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PARALLEL HISTORY BIBLE - Proverbs 10:11
CHAPTERS: Proverbs 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 
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, 32
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LXX- Greek Septuagint - Proverbs 10:11 πηγη 4077 ζωης 2222 εν 1722 1520 χειρι 5495 δικαιου 1342 στομα 4750 δε 1161 ασεβους καλυψει 2572 5692 απωλεια 684
Douay Rheims Bible The mouth of the just is a vein of life: and the mouth of the wicked covereth iniquity.
King James Bible - Proverbs 10:11 The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked.
World English Bible The mouth of the righteous is a spring of life, but violence covers the mouth of the wicked.
World Wide Bible Resources
Proverbs 10:11
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 vi.vii.vi Pg 10
Ps. cxl. 3; Rom. iii. 13; James iii. 8. extracted. The law has found more than it has lost, while Christ says, “Love your personal enemies, and bless your cursers, and pray for your persecutors, that ye may be sons of your heavenly Father.”9083 9083
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-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-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.x Pg 3.1
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12. and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031 5031
Anf-01 ix.vi.xxxiv Pg 60
Ps. xlv. 2. and, “God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows;”4301 4301
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.iii.i Pg 13.2
Anf-03 iv.ix.ix Pg 33
See Ps. xlv. 2 (xliv. 3 in LXX.). But very absurd it is if he was complimenting on the bloom of his beauty and the grace of his lips, one whom he was girding for war with a sword; of whom he proceeds subjunctively to say, “Outstretch and prosper, advance and reign!” And he has added, “because of thy lenity and justice.”1278 1278
Anf-03 v.iv.iv.xiv Pg 4
Ps. xlv. 2. It amuses me to imagine that blandishments of fair beauty and graceful lips are ascribed to one who had to gird on His sword for war! So likewise, when it is added, “Ride on prosperously in Thy majesty,”3288 3288 Literally, “Advance, and prosper, and reign.” the reason is subjoined: “Because of truth, and meekness, and righteousness.”3289 3289
Anf-03 v.iv.iv.xvii Pg 9
Ps. xlv. 2. yet it is in that figurative state of spiritual grace, when He is girded with the sword of the Spirit, which is verily His form, and beauty, and glory. According to the same prophet, however, He is in bodily condition “a very worm, and no man; a reproach of men, and an outcast of the people.”3333 3333
Anf-03 v.iv.iv.vii Pg 15
Ps. xlv. 2, 3. For the Father, after making Him a little lower than the angels, “will crown Him with glory and honour, and put all things under His feet.”3193 3193
Npnf-201 iii.xvi.iv Pg 26
Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12. and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031 5031
Anf-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.
Anf-01 viii.iv.cii Pg 4
Isa. l. 4. Again, when He said, ‘Thou art my God; be not far from me,’ He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by birth, or wealth, or strength, or wisdom. And such have ever been your practices: at one time you made a calf, and always you have shown yourselves ungrateful, murderers of the righteous, and proud of your descent. For if the Son of God evidently states that He can be saved, [neither]2340 2340 Not found in mss. because He is a son, nor because He is strong or wise, but that without God He cannot be saved, even though He be sinless, as Isaiah declares in words to the effect that even in regard to His very language He committed no sin (for He committed no iniquity or guile with His mouth), how do you or others who expect to be saved without this hope, suppose that you are not deceiving yourselves?
Anf-02 vi.iv.vi.xv Pg 10.1
Anf-03 v.iv.v.xxxix Pg 22
Isa. l. 4. except that Marcion introduces to us a Christ who is not subject to the Father. That persecutions from one’s nearest friends are predicted, and calumny out of hatred to His name,5035 5035
Anf-03 v.iv.v.xxxix Pg 57
Isa. l. 4. Now if this is to destroy the prophets,5069 5069 Literally, “the prophecies.” what will it be to fulfil them?
Anf-03 v.iv.v.xlii Pg 16
Isa. l. 4 (Sept.). —even that “tongue which clove to His jaws,” as the Psalm5135 5135
Anf-03 v.ix.xxii Pg 14
Isa. l. 4. In accordance with which, Christ Himself says: “Then shall ye know that I am He and that I am saying nothing of my own self; but that, as my Father hath taught me, so I speak, because He that sent me is with me.”8052 8052
Anf-03 v.ix.xxiii Pg 20
Isa. l. 4. the word which I actually speak. “Even as the Father hath said unto me, so do I speak.”8088 8088
Anf-01 viii.iv.lvi Pg 27
Ps. xlv. 6, 7. If, therefore, you assert that the Holy Spirit calls some other one God and Lord, besides the Father of all things and His Christ, answer me; for I undertake to prove to you from Scriptures themselves, that He whom the Scripture calls Lord is not one of the two angels that went to Sodom, but He who was with them, and is called God, that appeared to Abraham.”
