MATT 24:36 - MARK 13:32 - ACTS 1:7 NOR THE SON ( BUT ) ONLY THE ALMIGHTY FATHER KNOWS ALL!
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MATTHEW CHAPTER 24 VERSE 36
ΚΑΤΑ
ΜΑΤΘΑΙΟΝ 24:36 Greek NT: Westcott/Hort with Diacritics
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν οὐδὲ ὁ Υἱὸς, εἰ μὴ ὁ Πατὴρ μόνος.
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν οὐδὲ ὁ Υἱὸς, εἰ μὴ ὁ Πατὴρ μόνος.
ΚΑΤΑ
ΜΑΤΘΑΙΟΝ 24:36 Greek NT: Greek Orthodox Church
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν, εἰ μὴ ὁ πατὴρ μου μόνος.
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν, εἰ μὴ ὁ πατὴρ μου μόνος.
ΚΑΤΑ
ΜΑΤΘΑΙΟΝ 24:36 Greek NT: Tischendorf 8th Ed. with
Diacritics
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατὴρ μόνος.
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατὴρ μόνος.
ΚΑΤΑ
ΜΑΤΘΑΙΟΝ 24:36 Greek NT: Stephanus Textus Receptus (1550,
with accents)
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ τῆς ὥρας οὐδεὶς οἶδεν οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν εἰ μὴ ὁ πατὴρ μου μόνος
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ τῆς ὥρας οὐδεὶς οἶδεν οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν εἰ μὴ ὁ πατὴρ μου μόνος
ΚΑΤΑ
ΜΑΤΘΑΙΟΝ 24:36 Greek NT: Byzantine/Majority Text (2000)
περι δε της ημερας εκεινης και ωρας ουδεις οιδεν ουδε οι αγγελοι των ουρανων ει μη ο πατηρ μου μονος
περι δε της ημερας εκεινης και ωρας ουδεις οιδεν ουδε οι αγγελοι των ουρανων ει μη ο πατηρ μου μονος
ΚΑΤΑ
ΜΑΤΘΑΙΟΝ 24:36 Greek NT: Textus Receptus (1894)
περι δε της ημερας εκεινης και της ωρας ουδεις οιδεν ουδε οι αγγελοι των ουρανων ει μη ο πατηρ μου μονος
περι δε της ημερας εκεινης και της ωρας ουδεις οιδεν ουδε οι αγγελοι των ουρανων ει μη ο πατηρ μου μονος
Matthew
24:36 Aramaic NT: Peshitta
ܥܠ ܝܘܡܐ ܕܝܢ ܗܘ ܘܥܠ ܫܥܬܐ ܗܝ ܐܢܫ ܠܐ ܝܕܥ ܐܦܠܐ ܡܠܐܟܐ ܕܫܡܝܐ ܐܠܐ ܐܒܐ ܒܠܚܘܕ ܀
ܥܠ ܝܘܡܐ ܕܝܢ ܗܘ ܘܥܠ ܫܥܬܐ ܗܝ ܐܢܫ ܠܐ ܝܕܥ ܐܦܠܐ ܡܠܐܟܐ ܕܫܡܝܐ ܐܠܐ ܐܒܐ ܒܠܚܘܕ ܀
Latin:
Biblia Sacra Vulgata
de die autem illa et hora nemo scit neque angeli caelorum nisi Pater solus
de die autem illa et hora nemo scit neque angeli caelorum nisi Pater solus
Nova
Vulgata Bibliorum Sacrorum Editio
De
die autem illa et hora nemo scit, neque angeli caelorum neque
Filius,
nisi Pater solus.
(Coptic
Bohairic) ⲉⲑⲃⲉ ⲡⲓ⳿ⲉϩⲟⲟⲩ ⳿ⲉⲧⲉ⳿ⲙⲙⲁⲩ
ⲛⲉⲙ Ϯⲟⲩⲛⲟⲩ ⳿ⲙⲙⲟⲛ ⳿ϩⲗⲓ ⳿ⲉⲙⲓ
⳿ⲉⲣⲱⲟⲩ ⲟⲩⲇⲉ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ ⳿ⲛⲧⲉ
ⲛⲓⲫⲏⲟⲩ⳿ⲓ ⳿ⲉⲃⲏⲗ ⳿ⲉⲪ̇ⲓⲱⲧ
⳿ⲙⲙⲁⲩⲁⲧϥ.
The Ethiopic
version adds here, "nor the son"
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(Coptic
NT-Northern Dialect-Eng) Concerning that day and the hour no one
knoweth, nor the angels of the heavens, except (the) Father alone.
(Coptic
NT-Southern Dialect-Eng)
But concerning the day and that hour
no one knoweth, not even the angels of the heavens, except the Father
alone.
(AUV-NT)
But no one knows when that day or hour will come. Not even the
angels in heaven or the Son [of God] know [when it will happen],
but only the Father [does].
(ALT)
But concerning that day and hour no one knows, not even the angels of
the heavens, except My Father only.
(ANT+)
about but the day that and hour No [Man] has seen {someone} not The
Messengers [of] the heavens not The Son if not The Father Only {has
seen him}
(CEV)
No one knows the day or hour. The angels in heaven don't know, and
the Son himself doesn't know. Only the Father knows.
(CENT)
But of that day and hour no one knows, not even the angels of heaven,
nor the Son, but the Father only.
(CLV)
Now, concerning that day and hour no one is aware, neither the
messengers of the heavens, nor the Son; except the Father only."
(DRP
(Gospels)) But as for that day and
hour, no one knows it except the Father alone; not even the angels of
heaven, not even the Son.
(EB)
But, concerning that day and hour, no one, knoweth, neither the
messengers of the heavens, nor the Son, - save the Father only.
(EMTV)
But concerning that day and hour no one knows, not even the angels of
heaven, but My Father only.
(ERV)
No one knows when that day or time will be. The Son and the angels in
heaven don't know when it will be. Only the Father knows.
(Etheridge)
BUT concerning that day and concerning that hour, no man knoweth;
neither the angels of heaven, but the Father only.
(Noyes
NT) But that day and hour knoweth no one, not even the angels of
heaven, nor the Son, but the Father only.
(GNB)
No one knows, however, when that day and hour will come---neither the
angels in heaven nor the Son; the Father alone knows.
(GSNT)
But about that day or hour no one knows, not even the angels in
heaven nor the Son, but only the Father.
