The Lord is my shepherd; I shall not want.
He maketh me to lie down in green pastures:
he leadeth me beside the still waters.
He restoreth my soul:
he leadeth me beside the still waters.
he leadeth me in the paths of righteousness for his name’s sake.
Yea, though I walk through the valley of the shadow of death,
I will fear no evil: for thou art with me;
thy rod and thy staff they comfort me.מִזְמ֥וֹר לְדָוִ֑ד יְהֹוָ֥ה רֹ֝עִ֗י לֹ֣א אֶחְסָֽר׃]
בִּנְא֣וֹת דֶּ֭שֶׁא יַרְבִּיצֵ֑נִי עַל־מֵ֖י מְנֻח֣וֹת יְנַהֲלֵֽנִי׃
נַפְשִׁ֥י יְשׁוֹבֵ֑ב יַֽנְחֵ֥נִי בְמַעְגְּלֵי־צֶ֝֗דֶק לְמַ֣עַן שְׁמֽוֹ׃
[גַּ֤ם כִּֽי־אֵלֵ֨ךְ בְּגֵ֪יא צַלְמָ֡וֶת לֹא־אִ֘ירָ֤א רָ֗ע כִּי־אַתָּ֥ה עִמָּדִ֑י שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ הֵ֣מָּה יְנַֽחֲמֻֽנִי׃The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 19. Psalms 23: 1ff (Ps 23:1-4) [tr. KJV (1611)]
(Source)
One of the most famous Psalms of the Bible, and subject to translation by any number of poets and song writers (e.g., Addison (1712)).
(Source (Hebrew)). Alternate translations:Yahweh is my shepherd, I lack nothing.
In meadows of green grass he lets me lie.
To the waters of repose he leads me;
there he revives my soul.
He guides me by paths of virtue for the sake of his name.
Though I pass through a gloomy Valley,
beside me your rod and your staff are there, to hearten me.
[JB (1966)]Yahweh is my shepherd, I lack nothing.
In grassy meadows he lets me lie. By tranquil streams he leads me
to restore my spirit.
He guides me in paths of saving justice as befits his name.
Even were I to walk in a ravine as dark as death I should fear no danger,
for you are at my side.
Your staff and your crook are there to soothe me.
[NJB (1985)]The Lord is my shepherd;
I have everything I need.
He lets me rest in fields of green grass
and leads me to quiet pools of fresh water.
He gives me new strength.
He guides me in the right paths,
as he has promised.
Even if I go through the deepest darkness,
I will not be afraid, Lord,
for you are with me.
Your shepherd's rod and staff protect me.
[GNT (1992 ed.)]The Lord is my shepherd.
I lack nothing.
He lets me rest in grassy meadows;
he leads me to restful waters;
he keeps me alive.
He guides me in proper paths
for the sake of his good name.
Even when I walk through the darkest valley,
I fear no danger because you are with me.
Your rod and your staff --
they protect me.
[CEB (2011)]The Lord is my shepherd; I shall not want.
He makes me lie down in green pastures;
he leads me beside still waters;
he restores my soul.
He leads me in right paths
for his name’s sake.
Even though I walk through the darkest valley,
I fear no evil,
for you are with me;
your rod and your staff,
they comfort me.
[NRSV (2021 ed.)]God is my shepherd;
I lack nothing.
[God] makes me lie down in green pastures,
and leads me to water in places of repose --
renewing my life,
guiding me in the right paths
as befits the divine name.
Though I walk through a valley of deepest darkness,
I fear no harm, for You are with me;
Your rod and Your staff -- they comfort me.
[RJPS (2023 ed.)]
Quotations about:
divine favor
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Only the other day a gentleman was telling me of a case of special Providence. He knew it. He had been the subject of it. A few years ago he was about to go on a ship, when he was detained. He did not go, and the ship was lost with all on board.
“Yes,” I said, ” Do you think the people who were drowned believed in special Providence?” Think of the infinite egotism of such a doctrine. Here is a man that fails to go upon a ship with 500 passengers, and they go down to the bottom of the sea — fathers, mothers, children, and loving husbands and wives waiting upon the shores of expectation. Here is one poor little wretch that did not happen to go! And he thinks that God, the Infinite Being, interfered in his poor little withered behalf and let the rest all go. That is special Providence!Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Lecture (1884-01-20), “Orthodoxy,” Tabor Opera House, Denver, Colorado
(Source)
Published as its own book in 1884.
A devout clergyman sought every opportunity to impress upon the mind of his son the fact, that God takes care of all his creatures; that the falling sparrow attracts his attention, and that his loving kindness is over all his works.
Happening, one day, to see a crane wading in quest of food, the good man pointed out to his son the perfect adaptation of the crane to get his living in that manner. “See,” said he, “how his legs are formed for wading! What a long slender bill he has! Observe how nicely he folds his feet when putting them in or drawing them out of the water! He does not cause the slightest ripple. He is thus enabled to approach the fish without giving them any notice of his arrival.”
“My son,” said he, “it is impossible to look at that bird without recognizing the design, as well as the goodness of God, in thus providing the means of subsistence.”
“Yes,” replied the boy, “I think I see the goodness of God, at least so far as the crane is concerned; but after all, father, don’t you think the arrangement a little tough on the fish?”
What would we think of a father, who should give a farm to his children, and before giving them possession should plant upon it thousands of deadly shrubs and vines; should stock it with ferocious beasts, and poisonous reptiles; should take pains to put a few swamps in the neighborhood to breed malaria; should so arrange matters, that the ground would occasionally open and swallow a few of his darlings, and besides all this, should establish a few volcanoes in the immediate vicinity, that might at any moment overwhelm his children with rivers of fire? Suppose that this father neglected to tell his children which of the plants were deadly; that the reptiles were poisonous; failed to say anything about the earthquakes, and kept the volcano business a profound secret; would we pronounce him angel or fiend?
