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  • PARALLEL HISTORY BIBLE - Luke 20:36


    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 20:36

    ουτε 3777 γαρ 1063 αποθανειν 599 5629 ετι 2089 δυνανται 1410 5736 ισαγγελοι 2465 γαρ 1063 εισιν 1526 5748 και 2532 υιοι 5207 εισιν 1526 5748 του 3588 θεου 2316 της 3588 αναστασεως 386 υιοι 5207 οντες 5607 5752

    Douay Rheims Bible

    Neither can they die any more: for they are equal to the angels, and are the children of God, being the children of the resurrection.

    King James Bible - Luke 20:36

    Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.

    World English Bible

    For they can't die any more, for they are like the angels, and are children of God, being children of the resurrection.

    Early Church Father Links

    Anf-02 vi.iv.vii.x Pg 9.1, Anf-03 v.iv.iv.ix Pg 5, Anf-03 v.iv.vi.x Pg 47, Anf-03 v.viii.xxxvi Pg 6, Anf-03 v.viii.xxxvi Pg 7, Anf-03 v.viii.lxii Pg 3, Anf-03 v.iv.v.xxxix Pg 42, Anf-03 v.iv.v.xxxviii Pg 21, Anf-04 iii.iii.i.ii Pg 14, Anf-04 iii.vi.xiii Pg 5, Anf-04 iii.vii.x Pg 3, Anf-04 iii.v.i.i Pg 19, Anf-04 vi.v.v.iii Pg 36, Anf-04 vi.ix.iv.xxix Pg 9, Anf-05 iv.v.ii Pg 65, Anf-08 vii.xxvi Pg 13, Anf-09 iv.iii.xxxiv Pg 29, Anf-09 xvi.ii.iv.xiv Pg 10, Npnf-101 vi.XIII.VIII Pg 3, Npnf-101 vii.1.LV Pg 129, Npnf-101 vii.1.CXLVIII Pg 23, Npnf-102 iv.XV.17 Pg 4, Npnf-103 v.iv.xvi Pg 7, Npnf-103 v.iv.xvi Pg 7, Npnf-103 iv.ii.xxxi Pg 3, Npnf-103 iv.ii.xxxi Pg 3, Npnf-103 iv.ii.lxv Pg 5, Npnf-103 iv.ii.lxv Pg 5, Npnf-103 iv.iii.xxvi Pg 9, Npnf-103 iv.iii.xxvi Pg 9, Npnf-103 iv.iii.xxviii Pg 4, Npnf-103 iv.iii.xxviii Pg 4, Npnf-107 iii.xx Pg 18, Npnf-107 iii.cviii Pg 6, Npnf-107 iii.cxi Pg 25, Npnf-108 ii.CXLV Pg 9, Npnf-108 ii.LXIII Pg 12, Npnf-109 v.iii Pg 78, Npnf-110 iii.LXVII Pg 46, Npnf-205 x.ii.ii.xviii Pg 5, Npnf-206 vi.viii Pg 84, Npnf-213 iii.ix.x Pg 30

    World Wide Bible Resources


    Luke 20:36

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

    Anf-02 vi.iv.vii.x Pg 9.1


    Anf-03 v.iv.iv.ix Pg 5
    Luke xx. 36.

    (for he says, “They shall be like the angels”), why should not my God also have fitted on to angels the true substance of men, from whatever source derived? For not even you will tell me, in reply, whence is obtained that angelic nature on your side; so that it is enough for me to define this as being fit and proper to God, even the verity of that thing which was objective to three senses—sight, touch, and hearing. It is more difficult for God to practise deception3225

    3225 Mentiri.

    than to produce real flesh from any material whatever, even without the means of birth. But for other heretics, also, who maintain that the flesh in the angels ought to have been born of flesh, if it had been really human, we have an answer on a sure principle, to the effect that it was truly human flesh, and yet not born. It was truly human, because of the truthfulness of God, who can neither lie nor deceive, and because (angelic beings) cannot be dealt with by men in a human way except in human substance: it was withal unborn, because none3226

    3226 i.e., among the angels.

    but Christ could become incarnate by being born of the flesh in order that by His own nativity He might regenerate3227

    3227 Reformaret.

    our birth, and might further by His death also dissolve our death, by rising again in that flesh in which, that He might even die, He was born. Therefore on that occasion He did Himself appear with the angels to Abraham in the verity of the flesh, which had not as yet undergone birth, because it was not yet going to die, although it was even now learning to hold intercourse amongst men.  Still greater was the propriety in angels, who never received a dispensation to die for us, not having assumed even a brief experience3228

    3228 Commeatum.

    of flesh by being born, because they were not destined to lay it down again by dying; but, from whatever quarter they obtained it, and by what means soever they afterwards entirely divested themselves of it, they yet never pretended it to be unreal flesh. Since the Creator “maketh His angels spirits, and His ministers a flame of fire”—as truly spirits as also fire—so has He truly made them flesh likewise; wherefore we can now recall to our own minds, and remind the heretics also, that He has promised that He will one day form men into angels, who once formed angels into men.


    Anf-03 v.iv.vi.x Pg 47
    Matt. xxii. 30 and Luke xx. 36.

