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PARALLEL HISTORY BIBLE - Psalms 92:4
CHAPTERS: Psalms 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 148, 149, 150 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
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LXX- Greek Septuagint - Psalms 91:5 οτι 3754 ευφρανας με 3165 κυριε 2962 εν 1722 1520 τω 3588 ποιηματι σου 4675 και 2532 εν 1722 1520 τοις 3588 εργοις 2041 των 3588 χειρων 5501 σου 4675 αγαλλιασομαι
Douay Rheims Bible For thou hast given me, O Lord, a delight in thy doings: and in the works of thy hands I shall rejoice.
King James Bible - Psalms 92:4 For thou, LORD, hast made me glad through thy work: I will triumph in the works of thy hands.
World English Bible For you, Yahweh, have made me glad through your work. I will triumph in the works of your hands.
Early Church Father Links Anf-07 ix.ix.ii Pg 53, Npnf-108 ii.CXIX.xxi Pg 7, Npnf-108 ii.XCI Pg 1, Npnf-108 ii.XCI Pg 14, Npnf-113 v.iii.xv Pg 31, Npnf-206 v.XXII Pg 27, Npnf-207 iii.xxiii Pg 63, Npnf-211 iv.iv.viii.xxxii Pg 8
World Wide Bible Resources
Psalms 91:5
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 vi.ii.vi Pg 34
Gen. i. 28. Who then is able to govern the beasts, or the fishes, or the fowls of heaven? For we ought to perceive that to govern implies authority, so that one should command and rule. If, therefore, this does not exist at present, yet still He has promised it to us. When? When we ourselves also have been made perfect [so as] to become heirs of the covenant of the Lord.1526 1526 These are specimens of the “Gnosis,” or faculty of bringing out the hidden spiritual meaning of Scripture referred to before. Many more such interpretations follow.
Anf-01 ii.ii.xxxiii Pg 5
Gen. i. 28. We see,138 138 Or, “let us consider.” then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength.
Anf-01 vi.ii.vi Pg 21
Gen. i. 28. These things [were spoken] to the Son. Again, I will show thee how, in respect to us,1513 1513 Cod. Sin. inserts, “the Lord says.” He has accomplished a second fashioning in these last days. The Lord says, “Behold, I will make1514 1514 Cod. Sin. has “I make.” the last like the first.”1515 1515
Anf-01 viii.iv.lxii Pg 3
Gen. i. 26; 28. And that you may not change the [force of the] words just quoted, and repeat what your teachers assert,—either that God said to Himself, ‘Let Us make,’ just as we, when about to do something, oftentimes say to ourselves, ‘Let us make;’ or that God spoke to the elements, to wit, the earth and other similar substances of which we believe man was formed, ‘Let Us make,’—I shall quote again the words narrated by Moses himself, from which we can indisputably learn that [God] conversed with some one who was numerically distinct from Himself, and also a rational Being. These are the words: ‘And God said, Behold, Adam has become as one of us, to know good and evil.’2175 2175
Anf-01 ix.vi.xii Pg 3
Gen. i. 28.
Anf-02 vi.iii.ii.x Pg 4.1
Anf-02 vi.iv.ii.xxiii Pg 7.1
Anf-02 vi.iv.iii Pg 53.1
Anf-02 vi.iv.iii Pg 232.1
Anf-02 vi.iv.ix Pg 270.1
Anf-03 v.iv.ii.xxix Pg 10
Gen. i. 28. but also, “Thou shalt not commit adultery,” and, “Thou shalt not covet thy neighbour’s wife;”2681 2681
Anf-03 iv.xi.xxvii Pg 6
Gen. i. 28. Excess, however, has He cursed, in adulteries, and wantonness, and chambering.1698 1698 Lupanaria. Well, now, in this usual function of the sexes which brings together the male and the female in their common intercourse, we know that both the soul and the flesh discharge a duty together: the soul supplies desire, the flesh contributes the gratification of it; the soul furnishes the instigation, the flesh affords the realization. The entire man being excited by the one effort of both natures, his seminal substance is discharged, deriving its fluidity from the body, and its warmth from the soul. Now if the soul in Greek is a word which is synonymous with cold,1699 1699 See above, c. xxv. p. 206. how does it come to pass that the body grows cold after the soul has quitted it? Indeed (if I run the risk of offending modesty even, in my desire to prove the truth), I cannot help asking, whether we do not, in that very heat of extreme gratification when the generative fluid is ejected, feel that somewhat of our soul has gone from us? And do we not experience a faintness and prostration along with a dimness of sight? This, then, must be the soul-producing seed, which arises at once from the out-drip of the soul, just as that fluid is the body-producing seed which proceeds from the drainage of the flesh. Most true are the examples of the first creation. Adam’s flesh was formed of clay. Now what is clay but an excellent moisture, whence should spring the generating fluid? From the breath of God first came the soul. But what else is the breath of God than the vapour of the spirit, whence should spring that which we breathe out through the generative fluid? Forasmuch, therefore, as these two different and separate substances, the clay and the breath, combined at the first creation in forming the individual man, they then both amalgamated and mixed their proper seminal rudiments in one, and ever afterwards communicated to the human race the normal mode of its propagation, so that even now the two substances, although diverse from each other, flow forth simultaneously in a united channel; and finding their way together into their appointed seed-plot, they fertilize with their combined vigour the human fruit out of their respective natures. And inherent in this human product is his own seed, according to the process which has been ordained for every creature endowed with the functions of generation. Accordingly from the one (primeval) man comes the entire outflow and redundance of men’s souls—nature proving herself true to the commandment of God, “Be fruitful, and multiply.”1700 1700
Anf-03 iv.xi.xxvii Pg 9
Gen. i. 28. For in the very preamble of this one production, “Let us make man,”1701 1701
Anf-03 v.v.i Pg 15
