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PARALLEL HISTORY BIBLE - Mark 7:28
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
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LXX- Greek Septuagint - Mark 7:28 η 3588 δε 1161 απεκριθη 611 5662 και 2532 λεγει 3004 5719 αυτω 846 ναι 3483 κυριε 2962 και 2532 γαρ 1063 τα 3588 κυναρια 2952 υποκατω 5270 της 3588 τραπεζης 5132 εσθιει 2068 5719 απο 575 των 3588 ψιχιων 5589 των 3588 παιδιων 3813
Douay Rheims Bible But she answered and said to him: Yea, Lord; for the whelps also eat under the table of the crumbs of the children.
King James Bible - Mark 7:28 And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.
World English Bible But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs."
World Wide Bible Resources
Mark 7:28
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 vi.ii.xiv Pg 13
Isa. xlix. 6. The text of Cod. Sin., and of the other mss., is here in great confusion: we have followed that given by Hefele. And again, the prophet saith, “The Spirit of the Lord is upon me; because He hath anointed me to preach the Gospel to the humble: He hath sent me to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the blind; to announce the acceptable year of the Lord, and the day of recompense; to comfort all that mourn.”1653 1653
Anf-01 viii.iv.cxxi Pg 6
Isa. xlix. 6.
Anf-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.
Anf-03 v.iv.v.xxv Pg 21
Isa. xlii. 6 and xlix. 6. and if we understand these to be meant in the word babes4484 4484
Anf-03 v.iv.vi.xi Pg 45
Isa. xlix. 6 (Sept. quoted in Acts xiii. 47). —to them, that is, “who sit in darkness and in the shadow of death?”5722 5722
Anf-03 v.ix.xi Pg 10
Isa. xlix. 6. Hear now also the Son’s utterances respecting the Father: “The Spirit of the Lord is upon me, because He hath anointed me to preach the gospel unto men.”7883 7883
Anf-01 viii.ii.xv Pg 9
Luke vi. 36; Matt. v. 45, Matt. vi. 25, 26, 33, 21. And, “Do not these things to be seen of men; otherwise ye have no reward from your Father which is in heaven.”1793 1793
Anf-01 ix.iii.x Pg 2
Comp. e.g., Matt. v. 16, Matt. v. 45, Matt. vi. 9, etc. who is in heaven, and no other, as I shall show in the sequel of this work. For the present, however, that proof which is derived from those who allege doctrines opposite to ours, is of itself sufficient,—all men, in fact, consenting to this truth: the ancients on their part preserving with special care, from the tradition of the first-formed man, this persuasion, while they celebrate the praises of one God, the Maker of heaven and earth; others, again, after them, being reminded of this fact by the prophets of God, while the very heathen learned it from creation itself. For even creation reveals Him who formed it, and the very work made suggests Him who made it, and the world manifests Him who ordered it. The Universal Church, moreover, through the whole world, has received this tradition from the apostles.
Anf-01 v.vi.iii Pg 12
Matt. v. 45. of whose kindness the Lord, wishing us also to be imitators, says, “Be ye perfect, even as also your Father that is in heaven is perfect.”903 903
Anf-01 ix.iii.xxiii Pg 5
Matt. v. 45. And the righteous suffer persecution, are afflicted, and are slain, while sinners are possessed of abundance, and “drink with the sound of the harp and psaltery, but do not regard the works of the Lord.”3124 3124
Anf-01 ix.iv.xxvi Pg 7
Matt. v. 45. and sends rain upon the just and unjust, shall judge those who, enjoying His equally distributed kindness, have led lives not corresponding to the dignity of His bounty; but who have spent their days in wantonness and luxury, in opposition to His benevolence, and have, moreover, even blasphemed Him who has conferred so great benefits upon them.
