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PARALLEL HISTORY BIBLE - Isaiah 9:18
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
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LXX- Greek Septuagint - Isaiah 9:18 δια 1223 2203 θυμον 2372 οργης 3709 κυριου 2962 συγκεκαυται η 2228 1510 5753 3739 3588 γη 1093 ολη 3650 και 2532 εσται 2071 5704 ο 3588 3739 λαος 2992 ως 5613 υπο 5259 πυρος 4442 κατακεκαυμενος ανθρωπος 444 τον 3588 αδελφον 80 αυτου 847 ουκ 3756 ελεησει
Douay Rheims Bible For wickedness is kindled as a fire, it shall devour the brier and the thorn: and shall kindle in the thicket of the forest, and it shall be wrapped up in smoke ascending on high.
King James Bible - Isaiah 9:18 For wickedness burneth as the fire: it shall devour the briers and thorns, and shall kindle in the thickets of the forest, and they shall mount up like the lifting up of smoke.
World English Bible For wickedness burns like a fire. It devours the briers and thorns; yes, it kindles in the thickets of the forest, and they roll upward in a column of smoke.
World Wide Bible Resources
Isaiah 9:18
Early Christian Commentary - (A.D. 100 - A.D. 325) 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. 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.” 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. 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.” 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.” 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.” 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 vi.ii.vi Pg 5
Cod. Sin. has “believe.” Isa. viii. 14, Isa. xxviii. 16. in it shall live for ever.” Is our hope, then, upon a stone? Far from it. But [the language is used] inasmuch as He laid his flesh [as a foundation] with power; for He says, “And He placed me as a firm rock.”1497 1497
Anf-01 ix.iv.xxii Pg 25
Isa. xxviii. 16. So, then, we understand that His advent in human nature was not by the will of a man, but by the will of God.
Anf-02 ii.iv.ix Pg 37.1
Anf-03 iv.ix.x Pg 15
See Rom. ix. 32, 33, with Isa. xxviii. 16; 1 Cor. i. 23; Gal. v. 11. if it had been nakedly predicted; and the more magnificent, the more to be adumbrated, that the difficulty of its intelligence might seek (help from) the grace of God.
Anf-03 iv.ix.xiv Pg 8
See reference 3 above, with Isa. xxviii. 16. after reprobation (on earth) taken up (into heaven) and raised sublime for the purpose of consummation,1451 1451
Anf-03 v.iv.vi.v Pg 31
Isa. xxviii. 16. This stumbling-stone Marcion retains still.5415 5415
Anf-03 v.iv.vi.vi Pg 36
Isa. xxviii. 16. Unless it be, that God professed Himself to be the builder up of an earthly work, that so He might not give any sign of His Christ, as destined to be the foundation of such as believe in Him, upon which every man should build at will the superstructure of either sound or worthless doctrine; forasmuch as it is the Creator’s function, when a man’s work shall be tried by fire, (or) when a reward shall be recompensed to him by fire; because it is by fire that the test is applied to the building which you erect upon the foundation which is laid by Him, that is, the foundation of His Christ.5459 5459 *marg:
Anf-03 v.viii.xxvi Pg 14
Isa. li. 9, Sept. that is to say, in that innocence which preceded the fall into sin. For how can words of this kind of exhortation and invitation be suitable for that Jerusalem which killed the prophets, and stoned those that were sent to them, and at last crucified its very Lord? Neither indeed is salvation promised to any one land at all, which must needs pass away with the fashion of the whole world. Even if anybody should venture strongly to contend that paradise is the holy land, which it may be possible to designate as the land of our first parents Adam and Eve, it will even then follow that the restoration of paradise will seem to be promised to the flesh, whose lot it was to inhabit and keep it, in order that man may be recalled thereto just such as he was driven from it.
Anf-03 v.iv.v.xxv Pg 39
This passage it is not easy to identify. [See Is. lxiii. 3.] The books point to Isa. lxv. 5, but there is there no trace of it. Therefore He reckoned them “as the drop of a bucket,”4502 4502
Anf-03 v.iv.v.xxv Pg 40
Isa. xl. 15. [Compare Is. lxiii. 3. Sept.] while “Sion He left as a look-out4503 4503 Speculam. in a vineyard.”4504 4504
Anf-03 v.iv.v.xlvi Pg 4
Easy enough, by the LXX. See Isaiah lxiii. 3. καὶ τῶν εθνῶν οὐκ ἔστιν ἀνὴρ μετ᾽ εμοῦ. The first verse, referring to Edom, leads our author to accentuate this point of Gentile ignorance.
