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PARALLEL HISTORY BIBLE - Ezekiel 28:22


CHAPTERS: Ezekiel 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     

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LXX- Greek Septuagint - Ezekiel 28:22

και 2532 ειπον 2036 5627 ταδε 3592 λεγει 3004 5719 κυριος 2962 ιδου 2400 5628 εγω 1473 επι 1909 σε 4571 σιδων και 2532 ενδοξασθησομαι εν 1722 1520 σοι 4671 4674 και 2532 γνωση 1097 5695 οτι 3754 εγω 1473 ειμι 1510 5748 κυριος 2962 εν 1722 1520 τω 3588 ποιησαι 4160 5658 με 3165 εν 1722 1520 σοι 4671 4674 κριματα 2917 και 2532 αγιασθησομαι εν 1722 1520 σοι 4671 4674

Douay Rheims Bible

And shalt say: Thus saith the Lord God: Behold I come against thee, Sidon, and I will be glorified in the midst of thee: and they shall know that I am the Lord, when I shall execute judgments in her, and shall be sanctified in her.

King James Bible - Ezekiel 28:22

And say, Thus saith the Lord GOD; Behold, I am against thee, O Zidon; and I will be glorified in the midst of thee: and they shall know that I am the LORD, when I shall have executed judgments in her, and shall be sanctified in her.

World English Bible

and say, Thus says the Lord Yahweh: Behold, I am against you, Sidon; and I will be glorified in the midst of you; and they shall know that I am Yahweh, when I shall have executed judgments in her, and shall be sanctified in her.

World Wide Bible Resources


Ezekiel 28:22

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

Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi.

So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273

1273


Anf-03 iv.iv.x Pg 8
Bible:Zech.13.2">Ex. xxiii. 13; Josh. xxiii. 7; Ps. xvi. 4; Hos. ii. 17; Zech. xiii. 2.

and this name228

228 i.e., the name of God.

to be conferred on vanity.229

229 i.e., on an idol, which, as Isaiah says, is “vanity.”

Hence the devil gets men’s early faith built up from the beginnings of their erudition.  Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behoves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities.


Anf-03 v.x.ii Pg 10
Deut. xii. 2, 3.

He further urges, when they (the Israelites) had entered the land of promise, and driven out its nations: “Take heed to thy self, that thou do not follow them after they be driven out from before thee, that thou do not inquire after their gods, saying, As the nations serve their gods, so let me do likewise.”8236

8236


Anf-03 iv.iv.x Pg 8
Bible:Zech.13.2">Ex. xxiii. 13; Josh. xxiii. 7; Ps. xvi. 4; Hos. ii. 17; Zech. xiii. 2.

and this name228

228 i.e., the name of God.

to be conferred on vanity.229

229 i.e., on an idol, which, as Isaiah says, is “vanity.”

Hence the devil gets men’s early faith built up from the beginnings of their erudition.  Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behoves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities.


Anf-03 iv.ix.xiii Pg 56
See Isa. ii. 20.

—that is, ever since we Gentiles, with our breast doubly enlightened through Christ’s truth, cast forth (let the Jews see it) our idols,—what follows has likewise been fulfilled. For “the Lord of Sabaoth hath taken away, among the Jews from Jerusalem,” among the other things named, “the wise architect” too,1433

1433


Anf-03 v.iv.iv.xxiii Pg 3
Isa. ii. 20.

in other words, from the time when he threw away his idols after the truth had been made clear by Christ. Consider whether what follows in the prophet has not received its fulfilment: “The Lord of hosts hath taken away from Judah and from Jerusalem, amongst other things, both the prophet and the wise artificer;”3417

3417


Anf-03 v.x.ii Pg 10
Deut. xii. 2, 3.

He further urges, when they (the Israelites) had entered the land of promise, and driven out its nations: “Take heed to thy self, that thou do not follow them after they be driven out from before thee, that thou do not inquire after their gods, saying, As the nations serve their gods, so let me do likewise.”8236

8236


Anf-03 iv.iv.x Pg 8
Bible:Zech.13.2">Ex. xxiii. 13; Josh. xxiii. 7; Ps. xvi. 4; Hos. ii. 17; Zech. xiii. 2.

and this name228

228 i.e., the name of God.

to be conferred on vanity.229

229 i.e., on an idol, which, as Isaiah says, is “vanity.”

Hence the devil gets men’s early faith built up from the beginnings of their erudition.  Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behoves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities.


Anf-03 iv.ix.xiii Pg 56
See Isa. ii. 20.

—that is, ever since we Gentiles, with our breast doubly enlightened through Christ’s truth, cast forth (let the Jews see it) our idols,—what follows has likewise been fulfilled. For “the Lord of Sabaoth hath taken away, among the Jews from Jerusalem,” among the other things named, “the wise architect” too,1433

1433


Anf-03 v.iv.iv.xxiii Pg 3
Isa. ii. 20.

in other words, from the time when he threw away his idols after the truth had been made clear by Christ. Consider whether what follows in the prophet has not received its fulfilment: “The Lord of hosts hath taken away from Judah and from Jerusalem, amongst other things, both the prophet and the wise artificer;”3417

3417


Anf-03 v.iv.v.xv Pg 35
Isa. xxxix. 6.

So by Jeremiah likewise did He say: “Let not the rich man glory in his riches but let him that glorieth even glory in the Lord.”4015

4015


Anf-03 v.iv.v.xxviii Pg 33
Isa. xxxix.



Anf-03 v.iv.v.xxviii Pg 33
Isa. xxxix.



Anf-02 vi.iii.i.ix Pg 16.1


Anf-03 v.iv.vi.xi Pg 6
Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37" id="v.iv.vi.xi-p6.1" parsed="|Dan|2|19|2|20;|Dan|3|28|3|29;|Dan|4|34|0|0;|Dan|4|37|0|0" osisRef="Bible:Dan.2.19-Dan.2.20 Bible:Dan.3.28-Dan.3.29 Bible:Dan.4.34 Bible:Dan.4.37">Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37.

Now, if the title of Father may be claimed for (Marcion’s) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also “the Father of mercies,”5683

5683


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-01 ix.vii.xxxv Pg 12
Isa. vi. 11.

Then Daniel also says this very thing: “And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him.”4757

4757


Anf-01 ix.vii.xxxvi Pg 2
Isa. vi. 11.

“For, behold,” says Isaiah, “the day of the Lord cometh past remedy, full of fury and wrath, to lay waste the city of the earth, and to root sinners out of it.”4766

4766


Anf-03 v.iv.v.ix Pg 5
Jer. xvi. 16.

that is, men. Then at last they left their boats, and followed Him, understanding that it was He who had begun to accomplish what He had declared. It is quite another case, when he affected to choose from the college of shipmasters, intending one day to appoint the shipmaster Marcion his apostle. We have indeed already laid it down, in opposition to his Antitheses, that the position of Marcion derives no advantage from the diversity which he supposes to exist between the Law and the Gospel, inasmuch as even this was ordained by the Creator, and indeed predicted in the promise of the new Law, and the new Word, and the new Testament.  Since, however, he quotes with especial care,3714

3714 Attentius argumentatur.

as a proof in his domain,3715

3715 Apud illum, i.e., the Creator.

a certain companion in misery (συνταλαίπωρον), and associate in hatred (συμμισούμενον ), with himself, for the cure of leprosy,3716

3716


Anf-03 iv.ii Pg 171
Catal. Scrippt. Eccles. c. 18.

and on Ezek. xxxvi.;55

55 P. 952, tom. iii. Opp. ed. Bened.

and by Gennadius of Marseilles.56

56 De Ecclesiæ dogmatibus, c. 55.


Anf-01 ix.vii.xxxv Pg 4
Ezek. xxviii. 25, 26.

Now I have shown a short time ago that the church is the seed of Abraham; and for this reason, that we may know that He who in the New Testament “raises up from the stones children unto Abraham,”4750

4750


Anf-01 ix.vii.xxxv Pg 4
Ezek. xxviii. 25, 26.

Now I have shown a short time ago that the church is the seed of Abraham; and for this reason, that we may know that He who in the New Testament “raises up from the stones children unto Abraham,”4750

4750


Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv.

nor yet did he observe the Sabbath. For he had “accepted”1163

1163


Anf-03 iv.ix.iii Pg 5
There is, if the text be genuine, some confusion here.  Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii.

“But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165

1165


Anf-03 iv.ix.xiv Pg 34
Or, “unto eternity.” Comp. Bible:Ps.89.35-Ps.89.37">2 Sam. (2 Kings in LXX.) vii. 13; 1 Chron. xvii. 12; Ps. lxxxix. 3, 4, 29, 35, 36, 37 (in LXX. Bible:Ps.88.38">Ps. lxxxviii. 4, 5, 30, 36, 37, 38).

is more suitable to Christ, God’s Son, than to Solomon,—a temporal king, to wit, who reigned over Israel alone. For at the present day nations are invoking Christ which used not to know Him; and peoples at the present day are fleeing in a body to the Christ of whom in days bygone they were ignorant1475

1475


Anf-03 iv.ix.xiv Pg 34
Or, “unto eternity.” Comp. Bible:Ps.89.35-Ps.89.37">2 Sam. (2 Kings in LXX.) vii. 13; 1 Chron. xvii. 12; Ps. lxxxix. 3, 4, 29, 35, 36, 37 (in LXX. Bible:Ps.88.38">Ps. lxxxviii. 4, 5, 30, 36, 37, 38).

is more suitable to Christ, God’s Son, than to Solomon,—a temporal king, to wit, who reigned over Israel alone. For at the present day nations are invoking Christ which used not to know Him; and peoples at the present day are fleeing in a body to the Christ of whom in days bygone they were ignorant1475

1475


Anf-01 viii.iv.xiv Pg 2
Isa. lv. 3 to end.

Of these and such like words written by the prophets, O Trypho,” said I, “some have reference to the first advent of Christ, in which He is preached as inglorious, obscure, and of mortal appearance: but others had reference to His second advent, when He shall appear in glory and above the clouds; and your nation shall see and know Him whom they have pierced, as Hosea, one of the twelve prophets, and Daniel, foretold.


Anf-01 viii.iv.xii Pg 2
Isa. lv. 3 ff. according to LXX.

This same law you have despised, and His new holy covenant you have slighted; and now you neither receive it, nor repent of your evil deeds. ‘For your ears are closed, your eyes are blinded, and the heart is hardened,’ Jeremiah1972

1972


Anf-03 v.iv.iv.xx Pg 9
Isa. lv. 3.

Indeed, you will be obliged from these words all the more to understand that Christ is reckoned to spring from David by carnal descent, by reason of His birth3378

3378 Censum. [Kaye, p. 149.]

of the Virgin Mary. Touching this promise of Him, there is the oath to David in the psalm, “Of the fruit of thy body3379

3379 Ventris, “womb.”

will I set upon thy throne.”3380

3380


Anf-03 v.iv.v.i Pg 29
Isa. lv. 3.

in order that He might show that that covenant was to run its course in Christ. That He was of the family of David, according to the genealogy of Mary,3504

3504 Secundum Mariæ censum. See Kitto’s Cyclopædia of Biblical Literature (third edition), in the article “Genealogy of Jesus Christ,” where the translator of this work has largely given reasons for believing that St. Luke in his genealogy, (chap. iii.) has traced the descent of the Virgin Mary. To the authorities there given may be added this passage of Tertullian, and a fuller one, Adversus Judæos, ix., towards the end. [p. 164, supra.]

He declared in a figurative way even by the rod which was to proceed out of the stem of Jesse.3505

3505


Anf-01 ix.vi.xxxiv Pg 95
Isa. ii. 17.

—it is thus indicated that, after His passion and ascension, God shall cast down under His feet all who were opposed to Him, and He shall be exalted above all, and there shall be no one who can be justified or compared to Him.


Anf-01 viii.iv.cxix Pg 4
Zech. ii. 11.

But we are not only a people, but also a holy people, as we have shown already.2403

2403 See chap. cx.

‘And they shall call them the holy people, redeemed by the Lord.’2404

2404


Anf-01 viii.iv.cxvi Pg 4
[Isa. lxvi. 21; Rom. xv. 15, 16, 17 (Greek); 1 Pet. ii. 9.]



Anf-03 iv.ix.iv Pg 8
Isa. lxvi. 23 in LXX.

which we understand to have been fulfilled in the times of Christ, when “all flesh”—that is, every nation—“came to adore in JerusalemGod the Father, through Jesus Christ His Son, as was predicted through the prophet: “Behold, proselytes through me shall go unto Thee.”1192

1192


Anf-03 v.viii.xxxi Pg 6
Isa. lxvi. 23.

When?  When the fashion of this world shall begin to pass away. For He said before: “As the new heaven and the new earth, which I make, remain before me, saith the Lord, so shall your seed remain.”7494

7494


Anf-01 ii.ii.xxxvi Pg 8
Ps. ii. 7, 8; Heb. i. 5.

And again He saith to Him, “Sit Thou at My right hand, until I make Thine enemies Thy footstool.”160

160


Anf-01 ix.vi.xxii Pg 11
Ps. ii. 8.

And as from the multitude of his sons the prophets of the Lord [afterwards] arose, there was every necessity that Jacob should beget sons from the two sisters, even as Christ did from the two laws of one and the same Father; and in like manner also from the handmaids, indicating that Christ should raise up sons of God, both from freemen and from slaves after the flesh, bestowing upon all, in the same manner, the gift of the Spirit, who vivifies us.4122

4122 The text of this sentence is in great confusion, and we can give only a doubtful translation.

But he (Jacob) did all things for the sake of the younger, she who had the handsome eyes,4123

4123 [Leah’s eyes were weak, according to the LXX.; and Irenæus infers that Rachel’s were “beautiful exceedingly.” Canticles, i. 15.]

