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PARALLEL HISTORY BIBLE - John 8:23
CHAPTERS: John 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59
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LXX- Greek Septuagint - John 8:23 και 2532 ειπεν 2036 5627 αυτοις 846 υμεις 5210 εκ 1537 των 3588 κατω 2736 εστε 2075 5748 εγω 1473 εκ 1537 των 3588 ανω 507 ειμι 1510 5748 υμεις 5210 εκ 1537 του 3588 κοσμου 2889 τουτου 5127 εστε 2075 5748 εγω 1473 ουκ 3756 ειμι 1510 5748 εκ 1537 του 3588 κοσμου 2889 τουτου 5127
Douay Rheims Bible And he said to them: You are from beneath, I am from above. You are of this world, I am not of this world.
King James Bible - John 8:23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.
World English Bible He said to them, "You are from beneath. I am from above. You are of this world. I am not of this world.
Early Church Father Links Anf-05 vi.iii.xvi Pg 5, Anf-09 iv.iii.xxxv Pg 43, Npnf-101 vi.XII.XXVIII Pg 5, Npnf-103 v.viii.xvii Pg 3, Npnf-103 v.viii.xvii Pg 3, Npnf-111 vii.x Pg 66, Npnf-114 iv.lv Pg 10, Npnf-114 v.lv Pg 10, Npnf-206 v.XCVII Pg 14
World Wide Bible Resources
John 8:23
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.iv.xvii Pg 9
John i. 13, 14. From this, and also a quotation of the same passage in chap. xix. of this book, it appears that Irenæus must have read ὃς … ἐγεννήθη here, and not οἳ … ἐγεννήθησαν. Tertullian quotes the verse to the same effect (Lib. de Carne Christi, cap. 19 and 24). and that we should not imagine that Jesus was one, and Christ another, but should know them to be one and the same.
Anf-01 v.xv.iv Pg 4
John i. 14. And again: “The book of the generation of Jesus Christ, the son of David, the son of Abraham.”1232 1232
Anf-01 v.ii.vii Pg 7
John i. 14. Being incorporeal, He was in the body; being impassible, He was in a passible body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts.
Anf-01 vi.ii.vi Pg 27
Cod. Sin. inserts “Himself;” comp. John i. 14. was to be manifested in flesh, and to sojourn among us. For, my brethren, the habitation of our heart is a holy temple to the Lord.1519 1519
Anf-01 ix.iv.xi Pg 23
John i. 14. This knowledge of salvation, therefore, John did impart to those repenting, and believing in the Lamb of God, who taketh away the sin of the world.
Anf-01 ix.iv.xii Pg 7
John i. 14.
Anf-01 ix.iv.xii Pg 9
John i. 14.
Anf-01 ix.ii.ix Pg 34
Comp. John i. 14. (But what John really does say is this: “And the Word was made flesh, and dwelt among us; and we beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth.”2779 2779 This is parenthetically inserted by the author, to show the misquotation of Scripture by these heretics. ) Thus, then, does he [according to them] distinctly set forth the first Tetrad, when he speaks of the Father, and Charis, and Monogenes, and Aletheia. In this way, too, does John tell of the first Ogdoad, and that which is the mother of all the Æons. For he mentions the Father, and Charis, and Monogenes, and Aletheia, and Logos, and Zoe, and Anthropos, and Ecclesia. Such are the views of Ptolemæus.2780 2780 These words are wanting in the Greek, but are inserted in the old Latin version.
Anf-01 v.xvii.v Pg 3
John i. 14. and was a perfect man, and not merely one dwelling in a man? But how came this magician into existence, who of old formed all nature that can be apprehended either by the senses or intellect, according to the will of the Father; and, when He became incarnate, healed every kind of disease and infirmity?1328 1328
Anf-01 v.vii.ii Pg 4
John i. 14. and again, “Destroy this temple, and in three days I will raise it up;”986 986
Anf-01 v.xvii.iii Pg 2
John i. 14. For “Wisdom builded for herself a house.”1318 1318
Anf-01 v.iv.ix Pg 5
John i. 14. and lived upon earth without sin. For says He, “Which of you convicteth me of sin?”790 790
Anf-01 ix.vi.xxxiv Pg 37
The Greek text here is σκηνοβατοῦν (lit. “to tabernacle:” comp. ἐσκήνωσεν, John i. 14) καθ’ ἐκάστην γενεὰν ἐν τοῖς ἀνθρώποις: the Latin is, “Secundum quas (dispositiones) aderat generi humano.” We have endeavoured to express the meaning of both. according to the will of the Father.