(ISV)
No one knows when that day or hour will come-not the angels in
heaven, nor the Son, but only the Father.
(JMNT)
Now concerning that day and hour, no one has seen or known –
neither the agents (or: messengers) of the heavens, nor even the Son
– only the Father [being] the exception.
(MRC)
But of that day and hour, no one knows, not even the angels of
Heaven, nor the Son, but the Father only.
(MNT)
But no one knows about that day and hour, not even the angels in
heaven, nor the Son, but only the Father.
(NSB)
No one knows the day and the hour (the period of time). The angels of
heaven do not know. The Son does not know. Only the Father knows!
(RNT)
But of that day and hour no one knows, not even the angels of heaven,
not even the Son, but the Father alone.
(TCNT)
But about that Day and Hour, no one knows--not even the angels of
Heaven, nor yet the Son--but only the Father himself.
(WUEST)
But concerning that day and hour no one knows, not even the angels of
heaven nor even the Son, but only the Father.
MARK
CHAPTER 13 VERSE 32
ΚΑΤΑ
ΜΑΡΚΟΝ 13:32 Greek NT: Westcott/Hort with Diacritics
Περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ οὐδὲ ὁ υἱὸς εἰ μὴ ὁ πατήρ.
Περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ οὐδὲ ὁ υἱὸς εἰ μὴ ὁ πατήρ.
ΚΑΤΑ
ΜΑΡΚΟΝ 13:32 Greek NT: Greek Orthodox Church
Περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ.
Περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ.
ΚΑΤΑ
ΜΑΡΚΟΝ 13:32 Greek NT: Tischendorf 8th Ed. with Diacritics
Περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ.
Περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ.
ΚΑΤΑ
ΜΑΡΚΟΝ 13:32 Greek NT: Stephanus Textus Receptus (1550, with
accents)
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ τῆς ὥρας οὐδεὶς οἶδεν οὐδὲ οἱ ἄγγελοι οἱ ἐν οὐρανῷ οὐδὲ ὁ υἱός εἰ μὴ ὁ πατήρ
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ τῆς ὥρας οὐδεὶς οἶδεν οὐδὲ οἱ ἄγγελοι οἱ ἐν οὐρανῷ οὐδὲ ὁ υἱός εἰ μὴ ὁ πατήρ
ΚΑΤΑ
ΜΑΡΚΟΝ 13:32 Greek NT: Byzantine/Majority Text (2000)
περι δε της ημερας εκεινης η ωρας ουδεις οιδεν ουδε οι αγγελοι οι εν ουρανω ουδε ο υιος ει μη ο πατηρ
περι δε της ημερας εκεινης η ωρας ουδεις οιδεν ουδε οι αγγελοι οι εν ουρανω ουδε ο υιος ει μη ο πατηρ
ΚΑΤΑ
ΜΑΡΚΟΝ 13:32 Greek NT: Textus Receptus (1894)
περι δε της ημερας εκεινης και της ωρας ουδεις οιδεν ουδε οι αγγελοι οι εν ουρανω ουδε ο υιος ει μη ο πατηρ
περι δε της ημερας εκεινης και της ωρας ουδεις οιδεν ουδε οι αγγελοι οι εν ουρανω ουδε ο υιος ει μη ο πατηρ
Mark
13:32 Hebrew Bible
אך עת בוא היום ההוא והשעה ההיא אין איש יודע אותה גם לא מלאכי השמים גם לא הבן מבלעדי האב׃
אך עת בוא היום ההוא והשעה ההיא אין איש יודע אותה גם לא מלאכי השמים גם לא הבן מבלעדי האב׃
Mark
13:32 Aramaic NT: Peshitta
ܥܠ ܕܝܢ ܝܘܡܐ ܗܘ ܘܥܠ ܫܥܬܐ ܗܝ ܐܢܫ ܠܐ ܝܕܥ ܐܦܠܐ ܡܠܐܟܐ ܕܫܡܝܐ ܘܠܐ ܒܪܐ ܐܠܐ ܐܢ ܐܒܐ ܀
ܥܠ ܕܝܢ ܝܘܡܐ ܗܘ ܘܥܠ ܫܥܬܐ ܗܝ ܐܢܫ ܠܐ ܝܕܥ ܐܦܠܐ ܡܠܐܟܐ ܕܫܡܝܐ ܘܠܐ ܒܪܐ ܐܠܐ ܐܢ ܐܒܐ ܀
Latin:
Biblia Sacra Vulgata
de die autem illo vel hora nemo scit neque angeli in caelo neque Filius nisi Pater
de die autem illo vel hora nemo scit neque angeli in caelo neque Filius nisi Pater
Nova
Vulgata Bibliorum Sacrorum Editio
De
die autem illo vel hora nemo scit, neque angeli in caelo neque
Filius, nisi Pater.
(Bohairic)
ⲉⲑⲃⲉ ⲡⲓ⳿ⲉϩⲟⲟⲩ ⲇⲉ ⳿ⲉⲧⲉ⳿ⲙⲙⲁⲩ
ⲛⲉⲙ Ϯⲟⲩⲛⲟⲩ ⳿ⲙⲙⲟⲛ ⳿ϩⲗⲓ ⳿ⲉⲙⲓ
⳿ⲉⲣⲱⲟⲩ ⲟⲩⲇⲉ ⲁⲅⲅⲉⲗⲟⲥ ϧⲉⲛ ⳿ⲧⲫⲉ
ⲟⲩⲇⲉ ⳿ⲡϣⲏⲣⲓ ⳿ⲉⲃⲏⲗ ⳿ⲉⲪ̇ⲓⲱⲧ.
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(Coptic
NT-Northern Dialect-Eng) But
concerning that day and the hour no one knoweth them, nor angel in
(the) heaven, nor (the) Son, except (the) Father.
(Coptic
NT-Southern Dialect-Eng)
But
concerning that day and the hour no one knoweth: not even the angels
who are in the heaven, nor the Son, (none) except the Father alone.
(ACV)
But about that day or that hour no man knows, not even the agents in
heaven, nor the Son, but the Father.
(AUV-NT)
But no one knows when that day or that hour will come; not even the
angels in heaven or the Son of God know, but only the Father does.
(ALT)
But concerning that day or hour no one knows, neither the angels, the
[ones] in heaven, nor the Son, except the Father.
