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PARALLEL HISTORY BIBLE - Isaiah 1:30


CHAPTERS: Isaiah 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, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66     

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LXX- Greek Septuagint - Isaiah 1:30

εσονται 2071 5704 γαρ 1063 ως 5613 τερεβινθος αποβεβληκυια τα 3588 φυλλα 5444 και 2532 ως 5613 παραδεισος υδωρ 5204 μη 3361 εχων 2192 5723

Douay Rheims Bible

When you shall be as an oak with the leaves falling off, and as a garden without water.

King James Bible - Isaiah 1:30

For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water.

World English Bible

For you shall be as an oak whose leaf fades, and as a garden that has no water.

Early Church Father Links

Npnf-109 xix.iv Pg 10

World Wide Bible Resources


Isaiah 1:30

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

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

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

1678


Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

that when “He looked for righteousness therefrom, there was only a cry4704

4704


Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

1920 Sententiis.

so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

1921 Molestam.

even to itself, retracting everything, and really treating of1922

1922 Tractaverit, in the sense of conclusively settling.

nothing! Whence spring those “fables and endless genealogies,”1923

1923


Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

1920 Sententiis.

so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

1921 Molestam.

even to itself, retracting everything, and really treating of1922

1922 Tractaverit, in the sense of conclusively settling.

nothing! Whence spring those “fables and endless genealogies,”1923

1923


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 ii.ii.x Pg 4
Gen. xiii. 14–16.

And again [the Scripture] saith, “God brought forth Abram, and spake unto him, Look up now to heaven, and count the stars if thou be able to number them; so shall thy seed be. And Abram believed God, and it was counted to him for righteousness.”48

48


Anf-01 ix.vi.v Pg 3
[Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.]

This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835

3835


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

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

1678


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

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

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

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

2410


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

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

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

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

1829


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

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

964


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

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

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

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

1884


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

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

2113 Or, “in comparison of.”

wine, and his teeth white like milk.’2114

2114


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

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

3925


Anf-01 v.iii.x Pg 7
Isa. lxii. 2; 12.

This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,”700

700


Anf-01 viii.iv.cxix Pg 6
Isa. lxii. 12.

Therefore we are not a people to be despised, nor a barbarous race, nor such as the Carian and Phrygian nations; but God has even chosen us and He has become manifest to those who asked not after Him. ‘Behold, I am God,’ He says, ‘to the nation which called not on My name.’2405

2405


Anf-01 ix.vi.v Pg 3
[Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.]

This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835

3835


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

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

1678


Anf-03 v.viii.lviii Pg 3
Isa. xxxv. 10.

Well, there is nothing eternal until after the resurrection. “And sorrow and sighing,” continues he, “shall flee away.”7729

7729


Anf-03 v.viii.lviii Pg 4
Ver. 10.

The angel echoes the same to John: “And God shall wipe away all tears from their eyes;”7730

7730


Anf-02 vi.iii.iii.xii Pg 39.2


Anf-02 vi.iii.iii.xii Pg 39.2


Anf-01 ix.vi.v Pg 3
[Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.]

This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835

3835


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

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

1678


Anf-02 vi.iv.iii Pg 47.1


Anf-02 vi.iii.i.ix Pg 70.1


Anf-02 vi.iii.i.x Pg 20.1


Anf-02 iv.ii.iii.xi Pg 5.1


Anf-01 viii.ii.xlvii Pg 3
Isa. i. 7.

And that it is guarded by you lest any one dwell in it, and that death is decreed against a Jew apprehended entering it, you know very well.1866

1866 [Ad hominem, referring to the cruel decree of Hadrian, which the philosophic Antonines did not annul.]


Anf-03 iv.ix.xiii Pg 4
See Isa. i. 7.

And in another place it is thus said through the prophet: “The King with His glory ye shall see,”—that is, Christ, doing deeds of power in the glory of God the Father;1385

1385


Anf-03 iv.ix.iii Pg 7
Isa. i. 7, 8. See c. xiii. sub fin.

Why so?  Because the subsequent discourse of the prophet reproaches them, saying, “Sons have I begotten and upraised, but they have reprobated me;”1167

1167


Anf-03 iv.ix.xiii Pg 65
See Isa. i. 7, 8; 4.

So, again, we find a conditional threat of the sword: “If ye shall have been unwilling, and shall not have been obedient, the glaive shall eat you up.”1442

1442


Anf-03 v.iv.iv.xxiii Pg 8
Isa. i. 7, 8.

ever since the time when “Israel acknowledged not the Lord, and the people understood Him not, but forsook Him, and provoked the Holy One of Israel unto anger.”3422

3422


Anf-03 v.iv.v.xxi Pg 36
Isa. lvii. i.

When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291

4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun.

no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil.  “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292

4292


Anf-01 viii.iv.cxl Pg 4
Isa. i. 9.

And Ezekiel: ‘Even if Noah, and Jacob, and Daniel were to pray for sons or daughters, their request should not be granted.’2485

2485


Anf-01 viii.ii.liii Pg 3
Isa. i. 9.

For Sodom and Gomorrah are related by Moses to have been cities of ungodly men, which God burned with fire and brimstone, and overthrew, no one of their inhabitants being saved except a certain stranger, a Chaldæan by birth, whose name was Lot; with whom also his daughters were rescued. And those who care may yet see their whole country desolate and burned, and remaining barren. And to show how those from among the Gentiles were foretold as more true and more believing, we will cite what was said by Isaiah1881

1881


Anf-03 v.iv.v.xxi Pg 36
Isa. lvii. i.

When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291

4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun.

no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil.  “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292

4292


Anf-01 ix.iv.xviii Pg 13
Isa. v. 6.

but that the dew, which is the Spirit of God, who descended upon the Lord, should be diffused throughout all the earth, “the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of the fear of God.”3624

3624


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

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

1678


Anf-03 iv.ix.xiii Pg 59
Comp. Isa. v. 6, 7, with Matt. xxvii. 20–25, Mark xv. 8–15, Luke xxiii. 13–25, John xix. 12–16.

And thus, the former gifts of grace being withdrawn, “the law and the prophets were until John,”1436

1436


Anf-03 v.iv.iv.xxiii Pg 5
Isa. v. 6, 7.

