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PARALLEL HISTORY BIBLE - Proverbs 1:27


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LXX- Greek Septuagint - Proverbs 1:27

και 2532 ως 5613 αν 302 αφικηται υμιν 5213 αφνω 869 θορυβος 2351 η 2228 1510 5753 3739 3588 δε 1161 καταστροφη 2692 ομοιως 3668 καταιγιδι παρη και 2532 οταν 3752 ερχηται 2064 5741 υμιν 5213 θλιψις 2347 και 2532 πολιορκια η 2228 1510 5753 3739 3588 οταν 3752 ερχηται 2064 5741 υμιν 5213 ολεθρος 3639

Douay Rheims Bible

When sudden calamity shall fall on you, and destruction, as a tempest, shall be at hand: when tribulation and distress shall come upon you:

King James Bible - Proverbs 1:27

When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you.

World English Bible

when calamity overtakes you like a storm, when your disaster comes on like a whirlwind; when distress and anguish come on you.

World Wide Bible Resources


Proverbs 1:27

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

Npnf-201 iii.xv.xi Pg 18


Anf-01 ix.vi.xxxiv Pg 52
Isa. vi. 1; Ps. cx. 1.

others beheld Him coming on the clouds as the Son of man;4293

4293


Anf-03 vi.ii.xii Pg 8
Or, as some read, “in the cross.”

And in another prophet He declares, “All day long I have stretched forth My hands to an unbelieving people, and one that gainsays My righteous way.”1612

1612


Anf-03 v.iv.vi.xi Pg 6
Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37" id="v.iv.vi.xi-p6.1" parsed="|Dan|2|19|2|20;|Dan|3|28|3|29;|Dan|4|34|0|0;|Dan|4|37|0|0" osisRef="Bible:Dan.2.19-Dan.2.20 Bible:Dan.3.28-Dan.3.29 Bible:Dan.4.34 Bible:Dan.4.37">Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37.

Now, if the title of Father may be claimed for (Marcion’s) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also “the Father of mercies,”5683

5683


Anf-01 ii.ii.viii Pg 4
Comp. Isa. i. 18.

than scarlet, and blacker than sackcloth, yet if ye turn to Me with your whole heart, and say, Father! I will listen to you, as to a holy41

41 These words are not found in Scripture, though they are quoted again by Clem. Alex. (Pædag., i. 10) as from Ezekiel.

people.” And in another place He speaks thus: “Wash you, and become clean; put away the wickedness of your souls from before mine eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye refuse, and will not hearken unto Me, the sword shall devour you, for the mouth of the Lord hath spoken these things.”42

42


Anf-02 vi.iii.iii.xii Pg 21.1


Anf-02 vi.v Pg 131.1


Anf-03 v.iv.v.xiv Pg 23
Isa. i. 17, 18.

To him, for whom in every stage of lowliness there is provided so much of the Creator’s compassionate regard, shall be given that kingdom also which is promised by Christ, to whose merciful compassion belong, and for a great while have belonged,3955

3955 Jamdudum pertinent.

those to whom the promise is made. For even if you suppose that the promises of the Creator were earthly, but that Christ’s are heavenly, it is quite clear that heaven has been as yet the property of no other God whatever, than Him who owns the earth also; quite clear that the Creator has given even the lesser promises (of earthly blessing), in order that I may more readily believe Him concerning His greater promises (of heavenly blessings) also, than (Marcion’s god), who has never given proof of his liberality by any preceding bestowal of minor blessings. “Blessed are they that hunger, for they shall be filled.”3956

3956


Anf-03 v.iv.iii.xix Pg 7
Quæstiones, alluding to Isa. i. 18: δεῦτε καὶ διαλεχθῶμεν, λέγει Κύριος.

avoid contact with the wicked:2927

2927


Anf-03 v.iv.v.x Pg 9
Isa. i. 18.

