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PARALLEL HISTORY BIBLE - Job 30:17
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, 23, 24, 25, 26, 27, 28, 29, 30, 31
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LXX- Greek Septuagint - Job 30:17 νυκτι 3571 δε 1161 μου 3450 τα 3588 οστα συγκεκαυται τα 3588 δε 1161 νευρα μου 3450 διαλελυται
Douay Rheims Bible In the night my bone is pierced with sorrows: and they that feed upon me, do not sleep.
King James Bible - Job 30:17 My bones are pierced in me in the night season: and my sinews take no rest.
World English Bible In the night season my bones are pierced in me, and the pains that gnaw me take no rest.
World Wide Bible Resources
Job 30:17
Early Christian Commentary - (A.D. 100 - A.D. 325) 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.
Anf-02 vi.iv.i.xxvii Pg 7.1
98:1 144:9 149:1
Anf-01 ix.vi.x Pg 5
Isa. xlii. 10, quoted from memory. And Jeremiah says: “Behold, I will make a new covenant, not as I made with your fathers”3903 3903
Anf-02 vi.ii.i Pg 22.1
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.vi.vii Pg 15.1
Anf-02 vi.iv.vi.x Pg 7.1
Anf-01 viii.iv.xxx Pg 3
Ps. xix. And that we, who have been made wise by them, confess that the statutes of the Lord are sweeter than honey and the honey-comb, is manifest from the fact that, though threatened with death, we do not deny His name. Moreover, it is also manifest to all, that we who believe in Him pray to be kept by Him from strange, i.e., from wicked and deceitful, spirits; as the word of prophecy, personating one of those who believe in Him, figuratively declares. For we do continually beseech God by Jesus Christ to preserve us from the demons which are hostile to the worship of God, and whom we of old time served, in order that, after our conversion by Him to God, we may be blameless. For we call Him Helper and Redeemer, the power of whose name even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate, governor of Judæa, they are overcome. And thus it is manifest to all, that His Father has given Him so great power, by virtue of which demons are subdued to His name, and to the dispensation of His suffering.
rest. And I beheld that horn waging war against the saints, and prevailing against them, until the Ancient of days came; and He gave judgment for the saints of the Most High. And the time came, and the saints of the Most High possessed the kingdom. And it was told me concerning the fourth beast: There shall be a fourth kingdom upon earth, which shall prevail over all these kingdoms, and shall devour the whole earth, and shall destroy and make it thoroughly waste. And the ten horns are ten kings that shall arise; and one shall arise after them;2027 2027 Literally, “And the ten horns, ten kings shall arise after them.” and he shall surpass the first in evil deeds, and he shall subdue three kings, and he shall speak words against the Most High, and shall overthrow the rest of the saints of the Most High, and shall expect to change the seasons and the times. And it shall be delivered into his hands for a time, and times, and half a time. And the judgment sat, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom, and the power, and the great places of the kingdoms under the heavens, were given to the holy people of the Most High, to reign in an everlasting kingdom: and all powers shall be subject to Him, and shall obey Him. Hitherto is the end of the matter. I, Daniel, was possessed with a very great astonishment, and my speech was changed in me; yet I kept the matter in my heart.’ ”2028 2028
Anf-02 vi.iii.i.ix Pg 7.1
Anf-01 viii.iv.lxxxii Pg 2
Ezek. iii. 17, 18, 19. And on this account we are, through fear, very earnest in desiring to converse [with men] according to the Scriptures, but not from love of money, or of glory, or of pleasure. For no man can convict us of any of these [vices]. No more do we wish to live like the rulers of your people, whom God reproaches when He says, ‘Your rulers are companions of thieves, lovers of bribes, followers of the rewards.’2275 2275
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-02 vi.iv.i.v Pg 13.1
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:
Npnf-201 iii.vii.ii Pg 50
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
*marg:
Anf-02 vi.iii.i.viii Pg 47.1
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-03 vi.vii.v Pg 7
See Ps. viii. 4–6. For if he had endured (that), he would not have grieved; nor would he have envied man if he had not grieved. Accordingly he deceived him, because he had envied him; but he had envied because he had grieved: he had grieved because, of course, he had not patiently borne. What that angel of perdition9053 9053 Compare the expression in de Idol. iv., “perdition of blood” ="bloody perdition,” and the note there. So here “angel of perdition” may ="lost angel.” first was—malicious or impatient—I scorn to inquire: since manifest it is that either impatience took its rise together with malice, or else malice from impatience; that subsequently they conspired between themselves; and that they grew up indivisible in one paternal bosom. But, however, having been instructed, by his own experiment, what an aid unto sinning was that which he had been the first to feel, and by means of which he had entered on his course of delinquency, he called the same to his assistance for the thrusting of man into crime. The woman,9054 9054 Mulier. See de Orat. c. xxii. immediately on being met by him—I may say so without rashness—was, through his very speech with her, breathed on by a spirit infected with impatience: so certain is it that she would never have sinned at all, if she had honoured the divine edict by maintaining her patience to the end. What (of the fact) that she endured not to have been met alone; but in the presence of Adam, not yet her husband, not yet bound to lend her his ears,9055 9055
Anf-02 iv.ii.ii.xxxv Pg 8.1
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.
