθαι ὁ μέγας ἡμᾶς ἐδίδαξε Μωσῆς· τόνδε σὺν τῇ γῇ γεγενημένον, καὶ τὸν ὕστερον μέσον τῶν ὑδάτων προσταχθέντα γενέσθαι, ὃν καὶ στερέωμα προσηγόρευσε. Διὰ τοῦτο ἐκ τῶν οὐρανῶν, καὶ ἐκ τῶν ὑψίστων, ὑμνεῖσθαι προσέταξε τὸν Θεόν· ἀντὶ τοῦ, καὶ τοὺς ἐν τούτῳ καὶ τοὺς ἐν ἐκείνῳ διάγοντας τῶν ἀσωμάτων χορούς. Ἐπειδὴ καὶ ὁ θεῖος Μωσῆς οὐδὲν ἡμᾶς περὶ τῆς τῶν νοερῶν φύσεων δημιουργίας ἐδίδαξεν, ἀναγκαίως ὁ Προφήτης ἐνταῦθα καὶ τὴν τούτων ἐποιήσατο μνήμην. Διὸ καὶ προσφέρειν τῷ Ποιητῇ τὸν ὕμνον παρεγγυᾷ. Τοῦτο γὰρ αὐτῷ παρὰ τῶν ποιημάτων τὸ χρέος ὀφείλεται, καὶ πᾶν ὑπ᾿ αὐτοῦ γενόμενον, καὶ λόγῳ τετιμημένον, προσήκει τοῦτο διὰ παντὸς ἐκτίνειν τὸ ὄφλημα. Εἰ δὲ τὰ κτιστὴν ἔχοντα φύσιν ὑμνεῖ, οὔτε δὲ ὁ Υἱὸς τοῖς ὑμνοῦσιν, οὔτε τὸ πανάγιον συντέτακται Πνεῦμα, δῆλον ὅτι τῆς κτιστῆς οὐχ ὑπάρχουσι φύσεως· ἢ γὰρ ἂν, πρὸ τῶν ἄλλων τὸν ποιητὴν ὕμνησαν, ὡς δικαιοσύνης πηγαὶ τιμῶσαι τὸ δίκαιον. Ἀλλ' οὔτε ὁ Υἱὸς ὑμνεῖ, οὔτε τὸ πανάγιον Πνεῦμα · οὐ τοίνυν κτιστῆς ἐστι φύσεως, οὔτε ὁ Υἱὸς, οὔτε τὸ πανάγιον Πνεῦμα. Ὑμνεῖται δηλονότι καὶ αὐτὸς, καὶ τὸ πανάγιον Πνεῦμα· οὐ γάρ ἐστιν ἄλλο τι μέσον τῶν ὑμνούντων καὶ ὑμνουμένων, ἀλλ᾽ ἡ μὲν κτίσις ὑμνεῖ, ὁ δὲ Κτίστης ὑμνεῖται. Εἰ δέ τις τὸν Κτίστην οὐχ ὑμνεῖ, ὡς ἀχάριστος οὐχ ὑμνεῖ. Ἀλλὰ ταῦτα πλατύτερον ἐν τοῖς περὶ τοῦ ἁγίου Πνεύματος διεξήλθομεν λόγοις. Οὐκοῦν ἐπὶ τὰ συνεχῆ τῆς ἑρμηνείας βαδίσωμεν.
« Allēlouïa, allēlouïa. » Diplēn epoiēsato tēn parakeleusin ho Prophētēs, eis pleiona prothymian tas psychas parathēgōn. Hymnos de kai houtos heteros tēn ktisin hapasan, noētēn te kai aisthētēn, logikēn te kai alogon, empsychon te kai apsychon, eis mian symphōnian tēs hymnǭdias diegeirōn. Ouranon mentoi kai gēn, kai abyssous, kai tous kat᾿ ouranon phōstēras, kai orē, kai phyta, kai t᾿ alla hosa toiauta, hosa se psychēs kai logou metechonta, prospherein ton hymnon parengyą. All᾽ eis tauta tou logou meteilēchotas apoblepein keleuei, kai tēn en toutois phainomenēn sophian katamanthanontas ton Poiētēn anymnein. • Aineite ton Kyrion ek tōn ouranōn, aineite auton en tois hypsistois. » Dyo ouranous hypo tou Theou gegenēsthai ho megas hēmas edidaxe Mōsēs; tonde syn tę̄ gę̄ gegenēmenon, kai ton hysteron meson tōn hydatōn prostachthenta genesthai, hon kai stereōma prosēgoreuse. Dia touto ek tōn ouranōn, kai ek tōn hypsistōn, hymneisthai prosetaxe ton Theon; anti tou, kai tous en toutǭ kai tous en ekeinǭ diagontas tōn asōmatōn chorous. Epeidē kai ho theios Mōsēs ouden hēmas peri tēs tōn noerōn physeōn dēmiourgias edidaxen, anankaiōs ho Prophētēs entautha kai tēn toutōn epoiēsato mnēmēn. Dio kai prospherein tǭ Poiētę̄ ton hymnon parengyą. Touto gar autǭ para tōn poiēmatōn to chreos opheiletai, kai pan hyp᾿ autou genomenon, kai logǭ tetimēmenon, prosēkei touto dia pantos ektinein to ophlēma. Ei de ta ktistēn echonta physin hymnei, oute de ho Huios tois hymnousin, oute to panagion syntetaktai Pneuma, dēlon hoti tēs ktistēs ouch hyparchousi physeōs; ē gar an, pro tōn allōn ton poiētēn hymnēsan, hōs dikaiosynēs pēgai timōsai to dikaion. All' oute ho Huios hymnei, oute to panagion Pneuma ; ou toinyn ktistēs esti physeōs, oute ho Huios, oute to panagion Pneuma. Hymneitai dēlonoti kai autos, kai to panagion Pneuma; ou gar estin allo ti meson tōn hymnountōn kai hymnoumenōn, all᾽ hē men ktisis hymnei, ho de Ktistēs hymneitai. Ei de tis ton Ktistēn ouch hymnei, hōs acharistos ouch hymnei. Alla tauta platyteron en tois peri tou hagiou Pneumatos diexēlthomen logois. Oukoun epi ta synechē tēs hermēneias badisōmen.
"Alleluia, alleluia." The prophet made the exhortation double, sharpening souls to greater eagerness. This too is another hymn, rousing all creation, intelligible and sensible, rational and irrational, animate and inanimate, to one harmony of hymnody. But he does not urge heaven and earth, the deeps, the luminaries of heaven, mountains, plants, and the like to offer the hymn as if they shared in soul and reason; rather, he bids those who share in reason to look at these and, learning the wisdom that appears in them, to hymn the Maker. "Praise the Lord from the heavens; praise him in the highest." The great Moses taught us that two heavens were made by God: this one, made with the earth, and the later one, commanded to come into being in the midst of the waters, which he also called the firmament. For this reason he commanded God to be hymned from the heavens and from the highest, that is, by the choirs of bodiless beings who live in this one and in that. Since the divine Moses taught us nothing about the creation of the intellectual natures, the prophet here necessarily mentioned them too. That is why he urges them to offer the hymn to the Maker. For this debt is owed him by his works, and everything made by him and honored with reason should pay this due continually. But if things with a created nature hymn, and neither the Son nor the all-holy Spirit is ranked among those who hymn, it is plain that they are not of created nature; otherwise they would have hymned the Maker before the others, as springs of righteousness honoring what is just. But neither the Son nor the all-holy Spirit hymns; therefore neither the Son nor the all-holy Spirit is of created nature. Clearly the Son himself is hymned, and the all-holy Spirit; for there is nothing in between those who hymn and the one hymned: creation hymns, the Creator is hymned. And if anyone does not hymn the Creator, he fails to hymn as one ungrateful. But we have treated these things more fully in our discourses on the Holy Spirit. Let us proceed, then, to the continuous interpretation.
