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PARALLEL HISTORY BIBLE - Deuteronomy 8:19
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LXX- Greek Septuagint - Deuteronomy 8:19 και 2532 εσται 2071 5704 εαν 1437 ληθη επιλαθη κυριου 2962 του 3588 θεου 2316 σου 4675 και 2532 πορευθης οπισω 3694 θεων ετερων 2087 και 2532 λατρευσης αυτοις 846 και 2532 προσκυνησης 4352 5661 αυτοις 846 διαμαρτυρομαι 1263 5736 υμιν 5213 σημερον 4594 τον 3588 τε 5037 ουρανον 3772 και 2532 την 3588 γην 1093 οτι 3754 απωλεια 684 απολεισθε 622 5698
Douay Rheims Bible But if thou forget the Lord thy God, and follow strange gods, and serve and adore them: behold now I foretell thee that thou shalt utterly perish.
King James Bible - Deuteronomy 8:19 And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish.
World English Bible It shall be, if you shall forget Yahweh your God, and walk after other gods, and serve them, and worship them, I testify against you this day that you shall surely perish.
World Wide Bible Resources
Deuteronomy 8:19
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.iv.xii Pg 3
Not in Jeremiah; some would insert, in place of Jeremiah, Isaiah or John. [St. John xii. 40; Isa. vi. 10; where see full references in the English margin. But comp. Jer. vii. 24; 26, Jer. xi. 8, and Jer. xvii. 23.] has cried; yet not even then do you listen. The Lawgiver is present, yet you do not see Him; to the poor the Gospel is preached, the blind see, yet you do not understand. You have now need of a second circumcision, though you glory greatly in the flesh. The new law requires you to keep perpetual sabbath, and you, because you are idle for one day, suppose you are pious, not discerning why this has been commanded you: and if you eat unleavened bread, you say the will of God has been fulfilled. The Lord our God does not take pleasure in such observances: if there is any perjured person or a thief among you, let him cease to be so; if any adulterer, let him repent; then he has kept the sweet and true sabbaths of God. If any one has impure hands, let him wash and be pure.
Anf-03 v.iv.v.xxxi Pg 21
Jer. vii. 26. This was reported to the Master of the family. Then He was moved (He did well to be moved; for, as Marcion denies emotion to his god, He must be therefore my God), and commanded them to invite out of “the streets and lanes of the city.”4745 4745
Anf-02 vi.iii.i.vii Pg 16.1
Anf-02 v.ii.ix Pg 3.2
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-02 vi.iv.vi.xvi Pg 18.1
Anf-03 v.x.ii Pg 5
Ex. xx. 2. Likewise in the same book of Exodus: “Ye yourselves have seen that I have talked with you from heaven. Ye shall not make unto you gods of silver, neither shall ye make unto you gods of gold.”8231 8231
Anf-01 ii.ii.lv Pg 4
Esth. vii.; viii. .
