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PARALLEL HISTORY BIBLE - Proverbs 7:10


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LXX- Greek Septuagint - Proverbs 7:10

η 2228 1510 5753 3739 3588 δε 1161 γυνη 1135 συναντα αυτω 846 ειδος 1491 εχουσα 2192 5723 πορνικον η 2228 1510 5753 3739 3588 ποιει 4160 5720 νεων εξιπτασθαι καρδιας 2588

Douay Rheims Bible

And behold a woman meeteth him in harlot's attire prepared to deceive souls; talkative and wandering,

King James Bible - Proverbs 7:10

And, behold, there met him a woman with the attire of an harlot, and subtil of heart.

World English Bible

Behold, there a woman met him with the attire of a prostitute, and with crafty intent.

World Wide Bible Resources


Proverbs 7:10

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

Anf-01 ix.vi.v Pg 9
Isa. i. 8.

And when shall these things be left behind? Is it not when the fruit shall be taken away, and the leaves alone shall be left, which now have no power of producing fruit?


Anf-03 iv.ix.iii Pg 7
Isa. i. 7, 8. See c. xiii. sub fin.

Why so?  Because the subsequent discourse of the prophet reproaches them, saying, “Sons have I begotten and upraised, but they have reprobated me;”1167

1167


Anf-03 iv.ix.xiii Pg 65
See Isa. i. 7, 8; 4.

So, again, we find a conditional threat of the sword: “If ye shall have been unwilling, and shall not have been obedient, the glaive shall eat you up.”1442

1442


Anf-03 v.iv.iv.xxiii Pg 8
Isa. i. 7, 8.

ever since the time when “Israel acknowledged not the Lord, and the people understood Him not, but forsook Him, and provoked the Holy One of Israel unto anger.”3422

3422


Anf-03 v.iv.v.xxv Pg 42
When the vintage was gathered, Isa. i. 8.

See, then, whether there be not here a confirmation of the prophet’s word, when he rebukes that ignorance of man toward God which continued to the days of the Son of man. For it was on this account that he inserted the clause that the Father is known by him to whom the Son has revealed Him, because it was even He who was announced as set by the Father to be a light to the Gentiles, who of course required to be enlightened concerning God, as well as to Israel, even by imparting to it a fuller knowledge of God. Arguments, therefore, will be of no use for belief in the rival god which may be suitable4505

4505 Quæ competere possunt.

for the Creator, because it is only such as are unfit for the Creator which will be able to advance belief in His rival.  If you look also into the next words, “Blessed are the eyes which see the things which ye see, for I tell you that prophets have not seen the things which ye see,”4506

4506


Anf-03 v.iv.v.xxxi Pg 32
Isa. i. 8.

since the nation rejected the latest invitation to Christ. (Now, I ask,) after going through all this course of the Creator’s dispensation and prophecies, what there is in it which can possibly be assigned to him who has done all his work at one hasty stroke,4756

4756 Semel.

and possesses neither the Creator’s4757

4757 This is probably the meaning of a very involved sentence: “Quid ex hoc ordine secundum dispensationem et prædicationes Creatoris recensendo competit illi, cujus (“Creatoris”—Oehler) nec ordinem habet nec dispositionem ad parabolæ conspirationem qui totum opus semel facit?”

course nor His dispensation in harmony with the parable? Or, again in what will consist his first invitation,4758

4758 “By the fathers.” See above.

and what his admonition4759

4759 “By the prophets.” See also above.

at the second stage? Some at first would surely decline; others afterwards must have accepted.”4760

4760 An obscure sentence, which thus runs in the original: “Ante debent alii excusare, postea alii convenisse.”

But now he comes to invite both parties promiscuously out of the city,4761

4761 The Jews.

out of the hedges,4762

4762 The Gentiles.

contrary to the drift4763

4763 Speculum.

of the parable. It is impossible for him now to condemn as scorners of his invitation4764

4764 Fastidiosos.

those whom he has never yet invited, and whom he is approaching with so much earnestness. If, however, he condemns them beforehand as about to reject his call, then beforehand he also predicts4765

4765 Portendit.

the election of the Gentiles in their stead.  Certainly4766

4766 Plane: This is a Marcionite position (Oehler).

he means to come the second time for the very purpose of preaching to the heathen. But even if he does mean to come again, I imagine it will not be with the intention of any longer inviting guests, but of giving to them their places.  Meanwhile, you who interpret the call to this supper as an invitation to a heavenly banquet of spiritual satiety and pleasure, must remember that the earthly promises also of wine and oil and corn, and even of the city, are equally employed by the Creator as figures of spiritual things.


Anf-03 v.iv.v.xlii Pg 32
Isa. i. 8.

With what constancy has He also, in Psalm xxx., laboured to present to us the very Christ! He calls with a loud voice to the Father, “Into Thine hands I commend my spirit,”5151

5151


Anf-03 v.iv.v.xxi Pg 36
Isa. lvii. i.

When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291

4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun.

no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil.  “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292

4292


Anf-01 viii.iv.xxvii Pg 4
Isa. iii. 16.

