Selected Scholia
on PSALMS §13-25
  

David, Med. illum MS.

Translation by Luke Dysinger, O.S.B.  (translation in public domain)
Greek text based on Migne (PG), Pitra (AS), and the collation of  M.-J. Rondeau: MS. Vat. Gr. 754.[1]

  

 

PSALM 13__

 

  

 

1 UNTO the end, a psalm for David. The fool hath said in his heart: There is no God, They are corrupt, and are become abominable in their ways: there is none that doth good, no not one.

 

 1.

1. Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· Οὐκ ἔστι Θεός.  Διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασι, κ. τ. ἑ.

 α´.  Εἰ ἐν τοῖς ἐπιτηδεύμασι διαφθείρονται, οὐχ ἡ φαύλη ἔννοια διαφθείρει τινὰ, ἀλλὰ τὸ ταύτης ἀποτέλεσμα ἡ κακία.

v.3.  . and the way of peace they have not known: there is no fear of God before their eyes

 2. “I am the way(Jn.14:6) says the Savior, and he is our peace.

3 Καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν, οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν.

 β´.Ἐγώ εἰμι ἡ ὁδὸς, φησὶν ὁ Σωτὴρ, καὶ αὐτός ἐστιν εἰρήνη ἡμῶν.

 3. Through the fear of the Lord all turn from vice.

 γ´. Τῷ γὰρ φόβῳ  Κυρίου ἐκκλίνει πᾶς ἀπὸ κακοῦ.

v.4  ... who eat up my people as though they eat bread.

 4.  In [the sense of] “evildoers draw near me to devour my flesh.”(Ps.26:2)

4 Οἱ κατεσθίοντες τὸν λαόν μου βρώσει ἄρτου.

 δ´. Ἐν τῷ ἐγγίζειν ἐπ' ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου.

6 For the Lord is in the just generation: you have confounded the counsel of the poor man, but the Lord is his hope.

Βουλὴν πτωχοῦ κατῃσχύνατε, ὅτι  Κύριος ἐλπὶς αὐτοῦ ἐστι.

 ε´. Δι' ἡμᾶς γὰρ ἐπτώχευσεν ὁ Κύριος, πλούσιος ὢν, ἵν' ἡμεῖς τῇ ἐκείνου πτωχείᾳ πλουτίσωμεν.

v.7 Who shall give out of Sion the salvation of Israel?

 6. ‘and the deliverer shall come for Sion's sake, and shall turn away ungodliness from Jacob.’ (Is 59:20)  If the savior comes from Zion, and if he also comes forth and bursts forth from the Father; then Zion is here a symbol of the Father.

7̔1̓. τίς δώσει ἐκ Σιὼν τὸ σωτήριον τοῦἸσραήλ;

 6. ̧ξει ἐκ Σιὼν ὁ ῥυόμενος, ἀποστρέψει ἀσεβείας ἀπὸἸακώβ.ς Εἰ δὲ ἐκ Σιὼν ἔρχεται ὁ Σωτὴρ, αὐτὸς δὲ ἐκ τοῦ Πατρὸς ἐξῆλθε καὶ ἧκεν, ἡ Σιὼν νῦν σύμβολόν ἐστι τοῦ Πατρός.῾[12.1205̓

  

 

PSALM 14__

 

  

 

v. 2. HE who walks blamelessly and works justice.

 2. insofar as he works justice, so he also [works] temperance and courage and love, and the remaining virtues.

2̔1̓πορευόμενος ἄμωμος, καὶ ἐργαζόμενος δικαιοσύνην

 2. ὥσπερ ἐργάζεται τις δικαιοσύνην, οὕτω και σωφροσύνην καὶ ἀνδρείαν καὶ ἀγάπην καὶ τὰς λοιπὰς ἀρετάς.῾[12.1208]

14:5.  His money he has not given in usury.

 4.  This is to be said to the usurers as a constraint for those in the “dwelling place on the holy mountain.” (Ps. 14: 1)

14·5̔1̓   τὸ ἀργύριον αὐτοῦ οὐκ ἔδωκεν τόκῳ

 4. Τοῦτο λεκτέον πρὸς τοὺς τοκιστὰς ὡς κωλυτικὸν τῆς ἐν ἁγίῳ ὄρει κατασκηνώσεως. [͂Πιτρα 14·5[1]]

  

 

PSALM 15__

 

  

 

v. 1-2  KEEP me, O Lord, for I have hoped in you.  I said to the Lord, “You are my Lord, for you have no need of my goodness.”

