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PARALLEL HISTORY BIBLE - Proverbs 22:19
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 
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LXX- Greek Septuagint - Proverbs 22:19 ινα 2443 σου 4675 γενηται 1096 5638 επι 1909 κυριον 2962 η 2228 1510 5753 3739 3588 ελπις 1680 και 2532 γνωριση 1107 5661 σοι 4671 4674 την 3588 οδον 3598 αυτου 847
Douay Rheims Bible That thy trust may be in the Lord, wherefore I have also shewn it to thee this day.
King James Bible - Proverbs 22:19 That thy trust may be in the LORD, I have made known to thee this day, even to thee.
World English Bible That your trust may be in Yahweh, I teach you today, even you.
World Wide Bible Resources
Proverbs 22:19
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iii.iii.vii Pg 2.1
Anf-02 vi.iv.iv.xxi Pg 7.1
Anf-02 vi.iv.ii.ii Pg 2.1
Anf-02 vi.ii.x Pg 36.1
Anf-01 v.ii.xviii Pg 9
Isa. vii. 14; Matt. i. 23. He was born and was baptized by John, that He might ratify the institution committed to that prophet.
Anf-01 viii.ii.xxxiii Pg 2
Isa. vii. 14. For things which were incredible and seemed impossible with men, these God predicted by the Spirit of prophecy as about to come to pass, in order that, when they came to pass, there might be no unbelief, but faith, because of their prediction. But lest some, not understanding the prophecy now cited, should charge us with the very things we have been laying to the charge of the poets who say that Jupiter went in to women through lust, let us try to explain the words. This, then, “Behold, a virgin shall conceive,” signifies that a virgin should conceive without intercourse. For if she had had intercourse with any one whatever, she was no longer a virgin; but the power of God having come upon the virgin, overshadowed her, and caused her while yet a virgin to conceive. And the angel of God who was sent to the same virgin at that time brought her good news, saying, “Behold, thou shalt conceive of the Holy Ghost, and shalt bear a Son, and He shall be called the Son of the Highest, and thou shalt call His name Jesus; for He shall save His people from their sins,”1831 1831
Anf-01 v.xv.iii Pg 5
Isa. vii. 14; Matt. i. 23. And concerning the passion, “He was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, I also was an innocent lamb led to be sacrificed.”1228 1228
Anf-01 v.xvii.iii Pg 4
Isa. vii. 14. He was then truly born, truly grew up, truly ate and drank, was truly crucified, and died, and rose again. He who believes these things, as they really were, and as they really took place, is blessed. He who believeth them not is no less accursed than those who crucified the Lord. For the prince of this world rejoiceth when any one denies the cross, since he knows that the confession of the cross is his own destruction. For that is the trophy which has been raised up against his power, which when he sees, he shudders, and when he hears of, is afraid.
Anf-01 ix.iv.xx Pg 12
Isa. vii. 14. the divine Scriptures do in both respects testify of Him: also, that He was a man without comeliness, and liable to suffering;3675 3675
Anf-01 ix.iv.xxii Pg 0
Anf-01 ix.iv.xxii Pg 2
Isa. vii. 14. as Theodotion the Ephesian has interpreted, and Aquila of Pontus,3709 3709 Epiphanius, in his De Mensuris, gives an account of these two men. The former published his version of the Old Testament in the year 181. The latter put forth his translation half a century earlier, about 129 a.d. This reference to the version of Theodotion furnishes a note of date as to the time when Irenæus published his work: it must have been subsequently to a.d. 181. both Jewish proselytes. The Ebionites, following these, assert that He was begotten by Joseph; thus destroying, as far as in them lies, such a marvellous dispensation of God, and setting aside the testimony of the prophets which proceeded from God. For truly this prediction was uttered before the removal of the people to Babylon; that is, anterior to the supremacy acquired by the Medes and Persians. But it was interpreted into Greek by the Jews themselves, much before the period of our Lord’s advent, that there might remain no suspicion that perchance the Jews, complying with our humour, did put this interpretation upon these words. They indeed, had they been cognizant of our future existence, and that we should use these proofs from the Scriptures, would themselves never have hesitated to burn their own Scriptures, which do declare that all other nations partake of [eternal] life, and show that they who boast themselves as being the house of Jacob and the people of Israel, are disinherited from the grace of God.
