King James Bible Adam Clarke Bible Commentary Martin Luther's Writings Wesley's Sermons and Commentary Neurosemantics Audio / Video Bible Evolution Cruncher Creation Science Vincent New Testament Word Studies KJV Audio Bible Family videogames Christian author Godrules.NET Main Page Add to Favorites Godrules.NET Main Page

PARALLEL HISTORY BIBLE - Proverbs 11:17


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

TEXT: BIB   |   AUDIO: MISLR - DAVIS   |   VIDEO: BIB


ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE


HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB

LXX- Greek Septuagint - Proverbs 11:17

τη 3588 ψυχη 5590 αυτου 847 αγαθον 18 ποιει 4160 5720 ανηρ 435 ελεημων 1655 εξολλυει δε 1161 αυτου 847 σωμα 4983 ο 3588 3739 ανελεημων

Douay Rheims Bible

A merciful man doth good to his own soul: but he that is cruel casteth off even his own kindred.

King James Bible - Proverbs 11:17

The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh.

World English Bible

The merciful man does good to his own soul, but he who is cruel troubles his own flesh.

World Wide Bible Resources


Proverbs 11:17

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

Anf-03 v.iv.vi.xi Pg 8
Ps. lxxxvi. 15; cxii. 4; cxlv. 8; Jonah iv. 2.

In Jonah you find the signal act of His mercy, which He showed to the praying Ninevites.5685

5685


Anf-01 viii.iv.lxxxii Pg 3
Isa. i. 23.

Now, if you know certain amongst us to be of this sort, do not for their sakes blaspheme the Scriptures and Christ, and do not assiduously strive to give falsified interpretations.


Anf-01 ix.vi.iii Pg 21
Isa. i. 23.

And Jeremiah, in like manner: “They,” he says, “who rule my people did not know me; they are senseless and imprudent children; they are wise to do evil, but to do well they have no knowledge.”3822

3822


Anf-02 vi.iii.i.ix Pg 49.1


Anf-03 v.iv.v.xxvii Pg 36
See Isa. v. 5, 23, and x. 2.

Of these Isaiah also says, “Woe unto them that are strong in Jerusalem!”4609

4609


Anf-01 viii.iv.xv Pg 3
Isa. lviii. 1–12.

‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”


Anf-03 iv.ix.ix Pg 69
See Isa. lviii. 1, 2, especially in LXX.

that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us:  then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”1311

1311


Anf-03 iv.iv.iv Pg 5
“Sanguinis perditionis:” such is the reading of Oehler and others. If it be correct, probably the phrase “perdition of blood” must be taken as equivalent to “bloody perdition,” after the Hebrew fashion. Compare, for similar instances, Bible:Ezek.22.2">2 Sam. xvi. 7; Ps. v. 6; xxvi. 9; lv. 23; Ezek. xxii. 2, with the marginal readings. But Fr. Junius would read, “Of blood and of perdition”—sanguinis et perditionis. Oehler’s own interpretation of the reading he gives—“blood-shedding”—appears unsatisfactory.

repentance is being prepared. Ye who serve stones, and ye who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes,182

182 “In fanis.” This is Oehler’s reading on conjecture. Other readings are—infamis, infamibus, insanis, infernis.

and all errors not according to knowledge, shall find no help from them.” But Isaiah183

183


Anf-01 ii.ii.iii Pg 3
Deut. xxxii. 15.

Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and is become blind in His faith,15

15 It seems necessary to refer


Anf-01 v.ii.xvi Pg 7
Deut. xxxii. 15.

and “become gross,” sets at nought His doctrine, shall go into hell. In like manner, every one that has received from God the power of distinguishing, and yet follows an unskilful shepherd, and receives a false opinion for the truth, shall be punished. “What communion hath light with darkness? or Christ with Belial? Or what portion hath he that believeth with an infidel? or the temple of God with idols?”601

601


Anf-01 viii.iv.xx Pg 3
Deut. xxxii. 15.

For it was told you by Moses in the book of Genesis, that God granted to Noah, being a just man, to eat of every animal, but not of flesh with the blood, which is dead.”1996

1996 νεκριμαῖον, or “dieth of itself;” com. reading was ἐκριμαῖον, which was supposed to be derived from ἐκρίπτω, and to mean “which ought to be cast out:” the above was suggested by H. Stephanus.

And as he was ready to say, “as the green herbs,” I anticipated him: “Why do you not receive this statement, ‘as the green herbs,’ in the sense in which it was given by God, to wit, that just as God has granted the herbs for sustenance to man, even so has He given the animals for the diet of flesh? But, you say, a distinction was laid down thereafter to Noah, because we do not eat certain herbs. As you interpret it, the thing is incredible. And first I shall not occupy myself with this, though able to say and to hold that every vegetable is food, and fit to be eaten. But although we discriminate between green herbs, not eating all, we refrain from eating some, not because they are common or unclean, but because they are bitter, or deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants. Thus also God by the mouth of Moses commanded you to abstain from unclean and improper1997

1997 ἄὸικος καὶ παράνομος.

and violent animals: when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf.1998

1998 “The reasoning of St. Justin is not quite clear to interpreters. As we abstain from some herbs, not because they are forbidden by law, but because they are deadly; so the law of abstinence from improper and violent animals was imposed not on Noah, but on you as a yoke on account of your sins.”—Maranus.

