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PARALLEL HISTORY BIBLE - Leviticus 18:2
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LXX- Greek Septuagint - Leviticus 18:2 λαλησον τοις 3588 υιοις 5207 ισραηλ 2474 και 2532 ερεις 2046 5692 2054 προς 4314 αυτους 846 εγω 1473 κυριος 2962 ο 3588 3739 θεος 2316 υμων 5216
Douay Rheims Bible Speak to the children of Israel, and thou shalt say to them: I am the Lord your God.
King James Bible - Leviticus 18:2 Speak unto the children of Israel, and say unto them, I am the LORD your God.
World English Bible "Speak to the children of Israel, and say to them, 'I am Yahweh your God.
Early Church Father Links Npnf-111 vii.xix Pg 19
World Wide Bible Resources
Leviticus 18:2
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iv.ii.x Pg 2.1
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-02 vi.iii.iii.iv Pg 4.1
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-03 iv.ix.i Pg 19
Comp. 1 Kings xii. 25–33; 2 Kings xvii. 7–; 17 (in LXX. 3 and 4 Kings). The Eng. ver. speaks of “calves;” the LXX. call them “heifers.” Whence is proved that they have ever been depicted, out of the volume of the divine Scriptures, as guilty of the crime of idolatry; whereas our “less”—that is, posterior—people, quitting the idols which formerly it used slavishly to serve, has been converted to the same God from whom Israel, as we have above related, had departed.1138 1138
Anf-02 vi.iv.iii Pg 49.1
Anf-02 vi.iv.ii.x Pg 2.1
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.ix.xv Pg 33
Npnf-201 iii.ix.xv Pg 33
Anf-01 vi.ii.x Pg 3
Deut. iv. 1. Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577 1577 Literally, “in spirit.” For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578 1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek. So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579 1579 Cod. Sin. has, “condemned already.” to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-03 iv.ix.xiii Pg 26
See Ex. xv. 22–26. just as we do, who, drawn out from the calamities of the heathendom1405 1405 Sæculi. in which we were tarrying perishing with thirst (that is, deprived of the divine word), drinking, “by the faith which is on Him,”1406 1406
Anf-02 vi.iii.i.ix Pg 70.2
Anf-03 iv.viii.ii.ii Pg 5
Prov. ix. 10; Ps. cxi. 10. But801 801 Porro. fear has its origin in knowledge; for how will a man fear that of which he knows nothing? Therefore he who shall have the fear of God, even if he be ignorant of all things else, if he has attained to the knowledge and truth of God,802 802 Deum omnium notititam et veritatem adsecutus, i.e., “following the God of all as knowledge and truth.” will possess full and perfect wisdom. This, however, is what philosophy has not clearly realized. For although, in their inquisitive disposition to search into all kinds of learning, the philosophers may seem to have investigated the sacred Scriptures themselves for their antiquity, and to have derived thence some of their opinions; yet because they have interpolated these deductions they prove that they have either despised them wholly or have not fully believed them, for in other cases also the simplicity of truth is shaken803 803 Nutat. by the over-scrupulousness of an irregular belief,804 804 Passivæ fidei. and that they therefore changed them, as their desire of glory grew, into products of their own mind. The consequence of this is, that even that which they had discovered degenerated into uncertainty, and there arose from one or two drops of truth a perfect flood of argumentation. For after they had simply805 805 Solummodo. found God, they did not expound Him as they found Him, but rather disputed about His quality, and His nature, and even about His abode. The Platonists, indeed, (held) Him to care about worldly things, both as the disposer and judge thereof. The Epicureans regarded Him as apathetic806 806 Otiosum. and inert, and (so to say) a non-entity.807 807 “A nobody.” The Stoics believed Him to be outside of the world; the Platonists, within the world. The God whom they had so imperfectly admitted, they could neither know nor fear; and therefore they could not be wise, since they wandered away indeed from the beginning of wisdom,” that is, “the fear of God.” Proofs are not wanting that among the philosophers there was not only an ignorance, but actual doubt, about the divinity. Diogenes, when asked what was taking place in heaven, answered by saying, “I have never been up there.” Again, whether there were any gods, he replied, “I do not know; only there ought to be gods.”808 808 Nisi ut sint expedire. When Crœsus inquired of Thales of Miletus what he thought of the gods, the latter having taken some time809 809 Aliquot commeatus. to consider, answered by the word “Nothing.” Even Socrates denied with an air of certainty810 810 Quasi certus. those gods of yours.811 811 Istos deos. Yet he with a like certainty requested that a cock should be sacrificed to Æsculapius. And therefore when philosophy, in its practice of defining about God, is detected in such uncertainty and inconsistency, what “fear” could it possibly have had of Him whom it was not competent812 812 Non tenebat. clearly to determine? We have been taught to believe of the world that it is god.813 813 De mundo deo didicimus. For such the physical class of theologizers conclude it to be, since they have handed down such views about the gods that Dionysius the Stoic divides them into three kinds. The first, he supposes, includes those gods which are most obvious, as the Sun, Moon, and Stars; the next, those which are not apparent, as Neptune; the remaining one, those which are said to have passed from the human state to the divine, as Hercules and Amphiaraus. In like manner, Arcesilaus makes a threefold form of the divinity—the Olympian, the Astral, the Titanian—sprung from Cœlus and Terra; from which through Saturn and Ops came Neptune, Jupiter, and Orcus, and their entire progeny. Xenocrates, of the Academy, makes a twofold division—the Olympian and the Titanian, which descend from Cœlus and Terra. Most of the Egyptians believe that there are four gods—the Sun and the Moon, the Heaven and the Earth. Along with all the supernal fire Democritus conjectures that the gods arose. Zeno, too, will have it that their nature resembles it. Whence Varro also makes fire to be the soul of the world, that in the world fire governs all things, just as the soul does in ourselves. But all this is most absurd. For he says, Whilst it is in us, we have existence; but as soon as it has left us, we die. Therefore, when fire quits the world in lightning, the world comes to its end.
Anf-03 v.iii.xliii Pg 4
Ps. cxi. 10; Prov. i. 7. Where the fear of God is, there is seriousness, an honourable and yet thoughtful2295 2295 Attonita, as if in fear that it might go wrong (Rigalt.). diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry)2296 2296 In contrast to the opposite fault of the heresies exposed above. and a safely-guarded2297 2297 Deliberata, where the character was well weighed previous to admission to the eucharist. communion, and promotion after good service, and a scrupulous submission (to authority), and a devout attendance,2298 2298 Apparitio, the duty and office of an apparitor, or attendant on men of higher rank, whether in church or state. and a modest gait, and a united church, and God in all things.
Anf-01 ix.vi.xxxvii Pg 6
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19. And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359 4359
Anf-01 v.xvi.i Pg 5
Isa. i. 19. And again, “Ye shall eat flesh even as herbs.”1270 1270
Anf-02 vi.ii.x Pg 14.1
1588 Cod. Sin. here has the singular, “one who ruminates.” upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589 1589 Literally, “holy age.” [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590 1590 Cod. Sin. inserts again, “rightly.” explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.
