Selected Comments on the Psalms 1053–1069

Origen · Selected Comments on the Psalms · ca. 220-254 · Caesarea · 9 passages

Authorship disputed: Excerpts from catena manuscripts printed by Migne as Origen's Selecta in Psalmos. Much of it is genuine Origen, but many excerpts are now assigned to Evagrius of Pontus and some to other writers; the notes flag doubtful passages one by one.

Greek text: PG 12 (Greek text: Migne, PG 12 (1862), from the Internet Archive OCR).English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 1053

1053PG 12:1053a–1053d

Διὰ τοὺς ἐπιγεγραμμένους ψαλμοὺς ι εἰς τὸ τέλος, ι ἐπελεξάμεθα τοὺς ὅρους αὑτοῦ, ἐκ μὲν τῶν Ἀριστοτέλους οὕτως ἔχοντας ο Τέλος ἐστὶν οὗ ἕνεκεν τὰ ἄλλα, αὐτὸ δὲ μηδενὸς ’ἐνεκεν · ἢ οὕτωςʼ οὗ ἓνεκεν τὰ ἄλλα, αὐτὸ δὲ οὐκ αὐτῶν ἕνεκα ’ ἢ οὕτωςʼ διʼ οὗ τὰ ἄλλα τις πράττει, αὐτὸ δὲ διὰ μηδὲν ἄλλο · ἐκ δὲ τῶν Ἡροφίλου περὶ Στωϊκῆς ὀνομάτων χρήσεως οὕτως· Τέλος δʼ εἶναι λέγουσι κατηγόρημα οὗ ἕνεκεν τὰ λοιπὰ πράττομεν, αὐτὸ δὲ οὐδενὸς ἕνεκεν τὸ δὲ συζνδγοῦν τούτῳ, καθάπερ ἡ εὐδαιμονία τῷ εὐδαιμονεῖν, σκοπόν· ὂ δὴ ἔσχατόν ἐστι τῶν αἱρετων. Εἰ δὲ καὶ οἱ Θεοῦ ὅροι, καὶ ὅσα σημαίνεται ἒκττῆς Θεός προσηγορίας, χρήσιμόν τι ἡμῖν παρἐξουσιν, ἐκλεξαμένοις ἀπʼ αὐτῶν τοὺς διαφέροντας τῇ Γραφῇ, καὶ αὐτὸς ἐπιστήσεις. Φησὶν οὖν ὁ αὐτὸς Ἡρόφιλος ' Θεὸν μὲν γενικώτατα λέγουσι ζῶον ἀθάνατον, λογικὸν, καθὸ πᾶσα λογικὴ ψυχὴ Θεός ἐστιν. Ἄλλως δὲ, ζῶον ἀθάνατον, λογικὸν, καθʼ αὐτὸ ὅν· ὡς τὰς ὲν, ἡμῖν περιεχομένας ψυχὰς μὴ εἶναι θεοὺς· ἀπαλλαγείσας δὲ τῶν σωμάτων ἔσεσθαι. Κατʼ ἄλλον δὲ τρόπον, Θεὸν λέγεσθαι ζῶον ἀθάνατον, λογικὸν, σπουδαῖον ὥστε πᾶσαν ἀστείαν ψυχὴν Θεὸν ὑπάρ· χειν, κᾶν ἐν ἀνθρώπῳ πε ριέχηταιο ἄλλως δὲ λέγεσθαι Θεὸν τὸ καθʼ αὑτὸ ὃν ζῶον ἀθάνατον, σπουδαῖον · ὡς τὰς ἐν ἀνθρώποις σοφοῖς περιεχομένας ψυχὰς μὴ ὑπάρχειν θεούς. Καὶ ἔτι ἄλλως λέγουσι Θεόν· Ζῶον ἀθάνατον, σπουδαῖον, ἔχον τινὰ ἐπιστασίαν ὲν τῷ κόσμῳ κατὰ τὴν διοίκησιν, ὃν τρόπον ὁ ἥλιος καὶ ἡ σελήνη. ’Ἄλλως δὲ λέγει Θεὸν τὸν πρῶτον διοικητικὸν τοῦ κόσμου. Ἐπὶ πᾶσι δὲ Θεὸν λέγουσιʼ Ζῶον

Dia tous epigegrammenous psalmous i eis to telos, i epelexametha tous horous hautou, ek men tōn Aristotelous houtōs echontas o Telos estin hou heneken ta alla, auto de mēdenos ’eneken ; ē houtōsʼ hou heneken ta alla, auto de ouk autōn heneka ’ ē houtōsʼ diʼ hou ta alla tis prattei, auto de dia mēden allo ; ek de tōn Hērophilou peri Stōïkēs onomatōn chrēseōs houtōs; Telos dʼ einai legousi katēgorēma hou heneken ta loipa prattomen, auto de oudenos heneken to de syzndgoun toutǭ, kathaper hē eudaimonia tǭ eudaimonein, skopon; o dē eschaton esti tōn hairetōn. Ei de kai hoi Theou horoi, kai hosa sēmainetai ekttēs Theos prosēgorias, chrēsimon ti hēmin parexousin, eklexamenois apʼ autōn tous diapherontas tę̄ Graphę̄, kai autos epistēseis. Phēsin oun ho autos Hērophilos ' Theon men genikōtata legousi zōon athanaton, logikon, katho pasa logikē psychē Theos estin. Allōs de, zōon athanaton, logikon, kathʼ auto hon; hōs tas en, hēmin periechomenas psychas mē einai theous; apallageisas de tōn sōmatōn esesthai. Katʼ allon de tropon, Theon legesthai zōon athanaton, logikon, spoudaion hōste pasan asteian psychēn Theon hypar; chein, kan en anthrōpǭ pe riechētaio allōs de legesthai Theon to kathʼ hauto hon zōon athanaton, spoudaion ; hōs tas en anthrōpois sophois periechomenas psychas mē hyparchein theous. Kai eti allōs legousi Theon; Zōon athanaton, spoudaion, echon tina epistasian en tǭ kosmǭ kata tēn dioikēsin, hon tropon ho hēlios kai hē selēnē. ’Allōs de legei Theon ton prōton dioikētikon tou kosmou. Epi pasi de Theon legousiʼ Zōon

[Preface] Because of the psalms entitled “For the end,” we have selected the definitions of it. From those of Aristotle, these: “An end is that for the sake of which the other things are, while it itself is for the sake of nothing”; or thus: “that for the sake of which the other things are, while it itself is not for their sake”; or thus: “that on account of which one does the other things, while it itself is on account of nothing else.” And from Herophilus, On the Stoic Use of Terms, thus: “They say that the end is a predicate for the sake of which we do the rest, while it itself is for the sake of nothing; and what is paired with it, as happiness is with being happy, they call the goal, which indeed is the last of things chosen.” Whether the definitions of God too, and all that is signified by the name “God,” will offer us something useful, once we have selected from them those that bear on Scripture, you yourself will consider. The same Herophilus, then, says: “Most generically they call God an immortal, rational living being, in which sense every rational soul is a god. Otherwise, an immortal, rational living being existing by itself, so that the souls contained in us are not gods, but will be when they have been released from their bodies. In another manner, God is called an immortal, rational, virtuous living being, so that every refined soul is a god, even if it is contained in a human being; and otherwise God is called that which, existing by itself, is an immortal, virtuous living being, so that the souls contained in wise human beings are not gods. And still otherwise they call God an immortal, virtuous living being having some charge in the world in its administration, as the sun and the moon have.” Otherwise he calls God the first administrator of the world. “And above all they call God a living being

Notes and citation

Summary: Origen sets out philosophical definitions of “end” (from Aristotle and the Stoics, via Herophilus) and of “God,” as background to the psalm titles.

Herophilus, On the Stoic Use of Terms, is otherwise unknown. The Aristotelian definitions resemble Aristotle, Metaphysics 2.2 (994b) and Nicomachean Ethics 1, but the source is uncertain. The definitions of “God” are Stoic. The sentence runs on into the next column (PG 12:1055).

Notes on the original text

Digital text corrected (OCR slip in the scan text (Latin-letter or digit misreading)): ccepi. → .

Cite (SBL): Origen, Sel. Ps. 1053 (PG 12:1053a–1053d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1053). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-selecta-psalmos-1053) · Report an error

Translation: Translated by Claude from the Greek of Migne PG 12 (library-scan text; earlier drafts from a worse OCR corrected against it); no public-domain English exists, so it was re-read against the Greek.

Chapter 1055

1055PG 12:1056a–1056d

ἄφθαρτον καὶ ἀγέννητον, καὶ πρῶτον βασιλέα, ἦν ἔχει χώραν ὁ σύμπας κόσμος. Εἰς πέντε βιβλία διαιροῦσιν Ἐβραίοιτὴν τῶν· Ψαλμῶν βίβλον · ὧν τὸ μὲν πρῶτονο ‹ Μακάριος ἀνὴρ ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν. ι ἕως τῶν τελευταίων τοῦ τεσσαρακοστοῦ ο τὸ δὲ δεύτερον· ‹ Ὃν τρόπον ἐπιποθεῖὴ ἔλαφος, ι ἕως πρώτου ἑβδομηκοστοῦ· τὸ δὲ τρίτον· ι Ὠς ἀγαθὸς τῷ Ἰσραὴλ ὁ Θεὸς τοῖς εὐοέσι τῇ καρδίᾳ, ι ’ἐως πη” τὸ δὲ τέταρτον ο ι Κύριε, καταφυγὴ ἐγενὴοης ἡμῖν ἐν γενεᾷ καὶ γενεᾷ,ι ἕως τοῦ ρε" τὸ δέ πέμπτον· ι Ἐξομολογεῖσθε τῷ Κυρίῳ, ι ἓως τῶν ἐσχάτων. Ἐγὼ μὲν ᾤμην ἕνα. εἶναι ἐν τῇ βίβλῳ τῶν Ψαλμῶν, ὃς· ἐπεγέγραπτο· ι Προσευχὴ τοῦ Μωῦσῆ ἁν- Ορὼττου τοῦ Θεοῦ· ι τὸ ὕστερον δὲ ἀνακινούμενος περί τινων λογίων Θεοῦ Ἰούλλῳ τῷ πατριάρχῃ, καί τινι τῶν χρηματιζόντων παρὰ Ἰουδαίοις σοφῶν, ἀκήκοα, ὅτι διʼ ὅλης τῆς βίβλου τῶν Ψαλμῶν ἀπὸ τῶν αʼ καὶ βʼ, οἱ παρʼ Ἑβραίοις ἀνεπίγραφοι,ἦ ἐπιγραφὴν μὲν ἔχοντες, οὐχὶ δέ τὸ δνομα τοῦ γράψαντος, ὲκείνου εἰσὶν οὗ τὸ ὄνομα φέρεται ἐν τῷ πρὸ τούτων ἐπιγραφὴν ἔχοντι ψαλμῷ. Καὶ περὶ τούτων λέγων, πρότερον μὲν ἔφασκεν, ὅτι τρισκαίδεκα εἰσιν οἱ τοῦ Μωῦσέως · ὡς δέ ἐξ ὧν ἀκήκοα καὶ αὐτὸς... τὴν ἀνέφερον ἐπʼ αὑτὸν, ὅτι εἰσιν ἕνδεκα· εἶτα πυθόμενος τοῦ παρʼ αὐτοῖς δοκοῦντος σοφοῦ, ἐμάνθανον, ὅτι. εἷεν ἕνδεκα, ὧν τοῦ μὲν πθ ὴ ἀρχήʼ ι Κύριε, καταεφυγὴ ἡμῖν ἐγενήθης ἐν γενεᾷ καὶ γενεᾷ · ι καὶ τοῦ ἑξῆς παρʼ ἡμῖν ἐνενηκοστοῦ φερομένου, ἡ ἀρχὴ ἦν «Ὀ κατοικῶν ἐν βοηθείᾳ τοῦ Ὑψίστου· ο ὃν καὶ αὑτὸν ἔλεγεν εἶναι Μωῦσέως. Ἀλλὰ καὶ τὸν ἔχοντα μὲν ἐπιγραφὴν, οὺ μετʼ ὀνόματος δέ τοῦ γρὰᾴαντος αὐτόνʼ λέγω δέ τὸν ἐνενηκοστὸν πρῶτον οὕτως ἐπιο γεγραμμένον, «Ψαλμὸς ᾠδῆς εἰς τὴν ἡμέραν τοῦ σαββάτου, ι ἔλεγεν εἷναι Μωῦσέως, οὒ ἠ ἀρχή · ‹ Ἀγαθὸν τὸ ἐξομολογεῖσθαι τῷ Κυρίῳ, καὶ ψάλλειν τῷ. ὀνόματί σου,”Υψιστε· ι ἀνεπίγραφος δὲ ἦν καὶ ὁ ὡς ἐνενηκοστὸς δεύτερος φερόμενος, οὗ ἡ ἀρχὴ, ε '0 Κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο· ι ὃν καὶ αὑτὸν ἔλεγεν εἶναι Μωῦσέως · ὁμοίως δὲ καὶ τὸν ἐνενηκοστὸν τρίτον, οὗ ἡ ἀρχή· ι Θεὸς ἐκδικήσεων Κύριος, ι καὶ τὸν ἐνενηκοστὸν τέταρτον, οὗ ἡ ἀρχή ·

aphtharton kai agennēton, kai prōton basilea, ēn echei chōran ho sympas kosmos. Eis pente biblia diairousin Ebraioitēn tōn; Psalmōn biblon ; hōn to men prōtono ‹ Makarios anēr hos ouk eporeuthē en boulę̄ asebōn. i heōs tōn teleutaiōn tou tessarakostou o to de deuteron; ‹ Hon tropon epipotheiē elaphos, i heōs prōtou hebdomēkostou; to de triton; i Ōs agathos tǭ Israēl ho Theos tois euoesi tę̄ kardią, i ’eōs pē” to de tetarton o i Kyrie, kataphygē egenēoēs hēmin en geneą kai geneą,i heōs tou re" to de pempton; i Exomologeisthe tǭ Kyriǭ, i heōs tōn eschatōn. Egō men ǭmēn hena. einai en tę̄ biblǭ tōn Psalmōn, hos; epegegrapto; i Proseuchē tou Mōysē han- Orōttou tou Theou; i to hysteron de anakinoumenos peri tinōn logiōn Theou Ioullǭ tǭ patriarchę̄, kai tini tōn chrēmatizontōn para Ioudaiois sophōn, akēkoa, hoti diʼ holēs tēs biblou tōn Psalmōn apo tōn aʼ kai bʼ, hoi parʼ Hebraiois anepigraphoi,ē epigraphēn men echontes, ouchi de to dnoma tou grapsantos, ekeinou eisin hou to onoma pheretai en tǭ pro toutōn epigraphēn echonti psalmǭ. Kai peri toutōn legōn, proteron men ephasken, hoti triskaideka eisin hoi tou Mōyseōs ; hōs de ex hōn akēkoa kai autos... tēn anepheron epʼ hauton, hoti eisin hendeka; eita pythomenos tou parʼ autois dokountos sophou, emanthanon, hoti. heien hendeka, hōn tou men pth ē archēʼ i Kyrie, kataephygē hēmin egenēthēs en geneą kai geneą ; i kai tou hexēs parʼ hēmin enenēkostou pheromenou, hē archē ēn «O katoikōn en boētheią tou Hypsistou; o hon kai hauton elegen einai Mōyseōs. Alla kai ton echonta men epigraphēn, ou metʼ onomatos de tou graąantos autonʼ legō de ton enenēkoston prōton houtōs epio gegrammenon, «Psalmos ǭdēs eis tēn hēmeran tou sabbatou, i elegen heinai Mōyseōs, ou ē archē ; ‹ Agathon to exomologeisthai tǭ Kyriǭ, kai psallein tǭ. onomati sou,”Ypsiste; i anepigraphos de ēn kai ho hōs enenēkostos deuteros pheromenos, hou hē archē, e '0 Kyrios ebasileusen, euprepeian enedysato; i hon kai hauton elegen einai Mōyseōs ; homoiōs de kai ton enenēkoston triton, hou hē archē; i Theos ekdikēseōn Kyrios, i kai ton enenēkoston tetarton, hou hē archē ;

