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  • PARALLEL HISTORY BIBLE - Genesis 24:3


    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, 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, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67

    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 - Genesis 24:3

    και 2532 εξορκιω σε 4571 κυριον 2962 τον 3588 θεον 2316 του 3588 ουρανου 3772 και 2532 τον 3588 θεον 2316 της 3588 γης 1093 ινα 2443 μη 3361 λαβης γυναικα 1135 τω 3588 υιω 5207 μου 3450 ισαακ 2464 απο 575 των 3588 θυγατερων 2364 των 3588 χαναναιων μεθ 3326 ' ων 5607 5752 3739 εγω 1473 οικω 3624 εν 1722 1520 αυτοις 846

    Douay Rheims Bible

    That I may make thee swear by the Lord the God of heaven and earth, that thou take not a wife for my son, of the daughters of the Chanaanites, among whom I dwell:

    King James Bible - Genesis 24:3

    And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell:

    World English Bible

    I will make you swear by Yahweh, the God of heaven and the God of the earth, that you shall not take a wife for my son of the daughters of the Canaanites, among whom I live.

    Early Church Father Links

    Npnf-102 iv.XVI.33 Pg 3, Npnf-103 v.vi.xxiv Pg 4, Npnf-105 xv.iv.xxxii Pg 7, Npnf-112 iv.xxxvi Pg 63, Npnf-205 xii.iii Pg 25, Npnf-206 v.LIII Pg 81, Npnf-207 iii.xxvi Pg 215

    World Wide Bible Resources


    Genesis 24:3

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

    Anf-01 ii.ii.x Pg 6
    Gen. xxi. 22; Heb. xi. 17.


    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-03 iv.ix.ii Pg 27
    See Gen. xix. 1–29; and comp. 2 Pet. ii. 6–9.



    Anf-03 iv.ix.ix Pg 23
    See Gen. xix. 23–29.

    And elsewhere it says, through a prophet, to the people of Israel, “Thy father (was) an Amorite, and thy mother an Hittite;”1269

    1269


    Anf-01 viii.iv.cxxi Pg 2
    Ps. lxxii. 17.

    But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship,2413

    2413


    Anf-03 v.ix.xiii Pg 4
    Isa. xlv. 14, 15 (Sept.).

    For here too, by saying, “God is in Thee,” and “Thou art God,” he sets forth Two who were God: (in the former expression in Thee, he means) in Christ, and (in the other he means) the Holy Ghost. That is a still grander statement which you will find expressly made in the Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God.”7908

    7908


    Anf-01 ii.ii.xi Pg 2
    Gen. xix.; comp. 2 Pet. ii. 6–9.

    For Lot’s wife, who went forth with him, being of a different mind from himself and not continuing in agreement with him [as to the command which had been given them], was made an example of, so as to be a pillar of salt unto this day.51

    51 So Joseph., Antiq., i. 11, 4; Irenæus, Adv. Hær., iv. 31.

    This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down judgment on themselves52

    52 Literally, “become a judgment and sign.”

    and become a sign to all succeeding generations.


    Anf-03 v.vii.iii Pg 14
    Gen. xix.

    an angel, moreover, wrestled with a man so strenuously with his body, that the latter desired to be let loose, so tightly was he held.6982

    6982


    Anf-01 ii.ii.xxxi Pg 6
    Gen. xxii.

    <index subject1="Jacob" title="13" id="ii.ii.xxxi-p6.2"/>Jacob, through reason129

    129 So Jacobson: Wotton reads, “fleeing from his brother.”

    of his brother, went forth with humility from his own land, and came to Laban and served him; and there was given to him the sceptre of the twelve tribes of Israel.


    Anf-01 viii.iv.lix Pg 2
    Some conjecture “Jacob,” others insertJacob” after “Isaac.” [Gen. xxii. The Jehovah-angel was seen no doubt by Isaac, as well as by his father.]

    appeared in a flame of fire from the bush, and conversed with Moses.” And after they said they would listen cheerfully, patiently, and eagerly, I went on: “These words are in the book which bears the title of Exodus: ‘And after many days the king of Egypt died, and the children of Israel groaned by reason of the works;’2162

    2162


    Anf-02 vi.iv.v.xi Pg 18.1


    Anf-03 v.iv.v.xxxix Pg 21
    See Gen. xxxii. 28.

