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PARALLEL HISTORY BIBLE - Exodus 16:5
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LXX- Greek Septuagint - Exodus 16:5 και 2532 εσται 2071 5704 τη 3588 ημερα 2250 τη 3588 εκτη 1623 και 2532 ετοιμασουσιν ο 3588 3739 εαν 1437 εισενεγκωσιν 1533 5632 και 2532 εσται 2071 5704 διπλουν 1362 ο 3588 3739 εαν 1437 συναγαγωσιν το 3588 καθ 2596 ' ημεραν 2250 εις 1519 ημεραν 2250
Douay Rheims Bible But the sixth day let them provide for to bring in: and let it be double to that they were wont to gather every day.
King James Bible - Exodus 16:5 And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily.
World English Bible It shall come to pass on the sixth day, that they shall prepare that which they bring in, and it shall be twice as much as they gather daily."
Early Church Father Links Anf-06 vii.iii.xliii Pg 9, Anf-07 ix.vii.i Pg 20, Npnf-107 iii.xcii Pg 14, Npnf-213 ii.vii.v Pg 6
World Wide Bible Resources
Exodus 16:5
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 vi.ii.xv Pg 3
Ex. xx. 8; Deut. v. 12. And He says in another place, “If my sons keep the Sabbath, then will I cause my mercy to rest upon them.”1656 1656
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.ix.iv Pg 14
See Ex. xx. 8; Deut. v. 12, 15: in LXX.
Anf-03 iv.ix.iv Pg 5
See Ex. xx. 8–; 11 and xii. 16 (especially in the LXX.). always, and not only every seventh day, but through all time. And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, “Your sabbaths my soul hateth;”1189 1189
Anf-03 iv.ix.iv Pg 5
See Ex. xx. 8–; 11 and xii. 16 (especially in the LXX.). always, and not only every seventh day, but through all time. And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, “Your sabbaths my soul hateth;”1189 1189
Anf-02 vi.iv.ii.xviii Pg 23.2
Anf-01 vi.ii.xv Pg 3
Ex. xx. 8; Deut. v. 12. And He says in another place, “If my sons keep the Sabbath, then will I cause my mercy to rest upon them.”1656 1656
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.ix.iv Pg 14
See Ex. xx. 8; Deut. v. 12, 15: in LXX.
Anf-03 iv.ix.iv Pg 5
See Ex. xx. 8–; 11 and xii. 16 (especially in the LXX.). always, and not only every seventh day, but through all time. And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, “Your sabbaths my soul hateth;”1189 1189
Anf-01 vi.ii.xv Pg 3
Ex. xx. 8; Deut. v. 12. And He says in another place, “If my sons keep the Sabbath, then will I cause my mercy to rest upon them.”1656 1656
Anf-03 iv.ix.iv Pg 14
See Ex. xx. 8; Deut. v. 12, 15: in LXX.
Anf-03 iv.ix.iv Pg 14
See Ex. xx. 8; Deut. v. 12, 15: in LXX.
Anf-02 vi.iv.iii Pg 208.3
Anf-03 v.iv.v.xii Pg 42
Isa. lviii. 13 and lvi. 2. He declared them to be “true, and delightful, and inviolable.” Thus Christ did not at all rescind the Sabbath: He kept the law thereof, and both in the former case did a work which was beneficial to the life of His disciples, for He indulged them with the relief of food when they were hungry, and in the present instance cured the withered hand; in each case intimating by facts, “I came not to destroy, the law, but to fulfil it,”3893 3893
Anf-01 viii.iv.xxvii Pg 2
Isa. lviii. 13, 14.
Anf-03 v.iv.v.xii Pg 42
Isa. lviii. 13 and lvi. 2. He declared them to be “true, and delightful, and inviolable.” Thus Christ did not at all rescind the Sabbath: He kept the law thereof, and both in the former case did a work which was beneficial to the life of His disciples, for He indulged them with the relief of food when they were hungry, and in the present instance cured the withered hand; in each case intimating by facts, “I came not to destroy, the law, but to fulfil it,”3893 3893
Anf-01 viii.iv.xxvii Pg 2
Isa. lviii. 13, 14.
Anf-01 ix.vii.xxxv Pg 9
Isa. lviii. 14. This is what the Lord declared: “Happy are those servants whom the Lord when He cometh shall find watching. Verily I say unto you, that He shall gird Himself, and make them to sit down [to meat], and will come forth and serve them. And if He shall come in the evening watch, and find them so, blessed are they, because He shall make them sit down, and minister to them; or if this be in the second, or it be in the third, blessed are they.”4754 4754
Anf-01 viii.iv.xix Pg 5
Ezek. xx. 12.
