GOD IS OUR REFUGE This psalm embraces two sections: the first a praise (1 – 5), conforming to what came in psalm 57: 7 – 11; and the second a prayer (6 -13), conforming to what came in psalm 60: 5 – 12. The difference between this psalm and what came in the two psalms 57 and 60, is that in this psalm we find no tune of sorrow or despair, but only hope, trust, thanksgiving, and joy1. In this psalm, some see a praise and a prayer for the sake of the setting and growth of the kingdom of Christ in all nations. Its occasion: This psalm was most probably written for the priests to sing praise in the tabernacle of meeting, during a war; by which they proclaim their trust in God, the Grantor of conquest, and the Defender of His people. 1- God, a Refuge in affliction 1 - 5 2- God, the Hope of His people 6 – 12 The title: A song. A psalm of David “A song of praise”, perpetually refers to the work of the mind; Whereas “A psalm”, refers to that of the body. More clearly, “The praise” applies to the theoretical aspect, while “The psalm”, applies to the practical aspect. According to what came in the title of this psalm, that it is “A song. … A psalm”, the verse to follow, saying: “I will sing and give praise, even with my glory2”, is sound and logic. 1- GOD IS A REFUGE IN AFFLICTION: The psalm starts by a praise to God, when the psalmist finds a refuge and steadfastness in the heart of God. It is the praise of conquest over all the troubles of danger. “O God, my heart is steadfast; I will sing and give praise, even with my glory” (1) 1 Plumer, Ps. 108. 2 Homily 34 on Ps. 107 (108). https://coptic-treasures.com/ 132 According to the Septuagint and the Coptic version, it came as: “My heart is steadfast, my heart is steadfast; I will sing and make melody, with my glory”. “O God, my heart is steadfast; my heart is steadfast”. I am ready, not only by work, but also by heart and mind. My heart is ready as far as desire is concerned; and ready as far as the ministry by work1. “I will sing and make melody with my glory”. I simply say that, when I praise You with a melody, O my Lord, When I sing to You, I give no benefit to You; the benefit is all mine. In another psalm, the psalmist says: “You are in no need for my goodness”. What I do, I do for my own good. Ministering to You is glory for me. When we fast, do we give anything to God? … We fast for the sake of our sins. When we lie down over sackcloth; what has that to do with God? … It is only that, when our souls are saved, it brings pleasure to God. Like when a physician rejoices to see that his patient is healed2. (St. Jerome) The psalmist repeated “My heart is steadfast” twice. For he, who intends to receive a king in his house, does two things: He first, cleans his house of all dirt; and second, he adorns it with precious and luxurious furniture. Similarly, he who intends to receive Christ to dwell in his heart, is committed to cleanse it by confessing his sins; and to adorn it with the good works. “For blessed are the pure in heart, for hey shall see God” (Matthew 5: 8). They will praise Him and sing in their glory; namely, in their mental and practical virtues, that glorify and honor them, both in their presentt life, and in that to come. Besides, their glory will be Christ who, having taken what belongs to us, we, His image, and partakers of His glory. (Father Onesimus of Jerusalem) “Awake lute and harp! I will awake the dawn” (2) According to the Septuagint and the Coptic version, it came as: “Awake, O my glory. Awake, flute and guitar I will awake at dawn”. The psalmist, intending to praise God at dawn before sunrise, confirms that, as the night did not keep him from meditating in the dealings of God with His people, as well as with him personally; he will offer the firstfruit of his day to praise God, and to give Him thanks. 1 Homily 34 on Ps. 107 (108). 2 Homily 34 on Ps. 107 (108). https://coptic-treasures.com/ 133 According to St. Jerome, the talk here is also directed from the incarnate Son to God the Father. The Word of God proclaims that He bears the guitar of His incarnation, on which to play the tune of the divine love toward the whole humanity. His soul descended into Hades, playing the melody of conquest, to set free the souls of those who departed on hope; to liberate them from bondage, and to bring them forth to paradise. As the harp has many strings, and if one of them is broken, the whole instrument would be useless; it is likewise in our works, If we disobey one commandment, our whole harp would be useless1. If you are a harp, if you are a guitar, why are you silent, and do not praise God? …”Wake up at dawn” … There is no blessing, nor praise to God in the darkness, but in the light. I would say that even if we wake up during the night, let us bless God in the light; For the Christian has no night, but, for him, the Sun of