Early Church Fathers Scripture Index : Texts
Psalms 29
There are 22 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 495, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter VIII.—Philosophy is Knowledge Given by God. (HTML)
... gates of righteousness,” it is said; “entering into them, I will confess to the Lord. This is the gate of the Lord. The righteous shall enter by it.” Explaining the prophet’s saying, Barnabas adds, “There being many gates open, that which is in righteousness is the gate which is in Christ, by which all who enter are blessed.” Bordering on the same meaning is also the following prophetic utterance: “The Lord is on many waters;”[Psalms 29:3] not the different covenants alone, but the modes of teaching, those among the Greek and those among the Barbarians, conducing to righteousness. And already clearly David, bearing testimony to the truth, sings, “Let sinners be turned into Hades, and ...
Ante-Nicene Fathers, Volume 3, page 379, footnote 3 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Comparison of Christ's Power Over Winds and Waves with Moses' Command of the Waters of the Red Sea and the Jordan. Christ's Power Over Unclean Spirits. The Case of the Legion. The Cure of the Issue of Blood. The Mosaic Uncleanness on This Point Explained. (HTML)
... ceased to run at the bidding of Joshua, when his priests began to pass over! What will you say to this? If it be your Christ that is meant above, he will not be more potent than the servants of the Creator. But I should have been content with the examples I have adduced without addition, if a prediction of His present passage on the sea had not preceded Christ’s coming. As psalm is, in fact, accomplished by this crossing over the lake. “The Lord,” says the psalmist, “is upon many waters.”[Psalms 29:3] When He disperses its waves, Habakkuk’s words are fulfilled, where he says, “Scattering the waters in His passage.” When at His rebuke the sea is calmed, Nahum is also verified: He rebuketh the sea, and maketh it dry,” including the winds indeed, ...
Ante-Nicene Fathers, Volume 4, page 133, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Genesis. (HTML)
CCEL Footnote 1265 (In-Text, Margin)
By such the Thunderer’s[Psalms 29:3] speech: “Tremble ye not
Ante-Nicene Fathers, Volume 5, page 53, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book V. (HTML)
Further Exposition of the Heresy of the Naasseni; Profess to Follow Homer; Acknowledge a Triad of Principles; Their Technical Names of the Triad; Support These on the Authority of Greek Poets; Allegorize Our Saviour's Miracles; The Mystery of the Samothracians; Why the Lord Chose Twelve Disciples; The Name Corybas, Used by Thracians and Phrygians, Explained; Naasseni Profess to Find Their System in Scripture; Their Interpretation of Jacob's Vision; Their Idea of the “Perfect Man;” The “Perfect Man” Called “Papa” By the Phrygians; The Naasseni and Phrygians on the Resurrection; The Ecstasis of St. Paul; The Mysteries of Religion as Alluded to by Christ; Interpretation of the Parable of the Sower; Allegory of the Promised Land (HTML)
... how and in what manner he comes down. This, says he, is what is spoken: “We have heard his voice, no doubt, but we have not seen his shape.” For the voice of him that is set apart and portrayed is heard; but (his) shape, which descends from above from the unportrayed one,—what sort it is, nobody knows. It resides, however, in an earthly mould, yet no one recognises it. This, he says, is “the god that inhabiteth the flood,” according to the Psalter, “and who speaketh and crieth from many waters.”[Psalms 29:3] The “many waters,” he says, are the diversified generation of mortal men, from which (generation) he cries and vociferates to the unportrayed man, saying, “Preserve my only-begotten from the lions.” In reply to him, it has, says he, been declared, ...
Ante-Nicene Fathers, Volume 5, page 53, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book V. (HTML)
Further Exposition of the Heresy of the Naasseni; Profess to Follow Homer; Acknowledge a Triad of Principles; Their Technical Names of the Triad; Support These on the Authority of Greek Poets; Allegorize Our Saviour's Miracles; The Mystery of the Samothracians; Why the Lord Chose Twelve Disciples; The Name Corybas, Used by Thracians and Phrygians, Explained; Naasseni Profess to Find Their System in Scripture; Their Interpretation of Jacob's Vision; Their Idea of the “Perfect Man;” The “Perfect Man” Called “Papa” By the Phrygians; The Naasseni and Phrygians on the Resurrection; The Ecstasis of St. Paul; The Mysteries of Religion as Alluded to by Christ; Interpretation of the Parable of the Sower; Allegory of the Promised Land (HTML)
... how and in what manner he comes down. This, says he, is what is spoken: “We have heard his voice, no doubt, but we have not seen his shape.” For the voice of him that is set apart and portrayed is heard; but (his) shape, which descends from above from the unportrayed one,—what sort it is, nobody knows. It resides, however, in an earthly mould, yet no one recognises it. This, he says, is “the god that inhabiteth the flood,” according to the Psalter, “and who speaketh and crieth from many waters.”[Psalms 29:10] The “many waters,” he says, are the diversified generation of mortal men, from which (generation) he cries and vociferates to the unportrayed man, saying, “Preserve my only-begotten from the lions.” In reply to him, it has, says he, been declared, ...
