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PARALLEL HISTORY BIBLE - Judges 11:36
CHAPTERS: Judges 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21 
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, 33, 34, 35, 36, 37, 38, 39, 40
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LXX- Greek Septuagint - Judges 11:36 η 2228 1510 5753 3739 3588 δε 1161 ειπεν 2036 5627 προς 4314 αυτον 846 πατερ 3962 ηνοιξας το 3588 στομα 4750 σου 4675 προς 4314 κυριον 2962 ποιησον 4160 5657 μοι 3427 ον 3739 τροπον 5158 εξηλθεν 1831 5627 εκ 1537 στοματος 4750 σου 4675 εν 1722 1520 τω 3588 ποιησαι 4160 5658 σοι 4671 4674 κυριον 2962 εκδικησιν 1557 απο 575 των 3588 εχθρων 2190 σου 4675 απο 575 υιων 5207 αμμων
Douay Rheims Bible And she answered him: My father, if thou hast opened thy mouth to the Lord, do unto me whatsoever thou hast promised, since the victory hath been granted to thee, and revenge of thy enemies.
King James Bible - Judges 11:36 And she said unto him, My father, if thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, even of the children of Ammon.
World English Bible She said to him, "My father, you have opened your mouth to Yahweh; do to me according to that which has proceeded out of your mouth, because Yahweh has taken vengeance for you on your enemies, even on the children of Ammon."
Early Church Father Links Npnf-210 iv.i.iv.xii Pg 19
World Wide Bible Resources
Judges 11:36
Early Christian Commentary - (A.D. 100 - A.D. 325) 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-03 v.iv.v.xxxix Pg 34
Hab. iii. 9–12 (Septuagint). There is thus an agreement, I apprehend, between the sayings of the Lord and of the prophets touching the shaking of the earth, and the elements, and the nations thereof. But what does the Lord say afterwards? “And then shall they see the Son of man coming from the heavens with very great power. And when these things shall come to pass, ye shall look up, and raise your heads; for your redemption hath come near,” that is, at the time of the kingdom, of which the parable itself treats.5046 5046
Anf-03 vi.vii.x Pg 13
Deut. xxxii. 35; Ps. xciv. 1; Rom. xii. 19; Heb. x. 30. that is, Leave patience to me, and I will reward patience. For when He says, “Judge not, lest ye be judged,”9122 9122
Anf-02 ii.ii.iii Pg 18.3
Anf-01 viii.iv.cvi Pg 2
Num. xxiv. 17. and another Scripture says, ‘Behold a man; the East is His name.’2358 2358
Anf-01 ix.iv.x Pg 12
Num. xxiv. 17. But Matthew says that the Magi, coming from the east, exclaimed “For we have seen His star in the east, and are come to worship Him;”3383 3383
Npnf-201 iii.ix.vi Pg 5
Anf-03 v.iv.v.xxxiv Pg 57
See 1 Sam. ii. 6–8, Ps. cxiii. 7, and Luke i. 52. Since, therefore, it is quite consistent in the Creator to pronounce different sentences in the two directions of reward and punishment, we shall have to conclude that there is here no diversity of gods,4858 4858 Divinitatum; “divine powers.” but only a difference in the actual matters4859 4859 Ipsarum materiarum. before us.
Anf-03 v.iv.vi.xii Pg 42
1 Sam. ii. 7, 8; Ps. cxlvii. 6; Luke i. 52. Is he then the same God as He who gave Satan power over the person of Job that his “strength might be made perfect in weakness?”5780 5780
Anf-03 v.iv.v.xiv Pg 18
1 Sam. ii. 8. And by Isaiah how He inveighs against the oppressors of the needy! “What mean ye that ye set fire to my vineyard, and that the spoil of the poor is in your houses? Wherefore do ye beat my people to pieces, and grind the face of the needy?”3950 3950
Anf-03 v.iv.v.xxviii Pg 30
Comp. 1 Sam. ii. 8 with Ps. cxiii. 7 and Luke i. 52. From Him, therefore, will proceed the parable of the rich man, who flattered himself about the increase of his fields, and to Whom God said: “Thou fool, this night shall they require thy soul of thee; then whose shall those things be which thou hast provided?”4648 4648
Npnf-201 iii.xvi.iv Pg 30
Anf-03 v.iv.iii.xviii Pg 4
Deut. xxxii. 35; Rom. xii. 19. Therefore, in the meanwhile, the commission of wrong was to be checked2914 2914 Repastinaretur. by the fear of a retribution immediately to happen; and so the permission of this retribution was to be the prohibition of provocation, that a stop might thus be put to all hot-blooded2915 2915 Æstuata. injury, whilst by the permission of the second the first is prevented by fear, and by this deterring of the first the second fails to be committed. By the same law another result is also obtained,2916 2916 Qua et alias. even the more ready kindling of the fear of retaliation by reason of the very savour of passion which is in it. There is no more bitter thing, than to endure the very suffering which you have inflicted upon others. When, again, the law took somewhat away from men’s food, by pronouncing unclean certain animals which were once blessed, you should understand this to be a measure for encouraging continence, and recognise in it a bridle imposed on that appetite which, while eating angels’ food, craved after the cucumbers and melons of the Egyptians. Recognise also therein a precaution against those companions of the appetite, even lust and luxury, which are usually chilled by the chastening of the appetite.2917 2917 Ventris. For “the people sat down to eat and to drink, and rose up to play.”2918 2918