Hence he cries continually, and justly, ‘They are foolish children, in whom is no faith.’1999

1999


Anf-03 vi.vii.ii Pg 6
See Ps. lxxiv. 23 in A.V. It is Ps. lxxiii. in the LXX.

so that by His own patience He disparages Himself; for the cause why many believe not in the Lord is that they are so long without knowing9024

9024 Because they see no visible proof of it.

that He is wroth with the world.9025

9025 Sæculo.



Anf-03 vi.vii.ii Pg 6
See Ps. lxxiv. 23 in A.V. It is Ps. lxxiii. in the LXX.

so that by His own patience He disparages Himself; for the cause why many believe not in the Lord is that they are so long without knowing9024

9024 Because they see no visible proof of it.

that He is wroth with the world.9025

9025 Sæculo.



Anf-02 vi.iii.i.viii Pg 28.1


Anf-02 vi.iii.iii.vi Pg 8.1


Anf-02 vi.iv.i.xix Pg 16.1


Anf-02 vi.iii.iii.xii Pg 23.1


Anf-03 v.iv.iii.xix Pg 11
Isa. lviii. 7, slightly changed from the second to the third person.

“keep their tongue from evil, and their lips from speaking guile: depart from evil, and do good; seek peace, and pursue it:”2931

2931


Anf-03 v.iv.v.xvi Pg 56
Isa. lviii. 7.

By Ezekiel also He thus describes the just man: “His bread will he give to the hungry, and the naked will he cover with a garment.”4089

4089


Anf-03 v.iv.v.xvii Pg 28
Isa. lviii. 7.

also with, “Judge the fatherless, plead with the widow.”4119

4119


Anf-03 v.iv.v.xxxi Pg 4
Isa. lviii. 7.

because, no doubt, they are “unable to recompense” your act of humanity. Now, since Christ forbids the recompense to be expected now, but promises it “at the resurrection,” this is the very plan4728

4728 Forma.

of the Creator, who dislikes those who love gifts and follow after reward. Consider also to which deity4729

4729 Cui parti.

is better suited the parable of him who issued invitations: “A certain man made a great supper, and bade many.”4730

4730


Anf-03 v.iv.v.xxxvii Pg 6
Isa. lviii. 7.

This he did in the best possible way, by receiving the Lord, and entertaining Him in his house. “When thou seest the naked cover him.”4966

4966 In the same passage.

This he promised to do, in an equally satisfactory way, when he offered the half of his goods for all works of mercy.4967

4967


Anf-03 v.iv.v.xvi Pg 35
Deut. xv. 7, 8.

Loans are not usually given, except to such as ask for them. On this subject of lending,4068

4068 De fenore.

however, more hereafter.4069

4069 Below, in the next chapter.

Now, should any one wish to argue that the Creator’s precepts extended only to a man’s brethren, but Christ’s to all that ask, so as to make the latter a new and different precept, (I have to reply) that one rule only can be made out of those principles, which show the law of the Creator to be repeated in Christ.4070

4070 This obscure passage runs thus: “Immo unum erit ex his per quæ lex Creatoris erit in Christo.”

For that is not a different thing which Christ enjoined to be done towards all men, from that which the Creator prescribed in favour of a man’s brethren.  For although that is a greater charity, which is shown to strangers, it is yet not preferable to that4071

4071 Prior ea.

which was previously due to one’s neighbours.  For what man will be able to bestow the love (which proceeds from knowledge of character,4072

4072 This is the idea, apparently, of Tertullian’s question: “Quis enim poterit diligere extraneos?” But a different turn is given to the sense in the older reading of the passage: Quis enim non diligens proximos poterit diligere extraneos? “For who that loveth not his neighbours will be able to love strangers?” The inserted words, however, were inserted conjecturally by Fulvius Ursinus without ms. authority.

upon strangers? Since, however, the second step4073

4073 Gradus.

in charity is towards strangers, while the first is towards one’s neighbours, the second step will belong to him to whom the first also belongs, more fitly than the second will belong to him who owned no first.4074

4074 Cujus non extitit primus.

Accordingly, the Creator, when following the course of nature, taught in the first instance kindness to neighbours,4075

4075 In proximos.

intending afterwards to enjoin it towards strangers; and when following the method of His dispensation, He limited charity first to the Jews, but afterwards extended it to the whole race of mankind. So long, therefore, as the mystery of His government4076

4076 Sacramentum.

was confined to Israel, He properly commanded that pity should be shown only to a man’s brethren; but when Christ had given to Him “the Gentiles for His heritage, and the ends of the earth for His possession,” then began to be accomplished what was said by Hosea: “Ye are not my people, who were my people; ye have not obtained mercy, who once obtained mercy4077

4077


Anf-02 vi.iii.iii.vi Pg 8.1


Anf-02 vi.iv.i.xix Pg 16.1


Anf-01 vi.ii.xiv Pg 13
Isa. xlix. 6. The text of Cod. Sin., and of the other mss., is here in great confusion: we have followed that given by Hefele.

