Early Church Fathers Scripture Index : Texts
Mark 5
There are 62 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 319, footnote 12 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter III.—Texts of Holy Scripture used by these heretics to support their opinions. (HTML)
CCEL Footnote 2692 (In-Text, Margin)
... Judas, who was the twelfth apostle, and also by the fact that Christ suffered in the twelfth month. For their opinion is, that He continued to preach for one year only after His baptism. The same thing is also most clearly indicated by the case of the woman who suffered from an issue of blood. For after she had been thus afflicted during twelve years, she was healed by the advent of the Saviour, when she had touched the border of His garment; and on this account the Saviour said, “Who touched me?”[Mark 5:31] —teaching his disciples the mystery which had occurred among the Æons, and the healing of that Æon who had been involved in suffering. For she who had been afflicted twelve years represented that power whose essence, as they narrate, was stretching ...
Ante-Nicene Fathers, Volume 1, page 539, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter XIII.—In the dead who were raised by Christ we possess the highest proof of the resurrection; and our hearts are shown to be capable of life eternal, because they can now receive the Spirit of God. (HTML)
CCEL Footnote 4543 (In-Text, Margin)
1. Let our opponents—that is, they who speak against their own salvation—inform us [as to this point]: The deceased daughter of the high priest;[Mark 5:22] the widow’s dead son, who was being carried out [to burial] near the gate [of the city]; and Lazarus, who had lain four days in the tomb, —in what bodies did they rise again? In those same, no doubt, in which they had also died. For if it were not in the very same, then certainly those same individuals who had died did not rise again. For [the Scripture] says, “The Lord took the hand of the dead man, and said to him, Young ...
Ante-Nicene Fathers, Volume 2, page 439, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter XXIII.—The Same Subject Continued. (HTML)
... indicated, by employing repetition in describing the incorruptibility of body and of soul in the person of Rebecca, thus: “Now the virgin was fair, and man had not known her.” And Rebecca, interpreted, means “glory of God;” and the glory of God is immortality. This is in reality righteousness, not to desire other things, but to be entirely the consecrated temple of the Lord. Righteousness is peace of life and a well-conditioned state, to which the Lord dismissed her when He said, “Depart into peace.”[Mark 5:34] For Salem is, by interpretation, peace; of which our Saviour is enrolled King, as Moses says, Melchizedek king of Salem, priest of the most high God, who gave bread and wine, furnishing consecrated food for a type of the Eucharist. And Melchizedek ...
Ante-Nicene Fathers, Volume 2, page 505, footnote 10 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XIV.—Degrees of Glory in Heaven. (HTML)
“And other sheep there are also,” saith the Lord, “which are not of this fold” —deemed worthy of another fold and mansion, in proportion to their faith. “But My sheep hear My voice,” understanding gnostically the commandments. And this is to be taken in a magnanimous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, “Thy faith hath saved thee,”[Mark 5:34] we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved, unless also works follow. But it was to the Jews alone that He spoke this utterance, who kept the law and lived blamelessly, who wanted only faith in the Lord. No one, then, can be a ...
Ante-Nicene Fathers, Volume 4, page 83, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
Certain General Principles of Parabolic Interpretation. These Applied to the Parables Now Under Consideration, Especially to that of the Prodigal Son. (HTML)
CCEL Footnote 811 (In-Text, Margin)
... by means of which power the apostle withal notes that “in the wisdom of God, the world through wisdom knew not God,” —(wisdom) which, of course, it had received originally from God. This (“substance”), accordingly, he “squandered;” having been cast by his moral habits far from the Lord, amid the errors and allurements and appetites of the world, where, compelled by hunger after truth, he handed himself over to the prince of this age. He set him over “swine,” to feed that flock familiar to demons,[Mark 5:11-14] where he would not be master of a supply of vital food, and at the same time would see others (engaged) in a divine work, having abundance of heavenly bread. He remembers his Father, God; he returns to Him when he has been satisfied; he receives ...
Ante-Nicene Fathers, Volume 4, page 117, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
De Fuga in Persecutione. (HTML)
De Fuga in Persecutione. (HTML)
CCEL Footnote 1141 (In-Text, Margin)
... our Father, “Lead us not into temptation” (now what greater temptation is there than persecution?), we acknowledge that that comes to pass by His will whom we beseech to exempt us from it. For this is what follows, “But deliver us from the wicked one,” that is, do not lead us into temptation by giving us up to the wicked one, for then are we delivered from the power of the devil, when we are not handed over to him to be tempted. Nor would the devil’s legion have had power over the herd of swine[Mark 5:11] unless they had got it from God; so far are they from having power over the sheep of God. I may say that the bristles of the swine, too, were then counted by God, not to speak of the hairs of holy men. The devil, it must be owned, seems indeed to ...
Ante-Nicene Fathers, Volume 7, page 405, footnote 5 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book II. Of Bishops, Presbyters, and Deacons (HTML)
Sec. III.—How the Bishop is to Treat the Innocent, the Guilty, and the Penitent (HTML)
CCEL Footnote 2693 (In-Text, Margin)
... carry it into the flock, rejoicing that He had found that which was lost.” In like manner, be obedient, O bishop, and do thou seek that which was lost, guide that which has wandered out of the right way, bring back that which is gone astray: for thou hast authority to bring them back, and to deliver those that are broken-hearted by remission. For by thee does our Saviour say to him who is discouraged under the sense of his sins, “Thy sins are forgiven thee: thy faith hath saved thee; go in peace.”[Mark 5:34] But this peace and haven of tranquillity is the Church of Christ, into which do thou, when thou hast loosed them from their sins, restore them, as being now sound and unblameable, of good hope, diligent, laborious in good works. As a skilful and ...