Npnf-201 iii.xvi.iv Pg 139
Anf-01 viii.iv.xxvi Pg 4
Isa. lxii. 10 to end, Isa. lxiii. 1–6.
Anf-02 vi.iii.ii.i Pg 20.1
Anf-01 ix.iii.xxv Pg 14
Ex. xxv. 17. also does in like manner not at all harmonize with their expositions. Moreover, the table of shew-bread3162 3162
Anf-01 viii.iv.cxxxvii Pg 2
Zech. ii. 8. to God, is as one that touches the apple of God’s eye, how much more so is he that touches His beloved! And that this is He, has been sufficiently demonstrated.”
Anf-03 v.iv.v.xxxv Pg 4
Zech. ii. 8. Such identity of care proceeds from one and the same Being. A trespassing brother He will have rebuked.4862 4862
Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture. And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678 1678
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-02 vi.iii.i.ix Pg 70.1
Anf-02 vi.iii.iii.iii Pg 11.1
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-02 vi.iii.iii.iii Pg 11.1
Anf-02 vi.iii.i.ix Pg 70.1
Anf-02 vi.iii.iii.iii Pg 11.1
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-01 v.vii.i Pg 6
Isa. v. 26, Isa. xlix. 22. for all ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church.
Anf-03 v.iv.v.xiv Pg 27
Isa. v. 26. swiftly, because hastening towards the fulness of the times; with speed, because unclogged by the weights of the ancient law. They shall neither hunger nor thirst. Therefore they shall be filled,—a promise which is made to none but those who hunger and thirst. And again He says: “Behold, my servants shall be filled, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty.”3959 3959
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-02 vi.iii.i.ix Pg 70.1
Anf-02 vi.iii.iii.iii Pg 11.1
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-02 vi.iii.iii.iii Pg 11.1
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 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-02 vi.iii.i.ix Pg 70.1
Anf-02 vi.iii.iii.iii Pg 11.1
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-02 vi.iii.iii.iii Pg 11.1
Anf-01 viii.iv.xxvi Pg 4
Isa. lxii. 10 to end, Isa. lxiii. 1–6.
Anf-02 vi.iv.vi.xvi Pg 50.1
Anf-01 ii.ii.xlvi Pg 6
Ps. xviii. 25, 26. Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars206 206
Anf-02 vi.iv.v.viii Pg 26.1
Anf-02 vi.iv.ix Pg 267.1
Anf-03 v.iv.vi.xviii Pg 20
Ps. xviii. 26. and, “Thou shalt put away evil from among you.”6021 6021
Anf-02 vi.iv.iv.xx Pg 17.2
Anf-03 iv.ix.ix Pg 36
Comp. Ps. lxii. 12 (lxi. 13 in LXX.); Rom. ii. 6. Lawful , then, it was for the Christ of God to be precinct, in the Psalms, without warlike achievements, with the figurative sword of the word of God; to which sword is congruous the predicated “bloom,” together with the “grace of the lips;” with which sword He was then “girt upon the thigh,” in the eye of David, when He was announced as about to come to earth in obedience to God the Father’s decree. “The greatness of thy right hand,” he says, “shall conduct thee”1281 1281
Anf-03 v.iv.v.xxxiii Pg 23
Jer. xvii. 10, in sense but not in letter. he magnified the power of that God who declared Himself to be as a lamp, “searching the reins and the heart.”4793 4793
Anf-02 vi.iv.ii.xiv Pg 3.1
Anf-03 v.iv.vi.vii Pg 5
Ps. vii. 9. From Him also shall “praise be had by every man,”5475 5475
Anf-02 vi.iv.vi.xii Pg 5.1
Anf-03 iv.xi.xv Pg 7
Ps. cxxxix. 23. “Why think ye evil in your hearts?”1588 1588
Anf-01 v.xviii.v Pg 3
1 Sam. xvi. For he himself says in a certain place, “I was small among my brethren, and the youngest in the house of my father.”1372 1372 Ps. cl. 1 (in the Septuagint; not found at all in Hebrew).
Anf-03 v.iii.iii Pg 16
Ex. xvi. 8. 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,657 657
Anf-02 vi.iv.ii.xiv Pg 3.1
Anf-03 v.iv.vi.vii Pg 5
Ps. vii. 9. From Him also shall “praise be had by every man,”5475 5475
Anf-01 v.iii.ix Pg 10
Isa. xxxv. 4. Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness; for “he that does not work, let him not eat.”688 688 2 Thess. iii. 10. For say the [holy] oracles, “In the sweat of thy face shalt thou eat thy bread.”689 689
Anf-03 v.iv.v.x Pg 6
Isa. xxxv. 4. Be strong is not vainly repeated, nor is fear not vainly added; because with the renewal of the limbs there was to be, according to the promise, a restoration also of bodily energies: “Arise, and take up thy couch;” and likewise moral courage3765 3765 Animi vigorem. not to be afraid of those who should say, “Who can forgive sins, but God alone?” So that you have here not only the fulfilment of the prophecy which promised a particular kind of healing, but also of the symptoms which followed the cure. In like manner, you should also recognise Christ in the same prophet as the forgiver of sins. “For,” he says, “He shall remit to many their sins, and shall Himself take away our sins.”3766 3766
Anf-03 iv.ix.ix Pg 70
See Isa. xxxv. 4, 5, 6. and so on; which works not even you deny that Christ did, inasmuch as you were wont to say that, “on account of the works ye stoned Him not, but because He did them on the Sabbaths.”1312 1312
Npnf-201 iii.xvi.iv Pg 91
Npnf-201 iii.xvi.iv Pg 106
Anf-01 vi.ii.xiv Pg 14
Isa. lxi. 1, 2.
Anf-01 ix.iii.xxiii Pg 3
Isa. lxi. 2. ), being truly blind, inasmuch as they affirm they have found out the mysteries of Bythus, yet not understanding that which is called by Isaiah the acceptable year of the Lord, nor the day of retribution. For the prophet neither speaks concerning a day which includes the space of twelve hours, nor of a year the length of which is twelve months. For even they themselves acknowledge that the prophets have very often expressed themselves in parables and allegories, and [are] not [to be understood] according to the mere sound of the words.
Anf-01 v.iii.x Pg 7
Isa. lxii. 2; 12. This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,”700 700
Anf-02 vi.iv.i.xxi Pg 115.1
Anf-03 iv.ix.xi Pg 4
Comp. Isa. lxi. 2. which will be subsequent. From which ruin none will be freed but he who shall have been frontally sealed1366 1366 Or possibly, simply, “sealed”—obsignatus. with the passion of the Christ whom you have rejected. For thus it is written: “And the Lord said unto me, Son of man, thou hast seen what the elders of Israel do, each one of them in darkness, each in a hidden bed-chamber: because they have said, The Lord seeth us not; the Lord hath derelinquished the earth. And He said unto me, Turn thee again, and thou shalt see greater enormities which these do. And He introduced me unto the thresholds of the gate of the house of the Lord which looketh unto the north; and, behold, there, women sitting and bewailing Thammuz. And the Lord said unto me, Son of man, hast thou seen? Is the house of Judah moderate, to do the enormities which they have done? And yet thou art about to see greater affections of theirs. And He introduced me into the inner shrine of the house of the Lord; and, behold, on the thresholds of the house of the Lord, between the midst of the porch and between the midst of the altar,1367 1367 Inter mediam elam et inter medium altaris: i.e., probably ="between the porch and the altar,” as the Eng. ver. has. as it were twenty and five men have turned their backs unto the temple of the Lord, and their faces over against the east; these were adoring the sun. And He said unto me, Seest thou, son of man? Are such deeds trifles to the house of Judah, that they should do the enormities which these have done? because they have filled up (the measure of) their impieties, and, behold, are themselves, as it were, grimacing; I will deal with mine indignation,1368 1368 So Oehler points, and Tischendorf in his edition of the LXX. points not very differently. I incline to read: “Because they have filled up the measure of their impieties, and, behold (are) themselves, as it were, grimacing, I will,” etc. mine eye shall not spare, neither will I pity; they shall cry out unto mine ears with a loud voice, and I will not hear them, nay, I will not pity. And He cried into mine ears with a loud voice, saying, The vengeance of this city is at hand; and each one had vessels of extermination in his hand. And, behold, six men were coming toward the way of the high gate which was looking toward the north, and each one’s double-axe of dispersion was in his hand: and one man in the midst of them, clothed with a garment reaching to the feet,1369 1369
Anf-03 v.iv.v.xiv Pg 38
Isa. lxi. 2. “Blessed are they that weep, for they shall laugh.”3970 3970
Npnf-201 iii.xvi.iv Pg 141
Anf-03 v.iv.iv.xxii Pg 7
Isa. lii. 11. For already had the Lord, according to the preceding words (of the prophet), revealed His Holy One with His arm, that is to say, Christ by His mighty power, in the eyes of the nations, so that all the3405 3405 Universæ. nations and the utmost parts of the earth have seen the salvation, which was from God. By thus departing from Judaism itself, when they exchanged the obligations and burdens of the law for the liberty of the gospel, they were fulfilling the psalm, “Let us burst their bonds asunder, and cast away their yoke from us;” and this indeed (they did) after that “the heathen raged, and the people imagined vain devices;” after that “the kings of the earth set themselves, and the rulers took their counsel together against the Lord, and against His Christ.”3406 3406
Anf-03 v.iv.vi.xviii Pg 22
Isa. lii. 11; quoted in 2 Cor. vi. 17. (The apostle says further:) “Be not drunk with wine, wherein is excess,”6023 6023
Npnf-201 iii.xvi.iv Pg 141
Anf-03 v.iv.iv.xxii Pg 7
Isa. lii. 11. For already had the Lord, according to the preceding words (of the prophet), revealed His Holy One with His arm, that is to say, Christ by His mighty power, in the eyes of the nations, so that all the3405 3405 Universæ. nations and the utmost parts of the earth have seen the salvation, which was from God. By thus departing from Judaism itself, when they exchanged the obligations and burdens of the law for the liberty of the gospel, they were fulfilling the psalm, “Let us burst their bonds asunder, and cast away their yoke from us;” and this indeed (they did) after that “the heathen raged, and the people imagined vain devices;” after that “the kings of the earth set themselves, and the rulers took their counsel together against the Lord, and against His Christ.”3406 3406
Anf-03 v.iv.vi.xviii Pg 22
Isa. lii. 11; quoted in 2 Cor. vi. 17. (The apostle says further:) “Be not drunk with wine, wherein is excess,”6023 6023
Anf-01 viii.iv.c Pg 6
It is not easy, says Maranus, to say in what Scripture Christ is so called. [Clearly he refers to the Dayspring (St. Luke i. 78) as the LXX. render many texts of the O.T. See Zech. iii. 8.] Perhaps Justin had in his mind the passage, “This the day which the Lord hath made” (Ps. cxviii. 24). Clem. Alex. teaches that Christ is here referred to. and the East, and a Sword, and a Stone, and a Rod, and Jacob, and Israel); and that He became man by the Virgin, in order that the disobedience which proceeded from the serpent might receive its destruction in the same manner in which it derived its origin. For Eve, who was a virgin and undefiled, having conceived the word of the serpent, brought forth disobedience and death. But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her: wherefore also the Holy Thing begotten of her is the Son of God;2333 2333
Anf-03 iv.ix.xiv Pg 19
See Zech. iii. “The mystery of His name” refers to the meaning of “Jeshua,” for which see c. ix. above. First, He was clad in “sordid attire,” that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him—the instigator, to wit, of Judas the traitor1462 1462
Anf-03 v.iv.iv.vii Pg 22
See Zech. iii. If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,”3200 3200
Anf-03 v.vi.iii Pg 6
Comp. Cant. ii. 15. a destroyer of the vineyard of Christ. Have no fellowship897 897
Anf-03 v.iv.iii.xviii Pg 4
Deut. xxxii. 35; Rom. xii. 19. Therefore, in the meanwhile, the commission of wrong was to be checked2914 2914 Repastinaretur. by the fear of a retribution immediately to happen; and so the permission of this retribution was to be the prohibition of provocation, that a stop might thus be put to all hot-blooded2915 2915 Æstuata. injury, whilst by the permission of the second the first is prevented by fear, and by this deterring of the first the second fails to be committed. By the same law another result is also obtained,2916 2916 Qua et alias. even the more ready kindling of the fear of retaliation by reason of the very savour of passion which is in it. There is no more bitter thing, than to endure the very suffering which you have inflicted upon others. When, again, the law took somewhat away from men’s food, by pronouncing unclean certain animals which were once blessed, you should understand this to be a measure for encouraging continence, and recognise in it a bridle imposed on that appetite which, while eating angels’ food, craved after the cucumbers and melons of the Egyptians. Recognise also therein a precaution against those companions of the appetite, even lust and luxury, which are usually chilled by the chastening of the appetite.2917 2917 Ventris. For “the people sat down to eat and to drink, and rose up to play.”2918 2918
Anf-03 v.iv.v.xvi Pg 15
Deut. xxxii. 35; comp. Rom. xii. 19 and Heb. x. 30. He thereby teaches that patience calmly waits for the infliction of vengeance. Therefore, inasmuch as it is incredible4048 4048 Fidem non capit. that the same (God) should seem to require “a tooth for a tooth and an eye for an eye,” in return for an injury, who forbids not only all reprisals, but even a revengeful thought or recollection of an injury, in so far does it become plain to us in what sense He required “an eye for an eye and a tooth for a tooth,”—not, indeed, for the purpose of permitting the repetition of the injury by retaliating it, which it virtually prohibited when it forbade vengeance; but for the purpose of restraining the injury in the first instance, which it had forbidden on pain of retaliation or reciprocity;4049 4049 Talione, opposito. so that every man, in view of the permission to inflict a second (or retaliatory) injury, might abstain from the commission of the first (or provocative) wrong. For He knows how much more easy it is to repress violence by the prospect of retaliation, than by the promise of (indefinite) vengeance. Both results, however, it was necessary to provide, in consideration of the nature and the faith of men, that the man who believed in God might expect vengeance from God, while he who had no faith (to restrain him) might fear the laws which prescribed retaliation.4050 4050 Leges talionis. [Judicial, not personal, reprisals.] This purpose4051 4051 Voluntatem. of the law, which it was difficult to understand, Christ, as the Lord of the Sabbath and of the law, and of all the dispensations of the Father, both revealed and made intelligible,4052 4052 Compotem facit. That is, says Oehler, intellectus sui. when He commanded that “the other cheek should be offered (to the smiter),” in order that He might the more effectually extinguish all reprisals of an injury, which the law had wished to prevent by the method of retaliation, (and) which most certainly revelation4053 4053 Prophetia. had manifestly restricted, both by prohibiting the memory of the wrong, and referring the vengeance thereof to God. Thus, whatever (new provision) Christ introduced, He did it not in opposition to the law, but rather in furtherance of it, without at all impairing the prescription4054 4054 Disciplinas: or, “lessons.” of the Creator. If, therefore,4055 4055 Denique. one looks carefully4056 4056 Considerem, or, as some of the editions have it, consideremus. into the very grounds for which patience is enjoined (and that to such a full and complete extent), one finds that it cannot stand if it is not the precept of the Creator, who promises vengeance, who presents Himself as the judge (in the case). If it were not so,4057 4057 Alioquin. —if so vast a weight of patience—which is to refrain from giving blow for blow; which is to offer the other cheek; which is not only not to return railing for railing, but contrariwise blessing; and which, so far from keeping the coat, is to give up the cloak also—is laid upon me by one who means not to help me,—(then all I can say is,) he has taught me patience to no purpose,4058 4058 In vacuum. because he shows me no reward to his precept—I mean no fruit of such patience. There is revenge which he ought to have permitted me to take, if he meant not to inflict it himself; if he did not give me that permission, then he should himself have inflicted it;4059 4059 Præstare, i.e., debuerat præstare. since it is for the interest of discipline itself that an injury should be avenged. For by the fear of vengeance all iniquity is curbed. But if licence is allowed to it without discrimination,4060 4060 Passim. it will get the mastery—it will put out (a man’s) both eyes; it will knock out4061 4061 Excitatura. every tooth in the safety of its impunity. This, however, is (the principle) of your good and simply beneficent god—to do a wrong to patience, to open the door to violence, to leave the righteous undefended, and the wicked unrestrained! “Give to every one that asketh of thee”4062 4062
Anf-03 vi.vii.x Pg 13
Deut. xxxii. 35; Ps. xciv. 1; Rom. xii. 19; Heb. x. 30. that is, Leave patience to me, and I will reward patience. For when He says, “Judge not, lest ye be judged,”9122 9122
Anf-02 vi.iii.i.viii Pg 26.1
Anf-01 viii.iv.cxxx Pg 2
Deut. xxxii. 43. and I added what follows of the passage: “ ‘Rejoice, O ye nations, with His people, and let all the angels of God be strengthened in Him: for the blood of His sons He avenges, and will avenge, and will recompense His enemies with vengeance, and will recompense those that hate Him; and the Lord will purify the land of His people.’ And by these words He declares that we, the nations, rejoice with His people, —to wit, Abraham, and Isaac, and Jacob, and the prophets, and, in short, all of that people who are well-pleasing to God, according to what has been already agreed on between us. But we will not receive it of all your nation; since we know from Isaiah2459 2459 Isa. lxvi. 24. that the members of those who have transgressed shall be consumed by the worm and unquenchable fire, remaining immortal; so that they become a spectacle to all flesh. But in addition to these, I wish, sirs,” said I, “to add some other passages from the very words of Moses, from which you may understand that God has from of old dispersed all men according to their kindreds and tongues; and out of all kindreds has taken to Himself your kindred, a useless, disobedient, and faithless generation; and has shown that those who were selected out of every nation have obeyed His will through Christ,—whom He calls also Jacob, and names Israel, —and these, then, as I mentioned fully previously, must be Jacob and Israel. For when He says, ‘Rejoice, O ye nations, with His people,’ He allots the same inheritance to them, and does not call them by the same name;2460 2460 The reading is, “and calls them by the same name.” But the whole argument shows that the Jews and Gentiles are distinguished by name. [But that Gentiles are also called (Israel) by the same name is the point here.] but when He says that they as Gentiles rejoice with His people, He calls them Gentiles to reproach you. For even as you provoked Him to anger by your idolatry, so also He has deemed those who were idolaters worthy of knowing His will, and of inheriting His inheritance.
Anf-03 vi.vii.x Pg 13
Deut. xxxii. 35; Ps. xciv. 1; Rom. xii. 19; Heb. x. 30. that is, Leave patience to me, and I will reward patience. For when He says, “Judge not, lest ye be judged,”9122 9122
Anf-01 ix.vi.xxxvii Pg 8
Jer. vii. 29, 30. And again in like manner does Jeremiah speak: “I set watchmen over you; hearken to the sound of the trumpet; and they said, We will not hearken. Therefore have the Gentiles heard, and they who feed the flocks in them.”4361 4361
Anf-01 viii.iv.lxxiii Pg 0
Anf-01 viii.iv.lxxiv Pg 0
Anf-03 iv.ix.v Pg 9
See Ps. xcvi. (xcv. in LXX.) 7, 8; and comp. xxix. (xxviii. in LXX.) 1, 2. For that it is not by earthly sacrifices, but by spiritual, that offering is to be made to God, we thus read, as it is written, An heart contribulate and humbled is a victim for God;”1204 1204
Anf-01 viii.iv.lxxiii Pg 0
Anf-01 viii.iv.lxxiv Pg 0
Anf-03 iv.ix.v Pg 9
See Ps. xcvi. (xcv. in LXX.) 7, 8; and comp. xxix. (xxviii. in LXX.) 1, 2. For that it is not by earthly sacrifices, but by spiritual, that offering is to be made to God, we thus read, as it is written, An heart contribulate and humbled is a victim for God;”1204 1204
Anf-01 ii.ii.viii Pg 6
Isa. i. 16–20. Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].
Anf-01 viii.ii.lxi Pg 4
Isa. i. 16–20.
Anf-02 vi.iv.vi.vi Pg 28.1
Anf-02 vi.ii.x Pg 15.1
Anf-03 iv.ix.xiii Pg 66
Isa. i. 20. Whence we prove that the sword was Christ, by not hearing whom they perished; who, again, in the Psalm, demands of the Father their dispersion, saying, “Disperse them in Thy power;”1443 1443
Anf-03 v.iv.iv.xxiii Pg 10
Isa. i. 20. has proved that it was Christ, for rebellion against whom they have perished. In the fifty-eighth Psalm He demands of the Father their dispersion: “Scatter them in Thy power.”3424 3424
Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture. And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678 1678
Anf-01 ix.vi.xlii Pg 13
Jer. v. 8. And Isaiah, when preaching in Judea, and reasoning with Israel, termed them “rulers of Sodom” and “people of Gomorrah;”4446 4446
Anf-02 vi.iii.i.v Pg 20.1
Anf-02 vi.iii.ii.x Pg 12.1
Anf-02 vi.iv.iii Pg 238.1
Anf-02 vi.iv.iii Pg 247.1
Anf-02 vi.iv.iv.iii Pg 15.1
Anf-02 vi.iii.i.ix Pg 11.1
Anf-01 ix.vi.xxvi Pg 10
Jer. ix. 2. [A “remote dwelling-place” rather (σταθμὸν ἔσχατον according to LXX.) to square with the argument.] in order that both the sower and the reaper may rejoice together in the kingdom of Christ, who is present with all those who were from the beginning approved by God, who granted them His Word to be present with them.4148 4148 [The touching words which conclude the former paragraph are illustrated by the noble sentence which begins this paragraph. The childlike spirit of these Fathers recognises Christ everywhere, in the Old Testament, prefigured by countless images and tokens in paternal and legal (ceremonial) forms.]
Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture. And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678 1678
Anf-01 vi.ii.ix Pg 4
Jer. iv. 4. And again He says, “Hear, O Israel, for these things saith the Lord thy God.”1551 1551
Anf-03 iv.ix.iii Pg 11
Jer. iv. 3, 4. In Eng. ver., “break up your fallow ground;” but comp. de Pu. c. vi. ad init. and in another place he says, “Behold, days shall come, saith the Lord, and I will draw up, for the house of Judah and for the house of Jacob,1171 1171 So Tertullian. In Jer. ibid. “Israel and…Judah.” a new testament; not such as I once gave their fathers in the day wherein I led them out from the land of Egypt.”1172 1172
Anf-03 v.iv.v.i Pg 27
Altered version of Jer. iv. 3, 4. And in another passage: “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Jacob, and with the house of Judah; not according to the covenant that I made with their fathers in the day when I arrested their dispensation, in order to bring them out of the land of Egypt.”3502 3502
Anf-03 v.iv.vi.iv Pg 41
Jer. iv. 4. as Moses likewise had enjoined, “Circumcise your hard hearts”5360 5360
Anf-03 v.iv.ii.xx Pg 11
Jer. iv. 4. It is this circumcision, therefore, and this renewal, which the apostle insisted on, when he forbade those ancient ceremonies concerning which their very founder announced that they were one day to cease; thus by Hosea: “I will also cause all her mirth to cease, her feast-days, her new moons, and her Sabbaths, and all her solemn feasts.”2562 2562
Anf-03 v.iv.vi.xiii Pg 26
Jer. iv. 4. and even of Moses: “Circumcise, therefore, the hardness of your heart,”5809 5809
Npnf-201 iii.xvi.iv Pg 138
Anf-01 viii.iv.cxii Pg 2
Isa. xxvii. 1. be understood as having preserved at that time the people? and shall we receive these things in the foolish acceptation of your teachers, and [regard] them not as signs? And shall we not rather refer the standard to the resemblance of the crucified Jesus, since also Moses by his outstretched hands, together with him who was named Jesus (Joshua), achieved a victory for your people? For in this way we shall cease to be at a loss about the things which the lawgiver did, when he, without forsaking God, persuaded the people to hope in a beast through which transgression and disobedience had their origin. And this was done and said by the blessed prophet with much intelligence and mystery; and there is nothing said or done by any one of the prophets, without exception, which one can justly reprehend, if he possess the knowledge which is in them. But if your teachers only expound to you why female camels are spoken of in this passage, and are not in that; or why so many measures of fine flour and so many measures of oil [are used] in the offerings; and do so in a low and sordid manner, while they never venture either to speak of or to expound the points which are great and worthy of investigation, or command you to give no audience to us while we expound them, and to come not into conversation with us; will they not deserve to hear what our Lord Jesus Christ said to them: ‘Whited sepulchres, which appear beautiful outward, and within are full of dead men’s bones; which pay tithe of mint, and swallow a camel: ye blind guides!’2372 2372
Anf-03 v.iv.v.xxiv Pg 49
Isa. xxvii. 1, Sept. But when the same prophet says, “The way shall be called a clean and holy way; over it the unclean thing shall not pass, nor shall be there any unclean way; but the dispersed shall pass over it, and they shall not err therein; no lion shall be there, nor any ravenous beast shall go up thereon; it shall not be found there,”4461 4461
Npnf-201 iii.x.ii Pg 79
Npnf-201 iv.vi.iii.iii Pg 6
Anf-03 v.iv.v.xliii Pg 12
Isa. xxvii. 11, according to the Septuagint, γυναῖκες ἐρχόμεναι ἀπὸ θέας, δεῦτε. that is, “come,” to report the resurrection of the Lord. It was well, however, that the unbelief of the disciples was so persistent, in order that to the last we might consistently maintain that Jesus revealed Himself to the disciples as none other than the Christ of the prophets. For as two of them were taking a walk, and when the Lord had joined their company, without its appearing that it was He, and whilst He dissembled His knowledge of what had just taken place,5175 5175
Anf-01 viii.ii.xlix Pg 2
Isa. lxv. 1–3. For the Jews having the prophecies, and being always in expectation of the Christ to come, did not recognise Him; and not only so, but even treated Him shamefully. But the Gentiles, who had never heard anything about Christ, until the apostles set out from Jerusalem and preached concerning Him, and gave them the prophecies, were filled with joy and faith, and cast away their idols, and dedicated themselves to the Unbegotten God through Christ. And that it was foreknown that these infamous things should be uttered against those who confessed Christ, and that those who slandered Him, and said that it was well to preserve the ancient customs, should be miserable, hear what was briefly said by Isaiah; it is this: “Woe unto them that call sweet bitter, and bitter sweet.”1870 1870
Anf-01 viii.iv.xxiv Pg 3
Isa. lxv. 1–3. He exclaims by Isaiah: ‘I said, Behold Me, unto nations which were not called by My name. I have spread out My hands all the day unto a disobedient and gainsaying people, which walked in a way that was not good, but after their own sins. It is a people that provoketh Me to my face.’2008 2008
Anf-01 viii.iv.xxiv Pg 4
Isa. lxv. 1–3.
deliver us: from the beginning Thy name is upon us. O Lord, why hast Thou made us to err from Thy way? and hardened our hearts, so that we do not fear Thee? Return for Thy servants’ sake, the tribes of Thine inheritance, that we may inherit for a little Thy holy mountain. We were as from the beginning, when Thou didst not bear rule over us, and when Thy name was not called upon us. If Thou wilt open the heavens, trembling shall seize the mountains before Thee: and they shall be melted, as wax melts before the fire; and fire shall consume the adversaries, and Thy name shall be manifest among the adversaries; the nations shall be put into disorder before Thy face. When Thou shall do glorious things, trembling shall seize the mountains before Thee. From the beginning we have not heard, nor have our eyes seen a God besides Thee: and Thy works,2010 2010 Otto reads: “Thy works which Thou shalt do to those who wait for mercy.” the mercy which Thou shall show to those who repent. He shall meet those who do righteousness, and they shall remember Thy ways. Behold, Thou art wroth, and we were sinning. Therefore we have erred and become all unclean, and all our righteousness is as the rags of a woman set apart: and we have faded away like leaves by reason of our iniquities; thus the wind will take us away. And there is none that calleth upon Thy name, or remembers to take hold of Thee; for Thou hast turned away Thy face from us, and hast given us up on account of our sins. And now return, O Lord, for we are all Thy people. The city of Thy holiness has become desolate. Zion has become as a wilderness, Jerusalem a curse; the house, our holiness, and the glory which our fathers blessed, has been burned with fire; and all the glorious nations2011 2011 Some suppose the correct reading to be, “our glorious institutions [manners, customs, or ordinances] have,” etc., ἔθη for ἔθνη. have fallen along with it. And in addition to these [misfortunes], O Lord, Thou hast refrained Thyself, and art silent, and hast humbled us very much.’ ”2012 2012
Anf-03 v.iv.iii.xiv Pg 7
Num. xi. and xxi. Against young lads, too, did He send forth bears, for their irreverence to the prophet.2872 2872
Anf-03 v.iv.iii.xiv Pg 7
Num. xi. and xxi. Against young lads, too, did He send forth bears, for their irreverence to the prophet.2872 2872
Anf-01 viii.ii.lx Pg 6
Deut. xxxii. 22. It is not, then, that we hold the same opinions as others, but that all speak in imitation of ours. Among us these things can be heard and learned from persons who do not even know the forms of the letters, who are uneducated and barbarous in speech, though wise and believing in mind; some, indeed, even maimed and deprived of eyesight; so that you may understand that these things are not the effect of human wisdom, but are uttered by the power of God.
Anf-01 viii.ii.lix Pg 2
Comp. Deut. xxxii. 22.
Treasury of Scriptural Knowledge, Chapter 9VERSE (18) - Isa 1:31; 30:30,33; 33:12; 34:8-10; 66:16,17 Nu 11:1-3 De 32:22
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