Theodore of Mopsuestia, Commentary on Psalms 1-81 9781589830608

Table of contents :
Frontmatter
ACKNOWLEDGMENTS (page ix)
PREFACE (page xi)
ABBREVIATIONS (page xiii)
INTRODUCTION (page xv)
COMMENTARY ON PSALMS 1-81: TEXT AND TRANSLATION (page 1)
SELECT BIBLIOGRAPHY (page 1125)
GENERAL INDEX (page 1129)
INDEX OF BIBLICAL CITATIONS (page 1131)
INDEX OF MODERN AUTHORS (page 1137)

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THEODORE OF MOPSUESTIA: COMMENTARY ON PSALMS I-81

Society of Biblical Literature Writings from the Greco-Roman World John T. Fitzgerald, General Editor

Editorial Board David Armstrong Elizabeth Asmis Brian E. Daley, S.J. David G. Hunter David Konstan Margaret M. Mitchell Michael J. Roberts Johan C. Thom James C. VanderKam

Number 5

Theodore of Mopsuestia Commentary on Psalms I-81 Volume Editor Rowan A. Greer

THEODORE OF MOPSUESTIA: COMMENTARY ON PSALMS 1-81

Translated with an Introduction and Notes by

Robert C. Hill

Society of Biblical Literature Atlanta

THEODORE OF MOPSUESTIA: COMMENTARY ON PSALMS I-81

Copyright © 2006 by the Society of Biblical Literature All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permitted by the 1976 Copyright Act or in writing from the publisher. Requests for permission should be addressed in writing to the Rights and Permissions Office, Society of Biblical Literature, 825 Houston Mill Road, Atlanta, GA 30329 USA. Library of Congress Cataloging-in-Publication Data Theodore, Bishop of Mopsuestia, ca. 350-428 or 9. [Commentary on the Psalms. English, Latin & Greek. Selections]. Commentary on Psalms 1-81 / Theodore of Mopsuestia ; translated with an Introduction and notes by Robert. C. Hill. p. cm. — (Writings from the Greco-Roman world ; v. 5) Text in original Greek with translations in Latin and English; notes and commentary in English. Includes bibliographical references and indexes. ISBN-13: 978-1-58983-060-8 (paper binding : alk. paper) ISBN-10: 1-58983-060-1 (paper binding : alk. paper) 1. Bible. O.T. Psalms—Commentaries. I. Hill, Robert C. (Robert Charles), 1931-. Il. Title. II. Series: Writings from the Greco-Roman world ; v. 5. BS1430.53.T4813 2006

223'.207—dc22 2006007926 14 13 12 11 10 09 08 07 06 5432 1 Printed in the United States of America on acid-free, recycled paper conforming to ANSI/NISO Z39.48-1992 (R1997) and ISO 9706:1994 standards for paper permanence.

For George and Irene, for Apostolos, Joy, and Polly

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CONTENTS

ACKNOWLEDGMENTS 1X

PREFACE XI ABBREVIATIONS Xi

INTRODUCTION XV Theodore: His Life and Works XV Composition of Theodore’s Psalms Commentary; Its Readership xvi

Text of the Commentary; Theodore’s Biblical Text XIX

Theodore’s Approach to Scripture XXII

Theodore’s Style of Commentary on the Psalms XXV1

Theodore as Interpreter of the Psalms XXIX The Christology of the Commentary; Moral Accents XXXlil Theodore’s Achievement in the Commentary on the Psalms XXXVI

COMMENTARY ON PSALMS 1—81: TEXT AND TRANSLATION I

SELECT BIBLIOGRAPHY 1125

GENERAL INDEX 1129 INDEX OF BIBLICAL CITATIONS 1131

INDEX OF MODERN AUTHORS 1137

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ACKNOWLEDGMENTS

This volume on Theodore of Mopsuestia in the series Writings from the Greco-Roman World, and others on Diodore of Tarsus and Theodoret of Cyrus, will, I trust, contribute to a greater appreciation of the way the Old Testament was read in Antioch. That, at least, is my intention and hope. I am grateful to the General Editor of the series, John T. Fitzgerald, and

to the Editorial Director of the Society of Biblical Literature, Bob Buller, for acceptance of this work. For untiring attention to the text from his close acquaintance with Theodore, I am indebted to Rowan A. Greer, who kindly edited the volume.

Robert C. Hill

1X

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PREFACE

The first volume in the Writings from the Greco-Roman World (WGRW) series was published in 2001. From the beginning, the WGRW Editorial Board and the Society of Biblical Literature have endeavored to include the original text whenever possible. For the most part, we have been successful in achieving this goal. In some instances, however, we have found it necessary for various reasons to publish the volume with only the modern English translation.

The present volume presented extraordinary challenges. The critical edition of Theodore of Mopsuestia’s Commentary on the Psalms was prepared by Robert Devreesse and published as Le commentaire de Théodore de Mopsueste sur les Psaumes (Studi e testi 93; Vatican City: Biblioteca apostolica vaticana, 1939). Given the situation in Europe in 1939 and in the years that immediately followed, it is not surprising that the book had a limited circulation. According to WorldCat, only one hundred or so libraries worldwide own the volume, making it difficult for many potential readers to obtain. Viewing the inclusion of Devreesse’s critical edition as highly desirable, we used the good offices of Stanis A. McGuire, C.F.C., to approach the Vatican, which magnanimously granted the SBL permission to print the text and critical apparatus completely without charge. Unfortunately, however, the cost of having someone rekey the Greek and Latin text proved prohibitive. Doing so not only would have increased the cost of this volume dramatically but also would have delayed its publication for several years. At the same time, we did not want to publish Professor Robert Charles Hill’s translation without including the text on which it is based. After much debate, we decided to publish a reproduction of Devreesse’s edition, which aesthetically was less than ideal in its original form. This decision was made in the conviction that most users of the volume would want the text included, even if the aesthetic quality should inevitably not be the same as that of other WGRW volumes.

Devreesse used the catenae to reconstruct Theodore’s commentary on the Psalter. Sometimes Theodore’s comments were preserved in Greek,

XI

X11 PREFACE sometimes in Latin, and at other times in both Greek and Latin. The Greek text occasionally differs significantly from the Latin, but given the already large size of the volume, it was not feasible to translate both versions. Therefore, Professor Hill’s translation renders the Greek text where it is available. In closing, I wish to thank Professor Hill for his patience as we attempted to deal with all the problems surrounding the inclusion of Devreesse’s text, and I join him in expressing deep appreciation to Professor Rowan A. Greer for his yeoman’s service as volume editor. John T. Fitzgerald

ABBREVIATIONS

AB Anchor Bible AG Analecta gregoriana Aug Augustinianum

Bib Biblica

CCSG Corpus Christianorum: Series graeca. Turnhout, 1977— CSCO Corpus scriptorum christianorum orientalium. Edited by I. B. Chabot et al. Paris, 1903-—

DBSup Dictionnaire de la Bible: Supplément. Edited by L. Pirot and A. Robert. Paris, 1928—

EnchSym Enchiridion symbolorum, definitionum et declarationum de rebus fide et morum

EstBib Estudios biblicos ETL Ephemerides theologicae lovanienses FC Fathers of the Church. Washington, D.C., 1947—

GO G6ttinger Orientforschungen

HeyJ Heythrop Journal

ITQ Trish Theological Quarterly JECS Journal of Early Christian Studies

LCL Loeb Classicial Library LEC Library of Early Christianity

LXX Septuagint

MSU Mitteilungen des Septuaginta-Unternehmens NJBC The New Jerome Biblical Commentary. Edited by R. E. Brown et al. Englewood Cliffs, N.J.: Prentice-Hall, 1990.

OrChrAn Orientalia christiana analecta

OTL Old Testament Library PG Patrologia graeca [= Patrologiae cursus completus: Series graeca]. Edited by J.-P. Migne. 162 vols. Paris, 1857-1886

PL Patrologia latina [= Patrologiae cursus completus: Series latina]. Edited by J.-P. Migne. 217 vols. Paris, 1844-1864

RB Revue biblique

X11

X1V ABBREVIATIONS SC Sources chrétiennes. Paris: Cerf, 1943-—

ST Studi e testi

StPatr Studia patristica TBRKA Theophaneia: Beitrége zur Religions- und Kirchengeschichte des Altertums

TRE Theologische Realenzyklopddie. Edited by G. Krause and G. Miiller. Berlin, 1977—

TRu Theologische Rundschau VTSup Supplements to Vetus Testamentum

INTRODUCTION

THEODORE: His LIFE AND WORKS

Born about 350, brother of Polychronius (later bishop of Apamea), Theodore received a rhetorical education in Antioch, along with Maximus (later bishop of Seleucia in Isauria), at the hands of the pagan sophist Libanius, as had his

friend John.’ It was John’s exceptional talents, however, that were to win him his teacher’s nomination as his successor and the later bestowal of his sobriquet Chrysostom (“Golden Mouth’). John persuaded his two friends to abandon secular life and join him in the asketerion of Diodore (later bishop of Tarsus in Cilicia), where he learned the method of Antiochene biblical exegesis from one who has been styled, if not its “initiateur” (a distinction belonging to Lucian), at least its “véritable fondateur.’” Still a young man of twenty, Theodore tired of the simple life and returned to the world with marriage on his mind; again John intervened, writing him a letter (known now as ad Theodorum lapsum)’ that moved him to return to the asketerion. Never again looking back, Theodore began his exegetical career with commentaries on Psalms and the Twelve (Minor) Prophets, and he gained a reputation throughout the whole church as a hammer of heretics. He was appointed bishop of Mopsuestia in Cilicia in 392, and before his death, around 428, he had completed, in addition to liturgical, christological, and ascetical works, commentaries on the bulk of the Old and New Testaments. Though Theodore’s reputation for orthodoxy and vigorous defense of the faith continued into the next generation—Theodoret, in his church his-

1. For background on Theodore’s life and works, see Peter Bruns, “Theodor von Mopsuestia,’ TRE 33:240—-46; Robert Devreesse, Essai sur Théodore de Mopsueste (ST 141; Vatican City: Biblioteca Apostolica Vaticana, 1948), 1-53. The early church historians who give an account of Theodore’s life and work include Socrates, Church History 6.3 (PG 67:665—68); Sozomen, Church History 8.2 (PG 67:1516); Theodoret of Cyrus, Church History 5.39 (PG

82:1277). /

2. The distinction is that of Jean-Marie Olivier, ed., Diodori Tarsensis commentarii in

Psalmos (CCSG 6; Turnhout: Brepols, 1980), cii1. 3. PG 47:277-316. Sozomen identifies Theodore as the recipient of the letter. XV

XVI THEODORE OF MOPSUESTIA tory, credited him in particular with protecting his flock against the errors of Arius, Eunomius, and Apollinaris—he fell foul of the controversy over the teachings of Nestorius, who became bishop of Constantinople in the year of Theodore’s death. A campaign was mounted against him and Diodore, such as we find in the Contra Diodorum et Theodorum of Cyril of Alexandria,* on the grounds of their fathering Nestorian theology. Theodore’s writings were condemned at the fifth ecumenical council at Constantinople in 553,° and the ensuing flames of prejudice consumed most of his exegetical compositions; the work on the Twelve Prophets alone survived completely in Greek® along with a substantial portion of the Psalms commentary, though we also have remnants of his work on Paul’s letters, mainly in Latin,’ and in Syriac the commentary on the Gospel of John.* In fact, it was the Nestorian Syriac church, by which Theodore was already known in the late sixth century as Mephasqana, “The Interpreter,” that preserved a catalog of his exegetical and other works. COMPOSITION OF THEODORE’S PSALMS COMMENTARY; ITS READERSHIP

Given the place and esteem held by the Psalter as a spiritual classic in Christian tradition, yielding pride of place only to the Gospels, it is not surprising 4. PG 57:1437-52. 5. See EnchSym 425-26, 433-37. 6. See Hans N. Sprenger, ed., Theodori Mopsuesteni commentarius in XII Prophetas (GO, Biblica et Patristica 1; Wiesbaden: Harrassowitz, 1977). 7. See Henry B. Swete, ed., Theodori episcopi Mopsuesteni in epistolas B. Pauli commentarii (2 vols.; Cambridge: Cambridge University Press, 1880, 1882). 8. A critical edition of the Syriac with a Latin translation was produced by Jacques M. Vosté, Theodore Mopsuesteni commentarius in evangelium Iohannis apostoli (CSCO 115-116, Scriptores syri 4.3; Louvain: Peeters, 1940). Vosté himself, however, admits that the Syriac has considerably embroidered the original Greek (“Le commentaire de Théodore de Mopsueste sur S. Jean d’aprés la version syriaque,” RB 32 [1923]: 523). All the Greek fragments have been collected in Devreesse, Essai, 305-419, of which an English translation is now available; see George Kalantzis, trans., Theodore of Mopsuestia: Commentary on the Gospel of John (Early Christian Studies 7; Strathfield, NSW, Australia: St. Pauls, 2004). 9. The title appears in a text of a synod of the Eastern Syriac churches in 596 cited from J. B. Chabot, Synodicon Orientale, by Alphonse Mingana, ed. and trans., Commentary of Theodore of Mopsuestia on the Nicene Creed (Woodbrooke Studies 5; Cambridge: Heffer & Sons, 1932), 459. For the Syriac catalogs, see Ebedjesus, Catalogue des livres ecclésiastiques syriens, in vol. 3 of Bibliotheca orientalis Clementino-Vaticana (ed. G. S. Assemani; Rome: Sacrae Congregationis de Propaganda Fide, 1926), 30—35; J. M. Vosté, “Le commentaire,” 522-51. A Syriac translation of Theodore’s commentary on Pss 119; 139-147 is extant along with ninth-century exegesis by a disciple, Ishodad of Merw, in a study by Clemens Leonhard, Ishodad of Merw’s Exegesis of the Psalms 119 and 139-147: A Study of His Interpretation in the Light of the Syriac Translation of Theodore of Mopsuestia's Commentary (CSCO 585; Louvain: Peeters, 2001).

INTRODUCTION XVil that from the early church we have extant well over a score of commentaries on these songs of “blessed David,” especially by the fathers from the East.!° From the school of Antioch—if we may use that term''—we are in the fortunate and unique position of being able to read almost in their entirety such works in the language of composition by its dominant figures: Diodore, leader of the school in its heyday; his pupils in the Antioch asketerion John Chrysostom and Theodore; and in the next generation Theodoret (bishop of Cyrus from 423).'* Celebrated and prolific biblical commentators though they were, nothing else of Holy Writ has been left us by all four members of this distinguished group in the form of eppnvetat from their hands or, in John’s case, their pulpit or St5acKadeiov." In the case of Theodore, we saw, it is not simply the passage of time that accounts for the paucity of his literary remains; the flames of prejudice and condemnation consumed almost all of his texts. Fortunately, it has been possible to piece together Theodore’s commentary on Psalms 1-81, found largely in Greek in the catenae and partly in Latin versions—sufficient to illustrate amply The Interpreter’s approach to this spiritual classic after having benefited from the tutelage of his master Diodore on the same sacred text while a member of the asketerion. We are told that it was his first exegetical work (using that term loosely)—a traditional priority, it seems, to judge also from Chrysostom and Theodoret. Leontius of Byzanium, perhaps Theodore’s most virulent traducer, informs us that Theodore “was no more 10. See Marie-Joséphe Rondeau, Les commentaires patristiques du Psautier (Ille—Ve siécles) (2 vols.; OrChrAn 219-220; Rome: Pontificitum Institutum Orientalium Studium, 1982-1985). 11. Though ambiguous, the term helpfully suggests a fellowship of like-minded scholars joined by birth, geography, and scholarly principles, with some exercising a magisterial role in regard to others. Johannes Quasten (Patrology [3 vols.; Westminster, Md.: Newman, 1950-1960], 2:121—23) adds to this sense “a local habitation and a name,” in the poet’s words, by speaking of “the school of Antioch founded by Lucian of Samosata” in opposition to the “school of Caesarea,” Origen’s refuge after his exile from Egypt. 12. Diodore of Tarsus, Diodori Tarsensis commentarii in Psalmos; John Chrysostom, Expositio in Psalmos (PG 55:39-498); ibid., St. John Chrysostom: Commentary on the Psalms (trans. Robert C. Hill; 2 vols.; Brookline, Mass.: Holy Cross Orthodox Press, 1998); Theodore of Mopsuestia, Le commentaire de Théodore de Mopsueste sur les Psaumes (I-LXXX) (ed. Robert Devreesse; ST 93; Vatican City: Biblioteca Apostolica Vaticana, 1939); Theodoret of Cyrus, Expositio in Psalmos (PG 80:857—1998); ibid., Theodoret of Cyrus: Commentary on the Psalms (trans. Robert C. Hill; 2 vols.; FC 101-102; Catholic University of America Press, 2000-2001). 13. Diodore, Theodore, and Theodoret composed their Psalms commentaries at their desks, but Chrysostom seems to have delivered his as homilies to congregation(s) assembled in a classroom setting, or S\5aoKaActov, that were transcribed by stenographers. For evidence, see my introduction to John Chrysostom, Commentary on the Psalms, 1:9-17.

XVI THEODORE OF MOPSUESTIA than eighteen years of age when he took to subjecting the divine Scriptures to drunken abuse.” Certainly, even if this remark is to be discounted, the text of the Psalms commentary as we have it suggests that at that stage Theodore felt no pastoral responsibility for his readers beyond explicating “the divine Scriptures” for them—application of the psalms to their lives not being part of his brief—and features of the work betray a youthful immaturity. Right from Psalm 2, for instance, Theodore adopts a disparaging attitude toward alternative views of his predecessors (apart from master Diodore, of course, who himself could be withering in his criticisms), with whom he sees himself “doing battle.” Like many another young scholar, such as Chrysostom, Theodore can make an unnecessary display of (false) erudition, as by a claim to support from Hebrew and Syriac (e.g., on Ps 16:3) when the commentary confirms his ignorance of these languages, and by a reference to the

alternative Greek translations that is otiose, as in a citation of Symmachus on Ps 49:11.'° His frequently infelicitous christological expressions (fueling the fire of adversaries, of course, rightly or wrongly) may also be due to his youth and inexperience. Those upholding Leontius’s dating might claim that Theodore’s status as a novice in the asketerion explains, in commentary on the picture of the princess entering the palace of the king in Ps 45, his gushing tributes to virginity (“the greatest and most special achievement of the church’’) and to priesthood (“the greatest of all the spiritual gifts’’}—the latter perhaps accounting for Bishop Theodoret’s later qualification of the clergy’s monopoly of spiritual gifts. Is it thus for his own small religious community that Theodore is cutting his teeth on the Scriptures? If so, he does not credit some of them with much previous formation, if, for example, we take as typical his explanation to them

of the meaning of “the watches of the night” in Ps 77:4, in which he takes nothing for granted. Other members, by contrast, are presented in a more flattering light as “any of our brethren who are of a more scholarly bent” in the introduction to Ps 2. The quaint practice he refers to in comment on “burning

14. Facundus of Hermianae tells us that the Psalms commentary was Theodore’s first exegetical work (Pro defensione trium capitulorum 3.6 [PG 67:602]). Leontius mentions his age in his Contra Nestorianos et Eutychianos 8 (PG 86:1364)—though Rondeau finds this “a malicious exaggeration” (Les commentaires, 1.103—4). On the inapplicability of the term “exegetical” John N. D. Kelly says, “Neither John, nor any Christian teacher for centuries to come, was properly equipped to carry out exegesis as we have come to understand it. He could not be expected to understand the nature of Old Testament writings” (Golden Mouth: The Story of John Chrysostom, Ascetic, Preacher, Bishop |Ithaca, N.Y.: Cornell University Press, 1995], 94). 15. It probably is more helpful to cite the psalms in the numbering of the Hebrew and modern versions than in that of the Septuagint and Vulgate (the latter employed, of course, by Theodore and editor Devreesse).

INTRODUCTION XIX loins” in Ps 38:7 may also refer to his celibate community: “Many people ...

who want to render those organs unmoved bring immobility to them ... by administration of drugs.” There is, on the other hand, one clue (on Ps 16:3) suggesting Theodore’s more public involvement in homiletics (typically of a polemical nature) when he speaks of “our debating in the churches” and using the Bible to clinch a point. The Psalms commentary contains no reference to life in the secular world of the time except for a comment (by one who would turn to the law on quitting the asketerion) on bribery in Ps 15:2: “an abuse that has become common in our time in particular: a fair sentence is delivered only when palms have been greased.” Otherwise, we gain little internal evidence that the work was not composed in a cloister for such a limited readership. TEXT OF THE COMMENTARY; THEODORE’S BIBLICAL TEXT

Regrettably, we do not have Theodore’s Psalms commentary as it left his hand. Thanks to the critical edition by Robert Devreesse, however, we have a text on eighty-one psalms derived from the catenae, of which those from Pss 33 to 61 come to us in “a precious volume,” the fourteenth-century Codex Coislinianus 12, containing (at least in the editor’s view) “une série d’extraits équivalents 4 une tradition directe, ou méme [Pss 44—50] une exégese continue.” '® Commentary on the first thirty-two psalms is extant in two eighth-century manuscripts containing a fifth-century Latin version, whereas on the final twenty psalms, beginning with Ps 62, commentary is extant in Greek from other catenae. Beyond Ps 81 editor Devreesse admits no guarantee of identifying any further authentic commentary of Theodore.’’ Comment on some of those first thirty-two psalms is quite fragmentary, and it can be observed from extant Greek fragments that the Latin translator felt at liberty to elaborate. The preface that Theodore wrote to the work, probably reflecting

his master Diodore’s own, is missing; in beginning comment on the opening psalm he commits himself to conciseness (a commitment often honored more in the breach than the observance) as “we promised in the preface,” 16. Devreesse, Le commentaire, xv. Olivier, who finds Devreesse’s resistance to Diodore’s authorship of the text generally attributed to him “mysterious,” believes that this text of Theodore enjoys less credit: “It 1s a matter, not of a continuous text coming by way of direct tradition, but of a reconstituted text developed from extracts of an anonymous Latin version and of fragments from the catenae” (Diodori Tarsensis, 1xxviii). 17. “Beyond this point, I found nothing extant that could be attributed with any certainty to Theodore of Mopsuestia” (Devreesse, Le commentaire, xxx). Alberto Vaccari (Bib 21 [1941]: 208), in reviewing the work, wonders whether Devreesse, in rigorously excluding any spurious elements of the text, has not also excluded some valuable authentic elements.

XX THEODORE OF MOPSUESTIA he says, and he refers to textual features of Ps 16:3—4 that “we highlighted in the preface in assembling particular features.” To judge from the preface to Diodore’s work (clearly, open before Theodore), the “particular features” probably included his position on the authorship of the psalms, and also on the provenance and reliability of the psalm titles, which he consistently ignores as a guide to a psalm’s uT08eots (as Diodore also had challenged them), only in comment on Ps 51 admitting to “not being dictated to by the titles” as he had stated in his preface. Within these limitations, then, we have a corpus of material from Theodore’s hand sufficient to allow us to identify his exegetical and hermeneutical approach. Unable to access a Hebrew text (despite his occasional claims to Semitic lore), Theodore is reading the Psalter in his local Antiochene form of the

LXx, one of the three current forms of which Jerome speaks, being that “which Origen and Eusebius of Caesarea and all the Greek commentators call the popular text, and which by most is now called the Lucianic text." Although modern scholars debate whether the contribution of Lucian of Antioch a century earlier was to make a fresh translation or (more likely) to revise a local version of the Hebrew Bible,'? Theodore reads it as a textus receptus, accepting it as a privileged work according to the legendary Letter of Aristeas (as he formally states in his next work, on the Twelve Prophets), though here he is not above citing its real or imagined shortcomings. Our knowledge of that Antiochene text of the Lxx derives partly from its citation by the Antioch fathers; its divergences from other forms of the Lxx (“Septuagint” not being a univocal term, pace many modern commentators on the biblical text)?° emerge in publications from the Géttingen project. Distinctive

18. Praefatio in Paralipomena (PL 28:1324—25); Epistulae 106.2 (PL 22:838).

19. Paul Kahle (The Cairo Genizah [2nd ed.; Oxford: Blackwell, 1959], 257) posits a Greek translation made in Antioch, later revised by Lucian, that was “probably written before the text came into existence which we normally call the ‘Septuagint,’” and was fixed toward the end of the second century B.c.E. in Alexandria. Sidney Jellicoe (The Septuagint and Modern Study [Oxford: Clarendon, 1968], 160-61) sees no grounds for believing that Lucian had enough Hebrew to produce an independent translation. The term “Lucianic” is acceptable to moderns such as Benjamin Drewery (“Antiochien,” TRE 3:106) and Sebastian P. Brock (“Bibeliibersetzungen I,2,” TRE 6:166—-67). Dominic Barthélemy (Les Devanciers d’Aquila [VTSup 10; Leiden: Brill, 1963], 126-27) prefers “texte Antiochien.” Natalio Fernandez Marcos (The Septuagint in Context: Introduction to the Greek Version of the Bible [trans. Wilfred G. E. Watson; Leiden: Brill, 2000], 54), who speaks interchangeably of Lucian, Lucianic recension, Antiochian recension, 1s not in favor of Kahle’s idea of a number of translations like the many Aramaic Targumim, preferring instead to speak of “a stylistic revision” made in the first century C.E. 20. See Robert C. Hill, “Orientale Lumen: Western Biblical Scholarship’s Unacknowl-

edged Debt,” in Orientale Lumen Australasia—Oceania 2000: Proceedings (ed. Lawrence Cross; Melbourne: Australian Catholic University, 2000), 157—72.

INTRODUCTION XX1 features of Theodore’s own text of the Psalter are noted by Devreesse and by Alberto Vaccari,”’ but since the biblical text occurring in the Psalms com-

mentary (even in its Greek form) is to some extent a matter of conjecture unless the commentator himself cites it verbatim, one should be cautious in identifying these cases. I have noted half a dozen in footnotes, as well as an equal number of instances where the editor seems astray in citing Theodore’s biblical text. Being ignorant of Hebrew and Syriac (though with youthful brashness unwilling to admit it), Theodore is not in a strong position to evaluate his LXx text.” Unlike his next work, however, where he evinces a decided animus against commentators who quote the Syriac (probably from the Peshitta, available by then), he is not defensive in upholding the value of his secondhand text.” Obviously, he has access to a copy of that great resource from Origen, the Hexapla, which offers him the ancient alternative Greek versions of the Hebrew text associated with the names of Aquila, Symmachus (proverbially conceded to be “clearer” than the Lxx), and Theodotion, citing them frequently if haphazardly (Diodore not having encouraged such citation) to improve on or at least compare with his Lxx text.** At one point, in comment on Ps 56, he finally summarizes his position on the respective value of textus receptus and variants: the former strives for effect, the latter for precision. If you have an eye to sequence and composition of the sense of the text, you would never prefer another version to that of the Seventy. Not that

21. Devreesse, Le commentaire, xxx—xxx1; Alberto Vaccari, “Il testo dei salmi nel commento di Teodoro Mopsuesteno,” Bib 23 (1942): 1-17. In the earlier review of Devreesse’s work, Vaccari had noted in his text what he calls “original and genuine readings that are preserved in the present commentary but lost in the rest of the tradition” (Bib 21 [1941]: 212). 22. See evidence in the text and footnotes below. Devreesse seems to have been taken in by Theodore’s show of (false) erudition—as Theodore hoped his readers would be—commenting, “He shows in his commentary an uncommon knowledge of the Bible; Hebrew, Syriac ... are checked, compared with the Septuagint, discussed, sometimes given precedence” (Le commentaire, vi). Devreesse, however, in his later work (Essai, 56 n. 3), concludes that Theodore’s use of Hebrew shows that he did not understand it and accessed it only through intermediaries. L. Pirot (L’oeuvre exégétique de Théodore de Mopsueste, 350-428 apres J.-C. [Rome: Sumptibus Pontificii Instituti Biblici, 1913], 96-100) painstakingly assembles evidence for this latter

conclusion, with which a reader of the works on the Psalter and the Twelve Prophets would have to concur. 23. According to M. P. Weitzman (The Syriac Version of the Old Testament |Cambridge: Cambridge University Press, 1999], 253), the Peshitta of the Psalter and the Latter Prophets was available and had attained authoritative status by about 170. Theodore generally will cite the Syriac in conjunction with the Hebrew, as on Pss 16:3; 29:6, 8; 60:8. 24. Olivier (Diodori Tarsensis, c) doubts that Diodore, who so infrequently cites the alternative versions on the psalms, had access to a copy of the Hexapla for that work.

XXII THEODORE OF MOPSUESTIA everything is translated better by them: there are places, in fact, where they offer the weaker interpretation, and sometimes they fall short of the others, who said things more clearly and logically. But in general by comparison

with the others they are found far superior, even if saying a good many things in a rather unfamiliar way. For the student there are many signs of the greater attention to effect by the Seventy and the care for greater clarity by Symmachus.

Such a gratuitously magisterial summation may have been encouraged in a neophyte lacking familiarity with the original text by master Diodore. THEODORE’S APPROACH TO SCRIPTURE

Lack of such an exegetical tool, of course, was not exclusive to Theodore or the Antioch fathers generally; but in this work as well it proves to be a real handicap, on which only a youngster could dissimulate. In disputing an alternative interpretation of Ps 36:1, the youthful commentator will dismiss it loftily with this claim: “This form of interpretation happens to be at variance with the Hebrew, and interpreting from that is more authoritative than all.” He has difficulties establishing the unity of Ps 34, unaware that it is in fact an alphabetic psalm in Hebrew—a datum he could have invoked to strengthen his case and a key factor also in commenting on the combination by the Lxx of Pss 9 and 10 into a single psalm (if he had been aware of it). Time and time again he feels encouraged by Diodore’s equal freedom to declare a change in tense or mood of a verb, using only logic, axoXovdia, as the criterion, being unable to refer to the form in the “original’”° but vaguely attributing such a change to Hebrew morphology in general or the psalmist in particular, as in Ps 9:3, “They will lose their strength and vanish from their sight,” where he observes, on the basis of logic, “There is a change of tenses

here: he used the future tense for the past, as in fact is found frequently in the psalms.” He speaks freely of “Hebrew idioms” to account for obscurities 25. Jerome is the celebrated exception. John N. D. Kelly Jerome: His Life, Writings, and Controversies [London: Duckworth, 1975], 50) attributes Jerome’s knowledge of Hebrew to time spent with a Jew in Chalcis. Origen had less familiarity with it, concedes Henri Crouzel, “but he must have had enough to direct the compilation of the Hexapla, even if the actual work was done by some assistant” (Origen [trans. A. S. Worrall; San Francisco: Harper & Row, 1989], 12). Fernandez Marcos (The Septuagint in Context, 205) cites Origen’s own admission of his shortcomings. 26. We concede, of course, that the (later) Masoretic Hebrew text we read in our Bibles does not correspond precisely in every detail to that read by the early translators or to the column in the Hexapla.

INTRODUCTION XXII in the text (see comment on Pss 17:14; 33:6, 7; 36:6). Only at a late stage in the Psalms commentary (on Ps 35:8) will he come to see that the discrepancy in verb forms comes from the inadequacies of the translators, though he is prepared elsewhere to claim that his Lxx translation does not measure up the Hebrew, as with Pss 10:14; 17:14; 29:3. For all the rationalism for which his traducers criticized him, encouraged in him by master Diodore and made inevitable by this inadequate exegetical equipment, Theodore comes to the task of commenting on the sacred text

with an unshakeable conviction of the inspiration of the biblical authors. Like many other church fathers, it is the opening verse of Ps 45 that prompts him to develop most fully his belief in it. Succeeding to a volume of previous teaching on the subject, he makes a contribution of his own. He goes on, My tongue the pen of a rapid scribe. The pen, you see, requires ink, and requires also the writer to put ink on it and move it to inscribe the letters. So he used his tongue in the role of a pen, and by scribe he refers

to the Holy Spirit, so that what is inscribed by the Holy Spirit takes the place of ink. The Spirit, you see, like some excellent writer (he calls him a scribe), fills the heart with insights of revelation like ink, and thereby enables the tongue then to express and to form letters, as it were, in words and endue them with articulate speech for those wishing to receive benefit from them. So it means, What the tongue utters is not its own ideas, but comes from the revelation of the Spirit.

Though the notion of the Spirit as scribe making use of the author’s tongue as pen (or stylus) harks back to Eusebius, and though Diodore had found the model too mechanical in not allowing adequately for the human author’s role, Theodore adds the idea of ink as “the insights of revelation” —a thoughtful nuance by a neophyte.”’ Thus enjoying the Spirit’s communication, “blessed David” is seen by the Antiochene commentator not as mystic or guru, but as teacher, moralist, and (considering that Diodore had lent so many of the psalms a prospective viewpoint) prophet. “It behooved in particular the biblical authors who received the privilege of teaching from the grace of the Spirit to do what he had commanded them all to do,” Theodore says in introducing Ps 78; and of the psalmist in Ps 33 he says, “This is what we should consider most

of all in the psalms, that he moves from development of a theme to catechetical exhortation, conducting this in particular also for the benefit of the listeners”—this from the author also of a distinguished series of catechetical 27. See Robert C. Hill, “Psalm 45: A /ocus classicus for Patristic Thinking on Biblical Inspiration,” StPatr 25 (1993): 95-100.

XXIV THEODORE OF MOPSUESTIA homilies.”* The psalms can be thought of as oral compositions recited/sung to these “listeners,” or meant also for reading; Theodore says at the opening of Ps 36, “For readers it was most necessary that the psalms composed by blessed David containing what he personally suffered be transmitted in writing.” Yet for one who sat at the feet of the celebrated rhetorician Libantus, as well as studied under Diodore,”” Theodore is not much interested 1n identifying the various genres of psalms (unless the missing preface had more to say on the subject). It is only with the encouragement of the latter mentor, who had addressed the matter in his preface,*? that Theodore opens commentary on Ps 37 with the following useful distinctions. While all the psalms by blessed David have regard to people’s benefit, he did not employ in them the one genre. Sometimes, in fact, he develops doctrinal treatises, sometimes he composes hymns of praise to the Lord from creation. On the other hand, there are other times as well when he also suggests future events, others when he prophesies them and develops the benefit coming from them to recommend what he considers adapted to the theme he is treating. There are times when he also instructs the listeners from his own situation, teaching what each person’s attitude should be to what happens, what is the due response when living in a state of sin, what to say when under pressure from disaster. There are times when he also delivers an exhortation independently of the theme, forbidding what must be avoided and advising what should be done, as with this psalm.

The psalms’ original and contemporary liturgical setting 1s likewise of little interest to Theodore. David did intend them to be functional, he concedes of Ps 65, presumably in a community, if not liturgical, context: “In composing all the inspired works, of course, he utters most things or in fact nearly all from the viewpoint of those about whom he is composing, not without purpose but to instruct them either in the case of good times to use such words in giving thanks to God, or in time of misfortune to confess their failings in such words and ask for good things from God the giver.” Once the historical situation has passed, however, the psalms are not of continuing validity for later ages, such as 1n the worship of the Christian church.

28. The homilies (extant in Syriac) take pride of place in the Syriac catalogs after Theodore’s exegetical works; they have been edited by Alphonse Mingana, Commentary of Theodore of Mopsuestia on the Nicene Creed (Woodbrooke Studies 5; Cambridge: Heffer & Sons, 1932); Commentary of Theodore of Mopsuestia on the Lord’ Prayer and on the Sacraments of Baptism and the Eucharist (Woodbrooke Studies 6; Heffer & Sons, 1933). 29. So says the historian Socrates, Historia Ecclesiastica 6.3 (PG 67:665). 30. Commentarii in Psalmos, Prologus, 4—S.

INTRODUCTION XXV Still less in the text as we have it do we find Theodore exploring the psalms for their general spiritual appeal, such as for personal prayer by the individual. Time and again, on poems and verses that are redolent of spiritual thought and emotion and are relevant for people in a range of situations, today’s reader is given hardly a comment. We regret, for instance, that only two verses survive in Latin of any commentary on Ps 23 to give us a sense of Theodore’s response to this “gem,” which Artur Weiser has declared to have “gained immortality by virtue of the sweet charm of its train of thought and its imagery, and by the intimate character of the religious sentiments expressed

therein.”’’ The opening to Ps 27, “The Lord is my light and my salvation,” and its fourth verse, “One thing I asked of the Lord...,” also receive no extant comment, though Diodore’s dry remarks on the psalm’s historical setting give us no grounds for presuming an appropriate response to the psalmist’s sentiments. We suspect, however, that the state of the text is not the excuse for the uninspiring commentary on Ps 42, opening with the words “As a deer longs for flowing streams, so my soul longs for you, O God,” Diodore again having set the tone by assigning it an exilic context in Babylon and keeping comment to a minimum, and Theodore showing more interest in the datum (due to Origen) of the deer’s thirst resulting from a diet of snakes. Chrysostom, by contrast, will go to great lengths in responding to the psalm’s opening verses alone,” even the typically concise Theodoret also being affected by the pathos. The extant commentary of The Interpreter repeatedly disappoints readers in this regard, it has to be admitted; the psalms deserve better.*? The young commentator, if not yet spiritually attuned to the depths of this liturgical hymnody, has at least learned the elements of Antiochene literary appreciation, including his school’s accent on axptBeta, “precision,” both in the text and in the commentator. When he finds an apparently pointless particle, yap, in his text of Ps 71:22, “And I shall, in fact, confess to you among peoples, Lord,” instead of passing on he observes, “The particle in fact is not completely in place here, instead being inserted as often by idiom, as in the verse, ‘Earth shook and in fact the heavens’ ” (Ps 68:8), unaware that in the latter case (only) the Lxx is rendering the Hebrew aph-,

31. Artur Weiser, The Psalms: A Commentary (trans. Herbert Hartwell; OTL; London: SCM, 1962), 227. 32. Chrysostom’s commentary on Ps 42:1—2 (PG 55:155-67), although acknowledged as authentic, is not included in his series of fifty-eight homilies. Cf. Robert Charles Hill, “Psalm 41(42): A Classic Text for Antiochene Spirituality,” /TQ 68 (2003): 25-33. 33. One recalls Louis Bouyer’s summation of Antioch’s reaction to the spirituality promoted by followers of Origen: an “asceticism without mysticism” (The Spirituality of the New Testament and the Fathers {trans. Mary P. Ryan; London: Burns & Oates, 1963], 446).

XXVI1 THEODORE OF MOPSUESTIA which modern grammarians would class as a stylistic particle, rhetorical and poetic in particular. His exegetical instincts and formation tell him to omit no detail from comment, even if it has to be rationalized. The principle is formulated when he meets the repetition of a clause in Ps 56:1—2 for which an Antiochene must find an explanation: “Some of the manuscripts do not have Because many of those warring against me from the height of the days, some scribes perhaps thinking the repetition superfluous and hence removing the phrase—and they deserve our pity for thinking anything of the Scripture is superfluous. Both phrases, however, occur in the inspired author of particular necessity...,” and he proceeds to rationalize again. He can, rarely, at least give the appearance of subjecting his text to criticism beyond consultation of the alternative versions; when his atypical text of Ps 50:9 reads, “I shall not accept young bulls from your house, or goats [tpdyous]| from your flock,” his less-than-transparent comment is, “In some manuscripts “‘he-goats’

[xtdpous] appears in place of goats in the sense of winter ones, yearlings that have experienced a single winter’”—the latter term actually occurring in Diodore’s text before him, which he rationalizes with an exercise in popular etymology by reference to xetya, “winter,” thereby embarrassing both his mentors Diodore and Libanius. Many a neophyte doubtless has had recourse to such stratagems when trying to impress superiors. In fact, 1t can only be an unwillingness to see Theodore repeatedly singing treble to Diodore’s bass that leads Devreesse to give the former’s work on the psalms such a high rating in this respect: “Theodore, the first and arguably the only ancient commentator to do so, at this point invokes literary criticism.”** When reading Theodore’s work in the light of Diodore’s, one is tempted to apply the phrase “His Master’s Voice.’”? THEODORE’S STYLE OF COMMENTARY ON THE PSALMS

With this general approach to Scripture, then, Theodore comes to the task of commenting on the psalms for his readers. The copy of the Psalter he

34. Devreesse (Essai, 58) bases this judgment on Theodore’s attention to literary features of the text such as hyperbata, changes of tense, use of point of view, dkoAov8ta—all of which he gains from Diodore’s tutelage. Olivier (Diodori Tarsensis, viii) notes the reluctance (“pour des raisons somme toute mystérieuses”) of Devreesse to accept the authenticity of the text of the Diodore commentary—a fact that may account for his failing to note the close dependence of pupil on master. Vaccari also seems unfamiliar with Diodore’s work in estimating Theodore’s significance. 35. What Theodore also gains from Diodore is a commendable reluctance to credit the psalmist with an eschatology more appropriate to New Testament authors, unlike Theodoret (and, more notoriously, a modern commentator such as Mitchell Dahood).

INTRODUCTION XXVIlI is reading is not divided into five books as in our modern Bibles; he does not take the final doxologies in Pss 41 and 72 as closing such a book. Thus, after the (missing) preface he proceeds from psalm to psalm, never citing psalm titles, and is thereby willy-nilly saved from the false clues contained in their Lxx form that ensnared Chrysostom and Theodoret.*° On Ps 51 he remarks, “At no stage have we given the impression of being dictated to by the titles, accepting only those we found to be true; and we said as much about this as was necessary in the preface before commentary on the text.” Instead of the titles, he dutifully accepts from Diodore a cue as to a psalm’s content, theme, and narrative setting, uté9e0ts, and the meaning as a whole, dStavova (though for the benefit of his readers he develops these more fully, as in introducing Pss 46; 47). It is reference to the latter rather than close textual analysis, he claims, that will obviate misunderstanding. He chides those who want to apply Ps 72 to both Solomon and Christ for failing to grasp this principle (which, of course, supplies for his own linguistic limitations): “The cause of this problem is the fact of some people’s commenting on the words by slavishly keeping to the text [A€Ets] of the psalm and not having an overall view of the meaning [6tdvo.a]”—an interpretative stance we would class rather as eisegesis. Already on rather shaky ground, he can nonetheless adopt an attitude to predecessors other than master Diodore that is youthfully intolerant and disparaging, and that will continue unabated into his next work on the Twelve Prophets, to the extent that one glimpses at least one reason why critics such as Leontius will be so virulent. The alternative (Jewish) interpretation of Ps 45 is “deserving of mockery ... to be ridiculed as a fable” by comparison with his view adopted “on the basis of the move-

ment of thought [dkodov@ia].” It is this basis that encourages him also to rearrange the psalmist’s text, as he frequently does without consulting the Hebrew, as in Pss 73:11; 74:12. Psalm texts, of course, are notoriously obscure and even corrupt in places, putting a commentator on a mere version in a challenging position. Youthful commentators in particular are loath to admit ignorance. Theodore too has recourse in such situations to what might be styled “creative commentary.” Mitchell Dahood classes verses 4—5 of Ps 74 as “among the most difficult of the entire Psalter.”*’ Theodore simply blames the Lxx——“‘the verse involves

36. For the solecisms committed by the Lxx in rendering obscure Hebrew terms in the psalm titles, and the efforts of Chrysostom and Theodoret to deal with them, see the introductions to my translations of their commentaries. Diodore had declared the titles to be “in most cases faulty,” and in this also Theodore heeds “His Master’s Voice.” 37. Mitchell Dahood, Psalms (3 vols.; AB 16—17a; Garden City, N.Y.: Doubleday; 1965— 1970), 2:202.

XXVI1 THEODORE OF MOPSUESTIA ereat difficulty resulting from the translation”—and abandoning his choice of a theme related to the Maccabees, he clutches at the straw that Symmachus’s version offers to develop an ingenious paraphrase. With his disparagement of commentators “who slavishly keep to the text,” he is likewise not prepared to background his text to the extent we admire in Theodoret, who will ferret out

the likely reference in a place name, for example. When Ps 48:7 mentions “ships of Tarshish,” Theodore is content to presume, “Tarshish was a coastal city involved in much trade; hence Solomon’s ships sailed for Tarshish for trading purposes,” not inclined to join Theodoret in identifying this city, as in later commentary on Jonah 1:3 he will likewise deplore “this entire chase after detail,” an exercise in dxptBodoyta, “no matter which city you think it to be.” Though once or twice he will in vague terms claim the support of Flavius Josephus for a position he reaches, it must be admitted that he is either youthfully impatient of detail or simply a lazy commentator. Hence we miss the richness of scriptural documentation that marks the commentary on the psalms by Chrysostom and Theodoret. Diodore likewise had been frugal in documenting his work more liberally from the Bible, and it will be noticeable also in Theodore’s next work that the psalms alone spring to his mind. The reader of Theodore’s commentary (at least where the Greek text is extant) is often irked by the repetitiveness and prolixity that caught the notice also of Photius in the ninth century**—a trait he did not inherit from Diodore—and this despite the commitment he gave in the preface to conciseness, ovvTouta (he tells us in introducing the first psalm). He often seems unwill-

ing to say a thing once clearly and move on. He comes, for instance, to a clause in Ps 11:2, “to shoot in the dark at the upright of heart,” taken to refer simply to an ambush of David by Saul; he begins, “Now, he said in the dark, which in Greek 1s oxotounvn—that is to say, when the absence of the moon makes the dark of night even denser, since the Greeks speak of the moon as unvn, and are therefore right to call months pyjvns,” which launches him into a lengthy disquisition on derivation and on lunar and solar calendars, the historical reference dropping from sight. Diodore, by contrast, who had raised the point, disposes of it in a dozen words. Likewise on the phrase in Ps 12:2 condemning duplicity Theodore makes the one point over and over.

38. Photius, Bibliotheca 38 (René Henry, ed. and trans., Photius: Bibliothéque [9 vols.; Paris: Belles Lettres, 1959-91], 1:23). Manlio Simonetti, by contrast, maintains that in Theodore “the tendency to conciseness is such that, on occasion, parts of his commentaries are nothing more than paraphrases of the scriptural text itself’ (Biblical Interpretation in the Early Church: An Historical Introduction to Patristic Exegesis |trans. John A. Hughes; Edinburgh: Clark, 1994], 71). One wonders if Simonetti is taking into account the fragmentary nature of the extant remains of Theodore’s work.

INTRODUCTION XX1X He took trouble to express the evil effects of the vice of which he is com-

plaining when he said in the heart and in the heart, that is, two people talking to each other have exactly the same intention of deceiving the other. In fact, both strive to get the better of the other by smooth and duplicitous speech; it is not that one tells lies and the other speaks in a trustworthy and

honest manner, nor that one party only is involved in deception—tather, the business of deceit is found equally in both. He suggests this, note, by saying in the heart and in the heart, that is, this person to that and that to this use words full of deceit, so that when they meet they are both deceived and deceive. Now, in this he wants to bring out that all are held in the grip of the same love of vice.

No wonder that Theodoret later will pledge himself, and keep the pledge, to avoid such circumlocution.”’ THEODORE AS INTERPRETER OF THE PSALMS

It was, however, as interpreter and not generally as exegete/commentator that Theodore later won his sobriquet. Again the psalms offer a particular challenge in their figurative language. Like Theodoret, though not so gifted or so inclined, he can respond to the psalmist’s imagery, showing some fruits of literary formation by Libanius and even Diodore, who, like him, had a fondness for lighting upon instances of synecdoche. In detecting a case of hendiadys in Ps 79:2, he reminds the readers that “we find this idiom repeatedly in blessed David,” recalling Ps 56:6. He responds to what Dahood styles the “mythopoeic language and mythological motifs” of Ps 68,*° remarking

that “the whole psalm, in fact, is thus composed, brimful of figures and comparisons.” Occasionally he feels that he should remind his readers to avoid taking anthropomorphisms in the text in a way that may impugn divine transcendence, as he does on Ps 13:1, “How long do you turn your face from me?” by commenting, “This is expressed by a bodily metaphor in our fashion, since when we are angry with people, we turn our face from them to another object or direction.” But in the text as we have it we do not find him proceeding to discourse on divine considerateness, cvykatdBaots,

39. Note this remark in his preface: “We shall make every possible effort to avoid a superfluity of words, while offering to those ready for it some benefit in concentrated form” (PG 80:861). "0 Dahood, Psalms, 2:133. See n. 34 above for comment on the degree of originality in Theodore’s attention to literary criticism.

XXX THEODORE OF MOPSUESTIA thus manifested in the language of Scripture in the way Chrysostom movingly does.

It is when he addresses the overall Sudvota of a psalm, however, that Theodore betrays his commitment to the Antiochene hermeneutical principles imbibed from Diodore—or, in the view of Christoph Schaublin, from classical rhetoricians communicated by Libanius and Diodore.*' He rarely will allow himself the development of a hermeneutical perspective stretching forward to the New Testament and beyond it that Theodoret will enjoy under the influence of Alexandrian commentators, and thus he qualifies as one of those found wanting by Theodoret in his Psalms preface for “making the inspired composition resemble historical narratives of a certain type with the result that the commentary represents a case rather for Jews than for the household of the faith.”4? He seems to have been drilled in the maxim of Aristarchus, “Clarify Homer from Homer,’ so as to look for the realization of Old Testament prophecy within the bounds of the Old Testament. The psalms are to be interpreted “in faithful accord with history,” he says in introducing the first of them (his Greek text unfortunately missing): The task set us, you see, is not to follow up every matter in detail but succinctly to touch on the sense of each statement so as to make possible some illumination of the obvious sense of the text, leaving those of greater intelligence to add other things if they wish, though not departing from the interpretation already given. A true understanding, in fact, results in such an insight that we should maintain a sequence of explanation in faithful accord with history, and accordingly should propose what ought be said.

The opening disclaimer, as we have noted, acquits him of the need to work from A€EEts to Sidvota; instead, begin with the interpretation already decided,

and bring the text into line with that—not a sound norm for winning the accolade “The Interpreter.” The precise meaning of Diodore’s hermeneutical dictum, “We far prefer TO LoTopLKOV to TO adAANYyopLKOV,” is not clear; as Frances Young observes, “It

was not exactly ‘historical’ in the modern critical sense.”** One implication

41. Christoph Schaublin’s basic position about Theodore’s preparation for his exegetical career is that “Theodore owed his formation as interpreter to pagan rhetoric” (Untersuchungen zu Methode und Herkunft der antiochenischen Exegese [TBRKA 23; Cologne: Hanstein], 158). He has little to say about the influence on him of Libanius. 42. PG 80:860. 43. See Schaublin, Untersuchungen, 159. 44. Diodore’s maxim comes from a fragment of his work on the Octateuch. See Schaublin, “Diodor von Tarsus,” TRE 8:765; note his further remark on the ambivalence of the maxim:

INTRODUCTION XXX1 of the cryptic principle was that Old Testament material rested not primarily on mere words (ov6p.ata) but on reality (aAjfea), events (Tpdypata), outcome (€kBao.s)—in short, what Young styles “narrative coherence”’;* if the psalms are not immediately narrative, they can be made so if read correctly. Such a hermeneutical approach, of course, in being more text- and author-

centered, represents a reaction against a more reader-centered approach,

which in Origen’s case earned the pejorative description of “biblical alchemy.””*° In Theodore’s view, it is the facts, todypata, that establish, for instance, that Ps 72 can refer at least in part to Solomon but not at all to Jesus: “No comment is required to prove the truth of this; it was demonstrated by the facts,” he smugly claims at the close of his comment on it. As a result of this conviction, the psalmist is turned (by Diodore and thence by Theodore) from simply an inspired author, tpodytys,*’ into a seer, and the psalms are given a prospective viewpoint to bring into focus figures and events from the historical foreground, such as Saul and Absalom, and from the remote background, such as exile, restoration, and Maccabean wars. While that leaves a few psalms without a historical substrate, fewer still need to be conceded a messianic character with an ExBaots in the New Testament. Hence, even a psalm such as Ps 22, five of whose verses are cited by the New Testament in reference to Jesus, is disallowed as messianic, Theodore maintaining (in a defective Latin text), “Those who wish ... this psalm to be spoken in the person of the Lord are led especially by this verse [22:1] to become guilty of no little rashness.” Evangelist and apostle might find Ps 69:9, “Zeal for your house consumed me,” applicable to Jesus, but Theodore brackets him out of consideration, ignoring the echoes familiar to a Christian ear.*® We

“What in fact did the Antiochenes’ ‘historical’ mean in real terms?” (Untersuchungen, 156). See also Frances M. Young, Biblical Exegesis and the Formation of Christian Culture (Cambridge: Cambridge University Press, 1997), 168. She traces this accent back to Eustathius as a reaction against Origen’s “lexical approach” (162-63). 45. Young, Biblical Exegesis, 182; or, more accurate in the case of the psalms, “textual coherence” (184). An accent on ovouata rather than tTedypata was, of course, the principal flaw in Origen’s style of interpretation, in the view of Eustathius (E. Klostermann, ed., Orvigenes, Eustathius von Antiochien, und Gregor von Nyssa tiber die Hexe von Endor {KIT 83; Bonn: Marcus & Weber, 1912], 16). 46. Adolf Harnack’s phrase of Origen’s allegorization of Gospel parables, quoted by Anthony C. Thiselton, New Horizons in Hermeneutics: The Theory and Practice of Transforming Biblical Reading (London: HarperCollins, 1992), 170.

47. All Old Testament authors, in being inspired, are Tpodhtat, not simply the Latter Prophets. See Robert C. Hill, “Chrysostom’s Terminology for the Inspired Word,” EstBib 41 (1983): 367-73. 48. Rowan Greer puts (unduly?) positive interpretation on this: “The Bible is allowed to speak in his commentaries (and in his theology) as it is in those of few, if any, of the patristic

XXXl THEODORE OF MOPSUESTIA do not find Theodore in this commentary speaking of typology as a hermeneutical principle in the way it features prominently in his next work, on the Twelve Prophets. The upside of this reduced hermeneutical perspective, of course, is that we gain from Theodore what we lack in Diodore, as also in Theodoret and his Alexandrian sources, by way of responsible use of accommodation of the Old Testament to the New. All the Antiochenes agree that Ps 44 is composed by David with the desperate situation of the Maccabees in mind. Paul, in Rom 8:36, applies verse 11, “We are accounted as sheep for the slaughter,” to the tribulations of ministers of the gospel. Theodore concedes only an instance of accommodation: “The apostle cited this text, not as though there were reference to them [the Maccabees] by David, but as no less suited for citation in their case as well, insofar as they fell foul of numerous troubles for Christ’s sake.” Again, in all four Evangelists there 1s an implicit citation of Ps 69:21, “They gave me bile for food, and offered me vinegar to drink,” but again Theodore properly warns against seeing reference to such details of the crucifixion as anything more than accommodation, appropriate though it is as such. It is not as though the psalm were referring to these things, in one case to one and in another case to another; instead, since they generally refer to the Jews’ abandonment of God and the law and involve an accusation of their ingratitude, the use of the citations was inevitable, arising from the circumstances, such as They gave me bile for food, and offered me vinegar to drink, and at the same time involving an accusation of Jewish ingratitude as not originating just now but announced by the divine Scripture from of old.

Alexandria, if not always Antioch, could do with the reminder. Theodoret, for his part, as though making a necessary rejoinder on these same verses, insists that Antioch would see the evangelists licitly recognizing “two levels of meaning”—a process of 8ewpta on which master Diodore himself had written approvingly.*”? The term 8ewpia does not occur in Theodore’s text exegetes” (Theodore of Mopsuestia, Exegete and Theologian |London: Faith Press, 1961], 111). Greer likewise points out that in being unwilling to bring Jesus into focus in such psalms, Theodore “cut across opinions almost universally held in the ancient church” (James L. Kugel and Rowan A. Greer, Early Biblical Interpretation [LEC 3; Philadelphia: Westminster, 1986], 182). For such unwillingness, see also Theodore’s comment on Pss 31; 68. 49. For Theodoret’s words, see PG 80:1409. Diodore’s work on 8ewpta is discussed by Schaéublin, “Diodor von Tarsus”; Alberto Vaccari, “La 8ewpta nella scuola esegetica di Antiochia,” Bib 1 (1920): 3-36; and Paul Ternant, “La Q@ewpta d’Antioche dans le cadre de 1’Ecriture,” Bib 34 (1953): 135-38, 354-83, 456-86; their work is evaluated by Bradley Nassif, “ ‘Spiritual

INTRODUCTION XXXII as we have it; in fact, on Ps 33:6, “By the word of the Lord the heavens were made, and all their host by the breath of his mouth,” he refutes those commentators who apply that process to see a reference to the Son and the Spirit. “Allegory,” too, is a term not found on his lips, though he adopts an allegorical approach to Ps 45 in seeing Christ in focus (with encouragement from Diodore). A sacramental dimension to the meaning of verses, especially those found in the liturgy, such as Ps 35:8, “Taste and see that the Lord is good,” is not developed in the way Theodoret will find so fruitful. THE CHRISTOLOGY OF THE COMMENTARY; MORAL ACCENTS

If it is true that Theodore’s commentary on the Twelve Prophets owes its complete survival in Greek to its possessing (in the oft-repeated, even hackneyed, and somewhat erroneous phrase) “almost nothing of Christological import,”

the more fragmentary condition of the Psalms commentary may be due in part to the imprecise and infelicitous christological expressions to be found there, as well as the inherited resistance to adopting a messianic interpretation to the psalms generally.°' It was, of course, for his supposed christological errors in particular that Theodore fell foul of his critics’ successful efforts at the third council of Constantinople in 553 to have him condemned—a con-

demnation that not all Eastern theologians today would endorse.* In fact,

Exegesis’ in the School of Antioch,” in New Perspectives in Historical Theology (ed. Bradley Nassif; Grand Rapids: Eeerdmans, 1996), 342-77. The fact that Theodore continued to resist a spiritual sense to biblical texts emerges from a fragment on Gal 4:24 in a Latin fragment (in Swete, Theodori, 1:74—75): “When they turn to expounding divine Scripture ‘spiritually’ —spiritual interpretation is the name they would like their folly to be given—they claim Adam is not Adam, paradise is not paradise, the serpent is not the serpent. To these people I should say that if they distort historia, they will have no historia left.” 50. The phrase seems to appear first in Francis A. Sullivan, The Christology of Theodore of Mopsuestia (AG 82; Rome: Universitas Gregoriana, 1956), 1; then in Quasten, Patrology, 3:405; and later in Dimitri Z. Zaharopoulos, Theodore of Mopsuestia on the Bible: A Study of His Old Testament Exegesis (New York: Paulist, 1989), 32. 51. Rondeau speaks of the “effacement du Christ locuteur chez Diodore et Théodore” (Les commentaires, 2:303). 52. The text of his condemnation at that council appears in EnchSym 425-26, 433-37. A statement of conclusions was agreed upon by the Roman Catholic Church, the Syrian Orthodox Church of Antioch, and the Assyrian Church to the effect that Theodore’s Christology is one of the legitimate expressions of orthodox belief, that the condemnation of Theodore in 553 had been planned beforehand and programmed by the emperor Justinian, and that Theodore should be recognized as a true father of the church (Alfred Stirnemann and Gerhard Wilflinger, eds., Third Non-official Consultation of Dialogue within the Syriac Tradition [Syriac Dialogue 3; Vienna: Pro Oriente, 1998], 51). Other Orthodox churches, on the other hand, want the anathemas to stand.

XXXIV THEODORE OF MOPSUESTIA taking all his christological statements together from this work, one gets the overall impression of a young if unschooled theologian trying, in the face of Arian and Apollinarian opponents and an Alexandrian response that imperiled the reality of Jesus’ humanity, to express the hypostatic union (not a term

he employs, of course) in way that clearly distinguishes between the two natures as defined by Nicea and (later) by Constantinople I without giving the appearance of a “two sons” Christology. Figures occurring in the text of the psalms, of course, are not always susceptible of precise application to this mystery. Psalm 45:8, for example, which was accorded messianic reference by Diodore, reads, “Myrrh, resin, and cassia from your garments.” Theodore

used the following unhappy phrasing to interpret this verse: “By his garments he nicely referred to the body, in being something put on from outside, while inside there was the divinity on the basis of indwelling.” In comment on Pss 2 and 8, for which we do not have an extant Greek text (unless quoted against him by adversaries or councils), there occur several well-meaning if infelicitous expressions by this dyophysite Antiochene trying to uphold both the opoovo.ov of the Word, against subordinationists, and the reality of the

human nature. On Ps 2:6, which the Lxx renders “I have been established as king by him,” he claims the support of its citation in Heb 2:6—9 to uphold these necessary positions—again unhappily. That human being, therefore, on whom is conferred such great honor and who received rule over all things, blessed Paul confirms is Jesus, since while some of what is said refers to God, other things apply to the assumed

| man. After all, how can someone who is one and the same with respect to nature both be mindful and thought worthy of being called to mind, watch over and be watched over, crown with glory and honor and be crowned, bestow rule over all things and receive it? How likewise can the statement “You have made him somewhat less than the angels” be understood of God the Word? In all that was said, therefore, it is proven that the statement J have been established as king by him refers to the assumed man, who with God the Word conferring it received it so as to be Lord of all. If, on the other hand, you were to claim it was conferred on the human being by the Father, not by the Word, there is no difference whether the assumed man was given such great honor by God the Word or by the Father. My sole concern was to demonstrate that there is consequently no truth in the claim of those who take occasion of the divine plan for taking flesh to deceive simple and unlearned people and presume to understand the only-begotten Son as inferior in respect of divinity because authority was given him.

His good intentions are insufficient to avoid the impression of an adoptionist Christology—a risk that Antioch’s two-nature Christology always ran; as John N. D. Kelly remarks, “It is characteristic of [Theodore] to describe

INTRODUCTION XXXV the humanity as ‘the man assumed’, and occasionally his language seems almost to suggest that the Word adopted a human being who was already in existence.”*? One can understand how unsympathetic adversaries such as Cyril of Alexandria could label him the father of Nestorianism. Theodore, of course, has been accused of having additional chinks in his theological armor, especially in the area of morality and spirituality. Photius cites his label as an Eastern Pelagius, which Kelly finds unsubstantiated “unless the Eastern attitude generally is to be dismissed as Pelagian,” though

allowing that to typically Eastern optimism Antioch adds “an intensified emphasis on individualism.”** The latter emphasis appears in this work (as

in many Antiochene writings) in the way the accents fall on the relationship between divine grace and human effort. Not that Theodore disputes the reality of the fall; though the issue is not debated here, even in the context of Ps 51, there seems in comment on Ps 35:5, “Lo, you made my days handbreadths,” an implicit acceptance of its truth: “God, of course, manages affairs by a certain plan, making our nature subject to a sentence of death

once and for all and rendering us capable of lasting for an acknowledged number of years, with the result that we do not undergo a speedy dissolution of our being nor have an immeasurable life span extended unconditionally.”

As we find frequently in Chrysostom and Theodoret, however, many of Theodore’s statements are at least ambiguous on the balance between divine grace and human effort, Antioch ever reluctant to be seen to be undermining the role the latter plays in salvation. When the psalmist prays in Ps 33:21, “Let your mercy be shown to us, Lord, as we have hoped in you,” Theodore thinks it only right that grace should follow human initiative: “After all, we

thus hoped in you, and it is right for us to be accorded your gift given in consequence of our hope.” The balance should not be tilted only one way, he maintains in comment on Ps 46:11: “The Lord of hosts is with us, the God of 53. John N. D. Kelly, Early Christian Doctrines (Sth ed.; New York: Harper & Row, 1978), 305. Theodore could not claim that he was but following the lead of master Diodore in getting himself into hot water, theologically speaking. Almost perversely, he departs from the script of Diodore’s commentary on Ps 8:5, “You have brought him a little lower than the angels; with glory and honor your crowned him,” which saw in focus the incarnation and its effect of elevating humankind, as a chance to document his own dyophysite thinking: “The psalm brings out for us such a great distinction between God the Word and the man assumed.” This further infelicitous expression merited inclusion in the condemnation of Nestorianism (if not of Theodore personally) in the Constitution of Pope Vigiltus and the decrees of the council in 553. 54. Photius, Bibliotheca 177 (Henry, Bibliothéque 2:182); Kelly, Early Christian Doctrines, 372-73.

55. See Robert Charles Hill, “The Spirituality of Chrysostom’s Commentary on the Psalms,” JECS 5 (1997): 569-79; idem, “A Pelagian Commentator on the Psalms?” /TQ 63 (1998): 263-71.

XXXVI THEODORE OF MOPSUESTIA Jacob is our supporter, indicating all the help and salvation coming to them through what happened before on account of the gift of God’s favor and the attention shown by them to the temple and to the Lord.” On the other hand, as usual with these Antiochene theologians, there is no denying the role, if not the priority, of the Spirit, as he admits in comment on the phrase “in golden tassels, clad in many colors” in Ps 45:13: Lest you believe, then, that the virtue of the faithful is completely their own achievement and they require nothing else for it, it was well that he proceeded to make mention of spiritual adornment to bring out that those choosing to live a life of virtue need it, since all those practicing virtue are easily able to be imbued with the cooperation of the Spirit.

Theodore and his Antioch peers also share with the East generally the truth of human nature’s being unimpaired, fall or no fall—such is the message of Ps 51, he insists (with characteristic dogmatism), which Diodore would not allow to be taken to refer to David’s sin, despite the psalm title. Our own individual mind-set (yv@pn) and free will (tTpoatpeots) are to blame, not “original sin” (a term not found in his vocabulary, of course). For, lo, I was conceived in iniquities, and in sins my mother carried me (v. 5). He finds no fault with offspring on the basis of nature—perish the thought—nor is there any reference to nature in their case; rather, he comments adversely on the mind-set of the parents. That is to say, from conceiving in iniquities and being carried in sin by the mother it is clear that he refers to the fault of the parents, not the offspring, criticizing the mind-set of the former, not the nature of the children, as some foolish people would like to hold. David, in fact, is not referring to himself: how could he say this of his own nature, when God had said of him, “I found a man after my own heart” (1 Sam 13:14), far from finding fault with his nature but even admiring his use of free will? So David is not saying this of himself, and even if someone mistakenly put a title on the psalm to this effect, it does not bring the drift of the psalm into question.

Theodore and Antioch generally would vigorously resist Dahood’s paraphrase of that verse, “All men have a congenital tendency towards evil”;°° it undercuts their whole attitude to soteriology, morality, and spirituality, not to mention their approach to the Scriptures and the person of Jesus.°’

56. Dahood, Psalms, 2:4. 57. The interconnection of Theodore’s hermeneutical method and theological positions (as also Origen’s) is conceded by Greer, Early Biblical Interpretation, 181.

INTRODUCTION XXXVI THEODORE’S ACHIEVEMENT IN THE COMMENTARY ON THE PSALMS

We are fortunate that the flames of prejudice and hostility that claimed the bulk of The Interpreter’s works did not deprive us of this incomplete yet adequate sample of his treatment of a classic biblical text, albeit a work of his early years; and it is high time for its appearance in an English translation. Admittedly, it was produced in the shadow of Theodore’s influential teacher Diodore, adopting his positions on authorship of the psalms, their titles, and their interpretation even in details of the text; and even if we did not have the critical edition of (partly extant) commentary on eighty-one psalms painstakingly assembled by Devreesse, we should still be aware of the Antiochene form of the Lxx Psalter through the school’s other figures. While conceding this, however, the reader of Theodore’s Psalms commentary, in assessing his achievement, also has to bring into focus the fulsome accolades paid the author by modern commentators as “the most typical representative of the Antiochene school of exegesis,” “the foremost exponent of Antiochene exegesis” (implying that he, not Theodoret, is, in Bardy’s words, “le noyau ou le terme de comparaison indispensable’’), and similar claims to preeminence as an exegete in Antioch or the East as whole.°®

Theodore’s achievement in this work as we have it, though real, is less considerable than that.°? His youth explains his dependence on his mentor and his intolerance and disparagement of other predecessors. If by comparison with modern commentators on the Psalter we find his exegetical equipment limited, and are irritated by his falsely claiming a Semitic science in rationalizing the many obscure texts with which these poems teem, we have to concede that such limitation was shared by all his peers. If it was his Christology that earned him ire and condemnation by later ages, his adversaries should have conceded him the benefit of the doubt in his many imprecise theological expressions, his virulent critic Leontius himself admitting Theodore’s youthfulness at the time. On the other hand, for his prolix style, his lazy approach to backgrounding his text, and his lack of interest 58. The views, respectively, of Quasten, Patrology, 3:402; Sullivan, Christology, iv; Gustave Bardy, “Interprétation chez les péres,” DBSup 4:582. Schaéublin cannot be considering Theodore’s immaturity in this work in promoting him above his Antiochene fellows: “Unquestionably, with the commentary of the bishop of Mopsuestia the school had reached its zenith” (Untersuchungen, 171). Zaharopoulos likewise could be thought to give Origen grounds for taking umbrage in declaring of Theodore, “For the first time in the history of the church a book of the Bible was expounded from the perspective of a critical method by a scholar” (Theodore, 47). Devreesse’s claim of Theodore being the first literary critic also we have assessed above. 59. Rondeau (Les commentaires, 1:104 n. 285) suggests that the Psalms commentary shows Theodore in a less flattering light than some of his later works, such as his New Testament commentaries accessible in fragments in the catenae.

XXXVI11 THEODORE OF MOPSUESTIA in the psalms’ liturgical setting and their spiritual depths, he must—to the extent that our present text represents this thinking—bear responsibility himself. Though we find his hermeneutical perspective limited, we can at least be grateful to him for reminding his fellows, and even master Diodore, of the danger of being too ready to interpret New Testament citation of the psalms as more than simple accommodation, though Theodoret will return the com-

pliment by demonstrating the correlative hazard of closing one’s mind to levels of meaning in a text. If the modest goal that this neophyte set for himself in commenting on the first of the psalms was that of “making possible some illumination of the obvious sense of the text,’°°’ who could call into question his real achievement?

60. Theodore thus abjures the role of a preacher, as the commentary’s lack of moralizing confirms. When he gets to his commentary on the Gospel of John, also an early work, he will repeat the disclaimer: “I judge the exegete’s task to be to explain words that most people find difficult; it is the preacher’s task to reflect also on words that are perfectly clear and to speak about them” (Vosté, Johannis apostoli, 1:2).

COMMENTARY ON PSALMS 1-81: TEXT AND TRANSLATION



Primum psalmum gquidam in loam regem dictum esse uoluerunt, qui a [oada principe sacerdotum et nutritus est et interfecta Athalia in imperium subrogatus est, eo quod per omne tempus 5 in quo a pontifice eruditus est in lege Dei meditatus sit noctibus ac diebus; sed non audiendi sunt hi, qui ad excludendam psalmorum ueram expossitionem falsas similitudines ab historia petitas conantur inducere. Quomodo enim beatum istum pronuntiare

--potuisset et ab omni errore amore uirtutis alienum, cui in Re10 gum libris nullum testimonium de perfectione perhibetur, in quibus ita dicitur: Ht fecit Ioas rectum ante Dominum omnibus diebus gquibus inluminabat ewm loada pontifexn, uerumtamen ab excelsis non

recesit, adhuc populus sacrificabat in excelsis? Dicendo ttaque omnibus diebus, quibus inluminabat ewn Ioada princeps sacerdotum, 15 fecit rectum ante Dominum, indicat quod reliquis diebus, cessante

loadae magisterio, fecerit id quod primis institutionibus minime conveniret. Refertur etiam in hisdem Regum libris, quod Azahelem regem Siriae ab inpugnatione Hirusalem Joas munerum oblatione submouerit; quae quidem dona de templo sublata misit, quae prius 2% utique Deo tam ipse quam reges Juda, id est maiores eius, obtulerant; quod actum indicatur his uerbis (bonum est enim nos ad agnitionem rei gestae testimonio lectionis accedere): Ht accipit | Loas rea luda omnia sancta, quae sanctificauit Iosaphath et Ioram et Ochozias patres eius reges Iuda, et sancta sua et omne aurum % quod inuentum est in tesauris domus Domini et in domu regis, et | mistt Azaheli regi Siriae. Huic ergo, qui templum Dei spoliauit et 8 ef. IV Reg. XII, 8ss. 11-15 IV Reg. XII, 93 2296 IV Reg. XII, 18.

2 primum] .i. beatus uir r(e)l(iqua) supra scriptum walmum ms et ita

saepissime, itl. yr pro ps. usurpata ioas ms 6 audiendi sunt hi) Wit. di sunt hi in rasura 7 expossitionem] .i. narrationem add. supra — 8 quo-

modo] qmd ms istum] .i. ioam add. supra pronutiare ms 9 cui] i. ioae add, supra 9-10 regsum ms il rectum] ji. opus add. supra 1% eum]

| 1, loram add. supra 13 populus] pls ms 14 iowdae ms 16 magisterio] litt. erio in rasura, ex magistro (7?) 18 mumerum ms 90 eius] .i. iodae ms Zi actum inrasura testimonii 1¢m. 94 sancta].i. uasa add. supra 26 azaheli] .i. dati(vum) add. supra.

2

PSALM 1

Some commentators took this first psalm to refer to King Joash, who was brought up by the chief priest Jehoiada and, once Athalia was killed, was installed in office,’ their argument being that all the time he was educated by the priest he meditated on the law of God night and day (v. 2). No credence is to be given, however, to these commentators, who try to derive false comparisons drawn from history with a view to eliminating the true interpretation of the psalms. After all, how could he have declared blessed (v. 1) and free from every error through love of virtue the man of whom no evidence of perfection is adduced in the books of Kings, “Joash did what was right before the Lord all the time the priest Jehoiada gave him enlightened guidance; but he did not withdraw from the high places, the people still sacrificing on the high places”?* Therefore, by saying, “All the time the chief priest Jehoiada gave him enlightened guidance he did right before the Lord,” it suggests that the rest of the trme, when Jehoiada’s instruction came to an end, he did what was out of keeping with his earlier education.

There is also mention in the same books of Kings that Joash deterred King Hazael of Syria from besieging Jerusalem with the offer of gifts; actually, he sent as these presents what had been taken from the temple, offerings that both he and the kings of Judah—that is, his ancestors—had in fact made to God. This action is conveyed in these words (it is good for us to come to a knowledge of the event on the evidence of the text): “King Joash of Judah took all the things that his ancestors Jehoshaphat, Jehoram, and Ahaziah, kings of Judah, had dedicated, as well as his own offerings and all the gold to be found in the treasuries of the house of the Lord and 1n the house of the king, and sent them to King Hazael of Syria.” | How, then, could the prophet

1. Cf. 2 Kgs 11.

2.2 Kgs 12:2-3. 3.2 Kgs 12:18. 3

4 THEODORVS MOPSVESTENVS omnia intus possita dona conrapsit ac misit ea uiro alienigenae impio atque sacrilego, qaomodo profeta Dauid beatitudinis apicem

contulisset ?

Talis ergo historiae usurpatio inconueniens adprobatur et quae praesenli psalmo non possit abtari, in quo beatus Dauid pronun- 5 tiatur uir de quo sermo est atque omnis uirtutis perfeclione conspicuus; in fine enim psalmi dicitur: Ideo non resurgunt impii in wudicio neque peccatores usque peribit. Hoe dictum his conuenit qui possunt et morum perfectione et pro bono conuersationis suae apud Deum confidentiam habere non minimam; Ioas uero rex non 10 talis ostenditur historiae lectione, ut dignus beatitudine conprobetur. Est ergo moralis psalmus; quod ex his quae sequuntur appa-

ret, in quibus et de uirtutum appetitu et de errorum abstinentia disputatur, quod in Ioam proprie non potest conuenire. Paruulus 15 enim per illud tempus, in quo Ioada pontifice nutritus est, neque auersaril mala iudicio suo poterat, neque in meditatione legis curam sedulam admouere, qui ad omne studium pro nutrientis ducebatur arbitrio; septimum itaque aetatis agenti annum [honor]

insigne regiae dignitatis inpossitum est. 20 Duo itaque, quae faciunt hominem | ad beatitudinem peruenire: dogmatis recta sententia, id est ut pie de Deo et intigre sentiatur, el morum emendata formatio, per quam honeste saneque uiuatur; neutrum ad perfectionem ualet sine altero, alterum uero altero aut

subpletur aut comitur; sed fides inter haec duo primum obtinet % locum, siculi in corpore honorabilius caput inter reliqua membra censetur. Ad perfectionem tamen hominis necessaria sunt etiam reliquorum accesio et conpago membrorum; similiter et ad consummationem uitae haec oportet utraque concurrere, fidem scilicet et uitam: et fidei quidem ad perfectum compraehensio, res 30 ardua atque dificilis, custodia uero facilis; uitae autem ratio, ad “8 Ps. 1, 5-6 19 1V Reg. X1, 2b

{ intus] i. in templo add. supra conrassit ms 2 impio] imp(er)io ms quomodo] q(uod) ms 4 ergo] fut xp (futurus christus?) add. in margine 6-7 conpiciis ms — 8 peribit].i. quoniam nouit dominus uiam iustorum r(ejl(iqua)

add. inmargine i13quae]quims 15 ioas ms — paruulus] fuit add. supra 16 loada] iada 7¢ am. {8 sedulus 7+ m. qui] .i. joas add. supra nutrientis] .i, jodae add. supra 19 honor reieci 20 ad seriptum supra insigne 21 duo} sunt add. supra 22 dogmatis] Kuel?) adit neutrum ualet add. supra recta] id est add. supra 23 morum] .i. perfectorum add. supra — saneque]

sanetque 1* m. 24 alferum] litt. m in raswra (alterum si?) 2 duo] ii ms 26 sicuti in] adil oportet add. supra 27 censeslur ms ss sunt add. supra.

PSALM 1 5 David have conferred the height of beatitude on this man who plundered God’s temple, stole all the gifts deposited inside it, and sent them to an impious and sacrilegious foreigner? This, then, is the kind of inappropriate distortion of history that is given

respectability, the sort that cannot be reconciled with the present psalm, where the man of whom David speaks is declared blessed and conspicuous for the perfection of every virtue. In fact, the statement is made at the end that the godless or sinners will not rise up in judgment down to will perish (vv. 5—6); this statement applies to those who can have no little trust in God through the perfection of their behavior and the soundness of their way of life. King Joash, by contrast, does not emerge from our reading of history as a person of the kind to be thought worthy of being pronounced blessed. It is thus a moral psalm, as emerges from what follows, where there is question both of desire for virtues and abstinence from faults—something not properly applicable to Joash. In fact, as a child for that period of time,

when he was raised by the priest Jehoiada, he was incapable of resisting vicious habits voluntarily or devoting earnest attention to meditation on the law, guided as he was to every occupation on the basis of his guardian’s judgment; the trappings of royalty were bestowed on him in the course of his seventh year.*

There are therefore two things that contribute to a person’s attaining beatitude: correct views on doctrine, for the purpose of having a dutiful and upright attitude toward God, and a disciplined moral upbringing, for living in an honorable and sound manner. Neither suffices for perfection without the other, each being supplemented or accompanied by the other; faith takes pride

of place among them, just as in the body the head is given greater esteem than the other members. Still, for a person’s perfection, relationship with the other members and conjunction of the limbs also are required; likewise, for the full development of life, both these things must come together—namely, faith and life. To the perfect, a grasp of faith is no easy or simple thing, but its retention is easy. The pattern of life, on the other hand, | which shows

4. Cf. 2 Kgs 11:4.

6 THEODORVS MOPSVESTENVS intellegendum prona el quae omnium intellectui tam in bonorum adpetitu quam in malorum fuga uideatur exposita,exhibitio uero non operis parui ac laboris; sed non numquam uitae merito ad fidem aditus ape_ ritur et, e diuerso, ad perfectam cognitionem eius peccatis obstruitur:

5 nam, uelul quibusdam tenebris, conuersationis sincerum eius intercluditur et puritas inpeditur. Vnde hanc partem maxime scripturae diuinae est moris excolere, et ideo, etiam in praesenti psalmo, ante docomnenta fidei, disciplina moralis indicitur: nam obesse perfectae fidei morum uitia Apostulo teste discamus, qui ait ad Chorinthios: 10 Non potui uobis loqui quasi spiritalibus, sed quasi carnalibus, quasi paruulis in Christo; et subiungit: Cum enim sit inter wos zelus et contensio, nonne carnales estis ef secundum hominem ambulatis? cum

e contrario Cornilius ad fidem sit sufragio conuersationis | admisus.

Hoe itaque argumentum est praesentis psalmi. Debemus iam, 15 adiuuante Domino, per partes ad reserandum intellectum eius accedere; et si necesse fuerit pro consideratione rerum occurentium aliqua latius explicare, non obliuiscemur tamen eius, quam pro| misimus in praefatione, breuitatis. Hoc autem maxime seruabimus et in praesenti psalmo et in reliquis omnibus, ut, omnem intellec20 tum in summa redigentes, strictim quicquid dicendum est explicemus; quoniam non est nobis propossitum latius cuncta persequi, sed summatim dictorum omnium sensus adtingere, ut possit lecturis expossitionis prima facie relucere, illis relinquentes occasiones maioris intellegentiae si uoluerint aliqua addere, quae tamen 25 a praemissa interpretatione non diserepent: ista enim ueri est intellectus perceptio, ut secundum historiae fidem tenorem expossitionis aptemus el concinnenter ea, quae dicenda sunt, proferamus. 1. Beatus uir qui non abiit in consilio usque sedit. Interdum seriptura diuina inter impium et peccatorem facit differentiam, impium

30 uocans Dei ueri notitiam non habentem, peccatorem uero honesti 10-135 1 Cor. 1, 1,3 18 ef. Aet. X,.

2 uedealur ms ex uediatur 3 merito] ab(lativum) add. supra ® sincerum] fit. cerum in rasura — cius] .i. fidei add. supra; fortasse legendum et

fidei purilas inpeditur 8 docomenta] .i. fidel add. supra abesse 7« m. 9 chorin ms {2 nonne] uel non add. supra ambulaslis 2 m, 13 supragio 1¢ m, conuersationis] .i. perfectae add. supra 14 argumentum] supra lilt, um seribitur i(uel) o ij adiuante ms «per in rasura 18 hoe aulem] i. praedictum add, supra 20 in sumA ms, .i. ad numerum add. supra strictim] .i. breuiter add. supra — quicquid] Wit. q(ui)e in rasura 2 docto-

rum 77m, 23 expossitionis] narrationis add. supra % praemisa ms 8 interdum] lft, dii in rasura 30 honesti] uiri add. supra.

PSALM I 7 readiness to understand and emerges both in a desire for good things and in a flight from bad things in understanding everything, is a quality involving no little effort and exertion. Sometimes, however, an approach by life to faith deservedly opens up, and on the other hand its way to perfect knowledge is blocked by sin, for by sin, as though by a kind of darkness, the genuineness and purity of its lifestyle are interfered with and obscured. Hence, attention to this particular part of the divine Scripture 1s relevant to morality, and so in the present psalm, in advance of the proofs of faith, moral instruction is laid out. We learn, remember, from the witness of the apostle that vicious behavior is an obstacle to perfect faith, when he said to the Corinthians, “I could not speak to you as spiritual people but as people of the flesh, as infants in Christ,” and went on, “For since there is jealousy

and quarreling among you, are you not of the flesh and behave in human fashion?” whereas Cornelius, by contrast, was admitted to faith on the basis of his lifestyle.° This, then, is the theme of the present psalm. Our task now 1s, with God’s help, to proceed to plumb its meaning. If it should prove necessary to explain

some things at greater length in the light of matters that arise, we shall nevertheless not be unmindful of the conciseness we promised in the preface.° Now, this practice we shall particularly observe both in the present psalm and in all the others, to make a summary of the overall meaning and thus unfold precisely what has to be said. The task set for us, you see, is not to follow up every matter in detail, but succinctly to touch on the sense of each statement so as to make possible some illumination of the obvious sense of the text, leaving those of greater intelligence to add other things if they wish, though not departing from the interpretation already given. A true understanding, in fact, results in such an insight that we should maintain a sequence of explanation in faithful accord with history, and accordingly should propose what ought be said. Blessed is the man who did not go off in the counsel down to sat (v. 1). Sometimes the divine Scripture differentiates between the godless and the sinner, defining the godless as someone lacking knowledge of the true God, and the sinner | as someone not keeping to the straight and narrow, whereas

5. 1 Cor 3:1, 3; Acts 10:1-2. 6. As we noted in the introduction, the preface that Theodore composed dealing with matters pertaining generally to the psalms has been lost.

8 THEODORVS MOPSVESTENVS iustique tramitem non tenentem, tamen est ubi commoni uocabulo utrumque significatur; in praesenti tamen uidetur facere distinctionem, quoniam uult qui sit status perfectionis exprimere, cul etiam beatitudinem credit rite competere uel propter perfectam

de deitate notitiam uel propter studia uitae melioris. Quod uero 5 ait non abilit, non stetit, non sedit animae motus corporalibus signat indiciis, quoniam cum aliquid molimur efficere, primum ad arripiendum opus mouemur ingresu, deinde subsistimus, ubi res coepit esse in manibus; ad sedendum uero conuertimur, negotio

lam parato. 10 Hoe ergo sanctus Dauid ait, quoniam ille uere beatus sit qui

neque primis quidem uestigiis impietatum cogitationem adiit uel ingresus est, neque ad effectum praui operis gradum depressit, neque ulla ita inretitus est malae dilectationis inlicebra, — quod nomine calhedrae et sesionis ostenditur, — ut eorum consortio iungeretur 15

qui aliorum simplicitatem uenino suae prauitatis inficiunt: hos enim pestilentes uocat, quorum est plane morbosa coniunctio; nam et pestilentiae proprium est ab uno in alterum transeundo inficere multorum corpora atque uitiare. Non abiit ergo dicendo adsensus

cogitationum notauit, quibus ad prauas suggestiones rapimur et 20 id, quod libuerit, implere properamus. Quod uero ait Non ‘stetit in opus, exilsse indicat id quod cogitatio ante suggeserat, quam tune inplemus cum dilectat in aliis operibus gradum figere ac sepius

restitare. |

Per cathedrae autem sesionem ille signatur, qui ita delectatur 95 et requiescit in mala consuetudine, ut reliquis eiusdem studii hominibus sine ullo uerecondiae misceatur adpensu. Quod uero impiorum consilia possuit, peccatorum uero opera satis ad utrumque respexit: impietas enim ad agitationem mentis pertinet et motus non recte animae sentientis, | peccatum uero in rem actio iam 30 deducta.

2 significatur] sig 1° m. nificatur add. supra _— praesenti] salmo add. supra 3 exp(rae)mere ms, et ifa saepissime _ 8 destate ms — uel propter] .i. p(ro). et

add, supra 6 motis ms 7 indicisms 11 hoe ergo] non abiit add. supra 12 uestigis ms uel] qui neque add. supra 13 effectum] fectum J¢m. praui] litt. ra in rasura — depressit conieci, rep(rae)sit ms 14 dilectationis] dileqt. nidetur prius scriptum 16 prauilatis] Wit. ra in rasura, wi supral.18 18 transeundo] pestilentia add. supra 19 adsensiis ms 21 non stetit].i. iustus add.

supra 22 opus] malum add. supra exiisse].i. peceator add. supra 23 im-

plemus 2¢ am, figire ms sepius] repius widetur prius seriptum resiStitare 27m. 26 studii] pestellentiae add. supra 29 agationem 1¢m. 30 pececatum] .i(d). (est) add. supra.

PSALM I 9 there are places where both ideas are conveyed by the one word. In the present instance, nonetheless, it seems to make the distinction, since it intends to describe the state of perfection to which it believes beatitude also belongs, either on account of perfect knowledge of the deity or on account of the occupations of a higher way of life. The phrases he did not go off, did not stand, did not sit suggest by bodily posture movements of the soul, since when we prepare to do something, we first make a movement to achieve it, then we stop when the object comes within our grasp, and we change to a sitting position when the task is completed. This is what blessed David is saying, then, that that person 1s truly blessed who did not make the first movement or enter upon the thought of godless actions, did not take steps to achieve an evil action, and was not so caught up in any enjoyment of a wicked pleasure (implied by mention of a seat and sitting) as to enter into association with those who infect the guilelessness of other people with the poison of their own depravity (calling them pestilential because association with them clearly is contagious, the effect of pestilence being to infect and damage the bodies of a great number by passing from one to another). By saying he did not go off, therefore, he indicated the acquiescence in thinking by which we are caught up in evil suggestions and hasten to consummate our desire. By he did not stand, on the other hand, he indicated the fulfillment of what the thought originally had suggested, which we consummate at the time when it is our pleasure to initiate other actions and frequently persist in them. By sitting in the chair, that person is indicated who so enjoys and adheres to an evil habit as to mingle, without any sense of shame, with other people of the same inclination. In speaking of counsels of the godless, he referred likewise to the deeds of sinners: whereas impiety has reference to disturbance of mind and movements of a spirit with disordered sentiments, sin refers to an action already put into effect. | To these two categories he listed a third

\

10 THEODORVS MOPSVESTENVS Terlium, quod addidit, utrisque subiecit, quoniam non solum ' hi pestilentes uocantur qui male sentiende corrumpunt reliquos et socielalte sua perimunt, uerum etiam illi qui tabe consortii bonum conuersationis suae rectae infringunt, quibus in totum non admis6 ceri est sibi optime consulentis; et ideo bunc, qui per omnia declinat a talibus, beatum praesentis psalmi lectio difiniuil, qui ila actus suos circumspicit ut etiam aliena mala sollicitatione declinet et ueretur ne alienis maculis candor suus purilasque fuscetur hine. Quoniam tendenti ad beatitudinem non sufficit recedere tantum a 10 malis, sed etiam bona facere necesse est, inferius ait:

| 2. Sed in lege Domini fuit uoluntas eius usque die ac nocte. Non soluin, inguit, studet malorum consortia declinare, uerum adsidua el iugi meditatione legis discit qualem se formare conueniat; et, ut fructuosum huius modi, quod commendare nititur, probet studium, 15 inducit similitudinem per quam possit bonum elus, quem beatum — dicit, hominibus relucere.

, 3. Ht erit sicut ignum quod plantatum est secus decursus usque prosperabuntur. Sicut arbos, inquit, cui uirere iugiter natura est, etiam loci, in quo plantata fuerit, uiuificatur beneficio, ut ab ari‘2% ditate aquis defendatur inriguis atque ab hoc multis fit fructibus plena, quia neque aeris, neque loci, neque temporis iniurias sentil, —

id enim indicat guod sequitur, dicens: Et omnia quaecumque faciet prosperabuntur; est omnibus, tam perpetuo ulrore quam pomojrum numerositate, conspicua, —ita etiam ille erit clarus, qui se % et a malis abstinuerit et bonorum studiorum amore diuinxerit, quem nec ulla peccatorum opera deturpant et meditatio continua

legis exornat.

4. Non sic impii non sic, sed tamquam usque a facie terrae. Superioribus dictis omnes ad uirtutis studium prouocauit; praesen-

30 tibus deterret a uitiis, et per conparationem pulueris ostendit quanta sit uilitas impiorum, et gui indigni aliquo aestimantur 2 setiendo ms ex r(?jetiendo 4 infringunt] .i. peccatores add. supra 6 talibus] malis add. supra 7 declinaet 1¢ m. 8 hine suppl. in margine 10 bona] opera add. supra = ait om. 2m. = 18 iungi 27m. = qualem] Wit. al

in Tasura 18 inquil] Hitt. a inter litt, n et q inferius add., cui respondet d

I, 24 supra erit inscripia 0 fit] .j, arbos add. supra 21 aeris] eris ms

22-23 faciet prosperabuntur] .i. arbos et beatus uir add. supra 25 eles ms _ 29 omnes] sanctos add. supra —_ praegentibus] dictis add. supra 30 uitis ms

Bt aeslimamantur ms.

PSALM I 11 point in addition, that pestilential is a term used not only of those who corrupt others with their evil views and destroy them with their association, but also of those who through coming in contact with disease impair the quality of their upright way of life; it is advisable not to get involved with them at all. Hence the text of the present psalm classes as blessed the person who avoids such people in everything and who is so attentive to his actions as to avoid any evil entreaty from outside and to be on the watch lest from that quarter his sincerity and purity be defiled by contamination from without. Since for the person aspiring to that blessed state it is not sufficient only to avoid evil, but there is also a requirement to do good, he went on to say Instead, his will was for the law of the Lord down to day and night (v. 2): he not only takes pains to avoid the company of bad people, but also, by industrious study of the yoke of the law, he learns into what sort of person he should develop.’ To encourage fruitful attention to the task he is taking pains to recommend, he introduces a comparison by which he may be able to illustrate to people the good qualities of the person he calls blessed. He will be like a tree that is planted near streams down to will prosper (v. 3): like a tree, which by nature flourishes constantly, and is enlivened by the advantage of the place in which it has been planted so as to be protected from aridity by flowing water and become loaded with fruit, experiencing no harm from climate, location, or season (as is clear from what follows, everything he does will prosper), and obvious to everyone, both by its evergreen condition and the abundance of its crop, so too will that person be illustrious who has abstained from evil and given himself to the love of noble exploits, who is unstained by any works of sinners and is distinguished by constant meditation on the law.*® | Not so are the godless, not so; rather, like down to from the face of the earth (v. 4). With what was said above he prompted everyone to the practice of virtue; with his present words he discourages them from vice, and by the comparison with dust he brings out the complete worthlessness of the godless, regarded as they are as undeserving of any | esteem and so easily

7. It is not the psalmist who refers to the law as a yoke; the rabbis will come to speak in these terms.

8. Unlike Theodoret, Theodore has no problem with the psalmist’s reference here to a “man,” avnp, being declared blessed, with no mention of women.

12 THEODORVS MOPSVESTENVS adpensu et ita malis superuenientibus inpellantur facile ac stare non possint ut puluis, qui pro tenuitate sua ac leuitate uentorum flatibus hue illueque dispergitur. b. deo non resurgunt impii usque iustorum. Haec dicens’ non resurrectionem impiis denegauit, qui utique, si non resurgerent, 5 lucrificarent futura suplicia, quae quidem non aliter nisi restituti in corpore sustinebunt. Nam ita erit commone animae corporisque suplicium sicut fuil peccatorum commonis admisio. Quod

ergo dicit tale est: quia consueuimus in apertis creminibus moras ad inquirendum nullas adhibere, sed statim condemna- to lionis ferre sententiam, ita et impii ad poenam resurgentes non lam dilationem habebunt, quae solet iudiciariis inquesitionibus admoueri; quos grauius manere supplicium per hoe indicatur, quod statim et uelul adcelarata sententia in locum meritis suis debitum et in ultimum contrudentur | exitium. Et ideo non dixit 15 absolute Now resurgent sed addidit in iudicio, hoe est non resur-

gent ad examinationem, sed resurgent ut statim sententiam damnationis excipiant. Et ne forte ex commoni_ resurrectionis nomine commonem aestimantes etiam expulsionem futuram esse cunctorum, ostendit quoniam in eodem momento resurrectionis 2) magna futura sit diuersitas, ut alius per illam ad honorem per-

ducatur, alius mittatur in poenam: erit ergo pretiosa aliis et remunerabilis, aliis grauis atque terribilis. Bene ergo inter impium et peccatorem fecit differentiam: et impios quidem ait in iudicium non resurgere, id est, ut superius diximus, non in exami- % nationem uenire. Peecatores autem in consilio iustorum, hoe est ut nulla illis sit in justorum remuneratione commonio; tradentur ergo etiam ipsi suppliciis. Nam qui per peccata excluduntur a praemiis, ea sine dubio, quae sunt praemiis diuersa, patientur. In hoc ergo erit dif- 30 ferentia, ut impii quidem resurgant non discutiendi sed statim loi malis] peccatis add. supra = 4 impi ms haec] praedicta add. supra

7 sustenebunt i m. 8 admiso J« a. 10-11 contemnationis ms 11 impi ms ut l.@ 12 delationem ms 13 suplicium Ze m. 15 etinjin add. supra et {7 statim] litt, i in rasura — sententiam] vindictam add. supra 18-22 verba et ne forte —in poenam lilferis a-o supra positis instruuntur, quibus syntaxeos ordo scriptione diuersus indicatur i9 aestimantes] pro estimamus add. supra

21 illum 2 m. 2 pretiosa] resurrectio add. supra 93: grauis alque] resurreclio add. supra 24 fecit] d(auid add. supra deferentiam ms e¢ ita 1. 80-31 impios] litt. io in rasura 25 diximus] dxs ms, diximus add. supra —-%3_ ue-

nire] .i. impii add, supra 29 supplicis ms — praemis ms et ita infra.

PSALM 1 13 affected by troubles befalling them as to be unable to hold fast, like dust, which is scattered hither and thither by blasts of wind on account of its light and insubstantial character.

Accordingly, the godless do not rise down to of the righteous (v. 5). In saying this he does not deny resurrection to the godless, who, if they did not rise, would not pay due penalties, which in fact they will not suffer unless brought back in the body. There will, you see, be a common punishment of body and soul, just as there was a common committing of sins. What he means, then, is something like this: When a case is open-and-shut, we are in the habit, not of allowing any delay in investigating it, but rather of delivering

a verdict of condemnation on the spot. Likewise the godless, too, on rising again, will enjoy no postponement, which is allowed for when judicial investigations are under way; that they await a heavier punishment is indicated by the fact that at once and as if by an accelerated verdict they will be consigned to a place corresponding to their deserts and to utter ruin. Hence, instead of saying simply They will not rise, he added to judgment—that 1s, they will not rise for examination, but will rise to receive the verdict of condemnation on the spot. And lest on the basis of the general name for rising we conclude that there will even be a general rejection of all people, he brings out that in the same moment of resurrection there will be great diversity, such that while one person as a result of it is conducted to a position of honor, another is consigned to punishment, and so while for some it will be a moment that is desirable and brings reward, for others it will be dire and frightening. He was right, therefore, to make a distinction between the godless and the sinner. He said, in fact, that the godless will not rise to judgment—that is, aS we said above, they will not enter into examination; nor sinners in the council of the righteous—that 1s, for them there will be no share in the reward of the righteous: those excluded by sin from remuneration will endure what is doubtless the opposite of remuneration. This, then, constitutes the difference, that while the godless will rise not for purposes of deliberation but for immediate | dispatch to places of grief, sinners will rise for no participation in any

14 THEODORVS MOPSVESTENVS cis tristibus deputandi, peccatores uero ut nulla iustis commonione iungantur. Hoc autem manifestius ex his, quae sequuntur, ostenditur.

6. Quoniam nouit Dominus uiam iustorum, id est placitam sibi 5 et acceptam esse remunerationis testimonio perdocebit. Ki iter impiorum peribit. deo igitur non resurgunt ad examinationem impii, quia omnium uiae perfecta Dei notitia continentur, atque ab hoc sine ulla dilatione resurrectionem eorum condicio et sors digna suscipiet.

10 -PSALMVS II In secundo psalmo beatus Dauid profetans narrat omnia quae a ludeis passio|ais dominicae impleta sunt tempore, quorum sacrilegos contra Dominum motus rationis uacuos inanesque commemorat, el conatus noxios inanesque describit. Indicat etiam ius 5 imperil et potentiam dominationis insinuat, quam super omnia, post resurreclionem, homo a Deo susceptus accipit. Exortatur quoque ad adpetitam beatitudinem, quam dicit per susceptionem fidei conferendam; fugiendam infidelitatem monet, cuius fructus dam-. natio sit futura. 20 Haec autem in Christum praedicta si quis christianorum ambigit, utemur ad probationem beati apostoli Petri testimonio, in quo ait: Quare fremuerunt gentes et populi usque aduersus Christum eius? Vere enim conuenerunt Herodes et Pontius Pilatus cum principibus populi et senioribus aduersus sanctum puerum Iesum. Ad25 sumamus etiam beati apostoli Pauli dicta, in quibus ait: Ad quem

autem angelorum dixit aliquando Filius es tu, ego hodie

genui te? Aduersum Iudeos uero, qui profetiae huius tenorem a persona Domini detorquere conantur, quorum alii in Zorobabel, alii in Da-

30 uid uolunt dicta psalmi praesentis accipere, congrediendum est; 99-9% Act. LV, 95-27 25-97 Hebr. I, 5.

1 peccatores] erunt add. supra 2 hoc autem] .i. praedictum add. supra 6-7 examnationem ms 7 quia] quod 1m. _ perfecta] ab(lativum) add. supra Sdelatione ms 10 explicit psalmus .i. incipit s(ecund)us ms —-14 discribit ms i) super omnia] elimenta add, supra 17 adpetitum 1< m. 24 renioribus J« m.

30 acipere mg, |

ihm ms 24-25 adsumamus] adsumus 29 quorum] pro quibus add. supra

PSALM 2 15 sharing with the righteous. In what follows he brings this out more clearly: Because the Lord knows the way of the righteous (v. 6)—that is, on the evidence of reward he will let it be clearly understood that their way 1s pleasing and acceptable to him—and the way of the godless will perish: the godless therefore will not rise to examination, because the ways of them all will come under the perfect knowledge of God, and for this reason without any delay their situation and fitting plight will undergo resurrection.

PSALM 2

In Psalm 2, David in his inspired composition narrates everything carried out by the Jews at the time of the Lord’s passion; he recalls their sacrilegious plotting against the Lord, vain and futile as they were, and recounts their vicious and futile efforts. He suggests also his right to command and hints at the power of control that after the resurrection as a human being taken up by God he received for exercise over all. He also gives an exhortation to the beatitude that is desirable, and speaks of it being bestowed through adoption of faith, urging avoidance of infidelity, the fruit of which is future damnation. Now, if any Christian has doubts as to what is foretold of Christ, let us cite as proof the quotation by the blessed apostle Peter, in which it is said,

“Why did the nations and peoples down to against his Christ? For in fact Herod and Pontius Pilate joined forces with the leaders and elders of the people against his holy servant Jesus.” Let us cite also the words of the blessed apostle Paul, where he says, “Now, to which of the angels did he ever say, ‘You are my Son, today I have begotten you’?’* Now, issue is to be taken with the Jews, who endeavor to deflect the reference in this prophecy away from the person of the Lord, some wanting to take the words of the present psalm in reference to Zerubbabel, some to David. | Leaving aside those who

1. Acts 4:25—27. In fact, it is the community to whom Peter and John report after their arraignment before the Jewish authorities who are speaking. 2. Heb 1:5.

16 THEODORVS MOPSVESTENVS sed omisis illis, qui dicta ista ad Zorobabel rapiunt, cum his manus conserenda est qui eum in Dauid dictum conantur adstruere.- Relinquamus sane unicuique lecturo, si uelit hisdem uti argumentis etiam contra eos qui ad Zorobabel hune psalmum dixerint pertinere. Vtilius autem est cum fortioribus inire cerlamen; quibus uictis, necesse 5 erit etiam infirmiores quosyque conruere: aequalis namque et par ab utris|que contra nos pugnat intentio, etsi uerisimiliora dicant qui ad Dauid quam qui ad Zorobabel psalmum conantur inflectire; unde maius certamen elegimus, quia, deieclo ualentiore, eadem ruina etiam inbicellus inuoluitur; hisdem sane obiectionibus, si qui studiosi sunt 10

fratrum, contra utrumque poterint armari sufficienter.

1. Quare fremuerunt gentes usque inania. Fremitus proprie dicitur ille equorum sonus, quem naribus uicisim in lite possiti indicem fororis emitunt, quando animos suos in iurgia flatibus ardere significant. Inrationabiles ergo beatus Dauid contra Dominum 1 ludeorum motus indicans, non est dignatus eis illam, quae potest in homines cadere, perturbationem mentis adseribere. In hoe autem loco, si a Iudeis quaeritur quae gentes congregatae sint aduersus Dominum, respoudemus: Hirodis et Pontius Pylatus ac milites reliquique, qui eorum imperiis tune parebant, quos consequenter uo- 20 cat populos siue gentes, non ab uniuersitate eos, qui adfuturi erant, sed a parte significans. Neque enim ita dicit gentes, ut omnes undique uelit intellegi, sed partionale uniuersali appellatione signauit; diuisit uero inter populos et gentes, quoniam ludei compraehendentes Dominum tradiderunt Pylato et non solum Pylato, sed etiam 25 Hiroedi, quos utrosque gentiles fuisse non dubium est. Hoe est ergo quod dicit Quare fremuerunt gentes. Quae fuit, inquit, tanta causa quae illis motus furiales ingessit, aut quibus dementiae facibus accensi sunt populi, ut armari contra Dominum non timerent | et non solum eum suis temerare manibus, uerum etiam gentibus tradendo 30 piaculi crimen augerent? 1 omisis] (it. mi in rasura cum his} ad uersum eos add. supra 2 eum]

psalmum add, supra 2-3 relinquamus]impr(imperatiuum?) add. supra 4 hune om. I?m. ¢ ulrisque] uiris add. supra — etsi uerisimiliora] adit intellectiri (2, intellectionem?) add. supra — similliora 1° m., .i. iuraadd. supra 9 qui adiecto

T* 4. nalentiore] .i. fortiore add. supra 10 obieconibus ws, in terrogationibus add. supra = 11 arm 1 m. 12 fremt (fremunt?) ms 18 quaeritur| qr ms 20 imperis ms 2@abadd. supra 21-23 verba non — signifieans litteris a-g supra aut infra ecaratis distinguuntur ad erdinem syntaxeos insinuandum

27 quae fuil] inrd (interrogatio?) add. supra 29 limerent] merent 2 m. 41 cremen ms augerent] ut add. supra.

PSALM 2 17 maliciously refer these words to Zerubbabel, battle is to be joined with those

who endeavor to apply the text to David. At any rate, let us leave it up to each reader whether or not to choose to employ these arguments also against those who claimed that this psalm refers to Zerubbabel.? It is, however, more useful to do battle with the stronger, and when they are vanquished, all the weaker ones consequently will be ruined, as the same thrust of equal force is directed at us by both groups, even if those who endeavor to refer the psalm to David are more plausible than those who refer it to Zerubbabel. Hence our option for the tougher struggle on the grounds that, with the more powerful foe overcome, the same fate will equally befall the weaker. At all events, any of our brethren who are of a scholarly bent will be able to equip themselves adequately with the same defense against both parties.* Why did nations snort down to futile? (v. 1). Snort is a term properly applied to that sound of horses which they emit from their nostrils repeatedly as a sign of fury when arrayed in battle, indicating by their neighing that their spirits are aroused for the fray. To convey the Jews’ irrational feelings

against the Lord, blessed David was not prepared to attribute to them the mental disturbance that can occur in people. In this case, on the contrary, if the question is raised by the Jews as to which nations were gathered against the Lord, we reply, Herod, Pontius Pilate, soldiers, and the rest who at that time obeyed their orders,> whom he consequently calls peoples or nations, suggesting those who were present not in general terms but from individuals:

he does not use nations from a desire that everyone on all sides be understood; instead, he conveyed partial attendance by use of a general term. He distinguished between peoples and nations because the Jews apprehended the Lord and handed him over to Pilate, and not just to Pilate but also to Herod, both of whom unquestionably were Gentiles—hence his saying Why did the nations snort? What was the extraordinary cause, he asks, that prompted in them emotions of fury, and with what torches of derangement were the peoples so ignited as to have no qualms about taking up arms against the Lord, and not only to lay hands on him, but even to aggravate the crime of sacrilege by handing him over to the nations? |

3. Theodore here regards an option for Zerubbabel as less convincing, whereas in his next work, on the Twelve Prophets, this figure is seen as replacing Jesus as the prophets’ referent. 4. To this point (the preface not being extant), Theodore’s intended readership 1s not defined. He allows for some better-informed readers among them. 5. Cf. Acts 4:27.

18 THEODORVS MOPSVESTENVS 2. ddsteterunt reges terrae et principes conuenerunt in wun. Madem quae superius interrogationis figura magnitudo, cui non subesset causa, furoris exprimitur: ausus enim tam nefarii multorum in se ora conuerlerant, et facti temerilas ad spectaculum 5 omnes excitauerat. Conuenerunt multi eliam longe possili, maxime uisione illa permoti quae de obscuratione solis facta est; qui quidem illa hora, quando medium tenens caelum solet esse clarior, uirtute Dei obscuratus omnem terram tenebrarum densitate uelauit. Similis aulem signi noulilas in diebus Ezechiae regis apparuit, quando sol 10 reuocatus est per ea spalia quae fueral emensus: quod quidem et in Regum libris et in Isaiae uolumine contenetur; quo facto motus Asiriorum rex misit dona Ezechiae attonitus miraculis signique nouitate. i principes conuenerunt in unum. Scribas Fariseosque significat, qui dum sententiarum impietate non discrepant mortem Domini 15 crimen commone fecerunt. Aduersus Dominwm et uersus christum eius. Aduersus Patrem, inquit, et Filium, quoniam ad contumiliam Patris et Filii spectat iniuria

et in ulrumque commiltit, qui in alterutrum profanus exsteterit. 3. Disrumpamus uincula eorum et proieciamus a nobis iugum 20 épsorum. Per id, quod superius dixit Quare fremuerunt gentes, inralionabilis furor et stultitiae plenus notatur, qui cum nullas habuerint offensionum causas, aduersus Dominum tamen facibus animi dementis exarserint. | Per hoc autem, quod ait Disrumpamus wincula eorum, aperitur quod uelut rationis intuitu ad ausus sacrilegos 2% uenerint, et quae fuerit intentio impii conatus ostenditur. A commoni ergo intellegentia intellegendum est quod dictum est tam ex persona populi quam principum Conuenerunt in unum aduersus Dominum et aduersus christum eius. Quid Disrumpamus uincula eorum, eb proieciamus a nobis iuguin ipsorum? Hoe est remoueamts

30 a nobis Patris Filiique dominatum nec eorum ultra subdamur imperio. Sic enim agebant omnia, quasi qui nolint sub Dei legibus 9-12 IV Reg. XX, 9-11; Is. XXXVILL, 8.

2 superius] .i. quare frem(uerjunt add. supra figura] ab(latinum) add. supra 3 exp(rae)mitur ms 5 exciuerat ws maxime ex maximi 7 hora] ab(latiuum) add. supra _tenens] medio die add. supra solet].i. sol add. supra

uittute ms if regnum i¢m. factus in textu, facto in marg. mo+tus (monitus?) ms 12 ezechiae attonitus] dati(vum 2) rege p(rae)dicto add. supra 13 significat] sig ms 14 sententiarum] crucifige add. supra 15 cremen ms, contra

gentes add. supra 17 el fii] et om. 2+ m, 18 alterutum] .i. in fllium add, supra = - M1 notatur] supplee.g.istoruam. 2%ausosms WBimpims 6 intellegentia suppl, in marg. dictum] .de. ms 30 nee] .n. ms, ite inferius.

PSALM 2 19 The kings of the earth took their position and the leaders assembled together (v. 2). The same extent of their fury, for which there was no underlying cause, is expressed as was conveyed above in question form; such illicit exploits of a great many people led them to direct their words to one another, and the audacity of their behavior attracted everyone’s attention. Although situated at a distance, great numbers of people assembled, especially perturbed by the phenomenon of the eclipse of the sun happening at the time when it is in the middle of the heavens and is usually clearer, but was obscured by God’s power and covered the whole earth in thick darkness. Now, a similar strange sign occurred in the time of King Hezekiah, when the sun was brought back across the intervals it had covered, as is actually mentioned in the books of Kings and the book of Isaiah. Struck by this, the king of the Assyrians sent

presents to Hezekiah, impressed by the remarkable wonders and signs.° And leaders assembled together. It refers to the scribes and Pharisees, who in not dissenting from the impiety of the others’ attitudes rendered the Lord’s death a universal offense. Against the Lord and against his Christ: against the Father and the Son, since the crime involves an insult to Father and to Son and is directed to both, and both were treated sacrilegiously.

Let us break their bonds and thrust away from us their yoke (v. 3). In what is said above in Why did the nations rage? there is reference to the irrational frenzy that was full of stupidity on the part of those who without any cause by way of insult were nonetheless incensed with the brands of a deranged mind against the Lord. Here, on the contrary, in the words Let us break their bonds it emerges that as though by a glimpse of reason they proceeded to their sacrilegious exploits, and there is a revelation of the purpose of their godless endeavor. We therefore should realize by common sense that the words They assembled together against the Lord and against his Christ were spoken on the part both of the people and of the leaders. What of the words Let us break their bonds and thrust away from us their yoke? In other words, Let us remove from us the control of Father and Son and no longer be subject to their rule. In fact, they did everything in this spirit, as if they were not prepared to live under God’s laws, | or be recalled

6. The incident of the sun’s retreat is narrated in 2 Kgs 20:11 and Isa 38:8, whereas without recounting it, 2 Chr 32:31 mentions its notoriety, which leads Theodore to presume the reason for presents to Hezekiah from foreign royalty in 2 Kgs 20:12 (where, however, it is a Babylonian king who is the giver).

20 THEODORVS MOPSVESTENVS uluere, nec ab impietate ulla diuini timoris consideratione reuocari. Dicit autem non quia talia locuti sunt Seribae atque Farisei, sed quia talia fecerint, ut ex qualitate operis sermo talis processisse uideatur: consuetudo namque est diuinae seripturae, et maxime beato Dauid, ex operis merito formare uocem, ut cum dicit 5 de osoribus suis: Narrauerunt ut absconderent laqueos, diwxerunt Quis uidebit eos? non quia illi ista dixerint, sed quia talia egerint ut putarent neminem futurum qui opera eorum possit inspicere et eos contemplatione sui a prauis conatibus amouere. Vincula eorum et iuga ius dominationis appellat, quoniam, sicut 10 uinculis abstricti et sub iugo possili libertate carent neque possunt uel in agendo uel in eundo copiam uoluntatis suae obsequi, ita et quem condicio subdit inferior iugo seruitutis pressus praeceptis domini sui parere conpellitur. Hoc itaque etiam beatus profeta Heremias ex persona Domini exprobrat Iudeis, quod, abiecto eius famulatu, idolla 15 colendo susciperint: Non est placitum mihi in te inquit Dominus, quoiam w saeculo contrinisti ingum tuum, disrupisti uincula tua et dixisti Non seruio tibi; hoc dicens remouisti a te dominationem meam. 4. Qui habilat in caelis inredebit eos ef Dominus subsannabit eos. Inefficaces casosque contra Dominum uult ludeorum conatus osten- 20

dere, sicut et superius fecit dicendo et populi meditati sunt inania. Ktsi desideria, inquit, eorum atque opera uideantur impleta, uana tamen eorum est omnis intentio, Domino actus eorum subsannalione dignos risuque iudicante; per quod utique non solum inrita,

quae egerunt, sed et inutilia illis et noxia conprobantur. 25 5. Tunc loquetur ad eos in ira sua et in furore suo conturbabit eos. Gum ea, quae audent atque moliuntur, perficerint, cum opus uoluntatis suae impleuerint, crucifigentes et interficientes Dominum, tune motus ultoris pertinent, tune iram uindicis sustenebunt, tune in omni conturbatione ac malis innumeris possiti operis sui me- 30 ritum cogentur agnoscere. 6-7 Ps, LXTI, 6 16-18 Ierem. I], 19-20 21 v. 1.

2 dicit] dauid add. supra talia] uerba add. supra 4 talia] opera add. supra 3-4 procesise1*m. 4-5 maximae lem. 6 osoribus] litt. os in rasura dixerunt] fecerunt add. supra 9 paruis ms — 11 possunt] sicut add. supra 13 iugo] dati(uum) add. supra pressus} p(rae)sus ms 14 parare ms profeta] pE ms 15 eius] filliadd. supra 16-17 quoniam] Ui#. uo in rasura —-« {8 non

seruio Ubi in rasura hoc] siglum est add. supra 93 intentio] litt. ti in vasura, = 25 probantur fm. —- 99-31 verba tunc-cogentur literis a-h infra aut supra scriplis instructa sunt ad syntaxeos ordinem diuersum insinuandum,

PSALM 2 21 from godlessness by any thought of divine fear. Now, he means not that such

things were said by the scribes and Pharisees, but that their behavior was such that language of that kind seems to have proceeded from the nature of their actions. It 1s, in fact, the custom of the divine Scripture, especially in the case of blessed David, to form a word on the basis of an action, as when he said of his calumniators, “They spoke of laying snares, they claimed, ‘Who will see us?’ ’’’—not that they said this, but that they acted in such a way that they thought no one would possibly detect their actions and deter them from their evil endeavors by observing them. He calls the right of control bonds and yokes since, just as people constrained in bonds and put under the yoke are deprived of liberty and cannot

follow their own will to the full either in behavior or in destination, so too the person whose lowly state subjects him to the yoke of slavery is forced to | obey the orders of his master. The blessed prophet Jeremiah, speaking in the person of the Lord, also delivers this rebuke in similar terms to the Jews for rejecting his service and taking on the worship of idols: “I am not pleased with you,” says the Lord, “because long ago you broke your yoke, you burst your bonds and said to me, ‘I shall not serve you’ ”’—in other words, You removed yourself from my control. He who dwells in the heavens will ridicule them, and the Lord will mock them (v. 4). He means to bring out the ineffectiveness of the Jews’ efforts and endeavors against the Lord, as he did also above in saying peoples made futile plans. Even if their desires and actions seem to be put into effect, every purpose of theirs nonetheless is useless, the Lord judging their actions deserving of mockery and ridicule. For this reason, at any rate, what they did was not only pointless, but also shown to be both of no value to them and harmful. At that time he will speak to them in his anger and confound them in his wrath (v. 5): when they finish what they are attempting and striving for, when they carry out the deed they intend, crucifying the Lord and putting him to death, then they will feel the effect of the avenger’s response, then they will bear the brunt of the judge’s anger, then they will be reduced to complete confusion and innumerable troubles and be obliged to acknowledge what their exploits deserve. |

7. Ps 64:5. 8. Cf. Jer 2:20.

22 THEODORVS MOPSVESTENVS 6. Ego constitutus sum rex ab eo. Hoc ex persona suscepti hominis, qui est crucifixus, inseritur, de quo et alibi ait: Quid est homo quod memor es eius, aut filius hominis quoniam uisitas eum usque sub pedibus eius ac religua, quae manifeste de suscepto ho6 mine dicta esse beatus Paulus ostendit dicens: Contestatur autem quodam loco quis, dicens Quid est homo quod memor es eius, aut filius hominis usque coronasti eum. Et subiungit: Mum autem, qui modico quam angelus minoratus est, uidemus Iesum propter pussionem mortis gloria et honore coronatum. Deus enim Verbum non {0 est rex constitutus ex tempore, cuius utique non coepit alilquando

sed fuit el est semper imperium; qui, ut in natura habuit creare quae uoluit, ita in natura habet dominari omnium ul a se profecto iure factorum. Non ergo nuper additam et uelut nouellam _ habet possesionem, quia inconueniens erat ut nihil iuris haberet 15 in his quae ipse condiderat. Susceptus itaque homo ius super omnia dominationis aceipit ab inhabitatore suo, Verbo suo, et hoc manifeste indicat scriptura diuina, beato Dauid dicente: Quid est homo quod memor es eins el reliqua; et apostolus Paulus hominem

adserit lesum, cuius memor fuerit Deus et qui dignus tanto ho% nore sit habitus. De hoc ergo et in praesenti profeta Dauid loquitur, id est suscepto homine a Deo Verbo, quod quidem etiam ipse Dominus dictum esse testatur: Domine deminias noster, quam admirabile est nomen tuum in uninersa terra, quoniam eliuata est maguificentia tua super caelos usque sub pedibus eius et reliqua. 25 Cum ingrederetur enim Hirusolimam occurrerunt ei pueri portantes ramos palmarum et laudantes ac dicentes: Osanna in excelsis, be-

nedicius qui uenturus est in nomine Domini. Seribae uero inuidentes dixerunt ad eum: Non wuides quae isti dicuntP? Respondens

ait eis: Hliam non legistis Ex ore infantium et lactantium perfi%) cisti laudem? Si ergo ista dicta personae eius proprie conuenerunt, 2-4 Ps, VII, 5-7 5-9 Hebr. Il, 69 9994 Ps. VI, iss. 95 Matth. XXIss. 2% Matth. XXI,% 97-30 Matth. XX1, 15-16; Ps. VIL, 3.

i constitus ms 3 aut] .i. quid est add. supra 5 contestatur] .i. dauid add, supra 6 dicens] des ms ex drs S$ menoralus ms ex memoratus 9 hond 1¢ m, 12 omniam| elimentorum add. supra 18 nouellam] Wit. u in rasura 15 condiderat] consideral ms 17 dina 2¢ mm, 20 habetus ms praesenti].i. psalmo add. supra __ profeta conieci ut p. 10,1. 14 92 dictum conieci, dic ms destatur videtur prius scriptum 93 nomen] .i. lesus add. supra = 25 ei] .i. d(omin)o icsuadd. supra 27 uenturus in rasura, uenil (2) i* m. nomine] ,i. fillus add. supra = 28 eum] iesum add. supra 2 laetantium] lact ms 29-30 perficis ms 30 eius] christi add. supra.

PSALM 2 23 I have been established as king by him (v. 6). This statement is made in the person of the assumed man who was crucified, of whom he also says elsewhere, “What is a man that you are mindful of him, or the son of a man that you watch over him ... under his feet?” and so on. Blessed Paul shows that this refers clearly to the assumed man by saying, “But someone has testified somewhere in the words, ‘What is a man that you are mindful of him, or the son of a man ... crowned him,’ ” adding, “But him, who for a little while was made lower than the angels, we see to be Jesus, crowned with glory and honor on account of the suffering of death.’” In other words, God the Word

was not established as king when time began, since his rule did not begin at some point in time but has existed forever; just as by nature he had the power to create what he wanted, so by nature he has the power to rule over all things, duly made by him as they are. So he does not hold this as a recent and novel acquisition, since it would be inconceivable that he had no control

over what he personally had created. It is therefore the assumed man that received the right of control over all things from his indweller, the Word; the divine Scripture clearly conveys this, blessed David saying, “What is a man that you are mindful of him?” and so on, and the apostle Paul identifies the man as Jesus, of whom God was mindful and who was considered worthy of such great honor. It is of him, therefore, that David in prophetic mode speaks in the present psalm—namely, of the man assumed by God the Word—the Lord himself also confirming that this actually was said, “Lord, our Lord, how marvelous is your name in all the world, since your magnificence is raised up above the heavens ... under his feet’? and so on. When he entered Jerusalem, remember, those children met him carrying palm branches and praising him in the words “Hosanna in the highest, blessed is he who will come in the name of the Lord,” whereas the scribes took exception and said to him, “Do you not see what they are saying?” In reply he said to them, “Have you not also read, ‘From the mouths of infants and babes you have perfected praise’?’’'® If those words, then, were properly applicable to his person, | what follows is also

9. Cf. Ps 8:46; Heb 2:6-9. 10. Cf. Pss 8:1; 118:26; Matt 21:9, 15-16.

24 THEODORVS MOPSVESTENVS et reliqua conueniunt quae sequuntur, id est Quid est homo quod

memor es eius? et Minuisti eum paulum ab angelis usque sib pedibus eius. Ulum itaque hominem, cui tantus honor delatus sit et qui dominationem super omnia acciperit, beatus apostolus Iesum-esse confirmat, quoniam ex his quae dicta sunt alia constant 5 Deo, alia suscepto homini conuenire. Quomodo enim unus atque idem iuxta unam naturam et memor est et diguus memoria ducitur, uisitat atque uisilatur,| gloria uel honore coronat atque coronatur, dominationem super omnia confert et suscipit? Quomodo eti m possit intellegi de Deo Verbo quod dictum est Minuisti eum 10 paulo minus ab angelis? Per omnia igitur, quae dicta sunt, conprobatur hoc, quod dictum est Ego autem constitutus sum rex ab eo, ad adsumptum hominem pertinere, qui, ut omnium esset domi-

nus, Deo Verbo conferente, hoe suscipit. Si quis uero dicat a Patre collatum esse homini, non a Verbo, non est ulla diuersitas 15 utrum a Deo Verbo an a Patre homo adsumtus sit tanto honore donatus. Hoc solum mihi curae fuit ostendere nihil consequenter dicere

eos, qui, ex dispensatione carnis adsumtae occasionem accipientes, semplices imperitosque decipiunt atque audent, cui datum sit 20 imperium et per hoc, minorem Vnigenitum Filium a parte deitatis accipere.

6b.7a, Super Sion montem sanctum eius, praedicans praeceptum Domini. lta legendum atque intellegendum est: Ego autem consti-

tutus sum rex ab eo, ul sil plena distinctio, et sequatur super Sion % montem sanctum eius, praedicans praeceptum Domini. Siquidem in ludea maiore conuersatus tempore et studio dicendi instetit et insignorum curationumque opere atque admiratione uirtutis innotuit, unde dicit in euangelio: Vae tibi Chorizain, uae tibi Bethsaida, quoniam si in Tyro et Sidone factae fuissent uirtutes olim in ci- 30 licio et cinere poenitentiam egissent. Consequenter ergo superioribus iunguutur ista quae subdidit, id est: illi quidem operibus suis 1-3 Ps. VIL, 5-6, 7; vide infra, p. 43 11-17 ef. infra, p. 47-48 99-31 Matth. XI, 21.

3 dilatus ms 6 homine ms 7 memoria] ab(latiuum) add, supra — 8 uitatur 2° m. honore] hon in textu, re add. supra coronat] .i. qiuo)mo(do)

add, supra 11 sunt] ila add, supra iS ad dsumptum i¢ m., Qi dietalis ms 27 conuersatis ms 27 dicendi] .i, praedicationis add, supra 29 chorizai 1° a. 3i poeniten £7 m., 32 quidem] .i, iudel add, SUPTE.

PSALM 2 25 applicable, namely, “What is a man that you are mindful of him?” and “You have made him somewhat less than the angels ... under his feet.” That man, therefore, on whom is conferred such great honor and who received rule over all things, blessed Paul confirms is Jesus, since while some of what is said refers to God, other things apply to the assumed man. After all, how can someone who is one and the same with respect to nature both be mindful and be thought worthy of being called to mind, watch over and be watched over, crown with glory and honor and be crowned, bestow rule over all things and receive it? How, likewise, can the statement “You have made him somewhat less the angels” be understood of God the Word? In all that was said, therefore, it is proven that the statement J have been established as king by him refers to the assumed man, who with God the Word conferring it received it so as to be Lord of all. If, on the other hand, you were to claim that it was conferred on the man by the Father, not by the Word, then there is no difference whether the assumed man was given such great honor by God the Word or by the Father. My sole concern was to demonstrate that there is consequently no truth in the claim of those who take occasion of the divine plan for taking flesh to deceive simple and unlearned people and presume to understand the only-begotten Son as inferior in respect of divinity because authority was given him. On Sion his holy mountain, announcing the Lord’s decree (vv. 6—7). The verse But I have been established as king by him should be read and understood as making a full distinction,’ the logical sequel being on Sion his holy mountain, announcing the Lord’ decree. In fact, he lived most of the time 1n Judah, devoted his attention to speaking, and gained a reputation for his work

of signs and healing and by astonishment at his power—hence his saying in the Gospel, “Woe to you, Chorazin! Woe to you, Bethsaida! If the deeds of power had been worked in Tyre and Sidon, they would long ago have repented in dust and ashes.”’? So what follows should be related in theme to the above—that is to say, While they | are thought worthy of derision for

11. The distinction, that is, between the Word and the assumed man. 12, Matt 11:21.

26 THEODORVS MOPSVESTENVS digni inrisione sunt habiti, ego autem a Deo super omnia ius dominationis accipi, commoratusque in Iudea auditores | salutaribus doctrinis institui; ex hoc autem ipso suplicio maiore sunt digni, quia, cum in medio eorum uersarer, ad salutem tamen duci ne5 que perfectione magisteril mei, neque signorum multitudine alque nouitate uoluerunt. 7b-e, Dominus dixit ad me Filius meus es tu, ego hodie genut te. Ad eum sine dubio Filium dictum hoc referendum est, cui potest praesentis temporis generalio conuenire et cuius natiuitatis diem 10 totus profecto orbis agnouit; illam autem generationem, quae ante omnia tempora ex Patre est, Dei Verbi, non potuit fini, id est tempori, subiecere, quod praesentis diei appellatione signatur. Nam et illud, quod dictum est Hodie si uocem eius audieritis et reliqua, ita intellegendum est, ut non ad infinitum tempus, sicut quidam 15 putant, sed ad finitum praesensque referatur: finitum namque tempus in numero dierum est; hoc enim ipsum hodie indicat de praesenti tempore se dicere. Nam et nos tali appellatione, id est hodie, praesens tempus consueuimus indicare; et, quoniam non infinitum tempus tali signetur indicio, ostendit beatus apostolus dicens: Ite2 rum determinat diem quendam, in Dawid dicendo Hodie si uocem eius audieritis. Hodie itaque ad finiti temporis spectat indicium, quia infinitum non potest tali appellatione signari; unde et in praesenti lectione kodie, quod dictum est, ad ilam aetatem reffierendum quae erat in manibus, cui conpetebat Domini generatio cor25 poralis.

8. Postola a me, et dabo tibi gentes hereditaiem, el possessionem tuam terminos terrae. Aduersum heriticos quidem, ut haeec non de Deo Verbo sed de homine accipiantur, sufficienter in superioribus actum uidetur; eadem sine dubio consequentia etiam haec, qua su30 periora, dicta sunt a profeta. Nune iam contra ludeos nobis sermo 18 Ps. XCLY, 8 19-21 Hebr. 1V, 7.

i haheti #s 4 mdio ms eorum] iudeorum add. supra 5 magistri uidetur scripsisse 1 m. magist(e)rii corr. 8 dubuio ms filium conieci, filli ms 10 profecto] adu(erbium) add. supra 11 finie ms 14 intellegendum].i. hodie add. supra quidemms 15sed adinfinitum i*m. __finitum namgue] infinitum namque ms 16 hodie] die 72 m. 20 uocem) nouem ms 92 appellatione].i. hodie add. supra 23 aetatem] filll add. supra 93-04 reffendum 1¢ m., est add. supra 4 in manibus] in praesenti add. supra iudeos] ideos ms

PSALM 2 27 their actions, I on the contrary received the right of control over all things, and dwelling in Judah I taught the listeners salutary doctrines. They deserve greater punishment for the reason that, though IJ lived in their midst, they refused to be led to salvation either by the perfection of my teaching or by the great number and novelty of the signs. The Lord said to me, You are my son, today I have begotten you. Doubtless this statement should be referred to that son to whom generation in the

present time can apply, and the day of whose birth the whole world surely acknowledges. The generation of God the Word, on the other hand, which is from the Father before all time, could not be subjected to limitation—namely, of time—as is suggested by mention of the present day. That statement, “If today you hear his voice” and so on,’? you remember, is also to be understood in such a way that there is reference not to unlimited time, as some commentators think, but to the finite and present time. Time, of course, is determined by number of days, the very term today suggesting that there is reference to the present time. We are, after all, in the habit of indicating the present time by such a term, namely, today; the fact that unlimited time is not conveyed by such a term the blessed apostle shows in saying, “Again he sets a particular day by saying through David, ‘If today you hear his voice.’ ”’* “Today” therefore implies a limited time, because unlimited time cannot be conveyed by such a term; hence also in the reading today before us, what is said is to be referred to the time current when the bodily generation of the Lord was due. Ask it of me, and I shall give you the nations for an inheritance and the ends of the earth for your possession (v. 8). It seems that enough was done above in opposition to heretics to offset this being taken in reference not to

God the Word but to the human being; doubtless this too is said, like the above, by the inspired author to the same effect. At this point let some words be addressed by us in opposition to the Jews. | Let us ask them, therefore,

13. Ps 95:7. 14. Heb 4:7.

28 THEODORVS MOPSVESTENVS moueatur. | Interrogemus igitur illos quas gentes in hereditatem el quos in possesionem terminos terrae Dauid beatus acciperit, quando ita regnauerit ul ei totus subieceretur orbis, quando imperio eius ultimi terrarum fines accesserint. Si responderint: Quando accipit hereditatem gentium et quarum sibi armis regna subiecit, — 5

id est uicinarum proximarumque nationum, — terminos autem lerrae dici fines Tudeae regionis multis locis seripturae diuinae testimonio comprobari, inlerrogemus illos: Hoc, quod ait Postola et dabo tibi gentes usque ferrae, ac subiungitur:

9. Leges eos in wirga ferrea usque fringes eos, in commoni pu- 10

tent, — id est ad utrumque refferendum, ut sit et de gentibus et de terminis [udae terrae dictum, — aut de solis Iudeae terminis? Dicens enim et possessionem tuam terminos terrae, statim iunvit: fieges eos in uirga ferrea usque eos. Sub hac ergo condicione, o ludei, beatus Dauid in uos ius accipit imperii, ut uos comminueret 15 atque contereret, non ut prouidentia sua regeret atque defenderet? Quid? Quod non legitur uobis ita praefuisse? Nam alio in loco ita de ipso dicitur: Elegit Dauid seruum suum, ac motus imperii eius dictis talibus explicatur: Ef pauit eos in innocentia cordis sui: alligatur mansuetudo cordis eius, ut non uideatur dure uobis et cru- 20 diliter imperasse. Quomodo igitur audebitis dicere ab hoc illum a Deo percepisse imperium in uos et ita uos Deo fuisse uechimenter exosos, ut constitueret uobis regem, qui uos non aleret et foueret, sed ad similitudinem uasis fictilis suo rigore contereret? Sed neque eritis tam amentes, ul uos saltim pudor ab hae profesione non re- %

trahat! ,

Non ergo conueniunt | beato Dauid ista quae dicta sunt, Domino uero iunguntur aptissime, cuius regnum porregitur ad_ulltimas terrae extrimasque regiones atque ad totius mundi partes extenditur; qui, tam gentium quam Tudeorum statum percussum 30 uirga deiecit atque comminuit, non ut eos perdiret, sed ut in me‘lius reformaret cogeretque, depossito uetere homine, in nouum per 18 Ps, UXXVIL 70 19 Ps, UXXVH, 72.

| 1 moueatur, inlerrogemus] imper(atinum) add. supra 4 sil adit interrogemus add, supra 6 wiciniarum ms — 6-7 autem terrae] si responderint add, supra = & hoe quod ail] adit putant add. supra {0-11 putent] .i. interrogemus add, in mrargine IL sit] r(eyidiqua) add. supra 20 uedealur 74. 21 illum] Dauid add. supra 22 praecipisse videtur prins seriptum 2% conlerel as, uos add, supra neque) nequaquam add. supra 2 hae] haee 12 m.

87 conuenlerunt wis.

PSALM 2 29 Which nations did blessed David receive as an inheritance and which ends of the earth as a possession, when did he so reign as to have the whole world in subjection to him, when did the furthest limits of the earth come under his command? If they were to reply, When he received an inheritance of nations and by force of arms brought their kingdoms under subjection to himself— namely, nations near and close by (in many places in the divine Scripture it is confirmed that the territory of the region of Judah is called the ends of the earth)—let us ask them, Do they think that this verse, Ask and I shall give you nations down to of the earth, and the following verse, You will rule them with a rod of iron down to smash them (v. 9), are to be referred in general to both, so that it is directed both to the nations and to the boundaries of the land of Judah, or only to the boundaries of Judah? After saying and the ends of the earth for your possession, note, he immediately went on with You will rule them with a rod of iron down to them.

This being so, Jews, did blessed David receive the right of command so as to threaten and belabor you, not to rule and defend you with his providence? What? Do we not read that he ruled in this fashion? In another place,

in fact, it is likewise said of him, “He chose his servant David,” and the administration of his reign is recounted in such words, “He pastured them in the innocence of his heart,”’> adducing his gentleness of heart, so that he does not seem to have ruled you harshly and cruelly. How, then, do you presume to claim from this that he received authority over you from God and you were so extremely hateful to God that he set a king over you, not to nourish and foster you, but to smash you in severity like a potter’s vase? You will, however, not be so deranged that shame at least will fail to deter you from this claim. Far from what was said being in reference to David, then, 1t most appropriately applies to the Lord, whose reign reaches the furthest and most remote regions of the earth and extends to the parts of the whole world. With a rod he struck, dislodged, and threatened the condition of both Gentiles and Jews, not to destroy them, but to reform them and force them to lay aside the old self and advance to the new through the | sacraments of baptism.'® With the

15. Ps 78:70, 72.

16. Cf. Rom 6:4—6. The Latin text speaks of sacramenta, perhaps referring to several stages of initiation.

30 THEODORVS MOPSVESTENVS bablismi sacramenta migrare. Hoe namaue indicare uolens beatus Dauid profecto ait: sicut uas figuli confringes eos, ostendens per similitudinem quoniam

contritione eorum non esset per- Oty wore arodéoa xai avadé5 ditio, sed innouatio secutura; oa: cuvrpibe, ddr‘ woTe dvawhdoat’ haec est etiam figuli omnisinten- apds toiro yap oxords TG Kepapet tio, ut uasa, si non sunt facientis ouvvrpiBew ta oixeta oxevy Gtav pH

manum ac uoluntatem secuta, ty cai dxépaov oly Toi Kepapéws dum adhuce uiridia sunt et non- tay diamdaow, ovdérw rupi mpoce10 dum fornace durata,comminual pAryedra* rovrois 0é paptupel Kai 6 ac formanda rursus rotae inpo- pakdpws lepepias 6 rpodyrns héyov nat; huic namque sensui etiam as éx Qeos "I uxfarg 6 xepaueds obr0; beatus Heremias perhibet testi- 04 duvjcoua: rotto woven byiy, olxos monium, loguens ex persona Dei: ‘Iepa4d; deyes KUptos, rovréatt ovTws 15 Ault sicut figulus iste non polero§ xai ciarwerdvTas dvarhacal, Kai Wa-

wos facere, domus Israel? dicit dw eis rb apyatov dwoxaraotijoca ; Dominus, hoc est lapsos e manibus meis reparare rursus nequeo, et in meliorem statum formam-

%» que conuertere ?

10. Ht nunc, reges, intellegite; erudemini, qui iudicatis terram. lam utilitas exortationis inducitur et prouocantur omnes, ut ad credendum Domino properantes accedant; necesarie autem ad reges sermo diregitur, quoniam ipst Christo dificilius ecrediderunt et non 25 parua inpedimenta etiam aliis eredere uolentibus adtulerunt, dum

ad accesum fidei terrorem persecutionis opponunt; unde consequenter ipsos exortalionis istius sermo conpellat. 11. Seruite Domino in timore usque tremore. Non coactum, ad quem prouoral, sed deuotum uult esse famulatum; et ob hoe, quia 30 dixeral: Seruite Domino in timore, ne quis existimaret degenerem illam, | quae exlremae condicionis est, imperare formidinem, intulit 15-16 lerem. XVII, 6.

4 contritione] contritionem videtur prius seriptum 5 innouatio] Hitt. ou invasura 6 haec] sequantur Wit. n con (2), nam interprefatus est Ascoli — fin-

gulit¢m., 18 nequeo] ltt. eo etinrasura 92 iam] hine add. supra 98: necesariae ms 35 adlulerunt] .i. reges add. supra 96-97 sequenter 1 m. Oiy — droxaracrijca:: (Ocode. Avrio”) Vat. gr. 754, fol. 39 (Maius, p. 390, unde P, G., 649 A 10-B 4); Paris. 166, fol. 4°-5; inter Husebiana (P.G., XX1UL, 89 D 9-92

A 7) eadem irrepserunt.

PSALM 2 31 intention of conveying this, in fact, blessed David immediately said, You will smash them like a potter's vase, bringing out through a comparison that he smashes them not to ruin and waste them, but to reshape them. Such is the potter’s purpose in breaking his own vessels, you see, when they are not sound and flawless and do not keep to the potter’s molding, and when they are not yet fired. The blessed prophet Jeremiah confirms this when speaking on God’s part, “‘Or am I not able like this potter to do this to you, house of Israel?’ says the Lord’’’’—namely, to reshape you in this fashion when you have fallen and to make you as good as new again. And now, kings, understand; be instructed, you who judge the earth (v. 10). At this point the usefulness of exhortation is applied, and all are sum-

moned to make their approach in haste to believe in the Lord. Now, the address is of necessity made to kings, since they were the ones who had more difficulty in believing in Christ and even raised no small problems for others

prepared to believe, while setting the frightening prospect of persecution against the approach of faith. Hence the thrust of that exhortation logically brought pressure to bear on them. Serve the Lord in fear down to trembling (v. 11). He wishes the service to which he calls them to be not obligatory but voluntary; and on account of his saying Serve the Lord in fear, he added Rejoice in him with trembling in case he should think that he was requiring that unseemly dread which is characteristic of one’s desperate plight. | By

17. Jer 18:6. For a few lines at this stage we have a fragment of a Greek manuscript extant, to which the Latin corresponds quite closely. The translation will be of the Greek where it is available, significant differences in the Latin being noted.

32 THEODORVS MOPSVESTENVS Ecultate ei cum tremore. Per primum uersiculum, dum sollicitum

seruilium imperat, uoluit honorem elus, cul seruiendum esset, ostendere, quia quanto sublimior est cui parendum est, tanto sollicitius ad officia eius acceditur: per sequentem uero laeti, non tristis animi subiectionem uerbo exultationis expraesit, et quae non 5 meroris causa futura esset seruientibus sed saluationis: nam, dum

talis domini obedimus imperiis, et uitae nostrae consulimus. et bono conscientiae purgatioris implemur. 12. ddpraehendite disciplinam, ne quando irascatur Dominus.

Volens nos tenacius diuinis Ampi§ nas éyeoOat ris rod 10 magisteriis inherere, conuenienti Kupiov didackadias BovAcuevos, eixeuoce, ut disciplinam compraehen- — tws tH Tod Jodzacbe pwvii Kéypnrat. -

deremus, admonuit.

Et pereatis de uia insta usque eius. Sciens profeta uirtutes pro praemiis, uitia numerare pro poenis, id pro maximo supplicio com- 15 minatur, ad quod illos neglecto Domini magisterio studia sua erant udluntasque raptura: scilicet, quod si nolint doetrinis caelestibus erudiri, per iram ulciscentis Domini a uiis iustitiae efficerentur alieni. His igitur dictis timorem inieciens auditori debuit, per quod

inuitaretur subiecere, et ideo necesarie addidit: Beati omnes qui

confidunt in eo,

PSALMVS Ill

Psalmus hie proprium et specialem habet titulum et quidem ** uel inscriplione eum super alia praenotare. Dictus est autem a beato Dauid id temporis, quo Abisalon inuasso imperio aduersum eum 2% parricidalia arma arripuit. 25 If Reg. XV.

3 sublior 17 m. parandum ms 4 per sequentem] .i. uersiculum add.

supra Gsalaulisms T7imperisms Qisraseatur ms 11 magistris 14 ., doctrinis add. supra — eonueniente 12 om», 12 ut] aut 2¢ om. 14 et] i. ne add, supra [5 praenis ms 17-19 verha scilicet-alieni Htferis a-f supra aut infra exavratis distinguuntur ad ordinem syntaxeos dinersum insinnandum 19 per quod] subauditur .id. add. supra 22 expli(eit) psalmus ii. incipit li ms 23 proprium] proprixum ms — « lacunam statud; cf. anonyma peraphasis (Corp., p 40): *AxddouBov eye ry éxrypapiy ri trobére: —-23-24_ quidem nel in Supra ra-

suram 24 inseriptione] ab(latiuum), Utuli add. supra eum] psalmum add.

supra 2% parridalia 7 m.

"Anpté — xéypyrar: (Qeo’ av”) Vat. or. 754, fol. 39% (Malus, p. 890, unde P. G.,

649 A 19-14).

PSALM 3 33 the first clause, where he required devoted service, he wishes to bring out the dignity of the one who is to be served, because the higher the personage to be obeyed, the greater devotion one brings to his service, whereas in the following clause he brought out by the word rejoicing the subjection of a soul that is not sad but joyful, and a subjection that would be the cause not of grief but of salvation to those who serve. When we obey the commands of such a master, you see, we serve the interests of our life and are filled with the benefit of a clearer conscience. Embrace instruction lest the Lord be angry (v. 12). In his wish that we cling more closely to the divine teachings, he was right to apply the word embrace. And lest you stray from the straight and narrow down to his wrath. Being in the habit of counting virtues as rewards and vices as punishments, the inspired author makes a threat of the severest penalty for those who would neglect the Lord’s teaching and whose own pursuits and pleasures would distract them—namely, for refusing to be instructed in heavenly doctrines, they would become strangers to the ways of righteousness through the wrath of the avenging Lord. Having thus instilled fear by these words, he was obliged to add a positive recommendation, and so of necessity he went on to say Blessed are those who trust in him.

PSALM 3

This psalm has its own special title and actually gives a premonition of its contents with the dedication.’ It was composed by blessed David at the time when Absalom usurped power and took arms against him as a parricide.’ |

1. Devreesse supposes that a lacuna has developed in the text at this point, the sense nevertheless being clear. 2. Cf. 2 Sam 13-17.

34 THEODORVS MOPSVESTENVS 2%. Domine, quid multiplicati sunt qui tribulant me? Manifesta

diclorum intellegentia; unde breuiter contra eos aliqua dicenda sunt, qui uolunt eum non in persona Dauid, sed in populi esse conseriptum. Animadjuertendum est igitur, quod uelut deflens et 5 conquerens beatus Dauid inducitur, eo quod ad augendam tribulationem eius multiplicatus sit numerus persequentium, et ad bellum ei inferendum conuenerint etiam hii qui prius non fuerant inimici. Quorum quidem auxerit numerum partis aduersae contra populum uero Israel hostis nulla uelut nouella seditio aut recens 10 tumultus exciuerat, quia gentes finitimae antiquo odio bellum gerebant aduersum Iudeos nullo foedere componendum.

$. Multi insurguni aduersum me. Aperte hoc ostenditur in per- Totro pavepwrepov deixvucw éxi sona Dauid oportere nos huius toi Aavid deiv Aéyeo@a tov Wad15 psalmi intellegentiam uindicare: dv" rd yap « éravioracBat» Kvpiws insurgere enim proprie dicuntur dAéyera: éwi tév apdtepov péev év hii qui fuerunt antea subiecti, dayxdov traEa xabeordrev, pera 6é guique nuper subduxisse collaa taira wédAeuov dpapévwy. iugo obidientiae conprobantur.

%) 4, Multi dicunt animae meae usque in Deo eius. Consequenter memoria dicti huius inseritur, per quod plurimum meroris acciperat: nam inter reliqua tribulationum mala grauius animam contu. milia insultationis exasperat. Haec autem aduersum beatum Dauid inimicorum obpropria erant religiosae mentis eius insignia. Nam 2% cum dicunt: Non est salus ipsi in Deo eius, ob hoe quod aliquid

in eum aduersis licuerit, satis ostendunt illum Dei adiutorio

semper innisum numquam fuisse inter discrimina successu prospero distitutum; ideoque in praesenti ad exprobrationem inimicorum agitur, quare salus eius, quae erat in Deo possita, nutare 3) credatur. 3 eum] psalmum add. supra 8 quorum] .i. inimicorum add. supra 9 hostis] gen (gens, gentes?) add. supra 8-10 quorum — exciuerat] sensus non adeo clarus, ui nulla suspicatur lacuna — 10 finitinae ms —19 iugo] ab(la-

tiuum) add. supra 20 maeae 14m. 9% grauis ms 4 erant sequuntur litt. quattuor omnino erasae 2% ali+quid aduersis] Inimicis add. supra

27 sucessu ms 8 praesenti] psalmo add. supra. ,

Todro — dpapévav: (Geo? dvriot) Vat. 754, fol. 40; 1429, fol. 98%; Paris. 139, fol. 13” (Mai, p. 390 ex Vat. 1682, fol. 11; P. G., 649(C); Agellius, p. 26. 2

PSALM 3 35 Lord, why have those who oppress me become so numerous? (v. 1). The sense of the words is clear; hence something should be briefly said against those who take it as composed in the person not of David but of the people. Note should therefore be taken of the fact that blessed David is introduced as lamenting and perplexed for the reason that adding to his tribulation, the number of his persecutors is increased, and even those who previously were not hostile to him have joined forces to make war on him. No enemy increased their number as a hostile group as though an unexpected plot or recent uprising had developed against the people of Israel, because the neigh-

boring peoples waged war against the Jews on the basis of a long-standing hatred without being combined in any new alliance. Many people rise up against me. This brings out more clearly that the psalm should be read in reference to David, the verb rise up being properly applied to those who formerly were placed in the position of subjects but later declared war. Many people say to my soul down to his God (v. 2). Mention of this remark, which caused him most grief, occurs in keeping with the theme: amidst the other tribulations the great insult in the criticism upset him more severely. This reproach of his enemies to blessed David, however, was testimony to his pious frame of mind: when they claim, There is no help for him

in his God, from the fact that his enemies took some satisfaction from this they clearly show that he always relied on God’s help and never was bereft of a favorable outcome amidst his changing fortunes. Hence, in the present case the intention is to upbraid his enemies for believing that his security, which had rested upon God, was faltering. |

36 THEODORVS MOPSVESTENVS 5. Tu autem, Domine, susceptor usque caput mewm. Consideranda

constantis animi firmitas, quae inter aduersa maxime conprobatur, quia de spei suae propossito, etiam inter angores maximos, nihil

remisit. [lli, Inquam, inludentes mihi talia loquuntur in doloris augmentum, ego uero id semel, | quod credidi, sperare non disinam 5 quoniam tu, Domine, laborantem adiuues et a malo periculi instantis ereptum in gradum dignitatis restituas et honoris.

6. Voce mea ad Dominum clamaui. Maximae fidei est, et quae de ferendo Dei sibi adiutorio nihil hessitationis admisserit, ad con-

fidentiam postulationis accedere; statim enim sequitur: 10 Hi exaudiwit me de monte sancto suo. Sufficit illi ad omnium, quae postulauerat, inpetrationem ad Dominum cum fidei suffragio proclamare. Montem uero sanctum dicit montem Sion, in quo et templum aedificari Deo placuit et hostias immolari, in quo etiam, secundum opinionem ludeorum, Deus specialiter habitare credeba- 15 tur, sicut in vu psalmo legitur: Psalite Domino qui habitat in Sion. %. Ego dormiui et soporatus sum. Post tribulationem, quae prae-

ceserat, liberatio secura promititur; dicendo autem: Ego dormiui et soporatus sum, humiliatum se tribulationum nimietate ac fuisse

anxium confitetur, et subiungit: 20 Easurrexi, quoniam Dominus suscipit me. Ostendit merore se magis quam somno fuisse resolutum dicendo Dominus suscipit me. Nam post commonem soporem, quo membra marcescunt, non magno molimine ac labore consurgetur.

8. Non timebo milia populi circumdantis me. Qui in tribulatio- %5

nibus suis non est loco motus, ut de Dei adiutorio disperaret, neque est uerbis exprobrantium de fidei statione depulsus, multo magis post Dei in se beneficia, quibus omnis desolutus est nexus angorum, confidenter clamat: Non timebo milia populi circumdantis

me, experimento praecedentis adiutoril satis eruditus. 30 16 Ps. IX, 1%.

5 id] .i.ms sperare] litt. per in raswra (superare?) 6 domine] dn 1« m. a malo] amabo 1¢ m. 9 de ferendo] e ferendo 1* m., litt. d supra addita 11 suflicit sequuntur litt. tres erasae ili] dauid add. supra 13 _montentem ms 16 sicut in] in add. supra 25 circumdantis coniect, circum ms et ita infra qui in trib.) adil clamat add. supra % loco] ab(latinum) add. supra a0 adiutori 2¢ ow.

PSALM 3 37 On the contrary, Lord, you are protector down to my head (v. 3). The stability that is demonstrated in particular against opposition is to be regarded as that of an unflinching mind in that, even amidst intense trials, it in no way withdraws the commitment of its hopes. They say such things, he means, to

mock me and add to my suffering, whereas once I have placed my trust, I shall not cease hoping, since you, Lord, help me in my hardships, snatch me from the evil of impending danger, and restore me to the position of esteem and honor. I cried aloud to the Lord (v. 4). It is a mark of complete trust, one that unfailingly wins a person God’s help, to achieve confidence in petition; in fact, the text immediately proceeds He hearkened to me from his holy mountain. It is sufficient for him to proclaim to the Lord with a vote of confidence the gaining of his petitions. Now, it is Mount Sion he calls holy mountain, for on it, according to the Jews’ thinking, God was believed to dwell in a special manner, as it says in Psalm 9, “Sing praise to the Lord, who dwells in Sion.”

I slept and lost consciousness (v. 5). After the preceding tribulation a secure release is promised; by saying J slept and lost consciousness he admits that he was humbled by the extremity of tribulations and was at a loss, and he goes on, J rose up because the Lord uplifts me. He brings out that it was more from grief than from sleep that he was relieved when he says the Lord uplifts me: after ordinary sleep, in which limbs are relaxed, getting up involves no

great effort and exertion. J shall not be afraid of thousands of people surrounding me (v. 6). The person who in his times of tribulation is not brought to the point of despairing of God’s help, and is not dislodged from his steady

faith by words of reproach, much more confidently declares, after God’s favors to him by which the entire tangle of anxiety is loosed, J shall not be afraid of thousands of people surrounding me, quite convinced as he is by the experience of previous assistance. |

3. Ps 9:11.

38 THEODORVS MOPSVESTENVS 9. Hxsurge, Domine, saluum me fac usque sine causa. Ilerum tutionem a Deo suae salutis implorat. Quaerilur sane a | quibusdam, quare frequenter in psalmis inueniatur ista diuersitas, ut in uno aique eodem loco nunc pro absolutione malorum refert gra6 tias, nunc iterum quasi nondum liberatus et adhue in malis possitus se postulat liberari. Hoc, siue in sua siue in aliorum persona _ faciat, spiritu profecto profetali implente se loquitur; quod aliquando quidem sint in aduersis, aliquando quidem agant soluta tribulatione

securos animos, et nunc in requie laeti sint ac paulo post in an(0 gore suspirentur, varie igitur status et condicionis eorum diuersitas indicatur. Huius autem rei causa utraque praelocutus est ut ea, quae

eis euentura erant, longe ante praenoscerent, el in malis possiti absolutionis secuturae solacio non carerent; atque ex hoc ipso quod praedicta mala uidebant rebus impleri et fidem sermonis profetici 15 exilu conprobari, de bonis quoque, quae similiter adnuntiata fuerant, disperare non possint. Curae igitur fuit profeticae non uatici-

nia sua per sequentiam dictionis ornare, sed inpendentia populis sermone digerere, siue essent illa tristia siue laetiora. Quae quidem ideo, ut diximus, praedicit omnia, ut cum in praedictorum malo20 rum, quae illis Deus peccantibus inferebat, experimenta uenissent el facti essent correptione meliores, minime de promisione prosperilatis ambigerent. Exemplo utique tristium, quae exitu suo inesse ueritatem dictis profeticis adprobant, siue uero de aliis siue de se ipso profetet, has alternationes, quarum utilitatem praecedens sermo

% patefecit, curat sollicite suis dictis inserere. Et ipse quidem inter aduersa possitus nouerat per Spiritus sancti gratiam quod esset a tribulatione liberandus; tamen ideo interdum angores suos deflet, interdum uelut a malis omnibus absolutus agit gratias, ut exem-

plum eius apud alios utilitatem eruditionis operaretur et eos 30 emendationi per conuersionem studere non pigeat, quandoquidem

uident et istum multam habentem fiduciam in Domino nune humillari et deieci, nune a malis mirabiliter erui et honore facta re-

rum conuersione restitui. Signanter autem possuit aduersantes mihi 2-8 g(ui)b(us)d. ms, am uiris add. supra 7 implete 7¢m. 9 animos Suppl. supra pauloinrasura 10 supirenturi¢m. 13 carent ms atque] aq ms, atq(ue) add. supra 16 possit 7¢ m. 18 digere 1* m. re add. supra Qf et] cum add. supra correpltione] corrupt. ms, in tormentis add. supra

23 exemplo] adit curat add. supra 93-95 ~verba ueritatem — inserere literis a-d supra scriptis ad syntaxeos ordinem insinuandum instructa sunt 3B alis ms 24 sermo suppl. in margine %Wuell¢m. 29 ecius] dauid add. supra alios

om. 17m, 32 et honore] et ** (in?) ms 33 econuersatione ms. ,

PSALM 3 39 Arise, Lord, make me safe down to without cause (v. 7). Once more he begs a guarantee of his safety from God. The question is raised, at least by certain commentators, why it is that frequently in the psalms a diversity is found of such a nature that in one and the same place he gives thanks for relief from troubles in one breath, whereas in another breath he begs to be delivered as though not yet freed and still caught up in troubles. Doubtless he is filled with the prophetic spirit in saying this, whether doing so on his own account or in the person of others, be they sometimes in difficulties, be they at other times acting free from tribulation, now rejoicing in respite and shortly after sighing in agony, with the result that difference in their situation is suggested in various ways. For this reason he foretold both situations so that they might know well ahead of time what would happen to them, and when they found themselves in trouble, they would not be deprived of the comfort of the relief that would follow; and from the fact that they saw the predicted troubles coming into effect and their faith in the inspired word confirmed by the outcome, they would not be able to despair also of the good things that likewise had been forecast. It therefore was the role of prophetic responsibility not to dress up its oracles in sequence of expression, but to convey in speech what was about to befall the people, depressing or pleasant. He foretells all this, therefore, as we said, so that when they came to experience the troubles prophesied that God inflicted on them for their sins, and they were reformed through chastisement, they would have no doubts about the promise of prosperity. By the example of depressing events, for instance, which by their occurrence prove the presence of truth in a prophet’s statements, whether he prophesied about others or about himself, he takes great pains to insert in his statements these alternations, whose usefulness the preceding remarks exposed. Finding himself actually caught up in difficulties, he came to realize though the grace of the Holy Spirit that he was due to be freed from tribulation; yet on occasion he deplores his grief, on occasion he gives thanks as though rid of all troubles, so that his example may bring others the benefit of understanding, and they may not tire of attending to their reform through conversion, especially when they see the man with great trust in the Lord at one time humiliated and brought low, and at another time marvelously rescued from troubles and restored to respectability through the change in circumstance. Now, it was significant of him to express it thus, opposing me | without

40 THEODORVS MOPSVESTENVS sine causa, ostendens quoniam iuste in illos a Deo uindicatum sit, qui ledere eum in nullo lesi et nocere uoluissent. Dentes peccatorum contriuisti. Ita in uindictam mei seueritatis tuae manus motata est, ila inimicorum ora pulsauit, ut dentes eorum, quos in me acuebant, intigros esse non’ sinerel; per quod no- 5 xios conatus eorum non solum ostendit uotiuo exitu destitutos, sed etiam iusta ultione conpraesos.

9. Domini est salus, super usque tua. Quoniam ex eodem tempore ab eo pars populi maxima dissidebat et quidam sequebantur Abesalon, quidam uero pro eius defensione certabant, hoc ait 10 quoniam cum a te [inquit] nobis salus facta fuerit, id est depulso periculo uitae securitas restituta, erit etiam super populum tuum benedictio tua. Quae est ista Dei benedictio? Sine dubio pax, sicut et in multis locis ait: Pax super Israel, in quibus uult ostendere benedictionis loco pacem populo conferendam, quam post 15 captiuitatis solutionem, inter se depossita simultate, quae prius dissederant, tribus habuerunt. PSALMVS IIII

In praesenti psalmo beatus Dauid conuincit eos, qui ultro mundum adserunt ex se stetisse et audent dicere nulla prouidentia gu- 9 bernacula humanis rebus adhiberi, probatione uel a se petita uel a commoni omnium uiuentium cura, quibus dispensatrix Dei liberalitas bona cuncta largitur. 2. Cum inuocarem exaudisti me, Deus iustitiae meae. | Quoniam

moris est dicere his qui uolunt a praesenti rerum statu dispensa- 25 tionem rationis amouere: Nulla Deo rerum homanarum cura est; 14 Ps. CXXIV, 5.

4 mota i¢ m. 5 in me] in memo(res?) prius seriptum per quod] .i. p(rae)dic (praedicti?) add. supra 6 uotiuo «ms 9 desedebal ms 10 quidam] Wtt.am add. supra eius] dauid add, supra ilinquit reieci 13 quae est] .i. interro(gatio) add. supra id confersendam ms 16 simultate] Wiz. tate in rasura 17 desiderant ms 18 explicit psalmus iil, incipit lili ms 19 salmo i¢m. ultrams 20 ex se stetisse coniect, exstetisse ms [21 a se] i, danid add. supra 29-93 libertas 11m. 24 exaudis ms 24-95 qnouiam moris est] adit consurgit add. supra.

PSALM 4 Al cause, showing that it was right for vengeance to be taken on them by God, since they wanted to injure and harm him without injury dealt on his part. You broke the teeth of sinners: in such a way was the hand of your severity lifted in avenging me, in such a way did it strike the mouths of the enemy, as not to leave in one piece their teeth, which they sharpened to attack me. In this he shows their vicious endeavors not only failing to achieve their goal, but also meeting their just deserts. Salvation belongs to the Lord down to your blessing (v. 7). Since from that time most of the people deserted him, and some followed Absalom, while some fought on his side, he says, When salvation comes to us from you—that is, when life 1s made secure with the removal of the danger—your blessing will also fall on your people. What is that blessing of God? Peace, doubtless, as he says in many other places, “Peace upon Israel,”* where he wants to show that peace is to be bestowed on the people in the place of blessing— something the tribes enjoyed after the close of the captivity, when the rivalry previously affecting them was to all appearances laid aside.

PSALM 4

In the present psalm blessed David gets the better of those who go so far as to claim that the world depends on them and presume to say that no control is exercised over human affairs by providence. Proof is looked for from his own experience or from the attention generally given to all living things, for whom God’s generosity is the source of all good things and bestows them. You hearkened to me when I called upon you, God of my righteousness (v. 1). Those who want to withdraw the present state of things from a plan char-

acterized by reason are in the habit of saying, God has no interest in human affairs: | there is no one who applies the judgment of righteousness and res-

4. Cf. Pss 125:5; 128:6.

42 THEODORVS MOPSVESTENVS non est qui adhibita censura iustitiae bonos a malis eruat uel ulciscatur iustos sub iniqua obpraesione laborantes; non est qui periculorum casus uarios incertosque submoueat; omnia, ut fors _ tulerit, aguntur incerta, et more uiuitur bestiarum, — nam ualentior 5 guis inbicillum opprimit, tenuior potentiori parere conpellitur et punctrix peccatorum cessat aequitas, nec aliquid inter probos inprobosque disecretionis adhibetur,-— contra hune ergo errorem, qui male hominum guorundam mentes insederat, totus profecto sermo

consurgit; cui mediri testimoniis a se petitis adgreditur atque ait: 10 Cum inuocarem exaudisti me, Deus iustitiae meae. Quare, inguil, audetis in haec uerba prorumpere, ut dicatis non esse qui rerum inspector insistat, apud quem cura uigeat ultionis, cum mihi inuocanti Deus ultor adsteterit? Lustitiae autem suae dicit, quam utique sit circa illum Deus operatus dum illum inigue oppraesum et exau15 dire et liberare curauit; optime contra opinionem dogmatis praul probationem de experimentis oposuit, ut ostenderet et rebus Dei iudicium non deesse, nec tamen omnes inter diuersa positos dignos eius adiutorio repperiri, sed eos qui ad tutionem eius sufragio uitae melioris accesserint. Hoe igitur responsionis genere intigre occurritur errantium questioni, ut doceatur et rerum homanarum curam habere et inspectatores singulis negolilis oculos admouere, sed frequenter permitere ut hi, qui se ab eius difensione subtraxerint, pro meriti qualitate | aerumnis grauibus inplicentur.

%® In tribulatione dilatas mihi. Tam cito mihi, inguit, inuocanti auditum suae auris admouit, ut adhue in tribulationibus consttutus requiem amplam largamque praesteterit, quae me obliuisci faceret omnium, quibus praemebar, angorum; per quod plane euidens documentum est diuinum bonis adiutorium, exemplo Dauid,

30 semper adsistere. |

Misserere mei et exaudi orationem meam. [llud, quod dixit superius Dauid, Deus iustitiae meae, hic ostendit non suam, in qua confideret, se iactasse iustitiam neque quod sibi inesselt aequitalis

i-2 uel ulciscatur] .i. non est quiadd. supra 5 opprimit| opp(rae)mit ms potentior!] Wil. riin rasura 6 nec] i (non) ms 7-9 verba contra — consurgit litleris a-c infra aut supra positis instruuntur ad alium syntaxeas ordinem

insinuandum 10 exaudi ms = 11 decatis ms = =15 opinionem*ms 17 de esse ms inter ex hnt corr. {8 repperims 19 accesserit 77m. 20 intigrae fom. QOlcuramsuppl.inmargine inspectatores]in peccatores /*m. 8 eius] dei add. supra 26 admonuil ms, .. deus add. supra 2-97 constitutus] adconstitutos ms 31 exaudis 17m. i. dixit add. supra quod.

PSALM 4 43 cues good people from trouble or avenges righteous people suffering under unfair oppression; there is no one to deflect changing and unexpected accidents; everything happens unpredictably, as chance determines, and our life is like that of the wild animals. In fact, stronger people oppress the weaker; the disadvantaged are forced to obey the more powerful; fairness is no longer a motive for sinners, nor is any distinction applied between lawful and lawless. It is against this error, then, which unfortunately occupies some people’s minds, that the whole of his treatment is definitely addressed; he proceeds to remedy it with evidence gathered by himself, saying, When I called upon you, you hearkened to me, God of my righteousness: how dare you give vent to these words and claim there is no overseer of things in place who exercises a lively interest in vengeance, when God came to my side as an avenger when I called upon him? Now, he says that his is the righteousness, which actually God brought into existence in his regard in taking pains to heed and free him in his unjust oppression. It was very commendable of him to contradict the conclusion of vicious teaching with proof from experience, and thus show that God’s justice is not absent from events, and that not all people regardless of their situation are found worthy of his assistance but only those who make an effort to seek his assistance with the recommendation of a better life. The complaint of those in error therefore is completely dealt with by this kind of response, so that the lesson is given that God takes an interest in human affairs and directs his supervision to take an account of individual dealings even if he often permits those who withdraw themselves from his protection to be caught up in serious problems as they deserve. In tribulation you give me space: he gave me a hearing so quickly when I called so as to provide me with deep and lasting repose even when I was held fast in tribulations, and it made me forget all the distress burdening me. From this the proof is clear from the example of David that divine help always comes to the good. Have mercy on me and hearken to my prayer. Like his phrase above, God of my righteousness, here David brings out that he was not boasting of the righteousness as his own in which he placed his trust, nor that he wanted irresponsibly to give the impression that attention to justice lay with him; | rather, that it was necessary to assert this because he was in

44 THEODORVS MOPSVESTENVS studium leuiter ostentare uoluisse, sed quia certamen sibi esset aduersum negatores prouidentiae ista necesario subdidisse; atque ideo adiecit: Misserere mei et exaudi orationem meam. Qui enim a

Deo opem misserationis inquirit satis ostendit non se meriti sui fructum ac studii debitum postulare, sed indulgenti se uelle uti 5 Domino uel benigno: utrumque tamen necessarium in tribulationibus constituto, ut et Deo iugiter supplicet et probitatem, per quam inpetret, conversationis admoueat. Sic autem orans ad ipsos contradictores prouidentiae apostrofam facit.

3. Filii, inquit, hominum usque quo graui corde? Quid uocare 10 consueuimus, quod uel mole sui uel natura multi ponderis inuenitur adpensum, dicimus etiam illud graue, quod est grandis praetii ab aestimationis suae utique quantitate; sed hic graues appellat distenti cordis et satis adipati. lta ergo ait: Vsque quo grauié corde, ac si diceret obesi cordis ac tardi et a cognitione ueritatis nimis 15 alieni.

Vi quid dilegitis uanitatem et queritis mendacium? Vanitatem errorem, qui eis insederat, opinionis appellat: nam dicere nulla mundum regi prouidentia, ut falsum, ita est hebetis mentis indicium. Rejlinquite ergo cordis studia crassioris et experimento meo, 20 ul sciatis mundo praeesse rationem, ad cognitionem ueritatis accidite.

4. Et scitote quoniam mirificauit Dominus sanctum suum. Iterum,

propter susceptae adsertionis causam, sanctum se appellare non timuil, quoniam omnis illi erat sermonis intentio contra eos qui pro- 25 uidentiam summouebant. Volens ergo’ oslendere quoniam non gralificatione aliqua, sed dispensante iustitia in admirationem omnium Deo sit adiuuante perductus, ait quod non solum exaudiat clamantes ad se, sed etiam multo honore sublimet. Post quae adiunxit iterum: Dominus exaudiel me cum clamauero ad ewm. Ita illi iugis cura 30

est, ut me, quoties inuocauero eum, non detractet audire; constat ergo exemplo meo etiam alios ad eius prouidentiam pertinere. Et quoniam consuetudo est his qui sunt in miseriis constituti, quos 5 dehbetum ms se in rasura 7 constituto] dati(uum) add. supra suplicet 74m. 8 inpeteret ms 13 hiiems 14 adipati] Witt. adip in rasura 19 ut] dicitis add. supra falsum] adi (adiectiuum ?) add. supra —_ heehestis] ms

20 reliquite 7¢m. 23 clamantes]clantes 1¢m., 29 post quae] iura praedicta

am. 17m. 33 miseris ms. : add. supra 30 me om. 14m. clamauero] clami ms. ot ut — inuocauero

PSALM 4 45 dispute with those who denied providence—hence his addition Have mercy on me and hearken to my prayer. In other words, those who seek the offer of mercy from God bring out clearly enough that they are not demanding their just deserts and recompense for their efforts, but mean to profit from the indulgent and kindly Lord. Still, both are required of those caught up in tribulations, to ceaselessly make petition to God and to prompt themselves to uprightness of life, this being a means of obtaining their petition. By praying in this fashion he achieves the rebuttal of those denying providence. Mortals that you are, how long will you be heavy-hearted? (v. 2). As we normally describe what is found to weigh heavily either by its mass or by its naturally great weight, we also call what is of great value heavy from an estimate of its amount. Here, on the other hand, he calls heavy those whose heart is bloated and quite fat—hence his saying how long will you be heavy-

hearted? as if to say that they were far from a knowledge of the truth by being flabby in heart and slow to move. Why do you love futility and search for deceit? He calls the wrong ideas possessing them futility: to claim that the world is not governed by any providence is the mark of a feeble mind, false claim that it is. So abandon the efforts of a very dull heart, and through my experience come to the knowledge of the truth so as to understand the plan that controls the world. Know that the Lord has made his holy one an object of wonder (v. 3). Once again, on account of the case he was building, he had no qualms about

calling himself holy one, since the whole purpose of his treatment was in opposition to those who undermined providence. In his wish, then, to bring out that his motivation was not self-satisfaction but justice operating through God’s assistance to the admiration of everyone, he says that not only does he hearken to those who cry to him, but even exalts them with great honor. After this he goes on further, The Lord will hearken to me when I cry to him: his interest is so constant that he does not cease listening to me, no matter how many times I call on him; it therefore follows that, on the basis of my experience, others also fall under his providence. And since those in a condition of hardship, | whom bitterness drives to

46 THEODORVS MOPSVESTENVS in amentiam amaritudo conpellit, conquaeri de Deo ac dicere quod

nihil curae dignetur mortalium rebus adhibere nec gubernacula humanae uitae tenere rationem, — proprium enim est talia dicere his quos a sano sensu aduersa deducunt, — consequenter ergo 5 monet eos dicens: 5. Irascemini et nolite peccare. Quod quidem non ita legendum, ut totum uideatur pronuntiantis esse. Nam posteagquam dixit Lrasscemint subiunxit Ht nolite peccare, scemate interrogationis admiso ac si diceret Irascemini? Et nolite peccare: quamuis uos in offen(0 sam animi inaequalis praesentium negotiorum status et confusus inpellat, quamuis multa sint quae causas uideantur indignationis

ingerere, tamen nolite putare uerum esse quod uobis non ratio, non disciplina tradidit, sed animus ira perturbatus ingesit; quod quidem maximum testimonium est opinionem uestram carere ue-

1 ritate, quia ista quae sentitis, quae dicitis non a ratione, sed a

hoe errore discedi? ,

merore uenerunt. Et quasi interrogetur: Quomodo, inquit, potest | ab Quae dicitis in cordibus uestris, et in cubilibus uestris conpunge-

mini, Ka, quae per diem occurentia oculis uestris occasiones uobis non

20 bene sentiendi uidentur ingerere, in stratis uestris possili cogitationibus rectis adpendite, et ad sanum redeuntes intellectum errasse uos prius teslimonio poenitentiae et conpunctionis ostendite. 6. Sacrificate sacrificium et sperate in Domino. Ad hance potius

partem studia uestra conuertite, ut, tam opinionum quam uerbo25 rum errore depossito, per curam per iustitiamque non inmerito possitis diuinam sperare opein quotiens aduersa uobis prouenerint. Post haec ad exortationem uerba infert ea, quae ab errantibus contra ueritatem sepe dicuntur. ¢. Multi dicunt: Quis ostendit nobis bona? Indicat quoniam non 80 pauci sint qui ad mouendam prouidentiam audent dicere: Si est ratio quae mundum regat atque moderetur, quae ad nos dispensationis eius documenta perueniunt, quae munera suae bonitatis inpertit? Aduersum hance errantium inquisitionem intulit, tenebras stultitiae eis et caecitatem mentis exprobrans. lamritudo ms 3 tenere] .i. non add. supra 8 pecare ms 9% quamui suos] adit nolite add. supra 15 quae] litt, aein rasura 19 ea — diem] adit inpendite add. supra %Wredeuntaesms 6 curamiust.i°m. 31 quae ad] .i. interro(gativum) add.supra 32eius)deiadd. supra pracueniuntms 33 inquisionem 14m,

PSALM 4 47 distraction, normally make complaints about God and claim that he does not deign to take an interest in mortal things or plan the government of human

life—typical remarks from those whom adversity deprives of their good sense—he therefore exhorts them, in the same vein, Be angry and be unwilling to sin (v. 4). This is not to be read as though it all seemed to come from

the speaker:' after saying Be angry he went on to add and be unwilling to sin, with the interrogative form introduced as if he were saying Be angry? Be unwilling to sin. In other words, although the unfair and disturbed condition of your present affairs drives you to a resentful frame of mind, although there are many things that seem to provide reason for indignation, nonetheless do not think justified what is the effect in you not of reason or self-control; rather, your mind is upset with anger and is influencing you. In fact, the overwhelming evidence is that your train of thought lacks justification, because what you are feeling, what you are saying, stems not from reason but from grief. And as if he were asked, How is it possible to be rid of this mistake? For what you say in your heart be repentant on your beds: the events that happen by day and do not seem to provide you with the basis for sound thinking weigh up with sober meditation when in bed, recover a proper attitude, and with evidence of repentance and regret admit you previously made a mistake. Offer a sacrifice and hope in the Lord (v. 6): direct your attention rather in this direction, to set aside your error in both thought and word, and not without good reason to hope in divine assistance through assiduity and through righteousness as often as troubles beset you.’ After these words by way of exhortation, he adduces those often spoken against the truth by people in error. Many people say, Who shows us good things? (v. 6). He indicates that there are not a few who for the purpose of denying providence presume to say, If there is a plan to rule and guide the world, what proofs of his design come to our attention, conveying gifts of his goodness? He inveighs against this inquiry of those in error, upbraiding their opaque stupidity and blind thinking. | The light of your countenance has left

1. It is perhaps the Lxx version that has given rise to this conundrum for its commentators, our Hebrew text not suggesting anger. While Chrysostom takes the simpler way to rationalize a perceived problem by citing several biblical instances of righteous indignation, Theodoret stays with Theodore (and Diodore before him) to divide the verse, though also seeing some excuse for irritation at life’s inequities. 2. Where both the Hebrew and the Lxx permit either “legitimate sacrifice” or “sacrifice of righteousness” as a translation, Devreesse’s text of the verse omits the noun “righteousness,” although Theodore’s commentary and his fellow Antiochenes’ text suggest that he is reading it.

48 THEODORVS MOPSVESTENVS Signatum est super nos lumen uultus tui, Domine, Tanta, inquit,

bonorum copia, quae de fonte tuae liberalitatis egreditur, ad nos peruenit, ut non dubiis sed certis et expraesis documentis tua in nos cura signetur; hoe est quod dicit lumen uultus tui, Domine. In his enim profecto, quae largitur Deus, cirea nos clemens dispen- 5 satio conprobatur. Dispensationem ergo Dei, quae nobis bona omnia subministret, lumen diuini.wultus appellat; uultum uero pro praesentia, qua adest rebus omnibus, ponit. Hoc est ergo quod dicit: ita

sunt circa nos prouidentiae tuae clara documenta, ut effectibus expraesa et signata uideantur. Sed quae sit ista bonorum inper- 10 titio, per quam inpraesum | nobis lumen uultus esse Dei adserit, in sequentibus curat aperire. 8. Dedisti laetitiam in corde meo usque multiplicati sunt. Dum habunde ea, quae sunt esui necesaria, subministras, per cibum ac potum sensum hominibus iucunditatis infundis. Bene ergo dixit: 15 Signatum est super nos lumen uulius tui, Domine. Cum enim his muneribus continue utimur, largitoris gratia sensibus nostris inpraemitur; atque ideo fecit horum maxime mentionem, — id est frumenit et uini ef olei, quae inter reliqua uictui necesaria primum obtinent locum, — sine quibus in totum posse subsistere uita homi. 9 num non uidetur. Ideo haec tria ad documentum diuinae prouidentiae inserta sunt, quia a creatore ad conseruationem naturae nostrae instituta sunt et parata, quorum utique institutio curam

erga nos nostri indicat conditoris. Hoc ergo exprobrat infitientibus uerilati dicens quoniam, cum ita clara sint diuinae bonita- % tis testimonia, ut uice luminis resplendentia, ignorari non sinant largitorem, cur uos ad agnitionem eius caecos oculos admouetis ac dicitis: Quae autem ab eo bonorum documenta suscipimus? cum tanta sint quae singulis temporibus usibus nostris inpertiat, sine quibus utique subsistere ac uitam ducere non ualemus. 30 Per quod plane manifesta rebus ipsis Dei prouidentia animum Sanum sapienlibus adprobatur; post quae consequenter infert, di-

cens:

2 bonum 1¢ . libertatis ms 3 dubis me 8 rebus] opibus add. supra 8-9 quod-sunt] .i. lumen uultus r(e)l(iqua) add. supra —- 10 expraesa] exsa 12 om.

quae] interroga(tiuum) add. supra —_inpertio] .i. diuisio add. supra _—17 lar-

gitores /* m. 19 et uini] et om. 1° m. necesaria] sunt add. supra 2 tria] lil ms, i. fru(mentum) et uinum et oleum add. supra 25 quoniam-clara] adit cur admouetis add. supra 6 resplendentia-sinant] litt. dentia-sinant in rasura =s- 7 ad in rasura.

PSALM 4 49 its mark on us, Lord: such an abundance of good things reaches us, coming from the fount of your generosity, that your care for us is marked by proofs that, far from being ambiguous, are certain and explicit (the meaning of light of your countenance). By what God bestows on us, to be sure, his kindly designs for us are established. Thus, by /ight of the divine countenance he refers to God’s plan, which provides us with every good, while he uses countenance for his presence, by which he is in touch with all things. This, then, is his meaning: So clear are the proofs of your providence for us as to appear imprinted and made explicit in their effects. The ways of imparting good things, through which the light of God’s countenance is imprinted on us, he is at pains to bring out in what follows. You have put gladness into my heart down to they grew prosperous (v. 7): by making available what is necessary for life, you instill in human beings through food and drink a feeling of satisfaction. He was therefore right to say The light of your countenance has left its mark on us: when we constantly use these gifts, the grace of the giver is impressed on our senses. Hence his making particular mention of them—grain, wine, and oil, which have pride of place among the necessities of life—for without them human life seems completely impossible; for this reason these three are mentioned as proof of divine providence, determined and prepared as they are by the creator for conserving our nature, their determination thus suggesting our maker’s care for us. He therefore censures those denying the truth, when he asks, Since the evidence of divine goodness is so clear as to shine like light and permit of no ignorance of the giver, why do you blind your eyes to acknowledgment of him and ask, What proof do we have of good things from him? Especially since what he imparts time after time for our needs is so abundant, and without it we cannot even exist and prolong life. Through this God’s providence 1s clearly manifest in reality and in wise people confirms a sound attitude. He continues in the same theme, saying, | Jn

50 THEODORVS MOPSVESTENVS 9. In pace in id ipsum dormiam et requiescam. Quoniam superius contra praui dogmatis adsertores dixerat: Quae dicitis in cordibus uestris et in cubilibus uestris conpungemini, consequenter ait: In pacein id ipsum dormiam et requiescam. Vos, ait, qui malis dis5 putationibus et opinionibus pessimis totum diei tempus impendilis, in stratis uestris, cum somno membra commititis, reuocate in memoriam quae inepte praueque sentitis et repraehendentes uosmet ipsos aculeum uobis reatus adfilgite. Ego uero talis recordationis emendatione non egeo, quia neque huius modi cogitationi10 bus lucis tempus inpendi, sed ordinatis sensibus meis nihil per-

' turbationis incurri. Hoe est enim quod dicit in id ipsum, ac si diceret: mecum ipse non dissideo neque aliquas disentionum suggestiones experior; dormiens ergo non necesse habeo propter diurnas agitationes, in strato possitus, stimulis reatus urgeri. Sed hoc, 15 he uideatur de se ipse gloriari, Dei beneficiis maluit inputare di-

cendo:

Quoniam tu, Domine, singulariter in spe constituisti me. Tu, inquit, singulariter me instituisti, separans ab illorum consortio qui ita praue atque impie sentire non metuunt, ut credant nullam rebus 90 praeesse rationem. Constituisti me, ut ab spei meae propossito non mouerer, sed confiterem numquam mihi tuum adiutorium defuturum. Inpossibile est autem aliquem sperare de Deo, cuius nutat de

prouidentiae ratione sententia; propterea ergo illos uerbo exortationis instituit, dicens Sperate in Domino, hoc est dicere: Credite

% quoniam est illi cura de omnibus. De se quoque, quasi certa scienlia conpraehenderit id quod suadet aliis, ait Quoniam tu, Domine, singulariter in spe constituisti me, ac si diceret: Constituisti me ut de tua prouidentia numquam in animum aliquid dubitationis admiterem.

23. 5b Oy, 6. 1 quoniam] adit ait add. supra 9% praui] Witt. ui in rasura 3. vestris el in rasura 12 ipse] ipsum ms, .i. secundum id ipsum add. supra desideo ms, cf. p. 20, U. 9,17 13 abeo f¢ m. 14 possitus om. 14 am. 15 beneficis ms 19 non om. 1¢ m. 20 ut in rasura 2i numquam] ng in textu,

numquam add. supra defaturam ms 22 cuis ms 4 instituit] docuit

add, supra.

PSALM 4 51 peace I shall go to sleep and in the same instant find rest (v. 8). Since he had said above, in refutation of those asserting wrong teaching, For what you say in your hearts and be repentant on your beds, he proceeds to say In peace I shall go to sleep and in the same instant find rest. You who spend the whole

day in vicious wrangling and worthless ideas, he is saying, when on your beds you commit your limbs to sleep, call to mind your foolish and depraved thoughts, upbraid yourselves, and feel the sting of your guilt. For my part, on the other hand, I do not require correction through recollection, because instead of devoting daytime to thoughts of this kind, I have not run the risk of restlessness, my senses being in proper order—the meaning of in the same instant, as if to say, | am not at odds with myself, and I feel no other pangs of discord, so when I go to sleep, I consequently do not need to feel the goad of guilt when I lie in bed as a result of the day’s upsets. Lest he seem to be boasting, however, he preferred to attribute this to God’s goodness, saying Because you, Lord, have in a special way established me in hope: you specially instructed me, setting me apart from association with those have no qualms about such vile and godless thoughts as to believe that no plan governs events. You established me so that I should not be discouraged from my commitment to hope, maintaining instead that your help would never desert me. Now, it is impossible for someone to hope in God whose views on God’s providential plan waver; hence he gives such people this piece of advice: Hope in the Lord—that is, believe that he has care for everyone. In his own case likewise, as if unwavering realization embraced what he advised others, he says Because you, Lord, have in a special way established me, as if to say, You have established me in such a way as never to allow into my mind a doubt as to your providence. |

52 THEODORVS MOPSVESTENVS

PSALMVS V

Profetat ex persona populi, ‘Ex xpoodémov toi aod pyot qui in Babillonem ductus est a roi bwd NaBovyodovocdp aiypado-

Naboconodosor rege captiuus. Gevros.

_ 2. Verba mea auribus percipe, Domine. Auribus percipere proprie 5 dicimur quando adcommodata aure sollicite uerba loquentis audimus. Rogans ergo populus Deum, ut audiat petitionem eius, adtentius uerbis utitur de nostri usus familiaritate nascentibus; alioquin quomodo possunt dicta haec Deo incorporeo conuenire, cui neque aures insunt neque plars ulla membrorum, cuius natura semplex 10

est sine ulla partium deuersitate atque conpage? Similiter igitur etiam in sequentibus per uerba corporalia Deo admouet preces more utique nostro, quia non nos aliter Deo nouimus supplicare nisi his in petendo utamur uerbis, ad quae nos loquendi consuetudo formauit propter naturae nostrae et sermonis angustias, et 15 quia alia uerba nisi quae habet usus inuenire non possimus. Vnde multo magis sub persona iudaici populi aliter sanctus Dauid Deum orare non poterat, cum praesertim esset ille populus, pro quo orabat, carnalibus studiis tardus et crasior. Ob hanc igitur causam, quam dicimus, frequenter inuenitur profela haec uerba precibus 20

admouere.

Iitellege clamorem mewn. Ktiam hoc similiter pro more hominum dicitur: nam a Dei natura exlranea sunt ista uocabula satisque perigrina. Secundum cunsuetudinem igitur nostram supplicationes admouet Deo; quomodo et nos, — cum aliquem rogamus, et ille %

dicta nostra disimulat, admonemus ut intentius quae dicuntur accipiat et sollicitas petilioni aures accommodet, — hune ad Deum ubique moreim transferens praestari sibi adtentionem auditus implorat. i expli(cit) psai(mus) iiii. incipi(t) .u. ms 10 neque] .i. est add. supra 12 sequentibus] dictis add. supra 13 more] litt. re in rasura 14 nisi] non videtur prius scriptum 17 iudaci ms 18 populus suppl. supra 20 uerba precibus] i. praedicla in psalmo add. supra 25 quomodo conieci quoniam ms, adit implorat add. supra et nos] et in rasura. ‘Ex apoowmov — aiynakiaBevros: Vat. 1789, fol. 31 (Ausdwpos cat Geddwpos).

PSALM 5 53 PSALM 5

He is speaking in the person of the people taken captive by Nebuchadnezzar. Give ear to my words, Lord (v. 1). We rightly claim to grasp “with our ears” when we listen to the words of the speaker by carefully adjusting our hearing. Asking God to hear their petition, then, the people deliberately employ words arising from our colloquial usage; otherwise, how could they apply these terms to God, who is incorporeal, who has neither ears nor any other bodily parts, who is simple by nature, without any diversity or combination of parts? In similar fashion, therefore, also in what follows they direct prayers to God in corporeal language in our fashion, because we have no idea how to beseech God except by using these expressions in asking. Habitual patterns of speech accustomed us to this on account of the limitations of our nature and way of communicating, and because we cannot find words other than those that usage offers. Hence, much more was holy David, speaking in the person of the Jewish people, unable to beg God in any other way, especially since that people in particular whose prayers he was representing was slow and rather obtuse by reason of its carnal occupations. For this reason, therefore, the inspired author frequently is found addressing these words in prayer. Understand my cry. This, too, is likewise spoken in human fashion: the words are out of keeping with God’s nature and rather inappropriate. It is therefore from our customary usage that he addresses supplications to God; as with us, when we ask someone, and they ignore our words, and we urge them more insistently to accept what we say and lend their ears to our petition, in every case he adapts the custom to God and implores him to pay attention by listening. |

54 THEODORVS MOPSVESTENVS 3. Intende uoci orationis meae. Et hoc, ul superiora, a similitudine corporis est petitum. Rea meus et Deus meus. Vult ostendere populum captiuitatis Babiloniae castigationibus eruditum, relictis idolis, ad Deum esse 5 conuersum et, quasi qui prius errauerit, in gaudium cognitione ueritatis erumpere ac dicere Rea meus et Deus, hoc est: Tu mihi audenti praebe, tu suscipe quae alligare conpellor, qui es uerus rex meus et Deus; idola enim dei non erant, errabam ego cum illa deos

esse credebam. Consequenter igitur infert: |

10 Quoniam ad te orabo, Domine. Ideo me conuenit non desimulanter audire, quoniam tibi iam in reliquum iugiter | supplicabo, simulacra non rogaturus ulterius. Indicat autem per haec, quoniam ante tempus captiuitatis suae neglegentes circa offerendas Deo

supplicationes exsteterint. |

1 4. Mane et exaudies uocem meam. Mane in scripturis diuinis dici tripliciter inuenimus: aut enim ad uelocitatis indicium ponitur, aut ad laetitiam reffertur, aut ad tempus certe matutinum. Indicatur autem laetitia hoc nomine ob hoc, quia, cum diei tempus, in quo curarum fluctus et solicitudines experimur, noctis uicisitudo % exciperit, relaxatis otio corporibus et obliuione in locum angoris admisa, ita mane securi laetique consurgimus quasi omnis praeterita sollicitudo fuerit cum nocte finita; sed in hoc loco pro tempore - accipiendum est. [deo etiam sequitur: _ Mane adstabo tibi et widebo. Hoc est ad offerendas praeces de % strato meo maltutinus adsurgam, et cum deuote tibi antelucanus adstitero, tu quoque uocem meam sollicita benignitate suscipito. 8. Quoniam non Deus uolens iniquitatem tu es. Quod signanter Deus nolle iniquitatem dicitur, non ad hoc ualet ut alium aliquem

deum iniustiliae amatorem esse credamus, sed ad distinctionem 30 demonum, quibus familiare est iniquitate gaudere. Notandum autem hoc contra hereticos: si enim in hoc loco ait quoniam non Deus uolens iniquitatem tu es, non solum Deum Patrem indicat qui iniquitatem nolit, — neque enim hoc uult ostendere quoniam i superiora]iura add. supra 6-7 audienti 77m. 7 uerrus i*m. 9 credabamms iirelinquum i*m. 17 matinum im. 0 exciperit] uel sus(ciperit)

add. supra %smatinusms 26 solita 1* m.,1 (= uel) et litt. ci add. supra benignitaitate ms 28 ualel] litt. linrasura 30 notandum seripsi ex gloss. hibd., non tantum ms 30 — p. 98,2 verba non tantum — iniquitatem Kiteris a-g supra

addilis instruuntur syntaxeos ordinem insinuandum 31 non om. 1* m.

PSALM 5 55 Attend to the sound of my prayer (v. 2). This request, too, like the one above, is expressed in a corporeal manner. My king and my God. He wants to portray the people as corrected by the chastisements of the captivity of Baby-

lon, abandoning the idols and turning back to God, like someone who first erred and then bursting out in joy at the knowledge of the truth and saying My king and God—that is, Respond to me as I listen, accept what I am obliged

to mention, you who are truly my king and God; the idols were not gods, I was wrong when I believed they were gods. He therefore goes on, in the same vein, Because I shall pray to you, Lord: hence, It behooves me to listen without pretense, since it is you I shall always in the future implore, no longer addressing requests to images. Now, in this he suggests that before the time of their captivity they were negligent in offering supplications to God. In the morning you will hearken to my voice. In the divine Scriptures we find in the morning used in three ways: it is used as an indication of speed, it refers to joy, and of course to morning time. Now, joy 1s suggested by this term for the reason that whereas the troubles of night succeed the period of the day, when we experience a flood of worries and anxieties, and our bodies relax and oblivion takes the place of anxiety, so in the morning we rise settled and joyful as if all the previous worry was over with the night. In this verse, on the other hand, the word is to be taken as a time index. Hence, he goes on, In the morning I shall make my approach to you and see—that is, in the morning I shall rise from my bed to offer prayers, and when I am devoutly in attendance on you before dawn, in your turn accept my prayer with attentive kindness. Because you are not a God who wills iniquity (v. 4). The fact that God is said characteristically to have no wish for iniquity implies not that we should believe that some other god is a lover of injustice, but that this distinguishes him from the demons, whose habit is to rejoice in iniquity. Now, this point

is made against the heretics: if at this point he says Because you are not a God who wills iniquity, he is not suggesting that it is only God the Father who does not love iniquity, nor does it imply that | it is God’s Son who loves

56 THEODORVS MOPSVESTENVS Filius Dei sit qui uelit iniquitatem, — sed ad discritionem malorum, qui dii putantur, dicitur Deus iniquitatem non uolens, quibus est error familiaris el amica peruersitas; unde et quod solus uerus Deus

Pater, ac si inuenitur aliquid simile quod honorem Patris indicet,

non tamen id aufertur a Filio. In hoc ergo loco, ut diximus, ad 5 idulorum differentiam soli Deo iniquitatis odium inesse perhibetur.

Non habitauit iucta te malignus. Quia haec erat opinio ludeorum quod in Hirusolimis et monte Sion Dei esset habitatio, — commorantem in terra repromisionis in uicinia Dei habitare credebant, —

non patieris, inquit, loca tibi dicata ab his incoli, quorum uita est 10 ab studio bonitatis aliena; ob hoc etiam nos pro morum nequitia atque foeditate longius expullisti, ne nominis tui posesio de consortio nostro iniuriam sustineret. 6. Neque permanebunt iniusti ante oculos tuos. Solicite prursus et caute Neque permanebunt dixit, quoniam ad tempus aliquos ma- 15

spatia longiora. |

nere constabat, quibus diuturnitatem manendi concedi negat et Odisti, Domine, omnes operantes iniquitatem. Operarios iniquitatis uocat Babilonios, qui eos in captiuitate retinebant; ac si diceret: Non solum a tuae habitationis uicinia summouisti, sed etiam istos 90

auersaris et dignos odio iudicas, qui nos tenent uictorum iure captiuos, pro operum plane suorum iniustitia, per quam tibi iuste exosi esse meruerunt. 7. Perdes omnes qui loquuntur mendacium. De his ipsis Babiloniis etiam ista dicuntur. 25 Virum sanguinum et dolosum habominabitur Dominus. Viros sanguinum uocat adsidua sanguinis effusione gaudentes. 8. Ego autem in multitudine misericordiae tuae introibo in domum tuam. Bene ait in mullitudine misericordiae tuae ego introibo in domum tuam, quia superius dixerat non Deus uolens iniquitatem 30 tw es et malignum iuxta te habitare non patieris, neque iniquos ante oculos tuos manere permitis. Ego autem, quia non sum ab v. 5.

2deusom.1*m. non uolensom.J¢m. 3 quod].i.dicituradd.supra uerus] uersus 1*m, 6deferentiam ms inesse] litt. esse inrasura 7 quia haec erat] adit credebant add. supra 10 pateris J#m. 14 solitei¢m. 15 ad om. Le m. 16 diuternitatem ms 23 exosi] Witt. o in rasura. merueruerunt ms 21-25 babilonis ms 27 sangnium ms sanginis ms 31 pateris ms,

PSALM 5 57 iniquity. Rather, the phrase not a God who wills iniquity 1s used to distinguish him from the evil beings thought to be gods, because to them error is beloved and perversity a friend. It follows that only the Father is true God, and if any

other similar attribute is found suggesting the status of the Father, it is still not taken from the Son. In this verse, therefore, as we said, by way of differentiating him from the idols a hatred of iniquity is predicated of God alone. A malicious person has not dwelt in your presence. This was the belief of the Jews, that God’s dwelling was in Jerusalem and Mount Sion; they believed that living in the promised land was to dwell in proximity with God. So he says, You will not allow places dedicated to you to be inhabited by those whose life is removed from the pursuit of goodness; you even drove us out for wicked and abhorrent behavior to avoid possession of your name being impaired by association with us. The wicked will not remain before your eyes (v. 5). Deliberately, to be sure, and not idly did he say they will not remain, since evidently some last for a time, and it is to them he denies length of dwelling for a longer period. You hate, Lord, all who do wrong. By those who do wrong he refers to the Babylonians, who kept them in captivity, as if to say, You not only removed us from closeness to your dwelling, but also turn away from them and judge

those who hold us as prisoners by right of conquest worthy of hatred for reason of the outright injustice of their actions, on account of which they fairly deserved to be hateful to you. You will destroy all who speak falsehood (v. 6). This also is said of those same Babylonians. The Lord abhors a man of blood and deceit, by men of blood referring to those rejoicing in avid bloodshed.

I, on the other hand, by the abundance of your mercy shall enter your house (v. 7). He is right to say by the abundance of your mercy I shall enter your house, since above he had said You are not a God who wills iniquity and do not allow the malicious person to dwell in your presence, nor do you permit the wicked to remain before your eyes. I, on the other hand, not being |

58 THEODORVS MOPSVESTENVS istis, quos detestaris, alienus sed innumeris peccatis obnoxius, quae me in captiuitatis huius miserias conpullerunt, in multitudine misericordiae tuae in\troibo in domum tuam, Aditum, inquit, quem mili peceata obstruxerunt, ut abductus ab solo patrio domum tuam in-

5 trare non possem, nune reducto tua misericordia reseruabit. Adorabo ad templum sanclum tuum in timore tuo. Ostendit quod prius absque timore, quem solet reuerentia sacri loci et diuini cultus incutere, templum intrauerint orationum officia reddituri. Hoe ergo emendaturos se post reditum pollicentur.

10 9, Domine, deduc me in tua iustitia, propter inimicos meos, direge in conspectu tuo uiam meam.

Vnum atque idem est ac si Td oShynosy pe wal tb xareddiceret: Reuoca me, ut tibi pos- 9uvov gvamev cou ray 630v pou rd sim templum ingresus adsistere. ard Aéyet, avti toh ‘Emwavayaye.

15 Direge autem id est: omnia Ta yap tvanoyv cov, avti toi uiae meae inpedimentasubmoue [pds oé pov xxtebfuvov thy édev,

et sine deflexionum moris fac iva éravé\Ow apos ce, iter in directum agere, ut rediuntis ad te gresus nullus impediat. %® Hocautem dicitsecundum opinio- xara thy iovdaixyny dacAnyw ws év

nem illam, qua Deum in monte tw Liv dpe toi Geot duyovros. Sion credit habitare. Quod au- To ody évexx tov tyfov pou dia tem possuit propter inimicos meos écov awpos auotepa éyov thy avinterpossitum est et ad utrumque rameddocw.

% respicit, ut sit ita: Deduc me in

tua iustitia propler inimicos meos, ,

et ilerum propter inimicos meos

direge in conspectu tuo uiam meam, id est: Reuoca me, ut de ‘Ewavayaye yap wé dyow, wore 30 inimicorum, qui me tenent, pote- daadAdEat tév Kkateydvrev éyOpéer.

state et ulnculis captiuitatis absoluas. EL quoniam addidit in Kai éaedy efarev tv tH Srxnrosbvy iustitia tua, id est sicut tibi mo. sov, rovréorw cabos 80s col éotiv 1 detestaris in rasura allenos ms 4ut abductus] adit reseruauit add. supra patrio] uel proprio in margine 5 reducto] dati(aum) add. supra re-

seruauil ms 7 timore suppl. in marg. loci 2¢m. 27 et] ait add. supra. Td ddyynodv pe — wowotnevov: Paris. 139, fol, 19%; Vat. 754, fol. 48; Vat. 1689,

fol. 21°" sub lemm., Qeodwpou *Avrioyeias (Mai, p. 390; P. G., 649C 9-D 6); Bar-

baro, p. 57. 12 wai v6] v6 om. P16 vv om. P17 bravedOav P.

PSALM 5 59 different from those you detest, but abhorrent on account of my sins beyond number, which drove me into the hardships of this captivity, by the abundance of your mercy shall enter your house. The entrance, he is saying, which my sins prevented, in that I was removed from my ancestral land and unable to enter your house, your mercy now restores to me on my return. J shall bow down toward your holy temple in awe of you. He brings out that previously, without the awe that reverence for the holy place and the divine worship normally instills, they entered the temple to perform the duty of prayer. So they promise to change their ways after return. Lord, guide me in your righteousness, on account of my enemies, direct my path in your sight (v. 8). Both expressions mean the same, guide me and direct my path in your sight—namely, Lead me on: direct my path in your sight means “toward you so that I may return to you,” since in Jewish belief God dwells on Mount Sion. So the phrase on account of my foes occurs in between both and has reference to both; he means, Lead me so that I may

be freed from the foes besetting me. And since he said in your righteousness—that is, as it is your custom | to judge righteously—he brings out at

60 THEODORVS MOPSVESTENVS ris tudicare, ostendit in sequen- xpivew ducatws, detkvvaw ebOds Garws

tibus quomodo aequum sit illum — avrév daadAayiiva dixaov tev éy-

ab inimicis erui, dum mores e0- 6pav, dd tod éxetvev tpdrov Ti rum et uitia producit in medium. darddaéw mroovpevos.

10. Quoniam non est in ore eorum uerilas, cor eorum uanum 5 est. Accussantur Babilonii, et tam mentis eis uanitas quam mendacii familiaritas inputatur, quique ob hoe non sint digni qui pro populo ludeorum imperent atque dominentur. Sepulcrum patens est gutor eorum. | Amore et asiduitate bellorum occisorum strage laetantur, et quia rem mortis operantur se- 10 pulcrorum uice longe horrorem foetoris eructant. Tanguis suis dolose agebant. Ad crudilitatis horrorem malumque fraudis adiungitur. 1. Ludica illos, Deus. Indica hie pro « condemna >» possitum est.

Quoniam, inquit, omnia in illis sunt quae merentur horrorem, ius- 15 tum est illos sententiam damnationis excipere, quia conuenienter pro uitae merilo sustinebunt. Nos igitur libertati, illos trade supliciis.

non sortiantur effectum. 2 Decedent a cogitationibus suis. Ea quae moliuntur contra nos

Secundum mulltitudinem impietatum eorum eapelle eos, reliqua. Et si nos, inquit, digni tua defensione minime ftudiecemur, in illos

tamen, propter ausus graues et impietatis nimietatem, conuenil iudicari.

12. Ht laetentur omnes qui sperant. Consequenter hie possuit 2 qui speranit, quod facere didicerunt captiuilatis tribulationibus eruditi. In aelernum exultabunt et inhabitabis in eis. Aeternum hic uitae

eorum tempus indicat qui de captiuitate redierunt. Quod autem ait laelentur rerum exigit consequentia, ut succedentibus prosperis 30 tristiliae amaritudo pellatur, — et perditio siue cessatio malorum laetilia consueuit esse iustorum. Inhabitabis uero in eis, hoc est: Com-

memoraberis in templo quod est Hirusolimis exstructum, ae si 10 laetentur ms, ut add. supra 14 hiie ms, et ita inferius 17 nos] litt. s

in rasura, nobis videtur prius scriptum libertatis 17m. tradi J-m. 6 dedecerunt ms 32 inhabitabis—~ est] litt. bis—esl ia rasura 33 si in rasura.

1 etOis] éFqs P.

PSALM 5 61 once how it is right for him to be freed from the foes by giving an example of their behavior. There is no truth in their mouths, their heart is frivolous (v. 9). It is the Babylonians who are being criticized, accused of both frivolity of mind and a habit of falsehood, and for this reason they do not deserve to rule and control in place of the people of the Jews. Their throat is an open grave: in their love and devotion to war they rejoice in the slaughter of the slain, and because they are engaged in a labor of death, they emit a dreadful stench from afar like graves. They act deceitfully with their tongues: to the horror of their cruelty the vice of deception is added. Judge them, Lord (v. 10). Here, judge is used in the sense of “condemn”: since everything about them provokes horror, it is just that they receive a verdict of condemnation, because it is appropriate for them to suffer in keeping with their life. Now that we are freed, therefore, consign them to punishment. - They will fall victim to their own schemes: may what they devise against us be to no purpose. To the measure of the vast number of their godless deeds drive them out and so on: 1f we were to be found hardly worthy of your support, it is still fitting for them to be judged on account of awful exploits and extreme godlessness.

Let all who hope rejoice (v. 11). He logically said here who hope because they learned to do it when schooled by the tribulations of captivity. They will exult forever, and you will dwell in them. Here, by forever he suggests the lifetime of those who returned from captivity.! Now, the sequence of events requires that he say Let them rejoice, so that the bitterness of sorrow would be expelled by the prosperity that followed, it being normal for the end or cessation of troubles to mean the joy of the righteous. You will dwell in them has this meaning: You will abide in the temple built in Jerusalem—as if | to say, Once we return, you will once more be the occu-

1. Most forms of the LXx and the text of his fellow Antiochenes include “in you” after “who hope.”

62 THEODORVS MOPSVESTENVS diceret: Reuersis nobis, iterum loci illus eris habitator testimonio eorum quae inter nos mira frequenter operaris. Ki gloriabuntur in te qui dilegunt nomen twwn. Consequenter omnia, quae secutura erant, enumerat. Deletis enim Babiloniis et 5 goluta captiuitate, populo erunt gaudia conferenda. 13. Quoniam tu, Domine, benedicis iusto. lustum appellat populum non uirtulis studio, sed | in conparationem Babiloniorum habentem sui notitiam conditoris. Domine, ut scuto bonae uoluntatis tuae coronasti nos. Dicendo uf (0 scuto admouit similitudinem per quam augmentum diuinae protec- tionis exprimeret; bona uero uoluntas clemens Dei cirea populum

liberalisque sententia. Ila autem ait ,

ut scuto bonae uoluntatis tuae ‘Os ravordla ti ebapeotice ote coronasti nos, ac si diceret: Valde gavdces ipds, rovréotw tH opocdpa

15 nos decreti auxilio communisti, dogaderrdry Boneia tis edapeout et honorabiles apud te simus tyceds cov, iva ein’ “Hv rapacetnullo hostiumledamurincursu. yeiv gpiv npeaév wot cai 4s édoApte autem cum de Dei loque- kivacas peradoivat ipiv dodadeias, relur adiutorio scutum uocauit, rary émiddEous cai évtinovs Kare20 similitudine a uiris petita stre- orynoas adBAaBeis nuds vré tev 10nuis, qui inérmes alios solent a Aepiov wavry dtatnpyoas, — Kados telorum ictibus scuti sui oppos- daAov cadécas tHv toi Oeoi Bon-

gsitione defendere. Geav.

PSALMVS VI

25 De peceato beatus Dauid pro- €Eopodoyetrat rH OcGg 6 paxaprio confitetur, quod Bersabae pios Aavid repi tis idias auaprias, mixtus admisit. Viimur autem jv cipydoato ovyxabevénoas ti his uerbis in tribulationibus con- BepoaBeé- Aéyet 0€ taira év oupstituti, in quas specialiter merito q@opais ov, év als wai éEnrdero duc

30 facti deformis incederat. THY apaptiav. 2 operairis ms 3 dilegunt in rasura 4 enumerant ms, WH, nt in rasura babilonisms 7-8 habentem].i. populum add. supra 10 scutoadd.supra admonuitms 15 decretuims auxilio] ab(latiuum) add. supra commonisti ms 17 ostium i@ m. 4 expli(cit) .u. incipit .ui. ms 96 confitetur] Wit. tetur im rasura 28 constituti+ ms 30 facti deformis] fornicationis add. supra. | ‘Os wavorkig — Borbeav: (Qeodwpov) Paris. 139, fol. 19%; Vat. 1682, fol. 29. ’EEopohoyetrat —~ apapriav: (Qeo* ’Avrio%) Paris. 139, fol. 20¥; Vat. 1689, fol. 23

(Mai, p. 390; P. G., 649D 8-11); Barbaro, p. 61. ,

PSALM 6 63 pant of that place on the evidence of the marvels you frequently perform in our midst. And those who love your name will boast of you. He logically lists everything due to follow: with Babylon destroyed and the captivity over, joys will be due to be bestowed on the people.

Because you, Lord, bless the righteous (v. 12). He calls the people righteous not by virtue of their pursuit of virtue, but through their having a knowledge of their creator in comparison with the Babylonians. Lord, you crowned us as with a shield of your good will. By saying as with a shield, he adopted a comparison to express an increase in divine protection; it is God’s good and merciful will for the people and his generous attitude. The phrase as with a shield you crowned us with your good will means “with the very secure help of your good will,” as if to say, With the security that 1t was your pleasure to accord us and with your decision to communicate to us, you made

us glorious and honorable and kept us completely unharmed by the enemy (nicely referring to God’s help as a shield).*

PSALM 6

Blessed David confesses to God his own sin, committed when he slept with Bathsheba.!' He recites it when in difficulties, by which he was also tested on account of his sin. |

2. The occurrence of the final sentence in Greek reveals the occasional expansiveness of the Latin translator’s rendition, which is as follows: “The phrase as with a shield you crowned us with your good will means, You have powerfully fortified us with the help of your decree so that we may be both honorable in your sight and unharmed by any attack of enemies. Moreover, when he speaks of God’s help, he appropriately calls it a shield, the comparison being drawn from vigorous men who customarily defend others, keeping them unharmed from the blows of weapons by the barrier of their shields.” 1. Cf. 2 Sam 11. This historical reference Theodore would have derived from Diodore, possibly also by noting the church’s use of this psalm as the first of the seven penitential psalms (the Latin text here, where the Greek is also extant, saying, “We recite it ...”).

64 THEODORVS MOPSVESTENVS 2. Domine, ne in furore tuo arguas me, neque in ira tua corripias me. Vt seruus, apud quem est domini magna reuerentia, cum conscius sibi fuerit peceati grandis admisu, non audet quidem in totum facti sui ueniam postulare, rogat tamen ut ita in se uindicetur ne castigatio modum accensa indignatione non teneat, ita et 5 Dauid argui quidem non refugit neque in totum declinat correptionis seuerilatem, sed supplicat non cum furore et ira, quae est mensurae nescia, in se uindicari. Hoe autem dicit humanae consuetudinis morem secutus, quoniam nos, cum ira in ultionem delicti ,

accendimur, iustitiae non tenemus mensuram. 10 3°, Miserere mei, Domine, quoniam infirmus sum. In tantum gra-

uiora uerbera ferre non possum, ut sim miserationi magis pro ipsa mei adtenjuatione uicinior: mala namque tribulationum, quibus propter peccalum meum traditus sum, omne robur meae ualitudinis adtriuerunt et possunt mihi ad emendationem uel sola sufficere. 15 36.48, Sana me, Domine, quoniam conturbata sunt usque ualde’ Ad augmentum dicti superio- Té adbtd petdves efrev* rd pév ris uim mali, quo tabefactae car- yap érap2zz4n re bor% pov 7d ioyvnes eius fuerunt, dicit etiam ossa pov roi ouvrpyspod Kai Tijs TapayNs

sentire, quae conturbata reddunt sapiornow, rd dé nal 4 poyh ov grauis adflictionisindicium.Quod éraszy~0y 06892, rouréott ovvtpi-

autem addit ef anima mea tur- aod pov tb cGpa dédv péypts adbata est walde, ita possuit ac si tijs tis yuyris 4 Tapayy. diceret: Tribulatio ista, quam pa-

tior, excesso corpore usque ad 25 animae interiora peruenit. 4>, Ht tu, Domine, usque quo? Quasi in longum ecastigatione protracta ait: Ht tu, Domine, usque quo? Interrogantis specie quaerit quando Dominus malorum eius terminum ponet, timens ne, si ultra

eilus protrahatur offensa, pondus uerberum fere non possit. 30 % ut seruus] adit non refugit add. supra 5 teneat] utadd. supra 7-8 ira in se-—uwindicari ws mesuraems Q9cum)]c*e ms dilictios 10 acendimur

i“m. i12posumms i3aditenuatione fm. 15 adtriuerunt] Wi. triuin rasura 16 sane prius scriptum conturbata] WH. bin rasura 17 dicti sup.].i. quoniam infirmus sum add. supra 2 addit]uelaitadd. supra 2% excesso] uel cesso sil in allis (7) 2°m. in margine 8 usque quo] .i. pones add. supra. Td aro —- rapayy: (Qeodampou ’Avrioyeias) Paris. 189, fol. 21; Vat. 1682, fol. 28

(Mai, p. 391; P. G.. 649 D 12-652 A 2); Barbaro, p. 63.

PSALM 6 65 Lord, do not censure me in your anger, nor correct me in your wrath (v. 1). A servant with great respect for his master, when he is aware of the commission of a great sin, does not even dare to ask for complete pardon of his sin, and instead begs that action be taken against him in such a way as to avoid chastisement exceeding limits once anger is aroused. So too David does not avoid censure or completely avoid the severity of correction, but asks that he not be punished with wrath and anger, which respect no limit. He says this in accordance with what is customary in human behavior, since when we are roused angrily to avenge a crime, we do not respect the limit of justice. Have mercy on me, Lord, because I am weak (v. 2): such is my inability to bear more severe scourging that I am closer to suffering by my very infirmity. In fact, the hardship of tribulation to which I was reduced by my sin eroded all the strength in my condition, and even of itself can be sufficient for my correction. Heal me, Lord, for my bones are quivering down to severely (vv. 2-3). He said the same thing with greater stress: while my bones are quivering sug-

gests the force of the impact and alarm, so too does my soul is disturbed severely, meaning, The alarm affected my body and penetrated to my very soul. And you, Lord, how long? as if he said in a long, drawn-out correction, And you, Lord, how long? In question form he asks when the Lord will bring his troubles to an end, afraid lest he not be able to bear the effect of the blows if his assault is prolonged further. |

66 THEODORVS MOPSVESTENVS 5. Conuertire, Domine, et eripe animam meam. Bene, ut irato et

_ qui auerterit ab eo faciem supplicat, quo conuersis in eum oculis _ exoratus aspiciat; quod uero ait eripe animam meam, quoniam ipsi specialiter adflictionis et meroris pondus incubuit. 5 Saluum me fac propter missericordiam tuam. Medicinam sibi fieri, id est a malis se erui inpertitu diuinae misserationis, inplorat, cum possit in sufragium ueniae multa a se prius bene acta numerare, quae utique sunt diuino testimonio conprobata; sed ut seruus offensam timens domini atque ad promerendam benignitatem eius 10 adtentior se ipse condemnat, nihil eorum in memoriam, quae bene egit, reuocare confidit, deleta aestimans omnia tanti admisione peccali; quasi nullius ergo iustitiae sibi conscius solam Dei misericordiam ad restitutionem salutis inplorat.

| 6. Quoniam non est in morte usque tui. Id non dixit absolute in 15 inferno | possitos mortis lege Dei obliuia sustinere, sed ita neminem esse Dei memorem ut peccatis satisfactionem possit adhibere el per penitentiam — quia non est penetentia de peccatis inferno — errata corregere: finem enim uitae huius sequitur expunctio _ futura meritorum. Hoe est ergo, quod uult dicere: Quoniam tempus 2 confitendi, id est penitendi, vitae nostrae finibus terminatur, hic ergo salis agendum ut reatus honera deponantur, ut remisionis sententia seueritatem ultionis anticipet: ubi enim est tempus poenitendi, ibi est tempus et ueniae; hie ergo, inquit, ubi est satisfactionis locus, pro errore supplico, quia uolo fieri de accepta remisione 25 securus. Ostendit autem in sequentibus quam sollicite satisfecerit, id est quod poenitentiam non usque ad uerba gusciperit, ul iuste uideatur indulgentiam postulare. ¢. Laboraui in gemitu meo usque rigabo. Pro praeterito futurum

tempus admouit: nam pro eo quod est laui et rigaui, ut sequenter 30 dicto superiori possit adiungi, lauabo possuit et rigabo. uarie 1-3 verba bene — aspiciat litteris instruuntur ad syntaxeos ordinem insi-

nuandum 4 ipsi] dauid add. supra 7 cum possit] adit inplorat add.

supra 7-13 verba cum possit ~— inplorat Mileris a-n instruuntur 11 rouocare ms omnia] opera bona add. supra 12 nullius] Wit. ius in rasura

sibi] litt. biin rasura 14 id om. t¢m. 16 peceatis] Wd. cati in rasura

17 quia — inferno suppl. in marg. in supplevi 18 errata] erra 72m. 19 ».

esse illum « pro torcularibus ». Sed, siue hoc uerum sit siue falsum, non uidetur magnopere requirendum, quia ad psalmi magis intellectum nitimur peruenire. Nam si sciatur tempus in quo psalmus decantatus est, potest qui- % dem superscriptioni, quod uera sit, perhibere testinonium, tamen non potest etiam dictorum notitiam tradere intellectumque reserare, sicul, e contrario, etiam si ignoretur tempus et falsa sit inscriptio, nihil intellectui commutat nee per hoc dictorum erit di-

ficilior et tarda cognitio. 30 9-11 v. 3; ef. Matth. XXI, 15-16 et supra, p. 11.

{ expli(cil) uli psal(mus). incipi(t) uiii ms 3 spiritu] .i. sancto add. supra

12 rebus] .i. operibus add. supra 20 decimas] deciemas ms, Hit. mas in rasura Ql et ideo] .i. uisum est uel constat add. supra ¥2 illum] psal-

mum add. supra 28 sicut] si ms =e in rasura 29 commutat] commo-

dat ms.

Kat év rovrw — napa rév Ayv@v: (co. avr.) Paris. 139, fol. 85%; Vat. 1689, fol. 30" (Mai, p. 391; P. G., 652D {1-653 A 5): Barbaro, p. 84,

PSALM 8 85 PSALM 8

In this psalm blessed David delivers a prophecy about Christ; under the influ-

ence of the Spirit he predicts that the children will sing his praises in the temple, both children at the breast and other infants.! Now, some commentators claim that this psalm was composed by blessed David even for people in general on the Feast of Tabernacles, when the harvest of crops happens, and hence is given the title “on the winepresses.’” Be this true or false, however, there seems no particular need for us to settle this, because we are interested

rather in arriving at the psalm’s meaning: if the time when the psalm was sung were known, it could provide confirmation of the truth of the title, but it could not also suggest knowledge of the contents and convey understanding; just as, on the other hand, even if the time were unknown and the title were false, it does not in any way change the sense, nor will knowledge of the contents thus be more difficult and slow in coming. |

1. Both opening sentences are extant also in Latin, the former reading, “In this psalm blessed David, filled with a prophetic spirit, predicts the Lord’s incarnation and speaks of events concerning Christ later fulfilled, thus soundly refuting the dishonesty of all the Jewish opposition.” 2. Theodore—like Diodore, but unlike Theodoret, who will be less rationalistic about the titles—sees no value in following up the significance of the phrase in the psalm title rendered “on the winepresses” by the LxXx translator, who erroneously saw gat in the Hebrew giftith, a term that also puzzles modern commentators. Unaware, like them, of this solecism, he argues that the (false) clue, even if of relevance to Sitz im Leben (not a usual concern for him and his Antiochene contemporaries), does little to help one grasp the meaning, dtdvota, the true object of a commentator’s search.

86 THEODORVS MOPSVESTENVS Notandum est sane illud contra heriticos,-—— qui quidem, ita ut

nos, tam uetus quam nouum testamentum recipiunt, — quoniam grandem differentiam inter Deum Verbum et susceptum hominem profetiae ipsius carmen ostendit, et tantam distinctionem inter 5 susceptum et suscipienlem facit quanta discritio inter Deum et

reliquos omnes inuenitur. A ludeis quoque psalmus iste in Deum et hominem, cui conueniant ila quae inferius dicuntur, indubitanler accipitur. Inter susceptum uero hominem et Deum Verbum, yguod diximus, tantam esse diuersitatem quanta est 109 omnis hominis ad Deum, ad naturae distinclionem uolumus

accipi, non ad honoris diuersitatem: nam honoris titulus in susceplo homine | omnem creaturaim longe transgreditur, quam quidem honoris eminentiam per coniunclionem personae homo Deo unitus aceipit. 15 Sed iam strictim carpentes singula, non patiemur expossitionem nostrain longius euagari, quoniam hoc nobis in omnibus facere psalmis propossitum est ut, relinguentes quae extrinsecus incurrere poterant, ea quae ad expossitionem pertinent sola dicamus.

2. Donine Dominus noster, quam admirabile est usque terra. % sancti Spiritus gratia reuelante in contemplationem futurorum adductus, ingenti stupore eonpletur et inter ipsa psalmi initia uocem admirationis emillit. Domine, inquil, Dominus noster, quam admirabile est nomen tuum in uniuersa terra, Hac autem uoce, quam magnitudo admirationis elicuil, spicialiter indicatur quoniam omnem % lterram praedicatio euangelii completura sit et gentes Christo post adnuntiationem fidei, relictis idolis, crediturae: per doctrinam enim euangelil in uniuersa terra factum esse admirabile nomen Domini conprobatur. Quod ergo ait Quam admirabile est nomen tuum ind uniuersa terra, uelut stupens ad rerum magnitudinem pronuntiat,

s0 et quod uidebat per consequentiam esse secuturum; recipietur, inquit, praedicatio euangelii in omni terra et nomen tuum erit 1-2 ut nos] .i. recipimus add. supra 3 deferentiam 1¢m., deff. corr. 4osten-

dat 1¢m. 5 faciat ms deum] .i. patrem add. supra 6 omnes] homines add, supra 7 cuij] .i. homini add. supra 8 et om. 1% m. 8-10 verba hominem — uolumus /itteris a-k supra aut infra additis instruuntur ad syntaxeos

ordinem insinuandum 9 quanta] diuersitas add. supra 15 strictim] breuiter add. supra 17 relinquentes] .i. cea add. supra 19 domine — noster] hie est sensus .i. nolinfed ef. (Asco.!, p. 59°) add. supra 20 reualante ms,

lit, an in rasura 2 initia in rasura %6 crediturae] sint add. supra 28 inom. Fm. 29 in suppleut 30 secuturumj supple e. g. proclamat recipielur] fa(turum) add. supra.

PSALM 8 87 It should at least be noted in opposition to the heretics—who, like us, in fact, accept both Old and New Testament—that the song of this prophecy brings out a great difference between God the Word and the man assumed, and draws as great a distinction between the one assumed and the one assum-

ing as there is between God and all others. By Jews as well this psalm is accepted unhesitatingly as referring to God and to the man to whom applies what is said below. Between the man assumed and God the Word, as we said, we want such a diversity to be accepted in regard to distinction of nature as there is between every human being and God, but not in regard to a diversity of status; in fact, the claim on status in the man assumed far surpasses every

creature, since the man received this eminence of status by his union with God through a joining of person. Let us now, however, take up details in regular order, and not allow our commentary to be further sidetracked, since it is our purpose in all the psalms to ensure that we leave aside what can be irrelevant and mention only what pertains to the commentary.

O Lord our Lord, how wonderful down to earth! (v. 1). Brought to a contemplation of future events by the revealing grace of the Holy Spirit, he is filled with great astonishment and utters a cry of wonder at the very beginning of the psalm. O Lord our Lord, how wonderful is your name in all the earth! Now, by this cry, which the extent of his wonder drew forth, he suggests in particular that the preaching of the gospel would fill the whole earth, and the nations would abandon the idols and believe in Christ after the preaching of the faith; he confirms that through the teaching of the gospel the Lord’s name

is made wonderful in all the earth. This, then, is the meaning of how wonderful is your name in all the earth, as though in uttering it he is astonished at the extent of the event and what seemed to follow as a consequence. The preaching of the gospel, he is saying, will be accepted in the whole earth, and your name will be | famous wherever word of your teaching penetrates.

88 THEODORVS MOPSVESTENVS celebre quaqua doctrinae tuae sermo peruenerit; quod quidem per ea quae sequuntur fecit esse manifestum. Quoniam eliuata est magnificentia tua super caelos. Ita, inquit, omnes mundi partes honor tui nominis occupauit, ut amplitudo

gloriae tuae, emensa terrarum breuitate, ad caelorum altiora 5 peruenerit; hanc enim de te notitiam cuncta mortalium pec-

rum. ,

tora reciperunt, quam haberi de Deo conuenit et opifice caeloKx ore infantium et lactantium per fecisté laudem. Hoc in Domino

opere est et rebus impletum: ingredienti enim Hirusolimam occu- 10 renles paruuli | cum palmarum ramis et olearum frondibus clamauerunt dicentes Osanna in eacelsis, benedictus qui uenit in nomine Domini. Quae quidem dicta de Christo adplicat psalmi praesentis oraculum; conuincit etiam Iudeos, qui rebelli animo manifestas profetias inpugnare non metuunt; atque ideo etiam beatus Dauid, 15 immo sancti Spiritus gratia, ita dispensauit, ut hic profetia, quae in Christo dicta est, alia quae euidenter facta sunt miscerentur,

per quae etiam illa, quae superius in honorem eius relata sunt, ad ipsum pertinere nullus ambigeat. Propter inimicos tuos, ut distruas inimicum et defensorem. Lau- 20 dem, quae ea infantium ore procesit, ob hane causam dicit Deum perficisse, ut inimicorum suorum, id est Judeorum, uel infidilitatem conuinceret uel inpudentiam confutaret: ideo enim paruuli Dei sunt uirtute et gratia congregati, ut rebus ipsis ea quae de Christo praedicta sunt implerentur et honoris dominici magnitudo aperte psalmi 23 testimonio diceretur. Inimicum uero et defensorem uocat populum ludeorum, quoniam non suscipiendo, immo persequendo Filium Dei, manifestas in Deum professi sunt inimicitias, legis ut a Deo datae defensores se esse simulantes. 4. Quoniam uidebo caelos usque fundasti. Cognoscam, in quit, el 30

credam omnium esse factorem; pro «intellegam» atque « cognoscam» possuit widebo. Haec Deo Verbo ita manifeste dicuntur, 3 Cf. Matth. XX1, 8ss. ef supra p. 11-12.

2 sequuntur] sqfir ms, litt. qnr in rasura 6 mortalium] .i. hominum add. supra 12 in nominej .i. filius add. supra 16 profetia] ab(latiuum) add. supra = {7 alia quae] testimonia add. supra 19 ipsum] ehristum add. supra ambigeat] ul add. supra 24 rebus] operibus add. supra —-26-_- uero suppl. in marg. 30 cognoscam] supple e. g. te, Deum 3i omnium] creaturarum add,

supra 32 de suppleui.

PSALM 8 89 This, in fact, he makes manifest in what follows. Because your magnificence is exalted above the heavens, esteem for your name so possessed all parts of the world that the extent of your glory spanned the limitations of lands and reached to the heights of heaven; every human breast accepted this news, as was appropriate in regard to God, maker of the heavens. Out of the mouths of infants and babes at the breast you have prepared praise (v. 2). This was fulfilled in actual fact in the case of the Lord: when he was entering Jerusalem, children came running with palm branches and olive leaves and cried aloud in the words, “Hosanna in the highest! Blessed is he who comes in the name of the Lord.” The oracle of the present psalm is in fact a reference to what was said of Christ, overcoming the objections of Jews, who in their obstinacy have no qualms about calling into question prophecies that are crystal clear. Blessed David—or, rather, the grace of the

Holy Spirit—so disposed that here with a prophecy that is in reference to Christ other things that clearly happened were combined, and through them as well no one should be in any doubt that what was conveyed above in his honor refers to him. On account of your enemies, so as to destroy enemy and defender. He says that God prepared the praise that proceeded out of the mouths of infants with the purpose either of overcoming the infidelity or of refuting the audacity of his enemies, that is, the Jews. Hence, children were assembled by the power and grace of God so that what was foretold of Christ should be fulfilled in actual fact, and the greatness of the Lord’s dignity should be confirmed by the psalm. By enemy and defender, on the other hand, he refers to the people of the Jews, since by not accepting—and, in fact, persecuting—the Son of God, they manifested open hostility to God while pretending to be defenders of the law given by God.

Because I shall see the heavens down to you have put in place (v. 3): I shall come to know and believe that he is maker of everything (using see for understand and learn). Now, this so clearly refers to God the Word | that

3. Cf. Matt 21:9, 15-16.

90 THEODORVS MOPSVESTENVS ut nemo possit uocem contradictionis opponere: siquidem et ipse Dominus in euangelio, cum Scribae ac Farisei dicerent: Non uides quae isti dicunt? et agerent ut sua Dominus correptione paruulos a laudandi studio summoueret, respondens ait: Etiam, Non legistis 5 Ka ore infantium et lactantium perfecisti laudem, ostendens ideo illa a beato Dauid esse praedicta quoniam erant operibus ac rebus implenda. Quae quidem de ipso esse profetata constat atque ipsi manifestissime conuenire, yuoniam addidit in sequentibus dicens: 5. Quid est homo quod memor es eius usque sub pedibus eius. 10 Vnus atque idem et Deus Verbum, cui principia psalmi constant, et homo his, quae inseruimus, dictis esse signatur, culus memor est et quem uisitat et quem minuil paulo minus ab angelis, quem honore coronat et gloria et quem constituil super opera manuum suarum. In quo quanta sit naturarum diuersilas hine ostenditur, 45 quod eius, cuius Deus meminisse dignatus est, ita humilis est condicio atque mediocris, ut collecta haec in illam, quam diximus, beatus Dauid stupeat ac miretur. Nam cum dicit: Quid est homo quod memor es? et reliqua, nalurae nostrae aperte indicat uililatem el quae non sit tanti meriti, culus debeat Deus ita meminisse, ut 2 unitam sibi etiam titulo honoris exaequet: ob hoc enim profeta Dei bonitatem cum stupore miratur, quoniam ita humilem uilemque naturam in consortium suae dignitatis adsciuerit. Deum ergo esse Verbum qui memor fuerit, qui uisitauerit, qui imminuerit hominem paulo minus ab angelis, qui gloria ef honore coronauerit, ostensum % est sufficienter. Qui uero sit iste homo, in quem tanta beneficia conlata sunt, ab apostolo Paulo disecamus dicente: Testatus est autem quodam loco quis dicens Quid est homo quod memor es eius usque sub pedibus eius, et adiungens dicit: Hum, qui paulo minus ab angelis minoratus est, uidimus Iesum propter passionem mortis 30 gloria et honore coronatum. 9-5 Matth. XXI, 16; ef. supra p. 11, alque Cosmas Indiscopleustes, Cirrist, Top., $52 AB 19-13 ¥. 6. 96-30 Hebr., I, 6-7. 9; cf. supra, p. 11-12.

1-4 verba siquidem — legistis Wit. a-d supra positis instruuntur ad synta-

xeos ordinem proponendum 3 isti].i. paruull illi add. supra 7 ipso... ipsi]

christo add. supra 9 est om. 17m. 15 miminisse ms 16 quam] quae ms 19 memisse ms % suillicenter ms qui uero] interro(gativum) add.

supra %6 testatus] distatus ms 9%8-30 verba et adiungens — coronatum litt. a-l instruuntur ad syntaxeos ordinem insinuandum; in margine legitur: hic ordo, qui minoratus est paulo minus ab angelis propter passionem mortis 28 adiungens] .i. paulus add. supra 29 lesum om. J¢ m.

PSALM 8 9] no one can possibly raise a voice in objection. The Lord himself, actually, in the Gospel, when the scribes and Pharisees asked, “Do you not see what they are saying?” and tried to get the Lord to discourage the children from their actions in praise of him by rebuking them, replied, “In fact, have you not read, ‘Out of the mouth of infants and children at the breast you have prepared praise’?’”* thus showing that this had been forecast by blessed David because it had to be fulfilled in actual fact. Now, it is clear that this had been prophesied of him and manifestly is applicable to him, because he goes on to say in what follows, What is the human being for you to be mindful of him down to under his feet? (v. 4). By these words that we have quoted is indicated both God the Word, to whom the beginning of the psalm applies, and the man of whom he is mindful, whom he visits, whom he has made a little less than the angels (v. 5), whom he crowns with honor and glory, and whom he placed over the works of his hands (v. 6). How great is the diversity of natures in him emerges here 1n that so lowly and insignificant is the condition of him whom God deigned to call to mind that blessed David was struck with astonishment and wonder at their combi-

nation in it, as we said. I mean, when he says What is the human being for you to be mindful and so on, he openly implies the lowliness of our nature and the absence of merit of the one of whom God is supposed to be so mindful as even to give it equal claim to honor in being united to him. This is, in fact, the reason for the prophet in his astonishment to marvel at God’s goodness, that he combined in association with his dignity such a lowly and insignificant nature. It therefore is clear enough that it is God the Word who was mindful, who paid the visit, who made the human being a Jittle less than the angels, and who crowned him with glory and honor. Let us learn from the apostle Paul who is that human being on whom such great benefits have been bestowed, when he says, “Someone has testified somewhere, “What is the human being that you are mindful of him ... his feet,” and going on, “We see Jesus as the one who was made a little less than the angels, now crowned with glory and honor on account of the suffering of death.” |

5. Heb 2:6—9.

4. Matt 21:16

92 THEODORVS MOPSVESTENVS Ata rotro rotvuv tiv Grandis igitur di- Ideo ergo differennev. Otaopay tod te ferentia inter Deum tiam quidem Dei VerGeot Adyou kai toi ad- Verbum et suscep- bi et recepti hominis vadnpbevtos dv@perov tum hominem lectio- tantamnobisostendit TogavuTyy Huly dekvvow ne psalmi praesentis psalmus. Diuisa vero 5

6 Waduds* dinpypéva dé ostendilur; quae e- haee in nouo testaTaira ev TH Kaw ola- liam nouo quoquete- mento inueniuntur: Oyxy evpioxera, tot pev stamento similiterin- Domino quidem in se Kupiov ép éavrov Xap- dicatur:namDominus accipiente primordia Bavovtos ta mpdtepa in euangelio quaein- psalmi, in quibus fac- 10

Tol yahuod, év ois ter principia psalmi torem eum dicit esse womtyy te avrov . Patientia pauperum non peribil in fimem. Pauperes more suo uocal Israhelitas; et expectationem, inquit, eorum, quam de conferendo diuino adiutorio susciperunt, inritam esse non patietur. Patientiam hie pro expectatione dixit; ita namque et Symma6 chus interpraetatus est: Eapectatio quietorum non peribit in finem; eltiamsi tempus pati illos aduersa permitat, non tamen in longum eius ultio protrahetur.

20. Lesurge, Domine, non confortetur homo. Acingere in ullionem, ne insolescant qui nos tribulant successu prosperitatis 10 elati.

ludicentur genies in conspectu tuo. ld supliciis subdantur et morti. Nam iudicentur beatus Dauid pro « confundentur » ponit, ul est illud: Iudica illos, Deus, id est Condemna. Gum autem non condemnationem sed ultionem postolat non dicit: Zudica illos, sed 15 ludica illis. Per omnes prope psalmos tali distinctione uerbi, hu. lus soluit ambiguum, ul inimicos dicat Iudica — id est Condemna, nobis uero ludica — id est Vitor adsiste. 21. Constitue, Domine, legislatorem super eos Cum uelut soluta

libertate nullum se habere Dominum suspicantur neque censura 20. legis aliqua conteneri, el ab hoc etiam peccare non metuunt nee ipsi pro male actis aestimant uindicari; cum igitur pro iniquitate in nos admisa senserint ultionem, scient et agnoscent quoniam sit illis et nobis commonis iudex et Dominus,—is profecto, quem nos confitemur et nouimus, — qui in uindictam nostri seuerus ex% steterit, ul inlato suplicio meritum operis exerciti in nos cogerentur agnoscere; hoc enim ipsum apud eos uicem legis implebit, id est: inlata supplicia docebunt eos, ut seruos et subditos Domino esse se nouerint qui in peccantes soleat seuerissime uindicare. Consequenter intulit: 3 Ps. V, 11 15 of. Ps. IX, 30; XXXVI, 38; CIX, 6.