Ante-Nicene Fathers, Volume 7, page 440, footnote 15 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book V (HTML)
Sec. I.—Concerning the Martyrs (HTML)
CCEL Footnote 3005 (In-Text, Margin)
... face the breath of life, and man became a living soul,” added after the disobedience, “Earth thou art, and unto earth shalt thou return;” the same promised us a resurrection afterwards.) For says He: “All that are in the graves shall hear the voice of the Son of God, and they that hear shall live.” Besides these arguments, we believe there is to be a resurrection also from the resurrection of our Lord. For it is He that raised Lazarus, when he had been in the grave four days, and Jairus ’ daughter,[Mark 5] and the widow’s son. It is He that raised Himself by the command of the Father in the space of three days, who is the pledge of our resurrection. For says He: “I am the resurrection and the life.” Now He that brought Jonas in the space of three ...
Ante-Nicene Fathers, Volume 7, page 484, footnote 1 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)
Sec. II.—Election and Ordination of Bishops: Form of Service on Sundays (HTML)
CCEL Footnote 3607 (In-Text, Margin)
... and worship be given to Thee in the Holy Spirit for ever. Amen. And after this, let the deacon say: Go out, ye catechumens, in peace. And after they are gone out, let him say: Ye energumens, afflicted with unclean spirits, pray, and let us all earnestly pray for them, that God, the lover of mankind, will by Christ rebuke the unclean and wicked spirits, and deliver His supplicants from the dominion of the adversary. May He that rebuked the legion of demons, and the devil, the prince of wickedness,[Mark 5:9] even now rebuke these apostates from piety, and deliver His own workmanship from his power, and cleanse those creatures which He has made with great wisdom. Let us still pray earnestly for them. Save them, O God, and raise them up by Thy power. Bow ...
Ante-Nicene Fathers, Volume 8, page 661, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Memoirs of Edessa And Other Ancient Syriac Documents. (HTML)
The Teaching of Addæus the Apostle. (HTML)
The Teaching of Addæus the Apostle. (HTML)
CCEL Footnote 3012 (In-Text, Margin)
... sacrifice before Nebu and Bel, their gods, except the great altar which was in the middle of the town; and they cried out and said: Verily this is the disciple of that eminent and glorious Master, concerning whom we have heard all that He did in the country of Palestine. And all those who believed in Christ did Addæus receive, and baptized them in the name of the Father, and of the Son, and of the Holy Spirit. And those who used to worship stones and stocks sat at his feet, recovered from the madness[Mark 5:15] of paganism wherewith they had been afflicted. Jews also, traders in fine raiment, who were familiar with the law and the prophets—they too were persuaded, and became disciples, and confessed Christ that He is the Son of the living God.
Ante-Nicene Fathers, Volume 9, page 61, footnote 36 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XI. (HTML)
CCEL Footnote 867 (In-Text, Margin)
[38] And they departed and came to the country of the Gadarenes, which is on the [39] other side, opposite the land of Galilee. And when he went out of the ship to the land, there met him from among the tombs a man who had a devil for a long time, [40] and wore no clothes, neither dwelt in a house, but among the tombs.[Mark 5:3] And no man was [Arabic, p. 45] able to bind him with chains, because any time that he was bound with chains [41] and fetters he cut the chains and loosened the fetters; and he was snatched [42] away of the devil into the desert, and no man was able to quiet him; and at all times, in the night and in the day, he would be among the tombs ...
Ante-Nicene Fathers, Volume 9, page 61, footnote 37 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XI. (HTML)
CCEL Footnote 868 (In-Text, Margin)
[38] And they departed and came to the country of the Gadarenes, which is on the [39] other side, opposite the land of Galilee. And when he went out of the ship to the land, there met him from among the tombs a man who had a devil for a long time, [40] and wore no clothes, neither dwelt in a house, but among the tombs. And no man was [Arabic, p. 45] able to bind him with chains,[Mark 5:4] because any time that he was bound with chains [41] and fetters he cut the chains and loosened the fetters; and he was snatched [42] away of the devil into the desert, and no man was able to quiet him; and at all times, in the night and in the day, he would be among the tombs and in the mountains; and no ...
Ante-Nicene Fathers, Volume 9, page 61, footnote 42 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XI. (HTML)
CCEL Footnote 873 (In-Text, Margin)
... had a devil for a long time, [40] and wore no clothes, neither dwelt in a house, but among the tombs. And no man was [Arabic, p. 45] able to bind him with chains, because any time that he was bound with chains [41] and fetters he cut the chains and loosened the fetters; and he was snatched [42] away of the devil into the desert, and no man was able to quiet him; and at all times, in the night and in the day, he would be among the tombs and in the mountains; and no man was able to pass by that way;[Mark 5:5] and he would cry out and wound himself [43] with stones. And when he saw Jesus at a distance, he hastened and worshipped [44] him, and cried with a loud voice and said, What have we to do with thee, Jesus, [45] Son of the most high God? I adjure ...
Ante-Nicene Fathers, Volume 9, page 61, footnote 43 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XI. (HTML)
CCEL Footnote 874 (In-Text, Margin)
... neither dwelt in a house, but among the tombs. And no man was [Arabic, p. 45] able to bind him with chains, because any time that he was bound with chains [41] and fetters he cut the chains and loosened the fetters; and he was snatched [42] away of the devil into the desert, and no man was able to quiet him; and at all times, in the night and in the day, he would be among the tombs and in the mountains; and no man was able to pass by that way; and he would cry out and wound himself [43] with stones.[Mark 5:6] And when he saw Jesus at a distance, he hastened and worshipped [44] him, and cried with a loud voice and said, What have we to do with thee, Jesus, [45] Son of the most high God? I adjure thee by God, torment me not. And Jesus commanded the unclean ...
