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  • PARALLEL HISTORY BIBLE - Exodus 7:13


    CHAPTERS: Exodus 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     

    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

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


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    LXX- Greek Septuagint - Exodus 7:13

    και 2532 κατισχυσεν η 2228 1510 5753 3739 3588 καρδια 2588 φαραω 5328 και 2532 ουκ 3756 εισηκουσεν αυτων 846 καθαπερ 2509 ελαλησεν 2980 5656 αυτοις 846 κυριος 2962

    Douay Rheims Bible

    And Pharao's
    heart was hardened, and he did not hearken to them, as the Lord had commanded.

    King James Bible - Exodus 7:13

    And he hardened Pharaoh's
    heart, that he hearkened not unto them; as the LORD had said.

    World English Bible

    Pharaoh's
    heart was hardened, and he didn't listen to them; as Yahweh had spoken.

    Early Church Father Links

    Anf-05 iii.iii.iii.xii Pg 10, Npnf-206 v.LXXXV Pg 2

    World Wide Bible Resources


    Exodus 7:13

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

    Anf-03 iv.iv.ix Pg 12
    See Ex. vii., viii.; and comp. 2 Tim. iii. 8.

    tried God’s patience until the Gospel.  For thenceforward Simon Magus, just turned believer, (since he was still thinking somewhat of his juggling sect; to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith.217

    217


    Anf-01 ix.vii.xxxvi Pg 4
    Isa. xxvi. 10.

    And when these things are done, he says, “God will remove men far away, and those that are left shall multiply in the earth.”4768

    4768


    Anf-01 ix.vi.xxx Pg 2
    Ex. ix. 35.

    Those, then, who allege such difficulties, do not read in the Gospel that passage where the Lord replied to the disciples, when they asked Him, “Why speakest Thou unto them in parables?”—“Because it is given unto you to know the mystery of the kingdom of heaven; but to them I speak in parables, that seeing they may not see, and hearing they may not hear, understanding they may not understand; in order that the prophecy of Isaiah regarding them may be fulfilled, saying, Make the heart of this people gross and make their ears dull, and blind their eyes. But blessed are your eyes, which see the things that ye see; and your ears, which hear what ye do hear.”4209

    4209


    Npnf-201 iv.vi.ii.xi Pg 5


    Anf-03 v.iv.v.xix Pg 7
    Isa. vi. 9.

    —which now claims notice as having furnished to Christ that frequent form of His earnest instruction: “He that hath ears to hear, let him hear.”4189

    4189


    Anf-03 v.viii.xxxiii Pg 5
    Matt. xiii. 13; comp. Isa. vi. 9.

    But since it was to the Jews that He spoke in parables, it was not then to all men; and if not to all, it follows that it was not always and in all things parables with Him, but only in certain things, and when addressing a particular class. But He addressed a particular class when He spoke to the Jews. It is true that He spoke sometimes even to the disciples in parables. But observe how the Scripture relates such a fact:  “And He spake a parable unto them.”7499

    7499


    Anf-03 v.iv.iv.vi Pg 11
    Isa. vi. 9, 10. Quoted with some verbal differences.

    Now this blunting of their sound senses they had brought on themselves, loving God with their lips, but keeping far away from Him in their heart. Since, then, Christ was announced by the Creator, “who formeth the lightning, and createth the wind, and declareth unto man His Christ,” as the prophet Joel says,3166

    3166


    Npnf-201 iii.vi.xiii Pg 22


    Npnf-201 iii.vi.xiii Pg 22


    Anf-01 viii.iv.xii Pg 3
    Not in Jeremiah; some would insert, in place of Jeremiah, Isaiah or John. [St. John xii. 40; Isa. vi. 10; where see full references in the English margin. But comp. Jer. vii. 24; 26, Jer. xi. 8, and Jer. xvii. 23.]

    has cried; yet not even then do you listen. The Lawgiver is present, yet you do not see Him; to the poor the Gospel is preached, the blind see, yet you do not understand. You have now need of a second circumcision, though you glory greatly in the flesh. The new law requires you to keep perpetual sabbath, and you, because you are idle for one day, suppose you are pious, not discerning why this has been commanded you: and if you eat unleavened bread, you say the will of God has been fulfilled. The Lord our God does not take pleasure in such observances: if there is any perjured person or a thief among you, let him cease to be so; if any adulterer, let him repent; then he has kept the sweet and true sabbaths of God. If any one has impure hands, let him wash and be pure.


