Sophia Scriptura

Interpretation of the Psalms 102.1–102.22

Theodoret of Cyrus · Interpretation of the Psalms · ca. 436-448 · Cyrrhus · 17 passages

Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 102

102.1PG 80 80:1685

« Ψαλμὸς τῷ Δαβίδ. » Δοκεῖ μὲν ὁ ψαλμὸς οὗτος ἀκόλουθος εἶναι τῷ προτεταγμένῳ, καὶ κατ' αὐτὴν τὴν ὑπόθεσιν. Ἐν ἐκείνῳ μὲν γὰρ, οἱ τὰς ἐν Βαβυλῶνι συμφορὰς ὀλοφυρόμενοι, τὸν Θεὸν ἱκέτευον τῆς ἐπανόδου τυχεῖν· ἐνταῦθα δὲ τετυχηκότες ὧν ᾖτησαν ὑμνοῦσι τὸν εὐεργέτην. Ἐγὼ δὲ οἶμαι πᾶσιν ἀνθρώποις ἀρμόττειν τὴν ὑμνῳδίαν καὶ πικροτέρας ἀπαλλαγεῖσι δουλείας, καὶ μείζονος ἀξιωθεῖσιν ἐλευθερίας. Δηλώσει δὲ καὶ τῶν ῥητῶν ἡ διάνοια, ὡς αὐτὴ μᾶλλον ἡ ὑπόθεσις ἐκείνης ἀληθεστέρα · «Εὐλόγει, ἡ ψυχή μου, τὸν Κύριον, καὶ πάντα τὰ ἐντὸς μου τὸ ὄνομα τὸ ἅγιον αὐτοῦ. » Οἱ εὐγνωμόνως περὶ τὰς θείας χάριτας διακείμενοι εἰς ὑμνῳδίαν σφᾶς αὐτοὺς διεγείρουσι, τὸν εὐεργέτην οἷς δυνατὸν ἀμειβόμενοι. Δυνατὸν δὲ ὑμνεῖν ἀεὶ, καὶ τῶν εὐεργεσιῶν ἕναυλον περιφέρειν τὴν μνήμην. Οὗτοι καὶ πάντα τὰ ἐντὸς καθιεροῦσι, καὶ πάντα λογισμὸν εἰς τὸν θεῖον ὕμνον ἀνακινοῦσιν. Ἐντὸς γὰρ ἐκάλεσε τοὺς λογισμοὺς, καὶ τὰς ἐνθυμήσεις, καὶ πάντα τῆς ψυχῆς τὰ κινήματα.

« Psalmos tǭ Dabid. » Dokei men ho psalmos houtos akolouthos einai tǭ protetagmenǭ, kai kat' autēn tēn hypothesin. En ekeinǭ men gar, hoi tas en Babylōni symphoras olophyromenoi, ton Theon hiketeuon tēs epanodou tychein; entautha de tetychēkotes hōn ę̄tēsan hymnousi ton euergetēn. Egō de oimai pasin anthrōpois armottein tēn hymnǭdian kai pikroteras apallageisi douleias, kai meizonos axiōtheisin eleutherias. Dēlōsei de kai tōn rhētōn hē dianoia, hōs autē mallon hē hypothesis ekeinēs alēthestera ; «Eulogei, hē psychē mou, ton Kyrion, kai panta ta entos mou to onoma to hagion autou. » Hoi eugnōmonōs peri tas theias charitas diakeimenoi eis hymnǭdian sphas autous diegeirousi, ton euergetēn hois dynaton ameibomenoi. Dynaton de hymnein aei, kai tōn euergesiōn henaulon peripherein tēn mnēmēn. Houtoi kai panta ta entos kathierousi, kai panta logismon eis ton theion hymnon anakinousin. Entos gar ekalese tous logismous, kai tas enthymēseis, kai panta tēs psychēs ta kinēmata.

"A psalm of David." This psalm seems to follow on the one before it and to have the same subject. For in that one those lamenting the misfortunes in Babylon implored God to obtain the return; here, having obtained what they asked, they hymn their benefactor. But I think the hymn fits all human beings, freed from a more bitter slavery and granted a greater freedom. The sense of the words will also show that this subject is truer than that one. "Bless the Lord, O my soul, and all that is within me, his holy name." Those who are grateful for the divine graces rouse themselves to hymn-singing, repaying their benefactor as they are able. And it is possible to sing his praise always and to carry about the memory of his benefits ringing in one's ears. These consecrate all that is within, and stir up every thought to the divine hymn. For by "what is within" he means thoughts, reflections, and all the movements of the soul.

Ps 103:1 (102:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 103:1: though it may continue the previous psalm's theme of return, the psalm fits all who are freed from sin's slavery; the soul and all its thoughts should bless God.

Notes on the original text

  • Digital text corrected (split word (OCR)): ἀμει-, βόμενοι → ἀμειβόμενοι.

Cite (SBL): Theodoret, Interp. Ps. 102.1 (PG 80 80:1685; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-1

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.2PG 80 80:1685

« Εὐλόγει, ἡ ψυχή μου, τὸν Κύριον, καὶ μὴ ἐπιλανθάνου πάσας τὰς ἀνταποδόσεις αὐτοῦ. Πάλιν ἑαυτὴν ἡ ψυχὴ διεγείρειν διδάσκεται, καὶ τῆς λήθης ἐξελαύνειν τὸ νέφος, καὶ τῶν εὐεργεσιών ἀνανεοῦσθαι τὴν μνήμην. Τὰς μέντοι ἀνταποδόσεις, εὐεργεσίας ὁ Σύμμαχος εἴρηκεν. Εἶτα ταύτας κατὰ μέρος διέξεισι.

« Eulogei, hē psychē mou, ton Kyrion, kai mē epilanthanou pasas tas antapodoseis autou. Palin heautēn hē psychē diegeirein didasketai, kai tēs lēthēs exelaunein to nephos, kai tōn euergesiōn ananeousthai tēn mnēmēn. Tas mentoi antapodoseis, euergesias ho Symmachos eirēken. Eita tautas kata meros diexeisi.

"Bless the Lord, O my soul, and do not forget all his rewards." Again the soul is taught to rouse itself, drive away the cloud of forgetfulness, and renew the memory of his benefits. For "rewards" Symmachus said "benefits." Then he recounts them one by one.

Ps 103:2 (102:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 103:2: the soul must shake off forgetfulness and remember God's benefits.

