Fragments on the Psalms 50–51
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 50
50PG 93:1201
€ Εἰς τὸ τέλος, ψαλμὸς τῷ Δαυϊδ ἐν τῷ ἐλθεῖν πρὸς αὐτὸν Νάθαν τὸν προφήτην, ἡνίχα εἰσῆλθε πρὸς Βηρσαῦεέ. » Σαφέστερον τὴν ἱστορίαν ἡ βίδλος τῶν Βασιλέων χέχτηται. Τὴν Βηρσαθεὲ γὰρ Οὐρίου τοῦ Χετμαίου γυναῖχα τυγχάνουσαν λουομένην ἀπὸ τοῦ δώματος τότε Δαθδὶδ θεασάμενος, εγένετ εἶτα ἐρασθεὶς χαλέσας συν- Ἐν γαστρὶ δὲ λαθούσης αἰσχυνθεὶς, τὸν Οὐ ρίαν, πεσεῖν ἐν τῷ πολέμῳ παρατάξαντος Ἰωὰθ τοῦ τρατηγοῦ παρεσχεύαζε πρόμαχον στῆσαι τὸν Οὐρίαν, οὕτως καὶ ὑπὸ τῶν ἀλλοφύλων ἀπέχτεινεν. Ἐπὶ τού τοῖς ὁ Θεὸς ὀργισθεὶς, Νάθαν αὐτῷ τὸν προφήτην ἀπειλοῦντα διὰ τὸν φόνον καὶ τὴν μοιχείαν ἔπεμψεν. Ὁ δὲ εἰς μετάνοιαν ὁρῶν ψαλμὸν τὸν ἐχόμενον ἔγρα- Ψψεν οὐχ αἰσχυνθεὶς δημοσιεῦσαι τὸ τραῦμα, ἵνα τοῖς ἁμαρτωλοῖς ἀποδείξῃ τῆς μετανοίας τὸ φάρμαχον. ἸΕξαλειφθῆνα! τὴν ἀνομίαν, ὥστε μὴ μόνον 1207ναι τὸ τραῦμα, ἀλλὰ μηδὲ μώλωπα περιλειφθῆνα: βούλεται, ἐφ᾽ ᾧ καὶ τῶν οἰχτιρμῶν τὸ πλῆθος προτείνει. Οὐδὲ γὰρ ἀφ᾽ ἑνὸς οἰχτιρμοῦ, τουτέστιν, ἀπὸ συγγνώμης τῆς ἐφ᾽ ἑν! παραπτώματι σωθῆναι ἁμχρπωλὸς δύναται, πολλῶν δὲ καὶ ἐπὶ πολλοῖς οἰ χτιρμοῖς, ὥστε διαφυγεῖν τὴν ἀπειλὴν, καὶ τὴν χόλασιν χρήξομεν. Οὐχ ἁπλῶς πλῦναι, ἀλλ᾽ ἐπὶ πλεῖον ἱκέτευσεν ἀναλόγως τῷ CE EN παραχαλῶν γενέσθαι τὴν x&θαρσιν. Ὥσπερ γὰρ τὸ μὲν ῥυπωθὲν συμμέτρως ἱμάτιον εὐχόλως πλύνεται καὶ χαθαίρεται " τὸ δὲ ἄγαν καὶ πολλάχις, σπουδαιοτέρας χρήζει καὶ ἐπιπόνου πλύσεως, τὸν αὐτὸν δὴ τρόπον ψυχὴ, 3j μὲν ἅπαξ ἁμαρτηχυΐα καὶ μέτρια, συμμέτρῳ μετανοίᾳ χαθαίρεται " πολλὰ δὲ ὅταν αὐτῇ καὶ χαλεπὰ ἁμαρτήματα γένηται, οὐ χρὴ πάρεργον εἶναι, ἀλλὰ μετ πόνου πολλοῦ καὶ πράξεων ἀγαθῶν τὴν μετάνοιαν. Ταύτῃ γὰρ ὁ Θεὸς πλύνει τὰ ἡμέτερα πταίσματα. Καλῶς δὲ τὴν ἁμαρτίαν ἀνομίαν ἐχάλεσε, δεῖξαι βουληθεὶς, ὅτι οὐδὲ αὐτῷ νόμον παραθαίΐνειν ἐξῆν, εἰ καὶ βασιλεὺς ἐτύγχανε. Βασιλεῖ γὰρ τῷ πάντων ὑψηλοτέ- Qu προσέχρουσεν. « Ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσχω. » Μαχάριον ὅταν τις οἰχείαν ἁμαρτ fay ἐπίσταται, ἐν ὀφθαλμοῖς δὲ ἔχει διαπαντὸς τὰ πταίσματα. Ὁ μὲν γὰρ γινώσχων,, χαὺ μεμνημένος, καὶ τοῖς ὀφθαλμοῖς τῖῖς Ψυχῆς χατανοῶν τῶν ἑαυτοῦ πταισμάτων τὰ τραύματα, αἰσχύνεται, τῇ μνήμῃ τὴν ψυχὴν νύττεται, καὶ ὑπὲρ τῆς αἰσχύνης ἀναγχασθεὶς εἰς μεταμέλειαν ἔρχεται. Ὃ δὲ ληθην παθὼν, εἰς ἕτερα πάλιν ἁμαρτήματα (ὡς μηδενὸς αὐτῷ χαχοῦ πραχθέντος) προσάγεται. « Σοὶ μόνῳ ἥμαρτον. » Οὐχ ὅτι πάντας ἀνθρώπους ἔλαθεν, ὥσπερ τινὲς νομίζουσιν: οὐδὲ γὰρ αὐτὴν Dmpoa6ci τὴν μοιχευθεῖσαν, ἀλλ᾽ οὐδὲ τοὺς χεχληχότας αὐτὴν λαθεῖν τὸ δράμα Ἰωὰθ τῆς μοιχείας ἐδύνατο. ὃὲ τὸν φόνον ὡσαύτως τῷ a συμπράξας ἐπίστατο. 'AXX οὐὃς αὐτὸς ἐν ἐξουσίᾳ τὴν ἁμαρτίαν δ:ιὰ τὴν βασιλείαν εἰχότως εὐσεθοῦς ἐτύγχανεν. ᾿Αλλὰ σοὶ μόνῳ ἥμαρτον, ἔλεγεν" ἐπειδὴ μόνῳ τῷ Θεῷ μὴ ἁμαρτάνειν ἡμᾶς μέλει ὡς δημιουργῷ φειδομένῳ τοῦ πλάσματος. Ἴσως δὲ, Καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα" ὅτι πάντων ὡς βασιλεῖ χαριζομένων, καὶ τῇ σιωπῇ χρυπτόντων τὸ ἁμάρτημα, ὁ Θεὸς τὸν Νάθαν ἔπεμψε καὶ πονηρὰν οὖσαν τὴν πρᾶξιν ἐξήλεγξε, καὶ τίνος τοῦτο χάριν, τὰ ἑξῆς ἀχόλουθα δείχνυσιν. « Ἰδοὺ γὰρ ἐν ἀνομίαις συνελήφθην. » Ταῦτα οὐ μόνον διὰ τὸν ῥύπον τὸν Ex: τοῦ ᾿Αδὰμ χαταγόμενον λέγεται" αὐτοῦ γὰρ ἕνεχα ῥυπαροὶ νομιζόμεθα γίνεσθαι, ὥστε xaY πρὶν ἐλθεῖν εἰς ἕξιν ἣλιχίας χαλοῦ καὶ χαχοῦ δεχομένης διάχρισιν, χαθάρσεως ὡς ἐκ πατέρων ἐῤῥυπωμένοι χρήσομεν. Τοῦτο γὰρ καὶ παρὰ τῷ Ἰὼδ εἰρημένον εὑρήσομεν’ Τίς, φησὶ, καυχήσεται καθαρὸς εἶναι ἀπὸ ῥύπου; 4AA' οὔτε βρέφος, κἂν μία ἡμέρα ἡ ζωὴ αὐτοῦ. Vobz τούτοις μητέρα τῆς ἁμαρτίας τὴν ἐπιθυμίαν ἡ Γραφὴ χαλεῖν ἡ θεόπνευστος εἴωθεν. "ἔγγονον δὲ τὸν θάνατον καὶ μαρτυρεῖ ὁ Ἰάχωδος λέγων " Ἢ ἐπιθυμία συ.