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  • PARALLEL HISTORY BIBLE - Genesis 8:20


    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

    TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS   |   VIDEO: BIB - COMM


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    LXX- Greek Septuagint - Genesis 8:20

    και 2532 ωκοδομησεν 3618 5656 νωε 3575 θυσιαστηριον 2379 τω 3588 θεω 2316 και 2532 ελαβεν 2983 5627 απο 575 παντων 3956 των 3588 κτηνων 2934 των 3588 καθαρων και 2532 απο 575 παντων 3956 των 3588 πετεινων 4071 των 3588 καθαρων και 2532 ανηνεγκεν 399 5656 ολοκαρπωσεις επι 1909 το 3588 θυσιαστηριον 2379

    Douay Rheims Bible

    And Noe built an altar unto the Lord: and taking of all cattle and fowls that were clean, offered holocausts upon the altar.

    King James Bible - Genesis 8:20

    And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.

    World English Bible

    Noah built an altar to Yahweh, and took of every clean animal, and of every clean bird, and offered burnt offerings on the altar.

    Early Church Father Links

    Npnf-206 v.CXXIII Pg 81, Npnf-211 ii.vi.i.iv Pg 2

    World Wide Bible Resources


    Genesis 8:20

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

    Anf-02 vi.iii.i.vii Pg 17.1


    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


    Npnf-201 iii.vii.xix Pg 17


    Anf-02 vi.iv.v.xv Pg 2.3


    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


    Npnf-201 iii.vii.xix Pg 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-02 vi.iii.i.vii Pg 17.1


    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


    Npnf-201 iii.vii.xix Pg 17


    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-01 viii.iv.lvi Pg 12
    Gen. xviii. 10.

    appear to have returned when Sarah had begotten a son, and to be there declared, by the prophetic word, God? But that you may clearly discern what I say, listen to the words expressly employed by Moses; they are these: ‘And Sarah saw the son of Hagar the Egyptian bond-woman, whom she bore to Abraham, sporting with Isaac her son, and said to Abraham, Cast out this bond-woman and her son; for the son of this bond-woman shall not share the inheritance of my son Isaac. And the matter seemed very grievous in Abraham’s sight, because of his son. But God said to Abraham, Let it not be grievous in thy sight because of the son, and because of the bond-woman. In all that Sarah hath said unto thee, hearken to her voice; for in Isaac shall thy seed be called.’2130

    2130


    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-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.iii.i.vii Pg 17.1


    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


    Npnf-201 iii.vii.xix Pg 17


    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-03 v.iv.v.xxviii Pg 23
    Ex. ii. 13, 14.

    Christ, on the contrary, when requested by a certain man to compose a strife between him and his brother about dividing an inheritance, refused His assistance, although in so honest a cause. Well, then, my Moses is better than your Christ, aiming as he did at the peace of brethren, and obviating their wrong.  But of course the case must be different with Christ, for he is the Christ of the simply good and non-judicial god. “Who,” says he, “made me a judge over you?”4641

    4641


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


    Anf-01 viii.iv.lvi Pg 21
    Gen. xix. 23.


    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-03 v.viii.xxxi Pg 3
    Mal. iv. 2, 3.

    And again, (Isaiah says): “Your heart shall rejoice, and your bones shall spring up like the grass,”7491

    7491


    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.xiii Pg 50
    See Gen. xxii. 1–14.

    Christ, on the other hand, in His times, carried His “wood” on His own shoulders, adhering to the horns of the cross, with a thorny crown encircling His head. For Him it behoved to be made a sacrifice on behalf of all Gentiles, who “was led as a sheep for a victim, and, like a lamb voiceless before his shearer, so opened not His mouth” (for He, when Pilate interrogated Him, spake nothing1427

    1427


    Anf-02 vi.iii.i.vii Pg 17.1


    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


    Npnf-201 iii.vii.xix Pg 17


    Anf-03 v.iv.v.xxxix Pg 54
    Hosea xii. 4. One reading of the LXX. is, ἐν τῳ οἴκῳ μου εὕρεσάν με.

    “But at night He went out to the Mount of Olives.” For thus had Zechariah pointed out: “And His feet shall stand in that day on the Mount of Olives.”5066

    5066


    Anf-03 v.iv.iv.xxiv Pg 33
    Gen. xxviii. 12–17.

