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PARALLEL HISTORY BIBLE - Ezekiel 37:5
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 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28
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LXX- Greek Septuagint - Ezekiel 37:5 ταδε 3592 λεγει 3004 5719 κυριος 2962 τοις 3588 οστεοις τουτοις 5125 ιδου 2400 5628 εγω 1473 φερω εις 1519 υμας 5209 πνευμα 4151 ζωης 2222
Douay Rheims Bible Thus saith the Lord God to these bones: Behold, I will send spirit into you, and you shall live.
King James Bible - Ezekiel 37:5 Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live:
World English Bible Thus says the Lord Yahweh to these bones: Behold, I will cause breath to enter into you, and you shall live.
Early Church Father Links Npnf-211 ii.vi.ii.iii Pg 4
World Wide Bible Resources
Ezekiel 37:5
Early Christian Commentary - (A.D. 100 - A.D. 325) Npnf-201 iii.xvi.iv Pg 136
Anf-01 ii.ii.lvii Pg 4
Prov. i. 23–31. [Often cited by this name in primitive writers.] “Behold, I will bring forth to you the words of My Spirit, and I will teach you My speech. Since I called, and ye did not hear; I held forth My words, and ye regarded not, but set at naught My counsels, and yielded not at My reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin cometh upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression fall upon you. For it shall come to pass, that when ye call upon Me, I will not hear you; the wicked shall seek Me, and they shall not find Me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to My counsels, but despised My reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness.” …258 258 Junius (Pat. Young), who examined the ms. before it was bound into its present form, stated that a whole leaf was here lost. The next letters that occur are ιπον, which have been supposed to indicate εἶπον or ἔλιπον. Doubtless some passages quoted by the ancients from the Epistle of Clement, and not now found in it, occurred in the portion which has thus been lost.
Anf-02 ii.iv.viii Pg 11.1
Anf-01 ii.ii.lvii Pg 4
Prov. i. 23–31. [Often cited by this name in primitive writers.] “Behold, I will bring forth to you the words of My Spirit, and I will teach you My speech. Since I called, and ye did not hear; I held forth My words, and ye regarded not, but set at naught My counsels, and yielded not at My reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin cometh upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression fall upon you. For it shall come to pass, that when ye call upon Me, I will not hear you; the wicked shall seek Me, and they shall not find Me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to My counsels, but despised My reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness.” …258 258 Junius (Pat. Young), who examined the ms. before it was bound into its present form, stated that a whole leaf was here lost. The next letters that occur are ιπον, which have been supposed to indicate εἶπον or ἔλιπον. Doubtless some passages quoted by the ancients from the Epistle of Clement, and not now found in it, occurred in the portion which has thus been lost.
Anf-02 ii.iv.viii Pg 5.2
Anf-02 ii.iv.viii Pg 11.1
Anf-01 ix.iv.xiii Pg 5
Joel ii. 28. The God, therefore, who did promise by the prophet, that He would send His Spirit upon the whole human race, was He who did send; and God Himself is announced by Peter as having fulfilled His own promise.
Anf-01 viii.iv.lxxxvii Pg 7
Joel ii. 28 f.
