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PARALLEL HISTORY BIBLE - Deuteronomy 15:5


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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LXX- Greek Septuagint - Deuteronomy 15:5

εαν 1437 δε 1161 ακοη 189 εισακουσητε της 3588 φωνης 5456 κυριου 2962 του 3588 θεου 2316 υμων 5216 φυλασσειν 5442 5721 και 2532 ποιειν 4160 5721 πασας 3956 τας 3588 εντολας 1785 ταυτας 3778 οσας 3745 εγω 1473 εντελλομαι 1781 5736 σοι 4671 4674 σημερον 4594

Douay Rheims Bible

Yet so if thou hear the voice of the Lord thy God, and keep all things that he hath ordained, and which I command thee this day, he will bless thee, as he hath promised.

King James Bible - Deuteronomy 15:5

Only if thou carefully hearken unto the voice of the LORD thy God, to observe to do all these commandments which I command thee this day.

World English Bible

if only you diligently listen to the voice of Yahweh your God, to observe to do all this commandment which I command you this day.

World Wide Bible Resources


Deuteronomy 15:5

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

Anf-02 vi.iv.ii.xv Pg 39.2


Npnf-201 iii.xiii.xiii Pg 9


Npnf-201 iv.vii.xviii Pg 37


Anf-03 iv.ix.xiii Pg 26
See Ex. xv. 22–26.

just as we do, who, drawn out from the calamities of the heathendom1405

1405 Sæculi.

in which we were tarrying perishing with thirst (that is, deprived of the divine word), drinking, “by the faith which is on Him,”1406

1406


Anf-02 vi.iii.i.ix Pg 70.2


Anf-03 iv.viii.ii.ii Pg 5
Prov. ix. 10; Ps. cxi. 10.

But801

801 Porro.

fear has its origin in knowledge; for how will a man fear that of which he knows nothing? Therefore he who shall have the fear of God, even if he be ignorant of all things else, if he has attained to the knowledge and truth of God,802

802 Deum omnium notititam et veritatem adsecutus, i.e., “following the God of all as knowledge and truth.”

will possess full and perfect wisdom.  This, however, is what philosophy has not clearly realized. For although, in their inquisitive disposition to search into all kinds of learning, the philosophers may seem to have investigated the sacred Scriptures themselves for their antiquity, and to have derived thence some of their opinions; yet because they have interpolated these deductions they prove that they have either despised them wholly or have not fully believed them, for in other cases also the simplicity of truth is shaken803

803 Nutat.

by the over-scrupulousness of an irregular belief,804

804 Passivæ fidei.

and that they therefore changed them, as their desire of glory grew, into products of their own mind. The consequence of this is, that even that which they had discovered degenerated into uncertainty, and there arose from one or two drops of truth a perfect flood of argumentation. For after they had simply805

805 Solummodo.

found God, they did not expound Him as they found Him, but rather disputed about His quality, and His nature, and even about His abode. The Platonists, indeed, (held) Him to care about worldly things, both as the disposer and judge thereof. The Epicureans regarded Him as apathetic806

806 Otiosum.

and inert, and (so to say) a non-entity.807

807 “A nobody.”

The Stoics believed Him to be outside of the world; the Platonists, within the world.  The God whom they had so imperfectly admitted, they could neither know nor fear; and therefore they could not be wise, since they wandered away indeed from the beginning of wisdom,” that is, “the fear of God.” Proofs are not wanting that among the philosophers there was not only an ignorance, but actual doubt, about the divinity. Diogenes, when asked what was taking place in heaven, answered by saying, “I have never been up there.” Again, whether there were any gods, he replied, “I do not know; only there ought to be gods.”808

808 Nisi ut sint expedire.

When Crœsus inquired of Thales of Miletus what he thought of the gods, the latter having taken some time809

809 Aliquot commeatus.

to consider, answered by the word “Nothing.”  Even Socrates denied with an air of certainty810

810 Quasi certus.

those gods of yours.811

811 Istos deos.

Yet he with a like certainty requested that a cock should be sacrificed to Æsculapius.  And therefore when philosophy, in its practice of defining about God, is detected in such uncertainty and inconsistency, what “fear” could it possibly have had of Him whom it was not competent812

812 Non tenebat.

clearly to determine? We have been taught to believe of the world that it is god.813

