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PARALLEL HISTORY BIBLE - Romans 1:19
CHAPTERS: Romans 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16 
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
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LXX- Greek Septuagint - Romans 1:19 διοτι 1360 το 3588 γνωστον 1110 του 3588 θεου 2316 φανερον 5318 εστιν 2076 5748 εν 1722 αυτοις 846 ο 3588 γαρ 1063 θεος 2316 αυτοις 846 εφανερωσεν 5319 5656
Douay Rheims Bible Because that which is known of God is manifest in them. For God hath manifested it unto them.
King James Bible - Romans 1:19 Because that which may be known of God is manifest in them; for God hath shewed it unto them.
World English Bible because that which is known of God is revealed in them, for God revealed it to them.
Early Church Father Links Anf-04 vi.ix.iii.xlvii Pg 7, Anf-04 vi.ix.iv.xxx Pg 12, Anf-07 iii.ii.ii.iii Pg 14, Npnf-102 iv.VIII.10 Pg 4, Npnf-102 iv.VIII.6 Pg 3, Npnf-104 v.iv.iv.v Pg 6, Npnf-106 vii.xx Pg 15, Npnf-106 vii.xciii Pg 9, Npnf-107 iii.xv Pg 7, Npnf-111 vii.v Pg 8, Npnf-111 vii.xii Pg 9, Npnf-111 vii.v Pg 26, Npnf-114 iv.lviii Pg 15, Npnf-114 v.lviii Pg 15, Npnf-204 xxi.ii.iii.ix Pg 49, Npnf-204 xxi.ii.iii.ix Pg 49, Npnf-204 xxi.ii.iii.ix Pg 78, Npnf-204 xxi.ii.iii.ix Pg 78, Npnf-207 ii.viii Pg 111
World Wide Bible Resources
Romans 1:19
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 iii.ii.iv Pg 7.1
Anf-03 v.iv.ii.xii Pg 13
Compare Rom. i. 20, a passage which is quite subversive of Marcion’s theory. of malignity, in having brought many persons under the charge of unbelief by furnishing to them no groundwork for their faith.
Anf-03 iv.xi.xviii Pg 15
Rom. i. 20. and as Plato too might inform our heretics: “The things which appear are the image1633 1633 Facies. of the things which are concealed from view,”1634 1634 Timæus, pp. 29, 30, 37, 38. whence it must needs follow that this world is by all means an image of some other: so that the intellect evidently uses the senses for its own guidance, and authority, and mainstay; and without the senses truth could not be attained. How, then, can a thing be superior to that which is instrumental to its existence, which is also indispensable to it, and to whose help it owes everything which it acquires? Two conclusions therefore follow from what we have said: (1) That the intellect is not to be preferred above the senses, on the (supposed) ground that the agent through which a thing exists is inferior to the thing itself; and (2) that the intellect must not be separated from the senses, since the instrument by which a thing’s existence is sustained is associated with the thing itself.
Anf-03 v.iv.vi.xvi Pg 26
Prædicationibus: see Rom. i. 20. but who in spite of all this evidence has not been acknowledged; or he who has been brought out to view5944 5944 Productus est. once for all in one only copy of the gospel—and even that without any sure authority—which actually makes no secret of proclaiming another god? Now He who has the right of inflicting the vengeance, has also sole claim to that which occasions5945 5945 Materia. the vengeance, I mean the Gospel; (in other words,) both the truth and (its accompanying) salvation. The charge, that “if any would not work, neither should he eat,”5946 5946
Anf-03 v.v.xlv Pg 14
Rom. i. 20. they are no parts of a nondescript6605 6605 Nescio quæ. Matter, but they are the sensible6606 6606 Sensualia. evidences of Himself. “For who hath known the mind of the Lord,”6607 6607
Anf-03 v.iv.v.xxv Pg 13
Rom. i. 20–23. or who rashly philosophized about Him, and thereby furnished to heretics their arts;4476 4476 Ingenia. and lastly, He is a jealous God. Accordingly,4477 4477 Denique. that which Christ thanks God for doing, He long ago4478 4478 Olim. announced by Isaiah: “I will destroy the wisdom of the wise, and the understanding of the prudent will I hide.”4479 4479
Npnf-201 iv.vi.ii.lvi Pg 4
Anf-01 ix.ii.xv Pg 33
Ps. xix. 1. Hence also it comes to pass, that when the soul is involved in difficulties and distresses, for its own relief it calls out, “Oh” (Ω), in honour of the letter in question,2852 2852 The text is here altogether uncertain: we have given the probable meaning. so that its cognate soul above may recognise [its distress], and send down to it relief.
Anf-01 ii.ii.xxvii Pg 7
Ps. xix. 1–3.
Anf-01 viii.iv.lxiv Pg 8
Ps. xix. 1–6.
Anf-01 viii.iv.xxx Pg 3
Ps. xix. And that we, who have been made wise by them, confess that the statutes of the Lord are sweeter than honey and the honey-comb, is manifest from the fact that, though threatened with death, we do not deny His name. Moreover, it is also manifest to all, that we who believe in Him pray to be kept by Him from strange, i.e., from wicked and deceitful, spirits; as the word of prophecy, personating one of those who believe in Him, figuratively declares. For we do continually beseech God by Jesus Christ to preserve us from the demons which are hostile to the worship of God, and whom we of old time served, in order that, after our conversion by Him to God, we may be blameless. For we call Him Helper and Redeemer, the power of whose name even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate, governor of Judæa, they are overcome. And thus it is manifest to all, that His Father has given Him so great power, by virtue of which demons are subdued to His name, and to the dispensation of His suffering.
rest. And I beheld that horn waging war against the saints, and prevailing against them, until the Ancient of days came; and He gave judgment for the saints of the Most High. And the time came, and the saints of the Most High possessed the kingdom. And it was told me concerning the fourth beast: There shall be a fourth kingdom upon earth, which shall prevail over all these kingdoms, and shall devour the whole earth, and shall destroy and make it thoroughly waste. And the ten horns are ten kings that shall arise; and one shall arise after them;2027 2027 Literally, “And the ten horns, ten kings shall arise after them.” and he shall surpass the first in evil deeds, and he shall subdue three kings, and he shall speak words against the Most High, and shall overthrow the rest of the saints of the Most High, and shall expect to change the seasons and the times. And it shall be delivered into his hands for a time, and times, and half a time. And the judgment sat, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom, and the power, and the great places of the kingdoms under the heavens, were given to the holy people of the Most High, to reign in an everlasting kingdom: and all powers shall be subject to Him, and shall obey Him. Hitherto is the end of the matter. I, Daniel, was possessed with a very great astonishment, and my speech was changed in me; yet I kept the matter in my heart.’ ”2028 2028
Anf-02 vi.iv.vi.xvi Pg 37.1
Anf-01 ix.vi.xxxiv Pg 90
Ps. xix. 6. they announced that very truth of His being taken up again to the place from which He came down, and that there is no one who can escape His righteous judgment. And those who said, “The Lord hath reigned; let the people be enraged: [even] He who sitteth upon the cherubim; let the earth be moved,”4329 4329
Anf-01 viii.iv.lxiv Pg 8
Ps. xix. 1–6.
Anf-01 viii.iv.xxx Pg 3
Ps. xix. And that we, who have been made wise by them, confess that the statutes of the Lord are sweeter than honey and the honey-comb, is manifest from the fact that, though threatened with death, we do not deny His name. Moreover, it is also manifest to all, that we who believe in Him pray to be kept by Him from strange, i.e., from wicked and deceitful, spirits; as the word of prophecy, personating one of those who believe in Him, figuratively declares. For we do continually beseech God by Jesus Christ to preserve us from the demons which are hostile to the worship of God, and whom we of old time served, in order that, after our conversion by Him to God, we may be blameless. For we call Him Helper and Redeemer, the power of whose name even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate, governor of Judæa, they are overcome. And thus it is manifest to all, that His Father has given Him so great power, by virtue of which demons are subdued to His name, and to the dispensation of His suffering.