And so in this manner the law and the prophets were until John, but the dews of divine grace were withdrawn from the nation. After his time their madness still continued, and the name of the Lord was blasphemed by them, as saith the Scripture: “Because of you my name is continually blasphemed amongst the nations3419

3419


Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

that when “He looked for righteousness therefrom, there was only a cry4704

4704


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

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

4757


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

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

4766


Anf-01 ix.vii.xxxvi Pg 5
Isa. vi. 12.

“And they shall build houses, and shall inhabit them themselves: and plant vineyards, and eat of them themselves.”4769

4769


Anf-01 ix.iv.xxii Pg 16
Isa. vii. 10–17.

Carefully, then, has the Holy Ghost pointed out, by what has been said, His birth from a virgin, and His essence, that He is God (for the name Emmanuel indicates this). And He shows that He is a man, when He says, “Butter and honey shall He eat;” and in that He terms Him a child also, [in saying,] “before He knows good and evil;” for these are all the tokens of a human infant. But that He “will not consent to evil, that He may choose that which is good,”—this is proper to God; that by the fact, that He shall eat butter and honey, we should not understand that He is a mere man only, nor, on the other hand, from the name Emmanuel, should suspect Him to be God without flesh.


Anf-01 viii.iv.lxvi Pg 4
Isa. vii. 10–17, with Isa. viii. 4 inserted between vers. 16 and 17.

And I continued: “Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ.”


Anf-01 viii.iv.xliii Pg 10
Isa. vii. 10–17 with Isa. viii. 4 inserted. The last clause may also be translated, “in which He took away from Judah Ephraim, even the king of Assyria.”

Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ. But since you and your teachers venture to affirm that in the prophecy of Isaiah it is not said, ‘Behold, the virgin shall conceive,’ but, ‘Behold, the young woman shall conceive, and bear a son;’ and [since] you explain the prophecy as if [it referred] to Hezekiah, who was your king, I shall endeavour to discuss shortly this point in opposition to you, and to show that reference is made to Him who is acknowledged by us as Christ.


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

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

1678


Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

that when “He looked for righteousness therefrom, there was only a cry4704

4704


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

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

1678


Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

that when “He looked for righteousness therefrom, there was only a cry4704

4704


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

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

4757


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

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

4766


Anf-01 ix.vii.xxxvi Pg 5
Isa. vi. 12.

“And they shall build houses, and shall inhabit them themselves: and plant vineyards, and eat of them themselves.”4769

4769


Anf-01 viii.ii.xlvii Pg 3
Isa. i. 7.

And that it is guarded by you lest any one dwell in it, and that death is decreed against a Jew apprehended entering it, you know very well.1866

1866 [Ad hominem, referring to the cruel decree of Hadrian, which the philosophic Antonines did not annul.]


Anf-03 iv.ix.xiii Pg 4
See Isa. i. 7.

And in another place it is thus said through the prophet: “The King with His glory ye shall see,”—that is, Christ, doing deeds of power in the glory of God the Father;1385

1385


Anf-03 iv.ix.iii Pg 7
Isa. i. 7, 8. See c. xiii. sub fin.

Why so?  Because the subsequent discourse of the prophet reproaches them, saying, “Sons have I begotten and upraised, but they have reprobated me;”1167

1167


Anf-03 iv.ix.xiii Pg 65
See Isa. i. 7, 8; 4.

So, again, we find a conditional threat of the sword: “If ye shall have been unwilling, and shall not have been obedient, the glaive shall eat you up.”1442

1442


Anf-03 v.iv.iv.xxiii Pg 8
Isa. i. 7, 8.

ever since the time when “Israel acknowledged not the Lord, and the people understood Him not, but forsook Him, and provoked the Holy One of Israel unto anger.”3422

3422


Anf-03 v.iv.v.xxi Pg 36
Isa. lvii. i.

When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291

4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun.

no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil.  “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292

4292


Anf-02 vi.iii.i.ix Pg 43.1


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

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

4757


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

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

4766


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

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

1678


Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

that when “He looked for righteousness therefrom, there was only a cry4704

4704


Anf-03 v.iv.v.xxxiii Pg 26
Isa. ii. 12 (Sept).

I can now make out why Marcion’s god was for so long an age concealed. He was, I suppose, waiting until he had learnt all these things from the Creator. He continued his pupillage up to the time of John, and then proceeded forthwith to announce the kingdom of God, saying: “The law and the prophets were until John; since that time the kingdom of God is proclaimed.”4796

4796


Anf-03 v.v.xxxiv Pg 13
Isa. xlii. 15.

and “they shall seek water, and they shall find none.”6500

6500


Anf-03 v.iv.iii.iii Pg 11
Gen. i. 14.

Previous, then, to this temporal course, (the goodness) which created time had not time; nor before that beginning which the same goodness originated, had it a beginning.  Being therefore without all order of a beginning, and all mode of time, it will be reckoned to possess an age, measureless in extent2734

2734 Immensa.

and endless in duration;2735

2735 Interminabili.

nor will it be possible to regard it as a sudden or adventitious or impulsive emotion, because it has nothing to occasion such an estimate of itself; in other words, no sort of temporal sequence.  It must therefore be accounted an eternal attribute, inbred in God,2736

2736 Deo ingenita “Natural to,” or “inherent in.”

and everlasting,2737

2737 Perpetua. [Truly, a sublime Theodicy.]

and on this account worthy of the Divine Being, putting to shame for ever2738

2738 Suffundens jam hinc.

the benevolence of Marcion’s god, subsequent as he is to (I will not say) all beginnings and times, but to the very malignity of the Creator, if indeed malignity could possibly have been found in goodness.


Anf-03 v.iv.vi.vi Pg 12
Gen. i. 14, inexactly quoted.

it clearly follows that the ages belong to the Creator, and that nothing of what was fore-ordained before the ages can be said to be the property of any other being than Him who claims the ages also as His own. Else let Marcion show that the ages belong to his god. He must then also claim the world itself for him; for it is in it that the ages are reckoned, the vessel as it were5436

5436 Quodammodo.

of the times, as well as the signs thereof, or their order. But he has no such demonstration to show us. I go back therefore to the point, and ask him this question: Why did (his god) fore-ordain our glory before the ages of the Creator? I could understand his having predetermined it before the ages, if he had revealed it at the commencement of time.5437

5437 Introductione sæculi.

But when he does this almost at the very expiration of all the ages5438

5438 Pæne jam totis sæculis prodactis.

of the Creator, his predestination before the ages, and not rather within the ages, was in vain, because he did not mean to make any revelation of his purpose until the ages had almost run out their course. For it is wholly inconsistent in him to be so forward in planning purposes, who is so backward in revealing them.


