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  • PARALLEL HISTORY BIBLE - Luke 20:14


    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, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47

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    LXX- Greek Septuagint - Luke 20:14

    ιδοντες 1492 5631 δε 1161 αυτον 846 οι 3588 γεωργοι 1092 διελογιζοντο 1260 5711 προς 4314 εαυτους 1438 λεγοντες 3004 5723 ουτος 3778 εστιν 2076 5748 ο 3588 κληρονομος 2818 δευτε 1205 5773 αποκτεινωμεν 615 5725 αυτον 846 ινα 2443 ημων 2257 γενηται 1096 5638 η 3588 κληρονομια 2817

    Douay Rheims Bible

    Whom when the husbandmen saw, they thought within themselves, saying: This is the heir, let us kill him, that the inheritance may be ours.

    King James Bible - Luke 20:14

    But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.

    World English Bible

    "But when the farmers saw him, they reasoned among themselves, saying, 'This is the heir. Come, let's kill him, that the inheritance may be ours.'

    Early Church Father Links

    Anf-09 iv.iii.xxxiii Pg 69

    World Wide Bible Resources


    Luke 20:14

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

    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.


    Anf-03 v.iv.ii.xxi Pg 6
    Ps. ii. 3, 1, 2.

    And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy2568

    2568 Æmulum.

    of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it.  But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement2569

    2569 Derogaretur.

    of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.2570

    2570 Nutabat.

    Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin2571

    2571 Census.

    but such as reposes its Christian faith in the Creator.2572

    2572 In Creatore christianizet.

    But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day.2573

    2573 Obduxeris. For this sense of the word, see Apol. 1. sub init. “sed obducimur,” etc.

    Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion’s time no other God in the rule of sacred truth2574

    2574 Sacramenti.

    than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law.  Our previous position2575

    2575 Definito.

    is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet,2576

    2576 That is, “inspired.”

    and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering.2577

    2577 Nihil retractare oportebat.

    For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator.2578

    2578 [Kaye, p. 274.]



    Anf-03 v.iv.vi.iii Pg 38
    Ps. ii. 1, 2.

    in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law,5303

    5303


    Anf-03 v.iv.v.xlii Pg 10
    Ps. ii. 1, 2.

    The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously5129

    5129 Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This ξένιον was the Roman lautia, “a state entertainment to distinguished foreigners in the city.”

    by Pilate,5130

    5130


    Anf-03 v.viii.xx Pg 6
    Ps. ii. 1, 2.

    He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.”7399

    7399


    Npnf-201 iii.vi.iii Pg 13


    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.


    Anf-01 ii.ii.xxxvi Pg 8
    Ps. ii. 7, 8; Heb. i. 5.

    And again He saith to Him, “Sit Thou at My right hand, until I make Thine enemies Thy footstool.”160

    160


    Anf-01 ix.vi.xxii Pg 11
    Ps. ii. 8.

    And as from the multitude of his sons the prophets of the Lord [afterwards] arose, there was every necessity that Jacob should beget sons from the two sisters, even as Christ did from the two laws of one and the same Father; and in like manner also from the handmaids, indicating that Christ should raise up sons of God, both from freemen and from slaves after the flesh, bestowing upon all, in the same manner, the gift of the Spirit, who vivifies us.4122

    4122 The text of this sentence is in great confusion, and we can give only a doubtful translation.

    But he (Jacob) did all things for the sake of the younger, she who had the handsome eyes,4123

    4123 [Leah’s eyes were weak, according to the LXX.; and Irenæus infers that Rachel’s were “beautiful exceedingly.” Canticles, i. 15.]

    Rachel, who prefigured the Church, for which Christ endured patiently; who at that time, indeed, by means of His patriarchs and prophets, was prefiguring and declaring beforehand future things, fulfilling His part by anticipation in the dispensations of God, and accustoming His inheritance to obey God, and to pass through the world as in a state of pilgrimage, to follow His word, and to indicate beforehand things to come. For with God there is nothing without purpose or due signification.


    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.


    Anf-02 vi.iv.iv.xx Pg 18.1


    Anf-03 iv.ix.xii Pg 3
    Ps. ii. 7, 8.

