| |  |
PARALLEL HISTORY BIBLE - Isaiah 7:6
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 7:6 αναβησομεθα εις 1519 την 3588 ιουδαιαν 2449 2453 και 2532 συλλαλησαντες αυτοις 846 αποστρεψομεν αυτους 846 προς 4314 ημας 2248 και 2532 βασιλευσομεν 936 5692 αυτης 846 τον 3588 υιον 5207 ταβεηλ
Douay Rheims Bible Let us go up to Juda, and rouse it up, and draw it away to us, and make the son of Tabeel king in the midst thereof.
King James Bible - Isaiah 7:6 Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal:
World English Bible "Let's go up against Judah, and tear it apart, and let's divide it among ourselves, and set up a king in its midst, even the son of Tabeel."
Early Church Father Links Npnf-209 iii.iv.iii.xiv Pg 63
World Wide Bible Resources
Isaiah 7:6
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.ii.xxxix Pg 2
Isa. ii. 3. And that it did so come to pass, we can convince you. For from Jerusalem there went out into the world, men, twelve in number, and these illiterate, of no ability in speaking: but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God; and we who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ. For that saying, “The tongue has sworn but the mind is unsworn,”1850 1850 Eurip., Hipp., 608. might be imitated by us in this matter. But if the soldiers enrolled by you, and who have taken the military oath, prefer their allegiance to their own life, and parents, and country, and all kindred, though you can offer them nothing incorruptible, it were verily ridiculous if we, who earnestly long for incorruption, should not endure all things, in order to obtain what we desire from Him who is able to grant it.
Anf-01 ix.vi.xxxv Pg 10
Isa. ii. 3, 4; Mic. iv. 2, 3. If therefore another law and word, going forth from Jerusalem, brought in such a [reign of] peace among the Gentiles which received it (the word), and convinced, through them, many a nation of its folly, then [only] it appears that the prophets spake of some other person. But if the law of liberty, that is, the word of God, preached by the apostles (who went forth from Jerusalem) throughout all the earth, caused such a change in the state of things, that these [nations] did form the swords and war-lances into ploughshares, and changed them into pruning-hooks for reaping the corn, [that is], into instruments used for peaceful purposes, and that they are now unaccustomed to fighting, but when smitten, offer also the other cheek,4347 4347
Anf-02 vi.ii.i Pg 6.1
1449 This sentence is entirely omitted in the Latin. I am therefore persuaded of this, and fully convinced in my own mind, that since I began to speak among you I understand many things, because the Lord hath accompanied me in the way of righteousness. I am also on this account bound1450 1450 The Latin text is here quite different, and seems evidently corrupt. We have followed the Cod. Sin., as does Hilgenfeld. by the strictest obligation to love you above my own soul, because great are the faith and love dwelling in you, while you hope for the life which He has promised.1451 1451 Literally, “in the hope of His life.” Considering this, therefore, that if I should take the trouble to communicate to you some portion of what I have myself received, it will prove to me a sufficient reward that I minister to such spirits, I have hastened briefly to write unto you, in order that, along with your faith, ye might have perfect knowledge. The doctrines of the Lord, then, are three:1452 1452 The Greek is here totally unintelligible: it seems impossible either to punctuate or construe it. We may attempt to represent it as follows: “The doctrines of the Lord, then, are three: Life, Faith, and Hope, our beginning and end; and Righteousness, the beginning and the end of judgment; Love and Joy and the Testimony of gladness for works of righteousness.” We have followed the ancient Latin text, which Hilgenfeld also adopts, though Weitzäcker and others prefer the Greek. the hope of life, the beginning and the completion of it. For the Lord hath made known to us by the prophets both the things which are past and present, giving us also the first-fruits of the knowledge1453 1453 Instead of “knowledge” (
Anf-03 iv.ix.iii Pg 14
Isa. ii. 2, 3. —not of Esau, the former son, but of Jacob, the second; that is, of our “people,” whose “mount” is Christ, “præcised without concisors’ hands,1174 1174
Anf-03 v.iv.iv.xxi Pg 8