148.2PG 80 80:1987
« Αἰνεῖτε αὐτὸν, πάντες οἱ ἄγγελοι αὐτοῦ· αἰνεῖτε αὐτὸν, πᾶσαι αἱ δυνάμεις αὐτοῦ. » Ἀγγέλους καὶ δυνάμεις τὰς νοερὰς φύσεις καλεῖ. Ἀγγέλους μὲν, ὡς τὰ θεῖα διαπορθμεύοντας ῥήματα· δυνάμεις δὲ, ὡς τῶν σωματικῶν παθῶν ἐλευθέρας, καὶ πληροῦν τὰ κελευόμενα δυναμένας. « Δυνατοὶ γὰρ, φησὶν, ἰσχύϊ ποιοῦντες τὸν λόγον αὐτοῦ. » Πᾶσαν μέν τοι τῶν νοερῶν τὴν φύσιν διὰ τούτων περιέλαβε τῶν ὀνομάτων. Μάλα δὲ ἁρμοδίως τοὺς ἐπουρανίους χοροὺς πρώτους εἰς ὑμνῳδίαν ἐκάλεσε.
« Aineite auton, pantes hoi angeloi autou; aineite auton, pasai hai dynameis autou. » Angelous kai dynameis tas noeras physeis kalei. Angelous men, hōs ta theia diaporthmeuontas rhēmata; dynameis de, hōs tōn sōmatikōn pathōn eleutheras, kai plēroun ta keleuomena dynamenas. « Dynatoi gar, phēsin, ischyï poiountes ton logon autou. » Pasan men toi tōn noerōn tēn physin dia toutōn perielabe tōn onomatōn. Mala de harmodiōs tous epouranious chorous prōtous eis hymnǭdian ekalese.
"Praise him, all his angels; praise him, all his powers." He calls the intellectual natures angels and powers: angels, as carrying the divine words across; powers, as free from bodily passions and able to fulfill what is commanded. "For they are mighty in strength," it says, "doing his word." By these names he took in the whole nature of intellectual beings. And very fittingly he called the heavenly choirs first to hymnody.
148.3PG 80 80:1987
« Αἰνεῖτε αὐτὸν, ἥλιος καὶ σελήνη, αἰνεῖτε αὐτὸν, πάντα τὰ ἄστρα καὶ τὸ φῶς. » Ὁ δὲ Σύμμαχος οὕτως, Ὑμνεῖτε αὐτὸν, πάντες ἀστέρες φωτός· οὕτω δὲ καὶ οἱ ἄλλοι. Κατὰ τοὺς Ἑβδομήκοντα δὲ οὕτω νοητέον· Τῇ πρώτῃ ἡμέρᾳ τὸ φῶς ἐδημιούργησεν ὁ Θεὸς, τῇ τετάρτῃ δὲ τοὺς φωστῆρας· καὶ διὰ τοῦτο τοῦ φωτὸς χωρὶς ἐμνημόνευσεν, οὐχ ὡς καθ' ἑαυτὸ ὑφεστῶτος, ἀλλ' ὡς ἐν τοῖς φωστῆρσι διανεμηθέντος. Ταῦτα δὲ, ὡς καὶ ἤδη προειρήκαμεν, οὐκ ἔμψυχα καὶ λογικὰ συγκαλεῖ· ἀλλ᾽ ἡμᾶς ἀφορᾶν εἰς ταῦτα, καὶ τοῦ Θεοῦ τὴν σοφίαν καταμανθάνειν, καὶ διὰ πάντων αὐτῷ πλέκειν τὴν ὑμνῳδίαν παρεγγυᾷ.
« Aineite auton, hēlios kai selēnē, aineite auton, panta ta astra kai to phōs. » Ho de Symmachos houtōs, Hymneite auton, pantes asteres phōtos; houtō de kai hoi alloi. Kata tous Hebdomēkonta de houtō noēteon; Tę̄ prōtę̄ hēmerą to phōs edēmiourgēsen ho Theos, tę̄ tetartę̄ de tous phōstēras; kai dia touto tou phōtos chōris emnēmoneusen, ouch hōs kath' heauto hyphestōtos, all' hōs en tois phōstērsi dianemēthentos. Tauta de, hōs kai ēdē proeirēkamen, ouk empsycha kai logika synkalei; all᾽ hēmas aphoran eis tauta, kai tou Theou tēn sophian katamanthanein, kai dia pantōn autǭ plekein tēn hymnǭdian parengyą.
"Praise him, sun and moon; praise him, all you stars and light." Symmachus has: "Hymn him, all you stars of light"; and so the others. According to the Seventy it is to be understood thus: on the first day God created light, and on the fourth the luminaries; and for this reason he mentioned light separately, not as subsisting by itself, but as distributed among the luminaries. These things, as we have already said, he does not summon as animate and rational; but he urges us to look at them, learn God's wisdom, and weave hymnody to him through all things.
148.4PG 80 80:1987
« Αἰνεῖτε αὐτὸν, οἱ οὐρανοὶ τῶν οὐρανῶν, καὶ τὸ ὕδωρ τὸ ὑπεράνω τῶν οὐρανῶν. » Τῷ στερεώματι διεχώρισεν ὁ Θεὸς τῶν ὑδάτων τὴν φύσιν, τῇ ἀῤῥήτῳ σοφίᾳ τὴν ἐπὶ πλεῖστον αὐτοῖς διαμονὴν μηχανώμενος. Καὶ ἐπὶ τῶν πεπηγότων ὑδάτων τὸ ἄπειρον τῶν φωστήρων ὁδεύειν προσέταξε πῦρ· ὕδωρ δὲ καὶ πῦρ ἐναντία ἀλλήλοις· ἀλλ᾿ ὅμως οὔτε τοῖς ὕδασι τὸ πῦρ κατασβέννυται, οὔτε τὸ πεπηγὸς ὕδωρ τῷ ἀπείρῳ πυρὶ κατατήκεται. Δείκνυσι δὲ ταῦτα τοῦ Θεοῦ τὴν ἄῤῥητον δύναμιν. Πληθυντικῶς δὲ τοὺς οὐρανοὺς ὠνόμασεν, οὐ πολλοὺς τούτους εἰδὼς, ἀλλὰ τῇ Ἑβραίων ἀκολουθήσας φωνῇ · πληθυντικῶς γὰρ τούτους ἐκεῖνοι καλοῦσιν, ὡς ἡμεῖς ᾿Αθήνας, καὶ τὰς Θήβας. Ἀμέλει οὓς ἐνταῦθα οὐρανοὺς οὐρανῶν ἐκάλεσεν, ἑτέρωθι οὐρανὸν οὐρανοῦ προσηγόρευσεν. « Ὁ οὐρανὸς γὰρ, φησὶ, τοῦ οὐρανοῦ τῷ Κυρίῳ. »
« Aineite auton, hoi ouranoi tōn ouranōn, kai to hydōr to hyperanō tōn ouranōn. » Tǭ stereōmati diechōrisen ho Theos tōn hydatōn tēn physin, tę̄ arrhētǭ sophią tēn epi pleiston autois diamonēn mēchanōmenos. Kai epi tōn pepēgotōn hydatōn to apeiron tōn phōstērōn hodeuein prosetaxe pyr; hydōr de kai pyr enantia allēlois; all᾿ homōs oute tois hydasi to pyr katasbennytai, oute to pepēgos hydōr tǭ apeirǭ pyri katatēketai. Deiknysi de tauta tou Theou tēn arrhēton dynamin. Plēthyntikōs de tous ouranous ōnomasen, ou pollous toutous eidōs, alla tę̄ Hebraiōn akolouthēsas phōnę̄ ; plēthyntikōs gar toutous ekeinoi kalousin, hōs hēmeis ᾿Athēnas, kai tas Thēbas. Amelei hous entautha ouranous ouranōn ekalesen, heterōthi ouranon ouranou prosēgoreusen. « Ho ouranos gar, phēsi, tou ouranou tǭ Kyriǭ. »
"Praise him, you heavens of heavens, and the water above the heavens." By the firmament God separated the nature of the waters, contriving by his ineffable wisdom their very long endurance. And he commanded the boundless fire of the luminaries to travel upon the frozen waters. Water and fire are opposed to each other; yet neither is the fire quenched by the waters, nor is the frozen water melted by the boundless fire. These things show God's ineffable power. He named the heavens in the plural, not knowing them to be many, but following the Hebrew idiom; for they call them in the plural, as we say Athens and Thebes. Indeed, what here he called heavens of heavens, elsewhere he named heaven of heaven: "For the heaven of heaven is the Lord's."