    Now, one cannot wonder that He forbade “premeditation,” who actually Himself received from the Father the ability of uttering words in season: “The Lord hath given to me the tongue of the learned, that I should know how to speak a word in season (to him that is weary);”5034

    5034


    Npnf-201 iii.vi.ii Pg 24


    Anf-03 iv.vii.i Pg 3
    [See Elucidation I. Written late in our author’s life, this tract contains no trace of Montanism, and shows that his heart was with the common cause of all Christians. Who can give up such an Ephraim without recalling the words of inspired love for the erring?— Jer. xxxi. 20; Hos. xi. 8.]


    Anf-03 iv.vii.i Pg 3
    [See Elucidation I. Written late in our author’s life, this tract contains no trace of Montanism, and shows that his heart was with the common cause of all Christians. Who can give up such an Ephraim without recalling the words of inspired love for the erring?— Jer. xxxi. 20; Hos. xi. 8.]


    Anf-03 v.iii.iii Pg 7
    Job xxxii. 8, 9.

    <index subject1="Daniel" title="60" id="v.iii.iii-p7.2"/>For Daniel the wise, at twelve years of age, became possessed of the divine Spirit, and convicted the elders, who in vain carried their grey hairs, of being false accusers, and of lusting after the beauty of another man’s wife.648

    648


    Anf-02 vi.iii.iii.xii Pg 45.1


    Anf-01 ix.vii.xxv Pg 3
    Prov. xxi. 1.

    And the Word also says by Solomon, “By me kings do reign, and princes administer justice. By me chiefs are raised up, and by me kings rule the earth.”4656

    4656


    Anf-02 v.ii.xviii Pg 6.1


    Anf-03 vi.iv.v Pg 3
    Prov. xxi. 1.

    But whatever we wish for ourselves we augur for Him, and to Him we attribute what from Him we expect. And so, if the manifestation of the Lord’s kingdom pertains unto the will of God and unto our anxious expectation, how do some pray for some protraction of the age,8791

    8791 Or, “world,” sæculo.

    when the kingdom of God, which we pray may arrive, tends unto the consummation of the age?8792

    8792


    Anf-01 ii.ii.x Pg 6
    Gen. xxi. 22; Heb. xi. 17.


    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-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 v.xv.iii Pg 3
    Isa. xliv. 6.

    concerning the Father of the universe, do also speak of our Lord Jesus Christ. “A Son,” they say, has been given to us, on whose shoulder the government is from above; and His name is called the Angel of great counsel, Wonderful, Counsellor, the strong and mighty God.”1226

    1226


    Anf-01 viii.vi.xxi Pg 2
    Isa. xliv. 6.

    On this account, then, as I before said, God did not, when He sent Moses to the Hebrews, mention any name, but by a participle He mystically teaches them that He is the one and only God. “For,” says He; “I am the Being;” manifestly contrasting Himself, “the Being,” with those who are not,2549

    2549 Literally, “with the not-beings.”

    that those who had hitherto been deceived might see that they were attaching themselves, not to beings, but to those who had no being. Since, therefore, God knew that the first men remembered the old delusion of their forefathers, whereby the misanthropic demon contrived to deceive them when he said to them, “If ye obey me in transgressing the commandment of God, ye shall be as gods,” calling those gods which had no being, in order that men, supposing that there were other gods in existence, might believe that they themselves could become gods. On this account He said to Moses, “I am the Being,” that by the participle “being” He might teach the difference between God who is and those who are not.2550

    2550 Literally, “between the God being and not-beings.”

    Men, therefore, having been duped by the deceiving demon, and having dared to disobey God, were cast out of Paradise, remembering the name of gods, but no longer being taught by God that there are no other gods. For it was not just that they who did not keep the first commandment, which it was easy to keep, should any longer be taught, but should rather be driven to just punishment. Being therefore banished from Paradise, and thinking that they were expelled on account of their disobedience only, not knowing that it was also because they had believed in the existence of gods which did not exist, they gave the name of gods even to the men who were afterwards born of themselves. This first false fancy, therefore, concerning gods, had its origin with the father of lies. God, therefore, knowing that the false opinion about the plurality of gods was burdening the soul of man like some disease, and wishing to remove and eradicate it, appeared first to Moses, and said to him, “I am He who is.” For it was necessary, I think, that he who was to be the ruler and leader of the Hebrew people should first of all know the living God. Wherefore, having appeared to him first, as it was possible for God to appear to a man, He said to him, “I am He who is;” then, being about to send him to the Hebrews, He further orders him to say, “He who is hath sent me to you.”