Ante-Nicene Fathers, Volume 9, page 62, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XI. (HTML)
CCEL Footnote 882 (In-Text, Margin)
... suffered a long [46] time since the time when he came into captivity to it. And Jesus asked him, What is thy name? He said unto him, Legion; for there had entered into him many [47] devils. And they besought him that he would not command them to depart into [48] the depths. And there was there a herd of many swine, feeding in the mountain, and those devils besought him to give them leave to enter the swine; and he gave [49] them leave. And the devils went out of the man and entered into the swine.[Mark 5:13] And that herd hastened to the summit and fell down into the midst of the sea, about two [50] thousand, and they were choked in the water. And when the keepers saw what [51] happened, they fled, and told those in the cities and villages. And the ...
Ante-Nicene Fathers, Volume 9, page 62, footnote 7 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XI. (HTML)
CCEL Footnote 887 (In-Text, Margin)
... hastened to the summit and fell down into the midst of the sea, about two [50] thousand, and they were choked in the water. And when the keepers saw what [51] happened, they fled, and told those in the cities and villages. And the people went out to see what had happened; and they came to Jesus, and found the man whose [Arabic, p. 46] devils had gone out, clothed, modest, seated at the feet of Jesus; and they [52] feared. And they reported what they saw, and how the man was healed who had a devil,[Mark 5:16] and concerning those swine also.
Ante-Nicene Fathers, Volume 9, page 62, footnote 12 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 892 (In-Text, Margin)
[2, 3] But Jesus went up into the ship, and crossed, and came to his city. And that man from whom the devils went out entreated that he might stay with him; but [4] Jesus sent him away, and said unto him, Return to thy house, and make known what [5] God hath done for thee.[Mark 5:20] And he went, and began to publish in Decapolis what Jesus had done for him; and they all marvelled.
Ante-Nicene Fathers, Volume 9, page 62, footnote 16 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 896 (In-Text, Margin)
[6] And when Jesus had crossed in the ship to that side, a great multitude received [7] him; and they were all looking for him. And a man named Jairus, the chief of the [8] synagogue, fell before the feet of Jesus,[Mark 5:23] and besought him much, and said unto him, I have an only daughter, and she is come nigh unto death; but come and lay thy [9] hand upon her, and she shall live. And Jesus rose, and his disciples, and they followed [10] him. And there joined him a great multitude, and they pressed him.
Ante-Nicene Fathers, Volume 9, page 62, footnote 19 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 899 (In-Text, Margin)
[6] And when Jesus had crossed in the ship to that side, a great multitude received [7] him; and they were all looking for him. And a man named Jairus, the chief of the [8] synagogue, fell before the feet of Jesus, and besought him much, and said unto him, I have an only daughter, and she is come nigh unto death; but come and lay thy [9] hand upon her, and she shall live. And Jesus rose, and his disciples, and they followed [10] him.[Mark 5:24] And there joined him a great multitude, and they pressed him.
Ante-Nicene Fathers, Volume 9, page 62, footnote 20 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 900 (In-Text, Margin)
[11, 12][Mark 5:25] And a woman, which had a flow of blood for twelve years, had suffered much of many physicians, and spent all that she had, and was not benefited at all, but her [13] trouble increased further. And when she heard of Jesus, she came in the thronging of [14] [Arabic, p. 47] the crowd behind him, and touched his garments; and she thought within [15] herself, If I could reach to touch his garments, I should live. And immediately the fountain of her blood was dried; and she felt in ...
Ante-Nicene Fathers, Volume 9, page 62, footnote 21 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 901 (In-Text, Margin)
[11, 12] And a woman, which had a flow of blood for twelve years,[Mark 5:26] had suffered much of many physicians, and spent all that she had, and was not benefited at all, but her [13] trouble increased further. And when she heard of Jesus, she came in the thronging of [14] [Arabic, p. 47] the crowd behind him, and touched his garments; and she thought within [15] herself, If I could reach to touch his garments, I should live. And immediately the fountain of her blood was dried; and she felt in her body that she was healed ...
Ante-Nicene Fathers, Volume 9, page 62, footnote 22 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 902 (In-Text, Margin)
[11, 12] And a woman, which had a flow of blood for twelve years, had suffered much of many physicians, and spent all that she had, and was not benefited at all, but her [13] trouble increased further.[Mark 5:27] And when she heard of Jesus, she came in the thronging of [14] [Arabic, p. 47] the crowd behind him, and touched his garments; and she thought within [15] herself, If I could reach to touch his garments, I should live. And immediately the fountain of her blood was dried; and she felt in her body that she was healed [16] of her plague. And Jesus straightway knew within himself that ...
Ante-Nicene Fathers, Volume 9, page 62, footnote 24 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 904 (In-Text, Margin)
[11, 12] And a woman, which had a flow of blood for twelve years, had suffered much of many physicians, and spent all that she had, and was not benefited at all, but her [13] trouble increased further. And when she heard of Jesus, she came in the thronging of [14] [Arabic, p. 47] the crowd behind him, and touched his garments;[Mark 5:28] and she thought within [15] herself, If I could reach to touch his garments, I should live. And immediately the fountain of her blood was dried; and she felt in her body that she was healed [16] of her plague. And Jesus straightway knew within himself that power had gone out of him; and he turned to the crowd, and said, ...
Ante-Nicene Fathers, Volume 9, page 62, footnote 25 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 905 (In-Text, Margin)
[11, 12] And a woman, which had a flow of blood for twelve years, had suffered much of many physicians, and spent all that she had, and was not benefited at all, but her [13] trouble increased further. And when she heard of Jesus, she came in the thronging of [14] [Arabic, p. 47] the crowd behind him, and touched his garments; and she thought within [15] herself, If I could reach to touch his garments, I should live.[Mark 5:29] And immediately the fountain of her blood was dried; and she felt in her body that she was healed [16] of her plague. And Jesus straightway knew within himself that power had gone out of him; and he turned to the crowd, and said, Who approached unto my garments? [17] And on their ...