Rachel, who prefigured the Church, for which Christ endured patiently; who at that time, indeed, by means of His patriarchs and prophets, was prefiguring and declaring beforehand future things, fulfilling His part by anticipation in the dispensations of God, and accustoming His inheritance to obey God, and to pass through the world as in a state of pilgrimage, to follow His word, and to indicate beforehand things to come. For with God there is nothing without purpose or due signification.


Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.


Anf-02 vi.iv.iv.xx Pg 18.1


Anf-03 iv.ix.xii Pg 3
Ps. ii. 7, 8.

For you will not be able to affirm that “son” to be David rather than Christ; or the “bounds of the earth” to have been promised rather to David, who reigned within the single (country of) Judea, than to Christ, who has already taken captive the whole orb with the faith of His gospel; as He says through Isaiah:  “Behold, I have given Thee for a covenant1380

1380 Dispositionem; Gr. διαθήκην.

of my family, for a light of Gentiles, that Thou mayst open the eyes of the blind”—of course, such as err—“to outloose from bonds the bound”—that is, to free them from sins—“and from the house of prison”—that is, of death—“such as sit in darkness”1381

1381


Anf-03 v.iv.v.xxv Pg 36
Ps. ii. 8.

If, indeed, he has some things of his own, the whole of which he might give to his son, along with the man of the Creator, then show some one thing of them all, as a sample, that I may believe; lest I should have as much reason not to believe that all things belong to him, of whom I see nothing, as I have ground for believing that even the things which I see not are His, to whom belongs the universe, which I see.  But “no man knoweth who the Father is, but the Son; and who the Son is, but the Father, and he to whom the Son will reveal Him.”4499

4499


Anf-03 v.iv.v.xxxix Pg 40
Ps. ii. 8.

“And all that glory shall serve Him; His dominion shall be an everlasting one, which shall not be taken from Him, and His kingdom that which shall not be destroyed,”5052

5052


Anf-03 v.iv.vi.xvii Pg 20
Ps. ii. 8.

It was He who “wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet”5966

5966


Npnf-201 iii.vi.iii Pg 14


Npnf-201 iii.viii.viii Pg 22


Anf-02 vi.ii.viii Pg 27.1


Anf-02 vi.iv.v.xiii Pg 8.1


Anf-01 viii.iv.lxxxiii Pg 3
Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.]

enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, ‘The gods of the nations are demons.’ And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons.2278

2278 This last clause is thought to be an interpolation.

And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.


Anf-01 viii.iv.xxxii Pg 4
Ps. cx.

‘The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.2031

2031 πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault.

He shall drink of the brook in the way; therefore shall He lift up the head.’


Anf-01 viii.iv.xxxiii Pg 0


Anf-03 v.iv.vi.ix Pg 20
Ps. cx.

was a chant in honour of Hezekiah,5599

5599 In Ezechiam cecinisse.

because “he went up to the house of the Lord,”5600

5600


Anf-03 v.iv.vi.ix Pg 23
Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him.  Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah.  This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasionDavid’s victories over the neighboring heathen.

are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602

5602 Nos.

have published Gospels (to the credibility of which we have to thank5603

5603 Debemus.

them5604

5604 Istos: that is, the Jews (Rigalt.).

for having given some confirmation, indeed, already in so great a subject5605

5605 Utique jam in tanto opere.

); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606

5606 Natum esse quum maxime.

and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (Israel), “I have begotten5607

5607 Generavi: Sept. ἐγέννησα.

children,”5608

5608


Anf-01 viii.iv.lxxxiii Pg 3
Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.]

enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, ‘The gods of the nations are demons.’ And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons.2278

2278 This last clause is thought to be an interpolation.

And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.


Anf-01 viii.iv.xxxii Pg 4
Ps. cx.

‘The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.2031

2031 πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault.

He shall drink of the brook in the way; therefore shall He lift up the head.’


Anf-01 viii.iv.xxxiii Pg 0


Anf-03 v.iv.vi.ix Pg 20
Ps. cx.

was a chant in honour of Hezekiah,5599

5599 In Ezechiam cecinisse.

because “he went up to the house of the Lord,”5600

5600


Anf-03 v.iv.vi.ix Pg 23
Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him.  Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah.  This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasionDavid’s victories over the neighboring heathen.

are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602

5602 Nos.

have published Gospels (to the credibility of which we have to thank5603

5603 Debemus.

them5604

5604 Istos: that is, the Jews (Rigalt.).

for having given some confirmation, indeed, already in so great a subject5605

5605 Utique jam in tanto opere.

); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606

5606 Natum esse quum maxime.

and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (Israel), “I have begotten5607

5607 Generavi: Sept. ἐγέννησα.

children,”5608

5608


Anf-02 vi.ii.viii Pg 16.1


Anf-03 v.v.vi Pg 3
Literally, “into.”

Jesus Christ, than to reign over all the ends of the earth. “For what shall a man be profited, if he gain the whole world, but lose his own soul?”862

862


Anf-01 viii.iv.cxxi Pg 2
Ps. lxxii. 17.

But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship,2413

2413


Anf-01 ix.vii.xxxiv Pg 11
Gen. xxxi. 41.

and not only was he not made lord of his brother, but he did himself bow down before his brother Esau, upon his return from Mesopotamia to his father, and offered many gifts to him.4740

4740


Anf-01 viii.iv.xxxiv Pg 0


Anf-01 viii.iv.xxxiv Pg 2
Ps. lxxii.

And at the close of this Psalm which I have quoted, it is written, ‘The hymns of David the son of Jesse are ended.’2034

2034 [A striking passage in De Maistre (Œuvres, vol. vi. p. 275) is worthy of comparison.]

Moreover, that Solomon was a renowned and great king, by whom the temple called that at Jerusalem was built, I know; but that none of those things mentioned in the Psalm happened to him, is evident. For neither did all kings worship him; nor did he reign to the ends of the earth; nor did his enemies, falling before him, lick the dust. Nay, also, I venture to repeat what is written in the book of Kings as committed by him, how through a woman’s influence he worshipped the idols of Sidon, which those of the Gentiles who know God, the Maker of all things through Jesus the crucified, do not venture to do, but abide every torture and vengeance even to the extremity of death, rather than worship idols, or eat meat offered to idols.”


Npnf-201 iv.viii.xvii Pg 11


Anf-03 v.iv.v.xiv Pg 13
Ps. lxxii. 11.

Now David only reigned over the Jewish nation, so that nobody can suppose that this was spoken of David; whereas He had taken upon Himself the condition of the poor, and such as were oppressed with want, “Because He should deliver the needy out of the hand of the mighty man; He shall spare the needy and the poor, and shall deliver the souls of the poor.  From usury and injustice shall He redeem their souls, and in His sight shall their name be honoured.”3945

3945


Anf-01 viii.iv.cxxi Pg 2
Ps. lxxii. 17.

But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship,2413

2413


Anf-03 v.iv.iv.xxi Pg 8
Isa. ii. 2, 3.

The gospel will be this “way,” of the new law and the new word in Christ, no longer in Moses.  “And He shall judge among the nations,” even concerning their error. “And these shall rebuke a large nation,” that of the Jews themselves and their proselytes.  “And they shall beat their swords into ploughshares, and their spears3396

3396 Sibynas, Σιβύνη· ὅπλον δόρατι παραπλήσιον. Hesychius, “Sibynam appellant Illyrii telum venabuli simile.” Paulus, ex Festo, p. 336, Müll. (Oehler.)

into pruning-hooks;” in other words, they shall change into pursuits of moderation and peace the dispositions of injurious minds, and hostile tongues, and all kinds of evil, and blasphemy.  “Nation shall not lift up sword against nation,” shall not stir up discord. “Neither shall they learn war any more,”3397

3397


Anf-03 v.iv.vi.iv Pg 12
Isa. ii. 2 (Sept).

“and in the last days I will pour out of my Spirit upon all flesh5332

5332


Anf-03 iv.ix.iii Pg 14
Isa. ii. 2, 3.

—not of Esau, the former son, but of Jacob, the second; that is, of our “people,” whose “mount” is Christ, “præcised without concisors’ hands,1174

1174


Anf-01 viii.iv.cxxxv Pg 5
Isa. ii. 5 f.

even so it is necessary for us here to observe that there are two seeds of Judah, and two races, as there are two houses of Jacob: the one begotten by blood and flesh, the other by faith and the Spirit.


Anf-03 v.iv.v.xxiv Pg 45
Isa. xi. 8, 9.

And, indeed, we are aware (without doing violence to the literal sense of the passage, since even these noxious animals have actually been unable to do hurt where there has been faith) that under the figure of scorpions and serpents are portended evil spirits, whose very prince is described4457

4457 Deputetur.

by the name of serpent, dragon, and every other most conspicuous beast in the power of the Creator.4458

4458 Penes Creatorem.

This power the Creator conferred first of all upon His Christ, even as the ninetieth Psalm says to Him: “Upon the asp and the basilisk shalt Thou tread; the lion and the dragon shalt Thou trample under foot.”4459

4459


Anf-02 vi.iv.v.vi Pg 12.3


Anf-03 v.iv.v.xlii Pg 31
Ezek. xi. 22, 23.

which “left the daughter of Sion as a cottage in a vineyard, as a lodge in a garden of cucumbers.”5150

5150


Anf-03 v.vii.xxvi Pg 6
I quote the Ed. London, 1739, Vol. V., p. 249.

identifies the glory shed upon the Saviour at his baptism, with that mentioned by Ezekiel (Cap. xliii. 2) and adds: “In this same glorious splendor was Christ arrayed first at his Baptism and afterward at his Transfiguration.…By the Holy Ghost’s descending like a Dove, it is not necessary we should understand his descending in the shape or form of a Dove, but that in some glorious form, or appearance, he descended in the same manner as a Dove descends.…Came down from above just as a dove with his wings spread forth is observed to do, and lighted upon our Saviour’s head.” I quote this as the opinion of one of the most learned and orthodox of divines, but not as my own, for I cannot reconcile it, as he strives to do, with St. Luke iii. 22. Compare Justin Martyr, vol. i. p. 243, and note 6, this series. Grotius observes, says Dr. Scott, that in the apocryphal Gospel of the Nazarenes, it is said that at the Baptism of our Lord “a great light shone round about the place.”


Anf-01 viii.iv.cxx Pg 4
Gen. xlix. 10.

And it is plain that this was spoken not of Judah, but of Christ. For all we out of all nations do expect not Judah, but Jesus, who led your fathers out of Egypt. For the prophecy referred even to the advent of Christ: ‘Till He come for whom this is laid up, and He shall be the expectation of nations.’ Jesus came, therefore, as we have shown at length, and is expected again to appear above the clouds; whose name you profane, and labour hard to get it profaned over all the earth. It were possible for me, sirs,” I continued, “to contend against you about the reading which you so interpret, saying it is written, ‘Till the things laid up for Him come;’ though the Seventy have not so explained it, but thus, ‘Till He comes for whom this is laid up.’ But since what follows indicates that the reference is to Christ (for it is, ‘and He shall be the expectation of nations’), I do not proceed to have a mere verbal controversy with you, as I have not attempted to establish proof about Christ from the passages of Scripture which are not admitted by you2409

2409 [Note this important point. He forbears to cite the New Testament.]

which I quoted from the words of Jeremiah the prophet, and Esdras, and David; but from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. ‘For they shall come,’ He said, ‘from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.’2410

2410


Anf-01 viii.ii.xxxii Pg 2
Gen. xlix. 10.

It is yours to make accurate inquiry, and ascertain up to whose time the Jews had a lawgiver and king of their own. Up to the time of Jesus Christ, who taught us, and interpreted the prophecies which were not yet understood, [they had a lawgiver] as was foretold by the holy and divine Spirit of prophecy through Moses, “that a ruler would not fail the Jews until He should come for whom the kingdom was reserved” (for Judah was the forefather of the Jews, from whom also they have their name of Jews); and after He (i.e., Christ) appeared, you began to rule the Jews, and gained possession of all their territory. And the prophecy, “He shall be the expectation of the nations,” signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judæa, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, “binding His foal to the vine, and washing His robe in the blood of the grape,” was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you. And after this He was crucified, that the rest of the prophecy might be fulfilled. For this “washing His robe in the blood of the grape” was predictive of the passion He was to endure, cleansing by His blood those who believe on Him. For what is called by the Divine Spirit through the prophet “His robe,” are those men who believe in Him in whom abideth the seed1828

1828 Grabe would here read, not σπέρμα, but πνεῦμα, the spirit; but the Benedictine, Otto, and Trollope all think that no change should be made.

of God, the Word. And what is spoken of as “the blood of the grape,” signifies that He who should appear would have blood, though not of the seed of man, but of the power of God. And the first power after God the Father and Lord of all is the Word, who is also the Son; and of Him we will, in what follows, relate how He took flesh and became man. For as man did not make the blood of the vine, but God, so it was hereby intimated that the blood should not be of human seed, but of divine power, as we have said above. And Isaiah, another prophet, foretelling the same things in other words, spoke thus: “A star shall rise out of Jacob, and a flower shall spring from the root of Jesse; and His arm shall the nations trust.1829

1829


Anf-01 v.vi.ix Pg 12
Gen. xlix. 10.

have been fulfilled in the Gospel, [our Lord saying,] “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”964

964


Anf-01 viii.ii.liv Pg 2
Gen. xlix. 10.

The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine1883

1883 In the ms. the reading is οἶνον (wine); but as Justin’s argument seems to require ὄνον (an ass), Sylburg inserted this latter word in his edition; and this reading is approved by Grabe and Thirlby, and adopted by Otto and Trollope. It may be added, that ἀναγράφουσι is much more suitable to ὄνον than to οἶνον.

