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PARALLEL HISTORY BIBLE - Isaiah 14:11


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LXX- Greek Septuagint - Isaiah 14:11

κατεβη 2597 5627 δε 1161 εις 1519 αδου 86 η 2228 1510 5753 3739 3588 δοξα 1391 σου 4675 η 2228 1510 5753 3739 3588 πολλη 4183 σου 4675 ευφροσυνη υποκατω 5270 σου 4675 στρωσουσιν σηψιν και 2532 το 3588 κατακαλυμμα σου 4675 σκωληξ 4663

Douay Rheims Bible

11Thy pride is brought down to hell, thy carcass is fallen down: under thee shall the moth be strewed, and worms shall be thy covering.

King James Bible - Isaiah 14:11

Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee.

World English Bible

Your pomp is brought down to Sheol, with the sound of your stringed instruments. Maggots are spread out under you, and worms cover you.

Early Church Father Links

Npnf-109 xix.xiii Pg 16

World Wide Bible Resources


Isaiah 14:11

Early Christian Commentary - (A.D. 100 - A.D. 325)

Anf-03 v.iv.vi.xviii Pg 27
Isa. v. 11, 12.

Now, when I find to what God belong these precepts, whether in their germ or their development, I have no difficulty in knowing to whom the apostle also belongs.  But he declares that “wives ought to be in subjection to their husbands:”6028

6028


Anf-03 v.iv.v.xv Pg 40
Isa. v. 14.

Concerning whom He says again: “Behold, the Lord of hosts shall confound the pompous together with their strength:  those that are lifted up shall be hewn down, and such as are lofty shall fall by the sword.”4020

4020


Anf-01 ii.ii.lv Pg 4
Esth. vii.; viii.

.


Anf-01 ii.ii.lv Pg 4
Esth. vii.; viii.

.


Anf-01 ix.iii.xxiii Pg 6
Isa. v. 12.

But, according to the language [used by the prophet], they ought to be combined, and the day of retribution to follow the [acceptable] year. For the words are, “to proclaim the acceptable year of the Lord, and the day of retribution.” This present time, therefore, in which men are called and saved by the Lord, is properly understood to be denoted by “the acceptable year of the Lord;” and there follows on this “the day of retribution,” that is, the judgment. And the time thus referred to is not called “a year” only, but is also named “a day” both by the prophet and by Paul, of whom the apostle, calling to mind the Scripture, says in the Epistle addressed to the Romans, “As it is written, for thy sake we are killed all the day long, we are counted as sheep for the slaughter.”3125

3125


Anf-01 ix.vi.iii Pg 15
Isa. v. 12.

Lest, therefore, we should incur the same punishment as these men, the Lord reveals [to us] their end; showing at the same time, that if they obeyed Moses and the prophets, they would believe in Him whom these had preached, the Son of God, who rose from the dead, and bestows life upon us; and He shows that all are from one essence, that is, Abraham, and Moses, and the prophets, and also the Lord Himself, who rose from the dead, in whom many believe who are of the circumcision, who do also hear Moses and the prophets announcing the coming of the Son of God. But those who scoff [at the truth] assert that these men were from another essence, and they do not know the first-begotten from the dead; understanding Christ as a distinct being, who continued as if He were impassible, and Jesus, who suffered, as being altogether separate [from Him].


Anf-03 v.iv.vi.xviii Pg 27
Isa. v. 11, 12.

Now, when I find to what God belong these precepts, whether in their germ or their development, I have no difficulty in knowing to whom the apostle also belongs.  But he declares that “wives ought to be in subjection to their husbands:”6028

6028


Anf-03 iv.vi.ix Pg 4
Isa. v. 12.

would have added “with crowns,” if this practice had ever had place in the things of God.


Anf-03 v.iv.iii.xxii Pg 14
An inexact quotation of Isa. xl .28.

Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

2975 Honorem.

to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

2976 Infuscabit.

to the rich man and the king; or will the consideration2977

2977 Titulus.

of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

2978


Anf-03 v.iv.iii.xxii Pg 14
An inexact quotation of Isa. xl .28.

Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

2975 Honorem.

to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

2976 Infuscabit.

to the rich man and the king; or will the consideration2977

2977 Titulus.

of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

2978


Anf-02 vi.iii.ii.ii Pg 42.1


Anf-03 v.iv.v.xv Pg 45
Amos vi. 1–6.

Therefore, even if I could do nothing else than show that the Creator dissuades men from riches, without at the same time first condemning the rich, in the very same terms in which Christ also did, no one could doubt that, from the same authority, there was added a commination against the rich in that woe of Christ, from whom also had first proceeded the dissuasion against the material sin of these persons, that is, their riches. For such commination is the necessary sequel to such a dissuasive.  He inflicts a woe also on “the full, because they shall hunger; on those too which laugh now, because they shall mourn.”4025

4025


Anf-01 viii.iv.xxii Pg 2
Amos v. 18 to end, Amos vi. 1–7.