Anf-01 viii.iv.lxxxvi Pg 4
Ps. xlv. 7. For indeed all kings and anointed persons obtained from Him their share in the names of kings and anointed: just as He Himself received from the Father the titles of King, and Christ, and Priest, and Angel, and such like other titles which He bears or did bear. Aaron’s rod, which blossomed, declared him to be the high priest. Isaiah prophesied that a rod would come forth from the root of Jesse, [and this was] Christ. And David says that the righteous man is ‘like the tree that is planted by the channels of waters, which should yield its fruit in its season, and whose leaf should not fade.’2289 2289
Anf-01 ix.vi.xxxiv Pg 61
Ps. xlv. 7. and, “Gird Thy sword upon Thy thigh, O Most Mighty, with Thy beauty and Thy fairness, and go forward and proceed prosperously; and rule Thou because of truth, and meekness, and righteousness.”4302 4302
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.ii.viii Pg 18.1
Anf-03 v.ix.xiii Pg 3
Ps. xlv. 6, 7. Now, since He here speaks to God, and affirms that God is anointed by God, He must have affirmed that Two are God, by reason of the sceptre’s royal power. Accordingly, Isaiah also says to the Person of Christ: “The Sabæans, men of stature, shall pass over to Thee; and they shall follow after Thee, bound in fetters; and they shall worship Thee, because God is in Thee: for Thou art our God, yet we knew it not; Thou art the God of Israel.”7907 7907
Npnf-201 iii.vi.iii Pg 24
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.ii.viii Pg 18.1
Anf-01 v.xvi.i Pg 7
Ps. civ. 15. But all are to be used with moderation, as being the gifts of God. “For who shall eat or who shall drink without Him? For if anything be beautiful, it is His; and if anything be good, it is His.”1272 1272
Anf-03 vi.iii.vii Pg 4
See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2. Whence Aaron is called “Christ,”8595 8595
Anf-02 vi.iv.i.xxvii Pg 7.1
Npnf-201 iii.xii.xxiv Pg 7
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
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.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-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 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
Anf-02 vi.iii.i.ix Pg 7.1
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-02 vi.iv.i.xvii Pg 3.1
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.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-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 ix.vi.xxviii Pg 5
2 Sam. xii. 1, etc. And then he proceeds with the rest [of the narrative], upbraiding him, and recounting God’s benefits towards him, and [showing him] how much his conduct had displeased the Lord. For [he declared] that works of this nature were not pleasing to God, but that great wrath was suspended over his house. David, however, was struck with remorse on hearing this, and exclaimed, “I have sinned against the Lord;” and he sung a penitential psalm, waiting for the coming of the Lord, who washes and makes clean the man who had been fast bound with [the chain of] sin. In like manner it was with regard to Solomon, while he continued to judge uprightly, and to declare the wisdom of God, and built the temple as the type of truth, and set forth the glories of God, and announced the peace about to come upon the nations, and prefigured the kingdom of Christ, and spake three thousand parables about the Lord’s advent, and five thousand songs, singing praise to God, and expounded the wisdom of God in creation, [discoursing] as to the nature of every tree, every herb, and of all fowls, quadrupeds, and fishes; and he said, “Will God whom the heavens cannot contain, really dwell with men upon the earth?”4178 4178
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
Anf-02 vi.iii.i.ix Pg 7.1
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
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.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-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 viii.iv.xv Pg 3
Isa. lviii. 1–12. ‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”
Anf-03 iv.ix.ix Pg 69
See Isa. lviii. 1, 2, especially in LXX. that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”1311 1311
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.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-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 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-02 vi.iii.i.x Pg 3.1
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-01 viii.iv.xv Pg 3
Isa. lviii. 1–12. ‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”
Anf-03 iv.ix.ix Pg 69
See Isa. lviii. 1, 2, especially in LXX. that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”1311 1311
Anf-03 v.iv.iii.xx Pg 17
Ex. i. 18; 22. [An ingenious and eloquent defence.] also to the Hebrews.
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 ii.ii.li Pg 5
Ex. xiv. for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.
Npnf-201 iii.xv.ix Pg 21
Npnf-201 iv.vi.i.xxxviii Pg 11
Anf-02 vi.iii.ii.ii Pg 5.1
Anf-03 iv.ix.x Pg 33
See Ex. xvii. 8–16; and comp. Col. ii. 14, 15. Why, again, did the same Moses, after the prohibition of any “likeness of anything,”1339 1339 *marg:
Anf-01 ix.iii.xxv Pg 23
Ex. xxx. 23, etc. as it did, of five hundred shekels of myrrh, five hundred of cassia, two hundred and fifty of cinnamon, two hundred and fifty of calamus, and oil in addition, so that it was composed of five ingredients. The incense3171 3171
Anf-01 viii.iv.lvi Pg 27
Ps. xlv. 6, 7. If, therefore, you assert that the Holy Spirit calls some other one God and Lord, besides the Father of all things and His Christ, answer me; for I undertake to prove to you from Scriptures themselves, that He whom the Scripture calls Lord is not one of the two angels that went to Sodom, but He who was with them, and is called God, that appeared to Abraham.”
Anf-01 viii.iv.lxxxvi Pg 4
Ps. xlv. 7. For indeed all kings and anointed persons obtained from Him their share in the names of kings and anointed: just as He Himself received from the Father the titles of King, and Christ, and Priest, and Angel, and such like other titles which He bears or did bear. Aaron’s rod, which blossomed, declared him to be the high priest. Isaiah prophesied that a rod would come forth from the root of Jesse, [and this was] Christ. And David says that the righteous man is ‘like the tree that is planted by the channels of waters, which should yield its fruit in its season, and whose leaf should not fade.’2289 2289
Anf-01 ix.vi.xxxiv Pg 61
Ps. xlv. 7. and, “Gird Thy sword upon Thy thigh, O Most Mighty, with Thy beauty and Thy fairness, and go forward and proceed prosperously; and rule Thou because of truth, and meekness, and righteousness.”4302 4302
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.ii.viii Pg 18.1
Anf-03 v.ix.xiii Pg 3
Ps. xlv. 6, 7. Now, since He here speaks to God, and affirms that God is anointed by God, He must have affirmed that Two are God, by reason of the sceptre’s royal power. Accordingly, Isaiah also says to the Person of Christ: “The Sabæans, men of stature, shall pass over to Thee; and they shall follow after Thee, bound in fetters; and they shall worship Thee, because God is in Thee: for Thou art our God, yet we knew it not; Thou art the God of Israel.”7907 7907
Npnf-201 iii.vi.iii Pg 24
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.ii.viii Pg 18.1
Anf-03 vi.iii.vii Pg 4
See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2. Whence Aaron is called “Christ,”8595 8595
Anf-02 vi.iv.i.xxvii Pg 7.1
Npnf-201 iii.xii.xxiv Pg 7
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
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.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-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 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
Anf-02 vi.iii.i.ix Pg 7.1
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-02 vi.iv.i.xvii Pg 3.1
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.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-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 ix.vi.xxviii Pg 5
2 Sam. xii. 1, etc. And then he proceeds with the rest [of the narrative], upbraiding him, and recounting God’s benefits towards him, and [showing him] how much his conduct had displeased the Lord. For [he declared] that works of this nature were not pleasing to God, but that great wrath was suspended over his house. David, however, was struck with remorse on hearing this, and exclaimed, “I have sinned against the Lord;” and he sung a penitential psalm, waiting for the coming of the Lord, who washes and makes clean the man who had been fast bound with [the chain of] sin. In like manner it was with regard to Solomon, while he continued to judge uprightly, and to declare the wisdom of God, and built the temple as the type of truth, and set forth the glories of God, and announced the peace about to come upon the nations, and prefigured the kingdom of Christ, and spake three thousand parables about the Lord’s advent, and five thousand songs, singing praise to God, and expounded the wisdom of God in creation, [discoursing] as to the nature of every tree, every herb, and of all fowls, quadrupeds, and fishes; and he said, “Will God whom the heavens cannot contain, really dwell with men upon the earth?”4178 4178
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
Anf-02 vi.iii.i.ix Pg 7.1
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
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.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-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 viii.iv.xv Pg 3
Isa. lviii. 1–12. ‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”
Anf-03 iv.ix.ix Pg 69
See Isa. lviii. 1, 2, especially in LXX. that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”1311 1311
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.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-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 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-02 vi.iii.i.x Pg 3.1
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-01 viii.iv.xv Pg 3
Isa. lviii. 1–12. ‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”
Anf-03 iv.ix.ix Pg 69
See Isa. lviii. 1, 2, especially in LXX. that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”1311 1311
Anf-03 v.iv.iii.xx Pg 17
Ex. i. 18; 22. [An ingenious and eloquent defence.] also to the Hebrews.
