The Breaking of Horns and the Dwelling of God
They say it is a sign of virtue and piety. But a sign of their wickedness is that they turn away from sacrifices as if they were harmful, unless they receive residue, smoke, and ash; but the pious, knowing God, are free from the thinking of fate and sorcery.
Similarly Didymus says. The faithful, being pious, are such that the works of providence come not from the east or the west, nor from wicked caretakers, but from God. He himself establishes kings and removes them; he raises the poor from the earth and from poverty lifts up the needy (Ps 74:7-8). Regarding the verse about receiving from the Gentiles and from the circumcised people, one must also stand regarding the humbling of the circumcised and the lifting up of the Gentiles (Ps 74:9).
An opposition seems to be signified from the being full of the cup of mixture, with the mind being uncontrolled in it. But the uncontrolled does not oppose the mixture; for the uncontrolled voice is ambiguous, sometimes signifying that the mind does not differ from the uncontrolled, and at other times presenting the one who is pure as being toward a liquid. It also presents a third meaning: that when a mixture has become, from mind and water, with the mind prevailing, we call the mixture 'the mixture'.
The third thing, therefore, signifies what is about to be said: God mixing into the mixture for those being judged a good intention, so that the one being punished might not be punished unworthily, having done this without anyone standing over him, observing the sins that occurred; God brought the judgment according to which the lawless one is punished. This cup in the hand of God is tilted from one to another, many a time for the one being punished, so that through the evils he did, he might be justified by repentance, and the one who was glorifying himself for a little while might fall into being good. However, even if it tilts from this to that, the reaper does not pour out upon men, but upon the sinners of the earth, and upon the devil and the robbers.
...demons. Ps 74:10-11 When the righteous ones speaking against God are reproved and those following them are finished, I give thanks that I am not found responsible for any of those accused; I rejoice and sing for ever to the God of the patriarch Jacob, who has given me strength, as if to break all the horns of the sinners, which they used against the weaker ones, being like horned bulls. Who are these? It was shown in the assembly of the bulls among the cows of the peoples.
Having said this, he did not bring forth 'And my horns shall be exalted,' but 'of the righteous.' This is customary for the saints through approaching blindness; and they teach that it is for every man to exist in Christ, so that the righteous, having broken the horns of the sinners, may have his horn exalted. And also to say it in a plural way: the horns of the sinners are being broken, but in a singular way: the horn of the righteous is exalted. For every sinner is a multitude, because they are found not to coexist with one another, but evils following virtues like seeds, because of being a middle state. Therefore, let many men have righteousness (which is virtue in general), and they are called righteous in the singular.
Ps 75:2 It is not the same to be the knowing and the known, so that the known, being known, might be able to be known even of the unknown. For in this way, according to what was said in Judea, that God is known, and following that, in the one inhabiting Judea, Israel, great is His name, I say, of the known.
Ps 75:3-4 In every way the disturbance of passions and the war of evils must be driven away, so that having the peace which surpasses all understanding, we may become a place of God. For we shall not only be His habitation, but also intending to be observers of truth and virtue; for His habitation is found in the given Zion. The things said will be applied to the holy church, as a place of God established in peace and the...