And yet this is exactly what the orthodox God has done.
I was wondering recently how the error arose which leads us to have recourse to God in all our doings and designs, calling upon him in every kind of need and in any place whatsoever where our weakness needs support, without once considering whether the occasion is just or unjust. No matter how we are or what we are doing — however sinful it may be — we invoke God’s name and power.
[J’avoy presentement en la pensée, d’où nous venoit cett’ erreur, de recourir à Dieu en tous nos desseins & entreprises, & l’appeller à toute sorte de besoing, & en quelque lieu que nostre foiblesse veut de l’aide, sans considerer si l’occasion est juste ou injuste ; & d’escrier son nom, & sa puissance, en quelque estat, & action que nous soyons, pour vitieuse qu’elle soit.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 56 (1.56), “Of Prayers [Des prieres]” (1572-1580) [tr. Screech (1987)]
(Source)
The first part of this (up to "in all our doings and designs") was in the 1st (1580) edition; the rest of this extract was added for the 2nd (1588) edition.
(Source (French)). Alternate translations:I was even now considering, whence this generall errour commeth, that in all our desseignes and enterprises, of what nature soever, we immediately have recourse unto God, and in every necessitie, we call upon his holy name: And at what time soever wee stand in neede of any help, and that our weaknesse wanteth assistance, we onely invoke him, without considering whether the occasion be just or unjust; and what estate or action we be in, or go about, be it never so vicious or unlawfull, we call upon his name and power.
[tr. Florio (1603)]It just now comes into my mind, from whence we should derive the error of having recourse to God in all our designs and enterprises, of applying to him in all our wants, and in all places where our weakness stands in need of support, without considering whether the occasion be just or otherwise, and of invoking his name and power, in what estate soever we are, or what action we are engaged in, how vicious soever.
[tr. Cotton (1686)]It just now came into my mind, whence it is we should derive that error of having recourse to God in all our designs and enterprises, to call Him to our assistance in all sorts of affairs, and in all places where our weakness stands in need of support, without considering whether the occasion be just or otherwise; and to invoke His name and power, in what state soever we are, or action we are engaged in, howsoever vicious.
[tr. Cotton/Hazlitt (1877)]I was reflecting just now on whence comes this error of ours of having recourse to God in all our schemes and undertakings, and of calling upon him in every sort of necessity and in whatsoever place our weakness desires aid, without considering whether the occasion be responsible or unreasonable; and of invoking his name and his power, whatever condition and action we may be in, vicious though it may be.
[tr. Ives (1925)]I was just now thinking about where that error of ours comes from, of having recourse to God in all our designs and enterprises, and calling on him in every kind of need and in whatever spot our weakness wants help, without considering whether the occasion is just or unjust, and invoking his name and his power, in whatever condition or action we are involved, however vicious it may be.
[tr. Frame (1943)]
The Lord my pasture shall prepare
And feed me with a shepherd’s care;
His presence shall my wants supply,
And guard me with a watchful eye;
My noon-day walks he shall attend,
And all my midnight hours defend.When in the sultry glebe I faint,
Or on the thirsty mountain pant:
To fertile waters and dewey meads
My weary, wand’ring steps he reads:
Where peaceful rivers, soft and slow,
Amid the verdant landscape flow.Though in the paths of death I tread,
With gloomy horrors overspread,
My steadfast heart shall know no ill,
For thou, O Lord, art with me still:
Thy friendly crook shall give me aid,
And guide me through the dreadful shade.Though in a bare and rugged way,
Through devious, lonely wilds I stray,
Thy bounty shall my pains beguile;
The barren wilderness shall smiole
With sudden greens and herbage crown’d,
And streams shall murmur all around.
But I do not approve of what I see in use, that is, to seek to affirm and support our religion by the prosperity of our enterprises. Our belief has other foundation enough, without going about to authorize it by events: for the people being accustomed to such plausible arguments as these and so proper to their taste, it is to be feared, lest when they fail of success they should also stagger in their faith.
[Mais je trouve mauvais ce que je voy en usage, de chercher à fermir & appuyer nostre religion par la prosperité de nos entreprises. Nostre creance a assez d’autres fondemens, sans l’authoriser par les evenemens. Car le peuple accoustumé à ces argumens plausibles, & proprement de son goust, il est danger, quand les evenemens viennent à leur tour contraires & des-avantageux, qu’il en esbranle sa foy.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 31 (1.31), “That a Man Is Soberly to Judge of the Divine Ordinance [Qu’il faut sobrement se mesler de juger des ordonnances divines] (1572) [tr. Cotton/Hazlitt (1877)]
(Source)
This chapter name has multiple disparate translations, e.g.:Some editions and translations use the older 1588 chapter order, and refer to this as chapter 32, as noted below.
- "Hazarding an Opinion on God’s Plans Demands Caution"
- "That a Man must not be too hasty in judging of Divine Ordinances"
- "We should meddle soberly with judging divine ordinances"
- "Judgements on God’s ordinances must be embarked upon with prudence"
- "That It Is With Sobriety That We Should Undertake to Judge of the Divine Decrees"
(Source (French)). Alternate translations:But I utterly disalow a common custome amongst us, which is to ground and establish our religion upon the prosperitie of our enterprises. Our beleefe hath other sufficient foundations, and need not be authorized by events. For the people accustomed to these plausible arguments, and agreeing with his taste, when events sort contrarie and dis-advantageous to their expectation, they are in hazard to waver in their faith.
[tr. Florio (1603)]But I do not approve of what I see in use, that is, to seek to establish and support our religion by the prosperity of our enterprises. Our belief has other foundations enough, without authorising it by events; for people accustomed to such plausible arguments as these, and so peculiar to their own taste, it is to be feared, lest when they fail of success, they should also stagger in their faith.
