3 Kings 8:59
And let these my words, wherewith I have prayed before the Lord, be nigh unto the Lord our God day and night, that he may do judgment for his servant, and for his people Israel day by day:
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- Vulgate (Clementine)
- Et sint sermones mei isti, quibus deprecatus sum coram Domino, appropinquantes Domino Deo nostro die ac nocte, ut faciat judicium servo suo, et populo suo Israël per singulos dies :
- Septuagint (Swete)
- καὶ ἔστωσαν οἱ λόγοι οὗτοι ὡς δεδέημαι ἐνώπιον Κυρίου θεοῦ ἡμῶν ἐγγίζοντες πρὸς Κύριον θεὸν ἡμῶν ἡμέρας καὶ νυκτός, τοῦ ποιεῖν τὸ δικαίωμα τοῦ δούλου σου Ἰσραὴλ ῥῆμα ἡμέρας ἐν ἡμέρᾳ ἐνιαυτοῦ·
- Hebrew (WLC)
- וְיִֽהְי֨וּ דְבָרַ֜י אֵ֗לֶּה אֲשֶׁ֤ר הִתְחַנַּ֨נְתִּי֙ לִפְנֵ֣י יְהוָ֔ה קְרֹבִ֛ים אֶל יְהוָ֥ה אֱלֹהֵ֖ינוּ יוֹמָ֣ם וָלָ֑יְלָה לַעֲשׂ֣וֹת מִשְׁפַּ֣ט עַבְדּ֗וֹ וּמִשְׁפַּ֛ט עַמּ֥וֹ יִשְׂרָאֵ֖ל דְּבַר י֥וֹם בְּיוֹמֽוֹ
Haydock's commentary
Judgment, granting his just request, and defending him against all his enemies. (Calmet)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Athanasius Against the Arians. (Orationes contra Arianos IV.), Texts Explained; Seventhly, John xiv. 10. Introduction. The doctrine of the coinherence. The Father and the Son Each whole and perfect God. They are in Each Other, because their Essence is One and the Same. They are Each Perfect and have One Essence, because the Second Person is the Son of the First. Asterius's evasive explanation of the text under review; refuted. Since the Son has all that the Father has, He is His Image; and the Father is the One God, because the Son is in the Father
2. But now let us see what Asterius the Sophist says, the retained pleader for the heresy. In imitation then of the Jews so far, he writes as follows; ‘It is very plain that He has said, that He is in the Father and the Father again in Him, for this reason, that neither the word on which He was discoursing is, as He says, His own, but the Father’s, nor the works belong to Him, but to the Father who gave Him the power.’ Now this, if uttered at random by a little child, had been excused from his age; but when one who bears the title of Sophist, and professes universal knowledge, is the writer, what a serious condemnation does he deserve! And does he not shew himself a stranger to the Apostle, as being puffed up with persuasive words of wisdom, and thinking thereby to succeed in deceiving, not understanding himself what he says nor whereof he affirms? For what the Son has said as proper and …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).