| |  |
PARALLEL HISTORY BIBLE - Isaiah 7:20
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 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25
TEXT: BIB | AUDIO: MISLR - DAVIS | VIDEO: BIB
ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE
HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB
|
LXX- Greek Septuagint - Isaiah 7:20 εν 1722 1520 τη 3588 ημερα 2250 εκεινη 1565 ξυρησει κυριος 2962 τω 3588 ξυρω τω 3588 μεγαλω 3173 και 2532 μεμεθυσμενω ο 3588 3739 εστιν 2076 5748 περαν 4008 του 3588 ποταμου 4215 βασιλεως 935 ασσυριων την 3588 κεφαλην 2776 και 2532 τας 3588 τριχας 2359 των 3588 ποδων 4228 και 2532 τον 3588 πωγωνα αφελει
Douay Rheims Bible In that day the Lord shall shave with a razor that is hired by them that are beyond the river, by the king of the Assyrians, the head and the hairs of the feet, and the whole beard.
King James Bible - Isaiah 7:20 In the same day shall the Lord shave with a rasor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard.
World English Bible In that day the Lord will shave with a razor that is hired in the parts beyond the River, even with the king of Assyria, the head and the hair of the feet; and it shall also consume the beard.
Early Church Father Links Npnf-206 v.LXX Pg 15
World Wide Bible Resources
Isaiah 7:20
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iii.ii.xi Pg 36.1
Anf-03 v.iv.v.xxxv Pg 31
1 Kings xi. 29–; 39 and xii. 15. Jeroboam settled in Samaria. Besides, the Samaritans were always pleased with the mountains and the wells of their ancestors. Thus, in the Gospel of John, the woman of Samaria, when conversing with the Lord at the well, says, “No doubt4889 4889 Næ. Thou art greater,” etc.; and again, “Our fathers worshipped in this mountain; but ye say, that in Jerusalem is the place where men ought to worship.”4890 4890
Anf-01 ix.ii.xix Pg 16
1 Kings xi. 31. (tribes), and the ten courts2892 2892
Anf-01 viii.iv.cxxxvii Pg 2
Zech. ii. 8. to God, is as one that touches the apple of God’s eye, how much more so is he that touches His beloved! And that this is He, has been sufficiently demonstrated.”
Anf-03 v.iv.v.xxxv Pg 4
Zech. ii. 8. Such identity of care proceeds from one and the same Being. A trespassing brother He will have rebuked.4862 4862
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 ii.ii.li Pg 5
Ex. xiv. for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.
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.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 viii.iv.xxvi Pg 4
Isa. lxii. 10 to end, Isa. lxiii. 1–6.
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 v.iv.v.xxxix Pg 21
See Gen. xxxii. 28. Now, one cannot wonder that He forbade “premeditation,” who actually Himself received from the Father the ability of uttering words in season: “The Lord hath given to me the tongue of the learned, that I should know how to speak a word in season (to him that is weary);”5034 5034
Npnf-201 iii.vi.ii Pg 24
Anf-01 viii.iv.lviii Pg 13
Gen. xxxv. 6–10. He is called God, and He is and shall be God.” And when all had agreed on these grounds, I continued: “Moreover, I consider it necessary to repeat to you the words which narrate how He who is both Angel and God and Lord, and who appeared as a man to Abraham, and who wrestled in human form with Jacob, was seen by him when he fled from his brother Esau. They are as follows: ‘And Jacob went out from the well of the oath,2157 2157 Or, “Beersheba.” and went toward Charran.2158 2158 So, LXX. and N.T.; Heb. “Haran.” And he lighted on a spot, and slept there, for the sun was set; and he gathered of the stones of the place, and put them under his head. And he slept in that place; and he dreamed, and, behold, a ladder was set up on the earth, whose top reached to heaven; and the angels of God ascended and descended upon it. And the Lord stood2159 2159 Literally, “was set up.” above it, and He said, I am the Lord, the God of Abraham thy father, and of Isaac; be not afraid: the land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth, and shall be extended to the west, and south, and north, and east: and in thee, and in thy seed, shall all families of the earth be blessed. And, behold, I am with thee, keeping thee in every way wherein thou goest, and will bring thee again into this land; for I will not leave thee, until I have done all that I have spoken to thee of. And Jacob awaked out of his sleep, and said, Surely the Lord is in this place, and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other than the house of God, and this is the gate of heaven. And Jacob rose up in the morning, and took the stone which he had placed under his head, and he set it up for a pillar, and poured oil upon the top of it; and Jacob called the name of the place The House of God, and the name of the city formerly was Ulammaus.’ ”2160 2160
