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PARALLEL HISTORY BIBLE - Matthew 9:17
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LXX- Greek Septuagint - Matthew 9:17 ουδε 3761 βαλλουσιν 906 5719 οινον 3631 νεον 3501 εις 1519 ασκους 779 παλαιους 3820 ει 1487 δε 1161 μηγε 3361 ρηγνυνται 4486 5743 οι 3588 ασκοι 779 και 2532 ο 3588 οινος 3631 εκχειται 1632 5743 και 2532 οι 3588 ασκοι 779 απολουνται 622 5698 αλλα 235 βαλλουσιν 906 5719 οινον 3631 νεον 3501 εις 1519 ασκους 779 καινους 2537 και 2532 αμφοτερα 297 συντηρουνται 4933 5743
Douay Rheims Bible Neither do they put new wine into old bottles. Otherwise the bottles break, and the wine runneth out, and the bottles perish. But new wine they put into new bottles: and both are preserved.
King James Bible - Matthew 9:17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
World English Bible Neither do people put new wine into old wineskins, or else the skins would burst, and the wine be spilled, and the skins ruined. No, they put new wine into fresh wineskins, and both are preserved."
Early Church Father Links Anf-01 ix.vi.xxxiv Pg 100, Anf-03 v.iv.iv.xv Pg 10, Anf-03 vi.iv.i Pg 9, Anf-06 vii.iii.xvii Pg 6, Anf-08 vii.xxviii.ii Pg 7, Npnf-106 vi.v.xxviii Pg 3, Npnf-108 ii.LXII Pg 58, Npnf-109 xix.xviii Pg 35, Npnf-110 iii.XXX Pg 84, Npnf-110 iii.XXX Pg 88, Npnf-206 vi.vi.I Pg 265
World Wide Bible Resources
Matthew 9:17
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.vi.xxxiv Pg 100
Matt. ix. 17. [that is], the faith which is in Christ, by which He has proclaimed the way of righteousness sprung up in the desert, and the streams of the Holy Spirit in a dry land, to give water to the elect people of God, whom He has acquired, that they might show forth His praise, but not that they might blaspheme Him who made these things, that is, God.
Anf-03 v.iv.iv.xv Pg 10
Matt. ix. 16, 17. when he is himself patched and clad in an old suit3309 3309 Senio. of names? How is it he has rent off the gospel from the law, when he is wholly invested with the law,—in the name, forsooth, of Christ? What hindered his calling himself by some other name, seeing that he preached another (gospel), came from another source, and refused to take on him a real body, for the very purpose that he might not be supposed to be the Creator’s Christ? Vain, however, was his unwillingness to seem to be He whose name he was willing to assume; since, even if he had been truly corporeal, he would more certainly escape being taken for the Christ of the Creator, if he had not taken on him His name. But, as it is, he rejects the substantial verity of Him whose name he has assumed, even though he should give a proof of that verity by his name. For Christ means anointed, and to be anointed is certainly an affair3310 3310 Passio. of the body. He who had not a body, could not by any possibility have been anointed; he who could not by any possibility have been anointed, could not in any wise have been called Christ. It is a different thing (quite), if he only assumed the phantom of a name too. But how, he asks, was he to insinuate himself into being believed by the Jews, except through a name which was usual and familiar amongst them? Then ’tis a fickle and tricksty God whom you describe! To promote any plan by deception, is the resource of either distrust or of maliciousness. Much more frank and simple was the conduct of the false prophets against the Creator, when they came in His name as their own God.3311 3311 Adversus Creatorem, in sui Dei nomine venientes. But I do not find that any good came of this proceeding,3312 3312 i.e., to the Marcionite position. since they were more apt to suppose either that Christ was their own, or rather was some deceiver, than that He was the Christ of the other god; and this the gospel will show.
Anf-03 vi.iv.i Pg 9
Matt. ix. 16, 17; Mark ii. 21, 22; Luke v. 36, 37. Besides, whatever had been in bygone days, has either been quite changed, as circumcision; or else supplemented, as the rest of the Law; or else fulfilled, as Prophecy; or else perfected, as faith itself. For the new grace of God has renewed all things from carnal unto spiritual, by superinducing the Gospel, the obliterator of the whole ancient bygone system; in which our Lord Jesus Christ has been approved as the Spirit of God, and the Word of God, and the Reason of God: the Spirit, by which He was mighty; the Word, by which He taught; the Reason, by which He came.8763 8763 Routh suggests, “fortase quâ sensit,” referring to the Adv. Praxeam, c. 5. So the prayer composed by Christ has been composed of three parts. In speech,8764 8764 Sermone. by which prayer is enunciated, in spirit, by which alone it prevails, even John had taught his disciples to pray,8765 8765 This is Oehler’s punctuation. The edition of Pamelius reads: “So the prayer composed by Christ was composed of three parts: of the speech, by which it is enunciated; of the spirit, by which alone it prevails; of the reason, by which it is taught.” Rigaltius and subsequent editors read, “of the reason, by which it is conceived;” but this last clause is lacking in the mss., and Oehler’s reading appears, as he says, to “have healed the words.” [Oehler’s punctuation must stand; but, the preceding sentence justifies the interpolation of Rigaltius and heals more effectually.] but all John’s doings were laid as groundwork for Christ, until, when “He had increased”—just as the same John used to fore-announce “that it was needful” that “He should increase and himself decrease”8766 8766
Edersheim Bible History Lifetimes viii.xvii Pg 113.1, Lifetimes viii.xxviii Pg 1.2, Lifetimes viii.xxviii Pg 56.1, Lifetimes viii.xxviii Pg 79.1
Treasury of Scriptural Knowledge, Chapter 9VERSE (17) - Jos 9:4 Job 32:19 Ps 119:83
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