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PARALLEL HISTORY BIBLE - Matthew 25:29
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LXX- Greek Septuagint - Matthew 25:29 τω 3588 γαρ 1063 εχοντι 2192 5723 παντι 3956 δοθησεται 1325 5701 και 2532 περισσευθησεται 4052 5701 απο 575 δε 1161 του 3588 μη 3361 εχοντος 2192 5723 και 2532 ο 3739 εχει 2192 5719 αρθησεται 142 5701 απ 575 αυτου 846
Douay Rheims Bible For to every one that hath shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away.
King James Bible - Matthew 25:29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.
World English Bible For to everyone who has will be given, and he will have abundance, but from him who doesn't have, even that which he has will be taken away.
Early Church Father Links Anf-04 vi.v.iii.xi Pg 16, Anf-06 vii.iv.iii Pg 5, Anf-09 iv.iii.xliii Pg 49, Npnf-110 iii.LXXV Pg 38, Npnf-207 ii.x Pg 184, Npnf-213 iii.ix.vii Pg 29
World Wide Bible Resources
Matthew 25:29
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.iv.iii.ii Pg 23
Luke viii. 18; comp. Matt. xiii. 12. —such as the grace of paradise and the friendship of God, by means of which he might have known all things of God, if he had continued in his obedience—what wonder is it, if he,2721 2721 That is, the natural man, the ψυχικός. reduced to his material nature, and banished to the toil of tilling the ground, has in his very labour, downcast and earth-gravitating as it was, handed on that earth-derived spirit of the world to his entire race, wholly natural2722 2722 Animali = ψυχικῷ. and heretical as it is, and not receiving the things which belong to God? Or who will hesitate to declare the great sin of Adam to have been heresy, when he committed it by the choice2723 2723 Electionem. By this word our author translates the Greek αἵρεσις. Comp. De Præscr. Her. 6, p. 245, supra. of his own will rather than of God’s? Except that Adam never said to his fig-tree, Why hast thou made me thus? He confessed that he was led astray; and he did not conceal the seducer. He was a very rude heretic. He was disobedient; but yet he did not blaspheme his Creator, nor blame that Author of his being, Whom from the beginning of his life he had found to be so good and excellent, and Whom he had perhaps2724 2724 Si forte. made his own judge from the very first.
Anf-03 v.iv.iii.ii Pg 23
Luke viii. 18; comp. Matt. xiii. 12. —such as the grace of paradise and the friendship of God, by means of which he might have known all things of God, if he had continued in his obedience—what wonder is it, if he,2721 2721 That is, the natural man, the ψυχικός. reduced to his material nature, and banished to the toil of tilling the ground, has in his very labour, downcast and earth-gravitating as it was, handed on that earth-derived spirit of the world to his entire race, wholly natural2722 2722 Animali = ψυχικῷ. and heretical as it is, and not receiving the things which belong to God? Or who will hesitate to declare the great sin of Adam to have been heresy, when he committed it by the choice2723 2723 Electionem. By this word our author translates the Greek αἵρεσις. Comp. De Præscr. Her. 6, p. 245, supra. of his own will rather than of God’s? Except that Adam never said to his fig-tree, Why hast thou made me thus? He confessed that he was led astray; and he did not conceal the seducer. He was a very rude heretic. He was disobedient; but yet he did not blaspheme his Creator, nor blame that Author of his being, Whom from the beginning of his life he had found to be so good and excellent, and Whom he had perhaps2724 2724 Si forte. made his own judge from the very first.
Anf-03 v.iv.v.xix Pg 9
Luke viii. 18. and hear not,—meaning, of course, with the hearing of the heart, not of the ear. If you only attach a proper sense to the Creator’s admonition,4191 4191 Pronuntiationi. suitable to the meaning of Him who was rousing the people to hear by the words, “Take heed how ye hear,” it amounted to a menace to such as would not hear. In fact,4192 4192 Sane: with a touch of irony. that most merciful god of yours, who judges not, neither is angry, is minatory. This is proved even by the sentence which immediately follows: “Whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.”4193 4193
Anf-03 v.iv.v.xix Pg 12
Luke viii. 18. What shall be given? The increase of faith, or understanding, or even salvation. What shall be taken away? That, of course, which shall be given. By whom shall the gift and the deprivation be made? If by the Creator it be taken away, by Him also shall it be given. If by Marcion’s god it be given, by Marcion’s god also will it be taken away. Now, for whatever reason He threatens the “deprivation,” it will not be the work of a god who knows not how to threaten, because incapable of anger. I am, moreover, astonished when he says that “a candle is not usually hidden,”4194 4194
Anf-03 v.iv.v.xxxvii Pg 19
This phrase comes not from the present passage, but from Luke viii. 18, where the words are ὅ δοκεῖ ἔχειν; here the expression is ὅ ἔχει only. Else, if it is the Creator whom He has here delineated as the “austere man,” who “takes up what he laid not down, and reaps what he did not sow,”4979 4979
Anf-01 ix.iv.xv Pg 21
Luke xvi. also the answer which He gave to His disciples when they said, “Increase our faith;”3557 3557
Anf-01 ix.vi.xxxi Pg 15
Luke xvi. 9. For whatsoever we acquired from unrighteousness when we were heathen, we are proved righteous, when we have become believers, by applying it to the Lord’s advantage.
Anf-02 vi.v Pg 31.1
Anf-02 vi.v Pg 96.1
Anf-03 vi.vii.vii Pg 11
Luke xvi. 9. if we love it so much as not to put up with its loss? We shall perish together with the lost mammon. Why do we find here, where it is our business to lose?9093 9093
Npnf-201 iii.ix.vii Pg 20
Npnf-201 iv.vii.vi Pg 6
Anf-03 v.iv.v.xxxiii Pg 18
Meum: Luke xvi. 12, where, however, the word is τὸ ὑμέτερον, that which is your own.” For whatever is unrighteous ought to be foreign to the servants of God. But in what way was the Creator foreign to the Pharisees, seeing that He was the proper God of the Jewish nation? Forasmuch then as the words, “Who will entrust to you the truer riches?” and, “Who will give you that which is mine?” are only suitable to the Creator and not to mammon, He could not have uttered them as alien to the Creator, and in the interest of the rival god. He could only seem to have spoken them in this sense, if, when remarking4788 4788 Notando. their unfaithfulness to the Creator and not to mammon, He had drawn some distinctions between the Creator (in his manner of mentioning Him) and the rival god—how that the latter would not commit his own truth to those who were unfaithful to the Creator. How then can he possibly seem to belong to another god, if He be not set forth, with the express intention of being separated4789 4789 Ad hoc ut seperatur. from the very thing which is in question. But when the Pharisees “justified themselves before men,”4790 4790
Anf-01 ix.ii.vii Pg 10
Comp. Luke xix. 26. They maintain, therefore, that in every way it is always necessary for them to practise the mystery of conjunction. And that they may persuade the thoughtless to believe this, they are in the habit of using these very words, “Whosoever being in this world does not so love a woman as to obtain possession of her, is not of the truth, nor shall attain to the truth. But whosoever being of2740 2740
Anf-02 vi.iv.vii.x Pg 4.1
Treasury of Scriptural Knowledge, Chapter 25VERSE (29) - Mt 13:12 Mr 4:25 Lu 8:18; 16:9-12; 19:25,26 Joh 15:2
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