Righteousness perpetually shines2. According to another interpretation, the Lord Himself says: “O God, My heart is steadfast; My heart is steadfast”. … It is steadfast here, and steadfast in the world to come. I am the Savior here, and the Savior in heaven. I grant the eternal life both to angels and to men… “Awake, lute and harp”, … Here, the Lord instigates His body: the lute and the harp to praise the Father3. (St. Jerome) By saying: “Wake up, my glory”, the psalmist instigates the spirit of prophecy in him, to glorify God by the spiritual glory. And by saying: “the lute and the harp”, he instigates the powers of his soul and body; So that the two would join together to praise God, and to receive the Holy Spirit. … He also instigates the two Testaments: the Old and the New, so that, in one accord, they would proclaim the works of the incarnation of our Lord. For the Old Testament tells beforehand about what is to happen; whereas the New Testament tells about the consummation of the prophecies. … Saying: “at dawn”, he refers to the time when the Sun of Righteousness – our Lord Jesus Christ – shined; namely, the time of His incarnation; For David, since that 1 Homily 34 on Ps. 107 (108). 2 Homily 34 on Ps. 107 (108). 3 Homily 34 on Ps. 107 (108). https://coptic-treasures.com/ 134 time on, kept on praising and singing to God, together with us, we, who are enlightened, and walk, as though in a good day. According to Isitheos: Having instigated the Lord Christ, by saying: “Wake up, my glory”, It is as though the Lord responds by saying: [Yes, I shall wake up; I shall be risen from the dead; as though from a deep sleep. “I will praise You, O Lord, among the peoples, and I will sing praises to You among the nations” (3) According to the Septuagint, and the Coptic versions, it came as: “I confess to You, O Lord, among the peoples; And I will sing to You among the nations”. For, as we, the believers in Christ, sing what the psalmist does, he would be praising and singing to God together with us, among the peoples, concerning the salvation, presented by the Lord Christ. (Father Onesimus of Jerusalem) “For Your mercy is great above the heavens, and Your truth reaches to the clouds” (4) There is no creature who does not lean upon, and in need of, the compassion of God. Gabriel, Michael; the cherubim, and the Seraphim; the hosts, and the principalities; although all of them are indeed holy, Yet they all stand in need of the mercies of their Creator. By this, I do not belittle the angels, but proclaim their Creator We can also interpret this verse in another way, by saying: Your compassion, O Lord, lifts us up from earth to heaven. “And Your Truth to the clouds” … How can God’s truth reach to heaven? … The Son of God says: “I am the way, the truth, and the life” (John 14: 6). “He appeared on earth and lived with humankind” (Baruch 3: 37). … How then could the truth of God reaches to the clouds? It is perfectly obvious that the psalmist refers here to the apostles and the prophets1. (St. Jerome) Saying: “For Your mercy is great above the heavens, and Your truth reaches to the clouds”, means that Your mercy is broader and wider than the heaven, covers all our sins from above. And that mercy begins on earth, and reaches up to heaven. I mean to say that You have mercy on those on earth; As it is written that earth is filled with Your mercy; And those who have it will end up reaching heaven. 1 Homily 34 on Ps. 107 (108). https://coptic-treasures.com/ 135 As to saying: “reaches to the clouds”, about the apostles and the prophets, it is because they are high and honored; and that God rains His teachings, to water men with His apostles and prophets. And saying: “For Your mercy is great above the heavens”, the psalmist means to say that God’s Godhead is glorified by the angels above the heavens; and that His greatness and majesty were proclaimed to all when He ascended to heaven; … For, when He was on earth, He was clothed with Manhood; namely, before He ascended to heaven, men could not recognize His Godhead; But now, they know for sure that He is the Great God, glorified in heaven. (Father Onesimus of Jerusalem) “Be exalted, O God, above the heavens, and Your glory above all the earth” (5) By the spirit of prophecy, the psalmist, seeing the Lord Christ ascending to heaven, his soul exulted, joining the disciples who returned from the Mount of Olives to Jerusalem with great joy. He perceived that, having a deposit in heaven, he joins men of the new covenant in praising Christ. By the ascension of the Lord Christ, Head of the (catholic) church, the whole body, namely, the men of God in the old and the new covenants, all came to have the right to set forth up to heaven. The psalmist perceived that he is in an amazing glory; raised from the ashes and the trash, to sit together with the elites of His people; namely, with