Anf-01 ix.vi.xiv Pg 12
Matt. v. 45. Now all these [precepts], as I have already observed, were not [the injunctions] of one doing away with the law, but of one fulfilling, extending, and widening it among us; just as if one should say, that the more extensive operation of liberty implies that a more complete subjection and affection towards our Liberator had been implanted within us. For He did not set us free for this purpose, that we should depart from Him (no one, indeed, while placed out of reach of the Lord’s benefits, has power to procure for himself the means of salvation), but that the more we receive His grace, the more we should love Him. Now the more we have loved Him, the more glory shall we receive from Him, when we are continually in the presence of the Father.
Anf-01 ix.vi.xxxvii Pg 37
Matt. v. 45.
Anf-01 ix.vii.iii Pg 5
Matt. v. 45. ). He has acknowledged the cup (which is a part of the creation) as His own blood, from which He bedews our blood; and the bread (also a part of the creation) He has established as His own body, from which He gives increase to our bodies.4461 4461 [Again, the carefully asserts that the bread is the body, and the wine (cup) is the blood. The elements are sanctified, not changed materially.]
Anf-01 ix.vii.xxviii Pg 7
Matt. v. 45.
Anf-02 v.ii.xi Pg 2.2
Anf-02 vi.iv.iv.xiii Pg 2.1
Anf-02 vi.iii.i.viii Pg 45.1
Anf-02 vi.iv.v.iii Pg 25.1
Anf-02 vi.iv.vi.iii Pg 7.1
Anf-02 vi.iv.vii.xiv Pg 12.1
Anf-03 vi.vii.vi Pg 11
Matt. v. 44, 45. Do you see whom patience gains for us as a Father? In this principal precept the universal discipline of patience is succinctly comprised, since evil-doing is not conceded even when it is deserved.
Anf-03 v.iv.iii.xvii Pg 4
Matt. v. 45. T. predicts this (by the word pluentem) strictly of the “goodness” of God, the quam. —a bounty which no other god at all exercises. It is true that Marcion has been bold enough to erase from the gospel this testimony of Christ to the Creator; but yet the world itself is inscribed with the goodness of its Maker, and the inscription is read by each man’s conscience. Nay, this very long-suffering of the Creator will tend to the condemnation of Marcion; that patience, (I mean,) which waits for the sinner’s repentance rather than his death, which prefers mercy to sacrifice,2900 2900
Anf-03 iv.xi.xlvii Pg 4
Matt. v. 45. It was, indeed by an inspiration from God that Nebuchadnezzar dreamt his dreams;1775 1775
Anf-03 v.iv.v.xxxvi Pg 13
Matt. v. 45. sustaining and nourishing and assisting even Marcionites themselves! When afterwards “a certain man asked him, ‘Good Master, what shall I do to inherit eternal life?’” (Jesus) inquired whether he knew (that is, in other words, whether he kept) the commandments of the Creator, in order to testify4928 4928 Ad contestandum. that it was by the Creator’s precepts that eternal life is acquired.4929 4929
Anf-03 v.viii.xxvi Pg 10
Matt. v. 45. Happy, no doubt, is faith, if it is to obtain gifts which the enemies of God and Christ not only use, but even abuse, “worshipping the creature itself in opposition to the Creator!”7469 7469
Anf-01 ix.iv.xv Pg 19
Luke vii. also about the parable of that rich man who stored up the goods which had accrued to him, to whom it was also said, “In this night they shall demand thy soul from thee; whose then shall those things be which thou hast prepared?”3555 3555
Anf-03 v.iv.v.xviii Pg 21
Tertullian stands alone in the notion that St. John’s inquiry was owing to any withdrawal of the Spirit, so soon before his martyrdom, or any diminution of his faith. The contrary is expressed by Origen, Homil. xxvii., on Luke vii.; Chrysostom on Matt. xi.; Augustine, Sermon. 66, de Verbo; Hilary on Matthew; Jerome on Matthew, and Epist. 121, ad Algas.; Ambrose on Luke, book v. § 93. They say mostly that the inquiry was for the sake of his disciples. (Oxford Library of the Fathers, vol. x. p. 267, note e). [Elucidation V.] and return back again of course to the Lord, as to its all-embracing original.4156 4156 Ut in massalem suam summam. Therefore John, being now an ordinary person, and only one of the many,4157 4157 Unus jam de turba. was offended indeed as a man, but not because he expected or thought of another Christ as teaching or doing nothing new, for he was not even expecting such a one.4158 4158 Eundem. Nobody will entertain doubts about any one whom (since he knows him not to exist) he has no expectation or thought of. Now John was quite sure that there was no other God but the Creator, even as a Jew, especially as a prophet.4159 4159 Etiam prophetes. Whatever doubt he felt was evidently rather4160 4160 Facilius. entertained about Him4161 4161 Jesus. whom he knew indeed to exist but knew not whether He were the very Christ. With this fear, therefore, even John asks the question, “Art thou He that should come, or look we for another?”4162 4162
Anf-01 ix.ii.viii Pg 12
Matt. viii. 9; Luke vii. 8. They further hold that he will continue administering the affairs of the world as long as that is fitting and needful, and specially that he may exercise a care over the Church; while at the same time he is influenced by the knowledge of the reward prepared for him, namely, that he may attain to the habitation of his mother.
