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PARALLEL HISTORY BIBLE - 2 Kings 13:6


CHAPTERS: 2 Kings 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     

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LXX- Greek Septuagint - 2 Kings 13:6

πλην 4133 ουκ 3756 απεστησαν 868 5627 απο 575 αμαρτιων 266 οικου 3624 ιεροβοαμ ος 3739 εξημαρτεν τον 3588 ισραηλ 2474 εν 1722 1520 αυταις 846 επορευθησαν 4198 5675 και 2532 γε 1065 το 3588 αλσος εσταθη 2476 5681 εν 1722 1520 σαμαρεια 4540

Douay Rheims Bible

But yet they departed not from the sins of Jeroboam, who made Israel to sin, but walked in them: and there still remained a grove also in Samaria.

King James Bible - 2 Kings 13:6

Nevertheless they departed not from the sins of the house of Jeroboam, who made Israel sin, but walked therein: and there remained the grove also in Samaria.)

World English Bible

Nevertheless they didn't depart from the sins of the house of Jeroboam, with which he made Israel to sin, but walked therein: and there remained the Asherah also in Samaria.)

Early Church Father Links

Anf-07 ix.vii.vi Pg 7, Npnf-111 vi.iv Pg 14

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2Kings 13:6

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

Anf-03 v.iv.v.xlv Pg 11
It is important, here, to observe the heretical origin of a sinful superstition which becomes conspicuous in the history of Constantine. If the church tolerated it in his case, it was doubtless in view of this extraordinary instance of one, who was a heathen still, at heart, becoming a guardian and protector of the persecuted Faithful. It is probable that he was regarded as a Cyrus or a Nebuchadnezzar whom God had raised up to protect and to deliver His people; who was to be honoured and obeyed as “God’s minister” (Rom. xiii. 4.) in so far, and for this purpose. The church was scrupulous and he was superstitious; it would have been difficult to discipline him and worse not to discipline him. Tacitly, therefore, he was treated as a catechumen, but was not formally admitted even to that class. He permitted Heathenism, and while he did so, how could he be received as a Christian? The Christian church never became responsible for his life and character, but strove to reform him and to prepare him for a true confession of Christ at some “convenient season.” In this, there seems to have been a great fault somewhere, chargeable perhaps to Eusebius or to some other Christian counsellor; but, when could any one say—“the emperor is sincere and humble and penitent and ought now to be received into the church.” It was a political conversion, and as such was accepted, and Constantine was a heathen till near his death. As to his final penitence and acceptance—“Forbear to judge.” 2 Kings x. 29–31. Concerning his baptism, see Eusebius, de Vita Const. iv. 61, see also, Mosheim’s elaborate and candid views of the whole subject: First Three Centuries, Vol. II. 460–471.


Anf-03 iv.iv.xx Pg 8
Because Scripture calls idols “vanities” and “vain things.” See 2 Kings xvii. 15, Ps. xxiv. 4, Isa. lix. 4, Deut. xxxii. 21, etc.

Whoever, therefore, honours an idol with the name of God, has fallen into idolatry.  But if I speak of them as gods, something must be added to make it appear that I do not call them gods. For even the Scripture names “gods,” but adds “their,” viz. “of the nations:” just as David does when he had named “gods,” where he says, “But the gods of the nations are demons.”328

328


Anf-01 v.xviii.v Pg 3
1 Sam. xvi.

For he himself says in a certain place, “I was small among my brethren, and the youngest in the house of my father.”1372

1372 Ps. cl. 1 (in the Septuagint; not found at all in Hebrew).


Anf-01 ii.ii.iii Pg 3
Deut. xxxii. 15.

Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and is become blind in His faith,15

15 It seems necessary to refer


Anf-01 v.ii.xvi Pg 7
Deut. xxxii. 15.

and “become gross,” sets at nought His doctrine, shall go into hell. In like manner, every one that has received from God the power of distinguishing, and yet follows an unskilful shepherd, and receives a false opinion for the truth, shall be punished. “What communion hath light with darkness? or Christ with Belial? Or what portion hath he that believeth with an infidel? or the temple of God with idols?”601

601


Anf-01 viii.iv.xx Pg 3
Deut. xxxii. 15.

For it was told you by Moses in the book of Genesis, that God granted to Noah, being a just man, to eat of every animal, but not of flesh with the blood, which is dead.”1996

1996 νεκριμαῖον, or “dieth of itself;” com. reading was ἐκριμαῖον, which was supposed to be derived from ἐκρίπτω, and to mean “which ought to be cast out:” the above was suggested by H. Stephanus.

And as he was ready to say, “as the green herbs,” I anticipated him: “Why do you not receive this statement, ‘as the green herbs,’ in the sense in which it was given by God, to wit, that just as God has granted the herbs for sustenance to man, even so has He given the animals for the diet of flesh? But, you say, a distinction was laid down thereafter to Noah, because we do not eat certain herbs. As you interpret it, the thing is incredible. And first I shall not occupy myself with this, though able to say and to hold that every vegetable is food, and fit to be eaten. But although we discriminate between green herbs, not eating all, we refrain from eating some, not because they are common or unclean, but because they are bitter, or deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants. Thus also God by the mouth of Moses commanded you to abstain from unclean and improper1997

1997 ἄὸικος καὶ παράνομος.

and violent animals: when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf.1998

1998 “The reasoning of St. Justin is not quite clear to interpreters. As we abstain from some herbs, not because they are forbidden by law, but because they are deadly; so the law of abstinence from improper and violent animals was imposed not on Noah, but on you as a yoke on account of your sins.”—Maranus.

Hence he cries continually, and justly, ‘They are foolish children, in whom is no faith.’1999

1999


Treasury of Scriptural Knowledge, Chapter 13

VERSE 	(6) - 

:2; 10:29; 17:20-23 De 32:15-18


PARALLEL VERSE BIBLE

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