Sophia Scriptura

Interpretation of the Psalms 103.1–103.35

Theodoret of Cyrus · Interpretation of the Psalms · ca. 436-448 · Cyrrhus · 28 passages

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

Chapter 103

103.1PG 80 80:1693

« Ψαλμὸς τῷ Δαβίδ. » Ἡ τοῦ παναγίου Πνεύματος χάρις οὐ μόνον ἠθικὴν καὶ δογματικὴν διδασκαλίαν τοῖς ἀνθρώποις προσφέρει, ἀλλὰ καὶ ὅπως ὑμνεῖν προσήκει τὸν Ποιητὴν ἀκριβῶς ἐκπαιδεύει. Διάτοι τοῦτο τόνδε συγγέγραφε τὸν ψαλμὸν, τῷ μακαρίῳ Δαβὶδ ὑπουργῷ χρησαμένη · ὡς ἂν μάθοιμεν ἅπαντες, τίσιν ὕμνοις χρὴ τὸν εὐεργέτην ἀμείβεσθαι. Τὰς μέντοι κοινὰς εὐεργεσίας ἐνταῦθα διέξεισι, καὶ δείκνυσι ποιητὴν ἁπάντων ὁμοῦ, καὶ πρύτανιν τὸν τῶν ὅλων Θεόν. « Εὐλόγει, ἡ ψυχή μου, τὸν Κύριον. » Ἕκαστον εὐσεβείας τρόφιμον ὑμνεῖν διδάσκει τὸν εὐεργέτην Θεόν. « Κύριε ὁ Θεός μου, ὡς ἐμεγαλύνθης σφόδρα!» Ἐπιτάσεως καὶ ἐνταῦθα τὸ ὡς. Τὸ δὲ ἐμεγαλύνθης », οὐκ αὐξήσεως δηλωτικὸν, ἀλλὰ τοῦ ᾿ ἀμετρήτου μεγέθους σημαντικόν. Οὕτω γὰρ καὶ ὁ Σύμμαχος ἡρμήνευσε, Ὁ Θεός μου μέγας εἶ σφόδρα. Οὐ γὰρ μικρὸς ὧν ἐμεγαλύνθη, ἀλλὰ φύσει μέγας ὢν τοῦτο τοῖς εὐσεβέσιν ἐδείχθη · οὐχἅπαν τὸ μέγεθος, ἀλλ' ὅσον ἡ φύσις τῶν ἀνθρώπων ἐχώρει. · Ἐξομολόγησιν καὶ μεγαλοπρέπειαν ἐνεδύσω. » Ὁ Σύμμαχος οὕτως, Ὕμνον καὶ εὐδοξίαν ἡμφιάσω. Οὐκ ἔτι γάρ σε ἀγνοοῦσιν οἱ τῶν σῶν ἀπολαύοντες ἀγαθῶν, οὐδὲ τοῖς εἰδώλοις τὸ σὸν σέβας προσφέρουσιν, ἀλλά σε ὑμνοῦσι, καί σοι τὸ τῆς δοξολογίας ἐκτίνουσι χρέος.

« Psalmos tǭ Dabid. » Hē tou panagiou Pneumatos charis ou monon ēthikēn kai dogmatikēn didaskalian tois anthrōpois prospherei, alla kai hopōs hymnein prosēkei ton Poiētēn akribōs ekpaideuei. Diatoi touto tonde syngegraphe ton psalmon, tǭ makariǭ Dabid hypourgǭ chrēsamenē ; hōs an mathoimen hapantes, tisin hymnois chrē ton euergetēn ameibesthai. Tas mentoi koinas euergesias entautha diexeisi, kai deiknysi poiētēn hapantōn homou, kai prytanin ton tōn holōn Theon. « Eulogei, hē psychē mou, ton Kyrion. » Hekaston eusebeias trophimon hymnein didaskei ton euergetēn Theon. « Kyrie ho Theos mou, hōs emegalynthēs sphodra!» Epitaseōs kai entautha to hōs. To de emegalynthēs », ouk auxēseōs dēlōtikon, alla tou ᾿ ametrētou megethous sēmantikon. Houtō gar kai ho Symmachos hērmēneuse, Ho Theos mou megas ei sphodra. Ou gar mikros hōn emegalynthē, alla physei megas ōn touto tois eusebesin edeichthē ; ouchapan to megethos, all' hoson hē physis tōn anthrōpōn echōrei. ; Exomologēsin kai megaloprepeian enedysō. » Ho Symmachos houtōs, Hymnon kai eudoxian hēmphiasō. Ouk eti gar se agnoousin hoi tōn sōn apolauontes agathōn, oude tois eidōlois to son sebas prospherousin, alla se hymnousi, kai soi to tēs doxologias ektinousi chreos.

"A psalm of David." The grace of the all-holy Spirit not only offers human beings moral and doctrinal teaching, but also trains them precisely in how one ought to hymn the Maker. For this reason it composed this psalm, using the blessed David as its minister, so that we might all learn with what hymns we should repay our benefactor. Here he recounts the common benefits and shows the God of all to be at once the maker and the governor of all things. "Bless the Lord, O my soul." He teaches everyone nurtured in piety to hymn God the benefactor. "O Lord my God, how greatly you have been magnified!" Here too "how" is intensive. "You have been magnified" does not indicate growth but signifies immeasurable greatness. So Symmachus rendered it: "My God, you are very great." For he was not small and then magnified; being great by nature, he was shown to be so to the pious, not his whole greatness, but as much as human nature could contain. "You have clothed yourself with confession and majesty." Symmachus has: "You have put on hymn and glory." "For those who enjoy your good things no longer are ignorant of you, nor do they offer your reverence to idols; they hymn you and pay you the debt of glorification."

Ps 104:1 (103:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:1: the Spirit teaches how to praise the Creator; God is not 'magnified' by growth but is great by nature, shown to the pious as far as they can grasp.

Notes on the original text

  • Digital text corrected (stray letters (OCR)): ὡς σε ἐμεγαλύνθης → ὡς ἐμεγαλύνθης; αὐξήσεως το δηλωτικὸν → αὐξήσεως δηλωτικὸν; Καὶ τι ὁ Θεός → Ὁ Θεός; εὐσεβέσιν τὰ ἐδείχθη → εὐσεβέσιν ἐδείχθη; ἐκτίνουσι το χρέος → ἐκτίνουσι χρέος.

Cite (SBL): Theodoret, Interp. Ps. 103.1 (PG 80 80:1693; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-1

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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.

103.2PG 80 80:1693

« ᾿Αναβαλλόμενος φῶς ὡς ἱμάτιον. » Συνῳδὰ τούτοις καὶ ὁ ᾿Απόστολος ἔφη • Ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον. » Τοσοῦτον γάρ ἐστιν ἐκεῖνο τὸ φῶς, ὡς μηδένα πελάζειν τολμᾷν· ἀποστρέφει γὰρ τὰς ὄψεις ἡ τῆς αἴγλης ὑπερβολή. Εἰ γὰρ ὁ αἰσθητὸς τοῦτο ποιεῖν ἥλιος ἀναγκάζει τοὺς ἀπλήστως καθορᾶν πειρωμένους, τίς ἱκανὸς τοῦ ἀπροσίτου φωτὸς ἐν περινοίᾳ γενέσθαι ; Ἔστι μὲν οὖν καὶ αὐτὸς φῶς ἀληθινὸν · ἀναβάλλεται δὲ καὶ φῶς ὡς ἱμάτιον, καὶ φῶς οἰκεῖ ἀπρόσιτον, καὶ νεφέλη καὶ γνόφος κύκλῳ αὐτοῦ, καὶ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ. Καὶ οὐκ ἐναντία ταῦτα ἀλλήλοις· τὸ γὰρ ἀπρόσιτον φῶς τοῖς ὁρᾷν μὴ δυναμένοις τῷ γνόφῳ καὶ τῷ σκότει ταυτόν ἐστιν. Οὔτε γὰρ τὰ ἐν τούτῳ, οὔτε τὰ ἐν ἐκείνῳ δυνατὸν κατιδεῖν. Καὶ τοῦτο μέντοι κἀκεῖνο τῆς θείας φύσεως δηλοῖ τὸ ἀόρατον. « Έκτείνων τὸν οὐρανὸν ὡσεὶ δέῤῥιν. » Τὴν τῆς δημιουργίας εὐκολίαν διὰ τούτων ἐδίδαξεν. Ὡς γὰρ ἀνθρώπῳ ῥάδιον δέῤῥιν ἐκτεῖναι καὶ ποιῆσαι σκηνὴν, οὕτως ὁ τῶν ὅλων Θεὸς τὰ μεγάλα τῶν οὐρανῶν διεπέτασε κήτη, λόγῳ μόνῳ χρησάμενος.

« ᾿Anaballomenos phōs hōs himation. » Synǭda toutois kai ho ᾿Apostolos ephē • Ho monos echōn athanasian, phōs oikōn aprositon. » Tosouton gar estin ekeino to phōs, hōs mēdena pelazein tolmąn; apostrephei gar tas opseis hē tēs aiglēs hyperbolē. Ei gar ho aisthētos touto poiein hēlios anankazei tous aplēstōs kathoran peirōmenous, tis hikanos tou aprositou phōtos en perinoią genesthai ? Esti men oun kai autos phōs alēthinon ; anaballetai de kai phōs hōs himation, kai phōs oikei aprositon, kai nephelē kai gnophos kyklǭ autou, kai etheto skotos apokryphēn autou. Kai ouk enantia tauta allēlois; to gar aprositon phōs tois horąn mē dynamenois tǭ gnophǭ kai tǭ skotei tauton estin. Oute gar ta en toutǭ, oute ta en ekeinǭ dynaton katidein. Kai touto mentoi kakeino tēs theias physeōs dēloi to aoraton. « Ekteinōn ton ouranon hōsei derrhin. » Tēn tēs dēmiourgias eukolian dia toutōn edidaxen. Hōs gar anthrōpǭ rhadion derrhin ekteinai kai poiēsai skēnēn, houtōs ho tōn holōn Theos ta megala tōn ouranōn diepetase kētē, logǭ monǭ chrēsamenos.

"Putting on light as a garment." In agreement with this the Apostle also said: "He who alone has immortality, dwelling in unapproachable light." For that light is so great that no one dares come near, since the excess of its brightness turns the eyes away. If the visible sun compels those who try to gaze at it greedily to do this, who is able to come to a conception of the unapproachable light? He himself is true light; yet he puts on light as a garment, dwells in unapproachable light, and "cloud and darkness are round about him," and "he made darkness his hiding place." These are not contrary to one another: for those unable to see, the unapproachable light is the same as the gloom and the darkness, since one can see what is in neither. Both the one and the other show the invisibility of the divine nature. "Stretching out the heaven like a skin." By this he taught the ease of the creation. For as it is easy for a man to stretch out a skin and make a tent, so the God of all spread out the great vaults of the heavens using his word alone.

Ps 104:2 (103:2 LXX) (quotation, high confidence) · 1 Tim 6:16 (quotation, high confidence) · Ps 97:2 (96:2 LXX) (quotation, high confidence) · Ps 18:11 (17:12 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:2: God's light, like the darkness around him, expresses his invisibility; he stretched out the heavens as easily as a tent.

