Psalm 103 [MT 104]
Commentary from 13 fathers
who dost robe thyself with light as with a garment; spreading out the heaven as a curtain.
ἀναβαλλόμενος φῶς ὡς ἱμάτιον, ἐκτείνων τὸν οὐρανὸν ὡσεὶ δέρριν·
ѡ҆дѣѧ́йсѧ свѣ́томъ ꙗ҆́кѡ ри́зою, простира́ѧй не́бо ꙗ҆́кѡ ко́жꙋ:
"Bless the Lord, O my soul, and forget not all His rewards" (ver. 2). But the rewards of the Lord cannot be before thine eyes unless thy sins are before thine eyes. Let not delight in past sin be before thine eyes, but let the condemnation of sin be before thine eyes: condemnation from thee, forgiveness from God. For thus God rewardeth thee, so that thou mayest say, "How shall I reward the Lord for all His rewards unto me?" This it was that the martyrs considering (whose memory we are this day celebrating), and all the saints who have despised this life, and as ye have heard in the Epistle of St. John, laid down their lives for the brethren, which is the perfection of love, even as our Lord saith: "Greater love hath no man than this, that a man lay down his life for his friends:" this the holy martyrs, then, considering, despised their lives here, that they might find them there, following our Lord's words when He said, "He that loveth his life, shall lose it; and he that loseth his life for My sake, shall keep it unto life eternal." ..."Forget not," he saith, "all His rewards:" not awards, but "rewards." For something else was due, and what was not due hath been paid. Whence also these words: "What," he asketh, "shall I reward the Lord for all His rewards unto me?" Thou hast rewarded good with evil; He rewardeth evil with good. How hast thou, O man, rewarded thy God with evil for good? Thou who hast once been a blasphemer, and a persecutor, and injurious, hast rewarded blasphemies. For what good things? First, because thou art: but a stone also is. Next, because thou livest: but a brute also liveth. What reward wilt thou give the Lord, for His having created thee above all the cattle; and above all the fowls of the air, in His image and likeness? Seek not how to reward Him: give back unto Him His own image: He requireth no more; He demandeth His own coin. ...
Exposition on Psalm 103
Who covers his chambers with waters; who makes the clouds his chariot; who walks on the wings of the wind.
ὁ στεγάζων ἐν ὕδασι τὰ ὑπερῷα αὐτοῦ, ὁ τιθεὶς νέφη τὴν ἐπίβασιν αὐτοῦ, ὁ περιπατῶν ἐπὶ πτερύγων ἀνέμων·
покрыва́ѧй вода́ми превы́спрєннѧѧ своѧ̑, полага́ѧй ѡ҆́блаки на восхожде́нїе своѐ, ходѧ́й на крилꙋ̑ вѣ́трєню:
3–5He is the Beginning, O God, in which you made heaven and earth. In this wonderful way you spoke and created them in your Word, in your Son, who is your strength, your wisdom and your truth.Who can understand this mystery or explain it to others? What is that light whose gentle beams now and again strike through to my heart, causing me to shudder in awe yet firing me with their warmth? I shudder to feel how different I am for it: yet in so far as I am like it, I am aglow with its fire. It is the light of Wisdom, Wisdom itself, which at times shines on me, parting my clouds. But when I weakly fall away from its light, those clouds envelop me again in the dense mantle of darkness that I bear for my punishment. For "my strength ebbs away for very misery," so that I cannot sustain my blessings. And so I shall remain until you, O Lord, who "have pardoned all my sins," also "heal all my mortal ills." For you will "rescue my life from deadly peril, crown me with the blessings of your mercy, content all my desire for good, restore my youth as the eagle's plumage is restored." "Our salvation is founded on the hope of something," and in endurance we await the fulfillment of your promises. Let those who are able listen to your fulfillment of your promises. Let those who are able listen to your voice speaking to their hearts. Trusting in your inspired words, I shall cry out, "What diversity, Lord, in your creatures! What wisdom has designed them all!" The Beginning is Wisdom, and Wisdom is the Beginning in which you made heaven and earth.
Confessions 11.9
Hear ye all His rewards. "Who forgiveth all thy sin: who healeth all thine infirmities" (ver. 3). Behold His rewards. What, save punishment, was due unto the sinner? What was due to the blasphemer, but the hell of burning fire? He gave not these rewards: that thou mayest not shudder with dread: and without love fear Him. ...But thou art a sinner. Turn again, and receive these His rewards: He "forgiveth all thy sin." ...Yet even after remission of sins the soul herself is shaken by certain passions; still is she amid the dangers of temptation, still is she pleased with certain suggestions; with some she is not pleased, and sometimes she consenteth unto some of those with which she is pleased: she is taken. This is infirmity: but He "healeth all thine infirmities." All thine infirmities shall be healed: fear not. They are great, thou wilt say: but the Physician is greater. No infirmity cometh before the Almighty Physician as incurable: only suffer thou thyself to be healed: repel not His hands; He knoweth how to deal with thee. Be not only pleased when He cherisheth thee, but also bear with Him when He useth the knife: bear the pain of the remedy, reflecting on thy future health. ...Thou dost not endure in uncertainty: He who promised thee health, cannot be deceived. The physician is often deceived: and promiseth health in the human body. Why is he deceived? Because he is not healing his own creature. God made thy body, God made thy soul. He knoweth how to restore what He hath made, He knoweth how to fashion again what He hath already fashioned: do thou only be patient beneath the Physician's hands: for He hateth one who rejects His hands. This doth not happen with the hands of a human physician. ...
Exposition on Psalm 103
If you did not wish to be contentious, I think you would now see how correctly we understand what you are trying to explain differently. When the prophet said, "who forgives all your faults"—something that is done by the remission of all sins—he immediately added "who heals all your diseases." He wants us to understand the evils with which the saints will never finish their internal warfare until those evils are healed or, as far as possible in this life, progressively diminished. Not even when the virtue of chastity stands unshaken is there no sickness by which the flesh lusts against the spirit. When there is no sickness, the spirit does not lust against it, because it lusts in order at least by not consenting to obtain health, since it is unable to do so by not fighting. We are speaking of that whose resistance to us we perceive within us; if an alien nature, we must get rid of it; if our own, it must be healed. If we say it is an alien nature and must be gotten rid of, we agree with the Manichaeans. Let us, then, confess it is our own nature that must be healed, and thus we shall at the same time be clear of Manichaeans and Pelagians.
Against Julian 6:18.57
Who makes his angels spirits, and his ministers a flaming fire.
ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα.
