The Aeneid Quotes. Between the cheeks all beardless. His head hung this and that way from his shoulders.” “What a tale he's told, what a bitter bowl of war he's drunk to the dregs.” Hoc opus, hic labor est. In this task and mighty labor lies.)” “So ran the speech. Contained his anguish.
None who go to her return or attain the paths of life.The man who visits her is doomed. He will never reach the paths of life.none who go to her come back, nor do they regain the paths of life.None who go to her return or negotiate the paths of life.None who go to her return again, Nor do they reach the paths of life.None who go to her return, Nor do they regain the paths of life—None that go unto her return again, neither take they hold of the paths of life.None return who go to her; none reach the paths of life.Visit her, and you will never find the road to life again.No one who visits her ever comes back.
He never returns to the road to life.None return who go to her; none reach the paths of life.None who go to her return, nor do they reach the paths of life.None who go in to her will return, nor will they reach the paths of life.None who go to her return again, neither do they attain to the paths of life:None who enter unto her return, neither remember the way of life.None who have sex with her come back. Treasury of ScriptureNone that go to her return again, neither take they hold of the paths of life.noneSo I gave them up unto their own hearts' lust: and they walked in their own counsels.And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.Can the Ethiopian change his skin, or the leopard his spots? Then may ye also do good, that are accustomed to do evil.takeBut the path of the just is as the shining light, that shineth more and more unto the perfect day.That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.
None that go unto her return again. The fate of the companions of the strange woman is described as irrevocable. All who visit her shall not return again. The Targum reads, 'They shall not return in peace.' The difficulty which they who give themselves up to the indulgence of lust and passion encounter in extricating themselves makes the statement of the teacher an almost universal truth. Chrysostom says, 'It is as difficult to bring back a libidinous person to chastity as a dead man to life.' This passage led some of the Fathers to declare that the sin of adultery was unpardonable.
Fornication was classed by the scholastic divines among the seven deadly sins, and it has this character given to it in the Litany: 'From fornication, and all other deadly sin.' Paul says, 'No whoremonger nor unclean person.hath any inheritance in the kingdom of Christ and of God' (; cf.; ). The sin which they commit who have dealings with the strange woman is deadly and leads on to death, and from death there is no return, nor laying hold of or regaining the paths of life (see ). Compare the words with which Deiphobe, the Cumaean sibyl, addresses AEneas -'Tros Anchysiade, facilis descensus AvernoSed revocare gradum superasque evadere ad auras,Hoc opus, hic labor est.' ( Virgil, 'AEneid,' 6:126-129.) O Trojan, son of Anchyses, easy is the path that leads to hell.
But to retrace one's steps, and escape to the upper regions, this is a work, this is a task. 2:10-22 If we are truly wise, we shall be careful to avoid all evil company and evil practices. When wisdom has dominion over us, then it not only fills the head, but enters into the heart, and will preserve, both against corruptions within and temptations without.
The ways of sin are ways of darkness, uncomfortable and unsafe: what fools are those who leave the plain, pleasant, lightsome paths of uprightness, to walk in such ways! They take pleasure in sin; both in committing it, and in seeing others commit it. Every wise man will shun such company. True wisdom will also preserve from those who lead to fleshly lusts, which defile the body, that living temple, and war against the soul. These are evils which excite the sorrow of every serious mind, and cause every reflecting parent to look upon his children with anxiety, lest they should be entangled in such fatal snares. Let the sufferings of others be our warnings. Our Lord Jesus deters from sinful pleasures, by the everlasting torments which follow them.
It is very rare that any who are caught in this snare of the devil, recover themselves; so much is the heart hardened, and the mind blinded, by the deceitfulness of this sin. Many think that this caution, besides the literal sense, is to be understood as a caution against idolatry, and subjecting the soul to the body, by seeking any forbidden object. The righteous must leave the earth as well as the wicked; but the earth is a very different thing to them. To the wicked it is all the heaven they ever shall have; to the righteous it is the place of preparation for heaven. And is it all one to us, whether we share with the wicked in the miseries of their latter end, or share those everlasting joys that shall crown believers?
2:10-22 If we are truly wise, we shall be careful to avoid all evil company and evil practices. When wisdom has dominion over us, then it not only fills the head, but enters into the heart, and will preserve, both against corruptions within and temptations without. The ways of sin are ways of darkness, uncomfortable and unsafe: what fools are those who leave the plain, pleasant, lightsome paths of uprightness, to walk in such ways! They take pleasure in sin; both in committing it, and in seeing others commit it.