Anf-01 ix.vii.xix Pg 10
John i. 14. And in continuation he says, “And we beheld His glory, the glory as of the Only-begotten by the Father, full of grace and truth.” He thus plainly points out to those willing to hear, that is, to those having ears, that there is one God, the Father over all, and one Word of God, who is through all, by whom all things have been made; and that this world belongs to Him, and was made by Him, according to the Father’s will, and not by angels; nor by apostasy, defect, and ignorance; nor by any power of Prunicus, whom certain of them also call “the Mother;” nor by any other maker of the world ignorant of the Father.
Anf-02 vi.iii.i.iii Pg 8.1
Anf-02 vi.iv.v.iii Pg 5.1
Anf-03 v.iv.vi.xiii Pg 47
In this argument Tertullian applies with good effect the terms “flesh” and “body,” making the first [which he elsewhere calls the “terrena materia” of our nature (ad Uxor. i. 4)] the proof of the reality of the second, in opposition to Marcion’s Docetic error. “Σὰρξ is not = σῶμα, but as in John i. 14, the material of which man is in the body compounded” (Alford). in respect of which the law was called (the law) of death.5830 5830
Anf-03 v.vii.xviii Pg 11
John i. 14. Now this very statement plainly shows what it was that was made flesh; nor can it possibly be that7195 7195 Nec periclitatus quasi. anything else than the Word was made flesh. Now, whether it was of the flesh that the Word was made flesh, or whether it was so made of the (divine) seed itself, the Scripture must tell us. As, however, the Scripture is silent about everything except what it was that was made (flesh), and says nothing of that from which it was so made, it must be held to suggest that from something else, and not from itself, was the Word made flesh. And if not from itself, but from something else, from what can we more suitably suppose that the Word became flesh than from that flesh in which it submitted to the dispensation?7196 7196 Literally, “in which it became flesh.” And (we have a proof of the same conclusion in the fact) that the Lord Himself sententiously and distinctly pronounced, “that which is born of the flesh is flesh,”7197 7197
Anf-03 v.vii.xx Pg 10
John i. 14. but he also asserted the reality of the flesh which was made of a virgin. We shall have also the support of the Psalms on this point, not the “Psalms” indeed of Valentinus the apostate, and heretic, and Platonist, but the Psalms of David, the most illustrious saint and well-known prophet. He sings to us of Christ, and through his voice Christ indeed also sang concerning Himself. Hear, then, Christ the Lord speaking to God the Father: “Thou art He that didst draw7219 7219 Avulsisti. me out of my mother’s womb.”7220 7220
Anf-03 v.viii.xxxvii Pg 5
John i. 14. we ought therefore to desire Him in order that we may have life, and to devour Him with the ear, and to ruminate on Him with the understanding, and to digest Him by faith. Now, just before (the passage in hand), He had declared His flesh to be “the bread which cometh down from heaven,”7528 7528
Anf-03 v.ix.xv Pg 11
John i. 14. that is, of course, (the glory) of the Son, even Him who was visible, and was glorified by the invisible Father. And therefore, inasmuch as he had said that the Word of God was God, in order that he might give no help to the presumption of the adversary, (which pretended) that he had seen the Father Himself and in order to draw a distinction between the invisible Father and the visible Son, he makes the additional assertion, ex abundanti as it were: “No man hath seen God at any time.”7946 7946
Anf-03 v.ix.xxi Pg 4
John i. 14. not, (observe,) as of the Father. He “declared” (what was in) “the bosom of the Father alone;”8011 8011
Anf-03 v.ix.xxvi Pg 7
John i. 14. we understand the Spirit also in the mention of the Word: so here, too, we acknowledge the Word likewise in the name of the Spirit. For both the Spirit is the substance of the Word, and the Word is the operation of the Spirit, and the Two are One (and the same).8130 8130 “The selfsame Person is understood under the appellation both of Spirit and Word, with this difference only, that He is called ‘the Spirit of God,’ so far as He is a Divine Person,…and ‘the Word,’ so far as He is the Spirit in operation, proceeding with sound and vocal utterance from God to set the universe in order.”