творѧ́й а҆́гг҃лы своѧ̑ дꙋ́хи, и҆ слꙋги̑ своѧ̑ пла́мень ѻ҆́гненный:
"Who redeemeth thy life from corruption" (ver. 4). Behold, "the body which is corrupted, weigheth down the soul." The soul then hath life in a corruptible body. What sort of life? It suffereth burdens, it beareth weights. How great obstacles are there to thinking of God Himself, as it is right that men should think of God, as if interrupting us from the necessity of human corruption? how many influences recall us, how many interrupt, how many withdraw the mind when fixed on high? what a crowd of illusions, what tribes of suggestions? All this in the human heart, as it were, teemeth with the worms of human corruption. We have set forth the greatness of the disease, let us also praise the Physician. Shall not He then heal thee, who made thee such as to be in health, hadst thou chosen to keep the law of health which thou hadst received? ...First think of thine own health. Sometimes a man is stricken in his own house, on his bed, with a more than usually manifest disorder; although this disorder too, which men dislike to contemplate, be plain; yet each man may be attacked with that sickness for which human physicians are sought, and may gasp with fever in his bed; perhaps he may wish to consider of his domestic affairs, to make some order or disposition relating to his estate or his house; at once he is recalled from such cares by the anxiety of his friends, plainly expressed around him, and he is advised to dismiss these subjects, and first to take thought for his health. This then is addressed unto thee, and to all men: if thou art not sick, think of other things: if thy very infirmity prove thee sick, first take heed of thy health. Christ is thy health: think therefore of Christ. Receive the cup of His saving Health, "who healeth all thine infirmities;" if thou shall choose, thou shall gain this Health. ...For thy life hath been redeemed from corruption: rest secure now: the contract of good faith hath been entered upon; no man deceives, no man circumvents, no man oppresses, thy Redeemer. He hath here made a barter, He hath already paid the price, He hath poured forth His blood. The only Son of God, I say, hath shed His blood for us: O soul, raise thyself, thou art of so great price. ..."He redeemeth thy life from corruption."
Exposition on Psalm 103
Finally, after redemption from all corruption, what remains except the crown of righteousness? Certainly, it remains, but even in it or under it, let there not be a swollen head, so that it may receive the crown. Listen, attend to the Psalm, how that crown does not want a swollen head. When it said: Who redeems your life from corruption; who crowns you, it says. And here you would have said: It crowns you, my merits confess, my virtue has done this: it is rendered as due, not given as a gift. Rather, listen to the Psalm. For you also say this: Every man is a liar. Listen to what God says: Who crowns you with compassion and mercy. He crowns you from His mercy, He crowns you from His compassion. For you were not worthy to be called, and when called to be justified, and when justified to be glorified. The remnants have been saved by the election of grace. But if by grace, it is no longer out of works: otherwise grace is no longer grace. For to him who works, the reward is not reckoned according to grace, but according to debt. The Apostle speaks: Not according to grace, but according to debt. However, He crowns you in compassion and mercy: and if your merits have preceded, God says to you: Examine your merits well, and you will see that they are my gifts.
Sermon 131:8
Who establishes the earth on her sure foundation: it shall not be moved for ever.
ὁ θεμελιῶν τὴν γῆν ἐπὶ τὴν ἀσφάλειαν αὐτῆς, οὐ κλιθήσεται εἰς τὸν αἰῶνα τοῦ αἰῶνος.
ѡ҆снова́ѧй зе́млю на тве́рди є҆ѧ̀: не преклони́тсѧ въ вѣ́къ вѣ́ка.
And that the writer was speaking of baptism is evident from the very words in which it is stated that it is impossible to renew to repentance those who were fallen, inasmuch as we are renewed by means of the laver of baptism, whereby we are born again, as Paul says: “For we are buried with him through baptism into death, that, as Christ rose from the dead through the glory of the Father, so we, too, should walk in newness of life.” And in another place: “Be renewed in the spirit of your mind, and put on the new person that is created after God.” And elsewhere again: “Your youth shall be renewed like the eagle,” because the phoenix after death is born again from its ashes, as we being dead in sin are through the sacrament of baptism born again to God and created anew. So, then, here as elsewhere, he teaches one baptism. “One faith,” he says, “one baptism.”
Concerning Repentance 2.2.8
But let us speak of death as common to all people. Why should we be afraid of it, when it generally does not harm the soul? For it is written, “Do not be afraid of those who kill the body but cannot kill the soul.” Now through death the soul is freed, while it separates itself from the dwelling place of the body and divests itself of the wrappings of disquiet. And so let us too, while we are in the body, following the way of death, raise up our bodies from this fleshly couch and arise from the tomb, as it were. Let us withdraw from the bond of the body and leave all things whatsoever that are of earth, so that when the adversary comes he may find nothing of his in us. Let us strive for the eternal and fly up to the divine on the wings of love and the oars of charity. Let us rise up from here, that is, from the things of the age and those of the world. For the Lord has said, “Arise, let us go from here,” teaching that each one should arise from the earth, raise up his soul that lies on the ground, lift it to the things that are above and call forth his eagle, the eagle of whom it is said, “Your youth will be renewed like the eagle’s.”
Death as a Good 5:16
However, rightly so, a man has not many, but two feet; for four feet belong to wild animals and beasts, and two to birds. Therefore, a man is like a bird, who seeks lofty things with his sight and flies with a certain stroke of the senses' keenness. And therefore it is said about him: Your youth will be renewed like the eagle's; because he is closer to heavenly things and higher than eagles, who can say: But our conversation is in heaven.
The Six Days of Creation
After the battle, then, I shall be crowned; after the crown, what shall I do? "He who satisfieth thy longing with good things" [Psalm 103:5]. ...Seek thy own good, O soul. For one thing is good to one creature, another to another, and all creatures have a certain good of their own, to the completeness and perfection of their nature. There is a difference as to what is essential to each imperfect thing, in order that it may be made perfect; seek for thy own good. "There is none good but One, that is, God." [Matthew 19:17] The highest good is thy good. What then is wanting unto him to whom the highest good is good? For there are inferior goods, which are good to different creatures respectively. What, brethren, is good unto the cattle, save to fill the belly, to prevent want, to sleep, to indulge themselves, to exist, to be in health, to propagate? This is good to them: and within certain bounds it hath an allotted measure of good, granted by God, the Creator of all things. Dost thou seek such a good as this? God giveth also this: but do not pursue it alone. Canst thou, a coheir of Christ, rejoice in fellowship with cattle? Raise thy hope to the good of all goods. He will be thy good, by whom thou in thy kind hast been made good, and by whom all things in their kind were made good. For God made all things very good. ...
