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  • PARALLEL HISTORY BIBLE - Psalms 78:6


    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, 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

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


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    LXX- Greek Septuagint - Psalms 77:6

    οπως 3704 αν 302 γνω 1097 5632 5632 γενεα 1074 ετερα 2087 υιοι 5207 οι 3588 τεχθησομενοι και 2532 αναστησονται 450 5698 και 2532 απαγγελουσιν αυτα 846 τοις 3588 υιοις 5207 αυτων 846

    Douay Rheims Bible

    that another generation might know them. The children that should be born and should rise up, and declare them to their children.

    King James Bible - Psalms 78:6

    That the generation to come might know them, even the children which should be born; who should arise and declare them to their children:

    World English Bible

    that the generation to come might know, even the children who should be born; who should arise and tell their children,

    Early Church Father Links

    Npnf-108 ii.LXXVII Pg 1, Npnf-108 ii.LXXVII Pg 27, Npnf-211 iv.iv.ii.xix Pg 15

    World Wide Bible Resources


    Psalms 77:6

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

    Anf-02 vi.iv.iii Pg 237.1


    Anf-03 v.ix.xi Pg 12
    Ps. lxxi. 18.

    Also to the same purport in another Psalm: “O Lord, how are they increased that trouble me!”7885

    7885


    Anf-01 ix.vi.xvii Pg 2
    Gen. xvii. 9–11.

    This same does Ezekiel the prophet say with regard to the Sabbaths: “Also I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the Lord, that sanctify them.”3984

    3984


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Anf-03 iv.ix.iii Pg 5
    There is, if the text be genuine, some confusion here.  Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii.

    “But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165

    1165


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Anf-03 iv.ix.iii Pg 5
    There is, if the text be genuine, some confusion here.  Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii.

    “But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165

    1165


    Anf-03 v.viii.lxi Pg 3
    Ex. xxiv. 8.

    and Elias7750

    7750


    Anf-01 ix.iii.xxxv Pg 14
    Gen. ii. 7.

    teaching us that by the participation of life the soul became alive; so that the soul, and the life which it possesses, must be understood as being separate existences. When God therefore bestows life and perpetual duration, it comes to pass that even souls which did not previously exist should henceforth endure [for ever], since God has both willed that they should exist, and should continue in existence. For the will of God ought to govern and rule in all things, while all other things give way to Him, are in subjection, and devoted to His service. Thus far, then, let me speak concerning the creation and the continued duration of the soul.


    Anf-01 viii.vi.xxx Pg 3
    Gen. ii. 7.

    He thought, accordingly, that the man first so named existed before the man who was made, and that he who was formed of the earth was afterwards made according to the pre-existent form. And that man was formed of earth, Homer, too, having discovered from the ancient and divine history which says, “Dust thou art, and unto dust shalt thou return,”2579

    2579


    Anf-01 viii.viii.vii Pg 5
    Gen. ii. 7.

    It is evident, therefore, that man made in the image of God was of flesh. Is it not, then, absurd to say, that the flesh made by God in His own image is contemptible, and worth nothing? But that the flesh is with God a precious possession is manifest, first from its being formed by Him, if at least the image is valuable to the former and artist; and besides, its value can be gathered from the creation of the rest of the world. For that on account of which the rest is made, is the most precious of all to the maker.


    Anf-01 ix.vi.xxi Pg 2
    Gen. ii. 7.

    It was not angels, therefore, who made us, nor who formed us, neither had angels power to make an image of God, nor any one else, except the Word of the Lord, nor any Power remotely distant from the Father of all things. For God did not stand in need of these [beings], in order to the accomplishing of what He had Himself determined with Himself beforehand should be done, as if He did not possess His own hands. <index subject1="Word, the" subject2="always with the Father" title="487" id="ix.vi.xxi-p2.2"/>For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom, freely and spontaneously, He made all things, to whom also He speaks, saying, “Let Us make man after Our image and likeness;”4064

    4064


    Anf-01 ix.vii.xvi Pg 10
    Gen. ii. 7.

    Wherefore also the Lord spat on the ground and made clay, and smeared it upon the eyes, pointing out the original fashioning [of man], how it was effected, and manifesting the hand of God to those who can understand by what [hand] man was formed out of the dust. For that which the artificer, the Word, had omitted to form in the womb, [viz., the blind man’s eyes], He then supplied in public, that the works of God might be manifested in him, in order that we might not be seeking out another hand by which man was fashioned, nor another Father; knowing that this hand of God which formed us at the beginning, and which does form us in the womb, has in the last times sought us out who were lost, winning back His own, and taking up the lost sheep upon His shoulders, and with joy restoring it to the fold of life.


