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PARALLEL HISTORY BIBLE - Micah 6:9
CHAPTERS: Micah 1, 2, 3, 4, 5, 6, 7 
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LXX- Greek Septuagint - Micah 6:9 φωνη 5456 κυριου 2962 τη 3588 πολει 4172 επικληθησεται και 2532 σωσει 4982 5692 φοβουμενους το 3588 ονομα 3686 αυτου 847 ακουε 191 5720 φυλη και 2532 τις 5100 5101 κοσμησει πολιν 4172
Douay Rheims Bible The voice of the Lord crieth to the city, and salvation shall be to them that fear thy name: hear, O ye tribes, and who shall approve it?
King James Bible - Micah 6:9 The LORD's voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it.
World English Bible Yahweh's voice calls to the city, and wisdom sees your name: "Listen to the rod, and he who appointed it.
Early Church Father Links Anf-05 iv.v.xii.iv.xxii Pg 18
World Wide Bible Resources
Micah 6:9
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.vii.xxxiv Pg 19
Isa. xl. 6, etc. I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is [true] now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just [the words shall also apply] to those animals mentioned. For God is rich in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is [to be sought] for showing that the lion shall [then] feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw [at that period], of what a quality must the wheat itself be whose straw shall serve as suitable food for lions?
Anf-02 vi.iv.iii Pg 239.1
Anf-02 vi.iv.iv.xxi Pg 41.1
Anf-03 v.iv.iii.xxii Pg 14
An inexact quotation of Isa. xl .28. Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975 2975 Honorem. to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976 2976 Infuscabit. to the rich man and the king; or will the consideration2977 2977 Titulus. of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978 2978
Anf-03 v.vi.xxxii Pg 4
Isa. xl. 6. and amongst these is the soul of mortal man, except when it has found salvation by faith. The souls of just men, that is to say, our souls, will be conveyed to the Demiurge in the abodes of the middle region. We are duly thankful; we shall be content to be classed with our god, in whom lies our own origin.6904 6904 See above, in ch. xxiv. p. 515. Into the palace of the Pleroma nothing of the animal nature is admitted—nothing but the spiritual swarm of Valentinus. There, then, the first process is the despoiling of men themselves, that is, men within the Pleroma.6905 6905 Interiores. Now this despoiling consists of the putting off of the souls in which they appear to be clothed, which they will give back to their Demiurge as they had obtained6906 6906 Averterant. them from him. They will then become wholly intellectual spirits—impalpable,6907 6907 Neque detentui obnoxii. invisible6908 6908 Neque conspectui obnoxii. —and in this state will be readmitted invisibly to the Pleroma—stealthily, if the case admits of the idea.6909 6909 Si ita est: or, “since such is the fact.” What then? They will be dispersed amongst the angels, the attendants on Soter. As sons, do you suppose? Not at all. As servants, then? No, not even so. Well, as phantoms? Would that it were nothing more! Then in what capacity, if you are ashamed to tell us? In the capacity of brides. Then will they end6910 6910 Claudent. their Sabine rapes with the sanction of wedlock. This will be the guerdon of the spiritual, this the recompense of their faith! Such fables have their use. Although but a Marcus or a Gaius,6911 6911 But slaves, in fact. full-grown in this flesh of ours, with a beard and such like proofs (of virility,) it may be a stern husband, a father, a grandfather, a great-grandfather (never mind what, in fact, if only a male), you may perhaps in the bridal-chamber of the Pleroma—I have already said so tacitly6912 6912 This parenthetic clause, “tacendo jam dixi,” perhaps means, “I say this with shame,” “I would rather not have to say it.” —even become the parent by an angel of some Æon of high numerical rank.6913 6913 The common reading is, “Onesimum Æonem,” an Æon called Onesimus, in supposed allusion to Philemon’s Onesimus. But this is too far-fetched. Oehler discovers in “Onesimum” the corruption of some higher number ending in “esimum.” For the right celebration of these nuptials, instead of the torch and veil, I suppose that secret fire is then to burst forth, which, after devastating the whole existence of things, will itself also be reduced to nothing at last, after everything has been reduced to ashes; and so their fable too will be ended.6914 6914 This is Oehler’s idea of “et nulla jam fabula.” Rigaltius, however, gives a good sense to this clause: “All will come true at last; there will be no fable.” But I, too, am no doubt a rash man, in having exposed so great a mystery in so derisive a way: I ought to be afraid that Achamoth, who did not choose to make herself known even to her own son, would turn mad, that Theletus would be enraged, that Fortune6915 6915 The same as Macariotes, in ch. viii. above, p. 507. would be irritated. But I am yet a liege-man of the Demiurge. I have to return after death to the place where there is no more giving in marriage, where I have to be clothed upon rather than to be despoiled,—where, even if I am despoiled of my sex, I am classed with angels—not a male angel, nor a female one. There will be no one to do aught against me, nor will they then find any male energy in me.
Anf-02 vi.iv.iii Pg 239.1
Anf-02 vi.iv.iv.xxi Pg 41.1
Anf-03 v.iv.iii.xxii Pg 14
An inexact quotation of Isa. xl .28. Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975 2975 Honorem. to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976 2976 Infuscabit. to the rich man and the king; or will the consideration2977 2977 Titulus. of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978 2978
Anf-03 v.iv.v.xxxiii Pg 31
Isa. xl. 8. Since even then by Isaiah it was Christ, the Word and Spirit4801 4801 See above, note on chap. xxviii., towards the end, on this designation of Christ’s divine nature. of the Creator, who prophetically described John as “the voice of one crying in the wilderness to prepare the way of the Lord,”4802 4802
Anf-03 v.iv.v.xxxix Pg 50
Isa. xl. 8. Let the disciples also be warned, “lest their hearts be overcharged with surfeiting and drunkenness, and cares of this world; and so that day come upon them unawares, like a snare”5062 5062
Treasury of Scriptural Knowledge, Chapter 6VERSE (9) - Mic 3:12 Isa 24:10-12; 27:10; 32:13,14; 40:6-8; 66:6 Jer 19:11-13
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