Psalm 77 [MT 78]
- Wisdom
Commentary from 8 fathers
I will open my mouth in parables: I will utter dark sayings [which have been] from the beginning.
ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, φθέγξομαι προβλήματα ἀπ᾿ ἀρχῆς.
Ѿве́рзꙋ въ при́тчахъ ᲂу҆ста̀ моѧ̑, провѣща́ю гана̑нїѧ и҆спе́рва.
2–3Prayers are recited early in the morning so that the first movements of the soul and the mind may be consecrated to God and that we may take up no other consideration before we have been cheered and heartened by the thought of God, as it is written: “I remembered God and was delighted,” and that the body may not busy itself with tasks before we have fulfilled the words “To you will I pray, O Lord; in the morning you shall hear my voice. In the morning I will stand before you and will see.”
The Long Rules
2–3Let us flee from here. You can flee in spirit, even though you are kept back in body. You can both be here and be in the presence of the Lord, if your soul clings to him and you walk after him in your thoughts, if you follow his ways, not in pretense but in faith, and take refuge in him. For he is a refuge and a power, and David says to him, “I fled to you for refuge, and I was not deceived.” And so, because God is a refuge, and because he is, moreover, in heaven and above the heavens, surely we must flee from here to there, where there is peace and rest from labors and where we can feast upon the great sabbath, even as Moses said, “And the sabbaths of the land shall be food for you.” For it is a banquet, and one filled with enjoyment and serenity, to rest in God and to look on his delight. We have taken refuge with God; shall we return to the world? We have died to sin; shall we seek sins again? We have renounced the world and the use of it; shall we stick fast again in its mire?
Flight from the World 8:45
2–3..."My soul has refused to be comforted" [Psalm 77:2]. So great weariness did here possess me, that my soul did close the door against all comfort. Whence such weariness to him? It may be that his vineyard has been hailed on, or his olive has yielded no fruit, or the vintage has been interrupted by rain. Whence the weariness to him? Hear this out of another Psalm. For therein is the voice of the same: "weariness has bowed me down, because of sinners forsaking Your law." He says then that he was overcome with so great weariness because of this sort of evil thing; so as that his soul refused to be comforted. Weariness had well near swallowed him up, and sorrow had ingulfed him altogether beyond remedy, he refuses to be comforted. What then remained? In the first place, see whence he is comforted. Had he not waited for one who might condole with him?. .."I have been mindful of God, and I have been delighted" [Psalm 77:3]. My hands had not wrought in vain, they had found a great comforter. While not being idle, "I have been mindful of God, and I have been delighted." God must therefore be praised, of whom this man being mindful, has been delighted, and has been comforted in sorrowful case, and refreshed when safety was in a manner despaired of: God must therefore be praised. In fine, because he has been comforted, in continuation he says, "I have babbled." In that same comfort being made mindful of God, I have been delighted, and have "babbled." What is, "I have babbled"? I have rejoiced, I have exulted in speaking. For babblers they are properly called, that by the common people are named talkative, who at the approach of joy are neither able nor willing to be silent. This man has become such an one. And again he says what? "And my spirit has fainted."
Exposition on Psalm 77
"In the day of tribulation I have sought out God" [Psalm 77:2]. Who are you that doest this thing? In the day of your tribulation take heed what you seek out. If a jail be the cause of tribulation, you seek to get forth from jail: if fever be the cause of tribulation, you seek health: if hunger be the cause of tribulation, you seek fullness: if losses be the cause of tribulation, you seek gain: if expatriation be the cause of tribulation, you seek the home of your flesh. And why should I name all things, or when could I name all things? Do you wish to be one leaping over? In the day of your tribulation seek out God: not through God some other thing, but out of tribulation God, that to this end God may take away tribulation, that you may without anxiety cleave unto God. "In the day of my tribulation, I have sought out God:" not any other thing, but "God I have sought out." And how have you sought out? "With my hands in the night before Him."...
Exposition on Psalm 77
But now in that part of the reading that sounded most recently in your ears, what did you hear Thomas saying? "I won't believe, unless I touch." And the Lord says to this Thomas, "Come, touch, put your hands into my side, and do not be incredulous but believing." "I," he is saying, "if you do not think it is enough for me to offer myself to your eyes, am also offering myself to your hands. Perhaps, you see, you are one of those who sing in the psalm, 'In the day of my trouble I sought the Lord with my hands in the night in his presence.' " Why was he seeking with his hands? Because he was seeking in the night. What does that mean, was seeking in the night? He was carrying the darkness of unbelief in his heart.
Sermon 375C.2
2–3Notice, too, what the psalmist said. When he told them, “On the day of my distress I sought God,” he also added, “My hands were stretched out”; further, “by night” and also “before him.” What is distress? What does it mean to stretch out one’s hands, and what does it mean to do so before God? There is distress when we suffer annoyances and stretching out of hands [when we engage] in good deeds. Searching by night occurs in this world when the truth has not yet shed light. This world will certainly come to an end and will meet Christ [in judgment]. And when Christ comes, he will be like the sun shining in the hearts of all people. Why did he add “before him”? The person who stretches out his hands performs good deeds. However, the person who thus performs good deeds in order to please people does not do so before God; that is, in order to please him rather than human beings. Quite rightly, then, “I was not deceived” follows; a person who has sought God in this way [may say,] “I have not been deceived.” He has found what he was seeking, and therefore he has told us, “Ask, seek, knock.”
Additional Sermon 3
All which we have heard and known, and our fathers have declared to us.
ὅσα ἠκούσαμεν καὶ ἔγνωμεν αὐτὰ καὶ οἱ πατέρες ἡμῶν διηγήσαντο ἡμῖν,
Є҆ли̑ка слы́шахомъ и҆ позна́хомъ ѧ҆̀, и҆ ѻ҆тцы̀ на́ши повѣ́даша на́мъ:
They were not hid from their children to a second generation; [the fathers] declaring the praises of the Lord, and his mighty acts, and his wonders which he wrought.
οὐκ ἐκρύβη ἀπὸ τῶν τέκνων αὐτῶν εἰς γενεὰν ἑτέραν, ἀπαγγέλλοντες τὰς αἰνέσεις Κυρίου καὶ τὰς δυναστείας αὐτοῦ καὶ τὰ θαυμάσια αὐτοῦ, ἃ ἐποίησε.
не ᲂу҆таи́шасѧ ѿ ча̑дъ и҆́хъ въ ро́дъ и҆́нъ, возвѣща́юще хвалы̑ гдⷭ҇ни, и҆ си̑лы є҆гѡ̀ и҆ чꙋдеса̀ є҆гѡ̀, ꙗ҆̀же сотворѝ.
With weariness he had pined away; by calling to mind God, he had been delighted, again in babbling he had fainted: what follows? "All mine enemies have anticipated watches" [Psalm 77:4]. All mine enemies have kept watch over me; they have exceeded in keeping watch over me; in watching they have been beforehand with me. Where do they not lay traps? Have not mine enemies anticipated all watches? For who are these enemies, but they of whom the Apostle says, "You have not wrestling against flesh and blood." [Ephesians 6:12] ...Against the devil and his angels we are waging hostilities. Rulers of the world he has called them, because they do themselves rule the lovers of the world. For they do not rule the world, as if they were rulers of heaven and earth: but he is calling sinners the world....With the devil and his angels there is no concord. They do themselves grudge us the kingdom of Heaven. They cannot at all be appeased towards us: because "all mine enemies have anticipated watches." They have watched more to deceive than I to guard myself. For how can they have done otherwise than anticipate watches, that have set everywhere scandals, everywhere traps? Weariness does invest the heart, we have to fear lest sorrow swallow us up: in joy to fear lest the spirit faint in babbling: "all mine enemies have anticipated watches." In fine, in the midst of that same babbling, whiles you are speaking, and art speaking without fear, how much is oft-times found which enemies would lay hold of and censure, whereon they would even found accusation and slander— "he said so, he thought so, he spoke so!" What should man do, save that which follows? "I have been troubled, and I spoke not." Therefore when he was troubled, lest in his babbling enemies anticipating watches should seek and find slanders, he spoke not....