    Anf-02 v.ii.ix Pg 4.1


    Anf-03 v.v.vi Pg 4
    Matt. xvi. 26. Some omit this quotation.

    Him I seek, who died for us: Him I desire, who rose again for our sake. This is the gain which is laid up for me. Pardon me, brethren: do not hinder me from living, do not wish to keep me in a state of death;863

    863 Literally, “to die.”

    and while I desire to belong to God, do not ye give me over to the world. Suffer me to obtain pure light: when I have gone thither, I shall indeed be a man of God. <index subject1="Imitators" subject2="of Christ" title="76" id="v.v.vi-p5.1"/>Permit me to be an imitator of the passion of my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.


    Anf-03 v.ix.xviii Pg 5
    Isa. xlv. 5, 18; xliv. 6.

    who shows us that He is the only God, but in company with His Son, with whom “He stretcheth out the heavens alone.”7988

    7988


    Anf-01 viii.ii.lxiii Pg 9
    Ex. iii. 6.

    this signified that they, even though dead, are yet in existence, and are men belonging to Christ Himself. For they were the first of all men to busy themselves in the search after God; Abraham being the father of Isaac, and Isaac of Jacob, as Moses wrote.


    Anf-01 viii.ii.lxiii Pg 5
    Ex. iii. 6.

    And if you wish to learn what follows, you can do so from the same writings; for it is impossible to relate the whole here. But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the Word, and appearing sometimes in the form of fire, and sometimes in the likeness of angels; but now, by the will of God, having become man for the human race, He endured all the sufferings which the devils instigated the senseless Jews to inflict upon Him; who, though they have it expressly affirmed in the writings of Moses, “And the angel of God spake to Moses in a flame of fire in a bush, and said, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob,” yet maintain that He who said this was the Father and Creator of the universe. Whence also the Spirit of prophecy rebukes them, and says, “Israel doth not know Me, my people have not understood Me.”1902

    1902


    Anf-01 ix.vi.vi Pg 7
    Matt. xxii. 29, etc.; Ex. iii. 6.

    And He added, “He is not the God of the dead, but of the living; for all live to Him.” By these arguments He unquestionably made it clear, that He who spake to Moses out of the bush, and declared Himself to be the God of the fathers, He is the God of the living. For who is the God of the living unless He who is God, and above whom there is no other God? <index subject1="Bel and the Dragon" title="467" id="ix.vi.vi-p7.3"/>Whom also Daniel the prophet, when Cyrus king of the Persians said to him, “Why dost thou not worship Bel?”3848

    3848 In the Septuagint and Vulgate versions, this story constitutes the fourteenth chapter of the book of Daniel. It is not extant in Hebrew, and has therefore been removed to the Apocrypha, in the Anglican canon [the Greek and St. Jerome’s] of Scripture, under the title of “Bel and the Dragon.”

    did proclaim, saying, “Because I do not worship idols made with hands, but the living God, who established the heaven and the earth and has dominion over all flesh.” Again did he say, “I will adore the Lord my God, because He is the living God.” He, then, who was adored by the prophets as the living God, He is the God of the living; and His Word is He who also spake to Moses, who also put the Sadducees to silence, who also bestowed the gift of resurrection, thus revealing [both] truths to those who are blind, that is, the resurrection and God [in His true character]. For if He be not the God of the dead, but of the living, yet was called the God of the fathers who were sleeping, they do indubitably live to God, and have not passed out of existence, since they are children of the resurrection. But our Lord is Himself the resurrection, as He does Himself declare, “I am the resurrection and the life.”3849

    3849


    Npnf-201 iii.vi.ii Pg 35


    Npnf-201 iii.xvi.iv Pg 17


    Anf-02 vi.iii.i.ix Pg 8.1


    Anf-03 v.viii.xxviii Pg 4
    Ex. iv. 2–9.

    denoted the threefold power of God: when it shall, first, in the appointed order, subdue to man the old serpent, the devil,7483

    7483


    Anf-03 v.viii.xxviii Pg 7
    Comp. ver. 9.

    On this subject we read in the writings of the same prophet, (how that) God says:  “For your blood of your lives will I require of all wild beasts; and I will require it of the hand of man, and of his brother’s hand.”7486

    7486


    Anf-02 vi.iii.i.ix Pg 8.1


    Anf-02 vi.iv.vi.xv Pg 9.1


    Anf-02 vi.iii.iii.xii Pg 20.2


    Anf-01 viii.iv.lx Pg 5
    Ex. iii. 2–4.

