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PARALLEL HISTORY BIBLE - Isaiah 3:25
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, 26
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LXX- Greek Septuagint - Isaiah 3:25 και 2532 ο 3588 3739 υιος 5207 σου 4675 ο 3588 3739 καλλιστος ον 3739 αγαπας 25 5719 μαχαιρα 3162 πεσειται 4098 5695 και 2532 οι 3588 ισχυοντες 2480 5723 υμων 5216 μαχαιρα 3162 πεσουνται 4098 5699
Douay Rheims Bible Thy fairest men also shall fall by the sword, and thy valiant ones in battle.
King James Bible - Isaiah 3:25 Thy men shall fall by the sword, and thy mighty in the war.
World English Bible Your men shall fall by the sword, and your mighty in the war.
World Wide Bible Resources
Isaiah 3:25
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.iv.v.xxv Pg 20
Isa. xliv. 25, Sept. Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;”4483 4483
Anf-03 v.ix.xix Pg 10
Isa. xliv. 25. of His Son?”7997 7997 On this reading, see our Anti-Marcion, p. 207, note 9. Edin. —as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.”7998 7998
Anf-03 v.iv.v.xxii Pg 42
Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ. He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedient “hearing” from Moses and Elias to4359 4359 In Christo. In with an ablative is often used by our author for in with an accusative. Christ, it is still not from another God, or to another Christ; but from4360 4360 Or perhaps “by the Creator.” the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361 4361
Anf-02 vi.iii.i.v Pg 19.1
Npnf-201 iii.vi.iv Pg 7
Anf-01 ix.ii.xxx Pg 9
Ex. xx. 5; Isa. xlv. 5, 6. Such are the falsehoods which these people invent.
Anf-02 vi.iii.i.viii Pg 37.1
Anf-02 vi.iii.iii.xii Pg 20.1
Npnf-201 iii.xii.xi Pg 25
Anf-01 ii.ii.iv Pg 7
Num. xvi. 33. Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul king of Israel.24 24
Anf-01 ix.vi.xxvii Pg 14
Num. xvi. 33. But those who cleave asunder, and separate the unity of the Church, [shall] receive from God the same punishment as Jeroboam did.4161 4161
Anf-01 ix.iv.xiii Pg 4
Ps. cix. 8. —thus leading to the completion of the apostles, according to the words spoken by David. Again, when the Holy Ghost had descended upon the disciples, that they all might prophesy and speak with tongues, and some mocked them, as if drunken with new wine, Peter said that they were not drunken, for it was the third hour of the day; but that this was what had been spoken by the prophet: “It shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh, and they shall prophesy.”3469 3469
Anf-01 ix.iii.xxi Pg 4
Acts i. 20, from Ps. cix. 8. They ought therefore to maintain that the twelfth Æon was cast out of the Pleroma, and that another was produced, or sent forth to fill her place; if, that is to say, she is pointed at in Judas. Moreover, they tell us that it was the Æon herself who suffered, but Judas was the betrayer, [and not the sufferer.] Even they themselves acknowledge that it was the suffering Christ, and not Judas, who came to [the endurance of] passion. How, then, could Judas, the betrayer of Him who had to suffer for our salvation, be the type and image of that Æon who suffered?