Exposition on Psalm 77
And he raised up a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, to make it known to their children:
καὶ ἀνέστησε μαρτύριον ἐν ᾿Ιακὼβ καὶ νόμον ἔθετο ἐν ᾿Ισραήλ, ὅσα ἐνετείλατο τοῖς πατράσιν ἡμῶν τοῦ γνωρίσαι αὐτὰ τοῖς υἱοῖς αὐτῶν,
И҆ воздви́же свидѣ́нїе во і҆а́кѡвѣ, и҆ зако́нъ положѝ во і҆и҃ли, є҆ли̑ка заповѣ́да ѻ҆тцє́мъ на́шымъ сказа́ти ѧ҆̀ сыновѡ́мъ свои̑мъ,
"I have thought on ancient days" [Psalm 77:5]. Now he, as if he were one who had been beaten out of doors, has taken refuge within: he is conversing in the secret place of his own heart. And let him declare to us what he is doing there. It is well with him. Observe what things he is thinking of, I pray you. He is within, in his own house he is thinking of ancient days. No one says to him, you have spoken ill: no one says to him, you have spoken much: no one says to him, you have thought perversely. Thus may it be well with him, may God aid him: let him think of the ancient days, and let him tell us what he has done in his very inner chamber, whereunto he has arrived, over what he has leaped, where he has abode. "I have thought on ancient days; and of eternal years I have been mindful." What are eternal years? It is a mighty thought. See whether this thought requires anything but great silence. Apart from all noise without, from all tumult of things human let him remain quiet within, that would think of those eternal years. Are the years wherein we are eternal, or those wherein our ancestors have been, or those wherein our posterity are to be? Far be it that they should be esteemed eternal. For what part of these years does remain? Behold we speak and say, "in this year:" and what have we got of this year, save the one day wherein we are. For the former days of this year have already gone by, and are not to be had; but the future days have not yet come. In one day we are, and we say, in this year: nay rather say thou, today, if you desire to speak of anything present. For of the whole year what have you got that is present? Whatsoever thereof is past, is no longer; whatsoever thereof is future, is not yet: how then, "this year"? Amend the expression: say, today. You speak truth, henceforth I will say, "today." Again observe this too, how today the morning hours have already past, the future hours have not yet come. This too therefore amend: say, in this hour. And of this hour what have you got? Some moments thereof have already gone by, those that are future have not yet come. Say, in this moment. In what moment? While I am uttering syllables, if I shall speak two syllables, the latter does not sound until the former has gone by: in a word, in that same one syllable, if it chance to have two letters, the latter letter does not sound, until the former has gone by. What then have we got of these years? These years are changeable: the eternal years must be thought on, years that stand, that are not made up of days that come and depart; years whereof in another place the Scripture says to God, "But You are the Self-same, and Your years shall not fail." On these years this man that leaps over, not in babbling without, but in silence has thought.
Exposition on Psalm 77
that another generation might know, even the sons which should be born; and they should arise and declare them to their children.
ὅπως ἂν γνῷ γενεὰ ἑτέρα, υἱοὶ οἱ τεχθησόμενοι, καὶ ἀναστήσονται καὶ ἀπαγγελοῦσιν αὐτὰ τοῖς υἱοῖς αὐτῶν·
ꙗ҆́кѡ да позна́етъ ро́дъ и҆́нъ, сы́нове родѧ́щїисѧ, и҆ воста́нꙋтъ и҆ повѣ́дѧтъ ѧ҆̀ сыновѡ́мъ свои̑мъ:
"And I have meditated in the night with my heart" [Psalm 77:6]. No slanderous person seeks for snares in his words, in his heart he has meditated. "I babbled." Behold there is the former babbling. Watch again, that your spirit faint not. I did not, he says, I did not so babble as if it were abroad: in another way now. How now? "I did babble, and did search out my spirit." If he were searching the earth to find veins of gold, no one would say that he was foolish; nay, many men would call him wise, for desiring to come at gold: how great treasures has a man within, and he digs not! This man was examining his spirit, and was speaking with that same his spirit, and in the very speaking he was babbling. He was questioning himself, was examining himself, was judge over himself. And he continues; "I did search my spirit." He had to fear lest he should stay within his own spirit: for he had babbled without; and because all his enemies had anticipated watches, he found there sorrow, and his spirit fainted. He that did babble without, lo, now does begin to babble within in safety, where being alone in secret, he is thinking on eternal years....
Exposition on Psalm 77
That they might set their hope on God, and not forget the works of God, but diligently seek his commandments.
ἵνα θῶνται ἐπὶ τὸν Θεὸν τὴν ἐλπίδα αὐτῶν καὶ μὴ ἐπιλάθωνται τῶν ἔργων τοῦ Θεοῦ καὶ τὰς ἐντολὰς αὐτοῦ ἐκζητήσωσιν·
да положа́тъ на бг҃а ᲂу҆пова́нїе своѐ, и҆ не забꙋ́дꙋтъ дѣ́лъ бж҃їихъ, и҆ за́пѡвѣди є҆гѡ̀ взы́щꙋтъ:
7–8And you have found what? "God will not repel for everlasting" [Psalm 77:7]. Weariness he had found in this life; in no place a trustworthy, in no place a fearless comfort. Unto whatsoever men he betook himself, in them he found scandal, or feared it. In no place therefore was he free from care. An evil thing it was for him to hold his peace, lest perchance he should keep silence from good words; to speak and babble without was painful to him, lest all his enemies, anticipating watches, should seek slanders in his words. Being exceedingly straitened in this life, he thought much of another life, where there is not this trial. And when is he to arrive there? For it cannot but be evident that our suffering here is the anger of God. This thing is spoken of in Isaiah, "I will not be an avenger unto you for everlasting, nor will I be angry with you at all times." [Isaiah 57:16] ...Will this anger of God always abide? This man has not found this in silence. For he says what? "God will not repel for everlasting, and He will not add any more that it should be well-pleasing to Him still." That is, that it should be well-pleasing to Him still to repel, and He will not add the repelling for everlasting. He must needs recall to Himself His servants, He must needs receive fugitives returning to the Lord, He must needs hearken to the voice of them that are in fetters. "Or unto the end will He cut off mercy from generation to generation?" [Psalm 77:8].
Exposition on Psalm 77
That they should not be as their fathers, a perverse and provoking generation; a generation which set not its heart aright, and its spirit was not steadfast with God.
ἵνα μὴ γένωνται ὡς οἱ πατέρες αὐτῶν, γενεὰ σκολιὰ καὶ παραπικραίνουσα, γενεά, ἥτις οὐ κατηύθυνε τὴν καρδίαν ἑαυτῆς καὶ οὐκ ἐπιστώθη μετὰ τοῦ Θεοῦ τὸ πνεῦμα αὐτῆς.
да не бꙋ́дꙋтъ ꙗ҆́коже ѻ҆тцы̀ и҆́хъ, ро́дъ стропти́въ и҆ преѡгорчева́ѧй, ро́дъ и҆́же не и҆спра́ви се́рдца своегѡ̀ и҆ не ᲂу҆вѣ́ри съ бг҃омъ дꙋ́ха своегѡ̀.
The children of Ephraim, bending and shooting [with] the bow, turned [back] in the day of battle.
υἱοὶ ᾿Εφραὶμ ἐντείνοντες καὶ βάλλοντες τόξοις ἐστράφησαν ἐν ἡμέρᾳ πολέμου.
Сы́нове є҆фрє́мли налѧца́юще и҆ стрѣлѧ́юще лꙋ́ки возврати́шасѧ въ де́нь бра́ни:
9–10Let no man then so understand the words of the Psalmist, "Shall God forget to be gracious? shall he shut up in his anger his tender mercies" as if the sentence of God were true of good men, false of bad men, or true of good men and wicked angels, but false of bad men. For the Psalmist's words refer to the vessels of mercy and the children of the promise, of whom the prophet himself was one; for when he had said, "Shall God forget to be gracious? shall he shut up in his anger his tender mercies?" and then immediately subjoins, "And I said, Now I begin: this is the change wrought by the right hand of the Most High," he manifestly explained what he meant by the words, "Shall he shut up in his anger his tender mercies?" For God's anger is this mortal life, in which man is made like to vanity, and his days pass as a shadow. Yet in this anger God does not forget to be gracious, causing his sun to shine and his rain to descend on the just and the unjust; and thus he does not in his anger cut short his tender mercies, and especially in what the Psalmist speaks of in the words, "Now I begin: this change is from the right hand of the Most High;" for he changes for the better the vessels of mercy, even while they are still in this most wretched life, which is God's anger, and even while his anger is manifesting itself in this miserable corruption; for "in his anger he does not shut up his tender mercies." And since the truth of this divine canticle is quite satisfied by this application of it, there is no need to give it a reference to that place in which those who do not belong to the city of God are punished in eternal fire. But if any persist in extending its application to the torments of the wicked, let them at least understand it so that the anger of God, which has threatened the wicked with eternal punishment, shall abide, but shall be mixed with mercy to the extent of alleviating the torments which might justly be inflicted; so that the wicked shall neither wholly escape, nor only for a time endure these threatened pains, but that they shall be less severe and more endurable than they deserve. Thus the anger of God shall continue, and at the same time he will not in this anger shut up his tender mercies.
