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PARALLEL HISTORY BIBLE - 1 Chronicles 6:31
CHAPTERS: 1 Chronicles 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 
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, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81
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LXX- Greek Septuagint - 1 Chronicles 6:31 υιου 5207 αμασαι υιου 5207 βανι υιου 5207 σεμμηρ
Douay Rheims Bible These are they, whom David set over the singing men of the house of the Lord, after that the p ark was placed:
King James Bible - 1 Chronicles 6:31 And these are they whom David set over the service of song in the house of the LORD, after that the ark had rest.
World English Bible These are they whom David set over the service of song in the house of Yahweh, after that the ark had rest.
World Wide Bible Resources
1Chronicles 6:31
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.iv.lviii Pg 12
Gen. xxxii. 22–30. And again, in other terms, referring to the same Jacob, it says the following: ‘And Jacob came to Luz, in the land of Canaan, which is Bethel, he and all the people that were with him. And there he built an altar, and called the name of that place Bethel; for there God appeared to him when he fled from the face of his brother Esau. And Deborah, Rebekah’s nurse, died, and was buried beneath Bethel under an oak: and Jacob called the name of it The Oak of Sorrow. And God appeared again to Jacob in Luz, when he came out from Mesopotamia in Syria, and He blessed him. And God said to him, Thy name shall be no more called Jacob, but Israel shall he thy name.’2156 2156
Anf-01 viii.iv.cxxvi Pg 4
Gen. xxxii. 24; 30. and asserts it was God; narrating that Jacob said, ‘I have seen God face to face, and my life is preserved.’ And it is recorded that he called the place where He wrestled with him, appeared to and blessed him, the Face of God (Peniel). And Moses says that God appeared also to Abraham near the oak in Mamre, when he was sitting at the door of his tent at mid-day. Then he goes on to say: ‘And he lifted up his eyes and looked, and, behold, three men stood before him; and when he saw them, he ran to meet them.’2442 2442
Anf-02 vi.iii.i.vii Pg 19.1
Anf-01 ix.viii.xviii Pg 2
See Judg. vi. 27. It is not very clear how Irenæus makes out this allegory, but it is thought that he refers to the initial letter in the name ᾽Ιησοῦς, which stands for ten in the Greek enumeration. Compare the Epistle of Barnabas, cap. ix. p. 143, of this volume. he (Gideon) might appear as having Jesus for a helper, as [is indicated] by the compact entered into with them. And when he did not choose to partake with them in their idol-worship, they threw the blame upon him: for “Jerubbaal” signifies the judgment-seat of Baal.
Anf-01 viii.iv.lxiii Pg 4
Note this beautiful rendering, Ps. cx. 3. The Lord hath sworn, and will not repent, Thou art a priest for ever, after the order of Melchizedek,’ 2181 2181
Anf-01 viii.iv.lxxvi Pg 9
Justin puts “sun and moon” instead of “Lucifer.” [Ps. cx. 3, Sept, compounded with Prov. viii. 27.] Maranus says, David did predict, not that Christ would be born of Mary before sun and moon, but that it would happen before sun and moon that He would be born of a virgin. according to the Father’s will, and made Him known, being Christ, as God strong and to be worshipped.”
Anf-01 viii.iv.lxxxiii Pg 3
Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.] enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, ‘The gods of the nations are demons.’ And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons.2278 2278 This last clause is thought to be an interpolation. And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.
Anf-01 viii.iv.xxxii Pg 4
Ps. cx. ‘The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.2031 2031 πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault. He shall drink of the brook in the way; therefore shall He lift up the head.’
