King James Bible Adam Clarke Bible Commentary Martin Luther's Writings Wesley's Sermons and Commentary Neurosemantics Audio / Video Bible Evolution Cruncher Creation Science Vincent New Testament Word Studies KJV Audio Bible Family videogames Christian author Godrules.NET Main Page Add to Favorites Godrules.NET Main Page

PARALLEL HISTORY BIBLE - Job 16:7


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     

VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22

TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS   |   VIDEO: BIB


ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE


HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB

LXX- Greek Septuagint - Job 16:7

νυν 3568 δε 1161 κατακοπον με 3165 πεποιηκεν 4160 5758 μωρον 3474 σεσηποτα

Douay Rheims Bible

But now my sorrow hath oppressed me, and all my limbs are brought to nothing.

King James Bible - Job 16:7

But now he hath made me weary: thou hast made desolate all my company.

World English Bible

But now, God, you have surely worn me out. You have made desolate all my company.

World Wide Bible Resources


Job 16:7

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


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


Anf-01 viii.iv.lxxxvi Pg 5
Ps. i. 3.

Again, the righteous is said to flourish like the palm-tree. God appeared from a tree to Abraham, as it is written, near the oak in Mamre. The people found seventy willows and twelve springs after crossing the Jordan.2290

2290


Anf-01 vi.ii.xi Pg 11
Ps. i. 3–6.

Mark how He has described at once both the water and the cross. For these words imply, Blessed are they who, placing their trust in the cross, have gone down into the water; for, says He, they shall receive their reward in due time: then He declares, I will recompense them. But now He saith,1601

1601 Cod. Sin. has, “what meaneth?”

“Their leaves shall not fade.” This meaneth, that every word which proceedeth out of your mouth in faith and love shall tend to bring conversion and hope to many. Again, another prophet saith, “And the land of Jacob shall be extolled above every land.”1602

1602


Anf-02 vi.iii.i.x Pg 17.1


Anf-02 vi.iv.iv.xvii Pg 19.1


Anf-03 iv.iv.xv Pg 14
Ps. i. 1–3; xcii. 12–; 15.

If you have renounced temples, make not your own gate a temple. I have said too little. If you have renounced stews, clothe not your own house with the appearance of a new brothel.


Anf-03 v.iv.iii.xix Pg 17
Ps. i. 3.

“He that hath clean hands and a pure heart, who hath not taken God’s name in vain, nor sworn deceitfully to his neighbour, he shall receive blessing from the Lord, and mercy from the God of his salvation.”2937

2937


Anf-03 vi.ii.iv Pg 11
So the Cod. Sin. Hilgenfeld reads, with the Latin, “let us take.”

heed in these last days; for the whole [past] time of your faith will profit you nothing, unless now in this wicked time we also withstand coming sources of danger, as becometh the sons of God. That the Black One1478

1478


Anf-03 v.viii.xiii Pg 3
Δίκαιος ὡς φοίνιξ ἀνθήσει, Sept. Ps. xcii. 12.—“like a palm tree” (A.V.). We have here a characteristic way of Tertullian’s quoting a scripture which has even the least bearing on his subject. [See Vol. I. (this series) p. 12, and same volume, p. viii.]

that is, shall flourish or revive, from death, from the grave—to teach you to believe that a bodily substance may be recovered even from the fire. Our Lord has declared that we are “better than many sparrows:”7368

7368


Anf-03 iv.iv.xv Pg 14
Ps. i. 1–3; xcii. 12–; 15.

If you have renounced temples, make not your own gate a temple. I have said too little. If you have renounced stews, clothe not your own house with the appearance of a new brothel.


Npnf-201 iii.xvi.i Pg 15


Anf-01 ix.vi.iv Pg 3
Ps. cii. 25–28. The cause of the difference in the numbering of the Psalms is that the Septuagint embraces in one psalm—the ninth—the two which form the ninth and tenth in the Hebrew text.

pointing out plainly what things they are that pass away, and who it is that doth endure for ever—God, together with His servants. And in like manner Esaias says: “Lift up your eyes to the heavens, and look upon the earth beneath; for the heaven has been set together as smoke, and the earth shall wax old like a garment, and they who dwell therein shall die in like manner. But my salvation shall be for ever, and my righteousness shall not pass away.”3832

3832


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-03 iv.ix.iii Pg 5
There is, if the text be genuine, some confusion here.  Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii.