Isa. ii. 2, 3. The gospel will be this “way,” of the new law and the new word in Christ, no longer in Moses. “And He shall judge among the nations,” even concerning their error. “And these shall rebuke a large nation,” that of the Jews themselves and their proselytes. “And they shall beat their swords into ploughshares, and their spears3396 3396 Sibynas, Σιβύνη· ὅπλον δόρατι παραπλήσιον. Hesychius, “Sibynam appellant Illyrii telum venabuli simile.” Paulus, ex Festo, p. 336, Müll. (Oehler.) into pruning-hooks;” in other words, they shall change into pursuits of moderation and peace the dispositions of injurious minds, and hostile tongues, and all kinds of evil, and blasphemy. “Nation shall not lift up sword against nation,” shall not stir up discord. “Neither shall they learn war any more,”3397 3397
Anf-03 v.iv.vi.iv Pg 17
Isa. ii. 3. and “that we might receive the adoption of sons,”5337 5337
Anf-03 iv.xi.iii Pg 14
Isa. ii. 3. rather than from Greece. Christ made a mistake, too, in sending forth fishermen to preach, rather than the sophist. Whatever noxious vapours, accordingly, exhaled from philosophy, obscure the clear and wholesome atmosphere of truth, it will be for Christians to clear away, both by shattering to pieces the arguments which are drawn from the principles of things—I mean those of the philosophers—and by opposing to them the maxims of heavenly wisdom—that is, such as are revealed by the Lord; in order that both the pitfalls wherewith philosophy captivates the heathen may be removed, and the means employed by heresy to shake the faith of Christians may be repressed. We have already decided one point in our controversy with Hermogenes, as we said at the beginning of this treatise, when we claimed the soul to be formed by the breathing1519 1519 Flatu. of God, and not out of matter. We relied even there on the clear direction of the inspired statement which informs us how that “the Lord God breathed on man’s face the breath of life, so that man became a living soul”1520 1520
Anf-03 v.iv.v.i Pg 17
Isa. ii. 3. —some other law, that is, and another word. In short, says he, “He shall judge among the nations, and shall rebuke many people;”3492 3492
Anf-03 iv.ix.iii Pg 17
Isa. ii. 3, 4. Who else, therefore, are understood but we, who, fully taught by the new law, observe these practices,—the old law being obliterated, the coming of whose abolition the action itself1177 1177 i.e., of beating swords into ploughs, etc. demonstrates? For the wont of the old law was to avenge itself by the vengeance of the glaive, and to pluck out “eye for eye,” and to inflict retaliatory revenge for injury.1178 1178
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-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.
Anf-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.
Anf-01 viii.iv.cxxx Pg 2
Deut. xxxii. 43. and I added what follows of the passage: “ ‘Rejoice, O ye nations, with His people, and let all the angels of God be strengthened in Him: for the blood of His sons He avenges, and will avenge, and will recompense His enemies with vengeance, and will recompense those that hate Him; and the Lord will purify the land of His people.’ And by these words He declares that we, the nations, rejoice with His people, —to wit, Abraham, and Isaac, and Jacob, and the prophets, and, in short, all of that people who are well-pleasing to God, according to what has been already agreed on between us. But we will not receive it of all your nation; since we know from Isaiah2459 2459 Isa. lxvi. 24. that the members of those who have transgressed shall be consumed by the worm and unquenchable fire, remaining immortal; so that they become a spectacle to all flesh. But in addition to these, I wish, sirs,” said I, “to add some other passages from the very words of Moses, from which you may understand that God has from of old dispersed all men according to their kindreds and tongues; and out of all kindreds has taken to Himself your kindred, a useless, disobedient, and faithless generation; and has shown that those who were selected out of every nation have obeyed His will through Christ,—whom He calls also Jacob, and names Israel, —and these, then, as I mentioned fully previously, must be Jacob and Israel. For when He says, ‘Rejoice, O ye nations, with His people,’ He allots the same inheritance to them, and does not call them by the same name;2460 2460 The reading is, “and calls them by the same name.” But the whole argument shows that the Jews and Gentiles are distinguished by name. [But that Gentiles are also called (Israel) by the same name is the point here.] but when He says that they as Gentiles rejoice with His people, He calls them Gentiles to reproach you. For even as you provoked Him to anger by your idolatry, so also He has deemed those who were idolaters worthy of knowing His will, and of inheriting His inheritance.
