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  • PARALLEL HISTORY BIBLE - Isaiah 30:19


    CHAPTERS: Isaiah 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     

    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

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


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    LXX- Greek Septuagint - Isaiah 30:19

    διοτι 1360 λαος 2992 αγιος 40 εν 1722 1520 σιων 4622 οικησει και 2532 ιερουσαλημ 2419 κλαυθμω εκλαυσεν 2799 5656 ελεησον 1653 5657 με 3165 ελεησει σε 4571 την 3588 φωνην 5456 της 3588 κραυγης 2906 σου 4675 ηνικα 2259 ειδεν 1492 5627 επηκουσεν σου 4675

    Douay Rheims Bible

    For the people of Sion shall dwell in Jerusalem: weeping thou shalt not weep, he will surely have pity on thee: at the
    voice of thy cry, se soon as he shell hear, he will answer thee.

    King James Bible - Isaiah 30:19

    For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the
    voice of thy cry; when he shall hear it, he will answer thee.

    World English Bible

    For the people will dwell in Zion at Jerusalem. You will weep no more. He will surely be gracious to you at the
    voice of your cry. When he hears you, he will answer you.

    Early Church Father Links

    Npnf-211 iv.v.iv.viii Pg 6, Npnf-211 iv.v.iv.xi Pg 6

    World Wide Bible Resources


    Isaiah 30:19

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

    Anf-03 v.iv.iv.xxii Pg 5
    Pamelius regards this as a quotation from Isa. xlvi. 12, 13, only put narratively, in order to indicate briefly its realization.

    When the apostles girded their loins for this business, they renounced the elders and rulers and priests of the Jews. Well, says he, but was it not above all things that they might preach the other god?  Rather3403

    3403 Atquin.

    (that they might preach) that very self-same God, whose scripture they were with all their might fulfilling! “Depart ye, depart ye,” exclaims Isaiah; “go ye out from thence, and touch not the unclean thing,” that is blasphemy against Christ; “Go ye out of the midst of her,” even of the synagogue. “Be ye separate who bear the vessels of the Lord.”3404

    3404


    Anf-03 v.iv.vi.xvii Pg 43
    This is rather an allusion to, than a quotation of, Isa. xlvi. 12, 13.

    For the Creator’s righteousness no less than His peace was announced in Christ, as we have often shown already. Therefore he says: “He is our peace, who hath made both one”5989

    5989


    Anf-01 ii.ii.viii Pg 6
    Isa. i. 16–20.

    Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].


    Anf-01 viii.ii.xliv Pg 3
    Isa. i. 16, etc.

    And that expression, “The sword shall devour you,” does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, “The sword shall devour you: for the mouth of the Lord hath spoken it.” And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. <index subject1="Plato" title="177" id="viii.ii.xliv-p3.2"/>And so, too, Plato, when he says, “The blame is his who chooses, and God is blameless,”1858

    1858 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed. Paris, 1853.]

    took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. <index subject1="Philosophers" title="177" id="viii.ii.xliv-p4.1"/>And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. <index subject1="Fate" title="177" id="viii.ii.xliv-p4.2"/>So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl,1859

    1859 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291–298.]

    or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.


    Anf-01 ix.vi.xlii Pg 15
    Isa. i. 16.

    Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. <index subject1="Devil" subject2="the sons of the" title="525" id="ix.vi.xlii-p15.2"/><index subject1="Sons of the devil" title="525" id="ix.vi.xlii-p15.3"/>For this reason, therefore, He has termed those “angels of the devil,” and “children of the wicked one,”4448

    4448


    Anf-01 viii.ii.lxi Pg 4
    Isa. i. 16–20.


    Anf-02 vi.iii.iii.xii Pg 21.1


    Anf-02 vi.iv.v.xiv Pg 116.1


    Anf-02 iv.ii.iii.xii Pg 2.1


    Anf-03 v.iv.iii.xix Pg 6
    Isa. i. 16, 17.

    be fond of the divine expostulations:2926

    2926


    Anf-01 ix.vi.xxxvii Pg 6
    Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

    And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

    4359


    Anf-01 v.xvi.i Pg 5
    Isa. i. 19.

    And again, “Ye shall eat flesh even as herbs.”1270

    1270


    Anf-02 vi.ii.x Pg 14.1
    1588 Cod. Sin. here has the singular, “one who ruminates.”

    upon the word of the Lord. <index subject1="Animals" subject2="cloven-footed" title="144" id="vi.ii.x-p15.1"/>But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

    1589 Literally, “holy age.”

    [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

    1590 Cod. Sin. inserts again, “rightly.”

    explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


    Anf-02 vi.iv.i.xviii Pg 8.1


    Anf-02 vi.iv.vi.vi Pg 28.1


    Anf-03 v.viii.xxvi Pg 8
    Isa. i. 19.

    the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

    7467


    Anf-02 vi.iv.ii.xxii Pg 7.1


    Anf-03 iv.ix.xiii Pg 63
    See Isa. lv. 6, 7.

    in “the time of their visitation,”1440

    1440


    Anf-01 viii.iv.lxxxv Pg 0


    Anf-01 viii.iv.xxxvi Pg 4
    Ps. xxiv.

    Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’


    Anf-03 iv.iv.xx Pg 8
    Because Scripture calls idolsvanities” and “vain things.” See 2 Kings xvii. 15, Ps. xxiv. 4, Isa. lix. 4, Deut. xxxii. 21, etc.

    Whoever, therefore, honours an idol with the name of God, has fallen into idolatry.  But if I speak of them as gods, something must be added to make it appear that I do not call them gods. For even the Scripture names “gods,” but adds “their,” viz. “of the nations:” just as David does when he had named “gods,” where he says, “But the gods of the nations are demons.”328

    328


    Anf-03 v.iv.iii.xix Pg 18
    Ps. xxiv. 4, 5. He has slightly misquoted the passage.

    “For the eyes of the Lord are upon them that fear Him, upon them that hope in His mercy, to deliver their souls from death,” even eternal death, “and to nourish them in their hunger,” that is, after eternal life.2938

    2938


    Anf-01 viii.iv.lxxxv Pg 0


    Anf-01 viii.iv.xxxvi Pg 4
    Ps. xxiv.

    Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’


    Anf-02 vi.iv.vii.x Pg 11.1


    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.xviii Pg 13
    Jer. vii. 2, 3.


    Anf-01 ix.vi.xxxvii Pg 6
    Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

    And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

    4359


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


    Anf-01 ix.vi.xxxvii Pg 6
    Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

    And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

    4359


    Anf-01 v.xvi.i Pg 5
    Isa. i. 19.

    And again, “Ye shall eat flesh even as herbs.”1270

    1270


    Anf-02 vi.ii.x Pg 14.1
    1588 Cod. Sin. here has the singular, “one who ruminates.”

    upon the word of the Lord. <index subject1="Animals" subject2="cloven-footed" title="144" id="vi.ii.x-p15.1"/>But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

    1589 Literally, “holy age.”

    [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

    1590 Cod. Sin. inserts again, “rightly.”

    explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


    Anf-02 vi.iv.i.xviii Pg 8.1


    Anf-02 vi.iv.vi.vi Pg 28.1


    Anf-03 v.viii.xxvi Pg 8
    Isa. i. 19.

    the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

    7467


    Anf-01 vi.ii.xvi Pg 7
    Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

    And it so happened as the Lord had spoken. <index subject1="Temple" subject2="the true" title="147" id="vi.ii.xvi-p7.3"/>Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

    1678


    Anf-02 vi.iv.iv.xi Pg 4.1


    Anf-03 v.iv.v.xxix Pg 55
    Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX.

    that when “He looked for righteousness therefrom, there was only a cry4704

    4704


    Anf-03 v.iv.v.xxvii Pg 36
    See Isa. v. 5, 23, and x. 2.

    Of these Isaiah also says, “Woe unto them that are strong in Jerusalem!”4609

    4609


    Anf-01 ix.vi.xviii Pg 13
    Jer. vii. 2, 3.


    Anf-01 ix.vi.xxxvii Pg 6
    Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

    And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

    4359


    Anf-03 v.iv.v.xliii Pg 5
    Hos. v. 15 and vi. 1; 2.

    For who can refuse to believe that these words often revolved5168

    5168 Volutata.

    in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when “they found not the body (of the Lord Jesus),”5169

    5169


    Anf-03 iv.ix.xiii Pg 53
    Oehler refers to Hos. vi. 1; add 2 (ad init.).

    —which is His glorious resurrection—He received back into the heavens (whence withal the Spirit Himself had come to the Virgin1430

    1430


    Anf-03 v.iv.v.xliii Pg 5
    Hos. v. 15 and vi. 1; 2.

    For who can refuse to believe that these words often revolved5168

    5168 Volutata.

    in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when “they found not the body (of the Lord Jesus),”5169

    5169


    Anf-01 ix.vi.xxxvii Pg 6
    Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

    And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

    4359


    Anf-01 v.xvi.i Pg 5
    Isa. i. 19.

