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PARALLEL HISTORY BIBLE - Joshua 17:16
CHAPTERS: Joshua 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24 
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LXX- Greek Septuagint - Joshua 17:16 και 2532 ειπαν ουκ 3756 αρκεσει ημιν 2254 το 3588 ορος 3735 το 3588 εφραιμ 2187 και 2532 ιππος 2462 επιλεκτος και 2532 σιδηρος τω 3588 χαναναιω τω 3588 κατοικουντι 2730 5723 εν 1722 1520 αυτω 846 εν 1722 1520 βαιθσαν και 2532 εν 1722 1520 ταις 3588 κωμαις αυτης 846 εν 1722 1520 τη 3588 κοιλαδι ιεζραελ
Douay Rheims Bible And the children of Joseph answered him: We cannot go up to the mountains, for the Chanaanites that dwell in the low lands, wherein are situate Bethsan with its towns, and Jezrael in the midst of the valley, have chariots of iron
King James Bible - Joshua 17:16 And the children of Joseph said, The hill is not enough for us: and all the Canaanites that dwell in the land of the valley have chariots of iron, both they who are of Beth-shean and her towns, and they who are of the valley of Jezreel.
World English Bible The children of Joseph said, "The hill country is not enough for us. All the Canaanites who dwell in the land of the valley have chariots of iron, both those who are in Beth Shean and its towns, and those who are in the valley of Jezreel."
World Wide Bible Resources
Joshua 17:16
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 iv.xi.xxvi Pg 4
Gen. xxv. 22, 23. though her child-bearing is as yet remote, and there is no impulse of (vital) air. Behold, a twin offspring chafes within the mother’s womb, although she has no sign as yet of the twofold nation. Possibly we might have regarded as a prodigy the contention of this infant progeny, which struggled before it lived, which had animosity previous to animation, if it had simply disturbed the mother by its restlessness within her. But when her womb opens, and the number of her offspring is seen, and their presaged condition known, we have presented to us a proof not merely of the (separate) souls of the infants, but of their hostile struggles too. He who was the first to be born was threatened with detention by him who was anticipated in birth, who was not yet fully brought forth, but whose hand only had been born. Now if he actually imbibed life, and received his soul, in Platonic style, at his first breath; or else, after the Stoic rule, had the earliest taste of animation on touching the frosty air; what was the other about, who was so eagerly looked for, who was still detained within the womb, and was trying to detain (the other) outside? I suppose he had not yet breathed when he seized his brother’s heel;1688 1688
Npnf-201 iii.ix.xv Pg 33
Npnf-201 iii.ix.xv Pg 33
Anf-02 vi.iv.i.v Pg 9.1
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.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 ii.ii.x Pg 6
Gen. xxi. 22; Heb. xi. 17.
Anf-03 vi.vi.v Pg 9
[Ps. xliv. 5. Also lx. 12; xci. 13; cviii. 13.] And the people began to shout, and my backers to exult. And I drew near to the trainer and took the branch; and he kissed me, and said to me, ‘Daughter, peace be with you:’ and I began to go gloriously to the Sanavivarian gate.8997 8997 This was the way by which the victims spared by the popular clemency escaped from the amphitheatre. Then I awoke, and perceived that I was not to fight with beasts, but against the devil. Still I knew that the victory was awaiting me. This, so far, I have completed several days before the exhibition; but what passed at the exhibition itself let who will write.”
Anf-01 ii.ii.viii Pg 3
Ezek. xviii. 30. Say to the children of My people, Though your sins reach from earth to heaven, I and though they be redder40 40
Anf-03 vi.ii.iv Pg 3
The Latin reads, “Daniel” instead of “Enoch;” comp. Dan. ix. 24–27. says, “For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance.” And the prophet also speaks thus: “Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings.”1470 1470
Anf-01 v.vi.xi Pg 6
Comp. Ezek. xviii. 23; 32, Ezek. xxxiii. 11; 2 Pet. iii. 9. The love of the brethren at Troas salutes you; whence also I write to you by Burrhus,971 971 The ms. has “Burgus.” who was sent along with me by the Ephesians and Smyrnæans, to show their respect:972 972 Or, “for the sake of honour.” whom the Lord Jesus Christ will requite, in whom they hope, in flesh, and soul, and spirit, and faith, and love, and concord. Fare ye well in the Lord Jesus Christ, our common hope, in the Holy Ghost.
Anf-02 vi.iii.i.vii Pg 26.1
Anf-02 vi.iv.vi.vi Pg 13.1
Anf-03 vi.ii.iv Pg 3
The Latin reads, “Daniel” instead of “Enoch;” comp. Dan. ix. 24–27. says, “For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance.” And the prophet also speaks thus: “Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings.”1470 1470
Anf-02 ii.ii.i Pg 14.1
Anf-02 vi.iii.i.ix Pg 74.1
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.iv.xxiv Pg 15
Prov. i. 7, Prov. ix. 10. the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. For [Adam] showed his repentance by his conduct, through means of the girdle [which he used], covering himself with fig-leaves, while there were many other leaves, which would have irritated his body in a less degree. He, however, adopted a dress conformable to his disobedience, being awed by the fear of God; and resisting the erring, the lustful propensity of his flesh (since he had lost his natural disposition and child-like mind, and had come to the knowledge of evil things), he girded a bridle of continence upon himself and his wife, fearing God, and waiting for His coming, and indicating, as it were, some such thing [as follows]: Inasmuch as, he says, I have by disobedience lost that robe of sanctity which I had from the Spirit, I do now also acknowledge that I am deserving of a covering of this nature, which affords no gratification, but which gnaws and frets the body. And he would no doubt have retained this clothing for ever, thus humbling himself, if God, who is merciful, had not clothed them with tunics of skins instead of fig-leaves. For this purpose, too, He interrogates them, that the blame might light upon the woman; and again, He interrogates her, that she might convey the blame to the serpent. For she related what had occurred. “The serpent,” says she, “beguiled me, and I did eat.”3766 3766
Anf-02 vi.iii.i.ix Pg 12.1
Anf-02 vi.iv.ii.vii Pg 7.1
Anf-02 vi.iv.ii.vii Pg 18.1
Anf-02 vi.iv.vii.xii Pg 8.1
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 ii.ii.lii Pg 4
Ps. l. 14, 15. For “the sacrifice of God is a broken spirit.”235 235
Anf-01 ix.vi.xviii Pg 8
Ps. l. 14, 15. rejecting, indeed, those things by which sinners imagined they could propitiate God, and showing that He does Himself stand in need of nothing; but He exhorts and advises them to those things by which man is justified and draws nigh to God. This same declaration does Esaias make: “To what purpose is the multitude of your sacrifices unto Me? saith the Lord. I am full.”4014 4014
Anf-02 vi.iv.iv.xvii Pg 7.1
Anf-02 vi.iv.vi.xvi Pg 58.1
Edersheim Bible History Sketches iv Pg 9.8
Treasury of Scriptural Knowledge, Chapter 17VERSE (16) - :18 Jud 1:19; 4:3
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