Anf-02 vi.iv.i.xviii Pg 8.1
Anf-02 vi.iv.vi.vi Pg 28.1
Anf-03 v.viii.xxvi Pg 8
Isa. i. 19. the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467 7467
Anf-03 v.iv.vi.iii Pg 42
Deut. xi. 26. You cannot establish a diversity of authors because there happens to be one of things; for the diversity is itself proposed by one and the same author. Why, however, “Christ was made a curse for us,”5307 5307
Anf-01 v.iii.iii Pg 12
2 Kings xxii.; xxiii.. cast down the altars and temples [of the idols], and burned down the groves, for they were dedicated to demons, and not to God. And he slew the false priests, as the corrupters and deceivers of men, and not the worshippers of the Deity. Wherefore youth is not to be despised when it is devoted to God. But he is to be despised who is of a wicked mind, although he be old, and full of wicked days.653 653
Anf-01 v.xviii.v Pg 2
2 Kings xxii.; xxiii. To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king.1371 1371
Anf-02 vi.iii.i.ix Pg 70.2
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.ix.xv Pg 33
Anf-02 vi.iv.ii.x Pg 2.1
Anf-02 vi.iv.ii.x Pg 2.1
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.ix.xv Pg 33
Npnf-201 iii.ix.xv Pg 33
Anf-01 vi.ii.x Pg 3
Deut. iv. 1. Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577 1577 Literally, “in spirit.” For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578 1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek. So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579 1579 Cod. Sin. has, “condemned already.” to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-02 vi.iv.i.ix Pg 4.1
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-03 v.iv.v.i Pg 21
Ps. xix. 7. from idols unto God. This likewise will be the word concerning which the same Isaiah says, “For the Lord will make a decisive word in the land.”3496 3496
Anf-03 iv.viii.ii.ii Pg 5
Prov. ix. 10; Ps. cxi. 10. But801 801 Porro. fear has its origin in knowledge; for how will a man fear that of which he knows nothing? Therefore he who shall have the fear of God, even if he be ignorant of all things else, if he has attained to the knowledge and truth of God,802 802 Deum omnium notititam et veritatem adsecutus, i.e., “following the God of all as knowledge and truth.” will possess full and perfect wisdom. This, however, is what philosophy has not clearly realized. For although, in their inquisitive disposition to search into all kinds of learning, the philosophers may seem to have investigated the sacred Scriptures themselves for their antiquity, and to have derived thence some of their opinions; yet because they have interpolated these deductions they prove that they have either despised them wholly or have not fully believed them, for in other cases also the simplicity of truth is shaken803 803 Nutat. by the over-scrupulousness of an irregular belief,804 804 Passivæ fidei. and that they therefore changed them, as their desire of glory grew, into products of their own mind. The consequence of this is, that even that which they had discovered degenerated into uncertainty, and there arose from one or two drops of truth a perfect flood of argumentation. For after they had simply805 805 Solummodo. found God, they did not expound Him as they found Him, but rather disputed about His quality, and His nature, and even about His abode. The Platonists, indeed, (held) Him to care about worldly things, both as the disposer and judge thereof. The Epicureans regarded Him as apathetic806 806 Otiosum. and inert, and (so to say) a non-entity.807 807 “A nobody.” The Stoics believed Him to be outside of the world; the Platonists, within the world. The God whom they had so imperfectly admitted, they could neither know nor fear; and therefore they could not be wise, since they wandered away indeed from the beginning of wisdom,” that is, “the fear of God.” Proofs are not wanting that among the philosophers there was not only an ignorance, but actual doubt, about the divinity. Diogenes, when asked what was taking place in heaven, answered by saying, “I have never been up there.” Again, whether there were any gods, he replied, “I do not know; only there ought to be gods.”808 808 Nisi ut sint expedire. When Crœsus inquired of Thales of Miletus what he thought of the gods, the latter having taken some time809 809 Aliquot commeatus. to consider, answered by the word “Nothing.” Even Socrates denied with an air of certainty810 810 Quasi certus. those gods of yours.811 811 Istos deos. Yet he with a like certainty requested that a cock should be sacrificed to Æsculapius. And therefore when philosophy, in its practice of defining about God, is detected in such uncertainty and inconsistency, what “fear” could it possibly have had of Him whom it was not competent812 812 Non tenebat. clearly to determine? We have been taught to believe of the world that it is god.813 813 De mundo deo didicimus. For such the physical class of theologizers conclude it to be, since they have handed down such views about the gods that Dionysius the Stoic divides them into three kinds. The first, he supposes, includes those gods which are most obvious, as the Sun, Moon, and Stars; the next, those which are not apparent, as Neptune; the remaining one, those which are said to have passed from the human state to the divine, as Hercules and Amphiaraus. In like manner, Arcesilaus makes a threefold form of the divinity—the Olympian, the Astral, the Titanian—sprung from Cœlus and Terra; from which through Saturn and Ops came Neptune, Jupiter, and Orcus, and their entire progeny. Xenocrates, of the Academy, makes a twofold division—the Olympian and the Titanian, which descend from Cœlus and Terra. Most of the Egyptians believe that there are four gods—the Sun and the Moon, the Heaven and the Earth. Along with all the supernal fire Democritus conjectures that the gods arose. Zeno, too, will have it that their nature resembles it. Whence Varro also makes fire to be the soul of the world, that in the world fire governs all things, just as the soul does in ourselves. But all this is most absurd. For he says, Whilst it is in us, we have existence; but as soon as it has left us, we die. Therefore, when fire quits the world in lightning, the world comes to its end.
Anf-03 v.iii.xliii Pg 4
Ps. cxi. 10; Prov. i. 7. Where the fear of God is, there is seriousness, an honourable and yet thoughtful2295 2295 Attonita, as if in fear that it might go wrong (Rigalt.). diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry)2296 2296 In contrast to the opposite fault of the heresies exposed above. and a safely-guarded2297 2297 Deliberata, where the character was well weighed previous to admission to the eucharist. communion, and promotion after good service, and a scrupulous submission (to authority), and a devout attendance,2298 2298 Apparitio, the duty and office of an apparitor, or attendant on men of higher rank, whether in church or state. and a modest gait, and a united church, and God in all things.