[tr. Cotton (1686)]But I think ill of what I see to the customary -- the seeking to strengthen and support our religion by the prosperity of our undertakings. Our belief has enough other foundations, without giving authority to it by events; for if the people become accusomed to these arguments, which are plausible and suited to their taste, there is a danger that when, in turn, adverse and disadvantageous events happen, their faith will be shaken by them.
[tr. Ives (1925), 1.32]But I think that the practice I see is bad, of trying to strengthen and support our religion by the good fortune and prosperity of our enterprises. Our belief has enough other foundations; it does not need events to authorize it. For when the people are accustomed to these arguments, which are plausible and suited to their taste, there is a danger that when in turn contrary and disadvantageous events come, this will shake their faith.
[tr. Frame (1943), 1.32]What I consider wrong is our usual practice of trying to support and confirm our religion by the success or happy outcome of our undertakings. Our belief has enough other foundations without seeking sanction from events: people who have grown accustomed to such plausible arguments well-suited to their taste are in danger of having their faith shaken when the turn comes for events to prove hostile and unfavourable.
[tr. Screech (1987), 1.32]
Strength without wisdom falls by its own weight;
The strength that wisdom tempers, the gods increase;
The gods abhor that strength whose heart knows nothing
But what impiety is, and it is punished.[Vis consili expers mole ruit sua,
Vim temperatam di quoque provehunt
In maius; idem odere viris
Omne nefas animo moventis.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 3, # 4, l. 65ff (3.4.65-68) (23 BC) [tr. Ferry (1997)]
(Source)
"To Calliope." (Source (Latin)). Alternate translations:Uncounsil'd force with his own weight
Is crusht; a force that's temperate
Heaven it self helps: and hates no less
Strength that provokes to wickedness.
[tr. Fanshawe; ed. Brome (1666)]Rash force by its own weight must fall,
But Pious strength will still prevail;
For such the Gods assist, and bless,
But hate a mighty Wickedness.
[tr. Creech (1684)]Strength, mindless, falls by its own weight;
Strength, mix'd with mind, is made more strong
By the just gods, who surely hate
The strength whose thoughts are set on wrong.
[tr. Conington (1872)]Force, void of conduct, falls by its own weight; moreover, the gods promote discreet force to further advantage; but the same beings detest forces, that meditate every kind of impiety.
[tr. Smart/Buckley (1853)]Unreasoning strength by its own weight must fall.
To strength with wisdom blent
Force by the gods is lent.
Who hold in scorn that strength, which is on all
That's impious intent.
[tr. Martin (1864)]By its own weight sinks force, when void of counsel.
'Tis the force tempered which the gods make greater;
But they abhor the force
Which gives blind movement to all springs of crime.
[tr. Bulwer-Lytton (1870)]Strength without wisdom falls headlong by its own weight. The Gods increase success to wisely-regulated strength, but abhor the might which contemplates all manner of iniquity.
[tr. Elgood (1893)]Brute might may rush in headlong course,
But tempered strength the gods make strong
And stronger, while they hate the force
That madly stirs to deeds of wrong.
[tr. Gladstone (1894)]Strength void of counsel! By its own weight it falls,
Strength well-directed, even the Gods increase
To greater force, and hate mere brute-power
Planning in mind ev'ry form of evil.
[tr. Phelps (1897)]Force void of counsel falls by its own weight:
But force restrained the very gods bear on
To greater: so they hate the power
That stirreth every disobedience in the mind.
[tr. Garnsey (1907)]For ill-trained strength by its own weight's o'erborne;
But Heaven, to powers well-ordered, favour lends,
Hating brute-force, which to ill ends
Doth all its travail turn.
[tr. Marshall (1908)]Brute force bereft of wisdom falls to ruin by its own weight. Power with counsel tempered, even the gods make greater. But might that in its soul is bent on all impiety, they hate.
[tr. Bennett (Loeb) (1912)]Force lacking counsel falls by its own weight;
Force temperate the Gods make yet more great --
The Gods who hate the strength that would defy
Their righteous will, and plot iniquity.
[tr. Mills (1924)]Primitive force topples to its own ruin,
But when the mind guides power it prospers; heaven
Helps it: the gods abhor
Brute strength devoted to malignant ends.
[tr. Michie (1963)]Force without wisdom falls of its own
Weight. Even the gods require sense of themselves,
And work better for its guidance. They hate
Evil no matter how strong.
[tr. Raffel (1983)]Force alone, devoid of judgment,
sinks beneath its own weight.
But tempered well by the wisdom of the gods,
it rises higher; for the gods detest
all violence which turns to crime.
[tr. Alexander (1999)]Power without wisdom falls by its own weight:
The gods themselves advance temperate power:
and likewise hate force that, with its whole
consciousness, is intent on wickedness.
[tr. Kline (2015)]Force without wisdom rushes from its own weight:
the gods, too, promote tempered force to something
greater; they also hate force
which stirs wickedness in every soul.
[tr. Wikisource (2021)]Force without wisdom falls of its own weight.
[E.g. (1936)]
Whether elected or appointed
He considers himself the Lord’s anointed,
And indeed the ointment lingers on him
So thick you can’t get your fingers on him.Ogden Nash (1902-1971) American poet
“The Politician,” st. 2, I’m a Stranger Here Myself (1938)
(Source)
The root of human virtue seldom bears
Like branches; and the Giver wills it so,
That men may know it is His gift, not theirs.
[Rade volte risurge per li rami
l’umana probitate; e questo vole
quei che la dà, perché da lui si chiami.]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 7, l. 121ff (7.121-123) (1314) [tr. Sayers (1955)]
(Source)
Dante noting that the sons of great kings rarely measure up to their fathers, a reminder from God that those who would be great must seek His blessing, not rely on their heritage.