(VW)
But of that day and hour no one knows, not the angels in Heaven, nor
the Son, except the Father.
(CEV)
No one knows the day or the time. The angels in heaven don't know,
and the Son himself doesn't know. Only the Father knows.
(CENT)
But of that day or that hour no one knows, not even the angels in
heaven, nor the Son, but only the Father.
(CLV)
Now concerning that day or hour no one is aware - neither the
messengers in heaven, nor the Son - except the Father."
(EB)
But, concerning that day or hour, no one, knoweth, neither the
messengers in heaven, nor the Son, - save the Father.
(Diaglott-NT)
Concerning but the day that or the hour no one knows, nor the
messengers, those in heaven, nor the son, if not the Father.
(EMTV)
But concerning that day or hour no one knows, not even the angels in
heaven, nor the Son, but the Father.
(ERV)
No one knows when that day or time will be. The Son and the angels in
heaven don't know when that day or time will be. Only the Father
knows.
(Etheridge)
But of that day and of that hour man knoweth not, nor the angels of
heaven, nor the Son, but only the Father.
(GNB)
No one knows, however, when that day or hour will come---neither the
angels in heaven, nor the Son; only the Father knows.
(GSNT)
But about that day or hour no one knows, not even the angels in
heaven, nor the Son; only the Father.
(ISV)
No one knows when that day or hour will come-not the angels in
heaven, not the Son, but only the Father.
(Moffatt
NT) Now no one knows anything about
that day or hour, not even the angels in heaven, not even the Son,
but only the Father.
(JMNT)
Now about (concerning) that day or the hour, no one has seen, nor
knows - neither the agents (messengers) within heaven, nor the Son -
except the Father.
(WORNT)
But of THAT day and hour knoweth no one, not even the angels in
heaven, nor the Son, but the Father only.
(KJV)
But of that day and that hour knoweth no man, no, not the angels
which are in heaven, neither the Son, but the Father.
(Lamsa
NT) But concerning that day and that
hour, no man knows, not even the angels of heaven, neither the Son,
except the Father.
(LITV)
But concerning that day and the hour, no one knows, not the angels,
those in Heaven, nor the Son, except the Father.
(MRC)
But of that day and hour, no one knows, not even the angels in
Heaven, nor the Son, but only the Father.
(Murdock)
But of that day and that hour, knoweth no man; nor the angels of
heaven; neither the Son, but the Father.
(Rev.
Murdock) But of that day and that hour,
knows no man; nor the angels of heaven; neither the Son, but the
Father.
(NSB)
No one knows the day or hour. The angels in heaven do not know. The
Son of God does not know. Only the Father knows!
(RNT)
But of that day or that hour no one knows, not even the angels in
heaven, not even the Son, but the Father only.
(Knox
NT) But as for that day and that hour
you speak of, they are known to nobody, not even to the angels in
heaven, not even to the Son; only the Father knows them.
(TCNT)
But about 'That Day,' or 'The Hour,' no one knows--not even the
angels in Heaven, nor yet the Son--but only the Father.
(WEB
(R)) But of that day or that hour no
one knows, not even the angels in heaven, nor the Son, but only the
Father.
(WycliffeNT)
But of that dai or our no man woot, nether aungels in heuene, nether
the sone, but the fadir.
“Neither
the Son” - This text has always presented serious difficulties. It
has been asked, If Jesus had a divine nature, how could he say that
he knew not the day and hour of a future event? In reply, it has been
said that the passage was missing, according to Ambrose, in some
Greek manuscripts; but it is now found in all, and there can be
little doubt that the passage is genuine...”
“...But
of that day and that hour” - that is, the precise time. “knoweth
no man” - literally, “no one.” “no, not the angels which are
in heaven, neither the Son, but the Father” - This very remarkable
statement regarding "the Son" is peculiar to Mark. Whether
it means that the Son was not at that time in possession of the
knowledge referred to, or simply that it was not among the things
which He had received to communicate - has been matter of much
controversy even among the firmest believers in the proper Divinity
of Christ. In the latter sense it was taken by some of the most
eminent of the ancient Fathers, and by Luther, Melancthon, and most
of the older Lutherans; and it is so taken by Bengel, Lange, Webster
and Wilkinson, Chrysostom and others understood it to mean that as
man our Lord was ignorant of this. It is taken literally by Calvin,
Grotius, De Wette, Meyer, Fritzsche, Stier, Alford, and Alexander.
ACTS
CHAPTER 1 VERSE 7
ΠΡΑΞΕΙΣ
1:7 Greek NT: Westcott/Hort with Diacritics
εἶπεν πρὸς αὐτούς· οὐχ ὑμῶν ἐστιν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ,
εἶπεν πρὸς αὐτούς· οὐχ ὑμῶν ἐστιν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ,
ΠΡΑΞΕΙΣ
1:7 Greek NT: Greek Orthodox Church
εἶπε δὲ πρὸς αὐτούς· Οὐχ ὑμῶν ἐστι γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ,
εἶπε δὲ πρὸς αὐτούς· Οὐχ ὑμῶν ἐστι γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ,
ΠΡΑΞΕΙΣ
1:7 Greek NT: Tischendorf 8th Ed. with Diacritics
εἶπεν πρὸς αὐτούς, οὐχ ὑμῶν ἐστιν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ,
εἶπεν πρὸς αὐτούς, οὐχ ὑμῶν ἐστιν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ,
ΠΡΑΞΕΙΣ
1:7 Greek NT: Stephanus Textus Receptus (1550, with accents)
εἶπεν δὲ πρὸς αὐτούς Οὐχ ὑμῶν ἐστιν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ
εἶπεν δὲ πρὸς αὐτούς Οὐχ ὑμῶν ἐστιν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ
ΠΡΑΞΕΙΣ
1:7 Greek NT: Byzantine/Majority Text (2000)
ειπεν δε προς αυτους ουχ υμων εστιν γνωναι χρονους η καιρους ους ο πατηρ εθετο εν τη ιδια εξουσια