Cite (SBL): Theodoret, Interp. Ps. 102.2 (PG 80 80:1685; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-2

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.3PG 80 80:1685

« Τὸν εὐῖλατεύοντα πάσας τὰς ἀνομίας σου, τὸν ἰώμενον πάσας τὰς νόσους σου. » Οὗτος γάρ σοι δεδώρηται τῶν ἁμαρτημάτων τὴν ἄφεσιν • οὗτός σοι κεχάρισται τῶν παθημάτων τὴν ἴασιν. Τούτων ὁ παρειμένος ἀπήλαυσεν. Ἤκουσε γάρ κατὰ ταυτὸν, « ᾿Αφέωνται αἱ ἁμαρτίαι σου· · καὶ, « ᾿Αρον τὸν κράββατόν σου, καὶ ὕπαγε εἰς τὸν οἶκόν σου.» Οὕτως ἡ ἁμαρτωλὸς γυνὴ τετύχηκε τῆς ἀφέσεως· οὕτως ὁ λῃστὴς, οὕτως οἱ τελῶναι, οὕτως ἅπαντες οἱ πιστεύσαντες.

« Ton euilateuonta pasas tas anomias sou, ton iōmenon pasas tas nosous sou. » Houtos gar soi dedōrētai tōn hamartēmatōn tēn aphesin • houtos soi kecharistai tōn pathēmatōn tēn iasin. Toutōn ho pareimenos apēlausen. Ēkouse gar kata tauton, « ᾿Apheōntai hai hamartiai sou; ; kai, « ᾿Aron ton krabbaton sou, kai hypage eis ton oikon sou.» Houtōs hē hamartōlos gynē tetychēke tēs apheseōs; houtōs ho lę̄stēs, houtōs hoi telōnai, houtōs hapantes hoi pisteusantes.

"Who is gracious to all your iniquities, who heals all your diseases." "For he has granted you forgiveness of sins; he has given you healing of sufferings." The paralytic enjoyed these. For he heard at one and the same time, "Your sins are forgiven," and "Take up your bed and go to your house." So the sinful woman obtained forgiveness; so the thief; so the tax collectors; so all who believed.

Ps 103:3 (102:3 LXX) (quotation, high confidence) · Matt 9:2 (quotation, high confidence) · Matt 9:6 (quotation, high confidence) · Luke 7:48 (allusion, high confidence) · Luke 23:43 (allusion, high confidence)

Notes and citation

Summary: Psalm 103:3: God forgives sins and heals, as Christ did for the paralytic, the sinful woman, the thief, and the tax collectors.

Notes on the original text

  • Digital text corrected (stray letter (OCR)): ἀνομίας α σου → ἀνομίας σου.

Cite (SBL): Theodoret, Interp. Ps. 102.3 (PG 80 80:1685; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-3

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.4PG 80 80:1685

« Τὸν λυτρούμενον ἐκ φθορᾶς τὴν ζωήν σου.» Τοὺς μὲν ἀπαχθέντας ἐν Βαβυλῶνι δορυαλώτους δουλείας μὲν ἠλευθέρωσε, τῆς δὲ φθαρτῆς οὐκ ἀπήλλαξε βιοτῆς. Ἡμῖν δὲ κεχάρισται τῆς ἀναστάσεως τὰς ἐλπίδας, καὶ τὸν ἀῤῥαβῶνα τοῦ πνεύματος ἔδωκεν, καὶ τὸν τῆς ἀφθαρσίας ἡμᾶς ἐνέδυσε χιτῶνα. « Τον στεφανοῦντά σε ἐν ἐλέει καὶ οἰκτιρμοῖς. - Χάριτί ἐστε σεσωσμένοι, ᾗ φησιν ὁ θεῖος ᾿Απόστολος, καὶ τοῦτο οὐκ ἐξ ὑμῶν· Θεοῦ τὸ δῶρον, ἵνα μή τις καυχήσηται. » Καὶ πάλιν, « Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ. ᾿Αλλὰ διὰ τοῦτο ἠλεήθην, ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται Χριστὸς Ἰησοῦς τὴν πᾶσαν αὐτοῦ μακροθυμίαν, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπ' αὐτῷ εἰς ζωὴν αἰώνιον. Χάριτος τοίνυν καὶ φιλανθρωπίας ὁ στέφανος. Οὕτω καὶ ὁ θεσπέσιος Ησαΐας ἐκ προσώπου τῆς νύμφης βοᾷ · « ᾿Αγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ· ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης ἐνέδυσε με. ὡς νυμφίῳ περιέβαλέ μοι μίτραν, καὶ ὡς νύμφην κατεκόσμησέ με κόσμῳ. » Καὶ μετ᾿ ὀλίγα, « Καὶ ἔσῃ στέφανος κάλλους ἐν χειρὶ Κυρίου, καὶ διάδημα βασιλείας ἐν χειρὶ Θεοῦ σου. » Ταῦτα δὲ ἅπαντα ἕδνα τοῦ νυμφίου καὶ δῶρα. Πίστιν γὰρ ἡ νύμφη προσενήνοχε μόνην.

« Ton lytroumenon ek phthoras tēn zōēn sou.» Tous men apachthentas en Babylōni doryalōtous douleias men ēleutherōse, tēs de phthartēs ouk apēllaxe biotēs. Hēmin de kecharistai tēs anastaseōs tas elpidas, kai ton arrhabōna tou pneumatos edōken, kai ton tēs aphtharsias hēmas enedyse chitōna. « Ton stephanounta se en eleei kai oiktirmois. - Chariti este sesōsmenoi, hę̄ phēsin ho theios ᾿Apostolos, kai touto ouk ex hymōn; Theou to dōron, hina mē tis kauchēsētai. » Kai palin, « Christos Iēsous ēlthen eis ton kosmon hamartōlous sōsai, hōn prōtos eimi egō. ᾿Alla dia touto ēleēthēn, hina en emoi prōtǭ endeixētai Christos Iēsous tēn pasan autou makrothymian, pros hypotypōsin tōn mellontōn pisteuein ep' autǭ eis zōēn aiōnion. Charitos toinyn kai philanthrōpias ho stephanos. Houtō kai ho thespesios Ēsaïas ek prosōpou tēs nymphēs boą ; « ᾿Agalliasthō hē psychē mou epi tǭ Kyriǭ; enedyse gar me himation sōtēriou, kai chitōna euphrosynēs enedyse me. hōs nymphiǭ periebale moi mitran, kai hōs nymphēn katekosmēse me kosmǭ. » Kai met᾿ oliga, « Kai esę̄ stephanos kallous en cheiri Kyriou, kai diadēma basileias en cheiri Theou sou. » Tauta de hapanta hedna tou nymphiou kai dōra. Pistin gar hē nymphē prosenēnoche monēn.

