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  • PARALLEL HISTORY BIBLE - Ecclesiasticus - Sirach 17:1


    CHAPTERS: 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     
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    LXX- Greek Septuagint - 71 17:1

    κυριος 2962 εκτισεν 2936 5656 εκ 1537 γης 1093 ανθρωπον 444 και 2532 παλιν 3825 απεστρεψεν 654 5656 αυτον 846 εις 1519 αυτην 846

    Douay Rheims Bible

    GOD created man of the earth, and made him after his own image. And he turned him into it again, and clothed him with
    strength according to himself.

    King James Bible - 71 17:1

    The Lord created man of the earth, and turned him into it again.

    World Wide Bible Resources


    Sirach 17:1

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

    Anf-01 v.xv.ii Pg 5
    Gen. i. 26, 27.

    And further “In the image of God made He man.”1222

    1222


    Anf-01 vi.ii.vi Pg 19
    Gen. i. 26.

    And the Lord said, on beholding the fair creature1511

    1511 Cod. Sin. has “our fair formation.”

    man, “Increase, and multiply, and replenish the earth.”1512

    1512


    Anf-01 ix.ii.xxxi Pg 11
    Gen. i. 26.

    The six powers, on hearing this, and their mother furnishing them with the idea of a man (in order that by means of him she might empty them of their original power), jointly formed a man of immense size, both in regard to breadth and length. But as he could merely writhe along the ground, they carried him to their father; Sophia so labouring in this matter, that she might empty him (Ialdabaoth) of the light with which he had been sprinkled, so that he might no longer, though still powerful, be able to lift up himself against the powers above. They declare, then, that by breathing into man the spirit of life, he was secretly emptied of his power; that hence man became a possessor of nous (intelligence) and enthymesis (thought); and they affirm that these are the faculties which partake in salvation. He [they further assert] at once gave thanks to the first Anthropos (man), forsaking those who had created him.


    Anf-01 vi.ii.v Pg 4
    Gen. i. 26.

    understand how it was that He endured to suffer at the hand of men. The prophets, having obtained grace from Him, prophesied concerning Him. And He (since it behoved Him to appear in flesh), that He might abolish death, and reveal the resurrection from the dead, endured [what and as He did], in order that He might fulfil the promise made unto the fathers, and by preparing a new people for Himself, might show, while He dwelt on earth, that He, when He has raised mankind, will also judge them. Moreover, teaching Israel, and doing so great miracles and signs, He preached [the truth] to him, and greatly loved him. But when He chose His own apostles who were to preach His Gospel, [He did so from among those] who were sinners above all sin, that He might show He came “not to call the righteous, but sinners to repentance.”1484

    1484


    Anf-01 viii.iv.lxii Pg 3
    Gen. i. 26; 28.

    And that you may not change the [force of the] words just quoted, and repeat what your teachers assert,—either that God said to Himself, ‘Let Us make,’ just as we, when about to do something, oftentimes say to ourselves, ‘Let us make;’ or that God spoke to the elements, to wit, the earth and other similar substances of which we believe man was formed, ‘Let Us make,’—I shall quote again the words narrated by Moses himself, from which we can indisputably learn that [God] conversed with some one who was numerically distinct from Himself, and also a rational Being. These are the words: ‘And God said, Behold, Adam has become as one of us, to know good and evil.’2175

    2175


    Anf-01 viii.viii.vii Pg 4
    Gen. i. 26.

    What kind of man? Manifestly He means fleshly man, For the word says, “And God took dust of the earth, and made man.”2629

    2629


    Anf-01 ix.ii.xxv Pg 2
    Gen. i. 26.

    He was accordingly formed, yet was unable to stand erect, through the inability of the angels to convey to him that power, but wriggled [on the ground] like a worm. Then the power above taking pity upon him, since he was made after his likeness, sent forth a spark of life, which gave man an erect posture, compacted his joints, and made him live. He declares, therefore, that this spark of life, after the death of a man, returns to those things which are of the same nature with itself, and the rest of the body is decomposed into its original elements.


