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PARALLEL HISTORY BIBLE - Deuteronomy 15:8
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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ανοιγων 455 5723 ανοιξεις τας 3588 χειρας 5495 σου 4675 αυτω 846 δανειον 1156 δανιεις αυτω 846 οσον 3745 επιδεεται καθ 2596 ' οσον 3745 ενδεειται
Douay Rheims Bible But shalt open it to the poor man, thou shalt lend him, that which thou perceivest he hath need of.
King James Bible - Deuteronomy 15:8 But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth.
World English Bible but you shall surely open your hand to him, and shall surely lend him sufficient for his need [in that] which he wants.
Early Church Father Links Anf-03 v.iv.v.xvi Pg 35
World Wide Bible Resources
Deuteronomy 15:8
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
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