Anf-03 v.iii.xx Pg 5
Ps. cix. 8; comp. with Acts i. 15–20. chosen Matthias by lot as the twelfth, into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judæa, and founding churches (there), they next went forth into the world and preached the same doctrine of the same faith to the nations. They then in like manner founded churches in every city, from which all the other churches, one after another, derived the tradition of the faith,2054 2054 Traducem fidei. and the seeds of doctrine, and are every day deriving them,2055 2055 Mutuantur “borrowing.” that they may become churches. Indeed, it is on this account only that they will be able to deem themselves apostolic, as being the offspring of apostolic churches. Every sort of thing2056 2056 Omne genus. must necessarily revert to its original for its classification.2057 2057 Censeatur or, “for its origin.” Therefore the churches, although they are so many and so great, comprise but the one primitive church, (founded) by the apostles, from which they all (spring). In this way all are primitive, and all are apostolic, whilst they are all proved to be one, in (unbroken) unity, by their peaceful communion,2058 2058 Communicatio pacis. and title of brotherhood, and bond2059 2059
Anf-03 v.iv.v.xxxiii Pg 23
Jer. xvii. 10, in sense but not in letter. he magnified the power of that God who declared Himself to be as a lamp, “searching the reins and the heart.”4793 4793
Anf-02 vi.iv.ii.xiv Pg 3.1
Anf-03 v.iv.vi.vii Pg 5
Ps. vii. 9. From Him also shall “praise be had by every man,”5475 5475
Anf-02 vi.iv.vi.xii Pg 5.1
Anf-03 iv.xi.xv Pg 7
Ps. cxxxix. 23. “Why think ye evil in your hearts?”1588 1588
Anf-03 v.iv.v.xxv Pg 20
Isa. xliv. 25, Sept. Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;”4483 4483
Anf-03 v.ix.xix Pg 10
Isa. xliv. 25. of His Son?”7997 7997 On this reading, see our Anti-Marcion, p. 207, note 9. Edin. —as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.”7998 7998
Anf-03 v.iv.v.xxii Pg 42
Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ. He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedient “hearing” from Moses and Elias to4359 4359 In Christo. In with an ablative is often used by our author for in with an accusative. Christ, it is still not from another God, or to another Christ; but from4360 4360 Or perhaps “by the Creator.” the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361 4361
Anf-02 vi.iii.i.v Pg 19.1
Npnf-201 iii.vi.iv Pg 7
Anf-01 ix.ii.xxx Pg 9
Ex. xx. 5; Isa. xlv. 5, 6. Such are the falsehoods which these people invent.
Anf-02 vi.iii.i.viii Pg 37.1
Anf-02 vi.iii.iii.xii Pg 20.1
Npnf-201 iii.xii.xi Pg 25
Anf-01 ii.ii.iv Pg 7
Num. xvi. 33. Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul king of Israel.24 24
Anf-01 ix.vi.xxvii Pg 14
Num. xvi. 33. But those who cleave asunder, and separate the unity of the Church, [shall] receive from God the same punishment as Jeroboam did.4161 4161
Anf-01 ix.iv.xiii Pg 4
Ps. cix. 8. —thus leading to the completion of the apostles, according to the words spoken by David. Again, when the Holy Ghost had descended upon the disciples, that they all might prophesy and speak with tongues, and some mocked them, as if drunken with new wine, Peter said that they were not drunken, for it was the third hour of the day; but that this was what had been spoken by the prophet: “It shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh, and they shall prophesy.”3469 3469
Anf-01 ix.iii.xxi Pg 4
Acts i. 20, from Ps. cix. 8. They ought therefore to maintain that the twelfth Æon was cast out of the Pleroma, and that another was produced, or sent forth to fill her place; if, that is to say, she is pointed at in Judas. Moreover, they tell us that it was the Æon herself who suffered, but Judas was the betrayer, [and not the sufferer.] Even they themselves acknowledge that it was the suffering Christ, and not Judas, who came to [the endurance of] passion. How, then, could Judas, the betrayer of Him who had to suffer for our salvation, be the type and image of that Æon who suffered?
Anf-03 v.iii.xx Pg 5
Ps. cix. 8; comp. with Acts i. 15–20. chosen Matthias by lot as the twelfth, into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judæa, and founding churches (there), they next went forth into the world and preached the same doctrine of the same faith to the nations. They then in like manner founded churches in every city, from which all the other churches, one after another, derived the tradition of the faith,2054 2054 Traducem fidei. and the seeds of doctrine, and are every day deriving them,2055 2055 Mutuantur “borrowing.” that they may become churches. Indeed, it is on this account only that they will be able to deem themselves apostolic, as being the offspring of apostolic churches. Every sort of thing2056 2056 Omne genus. must necessarily revert to its original for its classification.2057 2057 Censeatur or, “for its origin.” Therefore the churches, although they are so many and so great, comprise but the one primitive church, (founded) by the apostles, from which they all (spring). In this way all are primitive, and all are apostolic, whilst they are all proved to be one, in (unbroken) unity, by their peaceful communion,2058 2058 Communicatio pacis. and title of brotherhood, and bond2059 2059
Anf-03 v.iv.v.xxxiii Pg 23
Jer. xvii. 10, in sense but not in letter. he magnified the power of that God who declared Himself to be as a lamp, “searching the reins and the heart.”4793 4793
