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  • PARALLEL HISTORY BIBLE - Ezekiel 26:16


    CHAPTERS: Ezekiel 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     

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

    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 - Ezekiel 26:16

    και 2532 καταβησονται απο 575 των 3588 θρονων 2362 αυτων 846 παντες 3956 οι 3588 αρχοντες 758 εκ 1537 των 3588 εθνων 1484 της 3588 θαλασσης 2281 και 2532 αφελουνται τας 3588 μιτρας απο 575 των 3588 κεφαλων 2776 αυτων 846 και 2532 τον 3588 ιματισμον 2441 τον 3588 ποικιλον αυτων 846 εκδυσονται εκστασει 1611 εκστησονται επι 1909 γην 1093 καθεδουνται και 2532 φοβηθησονται την 3588 απωλειαν 684 αυτων 846 και 2532 στεναξουσιν επι 1909 σε 4571

    Douay Rheims Bible

    Then all the princes of the sea shall come down from their thrones: and take off their
    robes, and cast away their broidered garments, and be clothed with astonishment: they shall sit on the ground, and with amazement shall wonder at thy sudden fall.

    King James Bible - Ezekiel 26:16

    Then all the princes of the sea shall come down from their thrones, and lay away their
    robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee.

    World English Bible

    Then all the princes of the sea shall come down from their thrones, and lay aside their
    robes, and strip off their embroidered garments: they shall clothe themselves with trembling; they shall sit on the ground, and shall tremble every moment, and be astonished at you.

    World Wide Bible Resources


    Ezekiel 26:16

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

    Anf-02 vi.ii.viii Pg 19.1


    Anf-02 vi.iv.v.xiv Pg 152.1


    Anf-03 v.ix.xvi Pg 18
    Isa. x. 14.

    “whose throne is heaven, and earth His footstool;”7977

    7977


    Anf-03 iv.ix.iii Pg 5
    There is, if the text be genuine, some confusion here.  Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii.

    “But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165

    1165


    Anf-01 viii.iv.lxxv Pg 2
    Ex. xxiii. 20, 21.

    Now understand that He who led your fathers into the land is called by this name Jesus, and first called Auses2231

    2231


    Anf-03 iv.ix.ix Pg 54
    Ex. xxiii. 20, 21.

    For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an “angel,” on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future “angel,” through the prophet: “Behold, I send mine angel before Thy”—that is, Christ’s—“face, who shall prepare Thy way before Thee.”1298

    1298


    Anf-03 v.iv.iv.xvi Pg 10
    Ex. xxiii. 20, 21.

    He called him an angel indeed, because of the greatness of the powers which he was to exercise, and because of his prophetic office,3321

    3321 Officium prophetæ.

    while announcing the will of God; but Joshua also (Jesus), because it was a type3322

    3322 Sacramentum.

    of His own future name. Often3323

    3323 Identidem.

    did He confirm that name of His which He had thus conferred upon (His servant); because it was not the name of angel, nor Oshea, but Joshua (Jesus), which He had commanded him to bear as his usual appellation for the time to come. Since, therefore, both these names are suitable to the Christ of the Creator, they are proportionately unsuitable to the non-Creator’s Christ; and so indeed is all the rest of (our Christ’s) destined course.3324

    3324 Reliquus ordo.

    In short, there must now for the future be made between us that certain and equitable rule, necessary to both sides, which shall determine that there ought to be absolutely nothing at all in common between the Christ of the other god and the Creator’s Christ. For you will have as great a necessity to maintain their diversity as we have to resist it, inasmuch as you will be as unable to show that the Christ of the other god has come, until you have proved him to be a far different being from the Creator’s Christ, as we, to claim Him (who has come) as the Creator’s, until we have shown Him to be such a one as the Creator has appointed. Now respecting their names, such is our conclusion against (Marcion).3325

    3325 Obduximus.

    I claim for myself Christ; I maintain for myself Jesus.


    Anf-01 ix.iv.xxi Pg 22
    Isa. lxiii. 9.