“But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165

1165


Anf-01 ii.ii.xxxii Pg 5
Gen. xxii. 17, Gen. xxviii. 4.

All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.


Anf-03 v.iv.vi.xx Pg 25
Gen. xxii. 17.

Therefore “one star differeth from another star in glory.”6119

6119


Anf-03 iv.ix.i Pg 11
See Gen. xxii. 18; and comp. Gal. iii. 16, and the reference in both places.

and that1130

1130


Anf-01 vi.ii.vi Pg 34
Gen. i. 28.

Who then is able to govern the beasts, or the fishes, or the fowls of heaven? For we ought to perceive that to govern implies authority, so that one should command and rule. If, therefore, this does not exist at present, yet still He has promised it to us. When? When we ourselves also have been made perfect [so as] to become heirs of the covenant of the Lord.1526

1526 These are specimens of the “Gnosis,” or faculty of bringing out the hidden spiritual meaning of Scripture referred to before. Many more such interpretations follow.



Anf-01 ii.ii.xxxiii Pg 5
Gen. i. 28.

We see,138

138 Or, “let us consider.”

then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength.


Anf-01 vi.ii.vi Pg 21
Gen. i. 28.

These things [were spoken] to the Son. Again, I will show thee how, in respect to us,1513

1513 Cod. Sin. inserts, “the Lord says.”

He has accomplished a second fashioning in these last days. The Lord says, “Behold, I will make1514

1514 Cod. Sin. has “I make.”

the last like the first.”1515

1515


Anf-01 viii.iv.lxii Pg 3
Gen. i. 26; 28.

And that you may not change the [force of the] words just quoted, and repeat what your teachers assert,—either that God said to Himself, ‘Let Us make,’ just as we, when about to do something, oftentimes say to ourselves, ‘Let us make;’ or that God spoke to the elements, to wit, the earth and other similar substances of which we believe man was formed, ‘Let Us make,’—I shall quote again the words narrated by Moses himself, from which we can indisputably learn that [God] conversed with some one who was numerically distinct from Himself, and also a rational Being. These are the words: ‘And God said, Behold, Adam has become as one of us, to know good and evil.’2175

2175


Anf-01 ix.vi.xii Pg 3
Gen. i. 28.


Anf-02 vi.iii.ii.x Pg 4.1


Anf-02 vi.iv.ii.xxiii Pg 7.1


Anf-02 vi.iv.iii Pg 53.1


Anf-02 vi.iv.iii Pg 232.1


Anf-02 vi.iv.ix Pg 270.1


Anf-03 v.iv.ii.xxix Pg 10
Gen. i. 28.

but also, “Thou shalt not commit adultery,” and, “Thou shalt not covet thy neighbour’s wife;”2681

2681


Anf-03 iv.xi.xxvii Pg 6
Gen. i. 28.

Excess, however, has He cursed, in adulteries, and wantonness, and chambering.1698

1698 Lupanaria.

Well, now, in this usual function of the sexes which brings together the male and the female in their common intercourse, we know that both the soul and the flesh discharge a duty together: the soul supplies desire, the flesh contributes the gratification of it; the soul furnishes the instigation, the flesh affords the realization. The entire man being excited by the one effort of both natures, his seminal substance is discharged, deriving its fluidity from the body, and its warmth from the soul. Now if the soul in Greek is a word which is synonymous with cold,1699