Anf-01 ix.vi.xvii Pg 3
Ezek. xx. 12. And in Exodus, God says to Moses: “And ye shall observe My Sabbaths; for it shall be a sign between Me and you for your generations.”3985 3985
Anf-01 viii.iv.xix Pg 4
[They did not Sabbatize; but Justin does not deny what is implied in many Scriptures, that they marked the week, and noted the seventh day. Gen. ii. 3, Gen. viii. 10; 12.] were pleasing to God; and after them Abraham with all his descendants until Moses, under whom your nation appeared unrighteous and ungrateful to God, making a calf in the wilderness: wherefore God, accommodating Himself to that nation, enjoined them also to offer sacrifices, as if to His name, in order that you might not serve idols. Which precept, however, you have not observed; nay, you sacrificed your children to demons. And you were commanded to keep Sabbaths, that you might retain the memorial of God. For His word makes this announcement, saying, ‘That ye may know that I am God who redeemed you.’1993 1993
Anf-01 viii.iv.xix Pg 5
Ezek. xx. 12.
Anf-01 ix.vi.xvii Pg 3
Ezek. xx. 12. And in Exodus, God says to Moses: “And ye shall observe My Sabbaths; for it shall be a sign between Me and you for your generations.”3985 3985
Anf-01 vi.ii.xv Pg 5
Gen. ii. 2. The Hebrew text is here followed, the Septuagint reading “sixth” instead of “seventh.” Attend, my children, to the meaning of this expression, “He finished in six days.” This implieth that the Lord will finish all things in six thousand years, for a day is1658 1658 Cod. Sin. reads “signifies.” with Him a thousand years. And He Himself testifieth,1659 1659 Cod. Sin. adds, “to me.” saying, “Behold, to-day1660 1660 Cod. Sin. reads, “The day of the Lord shall be as a thousand years.” will be as a thousand years.”1661 1661
Anf-01 ix.vii.xxix Pg 9
Gen. ii. 2. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years;4696 4696
Anf-01 viii.iv.xix Pg 4
[They did not Sabbatize; but Justin does not deny what is implied in many Scriptures, that they marked the week, and noted the seventh day. Gen. ii. 3, Gen. viii. 10; 12.] were pleasing to God; and after them Abraham with all his descendants until Moses, under whom your nation appeared unrighteous and ungrateful to God, making a calf in the wilderness: wherefore God, accommodating Himself to that nation, enjoined them also to offer sacrifices, as if to His name, in order that you might not serve idols. Which precept, however, you have not observed; nay, you sacrificed your children to demons. And you were commanded to keep Sabbaths, that you might retain the memorial of God. For His word makes this announcement, saying, ‘That ye may know that I am God who redeemed you.’1993 1993
Anf-01 ix.iv.xi Pg 28
Ps. xcv. 4. The Holy Spirit evidently thus declares by David to those hearing him, that there shall be those who despise Him who formed us, and who is God alone. Wherefore he also uttered the foregoing words, meaning to say: See that ye do not err; besides or above Him there is no other God, to whom ye should rather stretch out [your hands], thus rendering us pious and grateful towards Him who made, established, and [still] nourishes us. What, then, shall happen to those who have been the authors of so much blasphemy against their Creator? This identical truth was also what the angels [proclaimed]. For when they exclaim, “Glory to God in the highest, and in earth peace,” they have glorified with these words Him who is the Creator of the highest, that is, of super-celestial things, and the Founder of everything on earth: who has sent to His own handiwork, that is, to men, the blessing of His salvation from heaven. Wherefore he adds: “The shepherds returned, glorifying God for all which they had heard and seen, as it was told unto them.”3419 3419
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Anf-02 vi.ii.ix Pg 11.1
1558 Cod. Sin. has, “that we might hear the word, and not only believe,” plainly a corrupt text. For He declared that circumcision was not of the flesh, but they transgressed because an evil angel deluded them.1559 1559 Cod. Sin., at first hand, has “slew them,” but is corrected as above. He saith to them, “These things saith the Lord your God”—(here1560
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Anf-01 viii.iv.xix Pg 5
Ezek. xx. 12.
