The Two Covenants and the Proclamation of Glory
your Father who is in the heavens. For when the approach of God has been called to us, doing all things according to the right reason, we bless through blessing, we act or we bear the name of the Lord; for not otherwise having it, we pray that it itself might become blessed and holy.
But regarding precision, as it has been said about this in Psalm 22, 'Let us exalt his name to the same degree' (Ps 22:2); now we are satisfied with those things said through brevity. Strive as much as possible and in this way to receive the set-forth words; those who offer up to the Old Testament things happening in place of sensible things offer an old hymn. For after the Pharaoh, the tyrant of Egypt, was submerged, Moses, with all the Hebrew multitude, sang a hymn: 'Let us sing to the Lord, for he has been gloriously glorified' (Ps 95:2-3); he cast horse and rider into the sea. And regarding other things having happened, it is more bodily to see the hymn of Israel in the Pentateuch and the rest of the Old Scripture.
But those who depart from the antiquity of the letter to be discipled by the novelty of the Spirit, being made upright intellectually and spiritually, offer a new hymn to the Lord, the power of which having been abolished, the death of the devil having been overcome, and the underground realm of the mental Egypt having become submerged, Jesus, through the grace of God, having tasted every death. And those having sung to the Lord, not having been freed from all curses but having received the blessing supplied from God, bless the name of him who blessed them with all spiritual blessing in the heavenly places.
The set-forth commands become for the disciples of Jesus who hear: 'Go and make disciples of all nations' (Matt 28:19). For the Holy Spirit wills to accomplish the evangelical work in them with a swift and undivided zeal. For this 'day by day' presents to them the continuous evangelizing of the salvation of God, concerning which it has been said: 'This is truly the Savior of the world' (John 4:42), and again, 'A Savior has been born to you today, who is Christ the Lord' (Luke 2:11). For the prophecy saying 'All flesh shall see the salvation of God' (Luke 24:46), as the apostles evangelize his salvation day by day, shall reach its fulfillment.
It is possible to take the two covenants of the Savior, who is the sun of righteousness, from day to day. Since those who are commanded to evangelize are law-abiding and have the light of the first day, they subsequently follow that day with another day according to the new covenant, being enlightened, and they proclaim the salvation of God. Proclaiming Christ the Savior, who is the salvation of God, they announce to all nations the glory of God, which is Christ, who happens to be the radiance of the glory of God; concerning this, it is written in Isaiah: 'The glory of God shall be seen' (Isa 60:1), and also, 'And the glory of God shall rise upon you' (Isa 60:1). For just as Christ is the wisdom and power and truth and righteousness of God, so also his glory is.
Moreover, they are commanded to announce his wonders to all peoples, concerning which it is said to God in Psalm 76: 'You have done many things, Lord my God, your wonderful works' (Ps 76:6). The prophet Isaiah says that the cause of these wonders is: 'Lord my God, I will glorify you, I will sing praise to your name, for you have done wonderful things, a true ancient purpose' (Isa 25:1). For Christ the Savior has done wonderful things, having freed every soul suffering under the devil, establishing the ancient purpose of God, according to which man existed as being straight, having come to be in the image and likeness of the Creator. And if you wish the things being proclaimed to the people to be wonderful, immense powers, such as Jesus raising the dead and restoring the blind to sight, and if anything else of this kind is written, you do not err. And it is also possible to do so: manifest through theology the most unclouded knowledge concerning God, so that the nations might have right discourse concerning God, being freed from much-godly fear. These things will in no way suit those returning from Babylon in the times of Cyrus or in the times of Darius, who perceptibly built the temple while Zerubbabel and Joshua the priest were presiding over the building in Judah after the captivity. For these things are fulfilled through works after the presence of our Savior, with all his disciples wandering through the whole earth and evangelizing, having announced his salvation to all.