Anf-01 viii.ii.xli Pg 2
Ps. xcvi. 1, etc. This last clause, which is not extant in our copies, either of the LXX, or of the Hebrew, Justin charged the Jews with erasing. See Dial. Tryph., c. 73. [Concerning the eighteen Jewish alterations, see Pearson on the Creed, art. iv. p. 335. Ed. London, 1824.]
Anf-01 ix.vi.x Pg 4
Ps. xcvi. 1. and Esaias, “Sing unto the Lord a new hymn. His beginning (initium), His name is glorified from the height of the earth: they declare His powers in the isles.”3902 3902
Anf-01 viii.iv.lxxiii Pg 0
Anf-01 viii.iv.lxxiv Pg 0
Anf-02 vi.ii.i Pg 7.1
Repentance, men understand, so far as nature is able, to be an emotion of the mind arising from disgust8421 8421 “Offensa sententiæ pejoris;” or possibly, “the miscarriage of some,” etc. at some previously cherished worse sentiment: that kind of men I mean which even we ourselves were in days gone by—blind, without the Lord’s light. From the reason of repentance, however, they are just as far as they are from the Author of reason Himself. Reason, in fact, is a thing of God, inasmuch as there is nothing which God the Maker of all has not provided, disposed, ordained by reason—nothing which He has not willed should be handled and understood by reason. All, therefore, who are ignorant of God, must necessarily be ignorant also of a thing which is His, because no treasure-house8422 8422 Thesaurus. at all is accessible to strangers. And thus, voyaging all the universal course of life without the rudder of reason, they know not how to shun the hurricane which is impending over the world.8423 8423 Sæculo. [Erasmus doubted the genuineness of this treatise, partly because of the comparative purity of its style. See Kaye, p. 42.] Moreover, how irrationally they behave in the practice of repentance, it will be enough briefly to show just by this one fact, that they exercise it even in the case of their good deeds. They repent of good faith, of love, of simple-heartedness, of patience, of mercy, just in proportion as any deed prompted by these feelings has fallen on thankless soil. They execrate their own selves for having done good; and that species chiefly of repentance which is applied to the best works they fix in their heart, making it their care to remember never again to do a good turn. On repentance for evil deeds, on the contrary, they lay lighter stress. In short, they make this same (virtue) a means of sinning more readily than a means of right-doing.
Npnf-201 iii.xvi.iv Pg 33
Npnf-201 iii.xvi.i Pg 9
Anf-01 viii.iv.lxxiii Pg 0
Anf-01 viii.iv.lxxiv Pg 0
Anf-03 v.iv.v.xv Pg 52
Jer. xvii. 5. Whereas in Psalm cxvii. it is said: “It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to place hope in princes.”4032 4032
Anf-03 v.iv.v.xv Pg 52
Jer. xvii. 5. Whereas in Psalm cxvii. it is said: “It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to place hope in princes.”4032 4032
Anf-01 ix.vi.vi Pg 4
Isa. xii. 4. For neither in an ambiguous, nor arrogant, nor boastful manner, does He say these things; but since it was impossible, without God, to come to a knowledge of God, He teaches men, through His Word, to know God. To those, therefore, who are ignorant of these matters, and on this account imagine that they have discovered another Father, justly does one say, “Ye do err, not knowing the Scriptures, nor the power of God.”3846 3846
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-01 vii.ii.iv Pg 3
[See Grabe, apud Routh, 1. 29.] [Testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John and a friend of Polycarp, in the fourth of his books; for five books were composed by him. And he added, saying, “Now these things are credible to believers. And Judas the traitor,” says he, “not believing, and asking, ‘How shall such growths be accomplished by the Lord?’ the Lord said, ‘They shall see who shall come to them.’ These, then, are the times mentioned by the prophet Isaiah: ‘And the wolf shall lie down with the lamb,’ etc. (Isa. xi. 6 ff.).”]
