Commentary on the Psalms · §198

The Numerical Harmony of Genealogies

Because of both sequence and harmony, forty-two lies here within a decade. Therefore also in the genealogy there were successions; for it was necessary for the one born from the virgin to be perfect. For every grasping of pleasure comes by the arrival of pleasure.

Just as Saul the grouping is from Abraham to David, which in truth are 'fourteen generations' (Matthew 1:17), but from David to the Babylonian exile there are thirteen successions. And since the number fourteen was necessary because of the mystery, he removed the three generations. And again, from the Babylonian exile to Christ, fourteen generations are not found, but twelve in total. And if you even remove Jesus himself, three generations are lacking from the number of the two weeks; for where he removed from the multitude, he added names in its place. Because of the similarity of the weeks, the omission of the three names occurred.

And in the succession he says Joram, Uzziah. And it seems to have the name Uzziah in similarity to that of Jehoiachin; for some consider it to be an evangelical sin, but the imposition of the sin is rather the skill of the wise man, so that he might save the integrity of the numbers. 'Judge me, O God, and plead my cause from an unrighteous nation' (Psalm 7:1). A holy nation he calls, whereas it says, 'Woe to a sinful nation, a people full of iniquities' (Isaiah 5:21). Since therefore he wishes to be judged by this, for they do not have that which I might charge against him; there are no indictments against them. They say, 'This man is not from God, because he does not keep the Sabbath'. And what is it to keep the Sabbath? Is it not necessary in the Sabbath not to raise the dead? How does it become a matter of bringing the 'blind from birth' into sight?