{ peribit] ibit 77m. @ uocat] dauid add. supra israhelitas| litt. rahe in

rasura expectationem] spectationem i¢ m. 4 hiic ms 5 quetorum ms 6 illos] sanctos add. supra 8 fortetur z m, 9 sucesu ms Ii iudicentur] i. confundentur add. supra conspectu] spec ms est supplevi suplicis I¢m. sudantur fm. {4 contemnationem ms 15 uerbi huius] iudico add. supra 17 iudica om. 1* m. 18 cum uelut] adit non est iam?) add. supra 19 liberate ms 26 implebit] uel u add. supra, hoc est impleuit 27 docebant mts.

PSALM 9 111 not perish forever. In his usual fashion he refers by poor to the Israelites. He will not allow to go unrealized their expectation, he is saying, which they

adopted regarding the gift of divine help. By endurance he meant expectation, which is the way Symmachus rendered it, “The expectation of the peaceful will not perish forever’: even if he allows them for a time to suffer adversity, yet their revenge will not be long in coming. Rise up, Lord, let human beings not grow strong (v. 19): address yourself to punishment lest those puffed up with the arrival of prosperity and causing us distress grow too confident. Let nations be judged in your presence—that is, let them fall victim to punishment and death. Blessed David, in fact, used

judged for confounded, like the verse “Judge them, Lord” to mean “condemn”’’; but since he demands not condemnation but vengeance, he does not say, Judge them, but, Be a judge for them. In almost all the psalms he gen-

erally employs this word in a twofold sense: judge enemies in the sense of “condemn,” but, judge us in the sense of “be our avenger.” Appoint a lawgiver over them, Lord (v. 20): they form the opinion that as though in complete liberty they have no Lord over them and are not restrained by any legal control,

and for this reason are not afraid even to commit sin and believe that they will not be punished for evil behavior. Since, then, they have experienced punishment for injustice committed against us, they will know and acknowledge that they and we have a judge and Lord in common—namely, he whom we confess and know—who appeared in all severity to avenge us, with the result that they are obliged to acknowledge by the imposition of punishment what their behavior toward us deserves. This very fate will take the place of a law among them; in other words, the imposition of punishment will teach them to know that they are slaves and subjects of a Lord who is in the habit of punishing sinners most severely. Hence, he goes on, | And let the nations

112 THEODORVS MOPSVESTENVS Et sciant gentes quoniam homines sunt. Id est castigationibus Suis se ipsos cogantur agnoscere et condicionem propriam confiteri quia non ab alio facti sunt, sed te Dominum, etiamsi nolint, pa-

tientur inuiti. |

22. Vi quid, Domine, recissisti longe? Vsque ad hunc locum de 5

uicinis gentibus sermo fuil, quae adsiduo filios Israhel incursu belloque quatiebant; hinc uero contra ipsius populi potentes, qui tenuiores quosque uexabant, omnis querella consurgit. Nam tam apud Syros quam apud Ebreos alter psalmus hinc incipit. Quod autem dicit Vi quid, Domine, uox percunctationis est, non que- 10 rellae. Ostendit autem quod sit rationis aliquid, propter quam patiatur Dominus sub diuitum iniquitate laborare pauperem, quam quidem rationem ignorantibus taceret, ut ius sit quam temerarium

quippiam contra Deum ore proferre: credere namque oportet quo | niam factor omnium curam proprii operis non omittat. Vnde, si est 15 illi rerum suarum sollicitudo, non in totum disimulat id qued operatus est aliorum iniquilate uexari. Affectionaliter autem, non localiter, Deus uel recedere uel accedere dicitur— nam qui ubique per naturam est omnibus semper praesens.

Dispicis in oportunitatibus in tribulatione. Id est pateris nos 20 tribulationibus atteri, quarum oportunitas adiutoria tua potest apud | nos gratiae maioris efficere. 23-24>, Dum superbit imupius incenditur pauper usque benedicitur.

Consequentia dictorum hune H axodov@ia tis ctavotas éotiv % habet ordinem: Dum superbit int airn* “Ev tH SnrepnpzvedecOat tov pius incenditur pauper, quoniam 20867 éu-nupiGeras 6 RTO OG, OTe ETat-

laudaiur peccator in desideriis veitvat 6 apaptmdds tv tats émOuptacs animae suae. Compraehenduntur iz buy%s abtod- Td O€ cuAAapBein consiliis autem quibus cogitant vovrat év diaBoudtore of¢ diadoyi{ov- 30 ipsos] ipso 77m. cogantur] imp(eraliuum) add. supra 3 ab alio] ab-

lio ms sunt in rasura 6 ihl ms, israhel add. supra 10 percunctionis ms 13 quid 2* m., quidem add. supra temerarium] HH. u in rasura 18 rececedere fm. accedere] .i. lle add. supra 1 alteri 7° m. 21-22 verba quarum — efficere litteris a-h insitruuntur ad syntaxeos ordinem insinuandum

$2 gratiae] .i. esse subaudit add. in margine 27 incenditur] inditur ms. ‘H dxodov@ia — adxédacw: (anon.) Paris. 189, fol. 30"; Vat. 1499, fol. 38v (anon.); Vat, 1689, fol, 38'-¥; Barbaro, p. 103 (Theodori Antiochensis).

PSALM 10 113 know that they are human—that 1s, by their chastisements let them be forced to acknowledge and confess their proper status, that they were not made by anyone else, and instead will accept you as Lord, albeit unwillingly. PSALM 10

Why, Lord, did you stand far off? (v. 1). While to this point the theme concerned the neighboring nations that terrified the children of Israel by constant

invasion and warfare, from here onwards, by contrast, all the complaint is directed against the mighty ones of the people itself who thus far were harassing the less fortunate, a different psalm beginning at this point in both Syriac and Hebrew.’ Now, the remark Why, Lord? expresses a question, not a complaint. He brings out what the reason is why the Lord allows the poor person to experience difficulties from the injustice of the rich, a reason he is silent about to the ignorant with the result that there are grounds for some rash person to make complaints against God. After all, we must believe that the creator of all does not neglect his own work. Hence, if he has care for

what is his own, he does not completely turn a blind eye to the effect of being harassed by others’ injustice. Now, God is said to move away or come close in terms of disposition, not place, he by nature being everywhere and present to everyone. Why do you look down on us in good times and in bad? That is to say, You allow us to be affected by bad times, and they can be good times for your help to bring us greater grace. While the godless acts disdainfully, the poor person is inflamed down to is blessed (vv. 2-3). The sequence of meaning is as follows: The poor person is inflamed by the disdainful behavior of the godless because the sinner 1s commended for the desires of his soul. The statement They will be caught up in the schemes they have devised | occurs in the middle, being placed in the

1. Theodore already has conceded the propriety of the division of the single Lxx psalm

into two, as occurring in the Hebrew and confirmed (in his view, i.e., Diodore’s) by the change in content. It is also convenient for us to adhere to this numbering, which is that of modern versions, based as they are on the Masoretic Text. Consequently, the numbering of the psalms used for the English translation will subsequently be different from what appears in Devreesse’s edition.

114 THEODORVS MOPSVESTENVS interpossitum est propter metri va dia pécou eipyrat, ta Oé Ota necessitatem. Non enim soluta yéoov wapeuBéBrAnrat dia Td pérpov.

oralione psalmi conscripti sunt, ‘Crredy yap ov Aoyadyy eipnrat ta sed mensuris certis et numeris; tév WaApdv, dAAa pétpw TiVvl, brép

5 ad custodiam ergo disciplinae roi od feo@a td pérpov, aodAakis aliquid frequenter inseritur, ut twa évriferat Oia tov pécov, oidv est hoc quod possuimus et alia éotw pév atrd rovto — evpyoopev 06

similia, quae sepe Inueniuntur «ai érepa. Bovderar O€ eiwety Ott huius modi. Vult autem hoc | di- 4 tov doeBots twepnpavia Kai 7 10 cere, quouiam elatio profani ho- edaxpayta, kai td éwaweicfa wapa minis atque prosperitas et hoc, advrev atrov ép ols ddikav éréquod a multis pro opum conge- povus aAovre?, xai émi tovros Oavstione laudutur atque suscipitur, pateoQat rapa tév aohdGv Ot’ ov —- quem nequilia pro morum de- éyxadeTcOa cai juceta Par dia tov 15 formilate facere deberet exosum, tpdrov axpocfkev, pedoves éxtrKet ——ignem in osibus pauperis of- rév wévyra’ Avwel péev yap mWpon-

fensionis ac merorisaccendat; qui youpévws 4 adikia Tovs évyTas, quidem contristatur primo loco Avwet dé adrots pedves td Tods de iniquilate quam sustenet; cre- dd«oivtas avrols py Ciddvat dikas 2 scit autem amaritudo eius quo- wapaypijua, ddd’ ért éEeraleo@at ev niam is qui iniquus in illum fuit edrpayia rapa wavtwv Bavpafouenon solum nulli uindictae subia- vous dia tov wepidvra wovrov €&

cel, sed etiam rebus bene sibi ddimtas. ouv dxoAovbia Tis ctacedentibus eleuatur alque adu- volas atry, 70 0€ Oia pécov — td 2% latorum laudibus insolescit. Ita suddAxpBevevrar év JraBouriors cic est ergo conexio recta uerborum. d.adoyifovra: — aepi tev mAoVotwv

Quod autem interpossitum est, Aéye’ év abrois pyaw oic¢ diadoyiid est Conpraehendentur in con- Covra: ovd\av.Bavovrat, rovréotw 7’ siliis quibus cogitant, de ipsis di- atvrév tév idiwv évOuynpatwv xarauilibus dicitur, quo non inlocum = xpivovrat xai ovvdyovra Kai cvve-

sint iniquitatum suarum inpuni- Goivra eis tyv toi Geoti daddatate potituri; namdum malaopera ow. pessimis consiliis ordinant et id, quod nequiter facturi sunt, deli35 beratione commoniant, continuatione peccatorum usque ad excipiendae ultionis tempora perdu-

cuntur. ,

1 metri] Wid. etri inrasura ‘55 disciplinae].i. metriadd. supra 93 rebus] opibus add, supra 26 conexio] ut praediximus add. supra.

PSALM 10 115 middle for the sake of the meter. You see, since the body of the psalms was composed on the basis not simply of content but also of some kind of meter, frequently to preserve the meter something is inserted in the middle, as in this case, and we find other cases as well. Now, the meaning 1s, The arrogance and the prosperity of the godless, their being commended by everyone for their ill-gotten gains, and admired by the general run of people for what should on moral grounds bring them censure and hate, distresses the poor person greatly. While it is particularly the injustice that grieves the needy, what affects them more keenly is the fact that the wrongdoers are not immediately called to account, and instead are admired by all for still appearing to enjoy prosperity on account of the proceeds of injustice. The sequence of meaning, then, of the part in the middle, They will be caught up in the schemes they have devised is in reference to the rich: they will be caught up in what they have devised—that is, they will be condemned by their own desires, assembled together, and led off for God’s sentencing. |

116 THEODORVS MOPSVESTENVS 25. Huacerbauit Dominum peccator. Exacerbauit, dum est et uita

inprobus et iniquus in pauperem. Hinc iam quae sint diuitum ad peccandum studia expraemitur, et quas frequentent delictorum specles indicatur.

Secundum multitudinem irae suae non quaerit. 5 Dum diripiendi auidus est et Ata thv bwepBodyv dyot tis bapauperi, quem nudat, infensus,ad eoy@avias abroi Kai Toi Guyot rou Deum oculos non retorquet,neque xara tv. wevyTwv, ovK exQytet Tov intellegit quod possint conditori deomwdrnv ode voet bri aTAPETKOV

suo quae fecit opera displicaere. air@ rd ywopevor. 10 Non est Deus in conspectu eius. Iniquitatum, inguit, cumulo et superbiae tumore lumen in eo rationis extinguitur, nec aliquando mentis eius oculos reuerentia creatoris ingreditur. 26. Inquinatae sunt uiae illius in omni tempore. [deo omni tempore sordidi operis squallore turpatur, quoniam ab ea, quae purifi- 15

care solet oculos suos, Dei contemplatione, detorsit; necesse est enim eum, qui iudicem non timet, delicta et cremina semper augere. Auferentur iudicia tua a facie eius. Nullum, inguit, malorum operum formidat, aut futurum arbitratur examen; et ideo bene possuit @ facie eius, illi scilicet futura non uidentur esse iudicia, non quia non 20

sint futura, sed quia ille hoc in animum malae persuasionis induxit. Omnium inimicorum suorwm dominabitur. Motauit tempus; nam pro « do- Evadrayh xavraida ypdvou, avri minatur » dominabitur dixit, ut tod « katvakupievet >*° TO yap ‘ywope-

id quod inique faciebat ostende- vov bad trod ddikoivTos Ouryettat, 2%

ret, id est: quoniam nihildeiudi- dyri to ia todto xdvTwev Kparet ciis Dei cogitat, ideo dominationi ai ravras dpedds dduei. Dapéoresuae subicere omnes nititur, et pov dé Svppayos efwev: Navtx; robs inique cunctos oppraemere non éyfgods xito5 éxoued.

ueretur. Manifestius hoc Simma- 30 chus possuit: Onunes inimicos suos exsuffiat, id est aut contumaciter

tractat aul uiliter. i uila] ab(latiuum) add. supra 12 n(on) ms 18 ereatoris] .i. dei add. supra 18 nullum].i. examen add, supra’ = 19 fulurum] non add. supra —- 90 illi] malo

homini add, supra 21 illi ms 28 subiecere ms 31 omnes add. supra, Aca ryv vrepBodnv — ywopevov: (Qeo’ avrio%) Paris. 139, fol. 30%; Vat. 1689,

fol. 39 (Mai, p. 892; P. G., 653 4-7). "Evadrayi — éxpued: (Qeoddpov) Paris. 189, fol. 3Cv: Vat. 1682, fol. 39 (Mai, p. 892; P. G., 653 C 7-12); Barbaro, p. 104 (Theod. Antiochensis),

PSALM 10 117 _ The sinner provoked the Lord (v. 4). He provoked him by being of dissolute life and unjust to the poor. Here there is reference to the involvement of the rich in sin and mention of the sorts of crimes they repeatedly commit. In the intensity of his wrath he will not conduct a search: on account of the excess of his arrogance and his anger against the poor he will not seek out the Lord or understand that what is done is unpleasing to him. God is not before his eyes: by the vast number of injustices and the flush of arrogance the light of reason is extinguished in him, and at no time does reverence of the creator enter his mind’s eye. His ways are profaned at every moment (v. 5): he therefore is stained

at every moment with the squalor of his sordid enterprise because he has turned his eyes away from what normally purifies them, the contemplation of God. It is inevitable, you see, that the one who does not fear the judge augments his crimes and misdeeds. Your judgments will be removed from his view: he shrinks from none of his evil exploits nor does he have a thought of a future interrogation. Hence the appropriate mention of from his view—that

is to say, to him there seem to be no judgments in the future, not because there are none in the future, but because he convinced himself of this by evil persuasion. He will gain control of all his foes. There is a change of tense here, too, to mean “He gains control.” He is, in fact, describing what is done by the wrongdoer—namely, for this reason he is in control of everyone and mercilessly wrongs them. Symmachus put it more clearly: “He snorts at all his foes.” |

118 THEODORVS MOPSVESTENVS 2%. Diwtt enim in corde suo usque malo. Hoc sibi, inquit, cogi-

tatione persuassit quoniam a prosperitate praesenti nullis aduersilatibus deducatur, neque commotationem aliquam ita sustineat ul in locum felicitatis eius aduersa succedant. Dicendo autem a 5 generatione in generationem continuationem uoluit temporis indicare; quod uero possuil Dixit enim, non quia in talem diues uocem erumperit, sed quia ila agat atque ila pauperes oppraemat ut merito secum ita loqui uideatur, quasi nihil mali sit ipse pasurus atque, oblitus naturalis infirmitatis, neseiat quod sit post omnia, 10 quae fecerit, mala moriturus. 28. Cuius maledictione os plenum usque dolo. Non solum iniquus iniquitatibus occupatur, sed etiam cuncta lingtae uitia familiaritaritate facta concelebrat, ut neque maledictum a uerbis eius aliquando,

neque calliditas et circumuentio deesse uideatur; per haec autem 145 omnia tota uitia eius | prauitas arguilur. Sub lingua eius labor et dolor. Laborem et dolorem dicit quae inalis studet frequenter incutire;ad facienda, inquit, mala promtusac paratus.

29. Sedet in insidiis cum diuitibus usque innocentem. Non unus,

sed mulli talis studii in populo esse signantur, qui sibi in opprae2% slonem pauperum operas multas et adiutoria soleant alterna praebere: non, inquit, — quod habet in se notam iniquilatis publicae, — aperte tenuiores quosque deripiunt, sed callide excogitant quo ad nuditatem eorum colore perueniant, ut id, quod faciunt inique, specie honestatis inuoluant. Insidias ergo appellat occulta consilia 2} quibus disponunt, ut id, quod agunt, rationis non malitiae esse uideatur; quod quidem studium est familiare eis qui patrimonia sua uolunt semper augeri. Oculi eius in pauperem respiciunt. Semper, inquit, ante oculos elus, quem circumscribere conatur, pauper occurrit. Ostendit per 30 hoc, quoniam iugis rapinarum meditatio in eius corde uersetur.

30. Insidiatur in abscondito usque sua. Non leui, inquit, sed infinito cupiditatis igne succenditur. Insidiatur ut rapiat pauperem usque eum. In totum mentis callidae uersatur ingenium qualiter inlaqueari pauper possit et dissipari. dsusteniat ms 6 possuit]dauidadd. supra Zagat] diues add. supra 9 quod]

quidms 12lingaems,l.1élinga i4uideturt¢m. 15uital¢m. 16 quae] mala i. laho(rem) et dolo(rem) add. supra 18insedisms 1 puplicae ms 92 quo] quod ms 32 insidiatur] indicator ms 34ingenio ms poss+it ms dissipi ms.

PSALM 10 119 He said in his heart, in fact down to evil (v. 6): he convinced himself that he would not be diverted from his present prosperity by any adversaries or so be affected by any disturbance that adversity would take the place of his enjoyment. Now, by saying from generation to generation he meant to suggest continuity, and he put He said, in fact not that the rich person said as much, but because he so behaves as to oppress the poor to such an extent that it is just as if he were talking this way to himself, as if he for his part would suffer no trouble, unmindful of his natural infirmity and unaware that after all the evil he committed he would die. His mouth is full of cursing down to deceit (v. 7): far from being involved only in injustices, the unjust man also conducts all his vicious deeds with a smooth tongue so that no curse ever seems to issue from his mouth nor does he seem to be short of sweet-talking and half-truths. By all these vicious actions his utter depravity is established. Trouble and deceit are under his tongue. By trouble and deceit he refers to the evil that he is ever striving to cause; he is ready and willing to practice them, he is saying. He lies in hiding with the rich down to the innocent (v. 8): not simply an individual, but many are notorious for this intrigue among the people, being in the business of practicing many acts of oppression against the poor and assisting others to do so. Not that they openly rob all the less affluent, this being too obviously a sign of flagrant injustice, but that they cunningly plan how to dress up their barefaced actions so as to wrap their unjust behavior in an appearance of respectability. By in hiding, therefore, he refers to hidden schemes by which they arrange that what they do seems to be the result not

of malice but of reason—a practice common among those always on the watch to add to their fortune. His eyes are on the poor: the poor person is always the center of his attention, and he tries to get the better of him. By this he brings out that he is ever pondering robbery in his heart. He lies in wait under cover down to his den (v. 9): he is aflame with no feeble flame, but with an infinite fire of avarice.’ He lies in wait to snatch the poor down to him: he is totally absorbed in the scheme of his clever mind as to the ways in which the poor may be ensnared and despoiled. | He will

2. We have no comment from Theodore on the phrase “like a lion in its den.”

120 THEODORVS MOPSVESTENVS dl. In laqueo suo humiligbdié ewm. Laqueum uocat fraudem quae

est ad capiendum diuitis arle conpossita. Inclinanit se et cadet usyue pauperum. Posteaquam enumerauit quibus studiis uita rapacium diuitum essel intenta, quam in se noxio opere manciparent seueritatem ultionis adiungit — quae omnia 5 ueluti uestigio male facta consequitur: cum, inquit, se crediderint oppracsisse pauperes, tune eos ruina exitialis inuoluet et tune lapsus uitae | censura uindice sustinebunt. 32. Dixit enim in corde suo usque in finem. Hnim in hoc loco non est conuenienter possitum, quia non causa id aliqua postula- 10 uit; etiam locis ) inproprie coniunctiones possitas inuenimus. Hoc ergo uult dicere: Quando diues conputauerit sibi iam se pauperem subiecisse, tune in eum ultio iusta consurgit; ita enim sibi persuasserat atque ita omnia in affliclionem pauperum sine timore faciebat, quasi Deus curam rerum talium non haberet nec aliquid 15 horum in memoriam suae cognitionis admiteret; non quod talia diuiles cum oppraemerent pauperes sint locuti, sed quia ita illos sentire factorum suorum ipsa opera testarentur. $3. Laxsurge, Domine Deus meus, usque tua. Ne haee, inquit, apud diuilem opinio conualeseat, quod inpunita sint mala quae 20 fecerit, et securitatis persuasione in pauperem afflictione sit grauior, accingere in ultionem et uindica in illos qui iniquitatem sine timore committunt; cum enim ultus fueris, ipsa animaduersio, quam excoeperit cupiditas, te esse altissimum conprobabit. Ne obliniscaris pauperum in finem. Quoniam superius perso- 25 nam diuitis talia loquentis induxerat, — dixit enim in corde suo Oblitus est Deus,— bene hic ait: Ne obliuiscaris pauperum tuorum in finem, id est persuasionem hance eorum, qua credunt tuae memo. riae pauperes excidisse, falsam esse conuince et opere ostende 26 v. 32.

3-5 verba posteaquam — adiungit litleris a-g instruuntur ad syntaxeos ordi-

nom instiluendum {i aliils suppleui 12 hoc ergo] ait add. supra uult] uelut 74m. — dicere] .i. diceret add. supra quando diues conieci, q(uonia)m

dies ms 18 eum] diuitem add. supra 14 timore] .i. dei add. supra 16 cognitionis] uel cogitationis add. supra quod] quo ms talia] alia ms

19 inquit] adit accingere add. supra 20 opinio] Ui. in in rasura 9 et |

uel ne add, supra 23 limore] .i. dei add. supra enimadd. supra _—_animaduersio] lift. io tn rasura 25 quoniam superius| adit bene ait add. supra 27 obliuitus ms ait suppl. in margine 29 falsam] .i. causam add. supra,

PSALM 10 12] humiliate him in his trap: by trap he refers to the deceit designed to seize him in the rich man’s wiles.

He stooped and will fall down to of the poor (v. 10). After listing the schemes to which the greedy rich devote their lives, he goes on to mention the severity of the vengeance that they bring on themselves by their harmful activity, being the result of all their evil deeds like a footprint. Since they committed themselves to oppressing the poor, he is saying, the resulting ruin will then befall them and they will suffer loss of life as judgment goes against

them. Jn fact, he said in his heart down to in the end (v. 11). In fact does not in this case rightly suggest consequence, there being no cause requiring it; likewise in other places we find linkages improperly occurring. His meaning, therefore, is, When the rich man calculated that he would bring the poor into subjection, then it was that he met with just punishment, for he had convinced himself and had thus without qualms taken every step to afflict the poor as if God had no concern for such events and kept none of them in his memory (not that the rich said as much when oppressing the poor, but because the very implementing of their deeds confirmed that this was the way they felt).

Rise up, Lord my God down to your hand (v. 12): lest this view gain force with the rich person, that the evil he is guilty of goes unpunished, and through belief in his security he become worse 1n afflicting the poor, set about taking vengeance and punish those who commit injustice heedlessly. When you take vengeance, in fact, the very punishment that greed attracts will prove that you are the Most High. Do not forget the poor forever. Since above he had taken on the part of the rich person saying such things, /n fact, he said in his heart, God has forgotten, here he was right to say Do not forget your poor forever—that is, Convince them that this impression of theirs that the poor have escaped your attention is false, and show in reality | that those

122 THEODORVS MOPSVESTENVS quoniam curae tibi sint bi qui per Llenuitalem suam exponuntur iniu-

riae. Et quoniam talis diuitum cogitatio non solum de errore, sed etiam de profanitate nascatur meritoque in uindictam pauperum Deum ualeat commouere, addidit hoe per interrogationis spe5 clem:

34. Propter quid inritauit impius Deum? et post hoe sequitur Diait enim in | corde suo: Non requirit.

In hoe ergo maxime impius Ey tovrw yap padotd dynow Deum adiracondiam prouocauit, «zpo2zuve tov deomwdryy 6 xeebng

10 guia ausus est talem cogilatio- év te toApyoat évvonoat tepi avrot nem menteconcipere:nulla Deum ért éxdiknow tev addimoupévev ov

ea, quae inique fiunt,iudicii se- wovetras. ueritate. conpraemere. Vocem secundum consequentiam ex operum qualitate formauit, 15 ul diceret: Hoc est quod maxime Deum iusta indignatione commouit, quoniam sine ullo diuini timore iudicii pauperes opprimebant, quia ita diripiebant ac si nulla apud Deum esset cura iustitiae. Hoc enim, quod ait Dixit enim, per omnia susceptum semel scema seruauil, ut qualia agebant talia loqui uiderentur, quo maior 2 per profanam sententiam uitae eorum prauitas appareret. 35. Vides quoniam tu laborem et furorem consideras usque luas.

Dictorum est ordo conuersus. HowBtortepov éati ta pypata’ Nam haec est consequentia: Quoe- davriyap tov Om Siémers wetrar Bas-

niam uidestu laborem; quod prae- wes Or. Totro dé did tis épyn% posterans posuit: Vides quoniam. veias yeyévyta tot éBpaixoi. Quae quidem uerborum conuer-

sio per inlerpraetationis, quae de . ebreo in graecum facta est, ne- |

cessitalem sepe continguil. Quo-

30 niam ergo de male potentibus querela praecesserat, uidilicet i exponsuntur as 1-2 iniuriae] i. dali(uum) add. supra 6 quid] quod m. {7 diribiebant ms 19 loqui] dicitur hic dicta pro opera add. in margine Zt uque 1 wm, Ev rourg -~ ob woietrat: (Oendepoy avrio®) Paris. 139, fol. 31; Vat. 1682, fol. 40

(Mai, p. 398; P. G., 653 D 6-9); Barbaro, p. 107. HowOuvarepov — paxpoOupiav: (Qc) avr) Paris. 139, fol. 31%; Vat. 168%, fol. 40°

(Mai, p. 892: P. G., 656A 1-B 3); Barbaro, p. 110.

PSALM 10 123 whose neediness makes them vulnerable are your responsibility. Since such an impression in the rich springs not only from error but also from irreligion, and is sufficient to prompt God deservedly to vindication of the poor, he goes on in a kind of questioning, Why did the godless provoke God? and then follows with He said in his heart, in fact, He does not require an account (v. 13): by this in particular the godless provoked God, by pre-

suming to form the idea of him that he does not avenge the wronged. He developed this expression by reasoning from the nature of the actions, as if to say, This is what particularly prompted God to righteous indignation, that with no qualms about divine judgment they oppressed the poor in despoiling them in such a way as if God had no interest in justice. The statement He said, in fact maintained in every instance the intention once formed, so that they seemed to speak in the manner suggested by their actions, and thus through their irreligious sentiments the depravity of their life took on a worse character. You do see, because you give thought to hardship and anger down to

your hands (v. 14). The order of the words is back to front: You do see, because means “Because you see.” Now, this results from translation from the Hebrew:? | since in regard to the wrongdoers he said He said in his heart,

3. Comment on this verse is extant in Greek and Latin, the latter adding that translation from Hebrew necessarily results in such inversion of word order—mere supposition on Theodore’s part, of course.

124 THEODORVS MOPSVESTENVS quod apud semet ipsos ita loque- Exediy yap arepi rév dduwovvrev efrentur, — dixit enim in corde suo ev rb Elzey x0 dy xapdia aotod Ode Non requirit, — intulit Vides quo- éxSarice., érpyayev To Bisrers Sr niam tu laborem ef furorem con. sb xévov xat Qumby zxtavoets, toiro

sideras, quasi ad Deum profetae Bovdspevos ws mpds tov Oedv ei- 5 sermo deregatur. Quia, inquil,in ety ére apoy yOy dé éxeivos 6 abitantum proficit iniquitas, ut tali «os taiéra AoyiocacOai, Sti pi pédet in dies fiet genere cogitationis ot wept tév adiKovpévev pyde éxaudentior, dicendo quoniam non Qyrteis ta ywodpeva, éredy Spav av-

sit tibi curae oculos ad opera tév tiv épyiv Kai tiv rovnpiav ovK 10 humana conuertere neque inter edfis éE€pyy tots ywopevois, adda opprimentesetoppraesos aliquod xaravests, rouréot: péves ews av

examen adhibere aut procesus é« toi aAjOous tav idtev Kaki malitiae ullione conpraemere; tu éavrods éxeivot tats vais wapaceautem haee uidens desimulas et ow yepotv, td mWAHOos Tijis oixetas 15

exspectas ul manibus tuis ad ex- aduias émurracdpevot xaQ’ avr cipiendam poenam peccatorum ray tytwplav.

suorum cumulis ingerantur, et |

ullricem in se iram iniquitatis

congestione succendant.|Hoe au- Toiro dé Aéyet ex petapopas tav %” tem dicit de his qui peccatis non — péyprs pv évds Kai Sevtépov Kaxoit

sunt paucis exiguisque contenti, ji iorayévwv, 7d 0& wAGOOs TeV

sed ad multa scelera, usu inui- ywoudvev éavrods dydvtev eis Ta tante, procurrunt; et fit eis con- dmaaorypia, rd tév aOuoupevev Tij-

gestio creminum et numerus le- os’ BovAerat d& SeiEa toi Oevi % sorum, quaerentium acdeploran- tiv paxpoOuniay.

dicare. 30 lium calamitates suas maior

causa poenarum. Per haee tamen omnia Dei patientiam uoluit in-

Tibi derilictus est pauper usque adiutor. Quoniam, inquit, et illi in nocendi studio perseuerant et pauperes atque orfani sunt humano

praesidio destituti, tua tantum superest utriusque defensio. 36. Contere brachium usque maligni. Brachium uocat, ut non tenue indicet sed grande opus iniquitatis; id quod fit, ab ea quae 35 9 dicendo] peccator add. supra 10 tibi}.i. deus add. supra 13 adhibere] deus add, supra aut] neque add. supra 16 expectas 1°m. manibus] .i. potestatibus add. supra 20 congestione] co(n)gregatione, I. 24-25 congregatio add.

supra succendant] uladd. supra 24 procurr 7m. 33 destituti] .i. sunt add. supra utriusque].i. pauperis et orfaniadd. supra 5 indicet suppl. in margine.

PSALM 10 125 He does not require an account, he went on to say You do see, because you give thought to hardship and anger, intending by this to direct the accusation against God, namely, That unjust person was encouraged to form the idea that you have no interest in the wronged and will not follow up what is done, since on seeing their wrath and wickedness you do not immediately deal with what happens. Instead, you give thought—that is, you wait until from the great number of their own vices they deliver themselves into your hands, bringing the mass of their own injustice down on themselves in punishment. Now, he says this metaphorically of those who do not stop at one or two vices, but bring themselves to the tribunal by the multitude of their deeds, the multitude of the wronged. His intention is to bring out God’s long-suffering. The poor person is left to your care down to helper: since they went on with the business of doing injury, and the poor and orphaned are bereft of human support, the defense of each 1s left to you alone. Break the arm down to evildoer (v. 15). He uses arm to suggest that the process of injustice is not slight but extreme, indicating what happens from the member that | caused it. He is saying, What they are in the pro-

126 THEODORVS MOPSVESTENVS facil parte signauit; id, inquit, quod in pauperum moliuntur, attritu cessare fac, operis ministeria ipsa soluendo. Quoniam quaeretur peccatum illius et inuenietur.

Propter eum. tanta est, ait, ‘Tooavrn ydp dyotv éotw 4 xara 5 quam in pauperes excercet ini- rév aevyrev aoicia, bre édv Grrnons

quitas, ut si peceati sui ab eo xai éEerdons yryvyrat tis ratio postuletur, nullam inuenire dyaprias abrob , Longe a salute mea uerba delictorum meorum. Causam reli-

ctionis suae subdidit, ne id, quod superius dixerat Quare me, uelut conqueri de Deo uideretur: sibi ergo ipsi adscribit. Qui uolunt hune psalmum in Domini persona * * *, ex hoe loco prae- 415 cipue conuincuntur non paruum temeritatis incurrere. Quomodo enim potest accipi quia hoc de se Dominus dixerit: Longe a salute mea et reliqua? Constat quidem tempore passionis suae dixisse in cruce positum: Deus, Deus meus, respice in me; hoe 12-13 v. ge {9 cf. Matth, AXVI, 46,

1 possitus A positus B 2 reliquisA 3-4 remanserunt B’ remansert A 5 altaberis B' commotat. temporis A 7 xxi in marg. man. rec. add. A 8 Dauid om. A’ ortationis A cicinit AB 9 abom. A’ abisolon A constitus A i0aduulterii A adultesrii B iiconlabsus B 192 uerba del.] usque A

13 per suppleut 14me om. B conquiri A ipsi om. Bi = diseripsit A}, uel ad(scripsit) add. supra 15 *«+*+ lacunam statui, supple e. g. dictum esse

16 incurre A! 18 mea r(eliqua) A 19 possitum A in me] r(eliqua) B. Ae 8-il (p. 154, 19-155, 1)... historiae quae narrat Dauid coniuratione Abisolon in erumnas coactum, in quibus possitus hoc carmen uice orationis cecinit. Cf. Pseupo-nepa (P. L., XCIIL, 589): Rogat Dominum Dauid factione Absalom laborans. In XXT, 2, 17-19 haec ostendunt Vigilius atque conc. Constantinopolitanum IT,

Constit., xxur (Guenruer, p. 257); conc. CP., xxu (Mansi, IX, 219): Eundem intellectum habet et illud: diuiserunt sibi uestimenta mea et super uestimentum meum miserunt sortem. Quod enim psalmus nullatenus conuenit Domino, certum est. Neque enim erat Domini Christi, gui peccatum non fecit nec inuentus est dolus in ore eius, dicere: Longe a salute mea uerba delictorum

PSALM 22 241 writers. Now, as we said, this is the sequence of the words: Jn their remnants you will prepare your countenance—that is to say, You will also punish those who remain. Be exalted is his way of saying, through change of tense, You will be exalted.

PSALM 22

Blessed David sang this psalm as a prayer when he found himself in troubles brought on him by Absalom, being caught up in them with God’s permission particularly on account of the sin of adultery. The words of my failings are far from saving me (v. 1). He includes the

cause of his abandonment lest through what he said above, Why me? he should seem to be complaining of God; so he attributes it to himself. Those who wish ... this psalm to be spoken in the person of the Lord are led especially by this verse to become guilty of no little rashness.' After all, how could it be accepted that the Lord said this of himself, far from saving me and the rest? It is agreed, of course, that when on the cross at the time of his passion he recited this: O God, my God, attend to me;? | but these words do

1. Citation in footnotes by Devreesse of passages from the Constitution of Vigilius shows that our Latin text provides only fragments of Theodore’s commentary on this psalm. 2. Cf. Matt 27:46.

242 THEODORVS MOPSVESTENVS autem dictum non omni modo ad eum psalmum hunc indicat pertinere. Neque enim quasi prius per profetiam dicto et tunc rebus inpleto, ita hoc usus est testimonio; sed cum passionem, flagilla, uerbera, clauos et patibulum suscipisset, consequenter hac uoce

5 usus est, quam conuenit omnes pios, cum aliquid huius modi patiuntur, emittere. Aperte autem per haec uerba Saluator propriam indicat | passionem, || ne secundum quosdam fantasma totum pie-

tatis elus opus et misterium crederetur. Ostendit autem in his numquam se paternae uoluntati fuisse contrarium; nam Iudei_ io ideo illum erucifigebant quasi legem solueret. Propter hance igitur

causam hoc testimonio usus est, non quod de ipso per profetiae uaticinium sit praedictum, aut certe de Ipso psalmus iste conpositus.

11. In te proiectus sum ex ulero. Per hoc religiosae uitae testi15 monium parentibus datur: neque enim poterat ipse statim natus se Deo deuotione oblationis offerre, sed parentes eius hoc facere curarunt.

1 omni «B hune psalmum hunc A 3 hoc om. A ussus A et ita 1. 6 fallagilla A 4 suscipisset el A 7-8 pielas A 8 eredetur A} 9 numquam] nq (neque) A 10 solueret] distrueret B! igitur] itague B 11 quod] quo B per] prius A proprius 6, legendum fortasse prius per 12 uaticinia B salmus A} 12-13 conpossitus A i4 regiosae At relegiosae B. meorum. Sed et ipse Dominus secundum communem hominum legem, dum in passione opprimeretur, Deus, Deus meus, quare me reliquistiP emisit uocem et apostoli diuiserunt sibi uestimenta mea et super uestimentum meum miserunt sortem

ad eum traxerunt manifeste, quoniam quod supra modum dictum fuerat prius a Dauid propter inlata ei mala, hoe ex operibus euenit in Domino Christo, cuius

ef uestimenta diuiserunt et sorti tunicam subiecerunt. Constilut., xxiv (GuenTHER, p. 258); conc. CP., xxi (Mawsi, 919-913). Foderunt manus meas

et pedes: et omnia perscrutabantur, el quae agebam el quae conabar: nam ‘foderunt’ ex translatione dixif eorum, qui per fossionem scrutari quae in profundo sunt, temptant, Dinumerauerunt omnia ossa mea: totius meae fortitudinis et totius meae substantiae detentores facti sunt, ub ellam numero mea

subicerent. Istud autem ex consuetudine, quam habent hostes, dixit, qui quando optinuerint, numero et talis subtilem notitiam inuentorum faciunt. Propterea et sequenter dicens: ips considerauerunt et conspexerunt me, intulit: diuiserunt sibi uestimenta mea et super uestimentum meum miserunt sortem. ‘Considerantes ’ enim ‘me’, ait, ‘el conspicientes * quod omnia eis euenerunt in me desiderata (‘ conspicere ’ enim ita ut apud nos dicitur pro eo, quod est ‘uidit in eum, quae uolebat pati eum’), iam tamquam me omnino malis dedito A® 16-17 (p. 157, 8-9): Tuae tutellae a parentibus commissus,

PSALM 22 243 not imply that this psalm applies to him in every way. You see, he did not quote this verse as though it were said first in prophecy and then fulfilled in events; rather, when he had endured the passion, scourging, beating, nails, and gibbet, he naturally used this verse, which it behooves all pious people to recite when they suffer something of this kind. On the other hand, through these words the Savior openly conveys his own passion lest the whole work and mystery of his piety in the view of some people be believed to be imaginary. In them he shows that he was never opposed to the paternal will; thus the Jews crucified him on the grounds that he was undermining the law. This was the reason, then, that he quoted this verse, not that an oracle was given

reference to him.

about him in prophecy, and certainly not that this psalm was composed in

On you I was cast from the womb (v. 10). In this, witness is given to his parents for their religious way of life: he himself from his very birth could not offer himself to God as a votive offering; rather, his parents took care of this. |

244 THEODORVS MOPSVESTENVS

eruere. 5 lve, Foderunt manus meas, reliqua. Omnia scrutati sunt opera

mea, et quibus rebus confiderem uel inniterer sollicite quaesiuerunt. Foderunt autem dixit a similitudine eorum, qui fodiendo ea quae sunt in abdito uel depresso terrae loco conantur 23. Narrabo nomen tuum fratribus meis. Videlicet Tudeis.

26. Apud te laus mea. A te, inquit, mihi confertur hoe ipsum, quod exsultans laudare te possum. 28. Omnis finis terrae. Videlicet repromissionis.

31>, Adnuntiabitur Domino generatio uentura. Filios suos dicit. 49

Nuntiabuntur tibi, id est cognoscentur a te ac maxima tibi familiaritate iungentur. Cognouét, inquit, Dominus, qui sunt eius. PSALMVS XXII

3°, Deduxit me super semitas iustitiae. Captiuitalis nos tribulationibus erudiuit, ut in callem disciplinae reuocaret ac doceret nos 15 ulis iustitiae ac ueritatis insistere.

4°. Virga tua et baculus tuus, reliqua. Virgam et baculum uocauit Dei auxilium. Virgam qua infirmorum uestigia diriguntur: 12 2 Tim, 1, 19.

{1-3 omnia — quaesiuerunt affert A® (p, 159, 3-4) 2 meaom, A® et] ex Ae

ininiterer A 2-3 quaesiuerunt] qsi ergo A quesierunt Ae quessiuerunt B 4 dipraehenso A depraesso B 6 uidelicet] ueluti A ef ida I. 9 uidilicet B 7-8 a.te— possum affert A® (p. 160, 3-5) inquit non alio Ae S te om. A®

9 fines B repromisionis A 12 iugentur A 13 psalmus xxii supplevi {4duxitB 16 uis A insistire A 17 reliqua om. A 17-18 uirgam — diriguntur affert Ae (p. 162,6-8) uocat A® 18 auxilium] adiutorium Ae uirga A

uestiga A’ deriguntur A?,

sicut hostes mea post uastationem et captiuitatem diuiserunt sorte diuisionem eorum facientes’*. Et euangelista quidem in Domino werba ex rebus adsumens eis usus est, sicul et in allis diximus: nam quod non pertineat ad Dominum psalmus, in superioribus euidenter ostendimus. At uero heatus Dauid supra modum ista magis ex his, quae ad Abessalom facta sunt, dixit, quoniam, dum recessisset Dauid, iure belli metropolim ingressus omnes quidem optinuit res regales, non piguit autem etiam patris cubile inquinare.

PSALM 23 245 They dug my hands (v. 16) and the rest: they examined all my doings and closely inquired into what I trusted and relied on. Now, he said dug as a figure from those who by digging try to come up with what 1s in hiding or in a sunken part of the land. I shall tell of your name to my brothers (v. 22), namely, the Jews. From you comes my praise (Vv. 25): by you this is bestowed upon me, that in my exultation I can praise you. All the ends of the earth (v. 25): that is, the land of promise. The generation to come will be reported to the Lord (v. 30). He refers to his sons: They will be reported to you, he is saying—that is, they will be known to you and related to you in close familiarity. “The Lord knows those who are his,” Scripture says.’

PSALM 23

He guided me in the paths of righteousness (v. 3): he corrected us with the troubles of the captivity so as to call us back to narrow ways of discipline and teach us to adhere to the paths of righteousness and truth. Your rod and your staff (v. 4) and so on. By rod and staff he refers to God’s help, a rod being the way by which infirm people’s steps are guided. |

3.2 Tim 2:19; cf. Num 16:5.

246 THEODORVS MOPSVESTENVS siquidem moris est his, qui capti | sunt oculis, duce uirga ac praeula qualitatem agendi iteneris explorare: baculum uero, qui suppleret sustentatione sua quod captiuitatis fuerat miseriis inminutum ; nam homines infirmi et senes innituntur baculis.

5 PSALMVS XXIII Sollicite beatus Dauid atque admota in hance rem opera profetat in praesenti psalmo, uolens quidem omnes homines ad studium uirtutis accendere, sed praecipue ludaeos ac populum in Babilone ducendum. Praedicit ergo longe antea | non debere eos de diuino i0 adiutorio disperare, sed studium omne ad correctionem uitae emendationemque conuertere, per quod utique possint etiam de captiuitate reuocari.

1. Domini est terra et plenitudo eius. Quia haec opinio apud Iudeos erat, quod in Iudea tantum Deus habitaret, — nam et ob 15 hoc putabant non oportere in extraneis locis sollempnitatem ei debiti cultus adhiberi, sicut et in centesimo tricesimo sexto psalmo ait: Quomodo cantabimus canticum Domini in terra aliena? — hoe

ergo nunc dicit beatus Dauid quoniam Non debetis, uelut in extraneis locis, longe uos a Deo positos aestimare nec putare illum 29 non posse aliquid uobis opis adhibere. Ipsiws, inquit, est omnis terra, reliqua. 4%. 9. Adtollite portas, principes, uestras. Principes uocat sacer-

dotes ac duces populi. Imperat ergo illis profeta: Heia, inquit, o principes, portas quae prius fuerant clausae patefacite. 17 Ps. OXXXVI, 4.

9-3 baculum — inminutum affert A® (p. 162,9-11) baculum A® baculus AB

3 miseris*A $4 homines] omnes A'B, uel homines add. supra A? 5 psal-

mus supplevt 6admota «* A 8 indeos A 9 longue A debere] deser A} 10 disp. adiut. A, auiutorio B' correptionem A iiconuertire A) 13 ple-

nitudo eius] plinitudo est A, plenitudo reliqua B 14 ob om. A 16 debeti

centissimo AB tricesimo om. AB 17 canticum — aliena] reliqua B 18 ergo om. A’ quoniam] quomodo A 19 possitos A estimare non A. A® 6-8 (162, 96-163, 1): Praedicitur de populo, immo praecipitur (!) in prae-

senti psalmo quibus uitae sufragiis ualeat de captiuitate Babilona liberari. Cf. Pseupo~pepa (P. L., XCL11, 604): Ex persona populi in Babylone degentis oratio formatur. 1 (168, 2-3): Nein ludea tantum crederent seruiendum Deo, ubi uideretur tanquam propria habitatio.

PSALM 24 247 At least it is normal in the case of those with weak eyes to explore the way of conducting their journey with a rod guiding them and going ahead. A staff, on the other hand, was to make up with its support for what had failed through the hardships of captivity, infirm and elderly people leaning on staffs. PSALM 24

In the present psalm blessed David carefully prophesies also works performed to this purpose, wishing to stimulate all people to the pursuit of virtue, but in particular Jews and the people being conducted to Babylon. He therefore predicts long before that they should not despair of divine help, but rather direct every effort to correction and reform of their life with a view to being able also to be recalled from captivity.

The earth is the Lord’, and its fullness (v. 1). This opinion prevailed among the Jews, that God dwelt only in Judah—hence their thinking it was not proper to honor the observance of due worship to him in foreign places, as it is said also in Psalm 137, “How shall we sing a song of the Lord in a foreign land?’ So here blessed David says, Though in foreign parts, you should not believe that you are far removed from God, nor think that he cannot bring you any support. All the earth is his, and so on.

Lift up your gates, rulers (v. 7). By rulers he refers to the priests and leaders of the people. So the prophet orders them, Ah, rulers, open the gates that previously were closed. |

1. Ps 137:4.

248 THEODORVS MOPSVESTENVS

PSALMVS XXIV

3>, Confundantur iniqua agentes superuacue. Illos conatibus suis uotliuo exitu distitutis confundi oportet, qui nobis sine causa tanta inferunt mala.

4. Vias tuas, Domine, notas fac mihi et semitas tuas edoce me. 5 Sicut uiam hominum uocat actus atque studia (ut est illud Viam mandatorum tuorum cucurri, ac si diceret: Facere mandata tua atque obseruare decreui) ita et uiam Dei appellat quicquid Deus aut creando aut dispensando dignatur operari. Doce ergo me uias tuas, dicit, id est: Fac me in opere tuo atque dispensatione laetari; sicut 40 et in xv psalmo | ait: Notas mihi fecisti uias uitae, , “Eoxenacév ws év ATOLPUDW THS sxavAs abtod. [Aeyvyv Kxadet rob

Qcoi thv BonBeav). Kai etav Sri &s ev oxnvi pe kptwas épvdAakas, éarYaye TO Ev Amonpvaw Tig axnvig adrol, rd adopaddctatov ths Bovdijs

tot Ocot onpdva Bovdopevos. |

b°, “Ev nétpxz Upwody ws tis avrijs Eyerat dxodovbetas. 25 2», Kadds — ripwpig: (eo ’Avrio*) Vat. 754, fol. 84° (Mai, p. 395; P. G., A 10 — B 3; ef. P. G., LXXX, 1049 n. 64); Coisl. 10, fol. 45% (anonym.); Paris. 166, fol. 67" (avrio%). 6 76 adré Paris. 166 Grafov d8 wai Coisl. et Paris. 166 7 wpoaedoxouy Paris. 166 8 +» lacunam statui, supple e. g. émiyayev. B>. "Or dwddeckiw — deaxdrov: Vat. 754, fol. 82°, rod adrod (Mai, p. 895; P. G.,

665 B 4-8); Coisl. 10, fol. 45° (@co. a, “Oorep rwi — caxéiv: (Geo? ‘Avro Vat. 754, fol. 83 (Mai, p. 395; P. G., 665 B 9—C 1); Coisl. 10, fol. 46-46". 5>, Jnnvqv-—~ Bovddspevos: Coisl. 10, fol. 46% (Qco* av"); Paris. 166, fol. 68 (Qcodp)

21-23 oxnviav — BorBeav reieci (cf. supra 1. 17).

6°-68. Tijs airiis éyera: dxohovfeias — 131, 4 tnpdoera: Borgianus gr. @, fol. 140"%: °O Mowvu(eorias).

PSALM 27 261 be short of fulfilling their purpose.” Now, he was right to refer to them as evildoers, since on account of the strength they possessed they enveloped everyone in countless troubles. Those who distressed me and my foes themselves fainted and fell. He was right to say themselves to give the sense, Though doing us no harm, they themselves suffered the fate they expected ours to be. The phrase fainted and fell is more emphatic in the sense, They were not wiped out by the enemy nor did they suffer abuse from people; instead, strangely, without any human hand, they suddenly were reduced to impotence by God’s punishment.

If war broke out against me, I would still hope in it (v. 3): because I have in what has happened sufficient proof of God’s assistance, I fear nothing, even if the enemies’ complete array should be assembled, trusting as I do in support from God (in it meaning “in the assistance and support of the Lord”). Because he hid me in his tabernacle in the days of my troubles (v. 5): by sheltering me with his characteristic help as though by some tabernacle, he guarded me with tight security (by God’s tabernacle referring to his help as sheltering him from troubles, and hid meaning “guarded,” from the invariable practice of concealment by those wishing to guard something). In the day of my troubles: at the moment of disaster, when I expected to be subjected to many troubles. He kept me in hiding in his tabernacle. After saying, He guarded me by hiding me in a tabernacle, he added in hiding in his tabernacle, wanting to underline the tight security of God’s plan. He set me high on a rock maintains the same sense. |

262 THEODORVS MOPSVESTENVS 62. Kai viv idob ibwcey thy xeoadhv wou ém’ &Opod; pov. To dé xat viv ied éx roi éBpaixod émioéovprat. Bovherai yap eimetv Kai viv dvoTepov pe Tetroinke tev éyOpav* tobro yap Aéyer Thy xepaddy pov. Td uywoas avri tod inbwbycerat

5 6b. Circuiui et immolaui in tabernaculo eius, reliqua. Tabernaculum templum dicit. Commutauit etiam tempora, ut praeteritum diceret pro futuro. 8b, Eaquesiuit facies mea, id est Quaeret, tempore commutato. 10%, ‘O S& Kupios mpoceAdBetd we. ‘Yard O€ ood gyot mpoaedypOyv 10 xai émawWevOnv thy eboéBeav, — iva py ddEn thy yoeow tis eboeBelas ti

éavtod enrypapew wpobéce, d\Ad tH To Qeod ydorrt. Tatra pévrot 6da guoiv axodovOws ott “Epa év r@ to Buowxerho.oy xuedobv, toto Bovddfevos etwetv Ort Kal Umép taHv wapehOdvTwv evyapioTyow Kai epi Tijs é€ys BonBeias cou denPyoona, mpds erepov d& ob PArdyw ovre pyv Trap” 15 érépwv tév Kadov éxdeEopat.

129. Mh wapadGs pe sig Puzds OBévrav ps. Kav eyed yor ph dEtos @ tov tuyelv tis wapd cov BonBeias, GANA Siz tods éyOpods ph édons fe avrots wapadobiva, wy dé wabeiv ta éxeivois weptarovsacta. Toiro | yap éott Td et; puyes, TovTois tots Bovdjpacw abtév ph napadG: ve kai tais ér@upias.

Ize, Ht mentita est iniquitas sibi. Aquila manifestius dixit Et apparuit iniquitas. Tuo adiutorio claruit quod mendaciter loquerentur

et uane, et se ipsam iniquitas seduxit, non alios. 12 Ps. XXV, 6. 6 commotauit A praeterilteritum B SexquessiuitB queret B commotato A; in eodem loco A plures uoces affert, in margine alia manu lenge posteriore addttas, quae ad textum minime spectare uidentur: ego seg coi et et ego (7)

St dicit A 22-23 adiutorio tuo —uane affert A® (p. 173, 31-174, 1) 92 loquentur Ae, 105, 12°, ‘Yad 0¢ cof — éwiBupiaas: (Geo Avro) Vat. 754, fol. 84; Coisl. 10, fol. 47¥-48.

A® 6> (p. 173, 4): In hoe loco tabernaculum templum dicit. 10-11 (p. 178,

19-20): Religiose Deo adscribit inbumenta legis. 12 (p. 173, 23-98): Et si non merita mea meruerint, saltim inimicorum meorum feritas te ad opem ferendam commoueat.. animas uocauit hostium uota atque consilia.

PSALM 27 263 Now see, he lifted my head above my foes (v. 6). The phrase Now see is also a slovenly translation of the Hebrew: he means, He now caused me to be superior to my foes (the meaning of my head, and lifted meaning “will be lifted”). J circled about and sacrificed in his tabernacle, tabernacle meaning “temple.” He also changed the tense, using past for future. My face sought you out (v. 8)—that 1s, “will seek,” the tense being changed. _ But the Lord accepted me (v. 10): I was accepted by you and schooled in piety (lest he seem to attribute the knowledge of piety to his own initiative, and not to God’s grace). He says all this, of course, in keeping with the statement “I love to move around the altar,” meaning, I shall give thanks on behalf of all comers and beg your help in future, and shall have no eyes for anyone else or expect anything even from other good people. Do not hand me over to the souls of those harassing me (v. 12): even if I am not worthy to receive help from you, on account of the enemy do not allow me to be handed over to them or suffer what they have in mind. This, in fact, is the meaning of to the souls: Do not surrender me to their schemes and desires. Injustice gave false testimony against itself. Aquila said this more clearly: “And injustice was unmasked’—it became clear with your help that they spoke falsely and wrongly, and injustice deceived itself, not others.’ |

2. Ps 26:6 loosely cited. 3. No comment is extant on vv. 13-14.

264 THEODORVS MOPSVESTENVS PSALMVS XXVII

1°. Et adsimilabor discendentibus in lacum. Discendentes in la-

cum appellat mortuos siue morientes, quoniam apud multos id temporis haec erat opinio, quod deorsum nescio quo sub terram abirent mortui; neque enim resurrectionis aut paradisiacae habi- 5

tationis uel certe ascensionis in caelum notitiam tune habe-

bant.

PSALMVS XXVIII

Post inlatam a Deo iram quae consumpsit Assyrios (nam cae sis GLxxxv milibus reliqui timore conpulsi soluta obsidione fuge- 10 runt) oportebat beatum Ezechiam pro diuini cultus studio et religionis cura oblatis Deo uictimis gratiarum uota persoluere, quia fuerant praeter spem per Deum aduersa omnia dissoluta. Ob hoe igitur hune psalmum | beatus Dauid sub eiusdem Ezechiae persona cecinit, eumque post caedem Assyriorum introducit Deo triumpha- 15

les hostias immolare. Nemo autem miretur si, quosdam psalmos exponentes praetermisisse Ezechiam diximus post collatam sibi de Assyriis uictoriam | uota gratiarum et ob hoe fuisse graui infirmitate correptum; postea tamen poenituisse eum de neglecto officio in aliis psalmis ostendimus, ex quibus est hic praesens in quo ao gratiae Deo pro collata aguntur uictoria et de offerendis aperte hostiis imperatur. Beatus enim Dauid futura praedicens loquitur ex persona eorum qui interfuturi erant rebus ac negotiis post futuris, et ea loquitur non quae ab illis sine dubio erant dicenda, sed quae 9-11 of Is. XXXVU. 36 14-13 ef. IL Paralip. XXXII, 92-93.

i psalmus xxuli supplevi 2 adsimulabor AB 3 siue] proA morentes At id est As 4 opio A! i paradisileae As 7 xxuii A xxuiii man. ree. 9 Assirios A et infra Assiriorum, Assiriis 9-10 cessis AB 10 obseditione A 10-11 fugerunt] fuerunt A! 11 ezechiel A 11-12 relegionis B 18 fuert A

per Deum] domini A desoluia A objabA I4igiturjitaqueB 15 cicinit A cem A} cedem A?B 17 praectermisse A del abA 18 uta A «ota Bt ob]

ab A 19 penetuisse A i uitoria A offendis A! 21-92 hosssstiis B 29 Dauid om. B futur At 4 illis] liis (his?) A sed quae] sed A,

Ae Argumentum ps. XXVIIT (p. 175, 28-176, 3): Profetatur qua exortatione Ezechias ab Assiris et a periculo mortis abductus ussurus sit ad ludeos uf gratiarum actiones agantur Deo et uota reddantur pro tantis beneficiis. Kadem fere leguntur in Psucpo-Brepa (P. L., XCUI, 629%).

PSALM 29 265 PSALM 28

I shall become like those going down into the pit (v. 1). By those going down

into the pit he refers to the dead or dying, since many at that time had the idea that the dead went somewhere or other under the earth. At that time they had no knowledge of resurrection or living in paradise, and certainly not of ascension into heaven.

PSALM 29

After the effect of God’s anger that consumed the Assyrians (one hundred eighty-five thousand fell, and the rest fled, thus ending the siege),' it behooved blessed Hezekiah as part of his attention to the divine cult and his devotion to piety to perform rites of thanksgiving with victims offered to God because against hope all troubles had ceased, thanks to God. For this reason, therefore, blessed David sings this psalm in the person of the same Hezekiah, and presents him as sacrificing victims to God in celebration of the slaughter of the Assyrians. Now, let no one be surprised if in commenting on certain psalms we said that, despite the victory over the Assyrians granted him, Hezekiah neglected rites of thanksgiving and hence was struck with a serious illness.” We showed him in other psalms nonetheless later repenting of his neglect of duty; this present psalm is one of them, and here thanksgiving is made to God for the granting of victory, and the command is given for

public offering of victims. ,

Blessed David, note, in foretelling the future, speaks in the person of those destined to be involved in events and affairs happening later; he mentions not things that doubtless would have been said by them, but those | that

1. Cf. 2 Kgs 19:35-36. 2. Cf. 2 Kgs 20.

266 THEODORVS MOPSVESTENVS conueniebat illis dicere el quae pro successu rerum ipsa consequentia suggerebat. Simul etiam docet posteros, ut prosperatis negotiis suis studeant circa Deum deuolti esse semper et grati. Et quid dico posteros? Omnes etiam homines, quibus praestante Deo

5 res ex uoto proueniunt, instituit quae illos dicere de Deo et sentire par sit. Non ergo quasi omni modo dicenda, sed quasi conuenientia ac rebus apta praeloquitur; ideogue ergo hune psalmum ila conposuit, eo quod uerba congruant rebus, ac docet huius modi sermonibus uti Ezechiam siue post collatam uictoriam sive io de periculo infirmitatis ereptum. Ob hoe namque et sub populi in Babilone positi persona talia frequenter logquitur, quae transcendant quidem mensuram eorum, tamen necessaria sint ad continendas in timore diuino animas et pietatis magisteria conferenda;

qualis est maxime xii psalmus et si qui sunt eius similes,

15 in quibus religiosae et deuotae in Deum mentis affectus ostenditur.

6. Et comminuit eas tamquam uitulum Libani. Quidam uitulum Tébani in hoe loco putauerunt | dici eum | quem uulgus appellat, id est foetum bouis, hoc modo conantes exponere: Tamquam uitu20 lus, inguit, est ferus et indomitus qui inter siluarum lustra nutritur, ita etiam istos ualidos et potentes infirmos fecit ac debiles. Sed particula famquam, quae posita est, hoc sie non permittit intellegi.

Neque enim ita dixit e confringit uitulum Libani, sicut dixerat Confringet Dominus cedros Libani, sed Confringet eos tamquam ui2% tulum Libani. Vnde, si secundum istum intellectum accipiatur, erit contrarium: si enim ferus est et potens Libani uitulus, — dicit autem quod ita eos confringat ut uitulum Libani, — manifestum est quod

eos pro similitudine inducta ualidos faciat ac robustos. Non ergo hoc dicit, sed uitulum in hoe loco uoluit dicere pro uitulamine: 30 ifa namque et Hebraeus habet sicut uitulamina Libani; uitulamina uero Libant dicuntur parua uirgulta, quae sunt pro ipsa sui tenuitate

Qh y. 5, .

{ illis} eis A sucessu A Qsuggerabat A 8 conpossuit A 11 possiti A taliA 11-12 transcendunt A 13 diuino] personas A 15 religosae A 17 uitulum Libani] vituleuani A 18leuani A 19 tamquam] quam A

quoniam B 20-91 nutritus As 91 facit A dibiles A: 92 possita A est om. A intell. non permittit A 942° loecoconfring A confrin. B 2% si om. A

26 lib’ A, Ut. a in rasura et ita 1, 27 uitulii A O7 ita om. A confringuat A 28 pro om. A rubustos A 29 in hoc — 134,8 surgentia edidit Mouratoni, Antig. Ital., 11], 858 A 380 hebreus A.

PSALM 29 267 it was appropriate for them to say and would also give hints of the outcome. At the same time he also teaches later ages to be sure to be always devout and grateful to God when things turn out well for them. Why mention later ages?

He also instructs all people for whom, with God’s help, things turn out as desired in what it is right for them to say and feel about God. It is not, therefore, as though he were foretelling what absolutely would have been said, but what was appropriate and suited to the occasion. Hence, he composed this psalm so that the words would match the events, and he teaches us that Hezekiah used words of this kind whether on the granting of the victory or on his recovery from the perils of illness. It is, in fact, for this reason that also on

the part of the people located in Babylon he often mentions such things as transcend their limited reference and yet are required for keeping souls in the fear of God and conveying teachings of piety—for example, Psalm 42 in particular and any others like it, in which is revealed the condition of a mind that is pious and devoted to God. He beat them to powder like the calf of Lebanon (v. 6). Some commentators thought that by calf of Lebanon here reference is made to a common term, the offspring of an ox, and they try to explain it this way: As a calf is wild and indomitable and feeds itself in the forest glades, so too he made those strong and powerful people ailing and weak.* But the particle like occurring here does not permit such an interpretation: he did not say, “And he shatters the calf of Lebanon,” as he had said He will shatter the cedars of Lebanon (v. 5), but He will beat them to powder like the calf of Lebanon. Hence, if it were taken in the other sense, there would be a contradiction: if the calf of Lebanon is wild and strong (he says that he would beat them to powder like the calf of Lebanon), it is clear from the figure involved that he would make them sturdy and robust. This is not what he means here, then; rather, here by moschos he meant “sucker,” the Hebrew also likewise having like the suckers of Lebanon. By suckers of Lebanon reference is made to small plants that by their very slenderness are | fragile. And since he had

3. Devreesse does not accept from Angelo Mai (PG 66:665) a comment on v. 3: “Of this abyss of murmuring waters David says, The voice of the Lord over the waters.” After the lengthy statement on the psalm’s point of view, comment is extant on only two verses. 4. Theodore could not know that the psalm has pagan origins and that, as Dahood says, “virtually every word can now be duplicated in older Canaanite texts” (Psalms, 1:175), which accounts for the unusual animal imagery. He takes a lead from Diodore to disqualify (wrongly) the meaning “calf” for the form in his text, pooxos, and choose the other available meaning, “young plant.” He is in error in faulting the Lxx’s version of the Hebrew, and his appeal to Syriac, also a language with which he is unfamiliar, is not seconded by the Syriac-speaking Theodoret, who thinks instead of the golden calf in the wilderness.

268 THEODORVS MOPSVESTENVS fragilia. Et quoniam cedros Libani Assyrios uocauerat propter ingentes corporum formas, intulit e¢ comminuit eos tamquam uitu-

lamen Libani. Ita, inquit, illos sublimes et grandes breui tempore comminuit atque contriuit sicut uitulamina, quae exilitate sui facile conteruntur. Syrus namque quod hic positum est, ef commi- 5 nuit eos tamquam uitulum Libani, ita ait: Inimicos sicut germina cedrorum. Germina autem cedrorum optime uirgulta uocauit ab arborum radice surgentia. 6>, Ht dilectus, reliqua. Id est Israhel; ita Syrus Israhel. Sicut

filius unicornium, id est Saluabitur. 10 8. Vow Domini concutientis desertum. Sicut superius ait quia in-

tonuerit, ita etiam hoc loco quod commouerit desertum, quod etiam terrae motus fuerit et locus ille tremore concussus sit in quo erant Assyrii, quem ante desertum fecerant. Ht commouebit Dominus deserium Caddis. EKadem repetit | deser- 15

tum indicans, quod desertum Caddis non est, ut quidam putauerunt scriptum Cadis, sed Caddis. Caddis uero non est nomen loci alque regionis, sed caddis dicitur a Syro uel Hebreo sanctum. Sanctum ergo dixit locum qui erat ante ciuitatem, in quo Assyrii castra posuerunt. Et remansit hic sermo secundum linguam syram 99 uel hebraeam etiam in uoluminibus graecis, ut Adonai atque Sabaoth et alia similia. { assirios A %3 uiti. A uit.B 4 exsilitate A 5 sirus A ef é#e infra possitum A commiAB 6 gremina A 9 israhel ... israhel (pro capiuiv ?) 10 saluabitur] roborabitur A 11 disertum A i? loco 12 comminuerit A 13 con-

cusit A 15 cadis AB 15-22 eadem — similia ed. Munarort, loc. cit. 15 repetit) sepe A saepius Mur. 16 cadis A' 18 cadis B 19 dicit Mur. assirli A asyrii B 20 possuerunt A 2&1 in] hoe A. Ae 1-5 (p. 177, 1-8, 9-12): Assirios (appellat) per metaforam a superba altitu-

dine a firmitatis successu et ualentia corporum.. Pro uitulaminibus.. uitulatamina (sic) enim dicuntur parua uirgulta, quae se subieciunt sub ingenti huius

modi arboris umbra. 17-20 (p. 178, 3-8): Ebreus uel Sirus Cadis legit non Cades, quod interpretatur sanctum.. cum ergo locum indicat (Cades) qui in prospectu ciuitatis sanctae uel templi situs in exitium Assiriorum motus et sanctus abussiue dictus est,

PSALM 29 269 called the Assyrians cedars of Lebanon on account of their huge frame, he went on to say He beat them to powder like the sucker of Lebanon. So he is saying, Those who are lofty and mighty he beat to powder in a short time and crushed like suckers, which are easily crushed by reason of their fragility. For what is said here, in fact, He beat them to powder like the shoot of Lebanon, the Syriac has “‘enemies like the seeds of cedars,” by “seeds of cedars” expressing in excellent manner stems rising from the trees’ roots.

And the beloved and the rest—that is, Israel, the Syriac also having “Israel.” Like a son of unicorns—that is, he will be saved.° The voice of the Lord, who shakes the wilderness (v. 8). As he said above

that he thundered (v. 3), so here too he says that he shook the wilderness, there being an earthquake, and that place was shaken where the Assyrians were, which they had previously made a wilderness. The Lord will shake the wilderness of Kadess. He repeats the same words to suggest the wilderness, which is not the wilderness of Kadesh, as some thought from a form Kades, but Kadess. Kadess, however, is not the name of a place or district; rather, it means “holy” in Syriac and Hebrew. So he calls holy the place that previously was a city where the Assyrians pitched camp. This term retained its form in Syriac and Hebrew even in the Greek volumes, like “Adonai,” ‘“Sabaoth,” and other similar terms. |

5. Theodore would have done better to leave well enough alone in a clause where the Lxx seems to have missed the sense of the Heb. completely, coming up with “unicorns.” He will make an unnecessary and equally unsuccessful appeal to Hebrew and Syriac in the next verse.

270 THEODORVS MOPSVESTENVS PSALMVS XXVIII

Interfectis Assyriis et bello, quod instabat ciuitati contra omnem spem Dei, adiutorio dissoluto, multum beato Ezechiae gloriae atque elationis accessit, cunctis illum iure stupentibus cunctisque laudan-

5 tibus quod ita in gratiam eius res mirae ac plenae terrore contigerant. Elatus est ergo animo | ipsa rerum magnitudine ac laude multorum, sicut in Paralipomenis scriptum est, ef corruit Ezechias

ab exaltatione cordis sui. Ob hune ergo mentis tumorem, ut curaret eum Deus atque ad sanitatem redire conpelleret, graui illum 10 malo corporeae infirmitatis implicuit et passus est usque ad uiciniam mortis accedere, quo ipsa disperatione uitae suae nihil de se superbum sentire doceretur ac disceret non sibi magnum aliquid sed Deo adscribere, per quem ita gloriosus exstiterat. Tali igitur curatione medicatus sanitati eum reddidit et a periculo quoque, 15 quod metuebat, mortis eripuit. Haec nunc beatus Dauid profetat sub persona eiusdem Ezechiae agentis gratias quod fuerit ab errore correctus et de infirmitate liberatus et [quod] ab hostibus erutus, ac pro omnibus studet grates referre.

20 fecisti. |

2. Quoniam suscipisti me. Videlicet de morte in uitam redire

Nec dilectasti inimicos meos. Vel finitimas gentes uel quosdam de populo suo qui gaudebant de | morte illius.

“ 7 if Paral. XXX, 948s. 7-8 v. 26. 1 explicit xxuiii B, incipit xxuiiii A, xxuiiii B Qassiriis A 3 disoluto ex

disolato A multo A 4 stupientibus AB 5 ac]atque A 7 paraliponis A

conruit A 8 exallitune A 8-9 curat A’ 10 inplicuit A 13 igitur]

itaqueB {4 reddit A 16 agentis gentis A! _ gratis At 17 de om. At quod deleut i8studeat AB gratias A 19 uli A* weluti A® uidilicet B

1 infinitimas A.

A® 6-18 (p. 179, 2-13): Elatus Ezechias uictoriae et tam gloriose pro euentu,

ul historia Paralipiminon testis est, qua ait Conruit Ezechias ab ewaltatione cordis sui, egrotatione correptus est ut humanae fragillitatis admonitione didiceret adrogantiam.. sub eius deinde persona ab errore correcti ab infirmitate salua[ljti el ab hostibus eruti gratiarum actio hoe carmen profetatur. Cf. Pseupo-Bepa (P. L., XCII[, 625), Im I. 21-22 (p. 179, 20-180, 7) fusiora lequntur.

PSALM 30 271 PSALM 30

The slaughter of the Assyrians and, with God’s help in defiance of all expectation, the end of the war that pressed upon the city brought great glory and elation to blessed Hezekiah. Everyone was rightly astonished at him, and everyone was full of praise for his successful emergence from the remarkable and terrifying events. He was, as a result, carried away by the very magnitude of events and the plaudits of everyone, as is written in the Chronicles, “Hezekiah was carried away by the exultation of his heart.” As a result of this conceit, therefore, God afflicted him with a grave attack of bodily infirmity to cure him and force him to return to sound thinking, and he was ill to the point of dying. By actually despairing of his life he was taught to claim no credit for himself, and he learned to attribute any great achievement not to himself but to God, through whom he emerged with such glory. By this treatment, then, he cured him, restored him to good health, and also snatched him from the danger of death that he was fearing. Blessed David now prophesies this in the person of the same Hezekiah when giving thanks for being saved from error, released from illness, and rescued from the enemy, and he makes the effort to give thanks on behalf of everyone. Because you have supported me (v. 1)—that is, You caused me to return from death to life. You have not let my foes rejoice: either the neighboring peoples or some of his own people who were pleased about his dying. | Lord

1. Cf. 2 Chr 32:23.

272 THEODORVS MOPSVESTENVS 3. Kupve 6 @zdg vou, sxdupxga mpos ce unt idaw we. Avti tod éxékpafa Kai édenOyv" évpdAaKrat yap KavravOa 6 ypdvos. Ev rovrots obv now urd Tis appwotias Karaotas Kai yvois éx tév ocupBeByxdtev thy

tis picews acbeverav, Eyvov ott Tp; ce det Bofoa Kal cou denOivat

Kai tapa cov thy Boyfeav éxdkéEacOa. 5 5. Psallite Domino sancti eius. Consequenter, velud ad emendationem culpae suae, ingerit memoriam praestitorum . Conturbati sunt in ira oculi mei. In ira, id est tua. Irascente, inguit, te ita sum | turbatus aduersis, ut etiam oculi mei in-

cursu uarii tumultus uim amitterent intuendi. 25 1 possito A est suppleut 2 cum a B! seperabatur A 7 denuntiat A 23 mei om. A 5 induendi A. ’EvrefOev — cranparrépevos: (Qeo) avro%) Coisl. 10, fol. 56; Vat. 754, fol. 90+;

9-11 cf. Petrus Laod. (Cord. I, 527, 4-7) [pas viv aiypadwolav dé Kai rd Dutedsw, éx perapopas tav dGpa didévrwy, cal ovrws sEaipovpévav’ & Aitpa Aéyerar. 10 eEarpoupevous 7154,

4. Ata rotro — orovdaGopevov:; (Geo? avro*) Vat. 754, fol. 90" (Mai, p. 395; P. G., 668 A 138— B 8); Coisl. 10, fol. 56-56" (anon.) 18-19 rodro yap — xpdfers om. Mai =—«-:21-92 +Gv owrovdaCoueve Coisl.

Ae 1-2 (p. 183, 99-31): Vtitur hae uoce Dominus in patibulo tamquam apta, non tanquam propria; quia concinebat causam, non quia praedixerat passionem. 24-25 (p. 184, 25-26); Aut lacrimis Aut incurrentium rerum tumultu.

PSALM 31 277 time when his soul was separated from his body, and rightly entrusted it to the Father so that he might restore it to his body when it was in need of it at the time of the resurrection. You redeemed me, Lord and the rest. Often and in various ways in psalms of this kind he at one time enumerates the troubles of the captivity, and at another he proclaims the joy of return; at this point he prophesies the release from captivity. Held in captivity and slavery, he was right to say, instead of “You freed me,” You redeemed me, using the metaphor of those giving gifts and thus ransoming those held in slavery, such gifts being called ransom. The address O God of truth means “O you who do everything truly and righteously.” You hated all those who paid constant attention to futile things in vain (v. 6): it was right for you to free us for this reason, that you hated them and rebuffed those paying constant attention to doing wrong; far from doing evil in the heat of passion, they involve themselves in the practice of evil as though an obligation (the sense of paid constant attention). By futile things he refers to the wrongdoing. By in vain he means that they got no benefit from their involvement in evildoing because of his hating and punishing them and not allowing them to bring to completion the object of their efforts. Anger has upset my eye (v. 9). By Anger he means “Your anger”: Since you were angry, he is saying, I was so upset by adversity that even my eyes lost the power of sight through the effect of various disturbances. |

278 THEODORVS MOPSVESTENVS 14>, In eo dum conuenirent simul, reliqua. Quoniam hi qui me in captiuitate retinebant, congregati in unum de adflictione mea ac morte cogitabant. Manifestius autem Symmachus posuit: Cum in uno conuenientes cogilassent accipere animam meam, infremebant. ¢

5 19. Muta fiant labia dolosa. Id est effectibus distituta non habeant in quo gloriari possint quasi uoti sui conpotes facti. 24>, Quoniam ueritates requiret Dominus. Aquila quoniam fideles

custodit Dominus, Lxx ueritates dixerunt, id est ueros qui fidem suam adprobarent.

10 PSALMVS XXXI . Etiam in tricesimo primo psalmo beatus Dauid profetans de Ezechia commemorat qualiter sit eius infirmitas dissoluta, indicans specialiter quod, ut propter peccatum malum infirmitatis incurrerit,

ita accepta peccatorum uenia sit ei etiam sanitas, quam amiserat, 15 restituta. Sub hoc igitur argumento docet omnes, etiam si iusti sint, non debere eos in operum suorum merito confidere nec sibi — aliquid boni operis adrogare, sed totum quicquid boni operis egerint diuinae reputare gratiae et semper sibi Dei misericordiam necessariam confiteri ac tune se beatos credere, si clementem circa 9 se Deum habere mereantur. In communi ergo cunctos hortatur homines ut deuoto animo officiis insistant diuinis nec exspectent ut ad notitiam et cultum Dei signis et correptionibus cogantur accedere.

isimulet B Q2@congrati A 3simm. B possuit A 5 non] nec B

6 in quo] quo A giloari ex glox«* A quasi] «ssi in rasura Al 7 uerit& A wveritatem B! 9 suam] s. A! Hit. uam add. supra 10 xxx B om. A 1i xxx aA triccissimo B salmo A 13 dissola A 13 infirmitatis om. A}

14 uinia A etiamei A 15 igitur] itaque B 16 nec] non A 17 boni operis 2° loco inter puncia B 18-19 necesariam A 20 commoni A cuntos A!

ortatur A 21 nec] non A 22 correptiobus A. Aé 1-3 (p. 185, 11-13): Haec autem non absque oportunitate faciebant quando

Caldei super captiuitatis mala de nostro exitio cogitabant. iiss. (p. 187, 20-188, 1): Etiam praesentis argumentum carminis super Ezechiae sanatione est, cum langorem ipsum ob superbiam incederit.. Instituitur ergo sermo qui Kzechiae et personae et causae conueniat ac per illum cunctis in simili statu degentibus iustis instructio et admonitio comprobatur. Cf. Psaupo-Bepa (641): Oratio Ezechiae, quia in languorem ob superbiam inciderit; conuenit et caeteris sanctis simili statu degentibus.

PSALM 32 279 As they assembled together against me (v. 13) and so on: when those who held me in captivity came together and planned my tribulation and death. Symmachus put it more clearly: “As they came together and planned to take my life,” they raged. Let the lying lips become mute (v. 18)—that is, let them be deprived of their effect and have nothing to boast of by attaining their goal. Because the Lord looks for truths (v. 23). Aquila said, “Because the Lord guards his faithful ones,” whereas the Seventy said truths that is, true souls who kept faith.

PSALM 32

Also in Psalm 32 blessed David prophesies about Hezekiah, and recounts

how his illness came to an end, suggesting in particular that as he had incurred the affliction of illness on account of sin, so after he had received pardon for sin, the health that he had lost was also restored. Adopting this line of thought, therefore, he teaches everyone, even if they are righteous, that they ought not trust in the merit of their actions nor attribute to themselves any good work. Rather, whatever good work they perform they should ascribe to divine grace and confess that God’s mercy is necessary for them, and should believe themselves blessed if they deserve to have God well disposed toward them. In general, then, he exhorts all people to persevere in divine duties with a devout mind and not wait to be forced by signs and chastisements to come to the knowledge and worship of God. |

280 THEODORVS MOPSVESTENVS 2>, Neque est in ore eius dolus. Quia beatum per omnia superlus dixerat cui indulgentia peccatorum ueniam contulisset, ne uideretur auditoribus suis otii occasionem ac remissionis ingerere, intulit: Neque est in ore eius dolus. Beatus, inquit, qui ad delictorum ueniam, quam de diuina bonitate promeruit, studium sempli- 5 citatis accommodat et sollicite dolum omnem fraudemque deuitat, ut post gratiae liberalitatem uirtuti et moribus colendis inuigiletIn ore uero eius melius Aquila et Theodotion dixerunt in spiritu eius, id est in anima eius. Dolum autem in hoc leco nequitiam ait

atque malitiam. 10 3-4, Dum clamarem tota die, quoniam die ac nocte, usque dum infigitur mihi spina. Consequentia dictorum huius modi est: Dum clamarem tota die, quoniam die ac nocte grauata est super me manus tua, dum infigitur mihi spina, conuersus sum in erumnam. Conuersus sum in aerumnam interpositum est propter metri necessita- 15 tem, sicut et alia multa frequenter ostendimus. Dum infigitur mihi spina. Spinam uocauit egrotationem propter subitum doloris incursum. Conuersus sum in aerumnam. Vult dicere Quoniam clamaui iugiter, accessio mihi facta est egritudinis et doloris: clamaui autem 20 ob hoe iugiter, quia continue mihi uis langoris incubuit. Egrotatio ergo mihi necessitatem uociferationis inposuit, uociferatio malum infirmitatis adiecit. Conuersus sum in erumnam, id est: de infirmitate ad aliam infirmitatem transitum feci. 5. Peccatum meum cognitum tibi feci, reliqua. Id est: Conuertar 5 ad confessionem peccati. Nam cognitum tibi fect Aquila cognitum tibi faciam. Ki non abscondi. Symmachus Non abscondam. 16 ef. supra p. 57, 61-62.

1 uel neque add. supra lineam A nec in textu % ueniam] niam A! 3 ocassionem A remisionis B 5 uiniam A 6 accomod+t B’ omnem om. Ai diuitat A 7 collendis A 8 thed AB 9-10 dolum — malitiam affert A® (p. 188, 9-11) 1Qatque) aut A 11-12 quoniam — infigitur] usque A

13-14 quoniam — conuersus sum in|] usque A 13 est om.B 14 tua om. B 15 sum om. A!’ erum. interpossitum A 16 frequenter] consequenter A

i9 erumnam A WaccesioA 2legrotajtalio A 2% inpossuit A O4 ad] in A firmitatem A fecit B' 5 reliqua om. A 28 ablabscondi B, Ae

(p. 188, 30) pro non abscondam.

PSALM 32 281 In whose mouth there is no deceit (v. 2). Because in everything above he had declared blessed the one on whom mercy bestowed pardon for sin, to avoid his listeners gaining the impression that he had taken occasion for easygoing ways, he went on to say In whose mouth there is no deceit. Blessed is the person, he is saying, who directs the pursuit of honesty to pardon for sins, which he would attain from divine goodness, and carefully avoids all deceit and deception so as to stay on the alert after the generous gift of grace by cultivating virtue and good behavior. Jn whose mouth Aquila and Theodo-

tion expressed better: “In whose spirit”—that is, in whose soul. By deceit here he refers to wickedness and malice. From crying aloud all day, because day and night down to with a thorn being fixed in me (vv. 3-4). The meaning is something like this: From crying aloud all day, because day and night your hand was heavy upon me, I was reduced to distress with a thorn being fixed in me. The phrase J was reduced to distress was inserted on account of the need of the meter, as we have often shown in many other cases. With a thorn being fixed in me, by thorn referring to the illness because of the sudden onset of pain. J was reduced to distress. He means, Since | cried out incessantly, grief and pain came upon me, and I constantly suffered the effect of exhaustion through crying out incessantly. So illness forced me to shout aloud, and the shouting increased the feeling of weakness. J was reduced to distress—that is, I passed from one infirmity to another. I made the sin known (v. 5) and so on—that 1s, I shall be brought to confession of sin (Aquila putting “I shall make known to you” for J made known, and for And I did not hide Symmachus putting “I shall not hide’). |

282 THEODORVS MOPSVESTENVS 6. in tempore oporiuno. Id est in tempore conpetenti, ac si diceret: Cum fuerit ab aliis curis atque occupationibus liber, tunc erit ad confitendum intentus ac sollicitus. Verumtamen in diluuio aquarum, reliqua. Quod Symmachus ita 5 ait: Ne ut fluctuantes aquae muliae illi obuient. Fluctuantes aquas uocauit | uehementia discrimina. Omnia haec sub Ezechiae exemplo

de omni iusto dicuntur. )

7. Tu mihi es refugium mewm usque quae circumdedit me. Quam

illi Assyrius nuper intulerat. 10 Exuliatio mea, erue me a circumdantibus me. Optime exultationem suam uocat Deum, qui eum et a grandi merore liberauerit et laetitia atque exultatione conpleuerit. A circumdantibus dicit, siue a malis, quae ei per infirmitatem acciderant, siue ab his qui de ipsa eius infirmitate gaudebant. 15 8. Intellectum tibi dabo, reliqua. Quia cum esset Ezechias iustus, cogitationem recepit animo quae proposito eius minime conueniret. 9. Nolite fieri, reliqua. Quia Ezechias illa infirmitate quasi quodam camo reuocatus est. Frenum ergo et camum uocauit correp-

tiones breues et ad tempus inductas, flagilla uero castigationem ® diu longeque protractam. Nolite, inquit, ad praesentes tantum correptiones aspicere et Dominum pro castigationum lenitate dispicere: nouit in peccatis permanentes suppliciis longis adficere. 11>. Hi gloriamini omnes recti. Melius Aquila: Et laudate eum omnes rectli corde.

2 ocupationibus At 3 fitendum AB 4 diluio A dilB reliqua] mul-

(tarum) A 5 fsluctantes B= aquae]aq(ue) As 6: uechimentia A uehimenlia B haec] has uero A} 8quacem., A quam] subintellige e. g. tribulatio-

nem 9 assirius A intullerat A 12 exultat. atque laet. A 13 qui]

q(uae) A 15 ad v. intellectum B praefert inter coll. ex persona Dei _16 reci-

pit AB propossito A 17 quasi quasiB 18camoom.B 20-91 ad — aspicere] ad correptiones aspicere tantum correptiones A, v. aspicere inter virgulas duplices includitur 22 permantes A. Ae 18-19 (p. 190, 9-10): Pro breui correptione et temporali.

PSALM 32 283 At the right time (v. 6)}—that 1s, at an appropriate time, as if to say, When

he is free of other concerns and occupations, then he will be earnest and careful to confess. Even in the rush of mighty waters and so on. Symmachus put it this way: “Lest mighty waters become a flood and approach him,” by “mighty waters become a flood” referring to severe difficulties. All this is applicable to every righteous person on the example of Hezekiah. You are my refuge down to surrounding me (v. 7), which the Assyrian lately inflicted

on him. My joy, rescue me from those surrounding me. He did very well to call God his joy, since he rid him of extreme grief and filled him with joy and exultation. He said from those surrounding, either from troubles that happened to him through illness or from those people who rejoiced in his

illness. . I shall give you understanding (v. 8) and so on. Though Hezekiah was righteous, he entertained thoughts in his mind that were by no means appropriate to his purpose. Do not be (v. 9) and so on. Hezekiah was held in check by that illness as if by a kind of rein. By muzzle and rein, therefore, he referred to brief periods of correction inflicted for a time, and by whips, to chastisement long and drawn out. Do not, he is saying, have regard only for the present correction and despise God for the lightness of the chastisement: he can inflict extended punishment on those persisting in sin.

Boast, all you are upright (v. 11). Aquila put it better: “Praise him, all you who are upright of heart.” |

284 THEODORVS MOPSVESTENVS PSALMVS XXXII

Thy éxi tod paxapiov ‘Elexiov rapacyebetoav vikyy tots ‘lopanhtTas UO tot Qeoi, dia tis wapaddEov tév Acavptwv dvaipécews, wpopyrevov év toute ty Wadue 6 paxdpios Aavid, domwep Twa émtvixiov Euvov

ént tots yeyevnuévors ate aveBonoe, td civybes avt@ KkavteviGev dta-~ 5 WpatTropevos, Kai awd tis kata tovs Agoupious wroPécews tpEenspevos jiev

eis kaBodxyy dpvediav tod deordrou Kai éExynow tév br’ abtoi yeyovdTov, wadevwv O& awavras py éxi Tois wapotot peyadow wemoMévat, ddrAd

mwavtev wyeicOa duvatwrépav thv toi Oeod BonDeav. Toiro yap pddora apopay év tois yahpyots mpooyje, rt éx tév UToPcewv éexi KaTnynTUHV 10 tpemwetat Tapaiveow, Sapdpws Tavtyv totovpEvos Kai TOIs dkpoatais ape-

Aiuws, ote dvayKatov pév piv eidélva tas bwobdaeas mods yvoow Tis tév Yrahuev dvvdpews, wpocextéov O€ Kai tots AowTrots, ols éx Tév bIr0~

Gécewv Kéypytat mpos thy tév évtuyyavévTev wpédetav. | 19, "Ayzdukeb2, Sixmo, év 7G Kusto. Anaiovs évraiOa Kade? rovs 15 ‘lovdaious, ovx dad tis toi Biov dperijs, GAN’ ard tis Too Ocoi yvdcews. Cixdrus 6é cimav td Ayadd:890e rpooéOnke Td tv Kuoto. ‘Exedy yap

év tois avOpwrivos eiteheis joav Kai tarewoi Kai rpdyepor tots ‘Acovpiots wpds adwow, woddots te ova! Kai ioyupois Kai éuweipia wodepuh kexooyingevots, tv th Kugia tv ayaAAiaow avrois wpoevayyeAetat, od 2 th BonBeiqg wapaddEws tervyyxact tis owrnpias, ovK év wohéum kai Hapatage adda povy th toi Ocot wAnyn trav ‘Acoupiov dvaipebevrev. Ab hoc loco Coisliniani gr. 12 textum, nisi aliter signetur, uno tenore perscripsi. Commentarium uniuscuiusque fere versiculi praecedit, in codice, nomen aut sighum Theodori.— Excerpta anonyma (anon.) notavi, fragmenta ew aliis codicibus deprompta suo loco indicavi.

Tv — apéderav: (Qeo’ avro*) Paris. 139, fol. 67; Vat. 1682, fol. 96%; Cord. I,

574 (P. G., 668C 11-669 A 3); Barbaro, p. 286 (radetwv — dpddemv). 5 xdvtaiBa G 6 pivom. C 8 raideiwv] raddawv P watdas dv Vo 13 éx] éxi PV Cord. 1%, Aicailovs —~ dvaipeBévrwyv: (Geo) dvriw*) Paris. 139, fol. 67; Vat. 1682, fol. 97;

Cord., p. 575 (P. G., 669A 4-15); Barbaro, p. 287; cf. Petrus Laodicenus [L] (Cord., p. 562, 5-16). 17 ér(e)i PV Cord. 18 dv@pdrois C 19 wpds] eis PV

Cord. 20 airav PV Cord. 92 + rot om. C.

Ae 2-14 (p. 190, 21-26): Post uictoriam de Assiris profetice carmen hoc uelut

triumphale componitur, doceturque sub occassione -huius argumenti inritae spei esse uel rei omnia quibus praeter Dominum mortales exultant. Cf. PseupoBeva (615). —- 18 (p. 190, 27-29): Tudaei ob notitiam conditoris, non in equis et prosperorum successu (sucensu ms), gauisi sunt ut Assirii.

PSALM 33 285 PSALM 33!

In this psalm blessed David prophesied the victory granted the Israelites by God in the time of Hezekiah through the unexpected slaughter of the Assyrians. He burst forth, as it were, into a triumphal hymn on what had happened to him, making his point here in his customary fashion: he moves from treatment of the Assyrians to general praise of the Lord and an explanation of what had been done by him; and he instructs. everyone not to trust in the mighty ones of this world, but to consider God’s help more powerful than all. In fact, this is what we should consider most of all in the psalms, that he moves from development of a theme to catechetical exhortation, conducting this in various ways also for the benefit of the listeners. The result is that it is necessary for us to recognize the themes with a view to knowledge of the psalms’ drift, on the one hand, while on the other hand it behooves us to attend also to the other aspects that arose from the themes and that he employed with the readers’ benefit in mind.

Rejoice in the Lord, you righteous ones (v. 1). By righteous here he refers to the Jews on the basis not of their virtuous living but of their knowl-

edge of God. Now, he was right to add in the Lord after saying Rejoice: since in human terms they were insignificant, lowly, and vulnerable to capture by the Assyrians, who were numerous, strong, and equipped with military experience, he brought them ahead of time the good news of rejoic-

ing in the Lord, by whose help they unexpectedly attained salvation with the slaughter of the Assyrians, not by fighting and battle array, but solely by God’s intervention. | Praise becomes the upright. An excellent extension of

1. It is from this point on that editor Devreesse finds Theodore’s Greek text in the Codex Coislinianus to be so complete as to be “équivalent a une tradition directe” (Le commentaire, XV).

286 THEODORVS MOPSVESTENVS 1b, Tots ebbéo. wpéme. atveors. Kady 4 éxaywyy tod pytot cai paduora

rév é€&fs évexev. Erreidy yap tiv evpocivyy atrots eiyyyeoato, nuehre dé éri tHv buvediav xai tHv brrép Tév yeyovdTwv eiyapiotiav TpoTpEeTeEL,

éEjs BovAdpevos avrots éupdBovs awpds ro wp@ypa KaTaoTioal, wore 5 pera Tis wpoonKxovons yynotstyTos avaméurew THY pv~dlav Kal THY EvYa-

piotiav TG Oe Tedeiv, wpodaBaw tots sb0éor yoiv Thy aiveow ampere, iva adkovoavtes OTL py wdvTwv éotiv tpveiv tov Oedv, dAdAa povev Tav ueQ’ evOurntos Aoyiopav TolTO TrotoupEvev, ots Kai WpéTOV EoTi TO vpvElV

éxi tois mapotow ayabois, éwetwep xal toi tuyeiv altév agit Kxabeo10 tHKkaGt peTa TOAAHS evAaBeias tpocéAOwort TH TOD Oeod vpve@dig.

Qa, "Elouodoystabs tH Kuopio év xOapz. “Oemwep mpooyuacdpevos ta dvérepa Kai wpdTepov péev evayyedodpevos Tiy evppoouvny, peta dé Taira Katapticas moos THY buvediay TH éraywyh tod é€is pyrov, évreibev Aor-

wov én’ avthv wpotpémerat Thy dpvwdiav cai dnow ‘Efopodoycicbs +6 15 Kupip év xOdpy. “E€opohoyetobe d& Edyapioreite Adyet’ TO dé év x1Da—e Kata tv tOoTe cuvyiPeav, éredn TowovTOIs épyavois ExéypyvTo mpos THY

tov Qeot bpvediav. Qb, Ey badrapio Sexnyoodw berate abt. ‘Erépov wadw dpydvov pyypovevel, @Trep exéypyvto mwpds TOUT, TH ciapdépy Tav dpyavev TEuvoTTpE% weorépav THY duvedlav épyaQdueEvos.

; a, Acare abt soya xavdev. Eredy ouppavov avdyKn TO Woaypari

eivat TO %op.x, xxwov wapakedever Gopa Gobyva te Oceg ws éxi Kawe kai wapadé&w mwodypatt Kai wapa thy Kowny tév dvOpe7ev aevyOeav yeyernpeven.

1>, Kady — tpvpdia: (Qeadwpov avro*) Paris. 139, fol. 67; Vat. 1682, fol. 97 (Mai, p. 895; P. G., 668 B 10-C 9); Barbaro, p. 288. = 1 «aky — pnrot, 2-6 ére:(dy) — -tHv evyaploriay avarémfa: affert L (Cord. 562, 45-50). apdés]aepi PVL 5 dvawewrar

PVL 676 Ge om. CG redeiv om. PV ryv om. C,

24. “Qoewep — tpvediav: (Ocodmpov) Paris. 189, fol. 67; Vat. 1682, fol. 97. 19 efopodroyciobe — mBapg om, C 16 dwedy] ext PV exéypnro C. 2, “Erépov — épyaCdpevos: (Qeoddpov) Paris. 139, fol. 67”; Vat. 1682, fol. 97%. 19 oxep G wowep PY. 3°, “Exedy — yeyevnnéve : (Qeoddpov) Paris, 139, fol. 67"; Vat. 1689, fol. 97%;

Barbaro, p. 290; éwed(dn)-— mpéypar affert L (p. 564, 11-14). 21 emodudevor V.

A® 1 (p. 190, 99-191, 2): (Laus) deferenda Deo auctori operis. 2 (p. 191, 9-4); Generali praefatu ad laudes diuinas coartatus nune ipsas species, quibus laudetur, enumerat. . 2 (p. 191, 5-6): Allerius namque musici meminit instrumenti. & (p. 191, 7-8): Nimirum qui magna et nova contulit.

PSALM 33 287 the verse, particularly in the light of what follows: since he brought them the good news of happiness, and intended proceeding to a hymn of praise and to thanksgiving for what had happened, he meant to go on and render them apprehensive about the action so that with due sincerity they could offer up a hymn of praise and perform thanksgiving to God. He begins by saying that praise becomes the upright, so that when they hear that it is not for everyone to praise God but only for those doing so with the highest motives—to whom it is also appropriate to sing praise for the current prosperity, especially since they were made worthy of attaining it—they may proceed with deep piety to hymn-singing to God. Confess to the Lord with a lyre (v. 2). As he had begun with the above remarks, first of all bringing good news of rejoicing and later completing the introduction to the hymn-singing by addition of the following phrase, at this point he now introduces the hymn-singing itself with the words Confess to the Lord with a lyre. Now, by Confess he means “Give thanks,” and with a lyre according to the custom of the time, since they used such instruments for singing hymns to God. Sing to him with a ten-stringed harp. He mentions in turn another instrument that they used for this purpose, making the hymnsinging more solemn with a range of instruments. Sing to him a new song (v. 3). Since the song needed to be in harmony with the occasion, he gives instructions for a new song to be sung to God as in the case of a new and extraordinary development surpassing people’s general practice. | Sing a beautiful song to him with full voice. Symmachus

288 THEODORVS MOPSVESTENVS >, Kars parate év dhadrnyud. LUupayos émpedds bedxte, capéoTepov auto Aéywv. Tovro yap BovAerat cireiv’ Kxdis, pera rpoanxovons

emmehetas émtedeiobe to apaypa. Eixaiows & efrev bv adAxY~UG: adhahaypos yap Aéyerat kupiws 4 Boi iv év tots moduots ciwlev adréval © otpaTos Gmdtav # Todeniovs OwKy Tpévas eis hvyiv mWéAcws 5 Teiyn Kpatnoas, ij Kai twa viknv épyalyta, — Kal ddws ddadarypds KU-

piws 4 TowvrTy héyera pov iv dadidow | dorep tt otpBodov vikys yeyevnuevns.

42, "Or ev8ns 6 Adyog ToS Kuplov. Mporpevrduevos éxi tiv Upv@odlav kai thy éni TH vikn evyapiotiav, dahadtkerat mpdtepov Tob mapac youevoy 10 THY vikny Tov dpvov, os av pn OdEn Keyapiopévy tis elvar Kal adtdkprtos 7h

wapacyeBetoa aitots mapa toi OQeot BoyBea. Toiro dé roi éwedy An pOvov mpopytevev Toojpytat TS Tpaypna, GAdd Kai érépovs wadevew TH TeV Egouevev mpodnteia, Kai pyow Sts eVOhe 6 Adyog Tod Kuotov, TovTéotw Ott Oikaov avtod to mpdortaypa, SxKala 4 dadépacis edOUTyTOS 15 werAnpwpevy, TolTO éyov Ott OuKatws Hpiv éxypovev. “"EGos dé abt@ ToiTo

Toeiv ooakis dv pvypovedon BonYeias wapacyebetons atrois rapa toi degndrov kata Tév troheniwv, TobTo crovddlovTt Sexviva 6tt obte TOU~ Tous yapitt evepyetet paraig, obre tods évavtiovs dpyf tywwpetra, Suaia

o€ Yio tiv Kata Tav évavTiov dnépaaw éxpépet. 20 4>. Kui mavtx 2 Egyx abrol éy wiove. Kal wavra ta tr abroé mpat-

Topeva SéBaia Kai duerabeta® dupotépav O€ TovTev h éxayuyh tev pyTev avaykaia mpos Ta Hporyoupeva. “Eder yap éni thy évyapirtiav mpotpevrapevov Kai TO Otkatov dei€at tis vikys kal To auetdOerov ths dwpeds, iva

é& dppotépav dpeouévy detyOG 4) edyapiotia Kai dpvedia 4 eis airdv, % 3, Jvupayos — yeyevnuevys: (Qcodwpyrov) Paris. 139, fol. 67%; Vat. 1682, fol. 97*-98., 1-3 Zupp. — érmedeias affert Li (p. 564, 23-25) 4 wodenios PV 6 riyn GC = 7 twa cipBodrov PV. 4°. Iipotpeyrdpevos — éxpéper: (Beodwpryrov) Paris. 139, fol. 67%; Vat. 1683,

fol. 98. 9 rH tuvpdia C LL tpvov] rpdrov PV elva: om. GC — dxprtos PV 123 rot om. C érei PV 17 wapacyebeions abrots om, C. 4°, Kai wavra — érdyer: (Ocodwpyrov) Paris. 139, fol. 68; Vat. 1682,

fol. 98r-v,

3° (p. 191, 8-13): Pro diligenter, intente ac modolate.. uociferatio hic uel iubilatio clamor ille militum dicitur in praelium aut hostibus fugatis insistunt.. oportune ergo hic tali uociferatione hortatur ut psallant. 4 (p. 194, 14-18): More suo per alias quoque oportunitates dispensationes diuinas commendat simul[que] discribit dignitatem eius, quem laudari meruerat quia [uel inspexit] utrorumque merita inspiciens Iudeos.

PSALM 33 289 puts it more clearly: “Sing with care,” meaning “Perform the task beautifully, with due care.” Now, it was fitting for him to say with full voice: by full voice is properly described the cry that the army normally raises in war when pursuing the enemy after routing them, mounting the city walls, or achieving any other victory—and in general full voice properly describes the cry they utter as a kind of sign of a victory won.

Because the word of the Lord is upright (v. 4). Having recommended their hymn-singing and thanksgiving for the victory, he first ensures the hymn to the one responsible for the victory lest someone seem not to be grateful and the help provided them by God go unacknowledged. Now, he does this since he chooses not only to prophesy the event, but also to instruct others with the prophecy of the future, saying Because the word of the Lord is upright—that is, his command is just, his just verdict is full of uprightness, meaning that he was right to come to our aid. Now, it is customary for him to do this whenever he mentions help provided us by the Lord against the enemy, anxious as he is to bring out that it is not by an idle favor that he benefits them nor in rage that he punishes the adversaries; instead, it is by a just verdict that he delivers the sentence against the adversaries. And all his works in faithfulness: everything done by him is firm and permanent. The insertion of both these phrases was necessary in the light of the foregoing: he had to recommend thanksgiving and show the justice of the

victory and the permanence of the gift so that the thanksgiving and hymnsinging to him would emerge as a response to both, | the provision of just

290 THEODORVS MOPSVESTENVS ano Te Tov OmKatay waperynxévat Merito laudabilis, quia aequistyv BonBeaav xai awd toi BeBaiav sime auxiliatus est et quia firdedwphjoGa tyv evepyeciav. Taira mum esse fecit quod contulit. ov appotepa mpoceivai pyot tots Haec autem utraque dicit inesse 5 amd tov Ocot yeyevnpévois, ov Grep operibus Dei; quorum si unum av un wpoof édarrovv ré tijs evya~ deesset, gratiarum inminueret ptotias novvaro. Eire yap ddxos nv dignitatem, id est si iniuste den BonOea, ovx aftov qv uxép tov- fenderet eos Tev evyapiotetv, ei Kal dpetAduevoy apa Tey eilnpdrev tiv ydpw, «ire 10 d§elav éwedéyero tiv petaBodyy, Kal otws meprttov iv edyapoTeiv éxi Tots ov wapauevovow ayabots. Kai uel praestita permanere non pos-

émeon elme Okalav thy dwédacw, sent. iva wy O6fn wdAw apedeotépous epi THy evyaploTiav awepydecOa as ovdév tot Geot dwpncapévov, GX’ wpedi apooveiuavtos tiv BorOeay, 1 éwayet’

59, “Ayan% shenpocivyy nat zpiow. [pdceoti dyot trois in’ abroi yVOHEVOIS Kal yapis Kai Td Otkatov’ dvti dé Too wpoweivat Td dyanwav elmev, x ToAXoU Tol awepidvtos igws Aéywv Ott ov pdvov Tois vuvi yeyevn-

pévois wpdocotw aupdrepa taira, d\Ad yap Kai peta wWoAAHs ths da” Gécsws pidov ait@ totaita cwampartecOa ots aupdtepa Tatra mpoceivar oupPatver. [lds odv mpdceott kai 4 ydpts Kai Td Sixaov; Td pév dixatov OTL pn ddikws éxypuve Ouadrata Tovs adiKobvTas tyLwpnodpevos, H O& Yapis Ott OvK amd THs OiKelas dperis dEtwv évrev TOGObTOV TéV evep-

yernbevray wapérye thy exdiknow 6 Oeds, ti dé aitod piravOpwria td *5 apérov Otarpattopevos Oikas apa tav dduovvrov édduBavev. Cita BovAd-

pevos Ouot ev OetSat peydAnv roi Oceoi tiv diravOpwriav cai peova Tavtyv Kai woky mAcovddoveav tot duaiov, — cuveBddeto yap els pe» # woe |S a %, a £ 3 8 e ¢

10b-¢, “AGeret 5& Aoytopovg Aadiv. ‘Awpaxrous atrots xabiotnow, aKv-

povs kai patatous, Kat abetet Bovdras . 16 atrd diaddpws éEn5 yyoato €Ovev eirrwv Kai Aa@v Kai dpydvtey, tovtTo BovAdpevos eiweiv 6rt kav whgGos 7 td Bovdevdpevov, Tot OQcot To évavtiov BovAopévou, avw-

ny % om os # 8

gehés TO wANGos év trois BovAevopévois, Kav apyovrés tt dovyilovrai, anpaxtov avtois Td oovdaddpuevov yiverat, oldév weAoupévois ex THS apyns 4 tov wAnGous tev wanKxdwv. Eira Td peiGov.

10 Ll. ‘H 3é Bouddh tod hupiou cig tov aidva wéver, hoyrspoi cs xagdlac auto amb yevediv sis yevexg. Ov yap pdvov yoi tra tev GAAwy aKvpa—

8 é % £ a % % “~ 5 # % fi? % 7 ¢

anopaive Ouvarat, GAAG Kai Tots oiketois TOAANY rpoaTiMévai thy BeBaiwow, Aoyiapous dé TAs xxpdias ere cwuaTuKas, Tov KeKpytéevov Spov Kai Ti

Kuptay awdpacw ovtw Kadov tot Qeod, iva earn Gri aueraberos 4 rotary 15 yvwun tov deordtov. ‘Oowep o€ exeiva cradpdpws eiwe Bovdds thvdv Kai hoyispods Andy Kal oyuspods oysvtav, ovTw wadw Kal Ta tot Kupiov dtapopws eEnynoato Boudkhy Kyoiov eiwy Kai hoyrouods zxodiag xdt0b, peyaAowperéatepov aita e€yynoacba BovAcpevos tH O1apopa Tav eyopéven.

# & % ® " an « one om % .. # Tatra 6€ otto yevéoba rapa tot Qeot ws ard tév TapdvTev pyotv %peta &tHv%Kabodkny % %e€nynow % #Kai%pera% % *ipvwdiav ee _tTpéret # 20 ovo thy % Kabodcyv

co eg mn € & on # @

kat éni thy trdbeow aitiy Tov Adyov awd Tis éEnyjcews Kal pyow' Aoytowol t%3 xapdias .

12. Mzxdovov zo Ebvos ov éorty Kopiog 6 eds abot, dads bv eZedé* 2 py auth. * . Crreidy € £ en. %.myoFa 4 gavoR cicFe xAnpovontay toivwv3ottw ta te~~ tév GAewv % dmpakxta deikvuct Kai tois oixetows wokAjqv twapéye tHv BeBatwouw, paxdprot 10. AtvacxopriGe: ~ nei{ov: (Qeodepov) Paris. 13), fol. 69%; Vat. 1582, fol. 1017»;

Barbaro, p. 297; cf. L (p. 569, 19-23), 1 dracxoprite:| crackedaGe C 9 éa PY 4 «ai — Bovaas om. PV apyovrwy supplevt Dy om. PY. 11. Ov yap — yeveds: (Qeodwpov) Paris. 139, fol. 69%; Vat. 168%, fol. 101%; Barbaro, p. 297. {1 yap om. PV — 15-18 wowep — dKeyonévev affert L (p. 570, 13-18) 18 atrd PV 19 yiyver@ar PV = 22 Noyronol ris kapsias om. PV — abrod — vyeveas supplevi.

12. ‘Cxewy — xai pyow:. (Oeodspov) Paris. 139. fol. 70; Vat. 1689, fol. 101°-102: . Barbaro, p. 298. G4 hyciv otra C aAwWy dyaiv C 25 BeBaiwow| Bedrrimow C.

Ae 11 (p. 198, 17-20): Ad superiora retulit cogitationes et consilia: dixerat enim Dominus dissipat consilia gentium: reprebat autem cogitationes cordis.

PSALM 33 303 confusion on their plans, not allowing them to take effect. He sets aside peoples thoughts: he renders them futile, ineffectual, and pointless. He sets aside rulers’ plans. He made the same comment in different ways 1n reference to nations, peoples, and rulers, meaning that even if a vast number were scheming, while God wanted the opposite, the vast number would be of no significance to the schemes. Even if rulers planned something, the object of their concern would come to nothing, and they would get no benefit from the government or the vast number of the subjects. Then the more important consideration. But the plan of the Lord abides forever, thoughts of his heart from age to age (v. 11): not only can he render the schemes of others ineffectual, but also he can bring great reliability to his own. Now, thoughts of his heart is a bodily expression by which he refers to God’s determined limit and authoritative decree, as if to say, Such a decision of the Lord is irrevocable. As he expressed his idea in different ways as nations’ plans, peoples’ thoughts, and rulers’ plans, so in turn in different ways he also explained the plan of the Lord and thoughts of his heart, wanting to explain them in more fitting fashion with different forms of expression. He says that these things were thus done by God as though from the present; hence, after the general explanation and the general hymn-singing he directs consideration also to the theme itself from the explanation in the words thoughts of his heart from generation to generation. Happy the nation whose God is the Lord, the people he chose as his own inheritance (v. 12): since, then, he thus shows that the plans of the others are futile and provides his own with stability, | you who are dedicated to

304 THEODORVS MOPSVESTENVS Upeis of TH OeoTOTY dvaKeipevol, Kai paxdpior dyeis of tap’ abtoi ads éxdeyGeis, émetwep dpuetaferos 4 eis ipds evepyeata rob deomédrou ytyverat.

Ieov yap xai rowvtwv Tetvynxare, tod Qcoi ra yavnpara tév Wodepov Twepitpéavros eis TO évavtiov. Td 6 siz xAnpovopiay sautG dvti Tob

eis €€aipetov | apdpiopa, eis ididlovoav Seororetav, érel kKAypovoyia = % itatdvtws vd THv TeV KAnpovopovvTeY Keira SeatroTetav. Elta os 10s anddatw rév \eyOevrev kai avotacw éEnyeira ta yeyovdra Kat pyoww’ 132. "EE obpavot éxéBrebev 4 Kuctog. Careidy rov dbOadudv éxi rob Geot Kade? rd Ctopatixdy kai OiayveotiKov eite éni rev O«atov ex’ evEepyerig yryvopevov, cite éxi Tév duaptwrav éxi tyuwwpig, Td & obpzvod éxéBre- 10

vev 6 Kiptos deodovOws dyci toils dvw os mods drddakw tav de yOevrav, Ott ovTw yoiv paxdprot dpets oi éx\eyevres wap’ adbrod, drt idol ov KaTéAiwev aveSeraota Ta yeyevnpeva. 13>. EBev mavrag ToUg vlovs Téy zvOowrev. Té abré wadhw Neyer” Ouotoy yap éott TO elde ro exéBAchev, avti ToH wpocés ye, Oleyvw Ta yeyevnuéva. 15

14, ES évoiuow zaromnrapion abtot énéBrcdev ext mévras tobe xaroraotvtag thy yfiv. To dé && écvolvov xxzromnragtoy xdrot Lvppayos réyet pavepwtepov xm Hs Edpaing xatonias abtov, ive deiEn poBeowrépav tiv é€éracw thy rapa toi Ocoi ywopévyv tg édpaiav éyew kai BeBaiav Tov

eferagovra thy é€ovotav. Totro yap Bovdeta évraiOa ciety td xarorwATHpLOY auTOD, ard THs KaTOKias altro TO THs gicews atrot Kai Tis

efovotas BéBaov wapiotas, ws Kai év tO 168 dyow 2% 88 sods xaxrorwotveas oiniag mndivac, 8% ov xat witol dopey éx Tod adtod mndod, dard | ris oikyoews TO evdidduTov Kai dobeves THs picews Tov avOpdrwv rapadeKvs.

To dé édpaiov Erotpov éxdAecev, eel TO pev ESpatov wavrws dv Kai % Otapévov éroiidy é€atw Kai evrpemés, ob Oedpevdv Twos rapackevis, Td dé éroiuacias Oedpevov ovce eivat dUvatat kaO6 twos éromacias Kai TwapacKevijs wpoc oer rat. 29-93 lob 1V, 19.

151, 25 paxdpio: — 152, 6 derworeiav affert pluribus omissis L (p. 570, 26-31)

1-2 ypeis... yuds V* 9% éxdreyeis PV éwel — derroreiav om. C, 18°°>, ‘Enwedy — yeyevnnéva: (Qeodspov) Paris. 139, fol. 70; Vat. 1682; fol. 102;

Barbaro, p. 299; cf. L (671, 10-19). 10 yevépnevoy C 11 myo om. PV. 14. Té dé — xpoade?rat: (Ocodapov) Paris. 139, fol. 70; Vat. 1683, fol. 109°: Barbaro, p. 300; ef. L (p. 571, 1-7, 19-23). 23 xal qpeis rot abrod éouév xnhof PV

25 éredn C xavres| wav «cai G 26 geri] éoras C. | A® (p. 193, 23-20): Id est tanquam tam proprie esset plebs eius et.

peculialiter, ut sunt heriditates heredum.

PSALM 33 305 the Lord are fortunate, and you the people chosen by him are fortunate for the reason that the Lord’s kindness to you is unchanging. After all, see the kind of favors you have received when God turned the enemies’ schemes to opposite effect. Now, his own inheritance refers to exclusive choice, special lordship, since the inheritance falls exclusively under the control of those inheriting.

Then, by way of proof of the reality of what had been said, he comments also on what had been made, saying From heaven the Lord looked down (v. 13). Since he uses the eye in God’s case to refer to differentiating and distinguishing what happens either to the righteous by way of kindness or to sinners by way of punishment, he logically said From heaven the Lord looked down on those below as a proof of what was said, meaning, You are fortunate in being chosen by him because, lo, what had been made he did not leave without surveillance. He saw all human beings. He says the same thing again: He looked down is similar to He saw—that is, he paid attention; he exactly discerned what had been made. From his ready abode he looked on all the inhabitants of the earth (v.

14). For From his ready abode Symmachus said more clearly “from his established dwelling,” so as to present the examination by God as more fearsome for the reason of the examiner’s having an established and unchanging authority. This, you see, is the meaning here of his abode, presenting under the notion of his dwelling the stability of his nature and authority, as he also

says in Job, “He allows those who dwell in houses of clay, since we ourselves are also of the same clay,’® by the idea of a dwelling highlighting the instability and weakness of human nature. By ready he meant “established,” since what is completely established is also in a ready and seemly condition, needing no equipment, since what is in need of readying cannot even exist insofar as it requires readying and equipping. | He looked on all the inhab-

6. Cf. Job 4:19 Lxx.

306 THEODORVS MOPSVESTENVS 14>, ExéBiedbev ext mavrac robs xaromolvras thy viv. Hakw apoartOyot thy ths éEeraoews eEnynow iva eiwy Ort ovdevds KaTapedei, paKapiarous €k ToUTou Tous bro THv adrot mwpdvoiav OeiEa BovAdpevos TH ph dvvacbat paOupnOyvat in’ abrod.

5 15. (O wAdkexs xara pdvas Tas napdtas auTéy, 6 Guveic maven te Epya autov. | Twes onOyoav tov paxdpiov Aavid évraiOa Aéyetv 611 227% pbvas

émAace tas yuyas tév avOpuirev Keywpiopéves Tot aépatos, ds ~apdixs Tas Yuyas Aéyovros. Eire dé ovrws éyet, cite kai wy — paxpotépwv yap exeivo Oeitat tev Adywv — ov Toro évraiOa eciweiv BovdAera, GAAA TX-

10 %aodiag abtéy, iva ein avrous, ard Corda hominum pro ipsis ho-

Tou pepixod Aéyav Té GAov. minibus posuit, a parte totum ‘O wA&- hominem more suo indicans. Qui Gas oUV atrous xut& udvas. avti to fingit igitur eos singulatim, operi

ovdevds rapdvtos avOpuTrev, suo nullo adstante hominum uel

15 praesente, ac si diceret: Cum iva wvecdum essent, ipse eos, ut subeiry Ouvx Gvras wapyyaye, toiro sisterent, fecit. Hoc autem de and tov mpwrondkactrov éEnyovue- primo plasto dicitur, in quo navos, €v @ mpetov THvy dvow xate- tura hominumsumpsit exordium. Badero tev avOpirwv* dvayen yap Hic ergo necessario, cum nullus qv tov adv@pwrov, ovdevds é6uotoy adhue esset mortalium qui operi WAPOVTOS, ‘yeyevypevov ovK 6vra wa- diuino adsisteret, formam homi-

pnyOa. nis primus accepit.

Otro yap kai d\Aayod gyow “U aapdix pov érapayOn ev éuol. iva einy % €yu, —éwaye yap gohog xai toduos HAMev ex’ Eve, — GAN’ ade éyywpet THY Kapdiav tapacoco Bat Keywpicpeves Tot Atos adparos. "EOos Oé aiT@ and TOV pepKdv Ta GAa OU yap amwha@s onpaivetv, GAN ws éxi TOAD KupWw-

Tépov Tivos weds THY TeV Aeyouevov GHpaciav pvnpovevovTt, otov TO t xapdie pou eraody Oy év guol efarev, éreidi Tis Tapa yiis TO KUptarepov Kai 30 4 aio@yors éyyiverat th Kapdia, kai TO Te etn pov exawvécoudi cs Adyer,

24-95 Ps. LIV, 5,6 30 Ps. LXI, 4. 14°, [ldkw — da’ airot: (Geoddpov) Paris. 189, fol. 70°; Vat. 168%, fol. 102°. 16. Corda — aceepit: A fol. 9°; B, fol. 11°, — Praecedit textus sacer: Qui finxit

singulatim corda eorum. 11 possuit A 13 igitur A in rasura itaque B singillatim B et da supra 13-15 operi-—praesente affert Ae (p. 195, 12-18) 14 adsistante A 16 necdum] i @ A, dum add. supra lin. 16-17 ut subs.] ait

subsistirent A 18 psalto i9 sumsit As exordis#x B90 necesario A 23 aceipit AB.

A* 10-12 (p. 195, 3-4): Vel animas uel ipsum hominem: a parte totum.

PSALM 33 307 itants of the earth. Again he provides a comment on his scrutiny, as if to say, He excludes no one from his care, wanting to show that those under his providence are to be regarded as fortunate by the impossibility of their being neglected by him. He forms their hearts individually, he understands all their deeds (v. 15). Some commentators thought that here blessed David means that he individu-

ally formed people’s souls apart from their body, as though hearts meant “souls.” Whether this be so or not (it is a topic requiring fuller treatment), here it does not have that sense—rather, their hearts means “them,” referring to the whole from the part. So He forms them individually means that none of humankind was in existence, as if to say, When they did not exist, he produced them—drawing this explanation from the first-formed, from whom human nature took its beginning. It was necessary, after all, for the human being to be brought into being from nonbeing when no one similar existed. He expresses himself likewise elsewhere as well, remember, “My heart was disturbed within me,”” as if to say, I (was disturbed), “for fear and trembling came upon me”; he does not allow the heart to be disturbed separately from the rest of the body. Now, it is customary with him not simply to suggest the whole from the parts, but in most cases to mention something more closely related to the meaning of the words—for example, “My heart was disturbed within me,” because the essence of disturbance and its sensation occur in the

heart. He also says, “My lips will praise you,’ | not that the lips by them-

7. Ps 55:4—5.

8. Ps 63:3.

308 THEODORVS MOPSVESTENVS ovy OTL Ta xetAy Keywpiopevus elyev Erawweiv Tov Gedy, GAN’ Ste Ot éxetvev

6 érawos éyyivera. Kavravda toivw amd tijs capdtas td Gdov dvdpace, OO TH EFys 6 cuvieis ele xdvea th Epya avtéiv' BovAerar yap eizretv dia

Tovrou Ott amavrav eyo tév id’ wav yeyvonévev tiv yoow. Exedy Toivuy TO Kupustepov mpds éE€éracw TéVv yryvonevwv éaoTiv 4 Tév AOyiCHaV 6

yvaots, — of Kai waons ciciv aitio: wpd&ews tis Oia Tot avOpwrov yeyvopevns kai év tH Baber Keeévys, ola ywwordtepot kaBeotyKact Tis Kapdias extropevopevot kata thv Kupiov pavyv, — 6 micas ta¢ zxpdias xbtev etre, devs évreiBev Ste ov duvatov atrév tt Aabetv Tév yryvonévwv Tapa Tiv avOpwrev, éret kai Tov Tapeiov Tév Aoyopév, TouTéaTt Tis Kapdias, abtés 10 €otw 6 Onmoupyds. Totto yap nBovadynOn cizeiv, diddov axodovOws Tots apoxemevos, Ott Maxdprot éore of atta dvaxeiuevot, 6s TWavtTev péev TotEttai thy e€éracw tav mwpattopévwv, AavOdver dé atrov ovdéev GAN’ € ‘yet

Tavrev axpipy tv yvaow. Oiros yao not Kai ta xa” ipads éEerdcas Kai Ta ywopeva Teptoxorynoas, Dearduevos Thy dduKov épodov TeV ToXE- 15

piwv amndace Kai Taira ioyupovs Gvtas tywpyadpevos. Aw yow’ 162. O68 seferx: Baarreds 31x modARhy Sovauey, TO Tap’ avrots yeyovos

kaGornas efyyoupevos, diddov tavTy tH dxodovbia ypyoduevos. Kai yap

dvurrépw to Kips Srasxedaler Boule: e0vav nai rd éFGs xabodKas os tod Qeot évepyoivros dei pyow arb tov yeyovdtos wap’ abrois éEn- 9 ynodpevos, kai évraiOa opotws kata thy abtny axodovbiav héyer TO 0b caGeraur Bacdev; dia woArhy Sévauty. Totro dé pera xai rev éERs émi Tis

napovons vrobéoews apporte: Aéyeo Oa éxi toi rév Acovptev Baaiéus, Stt ovdev Gvycev adtov i} WOAH icyvs Tod atpatrorédov, Tis Tot Oeot

dpyis axpoccoxyjrus a’rov Tipwpnoapevns. % 16>, Kat ytyxs 00 smbjceras éy Et gigans, reliqua. Gigantes wARGE isybos avrod. [’yavra cadet uocat uiros proceros ac ualidos.

tov duvarév’ ovtw yap Kai Jippa- Ita namque et Symmachus: Ne73 Matth. AV, 19 19 ¥. 10

om. V. , |

3 eiwelv ort m8. 16°, (1. 21) Toiiro dé — rysapnoapévys: (Qeadapov) Paris, 139, fol. 70%; Vat. 1683,

fol. 108; Barbaro, p. 301. 90 Geo ro ms. 92 éwi] ef PV O4 abvav

16. [ryavra — yeydvaow: (Qeo') Paris. 139, fol. 70%; Vat. 1682, fol. 103; Barbaro, p. 301. 37 «wade7|] Adyer C.

Et gigans — 155, 2 suae: A, fol. 9¢; B, fol. if¢. 98 namque] neque A’. Ae 94-95 (p. 195, 16-18): Nullus... uindictam iudicantis effugiet.

PSALM 33 309 selves could praise God, but that the praise is given through them. So here, too, he referred to the whole by mentioning the heart; hence the following clause He understands all their deeds, meaning by it, I have knowledge of everything done by you. Thus, the knowledge of thoughts is more relevant to the scrutiny of what happens, since these are responsible for every action done by the human being and lie within, becoming better known by issuing forth from the heart,

according to the Lord’s statement.’ Hence it said He forms their hearts, emphasizing by this that nothing done by human beings can escape his attention, since he is the creator of the thoughts’ inner chamber, namely, the heart. In fact, this was the meaning, completely consistent with what went before:

Blessed are you who are devoted to him who conducts an examination of everything that is done; instead of anything escaping his notice, he has a precise knowledge of everything. He is the one, you see, who scrutinized our situation and surveyed what happened, who was alert to the enemies’ unlawful incursion and repelled it, punishing them despite their being strong. Hence, he says A king is not saved by great power (v. 16), making a general comment on what happens to them, following his overall theme: above

he had said The Lord frustrates nations’ plans and so on in general terms, explaining this on the basis of what happened in their case since God is ever in action; here, similarly, along the same lines he says A king is not saved by great power. Now, together with what follows on the present theme this is applicable to the king of the Assyrians, for the great might of the army was of no good to him since God’s wrath unexpectedly punished him. Nor will a giant be saved by his excessive strength. By giant he refers to the mighty one; thus Symmachus | put it, “Nor will a warrior escape with his excessive

9. Cf. Matt 15:19.

310 THEODORVS MOPSVESTENVS yds gnow O08 avdpetos diapedte- que fortis effugiet propter multiwo Sud mr>RO0¢ isybos abvot. Ajvov tudinem uirtutis suae.

ovv ws Otav déyn 4 ypagy tods ytyavtag tobe an’ aldves, oo tals puborrotiats dxodovOotca éyet tats wepi tev yryavrwv, GAA TOUS 5 wote ioyupous eiweiv BovAopevn. ‘Exirnuavréov oé éxeivo, bre ovdapoii Okaious avdpetous Kadel ytyavras, aAd’ dcot dvdpeion Kai doeBeis yeyd-

vac.

17%, Weudng tenog sig catnptav. Kadas 1d eudkc. éreidy trmog roAAy Kpogovea Tots wodemots dUvatat TH OXHpaTt THY TwTNplav mi yvet10 Oa, GAda Yevderat THY TOU TpoTynuaTos éwayyeNav, ths Tod Oeod dpyiis

Ouvatwtépas Tvyyavovoys. Eicaipws dé ele to trmos, éredy padota éri to wAnGe Trav ixrev niyouv of "Agaiptor. Li. "Ev 38 Ander duvepews adtod 0b cwb%estx. Touréoti, kav wodAi n tzmos 9 Kai ioyupd, tTHv owrnpiav ot wapeEe. Ata ti ERs myow.

15 184, “I5ob of d00aAwoi Kupiou émi robs ooboupévoug autév. “Eredy 6 deondtys éwPrére Tots érpedoupévots avrou Tis evapeatncews Kai Tév mpootaypatwv. Toro ydp éatt to Tob; QoGoupdvoug abvdv, éredymep oi oixerar pofw Kateyopevot wAnpoiv tév deoworév éamwouddkact Ta m™pootdypata, toi pdéBou | cuvekavvovtos apos tiv éxmAjpwow Kal KaTappa20 Oupeiv ovK éavros. 18°19, Tove Siwiloverxe emi , Kal dbocmpev vo bvoua xirod gat co abcd. Mera peytatou uous 2 pvipnv avtol womowpeOa Toi dvdépatos, avti Tot pvnpovevowpev abrot vyrowvres adrov Kai Gavpafovres. Td dé ent tb a2b76, touréaTt ouppdves.

Aia ti ovv dyot Kadeis tobs wpgets pds Td ouppdvus Kai dua cot tiv Dpvooctay avaréuwar; B>. HepucyyehOnre — xpos atrots: (Geoddpov) Paris. 139, fol. 72”: Vat. 1689,

fol. 106; Barbaro, p. 309. 6 éyyevéeobar CG 7 dori om. PV 8 aobeiv PV 9 waagw PV 11 drei PV 12 nidpawev P iv dpaiver V. Audiant mansueti — 19, reliqua: A, fol. 9e-4; B, fol. 114. 46 mansuetos — sentire affert A® (p. 196, 16-18) 5 artae] ante Ae docuerant Ae

{1 hamilis A 12 s«tenuiorum B13 uelud B 13-14 consuessstionis A!

suae conditionis A®.

4°, Meyaha — ddixovpévois: (Qo) Paris. 139, fol. 73; Vat. 1682, fol. 106:

Barbaro, p. 310. 20 dé om. PV 90-21 xowavds PV 29 odelhovros| pidoivtos PV ripwpncacfar C—O érdv dd. 602A. om. C. 4°. Mera peyictov — dvanéurar: (Qcoddpov) Paris. 139, fol. 73: Vat. 1682, fol. 106%; Barbaro, p. 310. 97 wade? PV.

PSALM 34 319 be glad: \et the deed be reported to all the lowly (by gentle here referring to the lowly) so that joy may spring up in them from knowledge of it. The deed is SO awesome and incredible, he is saying, and surpassing all expectation that it ought to be reported to all the gentle, and once reported, it has the power to instill great joy. Now, why did he say Let the gentle hear and be glad, calling the lowly gentle? Because such a report, bringing news of the death of the mighty and the unexpected rescue from perils procured for the weak, brought joy to them in particular. He then also directs his attention to them. Magnify the Lord with me (v. 3): utter great things about him; tell what befits the greatness of God. It was necessary also to summon people to share in his hymn-singing, since absolutely everyone enjoyed such a great favor from God, who is obliged to punish the mighty when they are bent on doing wrong and to assist the lowly when they are wronged. And let us exalt his name together: along with a mighty hymn of praise let us make mention of his name—in other words, Let us recall him to mind by exalting and marveling at him (together meaning “im concert’). Why, he asks, does he summon the gentle to offer you hymnsinging in concert and as one? | J sought out the Lord, and he heeded me (v.

320 THEODORVS MOPSVESTENVS 5a, Egelytnca tov Kupiov, xat émyxovedy pov, Eredy frnca wap’ y * eo a ” Gviep con avtou fd yot thy* Bonbeaav Kai érvyov ftyoa.

% ee Pied % ¥ 2

5». Kat é% macév tay mapomdy pov éobeatd ps. Kal wdvrev me tay

Tweplexovrwv Kaxév anxnhdAake. Ti obv pyot roito apbs Tods xpaeis; ‘Ort

av aitnoas éruyes tis wap’ aitoi BonBelas, wate éxetvous tuveiv dua cou. 5 6%, HpoceAbare apne aitov xxi owricfayts. E€dora ydp pyot xai tpiv ouoiws mpoceA|Govow alto Kai aityoapuévos tv wap’ avrod BorjOeav tuyetvy tis te Bonetas Kai dvriAmbews. Td yap owricbate dvri roo dio-

Aavcate auto tis Bonbetas, puriopov évraiba xadev thy avrimyw as anaddatrovaav Odhpews, itis GoTep oxdT TH dOvpia wepiBadAew Sbvarat. 10

6. Kar tx modcmma bpdv ob wh xxtacyuvi9. Oude ydo éotw tuas wpoodoxGvras Kai aiwexdeyopuevous tiv map’ attod BoyOeav aio xuvdiqvar

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4. Quvos 6 mrmyos Extxongev, “ai 4 Kupso; stoynxoucey abrot, wat éx macdy Thy Gribewv avo Ecmoev abtov. [ddAw eis éavrov dvarpéye, Ov OAwy é€v TH mpotponH THY amddakw trav heyouévev éx tév Kad’ éavTov wapeyopuevos. Afdov yap oynow étt wavtws érapuvei tots em’ abrov éAri-

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Covaw, €€’ av oitos 6 etredys kal tarewds, iva ely’ ‘Eye xexpayas mpds 2 Tov deométyy Kai eionxovcOyy Kai éx maons éppicOnv Ord ews. litwzdv dé avtov Kadet TH te oixeig Ouvdper cai tii Tav banKkéwv evtedeig WrwydTa-

tov Te OvTa mpds wapabeow tis tév Acovpiov duvdpews, of wAnOe Tav 3°. ‘Exedy — iryoa: (Qeodapov) Paris. 139. fol. 73: Vat. 1682, fol. 106%: Bar-

baro. p. dtl. 1-2 not wap’ atrod PV 2 womep C. 6°. "C£éora — divarar: (Qeoddpov) Paris. 139, fol. 73: Vat. 1632, fol. 107;

Barbaro, p. 312; cf. L (p. 594, 21-94). 8 wal ris V 10 wepiParetv C. 65, Oudé — wapovoiav: (Beodépov) Paris. 189, fol. 73; Vat. 1689, fol. 107. {1 dveorw PV 12 wai adwexdeyopévous om. PV.

Ae (p. 196, 24-197, 2): Vos quoque si conueneritis ad precandum Dominum pro nostris commodis contingetur. 13-15 (p. 197, 6-8): Pro expecta-

tione, quae ad aliquam rem uultum facit intentum. 20-23 (p. 197, 8-16): Ac si diceret: Ego, uel quilibet dispectus; iterum ad suam personam recurrit et per omnia, probatione a se petita, utilitatem exortationis inculcat; pauperem uocal se propter tenuitatem uirium suarum et paruum atque exiguum numerum subditorum, quia uere erat pauper Assiriorum multitudini potentiaeque comparatus.

PSALM 34 321 4): because I sought help from him, and I received what I sought. And from the midst of all my tribulations he rescued me: and he freed me from all the troubles besetting me.* So why does he say this to the gentle? Because on asking, you received help from him, and so they sing with you. Approach him and be enlightened (v. 5): it is possible also for you like-

wise, when you approach him and ask help from him, to attain help and support. By be enlightened he means “enjoy his help,” and by enlightenment he refers here to support in being released from tribulation, which can envelop one in depression like darkness. And your faces will not blush: nor is it possible for you when expecting and looking forward to help from him to be disappointed in your hope in him. He said your faces, since whenever we expect someone, we normally lift up our faces in expectation of that person’s arrival. This poor man cried out, and the Lord hearkened to him, and saved

him from all his tribulations (v. 6). Once again he reverts to himself, right throughout the exhortation providing a proof of what was said from his own situation. It is clear, he is saying, that there is no doubt that he assists those hoping in him, among whom 1s this insignificant and lowly person. What he means is, I cried to the Lord, and was heard and rescued from all my tribulation. Now, he refers to himself as poor for the reason of his being most poor in his own power and the insignificance of his subjects when compared with the power of the Assyrians, who | were notorious for the size of their army

4. Theodore clearly is reading the verse in the Antioch form of the Lxx (pace Devreesse), as do Diodore and Theodoret, in which “tribulations” occurs.

322 THEODORVS MOPSVESTENVS otpatoTédwy noav Aaprpoi Kai toe wANOE tov trav wepiBrAexTa. Eira axoAovGus | érayet xa ta é&ns. 8. liapsuBadret ayyedog Kupiov xdxdw t&év Qoboupévey altov ual dbes-

Te. avroug. Yaieyverrat yap avrois ayyeAov tot Qeoi ovpmpayov érco ba 5 KvKAovvTa avrous Kal érapivovta, ovrw te waons OAdbews avrovs pudpe-

vov. 1d yap nxpepBadet avri trol cuppaynoet eye, ered wapepnBoAas €Bos ta otpardiweda kadeiv tH Oeia ypady. Totro 0& yéyovev éxi to ‘ECexiov’ ayyedos yap Kupiov watdEas rois Aaavptous, tovtous amnaAa&e réiv xaxdv. To 0é xixdo Aéyer TOAANV dodddciav éoeabai adbtots x 10 THS Tov ayyéAov BonOetas, dackwv aio toi Tous év pévots GvTas Kai agpaheia Twi KexukAwpevous 4 telyous 4 avipwirev avernpedotous etvat tois évavtiots. | Avwrépw dé tov Adyov awA@s mwpds weagets TolovpeEvos,

evrai0a not xbxdw tév Qohouptveay abtdv, as av un oinOyis tt wpds wavras awhos avtw touvs evredeis 6 Adyos, GANA Carpds> Tous Ex TWpoat{5 péoews Ev TH Kapoia THY TaTElvwolW KEKTNMEVOUS Kai OTEépyovTas fev THY

cwuatiny evtédetav, Kexrnpévous 0€ Tov OeotroTiKéy PdBov. Cita irocyepevos avrois éhwi§ovow éxi tov Oedv, ei ériBovAevowto vd tév éyOpev, THY Oa TOD ayyéAov TapacycOnccoOa Bonfeav, éedy TowiTo Kai éni TaV kata tov ‘Elexiav éyeydvet, tH Te punun tev Kat’ éxeivov OidAoU TéV AEy-

9 Gévrwv rapéoyeto thy anddagw kai tis brocyérews tTHy wioTWw yo’ 9%. Tedcacbes xat Were bt. yonstds 6 Kiptos. "Ors yap ovrw taira éyel pyot, Kai ott ayyehos ouppayet Tots PoBovpevois abtév dmahAdrTev

abrous maons OAtews, weipav AdBere awd tév dptiws yeyovérav. To yap yeboucl: — avti toi, A\dBere tv Epywv THY Teipav — awd tev péALTOS 95 Kal olvou Kai TOV ToloUTwY, 6TOTév éaTt KaAMOTOV 4 TO évavTiov ard THs "yevoews, THY Twetpav AapBavovTwv' | mods O€ anwddakw ris tot ayyé-

Aou ouppayias eipnkws Th yeboucbe xxi Werte, éryyaye To bt. ypnotds 6 Kuptos, tovro BovAduevos eimeiv Ott ypnotdérytt Kal ayaOdryrt TH aeEpi Tous evepyeToupevous tHv Tol dyyéAov ovppaylav mapéyerat.

7 of. Gen. XXXII, 2 88s. Is. XXXVI. Post exegesim v. 7 plura praebent calenae PV et Barbaro quae superius ut argumentum psalmi reposui (Mera rav — a6 now); prosequuntur ‘Ymoyvetra: — niorw dyoiv.

4 avrots V6 wapepPahei — ovppaynoe: affert L (p. 595, 33-34) 8 yap om. V

10 neo@ PV 12 xpds]asPV = td xpdssupplevit = 18rantrosPV = ravom. PV

19 vév om. Vs yeydver PV. ;

Ae 8-9 (p. 197, 19-20): Qui (angelus) inuastauit Assirios, et unumquemque tuetur supplicem. 24-26 (p. 197, 21-29): A similitudine earum rerum quae

gustu intelleguntur.

PSALM 34 323 and famous for the number of their horses. Then he continues on the same theme in what follows. An angel of the Lord will encamp round those who fear him, and will rescue them (v. 7). He promises that an angel of God will be an ally surrounding and assisting them, and thus rescuing them from every tribulation (by encamp meaning “be an ally,” since the divine Scripture normally calls armies “encampments”). Now, this happened in the case of Hezekiah: an angel of the Lord struck the Assyr-

ians° and freed his people from their troubles. The term round means that great security would come to them from the angel’s help—a claim made on the basis of those on the inside and surrounded by the security of a wall or people being invulnerable to the adversaries. After addressing himself above simply to the gentle, here he says round those who fear him, \est you should think that his remarks are addressed simply to all the insignificant rather than to all who adopt lowliness of heart by choice and are fond of physical insignificance while evincing fear of the Lord. He then promises those hoping in God that if they are the object of the

enemies’ schemes, help will be provided by the angel, since such a thing happened also in the case of Hezekiah, and by mention of what was said strictly of him it provided a proof and guarantee of the promise. He says Taste and see that the Lord is good (v. 8): for proof that this is so and that an angel is an ally to those fearing him and freeing them from every tribulation, receive confirmation from recent events. The word taste—that 1s, receive confirmation from the facts—comes from honey and wine and such things as are sweet to taste or the opposite for those experiencing them. After saying

taste and see by way of proof of the angel’s assistance, he goes on to say the Lord is good, meaning that in his goodness and kindness he provides the angel’s assistance to the recipients of his favor. | Blessed is the man who

5. Cf. 2 Kgs 19:35.

324 THEODORVS MOPSVESTENVS 9>. Maxdptog aviip, 8; érziler én’ adtov. Kadas pera tiv Tov AeyGevrev amddegw tov pakapiopov éromcato, Ste ov duiBoros éddKet Tots axpoa~

Tats 6 paxapiopos eiva. Mera yap rd xpotpéfacba édaikev éxi tov Gedv kai eiwetv bri BonOetas wdvrws trevEeoOa, Kai @omwEep atrodeteect

BeBawoa tiv Toi xpayparos dAjnPeav, éEfs ennyaye Th Manapiog avnp 5 d; éamige ix’ 2dt6v, roiro héywv rt TovTwv ovbrws é yovrwy paxapiotos 6 éAmikov éxi tov Qedv tocatrys BonOeias xataktovpevos. 10°, Dobylnrs cov Kborov wavres of Zytot adtot. Tots avrovs Kader Kai mpxets | kai poBovpévoug tov Kicuov xai dylous’ wpavv yap KaAel Tov ewteeia TpdTwv ToovTov KaBeaTarTa, dv éx’ avayKys éoti PdBw ToLwotrov 10 elvat TH epi tov deaowdtyv. Airov dé ws 6 Tov Oedv PoBovuevos axprBis nev €ott pvdag tév mrpootaypdtev avroi, peréyet 68 Kal d&ywovvns eixd-

tas. [loAAy dé éott tev pnudtov 4 Td&ts. [pdrepov yap avrois npoveraSev aivéoat dua avrg tov Oedv wos roi pév Ocoi wxdvrws olovros Tod's TotovTous, avtav O€ é& dvayKys dwodavdvTwv Tis ydptros, tH O€ Gpotdrnr, 15 Tv TpOTeV Opolas Kai Tijs Owpeds xataEwOycopévev. Etta awporpérret

BeBativ éwi thv tob QeoG Amida. Xpeia yap cai édridos fv Tots péddovow apna aut@ émi tois toovTos do€dEew tov Gedy, iva BeBaiws érmtLovres ovTws UTEP TéV ‘yeyevnuevwv EUYaploTGOI, TioTEVovTEs Os Kal abtol TeWEwV-

Tat TwVv opotwv év Kaip@. Aw kai BeBaorépav abrois thy é\wiba KatacKevd- %

Swv, vrodetypact Te Tots Tév yeyevnnevey wee mzpds TOTO Kal pakapl- —

apots tots mpooykovot. Mera oé tHv tis éAmidos BeBaiwow Kal ti Tis Upvedias wapaiverw, Kai poBeicOa avrois tov deowdryv wapaxedeverat Aeyov’ posnYnte voy Kupiov m&vres of dytor abtot, demvis ws ypeia xat vuvew Kal éAmiOos Kai poBov, — vpvev pév wote edyapiotous Kai éxi Tots %® non yeyevnuevors deixvua Gat, | édmidos dé wate TV pHEeAASVTWV EavToUs dEtouS

anodekvuaba, poBov dé wate éwmpedels elvat mwepi Thy apetiy.

10>, "Ov: od% Eotw boréonux sot poSoupdvorg adtév. Touréatw ovdé yap axepons 6 pdBos toi Geo rots Kexrnpévois airdév, GAAQ Kal pdda

erwpeAns* evdet yap atrots ovdév Tav Kadav. 30 9°. Kadés — xatrafiovpevos: (Qeodapov) Paris. 139, fol. 74; Vat. 1682, fol. 108"";

L (p. 596, 46-597, 4); Barbaro, p. 315. 1 Acy@évrev] cipnnévey L 3 civar om. L

3-4 éxi r@ OcG C 4 xavras tetEera: Bond. L 4-5 «al a@owep — éEis om. L 6-7 moet Aéywv, ovtws éydvray TodTwv, paxdpios 6 did rd eis adrav Oallew, roradrys a&iovpevos Bonbeias Li.

10* Tous airo’s — dperqv: (anonym.) Paris. 139, fol. 74; Vat. 1682, fol. 103”; Barbaro, p. 315-316 (Cyrilli). 9 ayious] viois PV 10 drdvayxes PV 10-11 rotod-

tov etvat] rowotre PV = il 6 om. C13 fyrav PV 18 ént rots +. dua aire C Zl rots om. C=. edyapiarws Vo xat om. C97 derodeeviven C. 10°. Tovréorw — xadév: (Qeodépov) Paris 139, fol. 74%; Vat. 1689, fol. 109; Barbaro, p. 316.

PSALM 34 325 hopes in him. After the proof of what was said he did well to deliver the beatitude when to the listeners the beatitude did not seem to be ambiguous: after recommending hope in God, saying that they doubtless would gain help, and confirming the truth of the matter as if by proof, he went on to say Blessed is the man who hopes in him, meaning that, with things as they were, the one hoping in God was considered blessed in being the recipient of such

great help.

Fear the Lord, all you his holy ones (v. 9). He refers to the same people as gentle, fearing the Lord and holy, by gentle referring to the person who becomes such by simplicity of behavior and is necessarily like this from fear of the Lord. It is clear that the one who fears the Lord is a careful observer of his commandments and naturally shares also in his holiness. Now, there is a definite order in his statements: he first bid them praise God with him, since God doubtless saves such people, and they necessarily enjoy his grace while

being vouchsafed the gift that is in keeping with their behavior. Next, he exhorts them and strengthens their hope in God, hope being needed for those due to glorify God with him for such things so as with a strong hope thus to give thanks for what occurred, believing that they also would be granted similar things at the right time. Hence, by also making their hope stronger, he convinces them of it with proofs from past events and with appropriate beatitudes. After the strengthening of their hope and the exhortation to hymnsinging he bids them also fear the Lord in the words Fear the Lord, all you

his holy ones to bring out the need for hymns, hope, and fear—hymns to show themselves thankful also for what has already occurred, hope to prove themselves worthy of what is to come, and fear so as to be attentive to virtue. Because those who fear him want for nothing—that is, the fear of God is not without benefit to those who possess it, but 1s very advantageous, since they lack no good thing. |

326 THEODORVS MOPSVESTENVS I. Wrobcror extadyevoay uxi émeivacay, of O& exGntotvres tov Kupsov

oun shatrtwdycovra. mavro¢ ayx0ot. Eirrav St. obx gotw boréonux rot; poPoupévors aitev, To weilov émipyayev é€js* Wrobo.o. éextadzevoay nai évet-

vacayv, of 82 éx€nrotvres tov Kipiov obx edarradjcovra: wavrbc ayabod . 4 Ours yap avrovs gnaw ovdevds évdcets éyywpet yevéoOat, Stt wodAp duvatatepov €or Kai evyepéatepov whovatov év wevig Kal welvy eEeracOyvat Hy TOV éxdeyopevov Thy wapa tod Oeot BonDeav Kai aitoivta thy wap’ adroit cuTnplav évdey yevérba Tivos ayabot. Méyp: rovrou tov wpbs Tous OuKatovs

otnoas hoyov kai PeBawoas pév avrois év th Tot Qeod éAwidl, ovvawéoat 10 cé éwi tots yeyevnuevois TH paxapiy “Elexia wapaxehevodpuevos, éyew Oé

kat tov pdBov toi Qeot rapeyyuy|cas, — dwavra pévtot ws éx Tpocdmov to ‘Efexiov eirrav ws av dppotrévtey ait@ Kat’ éxeivo Kaipod Tév roovtev Aoywv, — évteiPev Aotwov Kai TH oixetg Keypnuévos dxodovlia, ws av é§ avrot héywv kai Taira, Kowinv wpds awavtas éxpépe wapaiveow

15 @ppottoveay pév Kai Tots ér avrov, apudrroveav Oé Kai tois éxi Tob ‘paxaptov “ECexiov, ovdév dé éattov wawWedew Kai tovs és aravras duva-

pévyv. “Ev te ti wapawéoe Tots te evapeateiv éorovdaxdot Oem ta abra umioyvetta EveoGat tots vd Tov paKxapiov “Cexiov yeyovdot awpds evepyeolavy tev Topanditév, Kai wadkw Tois TodAWV é yovot Tv KaKév THY

20 pedérnvy Ta duo éoecbar paoxew tois bx’ abtoi Kata tev ‘Acavptov yeyovent, ei Tots Kaxois émtpevouev, — axddovOd te tH Urobdca dbeyyduevos

tov Yakpot Kai thv aAnOeav tots Neyouevos axd TéV Woaypatov EikdTws paptupGv. Tovtou yap évexev wodAayoi pev érépwOt cai év tovte d& TG

Yahug ddrov évOa érépovs wpotpémerat tév 6poiov tH bwobéce pvnpo25 vevet kal yot’ 12. Actre, téxva, axoboxté pov, pdBov Kupiou diddiw nas. Ta Seted gyot cuyxalGy atavras éorovdacpéves éxi tiv tTév heyouévev axpéacw os avaykaiwv, Téxva dé avrous Kadet, thy éavtot OidBecw Kai Td THs Tapatveoews yynotov ard THs pavijs OeKvis. 11. Cixwv — nai puoi: (Qeoddpov) Paris. 139, f. 74%; Vat. 1682, fol. 109; Bar-

baro, p. 3817. 8 évde@ PV 11 pévrod pév PV é&e om. G9 19 éxelvou PV 13 cai om. PV 14 d@racay PV 16-17 duvandvev PV 17 re 7° loco om. PV 20 pacxer Vow’ abrod] ér’ atrg@ PV. 12. Té deire — elvar: (Qeoddpov) Paris. 139, fol. 74”; Vat. 1682, f. 109%: Bar-

baro, p. 317. 98 atrois] abro? GC xal trav GC adrod PV. Ae 5-7 (p. 198, 3-4): Ac si diceret Citius diuites egebunt quam timentes Deum; cf. L (p. 597, 30-32: éyywpet — ypnorod). 8 ss. (p. 198, 5-11): Hue usque tam sua quam sub Ezechiae persona iustos, quos commonuit ad ferendas Deo gratias, hortatus est. Nunc uelut propriam orationem format, qua inbuit audientes et diuino aptat seruitio: qui tamen sermo in omnia tempora futura a sludiosis quibusque ualeat usurpari.

PSALM 34 327 Wealthy people felt poverty and hunger, whereas those who seek out the Lord will not suffer lessening of any good (v. 10). Having said Those who fear him want for nothing, he goes on with a more weighty statement: Wealthy people felt poverty and hunger, whereas those who seek out the Lord will not suffer lessening of any good. This is the way he says that they incur no need, that it is far more likely and easier for a rich person to be tested by poverty and hunger than for the one who looks for help from God and begs salvation from him to be in need of any good. To this point he had directed his words to the righteous, strengthening

their hope in God, bidding them praise God in his company for what happened to blessed Hezekiah, and exhorting them to have the fear of God. Moreover, he says everything from the viewpoint of Hezekiah, since such words suited him at that time. From here on he adopts his own theme, as if speaking on his own account, and delivers a general exhortation applicable to everyone, including those of his own time, and applicable also to those of the time of blessed Hezekiah, and no less capable of instructing everyone in later times as well. By the exhortation he promises those anxious to please God that the same things would happen to them as were done by blessed Hezekiah for the benefit of the Israelites. To those in turn much concerned by troubles he says that the same things would occur as were done by him to the Assyrians if they should suffer problems.

What he says is in keeping with the theme of the psalm, and he naturally confirms the truth of the words from the events; for this reason in many other places as well as in this psalm, where he exhorts different people, he mentions similar things to the theme, and says Come, children, listen to me, I shall teach you fear of the Lord (v. 11). By Come he invites everyone zealously to attention to the words as important, and he calls them children to show his affection and the sincerity of the exhortation from the term. | J shall

328 THEODORVS MOPSVESTENVS Kadés 6é ta BéGov Kupion b84f0 uae.

"Eredn yap avwtépw eire bo- Siquidem superius dixerat: ByInre tov Kbssov mavees of xyvo. Timete Dominum omnes sancti aov05, iva py 0d€n Tov moBov tov eins, ne uideretur ad sanctos tan-

deamotixov eis Tos ayiovs pdvov tum timoris diuini magisterium 5 ioTav, avykadéoas amavtas mwpos pertinere. THY axpdacw, Active yor, GwWayOnte tiv s6Rov’ avayKaia yap éott Kai

enapeAns anacw 4 yveois To’ dBou.

Ata totro, Grrov pév wyiov pvy- Vbi sanctos tantum sermone HOVEVEL, ov eyet 518220 oud, aA-~ conpellat, non dicit docebo VvOS8, 10

Nanwras gob7x4nte, — brouvycews sed sempliciter timete Dominum,

Yap povys iv ypeta Tois toovros,— quia sola eis commonitio uideOTou O& KOWHY w2pds atavras Twoei- tur posse sufficere: ubi uero in

Tat THY wapatveow, éxei TO 522m Commune hortatur omnes, adiuntpoatiinaw, ws Owayns mpogdeo- git docebo vos, quoniam doctrina 15 Hévev* avayKn yap towiTo tT) wAR- et institutione uulgaris et promi-

Gos eivat. scua indiget multitudo. Tali au-

tem uerborum genere utitur, quod conueniat et his qui sub eius imperio tune erant, conueniat etiam illis qui erant sub Ezechia

futuri, ac reliquis per ordinem post futuris. 20

134, Tis got avbomnes 6 Ithor Coty, INUTEON iSety husors ayabas; Mera to ovyxadéoa Kai OWdoxew, éerayyelhacOa dvayKaiws wpotébeue ToUTO Tijs CWackadas, ths éxdotov wpobecews cEdatev th wpdypa. EX Tis ovv éati gnow év avOparos Gwis édténevos kai émOvpav fpépre ay2-

§%, Kat ov povov — dia ti: (Qeodwpov) Paris. 139, fol. 76"; Vat. 1682, fol. 119r-v;

Barbaro, p. 324-325. = 13-21. od pdvov — roi mpdrrovros pluribus omissis affert L

(p. 601, 27-36). 15 caxév PV s17 wraiewor PV 19 éxros rod oxowod PY. 23. “Cwedy — dGpa: (Geodwpov) Paris. 139, fol. 76%; Vat. 1689, fol. 119”: Bar-

baro, p. 395. dweyQas| éwayOGs Vo -YA-27 +d AuTpdcerar — dGpa quibusdam

mutatis aut omissis affert L (p. 602, 11-14) o évom. PV. A® 22% (p. 200, 15-18) Bene addidit pessima ut diceret: Nullum est malis uel in morte solacium, non commonis (mors) ut ceterorum, sicut Assiriorum. 16-21 (p. 201, 1-4): Id est ab spe sua decedent, fallentur, peccabunt; peccare etiam dicuntur, cum intentione frustrentureuentus. 96-27 (p. 201, 7-8): Redemtiones namque huiusmodi Dei dicuntur dona.

PSALM 34 337 Sinners come to a bad end (v. 21). He was right to introduce the word bad at this point, as if to say that such people have a bad death: as he says in the case of the righteous that he will guard them even in tribulations lest they suffer any dangerous or irremediable trouble (thus explaining the extent of the providence shown them), so also in the case of sinners he says the opposite, that their death is not that of the rest of humankind or similar to theirs, but involves some further and more severe element. He explains this by reference to the way it took place in the present circumstances: whereas those in the company of blessed Hezekiah were tested by tribulation and distress when the Assyrians besieged the city yet suffered no dire or unbearable fate, the Assyrians for their part even met with a fearful death, being struck down so suddenly by the angel’s assault. Those who hate the righteous will come to grief: not only do sinners meet such a fate, but also those hostile to the righteous will fall foul of troubles. Now, he says this to bring out the extent of the providence that God shows for the righteous. Will come to grief means that they will stumble, will trip up, will fail in their hostile intent against the righteous by being punished by God, come to grief meaning “missing the mark,” which means failing to achieve a purpose and intent at odds with that prescribed—hence our calling a wrong action a sin as being at odds with the proper intention. He asks for what purpose does this happen. The Lord will ransom the souls of his servants (v. 22): since the Lord frees his own servants from every calamity, it follows that those with hostile and aggressive attitudes toward them will meet with punishment. Will ransom means “will set free’”—an

expression taken from people rescuing from slavery with payment those held in captivity and enslaved undeservedly, such payments being called ransoms. | And all who hope in him will not come to grief: hence, those who

338 THEODORVS MOPSVESTENVS 28>, Kat ob uy TAN PEAR GOUGL mhvees of bimilovres ex xbtov. Aca TovTe dyow oi pév Tois OKaiots wodeuodvres arrorevEovtat Tod oKoT0d cuupopais weprweadyres, oi d& ext tov deamotnv éAmifovres, wWavros édevBepot xaxot Cvatnpovpevot, ovx arotedEovrat ovde opadjaovrat tav éEAridwv.

5) PSALMVS XXXIV Ev tovrm Te Wahuo ta Kata Profetat in hoc psalmo beatus tov Tlepeniav 6 paxapios wpopyreiee Dauid ea quae in Heremiam, tam Aavid, t6 te éxeivov wpdcwrov adva- a populo quam a principibus Tu-

AaBav év ti wpopytetg tatra Pbéy- deorum constat admisa; ac per10 -yera: amep cixds Hv éxeivoy eimreitv sona illius adsumpta loquitur év 76 wodypatt KaGcotora, tra’rn quae illum dicere res ipsae in pddiota Keypnuévos év rots xAeioot tempore conpulerunt: hance namth ovvybeia, \éyov te arep éexetvots que in multis locis beatus Dauid eiweiv apuoTTet wepi wv wotetrar thy seruat consuetudinem, ut conue-

15 azpopyreiay. nientia eis aptet uerba, quibus uaticinandi impendit officium. AiAdatre 06 otdév 6 Differt autem hic psalmus ab

wWarpos d0e wAnv Tou rpocwTrov Tov ipso Heremiae uolumine perso-

nis tantum: nam eadem nunc di-

20 cuntur a DauidHeremia quaedictapostea ab sunt. Qui eo prowepi Tov Aaov tov év BaBvAau. Kara fetauit tempore quo erat populus yap tov avrov ‘yevouévov xaipdv roi = In Babilonem ducendus, ac ulwpogyrov, Kakeiva woohkeyovtos éy- Cina els adnuntiauit mala quae 25>. Ava rotiro — édwidev: (Oco*) Paris. 189, fol. 76%; Vat. 1682, fol. 112°: Barbaro, p. 323. 4 otdé réiv CAwidwv abadyoovrar Li (p. 09. 91). XXXIV. arg. "Ev roire — 170, 17 wpoayopeder:: (Qeodépov) Paris. 159, fol. 77;

Vat. 1682, fol. 119°-1138 (Mai, Nova Patrum Bibliotheea II!, p. 455-456; P. G., LXVI, 669 BC); Barbaro, p. 395-396. 14 werolyra: PV 17 etd" PV

18 ade PV.

Proletat — 175, 93 apparebit: A, fol. 94-104; B, fol. 199-12°. 5 psalmus

KXx A in fextu, xxxilli Bo in marg. ii lum illum A’ 1% conpullerunt A 16 inpedit A i7 difert A deffert B 93 babiloniam A. A® 235 (p. 201, 9): Qui erunt compotes uotorum. Argumentum ps. XXXIV hoc modo refertur (p. 201, 11-14): Occassionem erumnarum suarum hoe carmine Dauid in tempore Heremiae profetae componit, quaeque in eum principes commesserunt persequitur. Cf. Pseupo-pepa (658).

PSALM 35 339 are hostile toward the righteous will fail in their purpose and fall foul of disasters, whereas those hoping in the Lord, kept free of every trouble, will not fail or be disappointed in their hope.

PSALM 35

In this psalm blessed David prophesies the events concerning Jeremiah. Adopting his point of view in the inspired composition, he gives voice to what he probably would have said in the situation. He employed this usage in particular in many cases, saying what was appropriate for the people to say with whom the composition deals.’ Except for the viewpoint adopted, this psalm is no different from those dealing with the people in Babylon: the prophet lived at the same time and foretold from close at hand | the future

1. The introduction to this psalm at great length makes the point that Jeremiah is in focus; the syntax is also irregular, as comparison with the extant Latin version discloses. Diodore likewise had seen Jeremiah in focus; Theodoret, by contrast, will ignore the supposed resemblance to Jeremiah, instead relating the psalm briefly to troubles in David’s own life.

340 THEODORVS MOPSVESTENVS yuOev éadpeva arep xai of Aovroi reliqui profetae multo ante praewoppwlev éXeyov xpopira, xai dia dixerant; atque ideo uehementio-

Toto axavta waoyovtos vd tov res in se populi accendit iras ac Ago’ Ooa on Kai wéwovOe, tO tra wulta a furentibus aduersa suwept éxeivov cimeiv cadas éotw stinuit, quia aperte ea quae pas- 5 éxeiva eiweiv mpos Td Oci€at Ott kai suri erant instare dicebat. Vude Okaiws éracyov, odé TH TAnotov constat eos | iuste pertulisse omTav Kaipév mpogyty weOouevot 6te Nia, qui ne tune quidem profetae — kai 4 éxBaots éyylbev émtatoiro thy uodluerunt credere cum iam ma-

Tpoppyow tav Neyouevwn. lorum tempus urgeret, cum rebus 10 praedictis fidem facerent ipsi exi-

Hloiva: tus rerum. Profetiam ergo hance dé tyv wept tod paxapiov ‘lepeuiov sub persona Heremiae beatus Tpogytetav 6 paxaptos Aavio, ob yap Dauid non otiose et absque ulla anwda@s, GAN’ érredn diddAov év trois consideratione utilitatis induxit, 15 wAéioat | Tév Yradpev Ta Tois Aaois sed, ut in multis psalmis, ea quae

cupBnoopeva rpoayopeve. Quoi pev erant populo uentura dicebat. Ita

tous év cuppopais éEerafouévovs w- et hic, prodesset his qui pehov, EEouodroyetoGai te yap éwai- erant aduersa passuri, docet eos evev avtous ev tais cuupopais brép confiteri peccata sua atque offen- 20 THS auaptias Kai eveATIOas kabiory sam satisfactione depellere, quo Oia Tis Tév Kadév irog yéoews, 6uod bonae spei facti possent exspec0€ kai 1aot KatddnAov tov Ocoi thy tare meliora; Dei quoque bonipiravOpwriav épyaGopevos, Stt Sta tatem omnibus facit esse mani-

TavTwv tév oopyTav ovTw ovveyy festam, qui idcirco a cunctis % Tyv wpoaydpevow éxoujcato tev profetis uolebat eis quae passuri — cupPynoopevev abrots kax@v, BovAd- erant aduersa praedici, ut conHuevos eéeniotpeyavras puvyeiv tev uerterentur atque effugerent ea

Kak@v THY Welpav. quae fre|quens comminatio nun-

Totro kai év- tiabat. Hoc ergo et in praesenti 30 tavOa wot éxi tot wpopynrov ‘le~ agit sub persona Heremiae qui pepiov, 0s Tap avrov yeydvet tis in ipso captiuitatis profetauit aiypadwotas tov Kaipdv, — dexvis tempore, uolens ostendere quanta don pev TOU Oceot n piriavOpwria, brs esset Dei bonitas, qui iam uici-

kai wap avrois Gvras trois xaxois nis atque urgentibus malis mit- 35 14-15 oty amkds PV 21 xadiora ms.

%-3 uechimentioris A! — iores A® uehimentiores B 4-5 sustenuit A

5-6 pasuri A Qiamom.B 10 urgueret ii fecerent At = 117 ita ** A i8 ut supplevi prodisset A 22 bona A 9% comminutio A 30 hoc — 171, 14 permiserit om. B.

PSALM 35 341 that the other prophets also spoke of from a distance. Hence, he suffers at the hands of the people all that they too had suffered; describing their fate was tantamount to showing that they had even suffered with good reason, and they were not convinced by the prophet even closer to the time when the outcome at close quarters lent substance to the prophecy in his words. Now, blessed David delivers the inspired discourse about blessed Jeremiah not without reason but because in most of the psalms he foretells what will happen to the peoples. By way of benefiting those being tested by calamities he instructed them to confess their sins in the calamities, and he made them hopeful with a promise of good times. He likewise brought God’s lovingkindness to the attention of everyone in that through all the prophets he delivered such a constant prediction of the troubles that would befall them, wishing as he did that they would be converted and avoid experiencing the

troubles. This he also does here in the case of the prophet Jeremiah, who lived at the time of the captivity. He shows, on the one hand, the extent of God’s lovingkindness | in sending the prophet to summon them to repentance

342 THEODORVS MOPSVESTENVS awéaTeike Tov tpopyrny, ert kakGv tebat profetas ut eos ad poeniaurous eis uerdvotav wore Tév éoo- tentiam prouocaret et seueritatem pévav AuiNnpwev avaxknow épydoa- seuerioris correptionis instantis oat Ova tis éxcivov petavoias, Grou auerteret; indicat etiam qualiter 5 06 éwéuevov éxeivot Ett pev areas populus in infidelitate permanens

éyovres wepi tas to Oeot mpoa- erit, non credens his quae manyopevoes, éxayOas dé diaxeievor dante Deo a profeta dicebantur, kai 1wpds Tov aroore\Aduevov’ ot offensus in ipsum quoque profeov amavtev édeikvuto péev pauuotra tam ac uechimenter infestus: per 10 94 tod Geot piriavOpwria cai 76 Ci- quae omnia Dei bonitas praeciKatOv, OUK wpdTyTt TH aiypaAwoia pue et iustitia adserilur, quod TapadedwKdTos avTous Kai Tots tore 08 in captiuitatem, non crudeKakots, édcikvuyro 0é Oxatws te cai litate aliqua, pro meritorum suoa&iws tot oixeiov tpdrov tHv tTyww- rum qualitate ire permiserit. In15 piav deydpevor. Tovrov on évexev ci- Gucuntur etiam beati Heremiae xétes éEnyetrat tas tov paxapiov§ querellae, in quas conpellebatur ‘lepepiov axodvoreryoes, as éxit@ iniuriarum onere, quas a ludaeis wAnGer tav éwayouevev alte wapa eo praesertim tempore, quo pro

tav ‘lovdatwy xaxav éroietro. salute eorum sollicitus erat, in-

20 latas dissijmulare non poterat.

Td pév yap peyeOos tév cuppopév Kai Tas Tywwpias, boas éwérpiBov

T® wWoopytn Kai Taira avtTots ta wéANOvTA WpoayopEevovTt VIrép THs Exelvov

owrnpias, édeikvy Ola Tév TOU OKalov adrodvometnoewv. “Erotic 0€ Tofro tyv tov Qeot diravOpwriav xatddnidov, don Tis éott wepi Tovs amreBoivTas peév Tols avtov pyyacw, évuBptCovras 0é Kai TOUS aTrooTeAOpEevous Tap’ avTol TavrTas, Kai ovTw wAnpotvTos Oca Tepi THs éxeivev owrnpias | évexev | yeveoOat wpooijKkov nv, — Kai Ott Omaiws TolovTous 6vTas Tywplats Kai Tots

tis aiypadwoias weptéBade Kaxois. ,

loréov dé wpbs tH aitia tary Sciendum autem, praeter hance

30 Kai érépav eciva tijs tovrwy apoa~ quam praediximus, etiam aliam yopevoews. ECretdn yap wieiora péev esse causam praedicationis. Siavros év tois yadpots xpodytreiwy quidem aperte atque sollicite in detéheoe tas éenayOnoopévas avrois psalmis discrimina, quae eis-sunt wpohéyov cuupopas, — wretora dé postea inlata, praedicit — de qui38 éoat yeyovact mepi ToUTwy Kai mapa bus ne reliqui quidem profetae 26 évexev delevi.

1-2 poenitiam A 4 aduerteret A‘ 6 infidilitate A 12-13 credulitate A 13 meritorum] mortuorum A 14 praemiserit A 17 iniuriarum uelA iudeisA 18 quod A} BO disimulare A 29 sciendum — 179%, 10 in-

plenda om. B diximus At 35 reliqui neque quidem A

PSALM 35 343 when in the midst of the troubles so as to cause a cancellation of the coming woes through their repentance, and on the other hand how they persisted in a lack of response to God’s prophecies, and were also ill-disposed toward the one who sent them.

In all this God’s lovingkindness and righteousness were most of all revealed in surrendering them to captivity and the troubles of the time without cruelty, while they were shown to be the object of punishment both justly and as their conduct deserved. For this reason he is right to comment on the complaints that blessed Jeremiah made about the great number of troubles inflicted on him by the Jews: the magnitude of all the hardships and punishments that they inflicted on the prophet despite his forecasting the future

to them for the sake of their salvation he revealed through the righteous man’s complaints. Now, this brought out the degree of God’s lovingkindness regarding those who did not believe in his words and abused all those sent by him, despite his performing everything that had to be done for the sake of their salvation. It also brought out that he was within his rights to invest such people with punishments and the troubles of the captivity.

Now, it should be realized that in addition to this reason for the prediction of these things there was also another. You see, in the psalms he continued prophesying the disasters due to be inflicted on them, and most of the prophecies of these things were also delivered by the other prophets. |

344 THEODORVS MOPSVESTENVS tev Aotrav TpopyTev ai wpoayo- tacuerunt; sed qguamuis nunpevoes, Up wv ovdauds éevrparcis quam admonitionis sermo cesG Adds yvéryero TeV oiketwv amo- saueril, populus tamen neque oTHvat wAnupeAnuatev, ——- melior-factus est, neque a conuersationis suae prauitate dis- 5

eixdtws cessit. Tunc et consequenter Kata tov popytny totrov wpodé- etiam hoc profeta inducit in ipso yet év auTois pev Tois kaxois wpoa- stantis captiuitatis tempore, adyopevovta, Ott kai ovvropov kai axo- nuntians ea quae cito erant reAovGov thy éxBaow éAaduBavev,— ov bus inplenda,— qui non solum 10

povov O€ ovK émiotpéyavra trovs non conuertit peccatores, sed in auaptavovtas, ad\\a ‘yap Kai mpo- suaseosafflictionesatque iniurias wa@ovra in’ aitév Kai vrootavra concitauit. Ostendit ergo per haec pupia Oca Kaka, — dexvius os ext- quoniam sciebat quidem Deus atato péev 6 Qeds ov peraBAnOnoo- illos ad conuersionem non esse 15 pévous avrovs. Ovx adyvoia | te rov- uenturos; unde non ignorantia Tov THv mpoaydpevow eéroteito, obstinationis eorum, sed reliquoEXeye 0é€ Ouws Oa Tov wpopyTév, rum cura, praedici eis faciebat Gpol wév tous kal’ éxdotny yeveavy omnia ac sepissime nuntiari, ut

ovtas Kadous éEmornpiev, — et per singulas quasque genera- 2 tiones eos, gui futuri erant, studii melioris instrueret. Constat autem quamuis exiguos numero avayxen tamen fuisse per diuersa temyap eivat towwvrous, ei xai evaptOun- pora, qui bonis moribus eluce- % Tot Ties Ovtes er¥yyavov, — uot dé rent, simul ut etiam eos qui sub

kai tous kat’ avtyv aiyyadwotav ipso captiuitatis tempore emenTotovTous dpetaQérovs tis dperis datioris erant uitae, adtentiores épyaQduevos, of tHv TGV Kaxov éx- circa studium uirtutis efficeret; kavow Geaodpevot mpd mod\AGv qui praedictorum olim malorum 30 mpoayopevletoav yeveév, ecixdtws considerantes exitum, studebant evaaBeta kai péf@ tov’ Ocot trav iram imminentem timore Dei et Gpynv éxxXvew éorrovdakdres, émi- sanctitatis proposito declinare

pévev Eomrevdov ti apeth, avti tH atque in uirtutis studio permaweipa ova tis éxBdcews yvdvtes Gon nere, experimento rerum satis 35 Li éwworpéyavras nis.

1-2 ng Ai nequam add. supra 5 paruitate A 7 inducitur A 10 quique A i%adflictionesA i3haecj]hocA 15conuersioneA 9% quamuis exiguos] q (in rasura)* exiguoe A 25 me«*oribus (maioribus?)A 97-98 emen-

tatiores A = 32 inminentemtimoriA 33 propossitoA 34atque]quodque A 35 experimento — 173, 12 ad meliora conari om. B.

PSALM 35 345 But the people were in no way converted by them or brought themselves to desist from their failings. So naturally he prophesies through this prophet’s predictions in the midst of the troubles, and the prophecy had a swift and due outcome; he not only failed to convert the sinners, but also was subjected by them to countless hardships. He shows that God knew that they would not change; he did not deliver the prediction in ignorance. Rather, his purpose in speaking through the prophets was both to encourage good people in every generation (there were inevitably some such, few though they happened to be) and to encourage such people in the same captivity to remained steadfast in virtue. They had pondered the conflagration of the disasters foretold many generations earlier, and they were properly anxious in piety and fear to divert God’s wrath and to persevere in their zeal for virtue, knowing from actual experience through the outcome what was the extent of | the punish-

346 THEODORVS MOPSVESTENVS Tois auaptavovet mapa toi Oeoi eruditi qualiter in peccatores Dei

wpoooyiverat 4 Tipwpia. seueritas uindicaret.

Cikés 06 nv Kai tev ta Paira Euenire vero poterat ut etiam Stawparrouevwy troddovs pev kaitov ex his multi, |quos uitiorum con-

5 mpd THs aiyuakwotas, t6 Pofy tis suetudo retinebat, ipso captiuiTeV Kak@v tooayopevcews, éyxdnx- tatis tempore ac praedicatione reoOat tis éwi ta yeiow mpoddov. malorum, a prauitatis suae studio reuocari non pati, in peiora “Hv oé xai rotro od Bpayd rots prodisse. Pertinet autem non ad 10 wavTedW Thy éwi ta KpettTw petra- paruum profectum, si praepe-

Bodnv od deyouevots, diantur hii, ne proficiant in peius, qoAAous 6é kai qui nolunt ad meliora conari.

tav wap’ abrov Tov THs aiypakwotas Credendum est etiam multos in xaipov, aid Tis éxBacews Norrév TGv ipso captiuitatis tempore, cum 15 mpoayopev0evTev xaxav, PoBw thy uiderent ea impleri quae praeéri Ta xpetttw dcEacOa peraBodyv. dicta fuerant, ipso fuisse timore

Kai raira pév eipnta wore thy ai- correctos. Haec autem a nobis Tlav npiv eivat Kkatddndov, 6 wv dicta sunt ut fieret argumentum qwohA@v Tpodytreév tTaita wpoayo- psalmicausaque manifesta, quare

% pevoavtwy, wAeiaTa te vd ‘lov- cum multi profetae eadem praeSaiwy dia thy wepi todTwv wooayd- dixissent ac passi fuissent grapevow werovOdTwv, povev Tov Kata wuia mala propter praedicationis tov ‘lepeuiav 6 waxdptos Aavid éxom- officium, tantuin de solo Heremia

gato thy €Enynow, beatus Dauid narrare curaue-

25 rit. Ob hoc utique tantum Heremiae memor est, quod inter illius

temporis profetas uidetur solus OnAov rpomwdvrev eminere. Consuetudo namque est

éxelvov xaQeot@ros, ws 660s aire beato Dauid, cum futura praedi30 jwowiaba tév écopévev thy wpoa- cit, sub alicuius clarioris persona yopevow ard Tpocwrou Aéyortt Trav profetare, atque ea dicere quae kat’ éxeivo Kaipoi yevnoouévev ta eluUS personae conueniant, sicut

appotrovta, ws 6tav ta rév Acov- et cum de Assyriorum caede plov mwpoayopetn €x mpoowrov toi praeloquitur, ex persona Eze35 €Eextov, Aéywv ta Tors te wpdy- chiae ea inserit quae possint repact Kai T@ Tpocwmw KatadAnda. bus aptissime conuenire. Ita ergo

Otro yap xavraiGa ta év BaBv- et in praesenti, ituro in Babilo10-L1 «* praedicantur A! uel pe add. supra i4temporis B 18 dicta om. B

YiacsiB fuerintA 3hiremia A @8eminiereA ecstom. A a0alicuis A persona + B 33 assiriorum A cede AB.

PSALM 35 347 ment coming from God to sinners. Now, it was likely that many of those guilty of vicious behavior even before the captivity were diverted from the downward path by fear of the prediction of the disasters, and this was no slight gain for those completely unreceptive of a change for the better. It was also likely that many of those at the very time of the captivity, moved by the outcome of the disasters foretold, underwent a change for the better through fear. These things have been said so that the reason might be clear to us why, though many prophets foretold it and the Jews suffered greatly as a result of the prophecies about them, it was only what concerned Jeremiah on which blessed David commented, he being the most conspicuous of all. It was customary with David to compose a prediction of the future from the viewpoint of someone saying what was applicable to what would take place at that time; for example, when he forecasts the events concerning the Assyrians from the viewpoint of Hezekiah, he mentions what was appropriate to both the events and the person. This is the way, in fact, he foretells also in this case the events in | Babylon—namely,

348 THEODORVS MOPSVESTENVS Avi TOL THY Exel aiynadwotav toh nem aut certe in Babilone posito Ago’ Wpoayopeve ex tpoowrov tod populo, personam Heremiae inlepepiov, Aéywv ta appdtrovra 7H duit | et ea in profetia loquitur wpopytn awe te Tév Kaipev kai rév quae uel rebus possint uel tem-

yryvopevev. pori conuenire. 5 [pds to Kai tev eipypévev jyiv Ad probationem autem hoaptiws éxotcav wapéyecOa thy dwé- rum, quae diximus, ipsum uo-

de&w, €ort 0é kai at tod paxa~ lumen Heremiae sumentes in plov ‘lepepiov évrervyyxéra tii BiBA» manibus, multam dictorum similievpetv év rodAols tTHy cunpwviav Tov tudinem inter Heremiam et psal- 10

Te wap éxetvov Neyopévev 7} kai eis mum hune possumus inuenire,

autTov ‘yeyovétav kai tov iw trou ut ex hoe discamus quantum waxaptov Aavid év rovte t@ Wadywe profetae studium | fuerit adnun-

Wpoayopevonevov, wate Kai évetvac tiandae ueritatis, ut se ipsa ac

pabeiv évreiPev boy tis Tov wpo- uerba quae tune ab Heremia 15 gytou 4 dAyGea ws wodAdKs kai ta dicta sunt uaticiniis suis diligen-

apaypata Kai ta pypata peta woA- ter insereret. Ajjs PbeyEacGa ths axpBeias.

Evreibev pév yap yor Vevn- Nam in hoc psalmo ait: Fiat byte A 600; abt&v cxdtog nai odt- ua illorum tenebrae et lubricuim; 20

ciyux, mapa 6€ te popyry ‘lepe~ in uolumine uero Heremiae: pig Avx todo yevécbw 4 4305 ab7Hyv propterea fiat uia eorum ipsis luaotots Ohicbyus tv yvopu. Kai év- bricum in caligine. Hic: Quoniam

tabla pév gnow “Or Sooeav exsu- absconderunt gratis mihi in inPav por dixoQopdy mayidos adrév, teritum laquei sui; ibi loquitur 2% éxet 0€ eEnyetrat 6 mwpodytns ws sub populi persona dicens: ObT@v Tov Aaoi eipyxotwv Tronexts seruate ab inuentione eins si seThy erivoray autoh stanateficeta, ducitur et poterimus ad eum. Iteaut Suvycdusia abtd. Mddw évraiba rum in praesenti beatus Dauid 6 paxapios Aavid pyow ‘Avzeravre; dicit: Surgentes testes iniqui quae 30 yor wdotupes Einar % olx éyivacxoy ignorabam interrogabant me; ibi

19-21v.6 22-93 terem. XXUIL,12 93-95 vy. 7-8 26-90 ler. XX, 10 30-31 v. 11.

{ possito A Qhiremiae A 3inom. A psrofetia B 4 «+ quae B posst (possunt?)A Shieremiae A 9multaA 10hieremiamA 11 possimus A 12 ut om. A dicamus A 13 fuerit om. A 13-14 adnuntiatae A's id ipsas AB 15 tunel litt. t reprob. B (pre nunc?) —17 inseret A 20 tebrae A 21 hieremiae A = 22 propter Bs uiaom. A! —- 28 quoniam — 30 dicit om. B 30-31. quae — me] reliqua B.

PSALM 35 349 the people’s captivity there—from the viewpoint of Jeremiah, citing aspects of the time and the events appropriate to the prophet. By way of supplying proof of what has just been said by us, it 1s possible for someone reading the actual book of blessed Jeremiah to find in many places agreement between what is said by him or done to him and what is forecast by blessed David in this psalm. The result is that it is also possible to learn from there that the prophet’s accuracy is such that he often states with great precision both the events and the words. In the text, for example, he says Let their way be darkness and sliding (v. 6), while in the prophet Jeremiah it says, “Hence let their way be for them sliding in gloom.’” In our text he says Because they hid their destructive snare for me without cause (v. 7), whereas there the prophet says on behalf of the people, “Observe his intentions to see if he will be led astray and we shall prevail over him.” Again, in our text blessed David says Unjust witnesses rose up against me and | asked

2. Jer 23:12. 3. Jer 20:10 LXx.

350 THEODORVS MOPSVESTENVS Apwtav ws, éxet Oe éEyyetra: ws Gre refertur quod illo tempore quo xaQ’ ov Kaipov 4 tav Xaddaiov dv- Caldeorum exercitus ad obseden-

vans avéBy éri tyv ‘lepovcadnp, dam ciuitatem Hierusalem ascenéEeAdvros tot apogytouv ‘lepeniov derat, exisse Hieremiam ut iret in 5 ropevOyva eis yov Beviapelv wore lerram Beneamin ad comedendos aptov éxeiOev wvyocacba, auvéhaBev panes et conpraehensum aSaruia

avrov tts Lapovia ouvxopavtav kai et calumniam passum = atque Aéywv ws Ott wpds Tous Xaddatovs obiectum illi fuisse quod ad Cal-

gevyew wepara. AdAa kai toi Av- deos transfugeret. Sed et hoe, 10 tanedidosdy por movnge auti xyabdy, quod ait beatus Dauid Retribueomep pyaiv 6 paxapws Aavid, duowv = bant inihi mala pro bonis, inueevpyoes Kai rapa TE Teogdyty kei- Nies etiam apud ipsum profetam

pevov ‘lepepia’ edycpevos yap ono. possilum Hieremiam, — orans to Oceo cat avrav Ki astaxodido- namaque contra eos ait ad Deum: 15 ta nanx dvet eyalidv. Kai dAws axpt- Siretribuantur mala pro bonis. Si Béotepov eéevrvyydvovra tH BiBAw quis uero sollicitus ipsum librum wohAyy éatw evpetv mpos Tov wad~ legat multam similitudinem in pov OpowTyTa tev 4 yeyovetwv eis hoc psalmo aut factorum aut dicautov 4 AeyGevrov rap’ abro’. Otro torum ab Heremia poterit inue-

20 yap kai to aAnOés tis wpodyretas nire; ita namque et ueritas proKai TO axpiBes detyOnoeta éx te ths fetiae et dilegentia ex uerborum Tav pypatav cupnpwvias Kai éx THs Consonantia, ex rerum similitu-

TOV Woaypatwv GpowTyTOS. dine manifestius apparebit. 14, Aixasov, Kipre, cobs adimodverds pe. Mpérovea dpyi tH méAdovTt 2 OiKatws airetv wapa toi Qeoi tiv xara tév adm«olvtwv adbtov Tiyswwpiav. Exrady yap 4 diky Kal i axpdaots tév Tweaypatov mavepav kabiotnat thy arjGeav, euehde 0€ a€toiv tov duKaiws KoAdoa Tous eis abrov duaptdvov-

Tas duvdapevov, Odea altov mpd tav GdAwv aravtev ako trols dé KouvTas, Owep qv werodros ws Ouacbevres cai eEctacbévtes tiypmpiav * 80 wrootycovra. Aw éEns éraye’ 1-0 ef. ler, XAXVH, 12-14 911 v.19 14-15 ler. XU, 20.

i refertur quod] quae sequuntur in epitome sie constringit B: refertur quod obiecerent ei quod fugeret ad Caldeos; hic Retribuebant mihi mala pro bonis, ibi orans contra eos ail ad Dominum Si retribuantur mala pro bonis et

caelera reppertuntur ibi similia 3 ciuitatem om. A! 34 ascenderant A!

exisse asc. A 5 comieendos A! comidendos A? 6 conpraechensum A sarrauia At 8 abiectum A! = 13 oreans (ornans?) A 17 multum A. A® 1* (p. 201, 18-21): Confisus de causae suae iustitia iudicalem adversus inimicos suos postulationem poscit.

PSALM 35 351 me of matters of which I had no knowledge (v. 11), whereas there it explains that at the time when the Chaldean force went up to Jerusalem the prophet Jeremiah left and traveled to the land of Benjamin to buy bread there, but a certain Irijah detained him, misrepresenting him and claiming that he was trying to flee to the Chaldeans.* And the words said by blessed David They

repaid me evil for good you will find in similar terms also in the prophet Jeremiah, such as when he prays to God against them, “Is evil a recompense

for good?’ And one who reads closely can find in the book much, both of what happened to him and of what was said by him, that resembles the psalm. In this way, in fact, both the truth and the precision of inspired composition is proven from the harmony of the words and from the similarity of the events. Judge, Lord, those who wrong me (v. 1). This is a fitting beginning for one intending to make a just request of God for punishment of those wronging him. You see, since justice and attention to events make the truth obvious, and since he intended to make a request of the one capable of justly punishing those sinning against him, he requests him to judge the wrongdoers before all others, as was right for one believing that they would be judged, examined, and would suffer punishment. Hence, he goes on to say | War against those

4. Cf. Jer 37:11-14. 5. Jer 18:20.

352 THEODORVS MOPSVESTENVS >, Hodéuncov zou; moAcpotvess ws. Todo airav Owep ede tH e€eragel Tov Tpayuatev wavros élrépevov. "EdeEe dé uot Kai THs Kat’ avTov aityoews TO Oikatov, éxetva wabeiv avtrovs a&woas drep atbrot patyy avrov ouribecay. 2. Ervax8od oxdov xxi Quocod, xxt dvdornG: sic BonGerav nov. "OmwrAa 5 A€yeTat wWavra Ta oKevy Ta Wodenud, Ovpebs C& 4 TETpdywvos aonxts, —- d6ev Kai tiv wpoonyopiav Tot bupeot awd Toi oynparos eye TH Eyew Tt THs wap npuiv Aeyouevns Ovpas atropipnpa, — iva ovv etry Merayeipioa

ta Owha, 6rNoOyTt Kat’ avtov vaép Tis eis eué PBonBetas’ TO O€ Odov A€yel TwpaTKes, éTEOn Tap npiv of Kata twov dTAIQGpEvol TavTwS TYI@- 10

plav haBety twa rap’ avtav Kai avedeiv abrous omovdatovrat.

3, “Ezyeov popoxiav “zat oby- Effunde frameam et conclude, whecoy &% bvavtizg tTHv xatzd.exov- reliqua. Manifestius autem Sym-

tav uz. Davepitepov avtd Aéyee machus dixit: Nuda lanceam ef Luppayos’ pyoi yap Vouveacoy doy- obstrue ante eos qui persequuntur 15 [NY Bul MEPipoxzoy é4 évavting THY me. Siquidem et cum aqua de

natadiazgytoay ue. Td dé youvecov uase effunditur, quasi de aliquo eimev Exyeov. een Kai TO exyed- in quo tegebatur loco, profertur pevov arré tivos ayyelov bowp @oTep in medium et fit uidentibus con-

ajoKkexpunpévovy évoov wed tovTrov spicua, ita et lancea cum de % wpooBadrera kai ofAov trots é6p@or theca sua educitur, nudatur atcabioratat, Kai 4 AOyyn owwpevn &k que detegitur. Non dixit Edue tis Onxyns wooPadAera Kai yupvov- aul Extrahe, ne labor aut mora ra..Ouvn efrev 66 Jwdcov # "Edxv- uideatur. cov é€wewy KaudTov ypetav Eyet Kai ypovou Ta Toaita, GAN Exyeov, ard % Tot’ eta wodAjs evyepetas exyeiv to Vowp tov Bouvddpevov, iva detEn THV npocotcay 79 Gew evyépeav év tH Kata tev duapTravovtwv Tywpia. Kai cwpatorouoas TO wpaypa Keypytat Ti axoAovbia covvnOas’ Eemecn yap Tov aptotews ‘yunvouvros thy Adyynv Gos €ativ muy] KeypnoGa Tois ToAEL éde: conieci, ydec ms. (al. man. ?).

3°> om. C, proebent Paris. 139, fol. 77% atque Vat. 1689, fol. 113% sub Jenzmate Qeodwpov; Barbaro, p. 328. 94 uerba ovw eirev x. vr. d. affert nonnullis mutatis aut abbreviatis L (p. 623, 39-46) G4.95 n EXxvooyv om. V 96 +6 Bova. PV.

isfunde — uideatur: A, fol. 104; B, fol. 19°. 12framiam A frain B14 lan-

clam A 16 et) ut (@) At 17 uasse AB. A® 1» (p. 201, 91-23): Talionem ex lege poscit eorum quae ipsi ante in eum commiserunt. 24-286 (p. 201, 27-99): Pro Due tanta facilitate gladium ut effundantur aquae.

PSALM 35 353 who war against me. He asks for what he needed as one following everything by examination of events. At the same time, he brought out also the justice of the petition against them in requesting that they suffer what they had unsuccessfully intended for him. Take up weapon and shield and arise to help me (2). By weapon is meant all the instruments of war, and by shield, the square one; he takes the term

for shield from its shape in having a resemblance to what is called a door by us, the meaning being, Take up the weapons; arm yourself against them for the sake of helping me.® Now, his whole expression is physical, since in our experience those armed against some people are totally bent on wreaking vengeance on them and destroying them. Pour forth a sword and hem in those pursuing me. Symmachus says the same thing more clearly: “Lay bare your spear and obstruct those pursuing me.” Now, “lay bare’ means “release,” since water released from a jar is cast forth as though hidden within and becomes apparent to onlookers, and the spear drawn from its sheath is thrown and laid bare. He did not say “Draw” or “Brandish,” since that requires effort and time, but rather Pour forth, from the ease of pouring the required amount of water, to bring out God’s ease in the punishment of sinners. Expressing the matter in physical terms is, as usual, in accord with the movement of thought: since the warrior stripped for battle customarily has a spear to use on the enemy in flight, | Pour forth a sword and hem in

6. Theodore goes to considerable trouble to unpack the anthropomorphic figure, explaining that the 6Bupeds is an oblong shield, as the word for “door,” 90pa, suggests. Diodore also had taken pains to explain the terms involved, although defining them differently.

354 THEODORVS MOPSVESTENVS plots, Kai ExZ209 yo pouoxiay “xt obyzhstaoy 8% évavting THY AUTLOUILOYTOV U8, TOUTETTL KwAVGOY avToUS dvyi yonoacba éri Ta TodcwTAa YwpH-

cat Povhopevous’ otto yap wavtes rowecoivrat ti KoAdoE Tob Elpovs. Luppayos yap To sivyzhe.sov havepwtepov eye %ut TEgivexknv.

3 3, Elnov tH buy q pou Lwrnsiz cov gym sius. To sizoy 6 apodyrys ws ampos tov OQeov Aéyet WapakAntiKéis, Ovy ws epi abrot. Ov yap Toiiro Bovderat etweiv Gtt Eye@ sivov, GAA’ tt GU eimdy TH YuyF ov Kai érdy-

yea co gew adtiv, avti tot [evod aity owrnpia. Twpnodpevds now exelvous G@OdOv pe Kai amdAAafov tév Kwovvev. [odAAayod yap dvti Tot

10 epyov TO eiwetv KéypyTal, os Kai TO sizuy Tis duvet, abtO4:; TOTO dé nuly emioeonpavta wodhayot’ exetvous ov byot Tywpnodpevos enol wapawyouv tTHv cwrypiav.

74, “Ort Boosey Exoudav por dixobosdy mayides xitéy. LvppAaYos TO

Ou dwgeay OTe avaittws Aéye. Taira 6é gynow avrous afi tabety, 15 erred avev Aoyou Kai airtas émiBovAevew pot amovddgovot, OdAovs OaT-

rovres kat’ euot. Td yap Expubay por dixpbopazy aayidos xbtév, dvti Tob expuyrav prot araytoa O1apGeipat Kai dvedeiv duvapévyv. Toito oé efiev éx petapopas tev tats traytot Aa@paws cvdAAapBavopévev eis Gavarov tows otpovOous Kai CiadGeipévtwv’ Totwito yap tt GtawpartovtTat Kai of meta % ddrov Ta wpds Gavarov érépov BovAevopevol, waTEp TU Wayioa TOUS oiketous OOAOUS apTVOVTES Kai Tas oiKkelas jmyavas.

7>, Matny @veidicay thy buyav pou. Cixi pot édowopyoavto. To yap Oveidisay dvti Tol édowWopHaavro, eredy Kai 6 dvedhev emt awdbe dotdopeitar mwavTws TO dvewihopevm, otov ef tis Tov Tas des éoTepnpévov “> Bovdorro Kadeiv anpdv* tovtTw yap Kai évewWioa to wafos éati Kai rot-

copyoacba. Ata roitro évraiOa avti rot édowopyoavro To Mveidicay el Trev.

i0 Ps. LXILU, Ge; ef. supra in ps. L, 3 (p. 10, 4-9).

elev... GrEV MS.

35. PV, ef. in 38: Barbaro, p. 329. 6-9 wpods rov OQeov — éxeivous pluribus

mutatis apud Li (p. 694, 3-7). ».7 etrov ies. (ef. p. 179, nota in 1. 14) 10 +a 4", Luppayos —~ pyyavds: (anonym.) Paris. 189, fol. 78; Vat. 1682, fol. 114:

ef. L (p. 625, 11-17). 14 wabeiv abrois chia PV 15 dei C. Ae @ (p. 202, 21-22): Tectis me eaptionibus, ut interficerent, laqueare

voluerunt me.

PSALM 35 355 those pursuing me means, Stop them opting for flight when they want to take to their heels; they will thus come up against the punishment of the sword. Symmachus’s “obstruct” also expresses hem in more clearly. Say to my soul, Iam your salvation. The prophet says Say as an appeal to God, not as a statement about himself: he did not mean, I said, but rather, You say to my soul and promise to save it—in other words, Prove to be its salvation; in punishing them, save me and free me from danger. In many places, in fact, he uses Say to mean action, as in the verse “They said, ‘Who will see them?’ ’’ They have indicated this to us in many places. So his meaning 1s, By punishing them, provide me with salvation.

Because they hid their destructive snare for me without cause (v. 7). For without cause Symmachus says “gratuitously.” I ask that they suffer this, he is saying, because for no rhyme or reason they were bent on plotting against me, hatching schemes against me (the sense of they hid their destructive snare—that is, they hid a snare capable of destroying and annihilating me). He said this as a metaphor from those catching swallows furtively with snares as game and destroying them: they are guilty of a similar thing who plot the death of another by hatching their own schemes and designs like a snare. Rashly they reproached my soul: they abused me pointlessly

(reproached meaning “abused,” since the one who reproaches abuses the reproached because of a weakness, like someone intent on calling the person with no eyesight maimed; to reproach the person for a weakness is to abuse that person). So here reproached meant “abused.” |

7. Ps 64:5.

356 THEODORVS MOPSVESTENVS

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PSALM 35 357 Let a trap fall on him of which he ignorant (v. 8). Recalling the cause once again, he gets carried away; Symmachus said, “Let what he did not see take him by surprise’”—that is, Let disaster catch him unawares. He asks for punishment completely appropriate to what was done by them. You see, as he says right at the beginning of the psalm, War against those who war against me, in the sense, Take the attitude toward them that they take toward me, so here too, since in commenting on their wiles he says They hid their destructive snare for me, he is carried away with it and says Let a trap fall on him

of which he is ignorant, proposing for them (punishment, that is) what he suffered from them. In other words, They hid a snare for me—that is, their scheme—and they also fell into a snare. The phrase of which he is ignorant is similar to They hid it for me: by falling into the hidden snare from ignorance, he suffers death from the snare. Let it fall on him—that is, on them, including everyone in the singular. Likewise, those plotted against by many say, Lord, punish the one scheming against me—not that there is only one schemer, but as if to say, everything scheming.°

Let the ruse he hid take him; in that trap he will fall. By trap and ruse he refers to the scheme, from the fatal capture of the one schemed against, this being the result of the trap, as the ruse also snares the one hunted and takes effect under the direction of the hunters. Symmachus, in fact, put the ruse he hid more clearly: “his net he hid.” He means, Let him fall foul of the scheme that they engineered against me—not that he was likely to fall foul of that scheme; after all, how was it possible for the one scheming against the prophet to receive this harm himself from the scheme that he devised against the prophet? Rather, instead of falling foul of it, let him suffer the kinds of things that they devised for me—as, for example, in the case of Ahithophel in Psalm 7, when he says, “He will fall into the pit he had made.” Not that he personally suffered what he intended for David (Absalom did not in place of David pursue and kill him), but that from the scheme that proved fruitless he finally came to grief by taking his life in disappointment at his misfortune.'° So it was a similar case to | Let the ruse he hid take him: not that he fell foul

8. The number of the pronouns in this verse varies from singular to plural in different forms of the Lxx. 9. Ps 7:15. 10. Cf. 2 Sam 17:1-23.

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Pa. AXAI,@ 99 VI, 2. D yiyverai) yévnra: ms.

14. Post prima versiculé verba (*H 23 Yuyh ov) Coislinianus noster plura addit quae Theodoro videntur absona: LuveyGs rd eixoy tH buy% pov [v. 3°] dvrl rod éyd*

kat yap chv BonGeav airG rof Geo (Etsy gyot 7% buy Swtnpia cod cips éyd), cal Tous tokepoivras airuspevos (Oi Snratvres thy Guyty wo [v. 4], wal dveidtoay thy duyty vou |v. 7°]), wat tv éx tis adwahhayijs eippooivyy éEyyovpevos (H 82 guyh pov &yar-

Madoetat ei tH Kugio), iva dein x. vr. X. Interpretatio v. 8° exegesi superius datae aperte repugnat; cetera epitomen vel paraphrasin satis redolent.

PSALM 35 359 of the scheme itself, but that he was taken by such a ruse, by such a net, by such a scheme. Likewise, when in Psalm 32 he says, “For this every holy one will pray at the right time,”"' he is speaking not of this very sin but of the very kind of sin, as if to say “of such a sin.” He will fall—that is, Let them fall: in his agitated condition he speaks in keeping with the aforementioned; while it is thus in keeping, there is a change in tense, as often happens from the translation. His meaning is, Let him fall foul of the scheme itself—by “itself” referring to the kind, not the actual sin. Now, he added this in his wish to bring out the reasonableness of the request, that he requests nothing severe against them, but only what they had in mind for him. I request, he is saying, what is in keeping with the law’s provision for equal punishment for the wrongdoers. My soul’’ will rejoice in the Lord; it will delight in his salvation (v. 9): to convey fully that so great was the extent of the troubles as to seize upon his very soul. How he will rejoice in the Lord, then, the sequel goes on to explain: Jt will delight in salvation enjoyed from the Lord; I shall be brought to a condition of delight and joy (will delight meaning “will rejoice,” since the one who is delighted also rejoices completely in the one giving delight). All my bones will say, Lord, Lord, who is like you? (v. 10). Having brought out above that he was within his rights to request that they be punished for scheming against him without cause, and then saying that joy will come to him from their punishment when he is saved by God, he goes on to show that he rightly received salvation and joy in the verse A// my bones will say, Lord, Lord, who is like you? In other words, Having attained this, I shall not be content simply with joy, but shall give thanks and glory for what has been done, confessing that you are great and greater than all—as if to say, I shall give thanks with all my strength. He uses bones in the sense of strength, as elsewhere also, “Heal me, Lord, because my bones are disturbed’’’’—that is, I am strongly disturbed. |

11. Ps 32:6.

12. Devreesse notes that at this point in the text of Codex Coislinianus appears a comment “apparently not consistent with Theodore,” giving “an interpretation clearly opposed to that given to v. 3 above” (Le commentaire, 179). It reads, “The term ‘my soul’ generally means ‘I’: I ask help from God (‘I said to my soul,’ he is saying, ‘I am your salvation’), and blaming those who are hostile (“Those who seek my life’ [v. 4] and ‘reproached my soul’ [v. 7]), and commenting on the joy coming from freedom (“My soul will rejoice in the Lord’), in order to show [etc.].” 13. Ps 6:2.

360 THEODORVS MOPSVESTENVS 10°. “Puouevs: mt@yov 24 yatgus steosMTégmy zUTOG. LUppayos TO G0-

usvor €Eaipet Aéyet. Cow oyow ovceva cot Gmotov eival, Kal TavTev GHOoyHOW CuvatwTEpov Kai povoy TavTwy TeV vomtouevav ia yupeV Kat

Ouvatov, TOUS mTwyoUs Kai evTe\ets prea Cuvapevov, wapaddEes Te amwudXatrovra ths éxevuv ertiBoudijs. Eronuavréov 6é cavradla ort Gtav 5 Aeyy apes tov Oebv Tis ou.o.er 691, ov mpos avticiactoAyy Yiod dAeyet, ahaa moos thy tev Aeyorévov aKxorovlliav. “Crew yap Ovvatol pev noav ol TOV Mpopiytyy cuapdpots Tots Kakois meEpiyddAovTEs, TOV Ce ToLOUTeV

pvecbat tod wavtds iv Cvvatwtépor, @s ds exetvors pyaiv bre Lavrov OLOACYHTW GE OVVAaTHTENOY WS Kai Tey feydAwv Tol's evTeAEis atadAat- 10

tew ovvapnevorv. Toiito ovv pyow Epa tuyev tis mapa cov owrnptas, Kai cEnyouuelvos ato kafo\kos awd tev Kat’ éue adTés Te TWoocElvat TaTEVH To Aeyonéevw THY adAndemy, Kal érépois Tapéywv ti awoécekew.

lO, kat atwyoy wae mévata amo thy SraomxQou rey KITOY, KYL BTW OV “OL TEVATA TO avTd Aeyet Claopws, tva THY UTepBaddAoveav evTéAcAY 1 Tapacypavy’ Cla ToUTO Emi ToY Emy3ovAevovT@RY OUK Etmev dih@s, GAN

amo tOy Siacrxlovtay atrdv, deccvis Kai to nAgOos tev éxiBovdrevdvTeV Kai THs émiBovaAns TO péyeHos* Cprayba yap twa papev Kupiws, OTAV vireo twoAkev tovto wabev mwavra Qyuawhy. Taira cé dAéyet mpds tapaarasw Trot neyéGous tod Qevot, dwep éEnyeioba éemeyyédANeTat Grav amoAqvoy THs Tap avrod evepyecias’ edetkve yap avrot TO peyeBos TE TOU raoyovtos Kat puuGdvros evtéAea Tap avT@e Kai TO TeV émBoudeudvTwY ueyeGos’ Ogov yap ovvatov TO THs dwadAayns Ter éemiBovAevdvtev KaTepaiveTto, ToTovTOV CuvaTeTEepos 6 TOTO épyadouevos édeikvuTo. Eira é1apacdpevos aurois Kai elre@y OTL TinwpYyTir Exelvor yevonévev TpocéeaTtat pev B evppoouvy enol, avaTejnfw ce Kai TH EvEepryéeTy THY evyapioTiav, wahw €Ey-

yeltal Ta Wap eKxeivwv yiwopeva, Kat pynou’

Ll. “Avacravtss por uxotapes duno. % 90x dyivwcxoy Howtoy me.

€vravba avto té yeyovis €Enyeita. [ordi yao woddAa tot wpopyrov Katepaptupowy ws | yapttouévouv tots évaytiots Kat’ avt@v Kai Cia TotTo 30 THY adkwow THs TéAews avTots moogayopetovtos, wate KaTaBadelv Ta 6 Ps. Vio3b 29-181, 17 cf. ler. XAXVU. (2ss. ef argumentum psalmi.

23 dou ws, 10°. To aivé — 19 SyuwGa: (Ocodwpovi Paris, 139, fol. 78°-79; Vat. 1682. fol. 115%; Barbaro, p. 332; L @. 626, 43-149) pluribus mutatis. Ae 91-96 (p. 208, 11-13): Auxit erumnam suam, cum se diripi dicit post laten-

tes insidias et probrosa conuicia, ul polentiam saluantis faciat clariorem.

PSALM 35 361 Rescuing the poor from the hand of those stronger than he. For rescuing Symmachus put “He delivers.” I shall say no one is like you, he means, and shall confess you to be more powerful than everyone, even those considered strong and powerful; you are capable of rescuing the poor and insignificant and delivering them from their scheming against the odds. Now, it should be noted here, too, that when he says to God Who is like you? he is not speaking by way of distinguishing the Son, but to maintain sequence in thought: since those involving the prophet in various troubles were powerful, and rescuing him from such people was the work of someone more powerful than all, he says as if to them, I shall confess you to be more powerful than all in being able to deliver the lowly from the mighty. So he means, This I say in receiving salvation from you, and in accounting for it in general terms from what happened to me, I personally believe that truth is present in what is said and offer proof of it to others. And the poor and needy from those despoiling him. By And the poor and needy he says the same things in different ways so as to suggest the extreme degree of lowliness. This was the reason that in the case of the schemers he did not simply say as much, but those despoiling him, bringing out both the great number of the schemers and the extent of the scheme; after all, we properly claim that someone is despoiled when that person loses everything at the hands of many people. Now, he says this by contrast with God’s greatness, which he promises to explain when he enjoys a favor from him. You see, both the insignificance by comparison with him

of the one who suffers and is rescued and also the might of the schemers brought out his greatness: the more effective the release from the schemers was shown to be, the more powerful did the one who effected it appear. He then exults over them in saying, Once they have been punished, joy will come to me, and I shall also offer thanks to the benefactor. And he comments on what they have done in the words Unjust witnesses rose up against me, questioning me on matters of which I had no knowledge (v. 11). Many people testified at length against the prophet with the claim that he was favorable to their adversaries and hence predicted to them the capture of the city,

their purpose being to reject | the idea of the troubles circulating in rumor.

362 THEODORVS MOPSVESTENVS ppovypara tev €ow tH piyun tev Kaxwv. [ore cé kai éEwvta THs wéAEws aptov wvycacba cionyayé tts cis Thy wéAW GUKOmavTaV ws avTopodeiv éOéXovra apds tous Xaddatous, ws awd Ta’tys THs airias tpavpatioBevra kat pudaxy wapadobqvat, Kai ep’ érépois 0€ oAdOIs GuKomavTnOeis pupiov 5 é\aBe wetpav xaxav. IIlpos otv tovrous Kai Tovs TowovTous @yoi TO | AyzGTONTEG 0b UdeTUoES Zoo, & oun SyiVOGXOY ALWTHOY U2, AOiKOUS HapTUpAS

Kad@v Tous cuKomavTeiv éxrrovdakdtas. “Eredy yap 6 eis awpdypatos paptupiav KadoUpevos auvornot ot av Aéyet THY TOG wodypatos dAjOeav, paptupa adKov Kade tov ta évavtia tH GAnOeta cuviotav éomwoudaKérTa. 10 Kai t6 ApdTOY BE avTi TOU ExvKOpavrouy oby Gm)h@s Elzev, GAN’ Eweidl eis Kpiow avTov aryovTes, Erepp@vTo pev ev rpooynuaTtt Kptoews eEeraGew ws Oy pabeiv Bovdopevor Out THs e€pwrncews TO yeyovds, ovKopavToivTes

6é ws éBovAovto Karéexpwov avariws. Td heotGy elaev avti Tov éavKo~ pavTouv, awd TOU ‘ywopévouv wap avrav tO dwotéhkecpa Kahéoas, ATO, 15 tov oxomdv Kal’ Gv éero.ovyto tH epeétyow. CEnynoduevos 06 dia TovTwV THY Tapavopov avtav woa&w, cetkvuct THS wapavomius Kai THs aOtKias TOD ywonevov To péeyefos, TH eraywyyH, Tob éERs | pyTot elaav.

12%, ’Avcanedidouy uo. soviox att ayabdy. LuKopavteivy yap Kai aotKety €oevdov, kairo. ToAA@y ayabey dwokavaavtes wap enol. ‘ECya pév 2% yap avrots ta KaAMota PovAdpuevos, Ta Egopeva aponyopevoy Oia THY avr@v wpéedeav, exetvor 0é amrioToivTes Tots Aeyouevols KaKioTa pév O1leTi-

Geaav, diapdpots mwepiPadXAovtes tots Kkaxots. O pév yap paxapios ‘lepeplas édeyev’ OUtws size Koto: O uxfyusvos év tH xdAer tabtTa a&zobavetTat Bv powoninwy eat gv dime aut dv Gaver, nat o éxmoosuduevos modg TOs

3 Xaddxtoug Thcerat, xat gore: A yuyh adrod sig abpeux ual Cheeta. “Ort Tae Ayer Kbssos Ixpadece: wasxdoliiosta: 4 abdeg ality ele petpas Suvepesos Bacitéws Baburéivos, 2xi Anyita: xbthy, Tabra Aéyor ody dmhés, dha Bovddpevos atirous meioat waupaddvras éavrovs tots Xadcaios eipéoBat Oa tovTov Thy GwTyplav Kai TeV KaK@v THY dwadd\ayyy, arakE Tob

30 Geo xatayydicapevov tis wéAews adaviopov. Oi oé Kata thy woAW apyovres, — déov meouevous tots Neyouévots Kepdatvey TGV KaK@Vv THV Wwetpav, ~~ of 0€ kai wpocopytoOevres tots Aeyopuevois | évéBadov abrov TO

Aaxky tov BopBépou’ cipykdétos yap toi paxaptov ‘lepepiov ta mwpoetpn93-97 Ierem. XXXVIIL, 23 39-33 Terem. XXXVIII, 6.

iS efrov ms.

Ae 1-5 (p. 203, 18-21): Et quoniam Siris placeret Heremias quoyque, cum dicerelur, obsessa ciuitate, ad Caldeos transfugere, qui ad mercendos cibos pergebat. 12° (p. 203, 91-904, 3): Vel cum praediceret pro utilitate andentium capiendam urbem, uaticinari in favorem hostium putabatur... id est, cum ego illis bona suadendo consularem, illi me iniuriae subdere festinabant.

PSALM 35 363 At one time, when he was leaving the city to buy bread, one of his critics took him into the city on the charge of leaving to go over to the Chaldeans, with the result that he suffered for this charge and was put in custody; he was misrepresented by many others and had experience of countless hardships. So it was in regard to these people and many like them that he says Unjust witnesses rose up against me, questioning me on matters of which I had no knowledge, by unjust witnesses referring to the fanatical critics. You see, since the one called to give witness to the matter came up with things that he claimed to be the facts of the matter, he refers to him as an “unjust witness” for his determination to come up with the opposite to the truth. And it was not without point that he called their misrepresentation questioning; rather, since in bringing him to trial they tried to examine him under the guise

| of a trial with no wish to learn by examination what really happened, they misrepresented him and willfully condemned him without cause. The term questioning means “misrepresenting,” referring to their exploit from what was done by them or to the purpose they had in doing their questioning. Commenting in this way on their unlawful behavior, he brings out the

extent of their lawlessness and injustice, and he goes on to say in what follows They repaid me evil for good (v. 12): they were bent on misrepresentation and perverting justice, despite enjoying many favors from me. Whereas I had the best of intentions toward them and foretold the future for their good, they did not believe my words and were most ill-disposed toward me, involving me in a range of troubles. Blessed Jeremiah said, in fact, “Thus says the Lord, ‘Those who stay in this city will die by the sword, by famine, and by death, whereas those who go out to the Chaldeans will live; their life will be a godsend, and they will live.’ Thus says the Lord, ‘This city surely will be handed over to the powerful king of Babylon, and he will take it.’ ” He did not say this without a point, but in his wish to persuade them to give themselves up to the Chaldeans and thus find salvation and release from the troubles, once God had decided on the destruction of the city. By contrast, though they should have believed the words so as to save themselves from the experience of the troubles, the rulers of the city and those irritated by the words threw him into the depths of the pit.

In fact, when blessed Jeremiah uttered the prophecies, | as his book

14. Cf. Jer 37:12-16. 15. Jer 38:2—3.

364 THEODORVS MOPSVESTENVS neva, ws 4 BiBAos 9 adbrov wepiéye, sizov ot Xovovrés pyar to Bacrret ‘Aobate Sh 6 avGowno; éxztvos, Ot abros éxAdes Tas jetoas téy avOowney

THY wohewouvtay Tév rzaTahshempévoy. Kades ovv wpds taitad pyow ‘Avtazedidouy wo. movned Avett aya8Gy: avayxatov yap dvtwv Kai mpds cwrnplav avrois cupBaréaba Cvvapévev tev rap’ aro Aeyouevev, neyiota 5 QUT Kaka awedWoocay Crapdpots avrov Urép TOUTOV TYWwpiats TEpIBAAXOVTES.

"Avo pév obv myow “Or Smpeey Expubav vor diapbocdy aayidog xray, aittoipevos ws Ott pycev HouKnévot avartias éreBovAevov, évravOa dé petCdv now ort vrép tev wap’ enol Kad@v cis EavTOUS ywopévev éxetvot KaKois

npeiBovto pe. Toro dé peidov éott tof mporépov’ ob yap spoidv éate 10 pnoev younpevous aciknaat Kai evepyernOevtas Kaka O1abetvat.

12>, Kut xvexviny TH yuyF wou. iit slerilitatem animae meae. "Ev t@ vduw Tav teTedevtTyKdTwv 4 In lege uetere per successionem pvnn TH O1adcoyy Tov tuTouevev ev filiorum mortuorum memoria

tais BiBAos épuAdrreto, évOa ye- seruabatur; mandabantur etiam 15 ypapba ouvéBawe tas Ouadoyas tov libris nomina | singulorum, in lovdatwv. Acc yap totto Kxai 6 Oeds quibus moris erat generationes npooérake too teAevt@vtos atéxvov Tudeorum omnes per ordinem Tov adeAgov AauBavovra Thy yuvaixa seribi; atque ob hoc Deus prae-

anotav alte oméppa, wore th Ciperat,ut morientis uirisinefiliis 2 pwnudovvov abrot yy éEadecbeoOa. uxorem frater acciperet ac semen in defuncti wevOv xat oxufpard Cov oltws sranewouuny. Kai nvyouny pyciv UTEP AUTOV, Kai Olexeinny | os weds adeAous, Kai wevOdv éxi Tots oUpBaivovow atrots humnpois dwerédAouv, — LUupayds dnow ‘Qs mevOdv opophtplov cxvlpmmds; Exupov, — rocatyy elyov pyow ép ois Ewan yov THv abu-

% piav. “Cdate dé dia tovrev tiva efye yvepnv wepi abrovs Kai ola avrots nOchev ayabd, — ri nvyounv oyoiv vxép atrév, Ort Otexelynv ws wpds dded-

ous, ott xevOGv dteréAovy éd' ois Exacyov ws éx adeA@. Eira éEnyeiTal avti tovTev tev ayalov tiva avT@ Kaka éxeivor anédwxav. 15%, Kai xar’ éuot nuopazvOncay zai cuvqyOnoav. Kai otto dyoiv époi 30 qepi avtovs CltaKepévov Kai ovTws EyovTos yvwuns epi avrovs, avti ToUTeV

éxetvot Kat éuov evppatvovro Kat cuvyryovro, — iva eliry Ott ovvédpia ero

otvro kat’ énod, Kai eipocdvyv éribevro ta éud xaxa. "Edeée O& cuvTdpes THV evavtiwaw Gtt adros péev érévOa ép ois Exacyov, kai Tabra Tot 5-6 Ps. LXXXVII, 3 10. 11. 15 ef. L (p. 626, 16-18).

Ae 14-18 (p. 205, 3-9): Pro dilegebam. Non solum, inquit, oraui non promerentibus, sed affectu proximorum dilexi. Simmachus ait: Sieut lugens germanum

ivistis eran.

PSALM 35 371 him and is therefore much more worthy of belief than anyone. Here, too, the verse My prayer will be directed at my lap means, My petition was not kept apart; it did not go ahead of me, but remained within me unseparated from me, not going ahead, not accepted. You see, since elsewhere he says, “Let

my prayer come into your presence’ (that is, let it be accepted), here he well says that it will be directed at my lap—that is, it did not go forward, it did not approach God, as if to say, It was not accepted (in keeping with his bodily expressions). I was pleased as though for a neighbor, for our brother (v. 14). Since he had said above, Mocked by them, I put on vesture of sackcloth and lowliness of fasting (it did me no good, my prayer not being acceptable owing to their depravity)—in case anyone should think the prayer from him was aimless and lacked feeling—he added the clause J was pleased as though for our brother—that is, Not only did I pray for them, but I even treated them like companions and brothers. The phrase / was pleased implies the depth of feeling in the sense, I was very delighted to be in the same relation to him as to a brother. Symmachus said, “I related to him as to a companion or a brother’’—that is, I displayed deep kinship and gave evidence of association in affairs; as we also normally say, This person is involved in affairs—that is, he continues to be found among them. J was humbled as though sorrowful and downcast: | prayed for them, I felt for them like brothers, and kept grieving for the misfortunes befalling them; Symmachus puts it, “I was bowed low and downcast as though bewailing a blood brother,” I felt such depression for what they suffered. Now, in this he revealed the attitude he had toward them and the good things he wished them: I prayed for them, I felt for them like brothers, I kept grieving for what they suffered as though for a brother. Then he explains the evil recompense that they gave him for these good things. They gloated over me and gathered together (v. 15): despite my being so well-disposed toward them and having such an attitude toward them, in response to this they gloated over me and got together, as if to say, They formed a clique against me and made my troubles a source of joy. In a concise manner he brought out the contrast, that whereas he grieved for what they suffered, despite | God’s rejecting them, they, by contrast, gloated over

22. Ps 88:2.

372 THEODORVS MOPSVESTENVS Geos avrois droatpepopévov, obtot d& éx tev évavtiov nuppaivovto éri tois éxelvov xaxois. Td obv xxv é408 él Kowod Kai éxi tod nuooagvOncay

Kat €i tod suvhyOncay’ TO pev yap nur’ uot ndosdvOnoay dvti tod Ta éua Kaka éxeivots edppoovvyv emote, To O& %xt' 6408 cuvt once avi tot

kat éuoi ovveldpia éxotoivto BovAevdyevor Ort pe Owot Kaxov. 5 15°. XuvyiyOnoxy ex’ ges wdorsyes xxi ovx éyvev. Luvédpia romoduevot #yov eis uécov, Kai éuacttyowv, — robro yap avrov kai oveOnxav, —

Kai euactiyouv d& ép ois ove imotauyv, iva etry dvartivs. Loe. Aveczyiobnoxy xxi oy xatevbynony. Lvupayos pavwrépws yciv “Amophaavres obx hoguouv: aodAdes d€ puot Kat xTophoxvees éwi tots 10

yryvopevos Un avtov, ayew te atta eis wépas ob duvauevot, ovdapds petetievto tis Kat’ eno émiBoudijs. Td yap dieazicbneay dvti trod a6 pnoav heye, éredy To dtacykduevov inariov yupvov épydderat tov évdedvpévov. Kai 4 tovtrwv Bovdy eis aépas ovdk ép youevn wdvov éyvuvov Kai nAeYXE THY Tpoaipecw avrév Kai tas émtBoudds, — omep Kados ciwe Lup- 15 fayos enopncavte;, — avti tol eis épyov abras éxBadeiv ov duvnbevres, 16-

pov aurois émBeiva kai céEodov cai tékos ovk ioyvoav, Suws ove petevoouv’ Tovto | yap éott TO Ov xatevbynoay, Totro 68 padiota yéyovev omnvika TG haxxy pev évéBadrov toi BopBépov os dvaipfoovtes, Twapac6Ews dé Ocot Bovdjoe averrdaOyv dia Tod ebvod You, kai Ouws éréuevov 2 aduKkety ToAudavres.

16%. ‘Exsipzsay uz, eleuveryos- Temptauerunt et subsannauesay ws puxtaptap.sv, MeO iroxpiceds runt me. Simulantes, inquit, se gnaw épleyyovro pot, woAAdais wei- id quod mandabat Deus uelle pav pov \auBdvovres, cita éydevagov cognoscere, loquebantur mihi ac eta THY anékplow puKTnpicpoy yap fictis me, ut caperent uerba mea, kahet tHv értracw Tis yAevns. Eixds interrogationibus consulebant; id yap iv twas pera yhevys ait@ mpo- uero quod respondissem inrisio-

gtovtas épwrav Ti dpa éora; eira, nibus suis contemptibile ac uile

peta thy andxkptow toi mwpodyrov faciebant. 30 Thy tev éoouévev AuTNPGY Tpoaydpevaw TroLovpEvoL, yAevalew ws ovdev ovtwv Tov deyOevrwv obde Eoomevenr. 18 20 ler, XXXVIII. 6-15.

Temptauerunt -— faciebant: A, fol. 11%; B, fol. 19. 28 similantes A! in-

quit se om. A 26 fictissime A 97 consulabant A 98 respondessem A! 28-29 inrisionis A},

Ae 8 (p. 905, 16-17): Ae si diceret Sine causa uerberabar. 16° (p. 206, 19-21): Simulantes se quod mandabat Deus uelle cognoscere, agnitas praedicationes aul deridebant aut ulciscebantur.

PSALM 35 373 his troubles. So the phrase over me applies to both gloated and gathered: they gloated over me means, They took pleasure in my troubles; whereas they gathered together against me means, They formed a clique against me with the intention of bringing trouble upon me. Scourges were piled on me, and I did not understand: they formed a clique, brought me out and scourged me (this being their treatment of him), and they scourged for reasons I did

not understand—that is, without cause. They were rent asunder and had no regrets. Symmachus said more clearly, “They were at a loss but did not cease”: though often unsure of what was being done by them, he is saying, and incapable of bringing it to completion, in no way did they desist from their scheming. They were rent asunder means “they were at a loss,” since a rent garment leaves the wearer naked: their plan did not come to fulfillment, but only laid bare and exposed to censure their intentions and schemes (well said by Symmachus in “at a loss’), meaning, Unable to carry out them out, they did not succeed in bringing them to a result, outcome, and fulfillment, yet they did not change their mind (the meaning of had no regrets). Now, this happened in particular when they threw him into the depths of the pit as though doing away with him, but by God’s will he was, against the odds, drawn out by the eunuch,” and yet they continued in their efforts to do him wrong.

They made attempts on me; they sneered at me with sneers (v. 16): they spoke to me with dissimulation, often putting me to the test; then they mocked me when I replied (by sneers referring to the extent of the mockery). In fact, some probably came up to him in mockery and asked, What is going to happen? Then, following the reply from the prophet, who delivered a prophecy of the misfortunes to come, they would mock him as though nothing of what was said would come to pass. | They gnashed their teeth at me:

23. Cf. Jer 38:6—-13. The Lxx rather than Symmachus, in fact, is right about the verb “rend

asunder,” if opting wrongly for the passive voice (as reference to the Hebrew would have shown).

374 THEODORVS MOPSVESTENVS 16>, "EBovkav én’ gud robs addveras advéiv. Kai peydAnv dyoiv éredet-

Kvuvto thy kat éuot coynv’ €80s yap rots odddpa épyopuévots tovs éddvras ouviiyyew Kai xweiv. Atcdov 0é wavra é€nyeirat, wokAd te GvTa Kai Oidpopa ta wap’ avrev eis tov wpodytyy yeyovdta. Cipnxws Kai Ta 5 wap avrot eis éxeivous ayaba Kai ta avi trav ayabev ywopeva Tap’ éxelvev eis avtov Kaka, dovrév dxodovOws pera mwappyoias airet toi Oeoi thy BonBeav Kai pyot’ 17%, Kipie, mote éxober; Méyp: wore aveEn | rowaira tovtwv camparTOLEevav Opav Kat euot, Katrot woAAys tis wap’ é€uod weipabévrev Ciabé-

10 gews; Td dé Kip, note éxobe: gyoiv denvis pév kai to WAHOos tév wap €kewvev Kakév Kai tHv éxi tovrots tot Oeoti paxpoOuptav. “OQuotov 6é

TOUT@ Kai év TH WpodytTKe cvpyoes éyovta tov ‘lepeutav' dyoi ydo Kips, pn eis pxxpofupiay cou AdBng us. Ti otv BovrAe dyoi yevérOa; 17>, “Anouarazstacoy thy buyhy pov amo tH naxoupylias xbtTév. “EEy15 yyoapevos tev Kax@v Tey eis attov TO péyeOos Kai eipyk@s mods Tov Oedv

Meéyot wéte rovrev avéEy. axodovbws éxyyaye to Amoxzréatacoy Thy Wusny pov “mo THs zxxoupyias adtdy. Totité dyow udvov aire tev Kaxév,

ov erayouot pot, thy ataddAaynv. To d& xmoxatéatnsoy elev avti tot anmahhafov, tva ety “AwddAd\afov pe tovtwv, eis td wWpdtepdv pe aroKa® GioTev éryvika THs TovTwv éxTos KaDeotHKew Oddfews. “Avti roo ari Tév Kakov 4 ard THs OAdfews Eitev ZRO THs xxnoupyias adbtdv, denvis OTt TWovypia Kai Kakia wavta Owumrpdrrovto Kat’ avrov, pedérnv tBOéeuevot THY KaT avToU aomiay.

17°. “Amo Aedvtmy ThY wovoyev® pov. Movoyelv} cuvyds tHv yoy

% Neyer tHv idiav’ dverépw yap eiwwv ‘Anoxxtdstasoy thy Wuyhy pov, evravOa énnyyaye THY wovoyevi pov, avTi Toi av pdvyv Kéxtnuat, iva cuunabeotépav oe&y tyv airyow. “AmwdAd\aEov aitnvy dnow amd tev apyovtwy tovtev tev Epacéwv" wdeiara yap éxivovy Kat’ a’rot oi Tot Naot apyovres, wokAny eridetvipevot Kat’ avtov THY Gpryry, — os Néovras

30 xadet. Qudé yap amwhos os th ypapfi tality tH rpoonyopia Kadelv Tols Opaceis, ahaa tous ev apyj xaBeoréras Kai Opacvtntos wemxAnpwpévous amd To Tous A€ovtas tHv dpynv te AéyecOat Eyew THY KaTa TavTwY TeV Gnpiwv Kai Opacvrnros yéuew bwepBaddrovons.

184, "Egopodoyyaopat cor, Kbpte, év exxdnoia noddH. Kai dverépw tiv

35 aapa toi OQecoi airnoas BonOeav éxyyayey bt Ciyapiotiow or Tovrov tuywv (mavta yao tT% OGT% pov gpotiot dyow Kure, Kiore, viz Swords coe;) is lerem. XV, 15 36 v. 10.

| PSALM 35 375 they displayed great anger against me (the custom being for those exceedingly enraged to grind and gnash their teeth). Now, he goes into all this in great detail, their actions against the prophet being many and varied. Having mentioned both the good things done by him to them and in return for these good things the troubles brought on him by them, he then logically asks God’s help with confidence in the words Lord,

when will you take note? (v. 17). How long, he asks, will you put up with seeing them committing such crimes against me, despite my great affection for those testing me? The words Lord, when will you take note? bring out both the vast number of the troubles from them and God’s long-suffering in their regard. You will also find Jeremiah saying similar things to this in the prophetic text: “Lord, in your long-suffering do not take me away.””* So what does he want to happen? Restore my soul from their evildoing. Having remarked on the great number of the troubles affecting him and having said to God, How long will you allow this? he proceeds to say Restore my soul from their evildoing: this alone is my request, a release from the troubles that afflict me. Restore means “release,” as if to say, Release me from them, return me to my former state, when I was rid of these tribulations. Instead of “from the troubles” or “from the tribulations,” he said from their evildoing to bring out that they did all this against him in wickedness or malice, painstaking in their injustice against him. Rescue my solitary life from the lions. He frequently refers to his own soul as solitary: above he said Restore my soul, and here he went on to say my solitary life, meaning “the only life I have,” to make the request more appealing. Free it from these rash rulers, he is saying; after all, the rulers of the people moved might and main against him, giving evidence of intense rage against him, so he refers to them as /ions. It is not the habit of Scripture, remember, to use this name simply of rash people; rather, those appointed to power are said to be filled with audacity because lions are said to have control over all the wild beasts and be characterized by surpassing boldness. I shall confess to you, Lord, in the great assembly (v. 18). After asking above for help from God, he went on to say, I shall give thanks to you for being granted this (he said, remember, A// my bones will say, Lord, Lord, who is like you?); and after | asking for release from the troubles, he went

24. Jer 15:15.

376 THEODORVS MOPSVESTENVS kai evravOa aityoas tév Kax@v Ti drad\ayiy émyyayev Ort EfouohoyhGouna sor, Kop, éy éexdkqncizn moAAH. dexvis doov Tis evyaptotias To peyeos Kai OTt avaryKaiov GpAnpa OuKadtata WAnpoUpevoy Tapa TOV dro-

Aavovrwv Tis tol Oeot Cwpeds. Tuyav yap tovrov kai tiv amwah\eyiy evpdpevos TOY GuLpopev, ebyapiaTiow col pyow éxi ouvddov ToAAV, 5 Cupyoupevds oou tas eis éueé ydprras.

18>. “Ev 2xw Gxset xivéesw cz. Pavepstepov Liupayos eirev Ky 7.26 wayTanget xivicm oz. Qu povov Cé oyow éxi wAfOous EEw oor ydprras,

ahha Kai tuvycw oe ToUTev éveKev. Confitebor tibi Domine, in ec-

clesia aagna, in populo graniéi to “Erepov yap éotw ifousdoyiooux laudabo te. Aliud est confiteri, kal €repdv éotw zivicm. To péev yap aliud est laudare; confiteri est

écoushoyhcou.xr. dvti toi edyapt- praestita sibi a Deo beneficia sTHOW evyapiotia Cé éatt Tov To} Narrare, laudare uero est yninos

Ocov dwpedv 4 éEnynoiws. To 6€ dicere, cum laus in Deum de 15 xivests avti tov vuvijow" vuvos cé operum et creaturarum disposiéoTw 4 Ourynots tov peyéBovs rou tione concipitur, aul eum de naOecov, tis whypovra y Td peya- lurae eius eminentia sermo forAetov tis pucews eEyyoupévwv yuov inatur.

i] THY Onoupyiav Tis KTicEws. , % 192. Mn éxiyapetnoay 01 of eyfsxivevtés po ustaiws. Cred Tovey

puol tuyov tév wapa gov Owpewv TH OKaiav evyaptotiav Kai byvediav arodwwu, an TUyoev ov éemOvypotaw ob uarny vor 87Voxiveyte:. Toiro yap €ott TO wh emisxgernoxy, ereicy 6 Oeacdpevos ta émOupipata aire émi tous €y@pous wAnpwlévra ravrws émiyaipe tH éyOp@. Kadés 0é p0- % ace@yxe TO 01 [faxtvartés wat 2dsinws, Cavs Ott Cates adrois By TUYELV

ov émBupotow afi, éredy pdtyv Kai ddikws tiv eyOpav € ‘youot TH Kat avrot’ 0 On Kal CevTepov avbto émayet’ 19>. Of prootyses we Jewsexy zai Sravebovtes b08zAuoic. MpoowdOyxe 6é TO Siavedovees G99akuols. TO yewdpevov Tapa TeV jucoUvTeV Kai aTOTTpE- 3 popéevev e€yyovpevos, ot wodXKaxts, éredav cabeouevor | 7 waptovtas mov S wapwayGet] wawrav Oeia mes.

Confitebor — formatur: A, fol. 114: B, fol. 124, 0-10 in ecclesia -- graui]

usque A 11 te om. B l2 est & loco om. B confeteri A 14-15 ymn.

dicere in rasura A {6ereturaram A 16-17 dispossione A! dispossitione \2B ig eum om, A 18 ementiae *#« A, A® 31,-159, 2 (p. 207, 12-13): Oblica signiticatione oculorum oblocuntur in visu.

PSALM 35 . 377 on to say I shall confess to you, Lord, in the great assembly to bring out the magnitude of the thanksgiving and the fact that it was a necessary and most just repayment by those enjoying God’s gift. In receipt of this, he is saying, and experiencing release from the calamities, I shall thank you in the large gathering by recounting your kindnesses to me. I shall praise you in a mighty people. Symmachus puts it more clearly: “I shall praise you in a multitudinous people.” Not only shall I enjoy your favors in great numbers, he is saying, but also I shall sing your praises for them. J shall confess is one thing, you see, J shall praise, another: I shall confess means “I shall give thanks,” and thanksgiving involves an outline of God’s gifts, whereas J shall praise means “I shall sing your praises,” and singing involves an account of God’s greatness, which occurs when we describe the magnificence of his nature or the formation of created things. Let those opposed to me without cause not rejoice over me (v. 19): since, then, I am in receipt of gifts from you and make a return of due thanksgiving and hymn-singing, let those opposed to me without cause not attain their wishes (the sense of not rejoice, since the one who sees his desires fulfilled against his enemies rejoices greatly over his enemy). He was right to include those opposed to me unjustly to bring out that he is within his rights to ask

that they not attain what they desire, since they bear him hostility without cause and unjustly.” Hence, he proceeds to say the same thing a second time: Those hating me without reason and winking their eyes. He included winking their eyes to comment on what is done by those hating and avoiding people,

who frequently, when they are seated and see those they hate | present or

25. Forms of the Lxx differ in reading “without cause” or “unjustly,” perhaps influenced by similar phrasing in Ps 3:7. Theodore seems to know both readings.

378 THEODORVS MOPSVESTENVS 4 wAnowagovras Geavovtat Tous picovupévous, evOus Oiaatpépew Tovs 6pbarpovs eidOact Kai Ctavevetv, 4 Papt tt tTHv Geav riBduevor rot pucoupévov, — Kai ToUTO CeKvUYTEs OGY Tis EaTW avTois H KaT éxetvev dwéyOela, — 7 Kai

yAevatovres avrous woAAaks. Aewvis dé adté THs Kakias TO péyeBos érdyet’

5 20. "Or. tuot wey elonvine edo- Quoniam mihi quidem pacihou, 2at én opyny ytg ehadovv. fice lequebantur usque cogitabant. [pooxowbvrat pév yap pyyara eipn- Simulabant quidem uerbis pacivys €yovta wodoynna pbeyyerOa, ficis se mecum inire conloquia,

to 0 aanlés macys dpyis te kai re autem uera omnis sermo eo10 Kaktas éyeuev attaév ta pypata. OF rum felle et ueneno odii non cayap nv eipyvys ota On ard Tod ayn- rebat. patos eivat éCdéxel, GAN Nv amd TWodARs Kaxias pe UroKpiocews eEydpeEva’

OdAous ‘yap pamrovres Kai értBovdas Kat’ énou Ouetédovv, TowuTa oytGoulevol TE Kai OTpEpovTEs Eri Tis oiketas Wuyijs.

15 "Eotw otv cal trepBardv ro Est igitur cum yperbato dieant 6m OCYhY YHs tAxdhouv, wa y to tum et in iracundia terrae loopyny ota péoov, kala awodAa cai quentes, pro eo ul diceret: Super

ETEpa eupHKapiev. terram positi iram loquebantur, ut sit interpositum terrae, sicut

20 el multa. alia interposita saepius Aéye: 6é adrd ouvybds, or: éxi inuenimus. Dicit autem hoc ex

THS "yns Towra hadotow 4 ToWdce More SUO, qUONIaM in terra mala

wpatTrovet, Kai wadiota exi wovy- loquuntur uel certe in terra talia plas Tis kata yuynv avtd ovvnfés faciunt; ulitur autem hac elocu-

% KEY pNpeEvos, lione maxime cum de malitia atque iniguitate conqueritur, ut

est illud in quingquagessimo sepolov €ott TO %at yao sv timo psalmo positum: Htenim in

nxodin dvopiny éplyaleste sy tH yh corde iniquitates operamini in

30 €v Te VG" Kelpevov’ ferra,

21 ef. supra e. g. in ps. IX, 93-24: XN13: XAXXI,3-4 28 Ps, LVUL, 3.

1D ca | pel’ ms. :

20. Quoniam — carebat: A. fol. 11°: B, fol, 124. 6 loguebantur om. A

9 «« re, litt. ue in rasura B10 uenino A.

Est igitur — 190, 13 naturae: A, fol. 11°: B, fol. 194-13*. 15 igitur] itaque B

cum om, , Ovx s8ovandn ouvievar vod ayatvar. Zuverw ayaloouvys dAws ovK étaBev, ovdé ed€Eaté twa Aoywrpdv eri THs Otavoias Tov TL Tepi Eve Ctaio wpd&acba Kaddv. Kadés ovv éxddere Sddov Ta pyyata’ ei yap old’ dAws

ayabov tt wepi abtod rote éBovdevaato, 36d0¢ Hv ahnOns Kai modo yn ta Neyopeva.