Anf-03 v.ix.xii Pg 10
Gen. i. 14; 16.

But all the rest of the created things did He in like manner make, who made the former ones—I mean the Word of God, “through whom all things were made, and without whom nothing was made.”7902

7902


Anf-01 viii.iv.cxxi Pg 3
So Justin concludes from Deut. iv. 19; comp. chap. lv. [The explanation is not very difficult (see Rom. i. 28), but the language of Justin is unguarded.]

as it is written, but no one ever was seen to endure death on account of his faith in the sun; but for the name of Jesus you may see men of every nation who have endured and do endure all sufferings, rather than deny Him. For the word of His truth and wisdom is more ardent and more light-giving than the rays of the sun, and sinks down into the depths of heart and mind. Hence also the Scripture said, ‘His name shall rise up above the sun.’ And again, Zechariah says, ‘His name is the East.’2414

2414


Anf-01 viii.iv.lv Pg 2
Deut. iv. 19, an apparent [i.e., evident] misinterpretation of the passage. [But see St. John x. 33–36.]

God has given to the nations to worship as gods; and oftentimes the prophets, employing2120

2120 Or, “misusing.”

this manner of speech, say that ‘thy God is a God of gods, and a Lord of lords,’ adding frequently, ‘the great and strong and terrible [God].’ For such expressions are used, not as if they really were gods, but because the Scripture is teaching us that the true God, who made all things, is Lord alone of those who are reputed gods and lords. And in order that the Holy Spirit may convince [us] of this, He said by the holy David, ‘The gods of the nations, reputed gods, are idols of demons, and not gods;’2121

2121


Anf-01 ix.iv.vii Pg 32
Deut. iv. 19.

And Moses himself, being a man of God, was indeed given as a god before Pharaoh;3356

3356


Anf-02 iv.ii.ii.xxxv Pg 4.1


Anf-02 vi.iv.vi.xiv Pg 15.1


Anf-01 ix.ii.xv Pg 33
Ps. xix. 1.

Hence also it comes to pass, that when the soul is involved in difficulties and distresses, for its own relief it calls out, “Oh” (Ω), in honour of the letter in question,2852

2852 The text is here altogether uncertain: we have given the probable meaning.

so that its cognate soul above may recognise [its distress], and send down to it relief.


Anf-01 ii.ii.xxvii Pg 7
Ps. xix. 1–3.


Anf-01 viii.iv.lxiv Pg 8
Ps. xix. 1–6.



Anf-01 viii.iv.xxx Pg 3
Ps. xix.

And that we, who have been made wise by them, confess that the statutes of the Lord are sweeter than honey and the honey-comb, is manifest from the fact that, though threatened with death, we do not deny His name. Moreover, it is also manifest to all, that we who believe in Him pray to be kept by Him from strange, i.e., from wicked and deceitful, spirits; as the word of prophecy, personating one of those who believe in Him, figuratively declares. For we do continually beseech God by Jesus Christ to preserve us from the demons which are hostile to the worship of God, and whom we of old time served, in order that, after our conversion by Him to God, we may be blameless. For we call Him Helper and Redeemer, the power of whose name even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate, governor of Judæa, they are overcome. And thus it is manifest to all, that His Father has given Him so great power, by virtue of which demons are subdued to His name, and to the dispensation of His suffering.
rest. And I beheld that horn waging war against the saints, and prevailing against them, until the Ancient of days came; and He gave judgment for the saints of the Most High. And the time came, and the saints of the Most High possessed the kingdom. And it was told me concerning the fourth beast: There shall be a fourth kingdom upon earth, which shall prevail over all these kingdoms, and shall devour the whole earth, and shall destroy and make it thoroughly waste. And the ten horns are ten kings that shall arise; and one shall arise after them;2027

2027 Literally, “And the ten horns, ten kings shall arise after them.”

and he shall surpass the first in evil deeds, and he shall subdue three kings, and he shall speak words against the Most High, and shall overthrow the rest of the saints of the Most High, and shall expect to change the seasons and the times. And it shall be delivered into his hands for a time, and times, and half a time. And the judgment sat, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom, and the power, and the great places of the kingdoms under the heavens, were given to the holy people of the Most High, to reign in an everlasting kingdom: and all powers shall be subject to Him, and shall obey Him. Hitherto is the end of the matter. I, Daniel, was possessed with a very great astonishment, and my speech was changed in me; yet I kept the matter in my heart.’ ”2028

2028


Anf-02 vi.iv.vi.xvi Pg 37.1


Anf-01 ix.vi.xxxiv Pg 90
Ps. xix. 6.

they announced that very truth of His being taken up again to the place from which He came down, and that there is no one who can escape His righteous judgment. And those who said, “The Lord hath reigned; let the people be enraged: [even] He who sitteth upon the cherubim; let the earth be moved,”4329

4329


Anf-01 viii.iv.lxiv Pg 8
Ps. xix. 1–6.



Anf-01 viii.iv.xxx Pg 3
Ps. xix.

And that we, who have been made wise by them, confess that the statutes of the Lord are sweeter than honey and the honey-comb, is manifest from the fact that, though threatened with death, we do not deny His name. Moreover, it is also manifest to all, that we who believe in Him pray to be kept by Him from strange, i.e., from wicked and deceitful, spirits; as the word of prophecy, personating one of those who believe in Him, figuratively declares. For we do continually beseech God by Jesus Christ to preserve us from the demons which are hostile to the worship of God, and whom we of old time served, in order that, after our conversion by Him to God, we may be blameless. For we call Him Helper and Redeemer, the power of whose name even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate, governor of Judæa, they are overcome. And thus it is manifest to all, that His Father has given Him so great power, by virtue of which demons are subdued to His name, and to the dispensation of His suffering.
rest. And I beheld that horn waging war against the saints, and prevailing against them, until the Ancient of days came; and He gave judgment for the saints of the Most High. And the time came, and the saints of the Most High possessed the kingdom. And it was told me concerning the fourth beast: There shall be a fourth kingdom upon earth, which shall prevail over all these kingdoms, and shall devour the whole earth, and shall destroy and make it thoroughly waste. And the ten horns are ten kings that shall arise; and one shall arise after them;2027

2027 Literally, “And the ten horns, ten kings shall arise after them.”

and he shall surpass the first in evil deeds, and he shall subdue three kings, and he shall speak words against the Most High, and shall overthrow the rest of the saints of the Most High, and shall expect to change the seasons and the times. And it shall be delivered into his hands for a time, and times, and half a time. And the judgment sat, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom, and the power, and the great places of the kingdoms under the heavens, were given to the holy people of the Most High, to reign in an everlasting kingdom: and all powers shall be subject to Him, and shall obey Him. Hitherto is the end of the matter. I, Daniel, was possessed with a very great astonishment, and my speech was changed in me; yet I kept the matter in my heart.’ ”2028

2028


Anf-03 v.iv.v.xi Pg 21
Ps. xix. 5, 6.