City of God 21.24
"Or will God forget to be merciful?" [Psalm 77:9]. In you, from you unto another there is no mercy unless God bestow it on you: and shall God Himself forget mercy? The stream runs: shall the spring itself be dried up? "Or shall God forget to be merciful: or shall He keep back in anger His mercies?" That is, shall He be so angry, as that He will not have mercy? He will more easily keep back anger than mercy.
Exposition on Psalm 77
It is quite in vain, then, that some—indeed very many—yield to merely human feelings and deplore the notion of the eternal punishment of the damned and their interminable and perpetual misery. They do not believe that such things will be. Not that they would go counter to divine Scripture—but, yielding to their own human feelings, they soften what seems harsh and give a milder emphasis to statements they believe are meant more to terrify than to express the literal truth. "God will not forget," they say, "to show mercy, nor in his anger will he shut up his mercy." This is, in fact, the text of a holy psalm. But there is no doubt that it is to be interpreted to refer to those who are called "vessels of mercy," those who are freed from misery not by their own merits but through God's mercy. Even so, if they suppose that the text applies to all people, there is no ground for them further to suppose that there can be an end for those of whom it is said, "Thus these shall go into everlasting punishment." Otherwise, it can as well be thought that there will also be an end to the happiness of those of whom the antithesis was said: "But the righteous into life eternal."
Enchiridion 29:112
They kept not the covenant of God, and would not walk in his law.
οὐκ ἐφύλαξαν τὴν διαθήκην τοῦ Θεοῦ καὶ ἐν τῷ νόμῳ αὐτοῦ οὐκ ἠβουλήθησαν πορεύεσθαι.
не сохрани́ша завѣ́та бж҃їѧ, и҆ въ зако́нѣ є҆гѡ̀ не восхотѣ́ша ходи́ти.
Sufficient defense has been offered on these points, and as for that which Eunomius says by way of calumny against our doctrine, that “Christ was emptied to become himself” there has been sufficient discussion in what has been said above, where he has been shown to be attributing to our doctrine his own blasphemy. For a person who believes that the unchangeable [divine] nature has put on the created and perishable [human nature] is not one who speaks of the transition from like to like but one who believes that the divine nature does not change into the more lowly [human nature]. For if, as their doctrine asserts, he is created, and a human being is created also, the wonder of the doctrine disappears, and there is nothing marvelous in what is alleged, since the created nature comes to be in itself. But we who have learned from prophecy of “the change of the right hand of the Most High”—and by the “Right Hand” of the Father we understand that power of God, which made all things, which is the Lord (not in the sense of depending on him as a part upon a whole but as being indeed from him and yet contemplated in individual existence)—say thus: that neither does the right hand vary from him whose right hand it is, in regard to the idea of its nature, nor can any other change in it be spoken of besides the accommodation to the flesh. For truly the right hand of God was God himself; manifested in the flesh, seen through that same flesh by those whose sight was clear; as he did the work of the Father, being, both in fact and in thought, the right hand of God, yet being changed, in respect of the veil of the flesh by which he was surrounded, as regarded that which was seen, from that which he was by nature, as a subject of contemplation. Therefore he says to Philip, who was gazing only at that which was changed, “Look through that which is changed to that which is unchangeable, and if you see this, you have seen that Father, whom you seek to see; for he that has seen me—not him who appears in a state of change, but my very self, who am in the Father—will have seen that Father in whom I am, because the very same character of Godhead is beheld in both.” If, then, we believe that the immortal and impassible and uncreated nature came to be in the nature of the creature that is capable of suffering, and conceive the “change” to consist in this, on what grounds are we charged with saying that he “set aside his divine powers to become incarnate,” by those who keep presenting their own statements about our doctrines? For the participation of the created with the created is no “change of the right hand.” To say that the right hand of the uncreated nature is created belongs to Eunomius alone and to those who adopt such opinions as he holds. For the person with an eye that looks on the truth will discern the right hand of the Highest to be such as he sees the Highest to be—Uncreated of Uncreated, Good of Good, Eternal of Eternal without prejudice to its eternity by its being in the Father by way of generation. Thus our accuser has unawares been employing against us reproaches that properly fall on himself.
Against Eunomius 6:3
"And I said." Now leaping over himself he has said what? "Now I have begun:" [Psalm 77:10], when I had gone out even from myself. Here henceforth there is no danger: for even to remain in myself, was danger. "And I said, Now I have begun: this is the changing of the right hand of the Lofty One." Now the Lofty One has begun to change me: now I have begun something wherein I am secure: now I have entered a certain palace of joys, wherein no enemy is to be feared: now I have begun to be in that region, where all mine enemies do not anticipate watches. "Now I have begun: this is the changing of the right hand of the Lofty One."
Exposition on Psalm 77
What mind can understand this mystery, what tongue has the capability of explaining this grace? Iniquity turns back into innocence, oldness into newness. Strangers come into adoption, and foreigners enter on an inheritance. Godless people have started to be just, the covetous to be beneficent, the incontinent to be chaste, the “earthly” to be “heavenly.” What has effected “this change” but the “right hand of the Most High”? For “the Son of God came to undo the devil’s works.” He grafted himself into us and us into himself in such a way that God’s descent to human affairs became the elevation of human beings to those divine.
Sermon 27:2.2
I cannot express in words, most excellent son, how much I am delighted with thy work and thy life. For on hearing of the power of a new miracle in our days, to wit that the whole nation of the Goths has through thy Excellency been brought over from the error of Arian heresy to the firmness of a right faith, one is disposed to exclaim with the prophet, "This is the change wrought by the right hand of the Most High." For whose breast, even though stony, would not, on hearing of so great a work, soften in praises of Almighty God and love of thy Excellency? As for me, I declare that it delights me often to tell these things that have been done through you to my sons who resort to me and often together with them to admire. These things also for the most part stir me up against myself, in that I languish sluggish and unprofitable in listless ease, while kings are labouring in the gathering together of souls for the gains of the heavenly country.
Register of Epistles, Book 9, Epistle CXXII
And they forgot his benefits, and his miracles which he [had] shewed them;
καὶ ἐπελάθοντο τῶν εὐεργεσιῶν αὐτοῦ καὶ τῶν θαυμασίων αὐτοῦ, ὧν ἔδειξεν αὐτοῖς,
И҆ забы́ша бл҃годѣѧ̑нїѧ є҆гѡ̀ и҆ чꙋдеса̀ є҆гѡ̀, ꙗ҆̀же показа̀ и҆̀мъ
"I have been mindful of the works of the Lord" [Psalm 77:11]. Now behold him roaming among the works of the Lord. For he was babbling without, and being made sorrowful thereby his spirit fainted: he babbled within with his own heart, and with his spirit, and having searched out that same spirit he was mindful of the eternal years, was mindful of the mercy of the Lord, how God will not repel him for everlasting; and he began now fearlessly to rejoice in His works, fearlessly to exult in the same. Let us hear now those very works, and let us too exult. But let even us leap over in our affections, and not rejoice in things temporal. For we too have our bed. Why do we not enter therein? Why do we not abide in silence? Why do we not search out our spirit? Why do we not think on the eternal years? Why do we not rejoice in the works of God? In such sort now let us hear, and let us take delight in Himself speaking, in order that when we shall have departed hence, we may do that which we used to do while He spoke; if only we are making the beginning of Him whereof he spoke in, "Now I have begun." To rejoice in the works of God, is to forget even yourself, if you can delight in Him alone. For what is a better thing than He? Do you not see that, when you return to yourself, you return to a worse thing? "for I shall be mindful from the beginning of Your wonderful works."
