Sophia Scriptura

Fragments on the Psalms 112–118

Hesychius of Jerusalem · Fragments on the Psalms · ca. 412-450 · Jerusalem · 3 passages

Authorship disputed: Catena fragments printed by Migne under Hesychius of Jerusalem (Corderius catena); individual ascriptions in the catenae are uncertain.

Greek text: PG 93.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 112

112PG 93:1331

ΨΑΛΜΟΣ ΡΙΒ', « Ὑψηλὸς ἐπὶ πάντα τὰ ἔθνη, ὁ Κύριος.» βρύχεσθαι ἴδιον, ὡς ἀνημέρου λέοντος ᾿" Κὰν γὰρ ἐνταῦθα δοξάξηται, ἀλλ᾽ εἰς τὸν οὐρανὸν ἡ δόξα τρέχει, ἔνθα τὸ ἀχειροποίητον θυσιαστήριον χέχτηται, ἔνθα διηνεχῶς αὐτὸν αἱ στρατιαὶ τῶν ἀγγέλων δοξάξουσιν " ὧν εἰς μίμησιν ἡμεῖς δοξολογίαν ἐμάθομεν. « Τίς ὡς Κύριος ὁ Θεὸς ἡμῶν; » Ἔν ὑψηλοῖς ὁ Θεὸς χατοιχεῖ, οὐ μόνον διὰ τὸν οὐρανὸν ὡς ὑψηλὸν ὄντα, καὶ αὐτοῦ οἰχητήριον λεγόμενον, ἀλλ᾽ ἐπειδὴ τοῖς ἁγίοις ἐνοιχεῖ. ὙΨηλοὶ δὲ οὗτοι, διὰ τὸ μηδὲν γήϊνον μεταδιώκειν τυγχάνουσι περὶ ὧν Ἡσαΐας φησίν " Ἅγιος Κύριος ὁ ἐν ὑψη- JAoic κατοικῶν ὑψηλοὺς τοὺς ἁγίους εἰπών. « Ὁ χατοιχίζων στείραν ἐν οἴχῳ. » Στείραν εἴτε τὴν φύσιν ὅλην, εἴτε τὴν ἐξ ἐθνῶν Ἐκχχλησίαν λέγοις, ἐφ᾽ ἑχατέρας ἁρμόσει τὸ λεγόμετοίνυν ἔξω ῥεμθομένην εἰς τὸν οἶχον τὸν ἑαυτοῦ τὸν νόμον ἐξήγαγε, καὶ μητέρα τέχνων τῶν υἱοθετηθέντων τῷ Θεῷ εὐφραινομένην ἔδειξεν" ἧς οὕτως σαφῶς τὸ πρόσωπον ὁ Ἡσαΐας ἐξήγαγεν" 'Epeic γὰρ, φησὶν, ἐγ τῇ καρδίᾳ cov: Τίς ἐγέννησέ μοι τούτους; γὼ δὲ ἄτεκνος, καὶ χήρα πάροικος καὶ ἐγκεχιϊεισμένη. Kal τούτους τίς ἐξέτρεψέ μοι; ᾿Εγὼ δὲ χατεἰλείφρθην μόνη" οὗτοι δέ μοι ποῦ ἧσαν; ΨΆΛΜΟΣ PI. « 'II θάλλασσα εἶδε, καὶ ἔφυγεν. » Ταῦτα μὲν ἴσως χατὰ τὸ αἰσθητὸν ἐπὶ τῆς ἐξόδου τοῦ λαοῦ τῶν Ἰουδαίων ἐγένετο, καίτοι οὐδὲ φυγοῦσαν ἐχεῖ τὴν θάλασσαν, ἀλλὰ γὰρ διαιρεθεῖσαν ἔγνωμεν. Εἰ δὲ χαὺ ταῦτα γεγένητα', ἀλλ᾽ οὐχέτι τὰ ἑπόμενα. Πότε γὰρ ὅρη ὑψωθέντα παρ᾽ αὐτοῖς ἣ βουνοὺς ἠχούσαμεν; ὥστε δῆλον, ὅτι καὶ ἅπερ αὐτοῖς συνέθαινε θαύματα, μεριχὰ μὲν ἣν, εἰς ἐκτύπωσιν δὲ τῶν ἡμετέρων συνέθαινε. Θάλασσαν γὰρ τὴν πονηρὰν τοῦ βίου πολιτείαν, ὡς ἄστατον, ναυάγιά τὲ ποιοῦσαν καὶ χειμῶνα τοῖς ἐν αὐτῇ προσήχει voμίζεσθαι Ἰορδάνην δέ γε τὴν χάριν τοῦ βαπτίσματος. Φεύγει τοίνυν fj τοῦ βίου θάλασσα τὸν ἐξομολογούμενον, ἀλμυρά τις οὖσα, καὶ μὴ δυναμένη πρὸς Ἀ5 11 τῆς δεξιᾶς φιλοτίμως A metet. "ἢ, ς τῶν ἁμαρτημάτων Ὃ Ἰορδάνης δὲ οὐ φεύγε;, τὸ ὀπίσω τοῖς ἐξομολογουμένοις στρέφοται, μετανοίας μεταθδαλλομένοις δάχρυον " τοῦ βαπτίσματος ἐνεργεῖται di ν ὠφεληθείη τις ᾿μετανοῶν, εἰ μὴ ὅλμης ἐγχαταμίγνυσθαι. ἀλλ᾽ εἰς ὧν χαιρὸν τῆς μετανοίας PK ΤΣ Διόπερ ὁ πᾶσαν μολυσμῶν ἀπαλλαγὴν ὃ ᾿Αλλὰ μὴν καὶ Ἰωάννης μετάνοιαν τῇ μετανοίᾳ τὸ βάπτισμα. « Τὰ ὄρη ἐσχίρτησαν ὡσεὶ χριοί. » Xaígouc: γὰρ προφῆται πάντες τοῦ ἐξομολογουμέχριοὶ, ὡς μείζονος χάριτος μεταλαθόντες οἱ δὲ βου νοὶ καὶ Le ὡς ἐλάττονος μὲν, ἀλλὰ αυγγενοὺς τοῖς ιετεσχηχότες λέγονται. νου τὴν ἐπι μεγάλοις € ΤῈ σοί ἐστε, θάλασσα, ὅτι ἔφυγες; Θαυμάζε. προθεωρῶν. ὁ bind τῷ πνεύματ: τὰ ἐπὶ τοῦ σταυροῦ γεγονότα μυστήρια, καίροντας μὲν τοὺς προφήτας ὁρῶν καὶ σχιρτῶντας, oi- «weg ἐπένθουν ἀνθρωπότητα πρότερον, καὶ τῶν ἐπ᾽ αὐτοῖς θρήνων τὴν προφητείαν ἐπλήρωσαν " τὸν Ἰορδάνην δὲ εἰς τὰ ὀπίσω στρεφόμενον, ἕνα χορηγήσῃ τῇ μετανοίᾳ δάκρυον. Διὰ τί δὲ εἰς τὰ ὀπίσω στρέφεται; Ἐπειδὴ ὁ, ἡμαρτηχὼς εἰς τοὺτρέχει, τὸν δρόμον χαταλιπὼν τὸν ἔμπροσθεν. « ᾿Απὸ προσώπου Κυρίου ἐσαλεύθη f, Ἐνταῦθα πάλιν σάλον τὴν ἔχπληξιν λέγει, x τὸ θαῦμα τὴν ἔχστασιν, ὥστε δεῖξαι τὸ μέγεθος τῶν εν λον Εἶτα δειχνὺς ὅσον ἐστὶν ἑνὸς ἀνδροὺς ἀλέσε. Εἰς λίμνας ἑαυτὸν καὶ εἰς πηγὰς ἐξήγαγεν ἐξ ἑαυτοῦ τὰς λίμνας τοῦ πίσω τὴν πλευρὰν, βαπτίσματος, ἔτι δὲ καὶ τὰς τοῦ μυστηρίου πηγάς " ἐπειδὴ ὕδωρ xoi αἷμα, τὸ μὲν συμθολον τοῦ μυστηρίου, τὸ ὃὲ χαραχτὴρ τοῦ βαπτίσματος, ἔῤῥευσεν. « Μὴ ἡμῖν, Κύριε, μὴ ἡμῖν.» Ἐπὶ τῷ £Aést σου, φησί τουτέστιν ἐπὶ τῷ στῷ. Ὅτι μὲν γάρ ἔστι καὶ ἀλήθεια, αὐτός φησιν" Ἐγώ εἶμι ἡ ὁδὸς, καὶ Tp ἀλήθεια, καὶ ἡ ζωή. Ὅτι ὃὲ ἔλεος, οὕτως ὁ Ψαλμῳδὸς ἔψαλλεν " Δεῖξον ἡμῖν, Κύριε, τὸ ἔλεός σου. Δόξαν. τοίνυν ἑαυτῷ ἐπὶ τῇ σαρχώσει τοῦ Μονογενοῦς ἔδωχε, δοξασθεὶς δι᾽ αὐτοῦ καὶ ἐμφανερωθείς. Τοῦτο γὰρ ἐν Εὐχγγελίοις ὁ Κύρίος ἔλεγε" Πάτερ, δόξασόν' cov τὸ ὄνομα ἐπὶ τῆς γῆς. Πῶς δὲ ἐδόξασεν; Ἡμᾶς σώσας. « Ὃ δὲ Θεὺς ἡμῶν ἐν τῷ οὐρανῷ.» Ἔστι δὲ ἐν τῷ οὐρανῷ καὶ τῇ γῇ οὐ μόνον ὡς πάντα πληρῶν, ἀλλὰ καὶ ὡς ἐν τῇ γῇ διὰ σαρχὸς γενόμενος, 3 ἁπλῶς δὲ, ἀλλ᾽ ὑποτάξας τοὺς δαίμονας " ἐλευθερώσας δὲ τὴν χτίσιν στενάζουσαν, τὴν ἑαυτοῦ δόξαν φανερώσας, καὶ πρό γε τούτων διασώσας τὸ" ἄνθρωπον. Τοῦτο γὰρ ὑπὲρ πάντας ὡς φιλάν- A θρωπος βούλεται. « Κύριος μνησθεὶς ἡμῶν. » Πότε γὰρ ὁ θεὸς λήθην ἀνθρώπων ἐδέξατο; ᾿Αλλὰ, τοῦτό ἐστιν ὃ διὰ τῶν εἰρημένων αἰνίττεται. Ἰξπειδὴ γὰρ ὑπὸ κατάραν ὄντες, οὐχ ἄλλως αὐτῆς ἀπολυθῆναι καὶ λαθεῖν εὐλογίαν ἠδυνάμεθα, cl μὴ Χριστὸς ἐπὶ ξύλου χρεμασθεὶς τὴν κατάραν τὴν ἡμετέραν ἐθάστασεν, εἰχότως μνησθῆναι τὸν Κύριον mpózepov, καὶ οὕτως ἡμᾶς εὐλογήσαί φησι. « Ὁ οὐρανὸς τοῦ οὐρανοῦ τῷ Κυρίῳ. » Θεωρεῖς ὅπως τὴν δημιουργίαν ὁ Ποιητὴς πρὸς ἡμᾶς μερίζεται " καὶ ὥσπερ αὐτὸς ἀόρατος ὧν ἔχε! τὸν οὐρανὸν τοῦ οὐρανοῦ τὸν ἀόρατον, οὕτως ἡμῖν τὴν χτίσιν τὴν ὁρατὴν ἀπένειμεν. « ᾿Ἠγάπησα, ct εἰσαχούσεται Κύριος. » Ὁ πάλαι φοθούμενος τὸν Κύριον, ἤδη προχόψας ἀπὸ τοῦ φόθου, καὶ μεταδὰς ἐπὶ τὴν ἀγάπην τοῦ Θεοῦ, εἴποι ἂν, ᾿Ηηγάπησα " τίνα δὲ, ἣ δηλαδὴ Κύριον τὸν Θεὸν ἐξ ὅλης καρδίας, καὶ δυνάμεως, καὶ ψυχῆς, ὥστε ἕνεχεν αὐτοῦ καὶ μέχρι θανάτου ἁγωνίζεσθαι ὑπὲρ ἀληθείας, πάντα τε ὑπομεῖναι πειρασμὸν, καὶ πάντα χίνδυνον ὑποστῆναι προθύμως διὰ τὴν πρὸς Θεὸν ἀγάπην; 1 Καὶ ἐν ταῖς ἡμέραις μου ἐπιχαλέσομαι. » Τουτέστι, Παντὶ τῷ χρόνῳ τῆς ζωῆς pou ἐπεχαλεσάμην" ἔν ταῖς ἡμέραις μου ὑπὸ τοῦ Ἡλίου τῆς διχαιοσύνης γενομέναις, ἀεὶ πεφωτισμένος ὧν, ἐπεἐχαλεσάμην. € Θλίψιν καὶ ὀδύνην εὗρον. » Θλίψιν καὶ ὀδύνην ἐκάλεσε τὴν μετάνοιαν " θλίψιν μὲν, ὡς ἀνάμνησιν τῆς ἁμαρτίας ἔχουσαν ὀδύνην δὲ, ἕνεκα τῶν πόνων μεθ᾽ ὧν χατορθοῦσθαι, σάχχου, τυχὸν, καὶ σποδοῦ καὶ ἀγρυπνίας, πέφυχε. Ταύτην εὑρὼν, τουτέστιν, ἐπιδραμὼν αὐτῇ, τὸ ὄνομα Κυρίου εἰχότως ἐπεχαλεῖτο. ὐχὴ γὰρ, τῆς μετανοίας ὑπόστασις. « Φυλάσσων τὰ νήπια ὁ Κύριος. » Οὐχ εἴπεν,Ὅτι οὐχ εἴασεν εἰς κινδύνους ἐμπεσεῖν, ἀλλὰ, μετὰ τὸ ἐμπεσεῖν, διέσωσεν. x Ioczfgtov σωτηρίου λήψομαι. ν Σωτηρίου γὰρ ὄντως ἐστὶ ποτήριον, τὸ ὑμνολογεῖν τὸν τῶν ὅλων Σωτῆρα Θεόν. Τούτῳ Θεὸς ἐφήδεται, τοῦτο δέχεται παρ᾽ ἡμῶν τὸ θυμίαμα. 'Ὡς γὰρ αὐτὸς ἔφη Χριστός Πνεῦμα ὁ Θεός " καὶ τοὺς προσκυγοῦντας αὐτὸν, ἐν πγεύματι καὶ ᾿ἀιηθείᾳ δεῖ προσκυνεῖν. « Σοὶ θύσω θυσίαν αἰνέσεως. » Ἐπειδὴ τὰς τῶν ἀλόγων θυσίας ὁ Χριστὸς ἐνδημήσας χατέπαυσε, τὴν λογικὴν ὃὲ αὑτὸς ὡς Λόγος εἰσήγαγεν εἰχότως τὸν δι’ αἰνέσεως: προσφέρειν ὁ Προφήτης ὑπέσχετο, προσφέρειν 05 αὐτὴν ἐν ὀνόματι Κυρίου, δηλαδὴ ἐν τῷ Χριστῷ. Ἐπειδὴ καὶ οὕτω προσεύχεσθαι τοῖς ἀποστόλοις ἐντέλλεται" Ἐν" τι αἰτήσητε τὸν Πατέρα ἐν τῷ ὀγόματί μου, δώσει ὑμῖν. Εἰ € Ὅτι ἐχραταιώθη τὸ ἔλεος αὐτοῦ. » Συνδιαιωνέζοντος δηλαδὴ τῇ ἀληθείᾳ τοῦ θέντος ἐφ᾽ ἡμᾶς ἐλέους. Πολλαχοῦ ὃς τὰ ὀνόματα ταῦτα, τὸ ἔλεος αὐτοῦ καὶ ἡ ἀϊήθεια, ἐπὶ τοῦ Σωτῆρος λέγεται" ὥσπερ καὶ ἐν τῷ" ᾿Εξαπέστει.ῖεν' ὁ Θεὸς τὸ ἔλεος αὐτοῦ καὶ τὴν ἀήθειαν αὐτοῦ, καὶ ἐῤῥύσατο τὴν ψυχήν μου ἐκ μέσου σκύμνων. Αὕτη τοίνυν ἡ ἀλήθεια καὶ προσδοκίὰ τῶν ἐθγῶν ἦν" διὸ καὶ ἐπιλάμψασα τῷ τῶν ἀνθρώπων γένει, εἰς αἷνον πάντα τὰ ἔθνη καὶ πάντας τοὺς λαοὺς χαλεῖ, εὐχαριστεῖν διδάσχουσα τῷ Πατρὶ τῷ χρατα!ώσαντι τὸ ἔλεος αὐτοῦ, καὶ μένειν ποιήσαντ: τὴν ἀλήθειαν ἕως τοῦ αἰῶνος.