Quoting Gen. i. 28, “Be fruitful and multiply” (Rigalt.). and yet despises it in respect of his art.6137 6137 Disregarding the law when it forbids the representation of idols. (Rigalt.). He falsifies by a twofold process—with his cautery and his pen.6138 6138 Et cauterio et stilo. The former instrument was used by the encaustic painters for burning in the wax colours into the ground of their pictures (Westropp’s Handbook of Archæology, p. 219). Tertullian charges Hermogenes with using his encaustic art to the injury of the scriptures, by practically violating their precepts in his artistic works; and with using his pen (stilus) in corrupting the doctrine thereof by his heresy. He is a thorough adulterer, both doctrinally and carnally, since he is rank indeed with the contagion of your marriage-hacks,6139 6139 By the nubentium contagium, Tertullian, in his Montanist rigour, censures those who married more than once. and has also failed in cleaving to the rule of faith as much as the apostle’s own Hermogenes.6140 6140
Anf-03 v.viii.xlv Pg 5
Gen. i. 28. the flesh and the soul have had a simultaneous birth, without any calculable difference in time; so that the two have been even generated together in the womb, as we have shown in our Treatise on the Soul.7583 7583 See ch. xxvii. Contemporaneous in the womb, they are also temporally identical in their birth. The two are no doubt produced by human parents7584 7584 We treat “homines” as a nominative, after Oehler. of two substances, but not at two different periods; rather they are so entirely one, that neither is before the other in point of time. It is more correct (to say), that we are either entirely the old man or entirely the new, for we cannot tell how we can possibly be anything else. But the apostle mentions a very clear mark of the old man. For “put off,” says he, “concerning the former conversation, the old man;”7585 7585
Anf-03 vi.ii.ii Pg 3
Or, “while these things continue, those which respect the Lord rejoice in purity along with them—Wisdom,” etc. For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, “What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure.”1458 1458
Anf-01 ix.iv.x Pg 2
Gen. xv. 5. and Him who, by His Son Christ Jesus, has called us to the knowledge of Himself, from the worship of stones, so that those who were not a people were made a people, and she beloved who was not beloved3374 3374
Anf-01 ix.vi.viii Pg 8
Gen. xv. 5. as John the Baptist says: “For God is able from these stones to raise up children unto Abraham.”3873 3873
Anf-01 ii.ii.x Pg 5
Gen. xv. 5, 6; Rom. iv. 3. On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.49 49
Anf-01 ix.iv.ix Pg 11
Ps. xxxiii. 6. But that He did Himself make all things freely, and as He pleased, again David says, “But our God is in the heavens above, and in the earth; He hath made all things whatsoever He pleased.”3372 3372
Anf-01 ix.ii.xxiii Pg 3
Ps. xxxiii. 6. And again, “All things were made by Him, and without Him was nothing made.”2931 2931
Anf-02 iv.ii.i.vii Pg 2.1
Anf-02 vi.ii.iv Pg 39.1
Anf-02 vi.iv.i.xvi Pg 4.1
Anf-03 v.v.xlv Pg 5
Spiritu Ipsius: “by His Spirit.” See Ps. xxxiii. 6. He is the Lord’s right hand,6596 6596
Anf-03 v.ix.vii Pg 14
Ps. xxxiii. 6. —that is to say, by the Spirit (or Divine Nature) which was in the Word: thus is it evident that it is one and the same power which is in one place described under the name of Wisdom, and in another passage under the appellation of the Word, which was initiated for the works of God7835 7835
Anf-03 v.ix.xix Pg 9
Ps. xxxiii. 6. Now this Word, the Power of God and the Wisdom of God, must be the very Son of God. So that, if (He did) all things by the Son, He must have stretched out the heavens by the Son, and so not have stretched them out alone, except in the sense in which He is “alone” (and apart) from all other gods. Accordingly He says, concerning the Son, immediately afterwards: “Who else is it that frustrateth the tokens of the liars, and maketh diviners mad, turning wise men backward, and making their knowledge foolish, and confirming the words7996 7996
Anf-03 v.ix.xix Pg 14
Ps. xxxiii. 6. Inasmuch, then, as the heaven was prepared when Wisdom was present in the Word, and since all things were made by the Word, it is quite correct to say that even the Son stretched out the heaven alone, because He alone ministered to the Father’s work. It must also be He who says, “I am the First, and to all futurity I AM.”8001 8001
Anf-01 ix.iv.ix Pg 11
Ps. xxxiii. 6. But that He did Himself make all things freely, and as He pleased, again David says, “But our God is in the heavens above, and in the earth; He hath made all things whatsoever He pleased.”3372 3372
Anf-01 ix.ii.xxiii Pg 3
Ps. xxxiii. 6. And again, “All things were made by Him, and without Him was nothing made.”2931 2931
Anf-02 iv.ii.i.vii Pg 2.1
Anf-02 vi.ii.iv Pg 39.1
Anf-02 vi.iv.i.xvi Pg 4.1
Anf-03 v.v.xlv Pg 5
Spiritu Ipsius: “by His Spirit.” See Ps. xxxiii. 6. He is the Lord’s right hand,6596 6596
Anf-03 v.ix.vii Pg 14
Ps. xxxiii. 6. —that is to say, by the Spirit (or Divine Nature) which was in the Word: thus is it evident that it is one and the same power which is in one place described under the name of Wisdom, and in another passage under the appellation of the Word, which was initiated for the works of God7835 7835
Anf-03 v.ix.xix Pg 9
Ps. xxxiii. 6. Now this Word, the Power of God and the Wisdom of God, must be the very Son of God. So that, if (He did) all things by the Son, He must have stretched out the heavens by the Son, and so not have stretched them out alone, except in the sense in which He is “alone” (and apart) from all other gods. Accordingly He says, concerning the Son, immediately afterwards: “Who else is it that frustrateth the tokens of the liars, and maketh diviners mad, turning wise men backward, and making their knowledge foolish, and confirming the words7996 7996
Anf-03 v.ix.xix Pg 14
Ps. xxxiii. 6. Inasmuch, then, as the heaven was prepared when Wisdom was present in the Word, and since all things were made by the Word, it is quite correct to say that even the Son stretched out the heaven alone, because He alone ministered to the Father’s work. It must also be He who says, “I am the First, and to all futurity I AM.”8001 8001
Anf-01 ix.iii.iii Pg 11
Ps. xxxiii. 9, Ps. cxlviii. 5. Whom, therefore, shall we believe as to the creation of the world—these heretics who have been mentioned that prate so foolishly and inconsistently on the subject, or the disciples of the Lord, and Moses, who was both a faithful servant of God and a prophet? He at first narrated the formation of the world in these words: “In the beginning God created the heaven and the earth,”2996 2996
Anf-02 vi.iv.i.xvi Pg 4.1
Npnf-201 iii.vi.ii Pg 14
Npnf-201 iii.xvi.iv Pg 60
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Anf-01 ix.iii.iii Pg 12
Gen. i. 1. and all other things in succession; but neither gods nor angels [had any share in the work].
