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PARALLEL HISTORY BIBLE - Psalms 89:11
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, 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
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LXX- Greek Septuagint - Psalms 88:12 σοι 4671 4674 εισιν 1526 5748 οι 3588 ουρανοι 3772 και 2532 ση 4674 εστιν 2076 5748 η 2228 1510 5753 3739 3588 γη 1093 την 3588 οικουμενην 3625 και 2532 το 3588 πληρωμα 4138 αυτης 846 συ 4771 εθεμελιωσας 2311 5656
Douay Rheims Bible Thine are the heavens, and thine is the earth: the world and the fulness thereof thou hast founded:
King James Bible - Psalms 89:11 The heavens are thine, the earth also is thine: as for the world and the fulness thereof, thou hast founded them.
World English Bible The heavens are yours. The earth also is yours; the world and its fullness. You have founded them.
Early Church Father Links Npnf-108 ii.LXXXVIII Pg 63, Npnf-213 iii.ix.vi Pg 40
World Wide Bible Resources
Psalms 88:12
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ii.ii.liv Pg 4
Ps. xxiv. 1; 1 Cor. x. 26; 28. These things they who live a godly life, that is never to be repented of, both have done and always will do.
Anf-01 ix.vi.xxxvii Pg 35
Ps. xxiv. 1. Wherefore also the Apostle Paul says in the Epistle to the Romans, “For there is no power but of God; the powers that be are ordained of God. Whosoever resisteth the power, resisteth the ordinance of God; and they that resist shall receive unto themselves condemnation. For rulers are not for a terror to a good work, but to an evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same; for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, the avenger for wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For this cause pay ye tribute also; for they are God’s ministers, attending continually upon this very thing.”4384 4384
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-02 vi.ii.x Pg 28.1
Anf-02 vi.iv.vi.xvii Pg 43.1
Anf-03 v.v.xxix Pg 14
Ps. xxiv. 1. It was when the waters were withdrawn into their hollow abysses that the dry land became conspicuous,6411 6411 Emicantior. which was hitherto covered with its watery envelope. Then it forthwith becomes “visible,”6412 6412 “Visibilis” is here the opposite of the term “invisibilis,” which Tertullian uses for the Scripture phrase “without form.” God saying, “Let the water be gathered together into one mass,6413 6413 In congregatione una. and let the dry land appear.”6414 6414
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-02 ii.ii.i Pg 32.2
ecf19Oz116z86; 119:125 143:12
Anf-01 ix.iii.iii Pg 12
Gen. i. 1. and all other things in succession; but neither gods nor angels [had any share in the work].
Anf-01 viii.vi.xxviii Pg 5
Gen. i. 1. then the sun, and the moon, and the stars. For having learned this in Egypt, and having been much taken with what Moses had written in the Genesis of the world, he fabled that Vulcan had made in the shield of Achilles a kind of representation of the creation of the world. For he wrote thus:2568 2568 Iliad, xviii. 483. — “There he described the earth, the heaven, the sea, The sun that rests not, and the moon full-orb’d; There also, all the stars which round about, As with a radiant frontlet, bind the skies.”