And again, the prophet saith, “The Spirit of the Lord is upon me; because He hath anointed me to preach the Gospel to the humble: He hath sent me to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the blind; to announce the acceptable year of the Lord, and the day of recompense; to comfort all that mourn.”1653

1653


Anf-01 viii.iv.cxxi Pg 6
Isa. xlix. 6.



Anf-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index.

Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.


Anf-03 v.iv.v.xxv Pg 21
Isa. xlii. 6 and xlix. 6.

and if we understand these to be meant in the word babes4484

4484


Anf-03 v.iv.vi.xi Pg 45
Isa. xlix. 6 (Sept. quoted in Acts xiii. 47).

—to them, that is, “who sit in darkness and in the shadow of death?”5722

5722


Anf-03 v.ix.xi Pg 10
Isa. xlix. 6.

Hear now also the Son’s utterances respecting the Father: “The Spirit of the Lord is upon me, because He hath anointed me to preach the gospel unto men.”7883

7883


Anf-01 viii.iv.cxxii Pg 8
Isa. xlix. 8.

What, then, is Christ’s inheritance? Is it not the nations? What is the covenant of God? Is it not Christ? As He says in another place: ‘Thou art my Son; this day have I begotten Thee. Ask of Me, and I shall give Thee the nations for Thine inheritance, and the uttermost parts of the earth for Thy possession.’2422

2422


Anf-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index.

Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.


Npnf-201 iii.xii.xii Pg 49


Anf-01 viii.iv.xv Pg 3
Isa. lviii. 1–12.

‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”


Anf-03 iv.iv.xiv Pg 3
Literally, “in a fat,” etc., [or, “in a rich”].

and acceptable sacrifice, according as Thou, the ever-truthful458

458 Literally, “the not false and true God.”

God, hast foreordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen.”459

459


Anf-03 iv.ix.xiii Pg 62
See Isa. lii. 5; Ezek. xxxvi. 20, 23; Rom. ii. 24. (The passage in Isaiah in the LXX. agrees with Rom. ii. 24.)

for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian. And because they had committed these crimes, and had failed to understand that Christ “was to be found”1439

1439


Anf-01 vi.ii.vi Pg 26
Ezek. xi. 19, Ezek. xxxvi. 26.

because He1518

1518


Anf-01 ix.vi.xxxiv Pg 98
Ezek. xxxvi. 26.

and again, “And remember ye not the things of old: behold, I make new things which shall now arise, and ye shall know it; and I will make a way in the desert, and rivers in a dry land, to give drink to my chosen people, my people whom I have acquired, that they may show forth my praise,”4336

4336


Anf-01 viii.iv.cxxiii Pg 6
Jer. xxxi. 27.

And by Isaiah He speaks thus concerning another Israel: ‘In that day shall there be a third Israel among the Assyrians and the Egyptians, blessed in the land which the Lord of Sabaoth hath blessed, saying, blessed shall my people in Egypt and in Assyria be, and Israel mine inheritance.’2428

2428


Anf-03 iv.ix.ii Pg 5
Comp. Jer. xxxi. 27 (in LXX. it is xxxviii. 27); Hos. ii. 23; Zech. x. 9; Matt. xiii. 31–43.

of universal nations be believed to have given a law through Moses to one people, and not be said to have assigned it to all nations? For unless He had given it to all by no means would He have habitually permitted even proselytes out of the nations to have access to it. But—as is congruous with the goodness of God, and with His equity, as the Fashioner of mankind—He gave to all nations the selfsame law, which at definite and stated times He enjoined should be observed, when He willed, and through whom He willed, and as He willed. For in the beginning of the world He gave to Adam himself and Eve a law, that they were not to eat of the fruit of the tree planted in the midst of paradise; but that, if they did contrariwise, by death they were to die.1141

1141


Anf-03 iv.ii Pg 171
Catal. Scrippt. Eccles. c. 18.

and on Ezek. xxxvi.;55

55 P. 952, tom. iii. Opp. ed. Bened.

and by Gennadius of Marseilles.56

56 De Ecclesiæ dogmatibus, c. 55.


Anf-03 iv.ii Pg 171
Catal. Scrippt. Eccles. c. 18.

and on Ezek. xxxvi.;55

55 P. 952, tom. iii. Opp. ed. Bened.

and by Gennadius of Marseilles.56

56 De Ecclesiæ dogmatibus, c. 55.


Treasury of Scriptural Knowledge, Chapter 11

VERSE 	(17) - 

Ps 41:1-4; 112:4-9 Isa 32:7,8; 57:1; 58:7-12 Da 4:27 Mt 5:7


PARALLEL VERSE BIBLE

God Rules.NET