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PARALLEL HISTORY BIBLE - Psalms 21:7
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
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LXX- Greek Septuagint - Psalms 20:8 οτι 3754 ο 3588 3739 βασιλευς 935 ελπιζει 1679 5719 επι 1909 κυριον 2962 και 2532 εν 1722 1520 τω 3588 ελεει 1653 5719 1656 του 3588 υψιστου 5310 ου 3739 3757 μη 3361 σαλευθη
Douay Rheims Bible For the king hopeth in the Lord: and through the mercy of the most High he shall not be moved.
King James Bible - Psalms 21:7 For the king trusteth in the LORD, and through the mercy of the most High he shall not be moved.
World English Bible For the king trusts in Yahweh. Through the loving kindness of the Most High, he shall not be moved.
Early Church Father Links Anf-05 iv.v.xi.xii Pg 6, Anf-08 vii.v.v Pg 3, Anf-08 vii.vi.vi Pg 3, Npnf-103 iv.iii.iv Pg 15, Npnf-103 iv.iii.iv Pg 15, Npnf-108 ii.CXLII Pg 9, Npnf-108 ii.XX Pg 24, Npnf-108 ii.CXXII Pg 5, Npnf-108 ii.XX Pg 1, Npnf-206 v.LIII Pg 96, Npnf-206 v.VII Pg 14, Npnf-206 vi.vi.II Pg 319, Npnf-210 v.viii Pg 31
World Wide Bible Resources
Psalms 20:8
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.ix.xxxiii Pg 28
See Bull’s Works, Vol. V., p. 381. I value it chiefly because it proves that the Greek Testament, elsewhere says, disjointedly, what is collected into 1 John v. 7. It is, therefore, Holy Scripture in substance, if not in the letter. What seems to me important, however, is the balance it gives to the whole context, and the defective character of the grammar and logic, if it be stricken out. In the Septuagint and the Latin Vulgate of the Old Testament we have a precisely similar case. Refer to Psa. xiii., alike in the Latin and the Greek, as compared with our English Version.8214 8214
Anf-03 iv.vi.xiii Pg 6
Ps. xx. 7. From so much as a dwelling in that Babylon of John’s Revelation432 432
ecf19Oz85z89; 100:5
Anf-01 ix.vi.xxi Pg 34
Ex. xxxiv. 6, 7.
Anf-01 ix.vi.xxi Pg 34
Ex. xxxiv. 6, 7.
Anf-01 viii.iv.cxxxv Pg 5
Isa. ii. 5 f. even so it is necessary for us here to observe that there are two seeds of Judah, and two races, as there are two houses of Jacob: the one begotten by blood and flesh, the other by faith and the Spirit.
Anf-03 v.viii.xxxi Pg 3
Mal. iv. 2, 3. And again, (Isaiah says): “Your heart shall rejoice, and your bones shall spring up like the grass,”7491 7491
Anf-02 vi.ii.viii Pg 28.1
Anf-02 vi.iii.ii.xi Pg 41.1
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-03 v.iv.ii.xxi Pg 6
Ps. ii. 3, 1, 2. And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy2568 2568 Æmulum. of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it. But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement2569 2569 Derogaretur. of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.2570 2570 Nutabat. Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin2571 2571 Census. but such as reposes its Christian faith in the Creator.2572 2572 In Creatore christianizet. But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day.2573 2573 Obduxeris. For this sense of the word, see Apol. 1. sub init. “sed obducimur,” etc. Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion’s time no other God in the rule of sacred truth2574 2574 Sacramenti. than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law. Our previous position2575 2575 Definito. is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet,2576 2576 That is, “inspired.” and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering.2577 2577 Nihil retractare oportebat. For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator.2578 2578 [Kaye, p. 274.]
Anf-03 v.iv.vi.iii Pg 38
Ps. ii. 1, 2. in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law,5303 5303
Anf-03 v.iv.v.xlii Pg 10
Ps. ii. 1, 2. The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously5129 5129 Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This ξένιον was the Roman lautia, “a state entertainment to distinguished foreigners in the city.” by Pilate,5130 5130
Anf-03 v.viii.xx Pg 6
Ps. ii. 1, 2. He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.”7399 7399
Npnf-201 iii.vi.iii Pg 13
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-03 v.iv.v.xlii Pg 10
Ps. ii. 1, 2. The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously5129 5129 Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This ξένιον was the Roman lautia, “a state entertainment to distinguished foreigners in the city.” by Pilate,5130 5130
Anf-03 v.iv.vi.iii Pg 38
Ps. ii. 1, 2. in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law,5303 5303
Anf-03 v.viii.xx Pg 6
Ps. ii. 1, 2. He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.”7399 7399
Anf-03 v.iv.vi.iv Pg 40
Ps. ii. 3; 2. All those, therefore, who had been delivered from the yoke of slavery he would earnestly have to obliterate the very mark of slavery—even circumcision, on the authority of the prophet’s prediction. He remembered how that Jeremiah had said, “Circumcise the foreskins of your heart;”5359 5359
Anf-03 v.iv.ii.xxi Pg 6
Ps. ii. 3, 1, 2. And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy2568 2568 Æmulum. of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it. But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement2569 2569 Derogaretur. of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.2570 2570 Nutabat. Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin2571 2571 Census. but such as reposes its Christian faith in the Creator.2572 2572 In Creatore christianizet. But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day.2573 2573 Obduxeris. For this sense of the word, see Apol. 1. sub init. “sed obducimur,” etc. Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion’s time no other God in the rule of sacred truth2574 2574 Sacramenti. than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law. Our previous position2575 2575 Definito. is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet,2576 2576 That is, “inspired.” and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering.2577 2577 Nihil retractare oportebat. For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator.2578 2578 [Kaye, p. 274.]
