Letter to Marcellinus on the Interpretation of the Psalms 17–33 (Letter to Marcellinus on the Interpretation of the Psalms)

Athanasius of Alexandria

Letter to Marcellinus on the Interpretation of the Psalms 17–33

Athanasius of Alexandria · Letter to Marcellinus on the Interpretation of the Psalms · uncertain, after 335 · Alexandria · 15 passages

Greek text: PG 27.English: Claude (claude-opus-5-5), public domain (CC0).

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Chapter 17

17PG 27 27

Ἐπειδὰν βλασφημούντων τινῶν κατὰ τῆς Προνοίας ἀκούσῃς, μὴ κοινώνει μὲν αὐτῶν τῇ ἀσεβείᾳ, ἐντυγχάνων δὲ τῷ Θεῷ, λέγε τὸν ιγ' καὶ νβ΄. Καὶ λοιπὸν ἐὰν θέλης μαθεῖν ὁποῖός ἐστι τῆς βασιλείας τῶν οὐρανῶν ὁ πολίτης, ψάλλε τὸν ιδ'. ξ΄, Προσευχῆς σοι χρεία διὰ τοὺς ἀνθεστηχότας σοι καὶ περιέχοντάς σου τὴν ψυχὴν, ἀδΞ τὸν τιςʼ, καὶ «ὸν πε', καὶ τὸν πζ', καὶ τὸν ρμ'. ᾿Αλλὰ θέλεις μας θεῖν, πῶς Μίωῦσῆς προσηύξατο, ἔχεις τὸν πθ΄. ᾿Αλλʼ ἐσώθης ἀπὸ τῶν ἐχθρῶν σου, καὶ ἐῤῥύσθης ἀπὸ τῶν ͵, διωκόντων σε, ἄδε καὶ σὺ τὸν ιζʼ ψαλμόν. θαυμάζεις ἱ τὴν τῆς κτίσεως τάξιν, καὶ τὴν εἰς αὐτὴν τῆς Προνοίας χάριν, τοῦ τε νόμοὐύ τὰ ἱερὰ προστάγματα, ψάλλε τὸν ιηʼ καὶ τὸν κγ΄. θλιδομένους δὲ ὁρῶν, παρακάλει τούτους, ἐπευχόμενος καὶ λέγων αὐτοῖς τὰ ἐν τῷ ιθ' ψαλμῷ ῥήματα. Ὁρᾷς σεαυτὸν ποιμαινόμενον καὶ εὐοδούμενον παρὰ τοῦ Κυρίου, χαίρων ἐπὶ τούτῳ ψάλλε τὸν κβ'. Οἱ ἐχθροὶ περὶ σὲ, ἀλλὰ σὺ τὴν ψυχὴν ἐπαίρων πρὸς Θεὸν, λέγε τὸν κδ΄, καὶ ὄψει τούτους ἁμαρτάνοντας διαχεγῆς. Ἐπιμένουσιν οἱ ἐχθροὶ, οὐδὲν ἕτερον ἣ τὰς χεῖρας ἔχοντες αἱμάτων πλήρεις, καὶ ζητοῦντες ἑλκῦσαί σε καὶ ἀπολέσαι, μὴ δῷς ἀνθρώπῳ τὸ κρῖμα (ὕποπτα γὰρ πάντα τὰ ἀνθρώπινα)" ἀλλὰ τὸν Θεὸν ἀξιῶν κριτὴν γενέσθαι ( μόνος γὰρ αὑτὸς δίκαιος), λέγε τὰ ἐν τῷ χεʼ, καὶ τὸν λδ', καὶ τὸν μβ'. Ἐὰν δὲ καὶ τραχύτερον ἐπίθωνται, καὶ πλῇθος ὡς παρεμθολαὶ γένωνται οἱ ἐχθροὶ, τες ὡς μήπω σου χρισθέντος, καὶ διὰ τοῦτο πολεμεῖν ἐθέλοντες " μὴ πτήξῃς, ἀλλʼ ἀδε τὸν χςʼ ψαλμόν. Ἐπειδὴ δὲ ἀσθενής ἐστιν ἡ φύσις τῶν ἀνθρώπων, ; πρὸὴς ἐκείνους ἔχης τὴν σχολὴν, χράζε πρὸς τὸν Θεὸν, Καὶ ἑὰν θέλῃς εὐχαριστῶν μᾳθεῖν πῶς δεῖ προσφέρειν τῷ Κυρίῳ, νοητῶς νοῶν ψάλλε τὸν κη΄. Καὶ λοιπὸν ἐγχαινίξων τὰν οἶκόν σου τὴν τε ψυχὴν τὴν τὸν Κύριον ὑποδεχομένην, καὶ τὸν σωματικὸν οἶκον, ἐν ᾧ σωματικῶς χατοιχεῖς, εὐχαρίστει, καὶ λέγε τόν τε χθʼ καὶ τὸν ἐν τοῖς ἀναβαθμοῖς ρχτ'.

Epeidan blasphēmountōn tinōn kata tēs Pronoias akousę̄s, mē koinōnei men autōn tę̄ asebeią, entynchanōn de tǭ Theǭ, lege ton ig' kai nb΄. Kai loipon ean thelēs mathein hopoios esti tēs basileias tōn ouranōn ho politēs, psalle ton id'. x΄, Proseuchēs soi chreia dia tous anthestēchotas soi kai periechontas sou tēn psychēn, adX ton tisʼ, kai «on pe', kai ton pz', kai ton rm'. ᾿Alla theleis mas thein, pōs Miōysēs prosēuxato, echeis ton pth΄. ᾿Allʼ esōthēs apo tōn echthrōn sou, kai errhysthēs apo tōn ͵, diōkontōn se, ade kai sy ton izʼ psalmon. thaumazeis hi tēn tēs ktiseōs taxin, kai tēn eis autēn tēs Pronoias charin, tou te nomouy ta hiera prostagmata, psalle ton iēʼ kai ton kg΄. thlidomenous de horōn, parakalei toutous, epeuchomenos kai legōn autois ta en tǭ ith' psalmǭ rhēmata. Horąs seauton poimainomenon kai euodoumenon para tou Kyriou, chairōn epi toutǭ psalle ton kb'. Hoi echthroi peri se, alla sy tēn psychēn epairōn pros Theon, lege ton kd΄, kai opsei toutous hamartanontas diachegēs. Epimenousin hoi echthroi, ouden heteron hē tas cheiras echontes haimatōn plēreis, kai zētountes helkysai se kai apolesai, mē dǭs anthrōpǭ to krima (hypopta gar panta ta anthrōpina)" alla ton Theon axiōn kritēn genesthai ( monos gar hautos dikaios), lege ta en tǭ cheʼ, kai ton ld', kai ton mb'. Ean de kai trachyteron epithōntai, kai plę̄thos hōs paremtholai genōntai hoi echthroi, tes hōs mēpō sou christhentos, kai dia touto polemein ethelontes " mē ptēxę̄s, allʼ ade ton chsʼ psalmon. Epeidē de asthenēs estin hē physis tōn anthrōpōn, ? proēs ekeinous echēs tēn scholēn, chraze pros ton Theon, Kai hean thelę̄s eucharistōn mąthein pōs dei prospherein tǭ Kyriǭ, noētōs noōn psalle ton kē΄. Kai loipon enchainixōn tan oikon sou tēn te psychēn tēn ton Kyrion hypodechomenēn, kai ton sōmatikon oikon, en hǭ sōmatikōs chatoicheis, eucharistei, kai lege ton te chthʼ kai ton en tois anabathmois rcht'.

When you hear some blaspheming against Providence, do not share in their ungodliness, but, appealing to God, say the 13th and the 52nd. And further, if you wish to learn what kind of man is a citizen of the kingdom of heaven, sing the 14th. Do you need prayer because of those who oppose you and surround your soul? Sing the 16th, the 85th, the 87th, and the 140th. Do you wish to learn how Moses prayed? You have the 89th. Have you been saved from your enemies and rescued from those who pursue you? Sing yourself the 17th psalm. Do you marvel at the order of creation and the grace of Providence toward it, and the holy precepts of the law? Sing the 18th and the 23rd. Seeing people afflicted, comfort them, praying for them and saying to them the words in the 19th psalm. Do you see yourself shepherded and guided on your way by the Lord? Rejoicing at this, sing the 22nd. Enemies are around you; but lifting up your soul to God, say the 24th, and you will see them sinning in vain. The enemies persist, having nothing but hands full of blood, and seeking to drag you off and destroy you; do not give the judgment to a man—for all human things are suspect—but asking God to become judge—for he alone is just—say the words in the 25th, the 34th, and the 42nd. And if they attack more harshly and the enemies become a multitude like armies, … as though you had not yet been anointed, and wishing to make war on that account—do not cower, but sing the 26th psalm. But since human nature is weak, if … you have to deal with them, cry out to God [with the 27th]. And if, giving thanks, you wish to learn how one should make offerings to the Lord, understanding it spiritually, sing the 28th. And further, dedicating your house—both the soul that receives the Lord and the bodily house in which you dwell bodily—give thanks and say the 29th and, among the Songs of Ascent, the 126th.

Textual problem in this passage: see the notes.

Ps 14:1 (13:1 LXX) (allusion, high confidence) · Ps 53:1 (52:1 LXX) (allusion, high confidence) · Ps 15:1 (14:1 LXX) (allusion, high confidence) · Ps 17:1 (16:1 LXX) (allusion, high confidence) · Ps 86:1 (85:1 LXX) (allusion, high confidence) · Ps 88:1 (87:1 LXX) (allusion, high confidence) · Ps 141:1 (140:1 LXX) (allusion, high confidence) · Ps 90:1 (89:1 LXX) (allusion, high confidence) · Ps 18:1 (17:1 LXX) (allusion, high confidence) · Ps 19:1 (18:1 LXX) (allusion, high confidence) · Ps 24:1 (23:1 LXX) (allusion, high confidence) · Ps 20:1 (19:1 LXX) (allusion, high confidence) · Ps 23:1 (22:1 LXX) (allusion, high confidence) · Ps 25:1 (24:1 LXX) (allusion, high confidence) · Ps 26:1 (25:1 LXX) (allusion, high confidence) · Ps 35:1 (34:1 LXX) (allusion, high confidence) · Ps 43:1 (42:1 LXX) (allusion, high confidence) · Ps 27:1 (26:1 LXX) (allusion, high confidence) · Ps 28:1 (27:1 LXX) (allusion, medium confidence) · Ps 29:1 (28:1 LXX) (allusion, high confidence) · Ps 30:1 (29:1 LXX) (allusion, high confidence) · Ps 127:1 (126:1 LXX) (allusion, high confidence)

Notes and citation

Summary: Psalms for those who hear blasphemy, seek to know the citizen of heaven, are surrounded by enemies, marvel at creation, comfort the afflicted, or dedicate a house.

Greek numbering (tags give English numbering). Some words are lost in the scan where … appears; the number of the psalm for crying out to God (the 27th, English 28, in the standard text) is lost and supplied in brackets.

Notes on the original text

Digital text corrected (OCR letter slips; OCR γ for ν; OCR θ for β): ἀσεθείᾳ → ἀσεβείᾳ; Προγοίας → Προνοίας; εὐχαοἷστει → εὐχαρίστει.

Topics: Prayer, Hymns and singing

Cite (SBL): Athanasius, Marcell. 17 (PG 27 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-epistula-marcellinum/17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/athanasius-epistula-marcellinum/17

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Translation: Translated by Claude from the Greek of Migne PG 27 (archive.org OCR; slips corrected and logged); no public-domain English translation exists, so the translation was re-read against the original.

Chapter 18

18PG 27 27

Ὅταν δὲ σαυτὸν διὰ τὴν ἀλήθειαν μισούμενον καὶ διωχόμενον παρὰ πάντων τῶν τε φίλων καὶ συγγενῶν βλέπῃς, μὴ τούτοις μηδὲ σαυτῷ κατανοῶν ὀλιγωρήσῃς, μηδʼ, ἂν τοὺ; γνωρίμους ἴδῃς ἀποστρεφοπτήξῃς, ἀλλʼ ἐχστὰς ἀπὸ τούτων, καὶ σκοπῶν τὰ μέλλοντα, ψάλλε τὸν λ΄. Τοὺς δὲ βαπτιζομένους καὶ λυτρουμένους ἀπὸ τῆς φθαρτῆς γενέσεως βλέπων, καὶ θαυμάζων τὴν τοῦ Θεοῦ φιλανθρωπίαν, ᾿ δε εἰς ἐκείνους τὸν λα΄. Καὶ ὅταν μὲν ψάλλειν μετὰ πολλῶν ἐθέλῃς, τοὺς δικαίους ἄνδρας καὶ τοὺς ὀρθοὺς τῷ βίῳ συναγαγὼν,, λέγε καὶ σὺ τὸν λβ΄. Ἐμπεσὼν δὲ εἰς τοὺς ἐχθροὺς, καὶ σοφῶς αὐτοὺς διαφυγὼν, καὶ ἐκκλίνας ἀπὸ τῆς ἐπιβουλῆς αὑτῶν, εἰ θέλεις εὐχαριστῇσαι, συγκαλέσας τοὺς πραεῖς ἄνδρας, ἔπ' αὐτῶν ψάλλε τὸν λγ΄. Καὶ ἐὰν ἴδῃς τῶν παρανομούντων 6556, υἱ γι ἰοἱ δἰυηιϊ, ἀϊς ιγἰοαοὶ18 τὴν ἐπὶ τὸ κακὸν φιλονεικίαν, μὴ νόμιζε ἐν αὐτοῖς κατὰ φύσιν τὴν κακίαν εἶναι, οἷα λέγουσιν οἱ αἱρε" ἀλλὰ λέγε τὸν λε', καὶ ὄψει, ὅτι αὐτοὶ τοῦ ἁμαρτάνειν εἰσὶν αἴτιοι. Ἐὰν δὲ πολλὰ πράττοντας ἄνομα τοὺς πονηροὺς βλέπῃς, καὶ ἐπαιρομένους αὖτοὺς κατὰ τῶν μικρῶν, καὶ θέλῃς παραινεῖν τισι μὴ προσέχειν τούτοις, μηδὲ παραζηλοῦν αὐτοὺς, διὰ τὸ ταχέως αὐτοὺς ἀποσθέννυσθαι, λέγε καὶ σαυτῷ καὶ τοῖς ἑτέροις τὸν λς', ᾿Αλλὰ δὴ καὶ σὺ, προθέμενος προσέχειν σαυτῷ, ἐὰν βλέπῃς ἐπιτιθέμενον τὸν ἐχθρὸν (τότε γὰρ μᾶλλον ἐπεγείρεται κατὰ τῶν τοιούτων), καὶ θέλῃς ἐπἀλείφειν σαυτὸν κατʼ αὐτοῦ, ἀδε τὸν ληʼ ψαλμόν. Καὶ ἐὰν, τῶν ἐχθρῶν ἐπιτιθεμένων, ὑπομένης τὰς θλίψεις, καὶ θέλῃς μαθεῖν τὴν ἐκ τῆς ὑπομονής ὠφέλειαν, ψάλλε τὸν λθ' ψαλμόν. Βλέπων δὲ πολλοὺς πένητας καὶ πτωχοὺς, καὶ θέλεις ἐλεεῖσθαι αὐτοὺς, δύνασαι τοὺς μὲν ἤδη ἐλεήσαντας ἀποδέχεσθαι, τοὺς δὲ ἄλλου: εἰς τὸ ποιεῖν προτρέπεσθαι, ἐν τῷ λέγειν τὸν μ΄. Εἶτα ἑὰν, πάνυ τὸν πόθον ἔχων εἰς τὸν Θεὸν, ἀκούσῃς τῶν ἐχθρῶν ὀνειδιζόντων, μὴ ταράσσου " ἀλλὰ συνιεὶς τὸν ἐκ τοῦ τοιούτου πόθου ἀθάνατον καρπὸν, παρακάλει σαυτοῦ τὴν ψυχὴν τῇ εἰς Θεὸν ἐλπίδι, καὶ ταύτῃ ἐπιχουφίζων καὶ χαταπραύνων τὰς ἐν τῷ βίῳ λύπας αὐτῆς, λέγε τὸν μαʼ ψαλμόν. Συνεχῶς δὲ ἀναμιμνῆσχεσθαι θέλων τὰς εὐεργεσίας τοῦ Θεοῦ τὰς γενομέ-" νας εἰς τοὺς πατέρας, καὶ περι τῆς ἐξόδου τῆς Αἰγύπτου καὶ τῆς ἐν τῇ ἐρήμῳ διαγωγῆς, πῶς τε ὁ μὲν Θεὸς ἀγαθὸς, οἱ δὲ ἄνθρωποι ἀχάριστοι, ἔχεις τὸν μγ΄, δυο δά Ὁ καὶ τὸν οζʼ, καὶ πηʼ, καὶ τὸν ρδ', καὶ τὸν ρε΄, καὶ ρος", καὶ ριγ'. Καταφυγὼν δὲ πρὸς τὸν Θεὸν καὶ διασωθεὶς ἀπὸ τῶν περὶ σὲ γενομένων θλίψεων, ἐὰν θέλῃς εὐχαριστῆσαι τῷ Θεῷ, καὶ διηγήσασθαι τὴν εἰς σὲ γενομένην φιλανθρωπίαν, ἔχεις τὸν με΄.

