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PARALLEL HISTORY BIBLE - Joshua 19:47


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 19:47

αυτη 846 3778 η 2228 1510 5753 3739 3588 κληρονομια 2817 φυλης 5443 υιων 5207 δαν κατα 2596 δημους αυτων 846 αι 3588 3739 πολεις 4172 αυτων 846 και 2532 αι 3588 3739 κωμαι αυτων 846 και 2532 ουκ 3756 εξεθλιψαν οι 3588 υιοι 5207 δαν τον 3588 αμορραιον τον 3588 θλιβοντα αυτους 846 εν 1722 1520 τω 3588 ορει 3735 και 2532 ουκ 3756 ειων 1439 5707 αυτους 846 οι 3588 αμορραιοι καταβηναι 2597 5629 εις 1519 την 3588 κοιλαδα και 2532 εθλιψαν απ 575 ' αυτων 846 το 3588 οριον της 3588 μεριδος 3310 αυτων 846

Douay Rheims Bible

And is terminated there. And the children of Dan went up and fought against Lesem, and took it: and they put it to the sword, and possessed it, and dwelt in it, calling the name of it Lesem Dan, by the name of Dan their father.

King James Bible - Joshua 19:47

And the coast of the children of Dan went out too little for them: therefore the children of Dan went up to fight against Leshem, and took it, and smote it with the edge of the sword, and possessed it, and dwelt therein, and called Leshem, Dan, after the name of Dan their father.

World English Bible

The border of the children of Dan went out beyond them; for the children of Dan went up and fought against Leshem, and took it, and struck it with the edge of the sword, and possessed it, and lived therein, and called Leshem, Dan, after the name of Dan their father.

World Wide Bible Resources


Joshua 19:47

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

Anf-02 vi.iv.iv.xxi Pg 55.1


Npnf-201 iii.vi.ii Pg 18


Anf-03 v.iv.v.xxxiii Pg 6
What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon.  This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler).

For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776

4776 Ab actu.

relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777

4777 Auctorem.

of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778

4778 Famulatam.

to it, He hurled4779

4779 Ammentavit.

this sentence against them, “Ye cannot serve God and mammon.”4780

4780


Anf-03 v.iv.v.xxxiii Pg 6
What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon.  This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler).

For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776

4776 Ab actu.

relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777

4777 Auctorem.

of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778

4778 Famulatam.

to it, He hurled4779

4779 Ammentavit.

this sentence against them, “Ye cannot serve God and mammon.”4780

4780


Npnf-201 iii.xvi.iv Pg 177


Anf-01 viii.iv.cxl Pg 4
Isa. i. 9.

And Ezekiel: ‘Even if Noah, and Jacob, and Daniel were to pray for sons or daughters, their request should not be granted.’2485

2485


Anf-01 viii.ii.liii Pg 3
Isa. i. 9.

For Sodom and Gomorrah are related by Moses to have been cities of ungodly men, which God burned with fire and brimstone, and overthrew, no one of their inhabitants being saved except a certain stranger, a Chaldæan by birth, whose name was Lot; with whom also his daughters were rescued. And those who care may yet see their whole country desolate and burned, and remaining barren. And to show how those from among the Gentiles were foretold as more true and more believing, we will cite what was said by Isaiah1881

1881


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 ix.iv.xvii Pg 41
Hab. iii. 2.

Paul also says: “But when the fulness of time came, God sent forth His Son.”3603

3603


Anf-03 v.iv.v.xxii Pg 49
Hab. iii. 2, according to the Septuagint. St. Augustine similarly applied this passage, De Civit. Dei, ii. 32.

These likewise did Zechariah see under the figure of the two olive trees and olive branches.4366

4366


Anf-02 vi.iv.i.xxvii Pg 18.1


Anf-02 vi.iv.iii Pg 107.1


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


Anf-02 vi.iv.i.xix Pg 21.1


Anf-02 vi.iv.i.xix Pg 21.1


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


Anf-02 vi.iv.i.xix Pg 21.1


Anf-02 vi.iv.i.xix Pg 21.1


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


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.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


Anf-02 vi.iv.i.xxvii Pg 18.1


Anf-02 vi.iv.iii Pg 107.1


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


Anf-02 vi.iv.i.xix Pg 21.1


Anf-02 vi.iv.i.xix Pg 21.1


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


Anf-02 vi.iv.i.xix Pg 21.1


Anf-02 vi.iv.i.xix Pg 21.1


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


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.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


Anf-01 ix.vi.xxviii Pg 3
1 Sam. xviii.

when he suffered persecution from Saul for righteousness’ sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit’s guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, “Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;”4176

4176


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-01 vi.ii.ix Pg 23
Not found in Scripture: but comp. Gen. xvii. 26, 27, Gen. xiv. 14.

What, then, was the knowledge given to him in this? Learn the eighteen first, and then the three hundred.1570

1570 Cod. Sin. inserts, “and then making a pause.”

The ten and the eight are thus denoted—Ten by Ι, and Eight by Η.1571

1571 This sentence is altogether omitted by inadvertence in Cod. Sin.

You have [the initials of the, name of] Jesus. And because1572

1572 Some mss. here read, “and further:” the above is the reading in Cod. Sin., and is also that of Hefele.

the cross was to express the grace [of our redemption] by the letter Τ, he says also, “Three Hundred.” He signifies, therefore, Jesus by two letters, and the cross by one. He knows this, who has put within us the engrafted1573

1573 This is rendered in the Latin, “the more profound gift,” referring, as it does, to the Gnosis of the initiated. The same word is used in chap. i.

gift of His doctrine. No one has been admitted by me to a more excellent piece of knowledge1574

1574 Literally, “has learned a more germane (or genuine) word from me,” being an idle vaunt on account of the ingenuity in interpreting Scripture he has just displayed.

than this, but I know that ye are worthy.


