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PARALLEL HISTORY BIBLE - Genesis 48:15
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LXX- Greek Septuagint - Genesis 48:15 και 2532 ηυλογησεν αυτους 846 και 2532 ειπεν 2036 5627 ο 3588 3739 θεος 2316 ω 3739 5600 5753 ευηρεστησαν οι 3588 πατερες 3962 μου 3450 εναντιον 1726 αυτου 847 αβρααμ 11 και 2532 ισαακ 2464 ο 3588 3739 θεος 2316 ο 3588 3739 τρεφων με 3165 εκ 1537 νεοτητος 3503 εως 2193 της 3588 ημερας 2250 ταυτης 3778
Douay Rheims Bible And Jacob blessed the sons of Joseph, and said: God, in whose sight my fathers Abraham and Isaac walked, God that feedeth me from my youth until this day;
King James Bible - Genesis 48:15 And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,
World English Bible He blessed Joseph, and said, "The God before whom my fathers Abraham and Isaac did walk, the God who has fed me all my life long to this day,
Early Church Father Links Anf-05 vi.iii.xx Pg 8, Anf-06 iii.iii.iv.iv Pg 7, Npnf-113 iv.iv.iii Pg 40, Npnf-204 xxi.ii.iv.iii Pg 24
World Wide Bible Resources
Genesis 48:15
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iii.i.vii Pg 18.1
Anf-01 ix.vi.xi Pg 4
See Gen. xviii. 13 and Gen. xxxi. 11, etc. There is an allusion here to a favourite notion among the Fathers, derived from Philo the Jew, that the name Israel was compounded from the three Hebrew words אִישׁ רָאָה אֵל, i.e., “the man seeing God.” and directs Jacob on his journey, and speaks with Moses from the bush.3919 3919
Npnf-201 iii.vii.xix Pg 24
Npnf-201 iii.vii.xix Pg 24
Anf-01 viii.iv.lviii Pg 9
Gen. xxxi. 10–13. And again, in other words, speaking of the same Jacob, it thus says: ‘And having risen up that night, he took the two wives, and the two women-servants, and his eleven children, and passed over the ford Jabbok; and he took them and went over the brook, and sent over all his belongings. But Jacob was left behind alone, and an Angel2153 2153 Some read, “a man.” wrestled with him until morning. And He saw that He is not prevailing against him, and He touched the broad part of his thigh; and the broad part of Jacob’s thigh grew stiff while he wrestled with Him. And He said, Let Me go, for the day breaketh. But he said, I will not let Thee go, except Thou bless me. And He said to him, What is thy name? And he said, Jacob. And He said, Thy name shall be called no more Jacob, but Israel shall be thy name; for thou hast prevailed with God, and with men shalt be powerful. And Jacob asked Him, and said, Tell me Thy name. But he said, Why dost thou ask after My name? And He blessed him there. And Jacob called the name of that place Peniel,2154 2154 Literally, “the face of God.” for I saw God face to face, and my soul rejoiced.’2155 2155
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
Anf-01 ix.iv.xxi Pg 22
Isa. lxiii. 9. And that He should Himself become very man, visible, when He should be the Word giving salvation, Isaiah again says: “Behold, city of Zion: thine eyes shall see our salvation.”3701 3701
Anf-03 v.iv.v.xxii Pg 45
Isa. lxiii. 9, according to the Septuagint; only he reads faciet for aorist ἔσωσεν. for it is He Himself who is now declaring and fulfilling the law and the prophets. The Father gave to the Son new disciples,4362 4362 A Marcionite position. after that Moses and Elias had been exhibited along with Him in the honour of His glory, and had then been dismissed as having fully discharged their duty and office, for the express purpose of affirming for Marcion’s information the fact that Moses and Elias had a share in even the glory of Christ. But we have the entire structure4363 4363 Habitum. of this same vision in Habakkuk also, where the Spirit in the person of some4364 4364 Interdum. of the apostles says, “O Lord, I have heard Thy speech, and was afraid.” What speech was this, other than the words of the voice from heaven, This is my beloved Son, hear ye Him? “I considered thy works, and was astonished.” When could this have better happened than when Peter, on seeing His glory, knew not what he was saying? “In the midst of the two Thou shalt be known”—even Moses and Elias.4365 4365
Anf-03 v.vii.xiv Pg 13
Isa. lxiii. 9.
