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    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




    LXX- Greek Septuagint - John 11:44

    και 2532 εξηλθεν 1831 5627 ο 3588 τεθνηκως 2348 5761 δεδεμενος 1210 5772 τους 3588 ποδας 4228 και 2532 τας 3588 χειρας 5495 κειριαις 2750 και 2532 η 3588 οψις 3799 αυτου 846 σουδαριω 4676 περιεδεδετο 4019 5718 λεγει 3004 5719 αυτοις 846 ο 3588 ιησους 2424 λυσατε 3089 5657 αυτον 846 και 2532 αφετε 863 5628 υπαγειν 5217 5721

    Douay Rheims Bible

    And presently he that had been dead came forth, bound
    feet and hands with winding bands; and his face was bound about with a napkin. Jesus said to them: Loose him, and let him go.

    King James Bible - John 11:44

    And he that was dead came forth, bound
    hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

    World English Bible

    He who was dead came out, bound
    hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go."

    Early Church Father Links

    Anf-06 xi.ix.i Pg 33, Anf-09 iv.iii.xxxviii Pg 34, Npnf-106 v.ii.xii Pg 13, Npnf-106 vii.xix Pg 18, Npnf-106 vii.l Pg 30, Npnf-107 iii.xxii Pg 23, Npnf-108 ii.CII Pg 74, Npnf-110 iii.XXXI Pg 46, Npnf-114 iv.lxvi Pg 45, Npnf-114 v.lxvi Pg 45, Npnf-206 v.XLVI Pg 94, Npnf-206 v.CXVIII Pg 9, Npnf-206 v.CXLVII Pg 55, Npnf-206 v.XXXVIII Pg 14, Npnf-207 ii.ix Pg 53, Npnf-209 iii.iv.iv.xxvii Pg 23

    World Wide Bible Resources

    John 11:44

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

    Anf-01 Pg 9
    John xi. 25.

    But the fathers are His children; for it is said by the prophet: “Instead of thy fathers, thy children have been made to thee.”3850


    Anf-01 v.iv.x Pg 12
    John xi. 25, 26.

    Do ye therefore flee from these ungodly heresies; for they are the inventions of the devil, that serpent who was the author of evil, and who by means of the woman deceived Adam, the father of our race.

    Anf-03 iv.ix.xi Pg 15
    In ligno. There are no such words in the LXX. If the words be retained, “thy life” will mean Christ, who is called “our Life” in Col. iii. 4. See also John i. 4; xiv. 6; xi. 25. And so, again, “Thou shalt not trust (or believe) thy life” would mean, “Thou shalt not believe Christ.”

    before thine eyes; and thou shalt not trust thy life.”

    Anf-01 v.iv.x Pg 12
    John xi. 25, 26.

    Do ye therefore flee from these ungodly heresies; for they are the inventions of the devil, that serpent who was the author of evil, and who by means of the woman deceived Adam, the father of our race.

    Anf-03 v.ix.xxiv Pg 12
    John v. 21.

    and again, “If ye had known me, ye would have known the Father also.”8102


    Anf-01 v.xiv.vii Pg 2
    John v. 25; 28.

    And [says] the apostle, “For this corruptible must put on incorruption, and this mortal must put on immortality.”1207


    Anf-02 Pg 18.1

    Anf-03 v.viii.xxxvii Pg 8
    John v. 25.

    Now, what is “the dead” but the flesh? and what is “the voice of God” but the Word? and what is the Word but the Spirit,7531

    7531 The divine nature of the Son. See our Anti-Marcion, pp. 129, 247, note 7, Edin.

    who shall justly raise the flesh which He had once Himself become, and that too from death, which He Himself suffered, and from the grave, which He Himself once entered? Then again, when He says, “Marvel not at this: for the hour is coming, in which all that are in the graves shall hear the voice of the Son of God, and shall come forth; they that have done good, to the resurrection of life; and they that have done evil, unto the resurrection of damnation,”7532


    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


    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 thingUnum, 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 essenceUnum—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


    Anf-03 v.ix.xxiv Pg 7
    John x. 30.

