| |  |
PARALLEL HISTORY BIBLE - Psalms 90:17
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
TEXT: BIB | AUDIO: MISLR - DAVIS | VIDEO: BIB
ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE
HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB
|
LXX- Greek Septuagint - Psalms 89:17 και 2532 εστω 2077 5749 η 2228 1510 5753 3739 3588 λαμπροτης κυριου 2962 του 3588 θεου 2316 ημων 2257 εφ 1909 ' ημας 2248 και 2532 τα 3588 εργα 2041 των 3588 χειρων 5501 ημων 2257 κατευθυνον εφ 1909 ' ημας 2248
Douay Rheims Bible And let the brightness of the Lord our God be upon us: and direct thou the works of our hands over us; yea, the work of our hands do thou direct.
King James Bible - Psalms 90:17 And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it.
World English Bible Let the favor of the Lord our God be on us; establish the work of our hands for us; yes, establish the work of our hands.
Early Church Father Links Npnf-107 iii.xciv Pg 13, Npnf-108 ii.LXXXIX Pg 57, Npnf-204 xxi.ii.i.xi Pg 40
World Wide Bible Resources
Psalms 89:17
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.iv.xxii Pg 4
Ps. l. (in E. V.). Accordingly He neither takes sacrifices from you nor commanded them at first to be offered because they are needful to Him, but because of your sins. For indeed the temple, which is called the temple in Jerusalem, He admitted to be His house or court, not as though He needed it, but in order that you, in this view of it, giving yourselves to Him, might not worship idols. And that this is so, Isaiah says: ‘What house have ye built Me? saith the Lord. Heaven is My throne, and earth is My footstool.’2004 2004
Anf-01 ix.ii.xv Pg 33
Ps. xix. 1. Hence also it comes to pass, that when the soul is involved in difficulties and distresses, for its own relief it calls out, “Oh” (Ω), in honour of the letter in question,2852 2852 The text is here altogether uncertain: we have given the probable meaning. so that its cognate soul above may recognise [its distress], and send down to it relief.
Anf-01 ii.ii.xxvii Pg 7
Ps. xix. 1–3.
Anf-01 viii.iv.lxiv Pg 8
Ps. xix. 1–6.
Anf-01 viii.iv.xxx Pg 3
Ps. xix. And that we, who have been made wise by them, confess that the statutes of the Lord are sweeter than honey and the honey-comb, is manifest from the fact that, though threatened with death, we do not deny His name. Moreover, it is also manifest to all, that we who believe in Him pray to be kept by Him from strange, i.e., from wicked and deceitful, spirits; as the word of prophecy, personating one of those who believe in Him, figuratively declares. For we do continually beseech God by Jesus Christ to preserve us from the demons which are hostile to the worship of God, and whom we of old time served, in order that, after our conversion by Him to God, we may be blameless. For we call Him Helper and Redeemer, the power of whose name even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate, governor of Judæa, they are overcome. And thus it is manifest to all, that His Father has given Him so great power, by virtue of which demons are subdued to His name, and to the dispensation of His suffering.
rest. And I beheld that horn waging war against the saints, and prevailing against them, until the Ancient of days came; and He gave judgment for the saints of the Most High. And the time came, and the saints of the Most High possessed the kingdom. And it was told me concerning the fourth beast: There shall be a fourth kingdom upon earth, which shall prevail over all these kingdoms, and shall devour the whole earth, and shall destroy and make it thoroughly waste. And the ten horns are ten kings that shall arise; and one shall arise after them;2027 2027 Literally, “And the ten horns, ten kings shall arise after them.” and he shall surpass the first in evil deeds, and he shall subdue three kings, and he shall speak words against the Most High, and shall overthrow the rest of the saints of the Most High, and shall expect to change the seasons and the times. And it shall be delivered into his hands for a time, and times, and half a time. And the judgment sat, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom, and the power, and the great places of the kingdoms under the heavens, were given to the holy people of the Most High, to reign in an everlasting kingdom: and all powers shall be subject to Him, and shall obey Him. Hitherto is the end of the matter. I, Daniel, was possessed with a very great astonishment, and my speech was changed in me; yet I kept the matter in my heart.’ ”2028 2028
Anf-02 vi.iv.vi.xvi Pg 37.1
Anf-01 ix.iii.xxxv Pg 14
Gen. ii. 7. teaching us that by the participation of life the soul became alive; so that the soul, and the life which it possesses, must be understood as being separate existences. When God therefore bestows life and perpetual duration, it comes to pass that even souls which did not previously exist should henceforth endure [for ever], since God has both willed that they should exist, and should continue in existence. For the will of God ought to govern and rule in all things, while all other things give way to Him, are in subjection, and devoted to His service. Thus far, then, let me speak concerning the creation and the continued duration of the soul.
