| |  |
PARALLEL HISTORY BIBLE - Ezekiel 16:13
CHAPTERS: Ezekiel 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 
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, 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
TEXT: BIB | AUDIO: MISLR - DAVIS | VIDEO: BIB - COMM
ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE
HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB
|
LXX- Greek Septuagint - Ezekiel 16:13 και 2532 εκοσμηθης χρυσιω 5553 και 2532 αργυριω 694 και 2532 τα 3588 περιβολαια σου 4675 βυσσινα και 2532 τριχαπτα και 2532 ποικιλα σεμιδαλιν 4585 και 2532 ελαιον 1637 και 2532 μελι 3192 εφαγες και 2532 εγενου 1096 5633 καλη 2570 σφοδρα 4970
Douay Rheims Bible And thou wast adorned with gold, and silver, and wast clothed with fine linen, and embroidered work, and many colours: thou didst eat fine hour, and honey, and oil, and wast made exceeding beautiful: and wast advanced to be a queen.
King James Bible - Ezekiel 16:13 Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.
World English Bible Thus you were decked with gold and silver; and your clothing was of fine linen, and silk, and embroidered work; you ate fine flour, and honey, and oil; and you were exceeding beautiful, and you prospered to royal estate.
World Wide Bible Resources
Ezekiel 16:13
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.iv.lxxvii Pg 2
Ezek. xvi. 3.
Anf-03 iv.ix.ix Pg 24
Ezek. xvi. 3; 45. of whose race they were not begotten, but (were called their sons) by reason of their consimilarity in impiety, whom of old (God) had called His own sons through Isaiah the prophet: “I have generated and exalted sons.”1270 1270
Anf-03 v.iv.iv.xiii Pg 29
Ezek. xvi. 3. by reason of their kindred iniquity;3282 3282 To the sins of these nations. although He had actually called them His sons: “I have nourished and brought up children.”3283 3283
Anf-01 viii.iv.xv Pg 3
Isa. lviii. 1–12. ‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”
Anf-03 iv.ix.ix Pg 69
See Isa. lviii. 1, 2, especially in LXX. that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”1311 1311
Anf-01 ix.vi.x Pg 20
Ex. xx. 12, LXX. For the true God did confess the commandment of the law as the word of God, and called no one else God besides His own Father.
Anf-02 vi.iv.iii Pg 215.1
Anf-03 v.iv.v.xxv Pg 50
Ex. xx. 12 and Deut. vi. 2. and the Lord to have therefore answered him according to the law, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength,”4513 4513
Anf-03 v.iv.vi.xviii Pg 42
Ex. xx. 12. Again, (the apostle writes:) “Parents, bring up your children in the fear and admonition of the Lord.”6043 6043
Anf-03 iv.ix.ii Pg 8
Deut. vi. 4, 5; Lev. xix. 18; comp. Matt. xxii. 34–40; Mark xii. 28–34; Luke x. 25–28; and for the rest, Ex. xx. 12–17; Deut. v. 16–21; Rom. xiii. 9. Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another’s, shalt thou not covet. For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour—that is, themselves1144 1144 Semetipsos. ? Each other. —they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves,1145 1145 Semetipsos. ? Each other. by falling1146 1146 Excidendo; or, perhaps, “by self-excision,” or “mutual excision.” from immortality, by contravening God’s precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be “like God;” and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another’s, they would not have tasted of the unlawful fruit.
Anf-03 iv.ix.ii Pg 8
Deut. vi. 4, 5; Lev. xix. 18; comp. Matt. xxii. 34–40; Mark xii. 28–34; Luke x. 25–28; and for the rest, Ex. xx. 12–17; Deut. v. 16–21; Rom. xiii. 9. Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another’s, shalt thou not covet. For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour—that is, themselves1144 1144 Semetipsos. ? Each other. —they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves,1145 1145 Semetipsos. ? Each other. by falling1146 1146 Excidendo; or, perhaps, “by self-excision,” or “mutual excision.” from immortality, by contravening God’s precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be “like God;” and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another’s, they would not have tasted of the unlawful fruit.
ecf03Oz2z11, 21:6
Anf-02 vi.ii.ix Pg 9.1
1556
Anf-02 vi.ii.ix Pg 10.1
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Anf-01 vi.ii.ii Pg 4
Isa. i. 11–14, from the Sept., as is the case throughout. We have given the quotation as it stands in Cod. Sin. He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation.1459 1459 Thus in the Latin. The Greek reads, “might not have a man-made oblation.” The Latin text seems preferable, implying that, instead of the outward sacrifices of the law, there is now required a dedication of man himself. Hilgenfeld follows the Greek. And again He says to them, “Did I command your fathers, when they went out from the land of Egypt, to offer unto Me burnt-offerings and sacrifices? But this rather I commanded them, Let no one of you cherish any evil in his heart against his neighbour, and love not an oath of falsehood.”1460 1460
Anf-01 viii.ii.xxxvii Pg 4
Isa. i. 14, Isa. lviii. 6. What kind of things are taught through the prophets from [the person of] God, you can now perceive.