58, “Avoutav thoyicaro émt tH xolras avrot. To yap évavtiov dyciv ov pdvov ovK avedéSato ayabov Aoyiwpov epi eno, GAAG Kal Ent THs 15 xoitns, Kal’ Ove av avaraverOat Kai novydbew ede Kkaipdv, wav et Tt atowov éhoyiteto Kat €uov, Tijs novylas Tov Kaipov év Tots Kat’ €nod Aoyicpois avyoAdy, —- opows Kavraifa xoutxy | rovs Tepi avTot Noywfous ws atérous Kaddv. AxodovOws 0€ Tatra émnyaye TO TX Ghyaca vO

otépatos abtot avouta nat d6d0¢° TO yap pyre ovvevar ti epi adtod 0 ypyoTév Kal wavrTa wepi avrot Aoyheo Oa ta arora, ddAov eCetkvy Cagis

ta tis O1abécews pypata, éwedy toivuy amitos eivar éddKet éywv Kai aropaivouevos wept TOV KaTa Oldvoiav Grt ovdev eAoyieTO ypynaToV Kai

Ott wav et te atrowov évevoet kat’ attov. Kai du rotto dddov awoKaAdv avrot ta pyuata émaryet'

9% 5), Haodotn xadoy 680 ob% ayaly. Aciyua oé totrd yot To Tacats autov tats atémow wpagect Kateyyepeiv’ Odov yap ovKx ayabyy thy atowov wpad&w Kradei. Cixdrws olv ap’ wv Expartev, atérev OvTwy, KaTepavOave tous THs Kapdias AoyirpoUS Kal yWiote: Tots pyyacw.

Be, Kaxia 32 0b xposaySioev. Emtracis dott tot averépw Tou =a30 péorn madon 630 obx cyafy. “Odws yao oyot Td Kaxodv ovK aneatpady, — iva eiwy OTt Kai Wav el tt dtowov Owemwpagaro, Kai ploos aire THS aTésrov wpa&ews oun eionhOev, — add’ eréueve tH mod&et orrovcaiws, ovoe TH 41 Reg. XXVI, 17.

Ae 4 (p. 208, 15): cum fillum uovaret. 15-17 (p. 208, 23.94): Augenter, eliam tempus quieti datum pravis et noxiis cogitalionibus oceupahat.

PSALM 36 395 _ The words of his mouth were lawlessness and deceit (v. 3). By lawlessness he refers to every wrong thing: just as above he referred to his desire as lawlessness for the reason of its being wrong, so too here he referred by lawlessness to the words as being wrong; and his words he calls lawless-

ness and deceit because he employed them to use the word “child” and make a pretense of affection. In other words, while it was deceit for him to feign affection, it was Jawlessness since what was said by him was wrong and involved preparations for his murder. He had no wish to understand and do good: he had no understanding of goodness whatsoever, and he gave no thought to performing any good to me. So it was good for him to refer to the words as deceit: if he never intended any good to him, it was deceit for his words to pretend to be true. In bed he plotted lawlessness (v. 4): on the contrary, he not only had no good thought about me, but also, even in bed, a time when he should have rested and been at peace, he was plotting every possible wrong against me, spending the time for rest in thoughts against me. Likewise here, too, he used /awlessness to refer to thoughts about him as being wrong. Now, it was logical for him to add this to the verse The words of his mouth were lawlessness and deceit: his not entertaining any good thoughts about him and planning every wrong for him showed clearly his words of affection to be deceit, since he seemed to be false in claiming and giving an impression of his thinking, because he planned no good and because he meditated on every possible wrong against him. Hence, after calling his words deceit, he went on to say He took every path that is not good: his involvement in all these wrong deeds is proof of this (by path that is not good referring to the wrong behavior). So it was right that from what he did, wrong as it was, he should

learn the thoughts of his heart and not trust his words. He did not abhor evil. This is an implication of the above statement He took every path that is not good: in no way did he abjure evil—in other words, he even committed every possible wrong deed and gave no entry to hatred of his wrong behavior. Instead, he persisted enthusiastically in his behavior, not | being content

396 THEODORVS MOPSVESTENVS emttehéoat wohAakis avryv dapxeoOeis kai eis picos é\Oav tHs | atrérou mpa&ews. Ovrws yap dAéyet kai Andras rb nxxix 3é od moos ios kak dv ov KaTéAtwev, — avti tov Ovk anwédaBe rot Kaxot thv woaéw, arr’ éreéplevev é€v aury.

62. Koo, év 7d obsavea to Ededs Domine, in caelo misericordia 5 cov. “C€nynoduevos tot LaovA tov tua. Expositis Saul moribus, ad Tpotov, tpeterat Aourdv éwi doGo- laudes Dei conuertit sermonis Aoyiav tot OQeot, axohovOws trois officium. ave thv do§odoyiav émdywv oiovei Kéywv Stt Towottos pév éxeivos obtws Th Kkakig mpootetykws Kai dei TovTov THY pedéTHY otoUpEvos, 10

Meéyas 6é ov, ws dAnOés, Kai jpe- Magna, inquit, est et ingens yahn gov i piravOpwria, os exeivov tua bonitas, qui et illius pro paTe TolaTa wWotovvTos avéyy kat nuds tientia dissimulas iniquitatem et TaY TOTOUTWV py Kaxav év péoas nos de medio insidiarum eius pe-

tais émPovdais kai trois xwovvois culiari tuitione subducis. 15 otpepopevous. Toiiro ydp éort Kai mepi éxetvous dveEuckws Staxeimévou Kai HUGV TOAAHY wWotoupevoyv THY emyteActav.

6G. Kat 4 ad\nGer cou zai ge Kt ueritas tua usque ad nubes tay vepehév. Lunas te éAéw tv Vera est, inquit, et non est incerta adnBaav émouvipfev, | ryv ddnO_ et dubia misericordia tua, | ac si 2% Aéyov xai BeBaiav rob Ocot diiav- diceret: Grandis est in nos tua Opwriav. Td 0é tv tH ob92vG zal bonitas, grandis clementia cuius ca; téyv vepshdv peyadvveyv tof mensura astra contingat. Caelum Ocot tHv piravOpwriav tois éwai- autem ac nubes posuit, eo quod

vos épy, iva etry ott Meyddn ts nihil his uidetur apud nos esse 95 Kal urép nuds 4 piravOpwria gov sublimius. Kai 4} yonotorns, awd tod wreTorov écov etvat umep nas tov ovpavov kai tas vedéAas.

7, Kai 4 dinasabvn sox aoei 86% 200. Ob udvov d€ pnow 4 didavOpwiria cov peydhy, add Kai 4 SuKaocivy’ pravOpwrevera yap trep- 3 BaddAcvrws trois a€ious nai td Oixatov véper éxdotp. Kavraiba d& addw THs OKaoovvys TO peyebos wapaotiaa Bovddpevos Speow adr Wwapa-~ 6°, Domine — subducis: A, fol. 11°; B, fol. 18*. 6expossitis AB _—13 di-

simulas A 15 tutione A 6°, Et ueritas—sublimius: A, fol. ile; B, fol. [3-». 19 uera est est A non est] estom. A 23 conlingeat A 24 posuit] possunt A.

Ae 2-3 (p. 209, 2-3): Quia scilicet non fuerat auersatus malitiam, id est non

oderat. 19-22 (p. 209, 9-12): More suo misericordiae sociauit ueritatem, ut certam circa se indu'gentiam Dei ef mansuram adserat,

PSALM 36 397 with performing it often or coming to hate his wrongdoing. Aquila, in fact, likewise says, “He did not repudiate evil,” for He took every path that is not good—that is, Far from giving up the practice of evil, he persisted in it. Lord, your mercy is in heaven (v. 5). After commenting on Saul’s behavior, he now turns to praise of God, logically appending to the above a hymn of praise, as if to say, That man is of such a kind as to hold fast to evil and ever meditate on it, whereas you are mighty, to be sure, and great is your lovingkindness, because despite his doing such things, you show patience, and you rescue us from such troubles when we are caught up in the schemes and perils. It 1s, in fact, characteristic of you to be patient with them and show us close attention. Your truth extends as far as the clouds. He frequently associated truth with mercy, saying that God’s lovingkindness is true and unwavering. He said in heaven and as far as the clouds to magnify God’s lovingkindness with praises, as if to say, Your lovingkindness and goodness are great and beyond us to the extent that heaven and the clouds are beyond US.

Your righteousness like God's mountains (v. 6): not only is it your lovingkindness that is great, but also your righteousness. He shows lovingkindness in surpassing fashion to the worthy and distributes justice to each. Here, too, in turn in his wish to present the magnitude of his righteousness he compares it to mountains, | not for us to think that God’s righteousness is of that kind,

398 THEODORVS MOPSVESTENVS Barve, ovy iva troratra eivat povov oinbepev tiv trot OQeot dKatoovvyy, ad\a TO péyeBos tev éexawow and tav Tap’ nuiv voukouévev peyadov

ovotpevos. Td dé 4 Sixaroobvy cou ws 824 Oot @yow, ovyt tiv Tob OQcot diwKaoctvyy dpotav civat 6peow érépov Oeot BovAcuevos, GAA’ avTi

5 tot cot. lotwya ydp éott roto éBpaixev, Td Tepi Tot adroit diadeyopevov wotep évaldayny rpocdrwav roeioba’ 6bev Kai év tots THs Kawis diaOnxns woAddns edpiaxera éx tol éBpaixot iSiwpyaros Ota tév paKxapiov atootohwv petraxomobev, ws év tH rods “Pwpaiovs To tot Gorcbéveos vind @eot ev Suvdpet na|T% RveGpn xyrwcbyys ge ayeeTéosues vexp6v, Iyc08

10 Novetot to xupiov Avéy, avri tod eieiv éx Tis dvaotdcews avroi Tis Ex vekpwv. Ci xai viv oddpa ait@ pédct rot venew éxdot@ Td dikaov, _ Tivos évexev troAdoi peév Kai Erepot wAeioTwv adikws weip@vTal KaKaV, Kai

gu 0€ auros parnvy év wodAais éEerdly oupopais, ERs éardyet. 7), Ta upiuxzt& sov aoei &Buaccog 70dd4. Ta Bovdevuata avrot pyat 15 xai ta Odypata, ois Keypnuévos Kpivet kai éEerdger trols avOpd ous, apetpyta éott Otknvy aBiaocouv" Oia rofro od duvatov éEevpeiv tivos éveKev ovyywpet woAdaKis Ouaious rdcyew Ind adikwv, ebpicxw O& Tuita OvTwS

éyovra €x tev kat’ ene. “Ort pév yap wokAy tis adrod 4 Kydepovia Kai 7 wepi nuds wpovoia Ondov €€ av ovdéxoré tt avyKeatov Tabeiv tyds ovve20 ywonoev, Tivos 0 évexev ovK év wavTedet Kabiotnow avéoel, GAA’ eG Téws

um éxelov adikws OwxreoIa, axpiBds eiptoxew ov Sivapa. Ata tobro 7 agiuat% Gov xBuecou por wdons avediktétepa eivat Coxe’. Exadayeis toivuv mpotepov pev THY piravOpwriav Tot Ocod Kai tv yonoTétnta, Ewerta THV CkaLoouvyy, eiTta Kai Weds TO avTiTtarTov atroKpwopevos Kal SedwKds ToOvTOU

25 rov Oyov, Tivos évexev TOU Omaiou Ppovtiqwy woAdAaKts ovy yopel duatous vO adikov OwwxerOat, évreiOev Lorwov wWActova wolleita Tov Ad'yov epi Tis TOD Qeou rpovoias, Bouddpevos detEcu Sri kyOeta wavtow Kai cPddpa avT@ péret.

Eaivero yap da TovTwv ob TepiopGv Tous avOpwrous GAN’ appyte Twi eye ta xa@’ npcs oixovopotpevos Kai Oia TovTO pH wapé ‘yov d&efav wodAdkis

30 Trois wagyovot tév AuTYpev Tv amaddaynv. Aid Toito éEfs dyow’ 7&, “AvOcnousg zal utivn codcecc, Koos. AyAov yap yaw OTt avros oikovon@y tt kdAMoTov Tavta ovyywpeis, axatdAnnta 06 Kal dvépuKTd cov Ta Kpivata, €€ @v tocavry tis éotw 4 Wpdvoid Gov Kai yn KNOEuOVia ws

yn povov tovs avOpwirrous abtis dtrodavew, GAG yap Hon Kai péypt Tov $5 xryvev autiv KeytoOa. Eira axodovOws émiyayev’ 810 Rom. I, 4 18-30 cf. in Habacue 1, 1-2 (P. G., LXVI, 4988). 11.97 pédde ms.

Ae 28-33 (p. 210, 2-5)... homanorum actuum concertationes et immeritas erumnas dispensas, licet tamen haee te facere prouidenter.

PSALM 36 399 but to achieve magnitude 1n praise from things thought great by us. By the statement Your righteousness like God’s mountains he does not mean that God’s righteousness is like the mountains of another god, meaning instead yours; it is a Hebrew idiom for the one speaking about himself to make a change of person—hence, even in the New Testament it 1s found imported from the Hebrew idiom by the blessed apostles, as in the statement in the letter to the Romans, “who was appointed Son of God in power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord,” as if to say, By his resurrection from the dead.° If in this case, too, it is very much within his care to distribute justice to each, why it 1s that many others unfairly experience a great number of troubles while you yourself idly test them with numerous calamities, the sequel goes on to explain. Your judgments are like the great deep: his decisions and decrees, which he applies in judging and examining human beings, are immeasurable, like the deep. Hence, it is impossible to find out why he allows righteous people often to suffer at the hands of the unrighteous, as I find happening in my own case: while the fact that his care and providence for us is wonderful is clear from his never allowing our sufferings to be unbearable, I am unable to discover

precisely why he does not leave us in perfect peace but permits us fora time to be pursued unjustly by them. Hence, your judgments strike me as more inaccessible than any deep. So, astonished first by God’s lovingkindness and goodness, then by his righteousness, then also responding to the objection and offering an explanation as to why in his care for justice he often allows the just to be persecuted by the unjust, he finally at this point treats of God’s providence in his wish

to prove that he cares for all things and they are very much his concern. It emerges from this, you see, that far from overlooking human beings, he manages our situation with ineffable consideration, and for this reason in many

cases he does not provide relief from hardships to those suffering. Hence, he goes on to say You will save human beings and livestock, Lord: it 1s clear that in your excellent conduct of affairs you personally allow this to happen, and that your judgments are beyond our grasp and understanding, as a result of which your providence and care are so wonderful that not only do human beings benefit from them, but also they are even bestowed upon livestock. He then, in the same vein, continues with | How you extended your mercy, O

6. Rom 1:4. The idiomatic Hebrew usage here that Theodore claims to find is not the change in person (the polite indefinite), but the use of e/ (which Lxx takes to be “God”) as a superlative to give us “the towering mountains.”

400 THEODORVS MOPSVESTENVS 84, “Qs exdavfuvas vo Ehe65 o90, 6 O62. Ovdxonr pnaot peydAn pév cov ahyGes 4 Yonortotys Kai 4 mpovota, ef Kai péypt TeV KTNVOV TalTHY ** ovK évav O€ Tov OUTW TavTeV THs CVoTaGEWS KyOdtEVOV, @S éEKdOTOTE TA

Tpos Cratpodiyy avrav Cayrndas Cova, Ot tav Kabdbdov capy THS oiketas Wpovotas Tapeyopevoy thy axodakwy, év Tots Kata pépos tovs avOpérrous 5 Teptopav pwatyy awoAAupevous, ~~ wate Cndov Ott Eat TIs dppyTos Kai dvé-

gutos hoyos 0 Ov taita yivecIa ovyywpets. Eipnxas 6& bre aodAn 7 tov Ocot pitavOpwria Pbdvovea Kai péypt tév KTyvav, tva py OdEN iodTHTOS peTacwdvar Tapa TH OQeqw trois KTHvert pds TOdS avOpaerrous, Eye

Kat TO tev avperev cEalperov Kal pyow’ 10 8, OF 82 ulol say wloomey sy szinn thy ateplyev cou sArtlouen.

Kai xowas név yaw arodave: td te KTHVY Kal of av@pwrot tis os KnOEpovias Kala Kaxeiva Onmovpyioal te nEtwoas Kai Gans abrois peradoivat iBovanOys, Kai ths mpovotas atta katak&wis tis ois, th Otapévew adbtois

xaptopevos ct’ éxetvon arep ard tis yis avadiooba mpds tiv cioTta- 15 ow avtev meromKas. O01 52 ye tv avIoenev viol, rovtéatw oi avOpwrrol, éyovet tt wAéov Kai éEaipetov wap’ éxeiva, TO éri th PBonBeia edrKhew TH Of. Mzewny yap Thy wtepdyov Karel tiv Borbeiav éx petapopas Tev 6pvibuv, a TH oxen tTav wrepvywv evoov oKéret TOUS veod| cous * * BovAeTat 0€ etreiv OTt TOIS * * os TL O€CwKas, THY Yyvoow tiv ohy Kai Ta 2

evrevGev Kara’ exelva pev yap dAoya yevoneva éotépytat tovtov, Oedy yroptlew ovx Eyovra civapuw, — tovrovai 6é oyKovs TweTouKeds, Plow aurois Kai Cuvauw dédwxas Tol CivacOat THs Cis Epixvetoba yvodeus. Karis ov 16 @).xilousy avti roi ywooxovew etme, TobTO BovAnOeis wapaGTHOAL OTL TA Mev KTHYY TOV KOWeV arodaet povoy Kai Tov ev TH pice WB

Cobevrev avtois thy dpynv, of 6é dvOpwrot Kai ywooKkew ae ws Oedv Kai

kndeuova AaBovtes wapad cov Kai td éAmihew éxl cor os evepyérn Ota TovTou KTyodpevol, GroAavovat Kai idtKGy TONeV TeV Kata pépos, OoaTrEp

avrots TO Béfaov tis eis oe éXmidos Tapéyew émiorarat.

2 voe una effluxit humore et blattis fere deletu, swpple e. g. éxreives 19-20 litterae plures ceciderunt cortices corrupto; post trois supple e. g. avOpdmors peifov(os).

Ae 3-4 (p. 210, 7-9): Non ergo uerisimile ut tu homines neglegas, qui mutis animalibus consules. Iv ss. (p. 210, 10-14): Sub generali prouidentiae tuae bono, quo creaturas cunctas susteneas, hominem rationis ussu et tui notitia

praestare fevisti... alarum tuarum sperabunt, pro Intellegent te et cognoscent te.

PSALM 36 A401 God! (v. 7). While your goodness and providence are therefore really wonderful if you extend them even to livestock, it would not be possible for the one showing so much care for the welfare of all as in each instance to make generous provision for their nourishment, in every case giving clear proof of his providence, yet to overlook in some instances the unnecessary death of some people. So it is clear that there is a certain ineffable and incomprehensible plan by which you allow this to happen. After saying that God’s wonderful lovingkindness anticipates our needs and reaches even to livestock, lest the impression be given that it be conferred by God equally on livestock as on human beings, he mentions also human beings’ pride of place in the words Human beings will hope in the shelter of your wings: both the livestock and the people benefit together from your care, just as you deigned to create both and wished to share life with them, and vouchsafed them your providence, granting them survival through the things that you caused to spring from the earth for their sustenance. Now, human beings—that is, people—have a further and special place among them, hoping in your help (by shelter of your wings referring to that help as a metaphor from birds, which shield their chicks in the shelter of their wings). He means, You gave human beings something more, knowledge of you and the good things stemming from that, depriving brute beasts of that, so that they do not have the power to know God; in making them rational you also gave them a nature and capacity to be able to achieve knowledge of you. So he was right to say they will hope in the sense “they know,” meaning this to convey that while the livestock enjoy only what is common to both and what was given to them by nature in the beginning, human beings also receive from you knowledge of you as God and carer and acquire hope in you as benefactor through this, and for their part enjoy also many particular advantages calculated to promote in them firmness of hope in you. |

402 THEODORVS MOPSVESTENVS 93, MebucOycovra: amo miotnTO: lnebriabuntur ab ubertate dotod ofxev cov. “Eyovar dé pyow év- mus tuae. De agnitione, inquit, reibev xai té atrodkavew tov év ro tua hoc illis praecipuum munus oikw gov derroupyixev te kav Ov- accedit, ut colant te ac ministe-

5 ov’ midryta yap 70% otzov tov riis quae in domo tua sunt interQcoi xadet trav Aerrovpyiav tHv éx- Sint, sacrificiorumque apparatu wAjpwcw, éredy O6fa kai edOnvia ac uictimarum oblationibus perHv toi oikov tO tas mpoonxovoas fruantur. Vbertatem namque doév avT@ detroupyias amomAnpot- mus Dei uocat perfectam mini-

10 ofa. “Eott 0é xai rotro éEaiperoy steriorum atque ordinum discitev avOperev’ yvéow yap ovx plinam, iwmenta autem quae a éyovra toi Geo ta xryvy, ovre notitia Dei longe sunt neque dooixov older adpwpicpevov Gew, otre mum Dei norunt neque saceriepéas Eyer Qeotv, ovte decrovpyiav dotes neque sacrificia. 15 é€mioratat, ovte Térov | THs TotavTYS CuVEAEIC EWS.

9>, Kat tov yew.cocouv tHyv vougdy wotiets atrots, “Eyovot o€ Kai touto é€atperov td abpdws wodAdv TeV Tapa Gov TpYddy arroAavew.

Kai ovx etwe « tpupijs» adda tev- Torrentem uero uoluptlatis dixit e6v awhnOuvtds, éredy zod\Aa kai habundantiam fructuum quibus 2% dtapopa ta awd THs yns dvadiépeva hhomines nutriuntur. pos thy tev avOpdéarwv peradyyw’ word te Kai édéopata omeppatov Olapopa Kai Kaprrév Touma, Kai 6Aws wodAH tis éott Kai Ciddopos Kai

wodvetons 4 tev ayabev perdAnwis, Gvrep awokavev auuBaiver tows avOparous TokAnv Kextnuévous évrevOev tiv tpydyy, Kai oby womep éri 9% Tw KTHVGVY povoElOns Tis EOTL TOV EK THS ys avadWopEevwv n TpOdY. Xer-

-Zppouv o€ tH Tevody ele Td dOpdov THs wapovolias onualvev, Ott Mh wodAa évra Kai dtaopa év dtapdpots yoprryetrat tots Kaipots, viv peév ToUTwv avadwWopévev, viv d€ dAAwv, pet GAtyov 0€ avéis érépwv, GA’ bd TOUS QUTOUS KalpoUs 4 TavTrev dvddoots yiverat tats avtats TpoTais wdv-

30 Twy GuTANnpoUpevey TeV KapTev, Katrot Tov Kai Ctaddpwv. Kai ov« elwev « yromteis >» GAAa wottetz, iva deiEn 1d apOovov Kai eipapés Tis

Inebriabunlur — nutriuntur: A, fol. 11¢; B, fol. 12%. 3 illis om. A

monus A 4 accidit A colant] tollat A foeriasse pro colat 5 domu A

6 sacrificiorumquae Al apparatum A 7 ablationibus A 8 ubertatem —

10 disciplinam affert A® (p. 210, 18-19) 9-10 minister.] miniteriorum A saero-

rum A® 11 dise.] perfectam add. A® iueementa B 19-13 domus A 18 dexit A ex dixes.

A® 26-202, 4 (p. 210, 22-96): Pro Summa felicitate reficies. ut affluentiam et facilitatem largitionis diuinae pariter indicarct potus nomine, quo nihil est in ussu nostro facilius,

PSALM 36 403 They will be intoxicated with the rich fare of your house (v. 8): they thus

will be able also to enjoy the rites of worship and sacrifice in your house (by rich fare of the house referring to the performance of worship of God, since the glory and prosperity of the house was the performance of due rites in it). Now, this also 1s a privilege of human beings; livestock, not having knowledge of God, have no experience of a house dedicated to God, have no priests of God, nor are they familiar with worship or a place of assembly like that. And you will give them to drink of the flood of your delicacies: they also have this privilege of enjoying in abundance many delicacies from you. He said not “delicacy,” but delicacies, in the plural, since many and varied are the things that spring from the earth for people’s consumption—food and drink, many and varied kinds of seeds and crops: the consumption of good

things is manifold, diverse, and varied, and it belongs to people to enjoy them by finding great delicacy therein; and it is not a case of a single kind of nourishment springing from the earth, as with livestock. He spoke of a flood of delicacies to suggest the abundance of the offering, that the supply was not many and varied at different times, at one time springing up from these crops, at another time from others, and shortly after from still others; instead, in the same seasons the yield of them all came at the same times with all the crops maturing, though many and varied. He said not “You will feed them crumbs,” but You will give them to drink to bring out the abundance and ease of | partaking, especially as drinking is a simple matter for the one wishing to

404 THEODORVS MOPSVESTENVS pleTadooews, éretrep evyepés €ott petalAapBavew wotoi tov BovAduevov Kal vy woTEp * * édecudtwv éyypovidovra Kai mwévwv Cedpevov eis Te THY Tév oYrwv oKEevaciav, Kai peta Toito Thy udonow, thy wédw, THY ExKpl-

ow. Cita dxoAovOes éxdyet’ 10%, "Or. mapa cor xnyh Gw%:. Mapéyes obv hyo tovtwv aOpdov trois 5

avOporots thy peradmp, éretrep apOdves airois wapéyas thy Swnv Kai Hovovovyi wyyatew avtnv édoKipacas, oltw Ola TavTwv abrny ouppetv ex’ avTny wapackevalov’ =nYyhy yap [o%s éxddere TO apOovov Tis yopnyias,

and tot adpfovoy dei aro tev myyév wpoyeioba Td vapa. Tovro ovv eiwev Ort [lpyages nyiv tay Conv, apOoves aitny wapéywv Oia Tou WAH- 10

Gouvs kai Tis wotNas tév dtdonevev Hiv mapa cov wpds ovoTaciv TE kai (p. 219, 2-4): Pro conprehensione; a membris opera officiaque membrorum. Petit ut subito Sauelis incursu liberetur. 13° (p. 219, 5-8): Hoc est In cursu et comprehensione hostium suorum peceator quique conruit. qui tuo non meretur auxilio liberari.

PSALM 36 409 keeping with their righteousness, since they continue to receive it in accord with their righteous behavior. Above, then, he mentioned the difference between human beings and livestock by saying Human beings will hope in the shelter of your wings—that is, They were formed by you so as to be able, if they wished, both to know you and to hope in you, and to enjoy the good things stemming from this. Here, on the other hand, in reference to those attentive to the matter, he put it well in saying those who know you—that is, To those attentive to their duty, according to the power you implanted in them by nature, extend your care. Hence, in his prayer he said Extend to those who know you, since while to human beings belongs something more than cattle from the formation of their nature and by God’s creative act—namely, the ability to know God—the superiority of the righteous compared with the rest of humankind comes not from some natural effect, but is achieved by prayer and the performance of virtue. And your righteousness to the upright of heart. In their case he did well to speak of mercy and righteousness, since it was also right that they should be due to enjoy good things from God on the basis of their behavior. May the foot of arrogance not come my way (v. 11). By foot Hebrew means “stepping on”; elsewhere, likewise, he says, “I shall stretch out my shoe upon Edom’*—that is, I shall step on them and trample them down. So he is saying May the foot of arrogance not come my way—that is, May the enemies not step on me. And a sinner’s hand not move me. By hand, likewise, he refers to the control of the enemy, speaking of what is proper to the limbs and the operation of the limbs. Let those with power over me, he is saying, not move me, diverting me to evil. He prays to be released from the plotting of Saul and from every attack and all control of the enemy. All evildoers fell there (v. 12)——that is, in this instance of arrogance ... there to the foot of the arrogant and the hand of sinners, as if to say, It is normal for sinners to be vanquished by the stepping of the nations and always fall under the control | of the enemy, since as a result of the deprav-

8. Ps 60:8.

410 THEODORVS MOPSVESTENVS wavtote urd TOV TrodEuiwv, ETE Cia THY TOU Tpd7TOU poyEnpiav Epnpot THs ons eixotws KaGeotyxact BonBeias (otro yap Aéyet kai AUppayos “Onxov

wimtoug, mavtes of goyatouever Thy avoutav), wy Ta adta o(iv> wabom éxeivois Tos GuaptwAois Vid TOls ToAepiots ‘yevopevos.

5 13>, “Rfac8qcav nai od un Sdvaveta: orivat. Oi yap rowvrol dyow, ol thy dvoulay goyaCoucvor, ody yTTe@vTaL udvov Urb TOV TWodEuiov, GALA

kai eEwbavra eis TO TavteAgs, ws pnKétt avricyetv OuvnOAvar Tots Kakois.

Kai rotro | trév avpBavrev te Laovdr eEnyeira’ Kai yap KaKeivos apa Trois ovv avt@ év tH Tév Twokepiov émtBaoe Gavare tre vIrérwEGE Kal avTI-

10 o@yelv Tots Kaxots ovK yovvnOn. PSALMVS XXXVI

lavres pév oi Yadhpoi TO paka-~ Omnes quidem psalmos beatus pty Aavid rpbs thy wpédrciav BAé- Dauid ad profectum hominum uliwovet tév avOpsrev, oby évi dé litatemque conscripsit, non tamen 15 tod3ww Kéypntat avrois’ O1ov pev omnes ad unum docendi genus yap Ooynatixo’s éxti@erat Adyous, formamgque conposuit. Nam in Orov O€ buvwdlas awd THs Onmovp- gquibusdam.de dogmatibus dispu-

ylas whéxee TO Ocomdty. "Eor: de tat, in quibusdam uero ipsam kai G1rov Kal mpadypata éodpeva diumorum operum dispositionem % umot@erat, 6uot te éexetva wpo@y- ad laudandum Deum materiam Tevwov Kai thy am’ avtav wpéAcav sibi proponit et causam. In aliis épyaQopuevos Taira wapawev a oup- autem, dum praedicit futura pro

Bovrevew awd THs vrobdcews epi rerum ipsarum, quas adnuntiat, HS Wotettat TOV AGyov yyeitackataA- qualitate, quid faciendum, quid

3% Andov. “Eare dé Grou xai ék tév ecauendum sit, diligenter inculcal’ éavrov mawWevet Tovs dxovovtas, cat; non numguam etiam sub 8ST Reg. XXXII.

3 ov conieci of > ms 1 é&mGotvra: ms.

Omnes — inducitur: A, f. 11#-198: B, fol. 13°. 1] xxxul in merg. A

[2psamos Al itshominemA f4-«sciripsitA 1docendumiA 16conpossull A in} hoc A 19 dispossitionem B 24 facendum A* 26 non nequam A, litt. equam in rasura. Ae 8-10 (p. 219, 9-10): Quod Saueli inruentibus Allofilis euenisse manifestum

est. 12 ss. (p. 219, 11-16): Quoniam plerique mortalium affiictione proborum et impiorum prosperitate turbantur, ul inaremuneratas in hac uila uirtutes dese-

rant et uitia conseclentur felicia, ad huiusmodi depellendum errorem iste psalmus conponitur. Cf, Pseuvo-Brepa (671).

PSALM 37 411 ity of their behavior they are naturally deprived of your help (Symmachus also says, in similar terms, “Where all the evildoers fall”); may I therefore not suffer the same fate as those sinners by becoming subject to the enemy. They were thrust out; may they be unable to stand: may such people who are evildoers not only be vanquished by the enemy, but also be completely thrust out, as no longer capable of resisting disaster. This is his comment on what happened to Saul: he, too, together with those of his company, met their

death, trampled by the enemy, unable to resist disaster.’ ,

PSALM 37

While all the psalms by blessed David have regard to people’s benefit, he did not employ in them the one genre. Sometimes, in fact, he develops doctrinal treatises, and sometimes he composes hymns of praise to the Lord from creation. On the other hand, there are other times as well when he also suggests

future events, at one and the same time prophesying them and developing the benefit coming from them by recommending what he considers adapted to the theme he is treating. There are times when he also instructs the listeners from his own situation, | teaching what each person’s attitude should be

9. Cf. 1 Sam 31, where in fact Saul falls on his sword.

412 THEODORVS MOPSVESTENVS dWackev Gres wepi Tov cupBawdv- exemplo suo docet auditores tov exaotov d:at@eoGa azpoonxe qualiter ea quae euenerint porkai ti péev zpoonKe Neyev év auap- tare conueniat et quid, si in pectias eEeratopevov, ti o€ mpoonxer catum lapsi fuerint agere, quid pbeyyecba év cuupopais xafeo- dicere debeant in tribulationibus 5 rota. “Eoti 6€ 6mov xai wapavé- constituti. Sunt etiam alii psalmi ces extos Uroberews roeita, ara- in quibus sine aliquo huiusmodi yopevev ocov te Kai awéyeoOar argumento magisterium exhortayon, cupBovrevwv a wparrew mwpo- tionis inducit, interdicens omni-

anxet’ | oios 09 kai ovros 6 WaAuds. bus uitlis et omnia uirtutum 1o studia sollicite ac diligenter insinuens: qualis est etiam praesens psalmus. In quo, quoniam Oi yap woddAoi tev avOpai7ev non nulli consueuimus malorum wepuxapev, padktota tous wovypots ac nequam hominum prosperi- 15 dpevtes év evOyvia, CaxveoOar kai tate morderi ac dicere quod non Aéyew ws ovdév Gpedos ths Cikao- prosit probitati dare operam atcuvys. [etorot yap tev OKaiwy év que honestis studiis occupari, ouppopais xabeotyxacl, kat tadta quandoquidem multi iustorum in urd havhov avOpurwv wacyovres’ necessitates ultimas et, quod est 20 toUTto 0é 6 pddota Baputrépav ép- grauius, agentibus malis homiyaterat tis ouppopas tiv aicOnow, nibus, conruunt; — quod quidem GA’ ovdé émiBrAaBés 4 wovypia t@ ~=amplius sensum doloris exaggedarpatropéve, && Sv roAdoi Pabro:~=rat, dum prauitas operis nihil eis

Tov TpdTov év wAovTw Kai evOnvia qui | ea utuntur officit: multi 3 eferagovra ovdev tpiorduevor Oet- namgue neguam homines in di-

vov. uitiis sunt et rerum omnium habundantia perfruuntur neque | aliud interim patiuntur aduersi;

Totro ré voonna éEnodpevos, ---ad luiusmodi ergo depellen- 30. tov whetaTrov év te yaduo wepi dum errorem sermo psalmi huius

Tovrov katateivet Adyov. et oratio inducitur. 13 8s. ef. in ps. IX, 23 (supra, p. 57). 19 xaBeoryxa ms = 30) EEveipevos ms.

4labsi B 5S debeant dicere A 7 quibusdam A — hniasmodi| hominum A, ita 1. 80 ef saepissime 89 exortatis A! Yinduci A 10uirtutem A {4 non om. At 15 omnium A? 16 moderi As 17 probati A 2-92 omnibus A 30 ad — 32 inducitur affert A® (p. 212, 16-17) 30 ergo om. A® 3l sermo — oratio] iste psalmus Ae®.

PSALM 37 413 toward what happens, what is the due response when living in a state of sin, what to say when under pressure from disaster. There are times when he also delivers an exhortation independently of the theme, forbidding what must be avoided and advising what should be done. This psalm is of that kind. The general run of people, you see, especially when observing the wicked prospering, grind their teeth and claim that there is no benefit in being righteous: most righteous people are under pressure from disaster, even suffering this at the hands of villains. This it is that particularly renders the experience of calamity more depressing, whereas vice brings no harm to those guilty of crimes from which many villains are found to be living a life of wealth and prosperity without succumbing to any disaster. To dispel this ailment, he devotes most of this psalm to treating of it at length. |

414 THEODORVS MOPSVESTENVS 18, Mh mapaGnrov év novngsvopévots. ZyAoiv Aéyera kupiws TO 6pevra - érepov év tin ayabG, 4 dAnOds GvTt i vouropeve, Oavpaew Kai éxmAntrer bat éxi TG Kpoadvrt ayabe, — dev cai Gjhwrds avOpwrros héyerat 6 wepiPrAETTOS

kai paxapiorrds tois woddois kabeatas’ évraifa obv Td wh mapalhdov év 5 movnpevopévots avti tol) My Oavpate tovs rovovrovs toi wAovTov eveKev Kai

tis ebOnvias. Ovdé yap awAGs awepi novypevopevev troteitar tov Adyoy,

aNd tTév wovnpév Kai év evOnvig xabeotarev. Touro 6é dyAot da tov uh mapacndrou (ovdeis yao wovypias povns évexev Oavydter twd) Kai Touro év trois éEqs pavepwrepov Aéyee Mh mapalhdrou bv +r xxvevodovpdvo év

10 +H 080 | abtot, dvti toi My paxdp (p. 215, 22-96): Et si in tantum fuerit aduersus eum stimulis furoris accensus, ut altritu dentium in eum uideatur armari, neque ex hoc aliquid tibi timoris accedat. 9-10 (p. 15, 27-29): Tllam, inquit, uechimentem iram eius inritam Dominus faciet (feciat ms) effectumaque distituet.

PSALM 37 423 above he had given the advice Delight in the Lord,’ he also said they will find

delight in the case of the enjoyment and reward of virtue, determining the reward in accordance with the response. The sinner will scrutinize the righteous one (v. 12): do not let it disturb you if you see the unrighteous scheming against the righteous. And gnashes

his teeth against him: even if he is so enraged with him as in an excess of anger to gnash his teeth against him in frustration, do not be upset by it. But the Lord will mock him (v. 13): his wrath, great as it 1s, God will render idle and futile. Because he foresees that his day will come: he knows the end that he will come to and prove the wrath against the righteous to be pointless and in vain. Symmachus, at any rate, also interprets the words in this sense, so that it is clear that in the course of translation a change in tense has occurred, the translators definitely using the future for the present. Symmachus put it this way: “The godless considers the righteous and gnashes his teeth against him. The Lord will mock him, foreseeing that his day will come.” The wicked drew a sword and bent the bow to overthrow the poor and

needy, to slaughter the upright of heart (v. 14): even if the sinners in their excessive wrath take sword in hand and bend their bow—as if to say, even | if

2. Ps 37:4.

424 THEODORVS MOPSVESTENVS Kai éwiBovdevovtes wAnciov yévevrat Toi avedeiv, — waTE dveAEiv TOUS

OuKatous Ota tiv aobeveav tiv owpatiKny Kai TO ebredés Katappovoivres

autév (rotto yap eye: T@twzoy aati névata) pydé TéTE Hyoi PoBnOfs. Aca ti;

15. “H poponia airév eicddfor cig thy xxpdiav xitév, xxl td oka B avtay cuvrpiBeincav. Que ewapmpevos Aéyer GAN’ eEnyovpevos, avri tot

Tatra yap ta kaka & pnyavevta Kata tév SiKaiwv eis abtods reprtpawnoera vro toi Qeod.

'H 06 évaddayh Tav ypdvev ard Immotatio temporum facta THS éppnvetas, kabws rroAAayot nyiv est, sicut in multis locis ostendi- 10

éxiceonuavta. Outre yao héyet kat mus. Ita namque Symmachus Avppayos* ‘Pou.painy anew of auao- dicit: Gladium euaginant peccaTwdot, ual teivoug, TOZ0v xutTay xz- tores et intendunt arcum; gladius taBarety mroyov nat névyta, pxyer- eorwmn intrabit in corda ipsorum

pedont arhots tH 606° A uxyarox et arcus eorum confringentur. 15 aotéy elockedostar zig uxodinzv aitéiy ual ta téZa abTay cuvteBicera, Aidhov yap toiro BovAeta eirreiv’ My Oavuate, pndé paxdpile tovs Ta atora wotlotvras Kai evOqvoupévous, pnde Odkvou ér avtots Ste py dikas Odacw iwép ov diarpdrtovTa’ éxeivot yap arodobvTai Kal dpavicOncera aitév Td pvypdovvov. Oi dé duatoctvys éripeAdpevot peta WoAARS %

Tis eipnvns amoavcovot Tay éx ths yas ayabav. Ei dé Kai ériBovdevew 6 apaptwhos jweiparat tO Oikaty kai toitro wavti todaw Toleiv éoTovdake, ynode tote Odkvov ws atimwpHrov Ciapévovtos a’rod’ Stawrve yap abrod THv extPovdnv 6 Qeds, eidws Ste tote bopeEvel Kai Ott THs KaTa TOD OuKatou

émiBovAns kai avros déEerat thy BrAaBnv. 25 16. Kpstscov ddiyov tO dixxim into mhotrov auaptwdrdy modby. Tovrev Towuv pyow ovtos éydvtwv, aiperwrépa éotiv i AoyuKN KTHOIs TOD Cucatov wavros tov wAovtTou tTév auaptwAGv, Kav Todus J. 17. “Ors Boxztoves dusptmAGy GuvteShcoveat, bmootnpiCer 3é tobs Stxat-

oug Kuotoc, Ata toitd pyow aiperaitepov Tod dicaiov Td dAtyov bwrép Tov 30 12-15 v. 14,

Immotatio — confringentur: A, fol. 19°; B fol. 138°. Praeméittitur textus

scripturae: Gladius eorum intret in corda ipsorum. 9 inmotatio A 183 ar-

cum| ar A 14 cordaj cor A 15 confringetur A. A® 1-3 (p. 216, 7-9): ...deinde quod facile eos obpraemere pro ipsa census

sui tenuilate se credunt. 24-95 (p. 216, 17-20): Id est mala, quae aduersus iustum molliuntur, ipsi ea inferente Domino sustenebunt.

PSALM 37 425 they conspire to commit murder—and so murder the just on account of their physical weakness and with scorn for their insignificance (the meaning of poor and needy), never fear. Why? Their swords will enter their own hearts, and their bows will be broken (v. 15). He speaks not with a sense of exultation, but by way of comment, meaning, All the troubles they devise against righteous people will be turned back on them by God. Now, there has been a change in tense in translation, as often mentioned by us, Symmachus also putting it this way: “Sinners draw the sword and bend their bow to overthrow the poor and needy, to butcher simple people in the way; their sword will enter their own heart, and their bows will be broken.” His overall meaning, in fact, is, Do not admire, do not declare blessed wrongdoers who are prospering, do not grind your teeth at them for not paying the penalty of their deeds: they will perish and their memory will disappear. Those devoted to righteousness, by contrast, will enjoy the good things of the earth in deep peace. Even if the sinner tries to plot against the righteous person and is bent on carrying it through in every way, do not then grind your teeth at his going unpunished: God will spit upon his plot, knowing that he will suffer sometime and that it is he who will sustain harm from his plot against the righteous. Better a little for the righteous than much wealth for sinners (v. 16): this being the case, then, the reasonable possessions of the righteous are preferable to all the wealth of sinners, abundant though it be. Because sinners’ arms will be broken, but the Lord upholds the righteous (v. 17): hence, the little of the righteous is preferable to the | wealth of the unrighteous, because once

426 THEODORVS MOPSVESTENVS

ge i a &F eo e # % = £ #3 ¥ $ %

athotrov tév ddikwv, Ort éxelvev péev tis Ouvaoreias apaviobeons cis TO qwavrehés 6 wAoiTos aitay diappel Kai dwodAvTai, Tév O& OuMaiwy Kai TO éAtyov dvopOobra: kai BeBaofra: bd tot Qeod cai thy wpocOyKny AapBavet.

18%, Tivdoxe. Kbowosg rag d00b; t&v &papev. Oide yap pnow 6 Oeds 5 tov duaiwy tas wodEes Kai ob AéAnOev avrg 4 OKaoovVy TéVv apeToy,

wote wapadireiv Ta eis abrovs yevérbat dpeiAovra | wap adtrod. 18>, Kal 4 xdnpovopla abtéy slg tov aidiva 8ora. Kaird BéBaiov tis amoAavorews Oia wravrdés EEovet wapa tot Qeod eiddtos pév ta kar’ abrovs, BeBat-

oivros 6é alrois Tis aperis tHv avriymoOiav év tH tev ayabGv aroAaoe.

10-19%, Ob xatacsuviycovra ev xatpd movned. Ei d& kal woté gnaw ev gwupdopais éEeranGeiev, ovx eis To wavtedés éyxatarerpOycovrat Und Tob

Ocob, Gore aioyuvOjva éxi tH eis adtov edict. . 19>, Kal ev apésats Auod yootacb4covra:. Amdv évraida cadet tev avyabéav tiv évoeav. Kav yap év rowvros éferacbaoi pyot Kaipots, yvika 15 modAy pev 4 OAddis avrots wepryivera, évdea dé éyet avrots wavrés ayaboii, xai tére wAovaiav eEovot tay dwéAavaw tav ayaQav mapa Toi Qeod ws eis KOpov avrous amavrev NaBeiv THY peToUCiav.

204, "Or: of auaptwrot amodotvean, Tyv yap wavreAy pyow arodeav

€Gos vropévev tots auaptwdots. ,

20>, O1 Se é~Opot rot Kupiou dux tG Dokacdivar abrobs nal Spmbsvar éxdindytes most xanvds etsdtemov. Kal rots éyOpots toi Ocoi rotro mpoc-

Ye s ¥ : om ve 5 ae rs fas soreentgae.

yiverat Td Stav év woh tut Od€y Kai typ eEeracOGor dtenv Karvov éxhiutraverv, Owadvopévys atrois tis evOnvias’ ovrw Aéyer Kai LUppayos

Patio. amodotivra. Siglo Theodort praefixo, versicult initio denuo scripto (Oi dé éyGpoi rod), codex addit: ‘Os povoxépwres avahwbicovrat, ws carves drokolvra, quae mihi pror-

sus dubia videntur. .

A® 1-3 (p. 216, 31-26): Exigua iusti posessio praestat ingentibus opibus pec-

, catorum, quoniam illorum causae dilabuntur, cum fuerit eorum potentia desoluta; iustorum uero exigua substantia semper augebitur. 184 (p. 216, 27-30): Pro gratias habebit; grata est, inquit, et accepta Deo iustorum conuersatio et propossitum uirtutis eorum. 18> (p. 216, 31-33): Firmum ac stabile iugiter erit quicquid a Deo pro meritorum uirtute acciperint. 19% (p. 217, 1-7): tsi aliquando pro ipsa uiuendi commonione artiores rerum praesentium necessitates incurrent, non deserentur penitus a Deo ita [non] ut necesse sit eis destitulionis (distutionis ms) suae merorem et uerecondiam sustinere. 20° (p. 217, 9-13): Ko, inquit, temporis quo multo, ut putant, fuerint honore sublimes, uice fumi omnis.eorum elatio euanescit et deperit.

PSALM 37 427 their influence fades, their wealth runs away and is lost, whereas the little of the righteous is restored and confirmed by God and undergoes increase. The Lord knows the ways of the blameless (v. 18): God knows the doings of the righteous, and the righteousness of their virtues has not escaped his notice, and so he does not omit what is due to be done to them by him. And their inheritance will last forever: they will ever have confirmation of enjoy-

ment from God, who, on the one hand, knows their situation, and on the other hand confirms them in the reward of virtue by the enjoyment of good things. They will not be put to shame in bad times (v. 19): if they were to find

themselves in misfortune, they would not be totally abandoned by God so as to be disappointed in their hope in him. And will have their fill in times of famine. By famine here he refers to the scarcity of good things: even if they find themselves in such times, when great distress will envelop them and they are affected by scarcity of every good, even then they will have abundant enjoyment of good things from God so as to partake of them all to their satisfaction. Because sinners will perish (v. 20): sinners generally meet with complete

ruin. And the enemies of the Lord at the time of being glorified and exalted failed like smoke: this is the fate that befalls God’s enemies, that when they enjoy great glory and respect, they fail like smoke, their prosperity evaporating. Symmachus likewise says, “Villains will perish.” | The sinner borrows

428 THEODORVS MOPSVESTENVS 21%, Anveilerat 6 duxptwdhd; xxl ox aaotice:. O pev ody duaptwAds pnow ev touras eFeralerar cunpopais, date cai yoycew tv daveCovtwv Kai OaverCopuevos py Ovvacbat arodWdvat.

21, ‘O 3& Sinztoz olxteioe: xxi Sido. ‘O dé dikatos éx woAdjs Tis

Weplovolas Kai ETEepols OwpeEtrat. 5 22. “Ore of sbrovyotvees xbrby ZAG povoUnTOUSE YFv, ot $3 xxtapadusvor autoy sgoro9pevOycovras, Ol evdoyoBvres adTov Kai ol xxtapdusvor, ToUTEéOTE

tov Qedv. Exedy yap efwev dvwtépw Ot 3& &/490t rod Kupiou aya 76 SolxcOHvan aitobs ual Svmbivar éxdumdvees dost xxnvos eeehinov, efra er7yaye Anveiletva: 6 Zunptmdog zai oon dmoricog, 6 3é Sixatog oleretoes nab 10 Sidmot, wpds exeiva dwédwxe TH’ OT of sbhoyotvTEs xTOV MAnpOVORA GUST YAY,

oi 32 xxtapadpevor xitov sZodoMoeItcovrn. Taira pnow éorat éredy of péev tov Qedv evrAoyovvres arroAavovet tév wap’ avbrot ayabdv, oi € ye tas eis avtov tevovtes BAaognyuias wavtehy baronévovew amandeay.

Lvppayos ovtws Aéyer “Orv ot £9- Symmachus ita dicit: Quo- 15 hoynueva: bx avo zdnsovouncouss niam qui benedicentur ab eo heviv, of 88 xatzg@usvor bn’ xdtot éx- reditabunt terram, qui uero maxonncovtat. Kai AxtAas cai Qeodo- ledicentur ab eo excidentur. Aquila

Tiwv ovtw Aéyovow «tol wvA0yn- etiam et Theodotion concinenter: wévor aU70% xAncovouncous: yy. Etre Benedicti ab eo hereditabunt ter- 2

O€ oUTwS, Eite Cé éxeivws, pavepa y ram. Sed siue ita sit positum,

Ctivora” Ondov pévro: Stet tO adtd ul alii interpraetantur, siue ut wept Tol Oeov Aéyer ovy, ws twes LXX dixerunt, manifestus intelwnOnoav, mepi Tov dwKaiov. lectus est quoniam id, quod dixit Benedicentes ei, de Deo aceipien- %

dum sit, non, sicut quidam opinati sunt, de iusto. 234, Hapa Kupiov ta dizbypata avOomnou xarevbiverar. Aa tovro dé now oi pév evAoyoivres kabeEovet BeBaiws ta ayabd, oi 0é ye PAargn4 dtémor seripsi, ef. infra l. 11 8 dpa rob ms, Symmachus---de justo: A, fol. 12¢; B, fol. 18¢; ed. Muratrori, Antig. Ital., Hil, p. 358-859 haud diligenter. Praemittitur textus scripturae: Quoniam bene~

dicentes ei hereditabunt terram. 15 dicit om. A’B 18 excidentur] 1. cid in vasura A 19 theod.] theots Athed B 21 possitum A 22 interpnr A? praetantur add. supra lin. utom.B' % accipendum A 27 iusto] deo A Dauid Mur.

Ae 21> (p. 217, 17-21): Non solum nihil, inquit, angustiae sentiat, sed ita habundabit ut etiam ad alios manum possit suae liberalitatis extendere.

PSALM 37 429 and will not pay back (v. 21): whereas the sinner is caught up in such awful disasters as to have recourse to borrowing without being able to pay back what he borrows, the righteous person has pity and gives: from his abundant resources the righteous person also makes gifts to others. Because those who bless him will inherit the land, whereas those who curse him will be wiped out (v. 22). Those blessing and those cursing him (that is, God): since

he said above The enemies of the Lord at the time of being glorified and exalted failed like smoke, then added The sinner borrows and will not pay back, whereas the righteous person has pity and gives, to that he made the response Because those who bless him will inherit the land, whereas those who curse him will be wiped out. This will happen, he is saying, because while those blessing God will enjoy good things from him, those directing blasphemies to him will meet with utter ruin. Symmachus put it this way: “Because those blessed by him will inherit the land, whereas those cursed by him will be cut down”; and Aquila and Theodotion put it this way: “Because

his blessed ones will inherit the land.” One way or other, the meaning is clear; in any event, it is a statement about God, not (as some commentators believed) about the righteous.°

A persons steps are guided by the Lord (v. 23): for this reason those blessing will have firm possession of good things, whereas those | blas-

3. Theodore has noticed that the alternative versions differ from the Lxx in taking the verb “bless” as passive, not active; after paraphrasing the Lxx rendering, he does the same for Symmachus, Aquila, and Theodotion, peremptorily deciding for the latter (probably on the basis of numbers) without checking the Hexapla also for the Hebrew (where, in fact, the verb form is indeed Pual and not Piel, as those three commentators realized).

430 THEODORVS MOPSVESTENVS potvres TO évavtiov éxxonyoovrat, ereon ev TG OcG@ eorw ovrwep av EBeAn

carevOovar ta OtaByyara, Tovtéott THY apdbeow atrot Kai tas évOupynoes Kai Tous Aoyiopous eis TO Wepas ayaryelv.

23>, Kai chy dddov abrod Oedjoe: re ave émiovvyrrat, avti tov Totov-

5 tov 6¢ dvOperov xatevOiver ra SiaByyara, otwep av apddpa apecOy ti Bovdy xai ti wpdEe* dav yap in pyoi ta KadAMota wpoypypevov Kai apeaO9 alte te Bip kai th mpobéce, axavta alte KaTevGvet, Kat Tepatot Ta orovdatoneva Oia Tis oixetas BonGeias.

249, "Orav néon 0b xaraponyOncerar. Kav wepirrapati o€ rit pyow 6 10 Totofros weprwéoy word, AAA’ ovK cis TO wavtedés OeEerar tHv wWrGoW.

24b, "Or. Kbpros avtiornpite: yetpx axbtot. ‘O yap Oeds pyow davory-

ow avrov kai dwakAattea tév mooonirrévtev AuTnpov. Td dé avmetnpiver yetpx xbtot dxodovOws Ta “Orav néon ob xatappayOyceta, dmeirep oi wixrov|tes O€ovrat Tob Hv yelpa épeidew apds TO Eédapos mpbs TO 15 wy WwavTeA@s Katamrecety.

253, Newtepog cyevouny, wxi yao éynjoxca. Td yap mweptocdv Goov wpds

Thy Oidvoiav’ ovtw yap déye Kai JUupayos Néog eyevouny xat yap eyhpaon.

25d. Kal odx eidov dixaov eyxatadedcinptvoy. Kai véos pyoiv éyevounv % Kai eis yijpas jAaca dorrdy, Kai év TorovTY ypdve ovrTE Cikatov Efeaaapny évapebévra trois Kaxots bwd toi Qeod, otre toils Tovrou éxydvous ev ONyweow eferaacbévras.

25°-26. Ovds ro amdous atod Catotv dorous. "OAnv thy ypdozv chek nat Saveiler, nab vo omicsua xitod els ebdAoylav Zora. Td o€ évavtiov dyoiv

% Op@ Ort oi dikatot Kai érépois yapiCovrat, kai td owéppa Kai Tovs éyyovous avrol mapa wdot paxapifopevous ep ois édéEavto mapa tot rarTpos ayabois. A® 28> (p. 217, 24-30): Pro Conatus iusti prosperabuntur, id est: huius hominis gresus deregit, qui eos probaliter et ordinate opera facienda commouerit; bona enim cogitantem et bona uolentem facere adiuuat, nec placitum sibi opus patitur prosperitate distitui. 24> (p. 917, 39-218, 1): Is, cuius gresus dereguntur sancte, numquam ita labi poterit ut aliquit debilitatis incurrat. 25°-26 (p. 218, 4-9): Non solum ipse nihil in rerum difectu sentit angustiae, sed etiam egentes sua liberalitate sustentat... etiam filii eius ab hominibus dicantur (decantur ms) beati.

PSALM 37 431 pheming will, by contrast, be cut down, since it is with God’s help that it is possible to guide one’s steps (that is, one’s purpose) where one wishes, and to bring one’s desires and thoughts to fulfillment. And he will take great delight in his way—that is, He guides the steps of such a person whose intentions and actions are to his great satisfaction: if he sees the person opting for the highest values and meeting with his satisfaction in life and purpose, he guides everything for him, and fulfills his goals with his characteristic help. Whenever he falls, he will not be broken in pieces (v. 24): even if such a person ever suffers a fall, he will nonetheless not completely come to grief. Because the Lord strengthens his hand: God lifts him up and relieves him of the hardships besetting him. The phrase strengthens his hand is consistent with the verse Whenever he falls, he will not be broken in pieces, since those who fall need a hand up from the ground so as not to collapse completely. I have been younger and am now grown up (v. 25). The verse has some superfluity as far as the meaning is concerned. Symmachus expresses it this way: “I was young and have grown up.” J have not seen a righteous person abandoned: | was young, and then I came to old age, and in all that time I did not see righteous people embroiled in troubles by God or their offspring caught up in tribulations. Nor his offspring looking for bread. All day long the righteous person shows mercy and lends money, and his offspring will bring a blessing (vv. 25—26): on the contrary, I observe that the righteous also give freely to others, and their offspring and descendants are declared blessed by everyone for the good things that they received from their forebear. |

432 THEODORVS MOPSVESTENVS 278, “Exxdwoy amo xanod ual motnsov ayabdv. Ouxoiv oyot tovTev ovTws éyévtwv, arootyh: pév tis tev aTéonwv mpdkews, éripedod O€ TaV evapéatuv Oecg. 27>, Kat xarxzcxivou ele alive aldivos. Madkw éevraiba ro xatarxhvou

ovy ws Wapatveow Eye, GAA’ avti Toi KaTacKynvecets. Ovitw yoo 5 Aéyer kai d Lvppayos Kat qoswises cig aiGva aidvos, avri too Ev yovyta duatehéces ti awh Taév KaKev.

28%, “Or. Kicros ayzn% uptor, nat ob dynaraheiver tobs datoug abrod,

zig tov aldva guixyfycovrar. Ti duaoxpoiav oyow. | Emmedeitat yap

* & * on a 3 = 4 aes ?

puoi tou OKatov 6 Oeds* totro yap Aéyer TO xYzR%X, TH émiystedetrat, 10 émetrep elibapev éewmedrcioba mavtws Ov ayatwopev, ws Kai év T@ AB’ Td Ayan% chenpocivyy uat zstow 6 Koowos. ‘Earmedduevos 6€ pynot tov Suwaiov

ov Katahenpe: tis avTod BonOeias tos Ouaious épypous, Ott ets Tov aldva puiayOycovra, Aratnpyoes o€ avtovs pyow eis TO TavTeNés.

: % % + & f % % ons * ae

28h, “Avouor Ss cxdinnIAsovras, uxt odour doeBdv scokoOocevOyoeras. 15 Kai oi pév dvopoi pyow év Cwrypois kai kaxots OcateAéoovet Kai 7 o7réppa Tav TooUTov apavicOycera. 29. Nizasor 38 AMGSOVOLAGGIGE VAY, zal naTACKHYOGOUGW cic alive ald-

¢ 8auT%s. % gaOfe cé feoikatot & & pyot 8 * éBeBatws a op ¢éxovrat 8 86*& oeKai » %& oe voz im éwi wm Tips yis Omvexos pevovaw ex auris. “Eni dé tis yiis puow tijs éwayyedas, ws wods Tov- 2 Oatous OudAeyopevos, erecy Toit avti edepyectas 6 OQeds tots flovédatots ennyyetAato Kai mwadw avti tTywptas Hre(Ae THY éxeTOev petadotacw.

30%, Xréua dinaton wedericer co- Os iusti meditabitur sapienginy. ‘O 6€ dikads onot pzretice tiam. Sapientiam uocat id quod wav et tt copdv* copdy dé cadet Deo placere potest atque eius %

To T@ OQew evdperrov. iudicio conprobatur. 4-5 cf. supra in v. abe | 12 Ps. XXXU, 5.

13 xaradie: ms. Os iusti ~ conprobatur: A, fol. 198; B, fol. 18°. 23 «* sap in rasura B 23 a Deo A. Ae 29 (p. 218, 16-22: Promisionis dicit siquidem cum de Iudeorum genere loquitur, quibus et pro beneficio terrae illius habitationem promissit Deus, et e contrario etiam expulsionem de ea peceantibus comminatar. 30° (p. 218, 23-25): Pro uoluntatis diuinae scientia, inquit, Deo placere potest atque eius iudicio conprobari.

PSALM 37 433 Turn away from evil and do good (v. 27): since this is the way things are, then, desist from wrongful behavior and attend to what pleases God. And dwell forever. In this case, too, instead of giving an exhortation he means, You will dwell—Symmachus, at any rate, putting it in those terms, “You will be at rest forever’—that is, You will continue to enjoy relief from trouble. Because the Lord loves judgment, and does not abandon his holy ones, because they will be protected forever (v. 28). He is speaking of right judgment: God takes care of the righteous (by /oves meaning “takes care of,” since we normally take care of what we love, as it says in Psalm 33, “The Lord loves mercy and judgment’).* Taking care of the righteous, he is saying, he will not leave righteous people bereft of his help, because they will be protected forever (meaning “he will watch over them completely’’). Whereas lawless people will be banished, and offspring of ungodly people will be destroyed: while the lawless will live their days in harassment and trouble and their offspring will be destroyed, righteous people, on the other hand, will inherit the earth and dwell in it forever (v. 29): the righteous will live securely in the land and abide in it unceasingly. Now, he means the land of promise, speaking as he is to Jews, since God promised this to the Jews as a gift, and likewise threatened removal from it as a punishment. The mouth of the righteous one will utter wisdom (v. 30): the righteous person will pay attention to everything wise (by wise meaning “what is pleasing to God”). And his tongue | will give judgment: everything he utters will

4. Ps 33:5.

434 THEODORVS MOPSVESTENVS 30%, Kai 4 yhicen abtot hadkjcst xpisw. Kai PbéySerat wav ef te Ctkatov.

312, ‘O vépnog tod Ocot aurod ev zapdig attot. Taira o€ dno pedetoe Kat POeyEera éxi tis Stavolas, Eywv thy wepi Tov vduov Tol Oeod dabeory.

5 31>, Kai ody snocnedtobjcetas ta Srabhyarx adbrod. Aid totiro ovdé wepiltpannoeta ard tev wpooninTevTev avT@e AuTYPOV.

32. 332. Kavavoet 6 duxptwdds tov Sixnov, xal Cntet rot Oavariica abtév. [ddw dxodovOws TG dverépw. Ei 0é kai 6 paddds pyot Kai jTovypos

dmoPiére pds atrov avedeiv adrov éomwovdakdres, —6 5& Kiros 9d pa 10 éyxarariny abtov sig tas yetpxg xbtot didAou TS dveitepov OevTEepot, — GAN’

ov cuvyyupyce pyciv avrov 6 Qeds brd thy éxelvou weoeiv eFovciav.

83>, O05 wh xatadindonra aotov Stav xpivara xdTH. Touréatw étav aitos éEeralytat. ‘Os wodddeis kai wap’ nuiv Néyew eidBact twes AmnrGev altos avri tov AwndOev ovros, kai ré Stay xpivatat 2976 avTi Tov 15 “Orav xpivyta, va eiwy’ Kai ov xatadiuaoe airov év te kpivecbat aire.

Otrw Kai L¥upayos 0438 xat2- Symmachus: Non condemna

Sinkoet xpivopzvoy abrdv. bit iudicatum eum. To obv 0038 wh xaradixdontat, avti tou O Oeds. Td d& Grov axoAovOws TéeKe TG dvwrépw, TE 6 88 Kborog 0d ph eynatadiny adtov cis

0 ra; yeton;. BovAera yap eitreiv tt 6 Kiptos ove évadyoe avrov eis Tas yelpas Tév apapTwddv' ei 06 Kai Hrowérot TH GuapTwA@ 6 dikatds ToTE

ws kai bd THY Kpilow abrou tweoetv cai thy éEéracw, aX’ 6 Geds ov catavnpetta abtov, rovréotw otk édoe atrov cis th wavrTedés UO THY exelvov weoeiv ardpacw — iva etry Ott Kai Kpwvdmevov avtov UT avTéV % adwadAdEa wapaddéEws tis éxeivoy aropaceus.

342, ‘Yaopewov tov Kiprov xal obratov thy 686v xbrot. Ovxouv | éredy Tous dikatous, Kav viroyelpio: yévevtat Tots dpaptwdois, ovK é@ 6 Oeds 18-19 dvaxodov8es prius scriptum, lilt. av punctis reprobatae. Symmachus — eum: A, fol. 12°°>; B, fol. 18°. Praemittitur textus sacer: Nee

damnabit eum cum iudicabitur illi. nec] non A 16 contempnabit A. Ae 81> (p. 218, 29-30): ... stabit etiam siinpellatur aduersis. 33% (p. 218, 31-34): Per omnia, id quod superius dixerat, repetit: in potestatem, inquil, eius eum uenire non patitur. 90-96 (p. 918, 34-219, 5): Id est Deus. A peccatorum inpotentiumque sententia iustum condempnatum separauit (seperauit ms) Deus; ac si diceret: Et non damnauit eum cum iudicium eius agitari coeperit.

PSALM 37 435 be just. The law of God is in his heart (v. 31): he will attend to it and utter it in his mind, having affection for the law of God. And his steps will not be upset: hence, he will not be upset by the misfortunes befalling him. The sinner scrutinizes the righteous one and seeks to kill him (v. 32). Again consistent with the above: even if the villain and the rogue set eyes on him in their anxiety to do away with him, the Lord will not abandon him into his hands (v. 33), which completely duplicates what came before, meaning, God will, however, not allow him to fall into his hands. Nor condemn him when it is his turn for judgment—that 1s, when he is subjected to interrogation (following the custom even with us for some to say, Himself took his leave, meaning, He left); so here When it is his turn for judgment means, When he 1s being judged—as if to say, He will not condemn him when it is his turn for judgment. Symmachus employs similar terms: “Nor will he condemn him when being judged.” So the phrase nor condemn refers to God. It is completely consistent with the above, The Lord will not abandon him into

their hands, his meaning being, The Lord will not give him into the hands of sinners; and even if the righteous person ever has the misfortune to fall under the judgment and interrogation of a sinner, God still will not abandon him—that is, will not allow him completely to be subject to his verdict, as if to say, He will against all odds release him from their verdict when being judged by them. Wait upon the Lord and keep his way (v. 34): since, then, God does not allow the righteous, even if vulnerable to sinners, | to be subject com-

436 THEODORVS MOPSVESTENVS

% % % om § # La # & He % & go F oF ‘+

eis TO Tavrehes TH exetvwov aropaca vroweceiv, uy aOvue Kav tore év ouppopg wepimeoys, GAA’ exdéyou tot Qeov tiv BonPeav, puddtrwv abrou ta Bovheipata kai ta wpootdypata, Kai Tis evapeatnoews éxysedAduevos,

Kat py Oa Ta weptéyovta AuTNpa adiotdpevos tis dperis.

B40, Kal space: ce to¥ xxtaxAnpovowton thy yy. Taira yap 5 wolobvTa, Kav fs UIroyelptos TH apapTwr@, oxerace Kai WyrnddrEpov aTro-

pavy, wapéyov cot BeBaiav thy év tH yh oiknow. Ac, "Ev 7H efodaOoedectar auaprmdods dbn. Kai ob udvov pyciv dwadAaynon ths éxelwv éxtBovdijs, G\Ad yap Kai dwoAupévous abrous Oedon.

Kai wd0ev tovrd onow; 10

35. Eidov 2ce8% tmepupoduevoy xxi smarodusvoy ae TH; xédpoug toi AtBavov. Tavra pyot Aéyw €&' Gv THv aweipav wapédaBov’ ecacduny yap wohAous kata Thv edrpaytav peyaduvOdvras kai érapOévras péya.

36. Kai apy fov, xai ibob obx av. Kai Boayv re duaryeyovis ovdé det Yravov avroi Tis peyadkwouvns aeprhepbev ebeacdunv* roito ydp dott Td 15 Kai dod ob ty, as éxi dévdpov elpnxds, éwetdy Kal Kédpw wapéBarev abrot TO péyeDos ecipnxas Kai tmxioduevoy as ras xédpoug tod AtBdvou. Toiro ov

nBovanOn eireiv tt éEcowdaOy éx piav ws pydév tot peyéQous atroi weptrterpOqvat pynudaovvov.

PSALMVS XXXVII 20 "Eore pév 6 AL’ Warps EE opo- Kst xxxvit psalmus confessio Adynots Tol paxapiov Aavid tis kata beali Dauid pro peccato, quod thv BepoaBeé apaptias évexev. Twées in Bersabe uxorem Vri legitur dé nBovdyOyoav pydéva deiv éxAap- admisisse. Quamuis quidam no-

BaverOa trav Wadpev Kata tavtnvy lint sub tali argumento aliquem 19 cetera desunt, uno folio post 144° perdito. Est xxx psalmus — 293, 15 pudoris occurrere: B, fol. 6°.

Ae 1-3 (p. 219, 5-8): Expecta Dei adiutorium; ad faciendam uoluntatem ac

mandata eius esto semper intentus. 85 (p. 219, 12-15): Haec, inquit, dico quae experimentis accipi: vidi namque multos in sublime aura prosperitatis elatos. (p. 219, 15-20): Intento oculo ad curam inquisitionis accesi, si forte aliquas magnitudinis eius reliquias inuenirem, sed nulla potentiae eius uestigia, nulla signa residerunt.

PSALM 38 437 pletely to their verdict, do not be despondent if ever you fall foul of disaster;

instead, expect help from God by observing his decrees and commands, being attentive to his good pleasure, and not withdrawing from virtue on account of the hardships besetting you. And he will exalt you to inherit the land (v. 34): if you do this, he will shelter you, even if vulnerable to the sinner, and make you exalted by ensuring you secure occupancy of the land. In the destruction of sinners you will see: not only will you be freed from their scheming, but also you will see them destroyed. What is his reasoning for saying this? I have seen the godless exalted and lifted up like the cedars of Lebanon (v. 35): I say this from experience; I observed many people carried away with prosperity and greatly conceited. J passed by and, lo, he was no more (v. 36): I observed that he did not long survive, nor was a vestige of his greatness left (the meaning of /o, he was no more, making reference to a tree, and comparing his proportions to a cedar in saying lifted up like the cedars of Lebanon). His meaning was, then, He was rooted up, with the result that no memory of his greatness survived.°

PSALM 38

Psalm 38 is a confession by blessed David of the sin involving Bathsheba.

Some commentators, however, were unwilling to accept that any of the psalms should be taken in this | sense, claiming that 1t was most inappropri-

5. Comment on the final four verses is missing with the loss of a page from the codex.

438 THEODORVS MOPSVESTENVS thy vndQecw, atomutartov eivac py- accipi debere psalmorum, incon cavtes TO tois Yadpuots éyxetofa: ueniens esse dicentes ut confestoi paxapiov Aavid thy cEaydpevow, sionem peccati sui Dauid psal-

GN’ éuol ye Ooxotow oi rowiror mis insereret, sed mihi uidentur 5 wavtn tis éxbécews tév Oeiov yoa- huiusmodi homines Scripturae dev tHy dvvauw ayvoeiv, kai padt- diuinae utilitatem, et praecipue

ota tev Waker. psalmorum, penitus ignorare.

Ci yap yrioravro ws Ot ovdev Si enim nossent quoniam non erepov éyypddws tous Wahpovs roi ob aliud litteris mandatos beati 10 paxapiov Aavid wapeArndapev GAA’ Dauid psalmos accepimus nisi ut

y wore tadeveoOa +o 400s wap erudiremur per eos atque doceavrov, éréyvacav av Ott wod tev Yremur, aduerterent sine dubio Gow andvrev tovrous &e xetoOa quoniam prae omnibus aliis hos tous yrakpous tovs éEayopevtixovs, oportuit scribi in quibus pecca15 éwerrep ovyi €Xatrov aavres avOpw- torum satisfactio continetur. Siwo. dedpeba mawdevecOa tHv é€Eopo- quidem non minus omnes homi-

Aoynow thy tév HOGv wapaiveow. nes ad confitenda peccata quam ad moralem institui conuenit dis‘Ev pev yap tots fOeow eipyoa tis Ciplinam: multos namque homiWOAAGKIS Kai WpGTov Kai Cevtrepov NUM inuenies, qui studio uitae

woAhots tav avOporev catop$ebév, melioris non uno tantum bono djiaptias 0é ovy oidv te ovtw kaBa- gaudeant; nullusautem intantum pevoat eis TO wWwavredés ws wavTy pn a Culpa alienus est, ut credat se

detoPa éEopodoyynoews. satisfactionis remediis non egere.

25 Quod si de psalmis talia dicta tollenda sunt, etiam de libris Kaipos dé non tovs totovrous kai profetarum, et praecipue beati éx ths BiBdov tot paxapiov Hoaiov Issaiae, huiusmodi uerba conuetol mpopyrou weptevciv Otwor txAx%¢ «nit amoueri, qui ait: Heu me mi30 yw, Ott xxtavévuypat, Ot: &vVOowmo, serum, quoniam conpunctus sum,

Gv | xai dxdbapra yeiln gywv év quia cum sim homo et inmunda ues NOG axzQnotTa yeihn eyovros labia habeam, in medio populi in-

gy oixd. Ei dé rév mpopytav, munda labia habentis ego habito, WOAAG padrAov tev arootéAwv we- Quod si et de profetis remouenda

35 ptedeiv mpooynKe: Tas toravras dw- sunt, multo magis de apostolovas, €v ais duaprwAots éavtots xa- rum dictis, in quibus se non eru-

Aety ov wapacroivrat. bescunt dicere peccatores. 29-33 Is. VI, 5. | 8 grioraro ms.

10 accipimus ms.

PSALM 38 439 ate for an admission by blessed David to be contained in the psalms. Such people strike me as completely ignorant of the force of the exposition of the divine Scriptures, especially the psalms. After all, if they understood that we have received the psalms of blessed David in writing for no other purpose than our moral instruction by them, they would acknowledge that these penitential psalms ought to have been composed before all the others,! especially since all we human beings are in no less need of instruction in confession than in moral exhortation. I mean, while you will often find one or two virtuous actions in the general run of people in matters of morals, it is impossible to be so completely free from sin as to have no need of confession at all. It would actually be appropriate to do away with such pieces also from the book of blessed Isaiah the prophet: “Alas, wretch that I am! I am filled with compunction, human being that I am, with unclean lips, living in the midst of a people with unclean lips.”? Now, if it is necessary to remove such words from the prophets, then much more so from the apostles, for in their works they have no qualms about calling themselves sinners. | And so

1. Theodore is referring to the seven penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), nominated as such by the early church. For him, the psalms’ moral value is exceeded by their usefulness in the (then novel) rite of confession, or penance—especially in the case of these seven, which deserve their place, pace some commentators. 2. Isa 6:5, which, as another penitential pericope, would also be at risk (as the Latin version emphasizes).

440 THEODORVS MOPSVESTENVS ‘Ore dvayxadrata pév Kai Tov- Vnde utiliter et ad profectum TOUS Kellévous Eevpyoopev Tovs yak- eorum, qui recte sapiunt ac Deo

Hous, Tots dé ev ppovoict trév o- tota mente iunguntur, huiusmodi katwv kai Oe avaxeévev dvOpéxwv psalmos et conscriptos et postekai ai xowat AéEets wheioryv Cvvav- ritati traditos inuenimus: com- 5 Tat hepew tHv wpédraav éyypapo: munia namque uerba, id est quae

pepopevat. possunt omnibus conuenire in

scripturis, multum solent singulis utilitatis adferre. ‘Huets pévrot ov0é apo tis abé- Nos tamen non dicimus bea- 10 cews papev Tis auaptias taira eipy- tum Dauid ante remisionem peco6at rapa toi paxapiov Aavié, oor’ cati ista dixisse, ut uideantur non av oiecOal twa ovx a€ious tis toi- esse idonea atque auctoritate diavtns éxGécews civat tovs rootrovs gna, quippe ut eo dicta tempore yWaduous, ws ov avevpatuys xkata- quo beato Dauid nulla spiritalis 15 Stoupevov ydpttos xa0’ dv ravra é- inerat gratia: non enim post mulpbeyyero xaipdv, éweidy THs nev ddée- tum temporis est peccati sui ue-

cews étvyev ov peta wodv. EiOis niam consecutus. Nam missus ad yap awootakévtos wpds aitov toi eum Natham profeta et de pecNaBav kai édéyEavros éxit# auap- cato eum conuicit, et post confesTIG Kal peta thy Ths wAnppeAccas sionem datae illi ueniae sponsor Guohoytav arodyvapévov tepi trys accessit. Et beatus Dauid remis-

cuyywpncews tis vxd tov’ Oeoi sione illa non est factus negliOwonOeions avtG, altos dvadoya kav gentior: eodem namque tempore, TOUT Tis oiKkelas apeTHs Olamparré- quo erat uirtuti semper intentus, % Hevos ov wapedoyiwato thy wAnppe- in memoriam delicti sui reduceAgiav peta tHv ovyyepyow, adAa_ batur iugiter et ingemescens pec-

yap éxaotote eis vrduvyow épysc- catum suum confessione prodepevos Tov wraicpatos thv oixeiav bat, - remissionem quidem, quam arevadwv e€yydpevev ayaptiav, thy acceperat, Dei misericordiae re- 30 pev avyyepnow tis apaptias ti toh) §=6putans, sibi uero necessarium Oeoi Aoyi, Kai ro dAynyd pov svexarvicdn. Mera rotvuv tiv doxpaciav éxewnv rarewobeis pev Ind Tév cuLpopav, pydevds O& arroAavoas ayabov adda advtn tov TowvTwev adxowevytos KataoTds, éxyov maddkw avaxancbeioav

3 % o% # ¥ % & om vg om a

émi tis kapdtas thy éxi tovTos ddvvyv. Ait totto oly Kad@s etme TO

? a vs, % e % Fg E3 # oe 8 * : oe % ££ #

5 avexatvicbn, éredy Soxiudcas TovTwv twepppoveiv Kai pndév él TovTots pbéyyerOa arorov, ai kataTavcas TE AoyiopG Thy Ext ToUTOLS dduVHY, worep Takawbetoay wadkw etyev dvaxauiCopevny ev eavT@ THV aQupiav, tTév yiwopevev Toito €&€ avayKns épyaopevev.

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42, EQecoudvOq 4 xapdia pou evtds pov. [adw emi rovros pyolv épyt10 Qdpevos éxwiOnv tov Aoywrudv. | Td dé ebeppdvin efrev 4 xapdia pov, éreioy paktota Gtav éri tiaw dpykwpeba, kwoupévns THs Yuyis, eiwCapev dvageiv td awepi thy Kapdlav aipa. Aid toto etme To EVepp.avOny, avi Tot wpyloOnv’ éxi yap Trois Towovros peta Twos Opyhs 4 adupia yiverat. 4>, Kat év tH pedétn pov éxxavdyjcetar mip. Kai é’ dcov pyoiv eBea15 pwv Taira ywopeva, dvadapBavev aitav thy pvainv éxi Tis Kapoias, pel-

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kai Luppayos’ Kat ev ta avanodetv pe avexardpny wupt. Aid adds ef7rev dvaréow eHeopavOn, eira évrai0a euxnavincetar nip, tyv evOvpnow kai 0 rHv éxi tovTos avEnow THs épyns Tapacnpaivev, éretrep TO TIP apyo-

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pevov pev ert Otabeppaiver pdvov, wepwpa€apevov oé tav vAdv éFapbev Emi woNv Kkataxaiew Ovvatat.

5a, "Eladnoa év yAdooy pov’ Tvapiody pot, Kupre, to wépag pov. "Erreidy a é %pevs éxi%tév *% %atotrov ¥ #3 # 3 adda % roivuy 8 édoxiuatov tolovTev$ pydév POeyyecOar

om # % F # # as ~ £%

% wavrev virepopav Kal Kkatadpoveiv, Ta O€ ywdpueva eis dpyny Kai abuutav

kwotvta mwapeckevage Kai axovrad pie aodAaxis tots TowvTos ypyoba pypact, Oedias pév Th auapTavew, Ta ywopeva O€ Gpev ikava awpods ToiTO 10 éxivyfy ms 10-12 ef. L (p. 720, 15-16): "Ewedy eO0s rots dépyiGopevors avan~ veoGa: tot mepixapdlov abrois atuaros wep€éovres 18 avawoAav ms.

Ae 4 (p. 296, 9-12): Cum indignationis motus, quos consilio praeseram, perseuerans flammaret adflictio. 6 (p. 226, 12-23): Pro recordatione (rcortione ms) et intenta consideratione noxiarum. Quando discretam tacendi patientiam, offensionum adsiduetate uictus, tenere non potui, inter metum peccandi de prouidentia et acerbitatem (aceruitate ms) experientiae uel perseuerantiae, statui finem obtare uiuendi; cuius agnito tempore aliquid consulationis, si non malorum a tenuitate, saltim terminus afferret afflictionis,

PSALM 39 467 humbled by the calamities, instead of enjoying good things I was completely

prevented from sharing in such things, and once again I felt afresh in my heart the pain from them. For this reason, then, was renewed was well put, since having decided to rise above these things and say nothing untoward in response to them, and after putting an end to his pain from them in his thinking, once again he felt in himself the former depression, recent events naturally giving rise to it. My heart became hot within me (v. 3): once again I was moved to rage in my thinking at these events (the meaning of my heart became hot, since it is particularly when we become angry with someone, our spirit being stirred, that we normally feel the blood around the heart seething). Hence his saying

My heart became hot—that is, My depression was mingled with rage at this. And in my meditation fire burned: the more I perceived this happening, recalling the memory of it in my heart, the more I was inflamed in my thinking (by meditation referring to memory, from the effect of what is the object of constant meditation on the memory of the one meditating). Symmachus also puts it in similar terms: “In my reflection I was burnt up with fire.” Hence, became hot was well put above, then here fire burned, combining the pondering and the increase in anger at these events, since fire begins simply by giving warmth, but by taking hold it has the power to burn up materials that are set alight.

I spoke with my tongue, Make known my end to me, Lord (wv. 3-4): since I saw fit, then, to utter nothing untoward at these events and instead to overlook and scorn everything, and yet what happened caused me anger and depression and against my will to have frequent recourse to such words, in dread of sinning and yet seeing that the events sufficed to draw me to that condition, | I gave voice and begged to know the end of my life. For

468 THEODORVS MOPSVESTENVS kataonav, épbeyEaunv kai prnoa yveva tO tédAos tis CwHs THs Enns’ TOTe yap poew Ott wavoetai pot Ta TeV GuEpopav Kai 1} TGY ywomeven aicOnots €& dvayxns, ov tote 6pyn pe éxi Tots ywopdvos ovdenia KabeEe

Bbc, Kal tov apiQuov cav yueodv pou tis dot, fa yvd ti boreod eyo. Hirnod pyot yveva tb téAos Kai wéaos éativ 6 ta&v Huepav apiOuds 5 Tis Gwijs tis épis, iva duvn06 pabeiv wéoos pot ypdvos ért eis Conv KataAédherrrat, ovrw te zapayuvbiav KaBw Tév KaKdv, éxtelvev eis TO 1épas Tijs (wis Tov Noytopov, évOa tHv dwadhayiv wavros é&w tév Kaxov. ‘AvayKy

yap iv pabdvra raons abrod tis Qwijs tov ypovov Kai eiddta Tov dpOudy,

Ov non év tH CwH dtaTeTedéKel, yywpicat TO UroAyTravdpevov. 10

Totro 6 Aéyet, ody ws mWavTus Hoe dicit, non quo omni éxdotw toi Ocoi petpoivros ris modo Deus tempora uiuendi sin(wis tov ypdvov, GAA’ ws eiddros TH gulis sit dimensus, sed quia uir-

Tpoyvwortiky Ovvaper Goov éxacros tute | praescientiae suae nouil

Cyoetat tév avOputruv. quantum sit hominum quisque 45

uicturus. :

62, 130d madarotas Zbou rae He- Ecce mensurabiles posuisti dies ex¢ pov. Taira dé pyow aira pabeiv meos. Scire desidero, inquit, quaneikOTws’ erioTapa yap Ott ovx eis tum mihi temporis deest: siqui-

aidiév pe Sonv xateoxevacas, dX’ dem noui quoniam non me in- » woTrep pétpos ticw twéBadkés pou mortalem feceris,sed uitam meam tyv Cenv, tovtéotw éxretvecOa yuev quasi quibusdam mensuris inclu-

: thv Conv awd@s ovK« éra€as. seris, id est: non mihi dedisti hane condicionem, ut in inmensum uitae meae spatia tenderen- 95 Ci yap éxdotw rév avOperev tur. Nam elsi singulis uiuentibus OUK €uetTpyoe THY Conv, GAA’ ovv ye non sit uelut ad mensuram prae-

Kowas €uerpyoe Tots avOperrots, oiov finitum uitae spatium, tamen in eimelv ouk émttpénewv avOpoTe Urep- commune omnibus certum est Baivew éxarov mrevtyxovra érov ap8- uiuendi tempus impositum — ut 30 1-8 cf. L (p. 720, 39-45) atque Paraphrasis anonyma (p. 717). 11-15 sub nomine Qcodwpov ‘Hpaxkewrov, paucis mutatis, in cod. Ambros. H 957 inf., f. 4

(ed. loh. Mercati, Varia sacra, 1903, p. 100). 17-935, 4 ratra — ovpPaivy affert codex Ambros. (Mercati, loc. cit.) pluribus omissis aut mutatis: ef. L (p. 720, 46-48): Ovrw pabeiv a&, ti 16 wépas gora: pera ra oupPeByxdra pot, wolov vTéhous tevEopat.

Hoe dicit — uicturus: A, fol. 19-194; B, fol. 14%. Praecedit textus sacer: Notum fac mihi, Domine, finem meum et numerum dierum meorum quis est,

reliqua, finem— meorum] usque A 14 norit.

Ecce mensurabiles — 238, 22 reuertendum est: A, fol. 194-13; B, fol. 14*-14,

26 etsi] si Alet A? 27 uelud A commone A impossitum A «ut A.

PSALM 39 469 I then realized that my misfortunes and the sense of what was happening would necessarily cease, then no anger at the events would hold me in its grip. What is the number of my days, so that I may know what is left to me? I begged to know my end and the number of days of my life so as to be able to learn how much time was left to my life, and thus gain consolation in the troubles by projecting my thinking to life’s end, when I would have complete relief from the troubles. After all, it is necessary for one to learn the complete span of life, and by being aware of the amount of life already spent to know how much is left. Now, he says this not that God altogether measures each person’s lifetime, but that he is aware by his power to know in advance how long each human being will live.

Lo, you made my days handbreadths (v. 5): | am within my rights in asking to learn this, aware as I am that far from making me for everlasting life, you subjected my life to certain limits—in other words, You did not ordain that our life should be extended indefinitely. After all, even if he did not set the same limits to each person’s life, he did set limits to people in general, as, for instance, in not allowing a person to exceed the number of a hundred and fifty years | in the generation in which blessed David uttered

470 THEODORVS MOPSVESTENVS pov év tH mwapovon yeved xal’ nv puta quantum ad illam generatavra épOéyyero 6 paxdpios Aavido, tionem pertinebat in qua haec Kav Tov pev él wietov tof érépov, beatus Dauid loquebatur, non tov 06 éx EXarrov Civ cupBatvn. permisit ulli cL annos uiuendo

5 transcendere, etiamsi eueniret ut

alius ab alio plus minusue ulueKai yap taita wepi tis picews tov ret. Nam haec generaliter de naavOpérev ws éAryoypoviov br toh «tura hominum dicit, quae est a Ocot xatacxevacGetons déye, cai Deo parui temporis facta, quae 10 ody olov eiwetv ddiadvrov ws 4 utique non potest esse continua: tov ayyéAwy 4 érépov twos tév voytév. ‘(0 ydp tor Oceds Adyw Twi xpatiotns oixovopias, Oavatrouv péev anak adropdce thy nuetépav puow

vroPaheyv, Katerkevacev cis pavepdv érév apiOpov dliapKeiv Ouvapevous, Ws pyte Tayetav aya TH TAdoE Thy Ciadvow Uropéve, pnTEe aTAOS Hiv ets

15 dweipov éxtetveoOa thv Conv, Girep advvatov nv anak tis aropacews TOU Gavdrov Kparovons é€v nutv ouppepdvtws, —~ @aTreEp Kai oi TAS OiKias KaTA-

oxevacovres | amd Tis wepi THY oixodouNy GroVvdnS TE Kai émpedetas THY woooTHTa THS Tov ypdvou Clapovis Tais oikiats yapifovtat, mWAElova pev ei waAAOv oTrovdadaatev, Ehatrova O€ ei TOUT@ ypHoOaWTO ETI Tis oixodopys

20 tre TpOTY.

Tov dé ye tev érav apiOpudv, eis Ov CiapKetv yypov nBovdnOn tHv Conv,

weprypayras, oiov eitretv as ep nuév uerbi gratia, ut nostro tempore ws p 4 Bpaytd tt wiéov iy EXKaooov, usque ad c annos aut paulo am-

éxagtov ws av éyot Kpdoews adwo- plius uiueretur pro tempera% adnpoiv tov tis oixetas (ons apiOyov mento corporis, quod ex diuersis

cuyyepnoas Kai ta 7aOy kpareiv év qualitatibus constat atque conyuiv are on ws év dice Ovary cai trariis, permisit etiam nos diuertas amd Tév cuuTTodTev appwo- sis iInfirmitatibus et exposuit ca-

tias te kat @avarous, sibus; quippe ul naturae passibilis

30 conpassiones, etiarn ut aliud membrum alterius membri sentiret uel incommodum uel dolorem,

ap ov er sensus iniecit: hine fit ut minus éattov twas érépwv Civ cupBave. alii ab alteris uiuant. Nam si 35 Avrév yap dpilew tw xabevi rov ipse singulis uiuendi praefinisset ypdvov tis Gaijs ayav anperéora- tempora, esset quod moueret metov nv. Cire yap T@ pév wpige wA€ov, rito quaestionem. Nam si uni plus 19 ypycarro ms.

4 permissit A cL ex graeco restiini, c A centum B 5 euiniret A Sestom. A 2nostro]ndA 26coneestatB 26-27 contrariusA 27 permissitB 8expossuiiA 98-99 cassibus B hienc B35 praefiniisset.

PSALM 39 471 this sentiment, even if one person happens to live longer and another less. You see, he says this in regard to human nature as made short-lived by God, and not imperishable, as it were, like the nature of angels or any other of the spiritual beings. God, of course, manages affairs by a certain plan, making our nature subject to a sentence of death once and for all and rendering us capable of lasting for an acknowledged number of years, with the result that we do not undergo a speedy dissolution as soon as we are fashioned, nor do we have an immeasurable life span extended indefinitely. This was impossible once the sentence of death came into effect appropriately in our case, just as people building houses determine the extent of their duration by the zeal and care in building, longer if they are more zealous, shorter if they adopt this attitude in building. He limited the number of years he wanted our life to last—for example, in our case a hundred years more or less—by allowing all persons to run the course of their own lives as their makeup permits, and the ailments natural to our mortal condition and the sickness and decease arising from circumstance to run their course in us, the result being that some have shorter lives than others.

After all, it would have been most inappropriate for him to determine the length of each one’s life: had he personally set a longer time for one | and

472 THEODORVS MOPSVESTENVS t@ 0€ €daTTov, adias Hv ov Kar Stlatuisset temporis, alii uero miiodtyta vénovtos thy Gonv tots av- nus, querella iniustitiae nascere-

Gpwrrots. tus quia non aequa omnibus hominibus essent uiuendi tempora

Cire kai tryv iodtyta épv- constituta. E diuerso uero, si 5 Aartev, ede THY ducw év TH péow UNum omnibus modum posuisset

xpovm pevew array ws av Ciapky annorum, necesse erat ut inpaspéypt Tod Tis Gwis 6pov, wy Oiaxomw- sibilis natura medio fieret tem-

Topevy UIrO Tev év Tots cumact ra- pore, quo possit ad statuta sibi Gav, kai wdAw avypeito 6 tov Oa- tempora peruenire nec ullis in- 10 vaTou 6pos TUpPEPOVTWS KELMEVOS év firmitatibus | fran geretu r. Nam

tH puoe. Araby yap ovcav, avayen facta inpassibilis natura, necesse waga Kai a@avarov eiva, avnpetro erat ut inmortalis quoque fieret, d€ kai TO Uwép Xpiotot wabeiv to et occasionem exercendae uir-

cwpatt eite ev tots paptupios, eite tutis amitteret,| id est ut non 15 kai TO THs eyKpatetas AS, _ possit pro Xpisto aliquid martirii tempore sustinere aut abstinentiae et districtioris propossiti avypetto 0€ Kai TeV KaTa tHy agone sudare; tolleretur postremo

apetyy aovev 6 piodds. ‘Awaois omnis spes praemil. Nam inpas- 20 pev yap ovons tis picews, wévov sibilis facta natura laboris onera dxoAovGetv ovK évedéyeto* wévev dé non subiret; cessante uero labore, ovx dvtwv, ovde muobdov éxcdéyeoOa: merces utique nulla sequeretur.

évnv. “Odws dé tis picews nuiv Ovy- Ideo autem nobis est facta natis katackevacbetons Cia to py to tura mortalis, ne elati superbia 2% ppovipatt eraipopuévous petova pav- maiora de nobis quam mensurae rageoOat wepi éavrav, xai oote wy Nostrae conuenit sentiremus et opocpa apetpaivew eis thy duaptiav, ne praecipites laberemur in ultav Noyionev nuiv bro THs OvyTé- tia, appetitus noxios mortis meTHTOS TaTrewoupnévwv, avayKaiov #v Moria conpraemente. Vitle uero 30

Kai ta waby xpateiv, ot povov xafd fuit ut etiam infirmitatibus sub-

éeresOat totlto avayxn tH vce deremur, quae naturam mortalem Ouvyth Kxatackevacbeion, GAG xai factam necessario consequuntur,

xa0o bropvyots 6vta tou Gavarov ut commemoratio ipsa mortis 7 ypovov ms.

Lali B 6 potuisset A 10 nee] non A linam] nea fA 14 occassionem B 14-15 uirtutem A! 15 ut add. supra A 16-17 materii A

17-18 abstinere A! 18 districtiori A‘ 19 sudare] WH. dare in rasura A

19-20 postremo omnis] prae sermones A! post sermo omnes A? 2 censante A

24est nobis A 2% supibia A! 26 maira A’ 27 et om. A %® laboremur A 33 consecuntur B,

PSALM 39 473 less for another, 1t would have been unfair for him not to allot people length of life equally; and if he had maintained equality, it would have been necessary for human nature to remain proof against illness in the meantime for the period of their life span, not falling victim to bodily complaints. As well, the onset of death befitting our nature would have been abolished: being impassible, we necessarily would have to be also immortal, and the possibility of

suffering bodily for Christ’s sake would be abolished in the case both of martyrdom and of self-control, and along with it the reward for virtuous effort. You see, if we were naturally impassible, it would follow that we would not feel effort; but if there were no effort, we could not earn a reward, either. Our nature, however, has been made quite mortal with a view to our not being carried away with exalted ideas of ourselves and to prevent our being led astray into sin. Once our thinking was humbled by our mortality, it followed that ailments also took effect, not only as a consequence of our natural mortality, but also as a reminder of death | capable of producing a greater benefit.

474 THEODORVS MOPSVESTENVS Thy apéedcav peitova évepydfecOa attentiores nos circa studium uir-

yOvvaro. Ei yap viv, tév waOev tutis efficeret. Si enim nunc sub Stoydovvtwv, wool tev avOpdrev egritudinum adsiduitate multi ottw ta droma Starpdrrovraa ws hominum posili ita se uitiis et 5 ovdeuiav Eyovres évOiunow tod Oava- erroribus manciparunt, ut nihil

rou, TOAAG Sntovfev TovTwv anyd- de morle cogitare uideantur, Aayuevor ovdéror’ av eis voov éBa- multo magis, si essent ab his ne-

Aovto Tob Gavarou Thy pvHeny. cessitatibus liberi, neque cogitationem aliquando eorum memoria

10 Td mortis intraret. Nam quod diuerdé ye ciapspws Giv tovs avOperous sae aetates singulis sunt geneKata Tas yeveds %’, yevedv ei tUyot rationibus attributae — ut pecce

Tay Tpd Toi KaTakAvopod yeyovd- annis ante diluuium, c et Lxx tov, p’ dé 0’ tev éxi toi ‘ABpadu, tempore Abrahae, et post eum ¢c 16 Kai tov per’ adtov p xcai t’ «cai ef uel parum quid amplius -—— nihil

Bpayt tt wAéov, ovdév te vonuat: hoc superioribus dictis incommoAupaivera. [lavraydbev yap ojdov dat: per cunctas namque aetates drt ovdé of KaTa THY adtyvy yeveav probatur quoniam numguam om-

ioov elwv tov apOpudr, nes aequalem annorum numerum

20 habuerint sub una generatione dep ov dv uiuentes, — quod utique euenire

jv ei 6 Ocds éxdotw tiv Conv éué- minime potuisset si Deussingulis Tpet’ wdvrws yap av tois kata Thy wiuendi tempora _praefinisset:

aitny yeveav éptda&e tiv iodtyra. nam sine dubio omnibus in ea-

95 dem aetate positis aequa uitae Kara yap tas yeveds Stdopov éOyxe spatia contulisset. Per singulas tis Wons tov dpiOudv, tots pev év autem generationes diuersum po-

apyfn mpocOyxnvy mwapéoyev érév suit uiuendi modum prout homiwoTe Weovdoat Th woAvTexvia, éxi num utilitas postulauit; et ob hoe

30 paxpdv Biovvrev tév avOpérev' inter initia protractus est annoapootWepevois 66 HAdTTwoev eixdTws TUM numerus, ul rarijtas homi-

ta éty, 4 Taya cal a’ty yn pvow Num, dum diu uiuunt, frequentia 14 cf. Gen, V, 5, 8ss. 14 ef. Gen. XXV, 8.

i adtentiores A 2 egritudinem B} adsiduetate A 4 uitis A

5 mancipauerunt A 7 magis] mg in textu, magis in marg. A hiis B 8 neque] fg A 10-11 diuesae aetatis A 13 diluium A 15 paruum 5B

16 superius A 18 nq(uam) A!, ltt. um add. supra 20habuert A 23 prae-

finiisset A 25 possitis A 27-98 possuit A 30 est om. A 32 frequenti B.

PSALM 39 475 After all, if in the present situation despite the annoyance of ailments many people are guilty of such wrongdoing as to give no thought to death, much more likely is it that once rid of them they would never admit the remembrance of death into their minds. Now, the fact that people lived different ages in different periods—such as nine hundred before the flood, a hundred and seventy in the case of Abraham,’ and after him a hundred and ten a little more—does not undermine our argument: in every case it is clear that those in the same period did not have equal life spans, which would not have been the case if God had allotted each one a life span, since in the same period he definitely would have maintained equal life spans. In fact, he assigned different life spans in different periods, giving advanced age in the beginning for an increase in the size of families through people’s living longer, and rightly reducing the number of years in succeeding ages, perhaps because human nature | has become weaker as time

2. Cf. Gen 5:8; 25:7 (which speaks of 175 years).

476 THEODORVS MOPSVESTENVS acGeveotépa éavtis T6 ypove y- suppleretur; accessu uero temyvopevn ém éhartov ctapkeiv ioyve. poris inminula est illa aeui pro-

lixitas, quia et mundus erat habitatore plenus et grandis

facta fuerat iniquitatis accessio, 5 quod quidem aperte Scriptura dicit: Videns autem Dominus Deus quia habundauerunt malitiae hominum super terram et omnes cogitant in corde suo studiose ad malitiam; et ob hoc ait: Hrunt anni COruUm CXX. .

Kai tatra pév, éredgmep byrei- Haec autem ideo a nobis 10 Tat wapa tots twodAois wes éyew dicta sunt, — siquidem a multis Wpoonke wepi TovTov, — mwpos dwd- quaeritur quid de his credi con-

daw toi py vd Ocoi éxdotw ueniat ac teneri, — sed ad protav avOpwirwv petpeioba tov tis bationem, quia non a Deo sinCwis ypdvov miedvev dvtav tev Ov- gulorum hominum uita dimensa 15

vanévev atorov detfat td wpaypa,— sit, congeri multa potuerant; a cuvropws eionoOw, ox dxaipws wa- nobis tamen breuiter dictum est pevreGévta exrds eivat doxet tis et non inoportune, quamuis exéppyvelas tév pytav tod wWahuoo. tra explanationis necessitatem [pocenréov 68 dorrév kai tH Ths ép- uideatur adiectum. Nunc.uero ad 2

pnveias axodovbia. expositionis ordinem reuertendum est.

ararctas dé ody, ws ties onOncav, Aéye Gti eis TO TWadatew pereoKevacas, — ovTw yobv Twes oinBevtes cis peyeDos puBoroytas | éEnvéyOnoay,

GN’ éweidy wadaraorH Aéyerat pérpov Tt Oia THs yeipds ywopevov év Tats % Tov iwatiov bpais wapa Tév yuvaKev, Toito HBovAnOn eiwety Ott THY

Conv pou womwep pérpy twi dprvas, oby awhas adpictov avtyy jeToinKas, GAN dpos ypdvev abtav wwéBanes.

6>, Kai 4 Sxdoracig nov aoel ob- Et substantia mea, reliqua. Sév Evaniov cov. Otros obv d@yow Manifestum est per hoc, quod 30 euéerpyods pou thy Cwnv, wote tyv ait Et substantia mea tanquam 6-9 Gen. Vi, & at 3.

26-28 ef. L (p. 721, 7-9): odd yap duérpyrév por tov ypdvov ris Gufs dpioas, aia wepiéypayas abriv pérpy. Eadem in Paraphrasi (p. 717).

i supplerentur AB accesu A 65 fuerii A accesio A 7 habundavert A 8 ob om. A' ab add. supra 12 queritur B GF A 15 demensa A

16 potuert A potuer B 18nonom.A quamuis] qj (quoque, quaamquam?) A

19 necessitate A 20 uidiatur A 21 expossitionis A. Et substantia —inposita: A, fol. 13>; B, fol. 14, 30 est om. A. A® 27-28 (p. 227, 23): Ac si diceret Terminalis non aeternos.

PSALM 39 A477 passed and can last a shorter time.’ I have said this concisely because people in general are anxious to find out what should be said on this topic and also to prove that each person’s life span is not determined by God, even though there are many considerations that are not untimely, however much they seem irrelevant to interpreting the words of the psalm. At this point, however, there is need to resume the theme of the commentary. By handbreadths he means not, as many commentators believed, that he made us for fighting,* certain commentators of this mind being swept away to the extremes of fairy tales. Instead, since handbreadth refers to the hand measurements made by women in weaving garments, he meant here, You wove my life as with a kind of measurement, not making it indeterminate and without conditions, but subjecting it to time limits. And my being is as nothing before you: you measured my life in such a way that | my existence and constitution are counted as nothing in com-

3. The Latin version elaborates on the reduction in life spans to introduce a moralizing interpretation about proclivity to evil, even citing Gen 6:5. 4. The suggested interpretation, although allowed no grounds by Theodore, arises from the resemblance of tadAatotis to the verb traXatety, “to fight.” His own explication is helpful and plausible.

478 THEODORVS MOPSVESTENVS éunv Unap§w cai cvotacw jpndév Ne- +=nihilum— id est ad inmensitatem

Aoyiaba dvruKpv cov, tovrértt [pds tuam— ante te, etiam per illud diTd atreipov Ths ofs Gwis 4 éun txd- ctum Mensurabiles posuisti dies oraots ovdev év Tots ovat AeAGyiota. meos uodluisse eum breuitatem 5 Afdov 68 é« rovrou étt xai Td [30d uitae mortalis ostendere, non sinmararotas Bou tas yyspxzs¢ pov xara gulis certa spatia ac mensuras td dAryoypduov eizev, ody @s Tob inposilta. Ocoi petpyoavros éxdotw avOpémw tov tis Gans ypdvov.

6°. Inv ta anavre paradrns, Verumtamen uniuersa uani10 is &vOommo; Cav. Td mAhv ovda- tas, omnis homo uinens. Verum-

not kata axodov@lav dtavotas xet- tamen nusquam propter intelleTat év tots Wakpots, dAAa ravrayod clus necessitatem positum est, wpdokeltal wepitTov, amd Tou éBpai- sed, cum sit otiosum, tantum Ko idujparos icws awpoopipév, ws propter proprietatem hebreici 15 kai to wiv év To EBpaixge awd tt- sSermonis inseritur. vos idtwpatos mwpodoKerra, ovK eis

didvoiay auvtedobv. Toto yoiv Bov- Hoe ergo dictis superioribus Aerat etrretv, dxodovOws re Kat 4 consequenter adiecit Ht substanbmdorxcic pov wet ovlEey Evaridy cov, tia mea, reliqua. Non solum, in-

2” dri OU pdvov dyoiv év ovyxpioe of quit, in conparationem tui nihil Td pndév éyo, GAG Kai &xavte ta sum ego, sed omnia praesentis év t@ Bip rovTw pxtxdtns nal ms uitae negotia grandis uanitas. &vOownos Céiv.

llavra noi eixata ta €v tO Bly mpdypata Kai airds 6 avOpwros, 25 guotov 0é érti TG Tol ‘ExxAnotactrod Mavatd|ras peraotitey, te mévre parastys. Tic mepoceta th avOommm ty mavti wdy9o abtod @ woy Det Ono Tov HAtov ; 25-97 Keel. 1, 2-3

20-22 ef. L (p. 721, 9-10): Olov 3’ av 9 roiro ris Gwiis pov pérpov, obddv éorw

ev ovyxpige: tod del avros cov. Hadem in Paraphrasi (p. 717) et in cod. Ambros. H. 257 inf. sub lemmate Ocodapov ‘Hpawdewrrov O4 eixaia ra conseci, qKaiaTa MSs,

1-2 id est—~tuam suppl. inter column. B 3 possuisti A 6 mensurae 7 inpossita A‘,

Verumtamen — uanitas: A, fol. 13°; B, fol. 14, 11-12 intellectum AB 12 necessitatem om. A possitum A ‘17 superioribus] sermonibus A. A® 20-24 (p. 227, 5-11): Immensitatis tuae conparatione substantiae mea uita tlamquam numquam fuerit estimatur. Non tantum mea uita sed omnis praesentium status inanitas est uanitas.

PSALM 39 479 parison with you—in other words, In the light of the infinity of your life my existence does not count among living things. Now, it is clear from this that the verse Lo, you made my days handbreadths also referred to brevity of time, not to God’s determining each person’s life span. Yet everything is futility, every living person. The word Yet does not occur in the psalms from sequence of thought; rather, its occurrence is everywhere superfluous, probably inserted by Hebrew idiom, as “with” also occurs in the Hebrew by some idiom, not required by the thought. At any rate, the meaning here, following on from And my being is as nothing before you 1s, Not only am I| nothing in comparison with you, but everything in this life is futility, every living person: all affairs of this life and humankind itself are without purpose, like the saying in Ecclesiastes, “Vanity of vanities, all is vanity. What do people gain from all the toil at which they toil under the sun?’” |

5. Theodore (taking a lead from Diodore) is right to sense the inappropriateness of an adversative adverb at this point but is unable to be definite that the Hebrew does not contain such a particle (as it does). His mention of an interpolated “with” possibly refers to the quirk of Akiba, in the second century, in taking the particle eth (direct object marker) in the Hebrew of “heaven and earth” in Gen 1:1 to mean “with,” his pupil Aquila rendering it ovv in Greek. 6. Eccl 1:2-3.

480 THEODORVS MOPSVESTENVS

» % . * % tee

74, Mévtot ye év etuove uxt young Stamoostera: &vOpmnog. Anédker pyoiv

oi avOpwrot ws tv eteove tii uxt You0% otTw Kabeatyxaow. “Oomep yap

év th ypabn pyot doKet pev TO oyna Tod otpatwrov 4 Tov Baciréws

% # x fa a a # % ¥ ; % # % 2 Lad % $ *¢

exmAnrrew tH Oda, Bpayeia Ce ddowpy wavta ciahvel, ottw Kai oi avOpeTol T@ Cynpatt Ooxovpev KatawAnTTeav woTep ev TH eikovt, 6 0€ Gavatos 5

% bg ? cy $ oy re a ¥ ® $ % _* §£

eAGwv kai Oadvoas TO émiKeinevov Oyiia eheyyet maTaia TWavrTa Kai WeprTTa.

Tod yap &y sino ovy, as Twes evdmoav, TH TOD Ocot Aéyet* érret ei ev stzovt Qeod édeye, ws émyyaye Why parny tapascetar, was Oé Kal TpOEAeye parasotns m2; ZV0ownos "OV;

7>, [Day parny tapasceras. Verumtamen uane conturba- 10 gOuotws %kavrai0a an to%, : % tur.oye, & zhiy wepittOv Similiter _® hic, ut superius,

ws eis Otavotay. superfluum est werumiamen, nec intellectui aliquid conferens. “Een tolvwy yoxo% oynpate WagTO tO Pio Bi TovTE ‘EtOH Totoyciv JTW ws ws ty EV Yous Kai aoynnati YAO TovTe

& My em 3 % ~~ ¥ % mm ® ¥ Om x > wm, oP, g ¥, ¥ #tapacoe % rovs a% > aeisKy Rs &Ata*tt obv # Fi cpayevra mwodas ovdev Odedos. parny

%, g ? ee a is ¥ 3 #

kaQeortyKkapev, Ofdov Ort weptttov Kai avadeAn tovov idtotdueba tev év 15 T@ Biw wpaypatrov evexev arovoivres. 16 dé taoxeceTx. efmrev éuavTikeTEpoV, TO paTalov Tov mdvev CeKvis ex petapopas Ttév dpvOuv, aizep THOLGSETHLS

7°, Onoxvatler, nal ob ywooner tive cuvdter xita. ‘Een Kav awAei- 20 oTa guvayayewow awe Tev Tovey ETepois KOTO wWoAAaKIS, OIs OvK igaol, peta tov éxewouv Galvarov éxaotov olapwaCovTos ta KTyfévta Kata Ouvayw Kai peta troh\A@v av’T@e cuvablpocbévta tév over. Aevis dv bdiotavra mwavres avOpwrot vrép tev év TO Ply mpaypatev, TaltTy TH aKoAoviia tis Otvavoias ypyoapevos ev OAw TO Yralyo, éorovdara dyot puda- % Eaoba tot bbéyEac@al ti arowov, GAG viKwpevos Wdduv ard TéY ywouéven

am ¢ # ae s % : » % on

eis GyavaKktyaw exwwoulyv’ Cecias ovv TO auapTavew Kai Tas jwepioTdcets TeV Woaypatov vpopwOpevos, NUEauNY yvevat TO TéAOS THS Gwis, cidws GTI

Kai 6 ypovos Tis Swys nuwv OAtyos opddpa KabéotyKe, Kai awavTa Ta év to Piw vouopneva peydda Kai wepiTTa, Kai paratos 6 vrép TovTeV aWévoS, 30

% am # ; wy # alt BOF _. $ é # % oe, in oy

Kai ovdév @now Gpedds pot kav Gioas év Baoweta eEeracOjva dvvnba, 35-30 y¥. 1-7,

7 Adyew mes 25 ov subintellige e. g. wavoy (ef. supra I. 18).

Verumtamen — conferens: A, fol. 135; B, fol. 14¢, 12 superfium A nec] non A. Ae 90-23 (p. 297, 24-28): Cum muita, inyuit, laborans parauerit atque congesseril, allis interdum et ignotis reliquil proprio sudori quesita.

PSALM 39 481 At any rate, a human being goes about in an image and a picture (v. 6): to be sure, human beings are constituted as though in an image and a picture; just as by his picture the likeness of the soldier or the king seems to instill terror at the sight, but a little paint wipes it all out, so too we human beings give the impression of causing terror in appearance as though by an image, whereas death comes and wipes out the appearance adopted, proving everything to be futile and purposeless. The phrase in an image, you see, does not, as some commentators thought, refer to that of God: 1f in an image referred to God, why did he go on to say But he is worried to no purpose, and why did he also foretell that every living person is futility? But he is worried to no purpose. Similarly here, too, the word But is not required by the thought. So since, he is saying, we are in this life reduced to a picture and a flimsy likeness, it is clear that we subject ourselves to idle and useless labor

in laboring for the things of this life. He is worried made the point more forcefully, bringing out the futility of the labor in a metaphor from birds, which, when killed, shake their feet to no advantage. So why is he worried to no purpose? He stores up treasures and does not know for whom he is collecting them,

since even if they collect a great amount, they in many cases labor at the task for others unknown to them, everyone as far as possible after his death stealing his possessions and what he amassed with great effort. To bring out what all people commit themselves to for the things of this life, and adopting this theme consistently in the whole psalm, he says, I was anxious to keep myself from saying anything wrong, but I eventually was overcome by what . was happening and was moved to anger; fearful of sinning, therefore, and suspecting a turn for the worse, I begged to know the end of my life, aware that our life span is very short, and that everything considered great in life is futile, and effort for it is in vain. It is of no advantage to me, he is saying,

even if I manage to live in a palace in my lifetime, | whereas sinning is

482 THEODORVS MOPSVESTENVS Bap O& td duapretv, 6 dédowKa pev py bw Tis TeV yryvopévev avaryKys meptréow kai un BovAdpevos, tiv Oé amadAaynvy aTavtwv Kpive paKaptoToTépayv.

8%, Kal viv tic 4 Growovy, woo; obyt 6 Kbpios. Ered pyow ovrws 5 oddamwa ta ev TG Biv Kai edredy, eOoxipaca eis oe Waoav éxew THY TpoC-

doxiav. Kadés 0& totro efrev 6 paxdpwos Aavid éwedn 6 Laovd dyAos jv unodcpiav éywv eis Ocdv xpocdoxtav, Sirov ye édiwxe tov Aavid Backatvow Kai Oedtws jy THY Bacireiav abrod d@éAyrat, — kai Taira wapa tot Qeot

avrnv eiAn@os, — déov mtatevew Sti wdvtws 6 Oedwxws Kai purager a€ip 10 xabeoréri Tot TavTys diro\avev, waotep Kal TO évavtiov aGEtov ovK GvTa

wavtws avtyy apaipnoerat.

8>, Kat 4 bwdcracig pou mapd cob got. [lap ov yap éyw to veotdva, eikétws Kai tiv BonBeav mpocdoK® wap’ aitob. Aird o€ pyow ov whotrov Kai Baovelav’ wepirta | ydp pot tata awaG awavta Kata15 paivera kai oida tis tovTev wepiovaias Td avededés. AdAG TI;

98, And macdy tiv avoptdy pou Ab omnibus iniquitatibus meis

ptoal jc. erue me. Non audebat quaeri de Deo quod iniuste erumnis traditus est, sed sibi magis adseribit.

20 Tév dpaptiay gnot wapdoyou pot tHv ovyyeépyow, iva éyw THY Tpos oe Tappyolav’ tovrov yap ovdéev Kpivw pakapwrepov. 9>, “Overdog Bopovi Ebwxds pe. Aid yao Tatras pyoi Tas apaptias oida wdayav a wérovOa Kai GveWos éx tovtov tots appoot yeyovds. “Oomep Oé dvw duaptwhov tov émtBovAevovta éxddevev adikws Toro dlampatTo-

pevov, ovTws Kai évtai@a rots éveov kai yéAwta tiHepevovs avrov épois éracyev ddikws, O€ov cuvadyeiv kai aOupeiv, opovac eixdtws éxaheaev, ovK awd Tot ebAGyou cuvége Kpivovras Ta ywopeva, dANa appoves yAevatovras Oia Ta cupPaivovra.

6 ef. 1 Reg. XVIII, 8 4 ¥. Se. — Ab omnibus — adscribit: A, fol. 18>; B, fol. i4¢. 18-19 tratitus A 19 sed

om. A’ magis A® supra lin. mg A’ in textu. A® 8* (p. 297, 29-33): Et his malis possito sub praesentis uitae uanitate degenti, quam Saul studio iniquitatis ammisserat. 20 (p. 288, 10-11)... idcirco remisionem prius postulat peccatorum.

PSALM 39 483 grave, and on the one hand I dread falling into it under the pressure of events, albeit unwillingly, and on the other hand I judge freedom from everything to be most blessed. And now what is my expectation? Is it not the Lord? (v. 7). Since things of this life are of no value and so vile, he is saying, I saw fit to place all my expectations in you. Blessed David was right to say this, since Saul clearly placed no expectations in God when he pursued David out of envy and fear of losing his kingship, despite receiving it from God. He ought to have trusted that the one who gave it to him would also definitely preserve it for the one

in a worthy state to enjoy it, just as, on the contrary, he would definitely wrest it from the unworthy. My being is from you: from you I have support, and with good reason I look for help from you. I do not ask for wealth and kingship: all this once and for all strikes me as superfluous, and I realize the uselessness of possessions. Why so? From all my iniquities rescue me (v. 8): grant me pardon of my sins so that I may have confidence in your presence, nothing in my estimation being more blessed. You gave me as an object of scorn to the fool: I realize that it was on account of my sins that I suffered what I suffered and became an object of scorn to fools for it. As he had referred above to the one guilty of this as a scheming sinner, so here, too, those leveling scorn and mockery at him for what he was unjustly suffering, when they should have been sympathetic and disconsolate, he rightly referred to as fools, since far from judging events with an insight into what was reasonable, they foolishly scoffed at developments. |

484 THEODORVS MOPSVESTENVS 10. "Exwpabyy xai otx fvox to ordux wou, Ste altos emhyayss. “Eya pévrot dvediXdpuevds yaw Kai yAcvaldpevos ovde aawexpwapnv tots yAeudCovow, aA’ ws ovde dxovwv tav eydvTev otTe aryGv CteTEAOUV, OiKaiws

wdoxew yyovpevos, éredy xt6¢ pot Tabra emhyayes, ovK av oinGeis aote

ddiws tt éwayecOa rapa cov. Td dé im abt; ewhyayes, touvréoti 5 waletv auveyopnoas* totto yap idiwpa tijs ypapys to TG Oew thy wpaEw émvypdpew Gv cuveyopyoe, duvauevos émtayeiv. Aa roiro ov pyow agua tav avoudy puvoOava, éren Tatra a wérovOa olda Ota Tas auaptias wewov0us. Kai pndcis Gavpalérw ei duaptiiv ad&wot puoOava 6 paKd-

pos Aavid* ob yap as elyev ev tG Biw Ta Kat’ avrév ovTws Kai atrdv 10 édet olecOa awepi atrot. H dé roti dicaiov amddekéis, ott odx éx tov wacyew dyevvas dtatiéuevos | éri éxpuvyces dwperets éEepépero, xatrot dikatos wv, GAN’ éavtT@ Tov ywouevev éréypade Ti aitiav ws éx TéV oixetwv wpdfewv tavra wacyov OuKaies, olk Gv tots Kaxots ddikws rryov~

pevos évapebyva wapa tot OQeod, ws xai 4 ypady dyno’ Aixavog éxutot 15 RATHYOOG EV TMowTOoYig.

114, “Andorncoy an épot va; pdotiyas cou. [laicov on not Kai tH Tiywwpiav THY Kat Euod, usettya, tov Qeod Kadav ta Kata ovyydpnow auto ywopeva eis attév. “Orav yap pe trovrwv aiad\a&ys, téte ofda kai

Tev apaptiov éoynkas THY aeow. 20 11>, “Axb THs ioybos THs yerpdg cov éya féiimov. Ara yap 7d Papi tis Tywpias avnwOnv éye, waTE OiKaiws aite thy ovyydpnow Kai THY aTad~ Aaynv Tov Kaxav, éredy ixava anwep twéorny.

128, Ev dheypots uxép avoutas Propter iniquitatem corripui inatdzvoag avOomnov. Kai yao ov sti hominem. Non solum me. 25 éué pdvov pyc, addAa xai mwavta avOpwwrov madeves, Ehéyyov virép Tis

duaptias. Td yap Snip xvoutz;, dvti rob dia Tas dvopias, — oy, ws tives évomioav, vrép Tas avomlas, Ott wAéov TOV dyapTiGv mWatdever* TOTO yap

ob wpérov éri Ocot voetaOa. Kai ro éxatdevcx:, dvti toi wawevoes, évadAayn ypovou éx THs Eppnvetas éyyevopnévyn. Ovrw yoiv Aéeyer AUppayos 30 Ev eheypots d:% xaxiav madebero &vPounov. 15-16 Prov. XVII, 17; ef. supra, p. 75.

Propter verilatem — solum me: A, fol. 185; B, fol. 14.

A® 1415 (p. 928, 14-13): Vt insultaret tamquam merito sustinenti. 19-20 (p. 298, 16-19): ...cum, inquit, me ab istis liberaueris, tunc sciam quod etiam a uinculo reatus absolueris (obs — ms). 95-96 (p. 298, 95-96): Non solum me, sed multos plerumque castigas.

PSALM 39 485 I kept mute; I did not open my mouth, because you did it (v. 9): though mocked and scoffed at, I made no reply to the scoffers; instead, not even

listening to the speakers, I continued to keep silence in the belief that I suffered justly because you did it, and I would not believe that anything was unjustly done by you. The phrase you did it means “you allowed me to suffer,” it being customary with Scripture to attribute to God the deed he permitted when he could have prevented it. For this reason, then, he is saying, I deserve to be rescued from the lawless because I know that I suffer

what I suffer on account of sin. Let no one be surprised if blessed David asks to be rescued from sins: it was not that he was guilty of them in his life and needed to think this way of himself. The proof of his righteousness is that he was not ill-disposed toward suffering or gave vent to inappropriate outbursts; even though he was righteous, he instead ascribed to himself the cause of what happened as grounds for rightly suffering this way for his own deeds, not convinced he was unjustly involved in the troubles by God, as Scripture also says, “A righteous person is the first to turn accuser against himself.’”’ Remove the scourge from me (v. 10): put an end to punishment of me (by God’s scourge referring to what happened to him with God’s permission); when you rid me of it, then I know I also have forgiveness of sins. / have fainted with the strength of your hand: 1 am wasted by the severity of the punishment, and so rightly beg pardon and relief from the troubles, since what I have endured is enough. You chastised the human being with accusations of transgression (v. 11): you chastise not only me, but also every human being, accusing them of sin. By of transgression he means “on account of transgression,” not, as some commentators believed, “in excess of the transgressions,” to mean that his chastisement exceeds the sins, this being an interpretation not befitting God. The form You chastised stands for “You will chastise,” a change of tense occurring in translation; Symmachus, at any rate, puts it in similar terms: “You chastise the human being with accusations of evil.” | And you wasted

7. Prov 18:17 Lxx.

486 THEODORVS MOPSVESTENVS

3 # 4 sf “ % £ * % ¢ % % @ g's 7%, ¥ x 3 % é # # % a e # % ra a £ eo, 12>, Kai tkérntas aoet apayvny thy Wuyhy abtot. Kai ofdas pyot tovs

HuaptyKoTas Timwpia awepiBdAAwv ovTws avTav dtadlvew THY Conv a>cEt

Koxyvny, ns ovdev pynudavvov AvOeions arepiupravera. Tatra oé awédwxe

pos TO &nd nacdy tév dvourdv pov pont us. Tofro yap g¢yow aito 5 Wapd oov, — éreoy kai a wérovla Ota Tovro olda werovOds, Kai TavTws

6 juaptnKxes Oiwlat dikas trép tis duaptias, — dia Totro tev apapTiay a&w puoOiva’ ofda yap ort tore pot mavOnocera ta Kaka.

12¢, [hy parny taokecsrta, xmas SvOommes. "Eder rotvuy pyoi epi raita éyew kai wepi taita adayodciobat — repi Td Tév apaptiav pro bij10 vat kal wepl TO THs ORs TYyelv KaTaAXayis, ab Hs Wavres Kai Ta Avirypa

AveoOGat wépuKe — Kai yn wepi érepa rroveiv, amep pata Kal avopedy +t tovotytt kabéornxev, ovdapas TéAcs adT@ Tév WéveV TWapEyopueEva, OUTE

pny @pédreav povipov atr@e Oia tév wovev yaptQdueva. Kai toito eipyKws wadw dvadapBaver tov oixeiov Adyov Kat myow*

15 13%, Eicaxousoy tHg mooseuy%s jou xat tH¢ Sejoeds pov. ’"Eyw rotvuy tovro aité mapd cov, td eiaaxovobyvai pov THY mpowevyny. 13%°¢, ‘“Evarica tév daxobav pov, wh mapacwmmjons. Kai rb ta Odxpud

pou py wapopOnva. Aca ti; 13¢4, "Orr mé&pornog eye elue ev TH YR nal napemidnuos, xxbadas maverec

90 ol marépsg prov. "Ewen pyot Boayvs éorw 6 Bios kai womep év addoTpiots éopév trapoKoivres wpdos Bpayv, etra peOiordpevor Kai ws émWednuynxdres awpos Bpayv, eira éxdnuoivtes® otras yap Kai oi wpd euot aavTes ampods Bpayt Gyoavres petiiiOov évretbev. 14. “Avec por tva davalde zoo TOU ps aneAetv nat obxéte od uy bmdoto.

roiwvv dyoiv tH Bavec a raitn Gon avec f ofaKai Kai avaava 995ntA&w n Bpayeta tatty év GoW pot yeveoGat mavow tév Kaxiv, iva dvvn6 év Boayeia avéoet xataotiva Kai év TO Bip route apiv amedOetv’ trére ydp, ovkért kata thy Genv tavTyv wv, OUdE ypnge Aorriv tis évravOa avécews.

iv. 9. Ae 9-3 (p. 298, 28-929, 1)... et uitam eorum sic merore consumes, ut instar aranearum telae discisae (discire ms) dispereant. 90-22 (p. 229, 10-13): Siquidem exigui temporis uita nostra est, sicut in alienis locis habitantes cito transferimur atque migramus. 25-28 (p. 299, 17-22): Commemoratio breuis uilae ob celiritatem adiutorii conferendi inlata est, quia exiguitas uelocitasque temporis in delationem consulationis non patitur.

PSALM 39 487 his soul like a spider s web: you know those who are sinners, investing them with punishment in such a way as to destroy their life like a spider's web, so that once it is destroyed, no memory of them survives. Now, this was his response to From all my iniquities rescue me-:* | beg this of you, he is saying, since what I suffer I know I suffer for this reason, and the sinner definitely pays the penalty for sin; so for this reason I beg to be rescued from sin, aware as I am that my troubles will come to an end. Every human being is worried about a nothing: so this is what should concern us, being rescued from sins and attaining reconciliation with you, which results in complete resolution of problems, and not taking pains over other things, which are futile and useless for the painstaker, never bringing one an outcome for the pains, nor providing one with lasting benefit from the pains.

After speaking in these terms, he resumes his particular theme as follows. Hearken to my prayer, Lord, and to my request (v. 12): I therefore beg this of you, that you hearken to my prayer. Give your ear to my weeping; do not keep silent: do not ignore my tears. Why? Because I am a stranger on earth and a pilgrim like all my ancestors: since life is brief, and we are like those sojourning briefly in foreign parts, at one time shifting and settling

down briefly, at another moving on, this being the case also with all those who lived a while before me and moved on from here. Give me relief so that I may catch my breath before departing and be no more (v. 13): I therefore beg to be given in this brief life forgiveness and cessation of troubles so as to be able to enjoy some brief respite even in this life before departing; for at that time, when I am no longer in this life, I shall have no further need of relief here. | The phrase J shall be no more means not “completely,” but “as

8. Ps, 39:8.

488 THEODORVS MOPSVESTENVS Td yap obzétt 0b ph breoZo ork Et amplius non ero. Nam cum eis TO TavTedés Aéyet, GAN ws rods dicessero de hac uita, illam, quae

Thy Suny tavtyv, ev fy tuyeiv avée- nune|in praesenti necessaria

EWS WpoTEv erat. est, requiem non requiro.

PSALMVS XXXIX 5 Evraiéa rpognrevet Ta kata Tov Kai év tore mpodyreve ta Kata Aadv aiypadwticbevta urd tév Ba- tov Aabvy woave aiypadwriobévta BuAwviov Baciéwv, x mwpocdrov wird tod BaBvdwviov Baoiiéws, kai pev Tov éxeivwv Pleyyopuevos ws ev- éx Tou éxeivov Tpocwrou Pbeyyera yapiotouvtov éri TH amwaddayjj Tis evyapioTév TH Oed, ws pEeArOVTwV 10

aiypakwotas, év 0 tO Pbeyyecbar avtév awaddkaynoeoba Tis aiypaTa éxelvols dppdtrovra devs Ott Ev Awoias’ OwWdoxwv ws éav év Tals

cuupopats xaleotas Kai thy mapa auudopais éxi tov Gedy Oavrat rHv tot Qeot wpocdoxiav dvapévev wav- éATIOa, Ouvgcovra puabivat TeV Ka-

Tws Tvyyaver Tis wap avtot Boy- teydvrwv avTols avapav. “Ererra 15 Betas. Maxapica te évreibev aravtas Kai paxapite: tous év tats ouppopats Tous waons peéev éxtdmov wpagews é€eracbévras, wdons 0 éxtds yeyoxabapevew eorrovoakéras, eAmitovras vdtas éxrowov mpdEews, Kai Tob dé éwi tov Ocdv ws wavtws tvyyd~ Ocoi nptyuévous wawep aitow tev-

vovtas tev Tap a’rot ayabév. Eouévous uovou BonGetas. 20 24, “Yropévey inéusiva tov Kustov, xa mgocéeye wor. Idtwua Kai TovTO tHs Betas ypapis Stav thy éxtracw decvivar Bere Tob ywopuévou, ws STav Aeyn maosbwy enatdevecy dvti Tob opddoa ahnOes énxidcucey, obtws Kai

TO bTOpEevOy Unépeive dvti toi opddpa sntuswa tov Kipiov’ tH 0é éxt-

Kt amplius — requiro: A, fol. id®¢; B, fol. 14¢. Q@discesero A 3 ne-

cesaria A. Kai év rotve — BonGeias: Paris. 139, fol. 100"; Vat. 1682, fol. 148" (Mai, N.P.B. UT, 990; P.G., 669CD); quam épunveiav reiecit Cyrillus Alexandrinus (Mai, loc, cit.) 93 ef. Ii (p. 788, 7-8) ‘O demdAacimopds onpeidv dor éxiracews 93 wadetwov éraidevoey (Ps. cxvilt, 18)... éraidevcev coniect, wouiv éroineer ...

eroincey 8.

A® (p. 229, 27-30): In persona populi gratias agentis ob reditum de Babilone hoc carmen formatur. Cf. Pseupo-Bepa (p. 692): Populus de Babylone reuersus Domino gratias agit. 2 (p. 229, 31-230, 5): Mos Seripturae est in augmentum significationis geminare uerba; perseuerantiam longanimitatis usum esse dicit se, ut tractae in longum moras captiuitatis ostenderet, quibus tamen a proposito (praepossito ms) exspectandi minime si deductus.

PSALM 40 489 far as this life is concerned,” for it is 1n it that he prays for relief.

PSALM 40

Here he prophesies the events affecting the people taken captive by the Babylonian kings. While speaking in their person as giving thanks for their freedom from captivity, in saying things applicable to them he brings out that he found himself in a calamitous situation, had set his expectations on God, and definitely attains help from him. He then declares blessed all those who, on the one hand, are zealous to be rid of every unseemly act, and on the other hand hope in God as recipients of good things from him in every case. Waiting, I waited on the Lord, and he attended to me (v. 1). This is characteristic of the divine Scripture when it wishes to bring out the intensity of an event. For example, when it says, “Correcting he corrected,’’' it means, He really and truly corrected; likewise also, Waiting, I waited means, I really waited on the Lord. He | used the intensification of the waiting to bring out

1. Ps 118:18.

490 THEODORVS MOPSVESTENVS

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13-15 ef. L (p. 788, 33-35): 7 Ad«Keov ris aiypodwotas vAgv éyovros woddjy, dp’ oF duvavarndores yuploxero 6 éurecwv.

Ae 12-14 (p. 230, 9-10): Pro imo ceno; per haec uero scalorem captiuitatis

ostendit. 84 (p, 930, 14-17): Id est, tantam mihi reditus securitatem dedit ut necessitatem transmigrationis minime formidarem. 26-27 (p. 230, 18-20): Reducto mihi libuit cantare quod in captiuitate non licuit.

PSALM 40 491 the intensity of the captivity, which failed to divert them from waiting on the Lord. So he is saying, Even though I waited on the Lord for a long time, I still did not fail: rather, he attended to me—that is, He gave heed to me. He - hearkened to my prayer: he gave heed to me and accepted my petition. Then what did he do? He drew me out of a pit of wretchedness (v. 2): held fast though I was in the mass and magnitude of the troubles I was suffering, as though in a very deep pit, he drew me out with his help (referring to the troubles in captivity by pit of wretchedness on account of the difficulty of extrication and relief from them). And from a miry bog. He refers to them as a miry bog on account of the difficulty of escaping their grip, suggesting by the different names the difference in the troubles in captivity. Hence his saying a miry bog, since it is particularly difficult to escape from mire of this kind, which is the result of a river’s flood. So he is saying, He granted me this on hearing my request

(it being clear that he made this request for freedom from captivity and a change for the better). He set my feet on a rock: after freeing me from such troubles, he established me in continuing security (a rock being immobile and irremovable). And he guided my steps. Aquila: “He set my footsteps in place”—that is, He established me in stability so that I should have no fear of further change. He put into my mouth a new song (v. 3): the song on their return, which they were not singing before on account of living their life in captivity. He put the song in their mouth, therefore, by bringing them into such conditions as made them likely to sing songs full of joy. What kind of song? | A hymn

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Gepameias, €€ avtav éotw ideiv xpaypatov ad’ ov ta Oainatra cov Kai % ai evepryeoia ai eis nuds awAetotal twés eiot Kai ws addyn$Gs dvexdurynTot,

cs em # “ bd rem % ay

6. Kat cots diadoyouctc cov obx zotiv tig éuowmbAcetas. “AXA” oddé

duvatov not tots BovAevpaot gov trois wepi yudv icwOyval twa, Tovtéeotw ois éBovAciow wepi nuev eis evepyectav. 13-14 L (p. 739, 28-30): Maxapiorés pyot r@ dvr, bs tov Oedyv podvov éryev édrida, Kai ovx éréotpeirey éxi ta eldwAa.

Ae 4» (p, 230, 21-99): Pro carmine laudes Dei continente. 3-5 (p. 930, 23-27): Vedebunt multi et timebunt, et admiratione rerum circa nos gestarum in tuum

cultum migrabunt alienigenae. id (p. 230, 28-99): Beatitudo est namque sperare in Domino. 6 (p. 231, 7-10): Contemplatio operum tuorum et dispen-

salionum uarietas, quibus utiletates nostras exsequiris, nullum tibi patitur adaequari.

PSALM 40 493 to our God containing praises of the God who bestowed kindnesses on us. Many will see and will fear, and hope in the Lord: at this surprising development in our favor, many foreigners will come to know your power, will acknowledge you and be quick to hope in you beyond everything else. This actually happened at the return: on account of the magnitude of the marvels worked in their regard, many people had sufficient proof of God’s power and came to faith in God, while as a result of the honor shown them some even pretended to adopt Judaism to the point of accepting circumcision. Blessed is the man whose hope is in the name of the Lord, whose eyes

were not on futilities and deceitful frenzies (v. 4): they were right to have hope, truly blessed being the one who is deemed worthy to hope in you and does not look to idols or devote his thoughts to their worship. This means that whereas in the past they gave their attention to them, and far from gaining anything they were even consigned to captivity, on withdrawing from them and acknowledging God they were freed from the grip of captivity and in a position to be established in the enjoyment of many good things. By futilities he referred to the cult of idols as capable of providing no benefit to the devotee, by frenzies as to their being performed by worshipers out of their mind, and by deceitful as to the basis for them being bereft of any real or lasting quality. Many are the marvels you have performed, Lord my God (v. 5): because hope in you and deliverance from the worship of the idols is a blessed thing,

it is possible to see from the facts themselves the nature of your wonders and numerous kindnesses toward us and how truly ineffable they are. And in your thoughts there is no one to compare with you: nor is it possible to make any comparison with your plans for us—that is, what you had in mind for our benefit. | J proclaimed and spoke of them; they were multiplied beyond

494 THEODORVS MOPSVESTENVS 6c. “Annyysua nal Eahnox, ex AnfovOnoxy onde zp9n6v. Tooaitra yap gyot ta Oavyctow cov ta eis Huds yeyovdTa, Gtt Kai TodAakis attra dmynodunv Kai wadw Omynoopat Kai Guws virepeAcdvace THY Oupynaw avaplOunta évra Kai dvexdurynta du td WAROOS. Pavepwrepov dé 5 Neyer’ 2 xxi dv anayysddrov xarazyyédAro, wreiw got rod SinynOFvxe.

73, Qocizy 2xt moocporav obx AVAnexs. Atdhopoar noav év vopuw ai Ovoia* ai pév GAoKavrovpevat, ai O& bwép evyaptotias, ai Oé UIrép apaptiv, ai dé cuvyOe@s mpocayopuevat kab’ éxdotny nyépav, Kai GAAa wahw Eréows* Oia tovTo Kal Oiuaddpos avtas dvopate: tals mpoonyopias, Ductay 10 Aéyav “xi ToOTDOOX Kal OhonauTmmata xxl met d&uxprias, diddou Toto eimretv BovAdpevos Ott Oipata ovK Arnoas wap’ epot, ode tt ToLovToV.

7b, ‘Qria 83 zavneticw po. TH Aures autem perficisti mihi. dé traxof rpxéoOys tH elu. Kadds Siquidem hoe egerat Deus, ut dé xxtnptiow elev, éredy avtos 6 per captiuitatis correptionem sibi 15 Qeds cia tis kata tHv aiyyadwoiav eos doceret oboedire. qawetas evTpeTeEls avTouS cipyacato wpos TyHy idiav vraKony.

‘Qria dé kadkel tHV UTraKoNy, ws Aures autem posuit pro oboe-

cai 6 Kipwos év te evayyekiw’ 6 dientia. 20 gymv @Tx xnovEw axovETH, avTi ToU O wpdbeow Eywv Tot aKovew aKxoveTw tav Aeyouevwv.

7°, ‘Odozavtauatx “ai mept duxotiag obx 4rnox. Avti toi ovdev TotoUTov yTnoas wap eo TO UVOAo?Y.

88. Tors stzov “Ido fxm. “Ore rotvuy dyoly eardyny bri THY ouveE2% dyow Cyteis kai THY THs UaKxofs wpdbecw pdvov, ovTE Ouactav airév ovTE 19-20 Matth. XT, 15.

4 Zippayos supplevi ex Kusupio (P. G. XXIII, 356C 1). 18-93 L qp. 740, 18-20): ov« qBovdyOys wap’ épott Oucias, aX’ traxony pe drytncas povyy. “Ora yap tiv umaxonv A€yer, ws Kai 6 Lwryp’ ‘O éywv — dxovérw.

Aures — oboedientia: A, fol. 18¢; B, fol. 14. 18 possuit A 18-19 obi-

dientia A.

A® 3-4 (p. 931, 11-12): Plura sunt, quae contulisti, quam ut narrari queant ¢# (p. 231, 26-232, 4); Species sunt diuersae rei diuinae: sacrificium diuina accensio, oblatio specialis consecratio pro gratiarum actione, holochaustum, actio pro peccato, causalis immulatio. 25 (p. 231, 26-26): Pro uictimis solam obidentiam postulasti.

PSALM 40 495 counting: SO many are the marvels worked in our regard that I often have recounted and shall continue to recount them. Yet they exceeded my report, being innumerable and beyond all telling on account of their great number. Symmachus says it more clearly: “What I declare in my report surpasses all description.” Sacrifice and offering you did not desire (v. 6). Different sacrifices were required by the law, some being whole burnt offerings, some being for the

purpose of thanksgiving, some for sins, some usually offered each day, and others again in a different manner. Hence, he also gives them different names, citing sacrifice and offering and holocausts even for sin, meaning in general, You did not ask for victims from me or anything of the kind. But ears you fashioned for me: you were content with my attention. Now, he was right to say fashioned, since God himself through the chastisement of the captivity made them ready to give him their exclusive attention. By ears he refers to obedience, the Lord himself saying in the Gospel, “Let anyone with ears listen’’—that is, Let anyone interested in listening listen to what is said. Holocausts even for sin you did not look for—that is, In no way did you look for such a thing from me. Then I said, Behold, I am coming (v. 7): so when I perceived that you look only for a good conscience and an obedient attitude, requiring neither sacrifice nor | anything else to offer up, then I had hopes and expectations of

2. Matt 11:15. While most forms of the Lxx in this verse, including, apparently, that read by Theodore’s fellow Antiochene Theodoret, speak of “body” (possibly under the influence of Heb 10:5), both Diodore and Theodore read (as does our Hebrew) “ears.” Theodore does not immediately acknowledge the citation in Hebrews.

496 THEODORVS MOPSVESTENVS ETEPOV TL WHOS TO avayaryelv, TOTe NAwWwa Kal WooweddKyoa Eetavede-

ceobat, pd TovToU ovdEeuav Eywv wpoodoKiav éredn ote elyov Ouatas apos TO avayayetv. [lds yap év aiypadkoola xai xwodvos kabeatos, otre dé Eywv, nouvayny mpocdyev TovTd wou, pakpav Oidtyov, év @ Tpooaye Geurrov nv; Touro yap 6 vouos nBovdero, TO wn amavrayou mpocdyec@ar 5 t@ Geo tas Ovoias, dd\AG paddAov ev Ta Spe TO Ludv.

8b, "Ev zepadidr BiBdlou yéyounra. wect guot. Efyov dé dyow dvap@iBorov tis éxavddov tTHv woocdokiav, eis Evvoray KauBdvev Kai Ta tats

BiBros éyyeypappéva tev apodnTav wpoayopevadvTev Tv émdvocov. AroBvérev obv eis tas mpoppyoes Kai wddw edyeph tou Biov tiv dyw~ 10 ynv Opa@v nv amyres, wotTe ovtTw Biouvtds Te Kai wpdttrovTas éwavayayetv, wavraydbev BeBaiav tis eravddov mpoceKtwpny tH éAmiOa.

Td dé év neoxdids BibXtov “Axni- In capite libri Aquila in uoAas &y cijwats Neyer” kai yap rorat~ lamine Ubri posuit. Nam apud Tat noav to wadatov wap’ loveatows Ebreos tam legis quam profeta- 15 ai PiPdor év eidntots yeypauluévat. rum libri singuli singulis erant uoluminibus conscripti. Tatra 6é cipyrat wapa TO paKxaply arootohw év tH wpds ‘EBpatous EWtaTOA] " wv TwEs TOV TPdTTOV ayvoobvTes, Ka’ Ov 6 paKdpios améoTo-

Aos €ypyaato tH paptupia, oiovrat mepi tot Kuptou eipnjobat tov Wadyov. % ‘Ogos 0€ Kivduvos taita ws x rpoadwou tot Kupiov éxdapBadvew, ot yaAe-

wov ouvidciv. Tis yap av eto: éx mpoawrov tot Kupiov déyerAa ro AVAY AYE we Ex Adnnoy tarhawtmsias xat zo wnhod Dibos, nai rd évéBahev

cig TO otéum pov Xop.x xatvdv, Suvoy Th Osh Avy, # TO anhyyea nal Ehadnox, ExrnOivOnoxy Onis aovucv; [lds yao ovx aromwtatov OAwS THs 25 vrapgews THs TaTpiKijs Eyovta thy yvoow axpipy eis tTHv Tov Ouparov Ourynow avediktwos éyew; “Oote toito pév mapa Toi paxapiov awoorTdAov €k zpocwrov elpytat tot Kuptiov, eipyrat 66 Kata Tavryv THv Otavotay. o6 cf. supra, p. 18, 13-16 18 Hebr. X, 47 23-95 vv. dab, dad, Ge. 26 Gupdrev conieci sequentibus melius cohaerens, Qavparov ms.

In capite — conseripti: A, fol. 18¢; B, fol. 14¢; ed. Muratroni, Antiq. Ital.

Ifl, 858D. 44 possuit A.

A® 3-5 (p. 232, 4-8): Nihil ergo horum a captiuo quessisti... in captiuitate posito huiusque modi ritibus uacare neque libui neque licuit. 8-9 (p. 9-11): Pro uolumine cuiuslibet profetae, qui tam de captiuitate mea quam de reuersione praedixit. 18-249, 7 (p. 231, 18-19): Vtitur hoc testimonio Paulus apostolus ad Ebreos, uerum ad hoc ut, de simili exemplo contra sacrificia disputans, doceret ita post Christi aduentum inrita dibere esse holochausta, sicut non sunt quesita ad soluendam de Babilone captiuitatem.

PSALM 40 497 returning, whereas before this I had no expectations since I had no sacrifices to make, either. After all, how on earth could I make this offering while kept in captivity and in a perilous situation, with nothing to offer that it was lawful to offer, living far away as I was? The law required, remember, that sacrifices be offered to God not anywhere at all, but rather on Mount Sion. Jn the scroll of the book it is written of me: | had an unwavering expectation of returning, taking to heart what was written in the books of the prophets foretelling the return. With an eye to the prophecies, therefore, and envisaging that the way of life you require is within my reach once again so as to lead back those living and behaving in this fashion, I developed a firm hope of return from all quarters. For in the scroll of the book Aquila has “in a roll,” books being written this way on rolls by the Jews in ancient times. Now, this is quoted by the blessed apostle in the letter to the Hebrews. Some commentators, ignorant of the way the blessed apostle cited the text, believe that the psalm refers to the Lord. But the extent of the risk of taking

it as said in the person of the Lord is not difficult to imagine: who would claim that it is in the person of the Lord that the words are said He drew me out of a pit of wretchedness and from a miry bog, and He put into my mouth a new song, a hymn to our God, or I proclaimed and spoke of them; they were

multiplied beyond counting? I mean, how would it not be quite out of the question for one with a precise knowledge of the Father’s being to be unable to give an account of the sacrifices? And so while this is cited by the blessed apostle in the person of the Lord, it is cited in the following sense: | Speaking

498 THEODORVS MOPSVESTENVS lepi raév Ovavv tév év vdpw diadeydpuevos éxet Kal Ort pn duvarov dpeow dpaptiov wapéyew éxeiva ta Quarta, kai Bovddpevos deifat weprtTas Kai ovx dvayxaias tas Ovaias tas év vopw, Kéypytat TavTy TH paptupia Tob Aaoii ixavf# xpos dmddaEw toi Sri xpetrrwv Ovoias taxon Kai 5 oA toto cuanparreoOa dvayKadtepov 7 éxeivo, €€ wv oi év aiypadwaia xabeotares ore Ouvaiav obre érepdv ti éwidetEdpevot, povov 0é axpiBy thy wrakonvy thy eis Ocdbv guddrrovtes, érvyov tis éxavddou. Cirréw obv adbvaroy aipa tabowy xal tedyov a&oedetv apaptiac, téTe émaryer’ Aud sloepyduevos eis thy xédcpov Adyer @uolav xal mpocpopav odx

10 AOéAnoas, cSpa 32 xarnpticw por, dwadAdEas ta tia eis sips, —Od Kal ypiv Bos éoti woeiv, Td KeyppoOa pev woAAakKis paptupias mpds amd~ datw rpaysdrov, Boayt dé tt taadAdrrovtes Ota THY ypeiav tov Adyou. "Exomoaro O& thy tbraddayyv, toito onudvat Bovddpuevos | Ott, womep éxel Tis Umaxofs wAnpoupévys ov Ovary yéyove ypela, ox EeTépov Twos 15 TowovTov, GAN evils Ervyov tis éwavddou tis aiywadwoias aradAayevtes, ovtw dyai cai 6 Kupwos éexetva pév axavta avedeiv, év 06 TH TwWpATL TO iSiy thy oixovopiav thy Trepi Huav whypdoas TH dba Toi oiKkeiov cwpa-~ TOS, Kowny gyot wapéoyero THs dpaptias thy apeow Kai TGV Kak@v THY

dmwadAayny. Kai ra axddovOa 6é wavra xara ravrnv éyer THY Evvotay, woTe 6 peéev paxdptos améorodos [laiAos kdANota éEypnoaro papTupig pos

amdde&w otrep éypycaro. Oi d& py peuaOyxdtes toi amoaréAou Tov oKowov Kai THv didvotav, Tov nev yadyov ABovaAnOnoav repiaya te XpioTG, TO dé Gtia xatynptism jor — obrw yap Kai 7d éBpaixdv — dddAaFav-

res teOeixact cpa $i xxrnpticm po, od rpoceaynkdtes TH airig THs UradAayiis ro atroatoAov. 9, Tot novjou. to O2Anud cou, 6 G@ed¢g pov, EBovdyOnv. Oeacadyevos

rowuv dyciv ott totto yrets wap uot, tHv braKxonv, édoxipaca tot Aotwot wacav Géc0a aorovdnvy wore THs ons érpedeioOa evapeaTyceEus.

9>. Kal tov vopov cou év péow tiig xapdiac wou. Kai ware ta od 1p0C-

taypata evoobev Karéyetv. ,

10%, Eonyyedioduny dtxaoobvny év exxdnota peyddAn. Kal wore tis éwavddou Tuyav aet Gov THv elepyeciav Tavrny eis Huds yevouévyy éxi waons &10 Hebr. X, 4-5 10-12 ef. supra, p. 85, 20-86, 5 ef. Frecp, Orlgenis Hexaplorum, t. 1, p. 151. Totam hance expositionem prae oculis habuisse videtur L (p. 740, 99-45).

A® 9 (p. 939, 14-15): Decreui etiam ut memor essem tuorum iugiter mandatorum. 31-950, 2 (p. 982, 17-21): Pro Non silebo gratias agere sic reductus (~ tis ms); cum nos in terra nostra possitos sollemnitas congregauerit, nota ea facere et auribus omnium insinuare curabo.

PSALM 40 499 of the sacrifices mentioned in the law and the fact that it was impossible for those sacrifices to ensure forgiveness of sins, and wishing to bring out that sacrifices under the law were pointless and unnecessary, he cites this text confined to the people as proof that obedience is superior to sacrifices and that practicing it is much more necessary than the alternative. Hence, those kept in captivity, though giving evidence neither of sacrifice nor of anything else, but simply maintaining obedience to God, were granted return.

Having mentioned the impossibility of the blood of bulls and goats removing sin, therefore, he goes on, “Hence, on coming into the world he says, ‘Sacrifice and offering you did not desire, but a body you fashioned for me,’” changing ears to “body”—-something we also customarily do, often using a text as a proof of facts but making a slight change as the argument requires.? Now, he made the change in his wish to indicate that, in that case, when obedience was fulfilled, there was no need of sacrifices and that there was nothing else required for them to be freed from captivity and granted return. So also, he says, when the Lord did away with all those things, in his own body he implemented the plan for us by the passion of his own body and made available general forgiveness of sins and freedom from evil.

All the rest, too, he says in this sense, and so for his part the blessed apostle Paul very appositely cited a text in proof of what he was saying. For their part, on the contrary, those who did not appreciate the apostle’s purpose and sense, preferring not to apply the psalm to Christ, changed ears you fashioned for me (this being the Hebrew as well) and put “a body you fashioned for me,” not attending to the apostle’s argument. My wish was to do your will, my God (v. 8): perceiving that this is what you require of me—obedience—I therefore saw fit in future to make every effort to give attention to pleasing you. And your law in the depths of my heart: and so to hold fast within me to your commandments. I told the good news of righteousness in a great assembly (v. 9): and so, on being granted return, I kept reporting this favor conferred on us to the whole | congregation, at that time in particular when we were all assembled

3. So in his view the variant reading of Heb 10:5 comes, not (as we would guess from Theodoret) from a variant Lxx form (based on a different Hebrew form), but from the New Testament author’s tampering with the text (of the Hebrew, he insists) for the sake of his argument, as with all who did not appreciate the psalm verse.

500 THEODORVS MOPSVESTENVS Gpot tis cuvaywyns eEayyeANew, tére pdMota Grav aravres Gpev Kara TauTov émi THs oiketas cuvabpotduevor ys. Bovderat Oé ebtreiv, Os éx TOD Aaod, Ott Ocacwapevos ws | braxoy cot Kai ovvetdyots dpiotn wavtwv ™po-

Tiotépa, kai taita wapopOevra pév tiv dpynv év Tovrois pe KatéotnoE Tois Kakots, wAypovueva O€ Oidev aravta Suod apa yeiv Ta KaAd, édo- 5 Kitaca wote Tov Novroi émreheiv pév wou Td OéAnya, woAdyv O& epi Tdv

vonov gou thy diabeow Eéyew, Otatehéoat dé Kai peta tHv émavodov év vos Kai @oais ty drép tev OoBevTwY edyaptoTiav aroTANpaY.

To yap eonyyzdcayny avti rot Adnuntiaui iustitiam tuam,

Cvayyedioopa, cuvy9ds tov ypovov pro Adnuntiabo. 10 évaddagas. Craryet obv wepi tou av-

tou Aéywv’ ‘I80b +x yetin pov. Atxatocivny éxadeoe tHv edepyeciav, LTustitiam dicit liberationis bene-

kab’ nv éranpyayev avrovs, ws &- ficium, quod eos iuste reuoca-

Kalws vuv padiora Toavta mwponpy- Uuerit. 15 pévovs avaryovros Tou deamdrou.

10%, "180d +4 zeidy wov 0b ph xoddcm. Od nabéEw toivwy te zetha wou eis tyv Oupynow tév Bavpdtwv, Tovréott [apacKevdow attra ovve Xi mwoetoOa thy éfnyqow. Ci oé Av 1d ebnyyeAteduny ei aapednAvOdros, wis TO zmdbom Ens éxyyaye, wédANovros dvtos; H évahAayn Tov ypdvov % Ex Tis épunveias yeyévyrat.

118, Kigts, ob Eyvag thy dixcnocdvay wov. Ofdas dé dyow abrds Sti Twavtwy évexev wvre edoxivaca érmedetobat, kai Gv wepi thy pudakny Eyew

expla peta THY émadvodov, dikatov pe THs wapd gov elepyerias drokalcavra Tuyelv Tis Evavddoy, — Stxxtosbvny évravOa auvnOGs Kadav Td Sais % péd\New Tov woayparos aroAavev.

11°, Ob Expupx ev tH xxsdig pov. ‘Avti rod ob xpthyw* daodatoas yap Tis wapd cov dwpeds, ov xpthyw wap’ éuavtg THY ydpw, — wadAw Gpoias Sixaosbvny adtiy Kahov Oia tiv apoeipnuevnv airiav. Ov kpthvess

ouv, G\Aa Ti moumoes: 30 Thy a)aSevdv cou xat thy swrnptav cou elmov. Epo xal éExynoonat

TwohAdkis Thy wTapacyebeioav nuiv wapa cou swtnpiav. Td yap elnov avri Adnuntiaui — reuocauerit: A, fol. 138°; B, fol. 14¢; ef. L (p. 741, 31-82): Ta yap sunyyehesuny avri rol elayyedotpmat

Ae 13-14 (p. 232, 22-23): Iustitiam uocauit reuersionis beneficium. 27 (p. 239, 25-26): id est Non occultabo.

PSALM 40 501 together in our own country. He means to say, on the people’s part, I perceived that obedience and a good conscience are most esteemed by you, and that when these were neglected, you initially consigned me to these troubles, whereas when they are attended to, you are in the habit of providing all good things at once. So I decided to carry out your will in future and to have great affection for your law, and on return to live a life offering thanks for the gifts

with praise and singing. J told the good news, note, means “I shall tell the good news,” with the usual change in tense. So he proceeds to say of him Lo, my lips. By righteousness he referred to the favor by which he brought them

back since they now rightly opted for such things, once the Lord brought them back. Lo, my lips I shall not forbid: I shall therefore not prevent my lips recounting the marvels—that is, I shall cause them to give constant commen-

tary. Now, if the verb J told the good news were past tense, how would he proceed to say J shall not forbid in the future? The change of tense happened in translation. You know my righteousness, Lord (v. 10): you yourself know that it was

right that, on the basis of what I opted to attend to and chose to observe after the return, I should enjoy your kindness and be granted the return (by righteousness here, as usual, referring to his rightly being due to enjoy the experience).* J did not conceal it in my heart—that is, I shall not conceal: having received the gift from you, I shall not conceal the grace within me (again in similar fashion referring to it as righteousness on account of the aforementioned argument). Far from concealing it, then, what will you do? J spoke of your truth and your salvation: I shall tell and explain on many occasions the salvation accorded us by you (by spoke meaning | “will speak’).

4. Theodore seems to be reading the Lxx verse (differing from the Hebrew) this way to include “my righteousness,” like Diodore but unlike Theodoret.

502 THEODORVS MOPSVESTENVS tov Epa. LuvnBes dé xavraiba ty Veritatem tuam diai, pro dicam, cetnpia thv adnOaav avvelevse, tempore motato. detxvis tO GAnQés wai BéBatov ris evepyectas.

114, Ovx Exovba ro Fredg cou azi thy adydedv cov and cvvaywy%s 5 woddHs. To avrd wadw érépws déyet. [oddov O€ pyow éxi Td abtd ovvny-

pévov, éEyynoopa tav oav ayabév. yap ard Sinzocbvay Karel Kaj Ers0; Kai catnpiav, — dixatoguvy pev, Gti KaANOTA WpoEAOpLEVOIS OiKaiws

wapéEeas thy ydpw’ éXeos o€, Stt TovTo PitavOpeTig paGAdov 7 Kata THV

avrav agiav wapéyev, duvyow«axev éxi tots wpodaPovot’ cwrnpiav dé 10 ws éwimeyévav araddrrovtos Kiwovven.

128, xb 3é, Kio, wh paxpbvng tobg olxropobs cou an” éuot. Ouxoiv gnow éredn tavra troiv éroipws éyw, uy vrépOn tov tayeiav roumcacba tHv cis nuas piravOpwriav.

12>, To ercd¢ cou xxt 4 adnOerd Misericordia tua et ueritas 15 cov dh mavtdo avreddBovrd pov. tua semper susciperunt me. Opus, Auvexy dé pot paAdAov tiv pirav- inquit, mihi tuae bonitatis, quod Gowmiav cou éxeivyv thy adnOy xai est uerum atque certissimum, iuBeBaiav xapdocyouv. Té yap “vte- giter conferatur: nam susciperunt

AaBeto avti rot avriAdBotto, me pro suscipiant per comévadAaryn ypévov amd ths épynveias motationem temporis positum

eyyevouievy. est.

13%, “Or. meprésyov je xaxdk ov odn Esti a&prOuds. Kal yap avapiOunTov TéV Kakwv TO Tepteaynkds pe AHOOs.

13>, KarédaBov pe at dvoptar pov, xal obx AduvacOny tod BAdgmeny. 9% Tooovros dé gyow oida wepioyebels xaxois brd tov wANOovs TeV dvojudy, Up’ Ov KatadypOeis kai kuxdobeis év Tots wapotow éEeraCouat Kaxois, ws puxpotd yndé dvvacbat dtopay. Veritatem — motato: A, fol. 18¢: B, fol. 14¢,

Misericordia — positum est: A, fol. 18¢; B, fol. 14¢. 15 me om. AB possitum A.

A® 1-3 (p. 232, 27-29): Et more suo salutari ueritatem iunxit ut beneficii ueritas indicaretur et firmitas. 6-7 (p. 939, 31-33). Vnam eademque iustitiam et salutem nominauit mise{ricordiam. 18> (p. 933, 1-6)... Siquidem non sunt exigua nec pauca numero aduersa quae patior... et oculos eleuare nequivi pondere debiti pudoris obpraesus.

PSALM 40 503 Here, as usual, he associated truth with salvation to bring out the reality and permanence of the favor. J did not conceal your mercy and your truth from a numerous congregation. He says the same thing again in a different way: When many people are assembled, I shall comment on your good things. He uses righteousness, mercy, and salvation interchangeably; note: righteousness in the sense, You will rightly provide the grace to those opting for the best things; mercy in the sense, You provide it out of lovingkindness rather than on the basis of their deserts, unmindful of their former sins; and salvation in the sense, You free them from impending dangers. But as for you, Lord, do not keep your pity far from me (v. 11): since I am

ready to do this, then, do not neglect to confer your lovingkindness quickly on us. Your mercy and your truth always assisted me: instead, provide me constantly with that true and steadfast lovingkindness of yours (assisted in the sense of “may it assist,” a change in tense occurring in translation). Because evils beyond counting encompassed me (v. 12): the multitude of troubles gripping me were innumerable. My transgressions laid hold of me, and I could not see: | am beset with so many troubles at the hands of the vast number of evildoers, by whom I am caught up and surrounded when invested in the present troubles, that I can scarcely see my way ahead. | They became

504 THEODORVS MOPSVESTENVS 13°. “EnAnQbvOnoav tmip tag toizas THs xepadys pov. ‘Avri rod opddpa eiciv avaptOpnrot.

¥ » ¥ on mm #

134, Kat 4 xapdia pou éyxatédiméy pe. Ata roid oyow brd tod wAHGous Tav Kaka Womep TIs aKdpotos Hunv, ovdEpiav Eywv Civerw Tav TapévTeV.

148, Evdéxncov, Kote, to pbexobxi we. OdAncov toivyy dwadAdEat pe 5 tév kaxav. Td O& sbdéxn00v, avti too odddpa béAnoov.

14>, Kopre, eig th BonOiont uct modezes. Tayetavy cov cai éorovdacpeévyv aomaov thy BonOeav.

wy ot &™ aay % % 2% - 2 2° ¥ ae

152%, KavacyuvOeincay nat évepaneineay ua of Carodveres why YuszAy 10 wou ToS eczoa. autyy Iepi tov BaBvawviev Aéye. Ovrol @yow oi avedeiv we €orovdaxdtes aia yuvOetev éxi tH oixeig omovdg, drpaxtwv avtois yevo-

pévov tév Kat enol BovAevpdtev cia thy anv BonBeav.

£ a} ae: ; tte & ‘ % *, ‘ * 4%

15°, “Anostpapsingxy siz tx omiow xat évepametncav of Oédovrés por xand. Oi émOupoivrés pe dtaryew év ouphopats wodAnv déEawro tiv eri 15

toutols ainxuvyy, eis uaraov a’roits tis émOupias petatpareions. To Oé anmoctougeincay etc Tz OTmIow ex ueTapopas Tob Tols aia yuvopévous opddoa

anootpéepev to zpdcwrov bd THs aidois. 16. Koprcas9acay nagayphux aloydvny abt&v of Aéyovrés wor Ebys

¢ ¢ £ # $ 4 ? % ms

Ebye. Tayeiav d€Eawro ri aicytvyy oi éxtyatpovtes tais cunpopais’ Td 2 yap ebye sbye éripalvynots éott edppawopevev Kai Héopévev éni Tois yeyvopeévots.

174, “Ayadhineawro uxt ebocavOcinouy ent oor m&vres of Cntotiveds oz, Kuots. Kaxetvor pév yor rotaira waOouev. Oiror 6é of Crtotvres ce AdBotev

THY ext got eippoouvyv, Tovtéatt THY ei Tots Gois ayaBois, ois wapé- % ayes avrois’ Aéyer dé tovs Tovdatovs Qrrobvras abtév ws Kextnpévous autoi thy yvéow Kai éhrikovtas tuyeiv tis wap’ avtod BonOetas. 3-4 ef. Li (p. 742, 23-95): Ara +o wAgO0s rav weporoiyicdvrey pe Kax@v, dxdpétds

vis €00fa Kai dvous eva. 91-92 L (p. 743, 6-8): Oi Adyovres Ebye ebye, dvi rod Oi épndépevar aloyuvOyoovrat.

A® 14° (p. 233, 13-15): Sit tibi uoluntas haec atque sententia, ut omnia quae

me adstri(n>gunt aduersa desoluas. 15°» (p. 933, 16-22): Isti, qui me molliuntur interficire, effectibus distituti ferant male uoluntates, reatum et confusionis tormenta patientur... Babiloniis impraecatur#aduersa. 17-18 (p. 233, 25-24): Pro pudore occurrentes intuere non audeant (audient ms). (p. 233,

28-29): Qui uocem letitiae meis aduersis erumpunt. }

PSALM 40 505 more numerous than the hairs of my head—that is, They were very numerous. And my heart failed me: hence, under the pressure of the multitude of the troubles I became like a person without a heart, with no understanding of what was occurring. Be pleased, Lord, to rescue me (v. 13): so please rid me of the troubles (Be pleased meaning “Please, I beg you”). Lord, attend to helping me: make your help swift and attentive. Let those be put to shame and overturned together who seek my life to do away with it (v. 14). He is referring to the Babylonians. Let those who are anxious to do away with me be ashamed of their anxiety, he is saying, their plots against me failing them as a result of your help. Let them be turned back and put to shame who wish me harm: let those desiring me to live in misfortune incur deep shame for this, their desires being brought to nothing. The phrase Let them be turned back is a metaphor from people in shame who turn their face away in confusion. Let them meet with shame from the outset who say to me, Aha, aha (v. 15): let those rejoicing at my misfortune feel rapid shame (Aha, aha being an exclamation of people rejoicing and taking satisfaction in events). Let all who seek you be glad and rejoice in you, Lord (v. 16): let those others suffer such fate, and on the other hand, let the people who seek you feel joy in you—that is, in your good things with which you provide them. He is referring to the Jews seeking him on the basis of gaining knowledge of him and hoping to gain help from him. | And may they say always, The

506 THEODORVS MOPSVESTENVS 17>, Kal eieéracay d1& wevrds MeyxAvvOqjte 6 Kuptos. “Qere Omvexés davpatovras Aéyew Ott péyas ef adnDés Kai viv Oivayw eEaictos, THs evepyeoias ToUTo Aéyew avrovs mpoaryouevns.

17°, Ol ayandvres to cathpidy cou de wavtds. Oi tHv mapa cov 5 gwrnpiav del awexdeyouevot — iva etry Oi eis oe éXmthovtes — iva ovTot taita Aéywot’ AeEovor O& Tis Tapa cou tvydvres BonGeias.

188, "Ey 02 mrwyds xat mévns elpt, Kbpros Ppovtiet pou. Lvppayos * hoytous wept eno. Ewedy yap pyow evreAys eim kai doGevys, altos ppovTigOv Wpovoyoai pov.

10 18>, Bonbdg pou zai Srepxomeryg pou ov eit, 6 Gedg pov, ph yooviens. AAG Kai aivds ef dyaow 6 ae po Bonfyoas, dore Kai Oia tHv acGeveav Thv éunv Kai Ota tO adrév oe eivat Tov del pov Wpovoobyra, yy Twaparteivys

tis Bonbeias thy trépbeow.

PSALMVS XL

15: [Hpogarevet é€v te rapdvTt Yradpo Praedicitur in praesenti psalTa kata Tov paxdpiov Elexiay, dros mo qualiter beatus Ezechias uaTe nppwotnoe Kal tTiva ta wapa tev litudine aduersa laborauerit et ditov aire kata THY adppwotiav ye~ Quales se hi, qui prius amici ulyolvdra, kai thv dwaddaynv O€ tis Gebantur, tempore eius infirmi% dppwotias ws awd toi Qcoi wapa- tatis ostenderint; quomodo etiam Argumentum paulo brevius ex Vat. gr. 1682, f. 148" edidit A. Mai (N. P. B. Ill, 997; P. G., LAVI, 670): ’Ev retire ra xara vov paxapiov ’"CCexiav xpodyreve 6 paxdpios Aavid, Grws ve cai vivos évexev yppwornoe, eyo On tis apaprias, Kai vi év *@ xaip@ vis dppwovias two tév pikov aitG yéyovev. "Crecra diddoxe: as dia rhv eis Tous wévytas éxysehecay tijs vyeias éruye, wavras éEfs npotperdpevos roiro woietv. Hadem

apud Paris. 139, f. 100%; ef. L (p. 757, 1419). — Huiusmodi exegesim reprehendit Cyrillus Alexandrinus (Mai, p. 296-297).

Praedicitur —liberari: A, fol. 13¢; fol. 14°. 18sehijhiiA prius] primus A.

A® 18° (p. 233, 34-234, 1): Quoniam, inguit, contemptibilis atque infirmus captiuitatis condicione sum factus, o Domine, conuenit esse sollicitum. 11-13 (p. 934, 3-5): Adiutorium tuum, quia ipse mihi semper auxiliatus es, nulla

delatione suspende. 15-254, 5 (p. 234, 6-9): Praedicitur hoe psalmo de infirmitate Ezechiae et curatione elus atque oceassione langoris eius. Cf. PszupoBepa (698).

PSALM 41 507 Lord be magnified: so as constantly to say in their admiration, You are truly great and extraordinary in your power, your favor prompting them to say

this. Those who love your salvation always: those ever in receipt of your salvation (as if to say, “those hoping in you’) so that they may say it, as they will say it on receiving help from you.

But I am poor and needy; the Lord will be concerned for me (v. 17). Symmachus: “Spare me a thought.” Since I am lowly and weak, he is saying, think of showing me your providence. You are my help and my protector, my God, do not delay: but you are also the one who always helped me, and so on account of my weakness and on account of your ever showing me providence, do not prolong the delay in giving help.

PSALM 41

In the present psalm he prophesies the situation of blessed Hezekiah, his illness, what happened to him in his illness at the hands of his friends, and the improvement in his condition granted him by God, | because his illness was

508 THEODORVS MOPSVESTENVS oyeBeioav atte, 6tt te OC apaptiav ab infirmitate ipsa, Deo miserante, auT@ yevovey 4 appwortia, — od kai surrexerit, et quod ipsa quoque

érépwht wodNayot év tots wepi tis egritudo de peccati illi admisbrobeoews tavtys Yradpois éxioy- sione prouenerit — quod quidem

pnvadpevos aiverat. in aliis psalmis, qui sub hoe ar- 5 gumento scripti sunt, sollicite cuEv dpyf dé trop ~=rat ostendere. Inter principia auYraApov paxapiget Tous peradiwdvras tem psalmi beatos dicit qui student

apoOvuws Tots wévyow, ws rou E¢e~ manu liberali necessitates pau-

kiov Oi tavtyv thy aitiav padota perum subleuare et imitari Eze- 10 év ti dppwotia tervyyxétros tis chiam, qui ob hoc praecipue stu. wapa tot OQcot Bonbeias, radevov dium meruerit ut incommodo kai tous Aotrots mwpoOvpws diaxet- eius curatio diuina mederetur. Oat wepi trovro, Gwep daivowro Docet ergo reliquos, ut ad simile Oianpartopevot év Kkaip@ Kaxiory Opus prumpti sint, quo possint 15

Tuyyavew tis arahdayis. similiter inter aduersa liberari. 24, Maxdpros 6 cuviey txt mrwydy xxi mévatz. ‘O cuviwy, rouréoTw 6

evvowy a WpoahKe wepi Tav wWevyTwv, 6 ToUTO Eywv KaTa didvolav Ott

mpoonke tas ypeias av’tév wapapvleio8a érapKxoivras avrois Kata Td duvardv. [las dé paxnkprog ein; ‘Ered peyahov teiEera tav obey. Tivo 0 dé ToUT wv;

2), "Ev fyépe movnod poeetar axbtov 6 Kuowog. Ev yap xaip@ raév Kw Ouvwv amwaddagea avrov tév Kaxév 6 Qeds, katadAndov abrg tov jpuobov yapopuevos’ ws yap éxeivos érrapKel Ceopévy tO awevyti, éwapkéoe wdav-

tws Kai adt@ 6 Ocds deopéve tis abrot BonBeias. ‘Huépav yap wovn- % pav ovx &x tis picews Kadel, érel kai dAAayot hytoxv olde Kadeiv xy2Ohy (ar@s 6é duvatdv Td abrd Kai dyabbv Kai wovnpdv eivat tH Picer;) GA" Hpépav rovnpay Kadet éxeivy tO év xwovvors eEeralopéve. Ovrws yap 4-5 ef. p. 135 (ps. XXIX), p. 189 (ps. AXXO) 26-27 Ps. XXXII, 13>,

17-18 6 évvodv — wevyrwv affert L (p. 760, 27-98). 95-955, 5 L (p. 760, 7-1 ab imo): ‘Hyudpav wovnpdy, ob trav pice: oboav wovypav (ob yap dort pice: aovypd...) ahaa wovnpav xahei, év 4 wove tis wepiBdddrerar... érépe xiwdive."H xara Zippayov

iy utp xaxocews,

3 illius A 3-4 admisione A 7 principalia A 9 necessitudines A

10 emitari Aemilttari B 12 meruerit] meruit A’, et add. A 13 ederetur A {5 prumti A.

Ae 8 (p. 234, 16-17): Pro tempore aduerso uel adflictione.

PSALM 41 509 the result of sin, as emerges also in different ways elsewhere in the psalms on this theme.!' In the beginning of the psalm he declares blessed those who give liberally to the poor, since Hezekiah on this score in particular gained help in illness from God. He also instructs others as well to be zealous in this matter, so that by practicing it in bad times they may be seen to gain relief. Blessed is the one who understands the poor and needy (v. 1). The one who understands —that is, the one considering his duty to the needy, who keeps in mind that there is an obligation to meet their needs sufficiently to the extent possible. In what way blessed? By receiving great rewards. Of what kind, specifically? On an evil day the Lord will rescue him: in time of danger God will free him from the troubles, granting him a commensurate reward; as he helps the needy on request, doubtless God will also help him when requesting his assistance. In calling the day evil, note, he does not refer to its nature, since elsewhere he is also in the habit of speaking of “a good day’? (how could the same thing be both good and evil by nature?). Rather, he calls it an evil day for the person exposed to dangers, as | it also says

1. Cf. Theodore’s introduction to Pss 30; 32. 2. We cannot be sure that this is precisely the text before Theodore. Theodoret comments on his (also Antiochene) text, “The phrase ‘and needy’ I found in some manuscripts, but it is not in the Hebrew, or the Syriac, or the other translators.” Diodore had noted that Symmachus did not include the phrase. 3. Cf. Ps 34:12 Lxx.

510 THEODORVS MOPSVESTENVS Kai @\Aayod gnaw * “Iva ti Sy.ty Catety thy jyudoav Kuplou; zal abicn éort Gxd|tog xat 00 obo — Kal pny avaryky tTHV nuépav pws eivat, aAAa oKOTOS exelvois Tois év auppopais eEerafecAar péAdAovor Kar’ éxewvnv tHv pépav

kai worrep ev aoxdtw Twi bwd Tov wAnOous tév Kaxév KaBeotava. Lup5 payos ovTw Adyar’ ev tpéog xaxdosms Képrog duaguradtar airoy xal Choa auroy.

34, Kbpiog puddias abtoy xal wrxapion abrov ev tH yh Avaddpws é&y-

yetra tot Qeoi ras eis atrav evepyecias. Kai yap awadd\aEa dno tev xwovvev, kal SadvAdEet aotre pndéev wabeiv, xai Conv aire mapéEe, kai TO 10 wAnOe tTav evepyeotv paxapioTév adwodavel wapa waow. Ev yap 1% YF Aeyel, TOVTéOTt Tapa waot Tois éxi THs yifs.

3>, Kak wa mupadcot astoy els yet- Ht non tradai eum in animam oag &€yQ00 abtot. Avri roi Ov wa- inimicorum eius. Non tradat, id padéoe. LUupayos* Kal obx éxddce, est Non tradet. Symmachus: Non 15 auvov, TovTéatw ovK age: Tots éy~ dabit ewm. Gpois vroyeipiov yevéoOat.

4%, Kbowog BonOyca aota éni xdlvng odbvng abrot. Kai appwotnoavre

dé aire mwapéEa thv Boneav. BovAera dé ciety 6rt 1 érapKobvTt tals Xpeias Tov TevyTov, év don ypelg TH oiketav éwapxéoe: Bonfaav 6 20 Oeds. Taira 6 wdvra elwe Kowyy womodpevos tTHv wapalveow and Ta kata tov “ECexiav, as éxeivou oi thy wepi tovs wévyTas mpdvoiav TavTeyv Toutwv TervynKdros. Kai yap kai éppticaro adtév éx Kwovvou tév ’Acovpiov KexuxAwkdtwv thy wéAw Kai épida&ev ovdév wabeiv édoas, kai év Gwii xatéotnoev awadddEas tot wzpocdoxwpévov Oavarou, kai paxapileo2% Oat napa wdvtwv éwoinoev ovtw wapadd&es awaddabas abtov tév KwOUvwv, Kai appwoTtnoavtt 0é altG pera tadta wddkw éBonOyce. Aid roto

Th wapawéeoa yponoapevos, é€ns éxi ta wepi adtot peOiotara eis arddaw eAxwv | alta tiv heyOévrav wap’ adbroi. Mépvytat pévro: tév kata Tiv dppwotiav, awavra édoas Ta dod, éredy Kai Toro mpocayopeve aur@ wpdxerrat év TE TwapdvtTt Wake. 1-2 Amos V, 18 (ovat oi éxiPupotvres vulg.) ss. cf. supra p. 254, 5 atque argum. ps. XAVITI ef XXXL

Et non —eum: A, fol. 18°; B, fol. 14*. 13dradat A 14 sim Al. A® 13-14 (p, 234, 24): Id est pro Non tradet. 15-16 p. (935, 1-3): Non, inquit,

patietur eum inimicis suis subieci. ss. (p. 235, 4-6): Vt contiguit Ezechiae taliter operatio, et sub eius exemplo cunctis similiter meritis non dificulter eueniat.

PSALM 41 511 elsewhere, “Why do you look for the day of the Lord? It is darkness and not light’”’;* and while of necessity day is light, it is darkness for those destined to be exposed to calamities on that day as though plunged into darkness by the multitude of troubles. Symmachus puts it that way: “In the day of misfortune

the Lord will closely guard him and give him life.”° | The Lord will closely guard him and make him blessed in the land (v. 2). He comments on God’s favors to him in different ways: He will give freedom from perils, he says, will closely guard him so that he will suffer nothing, provide him with life, and make him appear as blessed by the vast number of favors in the sight of everyone (saying in the land—that 1s, in the sight of everyone in the land). And may he not give him into the hands of his foes—that is, He will not give him up. Symmachus: “He will not hand him over’—that is, He will not allow him to fall into the foes’ hands. The Lord will help him on his bed of pain (v. 3), and provide him with help in his illness. He means, Since he meets the needs of the needy, God on his part will provide him with his characteristic help in his every need. Now, he said all this by way of a general exhortation on the basis of Hezekiah’s situation, since he received it all as a result of his care for the needy: he rescued him from the danger of the Assyrians encircling the city and protected him by allowing him to suffer nothing; he established him in life by freeing him from the expectation of death, caused him to be blessed by everyone by freeing him in such an extraordinary manner from the dangers, and later in turn he helped him in his illness. Hence, in supplying this exhortation he proceeds to move from his situation to proof by making a quotation of what was said by him. He cites, of course, details of his illness, not to mention all the rest, since it is his purpose to foretell it also in the present psalm. | He

4. Amos 5:18. 5. Is this the text of Symmachus of v. 1 or, rather, of the following verse?

512 THEODORVS MOPSVESTENVS 4>,"OAny thy xolvny xdtot Zorpevev, wetéBare Thy dpomortay abrot. “Ort

dé gyot taita ovrws Eye, dqdov éx tTév yeyovdtwv. ‘Apé\ea racav abrod tiv

appwotiav peréBade* xoityy yap év- Stratum eius ipsum malum aetai€a thy adppwortiav éxddeoev, os grotationis appellat. én autis mavres Toi appwatouv Kataxemévov. Td dé peréBadre thy 5 appwctiav, avti toi amd adopworias eis vyetav abtov peréotnoev. Kadas dé rd gotpebey wore deiEa +d aidpvydiov kai dEd ris idoews, kai Td

inv tva etry Mydé Boayd delyravov Vniuersum autem dixit, ut | nul THS appwotias Katédkcrev avr@* ot’ las reliquias langoris remansisse

appotépwv yap n tov Ocoi édcikvvro indicaret. 10 Ouvamus Kai tH O€UTATI Kai TO TWacav aroBAnOAva cuvTéuws THV KaKwov,

Tav iatpév ypdvy te Kai Tae Tas idoes éxaydvtTwv Kai Tals KaTa pépos Geparretas. Aovrdv dupyeitra Kai tis idcews tov Tpd1ov Kal dnow ’

58, Eyad ima: Kips, ehénedv pe. Teyovas yao dyow év th dppworia éBdnoe apos tov Oedv xai pryoe wap’ avroi tov édeov. Tatra yap dot 15 mov ws av tot ‘ECexiou eipyxdros dyai, Ouyyovpevos wavra ws é« Tis dKoAov@ias ta Kata THY adppwortiav éxi pnvice pev Tov évopéver, OacKadiav dé tev dxovdvTwv.

bb, “lxoar thy uyhy pov, ote Sana animam meam quoniam Hwaptovy sot. Kai Oepdwevodv pov peccaui tibi. Huic parti medicas 20

thy | yuyyv’ ofda yap yuaptyxws manus admoue, ex qua ad coreis O€ Kai Ola TOUTO TabTa Urouévw. pus egritudo peruenit: nam, ad-

Kai xaOos etre thy Woyhv pov miso peccato, manifesto patet aqpaptias yap mpayOelons, eidydov animam egere medicina.

ort yuyn deitat THs iatpetas. 9% 63. Of cOp0t wou simav xaxd por. ‘dod ydo gyow eis ofa trd Tis appwotias karéatyy, ws tous éyOpois épndeaOai te xai pypata pbéeyyeaGat waons yéuovra xaxias. [lota 6é tabra; o-6 cf. L (p. 761, 16-18)... dvri ro “Odgv rav dppworiav éorpeipas, wai perypeiyas xpos vyelav. Hadem fere affert Paraphrasis (p. 758). Stratum — indicaret: A, fol. 18°-¢; B, fol. 14¢4,—~ Praemitiiiur textus Serip-

turae: Vniuersum stratum eius, reliqua. 3-4 egrotatationis A. Sana — medicina: A, fol. 1384; B, fol. 144. patet condeci, peccato AB. A® 8-10 (p. 235, 7-9): Vi nullas remansisse reliquias langoris ostenderet uniuersum stratum possuit. 6® (p. 235, 20-936, 3): Sub infirmitatis, inguit, uexatione discrimineque constitutus (constitus ms) inimicis meis fui gaudio, qui loquebantur idquod eorum uota conceperant. Quae uero illa erant?

PSALM 41 513 overthrew his bed completely; he transformed his illness: It 1s clear from events, he is saying, that this was the situation. Of course, he transformed his illness (referring to illness as his bed, since the ill generally lie on it). The phrase transformed his illness means, He brought him from sickness to health. Overthrew was well put, to bring out the unexpected and rapid cure, as was completely, as if to say, Not the slightest vestige of the illness remained with him; in both cases, in fact, God’s power is revealed, both in the rapidity and in the speedy banishment of the complete ailment, since physicians apply remedies over time and in a certain order and by the use of individual treatments. He then describes the manner of the healing as well. J said, Lord, have mercy on me (v. 4): being in this condition of illness, he cried aloud to God and begged mercy of him. It is now Hezekiah speaking, he is saying, on the one hand describing everything in sequence to do with the illness by mention of what would happen, and on the other hand giving instruction for the listeners. Heal my soul because I sinned against you: cure my soul; I am aware

that I have sinned against you, and on this account I endure these sufferings. My soul was well put: it is clear that, after sin was committed, the soul needed healing. My foes spoke evil against me (v. 5): see to what dire straits I am reduced, with the enemy exulting and uttering words quite full of malice. What were they? | When will he die and his name perish? Ah, when may he

514 THEODORVS MOPSVESTENVS GP, [lore awobavetrat xai amodetrar to dvoux aitot; [dre apa aro-

Gavot xai apavicbety abrot té pynpdovvov; : 7%, Kai eloswopebeto tot ietv, patny cdader. Kal 1d peildv bot xaxdv,

éTt eioiav péev éxactos altéy wore émoxéyacba épbeyyero pnyara , ovprabeias peota. Kadés 6é eire patny, Gti ovK ard ovyxatabéoews éepbéyyero xapdias, GAAG amhis dwatns évexev. LUppayos’ Kioxopevop.svos

vol émicxonhoa, watny ehoder.

7, ‘H xapdte airod cuviyayev avouiav éxutgG. Ev dé tH Kapdia eye thy érOvpiav tot Oavdtou tot eno. “Avoulay ovv éxadeoe tHv émtBvpiav 19 THY TolavTHY, ws avociav Kai tapddoyov, kai ovKK dd Omaias aitias yevo-

Awe. ) péevny te pnOéev younoba wap avrod.

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8%, "Efenopebeto Bbw xal édddec emt rd abrd xav euot. Mera yap To éEeNOciv ébbéyyovro aroma mepi éuoi. Lvppayos’ “Efeoyopevog xate-

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vona kat éuod éBeBawoivro’ xatrabéa@at yap Kuptws Aéyerat OTav Tis éwi iwopynpatov xatabijra moviv, nts Aowrdv péver BeBaia, Kai ddAws 1 a, pwvy éxi tov perd twos BeBawoews yryvouéevev Aéyera. Totro ovv dAéyet

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étt ody amwhis épOéyyovTo, GAAa pera PeBawcews wodAHs Kai ovyKata~ Gecews THs wods Ta eyopeEva. 18-19 L (p. 761, 41-48): ‘O yap Baotielas poBos waperneiaey airois un év pavep@ thy éyOpav évéelxvabat.

Ae 6 (p. 936, 3-5): Quando, inguit, a luce priuabitur et in aeterna obliuia contrudetur? 9.10 (p. 236, 19-13): ... imiquitaiem uocat uota fictorum. 18-19 (p. 936, 19-22): Quia palam obloqui regi non poterant, inquerebant atque trachtabant qualiter mea infirmitas augeretur.

PSALM 41 515 die and his memory be obliterated? He came in to see; he spoke idly (v. 6): the worse evil was that each of

them, on coming in to visit me, uttered words full of sympathy. /dly was well put, because they spoke not from a sincere heart but with the simple intention of deceiving. Symmachus: “Entering on a visit, he spoke idly.” His heart heaped up lawlessness for himself: 1n his heart he had a desire for my death (by /awlessness referring to such a desire as noxious and unreasonable, with no basis in a just complaint of any wrong done to him). He went out and spoke the same thing against me: on going out, they uttered falsehoods about me. Symmachus: “Going out, he traduced me.” A// my foes whispered together against me (v. 7): not only did each one do this on his own, but also all the adversaries came together and uttered a great number

of things against me at the same time. The verb whispered was well put: naturally, those fearing a king do not speak openly. Against me they devised troubles: they plotted against me; they devised wrongful plans and schemed against me. They set up a lawless plan against me (v. 8): they laid down false and criminal statements against me (“setting up” properly referring to when someone puts a statement on record, which then remains in place, and the statement is taken without question as confirmation of events). So he means that far from being open, they spoke so as to give confirmation and consensus to what was said. |

516 THEODORVS MOPSVESTENVS 95, Mn 6 xomeduevos obyt moos- Numquid qui dormit non adi-

Oyo. tod azvacrisx; “Apa roivw ciat ut resurgat? Quamuis, inpyot diavacticopa Kai dwadAayy- quit, inimicorum talia uota sint goprat THS appwortias, iv waorep avd talisque conlatio, putas non reUVOU THS Kakwoews C.avactas wol- surgam atque ab ista infirmitate 5 How TovTous Treipav AaBeiv ris pa- liberabor et tamquam excitatus TatoTHTOS THY KaT’ Eno} pyycrov; quondam euigilem, faciamque

istos quam fuerint uana eorum aduersum me uerba sentire? Kai xadas etre Mh 6 eowsesysves* trot yap OQeod BonOycavros, damwep 10 awd Umvou Otavictato Tis dppwotias meta WoANs Ths evyaptoTias. 10. Kat yzp 6 &vOpmmes tH: slonvas pov, ey bv Adntioa, 6 cobiwv Zorous wou, emeyahuvey én ue mrepvioudy. Td yap pol pyot yeipov amdvtwwv, Kai

0 pahata pot ody wapéye thy aOvuav, Stt | Kai oi didiav mpoomowwdHevol, ois Kat émydmiov ws Pidos mdvta davariBéuevos, of Kai cvvyo- 15 Oidv pot éxaotote wbOyoav pdadiota drarévrés pe, Kai yAcevatovres, Kal oynpatcopevot pev tHv pitiay, Erepa dé Kata Oudvotav Eyovtes éu.syehurxy oUv TTEpvisuov, Eredy pewv qv 1 awatyn dow Kai peilov Thy pidiav er ynpariCovto. 11. Sb 3¢, Kugie, chénady us “2b avaTTHGOY UE, HHL AvtanNodMcw ZUTOTS. 20

Een totvey toaira pév ta mapa tov éyOpav, yetpova Oé Kai mapa TeV pirwv, ov pyow éeqoas avactycov Kai dwddda€ov Tis Kaxécews* Npfro-

pat yap otas wapa Tovrwv. 12. “Ev cotta Eyvov ove teleannds ws, Ove 0b wt eniyapy 6 279065 wou

ex’ éué. Tavryy pyoi Nipfona arddakw peyiotny tod weppovtmévar oe % éuov, TO wy Ovyywpijoal pe toira wabetv ad’ ov émtyapival pot Tous éyOpous cupPyoerat.

Numquid — sentire: A, fol. 184; B, fol. 14. i dormiat B 1-2 adiec ut

resur A 2 quamuis] qq (quamquam) A 6 tamexcitus A' 7quodam AB (pro quodam modo’) 8 istos] iustos A.

A® 10 (p. 287, 6-9): Hoe grauins mihi magis ad sensum doloris accessit, quoniam et hii, qui amicitias ante praetenderent, non disimiles ab inimicis meis extiterunt. (p. 237, 11-92): Magis nocuit similatione amicitiae. Quos ad maiorem familiaritatem (faliaritatem ms) conuictus mihi ac mensa iungebat, ipsi ad dicipiendum atque inridendum mei inuenti sunt prumtiores; simulantes quidem amicitias, sed longe aliud retinentes corde, amplicauerunt subplantationem, quoniam grauior est fraus quae simulatione amicitiae et dilectionis absconditur. (p. 237, 95-938, 3):... Tu, inquit, misserans me suscita atque ab hac infirmi-

tate liberato uf persequar infideles animo ultione.

PSALM 41 517 Surely if I lie down, shall I not succeed in rising? So he says, Shall I get up and be rid of the illness so as to rise from the bout as though from sleep and make them appreciate the futility of their words against me? Surely if I lie down was well said: with God’s help, very thankfully he rose up from illness as if from sleep. The person at peace with me, in whom I had hope, who eats bread with me, has behaved in dastardly manner to me (v. 9): worst of all, and something that in particular imparts to me deep discouragement, is the fact that even those pretending friendship, whom I completely trusted as friends, and who dined with me, were on each occasion evidently deceiving me, mocking me, and making a pretense of friendship. But at heart they felt differently and behaved in a dastardly manner, since their deceit was greater the more they protested friendship.° But you, Lord, have mercy on me, raise me up, and I shall repay them (v. 10): since such were the deeds of my foes, then, and worse those of my friends, have mercy on me, raise me up and rid me of the harsh experience,

for I shall take vengeance on them. By this I knew that you were pleased with me, that my foe did not rejoice over me (v. 11): this I shall take as the greatest proof of your interest in me, that you did not allow me to suffer such

things from which the foes will take occasion to exult over me. | But you

6. Cf. John 13:18.

518 THEODORVS MOPSVESTENVS 138, “Evos 36 did why dxanlav xv- Me autem propter innocentiam tedabou. "EBSonOyoas od pot myo: o- suscepisti. luste mihi tuum praeKaiws* noes yap étt Kai tots piAos stabis auxilium. Nosti enim quoguaurov ériotevoa, Aoywpov wept niam et amicis me fidelem ami5 aUTG@v KaKias ovdéva woté wapa- cum etsimplicem semper exhibui, deEauevos, oltre pv Uronrevoas Tt NDumQguam de illis aliquid mali Tepi avtéy atotov, kai Tois éyOpots nec in sensum meae suspicionis oux éomovdaca tt diaeivat xaxév. admittens, et inimicis numquam

uicem malitiae refferre curaui. 10 lotro yap déyet cuxxizy Td pndéva Hoc est enim quod innocentiam pnoev cinydoOa Kaxov, kai TO avey wuocat, nullum in nullo ledere et

irors. bere.

waons Kaktas cuvoiatebcio8a trois puras omnibus amicitias exhiTatra dé 6 paxdpws Aavid ws éx tot ’Elextou — cal wore pév Aéyov

15 Xb dé, Kupre, edénodv ue, word dé ‘Euotd 33 did thy dxaxtav avreadbov — wawevet ravtas avOpwrous bt kai xpoimdpyew Cet Ta wap’ Hpev, GoTe

ev xwovvots divacbat tuyydvew tis toi Oeot BonGetas, ai yevouévous év tais cupupopats ovy vatiwvaba det wewodras ép' éavtois, ddd’ eiddTas

ws ypela tis tod Geot pitavOperias oivrovov roetoba thy mpocevyny. 20 13%, Kat e8cBxiwors pe evamidv cou cig aidva. Eredy pera thy Kata tév Aooupiwv vixyy éwapbeis t@ povypatt Kai Karadirav Td os mWpOGiKov nv evyapiotioa TH Ocg Ti dppwotia wepiéwece, tovTO héyet STi

Aorrév BeBauioces pe év tots mpoanxovow, wate wh nuaptnkéta md appwotig wepireceiv, ws Kai é€v TG da’ Aéyear ws ex Tot Oeos' Lovers 9 ce xxt cuvfiBa oz ev dda taben 4 noosbon, emotngid emi ce tod; 600x2ob; wou. 14. Eddoynrig Kiptog 6 Osd¢ ‘Topahd and trot aldivos nat eb; vov xiv *

yévouto, yévorro. “Eaeidy yap pyot towira xai tocaira ai rapd cov evepyeciat, d&wos ef, 6 tov ‘lopayA Oeds, Smvexdis ipveioBa ob wap’ eso 15 v.44. 496 Ps. XXXI,8. 90 ef. argum. ps. XXVIII et XXIX.

Me autem — exhibere: A, fol. 184; B, fol. 144. 6 numgquam] neque A}

uel numquam add. supra lin. A? JTnec] non A 9 «« ferre B 138 exhibere] in A manus posterior add. In maithan dubsoamne.

Ae 12 (p. 238, 48): Haee mihi erit maxima probatio quod sub tuae prouidentiae difensione consistam, si me non patiaris talia sustinere per quae gaudent atque letentur inimici. 21-94 (p. 238, 16-19): Dum indeuotionem infirmitate castigas, in omni tempore uitae meae ad agendas gralias hac eruditione

confirmas. .

PSALM 41 519 supported me for my innocence (v. 12): you were right to help me, aware that I even trusted myself to my friends, never entertaining any thought of their malice nor suspecting anything untoward from them, nor was I ready to attribute evil to the foe. This is what innocence means, 1n fact, doing no one any harm and relating to friends without any malice. Now, blessed David says this on the part of Hezekiah, at one time saying But you, Lord, have mercy on me, and at another But you supported me for my innocence, instructing everyone to begin with their own affairs and so be in a position to gain help from God, and that it is necessary not to be upset when involved in misfortune by trusting in themselves; instead, aware of the need of God’s lovingkindness, they should address an ardent prayer. And you

confirmed me in your presence forever. Since he grew conceited after the victory over the Assyrians and neglected the duty of giving thanks to God, and so fell ill, he means here, Now you will confirm me in my duties so that I may not sin again and fall ill; as he also says in Psalm 32 on God’s part, “I shall give you understanding and confirm you in the way you should travel; I shall fix my eyes upon you.’” Blessed be the Lord, the God of Israel, from everlasting to everlasting!

May it be, may it be! (v. 13) Since so wonderful and numerous were the favors from you, worthy are you, truly worthy, God of Israel, to be praised in song constantly, not | only by me, but also by everyone (Aquila saying for

7. Ps 32:8.

520 THEODORVS MOPSVESTENVS povou, adAa yap Kai wapa wavrwv Kai addAnOas ad&ws. Td yap yévorto yéverto AxvAas memotauévas Neyer, routéotw aAnOGs ebAoyntés. Td yap évtws, dAnfds kai winctews aGtov TH Crraciagcpe yonoapevos Tapednhwce.

Osov de ‘lopxhd efiev, avti tov 2 wavtote tov ‘lopaiA apovonodpevos, Ov Kai éméxAnta 6 Topand, adnOis a&iwos tuvev oti | Kai wdvTwy wpo- 5 voeis Kai tov Kal’ Exactov ppovridew ovK anakwis. PSALMVS XLI Ta xara tov dabv tov ev BaBviovi wpodytevov évtavOa 6 pakdpios Aauic, avakaBav 0€ tot Aaot TO tpdcwToy ws év aiypadkwoia kabertwrTos, raita pléyyera awep éxewvols eitety nppotte Kat’ éxetvov Tov Kaipov. Ei 10 dé ta Aeyoueva pethovos éyet wolouv thy dwddaEw Hy Kata Tov Aadv, ob

Oavpaotov. ‘O yap paxdpios Aavid th mvevpatii ydpitt AaBov tev écopévev thy anoxdduyw eis évvoty Te alte yryvopévev, Keyopionévev Tis awoxhypwleons avtois rapa tot OQeot yijs cai tov téwov év @wép TE 6 vaos @Koddpnto Kai ai Ovota émertedovvro, Kal oixetovuevos TH Siabéoe 16

to wa@os, €k wpoow roy Tov éxetvev tavta POéyyera drep av ards épbeyEaro, ywpicbeis THv wpoepnpévwrv, éxelvous mawWevov tooa’tHy da-

Betv tov awa8ous tHv értracw. Tyv yap to yveow tev écopévew éx Tob [evpatos AaBav, thy tev Aeyouévev Cidfecw éx Ths oixetas aepl Tov Ociv cyésews, TH exetvov Wepuywte TpocwTy, érel kal Aypt Tis Setipo w umep tev apaptavdvtav jieilov adNyos éativ ideiv éyovtas To's dtKatous, Kai tatta woAAakis éxeivwv advadyytws éni toils wraiopact OtaKepéevwv. ‘Addws 06 kai 6 paxapios Aavid ov. y drep éxetvor Aéyew hueddov PbeyyeArgumentum psalmi sub nomine Theodori paullo brevius praebent Paris. 139, fol. 103; Vat. 1682, fol. 152; Barbaro, p. 418: Kadvrat@a ra xara rév Aadv Tov aiypahwtiobévra mpopyrete: 6 paxdpios Aavid, kai dvakaBav 16 éxeivav rpdowrov bbéy-

yetat amep éxelvois ippotrev éxeruyoto: tijs éxavédov. Ti yap wrevparuf ydpirt els evvoiav Te avréy yevouevos Keywpicpévey Tis — éxeredotvro, oixewiro ta éxelvev xal ard wodhis tis wept Qedv diabécews otra mepi wibous POéyyera: trip éxelvov adréy. Ei 6é pera ratra ob roaiira épOdeyEavro ruydvres tis éxavddov, ovdév rapa tov mpodyTHY &@ Nppotrey avréiv eireiy rpopytetoavra. L. (p. 778): "€or 88 dx xpoodmrov réy év BaBudGu émbupotvrey ideiv tra oixeta, cai wapaxahodvrav éravedOeiv év ‘lepovoadip, is 4 pvipn avrous é£éxaiev.

Ae @ (p. 238, 20-21): Pro fideliter uel uere benedictus Dominus Deus. 8-13 (p. 938, 25-31): Ea quae erat populus ludeorum in Babilonia captiuifate passurus beatus David praevidens et praedicens, ex persona ipsius populi praesens carmen instituit, talem orationem formans quae tempori illi ecaptiuisque conueniat. Cf Pseupo-Beva (701): Populus in Babylona captiuus patriae memor erat.

PSALM 42 521 May it be, may it be! “faithfully”—that is, “truly praised,” the use of repetition suggesting really and truly and worthy of faith). He said God of Israel in the sense, You who always cared for Israel, whom Israel invokes, are really worthy of songs of praise because you care for all and do not think it beneath you to show an interest in each one.

PSALM 42

Here blessed David prophesies the fortunes of the people in Babylon. Adopting the point of view of the people languishing in captivity, he pronounces

what was appropriate to them at that time. If what is said, however, gives evidence of a deeper longing than befits the people, it is not surprising: by spiritual grace blessed David received in his mind a revelation of the people’s future situation, cut off from the land apportioned them by God and from the place in which the temple was built and the sacrifices performed. He makes his own their interior sufferings, and adopting their point of view, he expresses what they would have expressed, cut off from the aforementioned, and instructing them how to deal with the intensity of the suffering. On receipt of the knowledge of the future from the Spirit, you see, he associated with their point of view the feelings in the words arising from his characteristic attitude toward God, since up to our own day also you can see righteous people displaying greater grief for sinners while the latter in many cases are unmoved by their falls. Blessed David in particular expresses not what they were likely to say, | but what it would have been appropriate for

522 THEODORVS MOPSVESTENVS tat, GAN aqwep eineiv éxewvos nppottev, évretbev non mwatwevov Eéxetvous ovte diaxcicbar téTe OTav 4 TeV Rpaypydatev ExPaois wAnpwOy. Ta pév ouv wdOn tois waQoiict Aoyiotéov, THY O€ mpdyvwow tH Tov [lvedparos axoAoubia, Thy O& tév eyopnévev evAdBEelav TH apetH tot’ Pbeyyopevov.

5 28, “Ov vodmov émemoQet 4 EAagos exi tag mnyag tév bdécav. foddv deiEat BovAdpevos tov mwébov, éypncato te Tév EAapwv VIrOdErypaTi — OvY

evonxas wapa avOperots ixavov twdderypos wpds thy Tov md8ov twapaoraow, GdnOds ti oixeta wepi tiv Ocdv diabéoe, ex Tov Exeivwv Tpoce-

wou taita pbeyyouevos. “Cott yap tais éAaddos 4 éxtOupia rot aérov 10 rév dodtwy woAAH Tis, del pev Oia thy tHs dicews Enpdtyta, paduota

éreav petadaBy tev épwetév THs Kata vow §ypotytos avrots amo Tov éd€opatos émrrewopevys.

2b, Obrag emmobet A Yuyh pou modo ce, 6 Od;. Olov eye rotvuv exeiva wepi ta voata wéQov arb tHs picews mods ToUTO cuvedavvdpeEva, 15 rowurynv éx mpoaipéoews éyw@ Kéxtnpat pds oe tTHv diabeow.

32, “Edtincey 4 Guy pou modo toy Oedv thy CHvta. Kadas rd éedtbnsev 4 Wuyh pov eliev, avti Tot éexdOyoa, Kai ovppwvov TE UrodErypaTt Kai ws évepyéoTEepov wpds Tapactacw tov moGouv.

3, Hote Ffa xal ooljcouat tH xpocamm tol Osod. Toito onow 20 ériOuue, wore OuvnOG OOav wapactival co: Kai opOyval cov te apocong. LwpatKotepov o€ alto Kata Thy iovdaixny Urddypw eliev, as ev T@ vag pdvov 6vtos tol Qeod Kai oiopévwv ox av avrg érépwht wapaotivat ef yy ev éxewy yevowrTo TO TéTY.

4a, "Evevn'n ta Sdupud pov kptog vpdpag ual voerds. "Hv dé pot dy2% ow axdpeota OiAov Kai ta Odkpva. Aptov Oé éxd\eoe Ta Odkpva Ola To akdpectov eixotos, éreidn of avOpwirot dei xara tov tod éoOiew Kaipov tov aptou petadkauBavoytes ovdérote tot’ mwpayparos Kdpov éyovat dla TO THS Tpopijs ypemwdes Kai avayKatoyv, tis PUcews avTous oUTH Craxeic Bat twapacKevatovens.

At 2 (p. 238, 39-939, 4): Ingens disiderium expraemere uolens, ceruorum est usus exemplo, quibus potandae aquae esl fere semper permagna cupiditas propter naturalem suorum corporum siccitatem, praecipue tamen cum serpentium ueseuntur carpalibus. 2° (p. 939, 5-7): Aqua illi naturali appetitu, ego te spontanea deuotione disidero. 3° (p. 289, 8-9): Pro sitiui et bene sitiui, ut comparationi seruiret. 20-21 (p. 239, 11-14): Ad expraemendam uim deuoticnis corporali significatione secundum morem [udeorum locutus est. 4° (p. 239, 15-19): lnexplebiter pascebar lacrimis in instar panis, qui, cum sit in ussu diurno, nunquam tamen fastiditur; quod in caeteris cibis non fere contingit.

PSALM 42 523 them to say, in this instructing them to have such dispositions at the time the outcome of events should take effect. While the sufferings are attributable to the sufferers, then, the foreknowledge is due to the Spirit’s theme, and the religious content due to the virtue of the speaker. As the deer longs for the springs of water (v. 1). Wanting to bring out the deep longing, he employed the example of deer, not finding among human beings an adequate example for the desperation of the longing, and adducing his own feelings for God in giving vent to this on their part. With deer, you see, there is a constantly deep desire for a water source due to their natural thirst, especially since they eat serpents, and their natural thirst is heightened by eating them.’ So my soul longs for you, O God: the longing that they have for water naturally attracting them to it is the kind of feeling that I have for you from my free will. My soul thirsted for God, who is strong and living (v. 3).2 My soul thirsted was well put—that is, “I longed”—both in keeping with the example and to heighten the desperation of the longing. When shall I come and see the face of God? This I desire, he is saying, the time when I will be able to come and be present to you and appear 1n your presence. Now, the implication of the remark was more in keeping with the concept of Jews, who believed that God was present only in the temple and he would not be present to him in any other way than if he were in that place. My tears have become my bread night and day (v. 3): even my tears were completely unceasing. He referred to his tears as bread probably because of an insatiable appetite, since generally speaking, people in their consumption of bread when dining never have enough of it on account of the need and demand for sustenance, nature making them feel that way. | As they say to

1. It seems that from the time of Origen the deer’s longing has been interpreted in the light of this zoological “datum,” a naturally intense thirst heightened by a diet of snakes. Chrysostom and Theodoret cite both factors, while Diodore cites only the former. See Hill, “Psalm 41 (42),” 25-33. 2. The Antiochene text incorporates both terms “living” and “strong,” as Chrysostom and Theodoret indicate, although the former knows also a form of the Lxx without the latter term (Dahood [Psalms, 1:256] maintains that the Hebrew is susceptible of both meanings). It is not clear whether Theodore’s text includes both terms.

524 THEODORVS MOPSVESTENVS 4b, “Ey t AgyecObxt wor 209’ dxdorny husor od éorw 6 eds cov. lapeoxevace yap pe ovtws OaxeicOa Ta Tapa tv éyOpev pruata séveElOkovtwv tiv mapa cou BoyOeav Kai Aeydvtwv Wot 6 Obs ep’ @ Kkavyaobe, Kai mov ép’ @ meroiBare;

54, Tatta tuviotay, wai ecéyex én’ gue tay duytv wou. Taira a 3 é€is péAAet Aéyew. ‘Axovwv yap pyot mapa tov é yOpav rowira Kai vrojupvyoKopevos TaV Tahativ, OLexedunv dias Kai GeAvduny Thy oy br tov peyeGous tijs aOuyias. Otro éyer LUupayos “Avaroddyv, Seven ex’ éuautdv. [ota dé wv vrroppvyoxspevos 7Ovpes; Bb-¢, "Ore Stchesooun ey TOmM Gxnvas Axvunotig €ws tod ofxzov tod 10

O205, Ev pov ayzrkasemg xxt Ecouohoyycews, Hzov sopralovros. envi Gavpaotny Kadei tov toi Qceot vadv, térov 68 oKyvijs ta lepooddAupa rot TO Opos év wTrEp 6 vabs wKoddunto. HOiuovv obv dyow troptmuvnoKdpevos TOV Tadalov, Otexedunv IITOmLpYNOKOMEVOS GwSs Tpd ToUTOV Taparytspevo!

év tots ‘lepocoAdpos cioty pev 205 Kai abroo tot otxov cou, mera peydAys 15

Povas evppaivopevot Kai peta evyapiotias iv averéurouev peta woAdO Tov nyov év tais éoptais’ Kai yap év tats éoptais 6 véuos mpocérarte ouveivat dpobvpadov dravras. Toi dé #70 efwev, iva detEn td wAHOOS TwY ev Tals Eoptais auVdvTWY, ap Gv ameTedEiTO OyAOVdTE péyas HyoS

Tis povas’ To yap %yov goetx5ovr0; Luupayos Adyer wAH90: wavayupt- 20 Covtwy. BovAerat obv eiwety Sti Gaxpduv Stetédovy aKxovwv nev tev xa!

exdoTyy ipépav heyouévev id tev éyOpav dia tas Kare yovoas nds ovppopas’ vroppmvyoKopevos 6é év oig juev OdEn Td Tadadv, — bre guudvres év ‘lepocodvpos arravres Kata tavTov év tais éoptais eioiypev eis Tov oikov Tov gov, peTa Eevppootvys Kal peyéOouvs pwvijs Kal peta %

Hyov woAdA\od dvaréurovtés cot tas ev yapitias urép tév eis nds ayaQév, Kai otrw tHv éoptiv peta woAdijs émtreAobvTes THs pawporntos, — amoBrerwv obv apbs THy adxoBoAnv HOvpouv eixdtos. Bovderau Oé 8-9 Jvppayos — jOtnes affert L (p. 777, 34-36). 15-19 ef. L (p. 777, 36-42) ; eadem fere praebet Paraphrasis (p. 775).

A® 4° (p. 239, 23-25): Est uox exprobrantium mihi adiutorium tuum atque dicentium: Vbi est deus, in quo gloriari et confidire solebas? —_‘ 6-7 (p. 239, 96-97):

Cum ista scilicet audiens meminissem status prioris. 14-19 (p. 240, 1-8): Deficiebam (dificebam ms) igitur, inquit, riminiscens quemadmodum ante hoc tempus venientes Hirusolimam ingredebamur usque in domum tuam cum uoce magna laetantes et cum actionibus gratiarum, quas indisinenter in dierum sollemnitatibus tibi solebamus offerre.

PSALM 42 525 me each day, Where is your God? I was made to feel this way by the words of the foe taunting me about help from you, and saying, Where is the God in whom you boast, and where 1s the one in whom you trust? These things I remembered, and I poured out my soul upon me (v. 4). This 1s what he intends to go on and say: Listening to such things from the

foe and recalling the things of yore, I went completely to pieces and was distraught in soul under the magnitude of my despair. Symmachus likewise says, “When I thought about it, I went to pieces in myself.” What were the things you were distressed to recall? Because I shall arrive at the place of the wonderful tabernacle as far as the house of God, with sounds of exultation and praise, a roar of celebration. By wonderful tabernacle he refers to God’s temple, and by place of the tabernacle to Jerusalem or the mountain on which the temple was built. So he is saying, I was distressed to recall the days of yore; I went to pieces remembering how before this, when we were in Jerusalem, we went right into your house, exulting in a loud voice and with thanksgiving that we offered with a loud cry on the festivals, the law requiring that everyone come together with one accord on the festivals. He mentioned the roar to bring out the vast number of those assembling on the festivals, from whom obviously arose the mighty sound of a roar, Symmachus speaking of a roar of celebration as “a vast number of celebrants.” His meaning is, then, I began to weep when I heard what was said each day by the foe on account of the calamity gripping us; but on recalling the glory we enjoyed of old, when everyone assembled in Jerusalem at the same time on the festivals and entered your house, with joy and a loud cry and a great roar offering you thanksgiving for the good things done to us, and thus observing the feast with great splendor, I naturally was discouraged by considering the loss. His intention is | to emphasize the many reasons he has to ask to return:

526 THEODORVS MOPSVESTENVS det€at woAAas tas aitias ot as éwaveAOeiv d&wit* ott te wobeT opddpa wapaotiva Oe@ év tots lepooodipos yeyovds, kai Sti év woddois &&ytac@y Kakots, kai ore dévehdpevos tb tov éyOpev dterédel, Kai Ort woOov Eyovot tis éravddov iva év Tots oiketois Oiayovres Eoptagwot Te Oe@.

5 68, “Ive ti meptiumog ef, A Yoyh, xal fa ci cuvrapdeoes pe; Eira dyot peta thy éxi tovros abuuiav édXeyov kat éuavirov Tivos évexev ovrws aQupets, Kat Tivos evexev ovTw GuVTapaTT);

& & ¥ & = % ¥ ¥ om

6, "Edmicov éxi thy Gedy, Sti eConodroyyjcoua wit, Elopohoyjoopat, tovtéotw evyanotnow. Karadurev obv pyot tHv aOupiav, paddAov éAmicov

10 éwi tov Gedv ott wavrws alte ebyapiotyow, avti tot Ort TevEouat Tov

o% $ % % $ we : a

ayalov* tuyav yap twos, téTe wayTws Hyedrev Vwép tov Cobdvrev eiyapeoreiv. ‘Ewedy elev dvw rt Ciojew eis tov vadv tv Qwvh eyaddudoews nai soporoynaseas, eryyayev br. sopokoyjcouat abt, dvri toi “EAmscov OTt WaAW Gol TOTO Tpooyevyoerat;

15 6°. Lwthpiov to8 mposmmou pov 6 Osds wou. Edmioes yap dim«aius, emeion avtés éotw 6 deamrdtys pou Kai 6 THY GwTnplav pot TapEeydpevos.

24 .we % 5 o% P ey x ft ad : #39 & a € a

73, Tlpos éuautoy 4 puyn wou érapdyOy. Kai duws pyoiv oddév wéAovy euavTov Tapakadeiy éorovdakws tots pyyact TovTos* waAw yap mpos €lavtov éraparropnv, Tovréatw avty wakw éd eautas 4 yrvyn jou 20 rots oixetois Aoytopois éraparrero. [las cai tiva tpd7o0v;

# oe am . ae OF om 7), MvycOjcouat cou x yh; ‘Topddvou xol Eppwviety, amo dpous pixpot. Yrrepipvyoxopnv yao wddw tov “lopddvou, cai tis yi, Kai TOU S¢0u; Tob Acppdv —‘Eppwviety. yap xadet to ‘Acpyov. [pooovraxoverat ovv TO « Oa

19-20 L (p. 778, 20): xavé Aoyiopdv éraparrépny; ef. Paraphrasis (p. 775): ‘Aa pera Tous Aoyiopovs rovrous oyci wadw éraparréany. 99-964, 2 ef. TuroporETus (1172 C 10-13).

A® 1-4 (p. 240, 8-16): Ad inpetrandi autem facilitatem proficit enumeratio tantarum causarum, quia et desideraret (dissideraret ms) adsistere Deo Hirusolimis, et quia mala iam multa perpessus sit, et quia inimicorum iniuria induratur exprobrationibus, uel quia ideo desideraret (dissid — ms) reuersionem ut sol-

lemnitates sacras instauraret. 9 (p. 240, 17): Id est, iterum gratias agam. 19-14 (p. 940, 18-22): Qui supra dixerat Quoniam ingrediebar templum in uoce exuliationts, bene nunc sublecit quia confitebor illi, id est: Spera, anima,

quia rursus talia qualium reminiscemur consequantur. 6¢ (p. 240, 28-24): _ Ac si diceret: Merito in eum spera, anima, quia ipse est qui largitur salutem. 7* (p. 240, 25-29); Et tamen, inquit, nihil ad consulationem meam in istis ser-

monibus promouebar, quando rursus anima mea... se ipsa turbabat. ,

PSALM 42 527 that he deeply longs to be present to God in Jerusalem; that he is caught up in many troubles; that he is constantly taunted by the foe; and that he has a desire for return so that when living at home, they may celebrate a festival to God. Why are you disconsolate, O soul, and why do you disturb me? (v. 5). He then says, After the discouragement at this I said to myself, Why are you so discouraged, and why so disturbed? Hope in God, because I shall confess to him, meaning by J shall confess, I shall give thanks. So he is saying, Setting aside discouragement, instead hope in God, because I shall definitely give thanks to him—that is, Because I shall be granted good things (since once he was granted something, he then definitely intended to give thanks for what was given). Since he had said above, I went into the temple with sounds of exultation and praise, he went on to say I shall confess to him-—that is, Have hope, because this will once more be accorded you. My personal savior is my God: you will be justified in hoping, because he is the one who is my Lord and the one who provides me with salvation. My soul is confused within itself (v. 6): yet it did me no good to console myself with my attention to these words; once again I began to be disturbed in myself—that is, My very soul was disturbed in itself by its own thoughts. How and in what fashion? Hence,? I shall remember you from the land of Jordan and Hermonim, from a small mountain: I began to remember Jordan again, the land, and Mount Hermon (by Hermonim referring to Hermon). So we should understand him to say that the reason was | that he remem-

3. Theodoret’s text (and apparently Diodore’s) begins v. 6b with the term “Hence,” evidently not in Theodore’s text, but (he says) to be supposed. Symmachus also includes it.

528 THEODORVS MOPSVESTENVS ToUTO » Ott UIrEeuyvnoKEeTo TOU ‘lopdavou Kai THs Hs — iva etry | THS 'yiis THs

érayyenias. “H@ipovv yap évvodiv St xeysipiopat Tv oixelov Xm TOD Spous Kai awd TOU wotapot Tov év Tots Té7rots, BovAduevos eirety THY Tacav

yiv. “Coake 0€ toi wé0ov tHv éwirasw eixov Sp0vs pixp0t, éredy Ta pukpa padiota wobewa nutv xabéotyKev, — ws dv tts etrrot « éxelvou to 5 pukpoU wpaior ».

84, “Afuosos &Buccov Emmarettar eis Qavhy tév xxvappaxtéy cov. Erapartdépny obv dropyvnoKdpevds Te éxeivev kal droBdérwy eis TA TeEptéyovta kaka" &Buccoy de Kkadret 1d areipov wAnGos TeV oTpaTWwTév.

Toiro obv déyet, Ott wANOy oTpatwrav aAdpros Cvppayodvta avvaBpol- 10

Covrat Kat’ éuot dia Td péyeOos tis dpyns tis ais. Tb yap tnvexdgtrvar elev, avti tod Atparia peyiorn érépav dpuotav éwtKadecapevy eis ocuppayiav ouTws wpunoe Kat épot’ toiro dé tdiotapa Oia té oe por Gpyi-

Cecba. Kaas 0€ roi Ocot thy épynv évratOa katappadktas éxadecer, éweoy &Buscov elie tev otpatiwrév Td wARGos* of yap Toi otpavoi 15 katappaxtat apebevres Ondovert aBvacous Kai kataxduopov épya ovrat, eomep Kai éri tot Noe. 8b, [levees of PSTEWPLOWOL Gov xxl Te xbuaTae cov én’ eve deHAPov.

HeorovOnoce th oixetg cwpatotoujce cuvnbes. ‘Exedy yap aBiacous wvopace petapopikws, ws ent Oaddoons elrrev Ol peteworepot cov xal rx 90 AUULTH GOV, iva ely Ott Tovro dAov To wAHOOS Kai 4 TO wANROoUS ér-

avdotaois Kat enot ovvyyOn. Tot Oceod dé efre tots petewpicyods xat TX RVLATL, WS TH} avTOD Opyf Tis Eravactdcews tol wANOous yeyevnpevns.

9%, “Huépas evreAsiza: Kbgiog vo EAcoz adroB, xxl vuerds dadraoes map’

éuoi, AXA’ évevcouy madw ott Kai tocovtev évtwr Tév jepteydvTwv % 4-6 cf. Paraphrasis (p. 775). 8° ef. Paraphrasis (p. 775). 9 ef. L. (p. 779, 27. 29-33) atque Paraphrasis (p. 775).

Ae 1-6 (p. 941, 1-8): Commemoratione montis et fluminis totam terram repromisionis ostendit. Ai Hermonin a monte modico: Expresit autem hoc magnitudinem desiderii, dicens a monte modico, quia nobis ea quae parua sunt ui-

dentur quodam modo dulciora, ul si quis dicat: Illius collis breuiculi atque pulcherrimi disiderium ferre uix possum. 9-11 (p, 41, 9-19): Ac si diciret: Turmae militum el magnus exercitus, allis copiis in auxilium convocatis, inruit super me. 14-17 (p. 241, 12-15): Bene enim iram Dei catarectas vocat, quia hostium agmina abysos appellauerat; quae, cum dimittuntur, sollent diluuium creare. 8 (p. 241, 21-242, 2): Secutus est eam, quam instituerat comparationem figurae ul, quia abyssos (abysossos ms) nominauerat hostiles exercitus, per eadem trationem (sic) tanquam de mari loqueretur; excelsa et fluctus adiecit, ut inimicorum copias in suum exitium conglobatas ostenderet.

PSALM 42 529 bered Jordan and the land—that is, the land of promise. I was discouraged, he is saying, by the thought that I was cut off from my own country, from the mountain and the river in those places (meaning the whole land). Now, he highlighted the depth of longing by mention of a small mountain, since small things are particularly desirable to us, as if to say, “that charming little thing.””

Deep calls on deep to the sound of your cataracts (v. 7): so I was disturbed when I recalled them and caught sight of the impending troubles (deep referring to the unparalleled number of troops). So he means, Vast numbers of troops allied with one another assemble against me as a result of the inten-

sity of your wrath (calls on meaning, A mighty army called on another of similar size to join forces and thus advanced against me, and I submit to it on account of your being angry with me). He was right to refer to God’s wrath

here as cataracts, since he called the vast number of the soldiers deep. the cataracts of heaven, when released, obviously cause depths and flooding, as in the case of Noah. All your heights and your billows have passed over me. As usual, he continued the figure: since he had used abyss metaphorically, he said, as if of the sea, your heights and your billows—1in other words, This complete horde and the assault of the horde combined against me. He called them God’s heights and billows, since the assault of the horde was launched by his wrath. By day the Lord will show his mercy, and by night his song is with me (v. 8): I considered further that though the impending troubles are so numerous, |

4, An appealing argument (of Diodore’s) for inclusion of the Lxx’s “small mountain.” In fact, however, the Lxx is thus reading a form similar to the hapax legomenon in the Hebrew, generally rendered “Mount Miszar,” thought to be at the foot of Mount Hermon.

530 THEODORVS MOPSVESTENVS kakav, edyepés cor opddpa tiv Aiow wapacyeiv. Eav yap év npépa mpootagéys thy pitavOpwriav tHv eis nas, Tovtéatt tev KaKOv THY VOW

yeveoOa, ovtws ouvTdpws yiverar ws eOis ayabav arodatcavras ota vijs ENED YOMEVNS VUKTOS GOOVTAS Tot VavoUS UTED ToV ‘yeyevnuEevev avaTéuToV-

5 tas dwateAciv. Toti Ocot obv 1d éAcos évretvapévou ev nuépa, evbus év Th vuxti won adrob éott wap’ eno, — tva etry Ort Ovrw cuvrdépws éorat Tou mWpootaypatos avrot 4 éxmAnpwots, wore év nuépa awpoata€avtos éEeivai | por doew év vuxti urép tav yeyevnuévev dyabiv tap’ époi.

9b, Iposeuyh ta OcG tHe Cw%s pov. Toird dyot wereopévws dei 10 éxyov wap’ euavt@ THv rpocevynv cov, Tovtéaotw Ovde év tais cupndopais aweBadov 70 wpocevyecGai cot wpobvuuia avadevTy.

10, “Ep td GeG+ “Avtidhyrtop pov et, did ti wou éxerdbou; AreréAouv 0€ éxdotoTe mwpocevydpevos Kal A€yov Ott BonOds pov et, Kai py romans pou AnGnv. 15 10%-114, “Iva ti cxubommeCwv mopebonar év tH exOAtBerw tov éyBodv wov, év tO xataOdaoa ta dere pou; Mycdé xatadtrys pe év oxvOpwroryti dueyovra Kai OBopevov bard toi éyOpod Kai xatabAcipevov tx’ abrot Ta

dota, iva etry Karadaravybévra thy ioyiv ixd tot éyOpoi tais cupdopais wy aweptidys.

20 11%, “Ev ta Asya abtobs por x00 sxdorny ypéoav Mob gor 4 Beds cov; AdAa xai éxaotoré poi @yow dvediovres of €yOpoi ctatedobow eri Th oh woootacia, Aéyovres Ulot éorw 6 Oed¢; Td év tO abtobs Adyetv ror Avppayos Myovres p01, trovréotw wveididev pe tovrd pot héyovres. “Qote gyot kai éwetdy avrdés pot yeyovas woootdarys det, kai Oi To WAHGOS THY

% xaxav kai ou tas Odes tas wapa tév éyOpav Kai dveidwv tev éxl rol, Tayéws tev wepieyovtTwv atadAdEas Kakov, wy weptions év Tooavrais

kabeotata aouphopais. Tatra 6é GAa wpds Td llzp’ épot 4 mpocevzh th Ged tis Cwiic wou awédwxev, iva eimy Td cot dpeota dei mpocevydpevos Kal €v tails auppopats dieredouv. 27-28 vy, Ob,

A® 3-5 (p. 242, 3-8): Declaruit uidilicet Tam uelox est diuinae iusionis in-

pletio ut, illo per diem de mea absolutione iubenle, consecuta slatim nox | me faciet pro reddenda libertate uel liberatione gratulari. 9> (p. 249, 9-11): Huic fidei semper innexus habui apud me studium supplicandi tibi. 16-18 (p. 949, 15-17): Vt diceret Ne sinas quicquid in me firmitatis est hostili

inmanitate consumi. 27-29 (p. 249, 17-91): Haee omnia ad illum vorsum reddit, in quo dixerat Apud me oratio Deo uitae meae, ac si diceret: Haec sunt, quae tibi semper suplicans in calamitatibus ingerebam.

PSALM 42 531 it is very easy for you to provide a solution; if by day you bid lovingkindness to be shown us—in other words, relief from the troubles to occur—it happens so quickly that immediately those in receipt of good things set about singing through the night and offering hymns of praise to you for what has happened. When God enjoins mercy by day, then, immediately by night his song is with me,° as if to say, So prompt will be the discharge of his command that, with his command given by day, it is possible for me to sing by night of the good things done to me. A prayer to the God of my life: trusting in this, I always

had your prayer with me—that is, Even in calamities I did not desist from praying to you with unshaken zeal.

| I shall say to God, You are my support: why have you forgotten me? (v. 9). I continued, he says, each time praying and saying, You are my help; do not forget me. Why do I go about with my face downcast while the foe afflicts me by trampling on my bones? (vv. 9-10). Why do you leave me living in a downcast state, afflicted by the foe, my bones trampled on by him? That is

to say, Do not ignore my strength expended by the foe in my misfortunes. By their saying to me each day, Where is your God? Instead, each day, he 1s saying, the foe continues taunting me about your support with the jibe Where is God? For By their saying to me, Symmachus has “Saying to me’’—that 1s, They mocked me by saying this. And so, since you were always my support, and on account of the multitude of the troubles and the tribulations from the foe and the taunts about you, quickly rid me of the troubles besetting me and do not ignore me in such awful calamities. Now, all this is in response to the verse A prayer from me to the God of my life, as if to say, I continued constantly, even in calamities, to pray for what is pleasing to you. |

5. This is the reading of the Antiochene text, pace Devreesse, and of some other forms of the Lxx.

532 THEODORVS MOPSVESTENVS [2ab, “Iva ti mesihumes cl, F Wuyh, wat ha ct cuvtapascets we; Edm-

Gov Em tov Medv, Ot. eouohoyysoua xbce. Aitov 66 Tabra Tapa ov mapexadouy éuavtov wore joy uTeicOa éxi trois tepté yovet Kaxois,

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eAmigew 0€ wdAdov motevovta étt Tdvtws eioaKo voOyoopat Kai amwadda-

YIToua Tov KaKov, TevFona 0é tev ayabav GoTe Kai ebyapiothaal co. 5 emt TOLS Hapa wov yopryoupévors wyabois.

# 3 i e & eS & e a 2 % 2 igs ; sd a, * ~ F saad 3 > ”.

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Aros ef 6 tattd pow rapéyuv. 10 PSALMVS XUIl ,

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12-13 Ta xara rov Andy — draddaypiv praebent Paris. 139, f. 106" afque Vat. 1689 f. 156°, ef addunt: rouihryXxe yap Ta oyijpata, pias ovens Ths trobdrews THs KaTa THY aiypahwoiav, cal wore pév ws er: évrev év trois Kaxols, wort bb os ekmiCévray dirad\aynoeoGa, cai wadw ws dxadrayevrev tedelus Kal rd ToVadra Aeyer.

A® 124-> (p, 249, 23-943, 3): Cum te prece sedula conuenirem, me tamen tali oratione solabar (solebar ms), quoniam scilicet exaudires orantem et bonorum

mihi agenti successu copiam tibi gratias largieris. 17-22 (p. 243, 16-20): Nos quippe reos soli tibi iniustissime Babilonii crudeliterque detenerunt, digni supplicio etiam ob profanitatem. i” (p, 243, 21-93): Pro hominibus uidilicet; ab istis me libera, quos plenos esse doli iniquitatisque consideras,

PSALM 43 533 Why are you disconsolate, O soul, and why do you disturb me? Hope in God, because I shall confess to him (v. 11): requesting this of you, I comforted myself so as not to grieve over the troubles enveloping me, trusting rather to have hope that I will doubtless be hearkened to and freed from the troubles, and will attain the good things so as to give thanks to you for the good things provided by you. My personal savior is my God: I trusted that you would doubtless meet my request, since you personally are my salvation and my Lord (the term personal savior® meaning “my support, my glory’— in other words, It is you yourself who provides me with this).

PSALM 43

He prophesies here, too, the situation of the people held in Babylon, who are asking for release from the troubles. Give judgment for me, O God, and decide in my favor against a nation that is not holy (v. 1): perceiving the extent to which I have been wronged by the unholy and profane captors, conduct a trial of those who are against me and do what befits the wrongs I suffered from them. After all, even if God allowed them to suffer for their sins, the Babylonians still were not guiltless of the way they treated them. In fact, he did not oblige them to do the evil things they perpetrated against the people: he permitted them by not helping them on account of their sins. By saying unholy, he brought out that they deserved punishment on account both of their behavior and of their injustice to them. From an unjust and deceitful person rescue me: person—that is to say, Free me from these deceitful and unjust people. |

6. Modern commentators also wrestle with the term in the Hebrew, found also in v. 5.

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Bbee, Auta pc adAyace nal Hyayéy we els Sp0¢ Syidv cov xal eis te

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was Neyer eZanoetsrdov, ei woiynoe;) Ondov obv étt évadrAayH ypovoy amo THs Eppnvetas yeyéevnta. BovAetat ovv eiweiv ort Toirdé pot wapdoyou tiv

20 BePatav cov avrihyyw* totro yap ddvatal ue Kai | tev Kaxév dradrAdEat TOV Weptkepevov Kal ayayeiv ets ta lepoadAvya. “Opog yap &yiwy Kadet TO Luv, ép @ wKoddunTO 4 Te WS Kai 6 vads, —~ Kai Gxnvop.2tx Ocod Thy wodkw kai avrov Tov vadv BovAerat elireiv, ta lepoadAvua. 12-14 L (p. 792, 37-39): "H ras cup@opas évopdoas oxéros, das Kkade? thy tobrev aradhayyy. 18 L (p. 792, 30-31): "Evraia rav ypdvov évpddakEav of ‘EBdopjxovra. 21-29 (ib. 43): eis dpos ayidv cov, tovréorw els tiv Ziudv.

A® 2-3 (p, 243, 24-27): Tuo quippe adiutorio ego semper fortis efficior, cuius

etiam bonilate creatus sum. 2° (p. 243, 27-30): Cum igitur tu sis qui haec mihi uniuersa contribuis, ne dirilinquas me nullo ab alio adiuuari praestolantem. 811 (p. 244, 1-5): Idioma est Scripturae et eius propriae, ut quasi causatoria uoce, sub intentione tamen precandi, expraemat magnitudinem eala-

mitatis. 8° (p. 244, 6-9, 11-13): Quia calamitatem tenebras uocat, consequenter libertatem auxiliumque diuinum appellat lucem... more autem suo, ob judicium firmitatis, difensioni et luci copulat ueritatem. 21-93 (p. 244, 14-16): Sion, in quo templum est; solita hic temporum quoque in declinatione commotatio est.

PSALM 43 535 Because you, O God, are my force (v. 2): it is reasonable for me to ask this of you, since you are my Lord, my maker, my champion—in other words,

I am made strong by your help and am shown to be strong. Why do you repulse me? Since it is you, then, who provides me with all this, do not abandon the one with no help from anyone else. And why do I go about downcast while the enemy afflicts me? Do not allow me to continue in a downcast state because afflicted by the foe and suffering such things. The term why he does not use by way of complaint; rather, it is an idiom of Scripture and especially

of blessed David: since we complain in times of deep trouble, he adopts a

plaintive tone to highlight the magnitude of the calamity. , Send forth your light and your truth (v. 3). Since he refers to the calamities as “darkness” and refers to God’s support as “light” in that it frees from calamities, therefore he means, Provide support. The phrase and your truth, as usual, refers to support that is firm and truly capable of doing good. They

guided me and led me to your holy mountain and your tabernacles. By guided and led he means “will guide and will lead,” because how can he say Send if he had led? So it is clear that the change in tense happened in translation. His meaning is, then, Provide me with your firm support: it can free me even from the impending troubles and lead me to Jerusalem (by holy mountain referring to Sion, on which both city and temple were built, and by God’s tabernacles referring to the city and the temple itself, Jerusalem). |

536 THEODORVS MOPSVESTENVS

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PSALMVS XLII

& Stiv%axb%BaBudevos % % £ érdvocov ‘aa i # &% aloixetots ® e ¢of¢* Mera wddw ?év% trois le pan Atrat yeyovores Kal Tov Ek Tijs yiis droAdatcavtes dyabGv eEdKethav emi TO yelpov, awootavtTes ev THs Tov TpoonKdvToV | émmedelas Kal Tov Tis 2%

apetis katop0epdtwv, wacav 0é petiovtes adeds dtomiav. Kpate? tolvuv 7 Ezech. XXII, 3 is as. ef. | Mace. 1-11.

Kadem fere, etsi pauilo strictius, praebent Ambros. C 98 sup. atque Vat. gr. 1422 (ed. G. Mercatt, Varia Saera, p. 111-119); latine, ultima sententia onissa, apud Barbaro (p. 480-481).

Ae 4° (p. 344, 19-22): Tune, inquit, lucis et uerilatis tuae donis potitus (putius ms) et ab ipsis deductus, in consecratos locos introeam. — 3¢ (p. 945, 6-7): Ipse enim est meus saluator et dominus. Argumentum psalmi XLITI (p. 245, 8-29): Post reditum de Babilone filii Israhel inmemores beneficiorum Dei ad peccandi demum studia sunt reuersi. Ob quae facta meruerunt a Domino relinqui et in dicionem uenire regis Antiochi; quo deterrente subditos et profanante (profante ms) consecratos locos, emersit tandem Mathathias ultor uiolate (uinolate ms) legis, Machabeorum pater, in quorum tempora hoc carmen format, adflictiones eorum enumerans supplicationesque connectens. Cf. Pseupo-Bepa (709); Machabeorum pressuras propheta supplicationesque commemorat.

PSALM 44 537 I shall go into the altar of God (v. 4): then, after attaining this and being led by them to your holy place, I shall be able to go into where your altar is situated. Jo God, who brings joy to my youth: I shall then go into you, who have provided me with great joy from of old. By the people’s youth he refers to their forebears; thus, in Ezekiel also he reproaches them for their sin “in their youth,” meaning those who sinned in Egypt.' J shall confess to you ona lyre, Lord my God: on return I shall offer you thanksgiving with a lyre. Why are you disconsolate, O soul, and why do you disturb me? (v. 5): so put an end, O soul, to grieving and be rid of all disturbance. Hope in God, because I shall confess to him: rather, hope in God, because he will provide you with help. My personal savior is my God because it is he who is my savior and my Lord.