Anf-03 v.viii.xxvi Pg 14
Isa. li. 9, Sept. that is to say, in that innocence which preceded the fall into sin. For how can words of this kind of exhortation and invitation be suitable for that Jerusalem which killed the prophets, and stoned those that were sent to them, and at last crucified its very Lord? Neither indeed is salvation promised to any one land at all, which must needs pass away with the fashion of the whole world. Even if anybody should venture strongly to contend that paradise is the holy land, which it may be possible to designate as the land of our first parents Adam and Eve, it will even then follow that the restoration of paradise will seem to be promised to the flesh, whose lot it was to inhabit and keep it, in order that man may be recalled thereto just such as he was driven from it.
Npnf-201 iii.xvi.iv Pg 138
Anf-02 ii.ii.i Pg 30.1
Anf-03 iv.ix.xiv Pg 21
Or “Josedech,” as Tertullian here writes, and as we find in Bible:Zech.6.11">Hag. i. 1, 12; ii. 2, 4; Zech. vi. 11, and in the LXX. who was never at all clad in a sordid garment, but was always adorned with the sacerdotal garment, nor ever deprived of the sacerdotal function. But the “Jesus”1464 1464 Or, “Jeshua.” there alluded to is Christ, the Priest of God the most high Father; who at His first advent came in humility, in human form, and passible, even up to the period of His passion; being Himself likewise made, through all (stages of suffering) a victim for us all; who after His resurrection was “clad with a garment down to the foot,”1465 1465
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
Npnf-201 iii.xvi.iv Pg 96
Npnf-201 iii.xvi.iv Pg 94
Anf-01 viii.ii.xlvii Pg 2
Isa. lxiv. 10–12. And ye are convinced that Jerusalem has been laid waste, as was predicted. And concerning its desolation, and that no one should be permitted to inhabit it, there was the following prophecy by Isaiah: “Their land is desolate, their enemies consume it before them, and none of them shall dwell therein.”1865 1865
Anf-01 viii.iv.xxv Pg 5
Isa. lxiii. 15 to end, and Isa. lxiv.
Anf-01 viii.ii.lii Pg 4
Zech. xii. 3–14; Isa. lxiii. 17, Isa. lxiv. 11.
Anf-03 v.iv.v.xv Pg 41
Isa. x. 33. And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”4021 4021
Npnf-201 iii.xvi.iv Pg 25
Npnf-201 iii.xvi.iv Pg 21
Anf-01 vi.ii.iv Pg 3
The Latin reads, “Daniel” instead of “Enoch;” comp. Dan. ix. 24–27. says, “For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance.” And the prophet also speaks thus: “Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings.”1470 1470
Anf-01 vi.ii.xvi Pg 8
Dan. ix. 24–27; Hag. ii. 10. I find, therefore, that a temple does exist. Learn, then, how it shall be built in the name of the Lord. Before we believed in God, the habitation of our heart was corrupt and weak, as being indeed like a temple made with hands. For it was full of idolatry, and was a habitation of demons, through our doing such things as were opposed to [the will of] God. But it shall be built, observe ye, in the name of the Lord, in order that the temple of the Lord may be built in glory. How? Learn [as follows]. Having received the forgiveness of sins, and placed our trust in the name of the Lord, we have become new creatures, formed again from the beginning. Wherefore in our habitation God truly dwells in us. How? His word of faith; His calling1679 1679 Cod. Sin. reads, “the calling.” of promise; the wisdom of the statutes; the commands of the doctrine; He himself prophesying in us; He himself dwelling in us; opening to us who were enslaved by death the doors of the temple, that is, the mouth; and by giving us repentance introduced us into the incorruptible temple.1680 1680 Cod. Sin. gives the clauses of this sentence separately, each occupying a line. He then, who wishes to be saved, looks not to man,1681 1681 That is, the man who is engaged in preaching the Gospel. but to Him who dwelleth in him, and speaketh in him, amazed at never having either heard him utter such words with his mouth, nor himself having ever desired to hear them.1682 1682 Such is the punctuation adopted by Hefele, Dressel, and Hilgenfeld. This is the spiritual temple built for the Lord.