Anf-01 ix.vi.xxxiv Pg 64
Isa. viii. 3, Isa. ix. 6, Isa. vii. 14. [A confusion of texts.] and those [of them] who proclaimed Him as Immanuel, [born] of the Virgin, exhibited the union of the Word of God with His own workmanship, [declaring] that the Word should become flesh, and the Son of God the Son of man (the pure One opening purely that pure womb which regenerates men unto God, and which He Himself made pure); and having become this which we also are, He [nevertheless] is the Mighty God, and possesses a generation which cannot be declared. And there are also some of them who say, “The Lord hath spoken in Zion, and uttered His voice from Jerusalem;”4305 4305
Anf-03 iv.ix.ix Pg 4
See Isa. vii. 13, 14. (which is, interpreted, “God with us”1252 1252
Anf-03 v.iv.iv.xii Pg 3
Isa. vii. 14. then, that He takes the riches of Damascus and the spoils of Samaria against the king of Assyria.3252 3252
Anf-03 v.iv.iv.xiii Pg 10
Isa. vii. 14. Now a sign from God would not have been a sign,3264 3264 The tam dignum of this place is “jam signum” in adv. Judæos. unless it had been some novel and prodigious thing. Then, again, Jewish cavillers, in order to disconcert us, boldly pretend that Scripture does not hold3265 3265 Contineat. that a virgin, but only a young woman,3266 3266
Anf-03 v.iv.v.x Pg 26
Isa. vii. 14. on what principle you, Marcion, can admit Him Son of man, I cannot possibly see. If through a human father, then you deny him to be Son of God; if through a divine one also,3785 3785 Si et Dei. then you make Christ the Hercules of fable; if through a human mother only, then you concede my point; if not through a human father also,3786 3786 Si neque patris. then He is not the son of any man,3787 3787 On Marcion’s principles, it must be remembered. and He must have been guilty of a lie for having declared Himself to be what He was not. One thing alone can help you in your difficulty: boldness on your part either to surname your God as actually the human father of Christ, as Valentinus did3788 3788 Compare T.’s treatise, Adversus Valentinianos, chap. xii. with his Æon; or else to deny that the Virgin was human, which even Valentinus did not do. What now, if Christ be described3789 3789 Censentur. in Daniel by this very title of “Son of man?” Is not this enough to prove that He is the Christ of prophecy? For if He gives Himself that appellation which was provided in the prophecy for the Christ of the Creator, He undoubtedly offers Himself to be understood as Him to whom (the appellation) was assigned by the prophet. But perhaps3790 3790 Si forte. it can be regarded as a simple identity of names;3791 3791 Nominum communio simplex. and yet we have maintained3792 3792 Defendimus. See above, book iii. chap. xv. xvi. that neither Christ nor Jesus ought to have been called by these names, if they possessed any condition of diversity. But as regards the appellation “Son of man,” in as far as it occurs by accident,3793 3793 Ex accidenti obvenit. in so far there is a difficulty in its occurrence along with3794 3794 Super. a casual identity of names. For it is of pure3795 3795 Proprio. accident, especially when the same cause does not appear3796 3796 Non convenit. whereby the identity may be occasioned. And therefore, if Marcion’s Christ be also said to be born of man, then he too would receive an identical appellation, and there would be two Sons of man, as also two Christs and two Jesuses. Therefore, since the appellation is the sole right of Him in whom it has a suitable reason,3797 3797 Causam. if it be claimed for another in whom there is an identity of name, but not of appellation,3798 3798 The context explains the difference between nomen and appellatio. The former refers to the name Jesus or Christ, the latter to the designation Son of man. then the identity of name even looks suspicious in him for whom is claimed without reason the identity of appellation. And it follows that He must be believed to be One and the Same, who is found to be the more fit to receive both the name and the appellation; while the other is excluded, who has no right to the appellation, because he has no reason to show for it. Nor will any other be better entitled to both than He who is the earlier, and has had allotted to Him the name of Christ and the appellation of Son of man, even the Jesus of the Creator. It was He who was seen by the king of Babylon in the furnace with His martyrs: “the fourth, who was like the Son of man.”3799 3799
Anf-03 v.vii.ii Pg 5
John ii. 19. and once more, “If I be lifted up from the earth, I will draw all men unto Me.”987 987
