For David himself. Bless the Lord, O my soul: O Lord my God, thou art exceedingly great. Thou hast put on praise and beauty:2 And art clothed with light as with a garment. Who stretchest out the heaven like a pavilion:5 Who hast founded the earth upon its own bases: it shall not be moved for ever and ever.6 The deep like a garment is its clothing: above the mountains shall the waters stand.10 Thou sendest forth springs in the vales: between the midst of the hills the waters shall pass.12 Over them the birds of the air shall dwell: from the midst of the rocks they shall give forth their voices.13 Thou waterest the hills from thy upper rooms: the earth shall be filled with the fruit of thy works:14 Bringing forth grass for cattle, and herb for the service of men. That thou mayst bring bread out of the earth:24 How great are thy works, O Lord? thou hast made all things in wisdom: the earth is filled with thy riches.35 Let sinners be consumed out of the earth, and the unjust, so that they be no more: O my soul, bless thou the Lord.
This is the way, dear friends, in which we found out salvation, namely Jesus Christ, the high priest of our offerings, the guardian and helper of our weakness. Through him let us look steadily into the heights of heaven; through him we see as in a mirror his faultless and transcendent face; through him the eyes of our hearts have been opened; through him our foolish and darkened mind springs up into the light; through him the Master has willed that we should taste immortal knowledge, for "he, being the radiance of his majesty, is as much superior to angels as the name he has inherited is more excellent." For so it is written: "He makes his angels winds and his ministers flames of fire." But of his Son the Master spoke thus: "You are my Son; today I have begotten you. Ask of me, and I will give you the Gentiles for your inheritance and the ends of the earth for your possession." And again he says to him, "Sit at my right hand, until I make your enemies a footstool for your feet." Who, then, are these enemies? Those who are wicked and resist his will.
The Lord is the portion of my inheritance and of my cup: it is thou that wilt restore my inheritance to me.8 I set the Lord always in my sight: for he is at my right hand, that I be not moved.9 Therefore my heart hath been glad, and my tongue hath rejoiced: moreover my flesh also shall rest in hope.10 Because thou wilt not leave my soul in hell; nor wilt then give thy holy one to see corruption.11 Thou hast made known to me the ways of life, thou shalt fill me with joy with thy countenance: at thy right hand are delights even to the end.
We die not by our own choice but by necessity of nature and against our will. However, the Lord, being himself immortal yet having mortal flesh, had power, as God, to separate from his body and to take it back again, when he would.… For it was fitting that the flesh, corruptible as it was, should no longer after its own nature remain mortal, but because of the Word who had put it on, should abide incorruptible. For as he, having come in our body, was conformed to our condition, so we, receiving him, partake of the immortality that is from him.
Then Moses and the children of Israel sung this canticle to the Lord: and said: Let us sing to the Lord: for he is gloriously magnified, the horse and the rider he hath thrown into the sea.2 The Lord is my strength and my praise, and he is become salvation to me: he is my God and I will glorify him: the God of my father, and I will exalt him.3 The Lord is as a man of war, Almighty is his name.4 Pharao’s chariots and his army he hath cast into the sea: his chosen captains are drowned in the Red Sea.5 The depths have covered them, they are sunk to the bottom like a stone.6 Thy right hand, O Lord, is magnified in strength: thy right hand, O Lord, hath slain the enemy.17 Thou shalt bring them in, and plant them in the mountain of thy inheritance, in thy most firm habitation which thou hast made, O Lord; thy sanctuary, O Lord, which thy hands have established.18 The Lord shall reign for ever and ever.
It is said in the ode, "For he has triumphed gloriously: the horse and his rider has he cast into the sea." The many-limbed and brutal affection, lust, with the rider mounted, who gives reigns to pleasures, "he has cast into the sea," throwing them away into the disorders of the world. Thus also Plato, in his book On the Soul, says that the charioteer and the horse that ran off—the irrational part, which is divided in two, into anger and concupiscence—fall down. So the myth intimates that it was through the licentiousness of the steeds that Phathon was thrown out.
I will extol thee, O Lord, for thou hast upheld me: and hast not made my enemies to rejoice over me.4 Thou hast brought forth, O Lord, my soul from hell: thou hast saved me from them that go down into the pit.5 Sing to the Lord, O ye his saints: and give praise to the memory of his holiness.6 For wrath is in his indignation; and life in his good will. In the evening weeping shall have place, and in the morning gladness.11 The Lord hath heard, and hath had mercy on me: the Lord became my helper.12 Thou hast turned for me my mourning into joy: thou hast cut my sackcloth, and hast compassed me with gladness:13 To the end that my glory may sing to thee, and I may not regret: O Lord my God, I will give praise to thee for ever.
In God's wrath is anger, but in his will is life, because his will is life.… He is led to anger because of our sin. And although mourning will continue all night, in the morning he makes for us a rejoicing, when through repentance we strip off the burden of evil.
