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PARALLEL HISTORY BIBLE - Mark 11:24
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
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LXX- Greek Septuagint - Mark 11:24 δια 1223 τουτο 5124 λεγω 3004 5719 υμιν 5213 παντα 3956 οσα 3745 αν 302 προσευχομενοι 4336 5740 αιτεισθε 154 5731 πιστευετε 4100 5720 οτι 3754 λαμβανετε 2983 5719 και 2532 εσται 2071 5704 υμιν 5213
Douay Rheims Bible Therefore I say unto you, all things, whatsoever you ask when ye pray, believe that you shall receive; and they shall come unto you.
King James Bible - Mark 11:24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.
World English Bible Therefore I tell you, all things whatever you pray and ask for, believe that you have received them, and you shall have them.
Early Church Father Links Anf-05 iv.v.xii.iv.xliv Pg 7, Anf-09 iv.iii.xxxiii Pg 22, Anf-09 xvi.ii.vii.xxv Pg 9, Npnf-210 iv.iv.iii.iii Pg 6
World Wide Bible Resources
Mark 11:24
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.iii.xix Pg 4
Matt. vii. 7. For the Lord renders His disciples perfect by their seeking after and finding the Father; but that Christ of theirs, who is above, has rendered them perfect, by the fact that He has commanded the Æons not to seek after the Father, persuading them that, though they should labour hard, they would not find Him. And they3085 3085 It seems necessary to read “se quidem” instead of “si quidem,” as in the mss. declare that they themselves are perfect, by the fact that they maintain they have found their Bythus; while the Æons [have been made perfect] through means of this, that He is unsearchable who was inquired after by them.
Anf-01 ix.iii.xiv Pg 18
Matt. vii. 7. that is, that they should inquire how Nous and Aletheia proceeded from Bythus and Sage; whether Logos and Zoe again derive their origin from these and then, whether Anthropos and Ecclesia proceed from Logos and Zoe.
Anf-01 ix.iii.xxxi Pg 6
Matt. vii. 7. they interpret as spoken with this view, that they should discover themselves to be above the Creator, styling themselves greater and better than God, and calling themselves spiritual, but the Creator animal; and [affirming] that for this reason they rise upwards above God, for that they enter in within the Pleroma, while He remains in the intermediate place. Let them, then, prove themselves by their deeds superior to the Creator; for the superior person ought to be proved not by what is said, but by what has a real existence.
Anf-02 vi.iv.v.i Pg 33.1
Anf-02 vi.iv.v.iii Pg 6.1
Anf-02 vi.iv.i.xi Pg 11.1
Anf-02 vi.iv.ii.xx Pg 22.1
Anf-02 vi.iv.iii Pg 119.1
Anf-02 vi.iv.viii.i Pg 3.1
Anf-02 vi.iii.iii.vi Pg 10.1
Anf-03 v.iii.viii Pg 5
2 Cor. v. 17. For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace. For the divinest prophets lived according to Jesus Christ. On this account also they were persecuted, being inspired by grace to fully convince the unbelieving that there is one God, the Almighty, who has manifested Himself by Jesus Christ His Son, who is His Word, not spoken, but essential. For He is not the voice of an articulate utterance, but a substance begotten by divine power, who has in all things pleased Him that sent Him.679 679 Some read ὑποστήσαντι, “that gave Him His hypostasis, or substance.”
Anf-03 v.iii.viii Pg 12
Matt. vii. 7. The Jews had formerly been in covenant with1939 1939 Penes. God; but being afterwards cast off on account of their sins, they began to be1940 1940 Or, “were for the first time.” without God. The Gentiles, on the contrary, had never been in covenant with God; they were only as “a drop from a bucket,” and “as dust from the threshing floor,”1941 1941
Anf-03 v.iii.viii Pg 16
Matt. vii. 7. is suitably said1943 1943 Competit. to one who was aware from whom he ought to ask,—by whom also some promise had been given; that is to say, “the God of Abraham, of Isaac, and of Jacob.” Now, the Gentiles knew nothing either of Him, or of any of His promises. Therefore it was to Israel that he spake when He said, “I am not sent but to the lost sheep of the house of Israel.”1944 1944
Anf-03 vi.iii.xx Pg 17
Matt. vii. 7; Luke xi. 9; αἰτεῖτε, καὶ δοθήσεται, ὑμῖν in both places. Well, you have asked, and have received; you have knocked, and it has been opened to you. Only, I pray that, when you are asking, you be mindful likewise of Tertullian the sinner.8759 8759 [The translator, though so learned and helpful, too often encumbers the text with superfluous interpolations. As many of these, while making the reading difficult, add nothing to the sense yet destroy the terse, crabbed force of the original, I have occasionally restored the spirit of a sentence, by removing them.]