ειπεν δε προς αυτους ουχ υμων εστιν γνωναι χρονους η καιρους ους ο πατηρ εθετο εν τη ιδια εξουσια
ΠΡΑΞΕΙΣ
1:7 Greek NT: Textus Receptus (1894)
ειπεν δε προς αυτους ουχ υμων εστιν γνωναι χρονους η καιρους ους ο πατηρ εθετο εν τη ιδια εξουσια
ειπεν δε προς αυτους ουχ υμων εστιν γνωναι χρονους η καιρους ους ο πατηρ εθετο εν τη ιδια εξουσια
Acts
1:7 Aramaic NT: Peshitta
ܐܡܪ ܠܗܘܢ ܗܘ ܠܐ ܗܘܬ ܕܝܠܟܘܢ ܗܕܐ ܠܡܕܥ ܙܒܢܐ ܐܘ ܙܒܢܐ ܐܝܠܝܢ ܕܐܒܐ ܤܡ ܐܢܘܢ ܒܫܘܠܛܢܐ ܕܢܦܫܗ ܀
ܐܡܪ ܠܗܘܢ ܗܘ ܠܐ ܗܘܬ ܕܝܠܟܘܢ ܗܕܐ ܠܡܕܥ ܙܒܢܐ ܐܘ ܙܒܢܐ ܐܝܠܝܢ ܕܐܒܐ ܤܡ ܐܢܘܢ ܒܫܘܠܛܢܐ ܕܢܦܫܗ ܀
Latin:
Biblia Sacra Vulgata
dixit autem eis non est vestrum nosse tempora vel momenta quae Pater posuit in sua potestate
dixit autem eis non est vestrum nosse tempora vel momenta quae Pater posuit in sua potestate
Nova Vulgata
Bibliorum Sacrorum Editio
Non
est vestrum nosse tempora vel momenta, quae Pater posuit in sua
potestate,
(Coptic)
ⲡⲉϫⲁϥ ⲛⲱⲟⲩ ϫⲉ ⲫⲱⲧⲉⲛ ⲁⲛ ⲡⲉ ⳿ⲉ⳿ⲉⲙⲓ
⳿ⲉϩⲁⲛ⳿ⲭⲣⲟⲛⲟⲥ ⲓⲉ ϩⲁⲛⲥⲏⲟⲩ ⲛⲁⲓ
⳿ⲉⲧⲁ Ⲫ̇ⲓⲱⲧ ⲭⲁⲩ ϧⲁ ⲡⲉϥⲉⲣϣⲓϣⲓ
|
(Coptic
NT-Northern Dialect-Eng) He said to them: 'It is not yours to
know times or seasons, these which the Father put under his
authority.
(Coptic
NT-Southern Dialect-Eng) Said he to them,
It is not yours to know the seasons and the times, these which the
Father put in his own authority.
(ABUNT)
And he said to them: It is not yours to know times or seasons,
which the Father appointed by his own authority.
(AUV-NT)
Jesus replied, "You are not permitted to know the
[specific] time or date [when this will happen]. For the Father
has appointed it [to happen] when He determines [the right
time].
(ALT)
But He said to them, "It is not yours to know times or
seasons which the Father placed in His own authority,
(VW)
And He said to them, It is not yours to know times or seasons
which the Father has put in His own authority.
(CEV)
Jesus said to them, "You don't need to know the time of those
events that only the Father controls.
(CLV)
Yet He said to them, "Not yours is it to know times or eras
which the Father placed in His own jurisdiction."
(Diaglott-NT)
He said and to them: Not for you it is to know times or seasons,
which the Father placed in the own authority.
(EMTV)
And He said to them, "It is not for you to know times or
seasons which the Father has placed in His own authority.
(ERV)
Jesus said to them, "The Father is the only one who has the
authority to decide dates and times. They are not for you to know.
(Etheridge)
He saith to them, This is not yours to know the time or the times
which the Father hath reposed in his own authority:
(GSNT)
He said to them, "It is not for you to know times and dates
which the Father has fixed by his own authority,
(Phillips
NT) To this he replied, "You cannot know times and dates
which have been fixed by the Father's sole authority.
(Moffatt
NT) But he told them, "It is not for you to know the
course and periods of time that the Father has fixed by his own
authority.
(JMNT)
So He said to them, "At this point it is not yours (or: it
does not pertain to you) to personally know times or seasons (or:
periods or situations) which the Father put within His own
authority (or: places in His own jurisdiction and privilege).
(WORNT)
And He said unto them, It is not for you to know the times or
seasons, which the Father hath reserved in his own power.
(KJV)
And he said unto them, It is not for you to know the times or the
seasons, which the Father hath put in his own power.
(Lamsa
NT) He said to them, It is not for you to know the time or
times, which the Father has put under his own authority.
(LONT)
But he said to them, It is not for you to know the times or the
seasons which the Father has reserved to himself.
(Murdock)
He said to them: It is not yours, to know the time or times which
God hath placed in his own power.
(Rev.
Murdock) He said to them: It is not yours, to know the time or
times which Alaha hath placed in his own power.
(NSB)
He replied: »It is not for you to know times or seasons that the
Father has set within His own authority.
(WEB
(R)) He said to them, "It
isn't for you to know times or seasons which the Father has set
within his own authority.
(WUEST)
Then indeed having assembled together, they went to asking Him,
saying, Lord, at this time are you restoring to its former state
the kingdom to Israel? He said to them, It is not yours to know
the chronological events in the passing of time nor the strategic,
epochal periods of time which the Father placed within the sphere
of His own private authority.
|
“...The
times - the seasons” (χρόνους – καιροὺς) Rev.
properly omits the article. The former of these words, time
absolutely, without regard to circumstances; the latter, definite
periods, with the idea of fitness. “His own” (τῇ ἰδίᾳ)
Stronger than the simple possessive pronoun. The adjective means
private, personal. Often used adverbially in the phrase κατ'
ἰδίαν, apart, privately. See Matthew 17:1; Matthew 24:3...”
Robinsons
Word Pictures of the NT:
“...Act
1:7 “Times or seasons” (chronous ē kairous). “Periods”
and “points” of time sometimes and probably so here, but such a
distinction is not always maintained. See note on Act 17:26 for
kairous in the same sense as chronous for long periods of time. But
here some distinction seems to be called for. It is curious how eager
people have always been to fix definite dates about the second coming
of Christ as the apostles were about the political Messianic kingdom
which they were expecting. “Hath set” (etheto). Second
aorist middle indicative, emphasizing the sovereignty of the Father
in keeping all such matters to himself, a gentle hint to people today
about the limits of curiosity. Note also “his own” (idiāi)
“authority” (exousiāi)...”