PsALMOS RIB', « Hypsēlos epi panta ta ethnē, ho Kyrios.» brychesthai idion, hōs anēmerou leontos ᾿" Kan gar entautha doxaxētai, all᾽ eis ton ouranon hē doxa trechei, entha to acheiropoiēton thysiastērion chechtētai, entha diēnechōs auton hai stratiai tōn angelōn doxaxousin " hōn eis mimēsin hēmeis doxologian emathomen. « Tis hōs Kyrios ho Theos hēmōn? » En hypsēlois ho Theos chatoichei, ou monon dia ton ouranon hōs hypsēlon onta, kai autou oichētērion legomenon, all᾽ epeidē tois hagiois enoichei. HyPsēloi de houtoi, dia to mēden gēïnon metadiōkein tynchanousi peri hōn Hēsaïas phēsin " Hagios Kyrios ho en hypsē- JAoic katoikōn hypsēlous tous hagious eipōn. « Ho chatoichizōn steiran en oichǭ. » Steiran eite tēn physin holēn, eite tēn ex ethnōn Ekchchlēsian legois, eph᾽ hechateras harmosei to legometoinyn exō rhemthomenēn eis ton oichon ton heautou ton nomon exēgage, kai mētera technōn tōn huiothetēthentōn tǭ Theǭ euphrainomenēn edeixen" hēs houtōs saphōs to prosōpon ho Hēsaïas exēgagen" 'Epeic gar, phēsin, eg tę̄ kardią cov: Tis egennēse moi toutous? gō de ateknos, kai chēra paroikos kai enkechiïeismenē. Kal toutous tis exetrepse moi? ᾿Egō de chateileiphrthēn monē" houtoi de moi pou hēsan? PsALMOS PI. « 'II thallassa eide, kai ephygen. » Tauta men isōs chata to aisthēton epi tēs exodou tou laou tōn Ioudaiōn egeneto, kaitoi oude phygousan echei tēn thalassan, alla gar diairetheisan egnōmen. Ei de chau tauta gegenēta', all᾽ oucheti ta hepomena. Pote gar horē hypsōthenta par᾽ autois hē bounous ēchousamen? hōste dēlon, hoti kai haper autois synethaine thaumata, mericha men hēn, eis ektypōsin de tōn hēmeterōn synethaine. Thalassan gar tēn ponēran tou biou politeian, hōs astaton, nauagia te poiousan kai cheimōna tois en autę̄ prosēchei vomizesthai Iordanēn de ge tēn charin tou baptismatos. Pheugei toinyn fj tou biou thalassa ton exomologoumenon, almyra tis ousa, kai mē dynamenē pros A5 11 tēs dexias philotimōs A metet. "ē, s tōn hamartēmatōn Ho Iordanēs de ou pheuge?, to opisō tois exomologoumenois strephotai, metanoias metathdallomenois dachryon " tou baptismatos energeitai di n ōphelētheiē tis ᾿metanoōn, ei mē holmēs enchatamignysthai. all᾽ eis hōn chairon tēs metanoias PK TS Dioper ho pasan molysmōn apallagēn ho ᾿Alla mēn kai Iōannēs metanoian tę̄ metanoią to baptisma. « Ta orē eschirtēsan hōsei chrioi. » Xaigouc: gar prophētai pantes tou exomologoumechrioi, hōs meizonos charitos metalathontes hoi de bou noi kai Le hōs elattonos men, alla aungenous tois ieteschēchotes legontai. nou tēn epi megalois € TE soi este, thalassa, hoti ephyges? Thaumaze. protheōrōn. ho bind tǭ pneumat: ta epi tou staurou gegonota mystēria, kairontas men tous prophētas horōn kai schirtōntas, oi- «weg epenthoun anthrōpotēta proteron, kai tōn ep᾽ autois thrēnōn tēn prophēteian eplērōsan " ton Iordanēn de eis ta opisō strephomenon, hena chorēgēsę̄ tę̄ metanoią dakryon. Dia ti de eis ta opisō strephetai? Epeidē ho, hēmartēchōs eis toutrechei, ton dromon chatalipōn ton emprosthen. « ᾿Apo prosōpou Kyriou esaleuthē f, Entautha palin salon tēn echplēxin legei, x to thauma tēn echstasin, hōste deixai to megethos tōn en lon Eita deichnys hoson estin henos androus alese. Eis limnas heauton kai eis pēgas exēgagen ex heautou tas limnas tou pisō tēn pleuran, baptismatos, eti de kai tas tou mystēriou pēgas " epeidē hydōr xoi haima, to men symtholon tou mystēriou, to hoe charachtēr tou baptismatos, errheusen. « Mē hēmin, Kyrie, mē hēmin.» Epi tǭ £Aest sou, phēsi toutestin epi tǭ stǭ. Hoti men gar esti kai alētheia, autos phēsin" Egō eimi hē hodos, kai Tp alētheia, kai hē zōē. Hoti hoe eleos, houtōs ho Psalmǭdos epsallen " Deixon hēmin, Kyrie, to eleos sou. Doxan. toinyn heautǭ epi tę̄ sarchōsei tou Monogenous edōche, doxastheis di᾽ autou kai emphanerōtheis. Touto gar en Euchngeliois ho Kyrios elege" Pater, doxason' cov to onoma epi tēs gēs. Pōs de edoxasen? Hēmas sōsas. « Ho de Theus hēmōn en tǭ ouranǭ.» Esti de en tǭ ouranǭ kai tę̄ gę̄ ou monon hōs panta plērōn, alla kai hōs en tę̄ gę̄ dia sarchos genomenos, 3 haplōs de, all᾽ hypotaxas tous daimonas " eleutherōsas de tēn chtisin stenazousan, tēn heautou doxan phanerōsas, kai pro ge toutōn diasōsas to" anthrōpon. Touto gar hyper pantas hōs philan- A thrōpos bouletai. « Kyrios mnēstheis hēmōn. » Pote gar ho theos lēthēn anthrōpōn edexato? ᾿Alla, touto estin ho dia tōn eirēmenōn ainittetai. Ixpeidē gar hypo kataran ontes, ouch allōs autēs apolythēnai kai lathein eulogian ēdynametha, cl mē Christos epi xylou chremastheis tēn kataran tēn hēmeteran ethastasen, eichotōs mnēsthēnai ton Kyrion mpozepov, kai houtōs hēmas eulogēsai phēsi. « Ho ouranos tou ouranou tǭ Kyriǭ. » Theōreis hopōs tēn dēmiourgian ho Poiētēs pros hēmas merizetai " kai hōsper autos aoratos hōn eche! ton ouranon tou ouranou ton aoraton, houtōs hēmin tēn chtisin tēn horatēn apeneimen. « ᾿Ēgapēsa, ct eisachousetai Kyrios. » Ho palai phothoumenos ton Kyrion, ēdē prochopsas apo tou phothou, kai metadas epi tēn agapēn tou Theou, eipoi an, ᾿Ēēgapēsa " tina de, hē dēladē Kyrion ton Theon ex holēs kardias, kai dynameōs, kai psychēs, hōste henechen autou kai mechri thanatou hagōnizesthai hyper alētheias, panta te hypomeinai peirasmon, kai panta chindynon hypostēnai prothymōs dia tēn pros Theon agapēn? 1 Kai en tais hēmerais mou epichalesomai. » Toutesti, Panti tǭ chronǭ tēs zōēs pou epechalesamēn" en tais hēmerais mou hypo tou Hēliou tēs dichaiosynēs genomenais, aei pephōtismenos hōn, epeechalesamēn. € Thlipsin kai odynēn heuron. » Thlipsin kai odynēn ekalese tēn metanoian " thlipsin men, hōs anamnēsin tēs hamartias echousan odynēn de, heneka tōn ponōn meth᾽ hōn chatorthousthai, sachchou, tychon, kai spodou kai agrypnias, pephyche. Tautēn heurōn, toutestin, epidramōn autę̄, to onoma Kyriou eichotōs epechaleito. ychē gar, tēs metanoias hypostasis. « Phylassōn ta nēpia ho Kyrios. » Ouch eipen,Hoti ouch eiasen eis kindynous empesein, alla, meta to empesein, diesōsen. x Ioczfgtov sōtēriou lēpsomai. n Sōtēriou gar ontōs esti potērion, to hymnologein ton tōn holōn Sōtēra Theon. Toutǭ Theos ephēdetai, touto dechetai par᾽ hēmōn to thymiama. 'Hōs gar autos ephē Christos Pneuma ho Theos " kai tous proskygountas auton, en pgeumati kai ᾿aiētheią dei proskynein. « Soi thysō thysian aineseōs. » Epeidē tas tōn alogōn thysias ho Christos endēmēsas chatepause, tēn logikēn hoe hautos hōs Logos eisēgagen eichotōs ton di’ aineseōs: prospherein ho Prophētēs hypescheto, prospherein 05 autēn en onomati Kyriou, dēladē en tǭ Christǭ. Epeidē kai houtō proseuchesthai tois apostolois entelletai" En" ti aitēsēte ton Patera en tǭ ogomati mou, dōsei hymin. Ei € Hoti echrataiōthē to eleos autou. » Syndiaiōnezontos dēladē tę̄ alētheią tou thentos eph᾽ hēmas eleous. Pollachou hos ta onomata tauta, to eleos autou kai hē aïētheia, epi tou Sōtēros legetai" hōsper kai en tǭ" ᾿Exapestei.ien' ho Theos to eleos autou kai tēn aētheian autou, kai errhysato tēn psychēn mou ek mesou skymnōn. Hautē toinyn hē alētheia kai prosdokia tōn ethgōn ēn" dio kai epilampsasa tǭ tōn anthrōpōn genei, eis hainon panta ta ethnē kai pantas tous laous chalei, eucharistein didaschousa tǭ Patri tǭ chrata!ōsanti to eleos autou, kai menein poiēsant: tēn alētheian heōs tou aiōnos.