Exposition on Psalm 103
Brothers, let your holiness keep in mind that I recently preached this, namely that a person should be remolded into a younger age through righteousness, and though wearied by the weakness of old age he should be born again into childhood by the character of innocence in such a way that we may see old people become infants again by the mystery that intervenes, for there is a certain renewal in ceasing to be what you were and to take up what you had previously been. I say, there is renewal, which is also why neophytes receive their name, because in some newness they cast off the spots of oldness and have received the grace of innocence, as the apostle says, “Put off the old person with his deeds and put on the new person, who was created in the image of God.” Thus also holy David says, “Your youth will be renewed like that of an eagle.” He understands that the perishable things of our life can be revived through the grace of baptism and that that which had fallen by the oldness of sins can be renewed by a certain youthfulness. But that you may understand that the prophet is speaking about the grace of baptism, he compared the renewal itself to an eagle, a bird which is said to lead a long life by constantly changing its appearance and to grow young with a new set of wings when the old feathers are dying off, in such a way that it clothes itself with a revived newness of clothing as it puts off its old plumage. Thus we understand that it is not the limbs but rather the feathers of the eagle that feel old age. Therefore, it clothes itself anew, and as feathers sprout up anew, the old mother is turned back into a chick. Then she must be compared to chicks, since she with shining feathers must plan inexperienced flights and restrain her once experienced beatings of her wings as if she were a newborn, idle bird in the nest. For although she knows how to fly from her past practice, she nonetheless has little confidence because of the thinness of her feathers. Therefore, the holy psalmist prophesied this concerning the grace of baptism. Our neophytes, recently baptized, have (like eagles) put off the old skin and taken on the new clothing of holiness and are adorned with the revived grace of immortality as with light feathers, while their old blemishes die off, so that in them the dead sins of old age grow old, but life des not grow old, for like an eagle turned back into a chick, they have been called back to infancy. They know about how to live in this age, but they have the carefree state that comes from the healing of righteousness.
Sermon 55:1
What that universal yet fighting faith brought into the world was hope. Perhaps the one thing common to mythology and philosophy was that both were really sad; in the sense that they had not this hope even if they had touches of faith or charity. We may call Buddhism a faith; though to us it seems more like a doubt. We may call the Lord of Compassion a Lord of Charity; though it seems to us a very pessimist sort of pity. But those who insist most on the antiquity and size of such cults must agree that in all their ages they have not covered all their areas with that sort of practical and pugnacious hope. In Christendom hope has never been absent; rather it has been errant, extravagant, excessively fixed upon fugitive chances. Its perpetual revolution and reconstruction has at least been an evidence of people being in better spirits. Europe did very truly renew its youth like the eagles.
The Everlasting Man, The Escape from Paganism (1925)
The deep, as it were a garment, is his covering: the waters shall stand on the hills.
ἄβυσσος ὡς ἱμάτιον τὸ περιβόλαιον αὐτοῦ, ἐπὶ τῶν ὀρέων στήσονται ὕδατα·
Бе́здна ꙗ҆́кѡ ри́за ѡ҆дѣѧ́нїе є҆ѧ̀, на гора́хъ ста́нꙋтъ во́ды:
6–7Further, the restoration of this [unwritten natural law] by a written law, after it had been corrupted, was the work of grace. Moreover, the logical consequence was that they who transgressed the precept, once it had been given, be punished and dishonored; this, however, was not what took place. Rather, reinstatement once more and pardon: not due, of course, but given out of mercy and grace. In proof that it was given out of mercy and grace, listen to what David says: “The Lord works deeds of mercy and judgment for all that suffer wrong. He has made known his ways to Moses, his deeds to the children of Israel.” And again: “The Lord is good and righteous; he will give a law to sinners in the way.”
Homilies on the Gospel of John 14
"The Lord executes mercy and judgment for all them that are oppressed with wrong" [Psalm 103:6]....An adulterous woman is brought forward to be stoned according to the Law, but she is brought before the Lawgiver Himself....Our Lord, at the time she was brought before Him, bending His Head, began writing on the earth. When He bent Himself down upon the earth, He then wrote on the earth: before He bent upon the earth, He wrote not on the earth, but on stone. The earth was now something fertile, ready to bring forth from the Lord's letters. On the stone He had written the Law, intimating the hardness of the Jews: He wrote on the earth, signifying the productiveness of Christians. Then they who were leading the adulteress came, like raging waves against a rock: but they were dashed to pieces by His answer. For He said to them, "He that is without sin among you, let him first cast a stone at her." [John 8:7] And again bending His head, He began writing on the ground. And now each man, when he asked his own conscience, came not forward. It was not a weak adulterous woman, but their own adulterate conscience, that drove them back. They wished to punish, to judge; they came to the Rock, their judges were overthrown by the Rock.. ..
Exposition on Psalm 103
At thy rebuke they shall flee; at the voice of thy thunder they shall be alarmed.
ἀπὸ ἐπιτιμήσεώς σου φεύξονται, ἀπὸ φωνῆς βροντῆς σου δειλιάσουσιν.
ѿ запреще́нїѧ твоегѡ̀ побѣ́гнꙋтъ, ѿ гла́са гро́ма твоегѡ̀ ᲂу҆боѧ́тсѧ.
"He made His ways known unto Moses" [Psalm 103:7]. ...For the Law was given with this view, that the sick might be convinced of his infirmity, and pray for the physician. This is the hidden way of God. Thou hadst long ago heard, "Who healeth all thine infirmities." Their infirmities were as yet hidden in the sick; the five books were given to Moses: the pool was surrounded by five porches; he brought forth the sick, that they might lie there, that they might be made known, not that they might be healed. The five porches discovered, but healed not, the sick; the pool healed when one descended, and this when it was disturbed: [John 5:2-4] the disturbance of the pool was in our Lord's Passion. ...Since therefore this is a mystery there, he teacheth that the Law was given that sinners might be convinced of their sin, and call upon the Physician in order to receive grace. ...Therefore, as I had begun to say, because this is a great mystery in the Law, that it was given with this view, that by the increase of sin, the proud might be humbled, the humbled might confess, the confessing might be healed; these are the hidden ways, which He made known to Moses, through whom He gave the Law, by which sin should abound, that grace might more abound. ..."He hath made known His good pleasure unto the children of Israel." To all the children of Israel? To the true children of Israel; yea, to all the children of Israel. For the treacherous, the insidious, the hypocrites, are not children of Israel. And who are the children of Israel? "Behold an Israelite indeed, in whom is no guile." [John 1:47]
Exposition on Psalm 103
They go up to the mountains, and down to the plains, to the place which thou hast founded for them.
ἀναβαίνουσιν ὄρη καὶ καταβαίνουσι πεδία εἰς τὸν τόπον ὃν ἐθεμελίωσας αὐτά·
Восхо́дѧтъ го́ры, и҆ низхо́дѧтъ полѧ̀, въ мѣ́сто є҆́же ѡ҆снова́лъ є҆сѝ и҆̀мъ.
