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PARALLEL HISTORY BIBLE - Ezekiel 38:3
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
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LXX- Greek Septuagint - Ezekiel 38:3 και 2532 ειπον 2036 5627 αυτω 846 ταδε 3592 λεγει 3004 5719 κυριος 2962 κυριος 2962 ιδου 2400 5628 εγω 1473 επι 1909 σε 4571 γωγ 1136 αρχοντα 758 ρως μοσοχ και 2532 θοβελ
Douay Rheims Bible And say to him: Thus saith the Lord God: Behold, I come against thee, O Gog, the chief prince of Mosoch and Thubal.
King James Bible - Ezekiel 38:3 And say, Thus saith the Lord GOD; Behold I am against thee, O Gog, the chief prince of Meshech and Tubal:
World English Bible and say, Thus says the Lord Yahweh: Behold, I am against you, Gog, prince of Rosh, Meshech, and Tubal:
Early Church Father Links Npnf-101 vii.1.CLXV Pg 16
World Wide Bible Resources
Ezekiel 38:3
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.vi.xxxi Pg 2
Ex. iii. 22, Ex. xi. 2. [Our English translation “borrow” is a gratuitous injury to the text. As “King of kings” the Lord enjoins a just tax, which any earthly sovereign might have imposed uprightly. Our author argues well.] and so went away, from which [spoils], too, the tabernacle was constructed in the wilderness, prove themselves ignorant of the righteous dealings of God, and of His dispensations; as also the presbyter remarked: For if God had not accorded this in the typical exodus, no one could now be saved in our true exodus; that is, in the faith 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 mammon of unrighteousness. For from what source do we derive the houses in which we dwell, the garments in which we are clothed, the vessels 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 heathen parents, relations, or friends who unrighteously obtained them?—not to mention that even now we acquire such things when we are in the faith. For who is there that sells, and does not wish to make a profit from him who buys? Or who purchases anything, and does not wish to obtain good value from the seller? Or who is there that carries on a trade, and does not do so that he may obtain a livelihood thereby? And as to those believing ones who are in the royal palace, do they not derive the utensils they employ from the property which belongs to Cæsar; and to those who have not, does not each one of these [Christians] give according to his ability? The Egyptians were debtors to the [Jewish] people, not alone as to property, but as their very lives, because of the kindness of the patriarch Joseph in former times; but in what way are the heathen debtors to us, from whom we receive both gain and profit? Whatsoever they amass with labour, these things do we make use of without labour, although we are in the faith.
Anf-03 v.iv.iii.xx Pg 6
Vasa = the jewels and the raiment mentioned in Ex. iii. 22. The Hebrews assert a counter claim, alleging that by the bond2948 2948 Nomine. [Here our author exhibits his tact as a jurisconsult.] of their respective fathers, attested by the written engagement of both parties, there were due to them the arrears of that laborious slavery of theirs, for the bricks they had so painfully made, and the cities and palaces2949 2949 Villis. which they had built. What shall be your verdict, you discoverer2950 2950 Elector. of the most good God? That the Hebrews must admit the fraud, or the Egyptians the compensation? For they maintain that thus has the question been settled by the advocates on both sides,2951 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 Commentary, on Ex. iii. 22, where he adduces, besides this passage of Tertullian, the opinions of Irenæus, adv. Hæres. iv. 49; Augustine, contra Faust. ii. 71; Theodoret, Quæst. in Exod. xxiii.; Clement of Alex. Stromat. i. 1; of Philo, De Vita Moysis, i.; Josephus, Antiqq. ii. 8, who says that “the Egyptians freely gave all to the Israelites;” of Melchior Canus, Loc. Theoll. i. 4. He also refers to the book of Wisdom, x. 17–20. These all substantially agree with our author. See also a full discussion in Selden, De Jure Nat. et Gentium, vii. 8, who quotes from the Gemara, Sanhedrin, c. ii. f. 91a; and Bereshith Rabba, par. 61 f., 68, col. 2, where such a tribunal as Tertullian refers to is mentioned as convened by Alexander the Great, who, after hearing the pleadings, gave his assent to the claims of the advocates of Israel. of the Egyptians demanding their vessels, and the Hebrews claiming the requital of their labours. But for all they say,2952 2952 Tamen. the Egyptians justly renounced their restitution-claim then and there; while the Hebrews to this day, in spite of the Marcionites, re-assert their demand for even greater damages,2953 2953 Amplius. insisting that, however large was their loan of the gold and silver, it would not be compensation enough, even if the labour of six hundred thousand men should be valued at only “a farthing”2954 2954 Singulis nummis. [Clem. Alex. Strom. i. 23. Vol. II., p. 336, supra.] a day a piece. Which, however, were the more in number—those who claimed the vessel, or those who dwelt in the palaces and cities? Which, too, the greater—the grievance of the Egyptians against the Hebrews, or “the favour”2955 2955