"Who redeems your life from corruption." Those carried away captive to Babylon he freed from slavery, but he did not release them from corruptible life. To us, however, he has granted the hopes of the resurrection, given the pledge of the Spirit, and clothed us in the tunic of incorruption. "Who crowns you with mercy and compassion." "By grace you have been saved," says the divine Apostle, "and this not of yourselves; it is the gift of God, so that no one may boast." And again: "Christ Jesus came into the world to save sinners, of whom I am the foremost. But for this reason I received mercy, that in me first Christ Jesus might display all his patience, as an example to those who were to believe in him for eternal life." The crown, then, is of grace and love for humankind. So also the inspired Isaiah cries out in the person of the bride: "Let my soul exult in the Lord; for he has clothed me with the garment of salvation and clothed me with the tunic of gladness; as on a bridegroom he has put a headband on me, and like a bride he has adorned me with ornament." And a little later: "And you will be a crown of beauty in the hand of the Lord and a royal diadem in the hand of your God." All these are the bridegroom's bridal gifts and presents; for the bride has brought only faith.

Ps 103:4 (102:4 LXX) (quotation, high confidence) · 2 Cor 1:22 (allusion, medium confidence) · Eph 2:8 (quotation, high confidence) · Eph 2:9 (quotation, high confidence) · 1 Tim 1:15 (quotation, high confidence) · 1 Tim 1:16 (quotation, high confidence) · Isa 61:10 (quotation, high confidence) · Isa 62:3 (quotation, high confidence)

Notes and citation

Summary: Psalm 103:4: God redeems us from corruption by the hope of resurrection and crowns us by grace, not merit, as Paul and Isaiah teach; the bride brings only faith.

Cite (SBL): Theodoret, Interp. Ps. 102.4 (PG 80 80:1685; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-102-4) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.5PG 80 80:1687

« Τὸν ἐμπιπλῶντα ἐν ἀγαθοῖς τὴν ἐπιθυμίαν σου. » Ἐπειδή ἐστιν ἐπιθυμία ψεκτή, ἣν ὁ θεῖος νόμος ἀπαγορεύει, καλῶς τὸ ἐν ἀγαθοῖς προστέθεικε. Τὰς γὰρ ἀγαθὰς ἡμῶν ἐπιθυμίας ὁ Δεσπότης πληροῖ · « Αἰτεῖτε γὰρ, φησὶ, καὶ δοθήσεται ὑμῖν··· ζητεῖτε , καὶ εὐρήσετε· κρούετε καὶ ἀνοιγήσεται ὑμῖν· πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρίσκει, καὶ τῷ κρούοντι ἀνοιγήσεται.» «Ζητεῖτε δὲ τὴν βασιλείαν τοῦ Θεοῦ, καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα ἐκ περισσοῦ προστεθήσεται ὑμῖν. › « ᾿Ανακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου.» Ταύτην πάλιν τὴν νεουργίαν ἡμῖν ὁ Δεσπότης διὰ τοῦ παναγίου βαπτίσματος ἐδωρήσατο, καὶ τῆς ἁμαρτίας ἀποξύσας τὸ γῆρας, νέους ἀντὶ γεγηρακότων εἰργάσατο. Συνῳδά τούτοις διὰ Ἡσαΐου τοῦ προφήτου φησὶν ὁ Θεός· « Οἱ δὲ ὑπομένοντές με, ἀλλάξουσιν ἰσχὺν, πτεροφυήσουσιν ὡς ἀετοί. » Ἐπειδὴ γὰρ τοὺς θείους καὶ βασιλικοὺς δημιουργηθέντες ἐδεξάμεθα, εἶτα τούτους ἠμαυρώσαμέν τε καὶ διεφθείραμεν τοῖς παντοδαποῖς τῆς ἁμαρτίας ἐπιτηδεύμασιν, ὑπισχνεῖται ἡμῖν ὁ προφητικὸς λόγος τὴν τῆς βασιλείας ἀνάκτησιν. Βασιλικὸς γὰρ οὗτος ὁ ὄρνις, καὶ τῶν πτηνῶν τὴν βασιλείαν πεπιστευμένος. Διδάσκει δὲ ἡμᾶς καὶ τῆς θείας φιλοτιμίας τὸν τρόπον.

« Ton empiplōnta en agathois tēn epithymian sou. » Epeidē estin epithymia psektē, hēn ho theios nomos apagoreuei, kalōs to en agathois prostetheike. Tas gar agathas hēmōn epithymias ho Despotēs plēroi ; « Aiteite gar, phēsi, kai dothēsetai hymin;;; zēteite , kai eurēsete; krouete kai anoigēsetai hymin; pas gar ho aitōn lambanei, kai ho zētōn heuriskei, kai tǭ krouonti anoigēsetai.» «Zēteite de tēn basileian tou Theou, kai tēn dikaiosynēn autou, kai tauta panta ek perissou prostethēsetai hymin. › « ᾿Anakainisthēsetai hōs aetou hē neotēs sou.» Tautēn palin tēn neourgian hēmin ho Despotēs dia tou panagiou baptismatos edōrēsato, kai tēs hamartias apoxysas to gēras, neous anti gegērakotōn eirgasato. Synǭda toutois dia Hēsaïou tou prophētou phēsin ho Theos; « Hoi de hypomenontes me, allaxousin ischyn, pterophyēsousin hōs aetoi. » Epeidē gar tous theious kai basilikous dēmiourgēthentes edexametha, eita toutous ēmaurōsamen te kai diephtheiramen tois pantodapois tēs hamartias epitēdeumasin, hypischneitai hēmin ho prophētikos logos tēn tēs basileias anaktēsin. Basilikos gar houtos ho ornis, kai tōn ptēnōn tēn basileian pepisteumenos. Didaskei de hēmas kai tēs theias philotimias ton tropon.

"Who satisfies your desire with good things." Since there is a blameworthy desire, which the divine law forbids, he rightly added "with good things." For the Master fulfills our good desires: "Ask," he says, "and it will be given to you; seek, and you will find; knock, and it will be opened to you; for everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened." And: "Seek the kingdom of God and his righteousness, and all these things will be added to you besides." "Your youth will be renewed like the eagle's." The Master granted us this renewal through the all-holy baptism; scraping off the old age of sin, he made us young instead of aged. In agreement with this God says through the prophet Isaiah: "But those who wait for me will renew their strength; they will grow wings like eagles." For since at our creation we received the divine and royal [features], then dimmed and corrupted them by all kinds of sinful practices, the prophetic word promises us the recovery of the kingship. For this bird is royal and has been entrusted with the kingship of the birds. He also teaches us the manner of the divine generosity.

Textual problem in this passage: see the notes.

Ps 103:5 (102:5 LXX) (quotation, high confidence) · Matt 7:7 (quotation, high confidence) · Matt 7:8 (quotation, high confidence) · Matt 6:33 (quotation, high confidence) · Isa 40:31 (quotation, high confidence)

Notes and citation

Summary: Psalm 103:5: God fulfills good desires, and renews us like the eagle through baptism, restoring the royal image that sin had dimmed.

