For Sion’s sake I will not hold my peace, and for the sake of Jerusalem, I will not rest till her just one come forth as brightness, and her saviour be lighted as a lamp.2 And the Gentiles shall see thy just one, and all kings thy glorious one: and thou shalt be called by a new name, which the mouth of the Lord shall name.3 And thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God.4 Thou shalt no more be called Forsaken: and thy land shall no more be called Desolate: but thou shalt be called My pleasure in her, and thy land inhabited. Because the Lord hath been well pleased with thee: and thy land shall be inhabited.5 For the young man shall dwell with the virgin, and thy children shall dwell in thee. And the bridegroom shall rejoice over the bride, and thy God shall rejoice over thee.
"Married," since on the days of the captivity [your land] had become a widow, without kings or children; now, on the contrary, because of the return, it will be a married woman and a mother of children. "Your land shall be married," that is, it will be sowed and made fertile, or it will now cooperate in its tilling and germination.
A canticle for David himself, when the house was built after the captivity. Sing ye to the Lord a new canticle: sing to the Lord, all the earth.2 Sing ye to the Lord and bless his name: shew forth his salvation from day to day.2 Sing ye to the Lord and bless his name: shew forth his salvation from day to day.3 Declare his glory among the Gentiles: his wonders among all people.7 Bring ye to the Lord, O ye kindreds of the Gentiles, bring ye to the Lord glory and honour:8 Bring to the Lord glory unto his name. Bring up sacrifices, and come into his courts:9 Adore ye the Lord in his holy court. Let all the earth be moved at his presence.10 Say ye among the Gentiles, the Lord hath reigned. For he hath corrected the world, which shall not be moved: he will judge the people with justice.
Then Trypho said, "We know that you quoted these because we asked you. But it does not appear to me that this Psalm which you quoted last from the words of David refers to any other than the Father and Maker of the heavens and earth. You, however, asserted that it referred to Him who suffered, whom you also are eagerly endeavouring to prove to be Christ."
And I answered, "Attend to me, I beseech you, while I speak of the statement which the Holy Spirit gave utterance to in this Psalm; and you shall know that I speak not sinfully, and that we are not really bewitched; for so you shall be enabled of yourselves to understand many other statements made by the Holy Spirit. 'Sing unto the Lord a new song; sing unto the Lord, all the earth: sing unto the Lord, and bless His name; show forth His salvation from day to day, His wonderful works among all people.' He bids the inhabitants of all the earth, who have known the mystery of this salvation, i.e., the suffering of Christ, by which He saved them, sing and give praises to God the Father of all things, and recognise that He is to be praised and feared, and that He is the Maker of heaven and earth, who effected this salvation in behalf of the human race, who also was crucified and was dead, and who was deemed worthy by Him (God) to reign over all the earth. As [is clearly seen] also by the land into which [He said] He would bring [your fathers]; [for He thus speaks]: 'This people [shall go a whoring after other gods], and shall forsake Me, and shall break my covenant which I made with them in that day; and I will forsake them, and will turn away My face from them; and they shall be devoured, and many evils and afflictions shall find them out; and they shall say in that day, Because the Lord my God is not amongst us, these misfortunes have found us out. And I shall certainly turn away My face from them in that day, on account of all the evils which they have committed, in that they have turned to other gods.'
And from the ninety-fifth (ninety-sixth) Psalm they have taken away this short saying of the words of David: "From the wood." For when the passage said, "Tell ye among the nations, the Lord hath reigned from the wood," they have left, "Tell ye among the nations, the Lord hath reigned." Now no one of your people has ever been said to have reigned as God and Lord among the nations, with the exception of Him only who was crucified, of whom also the Holy Spirit affirms in the same Psalm that He was raised again, and freed from [the grave], declaring that there is none like Him among the gods of the nations: for they are idols of demons.
Now there are diversities of graces, but the same Spirit;†5 And there are diversities of ministries, but the same Lord;6 And there are diversities of operations, but the same God, who worketh all in all.7 And the manifestation of the Spirit is given to every man unto profit.8 To one indeed, by the Spirit, is given the word of wisdom: and to another, the word of knowledge, according to the same Spirit;9 To another, faith in the same spirit; to another, the grace of healing in one Spirit;10 To another, the working of miracles; to another, prophecy; to another, the discerning of spirits; to another, diverse kinds of tongues; to another, interpretation of speeches.11 But all these things one and the same Spirit worketh, dividing to every one according as he will.
For if there is one God of the universe, the Father of Christ, "of whom are all things;" and one Lord Jesus Christ, our [Lord], "by whom are all things;" and also one Holy Spirit, who wrought in Moses, and in the prophets and apostles; and also one baptism, which is administered that we should have fellowship with the death of the Lord; and also one elect Church; there ought likewise to be but one faith in respect to Christ. For "there is one Lord, one faith, one baptism; one God and Father of all, who is through all, and in all." There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For "the Lord thy God," saith [the Scripture], "is one Lord." And again, "Hath not one God created us? Have we not all one Father? And there is also one Son, God the Word. For "the only-begotten Son," saith [the Scripture], "who is in the bosom of the Father." And again, "One Lord Jesus Christ." And in another place, "What is His name, or what His Son's name, that we may know?" And there is also one Paraclete. For "there is also," saith [the Scripture], "one Spirit," since "we have been called in one hope of our calling." And again, "We have drunk of one Spirit," with what follows. And it is manifest that all these gifts [possessed by believers] "worketh one and the self-same Spirit." There are not then either three Fathers, or three Sons, or three Paracletes, but one Father, and one Son, and one Paraclete.
And the third day, there was a marriage in Cana of Galilee: and the mother of Jesus was there.2 And Jesus also was invited, and his disciples, to the marriage.3 And the wine failing, the mother of Jesus saith to him: They have no wine.4 And Jesus saith to her: Woman, what is that to me and to thee? my hour is not yet come.†5 His mother saith to the waiters: Whatsoever he shall say to you, do ye.†6 Now there were set there six waterpots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece.7 Jesus saith to them: Fill the waterpots with water. And they filled them up to the brim.8 And Jesus saith to them: Draw out now, and carry to the chief steward of the feast. And they carried it.9 And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water; the chief steward calleth the bridegroom,10 And saith to him: Every man at first setteth forth good wine, and when men have well drunk, then that which is worse. But thou hast kept the good wine until now.†11 This beginning of miracles did Jesus in Cana of Galilee; and manifested his glory, and his disciples believed in him.†
(iii. de Trin. c. 5) Water is poured into the waterpots; wine is drawn out into the chalices; the senses of the drawer out agree not with the knowledge of the pourer in. The pourer in thinks that water is drawn out; the drawer out thinks that wine was poured in. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants who drew the water knew,) the governor of the feast called the bridegroom. It was not a mixture, but a creation: the simple nature of water vanished, and the flavour of wine was produced; not that a weak dilution was obtained, by means of some strong infusion, but that which was, was annihilated; and that which was not, came to be.
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.)