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  • PARALLEL HISTORY BIBLE - Judges 8:9


    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, 32, 33, 34, 35

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    LXX- Greek Septuagint - Judges 8:9

    και 2532 ειπεν 2036 5627 γεδεων 1066 προς 4314 ανδρας 435 φανουηλ 5323 εν 1722 1520 επιστροφη μου 3450 μετ 3326 ' ειρηνης 1515 τον 3588 πυργον 4444 τουτον 5126 κατασκαψω

    Douay Rheims Bible

    He said therefore to them also: When I shall return a conqueror in peace, I will destroy this
    tower.

    King James Bible - Judges 8:9

    And he spake also unto the
    men of Penuel, saying, When I come again in peace, I will break down this tower.

    World English Bible

    He spoke also to the
    men of Penuel, saying, "When I come again in peace, I will break down this tower."

    World Wide Bible Resources


    Judges 8:9

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

    Anf-03 v.iv.iii.xvii Pg 7
    2 Kings xx. i.

    and restoring his kingly state to the monarch of Babylon after his complete repentance;2903

    2903


    Anf-03 vi.iv.xxix Pg 12
    See 2 Kings i.

    Prayer is alone that which vanquishes8955

    8955


    Anf-03 v.iv.v.xxiii Pg 27
    2 Kings i. 9–12.

    I recognise herein the severity of the Judge. And I, on the contrary, the severe rebuke4400

    4400 I translate after Oehler’s text, which is supported by the oldest authorities. Pamelius and Rigaltius, however, read “Christi lenitatem increpantis eandem animadversionem,” etc. (“On the contrary, I recognize the gentleness of Christ, who rebuked His disciples when they,” etc.) This reading is only conjectural, suggested by the “Christi lenitatem” of the context.

    of Christ on His disciples, when they were for inflicting4401

    4401 Destinantes.

    a like visitation on that obscure village of the Samaritans.4402

    4402


    Anf-03 v.iv.iii.xvii Pg 7
    2 Kings xx. i.

    and restoring his kingly state to the monarch of Babylon after his complete repentance;2903

    2903


    Anf-03 vi.iv.xxix Pg 12
    See 2 Kings i.

    Prayer is alone that which vanquishes8955

    8955


    Anf-01 ix.iv.xii Pg 14
    This evidently refers to 1 Kings xviii. 36, where Elijah invokes God as the God of Abraham, Isaac, and Jacob, etc.

    as he does himself confess. John, therefore, having been sent by the founder and maker of this world, how could he testify of that Light, which came down from things unspeakable and invisible? For all the heretics have decided that the Demiurge was ignorant of that Power above him, whose witness and herald John is found to be. Wherefore the Lord said that He deemed him “more than a prophet.”3439

    3439


    Anf-01 ix.iv.vii Pg 25
    1 Kings xviii. 36.


    Npnf-201 iii.vi.iv Pg 15


    Anf-03 v.iv.iii.xvii Pg 7
    2 Kings xx. i.

    and restoring his kingly state to the monarch of Babylon after his complete repentance;2903

    2903


    Anf-03 v.iv.v.xxiii Pg 27
    2 Kings i. 9–12.

    I recognise herein the severity of the Judge. And I, on the contrary, the severe rebuke4400

    4400 I translate after Oehler’s text, which is supported by the oldest authorities. Pamelius and Rigaltius, however, read “Christi lenitatem increpantis eandem animadversionem,” etc. (“On the contrary, I recognize the gentleness of Christ, who rebuked His disciples when they,” etc.) This reading is only conjectural, suggested by the “Christi lenitatem” of the context.

    of Christ on His disciples, when they were for inflicting4401

    4401 Destinantes.

    a like visitation on that obscure village of the Samaritans.4402

    4402


    Anf-03 vi.iv.xxix Pg 12
    See 2 Kings i.

    Prayer is alone that which vanquishes8955

    8955


    Anf-03 v.iv.iii.xvii Pg 7
    2 Kings xx. i.

    and restoring his kingly state to the monarch of Babylon after his complete repentance;2903

    2903


    Anf-03 vi.iv.xxix Pg 12
    See 2 Kings i.

    Prayer is alone that which vanquishes8955

    8955


    Anf-03 v.iv.v.xxii Pg 42
    Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ.

    He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedienthearing” from Moses and Elias to4359

    4359 In Christo. In with an ablative is often used by our author for in with an accusative.

    Christ, it is still not from another God, or to another Christ; but from4360

    4360 Or perhaps “by the Creator.”

    the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361

    4361


    Treasury of Scriptural Knowledge, Chapter 8

    VERSE 	(9) - 

    1Ki 22:27,28


    PARALLEL VERSE BIBLE

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