148.5PG 80 80:1987
« Αἰνεσάτωσαν τὸ ὄνομα Κυρίου· ὅτι αὐτὸς εἶπε καὶ ἐγενήθησαν· αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν.» ῎Αξιον γὰρ, φησὶν, ὑμνεῖν τὸν λόγῳ πάντα ταῦτα τεκτηνάμενον.
« Ainesatōsan to onoma Kyriou; hoti autos eipe kai egenēthēsan; autos eneteilato kai ektisthēsan.» ᾿Axion gar, phēsin, hymnein ton logǭ panta tauta tektēnamenon.
"Let them praise the name of the Lord; for he spoke, and they came to be; he commanded, and they were created." "For it is worthy," he says, "to hymn the one who built all these things by a word."
148.6PG 80 80:1989
« Ἔστησεν αὐτὰ εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος · πρόσταγμα ἔθετο, καὶ οὐ παρελεύσεται. » Οὐ μόνον δὲ ἐδημιούργησεν, ἀλλὰ καὶ προμηθούμενος αὐτῶν διατελεῖ· ὅθεν καὶ τὸ διαρκὲς ἔχουσιν, ὡς ἂν αὐτὸς ἐθελήσῃ. Οὐδὲ γὰρ τοὺς ὑπ᾿ αὐτοῦ τεθέντας ὅρους παραβῆναι δυνήσεται. Τὰ μὲν οὖν ἄψυχα, καὶ μέντοι καὶ τῶν ἀλόγων τὰ γένη, τοὺς τεθέντας αἰσχύνεται νόμους· μόνη δὲ τῶν ἀνθρώπων ἡ φύσις, ἡ λόγῳ τετιμημένη, παραβαίνει τοὺς νόμους. Καὶ ἡ μὲν θάλασσα τοὺς ὅρους ἐπίσταται, καὶ τὴν ψάμμον αἰσχύνεται, καὶ νὺξ καὶ ἡμέρα τὰ τεθέντα φυλάττουσι μέτρα· ἄνθρωποι δὲ τῶν θείων νόμων καταφρονοῦσιν. Οὕτω δὲ καὶ τὰ ἐπουράνια καὶ οὐράνια εἰς κοινωνίαν τῆς ὑμνῳδίας καλέσας, εἰς τὴν γῆν μεταβαίνει τὴν κοινὴν τῶν ἀνθρώπων, καὶ τῶν ἀλόγων μητέρα.
« Estēsen auta eis ton aiōna, kai eis ton aiōna tou aiōnos ; prostagma etheto, kai ou pareleusetai. » Ou monon de edēmiourgēsen, alla kai promēthoumenos autōn diatelei; hothen kai to diarkes echousin, hōs an autos ethelēsę̄. Oude gar tous hyp᾿ autou tethentas horous parabēnai dynēsetai. Ta men oun apsycha, kai mentoi kai tōn alogōn ta genē, tous tethentas aischynetai nomous; monē de tōn anthrōpōn hē physis, hē logǭ tetimēmenē, parabainei tous nomous. Kai hē men thalassa tous horous epistatai, kai tēn psammon aischynetai, kai nyx kai hēmera ta tethenta phylattousi metra; anthrōpoi de tōn theiōn nomōn kataphronousin. Houtō de kai ta epourania kai ourania eis koinōnian tēs hymnǭdias kalesas, eis tēn gēn metabainei tēn koinēn tōn anthrōpōn, kai tōn alogōn mētera.
"He established them for ever and for ever and ever; he set a command, and it will not pass away." He not only created them but continues caring for them; hence they have their endurance as long as he wills. For they will not be able to transgress the limits he set. The inanimate things, then, and the irrational kinds too, respect the laws set for them; human nature alone, honored with reason, transgresses the laws. The sea knows its limits and respects the sand, and night and day keep the measures set; but human beings despise the divine laws. Having thus called the beings above the heavens and in the heavens to fellowship in hymnody, he passes to the earth, the common mother of human beings and irrational creatures.
148.7PG 80 80:1989
« Αἰνεῖτε τὸν Κύριον ἐκ τῆς γῆς. » Εἶτα κατὰ μέρος, « Δράκοντες, καὶ πᾶσαι ἄβυσσοι. » Μέρος τῆς γῆς ἡ θάλασσα, ἐν δὲ ταύτῃ τὰ κήτη. ᾿Αξιάγαστος δὲ τοῦ Δημιουργοῦ καὶ αὕτη ἡ πρόνοια, ὅτι τὰ ὑπερμεγέθη καὶ ὑπέρογκα ζῶα δημιουργήσας, τοῖς ἀπλώτοις ἐγκαθεῖρξε πελάγεσι· δείξας μὲν τῇ δημιουργίᾳ, καὶ τῇ τούτων μνήμῃ δεδιττόμενος τοὺς ἀνθρώπους, τῷ δὲ τὴν ἐντεῦθεν κωλύσαι λώβην κηρύττων τὴν ἀγαθότητα.
« Aineite ton Kyrion ek tēs gēs. » Eita kata meros, « Drakontes, kai pasai abyssoi. » Meros tēs gēs hē thalassa, en de tautę̄ ta kētē. ᾿Axiagastos de tou Dēmiourgou kai hautē hē pronoia, hoti ta hypermegethē kai hyperonka zōa dēmiourgēsas, tois aplōtois enkatheirxe pelagesi; deixas men tę̄ dēmiourgią, kai tę̄ toutōn mnēmę̄ dedittomenos tous anthrōpous, tǭ de tēn enteuthen kōlysai lōbēn kēryttōn tēn agathotēta.
"Praise the Lord from the earth." Then in detail: "Dragons and all deeps." The sea is part of the earth, and in it are the sea monsters. Admirable too is this providence of the Creator: having created the huge and enormous creatures, he shut them up in unnavigable oceans, showing his power by creating them and frightening human beings by the memory of them, while proclaiming his goodness by preventing harm from them.
148.8PG 80 80:1989
« Πῦρ, χάλαζα, χιών, κρύσταλλος, πνεῦμα καταιγίδος. » Καὶ ταῦτα ἐξ ὑδάτων ἔχει τὴν ἀφορμήν. Ἐν ἀέρι δὲ γίνεται καὶ χάλαζα, καὶ χιὼν, καὶ κρύσταλλος, καὶ τὰ σφοδρὰ πνεύματα. Ταῦτα γὰρ καταιγίδας ἐκάλεσε. Καὶ τὸ πῦρ δὲ ὡσαύτως οὐ μόνον ἐν γῇ, ἀλλὰ καὶ ἐν ἀέρι φαινόμενον ἔστιν ἰδεῖν. Καὶ γὰρ ἀστραπαὶ, καὶ κεραυνοὶ, καὶ πρηστῆρες, ἐξ ἀέρος ἐπιφέρονται. « Τὰ ποιοῦντα τὸν λόγον αὐτοῦ. › Καὶ ταῦτα δὲ, φησὶ, τοῖς αὐτοῦ νεύμασιν εἴκει, οὐχ ὡς ἔμψυχα καὶ λογικὰ, ἀλλ᾽ ὡς ἑπόμενα τῷ βουλήματι. Νεύοντος γὰρ τοῦ Θεοῦ τούτων ἕκαστον γίνεται.
« Pyr, chalaza, chiōn, krystallos, pneuma kataigidos. » Kai tauta ex hydatōn echei tēn aphormēn. En aeri de ginetai kai chalaza, kai chiōn, kai krystallos, kai ta sphodra pneumata. Tauta gar kataigidas ekalese. Kai to pyr de hōsautōs ou monon en gę̄, alla kai en aeri phainomenon estin idein. Kai gar astrapai, kai keraunoi, kai prēstēres, ex aeros epipherontai. « Ta poiounta ton logon autou. › Kai tauta de, phēsi, tois autou neumasin eikei, ouch hōs empsycha kai logika, all᾽ hōs hepomena tǭ boulēmati. Neuontos gar tou Theou toutōn hekaston ginetai.
