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PARALLEL HISTORY BIBLE - Luke 16:16
CHAPTERS: Luke 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24
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 - Luke 16:16 ο 3588 νομος 3551 και 2532 οι 3588 προφηται 4396 εως 2193 ιωαννου 2491 απο 575 τοτε 5119 η 3588 βασιλεια 932 του 3588 θεου 2316 ευαγγελιζεται 2097 5743 και 2532 πας 3956 εις 1519 αυτην 846 βιαζεται 971 5731
Douay Rheims Bible The law and the prophets were until John; from that time the kingdom of God is preached, and every one useth violence towards it.
King James Bible - Luke 16:16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.
World English Bible The law and the prophets were until John. From that time the Good News of the Kingdom of God is preached, and everyone is forcing his way into it.
Early Church Father Links Anf-01 ix.vi.v Pg 6, Anf-02 vi.iv.v.viii Pg 34.2, Anf-03 iv.ix.viii Pg 40, Anf-03 iv.ix.xiii Pg 60, Anf-03 v.iv.v.xxxiii Pg 27, Anf-03 v.iv.vi.ii Pg 6, Anf-03 v.iv.vi.viii Pg 22, Anf-04 iii.viii.vi Pg 8, Anf-04 iii.ix.ii Pg 5, Anf-06 vii.iii.xii Pg 18, Anf-06 vii.iii.xxxix Pg 27, Anf-09 iv.iii.xiv Pg 10, Anf-09 xv.iii.v.viii Pg 4, Anf-09 xvi.ii.iii.xxi Pg 4, Anf-09 xvi.ii.iv.i Pg 8, Npnf-101 vii.1.LXXV Pg 58, Npnf-101 vii.1.LXXXII Pg 43, Npnf-104 iv.ix.xxi Pg 30, Npnf-107 iii.xlix Pg 29, Npnf-113 v.iv.iii Pg 17, Npnf-206 v.CXLVII Pg 7
World Wide Bible Resources
Early Christian Commentary - (A.D. 100 - A.D. 325)
Anf-01 ix.vi.v Pg 6 And therefore Jerusalem, taking its commencement from David,3837
Luke xvi. 16.
Anf-02 vi.iv.v.viii Pg 34.2
Anf-03 iv.ix.viii Pg 40 write, “The law and the prophets (were) until John” the Baptist. For, on Christ’s being baptized, that is, on His sanctifying the waters in His own baptism,1241
Or rather, our Lord Himself. See Matt. xi. 13; Luke xvi. 16.
1241 Comp. the very obscure passage in de Pu. c. vi., towards the end, on which this expression appears to cast some light. all the plenitude of bygone spiritual grace-gifts ceased in Christ, sealing as He did all vision and prophecies, which by His advent He fulfilled. Whence most firmly does he assert that His advent “seals visions and prophecy.”
Anf-03 iv.ix.xiii Pg 60 and the fishpool of Bethsaida1437
Matt. xi. 13; Luke xvi. 16.
Anf-03 v.iv.v.xxxiii Pg 27 Just as if we also did not recognise in John a certain limit placed between the old dispensation and the new, at which Judaism ceased and Christianity began—without, however, supposing that it was by the power of another god that there came about a cessation4797
Luke xvi. 16.
4797 Sedatio: literally, “a setting to rest,” ἠρέμησις. of the law and the prophets and the commencement of that gospel in which is the kingdom of God, Christ Himself. For although, as we have shown, the Creator foretold that the old state of things would pass away and a new state would succeed, yet, inasmuch as John is shown to be both the forerunner and the preparer of the ways of that Lord who was to introduce the gospel and publish the kingdom of God, it follows from the very fact that John has come, that Christ must be that very Being who was to follow His harbinger John. So that, if the old course has ceased and the new has begun, with John intervening between them, there will be nothing wonderful in it, because it happens according to the purpose of the Creator; so that you may get a better proof for the kingdom of God from any quarter, however anomalous,4798
4798 Ut undeunde magis probetur…regnum Dei. than from the conceit that the law and the prophets ended in John, and a new state of things began after him. “More easily, therefore, may heaven and earth pass away—as also the law and the prophets—than that one tittle of the Lord’s words should fail.”4799
Anf-03 v.iv.vi.ii Pg 6—thus making the Baptist the limit between the two dispensations of the old things then terminating—and the new things then beginning, the apostle cannot of course do otherwise, (coming as he does) in Christ, who was revealed after John, than invalidate “the old things” and confirm “the new,” and yet promote thereby the faith of no other god than the Creator, at whose instance5240
Luke xvi. 16.
5240 Apud quem. it was foretold that the ancient things should pass away. Therefore both the abrogation of the law and the establishment of the gospel help my argument even in this epistle, wherein they both have reference to the fond assumption of the Galatians, which led them to suppose that faith in Christ (the Creator’s Christ, of course) was obligatory, but without annulling the law, because it still appeared to them a thing incredible that the law should be set aside by its own author. Again,5241
5241 Porro. if they had at all heard of any other god from the apostle, would they not have concluded at once, of themselves, that they must give up the law of that God whom they had left, in order to follow another? For what man would be long in learning, that he ought to pursue a new discipline, after he had taken up with a new god? Since, however,5242
5242 Immo quia. the same God was declared in the gospel which had always been so well known in the law, the only change being in the dispensation,5243
5243 Disciplina. the sole point of the question to be discussed was, whether the law of the Creator ought by the gospel to be excluded in the Christ of the Creator? Take away this point, and the controversy falls to the ground. Now, since they would all know of themselves,5244
5244 Ultro. on the withdrawal of this point, that they must of course renounce all submission to the Creator by reason of their faith in another god, there could have been no call for the apostle to teach them so earnestly that which their own belief must have spontaneously suggested to them. Therefore the entire purport of this epistle is simply to show us that the supersession5245
5245 Discessionem. of the law comes from the appointment of the Creator—a point, which we shall still have to keep in mind.5246
5246 Ut adhuc suggeremus. Since also he makes mention of no other god (and he could have found no other opportunity of doing so, more suitable than when his purpose was to set forth the reason for the abolition of the law—especially as the prescription of a new god would have afforded a singularly good and most sufficient reason), it is clear enough in what sense he writes, “I marvel that ye are so soon removed from Him who hath called you to His grace to another gospel”5247
Anf-03 v.iv.vi.viii Pg 22 Now hear how he declared that by Christ Himself, when returned to heaven, these spiritual gifts were to be sent: “He ascended up on high,” that is, into heaven; “He led captivity captive,” meaning death or slavery of man; “He gave gifts to the sons of men,”5549
Luke xvi. 16.
Edersheim Bible History
Lifetimes ix.xviii Pg 119.1
Treasury of Scriptural Knowledge, Chapter 16
VERSE (16) -
:29,31 Mt 11:9-14 Joh 1:45 Ac 3:18,24,25
PARALLEL VERSE BIBLE