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PARALLEL HISTORY BIBLE - Job 11:5
CHAPTERS: Job 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 
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LXX- Greek Septuagint - Job 11:5 αλλα 235 243 πως 4459 αν 302 ο 3588 3739 κυριος 2962 λαλησαι 2980 5658 προς 4314 σε 4571 και 2532 ανοιξει 457 χειλη 5491 αυτου 847 μετα 3326 σου 4675
Douay Rheims Bible And I wish that God would speak with thee, and would open his lips to thee,
King James Bible - Job 11:5 But oh that God would speak, and open his lips against thee;
World English Bible But oh that God would speak, and open his lips against you,
World Wide Bible Resources
Job 11:5
Early Christian Commentary - (A.D. 100 - A.D. 325) Npnf-201 iii.xv.ix Pg 19
Npnf-201 iv.vi.i.xxxviii Pg 9
Anf-03 iv.iv.iv Pg 5
“Sanguinis perditionis:” such is the reading of Oehler and others. If it be correct, probably the phrase “perdition of blood” must be taken as equivalent to “bloody perdition,” after the Hebrew fashion. Compare, for similar instances, Bible :Ezek.22.2">2 Sam. xvi. 7; Ps. v. 6; xxvi. 9; lv. 23; Ezek. xxii. 2, with the marginal readings. But Fr. Junius would read, “Of blood and of perdition”—sanguinis et perditionis. Oehler’s own interpretation of the reading he gives—“blood-shedding”—appears unsatisfactory. repentance is being prepared. Ye who serve stones, and ye who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes,182 182 “In fanis.” This is Oehler’s reading on conjecture. Other readings are—infamis, infamibus, insanis, infernis. and all errors not according to knowledge, shall find no help from them.” But Isaiah183 183
Anf-01 viii.iv.lxxxv Pg 0
Anf-01 viii.iv.xxxvi Pg 4
Ps. xxiv. Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’
Anf-02 ii.ii.i Pg 32.2
Anf-01 ix.iv.xi Pg 27
Ps. cxxiv. 8. and again: “In His hand are the ends of the earth, and the heights of the mountains are His. For the sea is His, and He did Himself make it; and His hands founded the dry land. Come ye, let us worship and fall down before Him, and weep in the presence of the Lord who made us; for He is the Lord our God.”3418 3418
Anf-01 ix.vi.iii Pg 3
Ps. cxxiv. 8. And Esaias confesses that words were uttered by God, who made heaven and earth, and governs them. He says: “Hear, O heavens; and give ear, O earth: for the Lord hath spoken.”3810 3810
Anf-03 v.iv.v.xv Pg 41
Isa. x. 33. And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”4021 4021
Npnf-201 iii.xvi.iv Pg 25
Anf-01 viii.iv.lxxiii Pg 0
Anf-01 viii.iv.lxxiv Pg 0
Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.
Anf-03 v.iii.iii Pg 15
1 Sam. viii. 7. And Moses declares, “For their murmuring is not against us, but against the Lord God.”656 656
Anf-01 ii.ii.xvi Pg 7
Ps. xxii. 6–8. Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?
Anf-01 viii.iv.xcviii Pg 0
Anf-03 iv.ix.x Pg 48
It is Ps. xxii. in our Bibles, xxi. in LXX. “They dug,” He says, “my hands and feet”1352 1352
Anf-03 v.iv.v.xlii Pg 23
Ps. xxii. 16, 7, 8. Of what use now is (your tampering with) the testimony of His garments? If you take it as a booty for your false Christ, still all the Psalm (compensates) the vesture of Christ.5142 5142 We append the original of these obscure sentences: “Quo jam testimonium vestimentorum? Habe falsi tui prædam; totus psalmus vestimenta sunt Christi.” The general sense is apparent. If Marcion does suppress the details about Christ’s garments at the cross, to escape the inconvenient proof they afford that Christ is the object of prophecies, yet there are so many other points of agreement between this wonderful Psalm and St. Luke’s history of the crucifixion (not expunged, as it would seem, by the heretic), that they quite compensate for the loss of this passage about the garments (Oehler). But, behold, the very elements are shaken. For their Lord was suffering. If, however, it was their enemy to whom all this injury was done, the heaven would have gleamed with light, the sun would have been even more radiant, and the day would have prolonged its course5143 5143
Anf-03 v.viii.xx Pg 13
Ps. xxii. 8. “He was appraised by the traitor in thirty pieces of silver.”7406 7406
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.xxxiv Pg 57
See 1 Sam. ii. 6–8, Ps. cxiii. 7, and Luke i. 52. Since, therefore, it is quite consistent in the Creator to pronounce different sentences in the two directions of reward and punishment, we shall have to conclude that there is here no diversity of gods,4858 4858 Divinitatum; “divine powers.” but only a difference in the actual matters4859 4859 Ipsarum materiarum. before us.
