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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




    LXX- Greek Septuagint - John 3:14

    και 2532 καθως 2531 μωσης 3475 υψωσεν 5312 5656 τον 3588 οφιν 3789 εν 1722 τη 3588 ερημω 2048 ουτως 3779 υψωθηναι 5312 5683 δει 1163 5904 τον 3588 υιον 5207 του 3588 ανθρωπου 444

    Douay Rheims Bible

    And as
    Moses lifted up the serpent in the desert, so must the Son of man be lifted up:

    King James Bible - John 3:14

    And as
    Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

    World English Bible

    Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,

    Early Church Father Links

    Anf-01 viii.iv.xci Pg 5, Anf-01 v.vii.ii Pg 8, Anf-01 Pg 30, Anf-01 vi.ii.xii Pg 12, Anf-03 v.iv.iii.xxii Pg 7, Anf-03 v.xi.ii Pg 6, Anf-05 iii.iii.iii.xii Pg 17, Anf-05 iv.v.xii.iii.xxi Pg 15, Anf-09 iv.iii.xxxii Pg 55, Npnf-103 iv.i.v.xi Pg 15, Npnf-104 iv.ix.xiv Pg 83, Npnf-104 iv.ix.vii Pg 25, Npnf-105 x.iii.lxi Pg 3, Npnf-108 ii.CXIX.xvi Pg 9, Npnf-108 ii.LXXIV Pg 28, Npnf-114 iv.xxix Pg 14, Npnf-114 v.xxix Pg 14, Npnf-203 iv.ix.iv Pg 338, Npnf-207 ii.xvii Pg 116, Npnf-208 vii.xv Pg 11, Npnf-209 iii.iv.iv.xviii Pg 45, Npnf-210 iv.i.iv.xv Pg 16, Npnf-213 ii.vii.xxxiii Pg 7

    World Wide Bible Resources

    John 3:14

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

    Anf-01 viii.iv.xci Pg 5
    [A clumsy exposition of St. John iii. 14.]

    For the Spirit of prophecy by Moses did not teach us to believe in the serpent, since it shows us that he was cursed by God from the beginning; and in Isaiah tells us that he shall be put to death as an enemy by the mighty sword, which is Christ.

    Anf-01 v.vii.ii Pg 8
    Num. xxi. 9; John iii. 14.

    Anf-01 Pg 30
    John xii. 32, John iii. 14.

    and vivifies the dead.

    Anf-01 vi.ii.xii Pg 12
    Comp. Num. xxi. 6–9; John iii. 14–18.

    that He might convince them, that on account of their transgression they were given over to the straits of death. Moreover Moses, when he commanded, “Ye shall not have any graven or molten [image] for your God,”1616


    Anf-03 v.iv.iii.xxii Pg 7
    See John iii. 14.

    Thus, too, the golden Cherubim and Seraphim were purely an ornament in the figured fashion2968

    2968 Exemplum.

    of the ark; adapted to ornamentation for reasons totally remote from all condition of idolatry, on account of which the making a likeness is prohibited; and they are evidently not at variance with2969

    2969 Refragari.

    this law of prohibition, because they are not found in that form2970

    2970 Statu.

    of similitude, in reference to which the prohibition is given. We have spoken2971

    2971 In chap. xviii. towards the end. [p. 311, supra.]

    of the rational institution of the sacrifices, as calling off their homage from idols to God; and if He afterwards rejected this homage, saying, “To what purpose is the multitude of your sacrifices unto me?”2972


    Anf-03 v.xi.ii Pg 6
    John iii. 14.

    Him they introduce to bless their eucharistic (elements).8358

    8358 Eucharistia (neut. pl.) = εὐχαριστεῖα (Fr. Junius in Oehler): perhaps “the place in which they celebrate the eucharist.”

    Now the whole parade and doctrine of this error flowed from the following source.  They say that from the supreme primary Æon whom men speak of8359

    8359 These words are intended to give the force of the “illo” of the original.

    there emanated several other inferior Æons.  To all these, however, there opposed himself an Æon who name is Ialdabaoth.8360

    8360 Roberston (Ch. Hist. i. p. 39, note 2, ed. 2. 1858) seems to take this word to mean “Son of Darkness or Chaos.”

    He had been conceived by the permixture of a second Æon with inferior Æons; and afterwards, when he8361

    8361 “Seque” Oehler reads here, which appears bad enough Latin, unless his “se” after “extendisse” is an error.

    had been desirous of forcing his way into the higher regions, had been disabled by the permixture of the gravity of matter with himself to arrive at the higher regions; had been left in the midst, and had extended himself to his full dimensions, and thus had made the sky.8362

    8362 Or, “heaven.”

    Ialdabaoth, however, had descended lower, and had made him seven sons, and had shut from their view the upper regions by self-distension, in order that, since (these) angels could not know what was above,8363

    8363 Or, “what the upper regions were.”

    they might think him the sole God. These inferior Virtues and angels, therefore, had made man; and, because he had been originated by weaker and mediocre powers, he lay crawling, worm-like. That Æon, however, out of which Ialdaboath had proceeded, moved to the heart with envy, had injected into man as he lay a certain spark; excited whereby, he was through prudence to grow wise, and be able to understand the things above. So, again, the Ialdaboath aforesaid, turning indignant, had emitted out of himself the Virtue and similitude of the serpent; and this had been the Virtue in paradise—that is, this had been the serpent—whom Eve had believed as if he had been God the Son.8364

    8364 Filio Deo.


    8365 Or, “she;” but perhaps the text is preferable.

    plucked, say they, from the fruit of the tree, and thus conferred on mankind the knowledge of things good and evil.8366


    Edersheim Bible History

    Temple xvii Pg 14.1

    Treasury of Scriptural Knowledge, Chapter 3

    VERSE 	(14) - 

    Nu 21:7-9 2Ki 18:4


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