—Bp. Bull, Def. Nic. Creed, p. 535, Translation. Now John must mean One when he speaks of Him as “having been made flesh,” and the angel Another when he announces Him as “about to be born,” if the Spirit is not the Word, and the Word the Spirit. For just as the Word of God is not actually He whose Word He is, so also the Spirit (although He is called God) is not actually He whose Spirit He is said to be. Nothing which belongs to something else is actually the very same thing as that to which it belongs. Clearly, when anything proceeds from a personal subject,8131 8131 Ex ipso. and so belongs to him, since it comes from him, it may possibly be such in quality exactly as the personal subject himself is from whom it proceeds, and to whom it belongs. And thus the Spirit is God, and the Word is God, because proceeding from God, but yet is not actually the very same as He from whom He proceeds. Now that which is God of God, although He is an actually existing thing,8132 8132 Substantiva res. yet He cannot be God Himself8133 8133 Ipse Deus: i.e., God so wholly as to exclude by identity every other person. (exclusively), but so far God as He is of the same substance as God Himself, and as being an actually existing thing, and as a portion of the Whole. Much more will “the power of the Highest” not be the Highest Himself, because It is not an actually existing thing, as being Spirit—in the same way as the wisdom (of God) and the providence (of God) is not God: these attributes are not substances, but the accidents of the particular substance. Power is incidental to the Spirit, but cannot itself be the Spirit. These things, therefore, whatsoever they are—(I mean) the Spirit of God, and the Word and the Power—having been conferred on the Virgin, that which is born of her is the Son of God. This He Himself, in those other Gospels also, testifies Himself to have been from His very boyhood: “Wist ye not,” says He, “that I must be about my Father’s business?”8134 8134
Npnf-201 iii.xii.xxvi Pg 45
Npnf-201 iv.vii.iii Pg 5
[Christians remembered Herod (Acts xii. 23) very naturally; but we may reserve remarks on such instances till we come to Lactantius. But see Kaye (p. 102) who speaks unfavourably of them.] Vigellius Saturninus, who first here used the sword against us, lost his eyesight. Claudius Lucius Herminianus in Cappadocia, enraged that his wife had become a Christian, had treated the Christians with great cruelty: well, left alone in his palace, suffering under a contagious malady, he boiled out in living worms, and was heard exclaiming, “Let nobody know of it, lest the Christians rejoice, and Christian wives take encouragement.” Afterwards he came to see his error in having tempted so many from their stedfastness by the tortures he inflicted, and died almost a Christian himself. In that doom which overtook Byzantium,452 452 [Notes of the time when this was written. See Kaye, p. 57.] Cæcilius Capella could not help crying out, “Christians, rejoice!” Yes, and the persecutors who seem to themselves to have acted with impunity shall not escape the day of judgment. For you we sincerely wish it may prove to have been a warning only, that, immediately after you had condemned Mavilus of Adrumetum to the wild beasts, you were overtaken by those troubles, and that even now for the same reason you are called to a blood-reckoning. But do not forget the future.
Npnf-201 iv.vii.iii Pg 5
[Christians remembered Herod (Acts xii. 23) very naturally; but we may reserve remarks on such instances till we come to Lactantius. But see Kaye (p. 102) who speaks unfavourably of them.] Vigellius Saturninus, who first here used the sword against us, lost his eyesight. Claudius Lucius Herminianus in Cappadocia, enraged that his wife had become a Christian, had treated the Christians with great cruelty: well, left alone in his palace, suffering under a contagious malady, he boiled out in living worms, and was heard exclaiming, “Let nobody know of it, lest the Christians rejoice, and Christian wives take encouragement.” Afterwards he came to see his error in having tempted so many from their stedfastness by the tortures he inflicted, and died almost a Christian himself. In that doom which overtook Byzantium,452 452 [Notes of the time when this was written. See Kaye, p. 57.] Cæcilius Capella could not help crying out, “Christians, rejoice!” Yes, and the persecutors who seem to themselves to have acted with impunity shall not escape the day of judgment. For you we sincerely wish it may prove to have been a warning only, that, immediately after you had condemned Mavilus of Adrumetum to the wild beasts, you were overtaken by those troubles, and that even now for the same reason you are called to a blood-reckoning. But do not forget the future.