Anf-03 v.iv.v.xvi Pg 15
Deut. xxxii. 35; comp. Rom. xii. 19 and Heb. x. 30. He thereby teaches that patience calmly waits for the infliction of vengeance. Therefore, inasmuch as it is incredible4048 4048 Fidem non capit. that the same (God) should seem to require “a tooth for a tooth and an eye for an eye,” in return for an injury, who forbids not only all reprisals, but even a revengeful thought or recollection of an injury, in so far does it become plain to us in what sense He required “an eye for an eye and a tooth for a tooth,”—not, indeed, for the purpose of permitting the repetition of the injury by retaliating it, which it virtually prohibited when it forbade vengeance; but for the purpose of restraining the injury in the first instance, which it had forbidden on pain of retaliation or reciprocity;4049 4049 Talione, opposito. so that every man, in view of the permission to inflict a second (or retaliatory) injury, might abstain from the commission of the first (or provocative) wrong. For He knows how much more easy it is to repress violence by the prospect of retaliation, than by the promise of (indefinite) vengeance. Both results, however, it was necessary to provide, in consideration of the nature and the faith of men, that the man who believed in God might expect vengeance from God, while he who had no faith (to restrain him) might fear the laws which prescribed retaliation.4050 4050 Leges talionis. [Judicial, not personal, reprisals.] This purpose4051 4051 Voluntatem. of the law, which it was difficult to understand, Christ, as the Lord of the Sabbath and of the law, and of all the dispensations of the Father, both revealed and made intelligible,4052 4052 Compotem facit. That is, says Oehler, intellectus sui. when He commanded that “the other cheek should be offered (to the smiter),” in order that He might the more effectually extinguish all reprisals of an injury, which the law had wished to prevent by the method of retaliation, (and) which most certainly revelation4053 4053 Prophetia. had manifestly restricted, both by prohibiting the memory of the wrong, and referring the vengeance thereof to God. Thus, whatever (new provision) Christ introduced, He did it not in opposition to the law, but rather in furtherance of it, without at all impairing the prescription4054 4054 Disciplinas: or, “lessons.” of the Creator. If, therefore,4055 4055 Denique. one looks carefully4056 4056 Considerem, or, as some of the editions have it, consideremus. into the very grounds for which patience is enjoined (and that to such a full and complete extent), one finds that it cannot stand if it is not the precept of the Creator, who promises vengeance, who presents Himself as the judge (in the case). If it were not so,4057 4057 Alioquin. —if so vast a weight of patience—which is to refrain from giving blow for blow; which is to offer the other cheek; which is not only not to return railing for railing, but contrariwise blessing; and which, so far from keeping the coat, is to give up the cloak also—is laid upon me by one who means not to help me,—(then all I can say is,) he has taught me patience to no purpose,4058 4058 In vacuum. because he shows me no reward to his precept—I mean no fruit of such patience. There is revenge which he ought to have permitted me to take, if he meant not to inflict it himself; if he did not give me that permission, then he should himself have inflicted it;4059 4059 Præstare, i.e., debuerat præstare. since it is for the interest of discipline itself that an injury should be avenged. For by the fear of vengeance all iniquity is curbed. But if licence is allowed to it without discrimination,4060 4060 Passim. it will get the mastery—it will put out (a man’s) both eyes; it will knock out4061 4061 Excitatura. every tooth in the safety of its impunity. This, however, is (the principle) of your good and simply beneficent god—to do a wrong to patience, to open the door to violence, to leave the righteous undefended, and the wicked unrestrained! “Give to every one that asketh of thee”4062 4062
Anf-03 vi.vii.x Pg 13
Deut. xxxii. 35; Ps. xciv. 1; Rom. xii. 19; Heb. x. 30. that is, Leave patience to me, and I will reward patience. For when He says, “Judge not, lest ye be judged,”9122 9122
Anf-03 vi.vii.x Pg 13
Deut. xxxii. 35; Ps. xciv. 1; Rom. xii. 19; Heb. x. 30. that is, Leave patience to me, and I will reward patience. For when He says, “Judge not, lest ye be judged,”9122 9122
Treasury of Scriptural Knowledge, Chapter 11VERSE (36) - Jud 16:28-30 2Sa 18:19,31; 19:30 Ac 20:24; 21:13 Ro 16:4 Php 2:30
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