    Anf-02 iv.ii.ii.xix Pg 3.1


    Anf-03 v.iv.iii.ix Pg 14
    Gen. ii. 7.

    that God breathed into man’s nostrils the breath of life, and that man became thereby a living soul, not a life-giving spirit, has distinguished that soul from the condition of the Creator. The work must necessarily be distinct from the workman, and it is inferior to him.  The pitcher will not be the potter, although made by the potter; nor in like manner, will the afflatus, because made by the spirit, be on that account the spirit.  The soul has often been called by the same name as the breath. You should also take care that no descent be made from the breath to a still lower quality.  So you have granted (you say) the infirmity of the soul, which you denied before! Undoubtedly, when you demand for it an equality with God, that is, a freedom from fault, I contend that it is infirm. But when the comparison is challenged with an angel, I am compelled to maintain that the head over all things is the stronger of the two, to whom the angels are ministers,2825

    2825


    Anf-03 iv.xi.iii Pg 16
    Gen. ii. 7.

    —by that inspiration of God, of course. On this point, therefore, nothing further need be investigated or advanced by us. It has its own treatise,1521

    1521 Titulus.

    and its own heretic. I shall regard it as my introduction to the other branches of the subject.


    Anf-03 v.iv.ii.xxiv Pg 17
    םרָאָהָ, homo, from המָרַאְַהָ, humus, the ground; see the Hebrew of Gen. ii. 7.

    “And the Lord God made man of the dust of the ground,” not of spiritual essence; this afterwards came from the divine afflatus:  “and man became a living soul.”  What, then, is man? Made, no doubt of it, of the dust; and God placed him in paradise, because He moulded him, not breathed him, into being—a fabric of flesh, not of spirit. Now, this being the case, with what face will you contend for the perfect character of that goodness which did not fail in some one particular only of man’s deliverance, but in its general capacity? If that is a plenary grace and a substantial mercy which brings salvation to the soul alone, this were the better life which we now enjoy whole and entire; whereas to rise again but in part will be a chastisement, not a liberation.  The proof of the perfect goodness is, that man, after his rescue, should be delivered from the domicile and power of the malignant deity unto the protection of the most good and merciful GodPoor dupe of Marcion, fever2634

    2634 Febricitas.

    is hard upon you; and your painful flesh produces a crop of all sorts of briers and thorns. Nor is it only to the Creator’s thunderbolts that you lie exposed, or to wars, and pestilences, and His other heavier strokes, but even to His creeping insects. In what respect do you suppose yourself liberated from His kingdom when His flies are still creeping upon your face? If your deliverance lies in the future, why not also in the present, that it may be perfectly wrought? Far different is our condition in the sight of Him who is the Author, the Judge, the injured2635

    2635 Offensum, probably in respect of the Marcionite treatment of His attributes.

    Head of our race! You display Him as a merely good God; but you are unable to prove that He is perfectly good, because you are not by Him perfectly delivered.


    Anf-03 iv.xi.xxvi Pg 9
    Gen. ii. 7.

    Nor could God have known man in the womb, except in his entire nature: “And before thou camest forth out of the womb, I sanctified thee.”1693

    1693


    Anf-03 v.v.xxvi Pg 9
    Gen. ii. 7.

    Now this is undoubtedly6373

    6373 Utique.

    the correct and fitting mode for the narrative.  First comes a prefatory statement, then follow the details in full;6374

    6374 Prosequi.

    first the subject is named, then it is described.6375

    6375 Primo præfari, postea prosequi; nominare, deinde describere. This properly is an abstract statement, given with Tertullian’s usual terseness: “First you should (‘decet’) give your preface, then follow up with details:  first name your subject, then describe it.”

    How absurd is the other view of the account,6376

    6376 Alioquin.

    when even before he6377

    6377 Hermogenes, whose view of the narrative is criticised.

    had premised any mention of his subject, i.e. Matter, without even giving us its name, he all on a sudden promulged its form and condition, describing to us its quality before mentioning its existence,—pointing out the figure of the thing formed, but concealing its name! But how much more credible is our opinion, which holds that Scripture has only subjoined the arrangement of the subject after it has first duly described its formation and mentioned its name!  Indeed, how full and complete6378

    6378 Integer.

    is the meaning of these words: “In the beginning God created the heaven and the earth; but6379

    6379 Autem.

    the earth was without form, and void,”6380

    6380


    Anf-03 v.v.xxxi Pg 12
    Gen. ii. 7.

