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PARALLEL HISTORY BIBLE - Isaiah 46:5


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LXX- Greek Septuagint - Isaiah 46:5

τινι 5100 με 3165 ωμοιωσατε ιδετε 1492 5628 τεχνασασθε οι 3588 πλανωμενοι 4105 5746

Douay Rheims Bible

To whom have you likened me, and made me equal, and compared me, and made me like?

King James Bible - Isaiah 46:5

To whom will ye liken me, and make me equal, and compare me, that we may be like?

World English Bible

"To whom will you liken me, and make me equal, and compare me, that we may be like?

Early Church Father Links

Anf-05 iv.v.xii.iv.lxi Pg 10, Anf-06 xii.iii.vi.xiv Pg 2, Npnf-210 iv.iv.iii.xiii Pg 7

World Wide Bible Resources


Isaiah 46:5

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

Anf-02 vi.iv.v.xiv Pg 72.1


Anf-02 vi.iv.v.xiv Pg 109.1


Anf-02 vi.ii.viii Pg 17.1


Anf-03 v.iv.ii.iv Pg 3
Isa. xl. 18; 25.

Human circumstances may perhaps be compared with divine ones, but they may not be with GodGod is one thing, and what belongs to God is another thing. Once more:2371

2371 Denique.

you who apply the example of a king, as a great supreme, take care that you can use it properly. For although a king is supreme on his throne next to God, he is still inferior to God; and when he is compared with God, he will be dislodged2372

2372 Excidet.

from that great supremacy which is transferred to God. Now, this being the case, how will you employ in a comparison with God an object as your example, which fails2373

2373 Amittitur. “Tertullian” (who thinks lightly of the analogy of earthly monarchs) “ought rather to have contended that the illustration strengthened his argument.  In each kingdom there is only one supreme power; but the universe is God’s kingdom: there is therefore only one supreme power in the universe.”— Bp. Kaye, On the Writings of Tertullian, Third edition, p. 453, note 2.

in all the purposes which belong to a comparison? Why, when supreme power among kings cannot evidently be multifarious, but only unique and singular, is an exception made in the case of Him (of all others)2374

2374 Scilicet.

who is King of kings, and (from the exceeding greatness of His power, and the subjection of all other ranks2375

2375 Graduum.

to Him) the very summit,2376

2376 Culmen.

as it were, of dominion? But even in the case of rulers of that other form of government, where they one by one preside in a union of authority, if with their petty2377

2377 Minutalibus regnis.

prerogatives of royalty, so to say, they be brought on all points2378

2378 Undique.

into such a comparison with one another as shall make it clear which of them is superior in the essential features2379

2379 Substantiis.

and powers of royalty, it must needs follow that the supreme majesty will redound2380

2380 Eliquetur.

to one alone,—all the others being gradually, by the issue of the comparison, removed and excluded from the supreme authority. Thus, although, when spread out in several hands, supreme authority seems to be multifarious, yet in its own powers, nature, and condition, it is unique. It follows, then, that if two gods are compared, as two kings and two supreme authorities, the concentration of authority must necessarily, according to the meaning of the comparison, be conceded to one of the two; because it is clear from his own superiority that he is the supreme, his rival being now vanquished, and proved to be not the greater, however great. Now, from this failure of his rival, the other is unique in power, possessing a certain solitude, as it were, in his singular pre-eminence. The inevitable conclusion at which we arrive, then, on this point is this: either we must deny that God is the great Supreme, which no wise man will allow himself to do; or say that God has no one else with whom to share His power.


Anf-02 vi.iv.v.xiv Pg 72.1


Anf-02 vi.iv.v.xiv Pg 109.1


Anf-03 v.iv.ii.iv Pg 3
Isa. xl. 18; 25.

