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PARALLEL HISTORY BIBLE - John 8:47
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 8:47 ο 3588 ων 5607 5752 εκ 1537 του 3588 θεου 2316 τα 3588 ρηματα 4487 του 3588 θεου 2316 ακουει 191 5719 δια 1223 τουτο 5124 υμεις 5210 ουκ 3756 ακουετε 191 5719 οτι 3754 εκ 1537 του 3588 θεου 2316 ουκ 3756 εστε 2075 5748
Douay Rheims Bible He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God.
King James Bible - John 8:47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.
World English Bible He who is of God hears the words of God. For this cause you don't hear, because you are not of God."
Early Church Father Links Anf-09 iv.iii.xxxv Pg 74, Npnf-107 iii.xliii Pg 2
World Wide Bible Resources
John 8:47
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.vii.xix Pg 14
John i. 12. For it is He who has power from the Father over all things, since He is the Word of God, and very man, communicating with invisible beings after the manner of the intellect, and appointing a law observable to the outward senses, that all things should continue each in its own order; and He reigns manifestly over things visible and pertaining to men; and brings in just judgment and worthy upon all; as David also, clearly pointing to this, says, “Our God shall openly come, and will not keep silence.”4615 4615
Anf-02 vi.iv.iv.v Pg 15.1
Anf-03 vi.iv.ii Pg 3
John i. 12. However, our Lord very frequently proclaimed God as a Father to us; nay, even gave a precept “that we call no one on earth father, but the Father whom we have in the heavens:”8769 8769
Anf-01 ix.iv.xx Pg 10
John i. 13. is the Son of man, this is Christ, the Son of the living God. For I have shown from the Scriptures,3673 3673 See above, iii. 6. that no one of the sons of Adam is as to everything, and absolutely, called God, or named Lord. But that He is Himself in His own right, beyond all men who ever lived, God, and Lord, and King Eternal, and the Incarnate Word, proclaimed by all the prophets, the apostles, and by the Spirit Himself, may be seen by all who have attained to even a small portion of the truth. Now, the Scriptures would not have testified these things of Him, if, like others, He had been a mere man. But that He had, beyond all others, in Himself that pre-eminent birth which is from the Most High Father, and also experienced that pre-eminent generation which is from the Virgin,3674 3674
Anf-01 ix.vii.ii Pg 11
John i. 13. His hands formed a living man, in order that Adam might be created [again] after the image and likeness of God.
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-02 vi.iv.ii.xiii Pg 4.1
Anf-03 v.vii.xix Pg 4
John i. 13. I shall make more use of this passage after I have confuted those who have tampered with it. They maintain that it was written thus (in the plural)7202 7202 We need not say that the mass of critical authority is against Tertullian, and with his opponents, in their reading of this passage. “Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God,” as if designating those who were before mentioned as “believing in His name,” in order to point out the existence of that mysterious seed of the elect and spiritual which they appropriate to themselves.7203 7203 He refers to the Valentinians. See our translation of this tract against them, chap. xxv., etc., p. 515, supra. But how can this be, when all who believe in the name of the Lord are, by reason of the common principle of the human race, born of blood, and of the will of the flesh, and of man, as indeed is Valentinus himself? The expression is in the singular number, as referring to the Lord, “He was born of God.” And very properly, because Christ is the Word of God, and with the Word the Spirit of God, and by the Spirit the Power of God, and whatsoever else appertains to God. As flesh, however, He is not of blood, nor of the will of the flesh, nor of man, because it was by the will of God that the Word was made flesh. To the flesh, indeed, and not to the Word, accrues the denial of the nativity which is natural to us all as men,7204 7204 Formalis nostræ nativitatis. because it was as flesh that He had thus to be born, and not as the Word. Now, whilst the passage actually denies that He was born of the will of the flesh, how is it that it did not also deny (that He was born) of the substance of the flesh? For it did not disavow the substance of the flesh when it denied His being “born of blood” but only the matter of the seed, which, as all know, is the warm blood as convected by ebullition7205 7205 Despumatione. into the coagulum of the woman’s blood. In the cheese, it is from the coagulation that the milky substance acquires that consistency,7206 7206 Vis. which is condensed by infusing the rennet.7207 7207 Medicando. [This is based on Job x. 10, a favourite passage with the Fathers in expounding the generative process.] We thus understand that what is denied is the Lord’s birth after sexual intercourse (as is suggested by the phrase, “the will of man and of the flesh”), not His nativity from a woman’s womb. Why, too, is it insisted on with such an accumulation of emphasis that He was not born of blood, nor of the will of the flesh, nor (of the will) of man, if it were not that His flesh was such that no man could have any doubt on the point of its being born from sexual intercourse? Again, although denying His birth from such cohabitation, the passage did not deny that He was born of real flesh; it rather affirmed this, by the very fact that it did not deny His birth in the flesh in the same way that it denied His birth from sexual intercourse. Pray, tell me, why the Spirit of God7208 7208 i.e., The Son of God. descended into a woman’s womb at all, if He did not do so for the purpose of partaking of flesh from the womb. For He could have become spiritual flesh7209 7209 Which is all that the heretics assign to Him. without such a process,—much more simply, indeed, without the womb than in it. He had no reason for enclosing Himself within one, if He was to bear forth nothing from it. Not without reason, however, did He descend into a womb. Therefore He received (flesh) therefrom; else, if He received nothing therefrom, His descent into it would have been without a reason, especially if He meant to become flesh of that sort which was not derived from a womb, that is to say, a spiritual one.7210 7210 Such as Valentinus ascribed to Him. See above, c. xv. p. 511.
Anf-03 v.vii.xxiv Pg 8
John i. 13. Tertullian’s quotation is, as usual, in the singular, “natus.” not of blood, nor of the will of the flesh, nor of the will of man, but of God.” In like manner, in the passage, “If even an angel of heaven preach unto you any other gospel than that which we have preached unto you, let him be anathema,”7275 7275
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.xxi Pg 29
John vi. 37–45. He goes on then expressly to say, “Not that any man hath seen the Father;”8036 8036
Anf-03 v.ix.xxi Pg 30
Ver. 46. thus showing us that it was through the Word of the Father that men were instructed and taught. Then, when many departed from Him,8037 8037
Anf-03 v.ix.xxii Pg 28
Vers. 26–28. He says, “My Father, which gave them to me, is greater than all;”8066 8066
Anf-02 vi.iv.vi.xiv Pg 7.1
Anf-01 v.ii.ix Pg 8
John xvii. 4; 6. And of the Holy Ghost, “He shall glorify Me, for He receives of Mine.”548 548
Anf-03 v.ix.xvii Pg 4
John xvii. 6. whilst the Scripture likewise says, “Blessed is He that cometh in the name of the Lord,”7981 7981
Anf-03 vi.iv.iii Pg 6
John xvii. 6. That name, therefore, we pray may “be hallowed.” Not that it is becoming for men to wish God well, as if there were any other8777 8777 i.e., “any other god.” by whom He may be wished well, or as if He would suffer unless we do so wish. Plainly, it is universally becoming for God to be blessed8778
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Treasury of Scriptural Knowledge, Chapter 8VERSE (47) - :37,43,45; 1:12,13; 6:45,46,65; 10:26,27; 17:6-8 1Jo 3:10; 4:1-6;
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