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  • PARALLEL HISTORY BIBLE - Judges 2:1


    CHAPTERS: Judges 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21     
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23

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    LXX- Greek Septuagint - Judges 2:1

    και 2532 ανεβη 305 5627 αγγελος 32 κυριου 2962 απο 575 γαλγαλ επι 1909 τον 3588 κλαυθμωνα και 2532 επι 1909 βαιθηλ και 2532 επι 1909 τον 3588 οικον 3624 ισραηλ 2474 και 2532 ειπεν 2036 5627 προς 4314 αυτους 846 ταδε 3592 λεγει 3004 5719 κυριος 2962 ανεβιβασα υμας 5209 εξ 1537 1803 αιγυπτου 125 και 2532 εισηγαγον 1521 5627 υμας 5209 εις 1519 την 3588 γην 1093 ην 2258 3739 5713 ωμοσα 3660 5656 τοις 3588 πατρασιν 3962 υμων 5216 και 2532 ειπα 2036 5656 ου 3739 3757 διασκεδασω την 3588 διαθηκην 1242 μου 3450 την 3588 μεθ 3326 ' υμων 5216 εις 1519 τον 3588 αιωνα 165

    Douay Rheims Bible

    And an angel of the Lord went up from Galgal to the
    place of weepers, and said: I made you go out of Egypt, and have brought you into the land for which I swore to your fathers: and I promised that I would not make void my covenant with you for ever:

    King James Bible - Judges 2:1

    And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the
    land which I sware unto your fathers; and I said, I will never break my covenant with you.

    World English Bible

    The angel of Yahweh came up from Gilgal to Bochim. He said, "I made you to go up out of Egypt, and have brought you to the
    land which I swore to your fathers; and I said, 'I will never break my covenant with you:

    Early Church Father Links

    Npnf-114 v.vii Pg 34, Npnf-114 vi.vii Pg 34, Anf-05 iv.v.xii.ii.ii Pg 7

    World Wide Bible Resources


    Judges 2:1

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

    Anf-01 viii.iv.lx Pg 5
    Ex. iii. 2–4.

    In the same manner, therefore, in which the Scripture calls Him who appeared to Jacob in the dream an Angel, then [says] that the same Angel who appeared in the dream spoke to him,2165

    2165


    Anf-03 v.x.i Pg 12
    Ex. iii. 2.

    then the Gnostics break out, then the Valentinians creep forth, then all the opponents of martyrdom bubble up, being themselves also hot to strike, penetrate, kill. For, because they know that many are artless and also inexperienced, and weak moreover, that a very great number in truth are Christians who veer about with the wind and conform to its moods, they perceive that they are never to be approached more than when fear has opened the entrances to the soul, especially when some display of ferocity has already arrayed with a crown the faith of martyrs.  Therefore, drawing along the tail hitherto, they first of all apply it to the feelings, or whip with it as if on empty space. Innocent persons undergo such suffering. So that you may suppose the speaker to be a brother or a heathen of the better sort. A sect troublesome to nobody so dealt with! Then they pierce. Men are perishing without a reason. For that they are perishing, and without a reason, is the first insertion. Then they now strike mortally. But the unsophisticated souls8220

    8220 The opponents of martyrdoms are meant.—Tr.

    know not what is written, and what meaning it bears, where and when and before whom we must confess, or ought, save that this, to die for God, is, since He preserves me, not even artlessness, but folly, nay madness. If He kills me, how will it be His duty to preserve me? Once for all Christ died for us, once for all He was slain that we might not be slain. If He demands the like from me in return, does He also look for salvation from my death by violence? Or does God importune for the blood of men, especially if He refuses that of bulls and he-goats?8221

    8221


    Anf-01 viii.ii.lxiii Pg 9
    Ex. iii. 6.

    this signified that they, even though dead, are yet in existence, and are men belonging to Christ Himself. For they were the first of all men to busy themselves in the search after God; Abraham being the father of Isaac, and Isaac of Jacob, as Moses wrote.


    Anf-01 viii.ii.lxiii Pg 5
    Ex. iii. 6.