  • A noun is lost in the scan after 'the divine and royal' (probably 'features' or 'marks' of the image); supplied in brackets by sense.
  • The eagle as king of the birds is a common ancient idea.

Notes on the original text

  • Digital text corrected (OCR letters and stray word; split word (OCR); stray letters (OCR)): ὁ με θεῖος → ὁ θεῖος; προστέ θεικε → προστέθεικε; ἐδεξάμεθα ἶτα τούτους ἡμαυρώσαμέν ἐν τε καὶ → ἐδεξάμεθα, εἶτα τούτους ἠμαυρώσαμέν τε καὶ; τρό πον → τρόπον.

Topics: Baptism

Cite (SBL): Theodoret, Interp. Ps. 102.5 (PG 80 80:1687; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-5

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-102-5) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.6PG 80 80:1687

« Ποιῶν ἐλεημοσύνας ὁ Κύριος, καὶ κρῖμα πᾶσι τοῖς ἀδικουμένοις.»-« Οὐ γὰρ διὰ τὰς δικαιοσύνας, ἃς ἐποιήσαμεν, ᾗ φησιν ὁ θεῖος ᾿Απόστολος, ἀλλὰ κατὰ τὸ πολὺ ἔλεος αὐτοῦ, ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας, καὶ ἀνακαινώσεως Πνεύματος ἁγίου. » Καὶ θεασάμενος ἡμᾶς ἡδικημένους ὑπὸ τοῦ τῆς ἀληθείας ἐχθροῦ, ἡμῖν μὲν ἠνέωξε τὰς τοῦ ἐλέου πηγὰς, κατ' ἐκείνου δὲ τὴν δικαίαν ἐξενήνοχε ψῆφον.

« Poiōn eleēmosynas ho Kyrios, kai krima pasi tois adikoumenois.»-« Ou gar dia tas dikaiosynas, has epoiēsamen, hę̄ phēsin ho theios ᾿Apostolos, alla kata to poly eleos autou, esōsen hēmas dia loutrou palingenesias, kai anakainōseōs Pneumatos hagiou. » Kai theasamenos hēmas hēdikēmenous hypo tou tēs alētheias echthrou, hēmin men ēneōxe tas tou eleou pēgas, kat' ekeinou de tēn dikaian exenēnoche psēphon.

"The Lord performs acts of mercy, and judgment for all who are wronged." "For not because of works of righteousness that we had done," says the divine Apostle, "but according to his great mercy, he saved us through the washing of regeneration and renewal of the Holy Spirit." And seeing us wronged by the enemy of truth, he opened for us the springs of mercy, but pronounced a just sentence against him.

Ps 103:6 (102:6 LXX) (quotation, high confidence) · Titus 3:5 (quotation, high confidence)

Notes and citation

Summary: Psalm 103:6: God saved us by mercy through baptism, and judged the devil who had wronged us.

Topics: Baptism

Cite (SBL): Theodoret, Interp. Ps. 102.6 (PG 80 80:1687; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-6

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.7PG 80 80:1687

« Ἐγνώρισε τὰς ὁδοὺς αὐτοῦ τῷ Μωσῇ· τοῖς νἱοῖς Ἰσραὴλ τὰ θελήματα αὐτοῦ. » Οὐκ ἐκ μεταμελείας δὲ ταύτην ἡμῶν ἐπραγματεύσατο τὴν σωτηρίαν · ἀλλ᾽ ἄνωθεν ταῦτα διὰ τῶν προφητῶν προεθέσπισε, καὶ διὰ τοῦ θεσπεσίου Μωσοῦ τὴν ἡμετέραν ἐσκιογράφησε σωτηρίαν. Καὶ τοῦ παναγίου βαπτίσματος ἡ θάλασσα τύπον ἐδέξατο· ἡ πέτρα δὲ τῶν ἀθανάτων κρουνῶν ἀπεφάνθη σκιά · τῆς ἐπουρανίου δὲ τροφῆς εἰκὼν τὸ μάννα. Καὶ τ᾿ ἄλλα δὲ, ἵνα μὴ καθ' ἕκαστον διεξέρχωμαι, οὕτως ἔστιν εὑρεῖν παρ᾿ ἐκείνοις ἐσκιογραφημένα.

« Egnōrise tas hodous autou tǭ Mōsę̄; tois niois Israēl ta thelēmata autou. » Ouk ek metameleias de tautēn hēmōn epragmateusato tēn sōtērian ; all᾽ anōthen tauta dia tōn prophētōn proethespise, kai dia tou thespesiou Mōsou tēn hēmeteran eskiographēse sōtērian. Kai tou panagiou baptismatos hē thalassa typon edexato; hē petra de tōn athanatōn krounōn apephanthē skia ; tēs epouraniou de trophēs eikōn to manna. Kai t᾿ alla de, hina mē kath' hekaston diexerchōmai, houtōs estin heurein par᾿ ekeinois eskiographēmena.

"He made known his ways to Moses, his will to the sons of Israel." He did not bring about our salvation from a change of mind; from of old he foretold these things through the prophets, and through the inspired Moses he sketched our salvation in shadow. The sea received the figure of the all-holy baptism; the rock was shown to be a shadow of the immortal streams; the manna an image of the heavenly food. And the other things too, not to go through each, can be found sketched in shadow in those events.

Ps 103:7 (102:7 LXX) (quotation, high confidence) · 1 Cor 10:2 (allusion, medium confidence) · 1 Cor 10:4 (allusion, medium confidence)

Notes and citation

Summary: Psalm 103:7: God planned salvation from the start; the sea, the rock, and the manna in Moses' time foreshadowed baptism, the living water, and the heavenly food.

Notes on the original text

  • Digital text corrected (split word (OCR)): μεταμε λείας → μεταμελείας; σωτη ρίαν → σωτηρίαν.

Topics: Baptism, Eucharist

Cite (SBL): Theodoret, Interp. Ps. 102.7 (PG 80 80:1687; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-7

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.8PG 80 80:1689

« Οἰκτίρμων καὶ ἐλεήμων ὁ Κύριος, μακρόθυμος καὶ πολυέλεος. » Τούτων δὲ, φησὶν, αἴτιον τῶν ἀγαθῶν ἡ τῆς θείας ἀγαθότητος ἄβυσσος, ὁ ἀμέτρητος ἔλεος, τῆς φιλανθρωπίας τὸ πέλαγος.

« Oiktirmōn kai eleēmōn ho Kyrios, makrothymos kai polyeleos. » Toutōn de, phēsin, aition tōn agathōn hē tēs theias agathotētos abyssos, ho ametrētos eleos, tēs philanthrōpias to pelagos.

"Compassionate and merciful is the Lord, long-suffering and abounding in mercy." "The cause of these good things," he says, "is the abyss of the divine goodness, the immeasurable mercy, the ocean of love for humankind."