Anf-01 ii.ii.xiv Pg 2
Prov. ii. 21, 22. And again [the Scripture] saith, “I saw the ungodly highly exalted, and lifted up like the cedars of Lebanon: I passed by, and, behold, he was not; and I diligently sought his place, and could not find it. Preserve innocence, and look on equity: for there shall be a remnant to the peaceful man.”59 59
Anf-02 vi.iv.ii.xix Pg 18.1
Anf-02 vi.iii.i.ix Pg 72.1
Anf-02 vi.iii.i.ix Pg 22.1
Anf-02 vi.iii.i.ix Pg 36.1
Anf-03 v.iv.iv.xxiii Pg 9
Isa. i. 3, 4. So likewise that conditional threat of the sword, “If ye refuse and hear me not, the sword shall devour you,”3423 3423
Anf-03 iv.ix.iii Pg 10
Isa. i. 4. This, therefore, was God’s foresight,—that of giving circumcision to Israel, for a sign whence they might be distinguished when the time should arrive wherein their above-mentioned deserts should prohibit their admission into Jerusalem: which circumstance, because it was to be, used to be announced; and, because we see it accomplished, is recognised by us. For, as the carnal circumcision, which was temporary, was in wrought for “a sign” in a contumacious people, so the spiritual has been given for salvation to an obedient people; while the prophet Jeremiah says, “Make a renewal for you, and sow not in thorns; be circumcised to God, and circumcise the foreskin of your heart:”1170 1170
Anf-03 iv.ix.xiii Pg 65
See Isa. i. 7, 8; 4. So, again, we find a conditional threat of the sword: “If ye shall have been unwilling, and shall not have been obedient, the glaive shall eat you up.”1442 1442
Anf-03 v.iv.iv.vi Pg 16
Isa. i. 4. If, however, you would rather refer to God Himself, instead of to Christ, the whole imputation of Jewish ignorance from the first, through an unwillingness to allow that even anciently3171 3171 Retro. the Creator’s word and Spirit—that is to say, His Christ—was despised and not acknowledged by them, you will even in this subterfuge be defeated. For when you do not deny that the Creator’s Son and Spirit and Substance is also His Christ, you must needs allow that those who have not acknowledged the Father have failed likewise to acknowledge the Son through the identity of their natural substance;3172 3172 Per ejusdem substantiæ conditionem. for if in Its fulness It has baffled man’s understanding, much more has a portion of It, especially when partaking of the fulness.3173 3173
Anf-03 v.iv.v.xxi Pg 36
Isa. lvii. i. When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291 4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun. no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil. “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292 4292
Anf-02 vi.iii.i.ix Pg 22.1
Anf-02 vi.iii.i.ix Pg 36.1
Anf-03 v.iv.iv.xxiii Pg 9
Isa. i. 3, 4. So likewise that conditional threat of the sword, “If ye refuse and hear me not, the sword shall devour you,”3423 3423
Anf-03 iv.ix.iii Pg 10
Isa. i. 4. This, therefore, was God’s foresight,—that of giving circumcision to Israel, for a sign whence they might be distinguished when the time should arrive wherein their above-mentioned deserts should prohibit their admission into Jerusalem: which circumstance, because it was to be, used to be announced; and, because we see it accomplished, is recognised by us. For, as the carnal circumcision, which was temporary, was in wrought for “a sign” in a contumacious people, so the spiritual has been given for salvation to an obedient people; while the prophet Jeremiah says, “Make a renewal for you, and sow not in thorns; be circumcised to God, and circumcise the foreskin of your heart:”1170 1170
Anf-03 iv.ix.xiii Pg 65
See Isa. i. 7, 8; 4. So, again, we find a conditional threat of the sword: “If ye shall have been unwilling, and shall not have been obedient, the glaive shall eat you up.”1442 1442
Anf-03 v.iv.iv.vi Pg 16
Isa. i. 4. If, however, you would rather refer to God Himself, instead of to Christ, the whole imputation of Jewish ignorance from the first, through an unwillingness to allow that even anciently3171 3171 Retro. the Creator’s word and Spirit—that is to say, His Christ—was despised and not acknowledged by them, you will even in this subterfuge be defeated. For when you do not deny that the Creator’s Son and Spirit and Substance is also His Christ, you must needs allow that those who have not acknowledged the Father have failed likewise to acknowledge the Son through the identity of their natural substance;3172 3172 Per ejusdem substantiæ conditionem. for if in Its fulness It has baffled man’s understanding, much more has a portion of It, especially when partaking of the fulness.3173 3173
Anf-03 v.iv.v.xxi Pg 36
Isa. lvii. i. When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291 4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun. no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil. “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292 4292
Anf-01 viii.ii.lii Pg 4
Zech. xii. 3–14; Isa. lxiii. 17, Isa. lxiv. 11.
Anf-01 viii.iv.xlix Pg 13
Num. xi. 17, spoken of the seventy elders. Justin confuses what is said here with Num. xxvii. 18 and Deut. xxxiv. 9.