[or, the ass] among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. And because in the prophecy of Moses it had not been expressly intimated whether He who was to come was the Son of God, and whether He would, riding on the foal, remain on earth or ascend into heaven, and because the name of “foal” could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, “Strong as a giant to run his course,”1884

1884


Anf-01 viii.iv.lii Pg 2
[Bible:Gen.49.11 Bible:Gen.49.18 Bible:Gen.49.24">Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.]

that there would be two advents of Christ, and that in the first He would suffer, and that after He came there would be neither prophet nor king in your nation (I proceeded), and that the nations who believed in the suffering Christ would look for His future appearance. And for this reason the Holy Spirit had uttered these truths in a parable, and obscurely: for,” I added, “it is said, ‘Judah, thy brethren have praised thee: thy hands [shall be] on the neck of thine enemies; the sons of thy father shall worship thee. Judah is a lion’s whelp; from the germ, my son, thou art sprung up. Reclining, he lay down like a lion, and like [a lion’s] whelp: who shall raise him up? A ruler shall not depart from Judah, or a leader from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine. He shall wash his garments in wine, and his vesture in the blood of the grape. His eyes shall be bright with2113

2113 Or, “in comparison of.”

wine, and his teeth white like milk.’2114

2114


Anf-01 ix.vi.xi Pg 11
Gen. xlix. 10–12, LXX.

For, let those who have the reputation of investigating everything, inquire at what time a prince and leader failed out of Judah, and who is the hope of the nations, who also is the vine, what was the ass’s colt [referred to as] His, what the clothing, and what the eyes, what the teeth, and what the wine, and thus let them investigate every one of the points mentioned; and they shall find that there was none other announced than our Lord, Christ Jesus. Wherefore Moses, when chiding the ingratitude of the people, said, “Ye infatuated people, and unwise, do ye thus requite the Lord?”3925

3925


Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.


Anf-01 ii.ii.xxxvi Pg 8
Ps. ii. 7, 8; Heb. i. 5.

And again He saith to Him, “Sit Thou at My right hand, until I make Thine enemies Thy footstool.”160

160


Anf-01 ix.vi.xxii Pg 11
Ps. ii. 8.

And as from the multitude of his sons the prophets of the Lord [afterwards] arose, there was every necessity that Jacob should beget sons from the two sisters, even as Christ did from the two laws of one and the same Father; and in like manner also from the handmaids, indicating that Christ should raise up sons of God, both from freemen and from slaves after the flesh, bestowing upon all, in the same manner, the gift of the Spirit, who vivifies us.4122

4122 The text of this sentence is in great confusion, and we can give only a doubtful translation.

But he (Jacob) did all things for the sake of the younger, she who had the handsome eyes,4123

4123 [Leah’s eyes were weak, according to the LXX.; and Irenæus infers that Rachel’s were “beautiful exceedingly.” Canticles, i. 15.]

Rachel, who prefigured the Church, for which Christ endured patiently; who at that time, indeed, by means of His patriarchs and prophets, was prefiguring and declaring beforehand future things, fulfilling His part by anticipation in the dispensations of God, and accustoming His inheritance to obey God, and to pass through the world as in a state of pilgrimage, to follow His word, and to indicate beforehand things to come. For with God there is nothing without purpose or due signification.


Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.


Anf-02 vi.iv.iv.xx Pg 18.1


Anf-03 iv.ix.xii Pg 3
Ps. ii. 7, 8.

For you will not be able to affirm that “son” to be David rather than Christ; or the “bounds of the earth” to have been promised rather to David, who reigned within the single (country of) Judea, than to Christ, who has already taken captive the whole orb with the faith of His gospel; as He says through Isaiah:  “Behold, I have given Thee for a covenant1380

1380 Dispositionem; Gr. διαθήκην.

of my family, for a light of Gentiles, that Thou mayst open the eyes of the blind”—of course, such as err—“to outloose from bonds the bound”—that is, to free them from sins—“and from the house of prison”—that is, of death—“such as sit in darkness”1381

1381


Anf-03 v.iv.v.xxv Pg 36
Ps. ii. 8.

If, indeed, he has some things of his own, the whole of which he might give to his son, along with the man of the Creator, then show some one thing of them all, as a sample, that I may believe; lest I should have as much reason not to believe that all things belong to him, of whom I see nothing, as I have ground for believing that even the things which I see not are His, to whom belongs the universe, which I see.  But “no man knoweth who the Father is, but the Son; and who the Son is, but the Father, and he to whom the Son will reveal Him.”4499

4499


Anf-03 v.iv.v.xxxix Pg 40
Ps. ii. 8.

“And all that glory shall serve Him; His dominion shall be an everlasting one, which shall not be taken from Him, and His kingdom that which shall not be destroyed,”5052

5052


Anf-03 v.iv.vi.xvii Pg 20
Ps. ii. 8.

It was He who “wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet”5966

5966


Npnf-201 iii.vi.iii Pg 14


Npnf-201 iii.viii.viii Pg 22


Anf-01 ix.vii.viii Pg 5
Ps. xxii. 31, LXX.

just as if its substance were immortal. Neither, on the other hand, can they say that the spirit is the mortal body. What therefore is there left to which we may apply the term “mortal body,” unless it be the thing that was moulded, that is, the flesh, of which it is also said that God will vivify it? For this it is which dies and is decomposed, but not the soul or the spirit. For to die is to lose vital power, and to become henceforth breathless, inanimate, and devoid of motion, and to melt away into those [component parts] from which also it derived the commencement of [its] substance. But this event happens neither to the soul, for it is the breath of life; nor to the spirit, for the spirit is simple and not composite, so that it cannot be decomposed, and is itself the life of those who receive it. We must therefore conclude that it is in reference to the flesh that death is mentioned; which [flesh], after the soul’s departure, becomes breathless and inanimate, and is decomposed gradually into the earth from which it was taken. This, then, is what is mortal. And it is this of which he also says, “He shall also quicken your mortal bodies.” And therefore in reference to it he says, in the first [Epistle] to the Corinthians: “So also is the resurrection of the dead: it is sown in corruption, it rises in incorruption.”4487

4487


Anf-01 viii.iv.xxxvii Pg 2
Ps. xlvii. 5–9. [The diapsalm is here used for what follows the “Selah.”]

And in the ninety-eighth Psalm, the Holy Spirit reproaches you, and predicts Him whom you do not wish to be king to be King and Lord, both of Samuel, and of Aaron, and of Moses, and, in short, of all the others. And the words of the Psalm are these: ‘The Lord has reigned, let the nations be angry: [it is] He who sits upon the cherubim, let the earth be shaken. The Lord is great in Zion, and He is high above all the nations. Let them confess Thy great name, for it is fearful and holy, and the honour of the King loves judgment. Thou hast prepared equity; judgment and righteousness hast Thou performed in Jacob. Exalt the Lord our God, and worship the footstool of His feet; for He is holy. Moses and Aaron among His priests, and Samuel among those who call upon His name. They called (says the Scripture) on the Lord, and He heard them. In the pillar of the cloud He spake to them; for2042

2042 “For” wanting in both Codd.

they kept His testimonies, and the commandment which he gave them. O Lord our God, Thou heardest them: O God, Thou wert propitious to them, and [yet] taking vengeance on all their inventions. Exalt the Lord our God, and worship at His holy hill; for the Lord our God is holy.’ ”2043

2043


Anf-01 ii.ii.xx Pg 3
Job xxxviii. 11.

The ocean, impassable to man, and the worlds beyond it, are regulated by the same enactments of the Lord. The seasons of spring, summer, autumn, and winter, peacefully give place to one another. The winds in their several quarters89

89 Or, “stations.”

fulfil, at the proper time, their service without hindrance. The ever-flowing fountains, formed both for enjoyment and health, furnish without fail their breasts for the life of men. The very smallest of living beings meet together in peace and concord. All these the great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty for ever and ever. Amen.


Anf-03 v.iv.v.xx Pg 6
Josh. iii. 9–17.

when his priests began to pass over!4220

4220 This obscure passage is thus read by Oehler, from whom we have translated: “Lege extorri familiæ dirimendæ in transitu ejus Jordanis machæram fuisse, cujus impetum atque decursum plane et Jesus docuerat prophetis transmeantibus stare.” The machæram (“sword”) is a metaphor for the river. Rigaltius refers to Virgil’s figure, Æneid, viii. 62, 64, for a justification of the simile. Oehler has altered the reading from the “ex sortefamilæ,” etc., of the mss. to “extorrifamiliæ,” etc. The former reading would mean probably: “Read out of the story of the nation how that Jordan was as a sword to hinder their passage across its stream.” The sorte (or, as yet another variation has it, “et sortes,” “the accounts”) meant the national record, as we have it in the beginning of the book of Joshua. But the passage is almost hopelessly obscure.

What will you say to this? If it be your Christ that is meant above, he will not be more potent than the servants of the Creator.  But I should have been content with the examples I have adduced without addition,4221

4221 Solis.

if a prediction of His present passage on the sea had not preceded Christ’s coming. As psalm is, in fact, accomplished by this4222

4222 Istius.

crossing over the lake. “The Lord,” says the psalmist, “is upon many waters.”4223

4223


Anf-03 v.iv.v.xx Pg 12
Nah. i. 4.

including the winds indeed, whereby it was disquieted. With what evidence would you have my Christ vindicated? Shall it come from the examples, or from the prophecies, of the Creator? You suppose that He is predicted as a military and armed warrior,4226

4226 See above, book iii. chap. xiii.

instead of one who in a figurative and allegorical sense was to wage a spiritual warfare against spiritual enemies, in spiritual campaigns, and with spiritual weapons: come now, when in one man alone you discover a multitude of demons calling itself Legion,4227

4227


Anf-02 vi.ii.viii Pg 27.1


Anf-02 vi.iv.v.xiii Pg 8.1


Anf-01 ix.iv.xii Pg 12
Mal. iii. 1.

who should prepare His way, that is, that he should bear witness of that Light in the spirit and power of Elias.3437

3437


Anf-01 ii.ii.xxiii Pg 5
Mal. iii. 1.


Anf-02 ii.iii.v Pg 8.1


Anf-03 iv.ix.ix Pg 55
Mal. iii. 1: comp. Matt. xi. 10; Mark i. 2; Luke vii. 27.

Nor is it a novel practice to the Holy Spirit to call those “angels” whom God has appointed as ministers of His power. For the same John is called not merely an “angel” of Christ, but withal a “lamp” shining before Christ: for David predicts, “I have prepared the lamp for my Christ;”1299

1299


Anf-03 v.iv.v.xviii Pg 36
Luke vii. 26, 27, and Mal. iii. 1–; 3.

He graciously4171

4171 Eleganter.

adduced the prophecy in the superior sense of the alternative mentioned by the perplexed John, in order that, by affirming that His own precursor was already come in the person of John, He might quench the doubt4172

4172 Scrupulum.

which lurked in his question: “Art thou He that should come, or look we for another?”  Now that the forerunner had fulfilled his mission, and the way of the Lord was prepared, He ought now to be acknowledged as that (Christ) for whom the forerunner had made ready the way. That forerunner was indeed “greater than all of women born;”4173

4173


Anf-02 vi.ii.i Pg 29.1


Anf-03 iv.ix.ix Pg 59
Comp. reference 8, p. 232; and Isa. xl. 3; John i. 23.

but withal, by pointing out “the Lamb of God,”1303

1303


Anf-03 v.iv.v.xxxiii Pg 33
Isa. xl. 3.

and as about to come for the purpose of terminating thenceforth the course of the law and the prophets; by their fulfilment and not their extinction, and in order that the kingdom of God might be announced by Christ, He therefore purposely added the assurance that the elements would more easily pass away than His words fail; affirming, as He did, the further fact, that what He had said concerning John had not fallen to the ground.


Anf-03 vi.iii.vi Pg 6
Isa. xl. 3; Matt. iii. 3.

for the Holy Spirit, who is about to come upon us, by the washing away of sins, which faith, sealed in (the name of) the Father, and the Son, and the Holy Spirit, obtains. For if “in the mouth of three witnesses every word shall stand:”8588

8588


Anf-03 v.iv.iii.xxii Pg 14
An inexact quotation of Isa. xl .28.

Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

2975 Honorem.

to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

2976 Infuscabit.

to the rich man and the king; or will the consideration2977

2977 Titulus.

of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

2978


Anf-01 iii.ii.vii Pg 8
[Comp. Mal. iii. 2. The Old Testament is frequently in mind, if not expressly quoted by Mathetes.] A considerable gap here occurs in the mss.

… Do you not see them exposed to wild beasts, that they may be persuaded to deny the Lord, and yet not overcome? Do you not see that the more of them are punished, the greater becomes the number of the rest? This does not seem to be the work of man: this is the power of God; these are the evidences of His manifestation.


Anf-02 vi.ii.viii Pg 31.3


Anf-01 viii.iv.xxii Pg 2
Amos v. 18 to end, Amos vi. 1–7.

And again by Jeremiah: ‘Collect your flesh, and sacrifices, and eat: for concerning neither sacrifices nor libations did I command your fathers in the day in which I took them by the hand to lead them out of Egypt.’2002

2002


Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi.

So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273

1273


Anf-03 iv.iv.x Pg 8
Bible:Zech.13.2">Ex. xxiii. 13; Josh. xxiii. 7; Ps. xvi. 4; Hos. ii. 17; Zech. xiii. 2.

and this name228

228 i.e., the name of God.

to be conferred on vanity.229

229 i.e., on an idol, which, as Isaiah says, is “vanity.”

Hence the devil gets men’s early faith built up from the beginnings of their erudition.  Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behoves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities.


Anf-03 v.x.ii Pg 10
Deut. xii. 2, 3.

He further urges, when they (the Israelites) had entered the land of promise, and driven out its nations: “Take heed to thy self, that thou do not follow them after they be driven out from before thee, that thou do not inquire after their gods, saying, As the nations serve their gods, so let me do likewise.”8236

8236


Anf-03 iv.iv.x Pg 8
Bible:Zech.13.2">Ex. xxiii. 13; Josh. xxiii. 7; Ps. xvi. 4; Hos. ii. 17; Zech. xiii. 2.

and this name228

228 i.e., the name of God.

to be conferred on vanity.229

229 i.e., on an idol, which, as Isaiah says, is “vanity.”