  • Printed κήτη ('sea monsters') in the last sentence is probably an OCR slip for κύτη ('vaults'); translated by sense.

Notes on the original text

  • Digital text corrected (lost punctuation (OCR); stray mark (OCR)): τούτοις " καὶ → τούτοις καὶ; τολμᾷν ἀποστρέφει → τολμᾷν· ἀποστρέφει.

Cite (SBL): Theodoret, Interp. Ps. 103.2 (PG 80 80:1693; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-2

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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.

103.3PG 80 80:1695

« Ὁ στεγάζων ἐν ὕδασι τὰ ὑπερῷα αὐτοῦ. » Τοῦτο καὶ ὁ μακάριος ἐδίδαξε Μωσῆς. Ἔφη γὰρ τὸν Θεὸν εἰρηκέναι, « Γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος, » καὶ ἔσται διαχωρίζον ἀναμέσον ὕδατος τοῦ ἐπάνω τοῦ στερεώματος, καὶ ἀναμέσον τοῦ ὕδατος τοῦ ὑποκάτω τοῦ στερεώματος. « Ὁ τιθεὶς νέφη τὴν ἐπίβασιν αὐτοῦ, ὁ περιπατῶν ἐπὶ πτερύγων ἀνέμων. » Διὰ τούτων τὴν πανταχοῦ διήκουσαν ἐδήλωσε πρόνοιαν. Ἐφέστηκε γὰρ, φησὶ, καὶ ἀνέμοις καὶ νέφεσιν · καὶ αὐτὸς ἰθύνει ταῦτα, καὶ κυβερνᾷ · καὶ τὴν ἐντεῦθεν φυομένην εἰς καιρὸν δίδωσι χρείαν. Διδάσκει δὲ κατὰ ταυτὸν, ὡς ἡ θεία φύσις πανταχοῦ πάρεστι, καὶ τοῖς πᾶσιν ἐφίπταται, Ἐπειδὴ γὰρ τῶν αἰσθητῶν ἁπάντων ὀξυτάτη τῶν ἀνέμων ἡ φύσις· ἐν ἀκαρεῖ γὰρ ἀπὸ τῶν ἑσπερίων ἐπὶ τὴν ἕω διατρέχει, καὶ ἀπὸ τῆς ἕω πρὸς τὴν ἑσπέραν · οὐχ εὑρὼν ἑτέραν ἀκριβεστέραν ἐν τοῖς αἰσθητοῖς ὀξύτητος εἰκόνα, ἐπὶ πτερύγων ἀνέμων ἔφη τὸν Θεὸν ἐποχεῖσθαι, πανταχοῦ αὐτὸν παρεῖναι διὰ τούτων παραδηλῶν. Εὑρίσκομεν δὲ καὶ τοῖς υἱοῖς Ἰσραὴλ ἐν νεφέλῃ τὸν τῶν ὅλων ἐπιφανέντα Θεόν· καὶ ἐν τῇ σκηνῇ διὰ νεφέλης τὴν οἰκείαν ποιησάμενον ἐπιφάνειαν. Καὶ μέντοι τοῦ Σολομῶντος τὸν οἶκον ἐγκαινίζοντος, νεφέλη τὸν οἶκον ἐκάλυψε· καὶ ὁ Δεσπότης Χριστὸς ἐν τῷ ὄρει τοῖς τρισὶν ἀποστόλοις φωτεινὴν περὶ αὐτὸν νεφέλην ὑπέδειξε · καὶ ἀναλαμβανόμενον νεφέλη φωτεινὴ ὑπέλαβεν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν.

« Ho stegazōn en hydasi ta hyperǭa autou. » Touto kai ho makarios edidaxe Mōsēs. Ephē gar ton Theon eirēkenai, « Genēthētō stereōma en mesǭ tou hydatos, » kai estai diachōrizon anameson hydatos tou epanō tou stereōmatos, kai anameson tou hydatos tou hypokatō tou stereōmatos. « Ho titheis nephē tēn epibasin autou, ho peripatōn epi pterygōn anemōn. » Dia toutōn tēn pantachou diēkousan edēlōse pronoian. Ephestēke gar, phēsi, kai anemois kai nephesin ; kai autos ithynei tauta, kai kyberną ; kai tēn enteuthen phyomenēn eis kairon didōsi chreian. Didaskei de kata tauton, hōs hē theia physis pantachou paresti, kai tois pasin ephiptatai, Epeidē gar tōn aisthētōn hapantōn oxytatē tōn anemōn hē physis; en akarei gar apo tōn hesperiōn epi tēn heō diatrechei, kai apo tēs heō pros tēn hesperan ; ouch heurōn heteran akribesteran en tois aisthētois oxytētos eikona, epi pterygōn anemōn ephē ton Theon epocheisthai, pantachou auton pareinai dia toutōn paradēlōn. Heuriskomen de kai tois huiois Israēl en nephelę̄ ton tōn holōn epiphanenta Theon; kai en tę̄ skēnę̄ dia nephelēs tēn oikeian poiēsamenon epiphaneian. Kai mentoi tou Solomōntos ton oikon enkainizontos, nephelē ton oikon ekalypse; kai ho Despotēs Christos en tǭ orei tois trisin apostolois phōteinēn peri auton nephelēn hypedeixe ; kai analambanomenon nephelē phōteinē hypelaben apo tōn ophthalmōn autōn.

"Who roofs his upper rooms with waters." The blessed Moses also taught this. For he said that God said, "Let there be a firmament in the midst of the water, and let it divide between the water above the firmament and the water below the firmament." "Who makes the clouds his chariot, who walks upon the wings of the winds." By this he showed the providence that reaches everywhere. "For he presides," he says, "over winds and clouds; he himself directs and steers them, and gives in season the benefit that comes from them." At the same time he teaches that the divine nature is present everywhere and flies over all things. For since the nature of the winds is the swiftest of all visible things (in an instant they run from west to east and from east to west), finding no more exact image of swiftness among visible things, he said that God rides upon the wings of the winds, indicating by this that he is present everywhere. We find, too, that the God of all appeared to the sons of Israel in a cloud and made his own appearing in the tabernacle through a cloud. Moreover, when Solomon dedicated the house, a cloud covered the house; and Christ the Master on the mountain showed the three apostles a bright cloud about him; and when he was taken up, a bright cloud received him out of their sight.

Ps 104:3 (103:3 LXX) (quotation, high confidence) · Gen 1:6 (quotation, high confidence) · Exod 13:21 (allusion, high confidence) · Exod 40:34 (allusion, high confidence) · 1 Kgs 8:10 (allusion, high confidence) · Matt 17:5 (allusion, high confidence) · Acts 1:9 (allusion, high confidence)

Notes and citation

Summary: Psalm 104:3: the waters above the firmament, and God riding on clouds and winds, show his providence and presence everywhere; Scripture often shows God appearing in a cloud.

Notes on the original text

  • Digital text corrected (stray letter (OCR); stray mark (OCR)): ὕδατος' τοῦ → ὕδατος τοῦ; ἐποχεῖσθαι, ἐ πανταχοῦ → ἐποχεῖσθαι, πανταχοῦ.

Cite (SBL): Theodoret, Interp. Ps. 103.3 (PG 80 80:1695; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-3

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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.

103.4PG 80 80:1695

« Ὁ ποιῶν τοὺς ἀγγέλους αὑτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον. • Ἔδειξεν οὐ τῶν ὁρατῶν αὐτὸν μόνον, ἀλλὰ καὶ τῶν ἀοράτων δημιουργόν · τοὺς δὲ αὐτοὺς καὶ πνεύματα, καὶ πῦρ προσηγόρευσε, τὸ δυνατὸν καὶ τὸ ταχὺ δι᾿ ἑκατέρων διδάσκων. Ὀξεῖα μὲν γὰρ τοῦ πνεύματος ἡ φύσις, ἰσχυρὰ δὲ τοῦ πυρὸς ἡ ἐνέργεια. ᾿Αγγέλοις δὲ χρώμενος ὑπουργοῖς ὁ τῶν ὅλων Θεὸς, καὶ εὐεργετεῖ τοὺς ἀξίους, καὶ κολάζει τοὺς ἐναντίους. Διὰ τοῦτο καὶ πυρὸς ἐμνημόνευσε, τὴν κολαστικὴν σημαίνων ἐνέργειαν.

« Ho poiōn tous angelous hautou pneumata kai tous leitourgous autou pyr phlegon. • Edeixen ou tōn horatōn auton monon, alla kai tōn aoratōn dēmiourgon ; tous de autous kai pneumata, kai pyr prosēgoreuse, to dynaton kai to tachy di᾿ hekaterōn didaskōn. Oxeia men gar tou pneumatos hē physis, ischyra de tou pyros hē energeia. ᾿Angelois de chrōmenos hypourgois ho tōn holōn Theos, kai euergetei tous axious, kai kolazei tous enantious. Dia touto kai pyros emnēmoneuse, tēn kolastikēn sēmainōn energeian.

"Who makes his angels spirits and his ministers a flaming fire." He showed him to be the creator not of visible things only but also of invisible. He called the same beings both spirits and fire, teaching their power and their swiftness by both: the nature of wind is swift, and the action of fire strong. Using angels as ministers, the God of all both benefits the worthy and punishes the opposed. That is why he also mentioned fire, signifying the punishing action.

Ps 104:4 (103:4 LXX) (quotation, high confidence) · Heb 1:7 (allusion, medium confidence)

Notes and citation

Summary: Psalm 104:4: God created the invisible angels too; 'spirits' and 'fire' express their swiftness and power, including their role in punishment.

Notes on the original text

  • Digital text corrected (split word (OCR)): ἑκα τέρων → ἑκατέρων.

Cite (SBL): Theodoret, Interp. Ps. 103.4 (PG 80 80:1695; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-103-4) · 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.

103.5PG 80 80:1697

« ῾Ὁ θεμελιῶν τὴν γῆν ἐπὶ τὴν ἀσφάλειαν αὐτῆς. » Ὁ δὲ ᾿Ακύλας, καὶ ὁ Σύμμαχος, ἐπὶ τῆς ἕδρας αὐτῆς. « Οὐ κλιθήσεται εἰς τὸν αἰῶνα τοῦ αἰῶνος. » Αὐτὴν γὰρ ἐφ᾽ ἑαυτὴν ἑδράσας, δέδωκεν αὐτῇ τὸ ἀκίνητον, καὶ τοῦτον διαμενεῖ τὸν τρόπον, ἐφ᾽ ὅσον ἂν αὐτὸς ἐθελήσει. Οὕτω καὶ ἀλλαχοῦ φησι, Κρεμνῶν γῆν ἐπ᾿ οὐδενός.

« ῾Ho themeliōn tēn gēn epi tēn asphaleian autēs. » Ho de ᾿Akylas, kai ho Symmachos, epi tēs hedras autēs. « Ou klithēsetai eis ton aiōna tou aiōnos. » Autēn gar eph᾽ heautēn hedrasas, dedōken autę̄ to akinēton, kai touton diamenei ton tropon, eph᾽ hoson an autos ethelēsei. Houtō kai allachou phēsi, Kremnōn gēn ep᾿ oudenos.

