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PARALLEL HISTORY BIBLE - Isaiah 54:11
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
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LXX- Greek Septuagint - Isaiah 54:11 ταπεινη και 2532 ακαταστατος 182 ου 3739 3757 παρεκληθης ιδου 2400 5628 εγω 1473 ετοιμαζω σοι 4671 4674 ανθρακα τον 3588 λιθον 3037 σου 4675 και 2532 τα 3588 θεμελια 2310 σου 4675 σαπφειρον
Douay Rheims Bible O poor little one, tossed with tempest, without all comfort, behold I will lay thy stones in order, and will lay thy foundations with sapphires,
King James Bible - Isaiah 54:11 O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires.
World English Bible "You afflicted, tossed with storms, and not comforted, behold, I will set your stones in beautiful colors, and lay your foundations with sapphires.
World Wide Bible Resources
Isaiah 54:11
Early Christian Commentary - (A.D. 100 - A.D. 325) Npnf-201 iii.xvi.iv Pg 136
Npnf-201 iii.xvi.iv Pg 138
Npnf-201 iii.xvi.iv Pg 139
Npnf-201 iii.xvi.iv Pg 141
Anf-01 iv.ii.x Pg 7
Isa. lii. 5. Teach, therefore, sobriety to all, and manifest it also in your own conduct.
Anf-01 v.iv.viii Pg 4
Isa. lii. 5.
Anf-01 v.iv.viii Pg 14
Isa. lii. 5.
Anf-01 viii.iv.xvii Pg 2
Isa. lii. 5. And: ‘Woe unto their soul! because they have devised an evil device against themselves, saying, Let us bind the righteous, for he is distasteful to us. Therefore they shall eat the fruit of their doings. Woe unto the wicked! evil shall be rendered to him according to the works of his hands.’ And again, in other words:1987 1987
Anf-03 iv.iv.xiv Pg 3
Literally, “in a fat,” etc., [or, “in a rich”]. and acceptable sacrifice, according as Thou, the ever-truthful458 458 Literally, “the not false and true God.” God, hast foreordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen.”459 459
Anf-03 iv.ix.xiii Pg 62
See Isa. lii. 5; Ezek. xxxvi. 20, 23; Rom. ii. 24. (The passage in Isaiah in the LXX. agrees with Rom. ii. 24.) for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian. And because they had committed these crimes, and had failed to understand that Christ “was to be found”1439 1439
Anf-03 v.iv.iv.xxiii Pg 6
Isa. lii. 5. (for from them did the blasphemy originate); neither in the interval from Tiberius to Vespasian did they learn repentance.3420 3420 Compare Adv. Judæos, 13, p. 171, for a like statement. Therefore “has their land become desolate, their cities are burnt with fire, their country strangers are devouring before their own eyes; the daughter of Sion has been deserted like a cottage in a vineyard, or a lodge in a garden of cucumbers,”3421 3421
Anf-03 v.iv.v.xiv Pg 45
Isa. lii. 5. and in another passage: “Lay the penalty on3977 3977 Sancite. Him who surrenders3978 3978 Circumscribit. His own life, who is held in contempt by the Gentiles, whether servants or magistrates.”3979 3979
Npnf-201 iii.xvi.iv Pg 136
Anf-01 ix.vii.xxxv Pg 21
Isa. liv. 11–14. And yet again does he say the same thing: “Behold, I make Jerusalem a rejoicing, and my people [a joy]; for the voice of weeping shall be no more heard in her, nor the voice of crying. Also there shall not be there any immature [one], nor an old man who does not fulfil his time: for the youth shall be of a hundred years; and the sinner shall die a hundred years old, yet shall be accursed. And they shall build houses, and inhabit them themselves; and shall plant vineyards, and eat the fruit of them themselves, and shall drink wine. And they shall not build, and others inhabit; neither shall they prepare the vineyard, and others eat. For as the days of the tree of life shall be the days of the people in thee; for the works of their hands shall endure.”4764 4764
Npnf-201 iii.xvi.iv Pg 157
Anf-02 vi.ii.viii Pg 13.1
Anf-02 vi.iv.v.xiv Pg 146.1
Anf-03 v.iv.v.i Pg 34
Deut. xxxii. 39. —even the same “who createth evil and maketh peace;”3509 3509
Anf-03 v.iv.vi.xi Pg 19
Deut. xxxii. 39. We have already made good the Creator’s claim to this twofold character of judgment and goodness5696 5696 See above in book ii. [cap. xi. p. 306.] —“killing in the letter” through the law, and “quickening in the Spirit” through the Gospel. Now these attributes, however different they be, cannot possibly make two gods; for they have already (in the prevenient dispensation of the Old Testament) been found to meet in One.5697 5697 Apud unum recenseri prævenerunt. He alludes to Moses’ veil, covered with which “his face could not be stedfastly seen by the children of Israel.”5698 5698
Anf-03 v.viii.ix Pg 10
Deut. xxxii. 39. Why reproach the flesh with those conditions which wait for God, which hope in God, which receive honour from God, which He succours? I venture to declare, that if such casualties as these had never befallen the flesh, the bounty, the grace, the mercy, (and indeed) all the beneficent power of God, would have had no opportunity to work.7351 7351 Vacuisset.
Anf-03 v.viii.xxviii Pg 10
Isa. xxxviii. 12, 13; 16. The very words, however, occur not in Isaiah, but in 1 Sam. ii. 6; Deut. xxxii. 39. Certainly His making alive is to take place after He has killed. As, therefore, it is by death that He kills, it is by the resurrection that He will make alive. Now it is the flesh which is killed by death; the flesh, therefore, will be revived by the resurrection. Surely if killing means taking away life from the flesh, and its opposite, reviving, amounts to restoring life to the flesh, it must needs be that the flesh rise again, to which the life, which has been taken away by killing, has to be restored by vivification.
