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  • PARALLEL HISTORY BIBLE - Luke 5:13


    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

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    LXX- Greek Septuagint - Luke 5:13

    και 2532 εκτεινας 1614 5660 την 3588 χειρα 5495 ηψατο 680 5662 αυτου 846 ειπων 2036 5631 θελω 2309 5719 καθαρισθητι 2511 5682 και 2532 ευθεως 2112 η 3588 λεπρα 3014 απηλθεν 565 5627 απ 575 αυτου 846

    Douay Rheims Bible

    And stretching forth his
    hand, he touched him, saying: I will. Be thou cleansed. And immediately the leprosy departed from him.

    King James Bible - Luke 5:13

    And he put forth his
    hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.

    World English Bible

    He stretched out his
    hand, and touched him, saying, "I want to. Be made clean." Immediately the leprosy left him.

    Early Church Father Links

    Npnf-106 vi.v.xx Pg 7

    World Wide Bible Resources


    Luke 5:13

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

    Anf-01 ix.vi.xxxiii Pg 4
    Gen. i. 3.

    and as we read in the Gospel, “All things were made by Him; and without Him was nothing made;”4245

    4245


    Anf-02 vi.iv.v.xiv Pg 17.1


    Anf-03 v.iv.iii.iv Pg 8
    Gen. i.

    not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated2745

    2745 Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler).

    the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act.2746

    2746 This twofold virtue is very tersely expressed: “Sic et benedicebat quæ benefaciebat.”

    As yet the Word knew no malediction, because He was a stranger to malefaction.2747

    2747 This, the translator fears, is only a clumsy way of representing the terseness of our author’s “maledicere” and “malefacere.”

    We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont,2748

    2748 Bonitas et quidem operantior.

    with no imperious word, but with friendly hand preceded by an almost affable2749

    2749 Blandiente.

    utterance: “Let us make man in our image, after our likeness.”2750

    2750


    Anf-03 v.iv.vi.xi Pg 44
    Gen. i. 3.

    And who was it that said to Christ concerning giving light to the world: “I have set Thee as a light to the Gentiles”5721

    5721


    Anf-03 v.v.iii Pg 12
    Gen. i. 3, etc.

    but nowhere do we yet find the Lord. But when He completed the whole creation, and especially man himself, who was destined to understand His sovereignty in a way of special propriety, He then is designated6161

    6161 Cognominatur: as if by way of surname, Deus Dominus.

    Lord. Then also the Scripture added the name Lord: “And the Lord God, Deus Dominus, took the man, whom He had formed;”6162

    6162


    Anf-03 v.ix.vii Pg 4
    Gen. i. 3.

    This is the perfect nativity of the Word, when He proceeds forth from Godformed7825

    7825 Conditus. [See Theophilus To Autolycus, cap. x. note 1, p. 98, Vol. II. of this series. Also Ibid. p. 103, note 5. On the whole subject, Bp. Bull, Defensio Fid. Nicænæ. Vol. V. pp. 585–592.]

    by Him first to devise and think out all things under the name of Wisdom—“The Lord created or formed7826

    7826 Condidit.

    me as the beginning of His ways;”7827

    7827


    Anf-03 v.ix.xii Pg 6
    Gen. i. 3.

    Immediately there appears the Word, “that true light, which lighteth man on his coming into the world,”7898

    7898


    Anf-03 v.iv.iii.iv Pg 8
    Gen. i.

    not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated2745

    2745 Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler).

    the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act.2746

    2746 This twofold virtue is very tersely expressed: “Sic et benedicebat quæ benefaciebat.”

    As yet the Word knew no malediction, because He was a stranger to malefaction.2747

    2747 This, the translator fears, is only a clumsy way of representing the terseness of our author’s “maledicere” and “malefacere.”

    We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont,2748

    2748 Bonitas et quidem operantior.

    with no imperious word, but with friendly hand preceded by an almost affable2749

    2749 Blandiente.

    utterance: “Let us make man in our image, after our likeness.”2750

    2750


    Anf-03 v.v.xxix Pg 18
    Gen. i. 9.

    Appear,” says He, not “be made.” It had been already made, only in its invisible condition it was then waiting6415

    6415 Sustinebat: i.e. expectabat (Oehler).

    to appear. “Dry,” because it was about to become such by its severance from the moisture, but yet “land.” “And God called the dry land Earth,”6416

    6416


    Anf-03 v.v.xxix Pg 27
    Gen. i. 9.

    Why does He command it to appear, if it were not previously invisible? His purpose was also, that He might thus prevent His having made it in vain, by rendering it visible, and so fit for use. And thus, throughout, proofs arise to us that this earth which we inhabit is the very same which was both created and formed6424

    6424 Ostensam: “manifested” (see note 10, p. 96.)

    by God, and that none other was “Without form, and void,” than that which had been created and formed. It therefore follows that the sentence, “Now the earth was without form, and void,” applies to that same earth which God mentioned separately along with the heaven.6425

    6425


    Anf-01 ix.iii.iii Pg 11
    Ps. xxxiii. 9, Ps. cxlviii. 5.

    Whom, therefore, shall we believe as to the creation of the world—these heretics who have been mentioned that prate so foolishly and inconsistently on the subject, or the disciples of the Lord, and Moses, who was both a faithful servant of God and a prophet? He at first narrated the formation of the world in these words: “In the beginning God created the heaven and the earth,”2996

    2996


    Anf-02 vi.iv.i.xvi Pg 4.1


    Npnf-201 iii.vi.ii Pg 14


    Npnf-201 iii.xvi.iv Pg 60


    Anf-01 ix.viii.xxxiv Pg 3
    2 Kings v. 14.

    It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [it served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: “Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven.”4856

    4856


    Anf-03 v.iv.v.ix Pg 17
    Compare 2 Kings v. 9–; 14 with Luke iv. 27.

    this fact contributes nothing to the distinction of Christ, as if he were in this way the better one for cleansing this Israelite leper, although a stranger to him, whom his own Lord had been unable to cleanse. The cleansing of the Syrian rather3726

    3726 Facilius—rather than of Israelites.

    was significant throughout the nations of the world3727

    3727 Per Nationes. [Bishop Andrewes thus classifies the “Sins of the Nations,” as Tertullian’s idea seems to have suggested: (1) Pride, Amorite; (2) Envy, Hittite; (3) Wrath, Perizzite; (4) Gluttony, Girgashite; (5) Lechery, Hivite; (6) Covetousness, Canaanite; (7) Sloth, Jebusite.]

    of their own cleansing in Christ their light,3728

    3728


    Treasury of Scriptural Knowledge, Chapter 5

    VERSE 	(13) - 

    Ge 1:3,9 Ps 33:9 2Ki 5:10,14 Eze 36:25-27,29 Ho 14:4


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