Anf-03 v.iv.vi.xiii Pg 21
Ex. iii. 22. a fraud to be practised against the Egyptians to get their gold and silver at the very time when He was forbidding men to steal,5804 5804
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 occasion—David’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 occasion—David’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-03 v.iv.v.xxxix Pg 13
Zech. ix. 15, 16 (Septuagint). etc. And that you may not suppose that these predictions refer to such sufferings as await them from so many wars with strangers,5026 5026 Allophylis. consider the nature (of the sufferings). In a prophecy of wars which were to be waged with legitimate arms, no one would think of enumerating stones as weapons, which are better known in popular crowds and unarmed tumults. Nobody measures the copious streams of blood which flow in war by bowlfuls, nor limits it to what is shed upon a single altar. No one gives the name of sheep to those who fall in battle 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 duty and with patience, rather than fighting in self-defence. In short, as he says, “they roll as sacred stones,” and not like soldiers fight. Stones are they, even foundation stones, upon which we are ourselves edified—“built,” as St. Paul says, “upon the foundation of the apostles,”5027 5027
Anf-03 v.iv.v.xxxix Pg 13
Zech. ix. 15, 16 (Septuagint). etc. And that you may not suppose that these predictions refer to such sufferings as await them from so many wars with strangers,5026 5026 Allophylis. consider the nature (of the sufferings). In a prophecy of wars which were to be waged with legitimate arms, no one would think of enumerating stones as weapons, which are better known in popular crowds and unarmed tumults. Nobody measures the copious streams of blood which flow in war by bowlfuls, nor limits it to what is shed upon a single altar. No one gives the name of sheep to those who fall in battle 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 duty and with patience, rather than fighting in self-defence. In short, as he says, “they roll as sacred stones,” and not like soldiers fight. Stones are they, even foundation stones, upon which we are ourselves edified—“built,” as St. Paul says, “upon the foundation of the apostles,”5027 5027
Anf-01 ix.iv.xxi Pg 26
Joel iii. 16; Amos i. 2. And that it is from that region which is towards the south of the inheritance of Judah that the Son of God shall come, who is God, and who was from Bethlehem, where the Lord was born [and] will send out His praise through all the earth, thus3705 3705 As Massuet observes, we must either expunge “sciut” altogether, or read “sic” as above. says the prophet Habakkuk: “God shall come from the south, and the Holy One from Mount Effrem. His power covered the heavens over, and the earth is full of His praise. Before His face shall go forth the Word, and His feet shall advance in the plains.”3706 3706
Anf-01 ix.vi.xxxiv Pg 65
Joel iii. 16. and, “In Judah is God known;”4306 4306
Anf-01 ix.vi.xxxiv Pg 62
Ps. xlv. 3, 4. And whatever other things of a like nature are spoken regarding Him, these indicated that beauty and splendour which exist in His kingdom, 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 God. Again, there are those who say, “He is a man, and who shall know him?”4303 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 Father, after making Him a little lower than the angels, “will crown Him with glory and honour, and put all things under His feet.”3193 3193
Anf-03 iv.ix.ix Pg 32
Ps. xlv. 3, clause 1 (in LXX. Ps. xliv. 4). But what do you read above concerning the Christ? “Blooming in beauty above the sons of men; grace is outpoured in thy lips.”1277 1277
Anf-03 v.iv.iv.xiv Pg 3
Ps. xlv. 3. But what do you read about Christ just before? “Thou art fairer than the children of men; grace is poured forth upon Thy lips.”3287 3287
Anf-03 v.iv.vi.xviii Pg 11
Ps. xlv. 3. or by Isaiah as “taking away the spoils of Samaria and the power of Damascus,”6012 6012
Anf-03 v.iv.v.xxxix Pg 13