Exposition on Psalm 77
the miracles which he wrought before their fathers, in the land of Egypt, in the plain of Tanes.
ἐναντίον τῶν πατέρων αὐτῶν ἃ ἐποίησε θαυμάσια ἐν γῇ Αἰγύπτῳ, ἐν πεδίῳ Τάνεως.
пред̾ ѻ҆тцы̑ и҆́хъ, ꙗ҆̀же сотворѝ чꙋдеса̀ въ землѝ є҆гѵ́петстѣй, на по́ли танеѡ́сѣ:
"And I will meditate on all Your works, and on Your affections I will babble" [Psalm 77:12]. Behold the third babbling! He babbled without, when he hinted; he babbled in his spirit within, when he advanced: he babbled on the works of God, when he arrived at the place toward which he advanced. "And on Your affections:" not on any affections. What man does live without affections? And do ye suppose, brethren, that they who fear God, worship God, love God, have not any affections? Will you indeed suppose and dare to suppose, that painting, the theatre, hunting, hawking, fishing, engage the affections, and the meditation on God does not engage certain interior affections of its own, while we contemplate the universe, and place before our eyes the spectacle of the natural world, and therein labour to discover the Maker, and find Him nowhere unpleasing, but pleasing above all things?
Exposition on Psalm 77
He clave the sea, and led them through: he made the waters to stand as [in] a bottle.
διέρρηξε θάλασσαν καὶ διήγαγεν αὐτούς, παρέστησεν ὕδατα ὡσεὶ ἀσκὸν
разве́рзе мо́ре и҆ проведѐ и҆̀хъ: предста́ви во́ды ꙗ҆́кѡ мѣ́хъ,
"O God, Your way is in the Holy One" [Psalm 77:13]. He is contemplating now the works of the mercy of God around us, out of these he is babbling, and in these affections he is exulting. At first he is beginning from thence, "Your way is in the Holy One?" What is that way of Yours which is in the Holy One? "I am," He says, "the Way, the Truth, and the Life." [John 14:6] Return therefore, you men, from your affections...."Who is a great God, like our God?" Gentiles have their affections regarding their gods, they adore idols, they have eyes and they see not; ears they have and they hear not; feet they have and they walk not. Why do you walk to a God that walks not? I do not, he says, worship such things, and what do you worship? The divinity which is there. You then worship that whereof has been said elsewhere, "for the Gods of the nations are demons." You either worship idols, or devils. Neither idols, nor devils, he says. And what do you worship? The stars, sun, moon, those things celestial. How much better Him that has made both things earthly and things celestial. "Who is a great God like our God?"
Exposition on Psalm 77
And he guided them with a cloud by day, and all the night with a light of fire.
καὶ ὡδήγησεν αὐτοὺς ἐν νεφέλῃ ἡμέρας καὶ ὅλην τὴν νύκτα ἐν φωτισμῷ πυρός.
и҆ наста́ви ѧ҆̀ ѡ҆́блакомъ во днѝ и҆ всю̀ но́щь просвѣще́нїемъ ѻ҆гнѧ̀.
"You are the God that doest wonderful things alone" [Psalm 77:14]. You are indeed a great God, doing wonderful things in body, in soul; alone doing them. The deaf have heard, the blind have seen, the feeble have recovered, the dead have risen, the paralytic have been strengthened. But these miracles were at that time performed on bodies, let us see those wrought on the soul. Sober are those that were a little before drunken, believers are those that were a little before worshippers of idols: their goods they bestow on the poor that did rob before those of others...."Wonderful things alone." Moses too did them, but not alone: Elias too did them, even Eliseus did them, the Apostles too did them, but no one of them alone. That they might have power to do them, You were with them: when You did them they were not with You. For they were not with You when You did them, inasmuch as You made even these very men. How "alone"? Is it perchance the Father, and not the Son? Or the Son, and not the Father? Nay, but Father and Son and Holy Ghost. For it is not three Gods but one God that does wonderful things alone, and even in this very leaper-over. For even his leaping over and arriving at these things was a miracle of God: when he was babbling within with his own spirit, in order that he might leap over even that same spirit of his, and might delight in the works of God, he then did wonderful things himself. But God has done what? "You have made known unto the people Your power." Thence this congregation of Asaph leaping over; because He has made known in the peoples His virtue. What virtue of His has He made known in the peoples? "But we preach Christ crucified,...Christ the power of God and the wisdom of God." [1 Corinthians 1:23] If then the virtue of God is Christ, He has made known Christ in the peoples. Do we not yet perceive so much as this; and are we so unwise, are we lying so much below, do we so leap over nothing, as that we see not this?
Exposition on Psalm 77
he clave a rock in the wilderness, and made them drink as in a great deep.
διέρρηξε πέτραν ἐν ἐρήμῳ καὶ ἐπότισεν αὐτοὺς ὡς ἐν ἀβύσσῳ πολλῇ
Разве́рзе ка́мень въ пꙋсты́ни и҆ напоѝ ѧ҆̀ ꙗ҆́кѡ въ бе́зднѣ мно́зѣ:
"You have redeemed in Your arm Your people" [Psalm 77:15]. "With Your arm," that is, with Your power. "And to whom has the arm of the Lord been revealed?" [Isaiah 53:1] "You have redeemed in Your arm Your people, the sons of Israel and of Joseph." How as if two peoples, "the sons of Israel and of Joseph"? Are not the sons of Joseph among the sons of Israel?...He has admonished us of some distinction to be made. Let us search out our spirit, perchance God has placed there something— God whom we ought even by night to seek with our hands, in order that we may not be deceived— perchance we shall discover even ourselves in this distinction of "sons of Israel and of Joseph." By Joseph He has willed another people to be understood, has willed that the people of the Gentiles be understood. Why the people of the Gentiles by Joseph? Because Joseph was sold into Egypt by his brethren. [Genesis 37:28] That Joseph whom the brethren envied, and sold him into Egypt, when sold into Egypt, toiled, was humbled; when made known and exalted, flourished, reigned. And by all these things he has signified what? What but Christ sold by His brethren, banished from His own land, as it were into the Egypt of the Gentiles? There at first humbled, when the Martyrs were suffering persecutions: now exalted, as we see; inasmuch as there has been fulfilled in Him, "There shall adore Him all kinds of the earth, all nations shall serve Him." Therefore Joseph is the people of the Gentiles, but Israel the people of the Hebrew nation. God has redeemed His people, "the sons of Israel and of Joseph." By means of what? By means of the corner stone, [Ephesians 2:20] wherein the two walls have been joined together.
Exposition on Psalm 77
And he brought water out of the rock, and caused waters to flow down as rivers.
καὶ ἐξήγαγεν ὕδωρ ἐκ πέτρας καὶ κατήγαγεν ὡς ποταμοὺς ὕδατα.
и҆ и҆зведѐ во́дꙋ и҆з̾ ка́мене и҆ низведѐ ꙗ҆́кѡ рѣ́ки во́ды.
16–19“When our Lord had arrived and had entered the boat with Simon, the wind abated.” The Arian, therefore, who contradicts the birth [of the Lord] is also rejected, through the word that those who were in the boat spoke, “They came and worshiped him, and they were saying to him, ‘You are indeed the Son of God.’ ” It is he of whom it is written, “The waters saw you and trembled, and the depths too were stirred up. Your pathways are on many waters, and your footsteps are not known.” So they confessed by their word that he, concerning whom these things were spoken, was indeed the Son of God.
Commentary on Tatian’s Diatessaron 12:9
This is not the only example of the obedience of water available to us, for elsewhere we find it written, “The waters saw you, O God; the waters saw you, and they were afraid.” What is said here of the waters does not seem to be without a semblance of truth, since elsewhere the prophet also speaks in the same manner: “The sea saw and fled; Jordan was turned back.” Who does not know how in actual fact the sea fled at the crossing of the Hebrews? When the waters were divided, the people crossed over, believing because of the dust under their feet that the sea had fled and that the waters had vanished. Therefore, the Egyptian believed what he saw and entered in, but the waters that had fled returned for him. The waters, then, know how to gather, how to fear and how to flee, when commanded to do so by God. Let us imitate these waters, and let us recognize one congregation of the Lord, one church.