Ante-Nicene Fathers, Volume 5, page 66, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book V. (HTML)
The System of the Sethians; Their Triad of Infinite Principles; Their Heresy Explained; Their Interpretation of the Incarnation. (HTML)
... temple, by the impulsive power of Nature, and by the motion of wind. And it is produced from water being commingled and blended with bodies as if it were a salt of existent things, and a light of darkness. And it struggles to be released from bodies, and is not able to find liberation and an egress for itself. For a very diminutive spark, a severed splinter from above like the ray of a star, has been mingled in the much compounded waters of many (existences), as, says he, (David) remarks in a psalm.[Psalms 29:3] Every thought, then, and solicitude actuating the supernal light is as to how and in what manner mind may be liberated, by the death of the depraved and dark body, from the Father that is below, which is the wind that with noise and tumult uplifted ...
Ante-Nicene Fathers, Volume 5, page 143, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book X. (HTML)
The Sethians. (HTML)
... mode of generation from a female—(meaning by mind) the supernal spark—and that, having been mingled beneath with the compounds of body, it earnestly desires to flee away, that escaping it may depart and not find dissolution on account of the deficiency in the waters. Wherefore it is in the habit of crying aloud from the mixture of the waters, according to the Psalmist, as they say, “For the entire anxiety of the light above is, that it may deliver the spark which is below from the Father beneath,”[Psalms 29:3] that is, from wind. And the Father creates heat and disturbance, and produces for Himself a Son, namely mind, which, as they allege, is not the peculiar offspring of Himself. And these heretics affirm that the ...
Ante-Nicene Fathers, Volume 5, page 236, footnote 9 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
The Discourse on the Holy Theophany. (HTML)
... the ark of Noah the love of God toward man is signified by the dove, so also now the Spirit, descending in the form of a dove, bearing as it were the fruit of the olive, rested on Him to whom the witness was borne. For what reason? That the faithfulness of the Father’s voice might be made known, and that the prophetic utterance of a long time past might be ratified. And what utterance is this? “The voice of the Lord (is) on the waters, the God of glory thundered; the Lord (is) upon many waters.”[Psalms 29:3] And what voice? “This is my beloved Son, in whom I am well pleased.” This is He who is named the son of Joseph, and (who is) according to the divine essence my Only-begotten. “This is my beloved Son”—He who is hungry, and yet maintains myriads; who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 118, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. (HTML)
The Pious Old Man Rejoices that He Read Plato and the Scriptures, and Tells Him of the Rhetorician Victorinus Having Been Converted to the Faith Through the Reading of the Sacred Books. (HTML)
CCEL Footnote 617 (In-Text, Margin)
... will I rank you among the Christians unless I see you in the Church of Christ.” Whereupon he replied derisively, “Is it then the walls that make Christians?” And this he often said, that he already was a Christian; and Simplicianus making the same answer, the conceit of the “walls” was by the other as often renewed. For he was fearful of offending his friends, proud demon-worshippers, from the height of whose Babylonian dignity, as from cedars of Lebanon which had not yet been broken by the Lord,[Psalms 29:5] he thought a storm of enmity would descend upon him. But after that, from reading and inquiry, he had derived strength, and feared lest he should be denied by Christ before the holy angels if he now was afraid to confess Him before men, and appeared ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 131, footnote 10 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. (HTML)
In the Country He Gives His Attention to Literature, and Explains the Fourth Psalm in Connection with the Happy Conversion of Alypius. He is Troubled with Toothache. (HTML)
CCEL Footnote 717 (In-Text, Margin)
... goads Thou didst subdue me, and how Thou didst make me low, bringing down the mountains and hills of my imaginations, and didst straighten my crookedness, and smooth my rough ways; and by what means Thou also didst subdue that brother of my heart, Alypius, unto the name of Thy only-begotten, our Lord and Saviour Jesus Christ, which he at first refused to have inserted in our writings. For he rather desired that they should savour of the “cedars” of the schools, which the Lord hath now broken down,[Psalms 29:5] than of the wholesome herbs of the Church, hostile to serpents.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 164, footnote 5 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. (HTML)
He Begs of God that Through the Holy Scriptures He May Be Led to Truth. (HTML)
CCEL Footnote 1012 (In-Text, Margin)
