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PARALLEL HISTORY BIBLE - Proverbs 10:2
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
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LXX- Greek Septuagint - Proverbs 10:2 ουκ 3756 ωφελησουσιν θησαυροι 2344 ανομους 459 δικαιοσυνη 1343 δε 1161 ρυσεται 4506 5695 εκ 1537 θανατου 2288
Douay Rheims Bible Treasures of wickedness shall profit nothing: but justice shall deliver from death.
King James Bible - Proverbs 10:2 Treasures of wickedness profit nothing: but righteousness delivereth from death.
World English Bible Treasures of wickedness profit nothing, but righteousness delivers from death.
World Wide Bible Resources
Proverbs 10:2
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 ii.ii.i Pg 12.2
Anf-02 vi.iii.ii.xiii Pg 23.1
Anf-02 ii.ii.i Pg 12.2
Anf-03 v.iv.v.xv Pg 41
Isa. x. 33. And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”4021 4021
Anf-03 v.iv.v.xxvii Pg 37
Isa. xxviii. 14. and again, “They that demand you shall rule over you.”4610 4610
Anf-01 viii.iv.cxl Pg 3
Isa. xxix. 13. Abraham" title="269" id="viii.iv.cxl-p3.2"/>And besides, they beguile themselves and you, supposing that the everlasting kingdom will be assuredly given to those of the dispersion who are of Abraham after the flesh, although they be sinners, and faithless, and disobedient towards God, which the Scriptures have proved is not the case. For if so, Isaiah would never have said this: ‘And unless the Lord of Sabaoth had left us a seed, we would have been like Sodom and Gomorrah.’2484 2484
Anf-01 ii.ii.xv Pg 2
Isa. xxix. 13; Matt. xv. 8; Mark vii. 6. And again: “They bless with their mouth, but curse with their heart.”61 61
Anf-01 viii.iv.xlviii Pg 3
Comp. Isa. xxix. 13. Now assuredly, Trypho,” I continued,” [the proof] that this man2096 2096 Or, “such a man.” is the Christ of God does not fail, though I be unable to prove that He existed formerly as Son of the Maker of all things, being God, and was born a man by the Virgin. But since I have certainly proved that this man is the Christ of God, whoever He be, even if I do not prove that He pre-existed, and submitted to be born a man of like passions with us, having a body, according to the Father’s will; in this last matter alone is it just to say that I have erred, and not to deny that He is the Christ, though it should appear that He was born man of men, and [nothing more] is proved [than this], that He has become Christ by election. For there are some, my friends,” I said, “of our race,2097 2097 Some read, “of your race,” referring to the Ebionites. Maranus believes the reference is to the Ebionites, and supports in a long note the reading “our,” inasmuch as Justin would be more likely to associate these Ebionites with Christians than with Jews, even though they were heretics. who admit that He is Christ, while holding Him to be man of men; with whom I do not agree, nor would I,2098 2098 Langus translates: “Nor would, indeed, many who are of the same opinion as myself say so.” even though most of those who have [now] the same opinions as myself should say so; since we were enjoined by Christ Himself to put no faith in human doctrines,2099 2099 [Note this emphatic testimony of primitive faith.] but in those proclaimed by the blessed prophets and taught by Himself.”
Anf-01 ix.vi.xiii Pg 11
Isa. xxix. 13. He does not call the law given by Moses commandments of men, but the traditions of the elders themselves which they had invented, and in upholding which they made the law of God of none effect, and were on this account also not subject to His Word. For this is what Paul says concerning these men: “For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth.”3943 3943
Anf-01 viii.iv.lxxviii Pg 8
Isa. xxix. 13, 14.
Anf-02 ii.iii.xii Pg 16.1
Anf-02 vi.iii.i.ix Pg 9.1
Anf-02 vi.iii.ii.viii Pg 10.1
Anf-02 vi.iv.ii.xiv Pg 6.1
Anf-02 vi.iv.iv.v Pg 26.1
Anf-03 v.iv.v.xii Pg 41
Isa. xxix. 13. He has yet put His own Sabbaths (those, that is, which were kept according to His prescription) in a different position; for by the same prophet, in a later passage,3892 3892
Anf-03 v.iv.v.xvii Pg 46
Isa. xxix. 13. Otherwise, how absurd it were that a new god, a new Christ, the revealer of a new and so grand a religion should denounce as obstinate and disobedient those whom he had never had it in his power to make trial of!
Anf-03 v.iv.v.xli Pg 11
Isa. xxix. 13. When led before the council, He is asked whether He is the Christ.5103 5103
Anf-03 v.iv.vi.xi Pg 33
Isa. xxix. 13. in these angry words: “Ye shall hear with your ears, and not understand; and see with your eyes, but not perceive;”5710 5710
Anf-03 v.iv.vi.xiv Pg 28
Isa. xxix. 13 (Sept.) moreover, as “having gathered themselves together against the Lord and against His Christ”5863 5863
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 ii.ii.xliii Pg 4
See Num. xvii. What think ye, beloved? Did not Moses know beforehand that this would happen? Undoubtedly he knew; but he acted thus, that there might be no sedition in Israel, and that the name of the true and only God might be glorified; to whom be glory for ever and ever. Amen.
Anf-01 v.xv.x Pg 4
Job xxxi. 13, 14. And you know what follows. Ye servants, do not provoke your masters to anger in anything, lest ye become the authors of incurable mischiefs to yourselves.
Anf-02 vi.iv.v.v Pg 2.1
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-01 ii.ii.xxxv Pg 9
Ps. l. 16–23. The reader will observe how the Septuagint followed by Clement differs from the Hebrew.
knowledge,155 155 Or, “knowledge of immortality.” “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”156 156
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-02 vi.ii.viii Pg 28.1
Anf-02 vi.iii.ii.xi Pg 41.1
Anf-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
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-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
Anf-01 ii.ii.vii Pg 3
Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5. Jonah proclaimed destruction to the Ninevites;37 37
Anf-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
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-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
Anf-02 vi.iv.v.v Pg 2.1
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-01 ii.ii.xxxv Pg 9
Ps. l. 16–23. The reader will observe how the Septuagint followed by Clement differs from the Hebrew.
knowledge,155 155 Or, “knowledge of immortality.” “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”156 156
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-02 vi.ii.viii Pg 28.1
Anf-02 vi.iii.ii.xi Pg 41.1
Anf-02 vi.iii.ii.xiii Pg 23.1
Treasury of Scriptural Knowledge, Chapter 10VERSE (2) - Pr 11:4 Ps 49:6-10 Isa 10:2,3 Zep 1:18 Lu 12:15-21; 16:22,23
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