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  • PARALLEL HISTORY BIBLE - Luke 22:37


    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, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71

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    LXX- Greek Septuagint - Luke 22:37

    λεγω 3004 5719 γαρ 1063 υμιν 5213 οτι 3754 ετι 2089 τουτο 5124 το 3588 γεγραμμενον 1125 5772 δει 1163 5904 τελεσθηναι 5055 5683 εν 1722 εμοι 1698 το 3588 και 2532 μετα 3326 ανομων 459 ελογισθη 3049 5681 και 2532 γαρ 1063 τα 3588 περι 4012 εμου 1700 τελος 5056 εχει 2192 5719

    Douay Rheims Bible

    For I say to you, that this that is written must yet be fulfilled in me: And with the wicked was he reckoned. For the things concerning me have an end.

    King James Bible - Luke 22:37

    For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.

    World English Bible

    For I tell you that this which is written must still be fulfilled in me: 'He was counted with transgressors.' For that which concerns me has an end."

    Early Church Father Links

    Anf-09 iv.iii.xlvi Pg 22

    World Wide Bible Resources


    Luke 22:37

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

    Anf-03 v.iv.v.xli Pg 3
    Luke xxii. 22.

    Now it is certain that in this woe must be understood the imprecation and threat of an angry and incensed Master, unless Judas was to escape with impunity after so vast a sin. If he were meant to escape with impunity, the “woe” was an idle word; if not, he was of course to be punished by Him against whom he had committed the sin of treachery.  Now, if He knowingly permitted the man, whom He5095

    5095 Ipse.

    deliberately elected to be one of His companions, to plunge into so great a crime, you must no longer use an argument against the Creator in Adam’s case, which may now recoil on your own God:5096

    5096 This is an argumentum ad hominem against Marcion for his cavil, which was considered above in book ii. chap. v.–viii. p. 300.

    either that he was ignorant, and had no foresight to hinder the future sinner;5097

    5097 Obstitit peccaturo.

    or that he was unable to hinder him, even if he was ignorant;5098

    5098 Si ignorabat. One would have expected “si non ignorabat,” like the “si sciebat” of the next step in the argument.

    or else that he was unwilling, even if he had the foreknowledge and the ability; and so deserved the stigma of maliciousness, in having permitted the man of his own choice to perish in his sin. I advise you therefore (willingly) to acknowledge the Creator in that god of yours, rather than against your will to be assimilating your excellent god to Him.  For in the case of Peter,5099

    5099 The original of this not very clear sentence is: “Nam et Petrum præsumptorie aliquid elocutum negationi potius destinando zeloten deum tibi ostendit.”

    too, he gives you proof that he is a jealous God, when he destined the apostle, after his presumptuous protestations of zeal, to a flat denial of him, rather than prevent his fall.5100