Anf-01 ix.iv.xxiv Pg 15
Prov. i. 7, Prov. ix. 10. the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. For [Adam] showed his repentance by his conduct, through means of the girdle [which he used], covering himself with fig-leaves, while there were many other leaves, which would have irritated his body in a less degree. He, however, adopted a dress conformable to his disobedience, being awed by the fear of God; and resisting the erring, the lustful propensity of his flesh (since he had lost his natural disposition and child-like mind, and had come to the knowledge of evil things), he girded a bridle of continence upon himself and his wife, fearing God, and waiting for His coming, and indicating, as it were, some such thing [as follows]: Inasmuch as, he says, I have by disobedience lost that robe of sanctity which I had from the Spirit, I do now also acknowledge that I am deserving of a covering of this nature, which affords no gratification, but which gnaws and frets the body. And he would no doubt have retained this clothing for ever, thus humbling himself, if God, who is merciful, had not clothed them with tunics of skins instead of fig-leaves. For this purpose, too, He interrogates them, that the blame might light upon the woman; and again, He interrogates her, that she might convey the blame to the serpent. For she related what had occurred. “The serpent,” says she, “beguiled me, and I did eat.”3766 3766
Anf-02 vi.iii.i.ix Pg 12.1
Anf-02 vi.iv.ii.vii Pg 7.1
Anf-02 vi.iv.ii.vii Pg 18.1
Anf-02 vi.iv.vii.xii Pg 8.1
Anf-03 v.iii.xliii Pg 4
Ps. cxi. 10; Prov. i. 7. Where the fear of God is, there is seriousness, an honourable and yet thoughtful2295 2295 Attonita, as if in fear that it might go wrong (Rigalt.). diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry)2296 2296 In contrast to the opposite fault of the heresies exposed above. and a safely-guarded2297 2297 Deliberata, where the character was well weighed previous to admission to the eucharist. communion, and promotion after good service, and a scrupulous submission (to authority), and a devout attendance,2298 2298 Apparitio, the duty and office of an apparitor, or attendant on men of higher rank, whether in church or state. and a modest gait, and a united church, and God in all things.
Anf-02 vi.iv.ii.xix Pg 15.1
Anf-03 v.iv.vi.xix Pg 31
Isa. xxix. 14, quoted 1 Cor. i. 19; comp. Jer. viii. 9 and Job v. 12, 13. Thanks to this simplicity of truth, so opposed to the subtlety and vain deceit of philosophy, we cannot possibly have any relish for such perverse opinions. Then, if God “quickens us together with Christ, forgiving us our trespasses,”6086 6086
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-02 vi.iii.i.ix Pg 72.1
Anf-01 vi.ii.x Pg 3
Deut. iv. 1. Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577 1577 Literally, “in spirit.” For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578 1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek. So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579 1579 Cod. Sin. has, “condemned already.” to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-01 ix.vi.xvii Pg 25
Deut. iv. 14. These things, therefore, which were given for bondage, and for a sign to them, He cancelled by the new covenant of liberty. But He has increased and widened those laws which are natural, and noble, and common to all, granting to men largely and without grudging, by means of adoption, to know God the Father, and to love Him with the whole heart, and to follow His word unswervingly, while they abstain not only from evil deeds, but even from the desire after them. But He has also increased the feeling of reverence; for sons should have more veneration than slaves, and greater love for their father. And therefore the Lord says, “As to every idle word that men have spoken, they shall render an account for it in the day of judgment.”4003 4003
Anf-01 vi.ii.x Pg 3
Deut. iv. 1. Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577 1577 Literally, “in spirit.” For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578 1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek. So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579 1579 Cod. Sin. has, “condemned already.” to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-02 vi.iii.i.vii Pg 28.1
Anf-03 v.iv.v.xxv Pg 50
Ex. xx. 12 and Deut. vi. 2. and the Lord to have therefore answered him according to the law, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength,”4513 4513
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-01 vi.ii.ii Pg 6
Jer. vii. 22; Zech. viii. 17. We ought therefore, being possessed of understanding, to perceive the gracious intention of our Father; for He speaks to us, desirous that we, not1461 1461
Anf-02 vi.iii.iii.xii Pg 39.1
Anf-02 vi.iii.iii.xii Pg 39.1
Anf-03 v.iv.v.xxxi Pg 16
Jer. vii. 23. This is the invitation of God. “But,” says He, “they hearkened not, nor inclined their ear.”4740 4740
Anf-03 v.iv.v.xxxvi Pg 22
Mic. vi. 8. The last clause agrees with the Septuagint: καὶ ἕτοιμον εἶναι τοῦ πορεύεσθαι μετὰ Κυρίου Θεοῦ σου. Now Christ is the man who tells us what is good, even the knowledge of the law. “Thou knowest,” says He, “the commandments.” “To do justly”—“Sell all that thou hast;” “to love mercy”—“Give to the poor:” “and to be ready to walk with God”—“And come,” says He, “follow me.”4937 4937 The clauses of Christ’s words, which are here adapted to Micah’s, are in every case broken with an inquit. The Jewish nation was from its beginning so carefully divided into tribes and clans, and families and houses, that no man could very well have been ignorant of his descent—even from the recent assessments of Augustus, which were still probably extant at this time.4938 4938 Tunc pendentibus: i.e., at the time mentioned in the story of the blind man. But the Jesus of Marcion (although there could be no doubt of a person’s having been born, who was seen to be a man), as being unborn, could not, of course, have possessed any public testimonial4939 4939 Notitiam. of his descent, but was to be regarded as one of that obscure class of whom nothing was in any way known. Why then did the blind man, on hearing that He was passing by, exclaim, “Jesus, Thou Son of David, have mercy on me?”4940 4940
Anf-02 vi.iv.i.xix Pg 22.1
Anf-01 v.xvii.xii Pg 3
Matt. iv. 10; Deut. vi. 13. I know the one [God]; I am acquainted with the only [Lord] from whom thou hast become an apostate. I am not an enemy of God; I acknowledge His pre-eminence; I know the Father, who is the author of my generation.
Anf-01 ix.vii.xxiii Pg 3
Deut. vi. 4, 5; 13. Then in the Gospel, casting down the apostasy by means of these expressions, He did both overcome the strong man by His Father’s voice, and He acknowledges the commandment of the law to express His own sentiments, when He says, “Thou shall not tempt the Lord thy God.”4642 4642
Anf-02 vi.ii.viii Pg 26.1
Anf-01 v.xvii.xii Pg 3
Matt. iv. 10; Deut. vi. 13. I know the one [God]; I am acquainted with the only [Lord] from whom thou hast become an apostate. I am not an enemy of God; I acknowledge His pre-eminence; I know the Father, who is the author of my generation.
Anf-01 ix.vii.xxiii Pg 3
Deut. vi. 4, 5; 13. Then in the Gospel, casting down the apostasy by means of these expressions, He did both overcome the strong man by His Father’s voice, and He acknowledges the commandment of the law to express His own sentiments, when He says, “Thou shall not tempt the Lord thy God.”4642 4642
Anf-02 vi.ii.viii Pg 26.1
Anf-01 v.xviii.v Pg 2
2 Kings xxii.; xxiii. To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king.1371 1371
Anf-03 v.iv.v.xxxvi Pg 22
Mic. vi. 8. The last clause agrees with the Septuagint: καὶ ἕτοιμον εἶναι τοῦ πορεύεσθαι μετὰ Κυρίου Θεοῦ σου. Now Christ is the man who tells us what is good, even the knowledge of the law. “Thou knowest,” says He, “the commandments.” “To do justly”—“Sell all that thou hast;” “to love mercy”—“Give to the poor:” “and to be ready to walk with God”—“And come,” says He, “follow me.”4937 4937 The clauses of Christ’s words, which are here adapted to Micah’s, are in every case broken with an inquit. The Jewish nation was from its beginning so carefully divided into tribes and clans, and families and houses, that no man could very well have been ignorant of his descent—even from the recent assessments of Augustus, which were still probably extant at this time.4938 4938 Tunc pendentibus: i.e., at the time mentioned in the story of the blind man. But the Jesus of Marcion (although there could be no doubt of a person’s having been born, who was seen to be a man), as being unborn, could not, of course, have possessed any public testimonial4939 4939 Notitiam. of his descent, but was to be regarded as one of that obscure class of whom nothing was in any way known. Why then did the blind man, on hearing that He was passing by, exclaim, “Jesus, Thou Son of David, have mercy on me?”4940 4940
Anf-01 v.xvii.xii Pg 3
Matt. iv. 10; Deut. vi. 13. I know the one [God]; I am acquainted with the only [Lord] from whom thou hast become an apostate. I am not an enemy of God; I acknowledge His pre-eminence; I know the Father, who is the author of my generation.
