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PARALLEL HISTORY BIBLE - Exodus 32:27


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LXX- Greek Septuagint - Exodus 32:27

και 2532 λεγει 3004 5719 αυτοις 846 ταδε 3592 λεγει 3004 5719 κυριος 2962 ο 3588 3739 θεος 2316 ισραηλ 2474 θεσθε 5087 5640 εκαστος 1538 την 3588 εαυτου 1438 ρομφαιαν 4501 επι 1909 τον 3588 μηρον 3382 και 2532 διελθατε και 2532 ανακαμψατε απο 575 πυλης 4439 επι 1909 πυλην 4439 δια 1223 2203 της 3588 παρεμβολης 3925 και 2532 αποκτεινατε εκαστος 1538 τον 3588 αδελφον 80 αυτου 847 και 2532 εκαστος 1538 τον 3588 πλησιον 4139 αυτου 847 και 2532 εκαστος 1538 τον 3588 εγγιστα αυτου 847

Douay Rheims Bible

And he said to them: Thus saith the Lord God of Israel: Put every man his sword upon his thigh: go, and return from gate to gate through the midst of the camp, and let every man kill his brother, and friend, and neighbour.

King James Bible - Exodus 32:27

And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.

World English Bible

He said to them, "Thus says Yahweh, the God of Israel, 'Every man put his sword on his thigh, and go back and forth from gate to gate throughout the camp, and every man kill his brother, and every man his companion, and every man his neighbor.'"

Early Church Father Links

Npnf-101 vii.1.XCIII Pg 23, Npnf-101 vii.1.XLIII Pg 54, Npnf-212 iii.iv.iv.xxiii Pg 4, Npnf-212 iii.iv.iv.xxvi Pg 5

World Wide Bible Resources


Exodus 32:27

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

Anf-01 v.vi.iii Pg 8
Deut. xiii. 6; 18.

You ought therefore to “hate those that hate God, and to waste away [with grief] on account of His enemies.”899

899


Anf-03 v.x.ii Pg 14
Deut. xiii. 6.

He adds likewise concerning cities, that if it appeared that one of these had, through the advice of unrighteous men, passed over to other gods, all its inhabitants should be slain, and everything belonging to it become accursed, and all the spoil of it be gathered together into all its places of egress, and be, even with all the people, burned with fire in all its streets in the sight of the Lord God; and, says He, “it shall not be for dwelling in for ever: it shall not be built again any more, and there shall cleave to thy hands nought of its accursed plunder, that the Lord may turn from the fierceness of His anger.”8240

8240


Anf-03 vi.iv.viii Pg 6
i.e. no children even. The reference is apparently to Matt. x. 37 and Luke xiv. 26, with which may be compared Deut. xiii. 6–; 10 and xxxiii. 9. If Oehler’s reading, which I have followed, be correct, the precept, which is not verbally given till ages after Abraham, is made to have a retrospective force on him.

He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation.8820

8820


Anf-01 ix.vi.ix Pg 12
Deut. xxxiii. 9.

But who are they that have left father and mother, and have said adieu to all their neighbours, on account of the word of God and His covenant, unless the disciples of the Lord? Of whom again Moses says, “They shall have no inheritance, for the Lord Himself is their inheritance.”3890