1699 See above, c. xxv. p. 206.

how does it come to pass that the body grows cold after the soul has quitted it? Indeed (if I run the risk of offending modesty even, in my desire to prove the truth), I cannot help asking, whether we do not, in that very heat of extreme gratification when the generative fluid is ejected, feel that somewhat of our soul has gone from us? And do we not experience a faintness and prostration along with a dimness of sight?  This, then, must be the soul-producing seed, which arises at once from the out-drip of the soul, just as that fluid is the body-producing seed which proceeds from the drainage of the flesh.  Most true are the examples of the first creation. Adam’s flesh was formed of clay. Now what is clay but an excellent moisture, whence should spring the generating fluid?  From the breath of God first came the soul. But what else is the breath of God than the vapour of the spirit, whence should spring that which we breathe out through the generative fluid? Forasmuch, therefore, as these two different and separate substances, the clay and the breath, combined at the first creation in forming the individual man, they then both amalgamated and mixed their proper seminal rudiments in one, and ever afterwards communicated to the human race the normal mode of its propagation, so that even now the two substances, although diverse from each other, flow forth simultaneously in a united channel; and finding their way together into their appointed seed-plot, they fertilize with their combined vigour the human fruit out of their respective natures.  And inherent in this human product is his own seed, according to the process which has been ordained for every creature endowed with the functions of generation. Accordingly from the one (primeval) man comes the entire outflow and redundance of men’s souls—nature proving herself true to the commandment of God, “Be fruitful, and multiply.”1700

1700


Anf-03 iv.xi.xxvii Pg 9
Gen. i. 28.

For in the very preamble of this one production, “Let us make man,”1701

1701


Anf-03 v.v.i Pg 15
Quoting Gen. i. 28, “Be fruitful and multiply” (Rigalt.).

and yet despises it in respect of his art.6137

6137 Disregarding the law when it forbids the representation of idols.  (Rigalt.).

He falsifies by a twofold process—with his cautery and his pen.6138

6138 Et cauterio et stilo. The former instrument was used by the encaustic painters for burning in the wax colours into the ground of their pictures (Westropp’s Handbook of Archæology, p. 219).  Tertullian charges Hermogenes with using his encaustic art to the injury of the scriptures, by practically violating their precepts in his artistic works; and with using his pen (stilus) in corrupting the doctrine thereof by his heresy.

He is a thorough adulterer, both doctrinally and carnally, since he is rank indeed with the contagion of your marriage-hacks,6139

6139 By the nubentium contagium, Tertullian, in his Montanist rigour, censures those who married more than once.

and has also failed in cleaving to the rule of faith as much as the apostle’s own Hermogenes.6140

6140


Anf-03 v.viii.xlv Pg 5
Gen. i. 28.

the flesh and the soul have had a simultaneous birth, without any calculable difference in time; so that the two have been even generated together in the womb, as we have shown in our Treatise on the Soul.7583

7583 See ch. xxvii.

Contemporaneous in the womb, they are also temporally identical in their birth. The two are no doubt produced by human parents7584

7584 We treat “homines” as a nominative, after Oehler.

of two substances, but not at two different periods; rather they are so entirely one, that neither is before the other in point of time. It is more correct (to say), that we are either entirely the old man or entirely the new, for we cannot tell how we can possibly be anything else. But the apostle mentions a very clear mark of the old man. For “put off,” says he, “concerning the former conversation, the old man;”7585

7585


Anf-03 vi.ii.ii Pg 3
Or, “while these things continue, those which respect the Lord rejoice in purity along with them—Wisdom,” etc.

For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, “What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure.”1458

1458


Anf-01 ix.iv.x Pg 2
Gen. xv. 5.

and Him who, by His Son Christ Jesus, has called us to the knowledge of Himself, from the worship of stones, so that those who were not a people were made a people, and she beloved who was not beloved3374

3374


Anf-01 ix.vi.viii Pg 8
Gen. xv. 5.

as John the Baptist says: “For God is able from these stones to raise up children unto Abraham.”3873

3873


Anf-01 ii.ii.x Pg 5
Gen. xv. 5, 6; Rom. iv. 3.

On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.49

49


Anf-01 viii.iv.lxxiv Pg 5
Deut. xxxi. 16–18.

‘This people [shall go a whoring after other gods], and shall forsake Me, and shall break my covenant which I made with them in that day; and I will forsake them, and will turn away My face from them; and they shall be devoured,2228

2228 Literally, “for food.”

and many evils and afflictions shall find them out; and they shall say in that day, Because the Lord my God is not amongst us, these misfortunes have found us out. And I shall certainly turn away My face from them in that day, on account of all the evils which they have committed, in that they have turned to other gods.’2229

2229 The first conference seems to have ended hereabout. [It occupied two days. But the student must consult the learned note of Kaye (Justin Martyr, p. 20. Rivingtons, London. 1853).]



