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PARALLEL HISTORY BIBLE - Matthew 26:72
CHAPTERS: Matthew 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 
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, 72, 73, 74, 75
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LXX- Greek Septuagint - Matthew 26:72 και 2532 παλιν 3825 ηρνησατο 720 5662 μεθ 3326 ορκου 3727 οτι 3754 ουκ 3756 οιδα 1492 5758 τον 3588 ανθρωπον 444
Douay Rheims Bible And again he denied with an oath, I know not the man.
King James Bible - Matthew 26:72 And again he denied with an oath, I do not know the man.
World English Bible Again he denied it with an oath, "I don't know the man."
Early Church Father Links Anf-09 iv.iii.xlix Pg 17, Npnf-111 vi.v Pg 12
World Wide Bible Resources
Matthew 26:72
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.ii.xvi Pg 5
Matt. v. 34; 27. And that we ought to worship God alone, He thus persuaded us: “The greatest commandment is, Thou shalt worship the Lord thy God, and Him only shall thou serve, with all thy heart, and with all thy strength, the Lord God that made thee.”1797 1797
Anf-01 ix.vi.iii Pg 17
Matt. v. 34. For these words are evidently spoken with reference to the Creator, as also Esaias says: “Heaven is my throne, the earth is my footstool.”3819 3819
Anf-03 iv.iv.xi Pg 6
Matt. v. 34–37; Jas. v. 12. )—is trade adapted for a servant of God? But, covetousness apart, what is the motive for acquiring? When the motive for acquiring ceases, there will be no necessity for trading. Grant now that there be some righteousness in business, secure from the duty of watchfulness against covetousness and mendacity; I take it that that trade which pertains to the very soul and spirit of idols, which pampers every demon, falls under the charge of idolatry. Rather, is not that the principal idolatry? If the selfsame merchandises—frankincense, I mean, and all other foreign productions—used as sacrifice to idols, are of use likewise to men for medicinal ointments, to us Christians also, over and above, for solaces of sepulture, let them see to it. At all events, while the pomps, while the priesthoods, while the sacrifices of idols, are furnished by dangers, by losses, by inconveniences, by cogitations, by runnings to and fro, or trades, what else are you demonstrated to be but an idols’ agent? Let none contend that, in this way, exception may be taken to all trades. All graver faults extend the sphere for diligence in watchfulness proportionably to the magnitude of the danger; in order that we may withdraw not only from the faults, but from the means through which they have being. For although the fault be done by others, it makes no difference if it be by my means. In no case ought I to be necessary to another, while he is doing what to me is unlawful. Hence I ought to understand that care must be taken by me, lest what I am forbidden to do be done by my means. In short, in another cause of no lighter guilt I observe that fore-judgment. In that I am interdicted from fornication, I furnish nothing of help or connivance to others for that purpose; in that I have separated my own flesh itself from stews, I acknowledge that I cannot exercise the trade of pandering, or keep that kind of places for my neighbour’s behoof. So, too, the interdiction of murder shows me that a trainer of gladiators also is excluded from the Church; nor will any one fail to be the means of doing what he subministers to another to do. Behold, here is a more kindred fore-judgment: if a purveyor of the public victims come over to the faith, will you permit him to remain permanently in that trade? or if one who is already a believer shall have undertaken that business, will you think that he is to be retained in the Church? No, I take it; unless any one will dissemble in the case of a frankincense-seller too. In sooth, the agency of blood pertains to some, that of odours to others. If, before idols were in the world, idolatry, hitherto shapeless, used to be transacted by these wares; if, even now, the work of idolatry is perpetrated, for the most part, without the idol, by burnings of odours; the frankincense-seller is a something even more serviceable even toward demons, for idolatry is more easily carried on without the idol, than without the ware of the frankincense-seller.234 234 [The aversion of the early Christian Fathers passim to the ceremonial use of incense finds one explanation here.] Let us interrogate thoroughly the conscience of the faith itself. With what mouth will a Christian frankincense-seller, if he shall pass through temples, with what mouth will he spit down upon and blow out the smoking altars, for which himself has made provision? With what consistency will he exorcise his own foster-children,235 235 i.e., the demons, or idols, to whom incense is burned. to whom he affords his own house as store-room? Indeed, if he shall have ejected a demon,236 236 i.e., from one possessed. let him not congratulate himself on his faith, for he has not ejected an enemy; he ought to have had his prayer easily granted by one whom he is daily feeding.237 237 i.e., The demon, in gratitude for the incense which the man daily feeds him with, ought to depart out of the possessed at his request. No art, then, no profession, no trade, which administers either to equipping or forming idols, can be free from the title of idolatry; unless we interpret idolatry to be altogether something else than the service of idol-tendence.
Anf-02 vi.iii.iii.iii Pg 7.1
Anf-02 vi.iii.iii.xi Pg 103.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.iv.xx Pg 7
Ex. xx. 7. that is, in an idol.327 327
Anf-03 v.ix.vii Pg 21
Ex. xx. 7. This for certain is He “who, being in the form of God, thought it not robbery to be equal with God.”7842 7842
Anf-01 ix.vi.xviii Pg 22
Zech. viii. 16, 17. Moreover, David also says in like manner: “What man is there who desireth life, and would fain see good days? Keep thy tongue from evil, and thy lips that they speak no guile. Shun evil, and do good: seek peace, and pursue it.”4026 4026
Anf-01 vi.ii.ii Pg 6
Jer. vii. 22; Zech. viii. 17. We ought therefore, being possessed of understanding, to perceive the gracious intention of our Father; for He speaks to us, desirous that we, not1461 1461
Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19. And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359 4359
Anf-03 v.iv.v.xvi Pg 14
Zech. viii. 17. He who counselled that an injury should be forgotten, was still more likely to counsel the patient endurance of it. But then, when He said, “Vengeance is mine, and I will repay,”4047 4047
Edersheim Bible History Lifetimes x.xiii Pg 1.11
Treasury of Scriptural Knowledge, Chapter 26VERSE (72) - Mt 5:34-36 Ex 20:7 Isa 48:1 Zec 5:3,4; 8:17 Mal 3:5 Ac 5:3,4
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