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PARALLEL HISTORY BIBLE - Ezekiel 16:37
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
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LXX- Greek Septuagint - Ezekiel 16:37 δια 1223 2203 τουτο 5124 ιδου 2400 5628 εγω 1473 επι 1909 σε 4571 συναγω 4863 5719 παντας 3956 τους 3588 εραστας σου 4675 εν 1722 1520 οις 3739 επεμιγης εν 1722 1520 αυτοις 846 και 2532 παντας 3956 ους 3739 3775 ηγαπησας 25 5656 συν 4862 πασιν 3956 οις 3739 εμισεις και 2532 συναξω 4863 5692 αυτους 846 επι 1909 σε 4571 κυκλοθεν 2943 και 2532 αποκαλυψω τας 3588 κακιας 2549 σου 4675 προς 4314 αυτους 846 και 2532 οψονται 3700 5695 πασαν 3956 την 3588 αισχυνην σου 4675
Douay Rheims Bible Behold, I will gather together all thy lovers with whom thou hast taken pleasure, and all whom thou hast loved, with all whom thou hast hated: and I will gather them together against thee on every side, and will discover thy shame in their sight, and they shall see all thy nakedness.
King James Bible - Ezekiel 16:37 Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness.
World English Bible therefore see, I will gather all your lovers, with whom you have taken pleasure, and all those who you have loved, with all those who you have hated; I will even gather them against you on every side, and will uncover your nakedness to them, that they may see all your nakedness.
Early Church Father Links Npnf-111 vii.xxv Pg 45
World Wide Bible Resources
Ezekiel 16:37
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iv.ii.xxiii Pg 27.1
Anf-03 v.iv.ii.xxix Pg 12
Lev. xx. 10, 13, 15. Now, if any limitation is set to marrying—such as the spiritual rule,2683 2683 Ratio. which prescribes but one marriage under the Christian obedience,2684 2684 In fide. Tertullian uses (De Pud. 18) “ante fidem” as synonymous with ante baptismum; similarly “post fidem.” maintained by the authority of the Paraclete,2685 2685 [Bad as this is, does it argue the lapse of our author as at this time complete?] —it will be His prerogative to fix the limit Who had once been diffuse in His permission; His to gather, Who once scattered; His to cut down the tree, Who planted it; His to reap the harvest, Who sowed the seed; His to declare, “It remaineth that they who have wives be as though they had none,”2686 2686
Anf-02 vi.iv.ii.xxiii Pg 28.1
Anf-02 vi.iv.iv.xxi Pg 21.1
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 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
Anf-03 iv.iv.i Pg 11
Oehler refers to Ezek. xxiii.; but many other references might be given—in the Pentateuch and Psalms, for instance. use the designation of fornication in their upbraiding of idolatry. The essence of fraud, I take it, is, that any should seize what is another’s, or refuse to another his due; and, of course, fraud done toward man is a name of greatest crime. Well, but idolatry does fraud to God, by refusing to Him, and conferring on others, His honours; so that to fraud it also conjoins contumely. But if fraud, just as much as fornication and adultery, entails death, then, in these cases, equally with the former, idolatry stands unacquitted of the impeachment of murder. After such crimes, so pernicious, so devouring of salvation, all other crimes also, after some manner, and separately disposed in order, find their own essence represented in idolatry. In it also are the concupiscences of the world. For what solemnity of idolatry is without the circumstance of dress and ornament? In it are lasciviousnesses and drunkennesses; since it is, for the most part, for the sake of food, and stomach, and appetite, that these solemnities are frequented. In it is unrighteousness. For what more unrighteous than it, which knows not the Father of righteousness? In it also is vanity, since its whole system is vain. In it is mendacity, for its whole substance is false. Thus it comes to pass, that in idolatry all crimes are detected, and in all crimes idolatry. Even otherwise, since all faults savour of opposition to God, and there is nothing which savours of opposition to God which is not assigned to demons and unclean spirits, whose property idols are; doubtless, whoever commits a fault is chargeable with idolatry, for he does that which pertains to the proprietors of idols.
Anf-03 v.iv.v.xxviii Pg 33
Isa. xxxix.
Anf-03 v.iv.v.xxviii Pg 33
Isa. xxxix.
Anf-03 v.iv.v.xv Pg 35
Isa. xxxix. 6. So by Jeremiah likewise did He say: “Let not the rich man glory in his riches but let him that glorieth even glory in the Lord.”4015 4015
Anf-03 v.iv.v.xxviii Pg 33
Isa. xxxix.
Anf-03 v.iv.v.xxviii Pg 33
Isa. xxxix.
Anf-02 vi.iii.i.ix Pg 16.1
Anf-02 vi.iii.iii.ii Pg 20.1
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 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 (37) - Eze 23:9,10,22-30 Jer 4:30; 13:22,26; 22:20 La 1:8,19 Ho 2:3,10
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