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PARALLEL HISTORY BIBLE - Isaiah 24:8
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 
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LXX- Greek Septuagint - Isaiah 24:8 πεπαυται 3973 5769 ευφροσυνη τυμπανων πεπαυται 3973 5769 αυθαδεια και 2532 πλουτος 4149 ασεβων 765 πεπαυται 3973 5769 φωνη 5456 κιθαρας 2788
Douay Rheims Bible The mirth of timbrels hath ceased, the noise of them that rejoice is ended, the melody of the harp is silent.
King James Bible - Isaiah 24:8 The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.
World English Bible The mirth of tambourines ceases. The sound of those who rejoice ends. The joy of the harp ceases.
World Wide Bible Resources
Isaiah 24:8
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.vi.v Pg 3
[Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.] This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835 3835
Anf-01 ii.ii.lv Pg 4
Esth. vii.; viii. .
Anf-03 v.iv.vi.iv Pg 31
Hos. ii. 11. The institutions which He set up Himself, you ask, did He then destroy? Yes, rather than any other. Or if another destroyed them, he only helped on the purpose of the Creator, by removing what even He had condemned. But this is not the place to discuss the question why the Creator abolished His own laws. It is enough for us to have proved that He intended such an abolition, that so it may be affirmed that the apostle determined nothing to the prejudice of the Creator, since the abolition itself proceeds from the Creator. But as, in the case of thieves, something of the stolen goods is apt to drop by the way, as a clue to their detection; so, as it seems to me, it has happened to Marcion: the last mention of Abraham’s name he has left untouched (in the epistle), although no passage required his erasure more than this, even his partial alteration of the text.5350 5350 In other words, Marcion has indeed tampered with the passage, omitting some things; but (strange to say) he has left untouched the statement which, from his point of view, most required suppression. “For (it is written) that Abraham had two sons, the one by a bond maid, the other by a free woman; but he who was of the bond maid was born after the flesh, but he of the free woman was by promise: which things are allegorized”5351 5351 Allegorica: on the importance of rendering ἀλληγορούμενα by this participle rather than by the noun “an allegory,” as in A.V., see Bp. Marsh’s Lectures on the Interpretation of the Bible, pp. 351–354. (that is to say, they presaged something besides the literal history); “for these are the two covenants,” or the two exhibitions (of the divine plans),5352 5352 Ostensiones: revelationes perhaps. as we have found the word interpreted, “the one from the Mount Sinai,” in relation to the synagogue of the Jews, according to the law, “which gendereth to bondage”—“the other gendereth” (to liberty, being raised) above all principality, and power, and dominion, and every name that is named, not only in this world, but in that which is to come, “which is the mother of us all,” in which we have the promise of (Christ’s) holy church; by reason of which he adds in conclusion: “So then, brethren, we are not children of the bond woman, but of the free.”5353 5353
Anf-03 v.iv.ii.xx Pg 12
Hos. ii. 11. So likewise by Isaiah: “The new moons, and Sabbaths, the calling of assemblies, I cannot away with; your holy days, and fasts, and feast-days, my soul hateth.”2563 2563
Anf-01 ii.ii.lv Pg 4
Esth. vii.; viii. .
Anf-03 v.iv.vi.iv Pg 31
Hos. ii. 11. The institutions which He set up Himself, you ask, did He then destroy? Yes, rather than any other. Or if another destroyed them, he only helped on the purpose of the Creator, by removing what even He had condemned. But this is not the place to discuss the question why the Creator abolished His own laws. It is enough for us to have proved that He intended such an abolition, that so it may be affirmed that the apostle determined nothing to the prejudice of the Creator, since the abolition itself proceeds from the Creator. But as, in the case of thieves, something of the stolen goods is apt to drop by the way, as a clue to their detection; so, as it seems to me, it has happened to Marcion: the last mention of Abraham’s name he has left untouched (in the epistle), although no passage required his erasure more than this, even his partial alteration of the text.5350 5350 In other words, Marcion has indeed tampered with the passage, omitting some things; but (strange to say) he has left untouched the statement which, from his point of view, most required suppression. “For (it is written) that Abraham had two sons, the one by a bond maid, the other by a free woman; but he who was of the bond maid was born after the flesh, but he of the free woman was by promise: which things are allegorized”5351 5351 Allegorica: on the importance of rendering ἀλληγορούμενα by this participle rather than by the noun “an allegory,” as in A.V., see Bp. Marsh’s Lectures on the Interpretation of the Bible, pp. 351–354. (that is to say, they presaged something besides the literal history); “for these are the two covenants,” or the two exhibitions (of the divine plans),5352 5352 Ostensiones: revelationes perhaps. as we have found the word interpreted, “the one from the Mount Sinai,” in relation to the synagogue of the Jews, according to the law, “which gendereth to bondage”—“the other gendereth” (to liberty, being raised) above all principality, and power, and dominion, and every name that is named, not only in this world, but in that which is to come, “which is the mother of us all,” in which we have the promise of (Christ’s) holy church; by reason of which he adds in conclusion: “So then, brethren, we are not children of the bond woman, but of the free.”5353 5353
Anf-03 v.iv.ii.xx Pg 12
Hos. ii. 11. So likewise by Isaiah: “The new moons, and Sabbaths, the calling of assemblies, I cannot away with; your holy days, and fasts, and feast-days, my soul hateth.”2563 2563
Anf-01 ix.vi.v Pg 3
[Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.] This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835 3835
Anf-01 ii.ii.lv Pg 4
Esth. vii.; viii. .
