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  • PARALLEL HISTORY BIBLE - Genesis 2:1


    CHAPTERS: Genesis 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     
    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

    TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS   |   VIDEO: GEN - 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 - Genesis 2:1

    και 2532 συνετελεσθησαν ο 3588 3739 ουρανος 3772 και 2532 η 2228 1510 5753 3739 3588 γη 1093 και 2532 πας 3956 ο 3588 3739 κοσμος 2889 αυτων 846

    Douay Rheims Bible

    So the heavens and the earth were finished, and all the
    furniture of them.

    King James Bible - Genesis 2:1

    Thus the heavens and the earth were finished, and all the host of them.

    World English Bible

    The heavens and the earth were finished, and all their vast array.

    Early Church Father Links

    Anf-06 xi.iii.x.i Pg 10, Anf-07 iii.ii.ii.xiii Pg 13, Npnf-103 iv.iii.xviii Pg 7, Npnf-108 ii.XCIII Pg 5, Npnf-205 x.ii.ii.ii Pg 11, Npnf-206 v.LIII Pg 73, Npnf-206 vi.vi.I Pg 130, Npnf-209 iii.iv.iv.xi Pg 32

    World Wide Bible Resources


    Genesis 2:1

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

    Anf-01 viii.i Pg 6
    He quotes Plato’s reference, e.g., to the X.; but the Orientals delighted in such conceits. Compare the Hebrew critics on the ה (in Gen. i. 4), on which see Nordheimer, Gram., vol. i. p. 7, New York, 1838.

    If Plato had left us nothing but the Timæus, a Renan would doubtless have reproached him as of feeble intellectual power. So a dancing-master might criticise the movements of an athlete, or the writhings of St. Sebastian shot with arrows. The practical wisdom of Justin using the rhetoric of his times, and discomfiting false philosophy with its own weapons, is not appreciated by the fastidious Parisian. But the manly and heroic pleadings of the man, for a despised people with whom he had boldly identified himself; the intrepidity with which he defends them before despots, whose mere caprice might punish him with death; above all, the undaunted spirit with which he exposes the shame and absurdity of their inveterate superstition and reproaches the memory of Hadrian whom Antoninus had deified, as he had deified Antinous of loathsome history,—these are characteristics which every instinct of the unvitiated soul delights to honour. Justin cannot be refuted by a sneer.


    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-01 v.xv.ii Pg 5
    Gen. i. 26, 27.

    And further “In the image of God made He man.”1222

    1222


    Anf-01 vi.ii.vi Pg 19
    Gen. i. 26.

    And the Lord said, on beholding the fair creature1511

    1511 Cod. Sin. has “our fair formation.”

    man, “Increase, and multiply, and replenish the earth.”1512

    1512


    Anf-01 ix.ii.xxxi Pg 11
    Gen. i. 26.

    The six powers, on hearing this, and their mother furnishing them with the idea of a man (in order that by means of him she might empty them of their original power), jointly formed a man of immense size, both in regard to breadth and length. But as he could merely writhe along the ground, they carried him to their father; Sophia so labouring in this matter, that she might empty him (Ialdabaoth) of the light with which he had been sprinkled, so that he might no longer, though still powerful, be able to lift up himself against the powers above. They declare, then, that by breathing into man the spirit of life, he was secretly emptied of his power; that hence man became a possessor of nous (intelligence) and enthymesis (thought); and they affirm that these are the faculties which partake in salvation. He [they further assert] at once gave thanks to the first Anthropos (man), forsaking those who had created him.


    Anf-01 vi.ii.v Pg 4
    Gen. i. 26.

    understand how it was that He endured to suffer at the hand of men. The prophets, having obtained grace from Him, prophesied concerning Him. And He (since it behoved Him to appear in flesh), that He might abolish death, and reveal the resurrection from the dead, endured [what and as He did], in order that He might fulfil the promise made unto the fathers, and by preparing a new people for Himself, might show, while He dwelt on earth, that He, when He has raised mankind, will also judge them. Moreover, teaching Israel, and doing so great miracles and signs, He preached [the truth] to him, and greatly loved him. But when He chose His own apostles who were to preach His Gospel, [He did so from among those] who were sinners above all sin, that He might show He came “not to call the righteous, but sinners to repentance.”1484

    1484


    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 viii.viii.vii Pg 4
    Gen. i. 26.