813 De mundo deo didicimus.

For such the physical class of theologizers conclude it to be, since they have handed down such views about the gods that Dionysius the Stoic divides them into three kinds. The first, he supposes, includes those gods which are most obvious, as the Sun, Moon, and Stars; the next, those which are not apparent, as Neptune; the remaining one, those which are said to have passed from the human state to the divine, as Hercules and Amphiaraus. In like manner, Arcesilaus makes a threefold form of the divinity—the Olympian, the Astral, the Titanian—sprung from Cœlus and Terra; from which through Saturn and Ops came Neptune, Jupiter, and Orcus, and their entire progeny. Xenocrates, of the Academy, makes a twofold division—the Olympian and the Titanian, which descend from Cœlus and Terra. Most of the Egyptians believe that there are four gods—the Sun and the Moon, the Heaven and the Earth. Along with all the supernal fire Democritus conjectures that the gods arose. Zeno, too, will have it that their nature resembles it. Whence Varro also makes fire to be the soul of the world, that in the world fire governs all things, just as the soul does in ourselves. But all this is most absurd. For he says, Whilst it is in us, we have existence; but as soon as it has left us, we die. Therefore, when fire quits the world in lightning, the world comes to its end.


Anf-03 v.iii.xliii Pg 4
Ps. cxi. 10; Prov. i. 7.

Where the fear of God is, there is seriousness, an honourable and yet thoughtful2295

2295 Attonita, as if in fear that it might go wrong (Rigalt.).

diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry)2296

2296 In contrast to the opposite fault of the heresies exposed above.

and a safely-guarded2297

2297 Deliberata, where the character was well weighed previous to admission to the eucharist.

communion, and promotion after good service, and a scrupulous submission (to authority), and a devout attendance,2298

2298 Apparitio, the duty and office of an apparitor, or attendant on men of higher rank, whether in church or state.

and a modest gait, and a united church, and God in all things.


Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

4359


Anf-01 v.xvi.i Pg 5
Isa. i. 19.

And again, “Ye shall eat flesh even as herbs.”1270

1270


Anf-02 vi.ii.x Pg 14.1
1588 Cod. Sin. here has the singular, “one who ruminates.”

upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

1589 Literally, “holy age.”

[to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

1590 Cod. Sin. inserts again, “rightly.”

explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


Anf-02 vi.iv.i.xviii Pg 8.1


Anf-02 vi.iv.vi.vi Pg 28.1


Anf-03 v.viii.xxvi Pg 8
Isa. i. 19.

the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

7467


Anf-02 vi.iii.i.ix Pg 70.2


Npnf-201 iii.ix.xv Pg 33


Anf-03 v.iv.v.xvii Pg 25
Ps. xix. 11.

He then has taunted4116

4116 Suggillavit.

men as ungrateful who deserved to have their gratitude—even He, whose sunshine and rain even you, O Marcion, have enjoyed, but without gratitude! Your god, however, had no right to complain of man’s ingratitude, because he had used no means to make them grateful. Compassion also does He teach: “Be ye merciful,” says He, “as your Father also that had mercy upon you.”4117

4117


Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

4359


Anf-01 v.xvi.i Pg 5
Isa. i. 19.

And again, “Ye shall eat flesh even as herbs.”1270

1270


Anf-02 vi.ii.x Pg 14.1
1588 Cod. Sin. here has the singular, “one who ruminates.”

upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

1589 Literally, “holy age.”

[to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

1590 Cod. Sin. inserts again, “rightly.”

explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


Anf-02 vi.iv.i.xviii Pg 8.1


Anf-02 vi.iv.vi.vi Pg 28.1


Anf-03 v.viii.xxvi Pg 8
Isa. i. 19.

the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

7467


Anf-01 ii.ii.viii Pg 6
Isa. i. 16–20.

Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].


Anf-01 viii.ii.lxi Pg 4
Isa. i. 16–20.


Anf-02 vi.iv.vi.vi Pg 28.1


Anf-02 vi.ii.x Pg 15.1


Anf-03 iv.ix.xiii Pg 66
Isa. i. 20.

Whence we prove that the sword was Christ, by not hearing whom they perished; who, again, in the Psalm, demands of the Father their dispersion, saying, “Disperse them in Thy power;”1443

1443


Anf-03 v.iv.iv.xxiii Pg 10
Isa. i. 20.

has proved that it was Christ, for rebellion against whom they have perished. In the fifty-eighth Psalm He demands of the Father their dispersion:  “Scatter them in Thy power.”3424

3424


Treasury of Scriptural Knowledge, Chapter 15

VERSE 	(5) - 

De 4:9; 11:13-15; 28:1-15 Le 26:3-14 Jos 1:7 Ps 19:11 Isa 1:19,20


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