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PARALLEL HISTORY BIBLE - Ezekiel 7:5


CHAPTERS: Ezekiel 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     

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LXX- Greek Septuagint - Ezekiel 7:5

νυν 3568 εγγυθεν εκχεω 1632 5692 την 3588 οργην 3709 μου 3450 επι 1909 σε 4571 και 2532 συντελεσω 4931 5692 τον 3588 θυμον 2372 μου 3450 εν 1722 1520 σοι 4671 4674 και 2532 κρινω 2919 5692 5719 σε 4571 εν 1722 1520 ταις 3588 οδοις 3598 σου 4675 και 2532 δωσω 1325 5692 επι 1909 σε 4571 παντα 3956 τα 3588 βδελυγματα σου 4675

Douay Rheims Bible

Thus saith the Lord God: One affliction, behold an affliction is come.

King James Bible - Ezekiel 7:5

Thus saith the Lord GOD; An evil, an only evil, behold, is come.

World English Bible

Thus says the Lord Yahweh: An evil, an only evil; behold, it comes.

World Wide Bible Resources


Ezekiel 7:5

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

Anf-03 v.iv.v.xxii Pg 42
Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ.

He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedient “hearing” from Moses and Elias to4359

4359 In Christo. In with an ablative is often used by our author for in with an accusative.

Christ, it is still not from another God, or to another Christ; but from4360

4360 Or perhaps “by the Creator.”

the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361

4361


Anf-03 v.iv.v.xv Pg 29
1 Kings iii. 5–13.

But with respect to this man, since, when a choice was left to him, he preferred asking for what he knew to be well-pleasing to God—even wisdom—he further merited the attainment of the riches, which he did not prefer. The endowing of a man indeed with riches, is not an incongruity to God, for by the help of riches even rich men are comforted and assisted; moreover, by them many a work of justice and charity is carried out. But yet there are serious faults4009

4009 Vitia.

which accompany riches; and it is because of these that woes are denounced on the rich, even in the Gospel. “Ye have received,” says He, “your consolation;”4010

4010


Anf-03 v.iv.vi.xi Pg 6
Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37" id="v.iv.vi.xi-p6.1" parsed="|Dan|2|19|2|20;|Dan|3|28|3|29;|Dan|4|34|0|0;|Dan|4|37|0|0" osisRef="Bible:Dan.2.19-Dan.2.20 Bible:Dan.3.28-Dan.3.29 Bible:Dan.4.34 Bible:Dan.4.37">Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37.

Now, if the title of Father may be claimed for (Marcion’s) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also “the Father of mercies,”5683

5683


Anf-01 viii.ii.li Pg 4
This prophecy occurs not in Jeremiah, but in Dan. vii. 13.

His words are: “Behold, as the Son of man He cometh in the clouds of heaven, and His angels with Him.”1875

1875


Anf-01 viii.ii.li Pg 5
Dan. vii. 13.



Anf-01 ix.iv.xx Pg 17
Dan. vii. 13.

—all these things did the Scriptures prophesy of Him.


Anf-01 ix.vi.xxxiv Pg 11
Dan. vii. 13.

bringing on the day which burns as a furnace,4263

4263 Mal. iv. 1.

and smiting the earth with the word of His mouth,4264

4264


Anf-01 ix.vi.xxxiv Pg 53
Dan. vii. 13.

and those who declared regarding Him, “They shall look on Him whom they have pierced,”4294

4294


Anf-01 ix.vi.xxi Pg 48
Dan. vii. 13, 14.

and as smiting all temporal kingdoms, and as blowing them away (ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. “His dominion,” it is said, “is an everlasting dominion, and His kingdom shall not perish.”4100

4100


Anf-03 v.iv.iv.vii Pg 14
Dan. vii. 13, 14.

Then indeed He shall have both a glorious form, and an unsullied beauty above the sons of men. “Thou art fairer,” says (the Psalmist), “than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever. Gird Thy sword upon Thy thigh, O most mighty, with Thy glory and Thy majesty.”3192

3192


Anf-03 v.iv.iv.xxiv Pg 39
Dan. vii. 13.

) and so shall we ever be with the Lord,3472

3472


Anf-03 v.iv.v.x Pg 42
Dan. vii. 13.

What I have advanced might have been sufficient concerning the designation in prophecy of the Son of man. But the Scripture offers me further information, even in the interpretation of the Lord Himself. For when the Jews, who looked at Him as merely man, and were not yet sure that He was God also, as being likewise the Son of God, rightly enough said that a man could not forgive sins, but God alone, why did He not, following up their point3801

3801 Secundum intentionem eorum.

about man, answer them, that He3802

3802 Eum: that is, man.

had power to remit sins; inasmuch as, when He mentioned the Son of man, He also named a human being? except it were because He wanted, by help of the very designation “Son of man” from the book of Daniel, so to induce them to reflect3803

3803 Repercutere.

as to show them that He who remitted sins was God and man—that only Son of man, indeed, in the prophecy of Daniel, who had obtained the power of judging, and thereby, of course, of forgiving sins likewise (for He who judges also absolves); so that, when once that objection of theirs3804