… for gnashing is his mark, as of an untamed lion.

[Psalm 112] “The Lord is high above all the nations.” For even if he is glorified here, the glory runs up to heaven, where he has the altar not made with hands, where the armies of the angels glorify him unceasingly; in imitation of them we have learned the glorification.

“Who is like the Lord our God?” God dwells on high, not only because of heaven, which is high and is called his dwelling, but because he dwells in the saints. And these are high because they pursue nothing earthly; of them Isaiah says, “The Lord is holy, who dwells among the high,” calling the saints high.

“Who settles the barren woman in a house.” Whether you call the whole of nature the barren woman, or the Church from the nations, the saying will fit both. … So he brought her, who was wandering outside, into his own house, the law, and showed her “a mother of children,” of those adopted by God, “rejoicing”; whose person Isaiah set out very clearly: “For you will say in your heart, Who bore these for me? I was childless and a widow, a sojourner and shut away. And who reared these for me? I was left alone; and these, where were they?”

[Psalm 113] “The sea saw and fled.” These things perhaps happened in the visible sense at the exodus of the people of the Jews, although we know that the sea did not flee there, but was divided. But even if these things happened, what follows did not. For when have we heard that mountains or hills were lifted up among them? So it is plain that the wonders that befell them were partial and happened to foreshadow ours. For the sea is fittingly understood as the evil way of life in this world, as unstable and causing shipwrecks and storm for those in it; and the Jordan as the grace of baptism. The sea of life, then, flees from the one who confesses, being salty and unable to be mixed with …; but the Jordan does not flee; it turns back for those who confess, changed into a tear of repentance at the time of repentance. … for baptism … works …; how would one who repents be benefited unless …; therefore … the release from every defilement … Moreover John too [preached] baptism for repentance.

“The mountains skipped like rams.” For all the prophets rejoice at the one who confesses; the mountains as rams, as having received a greater grace; and the hills [as lambs], as having shared in a lesser but related grace.

“What is it to you, sea, that you fled?” He marvels, foreseeing in the Spirit the mysteries accomplished on the cross: seeing the prophets, who formerly mourned for mankind and filled their prophecy with laments over it, rejoicing and skipping; and the Jordan turning back to supply the tear for repentance. And why does it turn back? Since the one who has sinned runs back, leaving the course before him.

“At the presence of the Lord the earth was shaken.” Here again he calls amazement a shaking and wonder an ecstasy, to show the greatness of … Then, showing how much … of one man …, “into pools” and “into springs” he brought forth from himself, from his side, the pools of baptism and moreover the springs of the mystery; since water and blood flowed, the one a symbol of the mystery, the other the mark of baptism.

“Not to us, Lord, not to us.” “For your mercy,” he says, that is, for Christ. That he is also truth, he himself says: “I am the way, and the truth, and the life.” That he is mercy, the Psalmist sang thus: “Show us, Lord, your mercy.” He gave glory to himself, then, in the incarnation of the Only-begotten, being glorified and made manifest through him. For this is what the Lord said in the Gospels: “Father, glorify your name on the earth.” And how did he glorify it? By saving us.

“But our God is in heaven.” He is in heaven and on earth, not only as filling all things, but also as having come to be on earth through flesh; and not simply so, but having subjected the demons, set free the groaning creation, manifested his own glory, and before these saved man. For this, as one who loves mankind, he wishes above all.

“The Lord, having remembered us.” For when did God admit forgetfulness of men? But this is what he hints at by these words. Since, being under a curse, we could not otherwise be released from it and receive blessing unless Christ, hung on the tree, bore our curse, he fittingly says that the Lord first remembered, and so blessed us.

“The heaven of heaven is the Lord’s.” You see how the Maker shares the creation with us; and as he, being invisible, has the invisible heaven of heaven, so he has allotted the visible creation to us.

[Psalm 114] “I have loved, because the Lord will hear.” The one who formerly feared the Lord, having now advanced from fear and passed over to the love of God, might say, “I have loved.” Whom, if not the Lord God, with the whole heart and strength and soul, so as for his sake to strive even to death for the truth, and to endure every temptation and readily undergo every danger because of love for God?

“And in my days I will call upon him.” That is: All the time of my life I called upon him; in my days, made by the Sun of righteousness, being always enlightened, I called upon him.

“I found affliction and pain.” He called repentance affliction and pain: affliction, as holding the remembrance of sin; pain, because of the toils with which it is naturally carried out, sackcloth perhaps, and ashes, and wakefulness. Having found this, that is, having run to it, he fittingly called on the name of the Lord. For prayer is the substance of repentance.

“The Lord guards the infants.” He did not say that he did not let him fall into dangers, but that, after he fell, he saved him.

[Psalm 115] “I will take the cup of salvation.” For truly the cup of salvation is to sing hymns to God, the Saviour of all. In this God delights; this incense he receives from us. For, as Christ himself said, “God is spirit, and those who worship him must worship in spirit and truth.”

“To you I will sacrifice a sacrifice of praise.” Since Christ at his coming put an end to the sacrifices of irrational animals, and himself, as the Word, brought in the rational one, the Prophet fittingly promised to offer the [sacrifice] of praise, and to offer it “in the name of the Lord,” that is, in Christ; since he commands the apostles to pray in this way: “Whatever you ask the Father in my name, he will give you.”

[Psalm 116] “For his mercy has been made strong.” That is, the mercy shown toward us continues for ever together with the truth. In many places these names, “his mercy and his truth,” are said of the Saviour, as in “God sent forth his mercy and his truth, and rescued my soul from the midst of lions’ whelps.” This truth was also “the expectation of the nations”; therefore, having shone upon the human race, it calls all the nations and all the peoples to praise, teaching them to give thanks to the Father, who made his mercy strong and caused the truth to remain for ever.

Ps 112:10 (111:10 LXX) (allusion, medium confidence) · Ps 113:4 (112:4 LXX) (quotation, high confidence) · Heb 8:2 (allusion, medium confidence) · Ps 113:5 (112:5 LXX) (quotation, high confidence) · Isa 57:15 (quotation, high confidence) · Ps 113:9 (112:9 LXX) (quotation, high confidence) · Isa 49:21 (quotation, high confidence) · Ps 114:3 (113:3 LXX) (quotation, high confidence) · Mark 1:4 (allusion, medium confidence) · Ps 114:4 (113:4 LXX) (quotation, high confidence) · Ps 114:5 (113:5 LXX) (quotation, high confidence) · Ps 114:7 (113:7 LXX) (quotation, high confidence) · Ps 114:8 (113:8 LXX) (allusion, high confidence) · John 19:34 (allusion, high confidence) · Ps 115:1 (113:9 LXX) (quotation, high confidence) · John 14:6 (quotation, high confidence) · Ps 85:7 (84:8 LXX) (quotation, high confidence) · John 12:28 (quotation, high confidence) · Ps 115:3 (113:11 LXX) (quotation, high confidence) · Rom 8:22 (allusion, medium confidence) · Ps 115:12 (113:20 LXX) (quotation, high confidence) · Gal 3:13 (allusion, high confidence) · Ps 115:16 (113:24 LXX) (quotation, high confidence) · Ps 116:1 (114:1 LXX) (quotation, high confidence) · Deut 6:5 (allusion, high confidence) · Ps 116:2 (114:2 LXX) (quotation, high confidence) · Ps 116:3 (114:3 LXX) (quotation, high confidence) · Ps 116:6 (114:6 LXX) (quotation, high confidence) · Ps 116:13 (115:4 LXX) (quotation, high confidence) · John 4:24 (quotation, high confidence) · Ps 116:17 (115:8 LXX) (quotation, high confidence) · John 16:23 (quotation, high confidence) · Ps 117:2 (116:2 LXX) (quotation, high confidence) · Ps 57:3 (56:4 LXX) (quotation, high confidence) · Gen 49:10 (quotation, medium confidence)

Notes and citation

Summary: Comments on Psalms 112–116 (Septuagint numbering): the barren Church made a joyful mother, the exodus as a figure of baptism and repentance, Christ as God’s mercy and truth, love passing beyond fear, and the sacrifice of praise offered in Christ’s name.

  • Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. The section holds comments on Psalms 112–116 LXX (English 113–117; LXX 113 = English 114–115, LXX 114–115 = English 116). The headings after 112 were mostly lost in the OCR and are supplied in square brackets, in Septuagint numbering.
  • The opening sentence belongs to the end of the comment on Ps 111:10 LXX (112:10), on the gnashing of the devil’s teeth.
  • The altar not made with hands: Heb 8:2; 9:11. Isaiah: Isa 57:15; 49:21. John’s baptism of repentance: Mark 1:4. Water and blood from the side: John 19:34. “I am the way”: John 14:6. “Show us, Lord, your mercy”: Ps 84:8 LXX (85:7). “Father, glorify your name”: John 12:28. The groaning creation: Rom 8:22. The curse of the tree: Gal 3:13. With the whole heart: Deut 6:5. “God is spirit”: John 4:24. “Whatever you ask”: John 16:23. “God sent forth his mercy”: Ps 56:4–5 LXX (57:3–4). “The expectation of the nations”: Gen 49:10 LXX.

Topics: Christology, Baptism

Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 112 (PG 93:1331; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/112). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/112

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 93 (archive.org OCR); no public-domain English exists, so every sentence was re-read against the Greek.

Chapter 117

117PG 93:1331

ΨΑΛΜῸΣ ΡΙΖ'. « Ἐξομολογεῖσθε τῷ Κυρίῳ ὅτι ἀγαθός. ν Συνεχῶς ἄδει τὴν ἐξομολόγησιν ὁ Δαθὶδ, εἰδὼς ὅτι τοῦτο μέγιστον τοῖς ἁμαρτωλοῖς εἰς βοήθειαν, καὶ τραυμάτων τῶν χατὰ Ψυχὴν φάρμαχον. « Πάντα “τὰ ἔθνη ἐκύχλωσάν με. » Καὶ πῶς τὸν ἕνα πάντα χυχλοῖ τὰ ἔθνη; ἀλλὰ πάντα ἔθνη τοὺς διαφόρους βίους τῶν ἀνθρώπων ἐχάλεσεν, ἐπειδὴ διάφοροι βίοι τοῖς ἔθνεσιν, ὅθεν δὴ za ἀπ᾿ ἀλλήλων μερίζονται. Τὸν δίχαιον τοίνυν καὶ οἱ πονηροὶ χυχλοῦσι, καὶ οἱ φιλάργυροι, καὶ οἱ βάσχᾶνοι, ἐχθρὸν τὸν διὰ τὸν ἕλεγχον, τὸν Ex τῆς ἐχείνου εὐζωΐας, νομίζοντες" ἀλλ᾽ οὗτος τοῦτο τὸ πλῆθος ἀμύt τῷ ὀνόματι τοῦ Θευῦ. "Ὄνομα δὲ αὐτῷ ὁ Χρικαὶ ὑπερήφανοι, καὶ ὑποχριταὶ, χοινὸν στὸς, ὅπερ εἰς ἄμυναν πάσης ἐπιδουλῆς ἀρχεῖ" αὐτὸ γὰρ ὅπλον καὶ ἀσπὶς καὶ φρούριον τοῦ φοροῦντος αὐτὸ r € ἀνετράπην τοῦ πεσεῖν. » Ὦ ἡμᾶς εἰς ἁμαρτίαν ὅσοι τῶν λογισμῶν πρὸς τὰς ἡδονὰς ῥέπουσι, καὶ ἀπὸ τῆς ἑδραίας τῆς ἐν τῷ νόμῳ στάσεως ἀνατρέψαντες, εὐχερεῖς εἰς τὸ χαταθληθῆνα!: παρὰ δαιμόνων ἐργάζονται. ᾿Αλλ᾽ ἐὰν νήψωμεν, ἕξομεν τὸν Θεὸν εἰς ἀντίληψιν" οὗτος γὰρ ἡμῶν καὶ τὴν Ψυχὴν στηρίξαι, καὶ τοὺς ἐθέλοντας χαταθαλεῖν, ἀποδιῶξα: δύναται. « Φωνὴ ἀγαλλιάσεως καὶ σωτηρίας. » Ὅταν γὰρ Θεὸς κατορθώσῃ τὸ πᾶν, οἱ τῆς νίχης ἀπολαύοντες καίρουσι, σχιρτῶσι, διπλῇ γαννύμενοι, καὶ τοῦ διασωθῆναι, καὶ τοῦ διὰ Θεοῦ σωθῆναι. Τοῦτο ποιεῖ τὴν εὐφροσύνην ὅτε τὸ τρόπαιον στήσας. Εἴτα δειχνὺς τῆς συμμαχίας τῆς τοιαύτης τὴν ἀφορμὴν, φησὶν, Ἐν σκηναῖς δικαίων". Οὐχ εἶπεν οἰχίαις, ἀλλὰ σχηναῖς, τὸ ἐσχεδιασμιένον τῆς οἰχήσεως οὐτῶν παραστῆσαι βουλόμενο"". « Δεξιὰ Κυρίου ἐποίησε δύνα ιν. » οῦτο μάλιστα ζωὴ τὸ xa αὐτὸν αἰνεῖν, καὶ εἰς ιντας ἐξαγγέλλειν αὐτοῦ τὰ θαύματα. Ποῖα ἔργα, « Αὕτη ἡ πύλη τοῦ Κυρίου. » : Πύλα!: ma ὁ νόμος καὶ οἱ ποοφῆται, OU ὧν iz ἧς οἰχειότερον νῦν προσαγόμεθα, μαρτυρούμενοι ὑπὸ ποῦ νόμου xa προφητῶν. « θεὸς Κύριος, καὶ ἐπέφανεν ἡμῖν. » Ἔνταῦθα τοίνυν ὁ Προφήτης τὴν σάρχωσιν θαυμάζει, ὅτι Θεὸς ὧν καὶ Κύριος ὧν, γαὶ τῆς οὐσίας ἐχείνης, χατηξίωσεν ἐπιφανῆναι. “Ὅταν δὲ εἴπῃ, ᾿Επέφαγε, τὴν οἰχονομίαν λέγει, τὸ εἰς μήτραν ἐλθεῖν παρθενιχὴν, καὶ τοῖς ἀνθρώποις συναναστραφῆναι. Διὰ δὴ τοῦτο, Εὐνογήκαμεν ὑμᾶς, φησὶν, ὅτι τοιαύτης ἀπηλαύσατε δωρεᾶς" ὃ καὶ ὁ Χριστὸς ἔἕλεγε Ποιιλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ εἴδετε, καὶ οὐκ εἶδον, καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ οὐκ ἤκουσαν. « Συστήσασθε ἑορτὴν ἐν τοῖς πυχάζουσιν. » TT, ἐν τοῖς πυκάζουσιν, ἀντὶ τοῦ πεπυχνωμένοις Β τέθειχε" τὸ γὰρ πεπυχασμένον, πεπυχνωμένον καὶ οἱ ἕξω τοῦ χαθ᾽ ἡμᾶς λόγου χαλοῦσιν. « Θεός μου εἶ σὺ, καὶ ἐξομολογήσομα! σοι. » Τίνι δὲ ταῦτα λέγει, ἣ τῷ ἀνωτέρω δεδηλωμένῳ Κυρίῳ; τῷ ἐχ θλίψεως ῥυσαμένῳ αὐτὸν, τῷ καὶ τοὺς ἐχθροὺς αὐτοῦ ταπεινώσαντι, τῷ καὶ τὸν λίθον τὸν ἀποθληθέντα πρὸς τῶν οἰκοδόμων ὑψώσαντι, τῷ καὶ εὐοδώσαντι καὶ σώσαντι τοὺς εἰς αὐτὸν πιστεύονταις « Ἐξομολογεῖσθε τῷ Κυρίῳ ὅτι ἀγαθός.» Ὅθεν ὁ Προφήτης τοῦ νῦν ψαλμοῦ τῆς μελῳδίας ἤρξατο, ἐχεῖθεν αὐτῷ καὶ τὸ τέλος ἐπέθηχεν, ἵνα τὴν ἐξομολόγησιν μέχρι παντὸς τοῦ βίου φυλάξωμεν.

