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PARALLEL HISTORY BIBLE - John 19:5
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LXX- Greek Septuagint - John 19:5 εξηλθεν 1831 5627 ουν 3767 ο 3588 ιησους 2424 εξω 1854 φορων 5409 5723 τον 3588 ακανθινον 174 στεφανον 4735 και 2532 το 3588 πορφυρουν 4210 ιματιον 2440 και 2532 λεγει 3004 5719 αυτοις 846 ιδε 1492 5657 ο 3588 ανθρωπος 444
Douay Rheims Bible (Jesus therefore came forth, bearing the crown of thorns and the purple garment.) And he saith to them: Behold the Man.
King James Bible - John 19:5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!
World English Bible Jesus therefore came out, wearing the crown of thorns and the purple garment. Pilate said to them, "Behold, the man!"
Early Church Father Links Anf-09 iii.iii Pg 30, Anf-09 iv.iii.l Pg 68, Npnf-106 vi.iv.xxxi Pg 11, Npnf-106 vi.vi.xiv Pg 22, Npnf-108 ii.LIX.2 Pg 5, Npnf-114 iv.lxxxvi Pg 20, Npnf-114 iv.lxxxvi Pg 21, Npnf-114 iv.lxxxvi Pg 18, Npnf-114 v.lxxxvi Pg 18, Npnf-114 v.lxxxvi Pg 20, Npnf-114 v.lxxxvi Pg 21
World Wide Bible Resources
John 19:5
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.iv.xi Pg 18
John i. 29, John i. 15, 16. This, therefore, was the knowledge of salvation; but [it did not consist in] another God, nor another Father, nor Bythus, nor the Pleroma of thirty Æons, nor the Mother of the (lower) Ogdoad: but the knowledge of salvation was the knowledge of the Son of God, who is both called and actually is, salvation, and Saviour, and salutary. Salvation, indeed, as follows: “I have waited for Thy salvation, O Lord.”3410 3410
Anf-02 vi.iii.i.v Pg 42.1
Anf-02 vi.iv.ix Pg 238.1
Anf-03 iv.ix.ix Pg 60
See John i. 29; 36. illumined the minds of men by his heralding, so that they understood Him to be that Lamb whom Moses was wont to announce as destined to suffer. Thus, too, (was the son of Nun called) Joshua, on account of the future mystery1304 1304 Sacramentum. of his name: for that name (He who spake with Moses) confirmed as His own which Himself had conferred on him, because He had bidden him thenceforth be called, not “angel” nor “Oshea,” but “Joshua.” Thus, therefore, each name is appropriate to the Christ of God—that He should be called Jesus as well (as Christ).
Anf-03 v.ix.xxi Pg 7
John i. 29. He is not described as Himself the same with Him of whom He is the beloved Son. He is, no doubt, ever the Son of God, but yet not He Himself of whom He is the Son. This (divine relationship) Nathanæl at once recognised in Him,8014 8014
Anf-03 v.xi.v Pg 5
See Matt. iii. 13–17; Mark i. 9–11; Luke iii. 21–22; John i. 29–34. and, since the dove is styled by the Greek name περιστερά —(peristera), it has in itself this number DCCCI.8396 8396 Habere secum numerum DCCCI. So Oehler, after Jos. Scaliger, who, however, seems to have read “secum hunc numerum,” for the ordinary reading, “habere secundum numerum,” which would mean, “represents, in the way of numerical value, DCCCI.” These men run through their Ω, Ψ, Χ, Φ, Υ, Τ—through the whole alphabet, indeed, up to Α and Β—and compute ogdoads and decads. So we may grant it useless and idle to recount all their trifles. What, however, must be allowed not merely vain, but likewise dangerous, is this: they feign a second God, beside the Creator; they affirm that Christ was not in the substance of flesh; they say there is to be no resurrection of the flesh.
Npnf-201 iv.viii.xvi Pg 15
Anf-01 v.ii.xviii Pg 9
Isa. vii. 14; Matt. i. 23. He was born and was baptized by John, that He might ratify the institution committed to that prophet.
Anf-01 viii.ii.xxxiii Pg 2
Isa. vii. 14. For things which were incredible and seemed impossible with men, these God predicted by the Spirit of prophecy as about to come to pass, in order that, when they came to pass, there might be no unbelief, but faith, because of their prediction. But lest some, not understanding the prophecy now cited, should charge us with the very things we have been laying to the charge of the poets who say that Jupiter went in to women through lust, let us try to explain the words. This, then, “Behold, a virgin shall conceive,” signifies that a virgin should conceive without intercourse. For if she had had intercourse with any one whatever, she was no longer a virgin; but the power of God having come upon the virgin, overshadowed her, and caused her while yet a virgin to conceive. And the angel of God who was sent to the same virgin at that time brought her good news, saying, “Behold, thou shalt conceive of the Holy Ghost, and shalt bear a Son, and He shall be called the Son of the Highest, and thou shalt call His name Jesus; for He shall save His people from their sins,”1831 1831
Anf-01 v.xv.iii Pg 5
Isa. vii. 14; Matt. i. 23. And concerning the passion, “He was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, I also was an innocent lamb led to be sacrificed.”1228 1228
Anf-01 v.xvii.iii Pg 4
Isa. vii. 14. He was then truly born, truly grew up, truly ate and drank, was truly crucified, and died, and rose again. He who believes these things, as they really were, and as they really took place, is blessed. He who believeth them not is no less accursed than those who crucified the Lord. For the prince of this world rejoiceth when any one denies the cross, since he knows that the confession of the cross is his own destruction. For that is the trophy which has been raised up against his power, which when he sees, he shudders, and when he hears of, is afraid.