 1.  If goodness [contains] all virtues, and if knowledge requires the virtues, then knowledge requires goodness.  And {unless? perhaps? never?} goodness is said to be the mean

1-2 Φύλαξόν με, Κύριε, ὅτι ἐπὶ σοὶ ἤλπισα. Εἶπα τῷ Κυρίῳ· Κύριός μου εἶ σὺ, ὅτι τῶν ἀγαθῶν μου οὐ χρείαν ἔχεις, κ. τ. ἑ.

 α´. Εἰ ἀγαθὰ πᾶσαι ἀρεταὶ, χρῄζει δὲ ἡ γνῶσις τῶν ἀρετῶν, πάντων ἄρα χρῄζει τῶν ἀγαθῶν ἡ γνῶσις. Καὶ μήποτε ἀγαθὰ εἴρηται τὰ μέσα, ὧν ἡ δικαία χρῆσις ἡμᾶς ἀγαθοὺς καὶ οὐ τὸν Θεὸν ἐργάζεται. ̧ Εἰ ς γὰρ ̧ τὰ ἀγαθὰ,ς φησὶν Ἰὼβ, ̧δεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακὰ οὐχ ὑποίσομεν;ς Ἐνταῦθα γὰρ ἀγαθὰ τὰ ὑπάρχοντα ὠνόμασεν, ἅπερ παρὰ τὴν χρῆσιν τὴν καλὴν γίνεται ἀγαθά.

  

 

PSALM 16__

 

  

 

9 10 THEY have shut up their fat:

 4. The intelligilble fat is the coarseness which, on account of vices, descends upon the hegemonikon.

10̔1̓ τὸ στέαρ αὐτῶν συνέκλεισαν

 4. στέαρ ἐστὶ νοητὸν ἡ ἐκ τῆς κακίας τῷ ἡγεμονικῷ παχύτης ἐπισυμβαίνουσα. [ξφ ΠΓ 12.1221]

v. 13. deliver my soul from the ungodly;
     draw your sword because of the enemies of your hand.

 7. Just as Job says to the power of God’s hand striking him: Let your hand, it reads, not distress me; (cf. Job 9:34 & 33:7)  so it is with the enemies of the beneficent hand of God, which David calls the sword of God.
 And the holy angels are the beneficent hand of God, through which God providentially cares for the sensible world, which
[angels] are opposed by the demons who do not wish all men to be saved and come to knowledge of the truth. (1Tim 2:4)

132-3 ῥῦσαι τὴν ψυχήν μου ἀπὸ ἀσεβοῦς,
  ῥομφαίαν σου ἀπὸ ἐχθρῶν τῆς χειρός σου

 7. ὥσπερ τὴν πλήξασαν αὐτὸν δύναμιν ὁ Ἰὼβ χεῖρα λέγει Θεοῦ, ̧ χείρ γὰρ σου,ς φησὶν, ̧ μή με στροβείτω ς, οὕτω καὶ τοὺς ἐχθροὺς τῆς εὐεργετικῆς χειρὸς τοῦ Θεοῦ καλεῖ ὁ Δαυὶδ ῥομφαίαν Θεου·
 χεὶρ δὲ εὐεργετικὴ Θεου οἱ ἅγιοι ἄγγελοι εἰσι, δι' ὧν προνοεῖ τοῦ κόσμου τοῦ αἰσθητοῦ, οἷς ἀντίκεινται δαίμονες, οἱ μὴ βουλόμενοι
̧ πάντας ἄνθρώπους σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν ς. [ξφ ΠΓ 12.1221]

  

 

PSALM 18__

 

  

 

9 THE fear of the Lord is chaste, abiding from age to age

 5. Chastity is refraining from sins. Therefore fear is said to be chaste in the case of those who act chastely.  “For the fear of the Lord turns all away from vice.”  (Prov.15:27) Everlasting being [the fear in which they were begotten and acts on them??]

9.  Ὁ φόβος Κυρίου ἁγνὸς, διαμένων εἰς αἰῶνα αἰῶνος.

 ε´. Ἁγνεία ἐστὶν ἁμαρτημάτων ἀποχὴ. Διὸ καὶ ἁγνὸς εἴρηται ὁ φόβος, ὡς ἁγνοὺς ποιῶν· ̧ τῷ γὰρ φόβῳ Κυρίου ἐκκλίνει πᾶς ἀπὸ κακοῦ. ς Αἰώνιος δὲ ὢν ὁ φόβος, ἐν οἷς ἂν ἐγγένηται καὶ αὐτοὺς ποιεῖ.

Ps_22  

  

 

PSALM 22__

 

  

 

v. 5(1).  YOU have prepared before me a table in the presence of those who afflict me

 4. [At] first as a shepherd Christ shepherds the sheep; but now henceforth as a friend he calls [his] friends to the table.  “For I no longer call you servants,” says the savior, but rather friends,” (Jn. 15:4).  For the fear of God yields a servant; while the knowledge of mysteries [yields] a friend.

