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    CHAPTERS: Isaiah 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, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66     

    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




    LXX- Greek Septuagint - Isaiah 14:10

    παντες 3956 αποκριθησονται 611 5700 και 2532 ερουσιν 2046 5692 σοι 4671 4674 και 2532 συ 4771 εαλως ωσπερ 5618 και 2532 ημεις 2249 εν 1722 1520 ημιν 2254 δε 1161 κατελογισθης

    Douay Rheims Bible

    All shall answer, and say to thee: Thou also
    art wounded as well as we, thou art become like unto us.

    King James Bible - Isaiah 14:10

    All they shall speak and say unto thee,
    Art thou also become weak as we? art thou become like unto us?

    World English Bible

    They all will answer and ask you, "Have you also become as weak as we are? Have you become like us?"

    Early Church Father Links

    Npnf-113 v.iii.xi Pg 24

    World Wide Bible Resources

    Isaiah 14:10

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

    Anf-02 ii.ii.i Pg 12.2

    Anf-01 ix.vii.ix Pg 10
    Ps. xlix. 20.

    This denotes that, for his own fault, he is likened to cattle, by rivalling their irrational life. And we also, as the custom is, do designate men of this stamp as cattle and irrational beasts.

    Anf-02 vi.iii.i.xiii Pg 2.1

    Anf-03 iv.xi.xxxii Pg 6
    Ps. xlix. 20.

    ), it does not on this account follow that rapacious persons become kites, lewd persons dogs, ill-tempered ones panthers, good men sheep, talkative ones swallows, and chaste men doves, as if the selfsame substance of the soul everywhere repeated its own nature in the properties of the animals (into which it passed). Besides, a substance is one thing, and the nature of that substance is another thing; inasmuch as the substance is the special property of one given thing, whereas the nature thereof may possibly belong to many things.  Take an example or two. A stone or a piece of iron is the substance: the hardness of the stone and the iron is the nature of the substance. Their hardness combines objects by a common quality; their substances keep them separate.  Then, again, there is softness in wool, and softness in a feather: their natural qualities are alike, (and put them on a par;) their substantial qualities are not alike, (and keep them distinct.) Thus, if a man likewise be designated a wild beast or a harmless one, there is not for all that an identity of soul. Now the similarity of nature is even then observed, when dissimilarity of substance is most conspicuous: for, by the very fact of your judging that a man resembles a beast, you confess that their soul is not identical; for you say that they resemble each other, not that they are the same. This is also the meaning of the word of God (which we have just quoted): it likens man to the beasts in nature, but not in substance. Besides, God would not have actually made such a comment as this concerning man, if He had known him to be in substance only bestial.

    Anf-03 v.viii.lii Pg 9
    Ps. xlix. 20, Sept.

    ), “another flesh of birds” (that is, the martyrs which essay to mount up to heaven), “another of fishes” (that is, those whom the water of baptism has submerged).7681


    Anf-01 ix.iv.vii Pg 9
    Ps. lxxxii. 6.

    To those, no doubt, who have received the grace of the “adoption, by which we cry, Abba Father.”3337


    Anf-01 ix.iv.xx Pg 4
    Ps. lxxxii. 6, 7.

    He speaks undoubtedly these words to those who have not received the gift of adoption, but who despise the incarnation of the pure generation of the Word of God,3668

    3668 The original Greek is preserved here by Theodoret, differing in some respects from the old Latin version: καὶ ἀποστεροῦντας τὸν ἄνθρωπον τῆς εἰς Θεὸν ἀνόδου καὶ ἀχαριστοῦντας τῷ ὑπὲρ αὐτῶν σαρκωθέντι λόγῳ τοῦ Θεοῦ. Εἰς τοῦτο γὰρ ὁ λόγος ἄνθρωποςἵνα ὁ ἄνθρωπος τὸν λόγον χωρήσας, καὶ τὴν υἱοθεσίαν λαβὼν, υἱὸς γένηται Θεοῦ. The old Latin runs thus: “fraudantes hominem ab ea ascensione quæ est ad Dominum, et ingrate exsistentes Verbo Dei, qui incarnatus est propter ipsos. Propter hoc enim Verbum Dei homo, et qui Filius Dei est, Filius Hominis factus est … commixtus Verbo Dei, et adoptionem percipiens fiat filius Dei.” [A specimen of the liberties taken by the Latin translators with the original of Irenæus. Others are much less innocent.]

    defraud human nature of promotion into God, and prove themselves ungrateful to the Word of God, who became flesh for them. For it was for this end that the Word of God was made man, and He who was the Son of God became the Son of man, that man, having been taken into the Word, and receiving the adoption, might become the son of God. For by no other means could we have attained to incorruptibility and immortality, unless we had been united to incorruptibility and immortality. But how could we be joined to incorruptibility and immortality, unless, first, incorruptibility and immortality had become that which we also are, so that the corruptible might be swallowed up by incorruptibility, and the mortal by immortality, that we might receive the adoption of sons?

    Anf-01 Pg 7
    Ps. lxxxii. 6, 7.

