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  • PARALLEL HISTORY BIBLE - Deuteronomy 28:1


    CHAPTERS: Deuteronomy 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     
    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

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    LXX- Greek Septuagint - Deuteronomy 28:1

    και 2532 εσται 2071 5704 ως 5613 αν 302 διαβητε τον 3588 ιορδανην 2446 εις 1519 την 3588 γην 1093 ην 2258 3739 5713 κυριος 2962 ο 3588 3739 θεος 2316 υμων 5216 διδωσιν 1325 5719 υμιν 5213 εαν 1437 ακοη 189 εισακουσητε της 3588 φωνης 5456 κυριου 2962 του 3588 θεου 2316 υμων 5216 φυλασσειν 5442 5721 και 2532 ποιειν 4160 5721 πασας 3956 τας 3588 εντολας 1785 αυτου 847 ας 3739 εγω 1473 εντελλομαι 1781 5736 σοι 4671 4674 σημερον 4594 και 2532 δωσει 1325 5692 σε 4571 κυριος 2962 ο 3588 3739 θεος 2316 σου 4675 υπερανω 5231 παντων 3956 των 3588 εθνων 1484 της 3588 γης 1093

    Douay Rheims Bible

    Now if thou wilt hear the
    voice of the Lord thy God, to do and keep all his commandments, which I command thee this day, the Lord thy God will make thee higher than all the nations that are on the earth.

    King James Bible - Deuteronomy 28:1

    And it shall come to pass, if thou shalt hearken diligently unto the
    voice of the LORD thy God, to observe and to do all his commandments which I command thee this day, that the LORD thy God will set thee on high above all nations of the earth:

    World English Bible

    It shall happen, if you shall listen diligently to the
    voice of Yahweh your God, to observe to do all his commandments which I command you this day, that Yahweh your God will set you on high above all the nations of the earth:

    Early Church Father Links

    Anf-04 vi.v.iii.x Pg 15

    World Wide Bible Resources


    Deuteronomy 28:1

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

    Anf-03 iv.ix.xiii Pg 26
    See Ex. xv. 22–26.

    just as we do, who, drawn out from the calamities of the heathendom1405

    1405 Sæculi.

    in which we were tarrying perishing with thirst (that is, deprived of the divine word), drinking, “by the faith which is on Him,”1406

    1406


    Anf-02 vi.iii.i.ix Pg 70.2


    Anf-03 iv.viii.ii.ii Pg 5
    Prov. ix. 10; Ps. cxi. 10.

    But801

    801 Porro.

    fear has its origin in knowledge; for how will a man fear that of which he knows nothing? Therefore he who shall have the fear of God, even if he be ignorant of all things else, if he has attained to the knowledge and truth of God,802

    802 Deum omnium notititam et veritatem adsecutus, i.e., “following the God of all as knowledge and truth.”

    will possess full and perfect wisdom.  This, however, is what philosophy has not clearly realized. For although, in their inquisitive disposition to search into all kinds of learning, the philosophers may seem to have investigated the sacred Scriptures themselves for their antiquity, and to have derived thence some of their opinions; yet because they have interpolated these deductions they prove that they have either despised them wholly or have not fully believed them, for in other cases also the simplicity of truth is shaken803

    803 Nutat.

    by the over-scrupulousness of an irregular belief,804

    804 Passivæ fidei.

    and that they therefore changed them, as their desire of glory grew, into products of their own mind. The consequence of this is, that even that which they had discovered degenerated into uncertainty, and there arose from one or two drops of truth a perfect flood of argumentation. For after they had simply805

    805 Solummodo.

    found God, they did not expound Him as they found Him, but rather disputed about His quality, and His nature, and even about His abode. The Platonists, indeed, (held) Him to care about worldly things, both as the disposer and judge thereof. The Epicureans regarded Him as apathetic806

    806 Otiosum.

    and inert, and (so to say) a non-entity.807

    807 “A nobody.”

