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  • PARALLEL HISTORY BIBLE - Mark 9:12


    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

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    LXX- Greek Septuagint - Mark 9:12

    ο 3588 δε 1161 αποκριθεις 611 5679 ειπεν 2036 5627 αυτοις 846 ηλιας 2243 μεν 3303 ελθων 2064 5631 πρωτον 4412 αποκαθιστα 600 5719 παντα 3956 και 2532 πως 4459 γεγραπται 1125 5769 επι 1909 τον 3588 υιον 5207 του 3588 ανθρωπου 444 ινα 2443 πολλα 4183 παθη 3958 5632 και 2532 εξουδενωθη 1847 5686

    Douay Rheims Bible

    Who answering, said to them: Elias, when he shall come first, shall restore all things; and as it is written of the Son of man, that he must suffer many things and be despised.

    King James Bible - Mark 9:12

    And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought.

    World English Bible

    He said to them, "Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised?

    Early Church Father Links

    Anf-09 iv.iii.xxiv Pg 29, Npnf-106 vi.v.lviii Pg 4

    World Wide Bible Resources


    Mark 9:12

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

    Anf-01 ix.iv.xi Pg 36
    The Greek of this passage in St. Mark i. 2 reads, τὰς τρίβους αὐτοῦ, i.e., His paths, which varies from the Hebrew original, to which the text of Irenæus seems to revert, unless indeed his copy of the Gospels contained the reading of the Codex Bezæ. [See book iii. cap. xii. 3, 14, below; also, xiv. 2 and xxiii. 3. On this Codex, see Burgon, Revision Revised, p. 12, etc., and references.]

    The voice of one crying in the wilderness, Prepare ye the way of the Lord, make the paths straight before our God.” Plainly does the commencement of the Gospel quote the words of the holy prophets, and point out Him at once, whom they confessed as God and Lord; Him, the Father of our Lord Jesus Christ, who had also made promise to Him, that He would send His messenger before His face, who was John, crying in the wilderness, in “the spirit and power of Elias,”3425

    3425


    Anf-03 iv.ix.ix Pg 55
    Mal. iii. 1: comp. Matt. xi. 10; Mark i. 2; Luke vii. 27.

    Nor is it a novel practice to the Holy Spirit to call those “angels” whom God has appointed as ministers of His power. For the same John is called not merely an “angel” of Christ, but withal a “lamp” shining before Christ: for David predicts, “I have prepared the lamp for my Christ;”1299

    1299


    Anf-02 vi.ii.i Pg 29.1


    Anf-03 iv.ix.ix Pg 59
    Comp. reference 8, p. 232; and Isa. xl. 3; John i. 23.

    but withal, by pointing out “the Lamb of God,”1303

    1303


    Anf-03 v.iv.v.xxxiii Pg 33
    Isa. xl. 3.

    and as about to come for the purpose of terminating thenceforth the course of the law and the prophets; by their fulfilment and not their extinction, and in order that the kingdom of God might be announced by Christ, He therefore purposely added the assurance that the elements would more easily pass away than His words fail; affirming, as He did, the further fact, that what He had said concerning John had not fallen to the ground.


    Anf-03 vi.iii.vi Pg 6
    Isa. xl. 3; Matt. iii. 3.

    for the Holy Spirit, who is about to come upon us, by the washing away of sins, which faith, sealed in (the name of) the Father, and the Son, and the Holy Spirit, obtains. For if “in the mouth of three witnesses every word shall stand:”8588

    8588


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-03 v.viii.x Pg 4
    Isa. xl. 5.

    They notice God when He says in Genesis, “My Spirit shall not remain among these men, because they are flesh;”7354

    7354


    Anf-03 v.viii.lix Pg 5
    Ver. 5.

    It is the issues of men, not their substances, which he distinguishes. But who does not hold that the judgment of God consists in the twofold sentence, of salvation and of punishment? Therefore it is that “all flesh is grass,” which is destined to the fire; and “all flesh shall see the salvation of God,” which is ordained to eternal life. For myself, I am quite sure that it is in no other flesh than my own that I have committed adultery, nor in any other flesh am I striving after continence. If there be any one who bears about in his person two instruments of lasciviousness, he has it in his power, to be sure, to mow down7742

    7742 Demetere.

    “the grass” of the unclean flesh, and to reserve for himself only that which shall see the salvation of God. But when the same prophet represents to us even nations sometimes estimated as “the small dust of the balance,”7743

    7743


    Anf-03 vi.ii.ii Pg 7
    So the Greek. Hilgenfeld, with the Latin, omits “not.”

    going astray like them, should ask how we may approach Him. To us, then, He declares, “A sacrifice [pleasing] to God is a broken spirit; a smell of sweet savour to the Lord is a heart that glorifieth Him that made it.”1462

    1462 *etc:


    Treasury of Scriptural Knowledge, Chapter 9

    VERSE 	(12) - 

    Mr 1:2-8 Isa 40:3-5 Mal 4:6 Mt 3:1 *etc:


    PARALLEL VERSE BIBLE

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