: PSALM 44 After the return from Babylon, when the Israelites once again were settled in their own country and enjoyed the good things from the land, they took a turn for the worse, forsaking attention to their duty and the practice of virtue,

and having no qualms about pursuing every excess. At this point, then, |

1. Ezek 23:3.

538 THEODORVS MOPSVESTENVS autév eévtetifev Avrioyos 6 Exipavis mpooayopevdpevos, cai dvadédpors avtous tepBadwv Kkakots téAos Ovew ivayxage tois abt@ vevomopévois Geots’ Bwpov O& év TG vad xabdpicas er’ dvépatt Tév oixetov Saupdvev, Kal érépous te wAeiotous xa’ éxdotyy te wéAW Kai tTéwOV Gvaotioas év 5 tH xepg tov Iopandttév wapaBaivew dxavtas tov watpiov wapeckevace vopnov. Kai onwote Kai ébecotyxer pev 6 bd ‘Avtid you ameotalpevos, Few ExaoTov avayKddwv Kata To apdataypna TO Baothkdv. Kai mpoomdOe 6é

tts Iopanditys os Ooo Kai TG vonw rebapyav tot Bacwéus. ‘Evraiba Gnlooas Marrabias tts ofrw mpocayopevdpevos TG vou, tév te TeOap xa-

10 gat T@ npootaypatt orevoavta toi Baciréws lopandiryv Kai Oioat BovhnOevra aveide Kai tov cEaview tb rpdotaypa Td BaciuKoy éorovda-

kota. Kai ayevoduevos hawrpés trép te toi oixeiov éAvovs Kal Taev Tatpgov vopnwv, oUTw TeAevTHGAs TapédwKe THY dpynv Tots idlos viots,

lovdg t@ émideyopéve MaxxaBaty nai tis éEovatas td Téov Seduxes, 15 Kai rO Katdpyew tév Te Todcuwv Kai Tov Kwdtvov éyyepioas abTG os avopely kai mepi taira éxtrndeiws éyew Suvapévy. Ot wai wodepeiv vwép tod éGvous édduevor Kai bwép Tav véuwv Tév To Oeod, év ToAois Kal duapspos éEntdocOycav Kxaxois, kai peyiotous Oavicavres tokéuous wods te tous Avridyov otpatnyois Kai rovs é&fs SiadeEauévous tiv Bacieiav, 20 pods wore ypdvois woddoits tH Toi Oeot BonOela tpomdcacbat ravtedds tous éyOpois novynOyaav, | éEdp yovtos Kal orpatyyoivros avtév év Trois woAeuols KaTa Tas évtohas tod watpods ‘Jovda Tod Kai MaxxaBaiov. “OBev

on kai MaxxaBator ard tod dpEavros tév brép tot 2Ovous wévev érrekhyGyoav of éx tot yévous, Kata dado xnv wapeypdres kai tiv apyinv Tob 25 eOvous Kai tous bwrép abtis wodguous, éretdy Kai Bos iv mapa ‘Tovdators

and Tév Tap’ abtis émonpov tas watpias KadetoBa Kal To 6E adrév éOvos, @s Kai dd toi Aavid oi dw’ éxeivov olkos Aavid yonuatiev. Evraifa toivwy ta ér’ éxelvow oupBdvra 6 paxdptos Aavid mpopnyrevet TO tav MaxxaBatwv rpdcwrov dvernpas eEayopeusvrev Td éreve yGev wavri 30 Tw éBver wAROos tév Kax@v id ‘Avridyou, Kai éx tot éxeivov mpoadmov ta Tév Yadpov dbeyyduevos. 2ab, 'O @263, év rots daly Ayadyv Axoveapev, of mavépes Apiv aVAYYEtAav Aunty. ‘Topev aoAdddis axnxodres, @ O€orota, TEV warépwov yuiv €&n-

ynoapevev Kai ody érépov twds ddAotpiov woTE Kal amioTHoAat Tois 35 AeyGetor. Ti 0€ yxovoapev éEnyoupévev;

Ae 33-34 (p. 245, 99-95): Non, inquit, externi testes aut praeceptores subdolite (?) tuis nos mirabilibus inbuerunt, sed patres nostri.

PSALM 44 539 Antiochus surnamed Epiphanes came to power over them, enveloped them in different troubles, and, to cap it off, obliged them to sacrifice to what were thought gods by him. He set up an altar in the temple under the name of his own evil demons, raised many others in every city and place in the land of the Israelites, and caused everyone to transgress the ancestral law. At one time there came to power one sent by Antiochus, forcing every person to sacrifice by royal command. A certain Israelite came forward as if to sacrifice and obey the royal command. At this, a man named Mattathias, zealous for the law, slew the Israelite who was anxious to obey the command, intent on sacrifice and concerned to observe the royal command. After a conspicuous struggle for his own nation and the ancestral laws, he died and handed over control to his own sons, giving supreme authority to Judas surnamed Maccabeus and entrusting conduct of the wars and exploits to him as a watrior capable of their suitable management. Those chosen to fight for the nation and for the laws of God were exposed to many and varied troubles; they were involved in mighty wars against the generals of Antiochus and his successors in the monarchy, and scarcely on any occasion over a long period, thanks to divine help, were they able to be utterly worsted by the enemy, since Judas Maccabeus was in command and their general in the wars in keeping with his father’s direction. Hence, those of this family were called Maccabees, from the one who directed the efforts for the nation, succeeding to command of the nation and the wars for its sake, since it was normal with the Jews for their clans to be called after the country’s distinguished people, as, for instance, in the case of David, his successors being styled “house of David.” At this point, then, blessed David prophesies the events of their time from the viewpoint of the Maccabees, who state the multitude of troubles inflicted on the whole nation by Antiochus, and he utters the contents of the psalm from their viewpoint. O God, we have heard with our ears, and our fathers have told us (v. 1): we often heard, Lord, our fathers’ account; it was no stranger’s, such that we should not believe what was said. What did we hear them recount? | The work you accomplished in their days, in the days

540 THEODORVS MOPSVESTENVS 2°, “Eoyov 6 sipyasm gv taic Auéoa abtéy, év fueparg aoyato. Ta Gavpaoia ra érirehecOévra bré cov td wadalov. Bovdera d& ekreiv te év Atyurry, kai ta kata thy épypov cai év Ti yf Ths éayyeXias, apyaias nuépas éxelvas Kad@v" woAAd ‘yap iv ws apos tous MaxxaBaious dpyaia

ta kat’ Atyurrov yeyovdra. [otov évyov qxovoav; 5 3%, H yelp sou Ebvn efwdfpevesy, xxi xaregdrevens abrobs. “Ori 7}

on pyot dvvams npavcev EBvy, tovTous d& éykatéatnoev. Td yap 4 Leto cov, iva etry 20 Kai 4 on OUvapis, OK Exeivot TOdTO Tojoa iayvgav wap éavtév. To dé xatepitevexs oby dwhds elonyayev, GAA édpates kat@xnoas. Efvn dé écadsOpevcag repi tév Xavavatww déyet kai tev ‘Apop- 10 paiwy Kai téiv Aormrév* rovrous yap éEodoOpevcas tiv br’ abrév KateXouevny | yiv wapédwxas trois ‘lopanArras. 3D, “Exdumons Aaobs xat eféBares abrobs. Kai wdyOn d& dvapiOunta

wheiotos Kaxois aeptéBades, wate tovrous éxBadeiv Kai awadddEat Tis vm ékeivous dovAetas. Toro o& Neyer wepi tév Aiyurriov’ éxeivous yap 15 exaxwoev, wore tovtous éxBadretv. Td yap &éBares adrods tepi tev lopanArray heya, avti TOU wate éxBadety adrods éxdxwoas éxelvous.

4a°b, OO yap év TH poupate adtév éxrnpovduncay yiiv, wal 6 Boxziov abt&v obx Ecwcev aitovs. Credy elev Sti COvy dpavicas exelvovs Kato Kigas Kai haovs awwdeoas Ciwows, éexaye: wpds aupdtepa’ Ob yap ev TH 20 Poppata aurév exdnpovounsay yy, xai 6 Boxyiwy abréy obx Eowoev above. Oude yap th oixeig payalpa Ex yov tijs yiis thy KAnpovopiav, — iva etary Srt ov ToAéyou vou vnoavtes EhaBov Tis ys THv KTHOW,— add” Ove TH oixeig ioyvi éayov tHv ab tév Atyurtiwv cwrnpiav’ Bpaytova yap Kahet tyv ioxuv. Bovderar 0€ eieiv Stt ovdevds amydavoay Oot’ oikelav oytv’ %

ovrw yap Kai Iycots 6 tot Navi pera thy tis ys Katdoyeow déyer apos avrovs’ Kat ééBadrev abrds and moocmnmou fpdy, 18 Baorets rév ‘Apoppaimy, obx év TH foupaia cov obdd gv tH tdZ@ Gov.

27-28 losue XXIV, 19. | 7-8 L (p. 803, 1. 2 ab imo): To & zeie osu 08 deri rod “H divas.

A® 2-3 (p. 245, 28-30): Scilicet quae uel in Egipto, uel in herimo, uel quae ingresu terrae repromisionis effecta erant. 22-94 (p. 246, 10-14): Nec terram

-repromisionis patres nostri coeperunt possederuntque iure bellorum, neque propriis uiribus sunt ab Egiptiorum seruitio liberati.

PSALM 44 541 of old: the marvels performed by you in the past. He is referring to those in Egypt, those in the desert, and in the land of promise, calling them days of old: there were many things of old done in Egypt like those done to the Maccabees. Of what work did they hear? Your hand utterly destroyed nations and you planted them (v. 2): your power wiped out nations while establishing them. Your hand means “You and your power,” as they were powerless to do it of themselves; the term planted means not simply “introduced” but “settled securely”; and by utterly destroyed nations he is referring to the Canaanites, the Amorites, and the rest, giving the sense, You utterly destroyed them and gave the land occupied by them to the Israelites. You afflicted peoples and drove them out: you invested innumerable hordes with numerous troubles so that they expelled the Hebrews and released them from slavery to them. This refers to the Egyptians: he afflicted them so that they expelled the others (the clause You drove them out referring to the Israelites in the sense, You afflicted the former so as drive them out). It was not by their own sword, in fact, that they inherited the land, nor their own arm that saved them (v. 3). Since he had said with double focus, You wiped out nations, settled these and destroyed peoples, he proceeds to say in reference to both: Jt was not by their own sword, in fact, that they inherited the land, nor their own arm that saved them. In other words, it was not by their own sword that they attained the inheritance of the land (as if to say, It was not by right of war that they prevailed and took possession of the land); it was not by their own might that they enjoyed rescue from the Egyptians (by arm meaning “‘strength”). He means, They enjoyed nothing on their own account; as Joshua son of Nun said to them after the occupation of the land, “It was he who drove them out before you, twelve kings of the Amorites, not with your sword or your bow.”! | Instead, it was your right hand,

1. Josh 24:12 Lxx (where our Hebrew has read “two kings” under the influence of the two kings Sihon and Og alluded to in 24:8).

542 THEODORVS MOPSVESTENVS 4c "AVN A Skid cou nat 6 Boxyimy cov zat 6 pwticuos toB mpocwmou

gov. AdAa wapeoyéby avrois tatra txd tijs ois Bonbetas, 1b Tis cijs inyvos Kai vr THs chs avtiplews, THs éxupavetas cou’ deEtav yap kahet thv Bonbaav, Bpaytova oé thy icyiv, Kai wpdcwmrov THY ént5 daveav’ pwticuoy ovv mpocwnou tHy avtiAnw tHv awd THs Tot Oecoi éemtpavetas aitois wapacyebeioay. 44, "On ebdéxnoas év xbtots. Kai tara abrois wapeoyéOn éredy dpeoTOV GOL TO EvEepyeTnaat avTois KaTedavn.

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toro Tois mpotépos etrayayov. Ajdov yap dyow €€ wv rovs warépas OovAevovras ovk ddijxas, add’ eppicw tav KaKav, GOwKds te attois Kai KaTagyeow yis, Ott dapevew kai omlerba Oéres TH Hpérepov éOvos.

15 G4, "Ev col tobs é7Op0t¢ vipdiv xeoatiotuev. Arcaiws ov dyot cal viv Ths ons tevEdpeba BonBeias, Gore dyivacOa tots éyOpois tows rperépous, eneiwep autos et kai viv Oeds dpovrivwv tis mpetépas ocwrnpias. Td dé uepxtiodpev, avtl tot Kepaticopev, tovréatt Totiro roiycov, Toito Wapaa you" ovtw yap apydrre tvyeiv juds tovtwv ths ois Bonbeias. ‘Ex 20 petapopds dé eine tév addywv Tév Tois Képact dapyuvopéven. 6>, Kal év 7G ovoueri cov eovlevdcousy tobo emaviatavondvoug Huty. Kai th off érucAjoe Oxatws xatavadocopev kcal eis td pndév Tovs tperépous éyGpous.

7, OO yao Emi TH TOZm pov Erm, xxl A foumaia pov ob oodcer pz. 3 Quoé yap éyw wpoodoxd tH oixela ioyvi Kal wodéuou vopw mepryevdpevos aut KpaTyoat Kal Tuyetv THs aertnpias’ téEov yap Kai popdaiay rotto

a m® ~ % mm om ® oad 3 Prd

Aéyel, dvti Toi Ott ov mpoadoKwpev Teipg TOAEuEK Kpatioa rav éyOpév. 18-20 cf. L (p. 804, 40-44): To xepatiotuey, dri rod duvvotpeda... dd perapopas

TaY Kepaopdpwv, & ToUT@e Kéypyrat OnA@ Kata Tév addiKolvru. , A® 5-6 (p. 246, 16-18): Inluminationem uultus Dei uocat ipsum adiutorium, quod a Deo apparente coeperint. 10-11 (p. 246, 23-25): Qui uis populum tuum non in totum consumi nec penitus interire. 19-20 (p. 246, 30-31):... quod comparatione animantium, quae se cornibus ulciscuntur, expraesit.

PSALM 44 543 your arm, and the light of your countenance: this was accorded them with your help, with your strength and with your support, your appearance (by right hand referring to help, by arm to strength, by countenance to appearance, and by light of your countenance to the support provided by God’s appearance to them). Because you took delight in them: this was accorded them because beneficence to them was deemed pleasing to you. You are my king and my God, commanding the salvation of Jacob \v. 4): giving directions for our nation to be saved—that is, wanting us not to be destroyed and perish, but to survive. He applied this nicely to their predecessors: It is clear, he is saying, from your not allowing the ancestors to be enslaved and instead rescuing them from troubles, and from giving them also occupation of the land, that you wish our nation to survive and be saved. Through you we prevail over our foes (v. 5). So he is right to say also, We shall now receive your help so as to repel our foes, especially since it is you

who as God even now give thought to our salvation. The verb we prevail means “we shall prevail”—that is, Do this, provide it, for it is appropriate for us to receive your help in this (using a metaphor from brute beasts defending themselves with their horns). And through your name we bring to naught those who rise up against us: by invoking you, we shall rightly wipe out our foes and reduce them to nothing.

Not in my bow shall I hope, after all, nor will my sword save me (Vv. 6): I do not look to my own strength and the norms of war to survive, get the better of them, and attain salvation (this being the meaning of bow and sword—that is, I do not expect to get the better of the enemy by warlike skills). | In fact, you saved us from those oppressing us, and put to shame

544 THEODORVS MOPSVESTENVS 8. “Eowous yap Apds x tH OBovray fuss, nat toby prcoverzs Ay.%s oan £ oe r A & % * % x » # % ¥ a e ¥ HAT HG PITS. Kai dei rovs € yGpous TOUS NMETEPOUS Ato yuvy twepiBadrets * ov

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Wpaypata’ vuvi yap év ainyvvy Katéotyoas.

10>, Kat obn éersion év cats duvtuscw audy. Od yap orpatiynoes 15

yulv eis TOUS WoAEhOUS, TOUTEOTIV OUK ETapuvets Hiv év Tots ToA€uots.

Td yap oo &ersvon dvOpwrwetepov eirev ard Tov eis cuppaytav eEWvtov. Td dé tv tats duviusow Audiv, avri toi oiv tats Ouvdueow, iva etry Hptv, —~ Ovvapets A€ywv THY OTpaTiav, WS Kai dypt Tis Ceipo Olvapw Bact-

ews Kadetv eiobayev tov oTpatov. 20 114, “Anéotpepzs fiuds cig tx Oxltm muox tods syOp0b¢ vudv. ‘YroYelptous 0é npds tots éyOpots xatéoTycus Kai raoys ErdAjpwoas aia yuvns, qT TnOnvat TWapacKevacus.

4-6 cf. Paraphrasis (p. 799, |. 1-3 al imo), 18-20 L (p. 803, 24-85, 98-99): Ket Oo wpogépyn év Tols orparedpacw nudv... 1 Savéuse: dé yaw, dvti tod év otpaTeunacw Hudiv ov wapayivy.

A® §(P. 247, 5-7): Frustratione uotorum erub, Kai of prootvres vypks Sinoma ov saurots. Ol yao diweyOas ctaxetpevot mWept Huds Ovomev nuds tHe KaKeioe, ws HBovAovtTo yap éavTots, avti Tov Kata THv oikelav ‘yvepnv Kai Kata thy oixeitav BovdAnow, ovdevds ovros avOtorrapeévov.

5 128, “Edaxxe has @; mpdBara Bowcews. MapeddOnuev dynow vid

gov eis tO avapeioba iwd tev éyOpév woel npdbata ardoya Ta éis Bp@ow «apoxeipeva rots avOpeéros, Kai éroa odtrecOa brs Tév Bovdopeévev.

12>, Kai éy tots diveow didonetpx; 4ux%:. Kai towoirov mepéBares 10 Kakois, wate pevyovTas dlacrapivat tHOE KaKeice.

134, “Anédou tov Awdv cou Svev tuys. Avveywpnoas nds Tatra waoyew, Twavrws ws ovdevds Adyou a&lous mpodedwxds 1G Oavatw kai trois naOnpacw, éx petapopas Tav toi’s adypyotous oixéras dvev tisis mpoiepeévev. Kai éreidy efwev xmédov tov adv cou Xvev tps, TH dkodovOia Tis ib petabopas ypyodpevos émrnyayev’ 18>, Kat ox av m24905 ev rotg AadAzypacw altdv. Touréotw ws ovdevos agiot ovTws mwapediddpueba Tois | éyOpois, kai ovrws rds dvypoww adel

O@s ws av ovdevds ypnpatos avrad\dEacba dEiovs.

148, “Elou apas bveidog rots yeitocw apdv. ‘Emi tovros mapéoxetaa9 Gas nas dvedherOa vb trav éyOpav tév wAnctoydpuv.

14>, Muxtapiopoy zai xarayérAwra tots xdxdo tudiv. Kai bad rév weptoiKouvtwv yAevateo Oar aweroiyxas. 13-14 wpoinevev ms.

13* Paraphrasis (p. 800): ... wéwpaxas qpds év rots ébveot rod pydevds (rofro yap Aéyet Sven tiw%s) ws aypyorous dovAovs, Kal odd’ as d€lovs.

A® 11> (p. 247, 30-248, 2): Apud hostes licentiam dipraedandi nullus difensionis tuae frenabat occursus. 6-7 (p. 248, 4-5): Tamquam aptas ad essum mutasque animantes. 11-12 (p. 248, 8-10): Et tamquam inutiles servos ad mortem tracdi>disti gratis. 18° (p. 948, 11-15): Tamquam nullae esti-

mationi¢s> digni traditi sumus hostibus, a quibus ita trach. Kivnow zepadts ev cots Rast; ‘Eredy robs év cupopais xabeoTéras ciabapev 6pavtes cuvadyetv mo\Adkts Kal THY Kepadiv ouveyas éntvevelv, TOUTO Aéyet Ott oikTov Tois dpdaw aEtot katepawoueba ota trv TOV Kakév UIrEepBoXry.

164. “Okay chy 4 wsszy A tvToonh wou xzxtevavtioy woo éotiv. ‘Al 10

pno. wpo tév épbarpav éxyov tiv évtpomyy, tovréotw bwrd Toi wAIGous T&V Kakav dei evetperdunv Tods évtvydvovTas.

16, Kat 4 aispivy tot xeosdmoy wow éxddubév pe. Kai aicydvys

yuvys érAnpovgnv. [los; | 15 gyoiv éwrnpoOnv éxi trois avuBeByxdot xaxois, evrporys oyot Kai aic-

178, "And owvts tuvedoveos zat xarxdxhobveos. Aad tap éveoihovTwv fot ext Tots Kaxois Kai NowWopoupevev* Katadadetv ydp dyot Td doWopeta Gai.

17). “Ano xposemoy éyfoot uxt txdianoveos. ‘Ard tovtwv gyoiv éveTpeTouny Tv dvecXhovtTwv, TEV oWdopovpEver, TGV éyOpawdvTur, TEV éxt- %

yaaa. 26

BovAevovrwy.

184, Taita mavrx AdOev io) Ayks, zat ob éxzAxOouc0z sov. Tocov~

tev d€ Kaxiv éAyvOdtev ef’ Huds AVOyv cov ovdapds éxomcdpeba. [Mpé-

wet 0€ Tatra déyew trois MaxxcaBatois év abtois trois Kaxoits TO vouw

1-4 Li (p. 806, 5-8): Totadra dé érdOonev xaxd Kai otrws éEdcovera, as ros év ouppopais avyxéorros mepinirrovras Aeyew" Tomita ode of ‘EBpaion mwemdvOaat. 7-8 L (p. 806, 14-15): w.wwetv civ Kxeariy, auvey@s a\yotvras rovs dpavras npas.

Ae 16* (p. 248, 17-21): Ac si diceretur In obprobrium parabulam uersi sumus ad omnem infelicitatis commemorationem, ut nostrum occurrat exem-

plum. 7-9 (p, 248, 22-24): Mos quippe iste est misserantium, ut commotu capitis dolentia ingemescentes... 164 (p, 248, 97-249, 1): Pro doloris pudorisque magnitudine, omni tempore oculis aliorum uerebar occurrere.. 16° (p. 249,

3-4); Ignominia ecalamilatis inpletum se dicit. 93-95 (p. 249, 9-11): Apta est nox Machabeis, qui inter magna pericula possiti zelum tamen legis habuerunt.

PSALM 44 549 You have set us as a proverb for the nations (v. 14): our fate proved to be of such a kind and so familiar to everyone that people always mentioned us in proverbs, saying, Such-and-such people suffered what the Israelites did (people normally citing in proverbs those who fall victim to intolerable misfortunes, saying, So-and-so suffered such a fate). A shaking of the head among the peoples. Since on seeing people in a calamitous state we normally

sympathize and repeatedly wag our head, he means, To the onlookers we appeared deserving of pity on account of the extremity of the troubles. All day long my humiliation is before me (v. 15): I had my humiliation ever before my eyes—that is, Under pressure from the multitude of troubles I was ashamed to meet people. And I am covered in blushes: and | am filled with shame at the troubles befalling me; I am filled with humiliation and shame. How so? From the sound of the one taunting and slandering (v. 16): from those taunting me with the troubles and abusing me (s/andering meaning “abusing”). From the face of foe and persecutor: because of these people’s taunts, abuse, hostility, scheming, I was ashamed.

All this came upon us, and we did not forget you (v. 17): though such ereat troubles befell us, we did not at all leave you forgotten. Now, it is appro-

priate to say this of the Maccabees, who in the midst of the troubles were zealous for the law. | And we did not do wrong by your covenant. Aquila:

550 THEODORVS MOPSVESTENVS 18, Kat obx adiznoxpev ev hxfyxn ov. ‘Acddas Kal ode thevodusba év Stialtnn cov, — iva cian Ste Tév voptuew cov, dv dbov mpds nas, ovdév nduyjoapev, ovdév Tapedvoapev, ovdév apeTpéYyraper.

198, Kai ob% anéory sig te oxicm 4 xapdia ayy. Kal rots Aoywrpois 5 ov anxeotpapnuev eri TO yetpov, ovde tapetpéapuev TL tis Tod vdpoy THPHO EWS.

19>, Kat ébéxdwag ta; rpiBoug Avdy axd tH; 6905 cov. Kacror puoi tocouTev piv cupBeByxdtwv Kaxév, arep ikava xabeotiHKer tapatpéfrat nuGv tous Aoyiaopovs awd Tis ofs evyapiotncews. Td dé t2éadwas, iva 10 etry Ott Tabetv ovveywpyoas toaita, dp’ dv Kai TovTo wabetv cuveys(OHOGS.

208, “Or. sranzivwoxe 4u%s, tv TOM nxaxocgsus, Eféxdwvas dé rd ovy-

xopynOyvat nds tarewobijva bwd tot whyOovs tHv Kaxav. Td dé éy tonw AAROGEOS, iva Elin ev KaKwCEL.

15 20>, Kat émextdupev yuk oxiz Oxvdtou. Kai xatéAaBov yyds dyot xivduvat éyyiovta wpodevivres tov Odvarov, dd too tiv oKav Tob cOmaTOS WpodeKvuvat TWapovolav ad’ ov mwdvrws daroreecirat.

214, Ki émsrabdoucba tot avéu.atog tot Osot yydv. Crredy efrev dvwtépw Ott Ovx éwerxOoue9% cov, caro: peydhuv évtev tev cupBeSnxdtev 20 nuiv xaxov, éevtrai@a pyow ort Et éxidabdushd’ cov, & déorwora. 21>, Kat ci denetdoxpev yetpxs tydiv zpdg Aedv &dAdtotOv. Kal ef eTEpw gnoi Gem rAaTpeioa wpocbéucba. i9 v. 184. 10-11 ovveyo mes.

3-6 L (p. 806, 29-31): ot8é wepi ta mpoardynard cov éyevoueBa dducor, oda Hs dwevavrias #\Gopev Aoyiodpeva: GTi éyxaTré\ures nas. 8-9 L (p. 807, 2-3): & ixava

nv éxrpéyvat nds awd ris odof cov. 9-11 cf. in Oseam VI, 5 (P. G., LXVI, 161 1-3). 16 ef. Paraphrasis (p. 802, 3-4): Lad bavarsy, deri rod xivdvver wapawhyfowor Gavare.

Ae 9-3 (p. 249, 19-14): Legitima tua nee sub terrore nimio temerando. 19° (p. 249, 1416): Neque .offensi tantis malis aliquando de obseruanda lege contempsimus, 8-9 (p. 249, 17-20): Ea nos adflictione passus es uexari, quae eliam corruptionem posset nobis religionis operari. 20° (p. 249, 94-97): Vmbram mortis periculum uocat, quemadmodum corpora uicina esse et inminere umbra prius uisa testatur. 214 (p. 249, 98-31): Cum etiam talia pateremur, secundum quod supra diximus Ht obléti non sumus te.

PSALM 44 551 “And we were not false to your covenant,” as if to say, Your laws, which you imposed on us, we did not break, did not infringe, did not transgress. Our heart did not turn back (v. 18): in our thinking we did not take a turn for the worse, nor did we transgress in any way the observance of the law. You moved our steps from your way: although such awful troubles befell us, which were sufficient to make our thoughts stray from giving thanks to you. The term you moved means, You allowed us to suffer such things, as a result

of which you allowed us to suffer this as well. Because you humiliated us in a place of affliction (v. 19): you moved—that is, you permitted—us to be humiliated by the multitude of the troubles (in the place of affliction meaning “in affliction”). And wrapped us in the darkness of death: dangers betraying the approach of death laid hold of us (a figure from the shadow that betrays the presence of the body that, of course, produces it).

If we forget the name of our God (v. 20). Since he had said above We did not forget you, here he says, Although there are great troubles that have befallen us, if we forget you, O Lord. And if we have spread out our hands to a foreign god: and if we devoted ourselves to worshiping another god. |

552 THEODORVS MOPSVESTENVS

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evFr.)T@ Babe oytopois éxtotaca, iva ein Stt Doi pdptupr xé ‘yonpat %

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Tov py wapaBePByxeévat.

234, “Ort Evexd gov Aavarodmela Gdnv thy tyéoxv. Adrds ofdds gyow 5

a Ct: TAA HF Ola %dvona » asOiyveKws PY aeTots oe,Oavadrols fava TreptOT! OL 106 ovdEv ial ETEepov GAA H Cla TOa: Gov BadAcuea.

23°, “Ehoyicnpey a; npohara opayts. Kai did oe brd trav éyOpav ds mpopata avarpoupeBa. Taryn 6é éypicato tH paptupia 6 dwréaTtoXos, oby

ws wepi avtav | eionpevy bd tot Aavid, add” os appotrovoyn Kai é1' 10 avtav ovK éhatrov AéyeoOai, dow Kai wAcioow vxrép tot Xpirroi wepieWtHTOV TOIS KaKOls.

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24a, Essyépontt * Ga ct UTEVOLG, Kupte Avéporwarepov Aeyet ° KwnOntt eis Bonfeav nperépav, péypt wore paxpoOvuets; Td O& ta ti Srevots,

Kipuz, LUupayos “Ive ti a3 6 Snvady ci, déonora. 15 240, “Avadornth xat ph anwar sig té03. KwyOyrt wpds BorOcav rue

Tépav, Kai fy wavrTeAGs nuds dwoppibys.

(258, “Iva ti To Tpdcwndv cou anootpsoets; Maioa tis kab’ yuav dpyis,

ano tév épyfoudvev kai Ta pdcwKa arootpedpsvrewy: 25>, “EmthavOavn tig atwzias Apey xat t%¢ Dtbens Apadv. Maioa xai 20 tod KarappqOupetv npav év ovppopais Kai OrAdfeow eEeralopévev.

26%, “Or étansivaly sis yotv 4 buyh adv. Kai yap péypt tHS ‘yIs aurigs xatnve yOnpev. F

260. “Exoaryin sig yy 4 yasthe ddy. Kai id tév éyOpav KateTraTOnpev wpyvels, as avTnv pov THY yaoTépa TH édade TpooTayhvat. '% 9 Rom. VIIT, 36.

{1 airav] “tt. wy in rasura (ex 82); aliquid fortasse deest. A® 28” (p. 250, 9-15): Tamquam inermes pecodes sic tibi crediti trucidamur ab hostibus. Vsurpat hoc testimonio etiam beatus apostolus Paulus tamquam simile, non tamquam proprium, quod non minus Machabeis quam apostolis conueniret. 16-17 (p. 250, 93-24): Mouere ad iuuandum nos. 26" (p. 950,

28-99): Vsque ad solum inclinati sumus. 26 (p. 950, 30-251, 1): Adeo ab inimicis nostris prostrati sumus, ut uenter noster humo uideatur adfixus.

PSALM 44 553 Will not God find this out? (v. 21). Will you not, he asks, make a personal search for this? After all, he knows the secrets of the heart: you know our deep thoughts—as if to say, I call you to witness that I have not transgressed. Because for your sake we are being put to death all day long (v. 22): you yourself know that we are always exposed to death for no other reason than your name. We are accounted as sheep for slaughter: for your sake we are done away with like sheep by the foe. The apostle cited this text,’ not as though there were reference to them by David, but as no less suited for citation in their case as well, insofar as they fell foul of numerous troubles for Christ’s sake.

Wake up! Why do you sleep, Lord? (v. 23). Speaking in rather human

fashion, he means, Be moved to help us; how long will you be patient? For Why do you sleep? Symmachus has “Why are you like one sleeping, Lord?” Arise, and do not drive us off forever: be moved to help us, and do not completely cast us off. Why do you turn your face away? (v. 24): bring your anger against us to an end (a metaphor from people in anger turning their faces away). You have forgotten our poverty and our tribulations: stop ignoring us in our misfortunes and tribulations. Because our soul has been humbled to the dust (v. 25): we are brought down to the very earth. And our stomach is stuck fast to the ground: we have been made by the enemy to fall on our faces, so that our very stomach is pinned to the floor. | Rise up, Lord,

2. Rom 8:36, in reference to the tribulations of the ministers of the gospel. Theodoret unaccountably omits mention of Paul’s citation, as had Diodore (but not Chrysostom).

554 THEODORVS MOPSVESTENVS 27%, “Avazota, Kipre, BofOycov ajyty. AreyépOyt: roivwy wpds BonOeav npetépav.

27>, Kat Abvpwoa yyk; Evexev tod dvéunards cov. Kai awdhAaEov yas Tév KaKGV TOUTWY Oia TO Ovoud Gou TO ExtKeKAnpevoy ep’ Huds — Girep Kai

5 viv uBpiera toaita wacydvtev jpav — xai tote OoEacOyoera éreadav anahhayevres tav cuppopev év dvéce dia THs ons katactéuev BonGetas.

PSALMVS XLIV Ev rovre mpopyrevat TG. Wade ta kata tov Xprtdv, mpoayopetwov Onws pév wodAov’s wpoodgera te Adyw Tis OWacKadias, daa Cé Kaj 10 xarop8uce wapayeyovis, Kai ths éxkAnoias tTHv GvoTacw, qv awd Too

cuvabpoispatos éxomoaro tév motév. Mvypoveta dé xai tav avevpaTK@VY YyaptcpaTwV, Tis Te wapacyebcions bw’ altod Owpeds Tois ayiois, Kai THs apetis. ws wohAny év tH éxkhyoia deEopevwv tHv éxidoow. “Erepa Te Goa TouTos dxddovOa Aéyet, pdha THv Tepi abrav mwpody\telav axpl-

15 Berraryy rotovpevos. “Apyerat oé ard wpooriwv, Kai Thy mpdppnow pera WOAAHS wotetrat THs TaEews. [Ipowextéov ov axpiBis tH épunveia, wddoTa émetdy kai waparpérew lovdato: roApGor tov yradudv. MuOuxwrepov, paAdov d€ katayeAaotérepov avrév éExyoupevoi— ois ovdé rporéyew éypiv — odtw

yAcuys a€iav thv wpoytetav td ye éx’ avrots aropatvev toApoow * eis 20 yap tov LodNovnavra Kai Thy TovTov yuvaixa BovAovrat cipfoOa Tov yahpov. Tl 0° av ein tovrouv yeipov wpos avotay TO Toi wvevparopdpov Tas

pnoeas eis TO pydév éxrpérev, Kai eis vuvous Kai éyxdma yuvaiKev Kai 4 Paraphrasis (p. 803, 19): dia rd cdv dvopa rd drixexAnpévov éb’ nuds. 8-20 Li (p. 831, 27-29): Apidykws otv eis tov Xpirrév 6 Wadpds dvadéperat, xav ‘EBpato: Piahwvrai eis tov Lohopavra eipiePat.

| A® 27> (p. 951, 7-18): Quod et super nos inuocatum est et quod ab istis nunc contumaciter profaneque dispicitur; quod solum gloriabitur, cum post tantam disperationem per te fuerimus de calamitatibus liberati. 8-16 (p. 951, 16-31): In hoc psalmo profetat ea quae de Christo sunt, quemadmodum uidilicet uerbo doctrinae suae plurimam multitudinem congregabit, quanta etiam perficiat miranda, constitutionem eclesiae decursu fidelium conparandam. Facit etiam commemor.wtionem donorum spiritalium, quae fidelibus quibusque largiltus est, et quod moralis uirtus per institutionem euangelii creuerit. Horum

omnium praenuntialionem sedulo persequutus praefatur aperte multumque ordinem in praefatione ipsa custodens. Pseupo-Brpa (714): Propheta de Christo ad Ecclesiam dicit.

PSALM 45 555 come to our aid (v. 26): arise, then, and come to our help. And redeem us for your name 8 sake: and free us from these troubles for the sake of your name, which has been invoked upon us, and which even now 1s being insulted by these sufferings of ours. It will be glorified at the time when we are freed from the troubles and given relief through your help.

PSALM 45

In this psalm he prophesies events concerning Christ, foretelling how he will attract many people on the basis of his teaching and, as well, all that he will accomplish by his coming, including the establishment of the church by achieving the assembly of the faithful. He mentions also the spiritual graces, the gift provided by him to the saints, and the virtue of those in the church who experience a great increase. He also mentions other related matters, giving a very precise prophecy of them, beginning with the introduction and delivering the prediction in a very orderly fashion. So we need to attend precisely to the commentary, especially since Jews presume to distort the psalm, turning it into fairy tales, or rather an object of derision, of which no heed should be taken. Thus, they presume to present the inspired writing, at least in their view, as deserving of mockery, taking the psalm as referring to Solomon and his wife. Yet what could be a worse example of folly than this, reducing the sayings of the inspired author to nonsense and to the praise and commendation of women and | what follows from that, by interpreting the

556 THEODORVS MOPSVESTENVS 60a TovTOLS ErETal, KaTa THY Exeivov yvapnv Epunvevonevov Tob yarpot;

Taira pév odv Kai yedav ws pvOddn wpoofke, tpocéyew 86 det aavtev evexev TH TOU Yadpov éppyveia axpiBéorepov.

29, "Egnpedcato 4 xxpdiz wou déyov tyabdy. Karadetrw mpd tav dhAwr

amavtwv avtols To mpooimov. Ajdov yap évreiOev Stt tiv Tot Waruod 5 TovTov wpopyteiav avayKatotépav tera wacév Tey év TOIs NoLTrOis yrahpots mpooayopevcewv. EF av Bovdcpevos deTEat tév Aeyouevev tiv brepoynv, npEaro Aéyew “Efnsebzazo 4 xxpdix pov dOyov ayxbGr* ob yap etzolev Ott TO pev TOU LodopudvTos Kai THs TovTOU yuvaikds eyKaptov Adyos Fv ayabds, — oi 6€ kata tov ‘Elexiav 7 rdov adv Hpoayopevovtes ov ToAAG 10

TovTov KpeiTtous étvyyavoy, wate a’to’s d&whjvat tovTov Toi mpootwiov, — aA Gpws devs To péyeBos Tav ev TOE Wadu@ ToiTw héyec Oat pehAovtwv 6 paxdpios Aavid tovTw Kéypytat TH Tpootpiy.

Ti 0’ av ein petvov tev Kata Tov Quid itaque inuenietur maius Xptorov, ov’ obwep toaa’ty pera-~ his quae a Christo facta sunt in 1s Bokn tijs oixovpévyns yeyévyrat, wav- tanta mundi commutatione omTw exeyvexdtev Tov Tév OAwv Oedv, nibus agnoscentibus, Deum uni-

kai evoePeias kai apeltys éxyedei- uersorum et pietatis atque uirtuofa éxroviaxdétwv, kai Oo€alévrwv tis diligentiam habere festinan-

nev tov tod Qeot Movoyevy, aro- tium, et glorificantium quidem 9 Oovrwy 6é Kai tiv mpérwovcav Dei Vnigenitum, exhibentium mpookivyow te ay [lvevuart’ vero sancto Spiritui condignam ép ois 6 paxapios Aavid épacxey adorationem; pro quibus beatus "Egnps0gzro A uxadizn uov 2éyov David ait: Eructavit cor meum

xy xbov ; uerbum bonum ? 5

To yap engsbgzt9 Bos avt@ Aéyew dtrav BovAyTat tiv wpds Ta Aeydpeva THs Kapdias ovyxataJeow Oexvivat, érednrep katwOev éx tobi Badbous 4 Epuyn wepuce yiver Oat, Kai hws Stav tev Aeyouévwv TS dvayKatov TaptoTyoW, emedy Ta Toaita an’ abtis ws eiweiv ths Kapdtas tis POEyyerat

paddov ouvriGéuevos Tots Aeyouévots Oia Td oixetov avtev péyeOos. ‘Evraiba 30

your, dow kai petlova nv ta eysueva, ovde efwev tEngebtavto te yethy

{4-25 Quid itaque — bonum affert Facunpus Hermianensis, Pro defensione trium Capitulorum iX, 1 (P. L., LXVIL, 7399-9). 30-979, 9 ef. L (p. 881, 39-42): “Iva yap 16 peyahonpents xal éviidberov wapaotiocy TOv AeyOnconévev é€npeiy Gai @yow ov Ta yethy, G\Ad thy Kapdiay.

Ae 26-28 (p. 252, 6-10): Eructationis uerbo utitur, cum intentum ad ea quae dicenda (dec- ms) sunt monstrare uult cordis affectum, el non tenere labiis sed de intimis praecordi, Atym tya tx Epyx pov 7 Bxovdet. Adre Gyot tH Bxordrst Adyoo tx Eoya wou, trourdot: re Xpiot@, Epyov éavtoi Kadav tiv apodyreiav 10 Ot ys émaideve tovs aweMopévous, — ws Kai 6 dréatoAds myow Obx sip éhebbepoc; obx sini amdotodog; ob tb Epyov mov dusts gore év Kupin; xal adayot Kt tig éxioxoniis opéyerar xadod épyou énQupet, cai ddAa you jepi dwWackdAwy Et tivog tb Epyov pevet 8 emaxodépncev, pradov Avera, ef tivog vd Epyov uxtaxancerat, Cnurobjceras Kal ta é€fs, — éwedyiep aaras 1b ™poyepiopos yapire wavevparmy eis oixodopnv érépwv yryvdpevos épyov

kaheita. “Epyov yap éorw 6 éplydfeoOat xai émrredeiv tov mpoyerpt(ouevov pooner wpds Tiy étépwv wmédciav, OwEp awd THs TOD dodTEA~ Aouevou omovdss te kai paObupias i éwawerdv i Yextov Tov éyyerpitdue-

' vov kabiarnow" ovtw xdvtai0a toy« oixeta Kxadel tiv mpopyretav, Hv 2 eipyateTo TH Yaprrt TH TvevpaTiKA mwpds Tv érépov wdédeav. Tas odv viv mpoayopevces autav gyow avaribepuat, ovK doyoAG wepi érépous.

[lés; ‘Exedy ta wepi avrot’ awpoayopevew pédret, aitG obv déyo, TovTéoTW auT@ adpopw tov viv dAdyov, eis avtod déEav arotovpevos THY mWpo-

ayopevow Ta epi adrov wpodyrevwv. Od yap, as tTwes onOnoav, érépov

% eotl mpoowmov to Atyw ty@ th Eoye pov tH Gasthet, bs toi Oeoi Aéyovros epi tot Aavid étt alte pédAe Aéyew ta Epya. Baci\éws yap évraiba év wheioot péuvyta téwots— “Evtewov ydp yor, nut xarevodod xat Bacileve gv xzodiz tay éy9edy rod Racihéms, wai A26Sos eb0brntos 4 AeBdos tas Bacthelas, xal eniGupnce. 6 Racists tod xadhous GOu, Kai aneveyOncovrar th Bacidet mapQéves onlew ath: — cal Baot-

Aicons dé péuvytat, Baoiéa pév xadev tov Xpiordv, Bacidooav O& tiv ano tiv miotév auveotécav éxxdyotav. Ajdov O& Ott wepi toi abroi cavtaiba Aéyer Bacihéws* Gv yap av ou’ dAwv vonrwpev Aéyer Oat Bacdéa, Tov aurov Ondovdrt Kkavraiba eivat tov Aeyuevov TapadeEdpeOa. i Ps. CAVITY, 171 10-11 I Cor. IX, 1 121 Tim. 1,1 18-141 Cor. Dl, 1415

27-28 v. 58 v. Ge v. 7b 99-30 vy. 128 980 v. 15s,

. A® 2-6 (p. 952, 12-16): Sicut refic BG ops. 2, 34

15 abrois conieci (ef. p. 281, 31), airod ms.

PSALM 45 561 in response to those Christians who are of such a mind as vehemently to sup-

port the Jews’ malpractice by introducing a change in person; if this were conceded, it would be easy for the Jews to distort the true sense of the psalm entirely, as is possible to see in the rest of the commentary, especially if they were to take the king in the psalm to refer to some person other than Christ.

It emerges, then, that this is said not by God to David but by David of

Christ, whom in all the verses of the psalm he also consistently calls his king. A change of persons is not at all in keeping with the true sense of the psalms; it is not right to pass over this point, especially in view of Jews using it to distort the true meaning, and as it serves as a precise demonstration of the contents, the risk being that some of the faithful may be brought down by the wiles of those wishing to interpret most things simply and solely by guesswork. The apparent meaning—or, in their view, the real meaning—is found when it turns out that the author is speaking about different persons. There is a change in person, so they claim, intending us to concede that this is the case, whereas nowhere in the psalms does it occur in this way, that sometimes the author speaks to God, and sometimes God speaks to the author. Instead, when he is discoursing on certain things—presenting himself as a leader or prophesying the future—on the basis of the theme of the verses in every case he inserts what is said by God consistently with the matters on which he is discoursing.

You see, it is his custom to use the word to mean the action, as has frequently been demonstrated by us, sometimes in the case of human beings, sometimes in the case of God. For example, in the verse in Psalm 2, spoken on the part of the man assumed, “The Lord said to me, ‘You are my son,’ ” he means, He gave me a share in sonship; and the verse “Because he will speak peace to his people’*—that is, He will provide us with peace. And often from the sequence of events, as in his wish to indicate something done by God, he ascribes to him a speech as though he were speaking or declaring or even ordering, without supplying the words “he said” or “he spoke.” You see, in the case of human beings he uses the words “he said” to mean the deed (for example, “He said in his heart, ‘God will forget,’ ” and “He said in his heart, ‘He will not search,’ ”’ meaning, He behaves as if God were not searching for unknown things).° Sometimes, in accordance with the movement of thought he does the same thing, as if certain people were speaking, but without putting “he said” or “saying” (as, for example, in Psalm 2, “Let us break their bonds’”);° instead, it is taken from the action, as if to say, They did it, and this was the purpose of the action. |

4. Pss 2:7; 85:8. 5. Ps 10:11, 13. 6. Ps 2:3.

562 THEODORVS MOPSVESTENVS 6 oxords — ovTw Kai éxi toi Oeot’ Aéyer pév te Tolotrov éviore ad Tou mpaypatos wepiantov av’te pwvyv, ob TiOyot Oé TO et wev, ard Kowol voeioOa KataAyravey adré év ty tot Adyou dKodovbia te Kai tage, — oiov év T@ Aa’ Adyar pev twa éx tov ‘Eexiov ws av év TG Kaipe@ 5 THs dppworttas e€opokoyyoapévov wepi tijs duaptias, ab’ ys cis Thy adppwoTiav KaTémecev, UTED Ths KOIWAS aTdvTwY wpedrcias Ta Kat’ Exeivov éEn~-

youpevos. BovAcpevos Oé eizeiv tiva wapéye Kiptos rots é€opodoyou-

pevols vrep av nuaprov, Pwvnv avr meprriyow, ws av talta rome éxayyenanevy Kal dyor Xuverc ce xal cupbiB oe év 606 taben F 10 mopevon Kai ta é€ys, avti toi Taira oé a’re twéoyero 6 Oeds iwép tis eGoporoyjoews, iva ein Gtt tara womae,— Kal od mpoaeOnke TO elwev, amd d€ tis tév cipnuévev dxodovOias rpocemwoeirat Ott pds ta tov Elexiov pyyata taira cizev 6 OQeds. '» Our kai év 7H 00 radu@ “EZouoroynsiy28& cor, @ @edg dyaw, &015 Pohoyncou.sh% Gor, SenyAcopxe maven tH Oaupsore cou Gtav AdBo AMLGOV,

eiita ws éx tov Qeot “Eyo cbObtntas xow&~+ roto yao Ondovért ov Tepi tov mpogpyrov dyaiv 6 Oeds, GAG wEpi érépwv — ws Kai éwayayanv “Ere

A yh wai mdvres of natorxolvtes év abty, wddw as éx toi Oeoi dyow ‘Fy@ éoteptmsa vols atbhoug abtas. Kal ddws 9 Soxotoa évaddayh Tot 2% mwpopyrov cuupeviav éyew twa awpds THv aKxodovBiav édetha téV eyo-

pevov, womep ovdv kavravOa, éweidy elwe Atnyhooua te Savuand cou Otav AxBw xatpdv, é€ys Aéyer ota Pavudoia — ya ebObratT as xpwe (rovTéaTW OTt TovTO Eimas Kai ToiTo wot émnyyeiAw, iva einyn Ott éroinGas) eita du pécov wapevOeis, dorep odv EOos abTG — Td itdun 4 YH eat 95 TkvtEc ol xatotxolvTes Ev alta, dxoAovOws empyayev “Kya éorestasa rods

atbhous abt. Evraida pévro: Atyo ty ta Epyx uov tH Bactiet ov aepi érépov

Aéyet, ada aepi avtot tot xpodpyrov, kata Tos ovtws Epunvevovras — OnEep ovdapot evpioxopnev év trois radpots’ ovdapyotl yap Aéyovtds tt TOD 30 Aavid wpds tov Oedv, 6 Geds wadw drroKxpwopevos Aéyet Wpds adrov.

‘Odws 66 ef rrov 4 Kat’ abtois doxoica évadd\ayi Tob awpocwToV evploKeTal, Kata Toirov ovaa patverat tov Tpdwov’ TOU wpodrrov, év TH efnyetoba ta wepi érépwv, wapeuBadddovtos éx tis tév NeEyouevev daKo-

Aoviias ta wept avtév éxelvov, epi avirep Aéyet, ws éx tol Ocod eipy35 péva, axddovOa évra Kai trois Norwois waot Tois wepi éxeivov AeEyonévors wept wv wotettat Tov yrahyot thy Urdeaw — Kai Todto Oé wowivTOS, WOTE

Tt mpaylev 4 yevyodpevov eiteiv, dia TO ab Tov oikeiov itwyaTos cvvex@s and tov mpdypatos pevyv avaturoiv, iv TO wolotvTt wepiriOyow.

Kai totro pev ws wpds Tovdatovs pddtota Hpiv weXpws érrrerypyrat. 4 ss, ef. supra p. 139 9-10 Ps, 31, 8 = 14-19 ps. 74, 2-7».

PSALM 45 563 So also in the case of God, while he says such a thing sometimes by associating the word with him from the action, he does not use “he said,” leaving it to be generally understood from the sequence and order of the discourse. For instance, in Psalm 31 he tells some things from the viewpoint of Hezekiah in the time of illness confessing his sin, which was the cause of his falling ill, explaining his situation for the common good of all. But in his wish to say what the Lord provides to those who confess their sins, he attributes to him a speech as if he were promising to do it, and he says, “I shall instruct you and guide you on this way that you should travel” and so on,’ meaning, God promised this in return for the confession; as if to say, He will do it—without adding “he said,” yet from the sequence of thought it will be understood: In response to the words of Hezekiah God said this. Likewise also in Psalm 75, “We shall confess to you, O God, we shall confess to you, we shall recount all your marvels when I seize the oppor-

tunity”; then, as if on God’s part, “I shall judge uprightness,” which God says obviously not with regard to the author but with regard to others, and so he goes on, “The earth is wasted and all its inhabitants”; and again on God’s part it says, “I established its pillars.’® In general, the author’s apparent change ought bear some consistency with the movement of thought, as in the present case as well: after saying “I shall recount your marvels when I seize the opportunity,” he goes on to say what sort of marvels, “I shall judge uprightness” (that is, You said this, and you promised to do it, as if to say, You did it), and then made his customary insertion, “The earth is wasted and all its inhabitants,” and logically proceeded, “I established its pillars.”

In this case, by contrast, he says I tell my works to the king, not of someone else but of the author himself in the view of those taking it this way—something we find nowhere in the psalms: nowhere does David say something to God, and in reply God speaks to him.’ Generally, if what strikes them as a change of person occurs anywhere, it emerges in reality to be of the following kind. In commenting on matters affecting others, the author in the course of his treatment inserts matters affecting those same people, of whom he makes statements as if on God’s part, which are in keeping with all the rest of the things about those of whom he develops the theme of the psalm. He does this so as to mention what has been done or will happen with a view to framing words on the basis of an action in his habitual manner and attributing it to the one delivering them. While for our own good we should be on the lookout for this in opposition to Jews, | it would suffice to prove 7. Ps 32:8. 8. Ps 75:1-3 LXxx.

9. Cf. Pss 60; 82; 108 for an oracular response by the Lord to the psalmist—a feature of “prophetic psalms,” in Sigmund Mowinckel’s term.

564 THEODORVS MOPSVESTENVS [pos 0€ tovs Xptotiavous, ei kai tobto yiverOa éyywpet, avtapKes iv évratfa deiSat pydeuiav évaddayiv yeyevgaoOa to woddayou TH Tob Baottéws mpoonyopiav ev TE WaAdu@ Kemévyv ebpioxev. “Ov yap dv dibdov

yvopiowpev Pacréa, Ophov Ott Tov adrov Kai évtaiOa voycopev, 4 TapaPUcpoipev GAyv tot yradpou thy didvoiay viv péev obtws viv Oe érépws 5 vooivres * €otat dé eirep Baciiéa évraiba éavrov Kael, Kata TOUS OvTWS eEppyvevovtas, év ravti te Waku@ epi Baotéws éavTod Aéywv, Kai ovKErt

toi deandtov Xpctot, @ on Kai povw td éEjs dpudtrev Sdvata. “Ev Towuv mpdcwmdv éott dwAov* ewe ov elev Ott Atyw bya tH Foye ou TH Laorhet, — ove gv O€ éxeivos ixavos Ta tov Baotéws brayo- 10 pevew, — erayet’ 2H yiGosx wou xtdhzwos yoxwurtéms ofuypzoo. O yap xthapndeirat peAavos, detrat dé Kai tod ypapéws ws Kai Td pédAav alto émiBPdr~

Aew Kai xweiv wpos tO éxtuT@oa ta ypdupata. Tyv pév obv yOooav éOnxev ev tafe Kahduou’ ypapparéa Oé Kadet td [vetpa td aytov, iv’ év 15 Xepg HEhavos I] Ta Evrurovpeva bd tod [vevpatos. Td yap MMveiua, os TIS Ypaeis apiotos, — ToiTo yap déye ypappatéa, —- dtkyv féAavos tAypécav thy Kapdiav tév Tis dwoKadiyrews vonpdrov, éxeiOev wapé yet TH

yAdoon Aotrov to bbéyyerOai te Kai Gowep yodspata Siaturobv ois Aoyos Kai OtapBpoiv trois Bovdopevors déyecOar tiv éE adbrev opéheav, 2 Toto obv BovAerat ciweiv Stet ovx oixeia » yAOrta POéyyetar vonuaTa,

GAG tis awoxahiyews tot [lvevpatos* didwep a&idrictos Hiv ta TOO Bacitéws éEnyouuevos.

Cirrav 0é yeuypartins ozuyezsou, édake Kai th Suvaroy tis tot [lvevHaros évepyeias Kai TO evBeTov tijs oiketas yAdrtys. Kai yap éEvypdpos %

ypappatevs towitos awd tis émortipys cabéotnxe Tijs oixelas, | kal 6 xtru2.05 To ToLovTov €€ avayKys TowiTds éotw wate SvvacBa avahéyew

Th téyvn tol ypadéws. “Hv 0& tis yAOérTys Toi mpopyrov td etPerov OUK a6 Tis oixetas oTpodijs, GAA’ awd Tis evOUtyTOs Tis Ciavolas. Taba Mpooyagapevos Kai éxndayeis pév mpdtepov TO péyeHos tév AéyecOar 30 ped\AOVTOV, Tomoapevos 0€ GuvTdpws Tot peyeBous aitév thy adwédaEw Kal THY mpds Tovs Aourous Tov Wadpdv Stapopdy Te eiweiv Stt sTepi

avrov to Baowréws pbéyyecOa péddrct, tore a€idmirov éavtTg@ Kataoxevacas Tob dvvacba PbéyyeoOa epi tév TolovTwv ard Tob ph Ta tia 1 avradpxys ms

15 L (p. 832, 25): [pappareis ov 16 [Mvetua, ddr caddy.

Ae 24-98 (p. 952, 20-24): Ac si diceret Lingua mea impar est tantae adnuntiationis, sed ministerium praebet Spiritui sancto et tanquam cuidam seribae docto calamus aptus obsequitur.

PSALM 45 565 to Christians, even should this happen, that no change has occurred, the evidence being the appearance of the word king in many places in the psalm. In fact, if we identify this king throughout, it is clear that in this case also we shall take the view that it is the same king, or else distort the whole sense

of the psalm by taking it one way now and another way at another time. If, on the other hand, it is to himself he refers by king in this case, as those commentators claim, he speaks of himself as king in all of the psalm, and no longer of Christ the Lord, to whom alone the sequel also can be applied. There is, therefore, one person throughout. Since, then, he said J tell my works to the king (he would not have been

up to dictating the king’s affairs), he goes on to say My tongue the pen of a rapid scribe. The pen, you see, requires ink, and requires also the writer to put ink on it and move it to inscribe the letters. So he used his tongue in the role of a pen, and by scribe he refers to the Holy Spirit, so that what is inscribed by the Holy Spirit takes the place of ink. The Spirit, you see, like some excellent writer (he calls him a scribe), fills the heart with insights of revelation like ink, and thereby enables the tongue then to express and to form letters, as it were, in words and endue them with articulate speech for those wishing to receive benefit from them.!® So it means, What the tongue utters 1s not its own ideas, but comes from the revelation of the Spirit. Hence, in commenting on the king’s affairs he is trustworthy. Now, by mentioning a rapid scribe he brought out both the force of the

Spirit’s operation and the promptness of his own tongue: a rapid scribe is made such by his own skill, and such a person’s pen is necessarily of such a kind as to keep up with the writer’s facility. The promptness of the author’s tongue, however, arose not from his own nimbleness but from his uprightness of mind. After giving this introduction, he was first struck by the magnitude of what was due to be told, and concisely presented the proof of their magnitude and the difference from the rest of the psalms by saying that he was going to speak of the king himself. Then he won credit for himself as one in a position to speak of such matters, not by speaking on his own, | but by the

10. See the volume introduction for the degree of originality in Theodore’s contribution to thinking on biblical imspiration.

566 THEODORVS MOPSVESTENVS pbeyyerOa, ddr’ ard Tis toU Oeod Swpeds, apyerat ovrév avtav TeV Adyov kai pyow’ 3%, “Qoatos xadret mapd tobe vlods trav avOoadmwv. Kaddos ov advTws TO and Tis TOU Oopatos héyel KaTACKEVHS 7 awd Tis KaTa tHY popdHy

¥ # $% % % _ # i # _*& e $F ¢ ¥ e #F Z a

5 evmpemeias, aANa KaAXos oide Aéyew Td éwido€ov, as év érépw yraduo wepi tod “Efexia Aéywv Kipie, tv tH Osdyuart cou mapécyou tH xddder wou Sbvapty — xdAdos adroi xahav trav Baoieiav ap’ iis éxtdoEos vevdjuoto. Exedn yap dkws td xdddos wepioo€ov épyaterat, eixdtws wav ad’

‘+ iz ra cd a oo. ~ % i ® 2 % #

ov tis wepiBAewros kabiotatat KddAOS Kadel” OTUs OV KavTavOa TovTO

10 BovAetat cixetv Gtt Oavyaotds ef xal odddpa éwidofos wapa awavras tous avOpwrrovs, — kai yap éBavpdlero rapa wavtwv Oia te to wAHDOs TéVY Onpelwv Kai Tév éxttehovpévev. “Orav O& AEyy 6 wpoprrys epi avrod ri Kal etSovev abtdv, xal obx elyev eidog obdé xd A0g ove evavrioi-

3 a % 4 *~ bs

Tat T@ Aeyouevp’ epi yap Tot walous exe wpodyredwv, eixétws pyc 15 py éyew sido; unde xdddos. ‘Oewep yap dxd trav ywondvw éxidoEos jv,

ovrws wakw éx toi wafous dros évopicOn wapa trois waat wpd Tis dvactacews, Girov ye kai rév | pabyraév éotw idetv tov péev dpvyoduevov, Tous 0€ pevyovtas, xabws xai 6 Kupids mnot wods avrous Ort avteg cxxv-

% Oe eva, ote 6%. Be * ¢ Ki a * ® . é

SxdrcOjcovra év épot. |

2 = BP, “EGey00n yap gv yefdect cov. Qavyacrds dé ovtws ef mapa waow, €weidn yaprrés cov wemdypwrat ta yeidn Kai POeyyduevos wavras epeAcy woos ceavtov, wavtev Gavyatovrwvy ta Aeydpeva. Ovrws yap kai 6 evayyebotNs erionpalverat Ott Tore pev Edeyov Ott dbev abtH 4 copia

# ES / ; x % # a % % ee ig > #

aitn xai Ud0ev obtog olde yptuparx wh peualnuds; aore O& drootaerres urnpéra bw tTév Papicaiw wore avtov avdAaPeiv, éxwdytrépevor uméorpeav Sti Obséxore obras hddAnoev &vOpwros.

6-7 Ps. 9, 8 131s. LIT, 2 1849 Matth. XXVI, 31 23-94 Matth. XIII, £5 Joh. VIE, 15 loh,. VII, 46. OS éavrév ms. 21-22 L (p. 838, 28-30): ’Ewedh rooadrys éyenev abrot ra pipara ydprros, ds édxeiv NpoS aUTOV aravras.

Ae (p. 262, 25-253, 7): Facit ita pulchritudo conspicucu>m sicut praestantia dignitatis. Pro gloriosso speciosum uocat; sic est et in uicissimo uilii psalmo: In

woluntate tua praestitisti decori meo uirtutem, pulchritudinem uidilicet eius appellans ipsum, quo putabatur inclitus, principatum. 12-14 (p. 953, 7-10): Vnde et e regione profetae passionem eius dedecorationem uocant: Et uidimus,

inquit, eum ef non habebat speciem neque decorem. 8 (p. 953, 14-19): Ideo cunctis mirabilis quia labia tua gratia diuina inpleuit, auditoribus stupore defixis modo dicentibus: Vade huic sapientia haee? modo praenuntiantibus quia Numquam homo sic locutus est.

PSALM 45 567 gift of God. At that point he commences his actual words: Graceful in your beauty beyond the children of human beings (v. 2). By beauty he refers not at all to that which comes from bodily makeup or from comeliness of form; rather, by beauty he usually refers to what is glorious, as in another psalm about Hezekiah he says, “Lord, in your good pleasure give me power in my beauty,””!! by his “beauty” referring to kingship, by which he was considered glorious. You see, since it is definitely beauty that makes one splendid, he was right to refer by beauty to everything by which a person becomes the cynosure of all eyes. So likewise here, too, he means, You are admirable and extremely

glorious in the sight of all people—admired as he was by all for the great number of signs and accomplishments. When, however, the prophet says of him, “We have seen him, and he had no form or beauty,” there is no contradiction of this statement: in that place he is prophesying about the passion, and it is right for him to say “he had no form or beauty”; just as he was glorious in what had been done, so in turn he was considered by everyone as of no esteem in the passion before the resurrection, when you can even see the disciples denying him and taking to flight, as the Lord also said to them that they would all become deserters “because of me.”

Grace was poured out on your lips: you are so admired by everyone since your lips are filled with grace and by speaking you draw everyone to yourself, everyone admiring what you say. The evangelist, in fact, indicated that at one time they asked, “Whence comes this wisdom of his?” and “How

does he know this when he has never had an education?” and at another time underlings were sent by the Pharisees to trap him, but were astounded and forced to admit, “No human being has ever spoken like this.”’'* | Hence,

11. Ps 30:7. 12. Isa 53:2. 13. Matt 26:31. 14. Matt 13:54; John 7:15, 46.

568 THEODORVS MOPSVESTENVS 3°, Are toBro ebAdyncé 6 Ozos cis tov aidiva. Touréorw evroyetobat ae éroice, Oa toito tyvetobal oe Tapa Tavtwv wapeckevacev, dirdvTev Gavpagovrwy tév Aeyouévey td péyeos. 4%, [epilwca thy fouoalay cov ént roy pnody cov, duvaré. ‘CEyynoaHevos auto TO Gaia to wapa maot, tTpéwet AotTov Tpds avtdv Tov Adyov 5

kai pnow OndioOyt Kai repiov tO pnpG thy pdyatpav, éx petapopas Tov TokeumoTeV TOV Tas payaipas éydvTwy éxi Tov pnpdv. Ataypader pév-

Tot Tous Adyous, ws emi eixdvos ta Tepi avroi* otrw te woteitat Tov wAéiova Adyov epi tév Kat’ abrov. 4>, TH wpasorntt cov uxt tH xxddE Gov. Avti roi ody tH dpxdenti 10 cou xat TU TO akAAEL Gov. ‘Eze yap elev dvw ‘Qoxiog xtdrer maod TOs viods tév avIpdnwy, evraiOa émpyaye TO Hegilaoa. thy bowpaizy cov emi tov wnpdy Gov, Ouvaté, TH wexidtyth sou xat TO xddAer cou’ rovréott peta 0€ TO OaupdteoOa éwi tois Adyors apa Tov moTév, bwMaONTI Kai

Kata Tév évavTiov woTE avTOUsS TywpHoacbat. 15 5, Kai évtewov, xal xxtevoded, xxi Bacideve. To Evrewvov ws eat rob TOgou * éxelvwv yap idtov td teivew tas veupds. Tékeve roivey dyoiv bx’ ovdevos évavtiov | kwAvdpevos, Kai perayelpioa tHv Baciwetav. Ad ri;

‘Oore tt xatop0écat; Bb, “Evexey an Oeing uxt mpadratos nat Sraaosdvns. Aa raird yor 2 Xpnoa gov th ivyvi, dia tabra éwiderEal cov td péyeOos, Sta ravra Kpdtycov wavtwv Kai Bacidreve, wate taita évoweipar to yévet TeV avOpurwv, adybeav Kai wpadtyta Kai Omaocivyv. ‘AdjOeav pév yap édtOacke Out tév oiketwv OtOaypdtev, tiv ddyOwiv tov Oeov mpooKivnow matwevwv tous avOpurrous, kabws abrds myow “Epyetas Goa xai viv gotiv, 25 Ove outs év TH Goes tobvm ore ev ‘Issosodtuor mpooxuvjcouew, aA of arnGiwot mpoonuvntat mpocxuvicove. tH Tlarpt dv avebmats xal adrndelempgotyta, Neywv Maeve an’ éuod Ore mpkds sive nat tawewds TH xapdig 1-12 v.38 95-27 Ioh. IV, 214.238 28 Matth. XJ, 20.

A® 2-3 (p. 253, 20-91): Pecit te cunctis esse laudabilem. 4-7 (p. 253, 29-27): Absoluta (obs — ms) eius admiratione, quae omnium corda spectantium con-

pleuerat, ad ipsum iam conuertitur, ut et armetur... a bellicosis hominibus petita similitudine corporali. 4> (p. 258, 28-254, 3): Ac si diceret Cum specie tua et pulchritudine tua armare; et est sensus: sicut es credentibus admirabilis, sic reluctantibus (resultantibus ms) debes esse terribilis. 17 (p. 954, 3-4): Monus quippe proprium sagilarum. 93-98 (p. 954, 10-16): Veritatem, qua docuit ueros adoratores adorare Patrem spiritu et ueritate; mansuetudinem, quam commendabat dicendo Discite a me quia mitis sum et humilis corde,

PSALM 45 569 God blessed you forever—that is, He caused you to be blessed. Hence, he is saying, he made sure that your praises would be sung by everyone, since everyone admired the magnitude of what was said. Gird your sword on your thigh, mighty one (v. 3). Having commented on the actual admiration of everyone, he then directs his attention to him in the words “Arm yourself, and strap a sword to your thigh,” using a metaphor from the warriors with swords on their thigh. He uses words to paint a picture, giving an account of him in the form of an image, going into greater detail

of his condition. /n your grace and your beauty—that is, with your grace and your beauty. Since he had said above graceful in your beauty beyond the children of human beings, here he went on to say Gird your sword on your thigh, mighty one, in your grace and your beauty. In other words, After the admiration of the words by the faithful, arm yourself also against the adversaries so as to punish them. Strain ahead, proceed and reign (v. 4). Straining has to do with the bow, tightening the strings being proper to archers. Shoot with the bow, then, he is saying, let no adversary hinder you, and administer the kingdom. Why? To achieve what goal? For the sake of truth, gentleness, and righteousness: use your power for these causes, give evidence of your greatness for these causes, and gain control and rule over all for these causes so as to disseminate them among the human race—truth, gentleness, and righteousness. Truth he taught through his own teachings, instructing people in the true adoration of God, as he himself says, “The hour is coming and is now here when neither on this mountain nor in Jerusalem will they adore; instead, the true adorers will adore the Father in spirit and in truth”; gentleness in saying, “Learn of me that I am gentle and humble of heart” '° | righteousness in giving instruc-

15. John 4:21, 23; Matt 11:29.

570 THEODORVS MOPSVESTENVS OKaoouvyy 0€ Kabd wacav dpetny éxnawelwv, udhota tis duatocdvns éerpedrcioba édidaoxe — OKatoctvy yap adwaca wpa&is évaperos Kanéi-

tat, Ofev Kai duaiovs trois towvrous év tH ouvyeia Kadeiv ecidOapev. Ajjdov rotvy évrevOev Ort ui mepi avOpimov héyer Bacthéws. Ovdeis yap 5 avOpwtrav wodAf Keypnuevos arovdy apds 1d tHv BaciAclav éavT@ Katop-

Gioat Grdov perayepivera kai doa towira wate wpadtyta ddadEat Tobs oikeious, Tovvavriov dé ware Kpatijoat Kai avedeiv tovs évavtiovs éomTolOaxe xai ravti todww Tous oixeiovs poBepois Tois woAEuiols KaTATTHCAL. ‘Qore Anpoiiat péev avrupvs Tovdaior.

10 Awvatra dé tara dAéyerOa rpopavées éxi tov Xpiotod, és TyswwpynoaHevos fev TOUS évavTious, UIrnKdous O€ a’T@ TOUS mioTOUS KaTaOTHGAS Ka}

dia wodAGv KatactHoas thy eis adrois Bacitelav’ obdevds evexev adrous éTépov KpoonyayeTo 4 BoTEe Taita wadeioa, S0ev 6 Kipiés pyot wpds Tous éavtou paOytas “IS0b anoorthAw tpds ad; mpd/Bara gv péow Abzwv, 15 dexvis dtt oby wore diaDeival te paidov tovs éyOpois dwoordAdovrat, GA’ GoTe peta Wadons émieneias év TO Kdoyew airoUs THY KaTa TOV €xOpav viknv toi ebayyeNov Oia tis to Mvevparos dpacOat ydprros. Be, Kal odnyacet ce Qaupacrais 4 debid cov. Th oixeta éypnoatro dxoAovbig. ‘Ewedy yap ws émi wodeumorou eimev btt Merayelpica pdyapav wut Evtetvoy téEov Kal Ta Totaiita, — avdyxy O& tov TrowovTOV dvalpouvTa

Ti OeEtG tTovs mpoatvyyavovtas tév Toheniov dxwdUTus émdidKew Tous

éx8pous, thv éxi ta apdaw xpdodov éxéyovta, kai td dkddvTov alte yivera: awd tijs oixeias JeEtdis, — Ot tovro ele Kai ddnyice. oe Gav pastes % Sentk gov, touréett mapeEe cow tHv ddnyiav yn on dOe&id, iva

ein Ort Od denOyan tis érépov BonBetas, dda tH icyVi th oixela wdvTas tporwoy Tous évavtious, Kai Ti oixeia Suvdper ddnyG yphon pds Thv tav oovdagopévew KatépOwow, mwdvrav pév wepryevopevos Kai TdvTav Kparév, ovdevds O& éurrodwv iotayévov cov trois BovAevpact. [las odv

63nynoe; ModAol yap cal pddota tov ‘Tovdaiwv Sterddecav é yOpaivov30 Tes, Of Kai wreiota pev airov diateOewdtes Kaka botepov Kai oTavpG wapédoaav, wheiota dé Kai TOAAG yelpova wepi ToUs paOnTas émedeiEavTo.

6. Tx Bein cov jnovanutva, Suvaré, Axol bmoxér@ cov mecotvran, év

nadia tév é~Opav tot Bandémg. Exedy efrev dvw tvrewov ~ tovro dé 14 Luc. X, 3.

Ae 4-6 (p. 254, 18-20): Notandum sane quia nemo hominum propter ista arma regnum suscipiet. 24-26 (p. 254, 30-32): Ac si diceret Nullius alterius auxilio indegebis, ut fias uictor. 33-286, 8 (p. 255, 8-21): Quia supra dixerat Intende — id autem erat sagitarii proprium — subdidit consequenter quia acutae erunt (erant ms) sagitae tuae et herebunt in cordibus inimicorum tuorum,

PSALM 45 571 tion in every virtue, teaching them especially to attend to righteousness, by righteousness referring to all virtuous behavior—hence our generally calling

such people righteous.

It is therefore clear from this that he is not speaking of a human being as king: no human being exercises such zeal for bringing about the kingdom in himself and uses weapons and all such things so as to teach gentleness to his own; on the contrary, he is concerned to gain power, and wipe out the opposition, and in every way make his own people fearsome to the enemy. And so Jews are talking patent nonsense. On the other hand, it is possible for this to be said openly of Christ, since he punishes the adversaries, makes the faithful subject to him, and in many cases brings the kingdom to them. He drew them to himself for no other reason than to instruct them in this—hence the Lord’s saying to his disciples, “Lo, I send you like sheep in the midst of wolves,”'® bringing out that they were not being sent to impose anything worthless on the enemy, but to win the victory of the gospel against the foe through the grace of the Spirit with all forbearance in suffering. Your right hand will guide you in marvelous fashion. He developed his

train of thought. He had spoken as though of a warrior, Use your sword, stretch the bow, and the like; and of necessity such a person uses his right hand to destroy those of the enemy he encounters, and without hindrance pursues the foe and checks their advance, the lack of hindrance being due to his own right hand. For this reason he said Your right hand will guide you in marvelous fashion—that is, Your right hand will provide you with guidance, as 1f to say, You will not need the help of anyone else; instead, with your own strength you will utterly rout the adversaries, and you will use your own power as guide in achieving your goals, prevailing over all and gaining control of all, no one standing in the way of your intentions. So how will it guide? After all, many continued to be hostile, especially of the Jews, later inflicting great abuse on him and giving him up to the cross, and giving evidence of much worse and more numerous crimes 1n regard to the disciples. Your arms are sharpened, mighty one; peoples will fall under

you in the heart of the king’s foes (v. 5). Since he had said above Strain ahead, the task of | an archer, he logically proceeds to say, In the hearts of

16. Luke 10:3.

572 THEODORVS MOPSVESTENVS nv to&dtov — érdyet axoAovOws Gri éotat év tTais Kapdiats tav éyOpav

cou yxovnpéva tx Bedn, 7d Bapy tis éwayOncopevns a’tois Tiwptas napa tot Qcovd onpava BovAnbeis dia tovrouv’ ér@duvov yap woAepouvTt

To Kata kapdlas dé€acOa Bédos nxovnpévov. Kadas oé éri tiv éyOpév

etme TO ev xxodla, éredy of avOiordpevot | év rots wodeuos éri Tod 5 éumpocbiov pépous déyovrat tas popas tév BedGv. To Sé Axot sroxdte cou nmecotvta. dia péoou tébexe dia Td péTpov, 6 Kai ad\Nayot npiv émceonpavra. EBovdAnOy dé eizretv Ort pndév avrov Avinoov tav éyOpav ai avriotages Kai ai éwiBovdai, — avaipeOnoovrat pév yap éxetvot, woAAot dé UoTaynoovrat, Kai yvwpicavres Baothéa tHv OearoTiav Guodoynaovat. 10 Aiwrov o€, ws éxi ypadijs eixdvos, rods pév edeEev avypnpévouvs Te Adyy, tous dé UroxvTrovras Kai thy Bacthetav 6podoyovvras. ‘HxodovOnce pévTot éavtG’ ws yap wpds rd OdayAce oe Oxvuroré; 4 8eik cov rabra ém-

cuvie, toiro Aéyev tt wavta ovTws abtg Oia tis oixelas xatopOace Ouvapews Kai Ota ths éavTot deEids, tos pév éyOpovs BaddAwv tots BéAeot, 15 tous 6€ ovrous KaTaTAnTtwv Kai peta WOAAO Tob déous YrOTaTTwY EavTO.

€wedy toivyy apérepov pev Quoniam quidem prius ait Reeire Bactieve, torepov dé éuvnpdo~ gna, postea autem memoratus est vevoev €yOpav avypnuévev kai tov inimicorum perditionem et reli-

Aotrév vroreraypévov, wa pn tis quorum subiectionem, ne aliquis 2c oinOy axpéadarov aire yeyevnoba existimet nuper ei accessisse rethv Pacieiav 9 Kai OWvacGa waAw =gnum, uel cerle posse eum deaurns anwomeoetv, émraryet * nuo priuari eadem potestate, post . haec infert: Sedes tua, Deus, in 7%, ‘O Qodvos cov, 6 @eds, cis saeculum saeculi, hoc est: Con- % alive aidvo;. Touréor: xai eiké- sequenter quidem interimentur tas dvaipeOnoovra pév of éyOpot, inimici, reliqui uero omnes suoi dé otrot wavres wrotayycov- bicientur, quoniam quidem non Tal, éwetrep ovk émeicaxrov éyes subintromissum habes regnum, 7 ef, supra p. 57. 8 Aumicotey conieci, Aumjcee ms 14 xaropOaces ms. Quoniam — p. 290, 3, in unitatem personae affert Facunpus Hermianensis (740 A 13-741 A 4, 741 € 15-D 10).

uolens per hoc pondus illud inducendae a Deo ultionis expraemere: laetale quiddem demicantibus est sagittas in ipso corde suscipere. Bene autem dixit de inimicis in corde: semper quippe obnoxio animo confligentes aduersis corporibus et pectoribus uulnerantur. Populi sub te cadent interpossitum est inter metrum,

ut frequenter ostendimus. A® 10-16 (p. 955, 23-35): Regem te, cui seruire debent, confitentes. Vniuersa autem narrandi contextione quasi in picturae imagine quae efficienda essent degesit, ut uidilicet ostenderet alios uerbi potentia morientes, alios uero imperio eius colla subdantes et regnum ei deberi certissimum confitentes.

PSALM 45 573 the foe your arms are sharpened, his intention being to indicate in this the severity of the punishment imposed on them by God, a sharp weapon in the heart being excruciating for a warrior. In the heart was well put in the case of the foe, since the vanguard in wars meets the onset of weapons head-on. The clause peoples will fall under you he inserted in the middle on account of the meter, as has been pointed out by us elsewhere as well. His meaning 1s that the foes’ assaults and schemes would cause him no distress: they will be done

away with, and many will be brought under subjection, will acknowledge him as king and confess his lordship. Overall, by word, as in the drawing of a picture, he depicted the slain, on the one hand, and on the other hand those bowing low and confessing his kingship. He followed his own train of thought, of course: he associated this with the verse Your right hand will guide you in marvelous fashion, meaning that he will achieve everything in this way for himself through his own power and his own right hand, striking the enemy with arrows, terrifying the others and subjecting them to himself in deep fear.

Since he had first said reign, therefore, and afterwards had mentioned enemies slain and the rest subjected, lest anyone think that kingship had only

lately come to him or that he could in turn be deprived of it, he goes on to say Your throne, O God, is forever and ever—that is, The foe will rightly be done away with and all the rest brought under subjection, since it is not under false pretenses that you have | the kingship; instead, you reign over everyone

574 THEODORVS MOPSVESTENVS thy Bacirciav, GAA’ é€ didiov wavrwv sed ex sempiterno omnium re-

Baoireves, kai eis aei Bacitkedoets, gnas, et in aeternum regnas, et kai 4 Paoweia cov péver Smvexys. Yregnum tuum manetin aeternum.

MuGevover dfra ‘lovdaiot rod- Haec Iudaei ut fabulas ina6 po@vTes Taira vomilew eipyoOa wepi nes intelligunt, existimantes de

avOpwrou. Tin yap avOperev apud- homine rege dicta. Cui enim get tolto karoépOapa 4 tév Aeyo- hominum tantum hoc insigne

pévov T6 péycbos; uirtutum, aut talium magnitudo

Tit 0 kai dpuo- dictorum? Cui uero conueniet Ht 10 vee TO ‘OSayheet ce Gauusctig 4 deducel te miradiliter dextera Seid cou; ris Oetas ypapijs ovrws tua? diuina Scriptura de omnidei wept wavrevy deyodons tév bus iustis semper ita loquente, OuKaiov ws th toi Ocot Bonbeia tyv quia ex diuino adiutorio uirtuoxuv Kextnpévov. | Ajdov yap év- tem possideant. Manifestum au15 tava Kaxeivo, 6tt ob wepi adoeBois tem hic et illud est, quia non de wotetrat tov Adyov Kai tH oixela alio impio loquatur in propria nweroOdros ioyvi. [pds tiva dé av uirtute fidente. Ad quem itaque kai Aéywv tov dvOpdrrev éxyyayey hominum loquens infert Sedes ‘O Gpdvos sou, 6 eds, eke thy aidva tua, Deus, in saeculum saeculi? 9 TOU aldivos;

Gi dé wepi Baoiéws Aéyer Tod Si autem de rege Deo dicit, Qeot, dfjdtov ott kai wepi Baowi- manifestum quoniam et de regina dos ob yuvaikds, d\Ad ths ‘ExxkAy- non muliere, sed Ecclesia, quam

gias, qv 6 Xpords ait@ dia tis Christus sibi per fidem despon% Wiotews ypudoato éxi ti Kata Thy sauit, per affectum animae scididbesw tis yuyiis cwadeia. Kai licet sibi iungendam. Etenim moyap kai Bos ti Ocia ypad_ tov ris est Scripturae diuinae, eos qui oixempevov dei TH Oe@ Oia tHS ywo- per scientiam adiunguntur Deo, cews THY owaywyiv yuvaika adtod = coniugem eius uocare, ad osten30 Kahetv, wate deiEat tHv dxkpav rpds dendam eorum cum Deo plenis-

tov Qedv oixelwoiv te kai évwow, simam copulationem et unitatem, as év TG leCexmr dyow 6 Geds Abo yuvatnds siot Ouyarépes wntpds pk, Tos

‘IepanXiras kadav. Kai Sho pév eipnnads dia td SpoOa tds te Ska udds Kal Tas Ovo, éxatépww eis idtav awtedovvtov Bacirelay, urde Ob pntpds ered}

35 eis play wpdtepov auvredoivres SinpéOncav, eita per’ ddtyov Kat syéverd peor, nat Erexov ulobds xat Quyaréons, —ryv ériooow alrav \éywv, —~ ita Tives 32 Ezech. XXIU, 2 35-988. i v, 4 7 rotrov ms,

Ae 22-24 (p. 957, 2-4): ... Vnde cum reginam nominauit Eclesiam, non mulierem quampiam debemus accipere.

PSALM 45 575 from eternity, you will reign always, and your kingship abides without end.

Jews, to be sure, are in the realm of fairy tales in presuming to think that this refers to a human being. I mean, to what human being would he apply this achievement or the magnitude of what is described? To whom would he apply the verse Your right hand will guide you in marvelous fashion when the divine Scripture consistently says of all the righteous that it is with God’s help that they acquire strength? That fact, too, is clear from this, that he is not treating of a godless person who trusts in his own strength. To which human being would he have said that, and gone on to say Your throne, O God, is forever and ever? If, on the other hand, he is speaking of God as king, it is clear that it is no woman who is queen but the church, whom Christ betrothed to himself through faith in a union of the soul’s affection. It is customary with the divine Scripture, remember, to refer to the assembly of those ever related to God through knowledge as his wife, so as to bring out their close relationship and union with God. In Ezekiel, for instance, God says, “There are two women, daughters of one mother,” in reference to the Israelites. He spoke of “two” on account of the division of the tribes into ten and two, each group forming its own kingdom, but of “one mother” since they first formed one kingdom and were divided. Then a little later he says, “They became mine, and bore sons and daughters” (referring to their increasing numbers), and then who | they

576 THEODORVS MOPSVESTENVS avrat xzltkovopars eitay myo Lapdostx 4 OAS nai Teooucadhy 4 ‘OMA, Kai év rots evaryyediows O€ vuudtos Kadettrat 6 Xpiotés cai viney 4 ‘Exkdyoia,

ka@ws lwavvns 6 Bartiotns g@yow sicut et Iohannes Baptista di‘O yay thy vowonv vuuoioes gotiv, cit: Qui habet sponsam sponsus

‘Een toivuv aei tot Ocot yuvy est. Quoniam igitur semper Dei 5 Aeyetat 7 oiKempevy AUTO cwvarywryn coniux dicitur congregatio ho-

kata thy yveow, Baowéa éxdlece Minum qui ei per scientiam

tov Xowrtoyv eixdtws. copulantur, regem autem Christum conuenienter appellavit:

Avaryxn 6€ thv tot Baci\éws yuvaika necessario ergo est regina, quae 10 BaciMooay ecivat, ody érépov wpo- regia uxor est, non alia promoxelpta pov ywopevov am éxetvys, adAa = tione cirea illa procedente, quam

kolwwvovoys TH dvdpi tis ag€ias* ea quam de uiri dignitate comeixdtws BaciMooav cadet thv Ex- municat. Consequenter ergo regikhyciav, dexvis Gons érvyev a€ias nam uocat Ecclesiam, ostendens 15 ano THs pds Tov Xpiorbv évooews, quantam sortita sit ex Christi Hts aUTH mpooyéeyove dia ths wio- adunatione dignitatem, quae ei tews. “Ort yap ovre wepi tot Qeod accessit ex fide. Quoniam aut de cai llarpds AeyeoOa rovro C’vara, Deo et Patre haee dici non pos-

ta é€ys cap@s wapiotyow. sunt, quae sequuntur astruunt manifteste.

7, “PaBdog cb9irntos A AxBd0¢ rHs Bactdeing cov. “Eredy xatetyov ta oxintpa oi Bacieis td Trakatby wowep avuBodrov ths éEovatas, TotTo Aéyet Grit thy apynv zg Bxordcing cou pera WoAARs cree THs evOUtytos. EvravOa ‘lovdato: padtota xaxovpyétata troKxAérrovet Tol yadk- % pot thy didvowv, évaddkaynvy ddaoxovtes mpoowrov yeyevio8a Kai Tov Oedv dvriotpévavra Aéyew apds tov Aavid ‘PZhdog eb4brnT0; 4 paBdos THE Bacthetas cou, iva TO Ate toto Eypicé ce 6 Oss, 6 Ozds cov eyy yeépav éxi rot Aavid dXeyopevov. AdAd rovrev pév ti av tis ednbdorepov ettrot, ef péAdor tis EEnyetoGa tov wpodytnv Kai tov Ocdv car’ avrido- 30 aw eis adAnAous rotetoOa ta éyxoma; Apxouvtws dé wept tis Totavrys tév KpwooTev évadrAayHs ws aduvarov év apyf tov yadpod eipyKdres, mdvtn Kavadetropev éxetvov pév T6 Te pavikov Kal evnOes, nucis O& TH axoAovlia wpocéywpev tav Aeyopueven.

4.5 foh. 01,29 Wy &b. Q4 ori] o ms, 2-15 ef. Cosmas InoicopLeustes, Topographia christiana (233 D): “Ondov de airay rov odpov wept rot Xpioroi wal tis éxxdkgoias, ws éxi Baotéws vunpiov Kai vup-

oys Baaididos ébemayv, dueréhecev. ; .

PSALM 45 577 were: “Oholah, a name for Samaria, and Oholibah, a name for Jerusalem.”’” And in the Gospels Christ is called a bridegroom, and the church a bride, as John the Baptist says, “He who has the bride is the bridegroom.”!® So since the congregation related to him in knowledge is always called God’s wife, he was right to refer to Christ as king. Now, the king’s wife is necessarily a queen; it is a case not of some other appointment made because of her, but of her sharing in her husband’s dignity. He rightly calls the church queen to bring out the high dignity she attained from union with Christ, which came to her through faith. Proof that this could not refer to the God and Father the sequel clearly provides. The rod of your kingship a rod of equity. Since in olden times kings held scepters as a symbol of authority, this means, You conduct the government

of your kingdom with great equity. At this point in particular Jews most maliciously undermine the meaning of the psalm, claiming that a change in person has taken place and that God has turned to David and said, The rod of your kingship a rod of equity, so that the verse Hence, God your God anointed you (v.77) occurs in reference to David. But what could be sillier for any of them to claim than this, the interpretation that the author and God were paying each other compliments? Since, however, we have said enough at the beginning of the psalm about the impossibility of such a change of person, let us leave aside their insanity and silliness altogether and proceed with the theme of the discourse. | After mentioning a throne, he logically went on to

17. Ezek 23:2, 4. 18. John 3:29.

578 THEODORVS MOPSVESTENVS ‘O yap Opdévou pvnpovevoas dxodovOws émnyaye ‘P&Bdoz ebOirnros 4

SaBdoc tH¢ Bxoteias cov. Emi yap tov Baorevew cai dmdlew Kxéypytat tH tol Opdvov dewvy, ws Grav addrAayod Aéyn “ExxOtsas ext Apdvou 6 xpivay Sinntocivay, @ ctudwvdv éott Kai axdéAovOov Td évtaiOa ecipnpévov’ 5 Opdvov yap pvypovedoas, rep éoti Td OKmactiKdv ad&twpa, dOv Kai pr0Sov

svbitytos darnyayev, Oreo onpaiver tO év tais éEerdcecow axpipés Kai dixatov. AvOpeémre d& oby apudttovoca 4 Totaity povy — ovdapod yoov Tt

Towvrov eipnpévoy emi avOpwrov — paivera, appdtrovaa oé TE Oeq, wepi ob Kai évépwhi yow Kuk abtdos xowet thy olxouudvay ev dixaocbvy, 10 xptveT Anods ev ebOdTATL, Kai GAAayot Xpnordg wat cbOH¢ 6 Kuborog, cai “Ore

eulys 6 Aoyog tod Kupious Gdws dé adoyn edOurytros avOpwrov ovdapot Aéyerat, é1reton TovTw povw mwpEeTe TO OeG OH peta tis wooonKoulons axptBetas kat adnOelas dvétovte tHv oixeiav Bacieiav re kai dpynv. Eira axohovOws émrayet’

15 88, "Hydmacas dixantocbvay ual guisnoas avouiav. Ovrw yao eiOys 4 Bacireta eiptoxerat tH Te wepi TO KaAOV ayamy Kal TE pice TaV Trepi TO évavtiov, érawvou pév a€tovpévov mapa tot Kptroi tév TO déov dtaTpatTtopevev, Kikaow 06 brropevdvtev €E dvayKys Tov To Wrevdous épyaTéy.

8, Ark totro Espusé ce 6 Osdc, 6 Osdg cov. “Ori pév ovv ed’ évds Taira

Aeyer wpddydov. “AdAa xai ott py Sed quia haee Deo Patri non Ouvatov appdrrev eri tov Oeot cai conueniant, Propterea unaxit te Hlarpis t6 Atk rvotro typed ce 6 Deus Deus tuus, claret de reli@e0s 6 Ozog cov, havepdv iwedor- quo quod haee de Christo dliTov apa mepi tot} Xpioroi taira cantur,in quo mirabiliter et na2% AéyeoOa, ep ot Oavuactés yuiv kai turas diuisit, el personae unita-

tas vous Side cai toi mpocs- tem demonstrauit. Et naturas wou thy évoow vrédeage. Kai ras pev quidem diuisit in eo quod dipices dwike TH Otaddpy tév von- uersarum intelligentiarum declapataw éubavtas apeivat povas, — Yratiuas uoces emisit, — 90 WOAAN yap Otapopa mpds To ‘O Apd- multum enim differt ab inuicem

vog Gou, 6 Oz0s, els tov aidva rod Sedes tua, Deus, in saeculum saeaidves ro Ata volte éypwé 6 Oeste culi, el Propterea unwit te Deus, 3-4 Ps, IX, 5b 910 ps. IX, 9 10 ps. XXIV,8 10-14 ps. XXXII, 4. 2-5 L (p. 835, 30-32): “Oowep 06 6 Opdvos Bacitéws otpBodov, obrw xa 4 paBSos

cai tis Baowduxas cai tis Ouarriis éfovalas.

A® 15-17 (p. 256, 5-7): Sie quippe derectum probatur imperium laudanda delegere et odisse damnanda.

PSALM 45 579 say The rod of your kingship a rod of equity: for reigning and judging he used the term “throne,” as when he says elsewhere, “Seated on your throne as the righteous judge,””’ and the present expression is in keeping and consistent with this. After mentioning throne, in fact, which is the judicial rank, immediately he proceeded to say also a rod of equity, which suggests correctness and justice in prosecution. Such an expression, however, seems not applicable to a human being—at least such an expression occurs nowhere in reference to a human being—whereas it is applicable to God, of whom he says also in another place, “He will judge the world in righteousness; he will judge peoples in rectitude,” and elsewhere, “Good and upright is the Lord,” and “Because the word of the Lord is upright,’’® whereas a rule of uprightness by a human being is nowhere mentioned, since it befits God alone, who manages his own kingship and rule with due correctness and truth. He then proceeds logically to say You loved righteousness and hated lawlessness (Vv. 7): the kingship thus is shown immediately to be one of love for the good and hatred for what is opposed to it, since those doing their duty earn praise from the judge, and the doers of falsehood necessarily undergo punishment. Hence, God your God anointed you. So it is clear that he says this of one person; but because, however, it is also not possible to apply the clause Hence, God your God anointed you to the God and Father, it is clear from the remainder that it refers to Christ, in whose case for us he both separated the natures and gave a glimpse of the unity of the person. On the one

hand, he separated the natures by uttering definite statements of different ideas (there being a great difference between Your throne, O God, is forever and ever and Hence, God your God anointed | you), and on the other hand,

19. Ps 9:4. 20. Pss 9:8; 25:8; 33:4.

580 THEODORVS MOPSVESTENVS & 205 cov, — rHv dé éEvwow vrédake Deus tuus,—unitatem uero osten-

T@ wepl évos mpocwrov taita ei- dit personae,ea quae diuersa sunt

qWwelv. volligens in unitatem personae. Cita eiwav bri Epaisé o2, éwdye’ 8°, “Ehawoy xyxddukesmg mxox Tob; petdsoug gov. ‘Eraiov yap éuvyud~ 5 vevoev akodovOws TH Esovsev, Erediwep oUTWS Eypiovto Td Tadatdv" Sr!

dé Edatov ov ToiTo héyel, wapeorpavev eimav napk ods petdyous sou» Ott of pev év vdnm yptoToi éypiovto édai, avros 6é Hvebuats &yiw. Kadés ovy T=apk Tob; wstdyous sou — TohAy yap 1) Siahopa Too ypiopatos. AjAov

dé KaxeiBev dtt wepi toi Xpictoi roirs now, éwetrep ovdeis Tav év 10 voum eAaov étepov éypicOy mxpx tov5 petdsous: ev yap Av Td édatov Omep €xplovto oi ép’ oia OjmoTe mpopdce ev TH vdpw yptdpevot.

9%. Subovx nat oraeth uxt xasiz and tév tuatioy cov. ‘Iudriov avoid kah@s éxdhece Tb copa, Owep CEwlev iv wepiKeipevov, Evdov ovoys Tis Gedtytos | kata tov THs évojoews \éyov. Oitw yap 6 dwéaToAos KaTta- 15 WETATHA aUTO Kael Aéywv “Esovtes aby, adehpol, maponsizv cts Thy etsodov vév dyiwv, Ay évexzatvicey Auty Odov modeparov uxt Cdoav did rod KATARSTAGUATO:, TOUTEGTL TAS ound, x >T0%, Emedy ovv tH oppvy eri

tav teOvyxdtav Keypnoba eiwOact, Bovddpevos Kal Td waBos mapacnud-

vat kat tov wabous tHv ddEav, sutovxy ono xzi otaxthy uxt xzciny knd 2 tay ipxtioy cov, — did wey THS oppvys vrodeiEas To wdOos, dia dé TO cimetvy otaxziy “ub xxaiav rol waBous Td evades Kal éridoEov wapacnpave, iva ely Ott Kai a’td Td wdBbos TO Tepi Tov vadv Gov peTa TrOA-

Ajjs evadlas éora kal dd&ys, wore thy 6 abrod edwdlav cis racav StaOobiivar THY oixoupévyy, kabws kai 6 dméaToAds yot tt Xorerod evadia 2% & Act. X, 33 16-18 Hebr. X, 19-20 25-2391,1 IT Cor. I, 15.

6-8 Paraphrasis (p. 827, 19-21): “Or of pév dddor of ypidpevor ddalp éypiovre .. avros dé [Iveipart ayip éypioOn. Eudem fere praebeé Cosmas InpicopLeustses (953 C). 15-94 L (p. 886, 12-17): Zuvinve 38 rH Kacig cal rv oraxtiv, onpalvev ds ebwdlas Td wabos... Awd inatiov d¢ etrev, indriov 7d wpa tod Xpurrod wad@v, 6 wai [Maddos Kade? KaraneTraca.

Ae 649 (p. 256, 8-12): Exuliationis cum dicit oleum, significat se non de com-

moni ueroque oleo dicere... sed de Spiritu sancto, quo nemo praeter istum ita unctus est. 9° (p. 206, 13-22): Vestimentum hic corpus appellat secundum illud apostoli Per uelamen, id est per carnem suam, quo quasi uestimentum amiciabatur diuinitas. Murra autem amiea funiribus indicat passionem, casia et gutta fragrantiam ipsius et gloriam passionis; commemorans sane murram, bene intu-

lit a uestimentis tuis, ut intelligeremus quae fuerat in eo natura passibilis.

PSALM 45 581 he gave a glimpse of the union by saying this of one person.

Then, after saying He anointed you, he goes on to say with the oil of gladness beyond your partners. He mentioned oi/ in keeping with the verb anointed, since in olden times they anointed this way; but the fact that he is not referring to this oil he implied by saying beyond your partners, because while those anointed under the law were anointed with oil, he was anointed by the Holy Spirit.7' So beyond your partners was well put, there being a great difference in the anointing. Now, it is clear also from here that he says this of Christ, since none of those under the law were anointed with a different oil beyond their partners: it was one single oil with which those people were anointed who were anointed under the law by a kind of foreshadowing. Myrrh, resin, and cassia from your garments (v. 8). By his garments he nicely referred to the body, in being something put on from outside, while inside there was the divinity on the basis of indwelling. The apostle, remember, likewise refers to it as a veil when he says, “Since we have confidence, brethren, to enter the sanctuary by the new and living way he opened for us through the veil, that is, through his flesh.””’ So since they are in the habit of using myrrh on the dead, in his wish to imply both the passion and the glory of the passion he says myrrh, resin, and cassia from your garments, suggesting by myrrh the passion, and by mention of resin and cassia implying the fragrance and splendor of the passion, as if to say, Even the passion itself, which affects your temple, will be accompanied by great fragrance and glory, with the result that the fragrance from it will spread to the whole world—as

the apostle also says, | “We are the fragrance of Christ among those who

21. Cf. Acts 10:38. } 22. Cf. Heb 10:19—20.

582 THEODORVS MOPSVESTENVS eausv ev tots cwGousvors uxt ev tots anmoAdupévare. Kadds dé eizrav spbpvay emouvire TO 2K TH) ivxtiny cou, iva éXevOdpav toi maBous vodpev thy Bedtyta. [Mdbev dé rovro, bri woAAH Eora ddE&a wepi Td awdBos, Kai ov TO évavTiov;

5 9b, "And Bxpsmy erepuvtivey, é{ av nipoavds os. Bdpewv eizretv BovAETal TOV Oikwv" peTa yap Taira dyow oikous éAeavrivous cis apéoKeav, Kai eis evppoouvyy, kai eis TYUINV ONV KaTaTKEevagovot TavTes oi érido0EoL.

Crepavrivovs dé eliev, ody Gtt wavras dd éAépavtos wdvTws elyov katagKkevaoa, GAA’ éredy Tyia 4 Too éAépavros UAyn TO énido€ov kai 10 Kexad\wtiopevov tev oikwv evret0ev EBovknOy aapaonpavat. 108-b, @uyaréses Baovltwv gv TH tiu% Gov, mapéatn A Bactdicex éx S2f16v sou. Ei wept Bactdicoys évtai0a cata ‘lovdaiovs — dNeyéo0w yap cuvey@s To pubicdv eis aio yuvyy tév peOevdvrev — yuvaiKkds eye Twos, ws éxeivol pact tis tot LoAopévros, Kai Baotiéa O& Oydovdtt tov Dodo15 pavra | Aéyet, woious oikous PusiAdwv Quyatéps; Karecxevacpévai tT Lodo-~

peve. paivovra; ‘Eri yap tot Xpwroi wpddndov, ott kata waoav Thy oixoupévnv whetoto: Kai Baotveis Kai apyovres, kai tovTwv yuvaixés TE Kai viot kai Ouvyatépes EVevro airovdny woe Kai Kata modes éyeipat Kal Kata Képas oikovs abt@ Kad\otous kai Stampereis, woAXovs pév eis abrod % tiunv, wHetous O€ Kai eis TINY TEV papTUpwY TeV OL avbTOv TerovOdTwV *

Kat OAws ta KaAAy kai Ta peyéOn tev Kupiakéy éotw idety mpodavas Ot aurev Tav Epywyv KaTa Taons THs oixoupeévys.

Ovxoiv kai wepi Baciiéws Aéyee Xpiotoi cai Baoiitoons tis ‘ExxdAngas, Wv avtos vreoctyoato dnb tov éOvev Kai awd tev ‘Jovédatov. ’ECredy

2 rowuv év tats eixdow ae tov Baciewv yuvaixds twas yeddovet mwaptotdéoas ot émi dvdpelav n apetnv H ei tt ToLodTOV éudaivovtes GTi avopeia 15 xarecxevacuévat coniect, careaxeva(v?)|xores ms.

5-10 (p. 827): Bapes rots oixovs eye, eXepavrivoys 6& thy apxpdtyta réyV atxev* dia rovtav dé ras éxxdynoias ueawirrera. %5-292, 3 Paraphrasis (p. 828): ‘Emi rav eixdvev eidbact roel Backes cabypévous, xai wapioréow adbrois tivas yuvaixas, Kai éxvypapovew i Bacidciav, 4 dixaiocdvay, 4 tt TowwProv. ’Ex peradopas otv Trav eixévey

Bovherat eieiv ort... wapearie 68 airy 4 éxwrnoia Baodios ééyouca rémov. A® 5-7. 17-22 (p. 256, 96-31): .. sed etiam a domibus practiosis, quae ad eius honorem et complacentiam construentur deuotione regum ac filiarum... eclesiae aedes ornatissimas fabricantur. 25-292, 3 (p. 257, 1-8): Quoniam figuris profetiam ornare desposuit... sic, inquit, tibi a dewxteris adhesit regina lamquam

adherens atque unita, ut solent imaginibus regum uirtutes habitu feminarum pingui, quae quasi stipent et ambiant imperantem.

PSALM 45 583 are being saved and among those who are perishing.’*? Now, he did well to mention myrrh and associate it with the phrase from your garments for us to understand the divinity to be free of suffering. Now, how does it come about that there will be great glory in connection with the passion, and not the opposite? From ivory buildings, from which

they delighted you. By “buildings” he means “houses”: After this, he is saying, all the famous people will build ivory houses for your pleasure, your joy and your honor. He mentioned ivory, not that they could make them all completely of ivory, but because the value of ivory was intended to imply here the splendid and adorned houses. Daughters of kings in your honor, at your right hand stands the queen

(v. 9). If at this point in connection with the queen, as Jews hold (let the fairy tale be repeatedly cited to the shame of its creators), he is referring to some wife, such as Solomon’s (so they claim), and consequently he is referring to Solomon as king, which houses do daughters of kings prove to have built for Solomon? I mean, in the case of Christ it is obvious that throughout the world great numbers of kings and rulers and their wives and sons and daughters took pains to erect to him in cities and in towns beautiful and fitting houses, some to his honor and more also to the honor of the martyrs who suffered on his account. And overall the beauty and the magnitude of the churches” are perfectly obvious to see in the works themselves throughout the whole world. It is therefore to Christ he is referring by king, and by queen to the church, which he established from the nations and from the Jews. So since people depicting kings’ valor or virtue or something of that kind

that shows manly virtue characterizing the king always represent in their images some women standing in attendance, | he did well after mentioning

23.2 Cor 2:15. 24. The term for “churches” here is Ta kuptakd. Theodore speaks of oikot above for local churches, €xkAnota for the universal church.

5384 THEODORVS MOPSVESTENVS H apetn wpdocott TO Baotrel, Kak@s pvnpovevoas ws Bacéws av’rou énnpyaye to Uxptsvq 4 Bxcthicen gz S2ktGy Guy, — maséetyn col oyow 7

ExxAnota 逫 tot de&wti pépous, tovréatt avvéora aot det. Kai yap cuveot adte n ExxAnoia yvepevn Kai TO Ppovnpati Kai TH yapiTt THs avayevynoews, womep pédyn Kai cepa Kepadj, kabws Kai 6 amdarToXos vuy 5

pév dyow tyets 86 gore oéiy.x XovetoS vat wddn ex péoous. vow dé epi

tév apynagévtwv Kai ob KpatoUvrev Thy zepxdhy, 8 ob wiv to chp GuvappoAoyoupevoy 205. Thy xbtnow ToS cod. Aw Kadds eirev deftéyv, iva efry Ott Waeiorn oot wAetotys atoAavouvca tis Tapa cov Tits, awd TOU KpetrTovos pépous THy Tiunv bTreupaivev. Tt yap tis guva- 10 peas Tavtys TYWdTEpOV;

10°. “Ev ivarsped dizyoicw meoiSebrnpévn mewormrduevn. Kai aodiv Wweptkeiséevn Tov KdGpov’ tYyns pév ovv H&wOy ris | vioMeclas, cdyu.x te kAnGetaa Kai yevopevn Xproret, edopov d€ mweptebero péyiotov, TOV TveEv-

patiKev yapioudtev 16 Kdddos. Ta yap éxcredovpeva Oavpara ota tev 15 aylov wonep tis KOopos HV Cidypuvaos Kai Gavpaotds, ériidEous épyaCueva Tous miotevovtas Xpiot@ Kai eis thy ‘Exxdynoiav ouvredobvras. 2poopa pevtot Ot GAwv thy Tev wpaypdtev dxodovliav ovAdcEas aiveTal, WpwToy THv yptiow eirev, eita tov Bavatov Kai pera TovTov Thy wapa jwavrev tyjy’ dxohovOus pvypovevoas tis mpoadrews ths ExKkAnoias, 20

Kai Tov KO@pOU, Kal Tis Twis ns HEtwoe tovs motevovras eis atrov 6 Xptorés, toéwee On Aorrdv Tov Adyov weds THY ExxAnotav, éEfs tapawov a wWoletv det Tovs wiotovs, — axddovbov yap iv Tous toAdovs a€wlévras THS TYys émwekvucbal ti Kai wap éauTév eis CidBeaw tov TYNCAaVTOS

ouTw deondrov, — Kal pyoww' oF

119. “Axousov, Quyatec, zat We xat zdivov cb cis cov. “Aye oy Kal ov gnow, @& Ovyatep, Orws av py ayvepev aveins aeEepi Tov evepyérny, épapuddrov O€ TH TY TOU CedwKOTos THY oikelav ErwWetEacOa aoreicov Cia

Geaw* ovtw yap «Eas xpoonvy tiv Bacitéa xai pe, Kai éxrabou tod Axod cov xai rol ofnov toi wxtadg cou. Kai andotnht péev tev watpewv €bév, aréotnO: O& Kai Tis eidwAOAATpELas, a16-

orn: 0€ Kai wavTev éexeivwv Kai aragatwA@s Goaiep ddews éreréAets TH awporepov wapa toils watpdow ovoa Kat Tots tHs aveBelas dwWacKdAots.

S 124, Kai exiduunoer 6 Bacthevs rod uxdroug cov. AioyuvéeoOwoav | xavtavla lovéaiot. ‘Cribupia péev yap KiddAovs cwratKod ami tas EEabev evapemeias éyyivetat, jOn O& Tav oixetov awd Tis Clavolas ebptoKeTal. Hloiav toivuv dxodovbiav exer AnOnv oupBovdevew rroic8a tév Tatpowy, iv ovrws értOvanon tov KadAous avtis 6 Baotrevs; Ci yap OAws érrépac10 tds €ott T@ KadhAG TOU Gwparos Kai TavTyns EpacOHva avayKyn tov LoAo-

povta, ovy 4 AnOy toto epyaterat tHs yuyiis, adv’ aden H ebpopdia Kat axovta wpos thy dialecw EéAxice tov Lodopevra. ‘Oore appdrrov éni tot Xpicrov kai tis exxAnotas, f Wapawei tev Tadat@v awooTHvat KaK@y * ovTw yap wavtwv awootdea Kai wavros kaBapevovoa Aoyiopod evwpetns

15 pev awereAcito Th Tis apetijs katopOdce. Epacmov oé avriis tovro Td kaddos kabiotato tq Xpiote mpoctepéve peta awoddAis tis Cwabéaews tiv ‘Exxdyotav’ Touro yap év waot ciamparrera. ‘Eni dé rot LoAopdvros kai THS ToUTOU ‘yuvaikds Ovdapds appoTTEv CUvaTaL* TOTOUTOV ‘yap améyet TOU

tév ratpewv eOév cis AnOnv 4 diabeow ayayeiv tov Lodopavra tiv 20 oikelav ‘yuvalka, ws OUK av Ouvapevov avrnv ayarjoa Kara tiv tot Aavid pwvyv ei uy wpdtepov éxewov extvaBorro, Gti Tovvavriov éxetvat pév TOV oixciwv €Owv ovK améotnocav, TouTovi 0é peréBadov tis eis tov Oedv evoeBelas, éwi ta oiketa €0y perayayotoa Kai tots vevomiopévots Tap’ avtais Geois wpookuvety abtov wapacKevdcacat.

a 12%, (Ore xutdg ote nde; cov. Kai pry ovx av tev idtev yapetav kuptos 6 LoAopwv, éxi 06 tov Kypiov dpydrrov’ Kai yap adrés éote Kai womtys Kai Oeorotys, @ Kai OiKxatws weVerOa wapawel os Oeawory Kai

woth. Kados 0€ éxiyaye TO 13%, Kai xpoozuvicousw abc Guyatépes Tbpou év dercou:. [MeBov yap 30 aUT@ pyow ws o@ CeomdTyH, py Ola THY vom opévyv Tot wabous atiytiav édattov ppovricaga. Ti yap Kai nmoooxuvjcoucw abtG Guyarépes Tbpou év Ac 24 (p. 957, 21-22): Cum profanitatibus, moribus et superstitione gentill, 10-15 (p. 257, 23-28): Non ergo pulchritudine corporali quaelibet mulierum reginarum, sed ob renuntiationem impietatis ueteris, Eclesia Christo amabilis his uerbis effici iubetur. ‘18-24 (p. 257, 98-948, 2): Tantum autem abest ut Solomon regi nam quamlibet per officium pietatis habuerit cariorem, ut in illis et

per illas superstitiones amauerit. 26-97 (p. 958, 2-4): Quia ipse est Dominus Deus tuus. 30-31. 294, 7-8 (p. 258, 8-9. 6-10): Non ergo uilescat tibi (ubi ¢ m.)

ob contumiliam passionis... multo honore apud potentes quosque et ibi ipsa uicinitate cvompertos habebitur,

PSALM 45 587 Forget your people and your father s house: forsake the ancestral ways, forsake also idolatry, forsake also, in a nutshell, all those things that you had no qualms in performing in former times when you were with your ancestors and the teachers of impiety. And the king will long for your beauty (v. 11). Let Jews be ashamed at this as well: while desire for bodily beauty arises from exterior charm, forgetfulness of one’s own emerges from the mind. So what connection is there in advising her to have forgetfulness of her ancestors so that the king may thus desire her beauty? After all, if she were completely appealing in bodily beauty and Solomon could not but be in love with her, far from forgetfulness of soul having this effect, her very charm would win Solomon to affection willy-nilly. And so it refers to Christ and the church, whom he urges to forsake the ancestral vices, for by forsaking them and being cleansed in all her thinking she was rendered seemly by the practice of virtue. This beauty of hers rendered the church desirable to Christ when he approached her with deep affection, as happens in the case of everyone. It cannot, on the contrary, be in any way applied to Solomon and his wife: Solomon was so far from bringing his own wife from her ancestral ways to forgetfulness or affection—incapable as he was of loving her on the condition that she first forgot them, in terms of David’s statement—that those women, on the contrary, did not forsake their own ways and adopt instead true worship of God. Rather, they kept their own ways and caused him to adore what were thought gods by them.”° Because he is your Lord. Solomon was not, in fact, lord of his spouses, whereas it 1s applicable in the case of the Lord: it is he who is both maker and master, and it is obedience to him as master and maker that he recommends. He did well to go on to say And daughters of Tyre will bow down to him with gifts (v. 12): obey him as your master, having no less an opinion of him for the alleged dishonor of the passion.*” Why is it that daughters of Tyre will bow down to him with | gifts? His lordship over all will be so obvi-

26. Cf. 1 Kgs 11:1-8. 27. Pace Devreesse, the text here seems to read, “You will bow down to him,” before mentioning the daughter(s) of Tyre, to judge from Theodore’s comment, as the three alternative versions also read (Theodoret tells us). Chrysostom knows both readings.

588 THEODORVS MOPSVESTENVS Sdcore; Otrw yap avrod xatddydos érrat i Kata mdvtev Seororia, os Tas anavrayod mepiPAértous ty Te Kai TAOUTW THY wpOoTKIYHOW auto

peta Owpav avamenrev, 6uodoyovcas tiv Searotiav. Toiro O& efiev éx Hetapopas tav év tais eikoot yuvatkav, ai ypdpovrat woAddkis Swpa mpoopepovaa tots Bacthevow, ws tovtw tiv Umrorayiy breupatvovca. 5 Ouyxresas pev ‘T0pov tas whovotas kai tas éwddEous eitreiv HBovdjOn ard

ToU Yyvwpiiov Tots akovovow" éxionpos yap fv 4 weds Kai woAHv Exovea TH éuropeiav, Kai Tots téTE akovovel Oia THY éyyUTYTA yvwpiun.

Kai tis tovtov 4 aiwrddekis; “Ort tocavry tis 4 mwepi avrov éorat tin, woTe py deiv avrol katadpovety Oia THY viv wpoceivat Soxovoav evréAeav. 10 13>, To moccwxdy cou Aitaveioouaw ot wiabowe too haod tHe yAs. “Ort

dt’ avrév kai ta wap’ avtot cot mpocecdpeva Kaha Td éwidoEdv cov Kai TO éwipavés gov Kai Td yvepyiov mavres oi éxtOoEot Oavudcovrat’

Kai yap yvopiot aow eiow oi €€ aitis dy déotoAol Te Kai pdprtvpes, joy 0€ Kai év mpootacias éxxAnotdv Oiampereis yeyovdres, ds peyi- 15 oTHy Elva avTav mapa waar Ti pvipny aypt Tijs Sevpo, peta TWoAXjs THS Girovens wavTwv tTyGv adtols EoTovdaKéTwv Kai oikeiav Td mpaypa

Kpwovtev evepyeriav. Kai Ouvpatouév ye adravres tiv rapacyebeicav tTyyy Ud Tob Oeod tH ‘Exxdnoig, Kai door ye & Ppovoicr pakapioTov Te TO GuvTedeiv eis avTyy TIDEueOa Kai wav étiObv bIép adrijs evyo~ 20 peOa wabeiv, cabws 6 aréatoAds dynaw “lve yvagse9% viv tats doyats uxt vats Bfouctuts tv role | Emousavioss d:% tHe dxxdasize 4 mOAuUTOtnthog copia

700 @200, xzta wod4sow thy sievov Av émotqgey gv Xotet@ “Ineo to Aupio Audy, — wate pyaiv ei ovtw ob éwidokos Kai oi wot, i Tov ye éxeivos OV ToUTwY aTravTwv aitios buiv yeyoves; Tyv 6& ExxAnoiav dyAovéett

Tous wiotols éyer’ TovTwy yap tov avAAoyov ExkAnoiav Kandel, doe Orav ta wepi thy Exxdnotavy déyy Ta KOWes Epi TOUS dylovs yeyovéra Aeyet Ou tHY ér’ abtév miotw, — Kai étav tt wpdos Thy "ExkAnotav Aeyn

1 POONHKEl. 30

OjAov Ott pds Tods MaTOUs AEyEt, Tapawev Exeivols A WpdtTeEwW adtous

149. Waex 4 S42 vas Quyarsos Buctadws Eoobey. ‘Cred tov Koo tov avTns éEnynodpevos awd Tob inatiopov Kal TOV ExTOS, TOVTéOTW amd THY @1-21 Ephes. II, 10-11,

A® 14-17 (p. 998, 13-17): ... Quod quidem rebus uidemus inpletum, cum apo-

stolos eius et martires ac fideles quosque, in quibus est Eclesia, in gratiam Christi a regibus conspicimus honorari. —_31-995, 1 (p. 958, 18-92): Post enume-

rationem donorum spirilalium, quibus per largitoris sui indulgentiam fuerat facta conspicua, bene et ordinate commendatur illi cura uirtutum.

PSALM 45 589 ous that everywhere women conspicuous for rank and wealth will offer him adoration with gifts, confessing his lordship. Now, here he used a metaphor from the pictures of women who are often depicted offering gifts to kings to highlight subjection to him. He referred to rich and famous women by mention of daughters of Tyre on the basis of their being familiar to the listeners; the city was celebrated and did much trade, and it was familiar to listeners of the time because of its proximity. And what is the force of this? That esteem for him will be so great that there will be no call to despise him for the apparent dishonor now accruing to him. The wealthy members of the people of the earth will entreat your countenance: because as a result of him and the good things accruing to you from him, all the famous people will admire your fame, your splendor, and your notoriety. In other words, its holy apostles and martyrs, already conspicuous for leadership of churches, will be familiar to everyone, so that to this day their memory is alive with everyone, since all are extremely zealous in honoring them and judging the affair as a favor to themselves. At any rate, we all admire the honor provided to the church by God, and all right-minded people among us consider it a blessing to be included in it, and we pray to suffer

anything at all for it, as the apostle says, “so that there might be brought home now to the rulers and authorities in the heavenly places through the church God’s wisdom in its rich variety, according to the eternal purpose that

he has carried out in Christ Jesus our Lord.”?* And so, he asks, if you and yours are so famous, is it not he who is the cause of all this for you? Clearly, by the “church” he means the faithful: by the “church” he means their assembly, so that when he mentions the situation of the church, he is referring to what happened in general to the saints through their faith in him; and when he refers to anything affecting the church, it is clear that he is referring to the faithful, urging them to do as they are obliged. All the glory of the king's daughter is within (v. 13). Since he had com-

mented on her adornment in terms of clothing and externals—that is, in terms of | spiritual gifts—later he urged her to give evidence also of things

28. Eph 3:10-11.

590 THEODORVS MOPSVESTENVS WvevpatiKav Yapiopatwv, vaTEepov alti mapyverev wate Kai ai’tnv dva-

. Aoya tois wap’ autoi dobeiow émeikvvabai, BrAérovedy te wpds adbrdv kal év waaw vraxovovoay aitg Kai petabécba péev wdvty tev Tadatev éxelvav Kai tatppwv ebav, dAqv O€ elvat zpds abtov TeTrapévnv, wy KaTa5 ppovotcav Oa tH vouhouevyv Tob waOous atimtav, adda pera péBov Tav-

Tos ws Oeardéty dovdevovoav arg. ‘Emel kai woddy tis otal mapa TavTwv, OU epi avTov pdvev dAda yap Kal wepi ToUs Tis ExxAnolas émtonuous

Oa tHv wepi adtov didberw, Kadws éxnyaye Td Wkex 4 3620 79: uyatpog TOU Basthéwms Eowhev, rovréot: Tovrwv cot éxtedcioba cupBovrevo

10 Kal wept tavta éyew draxovovcav att peta wdons ths oTovd;gs, exe autn éartiv 4 adnOys cov dd&a 4 evdobev Kai dxd Ths Kata Ti yoyny drabeoews decvupevy’ éxetva pév yap tHv dwpeav yvwpive tod deomdrou,

tauta oé tims a€iovs dropaive tovs katwpOexéras awd THs oikelas Ipo-

Oéoeds te Kal aperifs. , | ,

15 €i dé fv wepi yuvaxds To Aeyspevov ws | waox 4 SéEa Zouey, ef yap roatra Ta ivatia ota yow, avayny jv Ewbev eivar tiv SdEav Kal ovK eowbev, Ei dé Aéyouev Kata To KadAOS Aéyew Td cwnaTKdY, ds Exwbev OvTos Kai KpUTTopEevou Ud Tov inatiov, etnOes Kai iovdaixdy Td elpnpévov.

[pérov pév yap ovK eitev « awav Td Kad)Aos », GAAA TAsa 4 SdEa. El 8 20 doin tis Kai ovtw voetaba, obdé TO TwpatiKdv KddAAOs Esw%ev, — Td yap Twpatixov KdhAOS GwO TOV tpogwTo yapaKtnpifera, td O& TodowroV

oux éowbév €otw brs tov ivatiwv Kahumropevov, GX’ eEabev’ evmpé-

meav O€ Kai dvcediav ovdéroté tis yupvdcas ard tov orrav owRdrwv édoxiacev, GAA’ axd tod apoadmov Kai Tav orev pawopevev Tov 23 adpatos. “Qorte dydov ott Td Esm4ev Kata tH didvoiay Aéyer Kal ovK évt wept TOU GwopatKod KddAous 6 Adyos alTG, GAAG Tepi THs Kata yuyiv

apeTis* avTn yap n tev orovdaiov aAnOns ddéa, Tis cuveldioews 7) kaGapotns, ap’ ns éewidofot mapa tH Kpith wavtws EvovTat. 14>, ‘Ev xposserot; spucots mepbeBnudva memormrpévn Ara te odv Tijs 30 dd&ys pvnpovevoas, émryyaye tO "Kv wpoTGmTots ypucots weorheBAnuévn menos-

6 wold ris éora, supple dda. 15-28 L (p. 839, 4-12): 'EvreiBev d9rov os ov wepi twos Ovyroii 6 Néyos. “H yap Ovary SéEa abe dnd trav EvdoOev xai NavOavevrov,

a’ ano tév é&w opdrat. Kal piv ta dria péduora wdvrwv CEaGev, "AY Srav y copatiKd, Orav dé xvevparucd, Evdoy orpéper 7d Tis diavoias éupa, mpds thy didvotay eloFAGe TO KadKOs, OT wepi THs dperis ra Aeyoueva.

Ae 15-28 (p. 258, 30-259, 5): ...ab intus, non ergo de pulchritudine corporali, quae exterior (exterterior ms) est, laudat reginam, sed de habitu mentis praedicat; et hortatur aeclisiam, cui est infus apud cogitationes conscientia prouisa munditiae.

PSALM 45 591 commensurate with what was given by him, by gazing at him, hearkening to him in everything and transforming completely those old ancestral ways, and to be completely focused on him by not scorning him for the alleged dishonor of the passion, instead serving him as her master with deep fear. Since there will be some considerable glory in the sight of everyone, in regard not only to him but also to the illustrious members of the church on account of affection for him, it was well that he went on to say All the glory of the king's daughter is within—in other words, I advise you to attend to these things and hearken to him in these matters with great zeal, since your true glory is revealed from within and in terms of the affection in your soul: while the former make known the Lord’s gift, the latter reveal as worthy of honor those distinguished for their own resolve and virtue. If, on the contrary, the statement all glory is within referred to a woman— if, for example, her garments were of that kind—1it would follow that her glory is exterior and not interior. And if they were to claim that he refers to bodily beauty, as though of something within and concealed by garments, the claim is the silly one that the Jews make. After all, he did not begin by saying “all beauty,” but all glory. If, on the other hand, you were to concede that it is to be taken this way, even so, bodily beauty is not within: bodily beauty is assessed from the face, and the face is not something within concealed by garments, but is on the outside. No one ever determined beauty and ugliness by stripping bare the entire body, but from the face and the body’s other features. And so it is clear that by within he refers to the mind, and the words can refer only to, not bodily beauty, but virtue of soul. This, in fact, is the true glory of the devout, purity of conscience, for which they will be utterly conspicuous in the judge’s sight. In golden tassels, clad in many colors. Why, then, after mentioning g/ory,

does he proceed to say Jn golden tassels, clad in many colors? | Because

592 THEODORVS MOPSVESTENVS nduévn; Emedy th xaOapdryt: tas Yuyyns det cuvepyetv Kai tiv Tot [hevparos yapw. ‘va roivev py oinOfis oixetov advry xatépbwua THY ape_THY TOV ToTay Tvyyavew Kai pndevds atdrovs érépov wpds totro detoOa, Kahes éwnyaye tov awvevparimol Kéopou THY pry, CeKvis Ott Kal ToUTov ypela Tots apety ovdiv wooeAopevois, TH wvevpatuKH avvepyela 5 pgdwws amavtwv wAnpota bat Ovvapévev tév pds apetny cuvTEeAOUVTW. ‘Eri pevTot yuvatkos ovde TOUTS Eat Eyov Adyov" TO yap Tol KadAOS TO ToLATKOV OUK GO TOU KOGHOU ToGOUTOV OEkvuTat GavpacTév Goov amd Tijs

oixelas pucews, — 6 yap EEwbev xéopos tails dvcedéot waAAov cuuhadrcTat 4 Tais Eupuvrov Kexrnuévas To KaAdos. | Mvnuovevoas rotvuv roi Kar’ 10 apetnv xadXous THY wpoonKovaav Tepi tovTov wapalvecw Tois wioTois Npocayaywv, eixotws horwov exayet rot peiGovos ev tots KxatopOd- . pact tis ‘Exkdyoias thy pvnpny towovpevos, Seuxvis ott obK aypyarov ovd aVOVHTOV avT®@ TO Tis wapawéoews E€atat, GAG yap Kai dda wodAnv

wapa tois tis ‘ExxAnoias 4 apetn Ampetat tHv éxidocw, Kal dyow’ ih 15%, “AmeveyOnsovta, TO Bacedet xapféver owicm abc%o. To yao péyrorov Kai é€aiperov év ty ExkAnoiag catépbwpa, tovto On Td THs wapbeveias éoTiv, 0 wpdTepov pev ovTwWS ddvvarov Av vAarrewv avOpdrous, ws Kai

Tous Otkatovs avrous pois apkeiaOat ug divacba yuvatci, dorepov O€ Kai neta thy Xpioroi wapovotav aodAois Kai Tév PQbunoTépwv evixaTdépOwrov uno tis Betas éyévero yaprros. Tovro ovv Aéye: 6tt TéTE awAEioTa TpoccomoOyoovra tapbevar tH BactAe? eis Tipnv, TovTéotw alta thy wapbevetav pudatrovoat. [lds ovy anevesPicovta, 7G Bacivret wapPéver d&icw

aut%¢; “Ort doo: toiro peradwovow éxovrat ty Baoioon, Tovtéott TH Exxdyoig, yynoiav aith kai tis apetis tiv Umnpeciav éxtehovoat, érelrep % oi Towovro: padktora udaKkés ciow axpiBeis tev THs ExxAnoias évrodev. 15>. Al mAanatoy axoths amevesPAcoveat oor. Atrat wot gyow znevezOn-

GOITH, avTal peradiMtovet tHy érayyeNav, atta dvabycovral got TH éavr@yv mapGeveiav xi xdnctov trys Baciiicons, Tovréotw ai padora yvw-

péevat avis tH ciabéca, ai ovpdepcuevar avtis te ppovnpatt’ of yap 30 i1 «ai supplevi.

A® 1-6 (p. 259, 6-15): Oportet nimirum (ne mirum ms) ad obtinendam animi, quam superiori uorsu laudauerat, puritatem gratia Spirilus sancti adiadr’ # oy * % thy > ab % yap un Kata pépos 4 Badilov, ai@vydiov tomoy eis TéTov petaywynv uTopévov. Kai dott pyoi duxaiws od poBovueba, avta deikvvot ta mwoadypata. [lés;

Poy * a ot Be ome * :

4a. “Wynee xxi truoas Oy cx Odatx xotdy. Emredy Oddhaccav ovonace TO WAHGos, 1 06 Oadagoa awvéovtos Tou dvéuou Kwoupévy Onod Te TapdT-

TeTat kai poPepov tov nyov aiworede? Oia tev KULaTwY, TodTO éyet STI avvexwiOnoav dyot Kai éwyAOov nyiv peta wodAHs Tis daelys. 40. “EvapasSyoxuy ta boy ev TH zoxtadtat: zut00. DuvexwyOy ydp yor

tz Gon, tovréotw oi BacwWets peta Tis oikeias iayvos, 6uws ovdev eis % qwepas ayayeiv novvyOyaav tev atednOévrav.

54, Tod norayod tx bounuutx sovoxivous: thy méAw tod @205. Ties pact wepi toi “Ayarg Aéyew tov mapopytyv. Tov 6& “Ayato 6 apopytys Hoaias ov cadet woraudv, — pyoi yap wepi adbroi Ack zo py BodAsca. tov Axdv ToUTov vo USwp To MiAwsu. vo mogsudusvov 4cvyH, — 6 d€ 30

12 Pe. LAY, 13 29.30 Is. Vi, 6. 1-5 L (p. 871, 98-30): Aoxet 62 padrov éxiypsdvev rH tpowf Udara Kaheiv ta wdyOy

TGv wodenlov, Tols avdpeious, rovs inrnAots. 20-23 ef. Paraphrasis (p. 868): “Yeara viv ware? ra wryly trav re Céxa puAdv... 6rt os Oddacoa Kupawopnéry Gpynoav ep’ nhas.

_ A® 15-16 (p. 262, 10-10): ... ut repentina inruptione ambitum terroris exprae-

meret.. 91-93 (p. 262, 12-14): Tamquam uento fluetus, sic Deo inminente agmina turbabuntur hostilia. 24-25 (p. 962, 14-15): Conturbali sunt ipsi reges

PSALM 46 605 seas 1s to be taken this way: by mountains he refers to the kings on account of their completely overbearing manner; as he gives names such as “bulls” to the high and mighty and many other things on the basis of similarity, so here as well he uses mountains of the king of Syria and the king of Israel, and the word “sea” of the vast numbers. He did well to speak not of “sea” in the singular, but rather seas, since the Israelites were numerous, and the Syrians also were numerous. And he continues the figurative style in saying in the hearts of the seas: since we refer to a thing’s peculiar qualities as its heart, and you would speak of the very depths of the sea as its heart, he referred by “heart of the seas” to the combined surge of the vast numbers. Hence, the phrase in the hearts—that is, with the hearts—occurs elsewhere: “I shall come into your house in burnt offerings,”’ meaning “with burnt offerings,” as he constantly uses “in” to mean “with.” We do not fear the vast numbers of those attacking, the kings themselves along with the whole horde being shifted against us; the verb shift was well put, giving a more fearsome impression to suggest the suddenness of the attack, since shift implies not a gradual movement or advance, but a sudden shifting from place to place. That we are right not to fear, he says, the facts themselves demonstrate. How so? Their waters roared and were disturbed (v. 3). Since he had given the name “sea” to the vast numbers, and with the blowing of the wind the sea at the one time is disturbed and produces a fearsome sound with the waves, he means, They advanced together and attacked us very threateningly. The mountains were shaken by his strength: the mountains were moved together—that is, the kings with their might were unable to put into effect any of their threats. The currents of the river gladden the city of God (v. 4). Some commentators claim that the author is referring to Ahaz. The prophet Isaiah, however, does not refer to Ahaz as a river, saying of him, “Because this people has refused

the waters of Shiloah that flow gently.’* | Shiloah, however, is not a river

3. Ps 66:13. 4. Isa 8:6. John 9:7 does, in fact, refer to it as a pool, KoAvLBHPpa (of Siloam), where a blind man washed and was cured.

606 THEODORVS MOPSVESTENVS Diodp od woTrapos, GAAa Ayn row KoAvUBYOpa Kata Tov elayyedoTHy.

Otte otv appdce 4 t05 morayoS dovn tH “Ayars, ovre TH bouhpars — évavriov ‘yap TO Mogevdusvev AcusH° GAA’ Een émruepévev tots awepi

tiv lepovoadnp tev te LUpwv Kai tév wepi tov Eqppain lopandrrav ros 5 Acoupious avrois érayayov 6 Qceds awéorpeé te Tov Eémtyeipnparos, kai tovs Lupous avrapKws érywpnaaro, Kabapebnvar pév THY pntpd7odw avtav thy Aapackov, avapebyva 0é kai Tov Bacthéa apacKevdoas, ToTa-

pov d& tov Acouptov xai 6 wpodytys Hoaias exddeoe Neyo’ Ate v0 pn Bobrccoa, tov Andv tolrov to we to Midway 7d moseudwevoy AovyH, ZAR 10 BobrscOa. Every tov ‘Pxxzachy xxi tov vibv te ‘Pausdrion Basdés | eo’ Spey, Sia Todte aveyer Kupreg to buds ro Uda 795 nwotay.03 to iayupov xxi TO

ROAU, Tov BasAsx tv Agoustwy. Ata rovro kai 6 paxdpws Aavid pyc ToS noven0d +x OGUAULTA supontvouss thy wéohty to @zoG, worayov Kai autos tov Acovpiov xad@v, Gouhuxcx dé abrot Thv kivyow Kal Thy Epodov

165 tTHv Kata tev LUpwv. “Exeivov tou gyoiv 4 Know n Kata tev LUpov eippooivyy tH woAde toi OQcot wapéEe, tovtéott tH ‘lepovaadyp’ Kai yap kai avapeOévrev rev tokenovvrev avtots Kai waons amwaddayévtes emiBovArs, eixétws év eippoouvy xabiotavro.

5b, “Hyixcey tO oxjvows avo} & Syetos. “Hyixezy, avri tot aytov amepyve. Lehvour dé 29705 Thy wodAW Kael, ws ev alt Tyyydvovros év nwep oixeiv tov Ocdv aravres eddEaQov lovdator’ aywv 0 aiwrépnve da THS KATA Tév TohEMOUVTMV TiLnwpias.

6*. "O ©2603 ev wéow abtis, 0b sxrsu€ycera. Touréot: tis wéXeus. Eredy yap To abtd Ayer THy WOAW Kai Td oKIvepA, dKohoVOws Eryyaye

% ro tv pic xot%s. TO dé tv véow Adyar dia tO THs BonOeias iayuper, fef. Iloh. V,2 4&7 ef. IV Reg. XVI, Oss. 8-12 Is. VITI, 6-7. 16 Paraphrasis (p. 869): [odAw cot Qeot cadet rav ‘lepoveadypn. 16-18 L (p. 872, 34-30): ...Adow dé vis wodkwopKias, 6 Kai eis eippoatvyy atti yéyove. 20-21 Paraphrasis (p. 869): Tadw cutive. 95 8205 wade? rhv ‘lepoveadtyn, @s rot Oecd. éxet KET Of KOVYTOS,

At 412 (p. 962, 1690): Exeursus Assirius uastauit Siriam, rege pariter extineto, de quo Essaias: Propter hoc inducat Dominus super uos aquam fluminis

ualidam, regem Assiriorum. 16-17 (p. 252, 20-29): Hic ergo Hirusolimas laetificauit uastandis hostibus et obseditione soluenda eius. 90 (p. 262, 96-97): Tabernaculum autem Dei ipsam ciuitatem dicit. 6" (p. 262, 28-963, 6): Id est ciuilatis eius... pro eo ut diceret: Non quasi in aliqua ciuitatis parte consistens ab alia recessit, sed in medio ipsius habitans et lotam eam circa se habens, uniuersas eius partes de hostium opugnationibus liberauit; corporali autem appellatione uoluil indicare auxilii largitatem.

PSALM 46 607 but a spring, or even a pool, according to the evangelist. So the terms river and currents are not applicable to Ahaz, who, on the contrary, was “flowing gently.”

Since at that time, however, both the Syrians and the Israelites from Ephraim were pressing those from Jerusalem, and God brought the Assyrians upon them and both upset their plans and punished the Syrians adequately, causing their capital, Damascus, to be destroyed and their king to be slain, the prophet Isaiah referred to the Assyrian as a river in the words “Because this people has refused the waters of Shiloah that flow gently, and preferred

to have Rezin and the son of Remaliah as king over them, hence the Lord brings upon you the mighty and abundant water of the River, the king of the Assyrians.” Hence, blessed David also says The currents of the river gladden the city of God, he too referring to the Assyrian as river, and his advance and assault on the Syrians as currents. His advance on the Syrians, then, will provide gladness to the city of God—that is, Jerusalem: with the destruction of their attackers they were rid of every plot and rightly brought to a state of gladness. The Most High sanctified his dwelling—that is, made it holy. By his dwelling he refers to the city insofar as he was in it, the place where all Jews imagined God dwelt; he made it holy by punishment of the attackers. God is in its midst, and he will not be moved (v. 5)—that is, in the midst of the city; since he calls the same thing city and dwelling, he logically went on to say in its midst. Now, by in its midst he means through the force of the

assistance, | presenting the generosity of the assistance in a bodily expres-

608 THEODORVS MOPSVESTENVS swath pwv_ wapaotnoas tis Bonfeias td dayidrés, — dvti tot Ov xara

# cs * 9%, g & as ”

TWOS fépOUS wv THs WoAEws ETEpou KEeywptoTal, GAN’ &y pecw abrys Tuy -

Xavwv Kai wacav éyov év kikhy, Tacav épotws repio@le tov éyOpwv* Ob Kal amwapatpentos dmpeévet.

6>, Bonfyce xi7q 6 O20; ta nowt wowt. ‘Evreibev myo cai d&eiav 5 * om ¢ & &# % # } %, $ % 8 e % % auth 6 Oeds wapéEe tHv BonBerav. owt yap Aéye TO Ta yéws, €reton Kai . wR *Tov # TpaTov % . ae) ‘Kal%TaxvTepov # ae & | we @ *, % THS Nuepasa Katpov mpwivdv kadoipev, T@ O€ eg cf & 3 ¥ oe o Pe ? # OrmrAaciwaope thy éextracw éonpave tis b€vryros. Ti ovv yéyovev; 7%, “Eraga,9ncav fOvn, Exdwvay Baorreta. ‘Yodo yao tev wapa waoav

é\mida ére\Oovtwv avrois, tovréot: trév Acovptov, of mpdrepov nuas 10 mwoAetovvTes Tapayn xateryéOnoav — avti Tou érpamnoav, KatéTecov.

F gx ¥ oe % i Fr ' € oe vad

7», “Ede govhy xb703, eoxdebfy A YH. Os éxi otpariyyot pudvy tH pwvij katarAnrrovtes® puovov Té pynow éBdnoe Kai Tapayn KaTéo yev aravTas.

8. Kips tév duvipewv pel qudv, avtidiuxtap Apdv 6 Oed¢ "Izxa8. Taira 0€ piv apooryéyovev, éredn pe’ nuaiv 6 waons ioyvos avarrepos 15 deomdtys, — 1d 0& 2sF fpéy, avri tof éwei wap’ npiv 6 Oeds, 6 év TH vae katoKéy* Ota tolTdé dnot weovextovpev aravras avOpwrous, Kai avTiAap-

Baverat nyav 6 rol Ixzw8 Osds.

#% aye ‘%tH$5 écéourae %% 9. Active xxi Werte Epyx Rig v0 Oro},cS 2 Esto emtoe THs yHs.

Xpiyrae Aowrdv xai tH wapawéoe pera thy tév yeyovdrev éEyynow. ® EnNeré Gyow cai Oeacacbe ota wemoinxe Oavpacia 6 deomwdrns. ev ovv paxapios Hoaias pera thv wpdppyow trois Overt pyow dved@ev

ger" Fa « ¥ A & ? e ® a e oO %

MeO Avy 6 @eds, yvéire 200% uxt Artae%e° 6 Oé paxaptos Aavid tH mapaivéoet TOUS OlKEloUS Told, Tiva OV a& IeToOlyKeY. Is. VIII, 80-90. 5-7 Paraphrasis (p. 869) : 16 rayos Neyer cai trav dEvrdrny avrAmbw. — 7-8 Ls (p. 872,

95): ... di rod avadirAaciaopot onpaive. 19-13 Paraphkrasis (869): ‘Os yap orpatyyos dyow dpioeros éx ris wodews éuBonoas (eadem apud L, p. 87%, 45-47).

Ae 6» (p. 963, 7-12): Celeritatem ipsam indulti adiutorii uocat; geminatione

autem nominum cumulum uoluit ipsius uelocitatis expraemere; «in die » quippe primum tempus el citum matutinum uocamus. @ (p. 263, 14-18): Tamquam de aliquo duce bellicoso hic locutus est, qui sola uoce exterrere possit inimicos et uociferatione praeliari. 16-17 (p. 268, 18-20): Propugnator,

quasi sic diceret Apud nos erit templum et ipse Dominus habitans in eo. 99-94 (p. 263, 22-27): Beatus Essaias post huius operis praedicationem conuersus ad gentes exprobranter loquitur: Seitute, gentes. ef uincemini, quia nobiscum Deus. Hic uero monitus erudit suos et meliores facere contendit.

PSALM 46 609 sion, as if to say, He was not in one part of the city and cut off from another,

but in its midst, surrounding it all, protecting it all equally from the foe. Hence, he also abides there unceasingly. God will help it early in the morning. Here he is saying that God will provide it with rapid assistance, by early referring to the rapidity, since we call the first and more rapid moments of the day “early.” By the repetition’ he suggested the degree of speed. So what

happened? Nations were in uproar, kingdoms tottered (v. 6) as a result of those attacking them unexpectedly; that is, the Assyrians, who previously watred on us, were reduced to panic—that is, they were routed, they were overwhelmed. He gave forth his voice; the earth moved: terrifying them as if by the mere cry of a general; he merely shouted, and panic gripped them all. The Lord God of hosts is with us; the God of Jacob is our support (v. 7): this has been our good fortune because the Lord of all might above is with us (with us meaning, Since God, who dwells in the temple, is on our side); hence, we are better off than all people, and the God of Jacob assists us. Come now, see the works of the Lord, portents he performed on earth

(v. 8). He now adopts exhortation as well after the outline of what happened. Come and behold, he says, what marvels the Lord performed. While blessed Isaiah, after the prophecy to the nations, says in mockery, “God is with us: be aware, nations, and be defeated,” blessed David exhorts his own people by telling them the things he had done. | Bringing wars to an end as

5. That is, “early” and “in the morning” (represented by a double adverb in some forms of the LXx).

610 THEODORVS MOPSVESTENVS 104, “Avravatp&v wohepous péyor thy mepdrav tH¢ yHs. Avri toi ade-~ Awv Aéyet, @s kai ddAayow ‘Avtavedets Th mvetpa abTHyv nai exAsibover avti rou ddedeis, kai. érépwb Qasl znodg taxsic dvravarpeOjcovea:. AdeiAev ovv now ap’ npov tov wodepov, avti tot dxndda&ev Huds Tot aodé-

5 pov. Td dé péyor tHy wesarev THs y%¢, avti tot [Macav Hyav tiv yiv anndhaSev tov wodepou addedov atrovs ap’ nuov Kai peractyoas Te

pofy tev Accupiov. 10%, ‘Tégov cuvepiber xat cuvedace, Smdov. Taira Aéyet drep éxabov

oi Avpot apa tev Acouptov’ ovverpiby onot ta Gwia, ta T6Ea, araca

10 avtev 4 ioyus. |

10°, Kzi Qugeots xxraxatesr ev mupt. Qupeods Agyet tras domidas dia TO TeTpayavous Ett T6TE TAS domidas eiva Kai Tats Opats éotKévat, otac-

wep viv tas Tév povonayouvtwv év tats yupvactas eiva ovpPaive. Td ovv xataxxbost Gupeobs ev must, drt Towav’Ty éoTa: gyoiv 4 opayn Kai 15 tocoiros 6 @dvaros ws pydeé mweprrombqva aitév tots Oupeovs, dala mupi KatakavOjvar dia 1rd wrHO0s.

114, Xyohacare, uat yvdre or: syed elus 6 Ocd;. O pév ovv paxdptos

Hoaias oynoi Tire vn xai feral: xadas tv yvaow abrois éwi ytTe onpaivev ws évavrios, 6 dé paxdptos Aavid wpérovra oixetois wapatvet * % amwah\ayévtes puoi Tov wodguov kal wyoAyy ayovres TH yvooe TH Eph, cyoAdoate taita Aoyiopuevot GvEep aryAaloate.

11>, ‘Yv@Ojcou0 ev tots eOvecw, bpoOncoum ev tH yh. Cya ydo @yow 6 Kai év tots eOveot peyas devipevos Kai év TH yh, TovTéoTt wap’ ipiv. Ata ti O€ Kai év éxeivots pev Oia tis wapatwéeoews, év bytv O€ Ci Tis % ogwrypias, kai wadw ola THY wapaiveow Kai tTHV Tov Oavudtov éEnynow

emappayite tov yrakpov; 2 Ps, CIIl, 29> 3 ps. LVI, 9 11-18 ef. p. 176, 6 18 Is. VIII, 9); of. supra

p. 301, 9-10; 304, 23.

Ag (p. 963, 28-29): Ae si diceret Omnem regionem nostram soluit a periculo, 8-9.15-16 (p. 263, 30-264, 2): Tanto dispectui sunt ab Assiriis (asriis ms) uastati,

nemo interficientium in usum suum eorum arma dignaretur adsumere. 11° (p. 264, 3-10): Essaias dixerat Scitote, gentes, ef uincemini, illam ulique scientiam quam erat calamitas eis datura consignans; Dauid vero, ul domisticis compelebat, hortatur. Omnibus, ait, discendendo (discendo 1¢ m.) peri-

culis desoluli ac totius perturbationis securi, huic cognitor] soli uos dedi, ut eorum memores sitis semper quae uos laetamini consaecutos. 25-306, 4 (p. 264, 13-18): Abtissime post monitus et miraculorum replicationem psalmus laude ipsius liberatoris (liberatioris ms) obsignat, per hoc adserens nimirum (ne mirum ms) eos uoti conpotes (conptotes ms) factos, quia apud eos esset templum et quod Deo institutis ritibus seruiebant.

PSALM 46 611 far as the ends of the earth (v. 9), which means removing them, as he also says elsewhere, “You will bring their breath to an end, and they will be no more’”’—that is, you will remove; and elsewhere, “They will be carried away

like melting wax.’ So he is saying, He removed war—that is, He freed us from war. The phrase as far as the ends of the earth means, He freed all our land from war by removing them from us and striking them with fear of the Assyrians. He will break the bow and smash weapons. He mentions what the Syrians suffered from the Assyrians, saying that their weapons, their bows, all their might was smashed. And he will burn square shields in fire. By square shields he refers to shields on account of the square shape then in use that resembled doors,’ of the kind that these days you find in use in the schools by those practicing hand-to-hand combat. So the clause He will burn square shields in fire means, Such will be the slaughter and so many the dead

that not even their shields were kept, instead being burned because of the great number.

Be at rest, and know that I am God (v. 10). While blessed Isaiah says, “Be aware, nations, and be defeated,” to give a good indication of defeat to them as adversaries, blessed David gives an exhortation befitting his own people. Freed from the enemy and being at peace in knowledge of me, he is saying, be at rest and ponder the things you have enjoyed. J shall be exalted among the nations; I shall be exalted on the earth: | am seen to be great both among the nations and on the earth—that is, by you. Why does he deal with them by exhortation and with you in terms of salvation, and again why does he conclude the psalm with an exhortation and with an account of the marvels? | The Lord of hosts is with us; the God of Jacob is our supporter (v. 11),

6. Pss 104:29; 58:8.

7. The oblong shield, 0vpeds, as distinct from the smaller shield, dottis, was so called because of its resemblance to a door, 8Upa (Theodore explains).

612 THEODORVS MOPSVESTENVS 12. Koptos téy duvdusov ped quay, avrdiprros judy 6 Osbd¢ ‘Ixx08. Ata tov mpoyeyevic0a waocav avrois Bonbeav onpatvey Kai cwrnptav,

Oia to THs too Qeot xatnEwoba powijs xai wap’ avrots eivat te Tov vaov kai GepareveoOat tov deomwodrny.

PSALMVS XLVI

Mera viv ard BaBvd@vos éravodov éxi tis oixetas of ‘lopandirat yeyovotes 1oAAG TO ypovw, Kai Babeias dodavoavtes cipnyns, wadw éni

TO yeipov éEwxerav. Emi yap ‘Avridyouv tov Baciéws twés tev Tap’ avtots émi TowovTov THY vopiLwy arooTiva wapyyOnoav, ws aredOeiv

nev éxi tov Avtioyov, aitiioa 0é traita yevéoOa rap’ a’rois a Kai rapa 10 Tois aAdos €Oveow évavtiws tH TOD vdpou ddce kpatetv aovvéBatve.

Kai rotro axpiBéorepdv éote pabeiv ard tis tév MaxxaBaiev iotopias — Aéyet yap ovtws ‘Ev txt; hutons éxsivars ely AOov &5 “Iopahd ulot mapdvo-

jor, zai avererouv modo; Aéyoures HocevIGuev xual draberucde dradjanv

peta tév eOvav tay nberaw judy, Ot. 20° ng Apsoas évwotcOnuey an’ 15 notes eupey Au%s wane TOAAR Kat HyxObvOq 6 Adyos ev op0aruots altay, wat mooeduuslfycay tives rod Ano uxt exooebOnoxy mobs tov Buothéa, xal

ZSmxusy autots 6 Bacheb; souciny moon xxte rd Sixatoue céy €Ovv. Ket émotncay éxutots axso8uetiay ual andsracay amd diabhxns aylas Kuoptov, aa} éCebyOucay év tots cOveor uxt Emoabacxuy tod movjoxt to Tmovnpdy. x) 13-20 I Maeeh. |, 11-15. 11 déoce: ms.

Commentarium psalmi vulgavit H. Lintamann (op. cit., p. 849-346), Argumentum paullo breuius exhibent catenae Paris. 139, fol. 129; Vat. 1632, fol. 178; Vat. or. 1422, fol. 92 (anon.); Barbaro, p. 478: “Oewep éxwixiov ipvoy dvanéurov TO Oc@ tofrov tov Wahpov vrén trav MaxxaBaiov dawepOéyEaro 6 paxdpios Bavid. Mera yap rTHv eravodoy Thy ard ths aiypadwoias, woAAs dwodaveavres Tis cipyvns, ovtws éEwxer-

Nav tiwes éxl TO yeipov ws mpoceGeiv r@ Avridyp adGaipérws Kat airiica: arooriva wev rod marp@ov vdpou, trois dé ‘EAAnvixois EBeow dutyew, os Kat érerpéyat abrois rév Avrioyov xal yupvaciov adrois woijoa Kai ra ah\ka Oedpara ois éypyro ra EOvn’ eis ovs MarraGias udvos Cydwtis davels cai abriés éxohdunoev xara xpéros xai rots viois wapéwemnpev Tov umep rot véuov wodenov Kat padsora ‘lodda 1G wai MaxxaBaiw, ds Kal tows

Avriéyou orpariwras évixgoey cai robs éravacrdvras pera rd éyxamoOivar tov vad Kai + Ovoworipiov éOvixots, yon 66 Kal tots oixeiovs ro’s cuvapapévous éxeivass.

A® Argumentum ps. XLVI (p. 268, 19-95): In tempora Machabeorum carmen

ipsud tamquam triumphale praecinitur. Deuictis quippe gentibus uel Iudaeis praeuaricatoribus, qui instauranti ritus sacros aduersabantur (aduerserbantur ms) ludae Machabeo, ex persona exultantium (exultultantium ms) oratio formatur. Cf. Psevupo-Brepa (797).

PSALM 47 613 indicating all the help and salvation coming to them through what happened before on account of the gift of God’s favor and the attention shown by them to the temple and to the Lord.

PSALM 47

After the return from Babylon the Israelites were for a long time in their own land enjoying deep peace, and once again they took a turn for the worse. That is to say, in the time of King Antiochus some of their number were induced to forsake lawful practices to such an extent as to go to Antiochus and ask that the practices current among the other nations at variance with the tradition of the law be observed by them. You can gain a more precise account of this from the story of the Maccabees, where it says, “In those days lawless members came out of Israel and misled many with the words ‘Let us go and make a covenant with the nations round about us, since from the time we separated from them we have encountered many troubles.’ This proposal struck them as satisfactory, and some of the people eagerly went to the king, and the king authorized them to observe the ordinances of the nations. They removed their

marks of circumcision, forsook the Lord’s holy covenant, joined with the nations, and sold themselves to do evil.””! |

1. Again Theodore accepts from Diodore without question an interpretation of the psalm based on Lotopia, going to the trouble of filling it out for his readers by reference to 1 Macc 1:11—15, though omitting mention of the building of a gymnasium. He has, of course, told the story of the Maccabees (at length) before in introducing Ps 44.

614 THEODORVS MOPSVESTENVS Tovrwv on yeyovdrwv, as éE aitis pavOdvopev tis ioropias, Cydwris Tod vépov wedros qv Katagtas Marrabias’ jpato pév awdéAeuov mpds Tovs Avridyou orparyyous, dvopayabycas O& ov pixpés Tehevtav wapédwxKe Tois

viots avrov rév vwép toi vdéuov awédenov. Kai on mpa@ros éotpatryet § ‘Jovéas 6 kai MaxxaBaios rod awodduov, — ds kati vixjoas tots ‘Avtidyou gTpatyyous, yTtTHnoas 0é Kai tev oiketwy tots BovAopévous cuuwpdttew Tots évavtios éwepeAjoato Kai Tis Tol vaov diopdcews, wodhAHy bd TOV evavtlov tTHv Epnnwow vrouetvavros. Taira pabdvtes oi wepiomo: éyOpa

te Kai Backavig ovveNOdvres éunyavavro aavras dpdnv arodéca. Kai 10 tovro O& npas 4 tév MaxkaBaixév iotopia diWdoxe Aéyovca’ Kai éyévero Gtz Huoucay te Ebvy te nxuxddfev, ore anodou79n to Quowaerypioy xxi avexawichn vo eyiacyx ds to mpdtepov, ual wpyiclncav coddex uxi ePouvdcdsavto tod dom tbo yévos “IxxaB. “AAAd Taira pév éBovAevovro Kat’ abrav

éxeivot, otpatyyouvrev 0& abrots tév MaxxaBaiwv rot te ‘lovda, bs xai 15 padiota Karipye tol aodéeuou, kai tév adeAbav, wepteyévovto Kai Tovtov. Kai ovrw wavras nrrycavres tovs te weptoikovs Kai tous ‘Avridyon, y0n 0€ Kai Tovs olkeiovs ovamep avTots avOeotdvat ovvéBawwev, érenedy-

Qnocav tot te vaot Kat tév vopinwv. Taira toivuy adéppwhev 6 paxaptos apogyrevav Aavid womwep twa éxwiktov tuvoy éxi tots yeyovdot Tov yah20 pov eEepuvycev.

2%, Lavra tx Efvn upotisate yetpag. Kpothoxrs, rovréatw érevpnpygate, éwein eOos év tais evdnpias kpoteiv tas yeipas. Ta dé navtx t% Ebvn ovy awzld@s Aéyet, GAN’ érewdy Kal Teptotkous ATTHOAV Kai Tots ‘Avtié-

you otpatnyous, kai OAws aoAXoi of yrrnOévres, kal tohdois 4 Tot OQeoi % duvaus éyeydve xarapavijs.

2b, "Ahaddcare TG OeG év Qavi ayaddidcems. KadOs 1rd Hraratare

ws éni vikys* Tovro yap dAadaypos Aéyerat kupiws 4 év tails vixais pwvy wapa toi otpatod yryvopévy. Mera obv eihpootvys oyoiv aad4Sxte, evppoctvys afta éripOeyyduevot, éweidy Kai toaira Ta yevdpeva.

10-13 1 Macch. V, 1-2. | 25 yeyover ms = 26-98 GArdaddkare ... d\Aadaypds ms.

23-24 Paraphrasis (p. 886, 3-4): Tots card Avrioyov Aéyer orparnyois Kal robs dpa abvots woheplovs. 2 (p. 885): Adadaypds dor: xuplws evi émvixios... deviv emwikiov pet’ edporivys dvanéupare 7G OeG. Tazonoretus (1208 A 9-10, 18-15): Nixyns 6@ tdtos 6 xpéros wai 6 Ghahaypis vixwvrev dwvi.. Kal otros daairws cols TeTvYuxdot ris viens wapeyyvG tO yopny@ tis viens rév tuvov rpoceveyxeiy.

A® 91-22 (p. 265, 1-2): Cunsuetudo est in laudatoriis clamationibus etiam manu plaudere. 24-25 (p. 265, 5-6): Diectis potestatibus solus excelsus apparuit. 27-28 (p. 265, 3-4): Iubilationem dicit uictoris exercitus conclamationem.

PSALM 47 615 When this happened, as we learn from the story itself, a devotee of the law, Mattathias, was the first to take action: he declared war on Antiochus’s generals, and shortly before dying after a life of bravery, he transmitted to his sons conduct of the war for the sake of the law. Judas, known also as Maccabeus, was the first to take charge of the war; he defeated Antiochus’s generals, won over also those of his own people preferring to go along with the adversaries, and attended also to the renovation of the temple, which had suffered great devastation at the hands of the adversaries. When the neighboring peoples heard this, they conspired in hostility and envy and plotted to destroy them completely. The story of the Maccabees informs us of this in the words “When the nations round about heard that the temple had been rebuilt and the sanctuary restored to its former state, they became very angry and resolved to wipe out the race of Jacob.’’ But whereas they made this resolution against them, the Maccabees were in charge of their campaign, including Judas, who was in particular control of the war, and his brothers, and they prevailed over them as well. After thus defeating the neighboring peoples and Antiochus, and also any of their own people who chanced to resist them, they gave their attention to the temple and lawful observances. These events, then, blessed David prophesied well in advance, giving

voice to the psalm as a kind of triumphal hymn of praise for what had occurred. All the nations, clap your hands (v. 1). Clap your hands means, Sing praise, since people normally clap their hands in praise. The phrase All the nations he does not use without purpose: since they had conquered neighboring peoples and Antiochus’s generals, and the conquered were very numerous, God’s power had also become obvious to many people. Shout to God with a cry of gladness. Shout was well put in the case of victory: the cry raised by the army on conquering is appropriately referred to as shouting. So he says, Shout with joy, giving voice to what prompts joy, since the deeds are also of that kind. | Because the Lord Most High is fearsome (v. 2): since God

2. 1 Mace 5:1-2.

, ef # £ 2 #

616 THEODORVS MOPSVESTENVS

B®, “Or: Kuptos bdrososg poBeods. “Erreidy dédeurar 6 Oeds ttiotos ds tous ioyupovs xabedwv, kai 908e03 ws Tovs woAeuiovs KatawAjEas.

BY, Buothsls péyxs éxt micav thy yAv. ‘Os mdvrev Kpatyoas Kai wavTWV TeEpryevopEvos.

4, ‘Ymérage hnods jyty, zat 2bvq_ twd code widas Apey. [avrov yap 5 nas avwerépous érotyoce. Kados 6é cai Ax0b¢ Kai Ebvn* apd yao Tév MaxxaBaiwv éxaxovpyoivro xai b1b tév idtwv, of Kai pddora aition yeysvacw avrois tav Kxaxov. Kaxeivous oiv twéra&e Kai Tovtovs’ ovdé yap Exeivot ToAuGol Tl, OedidTEs Huds Oia THY Kata Tév éyOpav viknv. Td dé

bm robs médaz eri rév eOvav ws éyOpav Karas elrev, él O& Tav idiwv 10 udvoy onétacey,

Ba, “Egekegaro duty thy xAnpovoulay adtot. “Away, darep av tis amo wodA@v éxdeEntat, ws Kpettrov Kai eEalperov dgopile: tév Aorrév adbro

# “ Td aeobv oieertZxr0 me Feutyasavtigtod* addwpicev . kd # eee ¥ Ondovert. ypiv.or Thyes xda00v0piny avvot, iva ein tH yay tis éwayyeas* é1ewdy yap mpdrepov 15 um auta@v katelyeto, Kah@s elie Sti dpuipioev tv abtyv, Tovrértw adeAdpevos aurny exetvov aahw npiv awodédwxe. Kai ovx adbtyv dyot pdvov,

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ahAa kal neds apwpicé te Kxai amndA\a&ev éxetvev, ovk édoas nuds éri whetorov vO Tots 7ToAEpIoIs.

5b, Thy | 86 xadDovhy “Iaxd fy nyznnsev. ‘Iva ein tov KaANorov % laxéB, xoopijoa Td Ebvos Bovdkdpevos, Garep tyiv EBos Aéyew «Tv Kadokayabiav cov », « Thy TYynOTHTa Gov », TWAS Evexev TadTAa awopbeyyopevats.

69, “Avéhn 6 @ed¢ ev xhzdnypd. Lynpatowor? Aovwdv thy vianv. [epryeyoves gyot tév eOvév peta peyadhys pwvijs, nv éxl th viky wemowyrat, aveBn te kai ép’ iyrnhot dekkvuaw éavtdév’ Td yap xvéBn ds dd THs vikns % Tavtwv averépou detyOévtos pyovv. 11 povev ms, 2 dxodbeyyéuevos ms. 14-15 Paraphrasis (p. 886): "Els2é2aro yao quads yot xripa atrod évras xal xanpovoutay, Bf (ib.)... cédanos éyevonefa rot ‘axe.

Ae 7 (p. 265, 12) ... praeuaricatores Iudeos. 15-19 (p. 265, 15-19): Terram nostram, quam dudum ad possisionem gentium postea in ius nostrum dominiumque segregauit, etiam nune pro uagationibus hostium, uindicabit. 6* (p. 265, 24-266, 5): Ascendit quoque, exaltatus et magnificatus est, dicit, cum uictoriam hostium indicat et ultionem secundum humanam utique exaestimaVionem .. quoniam triumpho de hostibus acto cunctis sublimis apparuit.

PSALM 47 617 has been shown to be Most High in bringing down the mighty, and fearsome in striking the enemy with terror. Great king over all the earth: in gaining control over all and prevailing over all. He subjected peoples to us, and nations under our feet (v. 3): he put us over all of them. Peoples and nations were well put: before the Maccabees they were abused even by their own, who in a particular way were responsible for their troubles. So he subjected both former and latter: The former dare to do nothing, he is saying, fearful of us on account of the victory against the foe. The phrase under our feet was well put in reference to the nations as a hostile force, whereas in the case only of their own race he used subjected. He chose for us his inheritance (v. 4): everything that anyone would choose from a great number he clearly he sets aside from the rest as better and spe-

cial; so He chose for us in the sense of set it aside for us. His inheritance refers to the land of promise: since formerly it was occupied by them, he was right to say, He set it aside for us—that is, removed it from them and in turn gave it to us—and not only it, but also ourselves he set aside and liberated from them, not allowing us any longer to be subject to the enemy. The beauty of Jacob, which he loved. as if to say, Jacob in all his beauty, wishing to compliment the nation, just as we normally say, Your Honor, Your Excellency, expressing it this way out of respect. God went up with a shout (v. 5). He now depicts the victory under certain aspects. After prevailing over the nations with a loud cry, which is raised in the case of victory, he 1s saying, he went up and shows himself on high (using went up in the case of one shown to be superior to all as a result of victory). | The Lord with the sound of a trumpet—that is, He went up with

618 THEODORVS MOPSVESTENVS 6. Kuotog ev gave cadnyyos. Touvréore pera pwvis oadrryyos avn\-

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8, “Or: Based; maong tio ys 6 Geog. [avrwv avtdv époAoyotvres Bactiéa’ tovro yap dédewrat ota Tis vikns. 99, Wddare cuvetéis. Tovreott py Te Gdew pove mwpoéyovtes poe Th téepyret tod dopatos, ddAa Kai avadoyi, “Or. vod Ozod of xoxrarol THs vis 5bdox exnoincav. To tot Ozob 2% wpocumakovetat’ ovdapot yap THs Y%s xpataobs Ayer TOUS a@ylovs Kai 8-9 Turoporetrus (1209 B 7-10): Kahd@s 06 cai rd Vorare suvervds réfleixe didaTKOV fy hovy TH yhorry wpodépew rhv unvediav, GAd Kai tHV dtavotav eis Katavénow

vtév heyopnévey éyeipew. 20-23 Paraphrasis (p. 887, 10-12): Awd yap yeyordrov pyoiv ot wavtev réiv éOvav dpyovres apa npiv cuvayGdvtes tov eva uuvicopey Oedy.

A® 7 (p. 266, 6-7): lugiter hane eius ulctoriam cantate. 8-9 (p. 966, 9-10): Non tantum modalationibus delectati sed materi 6 Ozd¢, 2vpypayos Aéyet Kindoapev, 6 Gedc, ofdév dwrddov tol « mwpogedo15 xynoapev » etre.

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Aéyet, uddtora éxi tot Ocot, ws Grav Aé€yn “Eyo cips 6 Ov, todd prod eott TO Gvoua, — Gvoua Kadécas TO brapyov avT@ Kat Tpoodv, — ovTe

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0 «ai Td “Eye sips Kbptos, totrd pol éorw dvonc. KavraiOa xara td dvopa cou, 6 @sd¢, roird pyot’ avdAoyés pyot TE peyéla TE OG Upvos Kata waocav anodioral cot thy yiv, wavrwv éxirAnTTopEevwv TO yeyovos Kal THs

ais Ouvapews éx tol yeyoveros oroyatopévev. To dé emi ta mépata ths yas. 4 €v tH ‘lovdaia os evyaptotouvtev, 4 Kai Tavtayot’ wavrayoi yap 6-7 Ps. XVI, 12 i2%cf Is. VIL, 798. 18-10 Ex. Il, 14,15 20 Ex. V1, 23. 1-3 cf. Paraphrasis (p. 900, 11-12): Kal éri atrés doddevrov abrav eipydearo Kai araparperroy. 5-6 L (p. 904, 14-15): “Avril rod piwioupev, rpoceloxioapev, &yve-

pev tyv piravlpwriav ray éxi tov Kadv cov, cf. Paraphrasis (p. 900). 93-314, 2 L (p. 904, 24-98) .. nai 9 alveots, qro: y awd trav épyww eidypia, ef wal rabra év [Madkaerrivy yéyovey, GAN’ 4 ard rotrav dé6€a dui 76 péyefos wai tov Syxov wal abtas tis oixounévns

karéhaBe ras éryatias.

Ae 94 (p. 968, 6-8): Quam non passus est hostili inpugnatione cassari, sed praestitit alla pace et solida gaudere. 4-13 (p. 268, 9-14): Hoe uerbo indicat se etiam exspectasse et sperasse, quo laetatur, auxilium; non enim fere dicimur suscipisse quippiam nisi expectatum, sicut hanc liberationem post praedictum issaiae iam iamque operiebanturinplendam. 17-23 (p. 268, 15-20): Pro maiestale nomen possuit, sicut alibi Hgo sum Dominus, ei hoc nomen meum est; conctinniens magnitudini tuae in omnes terras laudatio difertur, uniuersis stu-

pentibus tuae uirtutis effectum.

PSALM 48 627 showed how you made its abode secure and stable, incapable of falling to the enemy. We took up, O God, your mercy in the midst of your people (v. 9). Took

up means expected, since those taking up something that will happen normally expect their guess to be true, as when he says, “They took me up like a lion ready for the prey”°—that is, they expected to capture me this way. So he is saying, We expected, we waited for your help to come in the midst of your people—that is, to your people—in other words, to us. By mercy he referred to help, since it is given out of lovingkindness and is not due to the recipients. “We expected” was well put: since God had promised through the prophet Isaiah to provide help, they probably were waiting for it, as actually happened. For We took up Symmachus says, “We inferred, O God,” saying nothing at variance with “We expected.”

As is your name, O God, so is your praise, to the ends of the earth (v. 10). Scripture often cites the name in place of the deed, especially in the case of God, as when it says, “I am the one who is, this is my name,” by “name”

referring to his existence and presence; likewise also the verse “I am the Lord, this is my name.’ Here, too, by As is your name, O God he means the same thing: A hymn of praise commensurate with your greatness is rendered to you throughout the whole earth, with everyone astonished at what has happened and gaining an impression of your might from the deed. The phrase to the ends of the earth refers to those giving thanks either in Judea or even in every place: | the event was naturally bruited abroad everywhere,

5. Ps 17:12. Like the other Antiochenes, Theodore has not noticed that a scribe has evidently written \aov, “people,” for vaod, “temple,” in the local form of the LXx. — 6. Exod 3:14; cf. Exod 6:2-3.

628 THEODORVS MOPSVESTENVS

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Kara adons obv not tis Luv xixkhovs romodpuevat kal yopovs, dere tot Ocot tyv Bonbeav. 14%, O£09¢ tas xxodixs Sudy eis thy Sdvausy abths. Divere Orws éotiv iayupa te Kai Ovvatn, tis tot Ocot BonYetas roratryv adrhv anwopatwouens.

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14>, Kat xxradddecbe vag Bxpers xoT Hs. Coreidy tots wédw Katadap- % Bavopevots tov éott Tas oikyoes OtapetcOa, wapa wacav dé wpowdoKiav 8-10 L (p. 904, 43-46): “Ev eidpocivy pyot xaraoryre oi Td dpos oixotvres wal raoa ai tis ‘lovdaias yuvaines’ axa yap pépous rov wavra Oypov dvondGe.

A® 11° (p. 968, 21-23): Dextera, quae Assirios puniuit, nos de manu eorum ob cultum religionis eripuit. 17-19 (p. 268, 25-29): Ac si diceret Vniuersi per omnes partes ciuitatis hoe agite, cunctis laudantibus, ut tota a uobis exsultatione occupata ciuitas uideatur. 144 (p. 268, 20-269, 2): Studete et deligenter curate, quatinus firmum sift quod collatum est adiutorium. 14 (p. 269, 3-8): Sic domus praeter opinionem urbis liberatae possedebitis quasi occupaueritis magis ciuitatem quam retinueritis; mos quippe est urbes capientibus habitacula sibi sub quadam diuissionis sorte partiri.

PSALM 48 629 since the Assyrians, who controlled the whole earth, had sustained the defeat. Your right hand is filled with righteousness—that is, your help for us: It was right of you to provide help, duly punishing them for their godlessness and duly freeing us from danger on account of your knowledge.

Let Mount Sion be glad, and the daughters of Judah rejoice because of your judgments, Lord (v. 11): those dwelling on the mountains and in Judea, therefore (the meaning of the daughters of Judah), all recounted the event with joy and rejoiced for this reason in particular, that you did everything with great judgment and righteousness, and you assist those requiring it and punish those who ought be punished. Now, the phrase the daughters of Judah means “the Jews,” in the light of what follows. Go around Sion and encircle it (v. 12). To the daughters the direction is well given Go around—that is, go circling and dancing in Sion, since this is particularly characteristic of women. The phrase and encircle it means, Do so, everyone throughout Sion, so as to encircle and surround it by doing this at all points of the whole city. Give an account in its towers: by towers meaning “houses.” So he is saying, Go circling and dancing throughout Sion; sing songs about God’s help.

Set your hearts on its might (v. 13): realize how strong and mighty it is, since God’s help makes it so. Take its buildings one by one. Since those taking possession of a city normally count the buildings, but against all expectation | they stayed and occupied the city, so now (he is saying to those

630 THEODORVS MOPSVESTENVS

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14°, "Onws xv Senytoncfe cig yevedy étéoxv. Taira 0é abtd gyot ol 5 ddoxere Kai Trois €€ vpev, iva eideot Ta yeyovdra. 15. “Ors otrdsg eoriy 6 Ooo Audy elg tov aldiva axt elg toy aldvz tof xidvos. “Iva ndbwoww oc obto; udy ae Ged; — rovréort BonOds Kai awpooTatys — avros Trotavel, Kat wieTrevowow Ex TV TaAal TE Kai 4WPO TOAD yeyevnuévev Kai Tav viv éf’ nuay Ott Kai eis TO ENS THs aUTHS Huas a&uw-

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aurov yapt|(ros> deviwpev.

PSALMVS XLVIII

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wapawveiv dvOpurmos. Ei yap cai ‘lovdato: dta td ths yveuns edKoXoY Q didheobe ms 12 yap: ms 15 wroctvOa seripsi, éwrofjabar ms. 14-15 Tueoporetus (1217 B9-12)... mpooddper wapaierw, xpocbeivar tH alerret roi Biov thy dperiy, xai ddaoxe: rol mAovTov vo paratov Kai THs TOD Kécnov codias Td

axepoés. 20-316, 3 Turopnoretus (12917 C 3-6, 10-13): “Or: pévois ‘lovédatois oi xpopiyrat dWacKkariav xpowépepov, wavri wou Oydov' GAN’ évratla 6 wpodytixés Noyos THY olxoupevyy waicay eis adxpdaci cuveyeipe... Afjdov roivuy ws é& atbrév oi Adyat rpocépovra ov« ‘lovdaiow pdvos, ot0é rotode yf roiode trois eBveaw, GANA waon TH Téiv

avbporwy giver.

Ae 14¢ (p. 269, 9): Hoc inquit, narrate quoniam sit. —- 7-10 (p. 269, 11-19): Non solum tamquam dominus, sed etiam tamquam pastor quidam sollicitus ac benus. Argumentum ps. XLVIIT (p. 269, 13-22): Commones monitus ad

omnes homines hoc carmine beatus Dauid instituit, docens ut non magno stupore capiantur earum rerum quae in hac uita gloriossae (-ssa ms) creduntur, sed putius studeant quemadmodum pro adfluentibus commoditatibus gratias Deo agant, ut ipsarum rerum possit illis manere certa perfussio uel functio. Cf. Pseupo-Bepa (733).

PSALM 49 631 in occupation), Zake it one by one: you will be able in counting the buildings

to enjoy them without any trouble. So that you may tell the next generation: teach your offspring as well the same things so that they may know what happened. That this is our God forever and ever (v. 15): so that they may learn that this is our God always—that is, our helper and leader—and he will shepherd us, and that they may believe from what happened of old and in former times and now from us that he will continue to vouchsafe us the same help, like a good shepherd freeing us from every harm and every attack of the enemy, provided we show ourselves worthy of a share in his grace.

PSALM 49

He delivers a general exhortation to all people, teaching them not to get excited about riches and glory or to set much store by influence in life. Rather, they should be concerned about being free from sin in the time they have, and about giving due thanks to God for the good things that have come their way, this being a means of ensuring that the enjoyment of what they have will be lasting.

Hear this, all nations (v. 1). It is appropriate for the author to exhort everyone alike: even if Jews were bidden not to have much to do with the nations at the risk of familiarity, | 1t was still necessary for the biblical authors,

632 THEODORVS MOPSVESTENVS

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cews Guolws amavtas éTt Thy axpéacw Kad@v, ov dtaKplvwv wAOvotoV ad IEVHTOS Ola THY THS KTHTEWS | Ctadopav. Ai ti obv wAOVCIOV Kai TeévyTa;

"Iva pyre ovros é’ ois Eyer peyadodppovs, ante éexeivos ws peydAwv éote- 20 pnuevos abvuyn. Tovtow tots pyyuact ovyKadéoas ravtas eis tTHv axpoaciv

pyot’ 44, ‘To stoux pov harness soviav. Kade 0€ buds éni td dxovew, éredy copias amracys Kai cuvéoews perta pbéyyerOat péddw. 14-15 Paraphrasis (p. 914, 5-6): To adré Adyet” yryeveis yap Kadei robs dxd -yijs

yeyoveras. 23-24 Turoporetus (1220 B 10-11): Zodias dyci peorra ra wap’ énoii mpoopepopeva prypara.

A® 3-4 (p. 969, 93-270, 2): Ordinate primum auditum praeparat, ut con-

sequenter subieciat audienda. 2° (p. 270, 3-5): Pro Intendite et diligenter audite; quibus uerbis quam sint magna et utilia quae dicuntur ostendit. 10-15 (p. 270, 6-12): Omnes gentes, qui uniuersum habitant orbem et terregenas fillosque hominum unum genus atque idem dicit; bene autem aduersus infla-

tionem mentis, quae prosperorum successu uenit, et terregenae mentionem fecit originis. - 19-21 (p. 270, 15-18): Diues ne deuitiarum possitione turgescat, pauper nequaquam magnis bonis se esse doleat priuatum ad audiendum vocatur. 4° (p. 970, 19-22): Scite prursus praedicat quae docturus est, ut ipsa doctrinae

laudatio studium suscilet auditoris. :

PSALM 49 633 who spoke with the grace of the Spirit, to let everyone benefit from it. Now, it is good that he does not begin with an exhortation: he first instructs them to listen and speaks about this, bringing out the significance of what would be said. Then, after an introduction required by the theme, he gives the advice at that stage. Give ear, all inhabitants of the world, by Give ear meaning “listen carefully.” In his wish to bring out the completely binding character of what would be said, he urges them to listen carefully. Both earthborn people and human beings. The phrases ail nations, all

inhabitants of the world, and earthborn people and human beings mean the same thing. Earthborn people was well put: since he intended to teach them not to glory in wealth and the good things of this life, he called them earthborn, as being born from the earth by the insignificance of nature. At this point, after first depressing their self-importance and speaking of human beings, he goes on to say Rich and poor alike—that is, summoning everyone alike to attention on the basis of their common humanity, not separating rich from poor on the difference in possessions. Why, then, rich and poor? Lest the former take pride in what they have, and the latter be disheartened by being bereft of many things.

After summoning everyone to attention in these words, he says My mouth will speak wisdom (v. 3): I call on you to listen, since I am about to utter things full of all wisdom and understanding. | And the pondering of my

634 THEODORVS MOPSVESTENVS

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Pd aa % 3 & % # id . # . a . a ef at SP 5 wv Kal autos érepeAnOnv, wv péd\dAw Aéyew CoKxisaoas Kadds éyew Kai éTépois cupBovrsioa. Kai éwedy etme to otéyn wou dadjoe, xai 4 weréry TH¢ napding wou, iva py vomoOy oixeta POéyyeoOat, Kades éreyet’

5%, Kiwés sig magaborhy rd 00g wou. Touvréotw eis Oupynow, — wpdrte-

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régtt TO Oupynpa, tTHv OWacKaNiav. “Ev Yadrnoin 6€ 2voizw éyet, TouTéoTi

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63, “Iva ti goBotiua: ev Aucox zovno®. ‘Os cvaxomovpevos tots dWacKopevois Aéyet ‘lowpev pyot cai ovveEetdawpev ti rote apa ddBou vowic-

20 téov a&wov Kai ti mpoofkov év tuspe poPeicba novnok, iva ein év 8-9 ef. in Abdiam I, 1 (309 A).

i-4 Paraphrasis (p. 914, 29-28): Kai dia rofro pekérny airdé éxadeoev, os av exagros pao: Gti ove avrooyediater xpos tHv diaaxadlav (ef. L, p. 929, 8-9), GAX’ ék WOAAHS THS peherys, kal éx woAARs Tis tév wpayparewyv neipas éxi ro diddoxKew wpodyerat.

8-10 L (p, 922, 11-18): ... dvri roi dxkwa xdya 76 ots cis dufynna, wai ediddyOnv kayo (OfjAov dé ws rapa toi [Iveiparos); eadem fere praebet Paraphrasis (p. 914). 12-13 Paraphrasis (p. 914, 35-36): UWageforty yap évraifa +d dipynna déyer. 13-14 L (p. 999, 24-96): “Ev Yorrngin 8é ré mvevparudy éudatvey ris didacKadias, «al év Goparos take: woetrar tiv cupBovhnv jodvev tov Adyov. 16 Paraphrasis (p. 914, 49-43): WooBinuwe wadw adtiv ryv ddackakiav cake.

A® 3-4 (p. 270, 93-95): Ae si diceret Non explorata loquar, sed quae multa

meditatione collegerim. 5° (p. 270, 96-30): Ne putaretur quasi pro aliquo commentatus ingenio, rite intulit haec quae doceret, Deo se narrante et consuetis modis inbuente, dedicisse. 13-14 (p. 970, 31-271, 3): Vt doctrinam meam carmenum suauitate permisceam, pro Loquar eam ad erudiendum alios quae primo ipse sedulus ac deuotus accipi. 6% (p. 271, 4-9): Quasi cum ipsis, qui eradiendi sunt, diliberans proponit, ac dicit Videamus quid sit illud quod in die malo timeri debeat. Malum autem diem tempus angorum appellat, quod

experituri sunt omnes nocentes., :

PSALM 49 635 heart understanding. He means the same thing, namely, that what is about to be said is full of wisdom and understanding. The phrase the pondering of my heart means, I am not speaking lightly, but after meditation and testing in my heart, conveying what is of value in those things that I personally have

pondered, and that I am about to mention after deciding to keep them and offer them as advice to others. And since he had said My mouth will speak, and the pondering of my heart, he went on in case it was thought that he was uttering his own ideas: J shall incline my ear to a parable—that 1s, to an exposition; in other words, I first gave ear and listened, as if to say, These things were taught by God. Then what? J shall solve my riddle with a harp: first I listened and then I speak; after being taught, I instruct others in what I was taught (riddle thus meaning “exposition, teaching’). He says J shall solve it with a harp—that is, I shall deliver my exhortation in song, since it was also blessed David’s role to deliver admonitions and produce inspired utterances in song. Now, teaching was well expressed as a riddle, since he begins the exhor-

tation with a question, asking What shall I fear on an evil day? (v. 5). AS though examining the issue jointly with the learners, he says, Let us see and investigate what on occasion is to be thought worth fearing and what should be feared on an evil day, as if to say | “at a time of tribulation” (by evil day

636 THEODORVS MOPSVESTENVS cap | Ornbews — nuépav movypav Kadev tov OAdfewv Kaipdv, os KaKév airiov Tots Tretpwpevots.

Gb, “H avopixn tig wtépvys pou xuxdooer pe. TH¢ mtéovns, Tovrea tt Tis

6600, éreidn wrépvy tpiBopev tas sdovs — iva ein ths mpagews’ dddv yap wavrayot kadet thv wpdEw. “Eya roivwy pyoiv év kaip@ Kwdvvev rote Aoyihoua poBeioba detv, éredav dvopos tist Kai ardéwos mpd&eow @ Kexduvxopévos. "Epnuos pév yap 6 towiros tis tot Ocot Bonfeias, év xwouve 6€ av Kal dta tTHv wzpocodcay ayaptiav ovK amokaiwv tis Tob Qeot Bonbeias, wavri Aéyw tov Kivouvov éxdéyerat. Toto dé etrev 6 paxaptos Aavid dexvis ws tavtwv yetpov auaptia, kai todro poPetoba ypy — 10 OUK éav ypnparov nuds évoeeis eivat cvpBaiy — éretdn mAOVoLOS ev TIS OV

kai wAnOe kateyopnevos apaptiv év ouppopais éFeraceis awahAarynv ovy evploKel TéV KaK@V, 6 O€ Wévys Kai Ou THS oiKelas dpeTiis mpootaryv éavrod

tov Qedv xaraoxevdacas, Kai év péow xwovvev rapadd&es ths tot Ocoi Bonbetas déyerat tyv amcAavow. Ti ovv dyow év Kaip@ Kwotvev toiTo 15 povov poBetoOa det tHs auaptias thy mpd&w; 7-9. Ob wemorbdres ext tH Juvzpe. xdtév xxi ext rd wan rod mAobtou autéy xavyauevor, "Adehpo; 0b utootcat’ Autodeetra SvOowmog; 08

dace tH Osh Liacyx xdrod uxt thy siyshy Hs Avtodosas THs YuzHs xutot. “Emedy kav wavy tis wAovotwds te Kai duvatés 4 Kai adddpa péev 20 TH oixetqa aweroes duvape, peydda 6 Kai éxi TO wAOVTw povéy, év KWduvots €EeracGeis xai wAnbec Bapovpevos apaptiv ovdeniav etptoKxet Tav kaxav diahAaynv’ ovrTe yap ptdous evpioxet Tovs AUTpa OiddvTas brEpP avrot Kai pvopévous tév KaTeyovTwv KaKkOv, oUte avTos ypnpata Covs TOTE

t@ OcG dvownyjoas addict tis Tywpias, ode yap apyupiy Ewvnoacba % tHv éavtod yuyny id auaptias BeBapnpevyv duvatat. “Oore rravtev | apaptia yeipwv, éweidn pndéva anaddatrev Kwddvev dvvarat tov vrd TaUTHS 1-2 Paraphrasis (p. 915, 5-6): ‘Haépav wovnpav cade? év 9 wévos Hiv y cuppopa Tis

émicuvabpoiferar. 3-4 Paraphrasis (p. 915, 11-12): [répvav ray ddév xadel, ard roi wh wrépvn toiPew trav dddv. = 15-16 L (p. 929, 37-41): Aeikvvow ovv cai riva def hoPeicGar, ob ra woddois pofepa ... GAN’ anapriay jdvny.

Ae 5-16 (p. @7t, 10-19): Ac si diceret Nihil aliud periculorum tempore perpendo esse metuendum nisi iniqua hominem et indecora gesta circumdent, quibus solis ad liberationem (diliber- ms) impeditur (inpenditur ms.) adflictorum diuinum auxilium, cum ditissimis et ob peccala corruptis opes suae subuenire non

possunt; prae caeteris ergo calamitatibus non indigentia pecuniae metuenda est, sed erumna peccati. 93-26 (p. 271, 23-27): Nemo amicorum neque pecuniae suae oblatione redemi poterit in pericula diues ob peceata deductus, qui moribus propriis, non muneribus, absoluendus est.

PSALM 49 637 referring to a time of tribulation as the cause of troubles for those experiencing them). The iniquity of my heel will encircle me. Heel means “way,” since we tread ways with our heel—in other words, behavior, because he everywhere refers by “way” to behavior. So he is saying, At a time of danger

I then consider what I must fear, whenever I am caught up in lawless and wrong actions. Such a person is in fact bereft of God’s help, and being at risk and in view of the presence of sin not enjoying God’s help, on every score

incurs the risk. Blessed David said this to bring out that sin 1s worse than everything; it is this that must be feared, not the possibility of being in need of money, since a person who is rich and in the grip of a multitude of sins is in real difficulty and does not find release from the troubles, whereas a poor person even through his own virtue acquires God as his patron, and in the midst of dangers wins the enjoyment of God’s help, to his surprise. So why is it that in time of danger committing sin is the only thing we

must fear? Those who trust in their power and boast of the abundance of their wealth. If a brother is not redeemed, will anyone be redeemed? He will not pay God a ransom for himself, or the price of redemption of his own soul (vv. 6-8): even if someone is wealthy and powerful, and if he trusts fully in his own power and even boasts of his wealth, he is in danger and weighed

down with a load of sins and finds no relief from his troubles. In fact, he finds no friends willing to pay a ransom for him and rescuing him from the troubles besetting him; nor can he then himself by paying money to God prevail on him to desist from punishment; nor does he succeed in redeeming his soul, weighed down as it is with sin. And so sin is worse than anything, since no one who is weighed down by it and is consequently the object of punishment by God can be freed from danger. |

638 THEODORVS MOPSVESTENVS Bapovpevov xai tiv apd tot Qeot tywpiav avayKkaiws éxdeydpnevov. Kai 6 pev UO THs avouias noi KexvxkAwpévos, ovTws 6 O€ apuapTtias Kaba-

pos. [las; 10. Kot éxoniacey ets tov aldva, xxt Ghoera sls réd0z. 'O rowtiros 5 Kav mweipav AauPavy wore cuppopev, Kérrov pév aicBaverat Kai KapaTowv, evptaxet 0€ TavTwy Tov KaTeydvTev amwalAayny, Kai mwpds GAtyov Kapwv Omvex@s atoAavet Tév KaAGvy tH Toi Ocot Bonfeta padiay ebpioxwv thy

Avaw. To ovv sig tov xi&vx rovro eliev avti Too wpds Kaipdov, TovTéTTt kav eis édtyov aidva Komidon Kai mpds Kaipov Boayv, add’ sig réh0g Gh10 cetat, avti Tot dmvexds. Lapéarepov dé adtd “Axidas Aéyer Ueveapevos v8 aitive tobrw, Gav cis tov aldiva dixredéoe:, rowvrd te onudvat BovAdpevos 6tt Kav évravOa kav év r@ wapdvtt ai@ve O6fy AvNpav Teipav Aan Bavew, adda Ouvexn pera tyv évreiOev EEodov déEerat thy evppoovvyy.

118, Od beta xataploodgy, Grav Wy capone anofvacnovtz:. “Emedy 15 GAws epi tot py méya tt vonivew ta wapdvTa KaAa OwadeyeTai, éuvypovevoe Kail copéav, t0900¢ évraiOa xadav ovKx éxeivous Tovs tTHy Kata Oedv cuveow KexTnpévous, GAAa TOUS oiopévous Ota TéV OiKkEiwv AOYLOMOV ATravTa

dvvagbat, ois Kai padtota cupBovdots of mAovatot Kéypnvtat. Totro obv Aéyet Ott 6 Oikatos Kai duaptias amydd\aypévos éxetvous pév Gewpet aoA~ 2 AaKts xnolvAsxovtx;, — Tos oiopevous Kai TG wAnOet TOV YoNLATwY Kai TH

cuvére: Tav cuuBovAWY arravras brepdéepew avOpwrovs Kai TWavTev KpaTHOEW, — avTos O& TeiceTat Tév avynxéoTev ovdev. Kada@s eirev Ode BYera

nataooaoay, éredn KkatapOopa Aéyerat i wavreAys Oid\vots’ ef yap Kai weipav o€yetat wodAakts tav | Avinpov, ad Gv Kai KowId, GAN ov wavTEeAH

2 ryv cirabQopav vropéver Kairot tovs GAXous bropévovtas 6pav. Ovrw kai ‘AxvAas dyoiv On Syera. Sizolopdy bray Sbera coped; anobvicnoveas, touteati Qudév ovros vaopeve? yaderdv’ tovvavtiov ‘yap Tous dAXous Taira waayovtas Gedoerai.

11>, "Ext vo aito dopa xxi Zvoug anohotivea. “EdaFev dre sogots 30 anofviaxovra; éxaddecev ov Tovs dAyOds avveroUs, a\Aa TOUS eivat olopé-

vous kai Oappoivtas Tois oixetois Noyiopois’ eiov yap coped; émryaryev Zpowy xat xvous, tovréatt [lavres oi dppoves Kai dovverot kat’ até &nohotvta, — Td yap xepowv “xb &vous Td avro Aéyer. Ae 4-10 (p. 272, 3-9) ...etiam si omnibus diebus uitae suae in praesenti calamitatum experimenta perseutiat, habebit quidem sensum laboris, sed liberationis securilatem atque, ad breue tempus adflictus, uita deinceps dilectabili iugiter perfruetur. 93-25 (p. 272, 9-12): Etsi ad tempus uexetur iustus, plenam tamen correptionem — id est, ut penitus intereat — sentire non potaerit.

PSALM 49 639 While one person, he is saying, 1s caught up in iniquity, the other is thus guiltless of sin. How so? He labored forever, and will live to the end (v. 9): even if such a person ever has experience of disasters, and feels the effect of hardship and distress, he finds relief from all that oppresses him, and though

laboring for a while, he has constant enjoyment of good things by finding a simple solution with God’s help. So forever means “at the appropriate time”—that is, even if he struggles for a brief period and a short time, yet he will live to the end, meaning “unceasingly.” Aquila said this more clearly,

“Coming to an end in this age, he will continue to live forever,” meaning something like this: Even if here in the present age he seems to experience distress, yet after departure from here he will gain endless joy. He will not see ruin when he witnesses the death of wise people (v. 10).

Since he was speaking generally about not glorying in the good things of this life, he mentioned also wise people, by wise people here referring not to those endowed with understanding in God’s terms, but to those of the opinion that they were capable of everything through their own powers of thought, to which cast of mind the rich in particular had recourse. So his meaning here

| is that the righteous person who is also free from sin observes the death of those others in many cases—those believing that, thanks to the abundance of their assets and their grasp of issues, they were superior to everyone and had control of everyone—but will not personally incur any such fatal weakness. He will not see ruin was well put, since ruin means “utter undoing”: even if he has frequent experience of distress as a cause of suffering, he will not undergo complete annihilation, though witnessing the others being subjected to it. Aquila also says in similar terms, “He will not see annihilation when he will witness the death of the wise”—that is, He will meet with no harsh fate; he will, by contrast, observe the others suffering it. Fool and dolt will perish together. He made clear that by the death of wise people he referred not to those with true understanding, but those with belief and confidence in their own powers of thought. Having said wise, note, he went on to mention

fool and doit; in other words, All fools and idiots will perish at the same time—by fool and dolt meaning the same thing. | They will leave behind their

640 THEODORVS MOPSVESTENVS Lie, Kai xaradeipousw &ddotpiog tov wAobrov abtév. Kai ra pev yorpara, ép ois peyaka éppdvovv, KAnpovoyycovew Eerepot. 124b, Kai of rapa. auréiv olxian aitéy cis vov aldiva, cxnvanara 2bTGv els ysveav xal yevedyv. Avroi dé oixyrnpiov tovs tdpous Aaydvtes Smvexés

eCovow avtd xataywyov, ote é€tévat obte katéyew éxeivwv duvdpevot. 5 12°, Exsxadéouvro tz dvéuara adtéy én réiv yardv abtOv. Jvpupayos’ ‘Exovopdcavres tz bvénarx abtray él thy yatdv. ‘Earedy tots wAoveios wohAaxis 680s trois aypois ard Tijs dixeias é6voudtew arpoonyopias, wokAdkis dé kai Nourpd, ovrw dé Kai tds olkias dwd TeV KeKTnNpEve KaAéEiv ewbacw, Toito eye Ott TOTOVTOV amrwvavTo Too TAOUTOU ws THY TE ‘yi 10

kai ta én avriis bwd tot OQceot yeyovera diwré tijs oixeias Kadeiv rpoonyopias’ ovTw Kai w?éAes ard TeV OiKnoOavTeV AéyovTal Kai K@mat Kal TOG ETEpA ATO TiV KeKTnpeva.

13. Kal &vOpmmog ev timid av oF suviixs, mzpxocuveBAnyn rots xtivect

tolg dvoytots xal dowdy xbrots. Kai éuws @noi tocatryy éyovres év rG@ 15 wapovet Bip thy améAavaw Kai wodAd pév év tH pice Tapa Ta AoLTA (Ga Kexrypévot Ta weovextypata, wAelotwv O& Kai awoAatovres, O08 ovvikay tis wapa tot Qeod ripys 1d péyeBos, dAAG tH alvaccOyoia Tis TéV Wpocovrwv Krycews OiadAarrovow obdév tav KTnvav Tav év TH hice Td avonraivew xextnpévev. “Oowep yap éxeiva ovvinaw ovdéev tev zpocdvTwv 2 avtots Kahov, add’ adtaxpirws Eye: ta wpoodvta, ovTw Kai ovTOL TOAAGV

kai peyddov deSdpevot rapa toi Qeov thy awdAavaw, Toi pév edyapioreiv TH dedwxdtt ppovrRovow Edattov, dvonoia 6é ovGvres év duaptias Kkaraynpaokovot’ Ot Kai Ouatav éxdéyovrat wapa toi Qcot ray dadédacw. 7-9 L (p. 995, 49 45): “Ewexodioavte Adywv th Gvduata abviy inl tBy yatdy, rd sweperiBévar ras éxevupias trois oixodopywacw, wypots wai Aovrpois. Cf. THEODORETUS

(1225 A 4-8) afgue Paraphrasis (p. 917). 17-18 cf. Tuzoporerus (1295 B 3-6): Tabrys dé bnow alriov ris dvoias, vo jj Dedgoa avvidvar npGs riv olxeiav ripqy Kat chy wapa rot Qeol dobdioay nyiv ablav.

Ae 12% (p, 979, 23-97): Hie est finis inmodica cupientium, ut pro apetitu caducorum aeternitatem perferant sepulchrorum, et has solum domus sine fine possedeant. 12° (p. 273, 2-9): Ipsorum denominantes (dominantes ms.) de nominibus suis terras ad propagationem memioriae potientiaeque suae; opulentis quibusque mos est nomina sua conditis a se ciuitatibus, uicis, domibus, agris adfigire et res a Deo creatas propriis arroganter insignare uocabulis. 17-21 (p.273, 10-17): Tam rationis ussu quam tolius mundi concesso dominatu, ut Deo subditus, neque prosperitatibus elatus, referet gratias largitori ... ut obulis (obis ms) quibusque sicut illa indeferenter utatur, et apetitu, rerum impetu, non iudicio, moueatur.

PSALM 49 641 wealth to strangers: their wealth, in which they gloried, others will inherit. Their graves are their homes forever, their dwelling places from generation to generation (v. 11): with graves assigned as their dwelling, they will have the same lodgings forever, capable neither of leaving nor of holding on to them. They bestowed their names on their lands. Symmachus: “They gave their names to the lands.” Since in many cases the rich adopt the practice of naming their country estates, and often even their baths, after themselves, and so even the houses are commonly named after the owners, he means here that they owned so much wealth as to give their own name to the land and to what was produced on it by God. In this way cities and towns are called after the residents and many other things from their owners. Though enjoying a state of honor, the human being did not understand; he was comparable with brute beasts, and likened to them (v. 12): despite having so much enjoyment in the present life, possessing many natural advantages by comparison with other living creatures and enjoying a great number of gifts, they did not understand the greatness of the honor conferred on them by God; instead, by

, their insensitivity to the possession of their attributes they are no different from cattle, which possess no intelligence. That is to say, just as the latter have no realization of the good things given them, and instead enjoy indiscriminately what comes their way, so too the former are given the enjoyment of many wonderful things from God, and while giving little heed to thanking the giver, they live a heedless life and grow old in their sins. Hence, they also are the objects of a rigorous verdict from God. |

642 THEODORVS MOPSVESTENVS 149, Abcn 4 6dd¢ abriv oxdvdarov abtots. “ActAas’ Totro 68d: avoyciag abrots, ray Kax@v Kai tys diwewAdeias. Td yap «itn dewtuds déyet,

tovtéotw H rowdry wpeakéis aitia tev Kaxév adrots xabiorarat, Kai Td dvacOyreas drohavew tév tot Geot xadev avayxatws ébédxerat tot Oecod 9 THY Kat avTo@v tinwptav. Kai ti dyoi; Tb wavtev yeipov.

14>, Kai peta catita év 7G otéuatt abtav ebdoxjoover, LUupayos dvi

verAdyee *% # 4 #ecirav' $ ? Aéyet « a yap 8 tovae Kai % peta % tata, ee Olde686 per avrods cadeatepoyv ott kai ot pet abtobs pupotvra Tols mpotépous, — Td yap &v TG otépatt

er % ry 3 re y % om £ , ? % %

aut&v dvti Toi «ols Aéyovor», Td dé svdoxhaoucw dvi Toi « dpéoKovTat». 10 “O 0é BovAetat ecizreiv Ott Kai Tév wpoTépwv TAOVEtwY Ceyopevwv THY Tapa

tov Qcod tyswwpiav kai duaiav thy KéAaow bropevdvtwv, ovde ovTwS oi xadeEns avOpwrot coppoviGovra’ tovvavriov 06 apéoxovrat tots in’ avtev Aeyouévots Te Kat wpatropévas Kai GyAotv Ta éxeivav éorrovddKacw, 6poiws wepl yonpata éyovres Kai wepi ta Tot Biov Kaka, éXarTov Tis aperhis ppov-

15 tiovres cwppovitecOa tH Tév mporaBdvTev tiwpia. 154. ‘QO; xodbara év %3y Elevro, Vevaros morsel abrobs. Katrot py% $ 2% ¥ SS # #wohAdKis & 8 aidvydiov 3 # &tov& # ¢bropeF giv Op@vTes OTt Oikny mpoBatav Gdvarov vovowy, ovKett thy €x tol Oavarou wpoadoKéivTes arradAayyy’ TovTo yap

Aéyer Vavareg wopavet abrobs, avri roi xabeEet romrdv cai Kpatnoe.

15, Kat xarexupiedcouciy abtéiv of sibets ro wet. ModAaKis O€ not _ &tH#Tod oxOeot %BonBetg wm aoddev # oe éxpdtycav 3 Fd _ioyupév $ we %whovKai & Clkatot te Kai

eo x * ¢ os & , ? # , x

ciwv, 6gutTatyv Kai wapa wacav wpoodokiay thy Kat avtév viknv OeEduevol, waTep TWodhakis of ‘lopanAirat kai paivevrat KexpatyKdtes ddAoPUAwy

and ‘yap tev yeyevnudvev ataidevet.

25 15° Kai 4 BoASerx aitadyv marowOncerar ev tO 434. Kai rdod dnow avtav 4 ivyvs, ap’ is BonbetaOa wpocdokéow, tv TG ZSn wadatovrat, iva etty év tO Gavare, tovréotw apavicerat Oavadto wapadwWopevew éexelvev. 10-13 Paraphrasis (p. 918, 7-9): Avi rod wai of pera rabra oidév éx ray rpodkaBdvrey

apehyOnoav, add’ qudéxyoav wai avroi ra orépara rév aredOdvrev. 12-13 L (p. 9%, 4-5): Maxapifove: yap éavrois wai dpdaxovrat rois rparrouévois.

Ae 14° (p. 273, 17-21): Haec, inquit, omnium malorum causa est et perditionis materia, quod sine discritione aliqua bonis, quae Deus econtulit, perfruuntur; et hic stupor, qui in iumentis (iuuentis ms) utilis est, in diuitibus elatis reus est, 15° (p. 274, 2-6): Et quidem, inquit, uidentes quoniam instar ouium ... subite plerumque subdantur exitio, nec ulterius audeant sperare mortis

egresum. 15¢ (p. 274, 11-13): Omnis potentia diuitum corrumpitur, cum ili traduntur exitio.

PSALM 49 643 This way of theirs was a scandal for them (v. 13). Aquila: “This was a way of foolishness for them,” of troubles and ruin. He uses This as a demonstrative, meaning, Such behavior is responsible for their troubles, and their heedless enjoyment of God’s good things inevitably brings down on them God’s punishment. What is he saying? The worst possible. And afterwards they will take delight in their mouth. For And afterwards Symmachus put more clearly, “But those coming after them,” meaning, Those coming after them will imitate their forebears, in their mouth meaning “in what they say,” and will take delight meaning “are pleased.” He means, Even when those forebears who were in receipt of riches suffer retribution and just punishment from God, people after them do not come to their senses; on the contrary, they are pleased with the words and actions of the others and hasten to imitate them, acting in similar fashion regarding wealth and the good things of this life, giving too little heed to virtue to be brought around by the punishment of their predecessors. Like sheep they were placed in Hades; death will shepherd them (v. 14): despite seeing that in many cases they meet a sudden death like sheep, they no longer expected release from death (the meaning of death will shepherd them—that is, it will finally lay hold of them and control them). The upright will dominate them in the morning: frequently also with God’s help righteous people prevailed over many powerful and rich people, winning rapid and unexpected victory over them, just as on many occasions the Israelites also proved superior to foreigners. In fact, from these events he instructs them. And their help will deteriorate in Hades: all their strength, on which they rely for help, deteriorates in Hades, as if to say “in death”—that 1s, it disappears when they are handed over to death. | They were rejected from their glory:

644 THEODORVS MOPSVESTENVS

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& e Fa aM # ; # ® es % a cn $ #; * vn % : % g

Ens avrots €€w xabiotavra’ wate pyoiv éde Tovtas tous KabeERs avOpdmous cwppovikecba kai 6pevtas tev TapdvTev TO TeEdcKaIpoV, Kai fH

uToveatev epi tata ov aBéBatos 4 KTH, ovyi O& ToUvavTiov Tous

mpodaBevtas eri TO Tis Tywpias airots Kowwvicat. 5

% > my OS * ’ or & ne ™, # m, % on $ om om ¥ # * 4, mteomEeppypevws % x & -amdoséEBpaixod ye, iduwparos, $ %,os% votav, G\Aa Kal TO « abv > % 4 em % os Ae eS ? ca % e 6aBavaro ¥ Kal TO « idov » wodAayot. Tovro otv Aéyet. Ovror pév obv byot g oiapeydda && $ Tots om %hpovovvres, ao “ Ed TWapactOovtar —~ pév eri évtaifa dpe- 10’ onSh+ PRS, $waves, # my Ley % E3 e PN 16. qv 6 Os0g Auto@oeta thy Guztv wou ex feipos ZO0u Otay hauGave, pov. To mdhv wavrayod év tois waAdyots ov Katd twa Keita dia-

THs O€ ovK EmyteAdpevot, — O&vds ce Guvaros EAKew éx pegov TOO Bavdror

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17-18. Ma 060% otav whouthor 2 Ysmmes, 2xr Orav wAgMuvOA 4 doz

ona 4; *mutot, ne agot:~ eux me sv wane g * f wn gun * amAdutbeta * é om ta%waves, 3 «tg roG ge otzou te amalviczeny wot6v

SY Guyszutabyoetar « cad (8 of me * %eee ope » 5 tind ayavw hd Ott bdTOUTO ; ¥ neeCEtoe Oude zuTG Ooze xuTO%. “Crew>elev poBetoba tijs duaptias tiv wake, xaos évraiOa éexyyaye to Mh 90808, TOUTEOTW Exeivo pev vouile PoPepdv, ToUTO dé juj. Kai py tobro vopihe %

& OF ca z * Fad e ? a % % # _%

Gavpactoy T6 TWrovuTEly pyce oiov peya TL TpogEtvat TE TWAOVvTOUVTL’ KaV

yap 00€n wadouteiv, dAAa TedevtOVv dpiyow coravTa Kai Ta ypnpata Kai thy Od&av, pndéev pel” dutot AauBavew Cvvapevos. 7 cf. p. 939, 10: 240,12 9 8 ef. pp. 289, 15 18-14. 23-24 ef, supra in v. Gb (p. 318).

Ae 4-10 (p. 974, 13-15): Atque a gloria, quam eireumpossitam habere uide-

bantur... exuti sunt. 13-20 (p. 274, 16-23): Oportet ergo studium nos habere uirtutis et id tantum periculorum tempore timere (temere ms) debere, ne iniqui-

tatis uinculis cireumdemur, quando diversos in adflictionibus et penitus ab inferno retentos Deus solus extrachire possit, non conpensatione diuitiarum sed vonsideratione uirtutum. 17-18 (p. 274, 24-33): Quod dixerat superius, peceali tantum uicn cula furmidanda, nune ordinate non time¢noda; id est, spernendas esse diuitias praecipil, quae speranlibas in se prodisse non poterint, protenus relinquendae, utpute alieni iuris cum dies perdilionis euenerit... quia non, cum moritur (commoritur vis), accipiel omnia.

PSALM 49 645 they are stripped of all the glory surrounding them, and so there is need for people after them to come to their senses on seeing the impermanence of present realities, and not be anxious about these things whose possession is insecure, and by contrast with their predecessors not share in their punishment. But God will ransom my soul from the hand of Hades when he receives

me (v. 15). Everywhere in the psalms the word but occurs not to convey a particular meaning, but is inserted because of the Hebrew idiom, as is also the case with the words “with” and “lo” in many places; so too here.' So he is saying, They are all given over to death, all who glory in the things of this life while neglecting virtue, whereas God is able to pluck one from the midst of death even if it seems already to have taken hold (the phrase from the hand of Hades meaning, Even if it has one in its grasp, it is possible and very easy for God to snatch one away). You see, he had said above,’ There was no reason for me to fear in the midst of dangers or from being surrounded by sin. At the same time, even if one is thought to be rich many times over but is not free from sin, one would not find relief from danger when in danger—and then he went on to elaborate on what they suffer. So he did well here to add that God is able to rescue from troubles—hence the need to attend to virtue and take pains to be rid of sin, this being the way to find relief from troubles in the midst of dangers. Do not be afraid when someone becomes rich, or when the glory of his

house is magnified, because when he dies he will not take it all, nor will his glory go down with him (vv. 16-17). Since he had said above that one should be afraid of committing sin, he did well to proceed to say Do not be afraid—that 1s, Consider that case fearsome, not this; and do not be surprised at someone’s becoming rich, or set much store by the rich person’s prospering; even if they seem to be rich, at their death they will leave all the money and the glory, unable to take anything with them. | Because his soul will be

1. Cf. Theodore’s comment on Ps 39:5. 2. Ps 49:5,

646 THEODORVS MOPSVESTENVS 198. “Ore A Yuzh adrod év tH Cay xov08 edAoynOhcera. “Avti rob Aav-

paoOycera, éraveOyoera i buyh avrot — dyti tot abtos’ év yap tH wapovon not Gen povov Bavpagtos vevomtorat Kai péypt TocovTou Tovs exmAyttopevovs kai Oavpaovtas xai Gepareiovras éyet péypis av Gj.

5 19>, “Kgovohoyyserat cor érav xyafivns abeg. “AAAd pydée tiv piAtav

heya te véuhe tot towvrov, expt yap TomovTou tiv mods oe pidiav aamatetat Kai yapiras €€e gow" th yap eopohoyjceta. toto Aéyet avTi Tov evyapotyoe, ptrov hoyteita péypis av Oépois adrov éxpuedirtn, — TO yap xyxBovers Toito Aéyet avti Tob Tyas Kai ddpa wpoodepes, Kai 10 ara tev dwpev ovyt cds pidos, — éwadav dé wavoy Toi TYWdv, KaKelvos apictata ths dthias. Towiito: yap eiow of woddol Tév TACUCtOV, Képdous évexev 1Tpoertmtes Tv ToAAGV, ab’ wv av pi Kepdaivwot petaBadAdpevot yucovat. Kai kad@s toiro eOnxev, éwedymep of wohdoi repli Tovs

nhovotous érronpévot péya tt Kai TO oKedoba tots Totwvrots vouCovot. 15 Myre ovv tov mrovrobvra PoBepov pyot vomite, pyre tiv didav avrod ayabov Kpive. Eira Aéyer xai érépav airiav, O¢ iv ot mpooike thy TeV

Thovotav rpoataviav yyeioba peyddny. Ti yap pyot; aM), Etoshevceta emg yeveis matéswy xbtol, Em; ubdvo; obx Oberon ois.

‘Averyxn yap adtév mpos | robs idtovs ywpyoat watépas, avti tot amroba90 vetv, OOev ovKéTt Ouvarov droaTpéYrat oUTE py wWdAW dIHOaboa Ths Twa-

povons wis Kai tot évOdde harris — wate kai Oa TobTO Kai Oat TO GtITOV THs ¢pidtas Katappovety adtav apocijke waddAov. Cipyxws Oe awepi Tav TRovetwv & Tacyovet, Kad@s éryyaye wadw’ 21. Kat avQommos ev tTwR Gy 0b oovaxsy, mxoncuvebAnin cots wthveaiy

BH rats avontor xat worn, xvtots. Touréotw aiwavta pév rowira rac youat 8 éxpidirry ms 14 oixewioOar ms. O10 L (p. 929, 43-50): 20 pév xodaxeters cai Oepareies troxpwopevos, éxeivos de xapitd gor onohoyyore wvoinevos mapa gov To ta apéoxorta ait@ wowwiv’ tére yap

evyaploriret gol gnot (rofiro yap rd Bsyodeyieetn) oly orav ti ypyoyov épyden, GAN’ otay Ta dpesta airG@ Kat Kara yrdpny vaenperioys. |

A® 1% (p. 274, 34-275, 9): In praesenti enim tantummodo admirationi eritl, et eius uitae homo tamdiu laudantium sedulis blanditur officiis donec in fragilli prosperilate consisterit. 5-10 (p. 275, 9-16) ... (commonuil) neque eius amiciliam magnopere consectentur, qui non officia spectel sed munera, donorum magis amicus quam hominum; tamdiu quippe confifebitur tibi, id est gratus existet, quandiu benefeceris, id est monusculis cum delenueris animum eupientis et auaritiam disederantis expleueris. 19-22 (p. 975, 17-92): ld est morte mo-_ rietur... in hane demum uitam diues redire non poterit; perque hoe nee emittendus est nee expectendus est cuius est ineerta potentia et fragillis amicitia,

PSALM 49 647 blessed in his lifetime (v. 18): admiration and commendation will come to his soul—that is, to him; only in the present life is he thought admirable, and only while he is alive does he have such people to be impressed and admiring and willing to attend on him. He will bless you when you do him favors: do not set much store by such a person’s friendship, for only up to a point does he show you friendship and accept favors from you (He will bless you meaning, He will thank you, he will consider you a friend as long as you ply him with gifts). You do him favors means, You flatter him and offer him gifts, and he will be friendly to the gifts, not to you: when you stop flattering, he too brings the friendship to an end. Many rich persons are like that, you see, patronizing the general run of people for the sake of gain, and changing to hatred if there is no profit in them. He did well to cite this behavior, since the general run of people flutter about the rich and consider it a great boon to be on good terms with them. So have no fear of the rich, he is saying, nor judge their friendship worthwhile. He then mentions a further reason why one should not set much store by the patronage of the rich. What is it? He will go to his ancestor s generation; he will not see light forever (v. 19): he inevitably will join his ancestors—that is, die—whence there is no returning or enjoying again the present life and the light found here. Hence, all the more reason to despise them, considering also their fickle friendship. After mentioning what the rich suffer, he did well to proceed further: Though enjoying a state of honor, man did not understand; he was comparable to brute beasts, and likened to them (v. 20)—in other words, they rightly suffer all such things | because they receive good

648 THEODORVS MOPSVESTENVS OKatws, €ren tTav wapa tov Qeot xadev avacbyros awokatovaow’ émry-

yaye yap até wadw xai téAos Eroujcato Tév Adywv, ody dwhi@s ara TO guveyos Oveditew THv eri Tots wapovaw ayabois avaicOyotav, evrpEeTwv TOUS KEKTHMEVOUS J] peya Ppoveiv ext Trois wapotow, evyaptotetv oe

paddov éorrovdacévar Oep Kai wdons aperijs éxpedeiobat. 5 PSALMVS ALIX

Evrai€a apds trois ‘lovdaiovs capéotata patverat Totovpevos tov Adyov 6 paxdpios Aavid, éhéyyev abrods ws adpedotvtas pév Tov vopipoy,

THs te apetis toi Biov Kai tav ovr@v Tro Ocod wpootayparwy, udvev dé tev Ouawv émipeXoupevous Kai TO wav év Tatras TiWEuevous, ws apKOvV~ 10

Tos avtots Tot Tatra wAypotv Kav tov owrGv apednowow. ‘Eréyyet dé WS Kai T]} TOU vouov mwpooéyovTas avayveoet povn, akKpowpevous Te TéV Adywv Kai pépovras ata Cia Tob oTdépaTos, wpaTTovTas O& TeV Yyeypap-

pévwv ovdév, GA” évavtiov tev Tot vduov «wpootaypatwv tov Biov émideuvupevous. Oiros pév ov avtT@ oKoTods év TO TapdvTt Wradue. PoBepw- 15 Tepov dé avté KaTacKevadca Povdduevos GynpatoToet TO Wav, KpITYpLOV

te kabi, Tobe diatibsudvouc thy Siabyany abrod éwi Quotas. Tots ovrw dia-

Kemevous as Ott TO wav tov Ocot tijs vopobecias év tats Ouctas meptwpiata, — 6Trep éotiv UBpis ov juxpa tol Q5coi, eiep xatadrrev | Td Tijs apetys énpeheioGa, povov tats Ovoias abrovs wpocéyewv KatyvayKatev.

5 63, Kai xvayyedotaw of obpavoi thy dixatocbvny aitot. “Or: yap raiira gnaw ov oiKaiws vopiovew, ovre pny dikaia apdttovet yveécovra of oupavel, tovTéotw of mapdvTes, of awd Twv Kpivonévev apa TO Oe@ TO

Oikaiov eupyoovow, wate pera thy éEéracw Kai Oavydlew tov Oeot ré Oiaiov.

10 6%. “Or: 6 @edg zputyg éotty. ‘Avri rol Kai toiro epotew Grit ddnOys Kai dikatos xpitys éotw 6 Oeds. Td yap xerthe avri rod Stkatos Kprris A€yel, WoWED Kai nuets wohAadxis eidOapev Aéyew « dod OmactHs » wepi TéV axpip@s xai 6p0a@s d«alovreyv.

74, “Anousov, ads wou, “ai AwAqow.cor. Os roi Kprrypiov Aorrov 19 ovyKeKpoTypevov Kai TapdvTwv Tév aKkovdvTwv, wapdvTwv O& Kal TéY KpI-

vonevev, apyouevov Tis wpds avTous OiKatoAoyias eiaayet Tov Gedy.” Axov-

gov pov yo kai pbéyEouat, xadiis Tb “Axoveov wpGrov ws wpeds aTelGovvras yrot kai ws wpds amwddatw tol piravOpéres xpivew tov Oedv, ovuK awd KataTAnfews apyouevov add’ awd wapawérews.

2) 7, ‘lopayd, nat Siapaprupetuat cov. [pds ce yao pot onow 6 Adyos. Kadéis 06 1d Sixpzptupot.at, @s mapdvtwv Tév dKkovdvTwv Kai paptupeiv tH awebeia Cuvapévon.

ab imo). ;

id L (p. 957, 33-34): ... robe Siaribepdveus, dvyrl ro rots vonlGovras ro wav rijs diabyens toi Qeot eivar év rats bucias. Kadem praefert Paraphrasis (p. 949, lin. 3-1

A® > (p. 477, 17-23): Qui opinantur omnem obseruantiam legis in hostiarum oblatione consistere; prima causa qua congregari debent ijudicandi, quia putauerunt in contumiliam Dei quod neglectu uirtutis et honestatis sacrificiis eos tantum seruire conpullerit. 6% (p. 227, 25-31): Caeli... Iudeorum openionem iniustissimam cognoscent et in tales Dei sententiam equissimam mira-~buntur; iustitiam eius, qui... neque talem openionem relinquerit impunitam. li (p. 977, 24-95): Pro iusto iudice. % (p. 977, 32-278, 7): Quasi anditorio iam per cuncta dispossito ef adstantibus qui ad audiendum uocati sunt, praesentibusque iudicandis (iudicandicandis ms), consequenter iam descutiens inducitur Deus; et bene Audi primum possuit ad eos qui inobidentes fuerint; uel certe, ad ostendendum quanta sit in iudicio Dei tranquilitas, inducit eum non a terrore sed a monitis inchoantem. 7 (p. 278, 8-12): Ad te mihi, inquit, sermo est... Bene autem possuit testificabor, quasi praesentibus auditoribus, qui testimonium possent ferre contra infidilitatem reorum.

PSALM 50 655 made covenant with him by sacrifice: the covenant they made was to the effect that all God’s legislation was confined to sacrifices, which would be no slight insult to God if he were to make no mention of attention to virtue and oblige them only to attend to sacrifices. The heavens will announce his righ-

teousness (v. 6): the heavens—that is, those present—will know that their views on this are not right and their actions are not right, and they will find righteousness done in the case of those judged by God, thus admiring God’s righteousness after the examination. Because God is judge—that is, This is what they will say, God is a true and just judge (by judge meaning “a just judge,” as we also are often in the habit of saying, “See, a judge,” of those who judge properly and uprightly). Listen, my people, and I shall speak to you (v. 7). With the court assembled, the audience present, and the accused also in attendance, he presents God beginning his verdict on them. Listen and I shall speak, he says (nicely putting Listen first as though to disobedient people or by way of proof of God’s judging lovingly, opening not with intimidation but with exhortation). Israel, and I shall testify against you: my speech is directed at you. The phrase / shall testify was well put, as though the listeners were present and in a position to testify to their disobedience. | / am God your God: your

656 THEODORVS MOPSVESTENVS 7°, ‘O @zag 6 Ozdg cod cine eye. O aoujoas, 6 woAAakis evepyerycas, 6 Tov voLOV dEedwKws eyw Kai ody érepos. Ti Toivuv 6 Aéyo;

8*, Odz ext rats Auoias cov ehéygm oz. “Ore pnde’s pot Adyos mpds oe wepi Tév Gvowv’ EXaTTOov yap pot péAe. ToUTOV, Kav wy mANpodTat,

WOTE Noe Tapadipavovtas eAéey yew. 5 8b, Td 3é dhoxxutmOpxztd cou evomdy pod ot, Od mavtds. Kai yap Gp® oe avTapkws pot Ovatas wpocayovta, waTE ToUTOU ‘ye Evexev OVO av

edenOnv Adyou. Ti obv éatw 6 gnu;

9. Ob Séfou0: x tod ofxov cov posyous, olde gx THY womvioy cov spxyous. “Ori obdé wpoctepat Taira dddpeva, etre Kai pdoyov, eite xa 10 tpayov mpoopépors. | “Ev trot 0€ rév avrrypdev avti tov tpxyou; yipapovs kKéiTal, va elry Tous yeEleEpious, ToUs éeviavotaious, a yeyu@vos évds

év weipg yeyove. Kai dia ri taira ov déyonat; 10-11. "Epa yap ior. mavea td Gnpta tod Spupod, xtyvn ev tots doe nab Bées: Eyvaxa mavrz tx weTEvd tod obsavet, xal doarns xyo03 pet’ 15 éu.od cotiv. 2b pév yap dAtya pot mpoodyes, dravra 0é éotw éud, Eire ta €v trois Gpeot Inpia eire ra uThvn, Ta TE aypia Kai Ta Huepa, adAa Kai Te TETEWWe TOD oboaved,— Td yap Eyyvwxx davri rod ba’ éné dot, UTO THY yveow THv éunv, — ei O€ Kal TL Oi aypoi KaXOV Eyovat Ta’Ta pet’ enol EOTIV, aVTi TOU Eud, OVdEV Eat AAADTPLOV Euo OUdE KEYwptoLEvov TaY ev %

tH «tice. Ti ovv pot wpooayes ta éuad; Kai éwedn mapa tots avOpurors oi pev mporvayovow ws yapi, "Ev ydo éotiv 4 olxoumevn xat To AY pwpa xdTHS. Tt yap opiKpo. Fost Cap‘Awavra 2 #amhds 3 %% %Kaiigvw* 5 Adyws toide o kal % toide > péuvnpa; end, éwedn

¥8.:#

éuod yeyevnta.. Kai wote py Od€at tHv eipwvetav adnOy, — aobeveorepois yap ovaw Tovdaios év rH wepi tov Oedv yvwoe dedéyeto 6 mpoprTtys, — erayel *

13. Mh ozyopa. xox tabpev, i aiva todyov wiouat; AAAa pov raita

10 €oOiw, Kai ék rovtwv cuvéotnKxa, Kai yapi, Kai anddoz to Sbierm vas ebyao cou. Avti rod Eyoi evyou mavroTe wep Wdvtwv, ToUTS pot awodiou Kai tavbta wAnpov. To dé evixou 20 po. wepi wavtTwv, iva ety Ene yyod wavrev cot tov ayabov aitiov, Kal wap’ éuob wav Gti woté Kadbv éxdéyou. Oude yap é€otw evyerOat py Touro WEI ELT [LEVOV.

15. Kai imwmdtdrsoni pe év fpéog Dripems, nal sedrotpat oe, xxi dogdseug we. Oude yap eis xevov cot To tHs Uirovolas awoBycerat, éweitep 2% outrws oiduevos Kav év péaas KaAjs tats OAnfeow eicaxova bio Kai tTevEy 19. 13 nepapvOyocopa... eriwonat ms.

2 Paraphrasis (p. 951, 34): To py éyywpotv etrev. Ae 2-3 (p. 278, 33-35): ... Etiam si, inquit, esuriero — quod fieri non potest —-

tuis tamen muneribus non egeo. 18 (p. 279, 1-9): Numaquid istis utor ut do uobis, uel tali condicione consisto, et propterea mihi de tuis oblationibus cibum

conaris inferre? Non utique. Igitur ab ista sedulitate cessato: neque enim uel indigentia uel utilitate commoueor ut talia dona perquiram, ex quibus quasi possim uel essuriem mitigare uel emendare pauperiem. Quae sunt autem quae reuersione requiro? 145 (p. 979, 10-i1): Immula Deo gratiaram actiones. 18-19 (p. 279, 11-13): Mihi, non aliis, amplica (uel subplica add. in marg.) quem credere tuorum omnium causa bonorum.

PSALM 50 659 hungry, I would not tell you (v. 12). The phrase Jf I were hungry was well put, since it is clear that God does not get hungry; after ironically conceding what

is impossible, he goes even further, saying, Even if I were hungry, I would not need you. The world is mine, and all its fullness: why mention such trifling matters? The truth of it is that everything is mine, since it was actually made by me. And lest the irony be taken seriously (it was to Jews, whose knowledge of God was very imperfect, that the author was speaking), he goes on to say Surely I do not eat the flesh of bulls or drink goats’ blood? (v. 13). Do I really eat such things? Am I nourished by them? Are you doing me a favor in bringing me food? Hardly. And so give them up: I am not driven by want or by need in looking for them to allay the feelings of hunger or to acquire things I do not have. What is it that I do look for? Sacrifice to God a sacrifice of praise (Vv. 14). Aquila: “Sacrifice to God a sacrifice of thanksgiving.” Offer me this sacrifice of praise—that is, Offer yourself as a victim to me, taking pains to live in thanksgiving to me and devoting yourself totally to me. And pay your vows to the Most High—that is, Pray always to me about everything; render me this and perform it. The phrase, Pray to me about everything, means, Consider me responsible for all your good things, and receive from me all that is at any time good, no one being able to pray unless persuaded of this. Call upon me in the day of your tribulation, and I shall rescue you, and you will glorify me (v. 15): it will be no idle conjecture for you, since with this attitude you will, even if calling in the midst of afflictions, be heard and will attain | what you aspire to, and so will take occasion from the beneficence to

660 THEODORVS MOPSVESTENVS Tov oToveagopevov, wate Kai peiova tou mddw doEdaca Aapeiv ex THs evepyerias THy apoppyv. Ottw Td Tais Ovotats Wpoce ye THS ApEeTHs KaTa-

pedoovtas éxBahwv, évrevOev Aovrdv epi THs TOD véuov Stadéyera dvayucews, dekvis kai tavTHv avtots dvoped wapaBawopévev Tov TpoTtay-

patev, WoTEe poe eri TovTM jdtTyv peyaodpoveiv. EvreiBev Kai 6 5 amoatokos AaBwv cixorws eri Tois cuoios, dveiev aitots @yow 0 4 Rddtoxwv Eregov sexutov oF Adzexe:: cal doa Kat’ éxeivo TO pépos Tis auTns éyoueva dlavotas pyot. L6. Td 32 LPALTORO simev 4 Osos Ivx zt od denyh rx VARILATS wor,

wut avxreuBavers thy Sixfyxyy vov dex oréuxrds cov; ‘ANd rors gyow 10 OTL WoAAHY Tou] THs dvayvwecews Tod vdpou Tiv TmovdNHY, Kai Hepes él

Tov oTduaTos Ta vouyia, Kai dvaywwoKonevov axovets mpoOipws, adAd

tovto ovK amodoyia. Totro yap avté Kai paddov éEdmrre pe cad” ipav, OTL Tov vopov EiddTes Kai TOV TpooTayydTwV aKpowpeEvot Kai Gia oTdLATos pépovtes, ev TH woake TO Evavtiov émerydevete* WaTE TWepITTH Tot Kai 19

H avayveois, uaddov Cé UBpis eu Kai aity TO AéyovTOs pev aKkovew Kai HpooTattTovtos év TH vduw, THs o€ mpd&ews wavty Katappabupeiv. 17. 35 3s auionoas mudiav, uxt eéBxkes rove AOyous wou ele TH OTITH.

€v yap tats mpd&eot Sytév tiv wepi tov vopov didbecw, Td évavtiov eupicKw OTl Kai admolotpéepy, Kai Glawruets, Kai paxpav wov Badwv év obde~ 2

vos pepe teaa ta voupa. Kai wdbev roiro; 188, Ei ebempers zdeweny suvitasyses UTA. Avupwpatras tots KAérrais,

avti tov KAérres* olde yap éTépws éoti cunwpdEat. 18>. Kai peta voyav thy wecida cov érifers. Kowwvds patvy Kai Tov poryev" Ta yap avTa Kai Tots Towwvros émitydevets. OvTwe Kai 6 andé- % atodos O “npuocmy pa xhéntew “renters. 6 heya jh woryedew wor evens ° TO yap émi Tots dpotots dvewioa, TovTwv cis UTdnvYTW avTOUS ayayetv 4BovaAnOn.

6-7 Rom. UL, 2h 26 Kom. Il, 28.

Ae 1-5 (p. 279, 14-19): Vt obtanda per me adepisceris et per me formidanda elfugies, ul tibi me glorificandi pracbeatur digna materia: uerum hoe nec fructuose facies si praecepla mea temerans.,. 19-20 (p. 979, 99-31): Post te agendo distrues quod honoraueras praedicando. — 22. (p, 979, 31-32): Coope-

raris furibus iniquiter (inguiter ms), 25-26 (p. 279, 33-280, 2): Sie Apostolus Qui praedicas non furandum furaris, qui dicis non mechandum mecharis.

PSALM 50 661 give even greater glory. Having thus spurned the attention given to sacrifices on the part of those

neglecting virtue, at this point he then goes on to speak about the reading aloud of the law, bringing out its futility for those transgressing the commandments lest they take an idle conceit in it. The apostle also rightly took occasion from this in connection with similar matters, reproaching them in the words “You who teach others, will you not teach yourself?” and addressing all the practices covered by that part of the theme.” But to the sinner God said, Why do you outline my right judgments and take up my covenant in your mouth? (v. 16). The fact, he is saying, that you take pains to read the law, mouth the words of its stipulations, and listen carefully to its being read is no excuse: it only sets me more against you, your knowing the law, listening to the commandments and putting them on your lips while in practice pursuing the opposite, the result being that the reading is useless for you. Instead, listening to me when I speak and give commands in the law is an insult to me when there is utter neglect of me in practice. You hated discipline and cast my words behind you (v. 17): looking for a right attitude toward the law in your actions, I find on the contrary that you turn away from the law and loathe it, keeping it at a distance and setting no store by it. How does this come about? [f you saw a thief, you consorted with him (v. 18): you are an accomplice of robbers—that is, you rob, complicity leaving you no choice. You threw in your lot with adulterers: you appear to

keep the company of adulterers as well, involved in the same practices as they. The apostle likewise said, “While preaching against stealing, you steal; while forbidding adultery, you commit adultery,” taunting them with similar crimes in his wish to bring these matters to their attention. | Your mouth was

2. Rom 2:21-24.

# * 3 os 4

662 THEODORVS MOPSVESTENVS

198, To srépa sou émAsdvace uaniag. POeyyerat wav ott Kakov. 19>, Kai 4 ydéiood cov mepréwrexe dodternta. Oi yap Adyot gov wav% ¥ vr, 6@ &% m%cia&tevae , #EvavTia ; 9 €Ppovev cia ros Oddov peatol” vroxpiwn yapz¢gidkiav oywv,

g a oe #

éxi tis yuyis. [i yap;

* % $ Py ’ we ¥ e om 2% e # g ! bad %

5 20. Kabipevos xara toG adcApod cou xaterdretc, wai xatx tod viod c%g pentods cov ériPerc oxdvdadov. Td ard Adyet TH TOU Zded008, tH Oe

émeEnynoe éupavtikerepov avtd Karacxevage* Gtav ovddaAys pidiav

ori yvy Tots pyyact, ywpis Oé yevdpevos émtBovAcves POeyyouevos a yn yp wept avrous, éwiBovAas aptuwv Kat avrou.

dé bbéyyoua. Aca ti; |

10 218, Txiva émoincag xat ictynoe. Tatra wpadrrovtos yvetyouny aet, viv 210, ‘Yrédafes avontav Orr Eoouat cor dpowsg. Auaprias vwrdbeow

15 vopuidys |

énoujow Tiv paxpoOupuiav tHY éurv, ws apecKopévpy pol wpoceaynKws ois

éparres, kai TolTo atoyatopevos a’ av éowrovv. ‘Iva toivwy py ToiTo 21°, "EhéyEm oe nai mxzpacticw xata mpdcwndv cov. Lap wowtpat

Tav wracpdtwv tov eheyyov Tév cov, ayav eis péoov Ta Wralopata, Tyswpovpevos éb' ois éxpaSas, wate ov Kai TovTOV aitios, Os ToAAdkKis paxpoOupycavros ovK awéatys Tov mwraiev, d\A ws YalpovTos Tots ‘yryvo2 peévors éwéueves TH wpadrrew. Acikvyot O€ Ota tovTwv Ott Kav Kohaty OQeds ov wdOos oixetov wAnpéy Kai idiav dpynv érayer THY tyswplav, ad\Aa TeptaoréAAew BovAduevos TO Kaxdv Kai dd@iotav Tot wraiew éorovdaKus.

9-3 cf. Paraphrasis (p. 003, 45-46): ... or: ev mpoowoujoe: pitias ravra atrots xateowetaGes ra dava. 13-14 cf. THeoporeTus (1236 D 99-1937 A 9) atque L (p. 961, 48-50): Zi ds viv dvoyiy eis ddopynv éraBes dvoweBeias, cai érowacas edyddpeves pe

rowvros py éxayayely tTHY TYyapiay, :

A® 19 (p. 280, 3-4): Loqueris, inguit, omne quod iniquum est. 19° (p. 280, 5-8): Sermones tui omni fallacia pleni sunt et dolo simulas quippe uerbis ami-

citiam, cum malitiam in corde custlodias. 20 (p. 280, 9-14): Filium matris idem dicit quod et fratrem, ut per repetitionem clarescat; cum enim conloqueris, amicitiam sermonibus conloqueris (uel polliceris in marg.), at ubi direptus fueris, ea comminisceris quibus possis nocere. 21° (p. 280, 15-16): Te, inquit, talia agente diu patiens fui. 21> (p. 280, 17-21): lunesisti creminibus tuis profanitatem, patientiam meam creminando de dilatione uindictae, tamquam tuis faueret admisis. 16-17 (p. 980, 29-94): Conuictionem punilionemgque creminum tuorum faciam esse manifestam.

PSALM 50 663 awash with wickedness (v. 19): he utters everything that was evil. And your

tongue wrapped itself around deception: your words are redolent of utter guile; you pretend friendship, but at heart you have thoughts of the opposite. Why? You sat down to malign your brother, and put a stumbling block in the way of your mother s son (v. 20). By the phrase your brother he means

the same thing, with this comment making the point more emphatically: When you converse, you promise friendship with words, but when apart, you scheme and say what should not be said about them, hatching plots against him.

These things you did, and I kept silence (v. 21): when you did this, I always restrained myself, but now I have my say. Why so? You suspected I would be like you where iniquity is concerned: you made my long-suffering grounds for sin, intending in what you did to keep me happy and capitalizing on my silence. Lest you form this opinion, therefore, J shall censure you and confront you face to face: J level a clear accusation at your failings, bringing your failings to the fore, imposing punishment for what you have done, and so you are the guilty party also in this, not desisting from your crimes despite benefiting often from my long-suffering, and instead persisting in your behavior as though you had my approval for your deeds. Now, in this he brings out that even if God punishes and imposes retribution, he is not giving vent to his own feelings or personal rage, but wishes to contain the evil and is anxious to bring sinning to an end. |

664 THEODORVS MOPSVESTENVS

¥ % % e on * # os e & aS a & on : vn % # ow

Apyera Aotrov Kai wapawécews* tovTo yap mpérov TH Tpopyty,

ENE TOUTWY évEeKEV Kai TOIs mpoAaPotuaw Eypyoato Kai TH WpeTwrowomoe TO eyKkAnpa xatacKevadev poBepov.

29a, Mbvers 34 vxrx, of Emdav4zvousvor vod O2ot, My dares not Fi ® # ay % % ‘ ‘, on ? % » « $ é “ ToUTwy axovonte, dAAa pofybevres tav dE yOevrav thy arednv arootyTEe 5 Tou wratew, iva py KEepoavyte THY KoAaoW.

82>, MA mote somasy vat un 4% 6 bodueves. ‘Os av my emiytevdvTwv # om Fa # * bl ; & 3% $mbyiv%éerayayy Fd & vue a. TH Wraew oiKyvyAedvTos apwragovros sPodpav thy

rywpiav 6 Oeds* ore yap éorw 6 arudAcEa tis wap avrov Tiytwpias iayvwv. Ti dé éotw 0 Cyreis cai wodEa mpooyxe, wate Kai dwahAaynvat 10

THS Tluwplas; ,

* é - ¢ ; % we or et, 8 ats an ~ *

wee, Quota zivesews Oogzce. us. lotro amarrei Kai Totto deéyel, Ort AcEav oixetav Kai etppooivyv Aoyhona tiv ot edyaptotias Ouaiav, Kai

TovTo ws éxAextov mpoctena Goya.

. we Refv eS 2 Ww #8Td2% ’ be 93>, Kaime dxet we Gdn3, Saizace cota To swthayos pov. éxstBun? awoAAa15 you ovx émt tomwou héyet, GA ext mpdypatos. Ovrws ev tO re’ Yaruo My, 2)0étm wor moug Unspnouving wml veto %[email protected] wh sahsboy we. exet

ixesov mdvres ol soyaloueve: thy avoulay, avti tov My xparyoaev pov oi apapTwrol’ vrO yap THY TolavTHY TiRWwplaY icLov TeV anapTwdGy ThTrTeL.

Otrrw Kai év te pAB’ Or suet eversihato Kuper thy evaoylay Cony tmz 20

to0 xidvos, avri tov Lois éxt tO aitd Kxatokotiow ddeXpois, va etry tois dpovootaiv. Kai evrav@a ovv ro est Aéyet, avti tot T@ tot TotovT@ Tautny pot Gvoiav mpoodyovTt Kai evyapiotws Giv éairovdaKéti, TovTH Oeikvupt O0Ov THs Tap’ euov auTHplas, iva Ely Tos TOtOUTOUS Gow, TOUS 17-18 Ps. XNXV, 12-13 (ef. p. 208) 20-21 ps. CXXNXH, 3.

15-16 Paraphrasis (p. 955, G-7): To yap ive? rowov chaBer avri mpayparos.

Ae& 1-3 (p. 280, 25-29): Hine iam inchoatur monitus profetae, cuius gratia omnem illum in superioribus figurarum uariarum feceratapparatum. 228 (p. 280. 29-31): Non remisse audite nec signiter, sed penitus in mentem utilem commi-

nationem admiltite. 23" (p. 280, 33-37): Eece, inquit, quid a nobis reposcit; ecce, inquit, praecipit gloriam esse propriam, laetitiamque pronuntiat ut hostiam

pro gratiarum actione studieris offerre. 22-25 (p. 981, 1-5): Pro eo ut diceret Huitusmodi homines salutare donabo, qui mihi sacrificiwm laudis offerre

curauerant; hoc ergo munere, id est hove genere, salutarem consequentur deuoti.

PSALM 50 665 He now begins exhortation as well, this befitting the author, since for their sake he had presented the foregoing and delivered the fearsome accusation by dramatizing it. Understand this, you who forget God (v. 22): do not simply listen to this; be in fear of the threat in the words and desist from falling lest you incur retribution. Lest at some time he snatch you away instead of being the one to rescue you: lest God like a ravaging lion impose a severe penalty on you for persisting in your sin, there being no one else able to free you from his punishment. What is it that you seek and that must be done for you to be freed from the punishment? A sacrifice of praise will glorify me (v. 23): he requires this and stipulates this, I take the sacrifice of thanksgiving for my glory and joy, and this I accept as a chosen offering. And there is the path by which I shall show him my salvation. The word there refers often not to place but to deed: for example, in Psalm 36, “May the foot of arrogance not come my way, and a sinner’s hand not move me; all evildoers fell there,”

meaning, May sinners not gain control of me, since falling victim to such punishment is the fate of sinners; likewise in Psalm 133, “Because there it was that the Lord ordained his blessing, life forever’’—that is, for the brethren inhabiting that same place, as if to say, for likeminded people. This, then, is the meaning of there in this case as well, namely, To such a person who offers me this sacrifice and is zealous in living thankfully I show the way of my salvation—as if to say, I save such people; | I confer blessings on such

3. Pss 36:11—12; 133:3.

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pata éoyatns yeyova ér oyreot tats cats. "Cott 0€ kai tatra damdcdeéis pev THs euis Kaxias, ovoTaats Oe THs oys ayabdtnTos @now’ ei yap ets AGyous EAGoev Kai Kpenpev pds aAAnAOUS Kai wpo@epotto Cé Ta oa, eyo fev nuapTYKws TavTote pavotina, autos 0é TavToTE EevEpyEeToV, ~— CITA 35 eye fev ayvonwv KpOnoona Cue TavTwV Kai THS vuv pe OuvEeyovoYS TYLw-

23 vv. 14-15 7-8. 2 ¥. 20 12-15 1] Ree. XT, 15 20 v. 6. 9 vaot supplevi 11 dvayxaero mis OS pera pedrd\ondvois MS,

PSALM 51 667 people. The meaning was the same in the verses above: Sacrifice to God a sacrifice of praise; Call upon me in the day of your tribulation, and I shall rescue you, and you will glorify me.*

PSALM 51 | The title is not David’s, but the psalm clearly is. The psalm 1s prophecy, not confession, as the final verses indicate: Be good to Sion in your good pleasure, and let the walls of Jerusalem be built and so on. Now, in David’s time Sion had not been destroyed, nor the walls of Jerusalem razed, nor the temple worship brought to an end, nor the altars demolished. So blessed David therefore was not forced to pray for such things, either, nor had his sin brought the nation corporate troubles; after all, it would have been ridiculous if according to the author he had been forgiven while the whole nation was punished for the sin instead of him when it had not been involved. So is he saying this of some person, or obviously of the whole people, who were taken captive on account of the excess of their own godless and sinful actions, and the city was razed to the ground, the temple set on fire, and the

altar brought down? :

Under inspiration, then, David is saying this from the viewpoint of the people by way of prophecy, teaching them how they ought to prostrate themselves before God and confess their own sins, not despairing of salvation as a result of the magnitude of the calamity affecting them, but awaiting God’s help, which in his love and mercy he will provide to those repenting of the sins they committed, both absolving the sins and in pardoning them canceling their punishment. Hence, after first instructing them to beg forgiveness for their sins, he goes on to say Be good to Sion in your good pleasure, Lord and so on, predicting that, If you truly confess and persevere, you will gain forgiveness, and everything will be restored to you with its former appear-

ance and admirable beauty that you were unable to achieve in a foreign country, but are in a position to achieve now that you have returned. It is on their behalf, then, that he also says Against you alone have I sinned and so on'—that is, I was the agent of many crimes in your sight. Now, this is also a proof of my wickedness as well as a confirmation of your goodness, he is saying; if we were called to account and judged with one another, and if your doings were to be displayed, I would always emerge as the offender and you always as the benefactor; I would next be condemned as an ingrate in everything and liable to the punishment now befalling me, | whereas you would 4. Ps 50:14-15. 1. Ps 51:4.

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téy olxtioudy cov egxrsiboy to avouquz uov. Ex apoowrov toi daoii & Rom. I, 1.34 19. 240. 7 30-21 lerem. V. 8. 13-14 litterae plures effluxerunt, scriptura hwmore deleta. 15 ddAnGeis ms. 29 ddyGeis cippyxapey mes.

94-96 cf. Tueoporetrus (1210 B 10-C 3).

A& 94-96 (p. 281, 9-15): ... Profetat hoe carmine capliuo populo in Babilone quae supplicationis uerba et liberationis uerba facienda sint, alque suo exemplo orationem format. qua uti debeat in adflictione captiuos (cf. Pszeupo-Bepa 747).

PSALM 51 669 emerge as justly imposing it on me, so that no claim of mine would be justly directed against you if you were not prepared to overlook my sins in your habitual lovingkindness. The divine Paul also confirms that this was said by David of Jews when he says this of the same people: after remarking, “So what advantage has the Jew?” and showing what it was, disposing of the objection that many Jews were unfaithful, and saying further, “Although every human being is a liar, let God be proved true,” he then goes on to say, “As it is written, ‘So that you may be justified in your words and prevail in your judging.’ ’” This means, in fact, that great things were done for the Jews, and principally that they were separated from the nations, they were sealed with circumcision, they received divine laws, and they were vouchsafed greater care than all other people. But if after receiving such benefits they took a turn for the worse...,° they could not accuse God: if all made a choice for the worse, and this is not God’s fault, it would rather establish the truth of what was said of them by the inspired David, So that you were justified in your words and so on.* So it is clear that, as was understood also by blessed Paul, David foretold this of Jews, not of himself; and it is of them he also proceeds to say For, lo, I was conceived in iniquities°-—that is, they not only were guilty of impiety, but also were swept away to every form of licentious behavior, “each neighing for his neighbor’s wife,”° remember, where in the words of the prophet God reproaches the enormity of their licentiousness. Hence, it followed that those sprung from such unions would say For, lo, I was conceived in iniquities.

He prophesies the situation of the people in Babylon; adopting their viewpoint as making confession of sin, and begging forgiveness for failings and relief from their troubles, he thus gave voice to the psalm. If it happens that the title is to a different effect, let no one be surprised: at no stage have

we given the impression of being dictated to by the titles, accepting only those we found to be true; and we said as much about this as was necessary in the preface before commentary on the text.’

Have mercy on me, O God, according to the greatness of your mercy, and according to the abundance of your compassion blot out my lawlessness (v. 1). He speaks on the part of the people. | The phrase the greatness of your

2. Rom 3:1, 3-4, citing Ps 51:4, and thus reinforcing Theodore’s interpretation. 3. The codex is defective in places at this point. 4. Ps 51:44. 5. Ps 51:5. 6. Jer 5:8. 7. Unlike Chrysostom and Theodoret, Theodore takes the position of Diodore on the authenticity of the psalm titles.

670 THEODORVS MOPSVESTENVS

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ovte yap émraGov tt wap énov, Kat towvow aviKeata.

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Tod mas xara idioma Aéyet TO ypadeév, ovK Eri aitias, TH O€ dvayKaiws

2 éxBav os aitiav teBeas* tino yap dei TO aitiatov avTi Tot aitiov étav 6& avaykys émdpevov 7 te aitiy, — éwedy yap dmb tév aitiov as bpo-

* } % 4 ‘e ‘2 ms % # & on, 16 ra ms 21 dpavy ms.

19-22 cf. Turoporetus (1241 C12-D 2): flept ras oas myo dwpeds éyevduny dydpros... Kat mavrodardy ayabay drohaicas, dyvepnwv wept rafra yeyevypar’ robs de BeBudwvious ovdé déujoas peydha wap’ éxetvwy ydicyna; cf. L (p. 987, 30-33) atque

Paruphrasis (p. 982, 6-8), 24-25 Paraphrasis (p. 989, 33-36): To obv exw: ot Ketrar évratla éxt airias (ef wat éupaiver toiro) ddA’ abriv dwodovOlav éEyyetra.

Ae 9-14 (p. 281, 28-31): Merito ueniam postulat qui iniquitatem prius agnoscit sponte commisam, et ideo intenta penetentia et grandi misericordia delendam (deluendam ms). 15-17 (p. 981, 32-34): Observatur semper oculis meis wdimissi qualitas. 21-92 (p. 882, 3-5): ... Tibi, inquit, soli peceawi, non in his

a quibus tam erudiliter trachtor. ,

PSALM 51 671 mercy and the abundance of compassion occurs to bring out that they underwent captivity on account of the abundance and magnitude of crimes, which it was impossible to annul without a demonstration of God’s great lovingkindness for them. And purify me of my sin (v. 2). He conveys the same idea also through Cleanse me yet further—that is, Completely purify me from sin by granting me complete forgiveness. Because I know my iniquity, and my sin is always before me (v. 3). He brought out that it was right for him to beg forgiveness of sins, acknowledging the fact of his sinning; he cites acknowledgement of falling as no slight grounds for salvation. But he does not use acknowledgment in the same sense as knowing sin as a fact (it being common to almost all human beings), but as giving evidence of repentance in the case of sinners (this being a mark of those who truly acknowledge that they have sinned). Hence his adding And my sin is always before me: at least I always have it before my eyes (dramatizing its frequent recall, as it were, by having it before his eyes). Against you alone have I sinned, and done evil in your sight (v. 4). The phrase Against you alone refers to those held in captivity. So he is saying, I know that I have sinned, and may I never be able to forget this. No, I have sinned against you and have appeared ungrateful for your favors. I did not sin against them: they suffered nothing from me, and yet they do unbearable things. So that you were justified in your words and prevailed in your judging. He uses So that as a literary idiom, not to do with cause, but expressing

as cause what is an inevitable outcome: he always mentions the effect in place of the cause when it inevitably follows what causes it, since | we are

672 THEODORVS MOPSVESTENVS Aoyoupeva ta aitiata KatacKkevaGopnevy Otav érecbat a’ta dvayKaios ocup-

Batvn, otov et tis Aéyy Ott Ei rd ip evérecev TH oTUTTEW EE avayKHs auTo dvahwoe, Kai ws OpoAoyoupevoy did Tou TewTov TO OevTEepov AaBov vo €reaOat TH TOU Tupos Exwennoe TOU OTUTTIrEelov THY avdAwow., Ai ToUTO

éGos tH Geta ypadyn A€eyew dei TO aitiatov avti Tov aittov, av éwopevoy €E 5

avaysns 9. ‘Oowep yap ta aitia arb dd&ns éoti tev 6uodoyouuevev aittaTwV, OUTW Kai TO aitiaTor ato CéoENS elvat OUvaTat TOD aiTlov, adv WavTws éwopmevov eivat cupPaivy, — oiov emrerar TO NAiw Paivovtt TO TavTws Hpeé-

pav eiva, TO Tov yAtov daivew Aeyor yap av tis nuépav eivai, nAlos yap paivet kai Tov Tov HAwwY Paivew TO nuépav etvat’ OvvatTo ‘yap av TIts Aéyeuw, 10

avtiatpéyras ei BovAotro, avityky Tov nMtov hatvew, nuépa yap éatw. | Awd yap Tot eropevov T@ aitiw avayKn bpotws TO aitiatov amd OdEns eivat OvvaTal TOV AITLIOV, WoTrED OUY Kal TOV aitiwov TOD aitiaToU awavTws éropevou.

Ata toito rowuv 4 Oeia ypady, btav tt avayxaiws ental TdvTws TO yeyevnueve, ws aitaw avto ti8yow, TO avayKaiov Ondotoa tov mpay- 15 patos. Otto yap xavraiéa, érecy toti Ocot rd péytota abtous evepyetnKOTOS ayvapoves Tepi avtoy of Tol hao’ éyeydvetoay, dvayKy hv, OwKacTn-

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tous xatéyovtas. Ata ti: “Ort rocatta evepyernets apd cov ovtas ayveajiwv eyevounv, ws, 6b KptTypiov ‘yéevotto Kat Aéyots pév adbros Bupyon-

pevos Tas eis eue yapiras, ta ev Atylurtw, ta cata thy épypov, Ta peta tauta, A€yotTo O& Kai Ta Wap e€“ov WwavTote yevopueva Kaka — Towiita % yap Ta éua-—wensers év TH Kploet Kal pavijoy CiKatoTaTa TYWwpyoapevos, ovTws ayvapovas eixétws Kokdlwy* wate KaTa TavtTyv THY Olavoltav Kai TwoAAW éyet thy axohoviiav mwpds Te Xt wove Turproy, éxelvots C6 «xx

ovTe yap évavtiov pyoiv aciKcotow éxetvot wabovres ovcév, @aTE Kai duatous eitvat déEacba tiv Kékaow. Kadaés 06 Kai 6 aardéaTrodos aApods 30 4 FTINTD wo. OTurToloy HIS iv) EY OVELT AY WES Qs rh 1 mt, 4ee lacuna statui.,

21-26 L (p. 987, 18-20, 33-37): eddy yap drodatoas wapd wou trois évavrions nnenbayny... El yévorra avy dyot xpiois tay cis ene Capedy cai tis éus apaprias, ot pev dixaios pavyges xa pidavApwros, eyo Cé mapdvopos Kai adydptros mpokevjoas épavra Ta waKd.

A® Q1-27 (p. 282, 10-19): Non quia peeeaui, tu iustus appares, sed quia tam benetficus totiesque contemptus aduersus ingratos iustus demum ultor adsurgis; unde, si res quasi ad tribunal iudiciumque perueniat, necesse est te et uincere polestate post enumeralionem tantorum beneficiorum taliter uindieantem, cui

non sit non solum dispulatio sed eflam ultio ista lustissima. :

PSALM 51 673 responsible for what are conceded to be effects on the basis of their causes when it happens that they inevitably follow. For example, if you say, “If fire falls on flax, it inevitably burns it,” you take the burning of the flax as following on the spreading of the fire, as the second thing is conceded to result from the first. For this reason it is customary with the divine Scripture always to state the effect in place of the cause if it necessarily follows. In other words, just as causes are related to what are conceded to be effects on the basis of appearance, so too the effect can on the basis of appearance be the result of the cause provided it follows. For example, daytime follows on the appearance of the sun, and you would say that the appearance of the sun is daytime, for the sun appears, and the appearance of the sun is daytime; in fact, you would be able to claim conversely that the sun must have appeared since it is daytime. In other words, the effect necessarily follows on the cause, just as the cause is definitely related to the effect.

For this reason, then, when something inevitably follows what happened, the divine Scripture presents it as a cause to indicate its inevitability. This, in fact, is what happens here, too: since the people had proved ungrateful for God’s wonderful favors, it was inevitable that once the trial was held

and judgment delivered, God should be shown to punish them even now most justly for their ingratitude. So he expressed it as a cause to bring out that God’s being shown to have justly imposed everything on them follows completely on what was done; he says, in fact, Against you only have I sinned, not against the captors. Why? Because despite your wonderful benefactions I was so ungrateful to you that, if a court were held and you were to give an account of the favors to me—in Egypt, in the wilderness, afterwards—and if all the evils I had ever done were told (such being my behavior), you would prevail in your judging and would seem most righteous in meting out punishment, thus rightly chastising the ingrate. And so in this sense the verse follows closely on Against you only have I sinned ...

neither on the contrary, he is saying, are they guilty of wrongdoing without suffering anything, and so they deserve to be the object of punishment. The apostle also, in his words to | Jews aimed at pointing out that their dis-

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7. [Sob yao év avouies cuveliobyy, xxi tv auaptiag éxiconed we %

5 pnthe pov. Ov tiv trav reyPévtev pdow aitiira, draye, ob0e yap epi exetvov vow OAws eipytat, GAAG Thy tev TEKdvTOV yveunv EEayyé\AEL, —

TO yap & avopiaw ovdAnpOivar Kai tv dvoplas noonOjqva bard Tis untpos, Ofdov Ott THY YyervdvTwv GAA’ Ov TY Yyevveonevev pynvie TO EyKAnpid, — KaKelvev yvounv O1aBaddel, GAA” ov dvaw TaV TiKTOLEVeV, bs oi

1 avonytot BovAovra. Ov yap aepi abtoi traita déye 6 Aavid. [as yap av EKetVOS Tepl THS Oikelas Tav’TAa elo picews, Tepi ov pyow 6 Oeds Kbpov kvdox RLTH THY zug diay wou, ov ye ov pdvov thy iow ovK aittatal, ddAd

kai THY mpoalpeow Oavydher; Ov epi adto’d toivuv taitd oyow 6 Aavid, ovo et tis éx whavys tov adpdv érryéypadev obtes, 40n To’TO TOD YraA15 pol thy Ovvauw édéy yet.

Eye pév yap ty auaprtins patvoya ouverAnpuévos Kai pydérore tot Kaxol yevéuevos extés. Kalas 0€ ws mpds tov hadv TO Ev avouiats ovvedt-

pny, uxi sv auaotiaw exiconody ue A watno ov, ered éx modo Wratovres Kai Tapa tav Tatépwv of KabeEs tas dyaptias Cradeydpevo, 20 amo Tov ToLOUTWY Kai Tis yevvyjoews Tas apopyts mwoddhakis édéyovTo,

oudémote év péow Toi Kaxol diadeirovros év airois. Ottw yoiv patverat kat 6 Qebs mwodAdkis dvewloas aitois ws adeGs potywpévois, Tore pev did

tov ‘lepepiov Aéywv “Fxxatog ext thy yovatux tot whasiov aitot ézpevétiGov, more dé out Tot ‘leGexmA “Kxasté; pyow| thy yuvatex so8 wdnsiov

25 auto} jvowouv. Cikdtws ov éx mpoodiou tév ToovTev elev ‘Dod xp sv avoutats cuvekhedny, ws éx ToLovTev ydpwv Kai tapavénev piEewv Ti

avn Kai thy apopyyy tis yevvicews éoynkdtev. Td dé ‘1S0d dard Tob éBpaixod iduwparos wpdoKerta, wel pydé mwpdkerra ait@ eimetv te Setx-

tas. Toaira pév obv pyot Ta wap’ éuob, ta d& wapd oov érola; Sef. Rom. 1, 3-4 11-i@ ef. Act. X11, 22 93-2h lerem. V,8 24-85 Evech. XXL, 11.

6 diow] bylaw) ms 04 pyot pyar tay yuvel mts. A® 18-28 (p. 282, 94-283, 10): Quoniam non a breui tempore, sed ollim a patrum atque auorum aelate peccauimus, patrum uidilicet qui in peccatis successores fuerunt, et ipsam naliuitatem de huiusmodi plerumque occassionibus collegerunt. Sie enim sepe Deus per Heremiam et Jezechelum lequentiam (licenliam?) professionemaue in illis exprobrat mechandi: hoe est ergo quod ex iniquorum conuentu materiam conceptus inierit et eorundem exemplis sit in peiora infirmatus. Hece enim hic redundat (ret — ms): neque enim erat quod demonstratiue uellet affari; seruiuit ergo ebreco idiomati,

PSALM 51 675 obedience in no way discredited God’s plan, was justified in using the text dealing with them in the prophecy of blessed David.’ Why so? If we entered into judgment, you would prevail. For, lo, I was conceived in iniquities, and in sins my mother carried me (v. 5). He finds no fault with offspring on the basis of nature—perish the thought—nor is there any reference to nature in their case; rather, he comments adversely on the mind-set of the parents. That is to say, it is clear from conceived in iniquities and carried in sin by the mother that he refers to the fault of the parents, not the offspring, criticizing the mind-set of the former, not the nature of the children, as some foolish people would like to hold.’ David, in fact, is not referring to himself: how could he say this of his own nature, when God had said of him, “I found a man after my own heart,” far from finding fault with his nature but even admiring his use of free will? So David is not saying this of himself; and even if someone mistakenly put a title on the psalm to this effect, it does not bring the drift of the psalm into question.

In other words, I appear to have been conceived in sin and never to have been free from wickedness. Now, I was conceived in iniquities, and in sins my mother carried me was well put in reference to the people, since later generations failed seriously and followed their parents in sinning, and on the basis of such people and their birth they often had occasion to do likewise, since wickedness was never absent from them. This is the way, at any rate, that God often seems to reproach them for having no qualms about adultery, at one time saying through Jeremiah, “Each man neighing after his neighbor’s wife,” at another through Ezekiel, “Each one sinned with his neighbor’s wife.”’' Rightly, therefore, on the part of such people he said Lo, I was conceived in iniquities, receiving conception and the occasion of my birth in such marriages and unlawful unions. Now, the term Lo is inserted by way of a Hebrew idiom, there being no reason for him to use any demonstra-

tive particle.

So he says, While this is true of me, what of you? | For, lo, you loved

8. Cf. Rom 3:3-4. 9. Like Theodoret after him, Theodore is quick to refute any conclusion drawn from this verse implying the impairment of human nature; punishable faults can be attributed to the individual’s’ mind-set, yvOun. He thus would be opposed to his modern counterpart Dahood’s paraphrase, “All men have a congenital tendency towards evil,” (Psalms, 2:4), citing a range of Old Testament texts, whereas Theodore declines even to hint at such Old Testament texts or the fall pericope in Gen 3.

10. Paul’s words in Acts 13:22, citing 1 Sam 13:14; David’s free will, tooaipeots, is above reproach. 11. Jer 5:8; Ezek 22:11.

676 THEODORVS MOPSVESTENVS

oe § % ® gt ¥»% Pass 3 F % xarov. Ti yap; |

84, “ISob yao wnQeav ayzaneas. Map’ éuod td adnOés, Td Stkatov, Tov $ % é% $s #amytnoas, om bdGAAG & o% % #atbtos e « vrddeEas % #% TO % 6p0iv Biov cai %* oby’ awiGs wodtepov

# é 3 aa

8>, Ta 25qra xat rx xpbore tHg comiag pou ENhrwsas wor. "AONAx nat

AeURLe Goplag Aeyer avTOov TOV vdyov, Tas eis avTOUS oiKovomias, TO weyeBos 5

Tév Gavadtwv, TO wavrev pettov ta mvevpatKa yapicpata. ‘Avti tovrev gnaiv eGrrnoas wap’ éuod waTé Td adnOés ayaray, Grep hv Képdos waAw éudv* éyw 0€ TO evavtiov duaptias nuenfdunv tHv ydpw. OvKotv éredy ToUTwV OUTS EydvTwy, ei KpITHptOV yévorTo, Ta fev TWapd Gov érraivwr

peata, Ta 0é map’ éuov a&ia tiwmpias. Ata toito tI; 10 92, ‘Pavtisig us bacornw zat xabaprebzcouo. Aire wapd cov tiv ovyyepnow mapacyebiva’ Cuvycy yap BovAnOeis xabapdv pe wdvrev amopijvat Tov KaKkav. “Yoswne dé eiwev, éredy Bos yv Tots év véuw Kabai-

povow toute Keypnoba.

9. Whuvetg wes nat oreo yréve Asuzavbzcouen. Zoddy pe dvta tats 15 apaptias, av BovAnOys ywvos woujoes Nevedtepov. Kai ti tb &x tovTov KEpOOS;

103, “Axoutists ws KY LAMAGLY AMS eupsocuvny. Tore WOMO ES pnuarov

axovoa evppoovvys peaTtiov, — Aeyet O& THS Etravedov Kai Twv KaTa THV

émdvodov kahav’ TO yap xnovvetz, avti | rou dxovoa troujoes. a) 10>. Ayzdiacovtz: corte tetznewmuéva. Tdre, eredav adys Tas auapTlas, of iayupas ouvterpippévot viv evppoovvns éodpeBa peoroi’ Td yap iaxyup@s cuvrerpipbat cia tHs Tév doTéwy onpaiver puvijs, éredn ic yupas cuvrpipys onpetov To Ta boTa wabety.

# é om f #¢ % 4 % & ‘ ye

114, “Amostesyov +o npdcmmoy cou ano téy auxoridv wow. Kal pydé 2% amwoPAeyys tats auaptias pov, iva py puoayOys pé Ota TO TAHOos.

11>. Kai wéoxg va; avoulas wou earecbov. “AAG uadAov adras dddviaov TH oixeta piAavOpwria.

A® 10% (p. 984, 7-9): ...Audiam quae sint plenissima gaudiorum, cum te adnuente tempus libertatis aduenerit. 10) (p. 984, 11-15): Remissionis tempore grauius attrilio, quae nomine semper comminutorum ossuum indicatur, reliuabitur, et nos dulcidine exultationis impleuimur.

PSALM 51 677 truth: far from simply requiring of me what is true and righteous and an upright life, you first gave evidence on your part of what is good. In what way? You revealed to me the uncertain and hidden things of my wisdom. By uncertain and hidden things of wisdom he refers to the law itself, the plans for them, the greatness of the marvels, and—greatest of all—the spiritual gifts. In return for these, he is saying, you sought from me a love of what is true, which in turn would have been to my advantage, whereas I, on the contrary, repaid gift with sin. So since this is the case, if a trial were held, what is from you would be deserving of commendation, whereas what is from me would call for punishment. What is the result of this? You will purify me with hyssop, and I shall be cleansed (v. 7): 1 beg of you for forgiveness to be given, for if you wish, you can purify me of all evil. He mentioned hyssop because it was the custom for it to be used by those cleansing according to the law.'* You will wash me, and I shall be whiter than

snow: though I am grimy with sin, you can, if you wish, make me whiter than snow. And what advantage is there in this? You will let me hear joy and gladness (v. 8): then you will make me hear words full of gladness (referring to the return and the events of the return, and by You will let me hear meaning, You will make me hear). Bones that are humbled will rejoice: at that time when you forgive sins, we who were severely crushed will now be full of joy (indicating through the word bones severe crushing, since pain in the bones suggests severe crushing). Turn away your face from my sins (v. 9): and do not have regard to my sins lest you be disgusted with me because of their great number. And wipe out all my iniquities: instead do away with them in your lovingkindness. |

12. Cf. Exod 12:22-23.

678 THEODORVS MOPSVESTENVS 124, Kapdiav uxfapav xricov év guol, 6 @eds. “Acvdas “Avautioov. Ads pot pyot Aoywopov KaBapdv, cidvorav 6pOnv.

12>, Kat mveiua sbes eyxaivicoy ev tots dyxzrog v.ov. Mooapécews gnow ayabis wAnpwodv pou ta évoov, dvri tot “Odov pe 7ANpwoov Kadwv ® hoyiopav, opGis d:vavotas, ayabijis wpoapécews. Td yap mvetpx tHv wpoatpeow eye, ox évravba pdvov adda Kai érépwht, — ottw Kui év rots ‘Apib-

pots wept tou XadeB eri trav Katackdtev, bt ph ebpé94 hyoi nvetue Evepov tv 2b7G, iva elirn wpoatpeois GAA Kai évavrtia.

134, Mh aropsthas we ano tod momadzoy cov. Kai pyxért cis aiypa10 Awotav awedOeiv pe wapacKevdoys, avr’ civae del év TH vag, Kai Wpd Tov mpocwnou éardvat tod vot Kcatak&lwoov.

13>, Kat ro mvepa cou to &ytov wh aveavédyg an’ dy.00. ‘Een tovTe Ta Kata tov vabv ipyidateto Kai otpBodov pév qv tot OQcod mapovotas 7 tov aytov Ilvevuaros éxmpotryots, texmnjpiov O& tHS amovatas 4 dards, (S uy AdBns pyoiv ap’ jpov vo Uvedpd cov th Syvov, GAA’ ovTw wotyoov iva kai aitos ys év TH vaw xat TO Mvetyd cov wapA th Xy.ov, Kai yueis duaptias €hevGepor exe? yopevovtes tapd wot wAnpwpev Ta vomma, py wad

Haxpav eis aiynadwoiav wepwopevot. 14%, "Anddos wot thy xyaAizow to cwtnsion cov. Xdpical mow THY 20 gwrnpiav cov Kai TH éxi cernpiav edppootvyv. Kadds Oé eftrev Td’ Amd806, emelOn Wpd Tovtov diéhavucev.

14), Kai avsbpacte Ayeuowxd orhoigev we. Kai otrw pév gnow KatdoTyGov io yupov, wate jay povov amwndAdyOa tis aiypadwoias cai €Ew cabeo-

Taval Tis wapovons Oovdeias, G\Aa ‘yap Kai rycicba Kai Kpatetv érépwv. 25 flvebuars 0€ eftrev Ayepovura, ws €E avrod tov cpateivy thy dvva | Aapn~ 7-8 Num. ATV, 24.

Paraphrasis (p. 984, 28-29): Kapdlav dé rots Aoytrpots Kade?.

Ae 2 (p. 284, 17-18): Pro rectis cogitationibus. ~ 5-8 (p. 984, 19-23): Spiritum pro inlensione animi poni usitatum in Seripturis est, ut in libro Numerorum de Caleb: Non enim, inquil, in eo inuentus est Spiritus alter. 10-11 (p. 284, 24-25): Absolutum (obsol — ms) me facito semper in templo sub tuo stare conspectu, 13-16 (p. 284, 27-29): Ne ecaptiuus deutius caream eo spiritu, quo sanclificabatur in lemplo populus in documentum praesentiae Dei. 23-25 (p. 285, 32-35): Vt non solum absoluar (obsol — ms), uerum etiam uicinarum gentium per gratiam spiritus obleneam principatum.

PSALM 51 679 Create a pure heart in me, O God (v. 10). Aquila: “Re-create.” Give me thinking that is pure, he is saying, an upright mind. And renew a right spirit in my innards: fill my interior with a good will—that is, Fill me completely with good thoughts, an upright mind, a good will. By spirit he refers to free will, not only here but also elsewhere, as in Numbers in reference to Caleb and the spies to the effect that “he did not have a different spirit’'°—that is, a contrary use of free will. Do not thrust me from your presence (v. 11): no longer cause me to go off into slavery, but to be ever in your temple, and grant me the grace to stand in your presence. And do not remove your Holy Spirit from me. Since the coming of the Holy Spirit was a symbol of God’s presence and the precincts of the temple were sanctified by it, and its removal was a sign of his absence, he is saying, Do not take from us your Holy Spirit, but guarantee that you are in the temple and your Holy Spirit is present, and we may be free from sin, and by assembling there in your presence we may discharge our obligations, not being sent off again into captivity. Restore to me the joy of your salvation (v. 12): grant me your salvation and joy in salvation. Restore was well put, since he enjoyed it before this. And strengthen me with a guiding spirit: make me so strong as not only to be freed from captivity and removed from the present servitude, but also to lead and control others. He spoke of a guiding spirit in the sense of receiving from him the power to control: | since all the gifts are from the Holy Spirit,

13. Theodore’s point is valid, even if he finds, or mistakenly reads, a negative in his text of Num 14:24.

680 THEODORVS MOPSVESTENVS Bavovrwv* eredn yap tot [vevparos wavra ta yapiopara, ta yapiopata

% AP _% % i, 3 Fa *™ som 4 Fa :

dé nv TO kai Tav dAAopUAwv KpaTeiv, alte AoyGera tO KatdpOapa.

16. Avdalo avopoug tz; bd0bs cov, xab xoeBets emi ce emorpépovery. Tovrav yap otro yevopévev, Ovvywopat rodAovs Kai érépovs émiorpeyrat eis TO O€ov* Kpatyoas yap tév ad\dodvAwV TioToUs Eri THY yveow peTagw 5

THY ONY.

16, ‘Ptoat pe 26 aiuatoy, 6 Osos THs swTHolas pov. Ouxotv amdiAa&dv pe tovtwv tav povixeyv, Tav wepi aipata éoyoXaxdtwv. Bovaderat O€ Kai amé Tol éxetvwv todwou CetEa éavtov a&tov dvta Tou tuyetv Tijs

evepyectas. “Av yap roitro rrowons, Ti; 10 174, “Ayaddudoeta, 4 yAGoo% wou THY Sinxtocivny cov. Mera odds tis eippootvns Ouryjoopar ws émepednOys tod OKaiov, tev doeBev Kai poyOnpav amwadrAdEas ids tous tHv onv eyovras yv@ow.

17, Kboe, ta yetrn wou avoigers, wat co orouxn wou avayysast thy atvecty cov. LY yd, ef TO oTdua Huov avotyos, 6 TH eis npas evepyeoia 15

wapéyov nuiv dpopuds, vrobeces toi awodAa pév eitretv, woAAats dé xenocacba tais cis oe tuvwcias, evyapioTtioa Cé Gaov eikds Oupyoupevous Ta ‘yeyovora.

18%, “Or cl abdinoas Gucixv, Boxe av. Tkavov yap pe Kal tobto Kivjoat Wpos evyapioTtiav, OTt é€yw péev Kav ef Ovoius awytys pera twacns BD

av axa tijs wpoOvuias, wate duvybiva tév KaTeydvtay dwaddrayijvat kaxav. LU 08 TI;

18>, ‘Ohoxzutmuatx abn svdoxqests. Tovréotw, otk jityoas TolovTo

tap éuot obdev. 8 cf. Paraphrasis (p. 985, 21-29): AwdAAakEov ov gyoi pe trav poviev rotrav dvépav. 20-91 (p. 985, 38-40): ...ef karedéyou Ouaiav, cai éBotdou ev dAky rére, Kai év th aiynadwoia Buoiav AaBety, éxolnoa av.

Ae 5-6 (p. 984, 37-39): Subditarum gentium ad agnitionem tuam corda conuertam. 16 (p. 284, 40-285, 6): De potestate homicidarum, quibus est familiaris crudilitas, quibus studium est inquinare (inchiare ms) sanguini. Vult autem tali colore, per comparitionem scilicet pessimorum, se dignum liberatione

monstrare. 17 (p. 285, 7-10): Grate nimis et gratulenter tua facta narrabo, qui me ob notitiam tui juste dominationi subtraxeris impiorum. 15-16 (p. 283, 12-13): Materiam laudum tuarum beneficia tribuens.

PSALM 51 681 and the gifts include controlling the foreigners, the achievement of this is attributed to him. J shall teach lawless people your ways, and impious people will turn to you (v. 13): when it happens this way, I shall be able to turn many

others as well to their duty, for by controlling the foreigners I shall bring them to faith and knowledge of you. Deliver me from bloodshed, O God of my Salvation (v. 14): so free me from all these murderous people involved in bloodshed.

Now, he wishes to show himself worthy of winning his favor, even in contrast to their behavior. If you do this, he is saying, what will result? My tongue will rejoice in your righteousness: with great joy I shall recount your attention to righteousness and your freeing us, who have knowledge of you, from the godless and depraved. You will open my lips, O Lord, and my mouth

will declare your praise (v. 15): if you open our mouth—you who by your kindness to us provide us with the grounds and the basis for saying much and employing many hymns of praise to you and thanking you to the extent required by duly recounting what has happened. Because if you had wanted sacrifice, I would have given it (v. 16): this also is sufficient to prompt me to thanksgiving, that I would have given sacrifice with complete enthusiasm if you had wanted it so that I would be in a position to be freed from the troubles besetting me. But what of you? You will not be pleased with holocausts —that is, you did not require anything of the sort from me. |

682 THEODORVS MOPSVESTENVS 19, @usia F * # wn $ ¥ & RRS RF ee 5 P , hid % % % #

THS aiypwadwotas ovdév a&tov emieEapevouvs. Oitw Kai tov AGdv detkvualw

agwv tov tuyetv pitavOpwrias, oT: Te Ewéyvw TO apapTnpa, Kai Ott yel(0 pous of Katéyovres, Kai Ott émryveoeTa THY yapw Tvydv, Kai oyoAaceEt

Tois urep tav yeyovetwy vuvols, dAAa Kai Ort Tas Buolas adtaketxtos wAypaoet to horrov* Toro yap év tots éEHs Aye. Tovrois dé ypyrat rots Adyots, ate kai tou OQeot 1d ayallov éupyvat Kai tovTous TwaWetoat in atA@s aiteiv THy ypnoToryta, o1rovdd ev O€ wate Kai Ta tap’ avTav 15 pn €AXNetrrewy. :

204, “Aydfuvev, Kbps, év tH etdoxia cou thy Miov. AperacOw oor ayabdv tt wept atrys BovAeivoucba, GéAycov avtnv tev oikeiwy ayabav TAnPWT AL,

200. Kai otxodou,OAte t& reizn ‘Iepoucedyp. Arddos alta mddw Tov 20 qwpoTepov KOcpov, avaxawioas Kai tomoas wepiB\ewrov. Ci dé Kata thy emvypabyy vrep Tis oiketas auaptias tabta 6 paxapios Aavid édeyev, Ti TO KatTeTetyov jv pepvycOa tis ‘lepovcadnp; [loiav yap iv iropetvaca tote kaGaipeow; 2lab, Tore eddoxyser; Ouciav dixmocivns, avzpopav ual ddoxmTaUsTZ. 25 Tys yap woAews oixodounbeions wakw Kai Toi vaol KatacKevacGevros, yoeta got Kal Tév Bucwy 4 rpocaywyn pavycetat ev TG KabyKovTi TOTH kata To Tot vépou BovAnya yevouevy.

e om F ey om e . % # % Cas

% % ox % P § % 2 % &

21°, Tote avotcoucw ént to Guciasryoy cov uooyous. To tyvKabra

yap Kal nets wANpocopev Ta Céovta, wpogdyovtes Tas Ovatas Kai Tous 30 udayous avayovTes. 16 dpecagGw conieci, ‘A.eo...w ms. ceteris madore effluxis 19-30 ef. THEo-

ponerus (1252 8B 9-C6). |

A® 16-17 (p. 285, 22-24): Complaciat tibi id quod ad Sionis prosperitatem

respicit. 19-20 (p. 285, 24-25): ...ult restituas ei ueteris felicitatis ornatum. 95-27 (p. 285, 28-30): Quae in terra aliena neglexeras, instaurato templo grate suscipe.

PSALM 51 683 A contrite spirit is a sacrifice to God; a contrite and humbled heart God will not despise (v. 17): instead you saw us depressed in thought, suffering from discouragement, and incapable of coming to any logical or healthy thinking on account of the great number of the troubles besetting us; so you stipulated no sacrifices nor required them of us when you freed us from the

, misfortune. He brought out God’s beneficence, above through mention of the favors he had conferred on them in the beginning in his lovingkindness, and here by mentioning his freeing them from captivity when they gave no evidence of deserving it. Thus, he also shows the people as worthy of gaining lovingkindness because they acknowledged their sin, because their captors

were worse, and because they perhaps would acknowledge the grace and occupy themselves in hymn-singing for what happened, but also because they would discharge the sacrifices unceasingly in the future, as he goes on to say. He uses these words so as to highlight God’s goodness and to instruct them not simply to appeal to his kindness, but to take pains not to fall short in their own efforts, either. Be good, O Lord, to Sion in your good pleasure (v. 18): let it please you to plan some good for it; decide to fill it with your good things. And let the

_ walls of Jerusalem be built: return to it once more its former adornment, renewing it and making it famous. If, on the contrary, according to the title blessed David had said this in respect of his own sin, what was the obligation to make mention of Jerusalem? What destruction had it undergone by that time? Then you will take pleasure in a sacrifice of righteousness, offering and holocausts (v. 21): with the city once again rebuilt and the temple repaired, the presentation of sacrifices will also be attractive to you when made in the proper place according to the intention of the law. Then they will offer up young bulls on your altar: at that time we shall also perform the due rites, offering sacrifices and bringing calves. |

684 THEODORVS MOPSVESTENVS PSALMVS Li

€motpatevoavtey wore Acoupiov tais déka pvAais, dravres pév oi wept tov Edpaip amndOov aiypaderrot. [Moddoi 6é Kai tiv Tob vépov Opy-

aKetav tpodedwKdtes Kai bos éavtovs Tois Acovpiots mtototomoavtes petéBarov Tov tpdtov, Ths Exelvov éyduevor yvuns Kai Oeovs émvypape- 5 jlevol TOUS Tap éKxetvev vopegopnevovs. Towotros iv Kai 6 ‘Paraxys, ‘TovOaios péev TO yévos, petaBadrdrdpevos 6€ tHv evoéBeav. "Ore Toivuv aiypa-

Awrous AaBovres oi Aaovpio tovs tev céka pudGv érHdAOov Kal tiv lepovoadnp, os Kai tavtyv épypdcovres eixddws, otabeis EEwBev Tod Tei

yous 6 Pawpdkns dudéyero rois év ty rode wore dvoiEa pev tas wUdas, 10

daca oé tov Acovpwov, woté pév dred, wore 6& dévedtlov os ovdev | avrous apedeiv tov Qeov duvapevov, woté dé Kai bmuryvovpevos eis Kpeitrova yiv adtous aneAevcerOa Kai Kpeirtova KapTocadba yopav

Aeyer TO Warne. 15

el Wapacotey thy ToAW, — Tavita wéppwbev 6 paxdpios Aavid év tHE Tpo-

34, Tt tynxuy% év avaiz, 6 dovarec; Credy ty doeBela tov pnudtov, Kai tH poyOnpia ths yvopys, Kal tH wRdTHTL TOU TpOTOU peTa TOAAIS

exéypnto THs wappyotas 6 Payrakys, ws mpos aitév yor Ti Kéypyoa TH Kakig peta ToAANs Tis avacElas Kai woTEp Kavyopevos Ex’ aTH, Oéov

aisyiverOa paddov; To 0é 6 duvxtog Kat’ eipwvetay efrev, Eredy peydrda ppovev TolTo avw Kai Kkarw pbeyyouevos epaivero. 7-14 ef. Is. XXXVI, 1-20 et argumentum ps. XII (supra, p. 78-79). ‘ECrurtparevoavtey — yahkne: P (= Paris. gr. 139), fol. 141%; V Ce Vat. gr. 1682),

fol. 208°. 6-11 ef. L (Cord. I], p. 1, . 7-Lt ab imo): Kupusrepov 66 eis ‘Pawaxny avapépes Gai divarat, ws é& ‘EBpaiwv av cai vx’ Aooupiov dvéparodibels, thy éxelvev éxta-

Gav, PrAaopynos éypyararo Adyois xara Oeceod. 6-14 Cord (p. 8, 5-10, sub nomine Vicroris): Tives cai ra wept ‘Panpaxou pact mpopyretew tov Aavid, as lovdatos pév umapyev pereBarero trois tTpdrois Kai auveBovdevev avrois mpododvar rois ’Aaaupiows tay

‘lepouvadip, os obdév avrovs apedciv dvvapévou tof Oeod. 18-20 ef. Cord (p. 8, 10-13. Victoris): Ti otv gyal xéypnoat xaxia peta tomraitys avadeias; Té 66 4 Suv273s war’ cipwvelay Cia TO peyadoppovely avrov.

3°, 'Credy — épaivero: P, fol. 142; V, fol. 204; Cord, p. 7.

Ae 6-14 (p. 285, 35-286, 3): Aduersus uerba Rapsacis praeuaricatoris et ludeos non solum Assiriorum armis, uerum etiam religioni dedere persuadentis, hoc carmen profeta longe ante conpossuit. —_—- 17-20 (p. 286, 9-14): Cum ern-

bescere pro proditione et consilii prauitate deberet; potest et per hironiam dictum uideri pro inpotenle pofens, — siquidem arrogantiae sursum et deorsum uerba promebat.

PSALM 52 685 PSALM 52

When in the past the Assyrians made war on the ten tribes, all the people of Ephraim went off into captivity. Many abandoned the observance of the law, entrusted themselves completely to the Assyrians, and changed their ways, taking up their attitudes and adopting what were considered gods by them. Such a person was the Rabshakeh, Jewish by race but a convert by religion. When the Assyrians took people of the ten tribes captive and even advanced on Jerusalem with the intention of devastating it as well without difficulty, the Rabshakeh stood outside the wall and told those in the city to open the gates and admit the Assyrians, sometimes threatening, sometimes making the taunt that God was unable to offer them help, sometimes also promising that they would go to a better country and benefit from a better place if they handed the city over.' It is this that blessed David foretells in advance in this psalm. Why do you boast of wickedness, mighty one? (v. 1). Since the Rabshakeh employed godlessness in expression, a depraved attitude, and severity of manner along with extreme boldness, he says as if to him, Why do you use

villainy with deep shamelessness as though glorying in it, whereas instead you ought to be ashamed? He said mighty one ironically, since he gave the impression of taking pride in the above behavior and in his speech below. |

1. Theodore sees reference in the psalm to the Assyrian assault on Jerusalem under Sennacherib, which is the subject of 2 Kgs 18.

686 THEODORVS MOPSVESTENVS B>-44, “Avoutav Ghav thy Yusoxy, ROLLIE ehoyicxute 4 yAwoou cov, "Ohany thy husoay éxelvyv Aeyer kad’ yv Kucdocavtes epvdattov ta lepocodupa. Aia waons oyot tis nuépas Pbeyyerat adiwKka aKopéatus, ov OtaAyiwdvev ev Tois xaxots. Td 38 shoyteato 4 yA@ook gov, avti toi “Adt+ kous Aoyiopous ePbeyEaro h YGae% cou’ od yap adrn n AoyCopevn, adr nH Tots Aoyiopots EEvanperoupevn. 4, “Qeei Zu00v HLOVHUEVOY EMOLNGAS Sohov. AdhOVY Karel Exeiva Ta

pypwata, ots awatav avrovs éreipato wate wpodotva thy mod, eyo awedevoecOa Kai wodv trys nuetépas BeATiwva"’ érevonoas yap pyat 10 qravoupyiav, Oc ns anbys araTrnoat avrovs Kai apodotvat tHv TWOAW, nwapagKevdoas apoyv apavioa wdvtas peta wodAys THs evKodias. Tovto yap etirev TO woet Zupoy éx petapopas tov Evpot padiws te Kai dOpdws TUS TOLYAS UTOTELVOLEVOU.

54, Hyannoag xantav trto xyxbacdvay. [poeripnoas tev ayabov ta ts Kaxd, uwaddov trois Acovpios mpocbéuevos i) ta hyétepa kai ta Tou Geov ppovay.

5b, Adiniay Sréo to Aadtont duunostvav. Kara xowot to Ayemnons. Eidw 0€ pyot paddov adiuca Aadeiv 4 Oixaa’ ddiwKov yap nv tO wetOew auTous Wpodovvat THv wWoAw Tois €yOpois.

a 6. “Hydnnoas wives tx bhuata zaranovticpol, yrdooay Jokiay. “Phyata ALTLTOVTUGUOS Karel aTep EPOeyyeTo ws ikava avedeiv kai apavioat Tous

lovéatous, ék petapopas tev Katratovroupevov. Maddov cé byow éomov3>.44, "Odnv rav npépav —- eEuryperoupéery: P, fol. 149; V, fol. 204°; Ambros. C 98 sup., fol. 108%; Cord, p. 8. 5-6 ob yap — éEvrnperoupévy affert Li (p. 5, 20-22).

4>, AddAov — wrotepvonévou: P, fol. 148; V, fol. 204; Cord, p. 9. D dwehev-

ceabe CV anedevoarGa Cord uperépas GV 12 Evpdv des. Cord ; eadem fere praebet Vat. gr. 20567, fol. 938%: Oceod” ‘Avrw*% 12-13 Li (p. 5. 98-26): “ost Eupoy dé olov érerdvycas myo tavoupyiav, 6.’ ys pet’ evdoxias THY wok éEUpnoas* pacvios yap

ro Evpdv ras tplyas wrorepverat. 5*, [poeripnoas — ppovav: P, fol. 149%; V, fol. 205.

5°. Kara xowoi — éy8pois: P, fol. 142°; V, fol. 200. 18-19 Etta —~ éy@pois Gord, p. 10. 6. ‘Pipara — auaprias: P, fol, 142°; V, fol. 205; Cord, p. 10 sub nomine Tueo-

poreti, 21 dé] oy PV Cord. Ae 4° (p. 286, 15-21): Effectus doli, quo Iudeos meliorum terrarum oblatione ad ditionem uocabas, ut penitus interrirent funditus euertando, nouaculae

conparantur, quae acuta praesertim nihil pilorum, quos radit, reliqui facit. 15 (p. 286, 28): Assiriis rem gessisse nobis. 6 (p. 286, 23-287, 2): Dilectionis nomine duxit profanitatem callidi, qui tantam malitiam non necessitate seruitii sed nocendi affectione sequebatur deditionis nostrae consilia, quibus conrueremus profunditus,

PSALM 52 687 Your tongue gave thought to lawlessness all day long, to iniquity (vv. 1-2). By all day long he refers to the time they spent encircling Jerusalem and keeping an eye on it. For the whole day, he is saying, he makes unjust statements insatiably, giving no respite to the troubles. The phrase Your tongue gave thought means, Your tongue gave voice to unjust thoughts, not that it has the power of thought but that 1t ministered to the thoughts. Like a sharp razor you perpetrated deceit. By deceit he refers to the words he used to beguile them into giving up the city, telling them, Come out to a better place than ours. You plotted villainy, he is saying, and by it you thought to beguile them even into giving up the city, causing them all to disappear utterly with great ease (in the phrase /ike a razor using a metaphor from a razor, which easily and quickly cuts hair). You loved evil more than goodness (v. 3): you preferred evil to good, giving preference to the Assyrians ahead of thoughts of us and of God. Iniquity in preference to speaking righteousness. The phrase You loved has a general reference. You chose unjust words, he is saying, rather than just ones, it being an unjust act to persuade them to give up the city to the foe. You loved all the words involving drowning, a deceitful tongue (v. 4). By words involving drowning he refers to the words he spoke that were calculated to bring down and destroy the Jews, by analogy with people drowning. You were anxious rather | to utter such things, he is saying, by which you hoped

688 THEODORVS MOPSVESTENVS cages toaiita pbeyyerOa, ov Gv wavtws Huds dpavikew jAmwas, Kai pyuaaw éxéxpyoo dodov Kai vroKpicews peaotois. Td dé Wyenqoxs Abyet

dexvus ws cabéoe Th Kakdv Expartev, dep éotiv extracts Tis dpaprtias.

@8, Mix toro 6 Oso; uxfedst ce sly téhoz. Ate tolco wavreAy tiv ceGatpecw vmopeveis Kai teAeiav émdEe cot thy tywwpiav 6 Ceordtys. 5 To 66 siz téh0¢ efrrev ws Hoy pév xaBaipebévros bt’ av ai ypaduros eAnpn,

Tehelav 0€ Vrootycopevey tiv Kabaipeaow mapa tot Qeod. [las; Ghee, Extihas v8, unt psvavacreica oe amb oxnvarnatos Gov uaxith silane cov éx yi: Covtwv. Azo oxqveuares, iva elary dard KaTouoEws, TovTéoTWV

aro tov katonetv év avOpwrots. Avacrace o¢ pyow 6 Oebs did tis Tav 10 avOpwrwv KatouKias, — avti Tov avaipaet* VTS yap iv Tis Tov avOpdTrav katoKias exowagGyvat Cut tov Oavdrou. Aw émyyayev Kat vo bioudk cov

gx As Sovtay, pilwpa Aéywv TO yévos, Exedy raow avOpdros év TdEE pikns éati tO yévos. 2€ Tow Pyoi peta wavtds Gov Tod yévous apavicet kal avactdace 6 Qeds amd xatowKyjoews avOperwv Kai dri tov évtwv. 15

88. “Obovra: Sixnzior eat pobnO¢covTe. Kai ov pév not taira bropevets, of Oé Sixato, TovTéotw of cov daoi, Oeagdnevot tiv civ dreédELaV

Posy xatacyeOycovta’ ikavy yap 4 eis oe Tywpla Kaxelvous poSgoat, KaiTot Out THY eis éxewous evepyeriav TolaiTa Gov mda yew jéddovTOS.

8>, Kai em xutov yehroovem zat tootow. [ds oby uxt oobx,Ohcovra, war yehtoovtn; DobyIjcovta: Cut TO péyeOos THs TAnyHs, yshesov7e. Ota THY To mdayovtos dAagovetav. Ti yap spotter xzt yshasoveas; 2 rore cé Cord. 73, Ata rotiro — wus: P, fol. 148°5 V, fol. 205; Cord, p. 10. 7 ravi rot Gres om, Cord. 2%, Awo oxnvaparos — ard trav Gavrev: P, fol. 149°; V, fol. 205t-y; Cord, pn. il

sub nomine THEODORET!. Y-10 iva ciry — avOpanoas affert L (p. 5, 34-36) 15-14 drei — yévos affert L (p. 8, 38-39). 8°. Kai ot pév — péddovros: P, fol. 143; V. fol. 905%; Cord, p. 11 sub noméine ATHANASIL (P. G., XX VII, 246 D 8-248 A 1). 16-17 vropévers codd. Cord 17 vou] rou CV.

8°. [lds ov — yedkaoovrar: V, fol. 143: V, fol. 208°; Cord, p. 12. 9 21 doBrOycovrat — yetaoovrar om. Cord yehacovra| yedacover CV.

Ae 7% (p. 987, 3-6): Perfecte delebit quem iam ex parte distruxit, ut captiuus (caplibus ms) sub hostium degerel potestate. 9-11 (p. 987, 7-8): Ac si diceret de habitatione et uita mortalium., 13-14 (p. 287, 9-10): Radicvem dicit sobulem, cuius uim et uicem uidetur praebere successio, 18-19 (p. 987, 11-16):

Habundet quippe in te prolata uindicta ad terrendos alios et quidem latiore (laetiore ms) iam effectu praeditos, cum pro ipsorum commodo in te uis exitii motata doceatur.

PSALM 52 689 to destroy us totally, and you employed expressions full of deceit and pretense. He used the term You loved to bring out the attitude with which he perpetrated the evil, this being the enormity of his sin. For this reason God will do away with you forever (v. 5). For this reason you will suffer utter destruction, and the Lord will impose on you overwhelming punishment. He used forever to imply his already being destroyed by those by whom he was taken captive and his enduring final destruction at God’s hands. Jo pluck you up and move you from your tent, and your root from the land of the living. From your tent means from your dwelling—that is, from living among human beings. God will root you up, he is saying, from habitation with human beings—that is, he will destroy you (this being the way to be plucked up from human habitation by death). Hence he went on to say and your root from the land of the living, by root meaning “race,” since for all human beings their race acts as a root. So he is saying, God will destroy you along with all your race, and will pluck you up from human habitation and from living things. The righteous will see and be afraid (v. 6): while you will suffer this fate, the righteous—that is, your people—will observe your ruin and will be gripped with fear; your punishment will be sufficient to terrify them, even though it is by way of a favor to them that you are about to meet such a fate. They will laugh at him and say. So how is it that they will both fear and laugh? They will fear on account of the magnitude of the slaughter; they will laugh at the arrogance of the sufferer. What is it, in fact, that they will say and laugh at? | Behold, the person who did not make God his helper, but trusted

690 THEODORVS MOPSVESTENVS Jab, [dob Zvfewmog &¢ obx EMeto tov Ozov fonfov autod, 2X Emyd musey ati vo 2d9905 TOU mroUTOU xoT00. "Ort tov Oedv od Déuevos | apd a dbbaryav, 3 om +—cAN. & emi % tH %cisaad e % $ ws # ¥ovdev o RR x tav aveidie pév atrov‘3 eboeBeiqg, wpEdov-

% m w% # 2 a * on

pévous €K ToUTou, peyaAa O€ Eppover Ei TH oikeig wepiovoig, THO TE TWANGE TOD

5 otpatoréoou kai Tov immev,— Tatra éyovros Y2\eZoovtTe. Ope@vTes abTot

Tav pypatev THY adaovetav,ort peydAa EwayyeAOpeEvos TomaUTHy EdwKe OiKNV.

Kal éveduvapadly ext tH waxtadrat. adtot. Kai roi pév Oeot ro #9°,& % e ¢ % % ~ ¥ ? # ~~

uéyeOos hyaw ov Aoyouevos, eri 0& TH oiketa wepiovoia peydda ppovev, peta peilovos Ths Ouvapews Kéypytat TH otketga Kakig" patatotyTta yap

. a & # x % # % R&S - 4 % oe & oad

10 Kadet thv poyOnpiav ws eixatav Kai ovdev avTov w@pedAnoa duvynbeioay.

104, ‘Kya 38 dot hate xardxaprog Ev TH ole to @205. Kaxezvos wev wetoetat Toavta, yo 9é év tH olxm tod 208 dra@vAayOyoona dtkyv é\aias Kataxapiou, dei pudarropevos ty Tol OQeceot BonGeia Kai axpaGwv év airy, kai obdérore peGrorapevos évreiBev a6 wodeutwv epddon, érretdn 16 Kai 4 éAata Omvexes ev TH pice tO OadrAew Exel.

10°. “Haxtow évi to Zsog tol Geol cis roy ai@yx wal sig tov ative ro ztdvos. Tatra dé pow vrnpev, éwedn Omvexos éA\wihwv tis avrot pravOpunias tevEccbu, cixotws Kai arokavw Tov wpoTdoKwpEver. 11, "EZouoloyncouat cor cig tov alive, Ors éxoinexs. Kai ov povov édAmi20 Cow drateAéow, | GAG yap Kai vIrép wy tmoincas non OuvEeK@s edyapioTyow.

11>. Kat troueva ro Gvoudk cou, Ott sonotoy Evavtiov THY Sotmv sou, Kai dtapevG yot ths ois éxikAnoews ovK adiotdpevos, brropévev O€ Kav

ev Otferw eEeracOycopna, éx tev mpodaBdvrev Eywv thy wetpav Ott ayav @beAmorratov n émikAnots 4 on yivetat Tois Kextypévois avryy. Qe°b, "Ori trav Gedv - Edwne dieyv: P, fol. 143; V. fol. 205; Cord, p. 19. 9°, Kai rot péev Qceot — duvyfeioav: P, fol. 143; V, fol. 205%. 8 rhv olxeiap xemovatayv C.

10°. Kaxeivos — OdddAew éyer: P, fol. 143; V, fol. 205%; Cord, p. 12. 15 Gadrev C.

10°-119. Tatra — evdyapiornow: P, fol. 143; V, fol. 2906; Cord, p. 18. LL”. Kat diapeves — abryv: P, fol. 148; V, fol. 06°.

At 98» (p. 987, 17. 18-20): Cuius cultum exprobral in ludeos... aequilatus Assirii pompam exercitumque fidelium populo iactanter ostentans. 9-10 (p. 987, 21-23): Vanis inflatus nihil solidi in moribus, quo iuuaretur, inuenit. 13-15(p. 287,

23-25): Fecundus uirtutibus et semper uiriens felicitate continua. 11° (p. 287, 99-31): Gratus semper existam, de praestitis sperare praestanda non cessans. 11> (p. 287, 32-288, 1): Manibit in me inuocandi te cura perpetua, etiam si circumder (circumdeder ms) aduersis, quando experimentis priorum dedici quid commodi talis habeat intenta supplicatio.

PSALM 52 691 in the abundance of his wealth (v. 7): because he did not set God before his eyes. He found fault with them for their reverence to God, claiming that they gained no benefit from him, and instead he gloried in his own resources, the great size of the army and the cavalry. Hence, the use of the phrase they will laugh on seeing the arrogance of his words, because, after lofty promises, he paid such a penalty. And he was confirmed in his own futility: taking no account of God’s greatness, and instead glorying in his own resources, he exercised his own malice with greater force (by futility referring to his depravity as useless and incapable of helping him). I, on the other hand, am like a fruitful olive tree in the house of God (v. 8): while he will meet such a fate, I shall be carefully protected in the house of God like a fruitful olive tree, always guarded by God’s help and flourishing with it, never moved from there at the enemy’s approach, since the olive can by nature flourish without interruption. J hoped in the mercy of God forever and ever: this was my lot, since I constantly hoped to be granted his lovingkindness, and I rightly receive what I expected. J shall confess to you forever for what you have done (v. 9): not only shall I continue hoping, but also I shall constantly give thanks for what you have already done. And I shall wait on your name because it is good in the sight of your holy ones: | shall persevere in invoking you without desisting, waiting upon you even if I am caught up in tribulations, knowing from previous experience that invocation of you is very beneficial for those having recourse to it. |

692 THEODORVS MOPSVESTENVS PSALMVS LII

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2-5 ef, supra (p. 78 ss.) exegesis ps. XH] 6 ef. Is. XXXVI, 15.18 20 ef. p. 82, 2.

Thy abryy — épunveverar: P, fol. 144: V, fol. 206°, l-d cf. IL. (p. 17, UL 5-3 ah imo aique p. 18, 5-10) 6 Huds HIS i avro Eppyvevosiev V. Zed, 'Edeiyfy — wawoi: P, fol. 144°; V, fol. 207; Cord, p. 22. 8-4. Toiro ovv — ovdeis: P, fol. 144°: V, fol. Q07°%; Cord, p. 23. [4 wai éferaca: — Oeds om. C, a-69, MeO’ urepBarov ~~ édéEavro: VP. fol. 145: V, fol. 907°-208: Cord. p. 25

(= P. G. LXAVI, 672 AB). 20 ner réoBarav CPV L. (p. 21, 18): Kad’ warépBarev éarw 4 bpaais.

Ae 1-3 (p. 288, 4-8): Eadem materia est psalmi praesentis quae tertii decimi, parua parle uorsum commotata; in Rapsacem enim et ea quae illis sunt gesta temporibus a sancto Dauid longe ante formatus est. Cf. Pseupo-Bepa (761).

PSALM 53 693 PSALM 53

This psalm also has the same theme, being brief and an alternative form of Psalm 14. This psalm, like the former one, in fact, is composed by blessed David in reference to the Rabshakeh and the events of that time. The fool has said in his heart, There is no God (v. 1). He had, in fact, said as much, “Who is this God who will rescue you from the hand of the Assyrians?’! and we make a passing comment, especially since it was commented on in Psalm 14. They became corrupt and loathsome in their transgressions. There is no one who does good. The clause There is no one who does good evidently referred to the Assyrians in general, meaning, All were evil. God looked down from heaven on human beings to see if there are any who are intelligent or seek after God. All went astray and at the same time proved useless; there no one who does good, not even one (vv. 2—3). So he is saying the same thing: in his wish to make an examination God looked from heaven, and on examining he found that no one among them had an understanding of goodness; rather, all were depraved, and no one was doing good. Have they no knowledge, all those who commit lawlessness, those who eat up my people like a meal of bread? They did not invoke God. There they will be possessed by fear where there was no fear, because God scattered bones of those who pleased human beings (vv. 4—5). Hyperbaton is involved,

as we remarked also in comment on Psalm 14, the sequence being as follows: Have they no knowledge, all those who commit lawlessness, those who eat up my people, because God scattered bones of those who pleased human beings? | The rest is placed in the middle to give the sense, Would the very

1. Cf. 2 Kgs 18:30.

694 THEODORVS MOPSVESTENVS oé Aotra Ca pégov —- tovtéatw Ovx av padowv avroi of tis avopnias Epyata, oi tov hadv kateofliew Kai KatavaNioKew GoTEp Ta THOpHV avaykalav avTois jweipw@pevot, OTt TavTas avaXoKes Kai dpavives tovs avOpw-

mwapécKous; ~~ ws aro tou Paraxov, érewn mods ydpw avOpetev doe5 Betas epOeyyero peota, To dé tov Osby oon ewsxadéoxvro, éxst DoBnAhcovrat voBov ob 904% Av gobo: cid péoov Keirat, dvti Tod Ocod prin wy womodpevot, EpoPyOncav a py WooweddKyoav’ Katappovycavtes yap. Tav ev TH lepovoahyp, ws evtedA@v Kai OAtyev, Tapa Wacav éAmwiGa THY wWapa TOU

Ocov tywplav édéEavto.

10 6°. Kavacyovinoay oT: 6 Oedg Eoudevacev xitods. “Aavres ydp onow of te Tov aod Kai 6 Pawakns avrés aio yivys éexhypwOyoav, tot Qeod rd pndev Tacav abtav aropyvavtos tiv Cdvap Kai obTws év pa pow mavTas avehovTos.

7%, Tis Saas. bx Stay to scars prov to ‘Iopanhks Eredy év ry Lew 15 Katowelv wap avrois vretAnrto 6 Geds, tis yuiv dyow ard tov Luv opous | wapeSec tTyv owrnpiav; — avri tov 6 OQeds, ws duodoyoupevov

aToownyoas, ewei poe eviv wap’ érépov twos éxdéEacOa Porbeav x Tov Luv dpous i Tov Oeot Tot Kai Outyew exet miotevopévov.

qb, Ev 7 emistoédat tov Geov thy aiyuzhwciav Tod haot altos ayxd20 Aracetat ‘lax@B nai evopavOzcstas ‘Iepayr. ‘Eredav pyot xaxetvev dvakaAéonta tHv aiypahwotav, wept Tév déka Aéywv pvdav, Te tTHviKaUTa adnOy

deFdpeba tyv evppoovvav. Cyvnpdvevoev o€ avtav, cixétws bs 1tpdoparov eis aiypadwotav anayGevTwv, Oexvus 6Tt wuvadyetv avTois OiKaiov.

2 carer Biovres Cord 3 ébéyyera C 6 mobo CPV. G¢, “Awavres — avedAdvros: P, fol, 145%: V, fol. 208°,

7. “Crewy — merrevonévov: P, fol. 145%; V, fol, QU8*; Cord, p. 27 (= BL G., 672 C),

70. ‘Exeddv — dixaov; P, fol. 145°: V, fol. 209

Ae 4-5 (p, 288, 20-93): Hominum sibi placentium, Rapsacis scilicet, qui in

gratiam hominum plena inquitatis uerba depromsit. 16-18 (p. 988, 23-96): Subauditur « Quis nisi Deus? ». Quis, inquit, uobis de monte Sion, in quo Deus habitare credebatur, dabit salutem? —7-© (p. 988, 97-980, 2): Et perfecta laetitia in uniuerso populo tribuetur, cum x Lribuum, quae hoe impitu adductae sunt, fuerit laxala captiuitas; hoc autem ideo ul se calamitati fratrum vermano alfectu condolere monstraret.

PSALM 53 695 evildoers not realize, those who eat up and consume my people as though using them as some nourishment required by them, that you consume and destroy those who please human beings? This is on the part of the Rabshakeh, since he uttered words full of impiety to please human beings. The section They did not invoke God. There they will be possessed by fear where

there was no fear is placed in the middle, meaning, By not recalling God they feared what they had not expected, scorning those in Jerusalem as vile and insignificant, and yet receiving punishment from God against all expectation. They were put to shame because God scorned them: all the members of the people and the Rabshakeh himself were filled with shame when God reduced to nothing all their might and thus did away with them all in one fell swoop. Who will give from Sion the salvation of Israel? (v. 6). Since God was thought by them to dwell in Sion, he asks, Who will provide us with salvation from Mount Sion? He refers to God, but keeps it to himself as though a secret confession, since there was no chance of receiving help from any one other than God, who was believed to be actually living there. When God averts the captivity of his people, Jacob will rejoice and Israel will be glad: since he will recall even them from captivity (the ten tribes, that is), we shall feel true joy at that time. Now, he made mention of them, rightly so as people

recently taken off into captivity, to bring out that it was proper to grieve along with them. |

696 THEODORVS MOPSVESTENVS PSALMVS LIII ‘Cott pev kai bce wept tHS aitas brobdrews 6 raudpds. Aéyet 68 aitov ws ano tpoawrou tov ECextov’ Kav yap plav rodd@v Yadav bardbeow elvat cuplBaive, d\Aa ToKirws Kai Cladpws ypHra tois Adyats.

34, O Oss, év ta Ovourtt oo sHo6x we. Ered toiro pddtota éxel- 5 vot wvetordov, KeKuKNwKOTES THY TOAW, OS OUCEV a’ToUS 6vaca OUvaTaL Ta

mapa tot Eextov Aeyoueva, -— taiita d& Hv, @s wpooijKev émi tov Oedv werroeva, os awahAd&e wavtrws aitots tol Kwétvov, — KaAGS ElirEev Td iv TQ Ovou.rtt sou shady 42, TovTéotTw Ermey to cov dvona émtkadol~

fevos yAevalonat wap’ exetvv, év ait@ Toit THY owTypiav pot Tapd- 10 TXov, wate py Todeyou, joy wapatdEews denOijvat, dhAa povy TH OF mwpocevyy tuyetvy tTav arovcadopevur, iva pabwow otto moon TeV THY onv Bonbeav érKadrovpévev 4 ic yus. 3, Kat év rH Suvdius, sou zowels uot. Twés zgwvets ue dia Too fl Kaié dvayWwwOoKOVGL Ent THS aiTlaTKHs TTéTEWS * dvayvwatéov O& ZLoLvETZ vor Ola 15

Tou ft Kal 0 Kal U emi THs CoTuHs, avti ToU ‘Epol xptivets. “Orav pév

yap déyn Kpivov atrous } attév, catdkpivov déya’ drav Oe auTois 4 avT@, pe, pot, avti too Cikacov. Evraiba | 6é ob KaraKptOnva aitei, dAXN’ avti tov Ty of Covaper ypnodpevos Kpivov enol Te Kai

TOUTOLS, Kal OUTWS adiKOLpEvy BoHAyGoV. 20 6-7 ef. Is. AXXVI, 18-20 13 ss. of supra p. 55 (in EX, 20).

“Cort -- AGyas: P, fol. 146: V. fol. 209, 3". “Erewdy —~ 9 ioyts: P, fol. 146%; V, fol, 200°; Cord, p. 38 C= PL. G.. 672 CD);

cf. Paraphrasis (p. 31) atque Li (p. 33, 32-37). 3. Ties — BowOyoov: P. fol. (46%: V, fol. 209%: Vat, gr. 2057, fol. 95*-96 (Qeocarpjov "Avr(doy(eias) nonnullis mettatis: Ambros, C 98 sup.. fol. 103*-106

(ed. loh. Mercati, Varia Sacra, p. 112); ef. L (p. 38, 38-44): "Evin 88 xpiveis pot ypadover’ Bovdovra: yap tHy aitiuerixiv, olov kpivev ne, ext xataxpicews 71OeaOat* tHv 6€ CoriKyy, olov Kpiwets not, Ext BonDelas Kat avtrdupbews. Exet ov xadvraifa of xara-

kptOiver airei, GAN dyrdupews tuyeivy, kpiveis flor a&iwtonr ypdpeu, ovyl Kpiveis pe. lo airigs CC.

A® 2-3 (p. 289, 6-7): Ex persona Ezechiae hoc eantieum format profeta. 3¢ (p. 289, 12-17): Ln eo, inquil, nomine salutem tribue, quod profuturum nobis

negant Assiri et quod me frustra subditis praedicare blasfemant. 8» (p. 289, 18-21): Ae si diceret Pro me; quotiesque enim legitur Iudiea illos, ut eondemnentur pelil. Me enim cum dicit iudica, defensionem rogat.

PSALM 54 697 PSALM 54

While this psalm also has the same theme, he recites it in the person of Hezekiah. You see, even if many psalms happen to have the one theme, nevertheless he uses the words in a range of different ways. Save me, God, in

your name (v. 1). Since it was their particular taunt, as they encircled the city, that the words of Hezekiah—to the effect that they should trust in God to free them completely from the danger’—could not help them, Save me in

your name was well put. In other words, Since I am mocked by them for calling on your name, provide me with salvation by that very thing so that I may have no need of fighting or battle array, but simply with a prayer to you I may attain the object of my desire, so that they may learn how great is the power of people who call upon your help. And in your might you will judge in my favor. Some commentators read you will judge me, with “me” in the accusative case; but it should be read you will judge in favor of me, with “me” in the dative—that is, you will judge in my favor. You see, when it says, Judge them or him, it means, Condemn; whereas when it says, In their or his or my favor, it means, Give a ruling. Now, here he does not ask to be condemned, but says, By using your power, judge between me and them, and thus help the wronged. |

1. Cf. 2 Kgs 18:30, 32.

698 THEODORVS MOPSVESTENVS 49. O @20¢ sisdzousoy ts npoczuy%s pov. My arroreémyn pov thy dénow.

i re wnatf,aSes 2b om ¢é*: @ # eet & *

4b, “Evacisa: tx phuara tol otouarog wou. Podvtivov, Kai peta ou-

Gécews akovoov TeV TiS Mpomevyis pou pnpatov.

fos x 4% % _ F F ’ = ay ¥ ,* ;

B®, "Or: adrorcior émaveergaay éx gus. Oude yap apods oikelous pot 6

5 aéddAeuos, dA’ EyOpoi Kai dd\AdpvAot of wodeuodvres, waTE pNOE AFtov etvat

peitoacGa avrov.

#&

BY, Kat xoxrasor eyracay thy Wuyty uov. “AdAd Kal isyupol of Thy Wpos ewe éviotapevot payyy.

Be. Kat ob mootbevto rov Osov gvamiov ait&v. Kai oddé eis evvotav

ee $ Rm § 7 ; #%

109 AauPavovres TH apd cou Kptthpiov, GoTE Kay Out ToUTO GUupETpOV Hy

# %thy"3KaQ? # &yuav “~opynv %% % % F Oveoiv ; “% pnow Hembo@ oFKut% mepeopéevyy éenwWeEacba. adACrpiot kai isyupoi Kai doeBeis, ToToUT® Cikaios Ths Tapa cov BorGeias eye.

% ¥ ox Be a oF >.

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gou Ovvaly te Kai Bonfeuv, dAN’ €E avthis yvweoovrat tis weipus, OT TE ponGeis kai Kwedvvevovtos avtiAapBavy, Kai aioOyoovtat paryy yas Oveloifovres apd tovrov. Kavratla o& wpdokcerrat tb "W860 dab Tot idudparos.

eae ‘ , $ ers Sh ote ane CY 5 et ee TF meray

7%, “Amootoéust ta naxx tots ésoots uov. Ta yap 2azx én’ éxeivous

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2) peTotaet, KUAGS TO “Aroototyst eirav, | éredy mpowedoKwy pev of Avoriptot ToUTOUS avaipyoev’ Tobvavtiov 0é dir@AOvTO peEV exeivot, éppticOyoav oe OUTOL TWV Kaka.

4°, Mn — déenow: P. fol, 146%; V, fol. 210. L po GC. 4, Dodvrivoy — pnpatav: P, fol. 146%; V, fol. 210; C 98 sup., fol. 106: Cord,

p. 36 (P. G., 672 D). : &°, Oude yap — airdv: P, fol. 147; V, fol. 210; Cord, p. 37. 5 vwodepoivres C, bb, "AdA@ wal -—~ wayyy: P, fol. 147; V, fol. 210; C 98 sup., fol. 106,

0°, Kai otdé ~ éya: P, fol. 147; V, fol. 210°"; C 98 sup., fol. 106. 6. AddAd xav — idviparos: P, f. 147; V, fol. 210%; Cord, p. 37. 15 owelvar

CPV 16 re om. Cord if ypaev Cord, 3%, Ta yap — waxdv: P, fol. 147%; V, fol, 210°; C 98 sup., fol. 106.

A® 93 (p. 989, 22-95): Cura. inquit, de me et eum affectu auxiliandi uerba meae supplicationis audito. 5-6 (p. 989, 26-28): Quorum non est deferenda puniltio impietatis. [1-13 (p. 289, 29-290, 1): Quanto igitur impugnatores met el externi sunt et uirthus insolentes et tui inimici, hoc ego dignor tuo praesidio. 15-16 (p. 290, 5-7): Experientur ipsi exitium, quod inferre molliti sunt.

PSALM 54 699 O God, hearken to my prayer (v. 2): do not dismiss my petition. Give ear to the words of my mouth: pay attention, and listen to the words of my prayer

with benevolence. Because strangers have risen up against me (v. 3): my fighting is not against my own; those fighting me are foes and foreigners, and so they do not deserve to be spared. Powerful men have sought my life: those doing battle with me are strong. They do not set God before them: they give

no thought to judgment from you so as to exert their wrath against us with consequent restraint and mercy. Inasmuch as that they are foreign, strong, and godless, therefore, I deserve help from you on that account. Lo, God in fact assists me, and the Lord is the support of my life (v. 4): even if before the event they were not prepared to grasp the might and assistance that comes from you, they nevertheless will recognize from experience itself that you help and support those in danger, and they will come to appreciate that it was pointless to taunt us before this. Here, too, Zo occurs by way of an idiom. You will turn back the troubles on my foes (v. 5): transfer the troubles onto them. You will turn back was well put, since the Assyrians expected to destroy them, but on the contrary they themselves perished while the others were rescued from the troubles. | And in your truth destroy them

700 THEODORVS MOPSVESTENVS : 7>, Ey tH x1 9eig cov 8009 peucoy aureus. Cipyrat WS TOAAGKIS TOU

. gm | & x ; % & % a ¥

Geot tis adyPeias péuvyra cis wapdotacw tot BeBaiov tav yryvopéve' aAnOy ovv kai PeBaiav Kai ioyvpav tiv eEodcOpevaw avrav épyacerat, Toutéott opddpa avrovs apavicet. 84, Exousin; O40 co1. Tovrwv oé yevouévev, mera woAdys ths otrov- 5 Os Kat ths wpobuuias tas evyapiotnpiovs mpood—Ew aot Ovotias, — Kadds TO TpoGvpws Exorcing eiwav, een Tabta padiota mwpoOvpws TrolodpeEV amép ay éxovti dwmpatropeba.

8, “Egouodoyyoous 7G ovourti cov, om xyxOdv. Exyaporiow dé gnow urép Tév yeyovdtuv, érrewy Kui KdAMaTOV TO ebyapoTeiv’ PeBatot 10

yap ta 0oGévra ayalla. 9. “Or: gx means Oiibews écobow us, nxt gy tolls ey cots pou émetdey 6

% # Pr a * oS % an, ¥ %

oo0ahuos pov. ‘Yarép aupotépwv oé edyapotiow" dupdtepa yap amep éyaptow peydda, ort tev Kwotven é905c Kal 6te Tav éyOpov idety pe THY

anTOAELAY TaperKevacas. 15 a>, ECipyrar ~~ dapavioe: P, tol. 147%; V, fol. 210": CG 98 sup., fol. 106; Cord,

p. 37 (L. ultima) — 38 pluribus praemissis quae ad nosirum non pertinent. 8, Totrov — daenparténefa: P. fol. 147; V, fol. 211: Cord, p. 38-39, Db oe om, Cord 7 éxovaiws ~ mpofhinws on. ex homoiot. C. 8, Eiyapioricw — dyabd: P, fol. 148; V, fol. Qt: Cord, p. 30 sub nomine EUSEBU,

9. ‘Yrép audorépwr —~ rapecxedacas: P, fol. 148: V, fol. 211; C 98 sup., fol. 106:

Cord, p. 39; ef. L (p. 34, 31-33): Euyapiorjow col dno cai inip dv dp ddakds pe cunpopav xa urép wv robs éyBpois eidov tyswwpyBevras.

A® 7 (p. 990, 7-11): Veritatem ubique ponit ut negotiorum, de quibus loquitur, expraemat firmitatem; solida ergo et firmissima preeor internicione deperiant inimici. 5-6 (p, 290, 12-13): Prumpte libenterque gratificatorias tibi hostias immolabo. — 8 (p. 290, 16-17): Gratum tibi esse officium est obtimum. 9 (p. 290, 18-21): Pro utrisque donis agam gratias, quod et mea me liberatione gauderem, et Inimicorum interitum uidere ficisti.

PSALM 54 701 utterly. It has been remarked that he often makes mention of God’s truth to highlight the certainty of what is done. So he will render their destruction true, certain, and forceful—that 1s, he will firmly wipe them out. I shall voluntarily sacrifice to you (v. 6): once this happens, I shall offer

thanksgiving sacrifices to you with great zeal and enthusiasm (voluntarily well expressing “enthusiastically,” since we do with particular enthusiasm whatever we perform willingly). J shall confess to your name, Lord, because it is good: I shall give thanks for what happens, since it is very good to give thanks, confirming as it does the good things given. Because you have rescued me from every tribulation, and my eye has looked down on my foes (v. 7): I shall thank you for both; both your gifts to me were great, your rescuing me from danger and your causing me to see the downfall of the foe. |

702 THEODORVS MOPSVESTENVS PSALMVS LIV

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% nae % as % w Me ¥ # om

émistacia tol Oviov, peta wdons axpiBelas tév vopinwv ovAaTropevev kat THs eis tov Ocdv evoeBeias aptota mwAnpoupévns, Zinwv tis ex Tis 10 @udjs Beviautv — 2edevkov téte Bacidevovtos tis ‘Actas dwrdons, Lupias te kai Powikns — rpooraciav twa wemateupevos Tov iepod, SveyOn pév ouk evAoyws mods Tov Oviav, év 0& tH mpds adrov yrrnOels dvabope xotvourat ArohAwviy TG oTpatyy@, bioas aroKeiobat wawwoAAa yonpata ev TO vag, a Ovvatov An@Oevra ypnowa TE Pace? yevéoOa wpds otpa-

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15 todoytav. [wera 0é tobito Kai to Bacthet yoopyov Ota Toi otpatHyod,

ai deEduevos Ta tapa tod otpatyyot pnvebévta, "Hiddwpsv twa tev

oikelwy atroateAAet Amponevov ta ypypara. Kai on mapayeyovas 6 “HAw2 ss. ef. 11 Maech. I-IV. Tis aiynadwoias — Bovdrevdpevov: P, fol. 148%-149; V, fol. 911°-219 (ed. A. Maius

rrp N.P.B. Hl, 4.538-405 * P, G., 673-676). 14 aovveroy V. A® Argumentum psalmi LIV (p. 290, 22-291, 92): Hoe carmen Oniae pontifici

profeta conponil, talem aptans orationem quae temporibus eius, meritis (metritis ms) et uirtulibus eius et adflictionibus conpetat, qui pertullit primo Simohis inpugnationem. Ils namque Beniaminitica tribu ortus sacerdotium ambit proditione eius et pecuniae, quam in templo conditam Seleuco detulit; ex quo

in exsecutione rei ad expulsionem Oniae substitutionemque Simonis misus Kliodorus signis a templo excluditur et ob honorem Oniae uissionibus uerberatur; huius postea intercessione seruatur in uitam. Post quas demum erumnas pertulit sub Anteocho filio Seleuci. Iason quidam propinquus Oniae, honoris eius el uitae emulus, ab Anteocho pontificatum redemit ea pactione, ut omnes ludeos in gentilium scita traduceret; quo honere percitus et adflictus sponte Onias migrat in Egiptum atque ibi, altare construclo, ritus sacros, quos Hirusolimis lason profanauerat, cum ludeis, qui inueniri potuerunt, antestes deuotus instaurat. Horum ergo temporum mala deploranitem Oniam (loniam ms) profeta praenidet ac praedicat. | Pseupo-Bepa (764): Ex persona Oniae sacerdotis sponte Aegyptum petentis psalmus iste depromitur, quando lason propinquus eius, sed honoris ef vitae illius aemulus, ab Antiocho, Seleuci filio, pontificatum redemit, ea conditione, ut omnes ludaeos in gentilnm scita traduceret. Ipse uero Onias, constructo in Aegypto altari, ritus sacros, quos Ierosolymis lason profanauerat, cum [udaeis, qui inueniri potuerant, antistes deuotus instaurauit.

PSALM 55 703 PSALM 55

Freed unexpectedly from captivity in Babylon by God’s power, they rebuilt the temple and again occupied their own land, the city recovered all its pecu-

liar glory, and they enjoyed deep peace. With the passage of time Onias became high priest of the nation, a man of the greatest righteousness and piety;' and at that time it happened that the high priests were entrusted also with the government of the nation. During the term of Onias, then, when the laws were observed with great care, and reverence for God was excellently honored, Simon, of the tribe of Benjamin, was entrusted with supervision of the sanctuary when Seleucus reigned over all Asia, Syria, and Phoenicia. Being at odds with Onias for no good reason, he failed in his quarrel with him and entered into an association with Apollonius the general, claiming that huge amounts of money were stored in the temple that could be put to good use by the king in levying soldiers. This was made known also to the king through the general, and upon gaining the information from the general, he sent a certain Heliodorus, of his own retinue, to get hold of the money.

Heliodorus arrived | to find that there was not as much money in the

1. Theodore summarizes, and at times reproduces verbatim, the text of 2 Macc 3-4, accommodating this psalm of lament for hostility and betrayal to the situation of the high priest Onias (IIT) in the time of the Seleucids.

704 THEODORVS MOPSVESTENVS Owpos, eyvw yonudtwv péev ovK eivat tooodtov wANnOos év TH iep@ Soov 7

toi Linwvos éBovdAero diaBody, elvar dé 6Atya Kai TavTa wapaxatabyKas éTepwv, of wpds tHy a€toTiatiay Toi tTéwov Kai thy Too OQeot dvvanw amwoPréavres tas wapaxatabyxas awéBevro. SuveBovreveyv dé 6 ‘Ovias pndev émtyeipyoa rAaBeiv tov atroKepévev’ Bows ydo mnow eis td Betov 5 TO ywopevov, kat Aurnoes exetvov ov THv wapaxataOyKny dmocuANCes.

"Euede tovrwv ovdév TG Hrtoddpw peova ravtev Kpivavet to Too Bact Aéws eis wépas ayayetvy mpdotaypa’ evyai pév ovv Kal Opyvot Kata thy wokw éytyvovto émi tovtois, ixerevdvtwv tov Ocdv py KatTadereiv dveKOlkntov thy téduav, eiofer 0€ tH étTépa ws Ta YpHuata Anvycuevos. Kai 6 10 Qeds tais ixexias tot wAROous exwevcas, kai Tob dpytepéws tiv eicéBeav awodeEduevos, poBepwraty twi émimpaveta Toi ToAunpatos aweocevacev. “OpbOn yap eiotévar péddovtt iaqwos Ou toi dépos poPepos pév oyrv, padpbs dé TO TyHLA, EwoyoUpevdy TE Eywv peTa ypuvohs tis wavowas, OS Kai feTa TOAAOD TOO pudypatos Tats éuwpooOias 6wAais Tov 15 ‘Huddwpov érhn&ev’ dvo te veavia, PoBepoi Kai ovrot tHv Oéav, éridoEot

Te TO oyipa, wepioravtes évretOev xaxeiOev éuactiyouv. Kai ovrws amb THS GNTaGlas Kai Tov TAYyoV Katatrerov 1pOy juxpod vexpds bidpyev. Aenoets irmép tovtev mpods tov ‘Oviav éytyvovto mapa tév cuvdvtwev TO Hdoddépo ixeretoa tov Oey yapicuc@a adte tot wpocdoKenuévou Bava- %

tov THy amadhayiv’ 6 Kai womoas 6 Ovias eds, cai Quoias wpocayayov wrep adtov, anyAa&e tis Kateyovoys vocou, émipalvévros te aute tol Qeot Kai woddas éyew ydpitas TO dpytepet wapaxeAevoapévov. Ovre cacebeis cai Quotas To Oew rpocKopioas eravipOev wpos tov BactAéa Oupynoduevos ta yeyovota. AAA’ ok adiotato tijs oixetas poyOnpias 25 6 Lipov, wapeuever dé wodAais cat’ aitob Keypnpévos tats diaBodats. Kai

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tod Oviov épyce roddGv ypnuctov wpdcodov te Baoet pood&a ei AuBotro THs apytepwouvys aités, Gwcew O& Kai Erepa welova ei Kai yup yaotov KaTaoKevdceey év TH TOAEL Kai THY Teptrouny aitév NIceEtev, Kai

GAws eEadAdEa ta voppa cuvyyopyO_. Emelobn rovrots tois pryact, wapadiowal te abT@ THY apyny, Kai oO pév ‘Ovias eioceBéotatés TE Kai 3%

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3 % % F a ? & % ; ‘ os & ?

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2 f # “ # & 3 on 38>, "Ehunqbay év tH a8odeoyia vou nat éraphzQav. ‘Adordeayiav cadet

mavtos woaypatos cuvéyeav. Td otv 2hunnbny iv tH adorecsia pov nai

ecaoayfny, toutéat: Luveyh tiv AVayV Exyov Kai THY Tapayiy awd TOD wanOous tev Kax@v, GAdwv én’ GAAols det cupBawovTov.

2%. DPodvrivoy — déyow: P, fol. 149; V. fol. 219%; C 98 sup., fol. 106.

25, My diarricys — ovdevds: P, fol. 149; V, fol. 919°; Cord, p. 53 (P. G., 677 B).

3%, Audpws -- éudyvar: P, fol. 149: V, fol. 919°. 3», "Adodkeoyiay — ovpBawdvrav: P, fol. 149°; V, fol. 19%; Cord, p. 54 (BP. G., 677 BC), —- 26-87 Paraphrasis (p. 42, 6-7): ..ddoderyiav yap évrat€a Neyer thy ouveyetav TOV KaKay.

A® 88-29 (p. 908, 1-2): Quasi exercuerunl me mala continuatione sui.

PSALM 55 707 Jewish custom, had the laws relaxed, and persuaded everyone to do away with the worship of God and the commandments of the law, and to attend rather to Greek customs, gymnasiums, wrestling schools, and the like. The practice of circumcision was then neglected, observance of the Sabbath was despised, and the affairs of the city took on a Greek character. On seeing this, blessed Onias lapsed into deep depression at what had happened, was vexed, and fell to groaning; when he saw the wickedness on the increase, he gave up and left, and in Egypt he built an altar, erected a temple, and devoted himself to the worship of God, urging the Jews there to their duty in the worship of God.’ This is what blessed David composes under inspiration in the present psalm. Adopting the point of view of Onias, he utters everything that he probably said when the object of scheming by his own people, divested of the priesthood by Antiochus, and observing the depravity of the city’s inhabitants at the time due to their greed and the change in the laws as well as the intensifying of the troubles happening on each occasion, and also when he had already resolved on flight.

Give ear to my prayer, O God (v. 1): take care to listen; it is no slight matter I am making the object of my request. And do not despise my petition: do not scorn or belittle it in the belief that it is insignificant and lowly (despise meaning “belittling it as of little or no value”). Heed me and hearken to me (v. 2). He calls on God in prayer in different ways, zealously begging for a hearing, so as to highlight the magnitude of the troubles on which he is praying. J am annoyed by my idle talk and troubled. By idle talk he refers to the persistence of everything; so the clause J am annoyed by my idle talk and troubled means, I kept suffering constant distress and alarm from the magnitude of the misfortunes, different ones forever happening at different times. | By the words of a foe and tribulation from a sinner (v. 3):

2. 2 Macc 4:33 speaks rather of Onias withdrawing to Daphne near Antioch, Theodore probably confusing it with the Daphne (the Tahpanhes of Jer 2:16) in Egypt, now Tell Defneh.

708 THEODORVS MOPSVESTENVS 49, "Ano gavis éyOo08 zat amo OAtbens zv.aptwrot. Auiet ydp pe ov pukp@s Ta Te Tapa Tév idtwv Kai Ta Tapa Tov évavtiov. "EyOpods dé Aéyet kai Gpaptwdous, TO pév and Tis yvapns, TO O€ arb TOU EiSouS Tihs mpagews rot tis tpo8éaews. Bovderat yap éavrdv ov pucovpevov OEi-

Ea pudvov, adAa Kai acikws pucovpevoy. a

4>, “Ot. eéxdwav éx gud avoptay. “Ezéxdivay, rovréotiv e&nveyxKayv, eémeion TO éoTos Kai KAwopevdv trov perapépera wavtws ép' Swep av

kuO7. Hacav ovv pyow ex’ éué petiveyxav thy avoniav, wav 6tt KaKdv kat €uot) unyavnoapnevor. TO 0é é2éxdwav efrrev caddis, deuvis Ott OvK eis aurov povov nudptavov, dda ‘yap epyov Eyovtes TO Kdxiota Cyv Kai way 10 Ott Otarpatred Oat Kakdv, viv THs oikeias poyOnpias eis abtov éxijpovv Tov OKOTOV, — Kai avw 0& adnapTwdovs éxddeoev Kai évtavOa avopiav THY Kat’

avtou «pagw tev todrev Kai tev Ted&ewv td eidos CiaBdaddAwv.

4°, Kat éy ooy% evexorouy uot. Kdtos dAéyera dpyy, picos’ To ov évexoTtovv .0t, avTi To éuvyoudKxouv. Kados Oé efwev év Opy%, dvti tov 15

peta Opyihs, wate detEar THs pvyowakias tHy émtracw. Ata ti 6é Td « EuvnotkdKouv » etmev; ‘Eredy omveyOn wpdtepov pos abtéy, eita ATTH-

Geis 6 Lipwv evi tovTo érpary. 5. “H uxodia wou sraansOy by duni, ant Serkia Oavarou éxémecey én’ sue. Emi rovrois woAAjs tis Tapayns éwAnpdOnv tiv yruynv, deduws dot- 2 Wov Kal wpoadoKwyv ovcev Erepov 4 Oavarov.

62, Dobos uxt tedmos HAbev ex’ éuz. Ordev yap 6 pdfos Kai 4) mpocdoxia tov Gavarov tpdpmov éprorety.

6, Kal exxrubév pe oxdto:. Totro tis dOupias idiov. “Orav yap tis oa péyeBos tav KWwoUven areATIion THY CwTHplav, ABupia KpaTNnOeis GoTrEp %B KOT Twi TepiPadAETal, NOE ClaKpivelv Ta TapdvTa TpocyKOvTwS CuvapeEvos.

44, Auwet — prrovnevov: P, fol. 149°; V, fol. 213. 4>, ’€&dthwav ~ diaBdddov: P, fol. 150; V, fol. 218™*; C 98 sup., fol. 106%-107.

i éotwscodd, éxxaw.C 98 8 periveycav dv C 98 9 pnyaveipevor CPV des. C 98. 4°. Koros— érpdamyn: P, fol, 100; V, fol. 138%; C ¥8 sup., fol. 107. 18 rodrw C. 5. “Ext rovrows — @avarov: P, fol. 150%: V, fol. 913. 6. Ofsev — duwoeiv: P, fol. 150%; V, fol. 214; C 98 sup., fol. 107. 6%. Toiro — duvdpevos: P. fol. 150°; V, fol. 214; C 98 sup., fol. 107; Cord, p. 56.

adflictis. ,

A® 17-18 (p. 992, 9-11): Quia primo molestias certando Simon fecerat aequi-

fate superatus, iam nune furendo persequitur. 6* (p. 292, 12-13): Inminente

scilicet morte, id est grandi periculo. — 6» (p, $92, 14-16): Hoe proprium docetur angoris; defectu quippe solaciorum uiriumque aer etiam obtenebrari uidetur

PSALM 55 709 the doings of my fellows and of my adversaries both distress me to no slight degree (by foes and sinners referring to what comes from the mind-set, on the one hand, and what comes from a kind of behavior or disposition, on the other hand). He wishes to present himself, in other words, not only as hated, but also as unjustly hated. Because they directed an unlawful attack on me: directed—that is, discharged, since what is standing and bending inevitably moves in the direction it is bending. So he is saying, They transferred their lawlessness onto me, devising every possible trouble for me. Directed was well put, bringing out that they did not merely sin against him; rather, making it their object to live the worst possible life and do all possible evil, they now discharged the thrust of their depravity against him. Above he had referred to them as sinners, and here he refers to the action against him as an unlawful attack, to criticize the form taken by their behavior and their actions. And in wrath they were indignant with me. Indignation indicates wrath, hatred; so they were indignant with me means that they had a grudge. /n wrath was well put, meaning “with wrath,” so as to bring out the intensity of the grudge. Why did he say that they had a grudge? Because Simon first quarreled with him, and then when he lost, he turned against him. My heart was disturbed within me, and dread of death fell upon me (v. 4): at this my soul was filled with deep alarm, by now in dread and expectation of nothing other than death. Fear and trembling came upon me (v. 5): fear and expectation of death usually cause trembling. And darkness overwhelmed me. This 1s typical of depression: when anyone despairs of salvation on account of the enormity of the dangers, one is overcome by depression as though enveloped in a kind of darkness, unable to discern present realities in due fashion. |

710 THEODORVS MOPSVESTENVS 7. Kat cima The Soca por mrépuyag aoel meprorepis, xxi mevacdy count rat xaranaiow; Opév obv td wAjbos tév KaKév Kai obdepiav vTroAyara~ vouevyy éATiOa THY KpetTTOveY, exEivo AoLTrév edoKipalov — KavrabOa yap

To siza avtl tov « édoKipaca» — ef ws oidv te fv wrepwbévta dikny 5 Wepiorepds amontivat, Kai paxpav yevopevov ovtws ebpetv | dvaravow TOV KAKO.

8. [dod EUaKOUVE puyadetay, nat nudlebny év vy Eph. KavratOa ré

130) apdoxerra kata td éBpaixdv iStoua. Aéyer yap drt éi awpoé\aBov TTHTEwS OUvamv, Pvyav TE Kai pakpav ‘yevdpevos Tav oixetwv eiddpnv yevér-

10 Gat Kata THY épnnov KaKe? Otdyew 7 THV Tis Wédews avéyerOat KaKGv. Lvppayos llopow av émoinex Thy avaymsnaiv pov: TO yap nodMoOny. avri TOU wWKYOG.

9. Hpocedeysuny tov omtovta we amd ddvyobuyias xa navaryidos. Kai TotouTwv Oé pyat ‘yevouevwv, eyo tHv wapd cov BorOaav dvéuevov, os 15 ixavol owGew te Kai dwahAarrew tis ddryoyruyias, — Hv did trot why Gous tév Kax@v bréuevov woAAdxis, juKpod Kal pos avtov éyyicas Tov Gavatov, —— cite kai tis épddov tév éyOpav" Karavyida yap éxddecev THY Emovov Kai Thy Kat’ abrot TeV éyOpawovrev épunv ws Oavirou yéuovgav kai Kwwdvvev, ard Tob tiv KaTaryioa dOpdws éxdyew Tovs Bavdrous.

v0) 10%. Karamovtisov, Kbpts, ual xatadiere tao yhedooas auréy. LUUMAYOS | TS naradiehe ta yAwooas xdtév ovrw Aéyel “AsvPOdvoUs mOlncoY THe ylocoas abtév. Adancov aitovs kai xsvpomvoug moiyoov adANAots, iva eis aipéoets eumeadvtes dANjAous dvéhwot te Kai tpwpyowvra. Tas yhos-

saz dé eiwev éxi tol aovupavou, ex petapopads tév dAdoyocoev Ka} 95 OUTE Guudwreiv ovte GuuparTew GAAHAOs Svvauévev, olov OW Kal ém}

THS wupyototias yeyévnta Th dwupécer tév ywoodv Twavbévtos | avrots Tov orovdalopévou. 4. ‘Opdv — wcaxadv: P, fol. 151; V, fol. 214; Cord, p. 56-57, A otévres nv C. 8, Kavraiéa — 10 xaxav: P, fol. 151; V, fol. 914; C 98 sup., fol. 107. 9. Kai rotodrwv — Bavérous: P, fol. 151%; V, fol. 214"-215: Cord, p. d7-58 : ef. Vat. gr. 2057, fol. 97%-98 (@e0d° Avri%). 14 dé om. Cord 16 éyyiGas Cord

17 efre wai] dws Cord. ‘ 10°, 2vupayos — orxovdafopévov: P, fol. 151%; V, fol. 95.

Ae 9-10 (p. 992, 93-96): Et quam longissime discendens in solitudine com-

morarer, tantum ne mala urbis huius perpeterer. 15-16 (p. 299, 29-30): Pro perseyuutione ualida, quam multitudo infert angorum. 99-94 (p. 999, 31-293. 4): Vt nec consiliis nec sermonibus concinant atque per omnia inter se discordiis in exilium adiuuare non possint, sed intestinis et mutuis iurgiis (motuis

iurgis ms) consummantur.

PSALM 55 711 And I said, Who will give me wings like a dove'’s, and I shall fly and rest? (v. 6) Seeing the multitude of troubles, then, and no vestige of hope for better things, I then decided (here using J said for “I decided”) if it was possible to take wings and fly away like a dove and thus find relief from the troubles at a distance. Lo, I went a great distance in fleeing, and lodged in the wilderness (v. 7). Here, too, Lo occurs as a result of Hebrew idiom. He is saying, If I had the power of flying, I would have chosen to flee, distance myself from my own people, and live in a desert there or put up with the troubles of the city. Symmachus: “I would have made my departure for distant regions” (J lodged meaning “I dwelt”). I waited for him to save me from lack of spirit and a tempest (v. 8): when such things happened, I waited for help from you, able as you were to save and free me from lack of spirit, which I frequently suffered as a result of the multitude of troubles, coming close to death itself. Or he could mean being freed from the foes’ attack, by tempest referring to the attack and the advance of the enemy against him, threatening death and danger, on the basis of a tempest suddenly inflicting death.

Drown them, Lord, and divide their tongues (v. 9). For divide their tongues Symmachus says, “Make their tongues discordant.” Do away with them and make them discordant to one another, so that they may be at odds with one another, commit murder, and be punished. He mentioned tongues to suggest discord, by analogy with people of different languages unable to understand or work with one another, as happened in the case of the building of the tower, when their zeal was halted by the difference in tongues.: |

3. Cf. Gen 11:1-9.

712 THEODORVS MOPSVESTENVS

“e z % * 9 e wes ea ¥ ae

10°.”Or: sidov dvoutay nat averhoyiav v cH OAs. Avaryedfopat O& tabTa

% % % ry % ‘ 2 ¥ % # x &€ 7 - % #

aitetv, ov tizwpyOyvat tous oixetovs émiBupeiv, GAA Gp@v mwAEovadovTa Ta Kaka Kal thy WOAW ‘y逓ovaav aToTias TE Kal TWaGHS EPtOOS, lV OVTH TILO-

pnGevrav éxewov AGBy AVoW Ta Kata THY TOW KAKA.

11. ‘Huspu: uxt vontos wvarmoce xoThy emi ta veiyn x0T%o. Kuxdocer, 5 avti Tov KuKAot’ evaAdayn yap é€ott ypdovov Kavraia.

¥%%%2

128, Kat xvoutx xxi zono;. Komwov Aéyet Tas doiKktas, ais Kapatov Kat dduvav émdypovv Tos Tac yovrTas.

12>, Kat adinix dv péom xiv%s. BovAera eiretv Ott aod TO KaKdv

tanh , $ ae y é we tee ? é T ott: M os {0

emAeovacey év tH wdc, TOUTH KexUKAwTa 4 Mods. Toro &y uss@ oTpe-

dpevov Kai eis Otroiov av ‘yévyn pépos THs wWdAEws, Exel TA KAKA evpNoEs, THY douiav Kai THY apnapTiay.

9%, % % %, ‘ 4 wm, % 3 , e & ms & 3 om $ # “

12¢, Kat otn 2cdhunev éx t&y wharey aoT%s Toxo: zat 86205. Téxov

Kadet tHv weoveEtav, COAOV THY wavoupyiav’ wAEoveElav OF Kadet Tov TOKOY, Emeldn amnyyopevTo emt Tav oikelwy év TO vouw. AdiddAyttov otv ® now év avth otpépera tO Kaxdyv, wWavovpyia To Wav Kat wAeoveEia. Cixd-

we % s ; ros % ¥

Tws 0€ Ta’Ta 6 paxaytos ‘Ovias cvepopay dAéyel, TWOSTEPOV pev aUTOUS ayav

peta twoAXijs Tis evoeBelas Kal tev vouipwr odddpa tapacKevadwv éntpeAeioOa Kai thy wéAdAw &v evKoopia pvdaTtev, 6pev 0€ Eri TO evavTior wavta petaBeBrAnnéva, wavtwv THY KaKOv yupdvTev Kai THY déiKiav peta % ToAANs épyaGouévey tis wappycias.

13. “Or. ei 2/9003 mveidiody us, Sngveyun Sy, zzl eb 6 prov én’ gud susyxhoponuovncey, &xoobyy 2v am xut00. Aetkvuow ott Oicaiws etkero THY 10°. Avayxaena: — cand: P, fol. 152; V, fol. 215+; C 98 sup., fol. 107; Cord, p. 59. 11. Kuxdooe — xavraifa: P, fol. 158; V, fol. 215’. 12%, Kéwov — waoyovras: P, fol. 152°; V, fol. 216, 12>, Bovderar-— auapriav: P, fol, 152°; V, 216; C 98 sup., fol. 107. LU rovry Kextxrwrat yo wokis om. C 98 ib. rotrw V. 12¢, Téxov —~ wappyoias: P, fol. 159°; V, fol. 216; C 98 sup., fol. 107. 15 véue

des. C 98 = 17 abrois C. 18. Acixvuow — cLavioas; P, fol. 162°: V, fol. 216.

Ae 10° (p. 293, 5-7): Haec autem ideo quia mala urbis exorreo, ut saltim inpeditis auctoribus cepta soluatur impietas. 10-11 (p. 298, 10-12): In medio eius posuil pro « palam », ac si dicerel Quaquam uersus respexeris, profanitas oceurret uidenti.

PSALM 55 713 Because I have seen lawlessness and discord in the city: | am forced to make this request not wanting my own people to be punished, but seeing the troubles multiplying and the city awash with wrongdoing and utter strife, so that when they are punished in this way, the troubles affecting the city may be relieved.

Day and night he will encircle it on its walls (v. 10). He will encircle means “he encircles,” a change in tense occurring here. Lawlessness and trouble (by trouble referring to the injustices with which they filled those who suffered with hardship and pain) and injustice in its midst. He means that great misfortune multiplied in the city; the city was encircled by it. Going around in its midst, he is saying, and to whatever part of the city, you will find trouble, iniquity, and sin. Usury and deceit were not absent from its streets. By usury he refers to greed, and by deceit to villainy: he calls greed usury because by the law it was forbidden to his people.* Evil was rife and out of control in it, he is saying, along with utter villainy and greed. Now, blessed Onias probably says this in some vexation, since formerly he had led them with great piety, caused them earnestly to observe the laws, and kept the city in good order, whereas now he sees everything changed to the opposite condition, all wicked people rejoicing and committing injustice with complete shamelessness. Because if a foe reproached me, I would bear it; and if one who hated me used intemperate language to me, I would avoid his company (v. 12). He brings out that he made the right decision | in leaving the city and going

4. Cf. Exod 22:25—-27; Lev 25:36-38; Deut 23:20.

714 THEODORVS MOPSVESTENVS wOMW Kadirav avaywpioa, Kai ott OKatws a’tous a&wi tipwpyOyva, pdMota wéev Oe TO WAeovalew ta Kaka tH mode Kai Ota TO AeAvoOat wdoav evKoopiav, ovK éAatTTov Kai ot éxetvo OTt ov wap’ éyOpev Ta eis avroy ‘yryvdneva GAAa Tapa tev dOoKxovvTwv oixeiwy Kai pidwv. Eire yap 5 éy9o0; nv dveilwv, depo, cite 6 peyadoppnpovev, Tovtéatw 6 KaTaKkavyopevos, VrEeywepouv ovdev avTAéywv ddA Aoyidduevos Gre moAduios wv

axddovba TG oiketw todxw Satpartera. Td pév ov evetdioey efrev os GvTwY WOAAGY OikEloW TOV Ei OvoTpayia GveldiGdvTwr, of AUTNOévTEs Tap’

avrov kal ov Katpov THs apyepateias émytedopevos ney yev avTous aduKetv 10 zretpwpevous, of ev Tais auupopais dpevTes auTov ewveidiCov ép’ ois Erac-

yev. 16 d€ EneyaXoppypdvouy oa tovs éxavactavras Kai padiora ora Tov Limwva Kuplws, Os mwpoTepov CteveyOeis awpds adrov ov dm«aiws

nrttyOy, cita pyyavais érépas érayaywv avT@ Tas cuppwpas Katexavyato ws TO oTrOVdaGdnEvov alto éFavucas. | 15 14. so 36, xvQowns isopuye, Ayépeav vou wal yymorés pov, AUELAYOS ‘ADA Gd dvGownos Ouatpomes nal cuv4Ons nat yvepinos. To dé Ayeuor 1.99 KaAGS ws Tpos Tov Linwva, éwewWy Tou paxaptov ‘Oviov adpytepaTevovTos mMpoctagiav twa éyKEyelpiato’ ovTws ryEeudvas Kai apyovTas

Baci\éow Kadotpev tous vx’ abtév mwparrovras, | eite wap’ avtev Thy 20 dpynv eyKeyeiptopeévous.

159, “Og éxi to wito eyAbuavas eddonarta. “Eyhixavacg sdécuxtx, rovTégtTw ouvepayes peta TOAAHS THs NOovijs, ovy ws Févos wap’ éyoi payov

GAA ws yvyotos pidos pera WoAAs Tis Hoovijs Kai Tis tépyrews Kai Tot dapoous cuppayov.

25 15>, "Ev +O olzw to OzoG exopsbOnuev ev dpovolz. Tovrwv éuvnpovevoev aravrwv, ott avOpwios, Ott iodyuyos, Ott Hyeuev, Ott yvworos, Ott éyuxavev édéopata, OT: ovvewopevOn ev TE oikw Tot Oeou, detkvis ws ev woAAgis tTHv wpds avTov EyovTes Kotvwviav. 11-14 ef. Il Maceh. IL, 45 et LV, 1-6.

14. Zuppayos — éyxeyeipirpevous: P, fol. 153; V, fol. 216%; Cord, p. 61 (P. G..,

677 C). 16 ro dé Zytn0y uso ss. affert CG 98 sup., fol. 107%; ef. P. G., LXXX, 1273 n. 380 18-19 ef. L (p. 50, 14-15): ..dpyovrds papev Barddwv rots tn’ airois. 15%, Tovrer — xowwviav: P, fol. 153: V, fol. S16%-917.

Ae 5 (p. 293, 14): Subportassem utique. 12 (p. 297, 17-19): His omnibus indicat Simonem, quod familiaritatem quondam professus sit.

PSALM 55 715 away, and that he was within his rights to ask for them to be punished, especially on account of the multiplication of evils in the city and the complete

loss of good order—no less because what was done to him came not from enemies, but from those who were thought to be family and friends. If it had been an enemy who reproached me, he is saying, I could have put up with it, and if it had been a loudmouth (that is, a boaster), I would have withdrawn without responding, reasoning that as an enemy he does things in keeping with his attitudes. So he used the word reproached for the reason that they were many of his own who taunted him with his misfortune, feeling resentment for him for the time he had responsibility as high priest and accused them of attempting injustice, and taunting him for his sufferings on seeing him in his troubles. In speaking of those who used intemperate language he refers to the rebels, and most of all to Simon specifically for originally differing with him without reason and getting the worst of it, and then by other wiles bringing troubles on him and exulting as though achieving what he intended for him. But it is you, soul mate, my leader and my friend (v. 13). Symmachus: “But you, someone of like mind, a familiar, a friend.” My leader was well said of Simon, since he had been appointed to a supervisory role by blessed Onias the high priest; we likewise name as kings’ leaders and rulers those acting under them or entrusted with government by them. Who took sweetmeats together with me (v. 14)—that 1s, was very pleased to eat with me; not eating as my guest, but dining with me as a close friend with great pleasure, satisfaction, and familiarity. In the house of God we walked with harmony.

He mentioned all these details—someone who was a soul mate, a leader, a friend, who took sweetmeats with him, who walked together with him in the house of God—to bring out that in many respects they had a relationship with him.° |

5. Commentary on vv. 15—-19a is missing from Devreesse’s text.

716 THEODORVS MOPSVESTENVS 20>. OO yao gotw ately avtéddayux. Ac’ ddwv pévrot Tois oiketous aitwyevos paiverat paddAov' éexetvor yap Hoav of wdvtwy aire yevopevot tav Kaxov. AcEovra yoiv yor thy tiswpiav cixdtws* otde yap éott yprpata dovtas avradAdEacba thy tywpiav Kai €EXeécadBa tov Gedy, dv ote époPyOyoav ovte eis Cuivoiav Cevto, Tolaita Sucmpattépevor Kaka 3 Kal THY TV vopinwy Avovtes edTa&iav. Ola yap éroincav;

214, Réétewey chy ysipx autos ev tO anodiddvas. ‘Oppncav mynow éri

to tywwpyoacba npds. ‘Ex petapopds dé tév drodWdvtav dmrep bdetAovow €x Tavros Adyou éwi TH atoddceE THY yelpa ExtewdvrTov, HBovdnOy OetSai Ort peta WOAAHS THs oTrOVeRS Kai Tis éEwet~ews exe Xeuvto thv Kar 10

avtov vBpw te Kai dociav. Td obv iv 7 xn0dd6vxm dowep ev droddcet Xpeous * wohAayou yap OédeKTa: Hpiv dvev too «@s> A€ywv THY Tapa-

Bodny Kai év ta€e riBeis too padypatos To épolwpa.

21). EBebydwcay thy dialhuny wrod. Euiavav cai t8purav tod Qeov ta voua. Ovtw Aéyer Avupayos Uspebi8acay suv|O4xny* rapéByoav yap | ToAAayou, eite Tov iepotd Ta yprpyata wpodoivat BovAnPevtes Tots aAXOpudois, cite cAhopuAous erayayovtes TH EOvel, Kai Tis NouTAS TEV vopiLeV uAakys wavTy KaTapeAjoavtes.

wz", Avsusoishyaxy 276 Oeyig Tod nposwmou abtot. Aid raltyy yoiv THY aitiav Kai THv TeV vouinwv tapdBacw dirdov Kai apadpicav atrovs % an énod, avtT@ TH rpoocdT@ Kai TO BArgupaTt altev Ty épyiV Kai TO

ploos eupatvovtes TO Kat’ enol” 6pyis yap wpdawmov éye td TweTAnpwpevov opis, Kai Ota Tis oixelas Oéas tiv éxi THs Woyijs épynv eupavivev. To obv Siepscisbncxy apoouwaxovera TO « dw éuou ». i2 cf. supra p. 149, 16.

20>. Ai’ ckwv — etirak&iav: P, fol. 155: V, fol. 918°. C 98 sup., fol, 108": Cord,

p. 67. 3 yotv] yao Vo 6 vénwv Cord ola yap éxoincav om. Cord. 218, “Oppncav — opoiwpa: P, fol. 155; V. fol. 219; Cord, p. 68. 21. ’Epiavav — karapedjoavres: P, fol. 155%; V, fol. 219; Cord, p.69. 15 Ibpnayos| cat add. Cord. 224, Ara rairnv — éuoti: P, fol. 55°: V, fol, @19v.

A® 3-6 (p. 204, 11-14): Nulla argenti oblalionumque permotatione destinato eximentur exitio, quia Deum non timendoinmaniter dilinquerunt. 10-11 (p. 294, [5-17): Sic quippe studiosse in meas grasabantur iniurias, quasi non inferrent mala sed redderent (reterent ms).

PSALM 55 717 There is no change in them, in fact (v. 19b). In general, of course, he seems to be blaming rather his own people: they were the ones responsible for all the troubles. So he is saying, They will rightly undergo punishment: there is no possibility of their escaping punishment and placating God by paying money, for they did not fear him or call him to mind, instead committing such awful evils and disturbing the good order of lawful observance. What, in fact, did they do? He stretched out his hand in making retribution (v. 20): they were bent on punishing us. By the analogy with those paying back what they owe on every score and stretching out their hand in repayment, he wanted to bring out that with great relish and haste they treated him with insult and injustice. So the phrase in making retribution means, as it were, “in repayment of a debt”; in many cases, in fact, we are shown the expression without the “as,” using the figure and the likeness in the role of a fact.

They profaned his covenant: they besmirched and insulted God’s laws. Symmachus says in similar terms, “They did violence to the agreement.” In other words, They transgressed it at every turn, either by wanting to hand over the money in the sanctuary to foreigners, or by inflicting foreigners on the nation and completely neglecting the remaining observance of the laws. They were divided in anger of their countenance (v. 21): for that fault and the transgression of the laws they cut themselves off and parted from me, accentuating their anger and hatred for me by their very visage and gaze. By countenance of anger he means “one filled with anger,” and he explains their heartfelt anger by its outward appearance. So “from me” is to be supplied after They were divided. | And their hearts pressed hard: those who previously

718 THEODORVS MOPSVESTENVS 22b. Kat Hyyssey 4 xapdix adrév. Kai rocavryy éredetkvevto Kat’ éuod Thy Opynv oi wpd ToUTOV TO éuoi wANotatew Kai eyyiGew peO’ GANS Kapdtas kat diabécews wpooroiovpevot’ nAeyyOn yap €x TeV ETA TaUTA TpoG-

moots év. Td yap hyy.cev A xagdla xotGv, TouTéatw iyyhov ws ad 5 Kapotas, ws ab oAys yuyys Kai ctavotas. 22°, ‘HaaddvOnoay of AGyor aUTeV Usp Ernsov, xat xvToi eisr Boridec, Luupayos Acsbteox Bovrbpou ta otdpara xzitdv, moAcust 58 4 xapdla xdrév, Tots pev yap pypaow éxéypyvto ovrw yAuKéot Kat yoéow womep €datov

Thv tiv Adywv Greipovres yonatoTyta Tov adxovovta. ‘Haav dé of Adyot 10 abra@v borides, — Bodrtas dé kare? dpyavev Tt roheuiKdv’ WardKpLots yap Hv

6 Adyos 6 doxév ypnotoTnTtos tewAnpocba, pwoAwias EFepyaQouevos Tots

ANATOMEVOLS. ,

233, ‘Extpoulbov emi Kubptov thy pspivav cou, wal adtog os Srabodder.

Os ad’ éavrot rorrov 6 apogytys wods avrév’ [ataal dyot mpovthev 15 dt TO wAHOos THY KaKa@v, Kai TO wav avaBov to OG" aitds yap cot Bonbyoea Kai wavrwv ce wAnpwoe tev Kadav, TaoNS puaduEevos aTevoyapias.

23>, OF deroer ci; tov aldva oddov tO dixalo. Ei yao Kai edoEas Auretcba mpds Bpayv, aA’ ovK éaver ve Omvex@s ev péow TeV KaKeV % eptavtAetoGa Kai mepiayeoGat.

24a, 3b dé, 6 Oeds, uardkero abrobs cic opéap diapboads. Avrds ydp 6 Qebs xataotace Kai kataBade? ToiwovTos a’rois KaKois, év ois TWavrws drapbapnoovta, ootep ev Ppeatt kaTeyopevot Kai avadvow €&€ avtév twa kai awadd\aynv eipetv ov duvapevot. 295 Kai rocatrny — Stavolas: P, fol. 155%; V, fol. 219°. Q «ai éyyiGew am. G 3 HAeyOy C. 22e, Lipuayos — awarwuevois: P, fol. 156; V, fol. 220; Vat. 1493, fol. 105; C 98

sup., fol. 108". 9 ypnoréryra abrumpitur ©, foliis pluribus per ditis. 238, ‘Os ad’ éavrot — orevoywpias: P, fol. 156; V, fol. 230; Cord, p. 71. 23>. €i yap xai — wepiayeoba:: P, fol. 156; V, f. 390v. 248, Aurés yap ——- duvdpevar: P, fol. 166%; V, fol. 990-991.

Ae 228 (p. 334, 31-25); Sacrilego furore sunt mea societate diuisi, ipso uultu iram, quam aduersum me conceperant, puplicantes; ideo el irae uultum gerebant. 4-5 (p. 294, 96-28): Hi sunt autem inimici, qui mihi prius toto se corde junctos simulabant. 10-12 (p. 294, 29-31): Dulcibus uerbis tegebantur uenina et mollitudine sermonum iaculis locum parabant. 14 (p. 295, 2-3): Quasi ipse profeta iam doctus adloquitur. 25% (p. 205, 4-6): Licet ad tem-

pus, ul probaretur, adflictus sit, in aeternum tamen fluctuare non sinitur. 23-94 (p. 296, 7-8): Vnde praecipitatorum facilis non fuit euersio.

PSALM 55 719 pretended to be close to me and on my side with all their heart and affection gave evidence of such anger for me, the fact of pretense being proven by what happened later. Their hearts pressed hard means, in fact, They pressed hard as though from the heart, as from their whole soul and mind. Their words became softer than oil, and in fact were javelins. Symmachus: “Their mouths were smoother than butter, but their hearts were hostile.” In other words, they employed sweet and pleasing words as though anointing the listener with the excellent oil of their words. But their words were javelins (by javelins referring to an instrument of war, since the word that seemed full of kindness was a pretense, inflicting wounds on those taken in). Cast your care on the Lord, and he will sustain you (v. 22). As if on his own account the author now says to him, Cease worrying about the great number of troubles, and rely completely on God: he personally will help you

and fill you will every good, rescuing you from all hardship. He will not allow the righteous to be tossed about forever: even if you seemed to be distressed for a while, he will not let you be worn out and perplexed in the midst of ceaseless troubles. But you, O God, will cast them down into a pit of destruction (v. 23):

God himself will pull them down and overwhelm them with such awful disasters, in which they will utterly perish, as though trapped in a pit without any means of finding escape and release from them. | Bloodthirsty and

720 THEODORVS MOPSVESTENVS 24>, “Avdces aivatwov uxt dodsoratos oF UH Fuscsdewsy THxg Ausox:

“769. Qurot otv dyow of poyOnpol, Kai mwavoupyot, Kai TeV aipatev epovTes Tov ceav tH Tov Qeov mepiBAnOyoovTar Tywpia, Kai ov Pbacovet TO Huo THS oikelas Cwys, avti TOU ovK éexTevovaw émi joiKiaToY THY

Conv, —~ olde yap ws wpiopévns avrots nuépas tot’ Gavdtov éyet, GAA” 5 avti tou Avvauevot Goov €k THs oikelas avoTdcews eri TAciov Bova, o§utepov tTHy Tol Ocov tysmptav tov Gavatrov déEovrat.

24°, “Eyo 8 dhma ent oz, Kose. “Qore yoi rowita wetras éavtov ppovetvy mwepi tov Oeot, tattra ce py paddov A€eye pds avtov, ott TovTwv evekey THS eis ge eATICOS OUK EKOTHOOMAL, TeTELTHEVOS WS ENE HEV 49

amwadnha&es wrote Tév Kax&v, TovTOVal O& navTws brép ov Tolwvat Clapopots Tais Tiwwpiats TwepiBadrets > TO yap « etmrev » Kata TO cUvHDeES EaUTH

kavravOa areciwrnoey.

PSALMVS LY Qviov tod apytepéws thy wWodw KaTadedoLTOTOS Kal TOV KaTa THV 45 Tow Kaxév eis ériSoow ywpovvTwv, Boyds Te TpooTaypaTt TOU Bacthéws

éri re tov Aws dvopatt cata tHy wodw avéoty. Kai woddGv Bvew dvayKaGouevev, of pev yveuy moos TO wWoayna é ywpovy, oi o€ Kat bro THs

avayxns ovvwbovpevot, Matrabias on tis éx tév lovdaiwy avnp dmattatos, , Otro: —~ déEovrac: P, fol. 166%; V, fol. 9221; Vat. 1492, fol. 105: C 98 sup.,

fol. 109; Cord, p. 72. 4-6 éxi pijxurroy -- dvti rod] rd Hatru riis oixeias Cais atdé

yap C98 i tH... tywpig C 98.

24°. “Qoere ~~ awecuorycev: P, fol. 156°: V, fol. 221. *Oviov — ovpdopais: P, fol. 157"; V, fol. 981%; Cord, p. 88.

A® 24> (p. 295, 8-13): Crudiles effundendi sanguinis auidi... nee ad mediam, qua uiuire poterant vonpossitione corporis, aetatem, Deo puniente peruenient. 24¢ (p. 295, 14-15): Consilium proletae est, ac si diceret: O tu. confitenter Deo dicito quia speres in eum in aeternum., re % 4

rov émi tiv Ovotav épyjravra éxovtt. Otto te cuvetpateicas tev ‘Tov-

datwv tovs eboeBertépous elyero Tis kata Tav évavttov payns. Add TeAcUTE név obtos evOUs, wrapadidwot dé tois viois tHv apynv, lovdav Tov emtKa~Novpevov MaxxaBaiov otpatyyeiv te Kai eEdpyew Tav woheuwv TapaKe5 Nevoduevos ws pethova Kai thy wpobupiav Kal THY io yuv KexTnpevovy Tapa

ed 4 id SF ; % , ¢ ¥ %; ye 2 2 # oh x RR 8 % om Tous adeAgous, kai 6AwS TOU apyel ikavov. AvadeEanevot On TOUS UTEP TOU EOvous kwotvous ToAAoUs Kai ovveyets, TOTO pev Tos Tous ‘Avtidyou oTpa-

oo a*% ? % % ¥ % _* “ F7 eH & ~ # om * rn

tHyous, TolTo dé pbs TOUS Teploikovs EaYov Tas payas, Eexetvwv avedetv abrovs mavti tpdwm Bovdopévev. “Hv 0€ Kai rovtTo Tavtw@y yelpov n TeV 10 oiketwy mpododta* ovde yap OAtyot TWes TPs Ta TV EvavTLOV éBderrov, of

* P f ws RR * a a a f ef ;

Kai Ths apyis tév Kaxév aitio. ‘yeysvacw. Tovtwv tow Tpoayopevalv

2 # % on % & $ % oN

roueira Tévde Wradpov 6 paxdpos Aavis, éx tovtwv MaxxaPaiwy rpoowrov Aéywv boa éxewots eiwetv HpwoTTEv ovoW ev Tais TuEPopats.

Qa, Eenadv ps, 6 Oadg, Ots naTenatnoey us 290mm. Karenatysey, ww FadTO WANE . : an, ”m Kai onKaTHVahwoev. :# 15 avti tov % cvveOAnbe TOV KaKa@v 2b, Ohkny thy fyvsoav mohepdv 20upe pe. Adiaderrtws mwodepouvtes € Ca « * FD % % mR oe * * é yuas €O\nfov’ dédetat yap woAdayod To « omverws » Kal « AOLANELTTOS », Okay TAY Tyépay Aeyuv yn Kasay Apeoey.

,&# ,% " >a#‘Jse ‘ a “~ %e8%%, ef£ #om

38. Karendtncky ws of éyOoor wou Ghny THY Hucoay. Atadopws trot Ax Net Tov Adyov, TO adTdO Aéywv Ort Erablov avyxeata. “lowov dé TovTE Tov naxapiov Aavid 6tav BovAytat d€éyew Tov Kaxod THY émtracw.

“” ~ % > = os e

Bb-48, "Or. woddol of woheuotvTég pz ano Upous Apeodiy. "Evia tev

avtrypdpwv TO bt. wodAot of mohewotvess ws amd UYous Ause@y ovK EXEL, fcws twev Sevtepodoylay WepiTTHY vojucdvtwv Kai Oia TovTO THs BiBAov 18 cf. Ps. XXIV, Be; XXXL. dh et ps. XXXIV, 2h (p. 195),

2 erye Cord 7.8 rotro LEV os roiro oé om. Cord WHOS ve tous Cord = 8 éxeil-

vov PY 9 yeipw PV {1 tis apyfs rév] moddGv Cord Li-l2 retireav — yWeanov] tévde roivuv woetra: w. Cord 13 ovew om. Cord. 9a, Karerdtyoev — xatyvadwoev: P, fol. 188; V, fol, 298; C 98 sup., fol. 100"; Cord, p. 89. 2b, ’AddAeirrws —~ nuepav: P, fol. 158; V, fol. 939%.

38, Ataddpws — értraaw: P, fol. 158%: V, fol. goer; Cord, p. 90. $40, "Ema — cararhayevra: P, fol. 158"; V, fol. 299°-993; Cord. p. 91.

Av 2> (p..996, 19-13): Pro continuatione temporis negotiique. 3» (p. 296, 14-16): Diuersis modis id ipsum dicit suo more, cum uull magnitudinem cala-

mitatis expraemere.

PSALM 56 723 forward to sacrifice. He thus joined the most devoted Jews in waging war and was involved in fighting the adversaries. Upon his death he passed control to his sons, urging Judas surnamed Maccabeus to lead the forces and conduct the war against the enemy since he had more enthusiasm and strength than his brothers and was quite capable of ruling. They involved themselves in many unremitting dangers on behalf of their nation, some against the generals of Antiochus, some against neighboring peoples, and conducted campaigns, with the enemy anxious to destroy them in one way or another. Betrayal by their own, however, was worse than anything: not a few saw their future with the adversaries, and they proved responsible for the beginning of the troubles. Blessed David, therefore, composes this psalm as a prediction of these events, saying from the viewpoint of these Maccabees everything applicable to them in their calamitous situations. Have mercy on me, O God, for people have trampled on me (v. 1). By trampled he means, They have afflicted me with the multitude of troubles and consumed me. Jn hostile manner they have

distressed me all day long: warring against us unceasingly they have distressed us (often bringing out the meaning “constantly” or “unceasingly” by saying all day long or “the whole day”). My foes trampled on me all day long (v. 2). He varies the expression to the same effect, meaning, I suffered intolerably. It is typical of blessed David to mention the extremity of the misfortune whenever he wishes. Because many are those warring against me from the height of the days. Some of the manuscripts do not have Because many of those warring against

me from the height of the days, some scribes perhaps thinking the repetition superfluous and hence removing the phrase—and | they deserve our pity

724 THEODORVS MOPSVESTENVS WwepteAovTwv, — avs eheciv a€tov ws WeptTTov Tt THS ypadijs vojticavras, —

dupotepa O€ KeiTal Tapa TH Wpopytn Kai paddov dvayKaiws. Td yap

amo yous Ausodiv Aye, avti tol dvwHev, kai éE dpyfs, awd tev dvw npepav. Ewen yap 1d dverepov nuav wavTws Kai vyrnAdrepov, SYyovs

fpepdy elwev avti tol tHv dvw* Bovdera O€ eiweiv drt cE apyis kal 5 avebev Kkateppdvyca tev | woAeuolvTev pot kai OUBdvTev pe, oddéroTE deiaas avrous kai KatawAayels, Kattot ye dvobev Eywv tovs éyOpovs obdé-

Wore OiaAelmovtas tijs mpos née pthovenias. Aéyet 6é toto awd mpo~ cwtrov tév MaxxaBaiwy, ody ws wepi éavtav deydvTwv, GAN’ ws ad KowoU tol aod’ brép mavrwy yap Kai tov Adyov éowobvro. "AvwOév 10 ppnow €ayov Tous woAeuoivtas, — péuvnuat yap tov Kat’ Aiyurrrov, pera

tata ahdogvAwy, dowv Kai ote Kal’ exarrov érepadbnv Kapdv, — add KatenAayny ovdéva’ TO pydév yap Tols mavtas éhoyiodyyv Th off BonOeta mavrov Teprytyvopuevos. AvayKatws ov Keita Kai TO OevTepov’ tobTo yap Hv TO péya, TO avobev Kai Tods wodeuobvTas Eyovta del KaTAppovaca TeV 15 éyOpév pndéwore xatatAayevra.

4>, “Hyépas ob oobnSxcouc, éyd 33 eked ext oe. Avil roi otdérore, GA" ovdepiav pyaiv nuépav ovK av PoBnBeiyv avtous’ méroba yap Ti eis ae BonGeta.

54, “Ey 76 OeG txawéew vodg dovyous uov. "Erredy td ewaivey dEtov mwavtos xai Gavpaordv yo th of) Bonbeta, Bavpacroi of Adyot pov Kai mwaons yéeuovtes adnOeias detyOnoovtra. Totro yap avrd td déyew pe StI undeva dédoika Tév woNeptow Oia THY Tapa ToH Oeot BonOeav, SeryOjicerat! peyadws, adnOGs Kai cixotws Aeydpevor.

bb, “Eni t Ged AAmisa, 0 poByOhaourt ti morpae. por sdpk. Aid yap % THs eis oe éAtrida wap’ ovdevds tt wabeiv mpoccoxe. Kadas Oo elrrev s%06, amd TOU EevTEAEOTEpOU [aAAOV opIKpUvuN TOUS woAenouvtas ws acvbe-

vets Kai Ouvapévous ovdev.

1 4 wepirrov vo PV LO yap om, CY. 4>, *Avri tod ovdérore — BonGeig: P, fol. 158%; V, fol. 293; Cord, p. QL.

5*. “Eiweidy — Neyduevov: P. fol. 159; V, fol. 293; Cord, p. 92. 20 ro] dé

Cord.

5%. Ara yap rijs — oddév: P, fol. 159; V, fol. 293°: C 98 sup., fol. LO9-.

A® 4> (p. 296, 17-19): Quacumque die territus fuero, ego in te confidam. 5° (p. 296, 19-22): Tuo, inquit adiutorio mei sermones mirabiles apparebunt atque laudabiles, quod neminem me timere alium profiteor. 97-29 (p. 296, 22-34: Bene carnem dicit, ut hostes suos ab inferiore hominis parte ostende-

ret non timere decipere. .

PSALM 56 725 for thinking anything of the Scripture 1s superfluous. Both phrases, however,

occur in the inspired author of particular necessity: he is saying from the height of the days to mean from the beginning, from the outset, from earlier days—that 1s, since it was beyond us and above us, he used height of our days to mean those in the past. He means, From the beginning and from long ago I scorned those attacking me and afflicting me, in no way fearing them or being in shock, even though from the outset I had enemies who would not desist from their hostility to me. Now, he says this from the viewpoint of the Maccabees, not that they are speaking of themselves but of the whole people, as it were, for they made the statement on behalf of everyone. They had assailants from of old, he says; I refer to those in Egypt, foreigners later, all those of every kind whom I experienced on each occasion. But I was not deterred, treating them as of no significance and prevailing over them all, thanks to your help. So the second phrase has to appear as well: It was significant that even from the outset I could ever despise the attackers without at any time being dismayed by the foe. By day I shall not fear; instead, I shall hope in you (v. 3): never—that is, not for a day—would I have feared them, for I trusted in your help. In God I shall praise my words (v. 4): since the fact of your help is completely worthy of praise and admiration, my words will be seen to be full of admiration and all truth. This statement of mine has, in fact, the same meaning as, I feared none of the enemy on account of help from God, and it will be seen to be rightly stated in grand and true fashion. Jn God I hoped: I shall not fear what flesh will do to me: on account of hope in you I expect

to suffer nothing from anybody. Flesh was well put, from mention of the least significant element belittling the attackers as weak and incapable of anything. |

726 THEODORVS MOPSVESTENVS 6%, “Odnv thy Apgeav toug Adyous pov éGdcrvecovto. Kadds elre Té &BSeAbecovro, — Qeodoriov eGitacay. Totro yap déyet Ott dei Tapernpovv you tods Adyous, BovAdpevor AaBas eipeiv Kat’ épod. “Coue dé tovro wepi tev olketov Aéyelv, Of wavra éxernpoivTes Ta Tap’ abrév Aeyoueva daBar5 New errepavro mpds ToUs ToAepious, woTE pecdvas avTOUs Tapoguvew KAT

aitav. Ove daenxdtos 6& efrev 1d SR8eAbcoovr0, dvti tod eCytyoay’ éretdyn yap juontov TO BoeduKTév, éretypovv Oé abtol Tovs Adyous emi TO

dtaBaddovres avEfjoa to Kat’ av’rol picos mapa trois modepiols, Kadws dad tod oxorot Kai tol awoBaivovros thy wod&w éxadecev TO enitypeEty

10 te kai BAdBas kar’ adrov Gyreiv, Boehiooeo Gar cimav, éredn toto einyaCovro Kat avtoi. 6>, Kav éuot xavreg of Sizdhoyropol abriv cic xaxdv. [avras myoi Tous

Siadoytrpovs aitGv yoydAovy Kat’ eno eis té TL KaKov evpelv Te Kai unyavycac Oat, i Ta Aeyspeva Typobvtes Kai diaBdddovTes, i wapoguvovres 15 xaO’ npav trois éyOpous, 4 OAws tt Ka’ Hypdv EevpioKovTes.

7. Uzporxotor. xxi xatanpbbovaw, abrol thy xréovav pov puddZousn, xafanep Oménewav thy buynv pov. Kara tiv dxodovfiav ovrws efye’ Naporxolet KataxpUmrovres Kai Thy mrépvav ov gvudarrovtes, xaldmep Omewewav chy buyhy pov. ‘Idov dé rotro T@ paxapty Aavid kai rodkAayod tev

yraruev ebpioxdpevoy, eire ard Tob éBpaixol idwparos, ite awd THs Eppnvelas ovrw hawdpnevov tov woddaxs avriéyovta, woTep OtaipoivTa Ovo Aéyew doxeiv — olov ws Grav réyyn BOE yEovrat xat Aedncovaw adiatay, avr

Tov « pOéyyovra» xai AAhoovaw adimtav' doxe? yap dvo Aéyew, Ka pwddiota To} Kai ouvdéopou peorrevovros, — Gti PbEyEovra. xai Aady-

% govcw, — év dé darw 6 dyow, tt POéyyovra ddiav Aadoivres. Otro 93 Ps. XCIIIL, 4.

6°. Kadds — war’ airot: P, fol. 159" et V, fol. 293° sub nomine Turopornti; Cord, p. 93. 2-6 L (p. 84, 48-85, 5): “O 8& Geodoriny rb iBdeduscovte Cu ry may cie, rovréotw "Aci waperipouv tovs Adyous pov, BovAcpevo: — olxeiwv Aadelv, Of wavra éxirnpoivres SiaBddA\Aew — wodenious, peova BovAduevo: wapokivew avrovs Kxar’ atrod

3 xar’ énot des. Cord. 6°. [dvras —~ evpioxovres: P, fol. 159%; V, fol. 293%-224. %. Kara viv dxokovliav — érernpaév: P, fol. 160%" et V, fol. 2O46* sub nomine

Tueoporeti; Cord, p. 94-97. 18-19 napomyoovow Cord 90 idwv] ot6a Cord 94 rAadofaw Cord 25-96 ori ~~ AaAgoovew om. Cord.

Ae 5-8 (p. 997, 5-7): ...per quae autem hodia eorum iurgiaque inter hostes augerent et inpugnationes accenderent. 13-15 (p. 297, 8-9): Hostium in nos

animum aspernabant.

PSALM 56 727 All day long they loathed my words (v. 5). He did well to say loathed (Theodotion: “sought’). In fact, he means, They kept observing my words closely, wanting to find grounds against me. Now, they probably say this about their own people, who scrutinized everything said by them in an attempt to traduce them to the enemy so as to provoke them further against them. It is not unlikely that he said /oathed in the sense of “sought”: since loathing is hateful and they scrutinized his words to misrepresent him and heighten the enemy’s hatred against him, he was right to use “loathe” of their aim of deterring him from his purpose by scrutiny and seeking grounds against him, since this was the aim of their efforts against him. All their calculations of evil are against me: all their thoughts are directed against me to find and devise something harmful, either by observing and misrepresenting what is said, or by provoking the foe against us, or in general by coming up with something against us.

They stay on my heels and will remain in hiding; they will watch for my weak point as though expecting to have my life (v. 6). The thought proceeds in the following sequence: They will stay on my heels, remaining in hiding and watching for my weak point as though expecting to have my life. Now, we found this idiom used by blessed David in many other places in the psalms as well, either arising from a Hebrew idiom or occurring this way in the translation, namely, the frequent contradiction where it seems that he is saying two different things, as when it says, “They will utter and they will speak injustice,” meaning, They utter and will speak injustice. It seems that he is saying two things, especially with “and” coming in between, “They will utter and they will speak,” whereas what he is saying is one thing, They give voice to injustice when they speak. Similarly, | in Psalm 50, “The Lord God

728 THEODORVS MOPSVESTENVS kat év TO ph” ro Oso; Ve@y Whose: Arges wnt exwdese Thy vHy eptayvevovtes, ereonunvaneba Ort év éotw 6 Bovderat elweiv, Cvo eivat CoKobvTa.

Neyer 6é avré Lippayos obrw* Xuviyoute Aafen, ant cx Uyvn von mapetnooivTo mposdondyres thy buyny ov. Evédpas pnyoiv eipydQovto Kai eweTypouv & Empartoy, Orws av pe y ovAaBonevot cdvéhwaw, } WpoddvTEs 5

Tots wodentots. To pev ovv xataxpuwrec@at eimev avti tot « \aOpaiws », — idov yap | tev AavOavew Bovdopeveor TO KpyTTETba, —- wT Ep vav 0€ THY Gddv, avTi TOU THv mpakw, ws Kai ev TH jy’ TOW Zvoulx rH: WTEOVAL 9 nUAAMTEL WE EipyTat Ce exe Kai OOev AaBwv THY rpaEw ovrw

cadet. To dé « wapatnpeiv>» pudrdttretv éxddecev, Eredy tov dvdat- 10 TOVTOW TO THPELVY iClOV, OS Kai OULTITTEW aupw TOAAGKIS KATA Ti ONHA-

olay Kai THY ypnow’ TwokAdKis ‘yobv avti Tod « muAdTTEew > Td « THPETY >»

papev. To 0€ « mpoocoxay> tromévev, éredy 6 ropevev TavTws évec@ai Tt TpucdoKav Uropevet péeypis av yévytat. Td pévtot « covaryer Oat »

Wapotkeiv, eweoy Tav TapoKkovTwy Tov ictov TO Exel auveivat Kai dta- 15 yew Kai awavta wpatTew ovTEep av TapoK@oWw’ CW TOUTO TO « GUVayovTAL? KaL TWAapotKOUG ty exddrEcer, iva delEN THS Weds TOTO aGvvdCOV TO TWOVOALOV, OTL WS TapotKolvTes TH TOTW Kai GvaryKalas EK THs vikHoews Kat

THS Exel Curywryijs Tas ovvdcous Trotovpevot otTw ClenedeTov Ta KAT’ Emod.

auvyjecav ovv pyot Kpumrovtes, avti tov AdOpa, Kai Ta wap” énod mpar- 2 TOpEVa ETITNpOUVTES’ GOVEdfoYTES Yup Kal TpoTdoK@vTEs povovouyi TIv

éEodov idety ths Wuyis tis ews, awavta Expattov. [pds toiro tH Te evaddayny ravtny eipyxapev yeyernabat tev pytev, Kai TOOE pev avTi TOUCE eipyofa, téde O€ avTi ToUCE.

Adda kai thy Luppdyou excoow avtiwapabévres édetEanev éxcdotyv % tov AcEeaw Srrws Kemevyy év tH Oela ypapy Kata thy tev ‘EBdouynxovra éxooow, Gtrws LUypwayos év TH vikela éexddae paivera eipyxes. ‘Hoynvevoapev 0& Ola TE THe, MOTE KAL THY Cuivomy Gadyvicat Kai 6etEat 6TL OvK

andoovTra eipykacw, GAAa Kai TwoAAny Eéyovta tiv éy-yutyTa awd TeV

onuavonevew. H ce Capopa év te Tov pev GadeotEpov eiteEiv ad THs 30 diavotas ppovricavta, Tov Cé apaupatepov éupavtiwrépas Tais rAEEeow Kat Kata THy év TO EBpaixw Cravotav excobvat BovAnbevros — 6 Kai TWOAAG-

you Kat puxpot év trois mielooty €otw evpeiv. “Obev of EBdopjxovra peév

i Ps. XLIA. f (ef. p. 325) 0 B+ ps. NUVI, 6> (ef. p. 318, 3-5),

deripouwy Gord Ll apvw Cord l3ravreyv Cord 1A bwopdven C15 avn ver Gord 19 ras om. Cord Cenederoy ra car’ guot om. CPV B4 rode dé avri roiide om. Cord 26 +rav AdEemv ores) AdEw Cord 29 xai om. Cord 30 ara om, CPV ot ot om, Cord epéopncorra om. CPY.

PSALM 56 729 of gods spoke and summoned the earth”;? in our commentary we indicated that he means one thing, but there seem to be two. Symmachus, on the other hand, put it this way, “They assembled secretly and scrutinized my tracks, expecting to have my life”: They laid ambushes

and studied what I did so as to seize me and kill me or to hand me over to the enemy. So by remain in hiding he means “secretly,” it being typical of those wishing to escape notice to lie low; and by weak point he means “path” in the sense of “my doings,” as also in the Psalm 49, “The iniquity of my doings will encircle me,’ where he uses the word to mean “doings.” By watch for he means “observe,” since it is typical of those watching to observe, as both words often coincide in both meaning and use; at any rate, we often use “observe” for “watch.” By expecting he means “waiting for,” since the one expecting something to happen keeps waiting for it until it happens. By stay on my heels he means “gather together,” since it is typical of those staying somewhere to assemble there, to live and do everything where they stay—hence his referring to their gathering as “staying,” to bring out their enthusiasm in assembling for that purpose, because from staying in that place they formed assemblies as a necessary result of dwelling and living there, and so they plotted against me. So he is saying, They came together in hiding—that is, furtrvely—observing what was done by me; they did everything anxiously and expectantly as if to see my soul take its leave. For this reason we mentioned that the change in words had occurred—

this one in place of that, that one in place of this. But we also used Symmachus’s version for comparison, and showed how each verse occurs in the divine Scripture according to the version of the Seventy, and how Symmachus seems to have expressed it in his version. We commented on it for this purpose, to clarify the meaning and to demonstrate that they were not speaking in discord, but actually have a close resemblance in meaning. Now, the difference is between one speaking more clearly by attending to the meaning, on the one hand, and the other in a less verbatim manner wanting to bring out the sense of the Hebrew by more striking expressions, on the other hand, as you can also find in many and almost the majority of places elsewhere as well. Hence, while the Seventy for their part | were more anx-

2. Pss 94:4; 50:1. 3. Ps 49:5.

730 THEODORVS MOPSVESTENVS €orovdacay paAdov tiv év tO éBpaixe Euparw adiadopov pvdd§ai, 6 dé Lvupayos Tis capnyvetas eredeioOa eOagev, extruyyave 0€ ob TavTayou tijs oixeias d€iws émiyeipyoews’ Twodkayod yap wapa thy cadyveay dayoddv, éavtdv Onbev aodv awddovra ths duavotas ttOnow. 6 ‘Oev twés, od} wpds tHY axodovbiay iddvres, OnOnoav amd THs Kata TO apdsyeipov capnyvetas xpéeirrova eivac thy Lvppdyou éxdoow. Ei o€ tis apos thy dxodovOiav iSot Kai THY bbAV THs ypaducs Otavoias, ovK av ToTE

érépav éxdoow tis tév ‘EBdounxovra wpotiunoeev, ovy Ott Katipiws aTavTa TOUTOLS HppyvevTar "aAAov, — ott yap év ois acOeveotEpov THY Epunvetav

10 éEjveyxav, éviore dé Kai dwéruyov tev G\Awv cadéatepov Kai axodovOdTepov eidvtTwv, — aGAX’ étt KaOddov Tois aAAOIs avyKpiwdpEvot KpetTTOUS

evpicxovTat TOAAG Kav aouvnféatepov etrdvtes ta ahetova. Tov dé Tovs uev EBdouynxovra tis éupdcews Ppovrioat padAov, Tov dé Lvppayov Tov cabeotépou émipednOinvat, woAAG pev TO QyrotivTt Ta ‘yvwepiopara. |

15 KeicOw 0€ év 4 Oto wpbs twacav ciatacw Tot Aeyopévou, oiov év TH ECU cuvzyayh tév tabowy ev tate dandreow’ Siupayos Aéyer suvddo nap.wevyelGy, cal d\Aot pév cuvyxodovOncav tH Tov éBpaixov diavota, 6 dé

uaddov éecapyvicev. Ovlrw kai éri re EmPePaxots txt tov obpavoy tot obpave xatk avarvorx, Lumpayos & mpmtns Aéyer* olTos yap paAdov 20 gadis etre TO Keinevov. H 0€ aitta rovrwv éotiv avtn, 6tt 6 Efpaios Ta TOAAG woTep eupavrixis Aéyer BovdAdpeEvos, Kai ToiTO Eywv idtwpa Ov

GHowwpatrav Aéyew Kal wapaBohev. Taira dé pods mpos tapaotacw ixavd* Aéyer yap abra ody ws duowpata, GAA’ avTi Tpaypatov TIBeEls, otov TO viv pnOév tabowy efrev dvti Tob « tappeyeOav >», OUK ciTwV WS TAU PwY

2 G\\a tabpwv awids* awd yap Tol év tais ayéAas tév Bowv tous Tatpous pddata peydAous patvecOa, td awappéyebos AaBov eizre taboo, avro teleKws avti tis Onuacias, — oUTw Kai TO KaTa avaTOlds, éeEdy apyn npépas n WpeTy avatoAy Tov nAtov, TO ék TpwTNs Pavaews avaTOAWV KaAéoas, Kal oUK eitaVv @s “ate vetoes. Opoiws otv kavravda Kai 30 éy Tots ToouTots oi pév EBdounxovra thy Eubacw Tob éupavtixot py Tapa~ Pbcipa érwevoav, LUupayos dé THY Outvotav eiwetv ev ToAAOIs WpoEtAETO

16-17 Ps. LAVIL, 31> = 18-19 ps. LAV, 34. . 6-8 ékdoow — wore érépav om. Cord 8 apotiysjoeev om. Cord — ovy ori] ort o} Cord 9 péd\dAov om. Cord = 11 GAN’ dri] dAAd pay Cord — xa€édoul otre add, CPV = 18 «ttv) cai CPV so ro 8é] ofde CPV = 18 éexiiem. CPV —s- 19 pa&AAav om.

Cord 20 wpoxeipevoy Cord ov, om. CPV Os ra wokAd] wodAa Cord — xai om, Cord 92 cal wap. Adyew Cord Adyee Vo dé] yap CPV pédttss ra CPV

I yap] dé CPV 28 4 wpwrn dvarody rot] cat xp@rov dvarokyy CPV aii ceas om, CPV cai otx eirav! ob« etrev Cord — ogoiws ovv xadvrai@al évraiifea CPV = 31 sapoeidero om. CPY.

PSALM 56 731 ious to preserve the expression in the Hebrew unchanged, Symmachus for his part showed particular care for clarity. Not in every place, however, did he read the text in a manner worthy of his own aspirations, since 1n many places, being found at variance with clarity, he put himself in direct opposition to the meaning. Hence, some commentators, lacking an eye to sequence, believed Symmachus’s version superior on the basis of the clarity in what was before them. But if you have an eye to sequence and composition of the sense of the text, you would never prefer another version to that of the Seventy. Not that everything is translated better by them: there are places, in fact, where they offer the weaker interpretation, and sometimes they fall short of the others, who said things more clearly and logically. But in general, by comparison with the others, they are found far superior, even if they say a good many things in a rather unfamiliar way. For the student there are many signs of the greater attention to effect by the Seventy and the care for greater clarity by Symmachus.

Let one or two cases be cited by way of support of this claim. In Psalm 68, “The assembly of the bulls in the calves”: Symmachus says, “In a gathering of immense things,” and while others went along with the Hebrew meaning, he put it more clearly.* Likewise also in the verse “To the one who rides on the heaven of heavens like dawn,” Symmachus saying “at first light,” expressing the content more clearly.’ Now, the reason for this is that the Hebrew, in its wish to say many things with greater effect, has this practice of speaking in similes and comparisons. But this hardly suffices for clarity of presentation: it mentions them by citing them not as similes but as facts, as in the above verse it said “bulls” for “immense things,” not saying “like bulls” but simply “bulls.” This is based on the fact that in herds of cattle the bulls appear as especially large, and so it said “bulls” to express immensity, using it for the meaning. It is likewise the case with the phrase “like dawn”: since the first light of the sun is the beginning of the day, he referred to dawn in the phrase “at first light” instead of saying “like dawn.” Likewise, therefore, in the present cases and in ones like it, the Seventy were anxious that the effect of the emphasis not be lost, whereas Symmachus preferred in many cases to express the sense | while giving less attention to

4. Ps 68:30, a verse that has modern commentators at a loss as to the references. 5. Ps 68:33, the final phrase being in question.

732 THEODORVS MOPSVESTENVS ToU axpwoous Tis Eupacews ppovtioas, ToAAayoU peévrot Kal ws épynvelav THY authny e€nAAaypéevas tais \eEeow eirav Ctavoav, ofov On Kai éxi TO

viv éri TO wretotov evpioxeta. Tovrwv dé tis tav viv eipnpévev éxwv

THY épunveiav émiTypey. 5 THY pynunv év wodAois axpifeaotatov avta Kai capdéotatov Ge Kavova,

§a, ‘Ynto TOD un Devas ocss xutTods. Twés « oocets » avaywwoKover,

avti Tob owrnpiav abtois wapéEes. Od toito dé Aéyet 6 yradymdds, add’ W684, avTi tod amwoes* BovreTta yap eitelv 6Tt ws TA pNdev OvTAa aTrw-

Onoes atrous Kai arootroets, | eis Epyov exBadeiv édoas wv éntyetpovow kaQ’ nu@v crampdtrecba ovdév. Kad@s 0é th Meee etrrev, wate CetEat 10 OTt Kai TovUTwy adiotavTal, Kai avroi tywpta awepiBdAdovra. ‘0 yap wOovpevos pakpav te drwoméurerat Kai Katawrwow davuyKatws bropévet otav isyupov tov wbiopdv evar oupPaivel. 8b, “Ev dpy% Aaode uaracer:. Kai tH olkela gynoiv épyi opodpdtepov

kat avrav Kunfeis, tarewooes a’tous Kai kaQedets ard Tis wpocovons 15 autois dvvactelas* épynv yap Kadel thy Tywptav éri tov OQeod. 99, 'O 026s, Thy Sony wou Elhyyer2.2 cos. Maadv pou tiv Cov yo Kai Wavta wow ta Kat enavtTov éyvepioa Kal cot dvebéunv, avti tod éuautov cot éwéppira. To dé sayystha Aéyer dd Tév Ta KAO’ éavTods dTayyeddvTOV

Te Kat yop evtwv didros, wate eis BonGeav aitots émiomdcacba. 26 9b, "E9ou 7x Sexpud pou svamiov gov, as nat év tH emayyehia gov. Exedy wéppwhlev oi tev TpomyTev mwpoEguivucev 6 OQeds Td éodpeEvov, TovToe pyoi Katéatnoas pe ev Odkpvow, év cuppopais, dxohovOus TH Tapa

gou éwayyeNa. 1 roi axpadovs om. Cord 2 eiway] efme Cord 2-3 éwi — wrctorov] viv wonjoas Cord A gadbéorepov Cord. 8. Twés — cupBaive: P. fol. 160%; V, fol. 205. 8-10 Paraphrasis (p. 82): TO Sig 769 uxdsves. dvri rod ws otddv. BotAcrar obv eixeiv ‘Anéon atrobs ws pydév évras.

8. Kal x olxeig — Ocot: P, fol. 160°; V, fol. 295. %. Haoav — émonaoarba: P. fol. 161; V, fol. 225; Cord, p. 97. 17-18 ef. Paraphrasis (p. 83, 7-8): ‘ldov yap @yot réodv pou civ Conv oor dvebduny 19-20 +d dé @Eny yea — émondracGa affert Vat. 2097, fol. 101%; eadem iam in P, fol. 160° et V, fol. Q24r,

9°. 'Emed ~ érayyedia: P, fol. 161; V. fol. 225%. 29 &id ray om. C: cf. Paraphrasis (p. 83, 14-15): nai Cut rev apodytraév énnryyeiho.

A® 23 (p. 297, 23-94): Distinasti me lacrimis et calamitatibus.

PSALM 56 733 the effect, in many cases expressing the same sense in translation by chang-

ing the words, as is found, for example, also in the present case for the most |

part. If you keep in mind what has thus been said, in many cases you will | find an extremely precise and clear norm for following the commentary. You will have no trouble in banishing them (v. 7). Some commentators

read “saving,” which gives the meaning, You will provide them with salvation. The psalmist says not that, however, but rather banishing—that is, rejecting—meaning to say, You will reject and repel them as of no value, allowing nothing that they do against us to take effect.° Now, banishing was well put, to bring out that they keep their distance from them, and the others are beset with punishment; someone who is banished is sent off to a distance and consequently experiences a reversal when the one who banishes happens to be strong. In wrath you will bring peoples down, O God: severely moved to wrath against them, you will humble them and topple them from the position of influence they have attained (by wrath referring to God’s retribution). O God, I reported my life to you (v. 8): I made known my whole life and all my affairs to you and dedicated them to you-——that is, I cast myself upon you. He says J reported from the practice of those telling and informing their

friends of their affairs so as to win help from them. You laid out my tears before you, as in your promise. Since God predicted the future from afar through the prophets, he says, You reduced me to tears, to misfortune, following on your promise. |

6. The verb in the Antiochene text (the result of scribal haplography) reads woets, “you will banish,” whereas the reading in the other forms of the Lxx, owoets, “you will save,” corresponds to our Hebrew. Like Theodoret, Theodore can rationalize the inferior reading.

734 THEODORVS MOPSVESTENVS 104. Tore émoroéyoucw of éyOp0t pou eis rd omiow. Tove Emratpébouer -

é Ps %ta»avw. 8 ge 8%totvuy # Ztdyoi % Kai % thv % Conv & baaveféunv féu kdeyo£cot T6te ws % woos Eredn chy éunv, kai Ta AuTrHpa THs Kal” Hydv érayyeXas weTAnpwral wot, Oikatov

Aorrov Kai tous e€yOpois dobvat tywpiav. Td ovv ematpepousw eis te 5 axiaw, avti tov ‘Emortpadytwcav dé tig ta oxicw, tva etry Awooratev Aotrév ad’ nudv Kai évtparetev eis puynv. Td obv t6te ws pds TA ave, avti rob Téte weicovra tavta oi éyOpoi Kat vrootnaovtat dikalws, éwet-

8 om % 9% a # % bid $ fa ¥ * aa ae ¢ F 3 - _* a,

dav éye Té cot guavtov dvabmua Kai ta THs éwayyedias wépas AABN THs

ais, tva etn ote Tovrwv yevopévev éxetvot Oecovat dixas.

% om | % % # pe # & % ¥ & z # EvretiGev Nourdv ovKért KadobvTa ce Kai tyv wapd cov PBonBeav varép-

10 10>-¢, "Ev a dv tyéox emxadécopat oz, dod dyvav Ors Oz0¢ wou ef ou

Oeow evpeiv, GAA’ Guotd te KaA@ Kai éwera y wapd cov Boyfea. Td yap

"Bob yvav éte @sdg pov al cu, dvri trod Kai yvwpud Gri av pov ef 6 wpogratns, iva eimy Ott ArroAatw tis mpootacias tis ais, — avti tot 15 aodypatos thy yv@ow Kata TO cUvybes TeDEtKws, — Ered’ OUTED av amHAavoe, TOUTO TavTws Kal OUTWS EyeW eyvwpiceV.

114, “Exi 7 Oc aivicw papa. Adrds pou delEe Tots Adyous Gavpactous, eis Epryov éxépwv amep aire. LL, "Ext 76 O26 xivécw doyov. Td avrd Aeyer Ewi TE TAAaTVE LO Kai 0 tH devTEepwoel, KOTpUwTEPOV OeKVUS TO Tapa tol OQ&eod yryvopevov.

12, Ext t& O26 HAamiexz, 0b pobnlhcoua ti wornce, por &vOownos. F % & ov&dédoma #8 & # Auro ee yap werobws pyotEA py te wabe. 10°. Tére émirtpdyyoun: — dixas: P, fol. 161; V, fol. 295°; Cord, p. 98. 5 dé eis ra érigw om. Cord = 6 rpaweiev] évrpawetev Cord = = rére ovv Gs 4-6 sequentia praebent P et V (ib.); Vat. 2057, fol. 101% (Qe08” Mo): “EvadrAayy gore ypdvou’ rb émiotgiveuew, avri rod émorpapyracay. Aixaov yap oudv xai robs éyOpois Sotval dyot tinwpiay (des. 2057), nai dwouratey ad’ nudiv Kai tpameiev cis puyny. 105°¢, ’EvreiGev — éyvapioev: P, fol. 161%; V, fol. 995; Cord, p. 98. 11 «ade Cord 11-12 urépBeow)] varrepG Cord 14 xpomwratys| swkoorpdtyyos Cord. 11%. Auras — airé: P, fol. 161% ef V, fol. 225° (anon.). 11°. Té aiva — yeyvouevov: P, fol. 161%; V, fol. 296. 12. Atr@ — waa: P, fol. 161%: V, fol. 996.

A&® 10° (p. 297, 25-298, 7): Quoniam igitur uilam meam tota tibi commisi

deuotione et aduersa nostra secundum tuam promisionem constant inpleta, iustum est iam ut et inimici nostri subeant ullionem; uel sic poterit habere ad superiora contextum: Tune uidilicet dispertientur inimici mei retrorsum, cum ego me tibi tota mente commissero et ea, quae praedixisti circa nos futura, finem

iam sua aduersilatis acciperint. 11° (p. 298, 13-16): lpse mihi, inquit, mirabiles ostendil sermones, cum petitionibus meis largitur effectum laudumyue suarum praebebil uberem materiam.

PSALM 56 735 Then my foes will turn backwards (v. 9): then they will turn about; then they will go back. So he is saying, Since I dedicated my life to you, and the distress of your promise affecting us has been fulfilled, it is now time for the enemy also to pay the penalty. The phrase they will turn backwards means, therefore, Let them be turned backwards, as if to say, Now let them retreat and be put to flight. So the word Then means “in view of the past’”’— that 1s,

Then the foe will meet this fate and rightly suffer it, since I dedicate myself to you and your promise takes effect, as if to say, They will be accountable for what has been done. On the day I call upon you, lo, I know you are my God: from now on there is no possibility of delay when I call upon you and seek help from you; instead, at once I call upon you, and help from you follows. In fact, the clause lo, I know you are my God means, I shall discover that you are my protector, as if to say, I enjoy your protection (as usual, citing the knowledge in place of the fact, since from his enjoying it he knew that there was no doubt he had it in that fashion). In God, whose word I shall praise (v. 10): he is the one who will let me see that the promises are marvelous, by putting into effect what I ask. In God, whose promise I shall praise. He says the same thing by way of extension and repetition to bring out the greater charm of what is done by God. Jn God I hoped; I shall not fear what a mortal will do to me (v. 11): trusting in him, I have no dread of suffering anything. |

7. Theodore finds in his text the particle “then,” which appears in the Hebrew but not in Theodoret’s text or in other forms of the Lxx, and he feels obliged to make sense of it.

736 THEODORVS MOPSVESTENVS 18. "Ev épot, 6 @zos, ab edyat Hs amosece aivécene cor. “Oca érnyyelaunvy arodotva tvywv tis wapd cov BonOelas, tatra Kai drodwcw. ‘Ey ép.0t yap eiow, avti tod Ovx awéBadov tiv pvypnv, odx aaéBadov thy wept TO mpaypa ditberw, GAA’ Eyw adras év éuauT@ Kai péuvypat, wore cot €v Kalp@ pEeTa THY THY KaK@v draddayHv drodotva awep éryyye- 5 Aduny.

144), “Or tpobem thy buyqy mov x Bavaro, zat tobs modas wo a6 oAicbjpatos. Tas iwép tovtwy pyoiv edydas érnyyetAduny Te Kai datrodlOw, Ort Te amNHAAGEAas pe KWwoUvwy Kai JavdTev, Kai Ott piKpot wapa-

TparevTa Kai KataweoovTa Kai aweddpevov ryeipas Kal éatnoas, ovdé 10

Tepitpanivat vro tev tmokeuwy édocas. Tives pévrot ai brép TovTwv evyai;

14°, Kbxgseticw tvamiov to O208 éy owtt favemy. Toiro yap axdAovOdv dori TH “Ev éuci, 6 O26s, cya 4%: amosocw aivécsas oor, — Ta

dé dora dia ptécov. Hapevbeis yap tas elepyecias, iwép ov tas evyds 15 éwowoato, TOTE emnyyaye Kai Tas evyas avrdas, aitwés eiot Aéyov. Tavras yap éyet tas evyas, ov Kai | peuvyoOal pdyct Kai adwodwacev émayyédde-

tat, TO evaperteiv Oe. Toiiro obv mnow éxnyyedaunv Kai TOUTO wAH-

poécw, peydev tev Tapa cou tvyav Kahav. Td Oé bv gatt Savtoy, avTi tot Méypis av @ xara tévoe tov Blov Kai atro\atw Tovde TOG hwrbs ovTEp 2 wavtes ato\avovaw oi Gavtes, néypt TOTe Kai Tis evapectiicews émripedyCoNat THs ons, pemvnpevos wv éetuyov. Kad@s dé totro Kai evyer@ar

Bavovrwv. 2 ceive Kai AToOwWaELV EXHyyeAaTo, Ei pvobeiy TeV Tohepiwv, ws Ot duap-

tlas wacydvTwv Kai eixétws TH THs Clopdcews erayyeNia TH AVoW Aap-

13. “Ova éxnyyeiXapny -— éryyyeikauyy: P, fol. 161%; V, fol. 296; Cord, p. 99. 3 THY uvynv obx dréBadov om. Cord 4 éaurgG CPV, 142-°. Tas ixép toirwv — ebyai: P, fol. 162; fol, 226. 14°. Tofro yap axé\ovbov — AapBavovrav: P, fol. 162; V, fol. 926°; Cord, p. 100.

13 roiivo yap] roirw Cord 14 16] rod CV rd Cord = go] cov C18 76 ebapearety Oecd] 1G etapeoreiv r@ OcG Cord 18-19 wAnpwow] éxAnpwoa Cord — 19-20 avri

vol] rouvréor: Cord.

A® 3-5 (p. 258, 20-25): Non abieci eorum me, Kat tay yoyay AdAa+ Kai+eisog dyava#peon todAaks 1

3 o> bh ¥ “ye z

Katéotyoay, Tamewelcavtes TO WAGE TOV KaKaY Kai Tepl THS GwTNpias aQuTHsS ayovudcut WoAAUKIS TWapacKEvaicavTes.

74, "Qovexy m00 TeasMTOy 1.90 Bolloov, zat Evémecoy sly xdt6v. [Mooa dé

ss ¢ ¢ * %, ~ a ® ~~ t :

eunyavyoavto Kat €u“ol ovTw Papéa Te Kai yadeTra, wate Entec dvTa poe

fATOS. . Exdvow evploxew twa Kai awadd\ayny wpoaCoKay’ TobTO yap Aéyet B64p0v, 7

to dvoatahdaktov Kai ddueEdcevrov caxov. Kai towira pnyavyodpevor

Kat pov, avTol Tots Kakots wepepAnOnoav’ wbhbyv pév yap éyw tis wapa

gov tuywv Ponletas, tywplav ce edooav exetvot Tot Ka nywv ToApy-

G. “AAX’ airés — yeyaves: P, fol. 164%; V, fol. 228°; Cord, p. 116. 7 ef. Para-

phrasis (p. 105, 27-28): ’AAN’ ards not, céowora, CeiEov cavrév ineyAdtrepor — éavrav

CPV Gord = re om. Cord —opeya CPV Seis ex ais C Y PauuaCévTwy om. Cord. 44, Hakw — ovraBeiv: P. fol. 164°; V, fol. 288-999; Cord, p. 116. 19-13 were pév — éfayyéh\iwv| tev ras évavtioy Adyor Cord, 7°. (AMAd — wapacKcevacavres: P, fol. 164%; V, fol. 229. @en4, Elda cé énnyavivavro — todpiparos: P, fol. 164°; V, fol. 299; Cord, p. 117. 18 wéea} aoa Cord.

Ae @> (p. 30, 91-24): Onustam Chouestam nes} meroribus et laboribus ineli-

natam, perque loc humilem atque defectam fecerunt. 90-21 (p. 301, 25-987): Profunditatem malorum appellat foveam. de qua desperaretur (dispereretur ms) emersio.

PSALM 57 T45 tongue, since they have no difficulty in using warlike instruments against the enemy like lions using teeth and tongue. But why”? Be exalted on the heavens, O God, and let your glory be on all the earth

(v. 5): with your characteristic help show yourself mighty and exalted and present in the very heavens with the unexpected nature of the punishment against them. Thus you will be glorious on all the earth, with everyone amazed and astonished at the event.

They set a snare for my feet (v. 6). Again he recounts the schemes on their part. He constantly alters his words, sometimes mentioning the adversaries’ scheming, sometimes reporting on help from God. Frequently, he is saying, they hatched plots so as to catch me out. And bowed my soul down: and they often reduced me to anguish, bringing me down with the multitude of the troubles and often causing me to be exercised about salvation itself. They dug a pit before me and fell in it: they devised such dire and troublesome things against me that anyone falling in would not find a way to escape or expect deliverance (the meaning of a pit, a trouble from which deliverance and escape would be difficult). Though devising such things against me, they

themselves were caught up in the troubles: whereas I was seen to receive help from you, they paid the penalty for their exploits against us. |

746 THEODORVS MOPSVESTENVS 8, CEtoinn 4% AL —bO pou, 6 sds, eroinn A waco Obs WOU, AFOUL KH Yard.

‘Ore T6 ETOtpov édpaiov Aéyet, Kai Oia ti, cipyrat yuiv érépwh. Dyai toivuy ott BéBaov éyw tov Aoyiopov Kai dwapacddevtov, — kapdiay yap tov Aoytouov Kael, arapacddevtov d€* Oia ToiTO ZoouK xxt YAO, Tov5 téott Tehelas TUywv Tis mapa cov BonGetas Kai evepyeoias Uuvots Kai @dais

Xenvoua wperovoas vrép tev -yeyevnnévwv. Opotov 0€ éott toro Te Kemev €v TH Wo TovTov Wadu@. Kai yap éxeT pynow “Ev spot, 6 eds, eiyat Bg amodacm xivécsds oot, avti too Ev éuavt@ KaTEYw Kal peuvynpat

TOV erayyedudtov, éToliws Eywv drodotva év KaipG’ ovtw Kavtaiba 10 “Hopacrat pot pynow 6 oytopos eis THY awddoaw Tijs ydprros. Xpitat oe aurois ovy amhs, aad’ een THs éEmavddou tTuydrtes Tis ad BaBudGvos _ OU WpPd TWoAAOU cyveipoves EdelyOnoav TH eri TO yetpov peraBoAH, ware

aopaniceta | Oia tev Adyov 6 zpodyts, OoTE Kav viv yoiv un ayvapovas mavyva. 15 98, “EgeyépOnets A d0¢x pov. Aormdv womwep eyxedeudptevos mepi TOD THY

evyaptotiav mwAypovv, eceyéobnti yow A S6k% uov, avti toi Kwod pot mwpos Wadpwotav Kai duveciav Oceot. AdEav yap idiav Kadei tiv eis tov Ocov imvodiav, érecnmep exdope te avtov Kai éntooEov xabéoty 4 arepi tov Oedv cvvetdnots.

20 9>, “Egzyéofint, Yxdrrhprov zai alaox. OQoepei trois opyavas &yKeAevopevos pyot xwybyto «470%, kwyOyTw Yad Th9O10y, avti tod “Aye On m7AN-

povcbw vavos, PbeyyécOw yradtipiov, xwetcOw xibdpa, ravta 60a mwpoayKket pds vuvov Qcot yevér bo. 2 ef. in Ps. XXXL, 14 (p. 158, 35-28) 7-8 ps. LV, 13.

8 "Or rd éromov — pavivac: P, fol. 165; V, fol. 229; Cord, p. 117. 2-4 ef. Paraphrasis (p. 106, 10-12): Haaw 16 icoyx avri roi édpaia’ énod yap now 4 Kapdia edpaia éorw eis tO tpveiv oe xai dokdfew 3 Eyav CPV 4 dia rotiro] woos rd

cPY 4-9 rovréati| mapas ro GPY 6 ypnoacBa CPV 8 éeavre CPV Cord 10 6 om. CPV. 9*, Aoudv — cuveidyotss P, fol. 165: V, fol. 999°; Cord, p. 117-118. o", Oomwepei — yevéerOo: P, fol. 165; V, fol. 229%: Gord, p. 118.

Ae 2-3 (p. 301, 99-31); Firmas constantesque cogitationes ad laudandum Deum se habere demo, Kai ws t&y vegehGv A 2AnGerx cov. Emovvarra Troe avwrépw 10 thy adnGeav, to i295 cuvibws éextovvartwv. Bovdverat yap eimetv Ott 7 pravOperia gov 4 wepi nuds, nv ioyuvpav Kai BeBatav npiv mapéo yes, uirép tas vepéAas Kai Tovs ovpavous édetyOy* aupoTrepa yap TdéTE TeV vepedv Kai Tav ovpavav aupotéepos TepiTiOnow. Emetrep obyi oxomds Hv auT@ TO péev etiretv peifov, TO d€ EAaTTOV (ws ‘yap oldv TE GUETENAEy- 15

péva;) GAN’ 4 Otatpects awd Tis tot Adyou Tafews -yeyévyrat.

12. “Yabat. emi robs obsavets, 6 eds, uxt ant mony thy yay 4 d6fx cov. Kahos Ti evyaptotia Kai aityow mpoottGyow, avri toi Emipewov viv OeKvupevos pyot KGi yvwptQopevos OoTis ef TO péyeOos, Kai OTL TeV

ovpavev vrépxeca. Totto yap oe Gavpaorév Kai éridof§ov mapa mac 2 WOMTEL TOTS ETL THS Ys, ikav@ev OvTwV TeV Tapa vou yryvopeveyv wavtTas

wawevev avOpwrrous Gots él. 9°, “Opbpiov — BovdnGeis: P, fol. 165%; V. fol. 9%9°-230; Cord, p. U8. 10. €dyapioticw — wAnpoupévev: P. fol. 165°; V, fol. 230. 11°, "EdeiyOn — vwepxerrar: P, fol. 165°; V, fol. 280; Cord, p. 119. 11°. 'Emotvywra — yeyévnrac: P, fol. 165°; V, fol. 230.

12. Kakés — sore ef: P. fol. 165°; V, fol. 230. .

Ae 9° (p. 302, 14-17): Huic operi matutinus cantator ancingar; ut solicitudinem deuoti cantatoris expraemeret, tempus signauit officii. 5 (p. 302, 18-19): Testibus multis populis gratus existam. 10 (p. 302, 20-23): Non solum autem nostris plebibus circumdatus canam laudes tuas, sed etiam sub externarum nationum auribus tua dona cantabo. 11% (p. 302, 24-31): Mésericordia tua et uerifas tua caclum nubesque magnitudine et caelsitudine superant... eadem mensura elongans iniquitates nostras, qua caelum terraque secernitur. 12 (p. 301, 33-302, 1): Bene gratiarum actione subdidit precem, ut diceret Persiste proinde grandis et excaelsus nostris apparere subsidiis, ut qui sis gloriosse omnibus innotescat et magnitudo tua quod caelo sit excelsior cunctorum lingua fatetur.

PSALM 57 749 hymn-singing (indicating the enthusiasm by mention of the time of day). / shall confess to you among peoples, Lord; I shall sing to you among nations (v. 9): I shall give thanks to you for all that is yours, for your deeds; J shall sing to you among nations; I shall offer hymns to you even when foreigners are present, who in astonishment at the deeds will be come to witnesses what is performed in the temple. Because your mercy has been magnified to the heavens (v. 10): your lovingkindness has been shown to be as high as the heavens, surpassing our evil deeds to the extent that heaven is above us. And your truth to the clouds. He

relates truth to the preceding, as usual relating it to mercy, meaning, Your lovingkindness for us, which was your firm and steadfast gift to us, has been shown to surpass the clouds and the heavens (comparing both to both, the clouds and the heavens). It was, in fact, not his intention to say that one was greater and one less (how could they be compared?); rather, the difference emerges from the order of the expression. Be exalted on the heavens, O God, and let your glory be on all the earth

(v. 11). He did well to add the request to the thanksgiving, meaning, Continue in our time to emerge and be known for who you are in your greatness along with the fact that you surpass the heavens. You will, in fact, make this attract the admiration and glory of everyone on earth, since your deeds are sufficient to teach all people who you are. |

750 THEODORVS MOPSVESTENVS PSALMVS LVII flodARs Kai wapadd§ou tots MaxxaBaiows wapac yeBetons tis Tapa Tob Geot Bonbetas, éyope: pev eri TO KpeirTov 6onpépat Ta Kat’ avrous, Toh~ Anv 0€ THY éwi TO yelpov Emidoow | EAauBave TO TeV évavtiov. Kai dy 5 Toutwv ovTw yryvopéevov, modAols oi évavtiot Tois Oddols EypOvToO, ws av HITOMEVOL TAS payals Tavoupyla Kai TH THs pidlas aroKpice Katopbecat td otrovdatopevov dvvyfdoww. Kai awpe@rov pév Anunrptos 6 Bacidei’s Bax-

yionv tov éavtol otpatyyov améoteev Adkive twi tev Tovdaiev rhv iepwovvny Kat THY Hyeuoviav éyyepioa tol EOvous. Of xai wapayeyovores

10 éwi tis lovdaias éreipavro doyos broKpicews peatois Tov te lovdav avA-

haBéoba Kai tovs adehpovs. Os 6€ roto wotjoa ovK icyvoav, ovnievtev éxewvov thy éextBovdnv, érépovs twas tev Tovdaiwv dratnocavtes Kal AaBeiv cuvySevres, aveiAov amavras. Mera oé rotro teAevtnoavTos pév Tod

lovda, lovaBav dé rot ddehpoi dtadeEapévou tiv dpynv, Tpiwv tis Tod; 15 tH mwavoupyia ypnoapevos, ovvehaPerd te avrov kai ovyKAEloas aveldevs kai OAws woAAois é€ypyoavto Tois ddAots Kat’ avrot, TtoiTo pév of adeApot, TovUTo Oé Kai oi aweyOws Eyovres wpds atrov. Taita On awéppwbev onpawev 6 waxdpos Aavid év trade wpoayopevet TO Wadud.

2%, Ki arnOas Xpx dimmoobvav Aadetre. Kal’ trdepow dvayvwortéov. x Cirep ddyOas pyow piv pede tod Ouwaiov, kai THY ypnotétyTa TavTHY

ov pataiws émrwetxvucbe.

2>, Kobstag xpivate, of vulot tav avOomnwv. Tot duatov yeverOat KptTai

orovdacare* ovtws yap aw’ atbrav duvycerbe dciEa tév wpayudrev THY %es. | Macch. VII-IX; ALL, 48 ss.

odds ~ adup: P, fol. 166; V, fol. 230-230"; Cord, p. 198-199. 4 73] ra V H dotkos GC 1° m. 11 woijoa: om. Cord 15 rq om. Cord covehape Cord 18 onpaiver Cord. 2°, Kaf’ uxdxprow — érideixvucbe: P, fol. 166°; V, fol. 230%; Cord, p. 130.

2>. Tod duatou — ddua: P, fol. 166%; V, fol. 934.

Ae Argumenitum ps. LVIT (p. 303, 3-17): Cum multum auxilium et admirabile Machabei a Deo essent consecuti, eorumque in dies prosperitas augeretur,

nocere eis inimici fraudibus laborabant; et simulabant blanditias quoniam ledere terram in aperto cerlamine non poterant. Haee ergo tempora beatus Dauid praeuidet ac praedicit; uel quae sub Demetrio rege, duce Bachide, Seodo pontifice Alehimo aduersus ludam molliti sunt, uel quae defuncto eo aduersus lonathan fratrem omnemque Machabaeorum familiam duce Trifone gesta sunt hoc carmine profetantur.

PSALM 58 751 PSALM 58

After great assistance had against expectations been provided to the Maccabees from God, their situation daily improved, while that of the adversaries suffered a notable depreciation. When this happened, the adversaries adopted

many stratagems so as to be in a position, though defeated in battle, to achieve their goals even by villainy and a pretense of friendship. First, King Demetrius sent his general Bacchides to appoint Alcimus, one of the Jews, as high priest in control of the nation. Those who arrived in Judea tried with words full of pretense to get the better of Judas and his brothers; failing to do so, since Judas and his brothers recognized the scheming, they deceived some other Jews, succeeded in capturing them, and slew them all. Later, upon the death of Judas, Jonathan succeeded his brother in control; by adopting great villainy, a certain Trypho apprehended him, and imprisoned and killed him. People in general adopted many stratagems against him, the brothers in one case, and in another those who were hostile to him.!

Blessed David conveyed this from a distance and foretold it in this psalm. Are you really delivering righteous words? (v. 1). It is to be read as a pretense. Are you really interested in righteousness, he is asking, and 1s this not an idle demonstration you give of goodness? Give upright judgments, sons of human beings: take pains to be just judges, this being the way you will be able to bring out from the facts themselves | the intention and the atti-

1. Cf. 1 Macc 7-9; 12.

752 THEODORVS MOPSVESTENVS te | yvwpnv Kai Tov oKoTOV TeV WoaTTOLEvwV av TOU Omaiov dpovtiaavtes kai TO GAnOés eEerdcavtes nuiv péev ws adtcoupevois kata TO SOuvarov erapuvery eBeAnonte, ToUs 0€ ToAeuotvtas nuiv arootHoeTe WS TEAaTTOV-

Tas aoika.

84, Kut yao éy uxadia avoutag goyaCeshe év ty ya. Td yap évavtiov 5 Pnoiv ek TOV TpaypaTev yvwpite, STi dvopiav émi Tis Kapdias épyaleabe, — touvreotw Ort taitta BovAeverGe Kai AoyileoGe kata Ouivotav, T6 OWS av

nuads avéedyte. Td 0€ tv tH Y% awd Tob iduipatros toi év tois wWadpois evptaKopievov myaty, ws To Uovasia ev tals mxpoiias avtTév, avti tov [ovypias év T@de mpatrovot TO Biw, Kai TO'ER Opyay y%is EAGOVV. Ovrw Kav- 10

traiba’ wodda pyow tv th Y% tTvyyavovres epyaleaOe cata Kapdtav Kad, — ToUTO O€ Kai nuiv auvyfes TO Aye wodAaKs repli Tav davOpatev boa Towiaw ev tHde TH Biw KaKa.

3b. 'Adimiay at yetges bud suurréxovaw. Aoxydle dé pnow a Kara THY Kapoiav NoylecGe, a av wparreTe kata TO Tpomaves’ ToITO yap 15 Aeyet TO al vetoes, éredyrep capi ta Tis yepos épya. Kahas 0é Td suyTréxovat, avti Tob Toira émwoeire kai wpdttete ab’ wv ovde Stagvyetv é€otw éATrioa, €k petapopas Twv ovyremdeypévev a pddtota dvodidAvTa eivat cupPaiver. 4%, “Annidotaimbnoxy ol apxot@hol amo wHtexs. T6 “ETAT OMI NGAY 99

mpooumakovetat TO «tov Qeod» cata aroownyow eipnpévov TH Tpopyty. Kai | ov Oavpadouév pyow éd’ ois wpatrere, éretrep Epyov viv Kai Bios TO anndrdAoTpioTBat TOU Qeod* det yap TH KaK@® yatpovTes Kai Ta ddKa

peta woAAys wpatrovtTes Tis arovdljs, @AAdTptot TOU Ocov dia tav wpa-

Eewy edetyOnre. Tb dé xzd whtexs, avri tot dd’ ov dterAdoOnoav 4712-95 hotpmfyczy, eire UrepBodixas, iva ery TO adel, cite Kai ws ToU Ocod Kata mpdyvwow addAorpiovs avrovs Extote iynocapévov, -- wowep ovv Kai TOV 9 Ps, LIV, 16> 10 Ps. XXXIV, 20 (ef. supra p. 189-190).

80, Td yap — xaxd: P, fol. 167; V, fol. 231. 3°. AoxpdSw — cunBaiver: P, fol. 167; V, fol. Bat. 42, 1G annddotpwO8ncav — Oeos: P, fol. 167%: V, fol. 231%; Cord, 1388. 90 +6 Cord 22 univ] yniv CPV 2) dtexrrkaoOnoay] 6& éxAdobyocay CPV —s- 25-377, @ ef. L (p. 126, 10-13) 09 a3 uxteas Adyer wall’ urepBodgy, } tH mpoyvworuy tot Ocod mpovoig annddotpuwinasy roi duaiov, os kat wepi tot ‘lepeniov 2% patpag Tytann ae,

A® 14-15 (p. 303, 34-304, 2): Quanta sint quae corde uoluatis conicio, cum sint tam grandia ista quae operibus puplicatis. 25-377, 2 (p. 304, 4-7): ... iam ab ulero abhominabiles, sicut e regione Heremias praescientia uirtutum suarum acceptabilis.

PSALM 58 753 tude of what is done, if by attending to righteousness and examining the truth you mean as far as possible to assist us as the injured party, on the one hand, and to relieve us of those attacking us on account of their unjust behavior, on the other hand. /n your heart, in fact, you wreak crimes on the earth (v. 2): on the contrary, I know from the facts that in your heart you are workers of

iniquity—that is, you intend and plot in your mind how to destroy us. The phrase on the earth he uses as an idiom found in the psalms, as, for example, “Wickedness is in their lodgings” (that is, They are guilty of wickedness in this life), and “They spoke in anger of the earth.”” Likewise, here too: You who live on the earth commit many crimes in your heart (it being our custom as well to make this remark about human beings in reference to all the evil

they do in this life). Your hands weave iniquity: from what you do openly (the meaning of hands, since the works of one’s hands are obvious) I form a judgment on what you plan in your heart. Weave was well put, meaning, You ponder such things and put them into practice, and it is not possible even to hope to escape them (using a metaphor from woven materials that are particularly difficult to unravel).

Sinners were estranged from the womb (v. 3). “From God” is to be understood with were estranged in the author’s elliptical phrase. We are not surprised at what you do, he is saying, since your behavior and life represent an estrangement from God: by always rejoicing in evil and committing injustice with great relish you are shown by your actions to be at odds with God. The phrase from the womb means, From the time you were formed you were estranged—ceither speaking by way of hyperbole to mean “always,” or saying that God knew by his foreknowledge that they were estranged from that time, just as also | God says that, in his foreknowledge of those who are

2. Ps 55:16; 35:20. There is nothing particularly idiomatic in the occurrence of the phrase “on the earth” here (though, admittedly, Dahood [Psalms, 2:58] prefers to read a different Hebrew form). Theodore is led to the contrary impression by his commentary on the obscure v. 20b of Ps 35 (q.v.), which involves a hapax legomenon in the Hebrew.

754 THEODORVS MOPSVESTENVS

$ Ea £ 3 , f % ee g # , Ed

apopytny lepeulav mpd tis O1arhacews év Tots aytots KataheAoytopeévov

éyew awd tis mpoyvecews Tov Kar avtév pyow 6 Geds. 4>, ‘EmAaviOneay and yaotpds, xat grxdouv Yevds. To airo mwddw érépus réyer. E€dre gyoiv éréyOncav, mhaveipevor dtateAdovow ard Tob 5 Q6eov, obdérore tois attoi ddynacw éupévovres. Toto 6é paAAov appdgét Tois oiketois* TiV yap EyévTwY oiKaOTHTA TWa Kal ‘yvoow TO TavaoOa idtwov. Ta nat erhadrouv pevd%, Juupayos AnAotvres YevdH. AmAov ov pyow Ott of TH Yevdet yatpovTes Kai tovTO Oia oTdpaTos EyovTeEs,

aéppwlev wravevra tol Oeamdrov. 10 5%, Ouu.ds ztols xatvTe Thy dpolwow tot soews. Toravryv eyovot THY épynv Gavdrou yéuoucav’ wv yap toire dépy». Toro o&€ amd dweipias werdvOaow. “Eort yap dvo pépy Adyou, oxpy.dnov, efra ve. Aéyer yap 9% oUTwWS’ E€oikaol yot TH aowioL 4 pte ETaKovEr Tis Tey éraddvTuV pwvijs, pte Tov Yxppdxou Tov Trap’ éxelvov 9xpy.xxev0LEveU, — ddppaxov

1-2 ef. lerem. 1, 5. |

4>. Té atré — deawdrov: P, fol. 167": V, fol. 239. 8 vo G, 58. Toadryvy — woreiv: P, fol. 168; V, fol. 989; Cord, p. 134. 10 rotauray éyovet] éyover pyow Cord. 5°.6°, ’Exiraow — éexgddvrwv: P, fol. 168; V, fol. 239°; Cord, p. 184. 13 éxi-

racw] cat er. Gord 14 éripdpwv accel dovidos om. CPV —-20 rijs... @wvis Cord

Qi ojdr: Cord gapydkov] dapca 1’ mC 95 ovrws om. CPV uraxover Cord. Ae 3-5 (p. 304, 23-305, 2): Idem repetiuit, et bene aduersus eos qui sub lege

fuerunt possuit Errawerunt. 5% (p. 308, 9-3): Quorum est iratorum laetifer marsus. 13-18 (p. 305, 7-13): Incrementum uoluit irae illius, quam accusabat, expracmere. Ita, inquil, isti inmedicabilem aduersum nos habentes furorem tam-

quam aspides, quae el mortem inferunt uulnerantes et contemnant aduersum uenina incantare colentes.

PSALM 58 755 his, he has the prophet Jeremiah reckoned among the saints before his formation.’ They went astray from birth; they spoke falsehood. He says the same thing in a different way: From the time they were born they persisted in straying from God, never adhering to his teachings. This he will apply particularly to his own people, since straying 1s proper to those having a relationship and acquaintance. For they spoke falsehood Symmachus has “by speaking false-

hood”; so it is clear that those rejoicing in falsehood and having it in their mouths stray far from the Lord.

They have anger in a way similar to the serpent (v. 4): they have such awful wrath that communicates death (it being typical of an enraged serpent to do this). Like an asp that is deaf and stops its ears, that will not hearken to the command of the charmers, and of a drug administered by a sage. He brought out the extent of the rage by introducing like an asp, the strike of an asp being worse; similarly, wrathful people quite set in their hatred and bent on taking life are no different from the asp, which brings death by striking and is not put off by the snake charmers, scorning everyone, including those skilled in sorcery. In similar fashion there is nothing that can make these people desist from their anger. Now, it is said to be characteristic of the asp that it is often not put off by the music of the snake charmers; be this as it may, what he means is clear. Some commentators combine drug with and, and thus read, “It is drugged by being drugged by a sage,” changing

. being drugged [Gk.: masc. participle] to “being drugged” [Gk.: fem. participle]. This is a result of their ignorance: there are two words involved, drug and then and. His meaning, you see, goes this way: They are like the asp, which heeds neither the snake charmers’ music nor the drug administered by them (by drug referring to the charm itself). Symmachus | suggests this more

3. Jer 1:5.

756 THEODORVS MOPSVESTENVS avthy tHy émponv Kadéous. Kai totto dndot 2ippayos capéstepov otto Aéywv Odny Exadoutoy.

7%. O @zog cuvtpive: tobs oddveas aitav év tO sréuatr adrév. EipyKws Tov doAOv avTav Kai tTHv Kakiav, évtaiOa orwov THy KatadyYropevyy avToUs onpaiver Tywpiav, — dei Oé 70d5 OdévTa: ei Tis woAAHs AanBaver 5

ovy|tpiBys. Tovto xavravbd you, drt ovtws adtev thy dvvamw Govroibet kai WwavTas avTous avadwoel, ws uycé Tovs 6CévTas avTra@v awous év abrots KaTancretyv,

a>, Txz pudhas téiv eovt@s Guvéaacey Koow:. Avri rob ovvOAdcel, kar’ évaddaynv ypdvou. Tods 06 od0v7%; eirwv Kadds Empyaye tTa45 Uh, 10 pvAas Kade Tous évdotépous Tav ddovTav ois TO puAou Oikyv dAnOew Kpoceott THY Tpomyv, —— TotTO Aéywv Ort Kal TOUS évdoTépoUS TwY GOOVTWY

auvtotber, emeratiKwrepov THY twapa tol Oeot tywptav anuavat Bovdduevos. Adovtas dé avrovs kadei Cia to Bpacd too tpdroV.

88, EZovdeva9ysovrn as B3up dtavopevducvov. Otirw pyoiv tard Tis 15 tiwptas avakwfycovra Kai eis ovdev TEMaTHTOVTa, woTEP TO Bowp Td

emi THs yns éxyvOev oupwobev avadtoxetal te Kai apavikera. Lippayos be ovTe reyet * AexudyoavTat az ude TALOENY OWLEVOY SAUTE * capearepov yap édyhwoe TO Aeyopnevov TH eimeiv T2—E975uEvVeV ExVTO. "Eat yap towp — +

kata yvounv avOpwrev tropevduevov katacKevdopact tisw, GrEep ob mdv- 2 Tws avadloxetal, puddtreTa 0é Cia TeV KaTaTKevagoneévey GyEeTaV ayouEvov" TO 0€ OUTW Kal aTAMS Kai ws ETUYEV Emi THS ‘yis ExyvOev, TOUTO Kal

cupmwobev avaNoxetrat wavrws.

8b, ‘Evrevelt to tOZ0v avTod Ewe ov xabevioousy, E€oynpanioce tyv Tob Ocod tywwplav ws eri téEou cuveyws wérovtos ta BEAN Kai wavTas dva- 2% 7*, Cipyxws — katadireiv: P, fol. 169; V, fol. 233; Cord, p. 136. 6 ovvrpiBeis C 1* m.

3°. ’Avri — rpdrou: P, fol. 169; V, fol, 233; Cord, p. 136, 9-10 avri roti — ypovov om. Cord —s II pias] otrws Cord.

8, Oure dyow -- wavrws: P, fol. 169; V, fol. 233; Cord, p. 187. (7 éxyebev G 18 déom. Cord 18.19 év cavrg Cord 22 wai om. Cord * éxyebév CV Cord,

: 8°, Coydparie — epyaonrar: P, fol, 160%; V, fol. 238°; Cord, p. 137 sub nomine ORIGENIS.

A® 5-6 (p. 305, 19-21): Moris est autem eius, ut quoties grauissimam significet ultionem etiam dentes adserat conterendos. 9-10 (p. 305, 92-24): Confringet possuit, more suo permotans tempora. 19-23 (p. 355, 26-29): Cuius natura

est ul non consistat, nisi ab aliquo contineatur loco; quae, cum effunditur, illico exauritur consummaturque prursus.

PSALM 58 757 clearly by reading “charm of the charmers.”” God will smash their teeth in their mouths (v. 6). Having mentioned their duplicity and wickedness, at this point he goes on to indicate the punishment overtaking them, always using teeth in the case of violent smashing. This is the meaning here too: He will thus smash their might and consume them all, so that not even their teeth will be left untouched in their mouths. The Lord broke the lions’ molars—that is, will break (with a change of tense). It was right for him, after mentioning teeth, to go on to say molars, by molars refer-

ring to the interior teeth, which we have like a mill for grinding food. The meaning is, He will even smash the interior teeth (his intention being to suggest God’s punishment more extensively). He refers to them as /ions for the boldness of their behavior.

They will be reduced to nothing, like water running away (v. 7): they will be consumed by the punishment and will leave no trace, in the same manner as water poured out on the earth, which, when absorbed, is destroyed and disappears. In similar terms Symmachus says, “They will be dissolved like water running away by itself,” indicating the meaning more clearly by

saying “running away by itself.” You see, water can travel in accord with people’s intentions, thanks to certain preparations. Then it is not completely destroyed, but is preserved because it is conducted by specially prepared channels, whereas when it is simply poured out on the earth by chance, it is completely lost by being absorbed. He will bend his bow, and they will languish. He presented God’s retribution as the bow constantly dispatching arrows and wiping everyone out; | God will employ the dispatch of arrows,

4. Theodore is dealing with “some of the most difficult phrases in the Psalter,” in the words of Dahood (Psalms, 2:57), who has to have recourse to Ugaritic to find a way through (Symmachus and “some commentators” being the only recourse for Theodore). Some commentators wanted to combine “drug” with the enclitic te and read it as a verb form, “it is drugged,” and apply it to the asp by making the original participle feminine; unlike Theodoret, Theodore will not accept that reading.

758 THEODORVS MOPSVESTENVS pobvtos’ féypt yap toaovrov gyoi tais apéceci ypnoetat tev Pedwv, péypis av wavras katarofevwv éxdaravyoy kai | doGeveis épydontat. 9%, ‘Qoel xnodg tTxxeig zvravaipebycovra:. Avri tov amwhobvvra, apa—— waOncovra ws %n0d5 bd aUpds THKOMEVOS Kai Eis TO pydev TEptioTapEvos.

‘3 Tais dé 6powoect Kéypytat dtaddpas eis Tapdotacw avTav ths arwhelas, dva pev a; bdap eizev, évraiOa dé doet xnpds, du’ aupotépwv dé Tov aavicnov avTav onpatvev.

9b, "Exesev xo éx’ xbitobs, wat obx ebov tov HAtov. Kalas nip evraiba tou Qeov thy épynv éxddecev" érendy yap elmev ag «npds (knpot dé totov 10 td wupi tHKeTOal) KaAdS Exnyaye TO Execey wp én’ abrobs. “Oowep aip éx’ avrovs éweveyOév tixet Kai perot tov Knpdv, ovtws 4 To Qeot dpyn

éweveyJeioa amwavtas aavice. Td oé obx sidov tov Htov, avri Tob are-

aTrohavew. ,

Aovro, avypedyoav* tev yap tedeuTavTev idtov Td pnKéTt TOU HNaKol puros

15 10. Hod rot cuvidévar tag andvbas ivav thy papvov, doel Cdvras acet év Opyh xaramieta buds. Luupayos capéotepdv prot piv % abZisouev at dxavOer tudv, hove yevéobar Aduvov, Ere Cvrag ae SAdgnpov Aaidad zost. P&uvoyv 4 Oela ypadn Kadei tHv peydAnv axavOav Kai devKyv, 4 ‘Kai

dévopy mwapatAyota dia td péyeOos* éott O€ Kai Enpa Kata vow, kai % Boayt tt wupds 6oppavOeioa evOis xatavadioxera. Totto obv Bovderat cimeiv Gti ai dxavOa ipev — axavOav yap xadet tHv awovypiav ota Td mAyxtrucov Kai éatBovAeutixov «xx Motiv } odv @yot thy awolynpiav bpev eis

épyov exPyvat, av&nOeioav rats éxwotas kai petCova yevomevyv, buds ert otpepopevous év Tos Kaxois Kai Ooxotvras Civ re kai xweioGa év avrots, 1 yap om. G —sypirar Cord =. éxdaavijiayn wai om. Cord. 9#. "Avri rot — onpaivwv: P, fol. 169°°~; V, fol. 933°; vais énowoeot x. tT. X,

affert Cord, p. 187 (anon.). 5 diaddépws CPV ris airav Cord 6 dvwGev Cord weet] as CPV = dé om. Cord. a, Kadtis — drodatew: P, fol. 169%; V, fol. 288°; Cord, p. 188. 1076 wip Cord tL dx’ atrous om. Cord 12-14 L (p. 197, 46-48): Td 68 Ox etéov tay Hhiov awd perapopas tév Ovyoxdvrev ebrev, éwel xdxeivor awofavdvres oby dpéiot tov HALOV. 10. Zipuayos — xaravahkwoaca: P, fol. 170; V, fol. 934"; Zuupayos — 18 dpe? affert

Cord, p. 138; sequentia (‘Papvov — xatavakwaaca) in pp. 138-139 sub lemmate ’Avovi-

pou. 20-91 +rofro ofv — indv om. Cord 21 yap] 6 Cord 98 émPovdeurtixdv

lacunam statui 23 tnas om. CPV. A® 5 (p. 806, 1-2): Variis conparationibus iniquorum significat interitum. 8-9 (p. 806, 3-4): Pro ultione ignem. 21-22 (p. 306, 9-12): Vulnificamque spinam, id est perfectam malitiam ramnum dicit, quod non solum ui sed etiam quantitate potior est.

PSALM 58 759 he is saying, until by shooting them all down he will waste them and render them weak. They will be dissolved like melting wax (v. 8): they will perish; they will disappear like wax melted by fire, with nothing left. He uses these different comparisons to present their destruction, speaking of them above as water and here as wax, indicating in both their disappearance. Fire fell on them, and they did not see the sun. By fire here he did well to refer to God’s wrath: since he had said like wax (it being typical of wax to be melted by fire), he did well to add the clause Fire fell on them. Just as fire directed at them melts and reduces the wax, so God’s wrath directed at them makes them all disappear. The phrase they did not see the sun means that they perished, they were destroyed, since it is the fate of the dead no longer to enjoy the sun’s light. Before your thorns feel the bramble, as living, as in anger he will swallow you (v. 9). Symmachus says more clearly, “Before your thorns grow up to become a bramble, still living, as a cyclone snatches away a dry thing.” By bramble the divine Scripture refers to the large white thorn, even resembling a tree in size; it is naturally dry, and with the slightest suspicion of fire it is burnt up. So he means, Your thorns (by thorn referring to their wickedness because scratching and malicious ...). So before your wickedness takes effect, increasing with its schemes and growing larger, while you are still involved in the evils and give the appearance of living and being active in them, | God’s retribution will fall on you like fire, wipe you all out, and con-

5. It is a verse that, in the Hebrew, Dahood (Psalms, 2:62) declares to be “unintelligible.”

760 THEODORVS MOPSVESTENVS

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[po tod Kav eis evvotav AaBetv buds THY Tovnplav Kai THY KAO’ Hyav ext

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apaptwdod detyOyoetat pyceniav Eyev mpos avrots Kowwviav, Tovtéativ anopavOnacera dtkaos. “Orav yap éxeivot cut trovtev KoAdbwvtat, ovo! d€ pévwot puydéev awdloyovres, GelkvuTat tovTwv 1 dpery.

12. Kat spet avOowmo: et ape estiv xxowds tH Sixain. Twes rd Zox éotiv xapmos 7 Sinztw Kar’ epoTyow dvéeyvecuy, wouvel ruvOavopevev OTe 20 if Matth. AXVII, 24 13 Ps. XAYV, 6.

1-2 xaradtooce C 2 oy supplert, Li*, 'H 06 eis upds -- émBovhevopévas : P, fol, 170°: V, fol. 944%; Cord, p. 139 (BP. G.., 677 D 1-3).

11°, To virrecfar -~ aperg: P. fol. 170%; V, fol. 935; Cord, p. 140 (P. G., 677 D

4-680 A 4). LL onpatve CPV 10-13 ef. L op. 198, 19-93): ... oes rots wadatois: ép’ ov xpdkewy dxowevprovs éaurots raphy woeiv, dear: drovinterba, os Mad&ros éri roti Kupiou, dt’ ot édeixvy éaurav py Kowwveiv béedovra tH tod Oiwatou dvaipécer 13 +e

om. Cord [56 om. U Cord = 16 éyew Cord. iz4, Twes ro apa — adrois: P, fol. 170%: V, fol. 235%; Cord, p. 140 (P. G., A 6-13). 20 dvéyracev Cord. A® 3-5 (p. 306, 15-16): ...priusquam in opus erumpat intentio, praeueniens indignatio eijus depopulabitur. 118 (p. 306, 18-20): [mpiorum prolata autem in eos ultio, inquil, gaudium iustis praebebit, quibus uidilicet tendebatis insidias, 8-14 (p. 806, 27-32): Ablutio manuum quippe in Seripturis consensum indicat respuere impiorum et in commonem uenire innocentium, quod et Pilatus fecit; el Dauid pullicens gratulatur: Lauabo inter innocentes manus meas. i2* (p. 306, 34-307, 5): Determinatorie legendum, dubitatione exclusa: est prursus: Deus, qui agit curam piorum et omne quod erga eos est iusta lance disponit, ulciscaturque illos qui wexare cupiunt innocentes.

PSALM 58 761 sume you. Hence his saying “Before they grow up” for Before they feel—that } is, Before you take account of the wickedness and bring the plot against us to fruition, God’s retribution will anticipate you and consume you. The righteous will rejoice on seeing vindication (v. 10): your punishment will bring joy to the righteous, those up till now the object of your schemes. He will wash his hands in the blood of the sinner. The divine Scripture usually applies wash in the case of sharing or not sharing, it being the custom of the ancients to indicate whichever they intended by washing hands. Thus Pilate in the Gospels is also seen to wash his hands to suggest that he has no share in the killing of Christ.° Thus also elsewhere blessed David says, “T shall wash my hands among innocent people”’’—that is, I shall enter into sharing with them. So here he means, The righteous person will be shown to have no share with them in the slaughter and death of the sinner—that is, he will be revealed as just; in other words, when those people are punished in this way while these will continue to suffer nothing, their virtue will be proven. Someone will say, Surely there is some benefit for the righteous (v. 11). Some commentators have read Surely there is some benefit for the righteous as a question, as if there were an inquiry. | Is there? It is our custom in argu-

6. Cf. Matt 27:24. 7. Ps 26:6.

762 THEODORVS MOPSVESTENVS Ki gory aox; dep 00s nuiv év trois avANoyurpois Aéyewv, — ef pn dE, dpa T6006, avti tol ovxovv rade. Ovrw kavraiOa Aéyer Gti Tovtwv yevopevev, wavres Epovaw Ott adnOas dott 7H dixzaio xaonos kal ovx apioli THY OiKaootvyy épydGeta’ ob yap bb ToUTev éryswpyOyoav oi éxtBov6 AevovTEes avTois.

12. “Apx éctiv 6 @edg xoivav xbrots év tH yH. Kar’ dwdgdacw kai % fre $éorwox6 éxmedopevos % e 3 eabtev; sOeds%cai% #% TovTo, F avri & tol ‘Adnfas dudQwv pév aUTOIS aOiKOUpEevols Ext THS ys, Tysopovpevos O& Tols ToApevTas avrous

adueiv. Twes 06 xsivey atitovs dvéyvwoav. ovx éatw dé, GAAd xplvev 10 abrotc. Exetvws péev yap ei Aéyorro Kkataxpivev onpatvel, obtaoi 6é

OixdQwy avrous, avti tot érapvvev avtois adioutevois. Crreonunvapeba ,

% . ad Dod # x % ™ ; s ? ¥ F 3 & me rm $ o Gi os ene 2 % aa : td “~ uM lon a ¥

dé wohAayod ot: Otav émi THs éxduyoews héeyn exi THs OoTiKys éxwvei arocews Avtots xpivov, “oi Kpivov, avtT@® Kpivov Kat 60a ToradTa*’ Grav

dé TO évavriov heyy TOKpivetv Kai katTadika ev, tore Aéye: eri Tis 15 aitiatiKis wWrwGEWs Nn AUTOUS, 4 Et TL TOLOUTOV, — ws OTav Aéyn Kotvov

avtovc, 6 Osos, avti tov Kardkpiwov kai tywpycov.

PSALMYS LVIII Ta xara:tovs MaxxaSaious cai év 7@ pera yetpas apo jetyYradpa, Yradpe Maxxa} v T@ META Yelpas Wpouwyopever ¥ Ed ‘ ow ka ¥ # & ay amy & om a $ée WS €K TOU Ekelvwv TpoowHoU A€ywy aTEp EelteEtv avTOis nomotrev év OX20 yreot Te woAAats eEeraopuevas Kai THs Tov Oeot deopéevois BonOetas.

28, Egs\o us ex tv é/Opv wou, 6 @sds. AwddrAakdv pe abtav tis émiPovAys.

2>, Kal &% tay émavictauévey én gus Adtowcat us. "Hro: td abrd Aéyet, cuvyflas éavt@ wraTivev TO AeyduEvoy TH OeuTEepwceEl, i} Eranacta2% peévovs tous idtovs Kady. 11-16 ef. p. 53, 11-17 15-16 Ps. V, 41.

lei om. CPV = 3 dpa téde om. Cord — & dpydSovrar CPV.

12°. Kar’ dxédhacw ~ tysdpyoov: P, fol. 171; V, fol. QB5v. 7-9 affert L (p. 141, 33-06): “Corw ofv dAnOGs 6 érypedduevos rev Sicalav Oeds — dédixeiv.

Ta xara — BonGcias: P, fol. 171%; V, fol. 985%: Cord, p. 159. St, "Awdadkafov — émpPovans: P, fol. 172; V, fol. 936,

2° *Hro: — waday: P. fol. 178: V, fol. 986%.

Ae Argumentum ps. LVIIT (p. 307, 811): Hie etiam psalmus in personam Machabeorum formatur (cf. Pseupo-Bepa 786) per oportunitatem eius precis,

quam in sua erumna conpossuit, 2% (p, 307, 19-3): Libera me, inquit, ab eorum fraudibus. © (p. 307, (3-15): ...uel geminauit suo more dictionem, uel insurgentes in se ciues appellat.

PSALM 59 763 mentation to say, If not this, then this—that is, therefore this. Likewise, here too the meaning is, When this happens, everyone will say, There really is a benefit for the righteous, and he does not practice righteousness without reward, for, behold, those scheming against them were punished by them. Surely it is God who judges in their favor on the earth. This too is a statement, meaning, God really does care for them and judge in favor of those wronged on the earth while punishing those guilty of wronging them. Some commentators have read “judging them”; that is not the reading, however, but judging in their favor: if it were expressed that way, it would mean “condemning,” just as “giving them the verdict” means “assisting those wronged.” We often have indicated that when the text refers to justification, it uses the dative case: Judge in their favor, in my favor, in his favor, and so on; but when “judge” and “condemn” mean the opposite, then it uses the accusative case: Judge them, or the like, as when it says, “Judge them, O God,’ meaning, Condemn and punish.

PSALM 59

The fortunes of the Maccabees he prophesies also in the present psalm, telling from their viewpoint what suited them to say when experiencing great tribulations and needing God’s help. Deliver me from my foes, O God (v. 1): free me from their scheming. And redeem me from those rising up against

me. He obviously says the same thing, as usual amplifying the sentiment by repetition, or referring to his own people as those rising up. | Rescue me

8. Ps 5:10. Theodore made this point in comment also on Ps 54:1.

764 THEODORVS MOPSVESTENVS 38, ‘Picai we Ex Ta doyasou.evav thy avouizy, Ondrav éyOpov 6 paxdpios péuvytat avid, etre drép éavrod déywv eite Kai Urép érépwy, uéuvyta Kai @s duaptwd@v i} ws dpaptiav épyalopevev, dexvis tev éy8pev Tov tpdirov — ws av évredOev avrds dé Oxaiws airetv voyilorro tod Oeov

tiv BonBeav, kaxeivot di Tov tpdtov THs Tywpias aE patvowro. OvKovv 5 amd\\a&dv pé myo TovTwv TOV OTL KaKLOTOY TpaTTOVTw.

3b, Kat €& avipéiv aiuatay oGodv ps. Kai amdAda€dv pe tovtev Tav povikwrdrev Tis émiBovdijs, — avdpas aizatwv Tous pwveis Acyov. 48, “Or: iob eOiceucxy thy Wuyhy pou. Lrovdyvy COevro wate ue ovA-

AaBdpevor dvedeiv te cal apedéoOa tiv yuynv’ tov yap tev Bnpevrwv 10 TO peta ToAAijs cuAAapnBave Ta dypevdueva Tis aToveNs.

4b, EnéMevro én’ éud upataroi. Ov« éx mapépyou pyoi thy mpos épé udynv évictavra, add’ éxixewrar wi Bpaxiv évdiddvtes Katpdv, Tavti 0€ tpdm@ wodenobvres Huds. Kpatatovs oé efev, woTe Kai awd THS Tpo-

covons abtots isyvos petGova detEat tHv Kat’ abrou émBovAyjy. 15 4°, Odve 4 dvoulx vou, ote A auxoria uov. Karo: pyoiv ovdev euavto cuvpdew wAnppeAnpa, 6 TOUTWY aiTidv EaTW Kal UTEP ov OKaiws &yKaXouv-

res, Tooaita trowbaw. Toito 66 oby ws mpds tov Oedv Aéyet, GAA’ ws apos ékelvous, Sti pndev yOunpévor towadta OéOnxav npas. Lippayos dé

capéatepoy pyow Kvxtinus Kal ZvaLxPTATOUS. 20 59, Kou, Xvev avouiag Edpavov xxi xaredOuve. Kai rodto Lvpzpayos

capéatepsv gna Mh obong auxoring, emrpéyovaw ta xatagwat us. Ovk yovres epi tivos éyKadeiv, abv woh TH mpoOupig KaTadwxovow Kat 1@ Theiotp O& pépe KatopBoicr To crovdaldspevov. BovAerar dé detEat dia wodA@y 6Eurdtyv bdefvovta AaBetv éavt@ Tapa tov Oeoi thy Bon- % Geiav, Ste cdot of toenodvres, Stet Povixol Tov TpdTrOv ov PeioacGat

3°. ‘Ondrav — xpartovrav: P, fol. 172; V, fol. 236". | 3°. Kai dwd\\akov — Aéyav: P, fol, 172; V, fol. 236%. 8 Adyw C. 49, Swovdiv — orovijs: P, fol. 172%; V, fol. 236"; Cord, p. 154. 4>. Ov« éx mapépyou — émPovddv: P, fol. 178°; V, fol. 236%; Cord, p. 154 sub nomine ORIGENIS. 14 wodenotivras C, 4°, Kairo: -— dvapapritous: P, fol. 172%; V, fol. 236%.

5*. Kai rofre — oyor: P, fol. 173; V, fol. 987; Cord, p. 155, 26 oddé Cord. Ae 3 (p. 307, 20-21): Cruoris auidis, in quibus studium interfectionis arderet. 4° (p. 307, 92-94): Insidiati sunt ut caperent necarentque captum. —19(p. 307, 30-31): Sine iniquitate, quibus nihil peccauerit.

PSALM 59 765 from those who commit iniquity (v. 2). Whenever blessed David mentions foes, speaking of them in connection with himself or with others, he mentions them as sinners or as committing sin, thus highlighting the foes’ behavior so that as a result he personally may be thought to be within his rights in appealing for God’s help and they may appear to deserve punishment on account of their behavior—hence his saying, Free me from them or from those acting as badly as possible. And save me from men of blood: and free me from the scheming of these murderers (calling the murderers men of blood).

Because, lo, they hunted down my soul (v. 3): they took pains to apprehend me, do away with me, and destroy my soul (it being typical of hunters to apprehend the quarry painstakingly). Strong men beset me: far from engaging me in battle idly, they spent no little time in harassing us, waging war against us in every manner. He called them strong men so as to depict more boldly the plot against him by mention also of the might they possessed. There was no iniquity of mine, no sin of mine: they do such things

despite my being aware of no fault as a cause of this for which they could accuse me. Now, he addresses this not to God but to them, namely, It was not that they had been wronged when they took this attitude to us. Symmachus says more clearly “guiltless and sinless.” Lord, free of iniquity I proceeded and directed my steps (v. 4). Symmachus says this more clearly as well: “Though there was no sin, they run after me to strike me.” Though they have no grounds for censure, he is saying, they pursue me with great enthu-

siasm and to a great extent achieve their goal. He intends to bring out in many ways that he needs to receive help from God very rapidly because the assailants are unjust, because in their bloodthirsty ways they are incapable of pity, | because their strength is so great that it is impossible for them to fail,

766 THEODORVS MOPSVESTENVS

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10 vos eis Tov Kat éuov wéAeuov, Kai Deardyevos avtev thy aTotiav otaKoAvaov avTous TO orovdagduevoy cis wépas ayayetv. Liupayos dé avTo capéotepoy etrrev KE évaverlag tmip éuot. avri tov &€€ évavrias tav éyOpav éwele virép euotd, TopatiKuTepov avTo eiwv ex peTapopas TwY TOIS TOAEpots atravTwvTwv woAAaKis Kal éxxkowTovTwv avrols THY SpLNy.

15 62°, Kat ob, Koore 6 Qed; t&v Juvzucav, 6 Bebe tod ‘Iopxnd, wod0se¢

we iN & ; ¥

to emoxévacia: mavra ta Evy. 20 ydo tol mnow, 6 tev andvTav deo-

% > ™ & e | . ¥ E a ® Poss ¥ #

wotys kai nuav Oeds, woinoa On éricxerw aravrev tev Ovev kai é&éraaw, Kal To Otkalov "yevopuevos Kpitys Tyspyaat Tos Tov TpdIoV poyOypous.

6°. Mh olatetonons mavtag tobs éoyaloudvoug thy avouizv. ‘Emioxera-

Dy |& a, 4Tovs %avGpwrous, 8 Ac , 5d 3% ydol0, 2) pevos O€ # yotweet ovs av evpys om S Kat FfeFetacas #E¥&ta Kata KoUVTas Kal duapTdvoytus KiAawov pndevds petodpevos, pndevi yaptodpevos.

ae tgs ; $ e ¢ 4 « a & # 4 3

4, Emtorpéyousw cig éoméony wal Atmzouew as xbwv, xxi xuxAacoust

modu. Evaddayy xdvtaida ypdvou, avti tob ‘Emotpeydrecay, kal ApoEdrwoav, kai kukAwodtwoav. “O 0é Aéye tototitdv éotw. Emedn tev kuvav 7 ef. supra in Ps, LX, 20 (p. 55, 13).

1 wore — diapapretv om, Cord 4 Cord add. (p. 153-156): Taiv axpoeipypéver éyOpav enpevevrwv ti war’ épot omrovdy, éEeyepOeis auvdvrycov cis ré BaynOjoai por, anxért paxpolupiy éx’ avrots.

5°, Twés — opayv: P, fol. 173; V, fol. 937. 12 elwety C. Gab, Zu yap rol @yow —~ poyOypovs: P, fol. 173; V, fol. 987. 6°. ’Emuoxeydpevos ~~ yaprrdpevos: P, fol. 178%; fol. 937°.

7. ’Evaddayy — éordpav: P, fol. 173%; V, fol. 988; Cord, p. 157 (P. G., 680 AB).

Ae 11-12 (p. 307, 35-308, 1): Vel, ut Symmachus dicit, Exsurge et e con-

trario pro me oceurre insurgentibus, 6¢ (p. 308, 9-3): Vt iniqua sectantes

subiecias ultioni.,

PSALM 59 767 because they have no grounds for rising to battle, and most of all because to a large extent they even manage to achieve their goal. What now, then? Arise to a meeting for me and see. Some commentators have read “to my meeting,” but it is not so: instead of calling God to help with an encounter of his own, he says to a meeting for me. In other words,

just as when he says, Judge in my favor, in the sense of “judging for me and on behalf of me,” so too by to a meeting for me he means, For me and with a view to helping me encounter those advancing to make war on me, and on perceiving their mischief prevent them from putting their purpose into effect. Symmachus said the same thing more clearly: “In opposition on my behalf”—that is, In opposition to the foe advance on my behalf (using a rather corporeal analogy from those who frequently encounter the enemy and check their advance). Lord God of hosts, God of Israel, take the trouble to survey all the nations (v. 5): you who are Lord of all and our God, conduct a survey and examination of all the nations, prove to be a judge of righteousness and punish those of depraved habits. Have pity on none of the workers of iniquity: survey and examine people’s affairs, and punish those you find guilty of injustice and sin, sparing none, favoring none. In the evening they will return; they will be as hungry as dogs, and will go around the city (v. 6). There is a change of mood here, too, for “let them

return,” “let them go hungry,” and “let them go around.” What he means is something like this: Since it is characteristic of dogs | to roam the entire

768 THEODORVS MOPSVESTENVS lov KATA TOV Tis vuUKTOS Kalpbv wepliévae TE THY wWOAW arracav Kai pet-

Coat xeypjoba tats pwvats, — rowicr Oé aitd nédorta éredav cupBatyy kal mwewhv OenOevras tpopijs, —TowiTd tt wepi tov éyOpav dyot. MeraoTpapytwcav ard tis viv edrpayias eis TO yelpov TH Tapa cov Tyswpia’ kai @OWEep KUvEs KATA TOV Kalpov Tis vuKTOS bd MpuoU GuveyduEevot KKh@ 5

Bowvres thy wédw éxrepilacy, otto Kai otto TA Twapd Gov Tipwpia wAYyevtes dAoduCerwoav Suota Tots Kuotv, woTe Kal THY owvyv Tav bAOAVYGV

paiveoBat tijs tyswptas cou tis eis avrous TO néyeOos. Thy dé évaddAacynv Tov ypdvou detkvuot Luppayos eirav ‘Emotpebatacay sig donépay.

8. ‘ISob abroi zropbdylovra: gv tH orduats abtéy, xal pouoale év tots 10 ysireaw abtéiv. KavraiOa 1d ‘1S0b rpocépprrrat dad Tob éBpaixod idiépaTos. LUupayos 6€ pyow Abtot pév anoBAilovuaw tots erduacw éxutév, nal ay unyaioas | tots yetheaw abtév. Kavraiba yap évyAake tov ypdvov, peéAAovra eipykws avti tol éveot@ros* avroi ydp dyat Pbéyyovta pyuata Oe Tov oTdpatos altwv Kal TOV yerewv waons yelpova payaipas Kai wavTés 15 Eipous evrovitepov mwhytrew dvvayueva. [ota dé taéra; 94, "Or tis Hxousey; Avri roo Ouddeis. "Ear: 0€ xavrati€a td « NéyovTES» GTO KOLVOU vooUpEvoV WS KaTa atootwTHoW Eeipnuevoy TO TpodiTy,

oiov kai év T@ Oevtépw Yrudug Td Uapéorgcay of Baordstc THs Hs nal of apyovtes cuvayOncay ent To abTO uate TOU uuplou xal xate Tod yoreTrod 20 avtot, SiapohEwmey robs dSeouods xrév, zai amopptibwusy ap Audy Tov Guydv adtéy' dwd Kowol yap KdKel Kata droawaryow voettat TO « Aéyov-

tes», iva 9 Aéyovres Atzooqzupey vobs deouads aitév. Otrws obv KdvTav0d pynow “Wob adroit axopbéycovta: év tO oréuxtt abréy, xal poupata

év tote yethea. abtéiv, Gre tis Fuoucey; 9 AxpiBéorepov dé év 7G hd’ Yadue éxernunvapeba as €00s TO Tpogytn TO « elev» kal « Aéywv» Kai ef tt TOLOMTOV KaTa awoownnow TiBévat.

Bovherat yap mepi abrov eimetv tt paciv Ov wpocixe dedtévat Twa TY 19-21 Ps. 11,23 96 cf. supra p. 280-281; 209, 10. 3 wwilvy deyOévras Cord 7 +i pwvit tay dhoAvypav Cord. 8. Kavrat€a — ratra: P, fol. 174; V, fol. 988%; Cord, p. 158-159 (P. G., 680 B

15-C 8). 17 woia 6é raira om. Cord.

98, "Avri roi — émQyreiv: P, fol. 174; V, fol. 988°; Cord, p. 159 (P. G., 680C

8-681 A 15). 24 dyaw om. Cord Q8 +rwa om. Cord. A® 1-3 (p. 308, 9-13): Vt canibus mos est in ciuitate, aut famem aut ipsas peruagationes ululatus exerceant... aul negatos quaerent cibos. 13-16 (p. 308, 15-18): Hie quoque cum admotatione temporum futurum pro praesenti, ul diceret Locuntur uerha peiora gladiis, quibus aul ipsi aut audientes eeteri uulnerentur.

PSALM 59 769 city at night and utter louder cries, doing so particularly when short of food, he implies something similar of the foe. Let them take a turn for the worse from their present prosperity as a result of punishment from you; and like dogs at night in the grip of hunger roaming around the city howling, in like manner let those struck by your punishment wail like dogs so that the sound of the wailing may also betray the magnitude of your punishment of them. The change in mood Symmachus suggests by saying “Let them return 1n the evening.” Lo, with their own mouth they will speak out, and a sword on their lips (v. 7). Here, too, Lo has been inserted by Hebrew idiom. Symmachus says, “They blurt out from their mouths, and like a blade on their lips.” Here, too, it changed the tense, using the future instead of the present: From their own

mouth and lips, he is saying, they utter words worse than any sword and blade, capable of delivering a more vigorous blow. Of what kind are they? Saying, Who has heard? No one, he means. Here, too, Saying is generally understood to be spoken implicitly by the author, as also in Psalm 2, “The kings of the earth took their stand, and the rulers assembled together in con-

cert against the Lord and against his Christ. Let us break their bonds and thrust away from us their yoke.” Thus generally, as here, “Saying” is understood to be said in the sense, “Saying, Let us break their bonds.” Likewise, he says here too, then, Lo, with their own mouth they will speak out, and a sword on their lips, saying, Who has heard?

Now, we indicated more precisely in Psalm 45 that it is the author’s custom to imply “he said” or “saying” or something similar. He means to say of them, in fact, They claim, There was no need to dread punishment; | instead,

1. Ps 2:2-3.

770 THEODORVS MOPSVESTENVS ptav, GAX' émriPopev abtois 6on dvvajus, avaipobvres Kai Kataoparrovtes * wokAd yap Kai érepa werromkdtey jpov, tis Hxoveey adtav otevatdvTwy, 3 tis mpooéoyev avrois ddiKoupevors, Tis Emnpvvey avalpovpévois ; — vx

Ort toiTo éAeyov wavtws oi éyOpot, ddA’ awd toi mpadypates Kata TO 5 oixetov Bos Td « elev» TeOemKeis, — Guotov yap éoTt TH Fine yap év xxp-

Sig airod Obx éxinrios cai TO Etnov Tig Shera: adtots. TO avrd yap xavravOa eitreiv BovAera, Ott OUTWS AraVTAa TpaTTOVTW ws OUK aKOVOVTOS

ovdevds, ov0€ ppov|rifovtes Tav yryvopévev. “Idiov 0& Tob paxapiov Aavid TO OW ToiTo padsota aitetv roi Oeod thy Kata TeV anapTavovTeW TILw10 piav, Oi TO TeV TOdAGy ev Tats ddKlas aitwpévwv Tov Oedv ws od >povoouvta Tév avOpwrivey mpayyatwv, Oikatov eivat TH EKxduKig TeV ‘yryvo-

pévev oeikvvaba mwpovootvta tiv deandtyv. “Oowep yap adixobvrTes Kai wdoyovtes ovdev To.adtyy Tots TokAois tTHy Umrdvotav évepydovTat, ovTM TipwpovpEvol TO evavTiov WavTus UroTTEvew TapacKevadovaw’ detkvuet yap 15 é€avTov ov Oia TO Th waBeiv THY KaTa TeV adlKOUVTWY aiTobVTAa Tywpiay,

adr’ woTe Kpetrrova wepi tot Oeoi trois avOpwros évreibev éyyeveabat THY vIréAnY, Huds Tadeiav Oia wdvtev TH pds OdEav TOV QOeod ovvTeAoby émidyrety.

9>, Kai ob, Kops, éxyedtons abrots. Lipuayos XO Se, Kbou, xarayem Adoers adt&v. Toaita dé dyow éxelvov AeyévTwr, yedwTos Kai yAeUNs aia Ta pypata abtay awodaveis’ oiopévev yap éxeivev ovdeva eivat Tov ErrapuvovTa nutv, eTedav avrods tynwpyoyn TH PoPepa cov Ovvapyet axpiBe@s, KaTa-

yeddorous avtT@v tous ASyous airodavets. | 9°, "EXoudeviserg maverx tak EOvn. “Apu efrev Uodazes tod éemoxdbacbar mavta t% Avy, évraiOa Efoudevisers mavra t& BOvn, wodAq CidAou TH TAEEC

tol Adyov Kai Oia TeV év péow ypnoapevos. Aevis yap Ort pn aTA@s aitet Thy Kat’ avTev Tywplav, WedtEpov Irnoev émidetv te Tov Oedv Kai é&e-

tdgat Ta yryvopeva | ,— efra Ourynoato oia wpartrovew, ovde eival Twa Ps. IX, 34” 6 ps. LXIII, 6 24-95 v. 6p. 11-12 +rév dvOpwrivav — rpovootvra ex honioiot. om. Cord 11-12 Paraphrasis (p. 146, 7-8): tv’ etry, ph Eyew 7d wpovootvra Gedy ro EOvos 16 ypérepov 13 épydCovra: Cord 14 yap). obv Cord. 9>, Luupayos — dropaveis: P, fol. 174%; fol. 939. 20-21 Paraphrasis (p. 146, 12-13): yéAwros ablay ray ixavoiay avray awodeiEas.

9°, “Avw ebrev — drodaveis. Sub nomine Atuanasu: P, fol. 174%; V, fol. 239; Cord, p. 160, 6-17 (P. G., XXVIII, 265 B8-C 9),

Ae 9¢ (p. 308, 92-97): Quarum supra inspectionem poposcit dicendo Intende ad uisitandas omnes gentes, enumeratis ut demum quae ab illis geruntur dicereturque rile nune ordinateque, ullionem his congruam imprecatur.

PSALM 59 771 let us cry out to them at full strength, overwhelming and slaying them. After all, we have done many other things as well: who heard their groaning, or gave attention to their abuse, or came to assist them when overwhelmed? Not that the foe actually said this: on the basis of the facts in his peculiar idiom he implied “said,” as, for example, “He said in his heart, ‘He will not require an account,’ ” and, “They said, ‘Who will see them?’ ’” The meaning is the same here, in fact: They do everything just as if there were no one listening or caring about what happens. Now, it is typical of blessed David to ask God for the punishment of sinners for this reason in particular, that the general run of people in their unjust actions blame God for not exercising providence in human affairs, and so it is right for the Lord to be seen exercising providence in avenging what happens. You see, just as people who do wrong and suffer no consequences encourage such a suspicion in the general run of people, so also their punishment causes everyone to have the opposite impression. In fact, he shows himself asking punishment of wrongdoers not with a view to their suffering something, but to the end that a better notion of God may arise in people from it, and thus he teaches us in everything to continue seeking the glory of God.

May you, Lord, mock them (v. 8). Symmachus: “But you, Lord, will mock them.” When they say such things, he means, you will show their words worthy of laughter and mockery, since they believe that there is no one

helping us, since you will punish them strictly with your fearsome power, showing their words to be ridiculous. You will set all the nations at naught. Above he said Jake the trouble to survey all the nations, and here You will set all the nations at naught, generally preserving the order of thought even with what comes in between. I mean, after bringing out that it 1s not without purpose that he asks punishment for them, he first asked God to observe and examine what happens, then he outlined what they do in believing that there is no one | exercising providence, and finally he went on to mention the

2. Pss 10:13; 64:5.

772 THEODORVS MOPSVESTENVS

& one . é > # ”~ 4 ¥ % - 4 Bom x x % . # % ye cs,

Tov Woovooivta voutCovTEs, Kai TOTE THY TYLWplav eTHyayev TOVTO éywv

$ oo

ott Eni tovros d&tws avtovs KoAdoes Kai TH Tapa Tou Tipwpla TO pNdéev amvapavets.

y # & $ rexadé *,.“aae

108. To zoxr0s wou mous oe ouadte. Ti yuyyy pov yet Kai tiv Obva-

piv pou wacav wpds oe Pdrerovoay €yw Tapa cov puAaTTopevyy. b 10>, “Or 6, 6 20g avtiAnatOs ov. Lv yap ef BonOds pov.

FS > % % ; a ae 8 xe & - , fh

118, °O @e0; wou, to Ehsos auto zs00%%ee: us. Mooxaradnpera yap nue hyow yn on pttavEpormia, wote wpiv Hy Tt Tapa Twev Todeptav tabety THS evEepryerias THS TWupa wou TvyELy.

“LL»,:'O® t me : toe wee Ososgn wou deiger wor evFe rots eyOoots wou.a Tutra dé dyot, a rov-“ 10 ' £ 1 . em % * ; £ % ” eo P * we ad a % , % ¥ % ‘ x om,

TéoTt TO Edco¢ avToU Kal THY dtAavOpwriav avrot, Oyrouat ev Tots EyOpots, TOVTEDTL Ol THS Exeiveay TytMpias yrooonat THY eis nuas Gov dirvavEpettiay.

122, Mn amoutsivng aut0bs, us move emAclevtTsa. To vonou cov. Kar’ epotnaw avayvworteov, dvti toi AXA’ ov jo} avtovs aaroKTelvys, @OTE pH] emtrabéoOat 705 ovata; sou; wore dyoiv ovTE out TOUTO Olov Te AvTOUS 15 Kepoavat | thy Tywptav. “O cé Aeyet Towdrdv éotw. [lpd tHs Tot Ceamdtov Xpicro’ wapovetas thy TpoonKoveav Kai Ted|elav TiotW Tepl THS dva-

%&np % ¥ f a on Pad % ; ed # % ¥ $% m # oe, $ on wy , # bof # + 8 i: - gp % mF $

OoTUTEWS OUK EyOVTES, HYOUVTO TOUS TeAerTUVTAS TAaVTEAWS TOU Eivat EKTOS

yivecOa Kai pay Civacbat Adyov Twa H pvnpnvy Oceov eyew. Ava tobto pyot

mov OT, 904 tac ty 76 Daveta 6 uvauoussay Gov, Kai ddAayou Ovy si 20 15 ¢f. Ps. ALU, 21 16-19 ef. supra p. 182, 2 ss. 20 ps. Vi, 6 ps, CAILT, 26,

| roiro| otrw Cord. 10°. Ti yuyyy — pvdrarrondvyy: P, fol. 175: V, fol. 239. 10%, 20 yap ef BonBds nov: P, Tol. 175; V, fol. 239v. 11*, Mpoxaradippera: — rvyeiv: P, fol. 175°; fol, 239°. 11>. Tetra — prtavOpwniav: P, fol. 175%: V, fol. 239%. 123. Kar’ éparyow — ruyeiv twos: P, fol. 175%; V, fol. 239°-240; Cord, p. 162 (P. G., G81 BD). 15 dvénaros| vénov Cord 19 €yew om. COPY.

A® 10° (p. 308, 27-80). Quiequid in me uirium uitaeque est, ad te haheo semper intentum, ul a te custodiatur atque seruetur. 11-19 (p. 309, 1-2): Per illoram condemnationem quanta sil erga me largitas tuae benignitatis aspiciam. 128 (p. 309. 411): Id est, legis tauae; uel certe, non semplici et una plaga depereanl, ne per uelocitalem cousummationis memoria ullionis intereat (interteat ms). Per inferrogationem legendum: an forte defessis debetam ulltionem accipere? quia per mortem nullus confitebilur Uibi, ul scilicet lusti in hae uila seruali memores esse possinl legis tuae.

PSALM 59 7713 punishment, saying, For this you will punish them appropriately and by your retribution show them to be nothing. My power, I shall keep watching for you (v. 9): [have my soul with all my strength focused on you, protected as it is by you. Because you, O God, are my support: you are my help. My God, his mercy will anticipate me (v. 10): your lovingkindness anticipates me, with the result that before suffering anything from the enemy, I receive favors from you. My God will show it to me among my foes: in the midst of the foe I shall see it, namely, his mercy and lovingkindness—that is to say, Through their being punished I shall know your lovingkindness for us.

Do not kill them, lest they forget your law (v. 11). It is to be read as a question, thus: But surely you will not kill them, lest they forget your name? He is saying, And so for this reason they will not be able to profit from the punishment. What he means is something like this: Before the coming of Christ the Lord they lacked proper and perfect faith in the resurrection, and they believed that the dead were completely deprived of existence and could retain no notion or memory of God. Hence he says in one place, “There is no one to remember you in death,” and in another place, “The dead will not | praise you, Lord,’ and you can find this usage

3. Pss 6:5; 115:17.

774 THEODORVS MOPSVESTENVS vexool alvécouciy oe, Kupre,—xai dAws moAAyv éotw evpely tavTny THV

xpnow év th wahatd diabncyn. Exedy toivw ws tov pév évravla ipvovtev tov Oedv, trav O€ éx tev toi Biov yryvopnevev ovde peuvqr Oat ert TOU

OQeov oidv Te Gvrwv, totTd dyow ‘ANA’ obx xmoxtevets xbtobs now, 5 GAA vrepOyon THY Kat abtav tywplav ws dv wrote awobavérres eis AnOyv tHs ons EhOotev dvvauews — avti tod Ody oidv te ovdé Ota TovTO

avaBda\reoba thy tyswptav. Ei pév yap éuéuvnvtd cov tis Ovvduews Kai THY yveow elyov THY ONV Kai fOEecav a TpoaHKov hy, eixds Hv Oia ToiTO

petcacba, wore py arobavévrev tiv conv wepiapebivar pvnunv €€ adrov. 10 ‘CrrewWy 0€ tocovrov adméyovew tol évraiOd cov pynpoveie, ws Td évav-

Tiov dTavta pév wparrew Kai adKeiv ws ovK dvtos Tol épeatitos Te Pie Kai Ovaxpivovros Ta wparrdpueva, Towaita Oé Kai Aéyew ws otdEis 6 axovev 4 6 ppovriqwv tev yryvouévew Kai ovK éveotl owe éxetva Aoyloac-

6a a tis BeAtiotns eiat poipas Kai tis Kpetrrovos wept cov virokHyreus, 15 uy wore viv pepvypevor AVOn wapadoiev ta kata oe Oavdrw te Gua TYd-

pyoa Kal wos Kakdoeot, Kai TavTats waAov 7 TO Yavary avrois vireBade’ 6 yap wapedkvopos Tév dewey biépvnow EeuTrotT TeV apapTi. Tobro yap Bovrdeta Oia awévrwv eiweiv Ott ovdév airois mpdaeatw détov

ToU ewots Tuyetv Twos. ,

20) 12, Atacxdontsoy xbrobs év tH Suvdwsr sou, Ovxoiy gyno dia wavra Kata Thy Otvapw Tiv civ Siacxdomeoy abtous, | rovréorw eis muyiv Tpeyrov, éren Tav yTtTwpévev Kai eis muvynv TpeTopévev év tois wohépuots idtov Norwov tb atdktes dackopriver Bat.

12c-138, Kai xarayaye abrols, 6 bwepzemeris mov, Kboe, rH duxoric 2% toh otduatos aurév, Ayo yerdéwv adréiv. “Ereidy yap elev My due robo apa vrepOy tiv tywwpiav, uy mote viv cov pepvnuévot bd tov Bavdrou eis AnGyyv éhOwot, Kados émnyayev TO Atxoxopnisoy abtobs, xal xarayaye

autoug tH dpaptig tod otéparosg abtév. Todvavtiov yap not dia toito tyspnOivat Olkaot paddov ij apeOivat, Gt ovdEeptav Gov pvypnv éyovon, & GAN” otk — dyow om. C 5 uprore| pate Cord 8 av dia] yw om. Cord

10 ws 76] wore els Cord 11 pév om. Cord 13 6 om. Cord oe om. Cord 13-17 dNoyicacba:— vréBare sic restituere dubitanter conieci 14 a@ vis Bedriorns —

vrokyyews om. CPV = 15 wy wore viv penvypévor] os py Cord 15-16 Oavdre — Bavary| vd tof Bavérou cai ris tywpias navraydbev dicaiav adbrois tinwpyOiva: CPV 16-17 avrots urdBadre conieci, troBahketv Cord 17 6 yap — apapriy om. CPV LS rofire yap] xai rotro dé Cord. 12>. Odxotv — diarxopriferOa:: P, fol. 176; V, fol. 940° 12¢-135, “Cwedy — trpdrw: P, fol. 176; V, fol. 240v.

Ae 20-99 (p. 309, 19-13): A similitudine fusorum interfectorumque hostium, Disperge possuit. 27-29 (p, 309, 14-15): Bene aduersus arrogantes possuit Distrue.

PSALM 59 T7195 throughout the Old Testament. Since, then, those alive sing God’s praises, while the departed cannot even remember God any longer, he says, Instead of killing them, you will heighten their punishment lest by dying they ever come to forget your power—in other words, It is not possible even for this reason for their punishment to be postponed. After all, if they remembered your power, possessed knowledge of you, and knew their duty, it would be proper for them to be spared so that memory of you would not be taken from them at death. But they were so far from remembering you in this life that, on the contrary, they committed every crime as if there were no one present in this life to make judgments on acts committed, on the one hand, and on the other hand they said such things as if there were no one to hear them or care what happens and it were impossible for you to calculate what springs from a better and superior way of understanding you. So lest they now remember you and consign to oblivion opposition to you, punish them with death* and all kinds of maltreatment, and submit them to this rather than to death, since postponement of dire events instills remembrance of sin. In all this, in fact, his meaning is, They have no claim on pity. Scatter them in your power: for all that, then, scatter them in accord with your power—that is, put them to flight, since it is normal for those vanquished and put to flight in war to be scattered in disorderly fashion. And bring them down, Lord, my protector, in a sin of their mouth, a word of their lips (vv. 11-12). Since he had said, Do not on this account delay the punishment, lest on now remembering you they pass into oblivion at death, he did well to go on to say Scatter them and Bring them down in a sin of their mouth: On the contrary, he is saying, for this reason they deserve to be punished rather than done away with, because they have no memory of you |

4. In a verse that as a whole evokes divergent modern translations, the MSs represent this particular section in a variety of ways. Theodore’s overall thought seems to be that the death of the miscreants (whoever they are) will not achieve the right purpose.

776 THEODORVS MOPSVESTENVS oveé eival twa Kprtav TeV yryvopévev haciv, ToTolTOV adiataow To dua

TolTo Kepddvat thy apd cov tywpiav. Katayays ov abtobs oyow eis Tov donv, ov 6 éuds BonOds, dia tobTO pGAAov, Oia thy dpapriav cob o76-

patos abtéyv, dia tov Adyov THY yeégov adréiv. [lota dé travta; Tovtéott Oia Td pndeniav Eyew cov pyynunv, todvavriov Oé Aéyew Te Kai 5 oiecOat un eivat axovovra ta \eydueva, — Oia ToUTO TOAAG padAOV Cualws

aurous Tiwwpnoapevos, Epyw mwetoov avrovs Ott Kpweis te amavTa kai BonOyoes piv dd«ovpévats travti tTpdwy. 13>, Kai svddknodjtacay év tH Gmepyorvia abréiv. ‘Avri ro Mn dcadvyérwoav thy tymwpiav’ éredy Tois mevyovow Kal cv ndOeTow avayxaiws 10

H Tywpia ereva, TywwpnOytwocav & aith otv TH Snepngavig alta, — umepnpaviav OimKaiws Ka\éoas TO pn évvoeiv epi Tov wavrwy CeamdTou TE

Kai Kptrod, d\Aa wavra wparrew te ddews kai dbeyyeoOat a wy det. 14%, Kat && dpa xat bebdouc diayyedncovra: év cuvredetz. ‘Ereidy ta yryvoueva wavtws Kai amaryyé\Aovtal, woddaKis avri tol ‘yryvopevov thy 15 awayyeAiav Aéyel, ws TH Axoutisig pe xyadAiaow nai ehoposbyay, avTi Tob

wapéfes pot wavTws* To yap yryvduevov, TobTO Kai aKovrietv Euedrev.

Kavraiba oiv ro diayyehicovea: tv cuvtedsig, avti toi Egovtat. Apav 0€ kat Yreidos xaXel Ta Tap’ éxetvev yryvopeva, ws YrevOous peoTa Kai KaTa-

pas a&ia* amd totvey toltev oyoiv, ov wpatrrovew, arb TovTev cuvre- 2 AecOncovra kai awobavoivra, — Taira yap avrois tis cuvtedeias éorat kai tot Oavarov ta aitia. Atwddov 0€ éavt® HeodovOyoev, arb To’ TporToV petCovos avrous tiuwptas abiovs det€a BovdAnlets. Ovtrw yap gnaw Ov« éveotw avrois xepddvat thy apd cov Tiytwplav ws peuvnpévous wou # eiddras o¢, Ott Ot alrd ToiTO paAdAov aEwt Paivovra timwpias, ap’ av Aéyouat %

Te Kai wowovaw* tata yap padtora dvayKaiav avrois Thy Tywplav érdyeTat, €rt O€ Kai THY ouvTEAELAD.

&£v.9a 16 Ps. L, 10. 1 ywondvov Gs dgeotiaw CPV = 4 woia d6 rafra] excerptum des. in codd, Verba Tovréer: «. r.d. praccedunt nomen Qeodupov, addito in C versiculo 9* “Ov vig Aeovasy.

18>, ’Avri roo — & uy detv: P, fol. 176; V. fol. 240%. 148, ’EGredy —~ ovvrédciav: P, fol. 176%; V, fol. 941; Cord, p. 165 (P. G., 681-684). 16 éwayyeXlav Cord 93 Bovddpuevos Cord 26-27 éxdye: trav ryswpiav Cord = 27 ért éé «ai rav om. CPY.

.

A® 31-99 (p. 309, 29-94): Id est Haee eorum eremina consummationis sunt eis morlisque causa.

PSALM 59 777 and claim that there is no judge of what happens, and hence are unlikely to profit from punishment by you. So he says Bring them down to Hades, you my helper, for this reason in particular: the sin of their mouth, the word of their lips. Namely? Having no memory of you, but on the contrary saying and thinking that you are not hearing what is said. Hence, with much greater justice should you punish them and convince them in practice that you judge everything and in every way help us when wronged. Let them be caught up in their own arrogance—that is, Let them not escape punishment: since punishment necessarily follows those who flee and are apprehended, let them therefore be punished precisely in their own arrogance (by arrogance rightly referring to giving no thought to the Lord and judge of all, and instead doing everything without a qualm and giving voice to improper sentiments). In cursing and falsehood they will be reported in consummation (v. 13). Since what happens is actually bruited abroad as well, he often mentions the report in place of the event, as, for example, “Let me hear joy and gladness’”»—that is, you will ensure it completely: since it happened, he meant it to be heard of as well. So here, too, they will be reported in consummation means that they will be. By cursing and falsehood he refers to what was done by them, which was likely to attract falsehood and execration: On the basis of what they do, then, he is saying, they will be brought to an end and die, for it will be responsible for their end and their death. Now, he was quite consistent in his thinking, intending to show them deserving of death on this more compelling basis—hence his saying, It is impossible for them to profit from punishment at your hands by remembering you and acknowledging you, because they prove more deserving of punishment for the very reason of what they say and do (imposing the punishment on them as particularly necessary, including their extinction). |

5. Ps-51:8.

778 THEODORVS MOPSVESTENVS 14>, "Ev ooy% cuvreAziag, xxi ob ph Omdpgwow. "Ev py tH Tol’ Oeoi Aéyet’ émowviwra O€ kai tT@ ave, va 4 TO Sixyyehioerm Kara Kowod, touréot av tH Opy? TH TOU OQ¢eod, cuvrédea dws ouvTedetas diayysdhosvat. Oi Odvaro: aitav dyow addjAous dvadéEovrai, ws Gnod Te TOV TPUTeV 5 axoveoOa Oavdrwv Kai wadw érépwv arayyé\Aeo Oa, cai pet’ éxetvous éré~

pav ayyeAtav empbdvew. Ovrws 4 tod Oot cpyn oweyi cat’ abrav épydceTat Tywplav Te Kai KoAaow péypts av adrous avéAyn wavTn Kai apavion, MOTE jn UNapyew pyre etvat.

14e, Kai yvacovra: St: 6 Oecd; Seondle: vod lax nal rv wepdrov tHe 10 yHs. Kai érredyn wodAdkis nyiv wveidicav, os THs wapd cov wpooTtactas oux a€wieiow, Kai dia TovTO padiota adeéarepov trais Kab’ Huwv éxtBovAais éypovro, Oia THS TYywPLas yvoicovTat Ott CeamdTns TE ef Kai KUpLOS

avy nuav povev, aAAa yap Kai maons tis yys. Ata toiro npiv érdpuvov 6 te BovAy Kai Tovs aduobvras tyswwpovpevos boa eOédets. Arédwxev 06 Td 15 wav xata axoAov@iav Te Mn &moxteivns autobs, elra avakauBbaver avwbev

Thy Kat atrov Katapav Kai pyow. 15. ‘Emorpépovew els sorépay xat AuadZougi Oe nOwV, Kal xuxAGGOUTE

moAw. “Oreo avw eirev érapdpevos atrois, toro Kavtrai0a dvadkauBavev Aéyet, peta TH OetEa avrovs a&lovs évras tijs tiywplas. Ovxotv oyow %) émreion Kai petcacba altwv ovy oidv Te, ws viv péev cov dpovtitovTar, érinoopnevov 0€ ef arofavoiev, — Tovvavriov yap ayvapoves GvTEs, ad THS Tywplas TG Cov emryvecovTa, — OiKalwratny ovY Tibwpiav vITOMEWdTWOUY, Kai TH Tapa gov tywwpia PAnOévres ddrAodvCETwaAaV ClkyY TOV KaTa THY wOAW éxTreptidvTwY KUVvGV Ev TO THs vUKTOS KaIpG.

a 16. Abtot diasx.omsMhisovta. tol payetv’ édv 38 wh yopracbdar, nal (oyyoomow. HeodrovOnoev éavr@ éyduevos tot iarodetyparos Tol éxi tév kuvav, Kai TO ex’ élxe(vov avpBaivov apacdyuevos abtois yevéao bat. “Oamep iS supra p. 387,

14>, ’€v dpyai — eivar: P, fol. 176%; V, fol. S41. 14°, Kai dweidy — xal @now: P, fol. 177; V, fol. 241%; Gord, p, 166 (P. G., 684 B).

10 dvedi{ovow Cord i%efom. Cord 146 re BotAy caiom. Cord 1574 CP Cord. 15. “Owep ava — «apg: P, fol. 177; V, fol. 241v; Cord, p. 166 (P. G., 684). Q1 yap) én Cord 92 of om. CV 9A dewepidvrev CV. 16. “Heodov@ncev — dtaredeirwoav: P, fol. 177; V, fol. 248; Cord, p. 167. 2 xuvév] xoway CG dpapeves C.

Ae 7-8 (p. 310, 1-2): Consume in furore, ut non subsistant. 16 (p. 310, 9-16): Adsecutus est adsumtae conparationis colorem, et quod canibus uidemus

accedere — ut esurientes totam peruagentur urbem, cumque quo expleantur cibum inuenire nequierint, ad latratus se ululatusque conuertunt — hoc istis eueniet, ut mira calamitatis specie intabescant.

PSALM 59 7719 In wrath of consummation, and they are not to survive. He means in the

wrath of God, relating this to the above, so that will be reported has general application—that 1s, by the wrath of God consummation will be reported from consummation. He means, Their dead will succeed one another, so that

there is a report of the first to die and in turn an announcement of others, and after them a further message arrives. In this way God’s wrath will bring unremitting retribution and punishment on them until it utterly destroys and annihilates them, so that they neither survive nor exist. They will know that God is Lord of Jacob and of the ends of the earth: since they often taunted us for not being granted your protection, and for this reason in particular they had no qualms about hatching plots against us, they will discover through retribution that you are Lord and master not only of us, but also of all the earth. For this reason assist us as you wish, and punish the wrongdoers as much as you please. He brought everything back logically to Do not kill them, and then he resumes the curse against them from above, saying Jn the evening they will return, they will be as hungry as dogs, and will prowl around the city. What he had said above in cursing them, this he resumes here as well after showing them to be deserving of punishment. Since it is therefore not possible to spare them, he is saying, though they now pay you heed but would forget

you if they died—on the contrary, they are ungrateful and will recognize their duty only through punishment—let them therefore suffer just punishment, and by being struck with punishment from you let them howl like dogs roaming the city at night time. They are scattered for feeding; if they are not satisfied, they will growl (v. 15). He was consistent in use of the example of the dogs and in praying for the curse to befall them: Just as | when they are

780 THEODORVS MOPSVESTENVS yap €keivot pyow, OTrav bro TO Apo KaTéyovTal ClacgKiOvavTa KaTa THY

wodW ClepevvwpeEvat Ef ov Tis avrots evpeOety Tpopy, Elta érelway jaye evpetv Ovvnbaow pyre arokavocwsw eis Képov Tis Tpodys, yoyyuopots Xpovrat kai odoAVYyais wpvopevot THY KaTEYOVaUaV aUTOUS EvdEiay, OVTY Pyotr

kai qurol dwackopmicOyTwcay év TH Of ate Kai woTEep UO Ayou THs 5 cuupopas miecbevres Kai pydevos petacyetv Kadov cuvyfévres GAoAryais kat Tats pwvais Thy KaTéyovoav avToUS Tywptav CeKvuUvTeEs ClaTeAE(TWCAY.

ga 8 oy ® 4 . & # € ~ %

174, “Kyo d€ goope. thy Savauiv cov "Oowep amd roti éxeivev tpdmov detxvvaw a€ious ovtas tywptlas, oltw Kai éavtov a&twv évta Tuyetv Ths mapa gov ditavOpwrias Kai ovuyaytas arb Tev mpatTopévev Ceikvucw. 10 Thv o€ peta waoys icytios pnoi mapa cov yryvopevyy eis nuas BonBeav,

% % a ? % « . om &

ravtnvy buvev dwaredéow.

17>, Kat ayxruacoun to mowt ro 2265 cou, Kai 6pApov cianotapevds pnow, ae THY pwynv THs eis nuas cov pPravOpwrias peta wohAys peOeEo THS EUPpOoVyYs, avTi TOU peT EvppooUVYS Duvyow GoU THY Eis Huds yapw. 15

[Zed Or éyevnons avtAntoe pov zat xxtaguyh pou év Aueog Ghi-

> & o 3 4 x % om we om re

yso:. Eredy eBonOyoev por év TH Kaipm tev | KaKev.

188, Bones pou, cot pare. Ered yap adds ef 6 repio@ wv pe awd TOV KAKV, TOL TOUS UTED THs YaptTos Uuvous OiuKatws aTrodwaw.

18>, (O @eos xvtiknztTwPS Mov st, 6 @zdc wou, To Zrsdg pov. Li yap 9

pov BonOos, cv pov kai dravOpwria, wap’ ob wavros dyabot thy améAavow C€yonat.

L ura] éxri CV rot om, Cord 2 era] ef © 4. ddodvypots Cord 6 xai] kav GY,

174, “Oowep — ctarekéow: P, fol. 177%; V. fol. 2492; Cord, p. 167. 9 ard C 10 vnvediav tekéow CY.

17°, Kai op8pov — ydpw: P, fol. 177%; V, fol. 249. 17°-4, "Greedy — xaxdv: P, fol. 177%: V, fol. 942. 18, ’€wedy — drodaow: P. fol. 177%; V, fol. 249. 18>. Zu yap — déyonar: P, fol. 177%: V, fol. 242.

Ae 17 (p. 310, 16-23): Lleratur autem sententia, ut et iUlorum meritum meretur (uel expraematur add, in marg.) et postulantis disiderium, per quem hoc adceleratur ulciscentis effectio. Ostenderat illos dignos esse suplicio, monstrat se nunc dignum esse praesidio. 17> (p. 310, 94-27): Pro celebranda memoria bonorum tuorum, matutinus gratificator misericordiam praeparabo tuam. i7e-4 (p, 310, 28-29): Adiuuasti quippe me in tempore malorum.

PSALM 59 781 scattered through the city when in the grip of hunger searching for any food for themselves, and when they fail to find it and to have enough food, they fall to growling and howl for the need they feel, so too let these people be scattered by your threat and feel the pressure of the catastrophe like hunger, unable to share in any good thing, constantly betraying by wailing and crying the punishment gripping them.

But I shall sing the praises of your power (v. 16). Just as he shows them to be deserving of punishment on the basis of their behavior, so too he shows himself worthy of receiving from you lovingkindness and aid against the villains. With all my strength I shall continue to sing on this theme, the assistance coming to us from you. And I shall rejoice at daybreak in your mercy: rising at dawn, I shall ever with great happiness share in lovingkindness from you—that is, With happiness I shall sing the praises of your favor to us. Because you have proved to be my support and my refuge in the day of my tribulation: since you helped me in the time of trouble. You are my help; I shall sing to you (v. 18): since it is you who saves me from trouble, to you I shall in justice render songs of praise for the favor. Because you are my support, O God, my mercy, O my God: you are my help, you are my lovingkindness too; it is from you I receive enjoyment of every good. |

782 THEODORVS MOPSVESTENVS PSALMVS LIX flepi rav avtrov dwAéyera Kavtaiba 6 paxdpwos Aavid ws éx xpoowwou tov MaxxaBatev oupyoupevew ev tas idtas OAdfets, airovvrwv 0€ Kai tyv wapa tol Qeot pravOpwriav, adda kai ws Ort TevEwvTa moTEVdV5 tov. Tots 0é oynjpact tis Omynoews TovTOIs Keypnuévos 6 paxdpios avid éri Tav TolovTwv OyAOVETL Ta EgouEva WpodyTevov eye.

88, 'O Ord, &rbom Apts nal xaletr[Y¢ Aas. Maxpav ceavrol mwemoinxas nuds, yepioas nuas Kai aTooTHOUas THs Tapd Tov Wpovotas, Katéawacds Te nuas amo woAAys THs dys, eis atystav EMeiv wapecKevucas Kal aro 10 WoAAWs evrpayias eis peytoras cuppopas. Toiito d€ aepi rob Oeod, ovy ws Twomoavros Néyelt, GAAa tH ovyyeépynow ouvyOas avTi wpa&ews TeGecus.

B>, ‘Qpyisbns wal @utsipnaxs Aud. ANA’ ei kai Ta’ta nabeiv ovveyopycas, ov piv évapyKxas tots Kkakots, dguraryy thy rapa cov pidtavOpwwiav npiv jwapeyopuevos.

15 49, Zuvdceious thy yiv xai suverdoxcag abtiv. [iv évravda déyet THY Tis éwayyeAias, avti toi Eis rapaynv cai OdpvBov npas xatéornoas TE wAnGe: tev Kaxav, — THY Yiyv 66 eiwev WoTe Ceigat THS Tapayiis THY értTaow, woavel waons avrys avyKxwnyfetons.

4>. "Inout tH ovvtptumara abrhs, Or. goxdedOy. ‘Eaeiy ta a’rav waby 2 avéhaBPev emi THs Yyis, TH Oiketa éypnoato axoAoviia, Kai Ota TOUTO, wOavEl flept +rév abray — Aéyer: P, fol. 178%; V, fol. 943.

3°, Maxpav — reGemos: P, fol. 179; V, fol. 948%; Cord, p. 178. 7 éavrot codd. Cord. $B, ’AAN’ ef wal — wapeyduevos: P, fol. 179; V, fol. 2438"-944; Cord, p. 179 (P. G.,

684). 14 waparyspevos CPV. 42, [iv — aovynwyGeions: P, fol. 179; V, fol. 244; Cord, p. 179 (@anon.). 4, "Exeid; — ovnsopds: P, fol. 179°; V, fol. 944; Cord, p. 180 (P. G., 684-685).

Ae Argumentum ps. LIX (p. 311, 7-10): In Machabeorum tempora etiam istam diregil profetiam per occasionem eius negotii triumphique, quem prouenisse et praesens titulus loquitur. Cf. Pssupo-Bepa (792). 10-11 (p. 311, 14-15):

Hoc autem permisione, non intentione tua factum est. 3° (p. 311, 18-22): Verum etsi indignatus, talia nos sustenere permiseris, non tamen in ipsis calamitatibus nos relinguisti, humanitatis tuae uidilicet opem nobis celeriter conferendo. 4* (p. dll, 93-04. 26-98): Repromisionis scilicet... possuit, tamquam irascente Deo regio tota fuisse concussa. 4” (p. 311, 29-31): Ordinate et figurate eius nomine medicinam postulat,.quam dixerat fuisse commotam.

PSALM 60 783 PSALM 60

Blessed David speaks here, too, about the same things from the viewpoint of the Maccabees, recounting their tribulations and also begging God’s lovingkindness, believing as well that they will attain it. Using these forms of _ composition, blessed David clearly prophesies what will happen in the case of such people. O God, you repulsed us and destroyed us (v. 1): you set us far from you, cut us off and removed us from your providence, depriving us of great glory and causing us to come into disrepute, into deep misfortune after high prosperity. Now, he does not say this of God as the cause; rather, as usual he cites the permission in place of the action. You have been angry and had pity on us: even if you also allowed us to suffer this, you did not actually surrender us to the troubles, providing us instead with lovingkindness from you without delay. You have shaken the land and disturbed it (v. 2). By land here he refers to the land of promise: You have reduced us to panic and alarm with the multitude of the troubles (mentioning the Jand to bring out the extremity of the panic, as if the whole of it were moved). Heal its rents, for it has been shaken. Since he applied their sufferings to the land, he followed this line of thinking, and consequently, as if | on the basis of the extraordinary degree of

784 THEODORVS MOPSVESTENVS amo HS UTEpBodis TOU TYaGETLOD THs yijs TuvTpiBelons Kai CradvOetays, —

ovtw pyot Oeparevorov avtis t% suvtoiuwats — iva ety “las ypav ta

ewoinoas. ® Kaka, Kai Geparevoov ta maby, kai diéAvoov Tas cupopds.

5®, “Ederkasg rt haw cov onde ex. Hlo\A@v Huds yaXerev weipav AaABeiv

>, "Exotisag Audic atvov xatavicens. Karavueiv Aéye TO ep GT@O?Tote modypatt wabeiv | trav yruyyy, otrws dtav Aéyn TO Maczichncay uai

0» xatevoyncay, TovTéoT droTUYyOvTEsS TOAAdKIS Ode OvTws Erafov THY

Wuynv, ovce Katéyvwoav éavtwv. Towirdv éorw Kal TO “A déysts év tals nasdinig Spdy, emt tals xolray Sudv xataviynce, rouréotw “A BovreveoGe 10 Kata Olavoiay, eb Hovytas Gvtes év TH KAtvy AOYyWTdpeEvol KaT&yvwTE éavTOV

kai petapeAnOyte ép ois cerpagacbe. Ovtw xai éxi tis Lovodvvas epi tev mpeaBurépwv pyoiv bri sateviyqsay TH xacdia, rovtéotw exabov ér’ auth vio THs émupias ouveyopevot. Kavrava ov Katavuéwy Kadet tHv emtOupiav, ws wabos apxobv évepyatopuevov tH Wuyfh’ ws yap petapedeta Kai 15

Katavugis wpdypatos wdfos éumorei, kai ws ériBupta Kai épws yaderds, ovtas Kai aOupia mabos évepyd vera. Tov dé otvoy éri tis cunpopas dei Aeyet Kal THs Tiwwplas, dwd TOU Tov otvey wAElova dobevTa Trapdyew Tois Aoyirpous Kat wapaépew Kai tTHv wapa tov Oeo’ tysmwpiav éxtés Tot Kabe-

oretos epyafedOa. Toit otv gnow ott Twwptav nuiv éweveyOqvat cuve- 2% yupyoas, ovTw fev Cayihws wate CoKeiv eis aroyvecw Tis Tywptlas pETEyew, ovrw dé yakernvy ws wabouvs kai aBuplas avrdpKws wAnpodv thy yruyny.

6. “Edwxae tot: eoboumevorg ce anusiwow Tod guyety 270 mpOsMTOD v650v. “AAA” év péeow togovTev évras xaxév | ovK dijxas wabeiv, GoTEep 9% O€ onpety Twi ClaKxpivas nyas, oUTwSs ev péow~ TOV KaKOV OTPEPopLEvous aveEe-

niBovAevtous pudayOnva ewotnoas tijs Tav évavTiov éwtBouvdys. Tobto 6é 7-8 Ps, XXALV, 15¢ (cl. supra p. 186, 15-18) 9-10 ps. TV, 5b 13 Sus. 10.

1 cewpot Cord 2-3 auras -- Gepawevoov om. Cord. 68, [oA\A@v -— éroingas: P, fol. 179%: V, fol. 244.

3°, Kardvutw— yuyyv: P, fol. 179”; V, fol. 244"; Cord, p. 181 (P. G., 685 A 4-

B 1a). 9 ovdé] «cai GV kai om. CY 10 BotderGe C 11 dtavoiav] dea C [5 apxoiv om. Cord = 16 yadewov Cord {7 «aiom. Cord 22 wAnpoivra CV. 6. "AMA év péow —~ écrywpyoaro: P, fol. 180; V, fol. 244v-245; Cord, p. 182 (P. G., GBFCD), 26. anpeiov ri C,

Ae 6 (p. 3l1, 31-32): Vt malorum magnorum conperemus experimentum. 17-19 (p. 312, 3-8): Vinum Scriptura pro plaga perturbationis sepe ponit et malorum consternatione (— nem ms); seilicet simili effectu, id est afflictione, nos ita

nimia obrui permisisti, ut id in nobis, quod etiam ebrietas, uideretur operari.

PSALM 60 785 the quake striking and destroying the earth, he speaks in these terms—Cure its rents, as 1f to say, Heal our troubles, cure our sufferings, and undo the misfortunes. You let the people see your harsh side (v. 3): you made us experience many hardships. You gave us wine of compunction to drink. By compunction he refers to the soul’s suffering from any cause, as when he says, “They were rent asunder, and felt no compunction”—that is, Though often failing in their purpose, they did not take it to heart, nor did they condemn themselves. Similarly, “Have compunction in bed for what you say in your hearts”—that is, When you are at peace in bed and are reflecting, condemn yourselves for what you have in mind, and repent of your actions. Likewise also in the case of Susanna in regard to the elders it says, “They felt compunction at heart’’'— that is, they suffered in it for being affected by lust. So here, too, by compunction he refers to lust as productive of emotion in the soul: just as repentance and compunction for the offense give rise to emotion, as do lust and ill-tempered desire, so too despondency produces emotion. Now, he always speaks of wine in the case of misfortune and punishment, punishment from God causing one to be beside oneself, by analogy with the excess of wine causing the mind to be deranged. So he is saying, You allowed punishment to be inflicted on us, in one sense so liberally that we seemed to share in punishment to the point of despair, in another sense so harshly as to fill our soul sufficiently with emotion and despondency. You gave to those who fear you a signal to flee before the bow (v. 4): though we were in the midst of such awful troubles, however, you did not allow us to suffer; instead, as though distinguishing us by some sign, you caused us to be protected from the scheming of the adversaries when we were caught up in the troubles and without a plan to follow. Now, he says this | by analogy with one side often mingling with the enemy in times of

1. Pss 35:15 Lxx; 4:5; cf. Sus 1:10.

786 THEODORVS MOPSVESTENVS éx petapopds Ayer THv evavtiov év ToOis TWoAEuOIs TOAARKIS avapryvuLeven

Tots woAgutots, oitwes GAANAOIs Otddact onpeia Kai ovpPoda oiKetdTHTOS Kai yweoKovaw GAAnAOUS ev aIromyinoe TOU éxeivwv GYnmaTOS, ws pH aOpoav kai axpoaddxyntov brooréat Thy Tiywwpiav. Oi yap ToiTe mTotobv5 Tes del onpeidv Tt wavTws GAANAOs Kai ovvOnpa diWoaow, ws av pn ato Tis kata To wynpa Kowdrytos GAhyAoUs avTl Twv TroAeLiov avéAwow ’ onpeio O€ Tw yvwpiyw dtaxpivovres aAAnhous, PuAaTTOVTa pev THs KAT aGAAjhwv ohayys, wpatrovet dé peta waons adetas Ta CoKovvTa eis TOUS

wodeutous, —~ 6 04 womoal te Kai duvAdEacbat Eexetvovs ovy oidv te TH

19 oynpatt péev aratopévous, To oivOnua Oé ovK eiddras. Tovro obv gyow 6tTl Womep onueiw Tivi OiaKkpivas mdaons nuas éppiow THs Tap éxelvwv émtBovdijs, ws av pyte Ud THEW Pepopevow pare Ud Twos Erépou waGol-~

pev te dewov. Totto 0& xai ard tav kat’ Atyurrov daBov eitzrev, ort Goren onpeig twi TE Exi tev PAV aipati Ctaxplvas TOVTOUS amd TOV 15 Aiyuvrtiwv, tovrous péev aBAaBeis Ournpycev, exetvous 0é éripwpyoarto.

74, "Onws dv pucbdew of ayanntot cov. Taira dé myow éroiyoas bwép Huav TEV HyaTNpévev UG wou, iva nets atadheryapev THS Exeivov EmtBovdijs. Cita Kai evyopevos, 7>, X&sov tH deh:¥ cou xat éexdxovgov nov. ‘Eaaxovcov cai Bonbyoas » wepicwoov. Kai rpopytrevwv Aovrdv TO eaopeva.

84, ‘O Ged¢ eradnaev ev ta dyin airod. EdaAnoev, avti toi épOéyEato

kai anepyvaro. [o\Aayod yap Grav tt Aéyn epi To Oeov ws rwoieiv péddovros, tiOnot TH « EAdAnoev >» 4 « AaAnoE», waavel tov OQeot dikyyv {4 of. Ex, XII, 23.

lL évavriay om. PV Cord olrwves —~- GAgAovs om. CPV 3 éxewwyv Om.

Cord «as pa] defdnevo: GPV 7-8 ras... opayas Cord 6-15 cf. Paraphrasis (p. 172, 35-40).

7, Tatra — evydéuevos: P, fol. 180; V, fol. 245; Cord, p. 182-183, 3 (P. G.., D 11-18).

75. ’Erdxovcov — égéueva: P, fol. 180; V, fol. 245. 83. ’Edkadknoev — apooev: P, fol. 180%; V, fol. 245°; Cord, p. 184. 88 rot Geot om. Cord.

A® 13-15 (p. 319, 15-18): ... hoc etiam de Aegiptia liberatione constat inser-

tum (instertum ms), cum postes conseruandorum insignati sunt sanguine. 16-17 (p. 312, 20-29): Haec autem, inquit, uniuersa fecisti pro nobis, quos delegi

ate... 8 (p. 312, 24-313, 2): Sepe hoe uerbum ussurpat, ut dicat Locutus est pro Statuit atque firmauit; sic in sexagissimo psalmo primo: Semel locutus est Deus, Sanctitatem maiestatemque suam, quae inuiolata est, iurando.

PSALM 60 787 war, giving one another signs and clues to their true colors and recognizing one another from the similarity of their appearance to prevent their incur-

ring a sudden and unexpected retribution. Those doing this always give one another a sign or password to prevent by their shared appearance their slaying one another instead of the enemy; they distinguish one another by a sign, protecting one another from slaughter and with complete security achieving their purpose against the enemy, which it would be impossible for them to do and to avoid if they were misled by appearances and did not know the password. So he is saying, You rescued us from their scheming by distinguishing us with a sign, as it were, lest we suffer any ill effects from bows that are drawn or anything else. In this he referred also to the events in Egypt, the fact that God distinguished them from the Egyptians by the blood on the doorposts as a kind of sign,” keeping them unharmed and punishing the others. So that your loved ones might be rescued (v. 5): you did this for us in your love for us so that we might be freed from their scheming. Then he says, as a prayer, Save with your right hand, and listen to me: hearken

and save by coming to our aid. | Then he says, by way of prophesying the future, God spoke in his holy one (v. 6). By God spoke he means, He uttered and pronounced. In many places, in fact, when he refers to God being about to act, he uses “he spoke” or “he will speak” as if God, like | a king, is pronouncing, and things hap-

2. Cf. Exod 12:22.

788 THEODORVS MOPSVESTENVS Baciiéws aropawopevov kai ovTw TavTws yryvopevew ws Tpocérakev"’ oldv tote TO Axovsoun. Ti Andhoer Khoug 6 Ozd¢ ev TH 1d’ Yalu Keltevov, — paOnoouat tt mote wepi npwv awopatvera yevéobat, — ovtw kai év To Ea

& a % & Ed a % Rad Ed ef 3 fm Fi # $ > on > # wy Fs

TO Arnaz E\ad\nosv 6 O20:, avti toi amepyvato, kai ofda tt yevéoOa ravtus avaykn. Td dé tv t& xyin xbt08, dvti Tod dywiopatos aro eye, 5 aQvtTl TOU KaTa THs aywovvys aitol ehtkqeev, — Tovréstw "Qhowe Kad’

éavtov, iva deEn tis awopdcews TO apetdMetov, ws Kai év TH TH TO

"Ara, ouocx tv tO &ylm uov, ei tO Axvid Yelbooua. Ti dé roumcev w@powev;

8, “AyadArdoopar uxt Sixuepid Sines, To xyxddidcou.ne oby ws wepi 10 e adAeyet, # ¥GAA%avti%tov % * 2 . roujow" on ¥Kai%elpytat %péev AdovTws ; eavrov ayadNacOnva év TH EBpaix@ Kata TI oikeiov idtwua Tis yAwTTHs, dcapéatepov Oé yeyovev ev TH EMANVKKGO Cla was AeEews hpacGev. Bovrerai Oé eitreiv Gtt woA-

Ays avrots petadwaw tis evppoovvns, atrodwWovs avrois Ti oiketav ‘yay,

kat Tad avrnv dapepitev avrois, — awd yap toi pépovs nBovAnOy +d 15 wav onpdva’ ws ovv vo Twv dAAopiAwY TUTE KaTEYOMEevYS, HTOL TeV

weptoiev 4 tov Ayridyou otpatnyav, awodwéas hyoi Tous trokepious Kai

aedouevos ar’ adtav wadw tHv yiv arodwcw vuiv Katapepioas avrny. 8, Ki thy xorrddz téiv oxqvev dtayetphom. “Erepov Adyet té7ov ovTw kadovpevov. Errewn yap iv éorw Tev THY "YAV AapBavevtev pétpw tav- %0 tyv dtrapepifer Oar Kai dtadayyavew, — olov d4 Té yeyovds éxi Iycot tot

? $e *% x eR PF * on 4 “ F F ” £ # % & ¥ % % %, % % F ~ we

Navij, ore petpyoas Oveidev avrois tHv yiv, — TodTé myow ott wadw avTHv AaBwv avrois arodwow Kai wadw avdtiv déAw Kata pétpov wate veneer Oat THY idtav éxacrov ywpay.

99, ‘Ev.dg gore Pxx4d, xxi ends tote Mavacoy. O Pxd248 rdaos dori % tis TadiAatas mAnoid§ev paddov to AiBavo, Mavaccis dé 4 pudy. ‘Os odv bf Ps, LXAXIYV, 9 4 ps, LAL, 12 8 pes, LAXXAVIUL 36 21-33 los. AVIT, 5.

2d") wa’ CV 5-6 ef. Paraphrasis (p. 173. 9-11): To yap is 28 ayttee abt03. avrt roi ‘Os yppowe tH aywerytt atrot Aéyet. , 8, To dyalktacope -— airiv: P, fol. 180°; V, fol. 945°; Cord, p. 184-185. 13 év 1 EhAnvix@] 7rd EAAnvixdy CPV 18 dx’ om. CV univ] rovrois CPY. 8°, “Erepov Aeyer-— yopav: P, fol. 180°; V, fol. 245°. 2% perpicas Gs pepioas V. 9. ‘O Fadaad — oyipa: P, fol. 181; V, fol. 246; Vat. 1492, fol. {11° f@non.);

Cord, p. 185 (anon.). 25 a Tadtaad om. CV. Ae 8 (p. 313, 8-13): Alium locum regionis ipsius nominauit, quem ereptum gentibus restituam iuri meorum, ea condicione possedendum qua dudum ab lessu Naue fuerat distributus. 2-26 (p. 313, 14-16): Galath mons est in Gali-

lia, uicinus est Libano. -- .

PSALM 60 789 pened in the way he ordered, as, for example, in Psalm 85, “I shall listen to what the Lord God will say”—that 1s, I shall learn what he pronounces will happen in our case; likewise in Psalm 62, “Once God has spoken’’—that is, He has pronounced, and I know that it in consequence it definitely will happen. He says in his holy one, meaning “in his holiness”—that is, God spoke in his sanctity, meaning, He swore in his own name, the purpose being to bring out the permanence of his pronouncement, as also Psalm 89, “Once and for all I swore by my holiness not to be false to David.’* What did he swear to do? I shall rejoice and divide up Shechem. He uses the phrase I shall rejoice not of himself, but to mean, I shall cause them to rejoice. While it was stated this way in the Hebrew by a linguistic idiom, it proved to be expressed with less clarity in the Greek in one word.° His meaning is, I shall communicate great happiness to them, restoring their own land to them and in turn dividing it up among them (intending to suggest the whole by mention of the part). So with the land occupied by foreigners, either by neighboring peoples or by the generals of Antiochus, I shall drive off the enemy, remove the land from them in turn, and restore it to you, dividing it up. And I shall portion out the valley of the tents. He refers to a different place bearing this name: since those occupying land portion it out and give lots by use of a measure, as in the case of Joshua son of Nun when he measured and distributed the land among them,° he means here, I shall take it again and restore it to them, and divide it by measurement so as to allot everyone their place. Gilead is mine, and Manasseh is mine (v. 7). Gilead is a place closer to Galilee than to Lebanon, while Manasseh is a tribe. So | with these places

3. Pss 85:8; 62:11. 4. Ps 89:35. 5. The Greek, in fact, reproduces the Hebrew exactly, except for the addition of the copulative. 6. Cf. Josh 18.

790 THEODORVS MOPSVESTENVS

g % Fa # % % % ? ¥ 7” # % om

ToUTwy TO WodTEpov wiro ToUS GAAOdvAOUS OVTeV THY TE TOTWY Kal TeV

avOparuv, — oi péev yap edovAevov, of 0é KaTelyovro Um éxElvwv, — TOUTO

gnow ott ovxért Eota érépov 6 Tadadd* apedwv yap avrov tev ohepiwv Kai wad ésov tromcopa. AA’ ovdé 6 Mavacars érépp dovdevoet’

#3 % % Ae, Ed ¥ %BovAetat % ondéaeeiretv % Tt# Kai pmtas%awah5 dmwadka&w yap$avrovs THs Covketas. AadEw tol dovAevew trois éyOpots Kai Tous mpooyKovTas vpiv atrodwce témous, Kai eis TO apyatov vuds awoKxatacTyow oyHpa.

ron € ot % oe & Fo ~~ % mF

9c. “lotdas Packets pou. LUupayos TO Based pov « [potdoowv Epos » Aéyel, wate OnAov eiva Gtt TO Mov te lovdg émtovvijwrat Kata Clavoiay, 10 év péow tol Busidsug mapeyKepevov, iva n lovdxs pov Gacdsug. lovdas ce & £h . # id ondduAn an oy é avadwoet .¢ “% Tous F* pyow 6¢énmos Basded:, iva 3° etry *g H rob; lovda madw e& adtijs Bacivets. Ac’ GAwv dé Aéyet Gtt Ta apyata tyiv wadw amodo-

. F ro gs » § _ # al s lobe te “Todd m8 Onoerat.

10%, Mad AsGng vHs EAmidog pov. Oi peév oixeto’ pyow ev TovToIs, 6

15 dé Max ri; To évavriov év tra€er pot A€Bytos eotw. O yap L2vpos rb

% me ¥ 9 al 3 ¥ z x & R % cas

Bng THs Amides pou ovtw gyciv Acxdvn THs xavamaTHCEDs (Lov, TOLOITS tt eixeiv BovAdpevos Ott womep év Nexavy ivatia BadAOpeva vO TeV WwU-

vovtev Tateita, oltw dyoiv kataratnow tov MoaB. Totro dé cat 4 axoAovOia deixvuew BovdAcpevov eiety TOV mwpodyTny.

om1)a Td LRew weefoytra eo Pm. & me z pal ete: vataperapo¥ f 06 4€Bns tows _ 4 Tov EBpaiwv jugon th pwr KadovvTev

om oon ¥ F 4 a, : # ? &

Tepa Tav Taka év pukpotépas Tots A€Byot wAvvevTeV TE Kai KaTaTrAa-

é % tae inaria. # ~ Td &S FS is pov % Kal ove, game wov ah oovdév o Xdtarovvrwy dé ermides xatanatassas pepe’ tolTo yap Aéyet TO EAnidos pov. dvti tod "Oowep éATiw eis wépas ayOa. Tt yap av érepov ein 7 TO tTyewpyOivai tous EyOpous; 6 kah@s aadpe% otepov 6 Lupos épunvetwy xatawatyow éxddhecev, TH Wods THY EBpatoa

éyyutntt paddov cuveival te Kai cadyvica to AeyGev cuvy Geis.

l re] rove GC 9 3 dora: om. CV dds Cord. 0°, Séinpayos ~-- dwodoOyaerar: P, fol. 181%; V, fol. 247; Vat. 1492, fol. 112

(anon.); destderatur C. 10 4] wat add. 1499 12-13 avadobncerar 1499. 10°, Of pév oixetoe —- duvyfeis: P, £. 181%; V, fol. 947; OF pév-—— 19 xwpogyrny

affert Vat. 1492, fol. 112 (anon.); desideratur C. 16-18 ef. L. (p. 176, 42-43): Moa xarararyya éorat as 6x2, dv @ wAdvouct ta inaria et Ps.-Tasoporus HeERACLEENSIS (Vat. 687, fol. 90"): AdBura yap évrai@a roy dAexdvyv Aéyer, év 9 Ta aria waretrat.

Ae 2-3 (p. 313, 16-19): Hune quoque non sinam sub aliorum diutius potestate

consistere, neque Mannasse externis dominis seruire cogetur. 10-12 (p. 313, 45-314, 9): Ac si diceret Iudas aulem rex meus regnauit; ex se (uel eo add, supra) semper principes profert: prior status ei ex toto reddetur. 15-18 (p. 314, 4-8): Ebreus Moab olla lauacri mei, Sirus Moab albeus conculcationis meae, ac si diceret: Sicut in alueo (albeo ms) uestimenta a lauantibus conculcantur, ita ego subieciam pedibus conculeandum Moab.

PSALM 60 791 being formerly subject to the foreigners, both the places and the people (some being in slavery, others held by them), he is saying, No longer will Gilead belong to others, for I shall take it from the enemy and once again make it mine; Manasseh will not serve others, either: I shall free them from slavery. He means, I shall also free you from serving the foe and restore to you your proper places, and return you to your former condition. Judah my king. For my king Symmachus has “my commander,” so it is clear that my has been attached to Judah in keeping with the thought, and placed between it and king, giving Judah my king.’ He is saying, Judah is my king, in the sense, The tribe of Judah once again will provide the kings from its members. Overall, he is saying that the ancient regime once again will be restored to you. Moab basin of my hope (v. 8): while the others will have their own place, what of Moab? On the contrary, it is in the role of my basin. The Syriac, in fact, for basin of my hope says “dish for my treading,” meaning something like this: Just as garments thrown into a dish are trodden on by the washers, so I shall tread: on Moab. The movement of thought also shows that the author intended this meaning. Each of the Hebrew words speaking of the ancients washing and treading the garments in rather small basins refers equally to the word basin in a single term. There is no difference between of my hope and “for my treading”: this is what of my hope means—that is, It will come into effect just as I hope; after all, what else would it be than the foe being punished? The Syriac did well to bring out the meaning more clearly by referring to it as “treading,” and by the closeness to the Hebrew it is capable of helping the reading to be understood and clarified. | J shall

7. The argument deals with the form and position of the pronoun in the Greek text. We have no comment from Theodore on the next phrase, “Ephraim the strength of my head,” where the Lxx “head” does call for (and from Theodoret receive) some comment.

792 THEODORVS MOPSVESTENVS 10>, ‘Exit thy Douustay txtev to trddyue ov. Toito paktota BeBatogis €oTL THS éppnvetas Toll avwrépov" toito yap Aé€yet Gti Kai éwi Téovpaious 7 bn6dnes pov éxtevd, dvti To Kdxeivous UrordEw Kai Wo yelptous womoapevos Kai wowep vd Tous wdédas Badov Katanatyow. MwaBiras 06 Aeyet kai ldovpaious, éwedn ovTot padiata TeV TeptotKoUVvTeV EYOpaivovTes 5

avtots dei kai tore wAeiota cteAyKav atrois Kaka, ovs Kai KpatnoavrTes vatepov avtapKws éryswpncavto. Taira eipnxas as éx tou Qeot, dt éAaAnoé Te Kai wouoew brecyeto Kai Pavpacwrata, ypnoapevos TE oO YynpaTe

ws av tot Qcot eirdvros 611 [lakw awodibom thy yijv, wad avtiv eis Katoikyow pepigov, tH Baciela TO Typa arocWam, TO OTPATO | THY 10 mwahaav isyvv Tous évavrious Timwpovpevos, axkohovOws éavtT@ ws eK TpoO-

ceérou tev MaxxaBatwy dnow °

10°, ‘Evol 2\Acgudot Snetaynoay. Touréoti, een ravtra 6 Qeds dtreyvato Kai éxnyyelAato expatyoa tév addAogvdwv. 11%, Tig am&zer ws sig modtv meotoyhs; Modw meosoy Hs hyot thy o@ddpa 45 wepteyonevyy vrd Tetyous aapadois, Kai avertBovAevTOv ovGAaV Ota TOTO

trois woAdepios. Tis yap @naw érepos otpatyynoe pov tots woAepios Kai wpocaget me wodeow dyupais; 11>, Tis odayyos ve tag tHe Moupaias; Tis dé pot xai uéypt trav ‘Tdovpatwv otpatyynoe; OQ rHv ddov virodeKvis Kai tpobupdTEpov eis TO Trohe- 20 peiv épryaCouevos.

124, Ovy: 60, 0 6202, 6 LT OTLILENSS Hinre ; Kal UTOKPIOW avayve-

atéov, avti tot My érepos pot traita mapéEea; Ovyi dia cov pyat rovrev atwokavaw Kai kpatnow Tév évavriav; To dé xn%Ze Kal OSnynee. copa-

ties éxi toi Qceoi ws wporyoupevou Kai otpatyyotvTos Kai wavta oup- 5 wovobvTos eliev KaA@S.

10°. Tofro wddwora ~~ MarxaBaiwr oyoiv: P. fol. ISi%; V, fol. 247; Vat. 1422,

fol. 119 (anon.). 2 dvwrépw 1422 3 uwordEa V5 éyGpaivovres] éyOpav 1422 6 dé. avrois] avrovs Vo 7 érinwpncara 1422 9 wadw om. 1422. 10°. Touréoriv — ddrAogptAwv: P, fol. 181%; V, fol. 247.

11, [lokw —~ éyupais: P, fol. 182; V, fol. 247°. 12°. Ka®’ vwoxpurw ~~ xadtas: P, fol, [83°; V. fol. 247-248; Cord, p. 190.

Ae 1-6 (p. 314, 9-14): Hie uorsus superiorem expossitione inlustrat. Cum Moabditas contritos insultantibus plantis conculcauero, etiam in finibus Idumeorum progeediar; hae enim duae gentes potissimum in Iudeos ex professo inimicitias exercebant. 20-21 (p. 314, 20-21): ...tamquam iteneris dux et laborum particeps. 93-24 (p. 314, 21-23): Interroganter legendum est Numauid alius quispiam haec mihi uniuersa contribuet?

PSALM 60 793 stretch out my shoe upon Idumea. This is a particular confirmation of the above interpretation, his meaning being, Upon the Idumeans I shall stretch out my shoe—that is, I shall subject them as well, making them subservient, and I shall tread them down by casting them under my feet, as it were. Now, he speaks of Moabites and Idumeans since it was they in particular of all the neighboring peoples who were always hostile to them and at that time devised most troubles for them, though later they got the better of them and punished them sufficiently. He said this on God’s part, as it were, that he spoke and promised to perform even miraculous things, and adopted the point of view of God saying, Once again I shall restore the land; once again I shall divide it up for occu-

pation; I shall restore the trappings of kingship, punishing the adversaries with the military force of old. He now proceeds to speak on the part of the Maccabees in keeping with his own line of thought: Foreigners were made subject to me—that is, Since God made these pronouncements and promises, I gained control of the foreigners. Who will bring me to the fortified city? (v. 9). By fortified city he means the one encircled by a secure wall, and hence impregnable to the enemy. Who else, he asks, will be my leader against the

enemy and direct me against walled cities? Who will lead me to Idumea? Who will be my leader even as far as the Idumeans? It is the one showing the way and making me more enthusiastic about fighting. Ts it not you, O God, who repulsed us? (v. 10). It is to be read as if taking a part, with the meaning, Surely no one else will provide me with this? Is it not through you that I will enjoy this and gain control of the adversaries? The verbs will bring and will lead were well put in describing God in corporeal manner leading and directing and struggling with them. | Will you not go out

794 THEODORVS MOPSVESTENVS 12>, Kai obx sedeton, 6 eds, év tate Suvdpecty jpdv; Kai rovro cab’ vmdKptaw dvayvwotéov, TO Oé Xb Kata Kowow vontéov — avti Tov Ovzt ov

6 amwodpsvos Aude, ob uxt eehebon ev tats duvdusow hydv; iva ety Ste Xo xai wabeiv cuveywpyoas, 6) Kai éwapuvets Kai cuppaynous’ To "yap 5 év tatg Juvaueow Aeyet avti tou aby tats dvvapect, TO EY avTi TOU « oUV >» cuvnDes xeypnpévos xavravOa. Avvdpets 0€ Aéyet Tas oTpatias, emweton TeV

& os mo, : am e #8 y ? we on

wokepovvtwv H OUvapis Ev TO OTPAT@’ OTH O€ Tes Kat pEypt TOU viv EyeTat

wapa tois woddots. Tovro obv dyow btt Ov ovveSedevon nuty wodepovat Kal Cuppaynoes Hpiv; 10 13. Abs Atv BofPerav éx Oribsus, nxt uataiz cwtrola avOpmnov. Ovxoiv gnaw éredn oby érepos 6 BonGetv dvvduevos add’ 4 | MOvos auUros, yapt-

2 &% % a Fs . # > e oh x % #

# & # 4 » é on ¥ # * # TB%

oduevos tiv wapd aov BoyOeav dwddAdAag§ov tis Kateyovons Ovnfrews* obdé yap otév te wap’ avOpwmou BonOaav éxdcEacOat, éredn patatov Kal Kevov

To wapa dvOpeinov cplecba mpocdoxay, wavrwv avOpameav acbevav Te 15 dvrew cai Bonbelas THs wapd cov dEeopéven.

148, Ev +O Ged zovicousy Sivapw. “Ev yap tH off Bonbela pyoi Kai cunpayla carpa€oual tt duvatév Kai iayupov Kata TeV Wolemtey.

3 s 4% 38 & FP ewe i £

142, Kat aortas eZoudzvaaer rove DriBovtas Aus: Adrds O€ kai Tipwpncupevos, TO pndev awopavels Tous viv nuiv ToAEuEiv Teipwpevous.

20 PSALMVS LX Ta xata BaBviwva rpoayopeve viv ovta tov yradyov expovev, woavel aitouvtwv éxeivev TUYEly THS TOU Qcov Bonbeias, 6uot kai tiv énavodov mpotmia yvouvpevos. 12>. Kat roivo -——- cunpayyoes nutv: P, fol. 182°; V, fol. 248. 3 2U wai K. tT. .

Cord, p. 190 (anon.). 4 cb cat 2 Lj ot 6 Cord = 78] 6 CV 7 ws om. CV rou om, CY> 13. Ovdxotv —~ Seonévav: P, fol. 189°; V, fol. 248; Cord, p. 190. 14°, ‘Gy yap -—- wodeniov: P, fol. 188% et V, fol. 948 (anon.).

145, Abris ~~ weipwudévous: P, fol. 182”; V, fol. 248. Paraphrasis (p. 175, 95-27): Ta dé raév duvactevévtwv éEovdévacis duadéyerat wat To pndev eivat.

Ta xara — xpoimiryvoipevos: P, fol, 183; V, fol. 248%; Cord, p. 198-199.

Ae 18 (p. 314, 27-315, 3): Proinde quia nullus est praeter te qui ferre possit auxilium, tuum (uel tu add, supra) confer adiutorium, cui nos confidere praestitisti, quando uanum et inane est opinari quod homo possit dare salutem. 148 (p. 315, 4-5): Tuo auxilio potens ero et magnum aliquid aversus hostes efficiam. Argumentum ps. LX (p,315, 7-11): Ex persona populi in Ba-

bilone possiti el pro libertate sua deprecantis psalmus iste conponitur: qui tamen spem nutrierat reuersionis in patriam. Cf, Pseupo-Bepa (798).

PSALM 61 795 in our forces, O God? This, too, is to be read as if taking a part, and the you is to be understood generally in the sense, Are you not the one who rejected us, and is it not you who also will go out with our armies? In other words, You who allowed us to suffer, you are also the one who will assist us and be our ally. By in our forces, in fact, he means “with our forces,” here using in as usual for “with,” and by forces he means “armies,” since the force of the attackers is in the army, as is the usage with the general run of people to this day. So what he means is, Will you not go out in battle and fight with us? Help us out of tribulation, where human solutions are worthless (v. 11): So since there is no one else capable of helping but you alone, bestow on us your help and free us from the tribulation besetting us. It is, in fact, impossible for help to come from human beings, since it is futile and idle to expect to be saved by human beings, all human beings proving weak and needing help from you. With God we shall exercise power (v. 12): with your help and assistance we shall do doughty deeds against the enemy. And he himself will reduce our oppressors to naught: you are the one who will wreak retribution, and will render useless those who now try to war against us.

PSALM 61

In uttering the psalm in these terms he now foretells the situation in Babylon, as though they were begging to receive God’s help, and at the same time promises in advance the return as well. | Hearken, O God, to my peti-

7196 THEODORVS MOPSVESTENVS

“ » on ‘ ie & f sd ye ap ; P F4 & Be # $ om ¢ : #

2. Eteaxougov, 6 Oso:, THs Jefoews sou, mosses TH moosevy7y wov. Kai weOG7ES Kai akovooy, TovTéoTi daxoveat | got peAnoatw.

33, Ano Téiv meoutuy THs Ys woes ce exduoatx, [léoara tis yas awoh-

*yhmr # % F & oo i, a € a ~ = ~~ ~ ® a .. a $ * _¥. # %& % ee

Aayot éxetvaAeyet Aéyer néoy ta BaBunrG ikai flepoidos, TH you éxetva ta ta pepy ta BbapudAwvos Hepoidos,woavel wcavel weds wpos THY

yiv tys é€mayyeNas woppw TE OvTwY Kai jUKpPOU Oeiv mpds avTots tois 4 Wepact THs ‘yHs* Ett Tov pyatv ev TH aiyuahwoig TvyYavev Kai €v Tats

cuupopais éFeradcpevos, é8dnoa mpds oe.

al ae * . & j Pes Poe sO eis

. « UE . ? ‘ :d , I ? id pera "A S . ~ ha an SE ae — ns oe ‘ ao : 3, "Ey tH dandidon thy zapdiav uov. Liupayos "Ey tG adcuovetv

pnow’ adda capéotepov pev Lvppayos, évepyéotepov dé of O' Kai éuavtxwtepov. Adnpovety pev yap Kai émi tois pupois Aéyera, adxyndtav 10

Me % E om ¥ 4 : an ym an nm

a& ; #9% ; . om ? Edwo; *Faoo# e¥ yy +" 8Sd ¥

Oé émwi Tots peydAos mavtTws, oTav ou TO w?wARGOS TeV KaK@v AoLTdV wr

ev peom Tis TepttauBaverat amwayopeler mods adta. Ev pécois totvuv

Vf ee ae} tage .. ae

pnow wv tots Kkaxois Kat ovxert pépew adra oids Te wv, GAN’ womTeEp aKH-

Ougas mpos avta, éBoyoa tHv oF aitotnevos BonGeav.

3c a an eee emmerpav = 2émi . 8tis on 7 ~déyet # swoA%15. Ev7néteg Syosas us. Thy dopadelas

:ysf%¥ *~ # * & > 8 ey mm om te, e x¢ % 5 $m é * # con F %, * Ed om on ¥ ? 2 oe

Aayot. “YyrnAdv pe toivev pyot xai éwido€ov érotyoas, nod Kal dogaAgtav fot yapiodpevos tH Tapa cov Bonfleta, oate pnoe extadary CoKetv €ivat THY yapty.

44, “Qdnyqsas ws, ort tyevt fing Ghats uov. Kal povovov yi €v édnyou

Fd x cs % o. BR & 6 oe Re,

taget katactas éemaviyyayes els tiv yyy ths emwayyeNas, OKadtaTda ye Xpn|odpevos, érein Kai wapd wou totto nAwdov, olK Eywv GAAHV TpoTX& FJ om OoKiav THS yuptTos.

# ts # s . $ % . ; % ; ans ks Fa . ¢ ¥

4», Uooyos igjucs 276 REOCWTSY 2/9005. flupyov Aéyet tH agpadetay,

amo tov wokAnv aodadetav ard Tav Tipywv wpoueival Tols TE Tetyeot 2. Kai wpdoyes -~ nednoarw: P, fol. 183; V, fol. 248°. $8, [lépara — apds oe: P, fol. 183%; V, fol. 248". 3>, Luupayos —~ BoywPaav: P, fol. 183°; V, fol. 249; Cord, p. 200. 9-10 dvepyérre-

pov— ene.| éaavrixwrepay 6é ai O' Cord 10 pév om. Cord 12 év ndorw ris weptAauBaverac om, CV ameyopever tis CV, be. Tyv wérpav--~- ydpw: P, fol. 184; V, fol. 249%; Cord, p. 201. 4, Kei povovovyt os yapiros: P, fol. [S4; Vy, fol. JAQY 4”, [upryov -—- émBovdys: P, Tol. 184: V, fol. 249°.

A® 2 (p. 315, 14-15): Intende et exaudi unum est: id est, supplicationem meam dignanter adnuito. 4-5 (p. 316, 16-17): Babilonis uel Persis prope in ultimo terrae sitae. 16-17 (p. 315, 19-20): Celsum me tuo numine praeslitisti. 4° (p. 315, 90-94): Luste mihi uicem duecis ae praeeeptoris inplere dignatus es, ecuius reuersionis spem ex tua solus scielas expectatione pendere, 24 ¢p, 325, 25); Pro tirmitate praesidii.

PSALM 61 7197 tion; heed my prayer (v. 1): give heed and listen—that 1s, take pains to listen. From the ends of the earth I cried to you (v. 2). In many places he refers to the parts of Babylon and Persia as ends of the earth as though at a distance from the land of promise and little short of the very ends of the earth. So he is saying, Being in captivity and finding myself in misfortune, I cried aloud

to you. When my heart sank. Symmachus says, “When I was sorely troubled”; but while Symmachus says it more clearly, the Seventy said it more forcefully and emphatically: being sorely troubled is true of lesser matters, a sinking feeling true of greater ones, when on account of the multitude of the troubles in which one is enveloped one then despairs. So he is saying, Being in the midst of the troubles and no longer able to bear them, as though sinking before them I cried aloud in requesting your help. You lifted me on a rock. In many places he refers to the rock with respect to security. So he is saying, You made me lofty and the cynosure of all eyes,

at the same time granting me security with help from you, with the result that your grace did not even appear to be at risk. You guided me because you became my hope (v. 3): acting in the role of guide, as it were, you led me into

the land of promise, acting most justly, since this was also my hope from you, having no other expectation of grace. A tower of strength in the face of the foe. By tower he refers to security, from the advantage of great security that comes to walls and cities from towers; | so by tower of strength he refers

798 THEODORVS MOPSVESTENVS kai tats wéAeow* mboyov ouv iasbog tHv iayupav dopdAcav heya. Toro 6é ws mods Tov Oedv dyot® 240 pov pyot Kai icyus Kai dopadea, — omHvika yap urd tév éyOpeGv dwxKopat, eorep Eni Trupyov aamahy Kataduyov éwt oé, awadXdtropa Ttijs éxeivav émiPovdns.

% # % & f% # e @e? § a 8 % s ¢ # e

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Fd & om ka oes . # et ‘ nn

tovTo wapéEes pot Kai TO OujveK@s KaTomwely &v TO GxHYMUXTL GO, Iva

elty WAyotov Tov vaol, TovTéoTW ev TH Yh THS emayyeas. 5D, Musmaclycoun ey TH oxnénn t&v nrepdyev cou. MapéEes oé pot Kai THY oKéryy Kal thy aopadeav, thy wapa cov BowGeav.

10 69. “Ot. ob, 6 O36s, siajxoucag téy eb7Hv uov. Tovtwy adroAavow dyoiv eretrep eigyKOovous wv THOU.

6b, "Edexxg zyjoovopiav tats ooboupévors To dvoue cov. ‘Esewy 4 KAn-

¢ 4 of # oe % 9 ey % # & F

oe es oe Pa * ez % #

povowia KTHOW Twa Kal CeamoTEetav Tapéyet Tois KANpovopotaw, TOUTE

pnow ort Aiypalkwrous évtas nds Kai dovAevovtas év dAAoTpiots, CédwKas 15 qpiv tov Katoetv év idtos, Kal @oTep KAnpovopiav Twa Kate yew TE Tah

Kai vénecOat kai deo mwdew THs ys Ths ewayyeMas.

¥ o~ . ”™ . : % : ys y FA 49, “Hygoxs 80° Auéong rol Baorhtws moocbyoets va Eryn aitod. Homoets

yay yot woAveTy Kai tov Bactiéa’ nv péev ovv TO Tod ZopoPuped Pact-

Aewov avtev. ‘(O dé mpopyrns toito BovAetat eiweiv ott “Aravta npiv yaptel, Kai wdAw npiv Baciréa woes NuEepov, Ov Kai TOAVETH Tromoes, —

ov Kata mpduwtov éywv, GAAG TWepi Tov a€uwyatos, — tovréatw Emi

wheloToy womces nuas vro Tots idiots eivac Baciciow, ovKétt aahw dedtétas aiypadwotav kai tb ip’ érépous évras SovAevetv.

5°. Aut rofro -- éwayyedias: P, fol, 184: V, fol. 40°. 6-/ Paraphrasis (p. 196, 20-21): Sknvepa yap atrot wahet rdov vadv rov év Tepovaadyu.

5°. HapéEeus —- BonOeav: P, fol. 181: V, fol. 250. 9 +H... BonBeia V.

6°, Tovrwy -ryca: P, fol. 184%; V, fol. 250. 6°. “Cred —- éwayyeXas: P, fol. 185; V, fol. 950; Cord, p. 2032. 1b re om. Cord. 7%, Houjaes — dovaetew: P, fol. 185; V, fol. 250°.

: A® §* (p. 315, 29-31); ..fugiter templi tui uiciniam incolam, terram inhabitans repromisionis. 5° (p. 315, 39-33): Tutus protectione tua. 6 (p. 315, 34-35): Voti me conpotem reddidisti adnuendo suplici. 15-16 (p. 316, 1-3): kam firmifatem possesionis restituens, quam dudum benigne tradideras. Zi, 400-2 (p. 316, 47): Per longam aetatem nos a nostris et propriis regibus faciens gubernari, reges nostros continua succesione seruabis in aelernum.

PSALM 61 799 to strong security. Now, he says this to God, You are my strength and security: when I am pursued by the foe, by taking refuge in you as though in a secure tower I am freed from their scheming. I shall dwell in your tent forever (v. 4): for this reason, at any rate, you will provide me with this, to live constantly in your tent, as if to say, close to the temple—that is, in the land of promise. J shall find shelter in the shadow of your wings: you will provide me also with shelter and security, with help from you. Because you, O God, hearkened to my prayers (v. 5): I shall enjoy this, especially since you hearkened to what I asked. You gave an inheritance to those who fear your name. Since inheritance provides a kind of possession and ownership to the heirs, he says, When we were captives and slaves in foreign parts, you allowed us to dwell in our own country, gain possession of it like an inheritance, and once more inhabit and own the land of promise. Days upon days you will apportion the king his years (v. 6): You will also make our king long-lived. While theirs was the reign of Zerubbabel, then, the inspired author means, You will grant us everything, and once more you will give us a gentle king, whom you will also make long-lived (a reference not to the person but to the position)—in other words, For a long time you will bring us under our own kings, no longer in dread once more of captivity and of being in service to others. | His years as many as the days of generation

800 THEODORVS MOPSVESTENVS

F gm 2? we 3 oe $ o * s 4%

7), "Ewe Aptos yeveXs nal yeveds. Exreveis aitdv pyow emi wodv dtapévew eis TOV aisva.

84, Arausvet cig tov aldivx évamov rob Osed. Kai pudayOnoera éri

Ea e ? Hee, e # ap % % ae a & %

mwhetotov évanioy to Osot, rovréotw ev TH lepovoaAnp mANolov Tov vaod, évOa 6 Kupws xatotxety ddo€alero, — épyv 0é rpodkaBav ort Taira ov wept 5 wpoowmou héyelt, — avti rod ‘Emi pjxiotov npiv yaptoat tev nuetépwv BactAéwy tHv diadoynv’ eel wis éxi TpocwTM apydce TO Ems Apepas yeveke wat yeveds; [Idcov yap euedvev 4 Tot évos Bact\éws Exretver Oat Guy wore Crapéverw ent Weiatats yevedv Otadoyats;

% Pg I £ % y v % e 4% # 3 # c x, FF

8b, "EXeov xxt xatMeray adrod tig exQntices; “AAAd Tatra péev wape- 10

Eas oixeia th adyaOdrytt. Maxaporov 0° av eign TO Kai adtév twa THV oixelav érekkvucba didbeow mwpds oé te BA€wovra, Kai THs eis oe py EEt-

orduevov édmioos, kai wapd cov Taira Gyroivta. Edeov yap zat aryPeray cuvnBes Aéyet, tHv BeBaiav xai adnOy tou Geot dirtavEpwriav ovtTe Kahwv iva ety tHv éravodov. Kai xad@s Toiro érnyayev, CeKvus ws OTt Kai AUTOUS 15

wpoonket Ta wap’ éavtav év tais tol Ocot cuveropepev dwpeais Ota tis

péve THY OdoL. . wepi avrov diabéoeds te Kai éAmidos Kai Tov wap’ avrov tev Kad@v ava-

92, Ottas Yad tH Ovouatl cou cig tov aldva. Odrw yap pot mpogéoTat tvy6vTt Tov Tapa gov Kaa@v Omvexeis aot Tovs brép ToUTwY

vuvous amodiddva. Td yap oft, Yxd rovro Aéyet, tt Tote tevFopat kai €Ew Tol vuvetv ae Tas amoppuds, ws av amo tijs €mavedov Kai THs aivérews apoppijs alte wdvtws écopévys eis TO Tots Yuvors cyodrd lew. [po- 20 céaTat pot ovv Toird gyow ef Eyouu Tept oe, eis oe Te EXTikwv, Kai Tapa

cov (ytév tiv dtadAayiy tév tapdévtwv Kaxév. “Opowov O€ éort Te AB’ 5-6 ef. supra p. 339, 21.

9>. ’Cerevets — aidva: P, fol. 185; V, fol. 250°. 88, Kai pudayOyoera: — diadoyais: P, fol, 185%; V, fol. 251'-¥. 5-8 cf. Paraphrasis (p. 198, 17-21): Ov wepi évds roiro ro rpoowmou dyer (yéAowwv yap ay éva GvOpwrov 3’ aidvos etyerOBai ciapéve) adda wept tol Bacdiwxod aEuparos dydoveti.

§>, “A\Ad — ddaw: P, fol. 185°; V, fol. 61%; Cord, p. 205. 15 iva etry om.

Cord 17 avrav GC tov] ovre Cord. 9°, Ovrw-—-apopuas: P, fol. 186; V, fol. 21%; Cord, p. 205. 18 rére om. CV 19 rot om. C vavetyv gar CG = 0 adeboppdis C.

Ae 45 (p. 316, 8-9): Id est in Hirusalem, ubi habitare Dominus credebatur.

PSALM 61 801 upon generation: you will give him length of life to abide forever. He will remain forever before God (v. 7): he will be preserved for a long time before God—that is, in Jerusalem close to the temple, where the Lord was believed to dwell (I previously remarked that he is not referring to a person). In other words, To grant us the succession of our kings for the longest possible time; for how would as many as the days of generation upon generation apply to a person? I mean, for how long was the life of one king likely to be extended so as to abide for a great number of successions of generations? Who will seek out his mercy and truth? While you will provide this in your characteristic goodness, he 1s saying, it would be a blessed thing for him also to give evidence of some disposition of his own in his regard for you, not losing hope in you, and seeking this from you (by mercy and truth as usual referring to the firm and true lovingkindness of God—that 1s, the return). He did well to add this, bringing out that they ought contribute what they had to offer to God’s gifts by their disposition toward him, by hope and by awaiting the gift of good things from him. In this way I shall sing to your name forever (v. 8): in this way it will be my good fortune to receive good things from you unceasingly and to respond

with hymns of praise in return for them. This, in fact, is the meaning of J shall sing: Then I shall receive and have occasion to sing your praise, so as to devote myself to hymn-singing on the basis of the return and the grounds for praise of him that will undoubtedly follow. It will be my good fortune, then, if my attitude toward you is one of hoping in you and begging you for relief from the present troubles. This resembles | Psalm 40, composed on the

802 THEODORVS MOPSVESTENVS Yrahue wepi tHS adtis bwobécews ecipnpévy, TO Kat evébarev sis to etOu.a wou *ou.% xxv, avTi To) ‘Eravayaywv pe EOmKEev pot TOU UpvEtV avTOV THY

doppiv’ to alto yap déyer KavtaiOa. Au tovto tes Yard, TovTéoTW OvTW fol Wpooyeryoetat TO ToUTwY aiokaiom, ap ov éE&w Tol dvpveiv

5 autév wAeiotas: apoppas. : | Qo, ‘LoS zodcdvexi Ue THE uy es 2.03 AUEGUN é- Aweoxs, Kai tov omveK@S auT@® aodwWovat Tas bethopevas wap euot mwpocevyas, ~~ iva etry

tH. 6petoluévyv ate kata vopov Opnoxetav wap’ éuot, —- ws av Toiro ev TO Kaip@ Tijs aiyuakwoias evEdpevos to Ge@ Kai erayyerapevos pera 10 tiv éeavodov wohAnv womoeoba tot voxov Thy éxyléAcay, Oa TO 7Pd~tepov pabupoivra tis Tob voépov pvAakhs tTHv aiypadwotav Uropetvar Kat

tas éxet cuppopds. ‘Emouvynra 06 a avetépw, ws wpds TO Eheov xxt arpQeruy xuz0d tis éxGatyce: dmodedopévov, iva eixy Ott Ci xai éAmoypev

émt oe Kal wapd cou ta’Ta Grroinev, wavtws Kai tevEdpeba tis éravd~ 15 Cov, waTE Ciyvex@s Got hobY Kai TOUS bIEp avTeV Vuvous aToCtOdvat Kai

wacav Thy Kata vonov dpethopevny OpnoKetavy tap pot.

PSALMVS LAT. 28, Ovyt 7G Oe Inoraypsetas 4 Yuya, uous Kar’ éepétnow avayvooréov. Een yap yvaycadov avrov éxeivot adwoathvar tis yvwoews Tot

30 Ocot cai Gio tots eidwdots, Tt dyow ipiv BovAerat ta tHs orovC;s; Kav yap pipia wore, ovy otov té pe évéps Oem trotayyvat Kai dovActa add TO dAnOds Oew, @ Kai auvnfes dovaevew Eenablov. To obv 1-2 Ps. XXXIX, 4.

8", Kai rot dwvexis — wap’ éuoi: P, fol. 186; V, fol. 251*-252. C paucissima in sequentibus exhibet: omnia fere ex P et V ernuta sunt; quae praebent alii codices loco proprio signabuntur. Argumentwmn ps. XT pertil, sed eius forma ex Li (p. 207) et A® coniect potest. 2%, Kar’ épwernow — yiverar: P. fol. 187; V, fol. 952°; Vat. 1422, fol. 113+

cai — Bed on, 1492.

(anon.). 80 rf] dre PV OL wtty] wat PV woetra: PV vt PV 99-402, 1 Ae 9-3 (p. 816, 17-19): Reditum de captiuitate nostrum laudantibus cele-

brabo te carminibus.

Arqumentum ps. LXT (p. 316, 26-30): Praedicit in praesenti psalmo ea quae Machabeorum tempore acta memorantur; loquilurque ex persona corum quae ios audire conuenit id temporis, com uel sacrificare wel ad notliliam deuiare aly Antioche rege cogerentur. Cf. Pseupo-Bepa (801). 28 (p. SiG, 52-317, 3): inquil Quid abducere nos a cullu Dei nostri tanto studio nilemini? Et si malis nos aleratis innumeris, inpossibile est nos alteri uel seruire Deo, uel esse subierios nist Hl tantum qui uerus Deus, quem dedicimus longua seruitute uenerari.

PSALM 62 803 same theme, “He put into my mouth a new song”'—that is, By bringing me back he gave me the occasion to sing his praises, which is the meaning here, too. Hence, In this way I shall sing means, In this way it will be my good fortune to enjoy these things, and from them to have abundant grounds for singing his praises. So as to render my vows day after day: to render to him constantly the prayers due from me, as if to say, The worship according to the law due to him from me, so that after making vows to God in time of captivity and promising to pay much attention to the law after the return on account of being formerly remiss about the observance of the law and thus suffering captivity and the misfortunes there. This is associated with the earlier part of the psalm, corresponding to the verse Who will seek out his mercy and truth? as if to say, If we were to hope in you and seek this from you, we would definitely also be granted the return, and so constantly in the future render to you hymns of praise for them and all the worship according to the law due from me.

PSALM 62

Will not my soul be subject to God? (v. 1). It is to be read as a question: since they forced him to forsake knowledge of God and to sacrifice to the idols, he says, Why the haste on your part? No matter what you do, it is impossible for me to be subject and in thrall to a god other than the true God, whom I have come to serve unswervingly. So | Will not my soul be subject to God? means,

1. Ps 40:3.

804 THEODORVS MOPSVESTENVS

sot ae ae é & As SP ‘4 e F * om aoa =~ .%,,7 oe

ouy' TO Osh, TovTEedTt My OLOV TE HE ETEDH TIVI OOVAEUT UE VIZ! TH Ose

Oypias. 5

pe OovAevetv avaryxn; woTe paTnv buiv 6 Kduatos yiveTat. |

2b, Lap’ abrot yao to cwryptev uov. Kai yap aurdés wot mapéEe thy cwTnpiav adikoupéevy Tap tpev, Kai dwadAacEe wavtws vudv Tis poy-

3. Kat yao autos 0 O26 pov “al GuTHD “OV, AYTIAAT TWO poU’ Oo UT

cxhevOé exi mActov. Oude yap totro wapéEa wpwrws, dei Oecwdtys té pov Kai cernp paveis Kai BonOds* Obev wéwecpat Kai viv amadAaynoeo-

tais vuerépas ériPovAais. 10 Gat tis buerépas Kakias Kai py émwi mwAetotov awepieyeoOa tHOE KaKeioe

4®, "Res mote emitilesOe ex avGounoy ; ‘Ayti rod ép nas HEY pts ouv awote tocotroy exitiOesds, udryv nuas aduelv wooeipnpuévot; 4>, Movevete mavess. Tavryv éyovres povyv orovdyv, To movevew npuas

Kai avaipety nas. 4°, ‘Qe voizw xexiunévo “zal poxynd aapéve. [pds rd “Ewg move éms- 15 tibecbe ex &vOsmnov roiro amédwxev, éwedn yap 6 KeKdmpévos ToTyos evKoAos epi TO Katanintew éotv, Kai Ppaypos 6 piddbev eFeomacpévos Kai Wweptretpappévos’ toiltov yap Aéyes wopévoy tov Hon wbiocbévta Kai

kexAysevov. ‘Een obv edxoda tara wepi td teoeiv, Tatra pnot Méypi wote nuiv énxikxeoQe awavres kat abrov yevduevot, ws aoQevéot te Kai evko- %

Aos wept TO KatantnTewv Kai waoyew tt av viv Ooxh; Ei yap Kai npets

3 mH 8% q BD - % # ev eo PF ae & ee ¢ Pa

aabeveis, GAN” érretdn péeyas nyav 6 BonOds, éxetvov Eder Oedidtas arrooTHvac THs Ka@’ nua ériBovdys. 2>, Kai yap — poyOnpias: P, fol. 187; V, fol. 268°; Vat. 1402, fol. 113” (anon.); inter Aruanastana (P. G., KXXVII, 276 A 10-192). %. Oude yap — éxiBovAais: P, fol. 187; V, fol. 252. 42, ’Ayri roti — wpoepypevar: C, fol. 321%; P, fol. 187%; V, fol. 253; Cord, p. 916 sub nomine ATHANASL. A>, Tatbrny — npas: C, fol. 321%; P, fol. 187%; V, fol. 953.

4¢, [Ios 16 — émiBovags: C, fol. 321%; P, fol. 187%; V. fol. dary; Vat. 1492, fol. 113% (anon.). 17 «whrrew 1492 = 18 roiro ... ws péve CPV 18-19 wai wrme-

vovG = 20 xar’ airs 1422 cara tavrév PY. Ae 3 (p. 317, 46): Consequenter subdendum se iugiter Deo esse professus

est, culus ope saluatus est alque saluandus. 4> (p. 317, 14-16):... omnes effundendi sanguinis furore raptamini. 19-21 (p. 317, (8-21): Sic in nos inruitis tamquam per inbicilitatem pronos iniuriae, el quasi infirmis ad ruinam prvnis incumbilis.

PSALM 62 805 It is impossible for me to serve any other; am I not obliged to serve God? So your effort is in vain. From him comes my salvation: he is the one who will provide me with salvation when wronged by you, and he will completely free me from your malice. For he is also my God and my savior, my support, I shall no longer be moved (v. 2): this will not be the first time he provides me with it, having always proved to be my lord, savior, and helper. Hence, | am convinced that this time also I shall be freed from your wickedness and no longer be tossed this way and that by your scheming. How long will you beset a person? (v. 3). To what point do you beset us so much, making a futile choice to wrong us? You are all murderers: you

have this single goal, to take our lives and do away with us. As though a tottering wall or a toppled fence. This responds to the verse How long will you beset a person? since the tottering wall is disposed to collapse, as also is a fence rooted up and overturned (toppled meaning “already pushed over and tottering’’). So since these are ready to fall, he says, How long will you all together be hostile to us, weak as we are and ready to collapse and suffer anything you please? Even if we are weak, yet since our ally is strong, you ought to be in dread of him and desist from your scheming against us. |

806 THEODORVS MOPSVESTENVS 5%, Wagy vay tTynyy wou eBovdAsueavta anoczcia, 76 zihy awpocepptpOa eionxapev aoAAayod. HodAnv myow EVevto arrovdny adédrcoOal pov

thy tiny. ‘Tiny dé avroi cadet tHv cis tov Ocov Bepameiav’ Kai yap €or ddnOys tym TO peTIOvTL avIrEp Ev ppoveEl, TavTwy eveKey TimOV avTOY

5 wap atrots épyaCopevy. 5b, “Edpamov év Ysbde.. Ered ddnOeav pév xadobpev Strav tis TO 6v ely, Wretdos dé Td wy Ov, Yreidos Kael troAXaKis TO patatov Kai ovdév-

Td obv év Pedder, dvti To patalws. IloAH not wepi TovTo éypyoavro Ti owovdn paratws Kai dvopedas’ obdév yap av’rois teptiorarat, é7rei 10 pndé ioyvoovow nuas awootiva tijs Toi Ocot Oeparretas. 5°, TH avépare aitdy cbAdyouv, uxt TH xapdia xuTév xavnpdveo. Kai Adyois péev ydp pyot Koakevtixois éyp@vro wpds Huds woAKdkis, iv’ ovTw

dededowot twecOival te avrots Kai droothvat tis tov Ocot Oeparetas, 1) 6€ Kapdta atrav waons éyepev Kkatdpas* kaxov yap jw td BovAcuna td ii) wavra wpattew adrous, Kodaxiais te kai evypiats Keypnuevous eis TO petaBdAdew nuas Tis wepi tov Oedv yvecews.

6%. Inv 7 Oep oxoraynhs, buh pov. AAAa rovTwv gyoi wpdceEye pndevi, py Th Twv pyudtwv Kodaxeig, pi th KaO’ nuav omovd_® EoTw € Gol wavTev mpotmdtepov To TH Oe@ brorerdyba kai Tovtw Sovdevew 20 Kai tovTov pudvov éyew Oeomrotnv.

6b. “Or: wap’ ated 4 Sroyovy vov. Kai yap wodda ta wapa tovTwv emayoueva Kaxd, G\Aa wpdos avrov BAérw, avrov éywv mpocdoktav kai éAmioa’® OO Kai UTopévw Ta yevoueva. @ ef. supra, p. 239, 10 et 240, 11.

54. To xhiv — épyaCondvy: C, fol. 381°; P, fol. 188; V, fol. 953v. 2 &Bevro | abrumptiur C, a», "Exedy --- Oepaweias: P. fol. 188; V, fol. 238%. 8 rav pdraov V. 5°. Kat Adyos ~ yraoews: P, fol. 188; V, fol. 953%; Vat. 1499, fol. 118° (anon.).

12 yap om. 1492 13 tre om. 1492 14 BotrAcuna roe PV. G*. Adda rotrav — deamdrnv: P, fol. 188%; V, fol. 254. 6, Kai yap — yevopeva: P, fol. 188%; V, fol. 254; Vat. 1499, fol. 114 (anon.).

Ae 3-5 (p. 317, 92-251: Honorem suum uocat cullum quem Deo exhibebant, quoniam per ipsum maximo inter homines honore gaudebant. —_11-12 (p. 317, 29-31); Austum profani cordis in diceplionem nostram mollium uerborum arte uelabant. 17-18 (p. 317, 32-34): Vt nee minis impiorum terrearis, nec dolosis

capiaris blanditiis. 6° (p. 317, 35-318, 2): Qui causa patentiae est, ad illius pendo uoluntatem; ef ideo susteneo, licet ab illis ad me omnia aspera congregantur.

PSALM 62 807 Yet they plotted to spurn my dignity (v. 4). We often have remarked on the insertion of Yet. They displayed great zeal in removing my dignity, he is saying (by dignity referring to the service of God, true dignity consisting in devotion to what appeals to right-minded people, and brings them everyone’s respect). They pursued their course falsely. Since we speak of truth when

someone says what is right, and falsehood when it is not, Scripture often refers to futility and nonsense as falsehood—hence, falsely means “in futile manner.” The great trouble they went to in this, he is saying, was futile and pointless: it gained them nothing, since they were incapable of diverting us from God’s service. They blessed with their mouth but cursed in their heart: they often used flattering words to beguile us into believing them and forsaking God’s service, but their heart was full of cursing. Their evil purpose, in fact, was to commit every crime, employing flattery and fine words to turn us aside from the knowledge of God. But be subject to God, my soul (v. 5): but pay no heed to any of this, ne1ther their flattering words nor their frenzy; let subjection to God, service to him, and calling him alone lord be preferred by you to anything. Because my endurance is from him: though many troubles are brought upon us by them, yet my eyes are on him, having him as my expectation and hope. Hence, I also endure what happens. | Because he is my God, my savior, my support; I

808 THEODORVS MOPSVESTENVS

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cwrnpias Kai tis OdEys é€yw tiv édAmica, rovréatw Autés pe Kai weptowwe Kai éwido€ov roujoew vuKNTHY ToUTwY Epyanapevos.

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thy Boybedv pot wapéywv, er alte Kai édmiGo.

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mew, GAA’ éyecOcu tis eis Tov Oeov evdoeBetas. My detdrré pnot tovtous, arXA” EyeTe eri Tov Ocdv tiv éArica TeV Karov.

tye % * % x ’ amy o~ ‘eM

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*. % é‘ ne a" Fge 8800 € . & , * # ed # bd & & id % * _*

9°, O Geo; Goxfos Audy. AvTros yap nuiv mwavrote éwapvver éav yy x em : ® eo mM Fe lav npev Wy THY Trept avTov cialeow.

102. [Dnv udgruson of ule: téy zvJoonmey. Otte yap mwpoainxev tyas 20 popetcOa trav wodenourtwy tiv ioyuy, éwetwep ciky Kat acOevets wavtes aOpwrot épnpot tis tov Qeot Bonfetas tiryyavovrat. 7. Globes — earagrioa: P. fol. 188%; V. fol. O34. 3 éFavoica V. 8*, Ex’ atte — épyardnevas: P, Tol. 188%; V, fol. 254; Vat. 1422. fol. 114 (anon.); Cord, p. 219 sub nomine Arnanasu (P. G., XXVU, 276 C6-8). Rb, Adrds — dédwiCe: P, Tol, 188%: V, fol. 264"; Vat. 1429, fol. 114 (anon.).

9. Kahds — xatév: P, fol. 189: V, fol. 254"; Vat. 1402, fol. 114 (anon.,); Cord, p. 219-290, 12 uy dé Cleve V pn ceciere 1422. 9>, [acav — royionovs: P, fol. 189; V, fol. 254": Cord, p. 220, 15-20 (erépov),

it abray PY. §¢, Atrés — dutBeow: P, fol. 184; V. fol. 254°. 10°. Ovre — ruyyavevrac: DP. fol. 189: V, fol. Yon; Cord, p. $20, 20-23 (érépov’'. 20 nads Cord 21 eixey Vo wai dotlevets| dablevets yap Cord = 22 reyyavovres Cord.

Ae 2-3 (p. 318, 3-5): Cuius protertionem sum seniper expertus, clus fuebor auxilio, = 8* (p. 308, 7-9): Ipse saluum faeiet atque gloriossum, cum praestiteril uictorem esse. 11-12 ¢p. 318, [2-13):... ne quis a populo cullum Dei terrore motaret. 1@ (p, 318, 22-24): Pro hoe etiam non Umendi, quia caduci et

insolidi qui Del adminiculis non utuntur.

PSALM 62 809 shall not become a fugitive (v. 6): he 1s in the habit of helping and will come

to my aid at this time, too, and not allow them to achieve their purpose of prevailing over us, rooting us up and driving us from our lands and putting us to flight. In God is my salvation and my glory (v. 7): in him I have hope of salvation and glory—that is, He will save me and render me glorious by making me their vanquisher. God is my help, and my hope is in God: he is the one who provides me with help, and in him I hope. Hope in him, every assembly of peoples (v. 8). A fine sentiment from the Maccabees addressed to the people urging them not to fear or be distraught

but to maintain reverence for God. Have no dread of them, he is saying; instead, have hope in God for good things. Pour out your hearts before him: devote all your mind to him. Pour out was well put in being addressed to them when wavering in their purpose at the time—1in other words, Do not waver in reverence for God; rather, direct all your thoughts to him. Because God is our help: he is the one who always assists us if he sees our affection for him to be genuine. But humankind is frivolous (v. 9): you should not fear the force of those attacking, especially since all human beings are ineffectual and weak when deprived of God’s help. | Humankind is deceptive, tilting the balance toward

810 THEODORVS MOPSVESTENVS

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AdpeOa Kai tH pow tav Bapyrépwv Ceyoueba thy Staxpiow, ToiTd Pyow 6tt of avOpwrot, éredav os év Wye piywow wpobs To aOKetv, TOAAM par~ 5 Aov avrous ov wpoonKke poPetaba* ovdapivoi yap eiot Kai ovdév io-yvov-

a%2&*

OQcod oa thy adtav adrovs tipwpovpeévon.

10 L1@>, Mh Gdxilere inl adiaiav, wal ext ULsuAYUATe wn emevmolietre. Oore pyoiv pydév vopilete tovtous Oia tiv viv wpocobcav av’rois Tupav-

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ao a & # ¥ , *€ £ S “~ > # ;

[L&. Wiotros exy gn, un mooeribechs AAO. AAAa Kav dpate amo

THS adikias aedpa wAovTovvras Kai oUTws evKdAWS, OGTE CoKEiV PéovTA

émr avrous tov mAovTov déperOat, uydé ovtw péyrat woTé mwpds arovs avagynobe Kai tijs exetvev yevéoOa poipas. Ata th;

. ” tm ff m, “ “ £ & Pex S, we % & an,

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r “ * a $ - os FS a & ; on % + . * ¥

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ATH, aNepyvato Kai yevérOat avaryKn, ~- ots Kai év Te TH’ TO” AWE W2 Ps. LXAAXVIUE, 36.

10>. Beudeis — éyovres: P, fol. (89°: V, fol. 955. 10°, 2dupayos — tipwpoupevov: P, fol. 180%; V. fol. 255; Vat. 1429, fol. [14 (anon.).

112°), “Oere — ivyvpois: P, fol. 190; V, fol. 955+.

Lie. "Aa — da riz P, fol. 190; V, fol. 265v; Vat. 1422, fol. 114 (anon); Cord, p. 222 (anon.). §2. To awa& —- radra: P. fol. 190: V, fol. 956: Vat. 1429, fol. Lia (anon.). Ae 10° (p. 318, 25-31): Quoniam homines, cum in deteriorem partem sicut in stateram declinauerint propensioresque fuerint ad nocendum, multo magis sunt condemnandi quoniam nibil sunt neque aliquid possunt; nam et Deo propter iniquitatem suam uluntur aduerso. 7-8 (p. 318, 39-319, 1): Simmachus dieit Vani erunt et euanescent. 11° (p, 319, 7-13): Si uideatis illos a praeda ac rapinis ad epulentiam peruenire et ita facile ditari, ut ultro in sinus eorum bona eredatis influere, neque ita ad emulandum uos conuenit intrari neque iHorum fieri uelle participes. 21-22 (p. 319, 14-17): Non neeesse est iterari sententiam, quoniam primam iterationem comitatur effectus (affectus ms); sic in alio psalmo Semel iurawi in sancto mea.

PSALM 62 811 wrongdoing. By deceptive he means “useless, worth nothing.” Since we use balances to measure what we want and get a verdict from the weight of the heavier items, this means, Since human beings incline the balance toward wrongdoing, much more is there no need to fear them, since they are of no value and are powerless, since on account of their wrongdoing they have even God against them. They themselves are likewise the fruit of frivolity. Symmachus: “They are all frivolous together.” They will come to nothing, he is saying, and all alike will be shown to be of no value when God punishes them for their wrongdoing. Place no hope in wrongdoing, and hanker not after robbery (v. 10): so do not give them any importance for the tyranny they now exercise, on which

they capitalize in their zeal to abuse and pillage us in this way without a qualm; they count for nothing before the punishment of God. Place no hope or trust means, Do not consider them important, because it is a human characteristic to trust in the high and mighty. Jf wealth comes your way, do not set your heart on it: even if you see them profiting from their wrongdoing so easily that wealth comes their way, never incline that way and surrender to them and become one of them. Why? God said this once; twice I heard it (v. 11). Once means “firmly”: He does not revoke his statement, he is saying, and he does not repeat his pronouncement; instead, he made one pronouncement, and of necessity it took effect. Similarly in Psalm 89, | “I swore by my holy one once.’ He means,

1. Ps 89:35.

812 THEODORVS MOPSVESTENVS

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éocoGat wemtatevxa. lloia ovv tadra;

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13. “Ort év adrge — evodferav: P. fol. 190%: V. fol. 256.

Jirgqumentwn Ta ware - appofovra: P, fol. 191: V, fol. 256%; Vat, 1499, ol. 114° (anon.); L (p. 227, Ul. af abs imo: "AdAos 6é rots dv BaBvAdve pa\Aov epnoew ono abednfeior.

28, [pés ve — dvardwpar: P. fol. Ul: V. fol. 256"; Cord. p. 285, 18-20 sab nomine ATHANASUD (BP. G., NXVIL, 277 (2-3). 17 apds o€ yor Cord 18 ebyas Cord, 2b, Ovcé — wapaBodn: P, fol. 19t; V. fol. 256°: Vat. 142%. fol. 114" (anon.). O20 driraciw tyy ert rot 1422,

A® Argumentum ps. DXIT (p. 319, 24-26): De populo in Babilone possito

prophetans, quia ex persona corum loguitur. 2 (p. 419, 27-30): Consuryo. inquit, antematutinus, ut graliarum ftibil actionem offeram. 2> (p, BIO, 31-84): Magno, inquit, tuo desideria, magno ardore sollicitor: per conparationem sitis expraesit desiderii quantitatem.

PSALM 63 813 These two things must happen: God made a pronouncement, and J heard it, I knew he had pronounced, and I believe it will happen. What is it, then? That power belongs to God, and mercy to you, Lord, because you repay everyone

according to their works (v. 12): that in him is help and mercy for those whom he wishes, and in him also punishment of the guilty, so that there is no need to be alarmed at the might of those who opt to do wrong, since God by his promise shows mercy to the wronged by helping them and repays the wrongdoers according to their crimes. Now, where did God say this? To Moses, where he says, “I am the Lord, taking recompense for parents’ sins on children to the third and fourth generation, and having mercy on countless numbers of those who love me,”” meaning by this, I shall punish the former for their sin and provide the latter with great enjoyment of good things in reward for their piety.

PSALM 63

He foretells the people’s situation in Babylon, mentioning what is applicable to them from the marvels in their midst. O God, my God, I watch for you at break of day (v. 1): I rise early to pray to you so as to offer hymns of praise and thanksgiving to you. My soul has thirsted for you: the desire that I have for you is not slight (bringing out the extent of the desire by the comparison with thirst). | How often my flesh longs for you, in a wilderness, inaccessible

2. Cf. Exod 20:5-6.

814 THEODORVS MOPSVESTENVS

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5 €pnuos Kai aBdrow Térots ‘yevopevos ovTws aOnv Kai wapéotHy ws av év T@ ayia, iva ein év tO vag. Bovderat O€ etreiv drt woAAakis Kat’ épavrov cis Epnmous TOTOVS YevouEevos, OUTWS TOL TApeOTHV Kal UuvyTd OE woaveEl

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10 3. Tod idetv thy dbvauiv cou xat chy dotav con, Tatra dé éxpartov vat TH Ovvapet tH Off Kai TUYElv THs wapa cov OdEns, Hs WavTas awoAaat det Twv KaTeyévTwv aTadAayevta KaKkév.

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wohAaxis, O€ péypts av 1] KaKeivo ovyKparet. |

4), Tx yeihe wou enawvésouat oe. Tois da yeréwv vpvos Kai éraivos

TINT. a) 58, OUrw; sdhoyncw ce év tH Co% uov. Kai dtauevoe gpyot owe wens THs Qwys ovTws vuveV, — avTi TOU dpolws, waatTus. 20.3", Enerdy — diapopdv: P, fol. 191; V, fol. 257; Vat. 1499, fol. 114" (anon,).

3 roureoty om. 1499 4 col] od 1492 = Gar] 14828 7 yeyvapevos PY. a>, Tatra — xaxaév: P, fol. 191%; V, fol, 57%. 4°. Avril — ovyxparet: P, fol. 192: V. fol. Q7v: Vat. 1499, fol. 115 (anon.);

Cord, p. 237, 15 xpeirrer Cord 16 rod] ro V rofro 1499 to1 9 PV eet om, 1422 Cord [7 4 dé] v6 dé PV gi] ein 1492 ~— xetweivyy PV. 4". Tots ~- rygjaew: P, fol. 199: V, fol. 957°.

5°. Kat diaper — acatrws: P, fol. 199: V, fol. 257*. 20 dupeive V. A® 6-9 (p. 320, 4-7): Tamquam in templo possitus, sie in auiis locis conti-

nuaui frequentauique laudationis ac deuotionis officia. > (p. 380, 8-12): Vt promererer defensionem frequenter expertam, qua aut ipse clarus es (est 1¢ m.)

wul luos efficis gloriosos, quos liberatione dignaris. 15-17 (p. 390, 18-19): Melior est ul misericordiam tuam consequatur quam frequenter in uitam redire; nam uita, etisi continguat gloriosior, desoluitur; misericordia uero tua, si adfue-

rit, potest breuis uitae spatia delatare. 4% (p. 320, 90-92): Oris, inquit, te officio praeconiis et laudibus celebrare curabo. — 5% (p. 390, 23-94): Vsque ad finem uitae perseuerabo (perseraho 1 m.) deuotus.

PSALM 63 815 and waterless. Thus I was seen by you in the holy place (vv. 1-2). Since in counting we say twice, thrice, many times, he says How often—that is, how many times, a countless number of times; and my flesh similarly. So he is saying, How many times in deserts and inaccessible places was I seen by you and was present as if in the holy place—that is, in the temple. He means, Frequently I was by myself in lonely places and thus became present to you and sang your praises as if standing in the temple, neglecting nothing of my duty on account of the difference in the places. Jo see your power and your glory: I did this so as to enjoy your power and glory—that is, to be helped by your power and receive glory from you, which are to be enjoyed upon release from the besetting troubles. Because your mercy is better than lives (v. 3). He said lives to mean “life,” using the plural to mean “better than many lives.” Your lovingkindness, he is saying, is better than living many times: the latter also involves dissolution, whereas the former surpasses it also in duration. My lips will

praise you: I shall honor you with hymns and praises on my lips. Thus I shall praise you in my life (v. 4): I shall continue singing your praises throughout my life in this fashion—that is, similarly, likewise. | Jn your

816 THEODORVS MOPSVESTENVS 5). Ev c@ Svowxti sou 220) tag petexs wov. Kat éxrevad tas yelpas ert-

Kadovpevos oe BonOev. .

«G8. (Qs tx arenes wxl morntes jumancdstn A Ouyh ov. Thy evapa-

~ & ¥ . & . % PO $ %, & %

£ Bs) om * bie 9 ® € % e

ylav kai tov wAoUTov wiOTHTa Kui otéap ToAaKis Kadet, ewe al pev

cuu@opai tTHKew oidacw TO copa, 4 0é evUTpayia Tatvev paddAov" ovrw 5

x Fa om 2 & # $ & a, # ™ # a om . OM,

Aéyera To stéap witGv suvéxi.toay, avTi To’ tHv evrpayiav. Tobto ovv oynow ott Tobro wpdttev Tis wapd cov evrpayias wAnpwOnoopat, woTe

elvai pe TO WANOE TOV Kapa cov ayaav womeEp oTEaTwWON Kai Timedy.

6>. Kat yethn xyxddiacsns alvece, to otoy.x wou. Kai dmroAavow tev _# 3 wm # ¥ tm % ‘4 $ % £ % % mwapa cov ayabav, pbeyFona cia yethkéwv AOyous evopoauvys pectous Kai 10

uve yé"ovTas TV EIS CE. :

Poy or i asou# Srl%tHexotomuvhs ; onewou,bd etGofoos af xsusheto ~ 4, Et guvaysvendy gv tots

Es ® ; 3 , & % ~ 2% ¥ #

ets oe. Ev rots 429001, rouréaoti Kai év rots S09s01. Ei yao word pyow Oravactas évvixtiov éAaBov wou pvyuyv, eri THS KOtTNS wy WavTws perAETHV

# % ¥ Ba 3 F oe, ® oy é

éwowovpnvy Tovs eis oe tuvous aypt Tov OpOpev, iva etan Kai éwi tis kotrys 15 gou pvypnv erowovpyv Kai oetéAovy aypt Tv GpOpev vavev oe. LUppayos 6é avté cadéatepov elev ‘Avauwyanonousvesg Gou Ent THs otpmuvis, 22) SxaeTHy OuAaehAY Eushetav’ zz ExaotTay O& Budaeny Eyer THY Y° wpaV Ths vuxTos Kai thy s’ Kai tHv 6° Kai reAevTatov, — Taras yap éKaXovV

¢ Ej 3 ° x Of ; ge og # i & ee, % # & # ae

os - - > % % % “= «omy

cbuAakds, CL Ov anpaiver TO CuyveKes TeV LEVEN. 20 98, “Kxolanhy A yun wo» omiew 60%. [pocedéOyoav te robe.

Yes 33 OnaveenaSsto * mn PF 2B econ. “®Kai* tH &BonOeta . ~ # ; tH»~of =woTrep ¢ 9),, “Euot 4 30514

ay a % z # ” a. a * x £ e os ® & %5#

CeEl KATET YNKWS GvéoTATUS TwWY KAKGY, TWeTElv OUK Eamas cceEtav yap

thy PowGeav réEyer. G Ps. XVI, 106.

3”. Kai éxrev — Bonfdv: P. fol. 193: V. fol. 257°. 6°, Thy eixpayiav —mmery: P, fol. 192°: V, fol. 208; Vat. 1422, fol. [Mo (anon.);

Cord, p. 238. 5 ofan: wokAdaes 1422. 6>. Kat aroN\avaw — eis oe: P, fol, 19ar: V, f 288. 7. ‘Ev rois éppais — tavev: P, fol. 199%; V, fol. 258°"; Vat. 1492. fol. 115 (anon,). 16 ouvav oe des, 422, Desideratur interpretatio v. &. %. [povedéOnoav r@ 160m: P, fol. 193: V, fol. 258": Vat. 1422, fol. 115 (anen,). 9°, Kai ri BonGeiag — Aéyer: P, fol. 198; V, fol. 258%-259,

Ae 6-8 (p. 320, 30-338): Vt ita prosperilate replear et bonorum a te mulltitudine conlatorum, ut uidiam mihi quasi quodam adipe saginari. — 6 (p. 320, 34-36): Repleatus muneribus tuis, uerba laudum tibi debitarum et meae laetitiae personabo. 13-15 (p. 321, 1-3): Si noete mihi laudum tuarum celebratio oceupauit, quanto id facilius tempore matulino pertficiam. 9> (p. 321, 8-10): Adiutorio tuo uelut manu adpraehensus, malis hominibus sum liber effectus.

PSALM 63 817 name I shall lift up my hands: and J shall extend my hands in invoking you as my helper. Let my soul be filled as with suet and fatness (v. 5). By suet and fatness he often refers to prosperity and wealth, since calamity generally wastes the body and prosperity fattens it; hence the similar expression “They hemmed in their fatness”'—that is, their prosperity. So he is saying, In doing this I shall be filled with prosperity from you, with the result that I shall enjoy a multitude of good things from you like suet and soft fat. My mouth will praise with lips of gladness: and I shall enjoy good things from you; I shall have on my lips words full of happiness and brimming with hymns in praise of you. If] remembered you on my bed, I meditated on you at daybreak (v. 6), by at daybreak meaning “even at daybreak.” In other words, he is saying, If ever I awoke at night and remembered you, on my bed I gave attention to hymns of praise to you up till dawn; as if to say, Even in bed I remembered you and continued singing your praises till dawn. Symmachus said it more clearly, “Remembering you on my bed, I meditated at each watch,” by “each watch” meaning the third, sixth, ninth, and last hours of the night, referring to them as “watches,” thus indicating the constancy of the hymn-singing. My soul clung to you (v. 8):* they were held fast by desire. Your right hand took hold of me: grasping me with your help as though with your right hand, you plucked me from the troubles, not allowing me to fall (by right hand meaning “help’’). |

1. Ps 16:10 Lxx. 2. Commentary on v. 7 is missing.

818 THEODORVS MOPSVESTENVS 198, Abtot 32 cig parny elaracay thy Yuyqy ov. Katrot ye tév qodepiov Wacav omrovdnv avedeiv pe Oeyevav ciky Kai avev aitias twos" ov ‘yap

eiyov aopyyy THs Kat eno éyGpas. | 10°. KlczAsicovta: ais ta xxtatata Hs yas. Aa toro Te aOn wapa5 do@ycovra Kat to Gavatw.

% _o% g s ; % oe

119, Uxpadobjcovens cig yetoas foupatn:. Kai ev awoAeuots wecvoivrat

tov Oia Eihous wropetvavres Oavatov' poudaiay yap Kadet td Etpos. 11>, Mepide; xAwméxwy Eoovrat. Aéyovrat oi éovres, émetddv Tivos émAdBovrar Gwov, podeiv Td aiva Kai apwaxrndés éoflew to poo mE oyv Kai 10 wadiota Ta KUpWwrepa TeV MEAw@Y, TA CE WepiTTa KaTadywravew Kai LH

aéwtv wowep ta Norra tHV Oypiwy wavTa érwéueoOal, Ta Oé ai adorTeKes

eupoioat éobiew eyovta. ‘Eret toivuy éofiovow éxeivat ta wap éKxetvev non avaipeBevta cai kataBpwhévra, rovtd dyow tt tTywwpia airous dtagopo diadéEovra, Kai did TovTwv eis étépous eurredovtes dtaddépe TH

Ps x fi? .

15 ryswpta weptPAnOyoovrai.

122. 'O 38 Buoheds shooavIjorta ext TH O20. “O pévror hyoi 4751224: npav, Tov éyOpav ravtTyv vdiorapevev thy Tiywpiav, edppavOijceTtat Er Gol TO Tatra woattovTt. EBaothevoevy 0& tote 6 LopoPafed, ov eixds Av evppaiveoba oa ths Kata Tov éy8pGv Tipwpias.

on oo # a ; # 3% # ? 2 FS ¥% ¥ % =

20 12%, “ExxwseQjceva. w%s 6 Ouyiew ev azote. Ermey éxactos OpKov qwoita 6 céBe, tovre myow Ort éwaweroi Kai Gavpactot cdetyOnoovrat wavres oi oéBovtes avtov, rovréott Tov Oedy, kai Katappovoivres pév TOY ciowAwv, GpKov O€ abrov motovpeEvol.

10%. Kairo. — éyGpas: P, fol. 193; V, fol. 269; Vat. 1422, fol. LL£5 (anon.). 10%, Ata rotiro — Gavarw: VP, fol. 193; V, fol. 259, V1@. Kai év wedduois — Epos: P, fol. 193%; V, fol. 259. 11>, Aéyoura: — weptPAnOyaovrar: P, fol. 198%; V, fol. 250; Vat. 1489, fol. 115°

(anon.). 12 roivuy| otv 1492 13 adrois 143%. 12°, O pévrot — tinwpias: P, fol, 198°: V, fol. 259°; Vat. 1429, fol. 115° (anon.). 16 Bamwrtetar PY. 12>. ‘Cwweidy — wowoipevor: P, fol. 198%: V, fol. 259%; Vat. 1499, fol. 115» (anon.):

Cord, p. S41 (anon.). 21 wai: @aupaarot om. 1499.

Ae 9-3 (p. 381, 11-18): Aut sine fruectu extinctionis, aut absque ulla causa lesionis. 4-7 (p. 381, 14-15): Ad inferna migrabunt consumpti gladio (gaudio i*m.). 813 (p. 321, 16-90): Leonum de cadaueribus reliquias minuta animalia depasci dicuntur, unde etiam in partionem uictus sui quaedam inde ulpis usurpant. 16-17 (p. 321, 25-26): Inimici talia sustenendo rex noster laetabitur.

PSALM 63 819 They, on the contrary, were after my life, but in vain (v. 9): yet the enemy took great pains to dispose of me for no good cause or reason; they had no

grounds for their hostility against me. They shall go into the depths of the earth: hence, they will be dispatched to Hades and to death. They shall be given into the hands of the sword (v. 10): and they will fall in war, suffering death by the sword (by sword referring to the straight sword). They will be foxes’ portions. \t is said that when lions take any animal, they drain its blood, tear apart and eat the victim, especially the choice parts of the limbs, and leave the remnants, not thinking it worthwhile to scavenge like all the other beasts, whereas foxes are said to eat by foraging. Since, then, the latter eat what has already been killed and fed on by the others, he is saying that a range of punishments will overtake them, and overcome by one kind after another they will be enveloped in different punishments. But the king will rejoice in God (v. 11): our king, on the contrary, once

the enemy undergoes this punishment, will rejoice in you for doing it. At that time the reigning king was Zerubbabel, who probably rejoiced at the punishment of the enemy. A// who swear by him will be praised. Since each person swears by what he reverences, he is saying that everyone reverencing him—namely, God—will be shown to be commendable and admirable for despising the idols and swearing oaths by him. | Because the mouth of

820 THEODORVS MOPSVESTENVS Or sveqsayy, aroun Dadortey ix. Mavrev yap Tov éyOpaiv .Kal*12¢, ® 6 ? €nuas vm # ¢ ae > ¢wpeAnbevtas # % Gand ovewicavTwv woAAakis ws ovdev apa Totoo Qeot% thy Tpoankoveav CedwoKdtev Tywpiav, Kai GaTwep Euppaybevrev abtois tév ¥ om x bid & ~% & % x % 8 “ > 2%, GTOMATWV TH pyodev Exyew eiteiv Cue THY eis Huds BorBeav, avayKn waco

& am % ; * : : * rs v.

tO Gaiina npiv wepryiver@at. 5 PSALMVS LATIT

T. a PP *™% ;& &” ~% # *éOryvika #~#ay % oe oU ~ paxapiou Aavic 6 8 yadyos 6: iéavrov Aéyovtos bd TOU % 4 a , me & on ee am, e aad Laovr écwiKero, "Eouwe Oé THe’ Ev TOAAOIs TeV pyTeY woTEp ObV Kal TH

eggs » # ® ie Aye % ym, “ge ? .

vrodéoea’ éxet pév ydo pyow “Or. od of auxstm)ot evéteway roZev 7a

~NTATOCSHGaL Ev gnOTOUAYH TOUS SU49sTs TF nnadia, evravGa dé Evéreway 10

TO56 KUT wORynn we964.

*9 * 2 ~w * nn Sed ¢ é *

28, Kicdzousoy, 4 Osos, tovi; vov iv tO déechat ws meds a2. Etiyopevov myaiv axovooy.

2), "Ano gobou éyfood e¢eh0h thy Yuyfy uo». AmdddAaEov pe toi pofov tev évavtiwy, iva ein THs éenBovdys attév Kal tot? Bavdrou’ 15 tabra yap édedtet py maby map’ avrev.

* : % 3 oo yf 2 % gs a 4 i

3a, Meewasov ws ANG TaTOGYAs move cevousyov. Suvybas KavravOa avo éy9oous eimav evrava mwovypevopevous éexddeoev, Kai ett KatwTéepu.

¥ > ‘ % ¢ % * $ aN See) ane ® ; ay as

3B). Ano wA4Gous govalousver adizizv. Aemvis tis éxiBovAis Kai Tis

€yOpas to acKov. Emewy totvuy yoiv otro: wacys dvTes peatoi wovy- 20

mf # ? a, a Fi om ® wg 4

ptas To oixety wANDa Gappovvres orveotpadyoay Kat éeuod, aitdés me TH

on pone suinzsey, toutéoti pida€ov tis emiBovAfs avtev* oKémnv yap

wavtayo tHv dudakny eye. 9-10 Ps. A. 2 (ef supra. p. 65). {2¢. Havrev ~- wepryiverHiac: P, fol. 194: V, fol. 259%. Arqumentum Tot paxapiov — mixpov: P, fol. 194; V, fol. 259%, 2, Edyonevou pyaiv axoveov: P, fol. 194: V. fol. 259%. 3) “AwadAak&ov -- avrav: P, fol. 194; V, fol. 250*-260, 3°. LuvyPas -— xarorépa: P, fol. 194°: V, fol. 260. 3", Aeccvis — Aéyer: P, fol. 194°: V, fol. 260,

Ae Argumentum ps. LNT (p. 321, 32-36): De se ipso beatus Dauid hune psalmum ecicinit eo tempore. cum Saulis persequtionibus laborabat; est autem tum argumento quam uerbis decimo psalmo similis. 2 (p, 39%, 9-4): Libera me, inquit, a timore aduersarixoFwT oa %3* 98 * ® 4 % ‘*¢$ 4. Evéreway 76Z0y atv, mo%yyx mapdv. “Avri tot, eomep téFov"

énurnpyvdpeOa yap ott woAAayot Tas 6uowcoes avev Tol « ws » Aéyet. Kat mpaypnata o€ oyot Wdons Tikpias feoTa TWapegKevacavTo KaT éov, ETtBovAas éxwootvres ovrws d&0v kai aidvidtov tov Bavarov emayayetv Cvva-

f ™ * om ; % $ i ¥ + _.. a 3 *

10 pera womep toEa tabévra. Zuwuov. “Oore nuas Aabpa ave.faa5*,gVol #%xaravtoistex, $“~»+ %, 7 éy$&anonsbon: ¥ ae * * xf % | a ge * f % Pa wp venee

Aety ovdev a&tov Gavatov wempayoras, — Toito yap Aéyet Z.0'1.0v, —- Tov-

téott pémfews avtots apoppiy ov dedwxdtas. “Quotov dé éott TO By Z79znooers kuwpov to év cnoTOUAVA Tobs ebOets TH xaodig, daep ev TOU Aéyet or , .Bovdreta an ¥yap&etretv#oT:Fas e * Kai# OVCEVOS % a ey #' (5 yraduo. womepey év OKOTW Br€rrovtos

AaBpaiws dvaipyoovtat, ovTwS adEws WavTa phyavevTa Kab” nye. f

3 % Dy : eo” am 3 & s # % & sae y P af rn a , F es x a 5», “Riana uaxtavotsboousw axutév, zat 0b oobn8ycovra:. Aldviwdiws

(@yot woAAdKIs, OU RpoTdoKWVTwWVY HUY, TOIs OiKEloLs OOAOIS KEYPNpEvoi

es("4% SF4 fad KR , # a% % ¥ + B&B # $ && > 6 om % oF

émitibevta, obdéva pdfov éyovres tis ons mpovoias. BovAerat dé eimeiv

20 6’ GAwy bri kai Gavdrou POéyyovra peatd, dtaBaddovtes Kai épeOiGovres Kat €uov, kai OdAous Kai éwiBovdAas tapacKevagovtes kab Huw aipvictus, Kal wavta wodrtovow avedelv nas pnyavepevot Kat poBovpevor ovdeva. 7 ef. supra p. 140, 16; 358, 12 14 Ps. X, Qe. 4%, OF wal — wodAayod: P, fol. 194%; V, fol. 260; Val. 1428, fol. 116 (anon.. 2 dx’ éharrov) Aarrov 1499 payaipas| eis TO pny THY aro Kaxias Kat CodoryTa add,

142 3 wav ro 1499 4 dvvapevov des, 1492. 4>, “Avri roi — radévra: P, fol. 194: V, fol. 960; Vat. 1422, fol. 116 (anon.). S wapacxevacavres 1492 9-10 duvapevov 1429.

3°, "Qlerre HUES ea needy | P, fol. {94° : Vv, fol. 260; Cord, p. 3), 15 ceéwcora Cord,

a, Aipydles ~ otddva: P, fol. 195; V. fol. 260°.

— Ae 4-5 (p, 322, 14-14): Obtrachtalores gentis suae dicil, quorum malaloquis aduersus eum inritabatur Saul. 8-10 (p. 322, 15-18): Vt arcus inprouisa pene iaculatione interimit, sic isti clandistinis in me insidiis et insperatis dolis molliuntur adficere. 3° (p. 388, 20-94): Ad opinionem eorum retalil, non ad exitum rei; neque enim latere poterat tam inmane facinus, sed illi tam textis insidlis insuruebant dolos, quasi nullo uidente cuncta facturi. 17-19 (p. 429. 95-88): Frequenter, non praeuidentibus nobis, ita in nos dolis subilis inruerunt, quasi nullum tuae prouidentiae haberent amorem.

PSALM 64 823 They all sharpened their tongue like a sword (v. 3): they used their tongue as something no less harmful than a sword, ready to utter against me anything capable of producing death and plotting. This was well said in regard to his traducers setting Saul against him; he was denounced to him on many grounds. They bent their bow, a bitter thing—that is, like a bow; we have made the comment that in many places he implies similarity without the , word “like.” They devised schemes full of bitterness against me, he is saying, hatching plots in this way to bring sudden and unexpected death like drawn bows. 7o strike down the innocent from ambush (v. 4): so as to do away with us furtively, though guilty of nothing deserving of death (the meaning of innocent)—that 1s, though giving them no grounds for blame. The phrase the innocent from ambush resembles the phrase “in the dark at the upright of heart” in Psalm 11, his meaning being, Just as they will kill furtively in the dark with no one looking, so they have no qualms about devising everything against us. They will strike him down without warning, and will not be afraid: often suddenly, when we do not expect it, they will use their wiles to set upon us, having no fear of your providence. His overall meaning is, They utter words of death, traducing and arousing enmity against me, hatching plots and schemes suddenly against me, and so do everything to destroy us by skullduggery without fearing anything. |

824 THEODORVS MOPSVESTENVS 6%, “Exoatatwoay sxutols Royo TOVHOGY. LvuVOVTES Kal cup PovAcvopevot

- # a% ¥ * * # a % om

: ae > ‘ # ~

TAS KaT ENoU yvoyias Exvpouv" OYOY yap *movncoy tHv Kat avTot éyet yvounv Kaktas yéuovcav, nv ws eikds auvdvtes éSeBatovv wore kai wpaka. me ¢

Tives 0€ ai yvepat;

6. Arqyhouvto co5 xzpoyo. sayidzs. Atehéyovro cai cuveBovdevovro 5 cpnot mwpos adAnAous Tivas av épevporev kad’ Huey pyyavas.

* ~¥ eye? 3 ~ f . % Fa # Ea on e

% % 4 ca z ® ? % € %

6°. Etzay [ts Gyeta, 27093; Ovy os ravrev cipyxdrwv atrov ott [MpaEwpev, ov yap éorw 6 Dewpav, aAr’ 6 roAXakis emtonpnvayyny avti mwpa-

Kal Kptvovros. | 10 ae ¥ yy ” * ¥ om 3 id Eews Tov AGyov eEtrrwv, OTL OUTWS ErpaTTOY OvY ws OvTOs TOU DewpoivTos

(2, “Egnoebvagay xvopiny. AveréAeoav gyow év trois wpos aAArjAous

em € $ % Ea m% & * £ % # : 2 Fs

AGYyots, Olepevveapevot Kai GyTOUVTES Tiva TPOTOV EvpoLey WavTas Huds ave-

Aety Ota ToUTov. Avouiny oé éxadeoe TO BovAeupa, érrEOn Adios H pedETY.

5843 toy F % wa + & gy & tose 9 2: g

7), “EZédumov éZepeuvaivtes sieoeuvycers. EZsoeuvéiyres éseAtwOv, TovTEd-

tw énéAcrov atrovs ai cal’ npav épevpéces* wreiota yap éxwoyncavres 15

2 % P 3 eo = TRS $ >, 9H * on %

kai pndev ioyvoavres, ovKeTt ovOEv OTL EpevpEtv El yov, OUTWS avrois Kai

Tas pmyavas ewcreiv cuvepy.

wpe Ws “ ” 4 es 5 Bow s ‘ ‘ # gt * # %. 2% 0, e 3 & om By

ic, Woosshetcsra: Zvfownmes, ant axpdia Safletx. “AAAA Kai aodAdaxis mpogépyovtTat npiv évoynpariCopevor pev o7nBev pidias, ov taiita 0é a wyn6". Luvévres — yropar: P, fol. 195; V, fol. 960°: Cord, p. 250. 3 eixds wet Cord. Gh, Acehéyovro —~ pnyavas: P, fol. 195: V, fol. 260°.

6°. Oty as — xnivovros: P, fol. 195; V, fol. 260. 3°. Avré\eoav — peréry: P, fol. 195; V, fol. 260°; Vat. 1429, fol. 116 (anon.):

Cord, p. Qt. IL rots] rodrow 1422 12 Adyous 1499 13 déixos qv Cord. a>, ‘C€epevvavres — cuvéBy: P, fol, 195; V, fol. 261; Vat. 1422, fol. 116 fanon.):

Cord, p. 251 (ddAov). 16 otxér: om. 1492. 3°, “ANAa — weroiuxos: P, fol. 199%: V. fol. 261: Cord, p. 952 seb nomine EUSEBIL.

Ae 6° (p, 322, 29-323. 4): Congregati in unum et contra me capientes consilia, werbune malum, id est sententiam plenam iniquitatis, et consilia noxia eoneaeperunt. Quae est ista sententia? 6¢ ¢p. 383, 9-13): Non quod uere hoe dixerunt, sed res uertit in verba, quod ita omnia facerent securi quasi nullum speculatorem malignorwmn operum formidarent, non uerbis sed rebus. 74 (p. 383,

13-17): Perseueranter et non transilorie quesserunt quomodo quaue oportunitate possent ad nostrum interitum peruenire; iniguitatem uocat iniustam oprisionem suam. 15-16 (p. 323, 18-91): Id est, ita sollicite occassiones excogitauerunt nocendi, ut putarelur inquisitio ista difectum: sic alibi ut inique agerent laboraueruant. 7° (p. 325, 23-27): Sub specie amicorum ad me acecidunt frequenter, cum in oculto cordis nutrierierant uirus odiorum; quod sepe Saulem fecisse manifestum est.

PSALM 64 825 They confirmed their wicked plan (v. 5): joining together and conspiring, they confirmed their intentions against me (by wicked plan referring to the intention full of malice against him that they probably came together to ratify for implementation). What kind of intentions? They talked of laying snares secretly: they discussed and pondered as a group what stratagems they could

come up with against him. They said, Who will see them? It was not that they all said, Let us do it since no one is looking; rather, as I often have indicated, he uses the word for the action, meaning, They acted as though there were no one watching and condemning. They sought out iniquity (v. 6): they kept talking to one another, investigating and searching to find a means of doing away with us all (by iniquity meaning “plan,” since their pondering was iniquitous). They wore themselves out searching searchings. By They wore themselves out searching he means that the investigations against us wore them out, since they gave great thought to it and came up with nothing, no longer able to investigate further, with the result that even their scheming came to an end. Human beings will approach, their heart deep: they even approach us frequently with the pretense of friendship, not meaning what they pretend, | but

826 THEODORVS MOPSVESTENVS patikovtat ppovoivtes, GAA ev te Babet tis Kapdtas thy Kab’ Huawv EyovTes

éyOpav. Toro dé pddtata 6 LaovrA wodAayod Patverat weTromKOs.

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» S&® Kal GueAcsra: 6 ses. “Aua dia rovrwv mwavrev péeyas oPOycerat 6 Oeds, ws kai ériBovAevdvtev Kai O1aBadAGvTev Kai UoKpiwopévev drah-

5 harrov. ‘SD. Behe varioy cyevnlnoay xt manyat xot&v. Ovrws yap dyot tas

* zm % fy? © am % ~*~ #> % % ~

pnyavas avtév tas kal npev acOeveis épydterat Kai ovdapivds, ws Ta TOV vymiov doblevy Kai. wAyrrew ov Ovvapeva BéAN.

94, Kat snobevacay ex’ airods ab yadoon: xbrav. Kai wavta boarep 10 4 épGéySavto 9 eizov Kat’ Euot, 7 dtaBadAovres 4 dvediGovres, edetyOy

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TaAVTd aoGevi. Td Oo Bye muTtou: senabivy, GRY, avTi TOU Méypi GQUT@QY ETH

BRRGuvybevra, ® re F 8ovdev S&Sioyvovra, % 8 asovdév hee Otatrpa€dpevov. # ovdev

QP. Kvapzyfnouy navres of Yemsotyres abrobs. [avres yoiv of PAérovTES aUTOUS TOGaiTa péev pnyavwpuevous, wpeAoivTas de OvdeV, Tapayn THY

5 daverav Kateo yéeOnoav.

Or % oe om #

L08. Kai spobr0n nig avOpmr05. Kai pofw wavres éAnpOyoav éxwAntropevor uel’ Gans THs aIroVONs Nvvov ovdev, TovvavTiov Oé Kal Olkas é0omar. 10», Kx UVNYY SAR ~% goyy 700 @c00. Kai WAVTES amnyyyexov OTi wor

Epyov TouUTO, Kal oot Ta yryvopeva éeréyparav, yveptoavTes ws ovK qv

20 aAdov ovTws a’Tois tacav thy arovdny eis TH pydev wepitpéyrat, Tovvavriov 0é Kai tyswpyoac Gas. Sa. “Aua — awakAdtrrev: P, fol. 195°; V, fol. 961; Val. 1492, fol. 116 (anon.). Ss). Otrws —~ Bédn: P, fol. 195°; V, fol. 961. @. Kai wavra — dwerpatauevov: P, fol. 199%; V, fol, 261. 12 dtawpagapev V. 9». [davres — xatrecyéOnoav: P, fol. 196; V, fol. 261%; Cord, p. 959 sub nomine ATHANASL,

10°. Kai @d8o — édocav: P, fol. 196; V, fol. Q61¥. : 10”. Kat wavres — tinwpyoacbear: P, fol. 196; V, fol. 261°; Vat. 1488, fol. 116 (anon.); Cord, p. 952 sub nomine Onigenis (P. G., XU, 1499 CD). 18 darnyeA- | Aovro 1499 19 yevdneva érérperay 1492 20-21 wepirpéyra: o Getos ébéAnoev dbOad-

nos, TovvavTioy — TiwpyoadQar yperioats 1424 Cord,

Ae §* (p, 3938, 27-39): Mirabiliter Deus magnus ostenditur, emulorum quassatis (casatis ms) insidiis. 8» (p. 393, 81-34): Tam inefficaces ad perimendimm

sunt eorum insidiae quam sunt infirma ad uulnerandum tela paruulorum. 9 (p. 824, 1-4): Omnia quaecumque loculi fuerunt aduersum nos, exprobrantes atque detrachentes, effeclu non sequente casata sunt.

PSALM 64 827 with hostility against us in the depths of their heart. Saul in particular seems often to have been guilty of this. God will be exalted (v. 7): at the same time,

in all this God will be seen to be great for freeing us from the schemers and traducers and pretenders. Their blows were reduced to a children’s dart: God thus renders their wiles against us weak and insignificant, like children’s darts, weak and incapable of harming. Their tongues lost their force against them (v. 8): everything they uttered or said against me, or used to traduce and taunt me, has all been shown to be powerless. They lost their force against them means, Nothing proved capable of reaching them, nothing worthwhile, nothing effective. All who observed them were alarmed: all who saw them, at any rate, when they were hatching such plots but achieving nothing, were reduced to alarm in their mind. Every person was afraid (v. 9): they were all struck by fear, astonished at their achieving nothing despite so much zeal,

but on the contrary paying the penalty. They reported the works of God: everyone reported this deeds of yours and attributed to you what happened, admitting that it was due to no one else that all their efforts came to nothing, and that, on the contrary, they actually were punished. | And they understood

828 THEODORVS MOPSVESTENVS 10°. Kat ra novhpare adrod sovinny. “Ori ta oad moupara, avti Tob mm, o*,duvdpet % 2 te¥Kaiae: ? Th off éytyvero codia.

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118, EvooxuvOnceta: Sixarog éxt 7h Kuopio, axi damet ex abesv. Hyiv o€ pyow cota emt col nH evppoouvy, ep w Kai EATiCopEev, Tap ov Kai

THv atahhaynv Tov KaKév deyoueBa. s

Ld ¥ o% &

L1>, Kat ixawvebycovrar aavres of ed0etc rH uxodiz. Kai Oavyacbncopeba mapa tavtwv of Tov OcKatov érpeddpevol, Ott dvayKatws Kai wpeE-

Muws atavta mpattovtes tocovTrwv ayabav KataEwupeba.

PSALMVS LXIV

bg & * om ¥ & o*% ™ om om $ * :

€ , & % Raha

Tnv éxavodov tot aot wpoayopevov év tEde TE Yradu@, Ex TOU éxei- 10

veov apoowrou talta pyow amep eiteiv avtois yppotrev tis émavddou péd\Aovew arodavev. Ardoas pévrot tas mpognyretas trovovpevos, ex Tov mpocwrov Ta wietota H Kai wavra oyedov POeyyerat Tov mWepi Gv Trotei-

Tat Thy mpodnretav, oby awhéds, GAA’ éxelvous watdevwv etre Eni TOis ayaGots, wate ToLovTOLs prpact KEeypnpevous THY evyaploTiav amodWdvat Te 15 Gea, cire é€v tais cuumopais pera toiovtwv Adywv Kai Ta TWratopata é&o-

me ;xai%ta 4ayaba z% %totadddvros s. ? ¥airetvy io, Saad poroyetoOa, wapa Oeou.

2%, Lot mpémer Upvos, 4 Osos, gv Lrov. ‘Erépwht Aéyer ex wpoowwov

tev abtav Ws Zewusy thy @dhy Kugtou ext yas aAdotTeing; ered Kai * » # na %% Codtrérwov % £eis* tHv * €éavtod ox ee oe of apopioas nv 6‘4 OQeds tov e eri % tot Lwv Oeparreiav, 19 Ps. CANAVE. 4.

10¢. "Or ra oa — codia: G, fol. 323 pluribus perditis; P, fol. 196; V, fol. Q61¥. 119, ‘Hyiv — deyopeOa: C, fol. 323; P, fol. 196; V, fol. 261°; Cord, p. 2638 sub nomine ATHANASIIL.

11>, Kai GavpacOnoopeba — xarakiovpeba: C, fol. 323: P. fol. 196: V, fol. 261¥:

Cord, p. 253 (anon.). Argumentum Thy éravocoy — Qeod: C, fol. 323; P. fol. 196%; V, fol. 262: Cord,

p. 260. 10-11 ef. L (p. 260, 13-16) Tois év BaBvdGu: ra pypatra apéopopa, ot Tis éwavedou yAtyopevor Tabryv tro Qeg thv vpv@diav mpocépepoyv 13 dwodraBeiv CPV.

2). “Erépwft — éxrdnpotpevov: C, fol. 323%; P, fol. 196%; V, fol. 268: Cord, p. 265-266.

A® 6-7 (p. 324, 16-18): Taliter liberati erunt, apud omnes admiratione dignia-

simi. 10-12 (p. 324, 92-24): De Babilone reditum populi in praesente psalmo praedicit, ex persona revertentium loquens. 19 (p. 324, 98-30): Quia eanticum Domini in terra aliena cantare non polerant.

PSALM 65 829 his doings: that the doings are yours—that is, they happened by your power and wisdom. The just will rejoice in the Lord, and will hope in him (v. 10): we, on the contrary, will feel joy in you, in whom we also hope, for from you we also receive deliverance from the troubles. All the upright in heart will be praised: we who have attended to righteousness will be admired by all for doing everything that was necessary and beneficial, and for being vouchsafed such wonderful goods.

PSALM 65

In foretelling in this psalm the people’s return, he speaks on their part in mentioning what applied to them when on the point of being granted the return. In composing all the inspired works, of course, he utters most things, or in fact nearly all, from the viewpoint of those about whom he is composing the work, not without purpose but to instruct them either in the case of good times to use such words in giving thanks to God, or in time of misfortune to confess their failings in such words and ask for good things from God the giver. A hymn becomes you, O God, in Sion (v. 1). Elsewhere he says on behalf

of the same people, “How shall we sing the song of the Lord in a foreign land?”' since God had determined Sion as the place for his worship, | and

1. Ps 13724.

830 THEODORVS MOPSVESTENVS

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kai mwpoatagas érépwht yayte OGuctas a’te mpooayew, pyre thy AOETHV

extAnpotv kara vopov Aatpetav. Ata toro évraila dyow ott wpétTrov got kai kaOyxovrws éxiAnpovpeEvoy.

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5 Kat dla THY ayvwpooUVYyY TOU mpd THS aiyyaAwotas Kaipov Kai ola THY avayKny tav adAdorplov téTwv, év ots xabeorates TWapéA\ToV Tas TpoGeED-

yas. [avra obv pyot kata tavrov amodwWorat éxet peta THY émavocov. 34, Eisaxousoy moocexs is pov. Ouxoiv wirép tovTwy dyciv axovous pov THS Wpowevyys Eemavaryaye pe.

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49, Adyos xvoutov Sneoeduvapocay junds. “EréowOl dyow Kyevibn cx Saxpud wou éuot Lovo yudoug uni vuatog ev tH Adyeobat wor ual’ Excorny 15 hpépav Eo Estwy 6 Oeds cov; Ovro: obv pyaw oi dAdyot, os ErotobvTO

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cal nuwv overdiLovres, thy avupopav eis AUanv kabiorévtes oA Kal eis aroyvwow ayovres, opddpa nuas aobevyca weroujxaow. To yap Smepeduvtpnacay, dvti tol ddvvapacat érotycay. 4>, Kat cats xocBstorg iudv ob taxon. “AMA” éxetvor péev rotavTu éAeyov,

0 nets C€ awep erdayouev trép wv noeByoapev els oe wodAdKs amavTa 18-15 Ps, ALL 4,

2, Kedds — éravocov: C, fol. 328%; P, fol. 196%; V, fol. 968; Vat. 1422, fol. 116% (anon.); Cord, p. 266 (anon.). 6 xaGerracr 1499. 3°. Ovxoily — éravayayé ne: G, fol. 323%: P, fol. 197; V, fol. 262%. $>. Tore —- wapécovrat: C, fol. 398%; P, fol. 197; V, fol. 262. 4°. “Crépwht — éwxoinxav: P, fol. 197; V, fol. 262”; Cord, p. 967: érdépwfi gnaw ‘Eyevnbn t& dax(202%) affert C, fol. 328° et abrumpitur. 13-15 éyevy8y — dnow om. Gord 18 wrepedvedpwoay] ydvvanwaay PV. 4>, "AX? éxeivor — pipara: P, fol. 197 ef V, fol. 268° (Geodwpyroav); Vat. 1492. fol. 116% (anon.); Cord, p. 267 (anon.).

A® 2> (p. 324, 31-34): Quod, aul in solo proprio ante negleximus aut in captiuitate olferre nequiuimus, reducti in Hirusalem deuoti iam et eruditi (? eruti ms) reddemus, 8-9 (p. 394, 35-325, 1): Pro reuersione poscentem. 93 (p. 325,

{-4): Nostro comitalui iucn>gentur externi, qui in tuum cultum liberationis nostrae admiratione migrabunt. 14-18 (p. 325, 5-8): Dum dicerent nobis per singulos dies exprobrantes Vbi est Deus tuus, inbicellos nos infirmosque ficerunt. 4> (p. 325, 15-19): Nos uero ista, quae patimur, pro eo quod impietatem egimus,

juste omnia sustenemus, sed reatum nostrum ueniae impetratione desolue.

PSALM 65 831 ordered them not to offer sacrifice to him or to discharge the rest of the cult anywhere else. Hence, he says here, It becomes you and is duly performed.

And a vow will be paid to you in Jerusalem. Paid was well put both on account of the ingratitude at the time before the captivity and on account of the pressing need in foreign places where they found themselves, and where they neglected the prayers. So he is saying, Every duty is paid there at the same time after the return. Hearken to my prayer (v. 2): so hear my prayer for these things and lead me back. All flesh will come to you: at that time it will not be only ourselves who will come: many of the foreigners also will be present in that place to worship you out of admiration for us.

Lawless people’s words overwhelmed us (v. 3). Elsewhere he says, “My tears have become my bread day and night as they say to me each day, ‘Where is your God?’ ”* So he means, These words that they direct against us in their taunts, leading on from disaster to deep grief and bringing us to the point of despair, have made us very weak (overwhelmed meaning “rendered us helpless’). You will have mercy on our impious deeds: while they said such things, we suffered justly all the sufferings for our frequent impiety to you. | So he is saying, Having allowed the impious deeds, you will

2. Ps 42:3.

832 THEODORVS MOPSVESTENVS

% Ed > & ¥ ce 2 ~ % is # ¥

eda Youev yonevoKas. dnKatws. Lvyywono y 4tas Tas agepetas Ponby Lvyywoyoas ovv gdyow acepetas PonOnoes xaii eraviges eis ta oixeia, wdtua tav oveckdvtev adropatvey ta pypara.

3) Verve A rae“KL AETessEhy5O.. mages pean, TsTolvyy ee atwegny t en O°, Mazugs gene Ov SZtAstM TOTe paKkaptotf Huets * ¥ * eR ° % % a o~ ra ecopeta, ous éxhefauevos Kai apopicas tev KateyovTwv mpoodapBavets

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lovdaiwv. | | 10

b. Navazcenvese: dv tals xvaviz o09. Iva etary év Tols wpoonKovet oot # , TO aad ¥Exelvys % #iciws 4a™% # 0%, ts, Ths a on Toros,; os Gewae racys TopocyKovoNS Tis yijs, Tov ¥ m& 2

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oTrou ‘Ye Kal Tagns THs oikovpevys avTos éAmis el Kav yap ayvwpoveow exetvot, AAU ypeta avTots THs wapa cov divavOpwriias Kal tev wapa wou veTov, ap wv arodavovet THs Tpodys.

66. “Exanougey fudiy, 6 O20: 6 swrts fudis, 4 thats navtov Thy me9ewokin mpc e 8% ) Ed 8 % ;dA\a oaKai *% > z he tev TH: vhs. OQuyi rovtouvs povov evepyeteis, Tovs*év% Oaraooy 20

& ¥ % &% zg ; % & ¢ ra P on ¢ ta

wepioaters twohkAukts awd Kwovvev. BovrAera cé eiwetvy ott waow aTavTev

* él&tevoo“ a% avTois Kadwv aitios.

*'. Tore-— ned\dovros: P, fol. 197%; V. fol. 268; Vat. 1492, fol. 116° (anon.): Cord, p. 207. & wareyovrer; wornpevdvrav Gord 5 éavrov PV 1422 Cord — radra Aeyer om, PV L¥2z. a>. “Iva etry ~~ lovdaiav: Py fol. 197%: Vy fol. 263.

a-6°, “Arohaiooner -- vag: P, fol. 1975: V. fol. 268; Cord, yp. 968. 12 gov

om. Cord. 6. Oo Baupacroy ~~ raamas: P. fol. 198: V. fol. 268°: Vat. 1492. fel. 117 (anon.), US dra... awodraberove; | id2,

OG) Odyt -- airing: PL fol, (U8: Vo fal, 253°,

AS Sb (p, d2o, 2o-2%. 0 dd est in dovis uae dominationis et turis, 13 (p. 32),

8-27): Sacrificiorum appariiionibus el coplis perfruemur. 14-21 (p. 425, 34326, 6): Non est ergo tibi difivile nos eripere, cum heneticlis tuis omnis terra foueatur. fam babilantes foresm quent pererrantes mare providentiae tuae eura sustentat, foetandis scideel terris, naulragiis mitieandis. |

PSALM 65 833 help us and bring us to our own land, rendering the words of the taunters ineffectual.

Blessed is the one you chose and adopted (v. 4): at that time we shall be blessed, since having chosen us and removed us from what beset us, you adopt us and draw us to yourself. He says this in the Jewish belief that God was on Mount Sion, ready to draw them to himself there. He will dwell in your courts, as if to say, in your special places, since all that land, the land of the Jews, was special to God. We shail be filled with the good things of your house. Holy is your temple (vv. 4—5): we shall enjoy the good things of your

house—that is, worship in it, sacrifices and the rest, it being their custom to perform them in the temple. Wondrous in righteousness: it is no surprise if you are favorable to us, since you are the hope of the whole world. Even if they are ungrateful, they still have need of lovingkindness from you and rains from you, since from these they gain food. Give ear to us, O God, our savior, hope of all the ends of the earth and of those far distant at sea: you not only help these people, but you also often save those at sea from danger.* He means, You are the cause of all the good things they enjoy. | Preparing mountains in your strength (v. 6). Prepar-

3. Although the final phrase of v. 5 is missing from some forms of the Lxx, and Devreesse omits it from his text, Theodore (like his fellow Antiochene Theodoret) is reading something about seafarers, as the ancient Latin version also attests.

834 THEODORVS MOPSVESTENVS 7%, “Erondlav don év TH isy0t cov. To érowmclov édpdlwy eipnrat twohdayou. Avtés pyat xai ta 49% tH of Ovvapet édpaia troteis Kai io yupa.

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yevouevov.

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x # & x ¥ ¥ , 2 pe ¥

Covvucba kai thy érowotyta éxwWeixvuvtal, Kai thy eixoMav Tot épyovu

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S@, “O cuvtapaccwy to xutog THs Aaracons. ‘Exetvo Aéyet Garep aAAa-

you xadet weptBdratov adris, otov té ABuscos o; ivartiov vo meoBoAatov auvot tyv yap mwepiBodnv avris dyot Kai thy Extacw, TovTéaTtt THY oUTM peyaAnyv, ote Gerdes ovyxiveis.

15 aa “Hyoug AVUATOY LUTZ Tis Ineothioeta; Kal éredav TO TW TPOTtaypatt 9 Oadkacoa tapayiy vropeivy, ovCE troaTHval Twa SuvaTov DO tov pdBov. Bovderai dé dta Tovrwv etweiv étt airs Kai yopyyos Tav adya-

Gav, airos kai éenoyvev ta ioyupa, adtds Kai tapdttwv ta peyada, iva ano TOU KowoU Cen Ott eikotws Kai altT@ Taira wapéa. Eraye yoiv 0 evbhis

eE% & af Lo, HF % *% #

9*. TupaySicovra. tx 28vn. Ovtrw pyoi Kai tovrous tapdEes as THY Garaccav.

i ef. p. 878, 2 13-14 ps. CHIL, Ge, #9, T6 éropmaGav ~ yevopevov: P, fol. 198; V, fol. 963; Cord, p. 269. 1 éromsdSev

avri Cord 1-2 Paraphrasis (p. 957, 34): To irowcilev wavrayot édpd Say dyer 2% ards yap Gord,

72>, Tav Giow — xwdvopevos: P, fol. 198; V, fol. 968%: Vat. 1499, fol. 117 {anon.); ef. THeoporerus (1252 B et n. 48). 5 éromov xai eixodov 1422 = 9 OAs des, 1499, S*. ‘Exeive — ovysweis: P, fol. 198; V, fol. 263°. So, Kal dveday — eds: P, fol. 198: V, fol. 264. 9", Ourw — Oddacoav: P, fol. 198°; V, fol. 964: Cord, p. 269 sub nomine ATHANASH,

Ae 7 (p. 326, 7-9): Id est, stabilitate sua et mole confirmans: nihil per se aut ex aliquo, sed tua operatione et uirtute subsislunt. 5-8 (p. 326, 10-19): Oportuno uerbo ad praesentem liberationem ussus est, paratum siquidem et expeditum, quod nomine semper accinctionis oslenditur.

PSALM 65 835 ing occurs for “establishing” in many places. You are the one, he 1s saying, who with your power make firm and strong even the mountains. He means, While nothing is naturally strong, it becomes so with your power. Girt with

his might. He uses girding in the sense of readiness and ease, by analogy with people who have recourse to girding themselves up for good works and give evidence of readiness, thus gaining ease in action. So he 1s saying, The power you have is at the ready, and with great ease you can do whatever you wish without hindrance from anybody. You who stir up the depths of the sea (v. 7). He refers to what he elsewhere calls its “garment,” as, for example, “The depths his covering like a garment.’ In other words, he is saying, When you wish, you stir up its surface and its mass, great as it is. Who will bear the roar of its waves? Since even the sea suffers disturbance at your command, he is saying, no one can withstand fear of you. In this he means, You are the one who supplies good things; you are the one who imparts strength to what is strong; you are the one who imparts disturbance to what is mighty, the purpose being to bring out from the general rule that he will provide this also for them. In fact, he goes on at once to say The nations will be disturbed: he will disturb them like the sea. | Those who dwell at the extremities will be in fear as a result

4. Ps 104:6.

836 THEODORVS MOPSVESTENVS

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aeTov % }lopoavyy, Oat . 08 fF0265 Mend we auTov, AG _*ws# év ° .tH~ yio~THs rs éwayyeAtas z Na . ee ee Dy} ce 795 KaAwy ovTa. » 104, ‘Hrotuacas tay teogny xdTOV, Gt. GbtEg 4 stomnasixz cov. Kai tH

Tapa gov mTpovoig étolunv avrois wapéEeas thy tpopyv, wate jndevds 8-10 Ps. AVIU, va.

9°, Kai rocatira — wpoucemévou: P. fol. 198%: V, fol. 64.

, €lrov-~ érra: P, fol. 198%: V. fol. 964: Vat. 1499, fol. 117 (anon.): eadem, paucis mutatis, affert GARNERIUS sub nomine THeoporeTi (1353, n. 63). 10°, “€mioxeyrv — daydeis: P, fol. 198°; V. fol. 964"; Vat. 1422, fol. 117 (anon.). 10>. Kai wapéfew — d&aces: P, fol. 198%: V, fol. 964°; ef. supplementum GanNERIL (1353, n. 72), 17 nuas ex Carn. supplevi. 10°. [6 axodouBoiv — dvra: P. fol. 199: V, fol. 964°: Cord, p. 270; ef. stepplementum GARNER (1353, n. 75). 104, Kai 1 — viv ypeiav: P, fol. 199; V, fol. 264%; Cord, p. 270, 47-271. 8 sub nomine Onigents (P. G., XU, 1496 C4-D 1): ef. supplementum Gannenit (ib.).

A® 2-3 (p. 326, 14-17): Tanta in nostri liberatione praesigna facies, ut ad omnes terrae habilatores nuntius operum tuorum terror perueniet. {4 (p. 386, 19-20): Imbrium infussione foetasti. 10¢ (p. 396, 22-27): Adsiduetate, inquil, pluiarum etiam fluius aquarum incrementa suscipiel. Fluium autem Dei for-

danen ideo uero eum uocat, quod lapsu suo terram repromisionis interluit. .

PSALM 65 837 of your signs (v. 8): you will work such marvelous signs and portents in our regard as to terrify everyone throughout the world at the mere report of it. Some commentators, for the reason of the uncertain reference, attribute will be in fear to the above, but there is nothing to be supplied: the subject follows, those who dwell at the extremities as a result of your signs, nothing further attached. You bring gladness to departures by morning and evening. After mentioning the disturbance and fear of the adversaries, he mentions also their happiness. By departures by morning he refers to the rising of the sun, as in the phrase “his emergence is from heaven’s zenith.” So he means,

From the rising of the sun to its setting we shall experience gladness and happiness—that is, we shall have lasting happiness.

You examined the earth and bedewed it (v. 9). By “examination” he refers to the provision of rain, meaning, You will provide us also with abundant rain. You spared nothing to enrich it: you will also provide it with an abundant and rich supply of crops. In this he means, After the return you will regale us also with great prosperity. The river of God was filled with waters. He mentions also the consequence of the rain: From the abundance of the rain the river will swell (referring to the Jordan, calling it God’s because it is in the land of promise). You prepared their nourishment, because this was your preparation: you will provide us with food made ready by your providence so that we lack for nothing. | This was your preparation means, Since

5. Ps 19:6.

838 THEODORVS MOPSVESTENVS évdeioba. Td dé obta; 4 étowxcix cov, rovréotw émewy Eoyov cot Ta Toiara evrpemiCew Kai éromalew trois avOperos, ab wv aravtwv avrots yopryeis thy apGoviav. “Oorep yap TO éErotpa ery rd édpacew Aéyer and toi Ta wapeokevacpéva Eroma eivac kai PéeBara wpds tHv ypetav,

~~ % $ Q P ‘O % ee » . ¢ é , r

5 ovrw Kat érowaciav abryv Kadet THY apacKeuny, os évraiba, — iva etry 6tt ovdevds évdenOnaovra. “Eroma yap avroits wavra Kai wapackevacpéva ws pndev deiv avrots @povridos’ to dé Tototrov Kai BéBatov, péypt yap av n wapeckevacpevoy PéBatov éott wavtws mpos THV ypetav.

114, Toos 23anng abtis 1e0us0v. “EdaEev ori rd Exeoxébo gai “En410 Guvas xara évadAayny eiev ypdvov, avti toi « éwioxeyrat» Kai « why}-

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Guvov », Emel tt ypeta Tov MeéDucey et wept wapednAvUoros eAeyev; Aeyer O€ OTt Kai Oi avAaKkes Tis ys wAnpwOycovra iddrwv’ aKodovbel yap Kai TOUTO TOLS vETOts.

11>, IDA8uvey 7% yeviuare 2iths. MapéEas thv tév xapwev ayia. if Lit, “Ev vat; sraydsw xbrihs ebopzvojcera: svaréddovex. ‘O Lupos tas orayovas cpoaous héye eixdtws, — toraltTn yap 4 dpdcos otayovas exTréunouea omropaonv, — otahaypous 0& THs ys KaAeT tHV dpdcov, Ered

Ola THY ypelav Ths yhs Kai tov €€ av’rijs xaprov ai dpécot wéurovra.

128, Euvdoynoes tov stégavoy to évixuro THs yoxnotorntés cov. Kai “) qwavta tov eviavrov Tov KUKXov evAOYyHoUS, TANPOCES WavTWY TeV KapTov, Oafidws thy avddoow mwapeyopevos’ sy:2utToy O€ THs avrou 7p47TOTNTOS Eitev Tov THS OYVias, ws TH aUTOD YpnoTdTHTL THY evETHpiaV de yopevov.

| évdecioGa: PV deieQar Cord i BéBaov des. Cord. L1*. "€datev —~ verois: P, fol. 199; V, fol. 264%; 9-11 cf. supplementum CGan-

neru (1356, n. 7). L1%, HapeSeis — darariav: P, fol. 199; V, fol. 964’. 11°. ‘O 2upos — wéyrovrac: P, fol. 199%; V, fol. 965: Cord, p. 271; ef. supplementum GARNER (1856, n. 7). 124, Kai wdvra — deydpevov: P, fol. 199°: V, fol. 265: Cord, p. 979. 99 evv-

vies Gord,

A® 1-2 (p. 326, 298-30): Tui operis est et prouidentiae talia hominibus tantaque largiri. 9-10 (p. 326, 33-327, 1): ... Muléiplicasti per inmotationem temporis dictum. 12-13 (p. 326. 30-31: Quod praecidentibus pluiis ex more consequi-

tur. 11° (p. 387, 3-7): Id est, plurimi roris sparsas super faciem terrae gutas stillicidia appellans, quoniam ulilitati terrae proficit frequens et densa roris sparsio. 21-420, 2 (p. 327, 8-11): Benignitatis diuinae annus dicitur, quoniam liberalitate eius in nutrimenta frugum caeli temperies ministratur.

PSALM 65 839 it is your role to prepare and furnish such things to human beings, from them all you will provide them with an abundant supply. You see, just as he used prepared for “secured,” since what is prepared is made ready and reliable for use, so he calls the readiness itself preparation, as in this case, as if to say, They will lack for nothing. In fact, everything was prepared and ready so that they had no worry about anything, being of such a reliable nature as to be fit and ready for any need at all. Bedew its furrows (v. 10). He brought out that You examined and You spared nothing involve a change of mood for Examine and Spare nothing, for what use would there be in saying Bedew if he were speaking about the past? He says also that the furrows of the earth will be filled with water, following on the rain. Multiply its produce: you will provide an abundance of crops. Jn its drops it will enjoy growing up. The Syriac logically calls drops “dews,” dew having this habit of producing drops all over the place; he refers to the dew as the earth’s drops because it is with a view to the needs of the earth and its crops that dew falls. You will bless the crown of the year of your bounty (v. 11): by blessing the whole cycle of the year, you will fill it with every crop, liberally providing the increase (by year of your bounty referring to prosperity, as it is by his bounty that it experiences prosperity). | And

840 THEODORVS MOPSVESTENVS 12>, Kat ta wediz cov manolicovta: mécyz03. Kai éorat pév edOyvouvTa Ta wWedla Kai ai apovpat.

13%, Uravjcovra: tx woxts tis éohuou. Qoxtz vis ésjuov Agye: ta dpoPO % a Kai %boa%pyoiv3év-tHxépnuw # Kai %év>Totssal ¥ wedi Ta Aeyopeva. 6pect af TEdwe-

Tepa, Kat Tavra evkaptias wAnpwbycerat. 5 13>, Kai xyaddiaow of Souval mecilacovrn:. Kai taitra mwodAjs evppocuvys TAnpotrat, TOUS Oiketous avadidovTa KapTroUs.

148, “Evedicavro of xcvol ray apobarwy. MAnpotrat On Kai tis épéas Ta wpopata’ dow yap véuerat davrii@s thy Poravny, TocoUT@ Tis Epéas érot-

# oe & * Toteitat rd OTaTHY THY avadouw. 10

:14>,, *Katgat xosrrde: a AYa2n9uvote. Be Pee ree & wm SaBov& otrov. Ta Babvtepa tév wedtwv'

erat O€ ciety Ott Ta TWavra wWAypotrar evOnvias.

14°, KexodZoverm. axl yao tuvicouew. To asupazovta: mpds td ‘EveSusavto of xorol tév xeoSazzrav’ TO yap at xordddes wAnOuvotcn ctrov dia pégouv tapéyKerrat ate weds Ta aveitepa tHv axohovOiav éyov. Ta roivuy 15 apopata Kai dwoe tv Ep€av Kai awd THs WwAnopovns ths év TH vouH WUKGPEVva WoTED TWas Uuvous THY oikelav mwvyv avaTréwet, OemKvuvTa THY

eveTypiavy Thy anv” idtov yap tev mpoBatov Td puxacba mano evra tijs VOLMS.

12>, Kel dora: — dpovpar: P, fol. 199°: V. fol. 265: Cord. p. 273, 3-4, L etBuvotivra Cord. 12°. ‘Opaia — mraypabyoera: P, fol. 200; V, fol. 265°; Cord, p. 273 sub nomine

Divya». 4 ra Aeydpeva ont, Cord 1-5 xal doa — waypadycera affert GARNEnics (1358, n. 3%). 18>. Kai raifire ~ xapwois: P, fol 200; V, fol. 265°; ef. supplementum Garnenu (1858, n. 32). 14°. Mypotra: — avacoow: P, fol, 200: V. fol. 265°. 14>, Ta Babiirvepa — evOyvias: P. fol. 200; V, fol. 260. 14°. Té xexpaEovra: — vouys: P, fol. 200; V, fol. 265°: Cord, p. 273 (anon.);

Pp S

cf. supplementum Garner (1360. 1. 49) 15 are om. PV 16 dave) didwo Cord L7 avanéwberev PY

Ae 45 (n, 327, 15-16): Incultae quaeque magnopere ullatenus solitudines frugum fertilitate gaudebunt.

fertile. |

PSALM 65 841

your fields will be filled with richness: and the fields and the furrows will be

The beauty spots of the wilderness will be enriched (v. 12). By beauty spots of the wilderness he refers to mountainous tracts: all the level parts even of the wilderness and the mountains will be filled with fertility. And the hills will be encircled with joy: and they will be filled with happiness, yielding their own particular crops. The rams of the flocks were clad (v. 13): the flocks will also bear much wool; the more generous the fodder they graze on, the more abundant the supply of wool they produce.°® The valleys will abound with grain: the lowest parts of the fields (implying that everything abounds in prosperity). They will shout and sing hymns. The verb They will shout refers to The rams of the flocks were clad, the clause The valleys will abound with grain coming in between in having a connection with what is above. So he is saying, The flocks will give wool, and in bleating as a result of the abundance of fodder, they will utter their particular sound as a kind of hymn to demonstrate their satisfaction, bleating when full of fodder being characteristic of flocks. |

6. The Lxx reads the Hebrew form as “rams” (cf. Deut 32:14) instead of “hollows, valleys.”” Quite unaware, Theodore proceeds to give a detailed interpretation of the verse under that misapprehension, unable to suggest a different sense.

842 THEODORVS MOPSVESTENVS PSALMVS LXV

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Kavrai€a pév wpoayopeve thy ewavodov. OQuKétt dé ws éx mpoawTou wavrev tov Wakudv pyow, GAN é€x pévev tev wap avrois Gavpactév Te Kai évapétev avopev.

tor ’ ¥ & Se a Rep tus € wee & & oy # *

5 I. “Adaddkare 7 O2G, zdoa A yh. Yuvyoare rov Oedv mavres. Karis Ge elwev wavtes, een wavtas éEénAnée ta kata thy émwavocov.

28, Wehace 0% ta Gvopatt zirod. Me’ vuvev adrov dvopaere. 2b, Adce Adtav xivéoet adz00. ‘H dé eis adrov aiveots éyérw OdEav, Tov-

téotw Emdd&ws attév tyvicare. 10 38, Efxate tO Oa ‘Qs pobepx tz Epyx cou. Toiro mpd wavtwv év Tots upvois A€yovTes Kai OpoAoyobvres, Ott HdBov peoTa Ta wapa Gov yeyevn-

péva. Kai tis tovtov 4 awdcetkis; Bb, “Ky ra «A4Ge, tHe Suveuens Go» alaoveai cz of éyfoot cov. Ourw yap TO peyéet tev mapa cov ywopévev wepiBrérTous awroavets TOUS cot IS zpoonKxovras, @S Todos Kai TeV evavTiwv bioKpiverBat Yevdopévous THV anv dovAciav. Totro 0é€ yeyovev Ste Kai wepirunOyvat woAXoi tev évavtiwv Argumentum ps. DXV Kevrai@a -- avdpdv: P, fol. 200°; V. fol. 266; Cord, p. 287.

1. “Yuvycare ~~ éwavodov: P, fol. 200°; V, fol. 266; Cord, p. sub nomine ATHANASIL.

23, Me@’ vavav airvav ovonaGere: P, fol. Q00";-V, fol. 266. 2>. H dé—~upvioare: P, fol. 200°; V, fol. 965; Cord, p. 288 sub nomine ATHANASLL. 1-9 Me@’ vpvev — vpvicare praebel supplementum Garnerit (1362, n. 74).

3°. Totro —~ drddedis: P, fol. 201; V, fol. 266": Cord, p. 989. {1 vpvodroyoiiv-

ves Cord ra om. Cord.

35. Ovrw — xpaypareioacba; P, fol. 21; V, fol. 266%; Cord, p. 290 sub nomine

Hesycuu; ef. supplementum Ganneriu (1864, n. 83). 14 wapal wepi Cord 15 vwoxpivacba: PV.

Ae 2-4 (p. 327, 26-30):... Vi in superiore reditur populi de Babilone praedicit, sed in hoc tantum defert quod hie ex persona eorum tantum loquitur qui

erant inter eos meritis celsoris, 1 (p. 328, 1-4); Pro ymnos dicite, quia nullam partem uicinae terrae latere poterit tantis signis soluta captiuitas. 2> (p. 328, 6-7): Gloriosse illum magnificeque laudate. 13-493, 2 (p. 348, 8-15): ita magnitudine operum atque omnium signorum in seruos tuos ora conuertes, ult plurimi alienignae, circumecisione suscepta, in tuum simulent se uelle intrare seruitium; quod in libro Antiquitatum losepus temporibus Mordochei

seripsil inpletum. :

PSALM 66 843 PSALM 66

While here, too, he foretells the return, he no longer recites the psalm on behalf of everyone, but only of the distinguished men admired by them. Shout aloud to God, all the earth (v. 1): sing hymns of praise to God, every-

one. “Everyone” was well put, since the events of the return astonished everyone. Sing to his name (v. 2): recite his name in hymns. Give glory in praise of him: \et praise give glory to him—that is, sing his praises in glorious fashion. Say to God, How awesome are your deeds! (v. 3). That is, saying this before all in the hymns and confessing, What was done by you 1s fearsome. What is proof of this? Jn the might of your power your foes will speak falsely of you: you thus will render those dedicated to you conspicuous by the magnitude of what is done by you so as to respond to many of the adversaries falsely professing your service. Now, this happened when many of the adverSaries were prepared even to be circumcised | in pretending to adopt Jewish

844 THEODORVS MOPSVESTENVS

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tév loveaiwy Kai rovs Kata yupav Karéoyev, ws wodha Kai TéV addov | EOvev Cue tov tev Tovcatwr pdéfov weprtenvdpeva thy aidd, TO axtvdvvoy 10 avtots €x tovTov moayparevoacba >». 43, aon + Fj WIDGRIVE TI TACLY GOL AU YARZTOCLY. Anédwxe TO Trav er a 3 & TO F %4 sae7%, 7%. oe Aikaov ree 4toivuv Ye id %tabta “ wavtas TH Adwazars OG, nao pyot- oa go. kata TwOkwW Kai TpogKkuvety Kai WrddAew.

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BY, “Qs poBepos gv Bovials ones tag viols tGv evOson0v. Kat yuoro-

gav Orws ta to’ Oeot évOupjpara poBepwrepa waons éotiv avepwrivns 2 evvolas.

69. O usraststouy thy Othnecn ele Snpav. Kai rovrov amddegts cat * afyevoueva, & ’Omwws cd ThyAOxhxG6%) , emperéBadev ee >sisxe # cd Ta Hon snoxv.ne LUppayos ovTwS Neyer’ Merésarev Aahaceny sig cnory. 4-11 fosepuus, Anhiquit. Al. vi, 15.

S To orperrovy PV 7 yapav PV Cord 9 xaréoyov Cord 10 vor om. Cord 11 xpayparevonévwr PV —- dpeva Cord; cf. supplementum Gannenir (1364, n. 83), 4*, 'Arédwxe — withdrew: P, fol. 201; V. fol. 966%. 4. ‘Yunjoare — ponpovetovres: P, fol. 201: V, fol. 267; Cord, p. 290 sub nonrine ORIGENIS.

58. “Hreere — oixovonias: P, fol. 201°: V, fol. 267: Cord, p. 290 sub nomine ATHANASH.

9°, Kat yrorworav — évvoias: P, fol. 20iv; V, fol. 26/7.

6. Kai rovrov — Eyodv: P, fol. 201%: V. fol. 267: Cord, p. 291 sub nomine Aruanasn (P, G., XAVIL, 288 (). Ae 22-93 (p. 3828, 27-28): Documento sunt ea quae ollim gesta memorantur.

PSALM 66 845 ways. Josephus is witness to this in the eleventh book of the Antiquities in his account of the events of the time of Mordecai as follows: “The horsemen bearing the letters set out at speed and completed the journey before them. Mordecai put on the royal stole and golden crown, clad himself in the chain armor and issued forth. On seeing him so honored by the king, the Jews in the city of Susa gave way to general rejoicing. With the publication of the king’s letters, exhilaration and a light of salvation gripped the Jews, both those in the cities and those in the provinces, with the result that many even of the other races circumcised themselves out of fear of the Jews and thus guaranteed for themselves freedom from danger.” Let all the earth adore and sing to you (v. 4). All this corresponds to the verse Shout aloud to God, all the earth. So he is saying, For this it is right for everyone in the city to adore and sing to you. Let them sing to your name, O Most High! Sing his praises, mindful that he is most high. Come and see the works of God (v. 5): come, everyone, observe God’s designs. How fear-

some in plans beyond the human race: and recognize how his desires are too terrifying for human understanding. He turns the sea into dry land (v. 6): what has happened already is also proof of this, how he transformed the sea into dry land. Symmachus puts it this way, “He transformed the sea into dry land.” | They will cross the river on foot. Symmachus: “They passed over

1. Theodore cites a passage from Josephus (see vol. 6 of Josephus, Jewish Antiquities [trans. Ralph Marcus; LCL; London: Heinemann, 1937], 450-51) that reproduces almost verbatim the Lxx text of Esth 8:14—-17 and not the biblical book itself. Esther probably did not appear in his canon, as it was not in the canon of Athanasius, Gregory Nazianzen, and other church fathers—nor, of course, does it occur in the Qumran materials for liturgical reasons, nor is it cited in the New Testament. Diodore, Chrysostom, and Theodoret seem not to cite Esther, either, while being content to cite books that we class as deuterocanonical.

846 THEODORVS MOPSVESTENVS

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6>, “Ev TOTAL SteAsbaovta: most, Avp"AYOS OuEbacay mO0L. Cretvov Yap peuvyTat Tey TOTE yevouevwv, Omnvixa eEyyayev avtrous é« yas Atyvarou.

6°, “Exet evogavOncoushs bx atta. [loAAHv yobv tdéTe Kai THY edpoguvyy exynkapev Oa Bavparwv ovte peyadev, tapaddEws tév éyOpav Kpa3 TOUYTES.

74, TO SeondCovte tv tH Suvzctsia xdto¥ cod xidivoc. Hidpavey yap nuas Tats oikeias evepyeriats 6 TOU TravTos ai@vos OeamwdrTHs.

@>, Ob opbadrwoi aurot emt ta Ebvy, emBréroucw. [act mpocéyet Kai wavra e€erage: ta yryvoueva.

10 7. Ob masamxoanivortes pn Svoboloaay sv gxutots. “OQere of ta drowa HpaTTovTes Kai wapopyifovres tov Oedv py peyadkodppoveire, dvros tot epopavrds Te Kat éFeradovros’ dw@cera yap dikas tbrép wy wAnppedeire.

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1S S>, Kat gzouticate thy Quvhy THs aivécews auto. “Anoutiocars, dvri

tot Axovativ wouoare, kai tas owvds yot tév wyvortev cis atrov akovotas tjoteire” axcdovlov yap iv abrovs tyuvotvras kai dxoveo Oat.

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9, Tot Qewévou thy yuyry wou sig Smyv. ‘Opare ydp ola ra ywopeva, ott Gavpatos a&ia Kai éraivov, drrws axnhrakév pe xwddvev cai Gavdrov. 6°, Zippayos — Aiyuwrov: P, fol. 201%; V, fol. 967°. 6°. HodAnv — kparotvres: P, fol. 908; V, fol. 267-. #. Hidpavey — deowdrys: P, fol. 208; V, fol. 967°. o>, Hao. -— yeyvépeva: P, fol. 902; V, fol. 267"; Cord, p. 292 sub nomine Aruawastt (P. G., XXVIT, 288 D 10). 4°, “Oore — whyppereire: P, fol. 902; V, fol. 267"; Cord. p. 293, 19-29. 84, Havres — OauvudGere: P, fol. 209%; V, fol. 967": Cord. p. 293 sub nomine ATHANASII (= P, G., 989 A).

8. Axouricare — dxoverOa:: P, fol. 208%; V, fol. 268, ®. ‘Opdre — Oavdrav: V. fol. 2048"; V, fol. 268.

Ae 6» (p. 328, 31-33): ...recordatur eorum quae gesla sunt, cum de Egipto populus fuissel egresus. €¢ (p. 348, 34-36):... cum hostes nostros numero et robore superiores tua uirtute occidisse conspeximus. @* (p. 329, 1-4): Haee uobis gaudia praestitit... cuius est proprium dominationis et regni sui inilia et fines non habere, Ze (p. 329, 10-14):... et operibus uestris Deum ad iracondiam prouceare nolile uel inpunitate insolescere; est qui inspiciat alque deiudicet; ausus uestri non erunt inpuniti. 17 (p. 329, 20-98):... de midio me periculorum et a uicinia mortis eripuit et non dedit commoueri.

PSALM 66 847 on foot.’ He makes mention of what happened at the time when he led them out of Egypt. We shall rejoice in him there: at that time, at any rate, we had great joy as well through such great marvels, surprisingly prevailing over the foe. The one ruling by his might forever (v. 7): the Lord of all ages gladdened us with his characteristic blessings. His eyes gaze on the nations: he heeds everyone and examines all their doings. Let the rebellious not be exalted in their own estimation: so that they may not glory in doing wrong and provoking God, since he is the one who scrutinizes and examines; for he will take vengeance for your wrongdoing. Bless our God, O nations (v. 8): instead, since you are all in the same place, praise and admire him all the more. And make the sound of his praise

be heard—that is, Let it be heard, and let the voices of those singing his praises be heard (it being logical for those singing praise to be heard). The one who has brought my soul to life (v. 9): observe how all that has happened is worthy of admiration and praise, his freeing me from danger and death. |

848 THEODORVS MOPSVESTENVS 9>. Kat uh Sdvrog cig séAov tobs zOd%q ov. Oux éacev pe wepirpangvat vd tév éeniBovrevovtwr. Tivos dé évexev xai wabetv nuds ovveywpyaey ;

10%, “Or. idoxivacas fds, & O26s. “va tais OrAifeot doxipous romon.

# B % | 8 & # FR - ¥ % ¢ bes

10>, ‘Exbswmoas fuds og mupotta th apydotov. “Erredy 1 aupi Kat TH

yovelg kabaipera Td ypvotov, ws wupt pyot tats GAtpeow apedov npdv > Ta KaKa CoKipous éipryacu.

114, Kiekyzyes Au.ds sly thy aayiha. Ai tovto wetpav AaBeiv tev Kakav wemoinxas’ mxyida dé Kadel tas cuuopds tis aiypahwotas, ws Gavarov érayoveas. 11>, "Ebov Drivers emt Tov vésTOY Away. AuvTpipyvat TAIS OrAnfect auve~ 10

yaépnoas, éx perapopas tév wintdvTev Tov veTov Kal ouvTpiBovTev. 124, “ExsBiBacas av9ommous ext tag xzoxAxs hydiv. Movovovyi aeromKas avrous émiByvat tats Képadais npov. 12>, AvidOousy diz wucog wat Udero;. Aid wodd@v cai ciaddpev Kaxév

avaNioxew Kal ocuptvitye Ovvapéven. 15

Pa ad one % » ® 2 io

12°, Kal e¢nyxyes Aus ci: avxbuyyy. AdAd Ota awavtev exelvwv tev xaxov é&éBades, ovdev mabeiv dacas péypts Gre wadw nds eis dveow KaTréoTyoas.

9>. Ov« gavev — cuveywpyoev: P. fol. 208°; V, fol, 268. 10%. “Iva ~- woujoy: P, fol. 908°; V, fol. 968.

10°, ’Coredh — eipydow: P, fol. 909°; V, fol. 268; Cord, p. 904 sub uomine Kusesil. 113, At rofre — érayoucas: P, fol. 203; V, fol. 968°°"; 8 wayida «rr. affert Cord, p. 295 sub nomine ATHANASIL 11>, SuvrpiPivar — ovvrpiBovrev: P. fol. 203; V, fol. 268v.

12%. Movovavyt — nav: P, fol. 903; V, fol. 268°; Cord, p. 295 sub nomine ‘THEODORETI.

12>. Aw wolAav — duvapevev: P, fol. 203; V, fol. 268%. 12°, "ANd — xaréorncas: P, fol. 203; V, fol. 968%: Vat. 1492. fol. 118” (anon.,).

Ae 1-2 (p. 329, 24:... non permisit moueri. 10 (p. 329, 25-28): Vt tribulationibus, inquit, miliores faceret et castigationibus erudiret. 4.5 (p. 320. $0-39):... uitia nostra sunt decocta ut metallorum sordes purgutorio igne purgantur. 8-9 (p. 399, 33-34): Captiuitatis uinculis inretiti wicinia mortis accessimus. 11° (p. 399, 35-330, 1): Ita erumnis conflielati sumus, ut uerberibus solent dorsa uexari. 12* (p. 330, 3-4): Conculeari nos superbo pede hostium fastuque uoluisti. 12> (p. 330, 5-6): Per multa ac uaria periculorum genera circumacti.

PSALM 66 849 And has not let my feet slip: he did not allow me to come to grief at the hands of the schemers. But why did he also allow me to suffer? Because you have tried us, O God (v. 10): so as to try us in tribulation. You tested us in fire as

silver is tested: since gold is purified in fire and furnace, you will remove our vices in tribulation as in fire and will make us true. You led us into the trap (v. 11): hence, you caused us to experience troubles (by trap referring to the hardships of captivity, bringing on death as they do). You laid troubles on our back: you allowed us to be crushed by tribulations (by analogy with

people falling on their back and being crushed). You put people over our heads (v. 12): all but making them tread on our heads. We passed through fire and water: through many and varied troubles capable of burning us up and drowning us. And you brought us out into refreshment: yet you retrieved us from all those troubles, not allowing us to suffer any harm until once again you established us in repose. |

850 THEODORVS MOPSVESTENVS 13-14. Eissiebsou.zt cig tov olxdv cou by ddonzvtTaUxaty, arodadsw Go: % % F % # % £ % am, # & ma . 2 rae THE SU/AE WOW, Bo Aiorethe TH yethy pou KHL EARAHCE TO oTOUA Pou Ev TH

Priver uov. Aouaréy hyo pera thv érdvodov tas ouvybes Ovoias wacas gol awrodacw, 6cas apioa Kai érnyyelapyv arrodwceEW TO Kaip@ Tis aiy-

5 padwoias’ To yap Siéetevdev avti tou wpiaev déye. [ota dé Tava; 15. ‘OAoxzutouxte uspualoueva zvoiom Gor wetx Juuseuatos zat xprdiy,

avolom cor Box pera yi.apwv. Touréatw aiacas tas cuvyfes Ouotas

Kal OOKYIa.

arrodiam, cupmréEas Kai Oupiapa. To 0é pevvadwpeva, dvtt Tov mysehwoy

10 16. Acdve, dnodcate, xxt Sinynooux Syty, mavess of ooBodpeve: tov civ, baa émoince tH buyh pov. Epo tyiv dowv amydavoa. 17. lpos auvov # %

18. "Adixiay si eeepouv év xxpdia pov, pn elaxxoverztu Kogtoc. Axu15 Aas Avepedts idav év xapdia pov, obx stoxxotcera: Kdéptos. BovAerar dé eireiv Ott Tas airyoas t@ Oce rpordywv, éwepeovpyv Tov mpeTovTos, eidws ws ovdév pot TIS aitnoews SpedAos py aWototvT. Ta O€ovTa.

‘19.*ore ¢ ca fe og Pus 4 Ace rotro¥ ziojxovcéy povg 6 Oedg, mpoécyev TH Ow tsee Sexozos & By : % % ay

wou. ‘Exedy tolvuy émreuedoupnvy TOV OEdvTwV, EiKOTWS Kal THY aiTyoOW 20 de€apuevos, amnAdka&é me TaV KaTEYOVT@V KaKeV.

18-14. Aourdy — raitra; P, fol. 908 ef V, fol. 268" in duas partes distributa ; Cord, p. 296. 3-4 wavra cot drodidwpe aoa PY. 15. Tovrérrw — ddoxisas P, fol. 208%; V, fol. 269; Cord, p. 296 sub nomine ATHANASII.

16. ‘Epa — awyAavoa: P, fol. 208"; V. fol. 269. 17. Airgoews — drrodvOivean: P, fol. 208"; V, fol. 269. 18. Axtdas — ddovra: P, fol. 204 ef V, fol, 269 (anon.); infer ATHANASIANA

(P. G., XXVII, 289 D 6-10). 19. Credy — xcaxdv: P, fol. 204; V, fol. 268%; Cord, p. 298. 20 ve om, PY.

Ae 13-14 (p. 330, 15-19): Probabilia quaeque uota distincla uocat... quae uoui in captiuilate locatus, et de libera (de liberitate ms) promisione firmaui atque constitul. 16 (p. 330, 98-30): Dicam uobis qualia mihi bona quantaque contulerit. 17 (p. 330, 31): Obtuli, ail, preces et liberationem poposci. 18 (p. 330, 33-35): Suplicationis tempore fuit mihi cura iustitiae, quia sciebam iniquos impetrare nihil posse. 19 (p. 331, 1-4): Quoniam fuit mihi probitatis aique emendationis studium, ideo ea quae poposci libenter audiuit, et a malis, quae urgebant me, liberauit.

PSALM 66 851 I shall enter your house with holocausts; I shall pay my vows to you, which my lips uttered and my mouth spoke in my tribulation (vv. 13-14): from now on after the return I shall render to you all the customary sacrifices that I determined and promised to render in time of captivity (by uttered meaning “determined”’). What are they? J shall offer you in sacrifice holocausts of fatlings with incense and rams; I shall offer oxen along with goats (v. 15)—that is, I shall render all the customary offerings, combining them with incense (fatlings meaning “fat and acceptable’).

Come, listen, and I shall recount to you, all you who fear God, everything he did for my soul (v. 16): I shall tell you all that I have received. With my mouth I cried to him, and by my tongue I exalted him (v. 17): I placed requests before him and prayed to be given relief. Jf I saw iniquity in my heart, let the Lord not hearken to me (v. 18). Aquila: “On seeing harm in my heart the Lord will not hearken.” He means, In presenting requests to God I paid attention to what is proper, aware that no good will come of my request if I do not do my duty. This is the reason the Lord hearkened to me, attended to the sound of my petition (v. 19): since I did my duty, then, it followed that he also accepted my request and freed me from the troubles besetting me. | Blessed be God, who did not reject my prayer or turn his mercy away

852 THEODORVS MOPSVESTENVS 20. Ebdoyyz0¢ 0 Osis, bg obx anéeryncs thy mOOGSuyHY OU uxt To Edeos

zaz05 xn éu03. AxddovOos tH eicaxovabevt: 1 povyn. BovAerat yap eimeiv

étt Kai ruyav dvarémpw alte tiv evyapiotiav ixép dv av evepyetnoeé

peta TO AaBerv. i

Te kai piavOpwnevoatro, ovk aitév pév év tais cundopais, ayvwpovar dé

PSALMYS LXVI

g ~ gy om » ae » “x a * om,

Nouos iv wapa tov Qeoi Gedopévos trois tepevolv, wate evAoyetvy TOV gpand. lavtats 0€ Tais pwvais év tois ApiQuois 4 Beta ypapn KEY pNTat

y € Ti * B% ~ em ® ca > o, e # - % #

Aéyovaa ovtws’ Kai daadnee Kugtos mpg Motohy eyov Addycov “Axper 24 TOT, viele «trot AEyov Ottas sbroyjcets tots viod; ‘Iopahd XEyovres 10 autots, Kat embyaouc: To Gvond mou én’ abtods sobs viob- ‘Iopahr, 2xt eyo Kupioc sbhoyjca airots, Evdoynjoat ce Kuorog uxt puddzon os, ETO AVA! Koptog to zpdcmmov abrot axi ce nat ehefoar ce, émapx. Kuotos +d modsamov auTo% ent oe uxt Jen cor siohvay. Taw obv éravocov tod Aaov Kai

% # vn ; we * # ; #é io ooo % Fg oe om € e * # ea sd * a § cae

€v TovT® poayopevuv TH Yadruo 6 paxdpios Aavid, ravra now ots oupmenAektat Ta tis evhoyias Tapa Tév iepéwv eis Tov hadv yryvopevys

kata mpootayua toi OQeov, ws téte dpyofovons tis ebdoytas tavrns AéyerGar wapa tév iepéwv, Ste év Tois oixetots SvTEs yapav elyov Toi A€yew, Guod Kai tev wpayypatov dAnBevdvruv.

2. “O O26s, oiurerpzox. Aways, xxi SUAOY HSA Ay.%s* Exwpavar TO modsomov 3

autos én) Audio, umt shonaxe Wud. Khehox, tas oixetas evAoyias TAnpoca. 9-14 Nom. VI, 22-96.

20. “Axod\ovlos — AaBeiv: P, fol, 204: V, fol. 269°: Cord, p. 299 (anon.). Argumentum Nopos — adnBevdvrav: P, fol. 904%; V. fol. 270: Cord, p. 306 sub nomine EKusesu. 16 els rav Aadv] TG Aaw Cord 19 xpoorayudrev Cord, 2. *Erdnoar -— wAnpwoa: P, fol. 204°; V, fol. 270.

Ae 20 (p. 33, 5-8): Et inpetratis quae obtauerat, negat se per signitiem securi oris familiarem tanti beneficii gratiam obliuione subpraemere. 14-19 (p. 331, 10-16): Hoc quoque ecarmine reditus populi ex Babilone praedi-

citur; his sane uerbis reuersorum alacritas indicatur, quibus, ut sacerdoltes populo benedicerent, lege praescriptum est. Pseuvo-Bepa (825). Oportune uero hisdem benedictionis formulis populus reuersus instruitur, quibus fuerat, cum ingrederetur, inbutus. 2 (p. 381, 18-20): In tribulationibus positis opem miserationis inpertiat.

PSALM 67 853 from me (v. 20). The verse is in keeping with the successful petitioner, the meaning being, On receiving it I shall offer thanksgiving to him for whatever kindness and love he showed me, not being one to ask in misfortune and be ungrateful upon receipt.

PSALM 67

A law was given by God to the priests to bless Israel. The divine Scripture used these words in the book of Numbers in these terms: “The Lord spoke to Moses thus, ‘Speak to Aaron and his sons as follows, “You will bless the sons of Israel in these terms. And they will put my name on the sons of Israel themselves, and I shall bless them. ‘The Lord bless you and keep you; the Lord make his face shine on you and have mercy on you; the Lord lift up his countenance upon you and give you peace.’”’”’' To foretell the people’s return in this psalm as well, then, blessed David says this and combines it with the words of blessing bestowed upon the people by the priests according to God’s command, so that in accord with this blessing it would be recited by the priests at the time when they were in their own land and had the opportunity to say it, as the events also confirm. God have pity upon us and bless us, make his face shine on us and have mercy on us (v. 1). Have mercy on us means, Fill us with your characteristic blessing. | So as to know your way on earth (v. 2): to make it known—that is,

1. The Aaronic blessing at Num 6:22-—27 in the order of the Lxx, which Theodore (with a rare show of interest in genre and cultic context) sees recited in later times, such as the return from exile.

854 THEODORVS MOPSVESTENVS 33, Tod yvdivar év tH YH thy Od0v Gov. Tot roujoat yveva, dvti roi py Fa#avOperas $®4Katapavy reTHY%evepyemiav %Kai % % ooTe waow THY re; aexyevéeoOar %# om a% 3 ##Gov%

piravOpwriav tiv eis nuds' 6309 yao adbtou thy wpaew déeye tHV eis aurous, Kai sevhpov ta Oaipara.

5 3D, “Ev water €Oves, vo sothswy cov. Kat wore aot tHv cis yuas vou cwtTnypiay capy yevérbat.

4. “Ezouodoynszs9wcdy cor Anat. 4 eds, soporoynszsOucdy sor 2x0! mavees. Aixaov 0é éxi Tovrots wavras evyaptoTtetv oot Kara Tadro.

5*, Evppavfytasay uxt ayxdduaclesay Ev. “Ev, évravOa tous Tov10 datovs réyet. Be, “Ort xpivets Anovs év s0Oen Ts, axt EOvn dv ry vi OdnyHAoss. ldhw 24v7%, rous adrovs Aéye:. Aixatcov avro’s @ynow eidpaver Oa, éwelwep peta

wagons 6p8drntos OKaoas avrois ddixoupévois. ‘Eravdyes re avrois Kai ayes eis THY oikelav ‘yiv, @aEp Gdyos avTois yryvopevos Ota TO éwavd« pun a es £ 1 yew +H oikeia Ovvaper.

6. Egoporoyasaobuady cor Anol, 6 Osdc, ssouchoynadcbmsxy cor Aaot

mavtes, CwavéAaBev ta avra’ cai ydp éotw Gdos 6 adds evAoyias Kai evyaptaTias WEpleKTUKOS.

set 8 om Zs :auTHs. 5 >Azrodatcoopeév “ e ? %@yClon om, s. DY Sowxe tov zmsmOv KAL% TOVme EK TYS. -yNS

“Se > L % g % - . % ‘oan e @ al, # ee a

% Kapm@v, TO avTo Aéywv év to EO" Sti evernpiav yuiv yapietrat. 20 «f. Ps. LAITY, 10 as.

#°, Tot wowjra:— Gatuara: P, fol. 25: V, fol. 370%; Vat. 1492, fol. 119% (anon.); Cord, p. 307. 4 gearnpiay Cord.

NASI, |

Bo. Kat wore — yevéoOa: P, fol. 2056: V, fol. 270%.

4. Aixaov — raivd: P, fol. 205; V, fol. 270%; Cord. p. 308 sub nomine Arna-

B®, "€0un — Adyer: P, fol. 205; V, fol. 870°. abe, Hdadtw — duvaper: P, fol. 205; V, fol. @70. 6. ’EravédaBev — wepeextixds: P, fol. 206%; V, fol. 270¥-871; Vat. 1499, fol. 119°

(Ad); Cord, p. 308. | ¢. “Arokavconer — yaputrar: P, fol. 205%; V. fol. 971.

Ae 3 (p. 331, 21-23): Pro operatione (operaratione ms), nota fiat omni terrae uirlus absolutionis nostrae. 8 (p. 331, 93-24): Salus per te collecta. 4 (p. 331, 25-28): lustum est pro operum tuorum et beneficioram magnitudine omnes tibi in unum congregatos gratias agere. —_ (p. 331, 28-99): Tribus familiaeque iudaicac. 14-15 (p. 331, 30-31): Tamyuam iteneris ductor.

PSALM 67 855 for your blessing and lovingkindness to us to become obvious to all people (by way referring to his action for them and by saving power to the marvels). Your saving power in all the nations: so that your saving us may be clear to everyone. Let peoples confess to you, O God; let all peoples confess to you (v. 3): it is right for all people to thank you together for these things. Let nations be glad and rejoice (v. 4): nations here referring to the Jews. Because you judge peoples with uprightness, and you guide nations on the earth: again by nations referring to the same ones. It is right for them to rejoice, he is saying, especially since with complete integrity you judge in their favor when wronged. You will lead them back and bring them into their own land, becoming a guide for them in returning them with your characteristic power. Let peoples confess to you, O God; let all peoples confess to you (v. 5). He developed the same theme, the whole psalm being devoted to praising and thanksgiving. Earth gave up its fruit (v. 6): we shall enjoy also the fruits of the earth (saying the same thing in Psalm 65, that he will accord us fertility).* | Bless

2. Cf. Ps 65:9-13.

856 THEODORVS MOPSVESTENVS 84, Evdoyyou yds, 5 Oso 6 Osds Autiy, svioyncas huds. ErravévAasev Kai tThv evdAoyiav.

85, Kat gobnfyruc2y xotov mavTx tH méoxtx THS yc. Ana TO wéyeBos Tw "yeyovoTuy.

PSALMVS LXVI 5 €xi Hdi roti iepéws Emtatpateioavres of dAAdpuAOL TOAAOUS pev aTéKtewav tev Topandtrév, Kai THY KiBardv AaBovtes awHAOov, Kai woTED TE

Aapupov eicayovres €Bnxav év te vag tot Beparevopévov wap’ avrois eidwAov. ‘Os 6€ wAnyais wepiéBadev aiavras, tiv oikelav abrod duvape énwenvipevos 6 OQeds, awéwewfav pév of dd\AOduAOL tiv KIBwTdv. AcEd- 10

pevot 0€ ot Iopanditra: tavtyy, TO pév mpdtepov eis Tov oikov awéBevTo

tov AuwadaB* pera o€ tabra 6 pdxaptos Aavid éBovdyOy apds éavrov auTny avayaryeiv, Kai cuvayayov tod} lIopand awav To wAGos peta TOKAI

Tyuns Kat tHS O6ENS avayayeiv abtnv érepato. ‘Os d& cuvéBy rovs Tob AuwadaB viois vxd mporeretas wAyyqva vrd Tot Qeot, detoas 6 Aavid 15 eionyayev avrnv cis tov toi ABeddupa oixov. Kai pabov woAAjs ebdoyias TETVYNKOTA Oia THY THs KiBwrod mwapovatav Tov Tov ABeddapa oikov, wad

aneMOov pera wavtés tot whyOous éxdpucev atti awpds éavtdv, padpav THY Tavyyupw éxi TH avddw THs KiBwrov mwomodyevos, Oiuatd Te KaTa-

opafas wodhd, kai avtos eurpoobev oxiptav te Kai addopevos td THs 2 691 Reg. 1V 9101 Reg. VY 10-11 I Reg. VII, 1 11-22 I Reg. VI. 8°, EravédaBev cai ryv evdoyiav: P, fol. 206%; V, fol. ¥71; Cord, p. 308. 8>. Ai +o péyeos raiv yeyoverwy: P. fol. 905°; V, fol. 971.

Argumentum ‘Eri ‘Hdi— wadeiv: P, fol. 906; V, fol. O71"; Vat. gr. 1422. fol. 119%-190: Cord, p. 335-336. 9 aravres Cord 14 wait ovvdBy 1492 ret om, Cord {6 rév rot] roi om. 1499 Cord 20 éuwpocfev om. 1492 re one. 1499 Cord.

Ae 8> (p. 339, 5): Hoe debeatur magnitudini operum atque factorum. Argumentum ps. LX VII (p. 382, 6-29): Cum arcam testamenti post frequentes migrationes, ex illo lam tempore quo sub Heli ab allophilis capta est, tandem rex profela ad se grandi ambitu exsultationis transferret, carmen hoc cicinit; et quoniam de loco ad locum fuerat (frurrat ms) transducta sepe, ut quondam in herimo praeberet iter populo ac regeret ignaros Ebreorum, ob rerum similitudine talis psalmi istius formatur oratio atque narratio, quae ex persona illius

temporis principum diceretur, signoque in solitudine decurrens ipso sui principio Moysi uocibus conueniret: ille namque, cum in signum profectionis area moueretur, aicbat Exsurge, Domine, ef disipentur inimici tui, et fugient omnes qui oderunt te, Cf, Pseupo-Bepa (838),

PSALM 68 857 us, God, our God; bless us (vv. 6—7). He developed the blessing as well. And

let all the ends of the earth fear him: on account of the magnitude of what happened.

PSALM 68

In the time of Eli the priest the Philistines made an incursion and killed many

of the Israelites; they seized the ark and made off, bringing it home like a kind of booty and putting it in the temple of the idol worshiped by them. As a demonstration of his peculiar power, God invested them all with afflictions, and the Philistines sent the ark away. The Israelites accepted it, and first of all deposited it in the house of Abinadab.' Later David wanted to bring it to his own place; summoning all the population of Israel, he tried with great respect

and splendor to bring it back. Since it happened that the sons of Abinadab were afflicted by God for their rashness, David, out of respect, brought it into the house of Obed-edom. On learning that the house of Obed-edom was accorded great blessing on account of the ark’s presence, he went off in turn, and in the company of all the population he brought it to his place, holding a splendid festival for the entry of the ark, slaughtering many victims and himself dancing before it and leaping for | joy, using the customary instruments

1. Cf. 1 Sam 4-7.

858 THEODORVS MOPSVESTENVS euppoauvys, Kai On Kai 6pyavois Keypyuevos tois ouvybeot, peO™ Gv Kai woas anepbeyyero. Tavrny 06 tThv KiBortdv, ToD paxapiou Moicoéws katarKevaaavtos wpoc-

taypatt TOU Qeod, etyov év rij épnuw ot lopandirat’ Kai qv avtots dravra 5 4 Kiyjwros cupBodrov tov O7ov KaTapeivat poonKe Kai Tou wore petedGetv awd tov témov édet. Kwovpévys pév yap tis nBwrot éxwoivro, iota-

| pévys 0& iatavto. "Hy 6é atrois cai oreo oTpatyyoica Tols wod€uous’ auTy yap twapéoyev atrois Kai tiv eiaodov THY eis THY ‘yiv THs érayyeAtas. “Ore pév yap éde tov Topcavyy duedOciv, tév hepdvtew aiti iepéwy 10 a@yapevwy tov voatos, dmpéOy toi wotapot TO petua, ovTw Te dmAPov anavtes. [lodepoivtev o€ tHhv ‘lentyo mepizyov abtyy eEabev Kixdw, cai ovTwsS 4 TeV TELYOv KaTaNTwoIs éyivero. ‘Ere toivuy tote 4 KiBwrds Ttomov é« toémwov peOiotato, eddKxer 0é tt Kal twapdpotov ytyveo Oa éxi Tob naxaptov Aavid. Tis xBwrot’ wpdrepov pév awd tév GAAOPUAwy Eis Tov TOD

15 “ApuvadaB perehOovons oixov, varepov 6 wapa ta ABeddapa yevouévns, petayouevys te wakw éxetGev zpos tov Aavid, os awd tis Tov Wpaypatos OnoLOTHTOS TO TOU paxapiou Maiicéws xai Incot wpdcwrov avadaBev, etre Kal TOV TOTE aTaVTOV, Exeiva PyoW dwep av pnowev eitetv éxeivois KaT’ ExEivor TOV Kaipoy Oupyouuevois Ta KATA THY Eonpov, THY Eeia@odov THV eis

20 TH yhv THs érayyeNas, TeV Kat éxeivo Kaipov Gavpdtev Td péyeBos, av THY aitlav éxrypapev TH KiBwT@ ws én’ autis évros tot OQeéeot, Kai ct

avTis mwpattovtos dca Kai BovAeta. "Obev xai mpooipov roteita tH Warup TolTO, wirep éxéypyto 6 paxdpios Metons xwoupévys tijs KiBwroi eis TO petaotyva amavtas. Tiva 0é dwep épOéyyero €E& avris pavOavopev

23 tis Getas ypadys’ Kai éyéveto ev ta Egaipery thy uBotov uxt sinev Mwde% > "EgeyéoOn ts, Kuo, nat Stxsxnopmabhtaczy at éyQo0l cou, ouyétesay zRxITEE OL uicotytés os. Todto On kai 6 paxdpios Aavid, eowep Kivoupevns

TOTe Tis KiPwrot eis perdotacw Kata Thy éxi Tis éprjpov sporyta, ToeITal Tpooywov awd Tav tod paxapiou Mwtcéws povev apyoueves, Kai 30 ws ex TOU Exeivwv pocerrou Ouryoupevos Ta TOTE Davpata eis ExrAnEW Tis

tov. Qeov duvapyews. Totro dé Kai mapa tots éxrds dypt Tijs detpo yiverat TO €K WpogwTou TWH TPO TOAAOU yeyevypevew TOU ypdvou éyew areEp

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per 1422 Cord wos om. 1492 94 wai one. 1492 2a roura awep CPV TOUT

aonep Cord OO rev am. P rob om. Cord apyouevos des, Cord 31 dypt neype 149,

PSALM 68 859 to give voice to songs.’ Blessed Moses had made this ark at God’s command, and the Israelites had it in the wilderness. For them it was altogether a pointer to where they should abide and when they had a need of a change of location: when the ark

moved, they moved, and when it stopped, they stopped. For them it acted like a general in war, providing them also with entry into the land of promise: when they had to cross the Jordan, the priests carrying it stopped at the water’s edge, the river’s flood was parted, and everyone thus crossed over.’ When they were assaulting Jericho, they took it around on the outside in a circle, and in this way the fall of the walls occurred.* So since at that time the ark moved from place to place, it seemed that something similar happened

also in the time of blessed David: the ark first moved from the Philistines into the house of Abinadab, later it was in the home of Obed-edom, and in turn moved from there to David’s place. As though adopting the viewpoint of blessed Moses and Joshua or even all the people of the time on the basis of the similarity of events, he says what was appropriate to them when recounting at that time the events of the wilderness, the entry into the land of promise, the magnitude of the marvels at that time, attributing responsibility for them to the ark, since God was within it and did through it whatever he wanted. Hence, he also composes this introduction to the psalm that blessed Moses used when the ark was prompted to set them all moving. Now, some things he uttered we learn from the divine Scripture itself: “It would happen when the ark set out that Moses would say,

‘Arise, Lord, let your enemies be scattered, let all who hate you be put to flight.’ ”° As though the ark were at that time prompting them to move on in a fashion similar to the time in the wilderness, blessed David composes this introduction beginning with the words of blessed Moses, and from his point of view narrating the marvels of that time in astonishment at God’s power. Now, even among profane writers to this day the practice occurs of speaking in the person of people living long ago and mentioning what would have been appropriate for them to say—something they usually call “speech-incharacter.” |

2. Cf. 2 Sam 6. 3. Cf. Josh 3:14-17. 4. Cf. Josh 6. 5. Num 10:35.

860 THEODORVS MOPSVESTENVS 2a, "Avaotntw 6 @zog uxt dixcnosmedyreacay of &7Oo0t aired. Eipyrar

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apos td Epyov. “CdaEe dé abté tH oynparioue poBepwrepov’ Kai yap 5 GAos ovTws ovyKerrat 6 adds wpoowrorolias yéuwv Kal oYNnpaTioLOY,

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ydpiri petlova i} xara tov oixetov épbeyyero Aoyiopor. Os yap eri poPepov otpatryot Kai dyav ioyupou, €av avaoth pnow aravras diacKxopwige 10 tous €yOpous, ovrws apKet Kai Otavacras pévov amavras Katawhp§at. 2>. Kat ouyétwczy 27> mpocwnou abtot of prcodvtes xutov. Oude yap # $$avéEovra, % *ddd\a # :povov *%bdbeis # ¥eis % $ amavras % ayTpéere # on idetva, abrov @uynv TH $5Bo. 3, ‘Q: éxdsiwes xanvos éxAcueritwszy. Ovrw yap avrovs tywwpnoe wate 15 apavioOivat wavras Oiknv Katcvoi, 6s dtadverOat wéduKev cis TO pNKETt eivat Weptiorauevos. BoC, "Qs wHxeTAL “4004 ATO ToOGWTOU TUG, GUTH, anOhGtvTaL Of Zp.xs-

Twhot “no npoca@zov 793 Osot. Tats wapaBoAais éupavrwrépav tev évavtiov Thy amodeav épydoacGa BovAduevos, Euvyudvevoce Kai Karvol Kai 7 2 ef. in ps. VIL, 7 (p. 38). In ps. TA, 20 (p. 55).

Ba, Elpyrat — xarandgta: C, fol. 8a4°-824 ; P. fol. 206%; V. fol. 971%; Vat. L4e2, fol. 190; Cord, p. 386-337. 2 @eot om. 1422 4 xpérepov xal dvaravepevor om, 1422 6 dros om. 1492 Cord 9-10 aowep poBepos orparyyés cal ayav ioyupds 1422 Cord LL xaramwd§Ead ros évavriovs 6 ra&v dopdrav duvapeuv xipios add, 1422 Cord.

2b, Oude yap — péfy: C, fol. 394; P, fol. 206"; V, fol. 272; Vat. 1429, fol. 190 janon.); Cord, p. 347; cf. Paraphrasis (p. 311): Mndé dvriotijval pnot roAparacay, pnde avropOahpeiv 7G OeG of evavriotpevar piv.

3°. Otrw yap ~~ wepiordpevos: C, fol. 384; P, fol. 206°; V, fol. 272; Vat. 1492. fol. 190; Cord, p. 3387. 16 eis r6 om. 1492 17s swreptiordpevor C, Boe, Tals wapaBodais — xnpds: C, fol. 324; P, fol. 906%; V, fol. 272; Cord. p. 338 sub nomine ORIGENIS.

Ae 1-5 (p. 332, 27-333, 3: Hoe vero scemate utitur quoties sibi auxilium, inimicis poscit interitum; qua ui sermonis fortior impetus post requiem indicatur. 9-14 (p. 333, 6-11): Vim potentiae expraesil, cuius occursus terrore solo semper egerint; a similitudine tractum est uiri fortis, cuius ipsum aspectum

rebelles ferre nequeunt et fugiant citius quam ad resistendum parantur.

$* (p. 333, 12-15): Augenter totum, quorum scisionem fugamque poposcerat, horum attritionem obliuionemque instar fumi uanescentis Inplorat.

PSALM 68 861 Let God arise, and let his enemies be scattered (v. 1). There is evidence elsewhere as well that by “God’s rising” he refers to his taking steps to help his own and punish the adversaries, from the custom prevalent among us by which, when we intend to do something of this kind, we first sit down and

pause and then rise to take action. By this figure he made it appear more fearsome; the whole psalm, in fact, is thus composed, brimful of imaginary speakers and figures of speech, and is completely in keeping with the theme and intention of blessed David, who under its influence danced before the ark, and as though inebriated with the grace of the Spirit expressed more than he intended. In other words, as in the case of a fearsome and very powerful general rising up and scattering all the foe, he is capable of scattering them all merely by rising. Let those who hate him flee from his presence: they are unable to bring themselves even to look on him; instead, he has only to be seen to put them all to flight in fear. As smoke disappears, let them disappear (v. 2): he will impose on them such awful punishment that all will disappear like smoke, which is naturally dissipated so as to linger no further. As wax melts before fire, let the sinners perish before God. Wishing to represent the destruction of the adversaries more effectively by comparisons, he mentioned both smoke and | wax, since

862 THEODORVS MOPSVESTENVS

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5b. “Odonorhonre tO axiGeGquore eal Sucudy* Kboios évome 2o76. Kudos 7d ‘Osororhexte, rdpodov yap ebyjret pdvov’ éx perapopas ovv THY eUTpE-

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Cord, p. 339, 14-19 ef. Num. XXI, 21 ss.: Deut. U1.

48. Hyuiv —~ tiywmpias: C, fol. 324; P. fol. 907; V. fol. 79%: Vat. 1499, fol. 190:

4b°e. "Ekdrra: — yapds: G, fol. 384; P, fol. 207; V, fol. 272. a°. Kat paddov — ratra: C, fol. 324; P, fol. 907%; V, fol. a72°; Cord, p. 339. 13 eis abrumpitur C [4 Aadv dude Cord. »>, Kadais — ddevovras: P, fol. 207"; V, fol. 279-973: Cord, p. 340. Ws Cy

ret] éEnre PV avrirépnre Cord 25 xwavonre PY.

Ae 19-22 (p. 333, 25-98): ...gentes ergo hortatur, ut inuicti populi Dei laetitiam deuotione magis capiant quam experiantur eius de rebellione potentiam. 24-25 (p. 334, 9-4): Nolite resistere transeunti populo, sed laborem transitus adminiculis guoque uestris praestate leuiorem.

PSALM 68 863 wax naturally melts and is destroyed when fire comes near. So he is saying, In like manner you will consume them all as fire does wax. Let the righteous be glad (v. 3): by contrast, joy at their punishment will envelop us, possessing as we do knowledge of you. Let them rejoice before God; let them be exultant with joy: 1t will be possible also for you who do not belong to share the joy if you are not depressed by our prosperity, and instead take pleasure in virtuous behavior and take pains to come to terms with him (the meaning of before him—that is, You will meet him with joy). Sing praise to God; sing to his name (v. 4): all the more struck by his

greatness and the force of his deeds, take up songs of praise and psalms to him. Now, this makes sense, since blessed Moses also on making his entrance into the land of promise, when the people had to pass through the nations in between, sent messengers to the king of Edom and the king of the Amorites; and this he proceeded to do, asking for unobstructed passage to be granted them, but they were unwilling. Hence, war was declared on them, and it turned out that Israel prevailed by God’s influence, and fitting punishment befell those who did not allow them to pass.°® In reference to these peoples, then, he did well to say, Choose to share our joy and come to terms with God, readily responding to what he wishes. In fact, he does not ask great favors: what are they? Make a way for him who ascends above the setting sun. Lord is his name. Make a way 1s well put, for he was looking only for a way through, by analogy with those preparing the way when kings pass. He is saying, Instead of resisting or getting in the way, cooperate in providing passage. The phrase who | ascends above the setting sun refers to

6. Cf. Num 21.

864 THEODORVS MOPSVESTENVS émiBeSnuac. ext duoudy ws emi Bactéws ep’ dppatos dyoupévou Kat oUTwS Kata TeV Toéutwv éAavvovtos’ Td pévror Sucu.dy ws eds THY Oéow elieV

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Oia tev ébvev éxelvev eri THY yi THS erayyeNas eigolos ws pds Ovg- 5 pas PAéwew totl Tous ovTws OdEVOVTAS.

5°, Kat ayeraods svemoy 20709. Td adro wadw déyel, Kai paAdov ouTw feTa yapas vavtncate. Cita, ered ovK yvéayovro, Ola TeV émayouevev pofel. 69. Tasayfnrtesay xno msocanen xuT0b. “Erreidy cuumpata atte Kai 10 petacyeiv THs yapas ovK yPovdAnOycav, pdvov avrots daveis peta spyijs anravTas tapa&ét.

6), ‘Tot marcos TOY Gagxy xxi agizvod tev ynsdv. [poardarys ydp éott tev acbevav kai trav tiv avOpwrivyy ovx éydvtav Bonfeav, otov

Hpets. Tis dé ovTos Kai otos; 15 6°. (O G20¢ tv ténm Zyin 29700. Méyas myo 6 Ocbds cai poBepos Kai opbeis nuiv év te idt» avToU ToTw TH ayiy, — PovdreTat Oe Eleiv Eri tov épous tov Lwa, — GiEep A€yer Gapéarepov EEHs Kipioz tv aurotg ev

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9-3 Parvaphrasix op. 819, 3-4): Totro ce ws xpos tHv Géow trav Torey Neyer 4 ov

om. PY, x, Td abr — doBet: P, fol. 903; V. fol. 273°; Cord, p. 341. 8-9 dia ray érayonévev poppet om. PY,

62. "Creda ~- trapaEe: P, fol. 208; V, fol. 273°; Cord, p. 242.

6>, [poorarns — oios: P, fol. 208; V. fol. 273°; Cord, p. 342, 14 xai rev] car PY,

6°. Meéyas — aot: P, fol. 208; V. fol. 273°; Cord. p. 349. 17-19 ef. Paraphrasis (p. 312): Téwev atbrod ayiov xadei viv to Zivaioy spos, Grov epOy avrois o

Oeds 20) re] rére Cord. Ae S¢ (p. 334, 6-7): Eadem repetit. ut non auersis animis sed laetis studeant

obedire. 6 (p. 334, 8-11): Si quae gentes transitum praebere neglexerunt, omnis eorum securitas solius aspectus terrore soluetur. 6 (p. 334, 10-17) ... quia infirmorum atque inbicillorum defensor est, quales nos esse manifestum

est. {8-19 (p. 334, 90:: seilicet ille qui apparuit in Sina...

PSALM 68 865 a king mounted on a chariot and thus charging the enemy, while the setting sun refers to the lie of the land, since it was not by a direct route they came from Egypt to Palestine; rather, they went around in circles in the wilderness. Under God’s direction the entry through those nations into the land of promise made those traveling that way keep their eyes on the setting sun, as it were. And exult before him. He is saying the same thing again: Rather, come to terms with him joyfully. Then, since they could not bring themselves to do so, he makes them fearful by what follows. They will be panic-stricken before him: since they refused to cooperate with him and share the joy, he has but to appear to them in his wrath and he will strike them with panic. Father of orphans and judge of widows (v. 5): he is protector of the weak and of people without help, like us. Who is he, and what is he like? God is in his holy place: God is mighty and fearsome, and has appeared to us in his own holy place (meaning Mount Sinai), as he says more clearly later, The Lord among them, on Sinai, in the holy place (v. 18). On it, remember, God appeared to all the people in a pillar of dark cloud; all the mountain was wreathed in smoke and fire, lightning flashes kept occurring and the sound of a trumpet, and in short everything instilled fear and alarm so as to provoke reverence in the Jews.’ Likewise, | God spoke from the middle of the

7. Cf. Exod 19:16—20.

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Aovbiav awédwxev’ Gote hyol py avtiwinrere, ~- od yap OvvacGe, Toro to} OQcot mpoepnpeévov.

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| «at om. PV,

B4-~454, 2 Ex. TL, 23-25.

72, Otros — xpoepnpévou: P, fol, 208; V, fol. 278°: Cord, p. 343. {0 od duva-

neba om, Cord. .

7>, Madevérw — irytos: P, fol. 208°; V, fol. 974; Vat. 1492, fol. 120%. 12 mas 1492 15 waivoe ye] wat ti yap PV 142%, 7°, Kairo:—~ airav: P, fol. 208"; V. fol. 974; Cord, p. 343. 18 +6 om. Cord 22 nniv om. Cord %8 érdégoas Cord.

Ae 7> (p. 334, 30-335, 3): De Aegiptia seruitule praerogatiua praecidentium

signorum Aegiptiarumque cladium uult terrere aduersarios. 17-24 (p. 330, 4-8, 13-18): Non solum nos, ingquit, uinctos conpedibus sed indignos moribus, et qui prauitate mentis sepe eum in iracondiam mouimus, liberauit,... qui ita in medio hominum mulla cede cedentium uersarentur, ut uicinia inpedientis semper exifil non in domibus, sed in sepulchris quodammodo habitare crederentur,

PSALM 68 867 fire and cloud, pronouncing on everything required so as to provide them with knowledge of himself and detailing their duties. So his meaning here is, Great is the one who has also appeared to us in his own place characterized by complete holiness, which none of the people dared to approach. God makes hermits live in a house (v. 6): mighty and fearsome as he is, he even gives us a place to live when we of all people most need it, since we are hermits and have no life in common like other people. God gave us this direction, and we are unable to dwell and live with others. Now, he did well to preserve the sequence with the above, and so he 1s saying, Do not resist: you cannot, since God has foretold it. Leading out the fettered in boldness: let what has already occurred teach you how, though we were in servitude and held in Egypt in shackles, as it were, yet did not suffer a harsh fate, he led us out and snatched us with great force merely by willing it. Like the embittered, those living in tombs: although not only fettered but also actually embittered—a worse condition because we were not committed to due diligence and instead provoked him with constant transgressions—nevertheless, he led us out simply because we were in the midst of murderous men and, as it were, dwelling in graves and tombs, reduced almost to corpses by the extremity of the hardships inflicted on us. With his eyes solely on this, he had mercy on us when suffering a dire fate, unworthy though we were for our behavior (the divine Scripture likewise saying, “The Israelites groaned under their hardship and cried aloud, and their cry | ascended to God from

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15 v. Ge, |

TO avTd Kai Booyny exodswy Aye: THY TOD pavva Tpodyv ovTW Kadéoas °

88. Aca rav dvw — droite: P, tol. 200; V. fol. 874%: Cord. p. 345. 8>, ‘Onnvica — éyvepiCov: P. fol. 209: V, fol. 974. 9. Zuppayos ~- émdjpous: |’, fol. 209; V. fol. 874"; Cord, p. 340-446. 18-14 2uppayos —~- Zwa om, Cord 16 76 om. Cord 17 éBad&e Cord = peor] pera Cord. 10. “Asrep eirev — yryvouevy: P, fol. 209%: V. fol. 975; Vat. 1492. fol. 121 (anon.):

Cord, p. 347. 25 dawep! dwep 14122.

A® 8&8 (p. 335, 19-85): Superioris sermonis scemate ingresum in terram repromisionis explicuit; reliquia quoque, yuae ad magnitudinem mirabilium per-

tinent, eadem relatione persequitur. Tunc, inquit, cum nos praecederis. Quo autem tempore? 9-10 (p. 385, 27-28): Praeuius ac ductor populi. 21-92 (p. 335, 29-31): Pro apparante Deo in Sina... apparante etiam nobis.

PSALM 68 869 their hardship, and God hearkened to their groaning”).° When you went forth in the sight of your people, O God (v. 7). Having in the foregoing presented the entry into the land of promise and mentioned the fate of those who resisted and, as well, the events more clearly related to God’s favor for them and punishment of the adversaries, he then describes in a more fulsome manner the magnitude of God’s marvels. So he is saying, At the time when you led us. When did he do so? When you passed through the wilderness: when you moved through the wilderness, guiding us. That was the way it happened, in fact: with no one knowing the way, he showed them the way, first by the cloud, later by the ark, and by following it they found out where they had to travel. Earth shook and the heavens sent down drops at the presence of the God of Sinai, at the presence of the God of Israel (v. 8). Symmachus: “Earth shook and heavens sent down drops in the presence of this God who is on Sinai.” He brought out that the phrase in his holy place means Mount Sinai. So he means, At the time when you moved through the wilderness, leading us, everything was full of wonder and fear: earth shook

and the heavens sent down drops in clouds (a reference to food from the manna dropping down every day, which they gathered). He is saying, in fact, This happened on account of your appearing in the wilderness, at the presence of the God of Israel: by appearing on Sinai and appearing also among

us through your care for us, you brought fear and panic to everything and filled it with marvels. You will allot rain without stint for your inheritance, O God. It was fail-

ing, but you restored it (v. 9). What he had said in the heavens sent down drops in clouds he says again in You will allot rain, thus referring to food from the manna: | it fell on them like rain, as is said also in Psalm 78, “He

8. Exod 2:23-24.

870 THEODORVS MOPSVESTENVS * ~ %Yup SPOiknv % ¥em%avTOUS % %EepeTo, é oNoOVTW % & ad uFTEKOG? Kat wag 2f} . VeTOU Kat ev evetstrxtTo

.oe 7oe an a , ny ae % ¥ # a vm cas ¥ # 2 ; % % ox % a % al * z *

vepehats Snsozvmlev, xxi Yicm: oboavod avémsev, wat eBpszev ex’ abodes udavva oxystvy, — Boosyyv te xaddoas THv Tol pavva Katapopdyv, Kai oa vepeAav avTd wéureoOa dyoas ets avtovs. Kai xadws efwev sxobs0v, — 5 tovréotw od tTyv cuvnOn Kai pvoKes bb Tis Tod dépos cvaTpodis éexTeEpTwopevyv, GA’ idtav Twa Kai Oekytnvy tH Of yvaun cvotacav. Kadds oé Kal TO &pooets* of pev yao Aorroi vero’ KoWol TavTwv, 4 O& TOU pdvva katapopa idtws abrois dpoptapévn Kai dt’ aivrots yeyvopevy.

x *% 2 % # bd mm ¥

g Ta eyeazAcou wwe 2 , aes *ev2 xbt%. ame ag som eoAeye a F Po fla, xaromotaw Ev™ avry th yf ths4éray-

% / or iP. A é 2 a ed 4 oe a & &

10 yeNtas. Totro dé BovAera eixetv Ott ovTW wAaTElav EEouev Thy KaTotKyGW, ws kal Gowv npds éyew apboviav, ob otevoywpoupevous irrd Tis TéV

trorev Ppayirntos. Lt). Hrotuacag év 7% youstotatt sou tO ataya@, 6 O2ds. Oixeia yap

Xenororytt tocaita nuiv nitpémoas ayabd, wreyois ovo Kai Tadat15 wwposs.

sh > Me sex vas > » % z P %, ex * ;

In-18, Képie; dase. bux vols suayyehiGopévors Suvawet TOMAR, G BuerAedg Thy duveusoy Tod ayanntol. to5 ayanntod TH woatoTaTe TOU olxzou dre-

~~ re ‘ ”~ % om % 5 . ae ee

AisQar szShe. “Ayamwnrov Aye tov Aadv ws Hyatnpévov bard Tob Oeod, cuvnGas to OrrAaciacpe Thy éxiracw Tis aydans CeKvis. Odtos obv onow 20 6 Oeds wapéyer Tots evayyelCopnevors apoppas 6 civ Suvdusoy yuav BactAsv:, TouTéoT 6 THs inyvos Hu@v Bacireds 6 Tapéywv ipiv tiv ioydy, bs Kai Ola THY TOU otkov wpatdtyra OéAnTat 32#5~. BovAeta dé eieiv Ort tpomny épyaoacba tev évavtiov kai wavras dvapebivat woujoe, OoTE Huds disheodar ra sutra’ ox0de yap déyer TeV ev woAEuw povevopévev Ta Ora

% % ‘ona > mF sx Fs Sh % > an a % # as ® % wn & eS ® a) y % £ fae ®. ‘ ey ~ # a $ é

2 Kat ure tev avatpovvrov auBavepneva. Tata dé womoes, worTE ryttis i-8 Ps, UXXVIL, 28-3he,

| ovrw| éra PV + ve om. 1428 Cord 4-6 ef. L (p. 895, 19-88): da rd pq Kara puowoy yiverbar tedmrov ws rév ber, AAG ibuiCovti Kat mapyrAaypeve Today, KaTa Getov Gédyna’ o Kat einav insdarss.

11%, "Ev airG — Bpaytryros: DP, fol. 209°: V, fol. 275; Cord, p. 347, 11%. Oixeig —- takarm@pos: P, fol. 209"; V. fol. 275; Cord, p. 348. 12-13. “Ayaryror —~ épydoerac: P. fol. 210; V, fol. 275°-276; Cord, p. 349. IS rot ont. PV 24 rovrdorw - Baoirheds om. Cord 93 dpydaerar Cord — 24 wedovepnéveay Cord.

Ae 4-6 (p. 335. 38-386, 1): Non naturae legibus debelam, sed uvluntate lua causae nouae seruienlem. 118 (p. 336, 6-8): Id est in terra non minus lata quam laeta, ut opima glebis, sic conferta peecoribus. IS (p. 336, 16-17): Popwli delecti rex Deus est. 21-93 (p. 336, 18-20): Qui in pulchritudine domus sade, triamphatis hostibus, partietur spolia.

PSALM 68 871 gave directions to clouds from above and opened heaven’s doors, and rained on them manna to eat,” by rain referring to the fall of the manna, and saying that it was sent on them in clouds. Without stint was well put—that is, not falling normally and naturally from the makeup of the air, but some special substance willed by your knowledge. You will allot was also well put: while other showers are common to all, the fall of the manna was specially allotted to them and made for them. Your animals dwell in it (v. 10). He means in the very land of promise. His meaning is, We shall have such a broad place for dwelling as even to have an abundance of animals, and are not confined by limitations of space. You provided in your goodness for the poor, O God: in your characteristic goodness you prepared so many good things for us, poor and downtrodden though we were. The Lord will give a word to those bringing good news with great power. King of the hosts of the beloved, the beloved, with the charm of the house divide the spoils (vv. 11-12). Beloved is the term he applies to the people as loved by God, as usual by the repetition bringing out the intensity of the love.'® So he is saying, God, the king of our hosts, provides occasions for those bringing good news—that is, the king of our strength, who provides

us with strength, and who also divided spoils on account of the charm of the house. He means, He will cause a rout of the adversaries and their total disappearance, with the result that we can divide the spoils (by spoils referring to the weapons of those slain in war and taken by those who slew them). You will do this so that we | shall enter and take possession of the land given

9. Ps 78:23-24. 10. It is not so much the repetition of the term (ignored by some forms of the Lxx) but its meaning that clearly puzzles ancient and modern translators and commentators, the NRSV opting for “flee, flee,” and Dahood (Psalms, 2:141), with help from Ugaritic, rendering it “bend low, bend low.”

872 THEODORVS MOPSVESTENVS etgehOovtas kai kateoynkdtas Tijs mapa cou cwWopéevns ypiv ‘yis, Kataokevdoat Got oikov eviperéotatoy, ev wep civat péAdes, ev peow TAVTWV

nuav Oyew doxydoas. Axidas Kai apudsrytos olxou weoisstat Akpuse, Zippayos Kai 4 Siarx zo oinod draveust Axovez, — capeorepov dyroGavtes Ott 4 aitla Ths Tob oikov KaTacKeuys, év Grep OepaTever Oat pédAder 5

tO Beiov, Tav evavtiov tov dovov épydcerat.

148, “Ezy zon $tte 29% usow za zdiswv. TO avw arodédota. Taita dé dyow yevyoeta Kai gota 4 KatacKevy TO’ oikov Kai 4 @paldrTNS, éTrel-

dav eigehOdvres dvaravonabe év ti yh. KAnjpous 6é adrnv elrev, éwedy Kata KAypovs avrnv oteldovro. 10 140, "Ex:t mrisuyes mepuotzo%s meprnsyusmpevan, nat tx wetkooeva auras

sy {Awpotas: ypuctov, TS éxet avti tod rdte, ered yap EBos éotiv év Tots EUKTNHPloLs Oikots, éviote OE Kai Tois tev ayav evirdpwv, etTEepd twa

pyuoupevous CGa Kai On Kai Teptotepas amd yiou katacKevdlew Kai apyi-

pou wév aurév tas wrépvyas, yovoiw Oé Kataxoopeiv Ta péca tov duo 15 n OAws Ta wepi tov todyndov i} Kai érepa Tév ped@v' odtw yap Lvppayos ta petapesva ta wédy Aeye. Taira dé woAAhs tev soLtoUvToV evwopias amwodegw éyer TH méypt Kai Tav ToLwovTw dpyipw te kai ypvate

keypyoba’ +5 mapdderypa évreibev AaBav HBovAjOy eiareiv Sti Obrus éveabe rapa naow éwi wAovrw tote Kai evOnvia wepiBrXerto. Kai Tots 2 mapa tod Qcot ddopévos buiv ayabois. "Qowep odv rb totodrov eldos Tis KaTaoKeuys woAw éupaiver tév TolovTwy Tov wHoiTov, Ott O& Ta dpotd-

pata dvev tod «ws» éye wodAayod éonunvdpeba, ottw yap KxdavTabi0a

Sg , ,

TO “Exet nrépuyss neciste0%s kara ouoiwow héyet, dxohovOws évraiOa TtovTw

Xpnadpevos eis arddak&w evropias tH wapadetypatt, éredy oixov év toils % dverrépois éromoaro pvijuny. 16a, “Ev t& dizeréadew cov émovoxvioy Raaciasts én abths. Crredy 1rpd~

Tepov noav brd tO Baciret tev Aiyvrriov, iuehdov dé Tov idtov Karé-

23 cf. p. 368, 19; 411, 17. . L , Td exe? — pvipnv: P, fol. 210°; V. fol. 276%.

15°, ’Eweidy --- dora: P, fol. 911; V, fol. 977; Cord. p. 359-353.

Ae 14° (p. 336, 22-337, 1): Moris est in locis oralionibus dedicatis columbas

giro factas ponere eorumque extrimas argento operire pennas, auro quoque uel alarum media uel colla depingere. Haec autem cum fiunt illos, a quibus fiunt, diuitiis testantur adfluere; quo exemplo uult dicere quod ita erunt prae omnibus gentibus diuites ac rerum omnium habundantia conspicui. sicut sunt hi quorum multas opes talis ornatuum species et pecuniarum testatur effussio,

PSALM 68 873 us by you, and prepare for you a well-furnished house in which you intend to be, now that you have seen fit to dwell amidst us all. Aquila, “And booty of a house’s charm will be divided,” and Symmachus, “And the dwelling of the house will divide the booty,” both indicate with greater clarity that it is because of the adornment of the house in which the divinity is due to be worshiped that he will bring about the slaughter of the adversaries. Tf you lie down among the lots (v. 13). This corresponds to the foregoing: This will happen, he is saying, and the house will have adornment and charm, since on entering you will enjoy repose in the land (referring to it as lots because they divided it by lots). There a dove’s wings covered in silver,

and its back in the pallor of gold. There means “at that time,” since it is normal in oratories, and sometimes also in the homes of the very affluent, for

people to make representations of animals, including doves in plaster with their wings in silver, and to adorn the middle of their shoulders with gold, or even their neck and others of their limbs—hence Symmachus’s speaking of the back as “limbs.” The use even of such things in silver and gold gives proof of the great affluence of those who made them; by citing the example he means, Thus you will, at that time in the sight of everyone, be conspicuous for wealth and prosperity and the good things given you by God. So just as such display of ornamentation betrays the great wealth of such people (we often imply similarity without using the word “like”), so here too he implies similarity in the phrase There a dove 5 wings, in this case logically using it as an example to prove wealth, since he referred to a house in the foregoing. When heaven divides king from king on it (v. 14). Since formerly they

were under the king of the Egyptians, and were destined to occupy their own | land in future under their own kings, at that time, he says, when we are

874 THEODORVS MOPSVESTENVS yovres Tomov vir Tois (lots elvat Aotrdv Kai Tots BactAsiot, TéTEe pyoiv OTav yevopevav nuay emi THs yis THs éwayyedlas, Gpitys Kai Tous péAAov-

tas nuov Bao\evew, ~- Omep idtov tév év eipyvy Kal’ éautous GvTev Kai ody érépots Covdevdvrwv, — ovTw Kai TO “Anoddcw cor ta: ebyds pou, &

5 Oiéetethey rh yathy uov, avril roi wpuoev Kai érakev. Tére otv tt gota; 16>, XtovwFjcovra: iv Msawov. Tore Aawrpoi davovpeOa, xahas tO AaurpuvOqvar yovwOjvar cixav amb tol Toravtyy eivac pice thy yidva’ év eipnvy yap kai evOyvia ciarrwpeévovs, eixds nv Kai émd§ous elvat tots weptoixots. Ev Levey dé Aéyet, avti tod tHs Ladyjp, évOa Kai 6 vads w@Ko10 Odunro, Obev xai lepovaoadnpu 4 wors éxadeiro. 16%, “Opos roB Ozot Soo: atov. Totro dy @yot Tb dpos evOyvias pearoy,

dvti toi dyabav wapextudbv TodAGy, ws toi Oeot évoxoivtos év ave tovtev ayabav yopryoi. 16°. “Ogo; tetusmpévov, o60¢ tov. [eruxvepévov Kai ouverts, ovK 15 emdeyouevov AVoW Kai HTTAY,— EK pweTamopads Tov TupoU, Os un wépuKEv

avlis dvadvew eis yaAa. ,

174, Iva vt SxohauGavets, Gon tetupmusy2; Ermey arpooéraéev 6 Oeds TolTov povov auT@ TOTrev eis TpocKivyow apopteByvat Tov TOU dpoUS év @mep 6 vads wKoOdduNTO, TOAAO: O€ Kai ev ETépois 6pEect TpocEKUvoOUY Tois

2 ¢idwAots — ov TOV évavTiwv pdvov, G\Ad yap Kai Tév idlwv tohAaKIs ~ ana-

tyGevres Kai extpawévtes eis aoéBeiav, ws awpds éxeivous, Ata ri oynow ovtws STOAxVBAvETE, WS Kai TOV AAwV Spéwv THY aUTHY ioyov éydvTEeV Kal

Guotws buds wpedetv dvvanévev; 40 Ps. LXV, 144,

15>, Tore Aapwpoi — éxadeiro: P, fol. 11; V, fol. 977; Cord, p. 3538; Paraphrasis (p. 314): To Xeruev avi roi Zadyp, rouréort tH ‘lepovcadgp. Te 68 zsv0b%gowrat, avi roi év 4 Naumpot dvadetyOyaovra:r, 9-10 “Ev Leduwv — éxaretro affert Vat. 1492, fol. 121° (anon.). 16°. Tofro —- yopyyot: P, fol. 211%: V, fol. Q77"; Vat. 149%, fol. 121%; Cord,

p. 354. 12 év om. PV. 16>. [envevepévov — yaha: P, fol. Ql1v ef V, fol. 277" (anon.); Vat. 1499, fol. 121"; Cord, p. 355 (2* pars excerpti, sub nomine Turoporeti). 15 6 eodd. 17°, 'Ered} — Suvanévov: P, fol. 219; V, fol. 978; Vat. 1492, fol. 191"; Cord. p. 355. 19 nat om. 1492 =. 20 iuwrav 1499.

Ae 2-3 (p. 337, 46): Reges nobis proprios, id est nostri generis, qui ullatenus iuris et dicionis eramus extraniae. 9-10 (p. 337. 12-14); Sélmon pro Salem, in qua templum constructum est fuitque ciuitas regia. 16° (p. 337, |4-16): Sicut inpossibile est casseum in originem suam, id est liquorem lactis, - resolui... concreatus atque duratus. 19-20 (p. 337, 20-21): Aduersus eos qui, relicto templo, sectabantur excelsa,

PSALM 68 875 in the land of promise, you will determine also those due to reign over us—a state typical of those living in peace on their own and not in thrall to others— like the verse “I shall pay my vows to you, which my lips uttered”!'—that is, determined and directed. So what will it then be? They will be covered in snow on Zalmon: we shall then emerge as famous (nicely referring to achieving fame as covered in snow, from the natural qualities of snow), living in peace and prosperity, and hence they probably also attracted the notice of the neighboring peoples. He says on Zalmon—that 1s, Salem—where the temple was built, hence the city’s being called Jerusalem. God's mountain, fat mountain (v. 15): this mountain is altogether pros-

perous—that is, the source of many goods—since there dwells in it God, the source of many good things. Curdled mountain, fat mountain: thickly covered and solidly constituted, invulnerable to destruction and conquest (by analogy with cheese, which by nature does not revert to milk). Why are you suspicious, O curdled mountains? (v. 16) Since God gave directions for this place alone to be chosen for his worship on the mountain where the temple was built, whereas many people worshiped the idols on other mountains, not only from the adversaries, but also even at many times from their own people, deceived and led astray into impiety, so to them he says Why do you suspect that other mountains have the same force and are capable of helping you in similar fashion? | Te mountain on which God was pleased to dwell:

11. Ps 66:13.

876 THEODORVS MOPSVESTENVS

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p. 38D. 3ro Gea des, 1422.

ie, Otre yao - rrovedtew: P. fol, 2he ef Vo fol. 278 canon.); Cord. p. 356.

o- ef, Paraphrasées ip. Blo): Kai oby amkds warouweiv, da Kal ypoviCew > eavre]

aire PY.

188-2, "Crendy --- Cuvaner: P. fol. 2f2*: V. fol, 278%; Cord, p. 356-857; ef. Para-

phrasis (p. 319). tse. 'O yap — Geos: P. fol. 2h2e. V. fol. dese: Val. 1492, fol. 122 sub nomine

THrovoreti: Cord, p. 307 sub eodem nonine. 15 évratéal om. Cord. 192°b, “Ered —yapionara: Ve tol. 213: V. fol, 278-279: Vat. 1499, fol, ty (anon.): Cord, p. 357-388 (= PL G.. BSS), 20 yap vl] ot Gord aamep| ws 1492 Cord.

A® 17% (p. dby, 22-24): Auxit dignitalem loco habitatoris dignatione perpetua. = 8-10 (p. 337, 25-27): Populum dicit, eo quod habenis (auenis ns) talis aurigae eL quod regatur, inuecta diuinitas proterat aduersarios, Ise (p. 337, 98-31): Ac si dieeret Is Dominus in eis inuechitur ae triumphat, qui in Sina monte sancto conspeclus est; a dignilale apparentis mons quoque sanctus est. 20-439, 6 (p. 337, 34-348, 5):... ul uletor gentis Aegiptiae dominatricis jure belli seruos tiae dicionl uendicas, quos tanqnam armis coepissent, sie eallida obpraesione habuere eaptiuos,

PSALM 68 877 the others are not like this, only this one, since God was even pleased to dwell on it alone, and hence it possesses this force. And the Lord will dwell there forever: far from his being able to move away from there, he remains there forever, having chosen it for his own dwelling place, so that it is idle for you to be interested in the others. Gods chariotry, ten-thousandfold thousands of stalwarts (v. 17). Since he had said above he who ascends above the setting sun, as though mounted on a chariot and charging, he did well to call the people chariotry: mounted on them, as it were, he gave evidence of his peculiar power, punishing the adversaries through them and dominating them as he wished. So he is saying, We are his chariotry, and on us he is mounted, and through us he comes to be known; we pay heed to this mountain and are round about it in our thousands and tens of thousands, prospering and multiplying, thanks to his power. The Lord among them on Sinai, in his holy place: God, who here and now is also among us, 1s the one who even at that time was on the holy Mount Sion, made known and revealed in the midst of those present (nicely referring to the mountain on which God appeared as holy). You ascended to the heights, taking captivity captive; you received gifts from among human beings (v. 18). The people were enslaved as though held captive in Egypt, | and God snatched them from slavery and freed them by

878 THEODORVS MOPSVESTENVS

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ate Tiv sipuahocizy, ondovete nas Tous ws év aiypadkwota dovAevovrtas,

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Eypyoaro 68 6 aréorodos TavTy Ti papTUpia, Ody ws rept TOO Xpi-

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| é om. Cord 2-3 apeidev aiynudwotal aiypodwrovs 1422 & ort] ws av etry Cord ondoveri om. PV 1422 6 édeiyOys dé| édelyOy dyow 1422 myndas des, 1492 13 oby om. Cord 14 sxponyopeupéerny — Xpurrod one. Gord {9 rot om. Cord. ge. "Oerwep - - €v auT@? P. fol. 218: V, fol. 979.

20. "Ent -- dos: P, fol. 218%; V, fol. 279%: Cord, p. 359. 2% yap om. PV. 20>, Aivextis - - nnepavi P, fol, 213": V, fol. 879%: Vat. 1492, fol. 122 (anon.).

Av 21-22 (p. 388, 10): Sic superius Similiter qui exasperant. 20%. p. 338. 13-14): Omnium laude celebrandus tantornm opernm testimonic,

PSALM 68 879 the norms of war, punishing the adversaries, and thus took the people for himself. So the complete capture by norms of war is referred to as captivity, namely, ourselves serving as though in captivity, whom you captured like a strong general conquering by norms of war, reclaiming and rescuing. You ascended to the heights means, You were shown to be great and elevated; hence you received gifts from among human beings: God gave them orders to ask for “silver and gold vessels,’ and upon asking they were given them. Then when the death of the firstborn occurred, they abandoned Egypt at God’s command with the vessels in their possession. So he is saying, It was not only that you removed us and freed us from slavery: you also received gifts from human beings, as if everyone dispatched them with gifts. Now, the apostle cited this text, not as a prophecy about Christ, but as one applicable

to Christ in that while we were captives of the devil, he was victorious in battle with him and carried us off for himself. Hence, since the phrase you received gifts did not apply, in our normal practice in using it in ecclesiastical usage he replaced you received with “he gave,” this being more applicable to Christ, who did not receive but gave the gifts of the Spirit after the ascension into heaven." Even those resisting your dwelling. As he had spoken in similar terms above of the embittered, so too here: You did this, he is saying, though we resisted, freeing us by your lovingkindness, and allotting us a habitation to have as our own place and reside in it.

Blessed be the Lord God (v. 19), worthy of hymns of praise for these things. Blessed be the Lord day after day, constantly worthy of being praised every day. | The God of our salvation will make our path plain: he is the one

12. Exod 11:2; 12:35. 13. Cf. Eph 4:7-11.

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Ae 45 (p. 388, 18-21): Oportune inlatum est Deus salutaris noster; nisi enim saluaret ex hostibus, quos introduceret non haberet. 24% (p. 338, 29-94): Sic Deus saluos faciendi a saluando, sicut a miserendo misertcordiarum Deus dicitur. 21> (p. 338, 24-25): Exitum uoecat liberationem, id est egressum. 228 (p. 338, 27-330, 1): Saluationem nostram hostium atritione perficit. 22> (p. 339, 2.6): Pulere, quia caput dixerat, capillum subtexuit, quo nihil est in corpore nostro

exilius; hoe autem ideireo, ut ne exigua quidem eorum peccata ostenderet inpunita.

PSALM 68 881 who also will prepare the way for us—that is, he will provide us with entry into the land of promise, saving us and freeing us from danger (here saying with particular appropriateness The God of our salvation), as it was impossible for us to be rescued from the snare of the enemy and take possession of the land. Our God is a God who saves (v. 20). Just as he speaks of a God of mercy from the verb “to have mercy,” so too a God who saves—that 1s, He is the one who is capable of saving from danger. And from the Lord, the Lord, comes escape from death. By escape he refers to deliverance: He 1s the one who leads out and delivers even from the midst of death on many occasions. But God will shatter heads of his foes (v. 21): he will deliver us, also punishing the adversaries warring against us. The hairy crown of those who cavort in their sins: he will punish them in such a way that they will pay the penalty for all their sins and will not escape retribution in the slightest degree. He appropriately implied the slightest degree by “hair,” since it 1s the smallest part of us, and it followed on his mentioning the shattering of their heads. The Lord said, I shall bring them back from Bashan (v. 22). Symmachus: “I shall cause them to turn back.” Here in particular he showed what is his theme: he does not, as some commentators | believed, refer to the

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2 Ady’ Kai dvehov avTovs pyot wapadwoe eis Bopav Tots Kvolv. | 25. “Efewonfnoay xt woosint cov, 6 Geos. xi mopeta. toi @cod wou toi Buovhéms tod év tH Zylw. Osryvixa O@6y 6 OGeds trois lopandtrais éxi rot dpovs tou Lwa, wera THv wpds adrous OutheEw Kai tThv CoKovcav avayepnow, jwapeckevacev Toy TdToVv ép' OUTEp éoTavat Kai dmrEtv avrots éd6% Kee pépev péev womwep tyvy tov wodev' petaBadwv dé Tov 7Ept TOUS Tddas

3-4 Ps. GXXXIV, 1). |

24>, Lippayos ~-- woujoras: P, fol, 214"; V. fol. 279°, 242, Mdvras — dvaipet: P, fol. B14; V, fol. 280; Cord, p. 362. 10 wavres Cord. 24>, Zadéorepov --- cvoiv: P. fol. 214°; V, fol. 280°.

25. ‘Onnvica -- diravOpwaias: P, fol. 215; V, fol. 280%; Cord, p. 369-363; cf. Paraphrasis (p. 317-318). 24 avrovs PY,

Ae 24 (p. 339, 8-10): Sub denuntiationis scemate per Basan promiserilt Deus quod inde esset populus transiturus. 28> (p. 339, 11-16): Per medium. inquit, gentium ita eos transire faciam, ut widear eos quasi de profondo maris, id est de midio liberare naufragii, nihil eos permitens ab hostium multitudine sustinere. 11-138 (p. 3389, 18-22): Oportune ail Vi inguatur pes tuns in san-

giu>ine. Nam ducis strenul per hoe scema seruauil, qui oecisorum sanguine pedes haberet aspersos.

PSALM 68 883 people’s return. I mean, what connection has Bashan with Babylon? Bashan is the country that Og ruled, and at that time they passed through it, as he himself mentions in another place of those coming from Egypt, “And Og, king of Bashan.””* So he is saying, God promised to bring them out of there. I shall bring them back in the depths of the sea. Symmachus: “T shall cause them to turn back from the depths of the sea and through its midst,” referring to the Edomites, the Moabites, and all the others they passed through, as if to say, I shall lead them through the midst of the depths of the sea, ensuring that they suffer nothing from the vast number of those attacking. So that your foot may be dipped in blood (v. 23): I shall punish them all. So that your foot may be dipped in blood is an excellent image, presenting a general in pursuit committing much slaughter, and staining his own foot with blood. He used the term so that idiomatically to express result in place

of cause: it is not that he frees them so as to slay the others; on the contrary, for the sake of their freedom he even slays the others when they resist. Your dogs’ tongues may have some of it from your foes. Symmachus: “Your dogs’ tongue will lick the blood of each of your enemies.” With the slaughter of everyone by the norm of war, he represented it all figuratively in words, saying, He will do away with them and hand them over as food for dogs.

Your entries, O God, have been observed, the entries of my God the king, who is in his holy place (v. 24). When God appeared to the Israelites on Mount Sinai, after his address to them and his apparent withdrawal he caused the place on which he seemed to stand and converse with them to bear his footprints, as it were; but he changed the place under his feet | and

14. Cf. Pss 135:11; 136:20.

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268. Isospxexy asyovte: syousve vadrovtav, Liupayos TO ézopeva 10 paddovtay dricw warddrdvtewv eimev. Toito 64 pyow Stt wporyobvto pev ot apyovtes, ernxodovBouv dé ot yrdAdovres.

26-27. "Ev ugom vezvidey tupnanetady. Ev éxxdrnoian evhoyeits Tov Weov Kugrov éx mnyOv “Isox7%). FMepi trois Wdddovras yoav Kai vedvides

tupmavigovaa’ Toit dé yeyeviioba capes nuds 4 Oela watdeiet ypadn, 15 oyvika OAGov pév ovrot THY Bddacoav, KatewovTicOnaav 68 ér’ overt Tats éxetvow oi Aiyvrrio. Pyoi yap Kat Z.2bev Magix 4 moophtis 4 aderoh ‘Azpay v6 voumavey ay tH yest aochs, nal ECR 2bov aoa al yuvatass orice AUTHS wsTe Tunavey nat yosdy. Kijovey 8s xurdv Maoiz Zéyouca” Atcewey TO hupin, svddtms yao Seddlasra.: taney cai avxbarny Epoubev. “Hider 20 6€ 76 abtd Kai 6 Aads* pyoi yap Vote Grav Made%s zai viol “Ioowh) thy adhy tabtay TO Kugie, wal sizoy éyoures “Atoapey tT Kugla svddlac. “Qore guppovoy Kai TO wapa Te paKxapin Aavié xe(pevov ‘Fy dxxdqcia: ebdoyetre

tov Ozov hucioy ex naydy “loons? twép totvyy tev TocovTev Kai TH\kovtov Gavpdtwv, doakis av éxkdyotdhyte Kat cat’ abro ovvinre, dpveiv 2%

tov Geov orovddtete. To dé 8% wayhy “Iaaah), iva etry Oi dd Tév Je Ex. ANLV. 9-10 17-20 Ex. AV, 20-21 21-82 Ex. AV. 1.

26°, Lugpayos -ydAAovres: P. fol. 215: V. fol. 881; Cord, p. 368. 11 éxicw P

ée Cord ori om. PY,

260-29. [epi rows yrdddowras -- dei: YP, fol. 215%; V, fol. 281; Cord, p. 363-364; ef.

Paraphrasis (p 318). (réyouca ow. VV 2h éxkhyouiGeraa PV =. 26. rp Oc Cord. Ac 1-9 (p. 389, 26-32): Ita ut dignatus es discendere in monte Sina et omnibus nobis sermone misceri, ut ingresus tui a nobis et pedum uestigia cernerentur; qui locus secundum lectionis fidem lapidis saphiri erat similitudine et colore uestitus. 11-12 (p. 939, 33-35): Praecedebant principes et sequebatur corus sallentium. 1419 (p. 340, 1-7): Cum sallentibus uiris erant etiam adoliscentulae timpanis personantes. Accipif, inquit, Maria prophetiza soror Jaaron timpanum in manus suas, eb exierunt omues mulieres post eam cum timpanis et choris. 24-26 (p. 340, 8-11): Pro tantorum et talium factornm beneficiis studete in honore Dei ac laudum eius uerba resonare.

PSALM 68 885 made it resemble the place of sapphire, similar also to the clarity of heaven. The text, in fact, reads, “Moses and Aaron, Nadab and Abihu, and the elders of Israel went up and saw the place where the God of Israel stood. Under his feet there was a thing like a sapphire pavement and in appearance like the firmament of heaven for clarity.” So he is saying, You deigned to come down on Mount Sinai and speak with all of us present in such a fashion that your actual arrival and your footprints were seen and became visible to the onlookers. The description contained proof of God’s lovingkindness. At the head came rulers in the wake of singers (v. 25). Symmachus said “behind singers” for in the wake of singers. He means, The rulers led, and the singers followed. In the midst of young girls playing drums. In assemblies bless the Lord God from fountains of Israel (vv. 25—26). In the company of singers there were also young girls playing drums; the divine Scripture

clearly teaches us that this happened when they passed through the sea, while the Egyptians drowned 1n sight of them, the text saying, “The prophet Miriam, Aaron’s sister, took a drum in her hand, and all the women went out behind her with drums and with dancing. Miriam went ahead, singing, ‘Let us sing to the Lord, for he has triumphed gloriously: horse and rider he has cast down.’” The people sang the same song, the text saying, “Then Moses and the children of Israel sang this song to the Lord as follows, “Let us sing to the Lord, giving glory.’ ”'® So what occurs in blessed David, In assemblies bless the Lord God from fountains of Israel, is consistent with that, meaning, For so many wonderful marvels, therefore, be careful to sing God’s praises whenever you assemble and come together. The phrase from fountains of

Israel means, Those of the | tribes of Israel—that is, the whole of Israel,

15. Exod 24:9-10. 16. Cf. Exod 15:20—21; 15:1.

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liv. 19a 8 in ps. X. 4: supra p. 67, 2-3 ef. Paraphrasis (p. 318): wa delEy ort excorn pvdn awyyyv éumetro Bovovaay TO ‘yévos.

* 38°, Kahés ~ yapis: P, fol. 216; V, fol. 28ty. 285.0, "Iva — népos: P. fol. 216; V, fol. 981%: Cord, p. 36d. 208, Aupynodpevos — érdyear: P, fol. 216; V, fol. 282; Cord, p. 366. i? «al éxayer om. Cord. 29>. Tovréor: — évOev: P, fol. 216: V, fol. 282.

308, 2vupayos---’ yokuo: P, fol. 216%; V, fol. 84; Cord, p, 366. A® 1-3 (p. 340, 12-14): Fontes pro tribubus possuit, propter larga et continua inde manantis sobolisincrementa. 28% (p. 340, 24-26): Aperte omnes au!

laudare Deum dicuntur, aut iubentur ut laudent. 8-11 (p. 340, 27-31): Post narrationem benefactorum Dei ad dipraecationem profetae sermo conuertitur, ul uirtutibus guarum rex dicitur percipiat in suorum defensione constantiam. 18-20 (p. 340, 37-341, 3): Saltim propter templum tuum, praesta ut si nostris id esi meritis non debetur, tamen quia templum tuam in hoe loco aedificatum esi et cultus tui hie studia celebrantur.

PSALM 68 887 nicely referring to twelve tribes as fountains of Israel, like some great flood issuing from God’s blessing, expanding and ever continuing on its course. There Benjamin, despite his youth, is in a trance (v. 27). Having given a nice exhortation to hymn-singing, he proceeded to say that the grace that was given at that time was also meant for all in common. Rulers of Judah, their governors, rulers of Zebulun, rulers of Naphthali—that is, everyone individually. Command, O God, in your might (v. 28). After recounting God’s benefi-

cence, he then directs his attention to prayer: Give orders in your power, O Lord, as in the case of a king directing his army to lend assistance. Since he had said King of the hosts of the beloved, he did well to say here Command in your might.'’ He goes on to say Confirm, O God, what you worked among us—that is, Give orders for your strength to abide with us, for what you gave us to continue strong and abiding among us (namely, habitation in these places) lest we be shifted from here. From your temple in Jerusalem (v. 29). Symmachus: “On account of your temple, which is above Jerusalem.” Grant this, he is saying, even if not for our sake, unworthy as we are, but because your temple is in this place and 1s the site of your worship (by temple referring to the tabernacle in which at that time the ark of God dwelt, as was pointed out by us in Psalm 11).'* | Kings will offer you gifts: while we

17. Theodore’s point arises from reference to Svvduets, “hosts,” in v. 12 compared with Suvaet, “might,” here. 18. Cf. comment on Ps 11:3.

888 THEODORVS MOPSVESTENVS BO, Zoi oisoun: Baovrste Sox. “Hyav ydp pnyor pndév yadrerov tiropevovtav Kai tov vaot év th ouvyber OdEn Ctapévovros, modXol Kai Téev évavtiov exmhytropevot gov To péyeBos 562% cot Kouicovow. Tobto &é Ext TokAwv ‘yevouevov paiverat tev ypovev, Kai WoAAakis 6 Tépov BaotAeus eis THY TOU vaol KataoKevnv éxi too Lodonevros OfAds éatw ovK 5 OAtya OeéuKes.

318. Extivnos rots Vor: 765 8ouns5. Aid tabita iuiv te BeBaiav Tapac you tH évtavla Katoutay, Kai ToUs BovAopévous Todeuetv Groat. Onpia dé Spuyot Trois Todenoivras éxddecev, eis tapdotacw THs @LOTHTOS

tol Tpdtrov. BLP. UW cuveywyh ty txbsmy iv txts Saurhest tev Lady, Too éynietoSfiven vob; Sedoxuasudvous tO Aoyucie. Lapas ard efrrev SUupayos Ywsdo mapusyeOdy wste uatpoody huagiy tot: Sixraztifouer robs sddonhrous a:

Sdxiwov xsvbowov. Amodédota ta “Exitiunssy. Emirinnoov yap yor Tovtots Kai Tais auvddos ToUTwy Tév ioyupev Kai Tals cvaotpopais tev 15

Oho, iva etry tt "Araca a’ ipev trois éyOpods yudv Kal opors évras kal ioyupous Kai wodAovs, of Tooottov eyovat Kab" iyev Td picos ore

otrovodtoucw. a)

nuas omovddlew avapeiv Kai apavivew was dpyipwov dddKmov, — iva eltry

Oudeutav jpav pedw roovuevor, ws ovdevds d&lous Aoyou tinwpetoc bat

B14, Mixcxzosmiaoy Ely, tx tod: noksu.ouxg Groves. Tpdarwoa avrovs

Kal Tysipnoa prioroheuous dvtas. “EdeEe dé dua oddav a&lovs adbrois OvTas Tywplas, OTL wpol TOV TpdIoOV, Ott inyupol, OTL TWOAOL, STL apedGs KEeYoNuEvol, OTL YalpovTes TOs KUKOIS.

0 cf TL Paral. 1, Uo Paral. 1X. 30>. “Huav -- dedwxas: P, ful. 216"; V, fol. 982". 3-5 ef. Paraphrasis (p. 319). 31°, Awa ratra ~~ rpdrov: P, fol. 217; V, fol. 283°; Vat. 14292, fol. 199v-193 (anon.). B1>°¢. Lapis —~ rrovdatovew: P, fol. 917; Vi fol. 288°; Cord, p. 368. 314. Tporwoa -~ xaxois: P, fol. 217°; V. fol. 983: Cord, p. 368.

A® 4-5 (p. 341, 7-8)... templi tui subibit reuerentia praecipue regem iri. ai’ (p. 341, 11-18): Simmachus manifestius Collectio praepotentium cum conuersatione populorum, qui proterunt bonos quasi reprobum argentum: ac si diceret Repelle a nobis inimicos nostros, crudeles multos ac fortes, ut non exclaudean-

tur hi qui probati sunt argento.

PSALM 68 889 suffer no harsh fate and the temple continues in its customary glory, many even of the adversaries will be struck by your magnificence and will bring you gifts. This proved to be the case many times, the king of Tyre frequently coming on the scene to make no little contribution to the building of the temple.” Rebuke the wild animals of the grove (v. 30): for this reason provide us with a secure habitation here, and repel those intent on making war (by wild animals of the grove referring to those making war, stressing the ferocity of their behavior). The assembly of the bulls in the calves of the peoples so as to confine those tested with silver. Symmachus said the same thing clearly: “In an assembly of behemoths with masses of peoples for those spurning the famous like untried silver.” It corresponds to Rebuke: Rebuke these people and their assemblies of potentates and the masses of others; as if to say, Repel from us our foes, savage and strong and numerous as they are, who have such hatred for us as to be striving to do away with us and eliminate us like untried silver; as if to say, Showing us no pity, they strive to punish us as of no account. Scatter nations intent on war: rout them and punish them for their love of warfare. In many ways he showed them to be worthy of punishment for being savage in manner, strong, numerous, showing no pity, rejoicing in misfortunes. |

19. Cf. 2 Chr 2; 9.

890 THEODORVS MOPSVESTENVS $24, “Hoovew meéeBers 25 Alyonci. Tatra oot pyot wepi jas wowvvTos, donalovrat thy wepi Huds eipyvyv ot Atyvatiot * eipnvyns yap ot mpéoBets dtéKovot.

32>, Aidvontx xeogbace velox xut%s tO O20. Bacitea oe Omodoynoet

5 Kai deordryv. Lotro dé mpocwroromoas ettev ex perapopds tev év Tats cixdot ypapdvtewv tas wédes To Ta EOvy, ofov Mepotda 4 Forbiav H tt rowwobrov, 6rws SoKxotiot pev vrrotibéva tHV yeipa Tots TeV Paciréwv Tow,

éuatvouet 6é tHs Oecwortelas THy OpoAoyiav. Taira dé yéyove Kai Eri Tod

codias. ,

Lodopevros, ote wokAa pév oAAayobev avt@ amweotéAAeTo Capa, EAnAVOE

10 dé mpos abrov 4 tHs Aifiomias Bacthtooa wdbe tHs Tpocovans aire 33. Al Buovhstat tao yHs, Zeux7te 7H Ose. [avres rotvuv oi wavTayofev vuvous airo avawéuterte. 344, Waiate to Kupte tH tmeBebnuor ext tov oypzvoy TAD oUpaveD nate 15 avxtoh%s. Ousavey ovoxvod Kadel Tov dvwTEepov, — wen GwEP Nuiv OUVTOS,

Toto 6 averepos. LUppayos TH “2xT ZinTORAS « ex WowTyS» Ayer aKo~ AovOws. Ei yap éwavw rév obpavev, otk av eiwev tavtny thy Tov HALoU

avatolnv’ év0a yap roirov eiva tov yALov ov aupPaivel, OnAOV ws ovdE éott TO pev avatodikdv, TO 0 CuTuKdy pépos. ‘Yuvelte ovv tov €& apyns 0 Kai aei Eravw ovTa TOY OUpavev, 42T KIZTOAZS eirwV TO EE ApyNs Kal TO EK TEWTYS, ATO TOU THs Nuepas apynv etvat Tov yALov THY avaToAHY Kal By

ovvacOat mpd Ths Exeivou avarodijs nuépav paivecEa, wate Kab GpowrTyTa 9-11 ef. IIL Reg. X 16 ss. ef. supra, p. 365, 19 xs, 3%. Tatra — sudxovor: G, fol. 388°; P, fol. 247"; V, fol. 88; Val. 1482, fol. 125; Cord, p. 368. 82>, Baowkéa — cwodias: C, tol. 398%; P, fol. Q17*: V, fol. O88. 38. llavres —~ dvawépwere: C, fol. 329°; P. fol. 317°; V, fol. 285. 34°, Otipavay — onpavac: G, fol. 382-398": P, fol. 218; V, fol. 283°. 20-22 Puraphrasis (p. 320, ult. lin. — 321, 2): +6 dé xard Gvatenas, ari roi « dE dpyfs» Kai & aidiou’ Towev yap etrev avtt ypévov. Kat éredy avatoky éotw apyh vis nuépas, oby evptaxerar = 21 rot yAtou] rot am. C,

Ae® $2 (p. 341, 21-23): Cum nos, inquit, cessis hostibus uindicaueris, obtabunt Egiptii nobis pace sociari. 32> (p, 341, 94-87): Regem quoque et dominum suum Ethiopia prophitebitur protentione manuum, summisione capitis, inelinalione totius corporis. 38 (p. 341, 98-30): Omnes itaque undique, laudes eius

debitas personate. 20-82 (p. 342, 1-6): Ae si diceret Ab initio siue principio, et quomodo nobis oriens sol inchoat diem omnia molientem, Deum omnia praecidentem orientem uocauit; unde per similitudinem istam ostendit quod nihil

sit ante Deum, sed Deus ante omnia.

PSALM 68 891 Ambassadors will come from Egypt (v. 31): when he does this, the Egyptians will embrace peace with us (ambassadors being instruments of peace). Ethiopia will take the lead in offering its hand to God: it will confess you to be king and lord (speaking figuratively by analogy with those who represent

in images cities and nations, like Persians, Goths, and the like, where they seem to be putting their hands under the feet of kings and declaring their confession of lordship). Now, this happened also in the time of Solomon, when many gifts were dispatched to him from many quarters, and the queen of Ethiopia came to him in search of the wisdom he possessed.”° Kingdoms of the earth, sing praise to God (v. 32): all of you from every quarter, then, offer him hymns of praise. Sing to the Lord, who rides on the

heaven of heaven like dawn (v. 33). By heaven of heaven he refers to the higher one, since the higher one is whatever the word means to us. For /ike dawn Symmachus logically puts “at first light”; if he were above the heavens, he would not have mentioned this dawning of the sun, since where there is no sun, there is clearly no dawning or sunset, either. Sing the praises, then,

of the one who from the beginning and always is above the heavens; by like dawn he refers to what is from the beginning and at first, since the day begins with the dawning of the sun and no day can appear before its dawning, the implication being | that is it impossible to imagine anything prior to

20. Cf. 1 Kgs 10.

892 THEODORVS MOPSVESTENVS

“B% NF * “ ” # * = * & #

pynoev ouvacba mpo tov Qeov voeiv. Luppayos perv ovv avTd cadéarepov coniwoev — of 0€ O' éupavtixerrepov Kai padAov THs éBpaixys kabuvovpevot

dtavoias — BovAnOeis x mapadetyparos Tb apyaiov tot Qeoi oypavat.

te % » se % tes ¢ M % # % 1 %, % # Fad Foal Be) # % : # # voor 34>, “Ide% dace: TH gw? xd705 pwvay aivecews. Kai ydp éot péyas

kai poBepds kai povn TH pwvfA Suveyevos Tos woAEutovs KaTamAyTTEW. 3

,%4”** %m“%#

Paovay dé aivécews efrrev tov puviv adtoi, ws tuvev a&iav dia To péeye~

Gos. Eoynudrirev 0€ xavratba os éxi etpatyyot mova pdvy KatawhyTTOVTOS.

£% * ;tO se gt es me un, avlioracde om ¥unde‘ 35% Acts# O6229 O20. ‘Exedy totvev$towwiros,

wre yy % “ eet oma 8 # # ‘4 % & af fe 0

toAepeite, adAAa paddAov avrév Gavpacatre ws péeyav Kai taicache tis | akatpouv payns.

B55, “Ext tov ‘Ispaha 4 usyzronpéveim wot. ‘Ev quiv yap To péyeOos airou Oeikvuat, TywwpoUpevos TOUS ToAEpety Huiv Bovdopévous.

35°, Kar A Sovaus: abcod év tals veoedons. “Eyer dé duvapw ov th tpetépa povov Bonfeta petpoupevyy, dAAa kai incép yuds év tH Ktice: hawo- 15

pevyv, — awd yap tot pépous to wav eiweiv yBovdnby, — W Kai drt aitdpkn poBov mapéxyeta tov dépos 1) wukvwots Bpovtray nyov arotehovua, aotpunev KatarAngw, vetod opav, yisvos Kai yardlys Bodny. 369, Gxuuxctos 9 Osos gv toils ayiowg xuT00. AAA’ duws Kai ovTws ov

peyas, avtapKws éavtov Ceikvuar poBepov ct iw. a) S45, Kai yap -— xarardyrrovros: C. fol. 322: P, fol. 218%: V, fol. 283+: Cord, p. 369. 3a%, "Ciredy — payns: C. fol. 322; P. fol, 218%; V. fel. 284; Cord, p. 370. 35>, “Ev naiv ~~ Bovdopévors: P. fol, @t8%; V, fol. 34: Vat. 1462, fol. 193 (anon.): Gord, p. 370. Bae. "Eyer -- Bodjv: P. fol. 418%, V. fol. 284: Vat. 1492, fol. 193 (anon.); Cord.

p. 370. 15-16 adda — pawoudryy om. Cord 16 _wBovanOy des. 1422. 36°. “ANA” cums — qnav: P, fol, 219: V. fol. 884.

AC 34> (p. 342, 9-15):... continuatione polentis defensionis, quo ait uvcem

uirtutis, ab strennua duce sumpla translatio; potentia uocis eius ac uirtutis debet multa laude celebrari, qui ita est terribilis ul audita tantum uoce multum possit hostibus timoris incutire. 35> (p. 349, 17-18):... cum hostes nostros mirabili ultione detriuerit. 1€-18 (p. 342, 19-25): Pro climentis, partem pro toto, licet bes ferant edoneum timoris diuini testimonium vel congregatione weris, sonitu tonitrui, coruscationis micatu, inruptione fulgorum, aspersione

pluiarum, iectu niuis et grandinis. 368 (p 349, 26-28): Non tantum per elimenta mirabilis, sed suorum etiam difensione terribilis.

PSALM 68 893 God. While Symmachus indicated it more clearly, then, in his wish to imply by a comparison the antiquity of God, the Seventy did so more graphically and closer to the sense of the Hebrew. Lo, he will give his voice a sound of praise: he 1s great, fearsome, and capable of dismaying the enemy with his voice alone. By sound of praise he referred to his voice in being worthy of hymn-singing on account of his greatness. In this, too, he presented him as a general causing dismay by his voice alone. Give glory to God (v. 34): since this is what he 1s like, then, do not resist or oppose him; rather, marvel at him in his greatness and desist from inappropriate conflict. His magnificence is over Israel: through us he shows his greatness, punishing those wanting to wage war on us. And his power is on the clouds: the power he has, far from being measured only by the help he gives us, appears also on our behalf in creation (implying the whole from the part) or also in the fact that the density of the air provokes considerable fear by producing the sound of thunder, lightning bolts, pouring rain, and falls of snow and hail. Awesome is God in his holy ones (v. 35): though thus great in himself, he shows himself to be quite fearsome through us. | The God

894 THEODORVS MOPSVESTENVS 36>. "O @sos “‘Iosxh) 2bess Base. Avan eat csetaimow TO had auTod. 2 &# % fa ¥ «am % % % Aurés£yapsseawdtns nuéerepos Kai mpootatns, altos nuiv Kai% thy ioyov % % # ? « me % Fd 3 £ Se x pe ; Fa 8?4éx kat thy BeBaiwow wapéye, Kai Ota TovTev auTapKes ev nuiv mWwapéyeTat THY oixetav évdeixvuTat Ciivap.

“ ; “~? =.Kat %éwi 9% & Kd weKai5 evme * he 5we 36°.ive) Ebdoyntos 6 Geog. tovrois draw& vnvev yamottas

aké tos. *

PSALMVS LXVIII

¥ x % & a ¥ ~~ “~ om % * % me x ; * ha Eg * %

[lpowyopevwv ta kata tous MaxxaBatovs dmyeita tov auppopav tb péyebos, heywv pev Tovs mapa Tav dddAoTplov éeveyGevtas avtois qoNe0 pous, Aéyov d€ Kai THY Tapa Tov idlav émBovdAyv, cuvybds névror ws é& Exeivev amavTa Neyes Ta Kat arotis.

oo - 2m “¢ £ m a¢ % “ stag *F ag Bie $

2. Réicdv ws, 6 eos. tt cighAfocay Ydara tus Woy Hs wou. “YSura Aéyer Tas Tév Todetwv epddous, Os TUNTViyeW Kai dvatpetvy Ovvapévas, ws TO

AujdMouey 8.x moos zat datos. Te cane gnot ta wapa tev bvev cairris

> pov xa€ixero tis yruyis. , 32, “Evercyny sls vAny Bufot, xa oon gorw Srostas. “Qewep Any mpayphatos Aeyonev tO TWAHAos avrot Kai tas Tepotdacets, ovTH Eyer [4 Px, DAV, 12h

364, Aurés — duvauw: BP, fol. 919; Vo fol. 284: Vat. 149%, fol. (93°: Gord.

p. 370-371, 2 yap om. Cord nuétepos| ypav Cord, S6¢. Kai éwi rodras -dEws: P, fol. 219: V, fol. 984": Vat. 1403, fol. [g8-: (anon.); Cord, p. 371 (anon ). Argumentum lpoayopetwv — war’ abrois: P, fol. 219°; V, fol. 284"; Cord, p. 395396. 8-9 L (p. 382. 4-7): Advara: dé, as érepos, wai MaxxaBaixds eiveu. os Selevuow 4 Tav Aeyonévov cuprdQeaa Kai trav cunmopdv r6 péyebos.

2. “Ydara ~~ yuyis: P, fol. 220; V, fol. 985; Vat. 1499, fol. 198; Cord, p. 396, 3°. “Oowep -- awrnpias: P, fol. 220; V. fol. 28h.

Ae 86 (p. 342, 29-31): Non solum uindicauit, sed etiam fortes efficiet ac

robustos, quos sua protectione dignabitur. 36 (p. 349, 31-348, 1): Pro his tantis ac lalibus bonis amplius est eelebrandus praeconis. ‘Argumentum ps. LXVIIT (p. 343, 3-4): In tempore Machabeorum prophetali spiritu hoe carmen scribitur. Pseupo-Bena (842): Wachahaeorum personis cau-

sisque conueniens optatur oratio. 12-13 (p: 343, 7-9): Familiare seripturis elfusos in praedationem gentium populos aquas uocare. 16-17 (p. 343, 11-14): Augenter ad signandam emergendi dificultatem limum et quem profundum adflictiones hostium nominauit.

PSALM 69 895 of Israel will give power and might to his people: he is the one who is our Lord and protector; he is the one who guarantees strength and permanence; and through what he supplies us he gives sufficient evidence of his peculiar might. Blessed be God: for all this he deserves praise and thanksgiving.

PSALM 69

Foretelling the situation of the Maccabees, he recounts the magnitude of the

misfortunes, mentioning in one case the wars waged against them by the foreigners, and mentioning in another case also the plotting by their own people, as usual telling everything affecting them from their point of view. Save me, O God, because waters have impinged on my soul (v. 1). By waters he refers to the enemies’ assaults as capable of choking and destroying him,

like the expression “We passed through fire and water.” He is saying, The troubles from the nations reach my very soul. J am caught in the deep mass, and there is no firm footing (v. 2). As we refer to a thing’s size and features as mass, so | by deep mass he refers to the great depths—that is, the extrem-

1. Ps 66:12.

896 THEODORVS MOPSVESTENVS

£“~ ey$8aas#se ff em ® ¢g&Fa oo cornplas. |

Sany $0905Tov rovpeyav peyavpullov, AuOov, THs GuNdopas Tiv €re PAY Ay 34905 iva iva etryely THS OUpphopas THy émtracw. Lujpayos “KBantiolyy sis zmesavzou; zatadices * eurémtrwxd oyot peyioTos Kakots, ws pnoe udeotavar divacba mwepi airys Kwovvevovra Tis

BP, WaGov sig vx S267 cH Dadaoors, 2x1 AUTULVIS “LATETOVTIGEY we. 5

$ ep % 3 * ‘SF Ra am € * $ E3 Es ; & ¥ a * ¥ i" _ % Fd ro ~~ % x e

Atapépws tats tpowodoyias ypita, Tév Kakav thy éxtraow onpava Bov-

Aduevos, voata kai Bvldov kai OdAucoav Kadov tov évavtiov Tas épddous ws ixavas avedeiv. ECyevounv otv pyow év péow Tav Kakdv, kai cuupopd Tis KaTaryicos Oikny KateveyBetaa éexddwnfev, ws pyde éAtioat auTyplav.

rs ae x om % * 3% % #

4a. Exorinsx KR. seven . a ; até om . ?wow. = » AA’ m €év: péow x $ mi ”. xoxjov,- ssoxysincsy 6 Reon Tav 10 THNKOUTeY KaKeV avevddTws ToL TMpoTHVYouny.

4), E¢éavmov of G09x,uot pov amo tod taniGew us ent tov Osov OD.

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Aos Hunv teTapyévos Kai Teppevev tTHy wapa cou Bonbeav. Kak@s 6é TO + te Fm % Faas “ WOGoU seonoet Dy ‘ Kai CLVS2EMTOY. EK meTAPOpas Tev peta , Toho TL TpOTCOKwWVTOV

retapevas amoBerovTev moos Ta éATioneva. 15 D8, KeanQovGacu ones tag topes THe “soudes wou of usgodutes us Sesedy. AvapOuyrous éoyov tovs éyOpovs, Kai tabta dvev eiAdyou twos mpopagems TH Kat’ Enot picos éyovras.

Soot tos ? * ¢ ? ¢ % > £ Fa « Rs Fy < & #

a, Kzoatao)ycay oh &y coi 193 Ob SLOLMZOVTES UE XOLAW:. Ol adixws $/U59% 4.64 Kat CunKOVTeS fle’ Aeyel ce OTL praTyy Kat vO TokANS adutas 2

x linet ' : eset ~ #8 # ¢ ¢ ROR # % e ® oe as # ony

aptpevot TOV TWPOs yas WOAEMOV ETL KaL KaTITYVOVOL KpaToOUVTES Huav.

35. Avapdpms — carypiav: P, fol, 220%: V. fol. Qsdv. 48, “AAA? ev peo — mpoovyspyv: P, fol. 220%; V, fol. 885v.

4o, "Ordos ~ - edmConeva: P. fol. 220%; V. fol. 885%; Cord, p. 88. [3 reranévos| rerarewapévos Cord, 5°, “Avap:bpnrous ~ éyovras: P. fol. 221: V, fol. 28+; V, fol. 880%; Cord, p. 398. 1& rdj rot Cord.

3, Ob ddixws — nuav: P. fol. 281: V. fol. 285,

Ae 6 (p. 348, 15-16): In eundem sensum rem augentia uerba uariantur. {4-15 (p. 5438, 19-21): Labore continuae expectationis, non motatione praepossiti.

3 (p. 342, 22-96): Inimicorum meorum multitudo conpraehendi numero non potest... eO magis seuientes, quo justas in me odiorum suorum causas inuenere nop possunt.

PSALM 69 897 ity of the misfortune. Symmachus: “I was drowned in bottomless descents.” He 1s saying, I fell foul of awful troubles so as to be unable to stand firm, my very survival being in danger. J reached the depths of the sea, and a tempest overwhelmed me. He employs a range of figures in his wish to convey the extent of the troubles, by waters, depths, and sea referring to the adversaries’ assaults as sufficient to do away with him. I found myself in the midst of the troubles, he is saying, and disaster fell like some tempest and covered me so as to leave me with no hope of survival. I was wearied with my crying; my throat was hoarse (v. 3): in the midst of such awful troubles I prayed to you unceasingly. My eyes failed from my hoping in my God: I was stretched to the limit, waiting for your help. Failed was well put, by analogy with those looking forward to something with great longing and with eyes anxiously fixed on the object of hope. More numerous than the hairs of my head were those who hated me without cause (v. 4): I had enemies beyond number, despite their having no reasonable grounds for hatred of me. My foes grew strong, those who pursued me unjustly. They were my foes unjustly and they were pursuing me. He means, Having no reason and motivated by deep injustice, they declared war on me and were strong enough to prevail over me. | What I did not steal I then repaid: He

898 THEODORVS MOPSVESTENVS be, "A oby Yonaloy tote znetivwuev. Mrarirepov efrev Td Adixws éroAguouv pe Kai étyimpovvTd pe, ovdeniav aitiav 'éyxAjparos éyovtes Kat’ Euov, eK petapopas TV adikws aTratroUvTwY a py OEdwKacW.

68, "O O205, ob Eyvac thy xopocivny pov. Ei ydp te yuaptov yow eis 5 auToUs, aUTOs éxtotacal, avri Tov LY pot paptus Ott pndev Expaka. Kades dé xppocivny éxdAeoev THY dOKiav, ws ovUK av Guverod woTte aduEiv EdOjtevou.

6D. Kat ai whaupércrat pou and cov obn ansxpibnoxy. Ei dé tt Kai npaptov eis avrovs ov dédAnOév™ ee.

10 7. Mh aloyuvOeinoay én’ Ene of bnougvovrés ce, Mbpse, Kove tév duveULEOV. Mndé évroansinocay én és ol Catotveés as, 6 Ochs rot "lopand, Een woddods oi MaxxaBaior xpotpeydpevot tév ‘lovdaiwy paddov éyeoGa tis eis Oedv edceBetas, as TevEouevous Ths wap’ avrot Bonetas aréoTyOav TOU GuETpaTrew Tots Aovrois, UIropéevovtas tov Qedv adrows oiv 15 éxadeoev ws tH EATIOL tTHS Wap’ aro BonOetas éAopévous pév atrois oup-

Hayetv, arootavTas dé Twv hoirev, ovKOvY gyow éredHTEp altos értctagcat ws ovcév nuaptov eis avrous, avev dé mpoddcews éyxadovot Kai adelv TweipavTa, wy Tomons nuds aic yuvOiva tous thy anv éAmihovras

BonOeav. .

9 «=—«- 8. “Ore Evexd cou Orgveynx dvesdiopdy. Aid oe yap dvedGouat Kai tov CHkov roi cov vdpov. a°. [Mrarirepov — dedaxacw: P, fol. QL; V, fol. 986; Cord, p. 399, sub nomine ‘THRODORETI.

6*, Ci yap — édoudvou: P, fol. 921%; V, fol. 986; Vat. 1499, fol. 124: Cord, p. 399. G svverot)] érawerod 1499, 6G». Gi dd +: — AdAyOdv ve: P, fol. Wily: V, fol. Weév.

4. “Ered — BowBerav: P, fol. 223: V, fol. 286°-887; Cord, p. 401. 18-14 dado-

tHoev ta PV 14 ofv om. PV 15 év +7 Cord 16 gdyow om. PY. S*, Aut oe -- vonou: P, fol. @a°: V, fol. 987, A® 8° (p. 349, 30-33): Exsoluebam, per similitudinem eorum qui exigunt quod

motuo non dederunt, iniqua bella atque odia iniusta significat. 6 (p. 344, 2-6): Non effugit tuam notitiam, si quid in illis tale egi quod possit in culpam uocari; grandis securitas bonae conscientiae Deum actuum suorum testem facere. 7 (p. 344, 8-11): Ne subditorum fides nutaret suffundereturgue, principibus obpraesis quorum duciu simulacra respuerant. 8* (p. 344, 17-18)... nomen tuae legis emolatioque in contumiliam pudoris inpingilur.

PSALM 69 899 labored the point that it was unjustly that they waged war and punished me, since they had no grounds for accusation against me (by analogy with those wrongly demanding what they did not give).

O God, you know my thoughtlessness (v. 5): you know if I committed anything against them—that is, you are my witness that I did nothing. Thoughtlessness was well put for injustice, since he was not aware of ever having chosen to do wrong. And my failings are not hidden from you: it would not have escaped your notice if I had committed any sin against them. Do not let those who wait on you, O Lord, Lord of hosts, be put to shame on my account. Do not let those who seek you, O God of Israel, be confounded on my account (v. 6). Since the Maccabees urged many of the Jews to show more piety toward God so that they would receive help from God and refuse to cooperate with the others, he therefore referred to them as “waiting on” God in the sense that by hope in help from him they chose to be allied with them and desert the others. So he is saying, Since you yourself are aware that I did no wrong to them, and yet without good grounds they accuse me and try to wrong me, do not cause us to be ashamed, hoping in your help as we do.

Because it is for your sake that I have borne reproach (v. 7): on your account and as a result of zeal for your law I am reproached. | Shame has

900 THEODORVS MOPSVESTENVS

on * % £ ¥ a + am Kai wpoaPAérew éTrépors.

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veo you; 10

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tonraons tH acbeveta. 21) EupavTKOTEpoV OUV TO ERETEGSY, THS aKONS womep ETreveyOGetans Kai cvv-

7-9 Ps. XLIX, 200 14 ef. supra p. 360-361.

8>, Kat awd — érépois: P, fol. 209°: V, fol. 287; Cord. p. 402 (anon.). 9. ’Evevonny — yvéoyou: P, fol. 882%: V. fol. 987; Cord. p. 402 sub nomine ATHANASII.

10°, Geapav — Oiovri: P. fol. 922%: V. fol. 287; Vat. 1492, fol. 124 (anon.): Cord, p. 402-4038, sub nomine ATHANASH.

10>, Tay pév — dodeveta: P, fol, Y288°: V, fol. 287; Cord, p. 403 (anon.). "19 dvnynBeions Cord.

Ae 8> (p. 344, 19-22): Ita coaceruala sunt in me mala, ul operient me atque contegerent adtollendaeque mihi frontis nulla libertas remaneret. —_—‘6-7 (p. 344,

97-28):... de his ludeis dicil qui a legis obseruatione discesserant. 10° (p. 344, 99-345, 4): Inturiam, inquit, domus tuae ferre non poteram, in qua louis imago possita Iudei hostias immeolabant. Mathathiae specialiter ista nox conuenil, qui et ludeum sacrificantem et ministrum regis in id ipsum cogentem uno mocrone

confodit. 6-18 (p. 345, 5-9): Cultus Dei oppropria et inrisiones eorum, qui dicebant praeferenda tibi idola, in proprinm meum dolorem iniuriamque repotaul.

PSALM 69 901 covered my face: from the troubles besetting me I was almost enveloped in shame so as not even to dare to raise my head and look others 1n the face. I have become alienated from my brothers, and a stranger to my mother's sons: | even became a stranger and a foreigner to all my brothers (referring to the other Jews, whose pernicious purposes he avoided). Brothers and my mother 5 sons have the same meaning, like the verse “You sat down to malign your brother, and put a stumbling block in the way of your mother’s son.” Why do you put up with being alienated from kith and kin? Because zeal for your house consumed me (v. 9): observing your house so violated and an altar in the name of Zeus standing in it, with sacrifices being performed in worship of the idols, I was seized with zeal and wrath, and I withdrew, unable to witness it. Now, this is particularly applicable to Mattathias, who even slew the man giving directions along with the one sacrificing.’ The reproaches of those reproaching you fell upon me: upon hearing some people mocking the worship of you, and others claiming that the worship of the idols was to be preferred, I was distressed, taking the affair to be a personal reproach. The term fe// upon is thus more effective, as though the report came upon him and reduced him to weakness. | J enveloped my soul in fasting (v. 10): I turned to

2. Ps 50:20. 3. Cf. 1 Mace 2:24—25. John (John 2:17) and Paul (Rom 15:3) might see both parts of this verse applicable to Jesus, but Theodore finds their application only within the Old Testament.

902 THEODORVS MOPSVESTENVS

€ >, ¥ os & re » 8 “* * #

114, Kai cuvexddrugpa ev vycreta tay buyhy uo. Erpdany mepi To vyoTevew UTEép Tev yryvonevev Kaxév. Td yotv suvzx2kube, avti Tol ératelvooa, cuvérpryga — ex petapopas Tav ovyKaduntopévwv Kai ovyKpuTTOMEVOV,

i 11>, Kai éyevaln eig dvediopobs éuot. Kai éyAevatduny rapa tev évavTiov éri tovrows, ws evnbés tt Kai dvwperés Oratrpattdpevos. 129, Kat é0guny to Evdund wou oanzov. Kai érévOow emi trois yryvopévots Kakots’ é1i wévOous yap dei AauPdver Tov odKKov.

12, Kat eyevouny atots cig xxozRoryy. Kai éai rovrots éyAevagov oi 10 doxodvres oixetor Oupyoupevat pév tas éuas ovpopds, ydevdbovres dé ws ovdev wpednbevta, ore amb Tis vnotelas obre ard TGV AoLTOV. 13%, Kav épot adodécyouv of uxbiuevor gv mkv. Mepi tas midas cai Ta €ow pépn Tis WéAEws Bos Hv TO wadadv roKicBa tas cuvddous Tois év Tats wodeow, — Toto O€ Kai dypt ths Seipo yiverat ws éxi Td TOAU * 15 wepi yap ékeivous tous té1ous éEjerav oi Tais Kaxyyopias pddtota yat-

povres, Luvdvres otv yow ael, ta éua Supyotvro’ To yap ASoreapory, avti Tou aweyds kai dei duryoivTo, — adodkea ylav yap Tiv ovvéyetav déyet. TSP. Kat tz exe Ebxdrrov of xivovess otvov. Td yryvduevov efrev’ aivoy Tes Te Kai ddovTés gynow ws eikds enue TéV dopdtwv elyov apopp}y. 8 cf. supra, p. 184, 6-11 12-15 ef. in Amos V, 10 (P. G., 273 CD).

1. ’Exparny — ovyxpurtopévav: P, fol. 293; V, fol. 287°; Cord, p. 404. 11>, Kai éyhevaéuny -—~ dtaxparrépevos: P, fol. 223; V, fol. 987; Cord, p. 404. G avadedés| odx éxwdedds Cord. 128, Kai éwévOovv — odxxov: P, fol. 993; V, fol, 887~; Cord, p. 44.

12>, Kai éxi rodrois — Nomév: P, fol. 983; V, fol. I7v; Cord, p. 404. 18°, [lepl ras wikas — Aéyer: P, fol. 993; V, fol. 987*-988: Vat. 1499, fol. 194°:

Cord, p. 44-405, 13 €ow] éowrepa 1492 15 xaxnyopias] éwpyoear PV. 13>, Td yvyvépevoy —- dpoppyv: P, fol. 993: V, fol. 288; Vat. 1499, fol. 124

(anon.); Cord, p. 405, 19 dyaiv om. PV. Ae 94 (p. 345, 12-13): Operué inpossuit, ut continuata indiecaret et extin-

uata ieiunia. 11> (p. 343, 14-16); Cum deuotio mea profanis esset derisui quasi res stulta et minime profutura. 12 (p. 345, 19-21): Hoe ipso uilior, quo in me et suplicandi intensio et dilatio auxilii inridebatur. 13 (p. 345, 22-96) : Mos erat ueteribus circa portas et ciuitatis extrimas partes agitare conuenticula. Omnis fabula de me illis nascebatur. Exercebantur autem possuit, id est continue de me loquebantur et fugiter. 19 (p. 345, 27-98): Vt plerumaque ussu euenil,.

PSALM 69 903 fasting over the troubles that had befallen. The term enveloped, at any rate, means “humbled, constrained,” by analogy with what completely covers and conceals. And it brought me reproaches: | was mocked by the adversaries for it, as though guilty of something stupid and useless. J took sackcloth for my clothing (v. 11): I mourned for the troubles that had befallen (sackcloth always being worn for mourning). And I became a byword to them: those seeming to be my friends mocked me for it, recounting my misfortunes and mocking my useless endeavors, fasting and the rest. Those sitting at the gates gossiped about me (v. 12). In ancient times it was the custom for those in the cities to hold meetings around the gates and the inner parts of the city, as happens even today for the most part, those enjoying gossip in particular going out to those places. So he - 1s saying, They were forever getting together and discussing my affairs (gos-

, siped meaning “discussed over and over,” gossip implying repetition). And in their cups they sang songs against me. He reports what happened: When drinking and singing, they made me the theme of their songs. |

904 THEODORVS MOPSVESTENVS

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142. “Eyo d¢ 7% mposeus4% ov moog oe, Kose. AAA’ otcév pot péder

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yap weradeipeba — anatev dormdv wapd cov Ti eis Huds Boney. L4ed, “Ey 1 wd 9e0 To% shsoug cou Exxnousdy wou, év 2anOsia THs cuTn-

COjtevos. 10 o% Fa * 2 & on. ™ a $ * ® , 5 as

pias cov. [ddkw re eAéw tHv aAnMeav éemovvirev. Eadxovady pod ya Kata thy anv pitavOpertav, thy GAnbwiy Kai PeBatav por cotnplav yapl15%, Moov ps xno wyhod, ba un eveavé. Tpomwmas dé wadw éyer

Tov cuppopev tHv extracw. Andonacdv pe TovTevl Tov CvcEKOTdOTOV KaKOV, WOTE PH TavTeAw@s auUTots évaTropetva.

ex £ % ses % % pt : me » : ve Be & oy) 5 ohn om % #% aid oo Tra ~xarexyyxétov Ms &pe ’yo cs iz wetis poBepas f oi Sv800. Tov otv Kaxav,® awdddAuEov 155, “PucOstqy &% cGy urcotrtwy us axt ix tGv bxbdov cév Udarev. [pokaBow ettrev dvw 33277, kai $290; As 82.2007, kai eataryida, Kai Okay 15

¥ , or Be A , §

auTa@v épocov, Tis ayptas émiBovAijs, toU yaderou mwAnOous.

16. My ws xarznovtsato zxtayls udates. unds axtaméte we Gubds, undt cuayétm in gus nexus to stéux 20709. Dodxo Kadel Tas TOV évav8 ef. in ps. XXXIX, (44 (p. 251) et in ps. LVI, de (p. 370) 15-16 vy. 2 et 3.

144, "AM obdév — éxioraca:: P. fol. 293°; V. fol. 288: Vat. 1492, fol. 124% (anon.). 14>, "A\Ad — BoBemv: P, fol. 223°: V, fol. 288. f4e-d, [lau ---- yap Gopnevos: P, fol. 293%; V, fol. 988: Cord, p. 406. 15°. Tpome«ds — évaroueivac: P, fol. 223%; V, fol. O88: Cord, p. 406. 18 &é om. PY. 15>. Hpo\aBav —~ wrAyBovs: P, fol. 224: V, fol. 298°; Vat. 1499, fol. [24-. 16. Opcap — dwadAayyv: P, fol. 224; V, fol. 288°; Cord. p. 407.

Ae 14 (p, 345, 29-33): Ae si dicirel Mea autem oratio nulla inpeditur auxilli tarditate; nosti enim quae sit subueniendi oportunitas. i4e-d (p, 345, 34-346, 4): Iterum uerilatem misericordiae copulauil, ac si diceret Secundum tuam ueram certamque misericordiam exaudi me. ut mihi conferas ac praestes salutem. 15° (p. 346, 5-9): Per translationem uerborum indicat mala quae

patiuntur, Abstrache me, inquit, ab erumnis grauibus, a quibus sine tuo adiutorio propriis uiribus evuelli non potero. 16 (p. 346, 10-15): Coneludat. coartat ne fiat inposibilis euasio; puteum inimicorum insidias ac dolos uocat, ita ut uitari non possint; cui si obstruatur os, ei qui intra puteum econclusus fuerit, nullus euadendi exitus datur.

PSALM 69 905 But as for me, my prayer is to you, O Lord (v. 13): but I took no notice of the mockers, nor did I stop looking to you and praying to you, aware that even if you delay somewhat, you definitely will help at the time you consider useful to do so. An acceptable moment, O God: the time has come, as we have been chastised sufficiently, and now I ask from you help for us. Jn the abundance of your mercy hearken to me, in the truth of your salvation. Once again he joined truth with mercy. Hearken to me, he is saying, in your lovingkindness, granting me true and abiding salvation. Save me from the mire lest I be stuck fast (v. 14). Again he refers in figurative fashion to the extremity of the misfortunes: Snatch me from these inescapable troubles lest I altogether remain in them. Let me be rescued from those who hate me and from the deep waters. He had spoken previously of waters, depths of the sea, tempest, and deep mass, so he is saying, With troubles gripping me, free me from their fearsome attack, their savage plot, the harsh mob. Do not let the watery tempest drown me, nor the depths swallow me, nor the pit close its mouth over me (v. 15). By pit he refers to the | schemes of the adversaries

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péevev ovoe dreStevar kai amwaddatrecOa tis éwiBovdns Ovvayévev padtws. CiewWy totvey ei eupoayetn ppéatos otopna, wavtn WH avodos TH KaTEYopevy xablatatat aovvatos, py evaroAnpbetyy abtev dyot Tots KaKots, waTeE 5 wavty acuvatov pot yeverOu thy éxeiGev amwaddaryyy.

178, Riczxougoy 9%, Koo, Gt. yonatoy to Eheds cov. “Axovoov év TOLOUTOLS OVTOS KaKuis* KadAtoty ydp cov 4 pravOpwria.

“gfe 7 a Kes esp z sng z *, > n* s od ,

17>-188, Kare co wAq90: tay oixtipu.gy cou éniBAcbov én éus., My

;10 Couevos, & %— xPat ~tév"év 8 Fons ~*~ %Ta TpdcwTa. %, petapopas Tals épyais drootpepdvTwr

amorteéyns 70 mpdcmmdy soy amb roo madd: cou. Mdvov py émpetvys dpyt-

~%ag % £ & ~ e % f Fs ? # * 8 + %& _ #F ®

18>. “Ov OiiBoua, txy0 Exaxovedy uov. ‘Ofeiav wapdayou tiv BorGeav oa tHv Katéyovoa OAbfw* ov yap émitpéwet Ta KaTéyovtTa KaKd yeveoOa twa vrépbeaw. 92. Lpocyes TH Yuy% wou uxt AUtTomoa xuthy. "Adedre téHV KaKeV Kai {5 dwdd\Aaéov.

19%, “Evexz tév éyfody pov picat us. Ei O€ cai breptiera bs ovK a€tov Ovros éuot, dh\Ad Owe Tos évavtious carddAaEov. aQa>, Xu yao yweoners tov OVELOLG ULV pou, 221 THY aloyuvAy wou, xx!

tay éytponyy pov. Oidas yap éaws pot dvewiovew dei ws parnv Od ce

% ao 9 ‘ ad 2, on &, £

20 tovTa waoyovtt, dA\a Kal Orws Ei ToUTOIS aio yvvopat, oUde dvTiBdéEwev avtots dvedtCovet dia TO WAGs THY GUE popev dvvapévy. L évavriav padkov Cord, 174, “Axovrov — prravOporia: P, fol. 224%; V, fol. 289. L7>-L88, Mavov — xpécwra: P, fol. 224*: V, fol. 289. Ls), ‘Okciav ~— umeplerw : P, fol. OD LY Vv, fol, G89: Cord, p. 407-408, 198, “Adede — dwaddrakov: P, fol. 24°: V, fol. 389.

[9>, €i dé — awadAdafov: P, fol. 24: V. fol. 289; Gord, p. 408. 202>, Ofdus — duvapéve: P, fol. 995; V, fol. 989: Cord, p. 408.

Ae 1% (p. 346, 16-20): Inclina aurem tuam inter aduersa possito, quoniam ul non mouearis misericordia, habes causas propriam consueludinem atque boni-

fatem. 19* (p. 346, 27-28): Considera mala quae patior et malis meis terminum pone. i9 (p. 346, 29-39): kisi propriis meritis officientibus ut liberer obtinere non possim, saltim aduersariorum ad miserationem nequam te conatus inpellat, 20% (p, 346, 33-347, 8): Nosti qualiter mihi exprobret legis tuae custodia, ac dicant infructuose me sustinere quae patior, et quantum mihi tribulationes quas iugiter ferre pudoris ineutiant, ita ut deiecta in terram facie insolentias exprobrantium ferre non possum.

PSALM 69 907 when they prove harsh, there being no easy way to escape and be freed from the schemes of those warring and scheming. If, then, the mouth of the pit is closed, exit for the prisoner is rendered completely impossible, and I would

not be delivered from their malice, and as a result it would be altogether

impossible for release from there to come to me. Hearken to me, O Lord, because your mercy is good (v. 16): listen to me now that I am in such trouble; your lovingkindness is excellent. In the abundance of your compassion keep your eye upon me; do not turn your face away from your servant (vv. 16—17): only do not continue in your anger (by analogy with those who in anger turn their face away). Because I am in distress, heed me promptly: provide rapid assistance in view of the distress

gripping me; the troubles gripping me do not brook any delay. Give heed to my soul and redeem it (v. 18): deliver and free me from the troubles. On account of my enemies rescue me: even if you delay for the reason that I am not worthy, yet on account of my enemies deliver me. You in fact know my reproach, my shame, and my disgrace (v. 19): you

know how they always taunt me for suffering such things on your account to no purpose, and also how I am ashamed at this, unable even to look them in the face when they taunt me for the great number of the misfortunes. |

908 THEODORVS MOPSVESTENVS 20°. ‘Evavtioy gou mavtes ot OniSovtes we. ‘Opas avrods a owen. 912, ‘Overdiopoy MPOGEOGAT EY A Yvyh pov ext tahaineotauy. Kai ta wap

éexetvov Brérets Kai ta Kat’ eve, ovK ayvoeis év Sools KaKots yéyovd Te Kai ell, WS UNE TpoTdoKiav Eyew ETEpay i} dveWiopod Kai Tadarrwptas’ Taira

yap Brérw apo tév 6pbadyev Kai tabta pavtdafopat. 5 m1), Kai Oméuews suddumoduevey xt ody Snfotsy, uxt mzoxexholveas azt ory sboov. ‘Edaryoa dé twa ebpelv kowwvobvTd pot THs AvINS Kai Tapa-

puGoupevov tH Kowovig’ iv 0€ ovdels, yelpova Tepi eye TeV oiKelwv Ti yveunvy éydvrwy.

22. Kat Bexay els ro Bebiu.r won yorny, wai sig thy Sibav wou emdti- 10

cay we 620g. ‘Ereidy ta Boopara xai Quoniam cibi et poTa wouata 0éa pév yivera év ev- tus suaues quidem fiunt in temppocuvy, okAnpwon O€ Kai wikpa év pore gaudii, insuauia autem et

tais AvTas, — tora Hv pyot ra amara in tristitia, — talia erant, Tap ékeivev, os vd ths dOvuias kai inquit, quae ab illis fiebant, ut 15 Ths dpyis etva pév pot ev taEe tpo- ex tristitia et ira esset quidem pis tThv yoAny, eivat 0€ kai TO wordy mihi in locum fellis cibus, esset d§ous ovdev GiadAdtTov, — wddota autem et potio aceto nihil diffedé tovTo yivera év rats werd dbvutas rens, — maxime autem hoc fit in

dpyais, Omep eixds yv racyev av- iracundiis, quae cum tribulatione 20 ToUs Kata Tév oixeiwv. Eypnoaro dé fiunt, quod uerisimile erat pati 20°. ‘Opas aireis a xowtow: P, fol. 235; V, fol. 289. 214, Kai ra — pavrdSoua: P, fol. 295; V, fol. 289; Vat. 1499, fol. 125; Cord, p. 408.

zl, ’ECyrnaa — éyevrav: P, fol. 925"; V. fol. 289°; Cord, p. 409. 22. "Creidn — xypurropevys: P, fol. 225%; V, fol. 99r- Vat. 1492, fol. 195 (anon.).

21 oixeiay des, 1422: ef. Paraphrasis in ve. 22 et 23 (p. 387). Quoniam cibi— aceto praebent Viciiu Constitutum c. XXV (GuEnrusr, p. 259) et cone. Constantinupolitanum IT (Mansi 1X, 213: P. G., LXVI. 688-690).

A® 21 (p. 347, 19-94): Credebam ad malorum solacium leuandorum posse proficere, si quispiam particeps tristitiae meae accederet, sed ita nullus inuentus est ul essent etiam illa quae fiebant mibi a domisticis tristiora et consulantibus me. 22 (p. 847, 27-348, 8): Sicut in diebus letitiae cibus et potus de tempore quodam modo trachunt saporem, sie ad omnem amaritudinem conuertitur quicquid animus tristis acciperit. Vssus est hoc euangelista testimonio, cum de Domini passione loqueretur; quod quidem ad iudaicae profertur impietatis indicium, non in tempore passionis dominicae prodita, sed longue a diuina Scriptura ac multo ante praedicta; probatur ergo magis similibus aptata esse negotiis quam propria singulorum.

PSALM 69 909 All those distressing you are before you: you see what they are doing. My soul expected reproach and hardship (v. 20): you have an eye both to their actions and to my situation, nor are you ignorant of all the troubles I suffered and now endure, with the result that I have no further expectation than of reproach and hardship; they are before my very eyes and in my imagination. I looked for someone to grieve with, and there was none; for comforters, and I found none: J searched for someone to share my grief with and console me with the sharing, but there was no one, my own friends having a worse attitude toward me. They gave me bile for food, and offered me vinegar to drink for my thirst (v. 21). While food and drink prove palatable in happiness but tasteless and bitter in grief (that is what their behavior was like, he is saying, bile taking the place of nourishment for me under the influence of ill-feeling and anger, and drink being no different from vinegar), this happens in particular as a result of anger along with ill-feeling, as probably was their experience of their friends. Now, | the evangelist cited this text of the Lord; the Lord

910 THEODORVS MOPSVESTENVS 6 evayyemoTHs TavTy ei tot Kuptov eos contra suos. Vsus autem esl Th paptupia, kai aitos dé 6 Kipios euangelista hoc testimonio in Dobre 'O %Hdoz rod ofxov sou uztéoxyéy mino, et ipse autem Dominus Ze-

ws Tepi ato déyov, Kai 6 paxd- lus domus tuae comedit me de se ; ptos [aidos epi tav lovdatwy dia- ipso dicens, et beatus Paulus de Aeyouevos TO Vevalgzw 7% toaneta lLudaeis loquens Fiat mensa eozutoy kai ta é&As, Kai wdkw Veva- rumet cetera,et beatus Petrus de — Dato A Enavisg aoTOy Lonus:, katrow = luda Fiat habitatio eius deserta.

duapépev dvrwv tév mpayudrov. it certe diuersis constitutis re19 Ovy ws tof yahnot viv pév wepi bus, non quasi psalmo modo quirovtwv elonuevou, aiOis 0é epi éxe(- dem pro his dicto, iterum autem vou Kai 1dhuv qepi érépov, GAA’ ered de illo et ilerum de alio, sed quia

wept ‘lovdatwv eipyta ta wodkda de Tudaeis dicta sunt plura, qui adrootdvtwv tot Qeot cai rod véuov se separauerunt de Deo et lege, 15 €Aeyyov éyovta THs exelvov wyvopo- conuincentia illorum indeuotiocuvYyS, avayKkaia Tey papTupiv 4 hem, necessarius est testimonioYpijots, opod te awd Tav Tpaynatwvy rum usus simul et ex rebus capAapBavopnévy — otov Th "Edwzxy cis tas, quale est Dederunt in esca vo Bodips uov yodhy xat els thy Sibay meu fel et in siti mea potauerunt a9 wou éndticdy us 620g — cai EAeyyov me aceto. Eyovoa Tijs iovdaixys c&yvwpootvys ws ov viv apgapevys, GAA avebev ev

tH Oeia ypapy xnputrouevys. ,

938, Tevr Once 7 TOUTES aut Svamiov autey zk: wayisz, TpdaneCav Néye tiv edppoaivyv, RxYiS% O& THY DUEpopaY’ THY OvV TpUYdiy avTéV

9% Kail THV avec, HS aTroAdvew Ooxovow viv, eis cvumopav peTaPare.

23>, Kal cis avramidoaw zai ets cxdvdndov. Jimpayos Kxi sig tiu.mpiay, wore cv\AnPpOivat* Kai dvratodiWous avtots Urép wv TpaTTOVeW, TVUTTOpate KaxGv Kai Tywwpia mweptPare.

3b loh. U, 17 67 Rom. AL, 9 (ef ed. KK. Sraan, Paulushonuinentare, pr. 155) 7-8 Act. 1, 20.

23", TpdweSav --perapade: P, fol. 226; V, fol. 290; Vat. 1428, fol. 125 (anon.)

pluribus mutatis; Cord, p. 410. 23>, Ldupayos -—- wepiBare: P, fol. 226; V. fol. 290.

Ae 23° (p. 388, 9-11): lucunditatem ac requiem, quam habituros se erediderunt, in exilium ilis luctumque conuerte.

PSALM 69 911 personally applied to himself the verse Zeal for your house consumed me, blessed Paul in speaking of the Jews cited the verse Let their table prove and so on, and in turn Let their fold be deserted, though the circumstances were different. It is not as though the psalm was referring to these things, in one case to one and in another case to another; instead, since they generally refer to the Jews’ abandonment of God and the law and involve an accusation of their ingratitude, the use of the citations was inevitable, arising from the circumstances, such as They gave me bile for food, and offered me vinegar to drink, and at the same time involving an accusation of Jewish ingratitude as not originating just now but announced by the divine Scripture from of old.’ Let their table prove to be a trap before them (v. 22). By table he refers

to happiness, and by trap to misfortune. So he is saying, Change into misfortune the enjoyment and relief that they seem now to be enjoying. And retribution and a stumbling block. Symmachus: “And punishment,” so that they may be caught up; wreaking retribution on them for their crimes, invest them in an incidence of misfortunes and in punishment. | Let their eyes be

4. Cf. Theodore’s comment on v. 9, and also his reminder that the Pauline citation of Ps 68:18 was simply an instance of accommodation by the New Testament, not prophecy by the psalmist. Accordingly, in a similar vein here he denies such eschatological fulfillment also of vv. 21, 22, and 25 in, respectively, “the evangelist” (though no evangelist explicitly cites v. 21, implicit citation occurs in all four of them with mention of the offer of the d&o¢ at the crucifixion: Matt 27:34 [some mss], 48; Mark 15:36; Luke 23:36; John 19:29), Paul in Rom 11:9, and Peter in Acts 1:20. Once again, his distinction is sound as far as it goes, convincing even Theodoret at this point, who, however, proceeds to point out that the New Testament composers recognized “the two levels of meaning of this inspired text”’—-an example of Sewpta, in fact, which Theodore (with his accent on Old Testament fulfillment of Old Testament texts) does not acknowledge.

912 THEODORVS MOPSVESTENVS 24°, Snomabatmsazy 91 osbadvol xit&y tod wh Brénew. To wre Tov KAK@OV OUTW OKOTLZOV avTOUS, ws pnde Brérreav dvvac Gat.

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24>, Kat tov vétov adréy 31% maveos chyxauvov. Kai wy Otadtros ouvTpiBwv avtous Kai awacav avtev cuvOdev tiv ioydv, — éx peTabopas Tav

Tats KaTa ToU vetov mwAyyais GvyKapTTovTwY Kai ouvTpBdvTov. 5 20%, Exysov éw xutous thy ooy4y Gov. [lav eidos Tinwplas Kéevwoov ém’ QUTOUS.

% % > 2 om % & » , a .

25>, Kat 0 Qunos THs soyti¢ sou uxtarzbor xivobs. Oupdv doytis Aéyer THY opodpav dpyiv, awd tod d€uTépous yas eivar Ovpoupévous. My dia-

puyoey yo tis tywptas gov thy b€vtTHTA’ éweldn yap dpyiv padAov 10 THY Tapapovyy Aéyer TOU Oupod, THY TYyLkwplav OUTW KadEl ad TOD Tapa-

peévovtas Tais épyats évvoeiv tas Kat’ éxetvwv tywwptas Kad’ av av épytConeda.

¥ 3 ; wes e Sm * & # % ae a DB: SS on 2 i $ om ? 26. Vevalnto 4 Exaudis atv jon UOUEVT, 2LL Bv TOls GKAVOUAGW ZUTOY

Bn Eotm 6 xatoindy. Ta oixntypia aitév abavicov, os wn elvat Tov KaTot- 15 xobvta. Bovderat cé etzretv 6tt MavedéOpiov tipwpyoa dav abtév abavicas TO "yévos, ws poe Elva ToUs OlaceEopevous Kai oiknoovtas év Tais wpooykoveas avrots oixiais.

a ad ek * é ae % ’ Be x f% eyo * ~ ™~ %

aé%, Or Gy ob Exatzcag xuTot xatedinzzy. Ou yao wabeiv ruds bid Tas apaptias woujoavtos eis éemwtpepiav wacav eBevto orovdnv, wate 2 244, TG whuder— divarGar: P, fol. 296: V. fol. 2990; Cord, p. 410. 1 wAnGe:

6é Cord 2% atrois om, PY.

24>. Kai py —- ovvrp:Bovrwv: P, fol. 296; V. fol. 290; Cord, p. 410. 25°. Hav efdos~- avrois: P, fol. 226 et V, fol. 290 (anon.).

24>, Oupov -~ dpyRopneba: P. fol. 296: V, fol. 290: Cord, p. 410. 8 Gupov

de Cord.

26. Ta oixyrypia —-oixiais: P, fol. 286°: V, fol. 290"; Vat. 1492, fol. 125°: Cord, p.*410. 13 oikyrypuat d@yow Cord 18 diadeEapévovs PV. 278, Ov yap — eis nuds: P, fol. 927; V. fol. 990"; Vat. 1492, fol. 123° (anon.).

Ae 248 (p. 348, 19-13): Erumnis caecati monus lucis ignorent. 24) (p. 348, 14-18): Sie adsiduis adterantur miseris, ut omnis eorum fortitudo frangatur; a similitudine eorum dicit, qui curuantur multo honere uerberum uel labore. 25% (p, 348, 19-20): Omnis in eos uindictae species exacerbatur. 9-10 (p. 348. 21-23): Non effugiant, inquit, magnae ultionis celeritatem. 16-17 (p, 348, 24-95):

Nullo suecessore generis relicto. 278 (p. 348, 96-340, 1): Vt erudieres, castigarl pasus es delinquentes: oportunitatem offensae erga nos tuae in erudilitatem uertunt suam,

PSALM 69 913 darkened so that they do not see (v. 23): bring darkness upon them with the multitude of troubles to such an extent that they will be unable even to see. And continually bend their back: do not stop oppressing them and crushing all their strength (by analogy with those who make people stoop and bend over with blows to the back). Pour out your wrath upon them (v. 24): discharge every form of punishment upon them. And may the anger of your wrath take possession of them. By the anger of your wrath he means “severe wrath,” from our being so keenly angry. Let them not escape the edge of retribution, he is saying. Since he applies the term wrath to the persistence of anger, you see, he likewise refers to retribution on the basis of our thoughts of retribution, when we persist in wrath, against those with whom we are wrathful. Let their fold be deserted, and let there be no inhabitant in their tents (v. 25): destroy their dwellings so that there will be no one in residence. He means, Inflict complete ruin by wiping out their whole race so that there will be no successors or residents in the houses belonging to them. Because they personally harassed the one whom you struck (v. 26): while you did not cause us to suffer for our sins with a view to conversion, they took great

pains even to | destroy other things and treat us in a manner opposed to

914 THEODORVS MOPSVESTENVS Kai dvedelv TH oikeia @pdryTt Erepa Kal Tapa Td wo CoKoivTa TotvUvTES eis Nuas.

27>, Kai éml vo Zryog tHv texuustwv pou moosélyzav. Kai éwéKxewro

wdvra Opevtes Kal’ nyav, dei Tats wpodkapPavovoas aupdopais érépas 5 éwayovres, kai ovdéwore AyyovTes TOU wpos Huas woAEpov. 284. Ilods0es avoutav Exit thy avoniay auréiv. Avou.tay Kader moAAayou

ox > ® oF grey < Fm, * é «

Thy cupopay, kai toito édeiEapnev, ws TO “Ews ob TaodrAQn A avopia

womwep ouv émadAnAous nulv avrot Tas Gwuppopas Eniyov, OVTW Kal avTOts

» ¥ & ® # ¥ $ % # e kad ¥ %

émdAAnAos 4 wapd cov tywpia erayOyre, aei tH mpoTépga mpoaTWEpuEvys 10 érépas. Avopias dé altas éxddeoev cixétus, ws UTep wv nyapTov eis avTOUS pehAovTwy Tacyev OuKatus.

Q8b, Kai wh siocdPitwsay év dStxnocbvn cov. Kai yy dwodavoaev Twv wapa cou ayabav, unde peraryouv wvirep nuiv petadobvat peddets. Auatocuvyv O€ alta éxdAecev, ws Ouaiws abrois vrép wv Erabov Ot abrév Oidoc-

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(5 Oar peAAovra.

29a, “E-ars1ob4cwsay 2x BiBAou Cdvrov. AndOeiev, trovréotw drobavoev. BiBdov 6é Aéyer Gavtov, ws tov OQeot women ev PiBAw Twi Tos (avras éyovtos KaTaAeyopevous, — éx- wetapopas tev Bugiéwy tev év Tats Bipros eysvtwv éyyeypaupevovs Tous Twv aTpatwrav KaTahoyous.

20 29>, Ket weve dinaiov wh ypaontocav. Eredy 1d wadaidv rapa Tois lovéalots éypadeto pddiota tév évapéTwv TeAEvTOVTOV Ta GvdpaTAa, — O 7 Ps. LVI, 2¢ (p. 360-370). 20-458, 1 ef. in ps. XAATV, 12> (p. 182-183).

27>, Kai éxéxewro --- rodéuov: P, fol. 927: V, fol. 21; Cord, p. 411 (P. G.. 689). 3 awéxewro Cord 5 eiedyovres Cord. 989, "Avoniav-—- duaiws: P, fol. 297°; V, fol. 991; ef. Paraphrasis (p. 388). 28b. Kai un dwokatcaey — péddovta: P, fol. @7: V, fol. Q01. 202. Andbeciev — xataddyous: P, fol. @7*; V, fol. 20iv; Cord, p. 411 (P. G.,

689). 16 éEarepOeies Cord 17 eis rous PV 18 xaryreypevous PY. 29>, "Ewedn — xadot: P, fol. 297°; V, fol. @9iy; Cord, p. 412, sub neomine

Eusesu; cf. Paraphrasis, p. 388.

Ae 27> (p. 349, 9-5): Non remise, sed instanler exercuerunt in nos odia, praecedentibus adflictionibus nouos erucialus semper addentes. 6-7 (p. 349, 7-9): Iniquitatem uocat adflictionem, quam meretur iniquitas, ut est illud Donec transeat iniquitas. 19-13 (p. 349, 12-18): Non fruantur bonis quae nobis praeparas. 29> (p. 349, 14-21): Mos erat prisce consuitudinis apud ludeos, ut scribe-

rent nomina dirorum clarorum, non solum uiuentium sed etiam mortuorum; quod et nunc apud nos seruatur in eclesis. Gum mortui, inquit, fuerint, non sunt digni iustorum numero copulari; id est, sint ab hominibus bonis prursus alieni.

PSALM 69 915 your wishes. And added to the distress of my wounds: by all they did they hounded us, forever adding further misfortunes to those originally besetting us, and never desisting from the war against us. Add iniquity to their iniquity

(v. 27). By iniquity he refers in many places to misfortune, and we drew attention to it, as in the verse “until iniquity passes.” So he is saying, Just as they inflicted on us one misfortune after another, so let one punishment after another be inflicted also on them by you, constantly adding further ones to those that preceded. Now, he was right to refer to them as iniquities, for they were due to suffer justly for their sins against us. And let them have no recourse to your righteousness: let them not enjoy good things from you, nor share in what you intend to make available to us. These things he called righteousness as due to be given them justly for what they suffered on account of him.

Let them be blotted out of the book of the living (v. 28): let them be taken—that is, let them die. He speaks of a book of the living as though God has some living people listed in a book, by analogy with having lists of soldiers inscribed in books. And let them not be enrolled with the righteous. ~ Since in olden times among the Jews the names of especially virtuous people were inscribed at their death | (a custom even now preserved with us in the

5. Ps 57:1.

916 THEODORVS MOPSVESTENVS

% gy ¥ x “, % “ ¢ * ra # & & #

Kal vuy Tap yeiv ev Tats exkAynoiai uAatrerai, — Kat TedevTHOAVTEsS

puot uy atwietev tis tiv dwatwv ypadis, Tovréatw pndevds Hiv perdayotv Kaho. 30%. Hrwyos uxt ahyGy clus tye. Evredys cai OdBdopevos. 30>. ‘Hl smragia tol mpocmmoy cov, 6 Osds, zvterAaBerd uov. ANA emt 5 paveis kai tepicwcas, €BonOyoas Kai éppiow Tav Kaxev’ eipyTat yap ToA~ Aayod ott wpdawirov tTHy énipavemy Kadei.

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BLY, MsyauvG xtov éy alvéce. Kai cad’ daov oidv te év Tois vuvols 10 amovdny Oycopat wav ott péeya PbeyEacAa wepi avrov. 32. Kai cages: tO O26 Inds udosyoy viov udoata inpdcoves ual andze. tO By 4obros ae 6$Tis~ebyaptatias ay F HOvTEpOS $ » omauT@ a& RR om 0€ ipvos avettat Tis cia TeV

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ahoyov Tpocaywyis Kai Kpelttwv Taays poayou mpoc@opas, — Kav véos eivat Coxy apt pédAdov exptew tas 6nh2: Kal Ta 2éoute. ws TOV TOLOUTeV 15 dokipwrépev Ovtwy eis Tpocayeryny’ Exwonpavtéov pévrot Ott KavTavOa mpoTua tev Bvowwy tov vuvov.

, % % 4 ® Py ; £ a ¥ Saad

334, “Wdétwoxy mrayot nat supomOxcmaxyv. [aves obrot, of viv KowwvOUVTES HOL THS TTwWyElas Kai THS Tvppopas, Geacduevot TadTa KoWwwvnod~

TwWOUVY Kal THS evppowuvys. 2) 2 npiv om. Cord. 304, CoreAyjs cal OAiBonevos: P, fol. 998: V, fol. Qty,

30>, ANA” éripavels — xarei: P, fol, 288: V, fol. 91. 314, ‘Yuvyow — worodpevos: P, fol. 228: V, fol. 29ty,

315, Kai xa’ dgov — wepi adrot: P, fol, 298: V, fol. 291v. 32. ‘O oé vuvos — rav tuvov: P, fol. 288°; V, fol. 29%; Cord, p. 413 (érépov), 14 xpoo@opas] mpocaywyis PY.

23%, Havres — etppooivys: P, fol. 228%; V, fol. 292: Cord, p. 413.

A® 30> (p. 349, 25-25): Praesentia tua, inquit, me a malis liberauit, et adiutorio tuo contullit certam salutem. 318 (p, 349, 27-98): Laudes pro beneficiis eius debitas modolata uoce resonaho, 31" (p. 349, 29-31): Quantum mihi possibile est, dabo studium ut omnia in l{aludes eius magna dieantur. 32 (p. 349, 32-350, 5): Quando et spiritales hostiae, id est psalmi et orationes, holochaustis praeferentur... et in meliorem uictimam, ut est uitulus. euius primam aetatem et tenerae ungulac... pollicentur: talis enim aetatis uituli sacrificia rata faciebant. 33% (p. 360, 6): Socii merorum meorum, mutata rerum facie, gratulentur.

PSALM 69 917 churches), he is saying, Let them not be thought worthy of the inscription of the righteous—that is, with none of them sharing good things with us. / am poor and in pain (v. 29), insignificant and oppressed. The salvation from your person supported me, O God: by appearing and saving me, you provided help and rescue from troubles (mention having often been made that by person he referred to appearance). I shall praise the name of my God in song (v. 30): so I shall sing his praises for this, delivering my hymn in song. J shall magnify him with praise: I shall make every effort I can in the hymns that there be great exaltation of

him. Jt will please my God more than a young bull with horns and hooves (v. 31): this hymn of thanksgiving will seem to him more satisfying than the offering of brute beasts and better than any sacrifice of a bull, even if it appears to be young and about to put forth hooves and horns, such creatures being more acceptable for sacrifice. It should be noted, of course, that here too he prefers the hymn to the sacrifices. Let the poor see and be glad \(v. 32): let all those who are now sharing in poverty and misfortune see this and share also in happiness. | Go in search of God, and your soul will live. He

918 THEODORVS MOPSVESTENVS

P & % ® ¥ > » # & 4 Fone

33>, "ExSnticats thy @Osov uxt Ghoeras 4 Yuyh budiv. Kadws én qwapaiveow tpémerat, Kai awd wapawéoews cis vuvov, ws avvyes avo.

we ow my ® % > ¥ om id

Mernodrw dpiv dnot trav tol OQ5cot apootaypatwv, Kai épyov viv yevéoOw Qyreiv ta tH OeG apéoKovta’ ovTHW yap awodavoeTe THS Tap

5 avrov cwrnpias. 34. “Ov. stojxousey tHv mevatwv 6 KOptog, xx vous semeonpevou: 29705

ox sovdévacey, Meher yap alto tev edredav. 35. Alvecdrtaoav xbrov of ovpavol zat A yt, Oxdacex uxt navta tx gomovts év avtTa. Avri tot Ta wavra avrov vpvetrw’ amd yap Tév KupWw10 tépwy Ta KaTad pépos cuptrepteAaBev.

| 362°), “Ors 6 Od; suscer thy Lrov, nat otnodoun a covext at mdse tHe lovdaizs. Odros yap 6 weptrwlov nuds kai thy wéAW avioTey. 36°. Kal xzromfcouciv éxst, xat xanpovouncouew avtay. Kai dtapevotow oikoivres ws év idiais krnocow, ovKéTt Ud GAAOTpLOLS GvTES* TOUTO ‘yap

15 Ayer TO “*ANnpovow.jcousw, éretdn idia tol KAnpovopotvros y KTHots.

378, Kai vo axépus tév dobAwy sou xabézousw abthy. Kai of && nyav o1aceEovral THY KTHOW.

37>, Kai of xyan@vres TO Gvond cou zataTanvacoucw ev aUT%. Kai diapevotow oikotvres padiota THs wepi oe EXiOOS émryEddpEvoOt.

33>, Kadds — awrnpias: P, fol. 938"; V. fol. 999; Cord, p. 414. 3 pererycaro Cord. $4. Mérxe — etrerav: P, fol. W8v: V, fol. 292. 7 pé\ker PY. 35. ‘Avril roi — cvpwepéAaBev: P, fol. 299; V, fol. 99¥¥.

86>, Otros — dvoréy: P, fol. 929; V, fol. 992. 36°, Kat diapevotow — ergjoiw: P, fol. 929; V, fol. Q0¥v.

37°. Kai of — xrfigw: P, fol. 299; V, fol. 292. 37%, Kai dupevotiow — éryseAdpevar: P, fol. 229; V, fol. 9%.

Ae 1-2 (p. 350, 7-10): Oportune ad hortationem conuertitur, ad exemplum diuinae redemptionis adiutus, ac rursus ad laudem recurrit. 35 (p. 350, 14-15): Principalium rerum commemoratione uniuersa conplexus est, quibus et per quae laudari uult Deum. 386¢ (p. 380, 21-29)... continua et propria eorum erit terra. %7* (p. 850, 24-95): A posteris seruorum Dei habitabitur. 37» (p. 350, 26-351, 1): Fruentur longua habitatione hi maxime qui eam ob studium tuae dilectionis acciperint.

PSALM 69 919 does well to turn to exhortation, and from exhortation to hymn-singing, as usual with him. Let your attention be given to God’s commands, he 1s saying, and your effort be directed to seeking what pleases God, this being the way you will enjoy salvation from him. Because the Lord hearkened to the needy and did not scorn those of his that are in bonds (v. 33): he 1s concerned for the lowly.

Let heaven and earth praise him, the sea and everything crawling in it (v. 34): that is, let everything sing his praises (including every individual item by mentioning the chief ones). Because God will save Sion, and the cities of Judah will be built up (v. 35): he is the one who saves us and raises up the city. They will dwell there and receive it as an inheritance: they will continue dwelling as though in property of their own, no longer being under foreigners (referring to it as an inheritance, since the property of heirs is their own). The offspring of your servants will possess it (v. 36): those following them will succeed to the property. And those loving your name will dwell in it: they will continue dwelling there, giving particular attention to hope in you. |

920 THEODORVS MOPSVESTENVS PSALMVS LXIX

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wor 22242. My cravvcaev a aomovdd§overt Kat’ éuod. 10 4, “Anostoapyntacay masautinn aioyuvamevor oi AdyovTés wor Boye Euye.

% * wae, > : oh A ;

Oi evppawopevol pyow eri tats éuais cuppopais pi daodavoatev Tis evppocuvns’ To yap suye Bos éoti Aeyew Tots avOpurots, Stav Twos tuywot tév Kal’ noovyv. [pérwv oé tH CiaBéoet tov paxapiov Aavid 6 Yadpds* ovrws yap patveta kai €v ty Tov Bactkewy ioropia éavrot bre- 15 pevEauevos kai vwép éavtod omovcdeas, ov tot “Apecoadwopu xatevEduevos. L-i4 cf. supra in” ps2 XNXUX, 16 (p, 259).

"Ev vais — Wadwpo: P. fol, 220%; V (-= Vat. gr. 1683), fol. 4; Cord, p. 492.

8 rapa om. PV. 2. Mednadrw ~~ Boybeav: P, fol. 280: V, fol. 1: Vat. 1499, fol. 126°; Cord, p. 493 sub nomine ATHANASIL.

3°. Ot épévres — oxowoi: P, fol. 230; V. fol. 1; Cord, p. 498. 3>, My davioaey —- éxot: P, fol. 230: V, fol. 1; Cord. p. 493 sub nemine DipyMi. 4, QO: etppawopevor --- kerevEdnevos: P, fol. 280; V, fol. 1; Vat. 1492, fol. 126°

(anon.): Cord, p. 424. L5 yap om, 1422 Cord [5-16 urepevEduevos des. 1422.

A® Argumentum ps. LXIX (p. 3dl. 3-6): In diserimen regni salutisque deductus, quod ei a filio Abisolon fuerat suscitatum, beatus Dauid psalmum

possuit, qui uicem possit orationis inplere. 3 (p. 301, 89)... defensione facito, ut uelox mihi adiutorium festinus inpertias. 38 (p. 351, 10-12): Inten-

sione frustrata, qua me molliuntur oprimere. 19-44 (p. 351, 14-18): Non potiantur fructu uoti sui qui meis dilectanlur incommodis... Huge enim ad indicium laelitiae Lune eonsuerunt homines dicere, cum uoti sui fuerint conpotes facti.

PSALM 70 921 PSALM 70

Finding himself in misfortune at the hands of Absalom, blessed David adopted the present psalm for praying. O God, be prompt to help me; Lord, hasten to aid me (v. 1): make it your concern to help me, and provide the quickest possible assistance. Let those who seek my soul be put to shame and routed (v. 2): let those longing for my death not attain their goal. Let them be turned backwards, and let those bent on evil for me be confounded: \et them not achieve what they are intent on against me. Let those saying to me, Aha, aha, immediately be put to flight in shame (v. 3): let those rejoicing in my misfortunes not attain happiness (people being in the habit of saying “Aha” when they are pleased to achieve some goal). The psalm is suited to the feel-

ings of blessed David: in the narrative of Kings he is presented this way, praying for his own welfare, not praying against Absalom’s. |

922 THEODORVS MOPSVESTENVS 58, Avyaddizobuoxy 2xt suvoavlytascay ext cas maytag ob Gatolivess os, 6 G23. OF pévro: pyoi tav cGy PpovTiGovtes BovAevpatwv evppavletev, Beacduevot tév éuev Kkakwv THv Ao. Kadas 6 Grrobvtas eiev tov Kuptov tous Ta aUTol hpovoivras, een aravres avT@ cuverpatrov Kal cvvydyouv 5 of Tou dpGot émipedopevot.

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10 63, "Eya 38 mtayds sive uxt mévns’ 6 O2d:, onOnc0y vor. EdreAns Kai uupds, kal 1a toto pwddtota tis ais déouevos Bonbetas.

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15 PSALMVS LXX

% % % %, ; # & * : Fas) y % ¥ £

Ta xara tov dAabv Wooayopeve tov év BaBvdAov, Oou TE Kai Oia TWel-

covtat \éyev, kai Ott eis OtOpOwow avrois éorat Tov Biouv Ta TeV ovpopav. Yaawirrerat 0€ dua Kai Thy emdvodov’ ovdapol yap yridas Aéyet Tas 5°. Ol pévror — érmeddnevor: P, fol. 90°; V, fol. tv; Vat. 1422, fol. 126°, Cord, p. 494. 2% dpovriovres] dwodavovres 1422 Cord = 4 aviipyow 1422 Cord. >, Kal oi — dvvayews: P, fol. 280°; V, fol. 1%. 6°. Eirekis — Bonfelas: P, fol. 230°; V, fol. 1v-8; Vat. 1492, fol. 196" (anon.);

Cord, p. 425. 10 vovréatw etr. Cord. 6b, 38 88 wat BonOdv — ddawida: P, fol. 20%; V, fol. 2: Cord, p. 495. 19 dé cai] oy Cord. Argumentum Té kata tov adv -- xpoce@rou: P, fol. Wi; V, fol, Gv; Vat. 1428,

fol. 126°-197; Cord, p. 488-439. 16 xara] cana Cord.

Ae 58 (p. 351, 19-29): In te uero exullatio eos teneat qui mea liberatione laetantur. Bene antem Deum quessise dicuntur qui... In Dauid parte consteterant. 5> (p. 361, 26-28): Qui non nisi ex te salutem expetunt, magnitudinem

uirtutis tuae in nostra liberatione mirentur atque concelebrent. 6° (p. 351, 30-32): Quando et aduersis urgemur, et non nisi tuum praestulamur auxilium, equum est ut adiutor festinus occurras. Argumentum ps DLXX (p. abl, 86-352, 10): Praedicit ea quae erat populus in Babilone pasurus, et quod ad emendationem erant profutura ipsa captiuitatis aduersa. Reditum etiam populi pollicetur (= Pseupo-Bepa 834); nec umquam ita mala uentura pronuntiat, ut non statim spem consulationis adiungat, propter infirmitatem populi, ne disperatione fractus studium emendationis abieciat. Omnia autem ex consuetudine sua personae eorum aptal, quos in huiusmodi uerba eaptinilatis eral necessitas conectura.

PSALM 71 923 Let all who seek you, O Lord, be glad and rejoice in you (v. 4): let those

with a thought for your concerns rejoice on observing the solution to my problems. He did well to refer to those sharing his worries as “seeking the Lord,” since those attentive to uprightness all cooperated with him and were distressed with him. And let those who love your salvation say always, God be magnified! May those groaning for salvation from you, he is saying, and seeking it—that is, those looking to you, observing your help for us—state and confess the greatness of your power. But I am poor and needy, O God; help me (v. 5): Iam lowly and insignificant, and for this reason in particular need of your help. You are my helper and my deliverer, Lord; do not delay: I enlist you also as helper, so that it will not be fair to delay your grace, both because of the misfortunes and because of my hope in you.

PSALM 71

He foretells the situation of the people in Babylon, mentioning the number and kinds of things they suffered and the fact that their misfortunes would result in reform of their life. At the same time, he hints also at the return, nowhere mentioning the misfortunes as trifling | or predicting it, either, since

1. In fact, as Theodoret observes, other forms of the Lxx have no vocative at all at this point in the text (pace Devreesse), unlike v. 16 in Ps 40.

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1. My eis TO jwavreAes -—~ ay Kata yuvOeiny: P, fol, Q31* ; V, fol. v: Vat. 1422,

fol. 127; Cord, p. 439; reliquiae mutilae apud C, fol. 3%. 2°, Kakos — adixotaw: C, fol. 385; P, fol. 23lv: V, fol. 9°; Cord, p. 439 sub nomine HESYCHIL. 10 Bedryros] ieytos Cord.

25, Podvrigor Bovrwvrar: CG, fol. 3525: P, fol. Q3lv ef V. fol. 2° (anon,): Vat. 1499, fol. 127 (anon.); Paraphrasis, p. 438-499. 3°. ‘Os Ovds — ewilvrevorras: C, fol. 325: P, fol. 232; V, fol. 3; Cord, p. 440, 15-16 Qeds — BoyPycov om. Cord.

phrasis (p. 429).

35, Ovrew dyoiv — ciauévovew: C, fol. 385: P, fol. 939; V, fol. 3; Cord, p. 440.

%¢, ‘H oteppérns — wavra pov ot: C, fol. 325: P, fol. 282: V, fol. 3; Para-

A® 1 (p. 352, 19-16): Ne longua adiutorii tui disimulatione patiaris nos tam grauia sustinere, quae nobis praeter malum tribulationis etiam monus pudoris

inponant. 9-11 (p. 352, 18-20)... si ab his liberemur, qui et te nesciunl et nobis dominantur iniuste. 25 (p, 352, 22): Pro Audi dignanter atque sollicile.

PSALM 71 925 the Jews in their weakness were in particular need of the prophecy, the danger being that they might despair and experience the troubles without reform. As usual, of course, he says everything from their viewpoint. In you, O God, I hoped; let me not be put to shame forever (v. 1): do not

abandon us to such a fate forever, with the result that we should be put to shame by the audacity of the captors so as to be unable to receive any benefit from you (the meaning of /et me not be put to shame). In your righteousness rescue me and deliver me (v. 2). In your righteousness is a good reply to let me not be put to shame: Even if I sinned against you, he 1s saying, it 1s fair

that you will free me from this, because they have no knowledge of your divinity, and because they wrong us without reason. Incline your ear to me, and save me: give a thought to hearing my prayer and saving me (by analogy with those inclining their ear when they are anxious to hear something). As God, be for me a protector (v. 3): as God, it becomes you to help me (by analogy with those brandishing their shields in time of war, and with them warding off danger). And a secure place to save me: save me this way without allowing me to suffer, as people in fortified places remain impregnable. Because you are my foundation and my refuge: stability, strength, refuge from the troubles—you are all these things for me. |

926 THEODORVS MOPSVESTENVS

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tis Bonfetas.

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6, "Ex xothiag patos wou oo wou st czenmaoras. "EEdre dAws ex Tov 1 warépwv mponAGopev. Lypatver O€ Ora TovTev bt Kai ev Aiyiate évTev mpoevdet, padAov ve Kai adTHy tH eigodov amb Wpovotas érouj~aTo* ON yap ovvetotyKet TO *yévos, ei Kai év dAfyots Téws, — Oebpelre yap adrors ev TocavTy Aqum, ETL Kat THY Kpetrtova tHs Abyvrroy Karéyew yi japaoKevacas. 4. Amdddrakov — adindv: C, fol. 825°; P, fol. 932; V, fol, 3: Cord, p. 440 sub nomine ATHANASLL. 3 Kparouvrer] dyovrer Cord. st, 26 yap — BonGeias: C, fol. 385%; P, fol. 2382: V, fol. 3; Vat. 1499, fol. 127

(anon.): Cord, p. 441: Paraphrasis (p. 499). a>. Ov viv — wapov: C, fol. 385: P, fol. 238; V. fol. 3; Vat. 1499, fol. 197. 19 Paraphrasis (p. 429): Nedryra rot Naot Kadet tv ded rév Alyurriov AcvOepiav cf. Turopvoretus (1421 B).

6°. flavra — éryov: C, fol. 325"; P, fol, 238%; V, fol. 3°; Cord, p. 44. 6>, ’€Eore — rapawnevdras: C, fol. 395"; P, fol. 932°; V, fol. 38v. 15 onpatve: des. abrupte C. A® 5® (p. 353, 11-12):... dum es mihi sola eausa spei atque solacii. 3» (p. 353,

14-17); Non nune primum in te sperare dedici, sed porro exordis gentis meae... in Aegipto. 11-13 (p. 353, [9-23): Sicut conparatione praesentis aeui adoliscentiam uocat Egiptiam seruitutem, sic natiuitatem illud tempus uocat quo _ eoeperunt in patribus in Domini populum procreari. — 17-19 (p. 353, 95-98)... uel eius congregationis, quae Egiptum ingresa est. appellat originem; quae ampliandae gentis seminarium fuit.

PSALM 71 927 O my God, rescue me from the hand of a sinner, from the hand of a law-

breaker and a wrongdoer (v. 4): free me from those with power over me, in whose thrall I am held as if by a hand, men full of sin, lawlessness, and wrongdoing. Because you are my endurance, O Lord (v. 5): in you I have expectation and hope of help. O Lord, my hope from my youth: not now for the first time, but beforehand and from the very beginning. We pointed out, in fact, that in Psalm 25 he refers by youth to the people at the time they were in Egypt.’ By you I have been supported from the womb (v. 6): I had complete support and stability through you even from birth—that is, when the race was formed. As by youth he refers to the time back then by distinction from the present, so by birth he refers to the beginning of their formation, which they received from their ancestors. From my mothers womb you have been my shelter: from the time we issued from our ancestors. In this he suggests that God provided for them when they were in Egypt, and particularly that he also conducted their entry itself by his providence; the race was in fact already formed, even if of small numbers for the time being. He actually nourished them when they experienced such hunger, even causing them to occupy the land that was better than Egypt. |

1. Cf. Ps 25:7.

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7, ‘AA’ idot-- Ocav: P, fol. 983; V. fol. 4: Gord, p. 44. 7 fyotvro PY. 4”, Katroc — vropevoner: P, fol. 2838: V. fol. 4. 82. Ovxoiiy —- éxcadotvrar: P, fol. 233°: V, fol. 4%; Cord, p. 444.

Shee, “Oore — Gavayacws: P, fol. 238°: V, fol. 4°; Cord, p. 444, sub nontine ATHANASIL,

98. Nedryta -—- rpovoias: P, fol, 933%: V, fol. 4%: Cord, p. 44). 18 réiv tore cadGv Cord (7-18 Paraphrasis (p. 430, 12-14): “Oowep vedrnta xadel toi aod ryv

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éEocov thy é& Aiyirrov, cttw yiipus Kxedet ray aiypadwoiay tiv eis Baguvdava atque

Ae 6¢ (p. 353, 29-354, 3): Quiequid umquam in laudem meam dictum est ab his qui me sunt sepe mirati, per te collocatum est, cuius effusis in me bene-

ficiis factus sum omnibus ubique conspicuus. 74 (p. 354, 4-6): Multis ego, ile quondam clarus ac magnus et omnibus expetendus, nune abhominabilis factus sum. 8-9 (p. 304. i1-14)... quorum adiutor uirtute multus el magnus est, uel certe cum singulari polleas fortitudine. —-8® (p. 354, 18-21): Quia ergo

plurimum potes, prosperilate concessa, in laudes tuas mea ora conuerte. 17-18 (p. 334, 94-26);:... eapliuitalem Babiloniam senectutis tempus appellat. qui iuuentutem dixerat Egiptiam seruitutem.

PSALM 71 929 My hymn-singing was ever of you: if some praise or eulogy ever came my way from people admiring me, it was on account of kindness from you, since it was for this that I was always conspicuous. I became like a portent to many (v. 7): lo, now that I am thus conspicuous to everyone, I have the role of a portent to people, like a sign to all those declining to take notice on account of the misfortunes, since they consider sight of me an evil omen because of the magnitude of the calamity. And you are my strong helper: yet despite your always helping me in your great strength and power, lest they ever form the impression that this happens on account of the impotence of my helper, we submit to it. Let my mouth be filled with praise (v. 8): since you are able, fill my mouth with hymns of praise. He means, Show me your favors, for your favors prompt hymn-singing. So that I may sing of your glory, all day long of your magnificence: so that I shall constantly praise and admire how you are glorious, how you are magnificent and marvelous. Do not cast me off in old age (v. 9). By youth he refers to the time in Egypt by comparison with the present, nicely referring to that time as old age. | Do not cast me off after such a long time and so much care, he is saying,

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13>, MeoSarecbucay xiazuyny nai evopomny ai PNTOWVTES TH AULD. Ob,

Oi wavra mpdrrovres eis TO Kaxois pe wepipadeiv. 05, "AoOevyoavra — aps: P, fol. 338%; P, fol. 4° Cord, p. 445. 10-11. ‘Mob — war’ cuot: P, fol. 2464; V, fol. 5; Cord, p. 446. 9 9 wander +6] way Ger Cord.

129, “AN ef cal BorDerav: P, fol. 934; V, fol.5; Cord, p. 447. L& por om Cord. 12>. Medyoarw — Bonficai pov: P, fol. 284; V, fol. 5: Vat. 1442, fol. 197% (anon.). 138. Lippayos ~— dyonévou: P, fol. 334; V. fol. Se; Cord, p. 447 suh nomine ATHANASL. (S Loup. dvri si ivdiahadrovrds hyow Cord rirt om. Gord, 13>, Of wavra —- wepiBadeiv: P, fol, 4: V, fol. 5”.

Ae 10-11 (p. 355, 2-3):... negantibus ergo prouidentiam tuam circa nos... [2" (p. 805, 3-5):... festinus oceurre, ne sinas in longum uola nostra delfferri. [8-19 (p. 355, 19-14): Proprium inimicoram signum est atque studium uiles facere quos oderunt.

PSALM 71 931 nor deprive me of your providence. When my strength fails, do not abandon me: do not leave me to my troubles, now that I am weak and needy. Because my foes said to me, and those protecting my soul arrived at the same decision together, saying, God has forsaken him, pursue and seize him, because there is no one to deliver him (vv. 10-11): see the enemy doing everything and taking every precaution to do away with my soul by the vast number of the calamities; in their assemblies they are ever saying in unison, God is no longer concerned for them; lay hold of them, crush them, do away with them, for there is no one to help them. He means, They urge one another and drive one another against me.’ O my God, do not keep your distance from me (v. 12): even if they claim this and proceed to assault me, do not delay according me your help again. O my God, have a thought for my help: \et it be your concern to help me. Let those who calumniate my soul be affected with shame and want (v. 13). Symmachus: “Those hostile to my soul,” it being typical of those hostile to anyone to be ever trying to slander them. Since there were numerous people at that time making numerous statements and calumniating them so as to stir up hatred against them, he gave voice to the sentiment Let them be affected with shame, and none of their plans take effect. Let those on the lookout for troubles for me be enveloped in shame and humiliation, those doing everything to involve me in troubles. |

2. The inconsistency in the pronouns comes, of course, from Theodore’s application to a predetermined historical situation of the people a psalm that is clearly, in Dahood’s words, “a lament of an old man who prays for deliverance from personal enemies” (Psalms, 2:172). In his defense he could claim that he is only following the lead of his master Diodore.

932 THEODORVS MOPSVESTENVS 149, "Eya 38 did mavros ead ent ce. Arauevw yap tis els oe éAmidos

éyouevos. Kakes toito ws mapa tot dao’ dia Tas duaptias dvtos &v Ti cuupopa Kai érayyeddopévov tot Aovrod THv OidpBwow.

14>, Kat wooc8gcm txt zisav thy atvesiv cov. Kai otk UTOTTHT Opa T@V eis GE UUVwY apKovpEVos TH aTak i} OevTEpOV TOTO Totoal, GAA Ola~ 5

péeva woooTiBeis tots mpwTos Ta OevTEpa.

15%, To oropa pov avayysdet vhy dinaroobvay cov. AtateAdow dupyoupevos OWS peTa TOAAOU TOU CtKalov Tous éyOpovs Titwpynodpuevos yds WEPlETWOS.

15>-16%, “Odny thy jusoxy thy sutnolay cou, 6tt 00% Eyvay youuuxreing 10 ciseheicoum év Suvacteig Kupiov. Lapéatepov Lvupayos Ob yap oidz 2ka-

eOusox. Kav yap dujvexiy noe tiv eis oe evyapiotiav Trowpeba, ovdé outs apiOu@ tas wapa cov yapiras iroPadetv Ouvyodpeba waoav irepBawovoas dupynow. Vorpuarstas dé eizev, érewdy tots Aeyopévois térTE ypapparetow epyov nv td tous apOpovs éyew Kai tous Kataddyous TeV 15 oTpaTWTOV, Kal OAwsS aTravTa woaTTew Ta BacDuKa.

16>, Koos, uvycdycoua vis Stzatocivys sou v.ovev. Kai ae ws Otkatov KpiThny Kai evepyérnv povov éerryvecopa, ovKért Kai Tots eid@Xols TpoTKvav,-—~ OEP Ol TraTépes hatvovrat werouKorTes pera thy €€ Aiyvarou davaxwpnaw, Tots eidwAoIs THY ydpw mepiawavtes* Eder yap Tav dvwbev pvy- 2%

povevoavras €x wapaGécews erxayyeac8a Td dtdpopov. 148, Arapéva — didpOwaw: P, fol. 984"; V, fol. 5¥. 14>, Kai odx dxoorncopat— seirepa: P, fol. 234"; V, fol. By. 158, Awredéow — wepiéowoas: P, fol. 984°; V, fol. 5¥. 15>-16°, Zaddorepov —-- Baottixna: P, fol, 934%; V, fol. 5%; Cord, p. 447-448. 12 wowotneOa PY.

16>, Kai ce— didopov: P, fol. 235; V, fol. 5°; Vat. 1492, fol. 198: Cord, p. 448. B1 éwayyeikacba: om. 1499.

Ae 148 (p. 365, 18-23): Permanebit, inquit, haec sententia, ut de te iugiter sperare non cessem; bene autem hoc ex persona populi possuit, qui propler pec-

cata cladibus traditus, in reliquum promitat emendationem, 4-5 (p. 356, 96-28): ... sie ergo prima officia laudum tuarum deuota iteratione cumulabo. 154 (p. 355, 29-31): Pro a te collata laudahbilis eademque iustitia, quae nos saluauil et inimicos adflixit. 19-14 (p. 356, 1-7): Etiam si continua, inqguit, te graliarum actione concelebrem, neque ita polero beneficia tua uelut in summa redacta conprechendere ac Jaudibus exequare; neque enim beneficia tua possunt numero conlineri. 19-20 (p. 456, 11-13): Non ut patres mei, qui liberationis suae ex Aegipto gratiam idolis deputabant.

PSALM 71 933 I, on the contrary, shall hope in you continually (v. 14): I continue to have hope in you. This was well put on the part of the people suffering misfortune on account of sin and promising reform in the future. And I shall add to all your praise: far from ceasing hymn-singing to you, I shall not be content with doing it once or twice, but shall proceed to add one after another. My mouth will announce your righteousness (v. 15): I shall continue recount-

ing how you saved us by punishing the foe with complete justice. All day long your salvation. Because I am illiterate, I shall come under the power of the Lord (vv. 15—16). Symmachus put it more clearly: “I do not know how to

count.” In other words, even if we offer constant thanksgiving to you, even so we shall be unable to number your favors, which beggar description. He mentioned literacy because it was the duty of those called scribes at that time to do the counting and listing of soldiers and to carry out all the royal commands.

Lord, I shall recall the righteousness of you alone: J shall acknowledge you as the only just judge and benefactor, and shall no longer bow down to the idols as well (something that the ancestors seem to have done after the departure from Egypt, attributing the favor to the idols). There was, in fact, need to recall the favors of old and to proclaim the difference by comparison. |

934 THEODORVS MOPSVESTENVS

ek # ? $ ¥ La % % ; 4 @ i mm #

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I8®, Kat em; yhoms xxi mpsaBetou. Movov uy ue aeis viv év attois __ om ¥ & & ae .

5 TOUS ED YATOIS Kal feTa TOTOUTOV ypédvov.

# aan * * Are £ » #£h. é % on om » ; ® , # i *

I8b.199, “O O26; ov, wh syaxtahimgs uz Eos of avayysiho tov Box-

jiova gov tH yeveX xadon tH soyopivn, thy Suvasreixzy cou xxi chy Sixatosuvnv cov. 16 és ov« éotw dpiotudy. Ov yap robro déyer, ott peypt TOTE

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pn evapys, weta 0€ Tavta apes, — atonwtatov yap, — adA’ avri tot Bon-

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? 7m £ she # # ae % 2 . #

19”. "O 263, ga; tTév Shiotwy 2 exotncds wor usyadsin. “A éxotqons Bavpacia cov pnot rouiira, ws peé Xpt téy hiorony elva, — iva ely oyyAra.

30 19°. O soz, tis Guo cor; Oddeis yap oot rapamAjutos. 10 ef, Psy, LAALY, oe

1%. Totvavrioy —~ Suppjoopar: P, fol. 23°; V, fol. 6. [8*, Movov-—- ypdvov: P, fol. 235%; V, fol. 6. 18'-198. Td éus —- épyonévy: P, fol. 235%; V, fol. 6%; Cord, p. 449. O-12 ayri Tou amadAyi} v affert Paraphrasis ( p. A332). 15-16 Tpitov ~~ vonparos one. ‘Cord, 19>, “A éroigeas --- inpyrd: P, fol. 936; V, fol. 6%; Vat. 149%, fol. 128, Ie, Oudeis ydp vo: wapawdyows: P, fol. 2386; V, fol. 6Y.

Ae 17 (p. 356, 17-19)... omnia quae genti nostrae praestitisti, retro petens memoria laude ecelebraho. &-13 (p. 356, 21-32); Donec non est aduerbium finiti

temporis, sed continui. Neque enim tamdiu se non relingui rogabat donee adnuntiaret potentiam, ul uideretur uelle deseri postquam narrasset, sed donec

pro «ut» possuil, ul sil sensus: Adiuua me etiam nune ut, sicut beneficia iuuentutis, ila el seneetute laetus enumerem: ul ego laudationem continuo, sie tu. benelacta Lua in senectam usyue perpetua, 12 (p. 308, 30-357, 1): Tam

magna sunt opera tua, ult laudibus in sublime tollantur. 19 (p. 357, 1-4: Ne longuo quidem interuallo est aliquis tuae gloriae conparandus.

PSALM 71 935 O my God, your marvels you taught me from my youth, and to this day I shall

announce them (v. 17): by contrast with the past, I have made a beginning and shall recount all the deeds performed for our race. And to my mature years and old age (v. 18): only do not neglect me now at the very end and after so long a time. O my God, do not abandon me until I proclaim your strength to every generation to come, your power and your righteousness (VV.

18-19). The word until is not definitive: he does not mean, Do not neglect me then, but afterwards ignore me, which would be absurd; instead, Help me now as always so that I may have the opportunity to recount your strength,

and describe also how much power you showed in granting us a most just deliverance from the enemy, by transmitting the deeds to the memory of the generation after us as well through our narration. So the phrase your power and your righteousness is linked in meaning with the phrase until I proclaim your strength, while in the middle comes the phrase to every generation to come, being the third item in the force of the expression, so that it reads Until I proclaim your strength, your power and your righteousness to every generation to come.

O God, to the heights, which you made as mighty works for me: the marvels you made are so great as to reach to the heights—in other words, lofty. O God, who is like you? No one is comparable to you. | How many

936 THEODORVS MOPSVESTENVS

°8 ER od z *, r « % eet it f og ie ay A $ * $Y mm ¥ e #, # % % # ron

20. “Ooxs Ederexs wor Ariders modes ual uande, nal émoroébag sCmo-

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® band ? am *, # ® % “

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a1). “Ensdvaca; ex’ éué thy usvyahasbyny cov. [oAAy cou Ti Olvajv éredetEw tis eis Huds evepryectas.

* Ei Fad ¥ € ”~ >

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’ % % a *% > 3 %, oe x ; e & % % on % ba * ym ge aad

we". Kar yxo éym igouckoyyoounrt sor gv daats. Kugre. Td x2 ov mavTws Kata axohov@iav Keitat, GAN’ ard Tot idtdpatos woAAayot mpooéppinta, —- ws TO PVH sostehy zat yxo ot oboavetl, avri rou [q évetero Kai

oi otpavot. Ovrws KkavraiOa Kai yxo sya, avti tot Kai éyo. Odrws 15

# % om. » & e 8 Fad ®

Aéyer LUppayos Kxyea ovv tZouorsyhcousl Go. — brd TovTwv noi dta-

mpagona Kayo TO mpoaikov epot. Ti dé tobto; H eis oe edyapiotia. a2, Ev cagiso, bakuot chy 2anlerzy cov. 6 Osds. Deevy Aeyet yradcas x Ed ns 2 Kf e ; x # % 3 #

pov ta opyava ot wv &paddov, tiptavov Kai 6pyavov, Wadtyptiov Kal KOdpav, kal et tt Towwtrov. Ata wavtev oiv tovTtev pyoi tiv GAnOwiv cov Kai ®

Gavpaotny Boyfeav aityoopa. 14 Ps. LXVI, 0 20. "AX? ob« ddijxas — éwirrpepdvrwv: P, fol. 236%. V. fol. 7; Vat. 1482, fol. 198v:

Cord, p. 450. 3 oddv] dédvreav 1422, 218, Kai povovovyi -— éEéoracas: P, fol. 236°; V, fol. 7. 21>, Hoda — evepyerias: P, fol. 987; V, fol. 7+. 21°, Aevrepot — AdyeoOac: P, fol. 237: V, fol. 7. 22°. To yap — ebyaprria: P, fol. 937; V, fol. 7s. 225, Leevy — aityoopa: P, fol. 237%; V. fol. 7; Vat. 1492, fol. 198° (anon.);

Cord, p. #52. 19 yadriptov] warpdy PY. Ae 214 (p. 397, 19-16): Ita nos malorum opraeserat multitudo, ut putaremur

ad terrarum ima deducti, sed tua tamen sumus polentia liberati, 22> (p. 357, Q4-358, 1)... wassa psalmi organa quibus psallebatur enumerat, Limpanum et chitharam atque alia huiusmodi quorum omnium conecentu uerum ct mirum opus tui adiutorii sonabo, quo certam, non ludifactoriam (laudif. ms) salutem confers.

PSALM 71 937 tribulations you revealed to me, numerous and evil; relenting, you gave me life (v. 20): but you did not let me suffer forever; you changed and rescued

| me from death and disaster (by analogy with those setting out on a journey, then thinking better of it and relenting). And from the depths of the earth you brought me up again: as if we were sunken in the deepest parts of the earth, you snatched us out of the multitude of dangers. You multiplied your magnanimity in my regard (v. 21): you gave evidence of your great power in your favors to me. And relenting, you consoled me, and from the depths of the earth you brought me up again. He makes a second mention of the favor as one worthy of frequent mention. And I, in fact, shall confess to you among peoples, Lord (v. 22). The particle in fact is not completely in place here, instead being inserted, as often, by idiom, as in the verse “Earth shook and in fact the heavens,’ meaning, The earth was shaken and the heavens; likewise And I, in fact, meaning “And I.” Thus Symmachus says, “And so I shall confess to you,” meaning, For this I, too, shall do everything required of me. What is it? Offering thanks to you. With musical instruments I shall sing of your truth, O God. By musical instruments he refers to the instruments with which he sang the psalm—drum and pipe, harp and lyre, and the like. So he is saying, By every means I shall beg true and remarkable help from you. | J shall sing to you on the lyre, O

3. Ps 68:8. See the volume introduction for Theodore’s unfamiliarity with the Hebrew particle involved.

938 THEODORVS MOPSVESTENVS Wea cor év uOace. 6 Zyros tod “loouy?. Tous duc tavtys buvous %22°.my & ® ss A x #

aTOOWTW TOL” HpjajvevTE Ce TO EY GeEUECH.

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a *tol Re “~ 4 . ,warpav % ¥ “~ ” evpetv’ + % Dia fouon tav~mept éotw eiot $ oé ¥ofam avrotOE fétot {Ov P45 16 ef. arg. Ps. XLIV (p. 277).

2c Tats cia tavrys —- oxeveor: P, fol. 837": V. fol. 8. 23". Kai attra --~ etppoovvyy: P. fol. 237%: V, fol. &. 28>. floddAds -- yap: P, fol. 987%; V, fol. 8. 24. "Oswep etrev - duvnflevros: P. fol. QB7°; Vy fol. &. Arygumentum Twes-—~ «ar? adrov: P, fol. 238; V, fol. 8. 19 Xpurrod supplevs.

A® 23> (p, 308, 3-6): Participauit anima mea gaudis, quae a malis tuo adiutorio Liberata ipsis beneficis dedicit tibi gratias refferre. 2-4 (p. 858, 7-15): Hoe est, quod supertus dixeral, Adiectam super omnem laudem tuam, cum non solum mullis organis canticorum, sed pene omnibus membris praeconia Dei se celebratuin ire pronuntiat... uere pronuntiat inimicis obtatorum frustratione suffusis, Argumentum ps. LDXXT (p. 308, 16-359, 1): Praesens hic psalmus nop sempliciter in Salamonem, sed propter commonem populi prosperitatem, quae erat cum regis felicitate coniuneta, etin Salamonem canitur ( * faa & %

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vids toB Baotews. Crew apd tovrwr padiota émitycetav copay éoéEaro wapa tol Qeotv, ovver@s Te Kpiver Kal CiuKdias, ~~ aIdvTwY Ce AY TOUTO Bache wpotimdrepov Kai Tpos THY KoWIVY AvotTéAgav GUpPadAbpEvov, — 7-8 ps. LAVIIL, 34. i7-2i ef, Ui Ree. VU Hi Reg. 1, 30 1 Paral. AXVUOT. AXIX.

1. ’€wedy Kpivery : Po fol. 238r: V, fol. 8-0; Cord, Dp. 466-467, 32 wvveyes Cord. Ae 32-43 (p. 359, 2-4): Optime a principio inpraecatur quae et utilitati subditorum et regentium gloriae conuenirent.

PSALM 72 941 to take some parts in reference to Solomon and some parts to Christ, at one time to switch back to the former and in turn to move to the latter, and to conduct the commentary on the psalm as if it dealt with brothers equally sharing the credit? Now, the cause of this 1s that some people comment on the words by slavishly keeping to the text of the psalm and by not having an overall view of the meaning. This is found with particular frequency in the psalms, as, for example, “He who rides on the heaven of heavens at sunrise”: what kind of sunrise is there above the heavens? Instead, the solution is found in the sense. Symmachus, in fact, says “from the outset,” from which it emerges that by “sunrise” he referred to the origin and beginning because sunrise is the beginning of the day.” Nor, however, does the psalm refer simply and solely to Solomon: all the psalms of blessed David have in view the benefit of everyone in common, and so it is of no great significance if a piece of inspired composition were likely to deal with one person. So what is the meaning, then? Blessed David, being a king, a righteous man, and an inspired author, had deep concern for the people, and he was interested in how after his death the people’s situation was likely to be managed. When he was anxious and prayerful about this, God informed him that the son succeeding him would be accorded great honor and glory, would live in complete peace, and would have a concern for justice, and the people would enjoy great prosperity, glory, and honor on his account. Pleased with this, blessed David both prophesies it and prays for it, indicating in the prophecy that it will happen and begging in the prayer for it to continue. Likewise he foretells other things as well, asks in the form of a prayer for them to happen, indicating that they will happen, teaching those of the time not to be content with knowing that they will happen but also to ask that they should happen, and to take pains to make themselves worthy of what is foretold by the uprightness of their life. While many of the psalms about the people in Babylon are of this kind, so are many of those about Hezekiah as well. This psalm, therefore, is not simply directed to Solomon, but is of general relevance in what applies to him. O God, give your judgment to the king, and your righteousness to the king s son (v. 1). Since he received wisdom from God as particularly suitable for judging with understanding and righteousness (and this was more majestic than all else for a king and was given for the common good),’ | he prays 2. Ps 68:33. Theodore’s exegetical priorities and abilities emerge in this admission, that the overall meaning, not textual details (in the original), determines how individual verses are to be taken. His choice is inevitable, his access to the original being what it is, as emerges also in the example that he cites, where the Hebrew form allows for either meaning but where, as usual, he decides on the basis of logic, dkodovGia, rather than AéEts, the textual detail in question. 3. Cf. 1 Kgs 3:9-14.

942 THEODORVS MOPSVESTENVS

” * om, % ‘$”™ “ tgs o™ ; oo, es wy es. % ~ ¥ ; % oF 2 . %

ToUTO paNOTAa Kai WO TavTev evyera avT@ Wpometva. To Gasket oupv pnot Kai TH TOUTOY Pace! vi, Wa eixy TH pehAOvTE ClacéyerOat, Kai Civajuvy Obs TOU KplvewW Kai yay TOU OMKaiMs KpivELy.

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THY EGeTaoW, Kai ETapvvel TOS TTMYOTs dOmKOUpEVOLS VITO THY CUVaTM@TEpeV.,

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; ‘ r ny % 4 see seo. * « on # % KY

10 fa, Kosyst toug mrasous TOU Axo’. Kai HAP WAG KPATELTW TO ClKALOV.

[lés otv trotro yévyrat;

4>, Kat suas, tov vinds tay mivatov. Amawoe te yan atrous adr KOUMEVOUS, KaL WMUEL KIVOLVEUOYTAS C1 THY Teviay.

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ie rs % co ae m™% * % e % % % * pA

20 Bov mwepi tot Xpworot. “"Eatt 0é ovy ottws* mpds yap TO Av2daBéta v4 ben choavay TO Aad zai ot Bouvet Amaocbvny cai ta éEhs Eyer THY dKoAoviiav. ‘Exetvou ydp myow ovtw wpdtTovTos Kai tois twévyow érap2. ’Eav yap -—~ duvarwrépav: P, fol. 238°; V, fol. 9. , 3%. “Edek&er-- eipyvys: P, fol. 989: V, fol. 9. 8-9 wavra wAanpwliyre cipyvys

affert Paraphrasis (p. 457). 4°. Kat wapa ~~ yévyrai: P, fol. 989; V, fol. 9. 45. Aucauiver — weviav: P, fol. 239; V, fol. 9; Cord, p. 468, 12 yap om. Cord. 4¢, Zuxopdvryv — codias: |, fol. 289; V, fol. 9%; Cord, p. 468. 9%, Ot wepi rob LoAopavtos——- coias: P, fol. BO"; V, fol. 9: Vat. 1429, fol. 129°

(anon.), 18 wept] wapa 1499 = 19 rG pyrG 1492 9 Bl rH Aaw om. PY.

Ae 2 (p. 359, 11-17): Sie hoc... fuerit... consecutus, erit ili grandis adseruandae cura iustitiae, ul.. pauperes quosque a diuitum iniquitate defendat. 3 (p. 899, 18-20): Probauil uoto pacis profunde quod... commoni omnium utilitate praecaretur. 4» (p, 359, 20-29): Ausibus praedonum conpraesis uera et muita pax redderetur adflictis.

PSALM 72 943 to acquire this in particular, even ahead of everything else. So he says, to the king and to his son the king, as if to say, Give to the one who will follow in succession both the power to judge and the will to judge justly. Jo judge your people in righteousness, and your poor in judgment (v. 2): if he receives this from you, he will perform his examination of the people with justice and will defend the poor when they are wronged by the more powerful. May the mountains restore peace to the people, and the hills, righteousness (v. 3). In this he showed particularly that he prays for the common good, meaning, Let everything be filled with peace. He will judge the poor of the people (v. 4): and let him administer justice to everyone. So how will this happen? And he will save the children of the needy: he will secure justice for those who are wronged, and save those who are at risk from their poverty.

And he will humble a calumniator. By calumniator he refers to the insolent person, since it is typical of calumniators to be insolent. He will punish wrongdoers, he 1s saying; thus peace and righteousness will take control of everything when he brings everything to this condition through the gift of wisdom from you. He will endure as long as the sun (v. 5). Those commentators who were of the view that the psalm refers simply to Solomon took this verse in reference to Christ as not suited to the former.* That is not so, however: it follows on from the verse May the mountains restore peace to the people, and the hills, righteousness and so on. He means, in fact, that if he behaves in this fashion, assisting the poor | and punishing the wrongdoers, deep peace will

4. That is, even the commentators who otherwise applied the psalm exclusively to Solomon had problems with this clause and so applied v. 5a to Christ.

944 THEODORVS MOPSVESTENVS VOVTOS Kai TyLwpoULEvoy TOUS doiKouVTas, 4 eipivy Babeta Tapapevet kai

TO Cikalov waparhjowwv TH Aw Gtapoviy Eyovta’ dvdyKy yao qv Tob Bacitéws erytedopevov tov mpemdvtwv Kpateiv to Kadov. ‘Os obv ov Y otov

(te pyot wavoacba tov ihtov Tob te avatéhAew Kai paivery, ottws oby oidv te Tov Baciéws tH of Ponleig TovTwv éxpeonévoy wavoacba Kpatoicay 5 thy eipnvyv. TO obv supmagapsvet tO Adio od Tepl tot Lohouavros Aéyel, GAG TWepi Tis eipivys Kai TOU CKatov, ws obTw KpaTyTdvTwOY ie’ abrot

HEXpL av ayntat Urb Tis TOU Oeotd codias.

5>, Kut moo ths ozhivas ysvs%s yevediv. TO mpd OvY ws ent ypdvou Aéyet, ws twes @HOncav, éwei wotav €Ee mpos TO « Tapapevew » aKkodov- 10 Giav; Xupnapapevet yap pyot 7 Adiw, zat zoo THs aelArAS yeved: yeveesy, To pev yap « cvpmapapevew » cis TO éEqs Aéyeta, TO O& « mpd» Ei TOV mporaBorvtwv * ovdeis odv héyet OTL « Tpb TODCE CvMTaApapevEel » GAA’ Ei

apa «, Kat évtyov to dvoux 2aTod éEvamiov altdy. “Yaép tovtwv yo wOAAH éota TH Tih, wavtov avrov GavpaCovrwv.

15%, Kat Cncera nai dobyceras aire éx TOU ypuston ts ApaBiac. AAAd Kai pakponpepevoet Oia THY TOU OiKaiov émpéAElav, Kal KUptos EOTAat TeV

5 adAAotpiwv ayaaiv.

15>, Kui xoogsbgovera: meot xvrot Sex mavess. Kal dia rv wept avrov oaGeow evEovrat avrov eri mwoAv diaPidvat’ ovTw Kai dveTtepw eEliev TO RATLBATETAUL Wo UeTOS ert wOxav.

15¢. “OAny thy Apéoay euAoyhoouew atv. Araredéoovow mavrote érat10 vovvTes avTov Kat Gavydaovtes.

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a ; on % # oS & o »

15 Koupevois araocw ev tage: aotpatyyipatos é€ota tH wap’ adtou Bonbera, Tooottov avertépous yweo8a tav aduovvTav ws pydév OtadAaTTEW TeV EX : ALO THY ODEWY EGTWTWY.

16>. “YaspxpOncera. brie tov AiBavey 6 zxprbdg abttod. TeiEera xai evrawlas ov puxpas, GAA” wate GavpdGev amavtas tev TéKvav TO TE KAA20 Aos kai TO TWAHOOS Kai Thy ioyiv ouUK EhatTov Hf Tas ev TO AiPave Kédpous. UWB Uy 8,

14°, ‘Yaép rodrav — Gavpyafevrev: P, fol. 249°; V, fol. 19.

15°, Adda — ayabdv: P, fol. 244’: V, fol. 18. Io. Kal ova ryv — wonoyv: P, fol. 43; V, fol. 19v. 15°. Atereddoovew — GavaaCovres: P, fol. 243: V, fol. 19%; Val. 1493, fol. 180° (anon.)}.

16°. Zeapeypa — éoravrav: P, fol. 243; V, fol. 19. {1-15 orypiypa — yiipas affert Val. 1499, fol. 130% (anon.) 12 xct om. PV 13 Garpacovra «rh. apud Cord (p. 477) sub nomine ATHANASII 14 érawéoovrar Cord = 16 ddixoupévev Cord. 16>, TevEerai — xédpous: P, fol. 243%; V, fol. 13’; Cord, p. 477. 18 dé cai Cord.

Ae 14» (p. 369, 9-11): Hac iusti rectique cura multusque ei honor multaque

dignitas conferentur. 6-7 (p. 362, 14-16): In beneficiorum uicem uota pro eo suplicationesque facient. 14-17 (p. 362, 21-24)... sustenlabit egentes, ult exaequati montibus firmiltate praesedii infra se inimicos uideant nihilque eorum ab exaltatione distantes. 16> (p. 368, 25-27); Testabuntur, inquit, felicitatem elus fillorum examina; et cedris Libani numerus speciosae prolis aequatur.

PSALM 72 951 great respect from them, everyone admiring him. He will live, and to him will be given some of the gold of Arabia (v. 15): he will enjoy length of days for his attention to righteousness, and will be owner of others’ possessions. They will ever pray for him: in their affection for him they will pray for him to live long (as it likewise said above as well, He will come down like a shower on a fleece). They will bless him all day long: they will continue praising and admiring him without end. There will be a support in the land on the summit of the mountains (v. 16). In support there is reference to everything that on account of weakness ts supported and helped, like an old person also with a staff on account of age; so by support he referred to a helper of the needy. So they will admire and commend him, since he will act as a leader for all the weak and the wronged with help from him, so that they become so superior to the wrongdoers as to be no different from those standing on the summit of the mountains. His fruit will be raised above Lebanon: he will also be granted no insignificant number of children, so that everyone will admire the beauty, number, and strength of his children no less than the cedars of Lebanon. | They will blossom from a

952 THEODORVS MOPSVESTENVS 16°. Kai avOjcoucw éx mdrew; dost ydprog tHe ys. Awd yap ayay eirawias dbpéov airoi té yévos apOjoera Kal paveirar Sixyy toi

g * y % : ; ¥ % émwi wokv duapevel Gavualdpevos. 5 yoprov.

174, “Kota, +) Svopa abrod edAoynpévov eic tods aldwac. ' Yxép tourwv

17>, {pb vot yriov diapevet vd dvonx abrot. “ECdeke xdvravOa ort rd

mpo avk éxi ypévov eye, iva te Xpwotg~ Gopdrrev vomoby — é twes gnnoav. Ci yap to mpd éxi ypdvov Aéyer kai xpobwdpEews, was To Bux-

pevet, Owep ewi tev é€7s, Aéyet; Oitrw tow gyol tb Svopa xirod drewevet Gavpatdpevav, ovk Eharrov 9 6 Haws Kal 4 oedjvan. Kai rovrou dwd- 19 deEis to aypt tis deipo, tov te HAlov Kai THs Gehnvys dapevovrwv, Stapéve Kakeivoy zapa waqw avOpsots pvypovevépevdy te xai Oavpatopevov éxi

copia, éxi th O6Ey, éxi TH TYnh, As xavrev éruyev 17°, Kal évevdoynOicovra dv abra@ nico al qudai ric yc. ‘Evraiba

pamota els atrov Adyov airiav, ort dwt Td KOWdV TOU 18 xAnOous ta wepi abrov dupyeita ward. Maca yap ty Bacdées, Kai palicta 4 tot S«aiov ppovris, kowdv Sedos tév PBacihevouevwv. Oav-

pacticovra ydp gyat ov’ abrov nico. at oval, rouréott was 6 Jopayar. Tovroy anddagis té thy to’ vérov Baciiaoav wapayevopévyy paxaplaat trols ixyperoupévous Gtt Omvexis tavtys adwHAavov Tis copias. a)

174, Tavra td EOvn paxaprotew airy. Tovro Adyou defrai Gri aAnGés, — édeiyOn yap éx tév mpaypdrov. 7 cf. supra p. #78, inv. 5%. = 19 ef. HIT Reg. X, 1-9; ef. supra p. 455, p. 473.

692). . 16°, "And yap ~ yéprov: P, fol. 948°; V, fol. 13. 1%, ‘Yxip rotrov — Baupatdpevos: P, fol. 243v; ¥, fol. 13.

17, “Edee — ruyev: P, fol. 944; V, fol. 18; Vat. 1492, fol. 130° (anon.);

Cord, p. 478 (= P. G., 608). 9-10 diapeveT] péver Cord.

17°, ‘Evraida — copies: P, fol. 244; V, fol. 13°; Cora, p. 478 (= P. G.,

174, O88 — xpeypdrwv: P, fol. 944; V, fol. 13.

A® 16¢ (p. 362. 28-363, 2): Per feni pasim nascentis conparationem uoluit multitudinem succesionis expraemere. 9-10 (p. 363, 3-4): Ita continue clarum

erit nomen eius, ut iugis est solis cursus et lunae. 17° (p. 383, 5-11): Ser-

uauit laudatae in rege felicitatis, quoniam cum populi esset utilitate conseruata; in honorem quippe gentis gloria praedicabatur rectoris, quod ostendit regina Austri, quae beates appellat regi sapientissimo seruientes.

PSALM 72 953 city like grass of the soil: as a result of his very numerous children his race will become populous and emerge like grass. His name will be blessed forever (v. 17): he will continue to be admired for these for a long time. His name will endure before the sun. He made clear here, too, that before does not refer to time so that a reference would be thought to be made to Christ, as some commentators believed. After all, if before refers to time and preexistence, what is the reference in will endure, which is about the future? So he is saying, His name will endure as an object of admiration no less than the sun and the moon. Proof of this is that to this very day, when the sun and the moon remain, that man also remains as an object of remark and admiration by everyone for wisdom, for reputation, for honor accorded by him by all. All the tribes of the earth will be blessed in him. At this point in particular he concentrated on the reason for the plaudits directed at him, that it was for the common good of the community that he recounts the good things about him: a king’s entire status and especially his attention to righteousness are for the common benefit of his subjects. All the tribes —that is, all Israel—will be admired on his account, he is saying. Proof of this is the coming of the queen of the south to declare his servants blessed for having constant enjoyment of this wisdom.® All the nations will declare him blessed. No comment is required to prove the truth of this; it was demonstrated by the facts. |

8. Cf. 1 Kgs 10:8. Theodore takes advantage of the inadequate rendering of the Hebrew as “before” to disallow the reference to Christ that he finds in other commentators (although his own mention of “queen of the south” suggests that he has his eye also on the dominical saying in Matt 12:42 and Luke 11:31).

954 THEODORVS MOPSVESTENVS 182-198, Eodoynros Kugwsg 4 D20¢ ‘lopxtd, 6 mory Dauuacim wovos, zat m, 7 a Yas e wep & % 2 me 8 ¥ ons _ EVAOYTUEVOY TO GvOU.m TKS doing zUTOS cis tov wiBva zx cig thy aléivz rob

aiéivog. “O 0é€ wepi attév paxapopos vuvov to Oe@ apokevel ws pove Ouvanevy Gaupaota toelv’ araca yap 4 yi tTabra Geacapévy adrov Bav2 pawerat ws TovTev aitiov, 6 On Kai Yéwt9, KaAosS érayayev Tis BeBaw-

gee $ . £ a sy % 4 ome ee on 3 . . oe ¢ : P CES THV Wpowevyyy.

tH: Sagns aieod masx F YH yévorto, ydvorco. a199,«Kat. mrasmOqcerar « “on Fa Fy % Xi) ; & . on # we < xxwavtayov we Tb? Yévorto ?.& %apay2 apay # wpoceuxtéov. Td 0é éBpaixdy yevoito O énwiendactuopos 06 Tov YévovTe TraptoTyOt os adOlaoTATWS Kai CUVEY@S

. ¥ raTatra ne déieJeikvvaw % a #Gdov ® ‘Tov %YraAdudv , oy § edKTWKaS pe og.s Fert 4 10 Neyer” eipnpevoV. PSALMVS LAXII

¥ € # a & q % x ® # 2 , # % cS $ % % “ % 3 R van € es i * mS

Aravra 6 paxaptios Aavid pds tHv Kowny ardvtev wpédciav Aéyov outreAet, Towoupevos pev tous wadpous aro tev vrollécewy, PAETaV Cé

Tpos THY KowHY dawavtev wpe. Kavravba tov é€otw iadbects atte 15 roo yahpot 6 év BaBudwv Aavs, ws ek wpowwmou Tol éxeivwy éyovTos

e > & = > os load oy > g % ™, os %

OL@ €KOS VY eV TH KaIP@ THS alynaAwotas Kal TeV TUppepev auToUS Aoyt12-14 ef. supra, p 470, 12 17, 33.

188-19", “O dé wept airoy — rporevyyy: P, fol. 2443 V, fol. 13, a-§ Paraphrasis (p. 460, 6-7): tyre dyot wohdAGy dks 6 Qeds, 6 totTav abtéy rev dyalldy

cris » totrov PY,

19", 'O éxiwirdaciacpds — eipynévov: P, fol. 245 ef V, fol. 14 (anon.): Cord, p. 480, 7-8 GL (p. 466, 9-11): Aca re rot éridtiamd\acid Ges riv avy, Oeikvugw «s

dduorares Kal cuveyds det rofro wotetv. ; Argumentum “Aravra — rois waow: P, fol. 245°; V, fol. 14": Cord, p. 497. l4ss. L (p. 484, IL. 12-7 ab imo): Eipyra: 6s otros ws é« tév BaBvAwviear, waddov bb Téy év avtois pikapérwv, of kata Tov caipoy TOV OKbpewy dpedcioGat rupa Qeod évdprGov’ 6 0é &deEev abrois peta viv éxBaow, donv tév dKalav roetrat Kav Tals cupponais

?povoway 15 rod éxelver] rod om. Cord.

A® 18-19 (p. 368, 18-17): ...eias quippe debetur gloriae, quod alios quoque

eflicit gloriosos; omnis proinde terra auctorem tanti muneris digna et debita laude celebrauil, unde bene adiunxit Fiat, fiat, inpleri optans quae ostensa laefatur. Argumentum ps. DXXIT (p. 363, 21-264, 6): Qua expostulatione populus in Babilone econstitutus aduersus prouidentiam ussus sit, hoe psalmo diseribilur; quae querella familiaris est adflictis. Docetur etiam in utilitatem multorum, quod dispensationum diuinarum profunditas pro exploratione uirtutis in hac uila plerumque suos contra meritum patiatur adfligi, quorum tamen magnianimitatem praeter spem interdum remuneratur rerum obtatiore suecessu. Talis sane causatio non uulgaribus sed paucis uirtutis studio praeditis, ut ussitata est, sic aplata est. Cf Psrupo-Bepa (S68).

PSALM 73 955 | Blessed be the Lord, the God of Israel, who alone works wonders, and blessed be the name of his glory forever, and forever and ever (vv. 18-19). The blessing accorded him produces a hymn of praise to God as the only one capable of performing marvels; on seeing them, all the land will admire him as responsible for them, which he nicely went on to say with Amen as a prayer of confirmation. A// the earth will be filled with his glory. Amen, Amen. The duplication of Amen gives the impression of something to be prayed for without interruption or cessation. The Hebrew universally says “Amen, Amen,” which shows that the whole of the psalm is recited as a prayer.

PSALM 73

Blessed David continues saying everything with a view to the common good of everyone, on the one hand developing the psalms from their themes, while

on the other hand having an eye to the common good of everyone. Here too, therefore, the people in Babylon form his theme, as he tells from their point of view everything that probably was in their mind at the time of the captivity and the misfortunes, | but of which after the return they repented

956 THEODORVS MOPSVESTENVS Tapevovs aToTMTAaTa TE Kai awpetH epi Oeot petraywooKew éri toro peta thv émavodov. Aéyet Cé Kai taita ovy ames, GAN’ éeredntep Eos é€otw tots avOpwros év tats cupopais eis Noyiopouvs Te KaTawintew aTdWOUS Kai E€vvolas amperets, awO Tev KaTa Tov adv TraWevet TWavTas pF Toto vrropevev, Ota ToUTwWY wOTED TWoeadyphaTL TawWetwv Huds eidévat ws 6 5

Qeds aodAdkis oikovopwy te KaTadyTraver pév wpds OAtyov Taayew bd aceBpav te Kai ddtkov avOporwv, Tapéyet 06 WavTws Kai ampooddKNToOV thy atahdaynv. Paiveta 6é amd TeV pyTaVv BGAXNOV Tots évapéeTOsS appLOT-

tov 6 Wadpos 7 Tots Tacw. 1a, "Q: ayxfos 9 O20¢ TO "Iooxhh. “O Os6s, ws peTa THY émdvodov 10 exetvov Aeyovtwv Touro dyow, wo wes 2yx505 aept tov Topand 4% @26:, Oaynr@s abtév Kxai pirorinws evepryet@v* TottTo yap pe Aourov Ta Twpdy-

pata weet. 1>, Vots 200ée. 7% x2odia. Kai pddtuta av tov wpérovtos éxmpedwpeda,

Kai wept TO 6pBdv Kai Clkatov Eywner. 15 2a, “Kuot 86 mapd urncoy sonretlgany of modes. “Cyw pévtor wapx pt 200% Tapatpawets yuyv THs evletas dcov Kai twapokobyoas’ év yap TO Kaip@ Tev dupopwv ovTws Hoav ot AoytopO! pou yaivol, Ciknv VeaTos OTa~

OW OUK EyYoVTOS.

2), Hus Odtyov sfeyb8y ta SixBxpare wor. Eyyis eyevdunv tov Cta- 90 CeyOnvat kai OwadvOqvar tov wodav tas Bdcets, ws pyoe éotdvar divacBa tou Aorrot. BovAera cé etretv tev AOywopnav THY TWapaTpoTHy’ woep

yap 980v Kadet thy mpaéw, ottw Sixsiuxt tovs Aoytopods ois pds TO TH wpasw avvew Kceypnucba.. [obev dé toito erabov; 85-94 ef. p. 364, 7-10; Tukovorerus 1444 BBO.

I*, “O Oeds — weiber: P, fol. 246; V, tol. 15, Vat. 1422, fol. 131 (anon.). 1), Kal pddtora — éywpev: P, fol. 246; V, fol. 15. 2°, ‘Cyw — éyovros: P, fol. 246; V, fol 15. 2b, 'Gyyis —~ érafov: P, fol. 245; V. fol. 15: Vat. 1499, fol. [BIY (anen.); Cord, p. 498-499. 90-21 ref diaceyOijvar cat om. Cord Q4 érablov] éx rod Beapetiv dvépous év evOnvia dyoiv add, 1422 Cord.

Ae 10-15 (p. 364, 7-13): Post reditum de Babilone bouum Deum populus, soluta capliuitate, ipsis rebus instructus, libenter praedicat et decenter; quando suntin remuneratione uirlutes apud illum, erit aobis slLadium reecli ef curel cura iustitiae. 2% (p. 364, 14-16): Dum me, inquit, mala caplinilalis urgerent, perturbato rationis itenere, lubrictim eogilationis ineurri, 20-22 (p. 364, 17-19): ludicii claudicante uesligio, ita ruinae proximus fui, ut fixo sententiae meae pede stare non possim.

PSALM 73 957 as very wrong and unseemly before God. Now, it was not without purpose that he says this: since people in misfortune normally are reduced to wrongful thoughts and improper ideas, he instructs everyone on the basis of the people’s situation not to submit to this attitude, and thus he teaches us from experience, as it were, to be aware that, while God disposes that we be abandoned for a while to suffer at the hands of godless and unjust people, he definitely also provides unexpected relief. Now, it emerges from the sentiments that the psalm applies more to the virtuous than to all and sundry. How good is God to Israel (v. 1). God 1s said by the people after the return, as it were, meaning, How good is God in regard to Israel, liberal and generous in his favors to them, something that the facts now persuade me of. To the upright of heart: and especially if we attend to our duty and are concerned for what is upright and just. But my feet had come close to stumbling (v. 2): as for me, on the other hand, I had almost been diverted from the straight and narrow and lost my footing; in time of misfortune my thoughts were scattered, lacking stability, like water. My steps had nearly slipped: I was close to losing my footing so as no longer to be capable of standing firm. He refers to disarray in thought: as by “way” he refers to behavior, so by steps he refers to thoughts, which we use to achieve our goal. What was the cause of my suffering this? | Because my zeal

958 THEODORVS MOPSVESTENVS 3. Orn hoc ext tots avauois, slpqvay tOv duxptmddy Oempéiv. Zio % & on # x % 3% 3 : Ld £ . * . % kai 6py AauBavouevos eri tots Katéyovow nuas, OTL Taons TWemAnpwpevous doePeias Kai duaptias év eipnvy dtaredotvTas éwpuv.

*f ’ sf » & e os ¥ % ye ® 4 wm 1 #

4a "Or. abn Sati dvevevcig év cH Oavero abtév. Crredy T@ avavevelv h dmrayopeiouey Ott wot’ dv BovAwueba, yBovdyOy etweiv ott Ci Kat wore

ro % # Sod eR, an ¥ # % #% ¥ % ¥

év xwodvvas eOoEav éEerdlec Oa, ove éviv ideiv avtovs dwayopevOevras amo Twv emiKelpevev Kivouvev, GAAG pds GAtyov tac yew OoKoivTes kaAW atyhAdtrovto. Ladéatepov d€ ‘AkvAas efrev TO xvzveu015 « duowabeta », Tov-

g # ® Ap » “ z o%

téeotw Ouvx éviv idetv adtovs Bapd wa8os bropévovtas wate Kat amayo10 pevOyvat.

Ab, Kal ovecémpx av tH paotiys xitOv. Oddé oreppav twa Kai peya-

Ayv edéyovro tiv paotrya, dAka tocavtTyy boy jinde AuTrEtv paolas OuvaTal.

5, "Ev xomotg avlommay obx eisiv. Ovdé ta avOpwxwa rabeiv vioe15 péevovow..

5D. Kat pera wOsaxoy 09 pactrywlasavtar. Oudéy Guowov waco yout Trois Aorrots.

& % 8 * # me #

G8, Ave totto sxcarncey auTols 4 bmeonozvixn sl vehos. Evretifev yap

uddiota Kai peydAa éppovovv, dot TH UarEepnpavia KpaToupevol. 3. Zito — éspav: P, fol. 946°; V, fol. 15°: Vat. 1429, fol. 181. (anon.); Cord, p. 499,

4, ’Creidy —- drayopev€qvac: P, fol. 246%; V. fol. 15°; Vat. 1422. fol. 138i (anon.); Cord, p. 499. 5érrom. PV 6 atrots idetv 1492 Cord — 8 ’Axvdas xa. affert Li (p. 490, 38-40) Q évgv] qv Cord LL Bap om. 1493 Cord = Bapuwabdés ri L.

4>, Qvdé oreppav — dwara: P. fol. 246°: V, fol. 15%; Vat. 1422, fol. 1t3lv {anon.) ef Cord, p. 499, usque ad paoreya. 5%, Ovdé — vrondvovew: P, fol. 846%; V, fol. 15°; Vat. 1422, fol. 1a’ ef Cord, p. 499 sub nomine Hesyvcuit. 5», Ouvcév — Nonrois: P, fol. 246%; V, fol. 15%.

6°. ‘Evreibev — xparovpevor: P, fol. 847; V, fol. lov.

Ae 3 (p. 364, 90-24): Dum intueor hostes meos, quibus nulla reeti, nulla erat eura flustitiae, alta pace perfrui, oculum rationis meae ira ac zelus inpleuil,

8-10 «p. 355, 1-: Aquila dicit Non est adflictio in morte eornm, ul sil sensus Numgquam ita adflicti sunt, ul disperare eogerentur salutem. 11-12 (p. 305, 5-6): Numguam uechimenter casligati sunt. 14-17 (p. 360, 7-9); Sie illis omnia, inquit, eedunt prospere, ul uideantur extra condicionem agere uarielatis uel fragillitatis humanae.

PSALM 73 959 was aroused at the lawless on observing sinners’ peace (v. 3): seized with zeal and wrath at those oppressing us, because I saw that despite their being filled with all godlessness and sin, they continued to live in peace. Because there is no denial in their death (v. 4): since by denying we renounce anything we wanted, he means, Even if ever they were thought to be in danger, it was impossible to see them despairing in the face of the dangers besetting them; instead, though seeming to suffer for a while, they were in turn set free. Aquila expressed denial more clearly as “misfortune”—that 1s, It was impossible to see them undergoing such severe suffering that they would despair. And strength in their scourge: neither did they suffer a very severe scourging; instead, it was such as to be incapable of easily making them feel pain.

They are not affected by human troubles (v. 5): they do not undergo human suffering, either. And they will not be scourged along with other people: they suffer nothing like other people. Hence, arrogance gained control of them in the end (v. 6): this in particular made them conceited, being in the grip of arrogance. | They were enveloped in their iniquity and impiety:

960 THEODORVS MOPSVESTENVS 6D, UeoeSzdoves adiziay nat aodserxy dxutéiv. ExtixAmoav éavrois Ti TE GOWKIG Kal TH aoePed, ev ToUTOs GrTes cet, ev TOvTOLS PatvopneEvol, »-

Ex peTapopas Tov Ta inatia jwepyiaddAopEeveav Kal év adtots mawopevev €v TOIS Operw.

68, Re Rescetan cy an ardutos A adiatz xieey. Elpyrai nuiv wai év T]@ 5 EB ort oréap Kai widtyta thy evbyviav Aéyet* ws odY ev WOAAH GvT@V TH

evOyvi, ovTM Kal Teoanet y acuia, iva ely OTe Uocpa Holkovv. “Ebos yap €ott tots avOpermos acwetv tooepypevots év evthyvia obot Kai TAOUT@ Kai TYu] pEeCovws MOIKELY.

Gh, Arn dOocry stp bitheow zucdinz. Aéyerar otdPeots Kupias 4 wept 9 tt oyéuts. Aéyopev ovy kal Cutbeow tiv wept Twa wydryV, Gro Tot Tepi autov é€yew te Kai dtaxetabar Thy yvomy’ ovTw Kai wept wpaypa Ciabeow Aéyonev yvyijs, ad to’ Towace Tepi TO Toaypa Eyew. Kavrava ovv 5+%Desw xaodlas Neyer THY oyéow, dKoAovbav tH avo. Héixovy ydp pyor but THY weowotcay avtots agbevetav ovTas, ws Kai eis twoAAHy EADEiv Crdbeow 45 Tov wpaypatos tHy Cutvoway. Bovdetae Cé THS KaKias Tot TpdToU THY é1tTUgW elwelv ATO TOU OTEpyew TE AUTO Kai aTroNCaiws eTtTEAEiY.

SA, Arsvoylnons nai ehariox sv movncez. Aoyidduevor 0€ aroma Kai éepbeyyovro.

Sh, “Adimiay sig te Odo chakasay. “Piuata épOéyyovto Kall” iyav ets ay owe THY UBpw Eyovra teranevyv. “EceEe cé cata av&yow abrev ti Kaktav Kal TH adoéBeuav’ caro yap THs evbyvias myo neéikovv, Kai ob pidvor 10 kouv, GAAG Kal THY Tepi TO Tpayua CuiGeow éxéeKTHVTO, Elta ClaKetpevot

kai Aoyopevar Kai EPbeyyovro BAag@yna. O-6 In ps. LAT, 6 (p. 408),

6!) "Exvckwoay — opeow: P. fol. 247. Vi fol. 1°: Vat. 1429. fol. 18ty (anon.);

Cord, p. 500. 2 ve... tH om. Cord 3 pawoucvey des, Cord év om. 1422, 44, Elpyrar ~ adieetv: P. fol. 247: V. fol. 15*-16. 6 Ea’ PY. 0, Aéyerar —~ émeredeiv: P, ful. 2473 Ve fol. 16: Cord, p. 500-501. 10 Adyerai

ce Cord 10-11 cufeois —~ oyéors affert L282. foi. 13f© canon.) ll mas PY, St, Any Conevor — epfleyyouro: C. fol. 325; P. fol. 947; V, fol. 16; Vat. Liss, fol. 131" (anons; Cord. p. d01. Sb, ‘Phuara -~- prXdopyna: C. fol. 323: P, fol. 247. V. fol 16.

A® 6 (p. 365, 13-16): Seelera seeleribus operienda duxerunt, et adeo habundauere malefactis. ul tanquam uestimento sie amicarentur creminibus | OS) (p, 858, 12-106): Lieel in nos ecoutumiliarum uerba facerentur. tuam Lamen iuiuriam continebant; per hos antem gradus ad summum impictatis euecti sunt,

PSALM 73 961 they wrapped themselves in iniquity and impiety, always guilty of it, always giving an impression of it (by analogy with people putting on clothes and appearing in them to bystanders). Their iniquity developed as though from fatness (v. 7). We remarked also in Psalm 63 that by fatness and richness he refers to prosperity.' So he is saying, As they enjoyed much prosperity, so also did iniquity accrue to them, as if to say, They committed much iniquity (it being customary with people in affluent circumstances to choose to do wrong, and when in wealth and distinction to do worse wrong). They passed on to their heart's disposition. The precise meaning of disposition is the “attitude toward something”; so we say that love for others is a disposition on the basis of having an attitude toward them and the mind-set being thus directed. Likewise, we also speak of the soul’s disposition for something on the basis of the attitude toward it. So here, too, by the heart's disposition he refers to the attitude, in keeping with what went before. They kept doing wrong, he is saying, on account of the weakness they had to such an extent that the idea of criminal behavior became a deep-seated disposition. He conveys the extent of their evil behavior from their love and zealous performance of tt.

They were disposed to wickedness and spoke of it (v. 8): pondering improper actions, they also gave voice to them. They extolled iniquity: they uttered words against us that contained a blatant insult to you. He brought out in increasing measure their malice and godlessness: As a result of prosperity, he is saying, they not only did wrong but also acquired a disposition for practicing it; then, when so disposed and so minded, they also gave voice to blasphemies. | They lifted their mouth to heaven (v. 9): they blasphemed

1. Cf. Ps 63:5.

962 THEODORVS MOPSVESTENVS 99, “EXevro sic obpavoy ro otéua abtav. EBAarpypovv eis oe. ’EupavTuwWTEpOY C& avTO Elirev OTt exe? EOnxav avTav tO oTOpa, Epi TOUTO

yoyodovy tiv yA@ooav, TO étt BrAdopnpov PbéyEovra Kata cov. 9>, Kal A yAGoow abréiv dH Mev ext Hs yro. Atérpeye O€ pyar xai kata

5 THY yqv aracav" ovdevds yap épetdovro, — tva etry EBXaodipovv eis nas, eis Tov vady, eis THY TWodwW, cis THY yHy THs érayyeNas, ot Nuov CE

PrAacgypobvres Kai ap’ nuav eis oe peOiorapevor Kai Petddpevor ovdevds. 108. Ava toto éxoteéder 6 Ands pov svexdOx. Amodyvapévou Kai \éyovros Act tavryvy abrév tiv Kaxtav, Grotot Ofmot’ av eow, wWavtTws adér\w 10 Tous euots €E attév Kai éravayayav awodéaw Tous oixeiovs Tér70US.

10. Kat aycox mdrhosts edpsljcovra: ev abrots. Kai Cyoovra pera adeias, ovyxporoupevys avrots tijs wis, ws py tapaipeto bar pydentay ato nuépav tov Biov wzpokapPavopévev vrd tod Oavdrov. Totro dé Néyet ovy ws TdvTWS wptopévoy Kaipov Tavtés avOpéwou GévTos, GAN’ ws TOAAdKIS

16 nua@v owe tO wabytois eivat tay picw vrs cupdopav kai OAdfewv 4 Kal Tiev TowovUTwY Uronevevtev Bavarov, Ov ci duvnBeinnev av éxkMvavrTes Eri

pyxiotov Swva. “Erepot yap oi ab tev cup popev émvyryvopevot Gavarot kai €repot oi ovK éx tev EEwbev KaxGv, GAN’ an’ abrév tTaev év TH KaTAOKEUA

tis pucews oupPatvovres* Kav yap pnodév EEwbev émryévizrat, otov 6 dua a» Etpous i} Twos Towvrou Gavaros, GAA’ abtH wavTws 4 pois eis yijpas éAd-

gacu, aveyxatws épéedcetat tov Bavarov. Os otv apérepov avdtav mokha TOWUTA VITOpEvOvT@V Kal UTO TeV KaTEYOVT@V Kako TOAAUKIS TpOAaEBavonevew eis Tov Gavarov, rots pyow G6tt ovKEeTL TelsovTAaL TowWwWiTO OLCEV,

avr é€ovet Tas npepas wAypes, Tov awd tis picews Ouvatov éexceydpe95 vol MOVOY.

13-25 cf. In ps. XAAVILL, 6* (p. 234-238),

9, ‘CBhdardijpour — xara wou: C, fol. 396; P, fol. 247%; V, fol. 16: Vat. 1492, fol. 181% (anon.). 9b, Arérpeye — oddeves: C, fol. 326; P, fol. 47%; V, fol. 16; Vat. 1494, fol. 131%-

132 (anon.) 4 wat om. PV 1498. 10°, "Awodyvapévay — téxous: C, fol. 326%; P, fol. 248; V, fol. 16¥. 10>, Kai Qieovra: — povov: C, fol. 326°; P, fol. 8&8; V. fol. 948: V, fol. 16°-17; Cord, p. 509-503 (P. G., 699-693). 17 yeyvopevo: Cord = 94 -rév dd abrumpitur C.

A® 9» (p. 366, 29-367, 3): In terram repromisionis, in templum sacrosque ritus, in ciuilatem dicatam ceremonis, in nosque quondam tui iuris el nominis maledictis conuicisque in tuam contumiliam uolabant, 168 (p. 367, 4-8): Quasi ex persona Dei sermo formatur, quod cliam si merila deessent populo, reuersionem tamen elus sola hostium accelerarelt inmanitas.

PSALM 73 963 against you. He expressed the same thing to greater effect: they set their mouth in that direction, they exercised their tongue in this—uttering blasphemies against you. And their tongue went abroad on earth: it went throughout the whole earth; they spared no one, as if to say, They blasphemed against us, against the temple, against the city, against the land of promise, through us blaspheming against you, moving from us to you and sparing no one.

For this reason my people will turn back here (v. 10). He declares and states, For reason of their wickedness, no matter who they are, I shall absolutely remove from them my people, lead them back, and restore their own land. And full days will be found in them: they will live in security, their life organized for them so that no day of their life will be snatched from them by an early death. Now, he means not that a time is definitely set for every person’s life, but that death awaits us in our passible nature from disasters or tribulations or such like things, and if we were able to avoid them, we would live for a long time. Some deaths, in fact, occur as a result of disasters, and others not from external troubles but as a result of the very make-up of our nature: even if nothing befalls us from external circumstances, like death from a sword or something similar, nevertheless nature advances to old age and necessarily involves death. So he 1s saying, Although they formerly were subject to many such things and often went to an early death from troubles befalling them, they will no longer suffer anything like that, instead having full days, being subject only to natural death. |

964 THEODORVS MOPSVESTENVS 11®, Kut simov NG: fyvw 4 Osss. Td mpoxetpevov Olettytov —~ TO Are tolte smotese. 6 Axd: UO, AHL Awsome, RAASE: esoshncoveat gv xa70I; — éx Tol O5eoii cipynévov mapéyKertat dia péoov' Td yap Kut einoy Ids ey ven

* ~~ — % % % # & * : bi * & *%

* , $ z ~ *% % hl © 5 * , #4 e o x ‘ , ss ane * * : Ea

9 O20¢ mpos ta avwtepa THY aKohovbiav Eye. Eyo yap pnow obrw jev

evOnvoupevoy exetvow, Towita dé kal mpatrovtev Kal Aeyovtuv, €Aeyov kat’ ”

; % ¥ $ os, % fy # or aie) ®

énautov Oldey apa tatra 6 Os6s; rd dé ye TO: Kai wWpos Ta Karo BréWel, EMLOVVYHYMEVvOU aUTOLS Kata THY Ciavouty. ‘Emaye: yap

: x $ 4 ie ne ~ me ¥ % * } g oe

UL. Kai ci ors yotous ev 76 Obisr@, ‘Avti rod El ofdev tabta Kai ppov~ Fa & Tiel ToUTwV;

te os ¢ *. x > ~ £ ~ > es “s

124, ‘Ido outro, ausstwdot zzi 2i%qveivees. Totrors drrodidotat Td 10 mis. “CAeyov yap pyow Oldev dpa raira; kai més, elep oldev Kai eyes

sooo oe ye sf em ¥ ae ® a ae SR ys ¥

€ #xBF}Rad $ x & Be ¢ *

¥pe iya? £> + De%& »on

TOUT@VY THY YyYeoow, ev ToOTaUTUIS apapTtias ovTOL OTpEpPdpevot Ev TOA UTN

kabeatyxacw evOnvia;

. a % > ons Fd m . an Rs

[2>, Eig tov zi®vz xxvésyov xhobton. Kai Cupevovet wovroiyres, ob0E-

vOS aUTOLS THY EeUpayiav CLraKdmrTovToS. 15 132, Kut sinov “Apx pataing sdiaztwox chy uxodinv pov. Croyi€opye _& Fa sms ee %KepCous rh aeEvexev a Aa yOémytedrEi¥|A ovv pyow ott Taya eikH_* Kat oUCEvds EppdvTiov

. ow 4 s&Qe~~e # “~’smy % *2 ”‘*¥Rea « ? oe

aGai tov oiuatov. Avppia yos Isms cay tye, VLTHY snnbaoa THY ALOOLLY WO,

* &&% * % * % ay ~ * # * * ~ > a

Havtayot dé wborep Kai évtaiba rb sixov dvti tod eAoyiCopny A€yet,

emeton 0 hoyopnevos Kab éavtov women héywv éotiv éavt@ Td evOdpnpe. W

% vim af % ¥ ' a, ‘ %~“£%”:&, 18%, Kat evigauny iv amor tas yetoas uov. Kai eix éorovdaca mpos

tous abwous Exyew tiv Kowwviav Kai wavtev Kabapetew Tav wracydter

fee oe eyTob ead ayvbauny dupleippsTH edeKOWwwviav ae. ww duchaive: wat dy eipyTat yapyyOTe enpaiver, Kaith€vwele TH Ke" Kal

ev te vO. Ata tl be raira édoycouny;

“4-20 cf supra in px. XXV, 6 (p. 129) et in LVU, 11 (p. 380).

11%, Td xpoxeipevoy -- émieyer yap: P, fol. 948: Vy fol. 17; Vat. 1498, fol, 132. 11>. "Avti tof - rovreav: P, fol. 245: Vy fol, 17: Vat. 1422, Tol, 132. 128. Tovras — etfyvia: VP. fol. WS: V, fol. 17. [2°. Kai dtapevover ~~ duaxdrrovros: P, fol, 248; V, fol. 17; Vat. 1422, fol, 183 (anon .).

138. “Cdoyouny —~ evOdunna: P, fol. 248+: V, fol. 17; Cord, p. 5038. 1s eyve

om, Cord 19 wamep xi om. PV,

13>, Kai etx —~ eAoyhsunv: P, fol. 248%; V, fol. 17: Vat. 1422. fol. 199. 93 eat ver PV éudaivev 1429 ef ces,

A® 12 (7. 368, 1-3): Permanetapud eos bonorum fixa possesio, nec alique dam-

nosso feriuntur ineursu. 16-18 (. 368, 5-7): Cogitaltiones mihi agitatio suggerebat, infructuosse forsitan me studium lustitige SUSCipisse, 21-29 (p. 368, 8-10): Frastra studiai, dum ab omni maledicto absteneo, similis innocenti bus Inmueniri.

PSALM 73 965 They said, How does God know? (v. 11). The foregoing two clauses, For

this reason my people will turn back here, and full days will be found in them, as spoken on God’s part, come in the middle, the clause They said, How does God know? being connected with what is above. He is saying, Whereas they prospered in that fashion, doing and saying such things, I said to myself, Surely God knows this? The word How is prospective, associated in thought with what follows. He goes on, in fact, to say Is there knowledge in the Most High? Does he know this and care about it? Look at these people, sinners and prospering (Vv. 12). The How corresponds to this: I asked, he 1s saying, Does he know this? And how so, if he is aware and has knowledge of them, living in sin as they are and established in such prosperity? For ages they possessed wealth: they remained wealthy, no one robbing them of their prosperity. And I said, Surely it is in vain that I kept my heart righteous (v. 13): I wondered if it was therefore perhaps in vain and to no point that I devoted my thinking to attending to righteousness. Symmachus: “I was perhaps aware, therefore, that it was in vain that I purified my heart.” Everywhere, as here too, he uses J said for “I wondered,” since the one who wonders within himself is like someone expressing his thoughts to himself. J washed my hands among the innocent: | wasted the effort of sharing with the innocent and being guiltless of all mistakes (there was mention, remember, in Psalms 26 and 58 that by “I washed” he brings out sharing).? Why did I wonder this? | Scourg-

2. Cf. Pss 26:6; 58:10, where in fact the washing of hands, plausibly, denotes rejection of sharing.

966 THEODORVS MOPSVESTENVS

at ¢: ; % * ¢ ? Pe, y ¥ $ cs * *

144, Kai eysvouny wsusoteympsves OAny Thy Auéoay. “Ort édpmv enav%%# Tov det ev paortiew.

ae A ¥ em 2 s > He ee ed % F ‘ ; % ; & ” rs ;

. ”Kai $ “6gy . fe wo yempmtzs. © up ee # ate 3Kal oodrsyzousvos pe f os —xa)3° 14%, crheyyd: woufee sis atag Luupayos exzatov Soloov, kai waomep eis tovto é6pOpicwv — eis TO éAéyyeoOa &éd 4 ots yMaptov Kai paoticecbat" ovtTw yap det dteréAovy TavTa iTopevev.

“i or «> Sf ef a & # ; an : ry ¥ 4 % % * ; 3 xf me nt

15®, Ki freyov Avayhsoun: ouras. [oAAaKis 0€ onow édoyiCdjoy Ott paAAov éxetvo WpocnKev évvoetv te Kai eye’ TO yap AvayAcous: obtMs, avTi Tov pahAov tovTo Aoytcacbat Kai eiwetv Taya wpooyKel, —- GaoTEp ‘yap

ome, 0%, % ~™ & rm # é x % BF %, EdtO Senyjcouat % : %gyowoeéwi% om Kai %déyew. TO &hzyov, oltws Kai Tov évvoeiv oe cc ¥ % ’ + x om, $

10 Hoiov obv as adnOéarepov Tdya 6 ob deiv rAoyiheoOat;

if ' % , ton e < ° ae

15>, "80h 7% yeve% tay vidv cov jouvbetqxas. “Ort Taya tas covOijKas TpOs TO ‘yévos TO Hpérepov, Tas woos Huas, ovs tH Oubéoe ev viav TaEEt éyew n&twoev, rautas éhvoev. Ard yap tis cuvOykns etwev to jAouvléve-

* = & % % e oy e% a # *% Fon # # % ce & % # “46, TOVTEOTW TapeAvoas Tas pds Huas ouvOyKas’ ov yap ws WoAAOi TO

ee 8 e % @ % # r ry Fs ”

1b Keqevov ovx eidotes Kai Erepov tt vopivavtes ypawdes pious éppnveav piaddov averAacay.

Liupayos Kai dveroySouny excyvdvas, ¥ 164, % Kat amSréraBov * |, ¥tod-yvdiver ty som a % ” % Pow ¥

avtt tod ~YaeNaBov rode Oetv eidévat Te Kai ppoveiv wept TY TapdYTeW padrdov. Horwy;

149, "Ore — paorEw: P, fol. 28v: Vy fol. 17. 1-2 énavrdv| éavroy PV, 14°, Luppayos — tropévev: P, fol. 249; V. fol. 17%; Vat. 1449, fol. 189; Para-

phrasis (p. 489. 3 Ltpnayos supplevi. 154. flohdauts — hoyiCeoGar.; P, fol. 849°; V, fol. 18; Cord, p. 504 9 Y pyow am. PV 10 woiov — AoyiCecbat om. Cord.

15>, "Ort raya -~ dvérhacav: P, fol. 940°: V. fol. 18, [2-14 Paraphrasis ,(p.net -¥% % ars ? ~npas oecuvllixas, Booms gk ipas & dei 8 évBrabee ywrev~ 487): ° Tovréor: rapedvoas tas xpos rob Eyew may wav,

16°, Zippayos ~ wolwv: P, fol. 249%; V, fol, 18.

A® (4° (p. 360, 18-10): ..uidebam me sub adfliclionis continuo uerbere conslitutum, 14) (p. 368, 15-19): Simmachus dicit Kt castigatio mea per omnem mainiinum, quasi propler hoe matutinus adsurgerem ul peccata mea eotidie praesens ultio castigaret., 11-14 (p. 368, 22-27): Cul dispossuisti forte. Pacta, inguid, quae cum genere nostro ac nobiscum, quos in locum fillorum affectu patrio recipisti, desoluta sunt. Nam ex more placiti et conuentionis dixil dispossuisti, id est Pactum, quod statueras, dissoluisti. 16" (p. 368, 28-369, 2): Td est existimitbam me inter haee diuersa et aduersa quid tenendum esset rationis iudicio praeuidere.

PSALM 73 967 ing was my lot all day long (v. 14): because I saw myself suffering scourging unceasingly. And in the morning my testing. Symmachus: “And being tested every morning,” as if I got up for this purpose, to be tested and scourged by those who sinned—hence my continuing unceasingly to suffer this.

If I had said, I shall give this version of things (v. 15): often I wondered if I should rather form this idea and speak it (by J shall give this version of things meaning, I should perhaps rather think and say this). In other words, just as I had said, so too I shall give a version refers to pondering and saying. So what is it, then, that is perhaps more truthful but should not be considered? Lo, you would have been faithless to the generation of

your children: that perhaps the treaties with our race, with us whom he vouchsafed to hold affectionately as children, he abrogated. He said been faithless in reference to the treaty—that is, You abolished the treaties with us—not, as is the case with many, who were unaware of the contents and had a different idea, and came up rather with old wives’ tales by way of interpretation.° I came to the realization (v. 16). Symmachus: “I gave thought to the way to recognize’’—that is, I formed this impression of what should be known and considered regarding the present situation. What sort of situation? | This is

particularly unclear. . |

3. The Antiochene text reads the verb in the second person, which makes this final remark

968 THEODORVS MOPSVESTENVS 16>, Totto zdnos éotiv evamev uov. “Ort tas pév ovvOjxas oix éduceE % % + os % & on *, ® e * Tas Wpos nuas, Ta’Ta ce voy a TWaoyw Kai ev ois e€erdQouat Kdmev pot

%x

kat OrAdfw éxnyayev.

174, “Ew; 90 sicth4w sig vo &y.asthovoy co Osod. Avti too Ov duyPau > - $ # $ cad * * on $ # ay * % om vexy, ovy woTte ev GAdfeaw eEeralerOa Kai cupmopais det, — omep €aTL 9

~ % ¥ % $ bs % * f 2 % é $ os , Be % 2 $ & ~ oy % #

tov tas ovvOnxas diaavtos, - - d\Ad Méypis av eis th eyexoThbisy we Tadw

elaayayys, avti tov Méypis av émavaydyns eis tiv yi tis érayyeAlas

%8 g * ay %y > # Seo & ~ ‘ ¥

¥ % % on Re $ % & $F zg ¥ x

Kai TOV aylov ToTov’ iva ety Ott ECiodEes pe wavtes Kai ta viv Odds egTl wos Kaipov éweveyOeioa, 1 wépus eEet tH eloodev pou tiv eis THY

viv THS ewayyeMas wivTas ecopevyy. : 10

* * ae an ¥ e a a8 f $ .

17, Kat ouvé sig tx Eoyata xdtév. Tére dyropat Kai tovtwv Ta TéAN eis TE WOTE, Apa Tote avtois ta tijs evOyvias Kai Ta THs adwKias awoBHoerat.

, ‘ a \, ae f * me 3 * ons

% “% *% ¥ ¥ > on

184, Why ba cae Soksstates xdtdv Bou axbirots xaxd. Ad yap Thy KaKiav auT@V Kai THY Tavoupyiav, puptots avbrovs wepipadeis KaKots.

. r # $ * str bd he > FS # -

18>, KareBares xuvovs ev tH Exaslivas. EorapOévras cai peyada ppovIOaVTaS ao Tis elirpuylas KataoTdeets Kai KaOeNels.

exe e ¥ ; ¥ % g y @ & ; * % % Fy " #

xPdEd 3 CF % % ae bl A % , * oo aed xy ? % s & 198, Hs éyevovro sig toxumow gama; “Qore rd évavtiov pe Gavpd-

Cel oTrws aipvidims zi; wohkAv wepieotyour Thy tehuasw, év Boayeta TH pony woAAnv deEduevot tyy perapodyy.

16, "Ort tas — émnyayev: P, fol. 950; V, fol. 18: Vat. 1488, fol. 182 Ginon.). 128, “Apri rot — éovonevyv: P, fol. 250: V, fol. 18%,

17>, Tére — awoBnoera: P, fol. 250; V, fol. 18°; Vat. 1492, fol. 182° (anon.). IS®. Ara yap — waxots: P, fol, 350°; V, fol. 18°; Vat. 1492, fol. 189° (anon.):

Paraphrasis (p. 488). . 18>, ’Craplévras — xcafedXxcis: P, fol. 250°: V. fol. 18%: Vat. 1429, fol. 184% (anon.); Paraphrasis (p. 485). 16 xkararwapeis cat xaGdésows PV.

(anon.); Cord, p. 505-506. |

19°. "Ooere +6 évavriov — peraBodyv: P. fol. 850°: V, fol. 18»: Vat. 1499, fol. 182v

Ae® 16> (p, 369, 4-7): ... discernere utrum... pacta quae nobiscum desolula fe-

ceral; boc itaque deiudicare et laboris et dificultatis est maxime. 7-9 (p, 369, 8-12): ld est Donec me in ferram repromisionis et locum sanctum redueas: quod eum feceris, omnis tribulatio cum omni cogitationum uarietate cessabit. 17> (p. 369, 13-16): Tune certissime peruidebo qui iniquitatis eorum ausus, qui affluentiam rerum omnium, quae insolentes eos fecerat, finis excipiat. Is* (p. 369, 17-19): Versutiam eorum alque nequitiam impunitam esse noluisti. 1% (p. 369, 94-370, 1): Stupor, inquit, meus, quo felicitatem eorum ante mua-

bar, subito est in contrarium motatus, ut desolutionem eorum ac miserias uelul attonitus aspiciam quae illis breuiter tempore conligerunt,

PSALM 73 969 hardship for me: that while he did not annul the treaties with us, the things I now suffer and am exposed to he inflicted on me as hardship and tribulation. Until I entered God's sanctuary (v. 17): that is, not interminably, not so as to be ever exposed to tribulations and misfortunes (which is the effect of the one canceling the treaties), but, Until you lead me again into the sanctuary— that is, Until you bring me back to the land of promise and the holy place; as if to say, You will definitely bring me in, and the present situation 1s a trial imposed for a time, which will reach its end with my entry into the land of promise that is definitely coming. May I understand their fate: I shall then see also how their fortunes are concluded, whether their prosperity and their evildoing will ever disappear. But you put troubles in their way on account of their deceitful acts (v. 18): on account of their malice and evildoing you enveloped them in countless troubles. You brought them down by lifting them up: when they were conceited and carried away with their prosperity, you brought them down and humbled them. How did they meet with desolation all of a sudden? (v. 19). The result

by contrast was that I was amazed how they suddenly encountered great desolation, undergoing a great change in a flash. | They failed; they were

970 THEODORVS MOPSVESTENVS 19>-20%, “E¢edimov, anddovto Ok Thy avoulay xbtév aoet éviavioy éZeyerpop.évou. Kara xowot to Hs aidviciov jpnuwOnoav; arwdovro, ws pydev evurrviou dladAarrev avtrev thy edapaylav. [avra pév obv évapyij Tijs Detas ypapys Ta wWapadetypata, padktata 0é toito. Towito yap To tvbnnov, pav~ 5 ta ov pev mpds Bpayd thy woynv, ef O€ Tts aidbvidiov CravaotHoee Tov Kabeddovta wavra OwdeduTat Kai ovdéev bpéaTyKev, pOvy O& pévet H TO SoKeElv TE

éwpaxévat nunun, Ovtw pyoi Kai 4 TovTwv edmpayla éotal, pavraciay Eyoved povov, aidpvidiws é arroAupevyv ws andév Eyew Achbavov Tob wpdyparos.

20, Kupus, év tH modest cou thy cixdva xitév sZoudeveacas. Kal ev 1 10 An’ Yrakua evrpayouvraw punpovedwv yoi Mévro. ye tv elxdvi drxmopebstan

zvYownxo;, — tovréatw ev eixdvi kai ypadh oyfpa povov éotiv 6 avOpeToS, CoKav pev TAouteiv kai Oyoaupicew, pera Boayd 0& amv pév, atoAavwv dé ovdevds, — ovTa KavTatOa dAEyet “Ev tH wOde. 0b Hyot, TovTéoTt Oa THY onv woAdw, Uwéep Tot éxelvyy wadw oixodounOjvae Kai wadw rpas

15 gvativat, eis ovdév wepiotices TovTwy thy doKotaav avrots eixdva mpocetvat Kai TO oynua. Eixovz dé éxadecev cixdtws, ws weds GAtyov pev paivopeva, atrodAvpevev Oé voTEpov.

21. "Or: eexadOn 4 xxpdla pov, uxt of veooot pov Aaa Iacav. “Ore vedpous Tous Aoytopous KaAei éreornpyvapeOa toAayou, Kai Ti aitiav 0 cipijxapev. Cyo pévrot pyaiv ovdév émtotduevos tovTwv, 6tt éoTa jidvov éwi tots wapotow évebupovunv Kai c€exawdpny tiv diavoww, Ovodopev det éwi th éxelvav evmpayia nAAowpyy te Kai peteBadrdunv tos AoyepOUSs, viv pev Tatra, viv dé éxeiva Aoyihopuevos. 111 Ps. XXXVI, 7 ef. in ps. XXXVI, 8 (p, 235) et Tusovorervs (1499 B 11-19). 19>-20%. Kard xowot — wpa@ynaros: P, fol. 250°; V, fol. 19: Vat. 1499, fol, 139°

(anon.). 4 ypapis] apyfs 1492 =D axpas Boayd om, 1429 200, Kai év r@ — vorrepov: P, fol. 241; V, fol. 19; Cord, p. 506-507. 13-16 rov-

reati — oyipe affert Paraphrasis (p. 488), 14 «ai om, PV. 21. “Ort veppots — Aoyépnevos: P, fol. Bl: V, fel 19”; Vat. 1493, fol. 13av (anon.); Cord, p. 507. 19 xadetv PV Ya yAAotodnyy PV dkdowpyv Cord.

A® 19-209 (p. 370, 2-11): Quomodo subito perierunt, ita ut nihil amplius prosperitas eorum,— quam id quod somnio ostenditur habuisse uideatur, nihilque ex his quae uidit praeter inanem memoriam retinet, — ita, inquit, et ini (p. 371, 9-13): Id est, ut reditus meus stuporem uidentibus faceret, stupor uero alque admiratio eorum qui me intuebantur, mihi proficeret ad honorem.

PSALM 73 973 was brought to nothing and was ignorant (v. 22). Symmachus: “I was without understanding or knowledge’—that is, I arrived at no grasp of it, as if to say, Realizing nothing of what I should. J was like a brute beast before you: in comparison I was no different from cattle before you, grasping nothing of your plans or your wishes or the way your arrange things, just as cattle likewise do not understand your thoughts and intentions. I am ever with you (v. 23): proof of my grasping nothing of the arrange-

ments made by you is my having many and varied thoughts and often despairing of salvation and of returning, and of being with you once again (saying this according to the Jewish idea that God lived on Mount Sion). You held my right hand (by analogy with people holding them by the hand and leading them from the midst of those detaining them, and thus dragging them away). You drew me in this fashion, he is saying, as though clutching my hand. Jn your counsel you guided me (v. 24): by your counsel—that is, by your understanding—you guided me to the very land of promise. And sup-

ported me with glory: you drew me to yourself and led me back with great marvels, as though also winning me great glory from the affair, with everyone struck by what was done for me. |

974 THEODORVS MOPSVESTENVS 25. Th yao wos omaoyer ev tH o10mvG, ext mx9% Gov tt ADEAnex ent tH yas: Th yap érepov éywv eGityca Aapetvy iy fy TO o80x@ A Erb THs Y%:, i) Touro; Ov yap Ceirev, TO pev 29 TH GIE2VH TH ITZZE. Wpoovelnat BovdnGets, TO O€ Eul THs YAs TO ZVEAnoz, AAA KaTa KOWoU Kal TO 5 ondoyer kai TO A9EAGS%, avtt tod Oure Eyw Tt GAAO TovTOU TWapaTANouoy,

ovte Gyt@ ob jidvov Ext THs ys, GAN ovdE BV TO 992210" OVTwW Mot Kal tiv €Kel KTHMAT@VY TOTO TYyYLTEpoV TO Got Guvetva. “Evds dé Ovros, Soxotca Ouipects cuvyfws yeyévytat, Kaos ev TO VP YraApe axpiBéeotEepov wepi TouTou émreonanvapeda.

10 269. “Kzddurey 7 ZUNE ¥.9 web A Gkoe pov, & Ocos THs LEE w.0U. Tovrou yoiv xai éwebujgjoa, TOU oe Gpav Kai peta cov elvat wavToTeE Tot

cnod Oeordtov. Te yap 4 O25 vis nxgdize uo. dvti tot 4 Oss por Aéyet, cuvyflas card toi pépovs TO bAOV Kadéoas.

26), Kat A sets uov 6 Oxo; sig tov ziéva, To Képdos pou to &&at15 perov cai ayafoy avtos ef * touTou ovv éwebupnoa, ovdév [oov ToUTOU KpIvey Karov. 278, “Orn iWod of pasoivovtes Exutods And Gon anododvex. Kai yap door adioravtal cou Kai paxpav ywovra tH O1walléme, obdEV ETEpov 1) THY aTTOAeuv exe yovTat.

8 loeum ps. LEE non inueni: ef. p. 464 (in ps. LV. 7).

25. Ti yap érepov — éreanpyvapeba: P, fol. 258: Vy fol. 20: Cord, p. 509. Q-3 4 éxl ris -yils ~- ovpave owt, Gord S-4 ro pev.. To 66 PV 3b ordpyew PV 7 déavros PY,

26°, Tovrov yotiv xadeocas: P, fol. 292; V, fol. 20°; Cord, p. 509, {1 +rosro PY, 260. To xépdos — cardav: P, fol. 959; V, fol. 20%; Vat. 1492, fol. 183. 15 ef]

av27%,ety 1492. | Kai yap - éxdéyovrar: P, fol. 259°; V. fol. 80"; Vat. 1422, fol. 133 (anon.).

Ae 3-7 (p. 371, 15-19): Ac si diceret Neque habeo amplius neque pelo, von

solum super terram uerum neque in eaelo, excepto hoc nisi ut tecum semper sim. 12-18 (QD. 371, 20-21): Ae si dicerel Deus meus, a parte totum indicans. 26 (p. 372, 1-4): ...ad quem omnis disiderii tendit intentio, cui nihil bonorum

omnium ualeat exaequari. 27° (p. 372, 6-9): ..uideo enim eos qui a tuo (tua ms) amore discendunt... perditioni proximos fieri, ad uiciniam mortis accedere.

PSALM 73 975 After all, what is there for me in heaven, and what have I wanted on earth beyond you? (v. 25). What else was there for me to seek to receive than this, either in heaven or on earth? He did not make a distinction, note, by intending to attribute is to one in heaven, and wanted to one on earth; instead, he speaks of is and wanted in general—in other words, Neither do I have anything else like this, nor do I seek it either on earth or in heaven. Understanding you is thus more precious to me than possessions there. When only one thing is involved, the apparent distinction often occurs, as we indi-

cated more precisely on this matter in Psalm 53.* My heart failed, and my flesh, God of my heart (v. 26): this at least I also longed for, seeing you and being with you, my master, forever (God of my heart meaning “my God,” from his habit of referring to the whole by the part). God my portion forever:

you are the benefit and good that I desire; this I long for, judging no other good to be its equal.

_ Because, behold, those keeping their distance from you will perish (v. 27): all who withdraw from you and are distant in their affections incur nothing other than destruction. | You destroyed everyone who was unfaithful to

4. Devreesse thinks that Theodore may have in mind, rather, his comments on Ps 56:6.

976 THEODORVS MOPSVESTENVS 27>, “EgwAcQpsuezs maveTx tov noovelouts and sou. Mavra yap adurtdHevov Gov Kai eicwdots Tpogeyew ovdrAdnEevoy Wpocpotaty TYyLMpla TWeptPaAXels, TO99E90NT% elpyK@S TOV dO THS TWept arroy Cudécews EEurrauevoy

Kai eidwots EauTéov Tpoovepnovta, ev Ta€er fev yuvatKos woAAayod Ti TOV WIOTWY Kal OiKEtwY CUVILyery)Y, Topvetay Cé KaA@V THY amo THs Twepi 5

tov Oeov duabéevews ciaipeaw. Kai todto evpot av tis cadéutepov tape TT TeGexuja. Pygi yap OUTUS k rat ey eveTs 2OYOE Kustov TEOs Le REVO

Yis avOownou, dbo yuvatnss now Quyncéoes untobs wdc, — play KuA@v pntépa tHy cuvayoryny tev ‘lovcatwy éxito atto curyOpotrpever Té 7Wpdtepov, Ovo 06 Buyatépas abtis tas t duAas Kai Tas CUO peTa THY Cutipe- 10 CW, WOTEP ATO paTPOS THS Geverywyis caoteyGevtav TeV VoTEpov, Ep’

wv Kai THY eis CUO Cupeow Tol AGCon yevéoba cuveBy. Eira bvewiras autots Ta tv Aiyont@, ws EKTOTE UUTOUS OikKEWOUMEVOS Kai THY GuvaywyTy QUTOV @TavEeL TpOS yaptov Kotwwviay Aapav, TH TWapapoAN Kai THY éavTot

crabeow pe oves enpawov Kai Ti eKelvev dyvapoouryY, — een peyaAy pev V5 avopos Kai yvyota W mpos yuvaiKa Cubeots, peydAy 0b Tapavopla TO avepos aberioa yapov, —"O1Ax 4 messbutign x4) ODEs Hh vewrepx: zxt byévovte wot, “4b Evexov viovs zat Yuyurdoacs unl tx Ovaenara auTGy, Mawdosm 4 ‘ODAa, nat ‘lesoucadhu. 4 'ODMGs. Kai elrrov Ort kai érexvoTroujoay €& épod, TouTéaTW OTL TH Eun viketooe eis wAHMos erecwKav, emwayer Wat eemds- 2 veusev 4 OA% an 34.0%, dvewioas te Cia wAetOvweY Tois Tev CéKa pLA@V

thy avéBeav, éEys myot Kat cidev 4 28shon xoT%s 4 OVS, wat Oéplsisey thy Exthecw 2iT%¢ Snes aUThY, eal Thy TOpvelay aUTHs Oneo Thy Woeavetxy THs Ades LITE 2 282, 'Euot Si 7b MOGTADAREGNG, TO Osg xyahov got. Ata TovTo Tolvuv % ereon tO abicracGal vov togovTev attiov -yiverat KaKk@v, TeOTYLOTEpOV

aravrov eivat AoyRona to cuvydOa Kai ovveival wor. 7-8 Baech, XA, 1 i7-foo ve 4; ef supraop, 28-288 828i 5 22-2b v. 11. 295. flavra yap ~ aeedpys atras: P, fol. 2a2v; Vy fol. 20v-81: Cord, p. dtd, 3 wepiparers Gord 3-4 Paraphrasis (p. 489): flopvevovra wadu tov aqguardpevor avrot Kat tov eid@Aois rpoweyuvta Aéyer 6 Otaipeoty des, Gord,

28". Ara roiro — cvveivar gor: |’, fol. 298; V, fol. 26; Cord, p. 510. 26 radosrov PY.

Ae 3-4 (p. 372, 10-12}: Fornicatorem autem dieit eum, qui affectum Deo debitum pracuaricationis uitio idulis mancipaull. 2s® (p. 379, 14-16): Ob hoe ilaque, quoniam discensionem a te factam mala omnia consequuntur, coniungi tibi ambio tecumque uotis expostulo.

PSALM 73 977 you: you will invest with most severe retribution everyone who withdraws from you and is bent on attending to idols (calling unfaithful those who fail in affection for him and devote themselves to idols, in many places casting the assembly of his own faithful in the role of a wife, speaking of rupture in affection for God as infidelity). You would find this more clearly in Ezekiel, where it says, “The word of the Lord came to me in these terms: Mortal, there were two women, daughters of one mother,” by “one mother” referring to the assembly of the Jews formerly assembled as one, and by “two daughters” to the ten tribes and the two after the division, as though born later from the assembly as mother, when the division of the people into two took place. He then reproached them with the events in Egypt, as though claiming them from that time as his own and admitting their assembly into a union like that of marriage, by the comparison emphasizing his affection and their ingratitude, since the husband had a deep and genuine affection for the wife, but grave lawlessness annulled the marriage with a husband. “The elder was Oholah, and the younger was Oholibah; they became mine, and they bore sons and daughters; as to their names, Oholah is Samaria, and Oholibah is Jerusalem.” After saying, They had children by me—that is, through my relationship they grew into a vast number—he goes on, “Oholah was unfaithful to me.” Having reproached in many ways the people of the ten tribes for their impiety, he proceeds to say, “Her sister Oholibah saw this and became more corrupt than she, her infidelity exceeding that of her sister.” For me, on the contrary, it is good to cleave to God (v. 28): so since

withdrawing from you proves to be the cause of such awful troubles, I believe that association with you and being in your company is preferable to everything. | Jo put my hope in the Lord: to have hope in you and receive

5. Ezek 23:1-—5, 11.

978 THEODORVS MOPSVESTENVS 88>. Tidecbar év tH Kuplo thy ernida pov. Toi éwi oe tHv Amida éyew kai mapa cov wav 6 tt Kadov éxdéyeo Gai.

Q8e, Tod eayysthat ps masag tas atvéoete cou év tals muAas TH¢ Quyarpds Lidv. Kai rio divers robs duvous cai Tas evyapiotias vrep wv 5 evepyerouucba amodiwddvar cot év TH lepovradnu ‘yevouévous, ws éxet Kat évros To) Qeod Kai mpootenévov tovs éxet yryvopévous. Eipytar 0é Kai év

we e # y % ¥ ‘ om

t@ 0° brit Ovyarépa Ltov thy wodw Karel.

PSALMVS LXXIII Tév MaxxaBatov évraida Oupyetra tas ouppopas, ws av éxewov eyov10 twv td Te péyeOos TaV TéTE WepieydvTwY aUTOUS KaKwv, Kal anahharyijvat tov Gedv éni trovrows a&tovvrwv.

19, “Iva ct, 6 Ozd¢, axaom sic véd06; Ouvn éri pépyrews TO “Iva tl, GdAAG

Stawopobvros’ Kai yap avvnbes totto TH apodity Td “Iva ci. Kéypnrat wevtot avt@ GuveyGs, obY awAGs, GAN’ ij More OetEat Ott €oTt TLs aitta TOV

16 yaderav awdvrev adydos Tois dvOpérois, kal oby amAGs Tots BapuTépors

Hpas wepinintew €G xaxois 6 Qeds. Tis odv dpa pyolv 4 aitia, ce qv ouTws Huds awéBades; —~ éx petadopas tev adrwloupévev os picovat, Kal ov wpoctenévev ovde eyyhew ovy ywpouvTwv. 3 in [X, 15 (p. 538, 30-31)

28>, Tod éxi oe — éxdéyerOa: P, fol. 953; V, tol. 21. Qxe Kai rd dinvexdis — wadeT: P, fol. 253; V, fol. 21; Cord. p. 510-511. 4 duvexés PV —s-5s-yevondvavs] eddtaxpirov xai onovdaias detypa yrepns éoriv add. Cord. Argumentum Tév MaxxeBalwv — dEwivrev: P, fol. 253%; V, fol. 93; Vat. 1422,

fol. 1338”; Ambros. C 98 sup., fol. 148%; Cord, p. 529; ef. L (p. 517): "€« xpoawwou tov MaxxaBaioy... deopévev dradharyijs.

12, Ouvx éxi — evyywpoivrev: P, ful. 254; V, fol. 22; Vat. 1492, fol. 183"; Cord,

p. 529. 14 7 om. 1422 Cord 16 ody on. 1499. Ae 28> (p. 373, 17-19); De futura bonorum perceptione securus, praesentem

statum rerum expectalione consolabor. 28¢ (p. 379, 91-94): Filiam Hierusalem dicit, in qua efficaior Jaudationum oblatio credebatur et gralior pro praesentia Dei ibi semper habitantis. Argumentum ps. LXXITI (p. 872, 25-28):

Machabeorum in hoe psaimo pericula diseribuntur, alque ex persona eorum

. tam aduersurum, quae passi sunt, narratur magnitudo, quam a Deo solutio postalatur. 12-13 (p. 379, 29-30): Non est uox querellae, sed inquisitionis (iniq — ms),

PSALM 74 979 from you every good. So as to sing all your praises in the gates of the daughter of Sion: constantly rendering to you the hymns of praise and thanksgiving for benefits received when we are in Jerusalem, since God is there and makes his approach to those who are there. Now, there was mention in Psalm 9 that he refers to the city as “daughter of Sion.”

, PSALM 74 Here he recounts the misfortunes of the Maccabees, as though it were they telling of the magnitude of the troubles besetting them at that time, and in that situation begging God for relief. Why, O God, did you reject us forever? (v. 1). The term Why is not of one of reproach but of bewilderment, the author being in the habit of using it. His frequent use of it, however, is not without point: it is to bring out that a cause of all the hardships is unclear to human beings, and God does not allow us to fall foul of very severe troubles without a purpose. So he is saying, What is the reason for your rejection of us this way (by analogy with people rejecting those they hate, and not approaching them or allowing them near)? | Your anger was vented on sheep

6. Cf. Ps 9:14.

980 THEODORVS MOPSVESTENVS 15, “Qoyishy, 6 fuv.ds cou emt RPOUATA vOURs Gov; ECriceonjpavra npiy

kai évépwbt Ort mohAayot Ti Gpyiv éexcrernpypeves Aéyet TiV wapata~ aw tov Bupov* Aéyet pev ovv Kai ddcapdpus Tov Oupdv 6pyiy Kai Thy 6pyiV

Oupov. Eott 0€ cat Grov tetnpypéves tiv épyiy atti réyer THY Tapdtaow, ws Gupot Kupiws dvtos Tis KWwi}cEws’ ToiTO yoov Kavtaiba Seixvugt 5

da Tob Qoyisth & Yves cov. Aéyer yap ort Mapérewes Tov xaO’ hpev cov Gupov, Kai éréuewas éwi wokt Oupovpevos tiuiv tots mpoBdtots Tis offs

vopijs, iva ety Ous atirds éroipawes det xai épeves ppovtilwy te jpav Kai dtoKeav ta Kab’ Hpas.

2% Meyqnclac. ch: GIVLYOYAS TO, he buthow a xozig. Kai év TO yey’ 10 Yrakuo ta cata tovs MaxxaBatous X\éeyov pépvyta tev TaAdaiev TeV Kat’

Atyurrov, cdvraida épotws. Mviclari gnow ipav THs suvayayie Gov, Ort aUTOS TvVHHYaYES Olea TUppevous KATA ywopav TOTE, ws EiKdS, Kal CovAEtoy-

tas. Kad@s 0€ th txviom, émedimep oi Krédpevol tt did Kapdrev del Tas KTHOES EavTOis TepmowtvTal’ ovTw yap Kai 6 Oeds woddois Tots Bad- 15

pacw apedwv adtovs tis tév Aiyurtiov kataduvactetas iStovs darédpyvev. 2), "Edutpas@ £2763q “anpovoutz; sav. Td EAUTEOGH TH CVW CUVATTAL,

toutéote Myichyt, THs suvnywyts 99, hg suthow an xpyFs, Ehutomou e283@ xdapovoulzs cou, — otirw Ayer Kal Avipmpayos OF; Qureaca sxqntom

ahagouyinxs soy. VarouvyoOnti pynow ores pév ipds ovvipyayes cal sxzho, 20 Omws dé awaddd§as tev TéTe KaTeyOvTow KaKav idtav Iwas eoujow Bast Agtav Kai idtav KAypovopiav, —~ dvti to’ wowep éEatperdv cov Kina Kal

eSapetos tH of Bavrela mpooijxovtas Ca tis Tepl Has cov mpovoias scapes arépyvas. “Ort yap tiv paBdov éxi tis Bactielas Aéye Exicestpavtat piv Kai érépwbt Kat padiota ev TH pO’ Yradug, aapas airs ré- % L-2 ef. in ps. XXIX. 6 (p. (36) LX VILL, 25" (p. 456) 1-11 ef. p. 270) 25-491, 3 ef. in ps. XLIV, 7) (p. 288).

{). "Emoeoipavra —~ xa’ ypds: P, fol. 244: V, fol. 22; Cord, p. 580. 2-3 Paraphrasis (p. O17): Znpaiver thy wapdaraciw tot Bupot 3. ofv om. PY 7 carom, PY S éroiaves Cord, =. Kat év t@ pry’ — dxegyvev: P. fol. 264": Vy, fol. 92; Vat. 1492, fol. 133°:

Cord, p. 530. 2 ort om, PV [422 13 yapas Gord 16 rev om. 1428 Cord. 2). 16 Avtpacw -- rapaweoews: P, fol. 254; Ve fol. 28°, 20-491. 3 bropvieOnc — xapavéoews affer? Cord, p. 5381 (anon.) 23 of om. Cord.

Ae 2-3 (p, 372, 31-33): Continuationem indignationis furorem appellat. 2" (p. 372, 34-373, 9): Et in xi tertio psalmo, cum de Machabeis loqueretur, gesto-

rum in Egipto mentionem fecit; et nune idem faciens dicit Memor esto nostri, quos errantes et dispersos in regione Egipti congregasti. Bene autem ait quam possidisti, ut in nomine posessionis suscitaret maiorem affeetum; solemus enim ea plus dilegire quae proprio et studiosso labore quessiuimus.

PSALM 74 981 of your pasture. It was indicated by us elsewhere as well that in many places he speaks more deliberately of wrath as the display of anger; sometimes he speaks indiscriminately of anger as wrath or of wrath as anger. But at other times he deliberately calls the visible display itself wrath when there is a real emotion of anger, as is exemplified here with Your anger was vented, his meaning being, You intensified your anger against us, and for a long time persisted in being angry with us sheep of your pasture; as if to say, Though you always shepherded us and kept showing us consideration and managing our affairs. Remember your congregation, which you acquired from the beginning (v. 2). He made mention also in Psalm 44 on the Maccabees of olden times in Egypt,’ and likewise here. Remember your congregation, he 1s saying, because at that time you personally assembled them when scattered through-

out the land, in all probability, and enslaved. You acquired was well put, since owners get ownership of their possessions by means of hard work; God likewise with many marvels removed them from the power of the Egyptians

and made them his own. You redeemed with a rod your inheritance. The term You redeemed goes with the above—that is, Remember your congregation, which you acquired from the beginning, you redeemed with a rod your inheritance, as Symmachus also says, “Whom you redeemed with a scepter of your allotment.” Recall, he is saying, how you gathered and acquired us, how you freed us from the troubles besetting us and made us your own kingdom and your own inheritance; as if to say, You clearly made us, as it were,

your own special possession and specially associated with your kingship through your providence for us. The fact that he speaks of a rod in connection with kingship, of course, has been mentioned by us in other places as well, and especially in Psalm 45,’ a clear statement of the same thing | by

1. Cf. Ps 44:1. 2. Cf. Ps 45:6.

982 THEODORVS MOPSVESTENVS YOvTOS €K peTapopas Tav Pauotéwv TeV Ta CKiWTpa peTaKeyeiptopeve * HAVTAYOU ‘yap El Tev ToloUTwWY TO OKITTpov KaAEl THY papdov, ws Kat evTavOa devewTa éx THs Lupyputyou Wwapaweoews.

2¢, “Ooog Miwv toics, 6 xzteaunvesug iv x76. Kai iryayes eis tovro 5 Tou Lv TO Opos, ev @ Kai avTos KaToetv édiaiwoas. Aéyet dé 671 AmadAdSas tev KareyovTwyv, t477GM nds Tots oikelois KatopOeanacw Kai idtous HduoTa jwapa wavras npas awéepyvas avbpwrous ev THCE TE TOTM EV oO Kal KaToueis, Eyer cet nef Eautov’ cwpatKMTEepov C& TY Tepl avTouUs Tpovewv peyiotyy ovcav évédnver.

10 B82, “Kragov tag yeroxs cou ent tao Smeongavias autéiv cig ték0s. Tynpyocat avrous brepypavevopnévous Kall’ npwv Kai peyadoppovotvtas ed ots TovauTa Kat tTyuKkatta nas oebyKkav Kaka, —~ €x petadopas Twv Tats yEepot

radvtev ols BovAovtat’ Kai yap amavtayov yeipa Deov thy evepyeayv aitol Kael etre emi Kad@ eite ert Kak yryvopevyv. Td 0é drs 1) aKoih Aovéia CecKvuow.

3b. “Qox erovapsicato 6 e/ob; tv tH aytw cou. Kat yap ov juxpa Ta wapa TovTev eis Huas yryvopeva. 4. Kat évexxu {DGINTA Ob pranilyTes Ge Ev scm THs goptas cou. Luppa-

yos Ky uscm tis suvayeyis cou. Kadws cé avtnv éoptiv éxdAevev are a Tov cuviovtas éoptagew Geo. Hod\dAd pycw a KaTeKxavyijoavTo Hpov ed ots Hokkyoay. 3 cuppayou am, Gord, Be. Kel ipyayes —~ évedryvev: P, fol. Bdv: V, fol. Bay, 3%, Tysopnocn — deixvuow: P, fol. 200; V, fol. 92°; Vat. 14489, fol. 193 Canen.). 10-12 ripwpyeat — cane affert Paraphrasis (py. 517) 12-15 é« weracopas — deixvvatr

Cord. p. 531 sub nominee THrovorerti [2 perapopis réGexe Cord Tay OM. 1492 13 mawvray — aravrayot) Tos qnaprdvoyras puoteyobvT@y” Kal yap anavrayy

Cord id yeyvonevyy des. 1422 TO 0& OTs) TODTO dé xa Cord. 3. Kai yap -- yeyvopeva: P, fol. 255 ef V, fol. 28° Ganon.); Parayphrasis (p. 518). 4. 2 VEpLy OS — qoiknouv: PP, fol. 205; V, fol. 22%: Paraphrasis (p. 518).

Ae 2¢ (p.373, 10-19): Adduxisti nos in hunc montem Sion, in quo tibi habitationem esse uoluisti... eo quod propria tirtule olim eos a malis abduxerit et quod pro omnibus hominibus uoluerit cos suos vocari atque unius eiusdemque loci sibi eos habilatione coniunxeril; per quae omnia speciali fulsse eos prouidentia eanprohatur, — 1f-12 (p. 873, 20-82): hlationem eorum tumoremque cordis, quo nos dispiciunt et malis innumeris adlerunt. 3 (p. 378, 24-95): Non sunt parua quae ad nos admisserunt. 19-21 (p. 373, 28-374, 3): Sollemnitatem sinagoygam uocauit, ab eo quod conuenientes in unum dies sollemnes Deo festosque celebra-

rent, Victoriae, inquit, successu, qua nos opraeserunt, in gloriam sunt elati.

PSALM 74 983 analogy with kings holding scepters; in fact, everywhere in such cases he refers by rod to the scepter, as emerges here as well with encouragement from Symmachus. This is Mount Sion, where you took up your dwelling: you led us to this mountain, Sion, where you thought fit to dwell in person. He means, After

freeing us from our captors, you acquired us by your own actions, and of all people you made us your own in this place where you dwell, keeping us always to yourself (in bodily language presenting the providence in their regard as the greatest possible). Lift your hands at their arrogance forever (v. 3): punish them for being arrogant in our regard and glorying in all their awful hostility to us (by analogy with people who strike with their hands those they choose, and by “hand of God” referring everywhere to his action directed either to good or to bad). The manner emerges from the following. All the malice that the foe practiced in your holy place: what was done by them was not insignificant. Those who hate you boasted in the middle of your festival (v. 4). Symmachus: “in the middle of your assembly.” He did well to call it a festival, since they came together to celebrate in God’s honor. What he means is, They made many boasts against us through the wrongs they had done. | The emblems they

984 THEODORVS MOPSVESTENVS 5. “EGsvro tx oaustz xotOy sapsta, xxi ox Eyvwsxy a sig thy EZodov

Snepive. “Eyer wév mod aid Tijs épjujvetas tiv CvaKodav To pytev. Aéyet 0é atto Atppayos caps, “EVevto 74 sqysta xotBv smohues Yvopron uxta thy sloodoy éxdvo. Emediy yap €0os iv tots tadaois, ef rod Tia Expatyoav WOM, ETL THS TUANS Ypdppata Cuayaparrew Thy éavT@v Tpod- 5

nyoplav é€upaivovta ws éviknoav te Kal EXapov tiv wdédw aiyydhwrov, ToAAdkts 0€ kai Twa @s onpeta Kai CUuBora éyxatamHyvUpEvot, - — ota 04 TONKA Kal aypt TiS Oetipo Crapévovra év UAC TOAEOY EaTW EebpEtv, — TOUTO OdV

Aéyet ‘Os kpatycavres av ta tTpdwaa Kai Ta cUuBora éextajpws pd THs mUANS EOnKav ws KpuTnoavTes, ws aiyuddwrov avtiv AaBovres. 10 G8, ‘Qe gv Sound Zbhuv xitvarg eféxobav rH: Qooxs xothc. Ovtrw Te autiy apeodos éxoplycav, os Kai Tas Tay oiknudétev Mbpas eZee KaTaKorte, woavel CvdAa tis ev vAaIS Tépvot dvayKatws Oia THY TaY avOpeTOV TEMVOMEVA YpeEtav.

6), “Emt vo xbvo év meeusr uxt Anzevensio uxtésonzav xuviv. Aa&ev- 15 THplov Aéyetae TO TeV ABoEdwY Gpyavoy, ois Tos Novus Craténvovow.

‘Eyovres ov pyow ev yepoiv Kai médexvy Kai ta Towira Spyava, waot KaTaypyodpevot KateBadov ta telyn. 44, “Evenmborony éy mug) to xywaavAcioy gov. [Tupi aapédwkay Tov vadv.

@), Eig cay yay sBsbyduoxy to sxhveux tod bvénatos cov. BéByAov ot 20 mwavtas TO axdbaptov Kadei, dAAG wokAayot Kai TO Kowdv, OvTWS év Tats a. “Eyer pev wodAny — AaBdvres: P, fol, 259%; V. fol. QB: Vat. 1499, fol, 133°;

Cord, p. 5382 (, Sb efypavaz motapobs “HOsp. Ta pév dédwxas veata wapa ouvijGaav, ta O& éxéoyes rapa THY plow, otov On TO TOU lopéddvov. H peév

oiv devrépa tév Bactedv pépvyta tov Baciéws Hoa lecdoipov tov éauvtob vidv mpds tov Aavid peta ToAkGv drootetAavros Oépwv, brép av tov ‘Adpatap éripwpyoato odddpa mpds avrov Trodepios Otaxetpevov. Lupts Batver dé mov kai &: éxetvov ws eixds péperOa T5 vdwp tov Topdavov * b0ev dard toi pepixod wotapol ‘Wiap. tov lopdavyy wvdpacev 6 mpodiytys. Ov‘ eddndrov pévrot viv iuiv, ode capes tobTO KabéornKev axpiBas, TIS apa 6 ‘Whdu, ré20s } ywpa, amd Tis éyyevopevys Tais 6vouacias Tév Te TOTeV Kai Tév wodewv évadhayiis, iv wadktota TOANi Kai Oidopov mpoBatvor 6

20 ypdvos eipyacaro.

168. Bf gos 4 hydow nal on sot 4 vbg. LuvybGs awd toi pepiKcoi émt to kaOodKdrepov éxBaive. Kai otdév Oavpactoév ei taiita werotjxas, airos Gv 6 tev tdvrev Secrdtns, Os Hépav Te Kai vUKTa KaTeTKEevacas. 18-14 IT Reg. VIII, 9-11.

1 drehOovres Gord Y &axas) €Oyxas Gord. 15*. “YSara — émippéovres: P, fol, 258; V, fol. 25°; Vat. 1422, fol. 135; Cord,

p. 037, 6 dvédwxas| déd@nas 149% ewxas Cord ro om. PV. 15".Ta pav — eipydoaro: P, fol. 258%: V, fol. 95-26; Cord, p. 537. ti +ré om. Cord 13 droorethavres Cord, 169. SuvnOGs — xateoxetacas: P, fol. 98°: V, fol. 26. Ae 158 (p. 377, 12-17): Aquarum in nobis in herimo copias praetitisti. Tor-

rentes autem dixit, ut subitos et praeter morem aquae cursus ostenderel, quod est proprie torrentum, qui non iugi meatu flunt, sed aquis pluialibus intumeseunt. 19-15 (p. 377, 91-94): Etham regio-est per quam meat Iordanus; cuius prouinciae rex fillum suum gratulatum cum muneribus ad Dauid missil, quia emulum eius rex extinxerit. 99-93 (p. 377, 25-98): Nihil mirum si haec in defensionem populi tui signa perfeceris. cuius potentia conditus, ordinatus inlustratusque hie mundus est.

PSALM 74 995 attacked and devastated the country. So he is saying, You gave him—that is, the Egyptian—as food for the Ethiopians, who invaded the land that was devoid of army and king, and consumed and devoured it. You cut openings for springs and torrents (v. 15): you supplied us with water when we were in the desert. By torrents he refers to the sudden appearance of the water, since he caused water that normally did not flow to appear simply for their needs, torrents being like that, not flowing normally but gushing out suddenly. You dried up rivers of Etham: whereas you provided some water in unaccustomed fashion, you checked other water in opposition to nature, like that of the Jordan. So the second book of Kings records that the king of Etham sent his son Joram to David with many gifts in return for his severely punishing Hadadezer, who was hostile to him. Now, it happens that the water of the Jordan probably flows somewhere through their territory—hence, by Etham the prophet is referring to the Jordan as by part to whole. It is not, however, completely clear to us now, nor did he give a precise presentation of what Etham is, place or district, as a result of the change that has occurred in the names of places and cities, so many and varied changes being due to the lapse of time.’ Yours is the day, and yours is the night (v. 16). As usual he proceeds from part to whole. It is not surprising if you did this, he is saying, being Lord of all, who created both day and night. | You brought light and sun to perfection:

7. At a loss again, the Lxx is content to transliterate the Hebrew ‘eythan, “constant,” leading Theodore to recognize the place name Hamath, as referred to in 2 Sam 8:9-11, where its King Toi and his son Joram are mentioned.

996 THEODORVS MOPSVESTENVS

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YOLEVOUS WS OU ‘Yevonevwv ToTé ToLOUTwV, Kai dwddetw to’ToU THepEévous

19, Téyv YayGv tGy meviteyv cou un emarnin ets téhos. Huo tov cv 415 : kai é€v cuupopais €Eeralopévev tomaons ApOnv. AnOyv a mepopats eFetatoneven jaypay mwoujons

208, "ExiBiebov sig thy dialjngy con. [péayes piv, pds ots deBov % % ¢ ¥avvebov. & kat ois + det > BonOyoev 200, “Om emdrnomrneny of sexoticpsvor THs Vic otneiy avousdy. [avorxei

Aeyouev del avti tol « wavtes >. Hyets otv @yow ot észotisusues THs YF, ay 7-8 Ve 10.

16>, Abras — épydSerfar: P. fol, Qs8~; V, fol. 26.

17", Kai xowés — ards: P, fol. 959: V, fol. 96"; Paraphrasis (p. 520). 17>, Avrés — eipydow: P, fol. 959; V. fol. 296°: Paraphrasis (p. 590). | 1S. ’€weidy — érapivers: P, fol. 259: V. fol. 26"; Cord, p. 539. 11 reBduevos

Cord 12 & wv) dé Cord,

198. Kat py rotros — AdBouev: P, fol. 99. V. fol, 96", 19°. “Hady — AyByv: P. fol. 259: V. fol. 26%. Pi, [poayes — muveOnu: P, fol. 259%: V, fol. 86%, 20). Havowxei — vymia: P, fol. 250%: V, fol. 96%-97,

Ae 9 (p. 378, 3): Subauditur congregationis tuae, 20% (p. 378, 17-20): ...conuerte in nos oeulos tuos, cum quibus testamenta pactaque feeisti, et quibus es iugiter defensum ire pullicitus. 20" (p. 378, 21-29): Omnes itaque nos Sine alicuius exceptione, qui inter alios homines tenebris quibusdam uilitatis et calamitatis Inuoluemur, habemus domus iniquitatibus plenas, id est sumus in adflictione et in miseris constituti et nemo nostrum expers mali est, non infans. non senex, non uilis quisque, non nobilis.

PSALM 74 997 you caused the sun to make the day dawn. You made all the ends of the earth

(v. 17): and in general it was you who created everything. You shaped the very summer and spring: it was you who also made the seasons. Remember this: a foe taunted the Lord, and a witless people challenged your name (v. 18). Since he had said above How long, O God, will the foe reproach us? Will the adversary challenge your name forever? he did well here to say Remember this—that is, the congregation for which you worked such marvelous wonders, for which you did such wonderful things: have regard to the foe’s taunts, claiming as they do in a way deserving of wrath that these things never happened, citing as proof of this the troubles now in force, and make clear through your now assisting us that they did happen. Do

not deliver to wild beasts a soul confessing to you (v. 19): do not do away with those in the habit of thanking you for what we receive. Do not forget the souls of your needy ones forever: do not consign us to oblivion, especially now that your people find themselves in misfortune.

Have regard for your covenant (v. 20): pay heed to us, whom you are fond of and to whom you ever agree to lend assistance. Because those in the land who have fallen into darkness were filled with iniquitous dealings. By without exception we mean “always’—that is, “everyone.”® So he is saying, We who have fallen into darkness; | as if to say, We who of all people are in

8. Is Theodore reading this term, Tavotkel, in his text?

998 THEODORVS MOPSVESTENVS

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22>, Mvjclatt tod dverdicu0t cov, tol nb Xocoves Ghnv thy fusoxy.

we "O S wavrés % %évewovar bg OlKai 4 ¥eis5oevdeo on SF 3% 15 “Ore oe ta BAaadypoiict Ot’ ew nuov,*@s odevos TeToTe TOLOUTOY ‘yevouevouv Tapd Tou GAA’ Hudy Yrevdopevev.

23. Mn émAa, vig guvis tév inetéiv cou, 4 Umepnouvia tTGy uLcobyTeY

ae avibn Stk navta;. Audotépwy O9 dxovoas, auporépots td eikds pdaCov, wv Te nets ixerevouev Kai wv exeivor PAaooypodvtTes PbéyyovrTa.

21°. ‘Hueis —~ kahot: P, fol. 259°; V. fol. 27; Paraphrasis (p. 521). 215, ‘Hpets — dvarémpopnev: P, fol. 259°; V, fol. 97; Paraphrasis (p. 591). 22°. Axacoy — éwayer: P, fol. 260; V, fol. 27; Vat. 1492, fol. 1385". 11-12 of yap — éxelvov affert Paraphrasis (p. 521) 12 dv? ypév] ot’ yuds 1492 Par. 22). “Ort oe -— Yrevdopévav: P, fol. 960: V, fol. 27. 23. “Aucdorépwy — pbéyyorrar: P. fol. 960: V. fol. 97; Vat. 1428. fol, 138°

(anon.); Paraphrasis (p. 521). Ae 21> (p. 379, 2-8): Nostrae quoque uires calamitatibus adtenuatae sunt: quos exiguos misseriae reddiderunt, opes tuae, quarum inpertione liberasti, conLinuo teste studemus honore et laude celebrare. 228 (p. 379, 9-12): Hoc igitur

magis uindicis adsume censuram, quo nos in tuam uides iniuriam hostibus uiluisse. 22 (p. 379, 14-20): Hostes, inquit, per insolentiam obproprii in te plasfemias et maladicta jaculantur, eo quod nihil aliguando in defensionem populi tul feceris, sed nos relationis lecenlia mendaciteristaiectemus. 238(p.379. 92-06): Auris tua ulriusque partis uoce pulsetur, el iusto examine tam suplicantibus quam plasfemantibus pro merilis digna restitue.

PSALM 74 999 darkness and misfortune have our houses filled with iniquitous dealings—that is, Without exception we are the butt of troubles, and none of us is without experience of harm, neither women nor children. Let a lowly person not be turned away in shame (v. 21): let us therefore, who have been humbled by the disasters, not be turned away in shame and deprived of every good. Poor

and needy will praise your name: we who are insignificant and the butt of such awful treatment enjoy help from you and will offer you the hymns of praise that are due. Rise up, O God, vindicate your cause (Vv. 22): it is your cause, since it is you who in us are insulted by them. To put the same thing more clearly he proceeds to explain how it is his cause. Remember your reproach on the part of the foolish all day long: because they constantly reproach you and blas-

pheme you through us, claiming that nothing of the like was ever done by you, and instead that we are lying. Do not forget the voice of your suppliants; the arrogance of those who hate you rose up constantly (v. 23): having heard

both parties, render justice to both in response to our supplication and their , words of blasphemy. |

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28, Ciyapurrycoperv — deixvvcw: P, fol. 260°; V. fol. 87°; Cord, p. 550. D ete xepiorotpey Cord 6-7 Li (p. 548, I. 11-8 ab imo): 76 CorAaciaopG tis éEopodoyigews tHy éxiracw waplotyat Tis evyapirtias. 2, Kat aro — rowtrov: P, fol. 260%: V. fol. 28: Cord, p. 551 (= PL G.. 693 ©).

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8 dvonaros dno Cord 9 éaurois PY. 3. “Evraifba — dmonnacias: P, fol. 961: V. fol. 28: Cord. p. 551-552 (= P.G..

643 C-696 A). 17 rotral Tot Cord 18 viv om. Cord. A® Argumentum ps. LXXIV (p. 379, 29-380, 5): Canticum post uictoriam, quae de Asiris sub Ezechia rege facta est, in hoe psalmo praedicit. et quasi ex — totius populi persona canit officia uotaque gratiarum. Cf. Pseuno-Bepa (881). 6-7 (p. 380, 10-12)... repetitione autem uerbi ex more suo facta, deuotum se fore iugiter pollicetur. 8-10 (p. 380, 13-19): Certatim dicemus nos fuos esse ac tuo uocari nomine gestemus, id est te habere nos Dominum gloriabimur, te defen-

sorem atque beneficum continua nostra lingua resonabit, nee inmerito. 17-19 (p. 380, 22-98): Vacalione (vocatione ms), inquit, mihi et temporis oportunitate conlata, id est eum ab inecursu hostium liber fuero, huic operi mancipabo ul factorum tuorum magnitudinem adsiduo sermone concelebrem.

PSALM 75 1001 PSALM 75

In this psalm he prophesies the victory worked against the Assyrians in the time of Hezekiah, speaking from the general viewpoint of everyone in

offering thanksgiving for what was achieved. We shall confess to you, O ! Lord; we shall confess to you (v. 1): we shall give thanks to you for what was achieved (as usual, by the repetition bringing out the intensity of the thanksgiving). And we shall call upon your name: we shall call ourselves by your name—that is, We shall confess you to be Lord, benefactor, protector—and rightly so, since we learned the benefits we received. It is, of course, typical of people to call themselves after those whose control or beneficence they experience, such as when we speak of so-and-so’s slave, or domestic, or the like.

I shall narrate all your wonders when I take the opportunity; I shall deliver upright judgments (v. 2). At this point he used the singular—not “We shall narrate,” but J shall narrate all your wonders, his meaning being simply that it is as if each one states what is the general sentiment of everyone. So he is saying, Taking the time and opportunity, and freed from the assault of the attackers, I go to the trouble of describing the magnitude of the events. He uses the same statement | to express thanksgiving, thanks to God being

1002 THEODORVS MOPSVESTENVS

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44, “Erznn 4 yh uxt mavees of uxtornolivees év aut%. Movov re yap TOUTO émnyyelAw, Kal npKewev 4 aren KatawAnEa thy yiv Kai Tos év

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4°, Eya éorsptmox robs stbdAoug xutis. To ty éoreséwoa re sya evlutatas xowd émouvnrta. Taira pyow eimas kai éxyyyetho, Kyo z0.vG Kal TOU dpGoi diuKactns évona” éya yap ei 6 Kal THY aUuTacay 2-3 Ps, IX, 2 6 ef. p. 280, 9-24; 388, 15 (dwayyeMa). 7 of. p. 981, 21-93 9 ss. ef. 280, 32-281, 7 11-13 ps. CXIX, 1-2 16-18 ps. IT, 23.

2 yadua om. PV aot om. PV 3 cov om. PV 4 Supyii] Supyeirac Cord 8 ort-— xpwa om. Gord 10 rofro om. Cord 11 room. Cord 19-14 ao yeeAdwv —~ obk eixev om, Cord.

4, Mévov — dOupias: P, fol. 261%; V, fol. 98; Cord, p. 583. 45, To ’€ya — ryswpiav; P, fol. 961%; V, fol. 28.

Ae 93-95 (p. 381, 3-5): Denuntiatio sola adseruandae iustitiae consternationem terrae sufficit, quam proprie dixit sub exspectatione poenalis edicti lique-

scere. 27-502, 2 (p. 381, 8-10): Haee quoque ex persona Dei. Ego, qui conditor operum meorum sum, arbiter eorumdem ero aequissimus.

PSALM 75 1003 given by the one describing the graces confessing their conferral, as in Psalm

9, “I shall confess to you, Lord, with all my heart, I shall recount all your wonders.” So what wonders are you recounting? J shall deliver upright judgments: the promise to deliver upright judgments (as though God is saying and promising this). It has been shown in many places, remember, that he uses word and promise in the place of deed. Now, there is no need for surprise that he did not say J shall narrate your wonders when I take the opportunity because you said I shall deliver upright judgments, for it is typical of him to include things said by people in the flow of the thought and not to insert the word “stating” or “saying” or the like. You would often find this in the psalms if you looked for it, as in Psalm 120, “T cried to the Lord in my tribulation, and he hearkened to me,” where he did not insert the word “saying” in proceeding, “Lord, rescue my soul from unjust lips”;? it would have been logical for him to say, “I cried to the Lord in my tribulation, saying, “Lord, rescue my soul,’ ” but he did not say it, by the silent omission implying the word “saying” from the flow of thought. This is seen more clearly in Psalm 2, “The kings of the earth took their stand, and the rulers came together in concert against the Lord and against his Christ. ‘Let us break their bonds,’ ”* where in this case he omitted “saying,” relying on the general flow of thought. And you can find this generally in many places; it is enough for us to cite these examples in confirmation of what we have said and to bring out in the rest of the commentary the idiom at work in many places, the readers noting the observations wherever they occur. The earth was wasted, and all its inhabitants in it (v. 3): I merely made this promise, and the threat was sufficient to strike the earth and everyone

in it. Jt was wasted was well put: it is typical of those expecting punishment to waste away with apprehension. / strengthened its pillars. The words I strengthened are connected to I shall deliver upright judgments: You made this statement and promise, he is saying, J shall deliver judgments and shall be a judge of uprightness, for I am the one who created and established the whole earth, | and so I am a trustworthy judge who is about to deliver a ver-

1. Ps 9:1. Theodore’s difficulty with the interchange of viewpoints here is compounded by the poor rendition by the Lxx. 2. Ps 120:1-2. 3. Ps 2:2-3.

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6. Mi peyaka — eyovras: P, fol. 262: V, fol. 20. 15 vonioere PY. 7-84, “EEodov — wapovra: P, fol. 962: V, fol. W9r+; Vat. 1492, fol. 136 (anon.):

Cord, p. 565 (= P. G.. 696 B). 19 wodAayod om, 1422 90 é&dcous| cEndov PY 2)-99 répweis — dvarokav om. 1422, qui sequentia hac ratione praehet: épypov ce don, apkrov Kat peonpBoiav, éwercy ta pév apxriod elow doixyta Kat Eonpa cv wrepBodny Kptous, Ta de peanpBpwa ec tarepfpodny Kaparos. Botherat cé eiwetv or: obbapobev éorri Orapuyeiv rov Qedv, ote’ av Cut trav CO” Kkycrov éréAOns Kowov GvTa uaoTHY Kat wavTayoo wapovra.

Ae 3° (p. 381, 16-17): Postguam talem Deum dedici, iniquos monere non destiti. 10-12 (p. 381, 18-20): Potentiam praecellentem a similitudine eorum animalium, quae cornibus armantur in praelia.

PSALM 75 1005 dict by my characteristic works. Now, the phrase The earth was wasted 1s inserted in the middle, the prophet making the insertion with a view to the meter; it was said for the sake of making an impression, God causing the impression by his threat alone. It is all connected with the clause J shall narrate your wonders—that is, I shall narrate how you promised to judge them as your own, and your mere threat sufficed for punishment.

I said to the transgressors, Do not transgress (v. 4): aware of this even before it happened, I gave the recommendation to abstain from evildoing. And to the sinners, Do not raise your horn: I recommended to them also not to glory in their own strength (taking the word horn in the sense of power and might, by analogy with animals using their horns for defense). Do not lift up your horn on high, and do not speak iniquity against God (v. 5): do not boast of the power you have, and do not suppose it so great that you have no qualms about saying anything against God. This was appropriately directed against Assyrians for taunting the Israelites that their worship of God was in vain.

Because it is not from the departures or from the west or from desert mountains, because the Lord is judge (vv. 6—7). By “departure” he refers in many places to the rising of the sun, as in the verse “You bring gladness to departures by morning and evening.” Since he also refers to the sun’s rising itself as “departure,” as in “His departure is from heaven’s zenith,” so by departures he refers to the east, and by desert mountains to the north and the south. | You see, since one of these latter two regions is uninhabited and des-

4. Pss 65:8; 19:6, €€050s being the term in question.

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8 wap’ om. 1499. |

10. Eya — deordtyy: P, fol. 263%; V, fol. 50%; Paraphrasis (p. 546). 11°, Ty yap — tyswpycopac: P, fol. 268%; V, fol. 30%; Paraphrasis (p. 546). 11>. Pavotuat — Aéyer: P. fol. 268°; V. fol. 30°,

Ae 9> (p. 883, 7-L0): Quoscumque mereri conspexirit, calicis elus ingestione

potabit; nam a nobis auersum (aduersum 1* 2.) inclinauit in Assyrios, qui nos obsederant. 9°" (p. 383, 11-17): Non sunt in Assiriorum excidio uires ulciscentis (ulcisciscentis ms) absumplae, superest adhue in eius potentia unde puniantur quos propria merita subiecerint ultioni. Similia ergo patientur Assi-

riis, qui nos pari aussu obpugnari temptauerunt. 10 (p. 3838, 19-23): Ego autem in saecula gaudebo, cessis hostibus meis; repletus gaudio augtorem tantorum operum Deum eontinuo laude praedicabo. 115 (p. 384, 9-6): Rerum gestarum testimonio, ul potentem me ac superiorem omnes aspiciant; iustum se ob Dei appellat scientiam.

PSALM 75 1009 what he wants to give them to drink—that 1s, what he wishes for their punishment. Though we were expecting to be in trouble, he is saying, he decided to transfer the drinking of the cup to you, and, lo, we were brought out of trouble while you underwent punishment. But its dregs will not be emptied: he did not exhaust the punishment to the extent of not being able to punish others at another time; he still has some left. A// the sinners of the earth will drink: he still has something left for punishing the others, meaning, Even if others insist on this attitude toward us, they will meet a similar fate.

As for me, on the contrary, I shall rejoice forever; I shall sing to the God of Jacob (v. 9): I shall constantly rejoice in what is given, and sing the praises of the Lord, who provides it. J shall break all the horns of sinners (v. 10): with his power I shall punish all the enemies rising up against me. And the horn of the righteous will be exalted: I shall emerge as a person of might, and the people with knowledge of you will become greater than all (this being the meaning he gives to righteous). |

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4. Exst suvétovle tz nae7T% THY TOZwy, ORAOY ual powgainv xxl mOhEwov. [avras yap éxet tous THv wéAWw KUKAWOavTas KaTHVaAwoeV, Ta THEE

ts guvtpiifras, Tous Gupeous, Ta Sippy, Kai ovtw oClraduc~us TOV TWOAEpOV.

Eri ri airy — wadpos: P. fol. 964; V. fol. 30. 2. PyapiCerar —~ evepyemiav: P, Tol, 264"; V, fol. df: Vat. 1482, fol. 136% (anon.). Sh favres —~ AanPaverres: P, fol, 264%; V. fol. 261; Vat. 1499, fel, 186% (anon.,):

Paraphrasis (p. 361). 3°. 'O oty — érayer: P, fol, 965; V, fol. 81°; Paraphrasis (p. 561). 9 7 6 ot] avros yap Par = & xeai ddwpiopévos om, Par. 3>, Tovréurw — xarouet: P, fol. 265; V, fol. 31°: Paraphrasis (p. 561). 11 rod]

vas Par. 4. [lavras — wodtenov: P, fol. 265 ef V. fol, 20% sub vuomine Turkoporerti: Para-

phrusis (p. abv. Arguamentum ps. LXXV (p, 334, 9-11): Idem argumentum tsse praesentis psalmi et saperioris... 3°) (p. 384, 99-97) Leeus Dei habitalioque eius, id est Sion templumaque in ea, quod solum inecolere credebatur, pacatum est ac seeurum, deletis Assiriis.

PSALM 76 1011 PSALM 76

This psalm is also recited on the same theme. God is known in Judah (v. 1): he is always known by us through his favors to us. Great is his name in Israel: everyone admires him for his greatness, finding proof in his treatment of us. His place has been established in peace (v. 2): the place that is proper to him and set aside for h1im—namely, Jerusalem!—freed from such an assault of the enemy against all expectation, enjoys deep peace. Now, what kind of place is his he goes on to explain more clearly. And his dwelling in Sion—that is, the temple on Sion, in which he dwells. There he broke the force of the bows, shield and sword and war (v. 3): there he consumed all who encircled the city, breaking bows, shields, and swords, and thus bringing the war to an end. |

1. The Lxx has read shalom, “peace,” where our Hebrew reads Salem—Jerusalem, to be sure, but not a conclusion to be reached via a solecism, as does Theodore.

1012 THEODORVS MOPSVESTENVS 5. DoriSers ob Gavuxsress LTO bose xiwviny. "Qowep OKOTOS KAAEL

; &wm % a> ty * . ; , ven 8 a. * # cd Be % a % % ; *%

tas OAnfes, ottw pwricpov Kadet tot Oeod tHv avtiAnyrw, ws Avovcav tas OAtipes* Kai tobro ypiv érioeoijpavrat woddayov. Awd yap éxewov

8ca# ~ ¥ aFf; #4&é +&4ral % ¥%

gov pyat Tev bpéewy — iva etry Tou Luwv — det emiatwopuevos peta TrohAod tov Oavuatos, wavta Ves Ta AUTENPA, Kai TavTa Hwtos TAnpots Kal 5 evppoovvys. Aidvov 0€ elirev TO Opos ws Clapévov iayupdv, Kat ovdEeTTOTE bro qwoNguos yevopevov peypis av wy te Oew doxy.

64, "ExzpzyWqaxy mavess of aobvevo. tH xaodia. OF yap ednPéorarot exeivot kai oinfévtes Tov Gov TOTOV KpaTHOEW ampoTOOKNTOV UTéaTHCAV

Tapaynv, ws pyTE wuvopav Tis av avTOis yévorto puyn TeV KaTEXYOVTwV 10 KaKOV.

om # e & * % “ $ #% af % * > a %& 4 . * # & x S&F

62. “Yavascay dnvey 2utév xxi ody shzov oddév. Emedy exabevdnoav

Tapa TH Telyel, OS Twi THY WoAW KaTaoKaYovres, eita Oia THS vuKTOS

aipvidtov amwavtes atwdovto. Exabevonady yot cai yipéby oddév, tov-

Téatw eis TO pndev Tepleotycav madvTes aipvidiov awobavevres. 15 6°. Ilevrsg of dvdoss vod whobtoy tals seooty abt». “Awavres yap ovTot of OvvaTot Kai evTopot det Tais idtais wemotOact yepaty, iva ely TH oiketa Ouvapet.

5. “Oowep — dong: P, fol. 265°: V, fol. 31%; Vat. 1492, fol. 186%; Cord, p. 569.

2 Avovaav] Avcav 1492 3 OAdbbers des. 1422 = 4 rod] ris Cord 4-5 pera wodhoi rod Gatparos om. Cord. 68, Ol yap — xaxav: P. fol. 965°; V, fol. 32; Vat. 1499, fol. 187; Paraphra-

sis (p. 561). 9 xparifica: 1422, 6°, ’Eredy — dwofavevres: P, fol. 266; V, fol. 32; Vat. 1492, fol. 187 (anon.): Paraphrasis (p. 561). 14 evpébnoav 1422. 6°. “Awavres — duvaner: P, fol. 266: V, fol. 332.

Ae + (p. 384, 34-385, 4): More suo, ut tribulationum pondus tenebras, ita laetitiam diuina protextione conlalam lumen appellat; aeternos autem monies appellal, quod pro sempeterna uirlute in se Dei habitantis numquam essent

in ius hostium transituri, G° (p. 385, 8-10): Vt nullum Assirii inuenirent effaugium, quia in Deum contumiliosi uictoriam praesumebant. — 6» (p. 385,

12-16): Cum se in somno dedisent, allero uelut die capturi urbem, poenali acternoque sopore depresi sunt, ul uix aliquis superfuisset. Ge (p. 38D, 20-22): Qui sucesum uicloriar in suis manibus, id est in uirtule propria, collocabant.

PSALM 76 1013 You shed light marvelously from everlasting mountains (v. 4). Just as by “darkness” he refers to the tribulations, so by light he refers to God’s support because of the relief it brings to the tribulations, as has been indicated by us in many places. From those mountains of yours (namely, Sion’s),

he is saying, you ever shed light in marvelous fashion and relieve all the hardships, filling everything with light and joy. He called the mountain everlasting for remaining strong and at no time falling to the enemy as long as it was not God’s will. All the foolish of heart were confused (v. 5): being simple-minded, those men thought that they had control of your place, and suffered such an unexpected shock as to espy no way of escaping the troubles besetting them. They slept their sleep and found nothing: after going to rest by the wall in readiness for demolishing the city in the morning, they then all perished in a flash in the night.” They went to sleep, he is saying, and came to nothing—that is, they all died suddenly and left no trace. A/l/ the men of wealth in their hands: all these powerful and well-equipped men trusted in their own hands—that is, their own strength. |

2. Even Theodoret, with his proclivity for an eschatological interpretation, sees the similarity here to the events of the angelic destruction of Sennacherib’s forces in 701 B.c.£. as described in 2 Kgs 19:35.