In the scarlet colour He indicates the blood of the prophets; in the crimson, that of the Lord, as the brighter. Concerning the forgiveness of sins, Micah also says: “Who is a God like unto Thee? pardoning iniquity, and passing by the transgressions of the remnant of Thine heritage. He retaineth not His anger as a testimony against them, because He delighteth in mercy. He will turn again, and will have compassion upon us; He wipeth away our iniquities, and casteth our sins into the depths of the sea.”3768

3768


Anf-03 v.x.xii Pg 13
Isa. i. 18.

When great Babylon likewise is represented as drunk with the blood of the saints,8304

8304


Anf-01 ix.vi.xviii Pg 17
Isa. xliii. 23, 24.

He says, therefore, “Upon this man will I look, even upon him that is humble, and meek, and who trembles at My words.”4021

4021


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 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 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-02 vi.iv.v.xiv Pg 203.1


Npnf-201 iii.xvi.iv Pg 178


Anf-01 ii.ii.lvi Pg 5
Prov. iii. 12; Heb. xii. 6.

“The righteous,” saith it, “shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head.”251

251


Anf-02 vi.iii.i.ix Pg 26.1


Anf-02 vi.iv.i.v Pg 24.1


Anf-02 vi.iv.ii.ii Pg 2.1


Anf-03 vi.vii.xi Pg 4
Prov. iii. 11, 12; Heb. xii. 5, 6; Rev. iii. 19.

O blessed servant, on whose amendment the Lord is intent! with whom He deigns to be wroth! whom He does not deceive by dissembling His reproofs! On every side, therefore, we are bound to the duty of exercising patience, from whatever quarter, either by our own errors or else by the snares of the Evil One, we incur the Lord’s reproofs. Of that duty great is the reward—namely, happiness.  For whom but the patient has the Lord called happy, in saying, “Blessed are the poor in spirit, for theirs is the kingdom of the heavens?”9126

9126


Npnf-201 iii.xvi.iv Pg 98


Npnf-201 iii.vi.ii Pg 38


Anf-02 vi.iv.vi.xi Pg 39.1


Anf-03 v.iv.v.xi Pg 22
Isa. lxi. 10.

To Himself likewise He appropriates3831

3831 Deputat.

the church, concerning which the same3832

3832 The same, which spake again by Isaiah.

Spirit says to Him: “Thou shalt clothe Thee with them all, as with a bridal ornament.”3833

3833


Npnf-201 iii.xvi.iv Pg 132


Anf-01 viii.ii.xxxv Pg 3
Isa. ix. 6.

which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse. And again the same prophet Isaiah, being inspired by the prophetic Spirit, said, “I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God.”1836

1836


Anf-01 v.xv.iii Pg 4
Isa. ix. 6.

And concerning His incarnation, “Behold, a virgin shall be with Child, and shall bring forth a Son; and they shall call his name Immanuel.”1227

1227


Anf-01 viii.iv.lxxvi Pg 2
[Isa. ix. 6, according to LXX.]

did he not foretell Him to be the Teacher of those truths which He did teach when He came [to earth]? For He alone taught openly those mighty counsels which the Father designed both for all those who have been and shall be well-pleasing to Him, and also for those who have rebelled against His will, whether men or angels, when He said: ‘They shall come from the east [and from the west2235

2235 Not in all edd.

], and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the children of the kingdom shall be cast out into outer darkness.’2236

2236


Anf-01 ix.iv.xvii Pg 17
Isa. ix. 6 (LXX.).

through whom God caused the day-spring and the Just One to arise to the house of David, and raised up for him an horn of salvation, “and established a testimony in Jacob;”3583

3583


Anf-01 ix.iv.xx Pg 16
Isa. ix. 6.

coming on the clouds as the Judge of all men;3679

3679


Anf-01 ix.vi.xxxiv Pg 64
Isa. viii. 3, Isa. ix. 6, Isa. vii. 14. [A confusion of texts.]