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
107:41 *marg:
Anf-01 ii.ii.xvii Pg 5
Job xiv. 4, 5. [Septuagint.] Moses was called faithful in all God’s house;76 76
Anf-02 vi.iv.iii Pg 229.1
Anf-01 ii.ii.xvi Pg 6
Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version. And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.”71 71
Anf-01 viii.iv.cxi Pg 2
Isa. liii. 7. And it is written, that on the day of the passover you seized Him, and that also during the passover you crucified Him. And as the blood of the passover saved those who were in Egypt, so also the blood of Christ will deliver from death those who have believed. Would God, then, have been deceived if this sign had not been above the doors? I do not say that; but I affirm that He announced beforehand the future salvation for the human race through the blood of Christ. For the sign of the scarlet thread, which the spies, sent to Jericho by Joshua, son of Nave (Nun), gave to Rahab the harlot, telling her to bind it to the window through which she let them down to escape from their enemies, also manifested the symbol of the blood of Christ, by which those who were at one time harlots and unrighteous persons out of all nations are saved, receiving remission of sins, and continuing no longer in sin.
Anf-01 viii.iv.cxiv Pg 2
Isa. liii. 7. He speaks as if the suffering had already taken place. And when He says again, ‘I have stretched out my hands to a disobedient and gainsaying people;’2377 2377
Anf-01 vi.ii.v Pg 2
Isa. liii. 5; 7. Therefore we ought to be deeply grateful to the Lord, because He has both made known to us things that are past, and hath given us wisdom concerning things present, and hath not left us without understanding in regard to things which are to come. Now, the Scripture saith, “Not unjustly are nets spread out for birds.”1482 1482
Anf-01 v.xv.iii Pg 6
Isa. liii. 7; Jer. xi. 19.
Anf-01 ix.vi.xxiv Pg 7
Acts viii. 27; Isa. liii. 7. and all the rest which the prophet proceeded to relate in regard to His passion and His coming in the flesh, and how He was dishonoured by those who did not believe Him; easily persuaded him to believe on Him, that He was Christ Jesus, who was crucified under Pontius Pilate, and suffered whatsoever the prophet had predicted, and that He was the Son of God, who gives eternal life to men. And immediately when [Philip] had baptized him, he departed from him. For nothing else [but baptism] was wanting to him who had been already instructed by the prophets: he was not ignorant of God the Father, nor of the rules as to the [proper] manner of life, but was merely ignorant of the advent of the Son of God, which, when he had become acquainted with, in a short space of time, he went on his way rejoicing, to be the herald in Ethiopia of Christ’s advent. Therefore Philip had no great labour to go through with regard to this man, because he was already prepared in the fear of God by the prophets. For this reason, too, did the apostles, collecting the sheep which had perished of the house of Israel, and discoursing to them from the Scriptures, prove that this crucified Jesus was the Christ, the Son of the living God; and they persuaded a great multitude, who, however, [already] possessed the fear of God. And there were, in one day, baptized three, and four, and five thousand men.4136 4136
Anf-01 ix.vi.xxxiv Pg 7
Isa. liii. 7. and by the stretching forth of His hands destroyed Amalek;4259 4259
Anf-01 ix.vi.xxxiv Pg 77
Isa. liii. 7. and that He should have vinegar and gall given Him to drink;4317 4317
Anf-01 ix.iv.xiii Pg 44
Acts viii. 32; Isa. liii. 7, 8. [Philip declared] that this was Jesus, and that the Scripture was fulfilled in Him; as did also the believing eunuch himself: and, immediately requesting to be baptized, he said, “I believe Jesus Christ to be the Son of God.”3502 3502
Anf-03 iv.ix.ix Pg 67
See Isa. liii. 3; 7, in LXX.; and comp. Ps. xxxviii. 17 (xxxvii. 18 in LXX.) in the “Great Bible” of 1539. If He “neither did contend nor shout, nor was His voice heard abroad,” who “crushed not the bruised reed”—Israel’s faith, who “quenched not the burning flax”1309 1309
Anf-03 v.iv.iv.vii Pg 5
A reference to, rather than quotation from, Isa. liii. 7. For, says (the prophet), we have announced concerning Him: “He is like a tender plant,3183 3183 Sicut puerulus, “like a little boy,” or, “a sorry slave.” like a root out of a thirsty ground; He hath no form nor comeliness; and we beheld Him, and He was without beauty: His form was disfigured;”3184 3184
Anf-03 v.iv.iv.xvii Pg 13
