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PARALLEL HISTORY BIBLE - Luke 23:14


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     

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LXX- Greek Septuagint - Luke 23:14

ειπεν 2036 5627 προς 4314 αυτους 846 προσηνεγκατε 4374 5656 μοι 3427 τον 3588 ανθρωπον 444 τουτον 5126 ως 5613 αποστρεφοντα 654 5723 τον 3588 λαον 2992 και 2532 ιδου 2400 5628 εγω 1473 ενωπιον 1799 υμων 5216 ανακρινας 350 5660 ουδεν 3762 ευρον 2147 5627 εν 1722 τω 3588 ανθρωπω 444 τουτω 5129 αιτιον 158 ων 3739 κατηγορειτε 2723 5719 κατ 2596 αυτου 846

Douay Rheims Bible

Said to them: You have presented unto me this man, as one that perverteth the people; and behold I, having examined him before you, find no cause in this man, in those things wherein you accuse him.

King James Bible - Luke 23:14

Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:

World English Bible

and said to them, "You brought this man to me as one that perverts the people, and see, I have examined him before you, and found no basis for a charge against this man concerning those things of which you accuse him.

Early Church Father Links

Anf-07 ix.vi.iii Pg 16, Anf-09 iv.iii.l Pg 19, Npnf-106 vi.vi.ix Pg 13, Npnf-108 ii.LXIV Pg 29, Npnf-207 ii.xvii Pg 17, Npnf-213 iii.vii.viii Pg 29

World Wide Bible Resources


Luke 23:14

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

Anf-03 v.iv.v.xlii Pg 4
“King Messiah;” λέγοντα ἑαυτὸν Χριστὸν βασιλέα εἶναι, Luke xxiii. 1, 2.

that is, undoubtedly, as the Son of God, who was to sit at God’s right hand. They would, however, have burdened Him5123

5123 Gravassent.

with some other title, if they had been uncertain whether He had called Himself the Son of God—if He had not pronounced the words, “Ye say that I am,” so as (to admit) that He was that which they said He was. Likewise, when Pirate asked Him, “Art thou Christ (the King)?” He answered, as He had before (to the Jewish council)5124

5124 Proinde.

“Thou sayest that I am”5125

5125


Anf-03 v.iv.v.xlii Pg 4
“King Messiah;” λέγοντα ἑαυτὸν Χριστὸν βασιλέα εἶναι, Luke xxiii. 1, 2.

that is, undoubtedly, as the Son of God, who was to sit at God’s right hand. They would, however, have burdened Him5123

5123 Gravassent.

with some other title, if they had been uncertain whether He had called Himself the Son of God—if He had not pronounced the words, “Ye say that I am,” so as (to admit) that He was that which they said He was. Likewise, when Pirate asked Him, “Art thou Christ (the King)?” He answered, as He had before (to the Jewish council)5124

5124 Proinde.

“Thou sayest that I am”5125

5125


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.


Treasury of Scriptural Knowledge, Chapter 23

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:1,2,5


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