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  • PARALLEL HISTORY BIBLE - Judges 8:8


    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, 32, 33, 34, 35

    TEXT: BIB   |   AUDIO: MISLR - DAVIS   |   VIDEO: BIB - COMM


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    LXX- Greek Septuagint - Judges 8:8

    και 2532 ανεβη 305 5627 εκειθεν 1564 εις 1519 φανουηλ 5323 και 2532 ελαλησεν 2980 5656 προς 4314 αυτους 846 ωσαυτως 5615 και 2532 απεκριθησαν 611 5662 αυτω 846 οι 3588 ανδρες 435 φανουηλ 5323 ον 3739 τροπον 5158 απεκριθησαν 611 5662 ανδρες 435 σοκχωθ

    Douay Rheims Bible

    And going up from thence, he came to Phanuel: and he spoke the like things to the
    men of that place. And they also answered him, as the men of Soccoth had answered.

    King James Bible - Judges 8:8

    And he went up thence to Penuel, and spake unto them likewise: and the
    men of Penuel answered him as the men of Succoth had answered him.

    World English Bible

    He went up there to Penuel, and spoke to them in the same way; and the
    men of Penuel answered him as the men of Succoth had answered.

    World Wide Bible Resources


    Judges 8:8

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

    Anf-01 viii.iv.cxxvi Pg 4
    Gen. xxxii. 24; 30.

    and asserts it was God; narrating that Jacob said, ‘I have seen God face to face, and my life is preserved.’ And it is recorded that he called the place where He wrestled with him, appeared to and blessed him, the Face of God (Peniel). And Moses says that God appeared also to Abraham near the oak in Mamre, when he was sitting at the door of his tent at mid-day. Then he goes on to say: ‘And he lifted up his eyes and looked, and, behold, three men stood before him; and when he saw them, he ran to meet them.’2442

    2442


    Anf-01 viii.iv.lviii Pg 12
    Gen. xxxii. 22–30.

    And again, in other terms, referring to the same Jacob, it says the following: ‘And Jacob came to Luz, in the land of Canaan, which is Bethel, he and all the people that were with him. And there he built an altar, and called the name of that place Bethel; for there God appeared to him when he fled from the face of his brother Esau. And Deborah, Rebekah’s nurse, died, and was buried beneath Bethel under an oak: and Jacob called the name of it The Oak of Sorrow. And God appeared again to Jacob in Luz, when he came out from Mesopotamia in Syria, and He blessed him. And God said to him, Thy name shall be no more called Jacob, but Israel shall he thy name.’2156

    2156


    Anf-02 vi.iii.i.vii Pg 21.1


    Anf-03 v.ix.xiv Pg 8
    Gen. xxxii. 30.

    Therefore the Visible and the Invisible are one and the same; and both being thus the same, it follows that He is invisible as the Father, and visible as the Son.  As if the Scripture, according to our exposition of it, were inapplicable to the Son, when the Father is set aside in His own invisibility. We declare, however, that the Son also, considered in Himself (as the Son), is invisible, in that He is God, and the Word and Spirit of God; but that He was visible before the days of His flesh, in the way that He says to Aaron and Miriam, “And if there shall be a prophet amongst you, I will make myself known to him in a vision, and will speak to him in a dream; not as with Moses, with whom I shall speak mouth to mouth, even apparently, that is to say, in truth, and not enigmatically,” that is to say, in image;7926

    7926


    Npnf-201 iii.vi.ii Pg 26


    Anf-02 vi.iv.iv.xvi Pg 12.1


    Anf-02 vi.iii.i.viii Pg 28.1


    Anf-01 viii.iv.xxii Pg 2
    Amos v. 18 to end, Amos vi. 1–7.

    And again by Jeremiah: ‘Collect your flesh, and sacrifices, and eat: for concerning neither sacrifices nor libations did I command your fathers in the day in which I took them by the hand to lead them out of Egypt.’2002

    2002


    Anf-01 vi.ii.xvi Pg 7
    Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

    And it so happened as the Lord had spoken. <index subject1="Temple" subject2="the true" title="147" id="vi.ii.xvi-p7.3"/>Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

    1678


    Anf-03 v.iv.v.xxix Pg 55
    Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

    that when “He looked for righteousness therefrom, there was only a cry4704

    4704


    Anf-01 ix.vi.xviii Pg 18
    Isa. xlvi. 2.

    “For the fat and the fat flesh shall not take away from thee thine unrighteousness.”4022

    4022


    Anf-02 vi.ii.viii Pg 18.1
    8505


    Anf-01 viii.iv.xliii Pg 10
    Isa. vii. 10–17 with Isa. viii. 4 inserted. The last clause may also be translated, “in which He took away from Judah Ephraim, even the king of Assyria.”

    Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ. But since you and your teachers venture to affirm that in the prophecy of Isaiah it is not said, ‘Behold, the virgin shall conceive,’ but, ‘Behold, the young woman shall conceive, and bear a son;’ and [since] you explain the prophecy as if [it referred] to Hezekiah, who was your king, I shall endeavour to discuss shortly this point in opposition to you, and to show that reference is made to Him who is acknowledged by us as Christ.


    Anf-01 viii.iv.lxvi Pg 4
    Isa. vii. 10–17, with Isa. viii. 4 inserted between vers. 16 and 17.

    And I continued: “Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ.”


    Anf-01 ix.iv.xvii Pg 25
    Isa. viii. 4.

    declaring, in a mysterious manner indeed, but emphatically, that the Lord did fight with a hidden hand against Amalek.3590

    3590


    Anf-03 iv.ix.ix Pg 7
    See Isa. viii. 4. (All these passages should be read in the LXX.)


    Anf-03 v.iv.iv.xii Pg 4
    Isa. viii. 4. Compare adv. Judæos, 9.

