13“Amid disquieting thoughts from the visions of the night,
         When deep sleep falls on men,

14Dread came upon me, and trembling,
         And made all my bones shake.

15“Then a spirit passed by my face;
         The hair of my flesh bristled up.

16“It stood still, but I could not discern its appearance;
         A form was before my eyes;
         There was silence, then I heard a voice:

17‘Can mankind be just before God?
         Can a man be pure before his Maker?

18‘He puts no trust even in His servants;
         And against His angels He charges error.

19‘How much more those who dwell in houses of clay,
         Whose foundation is in the dust,
         Who are crushed before the moth!

20‘Between morning and evening they are broken in pieces;
         Unobserved, they perish forever.

21‘Is not their tent-cord plucked up within them?
         They die, yet without wisdom.’

NASB ©1995

American Standard Version
In thoughts from the visions of the night, When deep sleep falleth on men,

Douay-Rheims Bible
In the horror of a vision by night, when deep sleep is wont to hold men,

Darby Bible Translation
In thoughts from visions of the night, when deep sleep falleth on men: --

English Revised Version
In thoughts from the visions of the night, when deep sleep falleth on men,

Webster's Bible Translation
In thoughts from the visions of the night, when deep sleep falleth on men.

World English Bible
In thoughts from the visions of the night, when deep sleep falls on men,

Young's Literal Translation
In thoughts from visions of the night, In the falling of deep sleep on men,November 17 Evening
Whatsoever a man soweth, that shall he also reap.--GAL. 6:7. They that plow iniquity, and sow wickedness, reap the same.--They have sown the wind, and they shall reap the whirlwind.--He that soweth to his flesh shall of the flesh reap corruption. To him that soweth righteousness shall be a sure reward.--He that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap, if we faint not. As we have therefore opportunity, let …
Anonymous—Daily Light on the Daily Path

Whether the Evil of Fault Can be in the Angels?
Objection 1: It would seem that there can be no evil of fault in the angels. For there can be no evil except in things which are in potentiality, as is said by the Philosopher (Metaph. ix, text. 19), because the subject of privation is a being in potentiality. But the angels have not being in potentiality, since they are subsisting forms. Therefore there can be no evil in them. Objection 2: Further, the angels are higher than the heavenly bodies. But philosophers say that there cannot be evil in …
Saint Thomas Aquinas—Summa Theologica

Whether Human Nature was More Assumable by the Son of God than any Other Nature?
Objection 1: It would seem that human nature is not more capable of being assumed by the Son of God than any other nature. For Augustine says (Ep. ad Volusianum cxxxvii): "In deeds wrought miraculously the whole reason of the deed is the power of the doer." Now the power of God Who wrought the Incarnation, which is a most miraculous work, is not limited to one nature, since the power of God is infinite. Therefore human nature is not more capable of being assumed than any other creature. Objection …
Saint Thomas Aquinas—Summa Theologica

Whether the Contemplative Life is Continuous?
Objection 1: It would seem that the contemplative life is not continuous. For the contemplative life consists essentially in things pertaining to the intellect. Now all the intellectual perfections of this life will be made void, according to 1 Cor. 13:8, "Whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed." Therefore the contemplative life is made void. Objection 2: Further, a man tastes the sweetness of contemplation by snatches and for a short time only: …
Saint Thomas Aquinas—Summa Theologica

Whether the Sin against the Holy Ghost Can be Forgiven?
Objection 1: It would seem that the sin against the Holy Ghost can be forgiven. For Augustine says (De Verb. Dom., Serm. lxxi): "We should despair of no man, so long as Our Lord's patience brings him back to repentance." But if any sin cannot be forgiven, it would be possible to despair of some sinners. Therefore the sin against the Holy Ghost can be forgiven. Objection 2: Further, no sin is forgiven, except through the soul being healed by God. But "no disease is incurable to an all-powerful physician," …
Saint Thomas Aquinas—Summa Theologica

Whether Christ Received Knowledge from the Angels?
Objection 1: It would seem that Christ received knowledge from the angels. For it is written (Lk. 22:43) that "there appeared to Him an angel from heaven, strengthening Him." But we are strengthened by the comforting words of a teacher, according to Job 4:3,4: "Behold thou hast taught many and hast strengthened the weary hand. Thy words have confirmed them that were staggering." Therefore Christ was taught by angels. Objection 2: Further, Dionysius says (Coel. Hier. iv): "For I see that even Jesus---the …
Saint Thomas Aquinas—Summa Theologica

The Difference Between Union and Rapture. What Rapture Is. The Blessing it is to the Soul. The Effects of It.
1. I wish I could explain, with the help of God, wherein union differs from rapture, or from transport, or from flight of the spirit, as they speak, or from a trance, which are all one. [1] I mean, that all these are only different names for that one and the same thing, which is also called ecstasy. [2] It is more excellent than union, the fruits of it are much greater, and its other operations more manifold; for union is uniform in the beginning, the middle, and the end, and is so also interiorly. …
Teresa of Avila—The Life of St. Teresa of Jesus

God Far Above Creatures. Job 4:17-21.
God far above creatures. Job 4:17-21. Shall the vile race of flesh and blood Contend with their Creator God? Shall mortal worms presume to be More holy, wise, or just than he? Behold, he puts his trust in none Of all the spirits round his throne: Their natures, when compared with his, Are neither holy, just, nor wise. But how much meaner things are they Who spring from dust, and dwell in clay! Touched by the finger of thy wrath, We faint and vanish like the moth. From night to day, from day to …
Isaac Watts—The Psalms and Hymns of Isaac Watts

What is Meant by "Altogether Lovely"
Let us consider this excellent expression, and particularly reflect on what is contained in it, and you shall find this expression "altogether lovely." First, It excludes all unloveliness and disagreeableness from Jesus Christ. As a theologian long ago said, "There is nothing in him which is not loveable." The excellencies of Jesus Christ are perfectly exclusive of all their opposites; there is nothing of a contrary property or quality found in him to contaminate or devaluate his excellency. And …
John Flavel—Christ Altogether Lovely

Whether Every Punishment is Inflicted for a Sin?
Objection 1: It would seem that not every punishment is inflicted for a sin. For it is written (Jn. 9:3, 2) about the man born blind: "Neither hath this man sinned, nor his parents . . . that he should be born blind." In like manner we see that many children, those also who have been baptized, suffer grievous punishments, fevers, for instance, diabolical possession, and so forth, and yet there is no sin in them after they have been baptized. Moreover before they are baptized, there is no more sin …
Saint Thomas Aquinas—Summa Theologica

Whether after the Resurrection the Saints Will See God with the Eyes of the Body? [*Cf. Fp, Q , a ]
Objection 1: It would seem that after the resurrection the saints will see God with the eyes of the body. Because the glorified eye has greater power than one that is not glorified. Now the blessed Job saw God with his eyes (Job 42:5): "With the hearing of the ear, I have heard Thee, but now my eye seeth Thee." Much more therefore will the glorified eye be able to see God in His essence. Objection 2: Further, it is written (Job 19:26): "In my flesh I shall see God my Saviour [Vulg.: 'my God']." Therefore …
Saint Thomas Aquinas—Summa Theologica

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