Anf-03 v.vii.xvii Pg 4
Isa. vii. 14. Accordingly, a virgin did conceive and bear “Emmanuel, God with us.”7182 7182
Anf-03 v.vii.xxi Pg 3
Isa. vii. 14; Matt. i. 23. Conceive what? I ask. The Word of God, of course, and not the seed of man, and in order, certainly, to bring forth a son. “For,” says he, “she shall bring forth a son.”7229 7229 See the same passages. Therefore, as the act of conception was her own,7230 7230 Ipsius. so also what she brought forth was her own, also, although the cause of conception7231 7231 Quod concepit: or, “what she conceived.” was not. If, on the other hand, the Word became flesh of Himself, then He both conceived and brought forth Himself, and the prophecy is stultified. For in that case a virgin did not conceive, and did not bring forth; since whatever she brought forth from the conception of the Word, is not her own flesh. But is this the only statement of prophecy which will be frustrated?7232 7232 Evacuabitur. Will not the angel’s announcement also be subverted, that the virgin should “conceive in her womb and bring forth a son?”7233 7233
Anf-03 v.vii.xxiii Pg 5
Isa. vii. 14. We discover, then, what the sign is which is to be spoken against—the conception and the parturition of the Virgin Mary, concerning which these sophists7253 7253 Academici isti: “this school of theirs.” say: “She a virgin and yet not a virgin bare, and yet did not bear;” just as if such language, if indeed it must be uttered, would not be more suitable even for ourselves to use! For “she bare,” because she produced offspring of her own flesh and “yet she did not bear,” since she produced Him not from a husband’s seed; she was “a virgin,” so far as (abstinence) from a husband went, and “yet not a virgin,” as regards her bearing a child. There is not, however, that parity of reasoning which the heretics affect: in other words it does not follow that for the reason “she did not bear,”7254 7254 i.e. “Because she produced not her son from her husband’s seed.” she who was “not a virgin” was “yet a virgin,” even because she became a mother without any fruit of her own womb. But with us there is no equivocation, nothing twisted into a double sense.7255 7255 Defensionem. Light is light; and darkness, darkness; yea is yea; and nay, nay; “whatsoever is more than these cometh of evil.”7256 7256
Anf-03 v.vii.xxiii Pg 21
Isa. vii. 14.
Anf-03 v.viii.xx Pg 3
Isa. vii. 14; Matt. i. 23. Even granting that He was figuratively to take the power of Damascus and the spoils of Samaria,7396 7396
Npnf-201 iii.x.ix Pg 44
Anf-01 viii.ii.xxxv Pg 3
Isa. ix. 6. which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse. And again the same prophet Isaiah, being inspired by the prophetic Spirit, said, “I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God.”1836 1836
Anf-01 v.xv.iii Pg 4
Isa. ix. 6. And concerning His incarnation, “Behold, a virgin shall be with Child, and shall bring forth a Son; and they shall call his name Immanuel.”1227 1227
Anf-01 viii.iv.lxxvi Pg 2
[Isa. ix. 6, according to LXX.] did he not foretell Him to be the Teacher of those truths which He did teach when He came [to earth]? For He alone taught openly those mighty counsels which the Father designed both for all those who have been and shall be well-pleasing to Him, and also for those who have rebelled against His will, whether men or angels, when He said: ‘They shall come from the east [and from the west2235 2235 Not in all edd. ], and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the children of the kingdom shall be cast out into outer darkness.’2236 2236
Anf-01 ix.iv.xvii Pg 17
Isa. ix. 6 (LXX.). through whom God caused the day-spring and the Just One to arise to the house of David, and raised up for him an horn of salvation, “and established a testimony in Jacob;”3583 3583
Anf-01 ix.iv.xx Pg 16
Isa. ix. 6. coming on the clouds as the Judge of all men;3679 3679
Anf-01 ix.vi.xxxiv Pg 64
Isa. viii. 3, Isa. ix. 6, Isa. vii. 14. [A confusion of texts.] and those [of them] who proclaimed Him as Immanuel, [born] of the Virgin, exhibited the union of the Word of God with His own workmanship, [declaring] that the Word should become flesh, and the Son of God the Son of man (the pure One opening purely that pure womb which regenerates men unto God, and which He Himself made pure); and having become this which we also are, He [nevertheless] is the Mighty God, and possesses a generation which cannot be declared. And there are also some of them who say, “The Lord hath spoken in Zion, and uttered His voice from Jerusalem;”4305 4305
Anf-02 vi.iii.i.v Pg 40.1
Anf-03 iv.ix.x Pg 43