Greek
πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. τῆς γὰρ θεοῦ προσηγορίας ἐπικληθείσης ἡμῖν, πάντα πράττοντες τὰ κατὰ λόγον τὸν ὀρθὸν δι' εὐλογίας ω ν εὐλογοῦμεν, ἐνεργοῦμεν ο φοροῦμεν ο νομα κυρίου· οὐ γὰρ α λλως ε χοντος αὐτοῦ, εὐχόμεθα εὐλογημένον αὐτὸ καὶ α γιον γενέσθαι. δι' ἀκριβείας δὲ ὡς οι όν τ' η ν ει ρηται περὶ τούτου ἐν τῷ ΛΓ ψαλμῷ εἰς τὸ ̔Υψώσωμεν τὸ ο νομα αὐτοῦ ἐπὶ τὸ αὐτό· ο θεν νῦν ἀρκούμεθα τοῖς διὰ βραχέων εἰρημένοις. ̓Επίστησον εἰ δυνατὸν καὶ ου τως ἐκδέξασθαι τὰς προκειμένας λέξεις· οἱ τῇ παλαιᾷ διαθήκῃ προσανέχοντες ὑπὲρ αἰσθητῶν συμβαινόντων πραγμάτων ᾳ δοντες ᾳ σμα παλαιὸν ῃ δον. τοῦ γὰρ Φαραὼ τοῦ τῆς Αἰγύπτου τυράννου καταποντισθέντος, ᾳ δει Μωυσῆς μετὰ πάσης τῆς ̔Εβραϊκῆς πληθύος ᾠδὴν η ἐφύμνιον Αισωμεν τῷ κυρίῳ, ἐνδόξως γὰρ δεδόξασται· ι ππον καὶ ἀναβάτην ε ρριψεν εἰς θάλασσαν. καὶ ἐπ' α λλοις δὲ συμβεβηκόσι σωματικώτερόν ἐστιν ἰδεῖν ᾳ δοντα τὸν ̓Ισραὴλ ἐν τῇ Πεντατεύχῳ καὶ τῇ λοιπῇ παλαιᾷ γραφῇ. οἱ δὲ ἀποστάντες τῆς παλαιότητος τοῦ γράμματος ἐπὶ τῷ μαθητευθῆναι τῇ καινότητι τοῦ πνεύματος ἐπὶ νοητῶς καὶ πνευματικῶς κατορθουμένοις καινὸν τῷ κυρίῳ ᾳ δουσιν ᾳ σμα, καταργηθέντος τοῦ τὸ κράτος ε χοντος τοῦ θανάτου διαβόλου καὶ ὑποβρυχίου γενομένου τοῦ τῆς νοητῆς Αἰγύπτου τυράννου, ̓Ιησοῦ ὑπὲρ παντὸς γευσαμένου θανάτου χάριτι θεοῦ. ᾳ δοντες δὲ κυρίῳ ου τοι πάσας κατάρας ἠλευθερωμένοι καὶ τῆς εὐλογίας μετειληφότες τῆς θεόθεν χορηγουμένης, εὐλογοῦσι τὸ ο νομα τοῦ εὐλογήσαντος αὐτοὺς πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις. 930 Ps 95,2b.3 Αἱ προκείμεναι προστάξεις γίνονται τοῖς ̓Ιησοῦ μαθηταῖς ἀκούουσι Πορευθέντες μαθητεύσατε πάντα τὰ ε θνη. βούλεται γὰρ τὸ πνεῦμα τὸ α γιον συντόνῳ καὶ ἀδιαστάτῳ σπουδῇ ἐπιτελεῖν αὐτοὺς τὸ εὐαγγελικὸν ε ργον. τὸ γὰρ ̔Ημέραν ἐξ ἡμέρας τοῦτο παρίστησι τὸ διηνεκῶς αὐτοὺς εὐαγγελίζεσθαι τὸ θεοῦ σωτήριον, περὶ ου ει ρηται Ου τός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου, καὶ πάλιν ̓Ετέχθη σήμερον ὑμῖν σωτὴρ ο ς ἐστι χριστὸς κύριος. τῶν γὰρ ἀποστόλων εὐαγγελιζομένων ἡμέραν ἐξ ἡμέρας τὸ σωτήριον αὐτοῦ, ἐκβάσεως τεύξεται ἡ προφητεία ἡ λέγουσα Οψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ ἡμῶν. ∆υνατὸν