rest. And I beheld that horn waging war against the saints, and prevailing against them, until the Ancient of days came; and He gave judgment for the saints of the Most High. And the time came, and the saints of the Most High possessed the kingdom. And it was told me concerning the fourth beast: There shall be a fourth kingdom upon earth, which shall prevail over all these kingdoms, and shall devour the whole earth, and shall destroy and make it thoroughly waste. And the ten horns are ten kings that shall arise; and one shall arise after them;2027 2027 Literally, “And the ten horns, ten kings shall arise after them.” and he shall surpass the first in evil deeds, and he shall subdue three kings, and he shall speak words against the Most High, and shall overthrow the rest of the saints of the Most High, and shall expect to change the seasons and the times. And it shall be delivered into his hands for a time, and times, and half a time. And the judgment sat, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom, and the power, and the great places of the kingdoms under the heavens, were given to the holy people of the Most High, to reign in an everlasting kingdom: and all powers shall be subject to Him, and shall obey Him. Hitherto is the end of the matter. I, Daniel, was possessed with a very great astonishment, and my speech was changed in me; yet I kept the matter in my heart.’ ”2028 2028
Anf-03 v.iv.v.xi Pg 21
Ps. xix. 5, 6. By the mouth of Isaiah He also says exultingly of the Father: “Let my soul rejoice in the Lord; for He hath clothed me with the garment of salvation and with the tunic of joy, as a bridegroom. He hath put a mitre round about my head, as a bride.”3830 3830
Anf-02 vi.iv.vi.iii Pg 15.1
Anf-02 iv.ii.ii.xxxv Pg 8.1
Anf-02 vi.iv.v.xii Pg 24.1
Anf-03 iv.viii.ii.ix Pg 5
Ignotis Deis. Comp. Acts xvii. 23. Does, then, a man worship that which he knows nothing of? Then, again, as they had certain gods, they ought to have been contented with them, without requiring select ones. In this want they are even found to be irreligious! For if gods are selected as onions are,925 925 Ut bulbi. This is the passage which Augustine quotes (de Civit. Dei, vii. 1) as “too facetious.” then such as are not chosen are declared to be worthless. Now we on our part allow that the Romans had two sets of gods, common and proper; in other words, those which they had in common with other nations, and those which they themselves devised. And were not these called the public and the foreign926 926 Adventicii, “coming from abroad.” gods? Their altars tell us so; there is (a specimen) of the foreign gods at the fane of Carna, of the public gods in the Palatium. Now, since their common gods are comprehended in both the physical and the mythic classes, we have already said enough concerning them. I should like to speak of their particular kinds of deity. We ought then to admire the Romans for that third set of the gods of their enemies,927 927 Touching these gods of the vanquished nations, compare The Apology, xxv.; below, c. xvii.; Minucius Felix, Octav. xxv. because no other nation ever discovered for itself so large a mass of superstition. Their other deities we arrange in two classes: those which have become gods from human beings, and those which have had their origin in some other way. Now, since there is advanced the same colourable pretext for the deification of the dead, that their lives were meritorious, we are compelled to urge the same reply against them, that no one of them was worth so much pains. Their fond928 928 Diligentem. father Æneas, in whom they believed, was never glorious, and was felled with a stone929 929 See Homer, Il. v. 300. —a vulgar weapon, to pelt a dog withal, inflicting a wound no less ignoble! But this Æneas turns out930 930 Invenitur. a traitor to his country; yes, quite as much as Antenor. And if they will not believe this to be true of him, he at any rate deserted his companions when his country was in flames, and must be held inferior to that woman of Carthage,931 931 Referred to also above, i. 18. who, when her husband Hasdrubal supplicated the enemy with the mild pusillanimity of our Æneas, refused to accompany him, but hurrying her children along with her, disdained to take her beautiful self and father’s noble heart932 932 The obscure “formam et patrem” is by Oehler rendered “pulchritudinem et generis nobilitatem.” into