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PARALLEL HISTORY BIBLE - Genesis 10:21
CHAPTERS: Genesis 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, 49, 50 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32
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LXX- Greek Septuagint - Genesis 10:21 και 2532 τω 3588 σημ 4590 εγενηθη 1096 5675 και 2532 αυτω 846 πατρι 3962 παντων 3956 των 3588 υιων 5207 εβερ 1443 αδελφω 80 ιαφεθ του 3588 μειζονος 3173
Douay Rheims Bible Of Sem also, the father of all children of Heber, the elder brother of Japheth, sons were born.
King James Bible - Genesis 10:21 Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born.
World English Bible To Shem, the father of all the children of Eber, the elder brother of Japheth, to him also were children born.
Early Church Father Links Npnf-102 iv.XVI.3 Pg 5
World Wide Bible Resources
Genesis 10:21
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 iv.ix.ii Pg 26
i.e., nephew. See Gen. xi. 31; xii. 5. of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.1161 1161
Anf-03 iv.ix.ii Pg 26
i.e., nephew. See Gen. xi. 31; xii. 5. of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.1161 1161
Anf-01 ii.ii.x Pg 3
Gen. xii. 1–3. And again, on his departing from Lot, God said to him. “Lift up thine eyes, and look from the place where thou now art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall thy seed also be numbered.”47 47
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
Npnf-201 iii.vii.xix Pg 21
Anf-01 viii.iv.cxxvii Pg 3
Gen. xviii. 22. or, ‘The Lord spake to Moses,’2450 2450
Anf-02 vi.iv.ii.xi Pg 13.1
Anf-03 iv.ix.ii Pg 26
i.e., nephew. See Gen. xi. 31; xii. 5. of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.1161 1161
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-01 ix.vi.viii Pg 15
Gen. xviii. 1. and again to Moses, saying, “I have surely seen the affliction of My people in Egypt, and I have come down to deliver them.”3878 3878
Anf-01 viii.iv.lvi Pg 2
Gen. xviii. 1, 2. (and so on;)2126 2126
Anf-03 v.vii.iii Pg 13
Or, “mark.” of an animal possessed of shape, because their nature is in itself simple.
guard you beforehand from those beasts in the shape of men, whom you must not only not receive, but, if it be possible, not even meet with; only you must pray to God for them, if by any means they may be brought to repentance, which, however, will be very difficult. Yet Jesus Christ, who is our true life, has the power of [effecting] this. But if these things were done by our Lord only in appearance, then am I also only in appearance bound. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact,] he who is near to the sword is near to God; he that is among the wild beasts is in company with God; provided only he be so in the name of Jesus Christ. I undergo all these things that I may suffer together with Him,1001 1001
Anf-03 vi.iv.xxvi Pg 3
I have ventured to turn the first part of the sentence into a question. What “scripture” this may be, no one knows. [It seems to me a clear reference to Matt. xxv. 38, amplified by the 45th verse, in a way not unusual with our author.] Perhaps, in addition to the passages in Gen. xviii. and Heb. xiii. 2, to which the editors naturally refer, Tertullian may allude to such passages as Mark. ix. 37; Matt. xxv. 40, 45. [Christo in pauperibus.] —especially “a stranger,” lest perhaps he be “an angel.” But again, when received yourself by brethren, you will not make8932 8932 I have followed Routh’s conjecture, “feceris” for “fecerit,” which Oehler does not even notice. earthly refreshments prior to heavenly, for your faith will forthwith be judged. Or else how will you—according to the precept8933 8933
Npnf-201 iii.vi.ii Pg 17
Npnf-201 iv.vi.iii.li Pg 4
Anf-03 v.vii.iii Pg 13
Or, “mark.” of an animal possessed of shape, because their nature is in itself simple.