the heavenly hosts. This saying includes a prophecy about the ascension of our Lord Jesus Christ to heaven. By His ascension, and sending His Holy Spirit, He saved His beloved; namely, those, for whose sake, He has come down, incarnated, and whom He saved from the devil. (Father Onesimus of Jerusalem) 2- GOD, THE HOPE OF HIS PEOPLE: Despite the dangers through which the people pass, their hope in God pours on them the spirit of joy, not only at the time of conquest, but at the onset of the calamity. God, as the Leader of His people, brings them forth to a sure conquest, to find comfort, and to hide amid the dangers in the heart of God, wide with love. “That Your beloved may be delivered. Save with Your right hand, and hear me” (6) https://coptic-treasures.com/ 136 Hence, the church, on the tongue of the chosen ones, say: “His left hand is under my head, and His right hand embraces me” (Song 2: 6). The church supports its head under the left hand of God; namely, it supports it by the exalted joy of love, with the goods of the earthly life; While the right hand that embraces her, means that the eternal joy surrounds her on all sides. About that Solomon also says: “Length of days is in her right hand; In her left hand riches and honor” (Proverb 3: 16). Here, Solomon shows that the riches and honor are as though recorded on the left hand; while the psalmist says: “Save with Your right hand, and hear me” (6), meaning he seeks the eternal salvation. … As it is written: “Your right hand, O Lord, has dashed the enemy in pieces” (Exodus 15: 6), this means that the enemies of God may enjoy the goodness by the left hand of God, but His right hand will dash them to pieces. For we often see the enemies of God exalt in the earthly life; whereas on the coming of the eternal glory, they will be cursed1. (St. Gregory the Great) “God has spoken in His holiness: ‘I will rejoice; I will divide Shechem, and measure out the valley of Succoth” (7) Salvation will not only bring joy to the hearts of believers, but God Himself says: “I will rejoice”. He rejoices in the salvation of humanity; finds glory in the conquest of His believers by Him. According to St. Jerome, the secret behind the praise of the psalmist, and the exultation of his heart, is the rejoice of God in the salvation of His believers. Nothing would bring joy to the Father like the cross of His only-begotten Son, Jesus, the Lord of glory; in whom the divine love was magnificently realized. The works and the activity of the cross will remain the secret of our perpetual praise. We find our pleasure in partaking of the passion of love of the Crucified, and in being raised, by the cross, above any temporal care. According to St. Jerome, the several fruits of the cross, came to be the song to be sung. a- “I will divide ‘Shechem”. According to St. Jerome, ‘Shechem’ means “ (shoulders). If the Lord Christ, by His love, has readily bowed His back to carry the cross on His shoulders for our sake; He granted us, as well, to carry the cross on our shoulders, together with Him, as a sweet and a joyful yoke. 1 Pastoral Care, 3: 26. https://coptic-treasures.com/ 137 b- “And measure out the valley of tents (Succoth)”. Christ grants His saints who enjoyed His cross, the knowledge of His secrets, while still on earth, Yet each according to his own stature or measure. “God has spoken in His holiness”; whether in the temple, or in one of His saints, or in the prophet; He was heard in Moses, He was heard in the apostle; and I say in truth, that He has spoken in His Son. What did God promise? … “I will rejoice! I will divide Shechem”. For this goal, I was crucified, to divide Shechem…. In our language, ‘Shechem’ means (shoulders); and shoulders, on another aspect, are used for carrying loads; it means then, that I let My saints partake of My work. … My goal of being crucified is to put my sweet yoke, and light burden on the people’s shoulders. Do, O Lord, according to Your promise; be glorified and divide Shechem1! “And measure out the valley of Succoth”. Our Lord and Savior has truly entered into that valley of tears of our humility in this world. And yet, the saint in this world still does not know what is befitting of him; “For we know in part, and we prophesy in part” (1 Corinthians 13: 9) 2. (St. Jerome) Spiritually, ‘Shechem’ is interpreted as (the One high above). The ‘One high above’ the worldly things is the Holy Spirit, who has divided his gifts among the believers, after the ascension of our Lord Jesus Christ to heaven, measured, and estimated them for each one according to his worthiness. As to the ‘Valley of Succoth’, it is said about the whole universe, over which, countries are set like tents, which He made into divisions, He allotted to the heads of churches, for each to dispense in his designated division.. (Father Onesimus of Jerusalem) “Gilead is Mine; Manasseh is Mine; Ephraim also is the helmet for My head; Judah is My scepter” (8) According to St. Jerome, the Lord Christ rejoices in the fruits of His cross, through which He came to have great riches, not that He is in need of anything, but for the sake of the salvation of humanity, and its enjoyment of the following: 1 Homily 34 on Ps. 107 (108). 