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PARALLEL HISTORY BIBLE - Hosea 11:6
CHAPTERS: Hosea 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
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LXX- Greek Septuagint - Hosea 11:6 και 2532 ησθενησεν 770 5656 ρομφαια 4501 εν 1722 1520 ταις 3588 πολεσιν 4172 αυτου 847 και 2532 κατεπαυσεν 2664 5656 εν 1722 1520 ταις 3588 χερσιν 5495 αυτου 847 και 2532 φαγονται 5315 5688 εκ 1537 των 3588 διαβουλιων αυτων 846
Douay Rheims Bible The sword hath begun in his cities, and it shall consume his chosen men, and sha.ll devour their heads.
King James Bible - Hosea 11:6 And the sword shall abide on his cities, and shall consume his branches, and devour them, because of their own counsels.
World English Bible The sword will fall on their cities, and will destroy the bars of their gates, and will put an end to their plans.
World Wide Bible Resources
Hosea 11:6
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iv.iv.xx Pg 14.1
Anf-02 vi.iv.i.i Pg 23.1
Anf-02 vi.iv.ii.ii Pg 13.1
Anf-03 v.iv.v.xx Pg 38
Isa. vii. 9. When Christ approved of the faith of this woman, which simply rested in the Creator, He declared by His answer to her,4252 4252
Anf-03 v.iv.v.xxv Pg 12
Isa. vii. 9. ); and He had offenders in those wise and prudent ones who would not seek after God, although He was to be discovered in His so many and mighty works,4475 4475
Anf-03 v.iv.vi.xi Pg 35
Isa. vii. 9, Sept. and again, “I will take away the wisdom of their wise men, and bring to nought5712 5712 Sept. κρὐψω, “will hide.” the understanding of their prudent ones.” But these words, of course, He did not pronounce against them for concealing the gospel of the unknown God. At any rate, if there is a God of this world,5713 5713 Said concessively, in reference to M.’s position above mentioned. He blinds the heart of the unbelievers of this world, because they have not of their own accord recognised His Christ, who ought to be understood from His Scriptures.5714 5714 Marcion’s “God of this world” being the God of the Old Testament. Content with my advantage, I can willingly refrain from noticing to any greater length5715 5715 Hactenus: pro non amplius (Oehler) tractasse. this point of ambiguous punctuation, so as not to give my adversary any advantage,5716 5716 “A fuller criticism on this slight matter might give his opponent the advantage, as apparently betraying a penury of weightier and more certain arguments” (Oehler). indeed, I might have wholly omitted the discussion. A simpler answer I shall find ready to hand in interpreting “the god of this world” of the devil, who once said, as the prophet describes him: “I will be like the Most High; I will exalt my throne in the clouds.”5717 5717
Anf-01 viii.iv.xliii Pg 10
Isa. vii. 10–17 with Isa. viii. 4 inserted. The last clause may also be translated, “in which He took away from Judah Ephraim, even the king of Assyria.” Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ. But since you and your teachers venture to affirm that in the prophecy of Isaiah it is not said, ‘Behold, the virgin shall conceive,’ but, ‘Behold, the young woman shall conceive, and bear a son;’ and [since] you explain the prophecy as if [it referred] to Hezekiah, who was your king, I shall endeavour to discuss shortly this point in opposition to you, and to show that reference is made to Him who is acknowledged by us as Christ.
Anf-01 viii.iv.lxvi Pg 4
Isa. vii. 10–17, with Isa. viii. 4 inserted between vers. 16 and 17. And I continued: “Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ.”
Anf-01 ix.iv.xvii Pg 25
Isa. viii. 4. declaring, in a mysterious manner indeed, but emphatically, that the Lord did fight with a hidden hand against Amalek.3590 3590
Anf-03 iv.ix.ix Pg 7
See Isa. viii. 4. (All these passages should be read in the LXX.)