    Anf-01 ix.iv.xxiv Pg 5
    Gen. i. 26.

    and we are all from him: and as we are from him, therefore have we all inherited his title. But inasmuch as man is saved, it is fitting that he who was created the original man should be saved. For it is too absurd to maintain, that he who was so deeply injured by the enemy, and was the first to suffer captivity, was not rescued by Him who conquered the enemy, but that his children were, —those whom he had begotten in the same captivity. Neither would the enemy appear to be as yet conquered, if the old spoils remained with him. To give an illustration: If a hostile force had overcome certain [enemies], had bound them, and led them away captive, and held them for a long time in servitude, so that they begat children among them; and somebody, compassionating those who had been made slaves, should overcome this same hostile force; he certainly would not act equitably, were he to liberate the children of those who had been led captive, from the sway of those who had enslaved their fathers, but should leave these latter, who had suffered the act of capture, subject to their enemies,—those, too, on whose very account he had proceeded to this retaliation,— the children succeeding to liberty through the avenging of their fathers’ cause, but not3759

    3759 The old Latin translation is: “Sed non relictis ipsis patribus.” Grabe would cancel non, while Massuet pleads for retaining it. Harvey conjectures that the translator perhaps mistook οὐκ ἀνειλημμένων for οὐκ ἀναλελειμένων. We have followed Massuet, though we should prefer deleting non, were it not found in all the mss.

    so that their fathers, who suffered the act of capture itself, should be left [in bondage]. For God is neither devoid of power nor of justice, who has afforded help to man, and restored him to His own liberty.


    Anf-01 ix.vi.i Pg 11
    Gen. i. 26.

    This, then, is the aim of him who envies our life, to render men disbelievers in their own salvation, and blasphemous against God the Creator. For whatsoever all the heretics may have advanced with the utmost solemnity, they come to this at last, that they blaspheme the Creator, and disallow the salvation of God’s workmanship, which the flesh truly is; on behalf of which I have proved, in a variety of ways, that the Son of God accomplished the whole dispensation [of mercy], and have shown that there is none other called God by the Scriptures except the Father of all, and the Son, and those who possess the adoption.


    Anf-01 ix.vi.xxi Pg 3
    Gen. i. 26.

    He taking from Himself the substance of the creatures [formed], and the pattern of things made, and the type of all the adornments in the world.


    Anf-01 ii.ii.xxxiii Pg 4
    Gen. i. 26, 27.

    Having thus finished all these things, He approved them, and blessed them, and said, “Increase and multiply.”137

    137


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


    Anf-02 vi.ii.x Pg 19.1


    Anf-02 vi.iv.iv.xxi Pg 64.1


    Anf-02 vi.iv.v.v Pg 14.1


    Anf-03 v.iv.iii.iv Pg 14
    Gen. i. 26.

    Goodness spake the word; Goodness formed man of the dust of the ground into so great a substance of the flesh, built up out of one material with so many qualities; Goodness breathed into him a soul, not dead but living. Goodness gave him dominion2751

    2751 Præfecit.

    over all things, which he was to enjoy and rule over, and even give names to. In addition to this, Goodness annexed pleasures2752

    2752 Delicias.

    to man so that, while master of the whole world,2753

    2753 Totius orbis possidens.

    he might tarry among higher delights, being translated into paradise, out of the world into the Church.2754

    2754 There is a profound thought here; in his tract, De Pœnit. 10, he says, “Where one or two are, is the church, and the church is Christ.” Hence what he here calls Adam’s “higher delights,” even spiritual blessings in Christ with Eve. [Important note in Kaye, p. 304.]

    The self-same Goodness provided also a help meet for him, that there might be nothing in his lot that was not good. For, said He, that the man be alone is not good.2755

    2755


    Anf-03 iv.xi.xxvii Pg 11
    Ver. 26.

    And no wonder: in the seed lies the promise and earnest of the crop.


    Anf-03 iv.xi.xxvii Pg 10
    Ver. 26.

    man’s whole posterity was declared and described in a plural phrase, “Let them have dominion over the fish of the sea,” etc.1702

    1702


    Anf-03 v.iv.vi.viii Pg 5
    Gen. i. 26.

    ), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head. But wherefore “ought the woman to have power over her head, because of the angels?”5532

    5532


    Anf-03 v.viii.v Pg 6
    Comp. 1 Cor. x. 31.


    Anf-03 v.viii.vi Pg 6
    Comp. Ignatius’ Epistle to the Ephesians, chap. ii.