The Six Days of Creation 3.1.2
And he continues how? "The waters have seen You, O God, and they have feared and the abysses have been troubled" [Psalm 77:16]. What are the waters? The peoples. What are these waters has been asked in the Apocalypse, [Revelation 17:15] the answer was, the peoples. There we find most clearly waters put by a figure for peoples. But above he had said, "You have made known in the peoples Your virtue." With reason therefore, "the waters have seen You, and they have feared." They have been changed because they have feared. What are the abysses? The depths of waters. What man among the peoples is not troubled, when the conscience is smitten? You seek the depth of the sea, what is deeper than human conscience? That is the depth which was troubled, when God redeemed with His arm His people. In what manner were the abysses troubled? When all men poured forth their consciences in confession.
Exposition on Psalm 77
And they sinned yet more against him; they provoked the Most High in the wilderness.
καὶ προσέθεντο ἔτι τοῦ ἁμαρτάνειν αὐτῷ, παρεπίκραναν τὸν ῞Υψιστον ἐν ἀνύδρῳ
И҆ приложи́ша є҆щѐ согрѣша́ти є҆мꙋ̀, преѡгорчи́ша вы́шнѧго въ безво́днѣй:
In praises of God, in confessions of sins, in hymns and in songs, in prayers, "There is a multitude of the sound of waters. The clouds have uttered a voice" [Psalm 77:17]. Thence that sound of waters, thence the troubling of the abysses, because "the clouds have uttered a voice." What clouds? The preachers of the word of truth. What clouds? Those concerning which God does menace a certain vineyard, which instead of grape had brought forth thorns and He says, "I will command My clouds, that they rain no rain upon it." [Isaiah 5:6] In a word, the Apostles forsaking the Jews, went to the Gentiles: in preaching Christ among all nations, "the clouds have uttered a voice." "For Your arrows have gone through." Those same voices of the clouds He has again called arrows. For the words of the Evangelists were arrows. For these things are allegories. For properly neither an arrow is rain, nor rain is an arrow: but yet the word of God is both an arrow because it does smite; and rain because it does water. Let no one therefore any longer wonder at the troubling of the abysses, when "Your arrows have gone through." What is, "have gone through"? They have not stopped in the ears, but they have pierced the heart.
Exposition on Psalm 77
And they tempted God in their hearts, in asking meat for [the desire of] their souls.
καὶ ἐξεπείρασαν τὸν Θεὸν ἐν ταῖς καρδίαις αὐτῶν, τοῦ αἰτῆσαι βρώματα ταῖς ψυχαῖς αὐτῶν
и҆ и҆скꙋси́ша бг҃а въ сердца́хъ свои́хъ, воспроси́ти бра̑шна дꙋша́мъ свои̑мъ.
"The voice of Your thunder is in the wheel" [Psalm 77:18]. What is this? How are we to understand it? May the Lord give aid. When boys we were wont to imagine, whenever we heard thunderings from Heaven, that carriages were going forth as it were from the stables. For thunder does make a sort of rolling like carriages. Must we return to these boyish thoughts, in order to understand, "the voice of Your thunder is in the wheel," as though God has certain carriages in the clouds, and the passing along of the carriages does raise that sound? Far be it. This is boyish, vain, trifling. What is then, "The voice of Your thunder is in the wheel"? Your voice rolls. Not even this do I understand. What shall we do? Let us question Idithun himself, to see whether perchance he may himself explain what he has said: "The voice," he says, "of Your thunder is in the wheel." I do not understand. I will hear what you say, "Your lightnings have appeared to the round world." Say then, I had no understanding. The round world is a wheel. For the circuit of the round world is with reason called also an "orb:" whence also a small wheel is called an "orbiculus." "The voice of Your thunder is in the wheel:" Your "lightnings have appeared to the round world." Those clouds in a wheel have gone about the round world, have gone about with thundering and with lightning, they have shaken the abyss, with commandments they have thundered, with miracles they have lightened. "Unto every land has gone forth the sound of them, and unto the ends of the orb the words of them." "The land has been moved and made to tremble:" that is, all men that dwell in the land. But by a figure the land itself is sea. Why? Because all nations are called by the name of sea, inasmuch as human life is bitter, and exposed to storms and tempests. Moreover if you observe this, how men devour one another like fishes, how the stronger does swallow up the weaker— it is then a sea, unto it the Evangelists went.
Exposition on Psalm 77
They spoke also against God, and said, Will God be able to prepare a table in the wilderness?
καὶ κατελάλησαν τοῦ Θεοῦ καὶ εἶπαν· μὴ δυνήσεται ὁ Θεὸς ἑτοιμάσαι τράπεζαν ἐν ἐρήμῳ;
И҆ клевета́ша на бг҃а и҆ рѣ́ша: є҆да̀ возмо́жетъ бг҃ъ ᲂу҆гото́вати трапе́зꙋ въ пꙋсты́ни;
"Your way is in the sea" [Psalm 77:19]. But now Your way was in the Holy One, now "Your way is in the sea:" because the Holy One Himself is in the sea, and with reason even did walk upon the waters of the sea. [Matthew 14:25] "Your way is in the sea," that is, Your Christ is preached among the Gentiles...."Your way is in the sea, and Your paths in many waters," that is, in many peoples. "And Your footsteps will not be known." He has touched certain, and wonder were it if it be not those same Jews. Behold now the mercy of Christ has been so published to the Gentiles, that "Your way is in the sea. Your footsteps will not be known." How so, by whom will they not be known, save by those who still say, Christ has not yet come? Why do they say, Christ has not yet come? Because they do not yet recognise Him walking on the sea.
Exposition on Psalm 77
Forasmuch as he smote the rock, and the waters flowed, and the torrents ran abundantly; will he be able also to give bread, or prepare a table for his people?
ἐπεὶ ἐπάταξε πέτραν καὶ ἐρρύησαν ὕδατα καὶ χείμαρροι κατεκλύσθησαν, μὴ καὶ ἄρτον δύναται δοῦναι ἢ ἑτοιμάσαι τράπεζαν τῷ λαῷ αὐτοῦ;
Поне́же поразѝ ка́мень, и҆ потеко́ша во́ды, и҆ пото́цы наводни́шасѧ: є҆да̀ и҆ хлѣ́бъ мо́жетъ да́ти; и҆лѝ ᲂу҆гото́вати трапе́зꙋ лю́демъ свои̑мъ;
"You have led home Your people like sheep in the hand of Moses and of Aaron" [Psalm 77:20]. Why He has added this is somewhat difficult to discover....They banished Christ; sick as they were, they would not have Him for their Saviour; but He began to be among the Gentiles, and among all nations, among many peoples. Nevertheless, a remnant of that people has been saved. The ungrateful multitude has remained without, even the halting breadth of Jacob's thigh. [Genesis 32:32] For the breadth of the thigh is understood of the multitude of lineage, and among the greater part of the Israelites a certain multitude became vain and foolish, so as not to know the steps of Christ on the waters. "You have led home Your people like sheep," and they have not known You. Though You have done such great benefits unto them, hast divided sea, hast made them pass over dry land between waters, hast drowned in the waves pursuing enemies, in the desert hast rained manna for their hunger, leading them home "by the hand of Moses and Aaron:" still they thrust You from them, so that in the sea was Your Way, and Your steps they knew not.
Exposition on Psalm 77
Therefore the Lord heard, and was provoked: and fire was kindled in Jacob, and wrath went up against Israel.
διὰ τοῦτο ἤκουσε Κύριος καὶ ἀνεβάλετο, καὶ πῦρ ἀνήφθη ἐν ᾿Ιακώβ, καὶ ὀργὴ ἀνέβη ἐπὶ τὸν ᾿Ισραήλ,
Сегѡ̀ ра́ди слы́ша гдⷭ҇ь и҆ презрѣ̀, и҆ ѻ҆́гнь возгорѣ́сѧ во і҆а́кѡвѣ, и҆ гнѣ́въ взы́де на і҆и҃лѧ:
Because they believed not in God, and trusted not in his salvation.
ὅτι οὐκ ἐπίστευσαν ἐν τῷ Θεῷ οὐδὲ ἤλπισαν ἐπὶ τὸ σωτήριον αὐτοῦ.
ꙗ҆́кѡ не вѣ́роваша бг҃ови, нижѐ ᲂу҆пова́ша на спⷭ҇нїе є҆гѡ̀.
