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PARALLEL HISTORY BIBLE - 1 Timothy 2:15
CHAPTERS: 1 Timothy 1, 2, 3, 4, 5, 6 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15
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LXX- Greek Septuagint - 1 Timothy 2:15 σωθησεται 4982 5701 δε 1161 δια 1223 της 3588 τεκνογονιας 5042 εαν 1437 μεινωσιν 3306 5661 εν 1722 πιστει 4102 και 2532 αγαπη 26 και 2532 αγιασμω 38 μετα 3326 σωφροσυνης 4997
Douay Rheims Bible Yet she shall be saved through childbearing; if she continue in faith, and love, and sanctification, with sobriety.
King James Bible - 1 Timothy 2:15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.
World English Bible but she will be saved through her childbearing, if they continue in faith, love, and sanctification with sobriety.
Early Church Father Links Npnf-103 iv.i.xiv.vii Pg 8, Npnf-103 iv.i.xiv.vii Pg 8, Npnf-111 vii.xxxiii Pg 14, Npnf-113 iv.v.vi Pg 25, Npnf-113 v.iii.xv Pg 10, Npnf-113 v.iii.x Pg 2, Npnf-205 ix.ii.ii.xiv Pg 5, Npnf-206 v.LXXIX Pg 67, Npnf-206 v.CVII Pg 34, Npnf-206 vi.vi.I Pg 224
World Wide Bible Resources
1Timothy 2:15
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.iv.cii Pg 2
Gen. iii. 15. Could He not have at once created a multitude of men? But yet, since He knew that it would be good, He created both angels and men free to do that which is righteous, and He appointed periods of time during which He knew it would be good for them to have the exercise of free-will; and because He likewise knew it would be good, He made general and particular judgments; each one’s freedom of will, however, being guarded. Hence Scripture says the following, at the destruction of the tower, and division and alteration of tongues: ‘And the Lord said, Behold, the people is one, and they have all one language; and this they have begun to do: and now nothing will be restrained from them of all which they have attempted to do.’2338 2338
Anf-01 ix.vi.xli Pg 14
Gen. iii. 15. And the Lord summed up in Himself this enmity, when He was made man from a woman, and trod upon his [the serpent’s] head, as I have pointed out in the preceding book.
Anf-01 ix.vii.xxii Pg 3
Gen. iii. 15. For from that time, He who should be born of a woman, [namely] from the Virgin, after the likeness of Adam, was preached as keeping watch for the head of the serpent. This is the seed of which the apostle says in the Epistle to the Galatians, “that the law of works was established until the seed should come to whom the promise was made.”4629 4629
Anf-01 v.ii.xviii Pg 9
Isa. vii. 14; Matt. i. 23. He was born and was baptized by John, that He might ratify the institution committed to that prophet.
Anf-01 viii.ii.xxxiii Pg 2
Isa. vii. 14. For things which were incredible and seemed impossible with men, these God predicted by the Spirit of prophecy as about to come to pass, in order that, when they came to pass, there might be no unbelief, but faith, because of their prediction. But lest some, not understanding the prophecy now cited, should charge us with the very things we have been laying to the charge of the poets who say that Jupiter went in to women through lust, let us try to explain the words. This, then, “Behold, a virgin shall conceive,” signifies that a virgin should conceive without intercourse. For if she had had intercourse with any one whatever, she was no longer a virgin; but the power of God having come upon the virgin, overshadowed her, and caused her while yet a virgin to conceive. And the angel of God who was sent to the same virgin at that time brought her good news, saying, “Behold, thou shalt conceive of the Holy Ghost, and shalt bear a Son, and He shall be called the Son of the Highest, and thou shalt call His name Jesus; for He shall save His people from their sins,”1831 1831
Anf-01 v.xv.iii Pg 5
Isa. vii. 14; Matt. i. 23. And concerning the passion, “He was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, I also was an innocent lamb led to be sacrificed.”1228 1228
Anf-01 v.xvii.iii Pg 4
Isa. vii. 14. He was then truly born, truly grew up, truly ate and drank, was truly crucified, and died, and rose again. He who believes these things, as they really were, and as they really took place, is blessed. He who believeth them not is no less accursed than those who crucified the Lord. For the prince of this world rejoiceth when any one denies the cross, since he knows that the confession of the cross is his own destruction. For that is the trophy which has been raised up against his power, which when he sees, he shudders, and when he hears of, is afraid.