guard you beforehand from those beasts in the shape of men, whom you must not only not receive, but, if it be possible, not even meet with; only you must pray to God for them, if by any means they may be brought to repentance, which, however, will be very difficult. Yet Jesus Christ, who is our true life, has the power of [effecting] this. But if these things were done by our Lord only in appearance, then am I also only in appearance bound. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact,] he who is near to the sword is near to God; he that is among the wild beasts is in company with God; provided only he be so in the name of Jesus Christ. I undergo all these things that I may suffer together with Him,1001 1001
Anf-03 vi.iv.xxvi Pg 3
I have ventured to turn the first part of the sentence into a question. What “scripture” this may be, no one knows. [It seems to me a clear reference to Matt. xxv. 38, amplified by the 45th verse, in a way not unusual with our author.] Perhaps, in addition to the passages in Gen. xviii. and Heb. xiii. 2, to which the editors naturally refer, Tertullian may allude to such passages as Mark. ix. 37; Matt. xxv. 40, 45. [Christo in pauperibus.] —especially “a stranger,” lest perhaps he be “an angel.” But again, when received yourself by brethren, you will not make8932 8932 I have followed Routh’s conjecture, “feceris” for “fecerit,” which Oehler does not even notice. earthly refreshments prior to heavenly, for your faith will forthwith be judged. Or else how will you—according to the precept8933 8933
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-01 viii.iv.lvi Pg 34
Gen. xviii. 20–23. (and so on,2143 2143 Comp. Note 2, p. 223. for I do not think fit to write over again the same words, having written them all before, but shall of necessity give those by which I established the proof to Trypho and his companions. Then I proceeded to what follows, in which these words are recorded:) “ ‘And the Lord went His way as soon as He had left communing with Abraham; and [Abraham] went to his place. And there came two angels to Sodom at even. And Lot sat in the gate of Sodom;’2144 2144
Anf-02 vi.iv.ii.xi Pg 13.1
Anf-03 iv.ix.ii Pg 26
i.e., nephew. See Gen. xi. 31; xii. 5. of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.1161 1161
Anf-03 iv.xi.xv Pg 6
Prov. xxiv. 12. when God Himself anticipates in His people the thoughts of their heart,1587 1587 *marg:
Anf-02 vi.iv.i.xi Pg 21.1
Anf-03 v.iv.vi.vii Pg 11
Lev. xviii. 8. the man was an offender “who had his father’s wife.”5481 5481
Anf-01 viii.iv.lix Pg 3
Ex. ii. 23. and so on until, ‘Go and gather the elders of Israel, and thou shalt say unto them, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to me, saying, I am surely beholding you, and the things which have befallen you in Egypt.’ ”2163 2163
Anf-03 v.iv.v.vii Pg 35
Ps. xvi. 10, and probably Dan. ix. 24. of “the Holy One” of God, and how that God’s name of “Jesus” was in the son of Nun.3666 3666 Compare what was said above in book iii., chap. xvi. p. 335. These facts he had also received3667 3667 Exceperat. from the angel, according to our Gospel: “Wherefore that which shall be born of thee shall be called the Holy One, the Son of God;”3668 3668
Anf-03 v.iv.v.xxxv Pg 12
See Lev. xiii. and xiv. The interpretation of this sense it will be our task to ascertain. Marcion’s labour, however, is to object to us the strictness4870 4870 Morositatem. of the law, with the view of maintaining that here also Christ is its enemy—forestalling4871 4871 Prævenientem. its enactments even in His cure of the ten lepers. These He simply commanded to show themselves to the priest; “and as they went, He cleansed them”4872 4872
Anf-03 v.iv.v.xxxv Pg 12
See Lev. xiii. and xiv. The interpretation of this sense it will be our task to ascertain. Marcion’s labour, however, is to object to us the strictness4870 4870 Morositatem. of the law, with the view of maintaining that here also Christ is its enemy—forestalling4871 4871 Prævenientem. its enactments even in His cure of the ten lepers. These He simply commanded to show themselves to the priest; “and as they went, He cleansed them”4872 4872
Anf-02 vi.iv.i.i Pg 25.1
Anf-03 v.iv.vi.vii Pg 11
Lev. xviii. 8. the man was an offender “who had his father’s wife.”5481 5481
Anf-02 vi.iv.i.xxi Pg 20.3
Anf-03 v.iv.vi.vii Pg 11
Lev. xviii. 8. the man was an offender “who had his father’s wife.”5481 5481
Anf-03 iv.ix.ii Pg 26
i.e., nephew. See Gen. xi. 31; xii. 5. of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.1161 1161
Anf-01 viii.iv.lviii Pg 17
Gen. xxviii. 10–19. [Οὐλαμλοὺζ. Sept. Luz Eng.]