λαδοῦσωα τίκτει ἁμαρτίαν, ἡ δὲ ἁμαρτία ἀποτειεσθεῖσα ἀποχύει θάνατον. Ὥστε ὅταν ἁμαρτάνωμεν, ἐν ἁμαρτίαις συλλαμθανόμεθα. « Ῥαντιεῖς “Ὥσπερ xa ἡ τῷ μὲν ὕδατι νόμεθα. πάλιν ἑχατέρας ἢ δωρξᾷ τοῦ βαπτίσματος, πλυνόμεθα, τῷ 05 πνεύματι λαμπρου- ΣΕ; £o ον ᾿Αχουτιεῖς με ἀγαλλίασιν. » Ταπεινοῦντα!: μὲν τὰ τῆς Ψυχῆς ὀστέα, τουτέστιν αἱ δυνάμεις, ὑπὸ τῆς ἁμαρτίας, καὶ συντρίόδονται" ἀλλὰ τῇ μετανοίᾳ σωθέντα ἀναθάλλει, καὶ εἰς τὴν τὴν E ἐπανέρχεται. ν τὸ πρόσωπόν σου. ν μὴ Ἐπ έν οὐ i5 Πῶς ὁὲ τοῦτο χατορθοῦται; Ὅταν ἡμεῖς ἀγαθὰς πράξεις καὶ ἀρετὰς ἀσχήσωμεν, ἵνα τοῦ χριτοῦ τὸν ὀφθαλμὸν εἰς αὐτὰς μετενέγχωμεν" οὕτω γὰρ καὶ τῆς τῶν ἡμετέρων ἁμαρτημάτων θεωρίας αὐτὸν ἀποστῆσαι δυνάμεθα. « Καὶ πάσας ἀνομίας μου ἐξάλειψον. » Οὐ μίαν, ἀλλὰ πάσας" ἱχανὴ γὰρ καὶ ἡ μία παραπέμψαι πρὸς γέενναν. Μὴ τοίνυν ἡμεῖς τῆς τυχούσῆς ἁμαρτίας ἀμελήσωμεν. Ἐὰν γὰρ ἐσπιλωμένος, οὗτινος ἣν ῥύπου, ὃ χιτὼν εὑρεθῇ ὁ ἡμέτερος, εἰς τὸν νυμφῶνα εἰσελθεῖν τοῦ βασιλέως, ἢ πατῆσαι τὴν αὐλὴν οὐ δυνάμεθα. Τοῦτο ὁ Παῦλος ἐπισφραγίζων pot, οὐχ ἅρπαγες βασιιϊείαν' Θεοῦ σουσι. « Καρδίαν χαθαρὰν χτίσον ἐν € Οὐχ ἵνα τὴν φύσιν ἀι! (οὐδὲν γὰρ αὕτη φαῦo) ἐχέχτητο)" ἀλλ᾽ ἵνα τὸν λογισμὸν τῆς ψυχῆς ὙΠ χινο “7201, 15. 151 ἐνόμιζεν. ᾿Λνάξιον γὰρ τοῦτο προφήτου xav βασιλέως A δα], ΧΗ, 10, ?! ταῖς ἐπινοίαις τοῦ διαδόλου γενόμενον" χτίσαι γὰρ πορὰ τῇ θείᾳ Γραφῇ πολλάκις τὸ διορθώσασθαι λέ- « Καὶ πνεῦμα εὐθὲς ἐγκαίνισον. » Θεωρεῖς ὡς οὐ τὴν φύσιν ἀμεῖψα' ὁ προφήτης, ἀλλὰ τὴν χάριν ἐλθεῖν, ἵνα τῇ χαμνούσῃ τῇ φύσει, καὶ ὑπὸ τῆς ἁμαρτίας παλαιωθήσῃ προσεύχεται βοηθήσῃ. Πνεῦμα γὰρ εὐθὲς οὐ τὸ ἐν ἡ μῖν τὸ ζωτιχὸν τοῦτο λέγει, ἀλλ᾽ αὐτὸ τοῦ θεοῦ τὸ Πνεῦμα, περὶ οὗ ἐν ἑτέρῳ ψαλμῷ ἐμελῴδησεν Τὸ Πγεῦμά σου τὸ ἀγαθὸν ἐδηγήσει μὲ ἐν γῇ εὐθείᾳ. Τοῦτο ἐν τοῖς ἐγχάτοις ἔγχατα, τουτέστιν ἐν τοῖς ἀναγχαΐοις zo λίαν χαιρίοις τῆς Ψυχῆς μορίοις ἐγχαινισθῆναι βούλεται, 50. μὲν xo πρὸ τούτων ἐν ἡμῖν τελείως oiχοῦν, οὐδὲ ἐφ᾽ ἡμῖν ἀναπαυόμενον διχ τὴν ἡμετέραν ἀσθένειαν ὑφ᾽ ἧς οὐχ ἣμεν ἱχανοὶ τὴν χάριν ὁλόχλη pov δέξασθαι. Διόπερ αὐτὸ ἐγκαινισθῆναι ἵνα πάντως ἐν ἡμῖν ἀπαρτισθῇ προσεύχεται " οἶχος γὰρ ὁ συμπληρούμενος, ἐκεῖνος ἐγχαινίζεται, Καχὸν μὲν οἰκέτῃ τὸ τοῦ δεσπότου ζημειωθῆναι πρόσωπον "ὡσαύτως χοὶ υἱῷ τῷ τοῦ πατρὸς, καὶ στρατιώτῃ τῷ τοῦ βασιλέως “ ἐξόριστος γὰρ ὁ τοιοῦτος εὑρίσχεται " ἐπὶ ὃς Θεοῦ ὄλεθρον τοῦτο παρασχευάζει: τι. Οὐδὲ γὰρ Πατὴρ μόνον καὶ Δεσπότῆς: ἡμῖν Θεὸς εἴποις ζωὴν καὶ σωτηρίαν τὴν ἡμετέραν συντεινόντων χαθέστηχεν, “Ὥστε, ὅταν ἀφ᾽ ἡμῶν τῷ πάσχο xa Βασιλεὺς, ἀλ)ὰ πᾶν ὅτιπερ ἂν τῶν εἰς ἀποστρέφει τὸ πρόσωπον, παραχρῆμα ἀπολλύμεθα tv πᾶσα ἡμῶν ἡ χορηγία τῶν ἀγαθῶν ζημειούμενοι. Διὰ τί OS ἀντὶ τοῦ εἰπεῖν, Μὴ ἀνέλῃς τὸ πνεῦμα, Μὴ ἀνταγνέϊῃς ἕταξεν; Ἐπειδήπερ ἅπαξ τῆς ἐν ἡμῖν ἐνεργείας τοῦ Πνεύματος πεῖραν διὰ τῆς τοῦ 'λδὰμ. παραχοῆς, καὶ προφῆτιχῆς χάριτος, ἣ διὰ πραχτιχῆς ἀρετῆς οἱ τοῦ Θεοῦ Ὅπερ εἰχότως τὸ Πνεῦμα τὸ ἅγιον, φυλάττοντες τὰς ἐντολὰς ἐδέξαντο. μὴ ἀνταναιρεθῆναι προσηύχετο, ὥστε μὴ καὶ δευτέpa» αὐτοῦ ὑποστῆναι ἀφαίρεσιν. « Διδάξω ἀνόμους τὰς ὁδούς σου. » Ἐδίδασχε μὲν τὰς ὁδοὺς τοῦ Θεοῦ καὶ πρότερον, ἀλλ᾽ οὔτε τοὺς ἀνόμους ἴσως, οὐδὲ προσευχῇ τὴν διδασχαλίαν πρὸ τῆς ἁμαρτίας τοτοῦτον ἐτίθετο, τότε ὃς μᾶλλον ἀφ᾽ οὗπερ ἡμαρτηχὼς μετενόησεν. Ὥσπερ γὰρ ἐκχεῖνος λέγειν περὶ θεραπείας πιστεύεται μᾶλιστα ὁ νενοσηχὼς αὐτὸς, καὶ πεῖραν τοῦ φαρμάχου θύρα τῇ μετανοίᾳ σω!)έντ δεξάμενος" οὕτω x3 οἱ τοῖς ἄλλοις ἁμαρτωλοῖς ἐπιστροφῆς χαὺ σωτηρίας εὑ- ἜΣ caf ὥστε τὸν Παῦλον μετὰ παῤῥησίας βοᾷν" Χριστὸς Ἰησοῦς iA3ev. εἰς τὸν κόσμον ἁμαρτω- Aobe σῶσαι, ὧν πρῶτός εἶμι ἐγώ. Εἰ ἀπιπτ ἴτε τῷ κηρύγματ τι, φησὶν, ἁμαρτωλῶν σωτηρίαν vr ρύττοντι, ἀπ᾽ ἐπιστεύθην Εὐαγγελίου γενέσθαι διάχονος. ἐμοῦ τυῦ χηρύττοντος μά ἄθετε, ὅτι διώχτης ὧν ἀνοίξεις. » τὰ χείλη διὰ τὴν μετανοίᾳ ἀνοίγεσπ « Κύριξ, τὰ χείλη μου ὁ Ὁρᾷς ὅτι χεχλεισμένα τοῦ Δαβὶδ ἁμαρτίαν ἐτύγχανεν, ἀλλὰ πάλιν τῇ | και, καὶ τοῦ Θεοῦ διηγεῖσθαι τὴν αἵνεσιν. jo ru À ισ OE κεφάλαιον τῶν ὕμνων τοῦ ἁμαρ φὴν ἔχουσα. Τὴν ταπεινοφροσύνην θυσίαν ἀρεστὴν τῷ Θεῷ εἴνα: τὸ Πνεῦμα ἐχτίθεται ^ Ἀαχάριοι γὰρ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν" ἡ βασιϊεία τῶν οὐparàr. Πῶς: δὲ ἡμῶν τὸ πνεῦμα ἐπὶ τῷ ταπεινωηῆναι συντρίδομεν; Ὅταν χαλὸν μὲν πράξαντες, μὴ ἐπαρθῶμεν, διηνεχῆ ὃὲ μνήμην τῶν τῶν ἡμετέρων ἔχομεν. Εὐδοχίαν δὲ τωλοῦ τὴν ἐπιστροἐπιστρο ἁμαρτημάτων τὴν τοῦ Μονογενοῦς προσαγορεύξ: ΠΝ ΗΝ tk A 7. —- ΓΞ σάρχωσιν. Δῆλον δὲ ἀφ᾽ ὧν lxoXog πρὸ: ᾿Εφεσίους ἔγραφε φησὶ δὲ οὕτως ptor τοῦ θειήματος αὐτοῦ καὶ τὴν εὐδοκίαν εὖὐτοῦ ἣν προέθετο ἐν αὐτῷ εἰς οἱκογομίαν τοῦ πιηρώματος τῶν καιρῶν. "Ey ταύτῃ τοίνυν ἡ Σιὼν ἀγαθύνεται, διὰ τὸ ἐπιτελεσθὲν αὐτῇ τοῦ θείου δείπνου μυστήριον ἕτερά τε πολλὰ τὰ παρ᾽ αὐτῇ πεπραγμένα καὶ πρυξλθόντα θαύματα,