EARLIEST
PATRISTIC CITATIONS OF
MATT
24:36 - MARK 13:32 - ACTS 1:7
TATIAN
DIATESSARON (circa. 120-180 C.E.): “...Take[29] [2918]
heed to yourselves, that your hearts become not heavy with inordinate
desire,[2919] [Page 109] and drunkenness, and the care of the
world at any time, and that day come [30] upon you suddenly:
[2920] for it is as a shock that shocks all the inhabitants
that are on the [31] face of the whole earth. [2921]
Watch at all times, and pray, that ye may be worthy to escape
[Arabic, p. 161] from all the things that are to be, and that
ye may stand before the Son of [32] man. [2922] OF
THAT DAY AND OF THAT HOUR HATH NO MAN LEARNED, NOT EVEN THE ANGELS
[33] OF HEAVEN, NEITHER THE SON, BUT THE
FATHER. [2923] See ye, and watch and pray: for ye know
[34] not when that time will be. [2924] It is as a man,
who journeyed, and left his house, and gave his authority to his
servants, and appointed every man to his work, and [35]
charged the porter to be wakeful. [2925] Be wakeful then:
[2926] since ye know not when the lord of the house cometh, in
the evening, or in the middle of the night, or when the [36]
cock croweth, or in the morning; [2927] lest he come
unexpectedly, and find you sleeping. [37] [2928] The thing
that I say unto you, unto all of you do I say it, Be ye watchful...”
- (Pages 108-109, Section XLII. Verses 29-37, “THE DIATESSARON
OF TATIAN” BY REV. HOPE W. HOGG, B.D., edited by Philip Schaff,
ANF09. The Gospel of Peter, The Diatessaron of Tatian, The
Apocalypse of Peter, the Vision of Paul, The Apocalypse of the Virgin
and Sedrach, The Testament of Abraham, The Acts.)
[FOOTNOTE
2918]: Luke xxi. 34.
[FOOTNOTE
2919]: cf. Peshitta.
[FOOTNOTE
2920]: Luke xxi. 35.
[FOOTNOTE
2921]: Luke xxi. 36.
[FOOTNOTE
2922]: Mark xiii. 32.
[FOOTNOTE
2923]: Mark xiii. 33.
[FOOTNOTE
2924]: Mark xiii. 34.
[FOOTNOTE
2925]: Mark xiii. 35.
[FOOTNOTE
2926]: cf. § 9, 21.
[FOOTNOTE
2927]: Mark xiii. 36.
LATIN
TEXT: “...Irrationabiliter autem inflati, audaciter
inenarrabilia Dei mysteria scire vos dicitis : quandoquidem et
Dominus, ipse Filius Dei, ipsum iudicii diem et horam concessit scire
( solum ) Patrem, manifeste dicens : “De{3}
die autem illa, et hora nemo scit, neque{4}
Filius, nisi Pater ( solus ).” Si igitur scientiam diei
illius Filius non erubuit referre ad Patrem, sed dixit quod verum est
; neque nos erubescamus,{5} quae sunt in quaestionibus maiora
secundum nos reservare Deo. Nemo enim super magistrum est...” -
(Page 388, Book II: Chapter 28: Verse 6, “Against Heresies,” MPL
Opera Omnia.)
[FOOTNOTE
3]: De die autem illa] In Claron. Et (quem addo) Voss.
abest illa.
[FOOTNOTE
4]: Neque Filius] Quae addita sunt apud Marcum : neque
angeli in coelo, omisit Irenaeus.
[FOOTNOTE
5]: Erubescamus] Ita Feuard. In marg. Claron. Voss. (a
Grabio neglectus) et Mass. In ceteris minus recte erubescimus.
IRENAEUS OF LYONS (circa.
130-200 C.E.):
“...But, beyond reason inflated [with your own wisdom], ye
presumptuously maintain that ye are acquainted with the unspeakable
mysteries of God; while even the Lord, the very Son of God, allowed
that the Father alone knows the very day and hour of judgment, when
He plainly declares, "BUT OF THAT DAY AND THAT HOUR KNOWETH NO
MAN, NEITHER THE SON, BUT THE FATHER ONLY.” If, then, the Son was
not ashamed to ascribe the knowledge of that day to the Father only,
but declared what was true regarding the matter, neither let us be
ashamed to reserve for God those greater questions which may occur to
us. For no man is superior to his master....” -
(Book II: Chapter 28: Verse 6, Irenaeus Against Heresies Translated
by Alexander Roberts and William Rambaut. From Ante-Nicene Fathers,
Vol. 1. Edited by Alexander Roberts, James Donaldson, and A.
Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co.,
1885.) Revised and edited for New Advent by Kevin Knight.)
[FOOTNOTE]:
Quoting Mark 13:32 or Matt
24:36.
IRENAEUS
OF LYONS (circa. 130-200 C.E.): “...How
unreasoning, inflated with your audacity! How can you actually say
that you know the mysteries of God, since the Lord, even the Son of
God himself, conceeded, [concerning] the day of judgement itself,
that ( only ) the Father knows the hour, for he says clearly: “BUT
OF THAT DAY, AND THE HOUR NO ONE KNOWS, NOT EVEN THE SON, BUT THE
FATHER ( ALONE ).” Therefore, if the knowledge of that day, the Son
[himself] was not ashamed to declare officially belongs to the
Father, declaring the truth of the matter; nor should we be ashamed,
as regards questions in us which [we] may [consider] greater, to
reserve for God. For no one is above his master...” -
(Book II: Chapter 28: Verse 6, Irenaeus “Against Heresies,”
translated by Matt13weedhacker 1/11/2011.)
LATIN
TEXT: “...Necesse ergo fuit, Dominium ad
perditam ovem venientem, et tantae dispositionis recapitulationem{5}
facientem, et suum plasma requirentem, illum ipsum hominem salvare,
qui factus fuerat secundum imaginem et similitudinem eius, [cius?] id
est, Adam adimplentem{6} tempora eius condemnationis, quae facta
fuerat propter inobedientiam, “Quae
Pater posuit in sua potestate...” -
(Page 546, Book III: Chapter 23: Verse 1, “Against Heresies,” MPL
Opera.)
[FOOTNOTE 5]: Recapitulationem] Erasm. (1565, in reliquis recte) et Gall. Perperaui recapitlatione.
[FOOTNOTE 6]: Adimplentem] Sic Mass. Ex Codd. Arund. Voss. et Merc. II. Lu ceteris editt. Implentem.