Anf-01 ix.vi.xvii Pg 3
Ezek. xx. 12. And in Exodus, God says to Moses: “And ye shall observe My Sabbaths; for it shall be a sign between Me and you for your generations.”3985 3985
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 v.iv.v.xii Pg 27
It is impossible to say where Tertullian got this reading. Perhaps his LXX. copy might have had (in Ex. xx. 10): Οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σου, instead of συ; every clause ending in σου, which follows in that verse. No critical authority, however, now known warrants such a reading. [It is probably based inferentially on verse 9, “all thy work.”] it restricts the prohibition to human work—which every one performs in his own employment or business—and not to divine work. Now the work of healing or preserving is not proper to man, but to God. So again, in the law it says, “Thou shalt not do any manner of work in it,”3878 3878
Anf-03 v.iv.iii.xxi Pg 3
Ex. xx. 9, 10. For it says, “Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” What work? Of course your own. The conclusion is, that from the Sabbath-day He removes those works which He had before enjoined for the six days, that is, your own works; in other words, human works of daily life. Now, the carrying around of the ark is evidently not an ordinary daily duty, nor yet a human one; but a rare and a sacred work, and, as being then ordered by the direct precept of God, a divine one. And I might fully explain what this signified, were it not a tedious process to open out the forms2960 2960 Figuras. of all the Creator’s proofs, which you would, moreover, probably refuse to allow. It is more to the point, if you be confuted on plain matters2961 2961 De absolutis. by the simplicity of truth rather than curious reasoning. Thus, in the present instance, there is a clear distinction respecting the Sabbath’s prohibition of human labours, not divine ones. Accordingly, the man who went and gathered sticks on the Sabbath-day was punished with death. For it was his own work which he did; and this2962 2962 [He was not punished for gathering sticks, but for setting an example of contempt of the Divine Law.] the law forbade. They, however, who on the Sabbath carried the ark round Jericho, did it with impunity. For it was not their own work, but God’s, which they executed, and that too, from His express commandment.
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 v.iv.v.xii Pg 27
It is impossible to say where Tertullian got this reading. Perhaps his LXX. copy might have had (in Ex. xx. 10): Οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σου, instead of συ; every clause ending in σου, which follows in that verse. No critical authority, however, now known warrants such a reading. [It is probably based inferentially on verse 9, “all thy work.”] it restricts the prohibition to human work—which every one performs in his own employment or business—and not to divine work. Now the work of healing or preserving is not proper to man, but to God. So again, in the law it says, “Thou shalt not do any manner of work in it,”3878 3878
Anf-03 v.iv.iii.xxi Pg 3
Ex. xx. 9, 10. For it says, “Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” What work? Of course your own. The conclusion is, that from the Sabbath-day He removes those works which He had before enjoined for the six days, that is, your own works; in other words, human works of daily life. Now, the carrying around of the ark is evidently not an ordinary daily duty, nor yet a human one; but a rare and a sacred work, and, as being then ordered by the direct precept of God, a divine one. And I might fully explain what this signified, were it not a tedious process to open out the forms2960 2960 Figuras. of all the Creator’s proofs, which you would, moreover, probably refuse to allow. It is more to the point, if you be confuted on plain matters2961 2961 De absolutis. by the simplicity of truth rather than curious reasoning. Thus, in the present instance, there is a clear distinction respecting the Sabbath’s prohibition of human labours, not divine ones. Accordingly, the man who went and gathered sticks on the Sabbath-day was punished with death. For it was his own work which he did; and this2962 2962 [He was not punished for gathering sticks, but for setting an example of contempt of the Divine Law.] the law forbade. They, however, who on the Sabbath carried the ark round Jericho, did it with impunity. For it was not their own work, but God’s, which they executed, and that too, from His express commandment.