Anf-01 viii.vi.xxx Pg 3
Gen. ii. 7. He thought, accordingly, that the man first so named existed before the man who was made, and that he who was formed of the earth was afterwards made according to the pre-existent form. And that man was formed of earth, Homer, too, having discovered from the ancient and divine history which says, “Dust thou art, and unto dust shalt thou return,”2579 2579
Anf-01 viii.viii.vii Pg 5
Gen. ii. 7. It is evident, therefore, that man made in the image of God was of flesh. Is it not, then, absurd to say, that the flesh made by God in His own image is contemptible, and worth nothing? But that the flesh is with God a precious possession is manifest, first from its being formed by Him, if at least the image is valuable to the former and artist; and besides, its value can be gathered from the creation of the rest of the world. For that on account of which the rest is made, is the most precious of all to the maker.
Anf-01 ix.vi.xxi Pg 2
Gen. ii. 7. It was not angels, therefore, who made us, nor who formed us, neither had angels power to make an image of God, nor any one else, except the Word of the Lord, nor any Power remotely distant from the Father of all things. For God did not stand in need of these [beings], in order to the accomplishing of what He had Himself determined with Himself beforehand should be done, as if He did not possess His own hands. For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom, freely and spontaneously, He made all things, to whom also He speaks, saying, “Let Us make man after Our image and likeness;”4064 4064
Anf-01 ix.vii.xvi Pg 10
Gen. ii. 7. Wherefore also the Lord spat on the ground and made clay, and smeared it upon the eyes, pointing out the original fashioning [of man], how it was effected, and manifesting the hand of God to those who can understand by what [hand] man was formed out of the dust. For that which the artificer, the Word, had omitted to form in the womb, [viz., the blind man’s eyes], He then supplied in public, that the works of God might be manifested in him, in order that we might not be seeking out another hand by which man was fashioned, nor another Father; knowing that this hand of God which formed us at the beginning, and which does form us in the womb, has in the last times sought us out who were lost, winning back His own, and taking up the lost sheep upon His shoulders, and with joy restoring it to the fold of life.
Anf-02 iv.ii.ii.xix Pg 3.1
Anf-03 v.iv.iii.ix Pg 14
Gen. ii. 7. that God breathed into man’s nostrils the breath of life, and that man became thereby a living soul, not a life-giving spirit, has distinguished that soul from the condition of the Creator. The work must necessarily be distinct from the workman, and it is inferior to him. The pitcher will not be the potter, although made by the potter; nor in like manner, will the afflatus, because made by the spirit, be on that account the spirit. The soul has often been called by the same name as the breath. You should also take care that no descent be made from the breath to a still lower quality. So you have granted (you say) the infirmity of the soul, which you denied before! Undoubtedly, when you demand for it an equality with God, that is, a freedom from fault, I contend that it is infirm. But when the comparison is challenged with an angel, I am compelled to maintain that the head over all things is the stronger of the two, to whom the angels are ministers,2825 2825
Anf-03 iv.xi.iii Pg 16
Gen. ii. 7. —by that inspiration of God, of course. On this point, therefore, nothing further need be investigated or advanced by us. It has its own treatise,1521 1521 Titulus. and its own heretic. I shall regard it as my introduction to the other branches of the subject.