"Who founds the earth on its stability." Aquila and Symmachus have "on its seat." "It will not be moved for ever and ever." "For having settled it upon itself, he gave it immovability, and it will remain this way for as long as he wishes." So also he says elsewhere: "Hanging the earth upon nothing."

Ps 104:5 (103:5 LXX) (quotation, high confidence) · Job 26:7 (quotation, high confidence)

Notes and citation

Summary: Psalm 104:5: God settled the earth upon itself and keeps it unmoved as long as he wills.

Cite (SBL): Theodoret, Interp. Ps. 103.5 (PG 80 80:1697; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-5

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-psalmos-103-5) · 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.

103.6PG 80 80:1697

« ῎Αβυσσος ὡς ἱμάτιον τὸ περιβόλαιον αὐτοῦ. » Τὸ αὐτοῦ ἀντὶ τοῦ αὐτῆς τέθεικεν. Οὕτω γὰρ καὶ ὁ ᾿Ακύλας καὶ ὁ Θεοδοτίων ἡρμήνευσαν · ῎Αβυσσον ὡσεὶ ἔνδυμα περιέβαλες αὐτήν. "Αβυσσον δὲ καλεῖ τὴν ὑγρὰν οὐσίαν ἡ θεία Γραφή. Οὕτω καὶ ἐν ἀρχῇ τῆς κτίσεως ὁ μακάριος ἔφη Μωσῆς· « Ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, καὶ σκότος ἐπάνω τῆς ἀβύσσου. » Ἐπειδὴ τοίνυν πανταχόθεν ὕδασιν ἡ γῆ περιέχεται, καὶ τὰ μεγάλα μὲν καὶ ἄπλωτα πελάγη ταύτης ἐστὶ τέρμα, μέσην δὲ αὐτὴν διατέμνει ἕτερα ἄττα πλείονα, εἰκότως ἔφη τὴν ἄβυσσον καθάπερ ἱμάτιον ἐπικεῖσθαι τῇ γῇ. « Ἐπὶ τῶν ὀρέων στήσονται ὕδατα. ᾿Ἀπὸ ἐπιτιμήσεώς σου φεύξονται· ἀπὸ φωνῆς βροντῆς σου δειλιάσουσιν. ᾿Αναβαίνουσιν ὄρη, καὶ καταβαίνουσι πεδία, εἰς τὸν τόπον ὃν ἐθεμελίωσας αὐτοῖς. » Διὰ πάντων διδάσκει τοῦ Θεοῦ τὴν προμήθειαν ἐφεστῶσαν τῇ κτίσει. Τούτου χάριν γὰρ τὰς τῶν ὀρῶν κορυφὰς ἡ θάλαττα μιμουμένη τοῖς κύμασιν, οὐκ ἐπικλύζει τὴν ἤπειρον· ἀλλὰ καθάπερ ἡμεῖς τὴν βροντὴν κατεπτήχαμεν, οὕτως ἐκείνη τὸν κείμενον δέδιεν ὅρον. Τὸ δὲ, « Ἐπὶ τῶν ὀρέων στήσονται ὕδατα, » ἀντὶ τοῦ, Ὡς ὅρος ἕστηκε· τὸ δὲ, « ᾿Αναβαίνουσιν ὄρη, » ἀντὶ τοῦ, Ὡς ὄρη.

« ᾿Abyssos hōs himation to peribolaion autou. » To autou anti tou autēs tetheiken. Houtō gar kai ho ᾿Akylas kai ho Theodotiōn hērmēneusan ; ᾿Abysson hōsei endyma periebales autēn. "Abysson de kalei tēn hygran ousian hē theia Graphē. Houtō kai en archę̄ tēs ktiseōs ho makarios ephē Mōsēs; « Hē de gē ēn aoratos kai akataskeuastos, kai skotos epanō tēs abyssou. » Epeidē toinyn pantachothen hydasin hē gē periechetai, kai ta megala men kai aplōta pelagē tautēs esti terma, mesēn de autēn diatemnei hetera atta pleiona, eikotōs ephē tēn abysson kathaper himation epikeisthai tę̄ gę̄. « Epi tōn oreōn stēsontai hydata. ᾿Apo epitimēseōs sou pheuxontai; apo phōnēs brontēs sou deiliasousin. ᾿Anabainousin orē, kai katabainousi pedia, eis ton topon hon ethemeliōsas autois. » Dia pantōn didaskei tou Theou tēn promētheian ephestōsan tę̄ ktisei. Toutou charin gar tas tōn orōn koryphas hē thalatta mimoumenē tois kymasin, ouk epiklyzei tēn ēpeiron; alla kathaper hēmeis tēn brontēn kateptēchamen, houtōs ekeinē ton keimenon dedien horon. To de, « Epi tōn oreōn stēsontai hydata, » anti tou, Hōs horos hestēke; to de, « ᾿Anabainousin orē, » anti tou, Hōs orē.

"The abyss like a garment is its covering." He put "its" (masculine) for "its" (feminine). So Aquila and Theodotion rendered: "You covered it with the abyss as with clothing." The divine Scripture calls the watery substance "abyss." So too at the beginning of creation the blessed Moses said, "The earth was invisible and unformed, and darkness was upon the abyss." Since, then, the earth is surrounded by waters on all sides, and the great and unnavigable oceans are its boundary, while many other seas cut through its middle, he fittingly said that the abyss lies upon the earth like a garment. "Upon the mountains the waters will stand. At your rebuke they will flee; at the sound of your thunder they will be afraid. Mountains rise and plains sink down, to the place which you founded for them." Through all this he teaches that God's providence presides over creation. For this reason the sea, imitating the mountain peaks with its waves, does not flood the land; but just as we cower at thunder, so it fears the boundary set for it. "Upon the mountains the waters will stand" means "they stand like a boundary"; and "mountains rise" means "like mountains."

Ps 104:6 (103:6 LXX) (quotation, high confidence) · Ps 104:7 (103:7 LXX) (quotation, high confidence) · Ps 104:8 (103:8 LXX) (quotation, high confidence) · Gen 1:2 (quotation, high confidence)

Notes and citation

Summary: Psalm 104:6–8: the sea surrounds the earth like a garment, but by God's providence its mountain-high waves fear their appointed limit.

  • The last clause compares the waves to a boundary (ὅρος, printed; perhaps for ὄρος 'mountain'); translated as printed.

Notes on the original text

  • Digital text corrected (split word (OCR)): ὀρέω νστήσονται → ὀρέων στήσονται.

Cite (SBL): Theodoret, Interp. Ps. 103.6 (PG 80 80:1697; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-6

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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.

103.9PG 80 80:1697

« Ὅριον ἔθου, ὃ οὐ παρελεύσεται - οὐδὲ ἐπιστρέψουσι καλύψαι τὴν γῆν. » Αἰσχύνεται μὲν τὴν ψάμμον ἡ θάλασσα, καὶ μέχρις ἐκείνης λυττῶσα, καθάπερ χαλινῷ τῷ ὄρῳ τῷ θείῳ κωλυομένη, ἀναχαιτίζεται πάλιν, καὶ εἰς τοὐπίσω χωρεῖ.

« Horion ethou, ho ou pareleusetai - oude epistrepsousi kalypsai tēn gēn. » Aischynetai men tēn psammon hē thalassa, kai mechris ekeinēs lyttōsa, kathaper chalinǭ tǭ orǭ tǭ theiǭ kōlyomenē, anachaitizetai palin, kai eis toupisō chōrei.

"You set a boundary which they will not pass, nor will they return to cover the earth." The sea respects the sand, and raging up to it, checked by the divine boundary as by a bridle, it rears back again and withdraws.

Ps 104:9 (103:9 LXX) (quotation, high confidence) · Jer 5:22 (allusion, medium confidence)

Notes and citation

Summary: Psalm 104:9: the sea is held back at the sand by God's boundary as by a bridle.

Cite (SBL): Theodoret, Interp. Ps. 103.9 (PG 80 80:1697; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-9

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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.

103.10PG 80 80:1697

• Ὁ ἐξαποστέλλων πηγὰς ἐν φάραγξιν, ἀναμέσον τῶν ὀρέων διελεύσονται ὕδατα. » Εἶτα τὴν τούτων ὑποδείκνυσι χρείαν.

• Ho exapostellōn pēgas en pharanxin, anameson tōn oreōn dieleusontai hydata. » Eita tēn toutōn hypodeiknysi chreian.

"Who sends forth springs in the ravines; between the mountains the waters will pass." Then he points out their usefulness.

Ps 104:10 (103:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:10: God sends springs through the mountain valleys.

Cite (SBL): Theodoret, Interp. Ps. 103.10 (PG 80 80:1697; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-10

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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.

103.11PG 80 80:1697

«Ποτιοῦσι πάντα τὰ θηρία τοῦ ἀγροῦ· προσδέξονται ὄναγροι εἰς δίψαν αὐτῶν. Ἐπ᾿ αὐτὰ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσει, ἐκ μέσου τῶν πετρῶν δώσουσι φωνήν. » Καὶ τοῦτο τῆς θείας Προνοίας τεκμήριον μέγιστον, τὸ μὴ μόνον τῶν ἀνθρώπων, ἀλλὰ καὶ τῶν ἀλόγων τὴν χρείαν πληροῦν. Διὰ τοῦτο ὄρη τέμνων παρόδους τοῖς ὕδάσιν ἑτεκτήνατο · ὥστε μὴ μόνον ἀνθρώπους ἔχειν ἀφθόνως τὰ νάματα τῶν πηγῶν· ἀλλὰ καὶ τῶν χερσαίων, καὶ τῶν ἀεροπόρων ζώων τὰ γένη. Τὸ δὲ, • Προσδέξονται ὄναγροι εἰς δίψαν αὐτῶν. » ὁ Σύμμαχος οὕτως ἡρμήνευσεν, ᾿Ανακτήσεται ὄναγρος δίψαν αὐτοῦ.

«Potiousi panta ta thēria tou agrou; prosdexontai onagroi eis dipsan autōn. Ep᾿ auta ta peteina tou ouranou kataskēnōsei, ek mesou tōn petrōn dōsousi phōnēn. » Kai touto tēs theias Pronoias tekmērion megiston, to mē monon tōn anthrōpōn, alla kai tōn alogōn tēn chreian plēroun. Dia touto orē temnōn parodous tois hydasin hetektēnato ; hōste mē monon anthrōpous echein aphthonōs ta namata tōn pēgōn; alla kai tōn chersaiōn, kai tōn aeroporōn zōōn ta genē. To de, • Prosdexontai onagroi eis dipsan autōn. » ho Symmachos houtōs hērmēneusen, ᾿Anaktēsetai onagros dipsan autou.

"They will give drink to all the beasts of the field; the wild asses will wait for them in their thirst. Beside them the birds of heaven will lodge; from among the rocks they will utter their voice." This too is a very great proof of divine providence: that it supplies the needs not only of human beings but also of irrational animals. For this reason he cut through mountains and contrived passages for the waters, so that not only human beings might have the streams of the springs in abundance, but also the kinds of land animals and of creatures that travel the air. "The wild asses will wait for them in their thirst" Symmachus rendered thus: "The wild ass will relieve its thirst."

