# Expositions on the Psalms - Author: [Athanasius of Alexandria](https://sophiascriptura.com/fathers/authors/athanasius/) - Latin title: *Expositiones in Psalmos* - Date: uncertain (4th century) (disputed) - Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 27 (Paris: Migne, 1857), cols. 55ff. (reprinting the Benedictine edition of B. de Montfaucon, Paris, 1698) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/athanasius-expositiones-psalmos/ - Passages: 8 ## Exposition on Psalm 1 - URL: https://sophiascriptura.com/fathers/athanasius-expositiones-psalmos/1/#p-1 - Source: PG 27:59–64 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: The commentary reads Psalm 1 of Christ and his followers, applying the ungodly to Jesus’ opponents, the tree to Christ and the Scriptures, and the wind to God’s final judgment. ### Greek text ΨΑΛΜΟΣ Α΄. Ὑπόθεσις. Τὴν ἀρχὴν τῆς προφητείας τῷ ἐξ αὐτοῦ τεχθησομένῳ Χριστῷ ἀνατίθησιν ὁ Δαυΐδ. Διὸ ἐν πρώτοις μακαρίζει τοὺς εἰς αὐτὸν ἠλπικότας. [Μακαρίους δὲ καλεῖ τοὺς μὴ πορευθέντας ἐν βουλῇ ἀσεβῶν, μήτε μὴν στάντας ἐν ὁδῷ ἁμαρτωλῶν, μήτε ἐπὶ καθέδραν λοιμῶν καθεστηκότας. Τρία γὰρ ἦν τὰ τάγματα παρὰ Ἰουδαίοις κατὰ τοῦ Σωτῆρος ἐπαναστάντα, γραμματεῖς, Φαρισαῖοι, καὶ νομικοί· οἱ καὶ κληθεῖεν εἰκότως ἀσεβεῖς καὶ ἁμαρτωλοὶ καὶ λοιμοί. Ὁδὸς μὲν ὁ βίος εἴρηται διὰ τὴν πρὸς τὸ τέλος τῶν γεννωμένων ἔπαξιν.] Μακάριος ἀνὴρ ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν. Δυνατὸν δὲ βουλὴν ἀσεβῶν εἰπεῖν τὴν σύνοδον καὶ τὴν συνέλευσιν τῶν πονηρῶν. Καὶ ἐπεὶ βλαβερὸν τὸ τοῖς ἀθροίσμασι τῶν ἀσεβῶν παραβάλλειν, μακαρίζει τὸν μηδὲ κατὰ ποσὸν εἰς τὸ αὐτὸν αὐτοῖς ἐρχόμενον. Τοιοῦτος ὑπῆρχεν ὁ Ἰωσὴφ ὁ ἀπὸ ᾿Αριμαθίας, ὁ τὸ σῶμα τοῦ Κυρίου καὶ Θεοῦ θάψας. Εἴρηται γὰρ περὶ αὐτοῦ, ὡς οὐκ ἦν συγκατατιθέμενος τῇ βουλῇ τῶν Ἰησοῦ προδοτῶν. Καὶ ἐπὶ καθέδραν λοιμῶν οὐκ ἐκάθισε. Διὰ τῆς καθέδρας τὴν διδασκαλίαν δηλοῖ, ὥς φησιν· Ἐπὶ τῆς καθέδρας Μωσέως. Καθέδρα τοίνυν λοιμῶν ἡ διδασκαλία τῶν πονηρῶν. Ἡμέρας καὶ νυκτός. Τὸ σύντονον δηλοῖ. Οὐ γὰρ ἡμελημένως δεῖ μελετᾶν τὸν νόμον τοῦ Κυρίου. [Ἀλλ' ἢ ἐν τῷ νόμῳ Κυρίου τὸ θέλημα αὐτοῦ, καὶ ἐν τῷ νόμῳ αὐτοῦ μελετήσει ἡμέρας καὶ νυκτός. Τῷ νόμῳ, τῷ ἀγγελικῷ δηλονότι. Τὸ σύντονον δηλοῖ· οὐ γὰρ ἡμελημένως δεῖ μελετᾶν τὸν νόμον τοῦ Κυρίου. Οὐ γὰρ ποτὲ δεῖ τοῖς μελετᾷν, ποτὲ δὲ οὐ, ἀλλ᾽ ἀεὶ καὶ διαπαντὸς τοῖς θείοις λογίοις προσηλῶσθαι· τοῦτο γὰρ δηλοῖ τὸ, ἡμέρας καὶ νυκτός. Καλὸς τοῦ κατορθώματος ὁ μισθός· ὁ γὰρ τῷ θείῳ σχολάζων νόμῳ καὶ τοῖς ἐκ τούτου νάμασιν ἀρδευόμενος. Καὶ ὕδωρ καὶ ὁ Χριστὸς τὴν ἑαυτοῦ διδασκαλίαν ἀνεκάλεσεν εἰπών· Εἴ τις διψᾷ, ἐρχέσθω πρὸς μὲ, καὶ πινέτω. Τῷ παρ᾽ ὕδασι δένδρῳ ἀπείκασται ἀεὶ τεθηλότι, ἀεὶ βρίθοντι τοῖς ὡραίοις. Οἱ γὰρ τῆς ἀρετῆς ἀθληταὶ τοὺς μὲν τῶν πόνων καρποὺς κατὰ τὸ μέλλον κομίσονται· οἷον δὲ τισι φύλλοις κάντεῦθεν τῇ ἀγαθῇ ἐλπίδι κατασκιάζονται, καὶ κλέπτουσι τῇ ψυχαγωγία τὴν τῶν πόνων βαρύτητα. Τῷ τοιούτῳ πάντα εὐοδωθήσεται. Οὐδὲν γὰρ ἐναντίον τοῖς θείοις νόμοις διενεργήσει, τῷ τοῦ νόμου βουλήματι συναρμόττων τὸ θέλημα· πρότερον ἅπαντα τῆς κακίας ἀπαγορεύσας τὰ εἴδη, καὶ τῶν θείων νόμων ὑποδείξας τὴν τελειότητα, οὕτως ἐπήγαγε· Πάντα ὅσα ἂν ποιῇ.] Καὶ ἔσται ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων. Ἐξομολογήσεως, ἤτοι παραβολῆς ξύλον ὁ Χριστὸς ἀναγέγραπται ἐν τῇ θεοπνεύστῳ. Γραφῇ, κατὰ τὸ εἰρημένον· Ξύλον ζωῆς ἐστι πᾶσι τοῖς ἀντεχομένοις αὐτῆς. Λέγει οὖν, ὅτι οἱ πιστεύσαντες τῷ Χριστῷ σῶμα αὐτοῦ ἔσονται· μετασχηματίσει γὰρ τὸ σῶμα τῆς ταπεινώσεως ἡμῶν πρὸς τὸ γενέσθαι σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ. Διεξόδους δὲ τῶν ὑδάτων τὰς θείας φησὶ Γραφάς· ἐν αἷς ἁπανταχοῦ ἔστιν εὑρεῖν Χριστὸν κηρυσσόμενον. Ξύλον ζωῆς ὁ Χριστὸς, κλάδοι οἱ ἀπόστολοι, καρπὸς αἷμα καὶ ὕδωρ ἐκ τῆς πλευρᾶς· ὧν τὸ μὲν εἰς ὑποτύπωσιν μαρτυρίου, τὸ δὲ βαπτίσματος. Φύλλα οἱ λόγοι · καρπὸν τοῦ ξύλου νοήσεις τὴν ὀρθὴν πίστιν· φύλλα δὲ αὐτοῦ τὴν πλήρωσιν τῶν ἐντολῶν. Καρπὸς καὶ οἱ σωζόμενοι, ῥίζα τὸ βάπτισμα· γεωργὸς ὁ Πατήρ.] Ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ. Καρπὸν τοῦ ξύλου νοήσεις τὴν πίστιν φύλλα δὲ αὐτοῦ τὴν πλήρωσιν τῶν ἐντολῶν. Καὶ τὸ φύλλον αὐτοῦ οὐκ ἀποῤῥυήσεται, οὐκ ἀποπεσεῖται. Καὶ πάντα ὅσα ἂν ποιῇ κατευοδωθήσεται. Οὐ γάρ ἐστι πρᾶξις τῶν κατὰ Θεὸν γινομένων ἀνωφελής. [Καιρὸς τοῦ διδόναι ἡ τοῦ λαμβάνοντος ἐπιτηδειότης ἐστίν.] Διὰ τοῦτο οὐκ ἀναστήσονται ἀσεβεῖς ἐν κρίσει. Διὰ τοῦτο μὲν, διὰ τὸ μὴ ἔχειν ῥίζαν, ἀλλ᾽ ὁμοίους εἶναι χοῖ γῆς ὑπὸ ἀνέμου ῥιπιζομένῳ· ἄνεμον δὲ νοήσεις τὴν ἀπειλὴν τοῦ Θεοῦ τὴν λέγουσαν· Πορεύεσθε ἀπ᾿ ἐμοῦ, οἱ κατηραμένοι, εἰς πῦρ τὸ αἰώνιον. Οἱ τὴν αὐτὴν ἀκούσαντες φωνὴν καταπεσοῦνται δικαίως· οὐ γὰρ ἑστήκασιν εἰς Χριστὸν, ὃς ἐστι πιστευόντων στήριγμα καὶ θεμέλιος· τὸ γὰρ εἰς κρίσι· φησὶν, οὐκ εἰς ἐρώτησιν. Ἐν τῇ συναγωγῇ δικαίων, λέγει· ἀφορίζει γὰρ τοὺς δικαίους ἀπὸ τῶν ἁμαρτωλῶν Ὅτι γινώσκει Κύριος ὁδὸν δικαίων. Τὸ, γινώσκει, ἀντὶ τοῦ, τιμᾷ, κατὰ τὸ εἰρημένον ὑπὸ Θεοῦ εἰς Μωσῆν· Γινώσκω σε παρὰ πάντας· ἀντὶ τοῦ τιμῶ σε, καὶ εὗρες χάριν ἐν ἐμοί. ### English translation (Claude) Psalm 1. Argument. David dedicates the beginning of his prophecy to Christ, who was to be born from him. That is why he first calls blessed those who have set their hope on him. [He calls blessed those who did not walk in the counsel of the ungodly, nor stood in the way of sinners, nor were seated on the seat of the pestilent. For there were three orders among the Jews that rose up against the Saviour: scribes, Pharisees, and lawyers, who might fittingly be called ungodly, sinners, and pestilent. Life is called a way because of the hastening of all that is born toward its end.] “Blessed is the man who did not walk in the counsel of the ungodly.” The counsel of the ungodly can mean the assembly and gathering of the wicked. And since it is harmful to approach the gatherings of the ungodly, he calls blessed the one who does not in any degree come together with them. Such was Joseph of Arimathea, who buried the body of the Lord and God; for it is said of him that he had not consented to the counsel of those who betrayed Jesus. “And did not sit on the seat of the pestilent.” By “seat” he means teaching, as it says, “on the seat of Moses.” The seat of the pestilent, then, is the teaching of the wicked. “Day and night.” This shows intensity; for one must not meditate on the law of the Lord carelessly. [“But his will is in the law of the Lord, and in his law he will meditate day and night.” “In the law”: the one given through angels, that is. It shows intensity; for one must not meditate on the law of the Lord carelessly. One must not meditate at one time and not at another, but be fastened always and continually to the divine oracles; this is what “day and night” shows. Fine is the reward of this achievement; for the one who gives his leisure to the divine law is watered by the streams that flow from it. Christ too called his teaching water, saying, “If anyone thirsts, let him come to me and drink.” He is likened to the tree by the waters, always flourishing, always laden with fruit in season. For the athletes of virtue will receive the fruits of their labours in the age to come, but even here they are shaded, as by leaves, with good hope, and by its refreshment they steal away the heaviness of their labours. “Everything will prosper for such a one.” For he will do nothing contrary to the divine laws, fitting his will to the intent of the law. Having first forbidden every form of wickedness and shown the perfection of the divine laws, he then added, “All that he does.”] “And he will be like the tree planted by the channels of the waters.” Christ is described in the God-inspired Scripture as a tree—of confession, or by way of comparison—according to the saying, “She is a tree of life to all who hold fast to her.” He says, then, that those who have believed in Christ will be his body; for “he will transform the body of our humiliation to be conformed to the body of his glory.” By the channels of the waters he means the divine Scriptures, in which Christ can be found proclaimed everywhere. The tree of life is Christ; the branches are the apostles; the fruit is the blood and water from his side, the one a figure of martyrdom, the other of baptism. The leaves are the words; by the fruit of the tree you will understand right faith, and by its leaves the fulfilment of the commandments. The fruit is also those who are saved; the root is baptism; the farmer is the Father.] “Which will give its fruit in its season.” By the fruit of the tree you will understand faith, and by its leaves the fulfilment of the commandments. “And its leaf will not fall off”: it will not drop. “And all that he does will prosper.” For no action done according to God is without profit. [The season for giving is the fitness of the one who receives.] “Therefore the ungodly will not rise in judgment.” “Therefore”: because they have no root but are like dust of the earth tossed by the wind; and by the wind you will understand the threat