Anf-01 ix.iv.xx Pg 12
Isa. vii. 14. the divine Scriptures do in both respects testify of Him: also, that He was a man without comeliness, and liable to suffering;3675 3675
Anf-01 ix.iv.xxii Pg 0
Anf-01 ix.iv.xxii Pg 2
Isa. vii. 14. as Theodotion the Ephesian has interpreted, and Aquila of Pontus,3709 3709 Epiphanius, in his De Mensuris, gives an account of these two men. The former published his version of the Old Testament in the year 181. The latter put forth his translation half a century earlier, about 129 a.d. This reference to the version of Theodotion furnishes a note of date as to the time when Irenæus published his work: it must have been subsequently to a.d. 181. both Jewish proselytes. The Ebionites, following these, assert that He was begotten by Joseph; thus destroying, as far as in them lies, such a marvellous dispensation of God, and setting aside the testimony of the prophets which proceeded from God. For truly this prediction was uttered before the removal of the people to Babylon; that is, anterior to the supremacy acquired by the Medes and Persians. But it was interpreted into Greek by the Jews themselves, much before the period of our Lord’s advent, that there might remain no suspicion that perchance the Jews, complying with our humour, did put this interpretation upon these words. They indeed, had they been cognizant of our future existence, and that we should use these proofs from the Scriptures, would themselves never have hesitated to burn their own Scriptures, which do declare that all other nations partake of [eternal] life, and show that they who boast themselves as being the house of Jacob and the people of Israel, are disinherited from the grace of God.
Anf-01 ix.vi.xxxiv Pg 64
Isa. viii. 3, Isa. ix. 6, Isa. vii. 14. [A confusion of texts.] and those [of them] who proclaimed Him as Immanuel, [born] of the Virgin, exhibited the union of the Word of God with His own workmanship, [declaring] that the Word should become flesh, and the Son of God the Son of man (the pure One opening purely that pure womb which regenerates men unto God, and which He Himself made pure); and having become this which we also are, He [nevertheless] is the Mighty God, and possesses a generation which cannot be declared. And there are also some of them who say, “The Lord hath spoken in Zion, and uttered His voice from Jerusalem;”4305 4305
Anf-03 iv.ix.ix Pg 4
See Isa. vii. 13, 14. (which is, interpreted, “God with us”1252 1252
Anf-03 v.iv.iv.xii Pg 3
Isa. vii. 14. then, that He takes the riches of Damascus and the spoils of Samaria against the king of Assyria.3252 3252
Anf-03 v.iv.iv.xiii Pg 10
Isa. vii. 14. Now a sign from God would not have been a sign,3264 3264 The tam dignum of this place is “jam signum” in adv. Judæos. unless it had been some novel and prodigious thing. Then, again, Jewish cavillers, in order to disconcert us, boldly pretend that Scripture does not hold3265 3265 Contineat. that a virgin, but only a young woman,3266 3266
Anf-03 v.iv.v.x Pg 26
Isa. vii. 14. on what principle you, Marcion, can admit Him Son of man, I cannot possibly see. If through a human father, then you deny him to be Son of God; if through a divine one also,3785 3785 Si et Dei. then you make Christ the Hercules of fable; if through a human mother only, then you concede my point; if not through a human father also,3786 3786 Si neque patris. then He is not the son of any man,3787 3787 On Marcion’s principles, it must be remembered. and He must have been guilty of a lie for having declared Himself to be what He was not. One thing alone can help you in your difficulty: boldness on your part either to surname your God as actually the human father of Christ, as Valentinus did3788 3788 Compare T.’s treatise, Adversus Valentinianos, chap. xii. with his Æon; or else to deny that the Virgin was human, which even Valentinus did not do. What now, if Christ be described3789 3789 Censentur. in Daniel by this very title of “Son of man?” Is not this enough to prove that He is the Christ of prophecy? For if He gives Himself that appellation which was provided in the prophecy for the Christ of the Creator, He undoubtedly offers Himself to be understood as Him to whom (the appellation) was assigned by the prophet. But perhaps3790 3790 Si forte. it can be regarded as a simple identity of names;3791 3791 Nominum communio simplex. and yet we have maintained3792 3792 Defendimus. See above, book iii. chap. xv. xvi. that neither Christ nor Jesus ought to have been called by these names, if they possessed any condition of diversity. But as regards the appellation “Son of man,” in as far as it occurs by accident,3793 3793 Ex accidenti obvenit. in so far there is a difficulty in its occurrence along with3794 3794 Super. a casual identity of names. For it is of pure3795 3795 Proprio. accident, especially when the same cause does not appear3796 3796 Non convenit. whereby the identity may be occasioned. And