    And that He should Himself become very man, visible, when He should be the Word giving salvation, Isaiah again says: “Behold, city of Zion: thine eyes shall see our salvation.”3701

    3701


    Anf-03 v.iv.v.xxii Pg 45
    Isa. lxiii. 9, according to the Septuagint; only he reads faciet for aorist ἔσωσεν.

    for it is He Himself who is now declaring and fulfilling the law and the prophets. The Father gave to the Son new disciples,4362

    4362 A Marcionite position.

    after that Moses and Elias had been exhibited along with Him in the honour of His glory, and had then been dismissed as having fully discharged their duty and office, for the express purpose of affirming for Marcion’s information the fact that Moses and Elias had a share in even the glory of Christ. But we have the entire structure4363

    4363 Habitum.

    of this same vision in Habakkuk also, where the Spirit in the person of some4364

    4364 Interdum.

    of the apostles says, “O Lord, I have heard Thy speech, and was afraid.” What speech was this, other than the words of the voice from heaven, This is my beloved Son, hear ye Him? “I considered thy works, and was astonished.” When could this have better happened than when Peter, on seeing His glory, knew not what he was saying? “In the midst of the two Thou shalt be known”—even Moses and Elias.4365

    4365


    Anf-03 v.vii.xiv Pg 13
    Isa. lxiii. 9.



    Anf-03 v.vii.xiv Pg 12
    Zech. i. 14.

    Neither, indeed, was ever used by Christ that familiar phrase of all the prophets, “Thus saith the Lord.” For He was Himself the Lord, who openly spake by His own authority, prefacing His words with the formula, “Verily, verily, I say unto you.” What need is there of further argument? Hear what Isaiah says in emphatic words, “It was no angel, nor deputy, but the Lord Himself who saved them.”7148

    7148


    Anf-03 iv.ix.xiv Pg 19
    See Zech. iii. “The mystery of His name” refers to the meaning of “Jeshua,” for which see c. ix. above.

    First, He was clad in “sordid attire,” that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him—the instigator, to wit, of Judas the traitor1462

    1462


    Anf-03 v.iv.iv.vii Pg 22
    See Zech. iii.

    If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,”3200

    3200


    Anf-03 iv.ix.xiv Pg 19
    See Zech. iii. “The mystery of His name” refers to the meaning of “Jeshua,” for which see c. ix. above.

    First, He was clad in “sordid attire,” that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him—the instigator, to wit, of Judas the traitor1462

    1462


    Anf-03 v.iv.iv.vii Pg 22
    See Zech. iii.

    If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,”3200

    3200


    Anf-03 v.vii.xiv Pg 12
    Zech. i. 14.

    Neither, indeed, was ever used by Christ that familiar phrase of all the prophets, “Thus saith the Lord.” For He was Himself the Lord, who openly spake by His own authority, prefacing His words with the formula, “Verily, verily, I say unto you.” What need is there of further argument? Hear what Isaiah says in emphatic words, “It was no angel, nor deputy, but the Lord Himself who saved them.”7148

    7148


    Anf-03 iv.ix.xiv Pg 19
    See Zech. iii. “The mystery of His name” refers to the meaning of “Jeshua,” for which see c. ix. above.

    First, He was clad in “sordid attire,” that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him—the instigator, to wit, of Judas the traitor1462

    1462


    Anf-03 v.iv.iv.vii Pg 22
    See Zech. iii.

    If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,”3200

    3200


    Anf-03 iv.ix.xiv Pg 19
    See Zech. iii. “The mystery of His name” refers to the meaning of “Jeshua,” for which see c. ix. above.

    First, He was clad in “sordid attire,” that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him—the instigator, to wit, of Judas the traitor1462

    1462


    Anf-03 v.iv.iv.vii Pg 22
    See Zech. iii.

    If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,”3200

    3200


    Anf-01 ix.vi.ix Pg 11
    This clause is differently quoted by Antonius Melissa and John Damascenus, thus: Πᾶς βασιλεὺς δίκαιος ἱερατικὴν ἔχει τάξιν, i.e., Every righteous king possesses a priestly order. Comp. 1 Pet. ii. 5; 9. [And with St. Peter’s testimony to the priesthood of the laity, compare the same under the law. Ex. xix. 6. The Western Church has recognised the “Episcopate ab extra” of sovereigns; while, in the East, it has grown into Cæsaropapism.]

    And all the apostles of the Lord are priests, who do inherit here neither lands nor houses, but serve God and the altar continually. Of whom Moses also says in Deuteronomy, when blessing Levi, “Who said unto his father and to his mother, I have not known thee; neither did he acknowledge his brethren, and he disinherited his own sons: he kept Thy commandments, and observed Thy covenant.”3889

    3889


    Anf-01 ii.ii.xxix Pg 4
    Deut. xxxii. 8, 9.