God is not an expression, and he does not have his essence in voice or utterance. God is of himself what also he is believed to be. He is named by those who call on him, not what he is essentially (for the nature of him who alone is unspeakable), but he receives his names from what are believed to be his works in regard to our life. To take an instance ready at hand, when we speak of him as God, we so name him from his overlooking and surveying all things and seeing through the things that are hidden. But if his essence is prior to his works, and if we understand his works by our senses and express them in words as we are best able, why should we be afraid of calling things by words of later origin than themselves? For if we stop interpreting any of the attributes of God until we understand them, and if we understand them only by what his works teach us, and if his power precedes its exercise and depends on the will of God, while his will resides in the spontaneity of the divine nature, are we not clearly taught that the words that represent things are of later origin than the things themselves and that the words that are framed to express the operations of things are reflections of the things themselves? And that this is so, we are clearly taught by holy Scripture, by the mouth of great David, when, as by certain peculiar and appropriate names, derived from his contemplation of the works of God, he thus speaks of the divine nature: “The Lord is full of compassion and mercy, long-suffering, and of great goodness.” Now what do these words tell us? Do they indicate his operations or his nature? No one will say that they indicate anything but his operations. At what time, then, after showing mercy and pity, did God acquire his name from the display of his works? Was it before a person’s life began? But who was there to be the object of pity? Was it, then, after sin entered into the world? But sin entered after humankind. The exercise, therefore, of pity, and the name itself, came after humanity. What then? Will our adversary [Eunomius], wise as he is above the prophets, convict David of error in applying names to God derived from his opportunities of knowing him? Or, in contending with him, will he use against him the pretense in his stately passage as out of a tragedy, saying that “he glories in the most blessed life of God with names drawn from human imagination, whereas it gloried in itself alone, long before people were born to imagine them”? The psalmist’s advocate will readily admit that the divine nature gloried in itself alone even before the existence of human imagination but will contend that the human mind can speak only so much in respect of God as its capacity, instructed by his works, will allow. “For,” as says the Wisdom of Solomon, “by the greatness and beauty of the creatures proportionably the Maker of them is seen.”
Answer to Eunomius’s Second Book
"The Lord is full of compassion and mercy: long-suffering, and of great mercy" [Psalm 103:8]. Why so long-suffering? Why so great in mercy? Men sin and live; sins are added on, life continueth: men blaspheme daily, and "He maketh His sun to rise over the good and the wicked." [Matthew 5:45] On all sides He calleth to amendment, on all sides He calleth to repentance, He calleth by the blessings of creation, He calleth by giving time for life, He calleth through the reader, He calleth through the preacher, He calleth through the innermost thought by the rod of correction, He calleth by the mercy of consolation: "He is long-suffering, and of great mercy." But take heed lest by ill using the length of God's mercy, thou treasure up for thyself, as the Apostle saith, wrath in the day of wrath. ...For some there are who prepare to turn, and yet put it off, and in them crieth out the raven's voice, "Cras! Cras!" The raven which was sent from the ark, never returned. God seeketh not procrastination in the raven's voice, but confession in the wailing of the dove. The dove, when sent forth, returned. How long, To-morrow! To-morrow!? Look to thy last morrow: since thou knowest not what is thy last morrow, let it suffice that thou hast lived up to this day a sinner. Thou hast heard, often thou art wont to hear, thou hast heard to-day also; daily thou hearest, and daily thou amendest not. ...
Exposition on Psalm 103
8–13He is the one about whom the psalm says, “The Lord is merciful and gracious, slow to anger and abounding in steadfast love. He will not always accuse, nor will he keep his anger forever. He does not deal with us according to our sins or repay us according to our iniquities. For as the heavens are far above the earth, so great is his steadfast love toward those who fear him. As far as the east is from the west, so far does he remove our transgressions from us. As a father has compassion for his children, so the Lord has compassion for those who fear him.” In all of these great, good things that the Lord gives to the wicked, what else is being sung than undeserved mercy? What else other than free piety is being proclaimed? For in this, that “he does not deal with us according to our sins or repay us according to our iniquities,” the free justification of the impious is displayed. And in this that “as a father has compassion for his children, so the Lord has compassion for those who fear him,” the free adoption of children shines through by the same justification by faith. For not as a father has compassion on his children unless becoming our father through grace, he deigned to make us his children. “To those who did accept him, he gave power to become children of God.”
Letter to Monimus 1:21.3
Thou hast set a bound which they shall not pass, neither shall they turn again to cover the earth.
ὅριον ἔθου, ὃ οὐ παρελεύσονται, οὐδὲ ἐπιστρέψουσι καλύψαι τὴν γῆν.
Предѣ́лъ положи́лъ є҆сѝ, є҆гѡ́же не пре́йдꙋтъ, нижѐ ѡ҆братѧ́тсѧ покры́ти зе́млю.
"He will not alway be chiding: neither keepeth He His anger for ever" [Psalm 103:9]. Since it is in consequence of His anger that we live in the scourges and corruption of mortality: we have this in punishment for the first sin. ...Is it not through His anger, my brethren, that "in the sweat of thy face and in toil thou shalt eat bread, and the earth shall bear thorns and thistles unto thee"? This was said to our forefathers. Or if our life is different from this; if thou canst, turn unto some pleasure, where thou mayest not feel thorns. Choose what thou hast wished, whether thou art covetous or luxurious; to name these two alone; add a third passion, that of ambition; how great thorns are there in the desire of honours? in the luxury of lusts how great thorns? in the ardour of covetousness how great thorns? What troubles are there in base loves? What terrible anxieties here in this life? I omit hell. Beware lest thou even now become a hell unto thyself. The whole of this, my brethren, is the result of His anger: and when thou hast turned thyself unto works of righteousness, thou canst not but toil upon earth; and toil endeth not before life endeth. We must toil on the way, that we may rejoice in our country. He therefore consoleth by His promises thy toil, thy labours, thy troubles, saying to thee, "He will not alway be chiding."
Exposition on Psalm 103
He sends forth his fountains among the valleys: the waters shall run between the mountains.
ὁ ἐξαποστέλλων πηγὰς ἐν φάραγξιν, ἀνὰ μέσον τῶν ὀρέων διελεύσονται ὕδατα·
Посыла́ѧй и҆сто́чники въ де́брехъ, посредѣ̀ го́ръ про́йдꙋтъ во́ды.
10–12So let us at last wind up this sermon. My brothers and sister, I urge you, I beseech you by the Lord and his gentleness, be gentle in your lives, be peaceful in your lives. Peacefully permit the authorities to do what pertains to them, of which they will have to render an account to God and to their superiors. As often as you have to petition them, make your petitions in an honorable and quiet manner. Do not mix with those who do evil and rampage in a rough and disorderly manner; do not desire to be present at such goings-on even as spectators. But as far as you can, let each of you in his own house and his own neighborhood deal with the one with whom you have ties of kinship and charity, by warning, persuading, teaching, correcting; also by restraining him from such seriously evil activities by any kind of threats, so that God may eventually have mercy, and put an end to human evils and “may not deal with us according to our sins or requite us according to our iniquities, but as far as the east is from the west may cast our sins for away from us,” and that he “may be gracious to our sins, lest the nations perhaps should say, Where is their God?”