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 ii.ii.li Pg 5
Ex. xiv. for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.
Npnf-201 iii.xv.ix Pg 21
Npnf-201 iv.vi.i.xxxviii Pg 11
Anf-02 vi.iii.ii.ii Pg 5.1
Anf-03 iv.ix.x Pg 33
See Ex. xvii. 8–16; and comp. Col. ii. 14, 15. Why, again, did the same Moses, after the prohibition of any “likeness of anything,”1339 1339 *marg:
Anf-03 vi.ii.vi Pg 3
Isa. l. 9. And again the prophet says, “Since1495 1495 The Latin omits “since,” but it is found in all the Greek mss. as a mighty stone He is laid for crushing, behold I cast down for the foundations of Zion a stone, precious, elect, a corner-stone, honourable.” Next, what says He? “And he who shall trust1496 1496
Anf-03 vi.iv.xxvii Pg 4
[The author seems to have in mind (Hos. xiv. 2) “the calves of our lips.”]
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-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12. and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031 5031
Anf-01 ix.vi.xxxiv Pg 60
Ps. xlv. 2. and, “God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows;”4301 4301
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.iii.i Pg 13.2
Anf-03 iv.ix.ix Pg 33
See Ps. xlv. 2 (xliv. 3 in LXX.). But very absurd it is if he was complimenting on the bloom of his beauty and the grace of his lips, one whom he was girding for war with a sword; of whom he proceeds subjunctively to say, “Outstretch and prosper, advance and reign!” And he has added, “because of thy lenity and justice.”1278 1278
Anf-03 v.iv.iv.xiv Pg 4
Ps. xlv. 2. It amuses me to imagine that blandishments of fair beauty and graceful lips are ascribed to one who had to gird on His sword for war! So likewise, when it is added, “Ride on prosperously in Thy majesty,”3288 3288 Literally, “Advance, and prosper, and reign.” the reason is subjoined: “Because of truth, and meekness, and righteousness.”3289 3289
Anf-03 v.iv.iv.xvii Pg 9
Ps. xlv. 2. yet it is in that figurative state of spiritual grace, when He is girded with the sword of the Spirit, which is verily His form, and beauty, and glory. According to the same prophet, however, He is in bodily condition “a very worm, and no man; a reproach of men, and an outcast of the people.”3333 3333
Anf-03 v.iv.iv.vii Pg 15
Ps. xlv. 2, 3. For the Father, after making Him a little lower than the angels, “will crown Him with glory and honour, and put all things under His feet.”3193 3193
Npnf-201 iii.xvi.iv Pg 26
Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12. and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031 5031
Anf-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.
Anf-01 viii.iv.cii Pg 4
Isa. l. 4. Again, when He said, ‘Thou art my God; be not far from me,’ He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by birth, or wealth, or strength, or wisdom. And such have ever been your practices: at one time you made a calf, and always you have shown yourselves ungrateful, murderers of the righteous, and proud of your descent. For if the Son of God evidently states that He can be saved, [neither]2340 2340 Not found in mss. because He is a son, nor because He is strong or wise, but that without God He cannot be saved, even though He be sinless, as Isaiah declares in words to the effect that even in regard to His very language He committed no sin (for He committed no iniquity or guile with His mouth), how do you or others who expect to be saved without this hope, suppose that you are not deceiving yourselves?
Anf-02 vi.iv.vi.xv Pg 10.1
Anf-03 v.iv.v.xxxix Pg 22
Isa. l. 4. except that Marcion introduces to us a Christ who is not subject to the Father. That persecutions from one’s nearest friends are predicted, and calumny out of hatred to His name,5035 5035
Anf-03 v.iv.v.xxxix Pg 57
Isa. l. 4. Now if this is to destroy the prophets,5069 5069 Literally, “the prophecies.” what will it be to fulfil them?
Anf-03 v.iv.v.xlii Pg 16
Isa. l. 4 (Sept.). —even that “tongue which clove to His jaws,” as the Psalm5135 5135
Anf-03 v.ix.xxii Pg 14
Isa. l. 4. In accordance with which, Christ Himself says: “Then shall ye know that I am He and that I am saying nothing of my own self; but that, as my Father hath taught me, so I speak, because He that sent me is with me.”8052 8052
Anf-03 v.ix.xxiii Pg 20
Isa. l. 4. the word which I actually speak. “Even as the Father hath said unto me, so do I speak.”8088 8088
Anf-03 vi.vii.vi Pg 10
Ps. cxl. 3; Rom. iii. 13; James iii. 8. extracted. The law has found more than it has lost, while Christ says, “Love your personal enemies, and bless your cursers, and pray for your persecutors, that ye may be sons of your heavenly Father.”9083 9083
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-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-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.x Pg 3.1
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12. and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031 5031
Anf-01 ix.vi.xxxiv Pg 60
Ps. xlv. 2. and, “God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows;”4301 4301
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.iii.i Pg 13.2
Anf-03 iv.ix.ix Pg 33
See Ps. xlv. 2 (xliv. 3 in LXX.). But very absurd it is if he was complimenting on the bloom of his beauty and the grace of his lips, one whom he was girding for war with a sword; of whom he proceeds subjunctively to say, “Outstretch and prosper, advance and reign!” And he has added, “because of thy lenity and justice.”1278 1278
Anf-03 v.iv.iv.xiv Pg 4
Ps. xlv. 2. It amuses me to imagine that blandishments of fair beauty and graceful lips are ascribed to one who had to gird on His sword for war! So likewise, when it is added, “Ride on prosperously in Thy majesty,”3288 3288 Literally, “Advance, and prosper, and reign.” the reason is subjoined: “Because of truth, and meekness, and righteousness.”3289 3289
Anf-03 v.iv.iv.xvii Pg 9
Ps. xlv. 2. yet it is in that figurative state of spiritual grace, when He is girded with the sword of the Spirit, which is verily His form, and beauty, and glory. According to the same prophet, however, He is in bodily condition “a very worm, and no man; a reproach of men, and an outcast of the people.”3333 3333
Anf-03 v.iv.iv.vii Pg 15
Ps. xlv. 2, 3. For the Father, after making Him a little lower than the angels, “will crown Him with glory and honour, and put all things under His feet.”3193 3193
Npnf-201 iii.xvi.iv Pg 26
Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12. and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031 5031
Anf-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.