2 Homily 34 on Ps. 107 (108). https://coptic-treasures.com/ 138 a- “Gilead is Mine”. As the word ‘Gilead’ means (migration), the Gentiles have (migrated) to Him, or have returned to Him, after living so long in the humiliation of bondage to the devil. Returning with the spirit of exultant freedom, their Savior, in turn, exulted in them. b- “Manasseh is Mine”. ‘Mannasseh’, means (forgetfulness). After having (forgotten) God’s fatherhood, Now , they return to Him, remembering His love for them. c- “Judah is My scepter”. Humanity, in royal glory, came to belong to the King of kings; when “Judah’, meaning (confession), came to confess the mercies of God, the Forgiver of sins. “Gilead is Mine, Manasseh is Mine”. Our Lord and savior exults for having so much riches. “Gilead”, meaning (migration), or . He rejoices because the Gentiles have (migrated) back to Him. And “Manasseh’, meaning (forgetfulness); we understand that the son who took his inheritance and scattered it, forgetting all about Me, his father, Now he remembers me, he return to his father. “Ephraim is the helmet for My head”. “Ephraim” is interpreted as (fruitfulness). The helmet here is used instead of the crown to be put on the head, for which the Holy Book uses many names. Notice what the psalm means to say: Having become Gilead and Manasseh; … Having (migrated) or departed away from the Lord, and forgotten all about Him, you return to your Father. Now, be “Ephraim” as well; namely be (fruitful), and practice the good works, to become a crown of the Lord1. “Judah is My scepter”. Think about the greatness of glory, awaiting the repentant. For “Judah” means (confession) or repentance2. (St. Jerome) The word “Gilead” is interpreted as (migration) or (departure); “Manasseh”, is interpreted as (forgetfulness)’ “Ephraim”, is interpreted as (fruitfulness); and “Judah”, is interpreted as (confession) … Namely, the Lord Christ after ascending to heaven, says: [He who moves forth from non-faith to faith; forgets his prior evil works, will submit to Me. … He, who fruitfully practice virtues, will reign over his enemies; And he who confesses his sins, will become a king like Me. … As to the children of Moab, banned from entering into the temple, will end up being My own, through being cleansed by the holy baptism. 1 Homily 34 on Ps. 107 (108). 2 Homily 34 on Ps. 107 (108). https://coptic-treasures.com/ 139 (Father Onesimus of Jerusalem) “Moab is My washpot, Over Edom I will cast My shoe, Over Philistia I shout with triumph” (9) According to the Septuagint and the Coptic version, it came as: “Moab is the vessel of My hope”. Moab, together with Ammon, and Edom, were the worst of the enemies of Israel. And, according to the law, “An Moabite or Ammonite shall not enter the congregation of the Lord, even to the tenth generation” (Deuteronomy 23: 3-6). But the psalmist, raising his eyes up to the cross, saw the children of Moab enjoy the water of baptism (the washpot or laver) of the Lord, to become children of God, and the object of his pleasure. ‘Moab’, the fruit of Lot’s sin with his two daughters (Genesis 19), and being the symbol of defilement, representing the devil, has enjoyed reconciliation with God, and has forsaken his sonhood to the devil, to live in the bosom of the Lord. That is the (chosen vessel) for which the Lord (hopes) by the power of his cross. The word ‘Edom’, meaning (blood) or (earth); and referring to the first Adam, fallen because of his rebellion against God, who enjoyed the coming down of the Word of God incarnate, and His living among mankind, to embrace him. As for ‘Philistia’, that was in a continuous conflict with the people of God, opposing the worship of the true God, having believed in the crucified Christ, became a shouting Choir. So the holy church of Christ, has become; established of all the peoples, nations, and tongues. According to Eusabius, the ‘shoe’ here (9), refers to the incarnation. Hence St. John the Baptist said that he is not worthy to loose the sandal’s straps of the Lord (Luke 3: 16); namely, not worthy to explain the secrets of His incarnation…. “Over Edom He casts His shoe”, means that the Lord Christ, by the preaching of His holy gospel, will walk over the Gentile lands, and the foreign tribes, like ‘Edom’, which means (land). “Moab is My washpot or laver” (and the vessel of My hope). … What great secrets we learn from these few words! … “Moab’ is a word derived from “the Father” (in Arabic) … Who is ‘Moab’? the enemy of the