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PARALLEL HISTORY BIBLE - Isaiah 9:5
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LXX- Greek Septuagint - Isaiah 9:5 οτι 3754 παιδιον 3813 εγεννηθη 1080 5681 ημιν 2254 υιος 5207 και 2532 εδοθη 1325 5681 ημιν 2254 ου 3739 3757 η 2228 1510 5753 3739 3588 αρχη 746 εγενηθη 1096 5675 επι 1909 του 3588 ωμου αυτου 847 και 2532 καλειται 2564 5743 το 3588 ονομα 3686 αυτου 847 μεγαλης 3173 βουλης 1012 αγγελος 32 εγω 1473 γαρ 1063 αξω ειρηνην 1515 επι 1909 τους 3588 αρχοντας 758 ειρηνην 1515 και 2532 υγιειαν αυτω 846
Douay Rheims Bible For every violent taking of spoils, with tumult, and garment mingled with blood, shall be burnt, and be fuel for the fire.
King James Bible - Isaiah 9:5 For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire.
World English Bible For all the armor of the armed man in the noisy battle, and the garments rolled in blood, will be for burning, fuel for the fire.
Early Church Father Links Anf-06 iii.iv.iii.vii Pg 3, Anf-09 xv.iii.i.xlii Pg 8, Npnf-110 VI_1 Pg 41, Npnf-110 VI_1 Pg 41, Npnf-202 ii.vi.viii Pg 24, Npnf-204 xix.ii.xiii Pg 3, Npnf-207 ii.xvi Pg 146
World Wide Bible Resources
Isaiah 9:5
Early Christian Commentary - (A.D. 100 - A.D. 325) 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 ix.iv.xvii Pg 26
Ex. xvii. 16 (LXX.). For this cause, too, He suddenly removed those children belonging to the house of David, whose happy lot it was to have been born at that time, that He might send them on before into His kingdom; He, since He was Himself an infant, so arranging it that human infants should be martyrs, slain, according to the Scriptures, for the sake of Christ, who was born in Bethlehem of Judah, in the city of David.3591 3591
Anf-03 iv.ix.x Pg 33
See Ex. xvii. 8–16; and comp. Col. ii. 14, 15. Why, again, did the same Moses, after the prohibition of any “likeness of anything,”1339 1339
Anf-01 viii.iv.lxiii Pg 5
Ps. cx. 4. —does this not declare to you2182 2182 Or, “to us.” that [He was] from of old,2183 2183 ἄνωθεν; in Lat. vers. antiquitus, which Maranus prefers. and that the God and Father of all things intended Him to be begotten by a human womb? And speaking in other words, which also have been already quoted, [he says]: ‘Thy throne, O God, is for ever and ever: a sceptre of rectitude is the sceptre of Thy kingdom. Thou hast loved righteousness, and hast hated iniquity: therefore God, even thy God, hath anointed Thee with the oil of gladness above Thy fellows. [He hath anointed Thee] with myrrh, and oil, and cassia from Thy garments, from the ivory palaces, whereby they made Thee glad. Kings’ daughters are in Thy honour. The queen stood at Thy right hand, clad in garments embroidered with gold.2184 2184 Literally, “garments of gold, variegated.” Hearken, O daughter, and behold, and incline thine ear, and forget thy people and the house of thy father; and the King shall desire thy beauty: because he is thy Lord, and thou shalt worship Him.’2185 2185
Anf-01 viii.iv.cxviii Pg 2
Ps. cx. 4. and what this prediction means; and the prophecy of Isaiah which says, ‘His burial is taken away from the midst,’2394 2394
Anf-01 viii.iv.lxxxiii Pg 3
Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.] enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, ‘The gods of the nations are demons.’ And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons.2278 2278 This last clause is thought to be an interpolation. And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.
Anf-01 viii.iv.xxxii Pg 4
Ps. cx. ‘The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.2031 2031 πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault. He shall drink of the brook in the way; therefore shall He lift up the head.’
Anf-01 viii.iv.xxxiii Pg 0
Anf-03 iv.ix.ii Pg 16
Bible:Heb.7.10 Bible:Heb.7.15 Bible:Heb.7.17">Gen. xiv. 18, Ps. cx. (cix. in. LXX.) 4; Heb. v. 10, vii. 1–3, 10, 15, 17. if, before the priesthood of the Levitical law, there were not levites who were wont to offer sacrifices to God? For thus, after the above-mentioned patriarchs, was the Law given to Moses, at that (well-known) time after their exode from Egypt, after the interval and spaces of four hundred years. In fact, it was after Abraham’s “four hundred and thirty years”1151 1151
Anf-03 iv.ix.xiv Pg 24
See Ps. cx. (cix. in LXX.) 4; Heb. v. 5–10. So, again, I will make an interpretation of the two goats which were habitually offered on the fast-day.1467 1467
Anf-03 v.iv.vi.ix Pg 33
Ps. cx. 4. relates to (Christ) Himself. Hezekiah was no priest; and even if he had been one, he would not have been a priest for ever. “After the order,” says He, “of Melchizedek.” Now what had Hezekiah to do with Melchizedek, the priest of the most high God, and him uncircumcised too, who blessed the circumcised Abraham, after receiving from him the offering of tithes? To Christ, however, “the order of Melchizedek” will be very suitable; for Christ is the proper and legitimate High Priest of God. He is the Pontiff of the priesthood of the uncircumcision, constituted such, even then, for the Gentiles, by whom He was to be more fully received, although at His last coming He will favour with His acceptance and blessing the circumcision also, even the race of Abraham, which by and by is to acknowledge Him. Well, then, there is also another Psalm, which begins with these words: “Give Thy judgments, O God, to the King,” that is, to Christ who was to come as King, “and Thy righteousness unto the King’s son,”5612 5612
Anf-03 v.xi.viii Pg 8
See Ps. cx. 4, and the references there. For that Melchizedek, he says, was a heavenly Virtue of pre-eminent grace; in that Christ acts for human beings, being made their Deprecator and Advocate: Melchizedek does so8416 8416 The Latin here is very careless, unless, with Routh, we suggest “et” for “eo,” and render: “and that what Christ does,” etc., “Melchizedek does,” etc. for heavenly angels and Virtues. For to such a degree, he says, is he better than Christ, that he is ἀπάτωρ (fatherless), ἀμήτωρ (motherless), ἀγενεαλογητον (without genealogy), of whom neither the beginning nor the end has been comprehended, nor can be comprehended.8417 8417
