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  • PARALLEL HISTORY BIBLE - Luke 4:35


    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

    TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS - FOCHT   |   VIDEO: BIB


    ENGLISH - HISTORY - INTERNATIONAL

    HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB

    LXX- Greek Septuagint - Luke 4:35

    και 2532 επετιμησεν 2008 5656 αυτω 846 ο 3588 ιησους 2424 λεγων 3004 5723 φιμωθητι 5392 5682 και 2532 εξελθε 1831 5628 εξ 1537 αυτου 846 και 2532 ριψαν 4496 5660 αυτον 846 το 3588 δαιμονιον 1140 εις 1519 το 3588 μεσον 3319 εξηλθεν 1831 5627 απ 575 αυτου 846 μηδεν 3367 βλαψαν 984 5660 αυτον 846

    Douay Rheims Bible

    And Jesus rebuked him, saying: Hold thy peace, and go out of him. And when the devil had thrown him into the midst, he went out of him, and hurt him not at all.

    King James Bible - Luke 4:35

    And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not.

    World English Bible

    Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm.

    Early Church Father Links

    Anf-09 iv.iii.vi Pg 77, Npnf-106 vi.vii.iii Pg 5

    World Wide Bible Resources


    Luke 4:35

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

    Anf-03 v.iv.v.viii Pg 21
    Luke iv. 41.

    —of what God, is clear enough from the case itself.  But they were rebuked, and ordered not to speak; precisely because3694

    3694 Proinde enim.

    Christ willed Himself to be proclaimed by men, not by unclean spirits, as the Son of God—even that Christ alone to whom this was befitting, because He had sent beforehand men through whom He might become known, and who were assuredly worthier preachers. It was natural to Him3695

    3695 Illius erat.

    to refuse the proclamation of an unclean spirit, at whose command there was an abundance of saints. He, however,3696

    3696 Porro.

    who had never been foretold (if, indeed, he wished to be acknowledged; for if he did not wish so much, his coming was in vain), would not have spurned the testimony of an alien or any sort of substance, who did not happen to have a substance of his own,3697

    3697 Propriæ non habebat.

    but had descended in an alien one. And now, too, as the destroyer also of the Creator, he would have desired nothing better than to be acknowledged by His spirits, and to be divulged for the sake of being feared:3698

    3698 Præ timore.

    only that Marcion says3699

    3699 See above, book i. chap. vii. xxvi. and xxvii.

    that his god is not feared; maintaining that a good being is not an object of fear, but only a judicial being, in whom reside the grounds3700

    3700 Materiæ.

    of fearanger, severity, judgments, vengeance, condemnation. But it was from fear, undoubtedly, that the evil spirits were cowed.3701

    3701 Cedebant.

    Therefore they confessed that (Christ) was the Son of a God who was to be feared, because they would have an occasion of not submitting if there were none for fearing.  Besides, He showed that He was to be feared, because He drave them out, not by persuasion like a good being, but by command and reproof. Or else did he3702

    3702 Aut nunquid.

    reprove them, because they were making him an object of fear, when all the while he did not want to be feared? And in what manner did he wish them to go forth, when they could not do so except with fear? So that he fell into the dilemma3703

    3703 Necessitatem.

    of having to conduct himself contrary to his nature, whereas he might in his simple goodness have at once treated them with leniency. He fell, too, into another false position3704

    3704 In aliam notam.

    —of prevarication, when he permitted himself to be feared by the demons as the Son of the Creator, that he might drive them out, not indeed by his own power, but by the authority of the Creator. “He departed, and went into a desert place.”3705

    3705


    Anf-01 ii.ii.xxxv Pg 9
    Ps. l. 16–23. The reader will observe how the Septuagint followed by Clement differs from the Hebrew.


    knowledge,155

    155 Or, “knowledge of immortality.”

    “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”156

    156


    Anf-01 viii.iv.cxv Pg 3
    Zech. ii. 10–13, Zech. iii. 1, 2.


    Anf-02 vi.ii.x Pg 3.1
    8513 Prodactæ.

    salvation! Truly you are honourable in your modesty; bearing an open forehead for sinning, but an abashed one for deprecating! I give no place to bashfulness when I am a gainer by its loss; when itself in some son exhorts the man, saying, “Respect not me; it is better that I perish through8514

    8514 Per. But “per,” according to Oehler, is used by Tertullian as ="propter” —on your account, for your sake.

    you, i.e. than you through me.” At all events, the time when (if ever) its danger is serious, is when it is a butt for jeering speech in the presence of insulters, where one man raises himself on his neighbour’s ruin, where there is upward clambering over the prostrate.  But among brethren and fellow-servants, where there is common hope, fear,8515

    8515 Metus.

    joy, grief, suffering, because there is a common Spirit from a common Lord and Father, why do you think these brothers to be anything other than yourself? Why flee from the partners of your own mischances, as from such as will derisively cheer them? The body cannot feel gladness at the trouble of any one member,8516


    Anf-03 iv.ix.xiv Pg 19
    See Zech. iii. “The mystery of His name” refers to the meaning of “Jeshua,” for which see c. ix. above.

    First, He was clad in “sordid attire,” that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him—the instigator, to wit, of Judas the traitor1462

    1462


    Anf-03 v.iv.iv.vii Pg 22
    See Zech. iii.

    If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,”3200

    3200


    Anf-02 vi.iv.vi.xiv Pg 25.1


    Edersheim Bible History

    Lifetimes x.iv Pg 55.6


    Treasury of Scriptural Knowledge, Chapter 4

    VERSE 	(35) - 

    :39,41 Ps 50:16 Zec 3:2 Mt 8:26; 17:18 Mr 3:11,12 Ac 16:17,18


    PARALLEL VERSE BIBLE

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