‘But neither shall the fatherperish for the son, nor the son for the father; but every one for his own sin, and each shall be saved for his own righteousness.’2486
And in Isaiah, of the very same matter He spake thus: ‘The LordGod said, they shall both go forth and look on the members [of the bodies] of the men that have transgressed. For their worm shall not die, and their fire shall not be quenched, and they shall be a gazing-stock to all flesh.’2082
2082
Anf-03 iv.iv.iv Pg 5 “Sanguinis perditionis:” such is the reading of Oehler and others. If it be correct, probably the phrase “perdition of blood” must be taken as equivalent to “bloody perdition,” after the Hebrew fashion. Compare, for similar instances, Bible
:Ezek.22.2">2 Sam. xvi. 7; Ps. v. 6; xxvi. 9; lv. 23; Ezek. xxii. 2, with the marginal readings. But Fr. Junius would read, “Of bloodand of perdition”—sanguinis et perditionis. Oehler’s own interpretation of the reading he gives—“blood-shedding”—appears unsatisfactory.
repentance is being prepared. Ye who serve stones, and ye who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes,182
182 “In fanis.” This is Oehler’s reading on conjecture. Other readings are—infamis, infamibus, insanis, infernis.
and all errors not according to knowledge, shall find no help from them.” But Isaiah183
183
Anf-03 iv.iv.iv Pg 5 “Sanguinis perditionis:” such is the reading of Oehler and others. If it be correct, probably the phrase “perdition of blood” must be taken as equivalent to “bloody perdition,” after the Hebrew fashion. Compare, for similar instances, Bible:Ezek.22.2">2 Sam. xvi. 7; Ps. v. 6; xxvi. 9; lv. 23; Ezek. xxii. 2, with the marginal readings. But Fr. Junius would read, “Of bloodand of perdition”—sanguinis et perditionis. Oehler’s own interpretation of the reading he gives—“blood-shedding”—appears unsatisfactory.
repentance is being prepared. Ye who serve stones, and ye who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes,182
182 “In fanis.” This is Oehler’s reading on conjecture. Other readings are—infamis, infamibus, insanis, infernis.
and all errors not according to knowledge, shall find no help from them.” But Isaiah183
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
And it so happened as the Lord had spoken. 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 cry”4704