The Lord's descent to earth was not useless, for it gained the whole world! Nevertheless, even after his coming in the flesh, sinners would rather be without his flesh than profit by it. You see, he took pleasure in our salvation and thought of it as a distinctive victory for himself. [By contrast], he considered our destruction a sad loss.… He praised those who doubled the grace he gave, both the one who made ten talents from five and the one who made four talents from two. Both of them had done the right thing and had profited from it. But he threw out the one who hid the talent.
Behold, God is my saviour, I will deal confidently, and will not fear: O because the Lord is my strength, and my praise, and he is become my salvation.3 You shall draw waters with joy out of the saviour’s fountains:4 And you shall say in that day: Praise ye the Lord, and call upon his name: make his works known among the people: remember that his name is high.5 Sing ye to the Lord, for he hath done great things: shew this forth in all the earth.6 Rejoice, and praise, O thou habitation of Sion: for great is he that is in the midst of thee, the Holy One of Israel.
And who is this strong man, except him of whom the Lord says in the Gospel; No man can enter into a strong man's house, and spoil his goods, unless he first bind the strong man. The Lord, therefore, clave the fountains and the torrents, when He spread in the hearts of His Apostles the streams of truth. Of whom it is said again by another Prophet; With joy shall ye draw water from the fountains of the Saviour. For we go in our thirst to their teaching, that we may bring back the pitcher of our hearts full of truth. But He dried the rivers of Ethan by the springing forth of His own fountains, when He withered the doctrine of the mighty and malignant spirit by displaying the ray of His own truth.
The law of the Lord is unspotted, converting souls: the testimony of the Lord is faithful, giving wisdom to little ones.9 The justices of the Lord are right, rejoicing hearts: the commandment of the Lord is lightsome, enlightening the eyes.10 The fear of the Lord is holy, enduring for ever and ever: the judgments of the Lord are true, justified in themselves.11 More to be desired than gold and many precious stones: and sweeter than honey and the honeycomb.
He recognises a twofold [element in faith], both the activity of him who believes, and the excellence of that which is believed according to its worth; since also righteousness is twofold, that which is out of love, and that from fear. Accordingly it is said, "The fear of the Lord is pure, remaining for ever and ever." For those that from fear turn to faith and righteousness, remain for ever. Now fear works abstinence from what is evil; but love exhorts to the doing of good, by building up to the point of spontaneousness; that one may hear from the Lord, "I call you no longer servants, but friends," and may now with confidence apply himself to prayer.
"Sweet is the Word that gives us light, precious above gold and gems; it is to be desired above honey and the honey-comb." For how can it be other than desirable, since it has filled with light the mind which had been buried in darkness, and given keenness to the "light-bringing eyes" of the soul? For just as, had the sun not been in existence, night would have brooded over the universe notwithstanding the other luminaries of heaven; so, had we not known the Word, and been illuminated by Him; we should have been nowise different from fowls that are being fed, fattened in darkness, and nourished for death. Let us then admit the light, that we may admit God; let us admit the light, and become disciples to the Lord.
The psalm's verse numbering differs between the modern lectionary and the Douay-Rheims this library hosts, so the text isn't matched verse-for-verse here yet.
Know you not that all we, who are baptized in Christ Jesus, are baptized in his death?4 For we are buried together with him by baptism into death; that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.6 Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.†7 For he that is dead is justified from sin.†8 Now if we be dead with Christ, we believe that we shall live also together with Christ:9 Knowing that Christ rising again from the dead, dieth now no more, death shall no more have dominion over him.10 For in that he died to sin, he died once; but in that he liveth, he liveth unto God:11 So do you also reckon, that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
Mindful of him, do ye by all means know that Jesus the Lord was truly born of Mary, being made of a woman; and was as truly crucified. For, says he, "God forbid that I should glory, save in the cross of the Lord Jesus." And He really suffered, and died, and rose again. For says [Paul], "If Christ should become passible, and should be the first to rise again from the dead." And again, "In that He died, He died unto sin once: but in that He liveth, He liveth unto God." Otherwise, what advantage would there be in [becoming subject to] bonds, if Christ has not died? what advantage in patience? what advantage in [enduring] stripes? And why such facts as the following: Peter was crucified; Paul and James were slain with the sword; John was banished to Patmos; Stephen was stoned to death by the Jews who killed the Lord? But, [in truth, ] none of these sufferings were in vain; for the Lord was really crucified by the ungodly.
Give praise to Lord, for he is good: for his mercy endureth for ever.2 Let Israel now say that he is good: that his mercy endureth for ever.16 The right hand of the Lord hath wrought strength: the right hand of the Lord hath exulted me: the right hand of the Lord hath wrought strength.17 I shall not die, but live: and shall declare the works of the Lord.22 The stone which the builders rejected; the same is become the head of the corner.23 This is the Lord’s doing: and it is wonderful in our eyes.
