| |  |
PARALLEL HISTORY BIBLE - Job 28:21
CHAPTERS: Job 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 
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
TEXT: BIB | AUDIO: MISLR - MISC - DAVIS | VIDEO: BIB
ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE
HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB
|
LXX- Greek Septuagint - Job 28:21 λεληθεν παντα 3956 ανθρωπον 444 και 2532 απο 575 πετεινων 4071 του 3588 ουρανου 3772 εκρυβη 2928 5648
Douay Rheims Bible It is hid from the eyes of all living. and the fowls of the air know it not.
King James Bible - Job 28:21 Seeing it is hid from the eyes of all living, and kept close from the fowls of the air.
World English Bible Seeing it is hidden from the eyes of all living, and kept close from the birds of the sky.
World Wide Bible Resources
Job 28:21
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ii.ii.xvi Pg 7
Ps. xxii. 6–8. Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?
Anf-01 viii.iv.xcviii Pg 0
Anf-03 iv.ix.x Pg 48
It is Ps. xxii. in our Bibles, xxi. in LXX. “They dug,” He says, “my hands and feet”1352 1352
Anf-03 iv.ix.xiv Pg 7
See Ps. xxii. 6 (xxi. 7 in LXX., the Alex. ms. of which here agrees well with Tertullian). Which evidences of ignobility suit the First Advent, just as those of sublimity do the Second; when He shall be made no longer “a stone of offence nor a rock of scandal,” but “the highest corner-stone,”1450 1450
Anf-03 v.iv.iv.xvii Pg 10
Ps. xxii. 6. But no internal quality of such a kind does He announce as belonging to Him. In Him dwelt the fulness of the Spirit; therefore I acknowledge Him to be “the rod of the stem of Jesse.” His blooming flower shall be my Christ, upon whom hath rested, according to Isaiah, “the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of piety, and of the fear of the Lord.”3334 3334
Anf-03 v.iv.v.xxi Pg 60
Ps. xxii. 6. seeing that it was His will that “with His stripes we should be healed,”4315 4315
Anf-03 v.vii.xv Pg 17
Ps. xxii. 6. who also had “no form nor comeliness, but His form was ignoble, despised more than all men, a man in suffering, and acquainted with the bearing of weakness.”7164 7164
Anf-01 viii.ii.xxxviii Pg 5
Ps. xxii. 7. And that all these things happened to Christ at the hands of the Jews, you can ascertain. For when He was crucified, they did shoot out the lip, and wagged their heads, saying, “Let Him who raised the dead save Himself.”1848 1848
Anf-01 ix.vi.xxxiv Pg 81
Ps. xxii. 7. and that His garments should be parted, and lots cast upon His raiment;4321 4321
Anf-01 viii.iv.xcviii Pg 0
Anf-03 iv.ix.x Pg 48
It is Ps. xxii. in our Bibles, xxi. in LXX. “They dug,” He says, “my hands and feet”1352 1352
Anf-03 v.iv.iv.vii Pg 11
Ps. xxii. 7. Now these signs of degradation quite suit His first coming, just as the tokens of His majesty do His second advent, when He shall no longer remain “a stone of stumbling and a rock of offence,” but after His rejection become “the chief corner-stone,” accepted and elevated to the top place3189 3189
Anf-03 v.iv.v.xlii Pg 23
Ps. xxii. 16, 7, 8. Of what use now is (your tampering with) the testimony of His garments? If you take it as a booty for your false Christ, still all the Psalm (compensates) the vesture of Christ.5142 5142 We append the original of these obscure sentences: “Quo jam testimonium vestimentorum? Habe falsi tui prædam; totus psalmus vestimenta sunt Christi.” The general sense is apparent. If Marcion does suppress the details about Christ’s garments at the cross, to escape the inconvenient proof they afford that Christ is the object of prophecies, yet there are so many other points of agreement between this wonderful Psalm and St. Luke’s history of the crucifixion (not expunged, as it would seem, by the heretic), that they quite compensate for the loss of this passage about the garments (Oehler). But, behold, the very elements are shaken. For their Lord was suffering. If, however, it was their enemy to whom all this injury was done, the heaven would have gleamed with light, the sun would have been even more radiant, and the day would have prolonged its course5143 5143