    Anf-01 ix.vi.xxx Pg 3
    Matt. xiii. 11–16; Isa. vi. 10.

    For one and the same God [that blesses others] inflicts blindness upon those who do not believe, but who set Him at naught; just as the sun, which is a creature of His, [acts with regard] to those who, by reason of any weakness of the eyes cannot behold his light; but to those who believe in Him and follow Him, He grants a fuller and greater illumination of mind. In accordance with this word, therefore, does the apostle say, in the Second [Epistle] to the Corinthians: “In whom the this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine [unto them].”4210

    4210


    Anf-03 v.iv.iv.vi Pg 11
    Isa. vi. 9, 10. Quoted with some verbal differences.

    Now this blunting of their sound senses they had brought on themselves, loving God with their lips, but keeping far away from Him in their heart. Since, then, Christ was announced by the Creator, “who formeth the lightning, and createth the wind, and declareth unto man His Christ,” as the prophet Joel says,3166

    3166


    Anf-03 iv.iii.xxi Pg 5
    Isa. vi. 10.

    As, then, under the force of their pre-judgment, they had convinced themselves from His lowly guise that Christ was no more than man, it followed from that, as a necessary consequence, that they should hold Him a magician from the powers which He displayed,—expelling devils from men by a word, restoring vision to the blind, cleansing the leprous, reinvigorating the paralytic, summoning the dead to life again, making the very elements of nature obey Him, stilling the storms and walking on the sea; proving that He was the Logos of God, that primordial first-begotten Word, accompanied by power and reason, and based on Spirit,—that He who was now doing all things by His word, and He who had done that of old, were one and the same. But the Jews were so exasperated by His teaching, by which their rulers and chiefs were convicted of the truth, chiefly because so many turned aside to Him, that at last they brought Him before Pontius Pilate, at that time Roman governor of Syria; and, by the violence of their outcries against Him, extorted a sentence giving Him up to them to be crucified. He Himself had predicted this; which, however, would have signified little had not the prophets of old done it as well. And yet, nailed upon the cross, He exhibited many notable signs, by which His death was distinguished from all others. At His own free-will, He with a word dismissed from Him His spirit, anticipating the executioner’s work. In the same hour, too, the light of day was withdrawn, when the sun at the very time was in his meridian blaze. Those who were not aware that this had been predicted about Christ, no doubt thought it an eclipse. You yourselves have the account of the world-portent still in your archives.107

    107 Elucidation V.

    Then, when His body was taken down from the cross and placed in a sepulchre, the Jews in their eager watchfulness surrounded it with a large military guard, lest, as He had predicted His resurrection from the dead on the third day, His disciples might remove by stealth His body, and deceive even the incredulous. But, lo, on the third day there a was a sudden shock of earthquake, and the stone which sealed the sepulchre was rolled away, and the guard fled off in terror:  without a single disciple near, the grave was found empty of all but the clothes of the buried One. But nevertheless, the leaders of the Jews, whom it nearly concerned both to spread abroad a lie, and keep back a people tributary and submissive to them from the faith, gave it out that the body of Christ had been stolen by His followers. For the Lord, you see, did not go forth into the public gaze, lest the wicked should be delivered from their error; that faith also, destined to a great reward, might hold its ground in difficulty. But He spent forty days with some of His disciples down in Galilee, a region of Judea, instructing them in the doctrines they were to teach to others.  Thereafter, having given them commission to preach the gospel through the world, He was encompassed with a cloud and taken up to heaven,—a fact more certain far than the assertions of your Proculi concerning Romulus.108

