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PARALLEL HISTORY BIBLE - Isaiah 2:10
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
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LXX- Greek Septuagint - Isaiah 2:10 και 2532 νυν 3568 εισελθετε 1525 5628 εις 1519 τας 3588 πετρας 4073 και 2532 κρυπτεσθε εις 1519 την 3588 γην 1093 απο 575 προσωπου 4383 του 3588 φοβου 5399 5401 5737 κυριου 2962 και 2532 απο 575 της 3588 δοξης 1391 της 3588 ισχυος 2479 αυτου 847 οταν 3752 αναστη 450 5632 θραυσαι την 3588 γην 1093
Douay Rheims Bible Enter thou into the rock, and hide thee in the pit from the face of the fear of the Lord, and from the glory of his majesty.
King James Bible - Isaiah 2:10 Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty.
World English Bible Enter into the rock, and hide in the dust, from before the terror of Yahweh, and from the glory of his majesty.
Early Church Father Links Anf-09 xv.iii.iv.iv Pg 15
World Wide Bible Resources
Isaiah 2:10
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.iv.v.xxx Pg 16
Isa. ii. 19. “And hath shut to the door,” thereby shutting out the wicked, of course; and when these knock, He will answer, “I know you not whence ye are;” and when they recount how “they have eaten and drunk in His presence,” He will further say to them, “Depart from me, all ye workers of iniquity; there shall be weeping and gnashing of teeth.”4723 4723
Anf-03 v.iv.vi.xvi Pg 11
Isa. ii. 19. The whole verse is to the point. Well, but who is the man of sin, the son of perdition,” who must first be revealed before the Lord comes; “who opposeth and exalteth himself above all that is called God, or that is worshipped; who is to sit in the temple of God, and boast himself as being God?”5929 5929
Anf-03 v.v.xxxiv Pg 12
Isa. ii. 19. “But I will dry up the pools;”6499 6499
Anf-03 v.viii.xxii Pg 12
Isa. ii. 19. expresses it) “that earth,” which, I suppose, is as yet unshattered? Who has thus early put “Christ’s enemies beneath His feet” (to use the language of David7422 7422
Anf-01 ix.vi.xxi Pg 37
Ex. xxxiii. 20–22. Two facts are thus signified: that it is impossible for man to see God; and that, through the wisdom of God, man shall see Him in the last times, in the depth of a rock, that is, in His coming as a man. And for this reason did He [the Lord] confer with him face to face on the top of a mountain, Elias being also present, as the Gospel relates,4091 4091
Anf-03 v.iv.iii.xxiii Pg 8
1 Sam. xiii. Solomon is rejected; but he is now become a prey to foreign women, and a slave to the idols of Moab and Sidon. What must the Creator do, in order to escape the censure of the Marcionites? Must He prematurely condemn men, who are thus far correct in their conduct, because of future delinquencies? But it is not the mark of a good God to condemn beforehand persons who have not yet deserved condemnation. Must He then refuse to eject sinners, on account of their previous good deeds? But it is not the characteristic of a just judge to forgive sins in consideration of former virtues which are no longer practised. Now, who is so faultless among men, that God could always have him in His choice, and never be able to reject him? Or who, on the other hand, is so void of any good work, that God could reject him for ever, and never be able to choose him? Show me, then, the man who is always good, and he will not be rejected; show me, too, him who is always evil, and he will never be chosen. Should, however, the same man, being found on different occasions in the pursuit of both (good and evil) be recompensed2986 2986 Dispungetur. in both directions by God, who is both a good and judicial Being, He does not change His judgments through inconstancy or want of foresight, but dispenses reward according to the deserts of each case with a most unwavering and provident decision.2987 2987 Censura.