    What kind of man? Manifestly He means fleshly man, For the word says, “And God took dust of the earth, and made man.”2629

    2629


    Anf-01 ix.ii.xxv Pg 2
    Gen. i. 26.

    He was accordingly formed, yet was unable to stand erect, through the inability of the angels to convey to him that power, but wriggled [on the ground] like a worm. Then the power above taking pity upon him, since he was made after his likeness, sent forth a spark of life, which gave man an erect posture, compacted his joints, and made him live. He declares, therefore, that this spark of life, after the death of a man, returns to those things which are of the same nature with itself, and the rest of the body is decomposed into its original elements.


    Anf-01 ix.iv.xxiv Pg 5
    Gen. i. 26.

    and we are all from him: and as we are from him, therefore have we all inherited his title. But inasmuch as man is saved, it is fitting that he who was created the original man should be saved. For it is too absurd to maintain, that he who was so deeply injured by the enemy, and was the first to suffer captivity, was not rescued by Him who conquered the enemy, but that his children were, —those whom he had begotten in the same captivity. Neither would the enemy appear to be as yet conquered, if the old spoils remained with him. To give an illustration: If a hostile force had overcome certain [enemies], had bound them, and led them away captive, and held them for a long time in servitude, so that they begat children among them; and somebody, compassionating those who had been made slaves, should overcome this same hostile force; he certainly would not act equitably, were he to liberate the children of those who had been led captive, from the sway of those who had enslaved their fathers, but should leave these latter, who had suffered the act of capture, subject to their enemies,—those, too, on whose very account he had proceeded to this retaliation,— the children succeeding to liberty through the avenging of their fathers’ cause, but not3759

    3759 The old Latin translation is: “Sed non relictis ipsis patribus.” Grabe would cancel non, while Massuet pleads for retaining it. Harvey conjectures that the translator perhaps mistook οὐκ ἀνειλημμένων for οὐκ ἀναλελειμένων. We have followed Massuet, though we should prefer deleting non, were it not found in all the mss.

    so that their fathers, who suffered the act of capture itself, should be left [in bondage]. For God is neither devoid of power nor of justice, who has afforded help to man, and restored him to His own liberty.


    Anf-01 ix.vi.i Pg 11
    Gen. i. 26.

    This, then, is the aim of him who envies our life, to render men disbelievers in their own salvation, and blasphemous against God the Creator. For whatsoever all the heretics may have advanced with the utmost solemnity, they come to this at last, that they blaspheme the Creator, and disallow the salvation of God’s workmanship, which the flesh truly is; on behalf of which I have proved, in a variety of ways, that the Son of God accomplished the whole dispensation [of mercy], and have shown that there is none other called God by the Scriptures except the Father of all, and the Son, and those who possess the adoption.


    Anf-01 ix.vi.xxi Pg 3
    Gen. i. 26.

    He taking from Himself the substance of the creatures [formed], and the pattern of things made, and the type of all the adornments in the world.


    Anf-01 ii.ii.xxxiii Pg 4
    Gen. i. 26, 27.

    Having thus finished all these things, He approved them, and blessed them, and said, “Increase and multiply.”137

    137


    Anf-02 vi.iii.i.xii Pg 4.1


    Anf-02 vi.ii.x Pg 19.1


    Anf-02 vi.iv.iv.xxi Pg 64.1


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


    Anf-03 v.iv.iii.iv Pg 14
    Gen. i. 26.

    Goodness spake the word; Goodness formed man of the dust of the ground into so great a substance of the flesh, built up out of one material with so many qualities; Goodness breathed into him a soul, not dead but living. Goodness gave him dominion2751

    2751 Præfecit.

    over all things, which he was to enjoy and rule over, and even give names to. In addition to this, Goodness annexed pleasures2752

    2752 Delicias.

    to man so that, while master of the whole world,2753

    2753 Totius orbis possidens.

    he might tarry among higher delights, being translated into paradise, out of the world into the Church.2754

    2754 There is a profound thought here; in his tract, De Pœnit. 10, he says, “Where one or two are, is the church, and the church is Christ.” Hence what he here calls Adam’s “higher delights,” even spiritual blessings in Christ with Eve. [Important note in Kaye, p. 304.]

    The self-same Goodness provided also a help meet for him, that there might be nothing in his lot that was not good. For, said He, that the man be alone is not good.2755

    2755


    Anf-03 iv.xi.xxvii Pg 11
    Ver. 26.