Anf-03 vi.iv.x Pg 4
Matt. vii. 7; Luke xi. 9. and since there are petitions which are made according to the circumstances of each individual; our additional wants have the right—after beginning with the legitimate and customary prayers as a foundation, as it were—of rearing an outer superstructure of petitions, yet with remembrance of the Master’s precepts.
Anf-01 v.ii.v Pg 2
Matt. xviii. 19. such power, how much more that of the bishop and the whole Church! He, therefore, that does not assemble with the Church, has even519 519 Or, “already.” by this manifested his pride, and condemned himself. For it is written, “God resisteth the proud.”520 520
Anf-01 v.ii.v Pg 7
Matt. xviii. 19. such power that Christ stands in the midst of them, how much more will the prayer of the bishop and of the whole Church, ascending up in harmony to God, prevail for the granting of all their petitions in Christ! He, therefore, that separates himself from such, and does not meet in the society where sacrifices523 523 Literally, “in the assembly of sacrifices.” are offered, and with “the Church of the first-born whose names are written in heaven,” is a wolf in sheep’s clothing,524 524
Anf-02 vi.iii.iii.xii Pg 48.1
Anf-01 ix.iv.xv Pg 18
Luke xi. how, when [our Lord] was sitting at meat with a Pharisee, a woman that was a sinner kissed His feet, and anointed them with ointment, with what the Lord said to Simon on her behalf concerning the two debtors;3554 3554
Anf-01 viii.iv.xvii Pg 7
This and following quotation taken promiscuously from Matt. xxiii. and Luke xi. And to the Scribes, ‘Woe unto you, Scribes! for ye have the keys, and ye do not enter in yourselves, and them that are entering in ye hinder; ye blind guides!’
Anf-02 vi.iv.viii.i Pg 3.2
Anf-03 v.iii.xi Pg 9
Luke xi. 9. Away with the man1988 1988 Viderit. who is ever seeking because he never finds; for he seeks there where nothing can be found. Away with him who is always knocking because it will never be opened to him; for he knocks where there is none (to open). Away with him who is always asking because he will never be heard; for he asks of one who does not hear.
Anf-03 v.iv.v.xxvi Pg 19
Luke xi. 9. Who has to give to him that asks, but He to whom all things belong, and whose am I also that am the asker? What, however, have I lost before that other god, that I should seek of him and find it. If it be wisdom and prudence, it is the Creator who has hidden them. Shall I resort to him, then, in quest of them? If it be health4545 4545 Salutem: perhaps salvation. and life, they are at the disposal of the Creator. Nor must anything be sought and found anywhere else than there, where it is kept in secret that it may come to light. So, again, at no other door will I knock than at that out of which my privilege has reached me.4546 4546 Unde sum functus. This obscure clause may mean “the right of praying,” or “the right of access, and boldness to knock.” In fine, if to receive, and to find, and to be admitted, is the fruit of labour and earnestness to him who has asked, and sought, and knocked, understand that these duties have been enjoined, and results promised, by the Creator. As for that most excellent god of yours, coming as he professes gratuitously to help man, who was not his (creature),4547 4547 Ad præstandum non suo homini. he could not have imposed upon him any labour, or (endowed him with) any earnestness. For he would by this time cease to be the most excellent god, were he not spontaneously to give to every one who does not ask, and permit every one who seeks not to find, and open to every one who does not knock. The Creator, on the contrary,4548 4548 Autem. was able to proclaim these duties and rewards by Christ, in order that man, who by sinning had offended his God, might toil on (in his probation), and by his perseverance in asking might receive, and in seeking might find, and in knocking might enter. Accordingly, the preceding similitude4549 4549
Anf-03 vi.iii.xx Pg 17
Matt. vii. 7; Luke xi. 9; αἰτεῖτε, καὶ δοθήσεται, ὑμῖν in both places. Well, you have asked, and have received; you have knocked, and it has been opened to you. Only, I pray that, when you are asking, you be mindful likewise of Tertullian the sinner.8759 8759 [The translator, though so learned and helpful, too often encumbers the text with superfluous interpolations. As many of these, while making the reading difficult, add nothing to the sense yet destroy the terse, crabbed force of the original, I have occasionally restored the spirit of a sentence, by removing them.]