Anf-01 ix.vi.iii Pg 2
Deut. xxxii. 1. Again, David saying that his help came from the Lord, asserts: “My help is from the Lord, who made heaven and earth.”3809 3809
Anf-01 vi.ii.ix Pg 8
Isa. i. 2. These are in proof.1555 1555 In proof of the spiritual meaning of circumcision; but Hilgenfeld joins the words to the preceding sentence. And again He saith, “Hear the word of the Lord, ye rulers of this people.”1556
Anf-01 ix.vi.iii Pg 4
Isa. i. 2. And again: “Thus saith the Lord God, who made the heaven, and stretched it out; who established the earth, and the things in it; and who giveth breath to the people upon it, and spirit to them who walk therein.”3811 3811
Anf-01 ix.vi.xlii Pg 5
Isa. i. 2. And again, where He says that these children are aliens: “Strange children have lied unto Me.”4439 4439
Anf-02 vi.iv.iv.xxi Pg 53.1
Anf-02 vi.iii.i.ix Pg 15.1
Anf-03 iv.ix.iii Pg 8
Again an error; for these words precede the others. These are found in Isa. i. 2. and again, “And if ye shall have outstretched hands, I will avert my face from you; and if ye shall have multiplied prayers, I will not hear you: for your hands are full of blood;”1168 1168
Anf-03 iv.ix.iii Pg 23
Comp. Isa. i. 2 as above, and Acts xiii. 17. in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions,1183 1183 Sæculi. or fed on this world’s1184 1184
Anf-03 iv.ix.ix Pg 25
Isa. i. 2, as before. So, too, Egypt is sometimes understood to mean the whole world1271 1271 Orbis. in that prophet, on the count of superstition and malediction.1272 1272
Anf-03 v.iv.iv.xiii Pg 31
Isa. i. 2. So likewise by Egypt is sometimes understood, in His sense,3284 3284 Apud illum, i.e., Creatorem. the whole world as being marked out by superstition and a curse.3285 3285 Maledictionis. By a similar usage Babylon also in our (St.) John is a figure of the city of Rome, as being like (Babylon) great and proud in royal power, and warring down the saints of God. Now it was in accordance with this style that He called the magi by the name of Samaritans, because (as we have said) they had practised idolatry as did the Samaritans. Moreover, by the phrase “before or against the king of Assyria,” understand “against Herod;” against whom the magi then opposed themselves, when they refrained from carrying him back word concerning Christ, whom he was seeking to destroy.
Anf-03 v.iv.iv.xxiv Pg 41
Isa. i. 2. Now, for my own part indeed, even though Scripture held out no hand of heavenly hope to me (as, in fact, it so often does), I should still possess a sufficient presumption3474 3474 Præjudicium. of even this promise, in my present enjoyment of the earthly gift; and I should look out for something also of the heavenly, from Him who is the God of heaven as well as of earth. I should thus believe that the Christ who promises the higher blessings is (the Son) of Him who had also promised the lower ones; who had, moreover, afforded proofs of greater gifts by smaller ones; who had reserved for His Christ alone this revelation3475 3475 Præconium. of a (perhaps3476 3476 Si forte. ) unheard of kingdom, so that, while the earthly glory was announced by His servants, the heavenly might have God Himself for its messenger. You, however, argue for another Christ, from the very circumstance that He proclaims a new kingdom. You ought first to bring forward some example of His beneficence,3477 3477 Indulgentiæ. that I may have no good reason for doubting the credibility of the great promise, which you say ought to be hoped for; nay, it is before all things necessary that you should prove that a heaven belongs to Him, whom you declare to be a promiser of heavenly things. As it is, you invite us to dinner, but do not point out your house; you assert a kingdom, but show us no royal state.3478 3478 Regiam: perhaps “capital” or “palace.” Can it be that your Christ promises a kingdom of heaven, without having a heaven; as He displayed Himself man, without having flesh? O what a phantom from first to last!3479 3479 Omne. O hollow pretence of a mighty promise!
