Death's cords and the shaking of the earth

For the sake of his name. Even if I walk through the darkest valley, I will not fear harm, for you are beside me. From this point, the speaker directs his words toward God. The one who remains in the place of deadly shadow has established himself there, confirmed in evil, and longs for the light that flows from mercy; but the one who moves forward passes through, and the Lord walks with him. It has been said concerning those who sit in the land and shadow of death: light has dawned upon them. Your rod and your staff have brought me comfort. Both instruments are meant for correction, as declared: If your children abandon my law and refuse to follow my decrees, if they fail to keep my commands, I will punish their wrongdoing with the rod and their sins with the whip. Yet I will not completely withdraw my mercy from them. For divine mercy has not been removed from the one who suffers correction due to sin. The one who does not sin will not be struck, nor does he accept such treatment; rather, he disciplines the son he accepts. Regarding those he does not strike, it is said: My feet have been shaken a little by me; a short time ago, my steps were poured out. There is no end to their death, and there is firmness in their whip. Therefore, pride has seized them; they have wrapped themselves in injustice and impiety of their own making. If a sheep sins, it is struck with the rod; if a person sins, with the staff, as Solomon said: He who withholds the staff hates his own son. These words encourage the one being struck, for it is certain that he disciplines every son he accepts.

And he prepared it beside the rivers. And furthermore, before the plague

Christ known only in Judea was God. But after her, the earth of the Lord. But neither was the fullness before this in all the earth. But it was filled with the greatest wickedness. After her, many of the believing Gentiles would say: From his fullness we all have received. Therefore they would also call it fullness. But not the empty ones of the evangelical polity. And also in the wilderness the sinful one dwells. But the inhabited world, the one dwelling the Church filled with the Holy Trinity. And it is of the Lord. But not the one born of the devil, and having become a part of him. Verse 3. Who shall ascend into the mountain of the Lord? Or who shall stand in his holy place? Or also the mountain of the Lord is the final good and the Word of God. For rare is the one who, toward the summit of him, by progress is able to ascend. For the one who has been perfected, no longer able to go further, stands firm, and names a holy place of God. For following the Lord, going up. The things behind forgetting, but the things before stretching out, having the end to stand with God in a holy place of his. Upon which it is necessary to ascend and stand the one evangelizing to Zion, to whom having arrived, Moses says, God says: But you, stand by me with him. But also he set my feet upon a rock, as they say of another sanctification, the prophets say. Since the rock was Christ. But who is the one obtaining these promises, it has been said completely fulfilled in the fourteen psalm. 17.116 Verse. This generation seeking the Lord, seeking the face of Jacob, God. And yet he said: No one shall see my face and live. For truly no one shall see.

Being human, he did not discard every aspect of humanity, and he underwent a transformation into an angelic and divine state, which is not present in this realm. Regarding the lesser angels within the Church, the Savior affirms that they continually behold the face of the Father, who dwells in heaven.

Verse 7: O princes, lift up your gates; you leaders, raise them up, O eternal doors, so that the King of glory may enter. Verse 8: Who is this King of glory? He is the Lord of hosts, who alone is the King of glory. As a commander of heavenly armies, the divine powers have named him Lord, a title corresponding to the Hebrew term Sabaoth. This interpretation is held by the Septuagint and the title Pantocrator in Scripture. Therefore, what has been stated now reveals the Savior as Pantocrator. Thus declares the Lord Pantocrator: I have been sent forth from behind glory to come to you. For the Father, who is Pantocrator, has sent the Son, who is also Pantocrator. Moreover, John in the Revelation declares, as the faithful and true witness—the one who was, is, and is to come—openly and confessedly speaking about the Savior. However, some do not look toward higher gates, but instead repeat the same things already said twice.

Psalm 77, Verse 1: To you, Lord,