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PARALLEL HISTORY BIBLE - Psalms 66:5
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
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LXX- Greek Septuagint - Psalms 65:5 δευτε 1205 5773 και 2532 ιδετε 1492 5628 τα 3588 εργα 2041 του 3588 θεου 2316 φοβερος εν 1722 1520 βουλαις υπερ 5228 τους 3588 υιους 5207 των 3588 ανθρωπων 444
Douay Rheims Bible Come and see the works of God; who is terrible in his counsels over the sons of men.
King James Bible - Psalms 66:5 Come and see the works of God: he is terrible in his doing toward the children of men.
World English Bible Come, and see God's deeds-- awesome work on behalf of the children of men.
Early Church Father Links Npnf-107 iv.xi Pg 9, Npnf-108 ii.LXV Pg 37, Npnf-108 ii.LXV Pg 39, Npnf-108 iii Pg 154, Npnf-208 vii.ix Pg 42, Npnf-209 ii.iii.i Pg 215
World Wide Bible Resources
Psalms 65:5
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
Treasury of Scriptural Knowledge, Chapter 65VERSE (5) - :16; 46:8; 111:2; 126:1-3 Nu 23:23
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