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  • PARALLEL HISTORY BIBLE - Hebrews 12:4


    CHAPTERS: Hebrews 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29

    TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS - FOCHT   |   VIDEO: BIB - COMM


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    LXX- Greek Septuagint - Hebrews 12:4

    ουπω 3768 μεχρις 3360 αιματος 129 αντικατεστητε 478 5627 προς 4314 την 3588 αμαρτιαν 266 ανταγωνιζομενοι 464 5740

    Douay Rheims Bible

    For you have not yet resisted unto blood, striving against sin:

    King James Bible - Hebrews 12:4

    Ye have not yet resisted unto blood, striving against sin.

    World English Bible

    You have not yet resisted to blood, striving against sin;

    Early Church Father Links

    Npnf-112 iv.xxv Pg 5, Npnf-113 iv.v.iii Pg 43, Npnf-113 iv.iv.viii Pg 74, Npnf-113 iv.vi.iii Pg 10, Npnf-113 v.iv.x Pg 31, Npnf-114 v.xxxiii Pg 0, Npnf-114 v.xxxiii Pg 2, Npnf-114 vi.xxxiii Pg 0, Npnf-114 vi.xxxiii Pg 2, Npnf-208 ix.ccxli Pg 6

    World Wide Bible Resources


    Hebrews 12:4

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

    Anf-02 vi.iv.iv.xv Pg 11.1


    Npnf-201 iii.xi.xli Pg 13
    Heb. x. 34. Upon the authorship of the Epistle to the Hebrews, see Bk. III. chap. 3, note 17; and upon Eusebius’ opinion in the matter, see Bk. III. chap. 25, note 1.

    like those to whom Paul bore witness. I know of no one unless possibly some one who fell into their hands, who, up to this time, denied the Lord.


    Anf-03 v.x.xii Pg 8
    Rev. ii. 13.

    the very faithful martyr, who was slain where Satan dwelleth. Also to the angel of the church in Philadelphia8299

    8299


    Npnf-201 iii.viii.xxxii Pg 24
    μ€ρτυρες. The word is evidently used here in its earlier sense of “witnesses,” referring to those who testified to Christ even if they did not seal their testimony with death. This was the original use of the word, and continued very common during the first two centuries, after which it became the technical term for persons actually martyred and was confined to them, while ὁμολογητής, “confessor,” gradually came into use as the technical term for those who had borne testimony in the midst of persecution, but had not suffered death. As early as the first century (cf. Acts xxii. 20 and Rev. ii. 13) μ€ρτυς was used of martyrs, but not as distinguishing them from other witnesses to the truth. See the remarks of Lightfoot, in his edition of Clement of Rome, p. 46.

    and as relatives of the Lord. And profound peace being established in every church, they remained until the reign of the Emperor Trajan,886

    886 This part of the quotation has already been given in Eusebius’ own words in chap. 20, §8. See note 5 on that chapter.

    and until the above-mentioned Symeon, son of Clopas, an uncle of the Lord, was informed against by the heretics, and was himself in like manner accused for the same cause887

    887 ἐπὶ τῷ αὐτῷ λόγῳ, that is, was accused for the same reason that the grandsons of Judas (whom Hegesippus had mentioned just before) were; namely, because he belonged to the line of David. See chap. 20; but compare also the remarks made in note 10, above.

    before the governor Atticus.888

    888 ἐπὶ ᾽Αττικοῦ τοῦ ὑπατικοῦ. See above, note 9.

    And after being tortured for many days he suffered martyrdom, and all, including even the proconsul, marveled that, at the age of one hundred and twenty years, he could endure so much. And orders were given that he should be crucified.”


    Npnf-201 iii.viii.xxxii Pg 24
    μ€ρτυρες. The word is evidently used here in its earlier sense of “witnesses,” referring to those who testified to Christ even if they did not seal their testimony with death. This was the original use of the word, and continued very common during the first two centuries, after which it became the technical term for persons actually martyred and was confined to them, while ὁμολογητής, “confessor,” gradually came into use as the technical term for those who had borne testimony in the midst of persecution, but had not suffered death. As early as the first century (cf. Acts xxii. 20 and Rev. ii. 13) μ€ρτυς was used of martyrs, but not as distinguishing them from other witnesses to the truth. See the remarks of Lightfoot, in his edition of Clement of Rome, p. 46.

    and as relatives of the Lord. And profound peace being established in every church, they remained until the reign of the Emperor Trajan,886

    886 This part of the quotation has already been given in Eusebius’ own words in chap. 20, §8. See note 5 on that chapter.

    and until the above-mentioned Symeon, son of Clopas, an uncle of the Lord, was informed against by the heretics, and was himself in like manner accused for the same cause887

    887 ἐπὶ τῷ αὐτῷ λόγῳ, that is, was accused for the same reason that the grandsons of Judas (whom Hegesippus had mentioned just before) were; namely, because he belonged to the line of David. See chap. 20; but compare also the remarks made in note 10, above.

    before the governor Atticus.888

    888 ἐπὶ ᾽Αττικοῦ τοῦ ὑπατικοῦ. See above, note 9.

    And after being tortured for many days he suffered martyrdom, and all, including even the proconsul, marveled that, at the age of one hundred and twenty years, he could endure so much. And orders were given that he should be crucified.”