22·51  ἡτοίμασας ἐνώπιόν μου τράπεζαν ἐξ ἐναντίας τῶν θλιβόντων με

 4. πρότερον μὲν ὡς ποιμὴν ὁ Χριστὸς ποιμαίνει τὰ πρόβατα· νυνὶ δὲ λοιπὸν ὡς φίλος καλεῖ τοὺς φίλους ἐπὶ τὴν τράπεζαν. ̧ Οὐκέτι γὰρ ὑμᾶς καλῶ δούλους,ς φησὶν ὁ σωτήρ, ̧λλὰ φίλους.ς καὶ δοῦλον μὲν ποιεῖ φόβος θεοῦ, φίλον δὲ γνῶσις μυστηρίων. [ξφ ΠΓ 12.1261-1264]

  

 

PSALM 23__

 

  

 

6. THIS is the generation which is seeking Him
 seeking the face of the God of Jacob.

 3. If it is [the privelege] of angels to constantly behold the face of God () and [if] it is this very face that that men also seek to behold, {then} men also eagerly seek after the knowledge [which is] the angels’ {if} men are able to eat the bread of angels.()

6.  Αὕτη ἡ γενεὰ ζητούντων αὐτὸν,
 ζητούντων τὸ πρόσωπον τοῦ ΘεοῦἸακώβ.

 γ´. Εἰ ἀγγέλων ἐστὶ τὸ βλέπειν τὸ πρόσωπον τοῦ Θεοῦ διαπαντὸς, τοῦτο δὲ τὸ πρόσωπον καὶ οἱ ἄνθρωποι ζητοῦσιν ἰδεῖν, ἀγγέλων ἄρα καὶ οἱ ἄνθρωποι γνῶσιν ἐπιζητοῦσιν, εἴγε δυνατὸν ἄρτον ἀγγέλων φαγεῖν τὸν ἄνθρωπον.

7(2) Lift up your gates, O Princes,
 and be lifted up, O everlasting gates

 Lift up your gates, O Princes: gates mean the virtues

71-2.  ἀρατε πύλας οἱ ἄρχοντες ὑμῶν,
 καὶ ἐπάρθητε, πύλαι αἰώνιοι

 4. ἀρατε πύλας ὑμῶν οἱ ἄρχοντες· πύλας δὲ λέγει τὰς ἀρετάς· ̧νοίξατε γάρ μοι, ς φησὶ, ̧ πύλας δικαιοσύνης. ς  ὡς δὲ δικαιοσύνης ἀνοίγονται πύλαι, οὕτω καὶ σωφροσύνης καὶ ἀνδρείας καὶ ἀγάπης καὶ μακροθυμίας, δι' ὧν εἰσέρχεσθαι πέφυκε γνῶσις Θεοῦ.῾ξφ ΠΓ 12.1268̓

  

 

PSALM 24__

 

  

 

24.1. TO you, O Lord, have I lifted up my soul.

 1. In the circumstance of bearing witness these words are to be said.

24·1-3  Πρὸς σὲ, Κύριε, ἦρα τὴν ψυχήν μου.

 1. ἐν καιρῷ μαρτυρίου λεκτέον τούτους τοὺς λόγους [27.144]

4 [2] Your ways, Lord, make known to me and teach me your paths

 3. The one desiring to know the ways of the Lord must make himself gentle: for He will teach it says, the gentle His ways, [that is] those who are resting, who rest in their souls from the fight of anger and desire and  that which is subject to the passions.

4[2].  Τὰς ὁδούς σου, Κύριε, γνώρισόν μοι, καὶ τὰς τρίβους σου δίδαξόν με, κ. τ. ἑ.

 γ´. Ὁ θέλων γνῶναι τὰς ὁδοὺς τοῦ Κυρίου γενέσθω πραΰς· ̧ Διδάξει ς  γὰρ, φησὶ, ̧ πραεῖς ὁδοὺς αὐτοῦ, ς  τοὺς καταπαύσαντας τὴν ἐν τῇ ψυχῇ ἄπαυστον μάχην θυμοῦ καὶ ἐπιθυμίας καὶ τῶν τούτοις ὑποβεβλημένων παθῶν.

v. 5.  Lead me in your truth and teach me,
for you are God my savior.

 4. This saying is useful in prayer.

24·51-2  ὁδήγησόν με ἐπὶ τὴν ἀλήθειάν σου
καὶ δίδαξόν με, ὅτι σὺ εἶ ὁ θεὸς ὁ σωτήρ μου,

 4. χρήσιμον τοῦτο τὸ ῥητὸν ἐν προσευχῇ.