... strong, hearken unto my soul, and hear it crying “out of the depths.” For unless Thine ears be present in the depths also, whither shall we go? whither shall we cry? “The day is Thine, and the night also is Thine.” At Thy nod the moments flee by. Grant thereof space for our meditations amongst the hidden things of Thy law, nor close it against us who knock. For not in vain hast Thou willed that the obscure secret of so many pages should be written. Nor is it that those forests have not their harts,[Psalms 29:9] betaking themselves therein, and ranging, and walking, and feeding, lying down, and ruminating. Perfect me, O Lord, and reveal them unto me. Behold, Thy voice is my joy, Thy voice surpasseth the abundance of pleasures. Give that which I love, for I ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 502, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John vi. 53, ‘Except ye eat the flesh,’ etc., and on the words of the apostles. And the Psalms. Against the Pelagians. (HTML)
CCEL Footnote 3919 (In-Text, Margin)
... teaching of the law what I had to do: now I have the free choice of the will; who shall withdraw me from this way?” If thou read carefully, thou wilt find that a certain man began to uplift himself, on a certain abundance of his, which he had nevertheless received; but that the Lord in mercy, to teach him humility, took away what He had given; and he was on a sudden reduced to poverty, and confessing the mercy of God in his recollection, he said, “In my abundance I said, I shall never be moved.”[Psalms 29:6] “In my abundance I said.” But I said it, I who am a man said it; “All men are liars, I said.” Therefore, “in my abundance I said;” so great was the abundance, that I dared to say, “I shall never be moved.” What next? “O Lord, in Thy favour Thou ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 502, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John vi. 53, ‘Except ye eat the flesh,’ etc., and on the words of the apostles. And the Psalms. Against the Pelagians. (HTML)
CCEL Footnote 3921 (In-Text, Margin)
... given; and he was on a sudden reduced to poverty, and confessing the mercy of God in his recollection, he said, “In my abundance I said, I shall never be moved.” “In my abundance I said.” But I said it, I who am a man said it; “All men are liars, I said.” Therefore, “in my abundance I said;” so great was the abundance, that I dared to say, “I shall never be moved.” What next? “O Lord, in Thy favour Thou gavest strength to my beauty.” But “Thou turnedst away Thy Face from me, and I was troubled.”[Psalms 29:8] “Thou hast shown me,” saith he, “that that wherein I did abound, was of Thee. Thou hast shown me Whence I should seek, to Whom attribute what I had received, to Whom I ought to render thanks, to Whom I should run in my thirst, Whereby be filled, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 335, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXIII (HTML)
CCEL Footnote 3262 (In-Text, Margin)
... from the Hebrew language into the Greek, and those again translated to us from the Greek into the Latin, Asaph is interpreted Synagogue. It is the voice therefore of the Synagogue. But when thou hast heard Synagogue, do not forthwith abhor it, as if it were the murderer of the Lord. That Synagogue was indeed the murderer of the Lord, no man doubteth it: but remember, that from the Synagogue were the rams whereof we are the sons. Whence it is said in a Psalm, “Bring ye to the Lord the sons of rams.”[Psalms 29:1] What rams are thence? Peter, John, James, Andrew, Bartholomew, and the rest of the Apostles. Hence also he too at first Saul, afterwards Paul: that is, at first proud, afterwards humble.…Therefore even Paul came to us from the Synagogue, and Peter ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 514, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CIV (HTML)
CCEL Footnote 4736 (In-Text, Margin)
... nations. “And the cedars of Libanus which He hath planted.” The cedars of Libanus, the powerful in the world, shall themselves be filled. The bread, and wine, and oil of Christ hath reached senators, nobles, kings; the trees of the plain are filled. First the humble are filled; next also the cedars of Libanus, yet those which He hath planted; pious cedars, religious faithful; for such hath He planted. For the ungodly also are cedars of Libanus; for, “The Lord shall break the cedars of Libanus.”[Psalms 29:5] For Libanus is a mountain: there are those trees, even according to the letter most long-lived and most excellent. But Libanus is interpreted, as we read in those who have written of these things, a brightness: and this brightness seemeth to belong ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 98, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book I (HTML)
Explanation of 'Ungenerate,' and a 'study' of Eternity. (HTML)
... affirm that such is our intuition of the Eternal. From the present instant, as from a centre and a “point,” we extend thought in all directions, to the immensity of that Life. We find that we are drawn round uninterruptedly and evenly, and that we are always following a circumference where there is nothing to grasp; we find the divine life returning upon itself in an unbroken continuity, where no end and no parts can be recognized. Of God’s eternity we say that which we have heard from prophecy[Psalms 29:10]; viz.. that God is a king “of old,” and rules for ages, and for ever, and beyond. Therefore we define Him to be earlier than any beginning, and exceeding any end. Entertaining, then, this idea of the Almighty, as one that is adequate, we express it ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 146, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2087 (In-Text, Margin)