Anf-01 ix.iv.xx Pg 12
Isa. vii. 14. the divine Scriptures do in both respects testify of Him: also, that He was a man without comeliness, and liable to suffering;3675 3675
Anf-01 ix.iv.xxii Pg 0
Anf-01 ix.iv.xxii Pg 2
Isa. vii. 14. as Theodotion the Ephesian has interpreted, and Aquila of Pontus,3709 3709 Epiphanius, in his De Mensuris, gives an account of these two men. The former published his version of the Old Testament in the year 181. The latter put forth his translation half a century earlier, about 129 a.d. This reference to the version of Theodotion furnishes a note of date as to the time when Irenæus published his work: it must have been subsequently to a.d. 181. both Jewish proselytes. The Ebionites, following these, assert that He was begotten by Joseph; thus destroying, as far as in them lies, such a marvellous dispensation of God, and setting aside the testimony of the prophets which proceeded from God. For truly this prediction was uttered before the removal of the people to Babylon; that is, anterior to the supremacy acquired by the Medes and Persians. But it was interpreted into Greek by the Jews themselves, much before the period of our Lord’s advent, that there might remain no suspicion that perchance the Jews, complying with our humour, did put this interpretation upon these words. They indeed, had they been cognizant of our future existence, and that we should use these proofs from the Scriptures, would themselves never have hesitated to burn their own Scriptures, which do declare that all other nations partake of [eternal] life, and show that they who boast themselves as being the house of Jacob and the people of Israel, are disinherited from the grace of God.
Anf-01 ix.vi.xxxiv Pg 64
Isa. viii. 3, Isa. ix. 6, Isa. vii. 14. [A confusion of texts.] and those [of them] who proclaimed Him as Immanuel, [born] of the Virgin, exhibited the union of the Word of God with His own workmanship, [declaring] that the Word should become flesh, and the Son of God the Son of man (the pure One opening purely that pure womb which regenerates men unto God, and which He Himself made pure); and having become this which we also are, He [nevertheless] is the Mighty God, and possesses a generation which cannot be declared. And there are also some of them who say, “The Lord hath spoken in Zion, and uttered His voice from Jerusalem;”4305 4305
Anf-03 iv.ix.ix Pg 4
See Isa. vii. 13, 14. (which is, interpreted, “God with us”1252 1252
Anf-03 v.iv.iv.xii Pg 3
Isa. vii. 14. then, that He takes the riches of Damascus and the spoils of Samaria against the king of Assyria.3252 3252
Anf-03 v.iv.iv.xiii Pg 10
Isa. vii. 14. Now a sign from God would not have been a sign,3264 3264 The tam dignum of this place is “jam signum” in adv. Judæos. unless it had been some novel and prodigious thing. Then, again, Jewish cavillers, in order to disconcert us, boldly pretend that Scripture does not hold3265 3265 Contineat. that a virgin, but only a young woman,3266 3266
Anf-03 v.iv.v.x Pg 26
Isa. vii. 14. on what principle you, Marcion, can admit Him Son of man, I cannot possibly see. If through a human father, then you deny him to be Son of God; if through a divine one also,3785 3785 Si et Dei. then you make Christ the Hercules of fable; if through a human mother only, then you concede my point; if not through a human father also,3786 3786 Si neque patris. then He is not the son of any man,3787 3787 On Marcion’s principles, it must be remembered. and He must have been guilty of a lie for having declared Himself to be what He was not. One thing alone can help you in your difficulty: boldness on your part either to surname your God as actually the human father of Christ, as Valentinus did3788 3788 Compare T.’s treatise, Adversus Valentinianos, chap. xii. with his Æon; or else to deny that the Virgin was human, which even Valentinus did not do. What now, if Christ be described3789 3789 Censentur. in Daniel by this very title of “Son of man?” Is not this enough to prove that He is the Christ of prophecy? For if He gives Himself that appellation which was provided in the prophecy for the Christ of the Creator, He undoubtedly offers Himself to be understood as Him to whom (the appellation) was assigned by the prophet. But perhaps3790 3790 Si forte. it can be regarded as a simple identity of names;3791 