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  • PARALLEL HISTORY BIBLE - Psalms 104:25


    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

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    LXX- Greek Septuagint - Psalms 103:25

    αυτη 846 3778 η 2228 1510 5753 3739 3588 θαλασσα 2281 η 2228 1510 5753 3739 3588 μεγαλη 3173 και 2532 ευρυχωρος 2149 εκει 1563 ερπετα 2062 ων 5607 5752 3739 ουκ 3756 εστιν 2076 5748 αριθμος 706 ζωα 2226 μικρα 3398 μετα 3326 μεγαλων 3173

    Douay Rheims Bible

    So is this great sea, which stretcheth
    wide its arms: there are creeping things without number: Creatures little and great.

    King James Bible - Psalms 104:25

    So is this great and
    wide sea, wherein are things creeping innumerable, both small and great beasts.

    World English Bible

    There is the sea, great and
    wide, in which are innumerable living things, both small and large animals.

    World Wide Bible Resources


    Psalms 103:25

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

    Anf-03 v.v.xxii Pg 4
    Gen. i. 20, 21.

    Again afterwards: “And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beasts of the earth after their kind.”6340

    6340


    Anf-03 v.v.xii Pg 10
    Gen. i. 21, 22.

    —because, of course, of their very great goodness; certainly not because they were evil, or very evil. Change is therefore admissible in Matter; and this being the case, it has lost its condition of eternity; in short,6255

    6255 Denique.

    its beauty is decayed in death.6256

    6256 That is, of course, by its own natural law.

    Eternity, however, cannot be lost, because it cannot be eternity, except by reason of its immunity from loss. For the same reason also it is incapable of change, inasmuch as, since it is eternity, it can by no means be changed.


    Anf-03 v.iv.vi.xi Pg 5
    Gen. i. 22.

    and is Himself “blessed by all things,” as Daniel tells us.5682

    5682


    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 soulsnature 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


    Treasury of Scriptural Knowledge, Chapter 103

    VERSE 	(25) - 

    :95:4,5 Ge 1:20-22,28 De 33:14-16,19


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