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PARALLEL HISTORY BIBLE - Luke 9:2
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, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62
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LXX- Greek Septuagint - Luke 9:2 και 2532 απεστειλεν 649 5656 αυτους 846 κηρυσσειν 2784 5721 την 3588 βασιλειαν 932 του 3588 θεου 2316 και 2532 ιασθαι 2390 5738 τους 3588 ασθενουντας 770 5723
Douay Rheims Bible And he sent them to preach the kingdom of God, and to heal the sick.
King James Bible - Luke 9:2 And he sent them to preach the kingdom of God, and to heal the sick.
World English Bible He sent them forth to preach the Kingdom of God, and to heal the sick.
Early Church Father Links Anf-07 iii.ii.iv.xv Pg 20, Anf-09 iv.iii.xii Pg 59
World Wide Bible Resources
Luke 9:2
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.iii.xxii Pg 3
Luke x. 1. Now seventy cannot possibly be the type either of an Ogdoad, a Decad, or a Triacontad. What is the reason, then, that the inferior Æons are, as I have said, represented by means of the apostles; but the superior, from whom, too, the former derived their being, are not prefigured at all? But if3111 3111 “Si” is wanting in the mss. and early editions, and Harvey pleads for its exclusion, but the sense becomes clearer through inserting it. the twelve apostles were chosen with this object, that the number of the twelve Æons might be indicated by means of them, then the seventy also ought to have been chosen to be the type of seventy Æons; and in that case, they must affirm that the Æons are no longer thirty, but eighty-two in number. For He who made choice of the apostles, that they might be a type of those Æons existing in the Pleroma, would never have constituted them types of some and not of others; but by means of the apostles He would have tried to preserve an image and to exhibit a type of those Æons that exist in the Pleroma.
Anf-03 v.iv.v.xxiv Pg 3
Apostolos: Luke x. i. besides the twelve. Now why, if the twelve followed the number of the twelve fountains of Elim,4416 4416 Compare above, book iv. chap. xiii. p. 364. should not the seventy correspond to the like number of the palms of that place?4417 4417
Npnf-201 iii.vi.x Pg 23
Npnf-201 iii.vi.xii Pg 4
Anf-03 v.iv.v.xxiv Pg 26
Luke x. 9. Now it is that which was once far off, which can be properly said to have become near. If, however, a thing had never existed previous to its becoming near, it could never have been said to have approached, because it had never existed at a distance. Everything which is new and unknown is also sudden.4439 4439 Subitum. Everything which is sudden, then, first receives the accident of time4440 4440 Accipit tempus. when it is announced, for it then first puts on appearance of form.4441 4441 Inducens speciem. Besides it will be impossible for a thing either to have been tardy4442 4442 Tardasse. all the while it remained unannounced,4443 4443 The announcement (according to the definition) defining the beginning of its existence in time. or to have approached4444 4444 Appropinquasse. from the time it shall begin to be announced.
Anf-03 v.iv.v.xxiv Pg 3
Apostolos: Luke x. i. besides the twelve. Now why, if the twelve followed the number of the twelve fountains of Elim,4416 4416 Compare above, book iv. chap. xiii. p. 364. should not the seventy correspond to the like number of the palms of that place?4417 4417
Anf-03 v.iv.v.xxiv Pg 34
Luke x. 11. If He does not enjoin this by way of a commination, the injunction is a most useless one. For what mattered it to them that the kingdom was at hand, unless its approach was accompanied with judgment?—even for the salvation of such as received the announcement thereof. How, if there can be a threat without its accomplishment, can you have in a threatening god, one that executes also, and in both, one that is a judicial being?4446 4446 Et judicem in utroque. So, again, He commands that the dust be shaken off against them, as a testimony,—the very particles of their ground which might cleave4447 4447 Hærentia. to the sandal, not to mention4448 4448 Nedum. any other sort of communication with them.4449 4449
Anf-03 v.iv.v.xxiv Pg 38
Luke x. 11. But if their churlishness4450 4450 Inhumanitas. and inhospitality were to receive no vengeance from Him, for what purpose does He premise a testimony, which surely forbodes some threats? Furthermore, when the Creator also, in the book of Deuteronomy, forbids the reception of the Ammonites and the Moabites into the church,4451 4451 Ecclesiam. There is force in thus using Christian terms for Jewish ordinances, full as he is of the identity of the God of the old with Him of the new covenant. because, when His people came from Egypt, they fraudulently withheld provisions from them with inhumanity and inhospitality,4452 4452
Anf-01 ix.vi.v Pg 6
Luke xvi. 16. And therefore Jerusalem, taking its commencement from David,3837 3837
Anf-02 vi.iv.v.viii Pg 34.2
Anf-03 iv.ix.viii Pg 40
Or rather, our Lord Himself. See Matt. xi. 13; Luke xvi. 16. write, “The law and the prophets (were) until John” the Baptist. For, on Christ’s being baptized, that is, on His sanctifying the waters in His own baptism,1241 1241 Comp. the very obscure passage in de Pu. c. vi., towards the end, on which this expression appears to cast some light. all the plenitude of bygone spiritual grace-gifts ceased in Christ, sealing as He did all vision and prophecies, which by His advent He fulfilled. Whence most firmly does he assert that His advent “seals visions and prophecy.”
