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  • PARALLEL HISTORY BIBLE - Judges 3:9


    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, 24, 25, 26, 27, 28, 29, 30, 31

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    LXX- Greek Septuagint - Judges 3:9

    και 2532 εκεκραξαν οι 3588 υιοι 5207 ισραηλ 2474 προς 4314 κυριον 2962 και 2532 ηγειρεν 1453 5656 κυριος 2962 σωτηρα 4990 τω 3588 ισραηλ 2474 και 2532 εσωσεν 4982 5656 αυτους 846 τον 3588 γοθονιηλ υιον 5207 κενεζ αδελφου 80 χαλεβ τον 3588 νεωτερον υπερ 5228 αυτον 846

    Douay Rheims Bible

    And they cried to the Lord, who raised them up a saviour, and delivered them, to wit, Othoniel the son of Cenez, the younger brother of Caleb:

    King James Bible - Judges 3:9

    And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb's younger brother.

    World English Bible

    When the children of Israel cried to Yahweh, Yahweh raised up a savior to the children of Israel, who saved them, even Othniel the son of Kenaz, Caleb's younger brother.

    Early Church Father Links

    Npnf-211 iv.iv.iv.iv Pg 6, Npnf-211 iv.vii.v.xii Pg 5

    World Wide Bible Resources


    Judges 3:9

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

    Anf-01 ii.ii.lii Pg 4
    Ps. l. 14, 15.

    For “the sacrifice of God is a broken spirit.”235

    235


    Anf-01 ix.vi.xviii Pg 8
    Ps. l. 14, 15.

    rejecting, indeed, those things by which sinners imagined they could propitiate God, and showing that He does Himself stand in need of nothing; but He exhorts and advises them to those things by which man is justified and draws nigh to God. This same declaration does Esaias make: “To what purpose is the multitude of your sacrifices unto Me? saith the Lord. I am full.”4014

    4014


    Anf-02 vi.iv.iv.xvii Pg 7.1


    Anf-01 ii.ii.viii Pg 3
    Ezek. xviii. 30.

    Say to the children of My people, Though your sins reach from earth to heaven, I and though they be redder40

    40


    Anf-03 vi.ii.iv Pg 3
    The Latin reads, “Daniel” instead of “Enoch;” comp. Dan. ix. 24–27.

    says, “For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance.” And the prophet also speaks thus: “Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings.”1470

    1470


    Anf-01 v.vi.xi Pg 6
    Comp. Ezek. xviii. 23; 32, Ezek. xxxiii. 11; 2 Pet. iii. 9.

    <index subject1="Judged in the flesh" title="85" id="v.vi.xi-p6.4"/><index subject1="Salutations to Churches, etc." title="85" id="v.vi.xi-p6.5"/>The love of the brethren at Troas salutes you; whence also I write to you by Burrhus,971

    971 The ms. has “Burgus.”

    who was sent along with me by the Ephesians and Smyrnæans, to show their respect:972

    972 Or, “for the sake of honour.”

    whom the Lord Jesus Christ will requite, in whom they hope, in flesh, and soul, and spirit, and faith, and love, and concord. <index subject1="Benediction, forms of" title="85" id="v.vi.xi-p8.1"/><index subject1="Holy Spirit" title="85" id="v.vi.xi-p8.2"/>Fare ye well in the Lord Jesus Christ, our common hope, in the Holy Ghost.


    Anf-02 vi.iii.i.vii Pg 26.1


    Anf-02 vi.iv.vi.vi Pg 13.1


    Anf-03 vi.ii.iv Pg 3
    The Latin reads, “Daniel” instead of “Enoch;” comp. Dan. ix. 24–27.

    says, “For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance.” And the prophet also speaks thus: “Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings.”1470

    1470


    Anf-02 ii.ii.i Pg 14.1


    Anf-02 vi.iii.i.ix Pg 74.1


    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.iv.xxiv Pg 15
    Prov. i. 7, Prov. ix. 10.

    the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. <index subject1="Adam, the first" subject2="his repentance signified by the girdle which he made" title="457" id="ix.iv.xxiv-p15.3"/>For [Adam] showed his repentance by his conduct, through means of the girdle [which he used], covering himself with fig-leaves, while there were many other leaves, which would have irritated his body in a less degree. He, however, adopted a dress conformable to his disobedience, being awed by the fear of God; and resisting the erring, the lustful propensity of his flesh (since he had lost his natural disposition and child-like mind, and had come to the knowledge of evil things), he girded a bridle of continence upon himself and his wife, fearing God, and waiting for His coming, and indicating, as it were, some such thing [as follows]: Inasmuch as, he says, I have by disobedience lost that robe of sanctity which I had from the Spirit, I do now also acknowledge that I am deserving of a covering of this nature, which affords no gratification, but which gnaws and frets the body. And he would no doubt have retained this clothing for ever, thus humbling himself, if God, who is merciful, had not clothed them with tunics of skins instead of fig-leaves. For this purpose, too, He interrogates them, that the blame might light upon the woman; and again, He interrogates her, that she might convey the blame to the serpent. For she related what had occurred. “The serpent,” says she, “beguiled me, and I did eat.”3766

    3766


    Anf-02 vi.iii.i.ix Pg 12.1


    Anf-02 vi.iv.ii.vii Pg 7.1


    Anf-02 vi.iv.ii.vii Pg 18.1


    Anf-02 vi.iv.vii.xii Pg 8.1


    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 ii.ii.lii Pg 4
    Ps. l. 14, 15.

    For “the sacrifice of God is a broken spirit.”235

    235


    Anf-01 ix.vi.xviii Pg 8
    Ps. l. 14, 15.

    rejecting, indeed, those things by which sinners imagined they could propitiate God, and showing that He does Himself stand in need of nothing; but He exhorts and advises them to those things by which man is justified and draws nigh to God. This same declaration does Esaias make: “To what purpose is the multitude of your sacrifices unto Me? saith the Lord. I am full.”4014

    4014


    Anf-02 vi.iv.iv.xvii Pg 7.1


    Anf-02 vi.iv.vi.xvi Pg 58.1


    Anf-02 vi.iii.i.ix Pg 74.1


    Anf-02 vi.iii.i.ix Pg 74.1


    Anf-01 viii.iv.xcviii Pg 0


    Anf-03 iv.ix.x Pg 48
    It is Ps. xxii. in our Bibles, xxi. in LXX.

    “They dug,” He says, “my hands and feet1352

    1352


    Treasury of Scriptural Knowledge, Chapter 3

    VERSE 	(9) - 

    :15; 4:3; 6:7; 10:10 1Sa 12:10 Ne 9:27 Ps 22:5; 78:34; 106:41-44


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