Greek
δέ φησιν ἀρετῆς καὶ εὐσεβείας. σημεῖον δὲ τῆς πονηρίας αὐτῶν τὸ διὰ θυσιῶν αὐτοὺς ἀποτροπιάζεσθαι ὡς διαβλάπτοντας, εἰ μὴ λοιβὴν καὶ καπνὸν καὶ κνῖσαν λάβοιεν· ἀλλ' οἱ εὐσεβεῖς θεὸν εἰδότες τοῦ φρονεῖν εἱμαρμένην καὶ γοητείαν ἐλεύθεροι. 783a Ps 74,7.8 ̔Ομοίως καὶ ∆ίδυμός φησιν. Οἱ πιστοὶ εὐσεβεῖς ο ντες ι σασιν ὡς οὐκ ἐξ ἀνατολῆς καὶ δύσεως α στρων οὐδὲ πονηρῶν ἐπιμελητῶν ἀλλ' ἐκ θεοῦ α γεται τὰ τῆς προνοίας ε ργα· Αὐτὸς καθιστᾷ βασιλεῖς καὶ μεθιστᾷ, ἐγείρει ἀπὸ γῆς πτωχὸν καὶ ἀπὸ κοπρίας ἀνίστησι πένητα. ̓Επίστησον δὲ εἰ οι όν τε καὶ περὶ τοῦ ἀπὸ 149 ἐθνῶν καὶ ἐκ περιτομῆς λαοῦ λαβεῖν τὸν στίχον, ταπεινωθέντος τοῦ ἐκ περιτομῆς καὶ ὑψωθέντος τοῦ ἀπὸ ἐθνῶν. 784 Ps 74,9 ̓Εναντίωμα δοκεῖ σημαίνεσθαι ἐκ τοῦ πλῆρες ει ναι τὸ ποτήριον κεράσματος, ἀκράτου οι νου ο ντος ἐν αὐτῷ. οὐκ ἀντίκειται δὲ τὸ α κρατον τῷ κεράσματι· ἡ γὰρ α κρατος φωνὴ ὁμώνυμος, δηλοῦσα ποτὲ αὐτὸν τὸν οι νον ὡς μὴ διαφέρειν οι νον η α κρατον εἰπεῖν, α λλοτε παριστᾷ τὸν ἀμιγῶς ε χοντα πρὸς υ δωρ οι νον. παριστᾷ δὲ καὶ τρίτον σημαινόμενον, ο ταν κράματος γενομένου ἐξ οι νου καὶ υ δατος ἐπικρατοῦντος τοῦ οι νου α κρατον λέγωμεν τὸ κρᾶμα. τὸ τρίτον τοίνυν σημαινόμενον δηλοῖ τὸ προκείμενον ῥητόν, τοῦ θεοῦ καταμιγνῦντος τῷ κράματι τῷ πρὸς τοὺς κρινομένους ε λεον καὶ χρηστὴν πρόθεσιν ω στε μὴ ἐπαξίως τιμωρηθῆναι οι ς ε δρασεν ὁ κολαζόμενος, οὐδενὸς α ν ὑφισταμένου εἰ τὰς γενομένας ἁμαρτίας παρατηρούμενος ὁ θεὸς ἐπήγαγε τὸ κρίμα καθὸ κολάζεται ὁ ἠνομικώς. Τοῦτο τὸ ποτήριον ἐν τῇ χειρὶ τοῦ θεοῦ κλίνεται ἐξ α λλου εἰς α λλο τῷ πολλάκις τὸν κολαστέον δι' α ἐποίησεν κακὰ ἐκ μετανοίας δικαιοῦσθαι καὶ τὸν δόξαντα πρὸς ὀλίγον ει ναι ἀγαθὸν μεταπίπτειν. πλὴν εἰ καὶ κλίνει ἐκ τούτου εἰς τοῦτο, οὐκ ἐκχεῖ εἰς τοὺς ἀνθρώπους ὁ τρυγίας ἀλλ' εἰς τοὺς ἁμαρτωλοὺς τῆς γῆς ει ς τε τὸν διάβολον καὶ τοὺς ἀλιτηρίους δαίμονας. 