(Source (Italian)). Alternate translations:Rarely into the branches of the tree
Doth human worth mount up; and so ordains
He who bestows it, that as his free gift
It may be call’d.
[tr. Cary (1814)]Rarely shoots merit up into the boughs,
Or human worth; and such the will of Him,
That from the Donor they should seem to come.
[tr. Bannerman (1850)]Not oftentimes upriseth through the branches
The probity of man; and this He wills
Who gives it, so that we may ask of Him.
[tr. Longfellow (1867)]Seldom rises human goodness through the branches; and this wills He who gives it in order that from Him it may be claimed.
[tr. Butler (1885)]But rarely in the branch again is grown
Our human excellence, so willeth He
Who gives it, that the boon be called His own.
[tr. Minchin (1885)]Rarely doth human goodness rise through the branches, and this He wills who gives it, in order that it may be asked from Him.
[tr. Norton (1892)]Rarely doth human probity rise through the sons branches:
and this he wills who giveth it,
so that it may be prayed for from him.
[tr. Okey (1901)]Rarely does human worth rise through the branches, and this He wills who gives it, that it may be sought from Him.
[tr. Sinclair (1939)]Full seldom human virtue rises through
The branches; and the Giver wills it so,
That they to him for such a gift may sue.
[tr. Binyon (1943)]Rare is the tree that lifts to every limb
the sap of merit -- He who gives, so wills
that men may learn to beg their best from Him.
[tr. Ciardi (1961)]Rarely does human worth rise through the branches, and this He wills who gives it, in order that it may be asked from Him.
[tr. Singleton (1973)]Not often does the sap of virtue rise
to all the branches. This is His own gift,
and we can only beg that He bestow it.
[tr. Musa (1981)]Rarely does human worth rise through the branches;
That is the will of him whose gift it is,
So that it should be matter for petition.
[tr. Sisson (1981)]How seldom human worth ascends from branch to branch,
and this is willed by Him who grants that gift,
that one may pray to Him for it!
[tr. Mandelbaum (1982)]Seldom does human probity rise up through the branches, and this is willed by him who gives it, that it may be attributed to him.
[tr. Durling (2003)]Human worth rarely increases through its branches: and this He wills who creates it, so that it may be asked for of him.
[tr. Kline (2002)]It seldom happens that man’s probity
will rise through every branch. He wills it thus,
so, given from beyond, it’s known as His.
[tr. Kirkpatrick (2007)]Rarely does human worth rise through the branches.
And this He wills who gives it,
so that it shall be sought from Him.
[tr. Hollander/Hollander (2007)]Goodness rarely flows to the spreading branches
Of a family tree, for God who gives it decrees
That since the gift is His, humans must ask it.
[tr. Raffel (2010)]
Come, weave us a scheme so I can pay them back!
Stand beside me, Athena, fire me with daring, fierce
as the day we ripped Troy’s glittering crown of towers down.
Stand by me — furious now as then, my bright-eyed one —
and I would fight three hundred men, great goddess,
with you to brace me, comrade-in-arms in battle![ἀλλ᾽ ἄγε μῆτιν ὕφηνον, ὅπως ἀποτίσομαι αὐτούς:
πὰρ δέ μοι αὐτὴ στῆθι, μένος πολυθαρσὲς ἐνεῖσα,
οἷον ὅτε Τροίης λύομεν λιπαρὰ κρήδεμνα.
αἴ κέ μοι ὣς μεμαυῖα παρασταίης, γλαυκῶπι,
καί κε τριηκοσίοισιν ἐγὼν ἄνδρεσσι μαχοίμην
σὺν σοί, πότνα θεά, ὅτε μοι πρόφρασσ᾽ ἐπαρήγοις]Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 13, l. 386ff (13.386) [Odysseus] (c. 700 BC) [tr. Fagles (1996)]
(Source)
(Source (Greek)). Alternate translations:Advise then means to the reveng’d events
We both resolve on. Be thyself so kind
To stand close to me, and but such a mind
Breathe in my bosom, as when th’ Ilion tow’rs
We tore in cinders. O if equal pow’rs
Thou wouldst enflame amidst my nerves as then,
I could encounter with three hundred men,
Thy only self, great Goddess, had to friend,
In those brave ardors thou wert wont t’ extend!
[tr. Chapman (1616)]But now, O Pallas, find out some device,
How of the suitors best I may be rid,
And by me stand, inspiring courage stout,
As when we pull’d Troy’s head-gear off her head.
For then to master them I should not doubt,
Three hundred though they were.
[tr. Hobbes (1675), l. 347ff]Vouchsafe the means of vengeance to debate,
And plan with all thy arts the scene of fate.
Then, then be present, and my soul inspire,
As when we wrapp'd Troy's heaven-built walls in fire.
Though leagued against me hundred heroes stand.
Hundreds shall fall, if Pallas aid my hand.
[tr. Pope (1725)]Come then -- Devise the means; teach me, thyself,
The way to vengeance, and my soul inspire
With daring fortitude, as when we loos’d
Her radiant frontlet from the brows of Troy.
Would’st thou with equal zeal, O Pallas! aid
Thy servant here, I would encounter thrice
An hundred enemies, let me but perceive
Thy dread divinity my prompt ally.
[tr. Cowper (1792), l. 466]Come, weave me counsel neither void nor vain,
That red vengeance reap till not a man remain!
But stand thou near, and such bold strength inspire
As when we loosed the shining tiars of Troy.
If thou stand near me to inbreathe like fire,
Then with three hundred could I fight with joy!
[tr. Worsley (1861), st. 49-50]Come! weave some plan for my revenge upon them!
Stand by me fast, and inspire with daring courage,
As when from Troy we loosed her glittering tire.
