PARALLEL HISTORY BIBLE - Isaiah 63:10
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LXX- Greek Septuagint - Isaiah 63:10 αυτοι 846 δε 1161 ηπειθησαν 544 5656 και 2532 παρωξυναν το 3588 πνευμα 4151 το 3588 αγιον 39 αυτου 847 και 2532 εστραφη 4762 5648 αυτοις 846 εις 1519 εχθραν 2189 και 2532 αυτος 846 επολεμησεν 4170 5656 αυτους 846
Douay Rheims Bible But they provoked to wrath, and afflicted the spirit of his Holy One: and he was turned to be their enemy, and he fought against them.
King James Bible - Isaiah 63:10 But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.
World English Bible But they rebelled, and grieved his holy Spirit: therefore he was turned to be their enemy, [and] himself fought against them.
Early Church Father Links Anf-07 iii.ii.iv.xi Pg 28, Anf-07 iii.ii.iv.xii Pg 10, Anf-07 ix.vi.iii Pg 43, Npnf-207 ii.xx Pg 150, Npnf-207 iii.xxiv Pg 74, Npnf-210 iv.ii.iv.viii Pg 5
World Wide Bible Resources
Early Christian Commentary - (A.D. 100 - A.D. 325)
Anf-01 vi.ii.ix Pg 8 These are in proof.1555
Isa. i. 2.
1555 In proof of the spiritual meaning of circumcision; but Hilgenfeld joins the words to the preceding sentence. And again He saith, “Hear the word of the Lord, ye rulers of this people.”1556
Anf-01 ix.vi.iii Pg 4 And again: “Thus saith the Lord God, who made the heaven, and stretched it out; who established the earth, and the things in it; and who giveth breath to the people upon it, and spirit to them who walk therein.”3811
Isa. i. 2.
Anf-01 ix.vi.xlii Pg 5 And again, where He says that these children are aliens: “Strange children have lied unto Me.”4439
Isa. i. 2.
Anf-02 vi.iv.iv.xxi Pg 53.1
Anf-02 vi.iii.i.ix Pg 15.1
Anf-03 iv.ix.iii Pg 8 and again, “And if ye shall have outstretched hands, I will avert my face from you; and if ye shall have multiplied prayers, I will not hear you: for your hands are full of blood;”1168
Again an error; for these words precede the others. These are found in Isa. i. 2.
Anf-03 iv.ix.iii Pg 23 in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions,1183
Comp. Isa. i. 2 as above, and Acts xiii. 17.
1183 Sæculi. or fed on this world’s1184
Anf-03 iv.ix.ix Pg 25 So, too, Egypt is sometimes understood to mean the whole world1271
Isa. i. 2, as before.
1271 Orbis. in that prophet, on the count of superstition and malediction.1272
Anf-03 v.iv.iv.xiii Pg 31 So likewise by Egypt is sometimes understood, in His sense,3284
Isa. i. 2.
3284 Apud illum, i.e., Creatorem. the whole world as being marked out by superstition and a curse.3285
3285 Maledictionis. By a similar usage Babylon also in our (St.) John is a figure of the city of Rome, as being like (Babylon) great and proud in royal power, and warring down the saints of God. Now it was in accordance with this style that He called the magi by the name of Samaritans, because (as we have said) they had practised idolatry as did the Samaritans. Moreover, by the phrase “before or against the king of Assyria,” understand “against Herod;” against whom the magi then opposed themselves, when they refrained from carrying him back word concerning Christ, whom he was seeking to destroy.
Anf-03 v.iv.iv.xxiv Pg 41 Now, for my own part indeed, even though Scripture held out no hand of heavenly hope to me (as, in fact, it so often does), I should still possess a sufficient presumption3474
Isa. i. 2.