Anf-03 v.iv.v.xxxix Pg 54
Hosea xii. 4. One reading of the LXX. is, ἐν τῳ οἴκῳ μου εὕρεσάν με. “But at night He went out to the Mount of Olives.” For thus had Zechariah pointed out: “And His feet shall stand in that day on the Mount of Olives.”5066 5066
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
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 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-01 viii.iv.lxxv Pg 2
Ex. xxiii. 20, 21. Now understand that He who led your fathers into the land is called by this name Jesus, and first called Auses2231 2231
Anf-03 iv.ix.ix Pg 54
Ex. xxiii. 20, 21. For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an “angel,” on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future “angel,” through the prophet: “Behold, I send mine angel before Thy”—that is, Christ’s—“face, who shall prepare Thy way before Thee.”1298 1298
Anf-03 v.iv.iv.xvi Pg 10
Ex. xxiii. 20, 21. He called him an angel indeed, because of the greatness of the powers which he was to exercise, and because of his prophetic office,3321 3321 Officium prophetæ. while announcing the will of God; but Joshua also (Jesus), because it was a type3322 3322 Sacramentum. of His own future name. Often3323 3323 Identidem. did He confirm that name of His which He had thus conferred upon (His servant); because it was not the name of angel, nor Oshea, but Joshua (Jesus), which He had commanded him to bear as his usual appellation for the time to come. Since, therefore, both these names are suitable to the Christ of the Creator, they are proportionately unsuitable to the non-Creator’s Christ; and so indeed is all the rest of (our Christ’s) destined course.3324 3324 Reliquus ordo. In short, there must now for the future be made between us that certain and equitable rule, necessary to both sides, which shall determine that there ought to be absolutely nothing at all in common between the Christ of the other god and the Creator’s Christ. For you will have as great a necessity to maintain their diversity as we have to resist it, inasmuch as you will be as unable to show that the Christ of the other god has come, until you have proved him to be a far different being from the Creator’s Christ, as we, to claim Him (who has come) as the Creator’s, until we have shown Him to be such a one as the Creator has appointed. Now respecting their names, such is our conclusion against (Marcion).3325 3325 Obduximus. I claim for myself Christ; I maintain for myself Jesus.
Anf-01 viii.iv.lxxv Pg 2
Ex. xxiii. 20, 21. Now understand that He who led your fathers into the land is called by this name Jesus, and first called Auses2231 2231
Anf-03 iv.ix.ix Pg 54
Ex. xxiii. 20, 21. For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an “angel,” on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future “angel,” through the prophet: “Behold, I send mine angel before Thy”—that is, Christ’s—“face, who shall prepare Thy way before Thee.”1298 1298
Anf-03 v.iv.iv.xvi Pg 10
Ex. xxiii. 20, 21. He called him an angel indeed, because of the greatness of the powers which he was to exercise, and because of his prophetic office,3321 3321 Officium prophetæ. while announcing the will of God; but Joshua also (Jesus), because it was a type3322 3322 Sacramentum. of His own future name. Often3323 3323 Identidem. did He confirm that name of His which He had thus conferred upon (His servant); because it was not the name of angel, nor Oshea, but Joshua (Jesus), which He had commanded him to bear as his usual appellation for the time to come. Since, therefore, both these names are suitable to the Christ of the Creator, they are proportionately unsuitable to the non-Creator’s Christ; and so indeed is all the rest of (our Christ’s) destined course.3324 3324 Reliquus ordo. In short, there must now for the future be made between us that certain and equitable rule, necessary to both sides, which shall determine that there ought to be absolutely nothing at all in common between the Christ of the other god and the Creator’s Christ. For you will have as great a necessity to maintain their diversity as we have to resist it, inasmuch as you will be as unable to show that the Christ of the other god has come, until you have proved him to be a far different being from the Creator’s Christ, as we, to claim Him (who has come) as the Creator’s, until we have shown Him to be such a one as the Creator has appointed. Now respecting their names, such is our conclusion against (Marcion).3325 3325 Obduximus. I claim for myself Christ; I maintain for myself Jesus.