If thou, Eyebright! thus breathing fire stand by me,
I fain would fight 'gainst e'en three hundred men --
With thee, dread goddess, close at hand to aid me!
[tr. Bigge-Wither (1869)]Now let thy mind
The plot contrive which on that hateful crew
May all my vengeance wreak -- and then do thou
Thyself beside me stand, and in my soul
Such dauntless valor rouse as in me wrought
When we the crested pride of Ilion's tow'rs
Cast down in overthrow. If, in that hour,
O, azure-eyed! thou would'st but at my side
Thy presence grant, I, with three hundred men,
By thy prompt succor champion'd to the fight,
Would thou stood'st by, in conflict would engage.
[tr. Musgrave (1869), l. 614ff]Come then, weave some counsel whereby I may requite them; and thyself stand by me, and put great boldness of spirit within me, even as in the day when we loosed the shining coronal of Troy. If but thou wouldest stand by me with such eagerness, thou grey-eyed goddess, I would war even with three hundred men, with thee my lady and goddess, if thou of thy grace didst succour me the while.
[tr. Butcher/Lang (1879)]But I prithee weave and devise it how of these avenged I may be;
And stand by me thyself and set in me that heart for the battle-joy
As wherewith we loosed aforetime the shining coif of Troy.
If thou stand beside me, O Grey-eyed, as battle-glad as then,
Forsooth would I hold the battle 'gainst thrice an hundred men,
With thee, O worshipped Goddess, so kind to bear me aid.
[tr. Morris (1887)]Come then, and frame a plot for me to win revenge. And do you stand beside me, inspiring hardy courage, even so as when we tore the shining crown from Troy. If you would stand as stoutly by me, clear-eyed one, then I would face three hundred men, mat4ed with you, dread goddess, with you for my strong aid.
[tr. Palmer (1891)]Advise me how I shall best avenge myself. Stand by my side and put your courage into my heart as on the day when we loosed Troy's fair diadem from her brow. Help me now as you did then, and I will fight three hundred men, if you, goddess, will be with me.
[tr. Butler (1898)]But come, weave some plan by which I may requite them; and stand thyself by my side, and endue me with dauntless courage, even as when we loosed the bright diadem of Troy. Wouldest thou but stand by my side, thou flashing-eyed one, as eager as thou wast then, I would fight even against three hundred men, with thee, mighty goddess, if with a ready heart thou wouldest give me aid.
[tr. Murray (1919)]Wherefore extend your bounty and disclose how I may avenge myself upon these suitors. Stand by me, Mistress, fanning my valorous rage as on the day we despoiled shining Troy of its pride of towers. With your countenance, august One, I would fight three hundred men together: only buoy me up with your judicious aid, O wise-eyed Goddess.
[tr. Lawrence (1932)]I beseech you to think of some way by which I could pay these miscreants out. And take your stand at my side, filling me with the spirit that dares all, as you did on the day when we pulled down Troy’s shining diadem of towers. Ah, Lady of the bright eyes, if only you would aid me with such vehemence as you did then, I could fight against three hundred, with you beside me, sovran goddess, and with your whole-hearted help to count on!
[tr. Rieu (1946)]Weave me a way to pay them back! And you, too,
take your place with me, breathe valor in me
the way you did that night when we Akhaians
unbound the bright veil from the brow of Troy!
O grey-eyed one, fire my heart and brace me!
I'll take on fighting men three hundred strong
if you fight at my back, immortal lady!
[tr. Fitzgerald (1961)]Come then, weave the design, the way I shall take my vengeance
upon them; stand beside me, inspire me with strength and courage,
as when together we brought down Troy's shining coronal.
For if in your fury, O gray-eyed goddess, you stood beside me,
I would fight, lady and goddess, with your help against three hundred v men if you, freely and in full heart, would help me.
[tr. Lattimore (1965)]Come, goddess, weave some plan
that lets me punish them. Stand at my side;
give me the gift of courage, as you did
when we tore loose Troy's gleaming diadem.
Were you, just as impetuous as then,
to stand beside me, gray-eyed goddess, I
could face even three hundred enemies:
I need your ready heart; I need your help.
[tr. Mandelbaum (1990)]Weave a plan so I can pay them back!
And stand by me yourself, give me the spirit I had
When we ripped down Troy's shining towers!
With you at my side, you reyes glinting
And your mind focused on battle -- I would take on
Three hundred men if your power were with me.
[tr. Lombardo (2000), l. 401ff]But come, devise some ingenious scheme to punish these miscreants. And take your stand at my side, filling me with the spirit that dares all, as you did on the day when we pulled down Troy's shining diadem of towers. Ah, Lady of the Bright Eyes, if only you would waid me with such eagerness as you did then, I could fight against three hundred, with you beside me, gracious goddess, with your whole-hearted support to count on.
[tr. DCH Rieu (2002)]So come now, weave me a scheme of revenge upon these men, and yourself stand by my side, fill me with strength and daring, as when we undid the bright diadem of Troy! Were you, grey-eyed goddess, beside me, hot to fight, I'd take on, with you, three hundred warriors, O my sovereign goddess, given your free and ready support.
[tr. Green (2018)]Come, weave a plan so I can pay them back.
Stand in person by my side, and fill me
with indomitable courage, as you did
when we loosed the bright diadem of Troy.
I pray, goddess with the glittering eyes,
that you are with me now as eagerly
as you were then. If so, then I would fight
three hundred men, if you, mighty goddess,
in your heart are willing to assist me.
[tr. Johnston (2019), l. 473ff]
You might just as well take the sun out of the sky as friendship from life; for the immortal gods have given us nothing better or more delightful.
[Solem enim e mundo tollere videntur ei, qui amicitiam e vita tollunt, qua nihil a dis immortalibus melius habemus, nihil iucundius.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Laelius De Amicitia [Laelius on Friendship], ch. 13 / sec. 47 (44 BC) [tr. Shuckburgh (1909)]
(Source)
Original Latin. Alternate translations:For they seem to take away the sun from the world who withdraw friendship from life; for we receive nothing better from the immortal gods, nothing more delightful.