By the mouth of Isaiah He also says exultingly of the Father: “Let my soul rejoice in the Lord; for He hath clothed me with the garment of salvation and with the tunic of joy, as a bridegroom.  He hath put a mitre round about my head, as a bride.”3830

3830


Anf-01 viii.iv.xxxiv Pg 0


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

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

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

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


Npnf-201 iv.viii.xvii Pg 11


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

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

2413


Anf-03 v.iv.v.xxiv Pg 50
Isa. xxxv. 8, 9, Sept.

he points out the way of faith, by which we shall reach to God; and then to this way of faith he promises this utter crippling4462

4462 Evacuationem.

and subjugation of all noxious animals.  Lastly, you may discover the suitable times of the promise, if you read what precedes the passage: “Be strong, ye weak hands and ye feeble knees: then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart, and the tongue of the dumb shall be articulate.”4463

4463


Anf-03 v.viii.lviii Pg 3
Isa. xxxv. 10.

Well, there is nothing eternal until after the resurrection. “And sorrow and sighing,” continues he, “shall flee away.”7729

7729


Anf-03 v.viii.lviii Pg 4
Ver. 10.

The angel echoes the same to John: “And God shall wipe away all tears from their eyes;”7730

7730


Anf-02 vi.ii.i Pg 29.1


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

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

1303


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

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


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

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

8588


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

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

2975 Honorem.

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

2976 Infuscabit.

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

2977 Titulus.

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

2978


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

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

2975 Honorem.

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

2976 Infuscabit.

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

2977 Titulus.

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

2978


Anf-03 v.iv.vi.iv Pg 16
Isa. xl. 4.

—in order that old things might pass away, and a new course begin, even “the new law out of Zion, and the word of the Lord from Jerusalem,”5336

5336


Anf-01 ix.vi.xxxiv Pg 99
Isa. xliii. 19–21.

—plainly announced that liberty which distinguishes the new covenant, and the new wine which is put into new bottles,4337

4337


Anf-03 v.iv.v.i Pg 25
Isa. xliii. 18, 19.

So by Jeremiah: “Break up for yourselves new pastures,3500

3500 Novate novamen novum. Agricultural words.

and sow not among thorns, and circumcise yourselves in the foreskin of your heart.”3501

3501


Anf-03 v.iv.vi.ii Pg 5
Comp. Isa. xliii. 18, 19, and lxv. 17, with 2 Cor. v. 17.

to be superseded by a new course of things which should arise, whilst Christ marks the period of the separation when He says, “The law and the prophets were until John”5239

5239


Anf-03 v.iv.vi.xix Pg 40
Isa. xliii. 18, 19, and lxv. 17; 2 Cor. v. 17.

commanded men “to break up fresh ground for themselves,”6095

6095


Anf-03 v.iv.ii.xx Pg 9
Isa. xliii. 19.

And in another passage: “I will make a new covenant, not according to the covenant that I made with their fathers, when I brought them out of the land of Egypt.”2560

2560


Anf-03 v.iv.v.xi Pg 31
His reading of (probably) Isa. xliii. 19; comp. 2 Cor. v. 17.

does He not advert to a new state of things?  We have generally been of opinion3840

3840 Olim statuimus.

that the destination of the former state of things was rather promised by the Creator, and exhibited in reality by Christ, only under the authority of one and the same God, to whom appertain both the old things and the new. For new wine is not put into old bottles, except by one who has the old bottles; nor does anybody put a new piece to an old garment, unless the old garment be forthcoming to him. That person only3841

3841 Ille.

does not do a thing when it is not to be done, who has the materials wherewithal to do it if it were to be done.  And therefore, since His object in making the comparison was to show that He was separating the new condition3842

3842 Novitas.

of the gospel from the old state3843

3843 Vetustas.

of the law, He proved that that3844

3844 That is, “the oldness of the law.”

from which He was separating His own3845

3845 That is, “the newness of the gospel.”

ought not to have been branded3846

3846 Notandam.

as a separation3847

3847 Separatione. The more general reading is separationem.

of things which were alien to each other; for nobody ever unites his own things with things that are alien to them,3848

3848 Alienis: i.e., “things not his own.”

in order that he may afterwards be able to separate them from the alien things. A separation is possible by help of the conjunction through which it is made.  Accordingly, the things which He separated He also proved to have been once one; as they would have remained, were it not for His separation. But still we make this concession, that there is a separation, by reformation, by amplification,3849

3849 Amplitudinem.

by progress; just as the fruit is separated from the seed, although the fruit comes from the seed. So likewise the gospel is separated from the law, whilst it advances3850

3850 Provehitur, “is developed.”

from the law—a different thing3851

3851 Aliud.

from it, but not an alien one; diverse, but not contrary. Nor in Christ do we even find any novel form of discourse. Whether He proposes similitudes or refute questions, it comes from the seventy-seventh Psalm.  “I will open,” says He, “my mouth in a parable” (that is, in a similitude); “I will utter dark problems” (that is, I will set forth questions).3852

3852


Anf-03 v.iv.vi.xii Pg 29
Isa. xliii. 19.