Anf-02 vi.iv.i.xxi Pg 70.1
Anf-03 v.iv.v.vii Pg 35
Ps. xvi. 10, and probably Dan. ix. 24. of “the Holy One” of God, and how that God’s name of “Jesus” was in the son of Nun.3666 3666 Compare what was said above in book iii., chap. xvi. p. 335. These facts he had also received3667 3667 Exceperat. from the angel, according to our Gospel: “Wherefore that which shall be born of thee shall be called the Holy One, the Son of God;”3668 3668
Anf-01 ix.vi.xviii Pg 9
Isa. i. 11. And when He had repudiated holocausts, and sacrifices, and oblations, as likewise the new moons, and the sabbaths, and the festivals, and all the rest of the services accompanying these, He continues, exhorting them to what pertained to salvation: “Wash you, make you clean, take away wickedness from your hearts from before mine eyes: cease from your evil ways, learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow; and come, let us reason together, saith the Lord.”
Anf-01 vi.ii.ii Pg 4
Isa. i. 11–14, from the Sept., as is the case throughout. We have given the quotation as it stands in Cod. Sin. He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation.1459 1459 Thus in the Latin. The Greek reads, “might not have a man-made oblation.” The Latin text seems preferable, implying that, instead of the outward sacrifices of the law, there is now required a dedication of man himself. Hilgenfeld follows the Greek. And again He says to them, “Did I command your fathers, when they went out from the land of Egypt, to offer unto Me burnt-offerings and sacrifices? But this rather I commanded them, Let no one of you cherish any evil in his heart against his neighbour, and love not an oath of falsehood.”1460 1460
Anf-02 vi.iv.ii.xviii Pg 5.1
Anf-02 vi.iv.v.xiv Pg 116.1
Anf-02 vi.iii.iii.xii Pg 27.1
Anf-03 iv.ix.v Pg 14
Comp. Isa. i. 11–14, especially in the LXX. for “from the rising sun unto the setting, my Name hath been made famous among all the nations, saith the Lord.”1209 1209
Anf-03 v.iv.iii.xxii Pg 12
Isa. i. 11. —He meant nothing else than this to be understood, that He had never really required such homage for Himself. For He says, “I will not eat the flesh of bulls;”2973 2973
Anf-03 iv.ix.v Pg 12
Isa. i. 11. —so spiritual sacrifices are predicted1207 1207 Or, “foretold.” as accepted, as the prophets announce. For, “even if ye shall have brought me,” He says, “the finest wheat flour, it is a vain supplicatory gift: a thing execrable to me;” and again He says, “Your holocausts and sacrifices, and the fat of goats, and blood of bulls, I will not, not even if ye come to be seen by me: for who hath required these things from your hands?”1208 1208
Anf-03 vi.iv.xxviii Pg 4
Isa. i. 11. See the LXX. What, then, God has required the Gospel teaches. “An hour will come,” saith He, “when the true adorers shall adore the Father in spirit and truth. For God is a Spirit, and accordingly requires His adorers to be such.”8938 8938
Anf-03 v.iv.iii.xviii Pg 11
Isa. i. 11, 12. But he should see herein a careful provision2921 2921 Industriam. on God’s part, which showed His wish to bind to His own religion a people who were prone to idolatry and transgression by that kind of services wherein consisted the superstition of that period; that He might call them away therefrom, while requesting it to be performed to Himself, as if He desired that no sin should be committed in making idols.
