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PARALLEL HISTORY BIBLE - Judges 2:5


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LXX- Greek Septuagint - Judges 2:5

και 2532 επωνομασαν το 3588 ονομα 3686 του 3588 τοπου 5117 εκεινου 1565 κλαυθμωνες και 2532 εθυσιασαν εκει 1563 τω 3588 κυριω 2962

Douay Rheims Bible

And the name of that place was called, The place of weepers, or of tears: and there they offered sacrifices to the Lord.

King James Bible - Judges 2:5

And they called the name of that place Bochim: and they sacrificed there unto the LORD.

World English Bible

They called the name of that place Bochim: and they sacrificed there to Yahweh.

Early Church Father Links

Npnf-113 iv.iv.iii Pg 36

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Judges 2:5

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

Anf-03 v.iv.vi.ix Pg 23
Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him.  Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah.  This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasionDavid’s victories over the neighboring heathen.

are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602

5602 Nos.

have published Gospels (to the credibility of which we have to thank5603

5603 Debemus.

them5604

5604 Istos: that is, the Jews (Rigalt.).

for having given some confirmation, indeed, already in so great a subject5605

5605 Utique jam in tanto opere.

); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606

5606 Natum esse quum maxime.

and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (Israel), “I have begotten5607

5607 Generavi: Sept. ἐγέννησα.

children,”5608

5608


Treasury of Scriptural Knowledge, Chapter 2

VERSE 	(5) - 

Ge 35:8 Jos 7:26


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