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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




    LXX- Greek Septuagint - Psalms 71:17

    εστω 2077 5749 το 3588 ονομα 3686 αυτου 847 ευλογημενον εις 1519 τους 3588 αιωνας 165 προ 4253 του 3588 ηλιου 2243 2246 διαμενει 1265 5719 το 3588 ονομα 3686 αυτου 847 και 2532 ευλογηθησονται 2127 5701 εν 1722 1520 αυτω 846 πασαι 3956 αι 3588 3739 φυλαι 5443 της 3588 γης 1093 παντα 3956 τα 3588 εθνη 1484 μακαριουσιν 3106 5692 αυτον 846

    Douay Rheims Bible

    Let his name be blessed for evermore : his name continueth before the
    sun. And in him shall all the tribes of the earth be blessed: all nations shall magnify him.

    King James Bible - Psalms 72:17

    His name shall endure for ever: his name shall be continued as
    long as the sun: and men shall be blessed in him: all nations shall call him blessed.

    World English Bible

    His name endures forever. His name continues as
    long as the sun. Men shall be blessed by him. All nations will call him blessed.

    Early Church Father Links

    Npnf-108 ii.LXXI Pg 87, Npnf-209 ii.v.ii.xii Pg 67

    World Wide Bible Resources

    Psalms 71:17

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

    Anf-01 ix.iv.xxiii Pg 19
    Ps. xlv. 17.

    For the Lord, having been born “the First-begotten of the dead,”3754


    Anf-01 v.ii.xviii Pg 9
    Isa. vii. 14; Matt. i. 23.

    He was born and was baptized by John, that He might ratify the institution committed to that prophet.

    Anf-01 viii.ii.xxxiii Pg 2
    Isa. vii. 14.

    For things which were incredible and seemed impossible with men, these God predicted by the Spirit of prophecy as about to come to pass, in order that, when they came to pass, there might be no unbelief, but faith, because of their prediction. But lest some, not understanding the prophecy now cited, should charge us with the very things we have been laying to the charge of the poets who say that Jupiter went in to women through lust, let us try to explain the words. This, then, “Behold, a virgin shall conceive,” signifies that a virgin should conceive without intercourse. For if she had had intercourse with any one whatever, she was no longer a virgin; but the power of God having come upon the virgin, overshadowed her, and caused her while yet a virgin to conceive. And the angel of God who was sent to the same virgin at that time brought her good news, saying, “Behold, thou shalt conceive of the Holy Ghost, and shalt bear a Son, and He shall be called the Son of the Highest, and thou shalt call His name Jesus; for He shall save His people from their sins,”1831


    Anf-01 v.xv.iii Pg 5
    Isa. vii. 14; Matt. i. 23.

    <index subject1="Sheep and shepherd" title="110" id="v.xv.iii-p5.3"/>And concerning the passion, “He was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, I also was an innocent lamb led to be sacrificed.”1228


    Anf-01 v.xvii.iii Pg 4
    Isa. vii. 14.

    He was then truly born, truly grew up, truly ate and drank, was truly crucified, and died, and rose again. He who believes these things, as they really were, and as they really took place, is blessed. He who believeth them not is no less accursed than those who crucified the Lord. For the prince of this world rejoiceth when any one denies the cross, since he knows that the confession of the cross is his own destruction. For that is the trophy which has been raised up against his power, which when he sees, he shudders, and when he hears of, is afraid.

    Anf-01 ix.iv.xx Pg 12
    Isa. vii. 14.

    the divine Scriptures do in both respects testify of Him: also, that He was a man without comeliness, and liable to suffering;3675


    Anf-01 ix.iv.xxii Pg 0

    Anf-01 ix.iv.xxii Pg 2
    Isa. vii. 14.

    as Theodotion the Ephesian has interpreted, and Aquila of Pontus,3709

    3709 Epiphanius, in his De Mensuris, gives an account of these two men. The former published his version of the Old Testament in the year 181. The latter put forth his translation half a century earlier, about 129 a.d. This reference to the version of Theodotion furnishes a note of date as to the time when Irenæus published his work: it must have been subsequently to a.d. 181.