Anf-01 viii.vi.xxviii Pg 5
Gen. i. 1. then the sun, and the moon, and the stars. For having learned this in Egypt, and having been much taken with what Moses had written in the Genesis of the world, he fabled that Vulcan had made in the shield of Achilles a kind of representation of the creation of the world. For he wrote thus:2568 2568 Iliad, xviii. 483. — “There he described the earth, the heaven, the sea, The sun that rests not, and the moon full-orb’d; There also, all the stars which round about, As with a radiant frontlet, bind the skies.”
Anf-01 ix.ii.xix Pg 2
Gen. i. 1. for, as they maintain, by naming these four,—God, beginning, heaven, and earth,—he set forth their Tetrad. Indicating also its invisible and hidden nature, he said, “Now the earth was invisible and unformed.”2880 2880
Anf-02 iii.ii.v Pg 5.1
Anf-02 iv.ii.ii.x Pg 6.1
Anf-02 vi.ii.viii Pg 30.1
Anf-02 vi.iv.vi.vii Pg 8.1
Anf-02 vi.iv.v.xiv Pg 17.1
Anf-03 v.iv.iii.iv Pg 8
Gen. i. not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated2745 2745 Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler). the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act.2746 2746 This twofold virtue is very tersely expressed: “Sic et benedicebat quæ benefaciebat.” As yet the Word knew no malediction, because He was a stranger to malefaction.2747 2747 This, the translator fears, is only a clumsy way of representing the terseness of our author’s “maledicere” and “malefacere.” We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont,2748 2748 Bonitas et quidem operantior. with no imperious word, but with friendly hand preceded by an almost affable2749 2749 Blandiente. utterance: “Let us make man in our image, after our likeness.”2750 2750
Anf-03 v.v.iii Pg 11
Gen. i. 1. and as long as He continued making, one after the other, those things of which He was to be the Lord, it merely mentions God. “And God said,” “and God made,” “and God saw;”6160 6160
Anf-03 v.v.xix Pg 6
Gen. i. 1. just as it would have said, “At last God made the heaven and the earth,” if God had created these after all the rest. Now, if the beginning is a substance, the end must also be material. No doubt, a substantial thing6320 6320 Substantivum aliquid. may be the beginning of some other thing which may be formed out of it; thus the clay is the beginning of the vessel, and the seed is the beginning of the plant. But when we employ the word beginning in this sense of origin, and not in that of order, we do not omit to mention also the name of that particular thing which we regard as the origin of the other. On the other hand,6321 6321 De cetero. if we were to make such a statement as this, for example, “In the beginning the potter made a basin or a water-jug,” the word beginning will not here indicate a material substance (for I have not mentioned the clay, which is the beginning in this sense, but only the order of the work, meaning that the potter made the basin and the jug first, before anything else—intending afterwards to make the rest. It is, then, to the order of the works that the word beginning has reference, not to the origin of their substances. I might also explain this word beginning in another way, which would not, however, be inapposite.6322 6322 Non ab re tamen. The Greek term for beginning, which is ἀρχή, admits the sense not only of priority of order, but of power as well; whence princes and magistrates are called ἀρχοντες. Therefore in this sense too, beginning may be taken for princely authority and power. It was, indeed, in His transcendent authority and power, that God made the heaven and the earth.
Anf-03 v.v.xx Pg 12
Gen. i. 1. —“and the Word was with God, and the Word was God. All things were made by Him, and without Him nothing was made.”6333 6333
Anf-03 v.v.xxii Pg 9
Gen. i. 1. I revere6345 6345 Adoro: reverently admire. the fulness of His Scripture, in which He manifests to me both the Creator and the creation. In the gospel, moreover, I discover a Minister and Witness of the Creator, even His Word.6346 6346
Anf-03 v.v.xxvi Pg 3
Gen. i. 1. The Scripture, which at its very outset proposes to run through the order thereof tells us as its first information that it was created; it next proceeds to set forth what sort of earth it was.6367 6367 Qualitatem ejus: unless this means “how He made it,” like the “qualiter fecerit” below. In like manner with respect to the heaven, it informs us first of its creation—“In the beginning God made the heaven:”6368 6368
Anf-03 v.v.xxvi Pg 5
Gen. i. 1. it then goes on to introduce its arrangement; how that God both separated “the water which was below the firmament from that which was above the firmament,”6369 6369
Anf-03 v.v.xxix Pg 29
Cum cælo separavit: Gen. i. 1.
Anf-03 v.v.xxvi Pg 17
Gen. i. 1, 2. —the very same earth, no doubt, which God made, and of which the Scripture had been speaking at that very moment.6381 6381 Cum maxime edixerat. For that very “but”6382 6382 The “autem” of the note just before this. is inserted into the narrative like a clasp,6383 6383 Fibula. (in its function) of a conjunctive particle, to connect the two sentences indissolubly together: “But the earth.” This word carries back the mind to that earth of which mention had just been made, and binds the sense thereunto.6384 6384 Alligat sensum. Take away this “but,” and the tie is loosened; so much so that the passage, “But the earth was without form, and void,” may then seem to have been meant for any other earth.
Anf-03 vi.iii.iii Pg 8
Gen. i. 1, 2, and comp. the LXX. The first thing, O man, which you have to venerate, is the age of the waters in that their substance is ancient; the second, their dignity, in that they were the seat of the Divine Spirit, more pleasing to Him, no doubt, than all the other then existing elements. For the darkness was total thus far, shapeless, without the ornament of stars; and the abyss gloomy; and the earth unfurnished; and the heaven unwrought: water8557 8557 Liquor. alone—always a perfect, gladsome, simple material substance, pure in itself—supplied a worthy vehicle to God. What of the fact that waters were in some way the regulating powers by which the disposition of the world thenceforward was constituted by God? For the suspension of the celestial firmament in the midst He caused by “dividing the waters;”8558 8558
Anf-01 ix.ii.xix Pg 3
Gen. i. 2. They will have it, moreover, that he spoke of the second Tetrad, the offspring of the first, in this way—by naming an abyss and darkness, in which were also water, and the Spirit moving upon the water. Then, proceeding to mention the Decad, he names light, day, night, the firmament, the evening, the morning, dry land, sea, plants, and, in the tenth place, trees. Thus, by means of these ten names, he indicated the ten Æons. The power of the Duodecad, again, was shadowed forth by him thus:—He names the sun, moon, stars, seasons, years, whales, fishes, reptiles, birds, quadrupeds, wild beasts, and after all these, in the twelfth place, man. Thus they teach that the Triacontad was spoken of through Moses by the Spirit. Moreover, man also, being formed after the image of the power above, had in himself that ability which flows from the one source. This ability was seated in the region of the brain, from which four faculties proceed, after the image of the Tetrad above, and these are called: the first, sight, the second, hearing, the third, smell, and the fourth,2881 2881 One of the senses was thus capriciously cancelled by these heretics. taste. And they say that the Ogdoad is indicated by man in this way: that he possesses two ears, the like number of eyes, also two nostrils, and a twofold taste, namely, of bitter and sweet. Moreover, they teach that the whole man contains the entire image of the Triacontad as follows: In his hands, by means of his fingers, he bears the Decad; and in his whole body the Duodecad, inasmuch as his body is divided into twelve members; for they portion that out, as the body of Truth is divided by them—a point of which we have already spoken.2882 2882 See above, chap. xiv. 2. But the Ogdoad, as being unspeakable and invisible, is understood as hidden in the viscera.