    And no wonder: in the seed lies the promise and earnest of the crop.


    Anf-03 iv.xi.xxvii Pg 10
    Ver. 26.

    man’s whole posterity was declared and described in a plural phrase, “Let them have dominion over the fish of the sea,” etc.1702

    1702


    Anf-03 v.iv.vi.viii Pg 5
    Gen. i. 26.

    ), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head. But wherefore “ought the woman to have power over her head, because of the angels?”5532

    5532


    Anf-03 v.viii.v Pg 6
    Comp. 1 Cor. x. 31.


    Anf-03 v.viii.vi Pg 6
    Comp. Ignatius’ Epistle to the Ephesians, chap. ii.


    Anf-03 v.ix.v Pg 17
    Gen. i. 26.

    for what purpose it is that you also possess reason in yourself, who are a rational creature, as being not only made by a rational Artificer, but actually animated out of His substance. Observe, then, that when you are silently conversing with yourself, this very process is carried on within you by your reason, which meets you with a word at every movement of your thought, at every impulse of your conception. Whatever you think, there is a word; whatever you conceive, there is reason.  You must needs speak it in your mind; and while you are speaking, you admit speech as an interlocutor with you, involved in which there is this very reason, whereby, while in thought you are holding converse with your word, you are (by reciprocal action) producing thought by means of that converse with your word. Thus, in a certain sense, the word is a second person within you, through which in thinking you utter speech, and through which also, (by reciprocity of process,) in uttering speech you generate thought. The word is itself a different thing from yourself. Now how much more fully is all this transacted in God, whose image and likeness even you are regarded as being, inasmuch as He has reason within Himself even while He is silent, and involved in that Reason His Word! I may therefore without rashness first lay this down (as a fixed principle) that even then before the creation of the universe God was not alone, since He had within Himself both Reason, and, inherent in Reason, His Word, which He made second to Himself by agitating it within Himself.


    Anf-03 v.ix.xii Pg 3
    Gen. i. 26.

    whereas He ought to have said, “Let me make man in my own image, and after my own likeness,” as being a unique and singular Being? In the following passage, however, “Behold the man is become as one of us,”7895

    7895


    Anf-03 v.ix.xxxiii Pg 11
    “In speaking also of the Holy Ghost, Tertullian occasionally uses terms of a very ambiguous and equivocal character. He says, for instance (Adversus Praxean, c. xii.), that in Gen. i. 26, God addressed the Son, His Word (the Second Person in the Trinity), and the Spirit in the Word (the Third Person of the Trinity). Here the distinct personality of the Spirit is expressly asserted; although it is difficult to reconcile Tertullian’s words, ‘Spiritus in Sermone,’ with the assertion. It is, however, certain both from the general tenor of the Tract against Praxeas, and from many passages in his other writings (for instance, Ad Martyras, iii.), that the distinct personality of the Holy Ghost formed an article of Tertullian’s creed. The occasional ambiguity of his language respecting the Holy Ghost is perhaps in part to be traced to the variety of senses in which the term ‘Spiritus’ is used. It is applied generally to God, for ‘God is a Spirit’ (Adv. Marcionem, ii. 9); and for the same reason to the Son, who is frequently called ‘the Spirit of God,’ and ‘the Spirit of the Creator’ (De Oratione, i.; Adv. Praxean, xiv., xxvi.; Adv. Marcionem, v. 8; Apolog. xxiii.; Adv. Marcionem, iii. 6, iv. 33). Bp. Bull likewise (Defence of the Nicene Creed, i. 2), following Grotius, has shown that the word ‘Spiritus’ is employed by the fathers to express the divine nature in Christ.”—(Pp. 525, 526.)


    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


    Npnf-201 iii.vi.ii Pg 12


    Anf-01 ii.ii.xxxiii Pg 4
    Gen. i. 26, 27.

    Having thus finished all these things, He approved them, and blessed them, and said, “Increase and multiply.”137

    137


    Anf-01 v.xv.ii Pg 5
    Gen. i. 26, 27.

    And further “In the image of God made He man.”1222

    1222


    Anf-02 vi.iii.ii.x Pg 4.1


    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.v.xxvi Pg 8
    Gen. i. 27.

