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PARALLEL HISTORY BIBLE - Psalms 63:5
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
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LXX- Greek Septuagint - Psalms 62:6 ωσει 5616 στεατος και 2532 πιοτητος 4096 εμπλησθειη η 2228 1510 5753 3739 3588 ψυχη 5590 μου 3450 και 2532 χειλη 5491 αγαλλιασεως 20 αινεσει το 3588 στομα 4750 μου 3450
Douay Rheims Bible Let my soul be filled as with marrow and fatness: and my mouth shall praise thee with joyful lips.
King James Bible - Psalms 63:5 My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips:
World English Bible My soul shall be satisfied as with the richest food. My mouth shall praise you with joyful lips,
Early Church Father Links Anf-05 iii.iv.i.xiv.vi Pg 2, Npnf-106 vii.lvii Pg 59, Npnf-107 iv.v Pg 18, Npnf-108 ii.LXII Pg 69, Npnf-108 ii.LXXXI Pg 81, Npnf-210 v.iv Pg 45
World Wide Bible Resources
Psalms 62:6
Early Christian Commentary - (A.D. 100 - A.D. 325) Npnf-201 iii.xvi.i Pg 15
Anf-01 ix.vi.iv Pg 3
Ps. cii. 25–28. The cause of the difference in the numbering of the Psalms is that the Septuagint embraces in one psalm—the ninth—the two which form the ninth and tenth in the Hebrew text. pointing out plainly what things they are that pass away, and who it is that doth endure for ever—God, together with His servants. And in like manner Esaias says: “Lift up your eyes to the heavens, and look upon the earth beneath; for the heaven has been set together as smoke, and the earth shall wax old like a garment, and they who dwell therein shall die in like manner. But my salvation shall be for ever, and my righteousness shall not pass away.”3832 3832
Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv. nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Anf-03 iv.ix.iii Pg 5
There is, if the text be genuine, some confusion here. Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii. “But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165 1165
Anf-01 ii.ii.xxxii Pg 5
Gen. xxii. 17, Gen. xxviii. 4. All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.
Anf-03 v.iv.vi.xx Pg 25
Gen. xxii. 17. Therefore “one star differeth from another star in glory.”6119 6119
Anf-03 iv.ix.i Pg 11
See Gen. xxii. 18; and comp. Gal. iii. 16, and the reference in both places. and that1130 1130
Anf-01 vi.ii.vi Pg 34
Gen. i. 28. Who then is able to govern the beasts, or the fishes, or the fowls of heaven? For we ought to perceive that to govern implies authority, so that one should command and rule. If, therefore, this does not exist at present, yet still He has promised it to us. When? When we ourselves also have been made perfect [so as] to become heirs of the covenant of the Lord.1526 1526 These are specimens of the “Gnosis,” or faculty of bringing out the hidden spiritual meaning of Scripture referred to before. Many more such interpretations follow.
Anf-01 ii.ii.xxxiii Pg 5
Gen. i. 28. We see,138 138 Or, “let us consider.” then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength.
Anf-01 vi.ii.vi Pg 21
Gen. i. 28. These things [were spoken] to the Son. Again, I will show thee how, in respect to us,1513 1513 Cod. Sin. inserts, “the Lord says.” He has accomplished a second fashioning in these last days. The Lord says, “Behold, I will make1514 1514 Cod. Sin. has “I make.” the last like the first.”1515 1515
Anf-01 viii.iv.lxii Pg 3
Gen. i. 26; 28. And that you may not change the [force of the] words just quoted, and repeat what your teachers assert,—either that God said to Himself, ‘Let Us make,’ just as we, when about to do something, oftentimes say to ourselves, ‘Let us make;’ or that God spoke to the elements, to wit, the earth and other similar substances of which we believe man was formed, ‘Let Us make,’—I shall quote again the words narrated by Moses himself, from which we can indisputably learn that [God] conversed with some one who was numerically distinct from Himself, and also a rational Being. These are the words: ‘And God said, Behold, Adam has become as one of us, to know good and evil.’2175 2175
Anf-01 ix.vi.xii Pg 3
Gen. i. 28.
