The struggle against sin and unjust hatred
They were suffering. Indeed, they were performing thanksgivings and drinking together when he said, and 'Lazarus was one of those reclining' (Luke 16:20). As far as I have the causes of the pain, I have it continually added to me. If, therefore, you, having heard, offer a helpful secondary remedy like the lashes in a useful way, once healed, I will no longer suffer.
19 For I will proclaim my lawlessness. He says this: by proclaiming my lawlessness, I do not hide the pain; for always remembering and going through it, having the pain, that I have become in it. And I do not proclaim it only so much as to want to find the one healing it. 'I will care' indeed 'about my sin.' Not everyone sinning cares about his sin. Cain sinned and he heard: 'Have you sinned? Be silent.' If he had been silent, I would have cared about his sin, how he might cast it away and no longer let it act, no longer being persuaded to be according to it. 19 And I will care about my sin. Here, lawlessness and sin can be said in parallel. Concerning this, John writes in the epistle attributed to him, saying: 'Everyone who practices sin also practices lawlessness, and sin is lawlessness' (1 John 3:4). Therefore, 'I will care' 'about my lawlessness' being sin. For I proclaim it, I do not hide it, I do not wait for what is from without to convict me, I do not wait for another to say to me: 'You are in sin and lawlessness.' It was said to us that: 'his righteous one,' he says, 'is an accuser in the first instance; as when the adversary brings a charge, he is convicted.' And we took that; he says: 'say you the sins first, so that you may be justified.' Do not wait for the accuser. One must be an accuser in his own first instance; for if this happens, then he is ashamed, since you cared about your sin, how you might no longer act it.
20 And my enemies live and are prevailing against me. For this reason I call upon you as a helper; for this reason I have made myself compliant toward being scourged by you. Since, therefore, from the
To sin and to have lawlessness—'they live and are held fast against me' (Ps 38:10)—for they nourish my wickedness; therefore, do what I ask of me: 'I am anxious' (Ps 38:11) 'concerning my sin.' Therefore, strike me, bring near strenuous helps, so that I may be healed; for then the rest become weaker than me, they are crushed under my feet; for Jesus alone is able to crush Satan under the feet of the saints. And again: 'And the God of peace will crush Satan under your feet quickly' (Rom 16:20). As long as neither he nor those after him is being crushed, they live.
20 And those hating me unjustly were multiplied (Ps 35:19). However, great is the praise that he hated not justly. For instance, if someone were to hate someone as if he were proud when he is not proud, but also entirely blind, he hates him unjustly. The elders who rose up against Susanna hated her because they did not find her fault. This hatred is unjust. Egypt hated Joseph. This hatred is unjust.
21 They beset me, because they persecuted righteousness. I did not harm them; for no one is 'justly pursuing the righteous' (Ps 34:12) and persecuting righteousness—the 'persecuted' here does not mean to pursue in a hating way, but to pursue after, as it signifies. Just as if one says: 'Seek peace and pursue it' (Ps 34:14).
21 And the beloved cast me off as if a dead thing to be loathed. I worked good things for them, and it was necessary for them to receive good from me instead of good. But 'evils' 'instead of good' they provide to me, being unfeeling, as they are of the evil ones; and in what disposition I am toward them, I am such as not rejoicing in their evils, but loving them and desiring to make them outside of the evils. The beloved of me, whom it was necessary to love, they rejected as a dead thing to be loathed, as if they were fleeing from me, a stinking corpse. And it is also good to say 'the beloved,' not 'the one being loved'; for he hated. 22 Do not abandon me, Lord; my God, do not turn away from me. Even if they themselves have abandoned me...