proof, that they might know who is Christ. For when John remained2298 2298 Literally, “sat.” by the Jordan, and preached the baptism of repentance, wearing only a leathern girdle and a vesture made of camels’ hair, eating nothing but locusts and wild honey, men supposed him to be Christ; but he cried to them, ‘I am not the Christ, but the voice of one crying; for He that is stronger than I shall come, whose shoes I am not worthy to bear.’2299 2299
Anf-02 vi.iv.v.xiii Pg 16.1
Anf-03 v.iv.vi.viii Pg 27
Joel ii. 28, 29, applied by St. Peter, Acts ii. 17, 18. Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has in these last days appeared as the dispenser of spiritual gifts (as the apostle says, “When the fulness of the time was come, God sent forth His Son;”5554 5554
Anf-03 v.iv.vi.xi Pg 17
Joel ii. 28. Even if “the letter killeth, yet the Spirit giveth life;”5694 5694
Anf-03 v.iv.vi.xvii Pg 12
Joel ii. 28. that is, on all nations. Therefore the Spirit and the Gospel will be found in the Christ, who was foretrusted, because foretold. Again, “the Father of glory”5958 5958
Anf-03 vi.vi.ii Pg 6
Joel ii. 28, 29. [The quotation here is a note of Montanistic prepossessions in the writer.] And thus we—who both acknowledge and reverence, even as we do the prophecies, modern visions as equally promised to us, and consider the other powers of the Holy Spirit as an agency of the Church for which also He was sent, administering all gifts in all, even as the Lord distributed to every one8976 8976 [Routh notes this as undoubted evidence of a Montanistic author. Reliquiæ, Vol. I. p. 455.] as well needfully collect them in writing, as commemorate them in reading to God’s glory; that so no weakness or despondency of faith may suppose that the divine grace abode only among the ancients, whether in respect of the condescension that raised up martyrs, or that gave revelations; since God always carries into effect what He has promised, for a testimony to unbelievers, to believers for a benefit. And we therefore, what we have heard and handled, declare also to you, brethren and little children, that as well you who were concerned in these matters may be reminded of them again to the glory of the Lord, as that you who know them by report may have communion with the blessed martyrs, and through them with the Lord Jesus Christ, to whom be glory and honour, for ever and ever.8977 8977 [St. Augustine takes pains to remind us that these Acta are not canonical. De Anima, cap. 2, opp. Tom. x. p. 481.] Amen.
Anf-03 v.viii.lxiii Pg 9
Joel ii. 28, 29; Acts ii. 17, 18. [See last sentence. He improves upon St. Peter’s interpretation of this text (as see below) by attributing his own clear views to the charismata, which he regards as still vouchsafed to the more spiritual.] has checked these impostures of unbelief and perverseness, reanimated men’s faltering faith in the resurrection of the flesh, and cleared from all obscurity and equivocation the ancient Scriptures (of both God’s Testaments7762 7762 We follow Oehler’s view here, by all means. ) by the clear light of their (sacred) words and meanings. Now, since it was “needful that there should be heresies, in order that they which are approved might be made manifest;”7763 7763
Anf-03 v.iv.vi.viii Pg 27
Joel ii. 28, 29, applied by St. Peter, Acts ii. 17, 18. Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has in these last days appeared as the dispenser of spiritual gifts (as the apostle says, “When the fulness of the time was come, God sent forth His Son;”5554 5554
Anf-03 v.viii.lxiii Pg 9
Joel ii. 28, 29; Acts ii. 17, 18. [See last sentence. He improves upon St. Peter’s interpretation of this text (as see below) by attributing his own clear views to the charismata, which he regards as still vouchsafed to the more spiritual.] has checked these impostures of unbelief and perverseness, reanimated men’s faltering faith in the resurrection of the flesh, and cleared from all obscurity and equivocation the ancient Scriptures (of both God’s Testaments7762 7762 We follow Oehler’s view here, by all means. ) by the clear light of their (sacred) words and meanings. Now, since it was “needful that there should be heresies, in order that they which are approved might be made manifest;”7763 7763
Anf-03 vi.vi.ii Pg 6
Joel ii. 28, 29. [The quotation here is a note of Montanistic prepossessions in the writer.] And thus we—who both acknowledge and reverence, even as we do the prophecies, modern visions as equally promised to us, and consider the other powers of the Holy Spirit as an agency of the Church for which also He was sent, administering all gifts in all, even as the Lord distributed to every one8976 8976 [Routh notes this as undoubted evidence of a Montanistic author. Reliquiæ, Vol. I. p. 455.] as well needfully collect them in writing, as commemorate them in reading to God’s glory; that so no weakness or despondency of faith may suppose that the divine grace abode only among the ancients, whether in respect of the condescension that raised up martyrs, or that gave revelations; since God always carries into effect what He has promised, for a testimony to unbelievers, to believers for a benefit. And we therefore, what we have heard and handled, declare also to you, brethren and little children, that as well you who were concerned in these matters may be reminded of them again to the glory of the Lord, as that you who know them by report may have communion with the blessed martyrs, and through them with the Lord Jesus Christ, to whom be glory and honour, for ever and ever.8977 8977 [St. Augustine takes pains to remind us that these Acta are not canonical. De Anima, cap. 2, opp. Tom. x. p. 481.] Amen.