Lord, who is banned from entering into the house of the Lord, even to the tenth generation? … Who is ‘Moab’ who was born out of an impure union of ‘Lot’ with one of his daughters? He who is born in the darkness of a cave, and not in sun and the light? … Not https://coptic-treasures.com/ 140 think about his father; just like ‘Absalom’, who persecuted his father David, ‘Moab’ is another name for the devil. But, in what sense does ‘Moab’ called “A ‘washpot or laver’, and “a vessel of hope for the Lord”? … The apostle says: “Whom I delivered to Satan that they may learn not to blaspheme” (1 timothy 1: 20). … It so seems, here, that Satan is a tool used by the Lord for chastisement. Those who do not walk toward God in righteousness, are delivered to Satan, until they return to the Lord. “Over ‘Edom’ I cast My shoe”. As the word ‘Edom’ means (earth) or (blood), God of love and compassion seeks, not only the heavenly, but the earthly creatures as well; … He turns even the Philistines to friends. So He refers to us, the Gentiles, who ultimately believed1. (St. Jerome) To them, ‘Moab’ submits; and becomes like a washpot to cleanse their feet; … Under their feet, even the land of ‘Edom’ will submit; … and all the surrounding foreign nations. (Father Onesimus of Jerusalem) “Who will bring Me into the strong city? Who will lead Me to Edom”? (10) The psalmist longs to see the church of the new covenant, the strong city; and to be led to ‘Edom’, who was sojourning through worshipping the idols, then became a carrier of preaching the divine incarnation, in whom the Lord Himself (the Secret of her strength), finds pleasure, and says: “Who is she who looks forth as the morning, fair as the noon, clear as the sun, awesome as an army with banners?” (Song 6: 10). And according to St, Jerome, the “strong city” is ‘Hades’, ‘Sheol’, or ‘pit’ … Into which men of the old covenant entered, and could not come out … It is said about Jacob: “He refused to be comforted, and said, ‘No, I shall go down to ‘Sheol’ (the pit) to my son, mourning’. Thus his father bewailed him (Joseph)” (Genesis 37: 35). … The ‘pit’ had an entrance, but it had no exit. … Only One entered, and came out of it, a Vector – our Lord Jesus Christ. Like all men of the old covenant, the psalmist David feared death, for it was the ‘Sheol’ waiting for them. But the cross of Jesus, the 1 Homily 34 on Ps. 107 (108). https://coptic-treasures.com/ 141 Lord of Glory, broke down the gates of Sheol, and brought out of it, those who died in the hope of the amazing salvation of God. “Is it not You, O God, who cast us all? And You, O God, who did not go out with our armies?” (11) It is good for man to work and to strive as a strong army; But, without the grace of God, he would be rejected, and would, in vain, enjoy conquest. God is a Refuge for us in our afflictions; He turns our hearts to Jerusalem, like “an army with banners” (Song 6 4); that all the hosts of darkness Could not overcome. Notice that the prophet David does not say: “You go out”, but says: ”You did not go out with our armies”. The prophet teaches us, that when we do our best, God will help us; that “It is not for him who wills, nor of him who runs, but of God who shows mercy” (Romans 9: 16). He means to say, that, on our side, we are committed to will and to seek, so that God would have compassion on us. … Once the wrestler falls asleep, he will not conquer1. (St. Jerome) “Give us help from trouble, For vain is the help of man” (12) We often grumble in the time of trouble… And wonder why does God allow for His saints to have troubles! According to St. Augustine, trouble (affliction) happens through an allowance of God, for the sake of our edification. We taste the mercies of God, and His care for us; and get in touch with His love for us, more; when we cry out to the Lord, and realize that He is our only refuge in the time of trouble. Do you wish that God listens to you with compassion? … When in trouble, call Him. He will certainly responds with compassion. Unless man is going through trouble, he would not call God for help; “For vain is the help of man”; and, “Cursed is the man who trusts in man” (Jeremiah 17: 5) 2. (St. Jerome) “Through God, we will do valiantly; For it is He who shall tread down our enemies” (13) Through the literal law, man did not enjoy salvation, but came to be in trouble. But, once the Word of God came incarnate, He gave us the 1 Homily 34 on Ps. 107 (108). 