Ps 104:11 (103:11 LXX) (quotation, high confidence) · Ps 104:12 (103:12 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:11–12: the springs provide for animals and birds as well as people, a great proof of providence.

Notes on the original text

  • Digital text corrected (split word (OCR)): χερ σαίων → χερσαίων; Σύμ μαχος → Σύμμαχος.

Cite (SBL): Theodoret, Interp. Ps. 103.11 (PG 80 80:1697; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-11

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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.

103.13PG 80 80:1699

« Ποτίζων ὄρη ἐκ τῶν ὑπερῴων αὐτοῦ · ἀπὸ καρποῦ τῶν ἔργων σου χορτασθήσεται ἡ γῆ. » Ού γὰρ μόνον κάτωθεν ἀναβλύζει, καὶ παρασκευάζει τῶν ὑδάτων τὴν φύσιν· ἀλλ᾽ ἄνωθεν διὰ νεφῶν τὴν ἀρδείαν προσφέρει. Εἶτα τὴν ἐντεῦθεν ὑποδείκνυσιν ὠφέλειαν.

« Potizōn orē ek tōn hyperǭōn autou ; apo karpou tōn ergōn sou chortasthēsetai hē gē. » Ou gar monon katōthen anablyzei, kai paraskeuazei tōn hydatōn tēn physin; all᾽ anōthen dia nephōn tēn ardeian prospherei. Eita tēn enteuthen hypodeiknysin ōpheleian.

"Watering the mountains from his upper rooms; the earth will be satisfied with the fruit of your works." For he not only makes water gush up from below and provides it, but also brings irrigation from above through the clouds. Then he points out the benefit from this.

Ps 104:13 (103:13 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:13: God waters the earth from above by the clouds as well as from springs below.

Cite (SBL): Theodoret, Interp. Ps. 103.13 (PG 80 80:1699; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-13

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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.

103.14PG 80 80:1699

« Ὁ ἐξανατέλλων χόρτον τοῖς κτήνεσι · καὶ χλόην τῇ δουλείᾳ τῶν ἀνθρώπων, τοῦ ἐξαγαγεῖν ἄρτον ἐκ τῆς γῆς. » Φύεται γὰρ ἡ πόα, καὶ διατρέφει τὰ κτήνη, τὰ εἰς χρείαν ἀνθρώπων γεγενημένα τρέφονται δὲ καὶ οἱ καρποὶ διὰ τῶν ὑετῶν, καὶ ὥριμοι γίνονται, καὶ τοῖς ἀνθρώποις προσφέρονται. Τοῦτο καὶ ἐν ἑτέρῳ ἔφη ψαλμῷ· · ᾿Ανθρώπους καὶ κτήνη σώσεις, Κύριε. › ᾿Αλλ' ὅμως διὰ τὴν τῶν ἀνθρώπων χρείαν καὶ τὰ κτήνη ταύτης ἀπολαύει τῆς προμηθείας.

« Ho exanatellōn chorton tois ktēnesi ; kai chloēn tę̄ douleią tōn anthrōpōn, tou exagagein arton ek tēs gēs. » Phyetai gar hē poa, kai diatrephei ta ktēnē, ta eis chreian anthrōpōn gegenēmena trephontai de kai hoi karpoi dia tōn hyetōn, kai hōrimoi ginontai, kai tois anthrōpois prospherontai. Touto kai en heterǭ ephē psalmǭ; ; ᾿Anthrōpous kai ktēnē sōseis, Kyrie. › ᾿All' homōs dia tēn tōn anthrōpōn chreian kai ta ktēnē tautēs apolauei tēs promētheias.

"Who causes grass to spring up for the cattle, and green herbs for the service of human beings, to bring forth bread from the earth." For the grass grows and feeds the cattle that were made for the use of human beings; and the crops are nourished by the rains, ripen, and are offered to human beings. He said this in another psalm too: "Human beings and cattle you will save, O Lord." Yet it is because of the needs of human beings that the cattle also enjoy this providence.

Ps 104:14 (103:14 LXX) (quotation, high confidence) · Ps 36:6 (35:7 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:14: God feeds the cattle and ripens the crops, all for the sake of human beings.

Notes on the original text

  • Digital text corrected (split word (OCR)): διατρέ φει → διατρέφει.

Cite (SBL): Theodoret, Interp. Ps. 103.14 (PG 80 80:1699; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-14

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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.

103.15PG 80 80:1699

« Καὶ οἶνος εὐφραίνει καρδίαν ἀνθρώπου, τοῦ ἱλαρῦναι πρόσωπον ἐν ἐλαίῳ · καὶ ἄρτος καρδίαν ἀνθρώπου στηρίζει. » Σαφέστερον δὲ ὁ Σύμμαχος εἴρηκεν · ᾿Εκβλαστῶν χόρτον τοῖς κτήνεσι, καὶ χλόην τῇ δουλείᾳ τῶν ἀνθρώπων· εἰς τὸ ἐκφῦσαι τροφὴν ἀπὸ γῆς, καὶ οἶνον εὐφραίνειν καρδίαν ἀνθρώπου· στίλβειν πρόσωπον ἐν ἐλαίῳ, καὶ ἄρτον καρδίαν ἀνθρώπου στηρίζειν. Ἐπὶ τοῦτο γὰρ, φησὶν, ὁ τῶν ὅλων Θεὸς τῇ γῇ τοὺς ὑετοὺς διηνεχῶς χορηγεῖ, ὥστε τοὺς παντοδαποὺς βλαστῆσαι καρποὺς, καὶ ἄρτῳ μὲν στηρίξαι καὶ διαθρέψαι τῶν ἀνθρώπων τὴν φύσιν · οἴνῳ δὲ εὐφρᾶναι καὶ θυμηρεστέραν ἐργάσασθαι τὴν ζωήν· ἐλαίῳ δὲ οὐ μόνον ἔνδοθεν διαθρέψαι, ἀλλὰ καὶ ἔξωθεν λαμπρῦναι τὰ σώματα.

« Kai oinos euphrainei kardian anthrōpou, tou hilarynai prosōpon en elaiǭ ; kai artos kardian anthrōpou stērizei. » Saphesteron de ho Symmachos eirēken ; ᾿Ekblastōn chorton tois ktēnesi, kai chloēn tę̄ douleią tōn anthrōpōn; eis to ekphysai trophēn apo gēs, kai oinon euphrainein kardian anthrōpou; stilbein prosōpon en elaiǭ, kai arton kardian anthrōpou stērizein. Epi touto gar, phēsin, ho tōn holōn Theos tę̄ gę̄ tous hyetous diēnechōs chorēgei, hōste tous pantodapous blastēsai karpous, kai artǭ men stērixai kai diathrepsai tōn anthrōpōn tēn physin ; oinǭ de euphranai kai thymēresteran ergasasthai tēn zōēn; elaiǭ de ou monon endothen diathrepsai, alla kai exōthen lamprynai ta sōmata.

"And wine gladdens the heart of man, to make the face cheerful with oil, and bread strengthens the heart of man." Symmachus said it more clearly: "Making grass sprout for the cattle and green herbs for the service of human beings, so as to bring forth food from the earth, and wine to gladden the heart of man, to make the face shine with oil, and bread to strengthen the heart of man." "For this purpose," he says, "the God of all continually supplies rain to the earth, so that crops of every kind may grow: with bread to strengthen and nourish human nature, with wine to gladden it and make life more pleasant, and with oil not only to nourish bodies within but also to make them shine without."

Ps 104:15 (103:15 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:15: God sends rain so that bread may nourish, wine gladden, and oil both feed and brighten human beings.

Cite (SBL): Theodoret, Interp. Ps. 103.15 (PG 80 80:1699; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-15

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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.

103.16PG 80 80:1699

« Χορτασθήσονται τὰ ξύλα τοῦ πεδίου. δὲ Ἑβραῖος, καὶ οἱ λοιποὶ, τοῦ Κυρίου τεθείκασι. Διεξελθὼν τὰ κάρπιμα, ἀναγκαίως μνημονεύει καὶ τῶν ἀκάρπων, ὡς ἀναγκαίαν τοῖς ἀνθρώποις καὶ αὐτῶν παρεχόντων χρείαν. Διὰ τοῦτο καὶ Κυρίου αὐτὰ προσηγόρευσεν· ὡς αὐτοφυᾶ, καὶ οὐ χειρόκμητα, ἀλλὰ τῷ θείῳ λόγῳ βλαστήσαντα. Διὸ καὶ ἐπήγαγεν· «Αἱ κέδροι τοῦ Λιβάνου, ἃς ἐφύτευσας., Οὔτε γὰρ ἀλσοκόμοι τινὲς τούτων γεγένηντο φυτουργοί · ἀλλ᾽ ὁ θεῖος Λόγος ἀμφιλαφεῖς τὰς τῶν ὀρῶν κορυφὰς εἰργάσατο. Τοῦ μέντοι Λιβάνου ὡς ἐπισήμου μνημονεύσας, καὶ τῶν ἐν αὐτῷ κέδρων, καὶ τἄλλα ὄρη καὶ δένδρα διὰ τούτων ἐδήλωσεν. Αὐτοῦ.

« Chortasthēsontai ta xyla tou pediou. de Hebraios, kai hoi loipoi, tou Kyriou tetheikasi. Diexelthōn ta karpima, anankaiōs mnēmoneuei kai tōn akarpōn, hōs anankaian tois anthrōpois kai autōn parechontōn chreian. Dia touto kai Kyriou auta prosēgoreusen; hōs autophya, kai ou cheirokmēta, alla tǭ theiǭ logǭ blastēsanta. Dio kai epēgagen; «Hai kedroi tou Libanou, has ephyteusas., Oute gar alsokomoi tines toutōn gegenēnto phytourgoi ; all᾽ ho theios Logos amphilapheis tas tōn orōn koryphas eirgasato. Tou mentoi Libanou hōs episēmou mnēmoneusas, kai tōn en autǭ kedrōn, kai talla orē kai dendra dia toutōn edēlōsen. Autou.

"The trees of the plain will be satisfied." The Hebrew and the others put "of the Lord." Having gone through the fruit-bearing plants, he necessarily mentions also the fruitless ones, since they too provide a necessary use to human beings. For this reason he also called them "the Lord's," as self-grown and not planted by hand, but sprung up at the divine word. Hence he added: "The cedars of Lebanon, which you planted." For no foresters planted these; the divine Word made the mountain peaks thickly wooded. By mentioning Lebanon as a famous mountain, and the cedars in it, he indicated the other mountains and trees as well.

Ps 104:16 (103:16 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:16: the uncultivated trees too are 'the Lord's,' planted by his word, and serve human needs.

  • A stray word (αὐτοῦ) at the end of the section and stray marks in the text are left untranslated.

Notes on the original text

  • Digital text corrected (stray marks (OCR); stray stop (OCR)): οἱ λοιποὶ', ἱ', τοῦ → οἱ λοιποὶ, τοῦ; μνημονεύει. καὶ → μνημονεύει καὶ.

