PARALLEL HISTORY BIBLE - Nahum 1:9
CHAPTERS: Nahum 1, 2, 3
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15
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LXX- Greek Septuagint - Nahum 1:9 τι 5100 2444 λογιζεσθε 3049 5737 επι 1909 τον 3588 κυριον 2962 συντελειαν αυτος 846 ποιησεται ουκ 3756 εκδικησει δις 1364 επι 1909 το 3588 αυτο 846 εν 1722 1520 θλιψει 2347
Douay Rheims Bible What do ye devise against the Lord? he will make an utter end: there shall not rise a double affliction.
King James Bible - Nahum 1:9 What do ye imagine against the LORD? he will make an utter end: affliction shall not rise up the second time.
World English Bible What do you plot against Yahweh? He will make a full end. Affliction won't rise up the second time.
Early Church Father Links Npnf-206 v.LXVIII Pg 14, Npnf-208 ix.clxxxix Pg 30
World Wide Bible Resources
Early Christian Commentary - (A.D. 100 - A.D. 325)
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-03 v.iv.ii.xxi Pg 6 And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy2568
Ps. ii. 3, 1, 2.
2568 Æmulum. of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it. But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement2569
2569 Derogaretur. of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.2570
2570 Nutabat. Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin2571
2571 Census. but such as reposes its Christian faith in the Creator.2572
2572 In Creatore christianizet. But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day.2573
2573 Obduxeris. For this sense of the word, see Apol. 1. sub init. “sed obducimur,” etc. Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion’s time no other God in the rule of sacred truth2574
2574 Sacramenti. than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law. Our previous position2575
2575 Definito. is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet,2576
2576 That is, “inspired.” and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering.2577
2577 Nihil retractare oportebat. For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator.2578
2578 [Kaye, p. 274.]
Anf-03 v.iv.vi.iii Pg 38 in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law,5303
Ps. ii. 1, 2.
Anf-03 v.iv.v.xlii Pg 10 The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously5129
Ps. ii. 1, 2.
5129 Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This ξένιον was the Roman lautia, “a state entertainment to distinguished foreigners in the city.” by Pilate,5130
Anf-03 v.viii.xx Pg 6 He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.”7399
Ps. ii. 1, 2.
Npnf-201 iii.vi.iii Pg 13
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-02 vi.iii.i.viii Pg 48.1
Anf-03 vi.vii.xiv Pg 6 how was the evil one cut asunder,9173
Compare Ps. ii. 4.
9173 i.e. with rage and disappointment. while Job with mighty equanimity kept scraping off9174
Anf-02 vi.iv.i.xvi Pg 4.1
Anf-03 iv.ix.ix Pg 11—in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. Inquire, then, whether this speech, “God with us” (which is Emmanuel), be commonly applied to Christ ever since Christ’s light has dawned, and I think you will not deny it. For they who out of Judaism believe in Christ, ever since their believing on Him, do, whenever they shall wish to say1257
In Isa. viii. 8; 10, compared with vii. 14 in the Eng. ver. and the LXX., and also Lowth, introductory remarks on ch. viii.
1257 Or, “to call him.” Emmanuel, signify that God is with us: and thus it is agreed that He who was ever predicted as Emmanuel is already come, because that which Emmanuel signifies is come—that is, “God with us.” Equally are they led by the sound of the name when they so understand “the power of Damascus,” and “the spoils of Samaria,” and “the kingdom of the Assyrians,” as if they portended Christ as a warrior; not observing that Scripture premises, “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.” For the first step is to look at the demonstration of His age, to see whether the age there indicated can possibly exhibit the Christ as already a man, not to say a general. Forsooth, by His babyish cry the infant would summon men to arms, and would give the signal of war not with clarion, but with rattle, and point out the foe, not from His charger’s back or from a rampart, but from the back or neck of His suckler and nurse, and thus subdue Damascus and Samaria in place of the breast. (It is another matter if, among you, infants rush out into battle,—oiled first, I suppose, to dry in the sun, and then armed with satchels and rationed on butter,—who are to know how to lance sooner than how to lacerate the bosom!)1258
1258 See adv. Marc. l. iii. c. xiii., which, with the preceding chapter, should be compared throughout with the chapter before us. Certainly, if nature nowhere allows this,—(namely,) to serve as a soldier before developing into manhood, to take “the power of Damascus” before knowing your father,—it follows that the pronouncement is visibly figurative. “But again,” say they, “nature suffers not a ‘virgin’ to be a parent; and yet the prophet must be believed.” And deservedly so; for he bespoke credit for a thing incredible, by saying that it was to be a sign. “Therefore,” he says, “shall a sign be given you. Behold, a virgin shall conceive in womb, and bear a son.” But a sign from God, unless it had consisted in some portentous novelty, would not have appeared a sign. In a word, if, when you are anxious to cast any down from (a belief in) this divine prediction, or to convert whoever are simple, you have the audacity to lie, as if the Scripture contained (the announcement), that not “a virgin,” but “a young female,” was to conceive and bring forth; you are refuted even by this fact, that a daily occurrence—the pregnancy and parturition of a young female, namely—cannot possibly seem anything of a sign. And the setting before us, then, of a virgin-mother is deservedly believed to be a sign; but not equally so a warrior-infant. For there would not in this case again be involved the question of a sign; but, the sign of a novel birth having been awarded, the next step after the sign is, that there is enunciated a different ensuing ordering1259
Treasury of Scriptural Knowledge, Chapter 1
VERSE (9) -
:11 Ps 2:1-4; 21:11; 33:10 Pr 21:30 Isa 8:9,10 Eze 38:10,11
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