€ Eis to telos, psalmos tǭ Dauïd en tǭ elthein pros auton Nathan ton prophētēn, hēnicha eisēlthe pros Bērsauee. » Saphesteron tēn historian hē bidlos tōn Basileōn chechtētai. Tēn Bērsathee gar Ouriou tou Chetmaiou gynaicha tynchanousan louomenēn apo tou dōmatos tote Dathdid theasamenos, egenet eita erastheis chalesas syn- En gastri de lathousēs aischyntheis, ton Ou rian, pesein en tǭ polemǭ parataxantos Iōath tou tratēgou parescheuaze promachon stēsai ton Ourian, houtōs kai hypo tōn allophylōn apechteinen. Epi tou tois ho Theos orgistheis, Nathan autǭ ton prophētēn apeilounta dia ton phonon kai tēn moicheian epempsen. Ho de eis metanoian horōn psalmon ton echomenon egra- Pspsen ouch aischyntheis dēmosieusai to trauma, hina tois hamartōlois apodeixę̄ tēs metanoias to pharmachon. IExaleiphthēna! tēn anomian, hōste mē monon 1207nai to trauma, alla mēde mōlōpa perileiphthēna: bouletai, eph᾽ hǭ kai tōn oichtirmōn to plēthos proteinei. Oude gar aph᾽ henos oichtirmou, toutestin, apo syngnōmēs tēs eph᾽ hen! paraptōmati sōthēnai hamchrpōlos dynatai, pollōn de kai epi pollois oi chtirmois, hōste diaphygein tēn apeilēn, kai tēn cholasin chrēxomen. Ouch haplōs plynai, all᾽ epi pleion hiketeusen analogōs tǭ CE EN parachalōn genesthai tēn x&tharsin. Hōsper gar to men rhypōthen symmetrōs himation eucholōs plynetai kai chathairetai " to de agan kai pollachis, spoudaioteras chrēzei kai epiponou plyseōs, ton auton dē tropon psychē, 3j men hapax hamartēchyïa kai metria, symmetrǭ metanoią chathairetai " polla de hotan autę̄ kai chalepa hamartēmata genētai, ou chrē parergon einai, alla met ponou pollou kai praxeōn agathōn tēn metanoian. Tautę̄ gar ho Theos plynei ta hēmetera ptaismata. Kalōs de tēn hamartian anomian echalese, deixai boulētheis, hoti oude autǭ nomon parathaiïnein exēn, ei kai basileus etynchane. Basilei gar tǭ pantōn hypsēlote- Qu prosechrousen. « Hoti tēn anomian mou egō ginōschō. » Macharion hotan tis oicheian hamart fay epistatai, en ophthalmois de echei diapantos ta ptaismata. Ho men gar ginōschōn,, chau memnēmenos, kai tois ophthalmois tiis Psychēs chatanoōn tōn heautou ptaismatōn ta traumata, aischynetai, tę̄ mnēmę̄ tēn psychēn nyttetai, kai hyper tēs aischynēs ananchastheis eis metameleian erchetai. Ho de lēthēn pathōn, eis hetera palin hamartēmata (hōs mēdenos autǭ chachou prachthentos) prosagetai. « Soi monǭ hēmarton. » Ouch hoti pantas anthrōpous elathen, hōsper tines nomizousin: oude gar autēn Dmpoa6ci tēn moicheutheisan, all᾽ oude tous chechlēchotas autēn lathein to drama Iōath tēs moicheias edynato. hoe ton phonon hōsautōs tǭ a sympraxas epistato. 'AXX ouos autos en exousią tēn hamartian d:ia tēn basileian eichotōs eusethous etynchanen. ᾿Alla soi monǭ hēmarton, elegen" epeidē monǭ tǭ Theǭ mē hamartanein hēmas melei hōs dēmiourgǭ pheidomenǭ tou plasmatos. Isōs de, Kai to ponēron enōpion sou epoiēsa" hoti pantōn hōs basilei charizomenōn, kai tę̄ siōpę̄ chryptontōn to hamartēma, ho Theos ton Nathan epempse kai ponēran ousan tēn praxin exēlenxe, kai tinos touto charin, ta hexēs acholoutha deichnysin. « Idou gar en anomiais synelēphthēn. » Tauta ou monon dia ton rhypon ton Ex: tou ᾿Adam chatagomenon legetai" autou gar henecha rhyparoi nomizometha ginesthai, hōste xaY prin elthein eis hexin hēlichias chalou kai chachou dechomenēs diachrisin, chatharseōs hōs ek paterōn errhypōmenoi chrēsomen. Touto gar kai para tǭ Iōd eirēmenon heurēsomen’ Tis, phēsi, kauchēsetai katharos einai apo rhypou? 