    But yet He who is come was neither born under such a name, nor ever engaged in any warlike enterprise. I must, however, remind you that you ought to look into the contexts3253

    3253 Cohærentia.

    of the two passages. For there is immediately added the interpretation of Emmanuel, “God with us;” so that you have to consider not merely the name as it is uttered, but also its meaning. The utterance is Hebrew, Emmanuel, of the prophet’s own nation; but the meaning of the word, God with us, is by the interpretation made common property. Inquire, then, whether this name, God-with-us, which is Emmanuel, be not often used for the name of Christ,3254

    3254 Agitetur in Christo.

    from the fact that Christ has enlightened the world. And I suppose you will not deny it, inasmuch as you do yourself admit that He is called God-with-us, that is, Emmanuel. Else if you are so foolish, that, because with you He gets the designation God-with-us, not Emmanuel, you therefore are unwilling to grant that He is come whose property it is to be called Emmanuel, as if this were not the same name as God-with-us, you will find among the Hebrew Christians, and amongst Marcionites too, that they name Him Emmanuel when they mean Him to be called God-with-us; just indeed as every nation, by whatever word they would express God-with-us, has called Him Emmanuel, completing the sound in its sense. Now since Emmanuel is God-with-us, and God-with-us is Christ, who is in us (for “as many of you as are baptized into Christ, have put on Christ3255

    3255


    Anf-03 v.iv.iv.xiii Pg 4
    Isa. viii. 4.

    You should first examine the point of age, whether it can be taken to represent Christ as even yet a man,3258

    3258 Jam hominem, jam virum in Adv. Judæos, “at man’s estate.”

    much less a warrior. Although, to be sure, He might be about to call to arms by His cry as an infant; might be about to sound the alarm of war not with a trumpet, but with a little rattle; might be about to seek His foe, not on horseback, or in chariot, or from parapet, but from nurse’s neck or nursemaid’s back, and so be destined to subjugate Damascus and Samaria from His mother’s breasts!  It is a different matter, of course, when the babes of your barbarian Pontus spring forth to the fight. They are, I ween, taught to lance before they lacerate;3259

    3259 Lanceare ante quam lancinare. This play on words points to the very early training of the barbarian boys to war. Lancinare perhaps means, “to nibble the nipple with the gum.”

    swathed at first in sunshine and ointment,3260

    3260 He alludes to the suppling of their young joints with oil, and then drying them in the sun.

    afterwards armed with the satchel,3261

    3261 Pannis.

    and rationed on bread and butter!3262

    3262 Butyro.

    Now, since nature, certainly, nowhere grants to man to learn warfare before life, to pillage the wealth of a Damascus before he knows his father and mother’s name, it follows that the passage in question must be deemed to be a figurative one. Well, but nature, says he, does not permit “a virgin to conceive,” and still the prophet is believed. And indeed very properly; for he has paved the way for the incredible thing being believed, by giving a reason for its occurrence, in that it was to be for a sign. “Therefore,” says he, “the Lord himself shall give you a sign; behold, a virgin shall conceive, and bear a son.”3263

    3263


    Anf-03 v.iv.vi.xviii Pg 12
    Isa. viii. 4.

    you make Him out to be6013

    6013 Extundis.

    really and truly a warrior confest to the eye.6014

    6014 See above, book iii. chap. xiii. and xiv. p. 332.

    Learn then now, that His is a spiritual armour and warfare, since you have already discovered that the captivity is spiritual, in order that you may further learn that this also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: “Putting away lying,” (says he,) “speak every man truth with his neighbour;”6015

    6015


    Anf-03 v.viii.xx Pg 4
    Isa. viii. 4.

    still it was literally that He was to “enter into judgment with the elders and princes of the people.”7397

    7397


    Anf-02 vi.ii.viii Pg 18.1
    8505


    Anf-01 ix.vi.xxi Pg 59
    Hos. i. 6–9.

    in order that, as says the apostle, “what was not a people may become a people; and she who did not obtain mercy may obtain mercy. And it shall come to pass, that in the place where it was said, This is not a people, there shall they be called the children of the living God.”4110

    4110


    Anf-01 viii.iv.xix Pg 3
    Hos. i. and Hos. ii.

    one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992

    1992


    Anf-03 v.iv.v.xvi Pg 45
    The sense rather than the words of Hos. i. 6; 9.

    —that is, the (Jewish) nation. Thenceforth Christ extended to all men the law of His Father’s compassion, excepting none from His mercy, as He omitted none in His invitation. So that, whatever was the ampler scope of His teaching, He received it all in His heritage of the nations. “And as ye would that men should do to you, do ye also to them likewise.”4078

    4078


    Anf-01 ix.vi.xxi Pg 59
    Hos. i. 6–9.

    in order that, as says the apostle, “what was not a people may become a people; and she who did not obtain mercy may obtain mercy. And it shall come to pass, that in the place where it was said, This is not a people, there shall they be called the children of the living God.”4110

    4110


    Anf-01 viii.iv.xix Pg 3
    Hos. i. and Hos. ii.

    one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992

    1992


    Anf-03 v.iv.v.xvi Pg 45
    The sense rather than the words of Hos. i. 6; 9.

    —that is, the (Jewish) nation. Thenceforth Christ extended to all men the law of His Father’s compassion, excepting none from His mercy, as He omitted none in His invitation. So that, whatever was the ampler scope of His teaching, He received it all in His heritage of the nations. “And as ye would that men should do to you, do ye also to them likewise.”4078

    4078


    Treasury of Scriptural Knowledge, Chapter 8

    VERSE 	(8) - 

    Ge 32:30,31 1Ki 12:25


    PARALLEL VERSE BIBLE

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