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  • PARALLEL HISTORY BIBLE - Matthew 3:4


    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

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    LXX- Greek Septuagint - Matthew 3:4

    αυτος 846 δε 1161 ο 3588 ιωαννης 2491 ειχεν 2192 5707 το 3588 ενδυμα 1742 αυτου 846 απο 575 τριχων 2359 καμηλου 2574 και 2532 ζωνην 2223 δερματινην 1193 περι 4012 την 3588 οσφυν 3751 αυτου 846 η 3588 δε 1161 τροφη 5160 αυτου 846 ην 2258 5713 ακριδες 200 και 2532 μελι 3192 αγριον 66

    Douay Rheims Bible

    And the same John had his
    garment of camels' hair, and a leathern girdle about his loins: and his meat was locusts and wild honey.

    King James Bible - Matthew 3:4

    And the same John had his raiment of camel's
    hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

    World English Bible

    Now John himself wore
    clothing made of camel's hair, with a leather belt around his waist. His food was locusts and wild honey.

    Early Church Father Links

    Anf-09 iv.iii.iv Pg 19, Npnf-101 vi.X.XXXI Pg 31, Npnf-104 iv.ix.xviii Pg 95, Npnf-106 vi.v.xiii Pg 15, Npnf-110 iii.X Pg 51, Npnf-206 v.XXII Pg 103, Npnf-206 v.XXXVIII Pg 23, Npnf-206 v.CVII Pg 19, Npnf-206 v.CXXX Pg 19, Npnf-207 iii.xxvii Pg 61, Npnf-210 iv.iv.vii.xx Pg 18, Npnf-211 ii.ii.xi Pg 3, Npnf-211 iv.iii.i.i Pg 5

    World Wide Bible Resources


    Matthew 3:4

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

    Anf-03 iv.iv.xviii Pg 15
    Matt. xi. 8; Luke vii. 25.

    in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced.307

    307


    Anf-03 v.iv.v.xviii Pg 21
    Tertullian stands alone in the notion that St. John’s inquiry was owing to any withdrawal of the Spirit, so soon before his martyrdom, or any diminution of his faith. The contrary is expressed by Origen, Homil. xxvii., on Luke vii.; Chrysostom on Matt. xi.; Augustine, Sermon. 66, de Verbo; Hilary on Matthew; Jerome on Matthew, and Epist. 121, ad Algas.; Ambrose on Luke, book v. § 93. They say mostly that the inquiry was for the sake of his disciples. (Oxford Library of the Fathers, vol. x. p. 267, note e). [Elucidation V.]

    and return back again of course to the Lord, as to its all-embracing original.4156

    4156 Ut in massalem suam summam.

    Therefore John, being now an ordinary person, and only one of the many,4157

    4157 Unus jam de turba.

    was offended indeed as a man, but not because he expected or thought of another Christ as teaching or doing nothing new, for he was not even expecting such a one.4158

    4158 Eundem.

    Nobody will entertain doubts about any one whom (since he knows him not to exist) he has no expectation or thought of. Now John was quite sure that there was no other God but the Creator, even as a Jew, especially as a prophet.4159

    4159 Etiam prophetes.

    Whatever doubt he felt was evidently rather4160

    4160 Facilius.

    entertained about Him4161

    4161 Jesus.

    whom he knew indeed to exist but knew not whether He were the very Christ.  With this fear, therefore, even John asks the question, “Art thou He that should come, or look we for another?”4162

    4162


    Anf-02 vi.iii.ii.xi Pg 34.1


    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 iv.xi.xxxv Pg 16
    Mal. iv. 5.

    The fact, however, is, that their metempsychosis, or transmigration theory, signifies the recall of the soul which had died long before, and its return to some other body. But Elias is to come again, not after quitting life (in the way of dying), but after his translation (or removal without dying); not for the purpose of being restored to the body, from which he had not departed, but for the purpose of revisiting the world from which he was translated; not by way of resuming a life which he had laid aside, but of fulfilling prophecy,—really and truly the same man, both in respect of his name and designation, as well as of his unchanged humanity. How, therefore could John be Elias? You have your answer in the angel’s announcement: “And he shall go before the people,” says he, “in the spirit and power of Elias”—not (observe) in his soul and his body. These substances are, in fact, the natural property of each individual; whilst “the spirit and power” are bestowed as external gifts by the grace of God and so may be transferred to another person according to the purpose and will of the Almighty, as was anciently the case with respect to the spirit of Moses.1741

    1741


    Anf-02 vi.iii.ii.xi Pg 33.1


    Anf-01 ix.iv.xi Pg 37
    Luke i. 17.

    “Prepare ye the way of the Lord, make straight paths before our God.” For the prophets did not announce one and another God, but one and the same; under various aspects, however, and many titles. For varied and rich in attribute is the Father, as I have already shown in the book preceding3426

    3426 See ii. 35, 3.

    this; and I shall show [the same truth] from the prophets themselves in the further course of this work. Also, towards the conclusion of his Gospel, Mark says: “So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sitteth on the right hand of God;”3427

    3427


    Anf-01 ix.iv.xii Pg 13
    Luke i. 17.

    But, again, of what God was Elias the servant and the prophet? Of Him who made heaven and earth,3438

    3438


    Edersheim Bible History

    Lifetimes vii.xi Pg 57.1


    Treasury of Scriptural Knowledge, Chapter 3

    VERSE 	(4) - 

    Mt 11:8 2Ki 1:8 Zec 13:4 Mal 4:5 Mr 1:6 Lu 1:17 Re 11:3


    PARALLEL VERSE BIBLE

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