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    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




    LXX- Greek Septuagint - Psalms 36:3

    ελπισον επι 1909 κυριον 2962 και 2532 ποιει 4160 5720 χρηστοτητα 5544 και 2532 κατασκηνου την 3588 γην 1093 και 2532 ποιμανθηση επι 1909 τω 3588 πλουτω αυτης 846

    Douay Rheims Bible

    Trust in the Lord, and do good, and dwell in the
    land, and thou shalt be fed with its riches.

    King James Bible - Psalms 37:3

    Trust in the LORD, and do good; so shalt thou dwell in the
    land, and verily thou shalt be fed.

    World English Bible

    Trust in Yahweh, and do good. Dwell in the
    land, and enjoy safe pasture.

    Early Church Father Links

    Anf-04 vi.v.ii.i Pg 6, Npnf-101 vi.X.XLIII Pg 25, Npnf-101 vii.1.XLIII Pg 61, Npnf-103 v.vii.iv Pg 3, Npnf-103 v.vii.iv Pg 3, Npnf-105 xix.iv.iv Pg 13, Npnf-105 xix.iv.v Pg 5, Npnf-108 ii.LV Pg 117, Npnf-108 ii.LVII Pg 54, Npnf-108 ii.XXXVI Pg 1, Npnf-108 ii.XXXVI Pg 7, Npnf-109 xix.viii Pg 60, Npnf-203 vi.xvii Pg 1, Npnf-207 iii.xxiv Pg 61

    World Wide Bible Resources

    Psalms 36:3

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

    Anf-01 iv.ii.xii Pg 3
    Ps. iv. 5.

    and, “Let not the sun go down upon your wrath.”406


    Anf-02 vi.iv.v.xiv Pg 122.1

    Anf-01 ii.ii.viii Pg 6
    Isa. i. 16–20.

    Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].

    Anf-01 viii.ii.xliv Pg 3
    Isa. i. 16, etc.

    And that expression, “The sword shall devour you,” does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, “The sword shall devour you: for the mouth of the Lord hath spoken it.” And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. <index subject1="Plato" title="177" id="viii.ii.xliv-p3.2"/>And so, too, Plato, when he says, “The blame is his who chooses, and God is blameless,”1858

    1858 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed. Paris, 1853.]

    took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. <index subject1="Philosophers" title="177" id="viii.ii.xliv-p4.1"/>And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. <index subject1="Fate" title="177" id="viii.ii.xliv-p4.2"/>So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl,1859

    1859 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291–298.]

    or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.

    Anf-01 Pg 15
    Isa. i. 16.

    Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. <index subject1="Devil" subject2="the sons of the" title="525" id=""/><index subject1="Sons of the devil" title="525" id=""/>For this reason, therefore, He has termed those “angels of the devil,” and “children of the wicked one,”4448


    Anf-01 viii.ii.lxi Pg 4
    Isa. i. 16–20.

    Anf-02 vi.iii.iii.xii Pg 21.1

    Anf-02 vi.iv.v.xiv Pg 116.1

    Anf-02 iv.ii.iii.xii Pg 2.1

    Anf-03 v.iv.iii.xix Pg 6
    Isa. i. 16, 17.

    be fond of the divine expostulations:2926


    Anf-01 Pg 6
    Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

    And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359


    Anf-01 v.xvi.i Pg 5
    Isa. i. 19.

    And again, “Ye shall eat flesh even as herbs.”1270


    Anf-02 vi.ii.x Pg 14.1
    1588 Cod. Sin. here has the singular, “one who ruminates.”

    upon the word of the Lord. <index subject1="Animals" subject2="cloven-footed" title="144" id="vi.ii.x-p15.1"/>But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

    1589 Literally, “holy age.”

    [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

    1590 Cod. Sin. inserts again, “rightly.”

    explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.

    Anf-02 vi.iv.i.xviii Pg 8.1

    Anf-02 Pg 28.1

    Anf-03 v.viii.xxvi Pg 8
    Isa. i. 19.

    the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467


    Anf-03 v.iv.iv.xvii Pg 18
    Isa. l. 10.

    And likewise as a healer: “For,” says he, “He hath taken away our infirmities, and carried our sorrows.”3342


    Anf-03 v.iv.v.xxii Pg 34
    Isa. l. 10, according to the Septuagint.

    When therefore He here presents Him with the words, “This is my (beloved) Son,” this clause is of course understood, “whom I have promised.” For if He once promised, and then afterwards says, “This is He,” it is suitable conduct for one who accomplishes His purpose4351

    4351 Ejus est exhibentis.

    that He should utter His voice in proof of the promise which He had formerly made; but unsuitable in one who is amenable to the retort, Can you, indeed, have a right to say, “This is my son,” concerning whom you have given us no previous information,4352

    4352 Non præmisisti. Oehler suggests promisisti, “have given us no promise.”

    any more than you have favoured us with a revelation about your own prior existence? “Hear ye Him,” therefore, whom from the beginning (the Creator) had declared entitled to be heard in the name of a prophet, since it was as a prophet that He had to be regarded by the people. “A prophet,” says Moses, “shall the Lord your God raise up unto you, of your sons” (that is, of course, after a carnal descent4353

    4353 Censum: Some read sensum, “sense.”

    ); “unto Him shall ye hearken, as unto me.”4354


    Anf-03 v.iv.v.xxii Pg 41
    Isa. l. 10.

    This voice the Father was going Himself to recommend. For, says he,4358


    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


    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


    Edersheim Bible History

    Lifetimes x.xi Pg 4.2, Lifetimes x.xii Pg 3.2

    Treasury of Scriptural Knowledge, Chapter 36

    VERSE 	(3) - 

    Ps 4:5; 26:1 Isa 1:16-19; 50:10 Jer 17:7,8 1Co 15:57,58


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