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  • PARALLEL HISTORY BIBLE - Psalms 32:1


    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

    TEXT: BIB   |   AUDIO: MISLR - DAVIS   |   VIDEO: BIB


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    LXX- Greek Septuagint - Psalms 31:1

    τω 3588 δαυιδ συνεσεως 4907 μακαριοι 3107 ων 5607 5752 3739 αφεθησαν 863 5681 αι 3588 3739 ανομιαι 458 και 2532 ων 5607 5752 3739 επεκαλυφθησαν 1943 5681 αι 3588 3739 αμαρτιαι 266

    Douay Rheims Bible

    To David himself, understanding. Blessed are they whose iniquities are forgiven, and whose sins are covered.

    King James Bible - Psalms 32:1

    Blessed is he whose transgression is forgiven, whose sin is covered.

    World English Bible

    Blessed is he whose disobedience is forgiven, whose sin is covered.

    Early Church Father Links

    Anf-04 vi.ix.vi.xv Pg 7, Anf-05 iv.v.xii.iv.liii Pg 2, Anf-07 ix.viii.i Pg 71, Anf-07 ix.viii.i Pg 73, Npnf-108 ii.XXXI Pg 0, Npnf-108 ii.XXXI Pg 6, Npnf-110 iii.XIX Pg 59, Npnf-113 iv.iv.ix Pg 19, Npnf-114 iv.xvii Pg 5, Npnf-114 v.xvii Pg 5, Npnf-206 v.XXII Pg 260, Npnf-210 iv.iv.vii.xix Pg 19

    World Wide Bible Resources


    Psalms 31:1

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

    Anf-01 vi.ii.x Pg 11
    Ps. i. 1.

    even as the fishes [referred to] go in darkness to the depths [of the sea]; “and hath not stood in the way of sinners,” even as those who profess to fear the Lord, but go astray like swine; “and hath not sat in the seat of scorners,”1585

    1585 Literally, “of the pestilent.”

    even as those birds that lie in wait for prey. Take a full and firm grasp of this spiritual1586


    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.


    Anf-02 vi.iii.i.x Pg 17.1


    Anf-02 vi.iii.iii.xi Pg 95.1


    Anf-02 vi.iv.ii.xv Pg 19.1


    Anf-02 vi.iv.v.v Pg 21.1


    Anf-02 vi.iii.i.x Pg 4.1


    Anf-03 iv.v.iii Pg 4
    Ps. i. 1. [Kaye’s censure of this use of the text, (p. 366) seems to me gratuitous.]

    Though he seems to have predicted beforehand of that just man, that he took no part in the meetings and deliberations of the Jews, taking counsel about the slaying of our Lord, yet divine Scripture has ever far-reaching applications: after the immediate sense has been exhausted, in all directions it fortifies the practice of the religious life, so that here also you have an utterance which is not far from a plain interdicting of the shows. If he called those few Jews an assembly of the wicked, how much more will he so designate so vast a gathering of heathens! Are the heathens less impious, less sinners, less enemies of Christ, than the Jews were then? And see, too, how other things agree. For at the shows they also stand in the way. For they call the spaces between the seats going round the amphitheatre, and the passages which separate the people running down, ways. The place in the curve where the matrons sit is called a chair. Therefore, on the contrary, it holds, unblessed is he who has entered any council of wicked men, and has stood in any way of sinners, and has sat in any chair of scorners. We may understand a thing as spoken generally, even when it requires a certain special interpretation to be given to it. For some things spoken with a special reference contain in them general truth. When God admonishes the Israelites of their duty, or sharply reproves them, He has surely a reference to all men; when He threatens destruction to Egypt and Ethiopia, He surely pre-condemns every sinning nation, whatever. If, reasoning from species to genus, every nation that sins against them is an Egypt and Ethiopia; so also, reasoning from genus to species, with reference to the origin of shows, every show is an assembly of the wicked.


    Anf-03 v.iv.iii.xix Pg 14
    Ps. i. 1.

    Where then?  “Behold, how good and how pleasant it is for brethren to dwell together in unity;”2934

    2934


    Anf-03 v.iv.v.xlii Pg 46
    Ps. i. 1.



