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  • PARALLEL HISTORY BIBLE - 1 Samuel 9:16


    CHAPTERS: 1 Samuel 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27

    TEXT: BIB   |   AUDIO: MISLR - DAVIS   |   VIDEO: BIB - COMM


    ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE

    HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB

    LXX- Greek Septuagint - 1 Samuel 9:16

    ως 5613 ο 3588 3739 καιρος 2540 αυριον 839 αποστελω 649 5692 προς 4314 σε 4571 ανδρα 435 εκ 1537 γης 1093 βενιαμιν 958 και 2532 χρισεις αυτον 846 εις 1519 αρχοντα 758 επι 1909 τον 3588 λαον 2992 μου 3450 ισραηλ 2474 και 2532 σωσει 4982 5692 τον 3588 λαον 2992 μου 3450 εκ 1537 χειρος 5495 αλλοφυλων οτι 3754 επεβλεψα επι 1909 την 3588 ταπεινωσιν 5014 του 3588 λαου 2992 μου 3450 οτι 3754 ηλθεν 2064 5627 βοη αυτων 846 προς 4314 με 3165

    Douay Rheims Bible

    To morrow about this same
    hour I will send thee a man of the land of Benjamin, and thou shalt anoint him to be ruler over my people Israel: and he shall save my people out of the hand of the Philistines: for I have looked down upon my people, because their cry is come to me.

    King James Bible - 1 Samuel 9:16

    To morrow about this
    time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me.

    World English Bible

    "Tomorrow about this
    time I will send you a man out of the land of Benjamin, and you shall anoint him to be prince over my people Israel; and he shall save my people out of the hand of the Philistines: for I have looked on my people, because their cry has come to me."

    World Wide Bible Resources


    1Samuel 9:16

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 ix.vi.xxi Pg 36
    Num. xii. 8.

    But Moses desired to see Him openly who was speaking with him, and was thus addressed: “Stand in the deep place of the rock, and with My hand I will cover thee. But when My splendour shall pass by, then thou shalt see My back parts, but My face thou shalt not see: for no man sees My face, and shall live.”4090

    4090


    Anf-03 iv.ix.ix Pg 51
    Comp. Num. xii. 5–8.

    For God the Father none ever saw, and lived.1295

    1295


    Anf-03 v.iv.v.xxii Pg 55
    Num. xii. 6–8.

    Now, although Marcion has denied4372

    4372 Noluit.

    that he is here represented as speaking with the Lord, but only as standing, yet, inasmuch as he stood “mouth to mouth,” he must also have stood “face to face” with him, to use his words,4373

    4373 It is difficult to see what this inquit means.

    not far from him, in His very glory—not to say,4374

    4374 Nedum.

    in His presence. And with this glory he went away enlightened from Christ, just as he used to do from the Creator; as then to dazzle the eyes of the children of Israel, so now to smite those of the blinded Marcion, who has failed to see how this argument also makes against him.


    Anf-03 v.ix.xiv Pg 9
    Num. xii. 6–8.

    as the apostle also expresses it, “Now we see through a glass, darkly (or enigmatically), but then face to face.”7927

    7927


    Anf-01 ix.vii.xv Pg 3
    Gen. ix. 5, 6, LXX.

    and again, “Whosoever will shed man’s blood,4565

    4565 One of the mss. reads here: Sanguis pro sanguine ejus effundetur.

    it shall be shed for his blood.” In like manner, too, did the Lord say to those who should afterwards shed His blood, “All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.”4566

    4566


    Anf-03 v.viii.xxviii Pg 8
    Gen. ix. 5.