Anf-01 viii.iv.xxxiii Pg 0
Anf-03 v.iv.vi.ix Pg 20
Ps. cx. was a chant in honour of Hezekiah,5599 5599 In Ezechiam cecinisse. because “he went up to the house of the Lord,”5600 5600
Anf-03 v.iv.vi.ix Pg 23
Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him. Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah. This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasion—David’s victories over the neighboring heathen. are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602 5602 Nos. have published Gospels (to the credibility of which we have to thank5603 5603 Debemus. them5604 5604 Istos: that is, the Jews (Rigalt.). for having given some confirmation, indeed, already in so great a subject5605 5605 Utique jam in tanto opere. ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606 5606 Natum esse quum maxime. and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son. For although He says of all the people (Israel), “I have begotten5607 5607 Generavi: Sept. ἐγέννησα. children,”5608 5608
Anf-03 v.iv.vi.ix Pg 23
Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him. Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah. This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasion—David’s victories over the neighboring heathen. are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602 5602 Nos. have published Gospels (to the credibility of which we have to thank5603 5603 Debemus. them5604 5604 Istos: that is, the Jews (Rigalt.). for having given some confirmation, indeed, already in so great a subject5605 5605 Utique jam in tanto opere. ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606 5606 Natum esse quum maxime. and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son. For although He says of all the people (Israel), “I have begotten5607 5607 Generavi: Sept. ἐγέννησα. children,”5608 5608
Anf-03 v.iv.vi.ix Pg 37
Similarly the Rabbis Saadias Gaon and Hadarsan, above mentioned in our note, beautifully applied to Messiah’s placid birth, “without a human father,” the figures of Ps. cx. 3, “womb of the morning,” “dew of thy birth.” Solomon, however, if he had indeed any descent at all, came not down like a shower, because he descended not from heaven. But I will set before you more literal points.5616 5616 Simpliciora. “He shall have dominion,” says the Psalmist, “from sea to sea, and from the river unto the ends of the earth.”5617 5617
Anf-03 v.ix.xi Pg 7
In allusion to Ps. cx. 3 (Sept.) and likewise, “I the Lord possessed Myself the beginning of my ways for my own works; before all the hills, too, did I beget myself;”7880 7880
Anf-01 vi.ii.vi Pg 26
Ezek. xi. 19, Ezek. xxxvi. 26. because He1518 1518
Anf-01 ix.vi.xxxiv Pg 98
Ezek. xxxvi. 26. and again, “And remember ye not the things of old: behold, I make new things which shall now arise, and ye shall know it; and I will make a way in the desert, and rivers in a dry land, to give drink to my chosen people, my people whom I have acquired, that they may show forth my praise,”4336 4336
Anf-03 v.iv.v.xxxix Pg 21
See Gen. xxxii. 28. Now, one cannot wonder that He forbade “premeditation,” who actually Himself received from the Father the ability of uttering words in season: “The Lord hath given to me the tongue of the learned, that I should know how to speak a word in season (to him that is weary);”5034 5034
Npnf-201 iii.vi.ii Pg 24
Anf-03 vi.vii.iii Pg 3
So Mr. Dodgson; and La Cerda, as quoted by Oehler. See Ps. cxxxi. 1 in LXX., where it is Ps. cxxx. but what is that which, in a certain way, has been grasped by hand9027 9027
Anf-01 viii.iv.cxl Pg 3
Isa. xxix. 13. Abraham" title="269" id="viii.iv.cxl-p3.2"/>And besides, they beguile themselves and you, supposing that the everlasting kingdom will be assuredly given to those of the dispersion who are of Abraham after the flesh, although they be sinners, and faithless, and disobedient towards God, which the Scriptures have proved is not the case. For if so, Isaiah would never have said this: ‘And unless the Lord of Sabaoth had left us a seed, we would have been like Sodom and Gomorrah.’2484 2484
Anf-01 ii.ii.xv Pg 2
Isa. xxix. 13; Matt. xv. 8; Mark vii. 6. And again: “They bless with their mouth, but curse with their heart.”61 61
