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PARALLEL HISTORY BIBLE - Proverbs 22:7
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
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LXX- Greek Septuagint - Proverbs 22:7 πλουσιοι 4145 πτωχων 4434 αρξουσιν και 2532 οικεται 3610 ιδιοις 2398 δεσποταις 1203 δανιουσιν
Douay Rheims Bible The rich ruleth over the poor: and the borrower is servant to him that lendeth.
King James Bible - Proverbs 22:7 The rich ruleth over the poor, and the borrower is servant to the lender.
World English Bible The rich rule over the poor. The borrower is servant to the lender.
World Wide Bible Resources
Proverbs 22:7
Early Christian Commentary - (A.D. 100 - A.D. 325) Npnf-201 iii.xii.viii Pg 16
Anf-01 ii.ii.xv Pg 7
Ps. xii. 3–5.
Anf-01 v.iii.ix Pg 14
Ps. vi., Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης.] on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”692 692
Anf-02 vi.iv.iv.v Pg 28.1
Anf-02 vi.iv.vi.i Pg 10.1
Anf-02 vi.iii.i.ix Pg 43.1
Npnf-201 iii.xvi.iv Pg 139
Anf-03 v.iv.v.xiii Pg 8
Isa. lii. 6. For it was He who used to speak in the prophets—the Word, the Creator’s Son. “I am present, while it is the hour, upon the mountains, as one that bringeth glad tidings of peace, as one that publisheth good tidings of good.”3910 3910
Anf-01 v.xv.iii Pg 3
Isa. xliv. 6. concerning the Father of the universe, do also speak of our Lord Jesus Christ. “A Son,” they say, has been given to us, on whose shoulder the government is from above; and His name is called the Angel of great counsel, Wonderful, Counsellor, the strong and mighty God.”1226 1226
Anf-01 viii.vi.xxi Pg 2
Isa. xliv. 6. On this account, then, as I before said, God did not, when He sent Moses to the Hebrews, mention any name, but by a participle He mystically teaches them that He is the one and only God. “For,” says He; “I am the Being;” manifestly contrasting Himself, “the Being,” with those who are not,2549 2549 Literally, “with the not-beings.” that those who had hitherto been deceived might see that they were attaching themselves, not to beings, but to those who had no being. Since, therefore, God knew that the first men remembered the old delusion of their forefathers, whereby the misanthropic demon contrived to deceive them when he said to them, “If ye obey me in transgressing the commandment of God, ye shall be as gods,” calling those gods which had no being, in order that men, supposing that there were other gods in existence, might believe that they themselves could become gods. On this account He said to Moses, “I am the Being,” that by the participle “being” He might teach the difference between God who is and those who are not.2550 2550 Literally, “between the God being and not-beings.” Men, therefore, having been duped by the deceiving demon, and having dared to disobey God, were cast out of Paradise, remembering the name of gods, but no longer being taught by God that there are no other gods. For it was not just that they who did not keep the first commandment, which it was easy to keep, should any longer be taught, but should rather be driven to just punishment. Being therefore banished from Paradise, and thinking that they were expelled on account of their disobedience only, not knowing that it was also because they had believed in the existence of gods which did not exist, they gave the name of gods even to the men who were afterwards born of themselves. This first false fancy, therefore, concerning gods, had its origin with the father of lies. God, therefore, knowing that the false opinion about the plurality of gods was burdening the soul of man like some disease, and wishing to remove and eradicate it, appeared first to Moses, and said to him, “I am He who is.” For it was necessary, I think, that he who was to be the ruler and leader of the Hebrew people should first of all know the living God. Wherefore, having appeared to him first, as it was possible for God to appear to a man, He said to him, “I am He who is;” then, being about to send him to the Hebrews, He further orders him to say, “He who is hath sent me to you.”
Anf-02 v.ii.ix Pg 4.1
Anf-03 v.v.vi Pg 4
Matt. xvi. 26. Some omit this quotation. Him I seek, who died for us: Him I desire, who rose again for our sake. This is the gain which is laid up for me. Pardon me, brethren: do not hinder me from living, do not wish to keep me in a state of death;863 863 Literally, “to die.” and while I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.