Sermon 302:21
"He hath not dealt with us according to our sins" (ver. 10). Thanks unto God, because He hath vouchsafed this. We have not received what we were deserving of: "He hath not dealt with us according to our sins, nor rewarded us according to our wickednesses." "For as the height of heaven above the earth, so hath the Lord confirmed His mercy toward them that fear Him" (ver. 11). Observe the heaven: everywhere on every side it covereth the earth, nor is there any part of the earth not covered by the heaven. Men sin beneath heaven: they do all evil deeds beneath the heaven; yet they are covered by the heaven. Thence is light for the eyes, thence air, thence breath, thence rain upon the earth for the sake of its fruits, thence all mercy from heaven. Take away the aid of heaven from the earth: it will fail at once. As then the protection of heaven abideth upon the earth, so doth the Lord's protection abide upon them that fear Him. Thou fearest God, His protection is above thee. But perhaps thou art scourged, and conceivest that God hath forsaken thee. God hath forsaken thee, if the protection of heaven hath forsaken the earth.
Exposition on Psalm 103
10–12The shepherd’s most certain knowledge of merits, by which the sheep will be separated from the goats, is so great that no goat will be placed on the right, just as no sheep will be located on the left. Those merits with which people go forth from this life will remain ceaselessly and unchangeably with them in that other life, whether they are good merits that here divine piety has bestowed or demerits that human wickedness has procured here below. And for this reason, there will be no removal of evil demerits, although there will be an advancement for good merits. The former will remain for punishment; the latter will be perfected in glory. Therefore, that is the time in which God, as it is written in the psalm, “does not deal with us according to our sins or repay us according to our iniquities. For as the heavens are high above the earth, so great is his steadfast love toward those who fear him; as far as the east is from the west, so far he removes our transgressions from us.”
On the Forgiveness of Sins 2:10.4
You do nothing with regard to the reward; you do not act alone in the deed. Your crown comes from him, but the work is yours, although it does not happen without his help. When the apostle Paul, who was first Saul, was an exceedingly cruel and fierce persecutor, he merited nothing good at all but rather a great deal of evil; he deserved to be damned, and not chosen among the elect. Then suddenly, while he was doing evil and meriting evil, he was thrown to the ground by a voice from heaven. The persecutor was cast to the ground, and the preacher was lifted up. Listen to him admitting his own condition: “I was once a blasphemer, a persecutor, a man filled with arrogance, but I have been treated mercifully.” Did he say there: “The just judge will give an award to me”? “I have been treated mercifully,” he said; I deserved evil but received good. “Not according to our sins does he deal with us.” I obtained mercy; what was due to me was not given to me, for if what was due had been rendered, punishment would have been given. I did not receive what was due to me, he says; I have been treated mercifully. “Not according to our sins does he deal with us.”
Sermon 226:2
They shall give drink to all the wild beasts of the field: the wild asses shall take [of them] to [quench] their thirst.
ποτιοῦσι πάντα τὰ θηρία τοῦ ἀγροῦ, προσδέξονται ὄναγροι εἰς δίψαν αὐτῶν·
Напаѧ́ютъ всѧ̑ ѕвѣ̑ри сє́льныѧ, ждꙋ́тъ {воспрїи́мꙋтъ} ѻ҆на́гри въ жа́ждꙋ свою̀.
"For as the height of heaven above the earth, so has the Lord confirmed His mercy toward them that fear Him" [Psalm 103:11]. Observe the heaven: everywhere on every side it covers the earth, nor is there any part of the earth not covered by the heaven. Men sin beneath heaven: they do all evil deeds beneath the heaven; yet they are covered by the heaven. Thence is light for the eyes, thence air, thence breath, thence rain upon the earth for the sake of its fruits, thence all mercy from heaven. Take away the aid of heaven from the earth: it will fail at once. As then the protection of heaven abides upon the earth, so does the Lord's protection abide upon them that fear Him. You fear God; His protection is above you. But perhaps you are scourged, and conceive that God has forsaken you. God has forsaken you, if the protection of heaven has forsaken the earth.
Exposition on Psalm 103
By them shall the birds of the sky lodge: they shall utter a voice out of the midst of the rocks.
ἐπ᾿ αὐτὰ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσει, ἐκ μέσου τῶν πετρῶν δώσουσι φωνήν.
На ты́хъ пти̑цы небє́сныѧ привита́ютъ: ѿ среды̀ ка́менїѧ дадѧ́тъ гла́съ.
“O wretched person, you have estranged yourself completely from the Lord. But the Lord is good, and he never ‘kept his anger for a testimony, for he delights in mercy,’ and he is ‘able to sink our sins in the depths of the sea,’ for ‘as far as the heavens are from the earth, so far away does he set our sins from us. For he desires not the death of the sinner but his repentance,’ and that the person who has fallen should not remain in his fallen condition but should rise up, and that he who has turned away should not go far off but return quickly to him. Therefore, despair not of yourself; ‘there is hope’ of salvation. For, as it is said, ‘if a tree is cut down, it will sprout again.’45 Then, if you will even now listen to me in everything I say to you, you shall have forgiveness from God.” He answered with tears, “In all things I will listen to you from now on, O father!”
Paralipomena 5:11
"Look, how wide the east is from the west; so far has He set our sins from us" [Psalm 103:12]. They who know the Sacraments know this; nevertheless, I only say what all may hear. When sin is remitted, your sins fall, your grace rises; your sins are as it were on the decline, your grace which frees you on the rise. "Truth springs from the earth." What means this? Your grace is born, your sins fall, you are in a certain manner made new. You should look to the rising, and turn away from the setting. Turn away from your sins, turn unto the grace of God; when your sins fall, thou rises and profitest....One region of the heaven falls, another rises: but the region which is now rising will set after twelve hours. Not like this is the grace which rises unto us: both our sins fall for ever, and grace abides for ever.
Exposition on Psalm 103
He waters the mountains from his chambers: the earth shall be satisfied with the fruit of thy works.
ποτίζων ὄρη ἐκ τῶν ὑπερῴων αὐτοῦ, ἀπὸ καρποῦ τῶν ἔργων σου χορτασθήσεται ἡ γῆ.
Напаѧ́ѧй го́ры ѿ превы́спреннихъ свои́хъ: ѿ плода̀ дѣ́лъ твои́хъ насы́титсѧ землѧ̀.
"Yea, like as a father pities his own children, even so has the Lord had mercy on them that fear Him" [Psalm 103:13]. Let Him be as angry as He shall will, He is our Father. But He has scourged us, and afflicted us, and bruised us: He is our Father. Son, if you bewail, wail beneath your Father; do not so with indignation, do not so with the puffing up of pride. What you suffer, whence you mourn, it is medicine, not punishment; it is your chastening, not your condemnation. Do not refuse the scourge, if you dost not wish to be refused your heritage: do not think of what punishment you suffer in the scourge, but what place you have in the Testament.