Anf-03 v.iv.iii.xxii Pg 18
See Isa. i. 11–14. By calling them yours, as having been performed2979 2979 Fecerat seems the better reading: q.d. “which he had performed,” etc. Oehler reads fecerant. after the giver’s own will, and not according to the religion of God (since he displayed them as his own, and not as God’s), the Almighty in this passage, demonstrated how suitable to the conditions of the case, and how reasonable, was His rejection of those very offerings which He had commanded to be made to Him.
Anf-03 iv.ix.iii Pg 9
Isa. i. 15. and again, “Woe! sinful nation; a people full of sins; wicked sons; ye have quite forsaken God, and have provoked unto indignation the Holy One of Israel.”1169 1169
Anf-03 vi.iv.xiv Pg 5
Isa. i. 15. for fear Christ should utterly shudder. We, however, not only raise, but even expand them; and, taking our model from the Lord’s passion8849 8849 i.e. from the expansion of the hands on the cross. even in prayer we confess8850 8850 Or, “give praise.” to Christ.
Anf-01 viii.iv.cxl Pg 3
Isa. xxix. 13. Abraham" title="269" id="viii.iv.cxl-p3.2"/>And besides, they beguile themselves and you, supposing that the everlasting kingdom will be assuredly given to those of the dispersion who are of Abraham after the flesh, although they be sinners, and faithless, and disobedient towards God, which the Scriptures have proved is not the case. For if so, Isaiah would never have said this: ‘And unless the Lord of Sabaoth had left us a seed, we would have been like Sodom and Gomorrah.’2484 2484
Anf-01 ii.ii.xv Pg 2
Isa. xxix. 13; Matt. xv. 8; Mark vii. 6. And again: “They bless with their mouth, but curse with their heart.”61 61
Anf-01 viii.iv.xlviii Pg 3
Comp. Isa. xxix. 13. Now assuredly, Trypho,” I continued,” [the proof] that this man2096 2096 Or, “such a man.” is the Christ of God does not fail, though I be unable to prove that He existed formerly as Son of the Maker of all things, being God, and was born a man by the Virgin. But since I have certainly proved that this man is the Christ of God, whoever He be, even if I do not prove that He pre-existed, and submitted to be born a man of like passions with us, having a body, according to the Father’s will; in this last matter alone is it just to say that I have erred, and not to deny that He is the Christ, though it should appear that He was born man of men, and [nothing more] is proved [than this], that He has become Christ by election. For there are some, my friends,” I said, “of our race,2097 2097 Some read, “of your race,” referring to the Ebionites. Maranus believes the reference is to the Ebionites, and supports in a long note the reading “our,” inasmuch as Justin would be more likely to associate these Ebionites with Christians than with Jews, even though they were heretics. who admit that He is Christ, while holding Him to be man of men; with whom I do not agree, nor would I,2098 2098 Langus translates: “Nor would, indeed, many who are of the same opinion as myself say so.” even though most of those who have [now] the same opinions as myself should say so; since we were enjoined by Christ Himself to put no faith in human doctrines,2099 2099 [Note this emphatic testimony of primitive faith.] but in those proclaimed by the blessed prophets and taught by Himself.”
Anf-01 ix.vi.xiii Pg 11
Isa. xxix. 13. He does not call the law given by Moses commandments of men, but the traditions of the elders themselves which they had invented, and in upholding which they made the law of God of none effect, and were on this account also not subject to His Word. For this is what Paul says concerning these men: “For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth.”3943 3943
Anf-01 viii.iv.lxxviii Pg 8
Isa. xxix. 13, 14.