PsALMOS RIZ'. « Exomologeisthe tǭ Kyriǭ hoti agathos. n Synechōs adei tēn exomologēsin ho Dathid, eidōs hoti touto megiston tois hamartōlois eis boētheian, kai traumatōn tōn chata Psychēn pharmachon. « Panta “ta ethnē ekychlōsan me. » Kai pōs ton hena panta chychloi ta ethnē? alla panta ethnē tous diaphorous bious tōn anthrōpōn echalesen, epeidē diaphoroi bioi tois ethnesin, hothen dē za ap᾿ allēlōn merizontai. Ton dichaion toinyn kai hoi ponēroi chychlousi, kai hoi philargyroi, kai hoi baschanoi, echthron ton dia ton helenchon, ton Ex tēs echeinou euzōïas, nomizontes" all᾽ houtos touto to plēthos amyt tǭ onomati tou Theuy. "Onoma de autǭ ho Chrikai hyperēphanoi, kai hypochritai, choinon stos, hoper eis amynan pasēs epidoulēs archei" auto gar hoplon kai aspis kai phrourion tou phorountos auto r € anetrapēn tou pesein. » Ō hēmas eis hamartian hosoi tōn logismōn pros tas hēdonas rhepousi, kai apo tēs hedraias tēs en tǭ nomǭ staseōs anatrepsantes, euchereis eis to chatathlēthēna!: para daimonōn ergazontai. ᾿All᾽ ean nēpsōmen, hexomen ton Theon eis antilēpsin" houtos gar hēmōn kai tēn Psychēn stērixai, kai tous ethelontas chatathalein, apodiōxa: dynatai. « Phōnē agalliaseōs kai sōtērias. » Hotan gar Theos katorthōsę̄ to pan, hoi tēs nichēs apolauontes kairousi, schirtōsi, diplę̄ gannymenoi, kai tou diasōthēnai, kai tou dia Theou sōthēnai. Touto poiei tēn euphrosynēn hote to tropaion stēsas. Eita deichnys tēs symmachias tēs toiautēs tēn aphormēn, phēsin, En skēnais dikaiōn". Ouch eipen oichiais, alla schēnais, to eschediasmienon tēs oichēseōs outōn parastēsai boulomeno"". « Dexia Kyriou epoiēse dyna in. » outo malista zōē to xa auton ainein, kai eis intas exangellein autou ta thaumata. Poia erga, « Hautē hē pylē tou Kyriou. » : Pyla!: ma ho nomos kai hoi poophētai, OU hōn iz hēs oicheioteron nyn prosagometha, martyroumenoi hypo pou nomou xa prophētōn. « theos Kyrios, kai epephanen hēmin. » Entautha toinyn ho Prophētēs tēn sarchōsin thaumazei, hoti Theos hōn kai Kyrios hōn, gai tēs ousias echeinēs, chatēxiōsen epiphanēnai. “Hotan de eipę̄, ᾿Epephage, tēn oichonomian legei, to eis mētran elthein parthenichēn, kai tois anthrōpois synanastraphēnai. Dia dē touto, Eunogēkamen hymas, phēsin, hoti toiautēs apēlausate dōreas" ho kai ho Christos heelege Poiiloi prophētai kai dikaioi epethymēsan idein ha eidete, kai ouk eidon, kai akousai ha akouete, kai ouk ēkousan. « Systēsasthe heortēn en tois pychazousin. » TT, en tois pykazousin, anti tou pepychnōmenois B tetheiche" to gar pepychasmenon, pepychnōmenon kai hoi hexō tou chath᾽ hēmas logou chalousin. « Theos mou ei sy, kai exomologēsoma! soi. » Tini de tauta legei, hē tǭ anōterō dedēlōmenǭ Kyriǭ? tǭ ech thlipseōs rhysamenǭ auton, tǭ kai tous echthrous autou tapeinōsanti, tǭ kai ton lithon ton apothlēthenta pros tōn oikodomōn hypsōsanti, tǭ kai euodōsanti kai sōsanti tous eis auton pisteuontais « Exomologeisthe tǭ Kyriǭ hoti agathos.» Hothen ho Prophētēs tou nyn psalmou tēs melǭdias ērxato, echeithen autǭ kai to telos epethēchen, hina tēn exomologēsin mechri pantos tou biou phylaxōmen.

[Psalm 117] “Confess to the Lord, for he is good.” David constantly sings of confession, knowing that this is the greatest help for sinners and the remedy for the wounds of the soul.

“All the nations surrounded me.” And how do all the nations surround the one man? But he called the different ways of life of men “all the nations,” since the nations have different ways of life, and by these they are divided from one another. The righteous man, then, is surrounded by the wicked, the lovers of money, the envious, the proud, and the hypocrites, who think him a common enemy because of the reproof that comes from his good life; but he wards off this multitude “in the name of the Lord.” And his name is Christ, which suffices to ward off every plot; for it is the weapon, shield and fortress of the one who bears it.

“[Thrust,] I was overturned so as to fall.” Those who [thrust] us into sin are all the thoughts that incline to pleasures, and, overturning us from our firm standing in the law, make us easy to be thrown down by the demons. But if we are sober, we shall have God for our help; for he can both establish our soul and drive away those who wish to throw it down.

“The voice of rejoicing and salvation.” For when God has accomplished everything, those who enjoy the victory rejoice and leap, gladdened doubly, both at being saved and at being saved through God. This makes the gladness, when he has set up the trophy. Then, showing the occasion of such alliance, he says, “in the tents of the righteous.” He did not say houses but tents, wishing to show how makeshift their dwelling is.

“The right hand of the Lord has wrought power.” … This above all is life: to praise him … and to proclaim his wonders to … What works …

“This is the gate of the Lord.” The gates [of righteousness] are the law and the prophets, through which Israel [drew near] to God. But now the gate is faith, through which we are now brought nearer, being witnessed to by the law and the prophets.

“God is the Lord, and he has appeared to us.” Here, then, the Prophet marvels at the incarnation: that, being God and being Lord, and of that essence, he deigned to appear. When he says “he appeared,” he means the dispensation: his coming into a virgin womb and living among men. For this reason, “We have blessed you,” he says, because you have enjoyed such a gift; which Christ too said: “Many prophets and righteous men longed to see what you see, and did not see it, and to hear what you hear, and did not hear it.”

“Celebrate a feast with thick boughs.” He put “thick boughs” for “thickly set”; for those outside our faith too call what is close-set “thick.”

“You are my God, and I will confess to you.” To whom does he say this, if not to the Lord shown above: who rescued him from affliction, who humbled his enemies, who exalted the stone rejected by the builders, who prospered and saved those who believe in him?

“Confess to the Lord, for he is good.” Where the Prophet began the melody of this psalm, there he also put its end, so that we may keep the confession through the whole of life.

Ps 118:1 (117:1 LXX) (quotation, high confidence) · Ps 118:10 (117:10 LXX) (quotation, high confidence) · Ps 118:13 (117:13 LXX) (quotation, high confidence) · Ps 118:15 (117:15 LXX) (quotation, high confidence) · Ps 118:16 (117:16 LXX) (quotation, high confidence) · Ps 118:17 (117:17 LXX) (allusion, medium confidence) · Ps 118:19 (117:19 LXX) (allusion, medium confidence) · Ps 118:20 (117:20 LXX) (quotation, high confidence) · Ps 118:27 (117:27 LXX) (quotation, high confidence) · Ps 118:26 (117:26 LXX) (quotation, high confidence) · Matt 13:17 (quotation, high confidence) · Ps 118:28 (117:28 LXX) (quotation, high confidence) · Ps 118:22 (117:22 LXX) (allusion, high confidence) · Ps 118:29 (117:29 LXX) (quotation, high confidence)

Notes and citation

Summary: Hesychius reads Psalm 117 of confession as the remedy of sinners, the name of Christ as the shield of the righteous, faith as the gate of the Lord, and the incarnation as God appearing to us.

  • Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. Psalm 117 LXX is Psalm 118 in English Bibles (same verse numbers). The psalm number in brackets follows the Septuagint. Words lost from lemmas are supplied in square brackets.
  • Part of the comment on the gate (“through which Israel … to God. But now the gate is faith”) is displaced in the scan into the next section (ref 118) and is translated here, where it belongs.
  • “Many prophets and righteous men”: Matt 13:17. The rejected stone: Ps 117:22 LXX (118:22).

Topics: Christology

Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 117 (PG 93:1331; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/117). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/117

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 93 (archive.org OCR); no public-domain English exists, so every sentence was re-read against the Greek.

Chapter 118

118PG 93:1337

ΨΑΛΜΟΣ « Μαχάριο: οἱ ἐξερευνῶντες τὰ μαρτύρια. » Οἱ δεύτεροι, ὡς ἐπὶ χρείττονα καὶ ἀνώτερον ἀναθαίνοντες βαθμὸν, ἄλλως γίνοντα: μαχάριοι, διὰ τὸ μὴ μόνον χατορθοῦν τὸν ἠθιχὸν τρόπον, ἀλλ᾽ ἤδη καὶ ἐξερευνᾷν τὰ βάθη τῶν μαρτυρίων αὐτοῦ. « Ἐν τίνι κατορθώσει νεώτερος τὴν ὁδόν; » Νεώ ἌΞΕΙ,ó ἀπὸ τῶν ἐθνῶν λαὺς, ὁ δοχιῶξ πρὸ τῆ: πίστεως ὁδεύσας, ἐν τίνι: χατορθώσει τὴν ὁδὸν, ἣ τῷ νοια τοῦ θείου νόμου χαθαρτιχὴ xax ns «τιχὴ πάντων ἐστί, Τὸ, Ἐν τίνι ὃὲ κατορθώσει γεώτερος τὴν ὁδὸν αὐτοῦ; ὁ Σύμμαχος τοῦτον ἡρμήνευσε τὸν τρόπον " Διὰ τίνος αμπρυγεῖ γέος τὴν 600r αὐτοῦ; Ἐδίδαξεν Oi ὅτι πολλῆς ἐστιν ἀχαθαρσίας καὶ ῥυπαρίας ἣ νεότης μεστῆ᾽ διὸ xax δεῖται χαθάρσεως. Τοῦτο οὖν ἐπιζητήσας, εὑρηχέναι φησὶ τὸν τρόπον, Ἔν τῷ φυυϊάξασθαι τοὺς Aóyovc σου. Ὅτι τὰ μαρτύριά σοὺ ἐξεζήτησα. » Διὰ τοῦτο μηχέτι με χρίνῃς ἄξιον τοῦ ὀνε!δίζεσθαι καὶ τοῦ ἐξουδενεῖσθαι" καὶ γὰρ τὰ μαρτύριά σου ἐξεζήτησα περὶ ὧν ἔφην, Μακάριοι οἱ ἐξερευγῶγτες τὰ μαρτύρια αὐτοῦ. « Ἐνύσταξεν ἣ Ψυχή μου.» Ὥσπερ ἀρχὴ χοιμήσεώς ἐστι νυσταγμὸς, οὕτως ποτὲ καὶ J| Ψυχὴ ἐν ἀρχῇ γενομένη ἁμαρτημάτων λέγεται νυστάζειν, χαθελχομένη μὲν ὥσπερ εἰς | πρὸς Θεὸν ὁ Ἰσραήλ. Πύλη δὲ νῦν ἡ πίστις, δι᾿ A ΠΕΒΥΘΠῚ διὰ τῆς τῶν χρειττόνων μνήμης. « Περίελε τὸν ὀνειδισμόν μου. » Ὀνειδισμὸν τὸν ὑπὸ τῶν ἁμαρτωλῶν ὑποπτεύε: πᾶς δίχαιος, ὄνπερ αὐτοὺς ὀνειδίζειν, ὅταν τι καὶ μικρὸν ἀποσφαλῶσι τῆς ἀρετῆς, εἰώθασιν. ᾿Αλλ᾽ ὁ Θεὸς χρηστοῖς χρίμασι καὶ φιλανθρώποις χρώμενος, οὐ περιορᾷ τὸν ὀνειδισμὸν αὐτῶν, περιαιρεῖ δὲ διορ θούμενος, εἴ τι καὶ μιχρὸν ἀποσφαλέντες ἔτυχον. « Χρηστὸς εἴ σὺ, Κύριε. » Δικαίου ἔργον ἐστὶν, ἐπὶ πᾶσι συμθαίνουσιν εὖαρεστούμενον ἀπὸ τῆς Προνοίας ἱλαρῶς δεχόμενον λέγειν, καὶ ἐπὶ τοῖς πιχροτέροις εἷναι νομιζομένοις τῷ Θεῷ τὸ, Χρηστὸς εἶ σύ" xoY τὸ, Εὐϊογήσω τὸν B Κύριον ἐν παντὶ καιρῷ, τῆς αὐτῆς ἐχόμενον προαιρέσεως. Ἔστι μὲν ἀρχαῖον: τοῦτο τοῖς θεοφόροις τὸ σπούὅασμα, στιχηδὸν ὡς τὰ πολλὰ, πρὸς τὴν τῶν μελετωμένων σαφήνειαν, τὰς προφητείας ἐχτίθεσθα!. Οὕτω τοιγαροῦν ὄψει μὲν τὸν Δαυϊδ χιθαρίζοντα, τὸν Παροιμιαστὴν δὲ τὰς παραθολὰς, x2Y τὸν στὴν τὰς προφητείας ἐχθέμενον. Οὕτω συγγραφεῖσαν τὴν ἐπὶ τῷ "l6. βίθλον οὕτω μερισθέντα τοῖς στίχοις τὰ τῶν ἀσμάτων "Aopavac πλὴν ἀλλὰ καὶ τὴν ἀποστολιχὴν βίόλον οὕτω τινὶ συγγραφεῖσαν εὑρὼν, οὐ μάτην ἐν ταῖς δυόδεχα βίθλοις τῶν προφητῶν καὶ αὐτὸς ἠχολούθησα ἀλλ᾽ ἐπειδὴ πολλὰ μὲν τῶν ἀσαφῶν fj τῶν στίχων σαφηνίζει διαίρεσις, διδάσχει δὲ καὶ τῶν στιγμῶν τῶν ἁπόρων ποῦ δεῖ τάττειν τὰς πλείονας, ὥστς καὶ τὸν ἰδιώτην καὶ τὸν ἄγαν ἐπιστῆpovx τρυγῆσαί τι πάντως ἣ μιχρὸν T] μέγα τοῦ πο- ΝΟΊ E. νήματος χρήσιμον. Δεδωχότος δὲ καὶ παρ᾽ Πνεύματος, ὅπερ ἐστὶν ἄγαν ἀναγχαῖον τῶντι, προσέθηχα σύντομον ὄσην τὴν τῶν τυχὸν ἀσαφῶν T, καὶ ὅλως ἀμφιθόλων ἐξήγησιν, παᾶραθεὶς αὐτὴν τοῖς στίχοις, ὥστε ἅμα τῇ ἀναγνώσει μελεἐπιλαθέσθαι τῆς γνώσεως " ὅτι δὲ τὰ πλεῖστα πρὸς ἀναγωγὴν εἴρηται, θαυμάζειν οὐ χρή γὰρ τὸ σύγγραμμα. Μέλει ὃὲ τοῖς προφῆταις, τῷ ν, οἷον καὶ λαλοῦντι δὲ μᾶλλον ἐν αὐτοῖς, μηδὲν λέγε τοῖς ἄλλοις εὐχερὲς ὑπάρχει, τοῖς μὴ τετυχηχόδσιν ἁγίου Πνεύματος, διαλέγεσθα: " τὰς περὶ Θεοῦ δὲ [ἴσ΄. δὴ] προῤῥήσεις, καὶ ὧν οἰχονομεῖ συγγεγραμμένων θαυμάτων τὴν ἐξήγησιν καὶ μυστήρια, τὰ χρόνοις πολλοῖς αὐτῶν ὕστερον τῶν αὐτὰ φθεγγομένων ἐσόμενα " ἅπερ οὐ χρὴ ταπεινῶς νοεῖν. "Y6ptg γὰρ τοῦτο δήπου τοῦ γνωρίσαντος πνεύματος " ἀλλ᾽ οὐδὲ δυνα-