Anf-02 vi.iii.ii.x Pg 4.1
Anf-02 vi.iv.ii.xxiii Pg 7.1
Anf-02 vi.iv.iii Pg 53.1
Anf-02 vi.iv.iii Pg 232.1
Anf-02 vi.iv.ix Pg 270.1
Anf-03 v.iv.ii.xxix Pg 10
Gen. i. 28. but also, “Thou shalt not commit adultery,” and, “Thou shalt not covet thy neighbour’s wife;”2681 2681
Anf-03 iv.xi.xxvii Pg 6
Gen. i. 28. Excess, however, has He cursed, in adulteries, and wantonness, and chambering.1698 1698 Lupanaria. Well, now, in this usual function of the sexes which brings together the male and the female in their common intercourse, we know that both the soul and the flesh discharge a duty together: the soul supplies desire, the flesh contributes the gratification of it; the soul furnishes the instigation, the flesh affords the realization. The entire man being excited by the one effort of both natures, his seminal substance is discharged, deriving its fluidity from the body, and its warmth from the soul. Now if the soul in Greek is a word which is synonymous with cold,1699 1699 See above, c. xxv. p. 206. how does it come to pass that the body grows cold after the soul has quitted it? Indeed (if I run the risk of offending modesty even, in my desire to prove the truth), I cannot help asking, whether we do not, in that very heat of extreme gratification when the generative fluid is ejected, feel that somewhat of our soul has gone from us? And do we not experience a faintness and prostration along with a dimness of sight? This, then, must be the soul-producing seed, which arises at once from the out-drip of the soul, just as that fluid is the body-producing seed which proceeds from the drainage of the flesh. Most true are the examples of the first creation. Adam’s flesh was formed of clay. Now what is clay but an excellent moisture, whence should spring the generating fluid? From the breath of God first came the soul. But what else is the breath of God than the vapour of the spirit, whence should spring that which we breathe out through the generative fluid? Forasmuch, therefore, as these two different and separate substances, the clay and the breath, combined at the first creation in forming the individual man, they then both amalgamated and mixed their proper seminal rudiments in one, and ever afterwards communicated to the human race the normal mode of its propagation, so that even now the two substances, although diverse from each other, flow forth simultaneously in a united channel; and finding their way together into their appointed seed-plot, they fertilize with their combined vigour the human fruit out of their respective natures. And inherent in this human product is his own seed, according to the process which has been ordained for every creature endowed with the functions of generation. Accordingly from the one (primeval) man comes the entire outflow and redundance of men’s souls—nature proving herself true to the commandment of God, “Be fruitful, and multiply.”1700 1700
Anf-03 iv.xi.xxvii Pg 9
Gen. i. 28. For in the very preamble of this one production, “Let us make man,”1701 1701
Anf-03 v.v.i Pg 15
Quoting Gen. i. 28, “Be fruitful and multiply” (Rigalt.). and yet despises it in respect of his art.6137 6137 Disregarding the law when it forbids the representation of idols. (Rigalt.). He falsifies by a twofold process—with his cautery and his pen.6138 6138 Et cauterio et stilo. The former instrument was used by the encaustic painters for burning in the wax colours into the ground of their pictures (Westropp’s Handbook of Archæology, p. 219). Tertullian charges Hermogenes with using his encaustic art to the injury of the scriptures, by practically violating their precepts in his artistic works; and with using his pen (stilus) in corrupting the doctrine thereof by his heresy. He is a thorough adulterer, both doctrinally and carnally, since he is rank indeed with the contagion of your marriage-hacks,6139 6139 By the nubentium contagium, Tertullian, in his Montanist rigour, censures those who married more than once. and has also failed in cleaving to the rule of faith as much as the apostle’s own Hermogenes.6140 6140