3804 Scandalo isto.

was shattered to pieces by their recollection of Scripture, they might the more easily acknowledge Him to be the Son of man Himself by His own actual forgiveness of sins. I make one more observation,3805

3805 Denique.

how that He has nowhere as yet professed Himself to be the Son of God—but for the first time in this passage, in which for the first time He has remitted sins; that is, in which for the first time He has used His function of judgment, by the absolution. All that the opposite side has to allege in argument against these things, (I beg you) carefully weigh3806

3806 Dispice.

what it amounts to. For it must needs strain itself to such a pitch of infatuation as, on the one hand, to maintain that (their Christ) is also Son of man, in order to save Him from the charge of falsehood; and, on the other hand, to deny that He was born of woman, lest they grant that He was the Virgin’s son.  Since, however, the divine authority and the nature of the case, and common sense, do not admit this insane position of the heretics, we have here the opportunity of putting in a veto3807

3807 Interpellandi.

in the briefest possible terms, on the substance of Christ’s body, against Marcion’s phantoms. Since He is born of man, being the Son of man. He is body derived from body.3808

3808 Corpus ex corpore.

You may, I assure you,3809

3809 Plane: introducing the sharp irony.

more easily find a man born without a heart or without brains, like Marcion himself, than without a body, like Marcion’s Christ. And let this be the limit to your examination of the heart, or, at any rate, the brains of the heretic of Pontus.3810

3810 This is perhaps the best sense of T.’s sarcasm: “Atque adeo (thus far) inspice cor Pontici aut (or else) cerebrum.”



Anf-03 v.iv.v.xxxix Pg 37
Dan. vii. 13.

etc. “And there was given unto Him the kingly power,”5049

5049


Anf-03 v.iv.v.xli Pg 19
Dan. vii. 13.

and of David’s Psalm, that He would “sit at the right hand of God.”5111

5111


Anf-03 v.iv.vi.ix Pg 23
Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him.  Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah.  This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasionDavid’s victories over the neighboring heathen.

are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602

5602 Nos.

have published Gospels (to the credibility of which we have to thank5603

5603 Debemus.

them5604

5604 Istos: that is, the Jews (Rigalt.).

for having given some confirmation, indeed, already in so great a subject5605

5605 Utique jam in tanto opere.

); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606

5606 Natum esse quum maxime.

and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (Israel), “I have begotten5607

5607 Generavi: Sept. ἐγέννησα.

children,”5608

5608


Anf-03 v.vii.xv Pg 7
Dan. vii. 13.

The Apostle Paul likewise says: “The man Christ Jesus is the one Mediator between God and man.”7154

7154


Anf-03 iv.ix.xiv Pg 11
See Dan. vii. 13, 14.

Then, assuredly, is He to have an honourable mien, and a grace not “deficient more than the sons of men;” for (He will then be) “blooming in beauty in comparison with the sons of men.”1454

1454 See c. ix. med.

Grace,” says the Psalmist, “hath been outpoured in Thy lips: wherefore God hath blessed Thee unto eternity. Gird Thee Thy sword around Thy thigh, most potent in Thy bloom and beauty!”1455

1455 See c. ix. med.

while the Father withal afterwards, after making Him somewhat lower than angels, “crowned Him with glory and honour and subjected all things beneath His feet.”1456

1456


Anf-03 v.viii.xxii Pg 6
Joel iii. 9–15; Dan. vii. 13, 14.

), that “there should be signs in the sun, and in the moon, and in the stars, distress of nations with perplexity, the sea and the waves roaring, men’s hearts failing them for fear, and for looking after those things which are coming on the earth.”7416

7416


Npnf-201 iii.vi.ii Pg 57


Anf-01 ix.vi.ix Pg 11
This clause is differently quoted by Antonius Melissa and John Damascenus, thus: Πᾶς βασιλεὺς δίκαιος ἱερατικὴν ἔχει τάξιν, i.e., Every righteous king possesses a priestly order. Comp. 1 Pet. ii. 5; 9. [And with St. Peter’s testimony to the priesthood of the laity, compare the same under the law. Ex. xix. 6. The Western Church has recognised the “Episcopate ab extra” of sovereigns; while, in the East, it has grown into Cæsaropapism.]

And all the apostles of the Lord are priests, who do inherit here neither lands nor houses, but serve God and the altar continually. Of whom Moses also says in Deuteronomy, when blessing Levi, “Who said unto his father and to his mother, I have not known thee; neither did he acknowledge his brethren, and he disinherited his own sons: he kept Thy commandments, and observed Thy covenant.”3889

3889


Anf-02 vi.iv.ii.xix Pg 4.1


Anf-01 ii.ii.xxix Pg 4
Deut. xxxii. 8, 9.

And in another place [the Scripture] saith, “Behold, the Lord taketh unto Himself a nation out of the midst of the nations, as a man takes the first-fruits of his threshing-floor; and from that nation shall come forth the Most Holy.”120

120


Anf-01 ix.iv.xiii Pg 53
Deut. xxxii. 9.