    both Jewish proselytes. The Ebionites, following these, assert that He was begotten by Joseph; thus destroying, as far as in them lies, such a marvellous dispensation of God, and setting aside the testimony of the prophets which proceeded from God. For truly this prediction was uttered before the removal of the people to Babylon; that is, anterior to the supremacy acquired by the Medes and Persians. But it was interpreted into Greek by the Jews themselves, much before the period of our Lord’s advent, that there might remain no suspicion that perchance the Jews, complying with our humour, did put this interpretation upon these words. They indeed, had they been cognizant of our future existence, and that we should use these proofs from the Scriptures, would themselves never have hesitated to burn their own Scriptures, which do declare that all other nations partake of [eternal] life, and show that they who boast themselves as being the house of Jacob and the people of Israel, are disinherited from the grace of God.

    Anf-01 Pg 64
    Isa. viii. 3, Isa. ix. 6, Isa. vii. 14. [A confusion of texts.]

    and those [of them] who proclaimed Him as Immanuel, [born] of the Virgin, exhibited the union of the Word of God with His own workmanship, [declaring] that the Word should become flesh, and the Son of God the Son of man (the pure One opening purely that pure womb which regenerates men unto God, and which He Himself made pure); and having become this which we also are, He [nevertheless] is the Mighty God, and possesses a generation which cannot be declared. And there are also some of them who say, “The Lord hath spoken in Zion, and uttered His voice from Jerusalem;”4305


    Anf-03 iv.ix.ix Pg 4
    See Isa. vii. 13, 14.

    (which is, interpreted, “God with us”1252


    Anf-03 v.iv.iv.xii Pg 3
    Isa. vii. 14.

    then, that He takes the riches of Damascus and the spoils of Samaria against the king of Assyria.3252


    Anf-03 v.iv.iv.xiii Pg 10
    Isa. vii. 14.

    Now a sign from God would not have been a sign,3264

    3264 The tam dignum of this place is “jam signum” in adv. Judæos.

    unless it had been some novel and prodigious thing. Then, again, Jewish cavillers, in order to disconcert us, boldly pretend that Scripture does not hold3265

    3265 Contineat.

    that a virgin, but only a young woman,3266


    Anf-03 v.iv.v.x Pg 26
    Isa. vii. 14.

    on what principle you, Marcion, can admit Him Son of man, I cannot possibly see. If through a human father, then you deny him to be Son of God; if through a divine one also,3785

    3785 Si et Dei.

    then you make Christ the Hercules of fable; if through a human mother only, then you concede my point; if not through a human father also,3786

    3786 Si neque patris.

    then He is not the son of any man,3787

    3787 On Marcion’s principles, it must be remembered.

    and He must have been guilty of a lie for having declared Himself to be what He was not. One thing alone can help you in your difficulty: boldness on your part either to surname your God as actually the human father of Christ, as Valentinus did3788

    3788 Compare T.’s treatise, Adversus Valentinianos, chap. xii.

    with his Æon; or else to deny that the Virgin was human, which even Valentinus did not do. What now, if Christ be described3789

    3789 Censentur.

    in Daniel by this very title of “Son of man?”  Is not this enough to prove that He is the Christ of prophecy? For if He gives Himself that appellation which was provided in the prophecy for the Christ of the Creator, He undoubtedly offers Himself to be understood as Him to whom (the appellation) was assigned by the prophet. But perhaps3790

    3790 Si forte.

    it can be regarded as a simple identity of names;3791

    3791 Nominum communio simplex.

    and yet we have maintained3792

    3792 Defendimus. See above, book iii. chap. xv. xvi.

    that neither Christ nor Jesus ought to have been called by these names, if they possessed any condition of diversity.  But as regards the appellation “Son of man,” in as far as it occurs by accident,3793