Ante-Nicene Fathers, Volume 9, page 62, footnote 26 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 906 (In-Text, Margin)
... twelve years, had suffered much of many physicians, and spent all that she had, and was not benefited at all, but her [13] trouble increased further. And when she heard of Jesus, she came in the thronging of [14] [Arabic, p. 47] the crowd behind him, and touched his garments; and she thought within [15] herself, If I could reach to touch his garments, I should live. And immediately the fountain of her blood was dried; and she felt in her body that she was healed [16] of her plague.[Mark 5:30] And Jesus straightway knew within himself that power had gone out of him; and he turned to the crowd, and said, Who approached unto my garments? [17] And on their denying, all of them, Simon Cephas and those with him said unto him, Our Master, the ...
Ante-Nicene Fathers, Volume 9, page 62, footnote 31 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 911 (In-Text, Margin)
... him said unto him, Our Master, the multitudes throng thee and press thee, and sayest thou, Who approached [18] unto me? And he said, Some one approached unto me; and I knew that [19] power went forth from me. And that woman, when she saw that she was not hid [20] from him, came fearing and agitated (for she knew what had happened to her), and fell down and worshipped him, and told, in the presence of all the people, for what [21] reason she touched him, and how she was healed immediately.[Mark 5:34] And Jesus said unto her, Be of good courage, daughter; thy faith hath made thee alive; depart in peace, and be whole from thy plague.
Ante-Nicene Fathers, Volume 9, page 62, footnote 34 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 914 (In-Text, Margin)
[22] And while he was yet speaking, there came a man from the house of the chief of the synagogue, and said unto him, Thy daughter hath died; so trouble not the [23] teacher. But Jesus heard, and said unto the father of the maid, Fear not: but believe [24] only, and she shall live.[Mark 5:37] And he suffered no man to go with him, except [25] Simon Cephas, and James, and John the brother of James. And they reached the house of the chief of the synagogue; and he saw them agitated, weeping and wailing. [26] And he entered, and said unto them, Why are ye agitated and weeping? the [27] [Arabic, p. 48] maid hath not died, but she is sleeping. ...
Ante-Nicene Fathers, Volume 9, page 62, footnote 35 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 915 (In-Text, Margin)
[22] And while he was yet speaking, there came a man from the house of the chief of the synagogue, and said unto him, Thy daughter hath died; so trouble not the [23] teacher. But Jesus heard, and said unto the father of the maid, Fear not: but believe [24] only, and she shall live. And he suffered no man to go with him, except [25] Simon Cephas, and James, and John the brother of James.[Mark 5:38] And they reached the house of the chief of the synagogue; and he saw them agitated, weeping and wailing. [26] And he entered, and said unto them, Why are ye agitated and weeping? the [27] [Arabic, p. 48] maid hath not died, but she is sleeping. And they laughed at him, for [28] they knew that she ...
Ante-Nicene Fathers, Volume 9, page 62, footnote 36 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 916 (In-Text, Margin)
[22] And while he was yet speaking, there came a man from the house of the chief of the synagogue, and said unto him, Thy daughter hath died; so trouble not the [23] teacher. But Jesus heard, and said unto the father of the maid, Fear not: but believe [24] only, and she shall live. And he suffered no man to go with him, except [25] Simon Cephas, and James, and John the brother of James. And they reached the house of the chief of the synagogue; and he saw them agitated, weeping and wailing. [26][Mark 5:39] And he entered, and said unto them, Why are ye agitated and weeping? the [27] [Arabic, p. 48] maid hath not died, but she is sleeping. And they laughed at him, for [28] they knew that she had died. And he put every man forth without, and took ...
Ante-Nicene Fathers, Volume 9, page 62, footnote 38 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 918 (In-Text, Margin)
... unto the father of the maid, Fear not: but believe [24] only, and she shall live. And he suffered no man to go with him, except [25] Simon Cephas, and James, and John the brother of James. And they reached the house of the chief of the synagogue; and he saw them agitated, weeping and wailing. [26] And he entered, and said unto them, Why are ye agitated and weeping? the [27] [Arabic, p. 48] maid hath not died, but she is sleeping. And they laughed at him, for [28] they knew that she had died.[Mark 5:40] And he put every man forth without, and took the father of the maid, and her mother, and Simon, and James, and John, and [29] entered into the place where the maid was laid. And he took hold of the hand of the maid, and said unto her, Maid, arise. ...
Ante-Nicene Fathers, Volume 9, page 62, footnote 39 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 919 (In-Text, Margin)
... brother of James. And they reached the house of the chief of the synagogue; and he saw them agitated, weeping and wailing. [26] And he entered, and said unto them, Why are ye agitated and weeping? the [27] [Arabic, p. 48] maid hath not died, but she is sleeping. And they laughed at him, for [28] they knew that she had died. And he put every man forth without, and took the father of the maid, and her mother, and Simon, and James, and John, and [29] entered into the place where the maid was laid.[Mark 5:41] And he took hold of the hand of the maid, and said unto her, Maid, arise. And her spirit returned, and straightway [30] she arose and walked: and she was about twelve years of age. And he commanded [31] that there should be given to her ...