And again, at Lystra of Lycia (Lycaonia), when Paul was with Barnabas, and in the name of our Lord Jesus Christ had made a man to walk who had been lame from his birth, and when the crowd wished to honour them as gods because of the astonishing deed, he said to them: “We are men like unto you, preaching to you God, that ye may be turned away from these vain idols to [serve] the living God, who made heaven, and earth, and the sea, and all things that are therein; who in times past suffered all nations to walk in their own ways, although He left not Himself without witness, performing acts of goodness, giving you rain from heaven, and fruitful seasons, filling your hearts with food and gladness.”3510

3510


Anf-02 vi.iv.vii.ii Pg 9.1


Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.


Anf-03 v.iv.ii.xxi Pg 6
Ps. ii. 3, 1, 2.

And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy2568

2568 Æmulum.

of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it.  But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement2569

2569 Derogaretur.

of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.2570

2570 Nutabat.

Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin2571

2571 Census.

but such as reposes its Christian faith in the Creator.2572

2572 In Creatore christianizet.

But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day.2573

2573 Obduxeris. For this sense of the word, see Apol. 1. sub init. “sed obducimur,” etc.

Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion’s time no other God in the rule of sacred truth2574

2574 Sacramenti.

than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law.  Our previous position2575

2575 Definito.

is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet,2576

2576 That is, “inspired.”

and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering.2577

2577 Nihil retractare oportebat.

For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator.2578

2578 [Kaye, p. 274.]



Anf-03 v.iv.vi.iii Pg 38
Ps. ii. 1, 2.

in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law,5303

5303


Anf-03 v.iv.v.xlii Pg 10
Ps. ii. 1, 2.

The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously5129

5129 Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This ξένιον was the Roman lautia, “a state entertainment to distinguished foreigners in the city.”

by Pilate,5130

5130


Anf-03 v.viii.xx Pg 6
Ps. ii. 1, 2.

He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.”7399

7399


Npnf-201 iii.vi.iii Pg 13


Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.


Anf-02 vi.iii.i.viii Pg 48.1


Anf-03 vi.vii.xiv Pg 6
Compare Ps. ii. 4.

how was the evil one cut asunder,9173

9173 i.e. with rage and disappointment.

while Job with mighty equanimity kept scraping off9174

9174


Anf-02 vi.iv.i.xvi Pg 4.1


Anf-03 iv.ix.ix Pg 11
In Isa. viii. 8; 10, compared with vii. 14 in the Eng. ver. and the LXX., and also Lowth, introductory remarks on ch. viii.

—in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. Inquire, then, whether this speech, “God with us” (which is Emmanuel), be commonly applied to Christ ever since Christ’s light has dawned, and I think you will not deny it. For they who out of Judaism believe in Christ, ever since their believing on Him, do, whenever they shall wish to say1257

1257 Or, “to call him.”

Emmanuel, signify that God is with us:  and thus it is agreed that He who was ever predicted as Emmanuel is already come, because that which Emmanuel signifies is come—that is, “God with us.” Equally are they led by the sound of the name when they so understand “the power of Damascus,” and “the spoils of Samaria,” and “the kingdom of the Assyrians,” as if they portended Christ as a warrior; not observing that Scripture premises, “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.” For the first step is to look at the demonstration of His age, to see whether the age there indicated can possibly exhibit the Christ as already a man, not to say a general. Forsooth, by His babyish cry the infant would summon men to arms, and would give the signal of war not with clarion, but with rattle, and point out the foe, not from His charger’s back or from a rampart, but from the back or neck of His suckler and nurse, and thus subdue Damascus and Samaria in place of the breast. (It is another matter if, among you, infants rush out into battle,—oiled first, I suppose, to dry in the sun, and then armed with satchels and rationed on butter,—who are to know how to lance sooner than how to lacerate the bosom!)1258

1258 See adv. Marc. l. iii. c. xiii., which, with the preceding chapter, should be compared throughout with the chapter before us.

Certainly, if nature nowhere allows this,—(namely,) to serve as a soldier before developing into manhood, to take “the power of Damascus” before knowing your father,—it follows that the pronouncement is visibly figurative.  “But again,” say they, “nature suffers not a ‘virgin’ to be a parent; and yet the prophet must be believed.”  And deservedly so; for he bespoke credit for a thing incredible, by saying that it was to be a sign. “Therefore,” he says, “shall a sign be given you. Behold, a virgin shall conceive in womb, and bear a son.” But a sign from God, unless it had consisted in some portentous novelty, would not have appeared a sign. In a word, if, when you are anxious to cast any down from (a belief in) this divine prediction, or to convert whoever are simple, you have the audacity to lie, as if the Scripture contained (the announcement), that not “a virgin,” but “a young female,” was to conceive and bring forth; you are refuted even by this fact, that a daily occurrence—the pregnancy and parturition of a young female, namely—cannot possibly seem anything of a sign. And the setting before us, then, of a virgin-mother is deservedly believed to be a sign; but not equally so a warrior-infant.  For there would not in this case again be involved the question of a sign; but, the sign of a novel birth having been awarded, the next step after the sign is, that there is enunciated a different ensuing ordering1259

1259


Treasury of Scriptural Knowledge, Chapter 7

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