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PARALLEL HISTORY BIBLE - Joshua 8:23
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LXX- Greek Septuagint - Joshua 8:23 και 2532 τον 3588 βασιλεα 935 της 3588 γαι συνελαβον 4815 5627 ζωντα 2198 5723 και 2532 προσηγαγον αυτον 846 προς 4314 ιησουν 2424
Douay Rheims Bible And they took the king of the city of Hai alive, and brought him to Josue.
King James Bible - Joshua 8:23 And the king of Ai they took alive, and brought him to Joshua.
World English Bible They captured the king of Ai alive, and brought him to Joshua.
Early Church Father Links Npnf-210 v.x Pg 68, Npnf-206 v.LXXVI Pg 28
World Wide Bible Resources
Joshua 8:23
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.iv.xcvi Pg 2
Deut. xxi. 23. confirms our hope which depends on the crucified Christ, not because He who has been crucified is cursed by God, but because God foretold that which would be done by you all, and by those like to you, who do not know2317 2317 We read ἐπισταμένων for ἐπιστάμενον. Otherwise to be translated: “God foretold that which you did not know,” etc. that this is He who existed before all, who is the eternal Priest of God, and King, and Christ. And you clearly see that this has come to pass. For you curse in your synagogues all those who are called2318 2318 λεγομένων for γενομένων. from Him Christians; and other nations effectively carry out the curse, putting to death those who simply confess themselves to be Christians; to all of whom we say, You are our brethren; rather recognise the truth of God. And while neither they nor you are persuaded by us, but strive earnestly to cause us to deny the name of Christ, we choose rather and submit to death, in the full assurance that all the good which God has promised through Christ He will reward us with. And in addition to all this we pray for you, that Christ may have mercy upon you. For He taught us to pray for our enemies also, saying, ‘Love your enemies; be kind and merciful, as your heavenly Father is.’2319 2319
Anf-01 ix.iv.xix Pg 17
Gal. iii. 13; Deut. xxi. 23. And again: “And through thy knowledge shall the weak brother perish, for whom Christ died;”3646 3646
Anf-03 iv.ix.x Pg 4
Deut. xxi. 22, 23 (especially in the LXX.). Therefore He did not maledictively adjudge Christ to this passion, but drew a distinction, that whoever, in any sin, had incurred the judgment of death, and died suspended on a tree, he should be “cursed by God,” because his own sins were the cause of his suspension on the tree. On the other hand, Christ, who spoke not guile from His mouth,1315 1315
Anf-03 v.iv.vi.iii Pg 44
The LXX. version of Deut. xxi. 23 is quoted by St. Paul in Gal. iii. 13. that Christ belonged to another god, and on that account was accursed even then in the law. And how, indeed, could the Creator have cursed by anticipation one whom He knew not of? Why, however, may it not be more suitable for the Creator to have delivered His own Son to His own curse, than to have submitted Him to the malediction of that god of yours,—in behalf, too, of man, who is an alien to him? Now, if this appointment of the Creator respecting His Son appears to you to be a cruel one, it is equally so in the case of your own god; if, on the contrary, it be in accordance with reason in your god, it is equally so—nay, much more so—in mine. For it would be more credible that that God had provided blessing for man, through the curse of Christ, who formerly set both a blessing and a curse before man, than that he had done so, who, according to you,5309 5309 Apud te. never at any time pronounced either. “We have received therefore, the promise of the Spirit,” as the apostle says, “through faith,” even that faith by which the just man lives, in accordance with the Creator’s purpose.5310 5310
Anf-03 iv.ix.x Pg 3
Comp. Deut. xxi. 23 with Gal. iii. 13, with Prof. Lightfoot on the latter passage. But the reason of the case antecedently explains the sense of this malediction; for He says in Deuteronomy: “If, moreover, (a man) shall have been (involved) in some sin incurring the judgment of death, and shall die, and ye shall suspend him on a tree, his body shall not remain on the tree, but with burial ye shall bury him on the very day; because cursed by God is every one who shall have been suspended on a tree; and ye shall not defile the land which the Lord thy God shall give thee for (thy) lot.”1314 1314
Anf-03 v.iv.iv.xviii Pg 5