Anf-03 v.iv.vi.xii Pg 42
1 Sam. ii. 7, 8; Ps. cxlvii. 6; Luke i. 52. Is he then the same God as He who gave Satan power over the person of Job that his “strength might be made perfect in weakness?”5780 5780
Anf-03 v.iv.v.xiv Pg 18
1 Sam. ii. 8. And by Isaiah how He inveighs against the oppressors of the needy! “What mean ye that ye set fire to my vineyard, and that the spoil of the poor is in your houses? Wherefore do ye beat my people to pieces, and grind the face of the needy?”3950 3950
Anf-03 v.iv.v.xxviii Pg 30
Comp. 1 Sam. ii. 8 with Ps. cxiii. 7 and Luke i. 52. From Him, therefore, will proceed the parable of the rich man, who flattered himself about the increase of his fields, and to Whom God said: “Thou fool, this night shall they require thy soul of thee; then whose shall those things be which thou hast provided?”4648 4648
Npnf-201 iii.xvi.iv Pg 30
Anf-02 iv.ii.ii.xxxv Pg 7.1
Anf-03 v.ix.xvi Pg 20
Isa. xl. 28. much more, shall neither die at any time, nor be buried!), and therefore that it was uniformly one God, even the Father, who at all times did Himself the things which were really done by Him through the agency of the Son.
Anf-02 vi.iii.ii.viii Pg 6.1
Anf-02 vi.iii.ii.viii Pg 6.1
Npnf-201 iii.xv.ix Pg 19
Npnf-201 iv.vi.i.xxxviii Pg 9
Anf-03 iv.iv.iv Pg 5
“Sanguinis perditionis:” such is the reading of Oehler and others. If it be correct, probably the phrase “perdition of blood” must be taken as equivalent to “bloody perdition,” after the Hebrew fashion. Compare, for similar instances, Bible:Ezek.22.2">2 Sam. xvi. 7; Ps. v. 6; xxvi. 9; lv. 23; Ezek. xxii. 2, with the marginal readings. But Fr. Junius would read, “Of blood and of perdition”—sanguinis et perditionis. Oehler’s own interpretation of the reading he gives—“blood-shedding”—appears unsatisfactory. repentance is being prepared. Ye who serve stones, and ye who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes,182 182 “In fanis.” This is Oehler’s reading on conjecture. Other readings are—infamis, infamibus, insanis, infernis. and all errors not according to knowledge, shall find no help from them.” But Isaiah183 183
Anf-01 viii.iv.lxxxv Pg 0
Anf-01 viii.iv.xxxvi Pg 4
Ps. xxiv. Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’
Anf-02 ii.ii.i Pg 32.2
Anf-01 ix.iv.xi Pg 27
Ps. cxxiv. 8. and again: “In His hand are the ends of the earth, and the heights of the mountains are His. For the sea is His, and He did Himself make it; and His hands founded the dry land. Come ye, let us worship and fall down before Him, and weep in the presence of the Lord who made us; for He is the Lord our God.”3418 3418
Anf-01 ix.vi.iii Pg 3
Ps. cxxiv. 8. And Esaias confesses that words were uttered by God, who made heaven and earth, and governs them. He says: “Hear, O heavens; and give ear, O earth: for the Lord hath spoken.”3810 3810
Anf-03 v.iv.v.xv Pg 41
Isa. x. 33. And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”4021 4021
Npnf-201 iii.xvi.iv Pg 25
Anf-01 viii.iv.lxxiii Pg 0
Anf-01 viii.iv.lxxiv Pg 0
Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.
Anf-03 v.iii.iii Pg 15
1 Sam. viii. 7. And Moses declares, “For their murmuring is not against us, but against the Lord God.”656 656
Anf-01 ii.ii.xvi Pg 7
Ps. xxii. 6–8. Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?
Anf-01 viii.iv.xcviii Pg 0
Anf-03 iv.ix.x Pg 48
It is Ps. xxii. in our Bibles, xxi. in LXX. “They dug,” He says, “my hands and feet”1352 1352
Anf-03 v.iv.v.xlii Pg 23
Ps. xxii. 16, 7, 8. Of what use now is (your tampering with) the testimony of His garments? If you take it as a booty for your false Christ, still all the Psalm (compensates) the vesture of Christ.5142 5142 We append the original of these obscure sentences: “Quo jam testimonium vestimentorum? Habe falsi tui prædam; totus psalmus vestimenta sunt Christi.” The general sense is apparent. If Marcion does suppress the details about Christ’s garments at the cross, to escape the inconvenient proof they afford that Christ is the object of prophecies, yet there are so many other points of agreement between this wonderful Psalm and St. Luke’s history of the crucifixion (not expunged, as it would seem, by the heretic), that they quite compensate for the loss of this passage about the garments (Oehler). But, behold, the very elements are shaken. For their Lord was suffering. If, however, it was their enemy to whom all this injury was done, the heaven would have gleamed with light, the sun would have been even more radiant, and the day would have prolonged its course5143 5143
Anf-03 v.viii.xx Pg 13
Ps. xxii. 8. “He was appraised by the traitor in thirty pieces of silver.”7406 7406
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.xxxiv Pg 57
See 1 Sam. ii. 6–8, Ps. cxiii. 7, and Luke i. 52. Since, therefore, it is quite consistent in the Creator to pronounce different sentences in the two directions of reward and punishment, we shall have to conclude that there is here no diversity of gods,4858 4858 Divinitatum; “divine powers.” but only a difference in the actual matters4859 4859 Ipsarum materiarum. before us.