Anf-03 v.iv.iv.xii Pg 4
Isa. viii. 4. Compare adv. Judæos, 9. But yet He who is come was neither born under such a name, nor ever engaged in any warlike enterprise. I must, however, remind you that you ought to look into the contexts3253 3253 Cohærentia. of the two passages. For there is immediately added the interpretation of Emmanuel, “God with us;” so that you have to consider not merely the name as it is uttered, but also its meaning. The utterance is Hebrew, Emmanuel, of the prophet’s own nation; but the meaning of the word, God with us, is by the interpretation made common property. Inquire, then, whether this name, God-with-us, which is Emmanuel, be not often used for the name of Christ,3254 3254 Agitetur in Christo. from the fact that Christ has enlightened the world. And I suppose you will not deny it, inasmuch as you do yourself admit that He is called God-with-us, that is, Emmanuel. Else if you are so foolish, that, because with you He gets the designation God-with-us, not Emmanuel, you therefore are unwilling to grant that He is come whose property it is to be called Emmanuel, as if this were not the same name as God-with-us, you will find among the Hebrew Christians, and amongst Marcionites too, that they name Him Emmanuel when they mean Him to be called God-with-us; just indeed as every nation, by whatever word they would express God-with-us, has called Him Emmanuel, completing the sound in its sense. Now since Emmanuel is God-with-us, and God-with-us is Christ, who is in us (for “as many of you as are baptized into Christ, have put on Christ”3255 3255
Anf-03 v.iv.iv.xiii Pg 4
Isa. viii. 4. You should first examine the point of age, whether it can be taken to represent Christ as even yet a man,3258 3258 Jam hominem, jam virum in Adv. Judæos, “at man’s estate.” much less a warrior. Although, to be sure, He might be about to call to arms by His cry as an infant; might be about to sound the alarm of war not with a trumpet, but with a little rattle; might be about to seek His foe, not on horseback, or in chariot, or from parapet, but from nurse’s neck or nursemaid’s back, and so be destined to subjugate Damascus and Samaria from His mother’s breasts! It is a different matter, of course, when the babes of your barbarian Pontus spring forth to the fight. They are, I ween, taught to lance before they lacerate;3259 3259 Lanceare ante quam lancinare. This play on words points to the very early training of the barbarian boys to war. Lancinare perhaps means, “to nibble the nipple with the gum.” swathed at first in sunshine and ointment,3260 3260 He alludes to the suppling of their young joints with oil, and then drying them in the sun. afterwards armed with the satchel,3261 3261 Pannis. and rationed on bread and butter!3262 3262 Butyro. Now, since nature, certainly, nowhere grants to man to learn warfare before life, to pillage the wealth of a Damascus before he knows his father and mother’s name, it follows that the passage in question must be deemed to be a figurative one. Well, but nature, says he, does not permit “a virgin to conceive,” and still the prophet is believed. And indeed very properly; for he has paved the way for the incredible thing being believed, by giving a reason for its occurrence, in that it was to be for a sign. “Therefore,” says he, “the Lord himself shall give you a sign; behold, a virgin shall conceive, and bear a son.”3263 3263
Anf-03 v.iv.vi.xviii Pg 12
Isa. viii. 4. you make Him out to be6013 6013 Extundis. really and truly a warrior confest to the eye.6014 6014 See above, book iii. chap. xiii. and xiv. p. 332. Learn then now, that His is a spiritual armour and warfare, since you have already discovered that the captivity is spiritual, in order that you may further learn that this also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: “Putting away lying,” (says he,) “speak every man truth with his neighbour;”6015 6015
Anf-03 v.viii.xx Pg 4
Isa. viii. 4. still it was literally that He was to “enter into judgment with the elders and princes of the people.”7397 7397
Anf-03 iv.ix.xiii Pg 29
See Jer. ii. 10–12. and “the sun grew dark at mid-day:”1408 1408
Anf-03 iv.ix.xiii Pg 32
ὑδατος ζωῆς in the LXX. here (ed. Tischendorf, who quotes the Cod. Alex. as reading, however, ὑδατος ζῶντος). Comp. Rev. xxii. 1, 17, and xxi. 6; John vii. 37–39. (The reference, it will be seen, is still to Jer. ii. 10–13; but the writer has mixed up words of Amos therewith.) and they have digged for themselves worn-out tanks, which will not be able to contain water.” Undoubtedly, by not receiving Christ, the “fount of water of life,” they have begun to have “worn-out tanks,” that is, synagogues for the use of the “dispersions of the Gentiles,”1411 1411
Anf-03 v.iv.v.xix Pg 3