Anf-03 v.v.xi Pg 20
Isa. xi. 6. when the Father shall have put beneath the feet of His Son His enemies,6245 6245
Anf-03 v.iv.v.xxiv Pg 45
Isa. xi. 8, 9. And, indeed, we are aware (without doing violence to the literal sense of the passage, since even these noxious animals have actually been unable to do hurt where there has been faith) that under the figure of scorpions and serpents are portended evil spirits, whose very prince is described4457 4457 Deputetur. by the name of serpent, dragon, and every other most conspicuous beast in the power of the Creator.4458 4458 Penes Creatorem. This power the Creator conferred first of all upon His Christ, even as the ninetieth Psalm says to Him: “Upon the asp and the basilisk shalt Thou tread; the lion and the dragon shalt Thou trample under foot.”4459 4459
Anf-03 v.iv.iv.v Pg 10
Isa. xli. 18, 19, inexactly quoted. In like manner, when, foretelling the conversion of the Gentiles, He says, “The beasts of the field shall honour me, the dragons and the owls,” He surely never meant to derive3151 3151 Relaturus. His fortunate omens from the young of birds and foxes, and from the songsters of marvel and fable. But why enlarge on such a subject? When the very apostle whom our heretics adopt,3152 3152 Hæreticorum apostolus. We have already referred to Marcion’s acceptance of St. Paul’s epistles. It has been suggested that Tertullian in the text uses hæreticorum apostolus as synonymous with ethnicorum apostolus="apostle of the Gentiles,” in which case allusion to St. Paul would of course be equally clear. But this interpretation is unnecessary. interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves;3153 3153
Anf-01 ix.vi.xxiii Pg 2
Isa. iv. 4. when He washed the disciples’ feet with His own hands.4125 4125
Anf-02 vi.iii.iii.ix Pg 7.1
Anf-02 vi.iii.iii.ix Pg 8.1
Anf-01 viii.ii.liii Pg 2
Isa. liv. 1. For all the Gentiles were “desolate” of the true God, serving the works of their hands; but the Jews and Samaritans, having the word of God delivered to them by the prophets, and always expecting the Christ, did not recognise Him when He came, except some few, of whom the Spirit of prophecy by Isaiah had predicted that they should be saved. He spoke as from their person: “Except the Lord had left us a seed, we should have been as Sodom and Gomorrah.”1880 1880
Anf-01 ix.ii.xi Pg 15
Isa. liv. 1; Gal. iv. 27. For in reference to these points, and others of a like nature, the apostle exclaims: “Oh! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past finding out!”2798 2798
Anf-02 vi.ii.i Pg 30.1
Anf-02 vi.iv.ii.vi Pg 10.1
Anf-01 ix.vii.xxxv Pg 21
Isa. liv. 11–14. And yet again does he say the same thing: “Behold, I make Jerusalem a rejoicing, and my people [a joy]; for the voice of weeping shall be no more heard in her, nor the voice of crying. Also there shall not be there any immature [one], nor an old man who does not fulfil his time: for the youth shall be of a hundred years; and the sinner shall die a hundred years old, yet shall be accursed. And they shall build houses, and inhabit them themselves; and shall plant vineyards, and eat the fruit of them themselves, and shall drink wine. And they shall not build, and others inhabit; neither shall they prepare the vineyard, and others eat. For as the days of the tree of life shall be the days of the people in thee; for the works of their hands shall endure.”4764 4764
Npnf-201 iii.xvi.iv Pg 157
Npnf-201 iii.xvi.iv Pg 136
Anf-01 ix.vi.xxi Pg 59
Hos. i. 6–9. in order that, as says the apostle, “what was not a people may become a people; and she who did not obtain mercy may obtain mercy. And it shall come to pass, that in the place where it was said, This is not a people, there shall they be called the children of the living God.”4110 4110
Anf-01 viii.iv.xix Pg 3
Hos. i. and Hos. ii. one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992 1992
Anf-03 v.iv.v.xvi Pg 45
The sense rather than the words of Hos. i. 6; 9. —that is, the (Jewish) nation. Thenceforth Christ extended to all men the law of His Father’s compassion, excepting none from His mercy, as He omitted none in His invitation. So that, whatever was the ampler scope of His teaching, He received it all in His heritage of the nations. “And as ye would that men should do to you, do ye also to them likewise.”4078 4078
Anf-01 viii.iv.xix Pg 3
Hos. i. and Hos. ii. one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992 1992
Anf-03 iv.ix.iii Pg 27
See Hos. i. 10; 1 Pet. ii. 10. by accepting the new law above mentioned, and the new circumcision before foretold.