Ps 103:8 (102:8 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 103:8: God's boundless goodness and mercy are the cause of these benefits.

Notes on the original text

  • Digital text corrected (split word (OCR)): μακρό θυμος → μακρόθυμος.

Cite (SBL): Theodoret, Interp. Ps. 102.8 (PG 80 80:1689; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-8

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.9PG 80 80:1689

ι Οὐκ εἰς τέλος ὀργισθήσεται, οὐδὲ εἰς τὸν αἰῶνα μηνιεῖ. Οὐ κατὰ τὰς ἁμαρτίας ἡμῶν ἐποίησεν ἡμῖν, οὐδὲ κατὰ τὰς ἀνομίας ἡμῶν ἀνταπέδωκεν ἡμῖν. » Οὐκ ἠνέσχετο ταῖς ἡμετέραις ἁμαρτίαις μετρῆσαι τὴν τιμωρίαν, οὐδὲ ἐπὶ πλεῖστον καθ' ἡμῶν ἐκτεῖναι τὴν᾿ ἀγανάκτησιν.

i Ouk eis telos orgisthēsetai, oude eis ton aiōna mēniei. Ou kata tas hamartias hēmōn epoiēsen hēmin, oude kata tas anomias hēmōn antapedōken hēmin. » Ouk ēnescheto tais hēmeterais hamartiais metrēsai tēn timōrian, oude epi pleiston kath' hēmōn ekteinai tēn᾿ aganaktēsin.

"He will not be angry to the end, nor will he keep his wrath for ever. He has not dealt with us according to our sins, nor repaid us according to our iniquities." He did not bring himself to measure the punishment by our sins, nor to extend his indignation against us for very long.

Ps 103:9 (102:9 LXX) (quotation, high confidence) · Ps 103:10 (102:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 103:9–10: God did not punish in proportion to our sins nor stay angry long.

Notes on the original text

  • Digital text corrected (stray letters (OCR)): ἁμαρτίας δι ἡμῶν → ἁμαρτίας ἡμῶν; ἀνομίας σε ἡμῶν → ἀνομίας ἡμῶν.

Cite (SBL): Theodoret, Interp. Ps. 102.9 (PG 80 80:1689; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-9

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.11PG 80 80:1689

«Ὅτι κατὰ τὸ ὕψος τοῦ οὐρανοῦ ἀπὸ τῆς γῆς ἐκραταίωσε Κύριος τὸ ἔλεος αὐτοῦ, ἐπὶ τοὺς φοβουμένους αὐτόν. Καθόσον ἀπέχουσιν ᾿Ανατολαὶ ἀπὸ Δυσμῶν, ἐμάκρυνεν ἀφ᾿ ἡμῶν τὰς ἀνομίας ἡμῶν.» Καὶ τούτων εὗρε μακρότερα διαστήματα, πάντως ἂν καὶ ταῦτα εἰς μέσον παρήγαγε, δεῖξαι τὸ ἄπειρον τῆς θείας φιλονεικῶν ἀγαθότητος · ἀλλ᾽ οὐχ εὖρεν ὁ ἀνθρώπινος λογισμὸς, οὔτε οὐρανοῦ ὑψηλότερον μέτρον, οὔτε τοῦ μέσου τῆς ἑσπέρας καὶ τῆς ἑῴας μακρότερον.

«Hoti kata to hypsos tou ouranou apo tēs gēs ekrataiōse Kyrios to eleos autou, epi tous phoboumenous auton. Kathoson apechousin ᾿Anatolai apo Dysmōn, emakrynen aph᾿ hēmōn tas anomias hēmōn.» Kai toutōn heure makrotera diastēmata, pantōs an kai tauta eis meson parēgage, deixai to apeiron tēs theias philoneikōn agathotētos ; all᾽ ouch euren ho anthrōpinos logismos, oute ouranou hypsēloteron metron, oute tou mesou tēs hesperas kai tēs heǭas makroteron.

"For as the height of heaven is above the earth, so has the Lord made his mercy strong toward those who fear him. As far as the east is from the west, so far has he removed our iniquities from us." Had he found greater distances than these, he would surely have brought them forward too, eager to show the infinity of the divine goodness. But human reasoning found neither a measure higher than heaven nor one longer than the distance between evening and dawn.

Ps 103:11 (102:11 LXX) (quotation, high confidence) · Ps 103:12 (102:12 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 103:11–12: the psalmist uses the greatest distances humans know to express the infinity of God's mercy.

Cite (SBL): Theodoret, Interp. Ps. 102.11 (PG 80 80:1689; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-11

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.13PG 80 80:1689

« Καθὼς οἰκτείρει πατήρ υἱοὺς, ᾠκτείρησε Κύριος τοὺς φοβουμένους αὐτόν. » Δημιουργὸς ὢν καὶ ποιητής, ἐμιμήσατο πατρὸς ἀγαθότητα, καὶ τὴν αὐτὴν περὶ τοὺς οἰκέτας, ἣν πατὴρ περὶ τοὺς παῖδας, φιλοστοργίαν ἐπέδειξεν.

« Kathōs oikteirei patēr huious, ǭkteirēse Kyrios tous phoboumenous auton. » Dēmiourgos ōn kai poiētēs, emimēsato patros agathotēta, kai tēn autēn peri tous oiketas, hēn patēr peri tous paidas, philostorgian epedeixen.

"As a father has compassion on his sons, the Lord has had compassion on those who fear him." Though Creator and maker, he imitated a father's goodness and showed the same tender love toward his servants that a father shows toward his children.

Ps 103:13 (102:13 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 103:13: God shows his servants a father's tender love.

Cite (SBL): Theodoret, Interp. Ps. 102.13 (PG 80 80:1689; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-13

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.14PG 80 80:1689

« Ὅτι αὐτὸς ἔγνω τὸ πλάσμα ἡμῶν, ἐμνήσθη ὅτι χοῦς ἐσμεν. » Οἶδε γὰρ ὁ δημιουργὸς τῆς φύσεως ἡμῶν τὴν ἀσθένειαν, οἶδε καὶ πόθεν διεπλάσθημεν, καὶ ποῦ πάλιν χωρήσομεν.

« Hoti autos egnō to plasma hēmōn, emnēsthē hoti chous esmen. » Oide gar ho dēmiourgos tēs physeōs hēmōn tēn astheneian, oide kai pothen dieplasthēmen, kai pou palin chōrēsomen.

"For he knows our frame; he remembered that we are dust." For the Creator knows the weakness of our nature; he knows both where we were formed from and where we will go again.

Ps 103:14 (102:14 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 103:14: the Creator knows our frailty and our origin in dust.

Notes on the original text

  • Digital text corrected (stray letters (OCR)): ἐμνήσθη σε ὅτι → ἐμνήσθη ὅτι.