Yet he commanded the clouds from above, and opened the doors of heaven,
καὶ ἐνετείλατο νεφέλαις ὑπεράνωθεν καὶ θύρας οὐρανοῦ ἀνέῳξε
И҆ заповѣ́да ѡ҆блакѡ́мъ свы́ше, и҆ двє́ри небесѐ ѿве́рзе:
and rained upon them manna to eat, and gave them the bread of heaven.
καὶ ἔβρεξεν αὐτοῖς μάννα φαγεῖν καὶ ἄρτον οὐρανοῦ ἔδωκεν αὐτοῖς·
и҆ ѡ҆дождѝ и҆̀мъ ма́ннꙋ ꙗ҆́сти, и҆ хлѣ́бъ небе́сный дадѐ и҆̀мъ.
Man ate angels’ bread; he sent them provision to the full.
ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος, ἐπισιτισμὸν ἀπέστειλεν αὐτοῖς εἰς πλησμονήν.
Хлѣ́бъ а҆́гг҃льскїй ꙗ҆дѐ человѣ́къ: бра́шно посла̀ и҆̀мъ до сы́тости.
He removed the south wind from heaven; and by his might he brought in the south-west wind.
ἀπῇρε Νότον ἐξ οὐρανοῦ καὶ ἐπήγαγεν ἐν τῇ δυνάμει αὐτοῦ Λίβα
Воздви́же ю҆́гъ съ небесѐ, и҆ наведѐ си́лою свое́ю лі́ва:
And he rained upon them flesh like dust, and feathered birds like the sand of the seas.
καὶ ἔβρεξεν ἐπ᾿ αὐτοὺς ὡσεὶ χοῦν σάρκας καὶ ὡσεὶ ἄμμον θαλασσῶν πετεινὰ πτερωτά,
и҆ ѡ҆дождѝ на нѧ̀ ꙗ҆́кѡ пра́хъ плѡ́ти, и҆ ꙗ҆́кѡ песо́къ морскі́й пти̑цы перна̑ты.
And they fell into the midst of their camp, round about their tents.
καὶ ἐπέπεσον ἐν μέσῳ παρεμβολῆς αὐτῶν κύκλῳ τῶν σκηνωμάτων αὐτῶν,
И҆ нападо́ша посредѣ̀ ста́на и҆́хъ, ѡ҆́крестъ жили́щъ и҆́хъ.
So they ate, and were completely filled; and he gave them their desire.
καὶ ἔφαγον καὶ ἐνεπλήσθησαν σφόδρα, καὶ τὴν ἐπιθυμίαν αὐτῶν ἤνεγκεν αὐτοῖς,
И҆ ꙗ҆до́ша и҆ насы́тишасѧ ѕѣлѡ̀, и҆ жела́нїе и҆́хъ принесѐ и҆̀мъ.
They were not disappointed of their desire: [but] when their food was yet in their mouth,
οὐκ ἐστερήθησαν ἀπὸ τῆς ἐπιθυμίας αὐτῶν. ἔτι τῆς βρώσεως οὔσης ἐν τῷ στόματι αὐτῶν,
Не лиши́шасѧ ѿ жела́нїѧ своегѡ̀: є҆щѐ бра́шнꙋ сꙋ́щꙋ во ᲂу҆стѣ́хъ и҆́хъ,
then the indignation of God rose up against them, and slew the fattest of them, and overthrew the choice men of Israel.
καὶ ἡ ὀργὴ τοῦ Θεοῦ ἀνέβη ἐπ᾿ αὐτούς, καὶ ἀπέκτεινεν ἐν τοῖς πλείοσιν αὐτῶν, καὶ τοὺς ἐκλεκτοὺς τοῦ ᾿Ισραὴλ συνεπόδισεν.
и҆ гнѣ́въ бж҃їй взы́де на нѧ̀, и҆ ᲂу҆бѝ мнѡ́жайшаѧ и҆́хъ, и҆ и҆збра̑ннымъ і҆и҃лєвымъ запѧ́тъ.
In the midst of all this they sinned yet more, and believed not his miracles.
ἐν πᾶσι τούτοις ἥμαρτον ἔτι καὶ οὐκ ἐπίστευσαν ἐν τοῖς θαυμασίοις αὐτοῦ,
Во всѣ́хъ си́хъ согрѣши́ша є҆щѐ и҆ не вѣ́роваша чꙋдесє́мъ є҆гѡ̀:
And their days were consumed in vanity, and their years with anxiety.
καὶ ἐξέλιπον ἐν ματαιότητι αἱ ἡμέραι αὐτῶν καὶ τὰ ἔτη αὐτῶν μετὰ σπουδῆς.
и҆ и҆счезо́ша въ сꙋетѣ̀ дні́е и҆́хъ, и҆ лѣ̑та и҆́хъ со тща́нїемъ.
When he slew them, they sought him: and they returned and called betimes upon God.
ὅταν ἀπέκτειναν αὐτούς, τότε ἐξεζήτουν αὐτὸν καὶ ἐπέστρεφον καὶ ὤρθριζον πρὸς τὸν Θεὸν
Є҆гда̀ ᲂу҆бива́ше ѧ҆̀, тогда̀ взыска́хꙋ є҆го̀ и҆ ѡ҆браща́хꙋсѧ и҆ ᲂу҆́треневахꙋ къ бг҃ꙋ:
And they remembered that God was their helper, and the most high God was their redeemer.
καὶ ἐμνήσθησαν ὅτι ὁ Θεὸς βοηθὸς αὐτῶν ἐστι καὶ ὁ Θεὸς ὁ ῞Υψιστος λυτρωτὴς αὐτῶν ἐστι.
и҆ помѧнꙋ́ша, ꙗ҆́кѡ бг҃ъ помо́щникъ и҆̀мъ є҆́сть, и҆ бг҃ъ вы́шнїй и҆зба́витель и҆̀мъ є҆́сть:
Yet they loved him [only] with their mouth, and lied to him with their tongue.
καὶ ἠγάπησαν αὐτὸν ἐν τῷ στόματι αὐτῶν καὶ τῇ γλώσσῃ αὐτῶν ἐψεύσαντο αὐτῷ,
и҆ возлюби́ша є҆го̀ ᲂу҆сты̑ свои́ми, и҆ ѧ҆зы́комъ свои́мъ солга́ша є҆мꙋ̀:
For their heart [was] not right with him, neither were they steadfast in his covenant.
ἡ δὲ καρδία αὐτῶν οὐκ εὐθεῖα μετ᾿ αὐτοῦ, οὐδὲ ἐπιστώθησαν ἐν τῇ διαθήκῃ αὐτοῦ.
се́рдце же и҆́хъ не бѣ̀ пра́во съ ни́мъ, нижѐ ᲂу҆вѣ́ришасѧ въ завѣ́тѣ є҆гѡ̀.
But he is compassionate, and will forgive their sins, and will not destroy [them]: yea, he will frequently turn away his wrath, and will not kindle all his anger.
αὐτὸς δέ ἐστιν οἰκτίρμων καὶ ἱλάσκεται ταῖς ἁμαρτίαις αὐτῶν καὶ οὐ διαφθερεῖ καὶ πληθυνεῖ τοῦ ἀποστρέψαι τὸν θυμὸν αὐτοῦ καὶ οὐχὶ ἐκκαύσει πᾶσαν τὴν ὀργὴν αὐτοῦ.
То́й же є҆́сть ще́дръ, и҆ ѡ҆чⷭ҇титъ грѣхѝ и҆́хъ, и҆ не растли́тъ: и҆ ᲂу҆мно́житъ ѿврати́ти ꙗ҆́рость свою̀, и҆ не разжже́тъ всегѡ̀ гнѣ́ва своегѡ̀.
And he remembered that they are flesh; a wind that passes away, and returns not.
καὶ ἐμνήσθη ὅτι σάρξ εἰσι, πνεῦμα πορευόμενον καὶ οὐκ ἐπιστρέφον.
И҆ помѧнꙋ̀, ꙗ҆́кѡ пло́ть сꙋ́ть, дꙋ́хъ ходѧ́й и҆ не ѡ҆браща́ѧйсѧ.
How often did they provoke him in the wilderness, [and] anger him in a dry land!