of God that says, “Depart from me, you cursed, into the eternal fire.” Those who hear that voice will rightly fall; for they did not stand on Christ, who is the support and foundation of believers; for “in judgment,” he says, not “for examination.” “In the assembly of the righteous,” he says; for he separates the righteous from the sinners. “For the Lord knows the way of the righteous.” “Knows” stands for “honours,” as in what God said to Moses: “I know you above all,” instead of “I honour you, and you have found favour with me.” ### Scripture references - Ps 1:1–6: quotation, high confidence - Luke 23:51: allusion, high confidence - Matt 27:57: allusion, medium confidence - Matt 23:2: quotation, high confidence - Gal 3:19: echo, low confidence - John 7:37: quotation, high confidence - Prov 3:18: quotation, high confidence - Phil 3:21: quotation, high confidence - John 19:34: allusion, high confidence - John 15:1: allusion, medium confidence - Matt 25:41: quotation, high confidence - Exod 33:12: quotation, medium confidence - Exod 33:17: allusion, medium confidence ### Translation notes - Square brackets enclose passages that Migne prints in brackets (scholia from other sources in the catena tradition); they are translated and kept in brackets. One bracket closes without an opening in the scan OCR (after “the farmer is the Father”). This commentary’s attribution to Athanasius is disputed. “The one given through angels” (τῷ ἀγγελικῷ) recalls Gal 3:19 and Acts 7:53; its sense here is uncertain. “Of confession, or by way of comparison” renders a compressed phrase (ἐξομολογήσεως, ἤτοι παραβολῆς) by sense. Quotations: Matt 23:2; John 7:37; Prov 3:18; Phil 3:21; Matt 25:41; Exod 33:12, 17 (adapted). ### Citation (SBL) Athanasius, Exp. Ps. 1 (PG 27:59–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-expositiones-psalmos/1). ## Exposition on Psalm 2 - URL: https://sophiascriptura.com/fathers/athanasius-expositiones-psalmos/1/#p-2 - Source: PG 27:63–68 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: The commentary reads Psalm 2 of the plot against Christ by Herod, Pilate, and the Jewish leaders, of God’s judgment in the fall of Jerusalem, and of the Son’s eternal and fleshly birth. ### Greek text ΨΑΛΜΟΣ τῷ Δαυΐδ ἀνεπίγραφος παρ' Ἑβραίοις. Ὑπόθεσις. Ἐν τῷ πρώτῳ ψαλμῷ ἀσεβεῖς τε καὶ ἁμαρτωλούς καὶ λοιμοὺς ἀποφηνάμενος τοὺς ἄρχοντας τοῦ Ἰουδαίων ἔθνους, ἐν τούτῳ πάλιν δείκνυσι τὰς πράξεις διὰ τῶν τοιούτων ὀνομάτων, ὧν γεγόνασι μέτοχοι. [Μνήμῃ τῶν ἀσεβῶν συμπεράνας τὸν πρῶτον ψαλμὸν, ἐκ ταύτης πάλιν τοῦ β' τὴν ἀρχὴν ἐποιήσατο, διδάσκων, ὅτι τὸ προειρημένον τῶν ἀσεβῶν τέλος καὶ τοὺς κατὰ τοῦ Σωτῆρος λυττήσαντας ὑποδέξεται.] Ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά; Φρύαγμα τὸ ἄλογον φρόνημα. Ἀπὸ κοινοῦ τὸ, ἵνα τί, τουτέστι· Διὰ τί οἱ λαοὶ ἐμελέτησαν κενά; Πῶς γὰρ οὐ κενὰ γέγονεν αὐτοῖς ἡ μελέτη μὴ δεξαμένοις τὸν Σωτῆρα τοῦ γένους; [Τίς, φησὶν, ἡ αἰτία τοσούτου μίσους εἰς ταυτὸ συνδραμεῖν ἔθνη καὶ λαούς; Τὸ γὰρ, ἐφρύαξαν, κατὰ τοσοῦτο ὑπερηφανεύσαντο, σημαίνει τὸ μετ᾿ ἐπάρσεως καὶ μεγαλαυχίας τινὸς ταράσσεσθαι καὶ θορυβεῖσθαι. Μετενεχθὲν ἀπὸ τῆς ἀλόγου τῶν ἵππων ὀρμῆς ἐπ᾿ οὐδενὶ τῶν δεόντων· ὅ συνέβη τοῖς Ἰουδαίοις ἐπὶ Χριστοῦ. Τί τὸ αἴτιον εἰς ταυτὸ συνδραμεῖν ἔθνη καὶ λαούς; Εἴτε γὰρ τοὺς Ἰσραηλίτας φησὶ ἔθνη καὶ λαοὺς, εἴτε τοὺς περὶ Ἡρώδην καὶ Πιλᾶτον ὡς ἐθνικοὺς, καὶ λαοὺς τοὺς Ἰουδαίους.] [Παρέστησαν οἱ βασιλεῖς τῆς γῆς. Τὸ, παρέστησαν, ἀντὶ τοῦ, ἑαυτοὺς πρὸς τοῦτο ἀφώρισαν βασιλεῖς Ἡρώδης τε καὶ Πόντιος Πιλᾶτος. Οὕτως καὶ οἱ ἅγιοι ἀπόστολοι ἐν ταῖς Πράξεσιν ἡρμήνευσαν.] Καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτό. Τὰ προλεχθέντα τάγματα· γραμματεῖς καὶ Φαρισαῖοι καὶ νομικοί. Κατὰ τοῦ Κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. Ἡ γὰρ εἰς τὸν Χριστὸν ἐπιβουλὴ καὶ εἰς αὐτὸν ἀνατρέχει τὸν Πατέρα. Εἰ γὰρ ὁ Πατὴρ ἐν τῷ Υἱῷ καὶ ὁ Υἱὸς ἐν τῷ Πατρὶ, πῶς οὐ καὶ μία ἡ εἰς αὐτοὺς ὕβρις γένοιτ' ἄν; Διαῤῥήξωμεν τοὺς δεσμοὺς αὐτῶν. Λείπει τὸ, λέγοντες· ἵνα ᾗ ἡ διάνοια αὕτη - Συνήχθησαν κατὰ τοῦ Κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ, λέγοντες Διαῤῥήξωμεν τοὺς δεσμοὺς αὐτῶν. Οὐ γὰρ ἤθελον εἴσω τῆς ἱερᾶς γενέσθαι σαγήνης, περὶ ἧς γέγραπται· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ. Καὶ ἀποῤῥίψωμεν ἀφ' ἡμῶν τὸν ζυγὸν αὐτῶν. Τὴν βαρύτητα τοῦ νόμου, περὶ οὗ εἴρηκε· Ὁ γὰρ ζυγός μου χρηστὸς, καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν. [Τὸν ζυγὸν αὐτῶν· ἡ γὰρ εἰς τὸν Χριστὸν ἐπιβουλὴ καὶ εἰς αὐτὸν ἀνατρέχει τὸν Πατέρα. Εἰ γὰρ ὁ Πατὴρ ἐν τῷ Υἱῷ, καὶ ὁ Υἱὸς ἐν τῷ Πατρὶ, πῶς οὐκ ἂν μία τις εἴη ἡ εἰς αὐτοὺς ὕβρις;] Ὁ κατοικῶν ἐν οὐρανοῖς ἐκγελάσεται αὐτούς. Ὡς ἀνόητα βουλευσαμένους· ὁ γὰρ ὑπ᾿ αὐτῶν προσηλωθεὶς, καὶ θανάτῳ παραδοθεὶς, ἐν οὐρανοῖς ὢν καὶ τὰ πάντα περιέχων, κενὰς αὐτῶν καὶ ματαίας δείκνυσι τὰς βουλάς. Καὶ ὁ τούτου δὲ Πατὴρ καὶ τῶν ἁπάντων Δεσπότης τὴν ἀξίαν αὐτοῦ εἰσπράξεται δίκην. Καὶ ὁ Κύριος ἐκμυκτηριεῖ αὐτούς. Ἐξουδενώσει γὰρ αὐτοὺς, φησὶ, καὶ μισήσει καὶ ἀποστραφήσεται. Καταγελάσει, ἀντὶ τοῦ, μισήσει καὶ ἀποστραφήσεται. Ἀλλ᾿ ὁ τῶν ἐπιβουλευόντων, φησὶν, ὑψηλότερος καταγελάσει, ἤτοι γέλωτα τὴν ἐκείνων ἐπιβουλὴν ἀποφανεῖ, ὡς ἀνοήτοις ἐπιχειρούντων. Καὶ γὰρ μυκτηρισμός ἐστι πνεῦμα διὰ ῥινῶν ἀφιέμενον εἰς ἐξουδένωσιν τῶν μεγάλα φρυαττομένων. Καὶ τὸ μετὰ τῶν προθέσεων δὲ ταῦτα εἰρῆσθαι ἐπιτατικώτερον ἔχει τὸν γέλωτα. Καὶ οὐ μόνον, φησὶ, τοῦτο, ἀλλὰ καὶ ὀργῆς πειραθήσονται.] Τότε λαλήσει πρὸς αὐτοὺς ἐν ὀργῇ αὐτοῦ. Τότε, πότε, ἢ ὅτε ἔλεγον · Διαῤῥήξωμεν τοὺς δεσμούς αὐτῶν; Τί δέ ἐστι τὰ ἐν ὀργῇ παρ' αὐτοῦ λαληθέντα; ἢ τὸ· Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι· καὶ τὸ· Ἀρθήσεται ἀφ᾽ ὑμῶν ἡ βασιλεία· καὶ τό· Καὶ ὑμῖν οὐαὶ τοῖς νομικοῖς. [Στρατιὰ γὰρ αὐτοὺς Ῥωμαϊκὴ ἐξηνδραποδίσατο. Διαφέρει δὲ θυμὸς ὀργῆς, τῷ θυμὸν μὲν εἶναι ὀργὴν ἀναθυμιωμένην καὶ ἔτι ἐκκαιομένην, ὀργὴν δὲ ὄρεξιν ἀντιλυπήσεως. ᾿Ατελέστερος οὖν τῆς ὀργῆς ὁ θυμὸς, ἀποτέλεσμά τε ἡ ὀργή. Καὶ τοιούτων δὲ τῶν ῥημάτων τὴν ἐρμηνείαν διδάσκει τὸ τέλος τῶν πραγμάτων. Στρατιὰ γὰρ αὐτοῖς ἐπιστᾶσα Ῥωμαϊκὴ τὴν τε πόλιν ἐπόρθησε καὶ ἐνέπρησε τὸν νεῶν, καὶ αὐτῶν η τοὺς μὲν πλείστους θανάτῳ παρέπεμψε· τοὺς δὲ τὴν σφαγὴν ἐκφυγόντας ἐξανδραποδίσασα, δουλείᾳ παρέδωκεν. Ἐπιστῆσαι δὲ προσήκει τὸν πιστὸν, ὡς δύο προσώπων ἐφεξῆς μέμνηται, καὶ πρῶτον μὲν Κυρίου τοῦ Χριστοῦ· Κατὰ τοῦ Κυρίου γὰρ, ἔφη, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ· εἶτα κατοικοῦντος ἐν οὐρανοῖς καὶ Κυρίου· Ὁ κατοικῶν ἐν οὐρανοῖς ἐκγελάσεται αὐτοὺς, καὶ ὁ Κύριος ἐκμυκτηριεῖ αὐτούς· καὶ αὖθις δὲ τὸ αὐτὸ διετήρησε σχῆμα.] Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ ἐπὶ Σιών. Ὡς ἀποβληθέντος τοῦ ἐξ Ἰσραὴλ λαοῦ, τὴν εἰς τὰ ἔθνη γενομένην αὐτὸς πίστιν αὐτοῖς διηγεῖται· Σιὼν δὲ τὴν Ἐκκλησίαν δηλοῖ. [Κύριος εἶπε πρὸς μὲ, Υἱός μου, καὶ τὰ ἑξῆς· ἀντὶ τοῦ, ᾿Απεφήνατό με ἡ τοῦ Πατρὸς φύσις Υἱόν οὐ προστάγματος ἐνεργήσαντος· ἀλλὰ τῆς οὐσίας ἀποδειξάσης ἐμὲ χαρακτῆρα τῆς τοῦ Πατρὸς ὑποστάσεως. Καλῶς γὰρ πρόσκεῖται τὸ, εἶ, τὴν πρὸ αἰώνων δηλοῦν γέννησιν· ἦν γὰρ ἀεὶ Υἱός. Ἐπήνεγκε δὲ τὸ, σήμερον γεγέννηκά σε, ἵνα τὴν κατὰ σάρκα γέννησιν δείξῃ· τὸ γὰρ, σήμερον, χρόνου ἐστί· διὸ καὶ τέθειται περὶ τῆς χρονικῆς γεννήσεως. ᾿Ακολούθως δὲ τῷ ἀνθρωπίνῳ καὶ τὰ ἐπαγόμενα, γεγέννηκά σε. Ὅρα πῶς τὴν κατὰ σάρκα γέννησιν οἰκειοῦται ὁ Πατὴρ τοῦ μονογενοῦς τοῦ Χριστοῦ.] Καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς, ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ. Τουτέστιν ἐν τῷ σταυρῷ· ἡ μὲν γὰρ ὕλη ξύλου, ἡ δὲ ἰσχὺς σιδήρου. Τινὲς δὲ τὴν τῶν Ῥωμαίων ἀρχὴν δηλοῦσιν. Καὶ νῦν, βασιλεῖς, σύνετε. Τουτέστι, νοήσατε, πρὸς μετάνοιαν ἐπιστράφητε. Παιδεύθητε, πάντες οἱ κρίνοντες τὴν γῆν. Τὴν μὲν προκοπὴν διὰ τοῦ, παιδεύθητε παριστᾷ, τὴν δὲ τελείωσιν διὰ τοῦ, Δράξασθε παιδείας. Δράξασθε παιδείας. Τῆς εὐαγγελικῆς δηλονότι. Καὶ ἀπολεῖσθε ἐξ ὁδοῦ δικαίας. Τοῦ εἰρηκότος Ἐγώ εἰμι ἡ ὁδός. ### English translation (Claude) A psalm of David, without title among the Hebrews. Argument. In the first psalm he declared the rulers of the nation of the Jews to be ungodly, sinners, and pestilent; in this one he shows again the deeds in which, under such names, they took part. [Having concluded the first psalm with mention of the ungodly, he began the second again from this, teaching that the end of the ungodly foretold there will also receive those who raged against the Saviour.] “Why did the nations rage and the peoples meditate vain things?” Raging is irrational arrogance. “Why” applies to both, that is: why did the peoples meditate vain things? For how was their meditation not vain, when they did not receive the Saviour of the race? [What, he says, is the cause of such great hatred, that nations and peoples ran together to the same place? “Raged” means “were so arrogant”: it signifies being troubled and in uproar with exaltation and boasting, a metaphor taken from the irrational rush of horses at nothing that is needed; which happened to the Jews in the case of Christ. What is the cause of nations and peoples running