    Now nothing is required except that which is demanded back again, and nothing is thus demanded except that which is to be given up; and that will of course be given up, which shall be demanded and required on the ground of vengeance. But indeed there cannot possibly be punishment of that which never had any existence. Existence, however, it will have, when it is restored in order to be punished. To the flesh, therefore, applies everything which is declared respecting the blood, for without the flesh there cannot be blood. The flesh will be raised up in order that the blood may be punished.  There are, again, some statements (of Scripture) so plainly made as to be free from all obscurity of allegory, and yet they strongly require7487

    7487 Sitiant.

    their very simplicity to be interpreted.  There is, for instance, that passage in Isaiah: “I will kill, and I will make alive.”7488

    7488


    Anf-03 v.viii.xxxix Pg 9
    Gen. ix. 5, 6.

    He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it—such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection.7542

    7542


    Anf-01 ix.vii.xv Pg 3
    Gen. ix. 5, 6, LXX.

    and again, “Whosoever will shed man’s blood,4565

    4565 One of the mss. reads here: Sanguis pro sanguine ejus effundetur.

    it shall be shed for his blood.” In like manner, too, did the Lord say to those who should afterwards shed His blood, “All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.”4566

    4566


    Anf-01 v.xv.ii Pg 6
    Gen. v. 1, Gen. ix. 6.

    And that [the Son of God] was to be made man [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”1223

    1223


    Anf-03 v.viii.xxxix Pg 9
    Gen. ix. 5, 6.

    He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it—such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection.7542

    7542


    Anf-03 iv.iv.xv Pg 6
    See Gen. i. 26, 27; ix. 6; and comp. 1 Cor. xi. 7.

    to God; so as to render to Cæsar indeed money, to God yourself. Otherwise, what will be God’s, if all things are Cæsar’s? “Then,” do you say, “the lamps before my doors, and the laurels on my posts are an honour to God?” They are there of course, not because they are an honour to God, but to him who is honour in God’s stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world’s literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyræus, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances280

    280 The word is the same as that for “the mouth” of a river, etc. Hence Oehler supposes the “entrances” or “mouths” here referred to to be the mouths of fountains, where nymphs were supposed to dwell. Nympha is supposed to be the same word as Lympha. See Hor. Sat. i. 5, 97; and Macleane’s note.

    are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates.  And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed.  So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family.281

    281 [He seems to refer to some Providential event, perhaps announced in a dream, not necessarily out of the course of common occurrences.]

    Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle’s precept,282

    282


    Anf-03 v.iv.ii.xxix Pg 12
    Lev. xx. 10, 13, 15.

    Now, if any limitation is set to marrying—such as the spiritual rule,2683

    2683 Ratio.

    which prescribes but one marriage under the Christian obedience,2684

    2684 In fide. Tertullian uses (De Pud. 18) “ante fidem” as synonymous with ante baptismum; similarly “post fidem.”

    maintained by the authority of the Paraclete,2685

    2685 [Bad as this is, does it argue the lapse of our author as at this time complete?]

    —it will be His prerogative to fix the limit Who had once been diffuse in His permission; His to gather, Who once scattered; His to cut down the tree, Who planted it; His to reap the harvest, Who sowed the seed; His to declare, “It remaineth that they who have wives be as though they had none,”2686

    2686


    Npnf-201 iii.vi.iv Pg 15


    Anf-01 ix.vi.xxi Pg 36
    Num. xii. 8.

    But Moses desired to see Him openly who was speaking with him, and was thus addressed: “Stand in the deep place of the rock, and with My hand I will cover thee. But when My splendour shall pass by, then thou shalt see My back parts, but My face thou shalt not see: for no man sees My face, and shall live.”4090

    4090


    Anf-03 iv.ix.ix Pg 51
    Comp. Num. xii. 5–8.

    For God the Father none ever saw, and lived.1295

    1295


    Anf-03 v.iv.v.xxii Pg 55
    Num. xii. 6–8.

