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PARALLEL HISTORY BIBLE - Proverbs 1:9
CHAPTERS: Proverbs 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 
VERSES: 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
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LXX- Greek Septuagint - Proverbs 1:9 στεφανον 4735 γαρ 1063 χαριτων δεξη ση 4674 κορυφη και 2532 κλοιον χρυσεον περι 4012 σω 4674 τραχηλω
Douay Rheims Bible That grace may be added to thy head, and a chain of gold to thy neck.
King James Bible - Proverbs 1:9 For they shall be an ornament of grace unto thy head, and chains about thy neck.
World English Bible for they will be a garland to grace your head, and chains around your neck.
Early Church Father Links Npnf-110 iii.XXVIII Pg 75, Npnf-112 v.iii Pg 73, Npnf-207 iii.xxiv Pg 26, Npnf-208 vi.ii.v Pg 64
World Wide Bible Resources
Proverbs 1:9
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iv.i.v Pg 8.1
Anf-01 ix.vi.xvii Pg 18
Deut. viii. 3. And it enjoined love to God, and taught just dealing towards our neighbour, that we should neither be unjust nor unworthy of God, who prepares man for His friendship through the medium of the Decalogue, and likewise for agreement with his neighbour,—matters which did certainly profit man himself; God, however, standing in no need of anything from man.
Anf-01 ix.vii.xxii Pg 8
Deut. viii. 3. As to those words [of His enemy,] “If thou be the Son of God,” [the Lord] made no remark; but by thus acknowledging His human nature He baffled His adversary, and exhausted the force of his first attack by means of His Father’s word. The corruption of man, therefore, which occurred in paradise by both [of our first parents] eating, was done away with by [the Lord’s] want of food in this world.4633 4633 The Latin of this obscure sentence is: Quæ ergo fuit in Paradiso repletio hominis per duplicem gustationem, dissoluta est per eam, quæ fuit in hoc mundo, indigentiam. Harvey thinks that repletio is an error of the translation reading ἀναπλήρωσις for ἀναπήρωσις. This conjecture is adopted above. But he, being thus vanquished by the law, endeavoured again to make an assault by himself quoting a commandment of the law. For, bringing Him to the highest pinnacle of the temple, he said to Him, “If thou art the Son of God, cast thyself down. For it is written, That God shall give His angels charge concerning thee, and in their hands they shall bear thee up, lest perchance thou dash thy foot against a stone;”4634 4634
Anf-02 vi.iv.i.xxvii Pg 7.1
Anf-02 vi.iii.ii.i Pg 19.1
Anf-02 vi.iii.iii.vii Pg 10.1
Anf-03 v.viii.lxi Pg 5
Deut. viii. 3; Matt. iv. 4. See here faint outlines of our future strength! We even, as we may be able, excuse our mouths from food, and withdraw our sexes from union. How many voluntary eunuchs are there! How many virgins espoused to Christ! How many, both of men and women, whom nature has made sterile, with a structure which cannot procreate! Now, if even here on earth both the functions and the pleasures of our members may be suspended, with an intermission which, like the dispensation itself, can only be a temporary one, and yet man’s safety is nevertheless unimpaired, how much more, when his salvation is secure, and especially in an eternal dispensation, shall we not cease to desire those things, for which, even here below, we are not unaccustomed to check our longings!