When also he (in a later passage) enjoins us “to cleanse ourselves from all filthiness of flesh and blood5767

5767


Anf-03 v.iv.v.xxiv Pg 50
Isa. xxxv. 8, 9, Sept.

he points out the way of faith, by which we shall reach to God; and then to this way of faith he promises this utter crippling4462

4462 Evacuationem.

and subjugation of all noxious animals.  Lastly, you may discover the suitable times of the promise, if you read what precedes the passage: “Be strong, ye weak hands and ye feeble knees: then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart, and the tongue of the dumb shall be articulate.”4463

4463


Anf-02 vi.ii.i Pg 29.1


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

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

1303


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

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


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

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

8588


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

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

2975 Honorem.

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

2976 Infuscabit.

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

2977 Titulus.

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

2978


Anf-02 vi.ii.i Pg 29.1


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

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

1303


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

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


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

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

8588


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

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

2975 Honorem.

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

2976 Infuscabit.

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

2977 Titulus.

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

2978


Anf-03 v.iv.iv.xxii Pg 7
Isa. lii. 11.

For already had the Lord, according to the preceding words (of the prophet), revealed His Holy One with His arm, that is to say, Christ by His mighty power, in the eyes of the nations, so that all the3405

3405 Universæ.

nations and the utmost parts of the earth have seen the salvation, which was from God. By thus departing from Judaism itself, when they exchanged the obligations and burdens of the law for the liberty of the gospel, they were fulfilling the psalm, “Let us burst their bonds asunder, and cast away their yoke from us;” and this indeed (they did) after that “the heathen raged, and the people imagined vain devices;” after that “the kings of the earth set themselves, and the rulers took their counsel together against the Lord, and against His Christ.”3406

3406


Anf-03 v.iv.vi.xviii Pg 22
Isa. lii. 11; quoted in 2 Cor. vi. 17.

(The apostle says further:) “Be not drunk with wine, wherein is excess,”6023

6023


Anf-02 vi.ii.i Pg 29.1


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

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

1303


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

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


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

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

8588


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

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

2975 Honorem.

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

2976 Infuscabit.

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

2977 Titulus.

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

2978


Anf-03 v.iv.iv.xxii Pg 7
Isa. lii. 11.

For already had the Lord, according to the preceding words (of the prophet), revealed His Holy One with His arm, that is to say, Christ by His mighty power, in the eyes of the nations, so that all the3405

3405 Universæ.

nations and the utmost parts of the earth have seen the salvation, which was from God. By thus departing from Judaism itself, when they exchanged the obligations and burdens of the law for the liberty of the gospel, they were fulfilling the psalm, “Let us burst their bonds asunder, and cast away their yoke from us;” and this indeed (they did) after that “the heathen raged, and the people imagined vain devices;” after that “the kings of the earth set themselves, and the rulers took their counsel together against the Lord, and against His Christ.”3406

3406


Anf-03 v.iv.vi.xviii Pg 22
Isa. lii. 11; quoted in 2 Cor. vi. 17.

(The apostle says further:) “Be not drunk with wine, wherein is excess,”6023

6023


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-01 ix.vi.xxvii Pg 5
Dan. xii. 4; 7.

But Jeremiah also says, “In the last days they shall understand these things.”4153

4153


Anf-02 vi.iii.i.viii Pg 22.1


Anf-03 v.iv.vi.xiv Pg 50
Rom. xii. 19; quoted from Deut. xxxii. 25.

Live peaceably with all men.”5885

5885


Anf-03 v.iv.v.xxv Pg 20
Isa. xliv. 25, Sept.

Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;”4483

4483


Anf-03 v.ix.xix Pg 10
Isa. xliv. 25.

of His Son?”7997

7997 On this reading, see our Anti-Marcion, p. 207, note 9. Edin.

—as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.”7998

7998


Anf-03 v.iv.v.xxii Pg 42
Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ.

He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedient “hearing” from Moses and Elias to4359

4359 In Christo. In with an ablative is often used by our author for in with an accusative.

Christ, it is still not from another God, or to another Christ; but from4360

4360 Or perhaps “by the Creator.”

the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361

4361


Anf-02 vi.iii.i.v Pg 19.1


Npnf-201 iii.vi.iv Pg 7


Anf-01 ix.ii.xxx Pg 9
Ex. xx. 5; Isa. xlv. 5, 6.

Such are the falsehoods which these people invent.


Anf-02 vi.iii.i.viii Pg 37.1


Anf-02 vi.iii.iii.xii Pg 20.1


Npnf-201 iii.xii.xi Pg 25


Anf-01 ii.ii.iv Pg 7
Num. xvi. 33.

Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul king of Israel.24

24


Anf-01 ix.vi.xxvii Pg 14
Num. xvi. 33.

But those who cleave asunder, and separate the unity of the Church, [shall] receive from God the same punishment as Jeroboam did.4161

4161


Anf-01 ix.iv.xiii Pg 4
Ps. cix. 8.

—thus leading to the completion of the apostles, according to the words spoken by David. Again, when the Holy Ghost had descended upon the disciples, that they all might prophesy and speak with tongues, and some mocked them, as if drunken with new wine, Peter said that they were not drunken, for it was the third hour of the day; but that this was what had been spoken by the prophet: “It shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh, and they shall prophesy.”3469

3469


Anf-01 ix.iii.xxi Pg 4
Acts i. 20, from Ps. cix. 8.

They ought therefore to maintain that the twelfth Æon was cast out of the Pleroma, and that another was produced, or sent forth to fill her place; if, that is to say, she is pointed at in Judas. Moreover, they tell us that it was the Æon herself who suffered, but Judas was the betrayer, [and not the sufferer.] Even they themselves acknowledge that it was the suffering Christ, and not Judas, who came to [the endurance of] passion. How, then, could Judas, the betrayer of Him who had to suffer for our salvation, be the type and image of that Æon who suffered?


Anf-03 v.iii.xx Pg 5
Ps. cix. 8; comp. with Acts i. 15–20.

chosen Matthias by lot as the twelfth, into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judæa, and founding churches (there), they next went forth into the world and preached the same doctrine of the same faith to the nations. They then in like manner founded churches in every city, from which all the other churches, one after another, derived the tradition of the faith,2054

2054 Traducem fidei.

and the seeds of doctrine, and are every day deriving them,2055

2055 Mutuantur “borrowing.”

that they may become churches. Indeed, it is on this account only that they will be able to deem themselves apostolic, as being the offspring of apostolic churches.  Every sort of thing2056

2056 Omne genus.

must necessarily revert to its original for its classification.2057

2057 Censeatur or, “for its origin.”

Therefore the churches, although they are so many and so great, comprise but the one primitive church, (founded) by the apostles, from which they all (spring).  In this way all are primitive, and all are apostolic, whilst they are all proved to be one, in (unbroken) unity, by their peaceful communion,2058

2058 Communicatio pacis.

and title of brotherhood, and bond2059

2059


Anf-03 v.iv.v.xxxiii Pg 23
Jer. xvii. 10, in sense but not in letter.

he magnified the power of that God who declared Himself to be as a lamp, “searching the reins and the heart.”4793

4793


Anf-02 vi.iv.ii.xiv Pg 3.1


Anf-03 v.iv.vi.vii Pg 5
Ps. vii. 9.