and those [of them] who proclaimed Him as Immanuel, [born] of the Virgin, exhibited the union of the Word of God with His own workmanship, [declaring] that the Word should become flesh, and the Son of God the Son of man (the pure One opening purely that pure womb which regenerates men unto God, and which He Himself made pure); and having become this which we also are, He [nevertheless] is the Mighty God, and possesses a generation which cannot be declared. And there are also some of them who say, “The Lord hath spoken in Zion, and uttered His voice from Jerusalem;”4305

4305


Anf-02 vi.iii.i.v Pg 40.1


Anf-03 iv.ix.x Pg 43
See Isa. ix. 6.

What novelty is that, unless he is speaking of the “Son” of God?—and one is born to us the beginning of whose government has been made “on His shoulder.” What king in the world wears the ensign of his power on his shoulder, and does not bear either diadem on his head, or else sceptre in his hand, or else some mark of distinctive vesture? But the novel “King of ages,” Christ Jesus, alone reared “on His shoulder” His own novel glory, and power, and sublimity,—the cross, to wit; that, according to the former prophecy, the Lord thenceforth “might reign from the tree.” For of this tree likewise it is that God hints, through Jeremiah, that you would say, “Come, let us put wood1347

1347 Lignum.

into his bread, and let us wear him away out of the land of the living; and his name shall no more be remembered.”1348

1348


Anf-03 v.iv.iv.xix Pg 5
Isa. ix. 6.

But what is there unusual in this, unless he speaks of the Son of God? “To us is given He whose government is upon His shoulder.”3359

3359


Anf-03 v.iv.iv.xix Pg 6
Isa. ix. 6.

Now, what king is there who bears the ensign of his dominion upon his shoulder, and not rather upon his head as a diadem, or in his hand as a sceptre, or else as a mark in some royal apparel? But the one new King of the new ages, Jesus Christ, carried on His shoulder both the power and the excellence of His new glory, even His cross; so that, according to our former prophecy, He might thenceforth reign from the tree as Lord.  This tree it is which Jeremiah likewise gives you intimation of, when he prophesies to the Jews, who should say, “Come, let us destroy the tree with the fruit, (the bread) thereof,”3360

3360


Npnf-201 iii.xvi.iv Pg 50


Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12.

and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031

5031


Anf-03 vi.iv.xxvii Pg 4
[The author seems to have in mind (Hos. xiv. 2) “the calves of our lips.”]



Anf-01 ix.ii.xvii Pg 13
Isa. xlviii. 22.

saith the Lord. Impious indeed, beyond all impiety, are these men, who assert that the Maker of heaven and earth, the only God Almighty, besides whom there is no God, was produced by means of a defect, which itself sprang from another defect, so that, according to them, He was the product of the third defect.2874

2874 The Demiurge being the fruit of the abortive conversion of the abortive passion of Achamoth, who, again, was the abortive issue of Sophia.

Such an opinion we should detest and execrate, while we ought everywhere to flee far apart from those that hold it; and in proportion as they vehemently maintain and rejoice in their fictitious doctrines, so much the more should we be convinced that they are under the influence of the wicked spirits of the Ogdoad,—just as those persons who fall into a fit of frenzy, the more they laugh, and imagine themselves to be well, and do all things as if they were in good health [both of body and mind], yea, some things better than those who really are so, are only thus shown to be the more seriously diseased. In like manner do these men, the more they seem to excel others in wisdom, and waste their strength by drawing the bow too tightly,2875

2875 i.e., by aiming at what transcends their ability, they fall into absurdity, as a bow is broken by bending it too far.

the greater fools do they show themselves. For when the unclean spirit of folly has gone forth, and when afterwards he finds them not waiting upon God, but occupied with mere worldly questions, then, “taking seven other spirits more wicked than himself,”2876

2876


Anf-01 ix.iv.xi Pg 20
Isa. xii. 2.