Ante-Nicene Fathers, Volume 9, page 62, footnote 41 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XII. (HTML)
CCEL Footnote 921 (In-Text, Margin)
... said unto them, Why are ye agitated and weeping? the [27] [Arabic, p. 48] maid hath not died, but she is sleeping. And they laughed at him, for [28] they knew that she had died. And he put every man forth without, and took the father of the maid, and her mother, and Simon, and James, and John, and [29] entered into the place where the maid was laid. And he took hold of the hand of the maid, and said unto her, Maid, arise. And her spirit returned, and straightway [30] she arose and walked:[Mark 5:42] and she was about twelve years of age. And he commanded [31] that there should be given to her something to eat. And her father wondered greatly: [32] and he warned them that they should tell no man what had happened. And this report spread ...
Ante-Nicene Fathers, Volume 9, page 371, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book VI. (HTML)
The Name of the Place Where John Baptized is Not Bethany, as in Most Copies, But Bethabara. Proof of This. Similarly “Gergesa” Should Be Read for “Gerasa,” In the Story of the Swine. Attention is to Be Paid to the Proper Names in Scripture, Which are Often Written Inaccurately, and are of Importance for Interpretation. (HTML)
... friend of the Saviour, than Bethany, the House of obedience? Thus we see that he who aims at a complete understanding of the Holy Scriptures must not neglect the careful examination of the proper names in it. In the matter of proper names the Greek copies are often incorrect, and in the Gospels one might be misled by their authority. The transaction about the swine, which were driven down a steep place by the demons and drowned in the sea, is said to have taken place in the country of the Gerasenes.[Mark 5:1] Now, Gerasa is a town of Arabia, and has near it neither sea nor lake. And the Evangelists would not have made a statement so obviously and demonstrably false; for they were men who informed themselves carefully of all matters connected with Judæa. ...
Ante-Nicene Fathers, Volume 9, page 371, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book VI. (HTML)
The Name of the Place Where John Baptized is Not Bethany, as in Most Copies, But Bethabara. Proof of This. Similarly “Gergesa” Should Be Read for “Gerasa,” In the Story of the Swine. Attention is to Be Paid to the Proper Names in Scripture, Which are Often Written Inaccurately, and are of Importance for Interpretation. (HTML)
... friend of the Saviour, than Bethany, the House of obedience? Thus we see that he who aims at a complete understanding of the Holy Scriptures must not neglect the careful examination of the proper names in it. In the matter of proper names the Greek copies are often incorrect, and in the Gospels one might be misled by their authority. The transaction about the swine, which were driven down a steep place by the demons and drowned in the sea, is said to have taken place in the country of the Gerasenes.[Mark 5:13] Now, Gerasa is a town of Arabia, and has near it neither sea nor lake. And the Evangelists would not have made a statement so obviously and demonstrably false; for they were men who informed themselves carefully of all matters connected with Judæa. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 638, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
The Correction of the Donatists. (HTML)
Chapter 3 (HTML)
CCEL Footnote 2495 (In-Text, Margin)
... this, having gained possession of their hearts, but he who actually suggested to our Saviour Himself as a duty sanctioned by the law, that He should throw Himself down from a pinnacle of the temple? And his suggestion they would surely have thrust far from them, had they carried Christ, as their Master, in their hearts. But since they have rather given place within them to the devil, they either perish like the herd of swine, whom the legion of devils drove down from the hill-side into the sea,[Mark 5:13] or, being rescued from that destruction, and gathered together in the loving bosom of our Catholic Mother, they are delivered just as the boy was delivered by our Lord, whom his father brought to be healed of the devil, saying that ofttimes he was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 16, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)
Chapter XII (HTML)
CCEL Footnote 114 (In-Text, Margin)
... lust in the heart; a second now, as it were, brought forth outside the gate, when assent goes forward into action; a third, when the mind is pressed down by the force of bad habit, as if by a mound of earth, and is now, as it were, rotting in the sepulchre. And whoever reads the Gospel perceives that our Lord raised to life these three varieties of the dead. And perhaps he reflects what differences may be found in the very word of Him who raises them, when He says on one occasion, “Damsel, arise;”[Mark 5:41] on another, “Young man, I say unto thee, Arise;” and when on another occasion He groaned in the spirit, and wept, and again groaned, and then afterwards “cried with a loud voice, Lazarus, come forth.”