4AA' oute brephos, kan mia hēmera hē zōē autou. Vobz toutois mētera tēs hamartias tēn epithymian hē Graphē chalein hē theopneustos eiōthen. "engonon de ton thanaton kai martyrei ho Iachōdos legōn " Ē epithymia sy.ladousōa tiktei hamartian, hē de hamartia apoteiestheisa apochyei thanaton. Hōste hotan hamartanōmen, en hamartiais syllamthanometha. « Rhantieis “Hōsper xa hē tǭ men hydati nometha. palin hechateras ē dōrxą tou baptismatos, plynometha, tǭ 05 pneumati lamprou- SE? £o on ᾿Achoutieis me agalliasin. » Tapeinounta!: men ta tēs Psychēs ostea, toutestin hai dynameis, hypo tēs hamartias, kai syntriodontai" alla tę̄ metanoią sōthenta anathallei, kai eis tēn tēn E epanerchetai. n to prosōpon sou. n mē Ep en ou i5 Pōs hoe touto chatorthoutai? Hotan hēmeis agathas praxeis kai aretas aschēsōmen, hina tou chritou ton ophthalmon eis autas metenenchōmen" houtō gar kai tēs tōn hēmeterōn hamartēmatōn theōrias auton apostēsai dynametha. « Kai pasas anomias mou exaleipson. » Ou mian, alla pasas" hichanē gar kai hē mia parapempsai pros geennan. Mē toinyn hēmeis tēs tychousēs hamartias amelēsōmen. Ean gar espilōmenos, houtinos hēn rhypou, ho chitōn heurethę̄ ho hēmeteros, eis ton nymphōna eiselthein tou basileōs, ē patēsai tēn aulēn ou dynametha. Touto ho Paulos episphragizōn pot, ouch harpages basiiïeian' Theou sousi. « Kardian chatharan chtison en € Ouch hina tēn physin ai! (ouden gar hautē phauo) echechtēto)" all᾽ hina ton logismon tēs psychēs HyP chino “7201, 15. 151 enomizen. ᾿Lnaxion gar touto prophētou xav basileōs A da], ChĒ, 10, ?! tais epinoiais tou diadolou genomenon" chtisai gar pora tę̄ theią Graphę̄ pollakis to diorthōsasthai le- « Kai pneuma euthes enkainison. » Theōreis hōs ou tēn physin ameipsa' ho prophētēs, alla tēn charin elthein, hina tę̄ chamnousę̄ tę̄ physei, kai hypo tēs hamartias palaiōthēsę̄ proseuchetai boēthēsę̄. Pneuma gar euthes ou to en hē min to zōtichon touto legei, all᾽ auto tou theou to Pneuma, peri hou en heterǭ psalmǭ emelǭdēsen To Pgeuma sou to agathon edēgēsei me en gę̄ eutheią. Touto en tois enchatois enchata, toutestin en tois ananchaïois zo lian chairiois tēs Psychēs moriois enchainisthēnai bouletai, 50. men xo pro toutōn en hēmin teleiōs oichoun, oude eph᾽ hēmin anapauomenon dich tēn hēmeteran astheneian hyph᾽ hēs ouch hēmen hichanoi tēn charin holochlē pov dexasthai. Dioper auto enkainisthēnai hina pantōs en hēmin apartisthę̄ proseuchetai " oichos gar ho symplēroumenos, ekeinos enchainizetai, Kachon men oiketę̄ to tou despotou zēmeiōthēnai prosōpon "hōsautōs choi huiǭ tǭ tou patros, kai stratiōtę̄ tǭ tou basileōs “ exoristos gar ho toioutos heurischetai " epi hos Theou olethron touto parascheuazei: ti. Oude gar Patēr monon kai Despotēs: hēmin Theos eipois zōēn kai sōtērian tēn hēmeteran synteinontōn chathestēchen, “Hōste, hotan aph᾽ hēmōn tǭ pascho xa Basileus, al)a pan hotiper an tōn eis apostrephei to prosōpon, parachrēma apollymetha tv pasa hēmōn hē chorēgia tōn agathōn zēmeioumenoi. Dia ti OS anti tou eipein, Mē anelę̄s to pneuma, Mē antagneïę̄s hetaxen? Epeidēper hapax tēs en hēmin energeias tou Pneumatos peiran dia tēs tou 'ldam. parachoēs, kai prophētichēs charitos, hē dia prachtichēs aretēs hoi tou Theou Hoper eichotōs to Pneuma to hagion, phylattontes tas entolas edexanto. mē antanairethēnai prosēucheto, hōste mē kai deutepa» autou hypostēnai aphairesin. « Didaxō anomous tas hodous sou. » Edidasche men tas hodous tou Theou kai proteron, all᾽ oute tous anomous isōs, oude proseuchę̄ tēn didaschalian pro tēs hamartias totouton etitheto, tote hos mallon aph᾽ houper hēmartēchōs metenoēsen. Hōsper gar ekcheinos legein peri therapeias pisteuetai malista ho nenosēchōs autos, kai peiran tou pharmachou thyra tę̄ metanoią sō!)ent dexamenos" houtō x3 hoi tois allois hamartōlois epistrophēs chau sōtērias heu- ES caf hōste ton Paulon meta parrhēsias boąn" Christos Iēsous iA3ev. eis ton kosmon hamartō- Aobe sōsai, hōn prōtos eimi egō. Ei apipt ite tǭ kērygmat ti, phēsin, hamartōlōn sōtērian vr ryttonti, ap᾽ episteuthēn Euangeliou genesthai diachonos. emou tyy chēryttontos ma athete, hoti diōchtēs hōn anoixeis. » ta cheilē dia tēn metanoią anoigesp « Kyrix, ta cheilē mou ho Horąs hoti chechleismena tou Dabid