785a Ps 74,10.11 ̓Ελεγχθέντων τῶν κατὰ τοῦ θεοῦ α δικα λαλούντων καὶ τῶν ἑπομένων τελεσθέντων, ἐγὼ εὐχαριστῶ μὴ ὑπεύθυνος εὑρεθείς τινι τῶν ἐγκληθέντων· ο θεν καὶ ἀγαλλιῶ καὶ ψαλῶ εἰς τὸν αἰῶνα τῷ θεῷ τοῦ πατριάρχου ̓Ιακὼβ ἰσχὺν δεδωκότι μοι ὡς ἐκείνῳ ἐπὶ τῷ συγκλάσαι πάντα τῶν ἁμαρτωλῶν τὰ κέρατα οι ς ἐχρῶντο κατὰ τῶν ἀσθενεστέρων τυγχάνοντες ταῦροι κερατισταί. τίνες δὲ ου τοι ἐδηλώθη ἐν τῷ ̔Η συναγωγὴ τῶν ταύρων ἐν ταῖς δαμάλεσι τῶν λαῶν. εἰπὼν δὲ τοῦτο οὐκ ἐπήνεγκεν Καὶ ὑψωθήσεται τὰ κέρατά μου, ἀλλὰ Τοῦ δικαίου. σύνηθες τοῦτο τοῖς ἁγίοις διὰ προσοῦσαν ἀτυφίαν· καὶ διδάσκουσιν ὡς ὑπάρξαι παντὶ ἀνθρώπῳ ἐν Χριστῷ ο ντι δικαίῳ συντρίψαντι τῶν ἁμαρτωλῶν τὰ κέρατα τὸ ὑψωθῆναι τὸ κέρας αὐτοῦ. Ευ δὲ καὶ τὸ φάναι πληθυντικῶς μὲν τοὺς ἁμαρτωλοὺς ω ν τὰ κέρατα συντρίβεται, ἑνικῶς δὲ τὸν δίκαιον ου ὑψοῦται τὰ κέρατα. πλῆθος γὰρ πᾶς ἁμαρτωλὸς τῷ μὴ συνυπάρχειν ἀλλήλαις τὰς κακίας ω σπερ τὰς ἀρετὰς ἀντακολουθούσας ἀλλήλαις εὑρίσκεσθαι διὰ τὸ ει ναι μεσότητας. κα ν τοίνυν πολλοὶ α νθρωποι δικαιοσύνην ε χωσιν (αυ τη δέ ἐστιν ἡ καθόλου ἀρετή), ἑνικῶς δίκαιος καλοῦνται. 786a Ps 75,2 Οὐ ταὐτὸν τὸ γινώσκεσθαι καὶ τὸ γνωστόν, γνωστοῦ ο ντος καὶ τοῦ ἀγνοουμένου ο ταν γνωσθῆναι δυνατῶς ε χῃ. ο ντος τοιγαροῦν τρόπῳ τῷ λεχθέντι ἐν τῇ ̓Ιουδαίᾳ τοῦ θεοῦ γνωστοῦ, ἀκολούθως ἐν τῷ οἰκοῦντι τὴν ̓Ιουδαίαν ̓Ισραὴλ μέγα ἐστὶ τὸ ο νομα αὐτοῦ, φημὶ δὲ τοῦ γνωστοῦ. 787a Ps 75,3.4 Παντὶ τρόπῳ ἀποδιωκτέον τὴν τῶν παθῶν ταραχὴν καὶ τὸν τῶν κακιῶν πόλεμον, ι ν' εἰρήνην τὴν ὑπερέχουσαν πάντα νοῦν ε χοντες τόπος γενώμεθα θεοῦ. ου τω γὰρ καὶ κατοικητήριον αὐτοῦ ἐσόμεθα, σκοπευτικοὶ τῆς ἀληθείας καὶ ἀρετῆς προθέμενοι ει ναι· τὸ γὰρ κατοικητήριον αὐτοῦ ἐν τῇ ἀποδοθείσῃ Σιὼν τυγχάνει. ̓Αναχθήσεται τὰ εἰρημένα εἰς τὴν ἁγίαν ἐκκλησίαν ου σαν τόπον θεοῦ ἐν εἰρήνῃ ἱδρυμένην καὶ τὸ
About this text
Discover how early Christians interpreted the Psalms as divine messages and prophecies about salvation and judgment.
Original English Translation — new OET from PG Greek.
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Khazarzar scan
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- Copy-text PG (Khazarzar) (Greek)
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