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  • PARALLEL HISTORY BIBLE - Zechariah 1:13


    CHAPTERS: Zechariah 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14     

    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 - Zechariah 1:13

    και 2532 απεκριθη 611 5662 κυριος 2962 παντοκρατωρ 3841 τω 3588 αγγελω 32 τω 3588 λαλουντι 2980 5723 εν 1722 1520 εμοι 1698 ρηματα 4487 καλα 2570 και 2532 λογους 3056 παρακλητικους

    Douay Rheims Bible

    And the Lord answered the angel, that spoke in me, good
    words, comfortable words.

    King James Bible - Zechariah 1:13

    And the LORD answered the angel that talked with me with good
    words and comfortable words.

    World English Bible

    Yahweh answered the angel who talked with me with kind and comforting
    words.

    World Wide Bible Resources


    Zechariah 1:13

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

    Anf-03 v.vii.xiv Pg 12
    Zech. i. 14.

    Neither, indeed, was ever used by Christ that familiar phrase of all the prophets, “Thus saith the Lord.” For He was Himself the Lord, who openly spake by His own authority, prefacing His words with the formula, “Verily, verily, I say unto you.” What need is there of further argument? Hear what Isaiah says in emphatic words, “It was no angel, nor deputy, but the Lord Himself who saved them.”7148

    7148


    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 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.vii.xiv Pg 12
    Zech. i. 14.

    Neither, indeed, was ever used by Christ that familiar phrase of all the prophets, “Thus saith the Lord.” For He was Himself the Lord, who openly spake by His own authority, prefacing His words with the formula, “Verily, verily, I say unto you.” What need is there of further argument? Hear what Isaiah says in emphatic words, “It was no angel, nor deputy, but the Lord Himself who saved them.”7148

    7148


    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 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-01 ix.vi.ix Pg 11
    This clause is differently quoted by Antonius Melissa and John Damascenus, thus: Πᾶς βασιλεὺς δίκαιος ἱερατικὴν ἔχει τάξιν, i.e., Every righteous king possesses a priestly order. Comp. 1 Pet. ii. 5; 9. [And with St. Peter’s testimony to the priesthood of the laity, compare the same under the law. Ex. xix. 6. The Western Church has recognised the “Episcopate ab extra” of sovereigns; while, in the East, it has grown into Cæsaropapism.]

    And all the apostles of the Lord are priests, who do inherit here neither lands nor houses, but serve God and the altar continually. Of whom Moses also says in Deuteronomy, when blessing Levi, “Who said unto his father and to his mother, I have not known thee; neither did he acknowledge his brethren, and he disinherited his own sons: he kept Thy commandments, and observed Thy covenant.”3889

    3889


    Anf-01 ii.ii.xxix Pg 4
    Deut. xxxii. 8, 9.

    And in another place [the Scripture] saith, “Behold, the Lord taketh unto Himself a nation out of the midst of the nations, as a man takes the first-fruits of his threshing-floor; and from that nation shall come forth the Most Holy.”120

    120


    Anf-01 ix.iv.xiii Pg 53
    Deut. xxxii. 9.

    And again, at Lystra of Lycia (Lycaonia), when Paul was with Barnabas, and in the name of our Lord Jesus Christ had made a man to walk who had been lame from his birth, and when the crowd wished to honour them as gods because of the astonishing deed, he said to them: “We are men like unto you, preaching to you God, that ye may be turned away from these vain idols to [serve] the living God, who made heaven, and earth, and the sea, and all things that are therein; who in times past suffered all nations to walk in their own ways, although He left not Himself without witness, performing acts of goodness, giving you rain from heaven, and fruitful seasons, filling your hearts with food and gladness.”3510

    3510


    Anf-02 vi.iv.vii.ii Pg 9.1


    Anf-01 v.iv.x Pg 11
    Ps. lxxxii. 8.

    The Father, therefore, who raised Him up, will also raise us up through Him, apart from whom no one will attain to true life. For says He, “I am the life; he that believeth in me, even though he die, shall live: and every one that liveth and believeth in me, even though he die, shall live for ever.”805

    805


    Anf-01 viii.iv.cxxiv Pg 2
    Ps. lxxxii.

    But in the version of the Seventy it is written, ‘Behold, ye die like men, and fall like one of the princes,’2434

    2434 In the text there is certainly no distinction given. But if we read ὡς ἄνθρωπος (כְּאָדָם), “as a man,” in the first quotation we shall be able to follow Justin’s argument.

    in order to manifest the disobedience of men,—I mean of Adam and Eve,—and the fall of one of the princes, i.e., of him who was called the serpent, who fell with a great overthrow, because he deceived Eve. But as my discourse is not intended to touch on this point, but to prove to you that the Holy Ghost reproaches men because they were made like God, free from suffering and death, provided that they kept His commandments, and were deemed deserving of the name of His sons, and yet they, becoming like Adam and Eve, work out death for themselves; let the interpretation of the Psalm be held just as you wish, yet thereby it is demonstrated that all men are deemed worthy of becoming “gods,” and of having power to become sons of the Highest; and shall be each by himself judged and condemned like Adam and Eve. Now I have proved at length that Christ is called God.


    Anf-03 v.vii.xiv Pg 12
    Zech. i. 14.

    Neither, indeed, was ever used by Christ that familiar phrase of all the prophets, “Thus saith the Lord.” For He was Himself the Lord, who openly spake by His own authority, prefacing His words with the formula, “Verily, verily, I say unto you.” What need is there of further argument? Hear what Isaiah says in emphatic words, “It was no angel, nor deputy, but the Lord Himself who saved them.”7148

    7148


    Anf-01 viii.iv.lxv Pg 7
    Isa. xlii. 5–13.

    And when I repeated this, I said to them, “Have you perceived, my friends, that God says He will give Him whom He has established as a light of the Gentiles, glory, and to no other; and not, as Trypho said, that God was retaining the glory to Himself?”


    Anf-01 viii.iv.xxvi Pg 4
    Isa. lxii. 10 to end, Isa. lxiii. 1–6.



    Anf-01 viii.iv.xxv Pg 5
    Isa. lxiii. 15 to end, and Isa. lxiv.


    Anf-03 iv.ii Pg 171
    Catal. Scrippt. Eccles. c. 18.

    and on Ezek. xxxvi.;55

    55 P. 952, tom. iii. Opp. ed. Bened.

    and by Gennadius of Marseilles.56

    56 De Ecclesiæ dogmatibus, c. 55.


    Anf-03 iv.ii Pg 171
    Catal. Scrippt. Eccles. c. 18.

    and on Ezek. xxxvi.;55

    55 P. 952, tom. iii. Opp. ed. Bened.

    and by Gennadius of Marseilles.56

    56 De Ecclesiæ dogmatibus, c. 55.


    Anf-01 viii.iv.l Pg 6
    Isa. xl. 1–17.


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    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

    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

    2978


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    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

    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

    2978


    Treasury of Scriptural Knowledge, Chapter 1

    VERSE 	(13) - 

    :14-16; 2:4-12; 8:2-8,19 Isa 40:1,2 Jer 29:10; 30:10-22; 31:3-14


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