    It next reveals how He made him: “And (the Lord) God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.”6372

    6372


    Anf-03 v.viii.v Pg 8
    i.e., in celibacy.

    to the honour of the flesh of the Lord, let him so remain without boasting. If he shall boast, he is undone; and if he seeks to be more prominent1097

    1097


    Anf-03 v.ix.xii Pg 5
    Gen. i. 27.

    Why say “image of God?” Why not “His own image” merely, if He was only one who was the Maker, and if there was not also One in whose image He made man? But there was One in whose image God was making man, that is to say, Christ’s image, who, being one day about to become Man (more surely and more truly so), had already caused the man to be called His image, who was then going to be formed of clay—the image and similitude of the true and perfect Man.  But in respect of the previous works of the world what says the Scripture? Its first statement indeed is made, when the Son has not yet appeared:  “And God said, Let there be light, and there was light.”7897

    7897


    Anf-02 vi.iv.vi.xvi Pg 49.1


    Anf-02 iv.ii.ii.xix Pg 2.1


    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 iv.ix.ii Pg 14
    Gen. vi. 9; vii. 1; comp. Heb. xi. 7.

    if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted “a friend of God,”1149

    1149


    Anf-03 iv.ix.ii Pg 26
    i.e., nephew. See Gen. xi. 31; xii. 5.

    of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.1161

    1161


    Anf-03 iv.ix.ii Pg 26
    i.e., nephew. See Gen. xi. 31; xii. 5.

    of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.1161

    1161


    Anf-01 ii.ii.x Pg 3
    Gen. xii. 1–3.

    And again, on his departing from Lot, God said to him. “Lift up thine eyes, and look from the place where thou now art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall thy seed also be numbered.”47

    47


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Npnf-201 iii.vii.xix Pg 21


    Anf-01 viii.iv.cxxvii Pg 3
    Gen. xviii. 22.

    or, ‘The Lord spake to Moses,’2450

    2450


    Anf-02 vi.iv.ii.xi Pg 13.1


    Anf-03 iv.ix.ii Pg 26
    i.e., nephew. See Gen. xi. 31; xii. 5.

    of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.1161

    1161


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Anf-01 ix.vi.viii Pg 15
    Gen. xviii. 1.

    and again to Moses, saying, “I have surely seen the affliction of My people in Egypt, and I have come down to deliver them.”3878

    3878


    Anf-01 viii.iv.lvi Pg 2
    Gen. xviii. 1, 2.

    (and so on;)2126

    2126


    Anf-03 v.vii.iii Pg 13
    Or, “mark.”

    of an animal possessed of shape, because their nature is in itself simple.
    guard you beforehand from those beasts in the shape of men, whom you must not only not receive, but, if it be possible, not even meet with; only you must pray to God for them, if by any means they may be brought to repentance, which, however, will be very difficult. Yet Jesus Christ, who is our true life, has the power of [effecting] this. But if these things were done by our Lord only in appearance, then am I also only in appearance bound. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact,] he who is near to the sword is near to God; he that is among the wild beasts is in company with God; provided only he be so in the name of Jesus Christ. I undergo all these things that I may suffer together with Him,1001

    1001


    Anf-03 vi.iv.xxvi Pg 3
    I have ventured to turn the first part of the sentence into a question. What “scripture” this may be, no one knows. [It seems to me a clear reference to Matt. xxv. 38, amplified by the 45th verse, in a way not unusual with our author.] Perhaps, in addition to the passages in Gen. xviii. and Heb. xiii. 2, to which the editors naturally refer, Tertullian may allude to such passages as Mark. ix. 37; Matt. xxv. 40, 45. [Christo in pauperibus.]

    —especially “a stranger,” lest perhaps he be “an angel.”  But again, when received yourself by brethren, you will not make8932

    8932 I have followed Routh’s conjecture, “feceris” for “fecerit,” which Oehler does not even notice.

    earthly refreshments prior to heavenly, for your faith will forthwith be judged. Or else how will you—according to the precept8933

    8933


    Npnf-201 iii.vi.ii Pg 17


    Npnf-201 iv.vi.iii.li Pg 4


    Anf-03 v.vii.iii Pg 13
    Or, “mark.”