Anf-01 viii.iv.cii Pg 4
Isa. l. 4. Again, when He said, ‘Thou art my God; be not far from me,’ He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by birth, or wealth, or strength, or wisdom. And such have ever been your practices: at one time you made a calf, and always you have shown yourselves ungrateful, murderers of the righteous, and proud of your descent. For if the Son of God evidently states that He can be saved, [neither]2340 2340 Not found in mss. because He is a son, nor because He is strong or wise, but that without God He cannot be saved, even though He be sinless, as Isaiah declares in words to the effect that even in regard to His very language He committed no sin (for He committed no iniquity or guile with His mouth), how do you or others who expect to be saved without this hope, suppose that you are not deceiving yourselves?
Anf-02 vi.iv.vi.xv Pg 10.1
Anf-03 v.iv.v.xxxix Pg 22
Isa. l. 4. except that Marcion introduces to us a Christ who is not subject to the Father. That persecutions from one’s nearest friends are predicted, and calumny out of hatred to His name,5035 5035
Anf-03 v.iv.v.xxxix Pg 57
Isa. l. 4. Now if this is to destroy the prophets,5069 5069 Literally, “the prophecies.” what will it be to fulfil them?
Anf-03 v.iv.v.xlii Pg 16
Isa. l. 4 (Sept.). —even that “tongue which clove to His jaws,” as the Psalm5135 5135
Anf-03 v.ix.xxii Pg 14
Isa. l. 4. In accordance with which, Christ Himself says: “Then shall ye know that I am He and that I am saying nothing of my own self; but that, as my Father hath taught me, so I speak, because He that sent me is with me.”8052 8052
Anf-03 v.ix.xxiii Pg 20
Isa. l. 4. the word which I actually speak. “Even as the Father hath said unto me, so do I speak.”8088 8088
Anf-01 viii.iv.lvi Pg 27
Ps. xlv. 6, 7. If, therefore, you assert that the Holy Spirit calls some other one God and Lord, besides the Father of all things and His Christ, answer me; for I undertake to prove to you from Scriptures themselves, that He whom the Scripture calls Lord is not one of the two angels that went to Sodom, but He who was with them, and is called God, that appeared to Abraham.”
Anf-01 viii.iv.lxxxvi Pg 4
Ps. xlv. 7. For indeed all kings and anointed persons obtained from Him their share in the names of kings and anointed: just as He Himself received from the Father the titles of King, and Christ, and Priest, and Angel, and such like other titles which He bears or did bear. Aaron’s rod, which blossomed, declared him to be the high priest. Isaiah prophesied that a rod would come forth from the root of Jesse, [and this was] Christ. And David says that the righteous man is ‘like the tree that is planted by the channels of waters, which should yield its fruit in its season, and whose leaf should not fade.’2289 2289
Anf-01 ix.vi.xxxiv Pg 61
Ps. xlv. 7. and, “Gird Thy sword upon Thy thigh, O Most Mighty, with Thy beauty and Thy fairness, and go forward and proceed prosperously; and rule Thou because of truth, and meekness, and righteousness.”4302 4302
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.ii.viii Pg 18.1
Anf-03 v.ix.xiii Pg 3
Ps. xlv. 6, 7. Now, since He here speaks to God, and affirms that God is anointed by God, He must have affirmed that Two are God, by reason of the sceptre’s royal power. Accordingly, Isaiah also says to the Person of Christ: “The Sabæans, men of stature, shall pass over to Thee; and they shall follow after Thee, bound in fetters; and they shall worship Thee, because God is in Thee: for Thou art our God, yet we knew it not; Thou art the God of Israel.”7907 7907
Npnf-201 iii.vi.iii Pg 24
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.ii.viii Pg 18.1
Anf-01 v.xvi.i Pg 7
Ps. civ. 15. But all are to be used with moderation, as being the gifts of God. “For who shall eat or who shall drink without Him? For if anything be beautiful, it is His; and if anything be good, it is His.”1272 1272
Anf-03 vi.iii.vii Pg 4
See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2. Whence Aaron is called “Christ,”8595 8595
Anf-02 vi.iv.i.xxvii Pg 7.1
Npnf-201 iii.xii.xxiv Pg 7
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
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.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-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 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
Anf-02 vi.iii.i.ix Pg 7.1
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-02 vi.iv.i.xvii Pg 3.1
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.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-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 ix.vi.xxviii Pg 5
2 Sam. xii. 1, etc. And then he proceeds with the rest [of the narrative], upbraiding him, and recounting God’s benefits towards him, and [showing him] how much his conduct had displeased the Lord. For [he declared] that works of this nature were not pleasing to God, but that great wrath was suspended over his house. David, however, was struck with remorse on hearing this, and exclaimed, “I have sinned against the Lord;” and he sung a penitential psalm, waiting for the coming of the Lord, who washes and makes clean the man who had been fast bound with [the chain of] sin. In like manner it was with regard to Solomon, while he continued to judge uprightly, and to declare the wisdom of God, and built the temple as the type of truth, and set forth the glories of God, and announced the peace about to come upon the nations, and prefigured the kingdom of Christ, and spake three thousand parables about the Lord’s advent, and five thousand songs, singing praise to God, and expounded the wisdom of God in creation, [discoursing] as to the nature of every tree, every herb, and of all fowls, quadrupeds, and fishes; and he said, “Will God whom the heavens cannot contain, really dwell with men upon the earth?”4178 4178
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
Anf-02 vi.iii.i.ix Pg 7.1
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
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.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-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 viii.iv.xv Pg 3
Isa. lviii. 1–12. ‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”
Anf-03 iv.ix.ix Pg 69
See Isa. lviii. 1, 2, especially in LXX. that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”1311 1311
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.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-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 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-02 vi.iii.i.x Pg 3.1
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-01 viii.iv.xv Pg 3
Isa. lviii. 1–12. ‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”
Anf-03 iv.ix.ix Pg 69
See Isa. lviii. 1, 2, especially in LXX. that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”1311 1311
Anf-03 v.iv.iii.xx Pg 17
Ex. i. 18; 22. [An ingenious and eloquent defence.] also to the Hebrews.
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 ii.ii.li Pg 5
Ex. xiv. for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.
