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PARALLEL HISTORY BIBLE - Genesis 10:19
CHAPTERS: Genesis 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, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50 
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
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LXX- Greek Septuagint - Genesis 10:19 και 2532 εγενοντο 1096 5633 τα 3588 ορια 3725 των 3588 χαναναιων απο 575 σιδωνος 4605 εως 2193 ελθειν 2064 5629 εις 1519 γεραρα και 2532 γαζαν 1048 εως 2193 ελθειν 2064 5629 σοδομων 4670 και 2532 γομορρας 1116 αδαμα και 2532 σεβωιμ εως 2193 λασα
Douay Rheims Bible And the limits of Chanaan were from Sidon as one comes to Gerara even to Gaza, until thou enter Sodom and Gomorrha, and Adama, and Seboim even to Lesa.
King James Bible - Genesis 10:19 And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha.
World English Bible The border of the Canaanites was from Sidon, as you go toward Gerar, to Gaza; as you go toward Sodom, Gomorrah, Admah, and Zeboiim, to Lasha.
World Wide Bible Resources
Genesis 10:19
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv. nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Anf-01 viii.iv.lvi Pg 34
Gen. xviii. 20–23. (and so on,2143 2143 Comp. Note 2, p. 223. for I do not think fit to write over again the same words, having written them all before, but shall of necessity give those by which I established the proof to Trypho and his companions. Then I proceeded to what follows, in which these words are recorded:) “ ‘And the Lord went His way as soon as He had left communing with Abraham; and [Abraham] went to his place. And there came two angels to Sodom at even. And Lot sat in the gate of Sodom;’2144 2144
Anf-02 vi.iv.ii.xi Pg 13.1
Anf-01 ix.vii.xxxiii Pg 6
Gen. xiii. 17. and [yet] he did not receive an inheritance in it, not even a footstep, but was always a stranger and a pilgrim therein.4724 4724
Anf-01 vi.ii.xi Pg 11
Ps. i. 3–6. Mark how He has described at once both the water and the cross. For these words imply, Blessed are they who, placing their trust in the cross, have gone down into the water; for, says He, they shall receive their reward in due time: then He declares, I will recompense them. But now He saith,1601 1601 Cod. Sin. has, “what meaneth?” “Their leaves shall not fade.” This meaneth, that every word which proceedeth out of your mouth in faith and love shall tend to bring conversion and hope to many. Again, another prophet saith, “And the land of Jacob shall be extolled above every land.”1602 1602
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-02 vi.iv.ii.xv Pg 25.1
Anf-02 vi.iii.iii.xii Pg 14.1
Anf-02 vi.iii.iii.xii Pg 5.1
Anf-02 vi.iv.iv.xvi Pg 19.1
Anf-01 v.iii.vi Pg 9
Dan. ii. 44, Dan. vii. 14; 27. says Daniel the prophet. Let us all therefore love one another in harmony, and let no one look upon his neighbour according to the flesh, but in Christ Jesus. Let nothing exist among you which may divide you; but be ye united with your bishop, being through him subject to God in Christ.
Anf-01 ix.vii.xxvii Pg 7
Dan. ii. 44, 45.
Anf-03 iv.ix.iii Pg 16
See Dan. ii. 34, 35, 44, 45" id="iv.ix.iii-p16.1" parsed="|Dan|2|34|2|35;|Dan|2|44|0|0;|Dan|2|45|0|0" osisRef="Bible:Dan.2.34-Dan.2.35 Bible:Dan.2.44 Bible:Dan.2.45">Dan. ii. 34, 35, 44, 45. See c. xiv. below. In short, the coming procession of a new law out of this “house of the God of Jacob” Isaiah in the ensuing words announces, saying, “For from Zion shall go out a law, and the word of the Lord out of Jerusalem, and shall judge among the nations,”—that is, among us, who have been called out of the nations,—“and they shall join to beat their glaives into ploughs, and their lances into sickles; and nations shall not take up glaive against nation, and they shall no more learn to fight.”1176 1176
Anf-03 iv.ix.xiv Pg 10
Or, “worldly kingdoms.” See Dan. ii. 34, 35, 44, 45" id="iv.ix.xiv-p10.1" parsed="|Dan|2|34|2|35;|Dan|2|44|0|0;|Dan|2|45|0|0" osisRef="Bible:Dan.2.34-Dan.2.35 Bible:Dan.2.44 Bible:Dan.2.45">Dan. ii. 34, 35, 44, 45. Of which second advent of the same (Christ) Daniel has said: “And, behold, as it were a Son of man, coming with the clouds of the heaven, came unto the Ancient of days, and was present in His sight; and they who were standing by led (Him) unto Him. And there was given Him royal power; and all nations of the earth, according to their race, and all glory, shall serve Him: and His power is eternal, which shall not be taken away, and His kingdom one which shall not be corrupted.”1453 1453
Anf-01 ix.iv.xxi Pg 4
Jon. i. 9. [This was done] that man, receiving an unhoped-for salvation from God, might rise from the dead, and glorify God, and repeat that word which was uttered in prophecy by Jonah: “I cried by reason of mine affliction to the Lord my God, and He heard me out of the belly of hell;”3686 3686
Anf-01 viii.iv.xiv Pg 2
Isa. lv. 3 to end. Of these and such like words written by the prophets, O Trypho,” said I, “some have reference to the first advent of Christ, in which He is preached as inglorious, obscure, and of mortal appearance: but others had reference to His second advent, when He shall appear in glory and above the clouds; and your nation shall see and know Him whom they have pierced, as Hosea, one of the twelve prophets, and Daniel, foretold.