Isa. xxxii. 9, 10. Quoted as usual, from the LXX.: Γυναῖκες πλούσιαι ἀνάστητε, καὶ ἀκούσατε τῆς φωνῆς μου· θυγατέρες ἐν ἐλπίδι εἰσακούσατε λόγους μου. ῾Ημέρας ἐνιαυτοῦ μνείαν ποιήσασθε ἐν ὀδύνῃ μετ᾽ ἐλπίδος. —that He might prove4185 4185 Ostenderet. them first as disciples, and then as assistants and helpers: “Daughters, hear my words in hope; this day of the year cherish the memory of, in labour with hope.” For it was “in labour” that they followed Him, and “with hope” did they minister to Him. On the subject of parables, let it suffice that it has been once for all shown that this kind of language4186 4186 Eloquii. was with equal distinctness promised by the Creator. But there is that direct mode of His speaking4187 4187 Pronunciatio. to the people—“Ye shall hear with the ear, but ye shall not understand”4188 4188
Anf-03 v.iv.v.xxxiv Pg 55
See Isa. lii. 7, xxxiii. 14 (Sept.), and Amos ix. 6. Down in hell, however, it was said concerning them: “They have Moses and the prophets; let them hear them!”—even those who did not believe them or at least did not sincerely4856 4856 Omnino. believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raiseth up the poor from dunghills.4857 4857
Anf-03 v.iv.v.xxxiv Pg 49
Isa. xxxiii. 14–16, according to the Septuagint, which has but slight resemblance to the Hebrew. Now, although this everlasting abode is promised, and the ascending stories (or steps) to heaven are built by the Creator, who further promises that the seed of Abraham shall be even as the stars of heaven, by virtue certainly of the heavenly promise, why may it not be possible,4850 4850 Cur non capiat. without any injury to that promise, that by Abraham’s bosom is meant some temporary receptacle of faithful souls, wherein is even now delineated an image of the future, and where is given some foresight of the glory4851 4851 Candida quædam prospiciatur: where candida is a noun substantive (see above, chap. vii. p. 353). of both judgments? If so, you have here, O heretics, during your present lifetime, a warning that Moses and the prophets declare one only God, the Creator, and His only Christ, and how that both awards of everlasting punishment and eternal salvation rest with Him, the one only God, who kills and who makes alive. Well, but the admonition, says Marcion, of our God from heaven has commanded us not to hear Moses and the prophets, but Christ; Hear Him is the command.4852 4852
Anf-03 v.iv.v.xix Pg 3
Isa. xxxii. 9, 10. Quoted as usual, from the LXX.: Γυναῖκες πλούσιαι ἀνάστητε, καὶ ἀκούσατε τῆς φωνῆς μου· θυγατέρες ἐν ἐλπίδι εἰσακούσατε λόγους μου. ῾Ημέρας ἐνιαυτοῦ μνείαν ποιήσασθε ἐν ὀδύνῃ μετ᾽ ἐλπίδος. —that He might prove4185 4185 Ostenderet. them first as disciples, and then as assistants and helpers: “Daughters, hear my words in hope; this day of the year cherish the memory of, in labour with hope.” For it was “in labour” that they followed Him, and “with hope” did they minister to Him. On the subject of parables, let it suffice that it has been once for all shown that this kind of language4186 4186 Eloquii. was with equal distinctness promised by the Creator. But there is that direct mode of His speaking4187 4187 Pronunciatio. to the people—“Ye shall hear with the ear, but ye shall not understand”4188 4188
Anf-03 v.iv.v.xxxiv Pg 55
See Isa. lii. 7, xxxiii. 14 (Sept.), and Amos ix. 6. Down in hell, however, it was said concerning them: “They have Moses and the prophets; let them hear them!”—even those who did not believe them or at least did not sincerely4856 4856 Omnino. believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raiseth up the poor from dunghills.4857 4857
Anf-03 v.iv.v.xxxiv Pg 49
Isa. xxxiii. 14–16, according to the Septuagint, which has but slight resemblance to the Hebrew. Now, although this everlasting abode is promised, and the ascending stories (or steps) to heaven are built by the Creator, who further promises that the seed of Abraham shall be even as the stars of heaven, by virtue certainly of the heavenly promise, why may it not be possible,4850 4850 Cur non capiat. without any injury to that promise, that by Abraham’s bosom is meant some temporary receptacle of faithful souls, wherein is even now delineated an image of the future, and where is given some foresight of the glory4851 4851 Candida quædam prospiciatur: where candida is a noun substantive (see above, chap. vii. p. 353). of both judgments? If so, you have here, O heretics, during your present lifetime, a warning that Moses and the prophets declare one only God, the Creator, and His only Christ, and how that both awards of everlasting punishment and eternal salvation rest with Him, the one only God, who kills and who makes alive. Well, but the admonition, says Marcion, of our God from heaven has commanded us not to hear Moses and the prophets, but Christ; Hear Him is the command.4852 4852