Anf-03 v.iv.vi.xii Pg 42
1 Sam. ii. 7, 8; Ps. cxlvii. 6; Luke i. 52. Is he then the same God as He who gave Satan power over the person of Job that his “strength might be made perfect in weakness?”5780 5780
Anf-03 v.iv.v.xiv Pg 18
1 Sam. ii. 8. And by Isaiah how He inveighs against the oppressors of the needy! “What mean ye that ye set fire to my vineyard, and that the spoil of the poor is in your houses? Wherefore do ye beat my people to pieces, and grind the face of the needy?”3950 3950
Anf-03 v.iv.v.xxviii Pg 30
Comp. 1 Sam. ii. 8 with Ps. cxiii. 7 and Luke i. 52. From Him, therefore, will proceed the parable of the rich man, who flattered himself about the increase of his fields, and to Whom God said: “Thou fool, this night shall they require thy soul of thee; then whose shall those things be which thou hast provided?”4648 4648
Npnf-201 iii.xvi.iv Pg 30
Anf-02 iv.ii.ii.xxxv Pg 7.1
Anf-03 v.ix.xvi Pg 20
Isa. xl. 28. much more, shall neither die at any time, nor be buried!), and therefore that it was uniformly one God, even the Father, who at all times did Himself the things which were really done by Him through the agency of the Son.
Anf-02 vi.iii.ii.viii Pg 6.1
Anf-02 vi.iii.ii.viii Pg 6.1
Anf-01 ii.ii.viii Pg 4
Comp. Isa. i. 18. than scarlet, and blacker than sackcloth, yet if ye turn to Me with your whole heart, and say, Father! I will listen to you, as to a holy41 41 These words are not found in Scripture, though they are quoted again by Clem. Alex. (Pædag., i. 10) as from Ezekiel. people.” And in another place He speaks thus: “Wash you, and become clean; put away the wickedness of your souls from before mine eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye refuse, and will not hearken unto Me, the sword shall devour you, for the mouth of the Lord hath spoken these things.”42 42
Anf-02 vi.iii.iii.xii Pg 21.1
Anf-02 vi.v Pg 131.1
Anf-03 v.iv.v.xiv Pg 23
Isa. i. 17, 18. To him, for whom in every stage of lowliness there is provided so much of the Creator’s compassionate regard, shall be given that kingdom also which is promised by Christ, to whose merciful compassion belong, and for a great while have belonged,3955 3955 Jamdudum pertinent. those to whom the promise is made. For even if you suppose that the promises of the Creator were earthly, but that Christ’s are heavenly, it is quite clear that heaven has been as yet the property of no other God whatever, than Him who owns the earth also; quite clear that the Creator has given even the lesser promises (of earthly blessing), in order that I may more readily believe Him concerning His greater promises (of heavenly blessings) also, than (Marcion’s god), who has never given proof of his liberality by any preceding bestowal of minor blessings. “Blessed are they that hunger, for they shall be filled.”3956 3956
Anf-03 v.iv.iii.xix Pg 7
Quæstiones, alluding to Isa. i. 18: δεῦτε καὶ διαλεχθῶμεν, λέγει Κύριος. avoid contact with the wicked:2927 2927
Anf-03 v.iv.v.x Pg 9
Isa. i. 18. In the scarlet colour He indicates the blood of the prophets; in the crimson, that of the Lord, as the brighter. Concerning the forgiveness of sins, Micah also says: “Who is a God like unto Thee? pardoning iniquity, and passing by the transgressions of the remnant of Thine heritage. He retaineth not His anger as a testimony against them, because He delighteth in mercy. He will turn again, and will have compassion upon us; He wipeth away our iniquities, and casteth our sins into the depths of the sea.”3768 3768
Anf-03 v.x.xii Pg 13
Isa. i. 18. When great Babylon likewise is represented as drunk with the blood of the saints,8304 8304
Anf-02 vi.iv.iii Pg 60.1
Anf-02 vi.iv.vi.iii Pg 26.1
Anf-01 ix.vi.xvi Pg 2
Deut. v. 22. For this reason [He did so], that they who are willing to follow Him might keep these commandments. But when they turned themselves to make a calf, and had gone back in their minds to Egypt, desiring to be slaves instead of free-men, they were placed for the future in a state of servitude suited to their wish,—[a slavery] which did not indeed cut them off from God, but subjected them to the yoke of bondage; as Ezekiel the prophet, when stating the reasons for the giving of such a law, declares: “And their eyes were after the desire of their heart; and I gave them statutes that were not good, and judgments in which they shall not live.”3970 3970
Anf-01 ix.vi.xvii Pg 20
Deut. v. 22. for, as I have already observed, He stood in need of nothing from them. And again Moses says: “And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart, and with all thy soul?”3999 3999
Anf-01 ix.vi.xxi Pg 25
Deut. v. 24. For certain of these men used to see the prophetic Spirit and His active influences poured forth for all kinds of gifts; others, again, [beheld] the advent of the Lord, and that dispensation which obtained from the beginning, by which He accomplished the will of the Father with regard to things both celestial and terrestrial; and others [beheld] paternal glories adapted to the times, and to those who saw and who heard them then, and to all who were subsequently to hear them. Thus, therefore, was God revealed; for God the Father is shown forth through all these [operations], the Spirit indeed working, and the Son ministering, while the Father was approving, and man’s salvation being accomplished. As He also declares through Hosea the prophet: “I,” He says, “have multiplied visions, and have used similitudes by the ministry (in manibus) of the prophets.”4082 4082
Anf-01 ix.vi.xxi Pg 40
1 Kings xix. 11, 12. For by such means was the prophet—very indignant, because of the transgression of the people and the slaughter of the prophets—both taught to act in a more gentle manner; and the Lord’s advent as a man was pointed out, that it should be subsequent to that law which was given by Moses, mild and tranquil, in which He would neither break the bruised reed, nor quench the smoking flax.4093 4093
Anf-01 viii.vi.xxxi Pg 3
1 Kings xix. 11, 12. But these things pious men must understand in a higher sense with profound and meditative insight. But Plato, not attending to the words with the suitable insight, said that God exists in a fiery substance.