Npnf-201 iii.xv.ix Pg 21
Npnf-201 iv.vi.i.xxxviii Pg 11
Anf-02 vi.iii.ii.ii Pg 5.1
Anf-03 iv.ix.x Pg 33
See Ex. xvii. 8–16; and comp. Col. ii. 14, 15. Why, again, did the same Moses, after the prohibition of any “likeness of anything,”1339 1339 *marg:
Anf-01 ix.iii.xxv Pg 23
Ex. xxx. 23, etc. as it did, of five hundred shekels of myrrh, five hundred of cassia, two hundred and fifty of cinnamon, two hundred and fifty of calamus, and oil in addition, so that it was composed of five ingredients. The incense3171 3171
Anf-01 viii.iv.lvi Pg 27
Ps. xlv. 6, 7. If, therefore, you assert that the Holy Spirit calls some other one God and Lord, besides the Father of all things and His Christ, answer me; for I undertake to prove to you from Scriptures themselves, that He whom the Scripture calls Lord is not one of the two angels that went to Sodom, but He who was with them, and is called God, that appeared to Abraham.”
Anf-01 viii.iv.lxxxvi Pg 4
Ps. xlv. 7. For indeed all kings and anointed persons obtained from Him their share in the names of kings and anointed: just as He Himself received from the Father the titles of King, and Christ, and Priest, and Angel, and such like other titles which He bears or did bear. Aaron’s rod, which blossomed, declared him to be the high priest. Isaiah prophesied that a rod would come forth from the root of Jesse, [and this was] Christ. And David says that the righteous man is ‘like the tree that is planted by the channels of waters, which should yield its fruit in its season, and whose leaf should not fade.’2289 2289
Anf-01 ix.vi.xxxiv Pg 61
Ps. xlv. 7. and, “Gird Thy sword upon Thy thigh, O Most Mighty, with Thy beauty and Thy fairness, and go forward and proceed prosperously; and rule Thou because of truth, and meekness, and righteousness.”4302 4302
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.ii.viii Pg 18.1
Anf-03 v.ix.xiii Pg 3
Ps. xlv. 6, 7. Now, since He here speaks to God, and affirms that God is anointed by God, He must have affirmed that Two are God, by reason of the sceptre’s royal power. Accordingly, Isaiah also says to the Person of Christ: “The Sabæans, men of stature, shall pass over to Thee; and they shall follow after Thee, bound in fetters; and they shall worship Thee, because God is in Thee: for Thou art our God, yet we knew it not; Thou art the God of Israel.”7907 7907
Npnf-201 iii.vi.iii Pg 24
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.ii.viii Pg 18.1
Anf-03 vi.iii.vii Pg 4
See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2. Whence Aaron is called “Christ,”8595 8595
Anf-02 vi.iv.i.xxvii Pg 7.1
Npnf-201 iii.xii.xxiv Pg 7
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
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.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-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 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
Anf-02 vi.iii.i.ix Pg 7.1
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-02 vi.iv.i.xvii Pg 3.1
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.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-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 ix.vi.xxviii Pg 5
2 Sam. xii. 1, etc. And then he proceeds with the rest [of the narrative], upbraiding him, and recounting God’s benefits towards him, and [showing him] how much his conduct had displeased the Lord. For [he declared] that works of this nature were not pleasing to God, but that great wrath was suspended over his house. David, however, was struck with remorse on hearing this, and exclaimed, “I have sinned against the Lord;” and he sung a penitential psalm, waiting for the coming of the Lord, who washes and makes clean the man who had been fast bound with [the chain of] sin. In like manner it was with regard to Solomon, while he continued to judge uprightly, and to declare the wisdom of God, and built the temple as the type of truth, and set forth the glories of God, and announced the peace about to come upon the nations, and prefigured the kingdom of Christ, and spake three thousand parables about the Lord’s advent, and five thousand songs, singing praise to God, and expounded the wisdom of God in creation, [discoursing] as to the nature of every tree, every herb, and of all fowls, quadrupeds, and fishes; and he said, “Will God whom the heavens cannot contain, really dwell with men upon the earth?”4178 4178
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
Anf-02 vi.iii.i.ix Pg 7.1
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
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.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-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 viii.iv.xv Pg 3
Isa. lviii. 1–12. ‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”
Anf-03 iv.ix.ix Pg 69
See Isa. lviii. 1, 2, especially in LXX. that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”1311 1311
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.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-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 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-02 vi.iii.i.x Pg 3.1
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-01 viii.iv.xv Pg 3
Isa. lviii. 1–12. ‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”
Anf-03 iv.ix.ix Pg 69
See Isa. lviii. 1, 2, especially in LXX. that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”1311 1311
Anf-03 v.iv.iii.xx Pg 17
Ex. i. 18; 22. [An ingenious and eloquent defence.] also to the Hebrews.
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 ii.ii.li Pg 5
Ex. xiv. for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.
Npnf-201 iii.xv.ix Pg 21
Npnf-201 iv.vi.i.xxxviii Pg 11
Anf-02 vi.iii.ii.ii Pg 5.1
Anf-03 iv.ix.x Pg 33
See Ex. xvii. 8–16; and comp. Col. ii. 14, 15. Why, again, did the same Moses, after the prohibition of any “likeness of anything,”1339 1339 *marg:
Anf-03 vi.ii.vi Pg 3
Isa. l. 9. And again the prophet says, “Since1495 1495 The Latin omits “since,” but it is found in all the Greek mss. as a mighty stone He is laid for crushing, behold I cast down for the foundations of Zion a stone, precious, elect, a corner-stone, honourable.” Next, what says He? “And he who shall trust1496 1496
Anf-03 vi.iv.xxvii Pg 4
[The author seems to have in mind (Hos. xiv. 2) “the calves of our lips.”]
