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PARALLEL HISTORY BIBLE - 1 Corinthians 10:9
CHAPTERS: 1 Corinthians 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, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33
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μηδε 3366 εκπειραζωμεν 1598 5725 τον 3588 χριστον 5547 καθως 2531 και 2532 τινες 5100 αυτων 846 επειρασαν 3985 5656 και 2532 υπο 5259 των 3588 οφεων 3789 απωλοντο 622 5639
Douay Rheims Bible Neither let us tempt Christ: as some of them tempted, and perished by the serpents.
King James Bible - 1 Corinthians 10:9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.
World English Bible Neither let us test the Lord, as some of them tested, and perished by the serpents.
Early Church Father Links Npnf-111 vii.xxvii Pg 5, Npnf-112 iv.xxiv Pg 42, Npnf-210 iv.ii.iv.viii Pg 8, Npnf-211 iv.vii.vi.ix Pg 4, Npnf-211 iv.iv.vi.xvi Pg 5
World Wide Bible Resources
1Corinthians 10:9
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iii.ii.ii Pg 5.1
Anf-02 vi.iii.ii.ii Pg 5.1
Anf-01 viii.iv.lxxv Pg 2
Ex. xxiii. 20, 21. Now understand that He who led your fathers into the land is called by this name Jesus, and first called Auses2231 2231
Anf-03 iv.ix.ix Pg 54
Ex. xxiii. 20, 21. For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an “angel,” on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future “angel,” through the prophet: “Behold, I send mine angel before Thy”—that is, Christ’s—“face, who shall prepare Thy way before Thee.”1298 1298
Anf-03 v.iv.iv.xvi Pg 10
Ex. xxiii. 20, 21. He called him an angel indeed, because of the greatness of the powers which he was to exercise, and because of his prophetic office,3321 3321 Officium prophetæ. while announcing the will of God; but Joshua also (Jesus), because it was a type3322 3322 Sacramentum. of His own future name. Often3323 3323 Identidem. did He confirm that name of His which He had thus conferred upon (His servant); because it was not the name of angel, nor Oshea, but Joshua (Jesus), which He had commanded him to bear as his usual appellation for the time to come. Since, therefore, both these names are suitable to the Christ of the Creator, they are proportionately unsuitable to the non-Creator’s Christ; and so indeed is all the rest of (our Christ’s) destined course.3324 3324 Reliquus ordo. In short, there must now for the future be made between us that certain and equitable rule, necessary to both sides, which shall determine that there ought to be absolutely nothing at all in common between the Christ of the other god and the Creator’s Christ. For you will have as great a necessity to maintain their diversity as we have to resist it, inasmuch as you will be as unable to show that the Christ of the other god has come, until you have proved him to be a far different being from the Creator’s Christ, as we, to claim Him (who has come) as the Creator’s, until we have shown Him to be such a one as the Creator has appointed. Now respecting their names, such is our conclusion against (Marcion).3325 3325 Obduximus. I claim for myself Christ; I maintain for myself Jesus.
Anf-01 viii.iv.lxxv Pg 2
Ex. xxiii. 20, 21. Now understand that He who led your fathers into the land is called by this name Jesus, and first called Auses2231 2231
Anf-03 iv.ix.ix Pg 54
Ex. xxiii. 20, 21. For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an “angel,” on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future “angel,” through the prophet: “Behold, I send mine angel before Thy”—that is, Christ’s—“face, who shall prepare Thy way before Thee.”1298 1298
Anf-03 v.iv.iv.xvi Pg 10
Ex. xxiii. 20, 21. He called him an angel indeed, because of the greatness of the powers which he was to exercise, and because of his prophetic office,3321 3321 Officium prophetæ. while announcing the will of God; but Joshua also (Jesus), because it was a type3322 3322 Sacramentum. of His own future name. Often3323 3323 Identidem. did He confirm that name of His which He had thus conferred upon (His servant); because it was not the name of angel, nor Oshea, but Joshua (Jesus), which He had commanded him to bear as his usual appellation for the time to come. Since, therefore, both these names are suitable to the Christ of the Creator, they are proportionately unsuitable to the non-Creator’s Christ; and so indeed is all the rest of (our Christ’s) destined course.3324 3324 Reliquus ordo. In short, there must now for the future be made between us that certain and equitable rule, necessary to both sides, which shall determine that there ought to be absolutely nothing at all in common between the Christ of the other god and the Creator’s Christ. For you will have as great a necessity to maintain their diversity as we have to resist it, inasmuch as you will be as unable to show that the Christ of the other god has come, until you have proved him to be a far different being from the Creator’s Christ, as we, to claim Him (who has come) as the Creator’s, until we have shown Him to be such a one as the Creator has appointed. Now respecting their names, such is our conclusion against (Marcion).3325 3325 Obduximus. I claim for myself Christ; I maintain for myself Jesus.
Anf-03 v.iv.iii.xiv Pg 7
Num. xi. and xxi. Against young lads, too, did He send forth bears, for their irreverence to the prophet.2872 2872
Anf-03 vi.iii.xx Pg 10
Viz. by their murmuring for bread (see Ex. xvi. 3; 7); and again—nearly forty years after—in another place. See Num. xxi. 5. For the people, after crossing the sea, and being carried about in the desert during forty years, although they were there nourished with divine supplies, nevertheless were more mindful of their belly and their gullet than of God. Thereupon the Lord, driven apart into desert places after baptism,8752 8752
Anf-01 v.xvii.xi Pg 2
Deut. vi. 16. Yea, thou even darest, most accursed one, to appropriate the works of God to thyself, and to declare that the dominion over these was delivered to thee.1347 1347
Anf-01 ix.vii.xxii Pg 11
Deut. vi. 16. pointing out by the word contained in the law that which is the duty of man, that he should not tempt God; and in regard to Himself, since He appeared in human form, [declaring] that He would not tempt the Lord his God.4636 4636 This sentence is one of great obscurity. The pride of reason, therefore, which was in the serpent, was put to nought by the humility found in the man [Christ], and now twice was the devil conquered from Scripture, when he was detected as advising things contrary to God’s commandment, and was shown to be the enemy of God by [the expression of] his thoughts. He then, having been thus signally defeated, and then, as it were, concentrating his forces, drawing up in order all his available power for falsehood, in the third place “showed Him all the kingdoms of the world, and the glory of them,”4637 4637
Anf-01 ix.vii.xxiii Pg 6
Deut. vi. 16. As also the apostle taught, saying, “Minding not high things, but consenting to things of low estate;”4644 4644
Anf-02 vi.ii.ix Pg 9.1
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Anf-02 vi.ii.ix Pg 10.1
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Edersheim Bible History Lifetimes x.x Pg 116.1
VERSE (9) - Ex 17:2,7; 23:20,21 Nu 21:5 De 6:16 Ps 78:18,56; 95:9; 106:14
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