Anf-01 ix.vii.xxiii Pg 3
Deut. vi. 4, 5; 13. Then in the Gospel, casting down the apostasy by means of these expressions, He did both overcome the strong man by His Father’s voice, and He acknowledges the commandment of the law to express His own sentiments, when He says, “Thou shall not tempt the Lord thy God.”4642 4642
Anf-02 vi.ii.viii Pg 26.1
Anf-01 v.xviii.v Pg 2
2 Kings xxii.; xxiii. To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king.1371 1371
Anf-03 v.iv.v.xxxvi Pg 22
Mic. vi. 8. The last clause agrees with the Septuagint: καὶ ἕτοιμον εἶναι τοῦ πορεύεσθαι μετὰ Κυρίου Θεοῦ σου. Now Christ is the man who tells us what is good, even the knowledge of the law. “Thou knowest,” says He, “the commandments.” “To do justly”—“Sell all that thou hast;” “to love mercy”—“Give to the poor:” “and to be ready to walk with God”—“And come,” says He, “follow me.”4937 4937 The clauses of Christ’s words, which are here adapted to Micah’s, are in every case broken with an inquit. The Jewish nation was from its beginning so carefully divided into tribes and clans, and families and houses, that no man could very well have been ignorant of his descent—even from the recent assessments of Augustus, which were still probably extant at this time.4938 4938 Tunc pendentibus: i.e., at the time mentioned in the story of the blind man. But the Jesus of Marcion (although there could be no doubt of a person’s having been born, who was seen to be a man), as being unborn, could not, of course, have possessed any public testimonial4939 4939 Notitiam. of his descent, but was to be regarded as one of that obscure class of whom nothing was in any way known. Why then did the blind man, on hearing that He was passing by, exclaim, “Jesus, Thou Son of David, have mercy on me?”4940 4940
Anf-02 vi.iii.i.viii Pg 18.1
Anf-03 iv.viii.ii.ii Pg 5
Prov. ix. 10; Ps. cxi. 10. But801 801 Porro. fear has its origin in knowledge; for how will a man fear that of which he knows nothing? Therefore he who shall have the fear of God, even if he be ignorant of all things else, if he has attained to the knowledge and truth of God,802 802 Deum omnium notititam et veritatem adsecutus, i.e., “following the God of all as knowledge and truth.” will possess full and perfect wisdom. This, however, is what philosophy has not clearly realized. For although, in their inquisitive disposition to search into all kinds of learning, the philosophers may seem to have investigated the sacred Scriptures themselves for their antiquity, and to have derived thence some of their opinions; yet because they have interpolated these deductions they prove that they have either despised them wholly or have not fully believed them, for in other cases also the simplicity of truth is shaken803 803 Nutat. by the over-scrupulousness of an irregular belief,804 804 Passivæ fidei. and that they therefore changed them, as their desire of glory grew, into products of their own mind. The consequence of this is, that even that which they had discovered degenerated into uncertainty, and there arose from one or two drops of truth a perfect flood of argumentation. For after they had simply805 805 Solummodo. found God, they did not expound Him as they found Him, but rather disputed about His quality, and His nature, and even about His abode. The Platonists, indeed, (held) Him to care about worldly things, both as the disposer and judge thereof. The Epicureans regarded Him as apathetic806 806 Otiosum. and inert, and (so to say) a non-entity.807 807 “A nobody.” The Stoics believed Him to be outside of the world; the Platonists, within the world. The God whom they had so imperfectly admitted, they could neither know nor fear; and therefore they could not be wise, since they wandered away indeed from the beginning of wisdom,” that is, “the fear of God.” Proofs are not wanting that among the philosophers there was not only an ignorance, but actual doubt, about the divinity. Diogenes, when asked what was taking place in heaven, answered by saying, “I have never been up there.” Again, whether there were any gods, he replied, “I do not know; only there ought to be gods.”808 808 Nisi ut sint expedire. When Crœsus inquired of Thales of Miletus what he thought of the gods, the latter having taken some time809 809 Aliquot commeatus. to consider, answered by the word “Nothing.” Even Socrates denied with an air of certainty810 810 Quasi certus. those gods of yours.811 811 Istos deos. Yet he with a like certainty requested that a cock should be sacrificed to Æsculapius. And therefore when philosophy, in its practice of defining about God, is detected in such uncertainty and inconsistency, what “fear” could it possibly have had of Him whom it was not competent812 812 Non tenebat. clearly to determine? We have been taught to believe of the world that it is god.813 813 De mundo deo didicimus. For such the physical class of theologizers conclude it to be, since they have handed down such views about the gods that Dionysius the Stoic divides them into three kinds. The first, he supposes, includes those gods which are most obvious, as the Sun, Moon, and Stars; the next, those which are not apparent, as Neptune; the remaining one, those which are said to have passed from the human state to the divine, as Hercules and Amphiaraus. In like manner, Arcesilaus makes a threefold form of the divinity—the Olympian, the Astral, the Titanian—sprung from Cœlus and Terra; from which through Saturn and Ops came Neptune, Jupiter, and Orcus, and their entire progeny. Xenocrates, of the Academy, makes a twofold division—the Olympian and the Titanian, which descend from Cœlus and Terra. Most of the Egyptians believe that there are four gods—the Sun and the Moon, the Heaven and the Earth. Along with all the supernal fire Democritus conjectures that the gods arose. Zeno, too, will have it that their nature resembles it. Whence Varro also makes fire to be the soul of the world, that in the world fire governs all things, just as the soul does in ourselves. But all this is most absurd. For he says, Whilst it is in us, we have existence; but as soon as it has left us, we die. Therefore, when fire quits the world in lightning, the world comes to its end.
Anf-03 v.iii.xliii Pg 4
Ps. cxi. 10; Prov. i. 7. Where the fear of God is, there is seriousness, an honourable and yet thoughtful2295 2295 Attonita, as if in fear that it might go wrong (Rigalt.). diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry)2296 2296 In contrast to the opposite fault of the heresies exposed above. and a safely-guarded2297 2297 Deliberata, where the character was well weighed previous to admission to the eucharist. communion, and promotion after good service, and a scrupulous submission (to authority), and a devout attendance,2298 2298 Apparitio, the duty and office of an apparitor, or attendant on men of higher rank, whether in church or state. and a modest gait, and a united church, and God in all things.