For they are all gone aside,’ He exclaims, ‘they are all become useless. There is none that understands, there is not so much as one. With their tongues they have practised deceit, their throat is an open sepulchre, the poison of asps is under their lips, destruction and misery are in their paths, and the way of peace they have not known.’2018

2018


Anf-02 vi.iii.iii.xi Pg 75.2


Anf-03 v.iv.v.xv Pg 37
Isa. iii. 16–24.

just as in another passage He utters His threats against the proud and noble: “Hell hath enlarged herself, and opened her mouth, and down to it shall descend the illustrious, and the great, and the rich (this shall be Christ’s ‘woe to the rich’); and man4017

4017 Homo: “the mean man,” A.V.

shall be humbled,” even he that exalts himself with riches; “and the mighty man4018

4018 Vir.

shall be dishonoured,” even he who is mighty from his wealth.4019

4019


Anf-01 ix.vi.xix Pg 13
Isa. xxx. 1.

In order, therefore, that their inner wish and thought, being brought to light, may show that God is without blame, and worketh no evil —that God who reveals what is hidden [in the heart], but who worketh not evil—when Cain was by no means at rest, He saith to him: “To thee shall be his desire, and thou shalt rule over him.”4044

4044


Anf-01 viii.iv.lxxix Pg 5
Isa. xxx. 1–5.

And, further, Zechariah tells, as you yourself have related, that the devil stood on the right hand of Joshua the priest, to resist him; and [the Lord] said, ‘The Lord, who has taken2253

2253 ἐκδεξάμενος; in chap. cxv. inf. it is ἐκλεξάμενος.

Jerusalem, rebuke thee.’2254

2254


Anf-02 vi.iii.i.ix Pg 19.1


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-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


Npnf-201 iii.xi.xxxii Pg 5


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-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-02 vi.iii.iii.ii Pg 20.1


Anf-02 vi.iv.iv.xxi Pg 52.1


Anf-02 vi.iii.i.ix Pg 43.1


Anf-03 iv.iv.i Pg 11
Oehler refers to Ezek. xxiii.; but many other references might be given—in the Pentateuch and Psalms, for instance.

use the designation of fornication in their upbraiding of idolatry. The essence of fraud, I take it, is, that any should seize what is another’s, or refuse to another his due; and, of course, fraud done toward man is a name of greatest crime. Well, but idolatry does fraud to God, by refusing to Him, and conferring on others, His honours; so that to fraud it also conjoins contumely. But if fraud, just as much as fornication and adultery, entails death, then, in these cases, equally with the former, idolatry stands unacquitted of the impeachment of murder. After such crimes, so pernicious, so devouring of salvation, all other crimes also, after some manner, and separately disposed in order, find their own essence represented in idolatry. In it also are the concupiscences of the world. For what solemnity of idolatry is without the circumstance of dress and ornament? In it are lasciviousnesses and drunkennesses; since it is, for the most part, for the sake of food, and stomach, and appetite, that these solemnities are frequented. In it is unrighteousness. For what more unrighteous than it, which knows not the Father of righteousness?  In it also is vanity, since its whole system is vain. In it is mendacity, for its whole substance is false. Thus it comes to pass, that in idolatry all crimes are detected, and in all crimes idolatry. Even otherwise, since all faults savour of opposition to God, and there is nothing which savours of opposition to God which is not assigned to demons and unclean spirits, whose property idols are; doubtless, whoever commits a fault is chargeable with idolatry, for he does that which pertains to the proprietors of idols.


Anf-01 viii.iv.xix Pg 3
Hos. i. and Hos. ii.

one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992

1992


Anf-01 viii.iv.xix Pg 3
Hos. i. and Hos. ii.

one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992

1992


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-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.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.xxxiv Pg 55
See Isa. lii. 7, xxxiii. 14 (Sept.), and Amos ix. 6.

Down in hell, however, it was said concerning them: “They have Moses and the prophets; let them hear them!”—even those who did not believe them or at least did not sincerely4856

4856 Omnino.

believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raiseth up the poor from dunghills.4857

4857


Anf-03 v.iv.v.xxxiv Pg 49
Isa. xxxiii. 14–16, according to the Septuagint, which has but slight resemblance to the Hebrew.

Now, although this everlasting abode is promised, and the ascending stories (or steps) to heaven are built by the Creator, who further promises that the seed of Abraham shall be even as the stars of heaven, by virtue certainly of the heavenly promise, why may it not be possible,4850

4850 Cur non capiat.

without any injury to that promise, that by Abraham’s bosom is meant some temporary receptacle of faithful souls, wherein is even now delineated an image of the future, and where is given some foresight of the glory4851

4851 Candida quædam prospiciatur: where candida is a noun substantive (see above, chap. vii. p. 353).

of both judgments? If so, you have here, O heretics, during your present lifetime, a warning that Moses and the prophets declare one only God, the Creator, and His only Christ, and how that both awards of everlasting punishment and eternal salvation rest with Him, the one only God, who kills and who makes alive.  Well, but the admonition, says Marcion, of our God from heaven has commanded us not to hear Moses and the prophets, but Christ; Hear Him is the command.4852

4852


Treasury of Scriptural Knowledge, Chapter 7

VERSE 	(10) - 

Ge 38:14,15 2Ki 9:22,30 Isa 3:16-24; 23:16 Jer 4:30 1Ti 2:9


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