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PARALLEL HISTORY BIBLE - Deuteronomy 2:6
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 
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 - Deuteronomy 2:6 βρωματα 1033 αργυριου 694 αγορασατε 59 5657 παρ 3844 ' αυτων 846 και 2532 φαγεσθε και 2532 υδωρ 5204 μετρω 3358 λημψεσθε παρ 3844 ' αυτων 846 αργυριου 694 και 2532 πιεσθε 4095 5695
Douay Rheims Bible You shall buy meats of them for money and shall eat: you shall draw waters for money, and shall drink.
King James Bible - Deuteronomy 2:6 Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink.
World English Bible You shall purchase food of them for money, that you may eat; and you shall also buy water of them for money, that you may drink.'"
World Wide Bible Resources
Deuteronomy 2:6
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iv.ii.x Pg 2.1
Anf-01 viii.iv.cxxvi Pg 10
Deut. xxxi. 2 f.
Anf-01 v.xviii.ii Pg 6
Num. xxvii. 16, 17.
Anf-01 v.xvi.viii Pg 3
Num. xxvii. 17.
Anf-03 v.iv.v.xlv Pg 21
The interpretation of Tertullian, however, has the all-important merit (which Bacon and Hooker recognize as cardinal) of flowing from the Scripture without squeezing. (1.) Our Lord sent the message to John as a personal and tender assurance to him. (2.) The story illustrates the decrease of which the Baptist had spoken prophetically (John iii. 30.); and (3.) it sustains the great principle that Christ alone is without sin, this being the one fault recorded of the Baptist, otherwise a singular instance of sinlessness. The B. Virgin’s fault (gently reproved by the Lord, John ii. 4.), seems in like manner introduced on this principle of exhibiting the only sinless One, in His Divine perfections as without spot. So even Joseph and Moses (Psalm cvi. 33., and Gen. xlvii. 20.) are shewn “to be but men.” The policy of Joseph has indeed been extravagantly censured.
Anf-01 vi.ii.x Pg 3
Deut. iv. 1. Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577 1577 Literally, “in spirit.” For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578 1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek. So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579 1579 Cod. Sin. has, “condemned already.” to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
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-03 v.iv.vi.iii Pg 42
Deut. xi. 26. You cannot establish a diversity of authors because there happens to be one of things; for the diversity is itself proposed by one and the same author. Why, however, “Christ was made a curse for us,”5307 5307
Anf-01 v.iii.iii Pg 12
2 Kings xxii.; xxiii.. cast down the altars and temples [of the idols], and burned down the groves, for they were dedicated to demons, and not to God. And he slew the false priests, as the corrupters and deceivers of men, and not the worshippers of the Deity. Wherefore youth is not to be despised when it is devoted to God. But he is to be despised who is of a wicked mind, although he be old, and full of wicked days.653 653
Anf-01 v.xviii.v Pg 2
2 Kings xxii.; xxiii. To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king.1371 1371
Anf-02 vi.iii.i.ix Pg 70.2
Anf-01 ix.vi.x Pg 20
Ex. xx. 12, LXX. For the true God did confess the commandment of the law as the word of God, and called no one else God besides His own Father.
Anf-02 vi.iv.iii Pg 215.1
Anf-03 v.iv.v.xxv Pg 50
Ex. xx. 12 and Deut. vi. 2. and the Lord to have therefore answered him according to the law, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength,”4513 4513
Anf-03 v.iv.vi.xviii Pg 42
Ex. xx. 12. Again, (the apostle writes:) “Parents, bring up your children in the fear and admonition of the Lord.”6043 6043
Anf-03 iv.ix.ii Pg 8
Deut. vi. 4, 5; Lev. xix. 18; comp. Matt. xxii. 34–40; Mark xii. 28–34; Luke x. 25–28; and for the rest, Ex. xx. 12–17; Deut. v. 16–21; Rom. xiii. 9. Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another’s, shalt thou not covet. For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour—that is, themselves1144 1144 Semetipsos. ? Each other. —they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves,1145 1145 Semetipsos. ? Each other. by falling1146 1146 Excidendo; or, perhaps, “by self-excision,” or “mutual excision.” from immortality, by contravening God’s precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be “like God;” and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another’s, they would not have tasted of the unlawful fruit.
Anf-03 iv.ix.ii Pg 8
Deut. vi. 4, 5; Lev. xix. 18; comp. Matt. xxii. 34–40; Mark xii. 28–34; Luke x. 25–28; and for the rest, Ex. xx. 12–17; Deut. v. 16–21; Rom. xiii. 9. Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another’s, shalt thou not covet. For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour—that is, themselves1144 1144 Semetipsos. ? Each other. —they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves,1145 1145 Semetipsos. ? Each other. by falling1146 1146 Excidendo; or, perhaps, “by self-excision,” or “mutual excision.” from immortality, by contravening God’s precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be “like God;” and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another’s, they would not have tasted of the unlawful fruit.
Anf-01 ix.vi.x Pg 20
Ex. xx. 12, LXX. For the true God did confess the commandment of the law as the word of God, and called no one else God besides His own Father.