Anf-03 v.iv.vi.ix Pg 20
Ps. cx. was a chant in honour of Hezekiah,5599 5599 In Ezechiam cecinisse. because “he went up to the house of the Lord,”5600 5600
Anf-03 v.iv.vi.ix Pg 23
Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him. Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah. This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasion—David’s victories over the neighboring heathen. are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602 5602 Nos. have published Gospels (to the credibility of which we have to thank5603 5603 Debemus. them5604 5604 Istos: that is, the Jews (Rigalt.). for having given some confirmation, indeed, already in so great a subject5605 5605 Utique jam in tanto opere. ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606 5606 Natum esse quum maxime. and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son. For although He says of all the people (Israel), “I have begotten5607 5607 Generavi: Sept. ἐγέννησα. children,”5608 5608
Anf-01 vi.ii.iv Pg 5
Dan. vii. 7, 8, also very inaccurately cited. Ye ought therefore to understand. And this also I further beg of you, as being one of you, and loving you both individually and collectively more than my own soul, to take heed now to yourselves, and not to be like some, adding largely to your sins, and saying, “The covenant is both theirs and ours.”1472 1472 We here follow the Latin text in preference to the Greek, which reads merely, “the covenant is ours.” What follows seems to show the correctness of the Latin, as the author proceeds to deny that the Jews had any further interest in the promises. But they thus finally lost it, after Moses had already received it. For the Scripture saith, “And Moses was fasting in the mount forty days and forty nights, and received the covenant from the Lord, tables of stone written with the finger of the hand of the Lord;”1473 1473
Anf-01 ix.vii.xxvi Pg 5
Dan. vii. 8, etc. Then, further on, in the interpretation of the vision, there was said to him: “The fourth beast shall be the fourth kingdom upon earth, which shall excel all other kingdoms, and devour the whole earth, and tread it down, and cut it in pieces. And its ten horns are ten kings which shall arise; and after them shall arise another, who shall surpass in evil deeds all that were before him, and shall overthrow three kings; and he shall speak words against the most high God, and wear out the saints of the most high God, and shall purpose to change times and laws; and [everything] shall be given into his hand until a time of times and a half time,”4666 4666
Anf-01 viii.viii.v Pg 3
Ps. cxv. 5. ), that they can do all things, though they be but devils, as saith the Scripture, “The gods of the nations are devils,”2621 2621
Anf-03 iv.vi.x Pg 4
Ps. cxv. 4–8. By means of these organs, indeed, we are to enjoy flowers; but if he declares that those who make idols will be like them, they already are so who use anything after the style of idol adornings. “To the pure all things are pure: so, likewise, all things to the impure are impure;”411 411
Anf-03 iv.iv.iv Pg 8
Ps. cxv. 8. In our version, “They that make them are like unto them.” Tertullian again agrees with the LXX. And why should I, a man of limited memory, suggest anything further? Why recall anything more from the Scriptures? As if either the voice of the Holy Spirit were not sufficient; or else any further deliberation were needful, whether the Lord cursed and condemned by priority the artificers of those things, of which He curses and condemns the worshippers!
Anf-01 viii.ii.ix Pg 2
[Isa. xliv. 9–20; Jer. x. 3.] carving and cutting, casting and hammering, fashion the materials? And often out of vessels of dishonour, by merely changing the form, and making an image of the requisite shape, they make what they call a god; which we consider not only senseless, but to be even insulting to God, who, having ineffable glory and form, thus gets His name attached to things that are corruptible, and require constant service. And that the artificers of these are both intemperate, and, not to enter into particulars, are practised in every vice, you very well know; even their own girls who work along with them they corrupt. What infatuation! that dissolute men should be said to fashion and make gods for your worship, and that you should appoint such men the guardians of the temples where they are enshrined; not recognising that it is unlawful even to think or say that men are the guardians of gods.
Anf-03 v.viii.iii Pg 4
Let not those who seem worthy of credit, but teach strange doctrines,1082 1082
Anf-02 vi.iv.v.xiv Pg 192.1
Anf-02 vi.iii.i.viii Pg 26.1
Anf-02 vi.iv.iv.xxi Pg 58.1
Anf-02 vi.ii.viii Pg 16.1
Anf-01 viii.iv.cii Pg 2
Gen. iii. 15. Could He not have at once created a multitude of men? But yet, since He knew that it would be good, He created both angels and men free to do that which is righteous, and He appointed periods of time during which He knew it would be good for them to have the exercise of free-will; and because He likewise knew it would be good, He made general and particular judgments; each one’s freedom of will, however, being guarded. Hence Scripture says the following, at the destruction of the tower, and division and alteration of tongues: ‘And the Lord said, Behold, the people is one, and they have all one language; and this they have begun to do: and now nothing will be restrained from them of all which they have attempted to do.’2338 2338
Anf-01 ix.vi.xli Pg 14
Gen. iii. 15. And the Lord summed up in Himself this enmity, when He was made man from a woman, and trod upon his [the serpent’s] head, as I have pointed out in the preceding book.