See Isa. ix. 6. What novelty is that, unless he is speaking of the “Son” of God?—and one is born to us the beginning of whose government has been made “on His shoulder.” What king in the world wears the ensign of his power on his shoulder, and does not bear either diadem on his head, or else sceptre in his hand, or else some mark of distinctive vesture? But the novel “King of ages,” Christ Jesus, alone reared “on His shoulder” His own novel glory, and power, and sublimity,—the cross, to wit; that, according to the former prophecy, the Lord thenceforth “might reign from the tree.” For of this tree likewise it is that God hints, through Jeremiah, that you would say, “Come, let us put wood1347 1347 Lignum. into his bread, and let us wear him away out of the land of the living; and his name shall no more be remembered.”1348 1348
Anf-03 v.iv.iv.xix Pg 5
Isa. ix. 6. But what is there unusual in this, unless he speaks of the Son of God? “To us is given He whose government is upon His shoulder.”3359 3359
Anf-03 v.iv.iv.xix Pg 6
Isa. ix. 6. Now, what king is there who bears the ensign of his dominion upon his shoulder, and not rather upon his head as a diadem, or in his hand as a sceptre, or else as a mark in some royal apparel? But the one new King of the new ages, Jesus Christ, carried on His shoulder both the power and the excellence of His new glory, even His cross; so that, according to our former prophecy, He might thenceforth reign from the tree as Lord. This tree it is which Jeremiah likewise gives you intimation of, when he prophesies to the Jews, who should say, “Come, let us destroy the tree with the fruit, (the bread) thereof,”3360 3360
Npnf-201 iii.xvi.iv Pg 50
Anf-01 viii.ii.lii Pg 2
Ezek. xxxvii. 7, 8; Isa. xlv. 24. And in what kind of sensation and punishment the wicked are to be, hear from what was said in like manner with reference to this; it is as follows: “Their worm shall not rest, and their fire shall not be quenched;”1877 1877 Isa. lxvi. 24. and then shall they repent, when it profits them not. And what the people of the Jews shall say and do, when they see Him coming in glory, has been thus predicted by Zechariah the prophet: “I will command the four winds to gather the scattered children; I will command the north wind to bring them, and the south wind, that it keep not back. And then in Jerusalem there shall be great lamentation, not the lamentation of mouths or of lips, but the lamentation of the heart; and they shall rend not their garments, but their hearts. Tribe by tribe they shall mourn, and then they shall look on Him whom they have pierced; and they shall say, Why, O Lord, hast Thou made us to err from Thy way? The glory which our fathers blessed, has for us been turned into shame.”1878 1878
Anf-01 viii.iv.xix Pg 3
Hos. i. and Hos. ii. one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992 1992
Anf-01 viii.ii.lx Pg 4
Num. xxi. 8. And when this was done, it is recorded that the serpents died, and it is handed down that the people thus escaped death. Which things Plato reading, and not accurately understanding, and not apprehending that it was the figure of the cross, but taking it to be a placing crosswise, he said that the power next to the first God was placed crosswise in the universe. And as to his speaking of a third, he did this because he read, as we said above, that which was spoken by Moses, “that the Spirit of God moved over the waters.” For he gives the second place to the Logos which is with God, who he said was placed crosswise in the universe; and the third place to the Spirit who was said to be borne upon the water, saying, “And the third around the third.”1892 1892 Τὰ δὲ τρίτα περὶ τὸν τρίτον. And hear how the Spirit of prophecy signified through Moses that there should be a conflagration. He spoke thus: “Everlasting fire shall descend, and shall devour to the pit beneath.”1893 1893
Anf-01 ix.vi.iii Pg 28
Num. xxi. 8. so to do, saying3828 3828 This passage is quoted by Augustine, in his treatise on original sin, written to oppose Pelagius (lib. i. c. ii.), about 400 A.D. that men can be saved in no other way from the old wound of the serpent than by believing in Him who, in the likeness of sinful flesh, is lifted up from the earth upon the tree of martyrdom, and draws all things to Himself,3829 3829
Anf-03 v.iv.iii.xiv Pg 7
Num. xi. and xxi. Against young lads, too, did He send forth bears, for their irreverence to the prophet.2872 2872
Anf-03 v.iv.iii.xxii Pg 6
Num. xxi. 8, 9. I say nothing of what was figured by this cure.2967 2967
Anf-01 v.vii.ii Pg 8
Num. xxi. 9; John iii. 14.