Anf-03 iv.ix.ii Pg 26
i.e., nephew. See Gen. xi. 31; xii. 5. of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.1161 1161
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-01 v.xv.iii Pg 3
Isa. xliv. 6. concerning the Father of the universe, do also speak of our Lord Jesus Christ. “A Son,” they say, has been given to us, on whose shoulder the government is from above; and His name is called the Angel of great counsel, Wonderful, Counsellor, the strong and mighty God.”1226 1226
Anf-01 viii.vi.xxi Pg 2
Isa. xliv. 6. On this account, then, as I before said, God did not, when He sent Moses to the Hebrews, mention any name, but by a participle He mystically teaches them that He is the one and only God. “For,” says He; “I am the Being;” manifestly contrasting Himself, “the Being,” with those who are not,2549 2549 Literally, “with the not-beings.” that those who had hitherto been deceived might see that they were attaching themselves, not to beings, but to those who had no being. Since, therefore, God knew that the first men remembered the old delusion of their forefathers, whereby the misanthropic demon contrived to deceive them when he said to them, “If ye obey me in transgressing the commandment of God, ye shall be as gods,” calling those gods which had no being, in order that men, supposing that there were other gods in existence, might believe that they themselves could become gods. On this account He said to Moses, “I am the Being,” that by the participle “being” He might teach the difference between God who is and those who are not.2550 2550 Literally, “between the God being and not-beings.” Men, therefore, having been duped by the deceiving demon, and having dared to disobey God, were cast out of Paradise, remembering the name of gods, but no longer being taught by God that there are no other gods. For it was not just that they who did not keep the first commandment, which it was easy to keep, should any longer be taught, but should rather be driven to just punishment. Being therefore banished from Paradise, and thinking that they were expelled on account of their disobedience only, not knowing that it was also because they had believed in the existence of gods which did not exist, they gave the name of gods even to the men who were afterwards born of themselves. This first false fancy, therefore, concerning gods, had its origin with the father of lies. God, therefore, knowing that the false opinion about the plurality of gods was burdening the soul of man like some disease, and wishing to remove and eradicate it, appeared first to Moses, and said to him, “I am He who is.” For it was necessary, I think, that he who was to be the ruler and leader of the Hebrew people should first of all know the living God. Wherefore, having appeared to him first, as it was possible for God to appear to a man, He said to him, “I am He who is;” then, being about to send him to the Hebrews, He further orders him to say, “He who is hath sent me to you.”
Anf-02 v.ii.ix Pg 4.1
Anf-03 v.v.vi Pg 4
Matt. xvi. 26. Some omit this quotation. Him I seek, who died for us: Him I desire, who rose again for our sake. This is the gain which is laid up for me. Pardon me, brethren: do not hinder me from living, do not wish to keep me in a state of death;863 863 Literally, “to die.” and while I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. Permit me to be an imitator of the passion of my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.
Anf-03 v.ix.xviii Pg 5
Isa. xlv. 5, 18; xliv. 6. who shows us that He is the only God, but in company with His Son, with whom “He stretcheth out the heavens alone.”7988 7988
Anf-01 viii.ii.lxiii Pg 9
Ex. iii. 6. this signified that they, even though dead, are yet in existence, and are men belonging to Christ Himself. For they were the first of all men to busy themselves in the search after God; Abraham being the father of Isaac, and Isaac of Jacob, as Moses wrote.
Anf-01 viii.ii.lxiii Pg 5
Ex. iii. 6. And if you wish to learn what follows, you can do so from the same writings; for it is impossible to relate the whole here. But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the Word, and appearing sometimes in the form of fire, and sometimes in the likeness of angels; but now, by the will of God, having become man for the human race, He endured all the sufferings which the devils instigated the senseless Jews to inflict upon Him; who, though they have it expressly affirmed in the writings of Moses, “And the angel of God spake to Moses in a flame of fire in a bush, and said, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob,” yet maintain that He who said this was the Father and Creator of the universe. Whence also the Spirit of prophecy rebukes them, and says, “Israel doth not know Me, my people have not understood Me.”1902 1902
Anf-01 ix.vi.vi Pg 7
