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PARALLEL HISTORY BIBLE - Matthew 4:13
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LXX- Greek Septuagint - Matthew 4:13 και 2532 καταλιπων 2641 5631 την 3588 {1: ναζαρετ 3478 } {2: ναζαρεθ 3478 } ελθων 2064 5631 κατωκησεν 2730 5656 εις 1519 καπερναουμ 2584 την 3588 παραθαλασσιαν 3864 εν 1722 οριοις 3725 ζαβουλων 2194 και 2532 νεφθαλειμ 3508
Douay Rheims Bible And leaving the city Nazareth, he came and dwelt in Capharnaum on the sea coast, in the borders of Zabulon and Nephthalim;
King James Bible - Matthew 4:13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
World English Bible Leaving Nazareth, he came and lived in Capernaum, which is by the sea, in the region of Zebulun and Naphtali,
Early Church Father Links Anf-09 iv.iii.vi Pg 60, Npnf-106 vi.v.xviii Pg 11, Npnf-106 vi.v.xviii Pg 24, Npnf-106 vi.v.xviii Pg 18
World Wide Bible Resources
Matthew 4:13
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.iv.v.viii Pg 7
Descendit apud, see Luke iv. 16–30. to escape from Archelaus the son of Herod. This fact I have not refrained from mentioning on this account, because it behoved Marcion’s Christ to have forborne all connection whatever with the domestic localities of the Creator’s Christ, when he had so many towns in Judæa which had not been by the prophets thus assigned3682 3682 Emancipata. to the Creator’s Christ. But Christ will be (the Christ) of the prophets, wheresoever He is found in accordance with the prophets. And yet even at Nazareth He is not remarked as having preached anything new,3683 3683
Anf-03 v.iv.v.xliv Pg 7
3. He further eliminated the history of the temptation. That part of chap. iv. which narrates Christ’s going into the synagogue at Nazareth and reading out of Isaiah he also rejected, and all afterwards to the end of ver. 30.
Anf-03 v.iv.v.vii Pg 3
Luke iii. 1 and iv. 31. (for such is Marcion’s proposition) he “came down to the Galilean city of Capernaum,” of course meaning3635 3635 Utique. from the heaven of the Creator, to which he had previously descended from his own. What then had been his course,3636 3636 Ecquid ordinis. for him to be described as first descending from his own heaven to the Creator’s? For why should I abstain from censuring those parts of the statement which do not satisfy the requirement of an ordinary narrative, but always end in a falsehood? To be sure, our censure has been once for all expressed in the question, which we have already3637 3637 See above, book i. chap. xxiii. [Comp. i. cap. xix.] suggested: Whether, when descending through the Creator’s domain, and indeed in hostility to him, he could possibly have been admitted by him, and by him been transmitted to the earth, which was equally his territory? Now, however, I want also to know the remainder of his course down, assuming that he came down. For we must not be too nice in inquiring3638 3638 This is here the force of viderit, our author’s very favourite idiom. whether it is supposed that he was seen in any place. To come into view3639 3639 Apparere. indicates3640 3640 Sapit. a sudden unexpected glance, which for a moment fixed3641 3641 Impegerit. the eye upon the object that passed before the view, without staying. But when it happens that a descent has been effected, it is apparent, and comes under the notice of the eyes.3642 3642 Descendisse autem, dum fit, videtur et subit oculos. Probably this bit of characteristic Latinity had better be rendered thus: “The accomplishment of a descent, however, is, whilst happening, a visible process, and one that meets the eye.” Of the various readings, “dum sit,” “dum it,” “dum fit,” we take the last with Oehler, only understanding the clause as a parenthesis. Moreover, it takes account of fact, and thus obliges one to examine in what condition with what preparation,3643 3643 Suggestu. with how much violence or moderation, and further, at what time of the day or night, the descent was made; who, again, saw the descent, who reported it, who seriously avouched the fact, which certainly was not easy to be believed, even after the asseveration. It is, in short, too bad3644 3644 Indignum. that Romulus should have had in Proculus an avoucher of his ascent to heaven, when the Christ of (this) god could not find any one to announce his descent from heaven; just as if the ascent of the one and the descent of the other were not effected on one and the same ladder of falsehood! Then, what had he to do with Galilee, if he did not belong to the Creator by whom3645 3645 Cui. that region was destined (for His Christ) when about to enter on His ministry?3646 3646 Ingressuro prædicationem. As Isaiah says: “Drink in this first, and be prompt, O region of Zabulon and land of Nephthalim, and ye others who (inhabit) the sea-coast, and that of Jordan, Galilee of the nations, ye people who sit in darkness, behold a great light; upon you, who inhabit (that) land, sitting in the shadow of death, the light hath arisen.”3647 3647
Anf-03 v.iv.v.xliv Pg 6
2. According to Irenæus, Epiphanius, and Theodoret, he rejected the genealogy and baptism of Christ; whilst from Tertullian’s statement (chap. vii.) it seems likely that he connected what part of chap. iii.—vers. 1, 2—he chose to retain, with chap. iv. 31, at a leap.
Edersheim Bible History Lifetimes viii.ix Pg 15.1, Lifetimes viii.vii Pg 26.1, Lifetimes viii.v Pg 3.1, Lifetimes viii.ix Pg 20.2, Lifetimes viii.xi Pg 1.1, Lifetimes viii.xi Pg 48.1, Sketches iii Pg 7.1
Treasury of Scriptural Knowledge, Chapter 4VERSE (13) - Lu 4:30,31
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PARALLEL VERSE BIBLE
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