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PARALLEL HISTORY BIBLE - Proverbs 16:12
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 16:12 βδελυγμα 946 βασιλει 935 ο 3588 3739 ποιων 4160 5723 κακα 2556 μετα 3326 γαρ 1063 δικαιοσυνης 1343 ετοιμαζεται θρονος 2362 αρχης 746
Douay Rheims Bible They that act wickedly are abominable to the king: for the throne is established by justice.
King James Bible - Proverbs 16:12 It is an abomination to kings to commit wickedness: for the throne is established by righteousness.
World English Bible It is an abomination for kings to do wrong, for the throne is established by righteousness.
World Wide Bible Resources
Proverbs 16:12
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iv.iii Pg 194.1
Anf-01 viii.ix.xiii Pg 2
Jer. ii. 19, etc. (LXX.) —From manuscript of the writings of Justin.
Anf-01 ix.vi.xxxviii Pg 29
Jer. ii. 19. God thus determining all things beforehand for the bringing of man to perfection, for his edification, and for the revelation of His dispensations, that goodness may both be made apparent, and righteousness perfected, and that the Church may be fashioned after the image of His Son, and that man may finally be brought to maturity at some future time, becoming ripe through such privileges to see and comprehend God.4416 4416 [If we but had the original, this would doubtless be found in all respects a noble specimen of primitive theology.]
Anf-03 vi.iv.xiv Pg 4
I do not know Tertullian’s authority for this statement. Certainly Solomon did raise his hands (1 Kings viii. 54), and David apparently his (see Ps. cxliii. 6; xxviii. 2; lxii. 4, etc.). Compare, too, Ex. xvii. 11, 12. But probably he is speaking only of the Israel of his own day. [Evidently.] for fear some Isaiah should cry out,8848 8848
Anf-01 ii.ii.viii Pg 6
Isa. i. 16–20. Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].
Anf-01 viii.ii.xliv Pg 3
Isa. i. 16, etc. And that expression, “The sword shall devour you,” does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, “The sword shall devour you: for the mouth of the Lord hath spoken it.” And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. And so, too, Plato, when he says, “The blame is his who chooses, and God is blameless,”1858 1858 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed. Paris, 1853.] took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl,1859 1859 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291–298.] or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.
Anf-01 ix.vi.xlii Pg 15
Isa. i. 16. Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. For this reason, therefore, He has termed those “angels of the devil,” and “children of the wicked one,”4448 4448
Anf-01 viii.ii.lxi Pg 4
Isa. i. 16–20.
Anf-02 vi.iii.iii.xii Pg 21.1
Anf-02 vi.iv.v.xiv Pg 116.1
Anf-02 iv.ii.iii.xii Pg 2.1
Anf-03 v.iv.iii.xix Pg 6
Isa. i. 16, 17. be fond of the divine expostulations:2926 2926
Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19. And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359 4359
Anf-01 v.xvi.i Pg 5
Isa. i. 19. And again, “Ye shall eat flesh even as herbs.”1270 1270
Anf-02 vi.ii.x Pg 14.1
1588 Cod. Sin. here has the singular, “one who ruminates.” upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589 1589 Literally, “holy age.” [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590 1590 Cod. Sin. inserts again, “rightly.” explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.
Anf-02 vi.iv.i.xviii Pg 8.1
Anf-02 vi.iv.vi.vi Pg 28.1
Anf-03 v.viii.xxvi Pg 8
Isa. i. 19. the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467 7467
Anf-02 vi.iv.ii.xxii Pg 7.1
Anf-03 iv.ix.xiii Pg 63
See Isa. lv. 6, 7. in “the time of their visitation,”1440 1440
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 mercy”4077 4077
Anf-02 vi.iii.iii.vi Pg 8.1
Anf-02 vi.iv.i.xix Pg 16.1
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-02 vi.iii.ii.viii Pg 6.1
Treasury of Scriptural Knowledge, Chapter 16VERSE (12) - Pr 28:9 De 25:16 Lu 12:48
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