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PARALLEL HISTORY BIBLE - Judges 3:2
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
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LXX- Greek Septuagint - Judges 3:2 πλην 4133 δια 1223 2203 τας 3588 γενεας 1074 υιων 5207 ισραηλ 2474 του 3588 διδαξαι 1321 5658 αυτους 846 πολεμον 4171 πλην 4133 οι 3588 εμπροσθεν 1715 αυτων 846 ουκ 3756 εγνωσαν 1097 5627 αυτα 846
Douay Rheims Bible That afterwards their children might learn to fight with their enemies, and to be trained up to war:
King James Bible - Judges 3:2 Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof;
World English Bible only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing of it:
Early Church Father Links Npnf-211 iv.v.iv.xiv Pg 10
World Wide Bible Resources
Judges 3:2
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.vii.xxiv Pg 2
Gen. ii. 16, 17. he then, lying against the Lord, tempted man, as the Scripture says that the serpent said to the woman: “Has God indeed said this, Ye shall not eat from every tree of the garden?”4649 4649
Anf-03 iv.ix.ii Pg 6
See Gen. ii. 16, 17; iii. 2, 3. Which law had continued enough for them, had it been kept. For in this law given to Adam we recognise in embryo1142 1142 Condita. all the precepts which afterwards sprouted forth when given through Moses; that is, Thou shalt love the Lord thy God from thy whole heart and out of thy whole soul; Thou shalt love thy neighbour as thyself;1143 1143
Anf-03 v.iv.iii.iv Pg 23
Gen. ii. 17. For it was a most benignant act of His thus to point out the issues of transgression, lest ignorance of the danger should encourage a neglect of obedience. Now, since2760 2760 Porro si. it was given as a reason previous to the imposition of the law, it also amounted to a motive for subsequently observing it, that a penalty was annexed to its transgression; a penalty, indeed, which He who proposed it was still unwilling that it should be incurred. Learn then the goodness of our God amidst these things and up to this point; learn it from His excellent works, from His kindly blessings, from His indulgent bounties, from His gracious providences, from His laws and warnings, so good and merciful.
Anf-03 iv.xi.l Pg 3
Gen. ii. 17. [Not ex natura, but as penalty.] such is the contract with everything which is born: so that even from this the frigid conceit of Epicurus is refuted, who says that no such debt is due from us; and not only so, but the insane opinion of the Samaritan heretic Menander is also rejected, who will have it that death has not only nothing to do with his disciples, but in fact never reaches them. He pretends to have received such a commission from the secret power of One above, that all who partake of his baptism become immortal, incorruptible and instantaneously invested with resurrection-life. We read, no doubt, of very many wonderful kinds of waters: how, for instance, the vinous quality of the stream intoxicates people who drink of the Lyncestis; how at Colophon the waters of an oracle-inspiring fountain1783 1783 Scaturigo dæmonica. affect men with madness; how Alexander was killed by the poisonous water from Mount Nonacris in Arcadia. Then, again, there was in Judea before the time of Christ a pool of medicinal virtue. It is well known how the poet has commemorated the marshy Styx as preserving men from death; although Thetis had, in spite of the preservative, to lament her son. And for the matter of that, were Menander himself to take a plunge into this famous Styx, he would certainly have to die after all; for you must come to the Styx, placed as it is by all accounts in the regions of the dead. Well, but what and where are those blessed and charming waters which not even John Baptist ever used in his preministrations, nor Christ after him ever revealed to His disciples? What was this wondrous bath of Menander? He is a comical fellow, I ween.1784 1784 It is difficult to say what Tertullian means by his “comicum credo.” Is it a playful parody on the heretic’s name, the same as the comic poet’s (Menander)? But why (was such a font) so seldom in request, so obscure, one to which so very few ever resorted for their cleansing? I really see something to suspect in so rare an occurrence of a sacrament to which is attached so very much security and safety, and which dispenses with the ordinary law of dying even in the service of God Himself, when, on the contrary, all nations have “to ascend to the mount of the Lord and to the house of the God of Jacob,” who demands of His saints in martyrdom that death which He exacted even of His Christ. No one will ascribe to magic such influence as shall exempt from death, or which shall refresh and vivify life, like the vine by the renewal of its condition. Such power was not accorded to the great Medea herself—over a human being at any rate, if allowed her over a silly sheep. Enoch no doubt was translated,1785 1785
Anf-02 vi.iv.iii Pg 242.1
Anf-03 v.v.xxxi Pg 15
See Bible:Gen.4.10">Gen. ii. 21, 23; iii. 5, 19; iv. 10. and yet it never intimated that they had been created by God. What will Hermogenes have to answer? That the human limbs must belong to Matter, because they are not specially mentioned as objects of creation? Or are they included in the formation of man? In like manner, the deep and the darkness, and the spirit and the waters, were as members of the heaven and the earth. For in the bodies the limbs were made, in the bodies the limbs too were mentioned. No element but what is a member of that element in which it is contained. But all elements are contained in the heaven and the earth.
Anf-03 v.xi.ii Pg 15
See Gen. iii. 1–7. Christ, moreover, existed not in substance of flesh: salvation of the flesh is not to be hoped for at all.
Anf-03 v.xi.ii Pg 4
See Gen. iii. 1–7. His power and majesty (they say) Moses perceiving, set up the brazen serpent; and whoever gazed upon him obtained health.8356 8356
Anf-03 vi.iv.xxii Pg 30
Gen. ii. 27 (or in the LXX. iii. 1), and iii. 7, 10, 11. At all events, with regard to those in whom girlhood has changed (into maturity), their age ought to remember its duties as to nature, so also, to discipline; for they are being transferred to the rank of “women” both in their persons and in their functions. No one is a “virgin” from the time when she is capable of marriage; seeing that, in her, age has by that time been wedded to its own husband, that is, to time.8902 8902 Routh refers us to de Virg. Vel. c. 11. “But some particular virgin has devoted herself to God. From that very moment she both changes the fashion of her hair, and converts all her garb into that of a ‘woman.’” Let her, then, maintain the character wholly, and perform the whole function of a “virgin:” what she conceals8903 8903 i.e. the redundance of her hair. for the sake of God, let her cover quite over.8904 8904 i.e. by a veil. It is our business to entrust to the knowledge of God alone that which the grace of God effects in us, lest we receive from man the reward we hope for from God.8905 8905 i.e. says Oehler, “lest we postpone the eternal favour of God, which we hope for, to the temporal veneration of men; a risk which those virgins seemed likely to run who, when devoted to God, used to go veiled in public, but bareheaded in the church.” Why do you denude before God8906 8906 i.e. in church. what you cover before men?8907 8907 i.e. in public; see note 27, supra. Will you be more modest in public than in the church? If your self-devotion is a grace of God, and you have received it, “why do you boast,” saith he, “as if you have not received it?”8908 8908
Treasury of Scriptural Knowledge, Chapter 3VERSE (2) - Ge 2:17; 3:5,7 2Ch 12:8 Mt 10:34-39 Joh 16:33 1Co 9:26,27
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