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PARALLEL HISTORY BIBLE - Judith 13:18
CHAPTERS: Judith 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20
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LXX- Greek Septuagint - 68 13:18 και 2532 ειπεν 2036 5627 αυτη 846 3778 οζιας 3604 ευλογητη συ 4771 θυγατερ 2364 τω 3588 θεω 2316 τω 3588 υψιστω παρα 3844 πασας 3956 τας 3588 γυναικας 1135 τας 3588 επι 1909 της 3588 γης 1093 και 2532 ευλογημενος 2127 5772 κυριος 2962 ο 3588 3739 θεος 2316 ος 3739 εκτισεν 2936 5656 τους 3588 ουρανους 3772 και 2532 την 3588 γην 1093 ος 3739 κατευθυνεν σε 4571 εις 1519 τραυμα κεφαλης 2776 αρχοντος 758 εχθρων 2190 ημων 2257
Douay Rheims Bible And Ozias the prince of the people of Israel, said to her: Blessed art thou, O daughter, by the Lord the most high God, above all women upon the earth. Blessed be the Lord who made heaven and earth, who hath directed thee to the cutting off the head of the prince of our enemies.
King James Bible - 68 13:18 Then said Ozias unto her, O daughter, blessed art thou of the most high God above all the women upon the earth; and blessed be the Lord God, which hath created the heavens and the earth, which hath directed thee to the cutting off of the head of the chief of our enemies.
World English Bible Then Uzziah said to her, "O daughter, blessed are you of the most high God above all the women upon the earth; and blessed is the Lord God, who has created the heavens and the earth, who guided you in cutting off the head of the chief of our enemies.
World Wide Bible Resources
Judith 13:18
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.iv.xv Pg 13
Luke i. 2.
Anf-01 ix.vi.i Pg 5
Luke i. 2. of truth, hold no such opinions, but that they did also preach to us to shun these doctrines,3800 3800
Anf-03 v.iv.v.xl Pg 3
Luke xxii. i. In this Moses had declared that there was a sacred mystery:5071 5071 Sacramentum. “It is the Lord’s passover.”5072 5072
Anf-03 v.iv.v.xliv Pg 5
1. The former contained nothing more than a mutilated, and sometimes interpolated, edition of St. Luke; the name of that evangelist, however, he expunged from the beginning of his copy. Chaps. i. and ii. he rejected entirely, and began at iii. 1, reading the opening verse thus: “In the xv. year of Tiberius Cæsar, God descended into Capernaum, a city of Galilee.”
Anf-03 v.iv.v.xxiv Pg 3
Apostolos: Luke x. i. besides the twelve. Now why, if the twelve followed the number of the twelve fountains of Elim,4416 4416 Compare above, book iv. chap. xiii. p. 364. should not the seventy correspond to the like number of the palms of that place?4417 4417
Npnf-201 iii.viii.iv Pg 21
Luke i. 2, 3. The other book is the Acts of the Apostles614 614 Traces of a knowledge of the Acts are found in the Apostolic Fathers, in Justin, and in Tatian, and before the end of the second century the book occupied a place in the Canon undisputed except by heretics, such as the Marcionites, Manicheans, &c. The Muratorian Fragment and Irenæus (III. 14) are the first to mention Luke as the author of the Acts, but from that time on tradition has been unanimous in ascribing it to him. The only exception occurs in the case of Photius (ad Amphil. Quæst. 123, ed. Migne), who states that the work was ascribed by some to Clement, by others to Barnabas, and by others to Luke; but it is probable as Weiss remarks that Photius, in this case, confuses the Acts with the Epistle to the Hebrews. As to the date of its composition. Irenæus (III. 1. 1) seems (one cannot speak with certainty, as some have done) to put it after the death of Peter and Paul, and therefore, necessarily, the Acts still later. The Muratorian Fragment implies that the work was written at least after the death of Peter. Later, however, the tradition arose that the work was written during the lifetime of Paul (so Jerome, de vir. ill. 7), and this has been the prevailing opinion among conservative scholars ever since, although many put the composition between the death of Paul and the destruction of Jerusalem; while some (e.g. Weiss) put it after the destruction of Jerusalem, though still assigning it to Luke. The opposite school of critics deny Luke’s authorship, throwing the book into the latter part of the first century (Scholten, Hilgenfeld, &c.), or into the times of Trajan and Hadrian (e.g. Volkmar, Keim, Hausrath, &c.). The Tübingen School saw in the Acts a “tendency-writing,” in which the history was intentionally perverted. This theory finds few supporters at present, even among the most extreme critics, all of whom, however, consider the book a source of the second rank, containing much that is legendary and distorted and irreconcilable with Paul’s Epistles, which are looked upon as the only reliable source. The question turns upon the relation of the author of the “we” sections to the editor of the whole. Conservative scholars agree with universal tradition in identifying them (though this is not necessary in order to maintain the historical accuracy of the work), while the opposite school denies the identity, considering the “we” sections authentic historical accounts from the pen of a companion of Paul, which were afterward incorporated into a larger work by one who was not a pupil of Paul. The identity of the author of the third Gospel and of the Acts is now admitted by all parties. See the various Commentaries and New Testament Introductions; and upon the sources of the Acts, compare especially Weizsäcker’s Apost. Zeitalter, p. 182 sqq., and Weiss’ Einleitung, p. 569 sq. which he composed not from the accounts of others, but from what he had seen himself.
Anf-01 ix.iv.xxii Pg 19
Luke i. 42. the Holy Ghost pointing out to those willing to hear, that the promise which God had made, of raising up a King from the fruit of [David’s] belly, was fulfilled in the birth from the Virgin, that is, from Mary. Let those, therefore, who alter the passage of Isaiah thus, “Behold, a young woman shall conceive,” and who will have Him to be Joseph’s son, also alter the form of the promise which was given to David, when God promised him to raise up, from the fruit of his belly, the horn of Christ the King. But they did not understand, otherwise they would have presumed to alter even this passage also.
Anf-03 v.vii.xxi Pg 13
Ver. 42. What is this fruit of the womb, which received not its germ from the womb, which had not its root in the womb, which belongs not to her whose is the womb, and which is no doubt the real fruit of the womb—even Christ? Now, since He is the blossom of the stem which sprouts from the root of Jesse; since, moreover, the root of Jesse is the family of David, and the stem of the root is Mary descended from David, and the blossom of the stem is Mary’s son, who is called Jesus Christ, will not He also be the fruit? For the blossom is the fruit, because through the blossom and from the blossom every product advances from its rudimental condition7239 7239 Eruditur. to perfect fruit. What then? They, deny to the fruit its blossom, and to the blossom its stem, and to the stem its root; so that the root fails to secure7240 7240 Quominus vindicet. for itself, by means of the stem, that special product which comes from the stem, even the blossom and the fruit; for every step indeed in a genealogy is traced from the latest up to the first, so that it is now a well-known fact that the flesh of Christ is inseparable,7241 7241 Adhærere. not merely from Mary, but also from David through Mary, and from Jesse through David. “This fruit,” therefore, “of David’s loins,” that is to say, of his posterity in the flesh, God swears to him that “He will raise up to sit upon his throne.”7242 7242
Treasury of Scriptural Knowledge, Chapter 13VERSE (18) - Jdt 13:18; Judg 5:24; ; Luke 1:28; ; Luke 1:42; .
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