PARALLEL HISTORY BIBLE - Mark 9:46
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LXX- Greek Septuagint - Mark 9:46 οπου 3699 ο 3588 σκωληξ 4663 αυτων 846 ου 3756 τελευτα 5053 5719 και 2532 το 3588 πυρ 4442 ου 3756 σβεννυται 4570 5743
Douay Rheims Bible Where their worm dieth not, and the fire is not extinguished.
King James Bible - Mark 9:46 Where their worm dieth not, and the fire is not quenched.
World English Bible 'where their worm doesn't die, and the fire is not quenched.'
World Wide Bible Resources
Early Christian Commentary - (A.D. 100 - A.D. 325)
Anf-03 iv.xi.ix Pg 14 By these features also the souls of the martyrs under the altar are distinguished and known. The soul indeed which in the beginning was associated with Adam’s body, which grew with its growth and was moulded after its form proved to be the germ both of the entire substance (of the human soul) and of that (part of) creation.
Luke xvi. 23, 24.
Anf-03 iv.xi.vii Pg 3 Do you suppose that this end of the blessed poor man and the miserable rich man is only imaginary? Then why the name of Lazarus in this narrative, if the circumstance is not in (the category of) a real occurrence? But even if it is to be regarded as imaginary, it will still be a testimony to truth and reality. For unless the soul possessed corporeality, the image of a soul could not possibly contain a finger of a bodily substance; nor would the Scripture feign a statement about the limbs of a body, if these had no existence. But what is that which is removed to Hades1535
Luke xvi. 23, 24.
1535 Ad inferna. [See p. 59, supra.] after the separation of the body; which is there detained; which is reserved until the day of judgment; to which Christ also, on dying, descended? I imagine it is the souls of the patriarchs. But wherefore (all this), if the soul is nothing in its subterranean abode? For nothing it certainly is, if it is not a bodily substance. For whatever is incorporeal is incapable of being kept and guarded in any way; it is also exempt from either punishment or refreshment. That must be a body, by which punishment and refreshment can be experienced. Of this I shall treat more fully in a more fitting place. Therefore, whatever amount of punishment or refreshment the soul tastes in Hades, in its prison or lodging,1536
1536 Diversorio. in the fire or in Abraham’s bosom, it gives proof thereby of its own corporeality. For an incorporeal thing suffers nothing, not having that which makes it capable of suffering; else, if it has such capacity, it must be a bodily substance. For in as far as every corporeal thing is capable of suffering, in so far is that which is capable of suffering also corporeal.1537
1537 Compare De Resur. Carnis, xvii. There is, however, some variation in Tertullian’s language on this subject. In his Apol. xlviii. he speaks as if the soul could not suffer when separated from the body. See also his De Testimonio Animæ, ch. iv., p. 177, supra; and see Bp. Kaye, p. 183.
Anf-03 iv.xi.lvii Pg 19 No one, (he said,) could possibly be despatched from those abodes to report to us how matters went in the nether regions,—a purpose which, (if any could be,) might have been allowable on such an occasion, to persuade a belief in Moses and the prophets. The power of God has, no doubt, sometimes recalled men’s souls to their bodies, as a proof of His own transcendent rights; but there must never be, because of this fact, any agreement supposed to be possible between the divine faith and the arrogant pretensions of sorcerers, and the imposture of dreams, and the licence of poets. But yet in all cases of a true resurrection, when the power of God recalls souls to their bodies, either by the agency of prophets, or of Christ, or of apostles, a complete presumption is afforded us, by the solid, palpable, and ascertained reality (of the revived body), that its true form must be such as to compel one’s belief of the fraudulence of every incorporeal apparition of dead persons.
Luke xvi. 26. [Compare note 15, p. 231. supra.]
Anf-03 vi.vi.iv Pg 10 so that neither of us could approach to the other. And moreover, in the same place where Dinocrates was, there was a pool full of water, having its brink higher than was the stature of the boy; and Dinocrates raised himself up as if to drink. And I was grieved that, although that pool held water, still, on account of the height to its brink, he could not drink. And I was aroused, and knew that my brother was in suffering. But I trusted that my prayer would bring help to his suffering; and I prayed for him every day until we passed over into the prison of the camp, for we were to fight in the camp-show. Then was the birth-day of Geta Cæsar, and I made my prayer for my brother day and night, groaning and weeping that he might be granted to me.
“Diadema,” or rather “diastema.” [Borrowed from Luke xvi. 26. But that gulf could not be passed according to the evangelist.]
Treasury of Scriptural Knowledge, Chapter 9
VERSE (46) -
PARALLEL VERSE BIBLE