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PARALLEL HISTORY BIBLE - Mark 12:32
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
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LXX- Greek Septuagint - Mark 12:32 και 2532 ειπεν 2036 5627 αυτω 846 ο 3588 γραμματευς 1122 καλως 2573 διδασκαλε 1320 επ 1909 αληθειας 225 ειπας 2036 5627 οτι 3754 εις 1520 εστιν 2076 5748 θεος 2316 και 2532 ουκ 3756 εστιν 2076 5748 αλλος 243 πλην 4133 αυτου 846
Douay Rheims Bible And the scribe said to him: Well, Master, thou hast said in truth, that there is one God, and there is no other besides him.
King James Bible - Mark 12:32 And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:
World English Bible The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he,
Early Church Father Links Anf-07 ix.viii.i Pg 13, Anf-09 iv.iii.xxxiv Pg 48
World Wide Bible Resources
Mark 12:32
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iii.iii.xii Pg 20.2
Anf-01 v.xvii.ii Pg 2
Deut. vi. 4; Mark xii. 29. And again, “Hath not one God created us? Have we not all one Father?1306 1306
Anf-01 v.xv.ii Pg 2
Deut. vi. 4; Mark xii. 29. and thus proclaimed that there was only one God, did yet forthwith confess also our Lord when he said, “The Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord.”1219 1219
Anf-01 ix.vi.iii Pg 8
Deut. vi. 4.
Anf-01 ix.vii.xxiii Pg 3
Deut. vi. 4, 5; 13. Then in the Gospel, casting down the apostasy by means of these expressions, He did both overcome the strong man by His Father’s voice, and He acknowledges the commandment of the law to express His own sentiments, when He says, “Thou shall not tempt the Lord thy God.”4642 4642
Anf-02 vi.ii.viii Pg 26.1
Anf-02 vi.iv.v.xiv Pg 99.1
Anf-03 v.x.ii Pg 7
Deut. vi. 4. And again: “Neither do thou forget the Lord thy God, who brought thee forth from the land of Egypt, out of the house of bondage. Thou shalt fear the Lord thy God, and serve Him only, and cleave to Him, and swear by His name. Ye shall not go after strange gods, and the gods of the nations which are round about you, because the Lord thy God is also a jealous God among you, and lest His anger should be kindled against thee, and destroy thee from off the face of the earth.”8233 8233
Anf-03 iv.ix.ii Pg 8
Deut. vi. 4, 5; Lev. xix. 18; comp. Matt. xxii. 34–40; Mark xii. 28–34; Luke x. 25–28; and for the rest, Ex. xx. 12–17; Deut. v. 16–21; Rom. xiii. 9. Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another’s, shalt thou not covet. For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour—that is, themselves1144 1144 Semetipsos. ? Each other. —they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves,1145 1145 Semetipsos. ? Each other. by falling1146 1146 Excidendo; or, perhaps, “by self-excision,” or “mutual excision.” from immortality, by contravening God’s precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be “like God;” and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another’s, they would not have tasted of the unlawful fruit.