Hence the devil gets men’s early faith built up from the beginnings of their erudition.  Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behoves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities.


Anf-03 iv.ix.xiii Pg 56
See Isa. ii. 20.

—that is, ever since we Gentiles, with our breast doubly enlightened through Christ’s truth, cast forth (let the Jews see it) our idols,—what follows has likewise been fulfilled. For “the Lord of Sabaoth hath taken away, among the Jews from Jerusalem,” among the other things named, “the wise architect” too,1433

1433


Anf-03 v.iv.iv.xxiii Pg 3
Isa. ii. 20.

in other words, from the time when he threw away his idols after the truth had been made clear by Christ. Consider whether what follows in the prophet has not received its fulfilment: “The Lord of hosts hath taken away from Judah and from Jerusalem, amongst other things, both the prophet and the wise artificer;”3417

3417


Anf-03 v.x.ii Pg 10
Deut. xii. 2, 3.

He further urges, when they (the Israelites) had entered the land of promise, and driven out its nations: “Take heed to thy self, that thou do not follow them after they be driven out from before thee, that thou do not inquire after their gods, saying, As the nations serve their gods, so let me do likewise.”8236

8236


Anf-03 iv.iv.x Pg 8
Bible:Zech.13.2">Ex. xxiii. 13; Josh. xxiii. 7; Ps. xvi. 4; Hos. ii. 17; Zech. xiii. 2.

and this name228

228 i.e., the name of God.

to be conferred on vanity.229

229 i.e., on an idol, which, as Isaiah says, is “vanity.”

Hence the devil gets men’s early faith built up from the beginnings of their erudition.  Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behoves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities.


Anf-03 iv.ix.xiii Pg 56
See Isa. ii. 20.

—that is, ever since we Gentiles, with our breast doubly enlightened through Christ’s truth, cast forth (let the Jews see it) our idols,—what follows has likewise been fulfilled. For “the Lord of Sabaoth hath taken away, among the Jews from Jerusalem,” among the other things named, “the wise architect” too,1433

1433


Anf-03 v.iv.iv.xxiii Pg 3
Isa. ii. 20.

in other words, from the time when he threw away his idols after the truth had been made clear by Christ. Consider whether what follows in the prophet has not received its fulfilment: “The Lord of hosts hath taken away from Judah and from Jerusalem, amongst other things, both the prophet and the wise artificer;”3417

3417


Anf-03 v.iv.v.xv Pg 35
Isa. xxxix. 6.

So by Jeremiah likewise did He say: “Let not the rich man glory in his riches but let him that glorieth even glory in the Lord.”4015

4015


Anf-03 v.iv.v.xxviii Pg 33
Isa. xxxix.



Anf-03 v.iv.v.xxviii Pg 33
Isa. xxxix.



Anf-02 vi.iii.i.ix Pg 16.1


Anf-03 v.iv.vi.xi Pg 6
Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37" id="v.iv.vi.xi-p6.1" parsed="|Dan|2|19|2|20;|Dan|3|28|3|29;|Dan|4|34|0|0;|Dan|4|37|0|0" osisRef="Bible:Dan.2.19-Dan.2.20 Bible:Dan.3.28-Dan.3.29 Bible:Dan.4.34 Bible:Dan.4.37">Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37.

Now, if the title of Father may be claimed for (Marcion’s) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also “the Father of mercies,”5683

5683


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-01 ix.vii.xxxv Pg 12
Isa. vi. 11.

Then Daniel also says this very thing: “And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him.”4757

4757


Anf-01 ix.vii.xxxvi Pg 2
Isa. vi. 11.

“For, behold,” says Isaiah, “the day of the Lord cometh past remedy, full of fury and wrath, to lay waste the city of the earth, and to root sinners out of it.”4766

4766


Anf-03 v.iv.v.ix Pg 5
Jer. xvi. 16.

that is, men. Then at last they left their boats, and followed Him, understanding that it was He who had begun to accomplish what He had declared. It is quite another case, when he affected to choose from the college of shipmasters, intending one day to appoint the shipmaster Marcion his apostle. We have indeed already laid it down, in opposition to his Antitheses, that the position of Marcion derives no advantage from the diversity which he supposes to exist between the Law and the Gospel, inasmuch as even this was ordained by the Creator, and indeed predicted in the promise of the new Law, and the new Word, and the new Testament.  Since, however, he quotes with especial care,3714

3714 Attentius argumentatur.

as a proof in his domain,3715

3715 Apud illum, i.e., the Creator.

a certain companion in misery (συνταλαίπωρον), and associate in hatred (συμμισούμενον ), with himself, for the cure of leprosy,3716

3716


Anf-03 iv.ii Pg 171
Catal. Scrippt. Eccles. c. 18.

and on Ezek. xxxvi.;55

55 P. 952, tom. iii. Opp. ed. Bened.

and by Gennadius of Marseilles.56

56 De Ecclesiæ dogmatibus, c. 55.


Anf-01 ix.vii.xxxv Pg 4
Ezek. xxviii. 25, 26.

Now I have shown a short time ago that the church is the seed of Abraham; and for this reason, that we may know that He who in the New Testament “raises up from the stones children unto Abraham,”4750

4750


Anf-01 ix.vii.xxxv Pg 4
Ezek. xxviii. 25, 26.

Now I have shown a short time ago that the church is the seed of Abraham; and for this reason, that we may know that He who in the New Testament “raises up from the stones children unto Abraham,”4750

4750


Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv.

nor yet did he observe the Sabbath. For he had “accepted”1163

1163


Anf-03 iv.ix.iii Pg 5
There is, if the text be genuine, some confusion here.  Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii.

“But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165

1165


Anf-03 iv.ix.xiv Pg 34
Or, “unto eternity.” Comp. Bible:Ps.89.35-Ps.89.37">2 Sam. (2 Kings in LXX.) vii. 13; 1 Chron. xvii. 12; Ps. lxxxix. 3, 4, 29, 35, 36, 37 (in LXX. Bible:Ps.88.38">Ps. lxxxviii. 4, 5, 30, 36, 37, 38).

is more suitable to Christ, God’s Son, than to Solomon,—a temporal king, to wit, who reigned over Israel alone. For at the present day nations are invoking Christ which used not to know Him; and peoples at the present day are fleeing in a body to the Christ of whom in days bygone they were ignorant1475

1475


Anf-03 iv.ix.xiv Pg 34
Or, “unto eternity.” Comp. Bible:Ps.89.35-Ps.89.37">2 Sam. (2 Kings in LXX.) vii. 13; 1 Chron. xvii. 12; Ps. lxxxix. 3, 4, 29, 35, 36, 37 (in LXX. Bible:Ps.88.38">Ps. lxxxviii. 4, 5, 30, 36, 37, 38).

is more suitable to Christ, God’s Son, than to Solomon,—a temporal king, to wit, who reigned over Israel alone. For at the present day nations are invoking Christ which used not to know Him; and peoples at the present day are fleeing in a body to the Christ of whom in days bygone they were ignorant1475

1475


Anf-01 viii.iv.xiv Pg 2
Isa. lv. 3 to end.

Of these and such like words written by the prophets, O Trypho,” said I, “some have reference to the first advent of Christ, in which He is preached as inglorious, obscure, and of mortal appearance: but others had reference to His second advent, when He shall appear in glory and above the clouds; and your nation shall see and know Him whom they have pierced, as Hosea, one of the twelve prophets, and Daniel, foretold.


Anf-01 viii.iv.xii Pg 2
Isa. lv. 3 ff. according to LXX.

This same law you have despised, and His new holy covenant you have slighted; and now you neither receive it, nor repent of your evil deeds. ‘For your ears are closed, your eyes are blinded, and the heart is hardened,’ Jeremiah1972

1972


Anf-03 v.iv.iv.xx Pg 9
Isa. lv. 3.

Indeed, you will be obliged from these words all the more to understand that Christ is reckoned to spring from David by carnal descent, by reason of His birth3378

3378 Censum. [Kaye, p. 149.]

of the Virgin Mary. Touching this promise of Him, there is the oath to David in the psalm, “Of the fruit of thy body3379

3379 Ventris, “womb.”

will I set upon thy throne.”3380

3380


Anf-03 v.iv.v.i Pg 29
Isa. lv. 3.

in order that He might show that that covenant was to run its course in Christ. That He was of the family of David, according to the genealogy of Mary,3504

3504 Secundum Mariæ censum. See Kitto’s Cyclopædia of Biblical Literature (third edition), in the article “Genealogy of Jesus Christ,” where the translator of this work has largely given reasons for believing that St. Luke in his genealogy, (chap. iii.) has traced the descent of the Virgin Mary. To the authorities there given may be added this passage of Tertullian, and a fuller one, Adversus Judæos, ix., towards the end. [p. 164, supra.]

He declared in a figurative way even by the rod which was to proceed out of the stem of Jesse.3505

3505


Anf-01 ix.vi.xxxiv Pg 95
Isa. ii. 17.

—it is thus indicated that, after His passion and ascension, God shall cast down under His feet all who were opposed to Him, and He shall be exalted above all, and there shall be no one who can be justified or compared to Him.


Anf-01 viii.iv.cxix Pg 4
Zech. ii. 11.

But we are not only a people, but also a holy people, as we have shown already.2403

2403 See chap. cx.

‘And they shall call them the holy people, redeemed by the Lord.’2404

2404


Anf-01 viii.iv.cxvi Pg 4
[Isa. lxvi. 21; Rom. xv. 15, 16, 17 (Greek); 1 Pet. ii. 9.]



Anf-03 iv.ix.iv Pg 8
Isa. lxvi. 23 in LXX.

which we understand to have been fulfilled in the times of Christ, when “all flesh”—that is, every nation—“came to adore in JerusalemGod the Father, through Jesus Christ His Son, as was predicted through the prophet: “Behold, proselytes through me shall go unto Thee.”1192

1192


Anf-03 v.viii.xxxi Pg 6
Isa. lxvi. 23.

When?  When the fashion of this world shall begin to pass away. For He said before: “As the new heaven and the new earth, which I make, remain before me, saith the Lord, so shall your seed remain.”7494

7494


Anf-01 ii.ii.xxxvi Pg 8
Ps. ii. 7, 8; Heb. i. 5.

And again He saith to Him, “Sit Thou at My right hand, until I make Thine enemies Thy footstool.”160

160


Anf-01 ix.vi.xxii Pg 11
Ps. ii. 8.

And as from the multitude of his sons the prophets of the Lord [afterwards] arose, there was every necessity that Jacob should beget sons from the two sisters, even as Christ did from the two laws of one and the same Father; and in like manner also from the handmaids, indicating that Christ should raise up sons of God, both from freemen and from slaves after the flesh, bestowing upon all, in the same manner, the gift of the Spirit, who vivifies us.4122

4122 The text of this sentence is in great confusion, and we can give only a doubtful translation.

But he (Jacob) did all things for the sake of the younger, she who had the handsome eyes,4123

4123 [Leah’s eyes were weak, according to the LXX.; and Irenæus infers that Rachel’s were “beautiful exceedingly.” Canticles, i. 15.]

Rachel, who prefigured the Church, for which Christ endured patiently; who at that time, indeed, by means of His patriarchs and prophets, was prefiguring and declaring beforehand future things, fulfilling His part by anticipation in the dispensations of God, and accustoming His inheritance to obey God, and to pass through the world as in a state of pilgrimage, to follow His word, and to indicate beforehand things to come. For with God there is nothing without purpose or due signification.


Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.


Anf-02 vi.iv.iv.xx Pg 18.1


Anf-03 iv.ix.xii Pg 3
Ps. ii. 7, 8.

For you will not be able to affirm that “son” to be David rather than Christ; or the “bounds of the earth” to have been promised rather to David, who reigned within the single (country of) Judea, than to Christ, who has already taken captive the whole orb with the faith of His gospel; as He says through Isaiah:  “Behold, I have given Thee for a covenant1380

1380 Dispositionem; Gr. διαθήκην.

of my family, for a light of Gentiles, that Thou mayst open the eyes of the blind”—of course, such as err—“to outloose from bonds the bound”—that is, to free them from sins—“and from the house of prison”—that is, of death—“such as sit in darkness”1381

1381


Anf-03 v.iv.v.xxv Pg 36
Ps. ii. 8.

If, indeed, he has some things of his own, the whole of which he might give to his son, along with the man of the Creator, then show some one thing of them all, as a sample, that I may believe; lest I should have as much reason not to believe that all things belong to him, of whom I see nothing, as I have ground for believing that even the things which I see not are His, to whom belongs the universe, which I see.  But “no man knoweth who the Father is, but the Son; and who the Son is, but the Father, and he to whom the Son will reveal Him.”4499

4499


Anf-03 v.iv.v.xxxix Pg 40
Ps. ii. 8.

“And all that glory shall serve Him; His dominion shall be an everlasting one, which shall not be taken from Him, and His kingdom that which shall not be destroyed,”5052

5052


Anf-03 v.iv.vi.xvii Pg 20
Ps. ii. 8.

It was He who “wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet”5966

5966


Npnf-201 iii.vi.iii Pg 14


Npnf-201 iii.viii.viii Pg 22


Anf-02 vi.ii.viii Pg 27.1


Anf-02 vi.iv.v.xiii Pg 8.1


Anf-01 viii.iv.lxxxiii Pg 3
Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.]

enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, ‘The gods of the nations are demons.’ And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons.2278

2278 This last clause is thought to be an interpolation.

And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.


Anf-01 viii.iv.xxxii Pg 4
Ps. cx.

‘The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.2031

2031 πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault.

He shall drink of the brook in the way; therefore shall He lift up the head.’