Exposition on Psalm 103
He makes grass to grow for the cattle, and green herb for the service of men, to bring bread out of the earth;
ὁ ἐξανατέλλων χόρτον τοῖς κτήνεσι καὶ χλόην τῇ δουλείᾳ τῶν ἀνθρώπων τοῦ ἐξαγαγεῖν ἄρτον ἐκ τῆς γῆς·
Прозѧба́ѧй травꙋ̀ скотѡ́мъ, и҆ ѕла́къ на слꙋ́жбꙋ человѣ́кѡмъ, и҆звестѝ хлѣ́бъ ѿ землѝ:
So do not forget the weak. Remember, Lord, that you have made me weak; remember that you have formed me from dust. How can I stand unless you always strengthen this clay, so that my strength may come forth from your face? When you turn your face away, everything is thrown into turmoil; if you pay attention, woe is me; you have nothing in me to look at, except the stains of sin; it is neither useful to abandon me, nor is it beneficial to behold me; for while we are seen, we offend. However, we can estimate that he does not reject those whom he sees; for he cleanses those whom he beholds. The fire burns before him, which consumes the crime.
Interrogation of Job and David
"For He knows our forming" [Psalm 103:14]: that is, our infirmity. He knows what He has created, how it has fallen, how it may be repaired, how it may be adopted, how it may be enriched. Behold, we are made of clay: "The first man is of the earth, earthy: the second man is the Lord from heaven." [1 Corinthians 15:47] He sent even His own Son, Him who was made the second man, Him who was God before all things. For He was second in His coming, first in His returning: He died after many, He arose before all. "He knows our forming." What forming? Ourselves. Why do you say that He knows? Because He has pitied. "Remember that we are but dust." Addressing God Himself, he says, "Remember," as if God could forget: He perceives, He knows in such a manner that He cannot forget. But what means, "Remember"? Let your mercy continue towards us. You know our forming; forget not our forming, lest we forget your grace.
Exposition on Psalm 103
and wine makes glad the heart of man, to make his face cheerful with oil: and bread strengthens man’s heart.
καὶ οἶνος εὐφραίνει καρδίαν ἀνθρώπου τοῦ ἱλαρῦναι πρόσωπον ἐν ἐλαίῳ, καὶ ἄρτος καρδίαν ἀνθρώπου στηρίζει.
и҆ вїно̀ весели́тъ се́рдце человѣ́ка, ᲂу҆ма́стити лицѐ є҆ле́емъ: и҆ хлѣ́бъ се́рдце человѣ́ка ᲂу҆крѣпи́тъ.
Our life on earth, brothers, is such that our existence is very transitory. We play, as it were, a game on earth: we do not exist, and we are born, and being born we are dissolved. We are like a fleeting dream, an apparition without substance, the flight of a bird that passes, a ship that leaves no trace on the sea. We are dust, a vapor, the morning dew, a flower growing but a moment and withering in a moment. “[A] man’s days are as grass: as the flower of the field, so shall he flourish.” Beautifully has blessed David meditated on our weakness. Again he says, “Declare to me how few are my days.” He defines the days of humankind as the measure of a handbreadth. What would you say to Jeremiah, who, complaining of his birth, even blames his mother, and that, for the failings of others? “I have seen everything,” says Ecclesiastes. I have reviewed in my mind all human things, wealth, luxury, power, glory that is not stable, wisdom that eludes us more often that it is mastered.
On His Brother St. Caesarius, Oration 7:19
Concerning the resurrection more will be said later; but now let us return to our immediate subject. We have shown that even holy people have, without any consideration for their merits, suffered many difficult things in this world, together with toil and misery. So David, in self-reflection, says, “Remember, Lord, that we are dust; as for [a] man, his days are but as grass”; and in another place, “[A] man is like a breath, his days pass away as a shadow.” For what is more wretched than we, who are sent into this life as it were plundered and naked, with frail bodies, deceitful hearts, weak minds, anxious in regard to cares, slothful as to labor, prone to pleasures.
On the Death of Satyrus 2.29
"Man, his days are but as grass" [Psalm 103:15]. Let man consider what he is; let not man be proud. "His days are but as grass." Why is the grass proud, that is now flourishing, and in a very short space dried up? Why is the grass proud that flourishes only for a brief season, until the sun be hot? It is then good for us that His mercy be upon us, and from grass make gold. "For he flourishes as a flower of the field." The whole splendour of the human race; honour, powers, riches, pride, threats, is the flower of the grass. That house flourishes, and that family is great, that family flourishes; and how many flourish, and how many years do they live! Many years to you, are but a short season unto God. God does not count, as you do. Compared with the length and long life of ages, all the flower of any house is as the flower of the field. All the beauty of the year hardly lasts for the year. Whatever there flourishes, whatever there is warmed with heat, whatever there is beautiful, lasts not; nay, it cannot exist for one whole year. In how brief a season do flowers pass away, and these are the beauty of the herbs! This which is so very beautiful, this quickly falls. [Isaiah 40:6-8] Inasmuch then as He knows as a father our forming, that we are but grass, and can only flourish for a time; He sent unto us His Word, and His Word, which abides for evermore, He has made a brother unto the grass which abides not. Wonder not that you shall be a sharer of His Eternity; He became Himself first a sharer of your grass. Will He who assumed from you what was lowly, deny unto you what is exalted in respect of you?
Exposition on Psalm 103
The trees of the plain shall be full [of sap]; [even] the cedars of Libanus which he has planted.
χορτασθήσονται τὰ ξύλα τοῦ πεδίου, αἱ κέδροι τοῦ Λιβάνου, ἃς ἐφύτευσας.
Насы́тѧтсѧ древа̀ пѡльска́ѧ, ке́дри лїва́нстїи, и҆̀хже є҆сѝ насади́лъ:
"The wind shall go over on it, it shall not be; and the place thereof shall know it no more" [Psalm 103:16]. For he is not speaking of grass, but of that for whose sake even the Word became grass. For you are man, and on your account the Word became man. "All flesh is grass:" "and the Word was made flesh." [John 1:14] How great then is the hope of the grass, since the Word has been made flesh? That which abides for evermore, has not disdained to assume grass, that the grass might not despair of itself.
Exposition on Psalm 103
There the sparrows will build their nests; and the house of the heron takes the lead among them.
ἐκεῖ στρουθία ἐννοσσεύσουσι, τοῦ ἐρωδιοῦ ἡ οἰκία ἡγεῖται αὐτῶν.
та́мѡ пти̑цы вогнѣздѧ́тсѧ, є҆рѡді́ево жили́ще предводи́тельствꙋетъ и҆́ми.
In your reflections therefore on yourself, think of your low estate, think of your dust: be not lifted up: if you are anything better, you will be so by His Grace, you will be so by His mercy. For hear what follows: "but the mercy of the Lord endures for ever and ever upon them that fear Him" [Psalm 103:17]. You who fear not Him, will be grass, and in grass, and in torment with the grass: for the flesh shall arise unto the torment. Let those who fear Him rejoice, because His mercy is upon them.
Exposition on Psalm 103
The high mountains are a refuge for the stags, [and] the rock for the rabbits.
ὄρη τὰ ὑψηλὰ ταῖς ἐλάφοις, πέτρα καταφυγὴ τοῖς λαγωοῖς.
