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  • PARALLEL HISTORY BIBLE - Mark 6:2


    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, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56

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    LXX- Greek Septuagint - Mark 6:2

    και 2532 γενομενου 1096 5637 σαββατου 4521 ηρξατο 756 5662 εν 1722 τη 3588 συναγωγη 4864 διδασκειν 1321 5721 και 2532 πολλοι 4183 ακουοντες 191 5723 εξεπλησσοντο 1605 5712 λεγοντες 3004 5723 ποθεν 4159 τουτω 5129 ταυτα 5023 και 2532 τις 5101 η 3588 σοφια 4678 η 3588 δοθεισα 1325 5685 αυτω 846 οτι 3754 και 2532 δυναμεις 1411 τοιαυται 5108 δια 1223 των 3588 χειρων 5495 αυτου 846 γινονται 1096 5736

    Douay Rheims Bible

    And when the sabbath was come, he began to teach in the synagogue: and many
    hearing him were in admiration at his doctrine, saying: How came this man by all these things? and what wisdom is this that is given to him, and such mighty works as are wrought by his hands?

    King James Bible - Mark 6:2

    And when the sabbath
    day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?

    World English Bible

    When the Sabbath had come, he began to teach in the synagogue, and many
    hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands?

    Early Church Father Links

    Anf-04 vi.ix.vi.xvi Pg 5, Anf-07 iii.ii.iv.xv Pg 20, Anf-09 iv.iii.xvii Pg 57

    World Wide Bible Resources


    Mark 6:2

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

    Anf-03 v.iv.v.vii Pg 3
    Luke iii. 1 and iv. 31.

    (for such is Marcion’s proposition) he “came down to the Galilean city of Capernaum,” of course meaning3635

    3635 Utique.

    from the heaven of the Creator, to which he had previously descended from his own. What then had been his course,3636

    3636 Ecquid ordinis.

    for him to be described as first descending from his own heaven to the Creator’s? For why should I abstain from censuring those parts of the statement which do not satisfy the requirement of an ordinary narrative, but always end in a falsehood? To be sure, our censure has been once for all expressed in the question, which we have already3637

    3637 See above, book i. chap. xxiii. [Comp. i. cap. xix.]

    suggested: Whether, when descending through the Creator’s domain, and indeed in hostility to him, he could possibly have been admitted by him, and by him been transmitted to the earth, which was equally his territory? Now, however, I want also to know the remainder of his course down, assuming that he came down. For we must not be too nice in inquiring3638

    3638 This is here the force of viderit, our author’s very favourite idiom.

    whether it is supposed that he was seen in any place. To come into view3639

    3639 Apparere.

    indicates3640

    3640 Sapit.

    a sudden unexpected glance, which for a moment fixed3641

    3641 Impegerit.

    the eye upon the object that passed before the view, without staying. But when it happens that a descent has been effected, it is apparent, and comes under the notice of the eyes.3642

    3642 Descendisse autem, dum fit, videtur et subit oculos. Probably this bit of characteristic Latinity had better be rendered thus: “The accomplishment of a descent, however, is, whilst happening, a visible process, and one that meets the eye.” Of the various readings, “dum sit,” “dum it,” “dum fit,” we take the last with Oehler, only understanding the clause as a parenthesis.

    Moreover, it takes account of fact, and thus obliges one to examine in what condition with what preparation,3643

    3643 Suggestu.

    with how much violence or moderation, and further, at what time of the day or night, the descent was made; who, again, saw the descent, who reported it, who seriously avouched the fact, which certainly was not easy to be believed, even after the asseveration. It is, in short, too bad3644

    3644 Indignum.

    that Romulus should have had in Proculus an avoucher of his ascent to heaven, when the Christ of (this) god could not find any one to announce his descent from heaven; just as if the ascent of the one and the descent of the other were not effected on one and the same ladder of falsehood! Then, what had he to do with Galilee, if he did not belong to the Creator by whom3645

    3645 Cui.

    that region was destined (for His Christ) when about to enter on His ministry?3646

    3646 Ingressuro prædicationem.

    As Isaiah says: “Drink in this first, and be prompt, O region of Zabulon and land of Nephthalim, and ye others who (inhabit) the sea-coast, and that of Jordan, Galilee of the nations, ye people who sit in darkness, behold a great light; upon you, who inhabit (that) land, sitting in the shadow of death, the light hath arisen.”3647

    3647


    Anf-03 v.iv.v.xliv Pg 6
    2. According to Irenæus, Epiphanius, and Theodoret, he rejected the genealogy and baptism of Christ; whilst from Tertullian’s statement (chap. vii.) it seems likely that he connected what part of chap. iii.—vers. 1, 2—he chose to retain, with chap. iv. 31, at a leap.


    Anf-03 v.iv.v.vii Pg 26
    Luke iv. 32.

    —not because He taught in opposition to the law and the prophets. No doubt, His divine discourse3658

    3658 Eloquium.

    gave forth both power and grace, building up rather than pulling down the substance of the law and the prophets.  Otherwise, instead of “astonishment, they would feel horror. It would not be admiration, but aversion, prompt and sure, which they would bestow on one who was the destroyer of law and prophets, and the especial propounder as a natural consequence of a rival god; for he would have been unable to teach anything to the disparagement of the law and the prophets, and so far of the Creator also, without premising the doctrine of a different and rival divinity.  Inasmuch, then, as the Scripture makes no other statement on the matter than that the simple force and power of His word produced astonishment, it more naturally3659

    3659 Facilius.

    shows that His teaching was in accordance with the Creator by not denying (that it was so), than that it was in opposition to the Creator, by not asserting (such a fact). And thus He will either have to be acknowledged as belonging to Him,3660

    3660 That is, the Creator.

    in accordance with whom He taught; or else will have to be adjudged a deceiver since He taught in accordance with One whom He had come to oppose. In the same passage, “the spirit of an unclean devil” exclaims: “What have we to do with Thee, Thou Jesus? Art Thou come to destroy us? I know Thee who Thou art, the Holy One of God.”3661

    3661


    Anf-03 v.iv.v.xiii Pg 7
    Luke iv. 32.

    And again:  “Therefore, my people shall know my name in that day.” What name does the prophet mean, but Christ’s?  “That I am He that doth speak—even I.”3909

    3909


    Edersheim Bible History

    Lifetimes viii.xxvii Pg 16.1, Lifetimes viii.xxviii Pg 1.8, Sketches xix Pg 2.3


    Treasury of Scriptural Knowledge, Chapter 6

    VERSE 	(2) - 

    Mr 1:21,22,39 Lu 4:15,31,32


    PARALLEL VERSE BIBLE

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