Anf-01 ii.ii.xvi Pg 6
Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version. And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.”71 71
Anf-01 ix.vi.xxxiv Pg 4
Isa. liii. 3. and sat upon the foal of an ass,4256 4256
Anf-01 ix.vi.xxxiv Pg 74
Isa. liii. 3. and sitting upon the foal of an ass,4314 4314
Anf-02 vi.iii.iii.i Pg 13.1
Anf-02 vi.iv.ii.v Pg 20.1
Anf-03 v.iv.iv.vii Pg 7
Isa. liii. 2, 3, according to the Septuagint. “marred more than the sons of men; a man stricken with sorrows, and knowing how to bear our infirmity;”3185 3185
Anf-03 iv.ix.ix Pg 67
See Isa. liii. 3; 7, in LXX.; and comp. Ps. xxxviii. 17 (xxxvii. 18 in LXX.) in the “Great Bible” of 1539. If He “neither did contend nor shout, nor was His voice heard abroad,” who “crushed not the bruised reed”—Israel’s faith, who “quenched not the burning flax”1309 1309
Anf-03 iv.ix.xiv Pg 4
See Ps. xxxviii. 17 in the “Great Bible” (xxxvii. 18 in LXX.). Also Isa. liii. 3 in LXX. and knowing how to bear infirmity:” to wit as having been set by the Father “for a stone of offence,”1447 1447
Anf-03 v.iv.iv.xvii Pg 13
Isa. liii. 3; 7. who did not struggle nor cry, nor was His voice heard in the street who broke not the bruised reed—that is, the shattered faith of the Jews—nor quenched the smoking flax—that is, the freshly-kindled3337 3337 Momentaneum. ardour of the Gentiles. He can be none other than the Man who was foretold. It is right that His conduct3338 3338 Actum. be investigated according to the rule of Scripture, distinguishable as it is unless I am mistaken, by the twofold operation of preaching3339 3339 Prædicationis. and of miracle. But the treatment of both these topics I shall so arrange as to postpone, to the chapter wherein I have determined to discuss the actual gospel of Marcion, the consideration of His wonderful doctrines and miracles—with a view, however, to our present purpose. Let us here, then, in general terms complete the subject which we had entered upon, by indicating, as we pass on,3340 3340 Interim. how Christ was fore-announced by Isaiah as a preacher: “For who is there among you,” says he, “that feareth the Lord, that obeyeth the voice of His Son?”3341 3341
Anf-03 v.vii.xv Pg 5
Isa. liii. 3, Sept. and Jeremiah: “He is a man, and who hath known Him?”7152 7152
Anf-03 v.vii.xv Pg 18
Isa. liii. 3, Sept. Here they discover a human being mingled with a divine one and so they deny the manhood. They believe that He died, and maintain that a being which has died was born of an incorruptible substance;7165 7165 Ex incorruptela. as if, forsooth, corruptibility7166 7166 Corruptela. were something else than death! But our flesh, too, ought immediately to have risen again. Wait a while. Christ has not yet subdued His enemies, so as to be able to triumph over them in company with His friends.
Anf-03 v.iv.iv.vii Pg 8
See Isa. lii. 14; liii. 3, 4. “placed by the Father as a stone of stumbling and a rock of offence;”3186 3186
Anf-03 v.iv.v.xiv Pg 48
Famulis et magistratibus. It is uncertain what passage this quotation represents. It sounds like some of the clauses of Isa. liii. Now, since hatred was predicted against that Son of man who has His mission from the Creator, whilst the Gospel testifies that the name of Christians, as derived from Christ, was to be hated for the Son of man’s sake, because He is Christ, it determines the point that that was the Son of man in the matter of hatred who came according to the Creator’s purpose, and against whom the hatred was predicted. And even if He had not yet come, the hatred of His name which exists at the present day could not in any case have possibly preceded Him who was to bear the name.3980 3980 Personam nominis. But He has both suffered the penalty3981 3981 Sancitur. in our presence, and surrendered His life, laying it down for our sakes, and is held in contempt by the Gentiles. And He who was born (into the world) will be that very Son of man on whose account our name also is rejected.