Hotan de sauton dia tēn alētheian misoumenon kai diōchomenon para pantōn tōn te philōn kai syngenōn blepę̄s, mē toutois mēde sautǭ katanoōn oligōrēsę̄s, mēdʼ, an tou? gnōrimous idę̄s apostrephoptēxę̄s, allʼ echstas apo toutōn, kai skopōn ta mellonta, psalle ton l΄. Tous de baptizomenous kai lytroumenous apo tēs phthartēs geneseōs blepōn, kai thaumazōn tēn tou Theou philanthrōpian, ᾿ de eis ekeinous ton la΄. Kai hotan men psallein meta pollōn ethelę̄s, tous dikaious andras kai tous orthous tǭ biǭ synagagōn,, lege kai sy ton lb΄. Empesōn de eis tous echthrous, kai sophōs autous diaphygōn, kai ekklinas apo tēs epiboulēs hautōn, ei theleis eucharistę̄sai, synkalesas tous praeis andras, ep' autōn psalle ton lg΄. Kai ean idę̄s tōn paranomountōn 6556, hui gi ioi diyēiï, aïs igioaoi18 tēn epi to kakon philoneikian, mē nomize en autois kata physin tēn kakian einai, hoia legousin hoi haire" alla lege ton le', kai opsei, hoti autoi tou hamartanein eisin aitioi. Ean de polla prattontas anoma tous ponērous blepę̄s, kai epairomenous autous kata tōn mikrōn, kai thelę̄s parainein tisi mē prosechein toutois, mēde parazēloun autous, dia to tacheōs autous aposthennysthai, lege kai sautǭ kai tois heterois ton ls', ᾿Alla dē kai sy, prothemenos prosechein sautǭ, ean blepę̄s epitithemenon ton echthron (tote gar mallon epegeiretai kata tōn toioutōn), kai thelę̄s epaleiphein sauton katʼ autou, ade ton lēʼ psalmon. Kai ean, tōn echthrōn epitithemenōn, hypomenēs tas thlipseis, kai thelę̄s mathein tēn ek tēs hypomonēs ōpheleian, psalle ton lth' psalmon. Blepōn de pollous penētas kai ptōchous, kai theleis eleeisthai autous, dynasai tous men ēdē eleēsantas apodechesthai, tous de allou: eis to poiein protrepesthai, en tǭ legein ton m΄. Eita hean, pany ton pothon echōn eis ton Theon, akousę̄s tōn echthrōn oneidizontōn, mē tarassou " alla synieis ton ek tou toioutou pothou athanaton karpon, parakalei sautou tēn psychēn tę̄ eis Theon elpidi, kai tautę̄ epichouphizōn kai chatapraunōn tas en tǭ biǭ lypas autēs, lege ton maʼ psalmon. Synechōs de anamimnēschesthai thelōn tas euergesias tou Theou tas genome-" nas eis tous pateras, kai peri tēs exodou tēs Aigyptou kai tēs en tę̄ erēmǭ diagōgēs, pōs te ho men Theos agathos, hoi de anthrōpoi acharistoi, echeis ton mg΄, dyo da Ho kai ton ozʼ, kai pēʼ, kai ton rd', kai ton re΄, kai ros", kai rig'. Kataphygōn de pros ton Theon kai diasōtheis apo tōn peri se genomenōn thlipseōn, ean thelę̄s eucharistēsai tǭ Theǭ, kai diēgēsasthai tēn eis se genomenēn philanthrōpian, echeis ton me΄.

When you see yourself hated and persecuted for the truth by all, friends and kin alike, do not lose heart over them or over yourself; nor, if you see your acquaintances turning away, cower; but, withdrawing from them and looking to the things to come, sing the 30th. Seeing those who are baptized and redeemed from corruptible birth, and marvelling at God's love of mankind, sing over them the 31st. And when you wish to sing psalms with many, gathering righteous men and those upright in life, say yourself the 32nd. Having fallen among enemies and wisely escaped them, and avoided their plot, if you wish to give thanks, call together the meek and sing the 33rd before them. And if you see the lawless … eager for evil, do not think that wickedness is in them by nature, as the heretics say; but say the 35th, and you will see that they themselves are the cause of their sinning. [19] If you see the wicked doing many lawless things and exalting themselves against the humble, and you wish to warn some not to heed them or envy them, because they are quickly extinguished, say the 36th to yourself and to others. And you yourself, having resolved to attend to yourself, if you see the enemy attacking—for then he rises the more against such people—and you wish to anoint yourself against him, sing the 38th psalm. And if, while the enemies attack, you endure afflictions and wish to learn the benefit of endurance, sing the 39th psalm. Seeing many poor and needy, and wishing them to receive mercy, you can commend those who have already shown mercy and urge others to do it, by saying the 40th. Then, if, having a great longing for God, you hear the enemies reproaching you, do not be troubled; but understanding the immortal fruit of such longing, comfort your soul with hope in God, and, lightening and soothing by it the griefs of this life, say the 41st psalm. Wishing to remember continually the benefits God gave to the fathers, both the exodus from Egypt and the sojourn in the desert, and how God is good but men ungrateful, you have the 43rd, the 77th, the 88th, the 104th, the 105th, the 106th, and the 113th. Having fled to God and been saved from the afflictions that surrounded you, if you wish to give thanks to God and recount his love for you, you have the 45th.

Ps 31:1 (30:1 LXX) (allusion, high confidence) · Ps 32:1 (31:1 LXX) (allusion, high confidence) · Ps 33:1 (32:1 LXX) (allusion, high confidence) · Ps 34:1 (33:1 LXX) (allusion, high confidence) · Ps 36:1 (35:1 LXX) (allusion, high confidence) · Ps 37:1 (36:1 LXX) (allusion, high confidence) · Ps 39:1 (38:1 LXX) (allusion, high confidence) · Ps 40:1 (39:1 LXX) (allusion, high confidence) · Ps 41:1 (40:1 LXX) (allusion, high confidence) · Ps 42:1 (41:1 LXX) (allusion, high confidence) · Ps 44:1 (43:1 LXX) (allusion, high confidence) · Ps 78:1 (77:1 LXX) (allusion, high confidence) · Ps 89:1 (88:1 LXX) (allusion, high confidence) · Ps 105:1 (104:1 LXX) (allusion, high confidence) · Ps 106:1 (105:1 LXX) (allusion, high confidence) · Ps 107:1 (106:1 LXX) (allusion, high confidence) · Ps 114:1 (113:1 LXX) (allusion, high confidence) · Ps 46:1 (45:1 LXX) (allusion, high confidence)

Notes and citation

Summary: Psalms for the persecuted, the newly baptized, common worship, rescue from enemies, rejecting the heretics' claim that evil is natural, warning against envy of the wicked, mercy to the poor, and remembering God's past benefits.

The section numbered 19 in the edition lies inside this one; its beginning is marked [19] at the place where it probably begins (the boundary is approximate). Greek numbering (tags give English numbering). "As the heretics say" refers to those (such as the Manichaeans) who held evil to be a nature. A line of OCR debris is not translated (…).

Notes on the original text

Digital text corrected (OCR γ for ν; OCR χ for κ): βαπτιζομέγους → βαπτιζομένους; ἐχχλίνας → ἐκκλίνας.

Topics: Prayer, Baptism, Heresy, Hymns and singing, Evil and its origin

Cite (SBL): Athanasius, Marcell. 18 (PG 27 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-epistula-marcellinum/18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/athanasius-epistula-marcellinum/18

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-athanasius-epistula-marcellinum-18) · Report an error

Translation: Translated by Claude from the Greek of Migne PG 27 (archive.org OCR; slips corrected and logged); no public-domain English translation exists, so the translation was re-read against the original.

Chapter 20

20PG 27 27

᾿Αλλ' ἥμαρτες, καὶ ἐντραπεὶς μεταγινώσκεις καὶ ἐλεηθῆναι ἀξιοῖς, ἔχεις τοὺς τῆς ἐξομολογήσεως καὶ μετανοίας λόγους ἐν τῷ ν΄. Εἰ δὲ καὶ διεδλήθης πονηρῷ βασιλεῖ, καὶ ὁρᾷς τὸν διάβολον καταχαυχώ-᾿ μενον, ἀναχώρει, καὶ λέγε καὶ σὺ τὰ ἐν τῷ να΄. Καὶ ὅτε μὲν διώχῃ, καὶ διαβάλλουσί τινες παραδοῦναί σε θέλοντες, ὡς οἱ Ζιφαῖοι καὶ οἱ ἀλλόφυλοι τὸν Δαβὶδ, ἀκηδιάσῃς, ἀλλὰ θαῤῥῶν τῷ Κυρίῳ, καὶ ὑμνῶν αὐτὸν, λέγε τὰ ἐν τῷ νγ΄ καὶ να΄. Ἐὰν δὲ καὶ συνδράμῃ ὁ διώκων, καὶ μὴ γινώσκων εἰσέλθῃ εἰς τὸ σπήΑὶ 8] λαιον ἐν ᾧ καὶ σὺ χρύπτη, μηδʼ οὕτως πτήξῃς " ἔχεις γὰρ τοὺς ἐν τοιαύτῃ ἀνάγκῃ χρησμοὺς εἰς παράχλῃησιν καὶ στηλογραφίας λόγους, τοὺς ἐν τῷ νςʼ καὶ τοὺς ἐν τῷ ρμα΄. ᾿Εὰν δὲ καὶ φυλαχθῆναι τὴν οἰκίαν χερΐῳ τὴν χάριν, ὡς ἐν στήλαις γράφων αὐτὴν ἐν τῇ ψυχῇ, μνημόσυνον οὖσαν τοῦ μὴ διεφθάρθαι σε, καὶ λέγε τὰ ἐν τῷ νηʼ ψαλμῷ. Ἐὰν δὲ καὶ ὀνειδίξζωσι θλέθοντες οἱ ἐχθροὶ, καὶ δοκοῦντες εἶναι φίλοι, καὶ λυπηθῇς ἐν τῇ ἀδολεσχίᾳ σο) πρὸς ὀλίγον, ἀλλὰ δύνασαι παραχαλεῖσθαι ὑμνῶν καὶ σὺ τὸν Θεὸν, καὶ λέγων τὰ ἐν τῷ νδ΄ ῥήματα. Καὶ πρὸς μὲν ὑποχρινομένους καὶ ἐν προσώπῳ χαυχωμένους λέγε πρὸς ἐντροπὴν ἐκείνων τὸν νζʼ ψαλδά ΘΟη ΞΟ] Δί ΟΠ τη οἱ ({{0}} Ἰηϑοτγι ρει αυΐ (ο ΔἸ καπὶ ᾿πἰ μοὶ τυἱ, οἱ αὶ νʼ ἀδη( δηνὶεὶ μόν" πρὸς δὲ τοὺς ὁρμῶντας ἀγρίως κατὰ σοῦ, καὶ θέλοντας λαβεῖν σον τὴν Ψυχὴν, ἀντίθες σὺ τὴν πρὸς τὸν Θεόν σου ὑποταγὴν, καὶ θάῤῥει. "Ὅσῳ γὰρ ὀχεῖνο! μαίνονται, τοσούτῳ μᾶλλον Κυρίῳ, καὶ λέγε τὰ ἐν τῷ ξα', Καὶ ἐὰν μὲν διωκόμενος εἰς ἐρημίαν ἀπέλθης, μὴ φοβηθῇς ὡς μόνος ὧν ἐχεῖ, ἔχων δὲ τὸν Θεὺν ἐχεῖ καὶ πρὸς αὐτὸν ὀρθρίζων ψάλλε τὸν ξβ΄. Ἐχφηδούντων δὲ τῶν ἐχθρῶν καὶ μὴ παυομένων τοῦ ἐνεδρεύειν, ἀλλὰ καὶ ἐξερευνώντων πᾶν κατὰ σοῦ, κἂν πλῆθος ὦσι, μὴ ὑπενξῷς " βέλη γὰρ νηπίων ἔδονται τούτων αἱ πληγαὶ, ψάλλον«ὃς σοῦ τὸν ξγʼ, καὶ τὸν ξδ', καὶ ξθ', καὶ ο΄.

᾿All' hēmartes, kai entrapeis metaginōskeis kai eleēthēnai axiois, echeis tous tēs exomologēseōs kai metanoias logous en tǭ n΄. Ei de kai diedlēthēs ponērǭ basilei, kai horąs ton diabolon katachauchō-᾿ menon, anachōrei, kai lege kai sy ta en tǭ na΄. Kai hote men diōchę̄, kai diaballousi tines paradounai se thelontes, hōs hoi Ziphaioi kai hoi allophyloi ton Dabid, akēdiasę̄s, alla tharrhōn tǭ Kyriǭ, kai hymnōn auton, lege ta en tǭ ng΄ kai na΄. Ean de kai syndramę̄ ho diōkōn, kai mē ginōskōn eiselthę̄ eis to spēAi 8] laion en hǭ kai sy chryptē, mēdʼ houtōs ptēxę̄s " echeis gar tous en toiautę̄ anankę̄ chrēsmous eis parachlę̄ēsin kai stēlographias logous, tous en tǭ nsʼ kai tous en tǭ rma΄. ᾿Ean de kai phylachthēnai tēn oikian cherïǭ tēn charin, hōs en stēlais graphōn autēn en tę̄ psychę̄, mnēmosynon ousan tou mē diephtharthai se, kai lege ta en tǭ nēʼ psalmǭ. Ean de kai oneidixzōsi thlethontes hoi echthroi, kai dokountes einai philoi, kai lypēthę̄s en tę̄ adoleschią so) pros oligon, alla dynasai parachaleisthai hymnōn kai sy ton Theon, kai legōn ta en tǭ nd΄ rhēmata. Kai pros men hypochrinomenous kai en prosōpǭ chauchōmenous lege pros entropēn ekeinōn ton nzʼ psalda ThOē XO] Di OP tē hoi ({{0}} Iēϑotgi rei auï (o DI kapi ᾿pi moi tui, hoi ai nʼ adē( dēniei mon" pros de tous hormōntas agriōs kata sou, kai thelontas labein son tēn Psychēn, antithes sy tēn pros ton Theon sou hypotagēn, kai tharrhei. "Hosǭ gar ocheino! mainontai, tosoutǭ mallon Kyriǭ, kai lege ta en tǭ xa', Kai ean men diōkomenos eis erēmian apelthēs, mē phobēthę̄s hōs monos hōn echei, echōn de ton Theun echei kai pros auton orthrizōn psalle ton xb΄. Echphēdountōn de tōn echthrōn kai mē pauomenōn tou enedreuein, alla kai exereunōntōn pan kata sou, kan plēthos ōsi, mē hypenxǭs " belē gar nēpiōn edontai toutōn hai plēgai, psallon«hos sou ton xgʼ, kai ton xd', kai xth', kai o΄.