    This will be the perfect change of our flesh—only after its resurrection.5671

    5671 Sed resuscitatæ.

    Now if, on the contrary,5672

    5672 Aut si.

    there is to be no flesh, how then shall it put on incorruption and immortality? Having then become something else by its change, it will obtain the kingdom of God, no longer the (old) flesh and blood, but the body which God shall have given it. Rightly then does the apostle declare, “Flesh and blood cannot inherit the kingdom of God;”5673

    5673


    Anf-03 v.viii.xxxvi Pg 6
    Ver. 36.

    in a certain sense having by the resurrection to undergo a birth; and after that they marry no more, but in their risen life are “equal unto the angels,”7524

    7524


    Anf-03 v.viii.xxxvi Pg 7
    Ver. 36.

    inasmuch as they are not to marry, because they are not to die, but are destined to pass into the angelic state by putting on the raiment of incorruption, although with a change in the substance which is restored to life. Besides, no question could be raised whether we are to marry or die again or not, without involving in doubt the restoration most especially of that substance which has a particular relation both to death and marriage—that is, the flesh. Thus, then, you have the Lord affirming against the Jewish heretics what is now encountering the denial of the Christian Sadducees—the resurrection of the entire man.


    Anf-03 v.viii.lxii Pg 3
    Luke xx. 36; Matt. xxii. 30.

    As by not marrying, because of not dying, so, of course, by not having to yield to any like necessity of our bodily state; even as the angels, too, sometimes. were “equal unto” men, by eating and drinking, and submitting their feet to the washing of the bath—having clothed themselves in human guise, without the loss of their own intrinsic nature. If therefore angels, when they became as men, submitted in their own unaltered substance of spirit to be treated as if they were flesh, why shall not men in like manner, when they become “equal unto the angels,” undergo in their unchanged substance of flesh the treatment of spiritual beings, no more exposed to the usual solicitations of the flesh in their angelic garb, than were the angels once to those of the spirit when encompassed in human form? We shall not therefore cease to continue in the flesh, because we cease to be importuned by the usual wants of the flesh; just as the angels ceased not therefore to remain in their spiritual substance, because of the suspension of their spiritual incidents. Lastly, Christ said not, “They shall be angels,” in order not to repeal their existence as men; but He said, “They shall be equal unto the angels,”7753

    7753 ἰσάγγελοι.

    that He might preserve their humanity unimpaired. When He ascribed an angelic likeness to the flesh,7754

    7754 Cui.

    He took not from it its proper substance.


    Anf-03 v.iv.v.xxxix Pg 42
    Luke xx. 35, 36.

    It is about the same advent of the Son of man and the benefits thereof that we read in Habakkuk: “Thou wentest forth for the salvation of Thy people, even to save Thine anointed ones,”5054

    5054


    Anf-03 v.iv.v.xxxviii Pg 21
    Luke xx. 35, 36.

    If, then, the meaning of the answer must not turn on any other point than on the proposed question, and since the question proposed is fully understood from this sense of the answer,5000

    5000 Surely Oehler’s responsio ought to be responsionis, as the older books have it.

    then the Lord’s reply admits of no other interpretation than that by which the question is clearly understood.5001

    5001 Absolvitur.

    You have both the time in which marriage is permitted, and the time in which it is said to be unsuitable, laid before you, not on their own account, but in consequence of an inquiry about the resurrection. You have likewise a confirmation of the resurrection itself, and the whole question which the Sadducees mooted, who asked no question about another god, nor inquired about the proper law of marriage. Now, if you make Christ answer questions which were not submitted to Him, you, in fact, represent Him as having been unable to solve the points on which He was really consulted, and entrapped of course by the cunning of the Sadducees. I shall now proceed, by way of supererogation,5002

    5002 Ex abundanti.

    and after the rule (I have laid down about questions and answers),5003

    5003 We have translated here, post præscriptionem, according to the more frequent sense of the word, præscriptio. But there is another meaning of the word, which is not unknown to our author, equivalent to our objection or demurrer, or (to quote Oehler’s definition) “clausula qua reus adversarii intentionem oppugnat—the form by which the defendant rebuts the plaintiff’s charge.” According to this sense, we read: “I shall now proceed…and after putting in a demurrer (or taking exception) against the tactics of my opponent.”

    to deal with the arguments which have any consistency in them.5004

    5004 Cohærentes.

    They procured then a copy of the Scripture, and made short work with its text, by reading it thus:5005

    5005 Decucurrerunt in legendo: or, “they ran through it, by thus reading.”

    “Those whom the god of that world shall account worthy.” They add the phrase “of that world” to the word “god,” whereby they make another god “the god of that world;” whereas the passage ought to be read thus: “Those whom God shall account worthy of the possession of that world” (removing the distinguishing phrase “of this world” to the end of the clause,5006

    5006 We have adapted, rather than translated, Tertullian’s words in this parenthesis.  His words of course suit the order of the Latin, which differs from the English. The sentence in Latin is, “Quos autem dignatus est Deus illius ævi possessione et resurrectione a mortuis.” The phrase in question is illius ævi.  Where shall it stand? The Marcionites placed it after “Deus” in government, but Tertullian (following the undoubted meaning of the sentence) says it depends on “possessione et resurrectione,” i.e., “worthy of the possession, etc., of that world.” To effect this construction, he says, “Ut facta hic distinctione post deum ad sequentia pertineat illius ævi;” i.e., he requests that a stop be placed after the word “deus,” whereby the phrase “illius ævi” will belong to the words which follow—“possessione et resurrectione a mortuis.”

    in other words, “Those whom God shall account worthy of obtaining and rising to that world.” For the question submitted to Christ had nothing to do with the god, but only with the state, of that world. It was: “Whose wife should this woman be in that world after the resurrection?”5007

    5007


    Treasury of Scriptural Knowledge, Chapter 20

    VERSE 	(36) - 

    Isa 25:8 Ho 13:14 1Co 15:26,42,53,54 Php 3:21 1Th 4:13-17


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