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PARALLEL HISTORY BIBLE - John 8:53
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 8:53 μη 3361 συ 4771 μειζων 3187 ει 1488 5748 του 3588 πατρος 3962 ημων 2257 αβρααμ 11 οστις 3748 απεθανεν 599 5627 και 2532 οι 3588 προφηται 4396 απεθανον 599 5627 τινα 5101 σεαυτον 4572 συ 4771 ποιεις 4160 5719
Douay Rheims Bible Art thou greater than our father Abraham, who is dead? and the prophets are dead. Whom dost thou make thyself?
King James Bible - John 8:53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?
World English Bible Are you greater than our father, Abraham, who died? The prophets died. Who do you make yourself out to be?"
Early Church Father Links Anf-09 iv.iii.xxxvi Pg 5, Npnf-114 iv.lvii Pg 16, Npnf-114 v.lvii Pg 16
World Wide Bible Resources
John 8:53
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 v.iii.ix Pg 9
John viii. 56; 58. how shall we be able to live without Him? The prophets were His servants, and foresaw Him by the Spirit, and waited for Him as their Teacher, and expected Him as their Lord and Saviour, saying, “He will come and save us.”687 687
Anf-01 v.xiv.vi Pg 5
John viii. 58. And, “Glorify Me with Thy glory which I had before the world was?”1200 1200
Anf-01 ix.vi.xiv Pg 16
John viii. 58. ), but that He in His goodness might bestow eternal life upon Abraham himself, inasmuch as the friendship of God imparts immortality to those who embrace it.
Anf-01 ix.viii.lii Pg 5
John viii. 58. And as He was the servant of God, so is He the Son of God, and Lord of the universe. And as He was spit upon ignominiously, so also did He breathe the Holy Spirit into His disciples.4906 4906
Anf-03 v.iv.v.xxxv Pg 33
John iv. 12; 20. Accordingly, He who said, “Woe unto them that trust in the mountain of Samaria,”4891 4891
Anf-03 v.ix.xxii Pg 29
Ver. 29. adding immediately, “I am and my Father are one.”8067 8067
Anf-03 v.v.xviii Pg 26
John x. 30. But after all, perhaps,6315 6315 Nisi quod. the Son will patiently enough submit to having that preferred before Him which (by Hermogenes), is made equal to the Father!
Anf-03 v.ix.viii Pg 13
John x. 30. This will be the prolation, taught by the truth,7857 7857 Literally, the προβολή, “of the truth.” the guardian of the Unity, wherein we declare that the Son is a prolation from the Father, without being separated from Him. For God sent forth the Word, as the Paraclete also declares, just as the root puts forth the tree, and the fountain the river, and the sun the ray.7858 7858 [Compare cap. iv. supra.] For these are προβολαί, or emanations, of the substances from which they proceed. I should not hesitate, indeed, to call the tree the son or offspring of the root, and the river of the fountain, and the ray of the sun; because every original source is a parent, and everything which issues from the origin is an offspring. Much more is (this true of) the Word of God, who has actually received as His own peculiar designation the name of Son. But still the tree is not severed from the root, nor the river from the fountain, nor the ray from the sun; nor, indeed, is the Word separated from God. Following, therefore, the form of these analogies, I confess that I call God and His Word—the Father and His Son—two. For the root and the tree are distinctly two things, but correlatively joined; the fountain and the river are also two forms, but indivisible; so likewise the sun and the ray are two forms, but coherent ones. Everything which proceeds from something else must needs be second to that from which it proceeds, without being on that account separated. Where, however, there is a second, there must be two; and where there is a third, there must be three. Now the Spirit indeed is third from God and the Son; just as the fruit of the tree is third from the root, or as the stream out of the river is third from the fountain, or as the apex of the ray is third from the sun. Nothing, however, is alien from that original source whence it derives its own properties. In like manner the Trinity, flowing down from the Father through intertwined and connected steps, does not at all disturb the Monarchy,7859 7859 Or oneness of the divine empire. whilst it at the same time guards the state of the Economy.7860 7860 Or dispensation of the divine tripersonality. See above ch. ii.
Anf-03 v.ix.xx Pg 5
John x. 30. and, “He that hath seen me hath seen the Father; and I am in the Father, and the Father in me.”8008 8008
Anf-03 v.ix.xxii Pg 30
Ver. 30. Here, then, they take their stand, too infatuated, nay, too blind, to see in the first place that there is in this passage an intimation of Two Beings—“I and my Father;” then that there is a plural predicate, “are,” inapplicable to one person only; and lastly, that (the predicate terminates in an abstract, not a personal noun)—“we are one thing” Unum, not “one person” Unus. For if He had said “one Person,” He might have rendered some assistance to their opinion. Unus, no doubt, indicates the singular number; but (here we have a case where) “Two” are still the subject in the masculine gender. He accordingly says Unum, a neuter term, which does not imply singularity of number, but unity of essence, likeness, conjunction, affection on the Father’s part, who loves the Son, and submission on the Son’s, who obeys the Father’s will. When He says, “I and my Father are one” in essence—Unum—He shows that there are Two, whom He puts on an equality and unites in one. He therefore adds to this very statement, that He “had showed them many works from the Father,” for none of which did He deserve to be stoned.8068 8068
Anf-03 v.ix.xxiv Pg 7
John x. 30. Wherefore? Because “I came forth from the Father, and am come into the world”8097 8097
Anf-03 v.ix.xxv Pg 8
John x. 30. in respect of unity of substance not singularity of number. Run through the whole Gospel, and you will find that He whom you believe to be the Father (described as acting for the Father, although you, for your part, forsooth, suppose that “the Father, being the husbandman,”8117 8117
Anf-03 vi.iv.ii Pg 6
John x. 30. Nor is even our mother the Church passed by, if, that is, in the Father and the Son is recognized the mother, from whom arises the name both of Father and of Son. In one general term, then, or word, we both honour God, together with His own,8772 8772 “i.e., together with the Son and the Holy Spirit” (Oehler); “His Son and His church” (Dodgson). and are mindful of the precept, and set a mark on such as have forgotten their Father.