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-02 vi.iv.vi.xv Pg 47.1
Anf-02 vi.iii.iii.ii Pg 14.1
Anf-01 ix.iv.xviii Pg 2
Isa. xi. 2. as I have already said. And again: “The Spirit of the Lord is upon Me, because He hath anointed Me.”3615 3615
Anf-01 ix.iv.xviii Pg 14
Isa. xi. 2. This Spirit, again, He did confer upon the Church, sending throughout all the world the Comforter from heaven, from whence also the Lord tells us that the devil, like lightning, was cast down.3625 3625
Anf-02 vi.iv.v.xv Pg 11.2
Anf-03 iv.ix.ix Pg 63
See Isa. xi. 1, 2, especially in LXX. For to none of men was the universal aggregation of spiritual credentials appropriate, except to Christ; paralleled as He is to a “flower” by reason of glory, by reason of grace; but accounted “of the root of Jesse,” whence His origin is to be deduced,—to wit, through Mary.1306 1306
Anf-03 v.iv.iv.xvii Pg 11
Isa. xi. 1, 2. Now to no man, except Christ, would the diversity of spiritual proofs suitably apply. He is indeed like a flower for the Spirit’s grace, reckoned indeed of the stem of Jesse, but thence to derive His descent through Mary. Now I purposely demand of you, whether you grant to Him the destination3335 3335 Intentionem. of all this humiliation, and suffering, and tranquillity, from which He will be the Christ of Isaiah,—a man of sorrows, and acquainted with grief, who was led as a sheep to the slaughter, and who, like a lamb before the shearer, opened not His mouth;3336 3336
Anf-03 v.iv.vi.xvii Pg 16
Isa. xi. 2. He likewise will grant “the enlightenment of the eyes of the understanding,”5962 5962
Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi. So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273 1273
Anf-01 ix.vi.xxxiv Pg 62
Ps. xlv. 3, 4. And whatever other things of a like nature are spoken regarding Him, these indicated that beauty and splendour which exist in His kingdom, along with the transcendent and pre-eminent exaltation [belonging] to all who are under His sway, that those who hear might desire to be found there, doing such things as are pleasing to God. Again, there are those who say, “He is a man, and who shall know him?”4303 4303
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iv.vi.xv Pg 5.1
Anf-03 iv.ix.ix Pg 34
Ps. xlv. 4 (xliv. 5 in LXX.). Who will ply the sword without practising the contraries to lenity and justice; that is, guile, and asperity, and injustice, proper (of course) to the business of battles? See we, then, whether that which has another action be not another sword,—that is, the Divine word of God, doubly sharpened1279 1279
Anf-03 v.iv.iv.xiv Pg 6
Ps. xlv. 4. But who shall produce these results with the sword, and not their opposites rather—deceit, and harshness, and injury—which, it must be confessed, are the proper business of battles? Let us see, therefore, whether that is not some other sword, which has so different an action. Now the Apostle John, in the Apocalypse, describes a sword which proceeded from the mouth of God as “a doubly sharp, two-edged one.”3290 3290
Anf-03 v.iv.iv.xiv Pg 12
Ps. xlv. 4, but changed. even the might of Thy spiritual grace, whereby the knowledge of Christ is spread. “Thine arrows are sharp;”3296 3296
Anf-02 vi.iv.ii.xviii Pg 27.1
Anf-02 vi.iv.ii.xviii Pg 27.1
Anf-01 ix.vi.xxxiv Pg 60
Ps. xlv. 2. and, “God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows;”4301 4301
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.iii.i Pg 13.2
Anf-03 iv.ix.ix Pg 33
See Ps. xlv. 2 (xliv. 3 in LXX.). But very absurd it is if he was complimenting on the bloom of his beauty and the grace of his lips, one whom he was girding for war with a sword; of whom he proceeds subjunctively to say, “Outstretch and prosper, advance and reign!” And he has added, “because of thy lenity and justice.”1278 1278
Anf-03 v.iv.iv.xiv Pg 4
Ps. xlv. 2. It amuses me to imagine that blandishments of fair beauty and graceful lips are ascribed to one who had to gird on His sword for war! So likewise, when it is added, “Ride on prosperously in Thy majesty,”3288 3288 Literally, “Advance, and prosper, and reign.” the reason is subjoined: “Because of truth, and meekness, and righteousness.”3289 3289
Anf-03 v.iv.iv.xvii Pg 9
Ps. xlv. 2. yet it is in that figurative state of spiritual grace, when He is girded with the sword of the Spirit, which is verily His form, and beauty, and glory. According to the same prophet, however, He is in bodily condition “a very worm, and no man; a reproach of men, and an outcast of the people.”3333 3333
Anf-03 v.iv.iv.vii Pg 15
Ps. xlv. 2, 3. For the Father, after making Him a little lower than the angels, “will crown Him with glory and honour, and put all things under His feet.”3193 3193
Npnf-201 iii.xvi.iv Pg 26
Anf-03 v.ix.xi Pg 12
Ps. lxxi. 18. Also to the same purport in another Psalm: “O Lord, how are they increased that trouble me!”7885 7885
Anf-02 vi.iv.v.iv Pg 11.1
Anf-02 vi.iv.v.xii Pg 13.1
Anf-03 v.iv.v.xi Pg 44
See Ps. lxxviii. 2. If you should wish to prove that a man belonged to another race, no doubt you would fetch your proof from the idiom of his language.
Anf-02 vi.iv.vi.xv Pg 47.1
Anf-02 vi.iv.ii.xviii Pg 27.1
Anf-02 vi.iii.i.x Pg 3.1
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12. and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031 5031
Anf-01 ix.vi.xxxiv Pg 60
Ps. xlv. 2. and, “God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows;”4301 4301
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.iii.i Pg 13.2
Anf-03 iv.ix.ix Pg 33
See Ps. xlv. 2 (xliv. 3 in LXX.). But very absurd it is if he was complimenting on the bloom of his beauty and the grace of his lips, one whom he was girding for war with a sword; of whom he proceeds subjunctively to say, “Outstretch and prosper, advance and reign!” And he has added, “because of thy lenity and justice.”1278 1278
Anf-03 v.iv.iv.xiv Pg 4
Ps. xlv. 2. It amuses me to imagine that blandishments of fair beauty and graceful lips are ascribed to one who had to gird on His sword for war! So likewise, when it is added, “Ride on prosperously in Thy majesty,”3288 3288 Literally, “Advance, and prosper, and reign.” the reason is subjoined: “Because of truth, and meekness, and righteousness.”3289 3289
Anf-03 v.iv.iv.xvii Pg 9
Ps. xlv. 2. yet it is in that figurative state of spiritual grace, when He is girded with the sword of the Spirit, which is verily His form, and beauty, and glory. According to the same prophet, however, He is in bodily condition “a very worm, and no man; a reproach of men, and an outcast of the people.”3333 3333
Anf-03 v.iv.iv.vii Pg 15
Ps. xlv. 2, 3. For the Father, after making Him a little lower than the angels, “will crown Him with glory and honour, and put all things under His feet.”3193 3193
Npnf-201 iii.xvi.iv Pg 26
Anf-03 v.iv.v.xxxix Pg 18
Ex. iv. 10–12. and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”5031 5031
Anf-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.
Anf-01 viii.iv.cii Pg 4
Isa. l. 4. Again, when He said, ‘Thou art my God; be not far from me,’ He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by birth, or wealth, or strength, or wisdom. And such have ever been your practices: at one time you made a calf, and always you have shown yourselves ungrateful, murderers of the righteous, and proud of your descent. For if the Son of God evidently states that He can be saved, [neither]2340 2340 Not found in mss. because He is a son, nor because He is strong or wise, but that without God He cannot be saved, even though He be sinless, as Isaiah declares in words to the effect that even in regard to His very language He committed no sin (for He committed no iniquity or guile with His mouth), how do you or others who expect to be saved without this hope, suppose that you are not deceiving yourselves?