Anf-01 ix.vii.xxii Pg 3
Gen. iii. 15. For from that time, He who should be born of a woman, [namely] from the Virgin, after the likeness of Adam, was preached as keeping watch for the head of the serpent. This is the seed of which the apostle says in the Epistle to the Galatians, “that the law of works was established until the seed should come to whom the promise was made.”4629 4629
Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv. nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Anf-01 ii.ii.x Pg 3
Gen. xii. 1–3. And again, on his departing from Lot, God said to him. “Lift up thine eyes, and look from the place where thou now art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall thy seed also be numbered.”47 47
Anf-01 ix.vi.xxii Pg 2
Gal. iii. 5–9; Gen. xii. 3. For which [reasons the apostle] declared that this man was not only the prophet of faith, but also the father of those who from among the Gentiles believe in Jesus Christ, because his faith and ours are one and the same: for he believed in things future, as if they were already accomplished, because of the promise of God; and in like manner do we also, because of the promise of God, behold through faith that inheritance [laid up for us] in the [future] kingdom.
Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv. nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Npnf-201 iii.vi.iv Pg 20
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 viii.iv.cvi Pg 2
Num. xxiv. 17. and another Scripture says, ‘Behold a man; the East is His name.’2358 2358
Anf-01 ix.iv.x Pg 12
Num. xxiv. 17. But Matthew says that the Magi, coming from the east, exclaimed “For we have seen His star in the east, and are come to worship Him;”3383 3383
Npnf-201 iii.ix.vi Pg 5
Anf-02 vi.iii.iii.iii Pg 11.1
Anf-01 vi.ii.xii Pg 26
Isa. xlv. 1. Behold how David calleth Him Lord and the Son of God.
Anf-03 iv.ix.vii Pg 3
The reference is to Isa. xlv. 1. A glance at the LXX. will at once explain the difference between the reading of our author and the genuine reading. One letter—an “ι”—makes all the difference. For Κύρῳ has been read Κυρίῳ. In the Eng. ver. we read “His Anointed.” whose right hand I have holden, that the nations may hear Him: the powers of kings will I burst asunder; I will open before Him the gates, and the cities shall not be closed to Him.” Which very thing we see fulfilled. For whose right hand does God the Father hold but Christ’s, His Son?—whom all nations have heard, that is, whom all nations have believed,—whose preachers, withal, the apostles, are pointed to in the Psalms of David: “Into the universal earth,” says he, “is gone out their sound, and unto the ends of the earth their words.”1219 1219
Anf-03 v.ix.xi Pg 18
Isa. xlv. 1. Likewise, in the same prophet, He says to the Father respecting the Son: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We brought a report concerning Him, as if He were a little child, as if He were a root in a dry ground, who had no form nor comeliness.”7891 7891
Anf-03 v.ix.xxviii Pg 12
Here Tertullian reads τῷ Χριστῷ μου Κυρίῳ, instead of Κύρῳ, “to Cyrus,” in Isa. xlv. 1. the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, “That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,”8172 8172
Anf-03 iv.ix.vii Pg 6
See Isa. xlv. 1, 2 (especially in Lowth’s version and the LXX.). opened. Although there be withal a spiritual sense to be affixed to these expressions,—that the hearts of individuals, blockaded in various ways by the devil, are unbarred by the faith of Christ,—still they have been evidently fulfilled, inasmuch as in all these places dwells the “people” of the Name of Christ. For who could have reigned over all nations but Christ, God’s Son, who was ever announced as destined to reign over all to eternity? For if Solomon “reigned,” why, it was within the confines of Judea merely: “from Beersheba unto Dan” the boundaries of his kingdom are marked.1222 1222
Anf-01 ix.ii.vi Pg 11
Isa. xlv. 5, 6, Isa. xlvi. 9. They further teach that the spirits of wickedness derived their origin from grief. Hence the devil, whom they also call Cosmocrator (the ruler of the world), and the demons, and the angels, and every wicked spiritual being that exists, found the source of their existence. They represent the Demiurge as being the son of that mother of theirs (Achamoth), and Cosmocrator as the creature of the Demiurge. Cosmocrator has knowledge of what is above himself, because he is a spirit of wickedness; but the Demiurge is ignorant of such things, inasmuch as he is merely animal. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is, in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions.
Anf-01 ix.ii.xxx Pg 9
Ex. xx. 5; Isa. xlv. 5, 6. Such are the falsehoods which these people invent.
Anf-01 ix.vii.xxxi Pg 7
Jer. viii. 16. This, too, is the reason that this tribe is not reckoned in the Apocalypse along with those which are saved.4705 4705
Anf-02 vi.ii.viii Pg 31.3
Anf-03 v.ix.xvi Pg 17
Joel ii. 10; Ps. xcvii. 5. who holdeth the whole world in His hand “like a nest;”7976 7976
Anf-02 vi.iii.i.viii Pg 26.1
Anf-02 vi.iii.i.viii Pg 26.1
Anf-01 vi.ii.xii Pg 26
Isa. xlv. 1. Behold how David calleth Him Lord and the Son of God.