Anf-02 vi.iv.vi.xi Pg 2.1


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.lviii Pg 17
Gen. xxviii. 10–19. [Οὐλαμλοὺζ. Sept. Luz Eng.]


Anf-01 ix.ii.xix Pg 16
1 Kings xi. 31.

(tribes), and the ten courts2892

2892


Anf-01 ix.iv.xxii Pg 16
Isa. vii. 10–17.

Carefully, then, has the Holy Ghost pointed out, by what has been said, His birth from a virgin, and His essence, that He is God (for the name Emmanuel indicates this). And He shows that He is a man, when He says, “Butter and honey shall He eat;” and in that He terms Him a child also, [in saying,] “before He knows good and evil;” for these are all the tokens of a human infant. But that He “will not consent to evil, that He may choose that which is good,”—this is proper to God; that by the fact, that He shall eat butter and honey, we should not understand that He is a mere man only, nor, on the other hand, from the name Emmanuel, should suspect Him to be God without flesh.


Anf-01 viii.iv.lxvi Pg 4
Isa. vii. 10–17, with Isa. viii. 4 inserted between vers. 16 and 17.

And I continued: “Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ.”


Anf-01 viii.iv.xliii Pg 10
Isa. vii. 10–17 with Isa. viii. 4 inserted. The last clause may also be translated, “in which He took away from Judah Ephraim, even the king of Assyria.”

Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ. But since you and your teachers venture to affirm that in the prophecy of Isaiah it is not said, ‘Behold, the virgin shall conceive,’ but, ‘Behold, the young woman shall conceive, and bear a son;’ and [since] you explain the prophecy as if [it referred] to Hezekiah, who was your king, I shall endeavour to discuss shortly this point in opposition to you, and to show that reference is made to Him who is acknowledged by us as Christ.


Anf-01 ix.ii.xix Pg 16
1 Kings xi. 31.

(tribes), and the ten courts2892

2892


Anf-01 ix.iv.xxii Pg 16
Isa. vii. 10–17.

Carefully, then, has the Holy Ghost pointed out, by what has been said, His birth from a virgin, and His essence, that He is God (for the name Emmanuel indicates this). And He shows that He is a man, when He says, “Butter and honey shall He eat;” and in that He terms Him a child also, [in saying,] “before He knows good and evil;” for these are all the tokens of a human infant. But that He “will not consent to evil, that He may choose that which is good,”—this is proper to God; that by the fact, that He shall eat butter and honey, we should not understand that He is a mere man only, nor, on the other hand, from the name Emmanuel, should suspect Him to be God without flesh.


Anf-01 viii.iv.lxvi Pg 4
Isa. vii. 10–17, with Isa. viii. 4 inserted between vers. 16 and 17.

And I continued: “Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ.”


Anf-01 viii.iv.xliii Pg 10
Isa. vii. 10–17 with Isa. viii. 4 inserted. The last clause may also be translated, “in which He took away from Judah Ephraim, even the king of Assyria.”

Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ. But since you and your teachers venture to affirm that in the prophecy of Isaiah it is not said, ‘Behold, the virgin shall conceive,’ but, ‘Behold, the young woman shall conceive, and bear a son;’ and [since] you explain the prophecy as if [it referred] to Hezekiah, who was your king, I shall endeavour to discuss shortly this point in opposition to you, and to show that reference is made to Him who is acknowledged by us as Christ.


Anf-01 vi.ii.ix Pg 23
Not found in Scripture: but comp. Gen. xvii. 26, 27, Gen. xiv. 14.

What, then, was the knowledge given to him in this? Learn the eighteen first, and then the three hundred.1570

1570 Cod. Sin. inserts, “and then making a pause.”

The ten and the eight are thus denoted—Ten by Ι, and Eight by Η.1571

1571 This sentence is altogether omitted by inadvertence in Cod. Sin.

You have [the initials of the, name of] Jesus. And because1572

1572 Some mss. here read, “and further:” the above is the reading in Cod. Sin., and is also that of Hefele.

the cross was to express the grace [of our redemption] by the letter Τ, he says also, “Three Hundred.” He signifies, therefore, Jesus by two letters, and the cross by one. He knows this, who has put within us the engrafted1573

1573 This is rendered in the Latin, “the more profound gift,” referring, as it does, to the Gnosis of the initiated. The same word is used in chap. i.

gift of His doctrine. No one has been admitted by me to a more excellent piece of knowledge1574

1574 Literally, “has learned a more germane (or genuine) word from me,” being an idle vaunt on account of the ingenuity in interpreting Scripture he has just displayed.

than this, but I know that ye are worthy.


Anf-02 vi.iv.vi.xi Pg 2.1


Treasury of Scriptural Knowledge, Chapter 19

VERSE 	(47) - 

Jud 1:34,35; 18:1-29


PARALLEL VERSE BIBLE

God Rules.NET