Cite (SBL): Theodoret, Interp. Ps. 102.14 (PG 80 80:1689; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-14

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.15PG 80 80:1689

« ῎Ανθρωπος, ὡσεὶ χόρτος αἱ ἡμέραι αὐτοῦ, ὡσεὶ ἄνθος τοῦ ἀγροῦ οὕτως ἐξανθήσει. › Οὐδὲν χόρτου καὶ ἄνθους διενηνόχαμεν, ὁ ἐν ἦρι μὲν τέθηλε μετὰ βραχὺ δὲ μαραίνεται καὶ διαῤῥεῖ.

« ᾿Anthrōpos, hōsei chortos hai hēmerai autou, hōsei anthos tou agrou houtōs exanthēsei. › Ouden chortou kai anthous dienēnochamen, ho en ēri men tethēle meta brachy de marainetai kai diarrhei.

"Man, his days are like grass; like a flower of the field, so he will flourish." We differ in no way from grass and a flower, which blooms in spring but soon withers and falls away.

Ps 103:15 (102:15 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 103:15: human life is as brief as grass and flowers.

Cite (SBL): Theodoret, Interp. Ps. 102.15 (PG 80 80:1689; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-15

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.16PG 80 80:1689

« Ὅτι πνεῦμα διῆλθεν ἐν αὐτῷ, καὶ οὐχ ὑπάρξει, καὶ οὐκ ἐπιγνώσεται ἔτι τὸν τόπον αὐτοῦ. » Ὁ δὲ Σύμμαχος οὕτως · Ὅτι πνεῦμα διέρχεται αὐτὸν, εἶτα οὐχ ὑπάρχει. – Πνεῦμα τὴν ψυχὴν λέγει· ἧς παρούσης καὶ ζῇ τὸ σῶμα, καὶ ἐνεργεῖ· ἀποπτάσης δὲ κατασβέννυται καὶ φθείρεται, ὡς μηδὲ τοὺς προτέρους ἐπιγινώσκεσθαι χαρακτῆρας, μηδὲ γινώσκεσθαι, ὡς τοῦτο τοῦ δεῖνος, ἐκεῖνο τοῦ δεῖνος τὸ σῶμα. Καὶ τοῦτο ἴδοι τις ἂν ἀκριβέστερον διακύψας εἰς τάφον· πάντα γὰρ ὁμοίως φθορᾶς γίνεται παρανάλωμα, καὶ τοὺς προτέρους χαρακτῆρας οὐ διασώζει. «Τὸ δὲ ἔλεος τοῦ Κυρίου ἀπὸ τοῦ αἰῶνος, καὶ ἕως τοῦ αἰῶνος ἐπὶ τοὺς φοβουμένους αὐτὸν, καὶ ἡ δικαιοσύνη αὐτοῦ ἐπὶ υἱοῖς υἱῶν. Τοῖς φυλάσσουσι τὴν διαθήκην αὐτοῦ, καὶ μεμνημένοις τῶν ἐντολῶν αὐτοῦ, τοῦ ποιῆσαι αὐτάς. » Ἡ μὲν οὖν φύσις οὕτως ἐπίκηρος· ἡ δὲ θεία φιλανθρωπία τὸν μακρὸν αἰῶνα χαρίζεται βιοῦν, καὶ μέχρις ἐγγόνων διατηρεῖ τὴν τοῖς προγόνοις ὀφειλομένην τῆς δικαιοσύνης ἀντίδοσιν. Οὕτω τῷ Ἰηοῦ μέχρι τετάρτης γενεᾶς τὴν βασιλείαν τετήρηκε, καί τοι μηδὲ τελείαν εὐσέβειαν κτησαμένῳ, ἀλλ᾽ ἐν τῇ ἀρχῇ τῆς βασιλείας ἐπιδειξαμένῳ τὸν ζῆλον. Οὕτω τῷ θεσπεσίῳ Δαβὶδ ἄσβεστον διετήρησε τὸν τοῦ γένους σπινθῆρα, καὶ ταῦτα πολλῶν δυσσεβῶν ἐν μέσῳ βεβλαστηκότων. Τοῦτον δὲ, φησὶν, ὀρέξει τὸν ἔλεον τοῖς " φυλάσσουσι τὴν διαθήκην αὐτοῦ. Καὶ οὐχ ἁπλῶς μεμνημένοις τῶν ἐντολῶν αὐτοῦ, ἀλλ᾽ ἐπιτιθεῖσι τοῖς λόγοις τὰ ἔργα, καὶ κατὰ ταύτας τὸν οἰκεῖον ῥυθμίζουσι βίον. « Κύριος ἐν τῷ οὐρανῷ ἡτοίμασε τὸν θρόνον αὐτοῦ, καὶ ἡ βασιλεία αὐτοῦ πάντων δεσπόζει. Τοῦτο ἔοικε τοῖς ἐν ἑτέρῳ εἰρημένοις ψαλμῷ · · Ὁ ἐν ὑψηλοῖς κατοικῶν, καὶ τὰ ταπεινὰ ἐφορῶν. » γὰρ ἐνταῦθα ὁ προφητικὸς ἡμᾶς διδάσκει λόγος, ὡς ἐν οὐρανῷ μὲν ἔχει τὸν θρόνον τῶν ὅλων ὁ Κύριος, ἐφορᾷ δὲ καὶ πρυτανεύει τῇ κτίσει , ἅτε δὴ πάντων ὧν δημιουργὸς, καὶ βασιλεὺς, καὶ δεσπότης.

« Hoti pneuma diēlthen en autǭ, kai ouch hyparxei, kai ouk epignōsetai eti ton topon autou. » Ho de Symmachos houtōs ; Hoti pneuma dierchetai auton, eita ouch hyparchei. – Pneuma tēn psychēn legei; hēs parousēs kai zę̄ to sōma, kai energei; apoptasēs de katasbennytai kai phtheiretai, hōs mēde tous proterous epiginōskesthai charaktēras, mēde ginōskesthai, hōs touto tou deinos, ekeino tou deinos to sōma. Kai touto idoi tis an akribesteron diakypsas eis taphon; panta gar homoiōs phthoras ginetai paranalōma, kai tous proterous charaktēras ou diasōzei. «To de eleos tou Kyriou apo tou aiōnos, kai heōs tou aiōnos epi tous phoboumenous auton, kai hē dikaiosynē autou epi huiois huiōn. Tois phylassousi tēn diathēkēn autou, kai memnēmenois tōn entolōn autou, tou poiēsai autas. » Hē men oun physis houtōs epikēros; hē de theia philanthrōpia ton makron aiōna charizetai bioun, kai mechris engonōn diatērei tēn tois progonois opheilomenēn tēs dikaiosynēs antidosin. Houtō tǭ Iēou mechri tetartēs geneas tēn basileian tetērēke, kai toi mēde teleian eusebeian ktēsamenǭ, all᾽ en tę̄ archę̄ tēs basileias epideixamenǭ ton zēlon. Houtō tǭ thespesiǭ Dabid asbeston dietērēse ton tou genous spinthēra, kai tauta pollōn dyssebōn en mesǭ beblastēkotōn. Touton de, phēsin, orexei ton eleon tois " phylassousi tēn diathēkēn autou. Kai ouch haplōs memnēmenois tōn entolōn autou, all᾽ epititheisi tois logois ta erga, kai kata tautas ton oikeion rhythmizousi bion. « Kyrios en tǭ ouranǭ hētoimase ton thronon autou, kai hē basileia autou pantōn despozei. Touto eoike tois en heterǭ eirēmenois psalmǭ ; ; Ho en hypsēlois katoikōn, kai ta tapeina ephorōn. » gar entautha ho prophētikos hēmas didaskei logos, hōs en ouranǭ men echei ton thronon tōn holōn ho Kyrios, ephorą de kai prytaneuei tę̄ ktisei , hate dē pantōn hōn dēmiourgos, kai basileus, kai despotēs.