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 134, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Raising of the Daughter of the Ruler of the Synagogue, and of the Woman Who Touched the Hem of His Garment; Of the Question, Also, as to Whether the Order in Which These Incidents are Narrated Exhibits Any Contradiction in Any of the Writers by Whom They are Reported; And in Particular, of the Words in Which the Ruler of the Synagogue Addressed His Request to the Lord. (HTML)
CCEL Footnote 944 (In-Text, Margin)
... point where He crosses the take and returns from the country of the Gerasenes, after casting out the devils and permitting them to go into the swine. Thus Mark introduces it, after he has related what took place among the Gerasenes, in the following manner: “And when Jesus was passed over again by ship unto the other side, much people gathered unto Him: and He was nigh unto the sea. And there cometh one of the rulers of the synagogue, Jairus by name; and when he saw Him, he fell at His feet,” etc.[Mark 5:21-43] By this, then, we are certainly to understand that the occurrence in connection with the daughter of the ruler of the synagogue did take place after Jesus had passed across the lake again in the ship. It does not, however, appear from the words ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 144, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of His Coming into His Own Country, and of the Astonishment of the People at His Doctrine, as They Looked with Contempt Upon His Lineage; Of Matthew’s Harmony with Mark and Luke in This Section; And in Particular, of the Question Whether the Order of Narration Which is Presented by the First of These Evangelists Does Not Exhibit Some Want of Consistency with that of the Other Two. (HTML)
CCEL Footnote 1031 (In-Text, Margin)
... that, and agreeing rather with what Luke introduces; and how he has constructed his narrative in such a manner as to make the balance of credibility rest on the side of the supposition, that what followed in immediate historical sequence was rather the occurrences which these two latter evangelists both insert in near connection [with the parables],—namely, the incidents of the ship in which Jesus was asleep, and the miracle performed in the expulsion of the devils in the country of the Gerasenes,[Mark 5:17] —two events which Matthew has already recalled and introduced at an earlier stage of his record. At present, therefore, we have to consider whether [Matthew’s report of] what the Lord spoke, and what was said to Him in His own country, is in concord ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 158, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Absence of Any Antagonism Between Matthew and Mark, or Between Matthew and Luke, in the Account Offered of the Giving of Sight to the Blind Men of Jericho. (HTML)
CCEL Footnote 1128 (In-Text, Margin)
... alone has introduced here, one of them was of pre-eminent note and repute in that city, is a fact made clear enough by the single consideration, that Mark has recorded both his own name and his father’s; a circumstance which scarcely comes across us in all the many cases of healing which had been already performed by the Lord, unless that miracle be an exception, in the recital of which the evangelist has mentioned by name Jairus, the ruler of the synagogue, whose daughter Jesus restored to life.[Mark 5:22-43] And in this latter instance this intention becomes the more apparent, from the fact that the said ruler of the synagogue was certainly a man of rank in the place. Consequently there can be little doubt that this Bartimæus, the son of Timæus, had ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 347, footnote 13 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xvii. 1, ‘After six days Jesus taketh with Him Peter, and James, and John his brother,’ etc. (HTML)
CCEL Footnote 2651 (In-Text, Margin)
... the flesh of men, that is He to their hearts. Now His raiment is His Church. For if the raiment be not held together by him who puts it on, it will fall off. Of this raiment, Paul was as it were a sort of last border. For he says himself, “I am the least of the Apostles.” And in another place, “I am the last of the Apostles.” Now in a garment the border is the last and least part. Wherefore as that woman which suffered from an issue of blood, when she had touched the Lord’s border was made whole,[Mark 5:34] so the Church which came from out of the Gentiles, was made whole by the preaching of Paul. What wonder if the Church is signified by white raiment, when you hear the Prophet Isaiah saying, “Though your sins be as scarlet, I will make them white as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 414, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Luke vii. 2, etc.; on the three dead persons whom the Lord raised. (HTML)
CCEL Footnote 3200 (In-Text, Margin)
4. Let us then see what He would have us learn in those three dead persons whom He raised. He raised again the dead daughter of the ruler of the synagogue, for whom when she was sick petition was made to Him, that He would deliver her from her sickness. And as He is going, it is announced that she is dead; and as though He would now be only wearying Himself in vain, word was brought to her father, “Thy daughter is dead, why weariest thou the Master any further?”[Mark 5:35] But He went on, and said to the father of the damsel, “Be not afraid, only believe.” He comes to the house, and finds the customary funeral obsequies already prepared, and He says to them, “Weep not, for the damsel is not dead, but sleepeth.” He spake the truth; she ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 414, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Luke vii. 2, etc.; on the three dead persons whom the Lord raised. (HTML)
CCEL Footnote 3201 (In-Text, Margin)
... those three dead persons whom He raised. He raised again the dead daughter of the ruler of the synagogue, for whom when she was sick petition was made to Him, that He would deliver her from her sickness. And as He is going, it is announced that she is dead; and as though He would now be only wearying Himself in vain, word was brought to her father, “Thy daughter is dead, why weariest thou the Master any further?” But He went on, and said to the father of the damsel, “Be not afraid, only believe.”[Mark 5:36] He comes to the house, and finds the customary funeral obsequies already prepared, and He says to them, “Weep not, for the damsel is not dead, but sleepeth.” He spake the truth; she was asleep; asleep, that is, in respect of Him, by whom she could ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 414, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Luke vii. 2, etc.; on the three dead persons whom the Lord raised. (HTML)
CCEL Footnote 3202 (In-Text, Margin)
... that He would deliver her from her sickness. And as He is going, it is announced that she is dead; and as though He would now be only wearying Himself in vain, word was brought to her father, “Thy daughter is dead, why weariest thou the Master any further?” But He went on, and said to the father of the damsel, “Be not afraid, only believe.” He comes to the house, and finds the customary funeral obsequies already prepared, and He says to them, “Weep not, for the damsel is not dead, but sleepeth.”[Mark 5:39] He spake the truth; she was asleep; asleep, that is, in respect of Him, by whom she could be awakened. So awakening her, He restored her alive to her parents. So again He awakened that young man, the widow’s son, by whose case I have been now ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 495, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John v. 31, ‘If I bear witness of myself,’ etc.; and on the words of the apostle, Galatians v. 16, ‘Walk by the spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth,’ etc. (HTML)