Anf-03 v.iv.iii.iv Pg 8
Gen. i. not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated2745 2745 Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler). the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act.2746 2746 This twofold virtue is very tersely expressed: “Sic et benedicebat quæ benefaciebat.” As yet the Word knew no malediction, because He was a stranger to malefaction.2747 2747 This, the translator fears, is only a clumsy way of representing the terseness of our author’s “maledicere” and “malefacere.” We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont,2748 2748 Bonitas et quidem operantior. with no imperious word, but with friendly hand preceded by an almost affable2749 2749 Blandiente. utterance: “Let us make man in our image, after our likeness.”2750 2750
Anf-03 v.v.xxvi Pg 17
Gen. i. 1, 2. —the very same earth, no doubt, which God made, and of which the Scripture had been speaking at that very moment.6381 6381 Cum maxime edixerat. For that very “but”6382 6382 The “autem” of the note just before this. is inserted into the narrative like a clasp,6383 6383 Fibula. (in its function) of a conjunctive particle, to connect the two sentences indissolubly together: “But the earth.” This word carries back the mind to that earth of which mention had just been made, and binds the sense thereunto.6384 6384 Alligat sensum. Take away this “but,” and the tie is loosened; so much so that the passage, “But the earth was without form, and void,” may then seem to have been meant for any other earth.
Anf-03 vi.iii.iii Pg 8
Gen. i. 1, 2, and comp. the LXX. The first thing, O man, which you have to venerate, is the age of the waters in that their substance is ancient; the second, their dignity, in that they were the seat of the Divine Spirit, more pleasing to Him, no doubt, than all the other then existing elements. For the darkness was total thus far, shapeless, without the ornament of stars; and the abyss gloomy; and the earth unfurnished; and the heaven unwrought: water8557 8557 Liquor. alone—always a perfect, gladsome, simple material substance, pure in itself—supplied a worthy vehicle to God. What of the fact that waters were in some way the regulating powers by which the disposition of the world thenceforward was constituted by God? For the suspension of the celestial firmament in the midst He caused by “dividing the waters;”8558 8558
Anf-03 v.iv.v.xxvi Pg 11
Gen. i. 2. Whose kingdom shall I wish to come—his, of whom I never heard as the king of glory; or His, in whose hand are even the hearts of kings? Who shall give me my daily4537 4537
Anf-03 v.v.xxiii Pg 3
Gen. i. 2. For he resolves6350 6350 Redigit in. the word earth into Matter, because that which is made out of it is the earth. And to the word was he gives the same direction, as if it pointed to what had always existed unbegotten and unmade. It was without form, moreover, and void, because he will have Matter to have existed shapeless and confused, and without the finish of a maker’s hand.6351 6351 Inconditam: we have combined the two senses of the word. Now these opinions of his I will refute singly; but first I wish to say to him, by way of general answer: We are of opinion that Matter is pointed at in these terms. But yet does the Scripture intimate that, because Matter was in existence before all, anything of like condition6352 6352 Tale aliquid. was even formed out of it? Nothing of the kind. Matter might have had existence, if it so pleased—or rather if Hermogenes so pleased. It might, I say, have existed, and yet God might not have made anything out of it, either as it was unsuitable to Him to have required the aid of anything, or at least because He is not shown to have made anything out of Matter. Its existence must therefore be without a cause, you will say. Oh, no! certainly6353 6353 Plane: ironical. not without cause. For even if the world were not made out of it, yet a heresy has been hatched there from; and a specially impudent one too, because it is not Matter which has produced the heresy, but the heresy has rather made Matter itself.
Anf-03 v.v.xxv Pg 3
Gen. i. 2. Of course, if I were to ask, to which of the two earths the name earth is best suited,6361 6361 Quæ cui nomen terræ accommodare debeat. This is literally a double question, asking about the fitness of the name, and to which earth it is best adapted. I shall be told that the earth which was made derived the appellation from that of which it was made, on the ground that it is more likely that the offspring should get its name from the original, than the original from the offspring. This being the case, another question presents itself to us, whether it is right and proper that this earth which God made should have derived its name from that out of which He made it? For I find from Hermogenes and the rest of the Materialist heretics,6362 6362 He means those who have gone wrong on the eternity of matter. that while the one earth was indeed “without form, and void,” this one of ours obtained from God in an equal degree6363 6363 Proinde. both form, and beauty, and symmetry; and therefore that the earth which was created was a different thing from that out of which it was created. Now, having become a different thing, it could not possibly have shared with the other in its name, after it had declined from its condition. If earth was the proper name of the (original) Matter, this world of ours, which is not Matter, because it has become another thing, is unfit to bear the name of earth, seeing that that name belongs to something else, and is a stranger to its nature. But (you will tell me) Matter which has undergone creation, that is, our earth, had with its original a community of name no less than of kind. By no means. For although the pitcher is formed out of the clay, I shall no longer call it clay, but a pitcher; so likewise, although electrum6364 6364 A mixed metal, of the colour of amber. is compounded of gold and silver, I shall yet not call it either gold or silver, but electrum. When there is a departure from the nature of any thing, there is likewise a relinquishment of its name—with a propriety which is alike demanded by the designation and the condition. How great a change indeed from the condition of that earth, which is Matter, has come over this earth of ours, is plain even from the fact that the latter has received this testimony to its goodness in Genesis, “And God saw that it was good;”6365 6365
Anf-03 v.v.xxx Pg 3
Gen. i. 2. as if these blended6427 6427 Confusæ. substances, presented us with arguments for his massive pile of Matter.6428 6428 Massalis illius molis. Now, so discriminating an enumeration of certain and distinct elements (as we have in this passage), which severally designates “darkness,” “the deep,” “the Spirit of God,” “the waters,” forbids the inference that anything confused or (from such confusion) uncertain is meant. Still more, when He ascribed to them their own places,6429 6429 Situs. “darkness on the face of the deep,” “the Spirit upon the face of the waters,” He repudiated all confusion in the substances; and by demonstrating their separate position,6430 6430 Dispositionem. He demonstrated also their distinction. Most absurd, indeed, would it be that Matter, which is introduced to our view as “without form,” should have its “formless” condition maintained by so many words indicative of form,6431 6431 Tot formarum vocabulis. without any intimation of what that confused body6432 6432 Corpus confusionis. is, which must of course be supposed to be unique,6433 6433 Unicum. since it is without form.6434 6434 Informe. For that which is without form is uniform; but even6435 6435 Autem. that which is without form, when it is blended together6436 6436 Confusum. from various component parts,6437 6437 Ex varietate. must necessarily have one outward appearance;6438 6438 Unam speciem. and it has not any appearance, until it has the one appearance (which comes) from many parts combined.6439 6439 Unam ex multis speciem. Now Matter either had those specific parts6440 6440 Istas species. within itself, from the words indicative of which it had to be understood—I mean “darkness,” and “the deep,” and “the Spirit,” and “the waters”—or it had them not. If it had them, how is it introduced as being “without form?”6441 6441 Non habens formas. If it had them not, how does it become known?6442 6442 Agnoscitur.
