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  • PARALLEL HISTORY BIBLE - Matthew 22:44


    CHAPTERS: Matthew 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     

    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, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46

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    LXX- Greek Septuagint - Matthew 22:44

    ειπεν 2036 5627 ο 3588 κυριος 2962 τω 3588 κυριω 2962 μου 3450 καθου 2521 5737 εκ 1537 δεξιων 1188 μου 3450 εως 2193 αν 302 θω 5087 5632 τους 3588 εχθρους 2190 σου 4675 υποποδιον 5286 των 3588 ποδων 4228 σου 4675

    Douay Rheims Bible

    The Lord said to my Lord, Sit on my right
    hand, until I make thy enemies thy footstool?

    King James Bible - Matthew 22:44

    The LORD said unto my Lord, Sit thou on my right
    hand, till I make thine enemies thy footstool?

    World English Bible

    'The Lord said to my Lord, sit on my right
    hand, until I make your enemies a footstool for your feet?'

    Early Church Father Links

    Anf-03 v.iv.vi.ix Pg 23, Anf-09 iv.iii.xxxv Pg 25, Npnf-102 iv.XVII.14 Pg 3, Npnf-104 iv.ix.xv Pg 11, Npnf-108 ii.X Pg 41, Npnf-110 iii.LXVIII Pg 39, Npnf-110 iii.LXIX Pg 7, Npnf-203 iv.ix.iii Pg 290, Npnf-212 ii.v.xvi Pg 10

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    Matthew 22:44

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

    Anf-03 v.iv.vi.ix Pg 23
    Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him.  Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah.  This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasionDavid’s victories over the neighboring heathen.

    are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602

    5602 Nos.

    have published Gospels (to the credibility of which we have to thank5603

    5603 Debemus.

    them5604

    5604 Istos: that is, the Jews (Rigalt.).

    for having given some confirmation, indeed, already in so great a subject5605

    5605 Utique jam in tanto opere.

    ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606

    5606 Natum esse quum maxime.

    and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (Israel), “I have begotten5607

    5607 Generavi: Sept. ἐγέννησα.

    children,”5608

    5608


    Treasury of Scriptural Knowledge, Chapter 22

    VERSE 	(44) - 

    Joh 20:28 1Co 1:2 Php 3:8


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