Anf-03 v.iv.ii.xxiv Pg 17
םרָאָהָ, homo, from המָרַאְַהָ, humus, the ground; see the Hebrew of Gen. ii. 7. “And the Lord God made man of the dust of the ground,” not of spiritual essence; this afterwards came from the divine afflatus: “and man became a living soul.” What, then, is man? Made, no doubt of it, of the dust; and God placed him in paradise, because He moulded him, not breathed him, into being—a fabric of flesh, not of spirit. Now, this being the case, with what face will you contend for the perfect character of that goodness which did not fail in some one particular only of man’s deliverance, but in its general capacity? If that is a plenary grace and a substantial mercy which brings salvation to the soul alone, this were the better life which we now enjoy whole and entire; whereas to rise again but in part will be a chastisement, not a liberation. The proof of the perfect goodness is, that man, after his rescue, should be delivered from the domicile and power of the malignant deity unto the protection of the most good and merciful God. Poor dupe of Marcion, fever2634 2634 Febricitas. is hard upon you; and your painful flesh produces a crop of all sorts of briers and thorns. Nor is it only to the Creator’s thunderbolts that you lie exposed, or to wars, and pestilences, and His other heavier strokes, but even to His creeping insects. In what respect do you suppose yourself liberated from His kingdom when His flies are still creeping upon your face? If your deliverance lies in the future, why not also in the present, that it may be perfectly wrought? Far different is our condition in the sight of Him who is the Author, the Judge, the injured2635 2635 Offensum, probably in respect of the Marcionite treatment of His attributes. Head of our race! You display Him as a merely good God; but you are unable to prove that He is perfectly good, because you are not by Him perfectly delivered.
Anf-03 iv.xi.xxvi Pg 9
Gen. ii. 7. Nor could God have known man in the womb, except in his entire nature: “And before thou camest forth out of the womb, I sanctified thee.”1693 1693
Anf-03 v.v.xxvi Pg 9
Gen. ii. 7. Now this is undoubtedly6373 6373 Utique. the correct and fitting mode for the narrative. First comes a prefatory statement, then follow the details in full;6374 6374 Prosequi. first the subject is named, then it is described.6375 6375 Primo præfari, postea prosequi; nominare, deinde describere. This properly is an abstract statement, given with Tertullian’s usual terseness: “First you should (‘decet’) give your preface, then follow up with details: first name your subject, then describe it.” How absurd is the other view of the account,6376 6376 Alioquin. when even before he6377 6377 Hermogenes, whose view of the narrative is criticised. had premised any mention of his subject, i.e. Matter, without even giving us its name, he all on a sudden promulged its form and condition, describing to us its quality before mentioning its existence,—pointing out the figure of the thing formed, but concealing its name! But how much more credible is our opinion, which holds that Scripture has only subjoined the arrangement of the subject after it has first duly described its formation and mentioned its name! Indeed, how full and complete6378 6378 Integer. is the meaning of these words: “In the beginning God created the heaven and the earth; but6379 6379 Autem. the earth was without form, and void,”6380 6380
Anf-03 v.v.xxxi Pg 12
Gen. ii. 7. Now, although it here mentions the nostrils,6453 6453 Both in the quotation and here, Tertullian read “faciem” where we read “nostrils.” it does not say that they were made by God; so again it speaks of skin6454 6454 Cutem: another reading has “costam,” rib. and bones, and flesh and eyes, and sweat and blood, in subsequent passages,6455 6455
Anf-03 v.vii.xvii Pg 6
Gen. ii. 7. As, then, the first Adam is thus introduced to us, it is a just inference that the second Adam likewise, as the apostle has told us, was formed by God into a quickening spirit out of the ground,—in other words, out of a flesh which was unstained as yet by any human generation. But that I may lose no opportunity of supporting my argument from the name of Adam, why is Christ called Adam by the apostle, unless it be that, as man, He was of that earthly origin? And even reason here maintains the same conclusion, because it was by just the contrary7184 7184 Æmula. operation that God recovered His own image and likeness, of which He had been robbed by the devil. For it was while Eve was yet a virgin, that the ensnaring word had crept into her ear which was to build the edifice of death. Into a virgin’s soul, in like manner, must be introduced that Word of God which was to raise the fabric of life; so that what had been reduced to ruin by this sex, might by the selfsame sex be recovered to salvation. As Eve had believed the serpent, so Mary believed the angel.7185 7185 Literally, “Gabriel.” The delinquency which the one occasioned by believing, the other by believing effaced. But (it will be said) Eve did not at the devil’s word conceive in her womb. Well, she at all events conceived; for the devil’s word afterwards became as seed to her that she should conceive as an outcast, and bring forth in sorrow. Indeed she gave birth to a fratricidal devil; whilst Mary, on the contrary, bare one who was one day to secure salvation to Israel, His own brother after the flesh, and the murderer of Himself. God therefore sent down into the virgin’s womb His Word, as the good Brother, who should blot out the memory of the evil brother. Hence it was necessary that Christ should come forth for the salvation of man, in that condition of flesh into which man had entered ever since his condemnation.
