The Nature of Divine Correction
And the Sabbaths—these Sabbaths are shadowy. Gapped... to have rest becoming the people of God. 'In remembrance concerning the Sabbath. Lord, do not reprove me in your anger' (Psalm 6:1). Thus the Sabbath was remembered, in which nothing is worshipped Gapped... is led there, he remembers the most beautiful thing there Gapped... they sing the psalm. He who sincerely repents Gapped... for so shall sincere repentance be shown; Gapped... it seems he does this hypocritically. It is necessary, therefore, to suppose such a repentance, so that its magnitude and its beauty may be seen.
2 Lord, do not reprove me in your anger, nor discipline me in your wrath (Psalm 6:1). Gapped... then he offers something on account of sin. This is therefore what he says: 'I will be anxious concerning my sin' (Psalm 40:17). Because I am a sinner, discipline me. Having taken remembrance concerning his own sin, he says these things. Gapped... he knows sin in one way but not in another; for in the one way he has experience of it, he knows it, but he does not understand it. If he had understood that it is harmful and both destructive and brings the greatest loss, he would not have understood it [meaning: he would not have been subject to it]. Therefore, he is able to know it and yet not understand it, he who is taking experience of it while being outside of it. The man according to Jesus was said not to have known sin nor to have done it (Hebrews 4:15). According to the other meaning of 'to know,' no one more than he knew it; for how had he come to have known it? 'Lord, do not reprove me in your anger, nor discipline me in your wrath' (Psalm 6:1). Gapped... to have the Gapped.
An outcome: often an anger and a plague that comes upon someone shows that person's sin. He endured much impiety, and was delivered to the Assyrians, and to the Babylonians into their hand; for it did not happen that the handing over of Israel occurred by chance, but because of sins previously committed; 'Jerusalem has sinned a sin' (Ps 51:5), and it became a reproach. He sinned much sin, and not simply he sinned, but also 'a sin': 'Jerusalem has sinned a sin'.
Therefore, when someone falls into grievous reproaches because of sins previously committed. He did not say, therefore, 'do not rebuke me at once' nor 'do not discipline me at once', but 'all things being reproved are made manifest by the light'. The reproof through light through teaching happens. The holy person does not waive such a reproof.
Again, someone is being disciplined in anger, not knowing he has acted and thought badly. He wants to be reproved thus as it has been said. But this reproof is not of passion, but of perception, as it has been said. When the sin is made manifest and the person is punished. And that of passion is less, just as the reproof of painful discipline is less.
In the presence of those who have strayed through wickedness, he says: 'Lord, discipline us before the judgment comes upon us; reveal to us the continuing punishment, remove from us—do not bring the threats upon us in their actual operation—and let us be in judgment, reveal to us even clearly what is to be done. The priests profane the Sabbath in the temple and are without cause guilty'. In such a way it is profaned, they are said to do so because of working...
Greek