2 Homily 34 on Ps. 107 (108). https://coptic-treasures.com/ 142 spirit of strength and conquest over the devil and his hosts, our real enemies. “Through God, we will do valiantly”. Let us put our trust in God alone … You have Christ on your side; Are you still afraid? … If he feeds the birds of the sky, Do you doubt His ability to feed you as well? … The devil feeds his followers; Will Christ not feed His ministers? … Let us then drive all worries away from our hearts, and say: “Through God we will do valiantly”. “He will tread down our enemies”. He will crown us; He will fight on our side; And He will overcome in us. The Holy Book does not say: “He will fight, nor kill”, but “He will tread down our enemies1” (St. Jerome) 1 Homily 34 on Ps. 107 (108). https://coptic-treasures.com/ 143 AN INSPIRATION FROM PSALM (108) THROUGH PRAISING YOU, MY WHOLE BEING WILL BE FILLED WITH YOUR GLORY In my trouble I resort to You, For You are my faithful refuge; My heart will be filled with Your peace; and my depths will exult by You; My body will set forth to work and to minister by Your Holy Spirit; I truly perceive why the heavenly creatures live in an unceasing feast; You are in no need of the praise of anyone; But praising You would fill the being of Your creation with unutterable joy. Together with the psalmist I say: “O God, my heart is steadfast, my heart is steadfast”; By Your grace, my heart hates every uncleanness and defilement; And would become a royal palace for You to dwell in; To pour on it an abundance of Your grace, and to let it smell of Your holy fragrance; To fill it with the riches of Your glory, and to adorn it with Your amazing splendor; Allow me to proclaim strongly Your glory; For Your dwelling fills my tongue with praise; And pour your glory on my depths; You are my glory, satisfaction, and unceasing joy. Meditating in Your love, the darkness of the night would turn into an amazing light; While my body sleeps with comfort, Your light fills my depths with splendor; At dawn, before sunrise, I hold my lute and harp; I play on the strings of my soul, exultant in You; Everything in me would find pleasure in Your praise. By Your incarnation, dawn dwelt upon us, O Sun of Righteousness; Our souls, together with our bodies, set forth to praise You in an amazing harmony; By Your incarnation, You came down to us, and turned our life into a unique harp; On which You play with the spirit of divine love; To grant us the resurrected life, perpetually exultant and praising. https://coptic-treasures.com/ 144 The psalmist, amazingly enjoying the spirit of prophecy; Saw You standing, and embracing all peoples together in Your exultant church; And he set forth singing among the peoples coming to You; When he saw Your church become a new heaven; He perceived that Your mercies have lifted the earthly creatures up high; Where men partake of Your praise together with the heavenly hosts; He proclaimed Your glory among men, who became like the heavenlies. Those who were raised up from trash, to sit together with the heavenly hosts in heaven. Your cross is the fountain of praise and joy; God the Father rejoices when He sees humanity restore her beauty; When He hears them praise, saying, together with the apostle Paul: : “I have been crucified with Christ; it is no longer I who live, but Christ lives in me” “; When He sees them enjoy the secrets of heaven, each according to his measure; When He sees them (migrate) to Him, being liberated from the bondage of the devil; When He hears them remember again the goodness of their heavenly Father; After having forgotten His fatherhood, and scattered their inheritance. When He sees them confess His mercy, and find their glory in Him; When He sees them cleansed in the water of baptism, and enjoying the spirit of sonhood. By Your cross, You acquired Your church from all peoples; From the tribes of Israel, like Gilead, Manasseh, Ephraim, and Judah; Those who, having perceived the prophecies, (migrated) to You. Those who have forsaken the letter of the law, and received it by the life-giving Spirit; Those who became kings of authority; Those over whom, the devil, the oppressor of truth, cannot prevail; From the Gentiles: Moab, Edom, Philistia, and others; Have enjoyed the membership in Your holy body; From them, the spirit of animosity was taken away, and was replaced by the flaring holy jealousy; They have forsaken the vain idol-worship, and, by Your cross, have received the divine truth; https://coptic-treasures.com/ 145 Your cross turned ‘Sheol’ into an amazing scenery; Its gates were destroyed and collapsed; From it came out those who were, as though, in an eternal imprisonment; They came out exultant in You, O Conqueror of ‘Sheol’, and Grantor of eternity Your cross has strengthened our arms Have turned our hearts to the awesome Jerusalem, like an army with banners; You became the Leader of the battle against the devil; And granted us the spirit of strength and assurance in Your conquest; We, no more fear the enemy, for the devil falls like lightening from heaven; You gave us the authority to trample over the serpents and scorpions, and all the enemy hosts; Glory be to You, O Crucified, O Grantor of Glory and power.
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