Anf-01 viii.iv.xxxiii Pg 0


Anf-03 v.iv.vi.ix Pg 20
Ps. cx.

was a chant in honour of Hezekiah,5599

5599 In Ezechiam cecinisse.

because “he went up to the house of the Lord,”5600

5600


Anf-03 v.iv.vi.ix Pg 23
Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him.  Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah.  This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasionDavid’s victories over the neighboring heathen.

are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602

5602 Nos.

have published Gospels (to the credibility of which we have to thank5603

5603 Debemus.

them5604

5604 Istos: that is, the Jews (Rigalt.).

for having given some confirmation, indeed, already in so great a subject5605

5605 Utique jam in tanto opere.

); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606

5606 Natum esse quum maxime.

and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (Israel), “I have begotten5607

5607 Generavi: Sept. ἐγέννησα.

children,”5608

5608


Anf-01 viii.iv.lxxxiii Pg 3
Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.]

enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, ‘The gods of the nations are demons.’ And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons.2278

2278 This last clause is thought to be an interpolation.

And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.


Anf-01 viii.iv.xxxii Pg 4
Ps. cx.

‘The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.2031

2031 πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault.

He shall drink of the brook in the way; therefore shall He lift up the head.’


Anf-01 viii.iv.xxxiii Pg 0


Anf-03 v.iv.vi.ix Pg 20
Ps. cx.

was a chant in honour of Hezekiah,5599

5599 In Ezechiam cecinisse.

because “he went up to the house of the Lord,”5600

5600


Anf-03 v.iv.vi.ix Pg 23
Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him.  Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah.  This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasionDavid’s victories over the neighboring heathen.

are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602

5602 Nos.

have published Gospels (to the credibility of which we have to thank5603

5603 Debemus.

them5604

5604 Istos: that is, the Jews (Rigalt.).

for having given some confirmation, indeed, already in so great a subject5605

5605 Utique jam in tanto opere.

); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606

5606 Natum esse quum maxime.

and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (Israel), “I have begotten5607

5607 Generavi: Sept. ἐγέννησα.

children,”5608

5608


Anf-02 vi.ii.viii Pg 16.1


Anf-03 v.v.vi Pg 3
Literally, “into.”

Jesus Christ, than to reign over all the ends of the earth. “For what shall a man be profited, if he gain the whole world, but lose his own soul?”862

862


Anf-01 viii.iv.cxxi Pg 2
Ps. lxxii. 17.

But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship,2413

2413


Anf-01 ix.vii.xxxiv Pg 11
Gen. xxxi. 41.

and not only was he not made lord of his brother, but he did himself bow down before his brother Esau, upon his return from Mesopotamia to his father, and offered many gifts to him.4740

4740


Anf-01 viii.iv.xxxiv Pg 0


Anf-01 viii.iv.xxxiv Pg 2
Ps. lxxii.

And at the close of this Psalm which I have quoted, it is written, ‘The hymns of David the son of Jesse are ended.’2034

2034 [A striking passage in De Maistre (Œuvres, vol. vi. p. 275) is worthy of comparison.]

Moreover, that Solomon was a renowned and great king, by whom the temple called that at Jerusalem was built, I know; but that none of those things mentioned in the Psalm happened to him, is evident. For neither did all kings worship him; nor did he reign to the ends of the earth; nor did his enemies, falling before him, lick the dust. Nay, also, I venture to repeat what is written in the book of Kings as committed by him, how through a woman’s influence he worshipped the idols of Sidon, which those of the Gentiles who know God, the Maker of all things through Jesus the crucified, do not venture to do, but abide every torture and vengeance even to the extremity of death, rather than worship idols, or eat meat offered to idols.”


Npnf-201 iv.viii.xvii Pg 11


Anf-03 v.iv.v.xiv Pg 13
Ps. lxxii. 11.

Now David only reigned over the Jewish nation, so that nobody can suppose that this was spoken of David; whereas He had taken upon Himself the condition of the poor, and such as were oppressed with want, “Because He should deliver the needy out of the hand of the mighty man; He shall spare the needy and the poor, and shall deliver the souls of the poor.  From usury and injustice shall He redeem their souls, and in His sight shall their name be honoured.”3945

3945


Anf-01 viii.iv.cxxi Pg 2
Ps. lxxii. 17.

But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship,2413

2413


Anf-03 v.iv.iv.xxi Pg 8
Isa. ii. 2, 3.

The gospel will be this “way,” of the new law and the new word in Christ, no longer in Moses.  “And He shall judge among the nations,” even concerning their error. “And these shall rebuke a large nation,” that of the Jews themselves and their proselytes.  “And they shall beat their swords into ploughshares, and their spears3396

3396 Sibynas, Σιβύνη· ὅπλον δόρατι παραπλήσιον. Hesychius, “Sibynam appellant Illyrii telum venabuli simile.” Paulus, ex Festo, p. 336, Müll. (Oehler.)

into pruning-hooks;” in other words, they shall change into pursuits of moderation and peace the dispositions of injurious minds, and hostile tongues, and all kinds of evil, and blasphemy.  “Nation shall not lift up sword against nation,” shall not stir up discord. “Neither shall they learn war any more,”3397

3397


Anf-03 v.iv.vi.iv Pg 12
Isa. ii. 2 (Sept).

“and in the last days I will pour out of my Spirit upon all flesh5332

5332


Anf-03 iv.ix.iii Pg 14
Isa. ii. 2, 3.

—not of Esau, the former son, but of Jacob, the second; that is, of our “people,” whose “mount” is Christ, “præcised without concisors’ hands,1174

1174


Anf-01 viii.iv.cxxxv Pg 5
Isa. ii. 5 f.

even so it is necessary for us here to observe that there are two seeds of Judah, and two races, as there are two houses of Jacob: the one begotten by blood and flesh, the other by faith and the Spirit.


Anf-03 v.iv.v.xxiv Pg 45
Isa. xi. 8, 9.

And, indeed, we are aware (without doing violence to the literal sense of the passage, since even these noxious animals have actually been unable to do hurt where there has been faith) that under the figure of scorpions and serpents are portended evil spirits, whose very prince is described4457

4457 Deputetur.

by the name of serpent, dragon, and every other most conspicuous beast in the power of the Creator.4458

4458 Penes Creatorem.

This power the Creator conferred first of all upon His Christ, even as the ninetieth Psalm says to Him: “Upon the asp and the basilisk shalt Thou tread; the lion and the dragon shalt Thou trample under foot.”4459

4459


Anf-02 vi.iv.v.vi Pg 12.3


Anf-03 v.iv.v.xlii Pg 31
Ezek. xi. 22, 23.

which “left the daughter of Sion as a cottage in a vineyard, as a lodge in a garden of cucumbers.”5150

5150


Anf-03 v.vii.xxvi Pg 6
I quote the Ed. London, 1739, Vol. V., p. 249.

identifies the glory shed upon the Saviour at his baptism, with that mentioned by Ezekiel (Cap. xliii. 2) and adds: “In this same glorious splendor was Christ arrayed first at his Baptism and afterward at his Transfiguration.…By the Holy Ghost’s descending like a Dove, it is not necessary we should understand his descending in the shape or form of a Dove, but that in some glorious form, or appearance, he descended in the same manner as a Dove descends.…Came down from above just as a dove with his wings spread forth is observed to do, and lighted upon our Saviour’s head.” I quote this as the opinion of one of the most learned and orthodox of divines, but not as my own, for I cannot reconcile it, as he strives to do, with St. Luke iii. 22. Compare Justin Martyr, vol. i. p. 243, and note 6, this series. Grotius observes, says Dr. Scott, that in the apocryphal Gospel of the Nazarenes, it is said that at the Baptism of our Lord “a great light shone round about the place.”


Anf-01 viii.iv.cxx Pg 4
Gen. xlix. 10.

And it is plain that this was spoken not of Judah, but of Christ. For all we out of all nations do expect not Judah, but Jesus, who led your fathers out of Egypt. For the prophecy referred even to the advent of Christ: ‘Till He come for whom this is laid up, and He shall be the expectation of nations.’ Jesus came, therefore, as we have shown at length, and is expected again to appear above the clouds; whose name you profane, and labour hard to get it profaned over all the earth. It were possible for me, sirs,” I continued, “to contend against you about the reading which you so interpret, saying it is written, ‘Till the things laid up for Him come;’ though the Seventy have not so explained it, but thus, ‘Till He comes for whom this is laid up.’ But since what follows indicates that the reference is to Christ (for it is, ‘and He shall be the expectation of nations’), I do not proceed to have a mere verbal controversy with you, as I have not attempted to establish proof about Christ from the passages of Scripture which are not admitted by you2409

2409 [Note this important point. He forbears to cite the New Testament.]

which I quoted from the words of Jeremiah the prophet, and Esdras, and David; but from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. ‘For they shall come,’ He said, ‘from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.’2410

2410

Anf-01 viii.ii.xxxii Pg 2 .
Gen. xlix. 10
It is yours to make accurate inquiry, and ascertain up to whose time the had a and king of their own. Up to the time of , who taught us, and the which were not yet understood, [they had a ] as was foretold by the holy and Spirit of through Moses, “that a would not the until He should come for whom the was reserved” (for was the of the , from whom also they have their name of ); and after He (i.e., ) appeared, you began to rule the , and possession of all their territory. And the , “He shall be the expectation of the ,” signified that there would be some of all who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judæa, and after whose the land was straightway surrendered to you as of . And the , “binding His foal to the , and washing His robe in the of the ,” was a significant symbol of the things that were to happen to , and of what He was to do. For the foal of an ass stood bound to a at the of a , and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered , where was the vast of the which was afterwards by you. And after this He was crucified, that the of the might be fulfilled. JewslawgiverJesusChristinterpretedprophecieslawgiverdivineprophecyrulerfailJewskingdomJudahforefatherJewsJewsChristJewsgainedprophecynationsnationscrucifixionspoilwarprophecyvinebloodgrapeChristvineentrancevillageJerusalemtempleJewsdestroyedrestprophecyFor this “washing His robe in the blood of the grape” was predictive of the passion He was to endure, cleansing by His blood those who believe on Him. For what is called by the Spirit through the “His robe,” are those men who believe in Him in whom abideth the Divineprophetseed1828

1828 Grabe would here read, not , but , the spirit; but the Benedictine, Otto, and Trollope all think that no change should be made. σπέρμαπνεῦμα of , the Word. And what is spoken of as “the of the ,” signifies that He who should appear would have , though not of the of man, but of the power of . GodbloodgrapebloodseedGodAnd the first power after God the Father and Lord of all is the Word, who is also the Son; and of Him we will, in what follows, relate how He took flesh and became man. For as man did not make the of the , but , so it was hereby intimated that the should not be of human , but of power, as we have said above. And Isaiah, another , foretelling the same things in other words, spoke thus: “A shall rise out of , and a shall spring from the root of ; and His shall the . bloodvineGodbloodseeddivineprophetstarJacobflowerJessearmnationstrust1829

1829

Anf-01 v.vi.ix Pg 12 .
Gen. xlix. 10
have been fulfilled in the , [our saying,] “Go ye and all , them in the name of the , and of the Son, and of the Holy .” GospelLordteachnationsbaptizingFatherGhost964

964

Anf-01 viii.ii.liv Pg 2 .
Gen. xlix. 10
The , accordingly, when they heard these prophetic words, said that Bacchus was the son of , and gave out that he was the discoverer of the , and they number wine devilsJupitervine1883

1883 In the the reading is (wine); but as Justin’s argument seems to require (an ass), Sylburg inserted this latter word in his edition; and this reading is approved by Grabe and Thirlby, and by Otto and Trollope. It may be added, that is much more suitable to than to . ms.οἶνονὄνονadoptedἀναγράφουσιὄνονοἶνον [or, the ass] among his ; and they taught that, having been torn in pieces, he ascended into . And because in the of Moses it had not been expressly intimated whether He who was to come was the Son of , and whether He would, riding on the foal, remain on or ascend into , and because the name of “foal” could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of , as we said above, or of man, gave out that Bellerophon, a man of man, himself ascended to on his horse Pegasus. And when they heard it said by the other Isaiah, that He should be of a , and by His own means ascend into , they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the written aforetime, “ as a to his course,” mysteriesheavenprophecyGodearthheavenGodbornheavenprophetbornvirginheavenpropheciesStronggiantrun1884

1884

Anf-01 viii.iv.lii Pg 2 [. These texts are frequently referred to by Justin.]
Bible:Gen.49.11 :Gen.49.18 :Gen.49.24">Gen. xlix. 5, 8, 9, 10, 11, 18, 24BibleBible
that there would be two advents of , and that in the first He would , and that after He came there would be neither nor king in your (I proceeded), and that the who believed in the suffering would look for His future . And for this reason the had uttered these truths in a , and obscurely: for,” I added, “it is said, ‘, thy have thee: thy [shall be] on the neck of thine ; the sons of thy shall thee. is a ’s whelp; from the germ, my son, thou art sprung up. Reclining, he lay down like a , and like [a ’s] whelp: who shall raise him up? A shall not depart from , or a from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of , binding his foal to the , and the foal of his ass to the tendril of the . He shall his in wine, and his vesture in the of the . His eyes shall be bright with

ChristsufferprophetnationnationsChristappearanceHoly SpiritparableJudahbrethrenpraisedhandsenemiesfatherworshipJudahlionlionlionrulerJudahleadernationsvinevinewashgarmentsbloodgrape2113

2113 Or, “in comparison of.” wine, and his teeth white like milk.’ 2114

2114

Anf-01 ix.vi.xi Pg 11 , LXX.
Gen. xlix. 10–12
For, let those who have the of investigating everything, inquire at what time a and out of , and who is the of the , who also is the , what was the ass’s [referred to as] His, what the clothing, and what the eyes, what the teeth, and what the wine, and thus let them investigate every one of the points mentioned; and they shall find that there was none other than our , . Wherefore Moses, when chiding the of the people, said, “Ye infatuated people, and , do ye thus requite the ?” reputationprinceleaderfailedJudahhopenationsvinecoltannouncedLordChristJesusingratitudeunwiseLord3925

3925

,

Anf-01 viii.ii.xl Pg 3
Ps. i.Ps. ii. And again He saith to Him, “Sit Thou at My right hand, until I make Thine Thy .”