Anf-01 ix.vii.xv Pg 3
Gen. ix. 5, 6, LXX. and again, “Whosoever will shed man’s blood,4565 4565 One of the mss. reads here: Sanguis pro sanguine ejus effundetur. it shall be shed for his blood.” In like manner, too, did the Lord say to those who should afterwards shed His blood, “All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.”4566 4566
Anf-01 v.xv.ii Pg 6
Gen. v. 1, Gen. ix. 6. And that [the Son of God] was to be made man [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”1223 1223
Anf-03 v.viii.xxxix Pg 9
Gen. ix. 5, 6. He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it—such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection.7542 7542
Anf-03 iv.iv.xv Pg 6
See Gen. i. 26, 27; ix. 6; and comp. 1 Cor. xi. 7. to God; so as to render to Cæsar indeed money, to God yourself. Otherwise, what will be God’s, if all things are Cæsar’s? “Then,” do you say, “the lamps before my doors, and the laurels on my posts are an honour to God?” They are there of course, not because they are an honour to God, but to him who is honour in God’s stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world’s literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyræus, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances280 280 The word is the same as that for “the mouth” of a river, etc. Hence Oehler supposes the “entrances” or “mouths” here referred to to be the mouths of fountains, where nymphs were supposed to dwell. Nympha is supposed to be the same word as Lympha. See Hor. Sat. i. 5, 97; and Macleane’s note. are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates. And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed. So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family.281 281 [He seems to refer to some Providential event, perhaps announced in a dream, not necessarily out of the course of common occurrences.] Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle’s precept,282 282
Anf-03 v.iv.iii.xvii Pg 10
2 Sam. xii. 13. which also restored the house of Israel as often as it condemned it, and addressed to it consolation no less frequently than reproof. Do not therefore look at God simply as Judge, but turn your attention also to examples of His conduct as the Most Good.2906 2906 Optimi. Noting Him, as you do, when He takes vengeance, consider Him likewise when He shows mercy.2907 2907 Indulget. In the scale, against His severity place His gentleness. When you shall have discovered both qualities to co-exist in the Creator, you will find in Him that very circumstance which induces you to think there is another God. Lastly, come and examine into His doctrine, discipline, precepts, and counsels. You will perhaps say that there are equally good prescriptions in human laws. But Moses and God existed before all your Lycurguses and Solons. There is not one after-age2908 2908 Posteritas. which does not take from primitive sources. At any rate, my Creator did not learn from your God to issue such commandments as: Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet what is thy neighbour’s; honour thy father and thy mother; and, thou shalt love thy neighbour as thyself. To these prime counsels of innocence, chastity, and justice, and piety, are also added prescriptions of humanity, as when every seventh year slaves are released for liberty;2909 2909
Anf-03 v.iv.v.x Pg 13
2 Sam. xii. 13. how king Ahab in like manner, the husband of Jezebel, guilty of idolatry and of the blood of Naboth, obtained pardon because of his repentance;3772 3772
Anf-03 v.iv.vi.xi Pg 12
2 Sam. xii. 13. —preferring, indeed, the sinner’s repentance to his death, of course because of His gracious attribute of mercy.5689 5689
Anf-03 iv.iv.xiv Pg 3
Literally, “in a fat,” etc., [or, “in a rich”]. and acceptable sacrifice, according as Thou, the ever-truthful458 458 Literally, “the not false and true God.” God, hast foreordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen.”459 459
Anf-01 viii.ii.xliv Pg 2
Deut. xxx. 15; 19. And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all: “Wash you, make you clean; put away evils from your souls; learn to do well; judge the orphan, and plead for the widow: and come and let us reason together, saith the Lord: And if your sins be as scarlet, I will make them white as wool; and if they be red like as crimson, I will make them white as snow. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye do not obey Me, the sword shall devour you: for the mouth of the Lord hath spoken it.”1857 1857
Anf-01 ix.vi.xvii Pg 22
Deut. xxx. 19, 20. Preparing man for this life, the Lord Himself did speak in His own person to all alike the words of the Decalogue; and therefore, in like manner, do they remain permanently with us,4001 4001 [Most noteworthy among primitive testimonies to the catholic reception of the Decalogue.] receiving by means of His advent in the flesh, extension and increase, but not abrogation.