... eunuch of Candace the queen of Ethiopia is made ready for the baptism of Christ. Though it is against nature the Ethiopian does change his skin and the leopard his spots. Those who have received only John’s baptism and have no knowledge of the Holy Spirit are baptized again, lest any should suppose that water unsanctified thereby could suffice for the salvation of either Jew or Gentile. “The voice of the Lord is upon the waters…The Lord is upon many waters…the Lord maketh the flood to inhabit it.”[Psalms 29:3] His “teeth are like a flock of sheep that are even shorn which came up from the washing; whereof everyone bear twins, and none is barren among them.” If none is barren among them, all of them must have udders filled with milk and be able to say with ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 146, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2087 (In-Text, Margin)
... eunuch of Candace the queen of Ethiopia is made ready for the baptism of Christ. Though it is against nature the Ethiopian does change his skin and the leopard his spots. Those who have received only John’s baptism and have no knowledge of the Holy Spirit are baptized again, lest any should suppose that water unsanctified thereby could suffice for the salvation of either Jew or Gentile. “The voice of the Lord is upon the waters…The Lord is upon many waters…the Lord maketh the flood to inhabit it.”[Psalms 29:10] His “teeth are like a flock of sheep that are even shorn which came up from the washing; whereof everyone bear twins, and none is barren among them.” If none is barren among them, all of them must have udders filled with milk and be able to say with ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 227, footnote 33 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2919 (In-Text, Margin)
... guides: that we may feed His flock with knowledge, not with the instruments of a foolish shepherd, according to the blessing, and not according to the curse pronounced against the men of former days: may He give strength and power unto his people, and Himself present to Himself His flock resplendent and spotless and worthy of the fold on high, in the habitation of them that rejoice, in the splendour of the saints, so that in His temple everyone, both flock and shepherds together may say, Glory,[Psalms 29:9] in Christ Jesus our Lord, to Whom be all glory for ever and ever. Amen.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 6, footnote 15 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That v: not found “of whom” in the case of the Son and of the Spirit. (HTML)
CCEL Footnote 751 (In-Text, Margin)
... expressions “of him” and “through him” and “to him” are spoken of the Lord, they cannot but be applied to God the Father. Then without question their rule will fall through, for we find not only “of whom,” but also “through whom” applied to the Father. And if this latter phrase indicates nothing derogatory, why in the world should it be confined, as though conveying the sense of inferiority, to the Son? If it always and everywhere implies ministry, let them tell us to what superior the God of glory[Psalms 29:3] and Father of the Christ is subordinate.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 35, footnote 12 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Proof of the absurdity of the refusal to glorify the Spirit, from the comparison of things glorified in creation. (HTML)
CCEL Footnote 1191 (In-Text, Margin)
55. man is “crowned with glory and honour,” and “glory, honour and peace” are laid up by promise “to every man that worketh good.” There is moreover a special and peculiar glory for Israelites “to whom,” it is said “pertaineth the adoption and the glory…and the service,” and the Psalmist speaks of a certain glory of his own, “that my glory may sing praise to Thee[Psalms 29:12];” and again “Awake up my glory” and according to the Apostle there is a certain glory of sun and moon and stars, and “the ministration of condemnation is glorious.” While then so many things are glorified, do you wish the Spirit alone of all things to be unglorified? Yet the Apostle says “the ministration of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 83, footnote 4 (Image)
Basil: Letters and Select Works
The Hexæmeron. (HTML)
The creation of luminous bodies. (HTML)
CCEL Footnote 1576 (In-Text, Margin)
... the sun; but I maintain that that which we separate in thought, may be separated in reality by the Creator of nature. You cannot, moreover, separate the brightness of fire from the virtue of burning which it possesses; but God, who wished to attract His servant by a wonderful sight, set a fire in the burning bush, which displayed all the brilliancy of flame while its devouring property was dormant. It is that which the Psalmist affirms in saying “The voice of the Lord divideth the flames of fire.”[Psalms 29:7] Thus, in the requital which awaits us after this life, a mysterious voice seems to tell us that the double nature of fire will be divided; the just will enjoy its light, and the torment of its heat will be the torture of the wicked.