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  • PARALLEL HISTORY BIBLE - Deuteronomy 3:25

    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




    LXX- Greek Septuagint - Deuteronomy 3:25

    διαβας 1224 5631 ουν 3767 οψομαι 3700 5695 την 3588 γην 1093 την 3588 αγαθην 18 ταυτην 3778 την 3588 ουσαν 5607 5752 περαν 4008 του 3588 ιορδανου 2446 το 3588 ορος 3735 τουτο 5124 το 3588 αγαθον 18 και 2532 τον 3588 αντιλιβανον

    Douay Rheims Bible

    I will pass
    over therefore, and will see this excellent land beyond the Jordan, and this goodly mountain, and Libanus.

    King James Bible - Deuteronomy 3:25

    I pray thee, let me go
    over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon.

    World English Bible

    Please let me go
    over and see the good land that is beyond the Jordan, that goodly mountain, and Lebanon."

    World Wide Bible Resources

    Deuteronomy 3:25

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

    Anf-01 viii.iv.cxxvi Pg 10
    Deut. xxxi. 2 f.

    Anf-01 v.xviii.ii Pg 6
    Num. xxvii. 16, 17.

    Anf-01 v.xvi.viii Pg 3
    Num. xxvii. 17.

    Anf-03 v.iv.v.xlv Pg 21
    The interpretation of Tertullian, however, has the all-important merit (which Bacon and Hooker recognize as cardinal) of flowing from the Scripture without squeezing. (1.) Our Lord sent the message to John as a personal and tender assurance to him. (2.) The story illustrates the decrease of which the Baptist had spoken prophetically (John iii. 30.); and (3.) it sustains the great principle that Christ alone is without sin, this being the one fault recorded of the Baptist, otherwise a singular instance of sinlessness. The B. Virgin’s fault (gently reproved by the Lord, John ii. 4.), seems in like manner introduced on this principle of exhibiting the only sinless One, in His Divine perfections as without spot. So even Joseph and Moses (Psalm cvi. 33., and Gen. xlvii. 20.) are shewn “to be but men.” The policy of Joseph has indeed been extravagantly censured.

    Anf-01 ix.vii.xxxiv Pg 10
    Gen. xxvii. 28, 29.

    If any one, then, does not accept these things as referring to the appointed kingdom, he must fall into much contradiction and contrariety, as is the case with the Jews, who are involved in absolute perplexity. For not only did not the nations in this life serve this Jacob; but even after he had received the blessing, he himself going forth [from his home], served his uncle Laban the Syrian for twenty years;4739


    Anf-03 v.iv.iv.xxiv Pg 27
    Gen. xxvii. 28.

    are there not in his words examples of both kinds of blessing? Indeed, the very form of the blessing is in this instance worthy of notice. For in relation to Jacob, who is the type of the later and more excellent people, that is to say ourselves,3460

    3460 Nostri, i.e., Christians. [Not Montanist, but Catholic.]

    first comes the promise of the heavenly dew, and afterwards that about the fatness of the earth. So are we first invited to heavenly blessings when we are separated from the world, and afterwards we thus find ourselves in the way of obtaining also earthly blessings. And your own gospel likewise has it in this wise: “Seek ye first the kingdom of God, and these things shall be added unto you.”3461


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978


    Anf-03 v.iv.iii.xix Pg 19
    Ps. xxxiii. 18, 19, slightly altered.

    “Many are the afflictions of the righteous, but the Lord delivereth them out of them all.”2939


    Anf-02 vi.iii.iii.xii Pg 5.1

    Anf-02 vi.iv.iv.xvi Pg 19.1

    Anf-01 Pg 16
    Ex. iii. 7, 8.

    For the Son, who is the Word of God, arranged these things beforehand from the beginning, the Father being in no want of angels, in order that He might call the creation into being, and form man, for whom also the creation was made; nor, again, standing in need of any instrumentality for the framing of created things, or for the ordering of those things which had reference to man; while, [at the same time,] He has a vast and unspeakable number of servants. For His offspring and His similitude3879

    3879 Massuet here observes, that the fathers called the Holy Spirit the similitude of the Son.

    do minister to Him in every respect; that is, the Son and the Holy Spirit, the Word and Wisdom; whom all the angels serve, and to whom they are subject. Vain, therefore, are those who, because of that declaration, “No man knoweth the Father, but the Son,”3880


    Anf-01 Pg 13
    Ex. iii. 7, 8.

    it being customary from the beginning with the Word of God to ascend and descend for the purpose of saving those who were in affliction.

    Anf-01 ix.iv.vii Pg 13
    Ex. iii. 8.

    For it is He who descended and ascended for the salvation of men. Therefore God has been declared through the Son, who is in the Father, and has the Father in Himself —He who is, the Father bearing witness to the Son, and the Son announcing the Father.—As also Esaias says, “I too am witness,” he declares, “saith the Lord God, and the Son whom I have chosen, that ye may know, and believe, and understand that I am.”3340


    Anf-02 Pg 31.1

    Anf-03 v.iv.iv.v Pg 9
    Ex. iii. 8, 17; Deut. xxvi. 9, 15.

    but not as if you were to suppose that you would ever gather Samian cakes from the ground; nor does God, forsooth, offer His services as a water-bailiff or a farmer when He says, “I will open rivers in a land; I will plant in the wilderness the cedar and the box-tree.”3150


    Anf-03 iv.ix.ix Pg 47
    See Ex. iii. 8, and the references there.

    (that is, into the possession of eternal life, than which nought is sweeter); and this had to come about, not through Moses (that is, not through the Law’s discipline), but through Joshua (that is, through the new law’s grace), after our circumcision with “a knife of rock1291


    Edersheim Bible History

    Lifetimes ix.xvii Pg 33.1

    Treasury of Scriptural Knowledge, Chapter 3

    VERSE 	(25) - 

    De 4:21,22; 11:11,12 Ex 3:8 Nu 32:5 Eze 20:6


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