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PARALLEL HISTORY BIBLE - Psalms 92:7


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     

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LXX- Greek Septuagint - Psalms 91:8

εν 1722 1520 τω 3588 ανατειλαι τους 3588 αμαρτωλους 268 ως 5613 χορτον 5528 και 2532 διεκυψαν παντες 3956 οι 3588 εργαζομενοι 2038 5740 την 3588 ανομιαν 458 οπως 3704 αν 302 εξολεθρευθωσιν εις 1519 τον 3588 αιωνα 165 του 3588 αιωνος 165

Douay Rheims Bible

When the wicked shall spring up as grass: and all the workers of iniquity shall appear: That they may perish for ever and ever:

King James Bible - Psalms 92:7

When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for ever:

World English Bible

though the wicked spring up as the grass, and all the evildoers flourish, they will be destroyed forever.

Early Church Father Links

Npnf-108 ii.CXIX.xxi Pg 7, Npnf-108 ii.XCI Pg 1, Npnf-108 ii.XCI Pg 28, Npnf-204 xxi.ii.iv.viii Pg 18

World Wide Bible Resources


Psalms 91:8

Early Christian Commentary - (A.D. 100 - A.D. 325)

Anf-01 ii.ii.xiv Pg 3
Ps. xxxvii. 35–37. “Remnant” probably refers either to the memory or posterity of the righteous.


Anf-02 vi.iv.iv.v Pg 25.1


Npnf-201 iii.xvi.i Pg 19


Anf-03 v.iv.v.xxxix Pg 13
Zech. ix. 15, 16 (Septuagint).

etc. And that you may not suppose that these predictions refer to such sufferings as await them from so many wars with strangers,5026

5026 Allophylis.

consider the nature (of the sufferings).  In a prophecy of wars which were to be waged with legitimate arms, no one would think of enumerating stones as weapons, which are better known in popular crowds and unarmed tumults.  Nobody measures the copious streams of blood which flow in war by bowlfuls, nor limits it to what is shed upon a single altar. No one gives the name of sheep to those who fall in battle with arms in hand, and while repelling force with force, but only to those who are slain, yielding themselves up in their own place of duty and with patience, rather than fighting in self-defence. In short, as he says, “they roll as sacred stones,” and not like soldiers fight.  Stones are they, even foundation stones, upon which we are ourselves edified—“built,” as St. Paul says, “upon the foundation of the apostles,”5027

5027


Anf-01 v.xvi.i Pg 8
Eccl. ii. 25 (after LXX.); Zech. ix. 17.

Give attention to reading,1273

1273


Anf-02 ii.ii.iii Pg 18.3


Anf-01 ix.vii.xxxiv Pg 19
Isa. xl. 6, etc.

I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is [true] now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just [the words shall also apply] to those animals mentioned. For God is rich in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is [to be sought] for showing that the lion shall [then] feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw [at that period], of what a quality must the wheat itself be whose straw shall serve as suitable food for lions?


Anf-02 vi.iv.iii Pg 239.1


Anf-02 vi.iv.iv.xxi Pg 41.1


Anf-03 v.iv.iii.xxii Pg 14
An inexact quotation of Isa. xl .28.

Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

2975 Honorem.

to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

2976 Infuscabit.

to the rich man and the king; or will the consideration2977

2977 Titulus.

of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

2978


Anf-03 v.vi.xxxii Pg 4
Isa. xl. 6.

and amongst these is the soul of mortal man, except when it has found salvation by faith. The souls of just men, that is to say, our souls, will be conveyed to the Demiurge in the abodes of the middle region. We are duly thankful; we shall be content to be classed with our god, in whom lies our own origin.6904

6904 See above, in ch. xxiv. p. 515.

Into the palace of the Pleroma nothing of the animal nature is admitted—nothing but the spiritual swarm of Valentinus. There, then, the first process is the despoiling of men themselves, that is, men within the Pleroma.6905

6905 Interiores.

Now this despoiling consists of the putting off of the souls in which they appear to be clothed, which they will give back to their Demiurge as they had obtained6906

6906 Averterant.

them from him. They will then become wholly intellectual spirits—impalpable,6907

6907 Neque detentui obnoxii.

invisible6908

6908 Neque conspectui obnoxii.

—and in this state will be readmitted invisibly to the Pleroma—stealthily, if the case admits of the idea.6909

6909 Si ita est: or, “since such is the fact.”

What then?  They will be dispersed amongst the angels, the attendants on Soter. As sons, do you suppose? Not at all.  As servants, then? No, not even so. Well, as phantoms? Would that it were nothing more! Then in what capacity, if you are ashamed to tell us? In the capacity of brides. Then will they end6910

6910 Claudent.

their Sabine rapes with the sanction of wedlock. This will be the guerdon of the spiritual, this the recompense of their faith! Such fables have their use. Although but a Marcus or a Gaius,6911

6911 But slaves, in fact.

full-grown in this flesh of ours, with a beard and such like proofs (of virility,) it may be a stern husband, a father, a grandfather, a great-grandfather (never mind what, in fact, if only a male), you may perhaps in the bridal-chamber of the Pleroma—I have already said so tacitly6912

6912 This parenthetic clause, “tacendo jam dixi,” perhaps means, “I say this with shame,” “I would rather not have to say it.”

—even become the parent by an angel of some Æon of high numerical rank.6913

6913 The common reading is, “Onesimum Æonem,” an Æon called Onesimus, in supposed allusion to Philemon’s Onesimus. But this is too far-fetched. Oehler discovers in “Onesimum” the corruption of some higher number ending in “esimum.”

For the right celebration of these nuptials, instead of the torch and veil, I suppose that secret fire is then to burst forth, which, after devastating the whole existence of things, will itself also be reduced to nothing at last, after everything has been reduced to ashes; and so their fable too will be ended.6914

6914 This is Oehler’s idea of “et nulla jam fabula.” Rigaltius, however, gives a good sense to this clause: “All will come true at last; there will be no fable.”

But I, too, am no doubt a rash man, in having exposed so great a mystery in so derisive a way: I ought to be afraid that Achamoth, who did not choose to make herself known even to her own son, would turn mad, that Theletus would be enraged, that Fortune6915

6915 The same as Macariotes, in ch. viii. above, p. 507.

would be irritated. But I am yet a liege-man of the Demiurge. I have to return after death to the place where there is no more giving in marriage, where I have to be clothed upon rather than to be despoiled,—where, even if I am despoiled of my sex, I am classed with angels—not a male angel, nor a female one. There will be no one to do aught against me, nor will they then find any male energy in me.


Anf-03 v.iv.iii.xxii Pg 14
An inexact quotation of Isa. xl .28.

Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

2975 Honorem.

to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

2976 Infuscabit.

to the rich man and the king; or will the consideration2977

2977 Titulus.

of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

2978


Anf-03 v.viii.x Pg 3
Isa. xl. 7.

Well, but Isaiah was not content to say only this; but he also declared, “All flesh shall see the salvation of God.”7353

7353


Anf-03 v.viii.lix Pg 4
Isa. xl. 7.

and in another passage, “All flesh shall see the salvation of God.”7741

7741


Treasury of Scriptural Knowledge, Chapter 91

VERSE 	(7) - 

Ps 37:1,2,35,38; 90:5,6; 103:15,16 Isa 37:27; 40:6,7 Jas 1:10,11


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