    of an animal possessed of shape, because their nature is in itself simple.
    guard you beforehand from those beasts in the shape of men, whom you must not only not receive, but, if it be possible, not even meet with; only you must pray to God for them, if by any means they may be brought to repentance, which, however, will be very difficult. Yet Jesus Christ, who is our true life, has the power of [effecting] this. But if these things were done by our Lord only in appearance, then am I also only in appearance bound. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact,] he who is near to the sword is near to God; he that is among the wild beasts is in company with God; provided only he be so in the name of Jesus Christ. I undergo all these things that I may suffer together with Him,1001

    1001


    Anf-03 vi.iv.xxvi Pg 3
    I have ventured to turn the first part of the sentence into a question. What “scripture” this may be, no one knows. [It seems to me a clear reference to Matt. xxv. 38, amplified by the 45th verse, in a way not unusual with our author.] Perhaps, in addition to the passages in Gen. xviii. and Heb. xiii. 2, to which the editors naturally refer, Tertullian may allude to such passages as Mark. ix. 37; Matt. xxv. 40, 45. [Christo in pauperibus.]

    —especially “a stranger,” lest perhaps he be “an angel.”  But again, when received yourself by brethren, you will not make8932

    8932 I have followed Routh’s conjecture, “feceris” for “fecerit,” which Oehler does not even notice.

    earthly refreshments prior to heavenly, for your faith will forthwith be judged. Or else how will you—according to the precept8933

    8933


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Anf-01 viii.iv.lvi Pg 34
    Gen. xviii. 20–23.

    (and so on,2143

    2143 Comp. Note 2, p. 223.

    for I do not think fit to write over again the same words, having written them all before, but shall of necessity give those by which I established the proof to Trypho and his companions. Then I proceeded to what follows, in which these words are recorded:) “ ‘And the Lord went His way as soon as He had left communing with Abraham; and [Abraham] went to his place. And there came two angels to Sodom at even. And Lot sat in the gate of Sodom;’2144

    2144


    Anf-02 vi.iv.ii.xi Pg 13.1


    Anf-01 ii.ii.xxxii Pg 5
    Gen. xxii. 17, Gen. xxviii. 4.

    All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.


    Anf-03 v.iv.vi.xx Pg 25
    Gen. xxii. 17.

    Therefore “one star differeth from another star in glory.”6119

    6119


    Anf-03 v.x.xiii Pg 3
    Gen. xxv. 34; xxvii. 25.

    —how he, (I say,) speaks in favour of martyrdoms, now to be chosen by himself also, when, rejoicing over the Thessalonians, he says, “So that we glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations, in which ye endure a manifestation of the righteous judgment of God, that ye may be accounted worthy of His kingdom, for which ye also suffer!”8307

    8307


    Anf-01 ii.ii.iv Pg 3
    Gen. xxvii. 41, etc.

    Envy made Joseph be persecuted unto death, and to come into bondage.20

    20


    Anf-03 v.vii.iii Pg 15
    Gen. xxxii.

    Has it, then, been permitted to angels, which are inferior to God, after they have been changed into human bodily form,6983

    6983 See below in chap. vi. and in the Anti-Marcion, iii. 9.

    nevertheless to remain angels? and will you deprive God, their superior, of this faculty, as if Christ could not continue to be God, after His real assumption of the nature of man? Or else, did those angels appear as phantoms of flesh? You will not, however, have the courage to say this; for if it be so held in your belief, that the Creator’s angels are in the same condition as Christ, then Christ will belong to the same God as those angels do, who are like Christ in their condition. If you had not purposely rejected in some instances, and corrupted in others, the Scriptures which are opposed to your opinion, you would have been confuted in this matter by the Gospel of John, when it declares that the Spirit descended in the body6984

    6984 Corpore.

    of a dove, and sat upon the Lord.6985

    6985


    Anf-03 v.vii.iii Pg 15
    Gen. xxxii.

    Has it, then, been permitted to angels, which are inferior to God, after they have been changed into human bodily form,6983

    6983 See below in chap. vi. and in the Anti-Marcion, iii. 9.

    nevertheless to remain angels? and will you deprive God, their superior, of this faculty, as if Christ could not continue to be God, after His real assumption of the nature of man? Or else, did those angels appear as phantoms of flesh? You will not, however, have the courage to say this; for if it be so held in your belief, that the Creator’s angels are in the same condition as Christ, then Christ will belong to the same God as those angels do, who are like Christ in their condition. If you had not purposely rejected in some instances, and corrupted in others, the Scriptures which are opposed to your opinion, you would have been confuted in this matter by the Gospel of John, when it declares that the Spirit descended in the body6984