Anf-01 vi.ii.xii Pg 16
Num. xxi. 9. And they did so. Thou hast in this also [an indication of] the glory of Jesus; for in Him and to Him are all things.1620 1620
Anf-01 vi.ii.xii Pg 12
Comp. Num. xxi. 6–9; John iii. 14–18. that He might convince them, that on account of their transgression they were given over to the straits of death. Moreover Moses, when he commanded, “Ye shall not have any graven or molten [image] for your God,”1616 1616
Anf-03 iv.ix.x Pg 35
Their sin was “speaking against God and against Moses” (Num. xxi. 4–9). they were suffering extermination by serpents, except that in this case he was exhibiting the Lord’s cross on which the “serpent” the devil was “made a show of,”1341 1341
Anf-03 v.iv.iii.xiv Pg 7
Num. xi. and xxi. Against young lads, too, did He send forth bears, for their irreverence to the prophet.2872 2872
Anf-03 v.iv.iii.xxii Pg 6
Num. xxi. 8, 9. I say nothing of what was figured by this cure.2967 2967
Anf-03 v.xi.ii Pg 5
See Num. xxi. 4–9. Christ Himself (they say further) in His gospel imitates Moses’ serpent’s sacred power, in saying: “And as Moses upreared the serpent in the desert, so it behoveth the Son of man to be upreared.”8357 8357
Anf-01 vi.ii.vi Pg 10
Ps. xxii. 17, Ps. cxviii. 12. and “upon my garment they cast lots.”1502 1502
Anf-01 vi.ii.v Pg 12
These are inaccurate and confused quotations from Ps. xxii. 21; 17, and Ps. cxix. 120. And again he says, “Behold, I have given my back to scourges, and my cheeks to strokes, and I have set my countenance as a firm rock.”1492 1492
Anf-03 iv.ix.xiii Pg 18
Ps. xxii. 16, 17 (xxi. 17, 18, in LXX.); and lxix. 21 (lxviii. 22 in LXX.). These things David did not suffer, so as to seem justly to have spoken of himself; but the Christ who was crucified. Moreover, the “hands and feet,” are not “exterminated,”1397 1397 i.e., displaced, dislocated. except His who is suspended on a “tree.” Whence, again, David said that “the Lord would reign from the tree:”1398 1398 See c. x. above. for elsewhere, too, the prophet predicts the fruit of this “tree,” saying “The earth hath given her blessings,”1399 1399
Anf-03 v.viii.xx Pg 10
Ps. xxii. 17. “they cast lots for his raiment;”7403 7403
Anf-01 v.iv.x Pg 8
Zech. xii. 10. These men, therefore, are not less unbelievers than were those that crucified Him. But as for me, I do not place my hopes in one who died for me in appearance, but in reality. For that which is false is quite abhorrent to the truth. Mary then did truly conceive a body which had God inhabiting it. And God the Word was truly born of the Virgin, having clothed Himself with a body of like passions with our own. He who forms all men in the womb, was Himself really in the womb, and made for Himself a body of the seed of the Virgin, but without any intercourse of man. He was carried in the womb, even as we are, for the usual period of time; and was really born, as we also are; and was in reality nourished with milk, and partook of common meat and drink, even as we do. And when He had lived among men for thirty years, He was baptized by John, really and not in appearance; and when He had preached the Gospel three years, and done signs and wonders, He who was Himself the Judge was judged by the Jews, falsely so called, and by Pilate the governor; was scourged, was smitten on the cheek, was spit upon; He wore a crown of thorns and a purple robe; He was condemned: He was crucified in reality, and not in appearance, not in imagination, not in deceit. He really died, and was buried, and rose from the dead, even as He prayed in a certain place, saying, “But do Thou, O Lord, raise me up again, and I shall recompense them.”802 802
Anf-01 v.vii.iii Pg 12
Zech. xii. 10. For incorporeal beings have neither form nor figure, nor the aspect1000 1000
Anf-01 ix.vi.xxxiv Pg 54
Zech. xii. 10. indicated His [second] advent, concerning which He Himself says, “Thinkest thou that when the Son of man cometh, He shall find faith on the earth?”4295 4295
Anf-03 iv.ix.xiv Pg 15
See Zech. xii. 10; 12 (where the LXX., as we have it, differs widely from our Eng. ver. in ver. 10); Rev. i. 7. of course because in days bygone they did not know Him when conditioned in the humility of human estate. Jeremiah says: “He is a human being, and who will learn to know Him?”1458 1458
Anf-03 v.iv.iv.vii Pg 17
Zech. xii. 10; 12. because, no doubt, they once refused to acknowledge Him in the lowliness of His human condition. He is even a man, says Jeremiah, and who shall recognise Him. Therefore, asks Isaiah, “who shall declare His generation?”3195 3195
Anf-03 v.viii.xxii Pg 16