Anf-02 vi.iv.ii.xiv Pg 3.1
Anf-03 v.iv.vi.vii Pg 5
Ps. vii. 9. From Him also shall “praise be had by every man,”5475 5475
Anf-02 vi.iv.vi.xii Pg 5.1
Anf-03 iv.xi.xv Pg 7
Ps. cxxxix. 23. “Why think ye evil in your hearts?”1588 1588
Anf-03 v.iv.vi.xix Pg 31
Isa. xxix. 14, quoted 1 Cor. i. 19; comp. Jer. viii. 9 and Job v. 12, 13. Thanks to this simplicity of truth, so opposed to the subtlety and vain deceit of philosophy, we cannot possibly have any relish for such perverse opinions. Then, if God “quickens us together with Christ, forgiving us our trespasses,”6086 6086
Anf-02 vi.iv.i.iii Pg 7.1
Anf-03 v.iv.vi.xix Pg 31
Isa. xxix. 14, quoted 1 Cor. i. 19; comp. Jer. viii. 9 and Job v. 12, 13. Thanks to this simplicity of truth, so opposed to the subtlety and vain deceit of philosophy, we cannot possibly have any relish for such perverse opinions. Then, if God “quickens us together with Christ, forgiving us our trespasses,”6086 6086
Anf-03 v.iv.vi.vi Pg 44
1 Cor. iii. 19, 20; Job v. 13; Ps. xciv. 11. For in general we may conclude for certain that he could not possibly have cited the authority of that God whom he was bound to destroy, since he would not teach for Him.5467 5467 Si non illi doceret. “Therefore,” says he, “let no man glory in man;”5468 5468
Anf-02 vi.iv.i.xvi Pg 4.1
Anf-03 iv.ix.ix Pg 11
In Isa. viii. 8; 10, compared with vii. 14 in the Eng. ver. and the LXX., and also Lowth, introductory remarks on ch. viii. —in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. Inquire, then, whether this speech, “God with us” (which is Emmanuel), be commonly applied to Christ ever since Christ’s light has dawned, and I think you will not deny it. For they who out of Judaism believe in Christ, ever since their believing on Him, do, whenever they shall wish to say1257 1257 Or, “to call him.” Emmanuel, signify that God is with us: and thus it is agreed that He who was ever predicted as Emmanuel is already come, because that which Emmanuel signifies is come—that is, “God with us.” Equally are they led by the sound of the name when they so understand “the power of Damascus,” and “the spoils of Samaria,” and “the kingdom of the Assyrians,” as if they portended Christ as a warrior; not observing that Scripture premises, “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.” For the first step is to look at the demonstration of His age, to see whether the age there indicated can possibly exhibit the Christ as already a man, not to say a general. Forsooth, by His babyish cry the infant would summon men to arms, and would give the signal of war not with clarion, but with rattle, and point out the foe, not from His charger’s back or from a rampart, but from the back or neck of His suckler and nurse, and thus subdue Damascus and Samaria in place of the breast. (It is another matter if, among you, infants rush out into battle,—oiled first, I suppose, to dry in the sun, and then armed with satchels and rationed on butter,—who are to know how to lance sooner than how to lacerate the bosom!)1258 1258 See adv. Marc. l. iii. c. xiii., which, with the preceding chapter, should be compared throughout with the chapter before us. Certainly, if nature nowhere allows this,—(namely,) to serve as a soldier before developing into manhood, to take “the power of Damascus” before knowing your father,—it follows that the pronouncement is visibly figurative. “But again,” say they, “nature suffers not a ‘virgin’ to be a parent; and yet the prophet must be believed.” And deservedly so; for he bespoke credit for a thing incredible, by saying that it was to be a sign. “Therefore,” he says, “shall a sign be given you. Behold, a virgin shall conceive in womb, and bear a son.” But a sign from God, unless it had consisted in some portentous novelty, would not have appeared a sign. In a word, if, when you are anxious to cast any down from (a belief in) this divine prediction, or to convert whoever are simple, you have the audacity to lie, as if the Scripture contained (the announcement), that not “a virgin,” but “a young female,” was to conceive and bring forth; you are refuted even by this fact, that a daily occurrence—the pregnancy and parturition of a young female, namely—cannot possibly seem anything of a sign. And the setting before us, then, of a virgin-mother is deservedly believed to be a sign; but not equally so a warrior-infant. For there would not in this case again be involved the question of a sign; but, the sign of a novel birth having been awarded, the next step after the sign is, that there is enunciated a different ensuing ordering1259 1259
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
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.viii Pg 2
Ezek. xxxiii. 11. adding, moreover, this gracious declaration, “Repent, O house of Israel, of your iniquity.39 39
Anf-01 v.vi.xi Pg 6
Comp. Ezek. xviii. 23; 32, Ezek. xxxiii. 11; 2 Pet. iii. 9. The love of the brethren at Troas salutes you; whence also I write to you by Burrhus,971 971 The ms. has “Burgus.” who was sent along with me by the Ephesians and Smyrnæans, to show their respect:972 972 Or, “for the sake of honour.” whom the Lord Jesus Christ will requite, in whom they hope, in flesh, and soul, and spirit, and faith, and love, and concord. Fare ye well in the Lord Jesus Christ, our common hope, in the Holy Ghost.