Anf-01 ix.viii.xxxviii Pg 4
Isa. i. 14.
Anf-02 vi.iii.iii.xii Pg 27.1
Anf-03 iv.ix.v Pg 14
Comp. Isa. i. 11–14, especially in the LXX. for “from the rising sun unto the setting, my Name hath been made famous among all the nations, saith the Lord.”1209 1209
Anf-03 v.iv.ii.xx Pg 13
Slightly altered from Isa. i. 13, 14. Now, if even the Creator had so long before discarded all these things, and the apostle was now proclaiming them to be worthy of renunciation, the very agreement of the apostle’s meaning with the decrees of the Creator proves that none other God was preached by the apostle than He whose purposes he now wished to have recognised, branding as false both apostles and brethren, for the express reason that they were pushing back the gospel of Christ the Creator from the new condition which the Creator had foretold, to the old one which He had discarded.
Anf-03 v.iv.iii.xxii Pg 18
See Isa. i. 11–14. By calling them yours, as having been performed2979 2979 Fecerat seems the better reading: q.d. “which he had performed,” etc. Oehler reads fecerant. after the giver’s own will, and not according to the religion of God (since he displayed them as his own, and not as God’s), the Almighty in this passage, demonstrated how suitable to the conditions of the case, and how reasonable, was His rejection of those very offerings which He had commanded to be made to Him.
Anf-03 v.iv.v.xii Pg 40
Isa. i. 13, 14. reckoning them as men’s Sabbaths, not His own, because they were celebrated without the fear of God by a people full of iniquities, and loving God “with the lip, not the heart,”3891 3891
Anf-03 iv.iv.xiv Pg 11
Isa. i. 14, etc. By us, to whom Sabbaths are strange,272 272 [This is noteworthy. In the earlier days sabbaths (Saturdays) were not unobserved, but, it was a concession pro tempore, to Hebrew Christians.] and the new moons and festivals formerly beloved by God, the Saturnalia and New-year’s and Midwinter’s festivals and Matronalia are frequented—presents come and go—New-year’s gifts—games join their noise—banquets join their din! Oh better fidelity of the nations to their own sect, which claims no solemnity of the Christians for itself! Not the Lord’s day, not Pentecost, even it they had known them, would they have shared with us; for they would fear lest they should seem to be Christians. We are not apprehensive lest we seem to be heathens! If any indulgence is to be granted to the flesh, you have it. I will not say your own days,273 273 i.e., perhaps your own birthdays. [See cap. xvi. infra.] Oehler seems to think it means, “all other Christian festivals beside Sunday.” but more too; for to the heathens each festive day occurs but once annually: you have a festive day every eighth day.274 274 [“An Easter Day in every week.”—Keble.] Call out the individual solemnities of the nations, and set them out into a row, they will not be able to make up a Pentecost.275 275
Anf-03 v.iv.v.xii Pg 13
Isa. i. 14. Now, in whatever sense these words were spoken, we know that an abrupt defence must, in a subject of this sort, be used in answer to an abrupt challenge. I shall now transfer the discussion to the very matter in which the teaching of Christ seemed to annul the Sabbath. The disciples had been hungry; on that the Sabbath day they had plucked some ears and rubbed them in their hands; by thus preparing their food, they had violated the holy day. Christ excuses them, and became their accomplice in breaking the Sabbath. The Pharisees bring the charge against Him. Marcion sophistically interprets the stages of the controversy (if I may call in the aid of the truth of my Lord to ridicule his arts), both in the scriptural record and in Christ’s purpose.3864 3864 This obscure passage runs thus in the original: “Marcion captat status controversiæ (ut aliquid ludam cum mei Domini veritate), scripti et voluntatis.” Status is a technical word in rhetoric. “Est quæstio quæ ex prima causarum conflictione nascitur.” See Cicero, Topic. c. 25, Part. c. 29; and Quinctilian, Instit. Rhetor. iii. 6. (Oehler). For from the Creator’s Scripture, and from the purpose of Christ, there is derived a colourable precedent3865 3865 Sumitur color. —as from the example of David, when he went into the temple on the Sabbath, and provided food by boldly breaking up the shew-bread.3866 3866
Anf-03 v.iv.vi.iv Pg 29
Isa. i. 13, 14. also by Amos, “I hate, I despise your feast-days, and I will not smell in your solemn assemblies;”5348 5348
Anf-01 ix.iv.xx Pg 19