Anf-02 vi.iii.i.vii Pg 24.1
Anf-02 vi.iii.i.vii Pg 25.1
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
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-01 ix.iv.xxi Pg 22
Isa. lxiii. 9. And that He should Himself become very man, visible, when He should be the Word giving salvation, Isaiah again says: “Behold, city of Zion: thine eyes shall see our salvation.”3701 3701
Anf-03 v.iv.v.xxii Pg 45
Isa. lxiii. 9, according to the Septuagint; only he reads faciet for aorist ἔσωσεν. for it is He Himself who is now declaring and fulfilling the law and the prophets. The Father gave to the Son new disciples,4362 4362 A Marcionite position. after that Moses and Elias had been exhibited along with Him in the honour of His glory, and had then been dismissed as having fully discharged their duty and office, for the express purpose of affirming for Marcion’s information the fact that Moses and Elias had a share in even the glory of Christ. But we have the entire structure4363 4363 Habitum. of this same vision in Habakkuk also, where the Spirit in the person of some4364 4364 Interdum. of the apostles says, “O Lord, I have heard Thy speech, and was afraid.” What speech was this, other than the words of the voice from heaven, This is my beloved Son, hear ye Him? “I considered thy works, and was astonished.” When could this have better happened than when Peter, on seeing His glory, knew not what he was saying? “In the midst of the two Thou shalt be known”—even Moses and Elias.4365 4365
Anf-03 v.vii.xiv Pg 13
Isa. lxiii. 9.
Anf-03 v.ix.xiv Pg 3
Ex. xxxiii. 13. God said, “Thou canst not see my face; for there shall no man see me, and live:”7921 7921
Anf-03 v.ix.xiv Pg 14
Comp. ver. 13 with ver. 11 of Ex. xxxiii. which he ought not to have desired, because he had already seen it? And how, in like manner, does the Lord also say that His face cannot be seen, because He had shown it, if indeed He really had, (as our opponents suppose). Or what is that face of God, the sight of which is refused, if there was one which was visible to man? “I have seen God,” says Jacob, “face to face, and my life is preserved.”7932 7932 Gen. xxii. 30. There ought to be some other face which kills if it be only seen. Well, then, was the Son visible? (Certainly not,7933 7933 Involved in the nunquid. ) although He was the face of God, except only in vision and dream, and in a glass and enigma, because the Word and Spirit (of God) cannot be seen except in an imaginary form. But, (they say,) He calls the invisible Father His face. For who is the Father? Must He not be the face of the Son, by reason of that authority which He obtains as the begotten of the Father? For is there not a natural propriety in saying of some personage greater (than yourself), That man is my face; he gives me his countenance? “My Father,” says Christ, “is greater than I.”7934 7934
Anf-03 v.iv.v.xxii Pg 53
See Ex. xxxiii. 13–23. Not loins, or calves of the legs, did he want to behold, but the glory which was to be revealed in the latter days.4370 4370
Anf-02 ii.iv.vi Pg 21.1
Anf-01 ix.iv.xxi Pg 22
Isa. lxiii. 9. And that He should Himself become very man, visible, when He should be the Word giving salvation, Isaiah again says: “Behold, city of Zion: thine eyes shall see our salvation.”3701 3701
Anf-03 v.iv.v.xxii Pg 45
Isa. lxiii. 9, according to the Septuagint; only he reads faciet for aorist ἔσωσεν. for it is He Himself who is now declaring and fulfilling the law and the prophets. The Father gave to the Son new disciples,4362 4362 A Marcionite position. after that Moses and Elias had been exhibited along with Him in the honour of His glory, and had then been dismissed as having fully discharged their duty and office, for the express purpose of affirming for Marcion’s information the fact that Moses and Elias had a share in even the glory of Christ. But we have the entire structure4363 4363 Habitum. of this same vision in Habakkuk also, where the Spirit in the person of some4364 4364 Interdum. of the apostles says, “O Lord, I have heard Thy speech, and was afraid.” What speech was this, other than the words of the voice from heaven, This is my beloved Son, hear ye Him? “I considered thy works, and was astonished.” When could this have better happened than when Peter, on seeing His glory, knew not what he was saying? “In the midst of the two Thou shalt be known”—even Moses and Elias.4365 4365
Anf-03 v.vii.xiv Pg 13
Isa. lxiii. 9.