incorruptible and unbegotten, and the first king, in whom the whole universe has its place.” The Hebrews divide the book of the Psalms into five books: the first, from “Blessed is the man who did not walk in the counsel of the ungodly” to the last part of the fortieth; the second, from “As the deer longs” to the seventy-first; the third, from “How good is God to Israel, to the upright in heart” to the eighty-eighth; the fourth, from “Lord, you have become our refuge in generation and generation” to the hundred and fifth; the fifth, from “Give thanks to the Lord” to the last. I used to think that there was one psalm in the book of the Psalms entitled “A prayer of Moses the man of God”; but later, when I was inquiring about certain oracles of God with Iullus the patriarch and with one of those reputed wise among the Jews, I heard that throughout the whole book of the Psalms, from the first and second on, those that among the Hebrews are without title, or have a title but not the name of the writer, belong to the one whose name is borne in the titled psalm before them. And speaking about these, he said at first that thirteen are Moses’; but as from what I myself heard … referred to him, that there are eleven. Then, inquiring of the one reputed wise among them, I learned that there are eleven, of which the beginning of the eighty-ninth is: “Lord, you have become our refuge in generation and generation”; and of the next, reckoned among us as the ninetieth, the beginning was: “He who dwells in the help of the Most High,” which too he said was Moses’. But also the one that has a title, but not with the name of its writer — I mean the ninety-first, entitled thus: “A psalm of an ode, for the day of the Sabbath” — he said was Moses’; its beginning is: “It is good to give thanks to the Lord, and to sing to your name, O Most High.” And the one reckoned ninety-second was without title; its beginning is: “The Lord has become king, he has clothed himself with majesty”; this too he said was Moses’. Likewise the ninety-third, whose beginning is: “A God of vengeance is the Lord”; and the ninety-fourth, whose beginning is:

Ps 1:1 (quotation, high confidence) · Ps 41:13 (40:14 LXX) (allusion, medium confidence) · Ps 42:1 (41:2 LXX) (quotation, high confidence) · Ps 72:20 (71:20 LXX) (allusion, medium confidence) · Ps 73:1 (72:1 LXX) (quotation, high confidence) · Ps 89:52 (88:53 LXX) (allusion, medium confidence) · Ps 90:1 (89:1 LXX) (quotation, high confidence) · Ps 106:48 (105:48 LXX) (allusion, medium confidence) · Ps 107:1 (106:1 LXX) (quotation, high confidence) · Ps 91:1 (90:1 LXX) (quotation, high confidence) · Ps 92:1 (91:1 LXX) (quotation, high confidence) · Ps 93:1 (92:1 LXX) (quotation, high confidence) · Ps 94:1 (93:1 LXX) (quotation, high confidence)

Notes and citation

Summary: The five books of the Psalter, and a Jewish teacher’s view that the eleven untitled or authorless psalms after Psalm 89 (LXX) belong to Moses.

Psalm numbers in Origen’s text are those of the Septuagint (LXX 89 = Ps 90, etc.).
Iullus (Ioullos) the patriarch is a Jewish patriarch consulted by Origen; his identity is uncertain. The sentence about thirteen and eleven psalms is damaged in the text (“…”). The view that an untitled psalm belongs to the author of the preceding titled psalm is also known from rabbinic sources.

Notes on the original text

Digital text corrected (OCR slip in the scan text (Latin-letter or digit misreading)): τοῦ ps" → τοῦ ρε".

Topics: Scripture and canon

Cite (SBL): Origen, Sel. Ps. 1055 (PG 12:1056a–1056d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1055). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-selecta-psalmos-1055) · Report an error

Chapter 1057

1057PG 12:1057a–1057d

ι Δεῦτε, ἀγαλὴασώμεθα τῷ Κυρίῳ, 3 καὶ τὸν ιβʼ, οὗ ἠ-ἀρχή ιʼᾼσατε τῷ Κυρίῳ ᾆσμα καινὸν, ᾅσατε τῷ Κυρίῳ,πᾶσα ἡ γῆ ἰ καὶ τὸν ἐνενηκοστὸν ἕκτον, οὗ ἡ ἀρχή · ι0 Κύριος ἐβασίλευσεν, ἁγαλλιάσεται ὴ γῆο 3 καὶ ὁ ac, ὃς ἐπεγέγραπτο μόνον, ιΨαλμὸς·› τὸγὰρ, «τῷ Δαυῒδ ὡς ἔχει έν τισιν ἀντιγράφοις, οὔτε ἐντῷ Ἑβραῖκῷ ἦν οὕτε ἐν ταῖς λοιπαῖς ἐκδόσεσιν ’ ἡ δὲ ἀρχὴ αὑτοῦ ἦν· ε ’ᾼσατε τῷ ’Κυρίῳ ᾇσμα καινὸν, ὅτι θαυμαστὰ ἐποίησεν. 3 Καὶ ὁ ιι δέ ηʼ τοῦ αύτοῦ ἐλέγετο εἶναι, οὗ ἡ ἀρχή · ι ὐ Κύριος ἐβασίλευσεν, ὀργιζέσθωσαν λαοί· 3 καὶ ὁ ἐνενηκοστδς ἔνατος, ὃς ἐπεγέγραπτο · ι Ψαλμὸς εἰς ἐξομολόγησιν, 3 οὗή ἀρχή ο ι Ἀλαλὰξατε τῷ Κυρίῳ.,πᾶσα ἡ γῆ. 3 Μετὰ δὲ τούτους τοὺς ιαʼ ἐπεγέγραπτο ιιιαί ἐν τῷ Ἐβραῖκῷ καὶ παρὰ πᾶσιν, ι τῷ Δαυῖδ ψαλμὺς, 3 καὶ ἦν ὁ ρʼ οὐκέτι Μωῦσέως. Τούτων εἰρημένωνοδ εἰς τοὺς ψαλμοὺς οἳ ἀπὸ Ἐβραίων ἀναφέρονται εἰς Μωῦσέα, ἀνθυποφο· ρὰν ὑπειδόμενος ὁ Ἰουδαῖος, ἔθηκεν αὐτὴν τὴν φαινομένην αὐτῷ λύσιν αὐτῆς. Ἐώρα γὰρ, ὅτι ἀντεῖπεν εν τις περί τοῦ μὴ εἶναι τὸν ἕνα τῶν ιαʼ ψαλμῶν, τὸν ιιην, Μωῦσέως, ἐκ τοῦ· ’Υψοῦτε Κύριον τὸν Θεὸν ἡμῶν. καὶ προσκυνεῖτε τῷ ὑποποδίῳ τῶν ποδῶν αὑτοῦ. Ἄγιος Μωῦσῆς καὶ Ἀαρὼν ἐν τοῖς ἱερεῦσιν αὑτοῦ, καὶ Σαμουὴλ ἐν τοῖς ἐπικαλουμένοις τὺ ὄνομα. αὐτοῦ. Ἐπεκαλοῦντο τὸν Κύριον, καὶ αὐτὸς εἰσήκουσεν αύτῶν- ἐν στύλῳ νεφέλης ἐλάλει πρὸς αὐτούς. 3 Ὁ ἀντιλέγων εἶπεν ἂν, πῶς τὸ ὄνομα τοῦ Σαμουὴλ, γενομένου πλείοσιν ὕστερον γενεαῖς, Μωῦσῆς έθηκεν ἐν τῷ ἐαυτοῦ ψαλμῷ. Ἔλεγεν οὖν πρὸς τοῦτο, ὃτι οὐδὲν Θαυμαστὸν προπεφητεῦσθαι ὑπὸ Μωῢσέως τὸ ὄνομα-Σαμουὴλ, ἀνδρὸς ἱε ροῦ. καὶ συν-αριθμηθέντος ὑπὸ Ἰερεμίου τῷ Μωῦσῇ ἐν τῷ · ι Οὐδʼ ἂν στῇ Μωῦσῆς καὶ Σαμουὴλ, 3 ὅτε ἐν ταῖς Βασιλείαις Ἰωσίας προεφητεύθη· ι Θυσιαστήριον, θυσιαστήριον, τάδε λέγει Κύριος· ἰδοὺ υἱὸς τίκτεται τῷ Δαυῗδ· Ἰωσίας ὄνομα αὐτῷ. 3 Πολλάκις ζητήσας τὴν αἰτίαν τοῦ ἐπιγράφεσθαι μεταξὺ τῶν ψαλμῶν διάψαλμα, ὕστερον παρατηρήσας ἐν τῷ Ἑβραῖκῷ, καὶ συνεξετάζων αὐτῷ τὸ Ἑλληνικὸν, εὗρον, ὅτι ὅπου τὸ Ἐβραϊστὶ ‹ σὲλ, 3 Ἐλληνιπί δέ ἀεὶ, 3 ἦ τι τούτῳ ἰσοδυναμοῦν, ἐκεῖ οίἙὸδομήκοντα, καὶ Θεοδοτίων, καὶ Σύμμαχος ἔταξαν τι ι διάψαλμα. 3 Οὐ χεῖρον δὲ παραδείγματι τὸ λεγόμενον

i Deute, agalēasōmetha tǭ Kyriǭ, 3 kai ton ibʼ, hou ē-archē iʼĄsate tǭ Kyriǭ ąsma kainon, hąsate tǭ Kyriǭ,pasa hē gē i kai ton enenēkoston hekton, hou hē archē ; i0 Kyrios ebasileusen, hagalliasetai ē gēo 3 kai ho ac, hos epegegrapto monon, iPsalmos;› togar, «tǭ Dauïd hōs echei en tisin antigraphois, oute entǭ Hebraikǭ ēn houte en tais loipais ekdosesin ’ hē de archē hautou ēn; e ’Ąsate tǭ ’Kyriǭ hąsma kainon, hoti thaumasta epoiēsen. 3 Kai ho ii de ēʼ tou autou elegeto einai, hou hē archē ; i y Kyrios ebasileusen, orgizesthōsan laoi; 3 kai ho enenēkostds enatos, hos epegegrapto ; i Psalmos eis exomologēsin, 3 houē archē o i Alalaxate tǭ Kyriǭ.,pasa hē gē. 3 Meta de toutous tous iaʼ epegegrapto iiiai en tǭ Ebraikǭ kai para pasin, i tǭ Dauid psalmys, 3 kai ēn ho rʼ ouketi Mōyseōs. Toutōn eirēmenōnod eis tous psalmous hoi apo Ebraiōn anapherontai eis Mōysea, anthypopho; ran hypeidomenos ho Ioudaios, ethēken autēn tēn phainomenēn autǭ lysin autēs. Eōra gar, hoti anteipen en tis peri tou mē einai ton hena tōn iaʼ psalmōn, ton iiēn, Mōyseōs, ek tou; ’Ypsoute Kyrion ton Theon hēmōn. kai proskyneite tǭ hypopodiǭ tōn podōn hautou. Agios Mōysēs kai Aarōn en tois hiereusin hautou, kai Samouēl en tois epikaloumenois ty onoma. autou. Epekalounto ton Kyrion, kai autos eisēkousen autōn- en stylǭ nephelēs elalei pros autous. 3 Ho antilegōn eipen an, pōs to onoma tou Samouēl, genomenou pleiosin hysteron geneais, Mōysēs ethēken en tǭ eautou psalmǭ. Elegen oun pros touto, hoti ouden Thaumaston propephēteusthai hypo Mōÿseōs to onoma-Samouēl, andros hie rou. kai syn-arithmēthentos hypo Ieremiou tǭ Mōysę̄ en tǭ ; i Oudʼ an stę̄ Mōysēs kai Samouēl, 3 hote en tais Basileiais Iōsias proephēteuthē; i Thysiastērion, thysiastērion, tade legei Kyrios; idou huios tiktetai tǭ Dauïd; Iōsias onoma autǭ. 3 Pollakis zētēsas tēn aitian tou epigraphesthai metaxy tōn psalmōn diapsalma, hysteron paratērēsas en tǭ Hebraikǭ, kai synexetazōn autǭ to Hellēnikon, heuron, hoti hopou to Ebraïsti ‹ sel, 3 Ellēnipi de aei, 3 ē ti toutǭ isodynamoun, ekei oiEodomēkonta, kai Theodotiōn, kai Symmachos etaxan ti i diapsalma. 3 Ou cheiron de paradeigmati to legomenon

“Come, let us rejoice in the Lord”; and the ninety-fifth, whose beginning is: “Sing to the Lord a new song, sing to the Lord, all the earth”; and the ninety-sixth, whose beginning is: “The Lord has become king, let the earth rejoice”; and the ninety-seventh, which was entitled only “A psalm” (for “of David,” as some copies have it, was neither in the Hebrew nor in the other editions), and its beginning was: “Sing to the Lord a new song, for he has done marvelous things.” And the ninety-eighth was said to be his, whose beginning is: “The Lord has become king, let the peoples be angry”; and the ninety-ninth, which was entitled “A psalm for thanksgiving,” whose beginning is: “Shout to the Lord, all the earth.” After these eleven, the hundredth was entitled, in the Hebrew and in all the versions, “A psalm of David,” and the hundredth was no longer Moses’. When these things had been said about the psalms that the Hebrews refer to Moses, the Jew, anticipating an objection, set down what seemed to him its solution. For he saw that someone would object that one of the eleven psalms, the ninety-eighth, is not Moses’, on the strength of the words: “Exalt the Lord our God, and worship at the footstool of his feet; holy is he. Moses and Aaron among his priests, and Samuel among those who call upon his name; they called upon the Lord, and he heard them; in a pillar of cloud he spoke to them.” The objector would say: How did Moses put in his own psalm the name of Samuel, who lived many generations later? To this, then, he said that it is no wonder that the name of Samuel, a holy man, was foretold by Moses — Samuel whom Jeremiah numbers with Moses in the words, “Not even if Moses and Samuel should stand” — since in the Kingdoms Josiah was foretold: “Altar, altar, thus says the Lord: Behold, a son is born to David, Josiah by name.” Having often sought the reason why “diapsalma” is written between the parts of the psalms, I later observed the Hebrew and examined the Greek along with it, and found that where the Hebrew has “sel” and the Greek “always,” or something equivalent to it, there the Seventy, Theodotion, and Symmachus put “diapsalma.” It is not amiss to confirm what is said by an example:

Ps 95:1 (94:1 LXX) (quotation, high confidence) · Ps 96:1 (95:1 LXX) (quotation, high confidence) · Ps 97:1 (96:1 LXX) (quotation, high confidence) · Ps 98:1 (97:1 LXX) (quotation, high confidence) · Ps 99:1 (98:1 LXX) (quotation, high confidence) · Ps 100:1 (99:1 LXX) (quotation, high confidence) · Ps 101:1 (100:1 LXX) (allusion, medium confidence) · Ps 99:5 (98:5 LXX) (quotation, high confidence) · Ps 99:6 (98:6 LXX) (quotation, high confidence) · Ps 99:7 (98:7 LXX) (quotation, high confidence) · Jer 15:1 (quotation, high confidence) · 1 Kgs 13:2 (quotation, high confidence)

Notes and citation

Summary: The remaining psalms ascribed to Moses, the Jewish teacher’s answer to the objection from Samuel’s name in Psalm 98 (LXX), and the beginning of Origen’s inquiry into “diapsalma.”