Anf-03 iv.iv.xx Pg 8
Because Scripture calls idols “vanities” and “vain things.” See 2 Kings xvii. 15, Ps. xxiv. 4, Isa. lix. 4, Deut. xxxii. 21, etc.

Whoever, therefore, honours an idol with the name of God, has fallen into idolatry.  But if I speak of them as gods, something must be added to make it appear that I do not call them gods. For even the Scripture names “gods,” but adds “their,” viz. “of the nations:” just as David does when he had named “gods,” where he says, “But the gods of the nations are demons.”328

328


Anf-01 ix.vi.xxxiv Pg 97
Jer. xxxi. 31, 32.

with men, not such as that which He made with the fathers at Mount Horeb, and would give to men a new heart and a new spirit;4335

4335


Anf-01 viii.iv.xi Pg 4
Jer. xxxi. 31, 32.

). If, therefore, God proclaimed a new covenant which was to be instituted, and this for a light of the nations, we see and are persuaded that men approach God, leaving their idols and other unrighteousness, through the name of Him who was crucified, Jesus Christ, and abide by their confession even unto death, and maintain piety. Moreover, by the works and by the attendant miracles, it is possible for all to understand that He is the new law, and the new covenant, and the expectation of those who out of every people wait for the good things of God. For the true spiritual Israel, and descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations), are we who have been led to God through this crucified Christ, as shall be demonstrated while we proceed.


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


Anf-03 iv.ix.iii Pg 13
Jer. xxxi. 31, 32 (in LXX. ibid. xxxviii. 31, 32); comp. Heb. viii. 8–13.

Whence we understand that the coming cessation of the former circumcision then given, and the coming procession of a new law (not such as He had already given to the fathers), are announced: just as Isaiah foretold, saying that in the last days the mount of the Lord and the house of God were to be manifest above the tops of the mounts: “And it shall be exalted,” he says, “above the hills; and there shall come over it all nations; and many shall walk, and say, Come, ascend we unto the mount of the Lord, and unto the house of the God of Jacob,”1173

1173


Anf-03 v.iv.v.i Pg 28
Jer. xxxi. 31, 32, with slight change.

He thus shows that the ancient covenant is temporary only, when He indicates its change; also when He promises that it shall be followed by an eternal one. For by Isaiah He says: “Hear me, and ye shall live; and I will make an everlasting covenant with you,” adding “the sure mercies of David,”3503

3503


Anf-03 v.iv.ii.xx Pg 10
This quotation, however, is from Jer. xxxi. 32.

In like manner by Jeremiah: Make to yourselves a new covenant, “circumcise yourselves to the Lord, and take away the foreskins of your heart.”2561

2561


Anf-01 ii.ii.xv Pg 7
Ps. xii. 3–5.



Anf-01 v.iii.ix Pg 14
Ps. vi., Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης.]

on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”692

692


Anf-02 vi.iv.iv.v Pg 28.1


Anf-02 vi.iv.vi.i Pg 10.1


Anf-01 viii.iv.lix Pg 3
Ex. ii. 23.

and so on until, ‘Go and gather the elders of Israel, and thou shalt say unto them, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to me, saying, I am surely beholding you, and the things which have befallen you in Egypt.’ ”2163

2163


Anf-01 vi.ii.xiv Pg 11
Isa. xlii. 6, 7.

Ye perceive,1651

1651 Cod. Sin. has, “we know.”

then, whence we have been redeemed. And again, the prophet says, “Behold, I have appointed Thee as a light to the nations, that Thou mightest be for salvation even to the ends of the earth, saith the Lord God that redeemeth thee.”1652

1652


Anf-01 viii.iv.xxvi Pg 2
Isa. xlii. 6, 7.