Anf-03 v.v.xxxii Pg 8
De spiritu. This shows that Tertullian took the spirit of Gen. i. 2 in the inferior sense. also Amos says, “He that strengtheneth the thunder6462 6462 So also the Septuagint. , and createth the wind, and declareth His Christ6463 6463 So also the Septuagint. unto men;”6464 6464
Anf-03 v.v.xxxii Pg 19
Gen. i. 2. refers to Matter, as indeed do all those other Scriptures here and there,6473 6473 In disperso. which demonstrate that the separate parts were made out of Matter. It must follow, then,6474 6474 Ergo: Tertullian’s answer. that as earth consisted of earth, so also depth consisted of depth, and darkness of darkness, and the wind and waters of wind and waters. And, as we said above,6475 6475 Ch. xxx., towards the end. Matter could not have been without form, since it had specific parts, which were formed out of it—although as separate things6476 6476 Ut et aliæ. —unless, indeed, they were not separate, but were the very same with those out of which they came. For it is really impossible that those specific things, which are set forth under the same names, should have been diverse; because in that case6477 6477 Jam. the operation of God might seem to be useless,6478 6478 Otiosa. if it made things which existed already; since that alone would be a creation,6479 6479 Generatio: creation in the highest sense of matter issuing from the maker. Another reading has “generosiora essent,” for our “generatio sola esset,” meaning that, “those things would be nobler which had not been made,” which is obviously quite opposed to Tertullian’s argument. when things came into being, which had not been (previously) made. Therefore, to conclude, either Moses then pointed to Matter when he wrote the words: “And darkness was on the face of the deep, and the spirit of God moved on the face of the waters;” or else, inasmuch as these specific parts of creation are afterwards shown in other passages to have been made by God, they ought to have been with equal explicitness6480 6480 Æque. shown to have been made out of the Matter which, according to you, Moses had previously mentioned;6481 6481 Præmiserat. or else, finally, if Moses pointed to those specific parts, and not to Matter, I want to know where Matter has been pointed out at all.
Anf-03 v.iv.iii.iv Pg 8
Gen. i. not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated2745 2745 Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler). the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act.2746 2746 This twofold virtue is very tersely expressed: “Sic et benedicebat quæ benefaciebat.” As yet the Word knew no malediction, because He was a stranger to malefaction.2747 2747 This, the translator fears, is only a clumsy way of representing the terseness of our author’s “maledicere” and “malefacere.” We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont,2748 2748 Bonitas et quidem operantior. with no imperious word, but with friendly hand preceded by an almost affable2749 2749 Blandiente. utterance: “Let us make man in our image, after our likeness.”2750 2750
Anf-03 v.ix.xii Pg 9
Gen. i. 6, 7. and God also said, “Let there be lights (in the firmament); and so God made a greater and a lesser light.”7901 7901
Anf-03 vi.iii.iii Pg 10
Gen. i. 6, 7, 8. the suspension of “the dry land” He accomplished by “separating the waters.” After the world had been hereupon set in order through its elements, when inhabitants were given it, “the waters” were the first to receive the precept “to bring forth living creatures.”8559 8559 Animas. Water was the first to produce that which had life, that it might be no wonder in baptism if waters know how to give life.8560 8560 Animare. For was not the work of fashioning man himself also achieved with the aid of waters? Suitable material is found in the earth, yet not apt for the purpose unless it be moist and juicy; which (earth) “the waters,” separated the fourth day before into their own place, temper with their remaining moisture to a clayey consistency. If, from that time onward, I go forward in recounting universally, or at more length, the evidences of the “authority” of this element which I can adduce to show how great is its power or its grace; how many ingenious devices, how many functions, how useful an instrumentality, it affords the world, I fear I may seem to have collected rather the praises of water than the reasons of baptism; although I should thereby teach all the more fully, that it is not to be doubted that God has made the material substance which He has disposed throughout all His products8561 8561 Rebus. and works, obey Him also in His own peculiar sacraments; that the material substance which governs terrestrial life acts as agent likewise in the celestial.
Anf-01 ix.iv.vii Pg 20
Jer. x. 11. For, from the fact of his having subjoined their destruction, he shows them to be no gods at all. Elias, too, when all Israel was assembled at Mount Carmel, wishing to turn them from idolatry, says to them, “How long halt ye between two opinions?3346 3346 Literally, “In both houghs,” in ambabus suffraginibus. If the Lord be God,3347 3347 The old Latin translation has, “Si unus est Dominus Deus”—If the Lord God is one; which is supposed by the critics to have occurred through carelessness of the translator. follow Him.”3348 3348
Anf-02 iv.ii.ii.xxxv Pg 8.1
Anf-03 v.iv.iv.xxiv Pg 35
Amos ix. 6. certainly not for Himself alone, but for His people also, who will be with Him. “And Thou shalt bind them about Thee,” says he, “like the adornment of a bride.”3468 3468
Anf-03 v.iv.v.xxxiv Pg 48
Ascensum in cœlum: Sept. ἀνάβασιν εἰς τὸν οὐρανόν, Amos ix. 6. See on this passage the article Heaven in Kitto’s Cyclopædia (3d edit.), vol. ii. p. 245, where the present writer has discussed the probable meaning of the verse. which Christ “builds”—of course for His people. There also is that everlasting abode of which Isaiah asks, “Who shall declare unto you the eternal place, but He (that is, of course, Christ) who walketh in righteousness, speaketh of the straight path, hateth injustice and iniquity?”4849 4849
Anf-03 v.iv.v.xxxiv Pg 55
See Isa. lii. 7, xxxiii. 14 (Sept.), and Amos ix. 6. Down in hell, however, it was said concerning them: “They have Moses and the prophets; let them hear them!”—even those who did not believe them or at least did not sincerely4856 4856 Omnino. believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raiseth up the poor from dunghills.4857 4857 119:90,91
Anf-01 ii.ii.xx Pg 3
Job xxxviii. 11. The ocean, impassable to man, and the worlds beyond it, are regulated by the same enactments of the Lord. The seasons of spring, summer, autumn, and winter, peacefully give place to one another. The winds in their several quarters89 89 Or, “stations.” fulfil, at the proper time, their service without hindrance. The ever-flowing fountains, formed both for enjoyment and health, furnish without fail their breasts for the life of men. The very smallest of living beings meet together in peace and concord. All these the great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty for ever and ever. Amen.