therefore, if Marcion’s Christ be also said to be born of man, then he too would receive an identical appellation, and there would be two Sons of man, as also two Christs and two Jesuses. Therefore, since the appellation is the sole right of Him in whom it has a suitable reason,3797 3797 Causam. if it be claimed for another in whom there is an identity of name, but not of appellation,3798 3798 The context explains the difference between nomen and appellatio. The former refers to the name Jesus or Christ, the latter to the designation Son of man. then the identity of name even looks suspicious in him for whom is claimed without reason the identity of appellation. And it follows that He must be believed to be One and the Same, who is found to be the more fit to receive both the name and the appellation; while the other is excluded, who has no right to the appellation, because he has no reason to show for it. Nor will any other be better entitled to both than He who is the earlier, and has had allotted to Him the name of Christ and the appellation of Son of man, even the Jesus of the Creator. It was He who was seen by the king of Babylon in the furnace with His martyrs: “the fourth, who was like the Son of man.”3799 3799
Anf-03 v.vii.ii Pg 5
John ii. 19. and once more, “If I be lifted up from the earth, I will draw all men unto Me.”987 987
Anf-03 v.vii.xvii Pg 4
Isa. vii. 14. Accordingly, a virgin did conceive and bear “Emmanuel, God with us.”7182 7182
Anf-03 v.vii.xxi Pg 3
Isa. vii. 14; Matt. i. 23. Conceive what? I ask. The Word of God, of course, and not the seed of man, and in order, certainly, to bring forth a son. “For,” says he, “she shall bring forth a son.”7229 7229 See the same passages. Therefore, as the act of conception was her own,7230 7230 Ipsius. so also what she brought forth was her own, also, although the cause of conception7231 7231 Quod concepit: or, “what she conceived.” was not. If, on the other hand, the Word became flesh of Himself, then He both conceived and brought forth Himself, and the prophecy is stultified. For in that case a virgin did not conceive, and did not bring forth; since whatever she brought forth from the conception of the Word, is not her own flesh. But is this the only statement of prophecy which will be frustrated?7232 7232 Evacuabitur. Will not the angel’s announcement also be subverted, that the virgin should “conceive in her womb and bring forth a son?”7233 7233
Anf-03 v.vii.xxiii Pg 5
Isa. vii. 14. We discover, then, what the sign is which is to be spoken against—the conception and the parturition of the Virgin Mary, concerning which these sophists7253 7253 Academici isti: “this school of theirs.” say: “She a virgin and yet not a virgin bare, and yet did not bear;” just as if such language, if indeed it must be uttered, would not be more suitable even for ourselves to use! For “she bare,” because she produced offspring of her own flesh and “yet she did not bear,” since she produced Him not from a husband’s seed; she was “a virgin,” so far as (abstinence) from a husband went, and “yet not a virgin,” as regards her bearing a child. There is not, however, that parity of reasoning which the heretics affect: in other words it does not follow that for the reason “she did not bear,”7254 7254 i.e. “Because she produced not her son from her husband’s seed.” she who was “not a virgin” was “yet a virgin,” even because she became a mother without any fruit of her own womb. But with us there is no equivocation, nothing twisted into a double sense.7255 7255 Defensionem. Light is light; and darkness, darkness; yea is yea; and nay, nay; “whatsoever is more than these cometh of evil.”7256 7256
Anf-03 v.vii.xxiii Pg 21
Isa. vii. 14.
Anf-03 v.viii.xx Pg 3
Isa. vii. 14; Matt. i. 23. Even granting that He was figuratively to take the power of Damascus and the spoils of Samaria,7396 7396
Npnf-201 iii.x.ix Pg 44
Anf-03 v.iv.iii.xxii Pg 14
An inexact quotation of Isa. xl .28. Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975 2975 Honorem. to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976 2976 Infuscabit. to the rich man and the king; or will the consideration2977 2977 Titulus. of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978 2978
Anf-03 v.iv.v.xiii Pg 5
Isa. xl. 9. “They were mightily3907 3907 In vigore. Or this phrase may qualify the noun thus: “They were astonished at His doctrine, in its might.” astonished at His doctrine; for He was teaching as one who had power.”3908 3908
Anf-03 v.iv.vi.ii Pg 18
Isa. xl. 9 (Septuagint). Also when, with respect to the apostles personally, He says, “How beautiful are the feet of them that preach the gospel of peace, that bring good tidings of good”5252 5252
Edersheim Bible History Lifetimes x.xiv Pg 1.14, Lifetimes x.xiv Pg 81.1
Treasury of Scriptural Knowledge, Chapter 19VERSE (5) - Joh 1:29 Isa 7:14; 40:9; 43:1 La 1:12 Heb 12:2
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