Anf-02 vi.iv.vi.xv Pg 10.1
Anf-03 v.iv.v.xxxix Pg 22
Isa. l. 4. except that Marcion introduces to us a Christ who is not subject to the Father. That persecutions from one’s nearest friends are predicted, and calumny out of hatred to His name,5035 5035
Anf-03 v.iv.v.xxxix Pg 57
Isa. l. 4. Now if this is to destroy the prophets,5069 5069 Literally, “the prophecies.” what will it be to fulfil them?
Anf-03 v.iv.v.xlii Pg 16
Isa. l. 4 (Sept.). —even that “tongue which clove to His jaws,” as the Psalm5135 5135
Anf-03 v.ix.xxii Pg 14
Isa. l. 4. In accordance with which, Christ Himself says: “Then shall ye know that I am He and that I am saying nothing of my own self; but that, as my Father hath taught me, so I speak, because He that sent me is with me.”8052 8052
Anf-03 v.ix.xxiii Pg 20
Isa. l. 4. the word which I actually speak. “Even as the Father hath said unto me, so do I speak.”8088 8088
Anf-01 viii.iv.lvi Pg 27
Ps. xlv. 6, 7. If, therefore, you assert that the Holy Spirit calls some other one God and Lord, besides the Father of all things and His Christ, answer me; for I undertake to prove to you from Scriptures themselves, that He whom the Scripture calls Lord is not one of the two angels that went to Sodom, but He who was with them, and is called God, that appeared to Abraham.”
Anf-01 viii.iv.lxxxvi Pg 4
Ps. xlv. 7. For indeed all kings and anointed persons obtained from Him their share in the names of kings and anointed: just as He Himself received from the Father the titles of King, and Christ, and Priest, and Angel, and such like other titles which He bears or did bear. Aaron’s rod, which blossomed, declared him to be the high priest. Isaiah prophesied that a rod would come forth from the root of Jesse, [and this was] Christ. And David says that the righteous man is ‘like the tree that is planted by the channels of waters, which should yield its fruit in its season, and whose leaf should not fade.’2289 2289
Anf-01 ix.vi.xxxiv Pg 61
Ps. xlv. 7. and, “Gird Thy sword upon Thy thigh, O Most Mighty, with Thy beauty and Thy fairness, and go forward and proceed prosperously; and rule Thou because of truth, and meekness, and righteousness.”4302 4302
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.ii.viii Pg 18.1
Anf-03 v.ix.xiii Pg 3
Ps. xlv. 6, 7. Now, since He here speaks to God, and affirms that God is anointed by God, He must have affirmed that Two are God, by reason of the sceptre’s royal power. Accordingly, Isaiah also says to the Person of Christ: “The Sabæans, men of stature, shall pass over to Thee; and they shall follow after Thee, bound in fetters; and they shall worship Thee, because God is in Thee: for Thou art our God, yet we knew it not; Thou art the God of Israel.”7907 7907
Npnf-201 iii.vi.iii Pg 24
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.ii.viii Pg 18.1
Anf-01 v.xvi.i Pg 7
Ps. civ. 15. But all are to be used with moderation, as being the gifts of God. “For who shall eat or who shall drink without Him? For if anything be beautiful, it is His; and if anything be good, it is His.”1272 1272
Anf-03 vi.iii.vii Pg 4
See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2. Whence Aaron is called “Christ,”8595 8595
Anf-02 vi.iv.i.xxvii Pg 7.1
Npnf-201 iii.xii.xxiv Pg 7
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
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.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-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 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
Anf-02 vi.iii.i.ix Pg 7.1
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-02 vi.iv.i.xvii Pg 3.1
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.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-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 ix.vi.xxviii Pg 5
2 Sam. xii. 1, etc. And then he proceeds with the rest [of the narrative], upbraiding him, and recounting God’s benefits towards him, and [showing him] how much his conduct had displeased the Lord. For [he declared] that works of this nature were not pleasing to God, but that great wrath was suspended over his house. David, however, was struck with remorse on hearing this, and exclaimed, “I have sinned against the Lord;” and he sung a penitential psalm, waiting for the coming of the Lord, who washes and makes clean the man who had been fast bound with [the chain of] sin. In like manner it was with regard to Solomon, while he continued to judge uprightly, and to declare the wisdom of God, and built the temple as the type of truth, and set forth the glories of God, and announced the peace about to come upon the nations, and prefigured the kingdom of Christ, and spake three thousand parables about the Lord’s advent, and five thousand songs, singing praise to God, and expounded the wisdom of God in creation, [discoursing] as to the nature of every tree, every herb, and of all fowls, quadrupeds, and fishes; and he said, “Will God whom the heavens cannot contain, really dwell with men upon the earth?”4178 4178
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
Anf-02 vi.iii.i.ix Pg 7.1
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
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.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-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 viii.iv.xv Pg 3
Isa. lviii. 1–12. ‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”
Anf-03 iv.ix.ix Pg 69
See Isa. lviii. 1, 2, especially in LXX. that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”1311 1311
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.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-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 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-02 vi.iii.i.x Pg 3.1
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-01 viii.iv.xv Pg 3
Isa. lviii. 1–12. ‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”
Anf-03 iv.ix.ix Pg 69
See Isa. lviii. 1, 2, especially in LXX. that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”1311 1311
Anf-03 v.iv.iii.xx Pg 17
Ex. i. 18; 22. [An ingenious and eloquent defence.] also to the Hebrews.
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 ii.ii.li Pg 5
Ex. xiv. for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.
Npnf-201 iii.xv.ix Pg 21
Npnf-201 iv.vi.i.xxxviii Pg 11
Anf-02 vi.iii.ii.ii Pg 5.1
Anf-03 iv.ix.x Pg 33
See Ex. xvii. 8–16; and comp. Col. ii. 14, 15. Why, again, did the same Moses, after the prohibition of any “likeness of anything,”1339 1339 *marg:
Anf-01 ix.iii.xxv Pg 23
Ex. xxx. 23, etc. as it did, of five hundred shekels of myrrh, five hundred of cassia, two hundred and fifty of cinnamon, two hundred and fifty of calamus, and oil in addition, so that it was composed of five ingredients. The incense3171 3171
Anf-01 viii.iv.lvi Pg 27
Ps. xlv. 6, 7. If, therefore, you assert that the Holy Spirit calls some other one God and Lord, besides the Father of all things and His Christ, answer me; for I undertake to prove to you from Scriptures themselves, that He whom the Scripture calls Lord is not one of the two angels that went to Sodom, but He who was with them, and is called God, that appeared to Abraham.”