The numerals for the ninety-fifth and ninety-seventh psalms are garbled in the scan; the incipits identify them. The Kingdoms passage is 3 Kgdms 13:2 (1 Kgs 13:2 in the English Bible).
“Diapsalma” is the Septuagint’s rendering of Hebrew selah; Origen transliterates it “sel.”

Notes on the original text

Digital text corrected (OCR slip in the scan text (Latin-letter or digit misreading)): 6 ac, → ὁ ac,; amen → Δαυῒδ; Kal. → Καὶ; 6 ιι → ὁ ιι; 6 ἐνενηκοστδς → ὁ ἐνενηκοστδς; 6 ρʼ → ὁ ρʼ; 6 Ἰουδαῖος, → ὁ Ἰουδαῖος,; i ’Υψοῦτε → ’Υψοῦτε; '0 ἀντιλέγων → Ὁ ἀντιλέγων; i ἀεὶ, → ἀεὶ,.

Topics: Scripture and canon

Cite (SBL): Origen, Sel. Ps. 1057 (PG 12:1057a–1057d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1057). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-selecta-psalmos-1057) · Report an error

Chapter 1059

1059PG 12:1060a–1060d

βεβαιῶσαι · οἷον έν τῷ οδ -ζναλμῷ, οὗ ὴ ἀρχή· ι Ἐξομολογησόμεθά σοι, ὁ Θεὸς, ἐξομολογησόμεθά σοι, καὶ ἐπικαλεσόμεθα τὸ ὄνομά σου ο ι μετὰ τὸ, «Ἐγὼ ὲοτερέωσα τοὺς στύλους αὐτῆς, ι παρα τοῖς Ἑβδομήκοντα, καὶ Θεοδοτίωνι, καὶ Συ μμάχῳ ἐστὶ διάψαλμα. ι Ἀντὶ δὲ τούτου παρὰ μὲν ’Δκύλᾳο ι Ἐγὼ ἐσταθμισάμην τοὺς στύλους αὐτῆς ἀείʼ ι ὲν δὲ τῇ εʼ · ε Ἐγώ εἰμι ὃς ήτοίμασα τοὺς στύλους αὐτῆς ἀεί · ι έν δὲ τῇ ςʼ· ι Ἐγὼ ἐστερέωσα τοὺς στύλους αὐτῆς διαπαντός. ι Ἔκειτο δὲ ἐν τῷ Ἑβραῖκῷ μετὰ τὸ ι Ἀμουδᾶ,ι ὅ ἐστι, ι στύλους αὐτῆς, ι τὸ ι σέλ. ι Πάλιν τε αὖ ἐν τῷ σεʼ, οὗ ἀρχὴ, ι Γνωστὸς ἐν τῇ Ἰουδαίᾳ ὁ Θεὸς, ι εὕρομεν παρὰ τοῖς Ἑβδόμηκοντα καὶ Θεοδοτίωνι, μετὰ τὸ, «ὅπλα, καὶ ῥομφαίαν, καὶ πόλεμον, ι διὰψαλμα · παρὰ δὲ Συμμάχῳ, μετὰ τὸ, ι ἀσπίδα καὶ μάχαιραν καὶ πόλεμον, ι ὁμοίως ι διὰψαλμα. ι Ἀντὶ δὲ τούτου παρὰ μὲν Ἀκύλᾳ, μετὰ τὸ, ε θυρεὸν καὶ πόλεμον καὶ μάχαιραν, ι τὸ σ ἀείʼ ι ἐν δὲ τῇ ςʼ, μετὰ τὸ, ι ὅπλον καὶ ῥομφαίαν κα) πόλεμον, ι τὸ, είς τέλος. ι Ἦν δὲ πάλιν ὲν τῷ Ἐὕραῖκῷ μετὰ τὸ, ι Ούμάλαμα, ι ὅ ἐστι, ι καὶ πόλεμον, ι τὸ ο σέλ. ι Καὶ ἔτι ὲν τῷι αὐτῷ ψαλμῷ, μετὰ τὸ, ε τοῦ σῶσαι πάντας τοὺς πραεῖς τῆς γῆς, ι ὁ Σύμμαχος ὁμοίως ‹ διάψαλμα. Παρὰ δὲ τῷ Ἀκύλᾳ, μετὰ τὸ, ι πάντας τοὺς πραεῖς τῆς γῆς, ι τὸ ι ἀεί · ι οὕτω δὲ καὶ ὲν τῇ πέμπτῃ, μετὰ τὸ, πάντας τοὺς πραεῖς τῆς γῆς, ι τὸ ι ἀείʼ ι ὲν δὲ τῇ ἒκτῃ μετά τὸ, ι τοῦ σῶσαι τοὺς πραεῖς τῆς γῆς, ι τὸ ι είς τέλος. ι Καὶ ἐν τῷ Ἐβραῖκῷ μετὰ τὸ ι ἀνίη ἂρς, ι ὅέστι, ι πραεῖς τῆς γῆς, ι τὸ ι σέλ, ι καὶ οὕτως ἀδιάπτωτον εὑρόντες τὴν τοιαύτην παρατήρησιν, ταῦτα ὲσημειωσάμεθα.Πότερον δὲ μουσικοῦ τινος μέλουςῆ ρυθμοῦ γινομένης ὲναλλαγῆς ἔγραψαν τὸ ι διάψαλμα ι οἱ ὲρμηνεύσαντες,ῆ ἄλλως κινηθένο τες, καὶ σὺ ἐπιστήσῃς. ΕΚ ΤΩΝ ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΨΑΛΜΟΥΣ. υἱ ἐπιγεγραμμένοι ψαλμοὶ ‹ ὑπὲρ τῶν ληνῶν ο τρεῖς ὄντες, ὃ τε ὄγδοος, καὶ ὁ ὀγδοηκοστὸς, καὶ ὁ ὀγδοηκοστὸς τρίτος, δοκοῦσί μοι τὸ ἄθροισμα τῆς Ἐκκλησίας καὶ τὸ πλῆθος τῶν ἐπὶ τὸ αὐτὸ συνόδων δηλοῦν· καὶ γὰρ ἐκ πολλῶν μίαν εὐχὴν καὶ μίαν ὑμνολογίαν ἀναπέμπεσθαι τῷ Θεῷ ἐν Ἐκκλησίαις συμβαίνει· ὥσπερ ὲν ταῖς ληνοῖς ὲκ πολλῶν καὶ διαφόρων ἀμπέλων μία κρᾶσις ἀποτελεῖται οἴνου. Πάλαι μὲν οὖν ὲν ἐνὶ τόπῳ τῆς Ἰερουσαλὴμ μία τις ἦν ληνὸς, ἔνθα συνιόντες τὰς αὐτῶν εὐχὰς ἀνέπεμπονο ἧς μέμνηται καὶ Ἡσαΐας λέγωνʼ ι Καὶ ᾠκοδόμησα πύργον, καὶ προλήνιον ὥρυξα έν αὐτῷ. ι Δηλοί δὲ πύργος μὲν τὸν ναὸν, προλήνιον δὲ τὸ θυσιαστήριον. Ἀλλʼ ἐπεὶ καθελεῖν ἠπείλησε, καὶ καθεῖλεν ἐκεῖνα, πλείους ἀντὶ μιᾶς συνεστήσατο ληνοὺς, τὰς καθʼ ὅλης τῆς οἰκουμένης Ἐκκλησίας · διὸ εἴρηται ὲν

bebaiōsai ; hoion en tǭ od -znalmǭ, hou ē archē; i Exomologēsometha soi, ho Theos, exomologēsometha soi, kai epikalesometha to onoma sou o i meta to, «Egō eotereōsa tous stylous autēs, i para tois Hebdomēkonta, kai Theodotiōni, kai Sy mmachǭ esti diapsalma. i Anti de toutou para men ’Dkyląo i Egō estathmisamēn tous stylous autēs aeiʼ i en de tę̄ eʼ ; e Egō eimi hos ētoimasa tous stylous autēs aei ; i en de tę̄ sʼ; i Egō estereōsa tous stylous autēs diapantos. i Ekeito de en tǭ Hebraikǭ meta to i Amouda,i ho esti, i stylous autēs, i to i sel. i Palin te au en tǭ seʼ, hou archē, i Gnōstos en tę̄ Ioudaią ho Theos, i heuromen para tois Hebdomēkonta kai Theodotiōni, meta to, «hopla, kai rhomphaian, kai polemon, i diapsalma ; para de Symmachǭ, meta to, i aspida kai machairan kai polemon, i homoiōs i diapsalma. i Anti de toutou para men Akylą, meta to, e thyreon kai polemon kai machairan, i to s aeiʼ i en de tę̄ sʼ, meta to, i hoplon kai rhomphaian ka) polemon, i to, eis telos. i Ēn de palin en tǭ Heuraikǭ meta to, i Oumalama, i ho esti, i kai polemon, i to o sel. i Kai eti en tǭi autǭ psalmǭ, meta to, e tou sōsai pantas tous praeis tēs gēs, i ho Symmachos homoiōs ‹ diapsalma. Para de tǭ Akylą, meta to, i pantas tous praeis tēs gēs, i to i aei ; i houtō de kai en tę̄ pemptę̄, meta to, pantas tous praeis tēs gēs, i to i aeiʼ i en de tę̄ ektę̄ meta to, i tou sōsai tous praeis tēs gēs, i to i eis telos. i Kai en tǭ Ebraikǭ meta to i aniē ars, i hoesti, i praeis tēs gēs, i to i sel, i kai houtōs adiaptōton heurontes tēn toiautēn paratērēsin, tauta esēmeiōsametha.Poteron de mousikou tinos melousē rythmou ginomenēs enallagēs egrapsan to i diapsalma i hoi ermēneusantes,ē allōs kinētheno tes, kai sy epistēsę̄s. EK TŌN ŌRIGENOUS EIS PsALMOUS. hui epigegrammenoi psalmoi ‹ hyper tōn lēnōn o treis ontes, ho te ogdoos, kai ho ogdoēkostos, kai ho ogdoēkostos tritos, dokousi moi to athroisma tēs Ekklēsias kai to plēthos tōn epi to auto synodōn dēloun; kai gar ek pollōn mian euchēn kai mian hymnologian anapempesthai tǭ Theǭ en Ekklēsiais symbainei; hōsper en tais lēnois ek pollōn kai diaphorōn ampelōn mia krasis apoteleitai oinou. Palai men oun en eni topǭ tēs Ierousalēm mia tis ēn lēnos, entha syniontes tas autōn euchas anepempono hēs memnētai kai Hēsaïas legōnʼ i Kai ǭkodomēsa pyrgon, kai prolēnion hōryxa en autǭ. i Dēloi de pyrgos men ton naon, prolēnion de to thysiastērion. Allʼ epei kathelein ēpeilēse, kai katheilen ekeina, pleious anti mias synestēsato lēnous, tas kathʼ holēs tēs oikoumenēs Ekklēsias ; dio eirētai en

for instance, in the seventy-fourth psalm, whose beginning is: “We will give thanks to you, O God, we will give thanks to you, and call upon your name,” after “I have made firm its pillars” there is “diapsalma” in the Seventy, Theodotion, and Symmachus. In place of this, Aquila has: “I have weighed its pillars always”; the Fifth: “I am the one who prepared its pillars always”; the Sixth: “I have made firm its pillars continually.” And in the Hebrew, after “ammuda,” that is, “its pillars,” stood “sel.” Again in the seventy-fifth, whose beginning is “God is known in Judea,” we found in the Seventy and Theodotion, after “arms and sword and war,” “diapsalma”; and in Symmachus, after “shield and sword and war,” likewise “diapsalma.” In place of this, Aquila has, after “buckler and war and sword,” the word “always”; and the Sixth, after “arms and sword and war,” the words “to the end.” And again in the Hebrew, after “umalama,” that is, “and war,” stood “sel.” And further in the same psalm, after “to save all the meek of the earth,” Symmachus likewise has “diapsalma”; Aquila, after “all the meek of the earth,” has “always”; so too the Fifth, after “all the meek of the earth,” has “always”; and the Sixth, after “to save the meek of the earth,” has “to the end.” And in the Hebrew, after “anie ars,” that is, “meek of the earth,” stood “sel.” Having found this observation to hold without fail, we have noted these things. Whether the translators wrote “diapsalma” because a change of musical melody or rhythm took place, or were moved by something else, you yourself will consider.

From Origen on the Psalms.

The psalms entitled “For the winepresses,” which are three — the eighth, the eightieth, and the eighty-third — seem to me to show the gathering of the Church and the multitude of those who come together in assemblies. For in the churches it happens that one prayer and one hymnody is sent up to God from many, just as in winepresses a single blend of wine is produced from many different vines. Of old, then, there was a single winepress in one place, Jerusalem, where people came together and sent up their prayers; Isaiah mentions it, saying: “And I built a tower, and dug a wine vat in it.” The tower signifies the temple, the wine vat the altar. But since he threatened to destroy those, and did destroy them, he established many winepresses instead of one, the churches throughout the whole inhabited world. Hence it is said in

Ps 75:1 (74:2 LXX) (quotation, high confidence) · Ps 75:3 (74:4 LXX) (quotation, high confidence) · Ps 76:1 (75:2 LXX) (quotation, high confidence) · Ps 76:3 (75:4 LXX) (quotation, high confidence) · Ps 76:9 (75:10 LXX) (quotation, high confidence) · Ps 8:1 (allusion, high confidence) · Ps 81:1 (80:1 LXX) (allusion, high confidence) · Ps 84:1 (83:1 LXX) (allusion, high confidence) · Isa 5:2 (quotation, high confidence)

Notes and citation

Summary: Origen’s proof from the Hexapla that “diapsalma” stands for Hebrew selah, and the start of his general notes on psalm titles: the three psalms “for the winepresses” signify the churches.

“The Fifth” and “the Sixth” are the anonymous Greek versions in Origen’s Hexapla (Quinta and Sexta). Origen’s transliterations of the Hebrew (“ammuda,” “umalama,” “anie ars”) are given as printed.
The heading “From Origen on the Psalms” begins Migne’s second preface, on the psalm titles.

