PARALLEL HISTORY BIBLE - John 17:10
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LXX- Greek Septuagint - John 17:10 και 2532 τα 3588 εμα 1699 παντα 3956 σα 4674 εστιν 2076 5748 και 2532 τα 3588 σα 4674 εμα 1699 και 2532 δεδοξασμαι 1392 5769 εν 1722 αυτοις 846
Douay Rheims Bible And all my things are thine, and thine are mine; and I am glorified in them.
King James Bible - John 17:10 And all mine are thine, and thine are mine; and I am glorified in them.
World English Bible All things that are mine are yours, and yours are mine, and I am glorified in them.
Early Church Father Links Anf-04 vi.v.ii.ii Pg 42, Anf-09 iv.iii.xlvii Pg 44, Npnf-103 iv.i.iii.xi Pg 17, Npnf-103 iv.i.iii.xi Pg 17, Npnf-106 vii.lxxxvii Pg 11, Npnf-107 iii.ci Pg 13, Npnf-108 ii.XXVIII Pg 19, Npnf-108 ii.LXVIII Pg 66, Npnf-110 iii.XVI Pg 99, Npnf-111 vii.iv Pg 10, Npnf-112 v.xxix Pg 31, Npnf-113 iii.iii.i Pg 61, Npnf-113 iii.iv.ii Pg 62, Npnf-114 iv.li Pg 45, Npnf-114 iv.lxxxiii Pg 22, Npnf-114 v.li Pg 45, Npnf-114 v.lxxxiii Pg 22, Npnf-204 xxi.ii.i.xii Pg 53, Npnf-204 xxii.ii.iii Pg 68, Npnf-205 viii.i.iv.vi Pg 6, Npnf-205 viii.i.iv.vi Pg 7, Npnf-205 viii.i.xii.iv Pg 22, Npnf-205 viii.i.xii.iv Pg 23, Npnf-205 viii.i.xiii.ii Pg 15, Npnf-207 ii.xv Pg 133, Npnf-208 vi.ii.ii Pg 82, Npnf-208 vii.ix Pg 69, Npnf-209 ii.v.ii.i Pg 59, Npnf-209 ii.v.ii.ii Pg 20, Npnf-209 ii.v.ii.viii Pg 50, Npnf-209 ii.v.ii.xii Pg 111, Npnf-210 iv.iv.iv.xv Pg 10, Npnf-210 iv.iv.vii.viii Pg 16
World Wide Bible Resources
Early Christian Commentary - (A.D. 100 - A.D. 325)
Anf-03 v.v.xviii Pg 26 But after all, perhaps,6315
John x. 30.
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 This will be the prolation, taught by the truth,7857
John x. 30.
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 and, “He that hath seen me hath seen the Father; and I am in the Father, and the Father in me.”8008
John x. 30.
Anf-03 v.ix.xxii Pg 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
Anf-03 v.ix.xxiv Pg 7 Wherefore? Because “I came forth from the Father, and am come into the world”8097
John x. 30.
Anf-03 v.ix.xxv Pg 8 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
John x. 30.
Anf-03 vi.iv.ii Pg 6 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
John x. 30.
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 v.ii.ix Pg 9 But the spirit of deceit preaches himself, and speaks his own things, for he seeks to please himself. He glorifies himself, for he is full of arrogance. He is lying, fraudulent, soothing, flattering, treacherous, rhapsodical, trifling, inharmonious, verbose, sordid, and timorous. From his power Jesus Christ will deliver you, who has founded you upon the rock, as being chosen stones, well fitted for the divine edifice of the Father, and who are raised up on high by Christ, who was crucified for you, making use of the Holy Spirit as a rope, and being borne up by faith, while exalted by love from earth to heaven, walking in company with those that are undefiled. For, says [the Scripture], “Blessed are the undefiled in the way, who walk in the law of the Lord.”549
John xvi. 14.
Anf-03 v.ix.xxv Pg 5 just as Christ Himself received of the Father’s. Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent Persons, who are yet distinct One from Another. These Three are one8114
John xvi. 14.
8114 Unum. [On this famous passage see Elucidation III.] essence, not one Person,8115
8115 Unus. as it is said, “I and my Father are One,”8116
Anf-03 v.ix.xvii Pg 6 Then why not His names also? When, therefore, you read of Almighty God, and the Most High, and the God of hosts, and the King of Israel, the “One that is,” consider whether the Son also be not indicated by these designations, who in His own right is God Almighty, in that He is the Word of Almighty God, and has received power over all; is the Most High, in that He is “exalted at the right hand of God,” as Peter declares in the Acts;7983
John xvi. 15.
Edersheim Bible History
Lifetimes x.xi Pg 1.1, Lifetimes x.xi Pg 107.1, Lifetimes x.xi Pg 111.1, Lifetimes x.xi Pg 120.1, Lifetimes x.xi Pg 6.1, Temple xiv Pg 21.6
Treasury of Scriptural Knowledge, Chapter 17
VERSE (10) -
Joh 10:30; 16:14,15 1Co 3:21-23 Col 1:15-19; 2:9
PARALLEL VERSE BIBLE