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PARALLEL HISTORY BIBLE - Luke 23:43


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 23:43

και 2532 ειπεν 2036 5627 αυτω 846 ο 3588 ιησους 2424 αμην 281 λεγω 3004 5719 σοι 4671 σημερον 4594 μετ 3326 εμου 1700 εση 2071 5704 εν 1722 τω 3588 παραδεισω 3857

Douay Rheims Bible

And Jesus said to him: Amen I say to thee, this day thou shalt be with me in paradise.

King James Bible - Luke 23:43

And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

World English Bible

Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise."

Early Church Father Links

Anf-03 v.iv.v.xliv Pg 8, Anf-03 vi.ii.xii Pg 16, Anf-04 iii.viii.xxii Pg 7, Anf-08 vii.xiii.xi Pg 17, Anf-08 vii.xvi.x Pg 3, Anf-08 vii.xxiii.iii Pg 9, Anf-09 xv.iii.vi.xxi Pg 5, Anf-09 iv.iii.li Pg 83, Npnf-101 vi.IX.III Pg 11, Npnf-104 v.iv.iv.i Pg 9, Npnf-104 iv.ix.xxxv Pg 5, Npnf-104 v.iv.vi.xxii Pg 3, Npnf-105 x.iii.xxxi Pg 5, Npnf-105 xvii.v.xiv Pg 3, Npnf-106 v.iii.xviii Pg 16, Npnf-106 vi.vi.xvii Pg 6, Npnf-107 iii.xlvi Pg 53, Npnf-107 iii.xlviii Pg 40, Npnf-107 iii.li Pg 32, Npnf-107 iii.cxii Pg 13, Npnf-108 ii.XXXIV Pg 59, Npnf-108 ii.XXXV Pg 37, Npnf-109 x.iii Pg 23, Npnf-109 xv.iv Pg 93, Npnf-110 iii.XV Pg 52, Npnf-112 v.xxvi Pg 14, Npnf-114 iv.xxvi Pg 28, Npnf-114 v.xxvi Pg 28, Npnf-204 x.ii Pg 8, Npnf-204 xxv.iii.iii.v Pg 15, Npnf-205 viii.i.iv.xi Pg 27, Npnf-206 v.CVII Pg 7, Npnf-206 v.XVI Pg 8, Npnf-206 v.XXXIX Pg 7, Npnf-206 v.CXXV Pg 4, Npnf-207 ii.xvii Pg 164, Npnf-207 ii.ix Pg 63, Npnf-207 iii.xv Pg 109, Npnf-207 iii.xxvii Pg 108, Npnf-209 ii.v.ii.i Pg 75, Npnf-209 ii.v.ii.x Pg 85, Npnf-209 ii.v.ii.x Pg 176, Npnf-209 ii.vi.ii.i Pg 36, Npnf-210 iv.iv.v.xii Pg 18, Npnf-210 iv.i.iii.i Pg 7, Npnf-210 iv.iv.iv.xii Pg 21, Npnf-210 iv.iv.vii.viii Pg 12, Npnf-210 v.xv Pg 266, Npnf-211 iv.iv.ii.xiv Pg 12

World Wide Bible Resources


Luke 23:43

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

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.


Anf-03 v.iv.v.xxxv Pg 22
Luke xvii. 14.

Yet why this, if He meant to cleanse them first? Was it as a despiser of the law, in order to prove to them that, having been cured already on the road, the law was now nothing to them, nor even the priests?  Well, the matter must of course pass as it best may,4880

4880 Et utique viderit.

if anybody supposes that Christ had such views as these!4881

4881 Tam opiniosus.

But there are certainly better interpretations to be found of the passage, and more deserving of belief: how that they were cleansed on this account, because4882

4882 Qua: “I should prefer quia” (Oehler).

they were obedient, and went as the law required, when they were commanded to go to the priests; and it is not to be believed that persons who observed the law could have found a cure from a god that was destroying the law. Why, however, did He not give such a command to the leper who first returned?4883

4883 Pristino leproso: but doubtful.

Because Elisha did not in the case of Naaman the Syrian, and yet was not on that account less the Creator’s agent? This is a sufficient answer. But the believer knows that there is a profounder reason. Consider, therefore, the true motives.4884

4884 Causas.

The miracle was performed in the district of Samaria, to which country also belonged one of the lepers.4885

4885


Edersheim Bible History

Lifetimes x.xv Pg 1.7


Treasury of Scriptural Knowledge, Chapter 23

VERSE 	(43) - 

Lu 15:4,5,20-24; 19:10 Job 33:27-30 Ps 32:5; 50:15 Isa 1:18,19


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