Isaias 61:8
For I am the Lord that love judgment, and hate robbery in a holocaust: and I will make their work in truth, and I will make a perpetual covenant with them.
Open Isaias 61:8 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Quia ego Dominus diligens judicium, et odio habens rapinam in holocausto ; et dabo opus eorum in veritate, et fœdus perpetuum feriam eis.
- Septuagint (Swete)
- ἐγὼ γάρ εἰμι Κύριος ὁ ἀγαπῶν δικαιοσύνην καὶ μισῶν ἁρπάγματα ἐξ ἀδικίας· καὶ δώσω τὸν μόχθον αὐτῶν δικαίοις, καὶ διαθήκην αἰώνιον διαθήσομαι αὐτοῖς.
- Hebrew (WLC)
- כִּ֣י אֲנִ֤י יְהוָה֙ אֹהֵ֣ב מִשְׁפָּ֔ט שֹׂנֵ֥א גָזֵ֖ל בְּעוֹלָ֑ה וְנָתַתִּ֤י פְעֻלָּתָם֙ בֶּאֱמֶ֔ת וּבְרִ֥ית עוֹלָ֖ם אֶכְר֥וֹת לָהֶֽם
Haydock's commentary
Holocaust. The pagans saw such things were improper victims. (Eusebius, præp. iv. 14.)
Septuagint, "hate unjust plunder." (Haydock)
Therefore will I subject the strangers to you, ver. 5.
Truth. I will grant a sure reward.
Covenant. These of Nehemias and the Machabees were soon forgotten: but Christ's covenant shall abide for ever.
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; Secondly, Psalm xlv. 7, 8. Whether the words 'therefore,' 'anointed,' &c., imply that the Word has been rewarded. Argued against first from the word 'fellows' or 'partakers.' He is anointed with the Spirit in His manhood to sanctify human nature. Therefore the Spirit descended on Him in Jordan, when in the flesh. And He is said to sanctify Himself for us, and give us the glory He has received. The word 'wherefore' implies His divinity. 'Thou hast loved righteousness,' &c., do not imply trial or choice
52. Vainly then, here again, O Arians, have ye made this conjecture, and vainly alleged the words of Scripture; for God’s Word is unalterable, and is ever in one state, not as it may happen, but as the Father is; since how is He like the Father, unless He be thus? or how is all that is the Father’s the Son’s also, if He has not the unalterableness and unchangeableness of the Father? Not as being subject to laws, and biassed to one side, does He love the one and hate the other, lest, if from fear of falling away He chooses the one, we admit that He is alterable otherwise also; but, as being God and the Father’s Word, He is a just judge and lover of virtue, or rather its dispenser. Therefore being just and holy by nature, on this account He is said to love righteousness and to hate iniquity; as much as to say, that He loves and chooses the virtuous, and rejects and hates the unrighteous. …
St John Cassian The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV, Chapter XXII. The answer on the way to keep control over abstinence
Theonas : If we weigh everything that we do, by a reasonable judgment of the mind, and on the purity of our heart always consult not the opinions of other people but our own conscience, that interval for refreshment is sure not to interfere with our proper strictness, if only, as was said, our pure mind impartially considers the right limits of indulgence and abstinence, and fairly checks excess in either, and with real discrimination discerns whether the weight of the delicacies is a burden upon our spirits, or whether too much austerity in abstaining weighs down the other side, i.e., that of the body, and either depresses or raises that side which it sees to be raised or weighed down. …
St Gregory the Great The Book of Pastoral Rule, How those are to be admonished who desire not the things of others, but keep their own; and those who give of their own, yet seize on those of others
But, on the other hand, those who both give what they have and desist not from seizing on what belongs to others are to be admonished not to desire to appear exceeding munificent, and so be made worse from the outward show of good. For these, giving what is their own without discretion, not only, as we have said above, fall into the murmuring of impatience, but, when want urges them, are swept along even to avarice. What, then, is more wretched than the mind of those in whom avarice is born of bountifulness, and a crop of sins is sown as it were from virtue? First, then, they are to be admonished to learn how to keep what is theirs reasonably, and then in the end not to go about getting what is another’s. For, if the root of the fault is not burnt out in the profusion itself, the thorn of avarice, exuberant through the branches, is never dried up. …