Notes on the original text

Digital text corrected (OCR slip in the scan text (Latin-letter or digit misreading)): σοι, 6 Θεὸς, → σοι, ὁ Θεὸς,; 4 διάψαλμα. → διάψαλμα.; ι rb ι σέλ. → ι τὸ ι σέλ.; Ἰουδαίᾳ 6 Θεὸς, → Ἰουδαίᾳ ὁ Θεὸς,; ’Avr). → Ἀντὶ; ¢ είς → είς; μετὰ rb, → μετὰ τὸ,; rb ο → τὸ ο; 6 Σύμμαχος → ὁ Σύμμαχος; s Παρὰ → Παρὰ; ‘Aκύλᾳ → Ἀκύλᾳ; ι rb ι ἀεί → ι τὸ ι ἀεί; r πάντας → πάντας; ι rb ι σέλ, → ι τὸ ι σέλ,; 6 ὀγδοηκοστὸς, → ὁ ὀγδοηκοστὸς,; καὶ 6 ὀγδοηκοστὸς τρίτος, → καὶ ὁ ὀγδοηκοστὸς τρίτος,; rb ἄθροισμα → τὸ ἄθροισμα; rb θυσιαστήριον. → τὸ θυσιαστήριον..

Topics: Scripture and canon

Cite (SBL): Origen, Sel. Ps. 1059 (PG 12:1060a–1060d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1059). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-selecta-psalmos-1059) · Report an error

Chapter 1061

1061PG 12:1061a–1061d

τῷ ὀγδόῳ ψαλμῷ οὕτω· ι Κύριε, ὁ Κύριος ἡμῶν , ὡς θαυμαστὸν τὸ ὄνομα σου ἐν πάσῃ τῇ γῇῐ ι Σαφῶς γὰρ παρέστησε τάς ἀνὰ πᾶσαν τὴν οἰκουμένην ληνοὺς τοῦ Θεοῦ. Καὶ ὁ ὀγδοηκοστὸς δὲ, καὶ αύτὸς ἐπιλήνιος ὢν, τοῖς ἔθνεσι πᾶσι παρακελεύεταιτῴ Θεῴ τῶν προφητῶν ἀποδιδόναι τὸν ὕμνον· λέγει δὲ οὖν· ι Ἀγαλλιᾶσθε τῷ Θεῷ τῷ βοηθῷ ἡμῶν· ἀλαλάξατε τῷ Θεῴ Ἰακώβ. ι Εἶτα ἐΞῆς ὑποκαταβὰς, τὴν ἀποβολὴν τοῦ προτέρου λαοῦ σημαίνει, λέγων · «Καὶ οὐκ ἤκουσεν ὁ λαός μου τῆς φωνῆς μου, καὶ Ἰσραὴλ ού προσέσχε μοι. Καὶ ἐξαπέστειλα αύτοὺς κατὰ τὰ ἐπιτηδεύματα τῶν καρδιῶν αὐτῶν. ι Καὶό ὀγδοηκοστὸς τρίτος τὴν αὐτὴν ἔχων προγραφὴν, ὅτι οὐκ ἔστιν ἐν σκήνωμα, οὐδὲ ἓν θυσιαστήριον ἐν Ἱεροσολύμοις, ἀλλὰ πολλὰ σκηνώματα καὶ πολλὰ θυσιαστήρια παρίστησι. Διὸ καὶ ὡς πολλῶν οὐσῶν ληνῶν, τούτων αὐτῶν τῶν σκηνωμάτων καὶ τῶν θυσιαστηρίων, ὑπὲρ τῶν ληνῶν προγέγραπται· λέγει δὲ οὖν ι Ὠς ἀγαπητὰ τὰ σκηνώματα σου, Κύριε τῶν δυνάμεωνὶ Ἐπιποθεῖ καὶ ἐκλείπει ἡ ψυχή μου εἱς τὰς αὐλάς τοῦ Κυρίουʼ ι καὶ ἐπιφέρει· ι Τὰ θυσιαστήριά σου, Κύριε τῶν δυνάμεων* ι καὶ πάλιν πληθυντικῶς ἐπιλέγει· ι ’Υπερασπιστὰ ἡμῶν, ἴδε ὁ Θεὸς, καὶ ἐπίβλεψον εἱς τὸ πρόσωπον τοῦ Χριστοῦ σου · ὅτι κρείσσων ήμέρα μία ἐν ταῖς αὐλαῖς σου ὑπὲρ χιλιάδας. › Ἔνθα τηρήσεις, ὡς καὶ ὀνομαστὶ Χριστοῦ μέμνηται. Τοὺς ἐπιγεγραμμένους ι ὑπὲρ τῆς ὀγδόης ι δύο ψαλμοὺς ἡγοῦμαι τὴν σωτήριον τῆς ἀναστάσεως ἡμέραν τοῦ Κυρίου αἰνίττεσθαι. Τὴν πρὸς θάνατον γοῦν ἁμαρτίαν ἐργασάμενος ό Δαυῖδ, ἱκετεύει κατὰ τὸν ἕκτον, μὴ τοῦ θυμοῦ, μηδὲ τῆς ὀργῆς τοῦ Θεοῦ πειρασθῆναι, ἐλέους δὲ καὶ ἰάσεως τὴν ψυχὴν αὐτοῦ τυχεῖν· τοῦτο δὲ ἔσεσθαι θεσπίζει λέγων· ι Ἐπίστρεψον, Κύριε, ῥῦσαι τὴν ψυχήν μου, σῶσόν με ἕνεκεν τοῦ ἐλέους σουο ὃτι ούκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου, ἐν δὲ τῷ ᾄδῃ τίς ἐξομολογήσεταί σοι; ι μονονουχὶ τὸν Κύριον αὑτὸν ἐκ θανάτου ῥύσασθαι αὑτοῦ τὴν ψυχὴν ἱκετεύων. Προϊὼν δὲ τῶν εύχῶν τετυχηκέναι δηλοῖ διʼ ῶν φησιν· ι Εἱσήκουσε Κύριος τῆς φωνῆς τοῦ κλαυθμοῦ μου ’ εἱσήκουσε Κύριος τῆς δεήσεώς μου, Κύριος τὴν προσευχήν μου προσεδέξατο. ι Τὴν γάρ ἀναβίωσιν αὑτοῦ τὴν ὲκ τοῦ θανάτου μετὰ τῆς τοῦ Χριστοῦ ἀναστάσεως γενομένην διὰ τούτων ᾐνίξατο. Ὠσαύτως δὲ καὶ ὁ ἑνδέκατος ι περὶ τῆς ὀγδόης ι ἐπιγέγραπται, τοῦ Δαυῖδ τὴν ὁμοίαν ἱκεσίαν περιέχων φάσκοντος ι Σῶσόν με, Κύριε, ἔτι ἐκλέλοιπεν ὅσιος. ι Εἶτα τὸ ἑξῆς οὐκ ἐπικεκαλυμμένως, ἀλλά τηλαυγῶς ἐπιφέρει λέγων· ι Νῦν άναστήσομαι, λέγει Κύριος· θήσομαι ἐν σωτηρίῳ. ι Διʼ ῆν ἀνάστασιν τοῦ Κύριου τῇ μετὰ τὸ Σάββατον ἡμέρᾳ, ἥτις ἦν ὀγδόη, γενομένην, εἱς τύπον καινῆς ζωῆς, τοιαύτης οἶμαι προγραφῆς τὸν ψαλμὸν ἠξιῶσθαι. Εἰσὶ μὲν πάντες οἱ ἐπιγεγραμμένοι ι ὑπὲρ τῶν ἁλλοιωθησομένων ι τὸν ἀριθμὸν τέσσαρες. Τούτων ὁ μὲν πεευηηκοστὸς ἐννατος δοκεῖ μοι τὴν τῶν ἐθνῶν

tǭ ogdoǭ psalmǭ houtō; i Kyrie, ho Kyrios hēmōn , hōs thaumaston to onoma sou en pasę̄ tę̄ gę̄i i Saphōs gar parestēse tas ana pasan tēn oikoumenēn lēnous tou Theou. Kai ho ogdoēkostos de, kai autos epilēnios ōn, tois ethnesi pasi parakeleuetaitǭ Theǭ tōn prophētōn apodidonai ton hymnon; legei de oun; i Agalliasthe tǭ Theǭ tǭ boēthǭ hēmōn; alalaxate tǭ Theǭ Iakōb. i Eita eXēs hypokatabas, tēn apobolēn tou proterou laou sēmainei, legōn ; «Kai ouk ēkousen ho laos mou tēs phōnēs mou, kai Israēl ou prosesche moi. Kai exapesteila autous kata ta epitēdeumata tōn kardiōn autōn. i Kaio ogdoēkostos tritos tēn autēn echōn prographēn, hoti ouk estin en skēnōma, oude hen thysiastērion en Hierosolymois, alla polla skēnōmata kai polla thysiastēria paristēsi. Dio kai hōs pollōn ousōn lēnōn, toutōn autōn tōn skēnōmatōn kai tōn thysiastēriōn, hyper tōn lēnōn progegraptai; legei de oun i Ōs agapēta ta skēnōmata sou, Kyrie tōn dynameōni Epipothei kai ekleipei hē psychē mou heis tas aulas tou Kyriouʼ i kai epipherei; i Ta thysiastēria sou, Kyrie tōn dynameōn* i kai palin plēthyntikōs epilegei; i ’Yperaspista hēmōn, ide ho Theos, kai epiblepson heis to prosōpon tou Christou sou ; hoti kreissōn ēmera mia en tais aulais sou hyper chiliadas. › Entha tērēseis, hōs kai onomasti Christou memnētai. Tous epigegrammenous i hyper tēs ogdoēs i dyo psalmous hēgoumai tēn sōtērion tēs anastaseōs hēmeran tou Kyriou ainittesthai. Tēn pros thanaton goun hamartian ergasamenos o Dauid, hiketeuei kata ton hekton, mē tou thymou, mēde tēs orgēs tou Theou peirasthēnai, eleous de kai iaseōs tēn psychēn autou tychein; touto de esesthai thespizei legōn; i Epistrepson, Kyrie, rhysai tēn psychēn mou, sōson me heneken tou eleous souo hoti ouk estin en tǭ thanatǭ ho mnēmoneuōn sou, en de tǭ ądę̄ tis exomologēsetai soi? i mononouchi ton Kyrion hauton ek thanatou rhysasthai hautou tēn psychēn hiketeuōn. Proïōn de tōn euchōn tetychēkenai dēloi diʼ ōn phēsin; i Heisēkouse Kyrios tēs phōnēs tou klauthmou mou ’ heisēkouse Kyrios tēs deēseōs mou, Kyrios tēn proseuchēn mou prosedexato. i Tēn gar anabiōsin hautou tēn ek tou thanatou meta tēs tou Christou anastaseōs genomenēn dia toutōn ę̄nixato. Ōsautōs de kai ho hendekatos i peri tēs ogdoēs i epigegraptai, tou Dauid tēn homoian hikesian periechōn phaskontos i Sōson me, Kyrie, eti ekleloipen hosios. i Eita to hexēs ouk epikekalymmenōs, alla tēlaugōs epipherei legōn; i Nyn anastēsomai, legei Kyrios; thēsomai en sōtēriǭ. i Diʼ ēn anastasin tou Kyriou tę̄ meta to Sabbaton hēmerą, hētis ēn ogdoē, genomenēn, heis typon kainēs zōēs, toiautēs oimai prographēs ton psalmon ēxiōsthai. Eisi men pantes hoi epigegrammenoi i hyper tōn halloiōthēsomenōn i ton arithmon tessares. Toutōn ho men peeuēēkostos ennatos dokei moi tēn tōn ethnōn

the eighth psalm thus: “Lord, our Lord, how wonderful is your name in all the earth!” For it clearly presented God’s winepresses throughout the whole inhabited world. And the eightieth, which is itself “for the winepresses,” exhorts all the nations to render the hymn to the God of the prophets; it says: “Rejoice in God our helper; shout to the God of Jacob.” Then, going further down, it signifies the rejection of the former people, saying: “And my people did not hear my voice, and Israel paid no heed to me. And I sent them away according to the pursuits of their hearts.” And the eighty-third, having the same superscription, presents not one tabernacle nor one altar in Jerusalem, but many tabernacles and many altars. Therefore, since the winepresses are many — these very tabernacles and altars — it is superscribed “for the winepresses.” It says: “How beloved are your dwellings, Lord of hosts! My soul longs and faints for the courts of the Lord”; and it adds: “Your altars, Lord of hosts”; and again it adds, in the plural: “Our protector, behold, O God, and look upon the face of your Christ; for one day in your courts is better than thousands.” There you will notice that it even mentions Christ by name.

The two psalms entitled “For the eighth” I think hint at the saving day of the Lord’s resurrection. David, having committed the sin unto death, pleads in the sixth not to experience the wrath or the anger of God, but that his soul may obtain mercy and healing; and he declares that this will happen, saying: “Turn, Lord, rescue my soul, save me for the sake of your mercy; for in death there is no one who remembers you, and in Hades who will confess to you?” — all but begging the Lord himself to rescue his soul from death. Going on, he shows that he has obtained his prayers, where he says: “The Lord has heard the voice of my weeping; the Lord has heard my petition; the Lord has accepted my prayer.” For by these words he hinted at his own return to life from death, which took place with the resurrection of Christ. Likewise the eleventh too is entitled “for the eighth,” containing a similar supplication of David, who says: “Save me, Lord, for the holy one has failed.” Then next, not veiledly but brightly, he adds: “Now I will arise, says the Lord; I will set him in safety.” Because of the Lord’s resurrection, which took place on the day after the Sabbath, which was the eighth, as a type of new life, the psalm was deemed worthy, I think, of such a superscription.

The psalms entitled “For those who will be changed” are four in number. Of these, the fifty-ninth seems to me to signify the change of the nations

Ps 8:1 (quotation, high confidence) · Ps 81:1 (80:2 LXX) (quotation, high confidence) · Ps 81:11 (80:12 LXX) (quotation, high confidence) · Ps 81:12 (80:13 LXX) (quotation, high confidence) · Ps 84:1 (83:2 LXX) (quotation, high confidence) · Ps 84:2 (83:3 LXX) (quotation, high confidence) · Ps 84:3 (83:4 LXX) (quotation, high confidence) · Ps 84:9 (83:10 LXX) (quotation, high confidence) · Ps 84:10 (83:11 LXX) (quotation, high confidence) · Ps 6:4 (6:5 LXX) (quotation, high confidence) · Ps 6:5 (6:6 LXX) (quotation, high confidence) · Ps 6:8 (6:9 LXX) (quotation, high confidence) · Ps 6:9 (6:10 LXX) (quotation, high confidence) · Ps 12:1 (11:2 LXX) (quotation, high confidence) · Ps 12:5 (11:6 LXX) (quotation, high confidence) · 1 John 5:16 (allusion, low confidence)

Notes and citation

Summary: The winepresses as the many churches (Psalms 8, 80, 83 LXX); the titles “for the eighth” as pointing to the resurrection on the eighth day (Psalms 6 and 11 LXX).