    For he had seen Christ the Lord, the temple of God, and also the gate by whom heaven is entered. Now surely he would not have mentioned the gate of heaven, if heaven is not entered in the dispensation of the3466

    3466 Apud.

    Creator. But there is now a gate provided by Christ, which admits and conducts to glory. Of this Amos says: “He buildeth His ascensions into heaven;”3467

    3467


    Npnf-201 iii.vii.xix Pg 24


    Npnf-201 iii.vii.xix Pg 24


    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 viii.iv.cxxvi Pg 4
    Gen. xxxii. 24; 30.

    and asserts it was God; narrating that Jacob said, ‘I have seen God face to face, and my life is preserved.’ And it is recorded that he called the place where He wrestled with him, appeared to and blessed him, the Face of God (Peniel). And Moses says that God appeared also to Abraham near the oak in Mamre, when he was sitting at the door of his tent at mid-day. Then he goes on to say: ‘And he lifted up his eyes and looked, and, behold, three men stood before him; and when he saw them, he ran to meet them.’2442

    2442


    Anf-02 vi.iii.i.vii Pg 19.1


    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 v.iv.v.xxxiii Pg 6
    What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon.  This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler).

    For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776

    4776 Ab actu.

    relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777

    4777 Auctorem.

    of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778

    4778 Famulatam.

    to it, He hurled4779

    4779 Ammentavit.

    this sentence against them, “Ye cannot serve God and mammon.”4780

    4780


    Anf-03 v.iv.v.xxxiii Pg 6
    What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon.  This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler).

    For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776

    4776 Ab actu.

    relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777

    4777 Auctorem.

    of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778

    4778 Famulatam.

    to it, He hurled4779

    4779 Ammentavit.

    this sentence against them, “Ye cannot serve God and mammon.”4780

    4780


    Anf-01 viii.iv.lviii Pg 17
    Gen. xxviii. 10–19. [Οὐλαμλοὺζ. Sept. Luz Eng.]


    Anf-02 vi.iii.i.vii Pg 17.1


    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


    Npnf-201 iii.vii.xix Pg 17


    Anf-02 vi.iv.v.xv Pg 2.3


    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


    Npnf-201 iii.vii.xix Pg 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-02 vi.iii.i.vii Pg 17.1


    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


    Npnf-201 iii.vii.xix Pg 17


    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-01 viii.iv.lvi Pg 12
    Gen. xviii. 10.

    appear to have returned when Sarah had begotten a son, and to be there declared, by the prophetic word, God? But that you may clearly discern what I say, listen to the words expressly employed by Moses; they are these: ‘And Sarah saw the son of Hagar the Egyptian bond-woman, whom she bore to Abraham, sporting with Isaac her son, and said to Abraham, Cast out this bond-woman and her son; for the son of this bond-woman shall not share the inheritance of my son Isaac. And the matter seemed very grievous in Abraham’s sight, because of his son. But God said to Abraham, Let it not be grievous in thy sight because of the son, and because of the bond-woman. In all that Sarah hath said unto thee, hearken to her voice; for in Isaac shall thy seed be called.’2130

    2130


    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-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.iii.i.vii Pg 17.1


    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


    Npnf-201 iii.vii.xix Pg 17


    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-03 v.iv.v.xxviii Pg 23
    Ex. ii. 13, 14.

    Christ, on the contrary, when requested by a certain man to compose a strife between him and his brother about dividing an inheritance, refused His assistance, although in so honest a cause. Well, then, my Moses is better than your Christ, aiming as he did at the peace of brethren, and obviating their wrong.  But of course the case must be different with Christ, for he is the Christ of the simply good and non-judicial god. “Who,” says he, “made me a judge over you?”4641

    4641


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


    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.xiii Pg 50
    See Gen. xxii. 1–14.

    Christ, on the other hand, in His times, carried His “wood” on His own shoulders, adhering to the horns of the cross, with a thorny crown encircling His head. For Him it behoved to be made a sacrifice on behalf of all Gentiles, who “was led as a sheep for a victim, and, like a lamb voiceless before his shearer, so opened not His mouth” (for He, when Pilate interrogated Him, spake nothing1427

    1427


    Anf-03 v.iv.iv.xxiv Pg 33
    Gen. xxviii. 12–17.

