And David went in, and sat before the Lord, and said: Who am I, O Lord God, and what is my house, that thou hast brought me thus far?19 But yet this hath seemed little in thy sight, O Lord God, unless thou didst also speak of the house of thy servant for a long time to come: for this is the law of Adam, O Lord God.24 For thou hast confirmed to thyself thy people Israel to be an everlasting people: and thou, O Lord God, art become their God.25 And now, O Lord God, raise up for ever the word that thou hast spoken, concerning thy servant and concerning his house: and do as thou hast spoken,26 That thy name may be magnified for ever, and it may be said: The Lord of hosts is God over Israel. And the house of thy servant David shall be established before the Lord.27 Because thou, O Lord of hosts, God of Israel, hast revealed to the ear of thy servant, saying: I will build thee a house: therefore hath thy servant found in his heart to pray this prayer to thee.28 And now, O Lord God, thou art God, and thy words shall be true: for thou hast spoken to thy servant these good things.29 And now begin, and bless the house of thy servant, that it may endure for ever before thee: because thou, O Lord God, hast spoken it, and with thy blessing let the house of thy servant be blessed for ever.
David, understanding this, says in the second book of Kings [Samuel] … "You did also speak of the house of your servant for a long time to come." And, further on, "And now begin and bless the house of your servant that it may endure forever," etc. At that time, David was about to beget his son through whom his lineage would be carried down to Christ; through whom, in turn, his house was to be everlasting—indeed, identified with the house of God. It was to be called the "house of David" because [it was] of David's stock and, simultaneously, the "house of God" because it was a temple to God made not of stones but of people. In this house God's people shall everlastingly dwell with their God and in their God, and God with his people and in his people, God filling his people, his people filled with their God, so that "God may be all in all"—the very same God being their prize in peace who was their strength in battle.It was with this in view that, when Nathan had said, "And the Lord said to you, that you shall build him a house," David said further on, "Because you, O Lord of hosts, God of Israel, have revealed to the ear of your servant, saying, 'I will build you a house.' " This is a house which we build by living virtuously and which God builds by helping us to live virtuously, for "unless the Lord builds the house, those who build it labor in vain."
Only, however, when this house receives its final consecration will the words God spoke by Nathan's lips come true: "And I will appoint a place for my people Israel, and I will plant them, and they shall dwell therein, and shall be disturbed no more: neither shall the children of iniquity afflict them any more as they did before, from the day that I appointed judges over my people Israel."
O Lord, remember David, and all his meekness.2 How he swore to the Lord, he vowed a vow to the God of Jacob:3 If I shall enter into the tabernacle of my house: if I shall go up into the bed wherein I lie:4 If I shall give sleep to my eyes, or slumber to my eyelids,5 Or rest to my temples: until I find out a place for the Lord, a tabernacle for the God of Jacob.11 The Lord hath sworn truth to David, and he will not make it void: of the fruit of thy womb I will set upon thy throne.12 If thy children will keep thy covenant, and these my testimonies which I shall teach them: Their children also for evermore shall sit upon thy throne.13 For the Lord hath chosen Sion: he hath chosen it for his dwelling.14 This is my rest for ever and ever: here will I dwell, for I have chosen it.
That the Lord was to be born of a virgin we know clearly; now we must show of what stock the virgin was. "The Lord swore to David a firm promise from which he will not withdraw: 'Your own offspring I will set on your throne.' " Again, "I will make his posterity endure forever and his throne as the days of heaven." Then, "Once by my holiness I have sworn; I will not be false to David: his posterity shall continue forever, and his throne shall be like the sun before me; like the moon, which remains forever." You see that the words concern Christ, not Solomon, for Solomon's throne did not endure as the sun. But if anyone should object that Christ did not sit on the wooden throne of David, let us produce that saying: "The scribes and Pharisees have sat on the chair of Moses." For this signifies not the chair of wood but the authority of his teaching.
And he said to them: Doth a candle come in to be put under a bushel, or under a bed? and not to be set on a candlestick?22 For there is nothing hid, which shall not be made manifest: neither was it made secret, but that it may come abroad.23 If any man have ears to hear, let him hear.24 And he said to them: Take heed what you hear. In what measure you shall mete, it shall be measured to you again, and more shall be given to you.†25 For he that hath, to him shall be given: and he that hath not, that also which he hath shall be taken away from him.
(non occ.) After the question of the disciples concerning the parable, and its explanation, He well subjoins, And he said unto them, Is a candle brought, &c. As if he said, A parable is given, not that it should remain obscure, and hidden as if under a bed or a bushel, but that it should be manifested to those who are worthy. The candle within us is that of our intellectual nature, and it shines either clearly or obscurely according to the proportion of our illumination. For if meditations which feed the light, and the recollection with which such a light is kindled, are neglected, it is presently extinguished.
(non occ.) Again it may be said, that he hath not, who has not truth. But our Lord says that he hath, because he has a lie, for every one whose understanding believes a lie, thinks that he has something.
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.)