Compare Deut. xxi. 23 with Gal. iii. 13. But what is meant by this curse, worthy as it is of the simple prediction of the cross, of which we are now mainly inquiring, I defer to consider, because in another passage3346 3346 The words “quiaet aliasantecedit rerum probatio rationem,” seem to refer to the parallel passage in adv. Judæos, where he has described the Jewish law of capital punishment, and argued for the exemption of Christ from its terms. He begins that paragraph with saying, “Sed hujus maledictionis sensum antecedit rerum ratio.” [See, p. 164, supra.] we have given the reason3347 3347 Perhaps rationale or procedure. of the thing preceded by proof. First, I shall offer a full explanation3348 3348 Edocebo. of the types. And no doubt it was proper that this mystery should be prophetically set forth by types, and indeed chiefly by that method: for in proportion to its incredibility would it be a stumbling-block, if it were set forth in bare prophecy; and in proportion too, to its grandeur, was the need of obscuring it in shadow,3349 3349 Magis obumbrandum. that the difficulty of understanding it might lead to prayer for the grace of God. First, then, Isaac, when he was given up by his father as an offering, himself carried the wood for his own death. By this act he even then was setting forth the death of Christ, who was destined by His Father as a sacrifice, and carried the cross whereon He suffered. Joseph likewise was a type of Christ, not indeed on this ground (that I may not delay my course3350 3350 But he may mean, by “ne demorer cursum,” “that I may not obstruct the course of the type,” by taking off attention from its true force. In the parallel place, however, another turn is given to the sense; Joseph is a type, “even on this ground—that I may but briefly allude to it—that he suffered,” etc. ), that he suffered persecution for the cause of God from his brethren, as Christ did from His brethren after the flesh, the Jews; but when he is blessed by his father in these words: “His glory is that of a bullock; his horns are the horns of a unicorn; with them shall he push the nations to the very ends of the earth,”3351 3351 Deut. xxxiii. 17. —he was not, of course, designated as a mere unicorn with its one horn, or a minotaur with two; but Christ was indicated in him—a bullock in respect of both His characteristics: to some as severe as a Judge, to others gentle as a Saviour, whose horns were the extremities of His cross. For of the antenna, which is a part of a cross, the ends are called horns; while the midway stake of the whole frame is the unicorn. By this virtue, then, of His cross, and in this manner “horned,” He is both now pushing all nations through faith, bearing them away from earth to heaven; and will then push them through judgment, casting them down from heaven to earth. He will also, according to another passage in the same scripture, be a bullock, when He is spiritually interpreted to be Jacob against Simeon and Levi, which means against the scribes and the Pharisees; for it was from them that these last derived their origin.3352 3352 Census. Like Simeon and Levi, they consummated their wickedness by their heresy, with which they persecuted Christ. “Into their counsel let not my soul enter; to their assembly let not my heart be united: for in their anger they slew men,” that is, the prophets; “and in their self-will they hacked the sinews of a bullock,”3353 3353
Anf-03 vi.vii.viii Pg 12
Deut. xxi. 23; Gal. iii. 13. Tertullian’s quotations here are somewhat loose. He renders words which are distinct in the Greek by the same in his Latin. and yet is He the only Blessed One. Let us servants, therefore, follow our Lord closely; and be cursed patiently, that we may be able to be blessed. If I hear with too little equanimity some wanton or wicked word uttered against me, I must of necessity either myself retaliate the bitterness, or else I shall be racked with mute impatience. When, then, on being cursed, I smite (with my tongue,) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that “a man is defiled,9104 9104
Anf-03 v.ix.xxix Pg 7
Deut. xxi. 23. nor indeed did the apostle utter blasphemy when he said the same thing as we.8180 8180
Anf-02 ii.ii.iii Pg 18.3
Anf-01 ii.ii.xlvi Pg 6
Ps. xviii. 25, 26. Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars206 206
Anf-02 vi.iv.v.viii Pg 26.1
Anf-03 v.iv.iii.xxiv Pg 4
1 Sam. xv. 11. very much as if He meant that His repentance savoured of an acknowledgment of some evil work or error. Well,2990 2990 Porro. this is not always implied. For there occurs even in good works a confession of repentance, as a reproach and condemnation of the man who has proved himself unthankful for a benefit. For instance, in this case of Saul, the Creator, who had made no mistake in selecting him for the kingdom, and endowing him with His Holy Spirit, makes a statement respecting the goodliness of his person, how that He had most fitly chosen him as being at that moment the choicest man, so that (as He says) there was not his fellow among the children of Israel.2991 2991
Treasury of Scriptural Knowledge, Chapter 8VERSE (23) - Jos 8:29; 10:17 1Sa 15:8 Re 19:20
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