PARALLEL HISTORY BIBLE - Mark 9:25
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 9:25 ιδων 1492 5631 δε 1161 ο 3588 ιησους 2424 οτι 3754 επισυντρεχει 1998 5719 οχλος 3793 επετιμησεν 2008 5656 τω 3588 πνευματι 4151 τω 3588 ακαθαρτω 169 λεγων 3004 5723 αυτω 846 το 3588 πνευμα 4151 το 3588 αλαλον 216 και 2532 κωφον 2974 εγω 1473 σοι 4671 επιτασσω 2004 5719 εξελθε 1831 5628 εξ 1537 αυτου 846 και 2532 μηκετι 3371 εισελθης 1525 5632 εις 1519 αυτον 846
Douay Rheims Bible And when Jesus saw the multitude running together, he threatened the unclean spirit, saying to him: Deaf and dumb spirit, I command thee, go out of him; and enter not any more into him.
King James Bible - Mark 9:25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.
World English Bible When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!"
Early Church Father Links Anf-09 iv.iii.xxiv Pg 58, Npnf-110 iii.LV Pg 57, Npnf-114 iv.v Pg 42, Npnf-114 iv.xxvi Pg 28, Npnf-114 iv.lxvi Pg 31, Npnf-114 v.v Pg 42, Npnf-114 v.xxvi Pg 28, Npnf-114 v.lxvi Pg 31, Npnf-205 viii.i.iv.xv Pg 23, Npnf-208 vii.ix Pg 94
World Wide Bible Resources
Early Christian Commentary - (A.D. 100 - A.D. 325)
Anf-01 viii.iv.cxv Pg 3
Zech. ii. 10–13, Zech. iii. 1, 2.
Anf-02 vi.ii.x Pg 3.1 salvation! Truly you are honourable in your modesty; bearing an open forehead for sinning, but an abashed one for deprecating! I give no place to bashfulness when I am a gainer by its loss; when itself in some son exhorts the man, saying, “Respect not me; it is better that I perish through8514
8514 Per. But “per,” according to Oehler, is used by Tertullian as ="propter” —on your account, for your sake. you, i.e. than you through me.” At all events, the time when (if ever) its danger is serious, is when it is a butt for jeering speech in the presence of insulters, where one man raises himself on his neighbour’s ruin, where there is upward clambering over the prostrate. But among brethren and fellow-servants, where there is common hope, fear,8515
8515 Metus. joy, grief, suffering, because there is a common Spirit from a common Lord and Father, why do you think these brothers to be anything other than yourself? Why flee from the partners of your own mischances, as from such as will derisively cheer them? The body cannot feel gladness at the trouble of any one member,8516
Anf-03 iv.ix.xiv Pg 19 First, He was clad in “sordid attire,” that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him—the instigator, to wit, of Judas the traitor1462
See Zech. iii. “The mystery of His name” refers to the meaning of “Jeshua,” for which see c. ix. above.
Anf-03 v.iv.iv.vii Pg 22 If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,”3200
See Zech. iii.
Anf-03 v.iv.v.viii Pg 21—of what God, is clear enough from the case itself. But they were rebuked, and ordered not to speak; precisely because3694
Luke iv. 41.
3694 Proinde enim. Christ willed Himself to be proclaimed by men, not by unclean spirits, as the Son of God—even that Christ alone to whom this was befitting, because He had sent beforehand men through whom He might become known, and who were assuredly worthier preachers. It was natural to Him3695
3695 Illius erat. to refuse the proclamation of an unclean spirit, at whose command there was an abundance of saints. He, however,3696
3696 Porro. who had never been foretold (if, indeed, he wished to be acknowledged; for if he did not wish so much, his coming was in vain), would not have spurned the testimony of an alien or any sort of substance, who did not happen to have a substance of his own,3697
3697 Propriæ non habebat. but had descended in an alien one. And now, too, as the destroyer also of the Creator, he would have desired nothing better than to be acknowledged by His spirits, and to be divulged for the sake of being feared:3698
3698 Præ timore. only that Marcion says3699
3699 See above, book i. chap. vii. xxvi. and xxvii. that his god is not feared; maintaining that a good being is not an object of fear, but only a judicial being, in whom reside the grounds3700
3700 Materiæ. of fear—anger, severity, judgments, vengeance, condemnation. But it was from fear, undoubtedly, that the evil spirits were cowed.3701
3701 Cedebant. Therefore they confessed that (Christ) was the Son of a God who was to be feared, because they would have an occasion of not submitting if there were none for fearing. Besides, He showed that He was to be feared, because He drave them out, not by persuasion like a good being, but by command and reproof. Or else did he3702
3702 Aut nunquid. reprove them, because they were making him an object of fear, when all the while he did not want to be feared? And in what manner did he wish them to go forth, when they could not do so except with fear? So that he fell into the dilemma3703
3703 Necessitatem. of having to conduct himself contrary to his nature, whereas he might in his simple goodness have at once treated them with leniency. He fell, too, into another false position3704
3704 In aliam notam.—of prevarication, when he permitted himself to be feared by the demons as the Son of the Creator, that he might drive them out, not indeed by his own power, but by the authority of the Creator. “He departed, and went into a desert place.”3705
Edersheim Bible History
Lifetimes viii.xxiv Pg 22.1
Treasury of Scriptural Knowledge, Chapter 9
VERSE (25) -
Mr 1:25-27; 5:7,8 Zec 3:2 Mt 17:18 Lu 4:35,41; 9:42 Jude 1:9
PARALLEL VERSE BIBLE