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  • PARALLEL HISTORY BIBLE - Isaiah 14:25


    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

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    LXX- Greek Septuagint - Isaiah 14:25

    του 3588 απολεσαι 622 5658 τους 3588 ασσυριους απο 575 της 3588 γης 1093 της 3588 εμης 1699 και 2532 απο 575 των 3588 ορεων 3735 μου 3450 και 2532 εσονται 2071 5704 εις 1519 καταπατημα και 2532 αφαιρεθησεται 851 5701 απ 575 ' αυτων 846 ο 3588 3739 ζυγος 2218 αυτων 846 και 2532 το 3588 κυδος αυτων 846 απο 575 των 3588 ωμων αφαιρεθησεται 851 5701

    Douay Rheims Bible

    So shall it fall out: That I will destroy the Assyrian in my
    land, and upon my mountains tread him under foot: and his yoke shall be taken away from them, and his burden shall be taken off their shoulder.

    King James Bible - Isaiah 14:25

    That I will break the Assyrian in my
    land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders.

    World English Bible

    that I will break the Assyrian in my
    land, and tread him under foot on my mountains. Then his yoke will leave them, and his burden leave their shoulders.

    Early Church Father Links

    Npnf-213 iii.ix.iv Pg 17

    World Wide Bible Resources


    Isaiah 14:25

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

    Npnf-201 iii.xvi.i Pg 19


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


    Anf-01 v.xviii.v Pg 2
    2 Kings xxii.; xxiii.

    To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. <index subject1="Samuel" title="121" id="v.xviii.v-p2.2"/>David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king.1371

    1371


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


    Anf-02 vi.iii.i.vii Pg 40.1


    Anf-02 vi.iv.vi.vii Pg 4.1


    Anf-02 vi.iv.vi.vii Pg 4.3


    Anf-03 vi.ii.iv Pg 9
    Literally, “in hope of His faith.”

    <index subject1="Purification" title="139" id="vi.ii.iv-p9.1"/>Now, being desirous to write many things to you, not as your teacher, but as becometh one who loves you, I have taken care not to fail to write to you from what I myself possess, with a view to your purification.1476

    1476 The Greek is here incorrect and unintelligible; and as the Latin omits the clause, our translation is merely conjectural. Hilgenfeld’s text, if we give a somewhat peculiar meaning to ἐλλιπεῖν, may be translated: “but as it is becoming in one who loves you not to fail in giving you what we have, I, though the very offscouring of you, have been eager to write to you.”

    We take earnest1477

    1477


    Anf-01 v.xviii.v Pg 2
    2 Kings xxii.; xxiii.

    To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. <index subject1="Samuel" title="121" id="v.xviii.v-p2.2"/>David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king.1371

    1371


    Anf-03 v.iv.v.xxi Pg 36
    Isa. lvii. i.

    When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291

    4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun.

    no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil.  “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292

    4292


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


    Anf-02 vi.iii.i.vii Pg 40.1


    Anf-02 vi.iv.vi.vii Pg 4.1


    Anf-02 vi.iv.vi.vii Pg 4.3


    Anf-03 vi.ii.iv Pg 9
    Literally, “in hope of His faith.”

    <index subject1="Purification" title="139" id="vi.ii.iv-p9.1"/>Now, being desirous to write many things to you, not as your teacher, but as becometh one who loves you, I have taken care not to fail to write to you from what I myself possess, with a view to your purification.1476

    1476 The Greek is here incorrect and unintelligible; and as the Latin omits the clause, our translation is merely conjectural. Hilgenfeld’s text, if we give a somewhat peculiar meaning to ἐλλιπεῖν, may be translated: “but as it is becoming in one who loves you not to fail in giving you what we have, I, though the very offscouring of you, have been eager to write to you.”

    We take earnest1477

    1477


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


    Anf-02 vi.iii.i.vii Pg 40.1


    Anf-02 vi.iv.vi.vii Pg 4.1


    Anf-02 vi.iv.vi.vii Pg 4.3


    Anf-03 vi.ii.iv Pg 9
    Literally, “in hope of His faith.”