Isa. liii. 3; 7. who did not struggle nor cry, nor was His voice heard in the street who broke not the bruised reed—that is, the shattered faith of the Jews—nor quenched the smoking flax—that is, the freshly-kindled3337 3337 Momentaneum. ardour of the Gentiles. He can be none other than the Man who was foretold. It is right that His conduct3338 3338 Actum. be investigated according to the rule of Scripture, distinguishable as it is unless I am mistaken, by the twofold operation of preaching3339 3339 Prædicationis. and of miracle. But the treatment of both these topics I shall so arrange as to postpone, to the chapter wherein I have determined to discuss the actual gospel of Marcion, the consideration of His wonderful doctrines and miracles—with a view, however, to our present purpose. Let us here, then, in general terms complete the subject which we had entered upon, by indicating, as we pass on,3340 3340 Interim. how Christ was fore-announced by Isaiah as a preacher: “For who is there among you,” says he, “that feareth the Lord, that obeyeth the voice of His Son?”3341 3341
Anf-03 v.iv.v.xl Pg 8
Isa. liii. 7. that He so profoundly wished to accomplish the symbol of His own redeeming blood? He might also have been betrayed by any stranger, did I not find that even here too He fulfilled a Psalm: “He who did eat bread with me hath lifted up5076 5076 Levabit: literally, “shall lift up,” etc. his heel against me.”5077 5077
Anf-03 v.iv.v.xlii Pg 15
Isa. liii. 7. because “the Lord had given to Him a disciplined tongue, that he might know how and when it behoved Him to speak”5134 5134
Anf-03 v.viii.xx Pg 7
Isa. liii. 7. “He gave His back to scourges, and His cheeks to blows, not turning His face even from the shame of spitting.”7400 7400
Anf-03 iv.ix.xiii Pg 52
See Isa. liii. 7, 8. Why, accordingly, after His resurrection from the dead, which was effected on the third day, did the heavens receive Him back? It was in accordance with a prophecy of Hosea, uttered on this wise: “Before daybreak shall they arise unto Me, saying, Let us go and return unto the Lord our God, because Himself will draw us out and free us. After a space of two days, on the third day”1429 1429
Anf-03 v.iv.v.xiv Pg 48
Famulis et magistratibus. It is uncertain what passage this quotation represents. It sounds like some of the clauses of Isa. liii. Now, since hatred was predicted against that Son of man who has His mission from the Creator, whilst the Gospel testifies that the name of Christians, as derived from Christ, was to be hated for the Son of man’s sake, because He is Christ, it determines the point that that was the Son of man in the matter of hatred who came according to the Creator’s purpose, and against whom the hatred was predicted. And even if He had not yet come, the hatred of His name which exists at the present day could not in any case have possibly preceded Him who was to bear the name.3980 3980 Personam nominis. But He has both suffered the penalty3981 3981 Sancitur. in our presence, and surrendered His life, laying it down for our sakes, and is held in contempt by the Gentiles. And He who was born (into the world) will be that very Son of man on whose account our name also is rejected.
Anf-03 vi.iii.xviii Pg 8
Bible:Isa.53.7-Isa.53.8">Acts viii. 28, 30, 32, 33, and Isa. liii. 7, 8, especially in LXX. The quotation, as given in Acts, agrees nearly verbatim with the Cod. Alex. there. falls in opportunely with his faith: Philip, being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away. “But Paul too was, in fact, ‘speedily’ baptized:” for Simon,8728 8728
Npnf-201 iv.viii.xvi Pg 16
Anf-01 ix.iv.xi Pg 19
Gen. xlix. 18. And then again, Saviour: “Behold my God, my Saviour, I will put my trust in Him.”3411 3411
Anf-01 viii.iv.lii Pg 2
[Bible:Gen.49.11 Bible:Gen.49.18 Bible:Gen.49.24">Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.] that there would be two advents of Christ, and that in the first He would suffer, and that after He came there would be neither prophet nor king in your nation (I proceeded), and that the nations who believed in the suffering Christ would look for His future appearance. And for this reason the Holy Spirit had uttered these truths in a parable, and obscurely: for,” I added, “it is said, ‘Judah, thy brethren have praised thee: thy hands [shall be] on the neck of thine enemies; the sons of thy father shall worship thee. Judah is a lion’s whelp; from the germ, my son, thou art sprung up. Reclining, he lay down like a lion, and like [a lion’s] whelp: who shall raise him up? A ruler shall not depart from Judah, or a leader from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine. He shall wash his garments in wine, and his vesture in the blood of the grape. His eyes shall be bright with2113 2113 Or, “in comparison of.” wine, and his teeth white like milk.’2114 2114
Treasury of Scriptural Knowledge, Chapter 30VERSE (17) - Job 33:19-21 Ps 6:2-6; 38:2-8
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