Matt. xxii. 29, etc.; Ex. iii. 6. And He added, “He is not the God of the dead, but of the living; for all live to Him.” By these arguments He unquestionably made it clear, that He who spake to Moses out of the bush, and declared Himself to be the God of the fathers, He is the God of the living. For who is the God of the living unless He who is God, and above whom there is no other God? Whom also Daniel the prophet, when Cyrus king of the Persians said to him, “Why dost thou not worship Bel?”3848 3848 In the Septuagint and Vulgate versions, this story constitutes the fourteenth chapter of the book of Daniel. It is not extant in Hebrew, and has therefore been removed to the Apocrypha, in the Anglican canon [the Greek and St. Jerome’s] of Scripture, under the title of “Bel and the Dragon.” did proclaim, saying, “Because I do not worship idols made with hands, but the living God, who established the heaven and the earth and has dominion over all flesh.” Again did he say, “I will adore the Lord my God, because He is the living God.” He, then, who was adored by the prophets as the living God, He is the God of the living; and His Word is He who also spake to Moses, who also put the Sadducees to silence, who also bestowed the gift of resurrection, thus revealing [both] truths to those who are blind, that is, the resurrection and God [in His true character]. For if He be not the God of the dead, but of the living, yet was called the God of the fathers who were sleeping, they do indubitably live to God, and have not passed out of existence, since they are children of the resurrection. But our Lord is Himself the resurrection, as He does Himself declare, “I am the resurrection and the life.”3849 3849
Npnf-201 iii.vi.ii Pg 35
Npnf-201 iii.xvi.iv Pg 17
Anf-02 vi.iii.i.ix Pg 8.1
Anf-03 v.viii.xxviii Pg 4
Ex. iv. 2–9. denoted the threefold power of God: when it shall, first, in the appointed order, subdue to man the old serpent, the devil,7483 7483
Anf-03 v.viii.xxviii Pg 7
Comp. ver. 9. On this subject we read in the writings of the same prophet, (how that) God says: “For your blood of your lives will I require of all wild beasts; and I will require it of the hand of man, and of his brother’s hand.”7486 7486
Anf-02 vi.iii.i.ix Pg 8.1
Anf-02 vi.iv.vi.xv Pg 9.1
Anf-02 vi.iii.iii.xii Pg 20.2
Anf-01 viii.iv.lx Pg 5
Ex. iii. 2–4. In the same manner, therefore, in which the Scripture calls Him who appeared to Jacob in the dream an Angel, then [says] that the same Angel who appeared in the dream spoke to him,2165 2165
Anf-03 v.x.i Pg 12
Ex. iii. 2. then the Gnostics break out, then the Valentinians creep forth, then all the opponents of martyrdom bubble up, being themselves also hot to strike, penetrate, kill. For, because they know that many are artless and also inexperienced, and weak moreover, that a very great number in truth are Christians who veer about with the wind and conform to its moods, they perceive that they are never to be approached more than when fear has opened the entrances to the soul, especially when some display of ferocity has already arrayed with a crown the faith of martyrs. Therefore, drawing along the tail hitherto, they first of all apply it to the feelings, or whip with it as if on empty space. Innocent persons undergo such suffering. So that you may suppose the speaker to be a brother or a heathen of the better sort. A sect troublesome to nobody so dealt with! Then they pierce. Men are perishing without a reason. For that they are perishing, and without a reason, is the first insertion. Then they now strike mortally. But the unsophisticated souls8220 8220 The opponents of martyrdoms are meant.—Tr. know not what is written, and what meaning it bears, where and when and before whom we must confess, or ought, save that this, to die for God, is, since He preserves me, not even artlessness, but folly, nay madness. If He kills me, how will it be His duty to preserve me? Once for all Christ died for us, once for all He was slain that we might not be slain. If He demands the like from me in return, does He also look for salvation from my death by violence? Or does God importune for the blood of men, especially if He refuses that of bulls and he-goats?8221 8221
Anf-01 ix.vi.xxi Pg 33
Deut. iv. 24. (igneum) to the people that transgressed the law, and threatened that God would bring upon them a day of fire; but to those who had the fear of God he said, “The Lord God is merciful and gracious, and long-suffering, and of great commiseration, and true, and keeps justice and mercy for thousands, forgiving unrighteousness, and transgressions, and sins.”4088 4088
Anf-02 vi.iv.ix Pg 241.1
Anf-02 ii.ii.iii Pg 4.1
αὐτοῦ to God, in opposition to the translation given by Abp. Wake and others. neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,16 16
Anf-02 vi.iv.vi.xv Pg 9.1
Anf-02 vi.iv.vi.xv Pg 9.1
Anf-02 vi.iv.iv.xx Pg 14.1
Anf-02 vi.iv.i.i Pg 23.1
Anf-02 vi.iv.ii.ii Pg 13.1
Anf-03 v.iv.v.xx Pg 38
Isa. vii. 9. When Christ approved of the faith of this woman, which simply rested in the Creator, He declared by His answer to her,4252 4252