Anf-03 v.iv.v.xv Pg 41
Isa. x. 33. And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”4021 4021
Anf-03 v.iv.v.xxvii Pg 37
Isa. xxviii. 14. and again, “They that demand you shall rule over you.”4610 4610
Anf-01 viii.iv.cxl Pg 3
Isa. xxix. 13. Abraham" title="269" id="viii.iv.cxl-p3.2"/>And besides, they beguile themselves and you, supposing that the everlasting kingdom will be assuredly given to those of the dispersion who are of Abraham after the flesh, although they be sinners, and faithless, and disobedient towards God, which the Scriptures have proved is not the case. For if so, Isaiah would never have said this: ‘And unless the Lord of Sabaoth had left us a seed, we would have been like Sodom and Gomorrah.’2484 2484
Anf-01 ii.ii.xv Pg 2
Isa. xxix. 13; Matt. xv. 8; Mark vii. 6. And again: “They bless with their mouth, but curse with their heart.”61 61
Anf-01 viii.iv.xlviii Pg 3
Comp. Isa. xxix. 13. Now assuredly, Trypho,” I continued,” [the proof] that this man2096 2096 Or, “such a man.” is the Christ of God does not fail, though I be unable to prove that He existed formerly as Son of the Maker of all things, being God, and was born a man by the Virgin. But since I have certainly proved that this man is the Christ of God, whoever He be, even if I do not prove that He pre-existed, and submitted to be born a man of like passions with us, having a body, according to the Father’s will; in this last matter alone is it just to say that I have erred, and not to deny that He is the Christ, though it should appear that He was born man of men, and [nothing more] is proved [than this], that He has become Christ by election. For there are some, my friends,” I said, “of our race,2097 2097 Some read, “of your race,” referring to the Ebionites. Maranus believes the reference is to the Ebionites, and supports in a long note the reading “our,” inasmuch as Justin would be more likely to associate these Ebionites with Christians than with Jews, even though they were heretics. who admit that He is Christ, while holding Him to be man of men; with whom I do not agree, nor would I,2098 2098 Langus translates: “Nor would, indeed, many who are of the same opinion as myself say so.” even though most of those who have [now] the same opinions as myself should say so; since we were enjoined by Christ Himself to put no faith in human doctrines,2099 2099 [Note this emphatic testimony of primitive faith.] but in those proclaimed by the blessed prophets and taught by Himself.”
Anf-01 ix.vi.xiii Pg 11
Isa. xxix. 13. He does not call the law given by Moses commandments of men, but the traditions of the elders themselves which they had invented, and in upholding which they made the law of God of none effect, and were on this account also not subject to His Word. For this is what Paul says concerning these men: “For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth.”3943 3943
Anf-01 viii.iv.lxxviii Pg 8
Isa. xxix. 13, 14.
Anf-02 ii.iii.xii Pg 16.1
Anf-02 vi.iii.i.ix Pg 9.1
Anf-02 vi.iii.ii.viii Pg 10.1
Anf-02 vi.iv.ii.xiv Pg 6.1
Anf-02 vi.iv.iv.v Pg 26.1
Anf-03 v.iv.v.xii Pg 41
Isa. xxix. 13. He has yet put His own Sabbaths (those, that is, which were kept according to His prescription) in a different position; for by the same prophet, in a later passage,3892 3892
Anf-03 v.iv.v.xvii Pg 46
Isa. xxix. 13. Otherwise, how absurd it were that a new god, a new Christ, the revealer of a new and so grand a religion should denounce as obstinate and disobedient those whom he had never had it in his power to make trial of!
Anf-03 v.iv.v.xli Pg 11
Isa. xxix. 13. When led before the council, He is asked whether He is the Christ.5103 5103
Anf-03 v.iv.vi.xi Pg 33
Isa. xxix. 13. in these angry words: “Ye shall hear with your ears, and not understand; and see with your eyes, but not perceive;”5710 5710
Anf-03 v.iv.vi.xiv Pg 28
Isa. xxix. 13 (Sept.) moreover, as “having gathered themselves together against the Lord and against His Christ”5863 5863
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
Anf-01 ii.ii.xliii Pg 4
See Num. xvii. What think ye, beloved? Did not Moses know beforehand that this would happen? Undoubtedly he knew; but he acted thus, that there might be no sedition in Israel, and that the name of the true and only God might be glorified; to whom be glory for ever and ever. Amen.
Anf-01 v.xv.x Pg 4
Job xxxi. 13, 14. And you know what follows. Ye servants, do not provoke your masters to anger in anything, lest ye become the authors of incurable mischiefs to yourselves.