And again: ‘Lift up a standard2014

2014 συσσεισμόν, “a shaking,” is the original reading; but LXX has σύσσημον, a standard or signal, and this most edd. adopt.

for the people; for, lo, the Lord has made it heard unto the end of the earth. Say ye to the daughters of Zion, Behold, thy Saviour has come; having His reward, and His work before His face: and He shall call it a holy nation, redeemed by the Lord. And thou shalt be called a city sought out, and not forsaken. Who is this that cometh from Edom? in red garments from Bosor? This that is beautiful in apparel, going up with great strength? I speak righteousness, and the judgment of salvation. Why are Thy garments red, and Thine apparel as from the trodden wine-press? Thou art full of the trodden grape. I have trodden the wine-press all alone, and of the people there is no man with Me; and I have trampled them in fury, and crushed them to the ground, and spilled their blood on the earth. For the day of retribution has come upon them, and the year of redemption is present. And I looked, and there was none to help; and I considered, and none assisted: and My arm delivered; and My fury came on them, and I trampled them in My fury, and spilled their blood on the earth.’ ”2015

2015


Anf-03 iv.ix.xii Pg 5
Isa. xlii. 6, 7, comp. lxi. 1; Luke iv. 14–18.

—of ignorance, to wit. And if these blessings accrue through Christ, they will not have been prophesied of another than Him through whom we consider them to have been accomplished.1382

1382


Anf-03 v.iv.iv.xx Pg 7
Isa. xlii. 6, 7.

If these things are accomplished through Christ, they would not have been designed in prophecy for any other than Him through whom they have their accomplishment.  In another passage He also says:  “Behold, I have set Him as a testimony to the nations, a prince and commander to the nations; nations which know Thee not shall invoke Thee, and peoples shall run together unto Thee.”3376

3376


Anf-03 v.iv.iv.xvii Pg 18
Isa. l. 10.

And likewise as a healer: “For,” says he, “He hath taken away our infirmities, and carried our sorrows.”3342

3342


Anf-03 v.iv.v.xxii Pg 34
Isa. l. 10, according to the Septuagint.

When therefore He here presents Him with the words, “This is my (beloved) Son,” this clause is of course understood, “whom I have promised.” For if He once promised, and then afterwards says, “This is He,” it is suitable conduct for one who accomplishes His purpose4351

4351 Ejus est exhibentis.

that He should utter His voice in proof of the promise which He had formerly made; but unsuitable in one who is amenable to the retort, Can you, indeed, have a right to say, “This is my son,” concerning whom you have given us no previous information,4352

4352 Non præmisisti. Oehler suggests promisisti, “have given us no promise.”

any more than you have favoured us with a revelation about your own prior existence? “Hear ye Him,” therefore, whom from the beginning (the Creator) had declared entitled to be heard in the name of a prophet, since it was as a prophet that He had to be regarded by the people. “A prophet,” says Moses, “shall the Lord your God raise up unto you, of your sons” (that is, of course, after a carnal descent4353

4353 Censum: Some read sensum, “sense.”

); “unto Him shall ye hearken, as unto me.”4354

4354


Anf-03 v.iv.v.xxii Pg 41
Isa. l. 10.

This voice the Father was going Himself to recommend. For, says he,4358

4358


Anf-01 vi.ii.iii Pg 4
Isa. lviii. 6–10.

To this end, therefore, brethren, He is long-suffering, foreseeing how the people whom He has prepared shall with guilelessness believe in His Beloved. For He revealed all these things to us beforehand, that we should not rush forward as rash acceptors of their laws.1467

1467 The Greek is here unintelligible: the Latin has, “that we should not rush on, as if proselytes to their law.”



Anf-03 v.viii.xxxi Pg 3
Mal. iv. 2, 3.

And again, (Isaiah says): “Your heart shall rejoice, and your bones shall spring up like the grass,”7491

7491


Anf-01 ix.iii.xxiii Pg 6
Isa. v. 12.

But, according to the language [used by the prophet], they ought to be combined, and the day of retribution to follow the [acceptable] year. For the words are, “to proclaim the acceptable year of the Lord, and the day of retribution.” This present time, therefore, in which men are called and saved by the Lord, is properly understood to be denoted by “the acceptable year of the Lord;” and there follows on this “the day of retribution,” that is, the judgment. And the time thus referred to is not called “a year” only, but is also named “a day” both by the prophet and by Paul, of whom the apostle, calling to mind the Scripture, says in the Epistle addressed to the Romans, “As it is written, for thy sake we are killed all the day long, we are counted as sheep for the slaughter.”3125

3125


Anf-01 ix.vi.iii Pg 15
Isa. v. 12.