Anf-03 iv.ix.vii Pg 3
The reference is to Isa. xlv. 1. A glance at the LXX. will at once explain the difference between the reading of our author and the genuine reading. One letter—an “ι”—makes all the difference. For Κύρῳ has been read Κυρίῳ. In the Eng. ver. we read “His Anointed.” whose right hand I have holden, that the nations may hear Him: the powers of kings will I burst asunder; I will open before Him the gates, and the cities shall not be closed to Him.” Which very thing we see fulfilled. For whose right hand does God the Father hold but Christ’s, His Son?—whom all nations have heard, that is, whom all nations have believed,—whose preachers, withal, the apostles, are pointed to in the Psalms of David: “Into the universal earth,” says he, “is gone out their sound, and unto the ends of the earth their words.”1219 1219
Anf-03 v.ix.xi Pg 18
Isa. xlv. 1. Likewise, in the same prophet, He says to the Father respecting the Son: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We brought a report concerning Him, as if He were a little child, as if He were a root in a dry ground, who had no form nor comeliness.”7891 7891
Anf-03 v.ix.xxviii Pg 12
Here Tertullian reads τῷ Χριστῷ μου Κυρίῳ, instead of Κύρῳ, “to Cyrus,” in Isa. xlv. 1. the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, “That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,”8172 8172
Anf-03 iv.ix.vii Pg 6
See Isa. xlv. 1, 2 (especially in Lowth’s version and the LXX.). opened. Although there be withal a spiritual sense to be affixed to these expressions,—that the hearts of individuals, blockaded in various ways by the devil, are unbarred by the faith of Christ,—still they have been evidently fulfilled, inasmuch as in all these places dwells the “people” of the Name of Christ. For who could have reigned over all nations but Christ, God’s Son, who was ever announced as destined to reign over all to eternity? For if Solomon “reigned,” why, it was within the confines of Judea merely: “from Beersheba unto Dan” the boundaries of his kingdom are marked.1222 1222
Anf-01 vi.ii.xi Pg 7
Isa. xlv. 2, 3. And “He shall dwell in a lofty cave of the strong rock.”1597 1597
Anf-02 vi.iii.iii.xii Pg 15.1
Anf-02 vi.iv.v.iv Pg 9.1
Anf-02 vi.iv.v.x Pg 13.1
Anf-03 v.iv.v.xxv Pg 18
Isa. xlv. 3, Sept. And again: “Who else shall scatter the tokens of ventriloquists,4481 4481 Ventriloquorum, Greek ἐγγαστριμύθων. and the devices of those who divine out of their own heart; turning wise men backward, and making their counsels foolish?”4482 4482
Anf-03 v.iv.vi.vi Pg 6
Isa. xlv. 3 (Septuagint). Now, that that god should have ever hidden anything who had never made a cover wherein to practise concealment, is in itself a wholly incredible idea. If he existed, concealment of himself was out of the question—to say nothing5430 5430 Nedum. of any of his religious ordinances.5431 5431 Sacramenta. The Creator, on the contrary, was as well known in Himself as His ordinances were. These, we know, were publicly instituted5432 5432 Palam decurrentia. in Israel; but they lay overshadowed with latent meanings, in which the wisdom of God was concealed,5433 5433 Delitescebat. to be brought to light by and by amongst “the perfect,” when the time should come, but “pre-ordained in the counsels of God before the ages.”5434 5434
Anf-03 v.iv.vi.xiv Pg 33
Isa. xlv. 3. Hence, then, came the exclamation, “O the depth of the riches and the wisdom of God!” For His treasures were now opening out. This is the purport of what Isaiah said, and of (the apostle’s own) subsequent quotation of the self-same passage, of the prophet: “Who hath known the mind of the Lord? or who hath been His counsellor? Who hath first given to Him, and it shall be recompensed to him again?”5868 5868
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-01 ix.vi.xxxiv Pg 52
Isa. vi. 1; Ps. cx. 1. others beheld Him coming on the clouds as the Son of man;4293 4293
Anf-03 vi.ii.xii Pg 8
Or, as some read, “in the cross.” And in another prophet He declares, “All day long I have stretched forth My hands to an unbelieving people, and one that gainsays My righteous way.”1612 1612
Anf-03 v.iv.vi.xi Pg 6
Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37" id="v.iv.vi.xi-p6.1" parsed="|Dan|2|19|2|20;|Dan|3|28|3|29;|Dan|4|34|0|0;|Dan|4|37|0|0" osisRef="Bible:Dan.2.19-Dan.2.20 Bible:Dan.3.28-Dan.3.29 Bible:Dan.4.34 Bible:Dan.4.37">Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37. Now, if the title of Father may be claimed for (Marcion’s) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also “the Father of mercies,”5683 5683
Anf-01 v.xiv.vi Pg 11
Prov. viii. 22, 23; 25.
Anf-03 v.v.xlv Pg 3
Prov. viii. 22, 23. Then that the Word was produced, “through whom all things were made, and without whom nothing was made.”6594 6594
Anf-01 viii.ii.xxxiv Pg 2
Mic. v. 2. Now there is a village in the land of the Jews, thirty-five stadia from Jerusalem, in which Jesus Christ was born, as you can ascertain also from the registers of the taxing made under Cyrenius, your first procurator in Judæa.