    3793 Ex accidenti obvenit.

    in so far there is a difficulty in its occurrence along with3794

    3794 Super.

    a casual identity of names. For it is of pure3795

    3795 Proprio.

    accident, especially when the same cause does not appear3796

    3796 Non convenit.

    whereby the identity may be occasioned.  And therefore, if Marcion’s Christ be also said to be born of man, then he too would receive an identical appellation, and there would be two Sons of man, as also two Christs and two Jesuses.  Therefore, since the appellation is the sole right of Him in whom it has a suitable reason,3797

    3797 Causam.

    if it be claimed for another in whom there is an identity of name, but not of appellation,3798

    3798 The context explains the difference between nomen and appellatio. The former refers to the name Jesus or Christ, the latter to the designation Son of man.

    then the identity of name even looks suspicious in him for whom is claimed without reason the identity of appellation.  And it follows that He must be believed to be One and the Same, who is found to be the more fit to receive both the name and the appellation; while the other is excluded, who has no right to the appellation, because he has no reason to show for it. Nor will any other be better entitled to both than He who is the earlier, and has had allotted to Him the name of Christ and the appellation of Son of man, even the Jesus of the Creator. It was He who was seen by the king of Babylon in the furnace with His martyrs: “the fourth, who was like the Son of man.”3799


    Anf-03 v.vii.ii Pg 5
    John ii. 19.

    and once more, “If I be lifted up from the earth, I will draw all men unto Me.”987


    Anf-03 v.vii.xvii Pg 4
    Isa. vii. 14.

    Accordingly, a virgin did conceive and bearEmmanuel, God with us.”7182


    Anf-03 v.vii.xxi Pg 3
    Isa. vii. 14; Matt. i. 23.

    Conceive what? I ask. The Word of God, of course, and not the seed of man, and in order, certainly, to bring forth a son. “For,” says he, “she shall bring forth a son.”7229

    7229 See the same passages.

    Therefore, as the act of conception was her own,7230

    7230 Ipsius.

    so also what she brought forth was her own, also, although the cause of conception7231

    7231 Quod concepit: or, “what she conceived.”

    was not. If, on the other hand, the Word became flesh of Himself, then He both conceived and brought forth Himself, and the prophecy is stultified. For in that case a virgin did not conceive, and did not bring forth; since whatever she brought forth from the conception of the Word, is not her own flesh. But is this the only statement of prophecy which will be frustrated?7232

    7232 Evacuabitur.

    Will not the angel’s announcement also be subverted, that the virgin should “conceive in her womb and bring forth a son?”7233


    Anf-03 v.vii.xxiii Pg 5
    Isa. vii. 14.

    We discover, then, what the sign is which is to be spoken against—the conception and the parturition of the Virgin Mary, concerning which these sophists7253

    7253 Academici isti: “this school of theirs.”

    say: “She a virgin and yet not a virgin bare, and yet did not bear;” just as if such language, if indeed it must be uttered, would not be more suitable even for ourselves to use! For “she bare,” because she produced offspring of her own flesh and “yet she did not bear,” since she produced Him not from a husband’s seed; she was “a virgin,” so far as (abstinence) from a husband went, and “yet not a virgin,” as regards her bearing a child. There is not, however, that parity of reasoning which the heretics affect: in other words it does not follow that for the reason “she did not bear,”7254

    7254 i.e. “Because she produced not her son from her husband’s seed.”

    she who was “not a virgin” was “yet a virgin,” even because she became a mother without any fruit of her own womb. But with us there is no equivocation, nothing twisted into a double sense.7255

    7255 Defensionem.

    Light is light; and darkness, darkness; yea is yea; and nay, nay; “whatsoever is more than these cometh of evil.”7256


    Anf-03 v.vii.xxiii Pg 21
    Isa. vii. 14.

    Anf-03 v.viii.xx Pg 3
    Isa. vii. 14; Matt. i. 23.

    Even granting that He was figuratively to take the power of Damascus and the spoils of Samaria,7396


    Npnf-201 iii.x.ix Pg 44

    Treasury of Scriptural Knowledge, Chapter 71

    VERSE 	(17) - 

    Ps 45:17; 89:36 Isa 7:14 Mt 1:21,23 Lu 1:31-33 Php 2:10


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