"Fire, hail, snow, ice, stormy wind." These too have their origin from waters. Hail, snow, ice, and the violent winds come about in the air; he called these storms. And fire likewise can be seen appearing not only on earth but also in the air; for lightnings, thunderbolts, and fiery whirlwinds are carried from the air. "Which do his word." "These too," he says, "yield to his nods, not as animate and rational, but as following his will." For each of them comes to be at God's nod.
148.9PG 80 80:1989
« Τὰ ὄρη καὶ πάντες οἱ βουνοὶ, ξύλα καρποφόρα, καὶ πᾶσαι κέδροι. » Ἱκανὰ καὶ ταῦτα εἰς εὐχαριστίαν κινῆσαι ἡμῶν τὰς γλώττας. Οὐ γὰρ μόνον τὸ τούτων μέγεθος ἀξιάγαστον, ἀλλὰ καὶ ἡ ἐντεῦθεν φυομένη χρεία· πλείστη γὰρ καὶ παντοδαπή.
« Ta orē kai pantes hoi bounoi, xyla karpophora, kai pasai kedroi. » Hikana kai tauta eis eucharistian kinēsai hēmōn tas glōttas. Ou gar monon to toutōn megethos axiagaston, alla kai hē enteuthen phyomenē chreia; pleistē gar kai pantodapē.
"Mountains and all hills, fruitful trees and all cedars." These too are enough to move our tongues to thanksgiving. For not only is their size admirable, but also the use that springs from them, which is very great and of every kind.
148.10PG 80 80:1989
« Τὰ θηρία, καὶ πάντα τὰ κτήνη. » Κατὰ διαίρεσιν καὶ ταῦτα. Οὐ γὰρ ἁπλῶς εἶπε τὰ τετράποδα, ἀλλὰ διέκρινε τῶν ἡμέρων τὰ ἄγρια. Καὶ διὰ τούτων μέντοι, καὶ δι᾽ ἐκείνων, κελεύει τὸν Ποιητὴν ἀνυμνεῖν. Οὐδὲν γὰρ περιττὸν καὶ ἀχάριστον, εἰ καὶ τὴν ἡμετέραν διαφεύγει γνῶσιν. « Ἑρπετὰ καὶ πετεινὰ πτερωτά.» Τῇ μνήμῃ τῶν ἑρπετῶν καὶ τῶν νηκτῶν ἡ φύσις συνέζευκται· ἔρπει γὰρ ἐν τοῖς ὕδασιν. Οὕτω δὲ αὐτὰ καὶ ὁ Θεὸς προσηγόρευσεν. « Ἐξαγαγέτω γὰρ, ἔφη, τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν, καὶ τὰ πετεινὰ πετόμενα κατὰ τὸ στερέωμα τοῦ οὐρανοῦ. » Μετὰ ταῦτα πάντα τὸν διὰ πάντων ὑμνοῦντα καλεῖ· μετὰ πάντα γὰρ τῆς θείας ἠξιώθη δημιουργίας ὁ ἄνθρωπος. Καὶ τοῦτον δὲ κατὰ συμμορίας ἀγείρει· πρῶτον δὲ τὸν τῶν βασιλέων εἰσάγει χορὸν, εἶτα τῶν ὑπηκόων τοὺς δήμους, καί φησιν·
« Ta thēria, kai panta ta ktēnē. » Kata diairesin kai tauta. Ou gar haplōs eipe ta tetrapoda, alla diekrine tōn hēmerōn ta agria. Kai dia toutōn mentoi, kai di᾽ ekeinōn, keleuei ton Poiētēn anymnein. Ouden gar peritton kai achariston, ei kai tēn hēmeteran diapheugei gnōsin. « Herpeta kai peteina pterōta.» Tę̄ mnēmę̄ tōn herpetōn kai tōn nēktōn hē physis synezeuktai; erpei gar en tois hydasin. Houtō de auta kai ho Theos prosēgoreusen. « Exagagetō gar, ephē, ta hydata herpeta psychōn zōsōn, kai ta peteina petomena kata to stereōma tou ouranou. » Meta tauta panta ton dia pantōn hymnounta kalei; meta panta gar tēs theias ēxiōthē dēmiourgias ho anthrōpos. Kai touton de kata symmorias ageirei; prōton de ton tōn basileōn eisagei choron, eita tōn hypēkoōn tous dēmous, kai phēsin;
"Wild beasts and all cattle." These too by division. For he did not simply say "four-footed creatures," but distinguished the wild from the tame. And through both he bids us hymn the Maker; for nothing is superfluous or useless, even if it escapes our knowledge. "Creeping things and winged birds." With the mention of creeping things the nature of swimming creatures is joined; for they creep in the waters. So God too named them: "Let the waters bring forth creeping things of living souls," he said, "and birds flying across the firmament of heaven." After all these he calls the one who hymns through all; for after all, man was counted worthy of divine creation. And him too he gathers in companies: first he brings in the choir of kings, then the populations of subjects, and says:
148.11PG 80 80:1991
« Βασιλεῖς τῆς γῆς, καὶ πάντες λαοί. » Οὐκ ἀποστερεῖ δὲ τῆς ὑμνῳδίας, οὔτε τοὺς δευτέρους ἄρχοντας, οὔτε τοὺς μετὰ τούτους κριτὰς, ἀλλὰ καὶ τούτους τῆς ἐντεῦθεν μεταδίδωσιν ὠφελείας. « ῎Αρχοντες, καὶ πάντες κριταὶ γῆς. » Καὶ ἡλικίαν δὲ ἑκάστην, καὶ γένος ἑκάτερον, τό τε ἄρσεν καὶ τὸ θῆλυ, τοῦτο κελεύει ποιεῖν· καὶ πρώτους μὲν καὶ πρώτας τοὺς τελείαν ἄγοντας τὴν ἡλικίαν.
« Basileis tēs gēs, kai pantes laoi. » Ouk aposterei de tēs hymnǭdias, oute tous deuterous archontas, oute tous meta toutous kritas, alla kai toutous tēs enteuthen metadidōsin ōpheleias. « ᾿Archontes, kai pantes kritai gēs. » Kai hēlikian de hekastēn, kai genos hekateron, to te arsen kai to thēly, touto keleuei poiein; kai prōtous men kai prōtas tous teleian agontas tēn hēlikian.
"Kings of the earth and all peoples." He does not deprive of hymnody either the second rulers or the judges after them, but gives these too a share in the benefit from it. "Rulers and all judges of the earth." And he bids every age and both sexes, male and female, to do this; and first the men and women in the prime of life.
148.12PG 80 80:1991
« Νεανίσκοι καὶ παρθένοι. » Εἶτα ἑκάτερον ἄκρον, « Πρεσβύτεροι μετὰ νεωτέρων αἰνεσάτωσαν τὸ ὄνομα Κυρίου. » Καὶ ἡ ἄωρος, φησὶν, καὶ ἔξωρος ἡλικία τὸν Θεὸν ἀνυμνείτω.
« Neaniskoi kai parthenoi. » Eita hekateron akron, « Presbyteroi meta neōterōn ainesatōsan to onoma Kyriou. » Kai hē aōros, phēsin, kai exōros hēlikia ton Theon anymneitō.
"Young men and virgins." Then both extremes: "Old men with the younger, let them praise the name of the Lord." "Let the age before its prime and the age past its prime hymn God," he says.
148.13PG 80 80:1991
« Ὅτι ὑψώθη τὸ ὄνομα αὐτοῦ μόνου. » Ἔσβεσται γὰρ ἡ μνήμη τῶν ψευδωνύμων θεῶν, καὶ μόνου τοῦ ὄντος Θεοῦ σεπτὸν τὸ ὄνομα πέφηνεν.
« Hoti hypsōthē to onoma autou monou. » Esbestai gar hē mnēmē tōn pseudōnymōn theōn, kai monou tou ontos Theou septon to onoma pephēnen.
"For his name alone has been exalted." For the memory of the falsely named gods has been extinguished, and the name of the God who is alone has been shown venerable.