    Now, although Marcion has denied4372

    4372 Noluit.

    that he is here represented as speaking with the Lord, but only as standing, yet, inasmuch as he stood “mouth to mouth,” he must also have stood “face to face” with him, to use his words,4373

    4373 It is difficult to see what this inquit means.

    not far from him, in His very glory—not to say,4374

    4374 Nedum.

    in His presence. And with this glory he went away enlightened from Christ, just as he used to do from the Creator; as then to dazzle the eyes of the children of Israel, so now to smite those of the blinded Marcion, who has failed to see how this argument also makes against him.


    Anf-03 v.ix.xiv Pg 9
    Num. xii. 6–8.

    as the apostle also expresses it, “Now we see through a glass, darkly (or enigmatically), but then face to face.”7927

    7927


    Anf-01 ix.vii.xv Pg 3
    Gen. ix. 5, 6, LXX.

    and again, “Whosoever will shed man’s blood,4565

    4565 One of the mss. reads here: Sanguis pro sanguine ejus effundetur.

    it shall be shed for his blood.” In like manner, too, did the Lord say to those who should afterwards shed His blood, “All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.”4566

    4566


    Anf-03 v.viii.xxviii Pg 8
    Gen. ix. 5.

    Now nothing is required except that which is demanded back again, and nothing is thus demanded except that which is to be given up; and that will of course be given up, which shall be demanded and required on the ground of vengeance. But indeed there cannot possibly be punishment of that which never had any existence. Existence, however, it will have, when it is restored in order to be punished. To the flesh, therefore, applies everything which is declared respecting the blood, for without the flesh there cannot be blood. The flesh will be raised up in order that the blood may be punished.  There are, again, some statements (of Scripture) so plainly made as to be free from all obscurity of allegory, and yet they strongly require7487

    7487 Sitiant.

    their very simplicity to be interpreted.  There is, for instance, that passage in Isaiah: “I will kill, and I will make alive.”7488

    7488


    Anf-03 v.viii.xxxix Pg 9
    Gen. ix. 5, 6.

    He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it—such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection.7542

    7542


    Anf-01 ix.vii.xv Pg 3
    Gen. ix. 5, 6, LXX.

    and again, “Whosoever will shed man’s blood,4565

    4565 One of the mss. reads here: Sanguis pro sanguine ejus effundetur.

    it shall be shed for his blood.” In like manner, too, did the Lord say to those who should afterwards shed His blood, “All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.”4566

    4566


    Anf-01 v.xv.ii Pg 6
    Gen. v. 1, Gen. ix. 6.

    And that [the Son of God] was to be made man [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”1223

    1223


    Anf-03 v.viii.xxxix Pg 9
    Gen. ix. 5, 6.

    He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it—such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection.7542

    7542


    Anf-03 iv.iv.xv Pg 6
    See Gen. i. 26, 27; ix. 6; and comp. 1 Cor. xi. 7.

    to God; so as to render to Cæsar indeed money, to God yourself. Otherwise, what will be God’s, if all things are Cæsar’s? “Then,” do you say, “the lamps before my doors, and the laurels on my posts are an honour to God?” They are there of course, not because they are an honour to God, but to him who is honour in God’s stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world’s literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyræus, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances280

    280 The word is the same as that for “the mouth” of a river, etc. Hence Oehler supposes the “entrances” or “mouths” here referred to to be the mouths of fountains, where nymphs were supposed to dwell. Nympha is supposed to be the same word as Lympha. See Hor. Sat. i. 5, 97; and Macleane’s note.

    are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates.  And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed.  So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family.281

    281 [He seems to refer to some Providential event, perhaps announced in a dream, not necessarily out of the course of common occurrences.]

    Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle’s precept,282

    282


    Anf-03 v.iv.ii.xxix Pg 12
    Lev. xx. 10, 13, 15.

    Now, if any limitation is set to marrying—such as the spiritual rule,2683

    2683 Ratio.

    which prescribes but one marriage under the Christian obedience,2684

    2684 In fide. Tertullian uses (De Pud. 18) “ante fidem” as synonymous with ante baptismum; similarly “post fidem.”

    maintained by the authority of the Paraclete,2685

    2685 [Bad as this is, does it argue the lapse of our author as at this time complete?]