From Him also shall “praise be had by every man,”5475

5475


Anf-02 vi.iv.vi.xii Pg 5.1


Anf-03 iv.xi.xv Pg 7
Ps. cxxxix. 23.

“Why think ye evil in your hearts?”1588

1588


Anf-02 vi.iii.i.viii Pg 26.1


Anf-02 vi.iii.i.viii Pg 26.1


Anf-01 vi.ii.xii Pg 26
Isa. xlv. 1.

Behold how David calleth Him Lord and the Son of God.


Anf-03 iv.ix.vii Pg 3
The reference is to Isa. xlv. 1. A glance at the LXX. will at once explain the difference between the reading of our author and the genuine reading. One letter—an “ι”—makes all the difference. For Κύρῳ has been read Κυρίῳ. In the Eng. ver. we read “His Anointed.”

whose right hand I have holden, that the nations may hear Him: the powers of kings will I burst asunder; I will open before Him the gates, and the cities shall not be closed to Him.” Which very thing we see fulfilled. For whose right hand does God the Father hold but Christ’s, His Son?—whom all nations have heard, that is, whom all nations have believed,—whose preachers, withal, the apostles, are pointed to in the Psalms of David: “Into the universal earth,” says he, “is gone out their sound, and unto the ends of the earth their words.”1219

1219


Anf-03 v.ix.xi Pg 18
Isa. xlv. 1.

Likewise, in the same prophet, He says to the Father respecting the Son: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We brought a report concerning Him, as if He were a little child, as if He were a root in a dry ground, who had no form nor comeliness.”7891

7891


Anf-03 v.ix.xxviii Pg 12
Here Tertullian reads τῷ Χριστῷ μου Κυρίῳ, instead of Κύρῳ, “to Cyrus,” in Isa. xlv. 1.

the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, “That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,”8172

8172


Anf-03 iv.ix.vii Pg 6
See Isa. xlv. 1, 2 (especially in Lowth’s version and the LXX.).

opened. Although there be withal a spiritual sense to be affixed to these expressions,—that the hearts of individuals, blockaded in various ways by the devil, are unbarred by the faith of Christ,—still they have been evidently fulfilled, inasmuch as in all these places dwells the “people” of the Name of Christ. For who could have reigned over all nations but Christ, God’s Son, who was ever announced as destined to reign over all to eternity? For if Solomonreigned,” why, it was within the confines of Judea merely:  “from Beersheba unto Dan” the boundaries of his kingdom are marked.1222

1222


Anf-01 vi.ii.xi Pg 7
Isa. xlv. 2, 3.

And “He shall dwell in a lofty cave of the strong rock.”1597

1597


Anf-02 vi.iii.iii.xii Pg 15.1


Anf-02 vi.iv.v.iv Pg 9.1


Anf-02 vi.iv.v.x Pg 13.1


Anf-03 v.iv.v.xxv Pg 18
Isa. xlv. 3, Sept.

And again:  “Who else shall scatter the tokens of ventriloquists,4481

4481 Ventriloquorum, Greek ἐγγαστριμύθων.

and the devices of those who divine out of their own heart; turning wise men backward, and making their counsels foolish?”4482

4482


Anf-03 v.iv.vi.vi Pg 6
Isa. xlv. 3 (Septuagint).

Now, that that god should have ever hidden anything who had never made a cover wherein to practise concealment, is in itself a wholly incredible idea. If he existed, concealment of himself was out of the question—to say nothing5430

5430 Nedum.

of any of his religious ordinances.5431

5431 Sacramenta.

The Creator, on the contrary, was as well known in Himself as His ordinances were.  These, we know, were publicly instituted5432

5432 Palam decurrentia.

in Israel; but they lay overshadowed with latent meanings, in which the wisdom of God was concealed,5433

5433 Delitescebat.

to be brought to light by and by amongst “the perfect,” when the time should come, but “pre-ordained in the counsels of God before the ages.”5434

5434


Anf-03 v.iv.vi.xiv Pg 33
Isa. xlv. 3.

Hence, then, came the exclamation, “O the depth of the riches and the wisdom of God!” For His treasures were now opening out. This is the purport of what Isaiah said, and of (the apostle’s own) subsequent quotation of the self-same passage, of the prophet: “Who hath known the mind of the Lord? or who hath been His counsellor? Who hath first given to Him, and it shall be recompensed to him again?”5868

5868


Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

1920 Sententiis.

so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

1921 Molestam.

even to itself, retracting everything, and really treating of1922

1922 Tractaverit, in the sense of conclusively settling.

nothing! Whence spring those “fables and endless genealogies,”1923

1923


Anf-01 ii.ii.lvii Pg 4
Prov. i. 23–31. [Often cited by this name in primitive writers.]

“Behold, I will bring forth to you the words of My Spirit, and I will teach you My speech. Since I called, and ye did not hear; I held forth My words, and ye regarded not, but set at naught My counsels, and yielded not at My reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin cometh upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression fall upon you. For it shall come to pass, that when ye call upon Me, I will not hear you; the wicked shall seek Me, and they shall not find Me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to My counsels, but despised My reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness.” …258

258 Junius (Pat. Young), who examined the ms. before it was bound into its present form, stated that a whole leaf was here lost. The next letters that occur are ιπον, which have been supposed to indicate εἶπον or ἔλιπον. Doubtless some passages quoted by the ancients from the Epistle of Clement, and not now found in it, occurred in the portion which has thus been lost.


Anf-02 vi.iii.i.ix Pg 71.1


Anf-01 ix.vi.xxvii Pg 5
Dan. xii. 4; 7.

But Jeremiah also says, “In the last days they shall understand these things.”4153

4153


Anf-01 vi.ii.ii Pg 6
Jer. vii. 22; Zech. viii. 17.