    Anf-03 iv.iv.xv Pg 14
    Ps. i. 1–3; xcii. 12–; 15.

    If you have renounced temples, make not your own gate a temple. I have said too little. If you have renounced stews, clothe not your own house with the appearance of a new brothel.


    Anf-01 ix.vii.ix Pg 13
    Ps. i. 2.

    that they may be adorned with good works: for this is the meaning of the ruminants. The unclean, however, are those which do neither divide the hoof nor ruminate; that is, those persons who have neither faith in God, nor do meditate on His words: and such is the abomination of the Gentiles. But as to those animals which do indeed chew the cud, but have not the double hoof, and are themselves unclean, we have in them a figurative description of the Jews, who certainly have the words of God in their mouth, but who do not fix their rooted stedfastness in the Father and in the Son; wherefore they are an unstable generation. For those animals which have the hoof all in one piece easily slip; but those which have it divided are more sure-footed, their cleft hoofs succeeding each other as they advance, and the one hoof supporting the other. In like manner, too, those are unclean which have the double hoof but do not ruminate: this is plainly an indication of all heretics, and of those who do not meditate on the words of God, neither are adorned with works of righteousness; to whom also the Lord says, “Why call ye Me Lord, Lord, and do not the things which I say to you?”4504

    4504


    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.


    Anf-02 vi.iii.i.x Pg 4.1


    Anf-02 vi.iv.ii.xv Pg 20.1


    Anf-03 v.iv.iii.xix Pg 3
    Ps. i. 2.

    It was not in severity that its Author promulgated this law, but in the interest of the highest benevolence, which rather aimed at subduing2923

    2923 Edomantis, cf. chap. xv. sub fin. and xxix.

    the nation’s hardness of heart, and by laborious services hewing out a fealty which was (as yet) untried in obedience:  for I purposely abstain from touching on the mysterious senses of the law, considered in its spiritual and prophetic relation, and as abounding in types of almost every variety and sort.  It is enough at present, that it simply bound a man to God, so that no one ought to find fault with it, except him who does not choose to serve God. To help forward this beneficent, not onerous, purpose of the law, the prophets were also ordained by the self-same goodness of God, teaching precepts worthy of God, how that men should “cease to do evil, learn to do well, seek judgment, judge the fatherless,2924

    2924 Pupillo.

    and plead for the widow:”2925

    2925


    Anf-03 v.iv.iii.xvii Pg 7
    2 Kings xx. i.

    and restoring his kingly state to the monarch of Babylon after his complete repentance;2903

    2903


    Anf-03 vi.iv.xxix Pg 12
    See 2 Kings i.

    Prayer is alone that which vanquishes8955

    8955


    Anf-03 v.iv.iii.xvii Pg 7
    2 Kings xx. i.

    and restoring his kingly state to the monarch of Babylon after his complete repentance;2903

    2903


    Anf-03 v.iv.vi.xi Pg 10
    2 Kings xx. 3; 5.

    How ready to forgive Ahab, the husband of Jezebel, the blood of Naboth, when he deprecated His anger.5687

    5687


    Anf-03 v.iv.iii.xvii Pg 7
    2 Kings xx. i.

    and restoring his kingly state to the monarch of Babylon after his complete repentance;2903

    2903


    Anf-03 v.iv.v.xlii Pg 32
    Isa. i. 8.

    With what constancy has He also, in Psalm xxx., laboured to present to us the very Christ! He calls with a loud voice to the Father, “Into Thine hands I commend my spirit,”5151

    5151


    Anf-03 vi.vii.xiv Pg 4
    Job. See Job 1; 2" id="vi.vii.xiv-p4.1" parsed="|Job|1|0|0|0;|Job|2|0|0|0" osisRef="Bible:Job.1 Bible:Job.2">Job i. and ii.