Lest, therefore, we should incur the same punishment as these men, the Lord reveals [to us] their end; showing at the same time, that if they obeyed Moses and the prophets, they would believe in Him whom these had preached, the Son of God, who rose from the dead, and bestows life upon us; and He shows that all are from one essence, that is, Abraham, and Moses, and the prophets, and also the Lord Himself, who rose from the dead, in whom many believe who are of the circumcision, who do also hear Moses and the prophets announcing the coming of the Son of God. But those who scoff [at the truth] assert that these men were from another essence, and they do not know the first-begotten from the dead; understanding Christ as a distinct being, who continued as if He were impassible, and Jesus, who suffered, as being altogether separate [from Him].


Anf-03 v.iv.vi.xviii Pg 27
Isa. v. 11, 12.

Now, when I find to what God belong these precepts, whether in their germ or their development, I have no difficulty in knowing to whom the apostle also belongs.  But he declares that “wives ought to be in subjection to their husbands:”6028

6028


Anf-03 iv.vi.ix Pg 4
Isa. v. 12.

would have added “with crowns,” if this practice had ever had place in the things of God.


Anf-02 vi.iv.v.viii Pg 30.1


Npnf-201 iii.xv.ix Pg 22


Npnf-201 iv.vi.i.xxxviii Pg 12


Anf-03 v.iv.v.xxx Pg 16
Isa. ii. 19.

“And hath shut to the door,” thereby shutting out the wicked, of course; and when these knock, He will answer, “I know you not whence ye are;” and when they recount how “they have eaten and drunk in His presence,” He will further say to them, “Depart from me, all ye workers of iniquity; there shall be weeping and gnashing of teeth.”4723

4723


Anf-03 v.iv.vi.xvi Pg 11
Isa. ii. 19. The whole verse is to the point.

Well, but who is the man of sin, the son of perdition,” who must first be revealed before the Lord comes; “who opposeth and exalteth himself above all that is called God, or that is worshipped; who is to sit in the temple of God, and boast himself as being God?”5929

5929


Anf-03 v.v.xxxiv Pg 12
Isa. ii. 19.

“But I will dry up the pools;”6499

6499


Anf-03 v.viii.xxii Pg 12
Isa. ii. 19.

expresses it) “that earth,” which, I suppose, is as yet unshattered? Who has thus early put “Christ’s enemies beneath His feet” (to use the language of David7422

7422


Anf-01 viii.iv.xxv Pg 5
Isa. lxiii. 15 to end, and Isa. lxiv.


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


Anf-01 v.iii.ix Pg 14
Ps. vi., Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης.]

on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”692

692


Anf-02 vi.iii.i.ix Pg 61.1


Anf-02 vi.iii.i.ix Pg 63.1


Anf-01 ii.ii.l Pg 5
Ps. xxxii. 1, 2.

This blessedness cometh upon those who have been chosen by God through Jesus Christ our Lord; to whom be glory for ever and ever. Amen.


Anf-01 ix.vii.xviii Pg 12
Ps. xxxii. 1, 2.

pointing out thus that remission of sins which follows upon His advent, by which “He has destroyed the handwriting” of our debt, and “fastened it to the cross;”4599

4599


Anf-02 vi.iii.ii.viii Pg 6.1


Anf-02 vi.iv.ix Pg 247.1


Anf-02 vi.iv.ii.xv Pg 11.1


Anf-03 v.x.vi Pg 5
Ps. xxxii. 1; Rom. iv. 7, etc.

For, strictly speaking, there cannot any longer be reckoned ought against the martyrs, by whom in the baptism (of blood) life itself is laid down. Thus, “love covers the multitude of sins;”8255

8255


Anf-02 vi.iii.ii.viii Pg 6.1


Anf-01 ii.ii.xviii Pg 7
Ps. li. 1–17.


