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PARALLEL HISTORY BIBLE - Isaiah 56:8
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 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12
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LXX- Greek Septuagint - Isaiah 56:8 ειπεν 2036 5627 κυριος 2962 ο 3588 3739 συναγων 4863 5723 τους 3588 διεσπαρμενους ισραηλ 2474 οτι 3754 συναξω 4863 5692 επ 1909 ' αυτον 846 συναγωγην 4864
Douay Rheims Bible The Lord God, who gathereth the scattered of Israel, saith: I will still gather unto him his congregation.
King James Bible - Isaiah 56:8 The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him.
World English Bible The Lord Yahweh, who gathers the outcasts of Israel, says, "Yet will I gather [others] to him, besides his own who are gathered."
Early Church Father Links Npnf-101 vi.IV.XII Pg 4
World Wide Bible Resources
Isaiah 56:8
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.vi.xxxiv Pg 9
Isa. xi. 12. and remembered His own dead ones who had formerly fallen asleep,4261 4261 Comp. book iii. 20, 4. and came down to them that He might deliver them: but the second in which He will come on the clouds,4262 4262
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
Treasury of Scriptural Knowledge, Chapter 56VERSE (8) - Isa 11:11,12; 27:12,13; 54:7 Ps 106:47; 107:2,3; 147:2 Jer 30:17
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