Anf-02 ii.iii.xii Pg 16.1
Anf-02 vi.iii.i.ix Pg 9.1
Anf-02 vi.iii.ii.viii Pg 10.1
Anf-02 vi.iv.ii.xiv Pg 6.1
Anf-02 vi.iv.iv.v Pg 26.1
Anf-03 v.iv.v.xii Pg 41
Isa. xxix. 13. He has yet put His own Sabbaths (those, that is, which were kept according to His prescription) in a different position; for by the same prophet, in a later passage,3892 3892
Anf-03 v.iv.v.xvii Pg 46
Isa. xxix. 13. Otherwise, how absurd it were that a new god, a new Christ, the revealer of a new and so grand a religion should denounce as obstinate and disobedient those whom he had never had it in his power to make trial of!
Anf-03 v.iv.v.xli Pg 11
Isa. xxix. 13. When led before the council, He is asked whether He is the Christ.5103 5103
Anf-03 v.iv.vi.xi Pg 33
Isa. xxix. 13. in these angry words: “Ye shall hear with your ears, and not understand; and see with your eyes, but not perceive;”5710 5710
Anf-03 v.iv.vi.xiv Pg 28
Isa. xxix. 13 (Sept.) moreover, as “having gathered themselves together against the Lord and against His Christ”5863 5863
Anf-02 vi.iv.ii.xviii Pg 4.1
Anf-01 ii.ii.xv Pg 4
Ps. lxxviii. 36, 37. “Let the deceitful lips become silent,”63 63
Anf-01 ii.ii.xv Pg 4
Ps. lxxviii. 36, 37. “Let the deceitful lips become silent,”63 63
Anf-01 ix.vi.iii Pg 22
Jer. iv. 22.
Anf-02 vi.iii.i.ix Pg 11.1
Anf-01 ii.ii.xxxv Pg 9
Ps. l. 16–23. The reader will observe how the Septuagint followed by Clement differs from the Hebrew.
knowledge,155 155 Or, “knowledge of immortality.” “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”156 156
Anf-02 vi.iv.iv.xxi Pg 15.1
Anf-02 vi.iv.vi.xiv Pg 35.1
Anf-02 vi.iv.i.xxvii Pg 19.1
Anf-02 vi.iv.v.i Pg 14.1
Anf-01 ix.ii.xx Pg 3
Hos. iv. 1. they strive to give the same reference. And, “There is none that understandeth, or that seeketh after God: they have all gone out of the way, they are together become unprofitable,”2908 2908
Anf-01 v.iv.vii Pg 6
Hos. v. 1. For “he that does not heal himself in his own works, is the brother of him that destroys himself.”770 770
Anf-03 v.ix.xvi Pg 11
Gen. vi. 6. tempting Abraham, as if ignorant of what was in man; offended with persons, and then reconciled to them; and whatever other (weaknesses and imperfections) the heretics lay hold of (in their assumptions) as unworthy of God, in order to discredit the Creator, not considering that these circumstances are suitable enough for the Son, who was one day to experience even human sufferings—hunger and thirst, and tears, and actual birth and real death, and in respect of such a dispensation “made by the Father a little less than the angels.”7970 7970
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 58
Comp. Isa. v. 2 in LXX. and Lowth. —the clouds being celestial benefits, which were commanded not to be forthcoming to the house of Israel; for it “had borne thorns”—whereof that house of Israel had wrought a crown for Christ—and not “righteousness, but a clamour,”—the clamour whereby it had extorted His surrender to the cross.1435 1435
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 cry”4704 4704
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 cry”4704 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 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 nations”3419 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 cry”4704 4704
Anf-03 v.iv.v.xxix Pg 56
Isa. v. 7. (of oppression). The same God who had taught them to act as He commanded them,4705 4705 Ex præcepto. was now requiring that they should act of their own accord.4706 4706 Ex arbitrio. He who had sown the precept, was now pressing to an abundant harvest from it. But how absurd, that he should now be commanding them to judge righteously, who was destroying God the righteous Judge! For the Judge, who commits to prison, and allows no release out of it without the payment of “the very last mite,”4707 4707
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 cry”4704 4704
Anf-02 ii.iv.viii Pg 5.3
*marg:
Anf-01 ix.vi.xxvii Pg 23