[tr. Edmonds (1871)]It is like taking the sun out of the world, to bereave human life of friendship, than which the immortal gods have given man nothing better, nothing more gladdening.
[tr. Peabody (1887)]Why, they seem to take the sun out of the universe when they deprive life of friendship, than which we have from the immortal gods no better, no more delightful boon.
[tr. Falconer (1923)]For they seem to remove the sun from the Earth, these people who remove friendship from life, when we have received no better thing, no sweeter thing, from the immortal gods.
[Source]
Some of the words you’ll find within yourself,
the rest some power will inspire you to say.
You least of all — I know —
were born and reared without the gods’ good will.[τὸν δ᾽ αὖτε προσέειπε θεά, γλαυκῶπις Ἀθήνη:
‘Τηλέμαχ᾽, ἄλλα μὲν αὐτὸς ἐνὶ φρεσὶ σῇσι νοήσεις,
ἄλλα δὲ καὶ δαίμων ὑποθήσεται: οὐ γὰρ ὀίω
οὔ σε θεῶν ἀέκητι γενέσθαι τε τραφέμεν τε.’]Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 3, l. 25ff (3.25) [Athena to Telemachus] (c. 700 BC) [tr. Fagles (1996)]
(Source)
Original Greek. Alternate translations:Thy mind will some conceit impress,
And something God will prompt thy towardness;
For, I suppose, thy birth, and breeding too,
Were not in spite of what the Gods could do.
[tr. Chapman (1616)]Telemachus, said Pallas, do not fear,
You’ll somewhat prompted be by your own breast
(You never by the Gods neglected were),
The God that loves you will supply the rest.
[tr. Hobbes (1675)]To whom the martial goddess thus rejoin'd:
"Search, for some thoughts, thy own suggesting mind;
And others, dictated by heavenly power,
Shall rise spontaneous in the needful hour.
For nought unprosperous shall thy ways attend,
Born with good omens, and with heaven thy friend."
[tr. Pope (1725)]Thou wilt, in part, thyself
Fit speech devise, and heav’n will give the rest;
For thou wast neither born, nor hast been train’d
To manhood, under unpropitious Pow’rs.
[tr. Cowper (1792), l. 33ff]Thou shalt bethink thee of somewhat in thine own breast, and somewhat the god will give thee to say. For thou, methinks, of all men wert not born and bred without the will of the gods.
[tr. Butcher/Lang (1879)]Some words surely the thought in thine heart shall make,
And some the Gods shall give thee: for this of thee I wot,
That against the will of the Godfolk thy birth and thy life were not.
[tr. Morris (1887)]Some promptings you will find in your own breast, and Heaven will send still more; for, certainly, not unbefriended of the gods have you been born and bred.
[tr. Palmer (1891)]Some things, will be suggested to you by your own instinct, and heaven will prompt you further; for I am assured that the gods have been with you from the time of your birth until now.
[tr. Butler (1898)]"Some things, Telemachus," answered owl-vision Athena, “will be suggested to you by your own instinct, and some superhuman force will prompt you further; for I am assured that the gods have been with you from the time of your birth until now."
[tr. Butler (1898), rev. Kim/McCray/Nagy/Power (2018)]Somewhat thou wilt of thyself devise in thy breast, and somewhat heaven too will prompt thee. For, methinks, not without the favour of the gods hast thou been born and reared.
[tr. Murray (1919)]Your heart will prompt you in part: and other things the spirit will teach you to say. I think if ever anyone was conceived and grew to manhood with the fostering care of the gods, it was yourself.
[tr. Rieu (1946)]Reason and heart will give you words, Telémakhos;
and a spirit will counsel others. I should say
the gods were never indifferent to your life.
[tr. Fitzgerald (1961)]You'll come up with some things yourself, Telemachus,
And a god will suggest others. I do not think
You were born and bred without the gods' good will.
[tr. Lombardo (2000)]You will work out what to do,
through your own wits and with divine assistance.
The gods have blessed you in your life so far.
[tr. Wilson (2017)]
Fortune favors the bold.
[Audentis Fortuna iuvat]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 10, l. 284 (10.284) [Turnus] (29-19 BC) [tr. West (1990)]
(Source)
The Rutulian prince exhorting his men to meet Aeneas' Trojans on the beach as they land. Not a sentiment invented by Virgil. See also Terence.
(Source (Latin)). Alternate translations:Fortune assists the bold.
[tr. Ogilby (1649)]Fortune befriends the bold.
[tr. Dryden (1697)]Fortune assists the daring.
[tr. Davidson/Buckley (1854)]Fair fortune aids the bold.
[tr. Conington (1866)]Fortune assists the bold.
[tr. Cranch (1872), l. 380]Fortune aids daring.
[tr. Mackail (1885)]For Fortune helpeth them that dare.
[tr. Morris (1900)]Fair Fortune aids the bold.
[tr. Taylor (1907), st. 37, l. 342]Fortune will help the brave.
[tr. Williams (1910)]Fortune aids the daring.
[tr. Fairclough (1918)]And luck helps men who dare.
[tr. Humphries (1951)]Fortune always fights for the bold.
[tr. Day-Lewis (1952)]For fortune
helps those who dare.
[tr. Mandelbaum (1971), ll. 395-96]Fortune
favors men who dare!
[tr. Fitzgerald (1981), ll. 392-93]Fortune favours the brave.
[tr. Kline (2002)]Fortune speeds the bold!