PsALMOS « Machario: hoi exereunōntes ta martyria. » Hoi deuteroi, hōs epi chreittona kai anōteron anathainontes bathmon, allōs ginonta: macharioi, dia to mē monon chatorthoun ton ēthichon tropon, all᾽ ēdē kai exereunąn ta bathē tōn martyriōn autou. « En tini katorthōsei neōteros tēn hodon? » Neō AXEI,o apo tōn ethnōn laus, ho dochiōx pro tē: pisteōs hodeusas, en tini: chatorthōsei tēn hodon, hē tǭ noia tou theiou nomou chathartichē xax ns «tichē pantōn esti, To, En tini hoe katorthōsei geōteros tēn hodon autou? ho Symmachos touton hērmēneuse ton tropon " Dia tinos amprygei geos tēn 600r autou? Edidaxen Oi hoti pollēs estin achatharsias kai rhyparias hē neotēs mestē᾽ dio xax deitai chatharseōs. Touto oun epizētēsas, heurēchenai phēsi ton tropon, En tǭ phyyïaxasthai tous Aoyovc sou. Hoti ta martyria sou exezētēsa. » Dia touto mēcheti me chrinę̄s axion tou one!dizesthai kai tou exoudeneisthai" kai gar ta martyria sou exezētēsa peri hōn ephēn, Makarioi hoi exereugōgtes ta martyria autou. « Enystaxen hē Psychē mou.» Hōsper archē choimēseōs esti nystagmos, houtōs pote kai J| Psychē en archę̄ genomenē hamartēmatōn legetai nystazein, chathelchomenē men hōsper eis | pros Theon ho Israēl. Pylē de nyn hē pistis, di᾿ A PEBYThPI dia tēs tōn chreittonōn mnēmēs. « Periele ton oneidismon mou. » Oneidismon ton hypo tōn hamartōlōn hypopteue: pas dichaios, onper autous oneidizein, hotan ti kai mikron aposphalōsi tēs aretēs, eiōthasin. ᾿All᾽ ho Theos chrēstois chrimasi kai philanthrōpois chrōmenos, ou periorą ton oneidismon autōn, periairei de dior thoumenos, ei ti kai michron aposphalentes etychon. « Chrēstos ei sy, Kyrie. » Dikaiou ergon estin, epi pasi symthainousin euarestoumenon apo tēs Pronoias hilarōs dechomenon legein, kai epi tois pichroterois heinai nomizomenois tǭ Theǭ to, Chrēstos ei sy" xoY to, Euïogēsō ton B Kyrion en panti kairǭ, tēs autēs echomenon proaireseōs. Esti men archaion: touto tois theophorois to spouoasma, stichēdon hōs ta polla, pros tēn tōn meletōmenōn saphēneian, tas prophēteias echtithestha!. Houtō toigaroun opsei men ton Dauïd chitharizonta, ton Paroimiastēn de tas paratholas, x2Y ton stēn tas prophēteias echthemenon. Houtō syngrapheisan tēn epi tǭ "l6. bithlon houtō meristhenta tois stichois ta tōn asmatōn "Aopavac plēn alla kai tēn apostolichēn biolon houtō tini syngrapheisan heurōn, ou matēn en tais dyodecha bithlois tōn prophētōn kai autos ēcholouthēsa all᾽ epeidē polla men tōn asaphōn fj tōn stichōn saphēnizei diairesis, didaschei de kai tōn stigmōn tōn haporōn pou dei tattein tas pleionas, hōsts kai ton idiōtēn kai ton agan epistēpovx trygēsai ti pantōs hē michron T] mega tou po- NOI E. nēmatos chrēsimon. Dedōchotos de kai par᾽ Pneumatos, hoper estin agan ananchaion tōnti, prosethēcha syntomon osēn tēn tōn tychon asaphōn T, kai holōs amphitholōn exēgēsin, paaratheis autēn tois stichois, hōste hama tę̄ anagnōsei meleepilathesthai tēs gnōseōs " hoti de ta pleista pros anagōgēn eirētai, thaumazein ou chrē gar to syngramma. Melei hoe tois prophētais, tǭ n, hoion kai lalounti de mallon en autois, mēden lege tois allois eucheres hyparchei, tois mē tetychēchodsin hagiou Pneumatos, dialegestha: " tas peri Theou de [is΄. dē] prorrhēseis, kai hōn oichonomei syngegrammenōn thaumatōn tēn exēgēsin kai mystēria, ta chronois pollois autōn hysteron tōn auta phthengomenōn esomena " haper ou chrē tapeinōs noein. "Y6ptg gar touto dēpou tou gnōrisantos pneumatos " all᾽ oude dyna-

[Psalm 118] “Blessed are those who search out his testimonies.” The second, as climbing to a better and higher step, become blessed in another way, because they not only practise the moral way of life but already search out the depths of his testimonies.

“How will a younger man make his way straight?” The younger is the people from the nations, which before faith walked crookedly: how will it make its way straight, if not by [keeping your words]? For the … of the divine law is cleansing and … of all things. Symmachus rendered “How will a younger man make his way straight?” in this way: “By what will a young man make his way bright?” He taught that youth is full of much uncleanness and filth, and therefore needs cleansing. Having sought this, then, he says he has found the way: “by keeping your words.”

“For I have sought out your testimonies.” Therefore judge me no longer worthy to be reproached and set at nothing; for I have sought out your testimonies, of which I said, “Blessed are those who search out his testimonies.”

“My soul slumbered.” As slumber is the beginning of sleep, so the soul too, when it is at the beginning of sins, is said to slumber, being dragged down as it were into …, [and roused] by the remembrance of better things.

“Take away my reproach.” Every righteous man suspects the reproach from sinners, with which they are accustomed to reproach the righteous when they fall short of virtue even a little. But God, using kind and loving judgments, does not overlook their reproach, but takes it away by setting right whatever little failing they happened to have.

“You are good, Lord.” It is the work of the righteous man to be well pleased in all that happens, receiving it cheerfully from providence, and to say to God even in things thought rather bitter, “You are good”; and “I will bless the Lord at all times” belongs to the same disposition.

[Preface to the Twelve Prophets] It is an old practice of the God-bearing writers to set out the prophecies for the most part in lines, for the clearness of what is studied. So you will see David singing to the lyre in this way, the author of Proverbs setting out his parables, and the … his prophecies; the book of Job composed so, and the Song of Songs divided into lines. And having found the apostolic book too written so by someone, I myself also followed this, not in vain, in the twelve books of the prophets; but because the division into lines makes clear many obscure things, and teaches where one must place the stops in doubtful places, so that both the unlearned and the very learned may gather something useful from the work, whether small or great. And since … from the Spirit, which is very necessary …, I added a short explanation, such as it is, of things perhaps obscure or altogether ambiguous, setting it beside the lines, so that in reading one may not forget the knowledge. That most things are said in a figurative sense should not cause wonder; for … the writing. For the prophets, or rather the Spirit who speaks in them, care to say nothing that is easy for others, for those who have not received the Holy Spirit, to discuss; but the predictions about God, and the explanation of the wonders and mysteries he orders, written down to come to pass many times after those who uttered them; which one must not understand in a lowly way. For that would surely be an insult to the Spirit who made them known; nor …

Ps 119:2 (118:2 LXX) (quotation, high confidence) · Ps 119:9 (118:9 LXX) (quotation, high confidence) · Ps 119:22 (118:22 LXX) (quotation, high confidence) · Ps 119:28 (118:28 LXX) (quotation, high confidence) · Ps 119:39 (118:39 LXX) (quotation, high confidence) · Ps 119:68 (118:68 LXX) (quotation, high confidence) · Ps 34:1 (33:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Comments on Psalm 118 (the nations cleansed by keeping God’s words, slumber of the soul, God taking away the reproach of the righteous), followed by Hesychius’s preface to his line-by-line edition of the Twelve Prophets.

  • Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. Psalm 118 LXX is Psalm 119 in English Bibles (same verse numbers). The psalm number in brackets follows the Septuagint. Words lost from lemmas are supplied in square brackets.
  • Symmachus’s Greek version is cited for Ps 118:9 LXX (119:9).
  • A few words displaced from the comment on Ps 117:20 LXX stand in the scan inside the comment on 118:28; they are translated in the previous section.
  • “I will bless the Lord at all times”: Ps 33:2 LXX (34:1).
  • The last paragraph is not a comment on Psalm 118: it is Hesychius’s preface to his arrangement of the Twelve Prophets in lines with short notes (the following work, Capita in duodecim prophetas), which the scan runs on after the Psalm fragments. Its end is lost.

Topics: Scripture and canon

Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 118 (PG 93:1337; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/118). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/118

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-hesychius-jerusalem-fragmenta-psalmos-118) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 93 (archive.org OCR); no public-domain English exists, so every sentence was re-read against the Greek.