Anf-01 viii.iv.lxxxvi Pg 4
Ps. xlv. 7. For indeed all kings and anointed persons obtained from Him their share in the names of kings and anointed: just as He Himself received from the Father the titles of King, and Christ, and Priest, and Angel, and such like other titles which He bears or did bear. Aaron’s rod, which blossomed, declared him to be the high priest. Isaiah prophesied that a rod would come forth from the root of Jesse, [and this was] Christ. And David says that the righteous man is ‘like the tree that is planted by the channels of waters, which should yield its fruit in its season, and whose leaf should not fade.’2289 2289
Anf-01 ix.vi.xxxiv Pg 61
Ps. xlv. 7. and, “Gird Thy sword upon Thy thigh, O Most Mighty, with Thy beauty and Thy fairness, and go forward and proceed prosperously; and rule Thou because of truth, and meekness, and righteousness.”4302 4302
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.ii.viii Pg 18.1
Anf-03 v.ix.xiii Pg 3
Ps. xlv. 6, 7. Now, since He here speaks to God, and affirms that God is anointed by God, He must have affirmed that Two are God, by reason of the sceptre’s royal power. Accordingly, Isaiah also says to the Person of Christ: “The Sabæans, men of stature, shall pass over to Thee; and they shall follow after Thee, bound in fetters; and they shall worship Thee, because God is in Thee: for Thou art our God, yet we knew it not; Thou art the God of Israel.”7907 7907
Npnf-201 iii.vi.iii Pg 24
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-02 vi.iii.ii.viii Pg 18.1
Anf-03 vi.iii.vii Pg 4
See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2. Whence Aaron is called “Christ,”8595 8595
Anf-02 vi.iv.i.xxvii Pg 7.1
Npnf-201 iii.xii.xxiv Pg 7
Anf-02 vi.iv.iv.xxi Pg 42.1
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
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.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-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 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
Anf-02 vi.iii.i.ix Pg 7.1
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-02 vi.iv.i.xvii Pg 3.1
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.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-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 ix.vi.xxviii Pg 5
2 Sam. xii. 1, etc. And then he proceeds with the rest [of the narrative], upbraiding him, and recounting God’s benefits towards him, and [showing him] how much his conduct had displeased the Lord. For [he declared] that works of this nature were not pleasing to God, but that great wrath was suspended over his house. David, however, was struck with remorse on hearing this, and exclaimed, “I have sinned against the Lord;” and he sung a penitential psalm, waiting for the coming of the Lord, who washes and makes clean the man who had been fast bound with [the chain of] sin. In like manner it was with regard to Solomon, while he continued to judge uprightly, and to declare the wisdom of God, and built the temple as the type of truth, and set forth the glories of God, and announced the peace about to come upon the nations, and prefigured the kingdom of Christ, and spake three thousand parables about the Lord’s advent, and five thousand songs, singing praise to God, and expounded the wisdom of God in creation, [discoursing] as to the nature of every tree, every herb, and of all fowls, quadrupeds, and fishes; and he said, “Will God whom the heavens cannot contain, really dwell with men upon the earth?”4178 4178
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
Anf-02 vi.iii.i.ix Pg 7.1
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-01 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-01 vi.ii.ix Pg 5
Jer. vii. 2. And once more the Spirit of the Lord proclaims, “Who is he that wishes to live for ever? By hearing let him hear the voice of my servant.”1552 1552
Anf-01 ix.vi.xviii Pg 13
Jer. vii. 2, 3.
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.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-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 viii.iv.xv Pg 3
Isa. lviii. 1–12. ‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”
Anf-03 iv.ix.ix Pg 69
See Isa. lviii. 1, 2, especially in LXX. that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”1311 1311
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.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-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 ix.vii.xxi Pg 4
Prov. i. 20, 21. For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
Anf-03 v.x.vii Pg 4
Prov. i. 20, 21; see the Septuagint version. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”8259 8259
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-02 vi.iii.i.x Pg 3.1
Anf-03 v.v.xviii Pg 15
See Prov. viii. Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304 6304 Intra Dominum. was of Him and in Him, was yet not without a beginning,—I mean6305 6305 Scilicet. His wisdom, which was then born and created, when in the thought of God It began to assume motion6306 6306 Cœpti agitari. for the arrangement of His creative works,—how much more impossible6307 6307 Multo magis non capit. is it that anything should have been without a beginning which was extrinsic to the Lord!6308 6308 Extra Dominum. But if this same Wisdom is the Word of God, in the capacity6309 6309 Sensu. of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? Not to say that6310 6310 Nedum. what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made. Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311 6311 Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312 6312
Anf-01 viii.iv.xv Pg 3
Isa. lviii. 1–12. ‘Circumcise, therefore, the foreskin of your heart,’ as the words of God in all these passages demand.”
Anf-03 iv.ix.ix Pg 69
See Isa. lviii. 1, 2, especially in LXX. that, moreover, He was to do acts of power from the Father: “Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes’ tongues shall be loosed, and the lame shall leap as an hart,”1311 1311
Anf-03 v.iv.iii.xx Pg 17
Ex. i. 18; 22. [An ingenious and eloquent defence.] also to the Hebrews.
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 ii.ii.li Pg 5
Ex. xiv. for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.
Npnf-201 iii.xv.ix Pg 21
Npnf-201 iv.vi.i.xxxviii Pg 11
Anf-02 vi.iii.ii.ii Pg 5.1
Anf-03 iv.ix.x Pg 33
See Ex. xvii. 8–16; and comp. Col. ii. 14, 15. Why, again, did the same Moses, after the prohibition of any “likeness of anything,”1339 1339 *marg:
Anf-03 vi.ii.vi Pg 3
Isa. l. 9. And again the prophet says, “Since1495 1495 The Latin omits “since,” but it is found in all the Greek mss. as a mighty stone He is laid for crushing, behold I cast down for the foundations of Zion a stone, precious, elect, a corner-stone, honourable.” Next, what says He? “And he who shall trust1496 1496
Anf-03 vi.iv.xxvii Pg 4
[The author seems to have in mind (Hos. xiv. 2) “the calves of our lips.”]
Anf-02 vi.iii.ii.xiii Pg 36.1
Anf-02 vi.iii.iii.vi Pg 5.1
Anf-02 vi.iv.i.xiii Pg 9.1
Anf-02 vi.iv.vi.vii Pg 16.1
Anf-02 vi.iv.ii.xi Pg 18.1
Anf-02 vi.iv.ii.xviii Pg 9.1
Treasury of Scriptural Knowledge, Chapter 10VERSE (11) - :20,21,32; 13:14; 15:7; 16:22-24; 18:4; 20:15 Ps 37:30,31 Eph 4:29
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PARALLEL VERSE BIBLE
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