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PARALLEL HISTORY BIBLE - Psalms 24:5
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
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LXX- Greek Septuagint - Psalms 23:5 ουτος 3778 λημψεται ευλογιαν 2129 παρα 3844 κυριου 2962 και 2532 ελεημοσυνην 1654 παρα 3844 θεου 2316 σωτηρος 4990 αυτου 847
Douay Rheims Bible He shall receive a blessing from the Lord, and mercy from God his Saviour.
King James Bible - Psalms 24:5 He shall receive the blessing from the LORD, and righteousness from the God of his salvation.
World English Bible He shall receive a blessing from Yahweh, righteousness from the God of his salvation.
World Wide Bible Resources
Psalms 23:5
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ii.ii.xxxv Pg 9
Ps. l. 16–23. The reader will observe how the Septuagint followed by Clement differs from the Hebrew.
knowledge,155 155 Or, “knowledge of immortality.” “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”156 156
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-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-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.ii.x Pg 11.1
Anf-02 vi.iv.i.i Pg 28.1
Anf-01 viii.iv.xiv Pg 2
Isa. lv. 3 to end. Of these and such like words written by the prophets, O Trypho,” said I, “some have reference to the first advent of Christ, in which He is preached as inglorious, obscure, and of mortal appearance: but others had reference to His second advent, when He shall appear in glory and above the clouds; and your nation shall see and know Him whom they have pierced, as Hosea, one of the twelve prophets, and Daniel, foretold.
Anf-01 viii.iv.xii Pg 2
Isa. lv. 3 ff. according to LXX. This same law you have despised, and His new holy covenant you have slighted; and now you neither receive it, nor repent of your evil deeds. ‘For your ears are closed, your eyes are blinded, and the heart is hardened,’ Jeremiah1972 1972
Anf-03 v.iv.iv.xx Pg 9
Isa. lv. 3. Indeed, you will be obliged from these words all the more to understand that Christ is reckoned to spring from David by carnal descent, by reason of His birth3378 3378 Censum. [Kaye, p. 149.] of the Virgin Mary. Touching this promise of Him, there is the oath to David in the psalm, “Of the fruit of thy body3379 3379 Ventris, “womb.” will I set upon thy throne.”3380 3380
Anf-03 v.iv.v.i Pg 29
Isa. lv. 3. in order that He might show that that covenant was to run its course in Christ. That He was of the family of David, according to the genealogy of Mary,3504 3504 Secundum Mariæ censum. See Kitto’s Cyclopædia of Biblical Literature (third edition), in the article “Genealogy of Jesus Christ,” where the translator of this work has largely given reasons for believing that St. Luke in his genealogy, (chap. iii.) has traced the descent of the Virgin Mary. To the authorities there given may be added this passage of Tertullian, and a fuller one, Adversus Judæos, ix., towards the end. [p. 164, supra.] He declared in a figurative way even by the rod which was to proceed out of the stem of Jesse.3505 3505
Anf-03 iv.ix.vi Pg 5
Comp. Luke i. 78, 79, Isa. ix. 1; 2, with Matt. iv. 12–16. And so there is incumbent on us a necessity1214 1214
Anf-03 v.iv.vi.xi Pg 46
Isa. ix. 2 and Matt. iv. 16. (None else, surely, than He), to whom the Spirit in the Psalm answers, in His foresight of the future, saying, “The light of Thy countenance, O Lord, hath been displayed upon us.”5723 5723
Npnf-201 iii.vi.vi Pg 24
Anf-01 ii.ii.li Pg 5
Ex. xiv. for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.