Anf-01 v.xiv.vi Pg 3
Prov. viii. 27; 30. And how could a mere man be addressed in such words as these: “Sit Thou at My right hand?”1198 1198
Anf-01 viii.iv.lxxvi Pg 9
Justin puts “sun and moon” instead of “Lucifer.” [Ps. cx. 3, Sept, compounded with Prov. viii. 27.] Maranus says, David did predict, not that Christ would be born of Mary before sun and moon, but that it would happen before sun and moon that He would be born of a virgin. according to the Father’s will, and made Him known, being Christ, as God strong and to be worshipped.”
Anf-01 ix.vi.xxi Pg 15
Prov. viii. 27–31.
Anf-02 iv.ii.ii.x Pg 4.1
Anf-03 v.ix.vii Pg 8
Ver. 27. Thus does He make Him equal to Him: for by proceeding from Himself He became His first-begotten Son, because begotten before all things;7829 7829
Anf-03 v.ix.xix Pg 3
Prov. viii. 27. —even though the apostle asks, “Who hath known the mind of the Lord, or who hath been His counsellor?”7990 7990
Anf-03 v.ix.vi Pg 7
Prov. viii. 27–30. Now, as soon as it pleased God to put forth into their respective substances and forms the things which He had planned and ordered within Himself, in conjunction with His Wisdom’s Reason and Word, He first put forth the Word Himself, having within Him His own inseparable Reason and Wisdom, in order that all things might be made through Him through whom they had been planned and disposed, yea, and already made, so far forth as (they were) in the mind and intelligence of God. This, however, was still wanting to them, that they should also be openly known, and kept permanently in their proper forms and substances.
Anf-03 v.v.xviii Pg 11
Prov. viii. 27–31. Now, who would not rather approve of6300 6300 Commendet. this as the fountain and origin of all things—of this as, in very deed, the Matter of all Matter, not liable to any end,6301 6301 “Non fini subditam” is Oehler’s better reading than the old “sibi subditam.” not diverse in condition, not restless in motion, not ungraceful in form, but natural, and proper, and duly proportioned, and beautiful, such truly as even God might well have required, who requires His own and not another’s? Indeed, as soon as He perceived It to be necessary for His creation of the world, He immediately creates It, and generates It in Himself. “The Lord,” says the Scripture, “possessed6302 6302 Condidit: created. me, the beginning of His ways for the creation of His works. Before the worlds He founded me; before He made the earth, before the mountains were settled in their places; moreover, before the hills He generated me, and prior to the depths was I begotten.”6303 6303
Anf-01 viii.iv.cxxxviii Pg 2
Isa. liv. 9 comes nearer to these words than any other passage; but still the exact quotation is not in Isaiah, or in any other part of Scripture. [It is quite probable that Isa. liv. 9 was thus misunderstood by the Jews, as Trypho seems to acquiesce.] By this which God said was meant that the mystery of saved men appeared in the deluge. For righteous Noah, along with the other mortals at the deluge, i.e., with his own wife, his three sons and their wives, being eight in number, were a symbol of the eighth day, wherein Christ appeared when He rose from the dead, for ever the first in power. For Christ, being the first-born of every creature, became again the chief of another race regenerated by Himself through water, and faith, and wood, containing the mystery of the cross; even as Noah was saved by wood when he rode over the waters with his household. Accordingly, when the prophet says, ‘I saved thee in the times of Noah,’ as I have already remarked, he addresses the people who are equally faithful to God, and possess the same signs. For when Moses had the rod in his hands, he led your nation through the sea. And you believe that this was spoken to your nation only, or to the land. But the whole earth, as the Scripture says, was inundated, and the water rose in height fifteen cubits above all the mountains: so that it is evident this was not spoken to the land, but to the people who obeyed Him: for whom also He had before prepared a resting-place in Jerusalem, as was previously demonstrated by all the symbols of the deluge; I mean, that by water, faith, and wood, those who are afore-prepared, and who repent of the sins which they have committed, shall escape from the impending judgment of God.
Anf-01 viii.iv.cxxxviii Pg 2
Isa. liv. 9 comes nearer to these words than any other passage; but still the exact quotation is not in Isaiah, or in any other part of Scripture. [It is quite probable that Isa. liv. 9 was thus misunderstood by the Jews, as Trypho seems to acquiesce.] By this which God said was meant that the mystery of saved men appeared in the deluge. For righteous Noah, along with the other mortals at the deluge, i.e., with his own wife, his three sons and their wives, being eight in number, were a symbol of the eighth day, wherein Christ appeared when He rose from the dead, for ever the first in power. For Christ, being the first-born of every creature, became again the chief of another race regenerated by Himself through water, and faith, and wood, containing the mystery of the cross; even as Noah was saved by wood when he rode over the waters with his household. Accordingly, when the prophet says, ‘I saved thee in the times of Noah,’ as I have already remarked, he addresses the people who are equally faithful to God, and possess the same signs. For when Moses had the rod in his hands, he led your nation through the sea. And you believe that this was spoken to your nation only, or to the land. But the whole earth, as the Scripture says, was inundated, and the water rose in height fifteen cubits above all the mountains: so that it is evident this was not spoken to the land, but to the people who obeyed Him: for whom also He had before prepared a resting-place in Jerusalem, as was previously demonstrated by all the symbols of the deluge; I mean, that by water, faith, and wood, those who are afore-prepared, and who repent of the sins which they have committed, shall escape from the impending judgment of God.
Anf-01 ix.iii.iii Pg 12
Gen. i. 1. and all other things in succession; but neither gods nor angels [had any share in the work].