    6984 Corpore.

    of a dove, and sat upon the Lord.6985

    6985


    Anf-02 vi.iv.ii.xviii Pg 30.1


    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 “but6382

    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.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.xxix Pg 20
    Gen. i. 10.

    not Matter. And so, when it afterwards attains its perfection, it ceases to be accounted void, when God declares, “Let the earth bring forth grass, the herb yielding seed after its kind, and according to its likeness, and the fruit-tree yielding fruit, whose seed is in itself, after its kind.”6417

    6417


    Anf-01 viii.iv.xix Pg 5
    Ezek. xx. 12.



    Anf-01 ix.vi.xvii Pg 3
    Ezek. xx. 12.

    And in Exodus, God says to Moses: “And ye shall observe My Sabbaths; for it shall be a sign between Me and you for your generations.”3985

    3985


    Anf-01 vi.ii.xv Pg 5
    Gen. ii. 2. The Hebrew text is here followed, the Septuagint reading “sixth” instead of “seventh.”

    Attend, my children, to the meaning of this expression, “He finished in six days.” This implieth that the Lord will finish all things in six thousand years, for a day is1658

    1658 Cod. Sin. reads “signifies.”

    with Him a thousand years. And He Himself testifieth,1659

    1659 Cod. Sin. adds, “to me.”

    saying, “Behold, to-day1660

    1660 Cod. Sin. reads, “The day of the Lord shall be as a thousand years.”

    will be as a thousand years.”1661

    1661


    Anf-01 ix.vii.xxix Pg 9
    Gen. ii. 2.

    This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years;4696

    4696


    Anf-01 viii.iv.xix Pg 4
    [They did not Sabbatize; but Justin does not deny what is implied in many Scriptures, that they marked the week, and noted the seventh day. Gen. ii. 3, Gen. viii. 10; 12.]

    were pleasing to God; and after them Abraham with all his descendants until Moses, under whom your nation appeared unrighteous and ungrateful to God, making a calf in the wilderness: wherefore God, accommodating Himself to that nation, enjoined them also to offer sacrifices, as if to His name, in order that you might not serve idols. Which precept, however, you have not observed; nay, you sacrificed your children to demons. And you were commanded to keep Sabbaths, that you might retain the memorial of God. For His word makes this announcement, saying, ‘That ye may know that I am God who redeemed you.’1993

    1993


    Anf-01 ix.iv.xi Pg 28
    Ps. xcv. 4.

    The Holy Spirit evidently thus declares by David to those hearing him, that there shall be those who despise Him who formed us, and who is God alone. Wherefore he also uttered the foregoing words, meaning to say: See that ye do not err; besides or above Him there is no other God, to whom ye should rather stretch out [your hands], thus rendering us pious and grateful towards Him who made, established, and [still] nourishes us. What, then, shall happen to those who have been the authors of so much blasphemy against their Creator? This identical truth was also what the angels [proclaimed]. For when they exclaim, “Glory to God in the highest, and in earth peace,” they have glorified with these words Him who is the Creator of the highest, that is, of super-celestial things, and the Founder of everything on earth: who has sent to His own handiwork, that is, to men, the blessing of His salvation from heaven. Wherefore he adds: “The shepherds returned, glorifying God for all which they had heard and seen, as it was told unto them.”3419

    3419


    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-02 vi.ii.ix Pg 11.1
    1558 Cod. Sin. has, “that we might hear the word, and not only believe,” plainly a corrupt text.

    For He declared that circumcision was not of the flesh, but they transgressed because an evil angel deluded them.1559

    1559 Cod. Sin., at first hand, has “slew them,” but is corrected as above.

    He saith to them, “These things saith the Lord your God”—(here1560


    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 viii.iv.xix Pg 5
    Ezek. xx. 12.



    Anf-01 ix.vi.xvii Pg 3
    Ezek. xx. 12.

    And in Exodus, God says to Moses: “And ye shall observe My Sabbaths; for it shall be a sign between Me and you for your generations.”3985

    3985


    Treasury of Scriptural Knowledge, Chapter 2

    VERSE 	(1) - 

    :4; 1:1,10 Ex 20:11; 31:17 2Ki 19:15 2Ch 2:12 Ne 9:6 Job 12:9


    PARALLEL VERSE BIBLE

    God Rules.NET