    But since we could not sustain the power of divinity, He adds, “But ye shall die like men,” setting forth both truths—the kindness of His free gift, and our weakness, and also that we were possessed of power over ourselves. For after His great kindness He graciously conferred good [upon us], and made men like to Himself, [that is] in their own power; while at the same time by His prescience He knew the infirmity of human beings, and the consequences which would flow from it; but through [His] love and [His] power, He shall overcome the substance of created nature.4420

    4420 That is, that man’s human nature should not prevent him from becoming a partaker of the divine.

    For it was necessary, at first, that nature should be exhibited; then, after that, that what was mortal should be conquered and swallowed up by immortality, and the corruptible by incorruptibility, and that man should be made after the image and likeness of God, having received the knowledge of good and evil.

    Anf-01 viii.iv.cxxiv Pg 2
    Ps. lxxxii.

    But in the version of the Seventy it is written, ‘Behold, ye die like men, and fall like one of the princes,’2434

    2434 In the text there is certainly no distinction given. But if we read ὡς ἄνθρωπος (כְּאָדָם), “as a man,” in the first quotation we shall be able to follow Justin’s argument.

    in order to manifest the disobedience of men,—I mean of Adam and Eve,—and the fall of one of the princes, i.e., of him who was called the serpent, who fell with a great overthrow, because he deceived Eve. But as my discourse is not intended to touch on this point, but to prove to you that the Holy Ghost reproaches men because they were made like God, free from suffering and death, provided that they kept His commandments, and were deemed deserving of the name of His sons, and yet they, becoming like Adam and Eve, work out death for themselves; let the interpretation of the Psalm be held just as you wish, yet thereby it is demonstrated that all men are deemed worthy of becoming “gods,” and of having power to become sons of the Highest; and shall be each by himself judged and condemned like Adam and Eve. Now I have proved at length that Christ is called God.

    Anf-02 vi.ii.xii Pg 19.1

    Anf-02 Pg 3.1

    Anf-02 vi.iv.iv.xxi Pg 9.1

    Anf-02 vi.iv.ii.xx Pg 43.1

    Anf-03 v.iv.ii.vii Pg 5
    Ps. lxxxii. 1; 6.

    As therefore the attribute of supremacy would be inappropriate to these, although they are called gods, so is it to the Creator. This is a foolish objection; and my answer to it is, that its author fails to consider that quite as strong an objection might be urged against the (superior) god of Marcion: he too is called god, but is not on that account proved to be divine, as neither are angels nor men, the Creator’s handiwork. If an identity of names affords a presumption in support of equality of condition, how often do worthless menials strut insolently in the names of kings—your Alexanders, Cæsars, and Pompeys!2403

    2403 The now less obvious nicknames of “Alex. Darius and Olofernes,” are in the text.

    This fact, however, does not detract from the real attributes of the royal persons.  Nay more, the very idols of the Gentiles are called gods. Yet not one of them is divine because he is called a god. It is not, therefore, for the name of god, for its sound or its written form, that I am claiming the supremacy in the Creator, but for the essence2404

    2404 Substantiæ.

    to which the name belongs; and when I find that essence alone is unbegotten and unmade—alone eternal, and the maker of all things—it is not to its name, but its state, not to its designation, but its condition, that I ascribe and appropriate the attribute of the supremacy.  And so, because the essence to which I ascribe it has come2405

    2405 Vocari obtinuit.

    to be called god, you suppose that I ascribe it to the name, because I must needs use a name to express the essence, of which indeed that Being consists who is called God, and who is accounted the great Supreme because of His essence, not from His name. In short, Marcion himself, when he imputes this character to his god, imputes it to the nature,2406

    2406 Statum.

    not to the word. That supremacy, then, which we ascribe to God in consideration of His essence, and not because of His name, ought, as we maintain, to be equal2407

    2407 Ex pari.

    in both the beings who consist of that substance for which the name of God is given; because, in as far as they are called gods (i.e. supreme beings, on the strength, of course, of their unbegotten and eternal, and therefore great and supreme essence), in so far the attribute of being the great Supreme cannot be regarded as less or worse in one than in another great Supreme. If the happiness, and sublimity, and perfection2408

    2408 Integritas.

    of the Supreme Being shall hold good of Marcion’s god, it will equally so of ours; and if not of ours, it will equally not hold of Marcion’s. Therefore two supreme beings will be neither equal nor unequal: not equal, because the principle which we have just expounded, that the Supreme Being admits of no comparison with Himself, forbids it; not unequal, because another principle meets us respecting the Supreme Being, that He is capable of no diminution. So, Marcion, you are caught2409

    2409 Hæsisti.

    in the midst of your own Pontic tide.  The waves of truth overwhelm you on every side. You can neither set up equal gods nor unequal ones. For there are not two; so far as the question of number is properly concerned. Although the whole matter of the two gods is at issue, we have yet confined our discussion to certain bounds, within which we shall now have to contend about separate peculiarities.

    Anf-03 v.v.v Pg 8
    <index subject1="Ignatius" subject2="his desire for martyrdom" title="76" id="v.v.v-p8.1"/><index subject1="Ignatius" subject2="speaks of his bonds" title="76" id="v.v.v-p8.2"/>From Syria even unto Rome I fight with beasts,856


    Anf-03 v.ix.xiii Pg 9
    Ps. lxxxii. 6.

    and again, “God standeth in the congregation of gods;”7913


    Treasury of Scriptural Knowledge, Chapter 14

    VERSE 	(10) - 

    Ps 49:6-14,20; 82:6,7 Ec 2:16 Lu 16:20-23


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