Let us therefore root this out quickly, and let us fall down before the Master and entreat him with tears, that he may show himself propitious and be reconciled to us and may restore us to the seemly and pure conduct that belongs to our love of the brothers. For this is a gate of righteousness opened to life, as it is written: "Open to me the gates of righteousness, that I may enter in thereby and praise the Lord. This is the gate of the Lord; the righteous shall enter in thereby." Seeing then that many gates are opened, this is that gate that is in righteousness, even that which is in Christ, whereby all are blessed who have entered in and direct their path in holiness and righteousness, performing all things without confusion. Let a person be faithful, let him be able to expound a deep saying, let him be wise in the discernment of words, let him be strenuous in deeds, let him be pure; for so much the more ought he to be lowly in mind, in proportion as he seems to be the greater; and he ought to seek the common advantage of all, and not his own.
And when the sabbath was past, Mary Magdalen, and Mary the mother of James, and Salome, bought sweet spices, that coming, they might anoint Jesus.2 And very early in the morning, the first day of the week, they come to the sepulchre, the sun being now risen.3 And they said one to another: Who shall roll us back the stone from the door of the sepulchre?4 And looking, they saw the stone rolled back. For it was very great.5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed with a white robe: and they were astonished.†6 Who saith to them: Be not affrighted; you seek Jesus of Nazareth, who was crucified: he is risen, he is not here, behold the place where they laid him.†7 But go, tell his disciples and Peter that he goeth before you into Galilee; there you shall see him, as he told you.
(ubi sup.) It is also signified that the grace of Christ is about to pass over from the people of Israel to the Gentiles, by whom the Apostles would never have been received when they preached, if the Lord had not gone before them and prepared a way in their hearts; and this is what is meant by, He goeth before you into Galilee, there shall ye see him, that is, there shall ye find His members. There follows: And they went out quickly, and fled from the sepulchre, for they trembled and were amazed.
(de Con. Evan. iii. 24.) We may however enquire how Mark can say this, when Matthew says, they departed quickly from the sepulchre with fear and great joy, and did run to bring his disciples word, (Matt. 28:8) unless we understand it to mean, that they did not dare to say a word to any of the Angels themselves, that is, to answer the words which they had spoken to them; or else to the guards whom they saw lying there; for that joy of which Matthew speaks is not inconsistent with the fear which Mark mentions. For we ought to have understood that both feelings were in their minds, even though Matthew had not mentioned the fear. But since he has also said that they came out with fear and great joy, he does not allow room for any question to be raised.
(Con. Evang. iii. 24) What Luke expresses by very early in the morning, and John by early when it was yet dark, Mark must be understood to mean, when he says, very early in the morning, at the rising of the sun, that is, when the sky was growing bright in the east, as is usual in places near the rising sun; for this is the light which we call the dawning. Therefore there is no discrepancy with the report which says, while it was yet dark. For when the day is dawning, the remains of darkness lessen in proportion as the light grows brighter; and we must not take the words very early in the morning, at the rising of the sun, to mean that the sun himself was seen upon the earth, but as expressing the near approach of the sun into those parts, that is, when his rising begins to light up the sky.
(Con. Evan. iii. 25) By saying, He will go before you into Galilee, there shall ye see him, as he said unto you, he seems to imply, that Jesus would not shew Himself to His disciples after His resurrection except in Galilee, which shewing of Himself Mark himself has not2 mentioned. For that which He has related, Early the first day of the week he appeared to Mary Magdalene, and after that to two of them as they walked and went into the country, we know took place in Jerusalem, on the very day of the resurrection; then he comes to His last manifestation, which we know was on the Mount of Olives, not far from Jerusalem. Mark therefore never relates the fulfilment of that which was foretold by the Angel; but Matthew does not mention any place at all, where the disciples saw the Lord after He arose, except Galilee, according to the Angel’s prophecy. But since it is not set down when this happened, whether first, before He was seen any where else, and since the very place where Matthew says that He went into Galilee to the mountain, does not explain the day, or the order of the narration, Matthew does not oppose the account of the others, but assists in explaining and receiving them. But nevertheless since the Lord was not first to shew Himself there, but sent word that He was to be seen in Galilee, where He was seen subsequently, it makes every faithful Christian on the look out, to find out in what mysterious sense it may be understood.
(ubi sup.) Either let us suppose that Matthew was silent about that Angel, whom they saw on entering, whilst Mark said nothing of him, whom they saw outside sitting on the stone, so that they saw two and heard severally from two, the things which the Angels said concerning Jesus; or we must understand by entering into the sepulchre, their coming within some inclosure, by which it is probable that the place was surrounded a little space before the stone, by the cutting out of which the burial place had been made, so that they saw sitting on the right hand in that space him whom Matthew designates as sitting on the stone.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)