Anf-03 vi.ii.xii Pg 10
Cod. Sin. has, “and He shall make him alive.” [to others], whom they believed to have destroyed on the cross1614 1614 Literally, “the sign.” when Israel was failing. For since transgression was committed by Eve through means of the serpent, [the Lord] brought it to pass that every [kind of] serpents bit them, and they died,1615 1615
Anf-01 v.vi.v Pg 6
Comp. Ps. li. 12 (LXX.). and true, and the Author of [saving] knowledge.921 921 Literally, “teaching.” For there is one God of the Old and New Testament, “one Mediator between God and men,” for the creation of both intelligent and sensitive beings, and in order to exercise a beneficial and suitable providence [over them]. There is also one Comforter, who displayed922 922 Or, “wrought.” His power in Moses, and the prophets, and apostles. All the saints, therefore, were saved by Christ, hoping in Him, and waiting for Him; and they obtained through Him salvation, being holy ones, worthy of love and admiration, having testimony borne to them by Jesus Christ, in the Gospel of our common hope.
Anf-01 ix.iv.xviii Pg 8
Ps. li. 12. who also, as Luke says, descended at the day of Pentecost upon the disciples after the Lord’s ascension, having power to admit all nations to the entrance of life, and to the opening of the new covenant; from whence also, with one accord in all languages, they uttered praise to God, the Spirit bringing distant tribes to unity, and offering to the Father the first-fruits of all nations. Wherefore also the Lord promised to send the Comforter,3620 3620
Anf-02 vi.iv.i.i Pg 25.1
Anf-03 iv.xi.xv Pg 9
Ps. li. 12. and Paul declares, “With the heart man believeth unto righteousness,”1590 1590
Anf-03 vi.iv.xii Pg 5
Ps. li. 12. No one grants reception to his adversary: no one grants admittance except to his compeer.
Anf-03 v.iv.v.xxxiii Pg 6
What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon. This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler). For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776 4776 Ab actu. relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777 4777 Auctorem. of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778 4778 Famulatam. to it, He hurled4779 4779 Ammentavit. this sentence against them, “Ye cannot serve God and mammon.”4780 4780
Anf-01 ix.vi.xxi Pg 31
Isa. vi. 5. pointing out that man should behold God with his eyes, and hear His voice. In this manner, therefore, did they also see the Son of God as a man conversant with men, while they prophesied what was to happen, saying that He who was not come as yet was present proclaiming also the impassible as subject to suffering, and declaring that He who was then in heaven had descended into the dust of death.4086 4086
Anf-01 viii.iv.lxxv Pg 4
Isa. vi. 8. And that the prophet whose name was changed, Jesus [Joshua], was strong and great, is manifest to all. If, then, we know that God revealed Himself in so many forms to Abraham, and to Jacob, and to Moses, how are we at a loss, and do not believe that, according to the will of the Father of all things, it was possible for Him to be born man of the Virgin, especially after we have such2233 2233 Or, “so many.” Scriptures, from which it can be plainly perceived that He became so according to the will of the Father?
122:6
Anf-03 vi.vii.xv Pg 5
Compare with this singular feature, Isa. xxxvii. 22. her clothing, moreover, about her bosom white and well fitted to her person, as being neither inflated nor disturbed. For Patience sits on the throne of that calmest and gentlest Spirit, who is not found in the roll of the whirlwind, nor in the leaden hue of the cloud, but is of soft serenity, open and simple, whom Elias saw at his third essay.9180 9180
Anf-03 iv.ix.xiii Pg 6
Isa. xxxiii. 17. —which is what you do, being prohibited, in reward of your deserts, since the storming of Jerusalem, to enter into your land; it is permitted you merely to see it with your eyes from afar: “your soul,” he says, “shall meditate terror,”1387 1387
Edersheim Bible History Lifetimes ix.x Pg 18.1, Lifetimes viii.xix Pg 39.3, Lifetimes viii.xxi Pg 50.8, Lifetimes xi.ix Pg 78.3, Temple xiv Pg 11.7
Treasury of Scriptural Knowledge, Chapter 23VERSE (5) - Ps 50:23; 67:6,7; 72:17; 115:12,13; 128:1-5 Nu 6:24-27 Isa 33:15-17
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