Anf-02 vi.iv.v.xiv Pg 23.1
Anf-02 vi.iv.vi.vi Pg 27.1
Anf-03 v.iv.v.xv Pg 17
Deut. xxx. 19. Which statement was really a presage of3997 3997 Portendebat in. this temper of the gospel. Besides, what sort of being is that who, to insinuate a belief in his own goodness, invidiously contrasted3998 3998 Opposuit. with it the Creator’s severity? Of little worth is the recommendation which has for its prop the defamation of another. And yet by thus setting forth the severity of the Creator, he, in fact, affirmed Him to be an object of fear.3999 3999 Timendum. Now if He be an object of fear, He is of course more worthy of being obeyed than slighted; and thus Marcion’s Christ begins to teach favourably to the Creator’s interests.4000 4000 Creatori docere. Then, on the admission above mentioned, since the woe which has regard to the rich is the Creator’s, it follows that it is not Christ, but the Creator, who is angry with the rich; while Christ approves of4001 4001 Ratas habet. the incentives of the rich4002 4002 Divitum causas. —I mean, their pride, their pomp,4003 4003 Gloriam. their love of the world, and their contempt of God, owing to which they deserve the woe of the Creator. But how happens it that the reprobation of the rich does not proceed from the same God who had just before expressed approbation of the poor? There is nobody but reprobates the opposite of that which he has approved. If, therefore, there be imputed to the Creator the woe pronounced against the rich, there must be claimed for Him also the promise of the blessing upon the poor; and thus the entire work of the Creator devolves on Christ.—If to Marcion’s god there be ascribed the blessing of the poor, he must also have imputed to him the malediction of the rich; and thus will he become the Creator’s equal,4004 4004 Erit par creatoris. both good and judicial; nor will there be left any room for that distinction whereby two gods are made; and when this distinction is removed, there will remain the verity which pronounces the Creator to be the one only God. Since, therefore, “woe” is a word indicative of malediction, or of some unusually austere4005 4005 Austerioris. exclamation; and since it is by Christ uttered against the rich, I shall have to show that the Creator is also a despiser4006 4006 Aspernatorem. of the rich, as I have shown Him to be the defender4007 4007 Advocatorem. of the poor, in order that I may prove Christ to be on the Creator’s side in this matter, even when He enriched Solomon.4008 4008
Anf-01 ix.vi.iii Pg 2
Deut. xxxii. 1. Again, David saying that his help came from the Lord, asserts: “My help is from the Lord, who made heaven and earth.”3809 3809
Anf-01 vi.ii.ix Pg 8
Isa. i. 2. These are in proof.1555 1555 In proof of the spiritual meaning of circumcision; but Hilgenfeld joins the words to the preceding sentence. And again He saith, “Hear the word of the Lord, ye rulers of this people.”1556
Anf-01 ix.vi.iii Pg 4
Isa. i. 2. And again: “Thus saith the Lord God, who made the heaven, and stretched it out; who established the earth, and the things in it; and who giveth breath to the people upon it, and spirit to them who walk therein.”3811 3811
Anf-01 ix.vi.xlii Pg 5
Isa. i. 2. And again, where He says that these children are aliens: “Strange children have lied unto Me.”4439 4439
Anf-02 vi.iv.iv.xxi Pg 53.1
Anf-02 vi.iii.i.ix Pg 15.1
Anf-03 iv.ix.iii Pg 8
Again an error; for these words precede the others. These are found in Isa. i. 2. and again, “And if ye shall have outstretched hands, I will avert my face from you; and if ye shall have multiplied prayers, I will not hear you: for your hands are full of blood;”1168 1168
Anf-03 iv.ix.iii Pg 23
Comp. Isa. i. 2 as above, and Acts xiii. 17. in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions,1183 1183 Sæculi. or fed on this world’s1184 1184
Anf-03 iv.ix.ix Pg 25
Isa. i. 2, as before. So, too, Egypt is sometimes understood to mean the whole world1271 1271 Orbis. in that prophet, on the count of superstition and malediction.1272 1272
Anf-03 v.iv.iv.xiii Pg 31
Isa. i. 2. So likewise by Egypt is sometimes understood, in His sense,3284 3284 Apud illum, i.e., Creatorem. the whole world as being marked out by superstition and a curse.3285 3285 Maledictionis. By a similar usage Babylon also in our (St.) John is a figure of the city of Rome, as being like (Babylon) great and proud in royal power, and warring down the saints of God. Now it was in accordance with this style that He called the magi by the name of Samaritans, because (as we have said) they had practised idolatry as did the Samaritans. Moreover, by the phrase “before or against the king of Assyria,” understand “against Herod;” against whom the magi then opposed themselves, when they refrained from carrying him back word concerning Christ, whom he was seeking to destroy.