Zech. xii. 10; comp. John xix. 37. No one has as yet fallen in with Elias;7426 7426 Mal. iv. 5. no one has as yet escaped from Antichrist;7427 7427
Anf-03 v.viii.xxvi Pg 7
Zech. xii. 10. If indeed it will be thought that both these passages were pronounced simply of the element earth, how can it be consistent that it should shake and melt at the presence of the Lord, at whose royal dignity it before exulted? So again in Isaiah, “Ye shall eat the good of the land,”7466 7466
Anf-03 v.viii.li Pg 7
Zech. xii. 10; John xix. 37; Rev. i. 7. Designated, as He is, “the Mediator7665 7665
Anf-01 viii.ii.lii Pg 2
Ezek. xxxvii. 7, 8; Isa. xlv. 24. And in what kind of sensation and punishment the wicked are to be, hear from what was said in like manner with reference to this; it is as follows: “Their worm shall not rest, and their fire shall not be quenched;”1877 1877 Isa. lxvi. 24. and then shall they repent, when it profits them not. And what the people of the Jews shall say and do, when they see Him coming in glory, has been thus predicted by Zechariah the prophet: “I will command the four winds to gather the scattered children; I will command the north wind to bring them, and the south wind, that it keep not back. And then in Jerusalem there shall be great lamentation, not the lamentation of mouths or of lips, but the lamentation of the heart; and they shall rend not their garments, but their hearts. Tribe by tribe they shall mourn, and then they shall look on Him whom they have pierced; and they shall say, Why, O Lord, hast Thou made us to err from Thy way? The glory which our fathers blessed, has for us been turned into shame.”1878 1878
Anf-01 viii.viii.v Pg 3
Ps. cxv. 5. ), that they can do all things, though they be but devils, as saith the Scripture, “The gods of the nations are devils,”2621 2621
Anf-03 iv.vi.x Pg 4
Ps. cxv. 4–8. By means of these organs, indeed, we are to enjoy flowers; but if he declares that those who make idols will be like them, they already are so who use anything after the style of idol adornings. “To the pure all things are pure: so, likewise, all things to the impure are impure;”411 411
Anf-03 iv.iv.iv Pg 8
Ps. cxv. 8. In our version, “They that make them are like unto them.” Tertullian again agrees with the LXX. And why should I, a man of limited memory, suggest anything further? Why recall anything more from the Scriptures? As if either the voice of the Holy Spirit were not sufficient; or else any further deliberation were needful, whether the Lord cursed and condemned by priority the artificers of those things, of which He curses and condemns the worshippers!
Anf-01 viii.ii.ix Pg 2
[Isa. xliv. 9–20; Jer. x. 3.] carving and cutting, casting and hammering, fashion the materials? And often out of vessels of dishonour, by merely changing the form, and making an image of the requisite shape, they make what they call a god; which we consider not only senseless, but to be even insulting to God, who, having ineffable glory and form, thus gets His name attached to things that are corruptible, and require constant service. And that the artificers of these are both intemperate, and, not to enter into particulars, are practised in every vice, you very well know; even their own girls who work along with them they corrupt. What infatuation! that dissolute men should be said to fashion and make gods for your worship, and that you should appoint such men the guardians of the temples where they are enshrined; not recognising that it is unlawful even to think or say that men are the guardians of gods.
Anf-03 v.viii.iii Pg 4
Let not those who seem worthy of credit, but teach strange doctrines,1082 1082
Anf-02 vi.iv.v.xi Pg 14.1
Anf-01 viii.ii.ix Pg 2
[Isa. xliv. 9–20; Jer. x. 3.] carving and cutting, casting and hammering, fashion the materials? And often out of vessels of dishonour, by merely changing the form, and making an image of the requisite shape, they make what they call a god; which we consider not only senseless, but to be even insulting to God, who, having ineffable glory and form, thus gets His name attached to things that are corruptible, and require constant service. And that the artificers of these are both intemperate, and, not to enter into particulars, are practised in every vice, you very well know; even their own girls who work along with them they corrupt. What infatuation! that dissolute men should be said to fashion and make gods for your worship, and that you should appoint such men the guardians of the temples where they are enshrined; not recognising that it is unlawful even to think or say that men are the guardians of gods.