    In the same manner, therefore, in which the Scripture calls Him who appeared to Jacob in the dream an Angel, then [says] that the same Angel who appeared in the dream spoke to him,2165

    2165


    Anf-03 v.x.i Pg 12
    Ex. iii. 2.

    then the Gnostics break out, then the Valentinians creep forth, then all the opponents of martyrdom bubble up, being themselves also hot to strike, penetrate, kill. For, because they know that many are artless and also inexperienced, and weak moreover, that a very great number in truth are Christians who veer about with the wind and conform to its moods, they perceive that they are never to be approached more than when fear has opened the entrances to the soul, especially when some display of ferocity has already arrayed with a crown the faith of martyrs.  Therefore, drawing along the tail hitherto, they first of all apply it to the feelings, or whip with it as if on empty space. Innocent persons undergo such suffering. So that you may suppose the speaker to be a brother or a heathen of the better sort. A sect troublesome to nobody so dealt with! Then they pierce. Men are perishing without a reason. For that they are perishing, and without a reason, is the first insertion. Then they now strike mortally. But the unsophisticated souls8220

    8220 The opponents of martyrdoms are meant.—Tr.

    know not what is written, and what meaning it bears, where and when and before whom we must confess, or ought, save that this, to die for God, is, since He preserves me, not even artlessness, but folly, nay madness. If He kills me, how will it be His duty to preserve me? Once for all Christ died for us, once for all He was slain that we might not be slain. If He demands the like from me in return, does He also look for salvation from my death by violence? Or does God importune for the blood of men, especially if He refuses that of bulls and he-goats?8221

    8221


    Anf-01 ix.vi.xxi Pg 33
    Deut. iv. 24.

    (igneum) to the people that transgressed the law, and threatened that God would bring upon them a day of fire; but to those who had the fear of God he said, “The Lord God is merciful and gracious, and long-suffering, and of great commiseration, and true, and keeps justice and mercy for thousands, forgiving unrighteousness, and transgressions, and sins.”4088

    4088


    Anf-02 vi.iv.ix Pg 241.1


    Anf-02 ii.ii.iii Pg 4.1
    αὐτοῦ to God, in opposition to the translation given by Abp. Wake and others.

    neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,16

    16


    Anf-02 vi.iv.vi.xv Pg 9.1


    Anf-02 vi.iv.vi.xv Pg 9.1


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


    Anf-02 vi.iv.i.i Pg 23.1


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


    Anf-03 v.iv.v.xx Pg 38
    Isa. vii. 9.

    When Christ approved of the faith of this woman, which simply rested in the Creator, He declared by His answer to her,4252

    4252


    Anf-03 v.iv.v.xxv Pg 12
    Isa. vii. 9.

    ); and He had offenders in those wise and prudent ones who would not seek after God, although He was to be discovered in His so many and mighty works,4475

    4475


    Anf-03 v.iv.vi.xi Pg 35
    Isa. vii. 9, Sept.

    and again, “I will take away the wisdom of their wise men, and bring to nought5712

    5712 Sept. κρὐψω, “will hide.”

    the understanding of their prudent ones.”  But these words, of course, He did not pronounce against them for concealing the gospel of the unknown God.  At any rate, if there is a God of this world,5713

    5713 Said concessively, in reference to M.’s position above mentioned.

    He blinds the heart of the unbelievers of this world, because they have not of their own accord recognised His Christ, who ought to be understood from His Scriptures.5714

    5714 Marcion’s “God of this world” being the God of the Old Testament.

    Content with my advantage, I can willingly refrain from noticing to any greater length5715

    5715 Hactenus: pro non amplius (Oehler) tractasse.

    this point of ambiguous punctuation, so as not to give my adversary any advantage,5716

    5716 “A fuller criticism on this slight matter might give his opponent the advantage, as apparently betraying a penury of weightier and more certain arguments” (Oehler).

    indeed, I might have wholly omitted the discussion. A simpler answer I shall find ready to hand in interpreting “the god of this world” of the devil, who once said, as the prophet describes him: “I will be like the Most High; I will exalt my throne in the clouds.”5717

    5717


    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-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-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-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 vi.ii.x Pg 3
    Deut. iv. 1.

    Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577

    1577 Literally, “in spirit.”

    <index subject1="Swine not allowed as food to Israel" title="143" id="vi.ii.x-p4.1"/>For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. <index subject1="Birds, not allowed as food to Israel" title="143" id="vi.ii.x-p4.2"/>“Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578

    1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek.