We ought therefore, being possessed of understanding, to perceive the gracious intention of our Father; for He speaks to us, desirous that we, not1461

1461


Anf-02 vi.iii.iii.xii Pg 39.1


Anf-01 viii.iv.xii Pg 3
Not in Jeremiah; some would insert, in place of Jeremiah, Isaiah or John. [St. John xii. 40; Isa. vi. 10; where see full references in the English margin. But comp. Jer. vii. 24; 26, Jer. xi. 8, and Jer. xvii. 23.]

has cried; yet not even then do you listen. The Lawgiver is present, yet you do not see Him; to the poor the Gospel is preached, the blind see, yet you do not understand. You have now need of a second circumcision, though you glory greatly in the flesh. The new law requires you to keep perpetual sabbath, and you, because you are idle for one day, suppose you are pious, not discerning why this has been commanded you: and if you eat unleavened bread, you say the will of God has been fulfilled. The Lord our God does not take pleasure in such observances: if there is any perjured person or a thief among you, let him cease to be so; if any adulterer, let him repent; then he has kept the sweet and true sabbaths of God. If any one has impure hands, let him wash and be pure.


Anf-03 v.iv.v.xxxi Pg 21
Jer. vii. 26.

This was reported to the Master of the family. Then He was moved (He did well to be moved; for, as Marcion denies emotion to his god, He must be therefore my God), and commanded them to invite out of “the streets and lanes of the city.”4745

4745


Anf-01 vi.ii.iv Pg 8
Ex. xxxii. 7; Deut. ix. 12.

And Moses understood [the meaning of God], and cast the two tables out of his hands; and their covenant was broken, in order that the covenant of the beloved Jesus might be sealed upon our heart, in the hope which flows from believing in Him.1475

1475


Anf-01 ii.ii.liii Pg 2
Ex. xxxii. 7, etc.; Deut. ix. 12, etc.

And the Lord said unto him, “I have spoken to thee once and again, saying, I have seen this people, and, behold, it is a stiff-necked people: let Me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this.”237

237


Anf-01 vi.ii.xiv Pg 5
Ex. xxxii. 7; Deut. ix. 12.

And Moses understood that they had again1645

1645 Cod. Sin. reads, “for themselves.”

made molten images; and he threw the tables out of his hands, and the tables of the testament of the Lord were broken. Moses then received it, but they proved themselves unworthy. Learn now how we have received it. Moses, as a servant,1646

1646


Anf-02 vi.iii.i.ix Pg 11.1


Anf-02 vi.iii.i.ix Pg 70.1


Anf-02 vi.iii.i.ix Pg 70.1


Anf-01 v.vi.ii Pg 4
Jer. xxiii. 15.

But where the shepherd is, there do ye as sheep follow. For there are many wolves in sheep’s clothing,891

891


Anf-01 v.iii.iii Pg 15
1 Sam. viii. 7.

And Moses declares, “For their murmuring is not against us, but against the Lord God.”656

656


Anf-01 ix.vi.xxxvii Pg 27
Jer. vii. 25, etc.

The Lord, therefore, who has called us everywhere by the apostles, is He who called those of old by the prophets, as appears by the words of the Lord; and although they preached to various nations, the prophets were not from one God, and the apostles from another; but, [proceeding] from one and the same, some of them announced the Lord, others preached the Father, and others again foretold the advent of the Son of God, while yet others declared Him as already present to those who then were afar off.


Anf-03 v.iv.v.xxxi Pg 20
Bible:Jer.44.4">Jer. vii. 25; also xxv. 4, xxvi. 5, xxxv. 15, xliv. 4.

The Holy Spirit is here meant, the admonisher of the guests. “Yet my people hearkened not unto me, nor inclined their ear, but hardened their neck.”4744

4744


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

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

1678


Anf-03 v.iv.v.xxxi Pg 20
Bible:Jer.44.4">Jer. vii. 25; also xxv. 4, xxvi. 5, xxxv. 15, xliv. 4.

The Holy Spirit is here meant, the admonisher of the guests. “Yet my people hearkened not unto me, nor inclined their ear, but hardened their neck.”4744

4744


Anf-03 vi.iv.iii Pg 10
Isa. xxx. 18.

that we may obey this precept, too, in “praying for all,”8781

8781


Anf-01 ix.vi.xxi Pg 49
Dan. vii. 4.

John also, the Lord’s disciple, when beholding the sacerdotal and glorious advent of His kingdom, says in the Apocalypse: “I turned to see the voice that spake with me. And, being turned, I saw seven golden candlesticks; and in the midst of the candlesticks One like unto the Son of man, clothed with a garment reaching to the feet, and girt about the paps with a golden girdle; and His head and His hairs were white, as white as wool, and as snow; and His eyes were as a flame of fire; and His feet like unto fine brass, as if He burned in a furnace. And His voice [was] as the voice of waters; and He had in His right hand seven stars; and out of His mouth went a sharp two-edged sword; and His countenance was as the sun shining in his strength.”4101

4101


Anf-02 vi.iv.ii.xv Pg 27.1


Anf-01 ix.vi.xxi Pg 49
Dan. vii. 4.

John also, the Lord’s disciple, when beholding the sacerdotal and glorious advent of His kingdom, says in the Apocalypse: “I turned to see the voice that spake with me. And, being turned, I saw seven golden candlesticks; and in the midst of the candlesticks One like unto the Son of man, clothed with a garment reaching to the feet, and girt about the paps with a golden girdle; and His head and His hairs were white, as white as wool, and as snow; and His eyes were as a flame of fire; and His feet like unto fine brass, as if He burned in a furnace. And His voice [was] as the voice of waters; and He had in His right hand seven stars; and out of His mouth went a sharp two-edged sword; and His countenance was as the sun shining in his strength.”4101

4101


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

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

4757


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

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

4766


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

and on Ezek. xxxvi.;55

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

and by Gennadius of Marseilles.56

56 De Ecclesiæ dogmatibus, c. 55.


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

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

1678


Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

that when “He looked for righteousness therefrom, there was only a cry4704

4704


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

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

1678


Anf-02 vi.iii.i.ix Pg 43.1


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

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

4757


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

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

4766


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

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

1678


Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

that when “He looked for righteousness therefrom, there was only a cry4704

4704


Anf-03 v.iv.vi.vi Pg 48
Ps. cxviii. 8.

and the same thing is said about glorying (in princes).5471

5471


Anf-03 v.iv.v.xv Pg 53
Ps. cxviii. 8, 9.