Have you sinned, and, ashamed, do you repent and ask for mercy? You have the words of confession and repentance in the 50th. If you have been slandered before a wicked king and see the devil boasting, withdraw and say yourself the words in the 51st. And when you are persecuted, and some slander you, wishing to betray you, as the Ziphites and the foreigners did David, do not lose heart, but, trusting in the Lord and hymning him, say the words in the 53rd and the [55th]. And if the persecutor comes upon you and, not knowing, enters the cave in which you too are hiding, do not cower even so; for you have, for comfort in such need, the oracles and the words of inscription in the 56th and in the 141st. And if [one gives orders] that your house be watched, [and you escape, give thanks and], writing the grace in your soul as on pillars, a memorial that you were not destroyed, say the words in the 58th psalm. And if the enemies, afflicting you, reproach you, and those who seem to be friends as well, and you are grieved for a little while in your meditation, you can still be comforted by hymning God yourself and saying the words in the 54th. And against those who play the hypocrite and boast to your face, say, to shame them, the 57th psalm. … And against those who rush savagely at you and wish to take your life, set your submission to your God, and take courage; for the more they rage, the more [submit] to the Lord, and say the words in the 61st. And if, being persecuted, you go away into the desert, do not fear as though you were alone there; but, having God there, rise early to him and sing the 62nd. If the enemies terrify you and do not cease lying in wait, but search out everything against you, even if they are many, do not yield; for their blows will be like the arrows of children, as you sing the 63rd, the 64th, the 69th, and the 70th.

Textual problem in this passage: see the notes.

1 Sam 23:19 (allusion, medium confidence) · 1 Sam 24:3 (allusion, medium confidence) · 1 Sam 19:11 (allusion, medium confidence) · Ps 64:7 (63:8 LXX) (allusion, high confidence) · Ps 51:1 (50:1 LXX) (allusion, high confidence) · Ps 52:1 (51:1 LXX) (allusion, high confidence) · Ps 54:1 (53:1 LXX) (allusion, high confidence) · Ps 56:1 (55:1 LXX) (allusion, medium confidence) · Ps 57:1 (56:1 LXX) (allusion, high confidence) · Ps 142:1 (141:1 LXX) (allusion, high confidence) · Ps 59:1 (58:1 LXX) (allusion, high confidence) · Ps 55:1 (54:1 LXX) (allusion, high confidence) · Ps 58:1 (57:1 LXX) (allusion, high confidence) · Ps 62:1 (61:1 LXX) (allusion, high confidence) · Ps 63:1 (62:1 LXX) (allusion, high confidence) · Ps 64:1 (63:1 LXX) (allusion, high confidence) · Ps 65:1 (64:1 LXX) (allusion, high confidence) · Ps 70:1 (69:1 LXX) (allusion, high confidence) · Ps 71:1 (70:1 LXX) (allusion, high confidence)

Notes and citation

Summary: Psalms for repentance, slander, betrayal, hiding from a persecutor, escape, false friends, hypocrites, flight to the desert, and enemies who lie in wait.

Greek numbering (tags give English numbering). The psalm about the foreigners (Philistines) is the 55th (English 56) by its title; the scan reads "51st" there, apparently a misreading. Words lost in the scan are supplied in brackets from the sense; a line of OCR debris is not translated (…). 1 Sam 23:19; 1 Sam 21:10–15; 1 Sam 24:3; 1 Sam 19:11; Ps 64:7 (LXX 63:8, "arrows of children").

Notes on the original text

Digital text corrected (OCR θ for β; OCR χ for κ): μεταγινώσχεις → μεταγινώσκεις; διαθάλλουσί → διαβάλλουσί; ἀχηδιάσῃς → ἀκηδιάσῃς.

Topics: Prayer, Hymns and singing, Repentance

Cite (SBL): Athanasius, Marcell. 20 (PG 27 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-epistula-marcellinum/20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/athanasius-epistula-marcellinum/20

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Translation: Translated by Claude from the Greek of Migne PG 27 (archive.org OCR; slips corrected and logged); no public-domain English translation exists, so the translation was re-read against the original.

Chapter 21

21PG 27 27

Καὶ ὅταν μὲν ὑμνῆσαι βούλῃ τὸν Κύριον, ᾧδε τὰ ἐν τῷ ξδ΄. Ἐὰν δὲ κατηχῆσαι θέλῃς τινὰς περὶ ( ἀναστάσεως, ἀδε τὰ ἐν τῷ ξε΄. Οἰχτιρμοὺς δὲ αἰτῶν παρὰ τοῦ Θεοῦ, ὕμνει αὐτὸν, Ψάλλων τὸν ξς΄. Ὅτε δὲ βλέπεις τοὺς μὲν ἀσεβεῖς ἐν εἰρήνῃ εὐθηνου μένους καὶ χαταθυμίως ζῶντας τοὺς δὲ δικαίους θλιδομέκαὶ σὺ τὰ ἐν τῷ οϑ' ψαλμῷ. Καὶ ὅταν μὲν ὀργισθῇ ὁ Θεὺς ἐπὶ τὸν λαὸν, ἔχεις εἰς παράκλησιν περὶ τούτου λόγους συνετοὺς τοὺς ἐν τῷ ογ΄ ὅτε δὲ χρεία σοι ἐξομολογήσεώς ἔστι, ψάλλε τὸν θ΄, οδ΄ καὶ [α', καὶ ρδʼ, καὶ ρε', καὶ ρς', καὶ οζ', καὶ ρι', καὶ ριζ', καὶ ρλε', καὶ ρλζ'. Καὶ δυσωπῆσαι μὲν θέλων τὰ τῶν Ἕλλήνων καὶ τὰ τῶν αἱρετικῶν, ὅτι μὴ παρʼ αὑτοῖς ἕνι θεογνωσία, ἀλλʼ ἐν μόνῃ τῇ καθολικῇ Ἐκκλησίᾳ, δύνασαι νοῶν ἄδειν καὶ λέγειν τὰ ἐν τῷ οε΄. Τῶν δὲ ἐχθρῶν προχαταλαθόντων τὰς διεχφυγὰς, καὶ πάνυ θλιδόμενος, κἂν ταραχθῇς, μὴ ἀπελπίσῃς, ἀλλὰ εὕχου" καὶ ἐὰν χράζων εἰσαχουσθῇς, εὐχαρίστει τῷ Θεῷ, λέγων τὰ ἐν τῷ ος΄. Ἐὰν δὲ ἐχθρὼ ἐπεισέλθωσι, καὶ μιάνωσι τὸν οἶκον τοῦ θεοῦ, τούς τε ἁγίους ἀποκτείνωσι, καὶ τὰ σώματα αὑτῶν ῥὀΐγωσι τοῖς πετεινοῖς τοῦ οὐρανοῦ, ἵνα μὴ συνελχυσθεὶς χαταπτήξῃς αὐτῶν τὴν ὠμότητα, σύμπασχε μὲν τοῖς πάσχουσιν, ἐντύγχανε δὲ τῷ Θεῷ, λέγων τὸν ογ χϑ'. Ἕν ἑορτῇ δὲ, θέλων σα: τῷ Κυρίῳ, συγκαλέσας τοὺς τοῦ Θεοῦ δούλους, ψάλλε τὰ ἐν τῷ π'ʼ καὶ

Kai hotan men hymnēsai boulę̄ ton Kyrion, hǭde ta en tǭ xd΄. Ean de katēchēsai thelę̄s tinas peri ( anastaseōs, ade ta en tǭ xe΄. Oichtirmous de aitōn para tou Theou, hymnei auton, Psallōn ton xs΄. Hote de blepeis tous men asebeis en eirēnę̄ euthēnou menous kai chatathymiōs zōntas tous de dikaious thlidomekai sy ta en tǭ oϑ' psalmǭ. Kai hotan men orgisthę̄ ho Theus epi ton laon, echeis eis paraklēsin peri toutou logous synetous tous en tǭ og΄ hote de chreia soi exomologēseōs esti, psalle ton th΄, od΄ kai [a', kai rdʼ, kai re', kai rs', kai oz', kai ri', kai riz', kai rle', kai rlz'. Kai dysōpēsai men thelōn ta tōn Hellēnōn kai ta tōn hairetikōn, hoti mē parʼ hautois heni theognōsia, allʼ en monę̄ tę̄ katholikę̄ Ekklēsią, dynasai noōn adein kai legein ta en tǭ oe΄. Tōn de echthrōn prochatalathontōn tas diechphygas, kai pany thlidomenos, kan tarachthę̄s, mē apelpisę̄s, alla heuchou" kai ean chrazōn eisachousthę̄s, eucharistei tǭ Theǭ, legōn ta en tǭ os΄. Ean de echthrō epeiselthōsi, kai mianōsi ton oikon tou theou, tous te hagious apokteinōsi, kai ta sōmata hautōn rhoïgōsi tois peteinois tou ouranou, hina mē synelchystheis chataptēxę̄s autōn tēn ōmotēta, sympasche men tois paschousin, entynchane de tǭ Theǭ, legōn ton og chϑ'. Hen heortę̄ de, thelōn sa: tǭ Kyriǭ, synkalesas tous tou Theou doulous, psalle ta en tǭ p'ʼ kai

And when you wish to hymn the Lord, sing the words in the 64th. If you wish to instruct some about the resurrection, sing the words in the 65th. Asking mercies from God, hymn him, singing the 66th. When you see the ungodly prospering in peace and living as they please, while the righteous are afflicted, … yourself the words in the … psalm. And when God is angry with his people, you have, for comfort about this, wise words in the 73rd. When you have need of confession, sing the 9th, the 74th, the [91st], the 104th, the 105th, the 106th, the [107th], the 110th, the 117th, the 135th, and the 137th. And wishing to shame the Greeks and the heretics, that the knowledge of God is not among them but only in the catholic Church, you can sing with understanding and say the words in the 75th. When the enemies have cut off the ways of escape, and you are greatly afflicted, even if you are troubled, do not despair, but pray; and if, crying out, you are heard, give thanks to God, saying the words in the 76th. And if enemies break in and defile the house of God, and kill the saints, and throw their bodies to the birds of heaven, then, so that you are not drawn in and do not cower before their cruelty, suffer with those who suffer, and appeal to God, saying the [78th]. At a feast, wishing to sing to the Lord, call together the servants of God and sing the words in the 80th and …

Textual problem in this passage: see the notes.

Ps 65:1 (64:1 LXX) (allusion, high confidence) · Ps 66:1 (65:1 LXX) (allusion, high confidence) · Ps 67:1 (66:1 LXX) (allusion, high confidence) · Ps 74:1 (73:1 LXX) (allusion, high confidence) · Ps 9:1 (allusion, high confidence) · Ps 75:1 (74:1 LXX) (allusion, high confidence) · Ps 92:1 (91:1 LXX) (allusion, medium confidence) · Ps 105:1 (104:1 LXX) (allusion, high confidence) · Ps 106:1 (105:1 LXX) (allusion, high confidence) · Ps 107:1 (106:1 LXX) (allusion, high confidence) · Ps 108:1 (107:1 LXX) (allusion, low confidence) · Ps 111:1 (110:1 LXX) (allusion, high confidence) · Ps 118:1 (117:1 LXX) (allusion, high confidence) · Ps 136:1 (135:1 LXX) (allusion, high confidence) · Ps 138:1 (137:1 LXX) (allusion, high confidence) · Ps 76:1 (75:1 LXX) (allusion, high confidence) · Ps 77:1 (76:1 LXX) (allusion, high confidence) · Ps 79:1 (78:1 LXX) (allusion, medium confidence) · Ps 81:1 (80:1 LXX) (allusion, high confidence)

Notes and citation

Summary: Psalms for praise, teaching on the resurrection, mercy, the prosperity of the wicked, God's anger, confession, shaming pagans and heretics, distress, the desecration of God's house, and feasts.

Greek numbering (tags give English numbering). Several numerals are lost or misread in the scan: the psalm on the prosperity of the wicked (the 72nd, English 73, in the standard text) is lost in a gap; the numbers in brackets are read from damaged letters; the psalm on the desecrated temple is the 78th (English 79). The section breaks off at the end.

Topics: Prayer, Heresy, Eschatology, Hymns and singing

Cite (SBL): Athanasius, Marcell. 21 (PG 27 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-epistula-marcellinum/21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/athanasius-epistula-marcellinum/21

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-athanasius-epistula-marcellinum-21) · Report an error

Translation: Translated by Claude from the Greek of Migne PG 27 (archive.org OCR; slips corrected and logged); no public-domain English translation exists, so the translation was re-read against the original.