ποσάκις παρεπίκραναν αὐτὸν ἐν τῇ ἐρήμῳ, παρώργισαν αὐτὸν ἐν γῇ ἀνύδρῳ;
Колькра́ты преѡгорчи́ша є҆го̀ въ пꙋсты́ни, прогнѣ́ваша є҆го̀ въ землѝ безво́днѣй;
Yea, they turned back, and tempted God, and provoked the Holy One of Israel.
καὶ ἐπέστρεψαν καὶ ἐπείρασαν τὸν Θεὸν καὶ τὸν ἅγιον τοῦ ᾿Ισραὴλ παρώξυναν.
и҆ ѡ҆брати́шасѧ, и҆ и҆скꙋси́ша бг҃а, и҆ ст҃а́го і҆и҃лева раздражи́ша:
They remembered not his hand, the day in which he delivered them from the hand of the oppressor.
καὶ οὐκ ἐμνήσθησαν τῆς χειρὸς αὐτοῦ, ἡμέρας, ἧς ἐλυτρώσατο αὐτοὺς ἐκ χειρὸς θλίβοντος,
и҆ не помѧнꙋ́ша рꙋкѝ є҆гѡ̀ въ де́нь, во́ньже и҆зба́ви ѧ҆̀ и҆з̾ рꙋкѝ ѡ҆скорблѧ́ющагѡ:
How he had wrought his signs in Egypt, and his wonders in the field of Tanes:
ὡς ἔθετο ἐν Αἰγύπτῳ τὰ σημεῖα αὐτοῦ καὶ τὰ τέρατα αὐτοῦ ἐν πεδίῳ Τάνεως.
ꙗ҆́коже положѝ во є҆гѵ́птѣ зна́мєнїѧ своѧ̑, и҆ чꙋдеса̀ своѧ̑ на по́ли танеѡ́сѣ:
and had changed their rivers into blood; and their streams, that they should not drink.
καὶ μετέστρεψεν εἰς αἷμα τοὺς ποταμοὺς αὐτῶν καὶ τὰ ὀμβρήματα αὐτῶν, ὅπως μὴ πίωσιν·
и҆ преложѝ въ кро́вь рѣ́ки и҆́хъ и҆ и҆сто́чники и҆́хъ, ꙗ҆́кѡ да не пїю́тъ.
He sent against them the dog-fly, and it devoured them; and the frog, and it spoiled them.
ἐξαπέστειλεν εἰς αὐτοὺς κυνόμυιαν, καὶ κατέφαγεν αὐτούς, καὶ βάτραχον, καὶ διέφθειρεν αὐτούς·
Посла̀ на нѧ̀ пє́сїѧ мꙋ̑хи, и҆ поѧдо́ша ѧ҆̀, и҆ жа̑бы, и҆ растлѝ ѧ҆̀:
And he gave their fruit to the canker worm, and their labours to the locust.
καὶ ἔδωκε τῇ ἐρυσίβῃ τοὺς καρποὺς αὐτῶν καὶ τοὺς πόνους αὐτῶν τῇ ἀκρίδι·
и҆ дадѐ ржѣ̀ плоды̀ и҆́хъ, и҆ трꙋды̀ и҆́хъ прꙋгѡ́мъ.
He killed their vines with hail, and their sycamores with frost.
ἀπέκτεινεν ἐν χαλάζῃ τὴν ἄμπελον αὐτῶν καὶ τὰς συκαμίνους αὐτῶν ἐν τῇ πάχνῃ·
Оу҆бѝ гра́домъ вїногра́ды и҆́хъ и҆ черни́чїе и҆́хъ сла́ною:
And he gave up their cattle to hail, and their substance to the fire.
καὶ παρέδωκεν εἰς χάλαζαν τὰ κτήνη αὐτῶν καὶ τὴν ὕπαρξιν αὐτῶν τῷ πυρί·
и҆ предадѐ гра́дꙋ скоты̀ и҆́хъ, и҆ и҆мѣ́нїе и҆́хъ ѻ҆гню̀.
He sent out against them the fury of his anger, wrath, and indignation, and affliction, a message by evil angels.
ἐξαπέστειλεν εἰς αὐτοὺς ὀργὴν θυμοῦ αὐτοῦ, θυμὸν καὶ ὀργὴν καὶ θλῖψιν, ἀποστολὴν δι᾿ ἀγγέλων πονηρῶν.
Посла̀ на нѧ̀ гнѣ́въ ꙗ҆́рости своеѧ̀, ꙗ҆́рость и҆ гнѣ́въ и҆ ско́рбь, посла́нїе а҆́ггєлы лю́тыми.
He made a way for his wrath; he spared not their souls from death, but consigned their cattle to death;
ὡδοποίησε τρίβον τῇ ὀργῇ αὐτοῦ καὶ οὐκ ἐφείσατο ἀπὸ θανάτου τῶν ψυχῶν αὐτῶν καὶ τὰ κτήνη αὐτῶν εἰς θάνατον συνέκλεισε
Пꙋтесотворѝ стезю̀ гнѣ́вꙋ своемꙋ̀, и҆ не пощадѣ̀ ѿ сме́рти дꙋ́шъ и҆́хъ, и҆ скоты̀ и҆́хъ въ сме́рти заключѝ:
and smote every first-born in the land of Egypt; the first-fruits of their labours in the tents of Cham.
καὶ ἐπάταξε πᾶν πρωτότοκον ἐν γῇ Αἰγύπτῳ, ἀπαρχὴν παντὸς πόνου αὐτῶν ἐν τοῖς σκηνώμασι Χάμ,
и҆ поразѝ всѧ́кое перворо́дное въ землѝ є҆гѵ́петстѣй, нача́токъ всѧ́кагѡ трꙋда̀ и҆́хъ въ селе́нїихъ ха́мовыхъ.
And he removed his people like sheep; he led them as a flock in the wilderness.
καὶ ἀπῇρεν ὡς πρόβατα τὸν λαὸν αὐτοῦ καὶ ἀνήγαγεν αὐτοὺς ὡσεὶ ποίμνιον ἐν ἐρήμῳ
И҆ воздви́же ꙗ҆́кѡ ѻ҆́вцы лю́ди своѧ̑, и҆ возведѐ ѧ҆̀ ꙗ҆́кѡ ста́до въ пꙋсты́ни:
And he guided them with hope, and they feared not: but the sea covered their enemies.
καὶ ὡδήγησεν αὐτοὺς ἐπ᾿ ἐλπίδι, καὶ οὐκ ἐδειλίασαν, καὶ τοὺς ἐχθροὺς αὐτῶν ἐκάλυψε θάλασσα.
и҆ наста́ви ѧ҆̀ на ᲂу҆пова́нїе, и҆ не ᲂу҆боѧ́шасѧ: и҆ врагѝ и҆́хъ покры̀ мо́ре.
And he brought them in to the mountain of his sanctuary, this mountain which his right hand had purchased.
καὶ εἰσήγαγεν αὐτοὺς εἰς ὄρος ἁγιάσματος αὐτοῦ, ὄρος τοῦτο, ὃ ἐκτήσατο ἡ δεξιὰ αὐτοῦ,
И҆ введѐ ѧ҆̀ въ го́рꙋ ст҃ы́ни своеѧ̀, го́рꙋ сїю̀, ю҆́же стѧжа̀ десни́ца є҆гѡ̀.
And he cast out the nations from before them, and made them to inherit by a line of inheritance, and made the tribes of Israel to dwell in their tents.
καὶ ἐξέβαλεν ἀπὸ προσώπου αὐτῶν ἔθνη καὶ ἐκληροδότησεν αὐτοὺς ἐν σχοινίῳ κληροδοσίας καὶ κατεσκήνωσεν ἐν τοῖς σκηνώμασιν αὐτῶν τὰς φυλὰς τοῦ ᾿Ισραήλ.
И҆ и҆згна̀ ѿ лица̀ и҆́хъ ꙗ҆зы́ки, и҆ по жре́бїю дадѐ и҆̀мъ (зе́млю) ᲂу҆́жемъ жребодаѧ́нїѧ, и҆ вселѝ въ селе́нїихъ и҆́хъ кѡлѣ́на і҆и҃лєва.
Yet they tempted and provoked the most high God, and kept not his testimonies.
