| |  |
PARALLEL HISTORY BIBLE - Psalms 135:5
CHAPTERS: Psalms 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 148, 149, 150 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21
TEXT: BIB | AUDIO: MISLR - DAVIS | VIDEO: BIB
ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE
HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB
|
LXX- Greek Septuagint - Psalms 134:5 οτι 3754 εγω 1473 εγνων 1097 5627 οτι 3754 μεγας 3173 κυριος 2962 και 2532 ο 3588 3739 κυριος 2962 ημων 2257 παρα 3844 παντας 3956 τους 3588 θεους 2316
Douay Rheims Bible For I have known that the Lord is great, and our God is above all gods.
King James Bible - Psalms 135:5 For I know that the LORD is great, and that our Lord is above all gods.
World English Bible For I know that Yahweh is great, that our Lord is above all gods.
Early Church Father Links Npnf-108 ii.CXXXIV Pg 1, Npnf-209 ii.iii.i Pg 178, Npnf-212 iii.iv.iv.xxiii Pg 4
World Wide Bible Resources
Psalms 134:5
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.iv.v.xv Pg 41
Isa. x. 33. And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”4021 4021
Npnf-201 iii.xvi.iv Pg 25
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Anf-01 viii.iv.lxxiii Pg 0
Anf-01 viii.iv.lxxiv Pg 0
Anf-01 viii.iv.lxxiii Pg 0
Anf-01 viii.iv.lxxiv Pg 0
Anf-01 viii.iv.lxxix Pg 10
Ps. xcvi. 5.
Anf-01 viii.iv.lv Pg 4
Ps. xcvi. 5. and He denounces a curse on those who worship them.”
Anf-01 viii.viii.v Pg 4
Ps. xcvi. 5. much more ought we, who hold the right, excellent, and true faith, to believe in our God, since also we have proofs [of His power], first in the creation of the first man, for he was made from the earth by God; and this is sufficient evidence of God’s power; and then they who observe things can see how men are generated one by another, and can marvel in a still greater degree that from a little drop of moisture so grand a living creature is formed. And certainly if this were only recorded in a promise, and not seen accomplished, this too would be much more incredible than the other; but it is rendered more credible by accomplishment.2622 2622 i.e., by actually happening under our observation. But even in the case of the resurrection the Saviour has shown us accomplishments, of which we will in a little speak. But now we are demonstrating that the resurrection of the flesh is possible, asking pardon of the children of the Church if we adduce arguments which seem to be secular2623 2623 ἔξωθεν, “without” or “outside,” to which reference is made in the next clause, which may be translated, “because nothing is outside God,” or, “because to God nothing is ‘without’ ” and physical:2624 2624 κοσμικῶν, arguments drawn from the laws by which the world is governed. first, because to God nothing is secular, not even the world itself, for it is His workmanship; and secondly, because we are conducting our argument so as to meet unbelievers. For if we argued with believers, it were enough to say that we believe; but now we must proceed by demonstrations. The foregoing proofs are indeed quite sufficient to evince the possibility of the resurrection of the flesh; but since these men are exceedingly unbelieving, we will further adduce a more convincing argument still, —an argument drawn not from faith, for they are not within its scope, but from their own mother unbelief,—I mean, of course, from physical reasons. For if by such arguments we prove to them that the resurrection of the flesh is possible, they are certainly worthy of great contempt if they can be persuaded neither by the deliverances of faith nor by the arguments of the world.
Anf-01 ix.iv.vii Pg 16
Ps. xcvi. 5. and, “Ye shall not follow other gods.”3342 3342
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Anf-02 vi.iv.vi.iii Pg 14.1
Anf-01 ix.iii.xxxi Pg 3
Isa. xl. 12; 22. of the earth, as it were, in His hand, in whose sight its inhabitants are counted as grasshoppers, and who is the Creator and Lord of all spiritual substance, is of an animal nature,—they do beyond doubt and verily betray their own madness; and, as if truly struck with thunder, even more than those giants who are spoken of in [heathen] fables, they lift up their opinions against God, inflated by a vain presumption and unstable glory,—men for whose purgation all the hellebore3247 3247 Irenæus was evidently familiar with Horace; comp. Ars. Poet., 300. on earth would not suffice, so that they should get rid of their intense folly.
Anf-02 iv.ii.ii.xiii Pg 5.1
Anf-02 vi.iv.v.xiv Pg 72.1
Anf-02 vi.iv.v.xiv Pg 109.1
Anf-03 v.iv.ii.iv Pg 3
Isa. xl. 18; 25. Human circumstances may perhaps be compared with divine ones, but they may not be with God. God is one thing, and what belongs to God is another thing. Once more:2371 2371 Denique. you who apply the example of a king, as a great supreme, take care that you can use it properly. For although a king is supreme on his throne next to God, he is still inferior to God; and when he is compared with God, he will be dislodged2372 2372 Excidet. from that great supremacy which is transferred to God. Now, this being the case, how will you employ in a comparison with God an object as your example, which fails2373 2373 Amittitur. “Tertullian” (who thinks lightly of the analogy of earthly monarchs) “ought rather to have contended that the illustration strengthened his argument. In each kingdom there is only one supreme power; but the universe is God’s kingdom: there is therefore only one supreme power in the universe.”— Bp. Kaye, On the Writings of Tertullian, Third edition, p. 453, note 2. in all the purposes which belong to a comparison? Why, when supreme power among kings cannot evidently be multifarious, but only unique and singular, is an exception made in the case of Him (of all others)2374 2374 Scilicet. who is King of kings, and (from the exceeding greatness of His power, and the subjection of all other ranks2375 2375 Graduum. to Him) the very summit,2376 2376 Culmen. as it were, of dominion? But even in the case of rulers of that other form of government, where they one by one preside in a union of authority, if with their petty2377 2377 Minutalibus regnis. prerogatives of royalty, so to say, they be brought on all points2378 2378 Undique. into such a comparison with one another as shall make it clear which of them is superior in the essential features2379 2379 Substantiis. and powers of royalty, it must needs follow that the supreme majesty will redound2380 2380 Eliquetur. to one alone,—all the others being gradually, by the issue of the comparison, removed and excluded from the supreme authority. Thus, although, when spread out in several hands, supreme authority seems to be multifarious, yet in its own powers, nature, and condition, it is unique. It follows, then, that if two gods are compared, as two kings and two supreme authorities, the concentration of authority must necessarily, according to the meaning of the comparison, be conceded to one of the two; because it is clear from his own superiority that he is the supreme, his rival being now vanquished, and proved to be not the greater, however great. Now, from this failure of his rival, the other is unique in power, possessing a certain solitude, as it were, in his singular pre-eminence. The inevitable conclusion at which we arrive, then, on this point is this: either we must deny that God is the great Supreme, which no wise man will allow himself to do; or say that God has no one else with whom to share His power.
Edersheim Bible History Temple ix Pg 7.2
Treasury of Scriptural Knowledge, Chapter 134VERSE (5) - Ps 48:1; 86:8-10; 89:6; 95:3; 96:4,5; 97:9 De 10:17 Isa 40:22,25
|
|
PARALLEL VERSE BIBLE
|