Го́ры высѡ́кїѧ є҆ле́нємъ, ка́мень прибѣ́жище за́ѧцємъ.
"And His righteousness upon children's children" (ver. 18). He speaketh of reward, "upon children's children." How many servants of God are there who have not children, how much less children's children? But He calleth our works our children; the reward of works, our "children's children." "Even upon such as keep His covenant." Let men beware that all may not conceive what is here said to belong to themselves: let them choose, while they have the choice. "And keep in memory His commandments to do them." Thou wast already disposed to flatter thyself, and perhaps to recite to me the Psalter, which I have not by heart, or from memory to say over the whole Law. Clearly thou art better in point of memory than I, better than any righteous man who doth not know the Law word for word: but see that thou keep the commandments. But how shouldest thou keep them? Not by memory, but by life. "Such as keep in memory His commandments:" not, to recite them; but, "to do them." And now perhaps each man's soul is disturbed. Who remembereth all the commandments of God? who remembereth all the writings of God? Lo, I wish not only to hold them in my memory, but also to do them in my works: but who remembereth them all? Fear not: He burdeneth thee not: "on two commandments hang all the Law and the Prophets." ...
Exposition on Psalm 103
For then only may His words be said to abide in us, when we do what He has commanded us, and love what He has promised. But when His words abide only in the memory, and have no place in the life, the branch is not to be accounted as in the vine, because it draws not its life from the root. It is to this distinction that the word of Scripture has respect, "and to those that remember His commandments to do them." For many retain them in their memory only to treat them with contempt, or even to mock at and assail them. It is not in such as have only some kind of contact, but no connection, that the words of Christ abide; and to them, therefore, they will not be a blessing, but a testimony against them; and because they are present in them without abiding in them, they are held fast by them for the very purpose of being judged according to them at last.
Tractates on the Gospel of John, Tractate 81
He appointed the moon for seasons: the sun knows his going down.
ἐποίησε σελήνην εἰς καιρούς, ὁ ἥλιος ἔγνω τὴν δύσιν αὐτοῦ.
Сотвори́лъ є҆́сть лꙋнꙋ̀ во времена̀: со́лнце позна̀ за́падъ сво́й.
"The Lord hath prepared His throne in heaven" (ver. 19). Who but Christ hath prepared His throne in heaven? He who descended and ascended, He who died, and rose from the dead, He who lifted up to heaven the manhood He had assumed, hath Himself prepared His throne in heaven. The throne is the seat of the Judge: observe therefore ye who hear, that "He hath prepared His throne in heaven." ...The kingdom is the Lord's, and He shall be the Governor among the people. "And His kingdom shall rule over all."
Exposition on Psalm 103
Thou didst make darkness, and it was night; in it all the wild beasts of the forest will be abroad:
ἔθου σκότος, καὶ ἐγένετο νύξ· ἐν αὐτῇ διελεύσονται πάντα τὰ θηρία τοῦ δρυμοῦ.
Положи́лъ є҆сѝ тьмꙋ̀, и҆ бы́сть но́щь, въ не́йже про́йдꙋтъ всѝ ѕвѣ́рїе дꙋбра́внїи,
20–21“Your will be done on earth as in heaven.” God’s divine and blessed angels do the will of God, as David said in the psalm, “Bless the Lord, all his angels, mighty in strength, that do his pleasure.” So then in effect this is what you mean when you pray, “as in the angels your will is done, so likewise be it done on earth by human beings, O Lord.”
Mystagogical Lectures 23:14
20–21Under “thrones” [Paul] includes the cherubim, giving them this Greek name, as more intelligible than the Hebrew name for them. He knew that “God sits upon the cherubim,” and so he calls these powers the thrones of him who sits on them. In the same way there are included in the list of Isaiah’s seraphim, by whom the mystery of the Trinity was clearly proclaimed, when they uttered that marvelous cry “holy,” being awestruck with the beauty in each person of the Trinity. They are named under the title of “powers” both by the great Paul and by the prophet David—the latter says, “Bless you the Lord all you his powers, you ministers of his that do his pleasure,” and Isaiah instead of saying “Bless you” has written the very words of their blessing, “Holy, holy, holy, Lord God of hosts: the whole earth is full of his glory,” and he has revealed by what one of the seraphim did [to him] that these powers are ministers that do God’s pleasure, effecting the “purging of sin” according to the will of him who sent them: for this is the ministry of these spiritual beings, namely, to be sent forth for the salvation of those who are being saved.
Against Eunomius 1:23
"Bless ye the Lord, ye Angels of His, ye that are mighty in strength: ye that fulfil His word" (ver. 20). By the word of God, then, thou art not righteous, nor faithful, unless when thou dost it. "Ye that are mighty in strength, ye that fulfil His commandment, and hearken unto the voice of His words."
Exposition on Psalm 103
[even] young lions roaring for prey, and to seek meat for themselves from God.
σκύμνοι ὠρυόμενοι τοῦ ἁρπάσαι καὶ ζητῆσαι παρὰ τῷ Θεῷ βρῶσιν αὐτοῖς.
скѵ́мни рыка́ющїи восхи́тити и҆ взыска́ти ѿ бг҃а пи́щꙋ себѣ̀.
"Bless ye the Lord, all ye His hosts: ye servants of His that do His pleasure" (ver. 21). All ye angels, all ye that are mighty in strength: ye that do His word: all ye His hosts, ye servants of His that do His pleasure, do ye, ye bless the Lord. For all they who live wickedly, though their tongues be silent, by their lips do curse the Lord. What doth it profit if thy tongue singeth a hymn, while thy life breatheth sacrilege? By living ill thou hast set many tongues to blasphemy. Thy tongue is given to the hymn, the tongues of those who behold thee, to blasphemy. If then thou dost wish to bless the Lord, do His word, do His will. ...
Exposition on Psalm 103
The sun arises, and they shall be gathered together, and shall lie down in their dens.
ἀνέτειλεν ὁ ἥλιος, καὶ συνήχθησαν καὶ εἰς τὰς μάνδρας αὐτῶν κοιτασθήσονται.
Возсїѧ̀ со́лнце, и҆ собра́шасѧ, и҆ въ ло́жахъ свои́хъ лѧ́гꙋтъ.
"Bless ye the Lord, all you works of His, in all places of His dominion" [Psalm 103:22]. Therefore in every place. Let Him not be blessed where He rules not: "in all places of His dominion." Let no man perchance say: I cannot praise the Lord in the East, because He has departed unto the West; or, I cannot praise Him in the West, because He is in the East. "For neither from the east, nor from the west, nor yet from the desert hills. And why? God is the Judge." He is everywhere, in such wise that everywhere He may be praised: He is in such wise on every side, that we may be joyful in Him on every side: He is in such wise blessed on every side, that on every side we may live well...."In every place of His dominion: bless thou the Lord, O my soul!" The last verse is the same as the first: blessing is at the head of the Psalm, blessing at the end; from blessing we set out, to blessing let us return, in blessing let us reign.