[tr. Fagles (2006), l. 341]
Smile on this
My bold endeavour.[Audacibus annue coeptis]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 1, l. 40ff (1.40) (29 BC) [tr. Rhoades (1881)]
(Source)Calling on (now declared divine) Augustus Caesar to bless his poetry. This line, and a similar one in Virgil's Aeneid (9.625), inspired the phrase "Annuit cœptis" ("He [God] has favored our undertakings") on the reverse of the Great Seal of the United States.
(Source (Latin)). Alternate translations:Aid my bold design.
[tr. Ogilby (1649)]To my bold Endeavours add thy Force.
[tr. Dryden (1709), l. 60]Aid my bold design.
[tr. Nevile (1767), l. 50]Favour my adventurous enterprise.
[tr. Davidson (1854)]Bid my gallant enterprise succeed.
[tr. Blackmore (1871)]Favor my bold emprise.
[tr. Wilkins (1873)]Our bold endeavor bless.
[tr. King (1882)]Favor my adventurous enterprise.
[tr. Bryce (1897)]Favour my bold endeavour.
[tr. Mackail (1899)]Smile on this
My bold endeavour.
[tr. Greenough (1900)]O smile upon this my bold emprise!
[tr. Way (1912)]Give assent to my bold emprise.
[tr. Fairclough (Loeb) (1916)]Be gracious to this my bold design.
[tr. Day-Lewis (1940)]Condone this enterprise
Of bold experiment.
[tr. Bovie (1956)]I hope for an easy passage in this bold venture.
[tr. Slavitt (1971)]Assent to bold undertakings.
[tr. Miles (1980)]Smile on my enterprise.
[tr. Wilkinson (1982)]Agree to my bold beginning.
[tr. Kline (2001)]Assent to this work boldly begun.
[tr. Lembke (2004)]Bless the boldness of this undertaking.
[tr. Fallon (2006)]Approve my bold endeavour.
[tr. Johnson (2009)]Grant me the right to enter upon this bold
Adventure of mine.
[tr. Ferry (2015)]Look with favor upon a bold beginning.
[Bartlett's]
O stranger, cease thy care;
Wise is the soul, but man is born to bear;
Jove weighs affairs of earth in dubious scales,
And the good suffers, while the bad prevails.
Bear, with a soul resign’d, the will of Jove;
Who breathes, must mourn: thy woes are from above.[‘ξεῖν᾽, ἐπεὶ οὔτε κακῷ οὔτ᾽ ἄφρονι φωτὶ ἔοικας:
Ζεὺς δ᾽ αὐτὸς νέμει ὄλβον Ὀλύμπιος ἀνθρώποισιν,
ἐσθλοῖς ἠδὲ κακοῖσιν, ὅπως ἐθέλῃσιν, ἑκάστῳ:
καί που σοὶ τάδ᾽ ἔδωκε, σὲ δὲ χρὴ τετλάμεν ἔμπης.]Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 6, l. 187ff (6.187-190) (c. 700 BC) [tr. Pope (1725), l. 227ff]
(Source)
(Source (Greek)). Alternate translations:Stranger! I discern in thee
Nor sloth, nor folly, reigns; and yet I see
Th’ art poor and wretched. In which I conclude,
That industry nor wisdom make endued
Men with those gifts that make them best to th’ eye;
Jove only orders man’s felicity.
To good and bad his pleasure fashions still
The whole proportion of their good and ill.
And he, perhaps, hath form’d this plight in thee,
Of which thou must be patient, as he free.
[tr. Chapman (1616)]You seem to be a good man and discreet,
But Jove on good and bad such fortune lays,v Happy or otherwise, as he thinks meet;
And since distress is fallen to your share,
You must contented be to suffer it.
[tr. Hobbes (1675), l. 178ff]Since, stranger! neither base by birth thou seem’st,
Nor unintelligent, (but Jove, the King
Olympian, gives to good and bad alike
Prosperity according to his will,
And grief to thee, which thou must patient bear,)
[tr. Cowper (1792), l. 233ff]Stranger, who seemest neither vile nor vain,
Zeus both to good and evil doth divide
Wealth as he listeth. He perchance this pain
Appointed; thou thy sorrow must sustain.
[tr. Worsley (1861), st. 25]Nor vice, nor folly marks thee -- and great Jove
In high Olympus thron'd doth this world's good
To men mete out, the wicked and the just,
E'en as to Him seems best: and this thy lot
He haply hath assign'd;' and 'tis for thee
With patient soul to bear it.
[tr. Musgrave (1869), l. 289ff]Sir guest! since thou no sorry wight dost seem;
And Zeus himself from Olympus deals out weal
To the good and band: -- to each as it pleaseth him:
And somehow he hath sent these things to thee;
So it becomes thee to endure them wholly.
[tr. Bigge-Wither (1869)]Stranger, forasmuch as thou seemest no evil man nor foolish -- and it is Olympian Zeus himself that giveth weal to men, to the good and to the evil, to each one as he will, and this thy lot doubtless is of him, and so thou must in anywise endure it.
[tr. Butcher/Lang (1879)]O guest, forsooth thou seemest no fool, and no man of ill.
But Zeus the Olympian giveth to menfolk after his will,
To each, be he good, be he evil, his share of the happy day;
And these things shall be of his giving; so bear it as ye may.
[tr. Morris (1887)]Stranger, because you do not seem a common, senseless person, -- and Olympian Zeus himself distributes fortune to mankind and gives to high and low even as he wills to each; and this he gave to you, and you must bear it therefore.
[tr. Palmer (1891)]Stranger, you appear to be a sensible, well-disposed person. There is no accounting for luck; Zeus gives prosperity to rich and poor just as he chooses, so you must take what he has seen fit to send you, and make the best of it.
[tr. Butler (1898), rev. Power/Nagy]Stranger, since thou seemest to be neither an evil man nor a witless, and it is Zeus himself, the Olympian, that gives happy fortune to men, both to the good and the evil, to each man as he will; so to thee, I ween, he has given this lot, and thou must in any case endure it.