Anf-03 iv.ix.xiii Pg 60
Matt. xi. 13; Luke xvi. 16. and the fishpool of Bethsaida1437 1437
Anf-03 v.iv.v.xxxiii Pg 27
Luke xvi. 16. Just as if we also did not recognise in John a certain limit placed between the old dispensation and the new, at which Judaism ceased and Christianity began—without, however, supposing that it was by the power of another god that there came about a cessation4797 4797 Sedatio: literally, “a setting to rest,” ἠρέμησις. of the law and the prophets and the commencement of that gospel in which is the kingdom of God, Christ Himself. For although, as we have shown, the Creator foretold that the old state of things would pass away and a new state would succeed, yet, inasmuch as John is shown to be both the forerunner and the preparer of the ways of that Lord who was to introduce the gospel and publish the kingdom of God, it follows from the very fact that John has come, that Christ must be that very Being who was to follow His harbinger John. So that, if the old course has ceased and the new has begun, with John intervening between them, there will be nothing wonderful in it, because it happens according to the purpose of the Creator; so that you may get a better proof for the kingdom of God from any quarter, however anomalous,4798 4798 Ut undeunde magis probetur…regnum Dei. than from the conceit that the law and the prophets ended in John, and a new state of things began after him. “More easily, therefore, may heaven and earth pass away—as also the law and the prophets—than that one tittle of the Lord’s words should fail.”4799 4799
Anf-03 v.iv.vi.ii Pg 6
Luke xvi. 16. —thus making the Baptist the limit between the two dispensations of the old things then terminating—and the new things then beginning, the apostle cannot of course do otherwise, (coming as he does) in Christ, who was revealed after John, than invalidate “the old things” and confirm “the new,” and yet promote thereby the faith of no other god than the Creator, at whose instance5240 5240 Apud quem. it was foretold that the ancient things should pass away. Therefore both the abrogation of the law and the establishment of the gospel help my argument even in this epistle, wherein they both have reference to the fond assumption of the Galatians, which led them to suppose that faith in Christ (the Creator’s Christ, of course) was obligatory, but without annulling the law, because it still appeared to them a thing incredible that the law should be set aside by its own author. Again,5241 5241 Porro. if they had at all heard of any other god from the apostle, would they not have concluded at once, of themselves, that they must give up the law of that God whom they had left, in order to follow another? For what man would be long in learning, that he ought to pursue a new discipline, after he had taken up with a new god? Since, however,5242 5242 Immo quia. the same God was declared in the gospel which had always been so well known in the law, the only change being in the dispensation,5243 5243 Disciplina. the sole point of the question to be discussed was, whether the law of the Creator ought by the gospel to be excluded in the Christ of the Creator? Take away this point, and the controversy falls to the ground. Now, since they would all know of themselves,5244 5244 Ultro. on the withdrawal of this point, that they must of course renounce all submission to the Creator by reason of their faith in another god, there could have been no call for the apostle to teach them so earnestly that which their own belief must have spontaneously suggested to them. Therefore the entire purport of this epistle is simply to show us that the supersession5245 5245 Discessionem. of the law comes from the appointment of the Creator—a point, which we shall still have to keep in mind.5246 5246 Ut adhuc suggeremus. Since also he makes mention of no other god (and he could have found no other opportunity of doing so, more suitable than when his purpose was to set forth the reason for the abolition of the law—especially as the prescription of a new god would have afforded a singularly good and most sufficient reason), it is clear enough in what sense he writes, “I marvel that ye are so soon removed from Him who hath called you to His grace to another gospel”5247 5247
Anf-03 v.iv.vi.viii Pg 22
Luke xvi. 16. Now hear how he declared that by Christ Himself, when returned to heaven, these spiritual gifts were to be sent: “He ascended up on high,” that is, into heaven; “He led captivity captive,” meaning death or slavery of man; “He gave gifts to the sons of men,”5549 5549
Anf-03 vi.ii.ii Pg 7
So the Greek. Hilgenfeld, with the Latin, omits “not.” going astray like them, should ask how we may approach Him. To us, then, He declares, “A sacrifice [pleasing] to God is a broken spirit; a smell of sweet savour to the Lord is a heart that glorifieth Him that made it.”1462 1462
Anf-03 v.viii.xxxiii Pg 11
Matt. x. 7. And again, “It shall be recompensed to you at the resurrection of the just.”7505 7505
Anf-01 ix.ii.v Pg 12
Matt. x. 8. They are, on the contrary, abstruse, and portentous, and profound mysteries, to be got at only with great labour by such as are in love with falsehood. For who would not expend all that he possessed, if only he might learn in return, that from the tears of the enthymesis of the Æon involved in passion, seas, and fountains, and rivers, and every liquid substance derived its origin; that light burst forth from her smile; and that from her perplexity and consternation the corporeal elements of the world had their formation?
Anf-01 ix.iii.xxxiii Pg 16
Matt. x. 8. from God, freely also does she minister [to others].
Npnf-201 iii.x.viii Pg 15
Npnf-201 iii.viii.xxiv Pg 22
Npnf-201 iii.vi.x Pg 22
Treasury of Scriptural Knowledge, Chapter 9VERSE (2) - Lu 10:1,9,11; 16:16 Mt 3:2; 10:7,8; 13:19; 24:14 Mr 1:14,15; 6:12
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