together? For he calls either the Israelites nations and peoples, or those around Herod and Pilate, as Gentiles, nations, and the Jews peoples.] [“The kings of the earth stood by.” “Stood by” means “set themselves apart for this”: the kings Herod and Pontius Pilate. So the holy apostles too interpreted it in the Acts.] “And the rulers gathered together.” The orders mentioned before: scribes, Pharisees, and lawyers. “Against the Lord and against his Christ.” For the plot against Christ runs back to the Father himself. For if the Father is in the Son and the Son in the Father, how would the insult to them not be one? “Let us burst their bonds.” “Saying” is missing, so that the sense is: “They gathered against the Lord and against his Christ, saying, ‘Let us burst their bonds.’” For they did not want to come inside the sacred net, of which it is written, “The kingdom of heaven is like a net.” “And let us cast their yoke away from us.” The weight of the law, of which he said, “For my yoke is kind and my burden is light.” [“Their yoke”: for the plot against Christ runs back to the Father himself. For if the Father is in the Son and the Son in the Father, how would the insult to them not be one?] “He who dwells in the heavens will laugh them to scorn.” As men who planned senseless things; for he who was nailed by them and handed over to death, being in the heavens and holding all things together, shows their plans to be empty and vain. And his Father, the Master of all things, will exact a penalty worthy of him. “And the Lord will mock them.” For he will set them at nothing, it says, hate them, and turn away. “Will laugh” stands for “will hate and turn away.” But the one higher than the plotters, it says, will laugh, that is, will show their plot to be laughable, as of men attempting senseless things. For mocking is a breath let out through the nostrils in contempt of those who rage greatly. And that these words are spoken with prepositions makes the laughter more intense. And not only this, it says, but they will also experience wrath.] “Then he will speak to them in his wrath.” “Then”—when? Is it when they said, “Let us burst their bonds”? And what are the things spoken by him in wrath? Either “Woe to you, scribes and Pharisees,” or “The kingdom will be taken from you,” or “Woe to you lawyers also.” [For a Roman army enslaved them. Anger differs from wrath: anger is wrath fuming up and still burning, while wrath is a desire to pay back pain. Anger, then, is less complete than wrath, and wrath is its completion. And the outcome of events teaches the interpretation of such words. For a Roman army came upon them, sacked the city, burned the temple, sent most of them to death, and enslaving those who escaped the slaughter, handed them over to slavery. The believer should note that he mentions two persons in succession: first the Lord and the Christ—“against the Lord,” he said, “and against his Christ”; then the one who dwells in the heavens and the Lord: “He who dwells in the heavens will laugh them to scorn, and the Lord will mock them”; and again he kept the same figure.] “But I was established king by him on Zion.” As the people from Israel had been rejected, he himself recounts to them the faith that came to the nations; and Zion means the Church. [“The Lord said to me, ‘You are my Son,’” and what follows; that is: the Father’s nature declared me Son, not a command acting, but the essence showing me to be the stamp of the Father’s hypostasis. For “you are” is well placed, to show the birth before the ages; for he was always Son. He added “today I have begotten you” to show the birth according to the flesh; for “today” belongs to time, and that is why it is set down of the birth in time. And “I have begotten you” follows in keeping with the human. See how the Father makes his own the birth according to the flesh of his only-begotten, the Christ.] “And your possession the ends of the earth; you will shepherd them with a rod of iron.” That is, with the cross: its material is wood, but its strength is iron. Some take it to mean the rule of the Romans. “And now, kings, understand.” That is, perceive, turn to repentance. “Be instructed, all you who judge the earth.” By “be instructed” he presents progress, and by “seize instruction,” completion. “Seize instruction”: the gospel instruction, clearly. “And you will perish from the righteous way”: the way of him who said, “I am the way.” ### Scripture references - Ps 2:1–12: quotation, high confidence - Acts 4:25: allusion, high confidence - Acts 4:27: allusion, high confidence - John 10:38: allusion, high confidence - Matt 13:47: quotation, high confidence - Matt 11:30: quotation, high confidence - Matt 23:13: quotation, high confidence - Matt 21:43: quotation, high confidence - Luke 11:46: quotation, high confidence - Heb 1:3: allusion, high confidence - Heb 1:5: allusion, medium confidence - John 14:6: quotation, high confidence ### Translation notes - Square brackets enclose passages that Migne prints in brackets (scholia from other sources); they are translated and kept in brackets; one closes without an opening in the scan OCR. The application of the psalm to the Jews and to the destruction of Jerusalem is the commentary’s own, translated as written. A Latin fragment (Αp) before “Zion” is removed. Quotations: Acts 4:25–27; John 10:38; Matt 13:47; Matt 11:30; Matt 23:13; Matt 21:43; Luke 11:46; Heb 1:3, 5; John 14:6. The psalm is cited in the Septuagint; Ps 2 has the same numbering in the Protestant Bible. ### Citation (SBL) Athanasius, Exp. Ps. 2 (PG 27:63–68; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-expositiones-psalmos/2). ## Exposition on Psalm 3 - URL: https://sophiascriptura.com/fathers/athanasius-expositiones-psalmos/1/#p-3 - Source: PG 27:67–72 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: The commentary reads Psalm 3 both of David’s flight from Absalom and of the prophets persecuted by their people, and finally of humanity saved from spiritual enemies by Christ’s resurrection. ### Greek text ΨΑΛΜΟΣ τῷ Δαυΐδ ὁπότε ἀπεδίδρασκεν ἀπὸ τοῦ Αβεσσαλώμ τοῦ υἱοῦ αὐτοῦ. Γ'. Ὑπόθεσις. Ἡ τοῦ ψαλμοῦ προκειμένη ἐπιγραφή περιέχει οὕτως. Τοῦτο γὰρ ἐστιν ὁ λέγει ὁ ψαλμὸς, ὅτιπερ ὁ χορὸς τῶν προφητῶν διώκεται ὑπὸ τοῦ λαοῦ τῶν Ἰουδαίων. Δαυΐδ γὰρ ἐρμηνεύεται πεποθημένος· ὅπερ ἐστὶν ὁ χορὸς τῶν προφητῶν. Ὥσπερ οὖν ὁ ᾿Αβεσσαλώμ ἀνταρσίαν διεζήτει κατὰ τοῦ ἰδίου Πατρὸς, τουτέστι τοῦ Δαυΐδ, οὕτω καὶ οἱ Ἰουδαῖοι ἐπανἑστησαν κατὰ τῶν πατέρων αὐτῶν προφητῶν, μὴ δεχόμενοι τὰ προστάγματα τοῦ Θεοῦ, ἀλλὰ ἀνθιστάμενοι αὐτοῖς. Κύριε, τί ἐπληθύνθησαν οἱ θλίβοντές με; Τὸ, τι, ἀντὶ τοῦ σφόδρα κεῖται. Οὐκ ἔστι σωτηρία αὐτῷ ἐν Θεῷ αὐτοῦ. Ὁ Θεὸς, φησὶν, αὐτοῦ οὐ σώσει αὐτόν· εἰς γὰρ μόνην τὴν ἁμαρτίαν ἔβλεπον ἣν ἐπεποιήκει, ἀγνοοῦντες αὐτοῦ τὴν μετάνοιαν. Τοῦτο δὲ φανερώτερον δείκνυσιν ἐπὶ τοῦ Δαυΐδ λέγεσθαι τὸν ψαλμόν. Τὸ γὰρ ἐπανίστασθαι κυρίως λέγεται ἐπὶ τῶν πρότερον μὲν ἐν ὑπηκόων τάξει καθεστηκότων, μετὰ δὲ ταῦτα πόλεμον ἀραμένων. μου. Ἐπειδὴ ἐλέχθη, ὡς ἐκ προσώπου Κυρίου ὁ ψαλμὸς ἀπαγγέλλεται, ῥητέον ὡς καὶ αὐτοῦ ὑψοῦται ἡ κεφαλὴ, ὁ Θεὸς οὖσα, ὅταν ἡ θεότης αὐτοῦ φανερά δι' ἀποδείξεως τοῖς πιστοῖς γένηται. [Σὺ δὲ, Κύριε, ἀντιλήπτωρ μου εἶ. Πρέπουσα τῇ πίστει τοῦ προφήτου φωνή, ἀσείστως φέροντος τηλικαύτας περιστάσεις, καὶ πεποιθότος μὴ ἐγκαταλειφθήσεσθαι· ἀλλὰ πρὸς τὸ βοηθῆναι καὶ ὑψωθήσεσθαι καὶ τὴν βασιλείαν ἀπολήψεσθαι· τοῦτο γὰρ εἶπόν τινες, ὑψῶν τὴν κεφαλήν. Δόξα τοίνυν τοῦ δικαίου ὁ Θεὸς, ᾧ πέποιθεν· ᾧ δὲ δόξα ὁ Θεὸς, οὗτος ὑψοῦται τὴν κεφαλήν.] Φωνῇ μου πρὸς Κύριον ἐκέκραξα. Διδάσκει ὁ λόγος, ὡς ἐν ταῖς περιστάσεσι οὐκ ἄλλῳ ἢ Θεῷ μόνῳ προσιέναι δεῖ. [Φωνῇ μου πρὸς Κύριον ἐκέκραξα. Προέταξε μὲν τὴν εὐχὴν, εἶτα μετὰ τὸ διάψαλμα τὴν εὐχαριστίαν, ἐπὶ τὸ τετυχηκέναι ὧν ἥτησε. Νῦν μέντοι ἀποστρέφει τὸ πρόσωπον πρὸς ἡμᾶς, καὶ διηγεῖται πῶς εὐξάμενος ἐπηκούσθη, καί φησι· Φωνῇ μου πρὸς Κύριον ἐκέκραξα. Καὶ φωνὴν μὲν ὑποληπτέον τὴν νοερὰν τῆς διανοίας πρὸς τὸν τῶν ὅλων Θεὸν ἱκεσίαν· οὐ γὰρ τὴν κραυγὴν λέγει, ἀλλὰ τὴν αὐδαίαν τῆς διανοίας εὐχήν. Τὸ δὲ · ἐπήκουσέ μου ἐξ ὄρους, κατὰ τὴν κατέχουσαν εἴρηται δόξαν. Ἐνομίζετο γὰρ ἐν τῇ Σκηνῇ κατοικεῖν, ἐπειδὴ ἐκεῖθεν καὶ οἱ χρησμοὶ τοῖς ἱερεῦσι ἐδίδοντο. Η τὸ, ἐξ ὄρους ἁγίου, ἀντὶ τοῦ, ἐξ οὐρανοῦ· ὡς καὶ τὸ· Ἐν ὄρει ἁγίῳ σου· καὶ, Ἐγγίσατε ὄρεσιν αἰωνίοις, δύναται ὄρος ἅγιον εἶναι Θεοῦ ἐξ οὗ εἰσακούει τῶν εὐχομένων ὁ Θεὸς ὁ μονογενὴς αὐτοῦ, περὶ οὗ εἴρηται· Ἔσται ἐμφανὲς τὸ ὄρος τοῦ Κυρίου ἐπ' ἐσχάτῳ τῶν ἡμερῶν· δηλούσης τῆς λέξεως ταύτης τὴν γενομένην αὐτοῦ φανέρωσιν, κατὰ τὴν ἐπιδημίαν ἐπὶ συντελείᾳ τῶν αἰώνων· ἢ, ἐξ ὅρους ἁγίου, ἐκ τοῦ οὐρανοῦ. Ὄρος ἅγιον Θεοῦ ἡ ὑπερφυής γνῶσις αὐτοῦ. Τὸ διάψαλμα, μουσικοῦ μέλους ἢ τροπῆς γενομένης ἢ διανοίας καὶ δυνάμεως λόγου ἐναλλαγῆς. Τὸ, ἐξηγέρθην, τοῦτο δηλοῖ, ὅτι, τῆς θείας ἀπολαύσας τροπῆς, κρείττων ἐγενόμην τῶν προσπεσόντων κακῶν.] Ἐγὼ ἐκοιμήθην καὶ ὕπνωσα. Τὸν περὶ τοῦ νοῦ ὕπνον φησὶ, δι' οὗ καὶ εἰς τὴν ἁμαρτίαν κατέπεσεν. [Ὅτι σὺ ἑπάταξας πάντας τοὺς ἐχθραίνοντάς μοι. Πάταξον, σύντριψον, ἢ πατάξεις. Ἐπισπεύδει τὴν ἐξανάστασιν τὴν κατ᾿ αὐτῶν τοῦ Θεοῦ, ἤτοι τὴν ἄμυναν. Ματαίως ἔχει τοὺς ἐχθροὺς ὁ μὴ παρέχων πρόφασιν μίσους. Ὀδόντας δὲ ἁμαρτωλῶν ἢ τὴν ἰσχὺν λέγει τῶν εἰς αὐτὸν ἁμαρτανόντων, ἢ τοὺς λόγους τοὺς κατ᾿ αὐτοῦ, καὶ τὰς βλασφημίας· ἢ ὀδόντες ἁμαρτωλῶν εἰσι λογισμοὶ ἄλογοι παρὰ φύσιν ἡμῖν ἐπισυμβαίνοντες. Τοῖς γὰρ λογισμοῖς ὡς ὁδοῦσι χρώμενοι πολλάκις ἀντικείμενοι προσεγγίζουσιν ἡμῖν, τοῦ φαγεῖν τὰς σάρκας ἡμῶν, τουτέστι τὰ ἐκ τῆς σαρκὸς φυόμενα. Φανερὰ δὲ, φησὶν, ἐστὶ τὰ ἔργα τῆς σαρκός, ὁ θεῖος ᾿Απόστολος. Ὀδόντας λέγει· ἀπὸ μεταφορᾶς τῶν θηρίων τοῦτό φησιν, ἃ μᾶλλον τοῖς ὁδοῦσιν ἰσχύει, καὶ. συνθλωμένων, εὐκαταφρόνητα γίνονται. Καὶ γὰρ οἱ φονεῖς καὶ αἱμοχαρεῖς καὶ αὐτῶν τῶν αἱμοβόρων θηρίων χείρους εἰσὶν, ἢ τούτοις παρισοῦνται.] Τοῦ Κυρίου ἡ σωτηρία. Σῶσόν με, φησὶν, Κύριε. Εὔχομαι δὲ καὶ τοῦτο εἰς πάντα ἐξενεχθῆναι τὸν λαόν. Ἰστέον δὲ, ὡς ἅπας ὁ ψαλμὸς ἀναφορὰν ἔχει εἰς τὴν ἀνθρωπότητα, ἁμαρτοῦσαν μὲν καὶ δι᾿ αὐτὸ τοῦτο παραδεδομένην τοῖς νοητοῖς ἐχθροῖς, βοῶσαν δὲ ἐν θλίψει καὶ ἐπακουσθεῖσαν παρὰ τοῦ Θεοῦ, καὶ μὴν καὶ σωθεῖσαν διὰ τοῦ ἀναστῆναι αὐτὸν ἐκ νεκρῶν δηλονότι, καὶ πατάξαι τοὺς ἐχθραίνοντας ἡμῖν δαίμονας. Αὐτὸς γὰρ, ὁ τὰς μύλας τῶν λεόντων συνθλάσας Κύριος. Καὶ αὐτοῦ αὐτός, ἐστιν, ἤτοι παρ' αὐτοῦ, ἡ σωτηρία. [Τοῦ Κυρίου ἡ σωτηρία. Οὐκ ἔχω, φησὶν, εἰς ἄνθρωπον τὴν ἐλπίδα, ἀλλὰ παρὰ σοῦ τὴν σωτηρίαν προσμένω, καὶ ὁ σὸς λαὸς σὺν ἐμοὶ πολεμούμενος. ### English translation (Claude) A psalm of David, when he fled from Absalom his son. 3. Argument. The title set before the psalm contains the following. For this is what the psalm says: that the choir of the prophets is persecuted by the people of the Jews. For David is interpreted “desired,” which is the choir of the prophets. As Absalom sought to rebel against his own father, that is, David, so too the Jews rose up against their fathers the prophets, not receiving the commands of God but opposing them. “Lord, why have those who afflict me multiplied?” “Why” stands for “exceedingly.” “There is no salvation for him in his God.” His God, it says, will not save him; for they looked only at the sin he had committed, not knowing of his repentance. This shows more plainly that the psalm is spoken of David. For “rising up against” is properly said of those who were formerly in the rank of subjects and afterwards took up war. … my [head]. Since it was said that the psalm is spoken as from the person of the Lord, it must be said that his head too is lifted up, being God, when his Godhead becomes manifest by proof to the faithful. [“But you, Lord, are my helper.” A voice befitting the faith of the prophet, who bears such great troubles unshaken and trusts that he will not be forsaken, but will be helped, lifted up, and will receive back the kingdom; for some said this is meant by “lifting up the head.” The glory of the righteous man, then, is God, in whom he trusts; and the one whose glory is God is lifted up in his head.] “With my voice I cried to the Lord.” The word teaches that in difficulties one must approach no one else but God alone. [“With my voice I cried to the Lord.” He first set the prayer, then after the diapsalma the thanksgiving for having obtained what he asked. Now he turns his face toward us and recounts how he prayed and was heard, and says, “With my voice I cried to the Lord.” By “voice” we must understand the mind’s intellectual supplication to the God of all things; for he does not mean the shout, but the prayer the mind utters. “He heard me from his holy mountain” is said according to the prevailing opinion; for he was thought to dwell in the tabernacle, since the oracles were given to the priests from there. Or “from the holy mountain” stands for “from heaven,” as also “on your holy mountain,” and “draw near to the everlasting mountains”; God’s holy mountain can be his only-begotten, from whom God hears those who pray, of whom it is said, “The mountain of the Lord will be manifest in the last days”—this phrase showing his manifestation at his coming at the consummation of the ages; or “from the holy mountain,” from heaven. God’s holy mountain is the supernatural knowledge of him. The diapsalma is a change of musical melody or mode, or a shift of thought and force of discourse. “I woke up” shows this: that having enjoyed the divine turn, I became stronger than the evils that befell me.] “I lay down and slept.” He speaks of the sleep of the mind, through which he also fell into sin. [“For you struck all who were hostile to me.” Strike, crush—or, you will strike. He hastens God’s rising up against them, that is, his defence. He who gives no pretext for hatred has enemies in vain. By the “teeth of sinners” he means either the strength of those who sin against him, or their words against him and their blasphemies; or the teeth of sinners are irrational thoughts that come upon us against nature. For the adversaries, using thoughts as teeth, often draw near to us to eat our flesh, that is, the things that grow from the flesh: “The works of the flesh are evident,” says the divine Apostle. He says “teeth” by a metaphor from wild beasts, whose strength lies chiefly in their teeth, and which, when these are crushed, become contemptible. For murderers and lovers of blood are worse than the very beasts that feed on blood, or equal to them.] “Salvation is the Lord’s.” Save me, he says, Lord. And I pray that this may extend to all the people. It should be known that the whole psalm refers to humanity, which sinned and for that very reason was handed over to the spiritual enemies, but cried out in affliction and was heard by God, and was saved, clearly, by his rising from the dead and striking the demons who are hostile to us. For it is the Lord himself who crushed the jaw-teeth of the lions. And salvation is his, that is, from him. [“Salvation is the Lord’s.” I do not have my hope in man, he says, but await salvation from you, and your people at war with me … ### Scripture references - Ps 3:1–8 (3:2-Ps LXX): quotation, high confidence - 2 Sam 15:14: allusion, high confidence - Ps 15:1 (14:1 LXX): quotation, low confidence - Mic 2:10: quotation, low confidence - Isa 2:2: quotation, high confidence - Gal 5:19: quotation, high confidence - Ps 58:6 (57:7 LXX): allusion, high confidence ### Translation notes - Square brackets enclose passages that Migne prints in brackets (scholia from other sources); they are translated and kept in brackets; the last is not closed in the scan OCR. A line is lost in the scan OCR before “my [head]” (Ps 3:3, LXX 3:4). A Migne column number (67) is removed. “David is interpreted ‘desired’” follows an ancient etymology of the name. The application of the psalm to the Jews is the commentary’s own, translated as written. Psalm verses are given in the Protestant numbering; the Septuagint counts the title as verse 1. Other quotations: Ps 15:1 (LXX 14:1); Mic 2:9–10 (LXX); Isa 2:2; Gal 5:19; Ps 58:6 (LXX 57:7). ### Citation (SBL) Athanasius, Exp. Ps. 3 (PG 27:67–72; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-expositiones-psalmos/3). ## Exposition on Psalm 4 - URL: https://sophiascriptura.com/fathers/athanasius-expositiones-psalmos/1/#p-4 - Source: PG 27:71–74 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: The commentary reads Psalm 4 as David’s thanksgiving for victory, drawing lessons on prayer, controlling anger, righteous action as sacrifice, and Christ as the light who teaches true goods. ### Greek text Εἰς τὸ τέλος ΨΑΛΜΟΣ ᾠδῆς τῷ Δαυΐδ. Δ'. Τοῦτον τὸν ψαλμὸν μετὰ τὸ νικῆσαι τὸν πόλεμον ἀνατίθησι τῷ νικοποιῷ [᾿Αντὶ τοῦ, εἰς τὸ τέλος, ὁ ᾿Ακύλας καὶ ὁ Θεοδοτίων, τῷ νικοποιῷ, ἠρμήνευσαν· ὁ δὲ Σύμμαχος, Ἐπινίκιον.] Ἐν τῷ ἐπικαλεῖσθαί με εἰσήκουσέ μου ὁ Θεὸς τῆς δικαιοσύνης μου. Ὅμοιον τῷ, Ἔτι λαλοῦντός σου, ἐρεῖ· Ἰδοὺ πάρειμι. Ἐν θλίψει ἐπλάτυνάς μοι. Οὐ μόνον, φησὶ, τῶν περιστάσεων ἐξήγαγες, ἀλλὰ καὶ εἰς εὐρυχωρίαν πολλὴν στῆναι παρεσκεύασας. [Σιβὰς καὶ Βερζέλ τροφὰς πολλὰς καὶ τάπητας προσήγαγον τῷ Δαυΐδ, ὅτε δὴ, φυγὼν τὸν ᾿Αβεσσαλώμ, διέτριβεν ἐν τοῖς ἐρήμοις καὶ ἐν τοῖς ὄρεσιν, ὥσπερ τοὺς τρεῖς παῖδας ἐν τῇ καμίνῳ, καὶ Δανιὴλ ἐν τοῖς λέουσιν. Ὅταν θλίψεων καὶ τῶν πειρασμῶν τοὺς λόγους ἐπιγινώσκωμεν, τότε μάλιστα πλατυνόμεθα. Ἔστι δὲ καὶ ἑτέρως εὐρυχωρίαν εἰπεῖν.] Οἰκτείρησόν με, καὶ εἰσάκουσον τῆς προσευχῆς μου. Ἐπειδὴ ἐξηκούσθη, ἔφη, ἐκ τῆς δικαιοσύνης αὐτοῦ, τούτου χάριν ἐπὶ τοὺς οἰκτιρμοὺς ἀνατρέχει τοῦ Θεοῦ. Υἱοὶ ἀνθρώπων, ἕως πότε βαρυκάρδιοι. Ταῦτα ὡς πρὸς τοὺς πιστεύσαντας τῷ πλήθει τοῦ στρατοῦ ἑλεῖν τὸν δίκαιον. Αὕτη δὲ ἡ ἐλπὶς, φησὶ, ματαία καὶ ψευδής ἐστιν. Καὶ γνῶτε, ὅτι ἐθαυμάστωσε Κύριος τὸν ὅσιον αὐτοῦ. ᾿Αντὶ τοῦ, Γνῶτε τοιγαροῦν, οἱ πεποιθότες ἐπὶ πλήθει, ὡς θαυμαστὸν ἀπέδειξε τὸν πεποιθότα ἐπ' αὐτῷ. Κύριος εἰσακούσεταί μου ἐν τῷ κεκραγέναι με. Χρόνος ἀντὶ χρόνου είληπται· ἀντὶ τοῦ, εἰσήκουσε, γὰρ ἔφη τὸ, εἰσακούσεται, ῥῆμα Ὀργίζεσθε καὶ μὴ ἁμαρτάνετε. "Α λέγετε ἐν ταῖς καρδίαις ὑμῶν, ἐπὶ ταῖς κοίταις ὑμῶν κατανύγητε. Ὡς πρὸς τοὺς ἰδίους αὐτοῦ ταῦτά φησιν, ὡς πρὸς πάντας ἀνθρώπους. Εἰ καὶ δέξησθε, φησί, τὴν ὀργὴν, ἀλλ᾽ ἄπρακτον ἀπεφήνατε τῇ ἐν ἡσυχία κατανυγῇ. Τοῦτο γὰρ ἐστι τὸ, Ἐν ταῖς κοίταις ὑμῶν κατανύγητε. Θύσατε θυσίαν δικαιοσύνης, καὶ ἐλπίσατε ἐπὶ Κύριον. Διδάσκει πῶς περιεσόμεθα τῶν ἐχθρῶν. Πῶς δὲ περιεσόμεθα; εἰ δικαιοπράττοντες, καὶ τοῦτο ὥσπερ θυσίαν ἀναπέμποντες τῷ Θεῷ. Πολλοὶ λέγουσι· Τις δείξει ἡμῖν τὰ ἀγαθά; Ταῦτα τῶν περὶ τὰς διοικήσεις τοῦ Θεοῦ ὀλιγωρούντων τὰ ῥήματα. Ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Κύριε. Τὸ φῶς τοῦ κόσμου ὁ Χριστός ἐστι, ὁ καὶ διδάξας ἡμᾶς τὰ ὄντως ἀγαθὰ, δι' ἃ καὶ τὴν νοητὴν εὐφροσύνην ἐσχήκαμεν τὴν εἰς νοῦν καὶ καρδίαν ### English translation (Claude) To the end. A psalm of an ode, of David. 4. He dedicates this psalm, after winning the war, to the giver of victory. [For “to the end” Aquila and Theodotion rendered “to the giver of victory,” and Symmachus “a song of victory.”] “When I called, the God of my righteousness heard me.” It is like “While you are still speaking, he will say, ‘Here I am.’” “In affliction you made room for me.” Not only, he says, did you lead me out of my troubles, but you prepared me to stand in a wide space. [Ziba and Barzillai brought much food and bedding to David when, fleeing Absalom, he was staying in the deserts and the mountains; as with the three young men in the furnace, and Daniel among the lions. When we come to know the reasons for afflictions and temptations, then above all we are enlarged. One can also speak of a “wide space” in another way.] “Have pity on me and hear my prayer.” Since he said he had been heard because of his righteousness, for this reason he runs back to God’s compassion. “Sons of men, how long will you be heavy of heart?” This is said as to those who trusted in the size of their army to seize the righteous man. This hope, he says, is vain and false. “And know that the Lord has made his holy one wonderful.” That is: know, then, you who trust in numbers, how wonderful he has shown the one who trusts in him. “The Lord will hear me when I cry to him.” One tense is taken for another: he said “will hear” instead of “heard.” “Be angry and do not sin. What you say in your hearts, be pierced with compunction for it on your beds.” He says this to his own people, as to all men. Even if you receive anger, he says, render it ineffective by compunction in quiet. This is what “be pierced with compunction on your beds” means. “Offer a sacrifice of righteousness and hope in the Lord.” He teaches how we shall prevail over our enemies. And how shall we prevail? If we act righteously and send this up to God as a sacrifice. “Many say, ‘Who will show us good things?’” These are the words of those who make light of God’s governance. “The light of your face has been marked upon us, O Lord.” The light of the world is Christ, who also taught us the truly good things, through which we have received the spiritual gladness that [enters] mind and heart … ### Scripture references - Ps 4:1–7 (4:2-Ps LXX): quotation, high confidence - Isa 58:9: quotation, high confidence - 2 Sam 16:1: allusion, high confidence - 2 Sam 17:27: allusion, high confidence - Dan 3:23: allusion, high confidence - Dan 6:16: allusion, high confidence - Eph 4:26: echo, low confidence - John 8:12: allusion, high confidence ### Translation notes - Square brackets enclose passages that Migne prints in brackets (scholia from other sources); they are translated and kept in brackets. Aquila, Theodotion, and Symmachus are the second-century Greek translators of the Old Testament. The section ends mid-sentence in the scan OCR. Quotations: Isa 58:9; Eph 4:26 (Ps 4:4); John 8:12. Ziba and Barzillai: 2 Sam 16:1; 17:27–29. Psalm verses are given in the Protestant numbering; the Septuagint counts the title as verse 1. ### Citation (SBL) Athanasius, Exp. Ps. 4 (PG 27:71–74; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-expositiones-psalmos/4). ## Exposition on Psalm 5 - URL: https://sophiascriptura.com/fathers/athanasius-expositiones-psalmos/1/#p-5 - Source: PG 27:73–76 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: The commentary reads Psalm 5 as the prayer of the faithful soul or the Church, which inherits God’s promises, rises early to pray, and is protected from the wicked and the heretics. ### Greek text ΨΑΛΜΟΣ Ε΄. Ὑπόθεσις. Κληρονομοῦσὰ ἐστιν ἡ θεοφιλὴς ψυχή, ἤτοι ἡ ἐκκλησία. Τί δὲ ἐστιν ἃ κληρονομεῖ; Ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη. Εὔχεται δὲ καί τι ἂν ποιουμένη εἰσακουσθῆναι, ἑαυτῆς τὸ τε εὐθὲς παριστῶσα, καὶ τῶν αἰτίων διαβάλλουσα τὴν πονηρίαν. [Ὅτι πρὸς σὲ προσεύξομαι. Ἐν ἀπολαύσει, φησὶ, τοῦ νοητοῦ γενομένη φωτὸς, προσεύξομαί σοι· διὸ καὶ εἰσακουσθῆναι πιστεύω.] Τὰ ῥήματά μου ἐνώτισαι. Τὸ πρωί παραστήσομαί σοι. Μέγα ἀγωνίας [μέγα εἰς ἀγνείας καύχημα τὸ ἐκ τῆς κοίτης αὐτῆς παρίστασθαι τῷ Θεῷ καὶ φθάνειν ἐν εὐχαριστίᾳ τὸν ἥλιον. Οὕτω γὰρ, φησὶν, ἐπόψομαι τὰ θεῖα καὶ ἅγιά σου μυστήρια ἃ ἡτοίμασας τοῖς ἀγαπῶσί σε. Ὅτι οὐχὶ Θεὸς θέλων ἀνομίαν σὺ εἶ. Διὰ τοῦτο, φησὶν, εἰσακουσθήσεσθαι θαῤῥῶ, ὅτι τῶν τοιούτων οὐκ ἐπιτήδευσα οὐδὲν ὧν μεμίσηκας. Ταῦτα δὲ ἐστιν ἀνομία, καὶ πονηρία, καὶ παρανομία, καὶ ψεῦδος, καὶ φθόνος, καὶ δόλος. Ἐμίσησας πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν, ἀπολεῖς πάντας τοὺς λαλοῦντας τὸ ψεῦδος. Τοὺς μὲν ἐν τῇ πολιτείᾳ πταίοντας ἐργαζομένους τὴν ἀνομίαν ὠνόμασεν· τούτους δὲ μισεῖ ὁ Θεός· τοὺς δὲ ἀποπεσόντας τῆς ἀληθείας ἑτεροδόξους λαλοῦντας ψεῦδος εἶπεν, οὓς ἀπολεῖ ὁ Θεός. Καὶ τήρει διαφορὰν τοῦ, ἐμίσησας, καὶ, ἀπολεῖς. Πρῶτον μὲν εἰ χεῖρον τὸ, ἀπολεῖς, τοῦ, ἐμίσησας· δεύτερον δὲ διὰ τί τὸ μὲν εἰς παρεληλυθότα ἔκλινε χρόνον, τὸ δὲ εἰς μέλλοντα. Λαλοῦντας ψεῦδος, καὶ τοὺς τὰ εἴδωλα λέγοντας θεοὺς, καὶ αὐτοὺς τοὺς δαίμονας, τοὺς ἐν τοῖς εἰδώλοις λέγοντας λόγους ψευδεῖς καὶ λοξοὺς καὶ χρησμούς.] ῎Ανδρα αἱμάτων καὶ δόλιον βδελύσσεται Κύριος. Μισεῖ γὰρ τὸν τοιοῦτον ὁ Θεὸς καὶ ἀποστρέφεται. Ἐγὼ δὲ ἐν πλήθει τοῦ ἐλέους σου εἰσελεύσομαι εἰς τὸν οἶκόν σου. Τὴν ἐπουράνιον Ἱερουσαλὴμ τὴν πρωτοτόκων μητέρα. Προσκυνήσω πρὸς ναὸν ἅγιόν σου ἐν φόβῳ σου. Ναὸς Θεοῦ ἡ ἐνάρετος καὶ ἀγία κατάστασις, ἣν οἱ ἔχοντες μετὰ παῤῥησίας φησί. Χριστὸς δὲ ὡς Υἱὸς ἐπὶ τὸν οἶκον αὐτοῦ ἐπαναπαύσεται, οὗ οἶκός ἐσμεν ἡμεῖς. Τῆς γὰρ σῆς ἀπολαύουσα φιλανθρωπίας καὶ τῇ σῇ δεξιᾷ φρουρουμένη τὴν διηνεκή σοι προσφέρω προσκύνησιν ἐν τῷ ἀφιερωμένῳ τῆς σῆς δόξης ναῷ, φησὶν ἡ ἁγία καὶ καθαρὰ ψυχή· τὸν σὸν γὰρ ἀεὶ περιφέρουσα φόβον, οὐκ ἀνέξομαι τοῦτον ἀποβαλεῖν τῇ φιλανθρωπίᾳ σου θαῤῥοῦσα. Ἕνεκα τῶν ἐχθρῶν μου κατεύθυνον ἐνώπιόν σου τὴν ὁδόν μου. Τῶν νοητῶν δηλονότι. Ἡ καρδία αὐτῶν ματαία. Τῶν σοφῶν τοῦ αἰῶνος τούτου, ἢ καὶ τῶν αἱρετικῶν. Οὗτοι γὰρ ἀληθείας λόγον οὐκ ἴσασιν. Τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν· ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν. Τὴν γλῶσσαν αὐτῶν λεαίνουσι, καὶ τὰ νεκρὰ ἐρεύγονται δόγματα. ᾿Αποπεσέτωσαν ἀπὸ τῶν διαβουλιῶν αὐτῶν. Ταῦτα γὰρ, φησὶ, τὰ διαβούλια πάντα κατ᾿ ἐμοῦ ἐποιοῦντο τῇ κατὰ Θεόν μου προκοπῇ ἐναντιούμενοι. [Κατὰ τὸ πλῆθος τῶν ἀσεβειῶν ἔξωσον αὐτοὺς, εὐσεβεῖς αὐτοὺς ἐργασάμενος. Οἱ γὰρ διώκοντες τὴν φίλα τῷ Θεῷ πράττουσαν ψυχὴν Θεὸν πικραίνουσι θεομαχοῦντες σαφῶς.] Καὶ κατασκηνώσεις ἐν αὐτοῖς. Αὐτὸς γὰρ ἐλεύσεται καὶ ὁ Πατὴρ, καὶ μονὴν παρ᾿ αὐτῷ ποιήσονται. Καὶ καυχήσονται ἐν σοὶ οἱ ἀγαπῶντες τὸ ὄνομά σου, ὅτι σὺ εὐλογήσεις δίκαιον, Κύριε. Τῆς γὰρ σῆς εὐλογίας τε καὶ προνοίας τοῖς σοῖς χορηγουμένης θεραπευταῖς, οἱ, σφᾶς αὐτοὺς ἐραστὰς τοῦ σοῦ ὀνόματος καταστήσαντες, ἐπὶ τῇ σῇ κηδεμονίᾳ μεγάλα φρονήσουσι τὴν σὴν διηγούμενοι δύναμιν. Οὕτω καὶ ὁ μακάριος λέγει Παῦλος· ῾Ο καυχώμενος ἐν Κυρίῳ καυχάσθω. Ὡς ὅπλον εὐδοκίας ἐστεφάνωσας ἡμᾶς. Στέφανος, φησὶν, ἡμῶν τῶν πόνων χαρίσῃ τὸ τέλος, τούτῳ καθάπερ ὅπλῳ τινὶ περιφράττουσα ἡμᾶς. ### English translation (Claude) Psalm 5. Argument. The one who inherits is the God-loving soul, or the Church. And what is it that she inherits? “What eye has not seen, and ear has not heard, and has not entered into the heart of man.” She prays also to be heard in whatever she does, presenting her own uprightness and denouncing the wickedness of those who are to blame. [“For to you I will pray.” Having come to enjoy the spiritual light, he says, I will pray to you; therefore I believe that I will also be heard.] “Give ear to my words.” “In the morning I will stand before you.” A great [boast for purity] it is to stand before God from one’s own bed and to anticipate the sun with thanksgiving. For so, he says, I will look upon your divine and holy mysteries, which you have prepared for those who love you. “For you are not a God who wills lawlessness.” For this reason, he says, I am confident that I shall be heard, because I have practised none of the things you hate. These are lawlessness, wickedness, transgression, falsehood, envy, and