Every wise man will shun such company. True wisdom will also preserve from those who lead to fleshly lusts, which defile the body, that living temple, and war against the soul. These are evils which excite the sorrow of every serious mind, and cause every reflecting parent to look upon his children with anxiety, lest they should be entangled in such fatal snares. Let the sufferings of others be our warnings. Our Lord Jesus deters from sinful pleasures, by the everlasting torments which follow them. It is very rare that any who are caught in this snare of the devil, recover themselves; so much is the heart hardened, and the mind blinded, by the deceitfulness of this sin.
Many think that this caution, besides the literal sense, is to be understood as a caution against idolatry, and subjecting the soul to the body, by seeking any forbidden object. The righteous must leave the earth as well as the wicked; but the earth is a very different thing to them. To the wicked it is all the heaven they ever shall have; to the righteous it is the place of preparation for heaven. And is it all one to us, whether we share with the wicked in the miseries of their latter end, or share those everlasting joys that shall crown believers?
None; few or none; an hyperbolical expression, used.That go unto her; that go to her house, or that lie with her, as this phrase is used, 30:4.Return again, from her and from this wickedness, unto God. Adulterers and whoremongers are very rarely brought to repentance, but are generally hardened by the power and deceitfulness of that lust, and by God’s just judgment, peculiarly inflicted upon such persons,. He alludes to the nature of corporal death, from which no man can without a miracle return to this life.Of the paths of life; of those courses which lead to true and eternal life. None that go unto her return again. None that go unto her return again. The fate of the companions of the strange woman is described as irrevocable.
All who visit her shall not return again. The Targum reads, 'They shall not return in peace.' The difficulty which they who give themselves up to the indulgence of lust and passion encounter in extricating themselves makes the statement of the teacher an almost universal truth. Chrysostom says, 'It is as difficult to bring back a libidinous person to chastity as a dead man to life.'
This passage led some of the Fathers to declare that the sin of adultery was unpardonable. Fornication was classed by the scholastic divines among the seven deadly sins, and it has this character given to it in the Litany: 'From fornication, and all other deadly sin.' Paul says, 'No whoremonger nor unclean person.hath any inheritance in the kingdom of Christ and of God' (; cf.; ). The sin which they commit who have dealings with the strange woman is deadly and leads on to death, and from death there is no return, nor laying hold of or regaining the paths of life (see ). Compare the words with which Deiphobe, the Cumaean sibyl, addresses AEneas -'Tros Anchysiade, facilis descensus AvernoSed revocare gradum superasque evadere ad auras,Hoc opus, hic labor est.' ( Virgil, 'AEneid,' 6:126-129.) O Trojan, son of Anchyses, easy is the path that leads to hell.
But to retrace one's steps, and escape to the upper regions, this is a work, this is a task. As in, the אז תּבּין ('then shalt thou understand,' ) is expanded, so now the watching, preserving, is separately placed in view:12 To deliver thee from an evil way,From the man who speaks falsehood;13 (From those) who forsake the ways of honestyTo walk in ways of darkness,14 Who rejoice to accomplish evil,Delight in malignant falsehood -15 They are crooked in their paths,And perverse in their ways.That דּרך רע is not genitival, via mali, but adjectival, via mala, is evident from דרך לא־טוב,.
From the evil way, i.e., conduct, stands opposed to the false words represented in the person of the deceiver; from both kinds of contagium wisdom delivers. תּהפּכות (like the similarly formed תּחבּות, occurring only as plur.) means misrepresentations, viz., of the good and the true, and that for the purpose of deceiving , fallaciae, i.e., intrigues in conduct, and lies and deceit in words. Compares Arab.
Ifk, a lie, and affak, a liar. להצּילך has Munach, the constant servant of Dech, instead of Metheg, according to rule (Accentssystem, vii. העזבים is connected with the collective אישׁ (cf. ); we have in the translation separated it into a relative clause with the abstract present.
The vocalization of the article fluctuates, yet the expression העזבים, like העזבת, is the better established (Michlol 53b); העזבים is one of the three words which retain their Metheg, and yet add to it a Munach in the tone-syllable (vid., the two others,; ). To the 'ways of honesty' (Geradheit) (cf. Expression, ), which does not shun to come to the light, stand opposed the 'ways of darkness,' the ἔργα τοῦ σκότους, which designedly conceal themselves from God and men (;, ).