    —it will be His prerogative to fix the limit Who had once been diffuse in His permission; His to gather, Who once scattered; His to cut down the tree, Who planted it; His to reap the harvest, Who sowed the seed; His to declare, “It remaineth that they who have wives be as though they had none,”2686

    2686


    Anf-01 ix.vi.xxi Pg 36
    Num. xii. 8.

    But Moses desired to see Him openly who was speaking with him, and was thus addressed: “Stand in the deep place of the rock, and with My hand I will cover thee. But when My splendour shall pass by, then thou shalt see My back parts, but My face thou shalt not see: for no man sees My face, and shall live.”4090

    4090


    Anf-03 iv.ix.ix Pg 51
    Comp. Num. xii. 5–8.

    For God the Father none ever saw, and lived.1295

    1295


    Anf-03 v.iv.v.xxii Pg 55
    Num. xii. 6–8.

    Now, although Marcion has denied4372

    4372 Noluit.

    that he is here represented as speaking with the Lord, but only as standing, yet, inasmuch as he stood “mouth to mouth,” he must also have stood “face to face” with him, to use his words,4373

    4373 It is difficult to see what this inquit means.

    not far from him, in His very glory—not to say,4374

    4374 Nedum.

    in His presence. And with this glory he went away enlightened from Christ, just as he used to do from the Creator; as then to dazzle the eyes of the children of Israel, so now to smite those of the blinded Marcion, who has failed to see how this argument also makes against him.


    Anf-03 v.ix.xiv Pg 9
    Num. xii. 6–8.

    as the apostle also expresses it, “Now we see through a glass, darkly (or enigmatically), but then face to face.”7927

    7927


    Anf-01 ix.vi.xxvii Pg 23
    1 Sam. xii. 3.

    And when the people had said to him, “Thou hast not tyrannized, neither hast thou oppressed us neither hast thou taken ought of any man’s hand,” he called the Lord to witness, saying, “The Lord is witness, and His Anointed is witness this day, that ye have not found ought in my hand. And they said to him, He is witness.” In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: “For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ;”4168

    4168


    Anf-01 ix.vi.xxi Pg 36
    Num. xii. 8.

    But Moses desired to see Him openly who was speaking with him, and was thus addressed: “Stand in the deep place of the rock, and with My hand I will cover thee. But when My splendour shall pass by, then thou shalt see My back parts, but My face thou shalt not see: for no man sees My face, and shall live.”4090

    4090


    Anf-03 iv.ix.ix Pg 51
    Comp. Num. xii. 5–8.

    For God the Father none ever saw, and lived.1295

    1295


    Anf-03 v.iv.v.xxii Pg 55
    Num. xii. 6–8.

    Now, although Marcion has denied4372

    4372 Noluit.

    that he is here represented as speaking with the Lord, but only as standing, yet, inasmuch as he stood “mouth to mouth,” he must also have stood “face to face” with him, to use his words,4373

    4373 It is difficult to see what this inquit means.

    not far from him, in His very glory—not to say,4374

    4374 Nedum.

    in His presence. And with this glory he went away enlightened from Christ, just as he used to do from the Creator; as then to dazzle the eyes of the children of Israel, so now to smite those of the blinded Marcion, who has failed to see how this argument also makes against him.


    Anf-03 v.ix.xiv Pg 9
    Num. xii. 6–8.

    as the apostle also expresses it, “Now we see through a glass, darkly (or enigmatically), but then face to face.”7927

    7927


    Anf-01 ix.vii.xv Pg 3
    Gen. ix. 5, 6, LXX.

    and again, “Whosoever will shed man’s blood,4565

    4565 One of the mss. reads here: Sanguis pro sanguine ejus effundetur.

    it shall be shed for his blood.” In like manner, too, did the Lord say to those who should afterwards shed His blood, “All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.”4566

    4566


    Anf-03 v.viii.xxviii Pg 8
    Gen. ix. 5.