“The sin unto death” alludes to 1 John 5:16; Origen refers to David’s sin with Bathsheba and Uriah.
The scan prints the numeral of the fifty-ninth psalm in garbled form; the quotation that follows (PG 12:1063) is from LXX Ps 59.

Notes on the original text

Digital text corrected (OCR slip in the scan text (Latin-letter or digit misreading)): 6 Κύριος → ὁ Κύριος; 6 ὀγδοηκοστὸς → ὁ ὀγδοηκοστὸς; 6 λαός → ὁ λαός; 6 Θεὸς, → ὁ Θεὸς,; 6 μνημονεύων → ὁ μνημονεύων; 6 ἑνδέκατος → ὁ ἑνδέκατος; 6 μὲν → ὁ μὲν.

Cite (SBL): Origen, Sel. Ps. 1061 (PG 12:1061a–1061d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1061). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-selecta-psalmos-1061) · Report an error

Chapter 1063

1063PG 12:1064a–1064d

ἀλλοίωσιν ἣν πεπόνθασι μεταβάντες ἐκ τῆς δεισιδαίμονος πλάνης ἐπὶ τὴν εὐσέβειαν τοῦ τῶν ὅλων Θεοῦ σημαίνειν. Λέγει δʼ οὖν· ι Ὁ Θεὸς ἐλάλησεν ἐν τῷ ἁγίῳ αὑτοῦ· Ἀγαλλιάσομαι καὶ διαμεριῶ Σίκιμα, καὶ τὴν κοιλάδα τῶν σκηνῶν διαμετρήσω. Ἐμός ἐστι Γαλαὰδ, καὶ ἐμός ἐστι Μανασσῆς · καὶ Ἐφραῒμ κραταίωσις τῆς κεφαλῆς μου· Ἰούδας βασιλεύς μου, Μωάβ λέβης τῆς ἐλπίδος μου, Ἐπὶ τὴν Ἰδουμαίαν ἐκτενῶ τὸ ὑπόδη μά μου ο ἐμοὶ ἀλλόφυλοι ὑπετάγησαν. ι Μετά γοῦν τῶν ἰσραηλιτικῶν φυλῶν, καὶ τὸν Μωάβ, καὶ τὴν Ἰδουμαίαν, καὶ τοὺς ἀλλοφύλους περιείληφεν. Ὀ δέ ἐξηκοστὸς ὄγδοος ὁμοίως ἐπιγεγραμμένος μεταβολὴν ἔχει καὶ ἀλλοίωσιν τοῦ διʼ ἡμᾶς είς τὰ βάθη τῆς νοουμένης θαλάσσης κατεληλυθότος, καὶ τὰ περὶ τοῦ πάθους αὑτοῦ, ὃ. καὶ δηλοῖ διὰ τοῦθ ‹ Ἐδωκαν εἰς τὸ βρῶμά μου χολὴν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὅξος · ι καὶ τὴν τῶν ἐπιβουλευσάντων ἐπὶ τά χείρω τροπήν · ἃ καὶ αὐτὸς παρίστησι λέγων· ι Σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ βλέπειν, καὶ τὸν νῶτον αὐτῶν διαπαντὸς σύγκαμψον, ι καὶ τὰ ἐξῆς. Καὶ ὁ τεσσαρακοστδς τέταρτος, τῶν υἱῶν Κορὲ τυγχάνων, ι ὑπὲρ τῶν άλλοιωθησομένων › ἐπιγεγραμμένος, ‹ ύπέρ τε τοῦ ἀγαπητοῦ, ι ὁμοίως καὶ αὐτὸς τὴν περὶ τὸν ἀγαπητὸν τοῦ Θεοῦ ἀλλοίωσιν ἔχει· ἐν αὑτῷ καὶ τὴν θεολογίαν αύτοῦ περιλ ιβὼν, καὶ τῆς ἐξ ἐθνῶν Ἐκκλησίας τὴν πρὸς αὐτὸν ἐπιστροφὴν δηλῶν διὰ τό· ιἌκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, ι καὶ τὰ ἑξῆς. Ὀ δὲ ἐβδομηκοστὸς ἔνατός ἐστι μὲν τοῦ Ἀσάφ, ὁμοίως δὲ ἐπιγεγραμμένος τοῦ προτέρου πάλιν λαοῦ τὴν ἐπὶ τὰ χείρω τροπὴν περιέχει λέγων· ι ’Λμπελον ἐξ Αἰγύπτου μετῆρας, ι καὶ τὰ ἐξῆς. Καὶ ἔοικεν, ἐπειδὴ τῶν ἀπὸ τῆς γῆς ἀνθέων καὶ κρίνων τὸ ὡραῖον καὶ εὑῶδες θᾶττον ἀλλοιοῦται, καὶ εἰς φθορὰν μεταβάλλεται, τούτου χάριν τὸ Ἐβραῖκὺν ι Περὶ τῶν κρίνων, ἢ, Περὶ τῶν ἀνθέων ι περιέχειν. Διόπερ ι ἀντὶ τῶν ἀλλοιωθησομένων, ι ὁ μὲν Ἀκύλας ί ἐπὶ τοῖς κρίνοις, ι ὁ δέ Σύμμαχος ‹ περὶ τῶν ἀνθέων › ήρο μήνευσεν. υἱ ἐπιγεγραμμένοι « ὑπὲρ τῶν κρυφίων ι κρύφιόν τινα καὶ λανθάνοντα πόλεμον, καὶ τὴν κατὰ τῶν ’ἀοράτων καὶ νοητῶν ἐχθρῶν νίκην τού Σωτῆρος ἡμῶν περιέχουσινο ὁ γοῦν ένατός φησιν · ε Ἑν τῷ ἀποστραφῆναι τὸν ἐχθρόν μου είς τὰ ὀπίσω, ι καὶ ἃ. ἐξῆς τούτοις ἐπιφέρει, σημαίνει τὴν τῶν ἐθνῶν κλῆσιν· ‹ Ψάλατε τῷ Κυρίῳ τῷ κατοικοῦντι ἐν Σιώνἀναγγείλατε ἐν τοῖς ἔθνεσι τὰ ἐπιτηδεύματα αὑτοῦ. ι Καὶ ὅτι ταῦτα λεληθότως κατὰ τὸν καιρὸν τοῦ πάθους συνετελέσθη, τά τῆς προγραφῆς τοῦ ψαλμοῦ δηλοῖ· ἐπιγέγραπται γὰρ ‹ ὑπὲρ τῶν κρυφίων τού Υἱοῦʼ ι ἀνθʼ οὗ ὁ μὲν Σύμμαχος ι ὑπὲρ τοῦ θανάτου τοῦ Υἱοῦ ι πεποίηκεν· ὁ δέ Ἀκύλας, ε ὑπὲρ τῆς νεότητος· ι οἷς συμφωνεί καὶ τά περὶ τῆς ἐκ θανάτου ἀναβιώσεως αὑτοῦ, διὰ τοῦ ψαλμοῦ σημαινόμενα κατᾶ τόʼ ι ἰη ὑψῶν με ἐκ τῶν πυλῶν τοῦ θανάτου. ι Καὶ ὁ τεσσαρακοστὸς

alloiōsin hēn peponthasi metabantes ek tēs deisidaimonos planēs epi tēn eusebeian tou tōn holōn Theou sēmainein. Legei dʼ oun; i Ho Theos elalēsen en tǭ hagiǭ hautou; Agalliasomai kai diameriō Sikima, kai tēn koilada tōn skēnōn diametrēsō. Emos esti Galaad, kai emos esti Manassēs ; kai Ephraïm krataiōsis tēs kephalēs mou; Ioudas basileus mou, Mōab lebēs tēs elpidos mou, Epi tēn Idoumaian ektenō to hypodē ma mou o emoi allophyloi hypetagēsan. i Meta goun tōn israēlitikōn phylōn, kai ton Mōab, kai tēn Idoumaian, kai tous allophylous perieilēphen. O de exēkostos ogdoos homoiōs epigegrammenos metabolēn echei kai alloiōsin tou diʼ hēmas eis ta bathē tēs nooumenēs thalassēs katelēlythotos, kai ta peri tou pathous hautou, ho. kai dēloi dia touth ‹ Edōkan eis to brōma mou cholēn, kai eis tēn dipsan mou epotisan me hoxos ; i kai tēn tōn epibouleusantōn epi ta cheirō tropēn ; ha kai autos paristēsi legōn; i Skotisthētōsan hoi ophthalmoi autōn tou mē blepein, kai ton nōton autōn diapantos synkampson, i kai ta exēs. Kai ho tessarakostds tetartos, tōn huiōn Kore tynchanōn, i hyper tōn alloiōthēsomenōn › epigegrammenos, ‹ yper te tou agapētou, i homoiōs kai autos tēn peri ton agapēton tou Theou alloiōsin echei; en hautǭ kai tēn theologian autou peril ibōn, kai tēs ex ethnōn Ekklēsias tēn pros auton epistrophēn dēlōn dia to; iAkouson, thygater, kai ide, kai klinon to ous sou, i kai ta hexēs. O de ebdomēkostos enatos esti men tou Asaph, homoiōs de epigegrammenos tou proterou palin laou tēn epi ta cheirō tropēn periechei legōn; i ’Lmpelon ex Aigyptou metēras, i kai ta exēs. Kai eoiken, epeidē tōn apo tēs gēs antheōn kai krinōn to hōraion kai heuōdes thatton alloioutai, kai eis phthoran metaballetai, toutou charin to Ebraikyn i Peri tōn krinōn, ē, Peri tōn antheōn i periechein. Dioper i anti tōn alloiōthēsomenōn, i ho men Akylas i epi tois krinois, i ho de Symmachos ‹ peri tōn antheōn › ēro mēneusen. hui epigegrammenoi « hyper tōn kryphiōn i kryphion tina kai lanthanonta polemon, kai tēn kata tōn ’aoratōn kai noētōn echthrōn nikēn tou Sōtēros hēmōn periechousino ho goun enatos phēsin ; e Hen tǭ apostraphēnai ton echthron mou eis ta opisō, i kai ha. exēs toutois epipherei, sēmainei tēn tōn ethnōn klēsin; ‹ Psalate tǭ Kyriǭ tǭ katoikounti en Siōnanangeilate en tois ethnesi ta epitēdeumata hautou. i Kai hoti tauta lelēthotōs kata ton kairon tou pathous synetelesthē, ta tēs prographēs tou psalmou dēloi; epigegraptai gar ‹ hyper tōn kryphiōn tou Huiouʼ i anthʼ hou ho men Symmachos i hyper tou thanatou tou Huiou i pepoiēken; ho de Akylas, e hyper tēs neotētos; i hois symphōnei kai ta peri tēs ek thanatou anabiōseōs hautou, dia tou psalmou sēmainomena kata toʼ i iē hypsōn me ek tōn pylōn tou thanatou. i Kai ho tessarakostos

which they underwent in passing from superstitious error to the worship of the God of the universe. It says: “God has spoken in his holy place: I will exult and divide Shechem, and measure out the valley of tents. Gilead is mine, and Manasseh is mine, and Ephraim the strength of my head; Judah is my king, Moab the cauldron of my hope; over Idumea I will stretch out my sandal; foreigners have been subjected to me.” So along with the Israelite tribes it has included Moab, Idumea, and the foreigners. The sixty-eighth, similarly entitled, contains the change and alteration of the one who for our sake went down into the depths of the spiritual sea, and the things concerning his passion, which it shows by: “They gave gall for my food, and for my thirst they gave me vinegar to drink”; and the turn for the worse of those who plotted against him, which it itself presents, saying: “Let their eyes be darkened so that they do not see, and bend their back continually,” and so on. And the forty-fourth, which belongs to the sons of Korah and is entitled “for those who will be changed” and “for the beloved,” likewise itself contains the change concerning the beloved of God, including in it also his theology, and showing the turning of the Church from the nations to him by: “Hear, daughter, and see, and incline your ear,” and so on. The seventy-ninth is Asaph’s, but is similarly entitled, and contains again the turn for the worse of the former people, saying: “You brought a vine out of Egypt,” and so on. And it seems that, since the beauty and fragrance of the flowers and lilies of the earth are quickly changed and turn to decay, for this reason the Hebrew has “Concerning the lilies,” or “Concerning the flowers.” Therefore, instead of “those who will be changed,” Aquila translated “upon the lilies,” and Symmachus “concerning the flowers.”

The psalms entitled “For the hidden things” contain a hidden and secret war, and our Savior’s victory over invisible and intelligible enemies. The ninth, for instance, says: “When my enemy is turned back”; and what it adds next to these words signifies the calling of the nations: “Sing to the Lord who dwells in Zion; declare among the nations his deeds.” And that these things were accomplished secretly at the time of the passion, the superscription of the psalm shows; for it is entitled “for the hidden things of the Son,” in place of which Symmachus has “for the death of the Son,” and Aquila “for the youth.” With these agrees what the psalm signifies about his return to life from death, in the words: “you who lift me up from the gates of death.” And the forty-

Ps 60:6 (59:8 LXX) (quotation, high confidence) · Ps 60:7 (59:9 LXX) (quotation, high confidence) · Ps 60:8 (59:10 LXX) (quotation, high confidence) · Ps 69:21 (68:22 LXX) (quotation, high confidence) · Ps 69:23 (68:24 LXX) (quotation, high confidence) · Ps 45:10 (44:11 LXX) (quotation, high confidence) · Ps 80:8 (79:9 LXX) (quotation, high confidence) · Ps 9:3 (9:4 LXX) (quotation, high confidence) · Ps 9:11 (9:12 LXX) (quotation, high confidence) · Ps 9:13 (9:14 LXX) (quotation, high confidence)

Notes and citation

Summary: The titles “for those who will be changed” (Psalms 59, 68, 44, 79 LXX) as the change of the nations, of Christ in his passion, and of the former people; “for the hidden things” as Christ’s hidden war and victory.

The “former people” is Israel; the reading of Psalms 68 and 79 (LXX) is Origen’s, translated as written.
Symmachus’s “death” and Aquila’s “youth” render different vocalizations of the Hebrew title of Ps 9 (ʿal-mut labben).

Notes on the original text

Digital text corrected (OCR slip in the scan text (Latin-letter or digit misreading); OCR slip: the margin number 106 read in place of the article): 6 τεσσαρακοστδς → ὁ τεσσαρακοστδς; ι 6 μὲν → ι ὁ μὲν; οὗ 6 μὲν → οὗ ὁ μὲν; 6 δέ → ὁ δέ; 6 τεσσαρακοστὸς → ὁ τεσσαρακοστὸς; εὐσέβειαν106 τῶν → εὐσέβειαν τοῦ τῶν.

