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PARALLEL HISTORY BIBLE - Mark 9:7
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, 45, 46, 47, 48, 49, 50
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LXX- Greek Septuagint - Mark 9:7 και 2532 εγενετο 1096 5633 νεφελη 3507 επισκιαζουσα 1982 5723 αυτοις 846 και 2532 ηλθεν 2064 5627 φωνη 5456 εκ 1537 της 3588 νεφελης 3507 λεγουσα 3004 5723 ουτος 3778 εστιν 2076 5748 ο 3588 υιος 5207 μου 3450 ο 3588 αγαπητος 27 αυτου 846 ακουετε 191 5720
Douay Rheims Bible And there was a cloud overshadowing them: and a voice came out of the cloud, saying: This is my most beloved son; hear ye him.
King James Bible - Mark 9:7 And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.
World English Bible A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him."
Early Church Father Links Npnf-204 xxv.iii.iii.ii Pg 53, Npnf-210 iv.ii.iii.vii Pg 25, Npnf-210 iv.iv.iii.xi Pg 7
World Wide Bible Resources
Mark 9:7
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.ii.li Pg 4
This prophecy occurs not in Jeremiah, but in Dan. vii. 13. His words are: “Behold, as the Son of man He cometh in the clouds of heaven, and His angels with Him.”1875 1875
Anf-01 viii.ii.li Pg 5
Dan. vii. 13.
Anf-01 ix.iv.xx Pg 17
Dan. vii. 13. —all these things did the Scriptures prophesy of Him.
Anf-01 ix.vi.xxxiv Pg 11
Dan. vii. 13. bringing on the day which burns as a furnace,4263 4263 Mal. iv. 1. and smiting the earth with the word of His mouth,4264 4264
Anf-01 ix.vi.xxxiv Pg 53
Dan. vii. 13. and those who declared regarding Him, “They shall look on Him whom they have pierced,”4294 4294
Anf-01 ix.vi.xxi Pg 48
Dan. vii. 13, 14. and as smiting all temporal kingdoms, and as blowing them away (ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. “His dominion,” it is said, “is an everlasting dominion, and His kingdom shall not perish.”4100 4100
Anf-03 v.iv.iv.vii Pg 14
Dan. vii. 13, 14. Then indeed He shall have both a glorious form, and an unsullied beauty above the sons of men. “Thou art fairer,” says (the Psalmist), “than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever. Gird Thy sword upon Thy thigh, O most mighty, with Thy glory and Thy majesty.”3192 3192
Anf-03 v.iv.iv.xxiv Pg 39
Dan. vii. 13. ) and so shall we ever be with the Lord,3472 3472
Anf-03 v.iv.v.x Pg 42
Dan. vii. 13. What I have advanced might have been sufficient concerning the designation in prophecy of the Son of man. But the Scripture offers me further information, even in the interpretation of the Lord Himself. For when the Jews, who looked at Him as merely man, and were not yet sure that He was God also, as being likewise the Son of God, rightly enough said that a man could not forgive sins, but God alone, why did He not, following up their point3801 3801 Secundum intentionem eorum. about man, answer them, that He3802 3802 Eum: that is, man. had power to remit sins; inasmuch as, when He mentioned the Son of man, He also named a human being? except it were because He wanted, by help of the very designation “Son of man” from the book of Daniel, so to induce them to reflect3803 3803 Repercutere. as to show them that He who remitted sins was God and man—that only Son of man, indeed, in the prophecy of Daniel, who had obtained the power of judging, and thereby, of course, of forgiving sins likewise (for He who judges also absolves); so that, when once that objection of theirs3804 3804 Scandalo isto. was shattered to pieces by their recollection of Scripture, they might the more easily acknowledge Him to be the Son of man Himself by His own actual forgiveness of sins. I make one more observation,3805 3805 Denique. how that He has nowhere as yet professed Himself to be the Son of God—but for the first time in this passage, in which for the first time He has remitted sins; that is, in which for the first time He has used His function of judgment, by the absolution. All that the opposite side has to allege in argument against these things, (I beg you) carefully weigh3806 3806 Dispice. what it amounts to. For it must needs strain itself to such a pitch of infatuation as, on the one hand, to maintain that (their Christ) is also Son of man, in order to save Him from the charge of falsehood; and, on the other hand, to deny that He was born of woman, lest they grant that He was the Virgin’s son. Since, however, the divine authority and the nature of the case, and common sense, do not admit this insane position of the heretics, we have here the opportunity of putting in a veto3807 3807 Interpellandi. in the briefest possible terms, on the substance of Christ’s body, against Marcion’s phantoms. Since He is born of man, being the Son of man. He is body derived from body.3808 3808 Corpus ex corpore. You may, I assure you,3809 3809 Plane: introducing the sharp irony. more easily find a man born without a heart or without brains, like Marcion himself, than without a body, like Marcion’s Christ. And let this be the limit to your examination of the heart, or, at any rate, the brains of the heretic of Pontus.3810 3810 This is perhaps the best sense of T.’s sarcasm: “Atque adeo (thus far) inspice cor Pontici aut (or else) cerebrum.”