καὶ τὰ σάββατα, σκιώδη εἰσὶν ταῦτα τὰ σάββατα. ····· ····· ····· ····· ····· ····· ····· ····· ····· ··· "τῷ λαῷ τοῦ θεοῦ" γενόμενον ἀνάπαυσιν ἔχειν. "εἰς ἀνάμνησιν περὶ σαββάτου. κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με". ἀνεμνήσθη οὖν τὸ σάββατον, ἐν ᾧ οὐδὲν λατρε······ ····· ····· ····· ····· ····· ····· ····· ····· ·· εἰσαχθῇ ἐκεῖ, ἀναμιμνήσκεται τῆς ἐκεῖ καλλίστης ····· ····· ····· ····· ····· ····· ····· ····· ····γέλλον τὸν ψαλμόν. ὁ γνησίως μετανοῶν ····· ····· ····· ····· ····· ····· ····· ····· ····· · οὕτω γὰρ ἡ μετάνοια γνησία δειχθήσεται· ε̣ ····· ····· ····· ····· ····· ····· ····· ····· ····· · ἐπιπλάστως τοῦτο δοκεῖ ποιεῖν. δεῖ οὖν ὑποθέσθαι τη`̣ν γνησίαν μετάνοιαν ····· ····· ····· ····· ····· ·· ἵν' οἵου μεγέθους καὶ οἵας καλλονῆς ἐστιν, ὀφθῇ. 2 κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με μηδὲ τῇ ὀργῇ σου παιδεύσῃς με. 258 ····· ····· ····· ····· ···α τότε προσφέρει ὑπὲρ ἁμαρτίας. τοῦτο οὖν ἐστιν ὃ λέγει· "μεριμνήσω περὶ τῆς ἁμαρτίας μου". διὰ τί ἁμαρτωλός εἰμι, παίδευσόν με. ἀνάμνησιν λαβὼν περὶ τῆς ἁμαρτίας ἑαυτοῦ ταῦτα λέγει. ····· ····· ····· · τὴν ἁμαρτίαν ἑτέρως μὲν γιγνώσκει, ἑτέρως δὲ οὐκ ἐπίσταται· ᾗ μὲν γὰρ πεῖραν αὐτῆς ἔχει, γιγνώσκει αὐτήν, οὐκ ἐπίσταται δέ. εἰ δὲ ἦν ἐπιστήσας, ὅτι ἐπιβλαβὴς καὶ καὶ ὀλέθριός ἐστιν καὶ μεγίστην ἀπώλειαν ἐπιφέρει, ἠπίστατο αὐτήν. δύναται οὖν γν̣ῶναι αὐτὴν καὶ ἄλλως μὴ ἐπίστασθαι ὁ πεῖραν αὐτῆς λαμβάνων. δι' αὐτοῦ τοῦ πεπι ····· ····· ····· ····· ···· τῆς πείρας ἐκτὸς ὤν. ὁ κατὰ τὸν Ἰησοῦν ἄνθρωπος εἴρηται μὴ ἐγνωκέναι ἁμαρτίαν μηδὲ πεποιηκέναι αὐτήν. κατὰ τὸ ἕτερον σημαινόμενον τοῦ γιγνώσκειν οὐδεὶς μᾶλλον αὐτοῦ αὐτὴν οἶδεν· πῶς γὰρ ἐλήλυθεν ····· ····· ····· ····· · ε᾿̣γίγνωσκεν αὐτήν; "κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με μηδὲ τῇ ὀργῇ σου παιδεύσῃς με". ····· ····· ····· ····· ·····ν ἔχειν ἡ λέξις· πολλάκις ἐπελθοῦσά τις ὀργὴ καὶ πληγὴ δείκνυσιν τόνδε τινὰ ἁμαρ····· ····· ····· ····· ·····ς πολλὴν ἀσέβειαν ὑπεσύρη, παρεδόθη τοῖς Ἀσσυρίοις, τοῖς Βαβυλωνίοις ὑπὸ χεῖρα ····· ····· ····· ·· ὅτι δὲ οὐχ ὡς ἔτυχεν ἡ παράδοσις γέγονεν τοῦ Ἰσραήλ, ἀλλὰ διὰ προλαβούσας ἁμαρτίας· "ἁμαρτίαν ἥμαρτεν Ἰερουσαλήμ", ἐγενήθη εἰς αἶσχος. πολλὴν ἁμαρτίαν ἥμαρτεν, καὶ οὐχ ἁπλῶς γε ἥμαρτεν, ἀλλὰ καὶ "ἁμαρτίαν"· "ἁμαρτίαν ἥμαρτεν Ἰερουσαλήμ". ὅταν τις οὖν διὰ προλαβόντα ἁμαρτήματα ὑποπέσῃ ἀνιαροῖς τοῖς ἐλεγ····· ····· ····· ····· ·····ης. οὐκ εἶπεν οὖν ὅτι· "μὴ καθάπαξ ἐλέγξῃς με" μηδὲ "καθάπαξ μὴ παιδεύσῃς με", ····· ····· ····· ····· ····· "τὰ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται". ὁ ἔλεγχος ὁ διὰ φωτὸς διὰ διδαςκαλίας ····· ····· ····· ··· γίνεται. οὐ παραιτεῖται τὸν τοιοῦτον ἔλεγχον ὁ ἅγιος. πάλιν παιδεύεταί τις ἐν ὀργῇ, ····· ····· ····· ····· ····· ἀγνοῶν κακῶς ἔπραξεν καὶ ἐφρόνησεν. βούλεται οὕτως ἐλεγχθῆναι ὡς εἴρηται ····· ····· ····· ····· οὗτ̣ος δὲ ὁ ἔλεγχος οὐ θυμῷ, ἀλλὰ αἰσθήσει εἴρηται. φανερούσης τῆς ἁμαρτίας καὶ ····· ····· ····· ····· ·····ω̣ν. ἧττον δέ ἐστιν τὸ τοῦ θυμοῦ, ὥσπερ καὶ τῆς παιδεύσεως τῆς ἐπιπόνου ὁ ἔλεγχος ἥττων ἐστίν. ····· ····· ····· ·κ̣ προσώπου τῶν ἁλόντων τῇ κακίᾳ λέγει· παιδεύσαι ἡμᾶς κύριος πρὶν ἐν ····· ····· ····· ····· ····· ··ν ἡμῖν τὴν κρίσιν, δήλωσον ἡμῖν τὴν διαδεχομένην κόλασιν τοὺς ····· ····· ····· ····· ····· ····· ε̣·ν̣, ἀπείλησον ἡμῖν–μὴ τὰ τῆς ἀπειλῆς κατ' ἐνέργειαν ἐπαγάγῃς–καὶ ····· ····· ····· ····· ····· ····· ···ς ἐν κρίσει, φανέρωσον ἡμῖν καὶ κεκριμένως τί τὸ πρακτέον. ····· ····· ····· ····· ····· ····· ····· ····· οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον βεβηλοῦσιν καὶ ἀναίτιοί εἰσιν"; ····· ····· ····· ····· ····· ····· ··· τρ̣όπον βεβηλοῦται αὐτό, λέγονται διὰ τὸ ἐργάζεσθαι ····· ·····
About this text
Didymus the Blind on the Psalms.
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.