Anf-01 ix.vii.xxxiv Pg 3
Ps. civ. 30. He promised to drink of the fruit of the vine with His disciples, thus indicating both these points: the inheritance of the earth in which the new fruit of the vine is drunk, and the resurrection of His disciples in the flesh. For the new flesh which rises again is the same which also received the new cup. And He cannot by any means be understood as drinking of the fruit of the vine when settled down with his [disciples] above in a super-celestial place; nor, again, are they who drink it devoid of flesh, for to drink of that which flows from the vine pertains to flesh, and not spirit.
Npnf-201 iii.xvi.iv Pg 136
Anf-01 ii.ii.lvii Pg 4
Prov. i. 23–31. [Often cited by this name in primitive writers.] “Behold, I will bring forth to you the words of My Spirit, and I will teach you My speech. Since I called, and ye did not hear; I held forth My words, and ye regarded not, but set at naught My counsels, and yielded not at My reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin cometh upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression fall upon you. For it shall come to pass, that when ye call upon Me, I will not hear you; the wicked shall seek Me, and they shall not find Me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to My counsels, but despised My reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness.” …258 258 Junius (Pat. Young), who examined the ms. before it was bound into its present form, stated that a whole leaf was here lost. The next letters that occur are ιπον, which have been supposed to indicate εἶπον or ἔλιπον. Doubtless some passages quoted by the ancients from the Epistle of Clement, and not now found in it, occurred in the portion which has thus been lost.
Anf-02 ii.iv.viii Pg 11.1
Anf-01 ii.ii.lvii Pg 4
Prov. i. 23–31. [Often cited by this name in primitive writers.] “Behold, I will bring forth to you the words of My Spirit, and I will teach you My speech. Since I called, and ye did not hear; I held forth My words, and ye regarded not, but set at naught My counsels, and yielded not at My reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin cometh upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression fall upon you. For it shall come to pass, that when ye call upon Me, I will not hear you; the wicked shall seek Me, and they shall not find Me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to My counsels, but despised My reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness.” …258 258 Junius (Pat. Young), who examined the ms. before it was bound into its present form, stated that a whole leaf was here lost. The next letters that occur are ιπον, which have been supposed to indicate εἶπον or ἔλιπον. Doubtless some passages quoted by the ancients from the Epistle of Clement, and not now found in it, occurred in the portion which has thus been lost.
Anf-02 ii.iv.viii Pg 5.2
Anf-02 ii.iv.viii Pg 11.1
Anf-01 ix.iv.xiii Pg 5
Joel ii. 28. The God, therefore, who did promise by the prophet, that He would send His Spirit upon the whole human race, was He who did send; and God Himself is announced by Peter as having fulfilled His own promise.
Anf-01 viii.iv.lxxxvii Pg 7
Joel ii. 28 f.