    Wherefore?  Because “I came forth from the Father, and am come into the world8097


    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


    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-01 Pg 4
    Gen. i. 3.

    and as we read in the Gospel, “All things were made by Him; and without Him was nothing made;”4245


    Anf-02 vi.iv.v.xiv Pg 17.1

    Anf-03 v.iv.iii.iv Pg 8
    Gen. i.

    not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated2745

    2745 Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler).

    the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act.2746

    2746 This twofold virtue is very tersely expressed: “Sic et benedicebat quæ benefaciebat.”

    As yet the Word knew no malediction, because He was a stranger to malefaction.2747

    2747 This, the translator fears, is only a clumsy way of representing the terseness of our author’s “maledicere” and “malefacere.”

    We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont,2748

    2748 Bonitas et quidem operantior.

    with no imperious word, but with friendly hand preceded by an almost affable2749

    2749 Blandiente.

    utterance: “Let us make man in our image, after our likeness.”2750


    Anf-03 Pg 44
    Gen. i. 3.

    And who was it that said to Christ concerning giving light to the world: “I have set Thee as a light to the Gentiles”5721


    Anf-03 v.v.iii Pg 12
    Gen. i. 3, etc.

    but nowhere do we yet find the Lord. But when He completed the whole creation, and especially man himself, who was destined to understand His sovereignty in a way of special propriety, He then is designated6161

    6161 Cognominatur: as if by way of surname, Deus Dominus.

    Lord. Then also the Scripture added the name Lord: “And the Lord God, Deus Dominus, took the man, whom He had formed;”6162


    Anf-03 v.ix.vii Pg 4
    Gen. i. 3.

    This is the perfect nativity of the Word, when He proceeds forth from Godformed7825

    7825 Conditus. [See Theophilus To Autolycus, cap. x. note 1, p. 98, Vol. II. of this series. Also Ibid. p. 103, note 5. On the whole subject, Bp. Bull, Defensio Fid. Nicænæ. Vol. V. pp. 585–592.]

    by Him first to devise and think out all things under the name of Wisdom—“The Lord created or formed7826

    7826 Condidit.

    me as the beginning of His ways;”7827


    Anf-03 v.ix.xii Pg 6
    Gen. i. 3.

    Immediately there appears the Word, “that true light, which lighteth man on his coming into the world,”7898


    Anf-03 v.viii.xxviii Pg 10
    Isa. xxxviii. 12, 13; 16. The very words, however, occur not in Isaiah, but in 1 Sam. ii. 6; Deut. xxxii. 39.

    Certainly His making alive is to take place after He has killed. As, therefore, it is by death that He kills, it is by the resurrection that He will make alive. Now it is the flesh which is killed by death; the flesh, therefore, will be revived by the resurrection. Surely if killing means taking away life from the flesh, and its opposite, reviving, amounts to restoring life to the flesh, it must needs be that the flesh rise again, to which the life, which has been taken away by killing, has to be restored by vivification.

    Anf-03 v.iv.v.xxxiv Pg 57
    See 1 Sam. ii. 6–8, Ps. cxiii. 7, and Luke i. 52.

    Since, therefore, it is quite consistent in the Creator to pronounce different sentences in the two directions of reward and punishment, we shall have to conclude that there is here no diversity of gods,4858

    4858 Divinitatum; “divine powers.”

    but only a difference in the actual matters4859

    4859 Ipsarum materiarum.

    before us.

    Anf-01 ix.iii.iii Pg 11
    Ps. xxxiii. 9, Ps. cxlviii. 5.

    Whom, therefore, shall we believe as to the creation of the world—these heretics who have been mentioned that prate so foolishly and inconsistently on the subject, or the disciples of the Lord, and Moses, who was both a faithful servant of God and a prophet? He at first narrated the formation of the world in these words: “In the beginning God created the heaven and the earth,”2996


    Anf-02 vi.iv.i.xvi Pg 4.1

    Npnf-201 Pg 14

    Npnf-201 iii.xvi.iv Pg 60

    Anf-03 Pg 54
    Isa. xxv. 8 and (especially) Hos. xiii. 14.

    —to Him will belong the gift, that is, the kingdom, who proclaimed the word which is to be accomplished in the kingdom.  And to none other God does he tell us that “thanks” are due, for having enabled us to achieve “the victory” even over death, than to Him from whom he received the very expression5678


    Edersheim Bible History

    Lifetimes x.ii Pg 13.1, Sketches xii Pg 8.7

    Treasury of Scriptural Knowledge, Chapter 11

    VERSE 	(44) - 

    :25,26; 5:21,25; 10:30 Ge 1:3 1Sa 2:6 Ps 33:9 Eze 37:3-10 Ho 13:14


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