Early Church Fathers Scripture Index : Texts
Isaiah 3:24
There are 2 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 369, footnote 6 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Sermon on the Mount Continued. Its Woes in Strict Agreement with the Creator's Disposition. Many Quotations Out of the Old Testament in Proof of This. (HTML)
... on an embassy from Babylon, (the Creator) breaks forth against him by the mouth of Isaiah: “Behold, the days come when all that is in thine house, and that which thy fathers have laid up in store, shall be carried to Babylon.” So by Jeremiah likewise did He say: “Let not the rich man glory in his riches but let him that glorieth even glory in the Lord.” Similarly against the daughters of Sion does He inveigh by Isaiah, when they were haughty through their pomp and the abundance of their riches,[Isaiah 3:16-24] 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’); ...
Ante-Nicene Fathers, Volume 4, page 273, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book II (HTML)
On the Beginning of the World, and Its Causes. (HTML)
... the term world, which in holy Scripture is shown frequently to have different significations. For what we call in Latin mundus, is termed in Greek κόσμος, and κόσμος signifies not only a world, but also an ornament. Finally, in Isaiah, where the language of reproof is directed to the chief daughters of Sion, and where he says, “Instead of an ornament of a golden head, thou wilt have baldness on account of thy works,”[Isaiah 3:24] he employs the same term to denote ornament as to denote the world, viz., κόσμος. For the plan of the world is said to be contained in the clothing of the high priest, as we find in the Wisdom of Solomon, where ...