Anf-01 viii.iv.lxxviii Pg 2
Mic. v. 2. Accordingly the Magi from Arabia came to Bethlehem and worshipped the Child, and presented Him with gifts, gold and frankincense, and myrrh; but returned not to Herod, being warned in a revelation after worshipping the Child in Bethlehem. And Joseph, the spouse of Mary, who wished at first to put away his betrothed Mary, supposing her to be pregnant by intercourse with a man, i.e., from fornication, was commanded in a vision not to put away his wife; and the angel who appeared to him told him that what is in her womb is of the Holy Ghost. Then he was afraid, and did not put her away; but on the occasion of the first census which was taken in Judæa, under Cyrenius, he went up from Nazareth, where he lived, to Bethlehem, to which he belonged, to be enrolled; for his family was of the tribe of Judah, which then inhabited that region. Then along with Mary he is ordered to proceed into Egypt, and remain there with the Child until another revelation warn them to return into Judæa. But when the Child was born in Bethlehem, since Joseph could not find a lodging in that village, he took up his quarters in a certain cave near the village; and while they were there Mary brought forth the Christ and placed Him in a manger, and here the Magi who came from Arabia found Him. I have repeated to you,” I continued, “what Isaiah foretold about the sign which foreshadowed the cave; but for the sake of those who have come with us to-day, I shall again remind you of the passage.” Then I repeated the passage from Isaiah which I have already written, adding that, by means of those words, those who presided over the mysteries of Mithras were stirred up by the devil to say that in a place, called among them a cave, they were initiated by him.2244 2244 Text has, by “them;” but Maranus says the artifice lay in the priest’s compelling the initiated to say that Mithras himself was the initiator in the cave. “So Herod, when the Magi from Arabia did not return to him, as he had asked them to do, but had departed by another way to their own country, according to the commands laid on them; and when Joseph, with Mary and the Child, had now gone into Egypt, as it was revealed to them to do; as he did not know the Child whom the Magi had gone to worship, ordered simply the whole of the children then in Bethlehem to be massacred. And Jeremiah prophesied that this would happen, speaking by the Holy Ghost thus: ‘A voice was heard in Ramah, lamentation and much wailing, Rachel weeping for her children; and she would not be comforted, because they are not.’2245 2245
Anf-03 iv.ix.xiii Pg 3
Mic. v. 2; Matt. ii. 3–; 6. Tertullian’s Latin agrees rather with the Greek of St. Matthew than with the LXX. But if hitherto he has not been born, what “leader” was it who was thus announced as to proceed from the tribe of Judah, out of Bethlehem? For it behoves him to proceed from the tribe of Judah and from Bethlehem. But we perceive that now none of the race of Israel has remained in Bethlehem; and (so it has been) ever since the interdict was issued forbidding any one of the Jews to linger in the confines of the very district, in order that this prophetic utterance also should be perfectly fulfilled: “Your land is desert, your cities burnt up by fire,”—that is, (he is foretelling) what will have happened to them in time of war “your region strangers shall eat up in your sight, and it shall be desert and subverted by alien peoples.”1384 1384
Npnf-201 iii.vi.viii Pg 4
Anf-02 vi.iii.iii.iii Pg 11.1
Anf-01 vi.ii.xii Pg 26
Isa. xlv. 1. Behold how David calleth Him Lord and the Son of God.
Anf-03 iv.ix.vii Pg 3
The reference is to Isa. xlv. 1. A glance at the LXX. will at once explain the difference between the reading of our author and the genuine reading. One letter—an “ι”—makes all the difference. For Κύρῳ has been read Κυρίῳ. In the Eng. ver. we read “His Anointed.” whose right hand I have holden, that the nations may hear Him: the powers of kings will I burst asunder; I will open before Him the gates, and the cities shall not be closed to Him.” Which very thing we see fulfilled. For whose right hand does God the Father hold but Christ’s, His Son?—whom all nations have heard, that is, whom all nations have believed,—whose preachers, withal, the apostles, are pointed to in the Psalms of David: “Into the universal earth,” says he, “is gone out their sound, and unto the ends of the earth their words.”1219 1219
Anf-03 v.ix.xi Pg 18
Isa. xlv. 1. Likewise, in the same prophet, He says to the Father respecting the Son: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We brought a report concerning Him, as if He were a little child, as if He were a root in a dry ground, who had no form nor comeliness.”7891 7891
Anf-03 v.ix.xxviii Pg 12
Here Tertullian reads τῷ Χριστῷ μου Κυρίῳ, instead of Κύρῳ, “to Cyrus,” in Isa. xlv. 1. the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, “That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,”8172 8172
Anf-03 iv.ix.vii Pg 6
See Isa. xlv. 1, 2 (especially in Lowth’s version and the LXX.). opened. Although there be withal a spiritual sense to be affixed to these expressions,—that the hearts of individuals, blockaded in various ways by the devil, are unbarred by the faith of Christ,—still they have been evidently fulfilled, inasmuch as in all these places dwells the “people” of the Name of Christ. For who could have reigned over all nations but Christ, God’s Son, who was ever announced as destined to reign over all to eternity? For if Solomon “reigned,” why, it was within the confines of Judea merely: “from Beersheba unto Dan” the boundaries of his kingdom are marked.1222 1222
Anf-01 ix.ii.vi Pg 11
Isa. xlv. 5, 6, Isa. xlvi. 9. They further teach that the spirits of wickedness derived their origin from grief. Hence the devil, whom they also call Cosmocrator (the ruler of the world), and the demons, and the angels, and every wicked spiritual being that exists, found the source of their existence. They represent the Demiurge as being the son of that mother of theirs (Achamoth), and Cosmocrator as the creature of the Demiurge. Cosmocrator has knowledge of what is above himself, because he is a spirit of wickedness; but the Demiurge is ignorant of such things, inasmuch as he is merely animal. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is, in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions.
Anf-01 ix.ii.xxx Pg 9
Ex. xx. 5; Isa. xlv. 5, 6. Such are the falsehoods which these people invent.