Isa. vii. 13. Wherefore also the Lord Himself gave us a sign, in the depth below, and in the height above, which man did not ask for, because he never expected that a virgin could conceive, or that it was possible that one remaining a virgin could bring forth a son, and that what was thus born should be “God with us,” and descend to those things which are of the earth beneath, seeking the sheep which had perished, which was indeed His own peculiar handiwork, and ascend to the height above, offering and commending to His Father that human nature (hominem) which had been found, making in His own person the first-fruits of the resurrection of man; that, as the Head rose from the dead, so also the remaining part of the body—[namely, the body] of everyman who is found in life—when the time is fulfilled of that condemnation which existed by reason of disobedience, may arise, blended together and strengthened through means of joints and bands3681 3681
Anf-01 ix.iv.xxii Pg 18
Isa. vii. 13. He performed the part of one indicating that He whom God promised David that He would raise up from the fruit of his belly (ventris) an eternal King, is the same who was born of the Virgin, herself of the lineage of David. For on this account also, He promised that the King should be “of the fruit of his belly,” which was the appropriate [term to use with respect] to a virgin conceiving, and not “of the fruit of his loins,” nor “of the fruit of his reins,” which expression is appropriate to a generating man, and a woman conceiving by a man. In this promise, therefore, the Scripture excluded all virile influence; yet it certainly is not mentioned that He who was born was not from the will of man. But it has fixed and established “the fruit of the belly,” that it might declare the generation of Him who should be [born] from the Virgin, as Elisabeth testified when filled with the Holy Ghost, saying to Mary, “Blessed art thou among women, and blessed is the fruit of thy belly;”3721 3721
Anf-03 iv.ix.ix Pg 4
See Isa. vii. 13, 14. (which is, interpreted, “God with us”1252 1252
Anf-01 ix.vi.xviii Pg 17
Isa. xliii. 23, 24. He says, therefore, “Upon this man will I look, even upon him that is humble, and meek, and who trembles at My words.”4021 4021
Anf-02 ii.ii.i Pg 23.1
Anf-02 vi.iii.i.ix Pg 72.1
Anf-02 vi.iii.i.ix Pg 72.1
Anf-02 vi.iv.iii Pg 62.1
Anf-03 v.iv.v.xxvii Pg 37
Isa. xxviii. 14. and again, “They that demand you shall rule over you.”4610 4610
Anf-03 vi.vii.ii Pg 6
See Ps. lxxiv. 23 in A.V. It is Ps. lxxiii. in the LXX. so that by His own patience He disparages Himself; for the cause why many believe not in the Lord is that they are so long without knowing9024 9024 Because they see no visible proof of it. that He is wroth with the world.9025 9025 Sæculo.
Anf-03 v.iv.v.xxxi Pg 23
Jer. ii. 31. That is to say: “Then have I none whom I may call to me; have I no place whence I may bring them?” “Since my people have said, We will come no more unto thee.”4747 4747
Anf-03 v.iv.v.xxxi Pg 24
Jer. ii. 31. Therefore He sent out to call others, but from the same city.4748 4748
Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv. nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Anf-03 iv.ix.iii Pg 5
There is, if the text be genuine, some confusion here. Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii. “But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165 1165
Anf-01 ix.ii.iv Pg 20
Ex. xiii. 2; Luke ii. 23. For He, being everything, opened the womb2697 2697 Not as being born of it, but as fecundating it, and so producing a manifold offspring. See below. of the enthymesis of the suffering Æon, when it had been expelled from the Pleroma. This they also style the second Ogdoad, of which we shall speak presently. And they state that it was clearly on this account that Paul said, “And He Himself is all things;”2698 2698
Anf-03 v.vii.xxiii Pg 14
Ex. xiii. 2; Luke ii. 23. For who is really holy but the Son of God? Who properly opened the womb but He who opened a closed one?7262 7262 Clausam: i.e. a virgin’s. But it is marriage which opens the womb in all cases. The virgin’s womb, therefore, was especially7263 7263 Magis. opened, because it was especially closed. Indeed7264 7264 Utique. she ought rather to be called not a virgin than a virgin, becoming a mother at a leap, as it were, before she was a wife. And what must be said more on this point? Since it was in this sense that the apostle declared that the Son of God was born not of a virgin, but “of a woman,” he in that statement recognised the condition of the “opened womb” which