; .

Anf-01 ii.ii.xxxvi Pg 8
Ps. ii. 7, 8Heb. i. 5enemiesfootstool160

160

Anf-01 ix.vi.xxii Pg 11 .
Ps. ii. 8
And as from the multitude of his sons the of the [afterwards] arose, there was every necessity that should sons from the two sisters, even as did from the two of one and the same ; and in like manner also from the , indicating that should raise up sons of , both from freemen and from slaves after the , bestowing upon all, in the same manner, the gift of the Spirit, who vivifies us.

prophetsLordJacobbegetChristlawsFatherhandmaidsChristGodflesh4122

4122 The text of this sentence is in great confusion, and we can give only a doubtful translation. But he () did all things for the sake of the younger, she who had the handsome eyes, Jacob4123

4123 [’s eyes were , according to the LXX.; and Irenæus infers that ’s were “ exceedingly.” Canticles, i. 15.] LeahweakRachelbeautiful , who prefigured the , for which patiently; who at that time, indeed, by means of His patriarchs and , was prefiguring and declaring beforehand future things, fulfilling His part by anticipation in the dispensations of , and accustoming His inheritance to obey God, and to pass through the world as in a state of pilgrimage, to follow His word, and to indicate beforehand things to come. For with God there is nothing without purpose or due signification. RachelChurchChristenduredprophetsGod


,

Anf-01 viii.ii.xl Pg 3
Ps. i.Ps. ii. For you will not be able to that “son” to be rather than ; or the “bounds of the ” to have been rather to , who within the single (country of) Judea, than to , who has already taken captive the whole orb with the of His ; as He says through Isaiah:  “Behold, I have given Thee for a


Anf-02 vi.iv.iv.xx Pg 18.1

.

Anf-03 iv.ix.xii Pg 3
Ps. ii. 7, 8affirmDavidChristearthpromisedDavidreignedChristfaithgospelcovenant1380

1380 Dispositionem; Gr. .διαθήκην of my family, for a light of Gentiles, that Thou mayst open the eyes of the ”—of course, such as err—“to outloose from bonds the bound”—that is, to free them from —“and from the of ”—that is, of death—“such as sit in darkness” blindsinshouseprison1381

1381

Anf-03 v.iv.v.xxv Pg 36 .
Ps. ii. 8
If, indeed, he has some things of his own, the whole of which he might give to his son, along with the of the Creator, then show some one thing of them all, as a sample, that I may believe; lest I should have as much reason not to believe that all things to him, of whom I see nothing, as I have ground for believing that even the things which I see not are His, to whom the universe, which I see.  But “no man knoweth who the is, but the Son; and who the Son is, but the , and he to whom the Son will Him.” manbelongbelongsFatherFatherreveal4499

4499

Anf-03 v.iv.v.xxxix Pg 40 .
Ps. ii. 8
“And all that shall serve Him; His shall be an one, which shall not be taken from Him, and His that which shall not be ,” glorydominioneverlastingkingdomdestroyed5052

5052

Anf-03 v.iv.vi.xvii Pg 20 .
Ps. ii. 8
It was He who “ in His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet” wroughtChrist5966

5966

Npnf-201 iii.vi.iii Pg 14

Npnf-201 iii.viii.viii Pg 22

, LXX.

Anf-01 ix.vii.viii Pg 5
Ps. xxii. 31 just as if its substance were . Neither, on the other hand, can they say that the spirit is the body. What therefore is there left to which we may apply the term “ body,” unless it be the thing that was moulded, that is, the , of which it is also said that will vivify it? For this it is which and is decomposed, but not the or the spirit. For to is to lose vital power, and to become henceforth breathless, inanimate, and devoid of motion, and to melt away into those [component parts] from which also it derived the commencement of [its] substance. But this event happens neither to the , for it is the of life; nor to the spirit, for the spirit is simple and not composite, so that it cannot be decomposed, and is itself the life of those who receive it. We must therefore conclude that it is in reference to the that is mentioned; which [], after the ’s departure, becomes breathless and inanimate, and is decomposed gradually into the from which it was taken. This, then, is what is . And it is this of which he also says, “He shall also your bodies.” And therefore in reference to it he says, in the first [] to the Corinthians: “So also is the resurrection of the dead: it is sown in , it rises in incorruption.”
immortalmortalmortalfleshGoddiessouldiesoulbreathfleshdeathfleshsoulearthmortalquickenmortalEpistlecorruption4487

4487
And in the ninety-eighth Psalm, the reproaches you, and predicts Him whom you do not wish to be king to be King and , both of Samuel, and of , and of Moses, and, in short, of all the others. And the words of the Psalm are these: ‘The has , let the be : [it is] He who sits upon the , let the be shaken. The is great in , and He is high above all the . Let them confess Thy great name, for it is fearful and holy, and the honour of the King . Thou hast prepared equity; and hast Thou performed in . Exalt the our , and the of His feet; for He is holy. Moses and among His , and Samuel among those who call upon His name. They called (says the Scripture) on the , and He heard them. In the pillar of the He spake to them; for

. [The is here used for what follows the “.”]

Anf-01 viii.iv.xxxvii Pg 2
Ps. xlvii. 5–9diapsalmSelahHoly SpiritLordAaronLordreignednationsangrycherubimearthLordZionnationslovesjudgmentjudgmentrighteousnessJacobLordGodworshipfootstoolAaronpriestsLordcloud2042

2042 “For” wanting in both Codd. they kept His , and the which he gave them. O our , Thou heardest them: O , Thou wert propitious to them, and [yet] taking on all their inventions. Exalt the our , and worship at His holy hill; for the Lord our God is holy.’ ” testimoniescommandmentLordGodGodvengeanceLordGod2043

2043
The ocean, impassable to man, and the worlds beyond it, are regulated by the same enactments of the . The of spring, , , and winter, peacefully give place to one another. The in their several quarters

.

Anf-01 ii.ii.xx Pg 3
Job xxxviii. 11Lordseasonssummerautumnwinds89

89 Or, “stations.” fulfil, at the proper time, their service without hindrance. The ever-flowing fountains, formed both for enjoyment and health, furnish without their breasts for the life of men. The very smallest of living beings meet together in and . All these the great Creator and of all has to exist in and harmony; while He does good to all, but most to us who have fled for to His compassions through our Lord, to whom be glory and majesty for ever and ever. Amen. failpeaceconcordLordappointedpeaceabundantlyrefugeJesusChrist
when his began to pass over!


.

Anf-03 v.iv.v.xx Pg 6
Josh. iii. 9–17priests4220

4220 This obscure passage is thus read by Oehler, from whom we have translated: “Lege extorri familiæ dirimendæ in transitu ejus Jordanis machæram fuisse, cujus impetum atque decursum plane et docuerat prophetis transmeantibus stare.” The (“”) is a metaphor for the . Rigaltius refers to Virgil’s figure, , viii. 62, 64, for a of the simile. Oehler has altered the reading from the “familæ,” etc., of the to “familiæ,” etc. The former reading would mean probably: “Read out of the how that Jordan was as a to their passage across its .” The (or, as yet another variation has it, “,” “the accounts”) meant the national , as we have it in the beginning of the book of Joshua. But the passage is almost hopelessly obscure.JesusmachæramswordriverÆneidjustificationex sortemss.extorriof the storynationswordhinderstreamsorteet sortesrecord What will you say to this? If it be your , he will not be more potent than the of the Creator.  But I should have been content with the examples I have adduced without addition,

Christthat is meant aboveservants4221

4221 Solis. if a prediction of His present passage on the had not preceded ’s coming. As psalm is, in fact, accomplished by this seaChrist4222

4222 Istius. crossing over the . “The ,” says the psalmist, “is upon many waters.” lakeLord4223

4223
including the indeed, whereby it was disquieted. With what evidence would you have my vindicated? Shall it come from the examples, or from the , of the Creator? You suppose that He is predicted as a military and armed warrior,

.

Anf-03 v.iv.v.xx Pg 12
Nah. i. 4windsChristprophecies4226

4226 See above, book iii. chap. xiii. instead of one who in a figurative and allegorical sense was to wage a against , in campaigns, and with weapons: come now, when in one man alone you a multitude of calling itself , spiritualwarfarespiritualenemiesspiritualspiritualdiscoverdemonsLegion4227

4227
and so went away, from which [], too, the was constructed in the , themselves ignorant of the dealings of , and of His dispensations; as also the presbyter remarked: For if had not accorded this in the typical exodus, no one could now be in our true exodus; that is, in the in which we have been established, and by which we have been brought forth from among the number of the Gentiles. For in some cases there follows us a small, and in others a large amount of property, which we have acquired from the of . For from what source do we derive the in which we dwell, the in which we are , the which we use, and everything else ministering to our every-day life, unless it be from those things which, when we were Gentiles, we acquired by avarice, or received them from our , relations, or who unrighteously obtained them?—not to mention that even now we acquire such things when we are in the . For who is there that sells, and does not wish to make a from him who ? Or who purchases anything, and does not wish to obtain good value from the seller? Or who is there that carries on a , and does not do so that he may obtain a livelihood thereby? And as to those believing ones who are in the , do they not derive the utensils they employ from the property which to Cæsar; and to those who have not, does not each one of these [] give according to his ability? The Egyptians were to the [Jewish] people, not alone as to property, but as their very lives, because of the of the in former times; but in what way are the to us, from whom we receive both and ? Whatsoever they amass with labour, these things do we make use of without labour, although we are in the . The Hebrews assert a counter claim, alleging that by the

, . [Our English translation “” is a gratuitous injury to the text. As “King of kings” the enjoins a just , which any earthly sovereign might have imposed uprightly. Our argues well.]

Anf-01 ix.vi.xxxi Pg 2
Ex. iii. 22Ex. xi. 2borrowLordtaxauthorspoilstabernaclewildernessproverighteousGodGodsavedfaithmammonunrighteousnesshousesgarmentsclothedvesselsheathenparentsfriendsfaithprofitbuystraderoyalpalacebelongsChristiansdebtorskindnesspatriarchJosephheathendebtorsgainprofitfaith


= the and the mentioned in .

Anf-03 v.iv.iii.xx Pg 6
VasajewelsraimentEx. iii. 22bond2948

2948 Nomine. [Here our exhibits his tact as a jurisconsult.]author of their respective fathers, attested by the written engagement of both parties, there were due to them the arrears of that laborious of theirs, for the bricks they had so painfully made, and the cities and slaverypalaces2949

2949 Villis. which they had built. What shall be your verdict, you discoverer 2950

2950 Elector. of the most good ? That the Hebrews must admit the , or the Egyptians the compensation? For they maintain that thus has the been settled by the advocates on both sides, Godfraudquestion2951

2951

Anf-03 v.iv.iii.xx Pg 10 For a discussion of the spoiling of the Egyptians by the Israelites, the reader is referred to Calmet’s , on , where he adduces, besides this passage of Tertullian, the opinions of Irenæus, . iv. 49; Augustine, . ii. 71; Theodoret, . xxiii.; Clement of Alex. . i. 1; of Philo, , i.; Josephus, . ii. 8, who says that “the Egyptians freely gave all to the Israelites;” of Melchior Canus, . i. 4. He also refers to the book of , x. 17–20. These all substantially agree with our . See also a full discussion in Selden, , vii. 8, who quotes from the Gemara, , c. ii. f. 91a; and , par. 61 f., 68, col. 2, where such a tribunal as Tertullian refers to is mentioned as convened by the Great, who, after hearing the pleadings, gave his assent to the claims of the advocates of .
CommentaryEx. iii. 22adv. Hærescontra FaustQuæst. in ExodStromatDe Vita MoysisAntiqqLoc. TheollWisdomauthorDe Jure Nat. et GentiumSanhedrinBereshith RabbaAlexanderIsrael
of the Egyptians demanding their , and the Hebrews claiming the requital of their labours. But for all they say, vessels2952

2952 Tamen. the Egyptians justly their restitution-claim then and there; while the Hebrews to this day, in spite of the Marcionites, re-assert their demand for even greater , renounceddamages2953

2953 Amplius. insisting that, however large was their loan of the and silver, it would not be compensation enough, even if the labour of six men should be valued at only “a ” goldhundredthousandfarthing2954

2954 Singulis nummis. [Clem. Alex. . i. 23. Vol. II., p. 336, .]Stromsupra a day a piece. Which, however, were the more in number—those who claimed the , or those who dwelt in the and cities? Which, too, the greater—the grievance of the Egyptians against the Hebrews, or “the favour” vesselpalaces2955

2955

Anf-03 v.iv.vi.xiii Pg 21 .
Ex. iii. 22
a to be against the Egyptians to get their and silver at the very time when He was forbidding men to , fraudpractisedgoldsteal5804

5804
And again He saith to Him, “Sit Thou at My right hand, until I make Thine Thy .”

; .

Anf-01 ii.ii.xxxvi Pg 8
Ps. ii. 7, 8Heb. i. 5enemiesfootstool160

160

Anf-01 ix.vi.xxii Pg 11 .
Ps. ii. 8
And as from the multitude of his sons the of the [afterwards] arose, there was every necessity that should sons from the two sisters, even as did from the two of one and the same ; and in like manner also from the , indicating that should raise up sons of , both from freemen and from slaves after the , bestowing upon all, in the same manner, the gift of the Spirit, who vivifies us.

prophetsLordJacobbegetChristlawsFatherhandmaidsChristGodflesh4122

4122 The text of this sentence is in great confusion, and we can give only a doubtful translation. But he () did all things for the sake of the younger, she who had the handsome eyes, Jacob4123

4123 [’s eyes were , according to the LXX.; and Irenæus infers that ’s were “ exceedingly.” Canticles, i. 15.] LeahweakRachelbeautiful , who prefigured the , for which patiently; who at that time, indeed, by means of His patriarchs and , was prefiguring and declaring beforehand future things, fulfilling His part by anticipation in the dispensations of , and accustoming His inheritance to obey God, and to pass through the world as in a state of pilgrimage, to follow His word, and to indicate beforehand things to come. For with God there is nothing without purpose or due signification. RachelChurchChristenduredprophetsGod


,

Anf-01 viii.ii.xl Pg 3
Ps. i.Ps. ii. For you will not be able to that “son” to be rather than ; or the “bounds of the ” to have been rather to , who within the single (country of) Judea, than to , who has already taken captive the whole orb with the of His ; as He says through Isaiah:  “Behold, I have given Thee for a


Anf-02 vi.iv.iv.xx Pg 18.1

.