Exposition on Psalm 103
Man shall go forth to his work, and to his labour till evening.
ἐξελεύσεται ἄνθρωπος ἐπὶ τὸ ἔργον αὐτοῦ καὶ ἐπὶ τὴν ἐργασίαν αὐτοῦ ἕως ἑσπέρας.
И҆зы́детъ человѣ́къ на дѣ́ло своѐ и҆ на дѣ́ланїе своѐ до ве́чера.
How great are thy works, O Lord! in wisdom hast thou wrought them all: the earth is filled with thy creation.
ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε· πάντα ἐν σοφίᾳ ἐποίησας, ἐπληρώθη ἡ γῆ τῆς κτίσεώς σου.
Ꙗ҆́кѡ возвели́чишасѧ дѣла̀ твоѧ̑, гдⷭ҇и: всѧ̑ премⷣростїю сотвори́лъ є҆сѝ: и҆спо́лнисѧ землѧ̀ тва́ри твоеѧ̀.
[So is] this great and wide sea: there are things creeping innumerable, small animals and great.
αὕτη ἡ θάλασσα ἡ μεγάλη καὶ εὐρύχωρος, ἐκεῖ ἑρπετά, ὧν οὐκ ἔστιν ἀριθμός, ζῷα μικρὰ μετὰ μεγάλων·
Сїѐ мо́ре вели́кое и҆ простра́нное: та́мѡ га́ди, и҆́хже нѣ́сть числа̀, живѡ́тнаѧ ма̑лаѧ съ вели́кими:
There go the ships; [and] this dragon whom thou hast made to play in it.
ἐκεῖ πλοῖα διαπορεύονται, δράκων οὗτος, ὃν ἔπλασας ἐμπαίζειν αὐτῇ.
та́мѡ корабли̑ препла́ваютъ, ѕмі́й се́й, є҆го́же созда́лъ є҆сѝ рꙋга́тисѧ є҆мꙋ̀.
All wait upon thee, to give them [their] food in due season.
πάντα πρὸς σὲ προσδοκῶσι, δοῦναι τὴν τροφὴν αὐτῶν εἰς εὔκαιρον.
Всѧ̑ къ тебѣ̀ ча́ютъ, да́ти пи́щꙋ и҆̀мъ во бла́го вре́мѧ.
When thou hast given [it] them, they will gather [it]; and when thou hast opened thine hand, they shall all be filled with good.
δόντος σου αὐτοῖς συλλέξουσιν, ἀνοίξαντός σου τὴν χεῖρα, τὰ σύμπαντα πλησθήσονται χρηστότητος.
Да́вшꙋ тебѣ̀ и҆̀мъ, соберꙋ́тъ: ѿве́рзшꙋ тебѣ̀ рꙋ́кꙋ, всѧ́чєскаѧ и҆спо́лнѧтсѧ бла́гости:
But when thou hast turned away thy face, they shall be troubled: thou wilt take away their breath, and they shall fail, and return to their dust.
ἀποστρέψαντος δέ σου τὸ πρόσωπον ταραχθήσονται· ἀντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψουσι καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψουσιν.
ѿвра́щшꙋ же тебѣ̀ лицѐ, возмѧтꙋ́тсѧ: ѿи́меши дꙋ́хъ и҆́хъ, и҆ и҆сче́знꙋтъ и҆ въ пе́рсть свою̀ возвратѧ́тсѧ:
Thou shalt send forth thy Spirit, and they shall be created; and thou shalt renew the face of the earth.
ἐξαποστελεῖς τὸ πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς.
по́слеши дх҃а твоего̀, и҆ сози́ждꙋтсѧ, и҆ ѡ҆бнови́ши лицѐ землѝ.
Let the glory of the Lord be for ever: the Lord shall rejoice in his works;
ἤτω ἡ δόξα Κυρίου εἰς τοὺς αἰῶνας, εὐφρανθήσεται Κύριος ἐπὶ τοῖς ἔργοις αὐτοῦ·
Бꙋ́ди сла́ва гдⷭ҇нѧ во вѣ́ки: возвесели́тсѧ гдⷭ҇ь ѡ҆ дѣ́лѣхъ свои́хъ:
who looks upon the earth, and makes it tremble; who touches the mountains, and they smoke.
ὁ ἐπιβλέπων ἐπὶ τὴν γῆν καὶ ποιῶν αὐτὴν τρέμειν, ὁ ἁπτόμενος τῶν ὀρέων καὶ καπνίζονται.
призира́ѧй на зе́млю и҆ творѧ́й ю҆̀ трѧсти́сѧ: прикаса́ѧйсѧ гора́мъ, и҆ дымѧ́тсѧ.
I will sing to the Lord while I live; I will sing praise to my God while I exist.
ᾄσω τῷ Κυρίῳ ἐν τῇ ζωῇ μου, ψαλῶ τῷ Θεῷ μου ἕως ὑπάρχω·
Воспою̀ гдⷭ҇еви въ животѣ̀ мое́мъ, пою̀ бг҃ꙋ моемꙋ̀, до́ндеже є҆́смь:
Let my meditation be sweet to him: and I will rejoice in the Lord.
ἡδυνθείη αὐτῷ ἡ διαλογή μου, ἐγὼ δὲ εὐφρανθήσομαι ἐπὶ τῷ Κυρίῳ.
да ᲂу҆слади́тсѧ є҆мꙋ̀ бесѣ́да моѧ̀, а҆́зъ же возвеселю́сѧ ѡ҆ гдⷭ҇ѣ.
Let the sinners fail from off the earth, and transgressors, so that they shall be no more. Bless the Lord, O my soul.
ἐκλείποιεν ἁμαρτωλοὶ ἀπὸ τῆς γῆς καὶ ἄνομοι, ὥστε μὴ ὑπάρχειν αὐτούς. εὐλόγει, ἡ ψυχή μου, τὸν Κύριον.
Да и҆сче́знꙋтъ грѣ̑шницы ѿ землѝ, и҆ беззакѡ́нницы, ꙗ҆́коже не бы́ти и҆̀мъ. Благословѝ, дꙋшѐ моѧ̀, гдⷭ҇а.
[[A Psalm] of David.] Bless the Lord, O my soul. O Lord my God, thou art very great; thou hast clothed thyself with praise and honour:
Τῷ Δαυΐδ. - ΕΥΛΟΓΕΙ, ἡ ψυχή μου, τὸν Κύριον. Κύριε ὁ Θεός μου, ἐμεγαλύνθης σφόδρα, ἐξομολόγησιν καὶ μεγαλοπρέπειαν ἐνεδύσω
Благословѝ, дꙋшѐ моѧ̀, гдⷭ҇а. Гдⷭ҇и бж҃е мо́й, возвели́чилсѧ є҆сѝ ѕѣлѡ̀: во и҆сповѣ́данїе и҆ въ велелѣ́потꙋ ѡ҆бле́клсѧ є҆сѝ: