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  • PARALLEL HISTORY BIBLE - Proverbs 25:20


    CHAPTERS: Proverbs 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     

    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

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    LXX- Greek Septuagint - Proverbs 25:20

    ωσπερ 5618 οξος 3690 ελκει ασυμφορον ουτως 3779 προσπεσον παθος 3806 εν 1722 1520 σωματι 4983 καρδιαν 2588 λυπει ωσπερ 5618 σης 4597 4674 ιματιω 2440 και 2532 σκωληξ 4663 ξυλω 3586 ουτως 3779 λυπη 3077 ανδρος 435 βλαπτει καρδιαν 2588

    Douay Rheims Bible

    And one that looseth his
    garment in cold weather. As vinegar upon nitre, so is he that singeth songs to a very evil heart. As a moth doth by a garment, and a worm by the wood: so the sadness of a man consumeth the heart.

    King James Bible - Proverbs 25:20

    As he that taketh away a
    garment in cold weather, and as vinegar upon nitre, so is he that singeth songs to an heavy heart.

    World English Bible

    As one who takes away a
    garment in cold weather, or vinegar on soda, so is one who sings songs to a heavy heart.

    Early Church Father Links

    Anf-09 xvi.ii.iii.xiv Pg 20, Npnf-211 iv.iii.ix.ii Pg 3

    World Wide Bible Resources


    Proverbs 25:20

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

    Anf-03 v.iv.v.xvii Pg 11
    Deut. xxiv. 12, 13.

    Clearer still is a former passage: “Thou shalt remit every debt which thy neighbour oweth thee; and of thy brother thou shalt not require it, because it is called the release of the Lord thy God.”4102

    4102


    Anf-02 vi.iii.iii.xii Pg 23.1


    Anf-03 v.iv.iii.xix Pg 11
    Isa. lviii. 7, slightly changed from the second to the third person.

    “keep their tongue from evil, and their lips from speaking guile: depart from evil, and do good; seek peace, and pursue it:”2931

    2931


    Anf-03 v.iv.v.xvi Pg 56
    Isa. lviii. 7.

    By Ezekiel also He thus describes the just man: “His bread will he give to the hungry, and the naked will he cover with a garment.”4089

    4089


    Anf-03 v.iv.v.xvii Pg 28
    Isa. lviii. 7.

    also with, “Judge the fatherless, plead with the widow.”4119

    4119


    Anf-03 v.iv.v.xxxi Pg 4
    Isa. lviii. 7.

    because, no doubt, they are “unable to recompense” your act of humanity. Now, since Christ forbids the recompense to be expected now, but promises it “at the resurrection,” this is the very plan4728

    4728 Forma.

    of the Creator, who dislikes those who love gifts and follow after reward. Consider also to which deity4729

    4729 Cui parti.

    is better suited the parable of him who issued invitations: “A certain man made a great supper, and bade many.”4730

    4730


    Anf-03 v.iv.v.xxxvii Pg 6
    Isa. lviii. 7.

    This he did in the best possible way, by receiving the Lord, and entertaining Him in his house. “When thou seest the naked cover him.”4966

    4966 In the same passage.

    This he promised to do, in an equally satisfactory way, when he offered the half of his goods for all works of mercy.4967

    4967


    Anf-03 v.iv.v.xvi Pg 35
    Deut. xv. 7, 8.

    Loans are not usually given, except to such as ask for them. On this subject of lending,4068

    4068 De fenore.

    however, more hereafter.4069

    4069 Below, in the next chapter.

    Now, should any one wish to argue that the Creator’s precepts extended only to a man’s brethren, but Christ’s to all that ask, so as to make the latter a new and different precept, (I have to reply) that one rule only can be made out of those principles, which show the law of the Creator to be repeated in Christ.4070

    4070 This obscure passage runs thus: “Immo unum erit ex his per quæ lex Creatoris erit in Christo.”

    For that is not a different thing which Christ enjoined to be done towards all men, from that which the Creator prescribed in favour of a man’s brethren.  For although that is a greater charity, which is shown to strangers, it is yet not preferable to that4071

    4071 Prior ea.

    which was previously due to one’s neighbours.  For what man will be able to bestow the love (which proceeds from knowledge of character,4072

    4072 This is the idea, apparently, of Tertullian’s question: “Quis enim poterit diligere extraneos?” But a different turn is given to the sense in the older reading of the passage: Quis enim non diligens proximos poterit diligere extraneos? “For who that loveth not his neighbours will be able to love strangers?” The inserted words, however, were inserted conjecturally by Fulvius Ursinus without ms. authority.

    upon strangers? Since, however, the second step4073

    4073 Gradus.

    in charity is towards strangers, while the first is towards one’s neighbours, the second step will belong to him to whom the first also belongs, more fitly than the second will belong to him who owned no first.4074

    4074 Cujus non extitit primus.

    Accordingly, the Creator, when following the course of nature, taught in the first instance kindness to neighbours,4075

    4075 In proximos.

    intending afterwards to enjoin it towards strangers; and when following the method of His dispensation, He limited charity first to the Jews, but afterwards extended it to the whole race of mankind. So long, therefore, as the mystery of His government4076

    4076 Sacramentum.

    was confined to Israel, He properly commanded that pity should be shown only to a man’s brethren; but when Christ had given to Him “the Gentiles for His heritage, and the ends of the earth for His possession,” then began to be accomplished what was said by Hosea: “Ye are not my people, who were my people; ye have not obtained mercy, who once obtained mercy4077

    4077


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


    Anf-02 vi.iv.i.xix Pg 16.1


    Treasury of Scriptural Knowledge, Chapter 25

    VERSE 	(20) - 

    De 24:12-17 Job 24:7-10 Isa 58:7 Jas 2:15,16


    PARALLEL VERSE BIBLE

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