Anf-01 ix.iv.xv Pg 19
Luke vii. also about the parable of that rich man who stored up the goods which had accrued to him, to whom it was also said, “In this night they shall demand thy soul from thee; whose then shall those things be which thou hast prepared?”3555 3555
Anf-03 v.iv.v.xviii Pg 21
Tertullian stands alone in the notion that St. John’s inquiry was owing to any withdrawal of the Spirit, so soon before his martyrdom, or any diminution of his faith. The contrary is expressed by Origen, Homil. xxvii., on Luke vii.; Chrysostom on Matt. xi.; Augustine, Sermon. 66, de Verbo; Hilary on Matthew; Jerome on Matthew, and Epist. 121, ad Algas.; Ambrose on Luke, book v. § 93. They say mostly that the inquiry was for the sake of his disciples. (Oxford Library of the Fathers, vol. x. p. 267, note e). [Elucidation V.] and return back again of course to the Lord, as to its all-embracing original.4156 4156 Ut in massalem suam summam. Therefore John, being now an ordinary person, and only one of the many,4157 4157 Unus jam de turba. was offended indeed as a man, but not because he expected or thought of another Christ as teaching or doing nothing new, for he was not even expecting such a one.4158 4158 Eundem. Nobody will entertain doubts about any one whom (since he knows him not to exist) he has no expectation or thought of. Now John was quite sure that there was no other God but the Creator, even as a Jew, especially as a prophet.4159 4159 Etiam prophetes. Whatever doubt he felt was evidently rather4160 4160 Facilius. entertained about Him4161 4161 Jesus. whom he knew indeed to exist but knew not whether He were the very Christ. With this fear, therefore, even John asks the question, “Art thou He that should come, or look we for another?”4162 4162
Anf-03 vi.ii.viii Pg 16
Luke xv. 11–32. Why not? He had found the son whom he had lost; he had felt him to be all the dearer of whom he had made a gain. Who is that father to be understood by us to be? God, surely: no one is so truly a Father;8503 8503
Anf-03 vi.ii.viii Pg 19
See Luke xv. 29–32. but only if you heartily repent—if you compare your own hunger with the plenty of your Father’s “hired servants”—if you leave behind you the swine, that unclean herd—if you again seek your Father, offended though He be, saying, “I have sinned, nor am worthy any longer to be called Thine.” Confession of sins lightens, as much as dissimulation aggravates them; for confession is counselled by (a desire to make) satisfaction, dissimulation by contumacy.
Anf-03 vi.vii.xii Pg 16
Luke xv. 11–32. He, therefore, who “had perished” is saved, because he entered on the way of repentance. Repentance perishes not, because it finds Patience (to welcome it). For by whose teachings but those of Patience is Charity9146 9146
Treasury of Scriptural Knowledge, Chapter 7VERSE (28) - Ps 145:16 Isa 45:22; 49:6 Mt 5:45 Lu 7:6-8; 15:30-32 Ac 11:17,18
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