Anf-02 vi.ii.viii Pg 14.1
8501
Anf-02 vi.iv.v.xiv Pg 145.1
Anf-03 v.iv.iv.vi Pg 12
A supposed quotation of Amos iv. 13. See Oehler’s marginal reference. If so, the reference to Joel is either a slip of Tertullian or a corruption of his text; more likely the former, for the best mss. insert Joel’s name. Amos iv. 13, according to the LXX., runs, ᾽Απαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ, which exactly suits Tertullian’s quotation. Junius supports the reference to Joel, supposing that Tertullian has his ch. ii. 31 in view, as compared with Acts ii. 16–33. This is too harsh an interpretation. It is simpler and better to suppose that Tertullian really meant to quote the LXX. of the passage in Amos, but in mistake named Joel as his prophet.
since the entire hope of the Jews, not to say of the Gentiles too, was fixed on the manifestation of Christ,—it was demonstrated that they, by their being deprived of those powers of knowledge and understanding—wisdom and prudence, would fail to know and understand that which was predicted, even Christ; when the chief of their wise men should be in error respecting Him—that is to say, their scribes and prudent ones, or Pharisees; and when the people, like them, should hear with their ears and not understand Christ while teaching them, and see with their eyes and not perceive Christ, although giving them signs. Similarly it is said elsewhere: “Who is blind, but my servant? or deaf, but he who ruleth over them?”3167 3167
Anf-03 v.iv.iv.vi Pg 12
A supposed quotation of Amos iv. 13. See Oehler’s marginal reference. If so, the reference to Joel is either a slip of Tertullian or a corruption of his text; more likely the former, for the best mss. insert Joel’s name. Amos iv. 13, according to the LXX., runs, ᾽Απαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ, which exactly suits Tertullian’s quotation. Junius supports the reference to Joel, supposing that Tertullian has his ch. ii. 31 in view, as compared with Acts ii. 16–33. This is too harsh an interpretation. It is simpler and better to suppose that Tertullian really meant to quote the LXX. of the passage in Amos, but in mistake named Joel as his prophet.
since the entire hope of the Jews, not to say of the Gentiles too, was fixed on the manifestation of Christ,—it was demonstrated that they, by their being deprived of those powers of knowledge and understanding—wisdom and prudence, would fail to know and understand that which was predicted, even Christ; when the chief of their wise men should be in error respecting Him—that is to say, their scribes and prudent ones, or Pharisees; and when the people, like them, should hear with their ears and not understand Christ while teaching them, and see with their eyes and not perceive Christ, although giving them signs. Similarly it is said elsewhere: “Who is blind, but my servant? or deaf, but he who ruleth over them?”3167 3167
Anf-03 v.v.xxxii Pg 11
Amos iv. 13.
thus showing that that wind was created which was reckoned with the formation of the earth, which was wafted over the waters, balancing and refreshing and animating all things: not (as some suppose) meaning God Himself by the spirit,6465 6465 The “wind.”
on the ground that “God is a Spirit,”6466 6466
Anf-03 v.ix.xxviii Pg 10
Amos iv. 13, Sept.
And if “the kings of the earth stood up, and the rulers were gathered together against the Lord and against His Christ,”8170 8170
Anf-03 iv.ix.xiii Pg 30
See Amos viii. 9, as before, in c.x.
(and when did it “shudder exceedingly” except at the passion of Christ, when the earth also trembled to her centre, and the veil of the temple was rent, and the tombs were burst asunder?1409 1409
Anf-03 v.iv.v.xlii Pg 28
Amos viii. 9.
(At noon)5147 5147 Here you have the meaning of the sixth hour.
the veil of the temple was rent”5148 5148
Anf-03 iv.ix.x Pg 56
See Amos viii. 9, 10 (especially in the LXX.).
For that you would do thus at the beginning of the first month of your new (years) even Moses prophesied, when he was foretelling that all the community of the sons of Israel was1359 1359 Oehler’s “esset” appears to be a mistake for “esse.”
to immolate at eventide a lamb, and were to eat1360 1360 The change from singular to plural is due to the Latin, not to the translator.
this solemn sacrifice of this day (that is, of the passover of unleavened bread) with bitterness;” and added that “it was the passover of the Lord,”1361 1361
Edersheim Bible History
Lifetimes x.xv Pg 139.4
Treasury of Scriptural Knowledge, Chapter 9
VERSE (7) - Ex 10:21,22 Jos 10:12 Da 4:35 Am 4:13; 8:9 Mt 24:29