Thus everything which is caught at by men is adjured by the Creator, down to their good words.4033

4033 Nedum benedictionem.

It is as much His property to condemn the praise and flattering words bestowed on the false prophets by their fathers, as to condemn their vexatious and persecuting treatment of the (true) prophets. As the injuries suffered by the prophets could not be imputed4034

4034 Non pertinuissent ad.

to their own God, so the applause bestowed on the false prophets could not have been displeasing to any other god but the God of the true prophets.


Anf-03 v.iv.v.xv Pg 53
Ps. cxviii. 8, 9.

Thus everything which is caught at by men is adjured by the Creator, down to their good words.4033

4033 Nedum benedictionem.

It is as much His property to condemn the praise and flattering words bestowed on the false prophets by their fathers, as to condemn their vexatious and persecuting treatment of the (true) prophets. As the injuries suffered by the prophets could not be imputed4034

4034 Non pertinuissent ad.

to their own God, so the applause bestowed on the false prophets could not have been displeasing to any other god but the God of the true prophets.


Anf-03 v.iv.v.xxvii Pg 26
Ps. cxviii. 9.

and pronounces him to be altogether wretched who places his confidence in man. But whoever4599

4599 Quodsiquis.

aims at high position, because he would glory in the officious attentions4600

4600 Officiis.

of other people, (in every such case,) inasmuch as He forbade such attentions (in the shape) of placing hope and confidence in man, He at the same time4601

4601 Idem.

censured all who were ambitious of high positions. He also inveighs against the doctors of the law themselves, because they were “lading men with burdens grievous to be borne, which they did not venture to touch with even a finger of their own;”4602

4602


Anf-03 v.iv.vi.vi Pg 49
Ps. cxviii. 9.



Anf-03 v.iv.vi.xiv Pg 41
Ps. cxviii. 9.

Patient in tribulation.”5876

5876


Anf-01 ix.vi.xix Pg 13
Isa. xxx. 1.

In order, therefore, that their inner wish and thought, being brought to light, may show that God is without blame, and worketh no evil —that God who reveals what is hidden [in the heart], but who worketh not evil—when Cain was by no means at rest, He saith to him: “To thee shall be his desire, and thou shalt rule over him.”4044

4044


Anf-01 viii.iv.lxxix Pg 5
Isa. xxx. 1–5.

And, further, Zechariah tells, as you yourself have related, that the devil stood on the right hand of Joshua the priest, to resist him; and [the Lord] said, ‘The Lord, who has taken2253

2253 ἐκδεξάμενος; in chap. cxv. inf. it is ἐκλεξάμενος.

Jerusalem, rebuke thee.’2254

2254


Anf-02 vi.iii.i.ix Pg 19.1


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

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

1273


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

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

1273


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

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

1273


Anf-01 ix.vii.xxxv Pg 20
Isa. xxxi. 9, Isa. xxxii. 1.

And with regard to the foundation on which it shall be rebuilt, he says: “Behold, I will lay in order for thee a carbuncle stone, and sapphire for thy foundations; and I will lay thy ramparts with jasper, and thy gates with crystal, and thy wall with choice stones: and all thy children shall be taught of God, and great shall be the peace of thy children; and in righteousness shalt thou be built up.”4763

4763


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

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

1273


Npnf-201 iii.xvi.iv Pg 141


Anf-03 v.iv.iv.xxii Pg 7
Isa. lii. 11.

For already had the Lord, according to the preceding words (of the prophet), revealed His Holy One with His arm, that is to say, Christ by His mighty power, in the eyes of the nations, so that all the3405

3405 Universæ.

nations and the utmost parts of the earth have seen the salvation, which was from God. By thus departing from Judaism itself, when they exchanged the obligations and burdens of the law for the liberty of the gospel, they were fulfilling the psalm, “Let us burst their bonds asunder, and cast away their yoke from us;” and this indeed (they did) after that “the heathen raged, and the people imagined vain devices;” after that “the kings of the earth set themselves, and the rulers took their counsel together against the Lord, and against His Christ.”3406

3406


Anf-03 v.iv.vi.xviii Pg 22
Isa. lii. 11; quoted in 2 Cor. vi. 17.

(The apostle says further:) “Be not drunk with wine, wherein is excess,”6023

6023


Npnf-201 iii.xvi.iv Pg 141


Anf-03 v.iv.iv.xxii Pg 7
Isa. lii. 11.

For already had the Lord, according to the preceding words (of the prophet), revealed His Holy One with His arm, that is to say, Christ by His mighty power, in the eyes of the nations, so that all the3405

3405 Universæ.

nations and the utmost parts of the earth have seen the salvation, which was from God. By thus departing from Judaism itself, when they exchanged the obligations and burdens of the law for the liberty of the gospel, they were fulfilling the psalm, “Let us burst their bonds asunder, and cast away their yoke from us;” and this indeed (they did) after that “the heathen raged, and the people imagined vain devices;” after that “the kings of the earth set themselves, and the rulers took their counsel together against the Lord, and against His Christ.”3406

3406


Anf-03 v.iv.vi.xviii Pg 22
Isa. lii. 11; quoted in 2 Cor. vi. 17.

(The apostle says further:) “Be not drunk with wine, wherein is excess,”6023

6023


Anf-03 v.iv.v.xxiii Pg 42
Gen. xix. 17.



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


Anf-02 vi.iii.i.x Pg 18.1


Anf-02 vi.iv.iv.xxi Pg 17.1


Anf-02 vi.iv.vii.xviii Pg 10.1


Anf-02 vi.iv.ii.xv Pg 23.1


Anf-03 iv.ix.i Pg 10
See Isa. xl. 15: “dust of the balance,” Eng. Ver.; ῥοπὴ ζυγοῦ LXX. For the expression “dust out of a threshing-floor,” however, see Dan. ii. 35" id="iv.ix.i-p10.3" parsed="|Ps|1|4|0|0;|Dan|2|35|0|0" osisRef="Bible:Ps.1.4 Bible:Dan.2.35">Ps. i. 4, Dan. ii. 35.

although we have God Himself as an adequate engager and faithful promiser, in that He promised to Abraham that “in his seed should be blest all nations of the earth;”1129

1129


Treasury of Scriptural Knowledge, Chapter 1

VERSE 	(30) - 

Isa 5:6 Jer 17:5,6 Eze 17:9,10,24 Mt 21:19


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