Anf-02 vi.iv.iv.xvi Pg 12.1


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


Anf-03 v.iv.iii.xvii Pg 10
2 Sam. xii. 13.

which also restored the house of Israel as often as it condemned it, and addressed to it consolation no less frequently than reproof. Do not therefore look at God simply as Judge, but turn your attention also to examples of His conduct as the Most Good.2906

2906 Optimi.

Noting Him, as you do, when He takes vengeance, consider Him likewise when He shows mercy.2907

2907 Indulget.

In the scale, against His severity place His gentleness. When you shall have discovered both qualities to co-exist in the Creator, you will find in Him that very circumstance which induces you to think there is another God. Lastly, come and examine into His doctrine, discipline, precepts, and counsels. You will perhaps say that there are equally good prescriptions in human laws. But Moses and God existed before all your Lycurguses and Solons. There is not one after-age2908

2908 Posteritas.

which does not take from primitive sources.  At any rate, my Creator did not learn from your God to issue such commandments as: Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet what is thy neighbour’s; honour thy father and thy mother; and, thou shalt love thy neighbour as thyself. To these prime counsels of innocence, chastity, and justice, and piety, are also added prescriptions of humanity, as when every seventh year slaves are released for liberty;2909

2909


Anf-03 v.iv.v.x Pg 13
2 Sam. xii. 13.

how king Ahab in like manner, the husband of Jezebel, guilty of idolatry and of the blood of Naboth, obtained pardon because of his repentance;3772

3772


Anf-03 v.iv.vi.xi Pg 12
2 Sam. xii. 13.

—preferring, indeed, the sinner’s repentance to his death, of course because of His gracious attribute of mercy.5689

5689


Anf-02 vi.iv.ix Pg 246.1


Anf-02 vi.ii.viii Pg 31.3


Anf-03 v.iv.v.xiv Pg 14
Ps. lxxii. 12, 13, 14.

Again:  “The wicked shall be turned into hell, even all the nations that forget God; because the needy shall not alway be forgotten; the endurance of the poor shall not perish for ever.”3946

3946


Anf-01 ii.ii.lvi Pg 9
Job v. 17–26.

Ye see, beloved, that protection is afforded to those that are chastened of the Lord; for since God is good, He corrects us, that we may be admonished by His holy chastisement.


ecf19Oz116z86; 119:125 143:12


Anf-01 ii.ii.xxxix Pg 6
Job iv. 16–18, Job xv. 15, Job iv. 19–21, Job v. 1–5.


Anf-02 vi.iv.iii Pg 224.3


Anf-03 iv.iv.x Pg 8
Bible:Zech.13.2">Ex. xxiii. 13; Josh. xxiii. 7; Ps. xvi. 4; Hos. ii. 17; Zech. xiii. 2.

and this name228

228 i.e., the name of God.

to be conferred on vanity.229

229 i.e., on an idol, which, as Isaiah says, is “vanity.”

Hence the devil gets men’s early faith built up from the beginnings of their erudition.  Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behoves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities.


Anf-03 v.ix.xxxiii Pg 28
See Bull’s Works, Vol. V., p. 381.

I value it chiefly because it proves that the Greek Testament, elsewhere says, disjointedly, what is collected into 1 John v. 7. It is, therefore, Holy Scripture in substance, if not in the letter. What seems to me important, however, is the balance it gives to the whole context, and the defective character of the grammar and logic, if it be stricken out. In the Septuagint and the Latin Vulgate of the Old Testament we have a precisely similar case. Refer to Psa. xiii., alike in the Latin and the Greek, as compared with our English Version.8214

8214


Anf-02 vi.iii.i.x Pg 26.1
107:41 *marg:


Anf-02 vi.iv.iv.xxi Pg 27.1


Anf-02 vi.iv.vii.xii Pg 65.1


Anf-02 vi.iv.ix Pg 164.2


Anf-03 vi.vii.xiv Pg 4
Job. See Job i. and ii.

—whom neither the driving away of his cattle nor those riches of his in sheep, nor the sweeping away of his children in one swoop of ruin, nor, finally, the agony of his own body in (one universal) wound, estranged from the patience and the faith which he had plighted to the Lord; whom the devil smote with all his might in vain. For by all his pains he was not drawn away from his reverence for God; but he has been set up as an example and testimony to us, for the thorough accomplishment of patience as well in spirit as in flesh, as well in mind as in body; in order that we succumb neither to damages of our worldly goods, nor to losses of those who are dearest, nor even to bodily afflictions.  What a bier9171

9171 “Feretrum”—for carrying trophies in a triumph, the bodies of the dead, and their effigies, etc.

for the devil did God erect in the person of that hero! What a banner did He rear over the enemy of His glory, when, at every bitter message, that man uttered nothing out of his mouth but thanks to God, while he denounced his wife, now quite wearied with ills, and urging him to resort to crooked remedies! How did God smile,9172

9172


Anf-02 vi.ii.ix Pg 3.1
8507


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


Anf-02 vi.iv.i.v Pg 24.1


Anf-03 vi.vii.xi Pg 4
Prov. iii. 11, 12; Heb. xii. 5, 6; Rev. iii. 19.