3474 Præjudicium. of even this promise, in my present enjoyment of the earthly gift; and I should look out for something also of the heavenly, from Him who is the God of heaven as well as of earth. I should thus believe that the Christ who promises the higher blessings is (the Son) of Him who had also promised the lower ones; who had, moreover, afforded proofs of greater gifts by smaller ones; who had reserved for His Christ alone this revelation3475
3475 Præconium. of a (perhaps3476
3476 Si forte.) unheard of kingdom, so that, while the earthly glory was announced by His servants, the heavenly might have God Himself for its messenger. You, however, argue for another Christ, from the very circumstance that He proclaims a new kingdom. You ought first to bring forward some example of His beneficence,3477
3477 Indulgentiæ. that I may have no good reason for doubting the credibility of the great promise, which you say ought to be hoped for; nay, it is before all things necessary that you should prove that a heaven belongs to Him, whom you declare to be a promiser of heavenly things. As it is, you invite us to dinner, but do not point out your house; you assert a kingdom, but show us no royal state.3478
3478 Regiam: perhaps “capital” or “palace.” Can it be that your Christ promises a kingdom of heaven, without having a heaven; as He displayed Himself man, without having flesh? O what a phantom from first to last!3479
3479 Omne. O hollow pretence of a mighty promise!
Anf-03 v.iv.vi.ix Pg 30 yet He added not “from the womb.” Now, why should He have added so superfluously this phrase “from the womb” (as if there could be any doubt about any one’s having been born from the womb), unless the Holy Ghost had wished the words to be with especial care5609
Isa. i. 2.
5609 Curiosius. understood of Christ? “I have begotten Thee from the womb,” that is to say, from a womb only, without a man’s seed, making it a condition of a fleshly body5610
5610 Deputans carni: a note against Docetism. that it should come out of a womb. What is here added (in the Psalm), “Thou art a priest for ever,”5611
Anf-03 vi.iv.ii Pg 5 Moreover, in saying “Father,” we also call Him “God.” That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; “for I,” saith He, “and the Father are One.”8771
Isa. i. 2.
Anf-03 v.iv.iv.vi Pg 14 We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet: “The person of our Spirit, Christ the Lord,”3169
Isa. i. 2, 3.
3169 This seems to be a translation with a slight alteration of the LXX. version of Lam. iv. 20, πνεῦμα προσώπου ἡμῶν Χριστὸς Κύριος . who from the beginning was both heard and seen as the Father’s vicegerent in the name of God), are well aware that His words, when actually upbraiding Israel, were the same as those which it was foretold that He should denounce against him: “Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger.”3170
Anf-03 v.iv.v.xxi Pg 36 When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291
Isa. lvii. i.
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
Anf-02 vi.iii.i.ix Pg 71.1
Anf-03 vi.iii.ix Pg 8 of Moses. That tree was Christ,8623
See Ex. xv. 24, 25.
8623 “The Tree of Life,” “the True Vine,” etc. restoring, to wit, of Himself, the veins of sometime envenomed and bitter nature into the all-salutary waters of baptism. This is the water which flowed continuously down for the people from the “accompanying rock;” for if Christ is “the Rock,” without doubt we see baptism blest by the water in Christ. How mighty is the grace of water, in the sight of God and His Christ, for the confirmation of baptism! Never is Christ without water: if, that is, He is Himself baptized in water;8624
Anf-01 v.iii.iii Pg 16 No one of those has, [in fact,] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses,657
Ex. xvi. 8.
Anf-03 iv.iv.iii Pg 8
See Ex. xxxii.; and compare 1 Cor. x. 7, where the latter part of Ex. xxxii. 6 is quoted.
Anf-03 v.x.iii Pg 3 Aaron is importuned, and commands that the earrings of their women be brought together, that they may be thrown into the fire. For the people were about to lose, as a judgment upon themselves, the true ornaments for the ears, the words of God. The wise fire makes for them the molten likeness of a calf, reproaching them with having the heart where they have their treasure also,—in Egypt, to wit, which clothed with sacredness, among the other animals, a certain ox likewise. Therefore the slaughter of three thousand by their nearest relatives, because they had displeased their so very near relative God, solemnly marked both the commencement and the deserts of the trespass. Israel having, as we are told in Numbers,8247
Anf-01 ii.ii.li Pg 4 Pharaoh with his army and all the princes of Egypt, and the chariots with their riders, were sunk in the depths of the Red Sea, and perished,231
Anf-01 v.iii.iii Pg 17 and were cast down alive into Hades. Korah also,658
Num. xvi. 1.
Edersheim Bible History
Lifetimes vii.v Pg 192.1
Treasury of Scriptural Knowledge, Chapter 63
VERSE (10) -
Isa 1:2; 65:2 Ex 15:24; 16:8; 32:8 Nu 14:9-11; 16:1-35 De 9:7,22-24
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