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  • PARALLEL HISTORY BIBLE - Mark 5:23


    CHAPTERS: Mark 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     

    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, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43

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    LXX- Greek Septuagint - Mark 5:23

    και 2532 παρεκαλει 3870 5707 αυτον 846 πολλα 4183 λεγων 3004 5723 οτι 3754 το 3588 θυγατριον 2365 μου 3450 εσχατως 2079 εχει 2192 5719 ινα 2443 ελθων 2064 5631 επιθης 2007 5632 αυτη 846 τας 3588 χειρας 5495 οπως 3704 σωθη 4982 5686 και 2532 ζησεται 2198 5695

    Douay Rheims Bible

    And he besought him much, saying: My daughter is at the
    point of death, come, lay thy hand upon her, that she may be safe, and may live.

    King James Bible - Mark 5:23

    And besought him greatly, saying, My little daughter lieth at the
    point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.

    World English Bible

    and begged him much, saying, "My little daughter is at the
    point of death. Please come and lay your hands on her, that she may be made healthy, and live."

    Early Church Father Links

    Anf-09 iv.iii.xii Pg 13, Npnf-213 iii.ix.iii Pg 93

    World Wide Bible Resources


    Mark 5:23

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

    Anf-03 vi.iv.vi Pg 9
    Tertullian seems to refer to Matt. xv. 26; Mark vii. 27.

    and again, “Doth a father give his son a stone when he asks for bread?”8804

    8804


    Anf-01 ii.ii.lii Pg 4
    Ps. l. 14, 15.

    For “the sacrifice of God is a broken spirit.”235

    235


    Anf-01 ix.vi.xviii Pg 8
    Ps. l. 14, 15.

    rejecting, indeed, those things by which sinners imagined they could propitiate God, and showing that He does Himself stand in need of nothing; but He exhorts and advises them to those things by which man is justified and draws nigh to God. This same declaration does Esaias make: “To what purpose is the multitude of your sacrifices unto Me? saith the Lord. I am full.”4014

    4014


    Anf-02 vi.iv.iv.xvii Pg 7.1


    Anf-01 ix.iv.xv Pg 19
    Luke vii.

    also about the parable of that rich man who stored up the goods which had accrued to him, to whom it was also said, “In this night they shall demand thy soul from thee; whose then shall those things be which thou hast prepared?”3555

    3555


    Anf-03 v.iv.v.xviii Pg 21
    Tertullian stands alone in the notion that St. John’s inquiry was owing to any withdrawal of the Spirit, so soon before his martyrdom, or any diminution of his faith. The contrary is expressed by Origen, Homil. xxvii., on Luke vii.; Chrysostom on Matt. xi.; Augustine, Sermon. 66, de Verbo; Hilary on Matthew; Jerome on Matthew, and Epist. 121, ad Algas.; Ambrose on Luke, book v. § 93. They say mostly that the inquiry was for the sake of his disciples. (Oxford Library of the Fathers, vol. x. p. 267, note e). [Elucidation V.]

    and return back again of course to the Lord, as to its all-embracing original.4156

    4156 Ut in massalem suam summam.

    Therefore John, being now an ordinary person, and only one of the many,4157

    4157 Unus jam de turba.

    was offended indeed as a man, but not because he expected or thought of another Christ as teaching or doing nothing new, for he was not even expecting such a one.4158

    4158 Eundem.

    Nobody will entertain doubts about any one whom (since he knows him not to exist) he has no expectation or thought of. Now John was quite sure that there was no other God but the Creator, even as a Jew, especially as a prophet.4159

    4159 Etiam prophetes.

    Whatever doubt he felt was evidently rather4160

    4160 Facilius.

    entertained about Him4161

    4161 Jesus.

    whom he knew indeed to exist but knew not whether He were the very Christ.  With this fear, therefore, even John asks the question, “Art thou He that should come, or look we for another?”4162

    4162


    Anf-01 ix.iv.xv Pg 19
    Luke vii.

    also about the parable of that rich man who stored up the goods which had accrued to him, to whom it was also said, “In this night they shall demand thy soul from thee; whose then shall those things be which thou hast prepared?”3555

    3555


    Anf-03 v.iv.v.xviii Pg 21
    Tertullian stands alone in the notion that St. John’s inquiry was owing to any withdrawal of the Spirit, so soon before his martyrdom, or any diminution of his faith. The contrary is expressed by Origen, Homil. xxvii., on Luke vii.; Chrysostom on Matt. xi.; Augustine, Sermon. 66, de Verbo; Hilary on Matthew; Jerome on Matthew, and Epist. 121, ad Algas.; Ambrose on Luke, book v. § 93. They say mostly that the inquiry was for the sake of his disciples. (Oxford Library of the Fathers, vol. x. p. 267, note e). [Elucidation V.]

    and return back again of course to the Lord, as to its all-embracing original.4156

    4156 Ut in massalem suam summam.

    Therefore John, being now an ordinary person, and only one of the many,4157

    4157 Unus jam de turba.

    was offended indeed as a man, but not because he expected or thought of another Christ as teaching or doing nothing new, for he was not even expecting such a one.4158

    4158 Eundem.

    Nobody will entertain doubts about any one whom (since he knows him not to exist) he has no expectation or thought of. Now John was quite sure that there was no other God but the Creator, even as a Jew, especially as a prophet.4159

    4159 Etiam prophetes.

    Whatever doubt he felt was evidently rather4160

    4160 Facilius.

    entertained about Him4161

    4161 Jesus.

    whom he knew indeed to exist but knew not whether He were the very Christ.  With this fear, therefore, even John asks the question, “Art thou He that should come, or look we for another?”4162

    4162


    Anf-03 vi.iii.xi Pg 4
    For instances of this, compare Bible:Matt.20.20">Matt. viii. 5 with Luke vii. 3, 7; and Mark x. 35 with Matt. xx. 20.

    So “He will baptize you” will have to be understood as standing for, “Through Him,” or “Into Him,” “you will be baptized.” But let not (the fact) that “He Himself baptized not” trouble any.  For into whom should He baptize?  Into repentance? Of what use, then, do you make His forerunner? Into remission of sins, which He used to give by a word? Into Himself, whom by humility He was concealing? Into the Holy Spirit, who had not yet descended from the Father?  Into the Church, which His apostles had not yet founded? And thus it was with the selfsame “baptism of John” that His disciples used to baptize, as ministers, with which John before had baptized as forerunner. Let none think it was with some other, because no other exists, except that of Christ subsequently; which at that time, of course, could not be given by His disciples, inasmuch as the glory of the Lord had not yet been fully attained,8656

    8656


    Anf-01 ix.vii.xiv Pg 3
    Luke vii. 12.

    and Lazarus, who had lain four days in the tomb,4545

    4545


    Treasury of Scriptural Knowledge, Chapter 5

    VERSE 	(23) - 

    Mr 7:25-27; 9:21,22 2Sa 12:15,16 Ps 50:15; 107:19 Lu 4:38; 7:2,3,12


    PARALLEL VERSE BIBLE

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