Anf-01 viii.vi.xxviii Pg 5
Gen. i. 1. then the sun, and the moon, and the stars. For having learned this in Egypt, and having been much taken with what Moses had written in the Genesis of the world, he fabled that Vulcan had made in the shield of Achilles a kind of representation of the creation of the world. For he wrote thus:2568 2568 Iliad, xviii. 483. — “There he described the earth, the heaven, the sea, The sun that rests not, and the moon full-orb’d; There also, all the stars which round about, As with a radiant frontlet, bind the skies.”
Anf-01 ix.ii.xix Pg 2
Gen. i. 1. for, as they maintain, by naming these four,—God, beginning, heaven, and earth,—he set forth their Tetrad. Indicating also its invisible and hidden nature, he said, “Now the earth was invisible and unformed.”2880 2880
Anf-02 iii.ii.v Pg 5.1
Anf-02 iv.ii.ii.x Pg 6.1
Anf-02 vi.ii.viii Pg 30.1
Anf-02 vi.iv.vi.vii Pg 8.1
Anf-02 vi.iv.v.xiv Pg 17.1
Anf-03 v.iv.iii.iv Pg 8
Gen. i. not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated2745 2745 Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler). the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act.2746 2746 This twofold virtue is very tersely expressed: “Sic et benedicebat quæ benefaciebat.” As yet the Word knew no malediction, because He was a stranger to malefaction.2747 2747 This, the translator fears, is only a clumsy way of representing the terseness of our author’s “maledicere” and “malefacere.” We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont,2748 2748 Bonitas et quidem operantior. with no imperious word, but with friendly hand preceded by an almost affable2749 2749 Blandiente. utterance: “Let us make man in our image, after our likeness.”2750 2750
Anf-03 v.v.iii Pg 11
Gen. i. 1. and as long as He continued making, one after the other, those things of which He was to be the Lord, it merely mentions God. “And God said,” “and God made,” “and God saw;”6160 6160
Anf-03 v.v.xix Pg 6
Gen. i. 1. just as it would have said, “At last God made the heaven and the earth,” if God had created these after all the rest. Now, if the beginning is a substance, the end must also be material. No doubt, a substantial thing6320 6320 Substantivum aliquid. may be the beginning of some other thing which may be formed out of it; thus the clay is the beginning of the vessel, and the seed is the beginning of the plant. But when we employ the word beginning in this sense of origin, and not in that of order, we do not omit to mention also the name of that particular thing which we regard as the origin of the other. On the other hand,6321 6321 De cetero. if we were to make such a statement as this, for example, “In the beginning the potter made a basin or a water-jug,” the word beginning will not here indicate a material substance (for I have not mentioned the clay, which is the beginning in this sense, but only the order of the work, meaning that the potter made the basin and the jug first, before anything else—intending afterwards to make the rest. It is, then, to the order of the works that the word beginning has reference, not to the origin of their substances. I might also explain this word beginning in another way, which would not, however, be inapposite.6322 6322 Non ab re tamen. The Greek term for beginning, which is ἀρχή, admits the sense not only of priority of order, but of power as well; whence princes and magistrates are called ἀρχοντες. Therefore in this sense too, beginning may be taken for princely authority and power. It was, indeed, in His transcendent authority and power, that God made the heaven and the earth.
Anf-03 v.v.xx Pg 12
Gen. i. 1. —“and the Word was with God, and the Word was God. All things were made by Him, and without Him nothing was made.”6333 6333
Anf-03 v.v.xxii Pg 9
Gen. i. 1. I revere6345 6345 Adoro: reverently admire. the fulness of His Scripture, in which He manifests to me both the Creator and the creation. In the gospel, moreover, I discover a Minister and Witness of the Creator, even His Word.6346 6346
Anf-03 v.v.xxvi Pg 3
Gen. i. 1. The Scripture, which at its very outset proposes to run through the order thereof tells us as its first information that it was created; it next proceeds to set forth what sort of earth it was.6367 6367 Qualitatem ejus: unless this means “how He made it,” like the “qualiter fecerit” below. In like manner with respect to the heaven, it informs us first of its creation—“In the beginning God made the heaven:”6368 6368
Anf-03 v.v.xxvi Pg 5
Gen. i. 1. it then goes on to introduce its arrangement; how that God both separated “the water which was below the firmament from that which was above the firmament,”6369 6369
Anf-03 v.v.xxix Pg 29
Cum cælo separavit: Gen. i. 1.
Anf-03 v.v.xxvi Pg 17
Gen. i. 1, 2. —the very same earth, no doubt, which God made, and of which the Scripture had been speaking at that very moment.6381 6381 Cum maxime edixerat. For that very “but”6382 6382 The “autem” of the note just before this. is inserted into the narrative like a clasp,6383 6383 Fibula. (in its function) of a conjunctive particle, to connect the two sentences indissolubly together: “But the earth.” This word carries back the mind to that earth of which mention had just been made, and binds the sense thereunto.6384 6384 Alligat sensum. Take away this “but,” and the tie is loosened; so much so that the passage, “But the earth was without form, and void,” may then seem to have been meant for any other earth.
Anf-03 vi.iii.iii Pg 8
Gen. i. 1, 2, and comp. the LXX. The first thing, O man, which you have to venerate, is the age of the waters in that their substance is ancient; the second, their dignity, in that they were the seat of the Divine Spirit, more pleasing to Him, no doubt, than all the other then existing elements. For the darkness was total thus far, shapeless, without the ornament of stars; and the abyss gloomy; and the earth unfurnished; and the heaven unwrought: water8557 8557 Liquor. alone—always a perfect, gladsome, simple material substance, pure in itself—supplied a worthy vehicle to God. What of the fact that waters were in some way the regulating powers by which the disposition of the world thenceforward was constituted by God? For the suspension of the celestial firmament in the midst He caused by “dividing the waters;”8558 8558
Anf-01 ix.iv.vii Pg 20
Jer. x. 11. For, from the fact of his having subjoined their destruction, he shows them to be no gods at all. Elias, too, when all Israel was assembled at Mount Carmel, wishing to turn them from idolatry, says to them, “How long halt ye between two opinions?3346 3346 Literally, “In both houghs,” in ambabus suffraginibus. If the Lord be God,3347 3347 The old Latin translation has, “Si unus est Dominus Deus”—If the Lord God is one; which is supposed by the critics to have occurred through carelessness of the translator. follow Him.”3348 3348
Anf-02 vi.ii.viii Pg 25.1
Anf-02 vi.iv.v.xiv Pg 153.1
Anf-02 iv.ii.ii.xxxv Pg 8.1
Anf-01 ii.ii.xv Pg 7
Ps. xii. 3–5.