Anf-03 v.viii.v Pg 9
Literally, “if he be known beyond the bishop.” than the bishop, he is ruined. But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to the Lord, and not after their own lust. Let all things be done to the honour of God.1098 1098
Anf-03 v.viii.liii Pg 5
Compare ver. 45 with Gen. ii. 7. Now since Adam was the first man, since also the flesh was man prior to the soul7690 7690 See this put more fully above, c. v., near the end. it undoubtedly follows that it was the flesh that became the living soul. Moreover, since it was a bodily substance that assumed this condition, it was of course the natural (or animate) body that became the living soul. By what designation would they have it called, except that which it became through the soul, except that which it was not previous to the soul, except that which it can never be after the soul, but through its resurrection? For after it has recovered the soul, it once more becomes the natural (or animate) body, in order that it may become a spiritual body. For it only resumes in the resurrection the condition which it once had. There is therefore by no means the same good reason why the soul should be called the natural (or animate) body, which the flesh has for bearing that designation. The flesh, in fact, was a body before it was an animate body. When the flesh was joined by the soul,7691 7691 Animata. it then became the natural (or animate) body. Now, although the soul is a corporeal substance,7692 7692 See the De Anima, v.–ix., for a full statement of Tertullian’s view of the soul’s corporeality. yet, as it is not an animated body, but rather an animating one, it cannot be called the animate (or natural) body, nor can it become that thing which it produces. It is indeed when the soul accrues to something else that it makes that thing animate; but unless it so accrues, how will it ever produce animation? As therefore the flesh was at first an animate (or natural) body on receiving the soul, so at last will it become a spiritual body when invested with the spirit. Now the apostle, by severally adducing this order in Adam and in Christ, fairly distinguishes between the two states, in the very essentials of their difference. And when he calls Christ “the last Adam,”7693 7693
Anf-03 v.viii.v Pg 10
Comp. 1 Cor. x. 31.
Anf-01 v.iii.vi Pg 9
Dan. ii. 44, Dan. vii. 14; 27. says Daniel the prophet. Let us all therefore love one another in harmony, and let no one look upon his neighbour according to the flesh, but in Christ Jesus. Let nothing exist among you which may divide you; but be ye united with your bishop, being through him subject to God in Christ.
Anf-01 ix.vii.xxvii Pg 7
Dan. ii. 44, 45.