"For a wind passed through it, and it will not exist, and it will no longer know its place." Symmachus has: "For a wind passes through it, then it is not." He calls the soul "wind" (pneuma): while it is present the body both lives and acts, but when it has flown away the body is extinguished and decays, so that its former features are no longer recognized, nor is it known that this body is So-and-so's and that one So-and-so's. One can see this more precisely by peering into a tomb; for all alike become the waste of decay and do not keep their former features. "But the mercy of the Lord is from everlasting to everlasting on those who fear him, and his righteousness on sons' sons, to those who keep his covenant and remember his commandments to do them." Our nature, then, is so perishable; but the divine love for humankind grants a long life, and keeps for the descendants the reward of righteousness owed to the forefathers. So he kept the kingdom for Jehu down to the fourth generation, though he did not acquire perfect piety but showed his zeal at the beginning of his reign. So he kept unquenched the spark of the inspired David's line, even though many ungodly men sprang up in it. "He will hold out this mercy," he says, "to those who keep his covenant"; and not merely to those who remember his commandments, but to those who add deeds to words and order their own lives by them. "The Lord has prepared his throne in heaven, and his kingdom rules over all." This resembles what is said in another psalm: "He who dwells on high and looks upon what is lowly." For here the prophetic word teaches us that the Lord of all has his throne in heaven, yet oversees and governs creation, since he is the Creator, King, and Master of all.

Ps 103:16 (102:16 LXX) (quotation, high confidence) · Ps 103:17 (102:17 LXX) (quotation, high confidence) · Ps 103:18 (102:18 LXX) (quotation, high confidence) · Ps 103:19 (102:19 LXX) (quotation, high confidence) · 2 Kgs 10:30 (allusion, high confidence) · Ps 113:5 (112:5 LXX) (quotation, high confidence) · Ps 113:6 (112:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 103:16–19: after death the body decays beyond recognition, but God's mercy lasts for generations to those who keep his covenant, as with Jehu and David's line; his throne is in heaven, yet he rules all.

  • Two marginal verse numbers printed in the text are removed.

Notes on the original text

  • Digital text corrected (marginal verse number (OCR); split word and marginal verse number (OCR); stray letters (OCR)): χαρακτῆρας οὐ διασώζει. ιη΄. « → χαρακτῆρας οὐ διασώζει. «; Ἰηοῦ σε μέχρι → Ἰηοῦ μέχρι; ῥυθμί ζουσι βίον. εθ'. « → ῥυθμίζουσι βίον. «.

Cite (SBL): Theodoret, Interp. Ps. 102.16 (PG 80 80:1689; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-16

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.20PG 80 80:1691

« Εὐλογεῖτε τὸν Κύριον, πάντες οἱ ἄγγελοι αὐτοῦ, δυνατοὶ ἰσχύϊ, ποιοῦντες τὸν λόγον αὐτοῦ, τοῦ ἀκοῦσαι τῆς φωνῆς τῶν λόγων αὐτοῦ. » Εἰκότως τὰς ἀοράτους δυνάμεις εἰς κοινωνίαν τῆς ὑμνῳδίας ἐκάλεσεν. Οὐκ ἀπόχρη γὰρ ἡ ἀνθρωπεία φύσις ἀξίως ὑμνεῖν σε τὸν εὐεργέτην· αἱ δὲ ἀσώματοι καὶ αἱ ἅγιαι φύσεις, ἐλευθέραν ἔχουσαι παθημάτων ζωὴν, ἱκαναὶ πληροῦν τὰ θεῖα προστάγματα.

« Eulogeite ton Kyrion, pantes hoi angeloi autou, dynatoi ischyï, poiountes ton logon autou, tou akousai tēs phōnēs tōn logōn autou. » Eikotōs tas aoratous dynameis eis koinōnian tēs hymnǭdias ekalesen. Ouk apochrē gar hē anthrōpeia physis axiōs hymnein se ton euergetēn; hai de asōmatoi kai hai hagiai physeis, eleutheran echousai pathēmatōn zōēn, hikanai plēroun ta theia prostagmata.

"Bless the Lord, all his angels, mighty in strength, who do his word, hearkening to the voice of his words." He fittingly called the invisible powers into fellowship in the hymn. "For human nature is not sufficient to praise you, our benefactor, worthily; but the bodiless and holy natures, having a life free from passions, are able to fulfill the divine commands."

Ps 103:20 (102:20 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 103:20: the angels, free from passions, are called to join the praise that human nature cannot give worthily.

Cite (SBL): Theodoret, Interp. Ps. 102.20 (PG 80 80:1691; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-20

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.21PG 80 80:1691

« Εὐλογεῖτε τὸν Κύριον, πᾶσαι αἱ δυνάμεις αὐτοῦ, λειτουργοὶ αὐτοῦ ποιοῦντες τὸ θέλημα αὐτοῦ. » Πολλὰ καὶ διάφορα τῶν οὐρανίων τὰ τάγματα· ᾿Αρχαὶ γὰρ καὶ Ἐξουσίαι, καὶ Θρόνοι, καὶ Κυριότητες, καὶ Σεραφὶμ, καὶ Χερουβίμ, καὶ ἕτερα ἡμῖν ὀνόματα ἄγνωστα, ᾗ φησιν ὁ θεῖος ᾿Απόστολος · ἀλλὰ πάντα διὰ τῶν δύο τούτων ὀνομάτων ὁ προφητικὸς συμπεριέλαβε λόγος . ᾿Αγγέλους μὲν γὰρ ἐκάλεσεν, ὡς τοῖς θείοις ὑπουργοῦντας προστάγμασι, καὶ τοὺς θείους λόγους διαπορθμεύοντας · Δυνάμεις δὲ, ὡς ἱκανὰς τὸ κελευόμενον πράττειν, καὶ τὸ δυνατὸν ἐν τῇ φύσει παρὰ τοῦ πεποιηκότος λαβόντας.

