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PARALLEL HISTORY BIBLE - Matthew 7:13


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LXX- Greek Septuagint - Matthew 7:13

εισελθετε 1525 5628 δια 1223 της 3588 στενης 4728 πυλης 4439 οτι 3754 πλατεια 4116 η 3588 πυλη 4439 και 2532 ευρυχωρος 2149 η 3588 οδος 3598 η 3588 απαγουσα 520 5723 εις 1519 την 3588 απωλειαν 684 και 2532 πολλοι 4183 εισιν 1526 5748 οι 3588 εισερχομενοι 1525 5740 δι 1223 αυτης 846

Douay Rheims Bible

Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat.

King James Bible - Matthew 7:13

Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:

World English Bible

"Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it.

Early Church Father Links

Anf-02 vi.iv.iv.v Pg 32.1, Anf-03 v.iv.iii.xiii Pg 7, Anf-04 iii.ix.xvii Pg 10, Anf-05 iii.iii.iii.iv Pg 35, Anf-05 iii.iii.iii.iv Pg 77, Anf-05 iii.iv.i.x.vi Pg 25, Anf-05 iv.v.xii.iv.viii Pg 12, Anf-07 viii.iii.i Pg 3, Anf-08 vi.iv.xxi.xvii Pg 5, Anf-09 iv.iii.x Pg 48, Npnf-101 vi.VI.V Pg 7, Npnf-101 vi.VI.XIV Pg 4, Npnf-102 v.v.xvi Pg 7, Npnf-104 iv.ix.xxxiv Pg 34, Npnf-106 vii.xvi Pg 11, Npnf-106 vii.xciv Pg 19, Npnf-106 vii.lxiii Pg 9, Npnf-108 ii.CXLVI Pg 26, Npnf-108 ii.VIII Pg 55, Npnf-108 ii.XXV Pg 9, Npnf-108 ii.XL Pg 32, Npnf-108 ii.XLIV Pg 52, Npnf-108 ii.XXXVII.1 Pg 33, Npnf-110 iii.XXXVIII Pg 50, Npnf-110 iii.XLVII Pg 58, Npnf-114 v.xxxiii Pg 15, Npnf-114 vi.xxxiii Pg 15, Npnf-201 iii.vii.xxiv Pg 24, Npnf-204 xxv.iii.iii.viii Pg 31, Npnf-206 v.CXXXIII Pg 100, Npnf-207 iii.vi Pg 80, Npnf-207 ii.vii Pg 49, Npnf-212 iii.iv.iii.vii Pg 4

World Wide Bible Resources


Matthew 7:13

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

Anf-02 vi.iv.iv.v Pg 32.1


Anf-03 v.iv.iii.xiii Pg 7
Matt. vii. 13.

how thronged in comparison with the opposite:  would not all glide down that road were there nothing in it to fear? We dread the Creator’s tremendous threats, and yet scarcely turn away from evil. What, if He threatened not? Will you call this justice an evil, when it is all unfavourable to evil? Will you deny it to be a good, when it has its eye towards2862

2862 Prospicit.

good? What sort of being ought you to wish God to be? Would it be right to prefer that He should be such, that sins might flourish under Him, and the devil make mock at Him? Would you suppose Him to be a good God, who should be able to make a man worse by security in sin? Who is the author of good, but He who also requires it? In like manner who is a stranger to evil, except Him who is its enemy? Who its enemy, besides Him who is its conqueror? Who else its conqueror, than He who is its punisher? Thus God is wholly good, because in all things He is on the side of good. In fact, He is omnipotent, because able both to help and to hurt. Merely to profit is a comparatively small matter, because it can do nothing else than a good turn. From such a conduct2863

2863 De ejusmodi.

with what confidence can I hope for good, if this is its only ability? How can I follow after the reward of innocence, if I have no regard to the requital of wrong-doing? I must needs have my doubts whether he might not fail in recompensing one or other alternative, who was unequal in his resources to meet both. Thus far, then, justice is the very fulness of the Deity Himself, manifesting God as both a perfect father and a perfect master: a father in His mercy, a master in His discipline; a father in the mildness of His power, a master in its severity; a father who must be loved with dutiful affection, a master who must needs be feared; be loved, because He prefers mercy to sacrifice;2864

2864


Npnf-201 iii.vii.xxiv Pg 24


Edersheim Bible History

Lifetimes ix.xx Pg 6.1


Treasury of Scriptural Knowledge, Chapter 7

VERSE 	(13) - 

Mt 3:2,8; 18:2,3; 23:13 Pr 9:6 Isa 55:7 Eze 18:27-32 Lu 9:33; 13:24


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