Anf-03 v.ix.xviii Pg 5
Isa. xlv. 5, 18; xliv. 6. who shows us that He is the only God, but in company with His Son, with whom “He stretcheth out the heavens alone.”7988 7988
Anf-03 v.v.vi Pg 6
All the ends of the world, and all the kingdoms of this earth,864 864 Literally, “this age.” shall profit me nothing. It is better for me to die for the sake of Jesus Christ, than to reign over all the ends of the earth. “For what is a man profited, if he gain the whole world, but lose his own soul?” I long after the Lord, the Son of the true God and Father, even Jesus Christ. Him I seek, who died for us and rose again. Pardon me, brethren: do not hinder me in attaining to life; for Jesus is the life of believers. Do not wish to keep me in a state of death,865 865 Literally, “to die.” for life without Christ is death. While I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of Christ, my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.
fire in me desiring to be fed;867 867 Literally, “desiring material.” but there is within me a water that liveth and speaketh,868 868
Anf-03 v.ix.xviii Pg 6
Isa. xliv. 24.
Anf-03 v.ix.xix Pg 13
Isa. xliv. 24. because by the Word were the heavens established.8000 8000
Anf-01 ii.ii.xv Pg 7
Ps. xii. 3–5.
Anf-01 v.iii.ix Pg 14
Ps. vi., Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης.] on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”692 692
Anf-02 vi.iv.iv.v Pg 28.1
Anf-02 vi.iv.vi.i Pg 10.1
Anf-02 vi.iii.i.ix Pg 43.1
Npnf-201 iii.xvi.iv Pg 139
Anf-03 v.iv.v.xiii Pg 8
Isa. lii. 6. For it was He who used to speak in the prophets—the Word, the Creator’s Son. “I am present, while it is the hour, upon the mountains, as one that bringeth glad tidings of peace, as one that publisheth good tidings of good.”3910 3910
Anf-01 v.xv.iii Pg 3
Isa. xliv. 6. concerning the Father of the universe, do also speak of our Lord Jesus Christ. “A Son,” they say, has been given to us, on whose shoulder the government is from above; and His name is called the Angel of great counsel, Wonderful, Counsellor, the strong and mighty God.”1226 1226
Anf-01 viii.vi.xxi Pg 2
Isa. xliv. 6. On this account, then, as I before said, God did not, when He sent Moses to the Hebrews, mention any name, but by a participle He mystically teaches them that He is the one and only God. “For,” says He; “I am the Being;” manifestly contrasting Himself, “the Being,” with those who are not,2549 2549 Literally, “with the not-beings.” that those who had hitherto been deceived might see that they were attaching themselves, not to beings, but to those who had no being. Since, therefore, God knew that the first men remembered the old delusion of their forefathers, whereby the misanthropic demon contrived to deceive them when he said to them, “If ye obey me in transgressing the commandment of God, ye shall be as gods,” calling those gods which had no being, in order that men, supposing that there were other gods in existence, might believe that they themselves could become gods. On this account He said to Moses, “I am the Being,” that by the participle “being” He might teach the difference between God who is and those who are not.2550 2550 Literally, “between the God being and not-beings.” Men, therefore, having been duped by the deceiving demon, and having dared to disobey God, were cast out of Paradise, remembering the name of gods, but no longer being taught by God that there are no other gods. For it was not just that they who did not keep the first commandment, which it was easy to keep, should any longer be taught, but should rather be driven to just punishment. Being therefore banished from Paradise, and thinking that they were expelled on account of their disobedience only, not knowing that it was also because they had believed in the existence of gods which did not exist, they gave the name of gods even to the men who were afterwards born of themselves. This first false fancy, therefore, concerning gods, had its origin with the father of lies. God, therefore, knowing that the false opinion about the plurality of gods was burdening the soul of man like some disease, and wishing to remove and eradicate it, appeared first to Moses, and said to him, “I am He who is.” For it was necessary, I think, that he who was to be the ruler and leader of the Hebrew people should first of all know the living God. Wherefore, having appeared to him first, as it was possible for God to appear to a man, He said to him, “I am He who is;” then, being about to send him to the Hebrews, He further orders him to say, “He who is hath sent me to you.”
