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  • PARALLEL HISTORY BIBLE - Acts 28:5


    CHAPTERS: Acts 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     

    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

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    LXX- Greek Septuagint - Acts 28:5

    ο 3588 μεν 3303 ουν 3767 αποτιναξας 660 5660 το 3588 θηριον 2342 εις 1519 το 3588 πυρ 4442 επαθεν 3958 5627 ουδεν 3762 κακον 2556

    Douay Rheims Bible

    And he indeed shaking off the beast into the
    fire, suffered no harm.

    King James Bible - Acts 28:5

    And he shook off the beast into the
    fire, and felt no harm.

    World English Bible

    However he shook off the creature into the
    fire, and wasn't harmed.

    Early Church Father Links

    Anf-08 vii.v.xlii Pg 4, Npnf-111 vii.x Pg 67, Npnf-111 vii.xxxiv Pg 34, Npnf-111 vi.liv Pg 5

    World Wide Bible Resources


    Acts 28:5

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

    Anf-01 vi.ii.xii Pg 12
    Comp. Num. xxi. 6–9; John iii. 14–18.

    that He might convince them, that on account of their transgression they were given over to the straits of death. Moreover Moses, when he commanded, “Ye shall not have any graven or molten [image] for your God,”1616

    1616


    Anf-03 v.iv.iii.xiv Pg 7
    Num. xi. and xxi.

    Against young lads, too, did He send forth bears, for their irreverence to the prophet.2872

    2872


    Anf-01 v.vii.ii Pg 8
    Num. xxi. 9; John iii. 14.



    Anf-01 vi.ii.xii Pg 16
    Num. xxi. 9.

    And they did so. Thou hast in this also [an indication of] the glory of Jesus; for in Him and to Him are all things.1620

    1620


    Anf-01 vi.ii.xii Pg 12
    Comp. Num. xxi. 6–9; John iii. 14–18.

    that He might convince them, that on account of their transgression they were given over to the straits of death. Moreover Moses, when he commanded, “Ye shall not have any graven or molten [image] for your God,”1616

    1616


    Anf-03 iv.ix.x Pg 35
    Their sin was “speaking against God and against Moses” (Num. xxi. 4–9).

    they were suffering extermination by serpents, except that in this case he was exhibiting the Lord’s cross on which the “serpent” the devil was “made a show of,”1341

    1341


    Anf-03 v.iv.iii.xiv Pg 7
    Num. xi. and xxi.

    Against young lads, too, did He send forth bears, for their irreverence to the prophet.2872

    2872


    Anf-03 v.iv.iii.xxii Pg 6
    Num. xxi. 8, 9.

    I say nothing of what was figured by this cure.2967

    2967


    Anf-03 v.xi.ii Pg 5
    See Num. xxi. 4–9.

    Christ Himself (they say further) in His gospel imitates Mosesserpent’s sacred power, in saying: “And as Moses upreared the serpent in the desert, so it behoveth the Son of man to be upreared.”8357

    8357


    Anf-01 v.xvii.x Pg 6
    Ps. xci. 13.



    Anf-01 ix.iv.xxiv Pg 20
    Ps. xci. 13.

    —indicating that sin, which was set up and spread out against man, and which rendered him subject to death, should be deprived of its power, along with death, which rules [over men]; and that the lion, that is, antichrist, rampant against mankind in the latter days, should be trampled down by Him; and that He should bind “the dragon, that old serpent3769

    3769


    Anf-03 v.iv.v.xxiv Pg 48
    Ps. xci. 13.

    So also Isaiah: “In that day the Lord God shall draw His sacred, great, and strong sword” (even His Christ) “against that dragon, that great and tortuous serpent; and He shall slay him in that day.”4460

    4460


    Anf-03 vi.vi.v Pg 9
    [Ps. xliv. 5. Also lx. 12; xci. 13; cviii. 13.]

    And the people began to shout, and my backers to exult. And I drew near to the trainer and took the branch; and he kissed me, and said to me, ‘Daughter, peace be with you:’ and I began to go gloriously to the Sanavivarian gate.8997

    8997 This was the way by which the victims spared by the popular clemency escaped from the amphitheatre.

    Then I awoke, and perceived that I was not to fight with beasts, but against the devil.  Still I knew that the victory was awaiting me. This, so far, I have completed several days before the exhibition; but what passed at the exhibition itself let who will write.”