    Now nothing is required except that which is demanded back again, and nothing is thus demanded except that which is to be given up; and that will of course be given up, which shall be demanded and required on the ground of vengeance. But indeed there cannot possibly be punishment of that which never had any existence. Existence, however, it will have, when it is restored in order to be punished. To the flesh, therefore, applies everything which is declared respecting the blood, for without the flesh there cannot be blood. The flesh will be raised up in order that the blood may be punished.  There are, again, some statements (of Scripture) so plainly made as to be free from all obscurity of allegory, and yet they strongly require7487

    7487 Sitiant.

    their very simplicity to be interpreted.  There is, for instance, that passage in Isaiah: “I will kill, and I will make alive.”7488

    7488


    Anf-03 v.viii.xxxix Pg 9
    Gen. ix. 5, 6.

    He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it—such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection.7542

    7542


    Anf-01 ix.vii.xv Pg 3
    Gen. ix. 5, 6, LXX.

    and again, “Whosoever will shed man’s blood,4565

    4565 One of the mss. reads here: Sanguis pro sanguine ejus effundetur.

    it shall be shed for his blood.” In like manner, too, did the Lord say to those who should afterwards shed His blood, “All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.”4566

    4566


    Anf-01 v.xv.ii Pg 6
    Gen. v. 1, Gen. ix. 6.

    And that [the Son of God] was to be made man [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”1223

    1223


    Anf-03 v.viii.xxxix Pg 9
    Gen. ix. 5, 6.

    He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it—such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection.7542

    7542


    Anf-03 iv.iv.xv Pg 6
    See Gen. i. 26, 27; ix. 6; and comp. 1 Cor. xi. 7.

    to God; so as to render to Cæsar indeed money, to God yourself. Otherwise, what will be God’s, if all things are Cæsar’s? “Then,” do you say, “the lamps before my doors, and the laurels on my posts are an honour to God?” They are there of course, not because they are an honour to God, but to him who is honour in God’s stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world’s literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyræus, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances280

    280 The word is the same as that for “the mouth” of a river, etc. Hence Oehler supposes the “entrances” or “mouths” here referred to to be the mouths of fountains, where nymphs were supposed to dwell. Nympha is supposed to be the same word as Lympha. See Hor. Sat. i. 5, 97; and Macleane’s note.

    are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates.  And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed.  So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family.281

    281 [He seems to refer to some Providential event, perhaps announced in a dream, not necessarily out of the course of common occurrences.]

    Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle’s precept,282

    282


    Anf-03 v.iv.ii.xxix Pg 12
    Lev. xx. 10, 13, 15.

    Now, if any limitation is set to marrying—such as the spiritual rule,2683

    2683 Ratio.

    which prescribes but one marriage under the Christian obedience,2684

    2684 In fide. Tertullian uses (De Pud. 18) “ante fidem” as synonymous with ante baptismum; similarly “post fidem.”

    maintained by the authority of the Paraclete,2685

    2685 [Bad as this is, does it argue the lapse of our author as at this time complete?]

    —it will be His prerogative to fix the limit Who had once been diffuse in His permission; His to gather, Who once scattered; His to cut down the tree, Who planted it; His to reap the harvest, Who sowed the seed; His to declare, “It remaineth that they who have wives be as though they had none,”2686

    2686


    Anf-03 vi.iii.vii Pg 4
    See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2.

    Whence Aaron is called “Christ,”8595

    8595


    Anf-03 vi.iii.vii Pg 4
    See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2.

    Whence Aaron is called “Christ,”8595

    8595


    Anf-01 ix.vii.xxxiii Pg 5
    Gen. xiii. 13, 14.