Anf-01 ix.vi.xxxiv Pg 52
Isa. vi. 1; Ps. cx. 1. others beheld Him coming on the clouds as the Son of man;4293 4293
Anf-02 ii.ii.iii Pg 4.1
αὐτοῦ to God, in opposition to the translation given by Abp. Wake and others. neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,16 16
Anf-02 vi.iii.i.viii Pg 22.1
Anf-03 v.iv.vi.xiv Pg 50
Rom. xii. 19; quoted from Deut. xxxii. 25. “Live peaceably with all men.”5885 5885
Anf-03 v.iv.v.xxxiii Pg 26
Isa. ii. 12 (Sept). I can now make out why Marcion’s god was for so long an age concealed. He was, I suppose, waiting until he had learnt all these things from the Creator. He continued his pupillage up to the time of John, and then proceeded forthwith to announce the kingdom of God, saying: “The law and the prophets were until John; since that time the kingdom of God is proclaimed.”4796 4796
Anf-01 ix.vi.xxxiv Pg 95
Isa. ii. 17. —it is thus indicated that, after His passion and ascension, God shall cast down under His feet all who were opposed to Him, and He shall be exalted above all, and there shall be no one who can be justified or compared to Him.
Anf-02 ii.iv.ix Pg 71.1
Npnf-201 iii.xii.xi Pg 17
Anf-03 v.iv.v.xxxix Pg 13
Zech. ix. 15, 16 (Septuagint). etc. And that you may not suppose that these predictions refer to such sufferings as await them from so many wars with strangers,5026 5026 Allophylis. consider the nature (of the sufferings). In a prophecy of wars which were to be waged with legitimate arms, no one would think of enumerating stones as weapons, which are better known in popular crowds and unarmed tumults. Nobody measures the copious streams of blood which flow in war by bowlfuls, nor limits it to what is shed upon a single altar. No one gives the name of sheep to those who fall in battle with arms in hand, and while repelling force with force, but only to those who are slain, yielding themselves up in their own place of duty and with patience, rather than fighting in self-defence. In short, as he says, “they roll as sacred stones,” and not like soldiers fight. Stones are they, even foundation stones, upon which we are ourselves edified—“built,” as St. Paul says, “upon the foundation of the apostles,”5027 5027
Anf-01 v.xvi.i Pg 8
Eccl. ii. 25 (after LXX.); Zech. ix. 17. Give attention to reading,1273 1273
Anf-01 v.xvi.i Pg 7
Ps. civ. 15. But all are to be used with moderation, as being the gifts of God. “For who shall eat or who shall drink without Him? For if anything be beautiful, it is His; and if anything be good, it is His.”1272 1272
Npnf-201 iii.xvi.iv Pg 138
Npnf-201 iii.xvi.iv Pg 139
Npnf-201 iii.xvi.iv Pg 139
Anf-03 v.iv.v.xxxix Pg 13
Zech. ix. 15, 16 (Septuagint). etc. And that you may not suppose that these predictions refer to such sufferings as await them from so many wars with strangers,5026 5026 Allophylis. consider the nature (of the sufferings). In a prophecy of wars which were to be waged with legitimate arms, no one would think of enumerating stones as weapons, which are better known in popular crowds and unarmed tumults. Nobody measures the copious streams of blood which flow in war by bowlfuls, nor limits it to what is shed upon a single altar. No one gives the name of sheep to those who fall in battle with arms in hand, and while repelling force with force, but only to those who are slain, yielding themselves up in their own place of duty and with patience, rather than fighting in self-defence. In short, as he says, “they roll as sacred stones,” and not like soldiers fight. Stones are they, even foundation stones, upon which we are ourselves edified—“built,” as St. Paul says, “upon the foundation of the apostles,”5027 5027
Anf-03 v.iv.v.xxxix Pg 13
Zech. ix. 15, 16 (Septuagint). etc. And that you may not suppose that these predictions refer to such sufferings as await them from so many wars with strangers,5026 5026 Allophylis. consider the nature (of the sufferings). In a prophecy of wars which were to be waged with legitimate arms, no one would think of enumerating stones as weapons, which are better known in popular crowds and unarmed tumults. Nobody measures the copious streams of blood which flow in war by bowlfuls, nor limits it to what is shed upon a single altar. No one gives the name of sheep to those who fall in battle with arms in hand, and while repelling force with force, but only to those who are slain, yielding themselves up in their own place of duty and with patience, rather than fighting in self-defence. In short, as he says, “they roll as sacred stones,” and not like soldiers fight. Stones are they, even foundation stones, upon which we are ourselves edified—“built,” as St. Paul says, “upon the foundation of the apostles,”5027 5027