Anf-03 v.viii.iii Pg 4
Let not those who seem worthy of credit, but teach strange doctrines,1082 1082
Anf-01 ix.iv.ix Pg 12
Ps. cxv. 3. But the things established are distinct from Him who has established them, and what have been made from Him who has made them. For He is Himself uncreated, both without beginning and end, and lacking nothing. He is Himself sufficient for Himself; and still further, He grants to all others this very thing, existence; but the things which have been made by Him have received a beginning. But whatever things had a beginning, and are liable to dissolution, and are subject to and stand in need of Him who made them, must necessarily in all respects have a different term [applied to them], even by those who have but a moderate capacity for discerning such things; so that He indeed who made all things can alone, together with His Word, properly be termed God and Lord: but the things which have been made cannot have this term applied to them, neither should they justly assume that appellation which belongs to the Creator.
Anf-01 ix.iv.vii Pg 19
Isa. xliv. 9. He removes them from [the category of] gods, but he makes use of the word alone, for this [purpose], that we may know of whom he speaks. Jeremiah also says the same: “The gods that have not made the heavens and earth, let them perish from the earth which is under the heaven.”3345 3345
Anf-01 viii.ii.ix Pg 2
[Isa. xliv. 9–20; Jer. x. 3.] carving and cutting, casting and hammering, fashion the materials? And often out of vessels of dishonour, by merely changing the form, and making an image of the requisite shape, they make what they call a god; which we consider not only senseless, but to be even insulting to God, who, having ineffable glory and form, thus gets His name attached to things that are corruptible, and require constant service. And that the artificers of these are both intemperate, and, not to enter into particulars, are practised in every vice, you very well know; even their own girls who work along with them they corrupt. What infatuation! that dissolute men should be said to fashion and make gods for your worship, and that you should appoint such men the guardians of the temples where they are enshrined; not recognising that it is unlawful even to think or say that men are the guardians of gods.
Anf-02 vi.ii.viii Pg 15.1
Anf-01 ix.viii.x Pg 2
Ps. cxxx. 7.
Anf-03 vi.vii.iii Pg 3
So Mr. Dodgson; and La Cerda, as quoted by Oehler. See Ps. cxxxi. 1 in LXX., where it is Ps. cxxx. but what is that which, in a certain way, has been grasped by hand9027 9027
Anf-03 vi.vii.iii Pg 3
So Mr. Dodgson; and La Cerda, as quoted by Oehler. See Ps. cxxxi. 1 in LXX., where it is Ps. cxxx. but what is that which, in a certain way, has been grasped by hand9027 9027
Anf-01 ix.iv.xi Pg 20
Isa. xii. 2. But as bringing salvation, thus: “God hath made known His salvation (salutare) in the sight of the heathen.”3412 3412
Anf-01 ix.iv.xi Pg 20
Isa. xii. 2. But as bringing salvation, thus: “God hath made known His salvation (salutare) in the sight of the heathen.”3412 3412
Anf-01 ix.vi.xxxiv Pg 2
1 Cor. ii. 15. [The argument of this chapter hinges on Ps. xxv. 14, and expounds a difficult text of St. Paul. A man who has the mind of God’s Spirit is the only judge of spiritual things. Worldly men are incompetent critics of Scripture and of Christian exposition. For he judges the Gentiles, “who serve the creature more than the Creator,”4254 4254
Anf-03 iv.viii.ii.ii Pg 5
Prov. ix. 10; Ps. cxi. 10. But801 801 Porro. fear has its origin in knowledge; for how will a man fear that of which he knows nothing? Therefore he who shall have the fear of God, even if he be ignorant of all things else, if he has attained to the knowledge and truth of God,802 802 Deum omnium notititam et veritatem adsecutus, i.e., “following the God of all as knowledge and truth.” will possess full and perfect wisdom. This, however, is what philosophy has not clearly realized. For although, in their inquisitive disposition to search into all kinds of learning, the philosophers may seem to have investigated the sacred Scriptures themselves for their antiquity, and to have derived thence some of their opinions; yet because they have interpolated these deductions they prove that they have either despised them wholly or have not fully believed them, for in other cases also the simplicity of truth is shaken803 803 Nutat. by the over-scrupulousness of an irregular belief,804 804 Passivæ fidei. and that they therefore changed them, as their desire of glory grew, into products of their own mind. The consequence of this is, that even that which they had discovered degenerated into uncertainty, and there arose from one or two drops of truth a perfect flood of argumentation. For after they had simply805 805 Solummodo. found God, they did not expound Him as they found Him, but rather disputed about His