Anf-02 vi.iv.v.v Pg 2.1
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-01 ii.ii.xxxv Pg 9
Ps. l. 16–23. The reader will observe how the Septuagint followed by Clement differs from the Hebrew.
knowledge,155 155 Or, “knowledge of immortality.” “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”156 156
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-02 vi.ii.viii Pg 28.1
Anf-02 vi.iii.ii.xi Pg 41.1
Anf-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
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-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
Anf-01 ii.ii.vii Pg 3
Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5. Jonah proclaimed destruction to the Ninevites;37 37
Anf-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
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-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
Anf-02 vi.iv.v.v Pg 2.1
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-01 ii.ii.xxxv Pg 9
Ps. l. 16–23. The reader will observe how the Septuagint followed by Clement differs from the Hebrew.
knowledge,155 155 Or, “knowledge of immortality.” “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”156 156
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-02 vi.ii.viii Pg 28.1
Anf-02 vi.iii.ii.xi Pg 41.1
Anf-01 viii.ii.xlvii Pg 3
Isa. i. 7. And that it is guarded by you lest any one dwell in it, and that death is decreed against a Jew apprehended entering it, you know very well.1866 1866 [Ad hominem, referring to the cruel decree of Hadrian, which the philosophic Antonines did not annul.]
Anf-03 iv.ix.xiii Pg 4
See Isa. i. 7. And in another place it is thus said through the prophet: “The King with His glory ye shall see,”—that is, Christ, doing deeds of power in the glory of God the Father;1385 1385
Anf-03 iv.ix.iii Pg 7
Isa. i. 7, 8. See c. xiii. sub fin. Why so? Because the subsequent discourse of the prophet reproaches them, saying, “Sons have I begotten and upraised, but they have reprobated me;”1167 1167
Anf-03 iv.ix.xiii Pg 65
See Isa. i. 7, 8; 4. So, again, we find a conditional threat of the sword: “If ye shall have been unwilling, and shall not have been obedient, the glaive shall eat you up.”1442 1442
Anf-03 v.iv.iv.xxiii Pg 8
Isa. i. 7, 8. ever since the time when “Israel acknowledged not the Lord, and the people understood Him not, but forsook Him, and provoked the Holy One of Israel unto anger.”3422 3422
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-02 vi.iv.ii.xv Pg 27.1
Anf-02 vi.iii.i.ix Pg 43.1
Anf-01 ix.iv.xix Pg 29
Ps. ix. 12. and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur upon their martyrdom. And from this fact, that He exclaimed upon the cross, “Father, forgive them, for they know not what they do,”3656 3656
Anf-01 ii.ii.xv Pg 7
Ps. xii. 3–5.
Anf-01 v.iii.ix Pg 14
Ps. vi., Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης.] on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”692 692
Anf-02 vi.iv.iv.v Pg 28.1
Anf-02 vi.iv.vi.i Pg 10.1
Anf-01 ii.ii.l Pg 4
Isa. xxvi. 20. Blessed are we, beloved, if we keep the commandments of God in the harmony of love; that so through love our sins may be forgiven us. For it is written, “Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man whose sin the Lord will not impute to him, and in whose mouth there is no guile.”227 227
Anf-03 v.viii.xxvii Pg 9
Isa. xxvi. 20. we have in the closets graves, in which they will have to rest for a little while, who shall have at the end of the world departed this life in the last furious onset of the power of Antichrist. Why else did He use the expression closets, in preference to some other receptacle, if it were not that the flesh is kept in these closets or cellars salted and reserved for use, to be drawn out thence on a suitable occasion? It is on a like principle that embalmed corpses are set aside for burial in mausoleums and sepulchres, in order that they may be removed therefrom when the Master shall order it. Since, therefore, there is consistency in thus understanding the passage (for what refuge of little closets could possibly shelter us from the wrath of God?), it appears that by the very phrase which he uses, “Until His anger pass away,”7480 7480
Anf-03 v.viii.xxvii Pg 10
Isa. xxvi. 20. which shall extinguish Antichrist, he in fact shows that after that indignation the flesh will come forth from the sepulchre, in which it had been deposited previous to the bursting out of the anger. Now out of the closets nothing else is brought than that which had been put into them, and after the extirpation of Antichrist shall be busily transacted the great process of the resurrection.
Treasury of Scriptural Knowledge, Chapter 2VERSE (10) - :19-21; 10:3; 42:22 Jud 6:1,2 Job 30:5,6 Ho 10:8 Lu 23:30
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