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PARALLEL HISTORY BIBLE - 2 Esdras 9:29
CHAPTERS: 2 Esdras 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16 
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LXX- Greek Septuagint - 82 9:29 septuagint82Az9z29
King James Bible - 82 9:29 O Lord, thou that shewest thyself unto us, thou wast shewed unto our fathers in the wilderness, in a place where no man treadeth, in a barren place, when they came out of Egypt.
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2Esdras 9:29
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 vi.ii.x Pg 3
Deut. iv. 1. Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577 1577 Literally, “in spirit.” For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578 1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek. So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579 1579 Cod. Sin. has, “condemned already.” to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580
Npnf-201 iii.xiii.xiii Pg 9
Eusebius evidently approved of these women’s suicide, and it must be confessed that they had great provocation. The views of the early Church on the subject of suicide were in ordinary cases very decided. They condemned it unhesitatingly as a crime, and thus made a decided advance upon the position held by many eminent Pagans of that age, especially among the Stoics. In two cases, however, their opinion of suicide was somewhat uncertain. There existed in many quarters a feeling of admiration for those who voluntarily rushed to martyrdom and needlessly sacrificed their lives. The wiser and steadier minds, however, condemned this practice unhesitatingly (cf. p. 8, above). The second case in connection with which the opinions of the Fathers were divided, was that which meets us in the present passage. The majority of them evidently not only justified but commended suicide in such an extremity. The first Father distinctly to condemn the practice was Augustine (De civ. Dei. I. 22–27). He takes strong ground on the subject, and while admiring the bravery and chastity of the many famous women that had rescued themselves by taking their own lives, he denounces their act as sinful under all circumstances, maintaining that suicide is never anything else than a crime against the law of God. The view of Augustine has very generally prevailed since his time. Cf. Leckey’s History of European Morals, 3d edition (Appleton, New York), Vol. II. p. 43 sq. But there were two other virgins in the same city of Antioch who served God in all things, and were true sisters, illustrious in family and distinguished in life, young and blooming, serious in mind, pious in deportment, and admirable for zeal. As if the earth could not bear such excellence, the worshipers of demons commanded to cast them into the sea. And this was done to them.
Npnf-201 iv.vii.xviii Pg 37
[It can scarcely be necessary to observe that the acrostic, the general sense of which has been aimed at in the above translation, must be regarded as the pious fiction of some writer, whose object was to recommend the truth of Christianity to heathens by an appeal to the authority of an (alleged) ancient heathen prophecy.—Bag.] The quotation is found in the edition of Alexandre, Bk. VIII. ch. 219–250. (Cf. translation in Augustin, De civ. Dei.) The translation of Bag., giving the “general sense” and reproducing the acrostic, stands unchanged. The translation of 1709, much more vigorous and suggestive of the “Dies Iræ,” is as follows:
Treasury of Scriptural Knowledge, Chapter 9VERSE (29) - 2 Esd 9:29; Ex 19:9; 24:10; Dt 4:12; .
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