1 Sam. xii. 3. And when the people had said to him, “Thou hast not tyrannized, neither hast thou oppressed us neither hast thou taken ought of any man’s hand,” he called the Lord to witness, saying, “The Lord is witness, and His Anointed is witness this day, that ye have not found ought in my hand. And they said to him, He is witness.” In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: “For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ;”4168 4168
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-02 vi.iii.i.ix Pg 22.1
Anf-02 vi.iii.i.ix Pg 36.1
Anf-03 v.iv.iv.xxiii Pg 9
Isa. i. 3, 4. So likewise that conditional threat of the sword, “If ye refuse and hear me not, the sword shall devour you,”3423 3423
Anf-03 iv.ix.iii Pg 10
Isa. i. 4. This, therefore, was God’s foresight,—that of giving circumcision to Israel, for a sign whence they might be distinguished when the time should arrive wherein their above-mentioned deserts should prohibit their admission into Jerusalem: which circumstance, because it was to be, used to be announced; and, because we see it accomplished, is recognised by us. For, as the carnal circumcision, which was temporary, was in wrought for “a sign” in a contumacious people, so the spiritual has been given for salvation to an obedient people; while the prophet Jeremiah says, “Make a renewal for you, and sow not in thorns; be circumcised to God, and circumcise the foreskin of your heart:”1170 1170
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.vi Pg 16
Isa. i. 4. If, however, you would rather refer to God Himself, instead of to Christ, the whole imputation of Jewish ignorance from the first, through an unwillingness to allow that even anciently3171 3171 Retro. the Creator’s word and Spirit—that is to say, His Christ—was despised and not acknowledged by them, you will even in this subterfuge be defeated. For when you do not deny that the Creator’s Son and Spirit and Substance is also His Christ, you must needs allow that those who have not acknowledged the Father have failed likewise to acknowledge the Son through the identity of their natural substance;3172 3172 Per ejusdem substantiæ conditionem. for if in Its fulness It has baffled man’s understanding, much more has a portion of It, especially when partaking of the fulness.3173 3173
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.cxxiii Pg 4
Deut. xxxii. 20; Isa. xlii. 19 f. Is God’s commendation of you honourable? and is God’s testimony seemly for His servants? You are not ashamed though you often hear these words. You do not tremble at God’s threats, for you are a people foolish and hard-hearted. ‘Therefore, behold, I will proceed to remove this people,’ saith the Lord; ‘and I will remove them, and destroy the wisdom of the wise, and hide the understanding of the prudent.’2426 2426
Anf-01 viii.iv.xx Pg 7
Deut. xxxii. 6; 20.
Anf-02 vi.iii.i.viii Pg 30.1
Anf-03 v.iv.v.xxxi Pg 28
Deut. xxxii. 20, 21. —even with us, whose hope the Jews still entertain.4752 4752 Gerunt: although vainly at present (“jam vana in Judæis”—Oehler); Semler conjectures “gemunt, bewail.” But this hope the Lord says they should not realize;4753 4753 Gustaturos. “Sion being left as a cottage4754 4754 Specula, “a look-out;” σκηνή is the word in LXX. in a vineyard, as a lodge in a garden of cucumbers,”4755 4755
Anf-01 v.iii.ix Pg 14
Ps. vi., Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης.] on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”692 692
Anf-03 v.iv.v.xxvii Pg 37
Isa. xxviii. 14. and again, “They that demand you shall rule over you.”4610 4610
Anf-01 viii.iv.cxl Pg 3
Isa. xxix. 13. Abraham" title="269" id="viii.iv.cxl-p3.2"/>And besides, they beguile themselves and you, supposing that the everlasting kingdom will be assuredly given to those of the dispersion who are of Abraham after the flesh, although they be sinners, and faithless, and disobedient towards God, which the Scriptures have proved is not the case. For if so, Isaiah would never have said this: ‘And unless the Lord of Sabaoth had left us a seed, we would have been like Sodom and Gomorrah.’2484 2484
