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PARALLEL HISTORY BIBLE - Ezekiel 34:17
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LXX- Greek Septuagint - Ezekiel 34:17 και 2532 υμεις 5210 προβατα 4263 ταδε 3592 λεγει 3004 5719 κυριος 2962 κυριος 2962 ιδου 2400 5628 εγω 1473 διακρινω ανα 303 μεσον 3319 προβατου 4263 και 2532 προβατου 4263 κριων και 2532 τραγων 5131
Douay Rheims Bible And as for you, O my flocks, thus saith the Lord God: Behold I judge between cattle and cattle, of rams and of he goats.
King James Bible - Ezekiel 34:17 And as for you, O my flock, thus saith the Lord GOD; Behold, I judge between cattle and cattle, between the rams and the he goats.
World English Bible As for you, O my flock, thus says the Lord Yahweh: Behold, I judge between sheep and sheep, the rams and the male goats.
Early Church Father Links Npnf-104 v.ii.ii Pg 123, Npnf-203 iv.x.lxxviii Pg 5, Npnf-206 vi.vi.II Pg 231
World Wide Bible Resources
Ezekiel 34:17
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.ii.xxxv Pg 5
Ps. xxii. 16. And indeed David, the king and prophet, who uttered these things, suffered none of them; but Jesus Christ stretched forth His hands, being crucified by the Jews speaking against Him, and denying that He was the Christ. And as the prophet spoke, they tormented Him, and set Him on the judgment-seat, and said, Judge us. And the expression, “They pierced my hands and my feet,” was used in reference to the nails of the cross which were fixed in His hands and feet. And after He was crucified they cast lots upon His vesture, and they that crucified Him parted it among them. And that these things did happen, you can ascertain from the Acts of Pontius Pilate.1838 1838 ἄκτων. These Acts of Pontius Pilate, or regular accounts of his procedure sent by Pilate to the Emperor Tiberius, are supposed to have been destroyed at an early period, possibly in consequence of the unanswerable appeals which the Christians constantly made to them. There exists a forgery in imitation of these Acts. See Trollope. And we will cite the prophetic utterances of another prophet, Zephaniah,1839 1839 The reader will notice that these are not the words of Zephaniah, but of Zechariah (ix. 9), to whom also Justin himself refers them in the Dial. Tryph., c. 53. [Might be corrected in the text, therefore, as a clerical slip of the pen.] to the effect that He was foretold expressly as to sit upon the foal of an ass and to enter Jerusalem. The words are these: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee; lowly, and riding upon an ass, and upon a colt the foal of an ass.”1840 1840
Anf-01 viii.iv.xcvii Pg 5
That is, Ps. xxii. 16–18. Psalm thus refers to the suffering and to the cross in a parable of mystery: ‘They pierced my hands and my feet; they counted all my bones. They considered and gazed on me; they parted my garments among themselves, and cast lots upon my vesture.’ For when they crucified Him, driving in the nails, they pierced His hands and feet; and those who crucified Him parted His garments among themselves, each casting lots for what he chose to have, and receiving according to the decision of the lot. And this very Psalm you maintain does not refer to Christ; for you are in all respects blind, and do not understand that no one in your nation who has been called King or Christ has ever had his hands or feet pierced while alive, or has died in this mysterious fashion—to wit, by the cross—save this Jesus alone.