exile, but plunged into the flames of the burning Carthage, as if rushing into the embraces of her (dear but) ruined country. Is he “pious Æneas” for (rescuing) his young only son and decrepit old father, but deserting Priam and Astyanax? But the Romans ought rather to detest him; for in defence of their princes and their royal933 933 The word is “eorum” (possessive of “principum”), not “suæ.” house, they surrender934 934 Dejerant adversus. even children and wives, and every dearest pledge.935 935 What Tertullian himself thinks on this point, see his de Corona, xi. They deify the son of Venus, and this with the full knowledge and consent of her husband Vulcan, and without opposition from even Juno. Now, if sons have seats in heaven owing to their piety to their parents, why are not those noble youths936 936 Cleobis and Biton; see Herodotus i. 31. of Argos rather accounted gods, because they, to save their mother from guilt in the performance of some sacred rites, with a devotion more than human, yoked themselves to her car and dragged her to the temple? Why not make a goddess, for her exceeding piety, of that daughter937 937 See Valerius Maximus, v. 4, 1. who from her own breasts nourished her father who was famishing in prison? What other glorious achievement can be related of Æneas, but that he was nowhere seen in the fight on the field of Laurentum? Following his bent, perhaps he fled a second time as a fugitive from the battle.938 938 We need not stay to point out the unfairness of this statement, in contrast with the exploits of Æneas against Turnus, as detailed in the last books of the Æneid. In like manner, Romulus posthumously becomes a god. Was it because he founded the city? Then why not others also, who have built cities, counting even939 939 Usque in. women? To be sure, Romulus slew his brother in the bargain, and trickishly ravished some foreign virgins. Therefore of course he becomes a god, and therefore a Quirinus (“god of the spear”), because then their fathers had to use the spear940 940 We have thus rendered “quiritatem est,” to preserve as far as one could the pun on the deified hero of the Quirites. on his account. What did Sterculus do to merit deification? If he worked hard to enrich the fields stercoribus,941 941 We insert the Latin, to show the pun on Sterculus; see The Apology, c. xxv. [See p. 40, supra.] (with manure,) Augias had more dung than he to bestow on them. If Faunus, the son of Picus, used to do violence to law and right, because struck with madness, it was more fit that he should be doctored than deified.942 942 Curaria quam consecrari. If the daughter of Faunus so excelled in chastity, that she would hold no conversation with men, it was perhaps from rudeness, or a consciousness of deformity, or shame for her father’s insanity. How much worthier of divine honour than this “good goddess”943 943 Bona Dea, i.e., the daughter of Faunus just mentioned. was Penelope, who, although dwelling among so many suitors of the vilest character, preserved with delicate tact the purity which they assailed! There is Sanctus, too,944 944 See Livy, viii. 20, xxxii. 1; Ovid, Fasti, vi. 213, etc. Compare also Augustine, de Civ. Dei, xviii. 19. [Tom, vii. p. 576.] who for his hospitality had a temple consecrated to him by king Plotius; and even Ulysses had it in his power to have bestowed one more god upon you in the person of the most refined Alcinous.
Anf-01 iii.ii.ix Pg 2
Otto refers for a like contrast between these two times to Rom. iii. 21–26, Rom. v. 20 and Gal. iv. 4. [Comp. Acts xvii. 30.] endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness,310 310 The reading and sense are doubtful. so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. But when our wickedness had reached its height, and it had been clearly shown that its reward,311 311 Both the text and rendering are here somewhat doubtful, but the sense will in any case be much the same. punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how312 312 Many variations here occur in the way in which the lacuna of the mss. is to be supplied. They do not, however, greatly affect the meaning. the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us,313 313
Anf-02 ii.iv.v Pg 32.1
Treasury of Scriptural Knowledge, Chapter 1VERSE (19) - :20 Ps 19:1-6 Isa 40:26 Jer 10:10-13 Ac 14:16; 17:23-30
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