Anf-01 vi.ii.x Pg 3
Deut. iv. 1. Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577 1577 Literally, “in spirit.” For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578 1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek. So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579 1579 Cod. Sin. has, “condemned already.” to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-02 vi.iv.ii.x Pg 2.1
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-03 v.iv.v.xvii Pg 25
Ps. xix. 11. He then has taunted4116 4116 Suggillavit. men as ungrateful who deserved to have their gratitude—even He, whose sunshine and rain even you, O Marcion, have enjoyed, but without gratitude! Your god, however, had no right to complain of man’s ingratitude, because he had used no means to make them grateful. Compassion also does He teach: “Be ye merciful,” says He, “as your Father also that had mercy upon you.”4117 4117
Anf-02 vi.iv.ii.x Pg 2.1
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.ix.xv Pg 33
Npnf-201 iii.ix.xv Pg 33
Anf-01 vi.ii.x Pg 3
Deut. iv. 1. Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577 1577 Literally, “in spirit.” For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578 1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek. So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579 1579 Cod. Sin. has, “condemned already.” to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-01 ix.vi.xvii Pg 25
Deut. iv. 14. These things, therefore, which were given for bondage, and for a sign to them, He cancelled by the new covenant of liberty. But He has increased and widened those laws which are natural, and noble, and common to all, granting to men largely and without grudging, by means of adoption, to know God the Father, and to love Him with the whole heart, and to follow His word unswervingly, while they abstain not only from evil deeds, but even from the desire after them. But He has also increased the feeling of reverence; for sons should have more veneration than slaves, and greater love for their father. And therefore the Lord says, “As to every idle word that men have spoken, they shall render an account for it in the day of judgment.”4003 4003
Anf-01 vi.ii.x Pg 3
Deut. iv. 1. Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577 1577 Literally, “in spirit.” For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578 1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek. So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579 1579 Cod. Sin. has, “condemned already.” to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-02 vi.iii.i.vii Pg 28.1
Anf-03 v.iv.v.xxv Pg 50
Ex. xx. 12 and Deut. vi. 2. and the Lord to have therefore answered him according to the law, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength,”4513 4513
Anf-01 viii.iv.xxi Pg 2
Ezek. xx. 19–26.
Anf-01 ix.vi.x Pg 20
Ex. xx. 12, LXX. For the true God did confess the commandment of the law as the word of God, and called no one else God besides His own Father.
Anf-02 vi.iv.iii Pg 215.1
Anf-03 v.iv.v.xxv Pg 50
Ex. xx. 12 and Deut. vi. 2. and the Lord to have therefore answered him according to the law, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength,”4513 4513
Anf-03 v.iv.vi.xviii Pg 42
Ex. xx. 12. Again, (the apostle writes:) “Parents, bring up your children in the fear and admonition of the Lord.”6043 6043
Anf-03 iv.ix.ii Pg 8
Deut. vi. 4, 5; Lev. xix. 18; comp. Matt. xxii. 34–40; Mark xii. 28–34; Luke x. 25–28; and for the rest, Ex. xx. 12–17; Deut. v. 16–21; Rom. xiii. 9. Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another’s, shalt thou not covet. For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour—that is, themselves1144 1144 Semetipsos. ? Each other. —they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves,1145 1145 Semetipsos. ? Each other. by falling1146 1146 Excidendo; or, perhaps, “by self-excision,” or “mutual excision.” from immortality, by contravening God’s precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be “like God;” and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another’s, they would not have tasted of the unlawful fruit.
Anf-01 vi.ii.ix Pg 8
Isa. i. 2. These are in proof.1555 1555 In proof of the spiritual meaning of circumcision; but Hilgenfeld joins the words to the preceding sentence. And again He saith, “Hear the word of the Lord, ye rulers of this people.”1556
Anf-01 ix.vi.iii Pg 4
Isa. i. 2. And again: “Thus saith the Lord God, who made the heaven, and stretched it out; who established the earth, and the things in it; and who giveth breath to the people upon it, and spirit to them who walk therein.”3811 3811
Anf-01 ix.vi.xlii Pg 5
Isa. i. 2. And again, where He says that these children are aliens: “Strange children have lied unto Me.”4439 4439
Anf-02 vi.iv.iv.xxi Pg 53.1
Anf-02 vi.iii.i.ix Pg 15.1
Anf-03 iv.ix.iii Pg 8
Again an error; for these words precede the others. These are found in Isa. i. 2. and again, “And if ye shall have outstretched hands, I will avert my face from you; and if ye shall have multiplied prayers, I will not hear you: for your hands are full of blood;”1168 1168
Anf-03 iv.ix.iii Pg 23
Comp. Isa. i. 2 as above, and Acts xiii. 17. in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions,1183 1183 Sæculi. or fed on this world’s1184 1184
Anf-03 iv.ix.ix Pg 25
Isa. i. 2, as before. So, too, Egypt is sometimes understood to mean the whole world1271 1271 Orbis. in that prophet, on the count of superstition and malediction.1272 1272
Anf-03 v.iv.iv.xiii Pg 31
Isa. i. 2. So likewise by Egypt is sometimes understood, in His sense,3284 3284 Apud illum, i.e., Creatorem. the whole world as being marked out by superstition and a curse.3285 3285 Maledictionis. By a similar usage Babylon also in our (St.) John is a figure of the city of Rome, as being like (Babylon) great and proud in royal power, and warring down the saints of God. Now it was in accordance with this style that He called the magi by the name of Samaritans, because (as we have said) they had practised idolatry as did the Samaritans. Moreover, by the phrase “before or against the king of Assyria,” understand “against Herod;” against whom the magi then opposed themselves, when they refrained from carrying him back word concerning Christ, whom he was seeking to destroy.
Anf-03 v.iv.iv.xxiv Pg 41
Isa. i. 2. Now, for my own part indeed, even though Scripture held out no hand of heavenly hope to me (as, in fact, it so often does), I should still possess a sufficient presumption3474 3474 Præjudicium. of even this promise, in my present enjoyment of the earthly gift; and I should look out for something also of the heavenly, from Him who is the God of heaven as well as of earth. I should thus believe that the Christ who promises the higher blessings is (the Son) of Him who had also promised the lower ones; who had, moreover, afforded proofs of greater gifts by smaller ones; who had reserved for His Christ alone this revelation3475 3475 Præconium. of a (perhaps3476 3476 Si forte. ) unheard of kingdom, so that, while the earthly glory was announced by His servants, the heavenly might have God Himself for its messenger. You, however, argue for another Christ, from the very circumstance that He proclaims a new kingdom. You ought first to bring forward some example of His beneficence,3477 3477 Indulgentiæ. that I may have no good reason for doubting the credibility of the great promise, which you say ought to be hoped for; nay, it is before all things necessary that you should prove that a heaven belongs to Him, whom you declare to be a promiser of heavenly things. As it is, you invite us to dinner, but do not point out your house; you assert a kingdom, but show us no royal state.3478 3478 Regiam: perhaps “capital” or “palace.” Can it be that your Christ promises a kingdom of heaven, without having a heaven; as He displayed Himself man, without having flesh? O what a phantom from first to last!3479 3479 Omne. O hollow pretence of a mighty promise!
