Psalms 65:13
I will go into thy house with burnt offerings: I will pay thee my vows,
Open Psalms 65:13 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Introibo in domum tuam in holocaustis ; reddam tibi vota mea
- Septuagint (Swete)
- εἰσελεύσομαι εἰς τὸν οἶκόν σου ἐν ὁλοκαυτώμασιν, ἀποδώσω σοι τὰς εὐχάς μου,
- Hebrew (WLC) shown from Psalms 66:13
- אָב֣וֹא בֵיתְךָ֣ בְעוֹל֑וֹת אֲשַׁלֵּ֖ם לְךָ֣ נְדָרָֽי
The Fathers on this verse
St Augustine Expositions on the Book of Psalms, Psalm LXVI
16. Observe how not only concerning a cool place, but neither of that very fire to be desired he hath been silent: “I will enter into Thy House in holocausts” ( ver. 13 ). What is a holocaust? A whole sacrifice burned up, but with fire divine. For a sacrifice is called a holocaust, when the whole is burned. One thing are the parts of sacrifices, another thing a holocaust: when the whole is burned and the whole consumed by fire divine, it is called a holocaust: when a part, a sacrifice. Every holocaust indeed is a sacrifice: but not every sacrifice a holocaust. Holocausts therefore he is promising, the Body of Christ is speaking, the Unity of Christ is speaking, “I will enter into Thy House in holocausts.” All that is mine let Thy fire consume, let nothing of mine remain to me, let all be Thine. …
St Augustine Expositions on the Book of Psalms, Psalm XCV
4. “Let us prevent His face by confession” ( ver. 2 ). Confession hath a double meaning in Scripture. There is a confession of him who praiseth, there is that of him who groaneth. The confession of praise pertaineth to the honour of Him who is praised: the confession of groaning to the repentance of him who confesseth. For men confess when they praise God: they confess when they accuse themselves; and the tongue hath no more worthy use. Truly, I believe these to be the very vows, of which he speaketh in another Psalm: “I will pay Thee my vows, which I distinguished with my lips.” Nothing is more elevated than that distinguishing, nothing is so necessary both to understand and to do. How then dost thou distinguish the vows which thou payest unto God? By praising Him, by accusing thyself; because it is His mercy, to forgive us our sins. …
St Basil De Spiritu Sancto, That Scripture uses the words “in” or “by,” ἐν, cf. note on p. 3, in place of “with.” Wherein also it is proved that the word “and” has the same force as “with.”
58. It is, however, asked by our opponents, how it is that Scripture nowhere describes the Spirit as glorified together with the Father and the Son, but carefully avoids the use of the expression “with the Spirit,” while it everywhere prefers to ascribe glory “in Him” as being the fitter phrase. I should, for my own part, deny that the word in [or by] implies lower dignity than the word “with;” I should maintain on the contrary that, rightly understood, it leads us up to the highest possible meaning. This is the case where, as we have observed, it often stands instead of with ; as for instance, “I will go into thy house in burnt offerings,” instead of with burnt offerings and “he brought them forth also by silver and gold,” that is to say with silver and gold and “thou goest not forth in our armies” instead of with our armies, and innumerable similar passages. …
St Ambrose On the Holy Spirit, Chapter VIII. St. Ambrose examines and refutes the heretical argument that because God is said to be glorified in the Spirit, and not with the Spirit, the Holy Spirit is therefore inferior to the Father. He shows that the particle in can be also used of the Son and even of the Father, and that on the other hand with may be said of creatures without any infringement on the prerogatives of the Godhead; and that in reality these prepositions simply imply the connection of the Three Divine Persons
84. No division, then, is implied in those particles, for each is a particle of conjunction. And lastly, we often find in holy Scripture the one inserted and the other understood, as it is written: “I will enter into Thy house in whole burnt-offerings,” that is, “with whole burnt-offerings;” and in another place: “He brought them forth in silver and gold,” that is, “with silver and gold.” And elsewhere the Psalmist says: “Wilt Thou not go forth with us in our hosts?” for that which is really meant, “with our hosts.” So, then, in the use of the expression no lessening of honour can be implied, and nothing ought to be deduced derogatory to the honour of the Godhead, it is necessary that with the heart man should believe unto righteousness, and that out of the faith of the heart confession should be made in the mouth unto salvation. …