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PARALLEL HISTORY BIBLE - 2 Kings 3:17
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
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LXX- Greek Septuagint - 2 Kings 3:17 οτι 3754 ταδε 3592 λεγει 3004 5719 κυριος 2962 ουκ 3756 οψεσθε 3700 5695 πνευμα 4151 και 2532 ουκ 3756 οψεσθε 3700 5695 υετον 5205 και 2532 ο 3588 3739 χειμαρρους ουτος 3778 πλησθησεται 4130 5701 υδατος 5204 και 2532 πιεσθε 4095 5695 υμεις 5210 και 2532 αι 3588 3739 κτησεις υμων 5216 και 2532 τα 3588 κτηνη 2934 υμων 5216
Douay Rheims Bible For thus saith the Lord: You shall not see wind, nor rain: and yet this channel shall be filled with waters, and you shall drink, you and your families, and your beasts.
King James Bible - 2 Kings 3:17 For thus saith the LORD, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts.
World English Bible For thus says Yahweh, 'You will not see wind, neither will you see rain; yet that valley shall be filled with water, and you will drink, both you and your livestock and your animals.
Early Church Father Links Npnf-210 iv.ii.iii.viii Pg 5, Npnf-210 iv.i.iv.i Pg 28, Npnf-213 iii.ix.v Pg 134
World Wide Bible Resources
2Kings 3:17
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.iv.xii Pg 14
This evidently refers to 1 Kings xviii. 36, where Elijah invokes God as the God of Abraham, Isaac, and Jacob, etc. as he does himself confess. John, therefore, having been sent by the founder and maker of this world, how could he testify of that Light, which came down from things unspeakable and invisible? For all the heretics have decided that the Demiurge was ignorant of that Power above him, whose witness and herald John is found to be. Wherefore the Lord said that He deemed him “more than a prophet.”3439 3439
Anf-01 ix.iv.vii Pg 25
1 Kings xviii. 36.
Anf-03 v.v.xxxiv Pg 14
Isa. xli. 17. Even “the sea shall be no more.”6501 6501
Anf-03 v.iv.iv.v Pg 10
Isa. xli. 18, 19, inexactly quoted. In like manner, when, foretelling the conversion of the Gentiles, He says, “The beasts of the field shall honour me, the dragons and the owls,” He surely never meant to derive3151 3151 Relaturus. His fortunate omens from the young of birds and foxes, and from the songsters of marvel and fable. But why enlarge on such a subject? When the very apostle whom our heretics adopt,3152 3152 Hæreticorum apostolus. We have already referred to Marcion’s acceptance of St. Paul’s epistles. It has been suggested that Tertullian in the text uses hæreticorum apostolus as synonymous with ethnicorum apostolus="apostle of the Gentiles,” in which case allusion to St. Paul would of course be equally clear. But this interpretation is unnecessary. interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves;3153 3153
Anf-01 ix.vi.xxxiv Pg 99
Isa. xliii. 19–21. —plainly announced that liberty which distinguishes the new covenant, and the new wine which is put into new bottles,4337 4337
Anf-03 v.iv.v.i Pg 25
Isa. xliii. 18, 19. So by Jeremiah: “Break up for yourselves new pastures,3500 3500 Novate novamen novum. Agricultural words. and sow not among thorns, and circumcise yourselves in the foreskin of your heart.”3501 3501
Anf-03 v.iv.vi.ii Pg 5
Comp. Isa. xliii. 18, 19, and lxv. 17, with 2 Cor. v. 17. to be superseded by a new course of things which should arise, whilst Christ marks the period of the separation when He says, “The law and the prophets were until John”5239 5239
Anf-03 v.iv.vi.xix Pg 40
Isa. xliii. 18, 19, and lxv. 17; 2 Cor. v. 17. commanded men “to break up fresh ground for themselves,”6095 6095
Anf-03 v.iv.ii.xx Pg 9
Isa. xliii. 19. And in another passage: “I will make a new covenant, not according to the covenant that I made with their fathers, when I brought them out of the land of Egypt.”2560 2560
Anf-03 v.iv.v.xi Pg 31
His reading of (probably) Isa. xliii. 19; comp. 2 Cor. v. 17. does He not advert to a new state of things? We have generally been of opinion3840 3840 Olim statuimus. that the destination of the former state of things was rather promised by the Creator, and exhibited in reality by Christ, only under the authority of one and the same God, to whom appertain both the old things and the new. For new wine is not put into old bottles, except by one who has the old bottles; nor does anybody put a new piece to an old garment, unless the old garment be forthcoming to him. That person only3841 3841 Ille. does not do a thing when it is not to be done, who has the materials wherewithal to do it if it were to be done. And therefore, since His object in making the comparison was to show that He was separating the new condition3842 3842 Novitas. of the gospel from the old state3843 3843 Vetustas. of the law, He proved that that3844 3844 That is, “the oldness of the law.” from which He was separating His own3845 3845 That is, “the newness of the gospel.” ought not to have been branded3846 3846 Notandam. as a separation3847 3847 Separatione. The more general reading is separationem. of things which were alien to each other; for nobody ever unites his own things with things that are alien to them,3848 3848 Alienis: i.e., “things not his own.” in order that he may afterwards be able to separate them from the alien things. A separation is possible by help of the conjunction through which it is made. Accordingly, the things which He separated He also proved to have been once one; as they would have remained, were it not for His separation. But still we make this concession, that there is a separation, by reformation, by amplification,3849 3849 Amplitudinem. by progress; just as the fruit is separated from the seed, although the fruit comes from the seed. So likewise the gospel is separated from the law, whilst it advances3850 3850 Provehitur, “is developed.” from the law—a different thing3851 3851 Aliud. from it, but not an alien one; diverse, but not contrary. Nor in Christ do we even find any novel form of discourse. Whether He proposes similitudes or refute questions, it comes from the seventy-seventh Psalm. “I will open,” says He, “my mouth in a parable” (that is, in a similitude); “I will utter dark problems” (that is, I will set forth questions).3852 3852
Anf-03 v.iv.vi.xii Pg 29
Isa. xliii. 19. When also he (in a later passage) enjoins us “to cleanse ourselves from all filthiness of flesh and blood”5767 5767
Anf-02 vi.iv.vi.vi Pg 32.1
Anf-03 v.iv.v.xiii Pg 19
Isa. xliii. 20. ); as if they were to be gems to shed lustre upon the church’s sacred robe, which Christ, the High Priest of the Father, puts on; as if, also, they were to be stones massive in their faith, which the true Joshua took out of the laver of the Jordan, and placed in the sanctuary of His covenant. What equally good defence of such a number has Marcion’s Christ to show? It is impossible that anything can be shown to have been done by him unconnectedly,3921 3921 Simpliciter: i.e., simply or without relation to any types or prophecies. which cannot be shown to have been done by my Christ in connection (with preceding types).3922 3922 Non simpliciter. To him will appertain the event3923 3923 Res. in whom is discovered the preparation for the same.3924 3924 Rei præparatura. Again, He changes the name of Simon to Peter,3925 3925
Treasury of Scriptural Knowledge, Chapter 3VERSE (17) - 1Ki 18:36-39 Ps 84:6; 107:35 Isa 41:17,18; 43:19,20; 48:21
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