Anf-01 viii.iv.xii Pg 2
Isa. lv. 3 ff. according to LXX. This same law you have despised, and His new holy covenant you have slighted; and now you neither receive it, nor repent of your evil deeds. ‘For your ears are closed, your eyes are blinded, and the heart is hardened,’ Jeremiah1972 1972
Anf-03 v.iv.iv.xx Pg 9
Isa. lv. 3. Indeed, you will be obliged from these words all the more to understand that Christ is reckoned to spring from David by carnal descent, by reason of His birth3378 3378 Censum. [Kaye, p. 149.] of the Virgin Mary. Touching this promise of Him, there is the oath to David in the psalm, “Of the fruit of thy body3379 3379 Ventris, “womb.” will I set upon thy throne.”3380 3380
Anf-03 v.iv.v.i Pg 29
Isa. lv. 3. in order that He might show that that covenant was to run its course in Christ. That He was of the family of David, according to the genealogy of Mary,3504 3504 Secundum Mariæ censum. See Kitto’s Cyclopædia of Biblical Literature (third edition), in the article “Genealogy of Jesus Christ,” where the translator of this work has largely given reasons for believing that St. Luke in his genealogy, (chap. iii.) has traced the descent of the Virgin Mary. To the authorities there given may be added this passage of Tertullian, and a fuller one, Adversus Judæos, ix., towards the end. [p. 164, supra.] He declared in a figurative way even by the rod which was to proceed out of the stem of Jesse.3505 3505
Anf-01 ix.vi.x Pg 6
Jer. xxxi. 31. in Mount Horeb. But one and the same householder produced both covenants, the Word of God, our Lord Jesus Christ, who spake with both Abraham and Moses, and who has restored us anew to liberty, and has multiplied that grace which is from Himself.
Anf-01 viii.iv.xi Pg 4
Jer. xxxi. 31, 32. ). If, therefore, God proclaimed a new covenant which was to be instituted, and this for a light of the nations, we see and are persuaded that men approach God, leaving their idols and other unrighteousness, through the name of Him who was crucified, Jesus Christ, and abide by their confession even unto death, and maintain piety. Moreover, by the works and by the attendant miracles, it is possible for all to understand that He is the new law, and the new covenant, and the expectation of those who out of every people wait for the good things of God. For the true spiritual Israel, and descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations), are we who have been led to God through this crucified Christ, as shall be demonstrated while we proceed.
Anf-01 ix.vi.xxxiv Pg 97
Jer. xxxi. 31, 32. with men, not such as that which He made with the fathers at Mount Horeb, and would give to men a new heart and a new spirit;4335 4335
Anf-02 vi.iv.vi.v Pg 9.1
Anf-03 iv.ix.iii Pg 13
Jer. xxxi. 31, 32 (in LXX. ibid. xxxviii. 31, 32); comp. Heb. viii. 8–13. Whence we understand that the coming cessation of the former circumcision then given, and the coming procession of a new law (not such as He had already given to the fathers), are announced: just as Isaiah foretold, saying that in the last days the mount of the Lord and the house of God were to be manifest above the tops of the mounts: “And it shall be exalted,” he says, “above the hills; and there shall come over it all nations; and many shall walk, and say, Come, ascend we unto the mount of the Lord, and unto the house of the God of Jacob,”1173 1173
Anf-03 v.iv.v.i Pg 28
Jer. xxxi. 31, 32, with slight change. He thus shows that the ancient covenant is temporary only, when He indicates its change; also when He promises that it shall be followed by an eternal one. For by Isaiah He says: “Hear me, and ye shall live; and I will make an everlasting covenant with you,” adding “the sure mercies of David,”3503 3503
Anf-02 vi.ii.xi Pg 15.2
Anf-03 vi.ii.vi Pg 13
Wisdom ii. 12. This apocryphal book is thus quoted as Scripture, and intertwined with it. And Moses also says to them,1505 1505 Cod. Sin. reads, “What says the other prophet Moses unto them?” “Behold these things, saith the Lord God: Enter into the good land which the Lord swore [to give] to Abraham, and Isaac, and Jacob, and inherit ye it, a land flowing with milk and honey.”1506 1506
Anf-01 viii.iv.lxxv Pg 2
Ex. xxiii. 20, 21. Now understand that He who led your fathers into the land is called by this name Jesus, and first called Auses2231 2231
Anf-03 iv.ix.ix Pg 54
Ex. xxiii. 20, 21. For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an “angel,” on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future “angel,” through the prophet: “Behold, I send mine angel before Thy”—that is, Christ’s—“face, who shall prepare Thy way before Thee.”1298 1298
Anf-03 v.iv.iv.xvi Pg 10
