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  • PARALLEL HISTORY BIBLE - Hebrews 3:9


    CHAPTERS: Hebrews 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19

    TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS - FOCHT   |   VIDEO: GEN - BIB - COMM


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    LXX- Greek Septuagint - Hebrews 3:9

    ου 3757 επειρασαν 3985 5656 με 3165 οι 3588 πατερες 3962 υμων 5216 εδοκιμασαν 1381 5656 με 3165 και 2532 ειδον 1492 5627 τα 3588 εργα 2041 μου 3450 τεσσαρακοντα 5062 ετη 2094

    Douay Rheims Bible

    Where your fathers tempted me, proved and saw my works,

    King James Bible - Hebrews 3:9

    When your fathers tempted me, proved me, and saw my works forty years.

    World English Bible

    where your fathers tested me by proving me, and saw my works for forty years.

    Early Church Father Links

    Npnf-114 v.x Pg 48, Npnf-114 vi.x Pg 48, Npnf-208 ix.xxiii Pg 5

    World Wide Bible Resources


    Hebrews 3:9

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

    Anf-03 v.x.ii Pg 6
    Ex. xx. 22, 23.

    To the following effect also, in Deuteronomy: “Hear, O Israel; The Lord thy God is one: and thou shalt love the Lord thy God with all thy heart and all thy might, and with all thy soul.”8232

    8232


    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:


    Anf-02 vi.iv.ii.xv Pg 39.2


    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 3

    VERSE 	(9) - 

    Ex 19:4; 20:22 De 4:3,9; 11:7; 29:2 Jos 23:3; 24:7 Lu 7:22


    PARALLEL VERSE BIBLE

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