Anf-03 v.iv.vi.iv Pg 31
Hos. ii. 11. The institutions which He set up Himself, you ask, did He then destroy? Yes, rather than any other. Or if another destroyed them, he only helped on the purpose of the Creator, by removing what even He had condemned. But this is not the place to discuss the question why the Creator abolished His own laws. It is enough for us to have proved that He intended such an abolition, that so it may be affirmed that the apostle determined nothing to the prejudice of the Creator, since the abolition itself proceeds from the Creator. But as, in the case of thieves, something of the stolen goods is apt to drop by the way, as a clue to their detection; so, as it seems to me, it has happened to Marcion: the last mention of Abraham’s name he has left untouched (in the epistle), although no passage required his erasure more than this, even his partial alteration of the text.5350 5350 In other words, Marcion has indeed tampered with the passage, omitting some things; but (strange to say) he has left untouched the statement which, from his point of view, most required suppression. “For (it is written) that Abraham had two sons, the one by a bond maid, the other by a free woman; but he who was of the bond maid was born after the flesh, but he of the free woman was by promise: which things are allegorized”5351 5351 Allegorica: on the importance of rendering ἀλληγορούμενα by this participle rather than by the noun “an allegory,” as in A.V., see Bp. Marsh’s Lectures on the Interpretation of the Bible, pp. 351–354. (that is to say, they presaged something besides the literal history); “for these are the two covenants,” or the two exhibitions (of the divine plans),5352 5352 Ostensiones: revelationes perhaps. as we have found the word interpreted, “the one from the Mount Sinai,” in relation to the synagogue of the Jews, according to the law, “which gendereth to bondage”—“the other gendereth” (to liberty, being raised) above all principality, and power, and dominion, and every name that is named, not only in this world, but in that which is to come, “which is the mother of us all,” in which we have the promise of (Christ’s) holy church; by reason of which he adds in conclusion: “So then, brethren, we are not children of the bond woman, but of the free.”5353 5353
Anf-03 v.iv.ii.xx Pg 12
Hos. ii. 11. So likewise by Isaiah: “The new moons, and Sabbaths, the calling of assemblies, I cannot away with; your holy days, and fasts, and feast-days, my soul hateth.”2563 2563
Anf-01 ii.ii.lv Pg 4
Esth. vii.; viii. .
Anf-03 v.iv.vi.iv Pg 31
Hos. ii. 11. The institutions which He set up Himself, you ask, did He then destroy? Yes, rather than any other. Or if another destroyed them, he only helped on the purpose of the Creator, by removing what even He had condemned. But this is not the place to discuss the question why the Creator abolished His own laws. It is enough for us to have proved that He intended such an abolition, that so it may be affirmed that the apostle determined nothing to the prejudice of the Creator, since the abolition itself proceeds from the Creator. But as, in the case of thieves, something of the stolen goods is apt to drop by the way, as a clue to their detection; so, as it seems to me, it has happened to Marcion: the last mention of Abraham’s name he has left untouched (in the epistle), although no passage required his erasure more than this, even his partial alteration of the text.5350 5350 In other words, Marcion has indeed tampered with the passage, omitting some things; but (strange to say) he has left untouched the statement which, from his point of view, most required suppression. “For (it is written) that Abraham had two sons, the one by a bond maid, the other by a free woman; but he who was of the bond maid was born after the flesh, but he of the free woman was by promise: which things are allegorized”5351 5351 Allegorica: on the importance of rendering ἀλληγορούμενα by this participle rather than by the noun “an allegory,” as in A.V., see Bp. Marsh’s Lectures on the Interpretation of the Bible, pp. 351–354. (that is to say, they presaged something besides the literal history); “for these are the two covenants,” or the two exhibitions (of the divine plans),5352 5352 Ostensiones: revelationes perhaps. as we have found the word interpreted, “the one from the Mount Sinai,” in relation to the synagogue of the Jews, according to the law, “which gendereth to bondage”—“the other gendereth” (to liberty, being raised) above all principality, and power, and dominion, and every name that is named, not only in this world, but in that which is to come, “which is the mother of us all,” in which we have the promise of (Christ’s) holy church; by reason of which he adds in conclusion: “So then, brethren, we are not children of the bond woman, but of the free.”5353 5353
Anf-03 v.iv.ii.xx Pg 12
Hos. ii. 11. So likewise by Isaiah: “The new moons, and Sabbaths, the calling of assemblies, I cannot away with; your holy days, and fasts, and feast-days, my soul hateth.”2563 2563
Treasury of Scriptural Knowledge, Chapter 24VERSE (8) - Isa 23:15,16 Jer 7:34; 16:9; 25:10 Eze 26:13 Ho 2:11 Re 18:22
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