But as bringing salvation, thus: “God hath made known His salvation (salutare) in the sight of the heathen.”3412

3412


Anf-01 ix.vi.xxxiv Pg 2
1 Cor. ii. 15. [The argument of this chapter hinges on Ps. xxv. 14, and expounds a difficult text of St. Paul. A man who has the mind of God’s Spirit is the only judge of spiritual things. Worldly men are incompetent critics of Scripture and of Christian exposition.

For he judges the Gentiles, “who serve the creature more than the Creator,”4254

4254


Anf-03 iv.viii.ii.ii Pg 5
Prov. ix. 10; Ps. cxi. 10.

But801

801 Porro.

fear has its origin in knowledge; for how will a man fear that of which he knows nothing? Therefore he who shall have the fear of God, even if he be ignorant of all things else, if he has attained to the knowledge and truth of God,802

802 Deum omnium notititam et veritatem adsecutus, i.e., “following the God of all as knowledge and truth.”

will possess full and perfect wisdom.  This, however, is what philosophy has not clearly realized. For although, in their inquisitive disposition to search into all kinds of learning, the philosophers may seem to have investigated the sacred Scriptures themselves for their antiquity, and to have derived thence some of their opinions; yet because they have interpolated these deductions they prove that they have either despised them wholly or have not fully believed them, for in other cases also the simplicity of truth is shaken803

803 Nutat.

by the over-scrupulousness of an irregular belief,804

804 Passivæ fidei.

and that they therefore changed them, as their desire of glory grew, into products of their own mind. The consequence of this is, that even that which they had discovered degenerated into uncertainty, and there arose from one or two drops of truth a perfect flood of argumentation. For after they had simply805

805 Solummodo.

found God, they did not expound Him as they found Him, but rather disputed about His quality, and His nature, and even about His abode. The Platonists, indeed, (held) Him to care about worldly things, both as the disposer and judge thereof. The Epicureans regarded Him as apathetic806

806 Otiosum.

and inert, and (so to say) a non-entity.807

807 “A nobody.”

The Stoics believed Him to be outside of the world; the Platonists, within the world.  The God whom they had so imperfectly admitted, they could neither know nor fear; and therefore they could not be wise, since they wandered away indeed from the beginning of wisdom,” that is, “the fear of God.” Proofs are not wanting that among the philosophers there was not only an ignorance, but actual doubt, about the divinity. Diogenes, when asked what was taking place in heaven, answered by saying, “I have never been up there.” Again, whether there were any gods, he replied, “I do not know; only there ought to be gods.”808

808 Nisi ut sint expedire.

When Crœsus inquired of Thales of Miletus what he thought of the gods, the latter having taken some time809

809 Aliquot commeatus.

to consider, answered by the word “Nothing.”  Even Socrates denied with an air of certainty810

810 Quasi certus.

those gods of yours.811

811 Istos deos.

Yet he with a like certainty requested that a cock should be sacrificed to Æsculapius.  And therefore when philosophy, in its practice of defining about God, is detected in such uncertainty and inconsistency, what “fear” could it possibly have had of Him whom it was not competent812

812 Non tenebat.

clearly to determine? We have been taught to believe of the world that it is god.813

813 De mundo deo didicimus.

For such the physical class of theologizers conclude it to be, since they have handed down such views about the gods that Dionysius the Stoic divides them into three kinds. The first, he supposes, includes those gods which are most obvious, as the Sun, Moon, and Stars; the next, those which are not apparent, as Neptune; the remaining one, those which are said to have passed from the human state to the divine, as Hercules and Amphiaraus. In like manner, Arcesilaus makes a threefold form of the divinity—the Olympian, the Astral, the Titanian—sprung from Cœlus and Terra; from which through Saturn and Ops came Neptune, Jupiter, and Orcus, and their entire progeny. Xenocrates, of the Academy, makes a twofold division—the Olympian and the Titanian, which descend from Cœlus and Terra. Most of the Egyptians believe that there are four gods—the Sun and the Moon, the Heaven and the Earth. Along with all the supernal fire Democritus conjectures that the gods arose. Zeno, too, will have it that their nature resembles it. Whence Varro also makes fire to be the soul of the world, that in the world fire governs all things, just as the soul does in ourselves. But all this is most absurd. For he says, Whilst it is in us, we have existence; but as soon as it has left us, we die. Therefore, when fire quits the world in lightning, the world comes to its end.