proof, that they might know who is Christ. For when John remained2298 2298 Literally, “sat.” by the Jordan, and preached the baptism of repentance, wearing only a leathern girdle and a vesture made of camels’ hair, eating nothing but locusts and wild honey, men supposed him to be Christ; but he cried to them, ‘I am not the Christ, but the voice of one crying; for He that is stronger than I shall come, whose shoes I am not worthy to bear.’2299 2299
Anf-02 vi.iv.v.xiii Pg 16.1
Anf-03 v.iv.vi.viii Pg 27
Joel ii. 28, 29, applied by St. Peter, Acts ii. 17, 18. Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has in these last days appeared as the dispenser of spiritual gifts (as the apostle says, “When the fulness of the time was come, God sent forth His Son;”5554 5554
Anf-03 v.iv.vi.xi Pg 17
Joel ii. 28. Even if “the letter killeth, yet the Spirit giveth life;”5694 5694
Anf-03 v.iv.vi.xvii Pg 12
Joel ii. 28. that is, on all nations. Therefore the Spirit and the Gospel will be found in the Christ, who was foretrusted, because foretold. Again, “the Father of glory”5958 5958
Anf-03 vi.vi.ii Pg 6
Joel ii. 28, 29. [The quotation here is a note of Montanistic prepossessions in the writer.] And thus we—who both acknowledge and reverence, even as we do the prophecies, modern visions as equally promised to us, and consider the other powers of the Holy Spirit as an agency of the Church for which also He was sent, administering all gifts in all, even as the Lord distributed to every one8976 8976 [Routh notes this as undoubted evidence of a Montanistic author. Reliquiæ, Vol. I. p. 455.] as well needfully collect them in writing, as commemorate them in reading to God’s glory; that so no weakness or despondency of faith may suppose that the divine grace abode only among the ancients, whether in respect of the condescension that raised up martyrs, or that gave revelations; since God always carries into effect what He has promised, for a testimony to unbelievers, to believers for a benefit. And we therefore, what we have heard and handled, declare also to you, brethren and little children, that as well you who were concerned in these matters may be reminded of them again to the glory of the Lord, as that you who know them by report may have communion with the blessed martyrs, and through them with the Lord Jesus Christ, to whom be glory and honour, for ever and ever.8977 8977 [St. Augustine takes pains to remind us that these Acta are not canonical. De Anima, cap. 2, opp. Tom. x. p. 481.] Amen.
Anf-03 v.viii.lxiii Pg 9
Joel ii. 28, 29; Acts ii. 17, 18. [See last sentence. He improves upon St. Peter’s interpretation of this text (as see below) by attributing his own clear views to the charismata, which he regards as still vouchsafed to the more spiritual.] has checked these impostures of unbelief and perverseness, reanimated men’s faltering faith in the resurrection of the flesh, and cleared from all obscurity and equivocation the ancient Scriptures (of both God’s Testaments7762 7762 We follow Oehler’s view here, by all means. ) by the clear light of their (sacred) words and meanings. Now, since it was “needful that there should be heresies, in order that they which are approved might be made manifest;”7763 7763
Anf-03 v.iv.vi.viii Pg 27
Joel ii. 28, 29, applied by St. Peter, Acts ii. 17, 18. Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has in these last days appeared as the dispenser of spiritual gifts (as the apostle says, “When the fulness of the time was come, God sent forth His Son;”5554 5554
Anf-03 v.viii.lxiii Pg 9
Joel ii. 28, 29; Acts ii. 17, 18. [See last sentence. He improves upon St. Peter’s interpretation of this text (as see below) by attributing his own clear views to the charismata, which he regards as still vouchsafed to the more spiritual.] has checked these impostures of unbelief and perverseness, reanimated men’s faltering faith in the resurrection of the flesh, and cleared from all obscurity and equivocation the ancient Scriptures (of both God’s Testaments7762 7762 We follow Oehler’s view here, by all means. ) by the clear light of their (sacred) words and meanings. Now, since it was “needful that there should be heresies, in order that they which are approved might be made manifest;”7763 7763
Anf-03 vi.vi.ii Pg 6
Joel ii. 28, 29. [The quotation here is a note of Montanistic prepossessions in the writer.] And thus we—who both acknowledge and reverence, even as we do the prophecies, modern visions as equally promised to us, and consider the other powers of the Holy Spirit as an agency of the Church for which also He was sent, administering all gifts in all, even as the Lord distributed to every one8976 8976 [Routh notes this as undoubted evidence of a Montanistic author. Reliquiæ, Vol. I. p. 455.] as well needfully collect them in writing, as commemorate them in reading to God’s glory; that so no weakness or despondency of faith may suppose that the divine grace abode only among the ancients, whether in respect of the condescension that raised up martyrs, or that gave revelations; since God always carries into effect what He has promised, for a testimony to unbelievers, to believers for a benefit. And we therefore, what we have heard and handled, declare also to you, brethren and little children, that as well you who were concerned in these matters may be reminded of them again to the glory of the Lord, as that you who know them by report may have communion with the blessed martyrs, and through them with the Lord Jesus Christ, to whom be glory and honour, for ever and ever.8977 8977 [St. Augustine takes pains to remind us that these Acta are not canonical. De Anima, cap. 2, opp. Tom. x. p. 481.] Amen.