Anf-01 ix.iv.xxi Pg 26
Joel iii. 16; Amos i. 2. And that it is from that region which is towards the south of the inheritance of Judah that the Son of God shall come, who is God, and who was from Bethlehem, where the Lord was born [and] will send out His praise through all the earth, thus3705 3705 As Massuet observes, we must either expunge “sciut” altogether, or read “sic” as above. says the prophet Habakkuk: “God shall come from the south, and the Holy One from Mount Effrem. His power covered the heavens over, and the earth is full of His praise. Before His face shall go forth the Word, and His feet shall advance in the plains.”3706 3706
Anf-01 ix.vi.xxxiv Pg 65
Joel iii. 16. and, “In Judah is God known;”4306 4306
Anf-03 v.iv.v.xxxix Pg 13
Zech. ix. 15, 16 (Septuagint). etc. And that you may not suppose that these predictions refer to such sufferings as await them from so many wars with strangers,5026 5026 Allophylis. consider the nature (of the sufferings). In a prophecy of wars which were to be waged with legitimate arms, no one would think of enumerating stones as weapons, which are better known in popular crowds and unarmed tumults. Nobody measures the copious streams of blood which flow in war by bowlfuls, nor limits it to what is shed upon a single altar. No one gives the name of sheep to those who fall in battle with arms in hand, and while repelling force with force, but only to those who are slain, yielding themselves up in their own place of duty and with patience, rather than fighting in self-defence. In short, as he says, “they roll as sacred stones,” and not like soldiers fight. Stones are they, even foundation stones, upon which we are ourselves edified—“built,” as St. Paul says, “upon the foundation of the apostles,”5027 5027
Anf-03 v.iv.v.xxxix Pg 13
Zech. ix. 15, 16 (Septuagint). etc. And that you may not suppose that these predictions refer to such sufferings as await them from so many wars with strangers,5026 5026 Allophylis. consider the nature (of the sufferings). In a prophecy of wars which were to be waged with legitimate arms, no one would think of enumerating stones as weapons, which are better known in popular crowds and unarmed tumults. Nobody measures the copious streams of blood which flow in war by bowlfuls, nor limits it to what is shed upon a single altar. No one gives the name of sheep to those who fall in battle with arms in hand, and while repelling force with force, but only to those who are slain, yielding themselves up in their own place of duty and with patience, rather than fighting in self-defence. In short, as he says, “they roll as sacred stones,” and not like soldiers fight. Stones are they, even foundation stones, upon which we are ourselves edified—“built,” as St. Paul says, “upon the foundation of the apostles,”5027 5027
Anf-01 ix.iv.xxi Pg 26
Joel iii. 16; Amos i. 2. And that it is from that region which is towards the south of the inheritance of Judah that the Son of God shall come, who is God, and who was from Bethlehem, where the Lord was born [and] will send out His praise through all the earth, thus3705 3705 As Massuet observes, we must either expunge “sciut” altogether, or read “sic” as above. says the prophet Habakkuk: “God shall come from the south, and the Holy One from Mount Effrem. His power covered the heavens over, and the earth is full of His praise. Before His face shall go forth the Word, and His feet shall advance in the plains.”3706 3706
Anf-01 ix.vi.xxxiv Pg 65
Joel iii. 16. and, “In Judah is God known;”4306 4306
Anf-01 ix.vi.xxxiv Pg 62
Ps. xlv. 3, 4. And whatever other things of a like nature are spoken regarding Him, these indicated that beauty and splendour which exist in His kingdom, along with the transcendent and pre-eminent exaltation [belonging] to all who are under His sway, that those who hear might desire to be found there, doing such things as are pleasing to God. Again, there are those who say, “He is a man, and who shall know him?”4303 4303
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-03 v.iv.iv.vii Pg 15
Ps. xlv. 2, 3. For the Father, after making Him a little lower than the angels, “will crown Him with glory and honour, and put all things under His feet.”3193 3193
Anf-03 iv.ix.ix Pg 32
Ps. xlv. 3, clause 1 (in LXX. Ps. xliv. 4). But what do you read above concerning the Christ? “Blooming in beauty above the sons of men; grace is outpoured in thy lips.”1277 1277
Anf-03 v.iv.iv.xiv Pg 3
Ps. xlv. 3. But what do you read about Christ just before? “Thou art fairer than the children of men; grace is poured forth upon Thy lips.”3287 3287
Anf-03 v.iv.vi.xviii Pg 11
Ps. xlv. 3. or by Isaiah as “taking away the spoils of Samaria and the power of Damascus,”6012 6012
Anf-01 v.xviii.ii Pg 6
Num. xxvii. 16, 17.