Anf-03 iv.ix.x Pg 59
See Ex. xii. 1–11. that is, the passion of Christ. Which prediction was thus also fulfilled, that “on the first day of unleavened bread”1362 1362
Anf-01 ii.ii.lii Pg 5
Ps. li. 17.
Anf-01 ix.vi.xviii Pg 5
Ps. li. 17. Because, therefore, God stands in need of nothing, He declares in the preceding Psalm: “I will take no calves out of thine house, nor he-goats out of thy fold. For Mine are all the beasts of the earth, the herds and the oxen on the mountains: I know all the fowls of heaven, and the various tribes4011 4011 Or, “the beauty,” species. of the field are Mine. If I were hungry, I would not tell thee: for the world is Mine, and the fulness thereof. Shall I eat the flesh of bulls, or drink the blood of goats?”4012 4012
Anf-01 ii.ii.xviii Pg 7
Ps. li. 1–17.
Anf-02 vi.iii.iii.xii Pg 28.1
Anf-02 vi.iv.iv.xvii Pg 8.1
Anf-02 vi.iv.vii.iii Pg 4.1
Anf-03 iv.ix.v Pg 10
See Ps. li. 17 (in LXX. l. 19). and elsewhere, “Sacrifice to God a sacrifice of praise, and render to the Highest thy vows.”1205 1205
Anf-03 vi.iv.xxv Pg 9
Dan. vi. 10; comp. Ps. lv. 17 (in the LXX. it is liv. 18). in accordance (of course) with Israel’s discipline—we pray at least not less than thrice in the day, debtors as we are to Three—Father, Son, and Holy Spirit: of course, in addition to our regular prayers which are due, without any admonition, on the entrance of light and of night. But, withal, it becomes believers not to take food, and not to go to the bath, before interposing a prayer; for the refreshments and nourishments of the spirit are to be held prior to those of the flesh, and things heavenly prior to things earthly.
Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture. And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678 1678
Anf-02 vi.iv.iv.xi Pg 4.1
Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX. that when “He looked for righteousness therefrom, there was only a cry”4704 4704
Anf-03 v.iv.v.xxvii Pg 36
See Isa. v. 5, 23, and x. 2. Of these Isaiah also says, “Woe unto them that are strong in Jerusalem!”4609 4609
Anf-01 ii.ii.xvii Pg 3
Gen. xviii. 27. Moreover, it is thus written of Job, “Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil.”74 74
Anf-01 v.iii.xii Pg 12
Gen. xviii. 27; Job xxx. 19. before God. And David says, “Who am I before Thee, O Lord, that Thou hast glorified me hitherto?”721 721
Anf-02 vi.iv.iv.xvi Pg 6.1
Anf-03 v.vii.iii Pg 15
Gen. xxxii. Has it, then, been permitted to angels, which are inferior to God, after they have been changed into human bodily form,6983 6983 See below in chap. vi. and in the Anti-Marcion, iii. 9. nevertheless to remain angels? and will you deprive God, their superior, of this faculty, as if Christ could not continue to be God, after His real assumption of the nature of man? Or else, did those angels appear as phantoms of flesh? You will not, however, have the courage to say this; for if it be so held in your belief, that the Creator’s angels are in the same condition as Christ, then Christ will belong to the same God as those angels do, who are like Christ in their condition. If you had not purposely rejected in some instances, and corrupted in others, the Scriptures which are opposed to your opinion, you would have been confuted in this matter by the Gospel of John, when it declares that the Spirit descended in the body6984 6984 Corpore. of a dove, and sat upon the Lord.6985 6985
Anf-02 vi.iv.ix Pg 126.1
Anf-03 vi.vii.xv Pg 6
i.e., as Rigaltius (referred to by Oehler), explains, after the two visions of angels who appeared to him and said, “Arise and eat.” See 1 Kings xix. 4–13. [It was the fourth, but our author having mentioned two, inadvertently calls it the third, referring to the “still small voice,” in which Elijah saw His manifestation.] For where God is, there too is His foster-child, namely Patience. When God’s Spirit descends, then Patience accompanies Him indivisibly. If we do not give admission to her together with the Spirit, will (He) always tarry with us? Nay, I know not whether He would remain any longer. Without His companion and handmaid, He must of necessity be straitened in every place and at every time. Whatever blow His enemy may inflict He will be unable to endure alone, being without the instrumental means of enduring.