Anf-03 v.iv.vi.ix Pg 30
Isa. i. 2. yet He added not “from the womb.” Now, why should He have added so superfluously this phrase “from the womb” (as if there could be any doubt about any one’s having been born from the womb), unless the Holy Ghost had wished the words to be with especial care5609 5609 Curiosius. understood of Christ? “I have begotten Thee from the womb,” that is to say, from a womb only, without a man’s seed, making it a condition of a fleshly body5610 5610 Deputans carni: a note against Docetism. that it should come out of a womb. What is here added (in the Psalm), “Thou art a priest for ever,”5611 5611
Anf-03 vi.iv.ii Pg 5
Isa. i. 2. Moreover, in saying “Father,” we also call Him “God.” That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; “for I,” saith He, “and the Father are One.”8771 8771
Anf-03 v.iv.iv.vi Pg 14
Isa. i. 2, 3. We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet: “The person of our Spirit, Christ the Lord,”3169 3169 This seems to be a translation with a slight alteration of the LXX. version of Lam. iv. 20, πνεῦμα προσώπου ἡμῶν Χριστὸς Κύριος . who from the beginning was both heard and seen as the Father’s vicegerent in the name of God), are well aware that His words, when actually upbraiding Israel, were the same as those which it was foretold that He should denounce against him: “Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger.”3170 3170
Anf-03 v.iv.v.xxi Pg 36
Isa. lvii. i. When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291 4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun. no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil. “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292 4292
Anf-03 vi.iv.viii Pg 6
i.e. no children even. The reference is apparently to Matt. x. 37 and Luke xiv. 26, with which may be compared Deut. xiii. 6–; 10 and xxxiii. 9. If Oehler’s reading, which I have followed, be correct, the precept, which is not verbally given till ages after Abraham, is made to have a retrospective force on him. He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation.8820 8820
Anf-03 v.iv.vi.xviii Pg 21
Deut. xxi. 21; quoted also in 1 Cor. v. 13. Again, “Go ye out from the midst of them; touch not the unclean thing; separate yourselves, ye that bear the vessels of the Lord.”6022 6022
Anf-01 ix.vi.x Pg 20
Ex. xx. 12, LXX. For the true God did confess the commandment of the law as the word of God, and called no one else God besides His own Father.
Anf-02 vi.iv.iii Pg 215.1
Anf-03 v.iv.v.xxv Pg 50
Ex. xx. 12 and Deut. vi. 2. and the Lord to have therefore answered him according to the law, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength,”4513 4513
Anf-03 v.iv.vi.xviii Pg 42
Ex. xx. 12. Again, (the apostle writes:) “Parents, bring up your children in the fear and admonition of the Lord.”6043 6043
Anf-03 iv.ix.ii Pg 8
Deut. vi. 4, 5; Lev. xix. 18; comp. Matt. xxii. 34–40; Mark xii. 28–34; Luke x. 25–28; and for the rest, Ex. xx. 12–17; Deut. v. 16–21; Rom. xiii. 9. Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another’s, shalt thou not covet. For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour—that is, themselves1144 1144 Semetipsos. ? Each other. —they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves,1145 1145 Semetipsos. ? Each other. by falling1146 1146 Excidendo; or, perhaps, “by self-excision,” or “mutual excision.” from immortality, by contravening God’s precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be “like God;” and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another’s, they would not have tasted of the unlawful fruit.
Anf-02 vi.ii.iv Pg 36.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.iv.iv Pg 3
Lev. xxvi. 1; Ex. xx. 4; Deut. v. 8. It must of course be borne in mind that Tertullian has defined the meaning of the word idol in the former chapter, and speaks with reference to that definition. and by conjoining, “Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea,” has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that “the demons, and the spirits of the angelic apostates,180 180 Compare de Oratione, c. 23, and de Virg. Vel. c. 7. would turn into idolatry all the elements, all the garniture of the universe, all things contained in the heaven, in the sea, in the earth, that they might be consecrated as God, in opposition to God.” All things, therefore, does human error worship, except the Founder of all Himself. The images of those things are idols; the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: “I swear to you, sinners, that against the day of perdition of blood181 181
Anf-03 iv.iv.v Pg 15
Ex. xx. 4, etc. [The absurd “brazen serpent” which I have seen in the Church of St. Ambrose, in Milan, is with brazen hardihood affirmed to be the identical serpent which Moses lifted up in the wilderness. But it lacks all symbolic character, as it is not set upon a pole nor in any way fitted to a cross. It greatly resembles a vane set upon a pivot.] If you look back, too, to the precept enjoining the subsequently made similitude, do you, too, imitate Moses: make not any likeness in opposition to the law, unless to you, too, God have bidden it.198 198 [Elucidation I.]
Anf-03 iv.ix.x Pg 34
Ex. xx. 4. set forth a brazen serpent, placed on a “tree,” in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry,1340 1340
Anf-01 ix.ii.xxx Pg 9
Ex. xx. 5; Isa. xlv. 5, 6. Such are the falsehoods which these people invent.
Anf-02 vi.iii.i.viii Pg 37.1
Anf-02 vi.iii.iii.xii Pg 20.1
Npnf-201 iii.xii.xi Pg 25
Anf-03 v.x.ii Pg 6
Ex. xx. 22, 23. To the following effect also, in Deuteronomy: “Hear, O Israel; The Lord thy God is one: and thou shalt love the Lord thy God with all thy heart and all thy might, and with all thy soul.”8232 8232
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-02 vi.iv.ii.xv Pg 39.2
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-02 vi.ii.iv Pg 36.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.iv.iv Pg 3
Lev. xxvi. 1; Ex. xx. 4; Deut. v. 8. It must of course be borne in mind that Tertullian has defined the meaning of the word idol in the former chapter, and speaks with reference to that definition. and by conjoining, “Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea,” has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that “the demons, and the spirits of the angelic apostates,180 180 Compare de Oratione, c. 23, and de Virg. Vel. c. 7. would turn into idolatry all the elements, all the garniture of the universe, all things contained in the heaven, in the sea, in the earth, that they might be consecrated as God, in opposition to God.” All things, therefore, does human error worship, except the Founder of all Himself. The images of those things are idols; the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: “I swear to you, sinners, that against the day of perdition of blood181 181
Anf-03 iv.iv.v Pg 15
Ex. xx. 4, etc. [The absurd “brazen serpent” which I have seen in the Church of St. Ambrose, in Milan, is with brazen hardihood affirmed to be the identical serpent which Moses lifted up in the wilderness. But it lacks all symbolic character, as it is not set upon a pole nor in any way fitted to a cross. It greatly resembles a vane set upon a pivot.] If you look back, too, to the precept enjoining the subsequently made similitude, do you, too, imitate Moses: make not any likeness in opposition to the law, unless to you, too, God have bidden it.198 198 [Elucidation I.]