Greek
ὠδυνῶντο. ἀμέλει γοῦν καὶ συνπόσια ἐπετελοῦντο χαριστήρια ὅτε εἶπεν, καὶ "Λάζαρος εἷς ἦν τῶν ἀνακειμένων". ἐς ὅσον ἔχω τὰ αἴτια τῆς ἀλγηδόνος, διὰ παντὸς αὐτὴν ἐπίπροσθεν ἔχω. ἐὰν οὖν σὺ ἐπακούσας καὶ τὰς μάστιγας συμφερόντως οἷα βοήθημα ἐπίπονον προσαγάγῃς, θεραπευθεὶς οὐκέτι ἀλγῶ. 19 ὅτι τὴν ἀνομίαν μου ἀναγγελῶ. τοῦτο λέγει· ἀναγγέλλων τὴν ἀνομίαν μου οὐ κρύπτω τὴν ἀλγηδόνα· ἀεὶ γὰρ μνημονεύων καὶ διεξερχόμενος τὴν ὀδύνην ἔχων ὅτι γέγονα ἐν αὐτῇ. καὶ οὐ τοσοῦτόν γε ἀναγγελῶ αὐτὴν ὥστε θελῆσαι εὑρεῖν τὸν θεραπεύοντα αὐτήν. "μεριμνήσω" γ̣οῦν "περὶ τῆς ἁμαρτίας μου". οὐ πᾶς ἁμαρτάνων μεριμνᾷ περὶ τῆς ἁμαρτίας αὐτοῦ. ἥμαρτεν ὁ Κάιν καὶ ἤ κουσεν· "ἥμαρτες; ἡσύχασον". εἰ ἦν ἡσυχάσας, ἐμερίμνα περὶ τῆς ἁμαρτίας αὐτοῦ, πῶς αὐτὴν ἀποβάλῃ καὶ μηκέτι αὐτὴν ἐνεργήσῃ τῷ μηκέτι πεποιωμένος εἶναι κατ' αὐτήν. 19 καὶ μεριμνήσω περὶ τῆς ἁμαρτίας μου. ἐκ παραλλήλου δύναται ὧδε ἡ ἀνομία καὶ ἁμαρτία εἰρῆσθαι. περὶ τούτου δὲ ὁ Ἰωάννης ἐν τῇ κατ' αὐτὸν ἐπιστολῇ γράφει λέγων· "πᾶς ὁ ποιῶν τὴν ἁμαρτίαν καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία". "μεριμνήσω" οὖν "περὶ τῆς ἀνομίας μου" οὔσης ἁμαρτίας. ἀπαγγελῶ γοῦν αὐτήν, οὐ κρύπτω, οὐ περιμένω ὃ ἔξωθεν ἐλέγξαι, οὐ περιμένω ἵνα ἄλλος μοι εἴπῃ ὅτι· "ἐν ἁμαρτίᾳ καὶ ἀνομίᾳ εἶ". ἐλέγετο ἡμῖν ὅτι· "δίκαιος αὐτοῦ", φησίν, "κατήγορος ἐν πρωτολογίᾳ· ὡς ὅταν ἐπιβάλῃ ὁ ἀντίδικος, ἐλέγχεται". καὶ ἐλάβομεν ἐκεῖνο· λε´̣γει· "λέγε σὺ τὰς ἁμαρτίας πρῶτος, ἵνα δικαιωθῇς". μὴ περίμενε τὸν κατήγορον. ἐν πρωτολογίᾳ ἑαυτοῦ κατηγορητέον· ἐα`̣ν̣ γὰρ τοῦτο γένηται, λοιπὸν κατ271 αισχύνεται ἐκεῖνος, ἐπεὶ σὺ ἐμερίμνησας περὶ τῆς ἁμαρτίας σου, πῶς μηκέτι αὐτὴν ἐνεργῇς. 