And again by Jeremiah: ‘Collect your flesh, and sacrifices, and eat: for concerning neither sacrifices nor libations did I command your fathers in the day in which I took them by the hand to lead them out of Egypt.’2002

2002


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

that when “He looked for righteousness therefrom, there was only a cry4704

4704


Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

1920 Sententiis.

so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

1921 Molestam.

even to itself, retracting everything, and really treating of1922

1922 Tractaverit, in the sense of conclusively settling.

nothing! Whence spring those “fables and endless genealogies,”1923

1923


Anf-01 ix.iii.xxiii Pg 6
Isa. v. 12.

But, according to the language [used by the prophet], they ought to be combined, and the day of retribution to follow the [acceptable] year. For the words are, “to proclaim the acceptable year of the Lord, and the day of retribution.” This present time, therefore, in which men are called and saved by the Lord, is properly understood to be denoted by “the acceptable year of the Lord;” and there follows on this “the day of retribution,” that is, the judgment. And the time thus referred to is not called “a year” only, but is also named “a day” both by the prophet and by Paul, of whom the apostle, calling to mind the Scripture, says in the Epistle addressed to the Romans, “As it is written, for thy sake we are killed all the day long, we are counted as sheep for the slaughter.”3125

3125


Anf-01 ix.vi.iii Pg 15
Isa. v. 12.

Lest, therefore, we should incur the same punishment as these men, the Lord reveals [to us] their end; showing at the same time, that if they obeyed Moses and the prophets, they would believe in Him whom these had preached, the Son of God, who rose from the dead, and bestows life upon us; and He shows that all are from one essence, that is, Abraham, and Moses, and the prophets, and also the Lord Himself, who rose from the dead, in whom many believe who are of the circumcision, who do also hear Moses and the prophets announcing the coming of the Son of God. But those who scoff [at the truth] assert that these men were from another essence, and they do not know the first-begotten from the dead; understanding Christ as a distinct being, who continued as if He were impassible, and Jesus, who suffered, as being altogether separate [from Him].


Anf-03 v.iv.vi.xviii Pg 27
Isa. v. 11, 12.

Now, when I find to what God belong these precepts, whether in their germ or their development, I have no difficulty in knowing to whom the apostle also belongs.  But he declares that “wives ought to be in subjection to their husbands:”6028

6028


Anf-03 iv.vi.ix Pg 4
Isa. v. 12.

would have added “with crowns,” if this practice had ever had place in the things of God.


Anf-03 v.iv.iii.xxii Pg 14
An inexact quotation of Isa. xl .28.

Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

2975 Honorem.

to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

2976 Infuscabit.

to the rich man and the king; or will the consideration2977

2977 Titulus.

of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

2978


Anf-03 v.iv.iii.xxii Pg 14
An inexact quotation of Isa. xl .28.

Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

2975 Honorem.

to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

2976 Infuscabit.

to the rich man and the king; or will the consideration2977

2977 Titulus.

of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

2978


Anf-02 vi.iii.ii.ii Pg 42.1


Anf-03 v.iv.v.xv Pg 45
Amos vi. 1–6.

Therefore, even if I could do nothing else than show that the Creator dissuades men from riches, without at the same time first condemning the rich, in the very same terms in which Christ also did, no one could doubt that, from the same authority, there was added a commination against the rich in that woe of Christ, from whom also had first proceeded the dissuasion against the material sin of these persons, that is, their riches. For such commination is the necessary sequel to such a dissuasive.  He inflicts a woe also on “the full, because they shall hunger; on those too which laugh now, because they shall mourn.”4025

4025


Anf-01 viii.iv.xxii Pg 2
Amos v. 18 to end, Amos vi. 1–7.

And again by Jeremiah: ‘Collect your flesh, and sacrifices, and eat: for concerning neither sacrifices nor libations did I command your fathers in the day in which I took them by the hand to lead them out of Egypt.’2002

2002


Anf-01 ix.vii.xxxv Pg 12
Isa. vi. 11.

Then Daniel also says this very thing: “And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him.”4757

4757


Anf-01 ix.vii.xxxvi Pg 2
Isa. vi. 11.

“For, behold,” says Isaiah, “the day of the Lord cometh past remedy, full of fury and wrath, to lay waste the city of the earth, and to root sinners out of it.”4766

4766


Anf-02 vi.iii.ii.ii Pg 42.1


Anf-03 v.iv.v.xv Pg 45
Amos vi. 1–6.

Therefore, even if I could do nothing else than show that the Creator dissuades men from riches, without at the same time first condemning the rich, in the very same terms in which Christ also did, no one could doubt that, from the same authority, there was added a commination against the rich in that woe of Christ, from whom also had first proceeded the dissuasion against the material sin of these persons, that is, their riches. For such commination is the necessary sequel to such a dissuasive.  He inflicts a woe also on “the full, because they shall hunger; on those too which laugh now, because they shall mourn.”4025

4025


Treasury of Scriptural Knowledge, Chapter 14

VERSE 	(11) - 

Isa 21:4,5; 22:2 Job 21:11-15 Eze 26:13; 32:19,20 Da 5:1-4,25-30


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