Anf-02 vi.iv.vi.iii Pg 26.1
Anf-01 ix.vi.xvi Pg 2
Deut. v. 22. For this reason [He did so], that they who are willing to follow Him might keep these commandments. But when they turned themselves to make a calf, and had gone back in their minds to Egypt, desiring to be slaves instead of free-men, they were placed for the future in a state of servitude suited to their wish,—[a slavery] which did not indeed cut them off from God, but subjected them to the yoke of bondage; as Ezekiel the prophet, when stating the reasons for the giving of such a law, declares: “And their eyes were after the desire of their heart; and I gave them statutes that were not good, and judgments in which they shall not live.”3970 3970
Anf-01 ix.vi.xvii Pg 20
Deut. v. 22. for, as I have already observed, He stood in need of nothing from them. And again Moses says: “And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart, and with all thy soul?”3999 3999
Anf-01 ix.vi.xxi Pg 25
Deut. v. 24. For certain of these men used to see the prophetic Spirit and His active influences poured forth for all kinds of gifts; others, again, [beheld] the advent of the Lord, and that dispensation which obtained from the beginning, by which He accomplished the will of the Father with regard to things both celestial and terrestrial; and others [beheld] paternal glories adapted to the times, and to those who saw and who heard them then, and to all who were subsequently to hear them. Thus, therefore, was God revealed; for God the Father is shown forth through all these [operations], the Spirit indeed working, and the Son ministering, while the Father was approving, and man’s salvation being accomplished. As He also declares through Hosea the prophet: “I,” He says, “have multiplied visions, and have used similitudes by the ministry (in manibus) of the prophets.”4082 4082
Anf-01 ix.vi.xxi Pg 40
1 Kings xix. 11, 12. For by such means was the prophet—very indignant, because of the transgression of the people and the slaughter of the prophets—both taught to act in a more gentle manner; and the Lord’s advent as a man was pointed out, that it should be subsequent to that law which was given by Moses, mild and tranquil, in which He would neither break the bruised reed, nor quench the smoking flax.4093 4093
Anf-01 viii.vi.xxxi Pg 3
1 Kings xix. 11, 12. But these things pious men must understand in a higher sense with profound and meditative insight. But Plato, not attending to the words with the suitable insight, said that God exists in a fiery substance.
Npnf-201 iii.xv.ix Pg 19
Npnf-201 iv.vi.i.xxxviii Pg 9
Anf-03 iv.iv.iv Pg 5
“Sanguinis perditionis:” such is the reading of Oehler and others. If it be correct, probably the phrase “perdition of blood” must be taken as equivalent to “bloody perdition,” after the Hebrew fashion. Compare, for similar instances, Bible:Ezek.22.2">2 Sam. xvi. 7; Ps. v. 6; xxvi. 9; lv. 23; Ezek. xxii. 2, with the marginal readings. But Fr. Junius would read, “Of blood and of perdition”—sanguinis et perditionis. Oehler’s own interpretation of the reading he gives—“blood-shedding”—appears unsatisfactory. repentance is being prepared. Ye who serve stones, and ye who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes,182 182 “In fanis.” This is Oehler’s reading on conjecture. Other readings are—infamis, infamibus, insanis, infernis. and all errors not according to knowledge, shall find no help from them.” But Isaiah183 183
Anf-01 viii.iv.lxxxv Pg 0
Anf-01 viii.iv.xxxvi Pg 4
Ps. xxiv. Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’
Anf-02 ii.ii.i Pg 32.2
Anf-01 ix.iv.xi Pg 27
Ps. cxxiv. 8. and again: “In His hand are the ends of the earth, and the heights of the mountains are His. For the sea is His, and He did Himself make it; and His hands founded the dry land. Come ye, let us worship and fall down before Him, and weep in the presence of the Lord who made us; for He is the Lord our God.”3418 3418
Anf-01 ix.vi.iii Pg 3
Ps. cxxiv. 8. And Esaias confesses that words were uttered by God, who made heaven and earth, and governs them. He says: “Hear, O heavens; and give ear, O earth: for the Lord hath spoken.”3810 3810
Anf-03 v.iv.v.xv Pg 41
Isa. x. 33. And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”4021 4021
Npnf-201 iii.xvi.iv Pg 25
Anf-01 viii.iv.lxxiii Pg 0
Anf-01 viii.iv.lxxiv Pg 0
Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.
Anf-03 v.iii.iii Pg 15
1 Sam. viii. 7. And Moses declares, “For their murmuring is not against us, but against the Lord God.”656 656
Anf-01 ii.ii.xvi Pg 7
Ps. xxii. 6–8. Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?
Anf-01 viii.iv.xcviii Pg 0
Anf-03 iv.ix.x Pg 48
It is Ps. xxii. in our Bibles, xxi. in LXX. “They dug,” He says, “my hands and feet”1352 1352
Anf-03 v.iv.v.xlii Pg 23
Ps. xxii. 16, 7, 8. Of what use now is (your tampering with) the testimony of His garments? If you take it as a booty for your false Christ, still all the Psalm (compensates) the vesture of Christ.5142 5142 We append the original of these obscure sentences: “Quo jam testimonium vestimentorum? Habe falsi tui prædam; totus psalmus vestimenta sunt Christi.” The general sense is apparent. If Marcion does suppress the details about Christ’s garments at the cross, to escape the inconvenient proof they afford that Christ is the object of prophecies, yet there are so many other points of agreement between this wonderful Psalm and St. Luke’s history of the crucifixion (not expunged, as it would seem, by the heretic), that they quite compensate for the loss of this passage about the garments (Oehler). But, behold, the very elements are shaken. For their Lord was suffering. If, however, it was their enemy to whom all this injury was done, the heaven would have gleamed with light, the sun would have been even more radiant, and the day would have prolonged its course5143 5143
Anf-03 v.viii.xx Pg 13
Ps. xxii. 8. “He was appraised by the traitor in thirty pieces of silver.”7406 7406
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.xxxiv Pg 57
See 1 Sam. ii. 6–8, Ps. cxiii. 7, and Luke i. 52. Since, therefore, it is quite consistent in the Creator to pronounce different sentences in the two directions of reward and punishment, we shall have to conclude that there is here no diversity of gods,4858 4858 Divinitatum; “divine powers.” but only a difference in the actual matters4859 4859 Ipsarum materiarum. before us.