Anf-02 v.ii.ix Pg 4.1
Anf-03 v.v.vi Pg 4
Matt. xvi. 26. Some omit this quotation. Him I seek, who died for us: Him I desire, who rose again for our sake. This is the gain which is laid up for me. Pardon me, brethren: do not hinder me from living, do not wish to keep me in a state of death;863 863 Literally, “to die.” and while I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.
Anf-03 v.ix.xviii Pg 5
Isa. xlv. 5, 18; xliv. 6. who shows us that He is the only God, but in company with His Son, with whom “He stretcheth out the heavens alone.”7988 7988
Anf-03 v.v.vi Pg 6
All the ends of the world, and all the kingdoms of this earth,864 864 Literally, “this age.” shall profit me nothing. It is better for me to die for the sake of Jesus Christ, than to reign over all the ends of the earth. “For what is a man profited, if he gain the whole world, but lose his own soul?” I long after the Lord, the Son of the true God and Father, even Jesus Christ. Him I seek, who died for us and rose again. Pardon me, brethren: do not hinder me in attaining to life; for Jesus is the life of believers. Do not wish to keep me in a state of death,865 865 Literally, “to die.” for life without Christ is death. While I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of Christ, my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.
fire in me desiring to be fed;867 867 Literally, “desiring material.” but there is within me a water that liveth and speaketh,868 868
Anf-03 v.ix.xviii Pg 6
Isa. xliv. 24.
Anf-03 v.ix.xix Pg 13
Isa. xliv. 24. because by the Word were the heavens established.8000 8000
Anf-01 ii.ii.xv Pg 7
Ps. xii. 3–5.
Anf-01 v.iii.ix Pg 14
Ps. vi., Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης.] on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”692 692
Anf-02 vi.iv.iv.v Pg 28.1
Anf-02 vi.iv.vi.i Pg 10.1
Anf-01 v.xvi.iii Pg 3
Ps. lxviii. 5. Do nothing without the bishops; for they are priests, and thou a servant of the priests. They baptize, offer sacrifice,1280 1280
Anf-01 ii.ii.xv Pg 7
Ps. xii. 3–5.
Anf-01 v.iii.ix Pg 14
Ps. vi., Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης.] on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”692 692
Anf-02 vi.iv.iv.v Pg 28.1
Anf-02 vi.iv.vi.i Pg 10.1
Anf-01 ix.vi.xviii Pg 21
Zech. vii. 9, 10. And again, he says: “These are the words which ye shall utter. Speak ye the truth every man to his neighbour, and execute peaceful judgment in your gates, and let none of you imagine evil in his heart against his brother, and ye shall not love false swearing: for all these things I hate, saith the Lord Almighty.”4025 4025
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
Npnf-201 iii.xii.viii Pg 16
Anf-01 ii.ii.xv Pg 7
Ps. xii. 3–5.