3791 Nominum communio simplex. and yet we have maintained3792 3792 Defendimus. See above, book iii. chap. xv. xvi. that neither Christ nor Jesus ought to have been called by these names, if they possessed any condition of diversity. But as regards the appellation “Son of man,” in as far as it occurs by accident,3793 3793 Ex accidenti obvenit. in so far there is a difficulty in its occurrence along with3794 3794 Super. a casual identity of names. For it is of pure3795 3795 Proprio. accident, especially when the same cause does not appear3796 3796 Non convenit. whereby the identity may be occasioned. And therefore, if Marcion’s Christ be also said to be born of man, then he too would receive an identical appellation, and there would be two Sons of man, as also two Christs and two Jesuses. Therefore, since the appellation is the sole right of Him in whom it has a suitable reason,3797 3797 Causam. if it be claimed for another in whom there is an identity of name, but not of appellation,3798 3798 The context explains the difference between nomen and appellatio. The former refers to the name Jesus or Christ, the latter to the designation Son of man. then the identity of name even looks suspicious in him for whom is claimed without reason the identity of appellation. And it follows that He must be believed to be One and the Same, who is found to be the more fit to receive both the name and the appellation; while the other is excluded, who has no right to the appellation, because he has no reason to show for it. Nor will any other be better entitled to both than He who is the earlier, and has had allotted to Him the name of Christ and the appellation of Son of man, even the Jesus of the Creator. It was He who was seen by the king of Babylon in the furnace with His martyrs: “the fourth, who was like the Son of man.”3799 3799
Anf-03 v.vii.ii Pg 5
John ii. 19. and once more, “If I be lifted up from the earth, I will draw all men unto Me.”987 987
Anf-03 v.vii.xvii Pg 4
Isa. vii. 14. Accordingly, a virgin did conceive and bear “Emmanuel, God with us.”7182 7182
Anf-03 v.vii.xxi Pg 3
Isa. vii. 14; Matt. i. 23. Conceive what? I ask. The Word of God, of course, and not the seed of man, and in order, certainly, to bring forth a son. “For,” says he, “she shall bring forth a son.”7229 7229 See the same passages. Therefore, as the act of conception was her own,7230 7230 Ipsius. so also what she brought forth was her own, also, although the cause of conception7231 7231 Quod concepit: or, “what she conceived.” was not. If, on the other hand, the Word became flesh of Himself, then He both conceived and brought forth Himself, and the prophecy is stultified. For in that case a virgin did not conceive, and did not bring forth; since whatever she brought forth from the conception of the Word, is not her own flesh. But is this the only statement of prophecy which will be frustrated?7232 7232 Evacuabitur. Will not the angel’s announcement also be subverted, that the virgin should “conceive in her womb and bring forth a son?”7233 7233
Anf-03 v.vii.xxiii Pg 5
Isa. vii. 14. We discover, then, what the sign is which is to be spoken against—the conception and the parturition of the Virgin Mary, concerning which these sophists7253 7253 Academici isti: “this school of theirs.” say: “She a virgin and yet not a virgin bare, and yet did not bear;” just as if such language, if indeed it must be uttered, would not be more suitable even for ourselves to use! For “she bare,” because she produced offspring of her own flesh and “yet she did not bear,” since she produced Him not from a husband’s seed; she was “a virgin,” so far as (abstinence) from a husband went, and “yet not a virgin,” as regards her bearing a child. There is not, however, that parity of reasoning which the heretics affect: in other words it does not follow that for the reason “she did not bear,”7254 7254 i.e. “Because she produced not her son from her husband’s seed.” she who was “not a virgin” was “yet a virgin,” even because she became a mother without any fruit of her own womb. But with us there is no equivocation, nothing twisted into a double sense.7255 7255 Defensionem. Light is light; and darkness, darkness; yea is yea; and nay, nay; “whatsoever is more than these cometh of evil.”7256 7256
Anf-03 v.vii.xxiii Pg 21
Isa. vii. 14.