    Anf-01 viii.iv.xci Pg 5
    [A clumsy exposition of St. John iii. 14.]

    For the Spirit of prophecy by Moses did not teach us to believe in the serpent, since it shows us that he was cursed by God from the beginning; and in Isaiah tells us that he shall be put to death as an enemy by the mighty sword, which is Christ.


    Anf-01 v.vii.ii Pg 8
    Num. xxi. 9; John iii. 14.



    Anf-01 ix.vi.iii Pg 30
    John xii. 32, John iii. 14.

    and vivifies the dead.


    Anf-01 vi.ii.xii Pg 12
    Comp. Num. xxi. 6–9; John iii. 14–18.

    that He might convince them, that on account of their transgression they were given over to the straits of death. Moreover Moses, when he commanded, “Ye shall not have any graven or molten [image] for your God,”1616

    1616


    Anf-03 v.iv.iii.xxii Pg 7
    See John iii. 14.

    Thus, too, the golden Cherubim and Seraphim were purely an ornament in the figured fashion2968

    2968 Exemplum.

    of the ark; adapted to ornamentation for reasons totally remote from all condition of idolatry, on account of which the making a likeness is prohibited; and they are evidently not at variance with2969

    2969 Refragari.

    this law of prohibition, because they are not found in that form2970

    2970 Statu.

    of similitude, in reference to which the prohibition is given. We have spoken2971

    2971 In chap. xviii. towards the end. [p. 311, supra.]

    of the rational institution of the sacrifices, as calling off their homage from idols to God; and if He afterwards rejected this homage, saying, “To what purpose is the multitude of your sacrifices unto me?”2972

    2972


    Anf-03 v.xi.ii Pg 6
    John iii. 14.

    Him they introduce to bless their eucharistic (elements).8358

    8358 Eucharistia (neut. pl.) = εὐχαριστεῖα (Fr. Junius in Oehler): perhaps “the place in which they celebrate the eucharist.”

    Now the whole parade and doctrine of this error flowed from the following source.  They say that from the supreme primary Æon whom men speak of8359

    8359 These words are intended to give the force of the “illo” of the original.

    there emanated several other inferior Æons.  To all these, however, there opposed himself an Æon who name is Ialdabaoth.8360

    8360 Roberston (Ch. Hist. i. p. 39, note 2, ed. 2. 1858) seems to take this word to mean “Son of Darkness or Chaos.”

    He had been conceived by the permixture of a second Æon with inferior Æons; and afterwards, when he8361

    8361 “Seque” Oehler reads here, which appears bad enough Latin, unless his “se” after “extendisse” is an error.

    had been desirous of forcing his way into the higher regions, had been disabled by the permixture of the gravity of matter with himself to arrive at the higher regions; had been left in the midst, and had extended himself to his full dimensions, and thus had made the sky.8362

    8362 Or, “heaven.”

    Ialdabaoth, however, had descended lower, and had made him seven sons, and had shut from their view the upper regions by self-distension, in order that, since (these) angels could not know what was above,8363

    8363 Or, “what the upper regions were.”

    they might think him the sole God. These inferior Virtues and angels, therefore, had made man; and, because he had been originated by weaker and mediocre powers, he lay crawling, worm-like. That Æon, however, out of which Ialdaboath had proceeded, moved to the heart with envy, had injected into man as he lay a certain spark; excited whereby, he was through prudence to grow wise, and be able to understand the things above. So, again, the Ialdaboath aforesaid, turning indignant, had emitted out of himself the Virtue and similitude of the serpent; and this had been the Virtue in paradise—that is, this had been the serpent—whom Eve had believed as if he had been God the Son.8364

    8364 Filio Deo.

    He8365

    8365 Or, “she;” but perhaps the text is preferable.

    plucked, say they, from the fruit of the tree, and thus conferred on mankind the knowledge of things good and evil.8366

    8366


    Anf-02 vi.iv.v.xiii Pg 7.1


    Treasury of Scriptural Knowledge, Chapter 28

    VERSE 	(5) - 

    Nu 21:6-9 Ps 91:13 Mr 16:18 Lu 10:19 Joh 3:14,15 Ro 16:20


    PARALLEL VERSE BIBLE

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