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PARALLEL HISTORY BIBLE - Philippians 3:13
CHAPTERS: Philippians 1, 2, 3, 4 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21
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LXX- Greek Septuagint - Philippians 3:13 αδελφοι 80 εγω 1473 εμαυτον 1683 ου 3756 λογιζομαι 3049 5736 κατειληφεναι 2638 5760 εν 1520 δε 1161 τα 3588 μεν 3303 οπισω 3694 επιλανθανομενος 1950 5740 τοις 3588 δε 1161 εμπροσθεν 1715 επεκτεινομενος 1901 5740
Douay Rheims Bible Brethren, I do not count myself to have apprehended. But one thing I do: forgetting the things that are behind, and stretching forth myself to those that are before,
King James Bible - Philippians 3:13 Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,
World English Bible Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before,
Early Church Father Links Anf-04 iii.viii.vi Pg 7, Anf-04 iii.v.i.iii Pg 10, Anf-06 vii.iii.xlvii Pg 6, Npnf-101 vii.1.LV Pg 131, Npnf-101 vi.IX.X Pg 3, Npnf-101 vi.XI.XXIX Pg 8, Npnf-101 vi.XI.XXX Pg 4, Npnf-101 vi.XIII.XIII Pg 8, Npnf-102 v.iv.xxxiv Pg 6, Npnf-103 iv.i.xi.i Pg 8, Npnf-104 iv.ix.xxiv Pg 114, Npnf-105 xi.lxvii Pg 14, Npnf-105 xiii.xv Pg 14, Npnf-105 xiii.xl Pg 3, Npnf-105 xvii.vii.xii Pg 6, Npnf-105 xviii.v.xv Pg 4, Npnf-105 xviii.v.xxii Pg 6, Npnf-106 vii.lvii Pg 23, Npnf-106 vii.xciv Pg 50, Npnf-106 vii.xlviii Pg 32, Npnf-107 iii.x Pg 9, Npnf-107 iv.vii Pg 42, Npnf-108 ii.CXLIX Pg 15, Npnf-108 ii.IX Pg 26, Npnf-108 ii.XXXIX Pg 56, Npnf-108 ii.LXVII Pg 46, Npnf-108 ii.LXX Pg 54, Npnf-108 ii.LXXXIV Pg 13, Npnf-108 ii.XC Pg 19, Npnf-108 ii.CXIV Pg 23, Npnf-108 ii.XL Pg 15, Npnf-108 ii.XXXIX Pg 26, Npnf-109 viii.iii Pg 89, Npnf-110 iii.XVI Pg 188, Npnf-113 v.vi.iii Pg 52, Npnf-113 iv.iii.xiii Pg 2, Npnf-204 xvi.ii.xi Pg 13, Npnf-204 xxi.ii.iv.vi Pg 50, Npnf-204 xxi.ii.iv.vi Pg 67, Npnf-204 xxv.iii.iii.v Pg 26, Npnf-204 xxv.iii.iii.v Pg 26, Npnf-205 viii.i.x.v Pg 26, Npnf-206 v.CXXXIII Pg 88, Npnf-206 v.LXXI Pg 33, Npnf-206 v.LXXIX Pg 113, Npnf-206 v.CXXV Pg 112, Npnf-206 vi.vi.II Pg 314, Npnf-207 ii.xxiii Pg 54, Npnf-208 vii.ix Pg 53, Npnf-208 ix.xliii Pg 6, Npnf-211 iv.iii.v.xvii Pg 5, Npnf-211 iv.iv.vii.xiv Pg 4, Npnf-211 iv.vi.iv.viii Pg 22, Npnf-211 iv.iv.ii.v Pg 4, Npnf-212 iii.v.i.v Pg 9
World Wide Bible Resources
Philippians 3:13
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 v.xv.viii Pg 4
Phil. iii. 8. Let the deacons know of what dignity they are, and let them study to be blameless, that they may be the followers of Christ. Let the people be subject to the presbyters and the deacons. Let the virgins know to whom they have consecrated themselves.