Anf-03 iv.ix.xii Pg 3
Ps. ii. 7, 8affirmDavidChristearthpromisedDavidreignedChristfaithgospelcovenant1380

1380 Dispositionem; Gr. .διαθήκην of my family, for a light of Gentiles, that Thou mayst open the eyes of the ”—of course, such as err—“to outloose from bonds the bound”—that is, to free them from —“and from the of ”—that is, of death—“such as sit in darkness” blindsinshouseprison1381

1381

Anf-03 v.iv.v.xxv Pg 36 .
Ps. ii. 8
If, indeed, he has some things of his own, the whole of which he might give to his son, along with the of the Creator, then show some one thing of them all, as a sample, that I may believe; lest I should have as much reason not to believe that all things to him, of whom I see nothing, as I have ground for believing that even the things which I see not are His, to whom the universe, which I see.  But “no man knoweth who the is, but the Son; and who the Son is, but the , and he to whom the Son will Him.” manbelongbelongsFatherFatherreveal4499

4499

Anf-03 v.iv.v.xxxix Pg 40 .
Ps. ii. 8
“And all that shall serve Him; His shall be an one, which shall not be taken from Him, and His that which shall not be ,” glorydominioneverlastingkingdomdestroyed5052

5052

Anf-03 v.iv.vi.xvii Pg 20 .
Ps. ii. 8
It was He who “ in His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet” wroughtChrist5966

5966

Npnf-201 iii.vi.iii Pg 14

Npnf-201 iii.viii.viii Pg 22

Anf-02 vi.ii.viii Pg 27.1

Or better, “His.” This quotation from is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.]


Ps. cx. . In the splendour of the before the morning have I begotten Thee. The hath sworn, and will not , Thou art a for ever after the order of .’ Who does not admit, then, that is no for ever after the order of ? And who does not know that he is not the redeemer of ? And who does not know that he neither sent a rod of power into , nor ruled in the midst of his ; but that it was who averted from him the , after he and was ? But our , who has not yet come in , has sent into a rod of power, namely, the word of calling and repentance [meant] for all over which held sway, as says, ‘The gods of the are .’ And His word has on many to the whom they used to serve, and by means of it to believe in the because the gods of the are .

Anf-02 vi.iv.v.xiii Pg 8.1

Anf-01 viii.iv.lxxxiii Pg 3enemiessaintsstarLordrepentpriestMelchizedekHezekiahpriestMelchizedekJerusalemJerusalemenemiesGodenemiesmournedafflictedJesusgloryJerusalemnationsdemonsDavidnationsdemonsstrongprevailedforsakedemonsAlmightyGodnationsdemons2278

2278 This last clause is thought to be an interpolation. And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.
‘The said unto My , Sit Thou at My right hand, until I make Thine Thy . The shall send the rod of Thy strength out of : rule Thou also in the midst of Thine . With Thee shall be, in the day, the of Thy power, in the beauties of Thy . From the , before the morning , have I begotten Thee. The hath sworn, and will not : Thou art a for ever after the order of . The is at Thy right hand: He has kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.


Anf-01 viii.iv.xxxii Pg 4
Ps. cx.LordLordenemiesfootstoolLordSionenemieschiefsaintswombstarLordrepentpriestMelchizedekLordcrushed2031

2031 ; Lat. version, . Thirlby suggested that an omission has taken place in the by the transcriber’s fault. πληρώσει πτώματαimplebit ruinasmss. He shall drink of the brook in the way; therefore shall He lift up the head.’
was a chant in honour of ,


Anf-01 viii.iv.xxxiii Pg 0

.

Anf-03 v.iv.vi.ix Pg 20
Ps. cxHezekiah5599

5599 In Ezechiam cecinisse. because “he went up to the of the ,” houseLord5600

5600

Anf-03 v.iv.vi.ix Pg 23 Tertullian, as usual, argues from the Septuagint, which in the latter clause of has ; and so the version has it. This Psalm has been variously applied by the . Raschi (or Sol. Jarchi) thinks it is most suitable to , and possibly to , in which latter view D. Kimchi agrees with him.  Others find in the application; but more frequently is thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in ) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the , who saw in this . a prediction of .  This opinion occurs in the Talmud, in the tract , 5. Amongst the who also hold the sounder view, may be mentioned Saadias Gaon, on , and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary ()], with others who are mentioned by Wetstein, , . , such as Moses Mendelsohn, the Messianic sense; and they are followed by the commentators of the Rationalist amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon by son of Antiochus Epiphanes (see ). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on The variations of opinion, however, in this , are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (, by four ), after Ewald, places the of . in what may be allowed to have been its —’s over the neighboring .
Ps. cx. 3ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σεVulgateJewsRabbiAbrahamDavidSolomonbestHezekiahDial. cum Tryph.olderJewsPs. cxMessiahJerusalemBerachothmore recentJewsRabbiDan. vii. 13Gen. xxxv. 8On the New TestamentMatt. xxii. 44ModernJewsrejectschoolJonathanAlexander1 Macc. x. 20Ps. cx.schoolPsalms, chronologically arrangedFriendsaccomplishmentPs. cxoccasionDavidvictoriesheathen
are applicable to , and to the of . We on our side HezekiahbirthHezekiah5602

5602 Nos. have Gospels (to the credibility of which we have to thank published5603

5603 Debemus. them 5604

5604 Istos: that is, the (Rigalt.).Jews for having given some confirmation, indeed, already in so great a subject 5605

5605 Utique jam in tanto opere.); and these declare that the was , that so it might be “before the morning ,” as is evident both from the especially, and from the of the , who at night to the that had at that moment been , Lordbornat nightstarstartestimonyangelannouncedshepherdsChristborn5606

5606 Natum esse quum maxime. and again from the place of the , for it is towards night that persons arrive at the (eastern) “.” Perhaps, too, there was a mystic purpose in ’s being at night, destined, as He was, to be the light of the amidst the of ignorance. Nor, again, would have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (), “I have begotten birthinnChristborntruthdarkshadowsGodIsrael5607

5607 Generavi: Sept. .ἐγέννησα ,” children5608

5608
. In the splendour of the before the morning have I begotten Thee. The hath sworn, and will not , Thou art a for ever after the order of .’ Who does not admit, then, that is no for ever after the order of ? And who does not know that he is not the redeemer of ? And who does not know that he neither sent a rod of power into , nor ruled in the midst of his ; but that it was who averted from him the , after he and was ? But our , who has not yet come in , has sent into a rod of power, namely, the word of calling and repentance [meant] for all over which held sway, as says, ‘The gods of the are .’ And His word has on many to the whom they used to serve, and by means of it to believe in the because the gods of the are .

Or better, “His.” This quotation from is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.]

Anf-01 viii.iv.lxxxiii Pg 3
Ps. cx.enemiessaintsstarLordrepentpriestMelchizedekHezekiahpriestMelchizedekJerusalemJerusalemenemiesGodenemiesmournedafflictedJesusgloryJerusalemnationsdemonsDavidnationsdemonsstrongprevailedforsakedemonsAlmightyGodnationsdemons2278

2278 This last clause is thought to be an interpolation. And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.
‘The said unto My , Sit Thou at My right hand, until I make Thine Thy . The shall send the rod of Thy strength out of : rule Thou also in the midst of Thine . With Thee shall be, in the day, the of Thy power, in the beauties of Thy . From the , before the morning , have I begotten Thee. The hath sworn, and will not : Thou art a for ever after the order of . The is at Thy right hand: He has kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.


Anf-01 viii.iv.xxxii Pg 4
Ps. cx.LordLordenemiesfootstoolLordSionenemieschiefsaintswombstarLordrepentpriestMelchizedekLordcrushed2031

2031 ; Lat. version, . Thirlby suggested that an omission has taken place in the by the transcriber’s fault. πληρώσει πτώματαimplebit ruinasmss. He shall drink of the brook in the way; therefore shall He lift up the head.’
was a chant in honour of ,


Anf-01 viii.iv.xxxiii Pg 0

.

Anf-03 v.iv.vi.ix Pg 20
Ps. cxHezekiah5599

5599 In Ezechiam cecinisse. because “he went up to the of the ,” houseLord5600

5600

Anf-03 v.iv.vi.ix Pg 23 Tertullian, as usual, argues from the Septuagint, which in the latter clause of has ; and so the version has it. This Psalm has been variously applied by the . Raschi (or Sol. Jarchi) thinks it is most suitable to , and possibly to , in which latter view D. Kimchi agrees with him.  Others find in the application; but more frequently is thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in ) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the , who saw in this . a prediction of .  This opinion occurs in the Talmud, in the tract , 5. Amongst the who also hold the sounder view, may be mentioned Saadias Gaon, on , and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary ()], with others who are mentioned by Wetstein, , . , such as Moses Mendelsohn, the Messianic sense; and they are followed by the commentators of the Rationalist amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon by son of Antiochus Epiphanes (see ). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on The variations of opinion, however, in this , are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (, by four ), after Ewald, places the of . in what may be allowed to have been its —’s over the neighboring .
Ps. cx. 3ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σεVulgateJewsRabbiAbrahamDavidSolomonbestHezekiahDial. cum Tryph.olderJewsPs. cxMessiahJerusalemBerachothmore recentJewsRabbiDan. vii. 13Gen. xxxv. 8On the New TestamentMatt. xxii. 44ModernJewsrejectschoolJonathanAlexander1 Macc. x. 20Ps. cx.schoolPsalms, chronologically arrangedFriendsaccomplishmentPs. cxoccasionDavidvictoriesheathen
are applicable to , and to the of . We on our side HezekiahbirthHezekiah5602

5602 Nos. have Gospels (to the credibility of which we have to thank published5603

5603 Debemus. them 5604

5604 Istos: that is, the (Rigalt.).Jews for having given some confirmation, indeed, already in so great a subject 5605

5605 Utique jam in tanto opere.); and these declare that the was , that so it might be “before the morning ,” as is evident both from the especially, and from the of the , who at night to the that had at that moment been , Lordbornat nightstarstartestimonyangelannouncedshepherdsChristborn5606

5606 Natum esse quum maxime. and again from the place of the , for it is towards night that persons arrive at the (eastern) “.” Perhaps, too, there was a mystic purpose in ’s being at night, destined, as He was, to be the light of the amidst the of ignorance. Nor, again, would have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (), “I have begotten birthinnChristborntruthdarkshadowsGodIsrael5607

5607 Generavi: Sept. .ἐγέννησα ,” children5608

5608
etc. And that you may not suppose that these predictions refer to such sufferings as await them from so many with ,

(Septuagint).

Anf-03 v.iv.v.xxxix Pg 13
Zech. ix. 15, 16warsstrangers5026

5026 Allophylis. consider the nature (of the sufferings).  In a of which were to be waged with legitimate arms, no one would think of enumerating as weapons, which are better known in popular and unarmed tumults.  Nobody measures the copious of which flow in by bowlfuls, nor limits it to what is shed upon a single . No one gives the name of to those who fall in with arms in hand, and while repelling force with force, but only to those who are slain, yielding themselves up in their own place of and with , rather than fighting in self-defence. In short, as he says, “they roll as ,” and not like fight.  are they, even , upon which we are ourselves edified—“built,” as St. says, “upon the of the ,” prophecywarsstonescrowdsstreamsbloodwaraltarsheepbattledutypatiencesacredstonessoldiersStonesfoundationstonesPaulfoundationapostles5027

5027
etc. And that you may not suppose that these predictions refer to such sufferings as await them from so many with ,

(Septuagint).

Anf-03 v.iv.v.xxxix Pg 13
Zech. ix. 15, 16warsstrangers5026

5026 Allophylis. consider the nature (of the sufferings).  In a of which were to be waged with legitimate arms, no one would think of enumerating as weapons, which are better known in popular and unarmed tumults.  Nobody measures the copious of which flow in by bowlfuls, nor limits it to what is shed upon a single . No one gives the name of to those who fall in with arms in hand, and while repelling force with force, but only to those who are slain, yielding themselves up in their own place of and with , rather than fighting in self-defence. In short, as he says, “they roll as ,” and not like fight.  are they, even , upon which we are ourselves edified—“built,” as St. says, “upon the of the ,” prophecywarsstonescrowdsstreamsbloodwaraltarsheepbattledutypatiencesacredstonessoldiersStonesfoundationstonesPaulfoundationapostles5027

5027
And that it is from that which is towards the south of the inheritance of that the Son of shall come, who is , and who was from Bethlehem, where the was [and] will send out His through all the , thus

; .

Anf-01 ix.iv.xxi Pg 26
Joel iii. 16Amos i. 2regionJudahGodGodLordbornpraiseearth3705

3705 As Massuet observes, we must either expunge “sciut” altogether, or read “sic” as above. says the Habakkuk: “ shall come from the south, and the Holy One from Mount Effrem. His power covered the heavens over, and the is full of His . Before His face shall go forth the Word, and His feet shall advance in the plains.” prophetGodearthpraise3706

3706

Anf-01 ix.vi.xxxiv Pg 65 .
Joel iii. 16
and, “In is known;” JudahGod4306

4306
And whatever other things of a like nature are spoken regarding Him, these indicated that beauty and splendour which exist in His , along with the transcendent and pre-eminent exaltation [belonging] to all who are under His sway, that those who hear might desire to be found there, doing such things as are pleasing to . Again, there are those who say, “He is a man, and who shall know him?”