Anf-01 ix.iii.xxxv Pg 14
Gen. ii. 7. teaching us that by the participation of life the soul became alive; so that the soul, and the life which it possesses, must be understood as being separate existences. When God therefore bestows life and perpetual duration, it comes to pass that even souls which did not previously exist should henceforth endure [for ever], since God has both willed that they should exist, and should continue in existence. For the will of God ought to govern and rule in all things, while all other things give way to Him, are in subjection, and devoted to His service. Thus far, then, let me speak concerning the creation and the continued duration of the soul.
Anf-01 viii.vi.xxx Pg 3
Gen. ii. 7. He thought, accordingly, that the man first so named existed before the man who was made, and that he who was formed of the earth was afterwards made according to the pre-existent form. And that man was formed of earth, Homer, too, having discovered from the ancient and divine history which says, “Dust thou art, and unto dust shalt thou return,”2579 2579
Anf-01 viii.viii.vii Pg 5
Gen. ii. 7. It is evident, therefore, that man made in the image of God was of flesh. Is it not, then, absurd to say, that the flesh made by God in His own image is contemptible, and worth nothing? But that the flesh is with God a precious possession is manifest, first from its being formed by Him, if at least the image is valuable to the former and artist; and besides, its value can be gathered from the creation of the rest of the world. For that on account of which the rest is made, is the most precious of all to the maker.
Anf-01 ix.vi.xxi Pg 2
Gen. ii. 7. It was not angels, therefore, who made us, nor who formed us, neither had angels power to make an image of God, nor any one else, except the Word of the Lord, nor any Power remotely distant from the Father of all things. For God did not stand in need of these [beings], in order to the accomplishing of what He had Himself determined with Himself beforehand should be done, as if He did not possess His own hands. For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom, freely and spontaneously, He made all things, to whom also He speaks, saying, “Let Us make man after Our image and likeness;”4064 4064
Anf-01 ix.vii.xvi Pg 10
Gen. ii. 7. Wherefore also the Lord spat on the ground and made clay, and smeared it upon the eyes, pointing out the original fashioning [of man], how it was effected, and manifesting the hand of God to those who can understand by what [hand] man was formed out of the dust. For that which the artificer, the Word, had omitted to form in the womb, [viz., the blind man’s eyes], He then supplied in public, that the works of God might be manifested in him, in order that we might not be seeking out another hand by which man was fashioned, nor another Father; knowing that this hand of God which formed us at the beginning, and which does form us in the womb, has in the last times sought us out who were lost, winning back His own, and taking up the lost sheep upon His shoulders, and with joy restoring it to the fold of life.
Anf-02 iv.ii.ii.xix Pg 3.1
Anf-03 v.iv.iii.ix Pg 14
Gen. ii. 7. that God breathed into man’s nostrils the breath of life, and that man became thereby a living soul, not a life-giving spirit, has distinguished that soul from the condition of the Creator. The work must necessarily be distinct from the workman, and it is inferior to him. The pitcher will not be the potter, although made by the potter; nor in like manner, will the afflatus, because made by the spirit, be on that account the spirit. The soul has often been called by the same name as the breath. You should also take care that no descent be made from the breath to a still lower quality. So you have granted (you say) the infirmity of the soul, which you denied before! Undoubtedly, when you demand for it an equality with God, that is, a freedom from fault, I contend that it is infirm. But when the comparison is challenged with an angel, I am compelled to maintain that the head over all things is the stronger of the two, to whom the angels are ministers,2825 2825
Anf-03 iv.xi.iii Pg 16
Gen. ii. 7. —by that inspiration of God, of course. On this point, therefore, nothing further need be investigated or advanced by us. It has its own treatise,1521 1521 Titulus. and its own heretic. I shall regard it as my introduction to the other branches of the subject.