    So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. <index subject1="Fish, Israel may not eat, spiritual significance of" title="143" id="vi.ii.x-p5.1"/>“And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579

    1579 Cod. Sin. has, “condemned already.”

    to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580


    Npnf-201 iii.xiii.xiii Pg 9


    Npnf-201 iv.vii.xviii Pg 37


    Anf-02 vi.iii.i.ix Pg 8.1


    Anf-03 v.viii.xxviii Pg 4
    Ex. iv. 2–9.

    denoted the threefold power of God: when it shall, first, in the appointed order, subdue to man the old serpent, the devil,7483

    7483


    Anf-03 v.viii.xxviii Pg 7
    Comp. ver. 9.

    On this subject we read in the writings of the same prophet, (how that) God says:  “For your blood of your lives will I require of all wild beasts; and I will require it of the hand of man, and of his brother’s hand.”7486

    7486


    Anf-02 vi.iii.i.ix Pg 8.1


    Anf-02 vi.iv.vi.xv Pg 9.1


    Anf-02 vi.iii.iii.xii Pg 20.2


    Anf-01 viii.iv.lx Pg 5
    Ex. iii. 2–4.

    In the same manner, therefore, in which the Scripture calls Him who appeared to Jacob in the dream an Angel, then [says] that the same Angel who appeared in the dream spoke to him,2165

    2165


    Anf-03 v.x.i Pg 12
    Ex. iii. 2.

    then the Gnostics break out, then the Valentinians creep forth, then all the opponents of martyrdom bubble up, being themselves also hot to strike, penetrate, kill. For, because they know that many are artless and also inexperienced, and weak moreover, that a very great number in truth are Christians who veer about with the wind and conform to its moods, they perceive that they are never to be approached more than when fear has opened the entrances to the soul, especially when some display of ferocity has already arrayed with a crown the faith of martyrs.  Therefore, drawing along the tail hitherto, they first of all apply it to the feelings, or whip with it as if on empty space. Innocent persons undergo such suffering. So that you may suppose the speaker to be a brother or a heathen of the better sort. A sect troublesome to nobody so dealt with! Then they pierce. Men are perishing without a reason. For that they are perishing, and without a reason, is the first insertion. Then they now strike mortally. But the unsophisticated souls8220

    8220 The opponents of martyrdoms are meant.—Tr.

    know not what is written, and what meaning it bears, where and when and before whom we must confess, or ought, save that this, to die for God, is, since He preserves me, not even artlessness, but folly, nay madness. If He kills me, how will it be His duty to preserve me? Once for all Christ died for us, once for all He was slain that we might not be slain. If He demands the like from me in return, does He also look for salvation from my death by violence? Or does God importune for the blood of men, especially if He refuses that of bulls and he-goats?8221

    8221


    Anf-01 ix.vi.xxi Pg 33
    Deut. iv. 24.

    (igneum) to the people that transgressed the law, and threatened that God would bring upon them a day of fire; but to those who had the fear of God he said, “The Lord God is merciful and gracious, and long-suffering, and of great commiseration, and true, and keeps justice and mercy for thousands, forgiving unrighteousness, and transgressions, and sins.”4088

    4088


    Anf-02 vi.iv.ix Pg 241.1


    Anf-02 ii.ii.iii Pg 4.1
    αὐτοῦ to God, in opposition to the translation given by Abp. Wake and others.

    neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,16

    16


    Anf-02 vi.iv.vi.xv Pg 9.1


    Anf-02 vi.iv.vi.xv Pg 9.1


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


    Anf-02 vi.iv.i.i Pg 23.1


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


    Anf-03 v.iv.v.xx Pg 38
    Isa. vii. 9.

    When Christ approved of the faith of this woman, which simply rested in the Creator, He declared by His answer to her,4252

    4252


    Anf-03 v.iv.v.xxv Pg 12
    Isa. vii. 9.