.

Anf-01 ix.vi.xxxiv Pg 62
Ps. xlv. 3, 4kingdomGod4303

4303

Anf-01 viii.iv.xxxviii Pg 0

Anf-02 iv.ii.ii.x Pg 3.1

.Anf-03 v.iv.iv.vii Pg 15
Ps. xlv. 2, 3
For the , after making Him a little lower than the , “will Him with and honour, and put all things under His feet.” Fatherangelscrownglory3193

3193

Anf-03 iv.ix.ix Pg 32 , clause 1 (in LXX. ).
Ps. xlv. 3Ps. xliv. 4
But what do you read above concerning the ? “Blooming in beauty above the sons of men; is outpoured in thy .” Christgracelips1277

1277

Anf-03 v.iv.iv.xiv Pg 3 .
Ps. xlv. 3
But what do you read about just before? “Thou art fairer than the of men; is poured forth upon Thy .” Christchildrengracelips3287

3287

Anf-03 v.iv.vi.xviii Pg 11 .
Ps. xlv. 3
or by Isaiah as “taking away the of and the power of ,” spoilsSamariaDamascus6012

6012
etc. And that you may not suppose that these predictions refer to such sufferings as await them from so many with ,

(Septuagint).

Anf-03 v.iv.v.xxxix Pg 13
Zech. ix. 15, 16warsstrangers5026

5026 Allophylis. consider the nature (of the sufferings).  In a of which were to be waged with legitimate arms, no one would think of enumerating as weapons, which are better known in popular and unarmed tumults.  Nobody measures the copious of which flow in by bowlfuls, nor limits it to what is shed upon a single . No one gives the name of to those who fall in with arms in hand, and while repelling force with force, but only to those who are slain, yielding themselves up in their own place of and with , rather than fighting in self-defence. In short, as he says, “they roll as ,” and not like fight.  are they, even , upon which we are ourselves edified—“built,” as St. says, “upon the of the ,” prophecywarsstonescrowdsstreamsbloodwaraltarsheepbattledutypatiencesacredstonessoldiersStonesfoundationstonesPaulfoundationapostles5027

5027
etc. And that you may not suppose that these predictions refer to such sufferings as await them from so many with ,

(Septuagint).

Anf-03 v.iv.v.xxxix Pg 13
Zech. ix. 15, 16warsstrangers5026

5026 Allophylis. consider the nature (of the sufferings).  In a of which were to be waged with legitimate arms, no one would think of enumerating as weapons, which are better known in popular and unarmed tumults.  Nobody measures the copious of which flow in by bowlfuls, nor limits it to what is shed upon a single . No one gives the name of to those who fall in with arms in hand, and while repelling force with force, but only to those who are slain, yielding themselves up in their own place of and with , rather than fighting in self-defence. In short, as he says, “they roll as ,” and not like fight.  are they, even , upon which we are ourselves edified—“built,” as St. says, “upon the of the ,” prophecywarsstonescrowdsstreamsbloodwaraltarsheepbattledutypatiencesacredstonessoldiersStonesfoundationstonesPaulfoundationapostles5027

5027
And that it is from that which is towards the south of the inheritance of that the Son of shall come, who is , and who was from Bethlehem, where the was [and] will send out His through all the , thus

; .

Anf-01 ix.iv.xxi Pg 26
Joel iii. 16Amos i. 2regionJudahGodGodLordbornpraiseearth3705

3705 As Massuet observes, we must either expunge “sciut” altogether, or read “sic” as above. says the Habakkuk: “ shall come from the south, and the Holy One from Mount Effrem. His power covered the heavens over, and the is full of His . Before His face shall go forth the Word, and His feet shall advance in the plains.” prophetGodearthpraise3706

3706

Anf-01 ix.vi.xxxiv Pg 65 .
Joel iii. 16
and, “In is known;” JudahGod4306

4306
And whatever other things of a like nature are spoken regarding Him, these indicated that beauty and splendour which exist in His , along with the transcendent and pre-eminent exaltation [belonging] to all who are under His sway, that those who hear might desire to be found there, doing such things as are pleasing to . Again, there are those who say, “He is a man, and who shall know him?”

.

Anf-01 ix.vi.xxxiv Pg 62
Ps. xlv. 3, 4kingdomGod4303

4303

Anf-01 viii.iv.xxxviii Pg 0

Anf-02 iv.ii.ii.x Pg 3.1

.Anf-03 v.iv.iv.vii Pg 15
Ps. xlv. 2, 3
For the , after making Him a little lower than the , “will Him with and honour, and put all things under His feet.” Fatherangelscrownglory3193

3193

Anf-03 iv.ix.ix Pg 32 , clause 1 (in LXX. ).
Ps. xlv. 3Ps. xliv. 4
But what do you read above concerning the ? “Blooming in beauty above the sons of men; is outpoured in thy .” Christgracelips1277

1277

Anf-03 v.iv.iv.xiv Pg 3 .
Ps. xlv. 3
But what do you read about just before? “Thou art fairer than the of men; is poured forth upon Thy .” Christchildrengracelips3287

3287

Anf-03 v.iv.vi.xviii Pg 11 .
Ps. xlv. 3
or by Isaiah as “taking away the of and the power of ,” spoilsSamariaDamascus6012

6012
when his began to pass over!

.

Anf-03 v.iv.v.xx Pg 6
Josh. iii. 9–17priests4220

4220 This obscure passage is thus read by Oehler, from whom we have translated: “Lege extorri familiæ dirimendæ in transitu ejus Jordanis machæram fuisse, cujus impetum atque decursum plane et docuerat prophetis transmeantibus stare.” The (“”) is a metaphor for the . Rigaltius refers to Virgil’s figure, , viii. 62, 64, for a of the simile. Oehler has altered the reading from the “familæ,” etc., of the to “familiæ,” etc. The former reading would mean probably: “Read out of the how that Jordan was as a to their passage across its .” The (or, as yet another variation has it, “,” “the accounts”) meant the national , as we have it in the beginning of the book of Joshua. But the passage is almost hopelessly obscure.JesusmachæramswordriverÆneidjustificationex sortemss.extorriof the storynationswordhinderstreamsorteet sortesrecord What will you say to this? If it be your , he will not be more potent than the of the Creator.  But I should have been content with the examples I have adduced without addition,

Christthat is meant aboveservants4221

4221 Solis. if a prediction of His present passage on the had not preceded ’s coming. As psalm is, in fact, accomplished by this seaChrist4222

4222 Istius. crossing over the . “The ,” says the psalmist, “is upon many waters.” lakeLord4223

4223
including the indeed, whereby it was disquieted. With what evidence would you have my vindicated? Shall it come from the examples, or from the , of the Creator? You suppose that He is predicted as a military and armed warrior,

.

Anf-03 v.iv.v.xx Pg 12
Nah. i. 4windsChristprophecies4226

4226 See above, book iii. chap. xiii. instead of one who in a figurative and allegorical sense was to wage a against , in campaigns, and with weapons: come now, when in one man alone you a multitude of calling itself , spiritualwarfarespiritualenemiesspiritualspiritualdiscoverdemonsLegion4227

4227
Accordingly the Spirit, admiring such as soar up to the celestial realms by these ascensions, says, “They fly, as if they were kites; they fly as , and as young , unto me”

.

Anf-03 v.iv.iv.xxiv Pg 36
Isa. xlix. 18cloudsdoves3469

3469

Anf-03 v.iv.v.xi Pg 25 .
Isa. xlix. 18
This spouse invites home to Himself also by from the call of the Gentiles, because you read: “Come with me from , my spouse.” ChristSolomonLebanon3834

3834

Anf-03 v.iv.v.xiii Pg 32 .
Isa. xlix. 18
And yet again: “Thou seest these unknown and ones; and thou wilt say in thine heart, Who hath begotten me these? But who hath brought me up these? And these, where have they been?” strange3934

3934

Npnf-201 iii.xvi.iv Pg 143

.

Anf-03 v.iv.vi.xi Pg 6
Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37" id="v.iv.vi.xi-p6.1" parsed="|Dan|2|19|2|20;|Dan|3|28|3|29;|Dan|4|34|0|0;|Dan|4|37|0|0" osisRef="Bible:Dan.2.19-Dan.2.20 Bible:.3.28-Dan.3.29 :.4.34 :.4.37">. ii. 19, 20; iii. 28, 29; iv. 34, 37DanBibleDanBibleDanDan Now, if the title of may be claimed for (Marcion’s) sterile , how much more for the Creator? To none other than Him is it suitable, who is also “the of mercies,”
FathergodFather5683

5683

Anf-03 vi.vii.xiii Pg 10 . Comp. c. 12. [I have removed an ambiguity by slightly touching the text here.]
Dan. iv. 33–37de Pæn.
after being exiled from human form in his seven years’ squalor and neglect, because he had offended the ; by the bodily immolation of not only his , but—what is more to be desired by a man—made satisfaction to . Further, if we set down in order the higher and happier grades of bodily , (we find that) it is she who is entrusted by with the care of continence of the : she keeps the , LordpatiencerecoveredkingdomGodpatienceholinessfleshwidow9158

9158
Luke also has that , who was the first elected into the diaconate by the ,

.

Anf-01 ix.vi.xvi Pg 3
Ezek. xx. 24recordedStephenapostles3971

3971

and


Hos. i.Hos. ii. one of the twelve , declares. Moreover, all those men already mentioned, though they kept no Sabbaths,

Npnf-201 iii.xvi.i Pg 15

Anf-01 viii.iv.xix Pg 3prophetsrighteous1992

1992



.


Mal. iii. 1 who should prepare His way, that is, that he should bear witness of that Light in the spirit and power of .

Npnf-201 iii.xvi.iv Pg 81

Npnf-201 iii.xvi.i Pg 15
Anf-02 vi.ii.viii Pg 27.1

Anf-02 vi.iv.v.xiii Pg 8.1

Anf-01 ix.iv.xii Pg 12

Elias3437

3437

Anf-01 ii.ii.xxiii Pg 5 .
Mal. iii. 1
Nor is it a novel practice to the to call those “” whom has as of His power. For the same John is called not merely an “” of , but withal a “” shining before : for predicts, “I have prepared the for my ;”


Anf-02 ii.iii.v Pg 8.1

: comp. .

Anf-03 iv.ix.ix Pg 55
Mal. iii. 1Matt. xi. 10; Mark i. 2; Luke vii. 27Holy SpiritangelsGodappointedministersangelChristlampChristDavidlampChrist1299

1299

Anf-03 v.iv.v.xviii Pg 36 ; .
Luke vii. 26, 27, and Mal. iii. 1–3
He graciously 4171

4171 Eleganter. adduced the in the superior sense of the alternative mentioned by the John, in order that, by affirming that His own precursor was already come in the person of John, He might quench the doubt prophecyperplexed4172

4172 Scrupulum. which lurked in his : “Art thou He that should come, or look we for another?”  Now that the had fulfilled his mission, and the way of the was prepared, He ought now to be acknowledged as that () for whom the had made ready the way. indeed “greater than all of women ;” questionforerunnerLordChristforerunnerThat wasforerunnerborn4173

4173
but withal, by pointing out “the of ,”

Anf-02 vi.ii.i Pg 29.1

Comp. reference 8, p. 232; and ; .

Anf-03 iv.ix.ix Pg 59
Isa. xl. 3 John i. 23LambGod1303

1303

Anf-03 v.iv.v.xxxiii Pg 33 .
Isa. xl. 3
and as about to come for the purpose of terminating thenceforth the course of the law and the ; by their fulfilment and not their extinction, and in order that the of might be announced by Christ, He therefore purposely added the assurance that the elements would more easily pass away than His words fail; affirming, as He did, the further fact, that what He had said concerning John had not fallen to the ground. prophetskingdomGod
for the , who is about to come upon us, by the washing away of , which , sealed in (the name of) the , and the Son, and the , obtains. For if “in three witnesses every word shall stand:”


; .

Anf-03 vi.iii.vi Pg 6
Isa. xl. 3 Matt. iii. 3Holy SpiritsinsfaithFatherHoly Spiritthe mouth of8588

8588

Anf-03 v.iv.iii.xxii Pg 14 An inexact quotation of .
Isa. xl .28
Although He had respect to the offerings of , and smelled a sweet savour from the holocaust of , yet what could He receive from the of , or the odour of burning victims? And yet the simple and God-fearing of those who offered what they were receiving from , both in the way of food and of a sweet smell, was favourably accepted before , in the sense of respectful homage AbelNoahpleasurefleshsheepmindGodGod2975

2975 Honorem. to , who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour God2976

2976 Infuscabit. to the rich man and the king; or will the consideration 2977

2977 Titulus. of the homage give them ? Were, however, the dependant, either of his own or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without and of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.” pleasureaccordfaithpurity2978

2978
… Do you not see them exposed to , that they may be to deny the , and yet not overcome? Do you not see that the more of them are , the greater becomes the number of the rest? This does not seem to be the work of man: this is the power of God; these are the evidences of His manifestation.

[Comp. . The Old Testament is frequently in , if not expressly quoted by Mathetes.] A considerable gap here occurs in the

Anf-01 iii.ii.vii Pg 8
Mal. iii. 2mindmss.wildbeastspersuadedLordpunished

to end, .


Amos v. 18Amos vi. 1–7 And again by Jeremiah: ‘Collect your , and sacrifices, and eat: for concerning neither sacrifices nor libations did I command your fathers in the day in which I took them by the hand to lead them out of Egypt.’
VERSE 	(22) - 21:326:329:3,1038:339:1-3Jer 21:1350:31Na 1:62:13

; ; ; ; ; ; ;


Anf-02 vi.ii.viii Pg 31.3

Anf-01 viii.iv.xxii Pg 2

flesh2002

2002

Treasury of Scriptural Knowledge, Chapter 28Eze 5:8

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