Anf-03 v.iv.vi.xii Pg 42
1 Sam. ii. 7, 8; Ps. cxlvii. 6; Luke i. 52. Is he then the same God as He who gave Satan power over the person of Job that his “strength might be made perfect in weakness?”5780 5780
Anf-03 v.iv.v.xiv Pg 18
1 Sam. ii. 8. And by Isaiah how He inveighs against the oppressors of the needy! “What mean ye that ye set fire to my vineyard, and that the spoil of the poor is in your houses? Wherefore do ye beat my people to pieces, and grind the face of the needy?”3950 3950
Anf-03 v.iv.v.xxviii Pg 30
Comp. 1 Sam. ii. 8 with Ps. cxiii. 7 and Luke i. 52. From Him, therefore, will proceed the parable of the rich man, who flattered himself about the increase of his fields, and to Whom God said: “Thou fool, this night shall they require thy soul of thee; then whose shall those things be which thou hast provided?”4648 4648
Npnf-201 iii.xvi.iv Pg 30
Anf-02 iv.ii.ii.xxxv Pg 7.1
Anf-03 v.ix.xvi Pg 20
Isa. xl. 28. much more, shall neither die at any time, nor be buried!), and therefore that it was uniformly one God, even the Father, who at all times did Himself the things which were really done by Him through the agency of the Son.
Anf-02 vi.iii.ii.viii Pg 6.1
Anf-02 vi.iii.ii.viii Pg 6.1
Npnf-201 iii.xv.ix Pg 19
Npnf-201 iv.vi.i.xxxviii Pg 9
Anf-03 iv.iv.iv Pg 5
“Sanguinis perditionis:” such is the reading of Oehler and others. If it be correct, probably the phrase “perdition of blood” must be taken as equivalent to “bloody perdition,” after the Hebrew fashion. Compare, for similar instances, Bible:Ezek.22.2">2 Sam. xvi. 7; Ps. v. 6; xxvi. 9; lv. 23; Ezek. xxii. 2, with the marginal readings. But Fr. Junius would read, “Of blood and of perdition”—sanguinis et perditionis. Oehler’s own interpretation of the reading he gives—“blood-shedding”—appears unsatisfactory. repentance is being prepared. Ye who serve stones, and ye who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes,182 182 “In fanis.” This is Oehler’s reading on conjecture. Other readings are—infamis, infamibus, insanis, infernis. and all errors not according to knowledge, shall find no help from them.” But Isaiah183 183
Anf-01 viii.iv.lxxxv Pg 0
Anf-01 viii.iv.xxxvi Pg 4
Ps. xxiv. Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’
Anf-02 ii.ii.i Pg 32.2
Anf-01 ix.iv.xi Pg 27
Ps. cxxiv. 8. and again: “In His hand are the ends of the earth, and the heights of the mountains are His. For the sea is His, and He did Himself make it; and His hands founded the dry land. Come ye, let us worship and fall down before Him, and weep in the presence of the Lord who made us; for He is the Lord our God.”3418 3418
Anf-01 ix.vi.iii Pg 3
Ps. cxxiv. 8. And Esaias confesses that words were uttered by God, who made heaven and earth, and governs them. He says: “Hear, O heavens; and give ear, O earth: for the Lord hath spoken.”3810 3810
Anf-03 v.iv.v.xv Pg 41
Isa. x. 33. And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”4021 4021
Npnf-201 iii.xvi.iv Pg 25
Anf-01 viii.iv.lxxiii Pg 0
Anf-01 viii.iv.lxxiv Pg 0
Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.
Anf-03 v.iii.iii Pg 15
1 Sam. viii. 7. And Moses declares, “For their murmuring is not against us, but against the Lord God.”656 656
Anf-01 ii.ii.xvi Pg 7
Ps. xxii. 6–8. Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?