    And in another place [the Scripture] saith, “Behold, the Lord taketh unto Himself a nation out of the midst of the nations, as a man takes the first-fruits of his threshing-floor; and from that nation shall come forth the Most Holy.”120

    120


    Anf-01 ix.iv.xiii Pg 53
    Deut. xxxii. 9.

    And again, at Lystra of Lycia (Lycaonia), when Paul was with Barnabas, and in the name of our Lord Jesus Christ had made a man to walk who had been lame from his birth, and when the crowd wished to honour them as gods because of the astonishing deed, he said to them: “We are men like unto you, preaching to you God, that ye may be turned away from these vain idols to [serve] the living God, who made heaven, and earth, and the sea, and all things that are therein; who in times past suffered all nations to walk in their own ways, although He left not Himself without witness, performing acts of goodness, giving you rain from heaven, and fruitful seasons, filling your hearts with food and gladness.”3510

    3510


    Anf-02 vi.iv.vii.ii Pg 9.1


    Anf-01 v.iv.x Pg 11
    Ps. lxxxii. 8.

    The Father, therefore, who raised Him up, will also raise us up through Him, apart from whom no one will attain to true life. For says He, “I am the life; he that believeth in me, even though he die, shall live: and every one that liveth and believeth in me, even though he die, shall live for ever.”805

    805


    Anf-01 viii.iv.cxxiv Pg 2
    Ps. lxxxii.

    But in the version of the Seventy it is written, ‘Behold, ye die like men, and fall like one of the princes,’2434

    2434 In the text there is certainly no distinction given. But if we read ὡς ἄνθρωπος (כְּאָדָם), “as a man,” in the first quotation we shall be able to follow Justin’s argument.

    in order to manifest the disobedience of men,—I mean of Adam and Eve,—and the fall of one of the princes, i.e., of him who was called the serpent, who fell with a great overthrow, because he deceived Eve. But as my discourse is not intended to touch on this point, but to prove to you that the Holy Ghost reproaches men because they were made like God, free from suffering and death, provided that they kept His commandments, and were deemed deserving of the name of His sons, and yet they, becoming like Adam and Eve, work out death for themselves; let the interpretation of the Psalm be held just as you wish, yet thereby it is demonstrated that all men are deemed worthy of becoming “gods,” and of having power to become sons of the Highest; and shall be each by himself judged and condemned like Adam and Eve. Now I have proved at length that Christ is called God.


    Anf-03 v.vii.xiv Pg 12
    Zech. i. 14.

    Neither, indeed, was ever used by Christ that familiar phrase of all the prophets, “Thus saith the Lord.” For He was Himself the Lord, who openly spake by His own authority, prefacing His words with the formula, “Verily, verily, I say unto you.” What need is there of further argument? Hear what Isaiah says in emphatic words, “It was no angel, nor deputy, but the Lord Himself who saved them.”7148

    7148


    Anf-01 viii.iv.lxv Pg 7
    Isa. xlii. 5–13.

    And when I repeated this, I said to them, “Have you perceived, my friends, that God says He will give Him whom He has established as a light of the Gentiles, glory, and to no other; and not, as Trypho said, that God was retaining the glory to Himself?”


    Anf-01 viii.iv.xxvi Pg 4
    Isa. lxii. 10 to end, Isa. lxiii. 1–6.



    Anf-01 viii.iv.xxv Pg 5
    Isa. lxiii. 15 to end, and Isa. lxiv.


    Anf-03 iv.ii Pg 171
    Catal. Scrippt. Eccles. c. 18.

    and on Ezek. xxxvi.;55

    55 P. 952, tom. iii. Opp. ed. Bened.

    and by Gennadius of Marseilles.56

    56 De Ecclesiæ dogmatibus, c. 55.


    Anf-03 iv.ii Pg 171
    Catal. Scrippt. Eccles. c. 18.

    and on Ezek. xxxvi.;55

    55 P. 952, tom. iii. Opp. ed. Bened.

    and by Gennadius of Marseilles.56

    56 De Ecclesiæ dogmatibus, c. 55.


    Anf-01 viii.iv.l Pg 6
    Isa. xl. 1–17.


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-03 v.iv.iii.xxii Pg 14
    An inexact quotation of Isa. xl .28.

    Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975

    2975 Honorem.

    to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976

    2976 Infuscabit.

    to the rich man and the king; or will the consideration2977

    2977 Titulus.

    of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978

    2978


    Anf-01 viii.iv.lxii Pg 7
    Josh. v. 13 ad fin., and Josh.vi. 1, 2.



    Anf-02 iv.ii.ii.xxxi Pg 5.2


    Anf-03 v.iv.v.xv Pg 29
    1 Kings iii. 5–13.

    But with respect to this man, since, when a choice was left to him, he preferred asking for what he knew to be well-pleasing to God—even wisdom—he further merited the attainment of the riches, which he did not prefer. The endowing of a man indeed with riches, is not an incongruity to God, for by the help of riches even rich men are comforted and assisted; moreover, by them many a work of justice and charity is carried out. But yet there are serious faults4009

    4009 Vitia.

    which accompany riches; and it is because of these that woes are denounced on the rich, even in the Gospel. “Ye have received,” says He, “your consolation;”4010

    4010


    Anf-03 v.iv.vi.xi Pg 6
    Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37" id="v.iv.vi.xi-p6.1" parsed="|Dan|2|19|2|20;|Dan|3|28|3|29;|Dan|4|34|0|0;|Dan|4|37|0|0" osisRef="Bible:Dan.2.19-Dan.2.20 Bible:Dan.3.28-Dan.3.29 Bible:Dan.4.34 Bible:Dan.4.37">Dan. ii. 19, 20; iii. 28, 29; iv. 34, 37.

    Now, if the title of Father may be claimed for (Marcion’s) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also “the Father of mercies,”5683

    5683


    Anf-01 viii.ii.li Pg 4
    This prophecy occurs not in Jeremiah, but in Dan. vii. 13.

    His words are: “Behold, as the Son of man He cometh in the clouds of heaven, and His angels with Him.”1875

    1875


    Anf-01 viii.ii.li Pg 5
    Dan. vii. 13.



    Anf-01 ix.iv.xx Pg 17
    Dan. vii. 13.

    —all these things did the Scriptures prophesy of Him.


    Anf-01 ix.vi.xxxiv Pg 11
    Dan. vii. 13.

    bringing on the day which burns as a furnace,4263

    4263 Mal. iv. 1.

    and smiting the earth with the word of His mouth,4264

    4264


    Anf-01 ix.vi.xxxiv Pg 53
    Dan. vii. 13.

    and those who declared regarding Him, “They shall look on Him whom they have pierced,”4294

    4294


    Anf-01 ix.vi.xxi Pg 48
    Dan. vii. 13, 14.

    and as smiting all temporal kingdoms, and as blowing them away (ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. “His dominion,” it is said, “is an everlasting dominion, and His kingdom shall not perish.”4100

    4100


    Anf-03 v.iv.iv.vii Pg 14
    Dan. vii. 13, 14.

    Then indeed He shall have both a glorious form, and an unsullied beauty above the sons of men. “Thou art fairer,” says (the Psalmist), “than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever. Gird Thy sword upon Thy thigh, O most mighty, with Thy glory and Thy majesty.”3192

    3192


    Anf-03 v.iv.iv.xxiv Pg 39
    Dan. vii. 13.

    ) and so shall we ever be with the Lord,3472

    3472


    Anf-03 v.iv.v.x Pg 42
    Dan. vii. 13.

    What I have advanced might have been sufficient concerning the designation in prophecy of the Son of man. But the Scripture offers me further information, even in the interpretation of the Lord Himself. For when the Jews, who looked at Him as merely man, and were not yet sure that He was God also, as being likewise the Son of God, rightly enough said that a man could not forgive sins, but God alone, why did He not, following up their point3801

    3801 Secundum intentionem eorum.

    about man, answer them, that He3802

    3802 Eum: that is, man.

    had power to remit sins; inasmuch as, when He mentioned the Son of man, He also named a human being? except it were because He wanted, by help of the very designation “Son of man” from the book of Daniel, so to induce them to reflect3803

    3803 Repercutere.

    as to show them that He who remitted sins was God and man—that only Son of man, indeed, in the prophecy of Daniel, who had obtained the power of judging, and thereby, of course, of forgiving sins likewise (for He who judges also absolves); so that, when once that objection of theirs3804

    3804 Scandalo isto.

    was shattered to pieces by their recollection of Scripture, they might the more easily acknowledge Him to be the Son of man Himself by His own actual forgiveness of sins. I make one more observation,3805