    And again He says, “Arise, and go through the length and breadth of the land, since I will give it unto thee;”4723

    4723


    Anf-01 v.xviii.v Pg 3
    1 Sam. xvi.

    For he himself says in a certain place, “I was small among my brethren, and the youngest in the house of my father.”1372

    1372 Ps. cl. 1 (in the Septuagint; not found at all in Hebrew).


    Anf-01 vi.ii.xii Pg 26
    Isa. xlv. 1.

    Behold how David calleth Him Lord and the Son of God.


    Anf-03 iv.ix.vii Pg 3
    The reference is to Isa. xlv. 1. A glance at the LXX. will at once explain the difference between the reading of our author and the genuine reading. One letter—an “ι”—makes all the difference. For Κύρῳ has been read Κυρίῳ. In the Eng. ver. we read “His Anointed.”

    whose right hand I have holden, that the nations may hear Him: the powers of kings will I burst asunder; I will open before Him the gates, and the cities shall not be closed to Him.” Which very thing we see fulfilled. For whose right hand does God the Father hold but Christ’s, His Son?—whom all nations have heard, that is, whom all nations have believed,—whose preachers, withal, the apostles, are pointed to in the Psalms of David: “Into the universal earth,” says he, “is gone out their sound, and unto the ends of the earth their words.”1219

    1219


    Anf-03 v.ix.xi Pg 18
    Isa. xlv. 1.

    Likewise, in the same prophet, He says to the Father respecting the Son: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We brought a report concerning Him, as if He were a little child, as if He were a root in a dry ground, who had no form nor comeliness.”7891

    7891


    Anf-03 v.ix.xxviii Pg 12
    Here Tertullian reads τῷ Χριστῷ μου Κυρίῳ, instead of Κύρῳ, “to Cyrus,” in Isa. xlv. 1.

    the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, “That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,”8172

    8172


    Anf-03 iv.ix.vii Pg 6
    See Isa. xlv. 1, 2 (especially in Lowth’s version and the LXX.).

    opened. Although there be withal a spiritual sense to be affixed to these expressions,—that the hearts of individuals, blockaded in various ways by the devil, are unbarred by the faith of Christ,—still they have been evidently fulfilled, inasmuch as in all these places dwells the “people” of the Name of Christ. For who could have reigned over all nations but Christ, God’s Son, who was ever announced as destined to reign over all to eternity? For if Solomonreigned,” why, it was within the confines of Judea merely:  “from Beersheba unto Dan” the boundaries of his kingdom are marked.1222

    1222


    Anf-03 iv.ix.xiii Pg 40
    See 2 Kings vi. 1–7 (4 Kings vi. 1–7 in LXX). It is not said, however, that the wood sank.

    Whence they understood that Elijah’s spirit was presently conferred upon him.1418

    1418


    Anf-03 vi.iii.vii Pg 4
    See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2.

    Whence Aaron is called “Christ,”8595

    8595


    Anf-03 vi.iii.vii Pg 4
    See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2.

    Whence Aaron is called “Christ,”8595

    8595


    Anf-01 vi.ii.xvi Pg 7
    Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

    And it so happened as the Lord had spoken. <index subject1="Temple" subject2="the true" title="147" id="vi.ii.xvi-p7.3"/>Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

    1678


    Anf-03 v.iv.v.xxix Pg 55
    Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

    that when “He looked for righteousness therefrom, there was only a cry4704

    4704


    Anf-03 vi.iii.vii Pg 4
    See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2.

    Whence Aaron is called “Christ,”8595

    8595


    Anf-03 vi.iii.vii Pg 4
    See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2.

    Whence Aaron is called “Christ,”8595

    8595


    Treasury of Scriptural Knowledge, Chapter 9

    VERSE 	(16) - 

    1Sa 10:1; 15:1; 16:3 1Ki 19:15,16 2Ki 9:3-6


    PARALLEL VERSE BIBLE

    God Rules.NET