Topics: Christology

Cite (SBL): Origen, Sel. Ps. 1063 (PG 12:1064a–1064d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1063). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-selecta-psalmos-1063) · Report an error

Chapter 1065

1065PG 12:1065a–1065d

πέμπτος παραπλησίως περὶ τῶν κρυφίων εἰρημένος τὸν ἀόρατον καὶ νοητὸν πόλεμον παρίστησι λέγων · ι Ἐταράχθησαν ἔθνη, ἔκλιναν βασιλεῖαι, ι καὶ τὰ ἑξῆς. Εἶτα ὼς πάλαι καταπατοῦντας τῶν ἐθνῶν ἄρχοντας καθελὼν, ὑφʼ ἑαυτόν τε πεποιημένος τὰ ἔθνη ἑξῆς λέγει· ι ’Υψωθήσομαι ἐν τοῖς ἔθνεσιν, ὑψωθήσομαι ἐν τῇ γῇ. ι Οἱ ἐπιγεγραμμένοι ι είς στηλογραφίανλι λόγους. περιέχουσι μετριότητος καὶ ταπεινοφροσύνης. Διόπερ ὁ μὲν Ἀκύλας, ἀντὶ τοῦ,στηλογγ>αφίαν, ι ταπεινοῦ τελείου ι ήρμήνευσεν · ὁ δέ Σύμμαχος, ι ταπεινόφρονος και ἀμώμου. ι Εἴτε γὰρ ὁ Δαυῒδ βασιλεὺς ὢν καί ἄρχων παντὸς Ἰσραὴλ, μέτρια καὶ ταπεινὰ φρονῶν τοιαύτας προήκατο φωνὰς, εἴτε καὶ ὁ Χριστὸς τοῦ Θεοῦ τοιαῦτα ἐθέσπιζε ταπεινοφρονῶνν ώσπεροῦν διδάσκει διὰ τοῦʼ ι Μάθετε ἀπʼ ἐμοῦ,,ὅτι πρᾶός είμι καὶ ταπεινὸς τῇ καρδίαι ι στήλης ἄξιοι εἷεν ἂν οἱ λόγοι, καὶ τῆς εἰς τὸν σύμπαντα αἰῶνα μνήμης· ὅπερ διὰ τῆς ι στηλογραφίας ι παρίσταται. Νοήσεις δὲ τὸ εἰρημένον ἀπὸ τοῦ πεντηκοστοῦ πέμπτου, ὂς ἐπιγέγραπται( στηλογραφίας,› ἢ ι ταπεινοῦ τελείου, ι ἢ ι ταπεινόφρονος καὶ ἀμώμου, › ἐν ᾧ εῐρηται· ι Ἐλέησόν με, ὁ Θεὸς, ὅτι κατεπάτησέ με ἄν· θρωπος ὃλην τὴν ἡμέραν, ι καὶ τὰ ἐξῆς. Καὶ ὁ πεντηκοστὸς ἕκτος, τὴν ἴσην έχων ἐπιγραφὴν, πάλιν τῶν καταπατούντων αὑτὸν μέμνηται λέγων· ι Ἔδωκεν είς ὄνειδος τοὺς καταπατοῦντας μεʼ ι καὶ τοὺς λοιποὺς δὲ τῶν οὕτως ἐπιγεγραμμένων διελθὼν, τῆς ἴσης ἐχομένους εὑρήσεις διανοίας. Οἱ ἐπιγεγραμμένοι ι εἰς ἀνάμνησιν τοῦ Δαυῒδ ι ὑπομιμνήσκειν αὐτὸν ἐοίκασιν ἐπὶ τῆς τοῦ Οὐρίου ἁμαρτίας.0·δέ τριακοστὸς ἕβδομος, οὕτως ἐπιγεγραμμένος, ἐπιλέγει ο ι Οὐκ ἐστιν -είρήνη ἐν τοῖς ὀστέοις μου ἀπὸ προσώπου τῶν ἁμαρτιῶν μου, ι καὶ τὰ ἐξῆς· καὶ διʼ ὅλου δέ τοῦ ψαλμοῦ τὴν ἐπὶ τῇ πραχθείσῃ ἁμαρτίᾳ κατάστασιν σημαίνει. Ὡσαύτως δέ καὶ ὁ ἐξηκοστὸς πέμπτος, ι είς ἀνάμνησιν ι ἐπιγεγραμμένος, ἱκετεύει τοῦ Θεοῦ τυχεῖν βοηθοῦ. Οἱ ἐπιγεγραμμένοι ιπροσευχὴ,ι,μήποτε οὐκ είσὶ ψαλμοὶ, οὐδὲ ᾠδαὶ, οὐδὲ ὕμνοι, ἀλλʼ αὐτὸ τοῦτο ψιλαὶ προσευχαὶ τῇ τῶν εὐξαμένων ἁρμόττουσαι διαθέσει, τῇ τε περὶ αὐτοὺς καταστάσει καὶ πᾶσι τοῖς ἐν ἴσῃ διαθέσει τοῖς εἰρημένοις τυγχάνουσιν. Οἱ ἐπιγεγραμμένοι ψαλμοὶ, ι Μὴ διαφθείρῃς, τοῦ Δαυῒδ,› ἐφεξῆς εἱσι τρεῖς· ὧν ὁ πεντηκοστὸς ἐκτος εἴρηται ἐν τῷ αὑτὸν ἀποδιδράσκειν ἀπὸ προσώπου Σαοὺλ είς τὸ σπήλαιον. Καὶ μήποτε ἐπειδήπερ, ἐν τῷ σπηλαίῳ κρυπταζομένου τοῦ Δαυῖδ, ἐπεισῆλθε Σαοὺλ ἀγνοῶν ε ἔνδον αὐτοῦ ὖντος, καὶ τῶν ἑταίρων τοῦ Δαυῒδ βουλομένων ἀνελεῖν αύτὸν, εἶπεν ὁ Δαυῒδ πρὸς τὸν ’Δὸισὰθ, ι Μὴ διαφθείρῃς ι αὐτόνʼ δῆλον δʼ ὅτι τὸν Σαούλ· τούτου χάριν ὡς ἀποδεξαμένου τοῦ Θεοῦ τὴν φωνὴν, ’ἀκρότητα ἀνεξικακίας περιέχουσαν, ἐν μνήμῃ τῶν οὕτως ἐπιγεγραμμένων ψαλμῶν παρελήφθη. Ὁ δὲ πεντηκοστὸς ὄγδοος περιέχων τὸ, ι Μὴ διαφθείρῃς, ὁπότε ἀπέστειλε Σαοὺλ, καὶ ἐφύλαξε τὸν οἷκον αὐτοῦ τοῦ θανατῶσαι αὑτὸν, › ἐοικε πρόσταγμα περιέχειν τοῦ Θεοῦ τοῦ μὴ συγχωροῦντος τοῖς ἀπεσταλμένοις ὑπὲρ τοῦ διαφθεῖραι τὸν Δαυῖδ ὑπὸ τοῦ Σαούλ. Τάχα δʼ ἂν τὴν αὐτὴν ἔχει διάνοιαν καὶ ὁ ἐβδομηκοστὸς τέταρτος

pemptos paraplēsiōs peri tōn kryphiōn eirēmenos ton aoraton kai noēton polemon paristēsi legōn ; i Etarachthēsan ethnē, eklinan basileiai, i kai ta hexēs. Eita ōs palai katapatountas tōn ethnōn archontas kathelōn, hyphʼ heauton te pepoiēmenos ta ethnē hexēs legei; i ’Ypsōthēsomai en tois ethnesin, hypsōthēsomai en tę̄ gę̄. i Hoi epigegrammenoi i eis stēlographianli logous. periechousi metriotētos kai tapeinophrosynēs. Dioper ho men Akylas, anti tou,stēlong>aphian, i tapeinou teleiou i ērmēneusen ; ho de Symmachos, i tapeinophronos kai amōmou. i Eite gar ho Dauïd basileus ōn kai archōn pantos Israēl, metria kai tapeina phronōn toiautas proēkato phōnas, eite kai ho Christos tou Theou toiauta ethespize tapeinophronōnn ōsperoun didaskei dia touʼ i Mathete apʼ emou,,hoti praos eimi kai tapeinos tę̄ kardiai i stēlēs axioi heien an hoi logoi, kai tēs eis ton sympanta aiōna mnēmēs; hoper dia tēs i stēlographias i paristatai. Noēseis de to eirēmenon apo tou pentēkostou pemptou, os epigegraptai( stēlographias,› ē i tapeinou teleiou, i ē i tapeinophronos kai amōmou, › en hǭ eirētai; i Eleēson me, ho Theos, hoti katepatēse me an; thrōpos holēn tēn hēmeran, i kai ta exēs. Kai ho pentēkostos hektos, tēn isēn echōn epigraphēn, palin tōn katapatountōn hauton memnētai legōn; i Edōken eis oneidos tous katapatountas meʼ i kai tous loipous de tōn houtōs epigegrammenōn dielthōn, tēs isēs echomenous heurēseis dianoias. Hoi epigegrammenoi i eis anamnēsin tou Dauïd i hypomimnēskein auton eoikasin epi tēs tou Ouriou hamartias.0;de triakostos hebdomos, houtōs epigegrammenos, epilegei o i Ouk estin -eirēnē en tois osteois mou apo prosōpou tōn hamartiōn mou, i kai ta exēs; kai diʼ holou de tou psalmou tēn epi tę̄ prachtheisę̄ hamartią katastasin sēmainei. Hōsautōs de kai ho exēkostos pemptos, i eis anamnēsin i epigegrammenos, hiketeuei tou Theou tychein boēthou. Hoi epigegrammenoi iproseuchē,i,mēpote ouk eisi psalmoi, oude ǭdai, oude hymnoi, allʼ auto touto psilai proseuchai tę̄ tōn euxamenōn harmottousai diathesei, tę̄ te peri autous katastasei kai pasi tois en isę̄ diathesei tois eirēmenois tynchanousin. Hoi epigegrammenoi psalmoi, i Mē diaphtheirę̄s, tou Dauïd,› ephexēs heisi treis; hōn ho pentēkostos ektos eirētai en tǭ hauton apodidraskein apo prosōpou Saoul eis to spēlaion. Kai mēpote epeidēper, en tǭ spēlaiǭ kryptazomenou tou Dauid, epeisēlthe Saoul agnoōn e endon autou yntos, kai tōn hetairōn tou Dauïd boulomenōn anelein auton, eipen ho Dauïd pros ton ’Doisath, i Mē diaphtheirę̄s i autonʼ dēlon dʼ hoti ton Saoul; toutou charin hōs apodexamenou tou Theou tēn phōnēn, ’akrotēta anexikakias periechousan, en mnēmę̄ tōn houtōs epigegrammenōn psalmōn parelēphthē. Ho de pentēkostos ogdoos periechōn to, i Mē diaphtheirę̄s, hopote apesteile Saoul, kai ephylaxe ton hoikon autou tou thanatōsai hauton, › eoike prostagma periechein tou Theou tou mē synchōrountos tois apestalmenois hyper tou diaphtheirai ton Dauid hypo tou Saoul. Tacha dʼ an tēn autēn echei dianoian kai ho ebdomēkostos tetartos

fifth, spoken similarly “concerning the hidden things,” presents the invisible and intelligible war, saying: “Nations were troubled, kingdoms bent,” and so on. Then, as having brought down the rulers of the nations who of old trampled them, and having made the nations subject to himself, it next says: “I will be exalted among the nations, I will be exalted in the earth.”

The psalms entitled “For a pillar inscription” contain words of moderation and humility. Hence Aquila, in place of “pillar inscription,” translated “of the humble, perfect one,” and Symmachus “of the humble-minded and blameless one.” For whether David, being king and ruler of all Israel, uttered such words with a modest and humble mind, or the Christ of God, being humble-minded, prophesied such things — as indeed he teaches by: “Learn from me, for I am gentle and humble in heart” — the words would be worthy of a pillar and of remembrance for all time, which is what “pillar inscription” presents. You will understand what is said from the fifty-fifth, which is entitled “of a pillar inscription,” or “of the humble, perfect one,” or “of the humble-minded and blameless one,” in which it is said: “Have mercy on me, O God, for a man has trampled me all the day long,” and so on. And the fifty-sixth, which has the same title, again mentions those who trample him, saying: “He gave over to reproach those who trample me.” And going through the rest of those so entitled, you will find them holding to the same meaning.

The psalms entitled “For a remembrance of David” seem to remind him of the sin concerning Uriah. The thirty-seventh, so entitled, says: “There is no peace in my bones because of my sins,” and so on; and through the whole psalm it signifies his condition after the sin he had committed. Likewise the sixty-fifth, entitled “for remembrance,” entreats to obtain God as helper.

The psalms entitled “A prayer” are perhaps not psalms, nor odes, nor hymns, but simply plain prayers, fitting the disposition of those who prayed and their circumstances, and fitting all who are in a disposition like the words spoken.

The psalms entitled “Do not destroy, of David” are three in succession. Of these the fifty-sixth was spoken when he fled from Saul into the cave. And perhaps, since, while David was hiding in the cave, Saul came in unaware that he was inside, and David’s companions wished to kill him, David said to Abishai, “Do not destroy” him — Saul, clearly — for this reason, since God accepted the utterance, which contained the height of forbearance, it was taken up into the memory of the psalms so entitled. The fifty-eighth, which contains “Do not destroy, when Saul sent and watched his house to kill him,” seems to contain a command of God, who did not permit those sent by Saul to destroy David. Perhaps the seventy-fourth too has the same meaning,

Ps 46:6 (45:7 LXX) (quotation, high confidence) · Ps 46:10 (45:11 LXX) (quotation, high confidence) · Matt 11:29 (quotation, high confidence) · Ps 56:1 (55:2 LXX) (quotation, high confidence) · Ps 57:3 (56:4 LXX) (quotation, high confidence) · Ps 38:3 (37:4 LXX) (quotation, high confidence) · Ps 70:1 (69:1 LXX) (allusion, medium confidence) · Ps 57:1 (56:1 LXX) (allusion, high confidence) · 1 Sam 24:3 (allusion, high confidence) · 1 Sam 26:9 (quotation, high confidence) · Ps 59:1 (58:1 LXX) (quotation, high confidence)

Notes and citation

Summary: The titles “for a pillar inscription” (humility, Psalms 55–56 LXX), “for a remembrance” (David’s sin), “a prayer,” and “do not destroy” (David’s forbearance toward Saul).

“Sixty-fifth”: the title “for a remembrance” belongs to LXX Ps 69 (Ps 70), so the numeral may be a slip in the tradition; it is translated as printed.
David’s words to Abishai, “Do not destroy him,” come from the episode at 1 Sam 26:9 (1 Kgdms 26:9), which Origen joins to the cave episode of 1 Sam 24.

Notes on the original text

Digital text corrected (OCR slip in the scan text (Latin-letter or digit misreading)): xui. → καὶ; 6 μὲν → ὁ μὲν; 6 δέ → ὁ δέ; 6 Χριστὸς → ὁ Χριστὸς; oi λόγοι, → οἱ λόγοι,; Καὶ 6 πεντηκοστὸς → Καὶ ὁ πεντηκοστὸς; Ol ἐπιγεγραμμένοι → Οἱ ἐπιγεγραμμένοι; €660- η μος → ἕβδομος; 6 ἐξηκοστὸς → ὁ ἐξηκοστὸς; ὧν 6 πεντηκοστὸς → ὧν ὁ πεντηκοστὸς; 6 Aau‘t6 → ὁ Δαυῒδ; 6 ἐβδομηκοστὸς → ὁ ἐβδομηκοστὸς.