    For he had seen Christ the Lord, the temple of God, and also the gate by whom heaven is entered. Now surely he would not have mentioned the gate of heaven, if heaven is not entered in the dispensation of the3466

    3466 Apud.

    Creator. But there is now a gate provided by Christ, which admits and conducts to glory. Of this Amos says: “He buildeth His ascensions into heaven;”3467

    3467


    Npnf-201 iii.vii.xix Pg 24


    Npnf-201 iii.vii.xix Pg 24


    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 viii.iv.cxxvi Pg 4
    Gen. xxxii. 24; 30.

    and asserts it was God; narrating that Jacob said, ‘I have seen God face to face, and my life is preserved.’ And it is recorded that he called the place where He wrestled with him, appeared to and blessed him, the Face of God (Peniel). And Moses says that God appeared also to Abraham near the oak in Mamre, when he was sitting at the door of his tent at mid-day. Then he goes on to say: ‘And he lifted up his eyes and looked, and, behold, three men stood before him; and when he saw them, he ran to meet them.’2442

    2442


    Anf-02 vi.iii.i.vii Pg 19.1


    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 v.iv.v.xxxiii Pg 6
    What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon.  This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler).

    For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776

    4776 Ab actu.

    relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777

    4777 Auctorem.

    of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778

    4778 Famulatam.

    to it, He hurled4779

    4779 Ammentavit.

    this sentence against them, “Ye cannot serve God and mammon.”4780

    4780


    Anf-03 v.iv.v.xxxiii Pg 6
    What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon.  This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler).

    For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776

    4776 Ab actu.

    relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777

    4777 Auctorem.

    of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778

    4778 Famulatam.

    to it, He hurled4779

    4779 Ammentavit.

    this sentence against them, “Ye cannot serve God and mammon.”4780

    4780


    Npnf-201 iii.xvi.iv Pg 23


    Anf-01 vi.ii.vi Pg 29
    Comp. Ps. xlii. 2.

    He says,1521

    1521 Cod. Sin. omits “He says.”

    “I will confess to thee in the Church in the midst1522

    1522 Cod. Sin. omits “in the midst.”

    of my brethren; and I will praise thee in the midst of the assembly of the saints.”1523

    1523


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


    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-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 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-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.xiii Pg 50
    See Gen. xxii. 1–14.

    Christ, on the other hand, in His times, carried His “wood” on His own shoulders, adhering to the horns of the cross, with a thorny crown encircling His head. For Him it behoved to be made a sacrifice on behalf of all Gentiles, who “was led as a sheep for a victim, and, like a lamb voiceless before his shearer, so opened not His mouth” (for He, when Pilate interrogated Him, spake nothing1427

    1427


    Anf-03 iv.ix.xiii Pg 50
    See Gen. xxii. 1–14.

    Christ, on the other hand, in His times, carried His “wood” on His own shoulders, adhering to the horns of the cross, with a thorny crown encircling His head. For Him it behoved to be made a sacrifice on behalf of all Gentiles, who “was led as a sheep for a victim, and, like a lamb voiceless before his shearer, so opened not His mouth” (for He, when Pilate interrogated Him, spake nothing1427

    1427


    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.xiii Pg 50
    See Gen. xxii. 1–14.

    Christ, on the other hand, in His times, carried His “wood” on His own shoulders, adhering to the horns of the cross, with a thorny crown encircling His head. For Him it behoved to be made a sacrifice on behalf of all Gentiles, who “was led as a sheep for a victim, and, like a lamb voiceless before his shearer, so opened not His mouth” (for He, when Pilate interrogated Him, spake nothing1427

    1427


    Anf-01 viii.ii.l Pg 2
    Isa. lii. 13–15, Isa. liii. 1–8.

    Accordingly, after He was crucified, even all His acquaintances forsook Him, having denied Him; and afterwards, when He had risen from the dead and appeared to them, and had taught them to read the prophecies in which all these things were foretold as coming to pass, and when they had seen Him ascending into heaven, and had believed, and had received power sent thence by Him upon them, and went to every race of men, they taught these things, and were called apostles.
    prolonged in days. And the Lord is pleased to deliver His soul from grief, to show Him light, and to form Him with knowledge, to justify the righteous who richly serveth many. And He shall bear our iniquities. Therefore He shall inherit many, and He shall divide the spoil of the strong; because His soul was delivered to death: and He was numbered with the transgressors; and He bare the sins of many, and He was delivered up for their transgressions.”1872

    1872


    Anf-01 viii.iv.cxviii Pg 7
    Isa. lii. 15, Isa. liii. 1.


    Anf-02 vi.ii.x Pg 20.1


    Treasury of Scriptural Knowledge, Chapter 8

    VERSE 	(20) - 

    Ge 4:4; 12:7,8; 13:4; 22:9; 26:25; 33:20; 35:1,7 Ex 20:24,25; 24:4-8


    PARALLEL VERSE BIBLE

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