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PARALLEL HISTORY BIBLE - John 9:29
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 9:29 ημεις 2249 οιδαμεν 1492 5758 οτι 3754 μωση 3475 λελαληκεν 2980 5758 ο 3588 θεος 2316 τουτον 5126 δε 1161 ουκ 3756 οιδαμεν 1492 5758 ποθεν 4159 εστιν 2076 5748
Douay Rheims Bible We know that God spoke to Moses: but as to this man, we know not from whence he is.
King James Bible - John 9:29 We know that God spake unto Moses: as for this fellow, we know not from whence he is.
World English Bible We know that God has spoken to Moses. But as for this man, we don't know where he comes from."
Early Church Father Links Anf-09 iv.iii.xxxvi Pg 53, Npnf-108 ii.LXXIV Pg 85, Npnf-114 iv.xlii Pg 52, Npnf-114 iv.xxii Pg 17, Npnf-114 iv.li Pg 62, Npnf-114 iv.lii Pg 7, Npnf-114 iv.lx Pg 55, Npnf-114 v.xlii Pg 52, Npnf-114 v.xxii Pg 17, Npnf-114 v.li Pg 62, Npnf-114 v.lii Pg 7, Npnf-114 v.lx Pg 55, Npnf-204 xxv.iii.iii.xv Pg 39
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John 9:29
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iii.i.vii Pg 33.1
Anf-02 vi.v Pg 17.1
Anf-03 vi.iii.v Pg 14
John i. 16, 17. an accession of efficacy was granted to the waters and to the angel. They who8580 8580 Qui: i.e. probably “angeli qui.” were wont to remedy bodily defects,8581 8581 Vitia. now heal the spirit; they who used to work temporal salvation8582 8582 Or, “health”—salutem. now renew eternal; they who did set free but once in the year, now save peoples in a body8583 8583 Conservant populos. daily, death being done away through ablution of sins. The guilt being removed, of course the penalty is removed too. Thus man will be restored for God to His “likeness,” who in days bygone had been conformed to “the image” of God; (the “image” is counted (to be) in his form: the “likeness” in his eternity:) for he receives again that Spirit of God which he had then first received from His afflatus, but had afterward lost through sin.
Anf-03 iv.ix.ii Pg 18
John i. 17. at a definite time, so it should be believed to have been temporarily observed and kept. And let us not annul this power which God has, which reforms the law’s precepts answerably to the circumstances of the times, with a view to man’s salvation. In fine, let him who contends that the Sabbath is still to be observed as a balm of salvation, and circumcision on the eighth day because of the threat of death, teach us that, for the time past, righteous men kept the Sabbath, or practised circumcision, and were thus rendered “friends of God.” For if circumcision purges a man since God made Adam uncircumcised, why did He not circumcise him, even after his sinning, if circumcision purges? At all events, in settling him in paradise, He appointed one uncircumcised as colonist of paradise. Therefore, since God originated Adam uncircumcised, and inobservant of the Sabbath, consequently his offspring also, Abel, offering Him sacrifices, uncircumcised and inobservant of the Sabbath, was by Him commended; while He accepted1153 1153 Or, “credited him with.” what he was offering in simplicity of heart, and reprobated the sacrifice of his brother Cain, who was not rightly dividing what he was offering.1154 1154
Anf-03 vi.vii.vi Pg 6
John i. 17; Rom. vi. 14, 15. made patience her pre-eminent coadjutrix for amplifying and fulfilling the law, because that alone had been lacking unto the doctrine of righteousness. For men were of old wont to require “eye for eye, and tooth for tooth”9079 9079
Anf-03 v.xi.iii Pg 7
“Ab angelis:” an erroneous notion, which professed probably to derive support from John i. 17, Acts vii. 53, Gal. iii. 19, where, however, the Greek prepositions should be carefully noted, and ought in no case to be rendered by “ab.” representing the God of the Jews as not the Lord, but an angel.
Anf-03 iv.xi.xxxv Pg 17
Num. xii. 2.
Anf-01 ii.ii.xvii Pg 6
Num. xii. 7; Heb. iii. 2. and through his instrumentality, God punished Egypt77 77 Some fill up the lacuna which here occurs in the ms. by “Israel.” with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, “Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue.”78 78
Anf-01 ii.ii.xliii Pg 2
Num. xii. 7; Heb. iii. 5. noted down in the sacred books all the injunctions which were given him, and when the other prophets also followed him, bearing witness with one consent to the ordinances which he had appointed? For, when rivalry arose concerning the priesthood, and the tribes were contending among themselves as to which of them should be adorned with that glorious title, he commanded the twelve princes of the tribes to bring him their rods, each one being inscribed with the name187 187 Literally, “every tribe being written according to its name.” of the tribe. And he took them and bound them [together], and sealed them with the rings of the princes of the tribes, and laid them up in the tabernacle of witness on the table of God. And having shut the doors of the tabernacle, he sealed the keys, as he had done the rods, and said to them, Men and brethren, the tribe whose rod shall blossom has God chosen to fulfil the office of the priesthood, and to minister unto Him. And when the morning was come, he assembled all Israel, six hundred thousand men, and showed the seals to the princes of the tribes, and opened the tabernacle of witness, and brought forth the rods. And the rod of Aaron was found not only to have blossomed, but to bear fruit upon it.188 188
Anf-01 ix.iv.vii Pg 34
Heb. iii. 5; Num. xii. 7. which also he was.
Anf-03 v.iv.v.xxxiii Pg 6
What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon. This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler). For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776 4776 Ab actu. relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777 4777 Auctorem. of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778 4778 Famulatam. to it, He hurled4779 4779 Ammentavit. this sentence against them, “Ye cannot serve God and mammon.”4780 4780
Treasury of Scriptural Knowledge, Chapter 9VERSE (29) - Joh 1:17 Nu 12:2-7; 16:28 De 34:10 Ps 103:7; 105:26; 106:16 Mal 4:4
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