Anf-01 ii.ii.xv Pg 2
Isa. xxix. 13; Matt. xv. 8; Mark vii. 6. And again: “They bless with their mouth, but curse with their heart.”61 61
Anf-01 viii.iv.xlviii Pg 3
Comp. Isa. xxix. 13. Now assuredly, Trypho,” I continued,” [the proof] that this man2096 2096 Or, “such a man.” is the Christ of God does not fail, though I be unable to prove that He existed formerly as Son of the Maker of all things, being God, and was born a man by the Virgin. But since I have certainly proved that this man is the Christ of God, whoever He be, even if I do not prove that He pre-existed, and submitted to be born a man of like passions with us, having a body, according to the Father’s will; in this last matter alone is it just to say that I have erred, and not to deny that He is the Christ, though it should appear that He was born man of men, and [nothing more] is proved [than this], that He has become Christ by election. For there are some, my friends,” I said, “of our race,2097 2097 Some read, “of your race,” referring to the Ebionites. Maranus believes the reference is to the Ebionites, and supports in a long note the reading “our,” inasmuch as Justin would be more likely to associate these Ebionites with Christians than with Jews, even though they were heretics. who admit that He is Christ, while holding Him to be man of men; with whom I do not agree, nor would I,2098 2098 Langus translates: “Nor would, indeed, many who are of the same opinion as myself say so.” even though most of those who have [now] the same opinions as myself should say so; since we were enjoined by Christ Himself to put no faith in human doctrines,2099 2099 [Note this emphatic testimony of primitive faith.] but in those proclaimed by the blessed prophets and taught by Himself.”
Anf-01 ix.vi.xiii Pg 11
Isa. xxix. 13. He does not call the law given by Moses commandments of men, but the traditions of the elders themselves which they had invented, and in upholding which they made the law of God of none effect, and were on this account also not subject to His Word. For this is what Paul says concerning these men: “For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth.”3943 3943
Anf-01 viii.iv.lxxviii Pg 8
Isa. xxix. 13, 14.
Anf-02 ii.iii.xii Pg 16.1
Anf-02 vi.iii.i.ix Pg 9.1
Anf-02 vi.iii.ii.viii Pg 10.1
Anf-02 vi.iv.ii.xiv Pg 6.1
Anf-02 vi.iv.iv.v Pg 26.1
Anf-03 v.iv.v.xii Pg 41
Isa. xxix. 13. He has yet put His own Sabbaths (those, that is, which were kept according to His prescription) in a different position; for by the same prophet, in a later passage,3892 3892
Anf-03 v.iv.v.xvii Pg 46
Isa. xxix. 13. Otherwise, how absurd it were that a new god, a new Christ, the revealer of a new and so grand a religion should denounce as obstinate and disobedient those whom he had never had it in his power to make trial of!
Anf-03 v.iv.v.xli Pg 11
Isa. xxix. 13. When led before the council, He is asked whether He is the Christ.5103 5103
Anf-03 v.iv.vi.xi Pg 33
Isa. xxix. 13. in these angry words: “Ye shall hear with your ears, and not understand; and see with your eyes, but not perceive;”5710 5710
Anf-03 v.iv.vi.xiv Pg 28
Isa. xxix. 13 (Sept.) moreover, as “having gathered themselves together against the Lord and against His Christ”5863 5863
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 ii.ii.xliii Pg 4
See Num. xvii. What think ye, beloved? Did not Moses know beforehand that this would happen? Undoubtedly he knew; but he acted thus, that there might be no sedition in Israel, and that the name of the true and only God might be glorified; to whom be glory for ever and ever. Amen.
Anf-01 ii.ii.xv Pg 4
Ps. lxxviii. 36, 37. “Let the deceitful lips become silent,”63 63
Anf-01 ii.ii.xv Pg 4
Ps. lxxviii. 36, 37. “Let the deceitful lips become silent,”63 63
Anf-01 ii.ii.viii Pg 6
Isa. i. 16–20. Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].
