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PARALLEL HISTORY BIBLE - Isaiah 19:19
CHAPTERS: Isaiah 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, 64, 65, 66 
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
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LXX- Greek Septuagint - Isaiah 19:19 τη 3588 ημερα 2250 εκεινη 1565 εσται 2071 5704 θυσιαστηριον 2379 τω 3588 κυριω 2962 εν 1722 1520 χωρα 5561 αιγυπτιων 124 και 2532 στηλη προς 4314 το 3588 οριον αυτης 846 τω 3588 κυριω 2962
Douay Rheims Bible In that day there shall be an altar of the Lord in the midst of the land of Egypt, and a monument of the Lord at the borders thereof:
King James Bible - Isaiah 19:19 In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.
World English Bible In that day, there will be an altar to Yahweh in the midst of the land of Egypt, and a pillar to Yahweh at its border.
Early Church Father Links Npnf-206 v.XCVII Pg 6
World Wide Bible Resources
Isaiah 19:19
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 vi.ii.xv Pg 17
Isa. i. 13. Ye perceive how He speaks: Your present Sabbaths are not acceptable to Me, but that is which I have made, [namely this,] when, giving rest to all things, I shall make a beginning of the eighth day, that is, a beginning of another world. Wherefore, also, we keep the eighth day with joyfulness, the day also on which Jesus rose again from the dead.1670 1670 “Barnabas here bears testimony to the observance of the Lord’s Day in early times.”—Hefele. And1671 1671 We here follow the punctuation of Dressel: Hefele places only a comma between the clauses, and inclines to think that the writer implies that the ascension of Christ took place on the first day of the week. when He had manifested Himself, He ascended into the heavens.
Anf-03 iv.ix.iv Pg 6
Isa. i. 13. and in another place he says, “My sabbaths ye have profaned.”1190 1190
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-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.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-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-03 v.iv.v.xii Pg 49
See 2 Kings iv. 23. you see, O Pharisee, and you too, O Marcion, how that it was proper employment for the Creator’s Sabbaths of old3900 3900 Olim. to do good, to save life, not to destroy it; how that Christ introduced nothing new, which was not after the example,3901 3901 Forma. the gentleness, the mercy, and the prediction also of the Creator. For in this very example He fulfils3902 3902 Repræsentat. the prophetic announcement of a specific healing: “The weak hands are strengthened,” as were also “the feeble knees”3903 3903
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-01 ix.ii.xix Pg 24
Ex. xxiv. 4. —the same number which was placed by Joshua in the river,2899 2899
Treasury of Scriptural Knowledge, Chapter 19VERSE (19) - Isa 66:23 Ge 12:7; 28:18 Ex 24:4 Jos 22:10,26 Zec 6:15 Heb 13:10
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