Anf-03 iv.ix.iii Pg 16
See Dan. ii. 34, 35, 44, 45" id="iv.ix.iii-p16.1" parsed="|Dan|2|34|2|35;|Dan|2|44|0|0;|Dan|2|45|0|0" osisRef="Bible:Dan.2.34-Dan.2.35 Bible:Dan.2.44 Bible:Dan.2.45">Dan. ii. 34, 35, 44, 45. See c. xiv. below. In short, the coming procession of a new law out of this “house of the God of Jacob” Isaiah in the ensuing words announces, saying, “For from Zion shall go out a law, and the word of the Lord out of Jerusalem, and shall judge among the nations,”—that is, among us, who have been called out of the nations,—“and they shall join to beat their glaives into ploughs, and their lances into sickles; and nations shall not take up glaive against nation, and they shall no more learn to fight.”1176 1176
Anf-03 iv.ix.xiv Pg 10
Or, “worldly kingdoms.” See Dan. ii. 34, 35, 44, 45" id="iv.ix.xiv-p10.1" parsed="|Dan|2|34|2|35;|Dan|2|44|0|0;|Dan|2|45|0|0" osisRef="Bible:Dan.2.34-Dan.2.35 Bible:Dan.2.44 Bible:Dan.2.45">Dan. ii. 34, 35, 44, 45. Of which second advent of the same (Christ) Daniel has said: “And, behold, as it were a Son of man, coming with the clouds of the heaven, came unto the Ancient of days, and was present in His sight; and they who were standing by led (Him) unto Him. And there was given Him royal power; and all nations of the earth, according to their race, and all glory, shall serve Him: and His power is eternal, which shall not be taken away, and His kingdom one which shall not be corrupted.”1453 1453
Anf-01 ix.vi.xxi Pg 48
Dan. vii. 13, 14. and as smiting all temporal kingdoms, and as blowing them away (ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. “His dominion,” it is said, “is an everlasting dominion, and His kingdom shall not perish.”4100 4100
Anf-01 v.iii.vi Pg 9
Dan. ii. 44, Dan. vii. 14; 27. says Daniel the prophet. Let us all therefore love one another in harmony, and let no one look upon his neighbour according to the flesh, but in Christ Jesus. Let nothing exist among you which may divide you; but be ye united with your bishop, being through him subject to God in Christ.
Anf-03 iv.ix.xiv Pg 11
See Dan. vii. 13, 14. Then, assuredly, is He to have an honourable mien, and a grace not “deficient more than the sons of men;” for (He will then be) “blooming in beauty in comparison with the sons of men.”1454 1454 See c. ix. med. “Grace,” says the Psalmist, “hath been outpoured in Thy lips: wherefore God hath blessed Thee unto eternity. Gird Thee Thy sword around Thy thigh, most potent in Thy bloom and beauty!”1455 1455 See c. ix. med. while the Father withal afterwards, after making Him somewhat lower than angels, “crowned Him with glory and honour and subjected all things beneath His feet.”1456 1456
Anf-03 v.iv.iv.vii Pg 14
Dan. vii. 13, 14. Then indeed He shall have both a glorious form, and an unsullied beauty above the sons of men. “Thou art fairer,” says (the Psalmist), “than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever. Gird Thy sword upon Thy thigh, O most mighty, with Thy glory and Thy majesty.”3192 3192
Anf-03 v.viii.xxii Pg 6
Joel iii. 9–15; Dan. vii. 13, 14. ), that “there should be signs in the sun, and in the moon, and in the stars, distress of nations with perplexity, the sea and the waves roaring, men’s hearts failing them for fear, and for looking after those things which are coming on the earth.”7416 7416
Anf-03 v.iv.v.xxxix Pg 38
Dan. vii. 14. which (in the parable) “He went away into a far country to receive for Himself,” leaving money to His servants wherewithal to trade and get increase5050 5050
Anf-03 v.iv.v.xxxix Pg 41
Dan. vii. 14. because in it “men shall not die, neither shall they marry, but be like the angels.”5053 5053
Npnf-201 iii.vi.ii Pg 57
Npnf-201 iii.xv.ix Pg 24
Npnf-201 iv.vi.i.xxxviii Pg 12
Treasury of Scriptural Knowledge, Chapter 89VERSE (17) - Ps 27:4; 50:2; 80:3,7; 110:3 2Co 3:18 1Jo 3:2
|
|
PARALLEL VERSE BIBLE
|