Anf-03 vi.vii.xiii Pg 3
Phil. iii. 8. inasmuch as it is a quality which has been exhibited by the Lord Himself in bodily virtue as well; if it is true that the ruling mind easily communicates the gifts9151 9151 “Invecta,” generally = "movables", household furniture. of the Spirit with its bodily habitation. What, therefore, is the business of Patience in the body? In the first place, it is the affliction9152 9152 Or, mortification, “adflictatio.” of the flesh—a victim9153 9153 i.e. fleshly mortification is a “victim,” etc. able to appease the Lord by means of the sacrifice of humiliation—in making a libation to the Lord of sordid9154 9154 Or, “mourning.” Comp. de Pæn. c. 9. raiment, together with scantiness of food, content with simple diet and the pure drink of water9155 9155 [The “water vs. wine” movement is not a discovery of our own times. “Drink a little wine,” said St. Paul medicinally; but (as a great and good divine once remarked) “we must not lay stress on the noun, but the adjective; let it be very little.”] in conjoining fasts to all this; in inuring herself to sackcloth and ashes. This bodily patience adds a grace to our prayers for good, a strength to our prayers against evil; this opens the ears of Christ our God,9156 9156 Christi dei. dissipates severity, elicits clemency. Thus that Babylonish king,9157 9157
Anf-03 v.iv.vi.xx Pg 22
Phil. iii. 8. (but by no means for the rejection of God the Creator); “whilst he has not his own righteousness, which is of the law, but that which is through Him,” i.e. Christ, “the righteousness which is of God.”6116 6116
Anf-01 ix.vi.x Pg 10
These words of Scripture are quoted by memory from Phil. iii. 12, 1 Cor. iv. 4, and 1 Cor. xiii. 9, 10. It is remarkable that the second is incorporated with the preceding in a similar way, in the ancient Italic version known as the St. Germain copy. As, therefore, when that which is perfect is come, we shall not see another Father, but Him whom we now desire to see (for “blessed are the pure in heart: for they shall see God”3907 3907
Anf-02 vi.iii.i.vi Pg 78.1
Anf-03 v.viii.xxiii Pg 12
Phil. iii. 11, 12. And yet he had believed, and had known all mysteries, as an elect vessel and the great teacher of the Gentiles; but for all that he goes on to say: “I, however, follow on, if so be I may apprehend that for which I also am apprehended of Christ.”7440 7440
Anf-03 v.viii.xxiii Pg 13
Ver. 12. Nay, more: “Brethren,” (he adds), “I count not myself to have apprehended: but this one thing (I do), forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of blamelessness,7441 7441 Vers. 13, 14. In the last clause Tertullian reads τῆς ἀνεγκλήσεως = blamelessness, or purity, instead of τῆς ἄνω κλήσεως ="our high calling.” whereby I may attain it;” meaning the resurrection from the dead in its proper time. Even as he says to the Galatians: “Let us not be weary in well-doing: for in due season we shall reap.”7442 7442
Anf-03 v.iv.vi.xx Pg 6
Phil. i. 18. because one Christ alone was announced, whether in their “pretentious” or their “truthful” faith. For it was to the faithfulness of their preaching that he applied the word truth, not to the rightness of the rule itself, because there was indeed but one rule; whereas the conduct of the preachers varied: in some of them it was true, i.e. single-minded, while in others it was sophisticated with over-much learning. This being the case, it is manifest that that Christ was the subject of their preaching who was always the theme of the prophets. Now, if it were a completely different Christ that was being introduced by the apostle, the novelty of the thing would have produced a diversity (in belief.). For there would not have been wanting, in spite of the novel teaching,6100 6100 Nihilominus. men to interpret the preached gospel of the Creator’s Christ, since the majority of persons everywhere now-a-days are of our way of thinking, rather than on the heretical side. So that the apostle would not in such a passage as the present one have refrained from remarking and censuring the diversity. Since, however, there is no blame of a diversity, there is no proof of a novelty. Of course6101 6101 Plane. the Marcionites suppose that they have the apostle on their side in the following passage in the matter of Christ’s substance—that in Him there was nothing but a phantom of flesh. For he says of Christ, that, “being in the form of God, He thought it not robbery to be equal with God;6102 6102 Compare the treatise, De Resur. Carnis, c. vi. (Oehler). but emptied6103 6103 Exhausit ἐκένωσε. Himself, and took upon Him the form of a servant,” not the reality, “and was made in the likeness of man,” not a man, “and was found in fashion as a man,”6104 6104
Npnf-201 iv.vi.iii.lviii Pg 3
Npnf-201 iv.vi.iii.lviii Pg 3
Anf-02 vi.iv.iv.xv Pg 10.1
Anf-01 v.vii.iv Pg 3
Comp. Phil. iv. 13.
Anf-02 vi.iv.iv.xv Pg 10.1
Treasury of Scriptural Knowledge, Chapter 3VERSE (13) - :8,12; 1:18-21; 4:11-13
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