Cite (SBL): Theodoret, Interp. Ps. 103.16 (PG 80 80:1699; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-16

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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.

103.17PG 80 80:1701

« Ἐκεῖ στρουθία ἐννοσσεύσουσι · τοῦ ἐρωδιοῦ ἡ κατοικία ἡγεῖται αὐτῶν. » Ὁ δὲ ᾿Ακύλας οὕτως • Ἐκεῖ ὄρνεα νοσσεύσουσιν· ἐρωδιῷ ἐλάται οἶκος αὐτῷ. Ὁ δὲ Σύμμαχος, Ὅπου' στρουθία ἐννοσσεύσει, τῷ ἴκτινι· βόρατον οἴκησις. Τὰ γὰρ αὐτὰ δένδρα ἄλλην μὲν ἀνθρώποις χρείαν, ἄλλην δὲ τοῖς ὀρνέοις παρέχει· ἀνθρώποις μὲν γὰρ εἰς κατασκευὴν οἰκιῶν ἐπιτήδεια · τῶν δὲ ὀρνέων αὐτὰ δέχεται τὰς οἰκήσεις.

« Ekei strouthia ennosseusousi ; tou erōdiou hē katoikia hēgeitai autōn. » Ho de ᾿Akylas houtōs • Ekei ornea nosseusousin; erōdiǭ elatai oikos autǭ. Ho de Symmachos, Hopou' strouthia ennosseusei, tǭ iktini; boraton oikēsis. Ta gar auta dendra allēn men anthrōpois chreian, allēn de tois orneois parechei; anthrōpois men gar eis kataskeuēn oikiōn epitēdeia ; tōn de orneōn auta dechetai tas oikēseis.

"There the sparrows will build their nests; the dwelling of the heron leads them." Aquila has: "There birds will nest; for the heron the firs are its house." Symmachus: "Where sparrows nest; for the kite the firs are a dwelling." For the same trees provide one use to human beings and another to birds: to human beings they are suitable for building houses, while they receive the birds' dwellings.

Ps 104:17 (103:17 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:17: the same trees give timber to people and nesting places to birds.

  • The readings of Aquila and Symmachus are garbled in the scan (ἐλάται 'firs' appears as ὁ ἐλάται and as βόρατον); translated by sense.

Notes on the original text

  • Digital text corrected (stray letter and split word (OCR)): ὁ ἐλάται οἱ| κος → ἐλάται οἶκος.

Cite (SBL): Theodoret, Interp. Ps. 103.17 (PG 80 80:1701; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-17

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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.

103.18PG 80 80:1701

« Ὄρη τὰ ὑψηλὰ ταῖς ἐλάφοις · πέτρα καταφυγὴ τοῖς λαγωοῖς. » Οὐ παρορᾷ σου, φησὶν, οὐδὲ τὰ σμικρὰ τῶν ζώων ἡ πρόνοια, ἀλλὰ ταῖς μὲν ἐλάφοις ἔδωκας ἐνδιαίτημα τὰς τῶν ὀρῶν κορυφάς· τοῖς δὲ σμικροτέροις τῶν ζώων, τὰς τῶν πετρῶν καταδύσεις

« Orē ta hypsēla tais elaphois ; petra kataphygē tois lagōois. » Ou parorą sou, phēsin, oude ta smikra tōn zōōn hē pronoia, alla tais men elaphois edōkas endiaitēma tas tōn orōn koryphas; tois de smikroterois tōn zōōn, tas tōn petrōn katadyseis

"The high mountains for the deer; the rock is a refuge for the hares." "Your providence," he says, "does not overlook even the small among the animals; you gave the deer the mountain peaks as a dwelling, and the smaller animals the clefts of the rocks."

Ps 104:18 (103:18 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:18: providence gives even small animals their shelters.

Notes on the original text

  • Digital text corrected (OCR accent and stray marks; stray letters (OCR)): σμικρὰ ἐἱ τῶν → σμικρὰ τῶν; ὁρῶν ᾿κορυφάς• → ὀρῶν κορυφάς·.

Cite (SBL): Theodoret, Interp. Ps. 103.18 (PG 80 80:1701; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-18

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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.

103.19PG 80 80:1701

« Ἐποίησε σελήνην εἰς καιρούς. » Τὰ κατὰ γῆν ἅπαντα διεξελθὼν, καὶ τῶν ἀοράτων φύσεων τὴν δημιουργίαν δείξας, καὶ τῶν οὐρανῶν ὑποδείξας τὴν ποίησιν, καὶ τῶν φωστήρων ποιεῖται τὴν μνήμην, οἳ κατὰ τὴν τετάρτην ἡμέραν ἐγένοντο. Καὶ λέγει τὴν τῆς σελήνης δημιουργίαν διὰ τὴν τῶν καιρῶν γεγενῆσθαι διδασκαλίαν · αἱ γὰρ αὐτῆς ἀλλοιώσεις μετρεῖσθαι τὸν χρόνον παρασκευάζουσι. Τοῦ γὰρ μηνὸς τὸ μέτρον αὐτὴ ποιεῖ, ἐν τοσαύταις ἡμέραις αὔξουσά τε καὶ φθίνουσα. « Ὁ ἥλιος ἔγνω τὴν δύσιν αὐτοῦ. • Οὐκ ἔμψυχος ῶν, οὐδὲ λόγῳ χρώμενος· ἀλλὰ κατὰ τὸν θεῖον ὅρον ὁδεύων, οὕτως ποιεῖ τὴν ἡμέραν φαινόμενος, καὶ τὴν νύκτα κρυπτόμενος · καὶ τὸν αὐτὸν δρόμον ἔχει ἀεὶ, καὶ τὰ μέτρα φυλάττει.

« Epoiēse selēnēn eis kairous. » Ta kata gēn hapanta diexelthōn, kai tōn aoratōn physeōn tēn dēmiourgian deixas, kai tōn ouranōn hypodeixas tēn poiēsin, kai tōn phōstērōn poieitai tēn mnēmēn, hoi kata tēn tetartēn hēmeran egenonto. Kai legei tēn tēs selēnēs dēmiourgian dia tēn tōn kairōn gegenēsthai didaskalian ; hai gar autēs alloiōseis metreisthai ton chronon paraskeuazousi. Tou gar mēnos to metron autē poiei, en tosautais hēmerais auxousa te kai phthinousa. « Ho hēlios egnō tēn dysin autou. • Ouk empsychos ōn, oude logǭ chrōmenos; alla kata ton theion horon hodeuōn, houtōs poiei tēn hēmeran phainomenos, kai tēn nykta kryptomenos ; kai ton auton dromon echei aei, kai ta metra phylattei.

"He made the moon for seasons." Having gone through everything on earth, shown the creation of the invisible natures, and pointed out the making of the heavens, he also mentions the luminaries, which were made on the fourth day. He says that the moon was made to teach the seasons, for its changes make it possible to measure time: it makes the measure of the month, waxing and waning in so many days. "The sun knew its setting." Not that it is ensouled or uses reason; but traveling according to the divine limit, it makes the day by appearing and the night by hiding, and it always keeps the same course and observes its measures.

Ps 104:19 (103:19 LXX) (quotation, high confidence) · Gen 1:14 (allusion, high confidence)

Notes and citation

Summary: Psalm 104:19: the moon marks the months, and the sun, though not alive or rational, keeps its appointed course.

  • Theodoret denies, against some ancient views, that the sun is ensouled.

Cite (SBL): Theodoret, Interp. Ps. 103.19 (PG 80 80:1701; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-19

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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.

103.20PG 80 80:1701

« Ἔθου σκότος, καὶ ἐγένετο νύξ. » ᾿Αναγκαία καὶ ταύτης ἡ χρεία · τῇ μὲν τοῦ φωτὸς ὑποχωρήσει συνισταμένη · ἀνάπαυσιν δὲ τοῖς ἀνθρώποις παρεχομένη. « Ἐν αὐτῇ διελεύσονται πάντα τὰ θηρία τοῦ δρυμοῦ. Σκύμνοι ὠρυόμενοι τοῦ ἁρπάσαι, καὶ ζητῆσαι παρὰ τοῦ Θεοῦ βρῶσιν αὐτοῖς. » Ἡ γὰρ νὺξ τοῖς μὲν ἀνθρώποις ἀνάπαυλαν πραγματεύεται, ἄδειαν δὲ τοῖς θηρίοις παρέχει, ὥστε πεινώσας ἐμπλῆσαι γαστέρας. Τὸ δὲ, « Ζητῆσαι παρὰ τοῦ Θεοῦ βρῶσιν αὐτοῖς, » ἀντὶ τοῦ, Καὶ τούτοις ἡ θεία Πρόνοια παρέχει τὴν χρείαν. Τὸ μὲν γὰρ παρὰ τοῦ Θεοῦ αἰτεῖν, λογικῶν· τὸ δὲ ζητεῖν, καὶ τῶν ἀλόγων ἀλλ᾽ ὅμως καὶ τούτοις ὁ Θεὸς τὴν ἀναγκαίαν παρέχει τροφήν.

« Ethou skotos, kai egeneto nyx. » ᾿Anankaia kai tautēs hē chreia ; tę̄ men tou phōtos hypochōrēsei synistamenē ; anapausin de tois anthrōpois parechomenē. « En autę̄ dieleusontai panta ta thēria tou drymou. Skymnoi ōryomenoi tou harpasai, kai zētēsai para tou Theou brōsin autois. » Hē gar nyx tois men anthrōpois anapaulan pragmateuetai, adeian de tois thēriois parechei, hōste peinōsas emplēsai gasteras. To de, « Zētēsai para tou Theou brōsin autois, » anti tou, Kai toutois hē theia Pronoia parechei tēn chreian. To men gar para tou Theou aitein, logikōn; to de zētein, kai tōn alogōn all᾽ homōs kai toutois ho Theos tēn anankaian parechei trophēn.

"You made darkness, and it became night." Its use too is necessary: it consists in the withdrawal of light and provides rest to human beings. "In it all the beasts of the forest will go about; young lions roaring to seize prey and to seek their food from God." For night brings rest to human beings and gives freedom to the wild beasts to fill their hungry bellies. "To seek their food from God" means "divine providence supplies their need too." For to ask from God belongs to rational beings, but to seek belongs to irrational ones as well; yet God provides them too with the food they need.

Ps 104:20 (103:20 LXX) (quotation, high confidence) · Ps 104:21 (103:21 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:20–21: night gives rest to people and feeding time to wild beasts, which God also provides for.

Cite (SBL): Theodoret, Interp. Ps. 103.20 (PG 80 80:1701; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-20

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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.