deceit. “You hated all who work lawlessness; you will destroy all who speak falsehood.” Those who stumble in their way of life he named “workers of lawlessness,” and God hates these; those who have fallen away from the truth, the heterodox, he called “speakers of falsehood,” and God will destroy them. Observe the difference between “you hated” and “you will destroy”: first, whether “you will destroy” is worse than “you hated”; second, why he put the one in the past tense and the other in the future. “Speakers of falsehood” also means those who call the idols gods, and the demons themselves, who in the idols speak false and crooked words and oracles.] “The Lord abhors a man of blood and deceit.” For God hates such a man and turns away from him. “But I, in the abundance of your mercy, will enter your house”: the heavenly Jerusalem, the mother of the firstborn. “I will worship toward your holy temple in fear of you.” The temple of God is the virtuous and holy state, which those who possess it [approach] with boldness, he says. And Christ as Son will rest upon his house, whose house we are. “For enjoying your love for mankind and guarded by your right hand, I offer you continual worship in the temple dedicated to your glory,” says the holy and pure soul; “for always carrying about the fear of you, I will not let myself cast it off, confident though I am in your love for mankind.” “For the sake of my enemies make my way straight before you.” The spiritual enemies, clearly. “Their heart is vain.” That of the wise of this age, or also of the heretics; for they do not know the word of truth. “Their throat is an open grave; with their tongues they deceived.” They make their tongue smooth and belch out dead doctrines. “Let them fall from their counsels.” For all these counsels, he says, they made against me, opposing my progress toward God. [“According to the multitude of their impieties drive them out,” having made them pious. For those who persecute the soul that does what is dear to God embitter God, plainly fighting against God.] “And you will dwell in them.” For he himself will come, and the Father, and they will make their dwelling with him. “And those who love your name will boast in you, for you will bless the righteous, Lord.” For since your blessing and providence are supplied to your servants, those who have made themselves lovers of your name will think great things of your care, recounting your power. So blessed Paul says too, “Let the one who boasts, boast in the Lord.” “As with a shield of good pleasure you have crowned us.” As a crown, he says, you will grant us the end of our labours, fencing us about with it as with a shield. ### Scripture references - Ps 5:1–12 (5:2-Ps LXX): quotation, high confidence - 1 Cor 2:9: quotation, high confidence - Heb 12:22: allusion, high confidence - Heb 12:23: allusion, high confidence - Heb 3:6: allusion, high confidence - 1 Cor 3:20: echo, low confidence - Rom 3:13: allusion, medium confidence - John 14:23: allusion, high confidence - 1 Cor 1:31: quotation, high confidence ### Translation notes - Square brackets enclose passages that Migne prints in brackets (scholia from other sources); they are translated and kept in brackets. The scan OCR prints both μέγα ἀγωνίας and μέγα εἰς ἀγνείας (“great … for purity”), apparently a doubled reading; it is translated once. The words “having made them pious” are translated as printed; their sense is uncertain. Quotations: 1 Cor 2:9; Heb 12:22–23; Heb 3:6; Rom 3:13 (Ps 5:9); John 14:23; 1 Cor 1:31. Psalm verses are given in the Protestant numbering; the Septuagint counts the title as verse 1. ### Citation (SBL) Athanasius, Exp. Ps. 5 (PG 27:73–76; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-expositiones-psalmos/5). ## Exposition on Psalm 6 - URL: https://sophiascriptura.com/fathers/athanasius-expositiones-psalmos/1/#p-6 - Source: PG 27:75–78 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: The commentary reads Psalm 6 as David’s long repentance after his sin, with the “eighth” as the day of Christ’s resurrection, and teaches that salvation is owed to God’s mercy. ### Greek text Εἰς τὸ τέλος, ἐν ὕμνοις, ὑπὲρ τῆς ὀγδόης, ΨΑΛΜΟΣ τῷ Δαυΐδ. Γ΄. Ὑπόθεσις. Καὶ τὶς ἂν εἴη ἡ ὀγδόη, ἢ ἡ τοῦ Χριστοῦ ἀναστάσιμος ἡμέρα, καθ᾽ ἣν τῶν ἡμετέρων κόπων ἀποληψόμεθα καρπούς; τῶν ἐχθρῶν δηλαδὴ ἀποστρεφομένων εἰς τὰ ὀπίσω, μετ' αἰσχύνης δηλονότι καὶ ταραχῆς. ῎Αδει δὲ τὸν ψαλμὸν ὡς μακρὸν χρόνον ἔχων ἐν τῇ μετανοίᾳ. ἣν ὑπὲρ ἁμαρτίας προσέφερεν. Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με. Οὐ τὸν ἔλεγχον παραιτεῖται, ἀλλὰ τὸν μετὰ θυμοῦ· οὐδὲ τὴν παιδείαν, ἀλλὰ τὴν μετ᾿ ὀργῆς. Ἐλέησόν με, Κύριε, ὅτι ἀσθενής εἰμι. Πᾶσα γὰρ ψυχὴ οὐ πρότερον εἰς ἁμαρτίαν πίπτει πρὶν τῆς ἰσχύος ἐνδῷ. Ασθένειαν αἰνίττεται τὴν ἀπὸ τῆς ἀθυμίας καὶ τῶν ὀδυρμῶν ἐγγινομένην.] Καὶ ἡ ψυχή μου ἐταράχθη σφόδρα. Αἱ τῆς ψυχῆς δηλονότι δυνάμεις. Καὶ σὺ, Κύριε, ἕως πότε; Τῆς πολυχρόνου μετανοίας τὸ ῥῆμα παραστατικόν. Ἐπίστρεψον, Κύριε, ῥῦσαι τὴν ψυχήν μου. Ὡς ἀπεστραμμένου αὐτοῦ δηλονότι διὰ τὴν ἁμαρτίαν. Σῶσόν με ἕνεκεν τοῦ ἐλέους σου. Πᾶν γὰρ τὸ τῆς σωτηρίας ἡμῶν τῷ ἐλέῳ ἀναθετέον τοῦ Θεοῦ. "Οτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου. Ἐπειδὴ μακρός μοι γέγονε, φησὶν, ὁ τῆς μετανοίας καιρὸς, δέδοικα μὴ φθάσῃ τὸν παρὰ σοῦ ἔλεον ὁ θάνατος, ἐν ᾧ τὰ τῆς ἐξομολογήσεως οὐκ ἔστι. Τούτου χάριν ἐπιταχύναι τὸν ἔλεον αἰτῶ. Ἐκοπίασα ἐν τῷ στεναγμῷ μου. Ακούσωμεν οἷαν ὁ βασιλεὺς μετάνοιαν ἐπεδείξατο. Οὐχ ἁπλῶς ἔκαμεν, ἀλλ᾽ ἐκοπίασε στενάζων· οὐχ ἁπλῶς ἐδάκρυσεν, ἀλλὰ τὴν κλίνην ἔλουσε, καὶ καθ' ἑκάστην νύκτα. Καὶ οὐ τὸ παρελθὸν σκοπεῖ, ἀλλὰ καὶ ἐπαγγέλλεται τοῖς πρὸς τὸ μέλλον διὰ πάσης τῆς ζωῆς· καὶ ὃν οἱ πολλοὶ ποιοῦνται αἰνέσεως [ἀνέσεως] καιρὸν, τοῦτον ἐκεῖνος ἐξομολογήσεως. Λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου. Ἀντὶ μιᾶς, φησὶ, νυκτός, καθ' ἣν τὴν ἁμαρτίαν ἐποίησα, πολλὰς διετέλεσα νύκτας δάκρυσι βρέχων τὴν στρωμνήν μου. Ἐταράχθη ἀπὸ θυμοῦ ὁ ὀφθαλμός μου. Οφθαλμὸν δὲ τὸν νοῦν λέγει, ἐπειδὴ ὁ ὀφθαλμὸς τῆς ψυχῆς ἐστιν ὁ νοῦς. Ἐπαλαιώθην ἐν πᾶσι τοῖς ἐχθροῖς μου. Ἐνταῦθα τὸν χρόνον δηλοῖ τῆς κακοπαθείας. [Ὃν καὶ ἐν τάξει κατορθώματος κέκτηται, διὰ τὸ πολὺν εἶναι.] Ὅτι εἰσήκουσε Κύριος τῆς φωνῆς τοῦ κλαυθμοῦ μου. Ὡς ἤδη εἰσακουσθεὶς μακρὸν κατὰ τῶν ἐχθρῶν συνείρει λόγον. Οὐ μικρὰ δὲ καὶ αὕτη πρὸς ἀρετὴν ὁδὸς, τὸ φεύγειν καὶ διακρούεσθαι τὰς τῶν πονηρῶν συνουσίας. Οὗτος γὰρ τῆς μετανοίας καρπὸς καὶ τῶν δακρύων τὸ κέρδος. Ἡ ἐλλιπῶς τοῦτο, ἀντὶ τοῦ· Δὸς εἰπεῖν τοῖς ἐπεμβαίνουσιν ἐχθροῖς· Ἀπόστητε, ὅτι εἰσηκούσθην, ὅτι προσεδέχθην ὁ διὰ τῆς ἁμαρτίας ἀπωσθείς. ### English translation (Claude) To the end, among hymns, concerning the eighth. A psalm of David. 6. Argument. And what would the eighth be but the day of Christ’s resurrection, on which we shall receive the fruits of our labours, the enemies, clearly, being turned back with shame and confusion? He sings the psalm as one who has spent a long time in the repentance he offered for sin. “Lord, do not rebuke me in your anger.” He does not refuse rebuke, but rebuke with anger; nor discipline, but discipline with wrath. “Have mercy on me, Lord, for I am weak.” For no soul falls into sin before it gives up its strength. He hints at the weakness that comes from despondency and lamenting.] “And my soul was greatly troubled.” The powers of the soul, clearly. “And you, Lord, how long?” The word shows a repentance of long duration. “Turn, Lord, rescue my soul.” As though he had turned away, clearly, because of the sin. “Save me for the sake of your mercy.” For the whole of our salvation must be ascribed to God’s mercy. “For in death there is no one who remembers you.” Since the time of my repentance has been long, he says, I fear that death, in which there is no confession, may come before your mercy. For this reason I ask you to hasten your mercy. “I grew weary with my groaning.” Let us hear what repentance the king showed. He did not simply toil, but grew weary groaning; he did not simply weep, but washed his bed, and that every night. And he does not look only to the past, but promises for the future throughout his whole life; and the time which most make a time of [relaxation], he makes a time of confession. “Every night I will wash my bed.” Instead of one night, he says, on which I committed the sin, I have spent many nights wetting my couch with tears. “My eye was troubled by anger.” He calls the mind the eye, since the mind is the eye of the soul. “I grew old among all my enemies.” Here he shows the length of his suffering. [Which he counts as an achievement, because it was long.] “For the Lord has heard the voice of my weeping.” As one already heard, he strings together a long speech against the enemies. And this too is no small road to virtue: to flee and fend off the company of the wicked. For this is the fruit of repentance and the gain of tears. Or this is elliptical, standing