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PARALLEL HISTORY BIBLE - Luke 8:50


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 8:50

ο 3588 δε 1161 ιησους 2424 ακουσας 191 5660 απεκριθη 611 5662 αυτω 846 λεγων 3004 5723 μη 3361 φοβου 5399 5737 μονον 3440 πιστευε 4100 5720 και 2532 σωθησεται 4982 5701

Douay Rheims Bible

And Jesus hearing this word, answered the father of the maid: Fear not; believe only, and she shall be safe.

King James Bible - Luke 8:50

But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.

World English Bible

But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed."

Early Church Father Links

Anf-09 iv.iii.xii Pg 32, Npnf-106 vi.v.xxix Pg 11, Npnf-110 iii.XXXI Pg 23

World Wide Bible Resources


Luke 8:50

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

Anf-03 v.iv.v.xx Pg 30
Luke viii. 48.

what are you, that you should detect an hostility to the law in that act, which the Lord Himself shows us to have been done as a reward of faith? But will you have it that this faith of the woman consisted in the contempt which she had acquired for the law? Who can suppose, that a woman who had been. hitherto unconscious of any God, uninitiated as yet in any new law, should violently infringe that law by which she was up to this time bound? On what faith, indeed, was such an infringement hazarded? In what God believing? Whom despising? The Creator?  Her touch at least was an act of faith.  And if of faith in the Creator, how could she have violated His law,4244

4244 Ecquomodo legem ejus irrupit.

when she was ignorant of any other God?  Whatever her infringement of the law amounted to, it proceeded from and was proportionate to her faith in the Creator.  But how can these two things be compatible? That she violated the law, and violated it in faith, which ought to have restrained her from such violation? I will tell you how her faith was this above all:4245

4245 Primo.

it made her believe that her God preferred mercy even to sacrifice; she was certain that her God was working in Christ; she touched Him, therefore, nor as a holy man simply, nor as a prophet, whom she knew to be capable of contamination by reason of his human nature, but as very God, whom she assumed to be beyond all possibility of pollution by any uncleanness.4246

4246 Spurcitia.

She therefore, not without reason,4247

4247 Non temere.

interpreted for herself the law, as meaning that such things as are susceptible of defilement become defiled, but not so God, whom she knew for certain to be in Christ. But she recollected this also, that what came under the prohibition of the law4248

4248 In lege taxari.

was that ordinary and usual issue of blood which proceeds from natural functions every month, and in childbirth, not that which was the result of disordered health. Her case, however, was one of long abounding4249

4249 Illa autem redundavit.

ill health, for which she knew that the succour of God’s mercy was needed, and not the natural relief of time. And thus she may evidently be regarded as having discerned4250

4250 Distinxisse.

the law, instead of breaking it. This will prove to be the faith which was to confer intelligence likewise. “If ye will not believe,” says (the prophet), “ye shall not understand.”4251

4251


Anf-03 v.iv.v.xx Pg 39
Luke viii. 48.

that He was Himself the divine object of the faith of which He approved. Nor can I overlook the fact that His garment, by being touched, demonstrated also the truth of His body; for of course”4253

4253 Utique.

it was a body, and not a phantom, which the garment clothed.4254

4254 Epiphanius, in Hæres. xlii. Refut. 14, has the same remark.

This indeed is not our point now; but the remark has a natural bearing on the question we are discussing. For if it were not a veritable body, but only a fantastic one, it could not for certain have received contamination, as being an unsubstantial thing.4255

4255 Qua res vacua.

He therefore, who, by reason of this vacuity of his substance, was incapable of contamination, how could he possibly have desired this touch?4256

4256 In allusion to the Marcionite hypothesis mentioned above.

As an adversary of the law, his conduct was deceitful, for he was not susceptible of a real pollution.


Anf-03 v.iv.iv.xvii Pg 18
Isa. l. 10.

And likewise as a healer: “For,” says he, “He hath taken away our infirmities, and carried our sorrows.”3342

3342


Anf-03 v.iv.v.xxii Pg 34
Isa. l. 10, according to the Septuagint.

When therefore He here presents Him with the words, “This is my (beloved) Son,” this clause is of course understood, “whom I have promised.” For if He once promised, and then afterwards says, “This is He,” it is suitable conduct for one who accomplishes His purpose4351

4351 Ejus est exhibentis.

that He should utter His voice in proof of the promise which He had formerly made; but unsuitable in one who is amenable to the retort, Can you, indeed, have a right to say, “This is my son,” concerning whom you have given us no previous information,4352

4352 Non præmisisti. Oehler suggests promisisti, “have given us no promise.”

any more than you have favoured us with a revelation about your own prior existence? “Hear ye Him,” therefore, whom from the beginning (the Creator) had declared entitled to be heard in the name of a prophet, since it was as a prophet that He had to be regarded by the people. “A prophet,” says Moses, “shall the Lord your God raise up unto you, of your sons” (that is, of course, after a carnal descent4353

4353 Censum: Some read sensum, “sense.”

); “unto Him shall ye hearken, as unto me.”4354

4354


Anf-03 v.iv.v.xxii Pg 41
Isa. l. 10.

This voice the Father was going Himself to recommend. For, says he,4358

4358


Anf-01 ix.vi.xxxviii Pg 21
Mark ix. 23.

and, “Go thy way; and as thou hast believed, so be it done unto thee.”4410

4410


Treasury of Scriptural Knowledge, Chapter 8

VERSE 	(50) - 

:48 Isa 50:10 Mr 5:36; 9:23; 11:22-24 Joh 11:25,40 Ro 4:17,20


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