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PARALLEL HISTORY BIBLE - Isaiah 37:33


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LXX- Greek Septuagint - Isaiah 37:33

δια 1223 2203 τουτο 5124 ουτως 3779 λεγει 3004 5719 κυριος 2962 επι 1909 βασιλεα 935 ασσυριων ου 3739 3757 μη 3361 εισελθη 1525 5632 εις 1519 την 3588 πολιν 4172 ταυτην 3778 ουδε 3761 μη 3361 βαλη 906 5632 επ 1909 ' αυτην 846 βελος ουδε 3761 μη 3361 επιβαλη επ 1909 ' αυτην 846 θυρεον 2375 ουδε 3761 μη 3361 κυκλωση επ 1909 ' αυτην 846 χαρακα 5482

Douay Rheims Bible

Wherefore thus saith the Lord concerning the king of the Assyrians: He shall not come into this city, nor shoot an arrow into it, nor come before it with shield, nor cast a trench about it.

King James Bible - Isaiah 37:33

Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there nor come before it with shields, nor cast a bank against it.

World English Bible

Therefore thus says Yahweh concerning the king of Assyria, 'He will not come to this city, nor shoot an arrow there, neither will he come before it with shield, nor cast up a mound against it.

World Wide Bible Resources


Isaiah 37:33

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

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.iv.xxi Pg 23
Isa. xxxiii. 20.

And that it was not a mere man who died for us, Isaiah says: “And the holy Lord remembered His dead Israel, who had slept in the land of sepulture; and He came down to preach His salvation to them, that He might save them.”3702

3702 Irenæus quotes this as from Isaiah on the present occasion; but in book iv. 22, 1, we find him referring the same passage to Jeremiah. It is somewhat remarkable that it is to be found in neither prophet, although Justin Martyr, in his dialogue with Trypho, [chap. lxxii. and notes, Dial. with Trypho, in this volume,] brings it forward as an argument against him, and directly accuses the Jews of having fraudulently removed it from the sacred text. It is, however, to be found in no ancient version of Jewish Targum, which fact may be regarded as a decisive proof of its spuriousness.

And Amos (Micah) the prophet declares the same: “He will turn again, and will have compassion upon us: He will destroy our iniquities, and will cast our sins into the depths of the sea.”3703

3703 Mic. vii. 9.

And again, specifying the place of His advent, he says: “The Lord hath spoken from Zion, and He has uttered His voice from Jerusalem.”3704

3704


Treasury of Scriptural Knowledge, Chapter 37

VERSE 	(33) - 

Isa 8:7-10; 10:32-34; 17:12,14; 33:20 2Ki 19:32-35


PARALLEL VERSE BIBLE

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