    For you will not be able to affirm that “son” to be David rather than Christ; or the “bounds of the earth” to have been promised rather to David, who reigned within the single (country of) Judea, than to Christ, who has already taken captive the whole orb with the faith of His gospel; as He says through Isaiah:  “Behold, I have given Thee for a covenant1380

    1380 Dispositionem; Gr. διαθήκην.

    of my family, for a light of Gentiles, that Thou mayst open the eyes of the blind”—of course, such as err—“to outloose from bonds the bound”—that is, to free them from sins—“and from the house of prison”—that is, of death—“such as sit in darkness”1381

    1381


    Anf-03 v.iv.v.xxv Pg 36
    Ps. ii. 8.

    If, indeed, he has some things of his own, the whole of which he might give to his son, along with the man of the Creator, then show some one thing of them all, as a sample, that I may believe; lest I should have as much reason not to believe that all things belong to him, of whom I see nothing, as I have ground for believing that even the things which I see not are His, to whom belongs the universe, which I see.  But “no man knoweth who the Father is, but the Son; and who the Son is, but the Father, and he to whom the Son will reveal Him.”4499

    4499


    Anf-03 v.iv.v.xxxix Pg 40
    Ps. ii. 8.

    “And all that glory shall serve Him; His dominion shall be an everlasting one, which shall not be taken from Him, and His kingdom that which shall not be destroyed,”5052

    5052


    Anf-03 v.iv.vi.xvii Pg 20
    Ps. ii. 8.

    It was He who “wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet5966

    5966


    Npnf-201 iii.vi.iii Pg 14


    Npnf-201 iii.viii.viii Pg 22


    Anf-01 ix.iv.x Pg 13
    Matt. ii. 2.

    and that, having been led by the star into the house of Jacob to Emmanuel, they showed, by these gifts which they offered, who it was that was worshipped; myrrh, because it was He who should die and be buried for the mortal human race; gold, because He was a King, “of whose kingdom is no end;”3384

    3384


    Anf-03 iv.iv.ix Pg 8
    See Matt. ii.

    We know the mutual alliance of magic and astrology. The interpreters of the stars, then, were the first to announce Christ’s birth the first to present Him “gifts.” By this bond, [must] I imagine, they put Christ under obligation to themselves?  What then? Shall therefore the religion of those Magi act as patron now also to astrologers? Astrology now-a-days, forsooth, treats of Christ—is the science of the stars of Christ; not of Saturn, or Mars, and whomsoever else out of the same class of the dead213

    213 Because the names of the heathen divinities, which used to be given to the stars, were in many cases only names of dead men deified.

    it pays observance to and preaches? But, however, that science has been allowed until the Gospel, in order that after Christ’s birth no one should thence forward interpret any one’s nativity by the heaven. For they therefore offered to the then infant Lord that frankincense and myrrh and gold, to be, as it were, the close of worldly214

    214 Or, heathenish.

    sacrifice and glory, which Christ was about to do away. What, then?  The dream—sent, doubtless, of the will of God—suggested to the same Magi, namely, that they should go home, but by another way, not that by which they came. It means this: that they should not walk in their ancient path.215

    215 Or, sect.

    Not that Herod should not pursue them, who in fact did not pursue them; unwitting even that they had departed by another way, since he was withal unwitting by what way they came. Just so we ought to understand by it the right Way and Discipline. And so the precept was rather, that thence forward they should walk otherwise. So, too, that other species of magic which operates by miracles, emulous even in opposition to Moses,216

    216


    Npnf-201 iii.vi.viii Pg 3


    Npnf-201 iii.vi.viii Pg 6


    Anf-01 ix.iv.xvii Pg 27
    Matt. ii. 16.


    Anf-03 iv.xi.xix Pg 12


    Anf-03 v.vii.ii Pg 14
    Matt. ii. 16–; 18, and Jer. xxxi. 15.

    Spare also the babe from circumcision, that he may escape the pain thereof; nor let him be brought into the temple, lest he burden his parents with the expense of the offering;6959

    6959


    Treasury of Scriptural Knowledge, Chapter 20

    VERSE 	(14) - 

    Ps 2:1-6,8; 89:27 Mt 2:2-16 Ro 8:17 Heb 1:2


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