Anf-01 viii.iv.xlviii Pg 3
Comp. Isa. xxix. 13. Now assuredly, Trypho,” I continued,” [the proof] that this man2096 2096 Or, “such a man.” is the Christ of God does not fail, though I be unable to prove that He existed formerly as Son of the Maker of all things, being God, and was born a man by the Virgin. But since I have certainly proved that this man is the Christ of God, whoever He be, even if I do not prove that He pre-existed, and submitted to be born a man of like passions with us, having a body, according to the Father’s will; in this last matter alone is it just to say that I have erred, and not to deny that He is the Christ, though it should appear that He was born man of men, and [nothing more] is proved [than this], that He has become Christ by election. For there are some, my friends,” I said, “of our race,2097 2097 Some read, “of your race,” referring to the Ebionites. Maranus believes the reference is to the Ebionites, and supports in a long note the reading “our,” inasmuch as Justin would be more likely to associate these Ebionites with Christians than with Jews, even though they were heretics. who admit that He is Christ, while holding Him to be man of men; with whom I do not agree, nor would I,2098 2098 Langus translates: “Nor would, indeed, many who are of the same opinion as myself say so.” even though most of those who have [now] the same opinions as myself should say so; since we were enjoined by Christ Himself to put no faith in human doctrines,2099 2099 [Note this emphatic testimony of primitive faith.] but in those proclaimed by the blessed prophets and taught by Himself.”
Anf-01 ix.vi.xiii Pg 11
Isa. xxix. 13. He does not call the law given by Moses commandments of men, but the traditions of the elders themselves which they had invented, and in upholding which they made the law of God of none effect, and were on this account also not subject to His Word. For this is what Paul says concerning these men: “For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth.”3943 3943
Anf-01 viii.iv.lxxviii Pg 8
Isa. xxix. 13, 14.
Anf-02 ii.iii.xii Pg 16.1
Anf-02 vi.iii.i.ix Pg 9.1
Anf-02 vi.iii.ii.viii Pg 10.1
Anf-02 vi.iv.ii.xiv Pg 6.1
Anf-02 vi.iv.iv.v Pg 26.1
Anf-03 v.iv.v.xii Pg 41
Isa. xxix. 13. He has yet put His own Sabbaths (those, that is, which were kept according to His prescription) in a different position; for by the same prophet, in a later passage,3892 3892
Anf-03 v.iv.v.xvii Pg 46
Isa. xxix. 13. Otherwise, how absurd it were that a new god, a new Christ, the revealer of a new and so grand a religion should denounce as obstinate and disobedient those whom he had never had it in his power to make trial of!
Anf-03 v.iv.v.xli Pg 11
Isa. xxix. 13. When led before the council, He is asked whether He is the Christ.5103 5103
Anf-03 v.iv.vi.xi Pg 33
Isa. xxix. 13. in these angry words: “Ye shall hear with your ears, and not understand; and see with your eyes, but not perceive;”5710 5710
Anf-03 v.iv.vi.xiv Pg 28
Isa. xxix. 13 (Sept.) moreover, as “having gathered themselves together against the Lord and against His Christ”5863 5863
Anf-03 iv.ix.xiv Pg 25
See Lev. xvi. Do not they, too, point to each successive stage in the character of the Christ who is already come? A pair, on the one hand, and consimilar (they were), because of the identity of the Lord’s general appearance, inasmuch as He is not to come in some other form, seeing that He has to be recognised by those by whom He was once hurt. But the one of them, begirt with scarlet, amid cursing and universal spitting, and tearing, and piercing, was cast away by the People outside the city into perdition, marked with manifest tokens of Christ’s passion; who, after being begirt with scarlet garment, and subjected to universal spitting, and afflicted with all contumelies, was crucified outside the city.1468 1468 Comp. Heb. xiii. 10–13. It is to be noted, however, that all this spitting, etc., formed no part of the divinely ordained ceremony. The other, however, offered for sins, and given as food to the priests merely of the temple,1469 1469
Treasury of Scriptural Knowledge, Chapter 6VERSE (31) - 1Ch 15:16-22,27; 25:1-31
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