    108 Proculus was a Roman senator who affirmed that Romulus had appeared to him after his death.

    All these things Pilate did to Christ; and now in fact a Christian in his own convictions, he sent word of Him to the reigning Cæsar, who was at the time Tiberius.  Yes, and the Cæsars too would have believed on Christ, if either the Cæsars had not been necessary for the world, or if Christians could have been Cæsars. His disciples also, spreading over the world, did as their Divine Master bade them; and after suffering greatly themselves from the persecutions of the Jews, and with no unwilling heart, as having faith undoubting in the truth, at last by Nero’s cruel sword sowed the seed of Christian blood at Rome.109

    109 [Chapter l. at close. “The blood of Christians is the seed of the Church.”]

    Yes, and we shall prove that even your own gods are effective witnesses for Christ.  It is a great matter if, to give you faith in Christians, I can bring forward the authority of the very beings on account of whom you refuse them credit. Thus far we have carried out the plan we laid down. We have set forth this origin of our sect and name, with this account of the Founder of Christianity. Let no one henceforth charge us with infamous wickedness; let no one think that it is otherwise than we have represented, for none may give a false account of his religion. For in the very fact that he says he worships another god than he really does, he is guilty of denying the object of his worship, and transferring his worship and homage to another; and, in the transference, he ceases to worship the god he has repudiated. We say, and before all men we say, and torn and bleeding under your tortures, we cry out, “We worship God through Christ.” Count Christ a man, if you please; by Him and in Him God would be known and be adored.  If the Jews object, we answer that Moses, who was but a man, taught them their religion; against the Greeks we urge that Orpheus at Pieria, Musæus at Athens, Melampus at Argos, Trophonius in Bœotia, imposed religious rites; turning to yourselves, who exercise sway over the nations, it was the man Numa Pompilius who laid on the Romans a heavy load of costly superstitions. Surely Christ, then, had a right to reveal Deity, which was in fact His own essential possession, not with the object of bringing boors and savages by the dread of multitudinous gods, whose favour must be won into some civilization, as was the case with Numa; but as one who aimed to enlighten men already civilized, and under illusions from their very culture, that they might come to the knowledge of the truth. Search, then, and see if that divinity of Christ be true. If it be of such a nature that the acceptance of it transforms a man, and makes him truly good, there is implied in that the duty of renouncing what is opposed to it as false; especially and on every ground that which, hiding itself under the names and images of dead, the labours to convince men of its divinity by certain signs, and miracles, and oracles.


    Anf-03 v.iv.v.xxxi Pg 14
    Isa. vi. 10.

    their calling of God. In a manner most germane4738

    4738 Pertinentissime.

    to this parable, He said by Jeremiah:  “Obey my voice, and I will be your God, and ye shall be my people; and ye shall walk in all my ways, which I have commanded you.”4739

    4739


    Anf-03 v.iv.vi.xi Pg 34
    Isa. vi. 10 (only adapted).

    and, “If ye will not believe, ye shall not understand;”5711

    5711


    Anf-01 ii.ii.li Pg 5
    Ex. xiv.

    for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.


    Anf-02 vi.ii.viii Pg 13.1


    Anf-02 vi.iv.v.xiv Pg 146.1


    Anf-03 v.iv.v.i Pg 34
    Deut. xxxii. 39.

    —even the same “who createth evil and maketh peace;”3509

    3509


    Anf-03 v.iv.vi.xi Pg 19
    Deut. xxxii. 39.