Anf-02 vi.iv.i.i Pg 4.1
Anf-02 vi.iv.i.i Pg 3.1
Anf-02 vi.iv.i.xi Pg 26.1
Anf-02 vi.iii.i.x Pg 12.1
Anf-02 vi.iv.i.xi Pg 26.1
Anf-02 vi.iv.i.v Pg 7.1
Anf-03 v.iv.vi.xviii Pg 21
Deut. xxi. 21; quoted also in 1 Cor. v. 13. Again, “Go ye out from the midst of them; touch not the unclean thing; separate yourselves, ye that bear the vessels of the Lord.”6022 6022
Anf-02 vi.iv.i.xxvii Pg 18.1
Anf-02 vi.iv.iii Pg 107.1
Anf-02 vi.iv.i.v Pg 8.1
Anf-02 vi.iv.i.xxvii Pg 18.1
Anf-02 vi.iv.iii Pg 107.1
Anf-02 vi.iv.vi.xv Pg 55.1
Anf-02 vi.iii.i.ix Pg 7.1
Anf-02 vi.iv.vi.xv Pg 55.1
Anf-01 viii.iv.xliii Pg 10
Isa. vii. 10–17 with Isa. viii. 4 inserted. The last clause may also be translated, “in which He took away from Judah Ephraim, even the king of Assyria.” Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ. But since you and your teachers venture to affirm that in the prophecy of Isaiah it is not said, ‘Behold, the virgin shall conceive,’ but, ‘Behold, the young woman shall conceive, and bear a son;’ and [since] you explain the prophecy as if [it referred] to Hezekiah, who was your king, I shall endeavour to discuss shortly this point in opposition to you, and to show that reference is made to Him who is acknowledged by us as Christ.
Anf-01 viii.iv.lxvi Pg 4
Isa. vii. 10–17, with Isa. viii. 4 inserted between vers. 16 and 17. And I continued: “Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ.”
Anf-01 ix.iv.xvii Pg 25
Isa. viii. 4. declaring, in a mysterious manner indeed, but emphatically, that the Lord did fight with a hidden hand against Amalek.3590 3590
Anf-03 iv.ix.ix Pg 7
See Isa. viii. 4. (All these passages should be read in the LXX.)
Anf-03 v.iv.iv.xii Pg 4
Isa. viii. 4. Compare adv. Judæos, 9. But yet He who is come was neither born under such a name, nor ever engaged in any warlike enterprise. I must, however, remind you that you ought to look into the contexts3253 3253 Cohærentia. of the two passages. For there is immediately added the interpretation of Emmanuel, “God with us;” so that you have to consider not merely the name as it is uttered, but also its meaning. The utterance is Hebrew, Emmanuel, of the prophet’s own nation; but the meaning of the word, God with us, is by the interpretation made common property. Inquire, then, whether this name, God-with-us, which is Emmanuel, be not often used for the name of Christ,3254 3254 Agitetur in Christo. from the fact that Christ has enlightened the world. And I suppose you will not deny it, inasmuch as you do yourself admit that He is called God-with-us, that is, Emmanuel. Else if you are so foolish, that, because with you He gets the designation God-with-us, not Emmanuel, you therefore are unwilling to grant that He is come whose property it is to be called Emmanuel, as if this were not the same name as God-with-us, you will find among the Hebrew Christians, and amongst Marcionites too, that they name Him Emmanuel when they mean Him to be called God-with-us; just indeed as every nation, by whatever word they would express God-with-us, has called Him Emmanuel, completing the sound in its sense. Now since Emmanuel is God-with-us, and God-with-us is Christ, who is in us (for “as many of you as are baptized into Christ, have put on Christ”3255 3255
Anf-03 v.iv.iv.xiii Pg 4
Isa. viii. 4. You should first examine the point of age, whether it can be taken to represent Christ as even yet a man,3258 3258 Jam hominem, jam virum in Adv. Judæos, “at man’s estate.” much less a warrior. Although, to be sure, He might be about to call to arms by His cry as an infant; might be about to sound the alarm of war not with a trumpet, but with a little rattle; might be about to seek His foe, not on horseback, or in chariot, or from parapet, but from nurse’s neck or nursemaid’s back, and so be destined to subjugate Damascus and Samaria from His mother’s breasts! It is a different matter, of course, when the babes of your barbarian Pontus spring forth to the fight. They are, I ween, taught to lance before they lacerate;3259 3259 Lanceare ante quam lancinare. This play on words points to the very early training of the barbarian boys to war. Lancinare perhaps means, “to nibble the nipple with the gum.” swathed at first in sunshine and ointment,3260 3260 He alludes to the suppling of their young joints