τὸ ̔Ημέραν ἐξ ἡμέρας ἐκλαβεῖν τὰς δύο διαθήκας τοῦ σωτῆρος ο ντος ἡλίου δικαιοσύνης. ἐπεὶ ου ν οἱ εὐαγγελίζεσθαι προσταττόμενοι νομομαθεῖς ο ντες καὶ τῆς πρώτης ἡμέρας φωτισμὸν ει χον, ἀκολούθως ἐκ τῆς ἡμέρας ἐκείνης ἡμέραν α λλην τὴν κατὰ τὴν καινὴν διαθήκην φωτιζόμενοι τὸ θεοῦ σωτήριον ἀπαγγελοῦσιν. Εὐαγγελιζόμενοι δὲ τὸν σωτῆρα Χριστὸν ο ντα θεοῦ σωτήριον, ἀναγγέλλουσι πᾶσι 194 τοῖς ε θνεσι τὴν θεοῦ δόξαν, η τις ἐστὶν ὁ Χριστὸς τυγχάνων ἀπαύγασμα τῆς θεοῦ δόξης· περὶ η ς γέγραπται ἐν ̔Ησαΐᾳ ̓Οφθήσεται ἡ θεοῦ δόξα, καὶ μεθ' ε τερα Καὶ ἡ δόξα τοῦ θεοῦ ἐπὶ σὲ ἀνατέταλκεν. ὡς γὰρ σοφία καὶ δύναμις ἀλήθειά τε καὶ δικαιοσύνη θεοῦ ὁ Χριστός, ου τως καὶ δόξα αὐτοῦ τυγχάνει. Πρὸς τούτοις δὲ καὶ ἀναγγέλλειν ἐν πᾶσι τοῖς λαοῖς τὰ θαυμάσια αὐτοῦ προστάττονται, περὶ ω ν ἐν ΛΘ ψαλμῷ πρὸς θεὸν ει ρηται Πολλὰ ἐποίησας σύ, κύριε ὁ θεός μου, τὰ θαυμάσιά σου. τὸν τούτων τῶν θαυμάτων αι τιον ὑμνῶν ̔Ησαΐας ὁ προφήτης φησὶ Κύριε ὁ θεός μου, δοξάσω σε, ὑμνήσω τὸ ο νομά σου, ο τι ἐποίησας θαυμαστὰ πράγματα, βουλὴν ἀρχαίαν ἀληθινήν. Χριστὸς γὰρ ὁ σωτὴρ θαυμαστὰ πεποίηκεν ἐλευθερώσας πᾶσαν ψυχὴν ὑπὸ τοῦ διαβόλου καταπονουμένην, τὴν ἀρχαίαν θεοῦ βουλὴν στήσας καθ' η ν εὐθὴς ὁ α νθρωπος ὑπῆρχε κατ' εἰκόνα καὶ ὁμοίωσιν τοῦ δημιουργοῦ γεγονώς. εἰ δὲ καὶ τεραστίους δυνάμεις ει ναι βούλεται τὰ ἀπαγγελλόμενα τοῖς λαοῖς θαυμάσια καθ' α ς ̓Ιησοῦς νεκροὺς η γειρε καὶ τυφλοὺς εἰς ο ψιν ἀποκαθιστᾷ καὶ ει τι α λλο τοιοῦτον ἀναγέγραπται, οὐχ ἁμαρτάνεις. ∆υνατὸν δὲ καὶ ου τως· Φανερώσατε διὰ θεολογίας τὴν περὶ θεοῦ ἀκραιφνεστάτην γνῶσιν, ο πως ὀρθὴν διάληψιν περὶ θεοῦ ε χῃ τὰ ε θνη ἀφέμενα πολυθέου δεισιδαιμονίας. Ταῦτα οὐδενὶ τρόπῳ ἁρμόσει τοῖς ἀπὸ Βαβυλῶνος ἐπανελθοῦσι κατὰ τοὺς Κύρου χρόνους η κατὰ τοὺς ∆αρείου, ο τε αἰσθητῶς ὁ οι κος ᾠκοδομεῖτο ὁ ἐν τῇ ̓Ιουδαίᾳ προεστῶτος τῆς οἰκοδομῆς Ζοροβάβελ καὶ ̓Ιησοῦ τοῦ ἱερέως μετὰ τὴν αἰχμαλωσίαν. πεπλήρωται γὰρ ταῦτα δι' ε ργων μετὰ τὴν τοῦ σωτῆρος ἡμῶν παρουσίαν, τῶν αὐτοῦ μαθητῶν τὴν σύμπασαν γῆν περιδραμόντων καὶ εὐαγγελισαμένων τὸ σωτήριον αὐτοῦ ἀναγγειλάντων τε ἐν πᾶσι
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.
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.