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PARALLEL HISTORY BIBLE - Luke 18:19


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 18:19

ειπεν 2036 5627 δε 1161 αυτω 846 ο 3588 ιησους 2424 τι 5101 με 3165 λεγεις 3004 5719 αγαθον 18 ουδεις 3762 αγαθος 18 ει 1487 μη 3361 εις 1520 ο 3588 θεος 2316

Douay Rheims Bible

And Jesus said to him: Why dost thou call me good? None is good but God alone.

King James Bible - Luke 18:19

And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.

World English Bible

Jesus asked him, "Why do you call me good? No one is good, except one--God.

Early Church Father Links

Anf-03 v.iv.v.xxxvi Pg 11, Anf-03 v.iv.v.xliv Pg 8, Anf-04 iii.viii.ii Pg 3, Anf-04 vi.v.ii.ii Pg 48, Anf-05 iii.iii.iii.iii Pg 38, Anf-05 iii.iii.v.xx Pg 12, Anf-08 vi.iv.vi.lvii Pg 3, Anf-09 xv.iii.v.xxviii Pg 5, Npnf-103 iv.i.vii.viii Pg 4, Npnf-105 xiii.xxxvi Pg 3, Npnf-106 vii.xiii Pg 8, Npnf-110 iii.XXVII Pg 52, Npnf-111 vi.v Pg 22, Npnf-113 iii.iv.viii Pg 46, Npnf-204 v.ii.iv Pg 42, Npnf-204 xxi.ii.iv.ii Pg 6, Npnf-207 iii.xvi Pg 83, Npnf-208 ix.ix Pg 23, Npnf-209 ii.v.ii.i Pg 49, Npnf-209 ii.v.ii.i Pg 57, Npnf-209 ii.v.ii.ix Pg 11, Npnf-209 ii.v.ii.ix Pg 43, Npnf-210 iv.vii.iv.i Pg 13, Npnf-211 iv.vi.vii.iv Pg 4

World Wide Bible Resources


Luke 18:19

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

Anf-03 v.iv.v.xxxvi Pg 11
Luke xviii. 19.

It is not as if He had shown us that one of two gods was the supremely good; but He expressly asserts that there is one only good God, who is the only good, because He is the only God. Now, undoubtedly,4926

4926 Utique.

He is the good God who “sendeth rain on the just and on the unjust, and maketh His sun to rise on the evil and on the good;”4927

4927


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.


Treasury of Scriptural Knowledge, Chapter 18

VERSE 	(19) - 

Lu 1:35; 11:13 Job 14:4; 15:14-16; 25:4 1Ti 3:16 Heb 7:26 Jas 1:17


PARALLEL VERSE BIBLE

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