Anf-03 v.viii.xlv Pg 5
Gen. i. 28. the flesh and the soul have had a simultaneous birth, without any calculable difference in time; so that the two have been even generated together in the womb, as we have shown in our Treatise on the Soul.7583 7583 See ch. xxvii. Contemporaneous in the womb, they are also temporally identical in their birth. The two are no doubt produced by human parents7584 7584 We treat “homines” as a nominative, after Oehler. of two substances, but not at two different periods; rather they are so entirely one, that neither is before the other in point of time. It is more correct (to say), that we are either entirely the old man or entirely the new, for we cannot tell how we can possibly be anything else. But the apostle mentions a very clear mark of the old man. For “put off,” says he, “concerning the former conversation, the old man;”7585 7585
Anf-03 vi.ii.ii Pg 3
Or, “while these things continue, those which respect the Lord rejoice in purity along with them—Wisdom,” etc. For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, “What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure.”1458 1458
Anf-01 ix.iv.x Pg 2
Gen. xv. 5. and Him who, by His Son Christ Jesus, has called us to the knowledge of Himself, from the worship of stones, so that those who were not a people were made a people, and she beloved who was not beloved3374 3374
Anf-01 ix.vi.viii Pg 8
Gen. xv. 5. as John the Baptist says: “For God is able from these stones to raise up children unto Abraham.”3873 3873
Anf-01 ii.ii.x Pg 5
Gen. xv. 5, 6; Rom. iv. 3. On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.49 49 96:10,11 99:1
Anf-02 vi.iv.vi.xv Pg 9.1
Anf-02 vi.iv.vi.xv Pg 9.1
Anf-01 vi.ii.xiv Pg 3
Ex. xxiv. 18. And he received from the Lord1643 1643
Anf-02 vi.iv.vi.iii Pg 26.1
Anf-03 v.iv.v.xv Pg 52
Jer. xvii. 5. Whereas in Psalm cxvii. it is said: “It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to place hope in princes.”4032 4032
Anf-03 v.iv.iv.xxi Pg 8
Isa. ii. 2, 3. The gospel will be this “way,” of the new law and the new word in Christ, no longer in Moses. “And He shall judge among the nations,” even concerning their error. “And these shall rebuke a large nation,” that of the Jews themselves and their proselytes. “And they shall beat their swords into ploughshares, and their spears3396 3396 Sibynas, Σιβύνη· ὅπλον δόρατι παραπλήσιον. Hesychius, “Sibynam appellant Illyrii telum venabuli simile.” Paulus, ex Festo, p. 336, Müll. (Oehler.) into pruning-hooks;” in other words, they shall change into pursuits of moderation and peace the dispositions of injurious minds, and hostile tongues, and all kinds of evil, and blasphemy. “Nation shall not lift up sword against nation,” shall not stir up discord. “Neither shall they learn war any more,”3397 3397
Anf-03 v.iv.vi.iv Pg 12
Isa. ii. 2 (Sept). “and in the last days I will pour out of my Spirit upon all flesh”5332 5332
Anf-03 iv.ix.iii Pg 14
Isa. ii. 2, 3. —not of Esau, the former son, but of Jacob, the second; that is, of our “people,” whose “mount” is Christ, “præcised without concisors’ hands,1174 1174
Anf-01 ix.vi.xxxv Pg 10
Isa. ii. 3, 4; Mic. iv. 2, 3. If therefore another law and word, going forth from Jerusalem, brought in such a [reign of] peace among the Gentiles which received it (the word), and convinced, through them, many a nation of its folly, then [only] it appears that the prophets spake of some other person. But if the law of liberty, that is, the word of God, preached by the apostles (who went forth from Jerusalem) throughout all the earth, caused such a change in the state of things, that these [nations] did form the swords and war-lances into ploughshares, and changed them into pruning-hooks for reaping the corn, [that is], into instruments used for peaceful purposes, and that they are now unaccustomed to fighting, but when smitten, offer also the other cheek,4347 4347
Anf-03 iv.ix.iii Pg 17
