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PARALLEL HISTORY BIBLE - 2 Thessalonians 3:15


CHAPTERS: 2 Thessalonians 1, 2, 3     

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LXX- Greek Septuagint - 2 Thessalonians 3:15

και 2532 μη 3361 ως 5613 εχθρον 2190 ηγεισθε 2233 5737 αλλα 235 νουθετειτε 3560 5720 ως 5613 αδελφον 80

Douay Rheims Bible

Yet do not esteem him as an enemy, but admonish him as a brother.

King James Bible - 2 Thessalonians 3:15

Yet count him not as an enemy, but admonish him as a brother.

World English Bible

Don't count him as an enemy, but admonish him as a brother.

Early Church Father Links

Npnf-113 iv.vi.v Pg 28

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2Thessalonians 3:15

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

Anf-03 v.iv.v.xxxv Pg 7
Lev. xix. 17. The last clause in A.V. runs, “And not suffer sin upon him;” but the Sept gives this reading, καὶ οὐ λήψῃ δι᾽ αὐτὸν ἁμαρτίαν; nor need the Hebrew mean other than this. The prenominal particle וייֹע may be well rendered δι᾽ αὐτόι on his account.

Nor is it to be wondered at, if He thus teaches who forbids your refusing to bring back even your brother’s cattle, if you find them astray in the road; much more should you bring back your erring brother to himself. He commands you to forgive your brother, should he trespass against you even “seven times.”4865

4865


Anf-03 v.iv.vi.xiv Pg 48
Lev. xix. 17, 18.

(Again:)  “Avenge not yourselves;”5883

5883


Anf-02 ii.ii.ii Pg 19.1


Anf-03 v.iv.vi.xiv Pg 48
Lev. xix. 17, 18.

(Again:)  “Avenge not yourselves;”5883

5883


Anf-03 v.iv.vi.iv Pg 49
Lev. xix. 18.

“But he that troubleth you shall have to bear judgment.”5367

5367


Anf-03 iv.ix.ii Pg 8
Deut. vi. 4, 5; Lev. xix. 18; comp. Matt. xxii. 34–40; Mark xii. 28–34; Luke x. 25–28; and for the rest, Ex. xx. 12–17; Deut. v. 16–21; Rom. xiii. 9.

Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another’s, shalt thou not covet.  For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour—that is, themselves1144

1144 Semetipsos. ? Each other.

—they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves,1145

1145 Semetipsos. ? Each other.

by falling1146

1146 Excidendo; or, perhaps, “by self-excision,” or “mutual excision.”

from immortality, by contravening God’s precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be “like God;” and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another’s, they would not have tasted of the unlawful fruit.


Anf-03 v.iv.v.xxxv Pg 9
Lev. xix. 18.

and to give not merely to him who asks, but even to him who does not ask. For His will is, not that you should forgive4867

4867 Dones.

an offence, but forget it. The law about lepers had a profound meaning as respects4868

4868 Erga: i.q. circa.

the forms of the disease itself, and of the inspection by the high priest.4869

4869


Anf-03 v.iv.vi.xiv Pg 39
Lev. xix. 18.

(Again, your apostle says:) “Rejoicing in hope;”5874

5874


Anf-02 ii.iv.vi Pg 12.3


Anf-02 vi.iv.ix Pg 54.1


Anf-03 v.iv.v.xlv Pg 6
In St. Augustine’s time, when moral theology became systematized in the West, by his mighty genius and influence, the following were recognized degrees of guilt: (1.) Sins deserving excommunication. (2.) Sins requiring to be confessed to the brother offended in order to God’s forgiveness, and (3.) sins covered by God’s gracious covenant, when daily confessed in the Lord’s Prayer, in public, or in private. And this classification was professedly based on Holy Scripture. Thus: (1.) on the text—“To deliver such an one unto Satan, etc.” (1 Cor. v. 4–5). (2.) On the text—(Matt. xviii. 15), “Confess your sins one to another, brethren” (James v. 16), and (3.) on the text—(Matt. vi. 12) “Forgive us our trespasses as we forgive them that trespass against us.”  This last St. Augustine5190

5190 Opp. Tom. vi. p. 228. Ed. Migne.

regards as the “daily medication” of our ordinary life, habitual penitence and faith and the baptismal covenant being presupposed.


Anf-03 v.iv.vi.vii Pg 14
1 Cor. v. 5.

he becomes the herald of an avenging God.  It does not matter5484

5484 Viderit.

that he also said, “For the destruction of the flesh, that the spirit may be saved in the day of the Lord,”5485

5485


Anf-03 v.iv.vi.vii Pg 16
1 Cor. v. 5.

since both in the destruction of the flesh and in the saving of the spirit there is, on His part, judicial process; and when he bade “the wicked person be put away from the midst of them,”5486

5486


Anf-03 vi.ii.xiii Pg 28
The plural (We therein confiding) is significant and a token of Primitive doctrine: i.e. of confession before the whole Church, (2 Cor. ii. 10): and note the precatory form—“God forgive thee.” The perilous form Ego te absolvo is not Catholic: it dates from the thirteenth century and is used in the West only. It is not wholly dropped from the Anglican Office, but has been omitted from the American Prayer-Book.


Anf-03 v.iv.vi.xii Pg 47
2 Cor. xiii. 10.

Deny now, O heretic, (at your cost,) that your god is an object to be feared, when his apostle was for making himself so formidable!

Treasury of Scriptural Knowledge, Chapter 3

VERSE 	(15) - 

Le 19:17,18 1Co 5:5 2Co 2:6-10; 10:8; 13:10 Ga 6:1 1Th 5:14


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