Anf-01 v.iii.ix Pg 14
Ps. vi., Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης.] on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”692 692
Anf-02 vi.iv.iv.v Pg 28.1
Anf-02 vi.iv.vi.i Pg 10.1
Anf-01 viii.iv.xxxiv Pg 0
Anf-01 viii.iv.xxxiv Pg 2
Ps. lxxii. And at the close of this Psalm which I have quoted, it is written, ‘The hymns of David the son of Jesse are ended.’2034 2034 [A striking passage in De Maistre (Œuvres, vol. vi. p. 275) is worthy of comparison.] Moreover, that Solomon was a renowned and great king, by whom the temple called that at Jerusalem was built, I know; but that none of those things mentioned in the Psalm happened to him, is evident. For neither did all kings worship him; nor did he reign to the ends of the earth; nor did his enemies, falling before him, lick the dust. Nay, also, I venture to repeat what is written in the book of Kings as committed by him, how through a woman’s influence he worshipped the idols of Sidon, which those of the Gentiles who know God, the Maker of all things through Jesus the crucified, do not venture to do, but abide every torture and vengeance even to the extremity of death, rather than worship idols, or eat meat offered to idols.”
Anf-03 v.iv.v.xiv Pg 12
Ps. lxxii. 4. And in the following words he says of Christ: “All nations shall serve Him.”3944 3944
Npnf-201 iv.viii.xvii Pg 11
Anf-03 v.iv.v.xxxiii Pg 6
What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon. This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler). For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776 4776 Ab actu. relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777 4777 Auctorem. of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778 4778 Famulatam. to it, He hurled4779 4779 Ammentavit. this sentence against them, “Ye cannot serve God and mammon.”4780 4780
Anf-01 vi.ii.xiv Pg 14
Isa. lxi. 1, 2.
Anf-01 ix.iii.xxiii Pg 3
Isa. lxi. 2. ), being truly blind, inasmuch as they affirm they have found out the mysteries of Bythus, yet not understanding that which is called by Isaiah the acceptable year of the Lord, nor the day of retribution. For the prophet neither speaks concerning a day which includes the space of twelve hours, nor of a year the length of which is twelve months. For even they themselves acknowledge that the prophets have very often expressed themselves in parables and allegories, and [are] not [to be understood] according to the mere sound of the words.
Anf-01 v.iii.x Pg 7
Isa. lxii. 2; 12. This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,”700 700
Anf-02 vi.iv.i.xxi Pg 115.1
Anf-03 iv.ix.xi Pg 4
Comp. Isa. lxi. 2. which will be subsequent. From which ruin none will be freed but he who shall have been frontally sealed1366 1366 Or possibly, simply, “sealed”—obsignatus. with the passion of the Christ whom you have rejected. For thus it is written: “And the Lord said unto me, Son of man, thou hast seen what the elders of Israel do, each one of them in darkness, each in a hidden bed-chamber: because they have said, The Lord seeth us not; the Lord hath derelinquished the earth. And He said unto me, Turn thee again, and thou shalt see greater enormities which these do. And He introduced me unto the thresholds of the gate of the house of the Lord which looketh unto the north; and, behold, there, women sitting and bewailing Thammuz. And the Lord said unto me, Son of man, hast thou seen? Is the house of Judah moderate, to do the enormities which they have done? And yet thou art about to see greater affections of theirs. And He introduced me into the inner shrine of the house of the Lord; and, behold, on the thresholds of the house of the Lord, between the midst of the porch and between the midst of the altar,1367 1367 Inter mediam elam et inter medium altaris: i.e., probably ="between the porch and the altar,” as the Eng. ver. has. as it were twenty and five men have turned their backs unto the temple of the Lord, and their faces over against the east; these were adoring the sun. And He said unto me, Seest thou, son of man? Are such deeds trifles to the house of Judah, that they should do the enormities which these have done? because they have filled up (the measure of) their impieties, and, behold, are themselves, as it were, grimacing; I will deal with mine indignation,1368 1368 So Oehler points, and Tischendorf in his edition of the LXX. points not very differently. I incline to read: “Because they have filled up the measure of their impieties, and, behold (are) themselves, as it were, grimacing, I will,” etc. mine eye shall not spare, neither will I pity; they shall cry out unto mine ears with a loud voice, and I will not hear them, nay, I will not pity. And He cried into mine ears with a loud voice, saying, The vengeance of this city is at hand; and each one had vessels of extermination in his hand. And, behold, six men were coming toward the way of the high gate which was looking toward the north, and each one’s double-axe of dispersion was in his hand: and one man in the midst of them, clothed with a garment reaching to the feet,1369 1369
Anf-03 v.iv.v.xiv Pg 38
Isa. lxi. 2. “Blessed are they that weep, for they shall laugh.”3970 3970
Npnf-201 iii.xvi.iv Pg 132
Anf-03 iv.ix.xiii Pg 34
See Isa. lxv. 13–16 in LXX.
Anf-03 v.iv.v.xiv Pg 28
Isa. lxv. 13. As for these oppositions, we shall see whether they are not premonitors of Christ.3960 3960 An Christo præministrentur. Meanwhile the promise of fulness to the hungry is a provision of God the Creator. “Blessed are they that weep, for they shall laugh.”3961 3961
Anf-03 v.iv.v.xv Pg 47
Isa. lxv. 13. —even ye who shall mourn, who now are laughing. For as it is written in the psalm, “They who sow in tears shall reap in joy,”4027 4027
Anf-03 v.iv.v.xiv Pg 31
Isa. lxv. 13, 14. And recognise these oppositions also in the dispensation of Christ. Surely gladness and joyous exultation is promised to those who are in an opposite condition—to the sorrowful, and sad, and anxious. Just as it is said in the 125th Psalm: “They who sow in tears shall reap in joy.”3963 3963
Anf-03 v.iv.v.xiv Pg 31
Isa. lxv. 13, 14. And recognise these oppositions also in the dispensation of Christ. Surely gladness and joyous exultation is promised to those who are in an opposite condition—to the sorrowful, and sad, and anxious. Just as it is said in the 125th Psalm: “They who sow in tears shall reap in joy.”3963 3963
Treasury of Scriptural Knowledge, Chapter 91VERSE (4) - Ps 64:10; 104:31,34; 106:47,48; 126:3; 145:6,7 Isa 61:2-11; 65:13,14
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