Anf-03 iv.ix.viii Pg 55
See Ps. xxii. 16 (xxi. 17 in LXX.) And the suffering of this “extermination” was perfected within the times of the lxx hebdomads, under Tiberius Cæsar, in the consulate of Rubellius Geminus and Fufius Geminus, in the month of March, at the times of the passover, on the eighth day before the calends of April,1245 1245 i.e., March 25. on the first day of unleavened bread, on which they slew the lamb at even, just as had been enjoined by Moses.1246 1246
Anf-03 iv.ix.x Pg 9
Ps. xxii. 16 (xxi. 17 in LXX.). and, “They put into my drink gall, and in my thirst they slaked me with vinegar;”1320 1320
Anf-03 iv.ix.x Pg 49
Ver. 16 (17 in LXX.). —which is the peculiar atrocity of the cross; and again when He implores the aid of the Father, “Save me,” He says, “out of the mouth of the lion”—of course, of death—“and from the horn of the unicorns my humility,”1353 1353
Anf-03 v.iv.iv.xix Pg 10
Ps. xxii. 16. which is the special cruelty of the cross. And again, when He implores His Father’s help, He says, “Save me from the lion’s mouth,” that is, the jaws of death, “and my humiliation from the horns of the unicorns;” in other words, from the extremities of the cross, as we have shown above. Now, David himself did not suffer this cross, nor did any other king of the Jews; so that you cannot suppose that this is the prophecy of any other’s passion than His who alone was so notably crucified by the nation. Now should the heretics, in their obstinacy,3364 3364 Hæretica duritia. reject and despise all these interpretations, I will grant to them that the Creator has given us no signs of the cross of His Christ; but they will not prove from this concession that He who was crucified was another (Christ), unless they could somehow show that this death was predicted as His by their own god, so that from the diversity of predictions there might be maintained to be a diversity of sufferers,3365 3365 Passionum, literally sufferings, which would hardly give the sense. and thereby also a diversity of persons. But since there is no prophecy of even Marcion’s Christ, much less of his cross, it is enough for my Christ that there is a prophecy merely of death. For, from the fact that the kind of death is not declared, it was possible for the death of the cross to have been still intended, which would then have to be assigned to another (Christ), if the prophecy had had reference to another. Besides,3366 3366 Nisi. if he should be unwilling to allow that the death of my Christ was predicted, his confusion must be the greater3367 3367 Quo magis erubescat. if he announces that his own Christ indeed died, whom he denies to have had a nativity, whilst denying that my Christ is mortal, though he allows Him to be capable of birth. However, I will show him the death, and burial, and resurrection of my Christ all3368 3368 Et—et—et. indicated in a single sentence of Isaiah, who says, “His sepulture was removed from the midst of them.” Now there could have been no sepulture without death, and no removal of sepulture except by resurrection. Then, finally, he added: “Therefore He shall have many for his inheritance, and He shall divide the spoil of the many, because He poured out His soul unto death.”3369 3369
Anf-03 v.iv.v.xlii Pg 22
Ps. xxii. 16. Indeed, the details of the whole event are therein read: “Dogs compassed me about; the assembly of the wicked enclosed me around. All that looked upon me laughed me to scorn; they did shoot out their lips and shake their heads, (saying,) He hoped in God, let Him deliver Him.”5141 5141
Anf-03 v.iv.v.xlii Pg 23
Ps. xxii. 16, 7, 8. Of what use now is (your tampering with) the testimony of His garments? If you take it as a booty for your false Christ, still all the Psalm (compensates) the vesture of Christ.5142 5142 We append the original of these obscure sentences: “Quo jam testimonium vestimentorum? Habe falsi tui prædam; totus psalmus vestimenta sunt Christi.” The general sense is apparent. If Marcion does suppress the details about Christ’s garments at the cross, to escape the inconvenient proof they afford that Christ is the object of prophecies, yet there are so many other points of agreement between this wonderful Psalm and St. Luke’s history of the crucifixion (not expunged, as it would seem, by the heretic), that they quite compensate for the loss of this passage about the garments (Oehler). But, behold, the very elements are shaken. For their Lord was suffering. If, however, it was their enemy to whom all this injury was done, the heaven would have gleamed with light, the sun would have been even more radiant, and the day would have prolonged its course5143 5143
Anf-03 iv.ix.xiii Pg 18
Ps. xxii. 16, 17 (xxi. 17, 18, in LXX.); and lxix. 21 (lxviii. 22 in LXX.). These things David did not suffer, so as to seem justly to have spoken of himself; but the Christ who was crucified. Moreover, the “hands and feet,” are not “exterminated,”1397 1397 i.e., displaced, dislocated. except His who is suspended on a “tree.” Whence, again, David said that “the Lord would reign from the tree:”1398 1398 See c. x. above. for elsewhere, too, the prophet predicts the fruit of this “tree,” saying “The earth hath given her blessings,”1399 1399
Anf-02 ii.iv.ix Pg 71.1
Npnf-201 iii.xii.xi Pg 17
Treasury of Scriptural Knowledge, Chapter 34VERSE (17) - :20-22; 20:37,38 Zec 10:3 Mt 25:32,33
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