Anf-01 viii.iv.xlvii Pg 7
Ezek. xxxiii. 11–20. tells, repents of sins; and reckons sinful, unrighteous, and impious the man who fails away from piety and righteousness to unrighteousness and ungodliness. Wherefore also our Lord Jesus Christ said, ‘In whatsoever things I shall take you, in these I shall judge you.’ ”2094 2094
Anf-02 vi.iv.ii.vii Pg 12.1
Anf-02 vi.iv.ii.xv Pg 13.1
Anf-02 vi.iv.ii.xxiii Pg 29.1
Anf-03 v.iv.iii.xiii Pg 11
Ezek. xxxiii. 11. be feared, because He dislikes the sinners who do not repent. Accordingly, the divine law enjoins duties in respect of both these attributes: Thou shalt love God, and, Thou shalt fear God. It proposed one for the obedient man, the other for the transgressor.2866 2866
Anf-03 v.iv.v.x Pg 16
Ezek. xxxiii. 11. You will first have to deny that the Creator ever forgave sins; then you must in reason show3775 3775 Consequens est ut ostendas. that He never ordained any such prerogative for His Christ; and so you will prove how novel is that boasted3776 3776 Istam. benevolence of the, of course, novel Christ when you shall have proved that it is neither compatible with3777 3777 Parem. the Creator nor predicted by the Creator. But whether to remit sins can appertain to one who is said to be unable to retain them, and whether to absolve can belong to him who is incompetent even to condemn, and whether to forgive is suitable to him against whom no offence can be committed, are questions which we have encountered elsewhere,3778 3778 See book i. chap. xxvi.–xxviii. when we preferred to drop suggestions3779 3779 Admonere. rather than treat them anew.3780 3780 Retractare: give a set treatise about them. Concerning the Son of man our rule3781 3781 Præscriptio. is a twofold one: that Christ cannot lie, so as to declare Himself the Son of man, if He be not truly so; nor can He be constituted the Son of man, unless He be born of a human parent, either father or mother. And then the discussion will turn on the point, of which human parent He ought to be accounted the son—of the father or the mother? Since He is (begotten) of God the Father, He is not, of course, (the son) of a human father. If He is not of a human father, it follows that He must be (the son) of a human mother. If of a human mother, it is evident that she must be a virgin. For to whom a human father is not ascribed, to his mother a husband will not be reckoned; and then to what mother a husband is not reckoned, the condition of virginity belongs.3782 3782 To secure terseness in the premisses, we are obliged to lengthen out the brief terms of the conclusion, virgo est. But if His mother be not a virgin, two fathers will have to be reckoned to Him—a divine and a human one. For she must have a husband, not to be a virgin; and by having a husband, she would cause two fathers—one divine, the other human—to accrue to Him, who would thus be Son both of God and of a man. Such a nativity (if one may call it so)3783 3783 Si forte. the mythic stories assign to Castor or to Hercules. Now, if this distinction be observed, that is to say, if He be Son of man as born of His mother, because not begotten of a father, and His mother be a virgin, because His father is not human—He will be that Christ whom Isaiah foretold that a virgin should conceive,3784 3784
Anf-03 v.iv.vi.xi Pg 13
Ezek. xxxiii. 11. Now, if Marcion’s god has exhibited or proclaimed any such thing as this, I will allow him to be “the Father of mercies.” Since, however, he ascribes to him this title only from the time he has been revealed, as if he were the father of mercies from the time only when he began to liberate the human race, then we on our side, too,5690 5690 Atquin et nos. adopt the same precise date of his alleged revelation; but it is that we may deny him! It is then not competent to him to ascribe any quality to his god, whom indeed he only promulged by the fact of such an ascription; for only if it were previously evident that his god had an existence, could he be permitted to ascribe an attribute to him. The ascribed attribute is only an accident; but accidents5691 5691 The Contingent qualities in logic. are preceded by the statement of the thing itself of which they are predicated, especially when another claims the attribute which is ascribed to him who has not been previously shown to exist. Our denial of his existence will be all the more peremptory, because of the fact that the attribute which is alleged in proof of it belongs to that God who has been already revealed. Therefore “the New Testament” will appertain to none other than Him who promised it—if not “its letter, yet its spirit;”5692 5692