Chapter 22

22PG 27 27

Τῶν δὲ ἐχθρῶν πάλιν ἐπισυναχθέντων πάντων πανταχόθεν, καὶ ἀπειλούντων κατὰ τοῦ οἴκου τοῦ Θεοῦ, συνθήκας ποιούγτων κατὰ τῆς εὐπεθείας. αιδϑοὶ ΔἢΑ ἵνα μὴ ἀθυμήσῃς διὰ τὸ πλῆθος καὶ τὴν δυναστείαν αὐτῶν, ἔχεις ὥσπερ ἄγκυραν ἐλπίδος τὰ ἐν τῷ πβ' ῥήματα. Καὶ ἐὰν, βλέπων τὸν οἶκον τοῦ Θεοῦ καὶ τὰ αἰώνια αὐτοῦ σκηνώματα, τὸν πόθον ἔχῃς εἰς αὐτὰ, ὡς εἶχεν ὁ ᾿Απόστολος, λέγε καὶ σὺ τὸν πγ΄ ψαλμόν. Παυσαμένης δέ ποτε τῆς ὀργῆς, καὶ τῆς αἰχμαλωσίας λυθεέσης, ἐὰν θέχῃς εὐχαριστῇσαι, ἔχεις εἰς τὸ λέγειν τὰ ἐν τῷ πδ' καὶ ρχε΄. Καὶ τὴν μὲν διαφορὰν τῆς καθολικῆς Ἐκκλησίας πρὸς τὰ σχίσματα ἐὰν θέλῃς. γινώσκειν, καὶ ἐντρέπειν ἐκείνους, δύνασαι λέγειν τὰ ἐν τῷ πεςʼ γεγραμμένα. Παραθαρσῦναι θέλων σεαυτὸν καὶ τοὺς ἑτέρους εἰς θεοσέβειαν, καὶ ὡς εἰς τὸν Θεὸν ἐλπὶς οὔτε καταισχύνει, ἀλλὰ καὶ ἄφοδον τὴν Ψυχὴν κατασκευάζει, αἴνει τὸν Θεὸν, λέγων τὰ ἐν τῷ μ΄. Ψάλαι θέλεις τῷ Σαββάτῳ ; ἔχεις τὸν ἰ.α΄. δβθγ Βογιίηϊοῦ ἀϊθ αρθὲ κγ', Εὐχαριστῇσαι θέλεις τῇ Κυριακῇ; ἔχεις τὸν

Tōn de echthrōn palin episynachthentōn pantōn pantachothen, kai apeilountōn kata tou oikou tou Theou, synthēkas poiougtōn kata tēs eupetheias. aidϑoi DēA hina mē athymēsę̄s dia to plēthos kai tēn dynasteian autōn, echeis hōsper ankyran elpidos ta en tǭ pb' rhēmata. Kai ean, blepōn ton oikon tou Theou kai ta aiōnia autou skēnōmata, ton pothon echę̄s eis auta, hōs eichen ho ᾿Apostolos, lege kai sy ton pg΄ psalmon. Pausamenēs de pote tēs orgēs, kai tēs aichmalōsias lytheesēs, ean thechę̄s eucharistę̄sai, echeis eis to legein ta en tǭ pd' kai rche΄. Kai tēn men diaphoran tēs katholikēs Ekklēsias pros ta schismata ean thelę̄s. ginōskein, kai entrepein ekeinous, dynasai legein ta en tǭ pesʼ gegrammena. Paratharsynai thelōn seauton kai tous heterous eis theosebeian, kai hōs eis ton Theon elpis oute kataischynei, alla kai aphodon tēn Psychēn kataskeuazei, ainei ton Theon, legōn ta en tǭ m΄. Psalai theleis tǭ Sabbatǭ ? echeis ton i.a΄. dbthg Bogiiēïou aïth arthe kg', Eucharistę̄sai theleis tę̄ Kyriakę̄? echeis ton

And when the enemies are again gathered together from all sides and threaten the house of God, making covenants against piety, … lest you lose heart because of their number and power, you have, as an anchor of hope, the words in the 82nd. And if, seeing the house of God and his eternal tabernacles, you have a longing for them, as the apostle had, say yourself the 83rd psalm. When at last the wrath has ceased and the captivity been loosed, if you wish to give thanks, you have to say the words in the 84th and the 125th. And if you wish to know the difference between the catholic Church and the schisms, and to shame them, you can say what is written in the 86th. Wishing to encourage yourself and others to the worship of God, and [to show] that hope in God does not put to shame but makes the soul fearless, praise God, saying the words in the [90th]. Do you wish to sing on the Sabbath? You have the [91st]. … Do you wish to give thanks on the Lord's day? You have the [23rd].

2 Cor 5:1 (allusion, low confidence) · Rom 5:5 (allusion, medium confidence) · Ps 83:1 (82:1 LXX) (allusion, high confidence) · Ps 84:1 (83:1 LXX) (allusion, high confidence) · Ps 85:1 (84:1 LXX) (allusion, high confidence) · Ps 126:1 (125:1 LXX) (allusion, high confidence) · Ps 87:1 (86:1 LXX) (allusion, high confidence) · Ps 91:1 (90:1 LXX) (allusion, medium confidence) · Ps 92:1 (91:1 LXX) (allusion, medium confidence) · Ps 24:1 (23:1 LXX) (allusion, medium confidence)

Notes and citation

Summary: Psalms for when enemies threaten God's house, for longing for his dwelling, for release from captivity, against schisms, for confidence in God, and for the Sabbath and the Lord's day.

Greek numbering (tags give English numbering). The numerals for the psalm of confidence (the 90th, English 91), the Sabbath psalm (the 91st, English 92, titled "for the Sabbath day"), and the Lord's day psalm (the 23rd, English 24, titled "of the first day of the week" in the Greek) are damaged in the scan and given in brackets; a line of OCR debris is not translated (…). 2 Cor 5:1–2; Rom 5:5.

Notes on the original text

Digital text corrected (OCR letter slip; OCR χ for κ): χαϑολιχῆς → καθολικῆς; Παραθαροῦναι → Παραθαρσῦναι.

Topics: Prayer, Hymns and singing

Cite (SBL): Athanasius, Marcell. 22 (PG 27 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-epistula-marcellinum/22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/athanasius-epistula-marcellinum/22

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Translation: Translated by Claude from the Greek of Migne PG 27 (archive.org OCR; slips corrected and logged); no public-domain English translation exists, so the translation was re-read against the original.

Chapter 23

23PG 27 27

ἾΑσαι θέλεις δευτέρᾳ Σαββάτων ; λέγε τὰ ἐν τῷ μζ΄. Αἰνέσαι βούλει τῇ Παρασχενῇ ; ἔχεις τὸν αἷἵνον ἐν τῷ ιβ΄. Τότε γὰρ, γενομένου τοῦ σταυροῦ, ὁ οἶκος τοὔ Θεοῦ χοδομήθη, χαίΐίτοι τῶν ἐχθρῶν ἐπιχειρὴσάντων χωλῦσαιʼ καὶ διὰ τοῦτο ἐπινίκιον ἄδειν τῷ Θεῷ πρέπει τότε τὰ εἰρημένα ἐν τῷ ..8΄. Ἐὰν δὲ καὶ, αἰχμαλωσίας γενομένης, χαθαιρεθῇ ὁ οἶκος, καὶ πάλιν οἰχοδομηθῇ, ᾧδΞ τὰ ἐν τῷ νε΄. Τῆς δὲ γῆς κατάστασιν λαθούσης ἀπὸ τῶν πολεμούντων, καὶ λοιπὸν ἡρεμούσης, καὶ βασιλεύσαντος τοῦ Κυρίου, ἐὰν θέλῃς σαι περὶ τούτου, ἔχεις τὸν ς΄. Θέλεις τῇ τετράδι τοῦ Σαδθάτον ψάλλειν ; ἔχεις τὸν ἴγ΄ " τότε γὰρ παραδοθεὶς ὁ Κύριος ἐχδιχεῖν ἤρξατο τὴν κατὰ τοῦ θανάτου δίκην, καὶ θριαμδεύειν αὐτὸν παῤῥησίᾳ. τʼ ἂν οὖν, ἀναγινώσκων τὸ Εὐαγγέλιον, ἴδῃς τῇ Ἰουδαίους κατὰ τοῦ Κυρίου, ὁρῶν αὐτὸν τότε παῤῥηπσιαζόμενον ἐν τῇ κατὰ τοῦ διαβόλου ὑπὲρ ὑμῶν ἐχδιχία, ψάλλε τὰ ἐν αὐτῷ τῷ χ΄. Πάλιν βλέπων τὴν εἰς πάντα πρόνοιαν τοῦ Κυρίου καὶ τὴν κυριότητα αὐτοῦ, καὶ θέλων χατηχῇσάί τινας εἷς τὴν αὖτοῦ πίστιν καὶ ὑπακοὴν, πείθων αὐτοὺς πρῶτον ἐξομολογεῖσθαι, ψάλλε τὸν Καὶ ἐὰν, μαθὼν αὐτοῦ τὴν χριτιχὴν δύναμιν, καὶ ὅτι ἐλέῳ τὴν κρίσιν χερά» σας κρίνει ὁ Κύριος, θελήσῃς αὐτῷ προσελθεῖν ἔχεις εἰς τοῦτο λόγους τοὺς ἕν τῷ ρ΄.

IAsai theleis deuterą Sabbatōn ? lege ta en tǭ mz΄. Ainesai boulei tę̄ Paraschenę̄ ? echeis ton haiinon en tǭ ib΄. Tote gar, genomenou tou staurou, ho oikos tou Theou chodomēthē, chaiïitoi tōn echthrōn epicheirēsantōn chōlysaiʼ kai dia touto epinikion adein tǭ Theǭ prepei tote ta eirēmena en tǭ ..8΄. Ean de kai, aichmalōsias genomenēs, chathairethę̄ ho oikos, kai palin oichodomēthę̄, hǭdX ta en tǭ ne΄. Tēs de gēs katastasin lathousēs apo tōn polemountōn, kai loipon hēremousēs, kai basileusantos tou Kyriou, ean thelę̄s sai peri toutou, echeis ton s΄. Theleis tę̄ tetradi tou Sadthaton psallein ? echeis ton ig΄ " tote gar paradotheis ho Kyrios echdichein ērxato tēn kata tou thanatou dikēn, kai thriamdeuein auton parrhēsią. tʼ an oun, anaginōskōn to Euangelion, idę̄s tę̄ Ioudaious kata tou Kyriou, horōn auton tote parrhēpsiazomenon en tę̄ kata tou diabolou hyper hymōn echdichia, psalle ta en autǭ tǭ ch΄. Palin blepōn tēn eis panta pronoian tou Kyriou kai tēn kyriotēta autou, kai thelōn chatēchę̄sai tinas heis tēn autou pistin kai hypakoēn, peithōn autous prōton exomologeisthai, psalle ton Kai ean, mathōn autou tēn chritichēn dynamin, kai hoti eleǭ tēn krisin chera» sas krinei ho Kyrios, thelēsę̄s autǭ proselthein echeis eis touto logous tous hen tǭ r΄.

Do you wish to sing on the second day of the week? Say the words in the 47th. Do you wish to praise on the Day of Preparation? You have the praise in the [92nd]. For then, when the crucifixion had taken place, the house of God was built, although the enemies tried to prevent it; and therefore it is fitting to sing to God then a song of victory, the words in the [92nd]. And if, a captivity having occurred, the house is destroyed and built again, sing the words in the [95th]. When the land has gained stability, freed from those who war against it, and is at rest, and the Lord reigns, if you wish to sing about this, you have the [96th]. Do you wish to sing psalms on the fourth day of the week? You have the [93rd]; for then the Lord, having been betrayed, began to exact the penalty from death and to triumph over it openly. So when, reading the Gospel, you see the Jews [plotting] against the Lord, seeing him then speaking boldly in his vengeance against the devil on your behalf, sing the words in that same psalm. Again, seeing the Lord's providence over all things and his lordship, and wishing to instruct some in faith in him and obedience, persuading them first to confess, sing the [99th]. And if, having learned his power of judgment, and that the Lord judges mixing judgment with mercy, you wish to come to him, you have for this the words in the 100th.

Ps 48:1 (47:1 LXX) (allusion, high confidence) · Ps 93:1 (92:1 LXX) (allusion, medium confidence) · Ps 96:1 (95:1 LXX) (allusion, medium confidence) · Ps 97:1 (96:1 LXX) (allusion, medium confidence) · Ps 94:1 (93:1 LXX) (allusion, medium confidence) · Ps 100:1 (99:1 LXX) (allusion, low confidence) · Ps 101:1 (100:1 LXX) (allusion, high confidence)

Notes and citation

Summary: Psalms for the days of the week—Monday, Friday (the day of the cross), Wednesday (the day of betrayal)—and for the rebuilding of God's house, the Lord's reign, instruction, and approach to the Judge.

Greek numbering (tags give English numbering). In this part of the scan the Greek numeral sign for 90 (ϟ) has dropped out, so the numbers in brackets are read as 90 plus the surviving units, which fits the Greek titles of these psalms (e.g. the 92nd "for the day before the Sabbath," the 93rd "for the fourth day of the week"). "Day of Preparation" is Friday.

Topics: Prayer, Hymns and singing

Cite (SBL): Athanasius, Marcell. 23 (PG 27 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-epistula-marcellinum/23). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/athanasius-epistula-marcellinum/23

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Translation: Translated by Claude from the Greek of Migne PG 27 (archive.org OCR; slips corrected and logged); no public-domain English translation exists, so the translation was re-read against the original.

Chapter 24

24PG 27 27

᾿Ασθενοῦς δὲ ἡμῶν τῆς φύσεως οὔσης, ἐὰν διὰ τὰς συνοχὰς τοῦ βίου ὡς πτωχὸς γενόμενος ἀχηδιάσῃς ποτὲ, καὶ θέλῃς παραχληθῆναι, ἔχεις τὸν ραʼ ψαλμόν. Καὶ ἐπειδὴ πρέπει διὰ πάντων καὶ ἐν πᾶσιν εὐχαριστεῖν ἡμᾶς τῷ Θεῷ, ὅτε θέλεις εὐλογεῖν αὐτὸν, ἔχεις εἰς τοῦτο προτρέπεσθαι σαυτοῦ τὴν Ψυχὴν, καὶ λέγειν τὸν ρβ' καὶ ργ΄. Αἰνεῖν θέλεις τὸν Θεὸν, καὶ εἰδέναι πῶς καὶ ἐπὶ τίνι δεῖ αἰνεῖν, καὶ τίνας πρέπει λέγειν τὸν αἶνον ; ἔχεις τὸν ρδ', καὶ τὸν ῥς", καὶ ρλδ', καὶ ρμε', καὶ τὸν ρμς΄, καὶ τὸν ρμζ΄, καὶ τὸν ρμη', καὶ τὸν ρν΄. Ἔχεις πίστιν, ὡς εἶπεν ὁ Κύριος, καὶ πιστεύεις οἷς εὐχόμενος λαλεῖς ; λέγε τὸν ριεʼ., ᾿Αλλὰ ἀναβαίνοντα σαυτὸν αἴσθῃ ταῖς πράξεσιν, ὥστε λέγεῖν " Τὰ μὲν ὀπίσω ἐπιλανθάνομαι, τοῖς δὲ ἔμ» προσθεν ἐπεχτείγομαι; ἔχεις καθʼ ἐκάστην προχοἣν εἰς τὸ λέγειν τὰς τεʼ τῶν ἀναβαθμῶν δάς. '! Ἠχμαλωτεύθης ὑπὸ ἀλλοτρίων λογισμῶν, καὶ ἥσθου σεαυτὸν ἀπαγόμενον, καὶ μετέγνως, παῦσαι τοῦ λοιποῦ, καὶ μείνας ἐφʼ οἷς ἀμαρτάνοντα σεαυτὸν χατἔλαδες, κάθου, καὶ χλαῦσον καὶ σὺ, ὡς πεποίηκεν ὁ «ὅτε λαὸς, λέγων τὰ ἐν τῷ ρὰλς΄. Τοὺς δὲ πειρασμοὺς ἡγούμενος εἶναί σου δοχι μὴν, μετὰ τοὺς πειρασμοὺς ἐὰν εὐχαριστῆσαι θελήσῃς, ἔχεις τὸν ρλη ψαλμόν. Συνέχῃ πάλιν ἀπὸ ἐχθρῶν, καὶ ῥυσθῆναι θέλεις ; λέγε δὲ καὶ προσεύξασθαι θέλεις ψάλλε τὸν ε΄ καὶ ρμβ'. Ἐχθρὸς τύραννος ἐπανέστη τῷ λαῷ καί σοι, ὥσπερ Γολιὰθ τῷ Δαόδὶδ, ἀλλὰ πίστευε καὶ σὺ, ὡς ὁ Δαθὶδ, καὶ λέγε τὰ ἐν τῷ