Anf-03 v.iv.ii.xxiv Pg 17
םרָאָהָ, homo, from המָרַאְַהָ, humus, the ground; see the Hebrew of Gen. ii. 7. “And the Lord God made man of the dust of the ground,” not of spiritual essence; this afterwards came from the divine afflatus: “and man became a living soul.” What, then, is man? Made, no doubt of it, of the dust; and God placed him in paradise, because He moulded him, not breathed him, into being—a fabric of flesh, not of spirit. Now, this being the case, with what face will you contend for the perfect character of that goodness which did not fail in some one particular only of man’s deliverance, but in its general capacity? If that is a plenary grace and a substantial mercy which brings salvation to the soul alone, this were the better life which we now enjoy whole and entire; whereas to rise again but in part will be a chastisement, not a liberation. The proof of the perfect goodness is, that man, after his rescue, should be delivered from the domicile and power of the malignant deity unto the protection of the most good and merciful God. Poor dupe of Marcion, fever2634 2634 Febricitas. is hard upon you; and your painful flesh produces a crop of all sorts of briers and thorns. Nor is it only to the Creator’s thunderbolts that you lie exposed, or to wars, and pestilences, and His other heavier strokes, but even to His creeping insects. In what respect do you suppose yourself liberated from His kingdom when His flies are still creeping upon your face? If your deliverance lies in the future, why not also in the present, that it may be perfectly wrought? Far different is our condition in the sight of Him who is the Author, the Judge, the injured2635 2635 Offensum, probably in respect of the Marcionite treatment of His attributes. Head of our race! You display Him as a merely good God; but you are unable to prove that He is perfectly good, because you are not by Him perfectly delivered.
Anf-03 iv.xi.xxvi Pg 9
Gen. ii. 7. Nor could God have known man in the womb, except in his entire nature: “And before thou camest forth out of the womb, I sanctified thee.”1693 1693
Anf-03 v.v.xxvi Pg 9
Gen. ii. 7. Now this is undoubtedly6373 6373 Utique. the correct and fitting mode for the narrative. First comes a prefatory statement, then follow the details in full;6374 6374 Prosequi. first the subject is named, then it is described.6375 6375 Primo præfari, postea prosequi; nominare, deinde describere. This properly is an abstract statement, given with Tertullian’s usual terseness: “First you should (‘decet’) give your preface, then follow up with details: first name your subject, then describe it.” How absurd is the other view of the account,6376 6376 Alioquin. when even before he6377 6377 Hermogenes, whose view of the narrative is criticised. had premised any mention of his subject, i.e. Matter, without even giving us its name, he all on a sudden promulged its form and condition, describing to us its quality before mentioning its existence,—pointing out the figure of the thing formed, but concealing its name! But how much more credible is our opinion, which holds that Scripture has only subjoined the arrangement of the subject after it has first duly described its formation and mentioned its name! Indeed, how full and complete6378 6378 Integer. is the meaning of these words: “In the beginning God created the heaven and the earth; but6379 6379 Autem. the earth was without form, and void,”6380 6380
Anf-03 v.v.xxxi Pg 12
Gen. ii. 7. Now, although it here mentions the nostrils,6453 6453 Both in the quotation and here, Tertullian read “faciem” where we read “nostrils.” it does not say that they were made by God; so again it speaks of skin6454 6454 Cutem: another reading has “costam,” rib. and bones, and flesh and eyes, and sweat and blood, in subsequent passages,6455 6455
Anf-03 v.vii.xvii Pg 6