Anf-01 viii.iv.xcviii Pg 0
Anf-03 iv.ix.x Pg 48
It is Ps. xxii. in our Bibles, xxi. in LXX. “They dug,” He says, “my hands and feet”1352 1352
Anf-03 v.iv.v.xlii Pg 23
Ps. xxii. 16, 7, 8. Of what use now is (your tampering with) the testimony of His garments? If you take it as a booty for your false Christ, still all the Psalm (compensates) the vesture of Christ.5142 5142 We append the original of these obscure sentences: “Quo jam testimonium vestimentorum? Habe falsi tui prædam; totus psalmus vestimenta sunt Christi.” The general sense is apparent. If Marcion does suppress the details about Christ’s garments at the cross, to escape the inconvenient proof they afford that Christ is the object of prophecies, yet there are so many other points of agreement between this wonderful Psalm and St. Luke’s history of the crucifixion (not expunged, as it would seem, by the heretic), that they quite compensate for the loss of this passage about the garments (Oehler). But, behold, the very elements are shaken. For their Lord was suffering. If, however, it was their enemy to whom all this injury was done, the heaven would have gleamed with light, the sun would have been even more radiant, and the day would have prolonged its course5143 5143
Anf-03 v.viii.xx Pg 13
Ps. xxii. 8. “He was appraised by the traitor in thirty pieces of silver.”7406 7406
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.xxxiv Pg 57
See 1 Sam. ii. 6–8, Ps. cxiii. 7, and Luke i. 52. Since, therefore, it is quite consistent in the Creator to pronounce different sentences in the two directions of reward and punishment, we shall have to conclude that there is here no diversity of gods,4858 4858 Divinitatum; “divine powers.” but only a difference in the actual matters4859 4859 Ipsarum materiarum. before us.
Anf-03 v.iv.vi.xii Pg 42
1 Sam. ii. 7, 8; Ps. cxlvii. 6; Luke i. 52. Is he then the same God as He who gave Satan power over the person of Job that his “strength might be made perfect in weakness?”5780 5780
Anf-03 v.iv.v.xiv Pg 18
1 Sam. ii. 8. And by Isaiah how He inveighs against the oppressors of the needy! “What mean ye that ye set fire to my vineyard, and that the spoil of the poor is in your houses? Wherefore do ye beat my people to pieces, and grind the face of the needy?”3950 3950
Anf-03 v.iv.v.xxviii Pg 30
Comp. 1 Sam. ii. 8 with Ps. cxiii. 7 and Luke i. 52. From Him, therefore, will proceed the parable of the rich man, who flattered himself about the increase of his fields, and to Whom God said: “Thou fool, this night shall they require thy soul of thee; then whose shall those things be which thou hast provided?”4648 4648
Npnf-201 iii.xvi.iv Pg 30
Anf-02 iv.ii.ii.xxxv Pg 7.1
Anf-03 v.ix.xvi Pg 20
Isa. xl. 28. much more, shall neither die at any time, nor be buried!), and therefore that it was uniformly one God, even the Father, who at all times did Himself the things which were really done by Him through the agency of the Son.
Anf-02 vi.iii.ii.viii Pg 6.1
Anf-02 vi.iii.ii.viii Pg 6.1
Anf-01 ix.vi.xxxiv Pg 62
Ps. xlv. 3, 4. And whatever other things of a like nature are spoken regarding Him, these indicated that beauty and splendour which exist in His kingdom, along with the transcendent and pre-eminent exaltation [belonging] to all who are under His sway, that those who hear might desire to be found there, doing such things as are pleasing to God. Again, there are those who say, “He is a man, and who shall know him?”4303 4303
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iv.vi.xv Pg 5.1
Anf-03 iv.ix.ix Pg 34
Ps. xlv. 4 (xliv. 5 in LXX.). Who will ply the sword without practising the contraries to lenity and justice; that is, guile, and asperity, and injustice, proper (of course) to the business of battles? See we, then, whether that which has another action be not another sword,—that is, the Divine word of God, doubly sharpened1279 1279
Anf-03 v.iv.iv.xiv Pg 6
Ps. xlv. 4. But who shall produce these results with the sword, and not their opposites rather—deceit, and harshness, and injury—which, it must be confessed, are the proper business of battles? Let us see, therefore, whether that is not some other sword, which has so different an action. Now the Apostle John, in the Apocalypse, describes a sword which proceeded from the mouth of God as “a doubly sharp, two-edged one.”3290 3290
Anf-03 v.iv.iv.xiv Pg 12
Ps. xlv. 4, but changed. even the might of Thy spiritual grace, whereby the knowledge of Christ is spread. “Thine arrows are sharp;”3296 3296
Anf-02 vi.iv.iv.x Pg 4.1
Anf-01 ii.ii.lii Pg 4
Ps. l. 14, 15. For “the sacrifice of God is a broken spirit.”235 235
Anf-01 ix.vi.xviii Pg 8
Ps. l. 14, 15. rejecting, indeed, those things by which sinners imagined they could propitiate God, and showing that He does Himself stand in need of nothing; but He exhorts and advises them to those things by which man is justified and draws nigh to God. This same declaration does Esaias make: “To what purpose is the multitude of your sacrifices unto Me? saith the Lord. I am full.”4014 4014
Anf-02 vi.iv.iv.xvii Pg 7.1
Anf-02 vi.iv.v.xiv Pg 6.1
Anf-03 v.viii.xxx Pg 1
Chapter XXX.—This Vision Interpreted by Tertullian of the Resurrection of the Bodies of the Dead. A Chronological Error of Our Author, Who Supposes that Ezekiel in His Ch. XXXI. Prophesied Before the Captivity.