103.22PG 80 80:1701

« ᾿Ανέτειλεν ὁ ἥλιος, καὶ συνήχθησαν, καὶ εἰς τὰς μάνδρας αὐτῶν κοιτασθήσονται. Ἐξελεύσεται ἄνθρωπος ἐπὶ τὸ ἔργον αὐτοῦ· καὶ ἐπὶ τὴν ἐργασίαν αὐτοῦ ἕως ἑσπέρας. » Ἡλίου δὲ ἀνίσχοντος, τὰ μὲν εἰς τὰς οἰκείας καταδύσεις χωρεῖ · οἱ δὲ ἄνθρωποι τὸν τῆς προτεραίας ἀποθέμενοι πόνον, προθύμως πάλιν ἐν τοῖς ἔργοις διημερεύουσιν. « Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε! πάντα ἐν σοφίᾳ ἐποίησας. » Ἕκαστον τῶν εἰρημένων λογισάμενος ὁ Προφήτης, καὶ τὴν πολλὴν τοῦ Θεοῦ κηδεμονίαν καταμαθὼν, ἐν μέσῳ τῆς διηγήσεως τὸν ὕμνον ἀνέπεμψε· θαυμαστά, καὶ λίαν ἀξιάγαστα, καὶ σοφίας μεστὰ φήσας εἶναι πάντα τοῦ Θεοῦ τὰ ποιήματα. Εὗρε γὰρ καὶ τὴν ὑπό τινων δυσσεβῶν διαβαλλομένην νύκτα σφόδρα χρησιμωτάτην, καὶ τὰ ἄκαρπα ξύλα χρείαν ἑτέραν εἰσφέροντα· καὶ τῶν θηρίων τὰ γένη εἰς πολλὰ τοῖς ἀνθρώποις ἁρμόδια. • Ἐπληρώθη ἡ γῆ τῆς κτήσεώς σου. » Οἱ δὲ ἄλλοι ἑρμηνευταὶ κτίσεως τεθείκασιν· ἀντὶ τοῦ, Παντοδαπῶν αὐτὴν ἐνέπλησας ἀγαθῶν. Ἀπὸ μέντοι τῆς γῆς, καὶ πρὸς τὴν γείτονα θάλασσαν μεταβαίνει, καί φησιν · « Αὕτη ἡ θάλασσα, ἡ μεγάλη καὶ εὐρύχωρος · αὐτῇ τῇ θαλάσσῃ ἐκεῖ ἑρπετὰ ὧν οὐκ ἔστιν ἀριθμός· ζῶα μικρὰ μετὰ μεγάλων. » Καὶ τοῦτο δὲ τῆς θείας Κηδεμονίας τεκμήριον· τὸ τὰ σμικρὰ γένη τοῖς μεγάλοις ἐνδιαιτᾶσθαι, καὶ μὴ παντελῶς ὑπ᾿ ἐκείνων καταναλίσκεσθαι.

« ᾿Aneteilen ho hēlios, kai synēchthēsan, kai eis tas mandras autōn koitasthēsontai. Exeleusetai anthrōpos epi to ergon autou; kai epi tēn ergasian autou heōs hesperas. » Hēliou de anischontos, ta men eis tas oikeias katadyseis chōrei ; hoi de anthrōpoi ton tēs proteraias apothemenoi ponon, prothymōs palin en tois ergois diēmereuousin. « Hōs emegalynthē ta erga sou, Kyrie! panta en sophią epoiēsas. » Hekaston tōn eirēmenōn logisamenos ho Prophētēs, kai tēn pollēn tou Theou kēdemonian katamathōn, en mesǭ tēs diēgēseōs ton hymnon anepempse; thaumasta, kai lian axiagasta, kai sophias mesta phēsas einai panta tou Theou ta poiēmata. Heure gar kai tēn hypo tinōn dyssebōn diaballomenēn nykta sphodra chrēsimōtatēn, kai ta akarpa xyla chreian heteran eispheronta; kai tōn thēriōn ta genē eis polla tois anthrōpois harmodia. • Eplērōthē hē gē tēs ktēseōs sou. » Hoi de alloi hermēneutai ktiseōs tetheikasin; anti tou, Pantodapōn autēn eneplēsas agathōn. Apo mentoi tēs gēs, kai pros tēn geitona thalassan metabainei, kai phēsin ; « Hautē hē thalassa, hē megalē kai eurychōros ; autę̄ tę̄ thalassę̄ ekei herpeta hōn ouk estin arithmos; zōa mikra meta megalōn. » Kai touto de tēs theias Kēdemonias tekmērion; to ta smikra genē tois megalois endiaitasthai, kai mē pantelōs hyp᾿ ekeinōn katanaliskesthai.

"The sun rose, and they gathered together and will lie down in their dens. Man will go out to his work and to his labor until evening." When the sun rises, the beasts go to their own lairs, while human beings, having laid aside the previous day's toil, eagerly spend the day at their work again. "How your works have been magnified, O Lord! In wisdom you made them all." Having reckoned up each of the things mentioned and learned God's great care, the prophet sent up the hymn in the middle of his account, saying that all God's works are marvelous, most admirable, and full of wisdom. For he found that even the night, maligned by some ungodly people, is very useful, that the fruitless trees bring another use, and that the kinds of wild beasts are suited to human beings for many purposes. "The earth is filled with your possession." The other translators put "with your creation," that is, "you filled it with good things of every kind." From the earth he passes to its neighbor the sea, and says: "This is the sea, great and wide; there in the sea are creeping things without number, small creatures along with great." This too is a proof of divine care: that the small kinds live with the great and are not entirely consumed by them.

Ps 104:22 (103:22 LXX) (quotation, high confidence) · Ps 104:23 (103:23 LXX) (quotation, high confidence) · Ps 104:24 (103:24 LXX) (quotation, high confidence) · Ps 104:25 (103:25 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:22–25: day and night are ordered for beasts and people; all God's works are full of wisdom, and in the sea small creatures live alongside great ones.

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

Notes on the original text

  • Digital text corrected (OCR accent; OCR letters; marginal verse number (OCR)): ἀνἰσχοντος → ἀνίσχοντος; διημερεύουσιν. κδ'. « → διημερεύουσιν. «; φησιν · κε΄. « → φησιν · «; ἐδίκαιτᾶσθαι → ἐνδιαιτᾶσθαι.

Cite (SBL): Theodoret, Interp. Ps. 103.22 (PG 80 80:1701; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-22

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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.

103.26PG 80 80:1703

· Ἐκεῖ πλοῖα διαπορεύονται . » Χρεία καὶ αὐτὴ τῶν ἀνθρώπων μεγίστη. Διὰ ναυπηγικῆς γὰρ τέχνης, καὶ κυβερνητικῆς ἐπιστήμης, παρ' ἀλλήλων κομιζόμεθα καὶ τὰ ἐνδέοντα καὶ τὸν παρ' ἡμῖν φυόμενον καρπὸν χορηγοῦμεν ἑτέροις, καὶ δεχόμεθα τὸν παρ' ἐκείνοις γινόμενον. « Δράκων οὗτος ὃν ἔπλασας ἐμπαίζειν αὐτῷ. » Διὰ τοῦ δράκοντος τὰ μεγάλα παρεδήλωσε κήτη, ἃ τοῖς μεγάλοις πελάγεσιν ἐμφιλοχωρεῖ. Τὸ δὲ, « ἐμπαίζειν αὐτῷ, » ἀντὶ τοῦ , αὐτῇ τῇ θαλάσσῃ· ἀῤῥενικῶς γὰρ αὐτὴν ὁ Ἑβραῖος καὶ ὁ Σύρος καλεῖ. Οὕτω, φησὶν, ἐστὶ μεγάλη, ὅτι καὶ τὰ μύρια τῶν ἰχθύων περίκειται γένη, καὶ τὰ μέγιστα κήτη ἀδεῶς ἐν αὐτῇ νήχεται. Εἰ δὲ τισι δοκεῖ καὶ ἀλληγορῆσαι τὸν δράκοντα, διὰ τὸ καὶ ἐν τῷ Ἡσαΐᾳ·« Τὴν μάχαιραν τὴν μεγάλην, καὶ τὴν ἁγίαν, καὶ τὴν ἰσχυρὰν, ἐπὶ τὸν δράκοντα χωρεῖν · τὸν ὄφιν τὸν σκολιὸν, τὸν ἐν τῇ θαλάττῃ · • οὐδὲ ἡμεῖς παραιτησόμεθα τὴν τοιαύτην διάνοιαν · ἐπειδὴ καὶ παρὰ τῷ Ἰὼβ εὐρίσκομεν τοῦτο τὸ ζῶον ἀπὸ τῶν θείων ἀγγέλων καταπαιζόμενον. Καὶ ὁ Κύριος ἐξουσίαν ἔδωκε τοῖς ἑαυτοῦ μαθηταῖς, πατεῖν ἐπάνω ὄφεων, καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ.

; Ekei ploia diaporeuontai . » Chreia kai autē tōn anthrōpōn megistē. Dia naupēgikēs gar technēs, kai kybernētikēs epistēmēs, par' allēlōn komizometha kai ta endeonta kai ton par' hēmin phyomenon karpon chorēgoumen heterois, kai dechometha ton par' ekeinois ginomenon. « Drakōn houtos hon eplasas empaizein autǭ. » Dia tou drakontos ta megala paredēlōse kētē, ha tois megalois pelagesin emphilochōrei. To de, « empaizein autǭ, » anti tou , autę̄ tę̄ thalassę̄; arrhenikōs gar autēn ho Hebraios kai ho Syros kalei. Houtō, phēsin, esti megalē, hoti kai ta myria tōn ichthyōn perikeitai genē, kai ta megista kētē adeōs en autę̄ nēchetai. Ei de tisi dokei kai allēgorēsai ton drakonta, dia to kai en tǭ Hēsaïą;« Tēn machairan tēn megalēn, kai tēn hagian, kai tēn ischyran, epi ton drakonta chōrein ; ton ophin ton skolion, ton en tę̄ thalattę̄ ; • oude hēmeis paraitēsometha tēn toiautēn dianoian ; epeidē kai para tǭ Iōb euriskomen touto to zōon apo tōn theiōn angelōn katapaizomenon. Kai ho Kyrios exousian edōke tois heautou mathētais, patein epanō opheōn, kai skorpiōn, kai epi pasan tēn dynamin tou echthrou.

"There ships pass through." This too is a very great need of human beings. For by the art of shipbuilding and the science of navigation we bring one another what we lack, and supply others with the produce that grows among us and receive what grows among them. "This dragon, which you formed to play in it." By the dragon he indicated the great sea monsters that love the great oceans. "To play in it" means "in the sea itself," for the Hebrew and the Syriac call it by a masculine word. "So great," he says, "is the sea, that it holds countless kinds of fish, and the greatest monsters swim in it without fear." If some wish to take the dragon allegorically, because in Isaiah also it is said that "the great, holy, and strong sword" goes "against the dragon, the crooked serpent that is in the sea," we will not reject such a sense either, since in Job too we find that this creature is mocked by the divine angels. And the Lord gave his disciples authority to tread upon serpents and scorpions and over all the power of the enemy.

Ps 104:26 (103:26 LXX) (quotation, high confidence) · Isa 27:1 (quotation, high confidence) · Job 40:19 (allusion, medium confidence) · Luke 10:19 (allusion, high confidence)

Notes and citation

Summary: Psalm 104:26: ships allow the exchange of goods; the dragon is the great sea monster, though an allegorical reading of it as the devil, as in Isaiah and Job, is also allowed.

Cite (SBL): Theodoret, Interp. Ps. 103.26 (PG 80 80:1703; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-26

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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.