hamartian etynchanen, alla palin tę̄ | kai, kai tou Theou diēgeisthai tēn hainesin. jo ru A is OE kephalaion tōn hymnōn tou hamar phēn echousa. Tēn tapeinophrosynēn thysian arestēn tǭ Theǭ eina: to Pneuma echtithetai ^ Aacharioi gar hoi ptōchoi tǭ pneumati, hoti autōn estin" hē basiïeia tōn ouparar. Pōs: de hēmōn to pneuma epi tǭ tapeinōēēnai syntridomen? Hotan chalon men praxantes, mē eparthōmen, diēnechē hoe mnēmēn tōn tōn hēmeterōn echomen. Eudochian de tōlou tēn epistroepistro hamartēmatōn tēn tou Monogenous prosagoreux: PN ĒN tk A 7. —- NX sarchōsin. Dēlon de aph᾽ hōn lxoXog pro: ᾿Ephesious egraphe phēsi de houtōs ptor tou theiēmatos autou kai tēn eudokian euytou hēn proetheto en autǭ eis hoikogomian tou piērōmatos tōn kairōn. "Ey tautę̄ toinyn hē Siōn agathynetai, dia to epitelesthen autę̄ tou theiou deipnou mystērion hetera te polla ta par᾽ autę̄ pepragmena kai pryxlthonta thaumata,
[Psalm 50] “To the end, a psalm of David, when Nathan the prophet came to him, after he had gone in to Bathsheba.” The book of Kingdoms holds the story more clearly. David saw Bathsheba, the wife of Uriah the Hittite, bathing, from the roof; then, falling in love, he summoned her and lay with her. When she conceived, he was ashamed, and he arranged with Joab the general, who was drawing up the battle line, to station Uriah in the front rank so that he would fall in the war; and so he killed him by the hand of the foreigners. God was angered at this and sent him Nathan the prophet, threatening him because of the murder and the adultery. David, looking to repentance, wrote the psalm that follows. He was not ashamed to make his wound public, so that he might show sinners the remedy of repentance.
He wants his lawlessness “blotted out,” so that not only the wound may be healed but not even a scar may be left; and for this he holds out “the multitude of your compassions.” For a sinner cannot be saved by one act of compassion, that is, by pardon for a single transgression; we need many compassions, and for many sins, in order to escape the threat and the punishment.
He begged not simply to be washed but to be washed “more,” asking that the cleansing be in proportion to the …. For as a garment moderately soiled is easily washed and cleaned, while one soiled heavily and often needs a more careful and laborious washing, so a soul that has sinned once and moderately is cleansed by moderate repentance; but when its sins are many and grievous, repentance must not be done in passing, but with much toil and with good works. For by such repentance God washes our offences. He rightly called the sin “lawlessness,” wishing to show that he too was not permitted to transgress the law, even though he was a king; for he had offended the King who is higher than all.
“For I know my lawlessness.” It is a blessed thing when a man knows his own sin and keeps his offences always before his eyes. For he who knows and remembers, and with the eyes of the soul considers the wounds of his own offences, is ashamed, is pricked in his soul by the memory, and, compelled by the shame, comes to repentance. But he who has forgotten is led on again to other sins, as though he had done no evil.
“Against you only have I sinned.” Not because he escaped the notice of all men, as some think; for the deed of adultery could not escape the notice of Bathsheba herself, the woman with whom adultery was committed, nor of those who summoned her; and Joab likewise knew of the murder, having taken part in it. … since he himself, because of his kingship, held the sin within his own power … But he said, “Against you only have I sinned,” because God alone cares that we do not sin, as the Creator who spares what he has formed. And perhaps he says, “and I have done what is evil in your sight,” because, while all gratified him as king and hid the sin by their silence, God sent Nathan and exposed the deed as evil; and why he did this, the words that follow show.