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-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.iv.v.v Pg 2.1
Anf-02 vi.iv.iv.xxi Pg 42.1
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 42.1
Anf-02 vi.ii.viii Pg 28.1
Anf-02 vi.iii.ii.xi Pg 41.1
Anf-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
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-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
Anf-01 ii.ii.vii Pg 3
Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5. Jonah proclaimed destruction to the Ninevites;37 37
Anf-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
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-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
Anf-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
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-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
Anf-03 iv.ix.viii Pg 10
See Dan. ix . 24–; 27. It seemed best to render with the strictest literality, without regard to anything else; as an idea will thus then be given of the condition of the text, which, as it stands, differs widely, as will be seen, from the Hebrew and also from the LXX., as it stands in the ed. Tisch. Lips. 1860, to which I always adapt my references.
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-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-03 v.x.ii Pg 12
Deut. xiii. 1. But also in another section,8238 8238 Of course our division of the Scripture by chapter and verse did not exist in the days of Tertullian.—Tr. “If, however, thy brother, the son of thy father or of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend who is as thine own soul, solicit thee, saying secretly, Let us go and serve other gods, which thou knowest not, nor did thy fathers, of the gods of the nations which are round about thee, very nigh unto thee or far off from thee, do not consent to go with him, and do not hearken to him. Thine eye shall not spare him, neither shalt thou pity, neither shalt thou preserve him; thou shalt certainly inform upon him. Thine hand shall be first upon him to kill him, and afterwards the hand of thy people; and ye shall stone him, and he shall die, seeing he has sought to turn thee away from the Lord thy God.”8239 8239
Anf-01 v.vi.iii Pg 8
Deut. xiii. 6; 18. You ought therefore to “hate those that hate God, and to waste away [with grief] on account of His enemies.”899 899
Anf-03 v.iv.v.xv Pg 51
Isa. iii. 12. In another passage He forbids all implicit trust in man, and likewise in the applause of man; as by the prophet Jeremiah: “Cursed be the man that trusteth in man.”4031 4031
Anf-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
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-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
Anf-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
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-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
Anf-01 ii.ii.vii Pg 3
Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5. Jonah proclaimed destruction to the Ninevites;37 37
Anf-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
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-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-02 vi.ii.viii Pg 28.1
Anf-02 vi.iii.ii.xi Pg 41.1
Anf-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
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-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
Anf-03 iv.ix.viii Pg 10
See Dan. ix . 24–; 27. It seemed best to render with the strictest literality, without regard to anything else; as an idea will thus then be given of the condition of the text, which, as it stands, differs widely, as will be seen, from the Hebrew and also from the LXX., as it stands in the ed. Tisch. Lips. 1860, to which I always adapt my references.
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-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-03 v.x.ii Pg 12
Deut. xiii. 1. But also in another section,8238 8238 Of course our division of the Scripture by chapter and verse did not exist in the days of Tertullian.—Tr. “If, however, thy brother, the son of thy father or of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend who is as thine own soul, solicit thee, saying secretly, Let us go and serve other gods, which thou knowest not, nor did thy fathers, of the gods of the nations which are round about thee, very nigh unto thee or far off from thee, do not consent to go with him, and do not hearken to him. Thine eye shall not spare him, neither shalt thou pity, neither shalt thou preserve him; thou shalt certainly inform upon him. Thine hand shall be first upon him to kill him, and afterwards the hand of thy people; and ye shall stone him, and he shall die, seeing he has sought to turn thee away from the Lord thy God.”8239 8239
