PARALLEL HISTORY BIBLE - Ezekiel 5:9
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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
LXX- Greek Septuagint - Ezekiel 5:9 και 2532 ποιησω 4160 5661 5692 εν 1722 1520 σοι 4671 4674 α 1 3739 ου 3739 3757 πεποιηκα 4160 5758 και 2532 α 1 3739 ου 3739 3757 ποιησω 4160 5661 5692 ομοια 3664 αυτοις 846 ετι 2089 κατα 2596 παντα 3956 τα 3588 βδελυγματα σου 4675
Douay Rheims Bible And I will do in thee that which I have not done: and the like to which I will do no more, because of all thy abominations.
King James Bible - Ezekiel 5:9 And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations.
World English Bible I will do in you that which I have not done, and whereunto I will not do any more the like, because of all your abominations.
World Wide Bible Resources
Early Christian Commentary - (A.D. 100 - A.D. 325)
Anf-03 v.iv.v.xxii Pg 42 He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedient “hearing” from Moses and Elias to4359
Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ.
4359 In Christo. In with an ablative is often used by our author for in with an accusative. Christ, it is still not from another God, or to another Christ; but from4360
4360 Or perhaps “by the Creator.” the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361
Anf-03 v.iv.v.xv Pg 29 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
1 Kings iii. 5–13.
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
Anf-03 v.iv.vi.xi Pg 6. 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.
Anf-01 viii.ii.li Pg 4 His words are: “Behold, as the Son of man He cometh in the clouds of heaven, and His angels with Him.”1875
This prophecy occurs not in Jeremiah, but in Dan. vii. 13.
Anf-01 viii.ii.li Pg 5
Dan. vii. 13.
Anf-01 ix.iv.xx Pg 17 —all these things did the Scriptures prophesy of Him.
Dan. vii. 13.
Anf-01 ix.vi.xxxiv Pg 11 bringing on the day which burns as a furnace,4263
Dan. vii. 13.
4263 Mal. iv. 1. and smiting the earth with the word of His mouth,4264
Anf-01 ix.vi.xxxiv Pg 53 and those who declared regarding Him, “They shall look on Him whom they have pierced,”4294
Dan. vii. 13.
Anf-01 ix.vi.xxi Pg 48 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
Dan. vii. 13, 14.
Anf-03 v.iv.iv.vii Pg 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
Dan. vii. 13, 14.
Anf-03 v.iv.iv.xxiv Pg 39) and so shall we ever be with the Lord,3472
Dan. vii. 13.
Anf-03 v.iv.v.x Pg 42 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
Dan. vii. 13.
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 etc. “And there was given unto Him the kingly power,”5049
Dan. vii. 13.
Anf-03 v.iv.v.xli Pg 19 and of David’s Psalm, that He would “sit at the right hand of God.”5111
Dan. vii. 13.
Anf-03 v.iv.vi.ix Pg 23 are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602
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 occasion—David’s victories over the neighboring heathen.
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
Anf-03 v.vii.xv Pg 7 The Apostle Paul likewise says: “The man Christ Jesus is the one Mediator between God and man.”7154
Dan. vii. 13.
Anf-03 iv.ix.xiv Pg 11 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
See Dan. vii. 13, 14.
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
Anf-03 v.viii.xxii Pg 6), 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
Joel iii. 9–15; Dan. vii. 13, 14.
Npnf-201 iii.vi.ii Pg 57
Anf-01 ix.vi.ix Pg 11 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
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.]
Anf-02 vi.iv.ii.xix Pg 4.1
Anf-01 ii.ii.xxix Pg 4 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
Deut. xxxii. 8, 9.
Anf-01 ix.iv.xiii Pg 53 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
Deut. xxxii. 9.
Anf-02 vi.iv.vii.ii Pg 9.1
Treasury of Scriptural Knowledge, Chapter 5
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