Anf-02 vi.iv.iii Pg 215.1
Anf-03 v.iv.v.xxv Pg 50
Ex. xx. 12 and Deut. vi. 2. and the Lord to have therefore answered him according to the law, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength,”4513 4513
Anf-03 v.iv.vi.xviii Pg 42
Ex. xx. 12. Again, (the apostle writes:) “Parents, bring up your children in the fear and admonition of the Lord.”6043 6043
Anf-03 iv.ix.ii Pg 8
Deut. vi. 4, 5; Lev. xix. 18; comp. Matt. xxii. 34–40; Mark xii. 28–34; Luke x. 25–28; and for the rest, Ex. xx. 12–17; Deut. v. 16–21; Rom. xiii. 9. Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another’s, shalt thou not covet. For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour—that is, themselves1144 1144 Semetipsos. ? Each other. —they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves,1145 1145 Semetipsos. ? Each other. by falling1146 1146 Excidendo; or, perhaps, “by self-excision,” or “mutual excision.” from immortality, by contravening God’s precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be “like God;” and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another’s, they would not have tasted of the unlawful fruit.
Anf-02 vi.iv.iv.xvi Pg 17.1
Anf-01 ix.vi.x Pg 20
Ex. xx. 12, LXX. For the true God did confess the commandment of the law as the word of God, and called no one else God besides His own Father.
Anf-02 vi.iv.iii Pg 215.1
Anf-03 v.iv.v.xxv Pg 50
Ex. xx. 12 and Deut. vi. 2. and the Lord to have therefore answered him according to the law, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength,”4513 4513
Anf-03 v.iv.vi.xviii Pg 42
Ex. xx. 12. Again, (the apostle writes:) “Parents, bring up your children in the fear and admonition of the Lord.”6043 6043
Anf-03 iv.ix.ii Pg 8
Deut. vi. 4, 5; Lev. xix. 18; comp. Matt. xxii. 34–40; Mark xii. 28–34; Luke x. 25–28; and for the rest, Ex. xx. 12–17; Deut. v. 16–21; Rom. xiii. 9. Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another’s, shalt thou not covet. For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour—that is, themselves1144 1144 Semetipsos. ? Each other. —they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves,1145 1145 Semetipsos. ? Each other. by falling1146 1146 Excidendo; or, perhaps, “by self-excision,” or “mutual excision.” from immortality, by contravening God’s precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be “like God;” and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another’s, they would not have tasted of the unlawful fruit.
Anf-01 viii.iv.lxi Pg 2
Or, “in the beginning, before all creatures.” [Justin’s reference to Josh. i. 13–15 deserves special consideration; for he supposes that the true Joshua (Jesus) was the substance, and the true “captain of salvation,” of whom this one was but a shadow (Heb. iv. 8, margin), type, and pledge. See cap. lxii.] [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; and on another occasion He calls Himself Captain, when He appeared in human form to Joshua the son of Nave (Nun). For He can be called by all those names, since He ministers to the Father’s will, and since He was begotten of the Father by an act of will;2168 2168 The act of will or volition is on the part of the Father. just as we see2169 2169 Or, “Do we not see,” etc. happening among ourselves: for when we give out some word, we beget the word; yet not by abscission, so as to lessen the word2170 2170 The word, λόγος translated “word,” means both the thinking power or reason which produces ideas and the expression of these ideas. And Justin passes here from the one meaning to the other. When we utter a thought, the utterance of it does not diminish the power of thought in us, though in one sense the thought has gone away from us. [which remains] in us, when we give it out: and just as we see also happening in the case of a fire, which is not lessened when it has kindled [another], but remains the same; and that which has been kindled by it likewise appears to exist by itself, not diminishing that from which it was kindled. The Word of Wisdom, who is Himself this God begotten of the Father of all things, and Word, and Wisdom, and Power, and the Glory of the Begetter, will bear evidence to me, when He speaks by Solomon the following: ‘If I shall declare to you what happens daily, I shall call to mind events from everlasting, and review them. The Lord made me the beginning of His ways for His works. From everlasting He established me in the beginning, before He had made the earth, and before He had made the deeps, before the springs of the waters had issued forth, before the mountains had been established. Before all the hills He begets me. God made the country, and the desert, and the highest inhabited places under the sky. When He made ready the heavens, I was along with Him, and when He set up His throne on the winds: when He made the high clouds strong, and the springs of the deep safe, when He made the foundations of the earth, I was with Him arranging. I was that in which He rejoiced; daily and at all times I delighted in His countenance, because He delighted in the finishing of the habitable world, and delighted in the sons of men. Now, therefore, O son, hear me. Blessed is the man who shall listen to me, and the mortal who shall keep my ways, watching2171 2171 The mss. of Justin read “sleeping,” but this is regarded as the mistake of some careless transcriber. daily at my doors, observing the posts of my ingoings. For my outgoings are the outgoings of life, and [my] will has been prepared by the Lord. But they who sin against me, trespass against their own souls; and they who hate me love death.’2172 2172
Treasury of Scriptural Knowledge, Chapter 2VERSE (6) - :28,29 Nu 20:19 Mt 7:12 Ro 12:17 2Th 3:7,8
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