Anf-03 v.iv.iv.xxiv Pg 41
Isa. i. 2. Now, for my own part indeed, even though Scripture held out no hand of heavenly hope to me (as, in fact, it so often does), I should still possess a sufficient presumption3474 3474 Præjudicium. of even this promise, in my present enjoyment of the earthly gift; and I should look out for something also of the heavenly, from Him who is the God of heaven as well as of earth. I should thus believe that the Christ who promises the higher blessings is (the Son) of Him who had also promised the lower ones; who had, moreover, afforded proofs of greater gifts by smaller ones; who had reserved for His Christ alone this revelation3475 3475 Præconium. of a (perhaps3476 3476 Si forte. ) unheard of kingdom, so that, while the earthly glory was announced by His servants, the heavenly might have God Himself for its messenger. You, however, argue for another Christ, from the very circumstance that He proclaims a new kingdom. You ought first to bring forward some example of His beneficence,3477 3477 Indulgentiæ. that I may have no good reason for doubting the credibility of the great promise, which you say ought to be hoped for; nay, it is before all things necessary that you should prove that a heaven belongs to Him, whom you declare to be a promiser of heavenly things. As it is, you invite us to dinner, but do not point out your house; you assert a kingdom, but show us no royal state.3478 3478 Regiam: perhaps “capital” or “palace.” Can it be that your Christ promises a kingdom of heaven, without having a heaven; as He displayed Himself man, without having flesh? O what a phantom from first to last!3479 3479 Omne. O hollow pretence of a mighty promise!
Anf-03 v.iv.vi.ix Pg 30
Isa. i. 2. yet He added not “from the womb.” Now, why should He have added so superfluously this phrase “from the womb” (as if there could be any doubt about any one’s having been born from the womb), unless the Holy Ghost had wished the words to be with especial care5609 5609 Curiosius. understood of Christ? “I have begotten Thee from the womb,” that is to say, from a womb only, without a man’s seed, making it a condition of a fleshly body5610 5610 Deputans carni: a note against Docetism. that it should come out of a womb. What is here added (in the Psalm), “Thou art a priest for ever,”5611 5611
Anf-03 vi.iv.ii Pg 5
Isa. i. 2. Moreover, in saying “Father,” we also call Him “God.” That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; “for I,” saith He, “and the Father are One.”8771 8771
Anf-03 v.iv.iv.vi Pg 14
Isa. i. 2, 3. We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet: “The person of our Spirit, Christ the Lord,”3169 3169 This seems to be a translation with a slight alteration of the LXX. version of Lam. iv. 20, πνεῦμα προσώπου ἡμῶν Χριστὸς Κύριος . who from the beginning was both heard and seen as the Father’s vicegerent in the name of God), are well aware that His words, when actually upbraiding Israel, were the same as those which it was foretold that He should denounce against him: “Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger.”3170 3170
Anf-03 v.iv.v.xxi Pg 36
Isa. lvii. i. When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291 4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun. no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil. “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292 4292
Edersheim Bible History Lifetimes xi.xii Pg 35.5
Treasury of Scriptural Knowledge, Chapter 28VERSE (21) - Ps 49:3,4 Mt 11:25; 13:17,35 1Co 2:7-10 Col 2:3
|
|
PARALLEL VERSE BIBLE
|