20 οἱ δὲ ἐχθροί μου ζῶσιν καὶ κεκραταίωνται ὑπὲρ ἐμέ. διὰ τοῦτό σε βοηθὸν ἐπικαλοῦμαι, διὰ τοῦτο εὐτρεπῆ ἐμαυτὸν πεποίηκα πρὸς τὸ ὑπὸ σοῦ μαστιχθῆναι. ἐπειδὴ οὖν ἐκ τοῦ ἁμαρτάνειν με καὶ ἔχειν ἀνομίαν "ζῶσιν καὶ κεκραταίωνται ὑπὲρ ἐμέ"–τρέφονται γὰρ τὴν ἐμὴν κακίαν–, διὰ τοῦτο ἃ αἰτῶ ποίησόν μοι· "μεριμνῶ" γὰρ "περὶ τῆς ἁμαρτίας μου". μάστιξον οὖν με, ἐπίπονα βοηθήματα προσάγαγε, ἵνα ἰαθῶ· τότε γὰρ λοιπὸν ἐκεῖνοι ἀσθενέστεροί μου γίνονται, συντρίβονται ὑπὸ τοὺς πόδας μου· Ἰησοῦς γὰρ μόνος δύναται συντρῖψαι ὑπὸ τοὺς πόδας τῶν ἁγίων τὸν σατανᾶν. καὶ πάλιν· "ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει". ὅσον οὖν οὔπω συντέτριπται οὐδὲ αὐτὸς οὐδὲ οἱ ἀνφ' αὐτόν, ζῶσιν. 20 καὶ ἐπληθύνθησαν οἱ μισοῦντές με ἀδίκως. ὅμως ἔπαινος μέγας ὅτι ἐμισεῖτο οὐ δικαίως. οἷον εἴ τις μισήσειέν τινα ὡς ὑπερήφανον οὐκ ὄντα ὑπερήφανον, ἀλλὰ καὶ πάνυ γε ἄτυφον, ἀδίκως αὐτὸν μισεῖ. ἐμίσησαν τὴν Σωσάνναν οἱ κατ' αὐτῆς ἐπιβάντες πρεσβύτεροι ὅτι οὐκ εἷλον αὐτήν. τοῦτο τὸ μῖσος ἄδικόν ἐστιν. ἐμίσησεν ἡ Αἰγυπτία τὸν Ἰωσήφ. τοῦτο τὸ μῖσος ἄδικόν ἐστιν. 21 ἐνδιέβαλλόν με, ἐπεὶ κατεδίωκον δικαιοσύνην. οὐκ ἔβλαπτον αὐτούς· οὐδεὶς γὰρ "δικαίως τὸ δίκαιον διώκων" καὶ καταδιώκων τὴν δικαιοσύνην–τὸ "κατεδίωκον" ὧδε οὐ τὸ μισητικῶς διώκειν, τὸ μεταδιώκειν ω σημαίνει. ὡς ἐὰν λέγῃ· "ζήτησον εἰρήνην καὶ δίωξον αὐτήν". 21 καὶ ἀπέριψάν με τὸν ἀγαπητὸν ὡσεὶ νεκρὸν ἐβδελυγμένον. ἀγαθὰ ἐγὼ εἰς αὐτοὺς ἐνήργησα καὶ ἔδει ἀντὶ ἀγαθῶν ἀγαθά με λ̣αβεῖν παρ' αὐτῶν. "κακὰ" δὲ "ἀντὶ ἀγαθῶν" μοι παρέσχον ἀναισθητοῦντες οἷ κακῶν εἰσιν, καὶ ποίᾳ διαθέσει ἐγὼ πρὸς αὐτούς εἰμι τοιοῦτος οὐ συνχαίρων τοῖς κακοῖς αὐτῶν, ἀλλὰ ἀγαπῶν αὐτοὺς καὶ ἐκτὸς τῶν κακῶν αὐτοὺς θέλων ποιῆσαι. τὸν ἀγαπητόν με, ὃν ἔδει ἀγαπᾶσθαι, ὡς νεκρὸν ἐβδελυγμένον παραιτήσαντο, ὡς τὸν ὀδωδότα νεκρὸν ἔφυγον ἀπ' ἐμοῦ. εὖ δὲ καὶ τὸ φάναι "τὸν ἀγαπητόν", οὐ "τὸν ἀγαπώμενον"· ἐμισεῖτο γάρ. 22 μὴ 182 ἐνκαταλίπῃς με, κύριε· ὁ θεός μου, μὴ ἀποστῇς ἀπ' ἐμοῦ. εἰ καὶ αὐτοὶ ἐνκατέλειψάν
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.