Anf-03 vi.iv.x Pg 4
Matt. vii. 7; Luke xi. 9. and since there are petitions which are made according to the circumstances of each individual; our additional wants have the right—after beginning with the legitimate and customary prayers as a foundation, as it were—of rearing an outer superstructure of petitions, yet with remembrance of the Master’s precepts.
Anf-03 vi.iv.vi Pg 11
Luke xi. 5–9. Moreover, He justly added, “Give us this day,” seeing He had previously said, “Take no careful thought about the morrow, what ye are to eat.”8806 8806
Anf-02 vi.v Pg 133.1
Anf-03 v.iv.v.xxvi Pg 30
Luke xi. 11–13. It will, however, appertain to Him not to give evil instead of good, who has both one and the other in His power. Marcion’s god, on the contrary, not having a scorpion, was unable to refuse to give what he did not possess; only He (could do so), who, having a scorpion, yet gives it not. In like manner, it is He who will give the Holy Spirit, at whose command4556 4556 Apud quem. is also the unholy spirit. When He cast out the “demon which was dumb”4557 4557
Anf-01 ix.iv.xv Pg 24
Luke xviii. also the ten lepers, whom He cleansed in the way simultaneously;3560 3560
Anf-01 ix.iv.xv Pg 26
Luke xviii. also the parable of the judge who feared not God, whom the widow’s importunity led to avenge her cause;3562 3562
Anf-03 v.viii.xxxiii Pg 8
See Luke xviii. 1. or capable of being spontaneously understood,7502 7502
Anf-03 v.iv.v.xxxvi Pg 3
Luke xviii. 1–8. He show us that it is God the judge whom we must importune with prayer, and not Himself, if He is not Himself the judge. But He added, that “God would avenge His own elect.”4918 4918
Anf-01 ix.iv.xv Pg 24
Luke xviii. also the ten lepers, whom He cleansed in the way simultaneously;3560 3560
Anf-01 ix.iv.xv Pg 26
Luke xviii. also the parable of the judge who feared not God, whom the widow’s importunity led to avenge her cause;3562 3562
Anf-01 ix.vi.xxviii Pg 27
Luke xviii. 7, 8. So says the apostle, in like manner, in the Epistle to the Thessalonians: “Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, at the revealing of our Lord Jesus Christ from heaven with His mighty angels, and in a flame of fire, to take vengeance upon those who know not God, and upon those that obey not the Gospel of our Lord Jesus Christ: who shall also be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and to be admired in all them who have believed in Him.”4197 4197
Anf-01 ix.vi.xxxiv Pg 55
Luke xviii. 8. There is nothing to correspond with “putas” in the received text. Paul also refers to this event when he says, “If, however, it is a righteous thing with God to recompense tribulation to them that trouble you, and to you that are troubled rest with us, at the revelation of the Lord Jesus from heaven, with His mighty angels, and in a flame of fire.”4296 4296
Anf-02 vi.iv.iii Pg 86.1
Anf-03 v.iv.v.xxxvi Pg 3
Luke xviii. 1–8. He show us that it is God the judge whom we must importune with prayer, and not Himself, if He is not Himself the judge. But He added, that “God would avenge His own elect.”4918 4918
Anf-03 v.iv.v.xxxvi Pg 4
Luke xviii. 7, 8. Since, then, He who judges will also Himself be the avenger, He proved that the Creator is on that account the specially good God,4919 4919 Meliorem Deum. whom He represented as the avenger of His own elect, who cry day and night to Him. And yet, when He introduces to our view the Creator’s temple, and describes two men worshipping therein with diverse feelings—the Pharisee in pride, the publican in humility—and shows us how they accordingly went down to their homes, one rejected,4920 4920 Reprobatum. the other justified,4921 4921
Treasury of Scriptural Knowledge, Chapter 11VERSE (24) - Mt 7:7-11; 18:19; 21:22 Lu 11:9-13; 18:1-8 Joh 14:13; 15:7
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