    3805 Denique.

    how that He has nowhere as yet professed Himself to be the Son of God—but for the first time in this passage, in which for the first time He has remitted sins; that is, in which for the first time He has used His function of judgment, by the absolution. All that the opposite side has to allege in argument against these things, (I beg you) carefully weigh3806

    3806 Dispice.

    what it amounts to. For it must needs strain itself to such a pitch of infatuation as, on the one hand, to maintain that (their Christ) is also Son of man, in order to save Him from the charge of falsehood; and, on the other hand, to deny that He was born of woman, lest they grant that He was the Virgin’s son.  Since, however, the divine authority and the nature of the case, and common sense, do not admit this insane position of the heretics, we have here the opportunity of putting in a veto3807

    3807 Interpellandi.

    in the briefest possible terms, on the substance of Christ’s body, against Marcion’s phantoms. Since He is born of man, being the Son of man. He is body derived from body.3808

    3808 Corpus ex corpore.

    You may, I assure you,3809

    3809 Plane: introducing the sharp irony.

    more easily find a man born without a heart or without brains, like Marcion himself, than without a body, like Marcion’s Christ. And let this be the limit to your examination of the heart, or, at any rate, the brains of the heretic of Pontus.3810

    3810 This is perhaps the best sense of T.’s sarcasm: “Atque adeo (thus far) inspice cor Pontici aut (or else) cerebrum.”



    Anf-03 v.iv.v.xxxix Pg 37
    Dan. vii. 13.

    etc. “And there was given unto Him the kingly power,”5049

    5049


    Anf-03 v.iv.v.xli Pg 19
    Dan. vii. 13.

    and of David’s Psalm, that He would “sit at the right hand of God.”5111

    5111


    Anf-03 v.iv.vi.ix Pg 23
    Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him.  Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah.  This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasionDavid’s victories over the neighboring heathen.

    are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602

    5602 Nos.

    have published Gospels (to the credibility of which we have to thank5603

    5603 Debemus.

    them5604

    5604 Istos: that is, the Jews (Rigalt.).

    for having given some confirmation, indeed, already in so great a subject5605

    5605 Utique jam in tanto opere.

    ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606

    5606 Natum esse quum maxime.

    and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (Israel), “I have begotten5607

    5607 Generavi: Sept. ἐγέννησα.

    children,”5608

    5608


    Anf-03 v.vii.xv Pg 7
    Dan. vii. 13.

    The Apostle Paul likewise says: “The man Christ Jesus is the one Mediator between God and man.”7154

    7154


    Anf-03 iv.ix.xiv Pg 11
    See Dan. vii. 13, 14.

    Then, assuredly, is He to have an honourable mien, and a grace not “deficient more than the sons of men;” for (He will then be) “blooming in beauty in comparison with the sons of men.”1454

    1454 See c. ix. med.

    Grace,” says the Psalmist, “hath been outpoured in Thy lips: wherefore God hath blessed Thee unto eternity. Gird Thee Thy sword around Thy thigh, most potent in Thy bloom and beauty!”1455

    1455 See c. ix. med.

    while the Father withal afterwards, after making Him somewhat lower than angels, “crowned Him with glory and honour and subjected all things beneath His feet.”1456

    1456


    Anf-03 v.viii.xxii Pg 6
    Joel iii. 9–15; Dan. vii. 13, 14.

    ), that “there should be signs in the sun, and in the moon, and in the stars, distress of nations with perplexity, the sea and the waves roaring, men’s hearts failing them for fear, and for looking after those things which are coming on the earth.”7416

    7416


    Npnf-201 iii.vi.ii Pg 57


    Anf-01 viii.iv.lxii Pg 7
    Josh. v. 13 ad fin., and Josh.vi. 1, 2.



    Anf-02 iv.ii.ii.xxxi Pg 5.2


    Anf-02 vi.iv.vi.xv Pg 55.1


    Anf-02 ii.ii.ii Pg 4.1


    Anf-03 v.vii.xiv Pg 12
    Zech. i. 14.

    Neither, indeed, was ever used by Christ that familiar phrase of all the prophets, “Thus saith the Lord.” For He was Himself the Lord, who openly spake by His own authority, prefacing His words with the formula, “Verily, verily, I say unto you.” What need is there of further argument? Hear what Isaiah says in emphatic words, “It was no angel, nor deputy, but the Lord Himself who saved them.”7148

    7148


    Anf-03 iv.ix.viii Pg 3
    See Dan. ix. 26 (especially in the LXX.).