CCEL Footnote 3848 (In-Text, Margin)
14. Christ raised up the daughter of the ruler of the synagogue who was dead in the house.[Mark 5:35] She was in the house, she had not yet been carried out. So is the man who hath determined on some wickedness in his heart; he is dead, but he lies within. But if he has come as far as to the action of the members, he has been carried out of the house. But the Lord raised also the young man, the widow’s son, when he was being carried out dead beyond the gate of the city. So then I venture to say, Thou hast determined in thine heart, if thou call ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 271, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XI. 1–54. (HTML)
CCEL Footnote 964 (In-Text, Margin)
3. If, then, the Lord in the greatness of His grace and mercy raiseth our souls to life, that we may not die for ever, we may well understand that those three dead persons whom He raised in the body, have some figurative significance of that resurrection of the soul which is effected by faith: He raised up the ruler of the synagogue’s daughter, while still lying in the house;[Mark 5:41-42] He raised up the widow’s young son, while being carried outside the gates of the city; and He raised up Lazarus, when four days in the grave. Let each one give heed to his own soul: in sinning he dies: sin is the death of the soul. But sometimes sin is committed only in thought. Thou hast felt delight in what ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 564, footnote 6 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Life of Constantine with Orations of Constantine and Eusebius. (HTML)
The Oration of Constantine. (HTML)
The Falsity of the General Opinion respecting Fate is proved by the Consideration of Human Laws, and by the Works of Creation, the Course of which is not Fortuitous, but according to an Orderly Arrangement which evinces the Design of the Creator. (HTML)
CCEL Footnote 3393 (In-Text, Margin)
... cause of all things? Or what shall we suppose nature itself to be, if the law of fate be inviolable? Indeed, the very assertion that there is a law of fate implies that such law is the work of a legislator: if, therefore, fate itself be a law, it must be a law devised by God. All things, therefore, are subject to God, and nothing is beyond the sphere of his power. If it be said that fate is the will of God, and is so considered, we admit the fact. But in what respect do justice, or self-control,[Mark 5:15] or the other virtues, depend on fate? From whence, if so, do their contraries, as injustice and intemperance, proceed? For vice has its origin from nature, not from fate; and virtue is the due regulation of natural character and disposition. But, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 198, footnote 7 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1282 (In-Text, Margin)
... depart from Jerusalem” and the very divine Peter says more distinctly: “Who did eat and drink with Him after He rose from the dead.” For since eating is proper to them that live this present life, of necessity the Lord by means of eating and drinking proved the resurrection of the flesh to them that did not acknowledge it to be real. This same course He pursued in the case of Lazarus and of Jairus’ daughter. For when He had raised up the latter He ordered that something should be given her to eat[Mark 5:43] and He made Lazarus sit with Him at the table and so shewed the reality of the rising again.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 53, footnote 4 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Paula. (HTML)
CCEL Footnote 854 (In-Text, Margin)
... you. The Lord is my witness that I address you now as though I were standing at His judgment seat. Tears which have no meaning are an object of abhorrence. Yours are detestable tears, sacrilegious tears, unbelieving tears; for they know no limits, and bring you to the verge of death. You shriek and cry out as though on fire within, and do your best to put an end to yourself. But to you and others like you Jesus comes in His mercy and says: “Why weepest thou? the damsel is not dead but sleepeth.”[Mark 5:39] The bystanders may laugh him to scorn; such unbelief is worthy of the Jews. If you prostrate yourself in grief at your daughter’s tomb you too will hear the chiding of the angel, “Why seek ye the living among the dead?” It was because Mary Magdalene ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 115, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius on the Best Method of Translating. (HTML)
CCEL Footnote 1674 (In-Text, Margin)
7. That secular and church writers should have adopted this line need not surprise us when we consider that the translators of the Septuagint, the evangelists, and the apostles, have done the same in dealing with the sacred writings. We read in Mark[Mark 5:41] of the Lord saying Talitha cumi and it is immediately added “which is interpreted, Damsel, I say unto thee, arise.” The evangelist may be charged with falsehood for having added the words “I say unto thee” for the Hebrew is only “Damsel arise.” To emphasize this and to give the impression of one calling and commanding he has added “I say unto thee.” Again in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 124, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Heliodorus. (HTML)
CCEL Footnote 1806 (In-Text, Margin)
2. What shall I do then? Shall I join my tears to yours? The apostle forbids me for he speaks of dead Christians as “them which are asleep.” So too in the gospel the Lord says, “the damsel is not dead but sleepeth,”[Mark 5:39] and Lazarus when he is raised from the dead is said to have been asleep. No, I will be glad and rejoice that “speedily he was taken away lest that wickedness should alter his understanding” for “his soul pleased the Lord.” But though I am loth to give way and combat my feelings, tears flow down my cheeks, and in spite of the teachings of virtue and the hope of the resurrection a passion ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 209, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 2981 (In-Text, Margin)
... formed of them, and that not a woman’s but a man’s; that is to say, He rose again in the sex in which He died. And if you cavil farther and say: We shall eat then, I suppose, after the resurrection; or How can a solid and material body enter in contrary to its nature through closed doors? you shall receive from me this reply. Do not for this matter of food find fault with belief in the resurrection: for our Lord after raising the daughter of the ruler of the synagogue commanded food to be given her.[Mark 5:43] And Lazarus who had been dead four days is described as sitting at meat with Him, the object in both cases being to shew that the resurrection was real and not merely apparent. And if from our Lord’s entering in through closed doors you strive to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 309, footnote 1 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
The Life of S. Hilarion. (HTML)
CCEL Footnote 4027 (In-Text, Margin)
... the ground, and to the amazement of all present showed suddenly no less tameness than it had exhibited ferocity before. But the old man declared to them how the devil, for men’s sake, seizes even beasts of burden; that he is inflamed by such intense hatred for men that he desires to destroy not only them but what belongs to them. As an illustration of this he added the fact that before he was permitted to try the saintly Job, he made an end of all his substance. Nor ought it to disturb anyone that[Mark 5] by the Lord’s command two thousand swine were slain by the agency of demons, since those who witnessed the miracle could not have believed that so great a multitude of demons had gone out of the man unless an equally vast number of swine had rushed ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 442, footnote 9 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