Anf-03 v.iv.vi.xiv Pg 29
Ps. ii. 2. —from ignorance of Him, of course. Now nothing can be expounded of another god which is applicable to the Creator; otherwise the apostle would not have been just in reproaching the Jews with ignorance in respect of a god of whom they knew nothing. For where had been their sin, if they only maintained the righteousness of their own God against one of whom they were ignorant? But he exclaims: “O the depth of the riches and the wisdom of God; how unsearchable also are His ways!”5864 5864
Anf-03 v.ix.xxviii Pg 11
Ps. ii. 2. that Lord must be another Being, against whose Christ were gathered together the kings and the rulers. And if, to quote another passage, “Thus saith the Lord to my Lord Christ,”8171 8171
Anf-03 v.iv.iv.xxii Pg 9
Comp. Ps. ii. 2, 3, with Acts iv. 25–30. What did the apostles thereupon suffer? You answer: Every sort of iniquitous persecutions, from men that belonged indeed to that Creator who was the adversary of Him whom they were preaching. Then why does the Creator, if an adversary of Christ, not only predict that the apostles should incur this suffering, but even express His displeasure3407 3407 Exprobrat. thereat? For He ought neither to predict the course of the other god, whom, as you contend, He knew not, nor to have expressed displeasure at that which He had taken care to bring about. “See how the righteous perisheth, and no man layeth it to heart; and how merciful men are taken away, and no man considereth. For the righteous man has been removed from the evil person.”3408 3408
Npnf-201 iii.vi.iii Pg 13
Anf-03 vi.vii.ii Pg 6
See Ps. lxxiv. 23 in A.V. It is Ps. lxxiii. in the LXX. so that by His own patience He disparages Himself; for the cause why many believe not in the Lord is that they are so long without knowing9024 9024 Because they see no visible proof of it. that He is wroth with the world.9025 9025 Sæculo.
Anf-02 vi.ii.viii Pg 22.1
Anf-03 iv.ix.viii Pg 10
See Dan. ix . 24–; 27. It seemed best to render with the strictest literality, without regard to anything else; as an idea will thus then be given of the condition of the text, which, as it stands, differs widely, as will be seen, from the Hebrew and also from the LXX., as it stands in the ed. Tisch. Lips. 1860, to which I always adapt my references.
Anf-01 viii.iv.xxxi Pg 3
Dan. vii. 9–28.
Anf-02 vi.iii.ii.xi Pg 16.1
Anf-02 vi.iii.iii.iii Pg 6.1
Npnf-201 iii.vi.ii Pg 55
Npnf-201 iii.xvi.iv Pg 85
Anf-02 vi.iv.v.i Pg 40.1
Npnf-201 iii.vii.ii Pg 50
Anf-01 viii.iv.xix Pg 3
Hos. i. and Hos. ii. one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992 1992
Anf-01 viii.iv.xxvii Pg 2
Isa. lviii. 13, 14.
Anf-03 v.iv.v.xii Pg 42
Isa. lviii. 13 and lvi. 2. He declared them to be “true, and delightful, and inviolable.” Thus Christ did not at all rescind the Sabbath: He kept the law thereof, and both in the former case did a work which was beneficial to the life of His disciples, for He indulged them with the relief of food when they were hungry, and in the present instance cured the withered hand; in each case intimating by facts, “I came not to destroy, the law, but to fulfil it,”3893 3893
Anf-01 viii.iv.xxvii Pg 2
Isa. lviii. 13, 14.
Anf-01 ix.vii.xxxv Pg 9
Isa. lviii. 14. This is what the Lord declared: “Happy are those servants whom the Lord when He cometh shall find watching. Verily I say unto you, that He shall gird Himself, and make them to sit down [to meat], and will come forth and serve them. And if He shall come in the evening watch, and find them so, blessed are they, because He shall make them sit down, and minister to them; or if this be in the second, or it be in the third, blessed are they.”4754 4754 *marg:
Anf-03 v.v.xxxiv Pg 8
Ps. cii. 25, 26. Now to be changed is to fall from that primitive state which they lose whilst undergoing the change. “And the stars too shall fall from heaven, even as a fig-tree casteth her green figs6495 6495 Acerba sua “grossos suos” (Rigalt.). So our marginal reading. when she is shaken of a mighty wind.”6496 6496
Anf-03 v.iv.vi.xi Pg 6
Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37" id="v.iv.vi.xi-p6.1" parsed="|Dan|2|19|2|20;|Dan|3|28|3|29;|Dan|4|34|0|0;|Dan|4|37|0|0" osisRef="Bible:Dan.2.19-Dan.2.20 Bible:Dan.3.28-Dan.3.29 Bible:Dan.4.34 Bible:Dan.4.37">Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37. Now, if the title of Father may be claimed for (Marcion’s) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also “the Father of mercies,”5683 5683
Edersheim Bible History Lifetimes vii.x Pg 58.1, Lifetimes xi.ix Pg 77.1
Treasury of Scriptural Knowledge, Chapter 20VERSE (7) - Ps 13:5; 18:2; 20:7,8; 26:1; 61:4,6,7; 91:2,9,10 1Sa 30:6 Mt 27:43
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