    We have already made good the Creator’s claim to this twofold character of judgment and goodness5696

    5696 See above in book ii. [cap. xi. p. 306.]

    —“killing in the letter” through the law, and “quickening in the Spirit” through the Gospel. Now these attributes, however different they be, cannot possibly make two gods; for they have already (in the prevenient dispensation of the Old Testament) been found to meet in One.5697

    5697 Apud unum recenseri prævenerunt.

    He alludes to Mosesveil, covered with which “his face could not be stedfastly seen by the children of Israel.”5698

    5698


    Anf-03 v.viii.ix Pg 10
    Deut. xxxii. 39.

    Why reproach the flesh with those conditions which wait for God, which hope in God, which receive honour from God, which He succours? I venture to declare, that if such casualties as these had never befallen the flesh, the bounty, the grace, the mercy, (and indeed) all the beneficent power of God, would have had no opportunity to work.7351

    7351 Vacuisset.



    Anf-03 v.viii.xxviii Pg 10
    Isa. xxxviii. 12, 13; 16. The very words, however, occur not in Isaiah, but in 1 Sam. ii. 6; Deut. xxxii. 39.

    Certainly His making alive is to take place after He has killed. As, therefore, it is by death that He kills, it is by the resurrection that He will make alive. Now it is the flesh which is killed by death; the flesh, therefore, will be revived by the resurrection. Surely if killing means taking away life from the flesh, and its opposite, reviving, amounts to restoring life to the flesh, it must needs be that the flesh rise again, to which the life, which has been taken away by killing, has to be restored by vivification.


    Anf-03 iv.iv.ix Pg 12
    See Ex. vii., viii.; and comp. 2 Tim. iii. 8.

    tried God’s patience until the Gospel.  For thenceforward Simon Magus, just turned believer, (since he was still thinking somewhat of his juggling sect; to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith.217

    217


    Anf-01 ii.ii.li Pg 5
    Ex. xiv.

    for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.


    Anf-02 vi.ii.viii Pg 13.1


    Anf-02 vi.iv.v.xiv Pg 146.1


    Anf-03 v.iv.v.i Pg 34
    Deut. xxxii. 39.

    —even the same “who createth evil and maketh peace;”3509

    3509


    Anf-03 v.iv.vi.xi Pg 19
    Deut. xxxii. 39.

    We have already made good the Creator’s claim to this twofold character of judgment and goodness5696

    5696 See above in book ii. [cap. xi. p. 306.]

    —“killing in the letter” through the law, and “quickening in the Spirit” through the Gospel. Now these attributes, however different they be, cannot possibly make two gods; for they have already (in the prevenient dispensation of the Old Testament) been found to meet in One.5697

    5697 Apud unum recenseri prævenerunt.

    He alludes to Mosesveil, covered with which “his face could not be stedfastly seen by the children of Israel.”5698

    5698


    Anf-03 v.viii.ix Pg 10
    Deut. xxxii. 39.

    Why reproach the flesh with those conditions which wait for God, which hope in God, which receive honour from God, which He succours? I venture to declare, that if such casualties as these had never befallen the flesh, the bounty, the grace, the mercy, (and indeed) all the beneficent power of God, would have had no opportunity to work.7351

    7351 Vacuisset.



    Anf-03 v.viii.xxviii Pg 10
    Isa. xxxviii. 12, 13; 16. The very words, however, occur not in Isaiah, but in 1 Sam. ii. 6; Deut. xxxii. 39.

    Certainly His making alive is to take place after He has killed. As, therefore, it is by death that He kills, it is by the resurrection that He will make alive. Now it is the flesh which is killed by death; the flesh, therefore, will be revived by the resurrection. Surely if killing means taking away life from the flesh, and its opposite, reviving, amounts to restoring life to the flesh, it must needs be that the flesh rise again, to which the life, which has been taken away by killing, has to be restored by vivification.

    Treasury of Scriptural Knowledge, Chapter 7

    VERSE 	(13) - 

    :4; 4:21; 8:15; 10:1,20,27; 14:17 De 2:30 Zec 7:11,12 Ro 1:28; 2:5


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