Anf-01 v.iii.ix Pg 14
Ps. vi., Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης.] on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”692 692
Anf-02 vi.iv.iv.v Pg 28.1
Anf-02 vi.iv.vi.i Pg 10.1
Anf-02 vi.iii.i.ix Pg 43.1
Npnf-201 iii.xvi.iv Pg 139
Anf-03 v.iv.v.xiii Pg 8
Isa. lii. 6. For it was He who used to speak in the prophets—the Word, the Creator’s Son. “I am present, while it is the hour, upon the mountains, as one that bringeth glad tidings of peace, as one that publisheth good tidings of good.”3910 3910
Anf-01 v.xv.iii Pg 3
Isa. xliv. 6. concerning the Father of the universe, do also speak of our Lord Jesus Christ. “A Son,” they say, has been given to us, on whose shoulder the government is from above; and His name is called the Angel of great counsel, Wonderful, Counsellor, the strong and mighty God.”1226 1226
Anf-01 viii.vi.xxi Pg 2
Isa. xliv. 6. On this account, then, as I before said, God did not, when He sent Moses to the Hebrews, mention any name, but by a participle He mystically teaches them that He is the one and only God. “For,” says He; “I am the Being;” manifestly contrasting Himself, “the Being,” with those who are not,2549 2549 Literally, “with the not-beings.” that those who had hitherto been deceived might see that they were attaching themselves, not to beings, but to those who had no being. Since, therefore, God knew that the first men remembered the old delusion of their forefathers, whereby the misanthropic demon contrived to deceive them when he said to them, “If ye obey me in transgressing the commandment of God, ye shall be as gods,” calling those gods which had no being, in order that men, supposing that there were other gods in existence, might believe that they themselves could become gods. On this account He said to Moses, “I am the Being,” that by the participle “being” He might teach the difference between God who is and those who are not.2550 2550 Literally, “between the God being and not-beings.” Men, therefore, having been duped by the deceiving demon, and having dared to disobey God, were cast out of Paradise, remembering the name of gods, but no longer being taught by God that there are no other gods. For it was not just that they who did not keep the first commandment, which it was easy to keep, should any longer be taught, but should rather be driven to just punishment. Being therefore banished from Paradise, and thinking that they were expelled on account of their disobedience only, not knowing that it was also because they had believed in the existence of gods which did not exist, they gave the name of gods even to the men who were afterwards born of themselves. This first false fancy, therefore, concerning gods, had its origin with the father of lies. God, therefore, knowing that the false opinion about the plurality of gods was burdening the soul of man like some disease, and wishing to remove and eradicate it, appeared first to Moses, and said to him, “I am He who is.” For it was necessary, I think, that he who was to be the ruler and leader of the Hebrew people should first of all know the living God. Wherefore, having appeared to him first, as it was possible for God to appear to a man, He said to him, “I am He who is;” then, being about to send him to the Hebrews, He further orders him to say, “He who is hath sent me to you.”
Anf-02 v.ii.ix Pg 4.1
Anf-03 v.v.vi Pg 4
Matt. xvi. 26. Some omit this quotation. Him I seek, who died for us: Him I desire, who rose again for our sake. This is the gain which is laid up for me. Pardon me, brethren: do not hinder me from living, do not wish to keep me in a state of death;863 863 Literally, “to die.” and while I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.
Anf-03 v.ix.xviii Pg 5
Isa. xlv. 5, 18; xliv. 6. who shows us that He is the only God, but in company with His Son, with whom “He stretcheth out the heavens alone.”7988 7988
Anf-03 v.v.vi Pg 6
All the ends of the world, and all the kingdoms of this earth,864 864 Literally, “this age.” shall profit me nothing. It is better for me to die for the sake of Jesus Christ, than to reign over all the ends of the earth. “For what is a man profited, if he gain the whole world, but lose his own soul?” I long after the Lord, the Son of the true God and Father, even Jesus Christ. Him I seek, who died for us and rose again. Pardon me, brethren: do not hinder me in attaining to life; for Jesus is the life of believers. Do not wish to keep me in a state of death,865 865 Literally, “to die.” for life without Christ is death. While I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of Christ, my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.
fire in me desiring to be fed;867 867 Literally, “desiring material.” but there is within me a water that liveth and speaketh,868 868
Anf-03 v.ix.xviii Pg 6
Isa. xliv. 24.
Anf-03 v.ix.xix Pg 13
Isa. xliv. 24. because by the Word were the heavens established.8000 8000
Anf-02 vi.iv.ix Pg 233.1
Anf-03 v.iv.v.xl Pg 11
Amos ii. 6. The very amount and the destination5079 5079 Exitum. of the money, which on Judas’ remorse was recalled from its first purpose of a fee,5080 5080 Revocati. and appropriated to the purchase of a potter’s field, as narrated in the Gospel of Matthew, were clearly foretold by Jeremiah:5081 5081
Anf-02 vi.iii.i.viii Pg 28.1
Treasury of Scriptural Knowledge, Chapter 22VERSE (7) - :16,22; 14:31; 18:23 Am 2:6; 4:1; 5:11,12; 8:4,6 Jas 2:6; 5:1,4
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