Anf-03 v.x.i Pg 15
Ezek. xxxiii. 11. And how is He eager for the death of those who are not sinners? Whom will not these, and perhaps other subtle devices containing heretical poisons, pierce either for doubt if not for destruction, or for irritation if not for death? As for you, therefore, do you, if faith is on the alert, smite on the spot the scorpion with a curse, so far as you can, with your sandal, and leave it dying in its own stupefaction? But if it gluts the wound, it drives the poison inwards, and makes it hasten into the bowels; forthwith all the former senses become dull, the blood of the mind freezes, the flesh of the spirit pines away, loathing for the Christian name is accompanied by a sense of sourness. Already the understanding also seeks for itself a place where it may throw up; and thus, once for all, the weakness with which it has been smitten breathes out wounded faith either in heresy or in heathenism. And now the present state of matters is such, that we are in the midst of an intense heat, the very dog-star of persecution,—a state originating doubtless with the dog-headed one himself.8223 8223 i.e. the devil.—Tr. Of some Christians the fire, of others the sword, of others the beasts, have made trial; others are hungering in prison for the martyrdoms of which they have had a taste in the meantime by being subjected to clubs and claws8224 8224 An instrument of torture, so called.—Tr. besides. We ourselves, having been appointed for pursuit, are like hares being hemmed in from a distance; and heretics go about according to their wont. Therefore the state of the times has prompted me to prepare by my pen, in opposition to the little beasts which trouble our sect, our antidote against poison, that I may thereby effect cures. You who read will at the same time drink. Nor is the draught bitter. If the utterances of the Lord are sweeter than honey and the honeycombs,8225 8225
Anf-03 vi.ii.iv Pg 4
Dan. vii. 24, very loosely quoted. In like manner Daniel says concerning the same, “And I beheld the fourth beast, wicked and powerful, and more savage than all the beasts of the earth, and how from it sprang up ten horns, and out of them a little budding horn, and how it subdued under one three of the great horns.”1471 1471
Anf-01 viii.iv.cxxxvii Pg 2
Zech. ii. 8. to God, is as one that touches the apple of God’s eye, how much more so is he that touches His beloved! And that this is He, has been sufficiently demonstrated.”
Anf-03 v.iv.v.xxxv Pg 4
Zech. ii. 8. Such identity of care proceeds from one and the same Being. A trespassing brother He will have rebuked.4862 4862
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 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
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 viii.iv.cxxxvii Pg 2
Zech. ii. 8. to God, is as one that touches the apple of God’s eye, how much more so is he that touches His beloved! And that this is He, has been sufficiently demonstrated.”
Anf-03 v.iv.v.xxxv Pg 4
Zech. ii. 8. Such identity of care proceeds from one and the same Being. A trespassing brother He will have rebuked.4862 4862
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-02 vi.iv.iv.xxi Pg 52.1
Anf-01 ix.iv.xi Pg 22
Lam. iv. 20, after LXX. But salvation, as being flesh: for “the Word was made flesh, and dwelt among us.”3414 3414
Npnf-201 iii.xvi.iv Pg 94
Anf-01 viii.ii.xlvii Pg 2
Isa. lxiv. 10–12. And ye are convinced that Jerusalem has been laid waste, as was predicted. And concerning its desolation, and that no one should be permitted to inhabit it, there was the following prophecy by Isaiah: “Their land is desolate, their enemies consume it before them, and none of them shall dwell therein.”1865 1865
Anf-01 viii.iv.xxv Pg 5
Isa. lxiii. 15 to end, and Isa. lxiv.
Anf-01 viii.ii.lii Pg 4
Zech. xii. 3–14; Isa. lxiii. 17, Isa. lxiv. 11.
Treasury of Scriptural Knowledge, Chapter 3VERSE (25) - 2Ch 29:9 Jer 11:22; 14:18; 18:21; 19:7; 21:9 La 2:21 Am 9:10
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