    And so the times of the coming Christ, the Leader,1227

    1227


    Anf-03 iv.ix.xiii Pg 16
    Dan. ix. 26.

    —undoubtedly (that Leader) who was to proceed “from Bethlehem,” and from the tribe of “Judah.” Whence, again, it is manifest that “the city must simultaneously be exterminated” at the time when its “Leader” had to suffer in it, (as foretold) through the Scriptures of the prophets, who say: “I have outstretched my hands the whole day unto a People contumacious and gainsaying Me, who walketh in a way not good, but after their own sins.”1395

    1395


    Npnf-201 iii.vi.vi Pg 34


    Npnf-201 iii.xi.xvi Pg 6


    Anf-01 vi.ii.iv Pg 3
    The Latin reads, “Daniel” instead of “Enoch;” comp. Dan. ix. 24–27.

    says, “For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance.” And the prophet also speaks thus: “Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings.”1470

    1470


    Anf-01 ix.vii.xxvi Pg 14
    Dan. ix. 27.

    Now three years and six months constitute the half-week.


    Anf-01 vi.ii.xvi Pg 8
    Dan. ix. 24–27; Hag. ii. 10.

    I find, therefore, that a temple does exist. Learn, then, how it shall be built in the name of the Lord. Before we believed in God, the habitation of our heart was corrupt and weak, as being indeed like a temple made with hands. For it was full of idolatry, and was a habitation of demons, through our doing such things as were opposed to [the will of] God. But it shall be built, observe ye, in the name of the Lord, in order that the temple of the Lord may be built in glory. How? Learn [as follows]. Having received the forgiveness of sins, and placed our trust in the name of the Lord, we have become new creatures, formed again from the beginning. Wherefore in our habitation God truly dwells in us. How? <index subject1="Repentance" title="147" id="vi.ii.xvi-p8.3"/>His word of faith; His calling1679

    1679 Cod. Sin. reads, “the calling.”

    of promise; the wisdom of the statutes; the commands of the doctrine; He himself prophesying in us; He himself dwelling in us; opening to us who were enslaved by death the doors of the temple, that is, the mouth; and by giving us repentance introduced us into the incorruptible temple.1680

    1680 Cod. Sin. gives the clauses of this sentence separately, each occupying a line.

    He then, who wishes to be saved, looks not to man,1681

    1681 That is, the man who is engaged in preaching the Gospel.

    but to Him who dwelleth in him, and speaketh in him, amazed at never having either heard him utter such words with his mouth, nor himself having ever desired to hear them.1682

    1682 Such is the punctuation adopted by Hefele, Dressel, and Hilgenfeld.

    This is the spiritual temple built for the Lord.


    Anf-02 vi.iv.i.xxi Pg 70.1


    Npnf-201 iii.viii.v Pg 16


    Anf-01 viii.iv.lxii Pg 7
    Josh. v. 13 ad fin., and Josh.vi. 1, 2.



    Anf-02 iv.ii.ii.xxxi Pg 5.2


    Anf-02 vi.iv.vi.xv Pg 55.1


    Anf-02 ii.ii.ii Pg 4.1


    Anf-03 v.vii.xiv Pg 12
    Zech. i. 14.

    Neither, indeed, was ever used by Christ that familiar phrase of all the prophets, “Thus saith the Lord.” For He was Himself the Lord, who openly spake by His own authority, prefacing His words with the formula, “Verily, verily, I say unto you.” What need is there of further argument? Hear what Isaiah says in emphatic words, “It was no angel, nor deputy, but the Lord Himself who saved them.”7148

    7148


    Anf-03 iv.ix.viii Pg 3
    See Dan. ix. 26 (especially in the LXX.).

    And so the times of the coming Christ, the Leader,1227

    1227


    Anf-03 iv.ix.xiii Pg 16
    Dan. ix. 26.

    —undoubtedly (that Leader) who was to proceed “from Bethlehem,” and from the tribe of “Judah.” Whence, again, it is manifest that “the city must simultaneously be exterminated” at the time when its “Leader” had to suffer in it, (as foretold) through the Scriptures of the prophets, who say: “I have outstretched my hands the whole day unto a People contumacious and gainsaying Me, who walketh in a way not good, but after their own sins.”1395

    1395


    Npnf-201 iii.vi.vi Pg 34


    Npnf-201 iii.xi.xvi Pg 6


    Anf-01 vi.ii.iv Pg 3
    The Latin reads, “Daniel” instead of “Enoch;” comp. Dan. ix. 24–27.

    says, “For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance.” And the prophet also speaks thus: “Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings.”1470

    1470


    Anf-01 ix.vii.xxvi Pg 14
    Dan. ix. 27.