ensues in marriage.7265 7265 Nuptialem passionem. We read in Ezekiel of “a heifer7266 7266 Epiphanius (Hær. xxx. 30) quotes from the apocryphal Ezekiel this passage: Τέξεται ἡ δάμαλις, καὶ ἐροῦσιν—οὐ τέτοκεν. So Clem. Alex. Stromata, vii. Oehler. which brought forth, and still did not bring forth.” Now, see whether it was not in view of your own future contentions about the womb of Mary, that even then the Holy Ghost set His mark upon you in this passage; otherwise7267 7267 Ceterum. He would not, contrary to His usual simplicity of style (in this prophet), have uttered a sentence of such doubtful import, especially when Isaiah says, “She shall conceive and bear a son.”7268 7268
Anf-02 vi.iii.i.vi Pg 76.1
Anf-02 vi.iii.i.vi Pg 76.1
Anf-02 vi.iv.vi.xi Pg 39.1
Anf-01 viii.ii.lxiii Pg 2
Isa. i. 3. And Jesus the Christ, because the Jews knew not what the Father was, and what the Son, in like manner accused them; and Himself said, “No one knoweth the Father, but the Son; nor the Son, but the Father, and they to whom the Son revealeth Him.”1899 1899
Anf-01 ix.ii.xx Pg 2
Isa. i. 3. they pervert his words to mean ignorance of the invisible Bythus. And that which is spoken by Hosea, “There is no truth in them, nor the knowledge of God,”2907 2907
Anf-01 viii.ii.xxxvii Pg 2
Isa. i. 3. This quotation varies only in one word from that of the LXX. And again elsewhere, when the same prophet speaks in like manner from the person of the Father, “What is the house that ye will build for Me? saith the Lord. The heaven is My throne, and the earth is My footstool.”1842 1842
Anf-01 viii.ii.lxiii Pg 6
Isa. i. 3. And again, Jesus, as we have already shown, while He was with them, said, “No one knoweth the Father, but the Son; nor the Son but the Father, and those to whom the Son will reveal Him.”1903 1903
Anf-02 vi.iii.i.ix Pg 15.1
Anf-02 vi.ii.x Pg 6.1
1580
Anf-02 vi.iii.ii.viii Pg 36.1
Anf-02 vi.iv.v.viii Pg 32.1
Anf-03 v.iv.iv.vi Pg 14
Isa. i. 2, 3. 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 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 3170
Anf-03 v.iv.v.xxv Pg 38
Isa. i. 3. nor to the Gentiles: “For, behold,” says He, “of the nations I have no man.”4501 4501
Anf-03 vi.vii.iv Pg 11
Obsequii. For the sentiment, compare Isa. i. 3. Finally, (the creatures) which obey, acknowledge their masters. Do we hesitate to listen diligently to Him to whom alone we are subjected—that is, the Lord? But how unjust is it, how ungrateful likewise, not to repay from yourself the same which, through the indulgence of your neighbour, you obtain from others, to him through whom you obtain it! Nor needs there more words on the exhibition of obedience9040 9040 Obsequii. due from us to the Lord God; for the acknowledgment9041 9041 See above, “the creatures…acknowledge their masters.” of God understands what is incumbent on it. Lest, however, we seem to have inserted remarks on obedience9042 9042 Obsequio. as something irrelevant, (let us remember) that obedience9043 9043 Obsequio. itself is drawn from patience. Never does an impatient man render it, or a patient fail to find pleasure9044 9044 “Oblectatur” Oehler reads with the mss. The editors, as he says, have emended “Obluctatur,” which Mr. Dodgson reads. in it. Who, then, could treat largely (enough) of the good of that patience which the Lord God, the Demonstrator and Acceptor of all good things, carried about in His own self?9045 9045 See the previous chapter. To whom, again, would it be doubtful that every good thing ought, because it pertains9046 9046 See the previous chapter. to God, to be earnestly pursued with the whole mind by such as pertain to God? By means of which (considerations) both commendation and exhortation9047 9047 See chap. i. on the subject of patience are briefly, and as it were in the compendium of a prescriptive rule, established.9048 9048 [All our author’s instances of this principle of the Præscriptio are noteworthy, as interpreting its use in the Advs. Hæreses.]
Anf-03 v.iv.vi.xiv Pg 27
Isa. i. 3. and as to their preferring the establishment of their own righteousness, (the Creator again describes them as) “teaching for doctrines the commandments of men;”5862 5862
Anf-03 v.iv.iv.xxiii Pg 9
Isa. i. 3, 4. So likewise that conditional threat of the sword, “If ye refuse and hear me not, the sword shall devour you,”3423 3423
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
Treasury of Scriptural Knowledge, Chapter 16VERSE (13) - :19 De 8:8; 32:13,14 Ps 45:13,14; 81:16; 147:14 Ho 2:5
|
|
PARALLEL VERSE BIBLE
|