    Anf-03 v.ix.v Pg 17
    Gen. i. 26.

    for what purpose it is that you also possess reason in yourself, who are a rational creature, as being not only made by a rational Artificer, but actually animated out of His substance. Observe, then, that when you are silently conversing with yourself, this very process is carried on within you by your reason, which meets you with a word at every movement of your thought, at every impulse of your conception. Whatever you think, there is a word; whatever you conceive, there is reason.  You must needs speak it in your mind; and while you are speaking, you admit speech as an interlocutor with you, involved in which there is this very reason, whereby, while in thought you are holding converse with your word, you are (by reciprocal action) producing thought by means of that converse with your word. Thus, in a certain sense, the word is a second person within you, through which in thinking you utter speech, and through which also, (by reciprocity of process,) in uttering speech you generate thought. The word is itself a different thing from yourself. Now how much more fully is all this transacted in God, whose image and likeness even you are regarded as being, inasmuch as He has reason within Himself even while He is silent, and involved in that Reason His Word! I may therefore without rashness first lay this down (as a fixed principle) that even then before the creation of the universe God was not alone, since He had within Himself both Reason, and, inherent in Reason, His Word, which He made second to Himself by agitating it within Himself.


    Anf-03 v.ix.xii Pg 3
    Gen. i. 26.

    whereas He ought to have said, “Let me make man in my own image, and after my own likeness,” as being a unique and singular Being? In the following passage, however, “Behold the man is become as one of us,”7895

    7895


    Anf-03 v.ix.xxxiii Pg 11
    “In speaking also of the Holy Ghost, Tertullian occasionally uses terms of a very ambiguous and equivocal character. He says, for instance (Adversus Praxean, c. xii.), that in Gen. i. 26, God addressed the Son, His Word (the Second Person in the Trinity), and the Spirit in the Word (the Third Person of the Trinity). Here the distinct personality of the Spirit is expressly asserted; although it is difficult to reconcile Tertullian’s words, ‘Spiritus in Sermone,’ with the assertion. It is, however, certain both from the general tenor of the Tract against Praxeas, and from many passages in his other writings (for instance, Ad Martyras, iii.), that the distinct personality of the Holy Ghost formed an article of Tertullian’s creed. The occasional ambiguity of his language respecting the Holy Ghost is perhaps in part to be traced to the variety of senses in which the term ‘Spiritus’ is used. It is applied generally to God, for ‘God is a Spirit’ (Adv. Marcionem, ii. 9); and for the same reason to the Son, who is frequently called ‘the Spirit of God,’ and ‘the Spirit of the Creator’ (De Oratione, i.; Adv. Praxean, xiv., xxvi.; Adv. Marcionem, v. 8; Apolog. xxiii.; Adv. Marcionem, iii. 6, iv. 33). Bp. Bull likewise (Defence of the Nicene Creed, i. 2), following Grotius, has shown that the word ‘Spiritus’ is employed by the fathers to express the divine nature in Christ.”—(Pp. 525, 526.)


    Anf-03 iv.iv.xv Pg 6
    See Gen. i. 26, 27; ix. 6; and comp. 1 Cor. xi. 7.

    to God; so as to render to Cæsar indeed money, to God yourself. Otherwise, what will be God’s, if all things are Cæsar’s? “Then,” do you say, “the lamps before my doors, and the laurels on my posts are an honour to God?” They are there of course, not because they are an honour to God, but to him who is honour in God’s stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world’s literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyræus, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances280

    280 The word is the same as that for “the mouth” of a river, etc. Hence Oehler supposes the “entrances” or “mouths” here referred to to be the mouths of fountains, where nymphs were supposed to dwell. Nympha is supposed to be the same word as Lympha. See Hor. Sat. i. 5, 97; and Macleane’s note.

    are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates.  And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed.  So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family.281

    281 [He seems to refer to some Providential event, perhaps announced in a dream, not necessarily out of the course of common occurrences.]

    Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle’s precept,282

    282


    Npnf-201 iii.vi.ii Pg 12


    Treasury of Scriptural Knowledge, Chapter 17

    VERSE 	(1) - 

    Sir 17:1; Gen 1:26-Gen 1:28; ; Sir 2:7; .


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