Anf-03 v.iv.v.xxv Pg 12
Isa. vii. 9. ); and He had offenders in those wise and prudent ones who would not seek after God, although He was to be discovered in His so many and mighty works,4475 4475
Anf-03 v.iv.vi.xi Pg 35
Isa. vii. 9, Sept. and again, “I will take away the wisdom of their wise men, and bring to nought5712 5712 Sept. κρὐψω, “will hide.” the understanding of their prudent ones.” But these words, of course, He did not pronounce against them for concealing the gospel of the unknown God. At any rate, if there is a God of this world,5713 5713 Said concessively, in reference to M.’s position above mentioned. He blinds the heart of the unbelievers of this world, because they have not of their own accord recognised His Christ, who ought to be understood from His Scriptures.5714 5714 Marcion’s “God of this world” being the God of the Old Testament. Content with my advantage, I can willingly refrain from noticing to any greater length5715 5715 Hactenus: pro non amplius (Oehler) tractasse. this point of ambiguous punctuation, so as not to give my adversary any advantage,5716 5716 “A fuller criticism on this slight matter might give his opponent the advantage, as apparently betraying a penury of weightier and more certain arguments” (Oehler). indeed, I might have wholly omitted the discussion. A simpler answer I shall find ready to hand in interpreting “the god of this world” of the devil, who once said, as the prophet describes him: “I will be like the Most High; I will exalt my throne in the clouds.”5717 5717
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.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-01 vi.ii.x Pg 3
Deut. iv. 1. Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577 1577 Literally, “in spirit.” For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578 1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek. So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579 1579 Cod. Sin. has, “condemned already.” to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-02 vi.iii.i.ix Pg 8.1
Anf-03 v.viii.xxviii Pg 4
Ex. iv. 2–9. denoted the threefold power of God: when it shall, first, in the appointed order, subdue to man the old serpent, the devil,7483 7483
Anf-03 v.viii.xxviii Pg 7
Comp. ver. 9. On this subject we read in the writings of the same prophet, (how that) God says: “For your blood of your lives will I require of all wild beasts; and I will require it of the hand of man, and of his brother’s hand.”7486 7486
Anf-02 vi.iii.i.ix Pg 8.1
Anf-02 vi.iv.vi.xv Pg 9.1
Anf-02 vi.iii.iii.xii Pg 20.2
Anf-01 viii.iv.lx Pg 5
Ex. iii. 2–4. In the same manner, therefore, in which the Scripture calls Him who appeared to Jacob in the dream an Angel, then [says] that the same Angel who appeared in the dream spoke to him,2165 2165
Anf-03 v.x.i Pg 12
Ex. iii. 2. then the Gnostics break out, then the Valentinians creep forth, then all the opponents of martyrdom bubble up, being themselves also hot to strike, penetrate, kill. For, because they know that many are artless and also inexperienced, and weak moreover, that a very great number in truth are Christians who veer about with the wind and conform to its moods, they perceive that they are never to be approached more than when fear has opened the entrances to the soul, especially when some display of ferocity has already arrayed with a crown the faith of martyrs. Therefore, drawing along the tail hitherto, they first of all apply it to the feelings, or whip with it as if on empty space. Innocent persons undergo such suffering. So that you may suppose the speaker to be a brother or a heathen of the better sort. A sect troublesome to nobody so dealt with! Then they pierce. Men are perishing without a reason. For that they are perishing, and without a reason, is the first insertion. Then they now strike mortally. But the unsophisticated souls8220 8220 The opponents of martyrdoms are meant.—Tr. know not what is written, and what meaning it bears, where and when and before whom we must confess, or ought, save that this, to die for God, is, since He preserves me, not even artlessness, but folly, nay madness. If He kills me, how will it be His duty to preserve me? Once for all Christ died for us, once for all He was slain that we might not be slain. If He demands the like from me in return, does He also look for salvation from my death by violence? Or does God importune for the blood of men, especially if He refuses that of bulls and he-goats?8221 8221
Anf-01 ix.vi.xxi Pg 33
Deut. iv. 24. (igneum) to the people that transgressed the law, and threatened that God would bring upon them a day of fire; but to those who had the fear of God he said, “The Lord God is merciful and gracious, and long-suffering, and of great commiseration, and true, and keeps justice and mercy for thousands, forgiving unrighteousness, and transgressions, and sins.”4088 4088
Anf-02 vi.iv.ix Pg 241.1
Anf-02 ii.ii.iii Pg 4.1