[FOOTNOTE 5]: Recapitulationem] Erasm. (1565, in reliquis recte) et Gall. Perperaui recapitlatione.
[FOOTNOTE 6]: Adimplentem] Sic Mass. Ex Codd. Arund. Voss. et Merc. II. Lu ceteris editt. Implentem.
IRENAEUS OF LYONS (circa. 130-200 C.E.): “...It was necessary, therefore, that the Lord, coming to the lost sheep, and making recapitulation of so comprehensive a dispensation, and seeking after His own handiwork, should save that very man who had been created after His image and likeness, that is, Adam, filling up the times of His condemnation, which had been incurred through disobedience, [times] "WHICH THE FATHER HAD PLACED IN HIS OWN POWER...” - (Book III: Chapter 23: Verse 1, “Against Heresies,” Translated by Alexander Roberts and William Rambaut. From Ante-Nicene Fathers, Vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.) Revised and edited for New Advent by Kevin Knight.)
[FOOTNOTE]:
Quoting Acts 1:7.
IRENAEUS
OF LYONS (circa. 130-200 C.E.): “...It
was necessary, therefore, the Lord coming to [his] lost sheep, making
a summing up,{*} and of such an administration, even his own fashioning to seek after,
that [he] himself came to save man, who had been made according to
his image and likeness, that is, Adam, fulfilling the times of his
condemnation, “WHICH THE FATHER HAS PUT WITHIN HIS OWN POWER,” which
had been made on account of [his]{*}
disobedience...” - (Book 3: Chapter 23:
Verse 1, "Against Heresies," translated by Matt13weedhacker
1/11/2011.)
[FOOTNOTE]:
Or, “re-capitulation”
[FOOTNOTE]:
“His,” refering to Adam's sin and disobedience.
LATIN TEXT:
“...Hic ipse autem Dominus dicit: Quod
Deus conjunxit, homo ne separet.
Et rursus: Sicut autem
erat in diebus Nœ, erant nubentes, et nuptui dantes, ædificantes,
et plantantes; et sicut erat in diebus Lot, ita erit adventus Filii
hominis. Et quod hoc non
dicit ad genies, ostendit, cum subjungit: Num
cum venerit Filius hominis, inveniet fidem in terra?
Et rursus: Væ
prægnantibus et lactantibus in illis diebus.
Quanquam hæc quoque dicuntur allegorice. Propterea nec tempora
præ finiit, quge Pater
posuit in sua potestate,
ut permaneret mundus per generationes...” -
([Chapter 7] Caput VI.— Secundum Genus Hæreticorum Aggreditur,
Illorum Scilicet Qui Ex Impia de Deo Omnium Conditore Sententia,
Continentiam Exercent. Translated by William Wilson. From Ante-Nicene
Fathers, Vol. 2. Edited by Alexander Roberts, James Donaldson, and A.
Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co.,
1885.) Revised and edited for New Advent by Kevin Knight.)
CLEMENT
OF ALEXANDRIA (circa. 153-217 C.E.):
“...And the Lord says precisely this: “What God has yoked
together, let no man pull apart.”{1}
And again: “Now, just as it was in the days of Noah, [they] were
marrying and [being] given in marriage,” “building, and
planting,” and “as it was in the days of Lot, so [Ltn., (
adventus )] the coming of the Son of man shall be.”{2}
And that he does not say to the genius of this, he shows, when he
adds: “Shall the Son of man when he comes, will he find the faith
on the earth?”{3}
And again: “Woe to the sucklings of those that are with child”
and “in those days.” Although these things are even said
allegorically. And did the times for the end, “THE FATHER HATH PUT
IN HIS OWN POWER,”{4}
as to continue the world through their generations...” -
(Book III, Chapter 6 - According to a heretic, kind of attacks,
namely, who From Their impious sentence of God Creator of all things,
engage in their Content. The Stromata or Miscelanies, translated by
Matt13weedhacker 1/11/2011.)
[FOOTNOTE
1]: Matthew 19:6, Mark 10:9
[FOOTNOTE
2]: Matthew 24:37, Luke 17:28
[FOOTNOTE
3]: Luke 18:8
[FOOTNOTE
4]: Acts 1:7
LATIN
TEXT: “...Post [1.] haec ad illas etiam scripturas
respiciendum esse dicemus quae non sinunt resurrectionem, secundum
animales istos, ne dixerim spiritales, aut hic iam in veritatis
agnitione praesumi aut ab excessu statim vitae vindicari. [2.]
Cum enim et tempora totius spei fixa sint sacrosancto stilo, nec
liceat eam ante constitui, aeque non licebit ita scripturas
interpretari super illam ut possit ante constitui. In adventum opinor
Christi vota nostra suspirant, in saeculi huius occasum, ad diem
domini magnum, diem irae et retributionis, diem
ultimum et occultum nec ulli praeter Patri notum, et tamen
signis atque portentis et concussionibus elementorum et
conflictationibus nationum praenotatum. [3.] Evolverem
prophetias si dominus ipse tacuisset----nisi quod et prophetiae vox
erant domini----sed plus est quod illas suo ore consignat...” -
(Chapter XXII.1-3(A), DE RESURRECTIONE CARNIS LIBER, Q. SEPTIMII
FLORENTIS TERTULLIANI. Tertullian's Treatise on the Resurrection. ©
SPCK. Edited and translated by Canon Ernest Evans, 1960.)
TERTULLIAN
(circa 145–225 C.E.): “...We
must after all this turn our attention to those scriptures also which
forbid our belief in such a resurrection as is held by your
Animalists (for I will not call them Spiritualists),[129]
that it is either to be assumed as taking place now, as soon as men
come to the knowledge of the truth, or else that it is accomplished
immediately after their departure from this life. Now, forasmuch as
the seasons of our entire hope have been fixed in the Holy Scripture,
and since we are not permitted to place the accomplishment thereof,
as I apprehend, previous to Christ's coming, our prayers are directed
towards[130]
the end of this world, to the passing away thereof at the great day
of the Lord-of His wrath and vengeance-the last day, WHICH IS HIDDEN
( FROM ALL ), AND KNOWN TO NONE BUT THE FATHER, although announced
beforehand by signs and wonders, and the dissolution of the elements,
and the conflicts of nations. I would turn out the words of the
prophets, if the Lord Himself had said nothing (except that
prophecies were the Lord's own word); but it is more to my purpose
that He by His own mouth confirms their statement...” -
(Chapter XXII. - The Scripture Bid Our Supposing Either that the
Resurrection is Already Past, or that It Takes Place Immediately at
Death. Our Hopes and Prayers Point to the Last Great Day as the
Period of Its Accomplishment. On the Resurrection of the Flesh.