    Anf-02 vi.iii.ii.xi Pg 17.1


    Anf-03 iv.xi.lv Pg 12
    Rev. vi. 9.

    displays no other souls as in it besides the souls of the martyrs? How is it that the most heroic martyr Perpetua on the day of her passion saw only her fellow-martyrs there, in the revelation which she received of Paradise, if it were not that the sword which guarded the entrance permitted none to go in thereat, except those who had died in Christ and not in Adam? A new death for God, even the extraordinary one for Christ, is admitted into the reception-room of mortality, specially altered and adapted to receive the new-comer. Observe, then, the difference between a heathen and a Christian in their death: if you have to lay down your life for God, as the Comforter1809

    1809 Paracletus.

    counsels, it is not in gentle fevers and on soft beds, but in the sharp pains of martyrdom: you must take up the cross and bear it after your Master, as He has Himself instructed you.1810

    1810


    Anf-03 iv.xi.viii Pg 4
    Rev. vi. 9.



    Anf-03 v.x.xii Pg 11
    Rev. vi. 9.

    and support their patience by the assured hope of revenge; and, clothed in their robes, wear the dazzling halo of brightness, until others also may fully share in their glory. For yet again a countless throng are revealed, clothed in white and distinguished by palms of victory, celebrating their triumph doubtless over Antichrist, since one of the elders says, “These are they who come out of that great tribulation, and have washed their robes, and made them white in the blood of the Lamb.”8302

    8302


    Anf-03 v.viii.xxv Pg 3
    Rev. vi. 9, 10.

    (taught, I say, to wait), in order that the world may first drink to the dregs the plagues that await it out of the vials of the angels,7456

    7456


    Anf-03 v.viii.xxxviii Pg 3
    Rev. vi. 9–11.

    was quite able to display them before our eyes rising without a body of flesh. I, however, for my part prefer (believing) that it is impossible for God to practise deception (weak as He only could be in respect of artifice), from any fear of seeming to have given preliminary proofs of a thing in a way which is inconsistent with His actual disposal of the thing; nay more, from a fear that, since He was not powerful enough to show us a sample of the resurrection without the flesh, He might with still greater infirmity be unable to display (by and by) the full accomplishment of the sample in the self-same substance of the flesh. No example, indeed, is greater than the thing of which it is a sample. Greater, however, it is, if souls with their body are to be raised as the evidence of their resurrection without the body, so as that the entire salvation of man in soul and body should become a guarantee for only the half, the soul; whereas the condition in all examples is, that which would be deemed the less—I mean the resurrection of the soul only—should be the foretaste, as it were, of the rising of the flesh also at its appointed time. And therefore, according to our estimate of the truth, those examples of dead persons who were raised by the Lord were indeed a proof of the resurrection both of the flesh and of the soul,—a proof, in fact, that this gift was to be denied to neither substance. Considered, however, as examples only, they expressed all the less significance—less, indeed, than Christ will express at last—for they were not raised up for glory and immortality, but only for another death.


    Anf-02 vi.iii.ii.xi Pg 17.1


    Anf-03 v.viii.xxxviii Pg 3
    Rev. vi. 9–11.

    was quite able to display them before our eyes rising without a body of flesh. I, however, for my part prefer (believing) that it is impossible for God to practise deception (weak as He only could be in respect of artifice), from any fear of seeming to have given preliminary proofs of a thing in a way which is inconsistent with His actual disposal of the thing; nay more, from a fear that, since He was not powerful enough to show us a sample of the resurrection without the flesh, He might with still greater infirmity be unable to display (by and by) the full accomplishment of the sample in the self-same substance of the flesh. No example, indeed, is greater than the thing of which it is a sample. Greater, however, it is, if souls with their body are to be raised as the evidence of their resurrection without the body, so as that the entire salvation of man in soul and body should become a guarantee for only the half, the soul; whereas the condition in all examples is, that which would be deemed the less—I mean the resurrection of the soul only—should be the foretaste, as it were, of the rising of the flesh also at its appointed time. And therefore, according to our estimate of the truth, those examples of dead persons who were raised by the Lord were indeed a proof of the resurrection both of the flesh and of the soul,—a proof, in fact, that this gift was to be denied to neither substance. Considered, however, as examples only, they expressed all the less significance—less, indeed, than Christ will express at last—for they were not raised up for glory and immortality, but only for another death.


    Anf-03 iv.ix.ix Pg 28
    See Rev. xvii., etc.

    On this wise, accordingly, (Scripture)1274

    1274 Or we may supply here [“Isaiah”].

    entitled the magi also with the appellation of “Samaritans,”—“despoiled” (of that) which they had had in common with the Samaritans, as we have said—idolatry in opposition to the Lord.  (It1275

    1275 Or, “he.”

    adds), “in opposition,” moreover, “to the king of the Assyrians,”—in opposition to the devil, who to this hour thinks himself to be reigning, if he detrudes the saints from the religion of God.


    Anf-03 v.x.xii Pg 14
    Rev. xvii. 6.

    doubtless the supplies needful for her drunkenness are furnished by the cups of martyrdoms; and what suffering the fear of martyrdoms will entail, is in like manner shown. For among all the castaways, nay, taking precedence of them all, are the fearful. “But the fearful,” says John—and then come the others—“will have their part in the lake of fire and brimstone.”8305

    8305


    Treasury of Scriptural Knowledge, Chapter 12

    VERSE 	(4) - 

    :2; 10:32-34 Mt 24:9 1Co 10:13 2Ti 4:6,7 Re 2:13; 6:9-11; 12:11; 17:6


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