148.14PG 80 80:1991
« Ἡ ἐξομολόγησις αὐτοῦ ἐπὶ γῆς καὶ οὐρανοῦ. › Οὐκ ἔτι γὰρ αὐτὸν μόνον δὲ ὑμνεῖ τὰ ἐπουράνια, ἀλλ᾽ « Ἐπληρώθη ἡ σύμπασα γῆ τοῦ γνῶναι τὸν Κύριον · ὡς ὕδωρ πολὺ κατακαλύψαι θαλάσσας. » « Καὶ ὑψώσει κέρας λαοῦ αὐτοῦ. » ῎Αμαχον δὲ, φησὶ, δείξει καὶ περίβλεπτον τὸν οἰκεῖον λαόν. Κέρας γὰρ τὴν ἰσχὺν ἐκάλεσεν, ἐκ μεταφορᾶς τῶν κερασφόρων ζώων, ἃ τὴν ἰσχὺν ἔχειν ἐν ἐκείνοις σεμνύνεται. « Ὕμνος πᾶσι τοῖς ὁσίοις αὐτοῦ. » Οὐ μόνον γὰρ ἰσχυροὺς τοὺς εἰς αὐτὸν πεπιστευκότας, ἀλλὰ καὶ ἀοιδίμους παρὰ πᾶσι ποιεῖ. « Τοῖς υἱοῖς Ἰσραὴλ, λαῷ ἐγγίζοντι αὐτῷ. » Ταύτης δὲ τῆς εὐκλείας καὶ ὁ Ἰσραὴλ ἀπήλαυσεν, ἡνίκα ἐπέλαζε τῷ Θεῷ· μετέβη δὲ νῦν μετὰ τῆς εὐσεβείας ἡ περιφάνεια, καὶ οἱ μὲν ἐγυμνώθησαν ταύτης, τὰ δὲ ἔθνη ταῖς θείαις ἀγάλλεται δωρεαῖς.
« Hē exomologēsis autou epi gēs kai ouranou. › Ouk eti gar auton monon de hymnei ta epourania, all᾽ « Eplērōthē hē sympasa gē tou gnōnai ton Kyrion ; hōs hydōr poly katakalypsai thalassas. » « Kai hypsōsei keras laou autou. » ᾿Amachon de, phēsi, deixei kai periblepton ton oikeion laon. Keras gar tēn ischyn ekalesen, ek metaphoras tōn kerasphorōn zōōn, ha tēn ischyn echein en ekeinois semnynetai. « Hymnos pasi tois hosiois autou. » Ou monon gar ischyrous tous eis auton pepisteukotas, alla kai aoidimous para pasi poiei. « Tois huiois Israēl, laǭ engizonti autǭ. » Tautēs de tēs eukleias kai ho Israēl apēlausen, hēnika epelaze tǭ Theǭ; metebē de nyn meta tēs eusebeias hē periphaneia, kai hoi men egymnōthēsan tautēs, ta de ethnē tais theiais agalletai dōreais.
"His confession is upon earth and heaven." For no longer do the heavenly beings alone hymn him, but "the whole earth has been filled with the knowledge of the Lord, as much water covers the seas." "And he will exalt the horn of his people." "He will show his own people invincible and admired." He called strength a "horn," by a metaphor from horned animals, which pride themselves on having their strength in them. "A hymn for all his saints." For he makes those who have believed in him not only strong but also celebrated among all. "For the sons of Israel, a people drawing near to him." Israel too enjoyed this glory when it drew near to God; but now the renown has passed along with piety, and they have been stripped of it, while the nations exult in the divine gifts.
Chapter 149
149.1PG 80 80:1991
Ἀλληλούϊα, ἀλληλούϊα. Τοῦτον προσφέρειν τὸν ὕμνον παρακελεύονται οἱ μετὰ τὴν ἐπάνοδον τὰ πολλὰ ἔθνη ἐκεῖνα διὰ τῆς θείας νενικηκότες ῥοπῆς. Ἔχει δὲ πρόῤῥησιν καὶ τῶν ὑπὸ τῶν Μακκαβαίων κατορθωθέντων.
Allēlouïa, allēlouïa. Touton prospherein ton hymnon parakeleuontai hoi meta tēn epanodon ta polla ethnē ekeina dia tēs theias nenikēkotes rhopēs. Echei de prorrhēsin kai tōn hypo tōn Makkabaiōn katorthōthentōn.
"Alleluia, alleluia." Those who after the return conquered those many nations by divine help are urged to offer this hymn. It also contains a prediction of the achievements of the Maccabees.
149.2PG 80 80:1991
« ῎Ασατε τῷ Κυρίῳ ἆσμα καινὸν, ἡ αἴνεσις αὐτοῦ ἐν ἐκκλησίᾳ ὁσίων. » Οὐ γὰρ τῶν παρανόμων, ἀλλὰ τῶν ὁσίων ἴδιον τὸν Θεὸν ἀνυμνεῖν.
« ᾿Asate tǭ Kyriǭ asma kainon, hē ainesis autou en ekklēsią hosiōn. » Ou gar tōn paranomōn, alla tōn hosiōn idion ton Theon anymnein.
"Sing to the Lord a new song; his praise is in the assembly of the saints." For hymning God belongs not to the lawless but to the saints.
149.3PG 80 80:1993
« Εὐφρανθήτω Ἰσραὴλ ἐπὶ τῷ ποιήσαντι αὐτὸν, καὶ υἱοὶ Σιὼν ἀγαλλιάσθωσαν ἐπὶ τῷ βασιλεῖ αὐτῶν. » Πάντων μὲν Θεὸς ὁ τῶν ὅλων Θεὸς, ἰδίως δὲ τῶν Ἰσραηλιτῶν ἐχρημάτιζε βασιλεύς. Αὐτίκα τοίνυν τὴν ἀχαριστίαν νενοσηκότων, καὶ ἕτερον αὐτοῖς αἰτησάντων βασιλέα γενέσθαι, φησὶ πρὸς τὸν Σαμουήλ ὁ Θεὸς, «Οὐ σὲ ἐξουδενήκασιν, ἀλλ᾽ ἐμὲ, τοῦ μὴ βασιλεύειν αὐτῶν. »
« Euphranthētō Israēl epi tǭ poiēsanti auton, kai huioi Siōn agalliasthōsan epi tǭ basilei autōn. » Pantōn men Theos ho tōn holōn Theos, idiōs de tōn Israēlitōn echrēmatize basileus. Autika toinyn tēn acharistian nenosēkotōn, kai heteron autois aitēsantōn basilea genesthai, phēsi pros ton Samouēl ho Theos, «Ou se exoudenēkasin, all᾽ eme, tou mē basileuein autōn. »
"Let Israel rejoice in the one who made him, and let the sons of Zion exult in their king." The God of all is God of all, but he was specially called the king of the Israelites. For instance, when they were sick with ingratitude and asked for another king, God said to Samuel: "They have not rejected you, but me, from reigning over them."
149.4PG 80 80:1993
« Αἰνεσάτωσαν τὸ ὄνομα αὐτοῦ ἐν χορῷ, ἐν τυμπάνῳ καὶ ψαλτηρίῳ ψαλάτωσαν αὐτῷ. » Διὰ παντὸς ὀργάνου, φησὶ, κατὰ τὸν νόμον τὸν ἡμέτερον ὑμνήσωμεν τὸν εὐεργέτην.
« Ainesatōsan to onoma autou en chorǭ, en tympanǭ kai psaltēriǭ psalatōsan autǭ. » Dia pantos organou, phēsi, kata ton nomon ton hēmeteron hymnēsōmen ton euergetēn.
"Let them praise his name in the dance; with timbrel and harp let them make melody to him." "With every instrument," he says, "according to our law, let us hymn our benefactor."
149.5PG 80 80:1993
« Ὅτι εὐδοκεῖ Κύριος ἐν τῷ λαῷ αὐτοῦ. » Πολλῆς ἡμᾶς, φησὶ, φιλανθρωπίας ἠξίωσε, καὶ τὴν οἰκείαν ἡμῖν ἔδειξεν ἀγαθότητα. « Καὶ ὑψώσει πραεῖς ἐν σωτηρίᾳ. » Τοὺς δὲ ἐρήμους βοηθείας, καὶ τρόποις ἀγαθοῖς κεχρημένους, ὑψηλοὺς ἀποφανεῖ καὶ περιβλέπτους.