Zech. ix. 15, 16 (Septuagint). etc. And that you may not suppose that these predictions refer to such sufferings as await them from so many wars with strangers,5026 5026 Allophylis. consider the nature (of the sufferings). In a prophecy of wars which were to be waged with legitimate arms, no one would think of enumerating stones as weapons, which are better known in popular crowds and unarmed tumults. Nobody measures the copious streams of blood which flow in war by bowlfuls, nor limits it to what is shed upon a single altar. No one gives the name of sheep to those who fall in battle 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 duty and with patience, rather than fighting in self-defence. In short, as he says, “they roll as sacred stones,” and not like soldiers fight. Stones are they, even foundation stones, upon which we are ourselves edified—“built,” as St. Paul says, “upon the foundation of the apostles,”5027 5027
Anf-03 v.iv.v.xxxix Pg 13
Zech. ix. 15, 16 (Septuagint). etc. And that you may not suppose that these predictions refer to such sufferings as await them from so many wars with strangers,5026 5026 Allophylis. consider the nature (of the sufferings). In a prophecy of wars which were to be waged with legitimate arms, no one would think of enumerating stones as weapons, which are better known in popular crowds and unarmed tumults. Nobody measures the copious streams of blood which flow in war by bowlfuls, nor limits it to what is shed upon a single altar. No one gives the name of sheep to those who fall in battle 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 duty and with patience, rather than fighting in self-defence. In short, as he says, “they roll as sacred stones,” and not like soldiers fight. Stones are they, even foundation stones, upon which we are ourselves edified—“built,” as St. Paul says, “upon the foundation of the apostles,”5027 5027
Anf-01 ix.iv.xxi Pg 26
Joel iii. 16; Amos i. 2. And that it is from that region which is towards the south of the inheritance of Judah that the Son of God shall come, who is God, and who was from Bethlehem, where the Lord was born [and] will send out His praise through all the earth, thus3705 3705 As Massuet observes, we must either expunge “sciut” altogether, or read “sic” as above. says the prophet Habakkuk: “God shall come from the south, and the Holy One from Mount Effrem. His power covered the heavens over, and the earth is full of His praise. Before His face shall go forth the Word, and His feet shall advance in the plains.”3706 3706
Anf-01 ix.vi.xxxiv Pg 65
Joel iii. 16. and, “In Judah is God known;”4306 4306
Anf-01 ix.vi.xxxiv Pg 62
Ps. xlv. 3, 4. And whatever other things of a like nature are spoken regarding Him, these indicated that beauty and splendour which exist in His kingdom, 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 God. Again, there are those who say, “He is a man, and who shall know him?”4303 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 Father, after making Him a little lower than the angels, “will crown Him with glory and honour, and put all things under His feet.”3193 3193
Anf-03 iv.ix.ix Pg 32
Ps. xlv. 3, clause 1 (in LXX. Ps. xliv. 4). But what do you read above concerning the Christ? “Blooming in beauty above the sons of men; grace is outpoured in thy lips.”1277 1277
Anf-03 v.iv.iv.xiv Pg 3
Ps. xlv. 3. But what do you read about Christ just before? “Thou art fairer than the children of men; grace is poured forth upon Thy lips.”3287 3287
Anf-03 v.iv.vi.xviii Pg 11
Ps. xlv. 3. or by Isaiah as “taking away the spoils of Samaria and the power of Damascus,”6012 6012
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-03 v.iv.iv.xxiv Pg 36
Isa. xlix. 18. 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 clouds, and as young doves, unto me”3469 3469
Anf-03 v.iv.v.xi Pg 25
Isa. xlix. 18. This spouse Christ invites home to Himself also by Solomon from the call of the Gentiles, because you read: “Come with me from Lebanon, my spouse.”3834 3834
Anf-03 v.iv.v.xiii Pg 32
Isa. xlix. 18. And yet again: “Thou seest these unknown and strange 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?”3934 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: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-03 vi.vii.xiii Pg 10
Dan. iv. 33–37. Comp. de Pæn. c. 12. [I have removed an ambiguity by slightly touching the text here.] after being exiled from human form in his seven years’ squalor and neglect, because he had offended the Lord; by the bodily immolation of patience not only recovered his kingdom, but—what is more to be desired by a man—made satisfaction to God. Further, if we set down in order the higher and happier grades of bodily patience, (we find that) it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow,9158 9158
Treasury of Scriptural Knowledge, Chapter 38VERSE (3) - Eze 13:8; 29:3; 35:3; 39:1,2-10
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