Cite (SBL): Origen, Sel. Ps. 1065 (PG 12:1065a–1065d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1065). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-selecta-psalmos-1065) · Report an error

Chapter 1067

1067PG 12:1068a–1068d

τρν-ὄμοιον τρόπον τῷ Ἀσάερι ἐπιγεγραμμένος. Ὁ ἐπιγεγραμμένος, «τοῦ Σαββἀτοῦ,.ἐνενηκοστὸς πρῶτος προτροπὴν ἔχει σπουδαίως ἀπαντᾷν εἰς τὰς συνάξεις τῆς μελέτης τῶν θείων μαθημάτων, καὶ μετὰ ταῦτα δοξολογίαν. Λέγει δʼ οὖν· ι Τοῦ ἀναγγέλλειν τὸ πρωῒ τὸ ἔλεός σου. καὶ τὴν ἀλήθειάν σου κατά νύκτα. ι Καὶ πάλιν· ο Πεφυτευμένοι ἐν τῷ οἴκῳ Κυρίου, ὲν ταῖς αὐλαῖς τοῦ Θεοῦ ἡμῶν ὲξανθήσουσινά Ὀ ὲνενηκοστὸς ἔννατος ἐπιγεγραμμένος ι είς ἐξομολόγησιν ι διδάσκει φάσκωνʼ ε Αὐτὸς ἐποίησεν ἡμᾶς καὶ οὐχ ἡμεῖς· ι τὴν δύναμιν τῆς ἐξομολογήσεως παριστᾷ, ὅτι μηδὲν ἡμεῖς ἀφʼ ἑαυτῶν κεκτήμεθα, ἀλλʼ ὅ τι ποτέ ἐστι περὶ ἡμᾶς ἀγαθὸν, τοῦτο αὐτὸς ἐποίησεν. Ὁ τριακοστὸς τρίτος ψαλμὺς ἐπιγεγραμμένος, ι τῷ Δαυῒδ, ὁπότε ἠλλοίωσε τὸ πρόσωπον αὑτοῦ ἐναντίον Ἀβιμέλεχ, ι ἔοικε τὸν ἐν τῇ πρώτῃ τῶν Βασιλειῶν Ἀχιμέλεχ ὠνομασμένον Ἀβιμέλεχ ἀποκαλεῖνο τῶν στοιχείων παρʼ Ἑβραίοις, λέγω δὲ τοῦ χάφ καὶτοῦ βὴθ, πολλὴν ὁμοιότητα σωζόντων, ὡς κατά μηδὲν ἀλλήλων διαλλάττειν, ἢ βραχείᾳ κε·ραίᾳ μόνῃ. Ἔχει δʼ οὖν ἡ ἱστορία οὔτως · ι Καὶ ἔρχεται Δαιΐίδ εἰς Νομμᾶν πρὸς Ἀχιμέλεχ τὸν ἱερέα, καὶ ἐξέστη Ἀχιμέλεχ τῇ ἀπαντήσει αὐτοῦ, καὶ εἶπεν αὐτῷʼ Τί ὅτι σὺ μόνος, καὶ οὐδεὶς μετὰ σοῦ; Καὶ · εἶπεν αὐτῷ Δαυῖδ· ’0 βασιλεὺς ἐντέταλται μοι σήμερον ῥῆμα, καὶ εἶπέ μοι· Μὴ γνώτω μηδεὶς τὸ ῥῆμα περὶ οὗ ἐγὼ ἀποστέλλω σε, καὶ περὶ οὗ ἐγὼ ἐντέταλμαί σοι. Καὶ τοῖς παιδαρίοις μεμαρτύρημαι ὲν τῷ τόπῳ τῷ λεγομένῳ Θεοῦ πίστις, Ἁλμωνί. Καὶ νῦν εί εἰσὶν ὑπὸ τὴν χεῖρά σου πέντε ἄρτοι, δὺς είς χεῖρά μου τὺ εὑρεθέν. Καὶ ἀπεκρίθη ὁ ἀρχιερεὺς, καὶ εἶπεν· υῦκ εἰσιν ἄρτοι βέβηλοι ὑπὸ τὴν χεῖρὰΔ μου, ἀλλʼ ἢ ἄρτοι ἅγιον ἐξ ἐστὶ τὰ παιδάρια πεφυλαγμένα ἀπὸ γυναικὸς, καὶ φάγεται. Καὶ ἀπεκρίθη Δαυῖδ τῷ ἀρχιερεῖ, καὶ εἶπεν αὐτῷ· ’Λλλά ἀπὸ γυναικὸς ἁπεσχήμεθα χθὲς καὶ τρίτην ἡμέραν. Ἑν τῷ ἐξελθεῖν με εἰς ὁδὸν, γέγονε πάντα παιδάρια ἡγνισμένα. Καὶ αὐτὴ ἡ ὁδὸς βέβηλος, διότι σήμερον ἁγιασθήσεται διὰ τὰ σκεύη. Καὶ ἔδωκεν αὐτῷ ’Λχιμέλεχ ό ἱερεὺς τοὺς ἄρτους τῆς προθέσεως, ὅτι οὐκ ἦν ἄρτος ἐκεῖ, ἀλλʼ ἢ οἱ ἄρτοι τοῦ προσώπου οἱ ἀφῃρημένοι ἐκ προσώπου Κυρίου τοῦ παρατεθῆναι ἄρτον θερμὸν, ᾗ ἡμέρα ἔλαβεν αὐτούς. ι Ταῦτα μὲν ἡ ἱστορία· ἀντὶ ἱὲ τοῦ, ι ἐν τῷ τόπῳ τῷ λεγομένῳ Θεοῦ πίστις Ἀλμωνὶ, ι Ἀκῦλας φησίʼ ‹ Πρδς τὸν τόπον τόνδε τινὰ τοῦδέ τινος ι ἢ ‹ τόνδε τινὰ ἀδέσποτονο ι ό ἱὲ Σύμμαχος· ἰ Εἰς τὸν δεῖνα τόπον. ι Ἔοικεν οὖν ι τοῦ ψαλμοῦ προγραφὴ τὴν ἀλλοίωσιν τοῦ λόγου Δαυῒδ τὴν πρὸς τὸν ἱερέα σημαίνειν διὰ τοῦ φάναι· Ὁπότε ὴλλοίωσε τὸ πρόσωπον αὐτοῦ ἐναντίον Ἀσιιέλεχ· ι ἢ τὴν ἀλλοίωσιν τοῦ προσώπουο διὸ κατὰ ὸν Σύμμαχον εἴρηται· ι Ὁπότε μετεμόρφωσε τὸ πρόσωπον αὐτοῦ ἐναντίον ’Λειμέλεχο ι ὁδὲ Ἀκύλας· ι Ὅτε ὴλλοίωσε τὸ γεῦμα αὐτοῦ. ι Διὸ καὶ προῖὼν ὲν τῷ ψαλμῷ τὴν ἱερὰν,,ὡς ἔοικε, τροφὴν αἰνιττόμενός φησι· ι Γεύσασθε, καὶ ἴδετε ὅτι χρηστὸς ὁ Κύριος. ι Μήποτε οὖν αὐτοῦ γεύσασθαι τοῦ Χριστοῦ παρʼ

trn-omoion tropon tǭ Asaeri epigegrammenos. Ho epigegrammenos, «tou Sabbatou,.enenēkostos prōtos protropēn echei spoudaiōs apantąn eis tas synaxeis tēs meletēs tōn theiōn mathēmatōn, kai meta tauta doxologian. Legei dʼ oun; i Tou anangellein to prōï to eleos sou. kai tēn alētheian sou kata nykta. i Kai palin; o Pephyteumenoi en tǭ oikǭ Kyriou, en tais aulais tou Theou hēmōn exanthēsousina O enenēkostos ennatos epigegrammenos i eis exomologēsin i didaskei phaskōnʼ e Autos epoiēsen hēmas kai ouch hēmeis; i tēn dynamin tēs exomologēseōs paristą, hoti mēden hēmeis aphʼ heautōn kektēmetha, allʼ ho ti pote esti peri hēmas agathon, touto autos epoiēsen. Ho triakostos tritos psalmys epigegrammenos, i tǭ Dauïd, hopote ēlloiōse to prosōpon hautou enantion Abimelech, i eoike ton en tę̄ prōtę̄ tōn Basileiōn Achimelech ōnomasmenon Abimelech apokaleino tōn stoicheiōn parʼ Hebraiois, legō de tou chaph kaitou bēth, pollēn homoiotēta sōzontōn, hōs kata mēden allēlōn diallattein, ē bracheią ke;raią monę̄. Echei dʼ oun hē historia outōs ; i Kai erchetai Daiïid eis Nomman pros Achimelech ton hierea, kai exestē Achimelech tę̄ apantēsei autou, kai eipen autǭʼ Ti hoti sy monos, kai oudeis meta sou? Kai ; eipen autǭ Dauid; ’0 basileus entetaltai moi sēmeron rhēma, kai eipe moi; Mē gnōtō mēdeis to rhēma peri hou egō apostellō se, kai peri hou egō entetalmai soi. Kai tois paidariois memartyrēmai en tǭ topǭ tǭ legomenǭ Theou pistis, Halmōni. Kai nyn ei eisin hypo tēn cheira sou pente artoi, dys eis cheira mou ty heurethen. Kai apekrithē ho archiereus, kai eipen; yyk eisin artoi bebēloi hypo tēn cheiraD mou, allʼ ē artoi hagion ex esti ta paidaria pephylagmena apo gynaikos, kai phagetai. Kai apekrithē Dauid tǭ archierei, kai eipen autǭ; ’Llla apo gynaikos hapeschēmetha chthes kai tritēn hēmeran. Hen tǭ exelthein me eis hodon, gegone panta paidaria hēgnismena. Kai autē hē hodos bebēlos, dioti sēmeron hagiasthēsetai dia ta skeuē. Kai edōken autǭ ’Lchimelech o hiereus tous artous tēs protheseōs, hoti ouk ēn artos ekei, allʼ ē hoi artoi tou prosōpou hoi aphę̄rēmenoi ek prosōpou Kyriou tou paratethēnai arton thermon, hę̄ hēmera elaben autous. i Tauta men hē historia; anti hie tou, i en tǭ topǭ tǭ legomenǭ Theou pistis Almōni, i Akylas phēsiʼ ‹ Prds ton topon tonde tina toude tinos i ē ‹ tonde tina adespotono i o hie Symmachos; i Eis ton deina topon. i Eoiken oun i tou psalmou prographē tēn alloiōsin tou logou Dauïd tēn pros ton hierea sēmainein dia tou phanai; Hopote ēlloiōse to prosōpon autou enantion Asiielech; i ē tēn alloiōsin tou prosōpouo dio kata on Symmachon eirētai; i Hopote metemorphōse to prosōpon autou enantion ’Leimelecho i hode Akylas; i Hote ēlloiōse to geuma autou. i Dio kai proiōn en tǭ psalmǭ tēn hieran,,hōs eoike, trophēn ainittomenos phēsi; i Geusasthe, kai idete hoti chrēstos ho Kyrios. i Mēpote oun autou geusasthai tou Christou parʼ

entitled in the same way, “to Asaph.” The ninety-first, entitled “of the Sabbath,” contains an exhortation to come eagerly to the assemblies for the study of the divine teachings, and after that a doxology. It says: “To declare your mercy in the morning, and your truth by night”; and again: “Planted in the house of the Lord, they will blossom in the courts of our God.” The ninety-ninth, entitled “for thanksgiving,” teaches by saying: “He made us, and not we ourselves”; it presents the force of thanksgiving, that we have acquired nothing of ourselves, but whatever good there is in us, he made it.

The thirty-third psalm, entitled “Of David, when he changed his face before Abimelech,” seems to call “Abimelech” the one named Ahimelech in the first book of Kingdoms, since the Hebrew letters — I mean kaph and beth — keep much likeness, so as to differ from one another in nothing but a small stroke. The history goes thus: “And David comes to Nob, to Ahimelech the priest; and Ahimelech was astonished at meeting him, and said to him: Why are you alone, and no one with you? And David said to him: The king has given me an order today, and said to me: Let no one know the matter about which I am sending you and about which I have commanded you. And I have charged the young men at the place called ‘Faith of God,’ … Almoni. And now, if there are five loaves under your hand, give what is found into my hand. And the high priest answered and said: There are no common loaves under my hand, but only holy bread; if the young men have been kept from woman, they shall eat. And David answered the high priest and said to him: Indeed, we have kept away from woman yesterday and the day before. When I set out on the road, all the young men had become purified. And this road is itself common, which is why today it will be made holy because of the vessels. And Ahimelech the priest gave him the loaves of the presentation, for there was no bread there except the loaves of the presence that had been removed from before the Lord, so that warm bread might be set out on the day he took them.” So much for the history. In place of “at the place called ‘Faith of God,’ … Almoni,” Aquila says: “to such-and-such a place of so-and-so,” or “to such-and-such an ownerless place”; and Symmachus: “to a certain place.” The superscription of the psalm, then, seems to signify the change in David’s speech toward the priest, by saying: “when he changed his face before Abimelech”; or else the change of his face. Hence according to Symmachus it is said: “when he transformed his face before Abimelech”; and Aquila: “when he changed his taste.” Hence too, going on in the psalm and hinting, it seems, at the sacred food, he says: “Taste and see that the Lord is good.” Perhaps, then, he hints that he tasted Christ himself from

Ps 92:2 (91:3 LXX) (quotation, high confidence) · Ps 92:13 (91:14 LXX) (quotation, high confidence) · Ps 100:3 (99:3 LXX) (quotation, high confidence) · Ps 34:1 (33:1 LXX) (quotation, high confidence) · 1 Sam 21:1 (quotation, high confidence) · 1 Sam 21:2 (quotation, high confidence) · 1 Sam 21:3 (quotation, high confidence) · 1 Sam 21:4 (quotation, high confidence) · 1 Sam 21:5 (quotation, high confidence) · 1 Sam 21:6 (quotation, high confidence) · Ps 34:8 (33:9 LXX) (quotation, high confidence)

Notes and citation

Summary: The Sabbath psalm and the thanksgiving psalm (91 and 99 LXX), and the title of Psalm 33 (LXX), which Origen links with David’s visit to Ahimelech at Nob and the holy bread.

Origen explains Abimelech/Ahimelech by the likeness of two Hebrew letters, which he names kaph and beth; the actual difference in the names is beth/heth. His remark is translated as written.
The quotation is 1 Kgdms 21:1–6 (1 Sam 21:1–6) in a Septuagint form. The garbled name before “Almoni” (LXX Phellani/Phelmoni) is removed as OCR debris and shown as “…”. Aquila’s and Symmachus’s renderings take the Hebrew pəlōnî ʾalmōnî as “so-and-so.” The sentence runs on into the next column (PG 12:1069).

Notes on the original text

Digital text corrected (OCR slip in the scan text (Latin-letter or digit misreading)): ¢ τῷ → τῷ; '0 ἐπιγεγραμμένος, → Ὁ ἐπιγεγραμμένος,; ‘sv'eνηκοστδς → ἐνενηκοστὸς; '0 τριακοστὸς → Ὁ τριακοστὸς; summa»; → ; Kal. → Καὶ; 45:1ιωνὶ → ; (paci; → φησίʼ; tau’iB → Δαυῒδ; K6ριος → Κύριος.

