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 Jer 11:15, and in the North-Palestinian history of the prophet in the Book of Kings. The groups or strophes into which the Psalm falls are Psa 103:1, Psa 103:6, Psa 103:11, Psa 103:15, Psa 103:19. If we count their lines we obtain the schema 10. 10. 8. 8. 10. The coptic version accordingly reckons 46 CTYXOC, i.e., στίχοι.

Verses 1-5
In the strophe Psa 103:1 the poet calls upon his soul to arise to praiseful gratitude for God's justifying, redeeming, and renewing grace. In such soliloquies it is the Ego that speaks, gathering itself up with the spirit, the stronger, more manly part of man (Psychology, S. 104f.; tr. p. 126), or even, because the soul as the spiritual medium of the spirit and of the body represents the whole person of man (Psychology, S. 203; tr. p. 240), the Ego rendering objective in the soul the whole of its own personality. So here in Psa 103:3 the soul, which is addressed, represents the whole man. The קובים which occurs here is a more choice expression for מעים (מעים): the heart, which is called קרב κατ ̓ ἐξοχήν, the reins, the liver, etc.; for according to the scriptural conception (Psychology, S. 266; tr. p. 313) these organs of the cavities of the breast and abdomen serve not merely for the bodily life, but also the psycho-spiritual life. The summoning בּרכי is repeated per anaphoram. There is nothing the soul of man is so prone to forget as to render thanks that are due, and more especially thanks that are due to God. It therefore needs to be expressly aroused in order that it may not leave the blessing with which God blesses it unacknowledged, and may not forget all His acts performed (גּמל = גּמר) on it (גּמוּל, ῥῆμα μέσον, e.g., in Psa 137:8), which are purely deeds of loving-kindness), which is the primal condition and the foundation of all the others, viz., sin-pardoning mercy. The verbs סלח and רפא with a dative of the object denote the bestowment of that which is expressed by the verbal notion. תּחלוּאים (taken from Deu 29:21, cf. 1Ch 21:19, from חלא = חלה, root הל, solutum, laxum esse) are not merely bodily diseases, but all kinds of inward and outward sufferings. משּׁחת the lxx renders ἐκ φθορᾶς (from שׁחת, as in Job 17:14); but in this antithesis to life it is more