᾿Asthenous de hēmōn tēs physeōs ousēs, ean dia tas synochas tou biou hōs ptōchos genomenos achēdiasę̄s pote, kai thelę̄s parachlēthēnai, echeis ton raʼ psalmon. Kai epeidē prepei dia pantōn kai en pasin eucharistein hēmas tǭ Theǭ, hote theleis eulogein auton, echeis eis touto protrepesthai sautou tēn Psychēn, kai legein ton rb' kai rg΄. Ainein theleis ton Theon, kai eidenai pōs kai epi tini dei ainein, kai tinas prepei legein ton ainon ? echeis ton rd', kai ton rhs", kai rld', kai rme', kai ton rms΄, kai ton rmz΄, kai ton rmē', kai ton rn΄. Echeis pistin, hōs eipen ho Kyrios, kai pisteueis hois euchomenos laleis ? lege ton rieʼ., ᾿Alla anabainonta sauton aisthę̄ tais praxesin, hōste legein " Ta men opisō epilanthanomai, tois de em» prosthen epechteigomai? echeis kathʼ ekastēn prochoēn eis to legein tas teʼ tōn anabathmōn das. '! Ēchmalōteuthēs hypo allotriōn logismōn, kai hēsthou seauton apagomenon, kai metegnōs, pausai tou loipou, kai meinas ephʼ hois amartanonta seauton chatelades, kathou, kai chlauson kai sy, hōs pepoiēken ho «hote laos, legōn ta en tǭ rals΄. Tous de peirasmous hēgoumenos einai sou dochi mēn, meta tous peirasmous ean eucharistēsai thelēsę̄s, echeis ton rlē psalmon. Synechę̄ palin apo echthrōn, kai rhysthēnai theleis ? lege de kai proseuxasthai theleis psalle ton e΄ kai rmb'. Echthros tyrannos epanestē tǭ laǭ kai soi, hōsper Goliath tǭ Daodid, alla pisteue kai sy, hōs ho Dathid, kai lege ta en tǭ

Since our nature is weak, if through the pressures of life you become like a poor man and lose heart at times, and wish to be comforted, you have the 101st psalm. And since we ought to give thanks to God through all things and in all, when you wish to bless him, you have, to rouse your soul to this, the 102nd and the 103rd to say. Do you wish to praise God and to know how and for what one should praise him, and what words of praise are fitting? You have the 104th, the 106th, the 134th, the 145th, the 146th, the 147th, the 148th, and the 150th. Do you have faith, as the Lord said, and do you believe what you say when you pray? Say the 115th. Do you perceive yourself ascending in your deeds, so as to say, "Forgetting what lies behind, I stretch forward to what lies ahead"? You have, for each advance, the fifteen Songs of Ascents to say. Have you been taken captive by alien thoughts, and felt yourself carried away, and repented? Stop for the future, and, remaining where you caught yourself sinning, sit down and weep yourself too, as the people did, saying the words in the 136th. Considering temptations to be your testing, if after the temptations you wish to give thanks, you have the 138th psalm. Are you again hemmed in by enemies and do you wish to be rescued? Say … And do you wish to pray? Sing the 5th and the 142nd. A tyrant enemy has risen up against the people and against you, as Goliath did against David; but believe yourself, as David did, and say the words in the …

Textual problem in this passage: see the notes.

Mark 11:22 (allusion, medium confidence) · Phil 3:13 (quotation, high confidence) · 1 Sam 17:4 (allusion, medium confidence) · Ps 120:1 (119:1 LXX) (allusion, medium confidence) · Ps 102:1 (101:1 LXX) (allusion, high confidence) · Ps 103:1 (102:1 LXX) (allusion, high confidence) · Ps 104:1 (103:1 LXX) (allusion, high confidence) · Ps 105:1 (104:1 LXX) (allusion, high confidence) · Ps 107:1 (106:1 LXX) (allusion, high confidence) · Ps 135:1 (134:1 LXX) (allusion, high confidence) · Ps 146:1 (145:1 LXX) (allusion, high confidence) · Ps 147:1 (146:1 LXX) (allusion, high confidence) · Ps 147:1 (allusion, high confidence) · Ps 148:1 (allusion, high confidence) · Ps 150:1 (allusion, high confidence) · Ps 116:1 (115:1 LXX) (allusion, high confidence) · Ps 137:1 (136:1 LXX) (allusion, high confidence) · Ps 139:1 (138:1 LXX) (allusion, high confidence) · Ps 5:1 (allusion, high confidence) · Ps 143:1 (142:1 LXX) (allusion, high confidence)

Notes and citation

Summary: Psalms for discouragement, blessing God, praise, faith in prayer, spiritual progress (the Songs of Ascents), repentance after captivity to sinful thoughts, testing, and a tyrant enemy.

Greek numbering (tags give English numbering). Mark 11:22–24; Phil 3:13; 1 Sam 17. The fifteen Songs of Ascents are Psalms 119–133 in the Greek (English 120–134). Words lost in the scan are marked …; the section breaks off before the last number (the 143rd, English 144, in the standard text).

Notes on the original text

Digital text corrected (OCR letter slips; OCR θ for β): ἐπιιλανγθάγνομαι → ἐπιλανθάνομαι; ἀναθαθμῶν → ἀναβαθμῶν.

Topics: Prayer, Hymns and singing

Cite (SBL): Athanasius, Marcell. 24 (PG 27 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-epistula-marcellinum/24). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/athanasius-epistula-marcellinum/24

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Translation: Translated by Claude from the Greek of Migne PG 27 (archive.org OCR; slips corrected and logged); no public-domain English translation exists, so the translation was re-read against the original.

Chapter 25

25PG 27 27

Εἶτα θαυμάζων τὰς εἰς πάντας τὸῦ Θεοῦ εὐεργεσίας, καὶ μνημονεύων τῆς τε εἰς σὲ καὶ εἰς πάντας γενομένης ἀγαθότητος αὐτοῦ, ἐὰν θέλης διὰ ταῦτα βίους ἴῃ ανίἃ ΟοΙ] αι, οἵ ΟΥρᾶ οὔθ ὈΟηϊ δια, εὐλογεῖν τὸν Θεὸν, λέγε τὰ τοῦ Δαβὶδ ῥήματα, ἅπερ καὶ αὐτὸς εἶπεν ἐν τῷ ρμδ' ψαλμῷ. ἾΑσαι θέλεις τῷ Κυρίῳ; ἔχεις εἰς τὸ λέγειν τὸν .ιβ' καὶ ζ΄. Ἐὰν μικρὸς ὧν προχριθῇς εἰς ἀρχὴν τινα τῶν ἀδελφῶν σου, μὴ ἑπαίρου κατʼ αὐτῶν ἀλλὰ τῷ ἐχλεξαμένῳ Κυρίῳ διδοὺς δόξαν, ψάλλε καὶ σὺ τὸν ρναʼ ἴδιον ὄντα τοῦ Δαβίδ. ᾿Αλλὰ θέλεις Ψάλλειν ἐπαχοὴν ἔχοντας τὸ ᾿Αλληλούϊα, ἔχεις τὸν ρδ', ρεʼ, ρς", ριαʼ, ριβʼ, ριγ',

Eita thaumazōn tas eis pantas tou Theou euergesias, kai mnēmoneuōn tēs te eis se kai eis pantas genomenēs agathotētos autou, ean thelēs dia tauta bious ię̄ ania OoI] ai, hoi OUra outh OOēï dia, eulogein ton Theon, lege ta tou Dabid rhēmata, haper kai autos eipen en tǭ rmd' psalmǭ. IAsai theleis tǭ Kyriǭ? echeis eis to legein ton .ib' kai z΄. Ean mikros hōn prochrithę̄s eis archēn tina tōn adelphōn sou, mē hepairou katʼ autōn alla tǭ echlexamenǭ Kyriǭ didous doxan, psalle kai sy ton rnaʼ idion onta tou Dabid. ᾿Alla theleis Psallein epachoēn echontas to ᾿Allēlouïa, echeis ton rd', reʼ, rs", riaʼ, ribʼ, rig',

Then, marvelling at God's benefits to all and remembering his goodness that has come to you and to all, if you wish for this reason to bless God, say the words of David which he himself spoke in the 144th psalm. Do you wish to sing to the Lord? You have the [92nd] and the [97th] to say. If, though small, you are preferred to some office among your brethren, do not exalt yourself over them, but, giving glory to the Lord who chose you, sing yourself the 151st, which is David's own. And do you wish to sing psalms that have the response "Alleluia"? You have the 104th, 105th, 106th, 111th, 112th, 113th, …

Ps 145:1 (144:1 LXX) (allusion, high confidence) · Ps 93:1 (92:1 LXX) (allusion, medium confidence) · Ps 98:1 (97:1 LXX) (allusion, medium confidence) · Ps 105:1 (104:1 LXX) (allusion, high confidence) · Ps 106:1 (105:1 LXX) (allusion, high confidence) · Ps 107:1 (106:1 LXX) (allusion, high confidence) · Ps 112:1 (111:1 LXX) (allusion, high confidence) · Ps 113:1 (112:1 LXX) (allusion, high confidence) · Ps 114:1 (113:1 LXX) (allusion, high confidence)

Notes and citation

Summary: Psalms for blessing God's goodness, for singing to the Lord, for one raised to office among his brethren (the 151st), and for psalms with the Alleluia response.

Greek numbering (tags give English numbering). Psalm 151 ("I was small among my brothers") is in the Greek Psalter but outside the Hebrew and Protestant canon. The bracketed numbers are read with the lost numeral sign for 90 restored; a line of OCR debris is not translated; the section breaks off in the list.

Notes on the original text

Digital text corrected (OCR χ for γ): εὐερχεσίας → εὐεργεσίας.

Extrabiblical texts: Ps 151 1 (Psalm 151 [in EO, ETH canons]; allusion)

Topics: Prayer, Church office, Hymns and singing

Cite (SBL): Athanasius, Marcell. 25 (PG 27 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-epistula-marcellinum/25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/athanasius-epistula-marcellinum/25

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Translation: Translated by Claude from the Greek of Migne PG 27 (archive.org OCR; slips corrected and logged); no public-domain English translation exists, so the translation was re-read against the original.

Chapter 26

26PG 27 27

Ὅτς δὲ θέλῃς κατʼ ἰδίαν τὰ περὶ τοῦ Σωτῆρος ψάλλειν, ἐν ἐκάστῳ μὲν σχεδὸν εὑρίσκεις ψαλμῷ τὰ «οιαῦταʼ ἔχεις δὲ μάλιστα τὸν μὲν μδ΄ καὶ τὸν ρθʼ δηλοῦντας τὴν ἐκ τοῦ Πατρὸς αὐτοῦ γνησίαν γέννησιν καὶ τὴν ἔνσαρκον αὐτοῦ παρουσίαν" τὸν δὲ χα' καὶ προλέγοντας περὶ τοῦ θείου σταυροῦ, καὶ ὅσην δι᾿ ἡμᾶς ἐπιβουλὴν ἀνεδέξατο, καὶ πόσα πέπονθε" καὶ τὸν μὲν β' καὶ ρηʼ σημαίνοντας τὴν τὸ τῶν Ἴουδαίων ἐπιβουλὴν καὶ πονηρίαν, καὶ τὴν Ἰούδᾳ τοῦ Ἰσχαριώτου προδοσίαν" τόν τε χ', καὶ μθ', καὶ οα' , (καλὴ δηλοῦντας τὴν τε βασιλείαν αὐτοῦ καὶ χριτι4 χὴν δύναμιν, καὶ τὴν εἰς ἡμᾶς αὐτοῦ πάλιν ἔνσαρκον παρουείαν, καὶ τὴν κλῆσιν τῶν ἐθνῶν. Καὶ ὁ μὲν ιε΄ δείκνυσιν αὐτοῦ τὴν ἐκ νεκρῶν ἀνάστασιν" ὁ δὲ κγ' καὶ μςʼ ἀπαγγέλλουσι τὴν εἰς οὐρανοὺς ἄνοδον αὐτοῦ " τὸν δὲ κβ΄, καὶ ιε΄, καὶ ὑζʼ, καὶ μη ἀναγινώσκων, θεωρῆσαι δυνήσῃ τὰς εἰς ἡμᾶς τοῦ Σωτῆρος διὰ τῶν παθημάτων αὐτοῦ γενομένας εὐεργεσίας. ᾿

Hots de thelę̄s katʼ idian ta peri tou Sōtēros psallein, en ekastǭ men schedon heuriskeis psalmǭ ta «oiautaʼ echeis de malista ton men md΄ kai ton rthʼ dēlountas tēn ek tou Patros autou gnēsian gennēsin kai tēn ensarkon autou parousian" ton de cha' kai prolegontas peri tou theiou staurou, kai hosēn di᾿ hēmas epiboulēn anedexato, kai posa peponthe" kai ton men b' kai rēʼ sēmainontas tēn to tōn Ioudaiōn epiboulēn kai ponērian, kai tēn Ioudą tou Ischariōtou prodosian" ton te ch', kai mth', kai oa' , (kalē dēlountas tēn te basileian autou kai chriti4 chēn dynamin, kai tēn eis hēmas autou palin ensarkon paroueian, kai tēn klēsin tōn ethnōn. Kai ho men ie΄ deiknysin autou tēn ek nekrōn anastasin" ho de kg' kai msʼ apangellousi tēn eis ouranous anodon autou " ton de kb΄, kai ie΄, kai hyzʼ, kai mē anaginōskōn, theōrēsai dynēsę̄ tas eis hēmas tou Sōtēros dia tōn pathēmatōn autou genomenas euergesias. ᾿

When you wish to sing by yourself the things concerning the Saviour, you find such things in almost every psalm; but you have especially the 44th and the 109th, which declare his genuine generation from the Father and his coming in the flesh; and the 21st and [the 68th], which foretell the divine cross, and how great a plot he endured for us, and how much he suffered; and the 2nd and the 108th, which signify the plot and wickedness of the Jews and the betrayal by Judas Iscariot; and the 20th, the 49th, and the 71st, which declare his kingdom and his power of judgment, and his coming to us again in the flesh, and the calling of the nations. The 15th shows his resurrection from the dead; the 23rd and the 46th proclaim his ascent into heaven; and reading the [92nd], the [95th], the [97th], and the [98th], you will be able to behold the benefits that came to us from the Saviour through his sufferings.

Textual problem in this passage: see the notes.

Ps 45:1 (44:1 LXX) (allusion, high confidence) · Ps 110:1 (109:1 LXX) (allusion, high confidence) · Ps 22:1 (21:1 LXX) (allusion, high confidence) · Ps 69:1 (68:1 LXX) (allusion, medium confidence) · Ps 2:1 (allusion, high confidence) · Ps 109:1 (108:1 LXX) (allusion, high confidence) · Ps 21:1 (20:1 LXX) (allusion, high confidence) · Ps 50:1 (49:1 LXX) (allusion, high confidence) · Ps 72:1 (71:1 LXX) (allusion, high confidence) · Ps 16:1 (15:1 LXX) (allusion, high confidence) · Ps 24:1 (23:1 LXX) (allusion, high confidence) · Ps 47:1 (46:1 LXX) (allusion, high confidence) · Ps 93:1 (92:1 LXX) (allusion, medium confidence) · Ps 96:1 (95:1 LXX) (allusion, medium confidence) · Ps 98:1 (97:1 LXX) (allusion, medium confidence) · Ps 99:1 (98:1 LXX) (allusion, medium confidence)

Notes and citation

Summary: The psalms most fully about Christ: his generation, cross, betrayal, kingdom and judgment, resurrection, ascension, and the benefits of his passion.

Greek numbering (tags give English numbering). Bracketed numbers are read from damaged numerals (the sign for 90 has dropped out); "the 68th" is lost in the scan and supplied from the sense (the passion psalm). The phrase "coming to us again in the flesh" is Athanasius's wording as printed.

Notes on the original text

Digital text corrected (OCR letter slips; OCR χ for κ): εὑρίσχεις → εὑρίσκεις; δεέχνυσιν → δείκνυσιν.

Topics: Christology, Prophecy and fulfilment

Cite (SBL): Athanasius, Marcell. 26 (PG 27 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-epistula-marcellinum/26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/athanasius-epistula-marcellinum/26

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Translation: Translated by Claude from the Greek of Migne PG 27 (archive.org OCR; slips corrected and logged); no public-domain English translation exists, so the translation was re-read against the original.

Chapter 27

27PG 27 27

Τοιοῦτος μὲν οὖν ἐστι καὶ ὁ χαρακτὴρ εἰς ὠφέλειαν τοῖς ἀνθρώποις ἐκ τῆς βίβλου τῶν Ψαλμῶν, Ἰχούσης αὐτῆς ἰδίους ψαλμοὺς, καὶ ἐν τοῖς λοιποῖς ὃς περὶ τῆς ἐν σώματι παρουσίας τοῦ Κυρίου ἡμῶν καὶ Σωτῆρος Ἰησοῦ Χριστοῦ πυχνοτέρας τὰς προφητείας, καθὰ προεῖπον. Διὰ τί δὲ μετὰ μέλους καὶ δῇς ψάλλονται οἱ τοιοῦτοι λόγοι, ἀναγκαῖον μηδὲ τοῦτο παρελθεῖν. Τινὲς μὲν γὰρ τῶν παρʼ ἡμῖν ἀκεραίων, καίσοι πιστευόντων εἶναι θεόπνευστα τὰ ῥήματα, ὅμως νομίζουσι διὰ τὸ εὔφωνον καὶ τέρψεως ἔνεκεν τῆς ἀκοῆς μελῳδεῖσθαι τοὺς ψαλμούς. Οὐχ ἔστι δὲ οὕτως" οὐ γὰρ τὸ ἡδὺ καὶ πιθανὸν ἐζήτησεν ἡ Γραφή “ ἀλλὰ καὶ τοῦτο ὠφελείας ἕνεκεν τῆς ψυχῆς τετύπωται διὰ πάντα μὲν, μάλιστα δὲ διὰ δύο ταῦτα " πρῶτον μὲν, ὅτι ἔπρεπε τὴν θείαν Γραφὴν μὴ μόνον τῇ συνεχείᾳ, ἀλλὰ καὶ τῇ κατὰ πλάτος φωνῇ τὸν Θεὸν ὑμνεῖν. ΠΟΙ φοιῬγοξεθ, δορὰ ἰῃ ]Ἰαιπἀϊη6 τοοῖὶδ Ὠεοῦπὶ ἃ Κατὰ συνέχειαν μὲν οὖν εἴρηται, οἷά ἐστι τὰ τοῦ νόμου καὶ τῶν προφητῶν, καὶ τὰ ἱστορούμενα πάντα, μετὰ τῆς Καινῆς Διαθήκης ᾿ κατὰ πλάτος δὲ λέγεται, οἷά ἐστι τὰ τῶν ψαλμῶν καὶ ᾧδῶν καὶ ἀσμάτων ῥήματα καὶ οὕτως γὰρ σωθήσεται τὸ ἐξ ὅλης ἰσχύος καὶ δυνάμεως ἀγαπᾷν τὸν Θεὸν τοὺς ἀνθρώπους. Δεύτερον δὲ, ὅτι, ὥσπερ ἁρμονία τοὺς αὐλοὺς συντιθεῖσα μίαν τὴν συμφωνίαν ἀποτελεῖ, οὕτως, ἐπειδὴ καὶ ἐν τῇ ψυχῇ διάφορα κινήματα φαίνεται, καὶ ἔστιν ἐν αὐτῇ τὸ λογίζεσθαι, καὶ τὸ ἐπιθυμεῖν, καὶ τὸ θυμοειδὲς, ἐκ δὲ τῆς τούτων κινήσεως καὶ ἡ τῶν μελῶν γίνεται τοῦ σώματος ἐνέργεια, βούλεται ὁ λόγος μὴ ἀσύμφωνον εἶναι τὸν ἄνθρωπον ἑαυτῷ, μηδὲ διίστασθαι πρὸς ἑαυτόν" ὥστε λογίζεσθαι μὲν τὰ βέλτιστα, πράττειν δὲ τῷ θυμῷ τὰ φαῦλα, ὡς ὁ Πιλᾶτος λέγων : αυὐἱ μέν“ Οὐδεμίαν αἰτίαν εὑρίσκω εἰς αὐτόν" συντρέχων δὲ τῇ γνώμῃ τῶν Ἰουδαίων ἢ ἐπιθυμεῖν μὲν τὰ φαῦλα, μὴ δύνασθαι δὲ πράττειν, ὡς οἱ κατὰ ἣ πάλιν μὴ μοιχεύειν μὲν, κλέπτειν δέ" ἣ μὴ κλέπτειν μὲν, φονεύειν δέ" ἣ μὴ φονεύειν μὲν, βλασφημεῖν δέ.

Toioutos men oun esti kai ho charaktēr eis ōpheleian tois anthrōpois ek tēs biblou tōn Psalmōn, Ichousēs autēs idious psalmous, kai en tois loipois hos peri tēs en sōmati parousias tou Kyriou hēmōn kai Sōtēros Iēsou Christou pychnoteras tas prophēteias, katha proeipon. Dia ti de meta melous kai dę̄s psallontai hoi toioutoi logoi, anankaion mēde touto parelthein. Tines men gar tōn parʼ hēmin akeraiōn, kaisoi pisteuontōn einai theopneusta ta rhēmata, homōs nomizousi dia to euphōnon kai terpseōs eneken tēs akoēs melǭdeisthai tous psalmous. Ouch esti de houtōs" ou gar to hēdy kai pithanon ezētēsen hē Graphē “ alla kai touto ōpheleias heneken tēs psychēs tetypōtai dia panta men, malista de dia dyo tauta " prōton men, hoti eprepe tēn theian Graphēn mē monon tę̄ synecheią, alla kai tę̄ kata platos phōnę̄ ton Theon hymnein. POI phoiRhgoxeth, dora ię̄ ]Iaipaïē6 tooiid Ōeoupi ha Kata synecheian men oun eirētai, hoia esti ta tou nomou kai tōn prophētōn, kai ta historoumena panta, meta tēs Kainēs Diathēkēs ᾿ kata platos de legetai, hoia esti ta tōn psalmōn kai hǭdōn kai asmatōn rhēmata kai houtōs gar sōthēsetai to ex holēs ischyos kai dynameōs agapąn ton Theon tous anthrōpous. Deuteron de, hoti, hōsper harmonia tous aulous syntitheisa mian tēn symphōnian apotelei, houtōs, epeidē kai en tę̄ psychę̄ diaphora kinēmata phainetai, kai estin en autę̄ to logizesthai, kai to epithymein, kai to thymoeides, ek de tēs toutōn kinēseōs kai hē tōn melōn ginetai tou sōmatos energeia, bouletai ho logos mē asymphōnon einai ton anthrōpon heautǭ, mēde diistasthai pros heauton" hōste logizesthai men ta beltista, prattein de tǭ thymǭ ta phaula, hōs ho Pilatos legōn : auui men“ Oudemian aitian heuriskō eis auton" syntrechōn de tę̄ gnōmę̄ tōn Ioudaiōn ē epithymein men ta phaula, mē dynasthai de prattein, hōs hoi kata hē palin mē moicheuein men, kleptein de" hē mē kleptein men, phoneuein de" hē mē phoneuein men, blasphēmein de.

Such, then, is the character of the book of Psalms for people's benefit: it has psalms of its own, and in the rest, as I said before, rather frequent prophecies about the bodily coming of our Lord and Saviour Jesus Christ. Why such words are sung with melody and song, it is necessary not to pass over either. Some of the simple among us, though they believe the words to be inspired, nevertheless think that the psalms are sung for the sake of euphony and to delight the ear. But it is not so; for Scripture did not seek what is sweet and persuasive, but this too was ordained for the benefit of the soul, for every reason, but especially for these two. First, because it was fitting that the divine Scripture should hymn God not only in continuous speech but also in broad voice. … In continuous speech are said such things as those of the law and the prophets and all the histories, together with the New Testament; in broad voice are said such things as the words of psalms, odes, and songs; and so it will be ensured that people love God with all their strength and power. Second, because, just as harmony, joining the pipes together, produces a single concord, so, since different movements appear in the soul—there is in it reasoning, desiring, and the spirited part, and from their motion comes also the activity of the body's members—the Word wishes a man not to be out of tune with himself, nor at variance with himself, so as to reason the best things but do base things in passion, like Pilate, who said, "I find no fault in him," yet ran along with the opinion of the Jews; or to desire base things but be unable to do them, like those who [plotted] against …; or again not to commit adultery but to steal; or not to steal but to murder; or not to murder but to blaspheme.

Mark 12:30 (allusion, medium confidence) · John 18:38 (quotation, high confidence)

Notes and citation

Summary: The Psalms are sung not for pleasure but so that God is praised with full voice and so that the singer's soul is brought into harmony with itself.

Mark 12:30; John 18:38. "Continuous speech" and "broad voice" contrast plain reading with extended, chanted delivery. A line of OCR debris is not translated, and a few words are lost after "like those who … against" (the standard text names the elders who plotted against Susanna).

Notes on the original text

Digital text corrected (OCR χ for λ; stray letter): ἀχλὰ καὶ → ἀλλὰ καὶ; εὑρίσκχω → εὑρίσκω.

Topics: Scripture and canon, Prayer, Hymns and singing, The soul

Cite (SBL): Athanasius, Marcell. 27 (PG 27 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-epistula-marcellinum/27). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/athanasius-epistula-marcellinum/27

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Translation: Translated by Claude from the Greek of Migne PG 27 (archive.org OCR; slips corrected and logged); no public-domain English translation exists, so the translation was re-read against the original.

Chapter 28

28PG 27 27

χη". Ἵνʼ οὖν μὴ τοιαύτη τις ἐν ἡμῖν ταραχὴ γίνηται, θέλει τὴν ψυχὴν ὁ λόγος ἔχουσαν Χριστοῦ νοῦν, ὡς εἶπεν ὁ ᾿Απόστολος, τούτῳ καθηγεμόνι χρήσασθαι, καὶ ἐν τούτῳ τῶν μὲν ἐν αὐτῇ παθητιχῶν κρατεῖν, τῶν δὲ τοῦ σώματος μελῶν ἄρχειν, εἰς τὸ ὑπακούειν τῷ λόγῳʼ ἵνα, ὡς ἐν ἀρμονῖ τὸ πλῆκτρον, οὕτως αὐτὸς ὁ ἄνθρωπος ψαλτήριον γενόμενος, καὶ τῷ πνεύματι προσέχων ὁλοχλήρως, καὶ πᾶσι τοῖς μέλεσι καὶ τοῖς χινήμασιν ὑπαχούῃ, καὶ δουλεύῃ τῷ βουλήματι τοῦ Θεοῦ. Τῆς δὲ τοιαύτης τῶν λογισμῶν ἀταραξίας καὶ ἀκύμονος καταστάσεως εἰκὼν καὶ τύπος ἐστὶν ἡ τῶν Ψαλμῶν ἐμμελὴς ἀνάγνωσις. "Ὥσπερ γὰρ τὰ τῆς ψυχῆς νοήματα γνωρίζομεν καὶ σημαίνομὲν διʼ ὧν προφέρομεν λόγων, οὕτως, τῆς πνευματικῆς ἐν ψυχῇ ἁρμονίας τὴν ἐκ τῶν λόγων μελῳδίαν σύμθολον εἶναι θέλων ὁ Κύριος, τετύπωχεν ἐμμελῶς τὰς ᾧδὰς ψάλλεσθαι, καὶ τοὺς ψαλμοὺς μετʼ δῆς ἀναγινώσχεσθαι. Καὶ τοῦτʼ ἔστιν ἡ ἐπιθυμία ([0) τῆς ψυχῆς, τὸ καλῶς αὐτὴν διακεῖσθαι, ὡς γέγραπται' Εὐθυμεῖ τις ἐν ὑμῖν; ψα.1.λέτω. Οὕτως τὸ μὲν ἐν αὐτῇ ταραχῶδες καὶ τραχὺ καὶ ἄταχτον ἐξτὸ δὲ λυποῦν θεραπεύεται, ψαλλόντων ἡμῶν" ἽἼνα τί περίλυπος εἶ, ἡ ψυχή μου, καὶ ἵγα ῃ τί συνταράσσεις με; Καὶ τὸ μὲν ἐσφαλμένον ἐπιγνώσεται λέγουσαʼ Ἐμοῦ δὲ παρὰ μικρὸν ἐσα.λεύθησαν οἱ πόδες" τὸ δὲ φοδηθὲν ἐπιῤῥώσει τῇ ἐλπίδι ἐν τῷ λέγεινʼ Κύριος ἐμοὶ βοηθὸς, καὶ οὗ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος.

chē". Hinʼ oun mē toiautē tis en hēmin tarachē ginētai, thelei tēn psychēn ho logos echousan Christou noun, hōs eipen ho ᾿Apostolos, toutǭ kathēgemoni chrēsasthai, kai en toutǭ tōn men en autę̄ pathētichōn kratein, tōn de tou sōmatos melōn archein, eis to hypakouein tǭ logǭʼ hina, hōs en armoni to plēktron, houtōs autos ho anthrōpos psaltērion genomenos, kai tǭ pneumati prosechōn holochlērōs, kai pasi tois melesi kai tois chinēmasin hypachouę̄, kai douleuę̄ tǭ boulēmati tou Theou. Tēs de toiautēs tōn logismōn ataraxias kai akymonos katastaseōs eikōn kai typos estin hē tōn Psalmōn emmelēs anagnōsis. "Hōsper gar ta tēs psychēs noēmata gnōrizomen kai sēmainomen diʼ hōn propheromen logōn, houtōs, tēs pneumatikēs en psychę̄ harmonias tēn ek tōn logōn melǭdian symtholon einai thelōn ho Kyrios, tetypōchen emmelōs tas hǭdas psallesthai, kai tous psalmous metʼ dēs anaginōschesthai. Kai toutʼ estin hē epithymia ([0) tēs psychēs, to kalōs autēn diakeisthai, hōs gegraptai' Euthymei tis en hymin? psa.1.letō. Houtōs to men en autę̄ tarachōdes kai trachy kai atachton exto de lypoun therapeuetai, psallontōn hēmōn" HiIna ti perilypos ei, hē psychē mou, kai higa ę̄ ti syntarasseis me? Kai to men esphalmenon epignōsetai legousaʼ Emou de para mikron esa.leuthēsan hoi podes" to de phodēthen epirrhōsei tę̄ elpidi en tǭ legeinʼ Kyrios emoi boēthos, kai hou phobēthēsomai ti poiēsei moi anthrōpos.

So that no such confusion may arise in us, the Word wishes the soul that has the mind of Christ, as the apostle said, to use it as its guide, and by it to master the passions within it and to rule the members of the body, so that they obey reason; so that, as the plectrum in harmony, so the man himself, having become a psaltery and attending wholly to the Spirit, may obey in all his members and movements and serve the will of God. Of such calmness of thoughts and waveless condition the melodious reading of the Psalms is an image and type. For just as we make known and signify the thoughts of the soul by the words we utter, so the Lord, wishing the melody of the words to be a symbol of the spiritual harmony in the soul, has ordained that the odes be sung melodiously and the psalms read with song. And this is the desire of the soul: to be in a good state, as it is written: "Is anyone among you cheerful? Let him sing psalms." So what is turbulent, rough, and disordered in it is smoothed out, and what grieves is healed, as we sing: "Why are you very sorrowful, my soul, and why do you trouble me?" And it will recognize where it has stumbled, saying: "But my feet had almost slipped"; and what is afraid it will strengthen with hope by saying: "The Lord is my helper, and I will not fear what man shall do to me."

Textual problem in this passage: see the notes.

1 Cor 2:16 (allusion, high confidence) · Jas 5:13 (quotation, high confidence) · Ps 42:5 (41:6 LXX) (quotation, high confidence) · Ps 73:2 (72:2 LXX) (quotation, high confidence) · Ps 118:6 (117:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Melodious psalmody is an image of the harmony of a soul guided by the mind of Christ; the Psalms calm, heal, correct, and strengthen it.

1 Cor 2:16; Jas 5:13; Ps 42:5 (LXX 41:6); Ps 73:2 (LXX 72:2); Ps 118:6 (LXX 117:6). A few letters lost in the scan after "what is turbulent, rough, and disordered in it" are rendered by the sense ("is smoothed out").

Notes on the original text

Digital text corrected (OCR χ for κ): χαθηγεμόνι → καθηγεμόνι; πλήχτρον → πλῆκτρον; ἀχύμονος → ἀκύμονος.

Topics: Prayer, Hymns and singing, The soul

Cite (SBL): Athanasius, Marcell. 28 (PG 27 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-epistula-marcellinum/28). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/athanasius-epistula-marcellinum/28

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Translation: Translated by Claude from the Greek of Migne PG 27 (archive.org OCR; slips corrected and logged); no public-domain English translation exists, so the translation was re-read against the original.

Chapter 29

29PG 27 27

χθʼ, Οἱ μὲν οὖν μὴ τοῦτον τὸν τρόπον ἀναγινώσκοντες τὰς θείας ᾧδὰς οὐ συνετῶς ψάλλουσιν, ἀλλʼ ἑαυτοὺς μὲν τέρπουσιν, ἔχουσι δὲ μέμψιν, ὅτι Οὐχ ὡραῖος αἷγος ἐν στόματι ἁμαρτω,λοῦ" οἱ δὲ κατὰ τὸν προειρημένον τρόπον ψάλλοντες, ὥστε τὴν μελῳδίαν τῶν ῥημάτων ἐκ τοῦ ῥυθμοῦ τῆς ψυχῆς καὶ τῆς πρὸς τὸ πνεῦμα συμφωνίας προσφέρεσθαι, οἱ κοιοῦτοι Ψάλλουσι μὲν τῇ γλώσσῃ, Ψάλλοντες δὲ καὶ τῷ νοῖ, 5|0] οὐ μόνον ἑαυτοὺς, ἀλλὰ καὶ τοὺς θέλοντας ἀκούειν αὐτῶν μεγάλως ὠφελοῦσιν. Ὁ γοῦν μακάριος Δαβὶδ, οὕτως χαταψάλλων τοῦ Σαοὺλ, αὐτὸ: εὐηρέστει Θεῷ, καὶ τὸν τάραχον καὶ τὸ μανιχὸν πάθος τοῦ τ; Σαοὺλ ἀπέλαυνε, καὶ γαληνιᾶν τὴν ψυχὴν αὐτοῦ παρεσχεύαζεν. Οὕτως οἱ ἱερεῖς ψάλλοντες, εἰς ἀταραξίαν τὰς ψυχὰς τῶν λαῶν καὶ εἰς ὁμόνοιαν αὐτὰς «ὧν ἐν οὐρανοῖς χορευόντων προσεχαλοῦντο. Τὸ ἄρα μετὰ μέλους λέγεσθαι τοὺς ψαλμοὺς οὐχ ἔστιν εὖὕφωνίας σπουδὴ, ἀλλὰ τεκμήριον τῆς ἁρμονίας τῶν ἐν τῇ ψυχῇ λογισμῶν. Καὶ ἡ ἐμμελὴς δὲ ἀνάγνωσις αὐμθολόν ἔστι τῆς εὐρύθμου καὶ ἁχειμάστου καταστάσεως τῆς διανοίας. Καὶ γὰρ τὸ αἰνεῖν τὸν Θεὸν χυμόάλοις εὐήχοις καὶ κιθάρᾳ καὶ δεχαχόρδῳ Ψαλσθα! μὲν νομίμως τὰ μέλη τοῦ σώματος: ὡς χορδὰς, «οὺς δὲ λογισμοὺς τῆς ψυχῆς ὡς; χύμθαλα γίνεσθαι, καὶ λοιπὸν τῇ ἠχῇ καὶ τῷ νεύματι τοῦ πνεύματος ; καῦτα πάντα κινεῖσθαι καὶ ζῆν' ὥττε, κατὰ τὸ γεγραμμένον, τῷ πνεύματι τὸν ἄγθρωπον ζὴν μὲν, καὶ τὰς πράξεις τοῦ σώματος θανατοῦν. Οὕτως γὰρ καὶ καλῶς ψάλλων δυθμίζει τὴν Ψυχὴν αὐτοῦ, καὶ ὥσπερ ἐξ ἀνισότητος εἰς ἰσότητα ἄγειʼ ὥστε ἐν τῷ κατὰ φύσιν αὐτὴν ἑστηχυΐαν μὴ πτοεῖσθαι ὑπό τινος, ἀλλὰ καὶ μᾶλλον εὐφαντάσιον γίνεσθαι, καὶ πλέον αὐτὴν λαμθδάνειν πόθον τῶν μελλόντων ἀγαθῶν. Τῇ γὰρ τῶν ῥημάτων μελῳδίᾳ συνδιατιθεμένη ἐπιλανθάνεται τῶν παθῶν, καὶ χαίρουσα βλέπει πρὸς τὸν νοῦν τὸν ἐν Χριστῷ, λογιξομένη

chthʼ, Hoi men oun mē touton ton tropon anaginōskontes tas theias hǭdas ou synetōs psallousin, allʼ heautous men terpousin, echousi de mempsin, hoti Ouch hōraios haigos en stomati hamartō,lou" hoi de kata ton proeirēmenon tropon psallontes, hōste tēn melǭdian tōn rhēmatōn ek tou rhythmou tēs psychēs kai tēs pros to pneuma symphōnias prospheresthai, hoi koioutoi Psallousi men tę̄ glōssę̄, Psallontes de kai tǭ noi, 5|0] ou monon heautous, alla kai tous thelontas akouein autōn megalōs ōphelousin. Ho goun makarios Dabid, houtōs chatapsallōn tou Saoul, auto: euērestei Theǭ, kai ton tarachon kai to manichon pathos tou t? Saoul apelaune, kai galēnian tēn psychēn autou parescheuazen. Houtōs hoi hiereis psallontes, eis ataraxian tas psychas tōn laōn kai eis homonoian autas «hōn en ouranois choreuontōn prosechalounto. To ara meta melous legesthai tous psalmous ouch estin euyphōnias spoudē, alla tekmērion tēs harmonias tōn en tę̄ psychę̄ logismōn. Kai hē emmelēs de anagnōsis aumtholon esti tēs eurythmou kai hacheimastou katastaseōs tēs dianoias. Kai gar to ainein ton Theon chymoalois euēchois kai kitharą kai dechachordǭ Psalstha! men nomimōs ta melē tou sōmatos: hōs chordas, «ous de logismous tēs psychēs hōs? chymthala ginesthai, kai loipon tę̄ ēchę̄ kai tǭ neumati tou pneumatos ? kauta panta kineisthai kai zēn' hōtte, kata to gegrammenon, tǭ pneumati ton agthrōpon zēn men, kai tas praxeis tou sōmatos thanatoun. Houtōs gar kai kalōs psallōn dythmizei tēn Psychēn autou, kai hōsper ex anisotētos eis isotēta ageiʼ hōste en tǭ kata physin autēn hestēchyïan mē ptoeisthai hypo tinos, alla kai mallon euphantasion ginesthai, kai pleon autēn lamthdanein pothon tōn mellontōn agathōn. Tę̄ gar tōn rhēmatōn melǭdią syndiatithemenē epilanthanetai tōn pathōn, kai chairousa blepei pros ton noun ton en Christǭ, logixomenē

Those, then, who do not read the divine songs in this way do not sing with understanding, but please themselves and incur blame, because "praise is not seemly in the mouth of a sinner"; but those who sing in the way described, so that the melody of the words is offered from the rhythm of the soul and its concord with the Spirit, sing with the tongue, and singing with the mind as well, they greatly benefit not only themselves but also those who wish to hear them. Thus blessed David, singing so before Saul, was himself pleasing to God, and drove away Saul's turmoil and frenzied passion, and made his soul calm. So too the priests, singing psalms, called the souls of the peoples to calm and to concord with those who dance in heaven. To speak the psalms with melody, then, is not zeal for euphony but a token of the harmony of the thoughts in the soul; and melodious reading is a symbol of the well-ordered and storm-free state of the mind. For to praise God on well-sounding cymbals and harp and the ten-stringed psaltery is for the members of the body to become, as it were, strings, rightly tuned, and the thoughts of the soul cymbals, and then for all these to be moved and live by the sound and the nod of the Spirit; so that, as it is written, a man lives by the Spirit and puts to death the deeds of the body. For so one who sings well brings his soul into rhythm and leads it, as it were, from unevenness to evenness, so that, standing in its natural state, it is not frightened by anything, but rather has good imaginings and gains more longing for the good things to come. For, attuned to the melody of the words, it forgets the passions and, rejoicing, looks to the mind that is in Christ, reasoning …

1 Cor 14:15 (allusion, high confidence) · 1 Sam 16:23 (allusion, high confidence) · Ps 150:5 (allusion, high confidence) · Ps 33:2 (32:2 LXX) (allusion, medium confidence) · Rom 8:13 (allusion, high confidence)

Notes and citation

Summary: Psalms must be sung with understanding; then, like David's playing before Saul, they bring the soul into order and calm, as the body's members become strings for the Spirit.

Sir 15:9; 1 Cor 14:15; 1 Sam 16:23; Ps 150:5; Ps 33:2 (LXX 32:2); Rom 8:13. The section breaks off at the end.

Notes on the original text

Digital text corrected (OCR letter slips): μαχάοιος → μακάριος; εὐτρέστει → εὐηρέστει; τεχμήοιον → τεκμήριον.

Extrabiblical texts: Sir 15:9 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Prayer, Hymns and singing, The soul

Cite (SBL): Athanasius, Marcell. 29 (PG 27 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-epistula-marcellinum/29). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/athanasius-epistula-marcellinum/29

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Translation: Translated by Claude from the Greek of Migne PG 27 (archive.org OCR; slips corrected and logged); no public-domain English translation exists, so the translation was re-read against the original.

Chapter 30

30PG 27 27

Δεῖ τοίνυν, ὦ τέκνον, τῶν ἐντυγχανόντων ἔκαστον ταύτη τῇ βίβλῳ ἐντυγχάνειν μὲν ἄἅπατι γνησΐως τοῖς ἐν αὐτῇ θεοπνεύστοις οὖσι, λαμθάνειν λοιπὸν ἀπ᾿ αὐτῶν ὡς ἐκ παραδείσου καρπῶν ὠφελείας, πρὸς ὃ τὴν χρείαν ἑαυτὸν ἔχοντα συνορᾷ. ᾿γοῦμαι γὰρ ἐν τούτοις τοῖς λόγοις τῆς βίδλουʼ τὸν πάντα βίον τῶν ἀνθρώπων, τάς τε τῆς ψυχῆς διαθέσεις, καὶ τὰ τῶν λογισμῶν κινήματα μεμετρῆσθαι καὶ περιέχεσθαι" καὶ μτδὲν πλέον τούτων ἐν ἀνθρώτοῖς εὑρίσκεσθαι. Εἴτε γὰρ μετανοίας ἢ ἐξομολογήἄξως χρεία, ἣ θλίψις καὶ πειρασμὸς κατέλαβεν, ἐδιώχθη τις, καὶ ἣ ἐἑπιδουλευόμενος ἐῤῥύσθη, εἰ δὲ καὶ περίλυπός τις γέγονεν καὶ ταράττεται, καὶ πάσύμθολον πάλιν ἦν καὶ σημαντικὸν τοῦ συγχεῖὃ ΝΠ) δῖνα ροιμοηια δἶνα ΘΟΗ ΠΡΟ ΓαῖῸ δῖνα ποσί ποιοῦτον, οἷον ἐν τοῖς ἔμπροσθεν εἴρηται, ἣ Ὁ Δ] υἱά καὶ συνορᾷ ἑαυτὸν μὲν προοχόπτοντα, τὸν δὲ ἐχθρὸν χαταργούμενον, ἣ καὶ αἰνέσαι καὶ εὐχαριστῆσαι, καὶ εὐλογῆσαι βούλεται τὸν Κύριον, ἔχει τὴν διδασκαλίαν τούτων ἐν τοῖς θείοις ψαλμοῖς, Ἐχλεγέσθω γὰρ τὰ ἐν αὐτοῖς περὶ ἐκάστου τούτων εἰρημένα, καὶ οῦτως ὡς περὶ ἑαυτοῦ γεγραμμένα λέγων, καὶ συνδια«θέμενος τοῖς γεγραμμένοις, ἀναφέρει τῷ Κυρίῳ. τις αὐτὰ τοῖς ἔξωθεν τιθανοῖς ῥήμασι, μηδὲ πειραζέτω τὰς λέξεις μεταποιεῖν ἢ. ὅλως ἐναλλάσσειν' ἀλλʼ οὕτως ἀτεχνῶς τὰ Ὑεγραμμένα λεγέτω καὶ ψαλλέτω, ὥσπερ εἴρηται, ὑπὲρ τοῦ καὶ τοὺς διαχονήσαντας ἀνθρώπους αὐτὰ ἣ δἰεἰ, (ται ίδογο, σ08 αβποβοθηϊαβ νοῦθ8, ΠΟΙ σοῦ) ἐπιγινώσκοντας τὸ ἑαυτῶν συνεύχεσθαι ἧμῖν" μᾶλλον ἴμεν θα ]ο05 6]1.8 δὰϊ πίον ὃὲ ἵνα καὶ τὸ Πνεῦμα τὸ λαλῇσαν ἐν τοῖς ἁγίοις, θεωροῦν τοὺς παρʼ αὐτοῦ λόγους ἐνηχηθέντας ἐκείνοις, συναντιλαμβάνηται ἡμῖν. Ὅσῳ γὰρ τῶν ἁγίων ὁ βίος βελτίων τῶν ἄλλων ἐστὶ, τοσούτῳ καὶ τὰ παρʼ αὐτῶν ῥήματα τῶν παρʼ ἡμῶν συντιθεμένων βελτίονα καὶ ἰσχυρότερα ἄν τις εἴποι δικαίως. Ἐν τούτοις γὰρ εὐηρέστησαν τῷ Θεῷ, καὶ ταῦτα λέγοντες, ὡς εἶπεν ὁ ᾿Απόστολοςʼ Κατηγωγίσανγτο βασι(λείας, πυρὸς, ἔφυγον στόματα μαχαίρας, ἐνεδυγαμώθησαν ἀπὸ ἀσθενείας, ἐγεγήθησαν ἰσχυροὶ ἐν ὅον γυναῖκες ἐξ ἀναστάσξδως τοὺς

Dei toinyn, ō teknon, tōn entynchanontōn ekaston tautē tę̄ biblǭ entynchanein men haapati gnēsïōs tois en autę̄ theopneustois ousi, lamthanein loipon ap᾿ autōn hōs ek paradeisou karpōn ōpheleias, pros ho tēn chreian heauton echonta synorą. ᾿goumai gar en toutois tois logois tēs bidlouʼ ton panta bion tōn anthrōpōn, tas te tēs psychēs diatheseis, kai ta tōn logismōn kinēmata memetrēsthai kai periechesthai" kai mtden pleon toutōn en anthrōtois heuriskesthai. Eite gar metanoias ē exomologēaxōs chreia, hē thlipsis kai peirasmos katelaben, ediōchthē tis, kai hē heepidouleuomenos errhysthē, ei de kai perilypos tis gegonen kai tarattetai, kai pasymtholon palin ēn kai sēmantikon tou syncheio NP) dina roimoēia dina ThOĒ PRO GaiO dina posi poiouton, hoion en tois emprosthen eirētai, hē Ho D] huia kai synorą heauton men proochoptonta, ton de echthron chatargoumenon, hē kai ainesai kai eucharistēsai, kai eulogēsai bouletai ton Kyrion, echei tēn didaskalian toutōn en tois theiois psalmois, Echlegesthō gar ta en autois peri ekastou toutōn eirēmena, kai outōs hōs peri heautou gegrammena legōn, kai syndia«themenos tois gegrammenois, anapherei tǭ Kyriǭ. tis auta tois exōthen tithanois rhēmasi, mēde peirazetō tas lexeis metapoiein ē. holōs enallassein' allʼ houtōs atechnōs ta Hyegrammena legetō kai psalletō, hōsper eirētai, hyper tou kai tous diachonēsantas anthrōpous auta hē diei, (tai idogo, s08 abpobothēïab nouth8, POI sou) epiginōskontas to heautōn syneuchesthai hēmin" mallon imen tha ]o05 6]1.8 daï pion hoe hina kai to Pneuma to lalę̄san en tois hagiois, theōroun tous parʼ autou logous enēchēthentas ekeinois, synantilambanētai hēmin. Hosǭ gar tōn hagiōn ho bios beltiōn tōn allōn esti, tosoutǭ kai ta parʼ autōn rhēmata tōn parʼ hēmōn syntithemenōn beltiona kai ischyrotera an tis eipoi dikaiōs. En toutois gar euērestēsan tǭ Theǭ, kai tauta legontes, hōs eipen ho ᾿Apostolosʼ Katēgōgisangto basi(leias, pyros, ephygon stomata machairas, enedygamōthēsan apo astheneias, egegēthēsan ischyroi en hoon gynaikes ex anastasxdōs tous

It is necessary, then, my son, for everyone who reads this book to read all of it sincerely, since its contents are inspired by God, and then to take from them, as from a garden, the fruits of benefit for whatever need he sees in himself. For I think that in these words of the book the whole life of men, the dispositions of the soul and the movements of the thoughts, are measured and contained, and that nothing more than these is to be found among men. For whether there is need of repentance or confession, or affliction and temptation have overtaken someone, or someone has been persecuted, or, being plotted against, has been rescued; or if someone has become very sorrowful and is troubled, and … such things as were said above; or if he sees himself making progress and the enemy brought to nothing, or wishes to praise, give thanks, and bless the Lord—he has the teaching for these things in the divine psalms. Let him choose the things said in them about each of these, and so, saying them as written about himself, and sharing the disposition of what is written, offer them to the Lord. [31] Let no one adorn them with persuasive words from outside, nor try to alter the expressions or change them at all; but let him say and sing what is written simply as it is, as has been said, so that the men who ministered these words, recognizing their own words, may pray with us; or rather, so that the Spirit who spoke in the saints, seeing the words that he sounded in them, may help us. For as much as the life of the saints is better than that of others, so much better and stronger might one justly call their words than those composed by us. For by these they pleased God, and by saying these, as the apostle said, "they conquered kingdoms, … fire, escaped the edge of the sword, were made strong out of weakness, became mighty in [war], … women [received their dead] by resurrection …"

Heb 11:33 (quotation, high confidence) · Heb 11:34 (quotation, high confidence) · Heb 11:35 (quotation, high confidence)

Notes and citation

Summary: Every human need is provided for in the Psalms; they should be used in their own words, not embellished, so that the saints and the Spirit who spoke in them may pray with us.

The section numbered 31 in the edition lies inside this one; its beginning is marked [31]. Heb 11:33–35. A long stretch of OCR debris in the middle of the section and parts of the quotation from Hebrews are lost (…); the section breaks off at the end.

Notes on the original text

Digital text corrected (OCR letter slips; OCR χ for κ): ἐπιγινώσχοντας → ἐπιγινώσκοντας; συναντλαμδάνηται → συναντιλαμβάνηται.

Topics: Prayer, Scripture and canon, The Holy Spirit

Cite (SBL): Athanasius, Marcell. 30 (PG 27 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-epistula-marcellinum/30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/athanasius-epistula-marcellinum/30

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Translation: Translated by Claude from the Greek of Migne PG 27 (archive.org OCR; slips corrected and logged); no public-domain English translation exists, so the translation was re-read against the original.

Chapter 32

32PG 27 27

Οὐκοῦν καὶ νῦν ταῦτα λέγων ἕκαστος ἔστω θαῤῥῶν, ὅτι διʼ αὐτῶν ταχέως ὁ Θεὸς ἐπαχούσεται τοῖς δεομένοις" εἴτε γὰρ θλίθεται λέγων ταῦτα, μεγάλην ὄψεται τὴν ἐν αὑτοῖς παράκλησιν' εἴτε πεεράζεται καὶ διώχεται ψάλλων οὕτως, δοκιμώτερος ἄναφανήσεται, καὶ σκεπασθήσεται παρὰ τοῦ Κυρίου, τοῦ καὶ τὸν εἰπόντα ταῦτα. σχεπάσαντοςʼ ἐν τούτοις τὸν μὲν διάβολον ἀνατρέψει, τοὺς δὲ δαέμονας αὐτοῦ δοθήσει. Ταῦτα λέγων εἰ μὲν ἥμαρτεν, ἑαυτὸν ἐντρέψει καὶ παύσεται" εἰ δὲ μὴ ἥμαρτεν, ὄψεται ἑαυτὸν ἢ ΠΡΟ χαίροντα, ὅτι τοῖς μὲν ἔμπροσθεν ἐπεχτείνεται, καὶ ἀγωνιζόμενος μὲν ἰσχύσει ψάλλων οὕτως, οὐ σαλευθήσεται δὲ εἰς τὸν αἰῶνα ἀπὸ τῆς ἀληθείας, ἀλλὰ καὶ τοὺς ἀπατῶντας καὶ πλανᾷν ἐπιχειροῦντας ἐλέγξει" καὶ τούτου οὐκ ἄνθρωπος ἐγγυητὴς, ἀλλʼ αὑτὴ ἡ θεία γίνεται Γραφή. Ὁ γὰρ Θεὸς ἐνετείλατο τῷ Μωῦσῇ γράψαι τὴν μεγάλην Ὠδὴν, καὶ διδάξαι τὸν λαόν" τόν τε χαθιστάμενον ἄρχοντα κελεύει γράψαι τὸ Δευτερονόμιον, ἔχειν τε τοῦτο μετὰ χεῖρας, καὶ μελετᾷν ἀεὶ τὰ ἐν αὑτῷ ῥήματα, ὡς ἀρχούντων τῶν ἐν αὐτοῖς λόγων πρός τε ὑπόμνησιν ἀρετῆς, καὶ βοήθειαν φέρειν τοῖς γνησίως αὐτοὺς μελετῶσιν.; ᾿Αμέλει ὁπηνίκα εἰς τὴν γῆν εἰσῆλθεν ὁ τοῦ Νανῇ, βλέπων τὰς τῶν ἐχθρῶν διατάξεις, καὶ τοὺς βασιλεῖς τῶν ᾿Αμοῤῥαίων πάντας συνελθόντας εἰς πόλεμον, αὐτὸς ἀνθʼ ὅπλων καὶ ξιφῶν τὸ Δευτερονόμιον ἀνὰγνοὺς εἰς τὰ ὦτα πάντων, τά τε ῥήματα τοῦ νόμου ὑπομνήσας, καὶ τούτοις τὸν λαὸν χαθοπλίσας, πεὉ Ρἰ γέγονε τῶν πολεμίων. Ὁ δὲ βασιλεὺς Ἰωσίας, εὑρεθέντος τοῦ βιβλίου, καὶ ἀναγνωσθέντος εἰς τὰς πάντων ἀκοὰς, οὐκέτι τοὺς ἐχθροὺς ἐφοθεῖτο. Καὶ εἴ ποῖ δὲ πόλεμος ἣν τῷ λαῷ, ἡ κιβωτὸς ἔχουσα τὰ πυξία τοῦ νόμου προώδευς πάντων, καὶ ἠρχεῖτο τούτοις ἀντὶ πάσης παρατάξεως εἰς βοήθειαν, εἰ μὴ τις ἦν παρὰ τοῖς βαστάζουσι καὶ ἐν τοῖς λαοῖς προχρατήσασα ἁμαρτία καὶ ὑπόχρισις. Πίστεως γὰρ καὶ γνησίας διαθέσεως χρεία, ἵνα ὁ νόμος εἰς τὰ

Oukoun kai nyn tauta legōn hekastos estō tharrhōn, hoti diʼ autōn tacheōs ho Theos epachousetai tois deomenois" eite gar thlithetai legōn tauta, megalēn opsetai tēn en hautois paraklēsin' eite peerazetai kai diōchetai psallōn houtōs, dokimōteros anaphanēsetai, kai skepasthēsetai para tou Kyriou, tou kai ton eiponta tauta. schepasantosʼ en toutois ton men diabolon anatrepsei, tous de daemonas autou dothēsei. Tauta legōn ei men hēmarten, heauton entrepsei kai pausetai" ei de mē hēmarten, opsetai heauton ē PRO chaironta, hoti tois men emprosthen epechteinetai, kai agōnizomenos men ischysei psallōn houtōs, ou saleuthēsetai de eis ton aiōna apo tēs alētheias, alla kai tous apatōntas kai planąn epicheirountas elenxei" kai toutou ouk anthrōpos engyētēs, allʼ hautē hē theia ginetai Graphē. Ho gar Theos eneteilato tǭ Mōysę̄ grapsai tēn megalēn Ōdēn, kai didaxai ton laon" ton te chathistamenon archonta keleuei grapsai to Deuteronomion, echein te touto meta cheiras, kai meletąn aei ta en hautǭ rhēmata, hōs archountōn tōn en autois logōn pros te hypomnēsin aretēs, kai boētheian pherein tois gnēsiōs autous meletōsin.? ᾿Amelei hopēnika eis tēn gēn eisēlthen ho tou Nanę̄, blepōn tas tōn echthrōn diataxeis, kai tous basileis tōn ᾿Amorrhaiōn pantas synelthontas eis polemon, autos anthʼ hoplōn kai xiphōn to Deuteronomion anagnous eis ta ōta pantōn, ta te rhēmata tou nomou hypomnēsas, kai toutois ton laon chathoplisas, peO Ri gegone tōn polemiōn. Ho de basileus Iōsias, heurethentos tou bibliou, kai anagnōsthentos eis tas pantōn akoas, ouketi tous echthrous ephotheito. Kai ei poi de polemos hēn tǭ laǭ, hē kibōtos echousa ta pyxia tou nomou proōdeus pantōn, kai ērcheito toutois anti pasēs parataxeōs eis boētheian, ei mē tis ēn para tois bastazousi kai en tois laois prochratēsasa hamartia kai hypochrisis. Pisteōs gar kai gnēsias diatheseōs chreia, hina ho nomos eis ta

So now too let each who says these words be confident that through them God will quickly hear those who ask. For whether he is afflicted when he says them, he will find great comfort in them; or whether he is tempted and persecuted as he sings so, he will appear the more approved and will be sheltered by the Lord, who sheltered also the one who first spoke these words; by them he will overturn the devil and drive away his demons. Saying these things, if he has sinned, he will put himself to shame and cease; if he has not sinned, he will see himself rejoicing that he stretches forward to what lies ahead; and, contending, he will be strong as he sings so, and will never be shaken from the truth, but will also refute those who deceive and try to lead astray. And of this no man is the guarantor, but the divine Scripture itself. For God commanded Moses to write the great Song and to teach it to the people; and he commands the one appointed ruler to write Deuteronomy, to have it in his hands, and always to meditate on the words in it, since the words in them suffice both for remembrance of virtue and for giving help to those who meditate on them sincerely. Indeed, when Joshua son of Nun entered the land and saw the enemies' battle lines and all the kings of the Amorites gathered for war, instead of arms and swords he read Deuteronomy in the ears of all, recalling the words of the law, and, arming the people with them, he prevailed over the enemies. And king Josiah, when the book had been found and read in the hearing of all, no longer feared his enemies. And whenever the people had a war, the ark containing the tablets of the law went before all, and it sufficed them instead of any battle array for help—unless there was some sin and hypocrisy prevailing among those who carried it and among the people. For there is need of faith and a sincere disposition, so that the law, …

Phil 3:13 (allusion, high confidence) · Deut 31:19 (allusion, high confidence) · Deut 17:18 (allusion, high confidence) · Deut 17:19 (allusion, high confidence) · Josh 8:34 (allusion, medium confidence) · 2 Kgs 22:8 (allusion, high confidence) · Num 10:35 (allusion, medium confidence)

Notes and citation

Summary: Those who pray the Psalms will be heard and protected; Scripture itself shows the power of God's words, as with Moses' Song, Deuteronomy in Joshua's and Josiah's days, and the ark of the law.

Phil 3:13; Deut 31:19, 22; Deut 17:18–19; Josh 8:34–35 with Josh 10; 2 Kgs 22–23; Num 10:33–35. The section breaks off at the end; section 33 has only its opening words in the scan.

Notes on the original text

Digital text corrected (OCR χ for κ): δοχιμώτερος → δοκιμώτερος; σχεπασθήσεται → σκεπασθήσεται.

Topics: Prayer, Scripture and canon, The devil and demons

Cite (SBL): Athanasius, Marcell. 32 (PG 27 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-epistula-marcellinum/32). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/athanasius-epistula-marcellinum/32

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Translation: Translated by Claude from the Greek of Migne PG 27 (archive.org OCR; slips corrected and logged); no public-domain English translation exists, so the translation was re-read against the original.

Chapter 33

33PG 27 27

Ἐγὼ γοῦν, ἔλεγεν ὁ γέρων, ἤκουσα καὶ παρὰ φρονίμων ἀνδρῶν, ὡς ἄρα τὸ παλαιὸν ἐν τῷ

Egō goun, elegen ho gerōn, ēkousa kai para phronimōn andrōn, hōs ara to palaion en tǭ

"For I," said the old man, "have heard also from wise men that in olden times, in the …"

Notes and citation

Summary: The opening words of the last section; the rest is lost in the scan.

Only the first words of this section survive in the scan; the rest of the letter is lost here.

Cite (SBL): Athanasius, Marcell. 33 (PG 27 27; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-epistula-marcellinum/33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/athanasius-epistula-marcellinum/33

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-athanasius-epistula-marcellinum-33) · Report an error

Translation: Translated by Claude from the Greek of Migne PG 27 (archive.org OCR; slips corrected and logged); no public-domain English translation exists, so the translation was re-read against the original.