To Pammachius against John of Jerusalem. (HTML)
CCEL Footnote 5096 (In-Text, Margin)
... futurity is all one; so he who can fast for forty days and yet live,—not, indeed, that he can of himself fast, but that he lives by the power of God,—will also be able to live for ever without food and drink. Why did our Lord eat an honeycomb? To prove the resurrection: not to give your palate the pleasure of tasting of honey. He asked for a fish broiled on the coals that He might confirm the doubting Apostles, who did not dare approach Him because they thought they saw not a body, but a spirit.[Mark 5] The daughter of the ruler of the synagogue was raised to life and took food. Lazarus, who had been four days dead, rose again, and comes before us at a dinner; not because he was accustomed to eat in the lower world, but because a case which ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 372, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Oration on Holy Baptism. (HTML)
CCEL Footnote 4116 (In-Text, Margin)
... the evil rest of a body paralyzed by its pleasures. But as you now are, so walk, mindful of the command, Behold thou art made whole; sin no more lest a worse thing happen unto thee if thou prove thyself bad after the blessing thou hast received. You have heard the loud voice, Lazarus, come forth, as you lay in the tomb; not, however, after four days, but after many days; and you were loosed from the bonds of your graveclothes. Do not again become dead, nor live with those who dwell in the tombs;[Mark 5:3] nor bind yourself with the bonds of your own sins; for it is uncertain whether you will rise again from the tomb till the last and universal resurrection, which will bring every work into judgment, not to be healed, but to be judged, and to give ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 373, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Oration on Holy Baptism. (HTML)
CCEL Footnote 4130 (In-Text, Margin)
... will you best and most perfectly help yourself. The unclean and malignant spirit is gone out of you, being chased by baptism. He will not submit to the expulsion, he will not resign himself to be houseless and homeless: He goes through waterless places, dry of the Divine Stream, and there he desires to abide. He wanders, seeking rest; he finds none. He lights on baptized souls, whose sins the font has washed away. He fears the water; he is choked with the cleansing, as the Legion were in the sea.[Mark 5:13] Again he returns to the house whence he came out. He is shameless, he is contentious, he makes a fresh assault upon it, he makes a new attempt. If he finds that Christ has taken up His abode there, and has filled the place which he had vacated, he ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 6, footnote 22 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That v: not found “of whom” in the case of the Son and of the Spirit. (HTML)
CCEL Footnote 758 (In-Text, Margin)
... nourishment ministered increaseth with the increase of God.” And that Christ is the head of the Church we have learned in another passage, when the apostle says “gave him to be the head over all things to the Church,” and “of his fulness have all we received.” And the Lord Himself says “He shall take of mine, and shall shew it unto you.” In a word, the diligent reader will perceive that “of whom” is used in diverse manners. For instance, the Lord says, “I perceive that virtue is gone out of me.”[Mark 5:30] Similarly we have frequently observed “of whom” used of the Spirit. “He that soweth to the spirit,” it is said, “shall of the spirit reap life everlasting.” John too writes, “Hereby we know that he abideth in us by ( Hence they have no power or strength against any one except what God in His dispensation hath conceded to them, as for instance, against Job and those swine that are mentioned in the Gospels[Mark 5:13]. But when God has made the concession they do prevail, and are changed and transformed into any form whatever in which they wish to appear. 82. And what shall I say of the daughter of the ruler of the synagogue, at whose death multitudes were weeping and the flute-players piping? For the funeral solemnities were being performed because of the conviction of death. How quickly at the word of the Lord does the spirit return, the reviving body rise up, and food is taken, that the evidence of life may be believed![Mark 5:38-43] 18. In the fourteenth year, let the passover in Egypt praise the Passover that came and passed over all, and instead of Pharaoh sunk Legion,[Mark 5:9] instead of horses choked the devil. Blessed be His vengeance! 11. Simon answered and thus he said to the Evil One after his words: “From the day that (first) I saw Him I have seen no lewdness in Him, but rather quietness and peace, humility and seemliness. The sick He heals without reward, the diseased He freely cures. He approaches and stands by the grave, and calls, and the dead arise. Jairus[Mark 5:22] called Him to raise his daughter to life, trusting that He could raise her to life. And as He went with him in the way, He gave healing to the woman diseased, who laid hold of the hem of His garment and stole healing from Him, and her pain which was hard and bitter at once departed from her. He went forth to the desert and saw ... ... to Him:— I believe, Lord; help thou my feeble faith. And by his faith his son was healed. And also when the nobleman came near to Him, by his faith was his boy healed, when he said to our Lord:— Speak the word and my servant will be cured. And our Lord was astonished at his faith, and according to his faith it happened to him. And also when the chief of the Synagogue requested Him concerning his daughter, He said thus to him:— Only firmly believe and thy daughter shall live.[Mark 5:23-36] So he believed and his daughter lived and arose. And when Lazarus died, our Lord said to Martha:— If thou believest, thy brother shall rise. Martha saith unto Him;— Yea, Lord, I believe. And He raised him after four days. And also ... 14. And our Lord Himself, in that His first Coming raised up three that were dead, that the testimony of three might be made sure. And He raised up each one of them with two words each. For when He raised up the widow’s son, He called him twice, saying to him, Young man, young man, arise. And he revived and arose. And again, He twice called the daughter of the chief of the synagogue, saying to her, Damsel, damsel, arise.[Mark 5:47] And her spirit returned and she arose. And after Lazarus died, when He came to the place of burial. He prayed earnestly and cried with a loud voice and said, Lazarus, come forth. And he revived and came out of his tomb.Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 20b, footnote 13 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book II (HTML)
Concerning the devil and demons. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 187, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book II. On the Belief in the Resurrection. (HTML)
CCEL Footnote 1562 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 248, footnote 5 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh. (HTML)
Hymn XIII. (HTML)
CCEL Footnote 492 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 339, footnote 2 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Three Homilies. (HTML)
On the Sinful Woman. (HTML)
CCEL Footnote 638 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 351, footnote 11 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Faith. (HTML)
CCEL Footnote 720 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 379, footnote 3 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of the Resurrection of the Dead. (HTML)
CCEL Footnote 989 (In-Text, Margin)