    <index subject1="Purification" title="139" id="vi.ii.iv-p9.1"/>Now, being desirous to write many things to you, not as your teacher, but as becometh one who loves you, I have taken care not to fail to write to you from what I myself possess, with a view to your purification.1476

    1476 The Greek is here incorrect and unintelligible; and as the Latin omits the clause, our translation is merely conjectural. Hilgenfeld’s text, if we give a somewhat peculiar meaning to ἐλλιπεῖν, may be translated: “but as it is becoming in one who loves you not to fail in giving you what we have, I, though the very offscouring of you, have been eager to write to you.”

    We take earnest1477

    1477


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


    Anf-02 vi.iii.i.vii Pg 40.1


    Anf-02 vi.iv.vi.vii Pg 4.1


    Anf-02 vi.iv.vi.vii Pg 4.3


    Anf-03 vi.ii.iv Pg 9
    Literally, “in hope of His faith.”

    <index subject1="Purification" title="139" id="vi.ii.iv-p9.1"/>Now, being desirous to write many things to you, not as your teacher, but as becometh one who loves you, I have taken care not to fail to write to you from what I myself possess, with a view to your purification.1476

    1476 The Greek is here incorrect and unintelligible; and as the Latin omits the clause, our translation is merely conjectural. Hilgenfeld’s text, if we give a somewhat peculiar meaning to ἐλλιπεῖν, may be translated: “but as it is becoming in one who loves you not to fail in giving you what we have, I, though the very offscouring of you, have been eager to write to you.”

    We take earnest1477

    1477


    Anf-03 v.iv.v.xxix Pg 42
    Vel: or, “if you please;” indicating some uncertainty in the quotation. The passage is more like Jer. xv. 14 than anything in Isaiah (see, however, Isa. xxx. 27; 30).

    by Isaiah, “A fire has been kindled in mine anger.” He cannot lie. If it is not He who uttered His voice out of even the burning bush, it can be of no importance4691

    4691 Viderit.

    what fire you insist upon being understood.  Even if it be but figurative fire, yet, from the very fact that he takes from my element illustrations for His own sense, He is mine, because He uses what is mine. The similitude of fire must belong to Him who owns the reality thereof. But He will Himself best explain the quality of that fire which He mentioned, when He goes on to say, “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division.”4692

    4692


    Anf-03 iv.ix.ix Pg 27
    Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi.

    So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273

    1273


    Anf-03 iv.ix.ix Pg 27
    Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi.

    So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273

    1273


    Anf-03 v.iv.iii.xvii Pg 7
    2 Kings xx. i.

    and restoring his kingly state to the monarch of Babylon after his complete repentance;2903

    2903


    Anf-01 ix.vi.xxiii Pg 2
    Isa. iv. 4.

    when He washed the disciplesfeet with His own hands.4125

    4125


    Anf-02 vi.iii.iii.ix Pg 7.1


    Anf-02 vi.iii.iii.ix Pg 8.1


    Anf-01 ix.vi.v Pg 11
    Mal. iv. 1.

    Now, who this Lord is that brings such a day about, John the Baptist points out, when he says of Christ, “He shall baptize you with the Holy Ghost and with fire, having His fan in His hand to cleanse His floor; and He will gather His fruit into the garner, but the chaff He will burn up with unquenchable fire.”3841

    3841


    Anf-02 iv.ii.ii.xxxviii Pg 3.1


    Anf-03 v.iv.v.xxix Pg 42
    Vel: or, “if you please;” indicating some uncertainty in the quotation. The passage is more like Jer. xv. 14 than anything in Isaiah (see, however, Isa. xxx. 27; 30).

    by Isaiah, “A fire has been kindled in mine anger.” He cannot lie. If it is not He who uttered His voice out of even the burning bush, it can be of no importance4691

    4691 Viderit.

    what fire you insist upon being understood.  Even if it be but figurative fire, yet, from the very fact that he takes from my element illustrations for His own sense, He is mine, because He uses what is mine. The similitude of fire must belong to Him who owns the reality thereof. But He will Himself best explain the quality of that fire which He mentioned, when He goes on to say, “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division.”4692

    4692


    Anf-03 iv.ix.ix Pg 27
    Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi.

    So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273

    1273


    Treasury of Scriptural Knowledge, Chapter 14

    VERSE 	(25) - 

    Isa 9:4; 10:16-19,32-34; 17:12-14; 30:30-33; 31:8,9; 37:36-38


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