    ); and He had offenders in those wise and prudent ones who would not seek after God, although He was to be discovered in His so many and mighty works,4475

    4475


    Anf-03 v.iv.vi.xi Pg 35
    Isa. vii. 9, Sept.

    and again, “I will take away the wisdom of their wise men, and bring to nought5712

    5712 Sept. κρὐψω, “will hide.”

    the understanding of their prudent ones.”  But these words, of course, He did not pronounce against them for concealing the gospel of the unknown God.  At any rate, if there is a God of this world,5713

    5713 Said concessively, in reference to M.’s position above mentioned.

    He blinds the heart of the unbelievers of this world, because they have not of their own accord recognised His Christ, who ought to be understood from His Scriptures.5714

    5714 Marcion’s “God of this world” being the God of the Old Testament.

    Content with my advantage, I can willingly refrain from noticing to any greater length5715

    5715 Hactenus: pro non amplius (Oehler) tractasse.

    this point of ambiguous punctuation, so as not to give my adversary any advantage,5716

    5716 “A fuller criticism on this slight matter might give his opponent the advantage, as apparently betraying a penury of weightier and more certain arguments” (Oehler).

    indeed, I might have wholly omitted the discussion. A simpler answer I shall find ready to hand in interpreting “the god of this world” of the devil, who once said, as the prophet describes him: “I will be like the Most High; I will exalt my throne in the clouds.”5717

    5717


    Anf-01 viii.vi.xxix Pg 2
    Ex. xxv.

    And again: “And thou shalt erect the tabernacle according to the pattern of all the instruments thereof, even so shalt thou make it.”2575

    2575


    Anf-01 ix.viii.xxvi Pg 3
    Lev. xxvi. 12.

    such an one is not empty, but full.


    Anf-02 vi.iv.iii.i Pg 32.3


    Anf-02 vi.iii.i.ix Pg 70.2


    Anf-01 ix.iii.xxi Pg 8
    Ps. lxviii. 18; Eph. iv. 8.

    and conferred on those that believe in Him the power “to tread upon serpents and scorpions, and on all the power of the enemy,”3103

    3103


    Anf-01 viii.iv.lxxxvii Pg 6
    Literally, “He said accordingly.” Ps. lxviii. 18.

    ‘He ascended on high, He led captivity captive, He gave gifts unto the sons of men.’ And again, in another prophecy it is said: ‘And it shall come to pass after this, I will pour out My Spirit on all flesh, and on My servants, and on My handmaids, and they shall prophesy.’2296

    2296


    Anf-03 v.iv.vi.viii Pg 23
    1 Cor. xii. 4–11; Eph. iv. 8, and Ps. lxviii. 18.

    that is, the gratuities, which we call charismata. He says specifically “sons of men,”5550

    5550 He argues from his own reading, filiis hominum.

    and not men promiscuously; thus exhibiting to us those who were the children of men truly so called, choice men, apostles.  “For,” says he, “I have begotten you through the gospel;”5551

    5551


    Anf-01 viii.iv.cxv Pg 3
    Zech. ii. 10–13, Zech. iii. 1, 2.


    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-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-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-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-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-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-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-01 ii.ii.lii Pg 4
    Ps. l. 14, 15.

    For “the sacrifice of God is a broken spirit.”235

    235


    Anf-01 ix.vi.xviii Pg 8
    Ps. l. 14, 15.

    rejecting, indeed, those things by which sinners imagined they could propitiate God, and showing that He does Himself stand in need of nothing; but He exhorts and advises them to those things by which man is justified and draws nigh to God. This same declaration does Esaias make: “To what purpose is the multitude of your sacrifices unto Me? saith the Lord. I am full.”4014

    4014


    Anf-02 vi.iv.iv.xvii Pg 7.1


    Anf-03 iv.ix.v Pg 11
    Ps. l. (xlix. in LXX.) 14.

    Thus, accordingly, the spiritual “sacrifices of praise” are pointed to, and “an heart contribulate” is demonstrated an acceptable sacrifice to God. And thus, as carnal sacrifices are understood to be reprobated—of which Isaiah withal speaks, saying, “To what end is the multitude of your sacrifices to me? saith the Lord1206

    1206


    Anf-01 ii.ii.xxxv Pg 9
    Ps. l. 16–23. The reader will observe how the Septuagint followed by Clement differs from the Hebrew.


    knowledge,155

    155 Or, “knowledge of immortality.”

    “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”156

    156


    Anf-01 ix.vi.iii Pg 22
    Jer. iv. 22.


    Anf-02 vi.iv.ii.xv Pg 39.2


    Npnf-201 iii.xiii.xiii Pg 9


    Npnf-201 iv.vii.xviii Pg 37


    Treasury of Scriptural Knowledge, Chapter 24

    VERSE 	(3) - 

    Ge 21:23; 26:28-31; 31:44-53; 50:25 Ex 20:7; 22:11; 23:13 Le 19:12


    PARALLEL VERSE BIBLE

    God Rules.NET