Anf-01 ix.iv.xviii Pg 2
Isa. xi. 2. as I have already said. And again: “The Spirit of the Lord is upon Me, because He hath anointed Me.”3615 3615
Anf-01 ix.iv.xviii Pg 14
Isa. xi. 2. This Spirit, again, He did confer upon the Church, sending throughout all the world the Comforter from heaven, from whence also the Lord tells us that the devil, like lightning, was cast down.3625 3625
Anf-02 vi.iv.v.xv Pg 11.2
Anf-03 iv.ix.ix Pg 63
See Isa. xi. 1, 2, especially in LXX. For to none of men was the universal aggregation of spiritual credentials appropriate, except to Christ; paralleled as He is to a “flower” by reason of glory, by reason of grace; but accounted “of the root of Jesse,” whence His origin is to be deduced,—to wit, through Mary.1306 1306
Anf-03 v.iv.iv.xvii Pg 11
Isa. xi. 1, 2. Now to no man, except Christ, would the diversity of spiritual proofs suitably apply. He is indeed like a flower for the Spirit’s grace, reckoned indeed of the stem of Jesse, but thence to derive His descent through Mary. Now I purposely demand of you, whether you grant to Him the destination3335 3335 Intentionem. of all this humiliation, and suffering, and tranquillity, from which He will be the Christ of Isaiah,—a man of sorrows, and acquainted with grief, who was led as a sheep to the slaughter, and who, like a lamb before the shearer, opened not His mouth;3336 3336
Anf-03 v.iv.vi.xvii Pg 16
Isa. xi. 2. He likewise will grant “the enlightenment of the eyes of the understanding,”5962 5962
Anf-01 ix.vi.xxxiv Pg 13
Isa. xi. 4. and slaying the impious with the breath of His lips, and having a fan in His hands, and cleansing His floor, and gathering the wheat indeed into His barn, but burning the chaff with unquenchable fire.4265 4265
Anf-02 vi.iii.i.vii Pg 37.1
Anf-01 ix.vi.xix Pg 13
Isa. xxx. 1. In order, therefore, that their inner wish and thought, being brought to light, may show that God is without blame, and worketh no evil —that God who reveals what is hidden [in the heart], but who worketh not evil—when Cain was by no means at rest, He saith to him: “To thee shall be his desire, and thou shalt rule over him.”4044 4044
Anf-01 viii.iv.lxxix Pg 5
Isa. xxx. 1–5. And, further, Zechariah tells, as you yourself have related, that the devil stood on the right hand of Joshua the priest, to resist him; and [the Lord] said, ‘The Lord, who has taken2253 2253 ἐκδεξάμενος; in chap. cxv. inf. it is ἐκλεξάμενος. Jerusalem, rebuke thee.’2254 2254
Anf-02 vi.iii.i.ix Pg 19.1
Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi. So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273 1273
Treasury of Scriptural Knowledge, Chapter 11VERSE (6) - Ho 10:14; 13:16 Le 26:31,33 De 28:52; 32:25 Jer 5:17 Mic 5:11
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PARALLEL VERSE BIBLE
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