Anf-01 ix.vii.xxxv Pg 8
Isa. xxx. 25, 26. Now “the pain of the stroke” means that inflicted at the beginning upon disobedient man in Adam, that is, death; which [stroke] the Lord will heal when He raises us from the dead, and restores the inheritance of the fathers, as Isaiah again says: “And thou shall be confident in the Lord, and He will cause thee to pass over the whole earth, and feed thee with the inheritance of Jacob thy father.”4753 4753
Anf-02 ii.iv.v Pg 10.1
Anf-03 v.viii.xxvii Pg 8
Isa. lviii. 8. where he has no thought of cloaks or stuff gowns, but means the rising of the flesh, which he declared the resurrection of, after its fall in death. Thus we are furnished even with an allegorical defence of the resurrection of the body. When, then, we read, “Go, my people, enter into your closets for a little season, until my anger pass away,”7479 7479
Anf-03 iv.ix.xiii Pg 53
Oehler refers to Hos. vi. 1; add 2 (ad init.). —which is His glorious resurrection—He received back into the heavens (whence withal the Spirit Himself had come to the Virgin1430 1430
Anf-03 v.iv.v.xliii Pg 5
Hos. v. 15 and vi. 1; 2. For who can refuse to believe that these words often revolved5168 5168 Volutata. in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when “they found not the body (of the Lord Jesus),”5169 5169
Anf-03 iv.ix.xiii Pg 26
See Ex. xv. 22–26. just as we do, who, drawn out from the calamities of the heathendom1405 1405 Sæculi. in which we were tarrying perishing with thirst (that is, deprived of the divine word), drinking, “by the faith which is on Him,”1406 1406
Anf-03 v.iv.v.xxxiii Pg 6
What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon. This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler). For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776 4776 Ab actu. relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777 4777 Auctorem. of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778 4778 Famulatam. to it, He hurled4779 4779 Ammentavit. this sentence against them, “Ye cannot serve God and mammon.”4780 4780
Anf-01 ix.vii.xxxv Pg 8
Isa. xxx. 25, 26. Now “the pain of the stroke” means that inflicted at the beginning upon disobedient man in Adam, that is, death; which [stroke] the Lord will heal when He raises us from the dead, and restores the inheritance of the fathers, as Isaiah again says: “And thou shall be confident in the Lord, and He will cause thee to pass over the whole earth, and feed thee with the inheritance of Jacob thy father.”4753 4753
Anf-02 vi.iii.i.ix Pg 43.1
Anf-02 vi.iii.i.ix Pg 43.1
Anf-01 viii.iv.lix Pg 3
Ex. ii. 23. and so on until, ‘Go and gather the elders of Israel, and thou shalt say unto them, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to me, saying, I am surely beholding you, and the things which have befallen you in Egypt.’ ”2163 2163
Anf-01 viii.iv.lx Pg 5
Ex. iii. 2–4. In the same manner, therefore, in which the Scripture calls Him who appeared to Jacob in the dream an Angel, then [says] that the same Angel who appeared in the dream spoke to him,2165 2165
Anf-03 v.x.i Pg 12
Ex. iii. 2. then the Gnostics break out, then the Valentinians creep forth, then all the opponents of martyrdom bubble up, being themselves also hot to strike, penetrate, kill. For, because they know that many are artless and also inexperienced, and weak moreover, that a very great number in truth are Christians who veer about with the wind and conform to its moods, they perceive that they are never to be approached more than when fear has opened the entrances to the soul, especially when some display of ferocity has already arrayed with a crown the faith of martyrs. Therefore, drawing along the tail hitherto, they first of all apply it to the feelings, or whip with it as if on empty space. Innocent persons undergo such suffering. So that you may suppose the speaker to be a brother or a heathen of the better sort. A sect troublesome to nobody so dealt with! Then they pierce. Men are perishing without a reason. For that they are perishing, and without a reason, is the first insertion. Then they now strike mortally. But the unsophisticated souls8220 8220 The opponents of martyrdoms are meant.—Tr. know not what is written, and what meaning it bears, where and when and before whom we must confess, or ought, save that this, to die for God, is, since He preserves me, not even artlessness, but folly, nay madness. If He kills me, how will it be His duty to preserve me? Once for all Christ died for us, once for all He was slain that we might not be slain. If He demands the like from me in return, does He also look for salvation from my death by violence? Or does God importune for the blood of men, especially if He refuses that of bulls and he-goats?8221 8221
Anf-01 ix.vi.viii Pg 16
Ex. iii. 7, 8. For the Son, who is the Word of God, arranged these things beforehand from the beginning, the Father being in no want of angels, in order that He might call the creation into being, and form man, for whom also the creation was made; nor, again, standing in need of any instrumentality for the framing of created things, or for the ordering of those things which had reference to man; while, [at the same time,] He has a vast and unspeakable number of servants. For His offspring and His similitude3879 3879 Massuet here observes, that the fathers called the Holy Spirit the similitude of the Son. do minister to Him in every respect; that is, the Son and the Holy Spirit, the Word and Wisdom; whom all the angels serve, and to whom they are subject. Vain, therefore, are those who, because of that declaration, “No man knoweth the Father, but the Son,”3880 3880
Anf-01 ix.vi.xiii Pg 13
Ex. iii. 7, 8. it being customary from the beginning with the Word of God to ascend and descend for the purpose of saving those who were in affliction.
Edersheim Bible History Lifetimes xi.ix Pg 29.4
Treasury of Scriptural Knowledge, Chapter 54VERSE (11) - :6; 49:14; 51:17-19,23; 52:1-5; 60:15 Ex 2:23; 3:2,7 De 31:17
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