  

 

PSALM 25__

 

  

 

25.5 I HAVE hated the assembly of those who act wickedly; and with the impious I will not sit.

 3.  These [words] are to be said to those who view horse-racing and the theater; or again to those who cultivate familiarity with heresy.

25·5   ἐμίσησα ἐκκλησίαν πονηρευομένων καὶ μετὰ ἀσεβῶν οὐ μὴ καθίσω.

 4. λεκτέον ταῦτα πρὸς τοὺς θεωροῦντας ἱπποδρομία καὶ θέατρα· ἔτι δὲ καὶ πρὸς τοὺς γενομένους κοινωνοὺς τῶν αἱρέσεων. [cf Pitra 25·4]

25.6 I will go about your altar, O Lord.

 4. Our nous is the reasoning altar of God upon which are burned all irrational [tempting-] thoughts, leaping from the master’s herd into the fire that Our Lord cast upon the earth (Lk 12.49). But concerning the altar worthy of animation that [instead] works destruction, “leading to the fool to the corner” (Prov 7.7-8) – Solomon has instructed us. (cf. Sch.Prov.90).  It may be that “altar” means the contemplation of both corporeal and incorporeal [beings] by which is purified the nous or what it encompases or rather what it knows in describing all the marvels of God.  

6[2].  καὶ κυκλώσω τὸ θυσιαστήριόν σου, Κύριε

            4. λογικὸν θυσιαστήριον θεοῦ ὁ νοῦς ἡμῶν ἐστιν, ἐφ' οὗ καίομεν πάντα λογισμὸν ἄλογον ἀποσκιρτῶντα τῆς ἀγέλης τῆς τοῦ δεσπότου τῷ πυρὶ τῷ βληθέντι ὑπὸ τοῦ σωτῆρος ἡμῶν εἰς τὴν γῆν· περὶ δὲ τοῦτο τὸ θυσιαστήριον τὴν ἐμψύχωσιν κατεργαζομένη φθορᾶς δεκτικήν· ◌̧ τὴν γὰρ ἀφροσύνην παρὰ γωνίαν παρεδρεύειν ς ὁ Σολομών ἡμᾶς ἐδίδαξεν.  δύναται δὲ θυσιαστήριον λέγειν καὶ τὴν θεωρίαν σωμάτων καὶ ἀσωμάτων, ἐφ᾿ἧς καθαίρεται νοῦς ἢ ὁ κυκλώσας, τουτέστιν ἐγνωκὼς, διηγεῖται πάντα τὰ θαυμάσια τοῦ Θεοῦ. (cf PG 12.1273-1276)

25:9. Do not destroy my soul together with the impious

 7. These words are said as if the capable and the just are destroyed together [with] the impious.  Thus Abraham also says to God, ‘Would you destroy together the just with the impious, and shall it be for the just as for the impious?’ (Gen. 18:23) Now this saying is to be directed towards pious men or women living together with wicked [persons].

25.9̔1̓ μὴ συναπολέσῃς μετὰ ἀσεβῶν τὴν ψυχήν μου

 7. ὡς δυναμένου καὶ δικαίου συναπολέσθαι τοῖς ἀσεβέσι, ταῦτά φησι. καὶ ὁἈβραὰμ δὲ πρὸς τὸν Θεὸν, ̧ μὴ συναπολέσῃς, ς  φησὶ, ̧ δίκαιον μετὰ ἀσεβοῦς καὶ ἔσται ὁ δίκαιος ὡς ἀσεβής. ς  Χρηστέον δὲ τούτῳ τῷ ῥητῷ πρὸς εὐλαβεῖς ἄνδρας ἢ γυναῖκας, συζῶντας ἢ συζούσας κακοῖς.῟ΠΓ 12.1276̓

[1] Evagrius’ Scholia on Psalms are reconstructed according to the collation of M.-J. Rondeau, based on MS. Vaticanus Graecus 754 (10th cent., 395 ff., Psalmi et cantica cum catena, Karo-Lietzman Cat. pp. 39-41). A ‘key’ which facilitates extraction of over 95% of this collation from published sources is found in Rondeau’s article, ‘Le commentaire sur les Psaumes d’Évagre le Pontique, Orientalia Christiana Periodica, 26 (1960), pp. 307-348, Except where otherwise indicated, Greek text is from Rondeau’s unpublished collation.  In Rondeau's ket the following abbreviations are used:  R = De La Rue, editor of Selecta in Psalmos , PG 12.1054 ff. ;  P = Pitra, ed. Origenes in Psalmos pub. in Analecta Sacra v.2 p 444-483; v.3 p.1-364;  M = Athanasius, Expositiones in Psalmos.

 

 

 


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