Anf-03 iv.ix.iv Pg 5
See Ex. xx. 8–; 11 and xii. 16 (especially in the LXX.). always, and not only every seventh day, but through all time. And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, “Your sabbaths my soul hateth;”1189 1189
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 v.iv.v.xii Pg 27
It is impossible to say where Tertullian got this reading. Perhaps his LXX. copy might have had (in Ex. xx. 10): Οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σου, instead of συ; every clause ending in σου, which follows in that verse. No critical authority, however, now known warrants such a reading. [It is probably based inferentially on verse 9, “all thy work.”] it restricts the prohibition to human work—which every one performs in his own employment or business—and not to divine work. Now the work of healing or preserving is not proper to man, but to God. So again, in the law it says, “Thou shalt not do any manner of work in it,”3878 3878
Anf-03 v.iv.iii.xxi Pg 3
Ex. xx. 9, 10. For it says, “Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” What work? Of course your own. The conclusion is, that from the Sabbath-day He removes those works which He had before enjoined for the six days, that is, your own works; in other words, human works of daily life. Now, the carrying around of the ark is evidently not an ordinary daily duty, nor yet a human one; but a rare and a sacred work, and, as being then ordered by the direct precept of God, a divine one. And I might fully explain what this signified, were it not a tedious process to open out the forms2960 2960 Figuras. of all the Creator’s proofs, which you would, moreover, probably refuse to allow. It is more to the point, if you be confuted on plain matters2961 2961 De absolutis. by the simplicity of truth rather than curious reasoning. Thus, in the present instance, there is a clear distinction respecting the Sabbath’s prohibition of human labours, not divine ones. Accordingly, the man who went and gathered sticks on the Sabbath-day was punished with death. For it was his own work which he did; and this2962 2962 [He was not punished for gathering sticks, but for setting an example of contempt of the Divine Law.] the law forbade. They, however, who on the Sabbath carried the ark round Jericho, did it with impunity. For it was not their own work, but God’s, which they executed, and that too, from His express commandment.
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 v.iv.iii.xxi Pg 3
Ex. xx. 9, 10. For it says, “Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” What work? Of course your own. The conclusion is, that from the Sabbath-day He removes those works which He had before enjoined for the six days, that is, your own works; in other words, human works of daily life. Now, the carrying around of the ark is evidently not an ordinary daily duty, nor yet a human one; but a rare and a sacred work, and, as being then ordered by the direct precept of God, a divine one. And I might fully explain what this signified, were it not a tedious process to open out the forms2960 2960 Figuras. of all the Creator’s proofs, which you would, moreover, probably refuse to allow. It is more to the point, if you be confuted on plain matters2961 2961 De absolutis. by the simplicity of truth rather than curious reasoning. Thus, in the present instance, there is a clear distinction respecting the Sabbath’s prohibition of human labours, not divine ones. Accordingly, the man who went and gathered sticks on the Sabbath-day was punished with death. For it was his own work which he did; and this2962 2962 [He was not punished for gathering sticks, but for setting an example of contempt of the Divine Law.] the law forbade. They, however, who on the Sabbath carried the ark round Jericho, did it with impunity. For it was not their own work, but God’s, which they executed, and that too, from His express commandment.
Anf-03 v.iv.v.xii Pg 27
It is impossible to say where Tertullian got this reading. Perhaps his LXX. copy might have had (in Ex. xx. 10): Οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σου, instead of συ; every clause ending in σου, which follows in that verse. No critical authority, however, now known warrants such a reading. [It is probably based inferentially on verse 9, “all thy work.”] it restricts the prohibition to human work—which every one performs in his own employment or business—and not to divine work. Now the work of healing or preserving is not proper to man, but to God. So again, in the law it says, “Thou shalt not do any manner of work in it,”3878 3878
Anf-01 vi.ii.xv Pg 3
Ex. xx. 8; Deut. v. 12. And He says in another place, “If my sons keep the Sabbath, then will I cause my mercy to rest upon them.”1656 1656
Anf-03 iv.ix.iv Pg 14
See Ex. xx. 8; Deut. v. 12, 15: in LXX.
Anf-03 iv.ix.iv Pg 14
See Ex. xx. 8; Deut. v. 12, 15: in LXX.
Anf-01 vi.ii.xv Pg 3
Ex. xx. 8; Deut. v. 12. And He says in another place, “If my sons keep the Sabbath, then will I cause my mercy to rest upon them.”1656 1656
Anf-03 iv.ix.iv Pg 14
See Ex. xx. 8; Deut. v. 12, 15: in LXX.
Anf-03 iv.ix.iv Pg 14
See Ex. xx. 8; Deut. v. 12, 15: in LXX.