Human circumstances may perhaps be compared with divine ones, but they may not be with GodGod is one thing, and what belongs to God is another thing. Once more:2371

2371 Denique.

you who apply the example of a king, as a great supreme, take care that you can use it properly. For although a king is supreme on his throne next to God, he is still inferior to God; and when he is compared with God, he will be dislodged2372

2372 Excidet.

from that great supremacy which is transferred to God. Now, this being the case, how will you employ in a comparison with God an object as your example, which fails2373

2373 Amittitur. “Tertullian” (who thinks lightly of the analogy of earthly monarchs) “ought rather to have contended that the illustration strengthened his argument.  In each kingdom there is only one supreme power; but the universe is God’s kingdom: there is therefore only one supreme power in the universe.”— Bp. Kaye, On the Writings of Tertullian, Third edition, p. 453, note 2.

in all the purposes which belong to a comparison? Why, when supreme power among kings cannot evidently be multifarious, but only unique and singular, is an exception made in the case of Him (of all others)2374

2374 Scilicet.

who is King of kings, and (from the exceeding greatness of His power, and the subjection of all other ranks2375

2375 Graduum.

to Him) the very summit,2376

2376 Culmen.

as it were, of dominion? But even in the case of rulers of that other form of government, where they one by one preside in a union of authority, if with their petty2377

2377 Minutalibus regnis.

prerogatives of royalty, so to say, they be brought on all points2378

2378 Undique.

into such a comparison with one another as shall make it clear which of them is superior in the essential features2379

2379 Substantiis.

and powers of royalty, it must needs follow that the supreme majesty will redound2380

2380 Eliquetur.

to one alone,—all the others being gradually, by the issue of the comparison, removed and excluded from the supreme authority. Thus, although, when spread out in several hands, supreme authority seems to be multifarious, yet in its own powers, nature, and condition, it is unique. It follows, then, that if two gods are compared, as two kings and two supreme authorities, the concentration of authority must necessarily, according to the meaning of the comparison, be conceded to one of the two; because it is clear from his own superiority that he is the supreme, his rival being now vanquished, and proved to be not the greater, however great. Now, from this failure of his rival, the other is unique in power, possessing a certain solitude, as it were, in his singular pre-eminence. The inevitable conclusion at which we arrive, then, on this point is this: either we must deny that God is the great Supreme, which no wise man will allow himself to do; or say that God has no one else with whom to share His power.


Npnf-201 iii.xv.ix Pg 24


Npnf-201 iv.vi.i.xxxviii Pg 12


Anf-03 v.iv.v.xiv Pg 16
Ps. cxiii. 5–8.

that is, in His own kingdom. And likewise earlier, in the book of Kings,3948

3948 The books of “Samuel” were also called the books of “Kings.”

Hannah the mother of Samuel gives glory to God in these words: “He raiseth the poor man from the ground, and the beggar, that He may set him amongst the princes of His people (that is, in His own kingdom), and on thrones of glory” (even royal ones).3949

3949


Npnf-201 iii.xv.ix Pg 24


Npnf-201 iv.vi.i.xxxviii Pg 12


Anf-01 ix.iv.ix Pg 12
Ps. cxv. 3.

But the things established are distinct from Him who has established them, and what have been made from Him who has made them. For He is Himself uncreated, both without beginning and end, and lacking nothing. He is Himself sufficient for Himself; and still further, He grants to all others this very thing, existence; but the things which have been made by Him have received a beginning. But whatever things had a beginning, and are liable to dissolution, and are subject to and stand in need of Him who made them, must necessarily in all respects have a different term [applied to them], even by those who have but a moderate capacity for discerning such things; so that He indeed who made all things can alone, together with His Word, properly be termed God and Lord: but the things which have been made cannot have this term applied to them, neither should they justly assume that appellation which belongs to the Creator.

Edersheim Bible History

Lifetimes xi.xv Pg 5.1


Treasury of Scriptural Knowledge, Chapter 46

VERSE 	(5) - 

Isa 40:18,25 Ex 15:11 Ps 86:8; 89:6,8; 113:5 Jer 10:6,7,16 Php 2:6


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