Anf-01 viii.ii.xliv Pg 3
Isa. i. 16, etc. And that expression, “The sword shall devour you,” does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, “The sword shall devour you: for the mouth of the Lord hath spoken it.” And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. And so, too, Plato, when he says, “The blame is his who chooses, and God is blameless,”1858 1858 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed. Paris, 1853.] took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl,1859 1859 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291–298.] or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.
Anf-01 ix.vi.xlii Pg 15
Isa. i. 16. Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. For this reason, therefore, He has termed those “angels of the devil,” and “children of the wicked one,”4448 4448
Anf-01 viii.ii.lxi Pg 4
Isa. i. 16–20.
Anf-02 vi.iii.iii.xii Pg 21.1
Anf-02 vi.iv.v.xiv Pg 116.1
Anf-02 iv.ii.iii.xii Pg 2.1
Anf-03 v.iv.iii.xix Pg 6
Isa. i. 16, 17. be fond of the divine expostulations:2926 2926
Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19. And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359 4359
Anf-01 v.xvi.i Pg 5
Isa. i. 19. And again, “Ye shall eat flesh even as herbs.”1270 1270
Anf-02 vi.ii.x Pg 14.1
1588 Cod. Sin. here has the singular, “one who ruminates.” upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589 1589 Literally, “holy age.” [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590 1590 Cod. Sin. inserts again, “rightly.” explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.
Anf-02 vi.iv.i.xviii Pg 8.1
Anf-02 vi.iv.vi.vi Pg 28.1
Anf-03 v.viii.xxvi Pg 8
Isa. i. 19. the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467 7467
Anf-02 vi.iv.ii.xxii Pg 7.1
Anf-03 iv.ix.xiii Pg 63
See Isa. lv. 6, 7. in “the time of their visitation,”1440 1440 *marg:
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-02 vi.iii.i.ix Pg 70.1
Anf-02 vi.iii.iii.iii Pg 11.1
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-02 vi.iii.iii.iii Pg 11.1
Anf-02 vi.iii.i.ix Pg 70.1
Anf-02 vi.iii.iii.iii Pg 11.1
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 v.vii.i Pg 6
Isa. v. 26, Isa. xlix. 22. for all ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church.
Anf-03 v.iv.v.xiv Pg 27
Isa. v. 26. swiftly, because hastening towards the fulness of the times; with speed, because unclogged by the weights of the ancient law. They shall neither hunger nor thirst. Therefore they shall be filled,—a promise which is made to none but those who hunger and thirst. And again He says: “Behold, my servants shall be filled, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty.”3959 3959
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-02 vi.iii.i.ix Pg 70.1
Anf-02 vi.iii.iii.iii Pg 11.1
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-02 vi.iii.iii.iii Pg 11.1
Anf-03 v.iv.v.xxix Pg 42
Vel: or, “if you please;” indicating some uncertainty in the quotation. The passage is more like Jer. xv. 14 than anything in Isaiah (see, however, Isa. xxx. 27; 30). by Isaiah, “A fire has been kindled in mine anger.” He cannot lie. If it is not He who uttered His voice out of even the burning bush, it can be of no importance4691 4691 Viderit. what fire you insist upon being understood. Even if it be but figurative fire, yet, from the very fact that he takes from my element illustrations for His own sense, He is mine, because He uses what is mine. The similitude of fire must belong to Him who owns the reality thereof. But He will Himself best explain the quality of that fire which He mentioned, when He goes on to say, “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division.”4692 4692
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-02 vi.iii.i.ix Pg 70.1
Anf-02 vi.iii.iii.iii Pg 11.1
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-02 vi.iii.iii.iii Pg 11.1
Treasury of Scriptural Knowledge, Chapter 7VERSE (20) - Isa 10:6 2Ki 16:7,8 2Ch 28:20,21 Jer 27:6,7 Eze 5:1-4; 29:18,20
|
|
PARALLEL VERSE BIBLE
|