3890


Anf-03 v.iv.v.xlv Pg 24
Tertullian seems with reflect the early view of the church as to our Lord’s total abnegation of all filial relations with the Virgin, when He gave to her St. John, instead of Himself, on the Cross. For this purpose He had made him the beloved disciple and doubtless charged him with all the duties with which he was to be clothed.  Thus He fulfilled the figurative law of His priesthood, as given by Moses, (Deut. xxxiii. 9.) and crucified himself, from the beginning, according to his own Law (Luke xiv. 26–27.) which he identifies with the Cross, here and also in Matt. x. 37–38. These then are the steps of His own holy example, illustrating His own precept, for doubtless, as “the Son of man,” His filial love was superlative and made the sacrifice the sharper: (1.) He taught Joseph that He had no earthly father, when he said—“Wist ye not that I must be in my Father’s house,” (Luke iii. 49., Revised); but, having established this fact, he then became “subject” to both his parents, till His public ministry began. (2.) At this time, He seems to have admonished His mother, that He could not recognize her authority any longer, (John ii. 4.) having now entered upon His work as the Son of God. (3.) Accordingly, He refused, thenceforth, to know her save only as one of His redeemed, excepting her in nothing from this common work for all the Human Race, (Matt. xii. 48) in the passage which Tertullian so forcibly expounds. (4.) Finally, when St. Mary draws near to the cross, apparently to claim the final recognition of the previous understanding (John ii. 4.) to which the Lord had referred her at Cana—He fulfils His last duty to her in giving her a son instead of Himself, and thereafter (5) recognizes her no more; not even in His messages after the Resurrection, nor when He met her with other disciples. He rewards her, instead, with the infinite love He bears to all His saints, and with the brightest rewards which are bestowed upon Faith. In this consists her superlative excellence and her conspicuous glory among the Redeemed (Luke i. 47–48.) in Christ’s account.


Anf-03 vi.iv.viii Pg 6
i.e. no children even. The reference is apparently to Matt. x. 37 and Luke xiv. 26, with which may be compared Deut. xiii. 6–; 10 and xxxiii. 9. If Oehler’s reading, which I have followed, be correct, the precept, which is not verbally given till ages after Abraham, is made to have a retrospective force on him.

He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation.8820

8820


Anf-01 ix.vi.ix Pg 12
Deut. xxxiii. 9.

But who are they that have left father and mother, and have said adieu to all their neighbours, on account of the word of God and His covenant, unless the disciples of the Lord? Of whom again Moses says, “They shall have no inheritance, for the Lord Himself is their inheritance.”3890

3890


Anf-03 v.iv.v.xlv Pg 24
Tertullian seems with reflect the early view of the church as to our Lord’s total abnegation of all filial relations with the Virgin, when He gave to her St. John, instead of Himself, on the Cross. For this purpose He had made him the beloved disciple and doubtless charged him with all the duties with which he was to be clothed.  Thus He fulfilled the figurative law of His priesthood, as given by Moses, (Deut. xxxiii. 9.) and crucified himself, from the beginning, according to his own Law (Luke xiv. 26–27.) which he identifies with the Cross, here and also in Matt. x. 37–38. These then are the steps of His own holy example, illustrating His own precept, for doubtless, as “the Son of man,” His filial love was superlative and made the sacrifice the sharper: (1.) He taught Joseph that He had no earthly father, when he said—“Wist ye not that I must be in my Father’s house,” (Luke iii. 49., Revised); but, having established this fact, he then became “subject” to both his parents, till His public ministry began. (2.) At this time, He seems to have admonished His mother, that He could not recognize her authority any longer, (John ii. 4.) having now entered upon His work as the Son of God. (3.) Accordingly, He refused, thenceforth, to know her save only as one of His redeemed, excepting her in nothing from this common work for all the Human Race, (Matt. xii. 48) in the passage which Tertullian so forcibly expounds. (4.) Finally, when St. Mary draws near to the cross, apparently to claim the final recognition of the previous understanding (John ii. 4.) to which the Lord had referred her at Cana—He fulfils His last duty to her in giving her a son instead of Himself, and thereafter (5) recognizes her no more; not even in His messages after the Resurrection, nor when He met her with other disciples. He rewards her, instead, with the infinite love He bears to all His saints, and with the brightest rewards which are bestowed upon Faith. In this consists her superlative excellence and her conspicuous glory among the Redeemed (Luke i. 47–48.) in Christ’s account.


Anf-03 vi.iv.viii Pg 6
i.e. no children even. The reference is apparently to Matt. x. 37 and Luke xiv. 26, with which may be compared Deut. xiii. 6–; 10 and xxxiii. 9. If Oehler’s reading, which I have followed, be correct, the precept, which is not verbally given till ages after Abraham, is made to have a retrospective force on him.

He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation.8820

8820


Treasury of Scriptural Knowledge, Chapter 32

VERSE 	(27) - 

:26,29 Nu 25:5,7-12 De 33:8,9 Lu 14:26 2Co 5:16


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