« Hoti eudokei Kyrios en tǭ laǭ autou. » Pollēs hēmas, phēsi, philanthrōpias ēxiōse, kai tēn oikeian hēmin edeixen agathotēta. « Kai hypsōsei praeis en sōtērią. » Tous de erēmous boētheias, kai tropois agathois kechrēmenous, hypsēlous apophanei kai peribleptous.
"For the Lord takes pleasure in his people." "He counted us worthy of great love for humankind," he says, "and showed us his goodness." "And he will exalt the meek with salvation." "Those bereft of help and practicing good conduct he will make lofty and admired."
149.6PG 80 80:1993
« Καυχήσονται ὅσιοι ἐν δόξῃ, καὶ ἀγαλλιάσονται ἐπὶ τῶν κοιτῶν αὐτῶν. » Καὶ οἱ τὸ δίκαιον τιμῶντες, ἐν εὐκλείᾳ γενήσονται, πολλῆς ἀπολαύοντες ἀναπαύλης. Κοίτην γὰρ τὴν ἀνάπαυλαν ἐκάλεσεν· ἀναπαύλης γὰρ ἡ κλίνη σημαντική.
« Kauchēsontai hosioi en doxę̄, kai agalliasontai epi tōn koitōn autōn. » Kai hoi to dikaion timōntes, en eukleią genēsontai, pollēs apolauontes anapaulēs. Koitēn gar tēn anapaulan ekalesen; anapaulēs gar hē klinē sēmantikē.
"The saints will boast in glory and exult upon their beds." Those who honor justice will be in renown, enjoying much rest. He called rest a "bed," for the bed signifies rest.
149.7PG 80 80:1993
« Αἱ ὑψώσεις τοῦ Θεοῦ ἐν τῷ λάρυγγι αὐτῶν. » Διηνεκῶς δὲ τὰς θείας εὐεργεσίας κηρύττουσι, τὸν τούτων αἴτιον ἀνυμνοῦντες. • Καὶ ῥομφαῖαι δίστομοι ἐν ταῖς χερσὶν αὐτῶν.
« Hai hypsōseis tou Theou en tǭ laryngi autōn. » Diēnekōs de tas theias euergesias kēryttousi, ton toutōn aition anymnountes. • Kai rhomphaiai distomoi en tais chersin autōn.
"The exaltations of God are in their throat." They continually proclaim the divine benefits, hymning their cause. "And two-edged swords in their hands,"
149.8PG 80 80:1993
« Τοῦ ποιῆσαι ἐκδίκησιν ἐν τοῖς ἔθνεσιν, ἐλεγμοὺς ἐν τοῖς λαοῖς. » Οὐκ ἐναντίον τῇ ἀναπαύλῃ τὸ ἐν πολέμοις νικᾷν. Πάσης γὰρ ἀναπαύλης τὸ νικᾶν θυμηρέστερον. Προλέγει μέντοι διὰ τούτων τὴν τῶν Μακκαβαίων ἀνδρίαν, ᾗ χρησάμενοι, καὶ τοὺς πλησιοχώρους ἐχειρώσαντο, καὶ τοὺς Μακεδόνας κατηγωνίσαντο.
« Tou poiēsai ekdikēsin en tois ethnesin, elegmous en tois laois. » Ouk enantion tę̄ anapaulę̄ to en polemois nikąn. Pasēs gar anapaulēs to nikan thymēresteron. Prolegei mentoi dia toutōn tēn tōn Makkabaiōn andrian, hę̄ chrēsamenoi, kai tous plēsiochōrous echeirōsanto, kai tous Makedonas katēgōnisanto.
"to execute vengeance on the nations, rebukes among the peoples." Victory in war is not contrary to rest; for victory is more delightful than any rest. By this he foretells the courage of the Maccabees, by which they both subdued their neighbors and defeated the Macedonians.
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« Τοῦ δῆσαι τοὺς βασιλεῖς αὐτῶν ἐν πέδαις, καὶ τοὺς ἐνδόξους αὐτῶν ἐν χειροπέδαις σιδηραῖς. » Πολλὰ τοιαῦτα ὑπ᾽ ἐκείνων κατορθῶσθαι ἡ ἱστορία διδάσκει, καὶ ῥάδιον τοῖς ἐντυχεῖν βουλομένοις τῆς προφητείας καταμαθεῖν τὴν ἀλήθειαν.
« Tou dēsai tous basileis autōn en pedais, kai tous endoxous autōn en cheiropedais sidērais. » Polla toiauta hyp᾽ ekeinōn katorthōsthai hē historia didaskei, kai rhadion tois entychein boulomenois tēs prophēteias katamathein tēn alētheian.
"To bind their kings with fetters and their nobles with iron manacles." The history teaches that many such things were achieved by them, and those who wish to read it can easily learn the truth of the prophecy.
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« Τοῦ ποιῆσαι ἐν αὐτοῖς κρίμα ἔγγραπτον. » "Α γὰρ εἰς ἐκείνους ἐνδίκως εἰργάσαντο, ἀνάγραπτα γέγονε, καὶ μέχρι τήμερον ἀείμνηστον αὐτῶν τὸ κλέος διέμεινε. Τοῦτο γὰρ ἐπήγαγε· « Δόξα αὕτη ἔσται πᾶσι τοῖς ὁσίοις αὐτοῦ. » Μήτηρ γὰρ τῆς εὐκλείας ἡ ὁσιότης, καὶ οἱ ταύτης ἐργάται δι᾿ αὐτὴν ἀοίδιμοι γίνονται.
« Tou poiēsai en autois krima engrapton. » "A gar eis ekeinous endikōs eirgasanto, anagrapta gegone, kai mechri tēmeron aeimnēston autōn to kleos diemeine. Touto gar epēgage; « Doxa hautē estai pasi tois hosiois autou. » Mētēr gar tēs eukleias hē hosiotēs, kai hoi tautēs ergatai di᾿ autēn aoidimoi ginontai.
"To execute on them the written judgment." For what they justly did to them was recorded in writing, and their fame has remained ever-remembered to this day. For he added this: "This glory will be for all his saints." For holiness is the mother of renown, and its workers become celebrated through it.
Chapter 150
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᾿Αλληλούϊα, ἀλληλούϊα. Ἐπινίκιος καὶ οὗτος ὁ ὕμνος · προλέγει δὲ τὴν ἐσομένην πᾶσιν ἀνθρώποις θεογνωσίαν.
᾿Allēlouïa, allēlouïa. Epinikios kai houtos ho hymnos ; prolegei de tēn esomenēn pasin anthrōpois theognōsian.
Alleluia, alleluia. This too is a victory hymn; and it foretells the knowledge of God that would come to all human beings.
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« Αἰνεῖτε τὸν Θεὸν ἐν τοῖς ἁγίοις αὐτοῦ.» Ἱκανὴ γὰρ ἀφορμὴ εἰς ὑμνῳδίαν αὕτη. Εἰ γὰρ ἀπὸ φυτῶν, καὶ θηρίων, καὶ ἑρπετῶν, πρόφασιν εἰς εὐχαριστίαν λαβεῖν προσετάχθημεν, πολλῷ μᾶλλον εἰς τοὺς ἁγίους ἀφορᾶν, καὶ τὸν τούτων Θεὸν ἀνυμνεῖν δικαιότερον. Τίς γὰρ τὰ κατὰ τὸν μακάριον διδασκόμενος Παῦλον, ἢ τὸν θεσπέσιον Πέτρον, ἢ τὸν θειότατον Ἰωάννην, ἢ τοὺς ἄλλους ἀποστόλους, ἢ τοὺς νικηφόρους μάρτυρας, ἢ τοὺς ἄλλους ἁγίους, ἢ τοὺς νῦν τῆς ἀρετῆς ἀθλητὰς, οὐ κινεῖ τὴν γλῶτταν εἰς ὑμνῳδίαν τοῦ τοσαύτην τοῖς ἀνθρώποις τῶν ἀγαθῶν δωρησαμένου φοράν; « Αἰνεῖτε αὐτὸν ἐν στερεώματι δυνάμεως αὐτοῦ. » Ὁ δὲ Σύμμαχος οὕτως· Αἰνεῖτε αὐτὸν ἐν στερεώματι τῷ ἀκαθαιρέτῳ αὐτοῦ. Μόνος γὰρ στεῤῥὸν, καὶ ἀνώλεθρον, καὶ αἰώνιον ἔχει τὸ κράτος.
