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PARALLEL HISTORY BIBLE - Psalms 26:6
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
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LXX- Greek Septuagint - Psalms 25:6 νιψομαι εν 1722 1520 αθωοις τας 3588 χειρας 5495 μου 3450 και 2532 κυκλωσω το 3588 θυσιαστηριον 2379 σου 4675 κυριε 2962
Douay Rheims Bible I will wash my hands among the innocent; and will compass thy altar, O Lord:
King James Bible - Psalms 26:6 I will wash mine hands in innocency: so will I compass thine altar, O LORD:
World English Bible I will wash my hands in innocence, so I will go about your altar, Yahweh;
Early Church Father Links Npnf-108 ii.XXV Pg 1, Npnf-108 ii.XXV Pg 12
World Wide Bible Resources
Psalms 25:6
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.iv.lxxxv Pg 0
Anf-01 viii.iv.xxxvi Pg 4
Ps. xxiv. Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’
Anf-03 iv.iv.xx Pg 8
Because Scripture calls idols “vanities” and “vain things.” See 2 Kings xvii. 15, Ps. xxiv. 4, Isa. lix. 4, Deut. xxxii. 21, etc. Whoever, therefore, honours an idol with the name of God, has fallen into idolatry. But if I speak of them as gods, something must be added to make it appear that I do not call them gods. For even the Scripture names “gods,” but adds “their,” viz. “of the nations:” just as David does when he had named “gods,” where he says, “But the gods of the nations are demons.”328 328
Anf-03 v.iv.iii.xix Pg 18
Ps. xxiv. 4, 5. He has slightly misquoted the passage. “For the eyes of the Lord are upon them that fear Him, upon them that hope in His mercy, to deliver their souls from death,” even eternal death, “and to nourish them in their hunger,” that is, after eternal life.2938 2938 95:7 100:3)
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-01 ii.ii.viii Pg 6
Isa. i. 16–20. Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].
Anf-01 viii.ii.xliv Pg 3
Isa. i. 16, etc. And that expression, “The sword shall devour you,” does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, “The sword shall devour you: for the mouth of the Lord hath spoken it.” And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. And so, too, Plato, when he says, “The blame is his who chooses, and God is blameless,”1858 1858 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed. Paris, 1853.] took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl,1859 1859 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291–298.] or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.
Anf-01 ix.vi.xlii Pg 15
Isa. i. 16. Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. For this reason, therefore, He has termed those “angels of the devil,” and “children of the wicked one,”4448 4448
Anf-01 viii.ii.lxi Pg 4
Isa. i. 16–20.
Anf-02 vi.iii.iii.xii Pg 21.1
Anf-02 vi.iv.v.xiv Pg 116.1
Anf-02 iv.ii.iii.xii Pg 2.1
Anf-03 v.iv.iii.xix Pg 6
Isa. i. 16, 17. be fond of the divine expostulations:2926 2926
Anf-01 ii.ii.viii Pg 4
Comp. Isa. i. 18. than scarlet, and blacker than sackcloth, yet if ye turn to Me with your whole heart, and say, Father! I will listen to you, as to a holy41 41 These words are not found in Scripture, though they are quoted again by Clem. Alex. (Pædag., i. 10) as from Ezekiel. people.” And in another place He speaks thus: “Wash you, and become clean; put away the wickedness of your souls from before mine eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye refuse, and will not hearken unto Me, the sword shall devour you, for the mouth of the Lord hath spoken these things.”42 42
Anf-02 vi.iii.iii.xii Pg 21.1
Anf-02 vi.v Pg 131.1
Anf-03 v.iv.v.xiv Pg 23
Isa. i. 17, 18. To him, for whom in every stage of lowliness there is provided so much of the Creator’s compassionate regard, shall be given that kingdom also which is promised by Christ, to whose merciful compassion belong, and for a great while have belonged,3955 3955 Jamdudum pertinent. those to whom the promise is made. For even if you suppose that the promises of the Creator were earthly, but that Christ’s are heavenly, it is quite clear that heaven has been as yet the property of no other God whatever, than Him who owns the earth also; quite clear that the Creator has given even the lesser promises (of earthly blessing), in order that I may more readily believe Him concerning His greater promises (of heavenly blessings) also, than (Marcion’s god), who has never given proof of his liberality by any preceding bestowal of minor blessings. “Blessed are they that hunger, for they shall be filled.”3956 3956
Anf-03 v.iv.iii.xix Pg 7
Quæstiones, alluding to Isa. i. 18: δεῦτε καὶ διαλεχθῶμεν, λέγει Κύριος. avoid contact with the wicked:2927 2927
Anf-03 v.iv.v.x Pg 9
Isa. i. 18. In the scarlet colour He indicates the blood of the prophets; in the crimson, that of the Lord, as the brighter. Concerning the forgiveness of sins, Micah also says: “Who is a God like unto Thee? pardoning iniquity, and passing by the transgressions of the remnant of Thine heritage. He retaineth not His anger as a testimony against them, because He delighteth in mercy. He will turn again, and will have compassion upon us; He wipeth away our iniquities, and casteth our sins into the depths of the sea.”3768 3768
Anf-03 v.x.xii Pg 13
Isa. i. 18. When great Babylon likewise is represented as drunk with the blood of the saints,8304 8304
Edersheim Bible History Lifetimes x.i Pg 35.4
Treasury of Scriptural Knowledge, Chapter 25VERSE (6) - Ps 24:4; 73:13 Ex 30:19,20 Isa 1:16-18 Tit 3:5 Heb 10:19-22
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