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PARALLEL HISTORY BIBLE - Deuteronomy 15:11
CHAPTERS: Deuteronomy 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 
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ου 3739 3757 γαρ 1063 μη 3361 εκλιπη ενδεης 1729 απο 575 της 3588 γης 1093 δια 1223 2203 τουτο 5124 εγω 1473 σοι 4671 4674 εντελλομαι 1781 5736 ποιειν 4160 5721 το 3588 ρημα 4487 τουτο 5124 λεγων 3004 5723 ανοιγων 455 5723 ανοιξεις τας 3588 χειρας 5495 σου 4675 τω 3588 αδελφω 80 σου 4675 τω 3588 πενητι και 2532 τω 3588 επιδεομενω τω 3588 επι 1909 της 3588 γης 1093 σου 4675
Douay Rheims Bible There will not be wanting poor in the land of thy habitation: therefore I command thee to open thy hand to thy needy and poor brother, that liveth in the land.
King James Bible - Deuteronomy 15:11 For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.
World English Bible For the poor will never cease out of the land: therefore I command you, saying, You shall surely open your hand to your brother, to your needy, and to your poor, in your land.
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Deuteronomy 15:11
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.iv.v.xvi Pg 35
Deut. xv. 7, 8. Loans are not usually given, except to such as ask for them. On this subject of lending,4068 4068 De fenore. however, more hereafter.4069 4069 Below, in the next chapter. Now, should any one wish to argue that the Creator’s precepts extended only to a man’s brethren, but Christ’s to all that ask, so as to make the latter a new and different precept, (I have to reply) that one rule only can be made out of those principles, which show the law of the Creator to be repeated in Christ.4070 4070 This obscure passage runs thus: “Immo unum erit ex his per quæ lex Creatoris erit in Christo.” For that is not a different thing which Christ enjoined to be done towards all men, from that which the Creator prescribed in favour of a man’s brethren. For although that is a greater charity, which is shown to strangers, it is yet not preferable to that4071 4071 Prior ea. which was previously due to one’s neighbours. For what man will be able to bestow the love (which proceeds from knowledge of character,4072 4072 This is the idea, apparently, of Tertullian’s question: “Quis enim poterit diligere extraneos?” But a different turn is given to the sense in the older reading of the passage: Quis enim non diligens proximos poterit diligere extraneos? “For who that loveth not his neighbours will be able to love strangers?” The inserted words, however, were inserted conjecturally by Fulvius Ursinus without ms. authority. upon strangers? Since, however, the second step4073 4073 Gradus. in charity is towards strangers, while the first is towards one’s neighbours, the second step will belong to him to whom the first also belongs, more fitly than the second will belong to him who owned no first.4074 4074 Cujus non extitit primus. Accordingly, the Creator, when following the course of nature, taught in the first instance kindness to neighbours,4075 4075 In proximos. intending afterwards to enjoin it towards strangers; and when following the method of His dispensation, He limited charity first to the Jews, but afterwards extended it to the whole race of mankind. So long, therefore, as the mystery of His government4076 4076 Sacramentum. was confined to Israel, He properly commanded that pity should be shown only to a man’s brethren; but when Christ had given to Him “the Gentiles for His heritage, and the ends of the earth for His possession,” then began to be accomplished what was said by Hosea: “Ye are not my people, who were my people; ye have not obtained mercy, who once obtained mercy”4077 4077
VERSE (11) - :8 Mt 5:42 Lu 12:33 Ac 2:45; 4:32-35; 11:28-30 2Co 8:2-9
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