Anf-03 v.iv.vi.ix Pg 30
Isa. i. 2. yet He added not “from the womb.” Now, why should He have added so superfluously this phrase “from the womb” (as if there could be any doubt about any one’s having been born from the womb), unless the Holy Ghost had wished the words to be with especial care5609 5609 Curiosius. understood of Christ? “I have begotten Thee from the womb,” that is to say, from a womb only, without a man’s seed, making it a condition of a fleshly body5610 5610 Deputans carni: a note against Docetism. that it should come out of a womb. What is here added (in the Psalm), “Thou art a priest for ever,”5611 5611
Anf-03 vi.iv.ii Pg 5
Isa. i. 2. Moreover, in saying “Father,” we also call Him “God.” That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; “for I,” saith He, “and the Father are One.”8771 8771
Anf-03 v.iv.iv.vi Pg 14
Isa. i. 2, 3. We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet: “The person of our Spirit, Christ the Lord,”3169 3169 This seems to be a translation with a slight alteration of the LXX. version of Lam. iv. 20, πνεῦμα προσώπου ἡμῶν Χριστὸς Κύριος . who from the beginning was both heard and seen as the Father’s vicegerent in the name of God), are well aware that His words, when actually upbraiding Israel, were the same as those which it was foretold that He should denounce against him: “Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger.”3170 3170
Anf-03 v.iv.v.xxi Pg 36
Isa. lvii. i. When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291 4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun. no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil. “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292 4292
Anf-01 vi.ii.xi Pg 4
Cod. Sin. has, “have dug a pit of death.” See Jer. ii. 12, 13. Is my holy hill Zion a desolate rock? For ye shall be as the fledglings of a bird, which fly away when the nest is removed.”1594
Anf-02 vi.iii.i.ix Pg 23.1
Anf-03 iv.ix.xiii Pg 29
See Jer. ii. 10–12. and “the sun grew dark at mid-day:”1408 1408
Anf-01 vi.ii.xi Pg 4
Cod. Sin. has, “have dug a pit of death.” See Jer. ii. 12, 13. Is my holy hill Zion a desolate rock? For ye shall be as the fledglings of a bird, which fly away when the nest is removed.”1594
Anf-01 viii.iv.cxiv Pg 7
Jer. ii. 13.
Anf-01 viii.iv.cxl Pg 2
Jer. ii. 13. But they are cisterns broken, and holding no water, which your own teachers have digged, as the Scripture also expressly asserts, ‘teaching for doctrines the commandments of men.’2483 2483
Anf-01 ix.iv.xxv Pg 6
Jer. ii. 13. out of earthly trenches, and drink putrid water out of the mire, fleeing from the faith of the Church lest they be convicted; and rejecting the Spirit, that they may not be instructed.
Anf-02 vi.iii.i.ix Pg 23.1
Anf-03 iv.ix.xiii Pg 32
ὑδατος ζωῆς in the LXX. here (ed. Tischendorf, who quotes the Cod. Alex. as reading, however, ὑδατος ζῶντος). Comp. Rev. xxii. 1, 17, and xxi. 6; John vii. 37–39. (The reference, it will be seen, is still to Jer. ii. 10–13; but the writer has mixed up words of Amos therewith.) and they have digged for themselves worn-out tanks, which will not be able to contain water.” Undoubtedly, by not receiving Christ, the “fount of water of life,” they have begun to have “worn-out tanks,” that is, synagogues for the use of the “dispersions of the Gentiles,”1411 1411
Anf-02 vi.iv.iv.xxi Pg 52.1
Anf-02 vi.iv.iv.xxi Pg 52.1
Anf-03 iv.ix.viii Pg 10
See Dan. ix . 24–; 27. It seemed best to render with the strictest literality, without regard to anything else; as an idea will thus then be given of the condition of the text, which, as it stands, differs widely, as will be seen, from the Hebrew and also from the LXX., as it stands in the ed. Tisch. Lips. 1860, to which I always adapt my references.
Treasury of Scriptural Knowledge, Chapter 8VERSE (19) - De 4:26; 28:58-68; 29:25-28; 30:18,19 Jos 23:13 1Sa 12:25 Da 9:2
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