PARALLEL HISTORY BIBLE - Isaiah 40:6
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LXX- Greek Septuagint - Isaiah 40:6 φωνη 5456 λεγοντος 3004 5723 βοησον 994 5657 και 2532 ειπα 2036 5656 τι 5100 2444 βοησω πασα 3956 σαρξ 4561 χορτος 5528 και 2532 πασα 3956 δοξα 1391 ανθρωπου 444 ως 5613 ανθος 438 χορτου 5528
Douay Rheims Bible The voice of one, saying: Cry. And I said: What shall I cry? All flesh is grass, and all the glory thereof as the flower of the held.
King James Bible - Isaiah 40:6 The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field:
World English Bible The voice of one saying, "Cry!" One said, "What shall I cry?" "All flesh is like grass, and all its glory is like the flower of the field.
Early Church Father Links Anf-01 ix.vii.xxxiv Pg 19, Anf-02 vi.iv.iii Pg 239.1, Anf-02 vi.iv.iv.xxi Pg 41.1, Anf-03 v.iv.iii.xxii Pg 14, Anf-03 v.vi.xxxii Pg 4, Anf-05 iii.iii.vi.viii Pg 7, Anf-05 iv.v.ii Pg 29, Anf-05 iv.v.xii.iv.lx Pg 5, Anf-08 iv.iii Pg 38, Anf-09 xvi.ii.iv.iii Pg 9, Anf-09 xvi.ii.iv.xix Pg 17, Npnf-101 vi.XIII.XV Pg 24, Npnf-103 iv.iii.xvii Pg 4, Npnf-103 iv.iii.xvii Pg 4, Npnf-106 vii.lxxi Pg 14, Npnf-106 vii.lxxvi Pg 8, Npnf-107 iii.xxv Pg 10, Npnf-108 ii.CIII Pg 60, Npnf-108 ii.I_1 Pg 19, Npnf-108 ii.LII Pg 27, Npnf-108 ii.LIV Pg 9, Npnf-108 ii.LIV Pg 26, Npnf-108 ii.LIV Pg 38, Npnf-108 ii.LX Pg 14, Npnf-108 ii.LXII Pg 55, Npnf-108 ii.LXXII Pg 92, Npnf-108 ii.XC Pg 23, Npnf-108 ii.CII Pg 19, Npnf-108 ii.LXXVIII Pg 159, Npnf-109 v.iii Pg 53, Npnf-109 xvii.iii Pg 8, Npnf-109 xv.iii Pg 15, Npnf-112 v.xxiv Pg 31, Npnf-113 iv.iii.xiii Pg 18, Npnf-206 v.LXXIX Pg 48, Npnf-208 ix.ccxxi Pg 6
World Wide Bible Resources
Early Christian Commentary - (A.D. 100 - A.D. 325)
Anf-01 ix.vii.xxxiv Pg 19 I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is [true] now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just [the words shall also apply] to those animals mentioned. For God is rich in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is [to be sought] for showing that the lion shall [then] feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw [at that period], of what a quality must the wheat itself be whose straw shall serve as suitable food for lions?
Isa. xl. 6, etc.
Anf-02 vi.iv.iii Pg 239.1
Anf-02 vi.iv.iv.xxi Pg 41.1
Anf-03 v.iv.iii.xxii Pg 14 Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975
An inexact quotation of Isa. xl .28.
2975 Honorem. to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976
2976 Infuscabit. to the rich man and the king; or will the consideration2977
2977 Titulus. of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978
Anf-03 v.vi.xxxii Pg 4 and amongst these is the soul of mortal man, except when it has found salvation by faith. The souls of just men, that is to say, our souls, will be conveyed to the Demiurge in the abodes of the middle region. We are duly thankful; we shall be content to be classed with our god, in whom lies our own origin.6904
Isa. xl. 6.
6904 See above, in ch. xxiv. p. 515. Into the palace of the Pleroma nothing of the animal nature is admitted—nothing but the spiritual swarm of Valentinus. There, then, the first process is the despoiling of men themselves, that is, men within the Pleroma.6905
6905 Interiores. Now this despoiling consists of the putting off of the souls in which they appear to be clothed, which they will give back to their Demiurge as they had obtained6906
6906 Averterant. them from him. They will then become wholly intellectual spirits—impalpable,6907
6907 Neque detentui obnoxii. invisible6908
6908 Neque conspectui obnoxii.—and in this state will be readmitted invisibly to the Pleroma—stealthily, if the case admits of the idea.6909
6909 Si ita est: or, “since such is the fact.” What then? They will be dispersed amongst the angels, the attendants on Soter. As sons, do you suppose? Not at all. As servants, then? No, not even so. Well, as phantoms? Would that it were nothing more! Then in what capacity, if you are ashamed to tell us? In the capacity of brides. Then will they end6910
6910 Claudent. their Sabine rapes with the sanction of wedlock. This will be the guerdon of the spiritual, this the recompense of their faith! Such fables have their use. Although but a Marcus or a Gaius,6911
6911 But slaves, in fact. full-grown in this flesh of ours, with a beard and such like proofs (of virility,) it may be a stern husband, a father, a grandfather, a great-grandfather (never mind what, in fact, if only a male), you may perhaps in the bridal-chamber of the Pleroma—I have already said so tacitly6912
6912 This parenthetic clause, “tacendo jam dixi,” perhaps means, “I say this with shame,” “I would rather not have to say it.”—even become the parent by an angel of some Æon of high numerical rank.6913
6913 The common reading is, “Onesimum Æonem,” an Æon called Onesimus, in supposed allusion to Philemon’s Onesimus. But this is too far-fetched. Oehler discovers in “Onesimum” the corruption of some higher number ending in “esimum.” For the right celebration of these nuptials, instead of the torch and veil, I suppose that secret fire is then to burst forth, which, after devastating the whole existence of things, will itself also be reduced to nothing at last, after everything has been reduced to ashes; and so their fable too will be ended.6914
6914 This is Oehler’s idea of “et nulla jam fabula.” Rigaltius, however, gives a good sense to this clause: “All will come true at last; there will be no fable.” But I, too, am no doubt a rash man, in having exposed so great a mystery in so derisive a way: I ought to be afraid that Achamoth, who did not choose to make herself known even to her own son, would turn mad, that Theletus would be enraged, that Fortune6915
6915 The same as Macariotes, in ch. viii. above, p. 507. would be irritated. But I am yet a liege-man of the Demiurge. I have to return after death to the place where there is no more giving in marriage, where I have to be clothed upon rather than to be despoiled,—where, even if I am despoiled of my sex, I am classed with angels—not a male angel, nor a female one. There will be no one to do aught against me, nor will they then find any male energy in me.
Edersheim Bible History
Lifetimes xi.ix Pg 207.2, Lifetimes xi.xi Pg 5.2
Treasury of Scriptural Knowledge, Chapter 40
VERSE (6) -
:3; 12:6; 58:1; 61:1,2 Jer 2:2; 31:6 Ho 5:8
PARALLEL VERSE BIBLE