    Now three years and six months constitute the half-week.


    Anf-01 vi.ii.xvi Pg 8
    Dan. ix. 24–27; Hag. ii. 10.

    I find, therefore, that a temple does exist. Learn, then, how it shall be built in the name of the Lord. Before we believed in God, the habitation of our heart was corrupt and weak, as being indeed like a temple made with hands. For it was full of idolatry, and was a habitation of demons, through our doing such things as were opposed to [the will of] God. But it shall be built, observe ye, in the name of the Lord, in order that the temple of the Lord may be built in glory. How? Learn [as follows]. Having received the forgiveness of sins, and placed our trust in the name of the Lord, we have become new creatures, formed again from the beginning. Wherefore in our habitation God truly dwells in us. How? <index subject1="Repentance" title="147" id="vi.ii.xvi-p8.3"/>His word of faith; His calling1679

    1679 Cod. Sin. reads, “the calling.”

    of promise; the wisdom of the statutes; the commands of the doctrine; He himself prophesying in us; He himself dwelling in us; opening to us who were enslaved by death the doors of the temple, that is, the mouth; and by giving us repentance introduced us into the incorruptible temple.1680

    1680 Cod. Sin. gives the clauses of this sentence separately, each occupying a line.

    He then, who wishes to be saved, looks not to man,1681

    1681 That is, the man who is engaged in preaching the Gospel.

    but to Him who dwelleth in him, and speaketh in him, amazed at never having either heard him utter such words with his mouth, nor himself having ever desired to hear them.1682

    1682 Such is the punctuation adopted by Hefele, Dressel, and Hilgenfeld.

    This is the spiritual temple built for the Lord.


    Anf-02 vi.iv.i.xxi Pg 70.1


    Npnf-201 iii.viii.v Pg 16


    Anf-02 vi.iv.vi.viii Pg 14.1


    Anf-03 v.iv.v.xiv Pg 15
    Ps. ix. 17, 18.

    Again:  “Who is like unto the Lord our God, who dwelleth on high, and yet looketh on the humble things that are in heaven and on earth!—who raiseth up the needy from off the ground, and out of the dunghill exalteth the poor; that He may set him with the princes of His people,”3947

    3947


    Anf-03 v.iv.v.xiv Pg 20
    Isa. x. 1, 2.

    These righteous judgments He requires for the fatherless also, and the widows, as well as for consolation3952

    3952 Solatii.

    to the very needy themselves. “Do justice to the fatherless, and deal justly with the widow; and come, let us be reconciled,3953

    3953 Tertullian seems to have read διαλλαχθῶμεν instead of διαλεχθῶμεν, let us reason together, in his LXX.

    saith the Lord.”3954

    3954


    Anf-03 iv.ix.ix Pg 27
    Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi.

    So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273

    1273


    Anf-01 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 vi.vii.iii Pg 3
    So Mr. Dodgson; and La Cerda, as quoted by Oehler. See Ps. cxxxi. 1 in LXX., where it is Ps. cxxx.

    but what is that which, in a certain way, has been grasped by hand9027

    9027


    Anf-03 vi.vii.iii Pg 3
    So Mr. Dodgson; and La Cerda, as quoted by Oehler. See Ps. cxxxi. 1 in LXX., where it is Ps. cxxx.

    but what is that which, in a certain way, has been grasped by hand9027

    9027


    Anf-03 vi.iv.iii Pg 10
    Isa. xxx. 18.

    that we may obey this precept, too, in “praying for all,”8781

    8781


    Anf-03 v.iv.vi.xvii Pg 30
    Isa. xiv. 13, 14. An inexact quotation from the Septuagint.

    This must mean the devil, whom in another passage (since such will they there have the apostle’s meaning to be) we shall recognize in the appellation the god of this world.5976

    5976


    Treasury of Scriptural Knowledge, Chapter 26

    VERSE 	(16) - 

    Eze 27:29-36; 32:21-32 Isa 14:9-13; 23:1-8 Re 18:11-19


    PARALLEL VERSE BIBLE

    God Rules.NET