Anf-03 iv.ix.iv Pg 5
See Ex. xx. 8–; 11 and xii. 16 (especially in the LXX.). always, and not only every seventh day, but through all time. And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, “Your sabbaths my soul hateth;”1189 1189
Anf-03 v.iv.v.xii Pg 28
Ex. xii. 16. except what is to be done for any soul,3879 3879
Anf-03 v.iv.v.xii Pg 29
The LXX. of the latter clause of Ex. xii. 16 thus runs: πλὴν ὅσα ποιηθήσεται πάσῃ ψυχῇ. Tertullian probably got this reading from this clause, although the Hebrew is to this effect: “Save that which every man (or, every soul) must eat,” which the Vulgate renders: “Exceptis his, quæ ad vescendum pertinent.” that is to say, in the matter of delivering the soul;3880 3880 Liberandæ animæ: perhaps saving life. because what is God’s work may be done by human agency for the salvation of the soul. By God, however, would that be done which the man Christ was to do, for He was likewise God.3881 3881 In salutem animæ: or, for saving life. Wishing, therefore, to initiate them into this meaning of the law by the restoration of the withered hand, He requires, “Is it lawful on the Sabbath-days to do good, or not? to save life, or to destroy it?”3882 3882
Anf-01 ix.vi.ix Pg 19
Num. xv. 32, etc. “For every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire;”3897 3897
Anf-01 viii.iv.xxvii Pg 2
Isa. lviii. 13, 14.
Anf-03 v.iv.v.xii Pg 42
Isa. lviii. 13 and lvi. 2. He declared them to be “true, and delightful, and inviolable.” Thus Christ did not at all rescind the Sabbath: He kept the law thereof, and both in the former case did a work which was beneficial to the life of His disciples, for He indulged them with the relief of food when they were hungry, and in the present instance cured the withered hand; in each case intimating by facts, “I came not to destroy, the law, but to fulfil it,”3893 3893
Anf-01 vi.ii.xv Pg 5
Gen. ii. 2. The Hebrew text is here followed, the Septuagint reading “sixth” instead of “seventh.” Attend, my children, to the meaning of this expression, “He finished in six days.” This implieth that the Lord will finish all things in six thousand years, for a day is1658 1658 Cod. Sin. reads “signifies.” with Him a thousand years. And He Himself testifieth,1659 1659 Cod. Sin. adds, “to me.” saying, “Behold, to-day1660 1660 Cod. Sin. reads, “The day of the Lord shall be as a thousand years.” will be as a thousand years.”1661 1661
Anf-01 ix.vii.xxix Pg 9
Gen. ii. 2. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years;4696 4696
Anf-01 viii.iv.xix Pg 4
[They did not Sabbatize; but Justin does not deny what is implied in many Scriptures, that they marked the week, and noted the seventh day. Gen. ii. 3, Gen. viii. 10; 12.] were pleasing to God; and after them Abraham with all his descendants until Moses, under whom your nation appeared unrighteous and ungrateful to God, making a calf in the wilderness: wherefore God, accommodating Himself to that nation, enjoined them also to offer sacrifices, as if to His name, in order that you might not serve idols. Which precept, however, you have not observed; nay, you sacrificed your children to demons. And you were commanded to keep Sabbaths, that you might retain the memorial of God. For His word makes this announcement, saying, ‘That ye may know that I am God who redeemed you.’1993 1993
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 v.iv.v.xii Pg 27
It is impossible to say where Tertullian got this reading. Perhaps his LXX. copy might have had (in Ex. xx. 10): Οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σου, instead of συ; every clause ending in σου, which follows in that verse. No critical authority, however, now known warrants such a reading. [It is probably based inferentially on verse 9, “all thy work.”] it restricts the prohibition to human work—which every one performs in his own employment or business—and not to divine work. Now the work of healing or preserving is not proper to man, but to God. So again, in the law it says, “Thou shalt not do any manner of work in it,”3878 3878
Anf-03 v.iv.iii.xxi Pg 3
Ex. xx. 9, 10. For it says, “Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” What work? Of course your own. The conclusion is, that from the Sabbath-day He removes those works which He had before enjoined for the six days, that is, your own works; in other words, human works of daily life. Now, the carrying around of the ark is evidently not an ordinary daily duty, nor yet a human one; but a rare and a sacred work, and, as being then ordered by the direct precept of God, a divine one. And I might fully explain what this signified, were it not a tedious process to open out the forms2960 2960 Figuras. of all the Creator’s proofs, which you would, moreover, probably refuse to allow. It is more to the point, if you be confuted on plain matters2961 2961 De absolutis. by the simplicity of truth rather than curious reasoning. Thus, in the present instance, there is a clear distinction respecting the Sabbath’s prohibition of human labours, not divine ones. Accordingly, the man who went and gathered sticks on the Sabbath-day was punished with death. For it was his own work which he did; and this2962 2962 [He was not punished for gathering sticks, but for setting an example of contempt of the Divine Law.] the law forbade. They, however, who on the Sabbath carried the ark round Jericho, did it with impunity. For it was not their own work, but God’s, which they executed, and that too, from His express commandment.