« Aineite ton Theon en tois hagiois autou.» Hikanē gar aphormē eis hymnǭdian hautē. Ei gar apo phytōn, kai thēriōn, kai herpetōn, prophasin eis eucharistian labein prosetachthēmen, pollǭ mallon eis tous hagious aphoran, kai ton toutōn Theon anymnein dikaioteron. Tis gar ta kata ton makarion didaskomenos Paulon, ē ton thespesion Petron, ē ton theiotaton Iōannēn, ē tous allous apostolous, ē tous nikēphorous martyras, ē tous allous hagious, ē tous nyn tēs aretēs athlētas, ou kinei tēn glōttan eis hymnǭdian tou tosautēn tois anthrōpois tōn agathōn dōrēsamenou phoran? « Aineite auton en stereōmati dynameōs autou. » Ho de Symmachos houtōs; Aineite auton en stereōmati tǭ akathairetǭ autou. Monos gar sterrhon, kai anōlethron, kai aiōnion echei to kratos.
"Praise God in his saints." For this is a sufficient occasion for hymnody. For if we have been commanded to take occasion for thanksgiving from plants, wild beasts, and creeping things, it is far more just to look at the saints and hymn their God. For who, learning about the blessed Paul, or the inspired Peter, or the most divine John, or the other apostles, or the victorious martyrs, or the other saints, or the present athletes of virtue, does not move his tongue to hymn the one who gave human beings so great an abundance of good things? "Praise him in the firmament of his power." Symmachus has: "Praise him in his indestructible firmament." For he alone has firm, indestructible, and eternal power.
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« Αἰνεῖτε αὐτὸν ἐπὶ ταῖς δυναστείαις αὐτοῦ. » ῎Αῤῥητα γὰρ τὰ διὰ τῶν ἁγίων αὐτοῦ διηνεκῶς κατορθούμενα. Αἰνεῖτε αὐτὸν κατὰ τὸ πλῆθος τῆς μεγαλωσύνης αὐτοῦ. Ἔοικε τοῦτο τοῖς ἤδη παρ' ἡμῶν ἑρμηνευομένοις "Ὅτι τῆς μεγαλωσύνης αὐτοῦ οὐκ ἔστι πέρας. » Ἄπειρον γὰρ αὐτοῦ, φησὶ, τὸ μέγεθος, ἀμέτρητος ἡ δύναμις· διὰ πάντα τοίνυν αὐτὸν ὑμνοῦντες διατελέσατε.
« Aineite auton epi tais dynasteiais autou. » ᾿Arrhēta gar ta dia tōn hagiōn autou diēnekōs katorthoumena. Aineite auton kata to plēthos tēs megalōsynēs autou. Eoike touto tois ēdē par' hēmōn hermēneuomenois "Hoti tēs megalōsynēs autou ouk esti peras. » Apeiron gar autou, phēsi, to megethos, ametrētos hē dynamis; dia panta toinyn auton hymnountes diatelesate.
"Praise him for his mighty deeds." For the things continually achieved through his saints are ineffable. "Praise him according to the multitude of his greatness." This resembles what we have already interpreted: "Of his greatness there is no end." "His greatness is infinite," he says, "his power immeasurable; continue, then, hymning him for everything."
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« Αἰνεῖτε αὐτὸν ἐν ἤχῳ σάλπιγγος. » Ἱερατικὸν ἦν τοῦτο τὸ ὄργανον· οἱ ἱερεῖς γὰρ ἐχρῶντο ταῖς σάλπιγξι, τῶν ἐν Σινᾷ ὄρει γενομένων σαλπίγγων ἀναμιμνήσκοντες. • Αἰνεῖτε αὐτὸν ἐν ψαλτηρίῳ καὶ κιθάρᾳ. Αἰνεῖτε αὐτὸν ἐν τυμπάνῳ καὶ χορῷ· αἰνεῖτε αὐτὸν ἐν χορδαῖς καὶ ὀργάνῳ. Αἰνεῖτε αὐτὸν ἐν κυμβάλοις εὐήχοις, αἰνεῖτε αὐτὸν ἐν κυμβάλοις ἀλαλαγμοῦ.» Τούτοις οἱ Λευῖται πάλαι τοῖς ὀργάνοις ἐχρῶντο ἐν τῷ θείῳ νεῷ τὸν Θεὸν ἀνυμνοῦντες· οὐκ ἐπειδὴ Θεὸς ἐτέρπετο τῇ τούτων ἠχῇ, ἀλλ᾽ ἐπειδὴ τῶν γιγνομένων τὸν σκοπὸν ἀπεδέχετο. Ὅτι γὰρ ᾠδαῖς καὶ κρούμασι τὸ Θεῖον οὐκ ἐπιτέρπεται, ἀκούομεν αὐτοῦ λέγοντος Ἰουδαίοις « ᾿Απόστησον ἀπ᾿ ἐμοῦ ἦχον ᾠδῶν σου, καὶ φωνῆς ὀργάνων σου οὐκ ἀκούσομαι. » Ταῦτα τοίνυν γίνεσθαι συνεχώρησε, τῆς τῶν εἰδώλων αὐτοὺς πλάνης ἀπαλλάξαι θελήσας. Ἐπειδὴ γὰρ φιλοπαίγμονές τινες ἦσαν, καὶ φιλογέλωτες, ταῦτα δὲ ἅπαντα ἐν τοῖς εἰδώλων ἐπετελεῖτο ναοῖς, συνεχώρησε ταῦτα, διὰ τούτων αὐτοὺς ἐφελκόμενος, καὶ τῇ ἐλάττονι βλάβῃ κωλύων τὴν μείζονα, καὶ διὰ τῶν ἀτελῶν προπαιδεύων τὰ τέλεια. « Πᾶσα πνοὴ αἰνεσάτω τὸν Κύριον. » Οὐκ Ἰουδαῖοι μόνον, ἀλλὰ πάντες ἄνθρωποι. Οὐ γὰρ Ἰουδαίων Θεὸς μόνον, κατὰ τὸν θεῖον ᾿Απόστολον, ἀλλὰ καὶ ἐθνῶν. Ἐν μὲν οὖν τῷ ρ' καὶ μδ' ἔφη ψαλμῷ· « Εὐλογείτω πᾶσα σάρξ τὸ ὄνομα τὸ ἅγιον αὐτοῦ. › Ἐνταῦθα δὲ, « Πᾶσα πνοὴ αἰνεσάτω τὸν Κύριον. » Οὔτε δὲ ἐκεῖ μόνην τὴν σάρκα, οὔτε ἐνταῦθα μόνην ἐκάλεσε τὴν πνοήν· ἀλλὰ καὶ δι' ἐκείνου καὶ διὰ τούτου, καὶ σώματι καὶ ψυχῇ ὑμνεῖν παρακελεύεται τὸν τῶν ὅλων Θεόν. Ἀξιάγαστον δὲ τῆς ὅλης τῶν ψαλμῶν πραγματείας τὸ τέλος, καὶ τῷ σκοπῷ τῆς προφητείας συμβαίνον. Καὶ γὰρ ἡ προφητεία τοῖς ἔθνεσι κηρύττει τὴν σωτηρίαν, καὶ τῆς προφητείας τὸ τέλος τοὺς ταύτης τετυχηκότας ὑμνεῖν τὸν εὐεργέτην παρακελεύεται. Ἡμεῖς δὲ οὐ μόνον τῶν ῥημάτων ἀκούομεν, ἀλλὰ καὶ ἐνταῦθα θεωροῦμεν τὰ πράγματα. Ἐν ἑκάστῃ γὰρ καὶ πόλει, καὶ κώμῃ, καὶ ἀγροῖς, καὶ ἐν ἐσχατιαῖς, καὶ ὄρεσι, καὶ βουνοῖς, καὶ ἐν τῇ ἀοικήτῳ καὶ παντελῶς ἐρήμῳ, ὁ τῶν ὅλων ὑμνεῖται Θεός. Ἐγὼ δὲ τοὺς ἐντυγχάνοντας τῇδε τῇ βίβλῳ παρακαλῶ, εἰ μὲν εὖ καὶ καλῶς ἑρμηνεύεσθαι δόξειε, τὴν ἐκ τούτων ὠφέλειαν καρπώσασθαι. Εἰ δὲ που τῶν κεκρυμμένων τοῦ Πνεύματος οὐκ ἐφικόμεθα μυστηρίων, μὴ σφόδρα ἡμῖν ἐπιμέμψασθαι. "Α γὰρ εὑρεῖν ἡδυνήθημεν ἀφθόνως ἅπασι προτεθείκαμεν, καὶ ἃ παρὰ τῶν Πατέρων ἐδιδάχθημεν, τοῖς μεθ' ἡμᾶς προσενεγκεῖν ἐσπουδάσαμεν. Καὶ τὸν μὲν πόνον ἡμεῖς ἡνεσχόμεθα, ἄπονον δὲ ἄλλοις ὠφέλειαν προσφέρομεν. Οὓς ἀξιῶ εὐχαῖς τὸν πόνον ἀμείψασθαι · ἵνα ταύταις ἐρειδόμενοι, προσθῶμεν τοῖς λόγοις τὰ ἔργα, καὶ τὸν ἐξ ἑκατέρων συγκείμενον μακαρισμὸν καρπωσώμεθα. « Ὁ γὰρ ποιήσας, φησί, καὶ διδάξας, μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. » Ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ δόξα πρέπει, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Αμήν.