Anf-01 ix.vii.xxxi Pg 7
Jer. viii. 16. This, too, is the reason that this tribe is not reckoned in the Apocalypse along with those which are saved.4705 4705
Anf-02 vi.ii.viii Pg 31.3
Anf-03 v.ix.xvi Pg 17
Joel ii. 10; Ps. xcvii. 5. who holdeth the whole world in His hand “like a nest;”7976 7976
Anf-01 ix.vi.xlii Pg 13
Jer. v. 8. And Isaiah, when preaching in Judea, and reasoning with Israel, termed them “rulers of Sodom” and “people of Gomorrah;”4446 4446
Anf-02 vi.iii.i.v Pg 20.1
Anf-02 vi.iii.ii.x Pg 12.1
Anf-02 vi.iv.iii Pg 238.1
Anf-02 vi.iv.iii Pg 247.1
Anf-02 vi.iv.iv.iii Pg 15.1
Anf-02 vi.iii.i.ix Pg 11.1
Anf-01 ix.vi.xxvi Pg 10
Jer. ix. 2. [A “remote dwelling-place” rather (σταθμὸν ἔσχατον according to LXX.) to square with the argument.] in order that both the sower and the reaper may rejoice together in the kingdom of Christ, who is present with all those who were from the beginning approved by God, who granted them His Word to be present with them.4148 4148 [The touching words which conclude the former paragraph are illustrated by the noble sentence which begins this paragraph. The childlike spirit of these Fathers recognises Christ everywhere, in the Old Testament, prefigured by countless images and tokens in paternal and legal (ceremonial) forms.]
Anf-01 ix.vi.xlii Pg 13
Jer. v. 8. And Isaiah, when preaching in Judea, and reasoning with Israel, termed them “rulers of Sodom” and “people of Gomorrah;”4446 4446
Anf-02 vi.iii.i.v Pg 20.1
Anf-02 vi.iii.ii.x Pg 12.1
Anf-02 vi.iv.iii Pg 238.1
Anf-02 vi.iv.iii Pg 247.1
Anf-02 vi.iv.iv.iii Pg 15.1
Anf-02 vi.iii.i.ix Pg 11.1
Anf-01 ix.vi.xxvi Pg 10
Jer. ix. 2. [A “remote dwelling-place” rather (σταθμὸν ἔσχατον according to LXX.) to square with the argument.] in order that both the sower and the reaper may rejoice together in the kingdom of Christ, who is present with all those who were from the beginning approved by God, who granted them His Word to be present with them.4148 4148 [The touching words which conclude the former paragraph are illustrated by the noble sentence which begins this paragraph. The childlike spirit of these Fathers recognises Christ everywhere, in the Old Testament, prefigured by countless images and tokens in paternal and legal (ceremonial) forms.]
Anf-01 ix.vi.xix Pg 13
Isa. xxx. 1. In order, therefore, that their inner wish and thought, being brought to light, may show that God is without blame, and worketh no evil —that God who reveals what is hidden [in the heart], but who worketh not evil—when Cain was by no means at rest, He saith to him: “To thee shall be his desire, and thou shalt rule over him.”4044 4044
Anf-01 viii.iv.lxxix Pg 5
Isa. xxx. 1–5. And, further, Zechariah tells, as you yourself have related, that the devil stood on the right hand of Joshua the priest, to resist him; and [the Lord] said, ‘The Lord, who has taken2253 2253 ἐκδεξάμενος; in chap. cxv. inf. it is ἐκλεξάμενος. Jerusalem, rebuke thee.’2254 2254
Anf-02 vi.iii.i.ix Pg 19.1
Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi. So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273 1273
Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi. So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273 1273
Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi. So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273 1273
Anf-02 vi.iv.iv.xxi Pg 52.1
Anf-01 ix.iv.xi Pg 22
Lam. iv. 20, after LXX. But salvation, as being flesh: for “the Word was made flesh, and dwelt among us.”3414 3414
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.
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.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 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi. So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273 1273
Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi. So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273 1273
Anf-03 v.iv.iii.xvii Pg 7
2 Kings xx. i. and restoring his kingly state to the monarch of Babylon after his complete repentance;2903 2903
Anf-02 iv.ii.ii.xxxviii Pg 3.1
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 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi. So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273 1273
Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi. So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273 1273
Anf-01 ix.vii.xxxv Pg 20
Isa. xxxi. 9, Isa. xxxii. 1. And with regard to the foundation on which it shall be rebuilt, he says: “Behold, I will lay in order for thee a carbuncle stone, and sapphire for thy foundations; and I will lay thy ramparts with jasper, and thy gates with crystal, and thy wall with choice stones: and all thy children shall be taught of God, and great shall be the peace of thy children; and in righteousness shalt thou be built up.”4763 4763
Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi. So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273 1273
Anf-02 vi.iv.v.xiv Pg 190.1
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-03 v.iv.ii.xxi Pg 6
Ps. ii. 3, 1, 2. And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy2568 2568 Æmulum. of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it. But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement2569 2569 Derogaretur. of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.2570 2570 Nutabat. Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin2571 2571 Census. but such as reposes its Christian faith in the Creator.2572 2572 In Creatore christianizet. But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day.2573 2573 Obduxeris. For this sense of the word, see Apol. 1. sub init. “sed obducimur,” etc. Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion’s time no other God in the rule of sacred truth2574 2574 Sacramenti. than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law. Our previous position2575 2575 Definito. is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet,2576 2576 That is, “inspired.” and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering.2577 2577 Nihil retractare oportebat. For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator.2578 2578 [Kaye, p. 274.]