Anf-03 v.iii.xliii Pg 4
Ps. cxi. 10; Prov. i. 7.

Where the fear of God is, there is seriousness, an honourable and yet thoughtful2295

2295 Attonita, as if in fear that it might go wrong (Rigalt.).

diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry)2296

2296 In contrast to the opposite fault of the heresies exposed above.

and a safely-guarded2297

2297 Deliberata, where the character was well weighed previous to admission to the eucharist.

communion, and promotion after good service, and a scrupulous submission (to authority), and a devout attendance,2298

2298 Apparitio, the duty and office of an apparitor, or attendant on men of higher rank, whether in church or state.

and a modest gait, and a united church, and God in all things.


Anf-02 vi.ii.x Pg 36.1


Anf-02 vi.iii.iii.vii Pg 2.1


Anf-02 vi.iv.iv.xxi Pg 7.1


Anf-02 vi.iv.ii.ii Pg 2.1


Anf-02 vi.iv.ii.ii Pg 2.1


Anf-02 vi.iv.ii.xv Pg 41.1


Anf-02 iv.ii.ii.xxxviii Pg 4.1


Anf-02 vi.iv.ii.viii Pg 12.1


Anf-02 vi.iv.ii.xviii Pg 27.1


Anf-03 v.iv.iii.xix Pg 19
Ps. xxxiii. 18, 19, slightly altered.

“Many are the afflictions of the righteous, but the Lord delivereth them out of them all.”2939

2939


Anf-03 v.iv.iii.xix Pg 19
Ps. xxxiii. 18, 19, slightly altered.

“Many are the afflictions of the righteous, but the Lord delivereth them out of them all.”2939

2939


Npnf-201 iii.xv.x Pg 13


Anf-02 ii.ii.ii Pg 24.2


Anf-01 ii.ii.xxii Pg 2
Ps. xxxiv. 11–17.

“Many are the stripes [appointed for] the wicked; but mercy shall compass those about who hope in the Lord.”97

97


Anf-01 vi.ii.ix Pg 6
Ps. xxxiv. 11–13. The first clause of this sentence is wanting in Cod. Sin.

And again He saith, “Hear, O heaven, and give ear, O earth, for God1553

1553 Cod. Sin. has “Lord.”

hath spoken.”1554


Anf-02 vi.ii.ix Pg 22.1
1569


Anf-02 vi.iv.vii.xiii Pg 4.1


Anf-01 v.iv.vii Pg 8
Ps. lxxxv. 9.

And says He, “Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words?”772

772


Anf-01 ii.ii.xxii Pg 2
Ps. xxxiv. 11–17.

“Many are the stripes [appointed for] the wicked; but mercy shall compass those about who hope in the Lord.”97

97


Anf-01 vi.ii.ix Pg 6
Ps. xxxiv. 11–13. The first clause of this sentence is wanting in Cod. Sin.

And again He saith, “Hear, O heaven, and give ear, O earth, for God1553

1553 Cod. Sin. has “Lord.”

hath spoken.”1554


Anf-02 vi.ii.ix Pg 22.1
1569


Anf-02 vi.iv.vii.xiii Pg 4.1


Npnf-201 iii.xvi.iv Pg 86


Anf-03 v.viii.xx Pg 12
Ps. lxix. 22. Tertullian only briefly gives the sense in two words: et potus amaros.

“they shook their heads, and mocked Him;”7405

7405


Treasury of Scriptural Knowledge, Chapter 1

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