1014 THEODORVS MOPSVESTENVS 7. Amb imitipjcens cov, 6 Oebs “lands, évboragay mavreg of extbeBbn-

nares tots txno. AdAd pdvov wpytoOys Kai éretiynoas, Kai wowep Ti vuotayn@ Katacyebévres aravres tév immov KatyvéyOnoav, ovde Tov tpdrou Tis Tywplas éracbavdpevol, — ad Toi tovs vvotagovtas ayav 5 aipvidtws kai averaoOytws Katartrrev, TO aipvidiey napacthiaat PovdyGeis tTHs awAnyis.

84, Z0 poBsedg ck, wat tig avtiaracetat co; Kara mpdcwrdv gov’ é e 8 4% % . « e%&Z 8 in gt : péBov yap yéuets, Kai ov dvvarov ovde avTiBAéyat oot twa. Sb, “Ano tots A dpyn cov. Kai od viv npEw rot dpy, Kal od viv —woeis: P, fol. 266%: V. fol. 32°-33: Paraphrasis (p. 569, 10-11). 92, Suvylds — drohopévwv: P, fol. 266"; V. fol. 338; Paraphrasis (p. 562). 12 «ai

viv] ra Par 13 ys dwodaivy) aov Par. 9>, “Quowov ~ rapdrrovres: P, fol. 966°; V. fol. 33; Paraphrasis (p. 562). 10. ’Avaerdvros — weioovrac: P, fol. 967: V. fol. 33; Vat. 1499, fol. 187.

Ae 7 (p. 385, 23-29): Sola comminutione (communititione ms) tua deterrili sunt... Per similitudinem dormitantium nihilque prospicientium subitum exitium et inspiratum uvoluit malum mortis expraemere. 8? (p. 385, 30-386, 1): Non nune primum in aduersarios terrae motus incanduit, sed cunctis retro temporibus hance censuram agilasli. 9 (p. 386, 7-10;: Simile est illl uersuil Liquefacta est terra et omnes qui habitant in ea, pro eo ut diceret Omnes hos terror metusque consumsit, 10 (p. 386, 11-12): Gum uno iudicio tuos saluares, hostes adfligeres

PSALM 76 1015 At your rebuke, O God of Jacob, those riding the horses fell into a sleep

(v. 6): but you merely became angry and issued a rebuke, and as though gripped in a kind of slumber they were all thrown from their horses without perceiving the manner of punishment (wishing to present the suddenness of the strike by a comparison with people sleepwalking and quite suddenly and unconsciously collapsing). You are fearsome, and who will withstand you, (v. 7) to your face? You instill fear, and it is impossible for anyone even to look at you. From then your wrath: it is not at this time that you began in your wrath to punish those you wish; from the beginning and long beforehand you were able and have been doing it. From heaven you made judgment heard (v. 8): from above, as is usual, at this time as well you will make everyone hear the judgment you decree. He used the same figure, God decreeing from on high the destruction of all, and thus they would perish. Earth feared and was still. This resembles the verse in the preceding psalm:° You merely decreed, and fear and paralysis seized them all, those responsible for battle and panic perishing. When God arose to judgment, to save all the gentle of the earth (v. 9): when you arise to give judgment and save us who were wronged by them without cause, they will meet this fate. |

3. Cf. Ps 75:3.

1016 THEODORVS MOPSVESTENVS 114. “Os, évibusov wswxou sounoyqsetal ca. “Yorép trovtwv pyc & *® #ipa@v * * edyapwotyocet x Led Ldvot,5~~eS OF ¥yu@v “~ Kai ®ot¥ ta évOuunpara Wa =m ely Ai ctavoiat

F) *, % , * , eX § & ?

Aoyiopol Hav wepi tovTo dayoAnPjcovtat, ws pyoe Bovrevoad@al rt ETEPOV.

PaSea my #9 ‘ ® e $ # $ »*¥ : 3 £ Be. % * om # # mo am $y can % a

LIP. Kai éyzarzirsnux evuuion sootaes: cot. Errewy Gos juiv év tais 5 cupgopais Aemoyuyetv, TovTa Pyow oTt H yoyn ipav cai 6 Aoyirpes, 6 wepirynpbels yuiv oa thy wapd cov BonGeav, ovtos év éopTijs péper Oyoe-

ta tév cov ayalov thy pony.

oq 98 t . > & * $ oa ~ wes ¢ — ~ *

128, Eizzebs xxi xnddors Kusin 76 O26 4nd». Totro Aourév 6 mpopytys eyKkehevetat* vrép ov TETVYNKATE pyow evyopevol Ta OpEeropuEva avT@ 10

andoore.

q 2 ™ » Sot Se ns aS ed % ™

12>-13. Uavees oi 2ozde wov0% ofesue, DGsx TO oebsoW zat %9x1904usi@ TWsbuata asyortmv, go%eom magx T9Is Guorneion THs yFis. Oude yap

® an yn & a * ox %

Gavnactoév pyow vedas tovTo Clanparteoba omdrTe TwY yevouévev TO peyEefos eis exmrAnEw wavtas KataotHoE TOUS TeploKoivTas, WaTE OGpa avTH 15

% FA 8 ® “a an om

mpocayayelv ws peyddw Kai woovvtTt doa BovdeTat, Kai avatpobvTt apyov-

tas, Kai Baciwéas tywwpovpévw. ECixds cé qv tobto yevéoOat wapa téev Li. ‘Yxép rovrev — érepov: P, fol. 267: V, fol. 838°; Vat. gr. 2057, fol. 153° et Barb. gr. 310, fol. 225 (Qeocepov Avriw*); Paraphrasis (p. 562). 3 wepi Tovrav 2057 Barb. 11%. ’Eredh — pyipyv: P, fol. 267; V, fol. 38°; Vat. er. 9057, fol. 1638-° et Barb. gr, 340. fol. 925 (Geoddpov ‘Hpaxdeias): Cord, p. 572.

124, Toiro Nouréy — daddore: P, fol. 267°: V, fol. 83v; Vat. 1499, fol. (37°:

Cord, p. 578. 10 vwép| wept 1422 Cord oyow om, 1499, 12-13. Oodé — Odvaros: P, fol. 267°: VY. fol. 384: Cord, p. 574 sub nomine THeoporeti, 16-17 avaipofvr: — rywwpoupéva affert Paraphrasis (p. 563).

Ae 1-2 (p. 386, 13-15): Grata erit iugiter Liberatorum tota mentis intentio. IL” (p. 386, 18-245: Quoniam moris est inter aduersa possitis difectum animae

sustinere, hoc ail quoniam et anima nostra et quicquid cogitationis est reliqucud>m, quod non extinxit tribulatio, memoriam benefactorum tuorum iugi sollemnitate celebrabit. 128 (p. 386, 95-27): Exortatio profetae est, ut maturent exsoluere quod promiltunt. 12-13 (p. 386, 28-387, 1): Non miram nec salis magnum est si a uobis promisa votorum reddantur, quando quidem operum eius magnitudo finitimos quosque facere admirationem eius munerumque oblationem eonpuleril, qui Assiriorum domination! subacti aut pro sua quoque liberatione egerunt gralias aut rei tam magnae etiam apud illos gestae stupore miraculoyue.

PSALM 76 1017 Because human pondering will confess to you (v. 10): our thinking will be to give thanks to you for this; as if to say, our ideas and purposes will be directed toward this end, never to intend anything different. And remnant of pondering will celebrate you. Since we normally lose heart in misfortune, he is saying, Our spirits and thoughts rallied, thanks to your help, and will be directed to recalling your good things in the manner of a festival. Make vows and perform them to the Lord our God (v. 11). The author now gives this recommendation: In return for what you have received, make vows that are due to him and fulfill them. A// those in his circle will bring gifts for the fearsome one, who removes breaths from rulers, fearsome before the kings of the earth (wv. 12-13): it is not surprising that you do this when the magnitude of the events will bring amazement to the neighboring peoples, with the result that they will offer gifts to the one who is mighty and does all that he wishes, destroys rulers and punishes kings. Now, this probably was done

by the | neighboring peoples, who not only were astonished at the event,

1018 THEODORVS MOPSVESTENVS TeptoiovvTwv, ob pdvov exTAnTTOpevwv TO ‘yevouevov, GAAG Kai Eevyapl-

otouvtev. Kowés yap wavtas tous ‘Acovpious amovenyGevtos Kai juKpoi adwokéoavtos, kowy wavtwv jv éhevfepia 6 éxetvov Favatos.

PSALMVS LXXVI

am g em Bs ams ™, % ? BF, i Aéye: pév kavraiOa ta kata tov év BaBudavt Aabv eSyyoupevos. “Eyer A # 2 % on & ¥, ; % g wm, dé twa dpodtyta év tH oyipatt wpds tov OB’. “Oowep yap éxet pyow 60a te Kal ola bd TeV cupBawdvTev Tpaypatov Aoy, Tis @zo; péyzs ws 6 92035 Audiv; Kai raitra pyow n&twoas rotijoat, ov pikpds TIS wv, GAG Kal ayav peyas, ws pmyoe elval Twa Tov idovpevov Cot.

154, XO ct 6 @s6¢ 6 wordy Oavuderx. Adrés yap ei 6 ta peydda kai 2% Oatparos a&ta woretv ovvdpevos. 11-12 ps. LXVIIL, 95.

12°, Kai vrepipvnoxéuny — Atyurrov: P, fol. 270°; V, fol. 36. 12°. [poBaivwy -~ éuenvypnv: P, fol. 270%; V, fol. 36. 13>, Kai cuveyas — wiorwow: P, fol. 270°; V, fol. 36°; Paraphrasis (p. 580-581),

7 ANoyKopévy Par. 8 dvéEy Par. 14°, "OQnotov — doxGyev: P, fol. 871; V, fol. 36%; Cord, p. 596. 10 ra om.

Cord 13 «cai om. PV iyvy cov Cord. 14>, Kai raiira — ivotpevay oor: P, fol. 271; V, fol. 36%; Vat. 1492, fol, 138%;

Cord, p. 516-597; Paraphrasis (p. 581). 15°. Adrés — duvapevos: P, fol. 71; V, fol. 86°; Cord, p. 597. 21 Qadpares] yevynnaros Cord.

A® 12> (p. 390, 17): Quae scilicel signa Aegiptia secula sunt. 5-6 (p. 390, 18-19): In his reuoluendis exercebar. 10-13 (p. 390, 90-82): Cum in monte Sina uestigium eius apparuit; sic in Lxvii psalmo Visi sunt ingressus tui, Deus. 14> (p. 390, 27-391, 1)... ut quod apparuit dignitatis, non mediocritatis eius fuisse

eredatur, 15% (p. 391, 2-3): Tibi soli proprium est talia et tam ingenlia agere.

PSALM 77 1029 in Egypt. I shall meditate on all your works (v. 12): I proceeded to remember everything. And I shall muse on your exploits: and I constantly turned over

in my mind all that you did for us. Memory of them brought me no slight consolation, as I reflected that having worked such things for us, you will not bring yourself to abandon us completely. He then recounts the former beneficence to strengthen their faith. O God,

your way in the holy place (v. 13). This resembles the verse in Psalm 68, “Your entries, O God, have been observed, the entries of God the king, who is in his holy place,” meaning, On Mount Sion your way and your footprints were seen. Likewise, he is saying, You visited your people and vouchsafed to converse with them, with the result that your way and your footprints were seen by all. But it was commented on with greater precision there to prevent our seeming to give the same lengthy treatment in each case.’ What god is so great as our God? You vouchsafed to do these things, since you are not someone insignificant but actually so very great that no one is your equal. You are the God who works wonders (v. 15): you are the one who is capable of doing mighty deeds that are worthy of wonder. | You made your power known among the people: from your deeds for us you made your power obvious to

3. Cf. Theodore’s comment on Ps 68:24.

1030 THEODORVS MOPSVESTENVS 15%, "Eyveigioas év tots Axots thy dbvapiv cov. “Arucw dvOpeéros capi gov THy Ovvasuv Ex TOV TWepi Huds KaTeoKevacas.

164, ‘Fdutsacw sv ta Boxzlovi cou tov Aadv cov. Ovrws peta mwoAAijs THs ioyvos amwn\Aagas ypas tev év Alyinte Kaxov.

5 16>, Tobdg viods ‘Iaxae zat ‘Iwono. “Iva efary nds.

4 eg 3 Oe ve & * zg : oF 8 ¥ s

17-18%, EQocay cs idurz, 6 26s, cidocdy ce tdura nai epobsonoay, sztapaylnsay Xbuccor ARQ; Hyous Watwv. Lynuariler cvvybas ws toi Qcot wponyoupévov Kai otpatyyotvros avrots. “Aua té pyow ebecoartd oe ta voata, kai PéBw AnpOevra érapdyOn Kai waoa éxetvy 4 aBvocos 10 peta TohAoU Tou Hyov UEeywper THOE KaKEeioe Ctapoupevwv Tév VOdTwV Kai

feta WOAAHS THs OIrovd_s UravayepoUvTwv pev Tapa mdvaw, dlodov O€ cot KkataoKevaCovrTawv.

18>, Davhy Eoxuz ai veoddrar, Liupayos “Uzov Waxev aibfe, cpddoa e 8 ayeipyta.$‘Ermey *% ~~ Es avepos Fs émi* woe $ dxodovbws yap tot Oeoti £% wxpoora&avros 1p Wvevoas, os ev TH EEddw yéypawrai, weotyKev Tav VOdTwY THY Claipeow,

kaos eliev Ort Kai 6 ayp exnyet’ opodpod yap Gvtos Tov dvépov, Kai ovTws Gpodpot ws Otaipeow épyacacba tov bddTwv, avayKy aoa fy Kai tov awd Tov avéuov Hyov péyav aworedeioba. Kai rd ai vepédrar dé ovdéev Oiahdatret” idtov yap padtata tov dépos eis vepéAas avatpEepopévou apo99 Opotépous awoteAeiv Tous avepous.

15 ef. Ex. XIV, 21. 15%. “Araow — xarecxedacas: P, fol. 271; V, fol. 36%; Paraphrasis (p. B81). 16%, Ovrws — xaxdiv: P, fol. 271; V, tol. 36%; Paraphrasis (p. 581). 16°. “Iva efwy nads: P, fol. 87iv; V, fol. 37. 13-18%, Zyqnarie: — xaraccevaQdvrev: P, fol. Q7iv; V, fol. 37; Vat. 1499, fol. 138”. 7-8 Paraphrasis (p. O81): Kadés oynparilea as roi Qcod xponyounévoy

rou aad.

185, Lippayos — avépous: P, fol. @71%; V, fol. 37%.

Ae 16° (p. 391, 5-7): Dum abducis nos Aegiptia seruitute, documenta tui roboris uirtutisque claruerunt. 7-8 (p. 391, 19-15): Scemate ex more facto, Deum uice principis adserit duxisse populum uel praecessisse totum. 18> (p. cO1, 18-26): Consequenter dictum est quoniam, cum ad praeceptum Do-

mini flante uento, ul in Exodo seriptum est, aquarum esset facta diuisio, aer voces dederit. Incumbente (incumbentente ms) enim flatu nimio atque uecbimenti, ita ut scindi aquas cogeret, necesse erat inmormurare caelum; proprium namque est, ut cum tenuitas aeris densetur in nubem inpulsi spirilus uiolentia ... resonent.

PSALM 77 1031 all people. With your arm you redeemed your people (v. 15): in this way with great strength you freed us from the troubles in Egypt. The children of Jacob and Joseph—in other words, us. Waters saw you, O God, waters saw you and were afraid; depths were troubled, a mighty sound of waters (v. 16). As usual he presents it figuratively

as though God were giving the orders and leading them. He 1s saying, As soon as the waters observed you, they were seized with fear and were panicstricken, and all that great deep with a loud sound gave way in this direction and that, the waters dividing and parting in great haste in defiance of nature to provide a way for you. The clouds uttered a sound (v. 17). Symmachus: “The sky gave a roar,” an expression in keeping with the subject: since at God’s direction the wind blew, as recorded in Exodus,* and made a separation of the waters, he did well to say that the sky also made a sound, the wind being strong, so strong in fact as to cause a separation of the waters—consequently, the loud sound of the wind was produced. The term the clouds is no different: the sky, especially when heaped up into clouds, normally produces very strong winds. | And your arrows pass through: it was for us and against the foe that your punishments and your threats were directed.

4. Cf. Exod 14:21.

1032 THEODORVS MOPSVESTENVS

7 4 im % € to on % mF Ca os 2 a % ¢ 4 # aS F %, # $ Fa &% , . ae Pad x # sige ‘% f & aN, gym z ¢ # % we 18°, Kat x0 To Behe GOX OLNTODEVOVT AL. Ka vIrep HE@v pyar TAUTa,

Kata o€ ye tov €yOpav ai tyswpiat wou Kai ai ameat wou oleTpEyov.

198, Pav) tH BoovrT%s gov gy 7H teavO. Luppayos év wits Te070Ts. Bpovtiv yao pnow éxapels peylatny, cvverrddtoas Tous TpoyoUs Kal Ta dppata tav Aiyuyrtiwov, wate pyde Boayy dOvvnBqvat mpoBijva, GAA’ VITO 5 Tov vodTwy amavtas KatarovtwlévTas atroAEc Gat.

19>, "Epuvay ai zoraanat cov 7% olnouuévyn. Avtar dé cov ai ameAat & € ~ & See % #oi3Kata %tev%Atyuntiov om 3 4waow anéyévovto $ kai ai xatanhij€es, cai poBor

my a 3 . ae iJ $ é . #

catapavets’ ovdéva yap €AaGev n éxetvov Tiytwpia.

19>, “Eoxked0q xxt Evrpouos tyev4Ox, A y%. [avres yotv axovoavres 10

& Fa ¥ & ~ % we »™ & as " #4 4003 2 »cou,&zat 3al tether & rg $Sdxor ef omoddors. we 20@b,2 "Eyas +h Oxdaser sou év

@dBw Kai tpdpm auveryeOnoay éxi TH aKoy Ta@V TOLOUTOV.

¥ ~on, R 5 f . z a % ve Sad Fd & ep a kd Fs % « é

HeodovOnoev ti oixeta cwpatotoujoe. Os yap otpatyyobvtos avtois TOU Qcov Kai mponyoupevov Kai ovTw Cutyovtos avrous thv Bahaccav, épavys

oyoi wpoodetaas npav ev TH Gadraown. 15 20°. Kai ta tyv7 cou 0 yvacdicoveat. Od pv pynow (yvy cov eGeabn, tt v ea ;wpOy a ow %Ola&TeV%Gavpurev. os , iva einey OTe% Ovone cwpatixas govMRR 1 G00s, % GAG 18°. Kei vwép — diérpeyov: P, fol. 272; V, fol. 38; Vat. 1492, fol. 139 (anon.). 19°, Lvupayos — adwodéobar: P, fol. W772: V, fol. 33; Vat. 1422, fol. 189 (anon.).

19>, Adrar ~ rywwpia: P, fol, 272; V, fol. 35; Paraphrasis (p. 581). 19°, [dvres — rovoirav: P, fol. 272 ef V, fol. 38 (anon.): Paraphrasis p. 589). ' 10 yotv] yap Par (1 xai trpén@ om. Par. 208-5 'HeototOyoes — Garaoay: P, fol. 272°; V, fol. 38; Paraphrasis (p. 082) 20°, Od pay — Savnarav: P, fol, 272%; V, fol. 38; Cord, p. 601; Paraphrasis

-II;, (p, 588). {7 Gre om. Cord Par.

Ae 19% (p. 391, 29-32)... Conlissis in tonitruo nubibus, turbati sunt Aegiptiorum currus; rofae axibus adhiserunt, ut tamyuam inmobiles aquis rediuntibus mergerentur. 19> (p. 391, 33-392, 2): EL ea quae Aegiptiis fuere ferrore claritatis suae in orbis terrae nolitiam peruenerunt. 19¢ (p. 392, 3-5): In magnitudine operum tuorum omnis audilor infremuit. 16-17 (p. 392, $-10): Haee omnia potenter magis quam corporaliter facta sunt.

PSALM 77 1033 Sound of your thunder in the wheel (v. 18). Symmachus: “in the wheels.”

You released a loud thunderclap, he is saying, and made the Egyptians’ wheels and chariots stick fast so that they could not in the slightest move forward, and instead were overwhelmed by the waters and all perished. Your lightning flashed in the world: Your very threats and blows and the fear gripping the Egyptians proved obvious to everyone, the punishment escaping no one’s notice. The earth shook and was all of a tremble: everyone who heard it, at least, was gripped by fear and trembled at the report of such things. Your way was in the sea, and your paths in many waters (v. 19). This is in keeping

with his characteristically corporeal imagery: with God giving orders and directions and thus guiding them through the sea, he is saying, You traveled before us in the sea. And your footprints will not be found: no footprint of yours was seen, as if to say, Your way was not seen in bodily fashion, only in the marvels.> |

5. We have no comment from Theodore on the final verse of the psalm.

1034 THEODORVS MOPSVESTENVS PSALMVS LXAVII Népos nv tov OQcov dodeis pds tov paxapiov Moiicéa, @ote tovs TovOatouvs ta yevopneva Gavpatra év te tH Atyurrw Kai Ta Kata THY Epnpov amravra Omyeivbat cuveyws Tots idtois viois, eis TO Kaxetvous pabovTas Ta

5 yevoueva oOuryeic@a trois €E avtav. [lpocéra&ev dé roiro 6 Oeos ovy amhos, Gd’ iva yvovtes dow per Kai oiwv HEwOyoav wapa Tot’ deo7rdtov Kad@v, Kai Ott tH avTOD Bonflela Te Kai Ovvapel KExTHVTAL THY ~yiIV IV

KaTéyovow Kai tis €Aevbeplas arrodavovow, oTovddawot pi] @yvapoves eivat twepi Tov evepyeTny, GAAG TH pvAaKh TOU vdpov Kai TH Wepi tov Blov 10 g1rovdy Tyiwat Tov CEdwKOTa Tov vOLOV, OS EVEpyETHOAas WpoTEpov Kai

todA@v amahvd&as xaxov otra dédwKe Tov vopov Uirep Tis exelvwv dtopGocews, yvovrTes 06 TeV TaTépwv THY @yvepoduvyY Kal Tas vIrEp TOVTeV

Tywwplas puAdEwvTar py eis THY Gpotav avrois antotiav katarecetv. Tovro Toivuv OwEp Tact Wolly WooweréeTaxto, wdAloTta WavtTwv Wotety HpHOTTE

5 trois mpogpiras Kextnpévos éx tis TOG Ilvevpatos yaprros Tb CiOacKahiKov

a&twpa. Awd Kai 6 paxdpios Aavid wavtas lovéatovs wpotpémev én apeTHY Kal oTrovdmorépous epi THY TOU vouov vuAakiv éovydoacbat Bovddplevos, Kéypntat T@CEe TH Yradue, Oupyoumevos Ta Tepi TO yevos WHO TOU

Ocoii yeyovera, dows éEnyayev tis Atyvrrou, dws duryayev tiv épnpov, 2) Omws TE elonyuyev eis THY yiv Ths éwayyeAtas, Oia WavTwev TaWevwv avaAo'Yov TH yapttt TOU evepyérov TH oikelav érteikvucAat Tpoaipedw, TEAEvTatov PeVvTOL Kai Epi THS pos GAANAOUS aUT@V GuOVOlas TE Kai TUpCbwvias

Ta eikéTa Owdéeyerat.

14, Uoostyere, ’x02 ov, sig tov vouoy wou. Ev rals xowais cal o7ov2% oaorépas tapawécecw 6 paxapios Aavid mpotpéret wpdtEepov GTroVCaiws axovelv Tav Aeyouévwv, ovTws ev TO py’ TO Axovoxte Tata, TavTe Tx 26-518, 1 Pe ALVUI, 1.

Argumentum Noynos — diadréyerar: P, fol. 978; V. fol. 38%-39; Vat. 1492, fol. 189°" (anon.); Ambros, GC 95 sup., fol. 154%; Cord. p. 630-631. 3 «ai ra] tra om, 1492 Amb Cord = 6 yvéeres] yrGvras PV nev om. 1492 Amb Cord. 13 py om. PV 14 xpooréraxrae Amb = 118 ride om. 1492 Amb Cord. 1°, €v reais xowais — rpodiyry: P, fol. 2.3%; V, fol. 39°": Vat. 1499, fol. 130°;

C 98 sup., fol. 155; Cord, p. 639. A® 16-23 (p. 399%, 25-393, 5): Virtutis studia legis custodiamque profeta com-

mendans populo hune psalmum conpossuit... docet quanta sit illis recordationis ulilitas, ac monet ut eum reuerenter metuent qui sanctiones legis suae beneficlorum largilale praeuenerit, ut hi qui iam erant obnoxii facilius subderentur; postremo hortatur ut ferant intente mente concordiam, Cf. Psevpo-Bepa (893).

PSALM 78 1035 PSALM 78

God’s law was given to blessed Moses so that the Jews might constantly narrate to their children the wonders worked in Egypt and all the events in the desert, for them also to learn what had happened and narrate it to their successors. It was not without purpose that God gave this command: it was for them to know the many and varied benefits they were granted by the Lord and the fact that they obtained the land they occupied and enjoyed freedom thanks to his help and power, and thus might take care not to be ungrateful to the benefactor. Instead, they might by observing the law and being zealous

for that way of life show respect for the giver of the law, who, after being their benefactor previously and freeing them from many troubles, gave the law for their correction, so that by acknowledging the ingratitude of their ancestors and the penalty they paid they might be on their guard not to fall into a disbelief like theirs. Accordingly, it behooved in particular the biblical authors who received the privilege of teaching from the grace of the Spirit to do what he had commanded them all to do. Hence, blessed David also urged all Jews to virtuous behavior and wanted to make them more zealous for the observance of the law, and he used this psalm to that purpose, recounting the deeds worked by

God for the race, how he had led them out of Egypt, how he had led them through the wilderness, and how he had led them into the land of promise, teaching them in everything to give evidence of their own good will similar to the gift of the benefactor. Finally, he speaks also of their obligations of harmony and accord with one another.

Attend, my people, to my law (v. 1). In his very zealous exhortations addressed to everyone, blessed David first urges them to listen zealously to what is said, as in Psalm 49, “Hear this, all | nations.” Similar in character is the verse Attend, my people, properly referring by his own people to Jews,

1. Ps 49:1.

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ee me ¢ & 5 2 ve oe fa . % : ye % my,

2b. Dheycount mpohrnuxta an xoyhs. Auryjpatra dpyaia épa. [dev 10 eidws a déyets, eiwep apyuia Kal cov mpeaPurepa; Ba. “Osx qucbonuey 2xt Syvouev ate. “A dxovoavres pepabyxapev tev eltrovTwv.

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peva, el watTepes ol Curyyoapevol, ovK avaryopevor Weicac@a tots idiois 15 viots.

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1%, 2rovdaios — AEyo: P, fol. 273°; V, fol. 39%; Faraphrasis (p. 608). 28. Touvréorw ~ laundry: P, fol. 973°; V, fol. 89%; Vat. 1499, fol. 139° (anon.);

C 98 sup., fol. 155; Paraphrasis (p. 608), 9 wAn@uvricds| avy? 1499. 25, Aupyinara — xpeaBirepa: P, fol. 873%; V, fol. 39%; Vat. 1492, fol, 139v (anon.): C 98 sup., fol. 155; Cord, p. 632. 10 dpyatwv épe 1429, 3°, “A axotaavres — eimavtwv: P, fol. 273°: V, fol. 39%; Vat. 1492, fol. 189% (anon.); CG 98 sup., fol. 155; Paraphrasis (p. 608). 12 a] rovréor: 1429. 3°, “Afiémora — viois: P, fol. 273°; V, fol. 39°; Paraphrasis (p. 608).

Ph - ony , 3

4. ‘H épunveia — duyyetoBar: P, fol. 278%; V, fol. 39°: Vat. 1492, fol. 140: C 98

sup., fol. 165; Cord, p. 638.

Ae 2-5 (p. 393, 6-9): Bene exortationem suam legem uocat... profetalis et regalis personam eius, ex quo loquebatur, adsumens. t (p. 393, 13-14): Sollicitius omnia quae sum dicturus accipite. 2° (p. 303, 15-17); Pro narratione multiplict, siquidem multa erat mirabilia narraturus,

PSALM 78 1037 who were ruled by him. By to my /aw—that is, to what I am about to say—he rightly refers to the law as teaching useful things, it being possible for him to legislate on two grounds, as king and as inspired author. Incline your ears to the words of my mouth: listen zealously to what I am saying. J shall open my mouth in parables (v. 2): that 1s, in narratives. He did well to speak of them in the plural, intending to recall many marvels. J shall utter riddles from the beginning: I shall recount ancient narratives. Where do you get knowledge of what you tell, if they are ancient and older than you? The very things that we have heard and known (v. 3): we learned what we heard from people telling us. And our ancestors recounted to us: what is said is therefore trustworthy

if those telling them were our fathers, who could not bring themselves to lie to their children. They were not hidden from their children in another generation, announcing the praises of the Lord, his powers and his marvels that he worked (v. 4). The translation resulted in poor syntax, as in the line in Exodus, “This Moses, who brought us out of the land of Egypt, we do not | know what happened to him.’ The meaning is, in fact, The doings of their children did not escape our attention, who belong to another generation

2. See Exod 32:1.

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dei Ta vo tov Oeot ‘yevoueva, Kai Tovs mwpoorKovras alt@ vuvous emi 5 rovTw amodddva. Ti 0é nv TO KaTeTretyov éxetvous duryeio Oat;

53, Kat avéerasey pxotipioy év ‘laxaB. Luupayos Kai évéeracey dix-

paptusizy 7 Ixzo8. ‘Erredn 6 Oeds hyot tovTo noteiv avdtovs depapTUPATO.

5D, Kai vouov eMero év ‘Iopx4d. Néuov xai wodotaypa toito Oépevos 10 auvrois.

5°. “Osx évetzthato tots murodow judy tov yywoltex. aurx tot; ulots

autév. “Oore dca éuabov ovrot mapa tod O6co’, doa te éyvwoav kai eidov, Tatita Onda Kai trois €E avrav tH Ourynoe xataotnoa. Aw ti; 68, “Onmms xv yy ysvex Eréox, viol of vezOacousves. “Oete ni AaBetv 15 avrovs Ta yevoueva, GAAGa Kakelvous pabdvras mapa tev mwatépwy eidévat.

6%. Kut xvxcthsoveat zat amxyysdoiow aitx totg viets x07Hv. “Oorte wadkw Kaxelvous tots €& avrav duryetoOa. Act ravrwv dé Totvto detkvucw, OTL TE avayKaiov awavtas wavrote OuryetoOa adAHAols Kai OidoKEW TOUS

Ef autav, @oTe pévelv KaTa Cladoynv ev pviy TOU yévous Ta TWapacye0 Oevra avrois wapa toi OQeod, cai a’ros Ciukaiws ToiTo Toleiv KaTa vopov

Qeov 6pod te vrouprioKev Kai wadedwv. Tis 0€ 4 aitia myoi ot iv exéAevoe TolTo Tous watépas OupyeioPa tots téxvois éni TO Tapapeivat THY pvyunv:

Yo rar om. PV rous| ra Cord, &*, ZUppayos ~ duepaptriparo: P, fol. S74; V, fol. 40; Paraphrasis (p. 608). 5>. Nopzov — avrots: P, fol. 274; V, fol. 40; Paraphrasis (p 603). B°. “Oore -— dua vi: P, fol. 874 ef V, fol. 40 (anon.); Puraphrasis (p. 609).

18 dFka om. Par ou ri om, Par.

64. “Oore -— cidévac: P, fol. 974; V, fol. 40; Vat. 1499, fol. 140 (anon.); Paraphrasis (p. 609). 6. “Oore wake — pyipgvi P, fol. 974; V, fol. 40; Cord, p. 6384. 18S wavrore]

rore Cord 19-20 waparyévra Cord. A& 3-4 (p. 393, 27-30) : Ita quippe Moyses praeciperat, ut tali genere nos, qui eramus longe post geniti, mirabilium Deiscientiam caperemus. 5* (p, 394, 1-8):... ult hoc facerent patres Dei contestantis uoce praeceptum erat. a> (p. 304, 4-5):

Legis id praecipil sanctione seruari. 5¢ (p. 394, 6-9): Quaecumaque scilicet oculis, quaecumque auribus acciperant sedula interpraetatione posteris tradereut. 6 (p. 394, 12-14): Vt tradant uidilicet minoribus quod ipsi a majoribus acciperant.

PSALM 78 1039 (children being a different generation from their fathers, after all), on account of their always reporting with utter zeal what was done by God, and offering the hymns due to him for it. Now, what was of urgency for them to recount? He raised up testimony in Jacob (v. 5). Symmachus: “And introduced solemn testimony for Jacob.” He is saying, Since God adjured them to do it. And set a law in Israel: setting them this law and commandment. What he commanded to our fathers

for making known to their children: so that all they learned from God and all they knew and acknowledged they would make clear also to their offspring by recounting it. Why? So that another generation might be aware, children to be born to them (v. 6): so that the events might not be hidden from them, but rather they too should come to know them by learning them from their parents. And they also will rise up and announce them to their children: so that they in turn might also recount them to their offspring. In all this he brings out that it was necessary for them all always to recount it to one another and teach their offspring so that what was provided by God would by succession stay in the memory of the race, the author himself also duly remembering and teaching to do this in accord with God’s law.

Now, what was the reason, he asks, why he bade the parents recount this to the children for the memory to continue? | That they might place their hope in God: so that on the basis of what they had already received

1040 THEODORVS MOPSVESTENVS

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34, “lv” ap’ av — éawiGeor: P, fol. 874; V, fol. 40: Vat. 1492, fol. 140 {anon.);

Paraphrasis (p. 609). 2 cat om. PY,

@>, Kal py — wapacddow: P, fol 874; V. fol. 40; Vat. 1492, fol. 140 (anon.)3

Paraphrasis (p. 609).

#¢, Meuwnpévor —~ xpowéragtev: P, fol. 274; V, fol. 405 Vat. 1492, fol. 140 (anon.);

Paraphrasis (p. 609). 6 g@povriGovew PY, 8*. Kai pudrd§avrat -— mepiérecov: P, fol. 274; V, fol. 40; Paraphrasis (p. 609). 7 «ai] a@\Ad Par,

8), “la joy — apav: P, fol. 274; Vy fol. 40; Vat. 1422, ful. 140 (anon.); Cord,

p. 635, 14 ws om. PV’

8°, Hods ro — didvacav: P, fol. 274": V, fol. 40%: Vat. 1499, fol. 140 (anon). 17-19 rouréorw — dcdvarav affert Paraphrasis (p. €09).

Ae 7 (p, 394, 13-15): Vi praeteritorum exempla fiant magisteria fulurorum. #¢ (p. 304, 17-18): Dum memores’ sunt quae fecit, solliciti sunt ad eognoscenda quae eius sunt, 19-12 (p. 394, 26-28): De his dicit qui egressi sunt ex Aegipto, quorum nullus terram repromisionis ingresus est,

PSALM 78 1041 from them they might hope also in future goods. And not forget the works of God: and not consign to oblivion what had previously been done. And they will seek out his commandments: that mindful of what he had done, they might bring their thinking into line with his commands. Lest they become like their ancestors (v. 8): and take precautions against the failings of their

ancestors. A generation twisted and embittered: lest they become similarly twisted and depraved, provoking God. He 1s referring to those leaving

Egypt, none of whom were thought fit to enter the land of promise, all of them perishing in the desert because of their own vicious ways. The apostle

also says the same thing, “Let us not be sexually depraved like them, or put him to the test as they did,” and in what follows, “All this happened to them to serve as examples for us, and was written down to instruct us.” A generation that did not direct its heart. This corresponds to the words Lest they become—that is, Lest they become like those others were, with nothing honest and upright in their heart, with their mind always twisted in various directions. | And its spirit was not fixed on God, with spirit meaning “free will,” as we showed also in Psalm 51 that by spirit he refers in many

3. Cf. 1 Cor 10:8—11.

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5 apoaipeow. [parov péev yap pooyov womoavres eitov Ouro: ot Beet ou, ‘leone efta, Tav KaTacKkone atrootakevtav, eptrovetkouv pn eioeAGety eis THY yi THs ewayyeNas ws TOUS KaTéyovTas TOTE Ota THY ioyuv dEdtdTes. Kai

wodAd av tis etipot THS amitias attev év tats ioTtopias odpBodra, ws av un voy aura od paxpetépwv heywpev. E16" ovrw KabeEns dupyeita olwv peév 10 érvyov, Ores 0€ HIrEetOnoav, OOdoKev avrovs pabovTas cia Erabov awd Tis anetias mpnoacba tov TpdTrov @s Gy [A KOWeVNnOaeEV THS Tywpias. 9%, “Viot ‘Koouty. évtetvovres nai BaAOvTss tdZ01. Aad pépous TO Wav etretv nPovdnOy, — wodeutk@rartot yap pyot Kai ioyvpol Kata TOV TrOdEpRIOV ToAAakis pavevtes TH TOU Ocov dvuvapet.

15 9. ‘Estezoncay ty tH husox wodguov [Modduov xaradkapBavovros, tavtwv émAravGavouevot ert tTHv oiketav Eywpouv amiTiav’ ataddayévTes peév

yap tis Atyimrov mapa thv Epvépav éyoyyvGov Oddkaccav, dvaywpycavtes 0€ Kaxeifev mepi tov wodéuou tod mpds Tous Katéyovras TH Hadactiv eyoyyudov Kai Eunyavovro, ws ov Ouvapevot pds avrous. Aetkvuct 0é 0 dia twavrev Ores aBéPator wepi Tov Oedv joav. 108, Oox godhagay ony Sixbhuny To @sov. Améotyoav THS Oabykys, Hv woods avtovs 6 Qeds Ebero — Aeyer O€ THs er’ avTov wiotews. EC&a-

yayov yap avrous ths Atyvrrou taityvy Gero pds atrous CuabyKny, ooTe 2 ef. in ps. Lb, 12 ¢(p. 339) OH Kx. XXXII, 4 6-7 ef. Deut. 1, 28-33.

81, Td rvetpa — ripwpias: P, fol. 274%; V, fol. 40%; Cord, p. 635. 9 wWahue

om. PV 6-7 eis tay ynqv tis érayyedias om. PV 7 ws om. Cord decioras PV li adwedias des. Cord. 9°. Amd pépous — duvaper: P, fol. Q74%; V, fol. 40%; Paraphrasis (p, 609). 13 wokemarara PV. 9, [odduov —~ noav: P, fol, 974°; V, fol. 41; Cord, p. 636. 19 gudyovro PV. 10°. ’Awéarycav -- xpooratas: P, fol. 274%; V, fol. 41; Cord, p. 6387.

Ae 7-8 (p. 394, 29): Multiplex eorum pertinacia sacra contenetur historia. 9 (p. 804, 30-34): A parte, id est ab una tribu, totum agmen uoluit indiecare. Cum essent, inquit, strennui ac bellorum periti, Deique inter hostes suos uirtute superiores, quid fecerunt? 9» (p. 344, 35-395, 6): Instante praelii necessitale, uelult obliti suecessorum prosperorum, susciperunt de propria infidelitate tripitalionem; nam, cum educti fuissent de Aegipto ac per rubris maris litora consedissent, timorem inslantis belli degenere mormore prodiderunt,

PSALM 78 1043 places to free will. Aquila: “Not firmly directed to God in its spirit”—in other words, It did not have its faith and free will firmly set on God. Firstly,

remember, they made a calf and said, “These are your gods, Israel’; and then, when the spies were dispatched, they argued against entering the land of promise out of fear of the inhabitants of the time for their strength.* You could find many examples of their disobedience in the histories, so we shall not mention them at greater length here. He then proceeds to recount the sorts of things that happened and how they showed disobedience, instructing them to portray their behavior so that, having learned from what they suffered for their disobedience, they might not share in their punishment. Children of Ephraim aiming and firing arrows (v. 9), implying the whole by mention of a part: Though often appearing bellicose and strong against the enemy with God’s power, he is saying, they were turned back on the day of battle: when war caught up with them, they forgot everything and had recourse to their characteristic disobedience. After being freed from Egypt, in fact, they kept murmuring by the Red Sea, and . on leaving there they kept murmuring and scheming in regard to fighting the ; occupants of Palestine, claiming that they were powerless before them.” In all this he shows that they lacked commitment to God. They did not keep Gods covenant (v. 10): they forsook the covenant that God made with them (meaning faith in him); having led them out of Egypt, he made this covenant with them so that | they should know him to be God, pay deference to him, and be accorded providence by him. In fact, he appeared to them and spoke in these

4. Cf. Exod 32:1-4; Deut 1:21-33. 5. Cf. Exod 16-17; Num 14.

1044 THEODORVS MOPSVESTENVS yvwpilev avrov Oeov, xai tis wepi adrov éyerba Oepametas, kai a&woi-

ofa tis wap’ abrov apovoias. Opbeis yap a’rois otra dyaiv “Kye sive 6 Gedz, 35 acyyxyov Suze 8x yg Atyoxtou, ov woujoere Oeovs érépous, ove

rew avtots mpootaéas. 5 Aatpevoete Oeois érépos,—toiro rap’ a’tév aityocas kai TovTO pvAdt10>, Kat ev tG vouw airod ob4 EboudnOncxy wosedesbar, Td ard Neyer’

vonos yap nv Tob OQeov Kai mpdataypa To éyecOa adbrovs peta macys emmeAgtas Tis avrov yvacews.

Ll. Kat éxedafovro téy sdepyecidy x70, xxi hv Oauuasioy adbtod oy edearzev aotot;. Mavrwv éxelvov ruvyudvycav wv éruyov evepyetnGevtes, ovTw 10

peydiwv te évtwv kai Oavpaotav.

124, “Evavtiov tay marégay xutiv 2 erotacs Dauukowx. Tv mardowy auTdv eye, avti tov adtév éxeivwv. ‘HxodovOyoe dé avtg. Cmredy yap

eimev ava Kai xvasricovta ant saapyehotow atte rots lots aitév, rouTéott Tots Kabegys, ta wn yévevta, wz ol muréoss adtav, — dvti too 15 jy) aurot exetvots Gpotot yevoipeOa, Oroiol te Hoav éxeivor cipyKws ev péow kat WAaTUTEpOV avTaVv THY ayvepLootvyy, éxiyayev Nortrov otwv aEwhévres,

otot noav, — axoAovOws éavt@ viv émyyayev TO “Evavtioy tév matésov aurGy % émobycey Gxu4.%91%, avti tol Katrot ia’ 6@Oadnols tots avtav peydna

tot Geot Oaipata wewomxoros. Td otv thy wxré2y aTGY, avTi TOU TeV 20

jwatépwv nuwy, Kab’ époidtyta To x Un vévevtz bg ol matésss aTéy, TovTéotw iva pi yevopeba pot Tots TuTpdow Huey, OV yeyove pev évavtiov ta Gavuata, énevov 0é amioTtoivtes dpuolws.

12d, “Ev yA Atybxre, év medio Tévems. Tov témov efiev ev @ ta Bal

pata eyéveto, eva cai tov Papaw duiyew ouveBawwev. 25 2.3 Ex. XX, 2 4 v. Gb 15 v. Ba, 10°. To ara — yvioews: P, fol. 275; V. fol. 41; Paraphrasis (p. 609). 11. Havrov ~ Baupaorév: P. fol. 275; V, fol. 41; Paraphrasis (p. 610). 12°, Tév rarépwv ~ opoias: P, fol. 275; V, fol 41; Cord, p. 637. 19 a@ om. PV —- Qs auoror om. PY:

125, Tov réxov — cuveBawev: P, fol. 275; V. fol. 41%; Paraphrasis (p. 610).

Ae 3-4 (p. 395, 7): Ne umquam alium deum erederent. 10> (p. 395, 11): Vt permanerent in agnitione diuina. {1 (p. 895, 14-16): ... certauerunt, ut tantorum operum memoria ingratorum selentio deperiret. 20-23 (p. 395, 17-21): Id est, coram patribus nostris, ul uel recentia nos ab emitatione exempla deducant, neque emulamur eos ante quorum oeculos facta mirabilia nihil de infidilitatis uitio depullerunt. 12> (p, 395, 92-24): Id est urbis, quam habitabat Farao, in qua ea quae referuntur miraculo contigerunt,

PSALM 78 1045 terms: “I am God, who brought you out of the land of Egypt”; you will not have other gods or worship other gods°—-making this request of them and commanding them to observe it. And refused to walk in his law. He says the same thing: God’s law and commandment meant their giving total attention to knowing him. They forgot his kindnesses and the marvels he had shown them (v. 11): they were unmindful of all they had received as favors from him, despite their being so great and marvelous. Marvels that he worked in the sight of their ancestors (Vv. 12). By their ancestors he means “those same people.” This is in keeping with his thought. He had said above They also will rise up and announce them to their children (that is, to those coming after them), lest they become like their ancestors (that 1s, lest they themselves resemble them), and had described in the middle the kind of people they were, and at greater

length their ingratitude. So he continued his train of thought, considering what they deserved and who they were, by proceeding here with marvels that he worked in the sight of their ancestors, meaning, despite his working great marvels under their very eyes. Hence their ancestors has the sense “our ancestors,” in keeping with Jest they become like their ancestors—that 1s, lest we become like our ancestors, in whose sight the marvels were worked but who likewise continued to be unbelieving. In the land of Egypt, in the field of Tanis. He mentioned the place where

the wonders were worked, where in fact Pharaoh lived as well. | He parted the sea and led them through (v. 13): not only this, but as well he divided

6. Cf. Exod 20:2-3.

1046 THEODORVS MOPSVESTENVS 132, Avdoonks Oarzccav nat dinyzyev xdtobs. Kai ob roiro pdvov pod, G\Aa kai Oddacaav Ctehov aravtas dePiBacev.

13>, zoéarysey Odarx asst xoxdv. Kaipwitarov to bwdderypa’ éwetdy % ey %tevFae e 4#puots, 2 #év%doKG 3 re TBR &Ex% # gavay£ yap ouocOnpa idatwv Oé cvayebevta TadoNs 5 xys xatéyetat, ovdapot diappetv dvvdpeva, ovTw dyoiv avTra ovvetyes TO

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wpootdaypatt TO O@ woTE civat KaTeydpEva ws év doK@, py OvokicOaivovra unde Clappéovta pnd’ erupepopeva Kai KadvwrovtTa THV yijy.

14. Kat Oonyneey auroug év veosdn Apzoxs, wat GAnv thy voeTa sv owtianG mu0ds. “Aywy re avrols kara tTHv Epntov, év péev TO THs Hépas 10 kaip@ émioxiadwv avrovs TH vepedy Wuypais dd tod Kavowvos TwapepuGeiro tats avpais, ovde pépec Oat tHv axtiva ovyywpev -ém’ avTovs, — év

$09 # F ¥ % % %, Ka ¥ % om ran $ &

O€ TH vuKTi d0ladetnTw THO Tupi Pwrewsv avTois Tov Kaipov TOU oKETOUS

eipyagero* ovTws éxdatou Kaipot to BAaBepdv arrexwAvev. 15. Aséoonge métoxy Ev EONUO “AL EROTITEV ITODS wg Ev RBboem TOAAT.

ye rs Wi # ry % a “ ay % € % %

15 “Ev dpnuw dtedov werpav ovrws aibrois dayiAes tapéoyeto worév wcavel dAyns aBiaoov mwapaxemévys. BovdAerar 0€ etweiv Ott dariAés brép THv

ypetav avrois To wordv tov vdatos mapeayev. [las dé toto éyévero; 16. Kat é&nyayev deo é% METAS, “UL RATHYXYEY 2 TOTApOvE OSxTe.

‘Ort ph aries rpoyvOiva vowp Boayy tt wapeoxevacas, aX’ éx TodA@V 9% pepev peiOpd te avedioovs Kai worapous aweré\es mwodXous, €€ av ov pdvov avrois 4 ypeta awepieytyveto adda kai UrEp THY ypelav nv yn OanXia. é-7 ef. supra in ps. XXXII, 7 (p. 149-150) atque Tueonorerus (1488 B).

18°. Kai ot rotro — dueBiBacev: P, fol. 975; V, fol. 41; Vat. 1499, fol. 140" sub lemmate ’A@(avaciov?) [P. G., XXVIL, 353 A 12-14]; Paraphrasis (p. 610). 18>. Kaipwrarov — rhv yivi P, fol. 75; V, fol. 41%; Vat. 1492, fol, 140*-141 (anon.). 14. “Aywr -—~ dwexwdvev: P, fol. 275"; V, fol. 41°; Vat. 1492, fol. 141; Cord, p. 638.

15. "Ev éoyuw — éyévero: P, fol. 9715"; V, fol. 41. 16-17 Bovrera — avrois affert Paraphrasis (p. 610) att év épipyw dayrivés cai Par. 16. “Ort ny ank@s —- dalirdtia: P, fol. 275%; V, fol, 49. 19 xpoyebiva PY.

Ae 138 (p. 395, 26-98):... aecessit etiam hoc, quod transitum eis aquae maris diuisae ac seperatae longius praebuerunt. 18° (p. 395, 29-35): Diuisarum aquarum stationem atque inmobilitatem satis congrua conparatione signauit, quod ita natura fluientis elimenti standi necessitate passa sit, ut fluere non sinitur cum uteris inclusione reltenetur. 14 (p. 396, 36-396, 1): Quae etiam inumbraret eos et regeret... qui lumine tenebrarum densa disrumperet. 16-17 (p. 396, 2-4): Gemina signi admiratio, quod et petra scinditur ef copia fluentis abissi instar erumpit.

PSALM 78 1047 the sea and conducted them all through. He pushed waters aside like a wine bottle. The figure is most apposite: since water is naturally liquid, and is collected and held in a wine bottle without choice, quite incapable of escaping, so by your command you collected it so that it was held fast as if in a wine bottle, not moving or escaping or flowing and covering the earth. He guided them with a cloud by day, and with a light of fire all through the night (v. 14): leading them in the desert, he overshadowed them in the daytime with a cloud and thus gave them relief from the heat with cool breezes, not letting the sun’s rays touch them, while by night he provided them with a light from unfailing fire in time of darkness. Thus he headed off any harm at either time. He split rock in the wilderness, and gave them to drink as if from a great depth (v. 15): but cutting open a rock in the wilderness, he provided them with such a generous drink as if from deep waters nearby. He means, He provided them with a generous drink of water beyond their needs. How did this happen? He made water gush from rock, and brought down waters like rivers (v. 16): because you did not simply cause water to flow to some extent; you supplied streams from many parts and produced many rivers, from which not only were our needs met, but also the supply exceeded our needs. |

1048 THEODORVS MOPSVESTENVS 17% Kat wooctQevte Er, cad au nocrvew 2970. “ANA” OWS TOUTWV yEvo~ ~~ ¥ > % 2 eva TOU Wratew ovK adioTavTo.

% % ? % ag 2 * EAN # » a

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aw ‘3 yap % avtots % 8é\Netbavros _ me %tov# veatos ameéyoyyvbov HF % #Kata%ToteeOQeob : on sav" Ppayv

tHv évoeuav OvetolCovTes. 5 TS. Kas stemetsasay toy Osby ev cats uasdlarz goréiv, rod airaoon Sou UATHPRK THISCES Yuyats autév. pyoi jot KaiKat weipav mwpooiyov tpodiy GUL HS"Ett LITO", TWetp fpoawryTe! Oe@ Pp TPoPH

&ov%dobeiaav mm aaitotvtes’ EY ~~ ; a Fa0éaavTo sy réye 3 %EE;s. “ tHv capéatepov

19-20. Kat xzrshedynouy Tod Ozod xual cizov Wh Suviceran 6 Osas érorLLL TORMEL HY gv gon; “Ens imatazey TETOAV, “NL EOSUYTAY datz, 2ut 10

ferzppo. nxtexdiclacay, wh 2ut Ustov Sovara: Sotven, A érowdon TpamEsny TO RAG 29705; Tatra aitoivres ta Bowpata, tov Oedv atrovs wet-

, £ 9¢ 9° * of os ? 5 sy $F .

paca now. “Ereyov yap Icod wétpa éppayyn, cai veata éddOy, Kai

¥ ® w% &e os # A § on ® &

# ¥ , : ‘ ” . * > m~ .

WAeiota pevpata yvéyOy mapa mwacav wpoadoKiav’ aptov eimep Cvvarat,

TWOS EveKEv OU ClOwaw; Cla TE Cé Kat Tpamedav iyiv ovK evtpEeriLet, — 15

iva etry Havra doa éobiew Bos avOperros Kai ols tpdnela Koopeita, —

oy % % fnuty emTO %ava é Bees - 4% vaste AnvAas on PP kai * sLUupayos ., arha povov Clewot; (TO 5s yappov TexRESxy

# * aa #%Fa13 sy Cad ae % & # rot on om % & % $

* “0 $ e so ~ 3

“s&% yowjvevoav). Ovrw yap Kai patvovta Toito évedloavres TH Oew, OTL WOvov Tot pavva peTeAduBavov, Grrep Hv Twv Kai Ta AOLTAa YyTOUVTWY

ois €Gos avOperos éaotiacGeat. 20 17°. ’ANX' Cuws —- dpiotavro: P, fol. 275%; V. fol. 49; Paraphrasis (p. 610) 195, Kai wapewixpavav — dverci€avres: P, fol. 275%; V, fol. 4a; Vat. 1499, fol. 144

(anon.). 4-5 Boayt — dvediCovres affert Paraphrasis (p. 610). 4 airous éxdetyYavros 1424.

18. “Er: — é€fs: P, fol. 275"; V, fol. 49: Paraphrasis (p. 610). S atbré] ratra Par. 18-20, Tatra — éaridofar:: P, fol. 276; V. tol. 49°, 15-17 dia ti — dibaor affert Paraphrasis (p. 611) 15 dé] @nor Par. 16 tva etry — kai] Kai dprov Kwai kpéara Par. A® 144 (p, 396, 6-8); EL grande peceati studium, quod nee tantis miraculis impedilum (impet- ns) est. 17” (p. 306, 9-15): Ob perfunctoriam paruamaque mormurantes sitim, parnum aquae sustinentes difectum deformi mormurationis

querella inopiam suam ad Dei contumiliam eontullerunt, 18 (p. 896, 16 21): In hoe capere uoluerunt experimentum uirtutis diuinae, si talem cibum ab eo, culus prias ussum non habuerunt, postularent; quod quidem dicit manifestius in sequenti. [2-16 (p. 896, 23-26): Hoe enim uidentur exprobrare de Deo, cum de mannae cibo solitario conquiruntur. 18-20 (p. 396, 96-28):... mormurare de inopia, cum superesset manna,

PSALM 78 1049 They piled sin on sin against him (v. 17): nevertheless, despite these events they did not stop sinning. They provoked the Most High in a waterless place; and they provoked the Most High: when they were short of water for a time, they began to complain against God, taunting him with the shortage. They tested God in their hearts to request food for their souls (v. 18): they still put God to the test by asking for food that was not given. In what follows he says the same thing more clearly. They spoke against God and said, Surely God will not be able to lay a table in the wilderness, will he? He struck rock there, and water flowed and torrents poured: surely he also will not be able to give bread or lay a table for his people, will he? (wv. 19-20). He says that they put God to the test by asking for this food, saying, Lo, rock was split, water was given, and streams gushed forth in quantities exceeding all expectation; if he can supply bread, why does he not do so? Why does he not also lay a table for us (that is, with all that people normally eat and that normally furnishes a table)? Why does he give us only the manna instead? (Aquila and Symmachus rendered table as “meat.’’) That, in fact, is the way they gave the impression of taunting God with this, that he gave them only manna, which they had when they were looking also for other things that people normally eat. |

1050 THEODORVS MOPSVESTENVS

8,Aik § pas we eteKbpios one xat v ?aveSadrero. . s = Q Tavryy de é >aitav 9%dpev ¢% 212, toro Fuouce tiv

ome om $ % # % om ge ? ae

antotiav vwepebero Ta Kat avTous’ Ovvatov ‘yap avT@® cuVvTOLWS Eioaya~ yelv, ToUTO peév ovK éroingoev, éxi TocoiTov O€ KaTEa YEV TO Ypovyy aypis ov Wavres Olabdpws WepirecovtTes Tals Tyswplats amwdovTo.

5 21>, Kai zto avnv9n ev “Ixxw8. Efdos efirev timwpias @ mweptémwecov"” — Kai yap: avyA@Onoav wietotot mvpi Ota TO yoyyuaat.

21°, Kat soyh avéBn Eni rov ‘Isgand. ‘OpyioOn yap Kar’ atrav 6 Cea norTns.

228, "Or. obx émistevexy év tH O86. Cored éwpa avrous ovdetore 10 wiortHy Eyovtas Twepi avtov THY yvounv, GAA’ dei éxi pev Tots Cobeiow aya-

piototvras, epi de tav wy doBevrwv aydiSdddovras. 226, Oude Hamaxv evi to cwrhovov avrot. Agov ad’ av éAaBov éArifew Ott wav 6 Tt KaAdV Kal Gwrnpiides adrois Tape§et. 23%, Kal éveretaxto vepddrns trecdymfev. Kai yap ov puxpd now Av 15 Ta wapa tov Oeoi yevopeva, ap’ wv altapKws novvavto mpds THY mloTW yepaywyeicba* ctwapdpws yap woré péev avtav thy antotiav éyel, TOTE

" es ~m % ae % , . % 4 % 3 «

dé toi Ocot tra Oavpara, detvus otwv pév Ervyov, oor é Tepi tov Qedv yeyovacw, tolrov éyov avwHev oxordv Kai ot dAwY ToUTOUS TatWEveW égrovdakws fn ToloUTOUS eivai, GAA evyaptoroUs Uirép wv EdaBov.

218, Tatryy — dra@dovro: P, fol. 276; V, fol. 49°; Vat. 1499, fol. 144°; Cord,

p. 638-639, 2 yap av 1422 Cord 3 ypéve| Opévy 1429, 81>, Cidos — yayyvou: P, fol. 276; V, fol. 40°; Vat. 1429, fol. 141” (anon.); Paraphrasis (p. 611). 21°, “Opyic8y — deaorwdrys: P, fol. 76; V, fol. 44°; Cord, p. 639 sub nomine Hesycun. 293, ’ECweidy — dudiBaddovras: P, fol. 976; V, fol. 49"; Cord, p. 639 sub nomine

Husycuit, 10 éxi om. Cord = 11 vév om. Cord. 220, Adav — wapéEe: P, fol. 976; V, fol. 48%; Vat. 1492, fol. 141v (anon.);

Paraphrasis (p. 611). 12 ddov dé Par 13 wav o vi] o rt ome. Par. 83%, Kat yap — édaBov: P, fol. 976; V, fol. 49°; Cord, p. 639. 16 yepaywyn-

ava: Gord 17 rot Ocot om. Cord.

Ae 21> (p. 397, 7-12): Vnam de mullis speciem subplici, qua finiti sunt, indicauit; nam propter mormurationis offensam in multis est flammis atque incendio uindicatum, 22 (p. 397, 13-18): Malum incredulitatis eorum iustam in se Dei iracondiam concitanil... et praeterilis pristinis (wel pristitis add. in marg.) ingrati, et de futuris dubii.

PSALM 78 1051 Hence, the Lord heard and tarried (v. 21): on seeing this unbelief of theirs, he delayed the lot in store for them—that is to say, he could have brought them in promptly, but instead of doing so, he held them in check until they all fell foul of various punishments and perished. Fire was kindled toward Jacob. He mentioned one form of punishment that they encountered:

a great number were consumed by fire for murmuring. And anger arose against Israel: the Lord became angry with them. Because they did not believe in God (v. 22): since he saw them never having an attitude of belief toward him, and instead being ever ungrateful for what was given and lacking confidence in what was not given. Nor did they hope in his salvation: on the basis of what they received they should have hoped that he would supply them with everything good and salutary. He gave directions to clouds from above (v. 23): they were no slight marvels worked by God, and on that basis they had sufficient reason to be led to faith. In different ways, in fact, he mentions their unbelief at one time, and at another God’s marvels, bringing out all they received and what their attitude was toward God, this being his purpose from the beginning in his anxiety to instruct them in general not to be like that, but to be grateful for what they received. | And he opened heaven's doors. He presented everything in figu-

1052 THEODORVS MOPSVESTENVS

€ &% a > om, ” # 9 ~ # 2 ; + ? $ tee & 53

23>, Kai Oipxs obsxvot xvéwlev. Eoynuatioev to wav. ‘Eredy map’

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avtot tov olpavol, ad\Aa Tob uép Huds TéTov, ws STav A€yn Kai TZ

meteiva tou oboxvot: dren yap veo nuds 6 ovpavds, Tov viép Huas 5 ToTov rodkayo’ ovpavov Kadel, ws av’t@ padAov TpoonKovTa.

248, Kat EBoecev aurots uzwva oxysiv. Kai ovrw dyoi dia Trev vepedov

ov Kata thy cuvyeav voatos vetdv, dd\Aa Tou pavva Tpodny Tapa vow apGovov avrois éyopyyet. 24D, Kai &otov odcavot Bwxev xdtotz. “AvwHev avrois katawéurov €di- 10 dov tpopyv. Méeya dé iv Kai wapado§ov 76 wavrwv avOpwrwv aro THs Yyils Tous KaptroUs Kai THv TpopHv deyoudvwv, Exetvous avwlev avtoparov mwep-

wopevny d€yeoGar tiv tpopyy.

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258, "Aotov xyyékwv Egayey ZvOsmx0;. Ody dv ayyedot jobtov, adA_ Ov Hos THV KaTayerynv ayyeAot OmKévouv, — woTEp Kai TO Xptov obpxvet, 16

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Epepero. 20 6n* 6 pev yap awd yijs Oidota, 6 O& ax’ otpavav épépero, Kai 6 pev

unnpecia avOpditwv werrouevos Kateoxevaleto, 6 O€ dla TOV ayyéwv

45 Ps. XLIX, 11.

23>, "Eoynpariwer — xpoojxovra: P, fol. 276; V, fol. 42°; Cord, p. 639.

248, Kai ovrw — éyopnye:: P, fol. 276"; V, fol. 43; Paraphrasis (p. 611). 24>, “Avwbev — roopyv: P, fol. 276"; V, fol. 438; Cord, p. 640. 258. Ody dv — épépero: P, fol. 276"; V, fol. 43; Vat. 1422, fol. 142; Vat. 2057,

fol. 159°-160 ef Barb. 340, fol. 233 sub nomine THroport Heracieensis; Cord, p. 640. 15 of ayy. Gord = 16 epdpyevos 1422 = 117 dprov om. 1422.

A® 1-3 (p. 397, 20-96): A similitudine nostra scema petitum conpossuit; siquidem nobis moris est, cum aliquid large in ussum proferre uolumus, resserrare horrea dicimur. 24> (p. 397, 27-33): Instar pluiae fluxit mannae copia ; miro nouogue more non terrae produxerunt fructus, quibus populus uesceretur, sed in apparatum aepulationum caeli ministeria festinavuerunt. 25° (p. 397, 34-398, 4): Non quo uescerentur, sed quem angeli detullerunt, sicut et illud dicitur Panem caeli dedit eis non quem caelum manducaret, sed quo de caelo ministratus sit.

PSALM 78 1053 rative fashion: since it our custom to open up storehouses and thus to meet needs of any kind, so here he says that God opened doors of a storehouse. He says heaven's not of heaven itself but of the place above us, as when he says also “the birds of heaven”;’ since heaven is above us, by “heaven” he refers at many points to the place above us, as a more appropriate name for it. He rained on them manna to eat (v. 24): in this way he supplied through the clouds not the normal showers of rain but, in defiance of nature, manna as a food in abundance for them. And he gave them bread of heaven: he gave them food by sending it down from above. It was marvelous and unheard of that whereas all people receive crops and food from the earth, they received food sent from above without their effort. A human being ate bread of angels (v. 25): not what angels ate, but of what they were ministers in bringing it down, just as the bread of heaven, too, is not what heaven ate but what was brought down from there. He did well to bring out the difference from ordinary bread by a comparison: one comes from earth, the other was brought from heaven; one is prepared through the ministry of human beings by being cooked, the other was brought by means of angels. | He sent them provisions

7. Ps 50:11.

1054 THEODORVS MOPSVESTENVS

j a a ¢ o* e #

25>, “Emovricuoy améoretsy xvt0ug els mancuovay. Emuocricagba Aéyetat Tov péANovTa OOortropety tHv tpo@yv awoxopicac@a. Tobro ovv rAéeyet

Ott peta wos Tis Weptovoias wpoevTpéemKev avrots kai mpoametiero THY Tpodpny.

5 26. “Anfjoev vorov 85 olpxvol, zal exhyxyev ev TH Suveper xvod ibe. Td abrd Aéeyet AiBx Kai votov’ 6 yap atrés éotw avenos Bpayv tt TAayiahov. Twés dé dBa tov Cépupov Aéyouow, €ott OE apddpa amadov veTous pev yap 6 Gépupos ov Trotei, 6 0& Aeyomevos wap avTois Ai

es *¢ a fd SS % bd #2 & $ & = £ % on é % x ES a % of % Fad oS % a

wot OEP Wtov éaTt TOU voTou.

CdeBoegev > &§ewbal = acest > 4 yvoby rd 5 caoxac, tes ¥ eat %west e -auuov BF Q7) 10 27. Kat abtou; Oza0chy mevewa nrepwta. ECanyayév te avtots wAnOos werewav, otkyvy aupov cwpevoas avTois ta werewa, ovtws nv tapadnGi}. 28. Kat éxémecey eis pécov TH; mapeuBodrhs zbrév, noxrAw téV GxyVO-

pot j % % on : %, Py

pacayv 2btév. Movovovyit apd tev Oupév atrots yvéyOn ta Spvea* TovTO

15 yao Gavpacrov Ort pyoé Kaparov autois ede wpds tTHV GVAAn YN.

29%, Kat Zoxyov xxi éverAncbaczy soodox Kai aaxndavoav bwép 6 édet. 29, Kai thy éxibupiav xbt@v Aveyzsy 2brots. Kadws TO Kyeyuey ators” amexopioev yow a érefipnoav, povovovyt Kai Ta vIrép THs avTaY ypetas

yowota evoenKvipevos. , 25>, “Cmorricacbat — tpopyv: P, fol, 276"; V, fol. 43; Vat. 1499, fol. 149 (anon.). 1-3 AdyeoGar 1499 2 rd péd\dkov tra PV 3 wpodtweriOy 14292,

26. Téa ard — varov: P, fol, 276°; V, fol. 43; 6 ro atré — avenos praebet Paraphrasis (p. 611). 27. “€riyayev — waywhyOq: P, fol. 276"; V, fol. 43; Vat. 1493, fol. 142 (anon.); Paraphrasis (p. 611-614). 28. Movovovyt — otdrmpw: P, fol. 276°; V, fol. 43; Paraphrasis (p. 612). 29°. Kai dwydavoav urép 6 éde: P, fol. 976%; V, fol. 48; Paraphrasis (p. 619). 205, Kaddis — évdecvipevos: P, fol. 876%: V, fol. 43%; Paraphrasis (p. 612).

A® 2-4 (p. 398, 6-9): Hoc ita ail, quod tantas eis in herimo copias ministraueril quae possint uictui eorum uoluntatique sufficere. 27 (p. 398, 15-17)...

auium, id est cuturnicum, quae eis in eseam datae sunt, multitu (p. 398, 26-28): Omnia ad quae eos concupiscentiae flamma rapiebat sunt eorum uoluntatibus repleta.

PSALM 78 1055 in abundance. By a supply of provisions, the person about to go on a journey is said to be provided with food. So this means, In great abundance he prepared them in advance and laid up food.

He took the south wind from heaven, and brought on the African in his power (v. 26). African and south mean the same thing: the same wind comes in at an angle. Now, some people call the west wind African, but that

is quite wrong: the west wind does not bring rain, whereas what is called “African” by them brings what normally comes from the south.® He rained

flesh on them like dust, and winged birds like sand of the sea (v. 27): he brought upon them a multitude of birds, heaping birds upon them like sand, so numerous were they. They fell in the middle of their camp around their dwellings (v. 28): the birds were brought for them as if at their doorstep, the marvel being that no effort was required on their part to catch them. They ate and were completely satisfied (v. 29): they had all they needed. He met their desires. Met was well put: he provided what they desired (as if to bring out that it was far more palatable than they needed). | They were not disap-

8. Theodore disputes the identification of the southwest wind, dis (from AetBetv, “to bring rain”; Latin: Africus), with the west wind, Cédupos, due south being the direction of rain-bearing winds.

1056 THEODORVS MOPSVESTENVS

¥ P * : > & ae il ¥ > see ¥ Fa * ¥

308. Oox torepyIreuy a0 THs exiAuuias adtoy. “Ov yobov éwebinovy OUK ameTuyov.

BF ge > vee ’ % Pres % + a

BOO-318, Ets THs Bowosws obans tv TO oTOMaT. ATHY, 2xb Goyh tod

“ exaveby % a em . nee 2 on ~ _f om ts TO & 5éxelvew gn Oz03 autous. Arooe tys $ totom Oeoiae épyijs to wratopa elmev, ws ovK av toU Qeot dpyiobévtos ei pn wapéoyov tH aitiav, 6pot 5

e. - % % Fad on + ef $ % % % Fy ~~ ee

% ¥ an sk a Po Fy x % % * z & % pa % d . ‘4 % a € % ie an om &

Kal ws Cndov ov ev TH igTopia twapacwwianoas aciaddpes’ érywponOyoav yap ow TO UwO Aamupyias wruev avrovs peraAaBetvy TeV GapKeV pce

ba = > o~, oa %i ”, % é % ee

eGicavras. Ev ait ov pyow ovtes te éobiew jay CeovTws ayovres *

Tapwpyiay tov OQeov.

BLD, Kat anéurewey gv vols mastogw atch. Kai wietorovs €& abrév 10 avetiev.

31°, Kut robs exhentods 10% ‘Iooxhd cuverddicey. Tovs pddtota KperrTovas avtev apedrwv. LUupayos TH zxzt Tod: exhextouUg TOUS veavlaKoUS ¥

Aeyet.

: > Ev wynia.ree Faruxstoy ; os .Evi. & Qucé ew eS randéowppovidev. ; % ~ é Fea B24, tootos tairaaavrovs 15

# # a, Fy & % rN g

32>, Kat obx sxistsusay gv tots Yxuuxsios atc03. Odre piv aad rorTOV TPOTHYOvTO Woos TO Wiatevely Tots UT avToU yryvopevots.

80°. “Oy — awervyov: P, fol. 877: V. fol. 43%: Vat. 1492, fol. 142 (anon.). 2 eruyov 1429 dréruyer Par. 30°-318, ‘Awo ris — Oeov: P, fol. 277: V, fol. 48°: Val. 1492, fol. 142 (anon.).

fi[i

4 ro om. 1492 9 ebrev| Aéyer 1432 6 adiapdras our 1422 7 avrovs our, 1422 capxav des, 1499 8-0 é€v aire — Geot affert Puraphrasis (p. 619). SL, Kai - - dvethe: P, fol. 9775 V, fol. 48%; Vat. 1429, fol. 142 (anon.); Paraphrasts (p. 612). SL. Tous padurra — Aéyee: P, fol. 277; V, fol. 43%: Paraphrasis (p. 61%). 13 avehav PY TO Kat rous| avri rov Par. $28. Oude ~ érwadpduGer: P, fol. 277; V, fol. 48°: Paraphrasis (yp. 612). 14 wera

ratra Par.

32>, Ovre — yeyvondvors: P, fol. 277; V. fol. 48%; Vat. 1422, fol. 144° (anon.):

Paraphrasia (p. 612).

A® 6-8 (p. 398, 29-32): Ita namque cos rabies manducandi accenderat, ub moram cocendi non ferentes crudis carnibus uiscerentur. aib-< (p. 399, 7-8): Non est paucorum morte conpraesa seueritas uindicantis, — 328°) (p. 399, 19-13): Nee signis ad emendationem sunt nec uerberibus eruditi.

PSALM 78 1057 pointed in their desires (v. 30): they were not short of anything, at least of what they desired. Food was still in their mouths when God's anger came upon them (vv. 30-31). He made reference to their fault by mention of God’s anger, since God would not have been angry if they had not given him cause, though he passed over it indiscriminately for the reason that it is quite evident in the historical narrative. They were in fact punished for partaking of raw meat out of gluttony when not used to it.’ In the very act of eating, he is saying, they provoked God by not eating properly. He slew some of their strongest: he did away with most of them. And he bound the elect of Israel hand and foot by doing away with their stronger ones in particular. Symmachus says for the elect “their young men.” Jn all this they kept sinning (v. 32): even this did not bring them to their senses. And did not believe his marvels: nor were they led by this to believe what had been done by him. | Their days

9. Cf. Num 11:33-34; Exod 12:9.

1058 THEODORVS MOPSVESTENVS

z % oh i * ’ z j % Bs

334, Kai siddimov év wxtadryts ai husoxs aitéiv. Kai ovrws eis ovdéev Tas npépas altév Katavddwoav, — tv’ etry Amwdovro kai eis TO pndev WEPETTNO AV.

33>, Kat ta Erg autéiy ust ormou0ns. Kai peta awodAjs tis 6€vTyTOs , # ; *nyépus % 0% BFKai;érycad ; Blov + o% x Tov5 avawbyoav’ yap avtaev abrev:tov avrév eye, % Kadas ; . ~6&hy, $ To. yap ¥ Can any téatw abrous. etrev ro% patstos onoudts’ vad Tywpia TH

om om £% > ¥ a g # we “e % _€ % >

tot QOeov ytddas Kar’ avtav amd\Avoba, tovro nv d€utHTos, ov Kad

éva Kai Kata pépos amolvyoxevtwv, GAA Up evi Kaip~@ WoAhwv GLOod TH rod Qeot tywwpla mwepiPadrAopevev.

of > i ¢ + > # &

10 349, "Oray anéxcevey zdrods tote eteZArouy arov. Tipwpovpevor Kat avaipoupevoe éOdxovv petapeAciobat Kai katapevyew ex avrov.

Ny My Pm, * % % ~ os =

34>, Kak eméotpspov nat GeloGov weds tov Ozdv. Kai rére Oy peta wodAys Tis Tayu’tyTos éddKxovy eri thy tov Oeov ounevat Geparretav.

“ mm, ; ¥£se > a # ae * sean % 8 % ? on z * # & ¥

35. Kat guvaclnoay ott 6 Ozd¢ Sonos xuvév Eats, xxb 6 Osds 6 OYro18 Tog AutewTns autév cot. Muypovevew te tote eddxovy wy etvyov mapa tod Boyfycavros kai dwadAdEavros tis év Atyvar@ dovietas.

36. Kat ayznnczy xotOv ev TH oTOLaTL BITE, zal TH Yloasn xbToiy sda ns © OS. om ae , , ‘ Q° ebetanvta Py 2utG. “Hy dé oyqpa Kai broKpiots ta Neyopeva’ yYrevdopevot yap. Fas ® ¥ * #

Tw OTOMATL THY ayatnyy EemryyéedovTo.

33", Kat airws —~ weptéaryocav: P, fol. 277; V, fol. 48%; Paraphrasis (p. 619). 33>, Kal wera —- wepifadrdropdvev: P, fol. 217; V, fol. 43°; Cord, p. 641. 8 u’|

é’ Cord. $4, Tiyswpotperds — dx’ aitdv: P, fol. 277; V, fol. 43°; Paraphrasis (p. 618). B4?. Kai rére —~ epaweiav: P, fol. 277; V, fol. 43°; Paraphrasis (p. 613). 35. Moennuovetew — dovrcias: P, fol. 277%: V, fol. 44; Val. 1429, fol. 142% (anon.);

Paraphrasis (p. 613). 15 ve om. 1482 Par. 36. "Hv dé oyfinza — éxnyéddovro: P. fol. 277%; V, fol. 44; Vat. 1422, fol. 142v

(anon.); Paraphrasis (p. 613). Ae 33° (p 399, 14-16): Nullo accidente uirtutis studio, omne uitae suae spa-

tium in uiliis ac reatibus exigerunt. 4-5 (p. 309, 17-19): Adcelerata est ignauorum perfidorumque mors, multis pariter extinetis. 34% (p. 399, 20-89): Supplicium terrorque morlis admonebat eos ad studium emendationis redire. 34> (p. 399, 25-27): Reuocato ab errore gradu, festinos se Dei curationibus offe-

rebant. 83 (p. 399, 98-31): Tune, inquit, in memoriam reuersi sunt, quali quantoque Dei auxilio fuissent de seruilute Aegyplia liberati. 36 (p. 399, 32-34): Per confessiones (consiones 1* m.) beneficiorum Dei, quas metus extorserat, non cordis teslimonium, sed oris officium praeferebant.

PSALM 78 1059 were wasted in futility (v. 33): thus they spent their days to no effect, as if to say, They perished without a trace. And their years with haste: they were consumed with great speed (by their days and their years meaning “their life’’—that is, themselves). With haste was well put: their perishing in thousands as a result of God’s punishment of them was speedy, since they died not singly or in part; instead, great numbers fell victim to God’s punishment at one fell swoop. When he slew them, then it was that they sought him out (v. 34): on being punished and destroyed they decided to repent and take refuge in him. They were converted, and rose early [to pray| to God: and at that time they decided with great promptness to assemble for the worship of God. They remembered that God is their helper, and God the Most High is their redeemer (v. 35): at that time they decided to recall what they had received from the one who had helped them and had freed them from slavery in Egypt. They loved him with their mouth, and were false to him with their tongue (v. 36): what was said was acting and pretense; in lying words they made a promise of love. |

1060 THEODORVS MOPSVESTENVS

‘3&

374, ‘H Si uxpdia adrév obx eb0ctx per aitod. Od yap efyov ampos avtov op@nv thy dudeow.

p Ae me 3 Ye % * : * ep % step , ¢ -,

& % Fa : a, % , ie, pe “ % i

87>, Odds ematabncay gv cH SixbAuy zdvod. Ovre pny BéBaor Aoav wepi TO mortevev alto kai EyerOa tis a’rov Deparetas’ eipyKapev yap

¥ & t¢ % # 2 a é # % * > # ww

} + £ * ® # *% kd > ¥ Fad 3 R ¢ $ # . be

dvetepov ott ciabyxyy avtov tavrnvy héyet THv er auTOV mloTW. 5 B88, Adtoo 3é gory olutipuoy. Ei cai ta padiota piravOpwros ov

#*;

yveoyeto adtrev tokXaKis, otk apavidev attovs, watep ovv agit out TOV TpoTov ovTEes Epatvovro.

| 3Sb-4, Kai Daceras tats &uastiang xbriv, nar ov SiapGe set, nat w?Ay-

% F om * : g baa * ’ *! 9 e ¢ ®

ww hs % 2 % en F

Quvet rod anoctpeba: tov Guudy xot0%. AdAa yap Kat wAetotov oaov 10 anéoyeto tis Kat’ abtév épyis. EvydAaxtat 0é CwWrov 6 ypdovos, — avi

rou iAdaoato kai ov O1épOetpev kai awéatpewerv, eitwy TO bre cevat, xxt ob Srapbecet, nxt mAnfuvet rod amoorpibar wai é€js ovTws.

B8C, Kat obyi dunatos. m&sav vhy opyny xotob. Oude yap An éypygato kat’ abtév Ti Tympia, — Kadas O& etrev TO TEoxv. Etyuwpijcato 15

nev yap a&lovs ovras, od py Kata thy éxetvov afiav’ bp’ évi yap To

Ea oe x ae n yy 2 a me

Kapp wavtas Kat’ alto bpethovtas amodéabat yveyxev émi aWoAdAois Tots erect, dypis ov Tois ctaddyots 4 yevea avedd@y. 4-5 supra, p. 591-522 (in v. 104).

873. Ob yap — diabeow: P, fol. 277"; V, fol. 44; Paraphrasis (p. 612). 87>, Ore — ricotw: P, fol. 277%; V, fol. 44; Vat. 1499, fol. 149° (anon.); Paraphrasis (p. 613). 38°, El kai — épalvovro: P, fol. 277%; V, fol. 44; Paraphrasis (p. 618). 7 yvyyero PV. 88>-d, “AdNa yap —~- otrws: P, fol. 277°; V, fol. 44. B8°. Ovdée yap —- dveddOn: P, fol. 277%; fol. 44; Vat. 1422, fol. 142° (anon.). 17 xara 1d abré dheiiwv 1422 = 18 réiv dtaddyav PV.

Ae 3-4 (p. 400, 3-4): Non erat quippe apud eos de Deo fixa sententia. 38° (p. 400, 6-10): Quamuis conuersationis merito ultricem in se iram mouerent, tamen bonitas eius non passa est omnes pro modo peccatorum perire. 38°¢ (p. 400, 16-22): Non omnis in uendictam seueritas uindicantis incanduit;

bene autem dicit omnem. Nam cum interire omnes uno tempore conuenisset, ultio dispensatione protracia est, ut supleret suecessio, quod mors inlata rapiebat.

PSALM 78 1061 Their heart was not straight with him (v. 37): they did not have an honest disposition toward him. Nor were they true to his covenant: they were really not steadfast in believing in him and practicing his worship. We mentioned above, remember, that by his covenant he means “faith in him.”

He, on the contrary, is full of pity (v. 38): even if he often could not bear them, being loving, he does not do away with them, as though they appeared worthy in behavior. And will forgive their sins and not destroy them, and

will go to lengths to deflect his anger: as far as possible he refrains from wrath against them. The tense generally has been changed, the meaning

being “he forgave, did not destroy, deflected” instead of will forgive, will not destroy, will go to lengths to deflect and so on. And will not enkindle his

wrath altogether: nor will he inflict complete punishment on them, al/together being well put: he punished those deserving it, but not to the extent deserved, refraining from destroying all the guilty ones together at any one time over a period of years until the generation should be increased by natural succession. | He remembered that they are flesh, a breeze that passes and

1062 THEODORVS MOPSVESTENVS 39. Kai cuviodn or. o%9% siow, mveBpax mopevducvov xal obx émorpé-

gov. “EdeEev évraifa ott 6 ypdvos évyAdaxtat* ovKért yap eiwev Kai ponoOnoerat, GAX tuvhclyn, — xai ta e&qs 0é cadéotepov deikvvow

% 8 % Fai # ¥ # e oo & > a

tHv evadrdayny Tol ypdvov. Evvoiv yap gnow ort ovdév eiot, Pbetpovrat 5 o€ peta Bpayv, ovKeTt érravadpapeiv eis tavtyv Ovvapevot thy Cunv, jveaYeTO avTev, ovyywpev avrots étt émiPdvat.

40. Hokus maperinpavay abrov év tH eon, mapmpyicay abtov év v7 avidpw. To tv 7% pipe cal avidewm rd adtd Aéyet. [ModXNdKs yoiv TwapoEwvavrev avrov kata tiv eépynpov, dpws yvéoyero éri TOAAG TE ypovy. Kadws

10 dé efrev mocantc* Kai toito yap ths tod Oeoi ypnotdtyros adwddeékts. 418, Kai éméoroedav xat émeioncay tov Oedv. A€iouvuevor yap éni tots awpokaBotow tis tol Ocod diravOpwrias, wddkw peraBaddGuevat Tis oixetas

eiyovro "yveuns, avlis abrév meipdovres. 41>, Kai rov &ytov toB “Iooahd napmtuvav Kai wrapwpydov tov oixetov 15 deowdTny.

42%, Oux énvicbnoay THs yetpos abrod. Ovy viromipvnoKopevot wv eroiy-

cev eis avrous. 42>, “Hygpas nz edutomoxro abrote éx yerrds OAtBovros. Oude rod Katpov éuvyobyoav cal’ Ov ampddAakev avrovs tev KaTeysvTwv, Kai wav 6 TI 9 Clrariévrav wapov. | 39. “Cwvodiv—- émiPrdvar: P, fol. 877": V, fol, 44. 4-6 évvodiv —~ émipidvar affert

Paraphrasis (p. 613). 40. 16 év vii —dwddeckis: P, fol. 277%; V, fol. 44°; Paraphrasis (p. 613-614). 8-9 wapoftvovres PY,

414, "Afiotvevo: — weipatovres: P, fol. 278; V, fol. 44%. 13-17 avéis — airovs affert Paraphrasis (p. 614). 415. Kai rapwpyiGov rév oixeiov deowdrgv: P, fol. 978: V, fol. 44"; Vat. 1499, fol. 148 (anon.). 424, Oty — airois: P, fol. 978; V, fol. 44%; Vat. 1422, fol. 143 (anon.). 42>, Ovdéev — audv: P, fol. 978; V, fol. 44°; Paraphrasis (p. 614). 19 guvy-

clycav om, PV. .

Ae %-4& (p. 400, 22-25): Gonsequens hic temporis praeteriti conlatio ostendit

superiora per commotionem (temporis add. supra) dicta esse de futuro. Recordatus est, inquit, non recordahbitur. 40 (p. 401, 5-10): Quod dicit in diserto et in aquosso unam rem diuersis nominibus appellat. Non semel, sed sepe in herimi uasta solitudine prauitate morum Dei in se iracondiam concitauerunt. 41* (p. 401, 12-15): Post weniam peccatis semper indultam, ignoscentis clementia

abussi sunt ad dilinquendi securitatem. 41° (p. 401, 17-18): ... obliuisci lenitatis suae Dominum conpellerunt.

PSALM 78 1063 does not return (v. 39). He gave a clear indication here that the tense has been changed, no longer saying “He will remember,” but He remembered, and in what follows showing the change in tense. Realizing that they are nothing, he is saying, and will disappear in a short time, incapable of returning to this life, he had patience with them, allowing them to go on for a while. How often they provoked him in the wilderness, enraged him in waterless

land (v. 40). The phrases in the wilderness and in waterless land mean the same thing: Though they provoked him frequently in the desert, he yet put up with them for a long time. How often was well said, this being a proof of God’s goodness. They turned about and tested God (v. 41): though deserving of God’s lovingkindness for their previous behavior, they then changed and clung to their own way of looking at things, once again testing him. And irritated the Holy One of Israel: they provoked their own master. They did not remember his hand (v. 42), not being mindful of what he had done for them.

On the day when he redeemed them from the hand of the persecutor: they did not even recall the time when he freed them from those holding them and showing them cruelty of all kinds. | As he set his signs in Egypt and his

1064 THEODORVS MOPSVESTENVS

Ss # rey F x s 8 2 e ry ¥ a # ® . Fo % * _# x ¥ * a ~ -" #

43. ‘Q, ENeco év AlySat@ te onusta xoTol, ual ta tépxta abtod ev

medio Tavews. Ovy ws Oavpaotomomryy éuvnpovevoav, ovy OTws Tous évavTlous éTinwpyoaTo’ TEpas ‘yap Kuptws TO eri Tykwpia twov Gavua AEyeTal.

44,a ‘ion Kat pstéetpsbev robs 2zxtheTe2 ou Soyuara ps Se Py ie cig fe eaiua Didey tlemotauous SF aed eRaté, ¢ Fes fe pg i * he % ye af Ay fd Ld 2m e autay émag un rimow. “Os pév drav vowp eis aia peteToinoev, ws 5

%% % on g om ~ “~

pnoe e€eivar avrots wotov petakapetv.

*% & x * x #

458, “Ecuméorsvasy cig x07T00g nuvomurny axt navégxyev xotots. “Ozras dé avTous Katnvdhwoev, THV KuvémvIaY em avTOUS arooTetaAas.

pov tots Patpayots. : 10 450, Kai Baroxsov uxt didvferpev xdrods. “Oiws dredecev avTous puK-

rt édwusy RY agtHoeeouctOy oo omtroug £ #2». x pe auTéy. ms « +wml LATous mee, > SperKUTA pos 46. Kat uxomevs TOVOUS

wes a # i'% * é , ¥ i F ct 3 * 4% . # $ a, $ ca Fad e ; iv;yaiagn * ,thy+Xamehov Fd *, £ > “TAY we 47, “Antaztewev aotGy,¢ wutre Tag 4 Tuxau.tvous %THa3 #Ansutewsy, % ta avti>TOU %évéxpwoev, om ®akaptrovs ® $eipyacato, ? reeThy® gy wayyy. 15

TH anptd:. “Osws égucion cal dxpiow mavtas abtev ijpdvicey Tous Kapqous, patatovs avtr@v arodaivev Tous Tovous.

Oé Rumshov wat tas sunaytveug elaev, avtt tov amav EvAov Kapmipov.

"eg . se * w ¥ > ges % £ ®

48°, Kal wapédmusy sis yohalay tx uztvy zbtdv. Avadwoev abta oi yadayys. 43, Ody os -— dAdyerar: P. fol. 278; V, fol. 44%; Vat. 1422, fol. 143; Paraphrasis (p. 614), 2 duvyndvevoery 1422. 44. “Onrws -—- peraduBeiv: P, fol. 278; V, fol, 44%; Vat. 1499, fol. 143 (anon.);

Paraphrasis (p. 614). 45°, “Orws ~~ anooreihas: P, fol. 278: V, fol. 44%; Paraphrasis (p. 614). 45>. “Owes — Barpayow: P, fol. 278; V, fol. 45; Paraphrasis (p. 614). 9 Kai

ores Par. 10 rois om. Par.

46. "Oros — awévors: P, fol. 278; V. fol. 45; Paraphrasis (p. 614). 47. 'Awéxrewwey — xapmmov: P, fol. 278; V, fol. 45; Vat. 1422, fol. 148° (anon.);

Paraphrasis (p. 614). 15 awéxrewev] 16 cent. THY duwedov abtr@y 1422 10-16 ry

Se] ro 88 1492 16 Evrov] dévépov 1492. |

48°, “Avadwoev abra dit yaddtys: P, fol. 278°; V, fol. 45; Paraphrasis (p. 615): Ta Kriyvy dvddwoev bia yakatys.

Ae 424 (p, 401, 19-21): Nihil beneficiorum eius, nihil operum in memoriam

reduxerunt. 42 (p. 401, 22-95): Neque tribulationis meminisse suae eos, quo duris et crudilibus seruierunt dominis. 43 (p. 401, 27-29): Neque sua eos beneficia in memoriam mirahbiliter factorum, neque hostium poena renocauit. 46 (p. 402, 4-8): Exigua parnaque animalia ita in exitium eorum fuerunt potentia, ut facile sumerent (sumurent ms) quod fuerat eorum uel labore quessitum. 47 (p. 402, 9-12): Occidit, id est omni uiuacitate contexuit, dum infructuosas ae

steriles facit ablata uiriditate.

PSALM 78 1065 prodigies in the field of Tanis (v. 43): they did not call to mind his wonderworking, nor how he punished the adversaries (prodigy referring specifically to some people’s amazement at the punishment). He turned their rivers and their rain waters into blood so that that they could not drink (v. 44): how he changed all the water into blood so that they could not get a drink from it. He sent dogflies on them, and they devoured them (v. 45): how he wasted them by sending dogflies on them. And frogs, and they destroyed them: how he almost ruined them with frogs. He delivered up their crops to the blight, and their labors to locusts (v. 46): how with blight and locusts he wiped out all their crops, rendering their labors futile. He killed their vineyards with hail, and their mulberries with frost (v. 47): he killed—that is, caused them to wither, made them fruitless. By vineyards and mulberries he refers to every fruit-bearing tree. He gave their cattle over to the hail (v. 48): he wasted them with hail. | And their pos-

1066 THEODORVS MOPSVESTENVS

, . ‘4 t # ? % # # # ¥ * £

48>. Kut thy Gmaotw abtév ta mupt. Kal wav 6 tf more efyov rupi katavahwoev” Aéyer é dmyvika tas pduKtatvas é€edidocay év Trois odépaov, avroi Te Kai Ta UInpeToUpeva oa. 49a, "Kanéoterhev els abtobs dpyhy Ounot xdr00, Oupdy xal dpyhy nal 5 Ohidw. Kai wav 6 tt xaxdv émyveyxev avrois. 49°, "Anostohhy Ot ayyékov movaody. Tov rev wpwroTtoKkev heye: Gava-

# oy ¥ # ’ 4, > > % wo - os e on

Tov, @s Or ayyéAwv yevspevov. Odtw yap Kai 6 paxdptos Mwiicfjs rapay-

yé\Awv tots Iopanditas ypioa rd aipa éri tév pdGv pyow Sti TxpEAsuastat 6 ayyedos 6 dAoOpetwv, kai Geavduevos Td alpa Tijs oiktas ovy 10 ayvera. [lovnypovs dé avtois eiwev, ws éxetvous movnpo’s tots &t’ adtév

avaipovyevols’ TO ‘yap Tovypdov ovdauod ard tis picews éyet — eel

%oldév EY Tt &ard # pvcews * % %wovypov % $ 8—”~ 4 eypady, 6 ¢ Of Oed&z= %& pndev 4 Oeia évlore odds ard yrouns, aA’ awd Tov mpayparos, os Gtav Aéyy “Ev Apéow movaok —

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wovypav Aeyov yucpav tév OABopuevev. 2Uupayos dé Td 3K xyyéAov Tova-

10 py ayyéAwy elwev KakovvTwv cadéatepov ato cirey. 50*, ‘Qdonotncey tpiBov +H boy7 astot. ‘Creidy tis 6000 evtpemtpévys padias oi dwdevovtes wapiacw, toito ABovAyOn eiweiv bre 6EvTaTa Kai

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TAplEVvos.

20 50>. 05% epsionto zd Oaverou rv buyGy auth, xat te arava abréiy cis Q4vatov ouvéxdercev, Luvrouws xakelvous dvehwv Kai ta Ktivy* BovActat 0€ eiweiv tov tev TowrotéKwy Oavarov, 6 Kai cadéatepov éEfs éxdyet. 8 ef, Bx. IX, 810 6-10 ef. Ex. XIL, 99-93 id Ps. XU, Oe. 48>, Kai r@v -— Ga: P, fol. 978"; V, fol. 45; Paraphrasis (p. 615). 49°. Kai wav — adrois: P, fol. 978%; V, fol. 45; Paraphrasis (p. 615). 49°. Tov tév mpwrorécoy — eixav: P, fol. 278%; V, fol. 45; Vat. 1499, fol. 143°

(anon.); Cord, p. 612. 6 révom. 1492 10 éwetvors 1499 ef des. di’ aedrrov PV. 50°, "Ered — rympyodpevos: P, fol. 978%; V, fol. 45; Paraphrasis (p. 615). 17 ddevovres Par. 60°. Luvropws — érayer: P, fol. 278"; V, fol. 45; Paraphrasis (p. 615). 92 Gava-

rov des. Par,

¥

A? 48° (p, 402, 17-19): Pro uesicis candentibus, quae tam in hominum quam in peccorum corporibus erumpere. 48¢ (p. 403, 24-34): Mortem hic primogenitorum indicat, quae angelis exterminatoribus facta est... Males autem angelos dicit illos illis qui erant utique perdituri, quoniam nihil dici potest malum naturaliter; interdum malum uocamus quod non est de essentia, sed rerum pro-

uenit de qualitate, ut est In die mala; mala autem dies appellatur ab eo qui patitur tribulationem. 508 (p. 402, 35-403, 2): His itaque dispossitis nihil inpedimenti fuit quonimus celere disperirent quibus intendebatur exitium. 50° (p. 403, 3-6); Nullae, inguit, intercesserant morae temporum, ut tam homines quam omne peccoris genus mors inmisa consumeret.

PSALM 78 1067 sessions to the fire: all they possessed he consumed with fire. He is referring to the time they broke out in blisters on their bodies, they and the animals serving them.'° He sent against them the wrath of his anger—anger, wrath, tribulation (v. 49), whatever trouble he inflicted on them. A dispatch of evil angels. He is referring to the death of the firstborn as the work of angels. In this case, remember, Moses bade the Israelites mark the doorposts with blood, saying, “The avenging angel will pass by, and upon seeing the blood on your house, he will not touch you.”'' Now, he called them evi/ in being evil to those destroyed by them; the divine Scripture, in fact, never calls anything naturally evil, since nothing can be evil of its nature, though sometimes

not even from the mind-set but in behavior, as when it says, “On an evil day,”’? calling the day evil for those in tribulation. Symmachus expressed the phrase of evil angels more clearly by saying “angels who do evil.” He made a path for his wrath (v. 50). Since travelers easily take a path

with gentle bends, he meant that he swiftly and easily vented his wrath on them, punishing them all in one fell swoop. He did not spare their souls from death; he confined their cattle to death: briefly disposing of them and the cattle. He means the death of the firstborn, which he goes on to state more clearly. | He struck every firstborn in Egypt, firstfruits of every labor of theirs,

10. Cf. Exod 9:8-11. 11. Exod 12:22—23, loosely recalled. 12. Ps 41:1.

1068 THEODORVS MOPSVESTENVS 51, Kai émarage nv mowtdétoxoy tv yH Alybnta, anaoyhy mavtbs movou avtay év toig cunvapact Xau. Mavra abtév adrwd\eocev Ta WowrTdrToka, Kadws &uaO7h) Kad€oas Ta WowrdoToKa Kai ws TyudTEepa, Kai éredy ev

vou atapyhs Adye te Oe@ wpocryayero. Tb dé mavtog xOvou, iva eliry qwavtos Kapwol 20tGY, avTi Tov tavTwy TOY WpOGdvTwY avrots Ta TWew- 5 TéToKa dveidev, OUK avT@Vv povwv, GAAG Kal Tév KTNVeV GoaTrEp Iv avTois.

Kad@s 0é elev +b év tots canveuacwy New: wavres yap ot iwd Aiyurtiois TéwoL TeV aToyovev Hoav tol Xap. 528, Kat anipev ws xpobarx tov Andv xbtol. Kaxetvous tiwwpnoapevos rovtous éAaBev Kat aniyayev Ctknvy wpoBatwv, ovd eiddtas Giot ameA- 10 Oeiv det.

52>, Kai avayayey abrobs aoet motunov év éohum. Ourws aywv Te Kai wepiayov Orormep ton ypiowov eivat.

532, Kai adyyncey abrob; in’ amid. xxl obx ederrlaczy. Kai tH éx’ avrov é\idt, touréotw tH oixeta BonOeta, dupyayev avrous, otdéva poBy- 15 Ojvat cuvyywpnoas. Td dé obx ederriacay efwev ws pds THY TOU Ocod BorJeav. Ci yap Kaxetvot awicroivrTes cuvey@s irywviwv, aN avTav jv Gvewos

To Woaypa* Ta yap Ud tol Ocot yeyvopneva capes avrods édidacKev ws oudev hoBeiabat mwpocijxev.

53>, Kai tobe é7Ooobg array exaruye Oxracez. "EderEev Sti rd 1% 2 édethincay awd tov wpdypatos héyet* tH yap Oaraooy Tos ToAcuOUVTAS kahuwas kai avehov, annddAakEev tot émrmeimévou poBou tovrov. 3 ef. Ex, AXII, 19.

BI. Mdvra — roo Xdu: P, fol. 978°; V, fol. 45%; Cord, p. 649-643. 52°, Kaxeivovs — det: P, fol. 278°; V, fol. 45°; Paraphrasis (p. 615). 52>, Ovrws — eivac: P, fol. 978; V, fol. 45°. 53°, Kal +7 — mpoagnev: P, fol. 979; V, fol. 45°; Vat. 1499, fol. 144 (anon.);

Paraphrasis (p. 615). 17 Boifeav des. Par — éxeivar 1422 = 19 odddva 1429. 53>, "Edetev — rovrov: P, fol. 279; V, fol. 45°. 21-98 +9 yap Oadaoon — rod-

vov affert Paraphrasis (p. 615). 22 rovrous Par. Ae 7-8 (p. 403, 16-17): Omnis regio Aegipti filiorum Cham fuerat prisca . atque auita possesio. 952? (p. 403, 19-21):... in morem pecoris quae loca peteret ignorantem pastoris est officio proseculus. 16-19 (p. 403, 24-30):... hoc quantum ad Dei spectat adiutorium; nam etsi illorum infidelitas tripidauit in aliquo, non hoc ad Dei protectionem, sed ad illorum spectat: ignauiam satis enim eos opere docuerat quod se adiutore nullum possint nee deberent timere, 40-21 (p. 403, 31): Rebus probauit id, quod dixerat, now timuerunt,

PSALM 78 1069 in the tents of Ham (v. 51): he destroyed all their firstborn (nicely referring to the firstborn as firstfruits in being also first in importance and because by law they were offered to God on the basis of being firstfruits). The phrase of every labor means “of all their crops’”—that is, he destroyed the firstborn of all they possessed, not of their own family alone, but also of all the cattle they owned. The tents of Ham was well put: all the places under the control of the Egyptians belonged to descendants of Ham.!° He took away his people like sheep (v. 52): after punishing the others, he took these and led them away like sheep without their knowing whither they had to go. And led them up into the wilderness like a flock: leading them hither and yon in whichever direction he saw was to their advantage. He guided them in hope, and they were not afraid (v. 53): he led them on by hope in him—that is, by his peculiar help, allowing them to fear no one. The phrase they were not afraid refers to God’s help: if they too were constantly distrustful and uneasy, it was not a matter of disgrace for them; what was done by God clearly taught them that they had no need to fear. And the sea covered their foes. He made clear that the phrase they were not afraid refers to actual events: by covering the assailants with the sea and destroying them, he rid them of this fear besetting them. | He brought them to his

13. There is a cryptic reference here to Gen 10:6, where Egypt (Mizraim in Hebrew and LXX) is mentioned as one of Ham’s descendants.


, Ta réEa — neréBadrov: P, fol. 279%; V, fol. 46. 58. Ta pév yap — Gedv: P. fol. 279%; V, fol. 46. 59. Taira — atrav: P, fol. 979%; V, fol. 46v. 60°. Kai dwéBadrev — wapédwxev: P, fol. 279"; V, fol. 46%; Paraphrasis (p. 616), 17 eis yetpas om. PY. 60>. To 6 — wapadoivac: P, fol. 289; V, fol. 46%.

— Ae 3-6 (p. 404, 24-96): lta prauitate curui et intorti profanitate, ut arcuum est flexuossa formatio. 48 (p. 404, 97-34): Exigerat recti norma, ut Deo soli quicquid erat uenerationis inpenderent; a quo recidentes idulorum se cultui — mancipant, quae colebant in lucis, id est sub arborum densitate, — et ob hoe Deum in offensam sui iusta indignatione mouerunt. 49 (p. 403, 1-5); Consi-

derans... Deus et nullius estimationis ac praetii dignos eos... iudicauit. 60° (p. 405, 6-10): Non solum eos, sed etiam arcam alienigenarum tradidit potestati inuidia eorum, sacrata quoque sibi loca deseruit.

PSALM 78 1073 They were bent into a crooked bow. Bows are not only twisted from a straight

line by being bent, but also in this way acquire a distorted and inaccurate shape in actual fact: their shape in regard to the string is one thing, while the way they must be held is another, and still another is the effect of the two components. Similarly, then, he is saying, these people were also irregular in behavior on all scores and departed from the straight and narrow; they took a turn for the worse and underwent change. They provoked him on their hills, and with their carvings aroused his jealousy (v. 58): the straight and narrow meant worshiping God; but they left this to become involved in the cult of idols and conduct the cult of the idols in the groves (the meaning of hills), thus arousing God against them. God heard, and was scornful, and he brought Israel down altogether (v. 59): upon seeing this, he despised them.

He rejected the dwelling at Shiloh (v. 60): he forsook the dwelling at Shiloh—that is, his residing on the mountain; he not only made them often subject to the Philistines, but also even ultimately surrendered the ark itself into their hands.'* An abode in which he dwelt among human beings. We must read which with a rough breathing [ot] so as to mean “this,” and not, as some commentators thought, with a smooth breathing [ov] to mean negation. He abandoned this abode, he is saying, where he had seen fit to dwell personally in the midst of human beings; his deciding to change what he himself had made in his lovingkindness was the clearest indication of his anger, as was his consigning the place he had destined for himself to the adversaries in his anger. | He handed over their power to captivity (Vv. 61): that is, their

14. Cf. 1 Sam 4.

1074 THEODORVS MOPSVESTENVS 612, Kxi mxoddmuzy els atyporostzy thy iasiv xray. ‘Avri tot Tois igyvpous avTav Kal TOUS vEeavioKous.

61>. Kat tay zaddovay autey sig yetous €/Oev. To abré Aéyet, — KaANovy yap 4 wAnOous of veavioxot, — Aéyet C€ TA pd avToU yevdpueva, Ott > aohAakis vd adAdAodvAots eyevovto, Kai woAXaKis avT@V expatyoayv emi THY

Kprrav of dhAddudot, ws Kai adtous Kai tovs tTérous avTév bw’ éxeivots yeveo Gat.

62%, Kut suvézderosy cig pouoxiay tov Axoyv adt0d. [lapédwxey avrots TO Ota Ethovs Favatw.

10 62>, Kat thy xdnoovoulay abtob omeoeidev. Ty xryaw avrod, iva etry Katedpovycev tov ictwr, ete tot Aaod efte TeV TéTeV. 63%, Tov; veaviexovs xutHv xuxzipay: nia. Arapopws dep érabov

% * ¥ Fad ; # # Ry R

onpava BovAerat’ oi iepets pév dyow amodovro Emme, avarviOyocav oe Tupt of veavioxot, — TolTo yap TO BapuUTEpov, Ott vewiTEpoL OUK avopaya9 @ouvres év okéuots drwAovTO, adA\Ad Tupi Kai TYyIwptats.

63>, Kut at wapfever arcdiv on imevOnOacav. "As nddiota wevOeiv et & %HAuKav, * e FF o%% e , s e ‘4wdavTwv ® %epi_% va oa THY ovde= avta tévlous nEwWlyocav, Ta oiKeia ao yohoupevev Kaka.

648, Oi lepsicg xutéy év Jowoxte Exeoxy. Totro Baputarov, Ott pyde tav % ¥ Ed % Ed~ yeyove % %0€ ao # Hrei % caddis. om 20 iepéwyayeyovev tis pedo, eri toveviev 20 ef. I Reg. 1V, 1. G18, Avri rod — veaviexous: P, fol. 980; V, fol. 46%. 615, Té advo — yevéofac: P, fol. 980; V, fol. 46%. 624. flapédwxev — Oavaty: P, fol. 280; V, fol. 46%; Paraphrasis (p. 617).

625. Tiv wriow — réorev: P, fol. 980; V, fol. 46°-47; Paraphrasis (p. 617). 63°. Ataddpos — riyswpias: P, fol. 980; V, fol. 47; Paraphrasis (p. 617). 18 dia

Eipous Par. 14 ro om, Par.

65>, "As pddiota — xaxa: P, fol. 280; V, fol. 47; Paraphrasis (p. 617). 644. Totro---- capds: P, fol. 280; V, fol. 47.

A® 61 (p. 405, 13-15): Quicquid illis praetiosius fuit uel aetate uel robore facia est praeda uictoris. 628 (p. 405, 16-18): Passus est populum suum quondam hostium gladiis ac mocrone truncari. 62> (p. 40d, 19-99): Dispexit popu-

lum siue loca, quae speciali affectu uidebantur et iure proprio possedere. 63> (p. 405, 26-98): Non est inuentus qui inmaturum misereatur interitum, cunctis propria infelicitate distructis. 64® (p. 405, 30-406, 2): Grandis indignatio Dei, cum nec ministri eo exitio uindicantur: quod uel filiorum Heli internecione perductum est.

PSALM 78 1075 warriors and young men. And their pride into the hands of foes. It means the same thing, pride in numbers referring to the young men. He is referring to what had happened previously, that often they had been subject to the Philistines, and the Philistines often had gained control over them in the time of the judges, with the result that both they and their places fell under their power. He hemmed in his people with the sword (v. 62): he handed them over

to dying by the sword. And ignored his inheritance, his possession—that is, He scorned his own, both people and places. Fire consumed their young men (v. 63). He wanted to indicate in various ways what they suffered. The priests, he is saying, fell to the sword, while the young men were consumed by fire—a worse fate, since the younger men capable of brave deeds perished

not in war but in fire and retribution. There was no lamentation for their maidens: those for whom there should have been particular lamentation on the score of age were not thought worthy of it, since all were occupied with their own plight. Their priests were put to the sword (v. 64): the worst fate, no pity being shown even to the priests—something that clearly happened in the case of Eli’s sons.’ | And there was no grieving for their widows.

15. Cf. 1 Sam 4:11.

1076 THEODORVS MOPSVESTENVS 640, Kat xi you zirav 03 xAxvebjcovez:. BovAerar efeiv Ou’ OAwv ott Crapdpws avrovs éereveunOy ta Kaxd, cite veavicxous, etre woeoBuras, etre iepéas, ovdevos adtav pecapévov roi Oeod Oia thy TO’ TpdoV KaKiav.

659, Kai eenyép0n ws 6 Smvéiv Kigtoc. “ANX’ ef wore wabetv abrois auvexopnoev 6 Qeds raira, ot’ ov ede cwppoveicbat, aimvidtov wodAdKis 5 | @owEp axd Twos Urvov dtaviorato. ‘Aei dé émi péev tis paxpoOupuias réyet

Tov umvoy, éri dé toi BonBotvra trois idtois tywpetaba Tois évavtious TO « éyeiperGat >», ds Kai dAAayod ‘EZeyép9nzs, fa ch brvots, Kipre. “Ereidy

npeis ampaxtot péev év tH Kabevdew, Toteiv o€ tt TOV dvayKatwy Bovddpevot, kai wdhiora Kata TeV Trokeulwv, TpdTEepov Caviotaueba TuvTes, dia 10

TovTo eis peilova wapdotacw toi drodetyyaros Tots pyOeiaw éypyoato Kai kaos émnyaryev’ 65>. ‘OQ; Suvards xal xexparmarnnas &% otvov. ‘Iva eliry THs waxpoOuptas

THY éwtracw, awd Tov Tovs aid olvov Kpauradevtas éri weflova Kxabe’dew, Kai pGAdXov Baputépw te Urve Keypnpévous pndev Tav érerydvtwv ért- 15

tedeiv. Td yoy nal xexoximadknnas TG bavey émouvgrrat, va A EEnyéo§n Kbpios ag Suveros Savey ual KEL OUTAAHZWS 4 olvov, rovréatw AAA Tolaira

wagyovtav avtev dvexyouevos Kai pydev dvriwariOeis trois éyOpois, rovvav-

tiov dé T@ peyeOa tis dveEuaxias dorep ev trv Twi Kabeotdvat SoKev ano peOys émvyevonevyy, aipvidiov diaviotato peta WoAAS THS ép'yis TapeXOpuevos Tis oixelas Ouvdpews THY amddetw ev TH Kata Tav é yOoev tripe

pia. Tiva oé a érotycev; 8 Ps. XLII, 24. 64>, BovAerat — waxiav: P, fol. 980; V, fol. 47; Cord, p. 644, G5*, ’ANX’ ef wore — émpyayev: P, fol. 980%; V, fol. 47; Cord, p. 644-645. {1-12 rois pyBeiow éypyaato cai om. PY, 63°. “lva etry — éroigoev: P. fol. 980°: V, fol. 47. 16.17 wexexperadnxas PV 15 urvw PY.

A® 64> (p. 406, 3-6): Probat nullam aetatem, nullum relegiosum officium inmonem posse esse uindictae, nisi merita subfragantur. 8-12 (p. 406, 7-13): Ad indicandam patientiam uel disimulationem, similitudinem dormientis induxit, eundemque surgere et excitari dicit, cam uel in exitium aduersariorum... accingitur. 65° (p. 406, 14-26): Vt pat. Ev 7% yh sheushiossy aithy et; tov atdiva. "EdeEev dri xyinsux Thy oxnvynv devel, ettrav 25THY. Kai tavtyy yo tay oKnviv iv TF Yi THs emayyeNas nopace dujvexws, — tovréati ev mdoy TH Yi THs éxayyeNas tovtov e€ehéEato tov toov, ép’ ot tHy oKyviv ayetrdaberov elvar 4BovAny, ody wate viv pev évraiba eiva, borepov 6é petayOfval, GAX’ ooTE 15

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to év T@ EC" To Spog & vadonncev 4 Osos xxtometv bv alt, nal yao 6 Koptos zutacunvoce: els tée,o:.

eFereyOyv. 20 a er Y 2 oe $3 + § 4 re « nex = * ’

40%, Kal é2edd2ac0 Aavid toy Sotkey wired. Add roito Kayo pyow

7M, Kai avdiaSev xutov tx thy mowvlay tév meoBatov. "EdeEe pet~ Cova tHv yapw, OTt awd wpoBdTwv eis Baciéa petéotycey. {17-18 Ps. LAVU, 17,

L nv supplevi 1-2 pddtora yap peyakoppovety Cord. 68. Tv pudqv — dvapopav: P, fol. 281; V, fol. 47°-48; Cord, p. 646. 692, Oumw ~ PoBepav: P, fol. 281; V, fol. 48; Cord, p. 646; Paraphigsis (p. 618). 69>, "Edetev — eis rédos: P, fol. 981: V. fol. 48. 70°. Ata rotro ~ éEerdy qv: P, fol. 981; V, fol. 48. 20 éGedéyOyv conieci, é&eAévyer PV,

10°, “CceEe — peréatyoev: P. fol. 91; V, fol. 48°: Paraphrasis (p. 618).

Ae 69> (p. 407, 14-17): Stabilitum ibi tabernaeulum. nulla, ut prius, migratione conuulsum est, sed in uno, in eodemque loco iugi habitatione consistere. 70" (p. 408, 17-19): In huius autem loci honorem placuit me anteferri omnibus. 70° (p. 407, 22-24): Auget dignitatem eligentis, cum se sub magisterio pecoris egisse significat,

PSALM 78 1081 mentioned no others except Ephraim, who proved to be especially ambitious

from the outset. :

Why was the tribe of Judah preferred to the others? Mount Sion, which he loved: he chose the tribe for the sake of the mountain; since this tribe was in fact in the vicinity of the mountain, it gained preference in view of the place, with the result that its precedence has reference to the place. He built his sanctuary like a unicorn (v. 69). As the temple had not yet been built, he refers to the victory, meaning that he caused it to be great and fearsome and the cynosure of all eyes.'® He founded it in the land forever. He made clear that by sanctuary he refers to the tabernacle. He established this tabernacle to last in the land of promise, he is saying—that 1s, in all the land of promise he chose this place, where he wanted the tabernacle to be without change, so that it would not be in one place at one time and later changed to another; instead, this place was to be set aside for the tabernacle forever. Resembling this is the verse in Psalm 68, “The mountain on which God was pleased to dwell, and the Lord will dwell there forever.””

He chose his servant David (v. 70): this is why I was chosen. And brought him up from the flocks of sheep. He made clear the greater grace, his promoting him from sheep to kingship. | He took him from behind the young

18. Theodore is wise not to expatiate on the unicorn, which appears in his text because of the Lxx’s reading r’emim for the Hebrew ramim, “high (places).” He is, of course, unable to correct the error. 19. Ps 68:16.

1082 THEODORVS MOPSVESTENVS 718, “Efémiefey t&v Aoyevoudvoyv Edabev adtév. "EOos dati trois dprtt TKTOMEVOLS TeV TpOBaTww Ta mwaidia padiota Twotmatvev. Totto ovv dyow

drt Oude wopv junv a&iddoyos, dada mais ért kai wepi ta viv Aoyevdpeva éywv, Tovréott ta tutopeva. Kai 6uws ovrws pe ovdév évta é&edé5 Eato, wote TL Woleiv: 71>, Dowativery “Izx@8 cov dodiov atrot xxi ‘locanhhk why «dnpovoutay

autot. Herotyxe tod Iopand Baciiéa. Bovdetar 0é Oia toUTwv abrois Tadevoat Ott ov mpootKev adbrous cis Otactdoes é\Oeiv, aX’ broTadcoed Bat

tots amo tod ‘lovda Baaretow, ws tot Ocoi tiv pudnv éxrcEapevov de 10 Tov TOTOV Wepi Ov 4 guAH, Kat Tov Baotéa awd ths pudrjs. 72%, Kai émofpavey abtobs év tH dxanig THs xxoding abrod. “ANA xai

mpoyeptcbes pyow eis tovTo, tare wis vyov no€a, oddév yaderwdv Kal emlmovov Kai Kakias yéuov mwepi tuds wore Bovkevaduevos.

72, Kai év raig cuvésso. tHv yepGv auto wdyynasy abrods. ‘AAX’ 15 ovdé wapé\rov Stioiv éypiv wore eis kuBépvnow ipetépav OiarpdEac Ga, dAA@ peTa Tacs, ws oipat, cvvécews tryayov buds Kabus éypiv. "Eats dé ov Kavyopévou TO pra, adAa tHv éx’ avTé Whpov toi Oeod kai ydpw cuvotyoa Kai peyiotyy detEat BovAopévov. At wavtwv pévtot Totité myow étt Avayxaiov tpds pévew év dpovoig kai avéyeoOat Baciéwv tav éx Tijs % udjs taltys, iva obTws tiv ddeés Kai TO Témw éwiBalve EvVOa 6 Ocds Opnoxevera. Aupdrepa yap whypotra, tovtwv ov oUTw yryvopévuw, 4 TE UeTEpA Guumwvia Kai n wept Tov Oedv edocéBea* auddrepa d€ vera, erepa vuov BovAevoapevwv. 71°, "E@os — woeiv: P, fol. W1v; V, fol. 48°; Vat. 1499, fol. 143; Cord, p. 647. Y vromevopaiver 1422,

71>. Hewoinxe -— pudjs: P, fol. Wir; V, fol. 48%; Cord, p. 647. 723, “A\Ad — Bovdevoduevos: P, fol. Q8iv; V, fol. 48%; Cord, p. 647; Paraphra-

sis (p. 618). 18 wore om. Cord Par. 425, "AX" obde — Bovdevoapévev: P, fol. W1v; V, fol. 48%; Cord, p. 648. 21 ody

om. Cord.

Ae 1-2 (p. 407, 24-26): Minorum quippe custodum est ista curatio, effoetas

oues discretas a foetibus adseruare. 71> (p. 408, 2-6): .. uult autem per haec instruere eos ac docere quoniam non oporteat eos diuisione secindi atque separari, sed regibus de luda ortis subieci, — quae tribus propter locorum honorem ad imperandum Dei indicio sit electa. #24 (p. 4038, 7-16): Pro moderato regmine ac religioso auctorilate non solum rexil, sed potestate contenuit, sed magisterio erudinit ef diuina scientia inbuit. Cumque huius tranquillitatis et unionis commenudal ulilitatem, docelt coneordiae duplex commodum, dum et constantius hostes reppellunt unianimes et religionem tenacius amplexentur pacifici; latenter

sane his laudandis carpit futura discidia utroque offectura diuissis.

PSALM 78 1083 (v. 71). Children normally have the particular task of looking after the newborn sheep. So he is saying, I was no famous shepherd, just a child concerned for the young—that is, the newborn. Yet he chose me in my insignificance. To do what? To be shepherd to Jacob his servant and Israel his inheritance: he made him king of Israel. In this he means to instruct them that instead of rebelling they should be subject to the kings from Judah, since God chose the tribe on account of the place in the midst of the tribe, and chose the king from the tribe. He shepherded them in the innocence of his heart (v. 72): you know how I ruled you, appointed as I was for this, never resolving on anything in your regard that was harsh or burdensome or malicious. And guided them with the skills of his hands: instead, I did not neglect anything that I ever should have done for your guidance; rather, in my view I led you with complete understanding as I ought. Now, far from this being a boast, it is actually the verdict on the matter from God in his wish to provide and demonstrate a wonderful grace. In everything, of course, he is saying, You must maintain good relations and put up with the kings from this tribe so that in this way you will have no qualms even about setting foot in this place where God is honored. Both things will in fact be fulfilled when this is done in that manner, both your good relations and reverence for God, whereas both will be lost if you decide upon on a different course. |

1084 THEODORVS MOPSVESTENVS PSALMVS LXXVIII ‘Avrioyos 6 Emipavys pddiotra wavrwv wreiota oOlbyxey Kaka Ti lepovoaAnp, woddovs péev dvedwv kai katraogdEas trav Tovdatwv, podvvas 0 kai Tod OQceoi tov vadv' vabv yap avrov weromxes toi Atbs cal Bapodv

avéatnoev eri t@ Atos dvopatt xai Ovotas éweréAe. Evreibev oi pév ovvé- 5 arpatrov tav Tlovdatwy, oi dé avayxaddéuevor Qvew Kai py BovAduevot arwdAvvTO adikws Kai Tapavopws opaTTcpevol, avaipovpevot CLaddpois awohAU~ pevot Oavaros, as wodd pev avOpwretov aipa awepi Tov vabv éxyetoOai Kai thy woh, pévetv O€ ws Eri TO WAEloTOV Kai atapa TeV TeAeUTOVTWY Ta capata, Kai ta péev vid Onpiwv, ta dé Kai brs THVv Gpvéwv ws Ecikds dva- 10

NoxeoOa. [éyove 0é wapawAjotov tovrots kai éxi Anuytpiov tot Baciéus, Kai Tovtov pdptus a&iémotos 4 MaxxaBaixn ypady. peta thy Ourynow TeV ‘yeyovorev autys tot Yakov Tis paptupias peuvyuévy ws téTe aBovons tThv exBacw. Kai wepi pév rot Avridyov awodka Oupynoapévy erepa gyow ovtws* Kal ééyeav alux 2Odov xbzr@ tod dyidouards cov, xxi sud- 15 Auvay To ayiaopa. epi dé tov xara Anpyrpiov eirrdv, — dws Baxytonv

anréotewev 6 Bacittevs dua Adxio twi tev lovdatwy éxi to wapadoivat pev att tyv apynv tot €Ovous, karacpa&a dé rovs tot Marrafia vious, Omws Oé peta OdAOV wpoceveyOévres ToUs tov AaoU wWoAAOUs aveidov, — voTepov dyot Kat cuvéaxber & xutéiy &hxovra xvd pac, xaL ameetswey HUTGDS 9

tv Aspen park nate robs Adyoug of; Eypavev Tas exoxas tay dctwv cov, 22k

atuxrx abriv edyenv xdndrw ‘[epoucadyy, ual odn Yv 6 Oderev,

Taira otv 6 paxdpws Aavid éx rpocdmov tév MaxxaBatov prot, ot Tov vrép wavrev mwodepov zpds tovs Avtidyou otparyyots avedéfavro, Marrabia pév dpEapévov, ciadeEapévouv dé wap’ éxetvov tév aédEpov TOU % , viod. Eixdrws obv éxeivots Kai dppdoe Td dOvpeiv te éxi TOis ‘yeyevnpévots

kai Aéyew adta wpds tiv Oedv airotvras tuyeiv tis wap’ adroit BonOcias, ot éx Tis vrép Tov vopnov mpoOumas Kai TO Otkalws aireiy éxextyvTO.

9 ss. ef. arg. Ps. LV (p. 360-361) 15-16 I Maech. I, 37 16 ss. ef. arg. ps. LVI (p. 375) 90-92 I Macch. VIL, 16-17. Argumentum 'Avrioyos —~ éxéxrnvro: P, fol. 281"; V, fol. 48; Vat. 1429, fol. 145";

Cord, p. 659-660. 3 nev om, 1423. 9 pérdew 06 éxi wieiorov 1492 pévew dé ! éxi nA. Cord 18 pév atré) avtyy Cord 19 rots] rots PV = 20 avvéAaBev] oveAeEev PV éEqxovral é& PV du 1499 93-85 L (p. 653): ‘Avridyou, rod évixAny ’Emeavous, THY Kara Tod Aaol tév ‘loudaiwy paviav 6 xpopyrimds xpoBeowiGa Adyos 95 parBia

PV 1492 25-26 rov wéAcuov — vio] rév vidv PV 26 re om. 1422 = 98 of] 6 Cord. A® Argumentum ps. LXXVIII (p. 408, 18-23): In personam Machabeorum hoe

carmen inseribitur, qui sub Anticho Epifane patreas leges moeniaque patre Mathathia auctore defendere, ultimis coacti malis adgressi sunt (Pseupo-Bepa gi0); unde conuenit eis ista narratio quos Dei zelus armauerat.

PSALM 79 | 1085 PSALM 79

Antiochus Epiphanes caused greatest harm to Jerusalem in particular, doing

away with great numbers of the Jews and slaying them, and also defiling God’s temple; he had in fact made an actual temple to Zeus, erected an altar in the name of Zeus, and performed sacrifice to him. At this stage some of

the Jews cooperated; others under pressure to sacrifice refused and were

, unjustly killed by being slaughtered in lawless fashion, perishing in various forms of death, with the result that much human blood was shed in the temple and the city, the bodies of the deceased remaining unburied for a long time, probably being consumed in some cases by wild beasts, and in other cases by the birds.’ Something similar to this happened also under Demetrius the king, the Maccabean scriptures being a reliable record of it, and after the account of what happened citing the very text of the psalm as being fulfilled at that time. After recounting many other things about Antiochus, they go on in these terms: “They shed innocent blood around your sanctuary, and defiled the sanctuary.” After mentioning events concerning Demetrius, how the king sent Bacchides together with Alcimus, one of the Jews, to hand government of the nation over to him and to slay the sons of Mattathias, how they craftily assembled many of the people and slew them, the text later says, “He seized sixty men of their number and killed them in one day according to the words he wrote, The flesh of your holy ones and their blood he poured out around Jerusalem, and there was no one to bury them.”

These things, then, blessed David says from the viewpoint of the Maccabees, who waged war on everyone’s behalf against the generals of Antiochus—Mattathias in the beginning, and his son succeeding him in con-

duct of the war. So he will be right to apply to them the distress at what happened and the expression of it to those making an appeal to God to receive help from him, since they had the right to make the appeal out of zeal for the law. | O God, the nations entered your inheritance (v. 1). Since

1. Details of Antiochus’s assault on Jerusalem and the temple in 169 B.c.E. are taken from 1 and 2 Maccabees. 2. 1 Macc 1:37, a close reference to the opening verses of this psalm. 3. 1 Macc 7:16—-17, which cites v. 3 of this psalm.

1086 THEODORVS MOPSVESTENVS 18, "O @26¢, AA9ocav Evy sig thy xArnpovoulav cov. Ermey kAnpovopia kal xtijots idia tot Oceot édeyero 4 yi THs éwayyeXias Kai padkiota Tepov-

cal, —- ws Kai tov vady éxheEauévov Kai tov té7mov éxeivov eis TO év auT@ ws év idte tovs alr@ mwpoayKovtas oixeiv, -—~ Wov @yot Tev cov

ee % # %e % & % ¢ % % & ¥ 5 expatnoav adAAa Kai Ta oa VO dAd\opAWY KaTéyeTal.

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1», “Euiavay tov vaov tov &ytdv gov. Kal od xatéoyov dmA@s, adAd yap Kai éutohuvav éxetvov tov vadv tov tH off OonoKela ddwpirpevov.

RF geome € % * ¥ ; *& % & Fy # : #

Bs

«APL EBsvt0 “Tepousarhy sis ammpoouidnuov. ‘Ev rooatry xatéotyoav epyula THY jwohw, ovTw Tas oikyoEs Tavtaydbev KaTapphyavTes, ws pNdev

10 apectavat éxeivys THs meds Bpayu yryvopevys Eni th Tav Orwpéy pudaky.

2. Efevto tx Oyvnowwzta tay dobkwy cou Boduatx tots wevetvot; tot ovenvet, Ta, sxonag téY Ostwy cou Tos Qnotows vis yH¢. “Ent cai ra vexpa owpata atapa Kkatadywavovtes twaperkevaQov bxd dpvéwy te Kai Onpiwv

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catavaloxeoOa. “Ev yap éoti, cata th ouvnbes ait@ OCoxoiv diapetc bat, 15 dvti tod OyOev TO Tas Ovyomaias odpKas tv SobAWY cov Bowuata ots mevewvots Kal TOig Oyotow THs ys. ECareonpnvaneda O€ Kai év Ta ve’, Ott

idiwpa toito wapa te paxapiy Aavid cvveyes eipioKopevov.

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3. Kiéyeay to atux attév dosi tdwo x0eleo ‘leooucxdhp, uat obx ay 6 bantav. Lpddpa avto éupavtixws eiwev. Toovitos yap yv 6 ddvos, wore 20 aiva Oikyv Twotapiou peipatos PépecOat wepi tiv wddAW Kwoupevov, OvdE 17 in ps. LV, 7 (p. 363, 208s.); ef in ps. LVL, 11> (p. 374).

18, ’€wedy — xatéyera:: P, fol. 282; V, fol. 49; Cord, p. 660, Qo adAodtray] aidkwv Cord.

1. Kai ob xaréryor — dpuwpirpévov: P, fol. 282; V, fol. 49; Cord, p. 660. 7 of om. Cord, ie, "Ev roaavry — pvdang: P, fol. 289; V, fol. 49; Cord, p. 660. 2. "Ere — edpioxdpevov: P, fol. 982; V, fol. 49; Cord, p. 660-661. 14-15 dar peioGar —~ ro] an duupetoba ra éxhexra Tay pepodvopnéevav cai Cord — 15 @rnomaious PV

16 wpoxeioGar wai trois Cord 17 ve" corr., ve’ PV Cord.

3. 2pddpa — Eto: P, fol. 29; V, fol. 49; Cord, p. 661. 20 worapiov petpatos] vdaros Cord xwovpevoy] xevadpevor PV xevoupnévny Cord.

Ae 1% (p. 408, 2495): Pro possesione, quam tuam esse uolueras, in ius uenil externum. i> (p. 408, 26-27): Profanatis ritibus sacris, loea quoque impiata sunt. —1¢ (p. 408, 99-409, 4): Tanta ciuitatis solitudo (in marg., sollicitudo im textu) facta est, inpulsis ubique aedibus in ruinam, ut nihil differat (deferat ms) umbraculo, quod in pomorum custodiam ad tempus exstructum, sublalis pomis a custode diseritur. 12-14 (p. 490, 5-9): Nihil post cedem hostilis gladii humanitatis, nihil est misserationis secutum, ut mandarentur terrae cessorum corpora et inmundis auibus et bestiarum dentibus non paterent.

PSALM 79 1087 the land of promise and especially Jerusalem were called God’s inheritance and special possession, insofar as he chose the temple and that place for those belonging to him to dwell in as their own, he says, Lo, others gained control of your possessions, and what is yours is in the hands of foreigners. They defiled your holy temple: they did not simply gain possession, but even defiled that temple dedicated to your worship. They turned Jerusalem into a hut of a garden-watcher: they reduced the city to such devastation, tearing down dwellings on all sides to such an extent that it shortly became no different from a hut for a garden-watcher.

They turned the corpses of your servants into food for the birds of heaven, the flesh of your holy ones for the beasts of the earth (v. 2): by continuing to leave even the dead bodies unburied, they caused them to be consumed by birds and wild beasts. In accord with his usual impression of differentiating, these two are in fact one, in the sense of the dead bodies of your servants being food for birds and for the beasts of the earth; we noted also in Psalm 56 that we find this idiom repeatedly in blessed David.* They shed their blood like water around Jerusalem, and there was no one to bury them (v. 3). He expressed it for particular effect: the slaughter was so great that blood flowed around the stricken city like river streams, | the dead not

4. In Ps 56:6 Theodore recognized hendiadys occurring.

1088 THEODORVS MOPSVESTENVS tapis agwoupévev trav tehevtévrev. Karas 0é To 092 fv 6 Odértev értyayev. Kai ovrw yciv dewas dvaipoivres, obdev &k TovTov Kopov é\aBov, aad’ ert kai peta Tocottov pédvev Kai TooadTyy épyiv Kai tov OdvaTov Tév amoAhupévov, epi tovs amobavdvtas tiv dpyiv érWexKvinevot

tapys autous ov« H&tovv. 6

4. “EyeviSapey Guedes tots ysisocw tpéy, UILTEOTUOS “RL YhevzsLos oes Fo ane oe > gm, r om ¢ % Tots xuxzrw fudiv. Tore ovv nuds of meptomoivtes é" ois wdaoyouev

Ss & oS * % oo #

éyAevacov, dvediCovres ws ovdév dpedros dcEapévous did Tis WEL TE Cla-

Gécews. [lo\Aayo’ é év Tois Yadyois tav MaxkaBaiov péuvytae tav ye Tovev ws dveddovtwv cikdtws, éwed} Kal woddods Trap’ abtev bréuewav 10 qoAé€uous.

34, Kbote,E1¢ doyie8ien sieGUGTHO rého-: ETAL [oa ,Tathis er Sy “Ew; BUOLE,note, OPYlGUNGN TEAOS; HOU THSKab’ Ka nyueiv Gpryiis;

5», Kxzouliasta: ms 39 4 Sahos cou; ‘Exxatera del éridoow ap# &ovtwKa %pooesBikny %taécad”%jpdsaemtdéyetat a $ $kaxd. # aKarés %déFt Bavev* yap det 15 evravda GHrov éxddeoev thv dpyiv tod Oeéoi, ws trép év ioéBow cai

% # % % & % % td , 8 % en om ® ? *

éEvBpidov eis tov vopov awepi ta éAdqvixa €Oy Kal TH TOV eiddAwy OpynoKeia

é€avtovs doyodjoavtes, wapaxwybevtos tod Ocod cat’ abtév Kal OprdCAVvTOS.

| 6%, “Exzeov thy dsyhy gov ent tx Ebvn cx wh ywahoxovte oe. El yap 20 TovTwv evexev pyar yaheraivers Sti EAaTTOv TeV Gav éppovTioapeEY vost Mov, TidonTal diKalws EéKelvous ToUs oUde éyvwKdtas GE Ti apyHy.

2% «ai ottw] ovrw yap Cord apecas| avacas Cord 3 rocotrav dévav PV 4 émdemvinevas PV & ykiow)] a&wivres PV.

4. Tore — wodduous: P, fol. 989°; V, fol. 49°: Cord, p. 661-069. 7-9 rate — diuabecews affert Paraphrasis (p. 654) 7 ovv om. Par ép’ ois mwahoyonev om,

Cord Par 8 wepi eis o& PV 10 wai om. Cord,

8%, Hot — dpyijs: P, fol. 988°: V. fol. 49%: Vat. 1429, ful. 146 sub nomine ATHANASIL; Paraphrasis (p. 654), wot pmygi vot otioeta: Par. ao, ’Exxaierat — Gyrdcavros: P, fol B83; V, fol. 49°. 6°. Ei yap — dpyiv: P, fol. 982%; V, fol. 49°; Paraphrasis (p. 634), Ae 9-3 (p. 409, 14-15): ... omnem effectum humanitatis exuerant. 4 (p. 409, 16-25): Sepe sane legitur in his psalmis, qui Macheorum personae dicti

(diclae ms) sunt, quod finitimae gentes calamitatibus eorum laetatae sunt... tamquam sine causa morientes insultauerunt finitimae, quod nihil nobis ad depellendam calamitatem tua cultura profuerit. 6 (p. 409, 31-410, 4): Si relictae legis tuae hac poena luimus, rectius in eos tua ira deseueat poenis, apud quos nominis quoque tui nulla eommemoratio est.

PSALM 79 1089 even being accorded burial. There was no one to bury them was an effective addition: They were so pitiless in destroying them, he is saying, as not to be sated by it; instead, despite so much slaughter and so much wrath and the death of the deceased, they took their wrath out on the dead by not according them burial. We have become a laughingstock to our neighbors, a mockery and taunt to those around us (v. 4): at that time those nearby mocked us for our sufferings, taunting us for experiencing no benefit from our commitment to you. At many places in the psalms he mentions the neighbors of the Maccabees rightly taunting them for being the butt of many wars on their part. How long, Lord? Will you be angry forever? (v. 5) To what point will the effects of your anger reach? Will your jealousy burn like fire? It is forever burning and on the increase; the troubles affecting us are always gaining additional force. He did well here to refer to God’s anger as jealousy, since God was provoked by them and made jealous by their acts of impiety and insult for the law concerning Greek customs in devoting themselves to the worship of the idols. Pour out your anger on the nations that do not know you (v. 6): if for this reason you are irked by our giving less thought to your laws, inflict just punishment on those who do not even know you to begin with. | And on kingdoms that do not call on your name: those who have never

1090 THEODORVS MOPSVESTENVS 6. Kat &xt Bacirstas al to dvour cou obx Emexxddoxvto. Exetvous Tous ovdéwoté ae Ocedv xadéoavras 4 Aoyiwapévous.

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Fd ; #% oS % £ % # or PF ’ $ty?adg* cd % % ye > *

wohAa wap’ yyuaev éxntaocrat kai wyvepdvyta eis oe. My cy awavrev éxetvev viv AdBys penpyv’ pds yap oVyKpLoW Exelvov Kal pKpa aTep émaGopev.

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10 Sb, Tayh xpoxatahabitacay Ausc of olxtipmol cou, Kipre, dre extayedcauev opodpa. O€etav dé pahdov ydptoa tiv onv piravOpwrtay, Kai Tpo-

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cataAdaBov nuas év woAA mtwyeia KaTagtavras Kat OAvyous ‘yevouevous kai puxpov wavtn KatavadwOyva xwovvevovras. Kad@s dé TO mpoxataheBérwcxy, ws eyyts dvrwv told mwavredGs amolkéoGa, Kai ovde Cuvapevev 15 Aourdy avaxdrAnOnva tav Kat’ adTév ei viv iwépbeow AaPorev.

98. BowOncov jutv, 6 Oebds 6 corho ipdv. Ovrws ody ydpioa Ti onv ponPeav.

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9>, “Evexev tH: J6¢ng tod Ovopards sou, Kbpie, 6Sex Aud. Kal ef py Ot’ yuds, ovK a&tot "yap, — 01a wavTov yotv dwahda&ov, Kai Ovi wavTes Ert

a0 . YeledGavpatovtées Bavuadt pera xg vege AnTHs ; ?COgys ra dbEY z : ; Thu 2 treon wapacdgw woddysgswou pvypovevoovaw.

6, “Exeivous — hoyiragévous; P, fol. Q88°: V, fol. 49%: Val. 1498, fol. 146;

Paraphrasis (p. 654). i éxeivous om. Par. %7. Kei yap — dpavioavres: P, fol. 889°; V, fol. 49; Paraphrasis (p. 654). S'. "Avadev —~ éwafonev: P, fol. 288°; V. fol. 50; Cord, p. 662. S>, 'Ofeiav --AdBorev: P, fol. 888°; V, fol. 50; Cord, p. 669-663. 18 «ceveuved-

evra PV 15 trav om. Cord. 9°. Ovrws — BoyGear: P, fol. 983 e€ V, fol. 50 (anon.); Cord, p. 663 sub nomine HESYCHIL

9°, Kai ef py — prypdvetoovaw: P, fol. 283; V, fol. 50; Cord, p. 668.

Ae 8 (p, 410, 9-11):... sufficiat poena praesentium; ceterum praeteritarum

ultionem ferre quis poterit? 8» (p. 410, 14-17):... auxilium nobis festinus impertiri benignus praeueni, quia si paululum adiutorium tuum deferas, necesse

est nos omnes perire. 99> (p. 410, 20-21): Et si nulla nostrorum intercedat meritorum contemplatio, tamen uel ob hoc nos libera, ut stupore ac magnitudine operis tui... honor tui nominis augeatur.

PSALM 79 1091 called or considered you God. Because they devoured Jacob and laid waste to his place (v. 7): they caused us no little harm, almost wiping us out and destroying all our habitation.

Do not remember our ancient iniquities (v. 8): of old, from the very outset, failings and ingratitude on our part toward you were numerous. Do not now call them all to mind; what we have suffered is slight in comparison with them. Let your pity quickly take the initiative in our regard, Lord,

because we have been reduced to severe poverty: grant us instead your prompt lovingkindness, and take the initiative in our regard, reduced as we are to acute poverty, made few in number and at risk of being almost completely wasted. Let your pity take the initiative was well put: they were close to perishing altogether, unable any longer to recover from their fate if they were now to meet with delay. Help us, O God our savior (Vv. 9): so grant us your help as we ask. For the sake of the glory of your name, O Lord, rescue us: even if not for our sake, unworthy as we are, at least for your own sake _ free us, and for the reason that everyone will marvel at the remarkable event and remember you with great glory. | Forgive our sins for your name 8 sake:

1092 THEODORVS MOPSVESTENVS 9°, Kai thacOnt. cats auxptiats fudv evexney tod ovouarog cov. Kai UTEp TOU oe Tapa waow dvoudlec Oa Bavpatdpuevov, waAAov éhol wapietv HuGVY Ta Wraiopara.

10%, M4 mote simu. tx f4vn. Ei yap yuds wavty wapadotys Tots kaxoits, Todus éotat paddAov wapa tois éyApois 6 Adyos otpeddpevos. 5 10%, Hod gory 6 Osd3 adtav; Ti td Képdos tiis ér' abtov wiotews; *, om66% eySte&% € tisonwap’¥ abtot 2 om # $ddet‘4 Ava rohdev ddeEev Ouxaiws tuyetvria BonBetas

. em € ¥ oe a ro om % wre e Se bd

Aovow. [perov ori 4 abrot Kriois tapa tév € yOpev Kxaréyetat, Etta ort 6 vaos pepxoduvTal, pds ToVTOIs OTt Tous dvos alTov éyévEeTo, OTL GveEtOovew oi éyOpoi, Stt duKadtepov ay ein ei of éyOpoi TywwpyOetev udhioTa 49

yAevy. ,

ov yuuptfovres tov Oedv, Ott Kai wpds Co&av abrod oupBdddAera TO

mwpayya, Ott ef py BonOyoee woAAy wapa tev éyOpav wapaxodovOyjce 1H

10°4, Kai yyaobfte év tots ENvecw évamov tiv d90audv judy 4% txdinncig to abuxcog tév SobAwy cov roo éxxeyuuévou. Kai wotycov muds 15

gynow avtois beacacOa trois dpOadpois thy éxdixnow tobi dévov Tav OovAwv cov, tovréotw “Idomev tots éyOpovs irép TovTwy Tywpoupevous.

114, EicedSéra évamidy cou 6 otevaypos tév mexednuévev. Medyodre

0€ got Tod otevaypot judy, Ov dd peydhov adienev TOV cupdopa. , 9°. Kai — wraicpara: P, fol. 983; V, fol. 50; Cord, p. 6683. Y wepideiy Cord. 10°. €i yap — orpeddpevos: P, fol. 983; V, fol. 50; Vat. 1429, fol. 146 (anon.); Paraphrasis (p. 65d). 10°, Ti ro «épdos — yAety: P, fol. 983; V, fol. 50°"; Cord, p. 663. 6 ri ra — nigreos om. Cord, 10¢°4, Kal wotycov — tiyswpovpéevous: P, fol. 983; V. fol. 50°; Vat. 1492, fol. 146

(anon.); Paraphrasis (p. 65d). 11°. Medkyoarw — ovppopav: P, fol. 983; V, fol. 50%; Paraphrasis (p. 655).

Ae 9 (p. 410, 22-28): Maiore indulgentia nostra peccata disimulato, ut omnium te admirantium sermo concelebret. 10» (p. 410, 29-411, 8): Variae alligat quam ob rem uindieari mereatur. Primum, quod ab inimicis gentibus sif peruersa possesio; deinde, quod uilueril templi reucerSentia, pullutionis iniu-

ria; quod multam cedem suorum uiderint; quod mala hostilia finimitorum obprobriis (obpropribriis ms) creuerint; quod iustius ignorantes penitus Deum

puniri miriantur; quod ad multam gloriam eius spectet suorum difensio; quod haec nisi subuenerit multa inrisione hostis insultet. | 10¢°¢ (p. 411, 9-13):

Seuerilas ultionis... ita adceleretur, ut nostris quoque oculis possit uideri. 114 (p. 411, 15-17): Intenta et potenti aure gemitus nostros acecipito, in quos varia discriminum genera conpullerunt.

PSALM 79 1093 choose to overlook our failings—something more remarkable than your name being invoked by everyone. Jn case the nations ever say (v. 10): if you consign us completely to misfortune, word of it circulating among the foe will be much greater. Where is their God? What benefit is faith in him? Now, in all this he brought out that they ought fairly to receive help from him—firstly because his possession was in the hands of the foe, next because the temple was defiled, and in addition to this because their blood had been shed in vast quantities, because the enemy taunts them, because it would be fairer if the foe were punished for the particular reason of their not knowing God, because the affair even redounds to his glory, and because considerable mockery by the foe would ensue if he were not to help. Let the avenging of the shedding of the blood of your servants be known to the nations in our sight: make us see with our very eyes the avenging of the blood of your servants—in other words, let us see the foe punished for them. Let the groaning of those in bondage come in before you (v. 11): give heed to our groaning, which we utter out of deep distress. | [In keeping with

1094 THEODORVS MOPSVESTENVS LL, Katz thy wsyahecbvay cot Bpaytoves cou mepsmoinca: robs ulods

thy tebxvatopevey. [semotnex, touréati mepicwoov’ avdhoysv pyot Ti ioxvi gov tHv wepi nuds BonBeav émWeEduevos, ovtws Huds wepicwoov, — advti TOU wavtTn TeV KaKév awdaddaEov. .

5 12. "Ando; tots yeiroow fudy émtamdaciova elo vov xdkmov brody Tov oveidtopdy airdy, Ov aveidiedy oe, Kiote. Ev 1 Ad’ gapéotepov éreonpnvapeba Srws tov KOATOV TS Guvyupévov Aébye Kal & ywpiotov 4 Geta ypapy, Otay py adbtov heyy tov map’ Hpiv dvopadsuevov KédArov. ‘Ymxép ov ov dyow H12idio%y 62 of weptoucot Huav, os oddév OTE SuVdpevov ote

10 BonOycovra piv, zm6S0; a’rots rodAaThactws, dvti Tob per’ émttdcews. Tt dé éotw td wodumddatov 6 byes "EEcotw siz tov x6AnOv xbTaY, dvTi TOU WOTE THV TYywWpiav THY apd Gov Kai Tov évetdiopov Tov éraydpEVOV

airois Umép Gv wveidiedy oe, ddiahutov Kai dydptatov adrois mwapapeivat,

kat py @omep ta Kab’ Huas tH on Bonfeta AVow auBdvyn obrw Kal Ta 15 kar éxetvous AdBot, GAAA Torattyy SéEawrd yor Tiwwplay woTeE OmvEKEes €yew TO dvetos.

13. ‘Hust; 8& dads cou xxi modSzra vouye cou avbouoroyncducda cor, 6 @20;, ets tov aidiva’ el; yevedv nat yevedv sayyedotusy thy atvesiv cov. "Hueis pévrot pyciv of col kai brd tis ois wotmawopuevot BonGeias, TovUTev 20 yevonevay, drateA€oouev evyapioTobvTés cot Kai Siveri wow THY vIrep TOVTav evyapioTiav amrodwdvtes.

«Gin ps. XXXIV, (8 (supra, p. 184-185).

11>, fepurotyoa — dwadvaEov: P, fol. 983; V, fol. 50%; Vat. 1492, fol. 146

(anon.); Paraphrasis (p. 655). 3. émeduevos des. Par, 12. ’€v +O Ad” — dvedos: P, fol. 283%; V, fol. HOV. 7 «éAwov ray PV 8-10 urép av —~ éxcragews affert Paraphrasis (p. 656). 18, ‘Hueis — dwodiddvres: P, fol. 283%; V, fol. 5Ov-51; Paraphrasis (p. 656). 19 rromawépevot] venopévo: Par.

A® 11” (p. 411, 19-21): Tam gloriosa claraque sit nostra redemptio, quam est magna potentia tua. 6-10 (p. 411, 22-29): Sinum sepe pro re indiuisa profeta

ponit atque coniuncta. Ordo est: mala, quae inpraecor inimicis, aeterno sinu illis et obprobrio choherescant. Pro his ergo omnibus, quod exprobranerunt tibi inimict nostri, tuae inbicilitati nostras clades et miserias inputando, obprobriis quibus nos molliebantur aspergere meritissimis obruantur, 18 (p. 411, 33-412, 1):... nos, qui in morem pecodis tua prouidentia gubernamur, gratiasum tibl actiones iugiter offeremus.

PSALM 79 1095 the greatness of your arm, preserve the children of those put to death. By preserve he means “save”: Give evidence of help to us in keeping with your strength, he is saying, and thus save us—in other words, free us completely from the troubles. Repay our neighbors sevenfold into their bosom for the taunts they leveled at you, Lord (v. 12). In Psalm 35 we indicated more clearly that by bosom the divine Scripture means “something attached and inseparable,” not referring to the bosom as such in our terms.’ So he is saying, For our neighbors taunting you as someone impotent and unhelpful to us, repay them many times over—that is, to the fullest extent. Now, what does he mean by “many times over”? Even into their bosom—that 1s, so that the punishment from you and the taunting leveled against them for their taunting you will continue to affect them without let or hindrance, and that just as our situation is relieved by help from you, so theirs will not be, and instead they will experience such punishment as to be subject to unceasing reproach. We for our part, your people, sheep of your pasture, shall freely confess to you, O God, forever, and proclaim your praise for generation after generation (v. 13): we, on the contrary, who are yours and are shepherded by your help, will continue giving thanks to you when this happens, and will render you unceasing thanks for it. |

5. Cf. Theodore’s comment on Ps 35:13.

1096 THEODORVS MOPSVESTENVS PSALMVS LXXIX

Auyynots eite kai mpoaydépevots tév Kata tos MaxxaBatous xai 6d¢ 6 yWaduos awd tov TéTe eipnuevos, wapadeKvivTwY pev TA OikEla KaKd, pvN-

povevdvtwv O€ Kat THs Twadatis toi Qeot awepi avrois evepyecias, Kal

aSiovvrev duotws Kai viv tuyeiv Tijs zpovoias wapatAyotus. 5 2%. O mowpaivey tov ‘Iooank modoyes. ‘O del mpoordtys nuwy Kai 1povonTHS paves, Kai Oikyy Twoiwevos KaAob éripeAnBeis nuwv, mpdoyes npiv Kai viv.

2>, O 6dnyGy wort x9d9z709 Tov lopand xai loon tov atrov ‘losho. Td adrd rNéyet awd évds TO Déyet, wap’ évds Kai abroi Kata Td 10 éOvos aovvnbis kahov. LU pnow, bs eciwbds rd EBvos xadav. LU now, 6 Oikny twoyevos efiyyayés te nuas tis Kabdrep rommnv nuas éEnyayes é& Aiyvrrov Kat iyyayes Ova tis Epnuov Alyvrrrov, cai Ot° épnpou th off Knde-

TH oikeig eryeAcig, wavtwv afwoas povia iyayes, wavtodawov avrous tev Kah@v, dota Oy TWepi Huds cai dyab@v adEwpevos, ra Gpoia Kai viv 15

viv otawpaéov. wonoov wept uty.

Argumentum Aupynow — wapawhycios: P, fol. 988°; V, fol. 51; Vat. 1438, fol. 146°; Cord, p. 675. ®@ ode o| ode Cord 3 awd] vrd 1492 Cord. 20, ‘O del — viv: P, fol. I84; V, fol. 51; Paraphrasis (p. 667). 7 xpdoyes nuav PY, 2), Té abrd — dianpakov: P, fol. 284; V, fol. Str. ‘lepand — wepi qpiv: Cord,

p. 676. 11 ds] as PV.

Ae Argumentum ps. LXXIX (p. 412, 3-12): Narratio siue praedicatio est earum rerum quae Machabeorum tempore contigerunt. Nam et praesens psal-

mus ex persona canitur eorum, quos constat illis interfuisse temporibus, qui nune tam propria mala deflent quam Dei beneficia praeterita recordantur, et postulant ul dignetur eos pari ope eliam nune et prouidentia confouere. Pseupo-Brpa (914): Et hic Machabaeorum preces resonant, ut Dominus consueta heneficia non subtrahat. 28 (p. 312, 13-18): Qui officium effectumaque pastoris semper gregis custodiae nostrae salutique praebuisti, etiam nune gregem tuum laborantem conuersis oculis intuere, 2° (p. 419, 19-94): Pro Deduxisti per herimum saluatos ex Aegypto; ad opus simile etiam nunc pari studio curaque praecingere; eadem repetiuit quae dixerat, per tribus Ioseph totum populum uolens intellegi.

PSALM 80 1097 PSALM 80

This psalm, too, in the form of narration or prophecy, is a recital of events affecting the Maccabees from the viewpoint of people of that time, on the one hand representing their particular problems, and on the other hand recalling as well the former kindness of God in their regard, and appealing in similar fashion also to be granted his providence now in like manner. You who shepherd Israel, give heed (v. 1): you who have always proved to be our protector and provider, and have been concerned for us like a good shepherd, heed us now, too. Who guide Joseph like a flock. He means the same thing by referring to the race, as usual, by mention of one member: You who led us out of Egypt like a shepherd and led us through the wilderness by your characteristic care, granting us all good things, do likewise for us now, too. | Seated

1098 THEODORVS MOPSVESTENVS 2°. O xabhusvos ent tév yepou8iv, éugadvyds. “Eni rod duvarod ra Xepovpip Aé€yet cet. ‘O éxi wavrwv noiv ov tev Suvarev, Kai awdvtas éywv up éavTov Eire dopatovs Ouvapets eite Kai Gpatds, deiEov ceavrov Oia THs eis nnas BonGetas.

5 33, ‘Evavtiov “Egoxtu “nat Beviawelv nat Mavacey. Iva elICN TWavTOs Os av ein ovhAnBonv Tob wavtov evous wepttyrtnws. Eupdavnfi ros yévous. ‘Euddvyth yoov dyow ovv dyoiv évavtiov nu@yv, Tovtéotw évavtiov nuwv, TovTéaTt mod nuOV "Eprpoobev nuov delyOntt, otpaty- ot Kkabyyod év wodeuors, Kai eis pu10 -yav ipo év TOs TWOAEMOLS Kai TPO- -yyVv TpeE TOUS évavtious* Kai yap mwovpevos Tous évavtious” Kai yap eidOacw oi evddKor Tov OTpATIYOV

€Bos Tots yevvaiots tev oTpatyyav mponyetoOa Kai mpoKivovvete TeV wpoyyetola Kai wpoKxwovvevew. dAdwv. BY. “Heéyensov thy Suvacreiay cou, zat earls cis to oOoon Aud. Kados 15 TO eéyetoov, ws viv navyddovros Kai ov Keypnpevov ti Ovvduer’ Kivyoov avuTyy dyot Kai Tapayevolv wpos juas éxi TO cHoaL Nas.

42, O O26:, emistpeyov Auds. Avti toi MerdBade tas cad’ ipov ouppopas, TavTas éis evTpaylav peTaTONjCUS.

4). Kut extoavoy to mescwndyv cov, xxi cwonosueda. Mivov pavybt cai 20 gerwopeba’ apKxets yap Kai OetEas weavtov tovs évavtious KatrawhjEat. 2¢, "Eni rof duvarot — BonBeias: P, fol. 984: V. fol. Biv; Vat. 1492, fol. 147 (anon.); ‘O émi XepovBip, tovréarw éxit wavtwy — BonOeias affert Paraphrasis (. 667).

2 wacas Par. 3°. “Iva etry — mpoxvduvetew; P. fol. 984; V, fol. Bly, ‘Os ay eiry — trav ahawy: Cord, p. 676. 3”, Kaas — ynds: P, fol. 284; V, fol. 51%; Vat. 1499, fol. 147 (anon.); Paraphrasis (p. 667). 4°, "Avti tod — perarwomoas: P, fol. 984; V, fol. 51%; Paraphrasis (p. 667). 4", Mévov —~ xaranhjfa: P, fol. 284; V. fol. 51%; Vat. 1499, fol. 147 (anon.):

Paraphrasis (p. 667). 19 xat pdvov Par. 20 weavrov] éaurov PV. Ae 2¢ (p. 412, 25-413, 6): Ad indicium potentiae diuinae Chirubin semper subiecta dicuntur. Tu, inquit, cui magna quaeque famulantur, in cuius obsequium uirtutum inuisibilium dignitas inclinatur, praesentiam tuam adiutorii effectu uelut

testimonio conprohato. 3 (p, 413, 6-10):... totius gentis populos paucis nominibus inclusit. Ostende, inquit, nobis praesentiam tuam, et more ducis strennui ac _ uindicis agmina nostra praecede. —_ 3» (p. 418, 19-15): ... commoue in opus potentiam tuam, atque aduentum tuum conlatione nobis salutis ostende. — 4 (p. 418,

16-17): Faciem tristiam rerum prosperitate commota. 4” (p. 413, 19-93) ... inpertire aliqua tuae documenta praestantiae; quae, cum apparuerit, statim nos quidem salus, hostes uero nostros sequetur interitus,

PSALM 80 1099 above the cherubim, shine forth. It is always in reference to power that he mentions the cherubim: You who are above all the powers and have under you forces both invisible and visible, reveal yourself in your help for us. Before Ephraim, Benjamin, and Manasseh (v. 2): as if to mention the entire nation as a whole. So he is saying, Make yourself visible before us—that is, Become visible in our sight, leading us in war and putting the adversaries to flight (brave generals normally lead from the front and expose themselves to risk). Stir up your might, and come to save us. Stir up was well put, implying someone now resting and not activating his power. Put it into effect, he is

saying, and come to our side to save us. O God, turn us back (v. 3): that is, Reverse our misfortunes; change them into prosperity. Let your face shine forth, and we shall be saved: only appear, and we shall be saved; it is sufficient for you to show yourself to dismay the adversaries. | Lord God of hosts, how long will you be angry with the prayer

1100 THEODORVS MOPSVESTENVS 5. Kotz, 6 Osh: tHv duviuewy, ag wots boyily ent Thy mpocevshy sod Sobre» cov; "OQ déomord gyot, dvvaté, dpxav pev davra rotety, UIrEpTiGéuevos 0€ ws éoev ad’ av racxouev, péypt Toi Ta THs KAO” Hpav cpyas ewextelvels; OUOE TaS TpoTEvyas uav TodAdKis Mpootéuevos, otTws dpa

mavtn ameyévov ipav; Td dé tod Sotdou cov rod Aaod ood déyet, evan 5 povy tous wavtas jpas — [6°] WVoursig tuts Soroy Saxnobov — deEev TH éwayeyh* eixav yap CovXOV éxnyayev jd, OeKvis 6Tt OovAOV avTOD

Tov adv eltev, Tovtéotw avtous. Torovrots Aydc pyot weptéBares Kakots, W@OTE pNOE THS TpopHs avev Caxpvov petadraBeiv divacOat.

6, Kut wotisis yuds gv Saxpusw év pétow. Kai tro awordv dé woAAdkis 10 Tois ddkpyat wAnpovpev, ovTws ovdeva Kaipov éavTovs dveivat dvvdueba.

To otv &% véto@, tovtéats whijpes. Otro dyoi wAnpodpev Saxpvwv Td TOTOV, WOTEP Of HETPH TL COdYTES Kai TANpOtVTEs adTO TravTwWS Oa TV

Tou pétpov ouptwAypwow. Tt 06 tovtwy Td airiov;

7, EQou Aux et; avtihoyizy vols yettoow Audv, ual oi eyOoot yudy 15 Emuntagisay huss. Kados td eis avtidoytay Juupayos did wayne efrev. Oi

yap wepwokoivtés pyow dravres exavéotycav jpiv eis avtictacw TUL eadywv, Kai To Yetpov" mwepryevdpevot yap Kai yAevdovew ént tais oup-

popais. 8. Kuors, 6 @zd; vay SuvaUsoy, éniorceboy Aus: nal exioxvoy rd 7™p0- 2 samoy Gov, zxt swOncdpedz. Towovtwv dvtwv yolv av wea yonuev, altos 6 ovos Ovvatos petdBade ta Kab’ ids, Kai de(Eas weavtév mapdo you THv owrTyptay.

5. °O déonota — mdvras ids: P, fol. 284"; V, fol. tY-52:; Paraphrasis (p. 667). 2 vmorBduevos PV iwepreféuevos Par = & éxreivers Par — odrws] Svrws Par.

64. “Edekev — divacba: P, fol. 284°; V, fol. 58; Paraphrasis (p. 668). 6 &erfev| ws é0. Par. 7 ydp om. Par. 8-9 rogoirows — perahaBelv affert Vat. 1492, fol. 147 (anon.) Yeaote| ws 1422 ris om. 1492 ~— neradaBeiv] perarayyaver 1499. 6°, Kal +d wordy — airiov: P, fol. 94"; V, fol. 52; Vat. 1492, fol. 147 (anon.); Cord, p. 677, 10 tof worod 1492 = 19-13 -zAnpotivev — pérpp] mAypoundvou’ +6 yap év pérpe 1492 14 ovpmAjpwow des. 1492, 4. Kadas—~ cuppopais: P, fol. 984°; V, fol. 52; Vat. 1429, fol. 147; Paraphrasis (p. 668). 17 dvricracw) dyvdaracw 1499. 8. Towotvrav — cwrypiav: P, fol. 284%; V, fol. 59: Paraphrasis (p. 668).

A® 8-9 (p. 413, 26-29): Tantis, inquit, inplicuisti nos miserlis, ut nec uescendi tempore possimus a lacrimis temperare. 10-11 (p. 418, 80-414, 1): Pocula... impleuimus multis fletibus riuisque lacrimarum, ita ut nullo tempore a continuis

angoribus relaxemur. 17-19 (p. 414, 2-4) ...rebelli in nos animo ac mente consurgunt, miseriisque nostris insultaut,

PSALM 80 1101 of your servant? (v. 4). O Lord, powerful one, capable of doing everything, on the one hand, and on the other hand evidently protracting our sufferings, how far will you extend your anger against us? Surely in often dismissing our prayers you have not thus completely abandoned us? Now, by your servant he means “your people,” referring to us all in the singular, as he showed in the following verse, You will feed us bread of tears (v. 5): after saying servant he went on to say us, proving that the people is his servant—that is, they themselves. You invested us in so many troubles, he is saying, that we are unable even to eat food without tears. And you will give us tears to drink in full measure: we often fill our drink with tears, and so are incapable of enjoying any respite (the phrase in full measure thus meaning “full’’). You fill our drink with tears to such an extent, he is saying, like those measuring something out and filling it up to the very brim. Now, what is responsible for this? You made us a sign of contradiction to our neighbors, and our foes sneered at us (v. 6). Symmachus did well to render a sign of contradiction as “in battle”: the neighboring peoples all rebelled against us in joint revolt, intending no good; they prevailed over us and mocked us for our misfortunes. Lord, God of hosts, turn us back; let your face shine, and we shall be saved (v. 7): our sufferings being what they are, you, the sole powerful one, personally reverse our fortunes, and by showing yourself, provide salvation. | You moved a vine out of Egypt (v. 8): we are the ones you uprooted

1102 THEODORVS MOPSVESTENVS 9#, “Aumsdov é2 Alyiwrou perioxs. Hueis onow éopev éxeivol, ovs Otknvy autrédov ev th Aiyvnt@ dutyovtas é€nomwacds te Kai petiyayes.

a x ~% rN » ~~ ES Ld Fd

9>, "RSéBadss 2Ovn nal xatepdrevoxs adtyy. Kai mepiedwv tos Kxarot-

KoUvTas TOTE ET THS Yils, Huiv ameKAnpwoas Tov TéTOV, WoTEp uTEta 5 rwi THs oikyoews tO PéeBaiov érayyelAapevos.

. tga ”®€ A 3 * * % on # *& om 9 m~ % Ki ; &%

10%. Qdorotnoxg Euroocbey abr%s. Ovdév xodAvpa adixas yevéer Gat, ovoé cuveywopynods Tw TH Tapddw npov évavrwOqval, dveAwv aTravTas Kai wo7TEp

oodv twa €opadiocas cai eEevpapioas jpiv Ta Wpoaypara. 10>. Kat xarepireucrs Tx¢ biGas auTHs. “xt emrhowce thy yfiv. Ovrws 10 nas Kata ways Tis "ys Kat@Kiras, — héyet OE Tis yiis THs erayyeXas.

119, "Exadubev Gon 4 oxre aortic. Karoxnoav xai éri tav dpéwv.

; % g hi > ae. % ‘ oe sep ¥,

11>, Kai xi avadevdeddes airs vas xddooug to @sot. Kai éFerdbycav peyote tooovrou, Kai eis wAHOos érédwxav, ws Kai péypt tov infydrorépwv ToTwv, é€v ois Tas Kédpous cupPaiver eivat, tiv KaTtouwlay roujoacba.,

15 128, “EZériwe td xAjuata abris fwo Oardsons. EC&erdOyocav Oé Kal péypt ts Gadavons’ Hoav yap oi Kai THY wapabahacctav oikoiyrTes. 9%, “Hueis — periryayes: P, fol. 884°; V, fol. 52; Vat. 1499, fol. 147°: Cord, p. 677; Paraphrasis (p. 668). 9>. Kai weptehwv — éraryyetAduevos: P, fol. 284%; V, fol. 53; Vat. 1499, fol. 147%

(anon.); Paraphrasis (p. 668). 10°. Ovddév-— ra modypara: P, fol. Wie; V, fol. 52; Cord, p. 677. 6 odév] alka xal obdéy Cord. 10>. Ouvrws — éwayyedias: P, fol. 984°; V, fol. 58; Cord, p. 677. 9 Kai ovrws Cord. 118, Karoxnoav wai éwi trév dpéov: P, fol. 285; V, fol. 59. 11, Kai eGerabyoav — romoaoba: P, fol. 985; V, fol. 58°; Paraphrasis (p- 668),

13 wAqGos] wos Par ws ceil os Par. i24, ’€£erabyoav — oixotvres: P, fol. 285; V, fol. 52%; Cord, p. 678; Paraphra-

sis (p. 669). 15 dé] yép Cord Par. 16 Oaddoons des. Par. Ae® 9% (p, 414, 7-10)... nos, inquit, sumus illi, quos in morem uiniae uulsos,

de terra Aegipli transtulisti. 9» (p. 414, 11-13): Iectis atque interfectis loco_ Yum habitatoribus, nos terram eorum possedere fecisti. 11° (p. 414, 21-29): ... Sed etiam montium uertices occupauit. 11 (p. 414, 23-97): Ita... adoleuimus et in altum ascendimus, ut excelsa quaeque in quibus cedri nascuntur... caperemus. 12 (p. 414, 29-31):... sed usque ad maris uicina peruenit; multi namque filiorum Israhel loca mari proxima possederunt,

PSALM 80 1103 like a vine when we were living in Egypt, and you changed our abode. You drove out nations and planted it: having done away with the land’s inhabitants of the time, you assigned us the place, guaranteeing stability of tenure by a kind of planting. You went as a guide before it (v. 9): you allowed nothing to be an obstacle, nor permitted anything to stand in our way as a sort of diversion, destroying everything and smoothing things out for us as though clearing a path of some kind. You sank its roots, and filled the land: thus you settled us throughout the land (referring to the land of promise). [ts shadow covered mountains (v. 10): they even dwelt on the mountains. Jts branches, the cedars of God: they spread so far and grew so much in number as to make their dwelling even on the highest places, where, in fact, the cedars are. It extended its tendrils to the sea (v. 11): they spread even as far as the sea, being occupants also of the coast. | And its offshoots as far as rivers: as far as

1104 THEODORVS MOPSVESTENVS 12>, Kzi fms morzudy tae masnpuddas artis. Méyor tov rorapod Tob lopdavov dynatv* 4BovdjOy yap etetv ott eis ARGOS érédwKav Kai KaTé~ gyov wacav tHv yyv, Ta Gon, Ta Twapabaddoota, TOUS ToTapoUs, waoTE

anavtwv eyew thy amddavow, cite Tt awd Gadtdoons Kadov, etre TL ard dpéwv, eite kai érépwlev. To dé dpowwpati wadAdov éAdwrpuve Tov Adyov ev 5

aumevou Tage tov Aabv eigayayov, Kal éxorracBévta é€x tis Alyvrrou, Kai peteveyGevra eis thy Hadaorivyy éxet te putevOdévra Kai éxtetvavra womep KAnpata tO TANGos, alrduevov TeV bpéwv, arduevov tis Padkdoons,

auTav éonpavev. 10 KuKA@OavTa TOV ToTaporv, —~- Cia TWavTwv peévTot Tiy Tadatav evrpayiav

13. “Iva vi wabethes tov vonyuoy oro wat Tpuy@aw autTav mavtes of maparopeudusvot thy 606¥; “Hpxecev alte THs duméAov wapaBoAy Kai eis amwocegw THs wakaas evmpaytas Kai eis Tapdotacw Tis viv ouppopas. "Auredos yap ovdeuds aopadrelas n&upévy wpoxerrar waow Tots Wapepyouevois eis AvpNv, ExdoTov Kai Cla TO Wpytos Eivat Kai Cia TO éx 15 Tou KapwoU dpéyecGa eixdAws éremtdvtos OTav pydév TO KwAvov 7. HMepteAwv ovv tov ppaypdv pyot Tov Hpérepov, OnAacH THY ao@ddetav nuov Kai THY Tapa gov pvdakiy, €OwKas ids Tots évavtios, waTE evyetpwToUS Eival

tavti t@ Povdopevw, otw waow etddwrot KabeotiKapev. 14. Fdupjvacto aothy 0; é« Souued, zat UOVIOS XYGtIG “ATEVEURTATO 20

xotqy. Tov ‘Avtioyov Aéyet pthiota mdvTwv Kakws arots ypyodpevoy Kai wolka ciabévra Kata tiv amdédw, THY ywpav, TO EOvos, Tov vadv, OvdeV eidos €\AcAorr dora wovyptas, Orws O& Kata avEnow wapéaTHoEV TOV KaKOV

thy éxtraow. Lpodpa yap awedov Aupaiverat Kav Kowodv evar Kav HuEpOV TOV yotpov ovpBatvy, wAéov dé Grav ei Kai @ypios ein Kal tev év SpEect % 12. Méyp: rot worapot — éoyjpavev: P, fol. 985; V. fol. 58%; Cord, p. 678;

Paraphrasis (p. 669). L rot om, Cord xal péyp: wor. Par 2 yap] dé Cord 4 anédhavow des. Par tt awd épéwv] dwd dp. PV i teom. PY Kkaiom. PY. 13. “Hoxecev — xabeoryxapev: P, fol. 285; V, fol. 59%; Vat. 1429, fol. 147%: Cord, p. 678. 14 apdxerra! twowerrar 1422 wapepyopévors] épyopévors 1429 15 at — eivar xaiom. Cord 16 dpéyeoOar om. PV éxireiovros PV 17 dydkady om, PY. 14. Tov Avrioyov — Avuaiverar: P, fol. @85°; V, fol. 58-538: Cord, p. 679.

21 ypyoapéve PV 23 omws dé] apa dé drws Cord 25 cupBaiver PV orayv el Kai] ovra cal ef kai PY,

Ae 1-2 (p. 414, 32-33): Id est, lordanen possesum. 12-14 (p. 415, 1-4: Seruauil conpararationis tenorem, ut solutis quibus cludiebantur praesidiis, ex posSitam diripientibus uiniam diceret. 21-94 (p, 415, 10-13): ... hoc uoluit ostendere quod talem Antiochum passi fuerint, qualem singularem aprum uiniarum uastitas experitur,

PSALM 80 1105 the river Jordan, his meaning being that they grew in numbers and took possession of all the land, the mountains, the coast, the rivers, with the result that they had enjoyment of everything, whether good things from the sea or from mountains or also from other sources. Now, he considerably embellished the account with figurative language, introducing the people in the role of a vine: uprooted from Egypt, transferred to Palestine, planted there, growing in number like branches, reaching the mountains, reaching the sea, encircling the river (in everything, of course, implying their former prosperity). Why have you done away with its wall, and so all who pass that way pick its grapes? (v. 12). The figure of the vine sufficed to provide him both with a proof of the former prosperity and with a presentation of the current disaster: a vine not accorded any security is exposed to harm from all those who pass by, everyone making inroads on account of its ripeness and by easily picking fruit when there is no obstacle. By destroying our wall—that is, our security and the protection from you—he is saying, you exposed us to the adversaries so as to be vulnerable to anyone interested, and thus made us easy pickings for anyone. A forest boar ravaged it, and a solitary animal fed off it (v. 13). He is referring to Antiochus, who most of all treated them badly and made

many incursions against the city, the country, the nation, and the temple, neglecting no form of vicious behavior in his endeavors to take the extent of their troubles to extremes. A pig, in fact, causes considerable damage to a vine, even if it is ordinary and tame, but worse damage if it is actually wild and one of those living in the mountains; | if it is a solitary beast and keeps

1106 THEODORVS MOPSVESTENVS Olarrwpévev’ av O€ Kai TeV ayplwv pEenovepévos Kai pds Tovs a)AouS ayplovs TeV Yolpwv aKowovyTos, ett yakewéTEepov TO KaKév, — oi ‘yap rowvTot iayupol Kai pwadkiota ayptot, ototrep Kai eri tev AUKev, — oi yap pepovepevor kai Ka” éavrous otayovres pelGova ett Tov Kako’ THY értracw 5 pépovert. Td yap poviws &yptos tovTo Aéyel, — TovTéoTt WO TED US By 10s PEMOVOLEVOS KAL TOS TravTas GKoWwwvyHTOS, OUTMS UdS KaTevennoaTo’ Kai

yap éketvos ov TOU Kaptrov pévov amterat, GANG Kai avrois troh\dxis ToIs putois Aupatverat. 159. ‘0 @203 vév duvdéuewy, éxicroebov 34. “Orav pvynplovevoy TOV EeTra-

10 youevwv Kak@v, Kai dvayKaiws TH éraywyh tavTy ypHtat. OQuvKotv pyow,

6 duvaros, peraBade ta kal’ nuas. 15>. Kai éniprshov 26 obpavod, nat 182. [pdayes Oy tots Kab’ Has x TWv ovpavey,

15°. K2i éxtoxepar thy &umshov txbitnv. Lhddva eurabGs avrd etrrev 15 Kat éAeewas* avtdpKws év Tois avw awode&dpevos avtis Tiv épypwow Kai THS Epnpnw@rews THY Eritactw, Eexyyayev Katpiws TO “Entoxebar thy d&pmehov TAOTHY, OemKTIKOS Cpov Kai eutwabds. 20 toivwy dyolv, 6 Tis auwéAOV Tav-

THs ‘yewpyos, BAere auras thy épnuwow Kai thy C1apOGopav, — ws ovK apxobvros hdyou deigat tHV Epypwow ef py Kai wPOery.

20) 168, Kal xardorica. abtyy, Av eobrevcsy 4 dshie cov. Kai TH OH éntpereta wadw avtnv cvadryfov Kai cuvayaye Kai ovyxpdtyaov, éredy adv EOTL yewpyiov, ~ dia TO KdAdOS TH Hy EQUTEVEEY KWHTIKOS ElTrOV.

16%, Kai ext viov avOpanou, by expatatwons asaute. “Awd toi mapa-

detypatos éxi to mpdowrov petésy’ a yap avt@ mpoonKovta ws él Zéri-—~xacdvom. PV 4-5 peiGova ~ pépover] peiGav én rod xaxot 4 éxtracis PV.

15%, “Oray ~ xaB’ ypas: P, fol. 285%; V, fol. 53; Paraphrasis (p. 669). 10 «ai om, Par. 15>, [Ipéayes — otpavav: P, fol. 285"; V, fol. 53. 15°, 2dddpa — apPOein: P, fol. 285"; V, fol. 53; Cord, p. 680. 17-18 20 — dwapbopav affert Paraphrasis (p. 669). 16%. Kai ri off — einav: P, fol. 285%; V, fol. 53; Paraphrasis (p. 669). 22 yedpyrov des. Par. 16°. "Awo roi wapadeiyparos— Gatipaow: P, fol. 985°; V, fol. 53°; Gord, p. 680. 23-24 dxd — peréBy affert Paraphrasis (p. 669).

A® J819 (p. 415, 19-22): ...quando eas uerbis nequeat explicare, ut aspectae . Mmiseriae facillus moueant misserantis affectum.

PSALM 80 1107 apart from the other wild pigs, it causes even more severe damage, such beasts being strong and particularly wild, resembling even wolves, since by being isolated and living on their own they go to even further limits of harm. Hence his reference to a solitary animal: just like a wild pig on its own that keeps apart from other ones, so he ravaged us, not only taking fruit, but often damaging the crops themselves as well.

O God of hosts, turn back (v. 14). When mentioning the troubles inflicted, he also inevitably supplies this refrain: Accordingly, powerful one, reverse our fortunes. Look down from heaven and see: take notice of our situation from heaven. And have regard for this vine. He said this with particular feeling and pity. Having given sufficient indication above to its devastation and the extent of its devastation, he proceeded to say appropriately as well Have regard for this vine, positively and with feeling. So he is saying, You, the dresser of this vine, consider its devastation and destruction—as though words were not sufficient without sight of it as well. Mature that which your right hand planted (v. 15): with your attention bind up, support, and sustain it, since dressing it is your duty (effectively saying planted for effect). And on a son of man, whom you confirmed for yourself. He moved from the example to the person: what was true of him | he said by employing the vine as an

1108 THEODORVS MOPSVESTENVS japadetypatos éheyev wept tis aumwéAov, Tatra cis abroy wahkw émdyet kad@s. “"Qorep ovv kai dvw eimav ext thy woocexyxhy to dobhov cov Kai Poprsts Wks perpAOev eri TO aapdderyya, os wepl dumwédov éywv Kal Ta axdAovOa, ovtws waAw aid Tod wapadetypatros dvatpéye vibv 2vOoamou, iva ely nuas, amd Tov éviKod Tov hadbv A€yov, — ws OTav Aéyn TO 5 Katenarncéy pe tvPownos ov aepi évds Aéyet, GAG epi wodA@v. ‘Arodédwxev pévtot avt@ TO ixiBrebov, iva 7 Kal éwiBrebov &% obpavod dai thy

gnchov t20vav. foiav, capés alto rowv éraye’ wat ent zov vibvy tod avOpmmou, av éxpxtalwans seautg, rouréatrw nuas. [pdayes juiv pnow, oUs autos auveoTyow, Kai isyupois Tous oixelous woAAdKis dwépyvas Bad- 10

pact. 174, “Eprenmupuspévn mupi wat averxapuévn. Td dumenupiopévn bs apds

TO naTaptiaa auThy Eye THY axodovbiav, iva i Kai navdoticar abthy Av éputeusey 4 detit cov eumenupiopevyv év nual uxt dvecxapuevyv, — Tov-

téott Ipooyes th autédw, Orws wupt te OepOapta Kai xatéoxanta’ 15 TavTa yap vwéuewev 4 weds wapa toi ‘Avtidyou. Td dé txt vibv 2vOeemou, Gv Exoutaiwmaag asaut@ did pécov, waomep ov Kai éTepa ToAAd Ota TO PETPOV, Ono Kai Capes wotwv Gti woTé Aéyer THV ayTeEXoy.

17>, “And emitiuncems so moocamov cou &modotvra. ‘AAX’ ei pdvov

emitTyinoys, awavtes of tooaita nas C.abévres awoXobvrat. saa 18-198, TevyOyrea A yelp cov éx avSox delves cou xat emt uldv avOpdmou Gv éxpxtaiwans ceautg, zxt 00 uh amosrGusy and cov. TO cKoAtdv ev 2-3 v. 5b-6a G6 ps. LV, 2 897-8 v, 1Bb-c,

2 aowep ovv kai avw] @owep ovx ave PV. = S8aadv om. Cord éxi om. Cord 9-11 axpdoyes —~ Baipaow affert Paraphrasis (p. 670). 178, To éwrerupiopévy— dpredov: P, fol. 986; V, fol. 53°; ef. Paraphrasis (p. 670): Totro tiv axodovGiav Eyer xpos 1d narvigtica: aitiv, rouréort [Hpéoyes +7 auréA@. Ta 68 éxi tov viav vo3 &vOoainsy dia pécou Kerra.

17>, "AAXN’ ef pévey — dwododvra: V, fol. 285; P, fol. 58%; Paraphrasis (p. 670) 18-198, Td ocxodidv — yryoupevor: P, fol. 286; V, fol. 53°.

A® 3-5 (p. 415, 27-416, 1): Populum adoptatum; quam uiniam supra dixisset aperuit. 9-11 (p. 416, 2-3): Populum scilicet eundemque filium diuinis miraculis sepe firmatum. 14-17 (p. 416, 4-8): Quae hostili arete non solum con-

ruit, sed etiam igni est emisa flammisque consumpta; haee autem utraque ciuitati sub rege Antiocho peruenerunt. 1s” (p. 416, 10-12): ...tamen subficere illis ad perditionem uel hoc solum potest, si eos tantum uultu indignantis aspicias,

PSALM 80 1109 example. He nicely goes on to apply the same things to him again. Thus, just as he also above had said with your servants prayer and you will feed us, and then turned to the example by speaking of the vine and so on, so in turn he leaves the example and retraces his steps to a son of man—that 1s, us, referring to the people in the singular. Thus, when he says, “People have trampled on me,” he is referring not to one person but to many individuals. Moreover, it was to him he directed the words Look down, as if to say, Look down from heaven on this vine. To make clear what it is like, he proceeds to say And on a son of man, whom you confirmed for yourself—that is, us. Attend to us, he is saying, whom you personally formed, and often by marvels you made your own strong.

Put to the torch and dug up (v. 16). The phrase put to the torch has a logical connection with mature it, as if to say, And mature what your right hand planted, put to the torch as it was and dug up—that is, Take note of the vine, how it has been destroyed by fire and razed to the ground (a fate that the city met at the hands of Antiochus). The phrase on a son of man, whom you confirmed for yourself comes in the middle on account of the meter, as in many other cases, also making clear that he is referring to the vine. They will perish at the rebuke of your countenance: if you simply rebuke them, everyone bearing this attitude toward us will perish. Let your hand be on the man at your right, and on a son of man, whom you confirmed for yourself. May we not depart from you (vv. 17-18). The confusion in | the structure comes

1. Ps 56:1.

1110 THEODORVS MOPSVESTENVS boa ino THS -yeyév Crewy Emewy Aet tr thnppacve: amo THSéppyveias Eppyvetas yeyevyta. yapyap yeipayeis Kadet Tthv évepryetav, defiav de tHv Bonfeav, toito Aéyer ‘H évépyeta cot mynow, 7 eis Bonfeav — avti tot aity cov n Bonbea — yevécOw cis huas Tovs cous kai urd cou detyOévras dei peydadous, iva 7 4 axodovbia Verqhite 4 zsto

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mapa vou de&tav te kai PravOpertav Gytoivtes, avti tot 2é Oedv kai Bonfov iyotpevot.

10 19>, Zowseg hyds, nat to dvoy.e cov emmarecousba. Awd yap vexpdTYTOS Kal Kwouvev eis Guy Kai THY Tapa Gov TweTHplav KaTacTUvTEs, Eikd~

tws we Oede yrwpicoper.

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GMmov Gov, xat Galyscouela. Kad@s rd alto kai Tédos ExomouTO TOU Wad-

15 pot. Adrés ovv pyot tii cavtot Bonbeia kai éxupaveia repiowoa nas. % ef. supra p. 513, 14-15.

3-8 avril rot — Cyrotvres affert Paraphrasis (p. 670). 195, “Aro yap — yvwpiconev: P, fol. 286; V, fol. 53%: Paraphrasis (p. 670). 20. Kadds — npds: P, fol. 986; V, fol. 54; Vat. 1422, fol. 148° (anon.); Para-

phrasis (p. 670). 15 wepicwoor PY.

Ae 1-6 (p. 416, 13-90): Pro Contingat adiutorium operis tui; manum siquidem pro opere, dexteram pro auxilio ponit. Hoe ait: Operatio adiutori tui, id est auxilium tuum, adsit etiam nune nobis, qui tui sumus, quos magnos uideri semper tuo fauore fecisli. 14-15 (p. 416, 29-30): ...et titulo carminis - quoque fine respondet.

PSALM 80 {111 from the translation: since by hand he refers to activity, and by right to help, it means, Let your activity aimed at giving help—that is, your help itself—be directed to us, who are your own and who thanks to you are ever shown to be great. This results in the following order: Let your hand on your right be on the man and on a son of man, whom you confirmed for yourself, and may we not depart from you and from the right hand of your mercy. If, in fact, we attain this, we shall not part from your knowledge, abiding instead ever at your right hand and seeking lovingkindness—in other words, believing you to be God and helper. You will make us live, and we shall call on your name: being restored from a state of death and danger to one of life and salvation from you, we shall duly acknowledge you to be God. Lord, God of hosts, turn us back; let your face shine, and we shall be saved (v. 19). He did well to make the same

, verse the ending of the psalm. So he is saying, Save us yourself by your help and your appearing. |

1112 THEODORVS MOPSVESTENVS PSALMVS LXXX Tiv awo BaBvdavos émdvocov tot Aaoi rpoayopevwv, emi evyapic~ Tiav dmavtas 6 paxapios Aavid dia toice mpotpémetai Tov Wadpod. 2%, “Ayaddaobe TH O26 tH BonhG Avdv. EdppaiverOe pyow éni Th

trap avtot Boneta, tov wap’ adtod pynpovetovtes del Kade. 5 2b, "Adakegars 70 Os@ ‘Taxe$. Kai peta tis olketas EvpPOTUVYS AUTO TOUS WpoonKovtTas Uvuvous éemwikiovs dmwodwWote. To O€ “AdkaAehate ovvy-

Gas emi virys.

32, AdBete Yarpyov uxt dors thuravov. “Oreo eOos éoriv dypt Tis depo TO Tas pev woas yiverOu wap’ étépwv, étépous Cé y év dpyavots 7 10 ev avAois 4 €v tTiow érépois Tas meas héyew, Tov’TO Hv Kai TéTe. ‘'O yap

paxapios Aavid ti tot [lvevpatos ydprtt trois Yadpovs eipyaletd te Kai éreyev ETepot 0€ Noav ol wepi Ta’Ta émtTyOetot Kai Ctapdpols Tois épydvos, Kapa te Kai avaAg, KupBddros Te Kal TupTavols Kai Tols ToLtovTorS Tas moas avaxpovopevor. Qs otv moos éxetvous @yot AXBz7: tov Uziusy, 15 TOUTEGTIV THY MON, Kai COTE Tap’ EavTev Ta bpyava’ O wih éyere AaBdvTes, Ta Tap éavT@v COTE THY Gpydvey THY ypijow.

35, Warryoioy tsonvoy peta uacas. Kady yap myow 4 won Kal TepTvy, OTav Ola TOV Opyaven Kat THs Toudas Kal TOV Clapdpwv pvOueV pehova TOls akovovet THY HOOVYY TapeyeTa. LUppayos TO YZATHOLOY TEepTVdY aDPav 2

yoeiav éye, avti trot Kady y mwvoy Kai HOeta 4 ToLtadrn. Argumentum Thy ard BafuXdivos —~ yadpot: P, fol. 286°: V, fol. 54; Cord, p. 691; cf. L (p. 685, 8-11). 24, Cuppaiverbe — carav: P, fol. Q86v: V, fol. 54: Vat. 1422, fol. 148% sub nomine Hesycnu; Paraphrasis (p. 635). 2>. Kat pera «viens: P. fol. 286°: V, fol. 54 3°. “Owep Bos — ypyow: P, fol. 286%; V, fol. 54; Cord, p. 699. 14 re 2° loco om, PV. 3%, Katy — rowdry: P, fol. 286%; V, fol. 538: Cord, p. 692.

At Argumentum ps. LXXX (p. 416, 32-417, 2): Reditum populi de Babilone praedicens heatus Dauid in boc psalmo, omnes ad gratiarum actiones prouocat.

Gf. Pseupo-Bepa (919). 28 (p. 417, 6-8): Laetis animis agite beneficiorum memores, [3. 16-17 (p. 417, 14-17): Carmen hoe meo labore conpossitum, diuersis musicorum organis personate,

PSALM 81 1113 PSALM 81

In foretelling the people’s return from Babylon, blessed David in this psalm urges everyone to thanksgiving. Rejoice in God our help (v. 1): be glad of help from him, ever mindful of the good things from him. Shout aloud to

the God of Jacob: and with joy of your own render to him the due triumphal hymns (to shout aloud being customary in the case of victory). Take up a psalm, and beat a drum (v. 2). As is the custom to this day, songs were

sung by some people; others sang songs to the accompaniment of instruments such as flutes and other kinds. This happened at that time also: blessed

David, remember, under the influence of the Spirit’s grace, composed and recited psalms,’ and there were other people occupied with this, also striking up songs on a range of instruments, including lyre and flute, cymbals and drums, and the like. So it is to those he says Take up a psalm—that 1s, a song—and play the instruments yourselves; take up what is not your own work, and contribute on your part the playing of the instruments. A pleasing harp with a lyre: a song is lovely and pleasing when it provides greater pleasure to the listeners to the accompaniment of instruments and a variety and range of beats. For a pleasing harp Symmachus says “a sweet air’ —in other words, a lovely tune of such sweetness. |

1. Cf. 1 Sam 16:18—23.

1114 THEODORVS MOPSVESTENVS

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74, "Anéornosy and Xocewy tov varov aurot. Apaswv Aéyer trav Bao-

Taypdtov, awd Tol aiperv, — iva eity Toi andod Kai tis wiw6eias 4. ’ExBoare —~ dpydvev: P, fol. 286"; V, fol. 54°; Paraphrasis (p. 685). 4 yrdaAere Par.

5, Mera -- det: P, fol. 986%; V, fol. BI%; Paraphrasis (p. 685). i pndéy]

avdapnas 1492 ovdéev Par. ,

>, Ateuapriparo — éBero: P, fol. 987 et V, fol. 54y (anon.); Vat. 1422, fol. 149

(anun.); Paraphrasis (p. 686). 10 gvrerkapévou PV 11 aire] airov 1492 Par. 6°. Tore — mpdocraypa: P, fol. 987; V, fol. 54°; Gord, p. 603-694. = 15 urép]

wre PV {7 atrovs Cord.

74, "Ancewy — yrculdpwoev: P, fol. 287; V, fol. 54%. Hadem fere praebet Crnit-

Lus Auex. (P. G., LXIX, 1904 3B): ef. Paraphrasis (p. 686).

Ae 4 (p. 417, 18-21); Canite initio mensis tubae; tubis quogue, quibus initia mensium et omnia festa celebratis, in hac gratiarum actione utemini. 5-6 (p. 417, 94-9.5):... Deo non leuiter imperatum est. 68» (p. 417, 95-31): Cum educeren-

tur patres ex Aegipto, in memoriam liberationis suae lis sub quadam contestalione inpraesa est... ul redemtionis suae memores esse.t adtestatione constrinxit. 6¢ (p. 418, 3-7): Tune, inquit, eis haee praecepta data sunt, quando diuinae uocis auditores, quae numquam ante eis insonaueral, facti sunt, ut dignitate conlogui quod praecipiebatur memoriae eorum tenacius inhereret. 78 (p. 418, 8-1): Honera appellata sunt ea quae in fingendis lateribus conuechebant; liberauit ergo eos a labore grauium operum uel Aegiplia seruitute.

PSALM 81 1115 Blow a trumpet on a new moon, on your special festival day (v. 3): give vent also on the trumpets on the new moons—for they considered the new

moon a festival—and also on every special festival. He means, As often as you assemble, sing praise to God on every instrument. Because it is a command for Israel, a judgment for the God of Jacob (v. 4): with careful judgment and discretion God ordered our people to do this so that nothing should be left undone. He made it a testimony in Joseph when he went out from the land of Egypt (v. 5): he adjured him when he led him out of Egypt, bidding him do this in return for their liberation—hence, He made it—that is, the direction; as if to say, He gave this direction by way of adjuring him. He heard a tongue that he did not know: at that time he was accorded great favors on receiving this command, hearing a divine voice, which he previously had never heard,’ the result being that in response to this also he had to carry out the command with zeal, since God personally had vouchsafed to give the command in his own voice. He relieved his back of burdens (v. 6). He means “loads” by burdens, from the verb “to carry burdens,” as if to say, | He freed him from the slavery of making bricks, and saved his back

2. Cf. Exod 4.

1116 THEODORVS MOPSVESTENVS annddagev aitdév pyow éxetvys tijs OovAetas, cal Tob dépew Bapéa Bactaypatra tov vertov nArevOdpwoev.

7, Ab yetpss abtod év tH xopivw édobrevsav. KarerpiBy yap puKpod, Kat katedaravnOy tas yeipas év ti Tob Kodivou dovAelg. Td abTd déywv.

Tore otv dyow, Omnvixa rovtev abtots daadAdEas éEnyaye tys Atjun- 5 TOU, TOTE AUT@ TovTO TO TpdaTayna Oédwxev. Ti eiav awpds aro;

Sa-b, “Ev Orthe. éwexxdéow 8 “x spoucapny se, emhxousd gov tv a70-

xetpm xararyiSos. Toi Oeoii Aéyee rovs Adyous, ols téTe mpds adrous eltrev ev tH dpe TH Lwa SPOeis avrois, kai eimav Ot’ éavtov Sti ‘Avyyaydv

oe €€ Aiyvrtou, Ouryayov tHv Oadaccav, éué yrdpile tov Secwdtyv Kal 10

woutyy, Tis tev eidwdkov Oepareias dpiataco. Totto obv abrois trop pynoKet. Elev ovv 6 Qeds tote mpds tov dadv ‘Ev tH Oiver THs SovAEias gov OvTos gou HKovoa, Kai amydda€d oe wpds tH ‘EpvOpd Padrdooy yevdHevov kal Tepl Tis cwrnptas Kwduvevovta. ‘Ev vepéeAn dpOeis yeovcd cov kal diehov thv Oddacoav axyddaka tev éexxemevov Oavdrov. Ev &nonpbow 15 obv uataryides elmrev tiv vepeAnv, ev 9} wameEp ciroKeKpuupévos abrois C1e~

A€yeTo, ws Tis vepéAys Kai dvéyous wéurew GpPodpordrous diaw éyovans Kat OUTwW Tas KaTatyloas dwoTeAovons.

8°, "Edoxipack oe int SSarog avridoyias. Toi muxpod déyet Tod év Méppa, dre éhowWopyOycav 7G Muiiog. “ANG cai pera toiré pnot cov 2% THY OoKYY THS atiotias wapac youévou, éyw Kai ovTw Td Dowp petaBadrov

yonowov viv éronoa té tordv. Ti obv bxrép TovTwr; 8 ss. ef. Ex. XX 15-16 ef. Ex. XTX, 16 19-90 ef. Ex. XV, 23-46.

7), KarerpiBy — xpos atrov: P, fol. 987; V, fol. 54y, 8“b. Tot Oeot — droredotaons: P, fol. 287; V, fol. 54-55; Cord, p. 604. 9 od’

auroi PV 17 xat om. Cord.

8°. Tot mrixpot —~ rovrev: P, fol. 7: V, fol. 55. 2)-33 'A\Aa — wordy affert

Paraphrasis (p. 683). 20 @dAd pi cai Par. Ae 3-4 (p. 418, 12-15): In collectione palearum ac luti subiectione, non solum dorsa terebantur portantium, sed et manus jugi opere fatiscehant. —_—84-» (p, 448,

16-31): Eductis ex Aegipto quid mandatum sit replicat, et ex persona Dei formatur oratio, qua enumerantur praestita et beneficiorum commendatur memoria, in eum sensum quod apud Sinam usum esse redemtorem Moyses refert. Aliter, cum et tribulatio seruitutis urgeret, clamori tuo aurem meam festinus admoui...Gum inter Aegyptios in terra persequentes et mare robrum conelusus formidares exitium, in nubibus, quarum conpraesu tempestas gignitur, tectus ergo nube et absconditus loquebar tecum et pugnabam pro te. 19-20 (p. 419, 1-4): Aquam contradictionis dicit aquam Mirrae, cuius amaritudine offensi male dixerunt Moysi in iniuriam Dei.

PSALM 81 1117 from carrying heavy loads. His hands served in the basket: he was almost crushed and his hands worn out from the slavery of the baskets (the meaning being the same). So he is saying, At the time when he freed them from that and led them out of Egypt, then it was that he gave him this command. What did he say to him?? Jn tribulation you called upon me, and I rescued you; I hearkened to you in a tempest secret place (v. 7). He refers to God’s words that he spoke to them on Mount Sinai at the time when he appeared to them, saying of himself, I led you up from Egypt; I led you through the sea; I made myself known as master and creator; I removed you from the worship of the idols. He is reminding them of this, therefore. So God at that time said to the people, When you were in fribulation I heard you, and I rescued you

when you were near the Red Sea with your life in danger. Appearing in a cloud, I heard you, and by parting the sea I freed you from impending death (by a tempest’ secret place thus referring to the cloud, in which as though concealed he spoke to them, as though the cloud was able also to dispatch strong winds and thus cause tempests). I tested you at the water of contradiction. He refers to the bitter water at Marah, when they abused Moses. Even despite this, he is saying, when you gave proof of unbelief, I thus changed the water and made it good for drinking.* So what is the response to this? | Listen, my people, and I shall take you

3. This question is prompted by a difference in pronouns between Greek and Hebrew in vv. 5b—6, resulting in God only now speaking in the LXx version. 4. Cf. Exod 15:23—25.

1118 THEODORVS MOPSVESTENVS 93, “Axousoy, Aad¢ vou, Xa Siap.ap rucotimat cot. Ovxoty axove tov dot

wou, Kai péuvyco wv Ey. 9-10, ‘Iopand, é&y anobang pov, ox Borat Ev cor Ged; mpdcoxrtos, 0008 mposxuvycers eG addoT—iw. Eavirep Eyew EBeAns epi eye, Kai Ths épijs

, cas . ¥ Ed $%Ag

ww omOepameias x o%xai tov $ wap’ $ om # Riad SF 5 éxmedctoOa éuot arodavev ayabev, — édaBes yap ov jTwapéyew dvvapat THY Wetpav, — py pot KaLvOUS Kal éELOaKTOUS

Geous, tous dvOpwtivas émivoias wofév yOés kai onpepov éreoayevras,

3¥

eweleagys.

whEya B.Syapydcius rh.Kopios © ' a 6koOed0g due af ine mpd, cm 114>, cou,me 6 avayayav oe Pe &x pals yg Alyun10 tov. Aci yap oe deomdtyy yyetoOa eué tov amwadAdEavta ae tis dovAetas, ap wav édaBes Eyovra rHv wetpav.

¥ eyo ® op if % om

11°, Wiavuvey ro otéu.n cov zai mAnpOsTw adTd. OU yap povov btt OéduKa

Aéyw, ara kai docew briayvoipat’ Kav yap avoigys cov Tb oTdpa, TOTOU~

Tov avTd TAypwow ayabav, dcwv av déyecOa dvvn, — avTi tod Aayry 15 got wapéfw tev ayabev tHv wepiovoiav avirep a’tos py eurodwv ‘ytyvn.

ee # om ¥ ns & e % $ & % % & % #

124, Kai ox fxousev 6 Aadg pov THs pwvis pov. AAAa tovTwv ovK eppovTioev TOV PN"aTwv.

12>, Kai “fopxy 05 moosécyev por. “EAarrov od pov Tis yveoews EppovTicev, $8, Ovdxoty — Adyw: P, fol. A87"3 V, fol. 55.

95-10. "Cavrep — éwewrafys: P, fol. 987°; V, fol. 55; Cord, p. 694-095. 4 dav-

xep pynow Cord 6G wevous PV 7 vous| «at tais Cord 8 éreaatys Cord. Lieb, Ac? yap — weipav: P, Tol. 287%; V, fol. 55%; Vat. 1439, fol. 149 (anon.);

Paraphrasis (p. 687). {1 dovdheias des. Par. .

ile. Ob yap pdvoey -—- yiyvy: P, fol. 97"; V, fol. 55%; Vat. 142%, fol. 149 (anon.);

Paraphrasis (p. 687). 12 dédwrev 1493 15 ying Par. [25, "A\Aa — pyndrev: P, fol. 987"; V, fol. 5By. 12>, “€rarroy — épodvriaev: P, fol. 987"; V, fol. 5dv.

Ae 9-10 (p. 419, 5-13): Pro his omnibus nihil reposco praeter notitiam mei detestationemyue idulorum... si dedigneris eapul taum diis alienis ac recentibus inclinare, quibus formam et aetatem artes et manus hominum contullerunt. 119°) (p, 419, 14-17): Rerum testimonio te oportet illum uere Deum credere, quia

te seruitutis iniuria uindieauit. 1i¢ (p. 419, 18-25): Non solum te agnitione mei prae caeteris beneficiis, sed etiam futurorum promisione conuenit obligart; tanlis enim bonis os tuum inpleam, quantum potest capacitas eius expleri, —

id est usum tibi omnium rerum, si tamen ipse tuis meritis non resistas, ad omnem copiam ministrabo. 12 (p. 419, 97-99): Non grandem curam adhibuit, ut perfecte ad meam notitiam peruiniret.

PSALM 81 1119 to task (v. 8): so now listen, and take note of what I say. Jsrael, if you listen to me, there will be no novel god among you, nor will you adore a foreign god (vv. 8-9): If you are prepared to adopt this attitude toward me, to devote

yourselves to worship of me and to receive good things from me, having experience of what I can provide, do not introduce any new and exotic gods, thought up by human beings on one day or another. J am the Lord your God, who brought you up from the land of Egypt (v. 10): you must believe me to be the Lord who freed you from slavery, from the things you experienced. Open wide your mouth, and I shall fill it: | am not only saying that I have given you things, but I also promise to give you them in the future; if you open your mouth, I shall fill it with as many good things as you can receive—in other words, I shall provide you with a generous supply of good things if you for your part prove to be no obstacle. My people did not listen to my voice (v. 11): but they did not heed my

words. Israel did not heed me: they cared less for knowledge of me. | He

1120 THEODORVS MOPSVESTENVS 13. Kat tfuntoredx xitobg uxta td emivydcbuata tHv xapdidy adray, mopevsovrar éy tot; émrndebuxcw abt, Luupayos capéarepov “Agixx ouv “uTou: TH xpecusig THs AL Qdi2E eoety bdeds rats Sours; auréy. Tavryv adrois thy tytwptav éemyyayov Bovdonévors ovK épO@s Gv’ 2o%xx, oudeniav avrov émrinédeiav 1omoduevos Tou oiTro, woTE KaTa THY OiKElav 5

yvonvy aravta wpoatrew* thy Cyptav, don tis éatw, éyvwcav edxodws. Kai yap Kat wpds TO yelpov eidov, Kai Tov Blov éxyov deepPOappévov, Kai Tous

Kaptous tovrwy ékapov tHv Te aiypadwotav kai ta éxetOev xaxd. Aédexrat wévrot Kavtav@a, ws wohAakts nulv eipyta, OTL 4 yoapyn thy Guy yooncw

avti wodypatos réye. 1d yap xv7%2% €Eawéoretr\ Ev Elev, dep cuve~ 10 ywpnoev avrous waGeiv Te Kai Kata THv oixelav yrouyv adrovs auapraver,

ravta ws toi Qeoi awooreiAavtos éx’ atrovs Kai woujoavTos eimwv. 14-15. Et 6 dads wou Axoucdy wov, ‘Iopank tats dots wou el exopedfn, év tO wndevi dv toby ty Pood, abt&v eraneivaca, xal éexl tobs OAiBovras autos eméBahov av thy yetp% uou. Ei dé now éueuvnvTo tev éuav pyud- 45 Tov ermpedAnGevres wv woocéraga, ovo’ av éxabov tatta’ Kai yap o@adpa padiws tous éy8povs avtav eTywpnoduny, kai tweptéBadov av avrous evKdAWS peyiaros Kaxois wote ovo av émrabdv tt Cewov. Tatra dé AaBwv 6

mpopytns ard tis tote povys tod Oeot xai ta axodovba eiwev, woavel Bovanety xai viv ypyoacba pwvi, appoadvtwv aite tov &EKs, — Ota wavT@v tovTous waWevwov OTt evepyetnGévres kai vouov OeEdpevot apa tott Oeot, ei pév Umyxovoav, éwabov av ovdev" ewan dé EXaTTOV édpdvTICaY TOV WpooTaypatov, dvyKéoToOIs WeplewEeTov KaKOts, — TWaidEevwv

aurous pvdEacbat tO tots alrois wepimeceiv é&ys, py Ta abra mwadw wabetv. Td 6é kata tiv axodkovilav dro rev eipnnévwv apa tot OQeot a5

Aeyoueva, }

kai ta é€ys eiwetv aw avrot ws av dppdew atito duvapeva, pehoves EVTPETOVTOS Iv TOUS aKoovras, bow Kai ex TOU Qeot éeyecBat SoH ta 9 of. p. 301, 10-11.

13. Lippayos — cirav: P, fol. 887%; V, fol. 55%; Cord, p. 695-696. 11 re xai]

ve PV 12 rairal roire PY.

14.15. €i dé éuéuvyvro-—- ra Aeyoueva: P, fol. 288; V, fol. 55°-56; Cord. p. 696.

ib dyowom. PV 16 ote” av] of6& PV 1 rotreov wadeder Gord 22 éwei dé PV 93 wadeter Gord = 94 wat ay Cord = -25_ wabetv des. Cord.

Ae 4-6 (p. 419, 30-32): Neglegentes me ipse quoque deseruil; hane iniquitatis pro pecvatis poenam intuli, ut uolentes prage uiuere desererem (dissererem ms). 22-28 (p. 419, 34-490, 5): Si uel paruisset praeceplis uel credi¢didsset promisis, inlaborata fuissel aduersus omnes hostes mea pro plebe difensio; quod ergo diserti sunt, meritis suis, non meis debebunt inputare iudiciis. Tenor iste docendi consequentissime ad causam psalmi et ad praesentes auditores refferri potest.

PSALM 8] 112] dismissed them in keeping with the concerns of their hearts; they will travel in the way of their concerns (v. 12). Symmachus says more clearly, “So I sent them off in the desire of their heart to journey by their own plans.” I imposed this punishment on them when they preferred not to live uprightly; “I dismissed them,” taking no further care of them, leaving them to do everything by their own choice. They soon found out the extent of their loss: they went from bad to worse; they led a corrupt life, and as fruit of this they suffered captivity and the troubles stemming from it. It emerges here, too, of course, as we have often said, that Scripture mentions the permission in place of the event: He dismissed’ means “T sent,” the sense being that what I allowed

them to suffer and to sin by their own choice, this was what God sent on them and caused.

If my people had listened to me, if Israel had traveled in my ways, I would have brought their foes down to nothing, and laid my hands on those afflicting them (vv. 13-14): if they had attentively recalled the commands I gave them, they would not have suffered this; I would easily have severely punished their foes, and without difficulty invested them with the worst troubles, the result being that they would not have suffered any dire plight. Now, the author took this from God’s utterance at that time and spoke in keeping with it, as if wanting to apply it to the present, since the sequel fitted it. His purpose was in everything to teach them that as beneficiaries and recipients of the law from God, they would have suffered nothing if they had obeyed; but since they had little interest in the commands, they fell foul of intolerable troubles, the purpose being to teach them to avoid falling foul of the same ones in future lest they have the same experience again. Now, in keeping with the thought of what was said by God, the expression of the following verses can also be attributed to him, more earnestly urging the listeners the more the words seem to come from God. | The Lords

5. As does Aquila, the Antiochene text seems to read the verb in the third person (pace Devreesse).

1122 THEODORVS MOPSVESTENVS 16%. Of &yQpot Kuptov épedcavto 2b76. Aéye: Aorrdv Kai tis érravddov TO péyeos, woods THY apyny Kai TO WPOOtMOV xe KEYnevos, iva Ely 2x OOTEP

év péow 4 tapaiveots. “Opoov 6€ éort td évraiba deyspevov tT] ev TE Ee’ Wadue, TG “Ev tO wAKGer vic Suvdpeds cou Yetcovrat ce of #7 4poi

5 cov. Yarep tovtav obv gyow evyapioreiv jpiv wapaxeAevopat, Gt. peta TOGAUTHY ayvepocuvYyY oUTwW HeydAns TeTUYNKAaTE Tis Tapa Tov Ocod yapr-

TOS, @S Kai ToAXoUs tTév évavTiow KaranwhayévTas thy epi nyas TinHv

uToxpivacGat, yrevdopnévovs tou ddypatos tiv Kowwviav. Ev aire oé Te wpoepnnévw wade cai 4 awddekEs nulv wapaxerrat.

10 16>, Kai gota. 6 xaos abrév sig tov aldvx. AAA’ ovdév avtrois ddedos ex THS UTOKpioEws EoTat’ "evel yap avTOUs 6 THs Twwpias Kaipds, Ov ob Wpds

Bpayt aAX’ eis td Omvexés d€Eovrau.

174, Kai ébaprsey aitodg éx oréarog mupot. AAA’ éxetva pév eis toUs évavtious €otal, Tous O& oixetous WANpwUeEt FOAM Is THS aWO THY yevvnucTON

15 evOyvias’ mvpod yap Aéyet toi atrov, otéas Oé mupoili thy edOnviav atrou KaAet.

17>, Kat 4 métpag usar éyootacey autous. Kai dd yaderav cal oxAnpov wpayparev eis 1roAAnv atrovs dveow kai noovnvy KataoTHo el. 4.9 Pa. UAV, 30 (ef. p. 491-499).

16°, Aéye: — wapawerra:: P, fol. 988; V, fol. 56. 2 lacunas statui 2-9 spotov

— napdxerra: affert Cord, p. 696. 42° PV adn rH] Yokes Cord 8 ro

om. Cord.

16>. ’AAX’ oddév — déEovrac: P, fol. 288; V, fol. 56, 19%, “AMX” éxciva — cadet: P, fol. 288; V, fol. 56; Vat. 1499, fol. 149%: Para-

phrasis (p. 688). 13 dA’ om. 1492 14 ris om. Par. 15 eifyvias des. Par. 19>. Kai ard — xaragrrice:: P, fol. 988; V, fol. 56; Paraphrasis (p. 688).

Ae 5-12 (p. 420, 7-12): Nihil, inquam, hostibus uestris proderit simulatio; qui stupore felicitatis uestrae, non fidei puritate ad consortium uestri cultus accedunt; manet illos poena debita, quam non breui sed longuo tempore sustinebunt, 14-16 (p. 490, 14-15): laetissima frugum ubertate satiabit.

PSALM 81 1123 foes were false to him (v. 15). He now mentions also the greatness of the return, using ... words similar to the beginning and the introduction, as if to say, ... the exhortation in the middle. What is said here resembles the verse in Psalm 66, “In the might of your power your foes will speak falsely of you.’” So he is saying, I bid you give thanks for this, that despite your awful ingratitude you have received such gifts from God that even large numbers of the adversaries are astonished and pretend to have respect for you, falsely claiming to share your beliefs. In that aforementioned psalm also the proof is available to us. Their time will be forever: they will gain nothing from their pretense; the moment of retribution awaits them, and they will endure it not for a short time but forever. He fed them with the pick of the crop (v. 16): while this will be the fate of the adversaries, he will fill his own with a prosperous yield (referring by crop to grain, and calling its abundance pick of the crop). And satisfied them with honey from the rock: he will bring them from harsh and difficult events to deep relief and satisfaction.’

6. Ps 66:3. 7. Unfortunately, beyond this point Devreesse has to admit, “I found nothing preserved that could be, with complete certainty, attributed to Theodore of Mopsuestia” (Le commentaire, Xxx). His coverage of this half of the Psalter, however, has allowed us to become well acquainted with The Interpreter’s style of commentary.

BLANK PAGE

SELECT BIBLIOGRAPHY

Bardy, Gustave. “Interprétation chez les péres.” DBSup 4:569-91.

Barthélemy, Dominic. Les devanciers d’Aquila. VTSup 10. Leiden: Brill, 1963.

Bouyer, Louis. The Spirituality of the New Testament and the Fathers. Translated by Mary Perkins Ryan. London: Burns & Oates, 1963. Brock, Sebastian P. “Bibeliibersetzungen I,2.” TRE 6:166—67. Bruns, Peter. “Theodor von Mopsuestia.” TRE 33:240-46. Crouzel, Henri. Origen. Translated by A. S. Worrall. San Francisco: Harper & Row, 1989. Dahood, Mitchell. Psalms. 3 vols. AB 16—17a. Garden City, N.Y.: Doubleday, 1965-1970. Devreesse, Robert. Essai sur Théodore de Mopsueste. ST 141. Vatican City: Biblioteca Apostolica Vaticana, 1948. ————., ed. Le commentaire de Théodore de Mopsueste sur les Psaumes (ILXXX). ST 93. Vatican City: Biblioteca Apostolica Vaticana, 1939. Dibelius, Martin. “Zur Formgeschichte des Neuen Testaments (auBerhalb der Evangelien).” TRu NS 3 (1931): 209-42. Drewery, Benjamin, “Antiochien.” TRE 3:103-13. Ebedjesus. Catalogue des livres ecclésiastiques syriens. Pages 30-35 in vol. 3 of Bibliotheca orientalis Clementino-Vaticana. Edited by G. S. Assemani. Rome: Sacrae Congregationis de Propaganda Fide, 1926. Fernandez Marcos, Natalio. The Septuagint in Context: Introduction to the Greek Version of the Bible. Translated by Wilfred G. E. Watson. Leiden: Brill, 2000. ———. “Some Reflections on the Antiochian Text of the Septuagint.” Pages 219-29 in Studien zur Septuaginta: Robert Hanhart zu Ehren aus Anlaf seines 65. Geburtstages. Edited by Detlef Fraenkel, Udo Quast, and John William Wevers. MSU 20. Gottingen: Vandenhoeck & Ruprecht, 1990. Fitzmyer, Joseph A. “The Letter to the Romans.” NJBC, 830-68.

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1126 THEODORE OF MOPSUESTIA Greer, Rowan A. Theodore of Mopsuestia, Exegete and Theologian. London: Faith Press, 1961.

Henry, René, ed. and trans. Photius: Bibliothéque. 9 vols. Paris: Belles Lettres, 1959-91. Hill, Robert C. “Chrysostom’s Terminology for the Inspired Word.” EstBib 41 (1983): 367-73. ———. “His Master’s Voice: Theodore of Mopsuestia on the Psalms.” HeyJ 44 (2004): 40-53. ———.. “Orientale Lumen: Western Biblical Scholarship’s Unacknowledged Debt.” Pages 157-72 in Orientale Lumen Australasia—Oceania 2000: Proceedings. Edited by Lawrence Cross. Melbourne: Australian Catholic University, 2000. —_——., “A Pelagian Commentator on the Psalms?” /TQ 63 (1998): 263-— 71. —_——. “Psalm 41(42): A Classic Text for Antiochene Spirituality.” TO 68

(2003): 25-33. —_——. “Psalm 45: A locus classicus for Patristic Thinking on Biblical Inspiration.” StPatr 25 (1993): 95-100. ——_—. Reading the Old Testament in Antioch. Bible in Ancient Christianity 5. Leiden: Brill, 2005.

———. “Sartor resartus: Theodore under Review by Theodoret.” Aug 41 (2001): 465-76. —_—. “The Spirituality of Chrysostom’s Commentary on the Psalms.” JECS 5 (1997): 569-79. ——_—. “Theodore of Mopsuestia, Interpreter of the Prophets.” Sacris erudiri 40 (2001): 107-29. ———. “Two Antiochene Commentators on the Psalms.” StPatr 34 (2001):

353-69. —_——, trans. Diodore of Tarsus: Commentary on Psalms 1-51. SBLWGRW 9. Atlanta: Society of Biblical Literature; Leiden: Brill, 2005. ——_—. St. John Chrysostom: Commentary on the Psalms. 2 vols. Brookline, Mass.: Holy Cross Orthodox Press, 1998.

———. St. John Chrysostom: Old Testament Homilies. 3 vols. Brookline, Mass.: Holy Cross Orthodox Press, 2003. ———. Theodore of Mopsuestia: Commentary on the Twelve Prophets. FC 108. Washington, D.C.: Catholic University of America Press, 2004. ———. Theodoret of Cyrus: Commentary on the Psalms. 2 vols. FC 101-102. Washington, D.C.: Catholic University of America Press, 2000-2001.

Jellicoe, Sidney. The Septuagint and Modern Study. Oxford: Clarendon, 1968.

Kahle, Paul E. The Cairo Genizah. 2nd ed. Oxford: Blackwell, 1959.

SELECT BIBLIOGRAPHY 1127 Kalantzis, George. “Duo Filii and the Homo Assumptus in the Christology of Theodore of Mopsuestia.” ETL 78 (2002): 473-93.

——. “Theodore of Mopsuestia’s Commentarius in evangelium Iohannis apostoli: Text and Transmission.” Aug 43 (2003): 473-93. —_——, trans. Theodore of Mopsuestia: Commentary on the Gospel of John. Early Christian Studies. Strathfield NSW: St Pauls, 2004.

Kelly, John N. D. Early Christian Doctrines. 5th ed. New York: Harper & Row, 1978. ———., Golden Mouth: The Story of John Chrysostom—Ascetic, Preacher, Bishop. Ithaca, N.Y.: Cornell University Press, 1995. —_—., Jerome: His Life, Writings, and Controversies. London: Duckworth, 1975.

Klostermann, E., ed. Origenes, Eustathius von Antiochen, und Gregor von Nyssa tiber die Hexe von Endor. KIT 83. Bonn: Marcus & Weber, 1912. Kugel, James L., and Rowan A. Greer. Early Biblical Interpretation. LEC 3. Philadelphia: Westminster, 1986. Leonhard, Clemens. Ishodad of Merw’s Exegesis of the Psalms 119 and 139147: A Study of His Interpretation in the Light of the Syriac Translation of Theodore of Mopsuestia’s Commentary. CSCO 585. Louvain: Peeters, 2001. Mingana, Alphonse, ed. and trans. Commentary of Theodore of Mopsuestia

on the Lord's Prayer and on the Sacraments of Baptism and the Eucharist. Woodbrooke Studies 6. Heffer & Sons, 1933. ———. Commentary of Theodore of Mopsuestia on the Nicene Creed. Woodbrooke Studies 5. Cambridge: Heffer & Sons, 1932.

Nassif, Bradley. “ ‘Spiritual Exegesis’ in the School of Antioch.” Pages 342-77 in New Perspectives in Historical Theology. Edited by Bradley Nassif. Grand Rapids: Eeerdmans, 1996. Norris, Richard A. Manhood and Christ: A Study in the Christology of Theodore of Mopsuestia. Oxford: Clarendon, 1963. Olivier, Jean-Marie, ed. Diodori Tarsensis commentarii in Psalmos. CCSG 6. Turnhout: Brepols, 1980. Pirot, Louis. L’oeuvre exégétique de Théodore de Mopsueste, 350-428 apres J.-C. Rome: Sumptibus Pontificii Instituti Biblici, 1913. Quasten, Johannes. Patrology. 3 vols. Westminster, Md.: Newman, 1950— 1960.

Rahlfs, Alfred, ed. Psalmi cum Odis. Vol. 10 of Septuaginta: Vetus Testamentum graecum. 2nd ed. Géttingen: Vandenhoeck & Ruprecht, 1967. Rondeau, Marie-Joséphe. Les commentaires patristiques du Psautier (IIle—Ve

siécles). 2 vols. OrChrAn 219-220. Rome: Pontifictum Institutum Orientalium Studium, 1982-1985.

1128 THEODORE OF MOPSUESTIA Schaublin, Christoph. “Diodor von Tarsus.” TRE 8:763-67. ———. Untersuchungen zu Methode und Herkunft der antiochenischen Exegese. TBRKA 23. Cologne: Hanstein, 1974. Simonetti, Manlio. Biblical Interpretation in the Early Church: An Historical Introduction to Patristic Exegesis. Translated by John A. Hughes. Edinburgh: Clark, 1994. Sprenger, Hans N., ed. Theodori Mopsuesteni commentarius in XII Prophetas. GO, Biblica et patristica 1. Wiesbaden: Harrassowitz, 1977. Stirnemann, Alfred, and Gerhard Wilflinger, eds. Third Non-official Con-

sultation of Dialogue within the Syriac Tradition. Syriac Dialogue 3. Vienna: Pro Oriente, 1998.

Sullivan, Francis A. The Christology of Theodore of Mopsuestia. AG 82. Rome: Universitas Gregoriana, 1956. Swete, Henry B., ed. Theodori episcopi Mopsuesteni in Epistolas B. Pauli commentarii. 2 vols. Cambridge: Cambridge University Press, 1880-— 1882.

Ternant, Paul. “La 8ewpia d’Antioche dans le cadre de sens de |’Ecriture.” Bib 34 (1953): 135-58, 354-83, 456-86. Thiselton, Anthony C. New Horizons in Hermeneutics: The Theory and Practice of Transforming Biblical Reading. London: HarperCollins, 1992. Vaccari, Alberto. “Il testo dei salmi nel commento di Teodoro Mopsuesteno.” Bib 23 (1942): 1-17. ——.. “La 8ewpta nella scuola esegetica di Antiochia.” Bib 1 (1920): 3-36. Voste, Jacques M. “La chronologie de l’activité littéraire de Théodore de Mopsueste.” RB 34 (1925): 54-81. ———.. “Le commentaire de Théodore de Mopsueste sur S. Jean d’aprés la version syriaque.” RB 32 (1923): 522-51. Voste, Jacques M., ed. and trans. Theodori Mopsuesteni commentarius in Evangelium Iohannis apostoli. 2 vols. CSCO 115-116, Scriptores syri 4.3. Louvain: Peeters, 1940. Wallace-Hadrill, David S. Christian Antioch: A Study of Early Christian Thought in the East. Cambridge: Cambridge University Press, 1982. Weiser, Artur, The Psalms. Translated by Herbert Hartwell. OTL. London: SCM, 1962. Weitzman, Michael P. The Syriac Version of the Old Testament. Cambridge: Cambridge University Press, 1999.

Young, Frances M. Biblical Exegesis and the Formation of Christian Culture. Cambridge: Cambridge University Press, 1997. Zaharopoulos, Dimitri Z. Theodore of Mopsuestia on the Bible: A Study of His Old Testament Exegesis. New York: Paulist, 1989.

GENERAL INDEX

accommodation, xxXll, XXXvlli, 275, deuterocanonical, 845

277, 911 dianoia, Xxvii, Xxx, 85

Akiba, 479 Diodore, passim

akolouthia, xxii, Xxv1, xxvii, 185, 941 dyophysite, xxxiv, Xxxv akribeia, XXV—XXVl1, XXVill

Alexandria, xx, XXXil, XXXiV Ebedjesus, xvi, 1125 allegorical, xxx—xxxXi, XXXII eschatology, xxvi

anthropomorphism, xxix, 295 Esther, 845

Antioch, passim Eunomius, xvi Antiochus, 539, 613, 705, 1085, 1105 Eusebius of Caesarea, xx, XXil

Apamea, xv Eustathius, xxx1

Aquila, passim exegesis, XV, XX, XXII—-XX1X, XXXVIII,

Apollinaris, xvi, Xxxi1v 941 Aramaic Xv

Arius, XVi, XXXIV Facundus of Hermianae, xvii

Aristarchus, xxx fall, xxxv, xxxvi, 675 ark, 857,

ascetical, xv, XXv genre, xxili—xxiv, 411, 853 asketerion, XVil, XVill, X1X grace, XXXV

Athanasius, 845 Gregory of Nazianzen, 845 authenticity, x1x—xxvi, 1123

authorship, xx Hebrew, passim hermeneutics, Xx, XXIX—XXVil1, 72

canon, 845 heretic, 27 catenae, xix Hexapla, xx1, xx11, 259, 429

Christology, Xv, XVill, XXX1, XXX1lI— historical, xxiv, XXX—XXX1, XXXlll, 7,

XXXV, XXXV1I, 23, 25, 85, 87, 93, 613, 931

95, 199, 275, 555—99 homiletics, xix Chrysostom, passim homoousion, XXX1V

conciseness, xxvili, 1025 hypostatic union, xxxiv Constantinople, xvi, xxxiv, 93

council, xvi, XXXil1, XXXIV, XXXV imagery, XX1x

Cyril of Alexandria, xvi Incarnation, Xxxv individualism, xxxv

David, passim inspiration, xxiii, 557, 559, 565 1129

1130 THEODORE OF MOPSUESTIA

Jerome, Xxii providence xxiv, 12—16, 59 Jews, XXVIil, XXx, Xxxul, 555

Josephus, Flavius, xxviii, 845 Qumran, 845 Leontius of Byzantium, xvii, xvii, rationalizing, xxvi, 733

XXXVI readership, xvii—xix, 17

Letter of Aristeas, Xx rhetoric, Xxx lexis, XXV11, Xxx, 941

Libanius xv, XXIV, XXV1, XXX sacramental, xxx1l1 liturgy, XV, XXIV, XXV, xxxil1, 845 school, xvil

Lucian, Xv, XVil, Xx Septuagint, passim sin, xxxvi, 63, 65, 149, 441, 675.

Maccabees, xxviil, xxxi1, 539-55, 613, Socrates Scholasticus, xv, XxXiv

723, 895, 979, 1095, Solomon, xxvii, xxxi, 555, 939

marriage, 593 Sozomen, Xv

Masoretic, xxii, 99, 113 spiritual, xvil, XXV, XXXi1, XXXil1, XXXVI

Mephasqana, xvi subordinationist, xxxiv

messianic, XXXi1I-XxxV Symmachus, passim morality, XxxxV—XxXxV1 synkatabasis, xxix moralizing, xxxvili, 477 Syriac, XVi, XV1ll, Xxi, xxiv, 99, 185,

mystical, xxv 187, 267, 269 Nestorius, Xvi, XXXV Targum, xx

Nicea, XXxXiv text, XIX-xxul, 285 Theodoret of Cyrus, passim Octateuch, xxx Theodotion, passim Origen, XVii, XX, XX1, XX11, XXV, XXX1, theoria, XXxii—-xxxill, 911

523 titles, xx, Xxvil, Xxxvii, 85, 225, 259, orthodoxy, Xv, XXXiil 667, 669 typology, xxx11

pastoral, xviii

Paul, xvi, Xxxii versions, XVli, xx, xxi, 105, 213, 217,

Pelagian, xxxv 429, 833

penitential, 63, 439 Vigiltus, xxxv, 93, 199, 241

Peshitta, xxi virginity, xvii, 593, 597 Photius, Xxvili, XXXV Vulgate, xvii, 77, 217

polemical, xix

Polychronius, xv women, 11, 555

prayer, Xxv

priesthood, xviti Zerubbabel, 17, 799, 819

INDEX OF BIBLICAL CITATIONS

|

Hebrew Bible Numbers

Genesis 6:22-27 853 1:1 479 10:35 859

1:2 1025 11:33-34 1057 5:8 475 14 1043 6:5 477 14:24 679

6:12 197 16:5 245 10:6 1069 21 863 11:1-9 711

25:7 475 Deuteronomy 33:17-19 788 1:21-33 1043

46:27 197,317 21:1-9 259 23:20 713

Exodus 75,365 2:23—-2425:5-6 869 32:14 841 3:14 627 32:34 221 9:8-11 1067 11:2 1057 $8793:14-17 Joshua 859 12:9 12:22-23 677186 787 859 12:35 879

14:21 1031 12:12-12 541 15:1 885 15:20-21 885 I Samuel 15:23-25 1117 3:3 135 16-17 1043 7:7 = 857

19:16-20 865 13:14 xxxvi, 675 20:2-3 1045 21:4 985

20:5-6 813 23-26 129, 387 22:25-27 179,713 31 411

24:9-10 885

32:1 1037 2 Samuel 1:3 859

Leviticus 6 859 25:36-38 179,713 8:9-I1 995 1131

1132 THEODORE OF MOPSUESTIA

ll 63 2 XViil

2 Samuel (cont.) Psalms 12:13 149 2:2-3 561, 769, 1003

13-17 33,71 2:6 XXXIV 15:33-37 71 2:7 561

17:1-23. 357 3:7 377 18:18 365 5:10 4:5 785 18:33 151 763 20 = 1079 6 439,6:2-3445 359, 447

13:9-14 Kings 94]6:5 7:15773 357

10 891, 947 8:1 23 23 10:8 953 8:4-6 xxxv, 10:22 625 9 xXxil 11:1-8 587 9:1 1003 9:3 XXii

2l:1 Kings 9:4 579 3987 9:14 979 6:12 9:20 251 11:4 5 10. xxii 12:23. 3 10:11 391, 561 12:18 18 6853 10:13 10:14561 xxi

18:23 167 11:2 xxvin, 821 18:29-31 167 11:3. 887 18:31-35 159, 163, 331, 693, 12:2 xxviii

697, 1013 13:1 xxix 19:35-36 165, 265, 323 15:2 xix 20 265 16:3-4 xvi,16:10xix, xx 817 22Chronicles 16:11 249 889 17:12 627

932:21 889 17:14 xxi, 405 19 18:2 32:23 271 18:34275 299

Esther 22 XXxi 8:14-17 845 23. XXV

19:6 837, 1005

Job 25:8 579 I:1 151 26:6 263, 761, 965 25:7 927

4:19 305 27 XXV 10:8 295 29:3 xxiii 30 509

INDEX OF BIBLICAL CITATIONS 1133

30:7 567 46 xxvii 31:9 221 46:1 189 32:6 359 48:9 47 xxvii 32:8 519 213 33s Xxill 49:1 1035

33:4 579 49:5 645, 729 33:5 383 49:11 xviii 33:6 XXXiil 50:1 xxvi 729 33:21 xXxxv 50:9 34 xx509 50:11 1053 34:12 50:14-15 667 35:3 383 50:20 899

35:5. XxXxvV 51 XxX, XXVI1, XXXV

35:8 XxXill, XXXII 51:4 667, 669

35:13 1095 51:5. xxxvi, 669 35:15 1095 51:8 777 35:20 753 55:4-5 54:1 763 36 =XXIV 307 36:1 xxii, 665 163 55:15 55:11 949 36:11-12 381 37 = XxiIv 55:16 753 37:4 423 56:12 xxvi, 741, 743

37:7 415 56:4. 743 38 439xix 56:656:12 xxix, 975, 1085 38:7 747 38:9 457 57:1 393,915 39:1 599 57:11 621 39:5 445 58:8 58:2 611 381 39:6 971 39:8 487 58:10 965 40:3 803 60 563 40:16 923 60:8 409 41 789 41:1xxvii 106762:11 63:3 307

42 xxv 63:5 961 42:12. xxv 64:5 21, 355, 771 42:3 831 65 XXIV 44 xxxii, 613, 721 65:8 1005

44:11 xxxii 65:9-13 605, 855 44:23 1077 66:3 1123 45 Xvi, XX111, XXV11 66:12 895

45:1 981 66:13 875 45:6 981 68 xxix 45:9 xxxiv 68:8 xxv, 937 45:13 xxxvi 68:18 911

1134 THEODORE OF MOPSUESTIA

Psalms 135:11 883 883 68:24 (cont.) 1029 136:20

68:33 731,941 137:4 247, 82p

69:9 140:3 69:21 xxx xXxxil 140:7161 189 71:22 xxv

72° XXVii, XXX1 Proverbs

72:10 625 18:17. 151, 485 73:13 258 Ecclesiastes 73:11 xxvil

74:45 xxvil 1:2-3 479 74:12 xxvil

75:13 563 Isaiah 75:15 = 1027 1:20 295 77:4. xvii 6:5 439 77:10 1025 8:6 605 78:23-24 871 8:8-9 605 78:70-72 29 14:9 461 79:2 xxix 35:7-8 163 79:12 369 36:16-17 163

82 563 38:8 19 85:8 561, 788 38:10-20 317 88:2 371 40:5 295 89:29 947 53:2 567 89:35 789, 811 58:3 393 89:36-37 947

89:50 729 369 Jeremiah 94:4 1:5 755 95:7. 27 2:16 707 97:3 227 2:20 21 102 104:6439 835 5:8 7:16669 369

104:29 611 18:6 31 108 563 18:20 351

115:17 773 20:10 349 118:18 489 23:13 349 118:26 23249 37:11-16 351, 363 119:32 38:23 363 119:71 559 38:4 365

120:1—2. 1003 38:6-13 373 125:5 4]

128:6 41 Ezekiel 130 439 22:11 675

133:3 665 23:1-11 537,977 135:7. 221, 405

INDEX OF BIBLICAL CITATIONS 1135

Amos Mark 5:18 511 15:36 911 Jonah 1:3) xviiLuke 10:3. 57]

Micah 7:2. 17323:26 23:46911 275 11:3. 953

Habakkuk John 2:19 465 1:18 369 Apocryphal/Deuterocanonical Books 4:21-23 569 Susanna 7:15 567 11 785 7:46 567 2:17 901 3:29 577

9:7 605

113Maccabees 19:29 911 721 1:11-15 613 Acts 1:37 1085 1:20 911

2:24-25 901 1:26 193 , 5:12 615 2:31 199 7-9 751 1085 4:25-27 15,17 7:16-17 10:12 7

12 751 10:38 581

13:22 675 23-4Maccabees 13:35 199 703

4:33 707 Romans 1:4 399 New Testament 1:13 991 Matthew 2:21-24 661 3:7 147 3:14 669,17] 675 11:15 495 3:9-11 11:21 25 3:14-18 161 12:42 953 6:4-6 29 13:54 567 8:36 xxx, 552 15:19 309 11:9 911 21:9-16 23, 89 15:3 901 24:29 297

26:31 567 I Corinthians

27:24 259,761 3:1«77 27:34 911 3:3 27:46 241 3:14-15 559

1136 THEODORE OF MOPSUESTIA

1 Corinthians (cont.) Colossians

3:16 595 2:19 585 9:1 558 10:8-11 1041 I Timothy

12:27 443 585 1:15-16 443 15:9 3:1 559 15:21-22 97 6:16 229 15:24-27 97

2 Timothy

22:15 Corinthians 2:19 245 583

Galatians 1:5 15 4:24 Xxx 2:6-9 xxxiv, 23, 91 Hebrews

4:7 27

Ephesians 451 3:10-11 589 7:10 10:19-20 581 4:7-11 879

INDEX OF MODERN AUTHORS

Bardy, G., xxxvii, 1125 Nassif, B., xxxui, 1127 Barthélemy, D., xx, 1125 Norris, R. A., 1127 Bouyer, L., xxv, 1123

Brock, S. P., xx, 1125 Olivier, J.-M., xv, xxxil, xxxvul, 1127 Bruns, P., xv, 1125

Pirot, L., xxi, 1127 Crouzel, H., xxii, 1125 Quasten, J., xvii, xxxiil, xxxvil, 1127

Dahood, M., passim

Devreesse, R., passim Rahlfs, A., 1127

Dibelius, M., 171 Rondeau, M.-J., xvii, XXxXill, XXXVII,

Drewery, B., xx, 1125 1127

Fernandez Marcos, N., xx, xxii, 1125 Schaublin, C., xxx, xxx, 1128

Fitzmyer, J. A., 171 Simonetti, M., xxvii, 1128 Sprenger, H. N., xvi, 1128

Greer, R. A., 1X, Xi, Xxx1, xxxvi, 1126 Stirnemann, A., xxxili, 1128 Sullivan, F. A., xxxiil, xxxvil, 1128

Harnack, A., xxx1 Swete, H. B., xvi, 1128 Henry, R., xxviii, XXXv

Hill, R. C., xvi, xx, xxii, xxxv, 523, Ternant, P., xxxui, 1128

1126 Thiselton, A. C., xxxi, 1128

Jellicoe, S., xx, 1126 Vaccari, A., XIX, XX1, Xxxii, 1128 Vosté, J. M., xvi, xxxviui, 1128

Kahle, P., xx, 1126

Kalantzis, G., xvi, 1127 Wallace-Hadrill, D. S., 1128 Kelly, J. N. D., xviti, xxii, XXV, XXXIV, Weiser, A., xxv, 1128

xxxv, 1127 Weitzman, M. P., xxi, 1128

Klostermann, E., xxxi, 1127

Kugel, J. L., 1127 Young, F. M., xxx, xxx1, 1128 Leonhard, C., xvi, 1127 Zaharopoulos, D. Z., Xxxill, XXXVil, 1128

Mingana, A., Xvi, xxiv, 1127 1137

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