Anf-03 v.iv.vi.iii Pg 38
Ps. ii. 1, 2. in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law,5303 5303
Anf-03 v.iv.v.xlii Pg 10
Ps. ii. 1, 2. The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously5129 5129 Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This ξένιον was the Roman lautia, “a state entertainment to distinguished foreigners in the city.” by Pilate,5130 5130
Anf-03 v.viii.xx Pg 6
Ps. ii. 1, 2. He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.”7399 7399
Npnf-201 iii.vi.iii Pg 13
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-03 v.iv.iv.xxii Pg 9
Comp. Ps. ii. 2, 3, with Acts iv. 25–30. What did the apostles thereupon suffer? You answer: Every sort of iniquitous persecutions, from men that belonged indeed to that Creator who was the adversary of Him whom they were preaching. Then why does the Creator, if an adversary of Christ, not only predict that the apostles should incur this suffering, but even express His displeasure3407 3407 Exprobrat. thereat? For He ought neither to predict the course of the other god, whom, as you contend, He knew not, nor to have expressed displeasure at that which He had taken care to bring about. “See how the righteous perisheth, and no man layeth it to heart; and how merciful men are taken away, and no man considereth. For the righteous man has been removed from the evil person.”3408 3408
Anf-03 v.iv.vi.iii Pg 37
Ps. ii. 3. since the time when “the nations became tumultuous, and the people imagined vain counsels;” when “the kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ,”5302 5302
Anf-03 v.iv.vi.iv Pg 40
Ps. ii. 3; 2. All those, therefore, who had been delivered from the yoke of slavery he would earnestly have to obliterate the very mark of slavery—even circumcision, on the authority of the prophet’s prediction. He remembered how that Jeremiah had said, “Circumcise the foreskins of your heart;”5359 5359
Anf-03 v.iv.ii.xxi Pg 6
Ps. ii. 3, 1, 2. And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy2568 2568 Æmulum. of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it. But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement2569 2569 Derogaretur. of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.2570 2570 Nutabat. Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin2571 2571 Census. but such as reposes its Christian faith in the Creator.2572 2572 In Creatore christianizet. But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day.2573 2573 Obduxeris. For this sense of the word, see Apol. 1. sub init. “sed obducimur,” etc. Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion’s time no other God in the rule of sacred truth2574 2574 Sacramenti. than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law. Our previous position2575 2575 Definito. is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet,2576 2576 That is, “inspired.” and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering.2577 2577 Nihil retractare oportebat. For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator.2578 2578 [Kaye, p. 274.]
Anf-02 iv.ii.ii.xxxviii Pg 3.1
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 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 v.xviii.v Pg 2
2 Kings xxii.; xxiii. To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king.1371 1371
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-02 vi.iii.i.vii Pg 40.1
Anf-02 vi.iv.vi.vii Pg 4.1
Anf-02 vi.iv.vi.vii Pg 4.3
Anf-03 vi.ii.iv Pg 9
Literally, “in hope of His faith.” Now, being desirous to write many things to you, not as your teacher, but as becometh one who loves you, I have taken care not to fail to write to you from what I myself possess, with a view to your purification.1476 1476 The Greek is here incorrect and unintelligible; and as the Latin omits the clause, our translation is merely conjectural. Hilgenfeld’s text, if we give a somewhat peculiar meaning to ἐλλιπεῖν, may be translated: “but as it is becoming in one who loves you not to fail in giving you what we have, I, though the very offscouring of you, have been eager to write to you.” We take earnest1477 1477
Anf-01 v.xviii.v Pg 2
2 Kings xxii.; xxiii. To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king.1371 1371
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.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-02 vi.iii.i.vii Pg 40.1
Anf-02 vi.iv.vi.vii Pg 4.1
Anf-02 vi.iv.vi.vii Pg 4.3
Anf-03 vi.ii.iv Pg 9
Literally, “in hope of His faith.” Now, being desirous to write many things to you, not as your teacher, but as becometh one who loves you, I have taken care not to fail to write to you from what I myself possess, with a view to your purification.1476 1476 The Greek is here incorrect and unintelligible; and as the Latin omits the clause, our translation is merely conjectural. Hilgenfeld’s text, if we give a somewhat peculiar meaning to ἐλλιπεῖν, may be translated: “but as it is becoming in one who loves you not to fail in giving you what we have, I, though the very offscouring of you, have been eager to write to you.” We take earnest1477 1477
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-02 vi.iii.i.vii Pg 40.1
Anf-02 vi.iv.vi.vii Pg 4.1
Anf-02 vi.iv.vi.vii Pg 4.3
Anf-03 vi.ii.iv Pg 9
Literally, “in hope of His faith.” Now, being desirous to write many things to you, not as your teacher, but as becometh one who loves you, I have taken care not to fail to write to you from what I myself possess, with a view to your purification.1476 1476 The Greek is here incorrect and unintelligible; and as the Latin omits the clause, our translation is merely conjectural. Hilgenfeld’s text, if we give a somewhat peculiar meaning to ἐλλιπεῖν, may be translated: “but as it is becoming in one who loves you not to fail in giving you what we have, I, though the very offscouring of you, have been eager to write to you.” We take earnest1477 1477
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-02 vi.iii.i.vii Pg 40.1
Anf-02 vi.iv.vi.vii Pg 4.1
Anf-02 vi.iv.vi.vii Pg 4.3
Anf-03 vi.ii.iv Pg 9
Literally, “in hope of His faith.” Now, being desirous to write many things to you, not as your teacher, but as becometh one who loves you, I have taken care not to fail to write to you from what I myself possess, with a view to your purification.1476 1476 The Greek is here incorrect and unintelligible; and as the Latin omits the clause, our translation is merely conjectural. Hilgenfeld’s text, if we give a somewhat peculiar meaning to ἐλλιπεῖν, may be translated: “but as it is becoming in one who loves you not to fail in giving you what we have, I, though the very offscouring of you, have been eager to write to you.” We take earnest1477 1477
Anf-02 iv.ii.ii.xxxviii Pg 3.1
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 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.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-02 vi.iv.vi.vi Pg 39.1
Anf-01 ix.iv.vii Pg 7
Ps. l. 3. that is, the Son, who came manifested to men who said, “I have openly appeared to those who seek Me not.”3335 3335
Anf-01 ix.vii.xix Pg 15
Ps. l. 3, 4. Then he shows also the judgment which is brought in by Him, saying, “A fire shall burn in His sight, and a strong tempest shall rage round about Him. He shall call upon the heaven from above, and the earth, to judge His people.”