“For behold, I was conceived in lawlessnesses.” These words are said not only because of the defilement handed down from Adam, on account of which we are reckoned to become defiled, so that even before we reach the age that can distinguish good and evil, we need cleansing as those defiled from our fathers. For we shall find this said also in Job: “Who will boast,” he says, “that he is clean from defilement? Not even an infant, even if its life is one day.” Besides this, the God-inspired Scripture is accustomed to call desire the mother of sin, and death its offspring, as James bears witness when he says: “Desire, when it has conceived, gives birth to sin; and sin, when it is fully grown, brings forth death.” So whenever we sin, we are conceived in sins.
“You will sprinkle me …” Just as …, by the gift of baptism we are washed with the water and made radiant by the Spirit …
“You will make me hear gladness.” The bones of the soul, that is, its powers, are humbled and crushed by sin; but saved by repentance they flourish again and return to their …
“… your face … not …” How is this achieved? When we practise good actions and virtues, so that we turn the judge’s eye toward them; for in this way we can turn him away from looking upon our sins.
“And blot out all my lawlessnesses.” Not one, but all; for even one is enough to send a man to Gehenna. Let us not, then, neglect any sin whatever. For if our garment is found stained with any defilement at all, we cannot enter the bridal chamber of the king or tread his court. Paul sets his seal on this: “… nor robbers will inherit the kingdom of God.”
“Create a clean heart in me.” Not so that God might … the nature (for it had nothing base in itself), but so that the reasoning of the soul … For this was unworthy of a prophet and king, to have come under the devices of the devil. For in the divine Scripture “to create” often means “to set right.”
“And renew a right spirit.” You see that the prophet prays not for his nature to be changed, but for grace to come, so that it may help the nature that is weary and grown old under sin. For by “a right spirit” he does not mean this life-giving spirit within us, but the very Spirit of God, of whom he sang in another psalm: “Your good Spirit will lead me in a level land.” He wants this Spirit to be renewed “in my inward parts,” that is, in the vital and most important parts of the soul. Before this the Spirit did not dwell in us perfectly, nor rest upon us, because of our weakness, by which we were not able to receive the grace whole. Therefore he prays that the Spirit be renewed, so that it may be made complete in us altogether; for it is a house brought to completion that is dedicated.
“Do not cast me away from your face.” It is a misfortune for a servant to lose the face of his master, and likewise for a son to lose his father’s, and for a soldier the king’s, for such a one is found an exile; but in God’s case it brings about destruction. For God is not only Father and Master and King to us, but has become everything that contributes to our life and salvation. So when he turns his face from us, we perish at once, losing the whole supply of good things. Why did he say “do not take away in turn” rather than simply “do not take away the Spirit”? Because once already, through Adam’s disobedience, we … the experience of the Spirit’s working in us; and the men of God received the Holy Spirit by keeping the commandments, through prophetic grace or practical virtue. Fittingly, then, he prayed that the Holy Spirit might not be taken away in turn, so that he might not undergo a second removal of the Spirit.
“I will teach the lawless your ways.” He taught the ways of God before as well, but perhaps not to the lawless, nor did he put such teaching into a prayer before the sin; he did so rather from the time when, having sinned, he repented. For as he who has himself been sick and has tried the remedy is most believed when he speaks about healing, so those who have been saved by the door of repentance are … to other sinners of conversion and salvation; so that Paul cries out boldly, “Christ Jesus came into the world to save sinners, of whom I am the first.” If you disbelieve the preaching, he says, that proclaims the salvation of sinners, … believe me, the one who preaches it, that though I was a persecutor I was entrusted with becoming a minister of the gospel.
“Lord, you will open my lips.” You see that David’s lips were shut because of his sin, but were opened again by repentance, so as to recount the praise of God. … the chief of the hymns is the sinner’s conversion …
[“A sacrifice to God is a broken spirit.”] The Spirit sets out humility as a sacrifice pleasing to God; for “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” How do we break our spirit so as to be humbled? When we do something good and are not puffed up, but keep a constant memory of our sins.
[“Do good, Lord, in your good pleasure to Zion.”] By “good pleasure” he means the incarnation of the Only-begotten. This is clear from what Paul wrote to the Ephesians; he says: “… the mystery of his will, and his good pleasure, which he purposed in him, for the dispensation of the fullness of the times.” In this good pleasure, then, Zion is made good, because of the mystery of the divine supper accomplished in her, and the many other things done and wonders that came forth in her …
Textual problem in this passage: see the notes.
2 Sam 11:2 (allusion, high confidence) · 2 Sam 12:1 (allusion, high confidence) · Ps 51:1 (50:3 LXX) (quotation, high confidence) · Ps 51:2 (50:4 LXX) (allusion, high confidence) · Ps 51:3 (50:5 LXX) (quotation, high confidence) · Ps 51:4 (50:6 LXX) (quotation, high confidence) · Ps 51:5 (50:7 LXX) (quotation, high confidence) · Job 14:4 (quotation, high confidence) · Jas 1:15 (quotation, high confidence) · Ps 51:7 (50:9 LXX) (quotation, medium confidence) · Ps 51:8 (50:10 LXX) (quotation, high confidence) · Ps 51:9 (50:11 LXX) (quotation, high confidence) · Matt 22:11 (allusion, medium confidence) · 1 Cor 6:10 (quotation, medium confidence) · Ps 51:10 (50:12 LXX) (quotation, high confidence) · Ps 143:10 (142:10 LXX) (quotation, high confidence) · Ps 51:11 (50:13 LXX) (allusion, high confidence) · Ps 51:13 (50:15 LXX) (quotation, high confidence) · 1 Tim 1:15 (quotation, high confidence) · 1 Tim 1:13 (allusion, medium confidence) · Ps 51:15 (50:17 LXX) (quotation, high confidence) · Ps 51:17 (50:19 LXX) (allusion, high confidence) · Matt 5:3 (quotation, high confidence) · Ps 51:18 (50:20 LXX) (allusion, high confidence) · Eph 1:9 (quotation, high confidence) · Eph 1:10 (quotation, high confidence)
Notes and citation
Summary: Hesychius explains Psalm 50 as David’s repentance after his adultery with Bathsheba and the murder of Uriah: repentance in proportion to sin, sin inherited from Adam, the Spirit’s indwelling, and the incarnation and the Last Supper in Zion.
- Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. Psalm 50 LXX is Psalm 51 in English Bibles; its verse numbers run two ahead of the English, because the title counts as verses 1–2.
- The story: 2 Sam 11–12 (in the Septuagint, 2 Kingdoms).
