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PARALLEL HISTORY BIBLE - 2 Kings 18:11
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 
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
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LXX- Greek Septuagint - 2 Kings 18:11 και 2532 απωκισεν βασιλευς 935 ασσυριων την 3588 σαμαρειαν 4540 εις 1519 ασσυριους και 2532 εθηκεν 5087 5656 αυτους 846 εν 1722 1520 αλαε και 2532 εν 1722 1520 αβωρ ποταμω 4215 γωζαν και 2532 ορη 3735 μηδων
Douay Rheims Bible And the king of the Assyrians carried away Israel into Assyria, and placed them in Hale, and in Habor by the rivers of Gozan in the cities of the Medes:
King James Bible - 2 Kings 18:11 And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor by the river of Gozan, and in the cities of the Medes:
World English Bible The king of Assyria carried Israel away to Assyria, and put them in Halah, and on the Habor, the river of Gozan, and in the cities of the Medes,
World Wide Bible Resources
2Kings 18:11
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture. And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678 1678
Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX. that when “He looked for righteousness therefrom, there was only a cry”4704 4704
Anf-01 ix.vi.xviii Pg 18
Isa. xlvi. 2. “For the fat and the fat flesh shall not take away from thee thine unrighteousness.”4022 4022
Anf-02 vi.ii.viii Pg 18.1
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Anf-01 viii.iv.xliii Pg 10
Isa. vii. 10–17 with Isa. viii. 4 inserted. The last clause may also be translated, “in which He took away from Judah Ephraim, even the king of Assyria.” Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ. But since you and your teachers venture to affirm that in the prophecy of Isaiah it is not said, ‘Behold, the virgin shall conceive,’ but, ‘Behold, the young woman shall conceive, and bear a son;’ and [since] you explain the prophecy as if [it referred] to Hezekiah, who was your king, I shall endeavour to discuss shortly this point in opposition to you, and to show that reference is made to Him who is acknowledged by us as Christ.
Anf-01 viii.iv.lxvi Pg 4
Isa. vii. 10–17, with Isa. viii. 4 inserted between vers. 16 and 17. And I continued: “Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ.”
Anf-01 ix.iv.xvii Pg 25
Isa. viii. 4. declaring, in a mysterious manner indeed, but emphatically, that the Lord did fight with a hidden hand against Amalek.3590 3590
Anf-03 iv.ix.ix Pg 7
See Isa. viii. 4. (All these passages should be read in the LXX.)
Anf-03 v.iv.iv.xii Pg 4
Isa. viii. 4. Compare adv. Judæos, 9. But yet He who is come was neither born under such a name, nor ever engaged in any warlike enterprise. I must, however, remind you that you ought to look into the contexts3253 3253 Cohærentia. of the two passages. For there is immediately added the interpretation of Emmanuel, “God with us;” so that you have to consider not merely the name as it is uttered, but also its meaning. The utterance is Hebrew, Emmanuel, of the prophet’s own nation; but the meaning of the word, God with us, is by the interpretation made common property. Inquire, then, whether this name, God-with-us, which is Emmanuel, be not often used for the name of Christ,3254 3254 Agitetur in Christo. from the fact that Christ has enlightened the world. And I suppose you will not deny it, inasmuch as you do yourself admit that He is called God-with-us, that is, Emmanuel. Else if you are so foolish, that, because with you He gets the designation God-with-us, not Emmanuel, you therefore are unwilling to grant that He is come whose property it is to be called Emmanuel, as if this were not the same name as God-with-us, you will find among the Hebrew Christians, and amongst Marcionites too, that they name Him Emmanuel when they mean Him to be called God-with-us; just indeed as every nation, by whatever word they would express God-with-us, has called Him Emmanuel, completing the sound in its sense. Now since Emmanuel is God-with-us, and God-with-us is Christ, who is in us (for “as many of you as are baptized into Christ, have put on Christ”3255 3255
Anf-03 v.iv.iv.xiii Pg 4
Isa. viii. 4. You should first examine the point of age, whether it can be taken to represent Christ as even yet a man,3258 3258 Jam hominem, jam virum in Adv. Judæos, “at man’s estate.” much less a warrior. Although, to be sure, He might be about to call to arms by His cry as an infant; might be about to sound the alarm of war not with a trumpet, but with a little rattle; might be about to seek His foe, not on horseback, or in chariot, or from parapet, but from nurse’s neck or nursemaid’s back, and so be destined to subjugate Damascus and Samaria from His mother’s breasts! It is a different matter, of course, when the babes of your barbarian Pontus spring forth to the fight. They are, I ween, taught to lance before they lacerate;3259 3259 Lanceare ante quam lancinare. This play on words points to the very early training of the barbarian boys to war. Lancinare perhaps means, “to nibble the nipple with the gum.” swathed at first in sunshine and ointment,3260 3260 He alludes to the suppling of their young joints with oil, and then drying them in the sun. afterwards armed with the satchel,3261 3261 Pannis. and rationed on bread and butter!3262 3262 Butyro. Now, since nature, certainly, nowhere grants to man to learn warfare before life, to pillage the wealth of a Damascus before he knows his father and mother’s name, it follows that the passage in question must be deemed to be a figurative one. Well, but nature, says he, does not permit “a virgin to conceive,” and still the prophet is believed. And indeed very properly; for he has paved the way for the incredible thing being believed, by giving a reason for its occurrence, in that it was to be for a sign. “Therefore,” says he, “the Lord himself shall give you a sign; behold, a virgin shall conceive, and bear a son.”3263 3263
Anf-03 v.iv.vi.xviii Pg 12
Isa. viii. 4. you make Him out to be6013 6013 Extundis. really and truly a warrior confest to the eye.6014 6014 See above, book iii. chap. xiii. and xiv. p. 332. Learn then now, that His is a spiritual armour and warfare, since you have already discovered that the captivity is spiritual, in order that you may further learn that this also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: “Putting away lying,” (says he,) “speak every man truth with his neighbour;”6015 6015
Anf-03 v.viii.xx Pg 4
Isa. viii. 4. still it was literally that He was to “enter into judgment with the elders and princes of the people.”7397 7397
Anf-02 vi.ii.viii Pg 18.1
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Treasury of Scriptural Knowledge, Chapter 18VERSE (11) - 2Ki 17:6; 19:11 1Ch 5:26 Isa 7:8; 8:4; 9:9-21; 10:5,11; 37:12 Ho 8:8,9
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PARALLEL VERSE BIBLE
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