Anf-03 iv.iv.iv Pg 7
Isa. xliv. 8 et seqq. says, “Ye are witnesses whether there is a God except Me.” “And they who mould and carve out at that time were not: all vain! who do that which liketh them, which shall not profit them!” And that whole ensuing discourse sets a ban as well on the artificers as the worshippers: the close of which is, “Learn that their heart is ashes and earth, and that none can free his own soul.” In which sentence David equally includes the makers too. “Such,” says he, “let them become who make them.”184 184
Anf-03 v.iv.iii.xxvi Pg 4
Isa. xliv. 8. of no other God; especially when He was swearing to this very point, that besides himself there was absolutely no God? Is it then of swearing falsely that you convict3037 3037 Deprehendis. Him, or of swearing a vain oath? But it is not possible for him to appear to have sworn falsely, when he was ignorant, as you say he was, that there was another God. For when he swore by that which he knew, he really committed no perjury. But it was not a vain oath for him to swear that there was no other God. It would indeed be a vain oath, if there had been no persons who believed that there were other Gods, like the worshippers of idols then, and the heretics of the present day. Therefore He swears by Himself, in order that you may believe God, even when He swears that there is besides Himself no other God at all. But you have yourself, O Marcion, compelled God to do this. For even so early as then were you foreseen. Hence, if He swears both in His promises and His threatenings, and thus extorts3038 3038 Extorquens. faith which at first was difficult, nothing is unworthy of God which causes men to believe in God. But (you say) God was even then mean3039 3039 Pusillus. enough in His very fierceness, when, in His wrath against the people for their consecration of the calf, He makes this request of His servant Moses: “Let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.”3040 3040
Anf-01 ix.ii.vi Pg 11
Isa. xlv. 5, 6, Isa. xlvi. 9. They further teach that the spirits of wickedness derived their origin from grief. Hence the devil, whom they also call Cosmocrator (the ruler of the world), and the demons, and the angels, and every wicked spiritual being that exists, found the source of their existence. They represent the Demiurge as being the son of that mother of theirs (Achamoth), and Cosmocrator as the creature of the Demiurge. Cosmocrator has knowledge of what is above himself, because he is a spirit of wickedness; but the Demiurge is ignorant of such things, inasmuch as he is merely animal. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is, in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions.
Anf-01 ix.ii.xxx Pg 9
Ex. xx. 5; Isa. xlv. 5, 6. Such are the falsehoods which these people invent.
Anf-03 v.vi.xxi Pg 8
Isa. xlv. 5; xlvi. 9. But for all that, he at least was aware that he had not himself existed before. He understood, therefore, that he had been created, and that there must be a creator of a creature of some sort or other. How happens it, then, that he seemed to himself to be the only being, notwithstanding his uncertainty, and although he had, at any rate, some suspicion of the existence of some creator?
Anf-03 v.vii.xxiv Pg 6
Isa. xlv. 5. And when in another passage he says, in like manner, “Before me there was no God,”7273 7273
Anf-03 v.ix.xviii Pg 4
Isa. xlv. 5. And when He Himself makes this declaration, He denies not the Son, but says that there is no other God; and the Son is not different from the Father. Indeed, if you only look carefully at the contexts which follow such statements as this, you will find that they nearly always have distinct reference to the makers of idols and the worshippers thereof, with a view to the multitude of false gods being expelled by the unity of the Godhead, which nevertheless has a Son; and inasmuch as this Son is undivided and inseparable from the Father, so is He to be reckoned as being in the Father, even when He is not named. The fact is, if He had named Him expressly, He would have separated Him, saying in so many words: “Beside me there is none else, except my Son.” In short He would have made His Son actually another, after excepting Him from others. Suppose the sun to say, “I am the Sun, and there is none other besides me, except my ray,” would you not have remarked how useless was such a statement, as if the ray were not itself reckoned in the sun? He says, then, that there is no God besides Himself in respect of the idolatry both of the Gentiles as well as of Israel; nay, even on account of our heretics also, who fabricate idols with their words, just as the heathen do with their hands; that is to say, they make another God and another Christ. When, therefore, He attested His own unity, the Father took care of the Son’s interests, that Christ should not be supposed to have come from another God, but from Him who had already said, “I am God and there is none other beside me,”7987 7987
Anf-03 v.ix.xviii Pg 5
Isa. xlv. 5, 18; xliv. 6. who shows us that He is the only God, but in company with His Son, with whom “He stretcheth out the heavens alone.”7988 7988
Anf-03 v.ix.xx Pg 4
Isa. xlv. 5. so in the Gospel they simply keep in view the Lord’s answer to Philip, “I and my Father are one;”8007 8007
Anf-01 ix.ii.vi Pg 11
Isa. xlv. 5, 6, Isa. xlvi. 9. They further teach that the spirits of wickedness derived their origin from grief. Hence the devil, whom they also call Cosmocrator (the ruler of the world), and the demons, and the angels, and every wicked spiritual being that exists, found the source of their existence. They represent the Demiurge as being the son of that mother of theirs (Achamoth), and Cosmocrator as the creature of the Demiurge. Cosmocrator has knowledge of what is above himself, because he is a spirit of wickedness; but the Demiurge is ignorant of such things, inasmuch as he is merely animal. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is, in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions.
Anf-01 ix.ii.xxx Pg 9
Ex. xx. 5; Isa. xlv. 5, 6. Such are the falsehoods which these people invent.
Anf-03 v.ix.xiii Pg 4
Isa. xlv. 14, 15 (Sept.). For here too, by saying, “God is in Thee,” and “Thou art God,” he sets forth Two who were God: (in the former expression in Thee, he means) in Christ, and (in the other he means) the Holy Ghost. That is a still grander statement which you will find expressly made in the Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God.”7908 7908
Anf-03 v.v.xxix Pg 9
Isa. xlv. 18. Therefore after it was made, and while awaiting its perfect state,6406 6406 Futura etiam perfecta. it was “without form, and void:” “void” indeed, from the very fact that it was without form (as being not yet perfect to the sight, and at the same time unfurnished as yet with its other qualities);6407 6407 De reliquo nondum instructa. and “without form,” because it was still covered with waters, as if with the rampart of its fecundating moisture,6408 6408 Genitalis humoris. by which is produced our flesh, in a form allied with its own. For to this purport does David say:6409 6409 Canit: “sing,” as the Psalmist. “The earth is the Lord’s, and the fulness thereof; the world, and all that dwell therein: He hath founded it upon the seas, and on the streams hath He established it.”6410 6410
Anf-03 v.v.xxix Pg 25
Isa. xlv. 18. The same earth for certain did He form, which He also made. Now how did He form6422 6422 Demonstravit: “make it visible.” Tertullian here all along makes form and visibility synonymous. it? Of course by saying, “Let the dry land appear.”6423 6423
Anf-03 v.ix.xviii Pg 5
Isa. xlv. 5, 18; xliv. 6. who shows us that He is the only God, but in company with His Son, with whom “He stretcheth out the heavens alone.”7988 7988
Anf-02 vi.iv.iv.xxi Pg 58.1
Anf-02 vi.ii.viii Pg 16.1
Anf-01 ix.iii.x Pg 8
Isa. xlvi. 9. Affirming that He lies, they are themselves liars, attributing all sorts of wickedness to Him; and conceiving of one who is not above this Being as really having an existence, they are thus convicted by their own views of blasphemy against that God who really exists, while they conjure into existence a god who has no existence, to their own condemnation. And thus those who declare themselves “perfect,” and as being possessed of the knowledge of all things, are found to be worse than the heathen, and to entertain more blasphemous opinions even against their own Creator.
Anf-01 ix.ii.vi Pg 11
Isa. xlv. 5, 6, Isa. xlvi. 9. They further teach that the spirits of wickedness derived their origin from grief. Hence the devil, whom they also call Cosmocrator (the ruler of the world), and the demons, and the angels, and every wicked spiritual being that exists, found the source of their existence. They represent the Demiurge as being the son of that mother of theirs (Achamoth), and Cosmocrator as the creature of the Demiurge. Cosmocrator has knowledge of what is above himself, because he is a spirit of wickedness; but the Demiurge is ignorant of such things, inasmuch as he is merely animal. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is, in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions.
Anf-03 v.vi.xxi Pg 8
Isa. xlv. 5; xlvi. 9. But for all that, he at least was aware that he had not himself existed before. He understood, therefore, that he had been created, and that there must be a creator of a creature of some sort or other. How happens it, then, that he seemed to himself to be the only being, notwithstanding his uncertainty, and although he had, at any rate, some suspicion of the existence of some creator?
Anf-03 v.vii.xxiv Pg 7
Isa. xlvi. 9. he strikes at those inexplicable genealogies of the Valentinian Æons. Again, there is an answer to Ebion in the Scripture: “Born,7274 7274
Anf-02 vi.ii.viii Pg 25.1
Anf-02 vi.iv.v.xiv Pg 153.1
Anf-02 iv.ii.ii.xxxv Pg 8.1
Treasury of Scriptural Knowledge, Chapter 12VERSE (32) - De 4:39; 5:7; 6:4 Isa 44:8; 45:5,6,14,18,21,22; 46:9 Jer 10:10-12
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