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 v.iv.iii.xxi Pg 3
Ex. xx. 9, 10. For it says, “Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” What work? Of course your own. The conclusion is, that from the Sabbath-day He removes those works which He had before enjoined for the six days, that is, your own works; in other words, human works of daily life. Now, the carrying around of the ark is evidently not an ordinary daily duty, nor yet a human one; but a rare and a sacred work, and, as being then ordered by the direct precept of God, a divine one. And I might fully explain what this signified, were it not a tedious process to open out the forms2960 2960 Figuras. of all the Creator’s proofs, which you would, moreover, probably refuse to allow. It is more to the point, if you be confuted on plain matters2961 2961 De absolutis. by the simplicity of truth rather than curious reasoning. Thus, in the present instance, there is a clear distinction respecting the Sabbath’s prohibition of human labours, not divine ones. Accordingly, the man who went and gathered sticks on the Sabbath-day was punished with death. For it was his own work which he did; and this2962 2962 [He was not punished for gathering sticks, but for setting an example of contempt of the Divine Law.] the law forbade. They, however, who on the Sabbath carried the ark round Jericho, did it with impunity. For it was not their own work, but God’s, which they executed, and that too, from His express commandment.
Anf-03 v.iv.v.xii Pg 27
It is impossible to say where Tertullian got this reading. Perhaps his LXX. copy might have had (in Ex. xx. 10): Οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σου, instead of συ; every clause ending in σου, which follows in that verse. No critical authority, however, now known warrants such a reading. [It is probably based inferentially on verse 9, “all thy work.”] it restricts the prohibition to human work—which every one performs in his own employment or business—and not to divine work. Now the work of healing or preserving is not proper to man, but to God. So again, in the law it says, “Thou shalt not do any manner of work in it,”3878 3878
Anf-01 vi.ii.xv Pg 3
Ex. xx. 8; Deut. v. 12. And He says in another place, “If my sons keep the Sabbath, then will I cause my mercy to rest upon them.”1656 1656
Anf-03 iv.ix.iv Pg 14
See Ex. xx. 8; Deut. v. 12, 15: in LXX.
Anf-03 iv.ix.iv Pg 14
See Ex. xx. 8; Deut. v. 12, 15: in LXX.
Anf-03 iv.ix.iv Pg 5
See Ex. xx. 8–; 11 and xii. 16 (especially in the LXX.). always, and not only every seventh day, but through all time. And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, “Your sabbaths my soul hateth;”1189 1189
Anf-03 v.iv.v.xii Pg 28
Ex. xii. 16. except what is to be done for any soul,3879 3879
Anf-03 v.iv.v.xii Pg 29
The LXX. of the latter clause of Ex. xii. 16 thus runs: πλὴν ὅσα ποιηθήσεται πάσῃ ψυχῇ. Tertullian probably got this reading from this clause, although the Hebrew is to this effect: “Save that which every man (or, every soul) must eat,” which the Vulgate renders: “Exceptis his, quæ ad vescendum pertinent.” that is to say, in the matter of delivering the soul;3880 3880 Liberandæ animæ: perhaps saving life. because what is God’s work may be done by human agency for the salvation of the soul. By God, however, would that be done which the man Christ was to do, for He was likewise God.3881 3881 In salutem animæ: or, for saving life. Wishing, therefore, to initiate them into this meaning of the law by the restoration of the withered hand, He requires, “Is it lawful on the Sabbath-days to do good, or not? to save life, or to destroy it?”3882 3882
Anf-01 ix.vi.ix Pg 19
Num. xv. 32, etc. “For every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire;”3897 3897
Anf-01 viii.iv.xxvii Pg 2
Isa. lviii. 13, 14.
Anf-03 v.iv.v.xii Pg 42
Isa. lviii. 13 and lvi. 2. He declared them to be “true, and delightful, and inviolable.” Thus Christ did not at all rescind the Sabbath: He kept the law thereof, and both in the former case did a work which was beneficial to the life of His disciples, for He indulged them with the relief of food when they were hungry, and in the present instance cured the withered hand; in each case intimating by facts, “I came not to destroy, the law, but to fulfil it,”3893 3893
Treasury of Scriptural Knowledge, Chapter 16VERSE (5) - :23; 35:2,3 Le 25:21,22
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PARALLEL VERSE BIBLE
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