    Now, although it here mentions the nostrils,6453

    6453 Both in the quotation and here, Tertullian read “faciem” where we read “nostrils.”

    it does not say that they were made by God; so again it speaks of skin6454

    6454 Cutem: another reading has “costam,” rib.

    and bones, and flesh and eyes, and sweat and blood, in subsequent passages,6455

    6455


    Anf-03 v.vii.xvii Pg 6
    Gen. ii. 7.

    As, then, the first Adam is thus introduced to us, it is a just inference that the second Adam likewise, as the apostle has told us, was formed by God into a quickening spirit out of the ground,—in other words, out of a flesh which was unstained as yet by any human generation. But that I may lose no opportunity of supporting my argument from the name of Adam, why is Christ called Adam by the apostle, unless it be that, as man, He was of that earthly origin? And even reason here maintains the same conclusion, because it was by just the contrary7184

    7184 Æmula.

    operation that God recovered His own image and likeness, of which He had been robbed by the devil. For it was while Eve was yet a virgin, that the ensnaring word had crept into her ear which was to build the edifice of death. Into a virgin’s soul, in like manner, must be introduced that Word of God which was to raise the fabric of life; so that what had been reduced to ruin by this sex, might by the selfsame sex be recovered to salvation. As Eve had believed the serpent, so Mary believed the angel.7185

    7185 Literally, “Gabriel.”

    The delinquency which the one occasioned by believing, the other by believing effaced.  But (it will be said) Eve did not at the devil’s word conceive in her womb. Well, she at all events conceived; for the devil’s word afterwards became as seed to her that she should conceive as an outcast, and bring forth in sorrow.  Indeed she gave birth to a fratricidal devil; whilst Mary, on the contrary, bare one who was one day to secure salvation to Israel, His own brother after the flesh, and the murderer of Himself. God therefore sent down into the virgin’s womb His Word, as the good Brother, who should blot out the memory of the evil brother. Hence it was necessary that Christ should come forth for the salvation of man, in that condition of flesh into which man had entered ever since his condemnation.


    Anf-03 v.viii.v Pg 9
    Literally, “if he be known beyond the bishop.”

    than the bishop, he is ruined. <index subject1="Marriage" title="95" id="v.viii.v-p9.1"/>But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to the Lord, and not after their own lust. Let all things be done to the honour of God.1098

    1098


    Anf-03 v.viii.liii Pg 5
    Compare ver. 45 with Gen. ii. 7.

    Now since Adam was the first man, since also the flesh was man prior to the soul7690

    7690 See this put more fully above, c. v., near the end.

    it undoubtedly follows that it was the flesh that became the living soul. Moreover, since it was a bodily substance that assumed this condition, it was of course the natural (or animate) body that became the living soul. By what designation would they have it called, except that which it became through the soul, except that which it was not previous to the soul, except that which it can never be after the soul, but through its resurrection? For after it has recovered the soul, it once more becomes the natural (or animate) body, in order that it may become a spiritual body. For it only resumes in the resurrection the condition which it once had. There is therefore by no means the same good reason why the soul should be called the natural (or animate) body, which the flesh has for bearing that designation. The flesh, in fact, was a body before it was an animate body. When the flesh was joined by the soul,7691

    7691 Animata.

    it then became the natural (or animate) body.  Now, although the soul is a corporeal substance,7692

    7692 See the De Anima, v.–ix., for a full statement of Tertullian’s view of the soul’s corporeality.

    yet, as it is not an animated body, but rather an animating one, it cannot be called the animate (or natural) body, nor can it become that thing which it produces. It is indeed when the soul accrues to something else that it makes that thing animate; but unless it so accrues, how will it ever produce animation?  As therefore the flesh was at first an animate (or natural) body on receiving the soul, so at last will it become a spiritual body when invested with the spirit. Now the apostle, by severally adducing this order in Adam and in Christ, fairly distinguishes between the two states, in the very essentials of their difference. And when he calls Christ “the last Adam,”7693

    7693


    Anf-03 v.viii.v Pg 10
    Comp. 1 Cor. x. 31.



    Treasury of Scriptural Knowledge, Chapter 77

    VERSE 	(6) - 

    Ps 48:13; 71:18; 102:18; 145:4 Es 9:28


    PARALLEL VERSE BIBLE

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