    The Stoics believed Him to be outside of the world; the Platonists, within the world.  The God whom they had so imperfectly admitted, they could neither know nor fear; and therefore they could not be wise, since they wandered away indeed from the beginning of wisdom,” that is, “the fear of God.” Proofs are not wanting that among the philosophers there was not only an ignorance, but actual doubt, about the divinity. Diogenes, when asked what was taking place in heaven, answered by saying, “I have never been up there.” Again, whether there were any gods, he replied, “I do not know; only there ought to be gods.”808

    808 Nisi ut sint expedire.

    When Crœsus inquired of Thales of Miletus what he thought of the gods, the latter having taken some time809

    809 Aliquot commeatus.

    to consider, answered by the word “Nothing.”  Even Socrates denied with an air of certainty810

    810 Quasi certus.

    those gods of yours.811

    811 Istos deos.

    Yet he with a like certainty requested that a cock should be sacrificed to Æsculapius.  And therefore when philosophy, in its practice of defining about God, is detected in such uncertainty and inconsistency, what “fear” could it possibly have had of Him whom it was not competent812

    812 Non tenebat.

    clearly to determine? We have been taught to believe of the world that it is god.813

    813 De mundo deo didicimus.

    For such the physical class of theologizers conclude it to be, since they have handed down such views about the gods that Dionysius the Stoic divides them into three kinds. The first, he supposes, includes those gods which are most obvious, as the Sun, Moon, and Stars; the next, those which are not apparent, as Neptune; the remaining one, those which are said to have passed from the human state to the divine, as Hercules and Amphiaraus. In like manner, Arcesilaus makes a threefold form of the divinity—the Olympian, the Astral, the Titanian—sprung from Cœlus and Terra; from which through Saturn and Ops came Neptune, Jupiter, and Orcus, and their entire progeny. Xenocrates, of the Academy, makes a twofold division—the Olympian and the Titanian, which descend from Cœlus and Terra. Most of the Egyptians believe that there are four gods—the Sun and the Moon, the Heaven and the Earth. Along with all the supernal fire Democritus conjectures that the gods arose. Zeno, too, will have it that their nature resembles it. Whence Varro also makes fire to be the soul of the world, that in the world fire governs all things, just as the soul does in ourselves. But all this is most absurd. For he says, Whilst it is in us, we have existence; but as soon as it has left us, we die. Therefore, when fire quits the world in lightning, the world comes to its end.


    Anf-03 v.iii.xliii Pg 4
    Ps. cxi. 10; Prov. i. 7.

    Where the fear of God is, there is seriousness, an honourable and yet thoughtful2295

    2295 Attonita, as if in fear that it might go wrong (Rigalt.).

    diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry)2296

    2296 In contrast to the opposite fault of the heresies exposed above.

    and a safely-guarded2297

    2297 Deliberata, where the character was well weighed previous to admission to the eucharist.

    communion, and promotion after good service, and a scrupulous submission (to authority), and a devout attendance,2298

    2298 Apparitio, the duty and office of an apparitor, or attendant on men of higher rank, whether in church or state.

    and a modest gait, and a united church, and God in all things.


    Anf-01 ix.vi.xxxvii Pg 6
    Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

    And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

    4359


    Anf-01 v.xvi.i Pg 5
    Isa. i. 19.

    And again, “Ye shall eat flesh even as herbs.”1270

    1270


    Anf-02 vi.ii.x Pg 14.1
    1588 Cod. Sin. here has the singular, “one who ruminates.”

    upon the word of the Lord. <index subject1="Animals" subject2="cloven-footed" title="144" id="vi.ii.x-p15.1"/>But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

    1589 Literally, “holy age.”

    [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

    1590 Cod. Sin. inserts again, “rightly.”

    explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


    Anf-02 vi.iv.i.xviii Pg 8.1


    Anf-02 vi.iv.vi.vi Pg 28.1


    Anf-03 v.viii.xxvi Pg 8
    Isa. i. 19.

    the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

    7467


    Edersheim Bible History

    Lifetimes xi.v Pg 24.2, Temple xi Pg 26.9


    Treasury of Scriptural Knowledge, Chapter 28

    VERSE 	(1) - 

    De 11:13; 15:5; 27:1 Ex 15:26 Le 26:3-13 Ps 106:3; 111:10 Isa 1:19


    PARALLEL VERSE BIBLE

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