quality, and His nature, and even about His abode. The Platonists, indeed, (held) Him to care about worldly things, both as the disposer and judge thereof. The Epicureans regarded Him as apathetic806 806 Otiosum. and inert, and (so to say) a non-entity.807 807 “A nobody.” The Stoics believed Him to be outside of the world; the Platonists, within the world. The God whom they had so imperfectly admitted, they could neither know nor fear; and therefore they could not be wise, since they wandered away indeed from the beginning of wisdom,” that is, “the fear of God.” Proofs are not wanting that among the philosophers there was not only an ignorance, but actual doubt, about the divinity. Diogenes, when asked what was taking place in heaven, answered by saying, “I have never been up there.” Again, whether there were any gods, he replied, “I do not know; only there ought to be gods.”808 808 Nisi ut sint expedire. When Crœsus inquired of Thales of Miletus what he thought of the gods, the latter having taken some time809 809 Aliquot commeatus. to consider, answered by the word “Nothing.” Even Socrates denied with an air of certainty810 810 Quasi certus. those gods of yours.811 811 Istos deos. Yet he with a like certainty requested that a cock should be sacrificed to Æsculapius. And therefore when philosophy, in its practice of defining about God, is detected in such uncertainty and inconsistency, what “fear” could it possibly have had of Him whom it was not competent812 812 Non tenebat. clearly to determine? We have been taught to believe of the world that it is god.813 813 De mundo deo didicimus. For such the physical class of theologizers conclude it to be, since they have handed down such views about the gods that Dionysius the Stoic divides them into three kinds. The first, he supposes, includes those gods which are most obvious, as the Sun, Moon, and Stars; the next, those which are not apparent, as Neptune; the remaining one, those which are said to have passed from the human state to the divine, as Hercules and Amphiaraus. In like manner, Arcesilaus makes a threefold form of the divinity—the Olympian, the Astral, the Titanian—sprung from Cœlus and Terra; from which through Saturn and Ops came Neptune, Jupiter, and Orcus, and their entire progeny. Xenocrates, of the Academy, makes a twofold division—the Olympian and the Titanian, which descend from Cœlus and Terra. Most of the Egyptians believe that there are four gods—the Sun and the Moon, the Heaven and the Earth. Along with all the supernal fire Democritus conjectures that the gods arose. Zeno, too, will have it that their nature resembles it. Whence Varro also makes fire to be the soul of the world, that in the world fire governs all things, just as the soul does in ourselves. But all this is most absurd. For he says, Whilst it is in us, we have existence; but as soon as it has left us, we die. Therefore, when fire quits the world in lightning, the world comes to its end.
Anf-03 v.iii.xliii Pg 4
Ps. cxi. 10; Prov. i. 7. Where the fear of God is, there is seriousness, an honourable and yet thoughtful2295 2295 Attonita, as if in fear that it might go wrong (Rigalt.). diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry)2296 2296 In contrast to the opposite fault of the heresies exposed above. and a safely-guarded2297 2297 Deliberata, where the character was well weighed previous to admission to the eucharist. communion, and promotion after good service, and a scrupulous submission (to authority), and a devout attendance,2298 2298 Apparitio, the duty and office of an apparitor, or attendant on men of higher rank, whether in church or state. and a modest gait, and a united church, and God in all things.
Anf-02 vi.ii.x Pg 36.1
Anf-02 vi.iii.iii.vii Pg 2.1
Anf-02 vi.iv.iv.xxi Pg 7.1
Anf-02 vi.iv.ii.ii Pg 2.1
Anf-02 vi.ii.viii Pg 27.1
Anf-02 vi.iv.v.xiii Pg 8.1
Anf-02 vi.ii.ix Pg 21.1
1568 Literally, “doctrines.” of the three letters. For [the Scripture] saith, “And Abraham circumcised ten, and eight, and three hundred men of his household.”1569
Anf-02 vi.iv.v.x Pg 23.1
Anf-01 viii.iv.xxiv Pg 2
Josh. v. 2; Isa. xxvi. 2, 3. that they may be a righteous nation, a people keeping faith, holding to the truth, and maintaining peace. Come then with me, all who fear God, who wish to see the good of Jerusalem. Come, let us go to the light of the Lord; for He has liberated His people, the house of Jacob. Come, all nations; let us gather ourselves together at Jerusalem, no longer plagued by war for the sins of her people. ‘For I was manifest to them that sought Me not; I was found of them that asked not for Me;’2007 2007
Anf-03 vi.iv.iii Pg 10
Isa. xxx. 18. that we may obey this precept, too, in “praying for all,”8781 8781
Treasury of Scriptural Knowledge, Chapter 22VERSE (19) - Pr 3:5 Ps 62:8 Isa 12:2; 26:4 Jer 17:7 1Pe 1:21
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