« Aineite auton en ēchǭ salpingos. » Hieratikon ēn touto to organon; hoi hiereis gar echrōnto tais salpinxi, tōn en Siną orei genomenōn salpingōn anamimnēskontes. • Aineite auton en psaltēriǭ kai kitharą. Aineite auton en tympanǭ kai chorǭ; aineite auton en chordais kai organǭ. Aineite auton en kymbalois euēchois, aineite auton en kymbalois alalagmou.» Toutois hoi Leuitai palai tois organois echrōnto en tǭ theiǭ neǭ ton Theon anymnountes; ouk epeidē Theos eterpeto tę̄ toutōn ēchę̄, all᾽ epeidē tōn gignomenōn ton skopon apedecheto. Hoti gar ǭdais kai kroumasi to Theion ouk epiterpetai, akouomen autou legontos Ioudaiois « ᾿Apostēson ap᾿ emou ēchon ǭdōn sou, kai phōnēs organōn sou ouk akousomai. » Tauta toinyn ginesthai synechōrēse, tēs tōn eidōlōn autous planēs apallaxai thelēsas. Epeidē gar philopaigmones tines ēsan, kai philogelōtes, tauta de hapanta en tois eidōlōn epeteleito naois, synechōrēse tauta, dia toutōn autous ephelkomenos, kai tę̄ elattoni blabę̄ kōlyōn tēn meizona, kai dia tōn atelōn propaideuōn ta teleia. « Pasa pnoē ainesatō ton Kyrion. » Ouk Ioudaioi monon, alla pantes anthrōpoi. Ou gar Ioudaiōn Theos monon, kata ton theion ᾿Apostolon, alla kai ethnōn. En men oun tǭ r' kai md' ephē psalmǭ; « Eulogeitō pasa sarx to onoma to hagion autou. › Entautha de, « Pasa pnoē ainesatō ton Kyrion. » Oute de ekei monēn tēn sarka, oute entautha monēn ekalese tēn pnoēn; alla kai di' ekeinou kai dia toutou, kai sōmati kai psychę̄ hymnein parakeleuetai ton tōn holōn Theon. Axiagaston de tēs holēs tōn psalmōn pragmateias to telos, kai tǭ skopǭ tēs prophēteias symbainon. Kai gar hē prophēteia tois ethnesi kēryttei tēn sōtērian, kai tēs prophēteias to telos tous tautēs tetychēkotas hymnein ton euergetēn parakeleuetai. Hēmeis de ou monon tōn rhēmatōn akouomen, alla kai entautha theōroumen ta pragmata. En hekastę̄ gar kai polei, kai kōmę̄, kai agrois, kai en eschatiais, kai oresi, kai bounois, kai en tę̄ aoikētǭ kai pantelōs erēmǭ, ho tōn holōn hymneitai Theos. Egō de tous entynchanontas tę̄de tę̄ biblǭ parakalō, ei men eu kai kalōs hermēneuesthai doxeie, tēn ek toutōn ōpheleian karpōsasthai. Ei de pou tōn kekrymmenōn tou Pneumatos ouk ephikometha mystēriōn, mē sphodra hēmin epimempsasthai. "A gar heurein hēdynēthēmen aphthonōs hapasi protetheikamen, kai ha para tōn Paterōn edidachthēmen, tois meth' hēmas prosenenkein espoudasamen. Kai ton men ponon hēmeis hēneschometha, aponon de allois ōpheleian prospheromen. Hous axiō euchais ton ponon ameipsasthai ; hina tautais ereidomenoi, prosthōmen tois logois ta erga, kai ton ex hekaterōn synkeimenon makarismon karpōsōmetha. « Ho gar poiēsas, phēsi, kai didaxas, megas klēthēsetai en tę̄ basileią tōn ouranōn. » Hēs genoito pantas hēmas epitychein, en Christǭ Iēsou tǭ Kyriǭ hēmōn, meth' hou tǭ Patri doxa prepei, syn tǭ hagiǭ Pneumati, eis tous aiōnas. Amēn.
"Praise him with the sound of the trumpet." This was a priestly instrument; for the priests used trumpets, recalling the trumpets that sounded on Mount Sinai. "Praise him with harp and lyre. Praise him with timbrel and dance; praise him with strings and pipe. Praise him with well-sounding cymbals; praise him with cymbals of shouting." With these instruments the Levites of old hymned God in the divine temple; not because God delighted in their sound, but because he accepted the aim of what was done. For that the divine does not delight in songs and the strumming of instruments we hear from his own words to the Jews: "Take away from me the sound of your songs, and I will not hear the voice of your instruments." He allowed these things to be done, then, wishing to free them from the error of idols. For since some of them loved play and laughter, and all these things were performed in the temples of idols, he allowed them, drawing them by these means, preventing the greater harm by the lesser, and training them beforehand in perfect things through imperfect ones. "Let every breath praise the Lord." Not the Jews only, but all human beings. For he is not God of the Jews only, according to the divine Apostle, but of the nations too. In the hundred and forty-fourth psalm he said, "Let all flesh bless his holy name"; but here, "Let every breath praise the Lord." Neither there did he call flesh alone, nor here breath alone; but through both he urges us to hymn the God of all with body and soul. Admirable is the end of the whole work of the psalms, and in agreement with the aim of the prophecy. For the prophecy proclaims salvation to the nations, and the end of the prophecy urges those who have obtained it to hymn their benefactor. And we not only hear the words but also see the facts here. For in every city and village, in fields and in remote places, on mountains and hills, and in the uninhabited and wholly deserted land, the God of all is hymned. I exhort those who read this book: if it seems to have been interpreted well and rightly, reap the benefit from it; but if anywhere we have not attained the hidden mysteries of the Spirit, do not blame us too severely. For what we were able to find we have set before all ungrudgingly, and what we were taught by the Fathers we have been eager to pass on to those after us. We endured the labor, and we offer others a benefit without labor. I ask them to repay the labor with prayers, so that, supported by them, we may add deeds to words and reap the blessing composed of both. "For whoever does and teaches," it says, "will be called great in the kingdom of heaven." May we all attain it, in Christ Jesus our Lord, with whom to the Father be glory, with the Holy Spirit, for ever. Amen.