for: “Grant me to say to the enemies who press upon me, ‘Depart, for I have been heard; I, who had been thrust away through sin, have been accepted.’” ### Scripture references - Ps 6:1–10 (6:2-Ps LXX): quotation, high confidence - 2 Sam 12:13: allusion, medium confidence - Matt 28:1: echo, low confidence ### Translation notes - The psalm number is misread in the scan OCR (Γ΄ for ϛ΄). A bracket closes without an opening after “despondency and lamenting”; other square brackets enclose passages that Migne prints in brackets (scholia from other sources). “Relaxation” follows the correction printed in brackets in the text (ἀνέσεως) for αἰνέσεως, “praise.” The sin of the king is David’s (2 Sam 11–12). Psalm verses are given in the Protestant numbering; the Septuagint counts the title as verse 1. ### Citation (SBL) Athanasius, Exp. Ps. 6 (PG 27:75–78; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-expositiones-psalmos/6). ## Exposition on Psalm 7 - URL: https://sophiascriptura.com/fathers/athanasius-expositiones-psalmos/1/#p-7 - Source: PG 27:77–80 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: The commentary reads Psalm 7 as David’s thanksgiving after Hushai defeated Ahithophel’s counsel, and applies it to the devil, the Church, the cross and ascension, and God’s patient judgment. ### Greek text ΨΑΛΜΟΣ τῷ Δαυΐδ, ὃν ἦσε τῷ Κυρίῳ ὑπὲρ τῶν λόγων Χουσὶ υἱοῦ Ἰεμινεῖ. Ζ'. Ὑπόθεσις. Ἀρχιεταῖρος τοῦ Δαυΐδ ὁ Χουσὶ, ὃς ἀποστέλλεται παρὰ τοῦ Δαυΐδ πρὸς Ἀβεσσαλώμ ἐπὶ τῷ ἀντιπρᾶξαι τῷ ᾿Αχιτόφελ βουλὰς εἰσηγουμένῳ κατὰ τοῦ Δαυΐδ· ὃς καὶ ἀπελθὼν, καὶ προδοσίαν ὑποκρινάμενος, βουλῆς προστεθείσης παρὰ τοῦ ᾿Αβεσσαλώμ, αὐτῷ τε τῷ Χουσὶ καὶ τῷ ᾿Αχιτόφελ· καὶ τοῦ μὲν κελεύοντος ἐπιδιώκειν, τοῦ ᾿Αχιτόφελ, τοῦ δὲ μὴ, τοῦ Χουσί · οὐ γὰρ δεῖ ἀπράκτως, φησὶν, ἐπιέναι ἀνδρὶ ἐπισταμένῳ τὰ πολέμια· καὶ τούτῳ τῷ λόγῳ διασώσαντος τὸν Δαυΐδ· ὡς ἂν μὴ ἀνθρωπίνης ἐπικουρίας σωζόμενος, τῷ Θεῷ τὴν ὑπὲρ τούτων εὐχαριστήριον ᾠδὴν ἀναπέμπει, τὸ πᾶν ἐκείνου τῇ χάριτι ἀνατιθεὶς, ἀνθρώπων δὲ οὐδενί. Κύριε ὁ Θεός μου, ἐπὶ σοὶ ἤλπισα. Ἐπειδὴ ἀνθρώπῳ, φησὶ, περὶ σωτηρίας οὐ θαῤῥῶ, εἰ καὶ τοῦ Χουσὶ οἱ λόγοι καλοὶ, σῶσόν με καὶ ἐκ τῶν παρόντων μὲν ἐχθρῶν, μάλιστα δὲ ἀπὸ τοῦ ἐφεδρεύοντος νοητοῦ λέοντος τῇ ἡμετέρα ψυχῇ. 5. Εἰ ἀνταπέδωκα τοῖς ἀνταποδιδοῦσί μοι κακά. Τὸ ἀμνησίκακον προβάλλεται ἐκκαλούμενος δι' αὐτοῦ εἰς ἔλεον τὸν Θεόν. ᾿Αποπέσοιμι ἄρα ἀπὸ τῶν ἐχθρῶν μου κενός. Ὁ μὲν δίκαιος νικήσας πλήρης ἀπὸ τῶν ἐχθρῶν ἐξέρχεται· ὁ δὲ φαῦλος καὶ νικηθεὶς ἀποπίπτει αὐτῶν κενὸς, καὶ οὐδὲν ἔχων πληρώματος. Καταδιώξαι ἄρα ὁ ἐχθρὸς τὴν ψυχήν μου. "Ο λέγει τοιοῦτόν ἐστιν· Ἐμπέσω εἰς τὰς χεῖρας· τοῦ διαβόλου, εἰ τοιοῦτόν τι ἐποίησα τῶν προλεχθέντων· εἰ καὶ τὸ καὶ τὸ ἐποίησα, μὴ ἐλευθερωθείην τῆς ἁμαρτίας πρὸ τοῦ θανάτου. Ὑψώθητι ἐν τοῖς πέρασι τῶν ἐχθρῶν μου. Τουτέστιν, ἐν τοῖς κραταιοῖς τῶν ἐχθρῶν μου. Πέρατα γὰρ τὰ ἄκρα δηλοῖ. Καὶ ἐξεγέρθητι, Κύριε ὁ Θεός μου, ἐν προστάγματι ᾧ ἐνετείλω. Σαφῶς περὶ τῆς θεοφανείας τοῦ Σωτῆρος διὰ τῶν παρόντων εὐαγγελίζεται. Καὶ συναγωγὴ λαῶν κυκλώσει σε. Σαφῶς διὰ τῶν παρόντων τῆς Ἐκκλησίας τὴν εἰς αὐτὸν πίστιν δηλοῖ. Καὶ ὑπὲρ ταύτης εἰς ὕψος ἐπίστρεψον. Ταύτης μὲν τῆς συναγωγῆς δηλονότι. Τὸ δὲ, εἰς ὕψος, ἢ τὸν τίμιον αἰνίττεται σταυρὸν, εἰς ὃν ἀνήνεγκεν ἡμῶν τὰς ἁμαρτίας, ἢ τὴν εἰς οὐρανὸν ἀναφοίτησιν. Ἐπορεύθη γὰρ ἐμφανισθῆναι τῷ προσώπῳ τοῦ Πατρὸς ὑπὲρ ἡμῶν. Κρὶνόν με, Κύριε, κατὰ τὴν δικαιοσύνην μου. ᾿Αξιοῖ πάλιν ἀπὸ τῶν ἐχθρῶν σωθῆναι, ἀφ᾿ ὧν ἔπραξαν τὸν ἔλεον ἐκκαλούμενος. Τοῦ σώζοντος τοὺς εὐθεῖς τῇ καρδίᾳ. Ἐπειδὴ οἶδας, φησὶ, τῆς ἡμετέρας καρδίας τὰ νοήματα, τούτου χάριν τὴν βοήθειαν ἐξαιτῶ. Ὁ Θεὸς κριτὴς δίκαιος καὶ ἰσχυρὸς καὶ μακρόθυμος. Σαφῶς διὰ τῶν τοιούτων παρίστησι τὸ μακρόθυμον τοῦ Θεοῦ, ἀναβολὴν μὲν ἔχοντος τῆς ἡμετέρας κολάσεως, οὐ μὴν παντελῆ συγγνώμην. Τὰ βέλη αὐτοῦ τοῖς καιομένοις ἐξειργάσατο. Βέλη μὲν τὴν τιμωρίαν φησὶν, καιομένοις δὲ τοῖς ἀξίοις πυρός. Ἰδοὺ ὠδίνησεν ἀδικίαν. Ὁ ἐχθρὸς τῆς ἡμετέρας ζωῆς. Συνέλαβε πόνον καὶ ἔτεκεν ἀνομίαν. Τουτ ἐστι καὶ βεβούλευται καὶ εἰς ἔργον ἐξήγαγε τὰ σκέμματα. Λάκκον ώρυξε καὶ ἀνέσκαψεν αὐτόν. Θάνατον γάρ κατασκευάσας κατὰ τοῦ Σωτῆρος Χριστοῦ, θανάτῳ παραδίδοται. ### English translation (Claude) A psalm of David, which he sang to the Lord concerning the words of Hushai the son of Jemini. 7. Argument. Hushai was David’s chief companion, who was sent by David to Absalom to work against Ahithophel, who was proposing plans against David. He went and, feigning betrayal, when counsel was asked by Absalom of both Hushai and Ahithophel—Ahithophel urging pursuit, Hushai not, “for one must not,” he says, “attack to no purpose a man skilled in war”—by this speech saved David. So, as one saved not by human help, he sends up to God a song of thanksgiving for these things, ascribing everything to his grace and nothing to men. “Lord my God, in you I have hoped.” Since I do not trust a man for my salvation, he says, even though Hushai’s words are good, save me from the present enemies, and most of all from the spiritual lion who lies in wait for our soul. 5. “If I repaid those who repaid me with evil.” He puts forward his not bearing grudges, calling God to mercy by it. “Then may I fall away from my enemies empty.” The righteous man, having conquered, comes out full from his enemies; but the worthless man, being conquered, falls away from them empty, having nothing of fullness. “Then let the enemy pursue my soul.” What he says is this: may I fall into the hands of the devil if I have done any such thing as those mentioned before; if I have done this or that, may I not be freed from sin before death. “Be exalted at the borders of my enemies.” That is, among the mighty of my enemies; for “borders” signifies the extremities. “And rise, Lord my God, by the command you gave.” Through these words he clearly announces the good news of the Saviour’s divine appearing. “And an assembly of peoples will surround you.” Through these words he clearly shows the Church’s faith in him. “And for its sake return on high.” For this assembly, clearly. “On high” hints either at the precious cross, to which he bore up our sins, or at the ascent into heaven; for he went to appear before the face of the Father on our behalf. “Judge me, Lord, according to my righteousness.” He asks again to be saved from the enemies, [and] from what they did, calling forth mercy. “Who saves the upright in heart.” Since you know, he says, the thoughts of our heart, for this reason I ask for help. “God is a righteous judge, strong and long-suffering.” By such words he clearly sets forth God’s patience, who defers our punishment but does not grant complete pardon. “He has made his arrows for those who are burning.” By arrows he means the punishment, and by those who are burning, those worthy of fire. “Behold, he was in labour with injustice”: the enemy of our life. “He conceived toil and gave birth to lawlessness.” That is, he both planned and carried his designs into action. “He dug a pit and excavated it.” For having prepared death for Christ the Saviour, he is handed over to death … ### Scripture references - Ps 7:1–15 (7:2-Ps LXX): quotation, high confidence - 2 Sam 15:32: allusion, high confidence - 2 Sam 17:7: allusion, high confidence - 2 Sam 17:14: allusion, high confidence - 1 Pet 5:8: allusion, medium confidence - 1 Pet 2:24: allusion, high confidence - Heb 9:24: allusion, high confidence ### Translation notes - The story of Hushai and Ahithophel is 2 Sam 15:32–37 and 17:1–14; “son of Jemini” means a Benjaminite. The stray “5.” is a verse number left in the text. A word from the next psalm (προλήνιον) printed inside θανάτῳ at the end is removed; the section ends where a line is lost in the scan OCR. Other references: 1 Pet 5:8 (the lion); 1 Pet 2:24 (bore our sins); Heb 9:24 (to appear before God for us). Psalm verses are given in the Protestant numbering; the Septuagint counts the title as verse 1. ### Citation (SBL) Athanasius, Exp. Ps. 7 (PG 27:77–80; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-expositiones-psalmos/7). ## Exposition on Psalm 8 - URL: https://sophiascriptura.com/fathers/athanasius-expositiones-psalmos/8/#p-8 - Source: PG 27:79–84 - Translation: Claude (claude-opus-5-5), 2026-11-12 Summary: The commentary reads Psalm 8 of the churches as God’s winepresses, of the children’s praise of Jesus, and of humanity made in God’s image and destined, in Christ, to rule all things. ### Greek text Εἰς τὸ τέλος, ὑπὲρ ληνῶν, ΨΑΛΜΟΣ τῷ Δαυΐδ. Η'. Ὑπόθεσις. Πάλαι μὲν ἐν τῇ νομικῇ λατρείᾳ ἦν ἓν προλήνιον, τὸ θυσιαστήριον δηλονότι τὸ ἐν τῷ ναῷ· μετὰ δὲ τὴν τῶν ἐθνῶν κλῆσιν πολλοὶ ληνοί· αὗται δὲ ἂν εἶεν αἱ Ἐκκλησίαι, αἱ τοὺς τῶν κατορθούντων ἐν θεοσεβείᾳ δεχόμεναι καρπούς. [Εἰς τὸ τέλος εἴρηται, διὰ τὸ ἐπὶ τέλει τῶν αἰώνων πέρας σχεῖν τὰ προφητευόμενα. Περὶ Χριστοῦ γὰρ καὶ τῶν μετὰ τὴν ἐνανθρώπησιν λέγει Ἐκκλησιῶν. Ἐπεί γε καὶ ὁ Μονογενής ἄμπελος κέκληται, οἱ δὲ πιστοὶ κλήματα. Εἰ δὲ βιάζεται ὁ Ἰουδαῖος, εἰς τὸν κοινὸν τὸν ψαλμὸν λέγεσθαι ἄνθρωπον· καὶ οὕτως γνωστὸν ἔστω, ὡς δια τοῦτο πάντα αὐτῷ ὑπετάγη, ὡς ἐν εἰκόνι Θεοῦ γεγονότι τοῦ μέλλοντος ἐνανθρωπῆσαι.] Κύριε ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ! Ἐκπλήττεται τὴν εἰς ἀνθρώπους δοθεῖσαν γνῶσιν τοῦ ὀνόματος τοῦ Θεοῦ. Οὐκ ἔτι γὰρ μόνοις τοῖς ἐν τῇ Ἰουδαίᾳ γνωστὸς ὁ Θεός. Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον. Τῶν κατὰ Θεὸν νηπιαζόντων τῇ κακίᾳ. Τοῦτο δὲ καὶ ἐν τοῖς Εὐαγγελίοις σαφῶς ἀναγέγραπται εἰρηκὼς ὁ Σωτὴρ, ὅτε τοὺς παῖδας οἱ Φαρισαῖοι ἐπεστόμιζον εὐλογοῦντας αὐτόν. Ἕνεκα τῶν ἐχθρῶν σου τοῦ καταλῦσαι ἐχθρὸν καὶ ἐκδικητήν. Ἡ τὸν αἰσθητὸν, ἢ τὸν νοητὸν, ἢ τὸν λαὸν τὸν Ἰουδαϊκόν ἤλαυνον γὰρ ὡς ἐχθρὸν τὸν Χριστόν· προσεποιοῦντο δὲ τὸν Πατέρα ἐκδικοῦντες τοῦτο ποιεῖν. Διὰ τοῦτο, ἄνω καὶ κάτω ταύτης αὐτοὺς ἀποστερῶν τῆς ἀπολογίας, ἔλεγεν· ῾Ὁ ἐμὲ μισῶν καὶ τὸν Πατέρα μου μισεῖ. Ἐχθρὸν καὶ ἐκδικητὴν, τὸν διάβολον δηλονότι. Ἐπειδὴ, μετὰ τὸ ἀναγκάσαι πληρῶσαι τὴν ἁμαρτίαν, καὶ τιμωρεῖται τοὺς ἁμαρτάνοντας, τὸ μέγεθος αὐτοῖς τοῦ ἁμαρτήματος ἐν ὀφθαλμοῖς παριστών. Ἢ τὸν λαὸν τῶν Ἰουδαίων, ἐχθρὸν μὲν τῆς ἀληθείας, ἐκδικητὴν δὲ τῷ δοκεῖν ἐκδικεῖν τὸν νόμον. Ὅτι ὄψομαι τοὺς οὐρανοὺς ἔργα τῶν δακτύλων σου. Ἐκεῖνοι μὲν ἀγανακτοῦσι τῶν νηπίων καταρτιζόντων αἶνον· ἐγὼ δὲ τὸ οὕτω μέγα καὶ περικαλλὲς, τοὺς οὐρανοὺς φημι, μικρόν τι ἔργον τῆς σῆς δημιουργίας, θεωρῶ. Τί ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ; ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν; Ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους. Ταῦτα τοῦ Παύλου σαφῶς ἐπὶ τὸν Σωτῆρα ἡμῶν ἐξειληφότος, ἀρκεῖσθαι τῇ ἐκδόσει χρή. Πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. Εἰπὼν ὁ Θεός · Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ ὁμοίωσιν, ἐπήγαγε· Καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης, καὶ τοῖς λοιποῖς κατὰ μέρος ἐπεξέρχεται, οἷς ἐπιλέγει· Αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν, καὶ κατακυριεύσατε αὐτῆς· τῇ γὰρ λογικῇ φύσει, ὡς ἂν ὠμοιωμένῃ Θεῷ, τὴν κατὰ πάντων ἀρχὴν ἐδωρήσατο. Καὶ δύναμιν ὁ ἄνθρωπος λαβὼν τῆς θεϊκῆς εἰκόνος, ὡς βασιλεὺς ἁπάντων ἐστὶν ὁ Θεὸς, οὕτως ἄρχων κατέστη τῶν ἐπὶ γῆς. Εἰ δὲ καθολικῶς εἴρηται· Καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου, λέγει δὲ ἀλλαχοῦ, Καὶ ἔργα τῶν χειρῶν σου εἰσὶν οἱ οὐρανοί· δῆλον ὡς ἐπὶ τοὺς οὐρανοὺς κατέστησεν αὐτὸν, καὶ μήποτε ἀποῤῥήτως τὴν ἐν οὐρανοῖς σημαίνει διατριβὴν τῶν ἀπὸ·γῆς ἐκεῖσε μεθισταμένων, ὅτε μέλλουσι βασιλείαν οὐρανῶν κληρονομεῖν, ὡς ἐπήγγελται. Λέγει δὲ καὶ Παῦλος· Κληρονόμοι μὲν Θεοῦ, συγκληρονόμοι δὲ Χριστοῦ. Οὕτως καὶ τὸ, Πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ, νοητέον. Νῦν μὲν τὰ ζῶα· ἐπειδὴ δὲ βίος ἰσάγγελος ἀπόκειται τοῖς ἀνθρώποις ἐν οὐρανῷ, ἐκεῖ καταστὰς ἐπὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ, θεωρὸς οὐρανῶν ἔσται καὶ τῶν ἐν αὐτοῖς. Ὁ δὲ μακάριος Παῦλος καὶ τοῦτο περὶ τοῦ Σωτῆρος ἐξέλαβεν ἐν αἰῶνι τῷ μέλλοντι γενησόμενον. Διό φησι πρὸς αὐτὸν ὁ Πατήρ· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ύποπόδιον τῶν ποδῶν σου. Πρόβατα καὶ βόας ἁπάσας. Τοὺς ἐξ Ἰσραὴλ πιστεύοντας αἰνίττεται. Ἔτι δὲ καὶ τὰ κτήνη τοῦ πεδίου. Διὰ τούτων τὰ ἔθνη δηλοῖ. Τὰ πετεινὰ τοῦ οὐρανοῦ, τοὺς ἐπῃρμένους κατὰ τὸν βίον καὶ τὰ ὑψηλὰ φρονοῦντας, τοὺς ἀλογωτάτους. Κύριε ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὀνομά σου ἐν πάσῃ τῇ γῇ! ᾿Αναλαμβάνων ἀναδιπλασιάζει τὸ θαῦμα ἐκπληττόμενος, ὡς ἔφην, ἐπὶ τῇ γενομένη τῶν ἀνθρώπων θεογνωσίᾳ. ### English translation (Claude) To the end, concerning the winepresses. A psalm of David. 8. Argument. Of old, in the worship under the law, there was one vat before the press, namely the altar in the temple; but after the call of the Gentiles there are many winepresses; and these would be the churches, which receive the fruits of those who succeed in godliness. [“To the end” is said because the things prophesied have their fulfilment at the end of the ages. For he speaks of Christ and of the churches after the becoming man, since the Only-begotten is called a vine, and the faithful branches. And if the Jew insists that the psalm is spoken of man in general, let it be known even so that all things were subjected to him for this reason: because he came to be in the image of God, who was to become man.] “O Lord our Lord, how wonderful is your name in all the earth!” He is amazed at the knowledge of God’s name given to men; for God is no longer known only to those in Judea. “Out of the mouth of infants and nursing babies you have prepared praise”: of those who, as God wills, are infants in wickedness. The Saviour too said this plainly, as it is recorded in the Gospels, when the Pharisees tried to silence the children who were blessing him. “Because of your enemies, to destroy the enemy and avenger.” Either the visible enemy, or the spiritual, or the Jewish people; for they drove Christ out as an enemy, while pretending to do this as avengers of the Father. That is why, depriving them of this defence on every side, he said, “Whoever hates me hates my Father also.” “Enemy and avenger”: the devil, clearly; since after compelling men to commit sin he also punishes those who sin, setting the greatness of the sin before their eyes. Or the people of the Jews, an enemy of the truth, but an avenger in seeming to avenge the law. “For I will see the heavens, the works of your fingers.” They are indignant when infants prepare praise; but I behold something so great and so beautiful—the heavens, I mean—as a small work of your craftsmanship. “What is man that you remember him, or the son of man that you visit him? You made him a little lower than the angels.” Since Paul clearly took these words of our Saviour, one must be content with that interpretation. “You subjected all things under his feet.” When God said, “Let us make man according to our image and likeness,” he added, “and let them rule over the fish of the sea,” and goes through the rest in turn, to which he adds, “Increase and multiply and fill the earth and subdue it”; for he gave the rule over all things to the rational nature, as made like God. And man, having received the power of the divine image, was appointed ruler of the things on earth, as God is king of all. But if it is said universally, “And you set him over the works of your hands,” and elsewhere it says, “And the heavens are the works of your hands,” it is clear that he set him over the heavens; and perhaps it signifies mysteriously the life in the heavens of those transferred there from the earth, when they are to inherit the kingdom of heaven, as has been promised. And Paul also says, “Heirs of God and fellow heirs with Christ.” So too “You subjected all things under his feet” is to be understood: now, the animals; but since a life equal to the angels is laid up for men in heaven, once set there over the works of his hands, he will be a beholder of the heavens and of what is in them. But blessed Paul took this too of the Saviour, as something to come about in the age to come. That is why the Father says to him, “Sit at my right hand until I make your enemies a footstool for your feet.” “Sheep and all oxen.” He hints at the believers from Israel. “And also the beasts of the field.” By these he means the Gentiles. “The birds of the sky”: those lifted up in their way of life and thinking high things, the most irrational of all. “O Lord our Lord, how wonderful is your name in all the earth!” Taking it up again, he redoubles the wonder, amazed, as I said, at the knowledge of God that has come to men. ### Scripture references - Ps 8:1–9 (8:2-Ps LXX): quotation, high confidence - John 15:5: allusion, high confidence - 1 Cor 14:20: allusion, medium confidence - Matt 21:15: allusion, high confidence - Matt 21:16: allusion, high confidence - John 15:23: quotation, high confidence - Heb 2:6: allusion, high confidence - Heb 2:9: allusion, high confidence - Gen 1:26: quotation, high confidence - Gen 1:28: quotation, high confidence - Ps 102:25 (101:26 LXX): quotation, high confidence - Rom 8:17: quotation, high confidence - Luke 20:36: allusion, medium confidence - Ps 110:1 (109:1 LXX): quotation, high confidence - 1 Cor 15:27: allusion, medium confidence ### Translation notes - Square brackets enclose a passage that Migne prints in brackets (a scholion from another source). Latin from Migne’s facing column (opificium) and a stray fragment (Εο) are removed. The interpretation of the “enemy and avenger” as the Jewish people is the commentary’s own, translated as written. Quotations: John 15:5; Matt 21:15–16; John 15:23; 1 Cor 14:20; Heb 2:6–9; Gen 1:26, 28; Ps 102:25 (LXX 101:26); Rom 8:17; Luke 20:36; Ps 110:1 (LXX 109:1). Psalm verses are given in the Protestant numbering; the Septuagint counts the title as verse 1. ### Citation (SBL) Athanasius, Exp. Ps. 8 (PG 27:79–84; trans. Sophia Scriptura, https://sophiascriptura.com/p/athanasius-expositiones-psalmos/8).