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PARALLEL HISTORY BIBLE - Isaiah 59:18
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
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LXX- Greek Septuagint - Isaiah 59:18 ως 5613 ανταποδωσων ανταποδοσιν 469 ονειδος 3681 τοις 3588 υπεναντιοις
Douay Rheims Bible As unto revenge, as it were to repay wrath to his adversaries, and a reward to his enemies: he will repay the like to the islands.
King James Bible - Isaiah 59:18 According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence.
World English Bible According to their deeds, accordingly he will repay, wrath to his adversaries, recompense to his enemies; to the islands he will repay recompense.
World Wide Bible Resources
Isaiah 59:18
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.iv.v.xxv Pg 39
This passage it is not easy to identify. [See Is. lxiii. 3.] The books point to Isa. lxv. 5, but there is there no trace of it. Therefore He reckoned them “as the drop of a bucket,”4502 4502
Anf-03 v.iv.v.xxv Pg 40
Isa. xl. 15. [Compare Is. lxiii. 3. Sept.] while “Sion He left as a look-out4503 4503 Speculam. in a vineyard.”4504 4504
Anf-03 v.iv.v.xlvi Pg 4
Easy enough, by the LXX. See Isaiah lxiii. 3. καὶ τῶν εθνῶν οὐκ ἔστιν ἀνὴρ μετ᾽ εμοῦ. The first verse, referring to Edom, leads our author to accentuate this point of Gentile ignorance.
Npnf-201 iii.xvi.iv Pg 139
Anf-01 viii.iv.xxvi Pg 4
Isa. lxii. 10 to end, Isa. lxiii. 1–6.
Anf-02 vi.iii.ii.i Pg 20.1
Anf-01 ix.iii.xxv Pg 14
Ex. xxv. 17. also does in like manner not at all harmonize with their expositions. Moreover, the table of shew-bread3162 3162
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-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture. And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678 1678
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-02 vi.iii.i.ix Pg 70.1
Anf-02 vi.iii.iii.iii Pg 11.1
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-02 vi.iii.iii.iii Pg 11.1
Anf-02 vi.iii.i.ix Pg 70.1
Anf-02 vi.iii.iii.iii Pg 11.1
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-01 v.vii.i Pg 6
Isa. v. 26, Isa. xlix. 22. for all ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church.
Anf-03 v.iv.v.xiv Pg 27
Isa. v. 26. swiftly, because hastening towards the fulness of the times; with speed, because unclogged by the weights of the ancient law. They shall neither hunger nor thirst. Therefore they shall be filled,—a promise which is made to none but those who hunger and thirst. And again He says: “Behold, my servants shall be filled, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty.”3959 3959
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-02 vi.iii.i.ix Pg 70.1
Anf-02 vi.iii.iii.iii Pg 11.1
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-02 vi.iii.iii.iii Pg 11.1
Anf-03 v.iv.v.xxix Pg 42
Vel: or, “if you please;” indicating some uncertainty in the quotation. The passage is more like Jer. xv. 14 than anything in Isaiah (see, however, Isa. xxx. 27; 30). by Isaiah, “A fire has been kindled in mine anger.” He cannot lie. If it is not He who uttered His voice out of even the burning bush, it can be of no importance4691 4691 Viderit. what fire you insist upon being understood. Even if it be but figurative fire, yet, from the very fact that he takes from my element illustrations for His own sense, He is mine, because He uses what is mine. The similitude of fire must belong to Him who owns the reality thereof. But He will Himself best explain the quality of that fire which He mentioned, when He goes on to say, “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division.”4692 4692
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-02 vi.iii.i.ix Pg 70.1
Anf-02 vi.iii.iii.iii Pg 11.1
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-02 vi.iii.iii.iii Pg 11.1
Anf-01 viii.iv.xxvi Pg 4
Isa. lxii. 10 to end, Isa. lxiii. 1–6.
Anf-02 vi.iv.vi.xvi Pg 50.1
Anf-01 ii.ii.xlvi Pg 6
Ps. xviii. 25, 26. Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars206 206
Anf-02 vi.iv.v.viii Pg 26.1
Anf-02 vi.iv.ix Pg 267.1
Anf-03 v.iv.vi.xviii Pg 20
Ps. xviii. 26. and, “Thou shalt put away evil from among you.”6021 6021
Anf-02 vi.iv.iv.xx Pg 17.2
Anf-03 iv.ix.ix Pg 36
Comp. Ps. lxii. 12 (lxi. 13 in LXX.); Rom. ii. 6. Lawful , then, it was for the Christ of God to be precinct, in the Psalms, without warlike achievements, with the figurative sword of the word of God; to which sword is congruous the predicated “bloom,” together with the “grace of the lips;” with which sword He was then “girt upon the thigh,” in the eye of David, when He was announced as about to come to earth in obedience to God the Father’s decree. “The greatness of thy right hand,” he says, “shall conduct thee”1281 1281
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-01 v.xviii.v Pg 3
1 Sam. xvi. For he himself says in a certain place, “I was small among my brethren, and the youngest in the house of my father.”1372 1372 Ps. cl. 1 (in the Septuagint; not found at all in Hebrew).
Anf-03 v.iii.iii Pg 16
Ex. xvi. 8. No one of those has, [in fact,] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses,657 657
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
Treasury of Scriptural Knowledge, Chapter 59VERSE (18) - Isa 63:6 Job 34:11 Ps 18:24-26; 62:12 Jer 17:10; 50:29 Mt 16:27
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