- On sin handed down from Adam and the need of cleansing before the age of discernment, Hesychius is translated exactly as written.
- Job: Job 14:4–5 LXX. James: Jas 1:15. The garment and the bridal chamber: Matt 22:11–13. Paul: 1 Cor 6:10. “Your good Spirit will lead me”: Ps 142:10 LXX (143:10). Paul’s boast: 1 Tim 1:15, 13. “Blessed are the poor in spirit”: Matt 5:3. Ephesians: Eph 1:9–10.
- The last two lemmas (50:19 and 50:20 LXX) are lost in the scan; they are supplied in square brackets from the comments that follow.
- “Through Adam’s disobedience, we … the experience of the Spirit’s working”: the verb is lost in the scan; the sense is probably that the experience was lost through Adam.
Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 50 (PG 93:1201; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/50
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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 51
51PG 93:1205
ΨΑΛΜΟΣ ΝΑ", ι Τί ἐγχαυχᾷ ἐν χαχίᾳ; » Θαυμάζοντος καὶ EE τος, ὡς tl; 40v ὅτ! τοσοῦτόν τιν ἐφ᾽ οἷς δεῖ πενθεῖν, ὅτι τὸν μὲν Δωὴκ d προδέτην χαχίᾳ γενόμενον, ὥστ x2. διδάτχαλον ἐλέγχους, ς χαχίαν πρ ἐπὶ τούτοις χαυχῶνται. Π Ἰούδαν ὃξ τὸν ία περιέχει, Ὁ Σ & τὸν εὐεργέτην xa) τροφέα, προδοῦναι, καὶ μηδὲ τοὺς συνεχεῖς μηδὲ τὰς παρχινέσεις αἰσχύνεσθαι. ᾿Ανομίαν ὅλην τὴν ἡ λέραν. » Ἡνίχα τοῖς Φαρισαίοις ὁ ᾿Ιούδας ἔλεγε" Τί θὲ.1ετὲ μοι δοῦγαι,; Οἱ tà, καὶ ἀπὸ τότε ξζήτει παραδῷ. κἀγὼ ὑμῖν δὲ ἔστησων αὐτῷ Y ἀργύρ εὐχαιρίαν, παραδώσω αὑτόν ἵνα αὐτὸν ὭὯσιΞ ὅλην τὴν ἡμέραν με S τῶν τὴν & E gapsiay τῆς προδοσίας ἡ νὺξ ΣΕ ΣῈ τς x20' ἣν τὸ vsy, ἀέχρις δράμα ἔπραξε. ΤᾺΣ, € ᾿Αδιχίαν ἐλογίσατο ἢ γλῶσσά σου. Y αν τὺ δὲ ὡσεὶ ξυρὸν", τουτέστιν ἀναισθήτως τέμνοντα. Τί γὰρ ἐχείνου τοῦ δόλου ὀξύτερον, ὃν τῇ γλώσσῃ τῆς προδοτίας πρὸς τοὺς συλλαθόντας τὸν Ἰησοῦν συνἐθετο "Ov ür φιϊήσω, αὐτὸς ἐστι, κρατήσατε αὖτὸν; € Ἡγάπησας χαχίαν ὑπὲρ ἀγαθωσύνην. » Kaxía ὁ διάδολος, ὡς χαχὰ λόμενος-. ᾿λγαθωσύνη δὲ ὁ ἀγαθότης χατὰ φύσιν. Ἴδιον στὸν ὁ Ἰούδας, tp τὸ λαλῆσαι διχαιοσύν πὴν dici δικαιοσύνην λαθεῖν, καὶ μετὰ γέλιον" εἰς πᾶς i? ΣΤ Σιν y, ὅ. 35 οἱ λαδὴ τὴν ἀρετὴν, ἣν ὁ πλησίον χέχτηται. « Διὰ τοῦτο ὁ Θεὸς χαθελεῖ σε. » Ταῦτα παντὶ μὲν δολίῳ, πολὺ δὲ μᾶλλον πρὸς τὸν προδότην λέγεται χαθεῖλεν γὰρ αὑτὸν ὁ θεὸς εἰς τέλος, καὶ ἀπὸ τῆς σχηνῆς, τουτέστιν Ex τοῦ τόπου τῆς μαθητείας μετέστησεν, καὶ τὴν ῥίζαν ὡς ἀχανθώδους φυτοῦ ἐχ γῆς ζώντων, ἐκ τοῦ γεωργίου τῶν ἀποστόλων ἐξέτιλεν. τοῦ Θεοῦ. » 'Αρμόττει ταῦτά γε τὰ ῥήματα Πέτρῳ εἰς ἀνάμνησιν ἐρχομένῳ τῆς οἰχείας ἀρνήσεως, ὅστις ὡς ἐλαία χατάχαρπος ἐν τῷ οἵκῳ τοῦ Θεοῦ, τουτέστι, τῇ πίστει διηνεχῶς ἱστάμενος, εἰ καὶ πρὸς μιχρὸν ὑπέστη τὸν χαύσωνα τῆς ἀρνήσεως, ἀλλ᾽ ὅμως οὐκ "Ἤλπισα ἐπὶ τὸ ἕλεος ξηράνθη. Τῷ γὰρ δαχρύῳ τῆς μετανοίας τὴν ῥίζαν πότισεν. Διὰ τοῦτό φησιν, ᾿Εξομοιϊογήσομαί σοι, ὅτι ἐποίησεις. Τί ἐποίησας; Ἔλεος, χρηστότητα, συμἀρνησάμενον χήρυχα τῶν μυοἴησας, στύλον τὸν σαλευθέντα χατέστησας, καὶ ποιμένα τῶν ἀμνῶν τὸν πλανηθέντα πάθειαν. "Oct τὸν τηρίων ἐπι cag. Χρηστὸν δὲ οὐχ Ἰουδαίοις, οὐδὲ εἰδωλολατρείαν σι», ἀλλ᾽ ἐγαγτίον τοῖς ὁσίοις, τοῖς διὰ χάρες νοσο τος καὶ εὐφροσύνης δικαιωθεῖσι. Παρὰ τούτοις γὰρ τὸ ὄνομα αὐτηῦ χρηστόν. Τί γὰρ τοῦ ρίας χρηστότερον; Ὑπομένω δέ" Ἰησοῦ προσηγοδιὰ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται
PsALMOS NA", i Ti enchauchą en chachią? » Thaumazontos kai EE tos, hōs tl? 40v hot! tosouton tin eph᾽ hois dei penthein, hoti ton men Dōēk d prodetēn chachią genomenon, hōst x2. didatchalon elenchous, s chachian pr epi toutois chauchōntai. P Ioudan hox ton ia periechei, Ho S & ton euergetēn xa) trophea, prodounai, kai mēde tous synecheis mēde tas parchineseis aischynesthai. ᾿Anomian holēn tēn hē leran. » Hēnicha tois Pharisaiois ho ᾿Ioudas elege" Ti the.1ete moi dougai,? Hoi ta, kai apo tote xzētei paradǭ. kagō hymin de estēsōn autǭ Y argyr euchairian, paradōsō hauton hina auton HōŌsiX holēn tēn hēmeran me S tōn tēn & E gapsiay tēs prodosias hē nyx SE SE ts x20' hēn to vsy, aechris drama epraxe. TAS, € ᾿Adichian elogisato ē glōssa sou. Y an ty de hōsei xyron", toutestin anaisthētōs temnonta. Ti gar echeinou tou dolou oxyteron, hon tę̄ glōssę̄ tēs prodotias pros tous syllathontas ton Iēsoun synetheto "Ov ur phiïēsō, autos esti, kratēsate auton? € Hēgapēsas chachian hyper agathōsynēn. » Kaxia ho diadolos, hōs chacha lomenos-. ᾿lgathōsynē de ho agathotēs chata physin. Idion ston ho Ioudas, tp to lalēsai dichaiosyn pēn dici dikaiosynēn lathein, kai meta gelion" eis pas i? ST Sin y, ho. 35 hoi ladē tēn aretēn, hēn ho plēsion chechtētai. « Dia touto ho Theos chathelei se. » Tauta panti men doliǭ, poly de mallon pros ton prodotēn legetai chatheilen gar hauton ho theos eis telos, kai apo tēs schēnēs, toutestin Ex tou topou tēs mathēteias metestēsen, kai tēn rhizan hōs achanthōdous phytou ech gēs zōntōn, ek tou geōrgiou tōn apostolōn exetilen. tou Theou. » 'Armottei tauta ge ta rhēmata Petrǭ eis anamnēsin erchomenǭ tēs oicheias arnēseōs, hostis hōs elaia chatacharpos en tǭ hoikǭ tou Theou, toutesti, tę̄ pistei diēnechōs histamenos, ei kai pros michron hypestē ton chausōna tēs arnēseōs, all᾽ homōs ouk "Ēlpisa epi to heleos xēranthē. Tǭ gar dachryǭ tēs metanoias tēn rhizan potisen. Dia touto phēsin, ᾿Exomoiïogēsomai soi, hoti epoiēseis. Ti epoiēsas? Eleos, chrēstotēta, symarnēsamenon chērycha tōn myoiēsas, stylon ton saleuthenta chatestēsas, kai poimena tōn amnōn ton planēthenta patheian. "Oct ton tēriōn epi cag. Chrēston de ouch Ioudaiois, oude eidōlolatreian si», all᾽ egagtion tois hosiois, tois dia chares noso tos kai euphrosynēs dikaiōtheisi. Para toutois gar to onoma autēu chrēston. Ti gar tou rias chrēstoteron? Hypomenō de" Iēsou prosēgodia hypomeinas eis telos, houtos sōthēsetai
[Psalm 51] “Why do you boast in wickedness?” Spoken by one who marvels and … that men should … over things for which they ought to mourn: that Doeg the traitor became …, and … the teacher …, and boast in these things. And … Judas … to betray his benefactor and the one who fed him, and not to be ashamed of the constant … or the exhortations.
“Lawlessness all the day.” When Judas said to the Pharisees, “What are you willing to give me, and I will hand him over to you?” they set for him thirty pieces of silver, and from that time he sought an opportunity to hand him over. … all the day … the opportunity for the betrayal … the night in which he did the deed …
“Your tongue devised injustice like a razor,” that is, cutting without being felt. For what is sharper than that guile which he agreed upon by the tongue of betrayal with those who seized Jesus: “The one I kiss is he; take hold of him”?
“You loved wickedness more than goodness.” Wickedness is the devil, as one who wills evil; goodness is the one who is good by nature. … Judas … to speak righteousness … to take …, and after …, namely the virtue that his neighbour possesses.
“Therefore God will destroy you.” These words are spoken to every deceitful man, but much more to the traitor; for God destroyed him utterly, removed him “from the tent,” that is, from the place of discipleship, and plucked up his root, as of a thorny plant, “from the land of the living,” that is, from the field tilled by the apostles.
“… of God.” These words suit Peter, coming to remember his own denial. Like a fruitful olive tree in the house of God, that is, standing constantly in faith, even if for a little while he suffered the scorching heat of the denial, he nevertheless did not wither; for he watered his root with the tear of repentance. Therefore he says, “I will confess to you, for you have acted.” What have you done? Mercy, kindness, compassion: you made the one who had denied you a herald of the mysteries, you set up again the pillar that had been shaken, and you made the one who had strayed a shepherd of the lambs. … not to the Jews, nor to idolatry, but “before your holy ones,” those justified by grace … and gladness. For with these his name is “good.” For what is better than the name of Jesus, the Saviour? “And I will wait”: for he who has endured to the end will be saved.
Ps 52:1 (51:3 LXX) (quotation, high confidence) · 1 Sam 22:9 (allusion, high confidence) · Ps 52:2 (51:4 LXX) (quotation, high confidence) · Matt 26:15 (quotation, high confidence) · Matt 26:16 (quotation, high confidence) · Matt 26:48 (quotation, high confidence) · Ps 52:3 (51:5 LXX) (quotation, high confidence) · Ps 52:5 (51:7 LXX) (quotation, high confidence) · Ps 52:8 (51:10 LXX) (quotation, high confidence) · Matt 26:75 (allusion, high confidence) · John 21:15 (allusion, medium confidence) · Ps 52:9 (51:11 LXX) (quotation, high confidence) · Matt 10:22 (quotation, high confidence)
Notes and citation
Summary: Hesychius applies Psalm 51 to Doeg and above all to Judas the betrayer, destroyed and uprooted, and contrasts Peter, the olive tree restored by tears of repentance.
- Catena fragments, from the uncorrected OCR of Migne PG 93; obvious OCR slips are read by sense and illegible stretches are marked “…”. Psalm 51 LXX is Psalm 52 in English Bibles; its verse numbers run two ahead of the English.
- The first two paragraphs are badly damaged.
- Doeg: 1 Sam 21–22. Judas and the Pharisees: Matt 26:15–16. The kiss: Matt 26:48. Peter’s tears: Matt 26:75; the shepherd of the lambs: John 21:15–17. “He who has endured to the end”: Matt 10:22.
- “For what is better than the name of Jesus, the Saviour?”: the OCR is damaged; the play on χρηστόν (good) and the Saviour’s name is read by sense.
Cite (SBL): Hesychius of Jerusalem, Frag. Ps. 51 (PG 93:1205; trans. Sophia Scriptura, https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/hesychius-jerusalem-fragmenta-psalmos/51
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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.