Anf-03 v.iv.vi.viii Pg 40
“Here, as in John x. 34; xii. 34; xv. 25, ‘the law’ is used for the Old Testament generally, instead of being, as usual, confined to the Pentateuch. The passage is from Isa. xxviii. 11.” (Dean Stanley, On the Corinthians, in loc.). how that the Creator would speak with other tongues and other lips, whilst confirming indeed the gift of tongues by such a mention, he yet cannot be thought to have affirmed that the gift was that of another god by his reference to the Creator’s prediction.5567 5567
Anf-01 viii.ii.xxxv Pg 3
Isa. ix. 6. which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse. And again the same prophet Isaiah, being inspired by the prophetic Spirit, said, “I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God.”1836 1836
Anf-01 v.xv.iii Pg 4
Isa. ix. 6. And concerning His incarnation, “Behold, a virgin shall be with Child, and shall bring forth a Son; and they shall call his name Immanuel.”1227 1227
Anf-01 viii.iv.lxxvi Pg 2
[Isa. ix. 6, according to LXX.] did he not foretell Him to be the Teacher of those truths which He did teach when He came [to earth]? For He alone taught openly those mighty counsels which the Father designed both for all those who have been and shall be well-pleasing to Him, and also for those who have rebelled against His will, whether men or angels, when He said: ‘They shall come from the east [and from the west2235 2235 Not in all edd. ], and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the children of the kingdom shall be cast out into outer darkness.’2236 2236
Anf-01 ix.iv.xvii Pg 17
Isa. ix. 6 (LXX.). through whom God caused the day-spring and the Just One to arise to the house of David, and raised up for him an horn of salvation, “and established a testimony in Jacob;”3583 3583
Anf-01 ix.iv.xx Pg 16
Isa. ix. 6. coming on the clouds as the Judge of all men;3679 3679
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-02 vi.iii.i.v Pg 40.1
Anf-03 iv.ix.x Pg 43
See Isa. ix. 6. What novelty is that, unless he is speaking of the “Son” of God?—and one is born to us the beginning of whose government has been made “on His shoulder.” What king in the world wears the ensign of his power on his shoulder, and does not bear either diadem on his head, or else sceptre in his hand, or else some mark of distinctive vesture? But the novel “King of ages,” Christ Jesus, alone reared “on His shoulder” His own novel glory, and power, and sublimity,—the cross, to wit; that, according to the former prophecy, the Lord thenceforth “might reign from the tree.” For of this tree likewise it is that God hints, through Jeremiah, that you would say, “Come, let us put wood1347 1347 Lignum. into his bread, and let us wear him away out of the land of the living; and his name shall no more be remembered.”1348 1348
Anf-03 v.iv.iv.xix Pg 5
Isa. ix. 6. But what is there unusual in this, unless he speaks of the Son of God? “To us is given He whose government is upon His shoulder.”3359 3359
Anf-03 v.iv.iv.xix Pg 6
Isa. ix. 6. Now, what king is there who bears the ensign of his dominion upon his shoulder, and not rather upon his head as a diadem, or in his hand as a sceptre, or else as a mark in some royal apparel? But the one new King of the new ages, Jesus Christ, carried on His shoulder both the power and the excellence of His new glory, even His cross; so that, according to our former prophecy, He might thenceforth reign from the tree as Lord. This tree it is which Jeremiah likewise gives you intimation of, when he prophesies to the Jews, who should say, “Come, let us destroy the tree with the fruit, (the bread) thereof,”3360 3360
Npnf-201 iii.xvi.iv Pg 50
Anf-01 ii.ii.xxxii Pg 4
Comp. Rom. ix. 5. From him [arose] kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, inasmuch as God had promised, “Thy seed shall be as the stars of heaven.”133 133
Anf-01 ix.iv.xvii Pg 12
Rom. ix. 5. And again, in his Epistle to the Galatians, he says: “But when the fulness of time had come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption;”3578 3578
Anf-03 iv.ix.x Pg 22
Comp. Rom. ix. 5. —when He is betrayed by Judas.1330 1330 Or, “Judah.” For Joseph is withal blest by his father1331 1331
Anf-03 v.ix.xiii Pg 15
Rom. ix. 5. For I should give the name of “sun” even to a sunbeam, considered in itself; but if I were mentioning the sun from which the ray emanates, I certainly should at once withdraw the name of sun from the mere beam. For although I make not two suns, still I shall reckon both the sun and its ray to be as much two things and two forms7919 7919 Species. of one undivided substance, as God and His Word, as the Father and the Son.
Anf-03 v.ix.xv Pg 15
Rom. ix. 5. He shows us also that the Son of God, which is the Word of God, is visible, because He who became flesh was called Christ. Of the Father, however, he says to Timothy: “Whom none among men hath seen, nor indeed can see;” and he accumulates the description in still ampler terms: “Who only hath immortality, and dwelleth in the light which no man can approach unto.”7950 7950
Edersheim Bible History Lifetimes vii.xi Pg 120.1
Treasury of Scriptural Knowledge, Chapter 8VERSE (53) - :58; 4:12; 10:29,30; 12:34 Isa 9:6 Mt 12:6,41,42 Ro 9:5 Heb 3:2,3
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