Anf-01 viii.iv.lxxv Pg 2
Ex. xxiii. 20, 21. Now understand that He who led your fathers into the land is called by this name Jesus, and first called Auses2231 2231
Anf-03 iv.ix.ix Pg 54
Ex. xxiii. 20, 21. For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an “angel,” on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future “angel,” through the prophet: “Behold, I send mine angel before Thy”—that is, Christ’s—“face, who shall prepare Thy way before Thee.”1298 1298
Anf-03 v.iv.iv.xvi Pg 10
Ex. xxiii. 20, 21. He called him an angel indeed, because of the greatness of the powers which he was to exercise, and because of his prophetic office,3321 3321 Officium prophetæ. while announcing the will of God; but Joshua also (Jesus), because it was a type3322 3322 Sacramentum. of His own future name. Often3323 3323 Identidem. did He confirm that name of His which He had thus conferred upon (His servant); because it was not the name of angel, nor Oshea, but Joshua (Jesus), which He had commanded him to bear as his usual appellation for the time to come. Since, therefore, both these names are suitable to the Christ of the Creator, they are proportionately unsuitable to the non-Creator’s Christ; and so indeed is all the rest of (our Christ’s) destined course.3324 3324 Reliquus ordo. In short, there must now for the future be made between us that certain and equitable rule, necessary to both sides, which shall determine that there ought to be absolutely nothing at all in common between the Christ of the other god and the Creator’s Christ. For you will have as great a necessity to maintain their diversity as we have to resist it, inasmuch as you will be as unable to show that the Christ of the other god has come, until you have proved him to be a far different being from the Creator’s Christ, as we, to claim Him (who has come) as the Creator’s, until we have shown Him to be such a one as the Creator has appointed. Now respecting their names, such is our conclusion against (Marcion).3325 3325 Obduximus. I claim for myself Christ; I maintain for myself Jesus.
Anf-02 vi.iii.i.vii Pg 24.1
Anf-02 vi.iii.i.vii Pg 25.1
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
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-01 ix.iv.xxi Pg 22
Isa. lxiii. 9. And that He should Himself become very man, visible, when He should be the Word giving salvation, Isaiah again says: “Behold, city of Zion: thine eyes shall see our salvation.”3701 3701
Anf-03 v.iv.v.xxii Pg 45
Isa. lxiii. 9, according to the Septuagint; only he reads faciet for aorist ἔσωσεν. for it is He Himself who is now declaring and fulfilling the law and the prophets. The Father gave to the Son new disciples,4362 4362 A Marcionite position. after that Moses and Elias had been exhibited along with Him in the honour of His glory, and had then been dismissed as having fully discharged their duty and office, for the express purpose of affirming for Marcion’s information the fact that Moses and Elias had a share in even the glory of Christ. But we have the entire structure4363 4363 Habitum. of this same vision in Habakkuk also, where the Spirit in the person of some4364 4364 Interdum. of the apostles says, “O Lord, I have heard Thy speech, and was afraid.” What speech was this, other than the words of the voice from heaven, This is my beloved Son, hear ye Him? “I considered thy works, and was astonished.” When could this have better happened than when Peter, on seeing His glory, knew not what he was saying? “In the midst of the two Thou shalt be known”—even Moses and Elias.4365 4365
Anf-03 v.vii.xiv Pg 13
Isa. lxiii. 9.
Anf-01 viii.iv.lxii Pg 7
Josh. v. 13 ad fin., and Josh.vi. 1, 2.
Anf-02 iv.ii.ii.xxxi Pg 5.2
Anf-02 vi.ii.viii Pg 27.1
Anf-02 vi.iv.v.xiii Pg 8.1
Treasury of Scriptural Knowledge, Chapter 48VERSE (15) - :16; 27:4; 28:3; 49:28 De 33:1 Heb 11:21
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PARALLEL VERSE BIBLE
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