By Beelzebul, the ruler of demons

Greek

ἕνεκα καὶ ἀκολουθίας καὶ ἁρμονίας τ··ο ε········ ····· ····· ····· 304 ····· ····· ····· ····· ····· ····· ····· ····· ····· ····· ·· ἐντὸς δεκάδος. ο῾̣ τεσσεράκοντα δύο οὖν̣ κεῖται ἐνταῦθα. διὰ τοῦτο καὶ ἐν τῇ γενεαλογίᾳ ····· ····· ····· ····· ····· ····· ·· ἦσαν αἱ διαδοχαί· ἔδει γὰρ τὸν ἐκ παρθένου γεννηθέντα καὶ τέλειον ····· ····· ····· ····· ····· ····· ἡδονῆς. πᾶσα δὲ σύνλημψις ἡδονῆς συνελθούσης γίνεται. ὡς ὁ Σαοὺλ ····· ····· ····· ····· ····· ····· ·· ἀπὸ μὲν τοῦ "Ἀβραὰμ ἕως τοῦ ∆αυὶδ" τῷ ὄντι "γενεαὶ δεκατέσσαρές" εἰσιν, ἀπὸ δὲ τοῦ" ∆αυὶδ ἕως τῆς μετοικεσίας Βαβυλ̣ω῀̣νος "δεκαεπτά εἰσιν διαδοχαί. καὶ ἐπεὶ ἔχρῃζεν τοῦ δεκατέσσαρες ἀριθμοῦ ····· ····· ····· ····· ····· ····· · διὰ τὸ μυστήριον, ἀφεῖλεν τὰς τρεῖς γενεάς. καὶ πάλιν "ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ" οὐχ εὑρίσκονται δεκατέσσαρες γενεαί, ἀλλὰ δεκατρεῖς δώδεκα ὅλως. ἐὰν δὲ καὶ αὐτὸν τὸν Ἰησοῦν ἀφέλῃς, τρεῖς γενεαὶ δέουσιν τοῦ ἀριθμο̣ῦ τῶν δύο ἑβδομάδων· ὅπου γὰρ ἀφεῖλεν ἐκ τοῦ πλήθους, ὅπου δὲ προσέθηκεν πρὸς αὐτὸ ὀνόματα. διὰ δὲ τὴν ὁμοιότητα ἑβδομάδων γέγονεν ἡ ἔνλειψις τῶν τριῶν ὀνομάτων, ····· ····· ····· ····· ····· ··· δέ. λέγει δὲ ἐν τῇ διαδοχῇ τὸν Ἰωρά Ὀζίαν. δοκεῖ δὲ ὁμοιότητα ἔχειν τὸ ὄνομα τοῦ Ὀζία πρὸς τὸ τοῦ Ὀχοζία· εὐαγγελ̣ικὸν γὰρ ἁμάρτημά τινες αὐτὸ νομίζουσιν εἶναι, ἀλλὰ ἡ ἐπιφορὰ τοῦ····· ····· ····· ····· ····· ····· · ἁμάρτημα, ἀλλὰ τοῦ σοφοῦ ἐπιτήδευμα, ἵνα σώσῃ τὴν τῶν ἀριθμῶν ····· ····· ··· "κρῖνόν με, ὁ θεός, καὶ δίκασον τὴν δίκην μου ἐξ ἔθνους οὐχ ὁσίου". ὅσιον ἔθνος λέγει τὸν ····· ····· ····· ····· ····· ···· "οὐαὶ ἔθνος ἁμαρτωλόν, λαὸς πλήρης ἁμαρτιῶν". ἐπεὶ τοίνυν ἐπέθετο αὐτῷ ····· ····· ····· ····· ····· ····· ·· κ̣ριθῆναι βούλεται ἐκ τούτου· οὐκ ἔχουσιν γάρ, ὃ ἐνκαλέσωσιν αὐτῷ. ····· ····· ····· ····· ····· ····· ··· ἐνκλήματα κατ' αὐτῶν ἐστιν. λέγουσιν· "οὐκ ἔστιν οὗτος ὁ ἄνθρωπος παρὰ θεοῦ, ὅτι τὸ σάββατον οὐ τηρεῖ". τί δέ ἐστιν̣ τὸ τηρεῖν τὸ σάββατον; ἐν τῷ σαββάτῳ οὐ δεῖ νεκροὺς ἐγείρειν; ····· ····· ····· ····· ····· ····· ·····ω̣ γίνεται τὸ "τυφλὸν ἀπὸ γενετῆς" ἀγαγεῖν εἰς ὄψιν; τίμιον ····· ····· ····· ····· ····· ····· · σάββατον. πάλιν ὅταν λέγουσιν· "ἐν Βεεζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια", τοῦτο λέγο̣ντες ὁμολογοῦσιν ὅτι ὅλως ἐκβάλλει· οὐ γὰρ ἴσχυσαν εἰπεῖν, ὅτι ου····· ····· ····· ····· ····· ····· ···ο̣νων καθαριζόμενοι ἐπιτιμίᾳ τῇ αὐτοῦ τῇ κατὰ τῶν δαιμονίων. "οὐ καλῶς ἐλέγομεν ἡμεῖς ὅτι Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις"; Σα μαρίτης φύλαξ ἦν. ὁ παρὰ θεῷ κρίσιν αἰτῶν ····· ····· ····· ····· ····· ····· ···· παρρησίαν. "καρδιογνώστην πάντων" καλεῖ κριτὴν καὶ αὐτὸν ευ····· ····· ····· ····· ····· ····· ····· ··ν̣ ἁμαρτίαν οὐδὲ ἐποίησεν αὐτὴν οὐδὲ ἔσχεν δόλον ἐν τῷ στόματι αὐτοῦ. ····· ····· ····· ····· ····· ····· ·μεν ὅτι πολλάκις, ὅταν πλῆθος αἰτιᾶται καὶ ἕνα, εὑρίσκεται ····· ····· ····· ····· ····· ····· ····· · αἰτιώμενος ὁτὲ δὲ τὸν Ἰούδα, ὅτε παρεθέμεθα ἀπὸ τοῦ ἑκατοστοῦ ὀγδόου ψαλμοῦ. ἐστὶν τὸ "ὁ θεός, τὴν αἴνεσίν μου μὴ παρασιωπήσῃς, ὅτι στόμα ἁμαρτωλοῦ καὶ στόμα δολίου ἐπ' ἐμὲ ἠνοίχθη", περὶ ἑνὸς λέγων. "ἐλάλησαν κατ' ἐμοῦ γλώσσῃ δολίᾳ". "ὅτι εἰ ἐχθρὸς ὠνείδισέν με, ὑπήνεγκα ἄν· σὺ δέ, ἄνθρωπε ἰσόψυχέ μου". καὶ μεθ' ὁλίγα· "ἐλθάτω 213 θάνατος ἐπ' αὐτούς". ····· ····· ····· ····· ····ν ἐπὶ τῷ προδοῦναι. οὗτος δὲ ὥσπερ ἔξαρχος 305 καὶ αἴτιος τῆς προδοσίας γέγονεν. καὶ διὰ τοῦτο ὁτὲ μὲν αὐτὸν αἰτιᾶται ὁτὲ δὲ τοὺς ε····· ····· ····· ····· ····· ····· ·· καὶ δικασθῆναι ἐξ οὐχ ὁσίου ἔθνους. λέγει δ̣ὲ αὐτὸν καὶ δόλιον, ὁ´̣τ̣ι̣ ····· ····· ····· ····· ····· ··· προέδωκεν τὸν εὐεργέτην καὶ διδάσκαλον. 1 ἀπὸ ἀνθρώπου δολίου καὶ ἀδίκου ῥῦσαί με. ····· ····· ····· ·· μὴ προδοθῆναι καὶ ἀποθανεῖν· πολλάκις γὰρ ἐν τοῖς ἔνπροσθεν ψαλμοῖς ····· ····· ····· ····· ····· ····· · ἐστιν ταῖς ἐπιβουλαῖς τῶν ἐπιβουλευόντων. ἐλέγομεν γοῦν, ὅτι οι῾̣ ····· ····· ····· ····· ····· ····· ··· πυρὶ παραδοθέντες ἐρύσθησαν, ἐπεὶ οὐκ ἠρνήσαντο. ἄλλοι δὲ μηδ̣····· ····· ····· ····· ····· ····· ··· οὕτως ἐξηγησάμεθα καὶ τὸ ἐν τῷ εὐαγγελίῳ· "ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ", κ̣αί· "μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν". 2 ὅτι σὺ εἶ, ὁ θεός μου, κραταίωμά μου· ἵνα τί ἀπώσω με; σὺ κρατ̣····· ····· ····· ····· ····· ····· ··· γοῦν ἔχεις λεγόμενον· "ἀλλὰ ζῇ ἐκ

About this text

Didymus the Blind on the Psalms.

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