Anf-03 iv.ix.x Pg 34
Ex. xx. 4. set forth a brazen serpent, placed on a “tree,” in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry,1340 1340
Anf-01 ix.ii.xxx Pg 9
Ex. xx. 5; Isa. xlv. 5, 6. Such are the falsehoods which these people invent.
Anf-02 vi.iii.i.viii Pg 37.1
Anf-02 vi.iii.iii.xii Pg 20.1
Npnf-201 iii.xii.xi Pg 25
Anf-01 vi.ii.iv Pg 8
Ex. xxxii. 7; Deut. ix. 12. And Moses understood [the meaning of God], and cast the two tables out of his hands; and their covenant was broken, in order that the covenant of the beloved Jesus might be sealed upon our heart, in the hope which flows from believing in Him.1475 1475
Anf-01 ii.ii.liii Pg 2
Ex. xxxii. 7, etc.; Deut. ix. 12, etc. And the Lord said unto him, “I have spoken to thee once and again, saying, I have seen this people, and, behold, it is a stiff-necked people: let Me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this.”237 237
Anf-01 vi.ii.xiv Pg 5
Ex. xxxii. 7; Deut. ix. 12. And Moses understood that they had again1645 1645 Cod. Sin. reads, “for themselves.” made molten images; and he threw the tables out of his hands, and the tables of the testament of the Lord were broken. Moses then received it, but they proved themselves unworthy. Learn now how we have received it. Moses, as a servant,1646 1646
Anf-03 iv.iv.iii Pg 8
See Ex. xxxii.; and compare 1 Cor. x. 7, where the latter part of Ex. xxxii. 6 is quoted.
Anf-03 v.x.iii Pg 3
Ex. xxxii. Aaron is importuned, and commands that the earrings of their women be brought together, that they may be thrown into the fire. For the people were about to lose, as a judgment upon themselves, the true ornaments for the ears, the words of God. The wise fire makes for them the molten likeness of a calf, reproaching them with having the heart where they have their treasure also,—in Egypt, to wit, which clothed with sacredness, among the other animals, a certain ox likewise. Therefore the slaughter of three thousand by their nearest relatives, because they had displeased their so very near relative God, solemnly marked both the commencement and the deserts of the trespass. Israel having, as we are told in Numbers,8247 8247
Anf-03 iv.ix.i Pg 18
Ex. xxxii. 4: comp. Acts vii. 38–41; 1 Cor. x. 7; Ps. cvi. 19–22. For thus, in the later times in which kings were governing them, did they again, in conjunction with Jeroboam, worship golden kine, and groves, and enslave themselves to Baal.1137 1137
Anf-01 viii.iv.cxxi Pg 3
So Justin concludes from Deut. iv. 19; comp. chap. lv. [The explanation is not very difficult (see Rom. i. 28), but the language of Justin is unguarded.] as it is written, but no one ever was seen to endure death on account of his faith in the sun; but for the name of Jesus you may see men of every nation who have endured and do endure all sufferings, rather than deny Him. For the word of His truth and wisdom is more ardent and more light-giving than the rays of the sun, and sinks down into the depths of heart and mind. Hence also the Scripture said, ‘His name shall rise up above the sun.’ And again, Zechariah says, ‘His name is the East.’2414 2414
Anf-01 viii.iv.lv Pg 2
Deut. iv. 19, an apparent [i.e., evident] misinterpretation of the passage. [But see St. John x. 33–36.] God has given to the nations to worship as gods; and oftentimes the prophets, employing2120 2120 Or, “misusing.” this manner of speech, say that ‘thy God is a God of gods, and a Lord of lords,’ adding frequently, ‘the great and strong and terrible [God].’ For such expressions are used, not as if they really were gods, but because the Scripture is teaching us that the true God, who made all things, is Lord alone of those who are reputed gods and lords. And in order that the Holy Spirit may convince [us] of this, He said by the holy David, ‘The gods of the nations, reputed gods, are idols of demons, and not gods;’2121 2121
Anf-01 ix.iv.vii Pg 32
Deut. iv. 19. And Moses himself, being a man of God, was indeed given as a god before Pharaoh;3356 3356
Anf-02 iv.ii.ii.xxxv Pg 4.1
Anf-02 vi.iv.vi.xiv Pg 15.1
Anf-02 vi.ii.viii Pg 12.1
Anf-02 vi.iv.i.xxvii Pg 2.1
Anf-01 v.xviii.v Pg 2
2 Kings xxii.; xxiii. To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king.1371 1371
Anf-01 v.xviii.v Pg 2
2 Kings xxii.; xxiii. To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king.1371 1371
Anf-02 vi.ii.viii Pg 12.1
Anf-02 vi.iv.i.xxvii Pg 2.1
Anf-01 ix.vi.xvi Pg 5
Amos v. 25, 26. O ye house of Israel, have ye offered to Me sacrifices and oblations for forty years in the wilderness? And ye took up the tabernacle of Moloch, and the star of the god Remphan,3973 3973 In accordance with the Codex Bezæ. figures which ye made to worship them;”3974 3974
Anf-01 ix.vi.xvi Pg 5
Amos v. 25, 26. O ye house of Israel, have ye offered to Me sacrifices and oblations for forty years in the wilderness? And ye took up the tabernacle of Moloch, and the star of the god Remphan,3973 3973 In accordance with the Codex Bezæ. figures which ye made to worship them;”3974 3974
Anf-01 viii.iv.cxxi Pg 3
So Justin concludes from Deut. iv. 19; comp. chap. lv. [The explanation is not very difficult (see Rom. i. 28), but the language of Justin is unguarded.] as it is written, but no one ever was seen to endure death on account of his faith in the sun; but for the name of Jesus you may see men of every nation who have endured and do endure all sufferings, rather than deny Him. For the word of His truth and wisdom is more ardent and more light-giving than the rays of the sun, and sinks down into the depths of heart and mind. Hence also the Scripture said, ‘His name shall rise up above the sun.’ And again, Zechariah says, ‘His name is the East.’2414 2414
Anf-01 viii.iv.lv Pg 2
Deut. iv. 19, an apparent [i.e., evident] misinterpretation of the passage. [But see St. John x. 33–36.] God has given to the nations to worship as gods; and oftentimes the prophets, employing2120 2120 Or, “misusing.” this manner of speech, say that ‘thy God is a God of gods, and a Lord of lords,’ adding frequently, ‘the great and strong and terrible [God].’ For such expressions are used, not as if they really were gods, but because the Scripture is teaching us that the true God, who made all things, is Lord alone of those who are reputed gods and lords. And in order that the Holy Spirit may convince [us] of this, He said by the holy David, ‘The gods of the nations, reputed gods, are idols of demons, and not gods;’2121 2121
Anf-01 ix.iv.vii Pg 32
Deut. iv. 19. And Moses himself, being a man of God, was indeed given as a god before Pharaoh;3356 3356
Anf-02 iv.ii.ii.xxxv Pg 4.1
Anf-02 vi.iv.vi.xiv Pg 15.1
Anf-02 vi.ii.iv Pg 36.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.iv.iv Pg 3
Lev. xxvi. 1; Ex. xx. 4; Deut. v. 8. It must of course be borne in mind that Tertullian has defined the meaning of the word idol in the former chapter, and speaks with reference to that definition. and by conjoining, “Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea,” has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that “the demons, and the spirits of the angelic apostates,180 180 Compare de Oratione, c. 23, and de Virg. Vel. c. 7. would turn into idolatry all the elements, all the garniture of the universe, all things contained in the heaven, in the sea, in the earth, that they might be consecrated as God, in opposition to God.” All things, therefore, does human error worship, except the Founder of all Himself. The images of those things are idols; the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: “I swear to you, sinners, that against the day of perdition of blood181 181
Anf-03 iv.iv.v Pg 15
Ex. xx. 4, etc. [The absurd “brazen serpent” which I have seen in the Church of St. Ambrose, in Milan, is with brazen hardihood affirmed to be the identical serpent which Moses lifted up in the wilderness. But it lacks all symbolic character, as it is not set upon a pole nor in any way fitted to a cross. It greatly resembles a vane set upon a pivot.] If you look back, too, to the precept enjoining the subsequently made similitude, do you, too, imitate Moses: make not any likeness in opposition to the law, unless to you, too, God have bidden it.198 198 [Elucidation I.]