Anf-03 v.viii.xx Pg 3
Isa. vii. 14; Matt. i. 23. Even granting that He was figuratively to take the power of Damascus and the spoils of Samaria,7396 7396
Npnf-201 iii.x.ix Pg 44
Anf-01 viii.ii.xxxv Pg 3
Isa. ix. 6. which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse. And again the same prophet Isaiah, being inspired by the prophetic Spirit, said, “I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God.”1836 1836
Anf-01 v.xv.iii Pg 4
Isa. ix. 6. And concerning His incarnation, “Behold, a virgin shall be with Child, and shall bring forth a Son; and they shall call his name Immanuel.”1227 1227
Anf-01 viii.iv.lxxvi Pg 2
[Isa. ix. 6, according to LXX.] did he not foretell Him to be the Teacher of those truths which He did teach when He came [to earth]? For He alone taught openly those mighty counsels which the Father designed both for all those who have been and shall be well-pleasing to Him, and also for those who have rebelled against His will, whether men or angels, when He said: ‘They shall come from the east [and from the west2235 2235 Not in all edd. ], and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the children of the kingdom shall be cast out into outer darkness.’2236 2236
Anf-01 ix.iv.xvii Pg 17
Isa. ix. 6 (LXX.). through whom God caused the day-spring and the Just One to arise to the house of David, and raised up for him an horn of salvation, “and established a testimony in Jacob;”3583 3583
Anf-01 ix.iv.xx Pg 16
Isa. ix. 6. coming on the clouds as the Judge of all men;3679 3679
Anf-01 ix.vi.xxxiv Pg 64
Isa. viii. 3, Isa. ix. 6, Isa. vii. 14. [A confusion of texts.] and those [of them] who proclaimed Him as Immanuel, [born] of the Virgin, exhibited the union of the Word of God with His own workmanship, [declaring] that the Word should become flesh, and the Son of God the Son of man (the pure One opening purely that pure womb which regenerates men unto God, and which He Himself made pure); and having become this which we also are, He [nevertheless] is the Mighty God, and possesses a generation which cannot be declared. And there are also some of them who say, “The Lord hath spoken in Zion, and uttered His voice from Jerusalem;”4305 4305
Anf-02 vi.iii.i.v Pg 40.1
Anf-03 iv.ix.x Pg 43
See Isa. ix. 6. What novelty is that, unless he is speaking of the “Son” of God?—and one is born to us the beginning of whose government has been made “on His shoulder.” What king in the world wears the ensign of his power on his shoulder, and does not bear either diadem on his head, or else sceptre in his hand, or else some mark of distinctive vesture? But the novel “King of ages,” Christ Jesus, alone reared “on His shoulder” His own novel glory, and power, and sublimity,—the cross, to wit; that, according to the former prophecy, the Lord thenceforth “might reign from the tree.” For of this tree likewise it is that God hints, through Jeremiah, that you would say, “Come, let us put wood1347 1347 Lignum. into his bread, and let us wear him away out of the land of the living; and his name shall no more be remembered.”1348 1348
Anf-03 v.iv.iv.xix Pg 5
Isa. ix. 6. But what is there unusual in this, unless he speaks of the Son of God? “To us is given He whose government is upon His shoulder.”3359 3359
Anf-03 v.iv.iv.xix Pg 6
Isa. ix. 6. Now, what king is there who bears the ensign of his dominion upon his shoulder, and not rather upon his head as a diadem, or in his hand as a sceptre, or else as a mark in some royal apparel? But the one new King of the new ages, Jesus Christ, carried on His shoulder both the power and the excellence of His new glory, even His cross; so that, according to our former prophecy, He might thenceforth reign from the tree as Lord. This tree it is which Jeremiah likewise gives you intimation of, when he prophesies to the Jews, who should say, “Come, let us destroy the tree with the fruit, (the bread) thereof,”3360 3360
Npnf-201 iii.xvi.iv Pg 50
Treasury of Scriptural Knowledge, Chapter 2VERSE (15) - Ge 3:15 Isa 7:14; 9:6 Jer 31:22 Mt 1:21-25 Lu 2:7,10,11
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