with oil, and then drying them in the sun. afterwards armed with the satchel,3261 3261 Pannis. and rationed on bread and butter!3262 3262 Butyro. Now, since nature, certainly, nowhere grants to man to learn warfare before life, to pillage the wealth of a Damascus before he knows his father and mother’s name, it follows that the passage in question must be deemed to be a figurative one. Well, but nature, says he, does not permit “a virgin to conceive,” and still the prophet is believed. And indeed very properly; for he has paved the way for the incredible thing being believed, by giving a reason for its occurrence, in that it was to be for a sign. “Therefore,” says he, “the Lord himself shall give you a sign; behold, a virgin shall conceive, and bear a son.”3263 3263
Anf-03 v.iv.vi.xviii Pg 12
Isa. viii. 4. you make Him out to be6013 6013 Extundis. really and truly a warrior confest to the eye.6014 6014 See above, book iii. chap. xiii. and xiv. p. 332. Learn then now, that His is a spiritual armour and warfare, since you have already discovered that the captivity is spiritual, in order that you may further learn that this also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: “Putting away lying,” (says he,) “speak every man truth with his neighbour;”6015 6015
Anf-03 v.viii.xx Pg 4
Isa. viii. 4. still it was literally that He was to “enter into judgment with the elders and princes of the people.”7397 7397
Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi. So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273 1273
Anf-01 ix.vi.xxvii Pg 5
Dan. xii. 4; 7. But Jeremiah also says, “In the last days they shall understand these things.”4153 4153
Anf-01 ii.ii.xxiii Pg 4
Hab. ii. 3; Heb. x. 37. and, “The Lord shall suddenly come to His temple, even the Holy One, for whom ye look.”101 101
Anf-01 vi.ii.xii Pg 20
Ex. xvii. 14. Behold again: Jesus who was manifested, both by type and in the flesh,1624 1624
Anf-02 vi.iv.vi.xv Pg 55.1
Anf-01 viii.iv.xliii Pg 10
Isa. vii. 10–17 with Isa. viii. 4 inserted. The last clause may also be translated, “in which He took away from Judah Ephraim, even the king of Assyria.” Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ. But since you and your teachers venture to affirm that in the prophecy of Isaiah it is not said, ‘Behold, the virgin shall conceive,’ but, ‘Behold, the young woman shall conceive, and bear a son;’ and [since] you explain the prophecy as if [it referred] to Hezekiah, who was your king, I shall endeavour to discuss shortly this point in opposition to you, and to show that reference is made to Him who is acknowledged by us as Christ.
Anf-01 viii.iv.lxvi Pg 4
Isa. vii. 10–17, with Isa. viii. 4 inserted between vers. 16 and 17. And I continued: “Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ.”
Anf-01 ix.iv.xvii Pg 25
Isa. viii. 4. declaring, in a mysterious manner indeed, but emphatically, that the Lord did fight with a hidden hand against Amalek.3590 3590
Anf-03 iv.ix.ix Pg 7
See Isa. viii. 4. (All these passages should be read in the LXX.)
Anf-03 v.iv.iv.xii Pg 4
Isa. viii. 4. Compare adv. Judæos, 9. But yet He who is come was neither born under such a name, nor ever engaged in any warlike enterprise. I must, however, remind you that you ought to look into the contexts3253 3253 Cohærentia. of the two passages. For there is immediately added the interpretation of Emmanuel, “God with us;” so that you have to consider not merely the name as it is uttered, but also its meaning. The utterance is Hebrew, Emmanuel, of the prophet’s own nation; but the meaning of the word, God with us, is by the interpretation made common property. Inquire, then, whether this name, God-with-us, which is Emmanuel, be not often used for the name of Christ,3254 3254 Agitetur in Christo. from the fact that Christ has enlightened the world. And I suppose you will not deny it, inasmuch as you do yourself admit that He is called God-with-us, that is, Emmanuel. Else if you are so foolish, that, because with you He gets the designation God-with-us, not Emmanuel, you therefore are unwilling to grant that He is come whose property it is to be called Emmanuel, as if this were not the same name as God-with-us, you will find among the Hebrew Christians, and amongst Marcionites too, that they name Him Emmanuel when they mean Him to be called God-with-us; just indeed as every nation, by whatever word they would express God-with-us, has called Him Emmanuel, completing the sound in its sense. Now since Emmanuel is God-with-us, and God-with-us is Christ, who is in us (for “as many of you as are baptized into Christ, have put on Christ”3255 3255