Anf-03 v.iv.v.xxxix Pg 37
Dan. vii. 13. etc. “And there was given unto Him the kingly power,”5049 5049
Anf-03 v.iv.v.xli Pg 19
Dan. vii. 13. and of David’s Psalm, that He would “sit at the right hand of God.”5111 5111
Anf-03 v.iv.vi.ix Pg 23
Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him. Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah. This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasion—David’s victories over the neighboring heathen. are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602 5602 Nos. have published Gospels (to the credibility of which we have to thank5603 5603 Debemus. them5604 5604 Istos: that is, the Jews (Rigalt.). for having given some confirmation, indeed, already in so great a subject5605 5605 Utique jam in tanto opere. ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606 5606 Natum esse quum maxime. and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son. For although He says of all the people (Israel), “I have begotten5607 5607 Generavi: Sept. ἐγέννησα. children,”5608 5608
Anf-03 v.vii.xv Pg 7
Dan. vii. 13. The Apostle Paul likewise says: “The man Christ Jesus is the one Mediator between God and man.”7154 7154
Anf-03 iv.ix.xiv Pg 11
See Dan. vii. 13, 14. Then, assuredly, is He to have an honourable mien, and a grace not “deficient more than the sons of men;” for (He will then be) “blooming in beauty in comparison with the sons of men.”1454 1454 See c. ix. med. “Grace,” says the Psalmist, “hath been outpoured in Thy lips: wherefore God hath blessed Thee unto eternity. Gird Thee Thy sword around Thy thigh, most potent in Thy bloom and beauty!”1455 1455 See c. ix. med. while the Father withal afterwards, after making Him somewhat lower than angels, “crowned Him with glory and honour and subjected all things beneath His feet.”1456 1456
Anf-03 v.viii.xxii Pg 6
Joel iii. 9–15; Dan. vii. 13, 14. ), that “there should be signs in the sun, and in the moon, and in the stars, distress of nations with perplexity, the sea and the waves roaring, men’s hearts failing them for fear, and for looking after those things which are coming on the earth.”7416 7416
Npnf-201 iii.vi.ii Pg 57
Anf-02 vi.iii.i.xi Pg 6.1
Anf-03 v.ix.xxiii Pg 10
Matt. xvii. 5. So, again, in that asseveration, “I have both glorified, and will glorify again,”8078 8078
Anf-01 ix.ii.xv Pg 22
Matt. xvii. 7; Mark ix. 2. into the mountain along with three others, and then became one of six (the sixth),2843 2843 Moses and Elias being added to the company. in which character He descended and was contained in the Hebdomad, since He was the illustrious Ogdoad,2844 2844 Referring to the word Χρειστός, according to Harvey, who remarks, that “generally the Ogdoad was the receptacle of the spiritual seed.” and contained in Himself the entire number of the elements, which the descent of the dove (who is Alpha and Omega) made clearly manifest, when He came to be baptized; for the number of the dove is eight hundred and one.2845 2845 The Saviour, as Alpha and Omega, was symbolized by the dove, the sum of the Greek numerals, π, ε, ρ, ι, σ, τ, ε, ρ, α (περιστερά, dove), being, like that of Α and Ω, 801. And for this reason did Moses declare that man was formed on the sixth day; and then, again, according to arrangement, it was on the sixth day, which is the preparation, that the last man appeared, for the regeneration of the first. Of this arrangement, both the beginning and the end were formed at that sixth hour, at which He was nailed to the tree. For that perfect being Nous, knowing that the number six had the power both of formation and regeneration, declared to the children of light, that regeneration which has been wrought out by Him who appeared as the Episemon in regard to that number. Whence also he declares it is that the double letters2846 2846 That is, the letters ζ, ξ, ψ all contain ς, whose value is six, and which was called ἐπίσημον by the Greeks. contain the Episemon number; for this Episemon, when joined to the twenty-four elements, completed the name of thirty letters.
Anf-02 vi.iv.ix Pg 105.1
Npnf-201 iii.vii.xxiv Pg 35
Treasury of Scriptural Knowledge, Chapter 9VERSE (7) - Ex 40:34 1Ki 8:10-12 Ps 97:2 Da 7:13 Mt 17:5-7; 26:64
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