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PARALLEL HISTORY BIBLE - John 5:13
CHAPTERS: John 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 - John 5:13 ο 3588 δε 1161 ιαθεις 2390 5685 ουκ 3756 ηδει 1492 5715 τις 5101 εστιν 2076 5748 ο 3588 γαρ 1063 ιησους 2424 εξενευσεν 1593 5656 οχλου 3793 οντος 5607 5752 εν 1722 τω 3588 τοπω 5117
Douay Rheims Bible But he who was healed, knew not who it was; for Jesus went aside from the multitude standing in the place.
King James Bible - John 5:13 And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.
World English Bible But he who was healed didn't know who it was, for Jesus had withdrawn, a crowd being in the place.
Early Church Father Links Anf-09 iv.iii.xxii Pg 32, Npnf-109 xii.ii Pg 30, Npnf-114 iv.xxxix Pg 29, Npnf-114 v.xxxix Pg 29
World Wide Bible Resources
John 5:13
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.iv.xiv Pg 8
John xiv. 7, 9, 10. To these men, therefore, did the Lord bear witness, that in Himself they had both known and seen the Father (and the Father is truth). To allege, then, that these men did not know the truth, is to act the part of false witnesses, and of those who have been alienated from the doctrine of Christ. For why did the Lord send the twelve apostles to the lost sheep of the house of Israel,3533 3533
Anf-03 iv.ix.ix Pg 52
Comp. Bible :Heb.1.3">Ex. xxxiii. 20; John i. 18; xiv. 9; Col. i. 15; Heb. i. 3. And accordingly it is agreed that the Son of God Himself spake to Moses, and said to the people, “Behold, I send mine angel before thy”—that is, the people’s—“face, to guard thee on the march, and to introduce thee into the land which I have prepared thee: attend to him, and be not disobedient to him; for he hath not escaped1296 1296 Oehler and others read “celavit”; but the correction of Fr. Junius and Rig., “celabit,” is certainly more agreeable to the LXX. and the Eng. ver. thy notice, since my name is upon him.”1297 1297
Anf-03 v.ix.xxiv Pg 5
Ver. 9. Now whom does He say that they ought to have known?—for this is the sole point of discussion. Was it as the Father that they ought to have known Him, or as the Son? If it was as the Father, Praxeas must tell us how Christ, who had been so long time with them, could have possibly ever been (I will not say understood, but even) supposed to have been the Father. He is clearly defined to us in all Scriptures—in the Old Testament as the Christ of God, in the New Testament as the Son of God. In this character was He anciently predicted, in this was He also declared even by Christ Himself; nay, by the very Father also, who openly confesses Him from heaven as His Son, and as His Son glorifies Him. “This is my beloved Son;” “I have glorified Him, and I will glorify Him.” In this character, too, was He believed on by His disciples, and rejected by the Jews. It was, moreover, in this character that He wished to be accepted by them whenever He named the Father, and gave preference to the Father, and honoured the Father. This, then, being the case, it was not the Father whom, after His lengthened intercourse with them, they were ignorant of, but it was the Son; and accordingly the Lord, while upbraiding Philip for not knowing Himself who was the object of their ignorance, wished Himself to be acknowledged indeed as that Being whom He had reproached them for being ignorant of after so long a time—in a word, as the Son. And now it may be seen in what sense it was said, “He that hath seen me hath seen the Father,”8095 8095
Anf-03 v.ix.xxiv Pg 6
John xiv. 9. —even in the same in which it was said in a previous passage, “I and my Father are one.”8096 8096
Anf-03 v.ix.xx Pg 6
John xiv. 9, 10. They would have the entire revelation of both Testaments yield to these three passages, whereas the only proper course is to understand the few statements in the light of the many. But in their contention they only act on the principle of all heretics. For, inasmuch as only a few testimonies are to be found (making for them) in the general mass, they pertinaciously set off the few against the many, and assume the later against the earlier. The rule, however, which has been from the beginning established for every case, gives its prescription against the later assumptions, as indeed it also does against the fewer.
Treasury of Scriptural Knowledge, Chapter 5VERSE (13) - Joh 14:9
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