Translated by Dr. Holmes.)
[FOOTNOTE
129]: For the opinions of those Valentinians who held that
Christ's flesh was composed of soul or of spirit-a refined, ethereal
substance-see Tertullian's De Carne Christi, cc. x.-xv.
TERTULLIAN
(circa 145–225 C.E.): “...Next I shall affirm that we must
pay attention to those scriptures also which forbid us, after the
manner of these soulful men----let me not call them
spiritual----either to assume that the resurrection is already
present in the acknowledgement of the truth, or to claim that it
ensues immediately upon departure from this life. For just as the
times of the hope as a whole are determined in the sacred page, and
it is not permissible for it to be established earlier, so likewise
it will not be permissible for the scriptures concerning it to be so
interpreted as to allow it to be established earlier. Our prayers, I
suppose, yearn for Christ's coming, for the sunset of this age, for
the world also to pass away, at the great day of the Lord,[1]
the day of wrath and retribution, THAT LAST AND SECRET DAY, KNOWN TO
NONE SAVE THE FATHER,[2] yet marked beforehand by signs and
wonders and clashes of the elements and strifes of nations.[3]
I should search the prophecies, if the Lord himself had kept
silence----except that the prophecies too were the Lord's voice: but
it matters more that he seals them with his own mouth...” -
(Chapter 22, TERTULLIAN ON THE RESURRECTION OF THE FLESH Edited and
translated by Canon Ernest Evans, 1960.)
[FOOTNOTE
1]: Cf. Isa. 13. 13; Zeph. 2. 1; Hos. 9. 7.
[FOOTNOTE 2]: Cf. Acts 1. 7.
[FOOTNOTE 2]: Cf. Acts 1. 7.
[FOOTNOTE
3]: Cf. Luke 21. 7.
LATIN
TEXT: “...hic
quoque patrem nemini notum nisi filio affirmat, et patris filium
confessurum confessores et negaturum negatores suos apud patrem,
inducens parabolam filii, non patris, in vineam missi post aliquot
servos et occisi a malis rusticis et a patre defensi, ignorans
et ipse diem et horam ultimam soli patri notam,
disponens regnum discipulis quomodo et sibi dispositum dicit a patre,
habens potestatem legiones angelorum postulandi ad auxilium a patre
si vellet, exclamans quod se deus reliquisset, in patris manibus
spiritum ponens, et post resurrectionem spondens missurum se
discipulis promissionem patris, et novissime mandans ut tinguerent in
patrem et filium et spiritum sanctum...”
- (Pages 121-122, Chapter 26, TERTULLIAN'S TREATISE AGAINST PRAXEAS
text edited by Ernest Evans, 1948.)
TERTULLIAN
(circa 145–225 C.E.): “...He also introduces a parable of the
mission to the vineyard of the Son (not the Father), who was sent
after so many servants,[376] and slain by the husbandmen, and
avenged by the Father. HE IS ALSO IGNORANT OF THE LAST DAY AND HOUR,
WHICH IS KNOWN TO THE FATHER ONLY.[377] He awards the kingdom
to His disciples, as He says it had been appointed to Himself by the
Father.[378] He has power to ask, if He will, legions of
angels from the Father for His help.[379] He exclaims that God
had forsaken Him.[380] He commends His spirit into the hands
of the Father.[381]...” - (Chapter XXVI. - A Brief
Reference to the Gospels of St. Matthew and St. Luke. Their Agreement
with St. John, in Respect to the Distinct Personality of the Father
and the Son. Translated by Dr. Holmes.)
[FOOTNOTE
376]: Matt. xxi. 33-41.
TERTULLIAN
(circa 145–225 C.E.): “...In
the same passage also he affirms that the Father is known to none but
the Son,[7]
and that the Son of the Father will in the presence of the Father
confess them that confess him and deny them that deny him,[8]
while he introduces the parable of a son, not a father, who was sent
into a vineyard after a number of servants < had been sent >
and was killed by wicked rustics and avenged by his Father[1]:
AND HE EVEN HIMSELF KNOWS NOT THE LAST DAY OR HOUR, WHICH IS KNOWN TO
THE FATHER ALONE[2]:
and he ordains for his disciples a kingdom even as he says one has
been ordained for him by his Father[3]:
and he has power to ask his Father for legions of angels to help him,
if he wished[4]:
and he cries aloud that God has forsaken him,[5]
and places his spirit in the Father's hands,[6]
and after the resurrection pledges himself to send to his disciples
the promise of the Father,[7]...” -
(Pages 171-172, Chapter 26, TERTULLIAN'S TREATISE AGAINST PRAXEAS
Translated by Canon Ernest Evans and published by SPCK, 1948.)
[FOOTNOTE
7]: Luke 10. 22.
[FOOTNOTE
8]: Matt. 10. 32.
[FOOTNOTE
1]: Matt. 21. 33-41.
[FOOTNOTE
2]: Mark 13. 32.
[FOOTNOTE
3]: Luke 22. 29.
[FOOTNOTE
4]: Matt. 26. 53.
[FOOTNOTE
5]: Matt. 27. 46 : Mark 15. 34.
[FOOTNOTE
6]: Luke 23. 46.
[FOOTNOTE
7]: Luke 24. 49.
[FOOTNOTE
8]: Matt. 28. 19.
TERTULLIAN
(circa 145–225 C.E.): “...Who “introduces” the parable of
“the Son,” not the Father, who “is sent into the vineyard after
some slaves have been sent, and is slain by wicked rustics,” and
defended by the Father ; WHO “EVEN HIMSELF IS IGNORANT OF THE LAST
DAY AND HOUR, WHICH ARE KNOWN ONLY TO THE FATHER” ; who “arranges
the kingdom” for His disciples “in the way” He says “it has
been aranged for Himself also by the Father” ; who “has the power
to ask legions of angels” to His help “from the Father,” if he
will ; who “calls aloud that God has abandoned Him” ; who “places
His spirit in the Fathers hands” ; and who after His resurection
binds Himself “to send His disciples the Father's promise...” - (Page 103, Chapter 26,
TERTULLIAN “AGAINST PRAXEAS,” TRANSLATIONS OF CHRISTIAN
LITERATURE. SERIES II. LATIN TEXTS By Alexander Souter. Society For
Promoting Christian Knowledge. London The Macmillan Company New York
1920.)