heretics aforementioned, since they are blind to the truth, and deviate from the [right] way, will walk in various roads; and therefore the footsteps of their doctrine are scattered here and there without agreement or connection. churches, to be heard" title="548" id="ix.vii.xxi-p1.2"/>But the path of those belonging to the Church circumscribes the whole world, as possessing the sure tradition from the apostles, and gives unto us to see that the faith of all is one and the same, since all receive one and the same God the Father, and believe in the same dispensation regarding the incarnation of the Son of God, and are cognizant of the same gift of the Spirit, and are conversant with the same commandments, and preserve the same form of ecclesiastical constitution,4619 4619 “Et eandem figuram ejus quæ est erga ecclesiam ordinationis custodientibus.” Grabe supposes this refers to the ordained ministry of the Church, but Harvey thinks it refers more probably to its general constitution. and expect the same advent of the Lord, and await the same salvation of the complete man, that is, of the soul and body. And undoubtedly the preaching of the Church is true and stedfast,4620 4620 [He thus outlines the creed, and epitomizes “the faith once delivered to the saints,” as all that is requisite to salvation.] in which one and the same way of salvation is shown throughout the whole world. For to her is entrusted the light of God; and therefore the “wisdom” of God, by means of which she saves all men, “is declared in [its] going forth; it uttereth [its voice] faithfully in the streets, is preached on the tops of the walls, and speaks continually in the gates of the city.”4621 4621
Anf-01 viii.iv.xxii Pg 4
Ps. l. (in E. V.). Accordingly He neither takes sacrifices from you nor commanded them at first to be offered because they are needful to Him, but because of your sins. For indeed the temple, which is called the temple in Jerusalem, He admitted to be His house or court, not as though He needed it, but in order that you, in this view of it, giving yourselves to Him, might not worship idols. And that this is so, Isaiah says: ‘What house have ye built Me? saith the Lord. Heaven is My throne, and earth is My footstool.’2004 2004
Anf-02 vi.iii.ii.iv Pg 6.1
Anf-03 v.iv.v.xxix Pg 40
Ps. xcvii. 3. By Hoses He uttered the threat, “I will send a fire upon the cities of Judah;”4689 4689
Anf-01 viii.iv.cxii Pg 2
Isa. xxvii. 1. be understood as having preserved at that time the people? and shall we receive these things in the foolish acceptation of your teachers, and [regard] them not as signs? And shall we not rather refer the standard to the resemblance of the crucified Jesus, since also Moses by his outstretched hands, together with him who was named Jesus (Joshua), achieved a victory for your people? For in this way we shall cease to be at a loss about the things which the lawgiver did, when he, without forsaking God, persuaded the people to hope in a beast through which transgression and disobedience had their origin. And this was done and said by the blessed prophet with much intelligence and mystery; and there is nothing said or done by any one of the prophets, without exception, which one can justly reprehend, if he possess the knowledge which is in them. But if your teachers only expound to you why female camels are spoken of in this passage, and are not in that; or why so many measures of fine flour and so many measures of oil [are used] in the offerings; and do so in a low and sordid manner, while they never venture either to speak of or to expound the points which are great and worthy of investigation, or command you to give no audience to us while we expound them, and to come not into conversation with us; will they not deserve to hear what our Lord Jesus Christ said to them: ‘Whited sepulchres, which appear beautiful outward, and within are full of dead men’s bones; which pay tithe of mint, and swallow a camel: ye blind guides!’2372 2372
Anf-03 v.iv.v.xxiv Pg 49
Isa. xxvii. 1, Sept. But when the same prophet says, “The way shall be called a clean and holy way; over it the unclean thing shall not pass, nor shall be there any unclean way; but the dispersed shall pass over it, and they shall not err therein; no lion shall be there, nor any ravenous beast shall go up thereon; it shall not be found there,”4461 4461
Npnf-201 iii.x.ii Pg 79
Npnf-201 iv.vi.iii.iii Pg 6
Anf-03 v.iv.v.xliii Pg 12
Isa. xxvii. 11, according to the Septuagint, γυναῖκες ἐρχόμεναι ἀπὸ θέας, δεῦτε. that is, “come,” to report the resurrection of the Lord. It was well, however, that the unbelief of the disciples was so persistent, in order that to the last we might consistently maintain that Jesus revealed Himself to the disciples as none other than the Christ of the prophets. For as two of them were taking a walk, and when the Lord had joined their company, without its appearing that it was He, and whilst He dissembled His knowledge of what had just taken place,5175 5175
Npnf-201 iii.xvi.i Pg 15
Edersheim Bible History Lifetimes vii.v Pg 111.3, Lifetimes x.vi Pg 27.1, Lifetimes x.x Pg 68.1, Lifetimes xi.ix Pg 167.1, Temple xvi Pg 28.2
Treasury of Scriptural Knowledge, Chapter 9VERSE (5) - Isa 4:4; 10:16,17; 30:33; 37:36; 66:15,16 Ps 46:9 Eze 39:8-10
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