Psalms 38:11
Remove thy scourges from me. The strength of thy hand hath made me faint in rebukes:
Open Psalms 38:11 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- amove a me plagas tuas.
- Septuagint (Swete)
- ἀπόστησον ἀπ᾽ ἐμοῦ τὰς μάστιγάς σου· ἀπὸ τῆς ἰσχύος τῆς χειρός σου ἐγὼ ἐξέλιπον.
- Hebrew (WLC) shown from Psalms 39:11
- הָסֵ֣ר מֵעָלַ֣י נִגְעֶ֑ךָ מִתִּגְרַ֥ת יָ֝דְךָ֗ אֲנִ֣י כָלִֽיתִי
Haydock's commentary
In (thy) rebukes, belongs to the next verse in Hebrew and Septuagint, referring to man in general, unless the prophet mean himself. (Berthier)
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 Augustine Expositions on the Book of Psalms, Psalm XXXIX
16. “I became dumb; and I opened not my mouth” ( ver. 9 ). But it was to guard against “the foolish man,” that “I became dumb, and opened not my mouth.” For to whom should I tell what is going on within me? “For I will hear what the Lord God will speak in me; for He will speak peace unto His people.” But “There is no peace,” saith the Lord, “to the wicked.” “I was dumb, and opened not my mouth; because it is Thou that madest me.” Was this the reason that thou openedst not thy mouth, “because God made thee”? That is strange; for did not God make thy mouth, that thou shouldest speak? “He that planted the ear, doth He not hear? He that formed the eye, doth He not see?” God hath given thee a mouth to speak with; and dost thou say, “I was dumb, and opened not my mouth, because Thou madest me”? Or does the clause, “Because Thou madest me,” belong to the verse that follows? “Remove Thy stroke a …
St Gregory Nazianzen On Pentecost
IX. The Holy Ghost, then, always existed, and exists, and always will exist. He neither had a beginning, nor will He have an end; but He was everlastingly ranged with and numbered with the Father and the Son. For it was not ever fitting that either the Son should be wanting to the Father, or the Spirit to the Son. For then Deity would be shorn of Its Glory in its greatest respect, for It would seem to have arrived at the consummation of perfection as if by an afterthought. …