Anf-03 v.iv.iv.xiii Pg 4
Isa. viii. 4. You should first examine the point of age, whether it can be taken to represent Christ as even yet a man,3258 3258 Jam hominem, jam virum in Adv. Judæos, “at man’s estate.” much less a warrior. Although, to be sure, He might be about to call to arms by His cry as an infant; might be about to sound the alarm of war not with a trumpet, but with a little rattle; might be about to seek His foe, not on horseback, or in chariot, or from parapet, but from nurse’s neck or nursemaid’s back, and so be destined to subjugate Damascus and Samaria from His mother’s breasts! It is a different matter, of course, when the babes of your barbarian Pontus spring forth to the fight. They are, I ween, taught to lance before they lacerate;3259 3259 Lanceare ante quam lancinare. This play on words points to the very early training of the barbarian boys to war. Lancinare perhaps means, “to nibble the nipple with the gum.” swathed at first in sunshine and ointment,3260 3260 He alludes to the suppling of their young joints with oil, and then drying them in the sun. afterwards armed with the satchel,3261 3261 Pannis. and rationed on bread and butter!3262 3262 Butyro. Now, since nature, certainly, nowhere grants to man to learn warfare before life, to pillage the wealth of a Damascus before he knows his father and mother’s name, it follows that the passage in question must be deemed to be a figurative one. Well, but nature, says he, does not permit “a virgin to conceive,” and still the prophet is believed. And indeed very properly; for he has paved the way for the incredible thing being believed, by giving a reason for its occurrence, in that it was to be for a sign. “Therefore,” says he, “the Lord himself shall give you a sign; behold, a virgin shall conceive, and bear a son.”3263 3263
Anf-03 v.iv.vi.xviii Pg 12
Isa. viii. 4. you make Him out to be6013 6013 Extundis. really and truly a warrior confest to the eye.6014 6014 See above, book iii. chap. xiii. and xiv. p. 332. Learn then now, that His is a spiritual armour and warfare, since you have already discovered that the captivity is spiritual, in order that you may further learn that this also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: “Putting away lying,” (says he,) “speak every man truth with his neighbour;”6015 6015
Anf-03 v.viii.xx Pg 4
Isa. viii. 4. still it was literally that He was to “enter into judgment with the elders and princes of the people.”7397 7397
Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi. So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273 1273
Anf-01 ix.vi.xxvii Pg 5
Dan. xii. 4; 7. But Jeremiah also says, “In the last days they shall understand these things.”4153 4153
Anf-01 ii.ii.xxiii Pg 4
Hab. ii. 3; Heb. x. 37. and, “The Lord shall suddenly come to His temple, even the Holy One, for whom ye look.”101 101
Anf-01 ix.vi.x Pg 6
Jer. xxxi. 31. in Mount Horeb. But one and the same householder produced both covenants, the Word of God, our Lord Jesus Christ, who spake with both Abraham and Moses, and who has restored us anew to liberty, and has multiplied that grace which is from Himself.
Anf-01 viii.iv.xi Pg 4
Jer. xxxi. 31, 32. ). If, therefore, God proclaimed a new covenant which was to be instituted, and this for a light of the nations, we see and are persuaded that men approach God, leaving their idols and other unrighteousness, through the name of Him who was crucified, Jesus Christ, and abide by their confession even unto death, and maintain piety. Moreover, by the works and by the attendant miracles, it is possible for all to understand that He is the new law, and the new covenant, and the expectation of those who out of every people wait for the good things of God. For the true spiritual Israel, and descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations), are we who have been led to God through this crucified Christ, as shall be demonstrated while we proceed.