O blessed servant, on whose amendment the Lord is intent! with whom He deigns to be wroth! whom He does not deceive by dissembling His reproofs! On every side, therefore, we are bound to the duty of exercising patience, from whatever quarter, either by our own errors or else by the snares of the Evil One, we incur the Lord’s reproofs. Of that duty great is the reward—namely, happiness.  For whom but the patient has the Lord called happy, in saying, “Blessed are the poor in spirit, for theirs is the kingdom of the heavens?”9126

9126


Anf-01 ii.ii.lvi Pg 5
Prov. iii. 12; Heb. xii. 6.

“The righteous,” saith it, “shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head.”251

251


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


Anf-02 vi.iv.i.v Pg 24.1


Anf-02 vi.iv.ii.ii Pg 2.1


Anf-03 vi.vii.xi Pg 4
Prov. iii. 11, 12; Heb. xii. 5, 6; Rev. iii. 19.

O blessed servant, on whose amendment the Lord is intent! with whom He deigns to be wroth! whom He does not deceive by dissembling His reproofs! On every side, therefore, we are bound to the duty of exercising patience, from whatever quarter, either by our own errors or else by the snares of the Evil One, we incur the Lord’s reproofs. Of that duty great is the reward—namely, happiness.  For whom but the patient has the Lord called happy, in saying, “Blessed are the poor in spirit, for theirs is the kingdom of the heavens?”9126

9126


Npnf-201 iii.xvi.iv Pg 98


Npnf-201 iii.vi.ii Pg 38


Anf-01 viii.iv.cii Pg 4
Isa. l. 4.

Again, when He said, ‘Thou art my God; be not far from me,’ He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by birth, or wealth, or strength, or wisdom. And such have ever been your practices: at one time you made a calf, and always you have shown yourselves ungrateful, murderers of the righteous, and proud of your descent. For if the Son of God evidently states that He can be saved, [neither]2340

2340 Not found in mss.

because He is a son, nor because He is strong or wise, but that without God He cannot be saved, even though He be sinless, as Isaiah declares in words to the effect that even in regard to His very language He committed no sin (for He committed no iniquity or guile with His mouth), how do you or others who expect to be saved without this hope, suppose that you are not deceiving yourselves?


Anf-02 vi.iv.vi.xv Pg 10.1


Anf-03 v.iv.v.xxxix Pg 22
Isa. l. 4.

except that Marcion introduces to us a Christ who is not subject to the Father. That persecutions from one’s nearest friends are predicted, and calumny out of hatred to His name,5035

5035


Anf-03 v.iv.v.xxxix Pg 57
Isa. l. 4.

Now if this is to destroy the prophets,5069

5069 Literally, “the prophecies.”

what will it be to fulfil them?


Anf-03 v.iv.v.xlii Pg 16
Isa. l. 4 (Sept.).

—even that “tongue which clove to His jaws,” as the Psalm5135

5135


Anf-03 v.ix.xxii Pg 14
Isa. l. 4.

In accordance with which, Christ Himself says: “Then shall ye know that I am He and that I am saying nothing of my own self; but that, as my Father hath taught me, so I speak, because He that sent me is with me.”8052

8052


Anf-03 v.ix.xxiii Pg 20
Isa. l. 4.

the word which I actually speak. “Even as the Father hath said unto me, so do I speak.”8088

8088


Treasury of Scriptural Knowledge, Chapter 16

VERSE 	(7) - 

Job 3:17; 7:3,16; 10:1 Ps 6:6,7 Pr 3:11,12 Isa 50:4 Mic 6:13


PARALLEL VERSE BIBLE

God Rules.NET