    And if you wish to learn what follows, you can do so from the same writings; for it is impossible to relate the whole here. But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the Word, and appearing sometimes in the form of fire, and sometimes in the likeness of angels; but now, by the will of God, having become man for the human race, He endured all the sufferings which the devils instigated the senseless Jews to inflict upon Him; who, though they have it expressly affirmed in the writings of Moses, “And the angel of God spake to Moses in a flame of fire in a bush, and said, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob,” yet maintain that He who said this was the Father and Creator of the universe. Whence also the Spirit of prophecy rebukes them, and says, “Israel doth not know Me, my people have not understood Me.”1902

    1902


    Anf-01 ix.vi.vi Pg 7
    Matt. xxii. 29, etc.; Ex. iii. 6.

    And He added, “He is not the God of the dead, but of the living; for all live to Him.” By these arguments He unquestionably made it clear, that He who spake to Moses out of the bush, and declared Himself to be the God of the fathers, He is the God of the living. For who is the God of the living unless He who is God, and above whom there is no other God? <index subject1="Bel and the Dragon" title="467" id="ix.vi.vi-p7.3"/>Whom also Daniel the prophet, when Cyrus king of the Persians said to him, “Why dost thou not worship Bel?”3848

    3848 In the Septuagint and Vulgate versions, this story constitutes the fourteenth chapter of the book of Daniel. It is not extant in Hebrew, and has therefore been removed to the Apocrypha, in the Anglican canon [the Greek and St. Jerome’s] of Scripture, under the title of “Bel and the Dragon.”

    did proclaim, saying, “Because I do not worship idols made with hands, but the living God, who established the heaven and the earth and has dominion over all flesh.” Again did he say, “I will adore the Lord my God, because He is the living God.” He, then, who was adored by the prophets as the living God, He is the God of the living; and His Word is He who also spake to Moses, who also put the Sadducees to silence, who also bestowed the gift of resurrection, thus revealing [both] truths to those who are blind, that is, the resurrection and God [in His true character]. For if He be not the God of the dead, but of the living, yet was called the God of the fathers who were sleeping, they do indubitably live to God, and have not passed out of existence, since they are children of the resurrection. But our Lord is Himself the resurrection, as He does Himself declare, “I am the resurrection and the life.”3849

    3849


    Npnf-201 iii.vi.ii Pg 35


    Npnf-201 iii.xvi.iv Pg 17


    Anf-01 viii.iv.lxxv Pg 2
    Ex. xxiii. 20, 21.

    Now understand that He who led your fathers into the land is called by this name Jesus, and first called Auses2231

    2231


    Anf-03 iv.ix.ix Pg 54
    Ex. xxiii. 20, 21.

    For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an “angel,” on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future “angel,” through the prophet: “Behold, I send mine angel before Thy”—that is, Christ’s—“face, who shall prepare Thy way before Thee.”1298

    1298


    Anf-03 v.iv.iv.xvi Pg 10
    Ex. xxiii. 20, 21.

    He called him an angel indeed, because of the greatness of the powers which he was to exercise, and because of his prophetic office,3321

    3321 Officium prophetæ.

    while announcing the will of God; but Joshua also (Jesus), because it was a type3322

    3322 Sacramentum.

    of His own future name. Often3323

    3323 Identidem.

    did He confirm that name of His which He had thus conferred upon (His servant); because it was not the name of angel, nor Oshea, but Joshua (Jesus), which He had commanded him to bear as his usual appellation for the time to come. Since, therefore, both these names are suitable to the Christ of the Creator, they are proportionately unsuitable to the non-Creator’s Christ; and so indeed is all the rest of (our Christ’s) destined course.3324

    3324 Reliquus ordo.

    In short, there must now for the future be made between us that certain and equitable rule, necessary to both sides, which shall determine that there ought to be absolutely nothing at all in common between the Christ of the other god and the Creator’s Christ. For you will have as great a necessity to maintain their diversity as we have to resist it, inasmuch as you will be as unable to show that the Christ of the other god has come, until you have proved him to be a far different being from the Creator’s Christ, as we, to claim Him (who has come) as the Creator’s, until we have shown Him to be such a one as the Creator has appointed. Now respecting their names, such is our conclusion against (Marcion).3325

    3325 Obduximus.

    I claim for myself Christ; I maintain for myself Jesus.

    Treasury of Scriptural Knowledge, Chapter 2

    VERSE 	(1) - 

    Jud 6:12; 13:3 Ge 16:7-10,13; 22:11,12; 48:16 Ex 3:2-6; 14:19; 23:20


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