Anf-03 iv.ix.x Pg 34
Ex. xx. 4. set forth a brazen serpent, placed on a “tree,” in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry,1340 1340
Anf-02 vi.ii.iv Pg 36.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.iv.iv Pg 3
Lev. xxvi. 1; Ex. xx. 4; Deut. v. 8. It must of course be borne in mind that Tertullian has defined the meaning of the word idol in the former chapter, and speaks with reference to that definition. and by conjoining, “Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea,” has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that “the demons, and the spirits of the angelic apostates,180 180 Compare de Oratione, c. 23, and de Virg. Vel. c. 7. would turn into idolatry all the elements, all the garniture of the universe, all things contained in the heaven, in the sea, in the earth, that they might be consecrated as God, in opposition to God.” All things, therefore, does human error worship, except the Founder of all Himself. The images of those things are idols; the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: “I swear to you, sinners, that against the day of perdition of blood181 181
Anf-03 iv.iv.v Pg 15
Ex. xx. 4, etc. [The absurd “brazen serpent” which I have seen in the Church of St. Ambrose, in Milan, is with brazen hardihood affirmed to be the identical serpent which Moses lifted up in the wilderness. But it lacks all symbolic character, as it is not set upon a pole nor in any way fitted to a cross. It greatly resembles a vane set upon a pivot.] If you look back, too, to the precept enjoining the subsequently made similitude, do you, too, imitate Moses: make not any likeness in opposition to the law, unless to you, too, God have bidden it.198 198 [Elucidation I.]
Anf-03 iv.ix.x Pg 34
Ex. xx. 4. set forth a brazen serpent, placed on a “tree,” in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry,1340 1340
Anf-02 vi.iii.i.viii Pg 37.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-02 vi.ii.iv Pg 36.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.iv.iv Pg 3
Lev. xxvi. 1; Ex. xx. 4; Deut. v. 8. It must of course be borne in mind that Tertullian has defined the meaning of the word idol in the former chapter, and speaks with reference to that definition. and by conjoining, “Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea,” has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that “the demons, and the spirits of the angelic apostates,180 180 Compare de Oratione, c. 23, and de Virg. Vel. c. 7. would turn into idolatry all the elements, all the garniture of the universe, all things contained in the heaven, in the sea, in the earth, that they might be consecrated as God, in opposition to God.” All things, therefore, does human error worship, except the Founder of all Himself. The images of those things are idols; the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: “I swear to you, sinners, that against the day of perdition of blood181 181
Anf-03 iv.iv.v Pg 15
Ex. xx. 4, etc. [The absurd “brazen serpent” which I have seen in the Church of St. Ambrose, in Milan, is with brazen hardihood affirmed to be the identical serpent which Moses lifted up in the wilderness. But it lacks all symbolic character, as it is not set upon a pole nor in any way fitted to a cross. It greatly resembles a vane set upon a pivot.] If you look back, too, to the precept enjoining the subsequently made similitude, do you, too, imitate Moses: make not any likeness in opposition to the law, unless to you, too, God have bidden it.198 198 [Elucidation I.]
Anf-03 iv.ix.x Pg 34
Ex. xx. 4. set forth a brazen serpent, placed on a “tree,” in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry,1340 1340
Anf-02 vi.iii.i.ix Pg 70.2
Anf-02 vi.iii.i.ix Pg 43.1
Anf-02 ii.ii.ii Pg 19.1
Anf-03 v.iv.vi.xiv Pg 48
Lev. xix. 17, 18. (Again:) “Avenge not yourselves;”5883 5883
Anf-03 v.iv.vi.iv Pg 49
Lev. xix. 18. “But he that troubleth you shall have to bear judgment.”5367 5367
Anf-03 iv.ix.ii Pg 8
Deut. vi. 4, 5; Lev. xix. 18; comp. Matt. xxii. 34–40; Mark xii. 28–34; Luke x. 25–28; and for the rest, Ex. xx. 12–17; Deut. v. 16–21; Rom. xiii. 9. Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another’s, shalt thou not covet. For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour—that is, themselves1144 1144 Semetipsos. ? Each other. —they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves,1145 1145 Semetipsos. ? Each other. by falling1146 1146 Excidendo; or, perhaps, “by self-excision,” or “mutual excision.” from immortality, by contravening God’s precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be “like God;” and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another’s, they would not have tasted of the unlawful fruit.
Anf-03 v.iv.v.xxxv Pg 9
Lev. xix. 18. and to give not merely to him who asks, but even to him who does not ask. For His will is, not that you should forgive4867 4867 Dones. an offence, but forget it. The law about lepers had a profound meaning as respects4868 4868 Erga: i.q. circa. the forms of the disease itself, and of the inspection by the high priest.4869 4869
Anf-03 v.iv.vi.xiv Pg 39
Lev. xix. 18. (Again, your apostle says:) “Rejoicing in hope;”5874 5874
Anf-02 iv.ii.iii.x Pg 2.1
Anf-02 vi.iv.ii.xviii Pg 28.1
Anf-02 vi.iv.ii.xviii Pg 28.1
Phm 2:12,13
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-02 vi.iii.i.vii Pg 16.1
Anf-02 v.ii.ix Pg 3.2
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-02 vi.iv.vi.xvi Pg 18.1
Anf-03 v.x.ii Pg 5
Ex. xx. 2. Likewise in the same book of Exodus: “Ye yourselves have seen that I have talked with you from heaven. Ye shall not make unto you gods of silver, neither shall ye make unto you gods of gold.”8231 8231
Treasury of Scriptural Knowledge, Chapter 18VERSE (2) - :4; 11:44; 19:3,4,10,34; 20:7 Ge 17:7 Ex 6:7; 20:2 Ps 33:12
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PARALLEL VERSE BIBLE
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