Isa. ii. 3, 4. Who else, therefore, are understood but we, who, fully taught by the new law, observe these practices,—the old law being obliterated, the coming of whose abolition the action itself1177 1177 i.e., of beating swords into ploughs, etc. demonstrates? For the wont of the old law was to avenge itself by the vengeance of the glaive, and to pluck out “eye for eye,” and to inflict retaliatory revenge for injury.1178 1178
Anf-03 v.iv.iv.xxi Pg 10
Isa. ii. 4. that is, the provocation of hostilities; so that you here learn that Christ is promised not as powerful in war, but pursuing peace. Now you must deny either that these things were predicted, although they are plainly seen, or that they have been accomplished, although you read of them; else, if you cannot deny either one fact or the other, they must have been accomplished in Him of whom they were predicted. For look at the entire course of His call up to the present time from its beginning, how it is addressed to the nations (Gentiles) who are in these last days approaching to God the Creator, and not to proselytes, whose election3398 3398 Allectio. was rather an event of the earliest days. Verily the apostles have annulled3399 3399 Junius explains the author’s induxerunt by deleverunt; i.e., “they annulled your opinion about proselytes being the sole called, by their promulgation of the gospel.” that belief of yours.
Anf-03 v.iv.v.i Pg 18
Isa. ii. 4. meaning not those of the Jewish people only, but of the nations which are judged by the new law of the gospel and the new word of the apostles, and are amongst themselves rebuked of their old error as soon as they have believed. And as the result of this, “they beat their swords into ploughshares, and their spears (which are a kind of hunting instruments) into pruning-hooks;”3493 3493
Anf-03 v.iv.v.i Pg 19
Isa. ii. 4. that is to say, minds, which once were fierce and cruel, are changed by them into good dispositions productive of good fruit. And again: “Hearken unto me, hearken unto me, my people, and ye kings, give ear unto me; for a law shall proceed from me, and my judgment for a light to the nations;”3494 3494
Anf-03 v.iv.v.i Pg 20
Isa. ii. 4, according to the Sept. wherefore He had determined and decreed that the nations also were to be enlightened by the law and the word of the gospel. This will be that law which (according to David also) is unblameable, because “perfect, converting the soul”3495 3495
Npnf-201 iv.viii.xvii Pg 11
Anf-03 v.iv.v.xxiv Pg 45
Isa. xi. 8, 9. And, indeed, we are aware (without doing violence to the literal sense of the passage, since even these noxious animals have actually been unable to do hurt where there has been faith) that under the figure of scorpions and serpents are portended evil spirits, whose very prince is described4457 4457 Deputetur. by the name of serpent, dragon, and every other most conspicuous beast in the power of the Creator.4458 4458 Penes Creatorem. This power the Creator conferred first of all upon His Christ, even as the ninetieth Psalm says to Him: “Upon the asp and the basilisk shalt Thou tread; the lion and the dragon shalt Thou trample under foot.”4459 4459
Anf-01 ix.vi.x Pg 5
Isa. xlii. 10, quoted from memory. And Jeremiah says: “Behold, I will make a new covenant, not as I made with your fathers”3903 3903
Anf-02 vi.ii.i Pg 22.1
Anf-01 v.ii.xvii Pg 5
Cant. i. 3, 4. Let no one be anointed with the bad odour of the doctrine of [the prince of] this world; let not the holy Church of God be led captive by his subtlety, as was the first woman.605 605 Literally, “before the ages.” Why do we not, as gifted with reason, act wisely? When we had received from Christ, and had grafted in us the faculty of judging concerning God, why do we fall headlong into ignorance? and why, through a careless neglect of acknowledging the gift which we have received, do we foolishly perish?
Treasury of Scriptural Knowledge, Chapter 62VERSE (5) - Ps 17:15; 36:7-9; 65:4; 104:34 So 1:4 Isa 25:6 Jer 31:4
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