Anf-02 ii.ii.i Pg 23.1
136:16
Anf-03 v.iv.v.xxiv Pg 50
Isa. xxxv. 8, 9, Sept. he points out the way of faith, by which we shall reach to God; and then to this way of faith he promises this utter crippling4462 4462 Evacuationem. and subjugation of all noxious animals. Lastly, you may discover the suitable times of the promise, if you read what precedes the passage: “Be strong, ye weak hands and ye feeble knees: then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart, and the tongue of the dumb shall be articulate.”4463 4463
Anf-03 v.viii.lviii Pg 3
Isa. xxxv. 10. Well, there is nothing eternal until after the resurrection. “And sorrow and sighing,” continues he, “shall flee away.”7729 7729
Anf-03 v.viii.lviii Pg 4
Ver. 10. The angel echoes the same to John: “And God shall wipe away all tears from their eyes;”7730 7730
Anf-01 v.v.viii Pg 5
Ps. cxvi. 12. Now God, even the Father, and the Lord Jesus Christ, shall reveal these things to you, [so that ye shall know] that I speak truly. And do ye pray along with me, that I may attain my aim in the Holy Spirit. I have not written to you according to the flesh, but according to the will of God. If I shall suffer, ye have loved me; but if I am rejected, ye have hated me.
Anf-01 vi.ii.vi Pg 10
Ps. xxii. 17, Ps. cxviii. 12. and “upon my garment they cast lots.”1502 1502
Anf-02 vi.iv.i.xxvii Pg 7.1
Anf-03 iv.ix.iii Pg 25
Or, perhaps, “not affected, as a body, with human sufferings;” in allusion to such passages as Deut. viii. 4; xxix. 5; Neh. ix. 21. meats, but fed on “angel’s loaves”1185 1185
Anf-03 v.iv.v.xv Pg 32
Deut. viii. 12–14. In similar terms, when king Hezekiah became proud of his treasures, and gloried in them rather than in God before those who had come on an embassy from Babylon,4012 4012 Tertullian says, ex Perside. (the Creator) breaks forth4013 4013 Insilit. against him by the mouth of Isaiah: “Behold, the days come when all that is in thine house, and that which thy fathers have laid up in store, shall be carried to Babylon.”4014 4014
Anf-03 v.iv.v.xxxix Pg 52
Comp. Deut. viii. 12–14. Some places there were in Jerusalem where to teach; other places outside Jerusalem whither to retire5064 5064
Anf-01 viii.iv.xx Pg 7
Deut. xxxii. 6; 20.
Anf-01 ix.vi.xi Pg 12
Deut. xxxii. 6. And again, he indicates that He who from the beginning founded and created them, the Word, who also redeems and vivifies us in the last times, is shown as hanging on the tree, and they will not believe on Him. For he says, “And thy life shall be hanging before thine eyes, and thou wilt not believe thy life.”3926 3926
Anf-01 ix.vi.xi Pg 14
Deut. xxxii. 6. “Owned thee,” i.e., following the meaning of the Hebrew, “owned thee by generation.”
Anf-01 ix.vi.xxxii Pg 8
Deut. xxxii. 6, LXX. [Let us reflect that this effort to spiritualize this awful passage in the history of Lot is an innocent but unsuccessful attempt to imitate St. Paul’s allegory, Gal. iv. 24.] At what time, then, did He pour out upon the human race the life-giving seed—that is, the Spirit of the remission of sins, through means of whom we are quickened? Was it not then, when He was eating with men, and drinking wine upon the earth? For it is said, “The Son of man came eating and drinking;”4235 4235
Anf-02 vi.iii.i.ix Pg 48.1
Anf-03 vi.vii.iii Pg 3
So Mr. Dodgson; and La Cerda, as quoted by Oehler. See Ps. cxxxi. 1 in LXX., where it is Ps. cxxx. but what is that which, in a certain way, has been grasped by hand9027 9027 *marg:
Anf-03 v.vii.iii Pg 15
Gen. xxxii. Has it, then, been permitted to angels, which are inferior to God, after they have been changed into human bodily form,6983 6983 See below in chap. vi. and in the Anti-Marcion, iii. 9. nevertheless to remain angels? and will you deprive God, their superior, of this faculty, as if Christ could not continue to be God, after His real assumption of the nature of man? Or else, did those angels appear as phantoms of flesh? You will not, however, have the courage to say this; for if it be so held in your belief, that the Creator’s angels are in the same condition as Christ, then Christ will belong to the same God as those angels do, who are like Christ in their condition. If you had not purposely rejected in some instances, and corrupted in others, the Scriptures which are opposed to your opinion, you would have been confuted in this matter by the Gospel of John, when it declares that the Spirit descended in the body6984 6984 Corpore. of a dove, and sat upon the Lord.6985 6985
Anf-03 v.iv.v.xxxix Pg 21
See Gen. xxxii. 28. Now, one cannot wonder that He forbade “premeditation,” who actually Himself received from the Father the ability of uttering words in season: “The Lord hath given to me the tongue of the learned, that I should know how to speak a word in season (to him that is weary);”5034 5034
Npnf-201 iii.vi.ii Pg 24
Anf-02 vi.iv.vi.x Pg 9.1
Anf-02 vi.iv.vi.xii Pg 5.1
Npnf-201 iv.viii.xvii Pg 11
Treasury of Scriptural Knowledge, Chapter 11VERSE (5) - Job 23:3-7; 31:35; 33:6-18; 38:1,2; 40:1-5,8; 42:7
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PARALLEL VERSE BIBLE
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