Ex. xxiii. 20, 21. He called him an angel indeed, because of the greatness of the powers which he was to exercise, and because of his prophetic office,3321 3321 Officium prophetæ. while announcing the will of God; but Joshua also (Jesus), because it was a type3322 3322 Sacramentum. of His own future name. Often3323 3323 Identidem. did He confirm that name of His which He had thus conferred upon (His servant); because it was not the name of angel, nor Oshea, but Joshua (Jesus), which He had commanded him to bear as his usual appellation for the time to come. Since, therefore, both these names are suitable to the Christ of the Creator, they are proportionately unsuitable to the non-Creator’s Christ; and so indeed is all the rest of (our Christ’s) destined course.3324 3324 Reliquus ordo. In short, there must now for the future be made between us that certain and equitable rule, necessary to both sides, which shall determine that there ought to be absolutely nothing at all in common between the Christ of the other god and the Creator’s Christ. For you will have as great a necessity to maintain their diversity as we have to resist it, inasmuch as you will be as unable to show that the Christ of the other god has come, until you have proved him to be a far different being from the Creator’s Christ, as we, to claim Him (who has come) as the Creator’s, until we have shown Him to be such a one as the Creator has appointed. Now respecting their names, such is our conclusion against (Marcion).3325 3325 Obduximus. I claim for myself Christ; I maintain for myself Jesus.
Anf-03 v.iv.v.xxiv Pg 8
Consparsionum. [Punic Latin.] Ex. xii. 34, 35. whereas Christ commanded His disciples not to carry even a staff4421 4421
Anf-02 vi.iii.ii.xiii Pg 12.3
Anf-01 viii.iv.xix Pg 3
Hos. i. and Hos. ii. one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992 1992
Anf-02 vi.iii.ii.xiii Pg 28.1
Anf-01 viii.iv.lxxv Pg 2
Ex. xxiii. 20, 21. Now understand that He who led your fathers into the land is called by this name Jesus, and first called Auses2231 2231
Anf-03 iv.ix.ix Pg 54
Ex. xxiii. 20, 21. For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an “angel,” on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future “angel,” through the prophet: “Behold, I send mine angel before Thy”—that is, Christ’s—“face, who shall prepare Thy way before Thee.”1298 1298
Anf-03 v.iv.iv.xvi Pg 10
Ex. xxiii. 20, 21. He called him an angel indeed, because of the greatness of the powers which he was to exercise, and because of his prophetic office,3321 3321 Officium prophetæ. while announcing the will of God; but Joshua also (Jesus), because it was a type3322 3322 Sacramentum. of His own future name. Often3323 3323 Identidem. did He confirm that name of His which He had thus conferred upon (His servant); because it was not the name of angel, nor Oshea, but Joshua (Jesus), which He had commanded him to bear as his usual appellation for the time to come. Since, therefore, both these names are suitable to the Christ of the Creator, they are proportionately unsuitable to the non-Creator’s Christ; and so indeed is all the rest of (our Christ’s) destined course.3324 3324 Reliquus ordo. In short, there must now for the future be made between us that certain and equitable rule, necessary to both sides, which shall determine that there ought to be absolutely nothing at all in common between the Christ of the other god and the Creator’s Christ. For you will have as great a necessity to maintain their diversity as we have to resist it, inasmuch as you will be as unable to show that the Christ of the other god has come, until you have proved him to be a far different being from the Creator’s Christ, as we, to claim Him (who has come) as the Creator’s, until we have shown Him to be such a one as the Creator has appointed. Now respecting their names, such is our conclusion against (Marcion).3325 3325 Obduximus. I claim for myself Christ; I maintain for myself Jesus.
Anf-02 vi.iii.i.vii Pg 24.1
Anf-02 vi.iii.i.vii Pg 25.1
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-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-01 ix.iv.xiii Pg 52
Deut. xxxii. 8 [LXX.]. but that people which believes in God is not now under the power of angels, but under the Lord’s [rule]. “For His people Jacob was made the portion of the Lord, Israel the cord of His inheritance.”3509 3509
Anf-01 ii.ii.xxix Pg 4
Deut. xxxii. 8, 9. And in another place [the Scripture] saith, “Behold, the Lord taketh unto Himself a nation out of the midst of the nations, as a man takes the first-fruits of his threshing-floor; and from that nation shall come forth the Most Holy.”120 120
Anf-02 vi.iv.vii.ii Pg 9.1
Treasury of Scriptural Knowledge, Chapter 10VERSE (19) - Ge 13:12-17; 15:18-21 Nu 34:2-15 De 32:8 Jos 12:7,8; 14:1-21:45
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