Anf-01 ix.ii.xix Pg 2
Gen. i. 1. for, as they maintain, by naming these four,—God, beginning, heaven, and earth,—he set forth their Tetrad. Indicating also its invisible and hidden nature, he said, “Now the earth was invisible and unformed.”2880 2880
Anf-02 iii.ii.v Pg 5.1
Anf-02 iv.ii.ii.x Pg 6.1
Anf-02 vi.ii.viii Pg 30.1
Anf-02 vi.iv.vi.vii Pg 8.1
Anf-02 vi.iv.v.xiv Pg 17.1
Anf-03 v.iv.iii.iv Pg 8
Gen. i. not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated2745 2745 Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler). the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act.2746 2746 This twofold virtue is very tersely expressed: “Sic et benedicebat quæ benefaciebat.” As yet the Word knew no malediction, because He was a stranger to malefaction.2747 2747 This, the translator fears, is only a clumsy way of representing the terseness of our author’s “maledicere” and “malefacere.” We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont,2748 2748 Bonitas et quidem operantior. with no imperious word, but with friendly hand preceded by an almost affable2749 2749 Blandiente. utterance: “Let us make man in our image, after our likeness.”2750 2750
Anf-03 v.v.iii Pg 11
Gen. i. 1. and as long as He continued making, one after the other, those things of which He was to be the Lord, it merely mentions God. “And God said,” “and God made,” “and God saw;”6160 6160
Anf-03 v.v.xix Pg 6
Gen. i. 1. just as it would have said, “At last God made the heaven and the earth,” if God had created these after all the rest. Now, if the beginning is a substance, the end must also be material. No doubt, a substantial thing6320 6320 Substantivum aliquid. may be the beginning of some other thing which may be formed out of it; thus the clay is the beginning of the vessel, and the seed is the beginning of the plant. But when we employ the word beginning in this sense of origin, and not in that of order, we do not omit to mention also the name of that particular thing which we regard as the origin of the other. On the other hand,6321 6321 De cetero. if we were to make such a statement as this, for example, “In the beginning the potter made a basin or a water-jug,” the word beginning will not here indicate a material substance (for I have not mentioned the clay, which is the beginning in this sense, but only the order of the work, meaning that the potter made the basin and the jug first, before anything else—intending afterwards to make the rest. It is, then, to the order of the works that the word beginning has reference, not to the origin of their substances. I might also explain this word beginning in another way, which would not, however, be inapposite.6322 6322 Non ab re tamen. The Greek term for beginning, which is ἀρχή, admits the sense not only of priority of order, but of power as well; whence princes and magistrates are called ἀρχοντες. Therefore in this sense too, beginning may be taken for princely authority and power. It was, indeed, in His transcendent authority and power, that God made the heaven and the earth.
Anf-03 v.v.xx Pg 12
Gen. i. 1. —“and the Word was with God, and the Word was God. All things were made by Him, and without Him nothing was made.”6333 6333
Anf-03 v.v.xxii Pg 9
Gen. i. 1. I revere6345 6345 Adoro: reverently admire. the fulness of His Scripture, in which He manifests to me both the Creator and the creation. In the gospel, moreover, I discover a Minister and Witness of the Creator, even His Word.6346 6346
Anf-03 v.v.xxvi Pg 3
Gen. i. 1. The Scripture, which at its very outset proposes to run through the order thereof tells us as its first information that it was created; it next proceeds to set forth what sort of earth it was.6367 6367 Qualitatem ejus: unless this means “how He made it,” like the “qualiter fecerit” below. In like manner with respect to the heaven, it informs us first of its creation—“In the beginning God made the heaven:”6368 6368
Anf-03 v.v.xxvi Pg 5
Gen. i. 1. it then goes on to introduce its arrangement; how that God both separated “the water which was below the firmament from that which was above the firmament,”6369 6369
Anf-03 v.v.xxix Pg 29
Cum cælo separavit: Gen. i. 1.
Anf-03 v.v.xxvi Pg 17
Gen. i. 1, 2. —the very same earth, no doubt, which God made, and of which the Scripture had been speaking at that very moment.6381 6381 Cum maxime edixerat. For that very “but”6382 6382 The “autem” of the note just before this. is inserted into the narrative like a clasp,6383 6383 Fibula. (in its function) of a conjunctive particle, to connect the two sentences indissolubly together: “But the earth.” This word carries back the mind to that earth of which mention had just been made, and binds the sense thereunto.6384 6384 Alligat sensum. Take away this “but,” and the tie is loosened; so much so that the passage, “But the earth was without form, and void,” may then seem to have been meant for any other earth.
Anf-03 vi.iii.iii Pg 8
Gen. i. 1, 2, and comp. the LXX. The first thing, O man, which you have to venerate, is the age of the waters in that their substance is ancient; the second, their dignity, in that they were the seat of the Divine Spirit, more pleasing to Him, no doubt, than all the other then existing elements. For the darkness was total thus far, shapeless, without the ornament of stars; and the abyss gloomy; and the earth unfurnished; and the heaven unwrought: water8557 8557 Liquor. alone—always a perfect, gladsome, simple material substance, pure in itself—supplied a worthy vehicle to God. What of the fact that waters were in some way the regulating powers by which the disposition of the world thenceforward was constituted by God? For the suspension of the celestial firmament in the midst He caused by “dividing the waters;”8558 8558
Edersheim Bible History Lifetimes viii.xix Pg 44.2
Treasury of Scriptural Knowledge, Chapter 88VERSE (11) - Ps 24:1,2; 50:12; 115:16 Ge 1:1; 2:1 1Ch 29:11 Job 41:11
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