« Eulogeite ton Kyrion, pasai hai dynameis autou, leitourgoi autou poiountes to thelēma autou. » Polla kai diaphora tōn ouraniōn ta tagmata; ᾿Archai gar kai Exousiai, kai Thronoi, kai Kyriotētes, kai Seraphim, kai Cheroubim, kai hetera hēmin onomata agnōsta, hę̄ phēsin ho theios ᾿Apostolos ; alla panta dia tōn dyo toutōn onomatōn ho prophētikos symperielabe logos . ᾿Angelous men gar ekalesen, hōs tois theiois hypourgountas prostagmasi, kai tous theious logous diaporthmeuontas ; Dynameis de, hōs hikanas to keleuomenon prattein, kai to dynaton en tę̄ physei para tou pepoiēkotos labontas.

"Bless the Lord, all his powers, his ministers who do his will." The ranks of the heavenly beings are many and various: Principalities, Authorities, Thrones, Dominions, Seraphim, Cherubim, and other names unknown to us, as the divine Apostle says. But the prophetic word included them all under these two names. He called them "angels" because they serve the divine commands and carry the divine words across; and "powers" because they are able to do what is commanded, having received power in their nature from the one who made them.

Ps 103:21 (102:21 LXX) (quotation, high confidence) · Col 1:16 (allusion, high confidence) · Eph 1:21 (allusion, high confidence)

Notes and citation

Summary: Psalm 103:21: the many heavenly ranks are summed up as angels, who carry God's commands, and powers, who are able to fulfill them.

Notes on the original text

  • Digital text corrected (stray letters (OCR)): θέλημα σε αὐτοῦ → θέλημα αὐτοῦ.

Cite (SBL): Theodoret, Interp. Ps. 102.21 (PG 80 80:1691; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-21

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

102.22PG 80 80:1691

« Εὐλογεῖτε τὸν Κύριον, πάντα τὰ ἔργα αὐτοῦ, ἐν παντὶ τόπῳ τῆς δεσποτείας αὐτοῦ. » Οὐδὲ τοῦτο τοῖς Ἰουδαίοις ἁρμόττει. Ἐκεῖνοι γὰρ ὑπὸ τῶν ἀνδραποδισάντων ἆσαι προσταχθέντες ἐκ τῶν ᾠδῶν Σιών, ἔφασαν ἔννομα δρῶντες, « Πῶς ἄσομεν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας; Ἡμῖν δὲ ὁ θεῖος ᾿Απόστολος παρεγγυᾷ, ἐν παντὶ τόπῳ προσευχομένους αἴρειν ὁσίας χεῖρας. Τοῦτο καὶ ὁ Δεσπότης Χριστὸς πρὸς τὴν Σαμαρεῖτιν ἔφη, « Ἀμὴν, ἀμὴν λέγω σοι, γύναι, ὅτι ἔρχεται ὥρα, καὶ νῦν ἔστιν, ὅτε οὔτε ἐν τῷ τόπῳ τούτῳ, οὔτε ἐν Ἱεροσολύμοις προσκυνήσουσι τῷ Πατρί. Πνεῦμα γὰρ ὁ Θεὸς, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.» «Εὐλόγει, ἡ ψυχή μου, τὸν Κύριον.» Σύμφωνον τῷ προοιμίῳ τὸ τέλος. Καλέσας γὰρ εἰς κοινωνίαν τῆς ὑμνῳδίας τὰς νοητὰς οὐσίας, διδάσκει καὶ ἡμᾶς, ὡς δυνατὸν γεραίρειν τὸν Ποιητὴν,καὶ ἰσόμετρον τῇ δυνάμει προσφέρειν τὸν χαριστήριον ὕμνον.

« Eulogeite ton Kyrion, panta ta erga autou, en panti topǭ tēs despoteias autou. » Oude touto tois Ioudaiois harmottei. Ekeinoi gar hypo tōn andrapodisantōn asai prostachthentes ek tōn ǭdōn Siōn, ephasan ennoma drōntes, « Pōs asomen tēn ǭdēn Kyriou epi gēs allotrias? Hēmin de ho theios ᾿Apostolos parengyą, en panti topǭ proseuchomenous airein hosias cheiras. Touto kai ho Despotēs Christos pros tēn Samareitin ephē, « Amēn, amēn legō soi, gynai, hoti erchetai hōra, kai nyn estin, hote oute en tǭ topǭ toutǭ, oute en Hierosolymois proskynēsousi tǭ Patri. Pneuma gar ho Theos, kai tous proskynountas auton en pneumati kai alētheią dei proskynein.» «Eulogei, hē psychē mou, ton Kyrion.» Symphōnon tǭ prooimiǭ to telos. Kalesas gar eis koinōnian tēs hymnǭdias tas noētas ousias, didaskei kai hēmas, hōs dynaton gerairein ton Poiētēn,kai isometron tę̄ dynamei prospherein ton charistērion hymnon.

"Bless the Lord, all his works, in every place of his dominion." This too does not fit the Jews. For when ordered by their captors to sing one of the songs of Zion, they said, acting in accordance with the law, "How shall we sing the song of the Lord in a foreign land?" But the divine Apostle urges us to lift up holy hands in prayer in every place. Christ the Master said this also to the Samaritan woman: "Truly, truly I say to you, woman, the hour is coming, and now is, when neither on this mountain nor in Jerusalem will they worship the Father. For God is spirit, and those who worship him must worship in spirit and truth." "Bless the Lord, O my soul." The end agrees with the beginning. For having called the spiritual beings into fellowship in the hymn, he teaches us too to honor the Maker as far as we can and to offer the hymn of thanksgiving in proportion to our power.

Ps 103:22 (102:22 LXX) (quotation, high confidence) · Ps 137:4 (136:4 LXX) (quotation, high confidence) · 1 Tim 2:8 (allusion, high confidence) · John 4:21 (quotation, high confidence) · John 4:24 (quotation, high confidence)

Notes and citation

Summary: Psalm 103:22: praise 'in every place' belongs to Christians, not to the exiles who could not sing the Lord's song abroad, since Christ taught worship in spirit and truth everywhere.

Notes on the original text

  • Digital text corrected (stray letter (OCR)): ἀλλοτρίας; ὁ Ἡμῖν → ἀλλοτρίας; Ἡμῖν.

Topics: Prayer

Cite (SBL): Theodoret, Interp. Ps. 102.22 (PG 80 80:1691; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/102-22

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-102-22) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.