LATIN
TEXT: “...ignorans et ipse diem et horam ultimam soli patri
notam...”
“...and
not knowing the day and hour which is ultimately known only to the
Father...”
“...and
he being ignorant of day and hour which is ultimately known only by
the Father...”
LATIN
TEXT: “...Deus [10.] itaque iudicabit plenius, quia
extremius, per sententiam aeternam tam supplicii quam refrigerii nec
in bestias, sed in sua corpora reuertentibus animabus, et
hoc semel et in eum diem quem solus Pater nouit, ut pendula
expectatione sollicitudo fidei probetur, semper diem obseruans, dum
semper ignorat, cotidie timens, quod cotidie sperat...” -
(Chapter XXXIII. 10, Tertulliani Liber De Anima.)
TERTULLIAN
(circa 145–225 C.E.):
“...Accordingly, God's judgment will be more full and
complete, because it will be pronounced at the very last, in an
eternal irrevocable sentence, both of punishment and of consolation,
(on men whose) souls are not to transmigrate into beasts, but are to
return into their own proper bodies. And all this once for all, AND
ON "THAT DAY, TOO, OF WHICH THE FATHER ONLY KNOWETH;"
(only knoweth, ) in order that by her trembling expectation faith may
make full trial of her anxious sincerity, keeping her gaze ever fixed
on that day, in her perpetual ignorance of it, daily fearing that for
which she yet daily hopes...” - (Chapter XXXIII. - The Judicial
Retribution of These Migrations Refuted with Raillery. A TREATISE ON THE SOUL [ DE ANIMA ]. Translated by Peter Holmes, D.D. (1870) pp.410-541;
reprinted ANF 3 (1885), pp. 181-235.)
LATIN
TEXT: “...De die autem illa et hora nemo scit, neque angeli
caelorum, ( neque Filius ), nisi Pater ( solus )...” - (Section
55, Commentary On Matthew, MPG, as quoted on Page 150,
Footnote 91, “TEXT AND CANON OF THE NEW TESTAMENT, Revisiting the
Corruption of the New Testament: Manuscript, Patristic, and
Apocryphal Evidence,” By Daniel B. Wallace 2011.)
ORIGEN
OF ALEXANDRIA (circa. 185-254 C.E.): “...But of that day and hour no one knows, neither the angels of heaven,
( NEITHER THE SON ), BUT THE FATHER ( ONLY )...” -
(Section 55, “Commentary On Matthew,” translated by
Matt13weedhacker 4/11/2011.)
In
this same footnote Daniel B. Wallace comments:
DANIEL
B. WALLACE: “...This is an exact match in word form and word
order to the Vulgate, but ( with ) “nor the Son” ( neque Filius
)...” - (Page 150, Footnote 91, “TEXT AND CANON OF THE
NEW TESTAMENT, Revisiting the Corruption of the New Testament:
Manuscript, Patristic, and Apocryphal Evidence,” By Daniel B.
Wallace 2011.)
He
also says:
DANIEL
B. WALLACE: “...Origen truly had an acumen for textual
criticism that was extraordinary for the early third century, but
despite claims to the contrary{90}, I was unable to find any
disscussion of this omission by Origen; rather, the extant Latin text
from Section 55 of his Commentary On Matthew attests to the presence
of Gk., ( οὐδὲ
ὁ υἱός ),{91}...” - (Page 150, “TEXT AND CANON OF THE NEW
TESTAMENT, Revisiting the Corruption of the New Testament:
Manuscript, Patristic, and Apocryphal Evidence,” By Daniel B.
Wallace 2011.)
[FOOTNOTE 90]: Ehrman, “Orthodox
Corruption,” Pages 91-92.
LATIN
TEXT: “...Inquit Apostolus: “Dies Domini, sicut fur in nocte,
ita veniet. Cum dixerint pax et firmitas, hunc illis repentinus
adveniet interitus,” [1st Thess. v. 2.]
Item in Actibus Apostolorum: “Nemo potest cognoscere tempus aut
tempora qua Pater posuit in sua potestate.[Act. I. 7.]...” -
(Page 773, MPL.)
CYPRIAN OF CARTHAGE (circa.
200-258 C.E.): “...The apostle says: “The day of the Lord
shall so come as a thief in the night. When they shall say, Peace and
security, then on them shall come sudden destruction.”[4564]
Also in the Acts of the Apostles: “NO ONE CAN KNOW THE TIMES OR SEASONS WHICH THE FATHER HAS PLACED IN HIS OWN POWER.[4565]...”
- (Cyprian Treatise XII Three Books of Testimonies Against the
Jews Book III, Chapter 89, “The end of the world comes suddenly,”
The Writings of the Fathers Down to AD 325 ANTE-NICENE FATHERS VOLUME
5. Hippolytus, Cyprian, Caius, Novatian, Appendix. Edited by
Alexander Roberts, D.D. & James Donaldson, LL.D. Revised and
chronologically arranged, with brief prefaces and occasional notes,
by A. Cleveland Coxe, D.D. T&T CLARK EDINBURGH WM. B. EERDMANS
PUBLISHING COMPANY GRAND RAPIDS, MICHIGAN.)
[FOOTNOTE
4564]: 1st Thess v. 2, 3.”
[FOOTNOTE
4565]: Acts 1. 7.
CYPRIAN
OF CARTHAGE (circa. 200-258 C.E.): “...the
Apostle says: “The day of the Lord, will come as a thief in the
night. When they shall say peace and security, then sudden
destruction is to come upon them,”{^} Also in the Acts of the
Apostles: “NO ONE CAN KNOW THE TIME OR THE SEASONS WHICH THE FATHER HAS PUT IN HIS OWN JURISDICTION.{*}{!}...”
- (Book III, Chapter 89, “The end of the
world comes suddenly,” Cyprian's “Three Books of Testimonies
Against the Jews,” translated by Matt13weedhacker 1/11/2011 revised 2/01/2012.)
[FOOTNOTE
^]: 1st Thess. 5:2.
[FOOTNOTE
*]: Ltn., ( potestate ) “power” or “control”
or “authority”
[FOOTNOTE
!]: Acts 1:7.