Gen. ii. 7. As, then, the first Adam is thus introduced to us, it is a just inference that the second Adam likewise, as the apostle has told us, was formed by God into a quickening spirit out of the ground,—in other words, out of a flesh which was unstained as yet by any human generation. But that I may lose no opportunity of supporting my argument from the name of Adam, why is Christ called Adam by the apostle, unless it be that, as man, He was of that earthly origin? And even reason here maintains the same conclusion, because it was by just the contrary7184 7184 Æmula. operation that God recovered His own image and likeness, of which He had been robbed by the devil. For it was while Eve was yet a virgin, that the ensnaring word had crept into her ear which was to build the edifice of death. Into a virgin’s soul, in like manner, must be introduced that Word of God which was to raise the fabric of life; so that what had been reduced to ruin by this sex, might by the selfsame sex be recovered to salvation. As Eve had believed the serpent, so Mary believed the angel.7185 7185 Literally, “Gabriel.” The delinquency which the one occasioned by believing, the other by believing effaced. But (it will be said) Eve did not at the devil’s word conceive in her womb. Well, she at all events conceived; for the devil’s word afterwards became as seed to her that she should conceive as an outcast, and bring forth in sorrow. Indeed she gave birth to a fratricidal devil; whilst Mary, on the contrary, bare one who was one day to secure salvation to Israel, His own brother after the flesh, and the murderer of Himself. God therefore sent down into the virgin’s womb His Word, as the good Brother, who should blot out the memory of the evil brother. Hence it was necessary that Christ should come forth for the salvation of man, in that condition of flesh into which man had entered ever since his condemnation.
Anf-03 v.viii.v Pg 9
Literally, “if he be known beyond the bishop.” than the bishop, he is ruined. But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to the Lord, and not after their own lust. Let all things be done to the honour of God.1098 1098
Anf-03 v.viii.liii Pg 5
Compare ver. 45 with Gen. ii. 7. Now since Adam was the first man, since also the flesh was man prior to the soul7690 7690 See this put more fully above, c. v., near the end. it undoubtedly follows that it was the flesh that became the living soul. Moreover, since it was a bodily substance that assumed this condition, it was of course the natural (or animate) body that became the living soul. By what designation would they have it called, except that which it became through the soul, except that which it was not previous to the soul, except that which it can never be after the soul, but through its resurrection? For after it has recovered the soul, it once more becomes the natural (or animate) body, in order that it may become a spiritual body. For it only resumes in the resurrection the condition which it once had. There is therefore by no means the same good reason why the soul should be called the natural (or animate) body, which the flesh has for bearing that designation. The flesh, in fact, was a body before it was an animate body. When the flesh was joined by the soul,7691 7691 Animata. it then became the natural (or animate) body. Now, although the soul is a corporeal substance,7692 7692 See the De Anima, v.–ix., for a full statement of Tertullian’s view of the soul’s corporeality. yet, as it is not an animated body, but rather an animating one, it cannot be called the animate (or natural) body, nor can it become that thing which it produces. It is indeed when the soul accrues to something else that it makes that thing animate; but unless it so accrues, how will it ever produce animation? As therefore the flesh was at first an animate (or natural) body on receiving the soul, so at last will it become a spiritual body when invested with the spirit. Now the apostle, by severally adducing this order in Adam and in Christ, fairly distinguishes between the two states, in the very essentials of their difference. And when he calls Christ “the last Adam,”7693 7693
Anf-03 v.viii.v Pg 10
Comp. 1 Cor. x. 31.
Anf-01 ix.vii.xxxiv Pg 3
Ps. civ. 30. He promised to drink of the fruit of the vine with His disciples, thus indicating both these points: the inheritance of the earth in which the new fruit of the vine is drunk, and the resurrection of His disciples in the flesh. For the new flesh which rises again is the same which also received the new cup. And He cannot by any means be understood as drinking of the fruit of the vine when settled down with his [disciples] above in a super-celestial place; nor, again, are they who drink it devoid of flesh, for to drink of that which flows from the vine pertains to flesh, and not spirit.
Edersheim Bible History Lifetimes vii.v Pg 109.2
Treasury of Scriptural Knowledge, Chapter 37VERSE (5) - :9,10,14 Ge 2:7 Ps 104:29,30 Joh 20:22 Ro 8:2 Eph 2:5
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