    5100


    Anf-03 v.iv.v.xliv Pg 8
    4. Epiphanius mentions sundry slight alterations in capp. v. 14, 24, vi. 5, 17. In chap. viii. 19 he expunged ἡ μήτηρ αὐτοῦ, καὶ ἀδελφοὶ αὐτοῦ. From Tertullian’s remarks (chap. xix.), it would seem at first as if Marcion had added to his Gospel that answer of our Saviour which we find related by St. Matthew, chap. xii. 48: “Who is my mother, and who are my brethren?” For he represents Marcion (as in De carne Christi, vii., he represents other heretics, who deny the nativity) as making use of these words for his favourite argument. But, after all, Marcion might use these words against those who allowed the authenticity of Matthew’s Gospel, without inserting them in his own Gospel; or else Tertullian might quote from memory, and think that to be in Luke which was only in Matthew—as he has done at least in three instances. (Lardner refers two of these instances to passages in chap. vii. of this Book iv., where Tertullian mentions, as erasures from Luke, what really are found in Matthew v. 17 and xv. 24. The third instance referred to by Lardner probably occurs at the end of chap. ix. of this same Book iv., where Tertullian again mistakes Matt. v. 17 for a passage of Luke, and charges Marcion with expunging it; curiously enough, the mistake recurs in chap. xii of the same Book.) In Luke x. 21 Marcion omitted the first πάτερ and the words καὶ τῆς γῆς, that he might not allow Christ to call His Father the Lord of earth, or of this world. The second πατήρ in this verse, not open to any inconvenience, he retained. In chap. xi. 29 he omitted the last words concerning the sign of the prophet Jonah; he also omitted all the 30th, 31st, and 32d; in ver. 42 he read κλῆσιν, ‘calling,’ instead of κρίσινjudgment.’ He rejected verses 49, 50, 51, because the passage related to the prophets. He entirely omitted chap. xii. 6; whilst in ver. 8 he read ἔμπροσθεν τοῦ Θεοῦ instead of ἔμπροσθεν τῶν ἀγγέλων τοῦ Θεοῦ. He seems to have left out all the 28th verse, and expunged ὑμῶν from verses 30 and 32, reading only ὁ πατήρ. In ver. 38, instead of the words ἐν τῇ δευτέρᾳ φυλακῇ, καὶ ἐν τῇ τρίτῃ φυλακῇ, he read ἐν τῇ ἑσπερινῇ φυλακῇ. In chap. xiii. he omitted the first five verses, whilst in the 28th verse of the same chapter, where we read, “When ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and ye yourselves thrust out,” he read (by altering, adding, and transposing), “When ye shall see all the just in the kingdom of God, and you yourselves cast out, and bound without, there shall be weeping and gnashing of teeth.” He likewise excluded all the remaining verses of this chapter. All chap. xv. after the 10th verse, in which is contained the parable of the prodigal son, he eliminated from his Gospel. In xvii. 10 he left out all the words after λέγετε. He made many alterations in the story of the ten lepers; he left out part of ver. 12, all of ver. 13, and altered ver. 14, reading thus: “There met Him ten lepers; and He sent them away, saying, Show yourselves to the priest;” after which he inserted a clause from chap. iv. 27: “There were many lepers in the days of Eliseus the prophet, but none of them were cleansed, but Naaman the Syrian.” In chap. xviii. 19 he added the words ὁ πατήρ, and in ver. 20 altered οἶδας, thou knowest, into the first person. He entirely omitted verses 31–33, in which our blessed Saviour declares that the things foretold by the prophets concerning His sufferings, and death, and resurrection, should all be fulfilled. He expunged nineteen verses out of chap. xix., from the end of ver. 27 to the beginning of ver. 47. In chap. xx. he omitted ten verses, from the end of ver. 8 to the end of ver. 18. He rejected also verses 37 and 38, in which there is a reference to Moses. Marcion also erased of chap. xxi. the first eighteen verses, as well as verses 21 and 22, on account of this clause, “that all things which are written may be fulfilled;” xx. 16 was left out by him, so also verses 35–; 37, 50, and 51 (and, adds Lardner, conjecturally, not herein following his authority Epiphanius, also vers. 38 and 49). In chap. xxiii. 2, after the words “perverting the nation,” Marcion added, “and destroying the law and the prophets;” and again, after “forbidding to give tribute unto Cæsar,” he added, “and perverting women and children.” He also erased ver. 43. In chap. xxiv. he omitted that part of the conference between our Saviour and the two disciples going to Emmaus, which related to the prediction of His sufferings, and which is contained in verses 26 and 27. These two verses he omitted, and changed the words at the end of ver. 25, ἐλάλησαν οἱ προφῆται, into ἐλάλησα ὑμῖν. Such are the alterations, according to Epiphanius, which Marcion made in his Gospel from St. Luke. Tertullian says (in the 4th chapter of the preceding Book) that Marcion erased the passage which gives an account of the parting of the raiment of our Saviour among the soldiers. But the reason he assigns for the erasure—‘respiciens Psalmi prophetiam’—shows that in this, as well as in the few other instances which we have already named, where Tertullian has charged Marcion with so altering passages, his memory deceived him into mistaking Matthew for Luke, for the reference to the passage in the Psalm is only given by St. Matthew xxvii. 35.


    Anf-01 ix.iv.xvii Pg 30
    Luke xxiv. 44, etc.

    Now this is He who was born of Mary; for He says: “The Son of man must suffer many things, and be rejected, and crucified, and on the third day rise again.”3594

    3594


    Anf-03 iv.ix.viii Pg 60
    Comp. Luke xxiv. 44, etc.



    Anf-03 iv.ix.x Pg 12
    See Bible:John.19.32-John.19.37">Matt. xxvi. 56; xxvii. 34, 35; John xix. 23, 24, 28, 32–37.


    Edersheim Bible History

    Lifetimes viii.iii Pg 35.2


    Treasury of Scriptural Knowledge, Chapter 22

    VERSE 	(37) - 

    :22; 18:31; 24:44-46 Mt 26:54-56 Joh 10:35; 19:28-30 Ac 13:27-29


    PARALLEL VERSE BIBLE

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