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PARALLEL HISTORY BIBLE - Luke 9:26
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 9:26 ος 3739 γαρ 1063 αν 302 επαισχυνθη 1870 5680 με 3165 και 2532 τους 3588 εμους 1699 λογους 3056 τουτον 5126 ο 3588 υιος 5207 του 3588 ανθρωπου 444 επαισχυνθησεται 1870 5700 οταν 3752 ελθη 2064 5632 εν 1722 τη 3588 δοξη 1391 αυτου 846 και 2532 του 3588 πατρος 3962 και 2532 των 3588 αγιων 40 αγγελων 32
Douay Rheims Bible For he that shall be ashamed of me and of my words, of him the Son of man shall be ashamed, when he shall come in his majesty, and that of his Father, and of the holy angels.
King James Bible - Luke 9:26 For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.
World English Bible For whoever will be ashamed of me and of my words, of him will the Son of Man be ashamed, when he comes in his glory, and the glory of the Father, and of the holy angels.
Early Church Father Links Anf-03 iv.iv.xiii Pg 11, Anf-03 v.iv.v.xxi Pg 38, Anf-03 v.vii.v Pg 11, Anf-04 iii.x.i Pg 37, Anf-07 ix.vi.i Pg 14, Npnf-101 vi.VIII.II Pg 18, Npnf-106 vi.v.lvi Pg 5, Npnf-108 ii.CXLII Pg 15, Npnf-108 ii.VI Pg 53, Npnf-108 ii.LXIX Pg 57, Npnf-111 vii.xxviii Pg 25, Npnf-206 v.LXXVII Pg 36, Npnf-210 iv.iv.v.xiii Pg 7
World Wide Bible Resources
Luke 9:26
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 iv.iv.xiii Pg 11
Matt. x. 33; Mark viii. 38; Luke ix. 26; 2 Tim. ii. 12.
Anf-03 v.vii.v Pg 11
Matt. x. 33, Mark viii. 38, and Luke ix. 26. Other matters for shame find I none which can prove me to be shameless in a good sense, and foolish in a happy one, by my own contempt of shame. The Son of God was crucified; I am not ashamed because men must needs be ashamed of it. And the Son of God died; it is by all means to be believed, because it is absurd.7010 7010 Ineptum. And He was buried, and rose again; the fact is certain, because it is impossible. But how will all this be true in Him, if He was not Himself true—if He really had not in Himself that which might be crucified, might die, might be buried, and might rise again? I mean this flesh suffused with blood, built up with bones, interwoven with nerves, entwined with veins, a flesh which knew how to be born, and how to die, human without doubt, as born of a human being. It will therefore be mortal in Christ, because Christ is man and the Son of man. Else why is Christ man and the Son of man, if he has nothing of man, and nothing from man? Unless it be either that man is anything else than flesh, or man’s flesh comes from any other source than man, or Mary is anything else than a human being, or Marcion’s man is as Marcion’s god.7011 7011 That is, imaginary and unreal. Otherwise Christ could not be described as being man without flesh, nor the Son of man without any human parent; just as He is not God without the Spirit of God, nor the Son of God without having God for His father. Thus the nature7012 7012 Census: “the origin.” of the two substances displayed Him as man and God,—in one respect born, in the other unborn; in one respect fleshly, in the other spiritual; in one sense weak, in the other exceeding strong; in one sense dying, in the other living. This property of the two states—the divine and the human—is distinctly asserted7013 7013 Dispuncta est. with equal truth of both natures alike, with the same belief both in respect of the Spirit7014 7014 This term is almost a technical designation of the divine nature of Christ in Tertullian. (See our translation of the Anti-Marcion, p. 247, note 7, Edin.) and of the flesh. The powers of the Spirit,7015 7015 This term is almost a technical designation of the divine nature of Christ in Tertullian. (See our translation of the Anti-Marcion, p. 247, note 7, Edin.) proved Him to be God, His sufferings attested the flesh of man. If His powers were not without the Spirit7016 7016 This term is almost a technical designation of the divine nature of Christ in Tertullian. (See our translation of the Anti-Marcion, p. 247, note 7, Edin.) in like manner, were not His sufferings without the flesh. If His flesh with its sufferings was fictitious, for the same reason was the Spirit false with all its powers. Wherefore halve7017 7017 Dimidias. Christ with a lie? He was wholly the truth. Believe me, He chose rather to be born, than in any part to pretend—and that indeed to His own detriment—that He was bearing about a flesh hardened without bones, solid without muscles, bloody without blood, clothed without the tunic of skin,7018 7018 See his Adv. Valentin, chap. 25. hungry without appetite, eating without teeth, speaking without a tongue, so that His word was a phantom to the ears through an imaginary voice. A phantom, too, it was of course after the resurrection, when, showing His hands and His feet for the disciples to examine, He said, “Behold and see that it is I myself, for a spirit hath not flesh and bones, as ye see me have;”7019 7019
Treasury of Scriptural Knowledge, Chapter 9VERSE (26) - Lu 12:8,9 Ps 22:6-8 Isa 53:3 Mt 10:32,33 Mr 8:38 Joh 5:44; 12:43
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