Anf-03 v.ix.xxx Pg 9
John iii. 13. and also descends to the inner parts of the earth.8193 8193
Anf-03 vi.iii.x Pg 20
John iii. 30, 31, briefly quoted. and again, by saying that he “baptized in repentance only, but that One would shortly come who would baptize in the Spirit and fire;”8653 8653
Anf-03 vi.iv.i Pg 14
John iii. 31, 32. And what is the Lord Christ’s—as this method of praying is—that is not heavenly? And so, blessed brethren, let us consider His heavenly wisdom: first, touching the precept of praying secretly, whereby He exacted man’s faith, that he should be confident that the sight and hearing of Almighty God are present beneath roofs, and extend even into the secret place; and required modesty in faith, that it should offer its religious homage to Him alone, whom it believed to see and to hear everywhere. Further, since wisdom succeeded in the following precept, let it in like manner appertain unto faith, and the modesty of faith, that we think not that the Lord must be approached with a train of words, who, we are certain, takes unsolicited foresight for His own. And yet that very brevity—and let this make for the third grade of wisdom—is supported on the substance of a great and blessed interpretation, and is as diffuse in meaning as it is compressed in words. For it has embraced not only the special duties of prayer, be it veneration of God or petition for man, but almost every discourse of the Lord, every record of His Discipline; so that, in fact, in the Prayer is comprised an epitome of the whole Gospel.
Npnf-201 iii.xii.xxxi Pg 31
Anf-02 vi.iv.vi.xii Pg 5.1
Anf-02 vi.iv.iii Pg 161.1
Anf-02 vi.iv.iv.vi Pg 14.1
Anf-03 v.viii.xlvi Pg 14
Ver. 7. but he never predicated this of the flesh itself. But to what then, you will say, must the carnal mind be ascribed, if it be not to the carnal substance itself? I will allow your objection, if you will prove to me that the flesh has any discernment of its own. If, however, it has no conception of anything without the soul, you must understand that the carnal mind must be referred to the soul, although ascribed sometimes to the flesh, on the ground that it is ministered to for the flesh and through the flesh. And therefore (the apostle) says that “sin dwelleth in the flesh,” because the soul by which sin is provoked has its temporary lodging in the flesh, which is doomed indeed to death, not however on its own account, but on account of sin. For he says in another passage also: “How is it that you conduct yourselves as if you were even now living in the world?”7601 7601
Anf-01 ix.vii.xi Pg 11
Rom. viii. 8. not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused.4521 4521 The Latin has, “sed infusionem Spiritus attrahens.” And for this reason, he says, “This mortal must put on immortality, and this corruptible must put on incorruption.”4522 4522
Anf-02 vi.iv.iv.vi Pg 14.1
Anf-02 vi.iv.iii Pg 161.1
Anf-03 v.iv.vi.x Pg 43
Rom. viii. 8. Now, when shall we be able to please God except whilst we are in this flesh? There is, I imagine, no other time wherein a man can work. If, however, whilst we are even naturally living in the flesh, we yet eschew the deeds of the flesh, then we shall not be in the flesh; since, although we are not absent from the substance of the flesh, we are notwithstanding strangers to the sin thereof. Now, since in the word flesh we are enjoined to put off, not the substance, but the works of the flesh, therefore in the use of the same word the kingdom of God is denied to the works of the flesh, not to the substance thereof. For not that is condemned in which evil is done, but only the evil which is done in it. To administer poison is a crime, but the cup in which it is given is not guilty. So the body is the vessel of the works of the flesh, whilst the soul which is within it mixes the poison of a wicked act. How then is it, that the soul, which is the real author of the works of the flesh, shall attain to5667 5667 Merebitur. the kingdom of God, after the deeds done in the body have been atoned for, whilst the body, which was nothing but (the soul’s) ministering agent, must remain in condemnation? Is the cup to be punished, but the poisoner to escape? Not that we indeed claim the kingdom of God for the flesh: all we do is, to assert a resurrection for the substance thereof, as the gate of the kingdom through which it is entered. But the resurrection is one thing, and the kingdom is another. The resurrection is first, and afterwards the kingdom. We say, therefore, that the flesh rises again, but that when changed it obtains the kingdom. “For the dead shall be raised incorruptible,” even those who had been corruptible when their bodies fell into decay; “and we shall be changed, in a moment, in the twinkling of an eye.5668 5668
Anf-03 v.viii.x Pg 8
Rom. viii. 8. because “the flesh lusteth against the Spirit;”7358 7358
Anf-03 v.viii.xlvi Pg 3
Rom. viii. 8, 9. Now, by denying them to be in the flesh who yet obviously were in the flesh, he showed that they were not living amidst the works of the flesh, and therefore that they who could not please God were not those who were in the flesh, but only those who were living after the flesh; whereas they pleased God, who, although existing in the flesh, were yet walking after the Spirit. And, again, he says that “the body is dead;” but it is “because of sin,” even as “the Spirit is life because of righteousness.”7590 7590
Treasury of Scriptural Knowledge, Chapter 8VERSE (23) - Joh 1:14; 3:13,31 Ps 17:4 Ro 8:7,8 1Co 15:47,48 Php 3:19-21
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