Anf-01 ix.vi.xxxiv Pg 97
Jer. xxxi. 31, 32. with men, not such as that which He made with the fathers at Mount Horeb, and would give to men a new heart and a new spirit;4335 4335
Anf-02 vi.iv.vi.v Pg 9.1
Anf-03 iv.ix.iii Pg 13
Jer. xxxi. 31, 32 (in LXX. ibid. xxxviii. 31, 32); comp. Heb. viii. 8–13. Whence we understand that the coming cessation of the former circumcision then given, and the coming procession of a new law (not such as He had already given to the fathers), are announced: just as Isaiah foretold, saying that in the last days the mount of the Lord and the house of God were to be manifest above the tops of the mounts: “And it shall be exalted,” he says, “above the hills; and there shall come over it all nations; and many shall walk, and say, Come, ascend we unto the mount of the Lord, and unto the house of the God of Jacob,”1173 1173
Anf-03 v.iv.v.i Pg 28
Jer. xxxi. 31, 32, with slight change. He thus shows that the ancient covenant is temporary only, when He indicates its change; also when He promises that it shall be followed by an eternal one. For by Isaiah He says: “Hear me, and ye shall live; and I will make an everlasting covenant with you,” adding “the sure mercies of David,”3503 3503
Anf-02 vi.ii.xi Pg 15.2
Anf-02 vi.iii.i.x Pg 21.1
Anf-02 iv.ii.iii.xii Pg 4.1
Anf-02 vi.iv.v.i Pg 24.1
Anf-03 v.iv.v.xxiv Pg 50
Isa. xxxv. 8, 9, Sept. he points out the way of faith, by which we shall reach to God; and then to this way of faith he promises this utter crippling4462 4462 Evacuationem. and subjugation of all noxious animals. Lastly, you may discover the suitable times of the promise, if you read what precedes the passage: “Be strong, ye weak hands and ye feeble knees: then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart, and the tongue of the dumb shall be articulate.”4463 4463
Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv. nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Anf-03 iv.ix.iii Pg 5
There is, if the text be genuine, some confusion here. Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii. “But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165 1165
Anf-01 viii.iv.xiv Pg 2
Isa. lv. 3 to end. Of these and such like words written by the prophets, O Trypho,” said I, “some have reference to the first advent of Christ, in which He is preached as inglorious, obscure, and of mortal appearance: but others had reference to His second advent, when He shall appear in glory and above the clouds; and your nation shall see and know Him whom they have pierced, as Hosea, one of the twelve prophets, and Daniel, foretold.
Anf-01 viii.iv.xii Pg 2
Isa. lv. 3 ff. according to LXX. This same law you have despised, and His new holy covenant you have slighted; and now you neither receive it, nor repent of your evil deeds. ‘For your ears are closed, your eyes are blinded, and the heart is hardened,’ Jeremiah1972 1972
Anf-03 v.iv.iv.xx Pg 9
Isa. lv. 3. Indeed, you will be obliged from these words all the more to understand that Christ is reckoned to spring from David by carnal descent, by reason of His birth3378 3378 Censum. [Kaye, p. 149.] of the Virgin Mary. Touching this promise of Him, there is the oath to David in the psalm, “Of the fruit of thy body3379 3379 Ventris, “womb.” will I set upon thy throne.”3380 3380
Anf-03 v.iv.v.i Pg 29
Isa. lv. 3. in order that He might show that that covenant was to run its course in Christ. That He was of the family of David, according to the genealogy of Mary,3504 3504 Secundum Mariæ censum. See Kitto’s Cyclopædia of Biblical Literature (third edition), in the article “Genealogy of Jesus Christ,” where the translator of this work has largely given reasons for believing that St. Luke in his genealogy, (chap. iii.) has traced the descent of the Virgin Mary. To the authorities there given may be added this passage of Tertullian, and a fuller one, Adversus Judæos, ix., towards the end. [p. 164, supra.] He declared in a figurative way even by the rod which was to proceed out of the stem of Jesse.3505 3505
Anf-02 vi.iv.i.i Pg 3.1
Anf-02 vi.iv.i.xi Pg 26.1
Anf-02 vi.iii.i.x Pg 12.1
Anf-02 vi.iv.i.xi Pg 26.1
Anf-02 vi.iv.i.v Pg 7.1
Treasury of Scriptural Knowledge, Chapter 1VERSE (9) - Pr 3:22; 4:9; 6:20,21 1Ti 2:9,10 1Pe 3:3,4
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