[tr. Murray (1919)]Stranger -- for to me you seem no bad or thoughtless man -- it is Zeus himself who assigns bliss to men, to the good adn to the evil as he wills, to each his lot. Wherefore surely he gave you this unhappiness, and you must bear it.
[tr. Lawrence (1932)]"Sir," said the white-armed Nausicaa, "your manners prove that you are no rascal and no fool; and as for these ordeals of yours, they must have been sent you by Olympian Zeus, who follows his own will in dispensing happiness to people whatever their merits. You have no choice but to endure."
[tr. Rieu (1946)]Stranger, there is no quirk or evil in you
that I can see. You know Zeus metes out fortune
to good and bad men as it pleases him.
Hardship he sent to you, and you must bear it.
[tr. Fitzgerald (1961)]My friend, since you seem not like a thoughtless man, nor a mean one,
it is Zeus himself, the Olympian, who gives people good fortune,
to each single man, to the good and the bad, just as he wishes;
and since he must have given you yours, you must even endure it.
[tr. Lattimore (1965)]You, stranger, since you do not seem to be
mad or malicious, know that only he --
Olympian Zeus -- allots felicity
to men, to both the noble and the base,
just as he wills. To you he gave this fate
and you must suffer it -- in any case.
[tr. Mandelbaum (1990)]"Stranger," the white-armed princess answered staunchly,
"friend, you're hardly a wicked man, and no fool, I'd say --
it's Olympian Zeus himself who hands our fortunes out,
to each of us in turn, to the good and bad,
however Zeus prefers ...
He gave you pain, it seems. You simply have to bear it.
[tr. Fagles (1996)]"Stranger, you do not seem to be a bad man
Or a fool. Zeus himself, the Olympian god,
Sends happiness to good men and bad men both,
To each as he wills. To you he has given these troubles,
Which you have no choice but to bear.
[tr. Lombardo (2000), l. 191ff]Stranger -- because you seem neither base nor without understanding
Zeus himself, the Olympian, gives out fortune to mankind,
both to the base and the noble, to each one just as he wishes;
so he has given you this, yet nevertheless you must bear it.
[tr. Merrill (2002)]Since your manners show you are not a bad man or a fool -- it is Olympian Zeus himself who assigns good fortune to men, good and bad alike, as he wills, and must have sent you your personal misfortune -- and you must just endure it.
[tr. DCH Rieu (2002)]Stranger, you do not strike me as either a rogue or a fool. It is Olympian Zeus himself who dispenses prosperity to men, to both good and bad, to each as he wishes; he must surely have sent you these troubles, and you must bear them as you may.
[tr. Verity (2016)]Well, stranger, you seem a brave and clever man; you know that Zeus apportions happiness to people, to good and bad, each one as he decides. your troubles come from him, and you must bear them.
[tr. Wilson (2017)]Stranger, you seem neither malicious nor witless: but it's Zeus, the Olympian in person, who bestows good fortune on men, the good and the bad, to each as he wills; I suppose he chose this lot for you, and you just have to bear it.
[tr. Green (2018)]Stranger, you don’t seem to be a wicked man,
or foolish. Olympian Zeus himself
gives happiness to bad and worthy men,
each one receiving just what Zeus desires.
So he has given you your share, I think.
Nonetheless, you must still endure your lot.
[tr. Johnston (2019), l. 241ff]
Not clamour, but love,
Not rumour but dedication,
Not violence but intelligence
Sings in the ear of God.[Non clamor, sed amor,
non vox, sed votum,
non cordula, sed cor
cantat in aure Dei]Thomas of Celano (c.1200 - c.1265) Italian friar, poet, hagiographer [Tommaso da Celano]
(Attributed)
A similar phrase -- "Not the voice but the deed, not the music of the heart but the heart, not noise but love sings in the ear of God" -- is attributed to Jordanus de Saxonia, an Augustinian hermit born in Quedlinburg in 1299.
Find out how much God has given you and from it take what you need; the remainder is needed by others.
Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
(Attributed)
Widely attributed to Augustine, nowhere (I could find) with an actual citation to his works. Very popular quotation for stewardship and fund-raising campaigns.
The Lord bless you and keep you;
the Lord make his face to shine upon you and be gracious to you;
the Lord lift up his countenance upon you and give you peace.The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 4. Numbers 6:24ff (Num 6:24-26) [tr. NRSV (2021 ed.)]
(Source)
The Lord speaking to Moses, on how Aaron and his sons should bless the people of Israel.
Alternate translations:The Lord bless thee, and keep thee:
The Lord make his face shine upon thee, and be gracious unto thee:
The Lord lift up his countenance upon thee, and give thee peace.
[KJV (1611)]May Yahweh bless you and keep you.
May Yahweh let his face shine on you and be gracious to you.
May Yahweh uncover his face to you and bring you peace.
[JB (1966)]May the Lord bless you and take care of you;
May the Lord be kind and gracious to you;
May the Lord look on you with favor and give you peace.
[GNT (1976)]May Yahweh bless you and keep you.
May Yahweh let his face shine on you and be gracious to you.
May Yahweh show you his face and bring you peace.
[NJB (1985)]The Lord bless you and protect you.
The Lord make his face shine on you and be gracious to you.
The Lord lift up his face to you and grant you peace.
[CEB (2011)]God bless you and protect you!
God deal kindly and graciously with you!
God bestow favor upon you and grant you peace!
[RJPS (2023 ed.)]
Do thou thy best, and leave to God the rest.
James Howell (c. 1594–1666) Welsh historian and writer
Paroimiographia [Παροιμιογραφία]: Proverbs, or, Old Sayed Sawes & Adages, “New Sayings,” 2nd Century (1659)
(Source)