Anf-01 v.vi.iii Pg 8
Deut. xiii. 6; 18. You ought therefore to “hate those that hate God, and to waste away [with grief] on account of His enemies.”899 899
Anf-03 v.iv.v.xv Pg 51
Isa. iii. 12. In another passage He forbids all implicit trust in man, and likewise in the applause of man; as by the prophet Jeremiah: “Cursed be the man that trusteth in man.”4031 4031
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.iv.i.vi Pg 2.1
Anf-02 vi.iv.iv.iii Pg 5.1
Anf-02 vi.iv.i.vi Pg 2.1
Anf-02 vi.iv.iv.iii Pg 5.1
Anf-01 viii.ii.lxiii Pg 2
Isa. i. 3. And Jesus the Christ, because the Jews knew not what the Father was, and what the Son, in like manner accused them; and Himself said, “No one knoweth the Father, but the Son; nor the Son, but the Father, and they to whom the Son revealeth Him.”1899 1899
Anf-01 ix.ii.xx Pg 2
Isa. i. 3. they pervert his words to mean ignorance of the invisible Bythus. And that which is spoken by Hosea, “There is no truth in them, nor the knowledge of God,”2907 2907
Anf-01 viii.ii.xxxvii Pg 2
Isa. i. 3. This quotation varies only in one word from that of the LXX. And again elsewhere, when the same prophet speaks in like manner from the person of the Father, “What is the house that ye will build for Me? saith the Lord. The heaven is My throne, and the earth is My footstool.”1842 1842
Anf-01 viii.ii.lxiii Pg 6
Isa. i. 3. And again, Jesus, as we have already shown, while He was with them, said, “No one knoweth the Father, but the Son; nor the Son but the Father, and those to whom the Son will reveal Him.”1903 1903
Anf-02 vi.iii.i.ix Pg 15.1
Anf-02 vi.ii.x Pg 6.1
1580
Anf-02 vi.iii.ii.viii Pg 36.1
Anf-02 vi.iv.v.viii Pg 32.1
Anf-03 v.iv.iv.vi Pg 14
Isa. i. 2, 3. We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet: “The person of our Spirit, Christ the Lord,”3169 3169 This seems to be a translation with a slight alteration of the LXX. version of Lam. iv. 20, πνεῦμα προσώπου ἡμῶν Χριστὸς Κύριος . who from the beginning was both heard and seen as the Father’s vicegerent in the name of God), are well aware that His words, when actually upbraiding Israel, were the same as those which it was foretold that He should denounce against him: “Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger.”3170 3170
Anf-03 v.iv.v.xxv Pg 38
Isa. i. 3. nor to the Gentiles: “For, behold,” says He, “of the nations I have no man.”4501 4501
Anf-03 vi.vii.iv Pg 11
Obsequii. For the sentiment, compare Isa. i. 3. Finally, (the creatures) which obey, acknowledge their masters. Do we hesitate to listen diligently to Him to whom alone we are subjected—that is, the Lord? But how unjust is it, how ungrateful likewise, not to repay from yourself the same which, through the indulgence of your neighbour, you obtain from others, to him through whom you obtain it! Nor needs there more words on the exhibition of obedience9040 9040 Obsequii. due from us to the Lord God; for the acknowledgment9041 9041 See above, “the creatures…acknowledge their masters.” of God understands what is incumbent on it. Lest, however, we seem to have inserted remarks on obedience9042 9042 Obsequio. as something irrelevant, (let us remember) that obedience9043 9043 Obsequio. itself is drawn from patience. Never does an impatient man render it, or a patient fail to find pleasure9044 9044 “Oblectatur” Oehler reads with the mss. The editors, as he says, have emended “Obluctatur,” which Mr. Dodgson reads. in it. Who, then, could treat largely (enough) of the good of that patience which the Lord God, the Demonstrator and Acceptor of all good things, carried about in His own self?9045 9045 See the previous chapter. To whom, again, would it be doubtful that every good thing ought, because it pertains9046 9046 See the previous chapter. to God, to be earnestly pursued with the whole mind by such as pertain to God? By means of which (considerations) both commendation and exhortation9047 9047 See chap. i. on the subject of patience are briefly, and as it were in the compendium of a prescriptive rule, established.9048 9048 [All our author’s instances of this principle of the Præscriptio are noteworthy, as interpreting its use in the Advs. Hæreses.]
Anf-03 v.iv.vi.xiv Pg 27
Isa. i. 3. and as to their preferring the establishment of their own righteousness, (the Creator again describes them as) “teaching for doctrines the commandments of men;”5862 5862
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 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-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-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
Anf-02 vi.iii.i.viii Pg 28.1
Treasury of Scriptural Knowledge, Chapter 7VERSE (6) - Isa 2:3; 5:24; 14:8,13
|
|
PARALLEL VERSE BIBLE
|