καὶ ἐπείρασαν καὶ παρεπίκραναν τὸν Θεὸν τὸν ῞Υψιστον καὶ τὰ μαρτύρια αὐτοῦ οὐκ ἐφυλάξαντο
И҆ и҆скꙋси́ша и҆ преѡгорчи́ша бг҃а вы́шнѧго, и҆ свидѣ́нїй є҆гѡ̀ не сохрани́ша:
And they turned back, and broke covenant, even as also their fathers: they became like a crooked bow.
καὶ ἀπέστρεψαν καὶ ἠθέτησαν, καθὼς καὶ οἱ πατέρες αὐτῶν, μετεστράφησαν εἰς τόξον στρεβλὸν
и҆ ѿврати́шасѧ и҆ ѿверго́шасѧ, ꙗ҆́коже и҆ ѻ҆тцы̀ и҆́хъ: преврати́шасѧ въ лꙋ́къ развраще́нъ:
And they provoked him with their high places, and moved him to jealousy with their graven images.
καὶ παρώργισαν αὐτὸν ἐν τοῖς βουνοῖς αὐτῶν, καὶ ἐν τοῖς γλυπτοῖς αὐτῶν παρεζήλωσαν αὐτόν.
и҆ прогнѣ́ваша є҆го̀ въ хо́лмѣхъ свои́хъ, и҆ во и҆стꙋка́нныхъ свои́хъ раздражи́ша є҆го̀.
God heard and lightly regarded [them], and greatly despised Israel.
ἤκουσεν ὁ Θεὸς καὶ ὑπερεῖδε καὶ ἐξουδένωσε σφόδρα τὸν ᾿Ισραήλ.
Слы́ша бг҃ъ и҆ презрѣ̀, и҆ ᲂу҆ничижѝ ѕѣлѡ̀ і҆и҃лѧ:
And he rejected the tabernacle of Selom, his tent where he dwelt among men.
καὶ ἀπώσατο τὴν σκηνὴν Σιλώμ, σκήνωμα, ὃ κατεσκήνωσεν ἐν ἀνθρώποις.
и҆ ѿри́нꙋ ски́нїю силѡ́мскꙋю, селе́нїе є҆́же {селе́нїе своѐ, и҆дѣ́же} всели́сѧ въ человѣ́цѣхъ:
And he gave their strength into captivity, and their beauty into the enemy’s hand.
καὶ παρέδωκεν εἰς αἰχμαλωσίαν τὴν ἰσχὺν αὐτῶν καὶ τὴν καλλονὴν αὐτῶν εἰς χεῖρα ἐχθρῶν
и҆ предадѐ въ плѣ́нъ крѣ́пость и҆́хъ, и҆ добро́тꙋ и҆́хъ въ рꙋ́ки врагѡ́въ:
And he gave his people to the sword; and disdained his inheritance.
καὶ συνέκλεισεν ἐν ῥομφαίᾳ τὸν λαὸν αὐτοῦ καὶ τὴν κληρονομίαν αὐτοῦ ὑπερεῖδε.
и҆ затворѝ во ѻ҆рꙋ́жїи лю́ди своѧ̑ и҆ достоѧ́нїе своѐ презрѣ̀.
Fire devoured their young men; and their virgins mourned not.
τοὺς νεανίσκους αὐτῶν κατέφαγε πῦρ, καὶ αἱ παρθένοι αὐτῶν οὐκ ἐπενθήθησαν·
Ю҆́ношы и҆́хъ поѧдѐ ѻ҆́гнь, и҆ дѣ̑вы и҆́хъ не ѡ҆сѣ́тѡваны бы́ша:
Their priests fell by the sword; and their widows shall not be wept for.
οἱ ἱερεῖς αὐτῶν ἐν ρομφαίᾳ ἔπεσον, καὶ αἱ χῆραι αὐτῶν οὐ κλαυθήσονται.
свѧще́нницы и҆́хъ мече́мъ падо́ша, и҆ вдови́цы и҆́хъ не ѡ҆пла̑каны бꙋ́дꙋтъ.
So the Lord awaked as one out of sleep, [and] as a mighty man who has been heated with wine.
καὶ ἐξηγέρθη ὡς ὁ ὑπνῶν Κύριος, ὡς δυνατὸς κεκραιπαληκὼς ἐξ οἴνου,
И҆ воста̀ ꙗ҆́кѡ спѧ̀ гдⷭ҇ь, ꙗ҆́кѡ си́ленъ и҆ шꙋ́менъ ѿ вїна̀:
And he smote his enemies in the hinder parts: he brought on them a perpetual reproach.
καὶ ἐπάταξε τοὺς ἐχθροὺς αὐτοῦ εἰς τὰ ὀπίσω, ὄνειδος αἰώνιον ἔδωκεν αὐτοῖς.
и҆ поразѝ врагѝ своѧ̑ вспѧ́ть, поноше́нїе вѣ́чное дадѐ и҆̀мъ:
And he rejected the tabernacle of Joseph, and chose not the tribe of Ephraim;
καὶ ἀπώσατο τὸ σκήνωμα ᾿Ιωσὴφ καὶ τὴν φυλὴν ᾿Εφραὶμ οὐκ ἐξελέξατο·
и҆ ѿри́нꙋ селе́нїе і҆ѡ́сифово, и҆ колѣ́но є҆фре́мово не и҆збра̀:
but chose the tribe of Juda, the mount Sion which he loved.
καὶ ἐξελέξατο τὴν φυλὴν ᾿Ιούδα, τὸ ὄρος τὸ Σιών, ὃ ἠγάπησε,
и҆ и҆збра̀ колѣ́но і҆ꙋ́дово, го́рꙋ сїѡ́ню, ю҆́же возлюбѝ:
And he built his sanctuary as [the place] of unicorns; he founded it for ever on the earth.
καὶ ᾠκοδόμησεν ὡς μονοκέρωτος τὸ ἁγίασμα αὐτοῦ, ἐν τῇ γῇ ἐθεμελίωσεν αὐτὴν εἰς τὸν αἰῶνα.
и҆ созда̀ ꙗ҆́кѡ є҆диноро́га ст҃и́лище своѐ: на землѝ ѡ҆снова̀ и҆̀ въ вѣ́къ.
He chose David also his servant, and took him up from the flocks of sheep.
καὶ ἐξελέξατο Δαυΐδ τὸν δοῦλον αὐτοῦ καὶ ἀνέλαβεν αὐτὸν ἐκ τῶν ποιμνίων τῶν προβάτων,
И҆ и҆збра̀ дв҃да раба̀ своего̀, и҆ воспрїѧ́тъ є҆го̀ ѿ ста́дъ ѻ҆́вчихъ:
He took him from following the ewes great with young, to be the shepherd of Jacob his servant, and Israel his inheritance.
ἐξόπισθεν τῶν λοχευομένων ἔλαβεν αὐτόν ποιμαίνειν ᾿Ιακὼβ τὸν δοῦλον αὐτοῦ καὶ ᾿Ισραὴλ τὴν κληρονομίαν αὐτοῦ
ѿ дои́лицъ поѧ́тъ є҆го̀, пастѝ і҆а́кѡва раба̀ своего̀, и҆ і҆и҃лѧ достоѧ́нїе своѐ.
So he tended them in the innocency of his heart; and guided them by the skillfulness of his hands.
καὶ ἐποίμανεν αὐτοὺς ἐν τῇ ἀκακίᾳ τῆς καρδίας αὐτοῦ, καὶ ἐν τῇ συνέσει τῶν χειρῶν αὐτοῦ ὡδήγησεν αὐτούς.
И҆ ᲂу҆пасѐ ѧ҆̀ въ неѕло́бїи се́рдца своегѡ̀, и҆ въ ра́зꙋмѣхъ рꙋкꙋ̀ своє́ю наста́вилъ ѧ҆̀ є҆́сть.
[[A Psalm] of instruction for Asaph.] Give heed, O my people, to my law: incline your ear to the words of my mouth.
Συνέσεως τῷ ᾿Ασάφ. - ΠΡΟΣΕΧΕΤΕ, λαός μου, τῷ νόμῳ μου, κλίνατε τὸ οὖς ὑμῶν εἰς τὰ ῥήματα τοῦ στόματός μου·
Внемли́те, лю́дїе моѝ, зако́нꙋ моемꙋ̀, приклони́те ᲂу҆́хо ва́ше во глаго́лы ᲂу҆́стъ мои́хъ.