Cite (SBL): Origen, Sel. Ps. 1067 (PG 12:1068a–1068d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1067). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-selecta-psalmos-1067) · Report an error

Chapter 1069

1069PG 12:1069a–1069d

,κινῶν τὸ σῶμα αὑτοῦ διὰ τούτων ᾐνίττετο, καὶ τοῦ νόμου ἦν σύμβολον· τοῦ τῆς εὐχαριστίας Χριστοῦ σώματος τοὺς τῆς προθέσεως ἄρτους παρειληφότος. ,Εστι καὶ ἑτέρα ἀλλοίωσις τοῦ Δαυῖδ, καθʼ ἣν ἦλα λοίωσε τὸ πρόσωπον αὐτοῦ πρὸς Ἀγχοῦς βασιλέα Γὲο τὸν ἀλλόφυλον, μανίαν ὑποκρινόμενος · ἀλλʼ οὐκ ἔοικεν ὁ ψαλμὸς ταύτην ἐπὶ τοῦ παρόντος προσαλλοίωσιν σημαίνειν. Οἱ δὲ μηδʼ ἔτερα ἐπιγεγραμμένοι τῶν ψαλμῶν, λέγωδὲ, μήτε ᾠδὴ, μήτε ὕμνος, μήτε ψαλμὸς, μήτε μελῴδημα, μήτε αἴνεσις, μήτε προσευχὴ, μήτε τι τῶν τοιούτων, ὠφελίμους τινὰς ἐοίκασι διδασκαλίας περιέχειν, καὶ λόγους παραινετικοὺς καὶ προτρεπτικοὺς εἰς εὐσεβείας ἀνάληψιν ο οἷός ἐστιν ὁ δέκατος, ὲν ᾧ εἴρηται· ι Ἐπὶ τῷ Κυρίῳ πέποιθα, πῶς ἐρεῖτε τῇ ψυχῇ μου, ι καὶ τὰ ἑξῆς καὶὸ δέκα· τος τρίτος καθʼ ὃμοια λέγων ’ ι Εἶπεν ἄφρων ἐν καρδίᾳ αὑτοῦ. ι Καὶ οἱ λοιποὶ δὲ παραπλησίως λόγους τινὰς διδασκαλικοὺς καὶ πλήρεις ὠφελείας ἐπάγονται ού μὴν ἐν ψαλμοῖς καὶ ὕμνοις ἦ ἐν ᾠδαῖς κατελέγησαν, τῷ μὴ σώζειν τὸν ὅμοιον τοῖς εἰρημένοις τρόπονʼ εἰ μὴ ἄρα ἐγράφησαν καὶ αὐτοὶ ὥστε λεχθῆναι ’διὰ ψαλτηρίου ἢ διʼ ᾠδῆς, ἦ ὣς τις τῶν εἰρημένων οὐ συνέβη δὲ καὶ λεχθῆναι αὐτοὺς, ὥστε ἔχειν ὁμοίαν μὲν ἐν τοῖς ψαλμοῖς καὶ ταῖς ᾠδαῖς, καὶ ταῖς προσευχαῖς δύναμιν, μὴ ἐπιγεγράφθαι δὲ διὰ τὸ μὴ λεχθῆναι αὑτήν. Ἦ μήποτέ τινες μὲν διὰ τὴν προτέραν αἰτίαν, τινὲς δὲ τῆς δευτέρας ’ἐνεκεν οὐκ ἠξιὼθησαν προγραφῆς. Ὀ μὲν γὰρ πεντηκοστὸς πρῶτος, οὐδέτερα ὣν τῶν εἰρημένων, τὰ πε ρ“ι τοῦ Δωὴκ ἀπαγγέλλει λέγων · ι Τί ὲγκαυχᾷ ἐν κακίᾳ, ὁ δυνατὸς, ι ἅπερ διᾶ τὸ ’σκυθρωπὸν οὐκ ἂν λεχθείη θεῷ τρόπῳ τῶν ψαλμῶν, ἢ τῶν ᾠδῶν· ὼς οὐδὲ ὁ πεντηκοστὸς δεύτερος καὶ οὗτος λυπηρὰ περιέχων. Ὀ δὲ πεντηκοστὸς τέταρτος οὗ ἢ ἀρχή ο ι Ἐνώτισαι, ὁ Θεὸς, τὴν προσευχήν μου, ι τρόπον περιέχει προσευχῆςʼ καὶ ὀ εἰκοστὸς ἕκτοςο ι Κύριος φωτισμός μου καὶ σωτήρ μου, ι οὐδὲν διενήνοχε τῆς εὐχῆς· ὅμως δʼ οὖν οὑκ ἠξιώθησαν προγραφῆς. Διὰ δὲ τὴν δευτέραν, ὡς εἰκὸς,αίτίαν, τοῦ ὲβδομηκοστοῦ πρῶ·του ψαλμοῦ ἐπὶ τέλει τῆς προφητείας περιέχοντος, ι Ἑξέλιπον οἱ ’ύμνοι Δαυῖδ, υ·ἱοῦ Ἰεσσαί· ι ἐπειδὴ δέ τινες ὑπέλαβον τέλος τῶν τοῦ Δαυῒδ ὕμνων τὸ λόγιον σημαίνειν, σημειώσῃ, ὅτι οὐ τοῦτο δηλοῖ ἡ τοῦ Ἐβραίου διάνοια. Ὁ γοῦν Ἀκύλας, ἀντὶ τοῦ · Ἐ ξέλιπον οὶ ὕμνοι Δαυῒδ, ι Ἐτελέσθησαν προσευχαὶ Δαυῖδ, ο ἐκδέδωκεν· ὁ δὲ Σύμμαχος · ι Ἐπετελέσθησαν προσευχαὶ Δαυῒδο ι καὶ ἡ πέμπτη ἔκδοσις, ι ’Λνεκεφαλαιώθησαν προσευχαὶ Δαυῒδ. ι Διʼ ὧν παρίσταται τοῖς ἐν τῷ ψαλμῷ περὶτοῦ Χριστοῦ προφητευομένοις συνῆφθαι τὰ εἰρημένα· ἐπιγέγραπται μὲν γὰρ ὁ ψαλμὸς ι εἰς Σαλομὼν, ι ἀναφέρεται δὲ τὰ ὲν αὐτῷ είς τε αὐτὸν Σολομῶν-τα, καὶ τὸν ἐκ σπέρματος αὐτοῦ γενησόμενον υἱὸν αὐτοῦ· διὸ εἴρηται· ι Ὀ Θεὸς, τὸ κρῖμα σου τῷ βασιλεῖ δὸς, καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως. ι Εἶτα ἑξῆς τούτοις ἐπιφέρονται λόγοι τινὲς προφητικοὶ περὶ τοῦ υἱοῦ βασιλέως, δηλαδὴ ὲκ σπέρματος Σολομῶντος γεννηθησομένου,

,kinōn to sōma hautou dia toutōn ę̄nitteto, kai tou nomou ēn symbolon; tou tēs eucharistias Christou sōmatos tous tēs protheseōs artous pareilēphotos. ,Esti kai hetera alloiōsis tou Dauid, kathʼ hēn ēla loiōse to prosōpon autou pros Anchous basilea Geo ton allophylon, manian hypokrinomenos ; allʼ ouk eoiken ho psalmos tautēn epi tou parontos prosalloiōsin sēmainein. Hoi de mēdʼ etera epigegrammenoi tōn psalmōn, legōde, mēte ǭdē, mēte hymnos, mēte psalmos, mēte melǭdēma, mēte ainesis, mēte proseuchē, mēte ti tōn toioutōn, ōphelimous tinas eoikasi didaskalias periechein, kai logous parainetikous kai protreptikous eis eusebeias analēpsin o hoios estin ho dekatos, en hǭ eirētai; i Epi tǭ Kyriǭ pepoitha, pōs ereite tę̄ psychę̄ mou, i kai ta hexēs kaio deka; tos tritos kathʼ homoia legōn ’ i Eipen aphrōn en kardią hautou. i Kai hoi loipoi de paraplēsiōs logous tinas didaskalikous kai plēreis ōpheleias epagontai ou mēn en psalmois kai hymnois ē en ǭdais katelegēsan, tǭ mē sōzein ton homoion tois eirēmenois troponʼ ei mē ara egraphēsan kai autoi hōste lechthēnai ’dia psaltēriou ē diʼ ǭdēs, ē hōs tis tōn eirēmenōn ou synebē de kai lechthēnai autous, hōste echein homoian men en tois psalmois kai tais ǭdais, kai tais proseuchais dynamin, mē epigegraphthai de dia to mē lechthēnai hautēn. Ē mēpote tines men dia tēn proteran aitian, tines de tēs deuteras ’eneken ouk ēxiōthēsan prographēs. O men gar pentēkostos prōtos, oudetera hōn tōn eirēmenōn, ta pe r“i tou Dōēk apangellei legōn ; i Ti enkauchą en kakią, ho dynatos, i haper dia to ’skythrōpon ouk an lechtheiē theǭ tropǭ tōn psalmōn, ē tōn ǭdōn; ōs oude ho pentēkostos deuteros kai houtos lypēra periechōn. O de pentēkostos tetartos hou ē archē o i Enōtisai, ho Theos, tēn proseuchēn mou, i tropon periechei proseuchēsʼ kai o eikostos hektoso i Kyrios phōtismos mou kai sōtēr mou, i ouden dienēnoche tēs euchēs; homōs dʼ oun houk ēxiōthēsan prographēs. Dia de tēn deuteran, hōs eikos,aitian, tou ebdomēkostou prō;tou psalmou epi telei tēs prophēteias periechontos, i Hexelipon hoi ’ymnoi Dauid, y;hiou Iessai; i epeidē de tines hypelabon telos tōn tou Dauïd hymnōn to logion sēmainein, sēmeiōsę̄, hoti ou touto dēloi hē tou Ebraiou dianoia. Ho goun Akylas, anti tou ; E xelipon oi hymnoi Dauïd, i Etelesthēsan proseuchai Dauid, o ekdedōken; ho de Symmachos ; i Epetelesthēsan proseuchai Dauïdo i kai hē pemptē ekdosis, i ’Lnekephalaiōthēsan proseuchai Dauïd. i Diʼ hōn paristatai tois en tǭ psalmǭ peritou Christou prophēteuomenois synēphthai ta eirēmena; epigegraptai men gar ho psalmos i eis Salomōn, i anapheretai de ta en autǭ eis te auton Solomōn-ta, kai ton ek spermatos autou genēsomenon huion autou; dio eirētai; i O Theos, to krima sou tǭ basilei dos, kai tēn dikaiosynēn sou tǭ huiǭ tou basileōs. i Eita hexēs toutois epipherontai logoi tines prophētikoi peri tou huiou basileōs, dēladē ek spermatos Solomōntos gennēthēsomenou,

… moving his body, he hinted at this through these words; and it was a symbol of the law, since the body of Christ in the Eucharist has taken the place of the loaves of the presentation. There is also another change of David, in which he changed his face before Achish, the foreign king of Gath, feigning madness; but the psalm does not seem to signify this change in the present case.

The psalms entitled with none of the other names — I mean neither ode, nor hymn, nor psalm, nor melody, nor praise, nor prayer, nor anything of the kind — seem to contain useful teachings, and words of exhortation and encouragement to take up piety. Such is the tenth, in which it is said: “In the Lord I have trusted; how will you say to my soul,” and so on; and the thirteenth, which speaks in the same way: “The fool said in his heart.” The rest likewise bring forward teaching words full of benefit; yet they were not listed among psalms and hymns or odes, because they do not keep the same manner as those named. Unless, indeed, they too were written to be spoken with the psaltery or as an ode, or as one of those named, but it did not happen that they were so spoken; so that they have the same force as the psalms, the odes, and the prayers, but are not so entitled because it was not spoken in that way. Or perhaps some were not deemed worthy of a superscription for the first reason, and some for the second. For the fifty-first, being none of the things named, reports the things concerning Doeg, saying: “Why do you boast in wickedness, O mighty one?” — words which, because of their gloom, would not be spoken in the manner of psalms or odes; as neither would the fifty-second, since it too contains sorrowful things. The fifty-fourth, whose beginning is: “Give ear, O God, to my prayer,” contains the manner of a prayer; and the twenty-sixth, “The Lord is my light and my savior,” differs in nothing from a prayer; and yet they were not deemed worthy of a superscription.

For the second reason, it seems, the seventy-first psalm contains at the end of the prophecy: “The hymns of David the son of Jesse have failed.” Since some have supposed that the saying signifies the end of David’s hymns, note that this is not what the sense of the Hebrew shows. Aquila, for one, in place of “The hymns of David have failed,” rendered “The prayers of David have been completed”; Symmachus, “The prayers of David have been accomplished”; and the fifth edition, “The prayers of David have been summed up.” By these it is shown that what is said is joined to the things prophesied in the psalm about Christ. For the psalm is entitled “For Solomon,” and its contents refer both to Solomon himself and to the son who was to be born of his seed. Therefore it is said: “O God, give your judgment to the king, and your righteousness to the king’s son.” Then next to these words are added certain prophetic words about the king’s son, that is, the one who was to be born of Solomon’s seed,

1 Sam 21:13 (allusion, high confidence) · Ps 11:1 (10:1 LXX) (quotation, high confidence) · Ps 14:1 (13:1 LXX) (quotation, high confidence) · Ps 52:1 (51:3 LXX) (quotation, high confidence) · Ps 55:1 (54:2 LXX) (quotation, high confidence) · Ps 27:1 (26:1 LXX) (quotation, high confidence) · Ps 72:20 (71:20 LXX) (quotation, high confidence) · Ps 72:1 (71:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Origen finishes the title of Psalm 33 (LXX), discusses psalms without musical titles, and explains “the hymns of David have failed” at the end of Psalm 71 (LXX) by the Greek versions.

The first words of the column continue a sentence broken at the column change; some words seem lost (“…”).
Achish king of Gath: 1 Sam 21:10–15. Doeg: 1 Sam 22:9–19, the occasion named in the title of LXX Ps 51 (Ps 52).
The “fifth edition” is the Quinta of Origen’s Hexapla.

Notes on the original text

Digital text corrected (OCR slip in the scan text (Latin-letter or digit misreading)): ἔοικεν 6 ψαλμὸς → ἔοικεν ὁ ψαλμὸς; 6 δέκατος, → ὁ δέκατος,; 6 δυνατὸς, → ὁ δυνατὸς,; 6 πεντηκοστὸς → ὁ πεντηκοστὸς; 6 Θεὸς, → ὁ Θεὸς,; 't) γοῦν → Ὁ γοῦν; 6 δὲ → ὁ δὲ; γὰρ 6 ψαλμὸς → γὰρ ὁ ψαλμὸς.

Topics: Eucharist

Cite (SBL): Origen, Sel. Ps. 1069 (PG 12:1069a–1069d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1069). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-selecta-psalmos-1069) · Report an error