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PARALLEL HISTORY BIBLE - John 7:22


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LXX- Greek Septuagint - John 7:22

δια 1223 τουτο 5124 μωσης 3475 δεδωκεν 1325 5758 υμιν 5213 την 3588 περιτομην 4061 ουχ 3756 οτι 3754 εκ 1537 του 3588 μωσεως 3475 εστιν 2076 5748 αλλ 235 εκ 1537 των 3588 πατερων 3962 και 2532 εν 1722 σαββατω 4521 περιτεμνετε 4059 5719 ανθρωπον 444

Douay Rheims Bible

Therefore, Moses gave you circumcision (not because it is of Moses, but of the fathers;) and on the sabbath day you circumcise a man.

King James Bible - John 7:22

Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.

World English Bible

Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy.

Early Church Father Links

Anf-07 vi.i Pg 12, Anf-09 iv.iii.xxviii Pg 32, Npnf-111 vii.viii Pg 35, Npnf-114 iv.li Pg 66, Npnf-114 v.li Pg 66

World Wide Bible Resources


John 7:22

Early Christian Commentary - (A.D. 100 - A.D. 325)

Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv.

nor yet did he observe the Sabbath. For he had “accepted”1163

1163

Anf-03 iv.ix.iii Pg 5
There is, if the text be genuine, some confusion here.  Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii.

“But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165

1165

Anf-02 vi.iv.i.vii Pg 6.1

Anf-02 vi.iv.v.i Pg 25.1

Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv.

nor yet did he observe the Sabbath. For he had “accepted”1163

1163

Anf-03 vi.vii.vi Pg 3
See Bible:Gal.3.6 Bible:Jas.2.23">Gen. xv. 6; Rom. iv. 3, 9, 22; Gal. iii. 6; James ii. 23.

but it was patience which proved his faith, when he was bidden to immolate his son, with a view to (I would not say the temptation, but) the typical attestation of his faith. But God knew whom He had accredited with righteousness.9076

9076 i.e. the trial was necessary not to prove his faith to God, who knows all whom He accounts righteous, but “typically” to us.

So heavy a precept, the perfect execution whereof was not even pleasing to the Lord, he patiently both heard, and (if God had willed) would have fulfilled.  Deservedly then was he “blessed,” because he was “faithful;” deservedly “faithful,” because “patient.” So faith, illumined by patience, when it was becoming propagated among the nations through “Abraham’s seed, which is Christ,”9077

9077

Anf-03 v.iv.vi.iii Pg 50
Magis proinde: as sharing in the faith he had, “being yet uncircumcised.” See Rom. iv. 11.

in believing in God, are thereby justified as Abraham was, and thereby also obtain life—since the just lives by his faith,—it therefore happens that, as he in the previous passage called us “sons of Abraham,” since he is in faith our (common) father,5315

5315 Patris fidei.

so here also he named us “children of faith,” for it was owing to his faith that it was promised that Abraham should be the father of (many) nations. As to the fact itself of his calling off faith from circumcision, did he not seek thereby to constitute us the children of Abraham, who had believed previous to his circumcision in the flesh?5316

5316 In integritate carnis.

In short,5317

5317 Denique.

faith in one of two gods cannot possibly admit us to the dispensation5318

5318 Formam: “plan” or “arrangement.”

of the other,5319

5319 Alterius dei…dei alterius.

so that it should impute righteousness to those who believe in him, and make the just live through him, and declare the Gentiles to be his children through faith. Such a dispensation as this belongs wholly to Him through whose appointment it was already made known by the call of this self-same Abraham, as is conclusively shown5320

5320 Revincatur.

by the natural meaning.5321

5321 Ipso sensu.


Anf-03 iv.ix.iii Pg 4
Acceperat. So Tertullian renders, as it appears to me, the ἔλαβε of St. Paul in Rom. iv. 11. q. v.

circumcision; but such as was to be for “a sign” of that time, not for a prerogative title to salvation. In fact, subsequent patriarchs were uncircumcised, like Melchizedek, who, uncircumcised, offered to Abraham himself, already circumcised, on his return from battle, bread and wine.1164

1164

Treasury of Scriptural Knowledge, Chapter 7

VERSE 	(22) - 
Ge 17:10-14 Le 12:3 Ro 4:9-11 Ga 3:17

PARALLEL VERSE BIBLE

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