αὐτοῦ to God, in opposition to the translation given by Abp. Wake and others. neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,16 16
Anf-02 vi.iv.vi.xv Pg 9.1
Anf-02 vi.iv.vi.xv Pg 9.1
Anf-02 vi.iv.iv.xx Pg 14.1
Anf-02 vi.iv.i.i Pg 23.1
Anf-02 vi.iv.ii.ii Pg 13.1
Anf-03 v.iv.v.xx Pg 38
Isa. vii. 9. When Christ approved of the faith of this woman, which simply rested in the Creator, He declared by His answer to her,4252 4252
Anf-03 v.iv.v.xxv Pg 12
Isa. vii. 9. ); and He had offenders in those wise and prudent ones who would not seek after God, although He was to be discovered in His so many and mighty works,4475 4475
Anf-03 v.iv.vi.xi Pg 35
Isa. vii. 9, Sept. and again, “I will take away the wisdom of their wise men, and bring to nought5712 5712 Sept. κρὐψω, “will hide.” the understanding of their prudent ones.” But these words, of course, He did not pronounce against them for concealing the gospel of the unknown God. At any rate, if there is a God of this world,5713 5713 Said concessively, in reference to M.’s position above mentioned. He blinds the heart of the unbelievers of this world, because they have not of their own accord recognised His Christ, who ought to be understood from His Scriptures.5714 5714 Marcion’s “God of this world” being the God of the Old Testament. Content with my advantage, I can willingly refrain from noticing to any greater length5715 5715 Hactenus: pro non amplius (Oehler) tractasse. this point of ambiguous punctuation, so as not to give my adversary any advantage,5716 5716 “A fuller criticism on this slight matter might give his opponent the advantage, as apparently betraying a penury of weightier and more certain arguments” (Oehler). indeed, I might have wholly omitted the discussion. A simpler answer I shall find ready to hand in interpreting “the god of this world” of the devil, who once said, as the prophet describes him: “I will be like the Most High; I will exalt my throne in the clouds.”5717 5717
Anf-01 viii.vi.xxix Pg 2
Ex. xxv. And again: “And thou shalt erect the tabernacle according to the pattern of all the instruments thereof, even so shalt thou make it.”2575 2575
Anf-01 ix.viii.xxvi Pg 3
Lev. xxvi. 12. such an one is not empty, but full.
Anf-02 vi.iv.iii.i Pg 32.3
Anf-02 vi.iii.i.ix Pg 70.2
Anf-01 ix.iii.xxi Pg 8
Ps. lxviii. 18; Eph. iv. 8. and conferred on those that believe in Him the power “to tread upon serpents and scorpions, and on all the power of the enemy,”3103 3103
Anf-01 viii.iv.lxxxvii Pg 6
Literally, “He said accordingly.” Ps. lxviii. 18. ‘He ascended on high, He led captivity captive, He gave gifts unto the sons of men.’ And again, in another prophecy it is said: ‘And it shall come to pass after this, I will pour out My Spirit on all flesh, and on My servants, and on My handmaids, and they shall prophesy.’2296 2296
Anf-03 v.iv.vi.viii Pg 23
1 Cor. xii. 4–11; Eph. iv. 8, and Ps. lxviii. 18. that is, the gratuities, which we call charismata. He says specifically “sons of men,”5550 5550 He argues from his own reading, filiis hominum. and not men promiscuously; thus exhibiting to us those who were the children of men truly so called, choice men, apostles. “For,” says he, “I have begotten you through the gospel;”5551 5551
Anf-01 viii.iv.cxv Pg 3
Zech. ii. 10–13, Zech. iii. 1, 2.
Anf-01 ii.ii.x Pg 3
Gen. xii. 1–3. And again, on his departing from Lot, God said to him. “Lift up thine eyes, and look from the place where thou now art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall thy seed also be numbered.”47 47
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
Npnf-201 iii.vii.xix Pg 21
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 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.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 v.vii.iii Pg 15
Gen. xxxii. Has it, then, been permitted to angels, which are inferior to God, after they have been changed into human bodily form,6983 6983 See below in chap. vi. and in the Anti-Marcion, iii. 9. nevertheless to remain angels? and will you deprive God, their superior, of this faculty, as if Christ could not continue to be God, after His real assumption of the nature of man? Or else, did those angels appear as phantoms of flesh? You will not, however, have the courage to say this; for if it be so held in your belief, that the Creator’s angels are in the same condition as Christ, then Christ will belong to the same God as those angels do, who are like Christ in their condition. If you had not purposely rejected in some instances, and corrupted in others, the Scriptures which are opposed to your opinion, you would have been confuted in this matter by the Gospel of John, when it declares that the Spirit descended in the body6984 6984 Corpore. of a dove, and sat upon the Lord.6985 6985
Treasury of Scriptural Knowledge, Chapter 10VERSE (21) - Ge 11:10-26
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PARALLEL VERSE BIBLE
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