    —whom neither the driving away of his cattle nor those riches of his in sheep, nor the sweeping away of his children in one swoop of ruin, nor, finally, the agony of his own body in (one universal) wound, estranged from the patience and the faith which he had plighted to the Lord; whom the devil smote with all his might in vain. For by all his pains he was not drawn away from his reverence for God; but he has been set up as an example and testimony to us, for the thorough accomplishment of patience as well in spirit as in flesh, as well in mind as in body; in order that we succumb neither to damages of our worldly goods, nor to losses of those who are dearest, nor even to bodily afflictions.  What a bier9171

    9171 “Feretrum”—for carrying trophies in a triumph, the bodies of the dead, and their effigies, etc.

    for the devil did God erect in the person of that hero! What a banner did He rear over the enemy of His glory, when, at every bitter message, that man uttered nothing out of his mouth but thanks to God, while he denounced his wife, now quite wearied with ills, and urging him to resort to crooked remedies! How did God smile,9172

    9172


    Anf-01 viii.iv.l Pg 6
    Isa. xl. 1–17.


    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.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.iv.v.xiv Pg 40
    Isa. lxi. 3.

    Now since Christ, as soon as He entered on His course,3972

    3972 Statim admissus.

    fulfilled such a ministration as this, He is either, Himself, He who predicted His own coming to do all this; or else if he is not yet come who predicted this, the charge to Marcion’s Christ must be a ridiculous one (although I should perhaps add a necessary3973

    3973 Said in irony, as if Marcion’s Christ deserved the rejection.

    one), which bade him say, “Blessed shall ye be, when men shall hate you, and shall reproach you, and shall cast out your name as evil, for the Son of man’s sake.”3974

    3974


    Anf-01 ix.vii.xxxvi Pg 17
    Isa. lxv. 17, 18.

    Now this is what has been said by the apostle: “For the fashion of this world passeth away.”4780

    4780


    Anf-01 ix.vii.xxxv Pg 22
    Isa. lxv. 18.



    Anf-01 ix.vi.xv Pg 5
    Isa. xliii. 5.

    Inasmuch as then, “wheresoever the carcase is, there shall also the eagles be gathered together,”3964

    3964


    Anf-03 v.iv.v.xiii Pg 31
    Isa. xlix. 12.

    Concerning whom He says again: “Lift up thine eyes round about, and behold, all these have gathered themselves together.”3933

    3933


    Anf-03 vi.iii.xix Pg 9
    Jer. xxxi. 8, xxxviii. 8 in LXX., where ἐν ἑορτῇ φασέκ is found, which is not in the English version.

    However, every day is the Lord’s; every hour, every time, is apt for baptism: if there is a difference in the solemnity, distinction there is none in the grace.


    Anf-01 ix.vii.xxxv Pg 16
    Jer. xxxi. 10, etc.

    Now, in the preceding book4760

    4760 See. iv. 8, 3.

    I have shown that all the disciples of the Lord are Levites and priests, they who used in the temple to profane the Sabbath, but are blameless.4761

    4761


    Anf-01 v.ii.ix Pg 10
    Ps. cxix. 1.

    Now the way is unerring, namely, Jesus Christ. For, says He, “I am the way and the life.”550

    550


    Anf-02 vi.iv.vi.xii Pg 5.1


    Npnf-201 iv.viii.xvii Pg 11


    Anf-03 vi.ii.iv Pg 11
    So the Cod. Sin. Hilgenfeld reads, with the Latin, “let us take.”

    heed in these last days; for the whole [past] time of your faith will profit you nothing, unless now in this wicked time we also withstand coming sources of danger, as becometh the sons of God. That the Black One1478

    1478


    Anf-03 vi.ii.iv Pg 12
    The Latin here departs entirely from the Greek text, and quotes as a saying of “the Son of God” the following precept, nowhere to be found in the New Testament: “Let us resist all iniquity, and hold it in hatred.” Hilgenfeld joins this clause to the former sentence.

    may find no means of entrance, let us flee from every vanity, let us utterly hate the works of the way of wickedness. Do not, by retiring apart, live a solitary life, as if you were already [fully] justified; but coming together in one place, make common inquiry concerning what tends to your general welfare. For the Scripture saith, “Woe to them who are wise to themselves, and prudent in their own sight!”1479

    1479


    Edersheim Bible History

    Lifetimes vii.v Pg 104.1, Lifetimes xi.xiii Pg 8.1


    Treasury of Scriptural Knowledge, Chapter 31

    VERSE 	(1) - 

    Ps 1:1,2; 40:4; 84:12; 89:15; 106:3; 119:1,2; 128:1 Jer 17:7,8


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