103.27PG 80 80:1703

« Πάντα πρὸς σὲ προσδοκῶσι, δοῦναι τὴν τροφὴν αὐτῶν εἰς εὔκαιρον. • Παρὰ σοῦ, φησὶν, εἰς καιρὸν ἅπαντα τὴν χρείαν κομίζεται. Τὰ γὰρ ἄλογα ζητεῖ μὲν τὴν τροφὴν· ἀγνοεῖ δὲ τὸν χορηγόν· δέχεται δὲ ὅμως ταύτην παρὰ τοῦ Ποιητοῦ.

« Panta pros se prosdokōsi, dounai tēn trophēn autōn eis eukairon. • Para sou, phēsin, eis kairon hapanta tēn chreian komizetai. Ta gar aloga zētei men tēn trophēn; agnoei de ton chorēgon; dechetai de homōs tautēn para tou Poiētou.

"All things wait for you to give them their food in due season." "From you," he says, "all things receive their needs in season." For irrational creatures seek food but do not know the one who supplies it; yet they receive it from the Maker.

Ps 104:27 (103:27 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:27: all creatures, even unknowing, receive their food from the Creator.

Notes on the original text

  • Digital text corrected (split word (OCR)): δέ χεται → δέχεται.

Cite (SBL): Theodoret, Interp. Ps. 103.27 (PG 80 80:1703; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-27). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-27

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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.

103.28PG 80 80:1703

« Δόντος σου αὐτοῖς, συλλέξουσιν. » Σοῦ παρέχοντος τὴν ἀφθονίαν, τούτων ἕκαστον καρποῦται τὰ πρόσφορα. « ᾿Ανοίξαντος δέ σου τὴν χεῖρα, τὰ σύμπαντα πλησθήσονται χρηστότητος. » Τὴν εὐκολίαν τῆς τῶν ἀγαθῶν χορηγίας διὰ τούτων ἐδήλωσεν. Ὥσπερ γὰρ εὐπετὲς εἴσω νενευκότας ἐκτεῖναι δακτύλους, οὕτω ῥάδιον τῷ Θεῷ τῶν ἀγαθῶν ἁπάντων δωρήσασθαι τὴν φοράν.

« Dontos sou autois, syllexousin. » Sou parechontos tēn aphthonian, toutōn hekaston karpoutai ta prosphora. « ᾿Anoixantos de sou tēn cheira, ta sympanta plēsthēsontai chrēstotētos. » Tēn eukolian tēs tōn agathōn chorēgias dia toutōn edēlōsen. Hōsper gar eupetes eisō neneukotas ekteinai daktylous, houtō rhadion tǭ Theǭ tōn agathōn hapantōn dōrēsasthai tēn phoran.

"When you give to them, they will gather." "When you provide abundance, each of them gathers what suits it." "When you open your hand, all things will be filled with goodness." By this he showed how easily he supplies good things. For as it is easy to stretch out fingers bent inward, so it is easy for God to give the abundance of all good things.

Ps 104:28 (103:28 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:28: God gives good things as easily as one opens a hand.

Cite (SBL): Theodoret, Interp. Ps. 103.28 (PG 80 80:1703; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-28). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-28

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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.

103.29PG 80 80:1705

« ᾿Αποστρέψαντος δέ σου τὸ πρόσωπον, ταραχθήσονται. » Καθάπερ δὲ πάσης ἐμφορεῖς θυμηδίας τοὺς τῶν ἀγαθῶν ἀπολαύοντας, ἐν εὐμενείᾳ ταῦτα δωρούμενος · οὕτως ἀποστρεφομένου σου, ταραχῆς ἅπαντα καὶ δέους ἐμπίπλαται. « ᾿Αντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψουσι, καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψουσι. • Σοῦ γὰρ βουλομένου, καὶ ὁ τῆς ψυχῆς καὶ ὁ τοῦ σώματος γίνεται χωρισμός· μεθ' ὃν τὸ σῶμα φθορᾷ παραδίδοται, καὶ εἰς τὸν πρόγονον ἀναλύεται χοῦν. Πνεῦμα δὲ ἐνταῦθα τὴν ψυχὴν προσηγόρευσεν.

« ᾿Apostrepsantos de sou to prosōpon, tarachthēsontai. » Kathaper de pasēs emphoreis thymēdias tous tōn agathōn apolauontas, en eumeneią tauta dōroumenos ; houtōs apostrephomenou sou, tarachēs hapanta kai deous empiplatai. « ᾿Antaneleis to pneuma autōn, kai ekleipsousi, kai eis ton choun autōn epistrepsousi. • Sou gar boulomenou, kai ho tēs psychēs kai ho tou sōmatos ginetai chōrismos; meth' hon to sōma phthorą paradidotai, kai eis ton progonon analyetai choun. Pneuma de entautha tēn psychēn prosēgoreusen.

"When you turn away your face, they will be troubled." "Just as you fill with every delight those who enjoy your good things, giving them in favor, so when you turn away, all things are filled with trouble and fear." "You will take away their spirit, and they will fail and return to their dust." "For when you will it, the separation of soul and body takes place, after which the body is handed over to corruption and dissolves into the dust it came from." Here he called the soul "spirit."

Ps 104:29 (103:29 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:29: when God turns away, creatures are troubled, and at his will the soul leaves the body, which returns to dust.

Cite (SBL): Theodoret, Interp. Ps. 103.29 (PG 80 80:1705; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-29). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-29

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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.

103.30PG 80 80:1705

« Εξαποστελεῖς τὸ πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς.» Ἐνταῦθα σαφῶς ἡμῖν τὴν ἀνάστασιν προεκήρυξε, καὶ τὴν διὰ τοῦ παναγίου Πνεύματος ἀναβίωσιν. Οὕτω δὲ καὶ Ἡλίας ὁ πάνυ τῆς χήρας τρὶς ἐμφυσήσας τῷ παιδαρίῳ, καὶ διὰ τῆς ἐνοικούσης πνευματικῆς χάριτος ἐπαναγαγὼν ζωήν · οὕτω καὶ Ἑλισσαῖος τὸν τῆς Σουμανίτιδος ἐζωοποίησε παῖδα, τῷ πνευματικῷ χρησάμενος ἐμφυσήματι, καὶ τῷ ζωοποιῷ πνεύματι πραγματευσάμενος τὴν ζωήν. Οὕτω τῆς θείας δυνάμεως, καὶ τήνδε τὴν ἐνέργειαν δείξας, εἰς ὑμνῳδίαν μεταφέρει τὴν γλῶτταν.

« Exaposteleis to pneuma sou, kai ktisthēsontai, kai anakainieis to prosōpon tēs gēs.» Entautha saphōs hēmin tēn anastasin proekēryxe, kai tēn dia tou panagiou Pneumatos anabiōsin. Houtō de kai Hēlias ho pany tēs chēras tris emphysēsas tǭ paidariǭ, kai dia tēs enoikousēs pneumatikēs charitos epanagagōn zōēn ; houtō kai Helissaios ton tēs Soumanitidos ezōopoiēse paida, tǭ pneumatikǭ chrēsamenos emphysēmati, kai tǭ zōopoiǭ pneumati pragmateusamenos tēn zōēn. Houtō tēs theias dynameōs, kai tēnde tēn energeian deixas, eis hymnǭdian metapherei tēn glōttan.

"You will send forth your Spirit, and they will be created, and you will renew the face of the earth." Here he clearly proclaimed to us beforehand the resurrection and the coming to life again through the all-holy Spirit. So too the great Elijah breathed three times on the widow's child and brought back life through the spiritual grace dwelling in him; so too Elisha brought to life the son of the Shunammite, using the spiritual breath and achieving life by the life-giving Spirit. Having thus shown this operation too of the divine power, he turns his tongue to hymn-singing.

Ps 104:30 (103:30 LXX) (quotation, high confidence) · 1 Kgs 17:21 (allusion, high confidence) · 2 Kgs 4:34 (allusion, high confidence)

Notes and citation

Summary: Psalm 104:30: the sending of the Spirit foretells the resurrection, foreshadowed when Elijah and Elisha raised children by breathing on them.

Notes on the original text

  • Digital text corrected (OCR accent): τρὶς έμφυσήσας → τρὶς ἐμφυσήσας.

Topics: Eschatology

Cite (SBL): Theodoret, Interp. Ps. 103.30 (PG 80 80:1705; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-30

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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.

103.31PG 80 80:1705

« Ἤτω ἡ δόξα Κυρίου εἰς τοὺς αἰῶνας. » ᾿Αεὶ, φησὶν, αὐτὸν παρὰ πάντων ὑμνεῖσθαι δίκαιον. Εὐφρανθήσεται Κύριος ἐπὶ τοῖς ἔργοις αὐτοῦ. » Τὴν ἐσομένην τῶν ἀνθρώπων θεογνωσίαν διὰ τούτων ἐθέσπισε. Τῆς γὰρ προτέρας ἀπάτης τῶν ἀνθρώπων ἀπαλλαγέντων, καὶ δεξαμένων τοῦ Θεοῦ τὴν ἐπίγνωσιν, εὐφρανθήσεται Θεὸς, οὐ προσκυνούμενος, ἀλλὰ σωζομένους ὁρῶν.

« Ētō hē doxa Kyriou eis tous aiōnas. » ᾿Aei, phēsin, auton para pantōn hymneisthai dikaion. Euphranthēsetai Kyrios epi tois ergois autou. » Tēn esomenēn tōn anthrōpōn theognōsian dia toutōn ethespise. Tēs gar proteras apatēs tōn anthrōpōn apallagentōn, kai dexamenōn tou Theou tēn epignōsin, euphranthēsetai Theos, ou proskynoumenos, alla sōzomenous horōn.

"Let the glory of the Lord be for ever." "It is just," he says, "that he be hymned by all always." "The Lord will rejoice in his works." By this he foretold the knowledge of God that human beings would come to have. For when human beings are freed from their former deception and receive the knowledge of God, God will rejoice, not at being worshiped, but at seeing them saved.

Ps 104:31 (103:31 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:31: God will rejoice when people, freed from error, come to know him, not because he is worshiped but because they are saved.

Cite (SBL): Theodoret, Interp. Ps. 103.31 (PG 80 80:1705; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-31). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-31

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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.

103.32PG 80 80:1705

« Ὁ ἐπιβλέπων ἐπὶ τὴν γῆν, καὶ ποιῶν αὐτὴν τρέμειν· ὁ ἁπτόμενος τῶν ὀρέων, καὶ καπνίζονται. » Εἰκότως ταῦτα προστέθεικε, τὸ ἀνενδεὲς διδάσκων τῆς θείας φύσεως. Οὐ γὰρ ὡς δεόμενος τέρπεται προσκυνούμενος · ἀλλ' ὡς σώζειν βουλόμενος, τὴν ἀλήθειαν δείκνυσι· καὶ κολάζειν δυνάμενος, οὐκ ἐπιφέρει τὴν κόλασιν· καί τοι μόνῃ τῇ ἐπιφανείᾳ σείων τὴν γῆν, καὶ πυρὸς καὶ καπνοῦ τὰ ὄρη πληρῶν. Τοῦτο δὲ καὶ ἐν τῷ Σινᾷ ὄρει πεποίηκε· τὴν οἰκείαν γὰρ ποιησάμενος ἐπιφάνειαν, τὸ ὄρος ἅπαν ἔδειξε καπνιζόμενον.

« Ho epiblepōn epi tēn gēn, kai poiōn autēn tremein; ho haptomenos tōn oreōn, kai kapnizontai. » Eikotōs tauta prostetheike, to anendees didaskōn tēs theias physeōs. Ou gar hōs deomenos terpetai proskynoumenos ; all' hōs sōzein boulomenos, tēn alētheian deiknysi; kai kolazein dynamenos, ouk epipherei tēn kolasin; kai toi monę̄ tę̄ epiphaneią seiōn tēn gēn, kai pyros kai kapnou ta orē plērōn. Touto de kai en tǭ Siną orei pepoiēke; tēn oikeian gar poiēsamenos epiphaneian, to oros hapan edeixe kapnizomenon.

"Who looks upon the earth and makes it tremble, who touches the mountains and they smoke." He fittingly added this, teaching that the divine nature lacks nothing. For he does not delight in being worshiped as though he needed it; but wishing to save, he shows the truth; and though able to punish, he does not inflict punishment, even though by his appearing alone he shakes the earth and fills the mountains with fire and smoke. This he did on Mount Sinai too: when he made his appearing, he showed the whole mountain smoking.

Ps 104:32 (103:32 LXX) (quotation, high confidence) · Exod 19:18 (allusion, high confidence)

Notes and citation

Summary: Psalm 104:32: God, who could shake the earth and set the mountains smoking, as at Sinai, needs nothing from worship but wishes to save.

Notes on the original text

  • Digital text corrected (joined words (OCR)): Σινᾷὄρει → Σινᾷ ὄρει.

Cite (SBL): Theodoret, Interp. Ps. 103.32 (PG 80 80:1705; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-32). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-32

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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.

103.33PG 80 80:1705

• ῎Ασω τῷ Κυρίῳ ἐν τῇ ζωῇ μου, ψαλῶ τῷ Θεῷ μου ἕως ὑπάρχω. ; Καὶ ταῦτα εἰκότως προστέθεικεν. « Οὐ γὰρ ἐστιν ἐν τῷ θανάτῳ ὁ μνημονεύων αὐτοῦ, ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεται αὐτῷ;» Οὕτως ἀπεκλείσθη ταῖς μωραῖς παρθένοις τοῦ νυμφῶνος ἡ θύρα, τὸν τῆς λαμπαδοφορίας καιρὸν εἰς ἀγορασίαν ἐλαίου δαπανησάσαις.

• ᾿Asō tǭ Kyriǭ en tę̄ zōę̄ mou, psalō tǭ Theǭ mou heōs hyparchō. ? Kai tauta eikotōs prostetheiken. « Ou gar estin en tǭ thanatǭ ho mnēmoneuōn autou, en de tǭ hądę̄ tis exomologēsetai autǭ?» Houtōs apekleisthē tais mōrais parthenois tou nymphōnos hē thyra, ton tēs lampadophorias kairon eis agorasian elaiou dapanēsasais.

"I will sing to the Lord in my life; I will make melody to my God as long as I exist." He fittingly added this too. "For in death there is no one who remembers him, and in Hades who will confess him?" So the door of the bridal chamber was shut on the foolish virgins, who had spent the time for carrying lamps in buying oil.

Ps 104:33 (103:33 LXX) (quotation, high confidence) · Ps 6:5 (6:6 LXX) (quotation, high confidence) · Matt 25:10 (allusion, high confidence)

Notes and citation

Summary: Psalm 104:33: praise must be given in this life, for after death it is too late, as the foolish virgins found.

Topics: Eschatology

Cite (SBL): Theodoret, Interp. Ps. 103.33 (PG 80 80:1705; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-33

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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.

103.34PG 80 80:1707

« Ἡδυνθείη αὐτῷ ἡ διαλογή μου. » Τὴν διαλογὴν, διάλεξιν ὁ Σύμμαχος εἴρηκεν· ὁ δὲ ᾿Ακύλας, ὁμιλίαν. Εὔχομαι δὲ, φησὶ, ταύτην μου τὴν ὑμνῳδίαν ἡδίστην καὶ τερπνοτάτην ὀφθῆναι. « Ἐγὼ δὲ εὐφρανθήσομαι ἐπὶ τῷ Κυρίῳ. » Τούτου γὰρ, φησὶν, γινομένου, ἐγὼ τὴν ἐντεῦθεν εὐθυμίαν καρπώσομαι.

« Hēdyntheiē autǭ hē dialogē mou. » Tēn dialogēn, dialexin ho Symmachos eirēken; ho de ᾿Akylas, homilian. Euchomai de, phēsi, tautēn mou tēn hymnǭdian hēdistēn kai terpnotatēn ophthēnai. « Egō de euphranthēsomai epi tǭ Kyriǭ. » Toutou gar, phēsin, ginomenou, egō tēn enteuthen euthymian karpōsomai.

"May my discourse be sweet to him." For "discourse" Symmachus said "conversation," and Aquila "converse." "I pray," he says, "that this hymn of mine may be seen as most sweet and delightful." "And I will rejoice in the Lord." "For when this happens," he says, "I will reap the gladness that comes from it."

Ps 104:34 (103:34 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 104:34: the psalmist prays that his hymn may please God and expects to rejoice in him.

  • A line displaced in the scan at the end of this section belongs to the comment on verse 35 and is moved there.

Notes on the original text

  • Digital text corrected (line displaced by the OCR from the comment on verse 35 (103.35)): καρπώσομαι. τῆς μεταλαχεῖν ἱμείρεται γνώσεως, καὶ τὴν τῶν → καρπώσομαι..

Cite (SBL): Theodoret, Interp. Ps. 103.34 (PG 80 80:1707; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-34). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-34

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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.

103.35PG 80 80:1707

· Ἐκλείποιεν ἁμαρτωλοὶ ἀπὸ τῆς γῆς καὶ ἄνομοι, ὥστε μὴ ὑπάρχειν αὐτούς. » Τὸ θεῖον κάλλος, καὶ τὸν ἄῤῥητον πλοῦτον ὡς ἐνῆν ἀνθρωπείᾳ φύσει διεξελθὼν, πάντας ἀνθρώπους τῆς αὐτῆς μεταλαχεῖν ἱμείρεται γνώσεως, καὶ τὴν τῶν ἁμαρτωλῶν πάμπαν ἐκλείψαι συμμορίαν ἱκετεύει· οὐκ αὐτοὺς ἀπολέσθαι παρακαλῶν, ἀλλὰ μεταβληθῆναι δεόμενος, καὶ παύσασθαι αὐτῶν τὸ στίφος ἀντιβολῶν μεταταξαμένων καὶ μεταμαθόντων τὰ θεῖα. Εἰ δέ τις ἑτέρως ταῦτα βούλεται νοεῖν τὰ ῥητὰ, ὡς τοῦ προφήτου τοὺς δυσσεβείᾳ συζῶντας ὑποβάλλοντος ἀραῖς, καὶ οὕτως εὑρήσει τῇ ἀποστολικῇ διδασκαλίᾳ τὴν προφητείαν συμβαίνουσαν. Καὶ γὰρ ὁ μακάριος Παῦλος Κορινθίοις ἐπιστέλλων, τοιοῦτον ἀκροτελεύτιον τέθεικεν · « Εἴ τις οὐ φιλεῖ τὸν Κύριον Ἰησοῦν, ἤτω ἀνάθεμα. › Ἴδιον γὰρ τῶν θερμῶς ἀγαπώντων. « Εὐλόγει, ἡ ψυχή μου, τὸν Κύριον. » Οἱ μὲν οὖν ὑμνεῖν τὸν τοσούτων ἀγαθῶν χορηγὸν οὐ βουλόμενοι, ἐκεῖνα πασχέτωσαν ἅπερ εἴρηκα · σὺ δὲ, ὦ ψυχὴ, ἐνδελεχῶς τὸν σὸν ὕμνει Δημιουργὸν καὶ Σωτῆρα.

; Ekleipoien hamartōloi apo tēs gēs kai anomoi, hōste mē hyparchein autous. » To theion kallos, kai ton arrhēton plouton hōs enēn anthrōpeią physei diexelthōn, pantas anthrōpous tēs autēs metalachein himeiretai gnōseōs, kai tēn tōn hamartōlōn pampan ekleipsai symmorian hiketeuei; ouk autous apolesthai parakalōn, alla metablēthēnai deomenos, kai pausasthai autōn to stiphos antibolōn metataxamenōn kai metamathontōn ta theia. Ei de tis heterōs tauta bouletai noein ta rhēta, hōs tou prophētou tous dyssebeią syzōntas hypoballontos arais, kai houtōs heurēsei tę̄ apostolikę̄ didaskalią tēn prophēteian symbainousan. Kai gar ho makarios Paulos Korinthiois epistellōn, toiouton akroteleution tetheiken ; « Ei tis ou philei ton Kyrion Iēsoun, ētō anathema. › Idion gar tōn thermōs agapōntōn. « Eulogei, hē psychē mou, ton Kyrion. » Hoi men oun hymnein ton tosoutōn agathōn chorēgon ou boulomenoi, ekeina paschetōsan haper eirēka ; sy de, ō psychē, endelechōs ton son hymnei Dēmiourgon kai Sōtēra.

"May sinners and the lawless vanish from the earth, so that they are no more." Having recounted the divine beauty and the ineffable wealth as far as human nature could, he longs for all human beings to share the same knowledge, and prays that the company of sinners may vanish altogether. He is not asking that they perish, but begging that they be changed, and pleading that their throng may cease by their changing sides and learning divine things anew. But if someone wishes to understand these words otherwise, as the prophet putting those who live in ungodliness under a curse, he will find in this way too that the prophecy agrees with the apostolic teaching. For the blessed Paul, writing to the Corinthians, put such a conclusion: "If anyone does not love the Lord Jesus, let him be anathema." For this belongs to those who love warmly. "Bless the Lord, O my soul." "Let those who are unwilling to hymn the giver of such great good things suffer what I have said; but you, O soul, hymn your Creator and Savior continually."

Ps 104:35 (103:35 LXX) (quotation, high confidence) · 1 Cor 16:22 (quotation, high confidence)

Notes and citation

Summary: Psalm 104:35: the prayer that sinners vanish asks chiefly for their conversion, though it can also be read as a curse like Paul's anathema.

  • A line displaced in the scan into the previous section is restored here, where the sentence is broken.

Notes on the original text

  • Digital text corrected (line displaced by the OCR into 103.34, restored): πάντας ἀνθρώπους τῆς αὐἁμαρτωλῶν → πάντας ἀνθρώπους τῆς αὐτῆς μεταλαχεῖν ἱμείρεται γνώσεως, καὶ τὴν τῶν ἁμαρτωλῶν.

Cite (SBL): Theodoret, Interp. Ps. 103.35 (PG 80 80:1707; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-35). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-psalmos/103-35

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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.