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By Robert Hill

Diodore of Tarsus presided over the Antiochene college of interpretation in its heyday. In his sole surviving exegetical paintings at the outdated testomony he formulated the rules of analyzing Scripture taught in that college. on hand the following for the 1st time in English is Diodore’s statement on Psalms 1–51, with Robert C. Hill’s insightful notes on Diodore’s exegesis of the Psalter. It was once from their mentor Diodore that later Antiochenes Chrysostom, Theodore, and Theodoret derived the special ideas underlying the theology that figured prominently in debate and controversy within the fourth and 5th centuries. Patristic students and scholars of the Psalms glance to the process of the nice japanese commentators as an immense improvement within the heritage of exegesis, Christology, morality and spirituality and may locate this translation a useful asset.

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Extra info for Diodore of Tarsus: Commentary of Psalms 1-51 (Writings from the Greco-Roman World)

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So he is saying, Blessed is the one who does not follow the godless, who hates sins, who shuns the corrupt and devotes himself to meditating on the divine law and always persists in fruitful meditation. What such a person is like, in fact, he goes on to explain. He will be like the tree planted by the water channels, which will produce its fruit in due season, and its leaf will not fall (v. 3): as the tree close to water is seen to be fruitful in due season on account of constant irrigation and continues to appeal by the beauty of its foliage, so too will be the person who gives his mind to meditation on good things like irrigation, and from it he can constantly bear good fruit.

It is also necessary to indicate the difference between the term dia/yalma (19) and the song of the dia/yalma, or in short what their meaning is. While dia/yalma means a change of tune and alteration of rhythm, then, and not a shift in thought, as some commentators believed, so does song of the dia/yalma, since frequently singers changed the tunes according to the availability of instruments. So it indicates alternation in styles and rhythms, not change in ideas. 2 I mean, the Holy Spirit did not grant the authors the grace of addressing the text in the manner the demons do to those unaware of what they are saying; rather, he implanted in their mind complete understanding, and on receiving this knowledge they gave voice to it to the extent of their capability, not uttering what they did not understand in the manner of the seers, but having complete knowledge of the force of their words.

Devreesse, Essai sur Théodore de Mopsueste (Studi e Testi 141; Vatican City: Biblioteca Apostolica Vaticana, 1948), 5–27, for extant fragments of Theodore’s work on the Octateuch. INTRODUCTION xxxvii school’s founder. If modern readers find that these principles do not measure up to the spiritual riches offered by the psalmists, they should reserve final judgment on their adequacy until they are acquainted also with Antioch’s approach to Moses and the Deuteronomist. ”1 You would not be wrong to infer that this general commendation of the divine Scripture applies to the book of the divine Psalms.

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