    And again, “Ye shall eat flesh even as herbs.”1270

    1270


    Anf-02 vi.ii.x Pg 14.1
    1588 Cod. Sin. here has the singular, “one who ruminates.”

    upon the word of the Lord. <index subject1="Animals" subject2="cloven-footed" title="144" id="vi.ii.x-p15.1"/>But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

    1589 Literally, “holy age.”

    [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

    1590 Cod. Sin. inserts again, “rightly.”

    explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


    Anf-02 vi.iv.i.xviii Pg 8.1


    Anf-02 vi.iv.vi.vi Pg 28.1


    Anf-03 v.viii.xxvi Pg 8
    Isa. i. 19.

    the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

    7467


    Anf-02 vi.iv.ii.xxii Pg 7.1


    Anf-03 iv.ix.xiii Pg 63
    See Isa. lv. 6, 7.

    in “the time of their visitation,”1440

    1440


    Anf-01 ii.ii.viii Pg 2
    Ezek. xxxiii. 11.

    adding, moreover, this gracious declaration, “Repent, O house of Israel, of your iniquity.39

    39


    Anf-01 v.vi.xi Pg 6
    Comp. Ezek. xviii. 23; 32, Ezek. xxxiii. 11; 2 Pet. iii. 9.

    <index subject1="Judged in the flesh" title="85" id="v.vi.xi-p6.4"/><index subject1="Salutations to Churches, etc." title="85" id="v.vi.xi-p6.5"/>The love of the brethren at Troas salutes you; whence also I write to you by Burrhus,971

    971 The ms. has “Burgus.”

    who was sent along with me by the Ephesians and Smyrnæans, to show their respect:972

    972 Or, “for the sake of honour.”

    whom the Lord Jesus Christ will requite, in whom they hope, in flesh, and soul, and spirit, and faith, and love, and concord. <index subject1="Benediction, forms of" title="85" id="v.vi.xi-p8.1"/><index subject1="Holy Spirit" title="85" id="v.vi.xi-p8.2"/>Fare ye well in the Lord Jesus Christ, our common hope, in the Holy Ghost.


    Anf-01 viii.iv.xlvii Pg 7
    Ezek. xxxiii. 11–20.

    tells, repents of sins; and reckons sinful, unrighteous, and impious the man who fails away from piety and righteousness to unrighteousness and ungodliness. Wherefore also our Lord Jesus Christ said, ‘In whatsoever things I shall take you, in these I shall judge you.’ ”2094

    2094


    Anf-02 vi.iv.ii.vii Pg 12.1


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


    Anf-02 vi.iv.ii.xxiii Pg 29.1


    Anf-03 v.iv.iii.xiii Pg 11
    Ezek. xxxiii. 11.

    be feared, because He dislikes the sinners who do not repent. Accordingly, the divine law enjoins duties in respect of both these attributes: Thou shalt love God, and, Thou shalt fear God. It proposed one for the obedient man, the other for the transgressor.2866

    2866


    Anf-03 v.iv.v.x Pg 16
    Ezek. xxxiii. 11.

    You will first have to deny that the Creator ever forgave sins; then you must in reason show3775

    3775 Consequens est ut ostendas.

    that He never ordained any such prerogative for His Christ; and so you will prove how novel is that boasted3776

    3776 Istam.

    benevolence of the, of course, novel Christ when you shall have proved that it is neither compatible with3777

    3777 Parem.

    the Creator nor predicted by the Creator.  But whether to remit sins can appertain to one who is said to be unable to retain them, and whether to absolve can belong to him who is incompetent even to condemn, and whether to forgive is suitable to him against whom no offence can be committed, are questions which we have encountered elsewhere,3778

    3778 See book i. chap. xxvi.–xxviii.

    when we preferred to drop suggestions3779

    3779 Admonere.

    rather than treat them anew.3780

    3780 Retractare: give a set treatise about them.

    Concerning the Son of man our rule3781

    3781 Præscriptio.

    is a twofold one: that Christ cannot lie, so as to declare Himself the Son of man, if He be not truly so; nor can He be constituted the Son of man, unless He be born of a human parent, either father or mother. And then the discussion will turn on the point, of which human parent He ought to be accounted the son—of the father or the mother?  Since He is (begotten) of God the Father, He is not, of course, (the son) of a human father. If He is not of a human father, it follows that He must be (the son) of a human mother. If of a human mother, it is evident that she must be a virgin. For to whom a human father is not ascribed, to his mother a husband will not be reckoned; and then to what mother a husband is not reckoned, the condition of virginity belongs.3782

    3782 To secure terseness in the premisses, we are obliged to lengthen out the brief terms of the conclusion, virgo est.

    But if His mother be not a virgin, two fathers will have to be reckoned to Him—a divine and a human one. For she must have a husband, not to be a virgin; and by having a husband, she would cause two fathers—one divine, the other human—to accrue to Him, who would thus be Son both of God and of a man. Such a nativity (if one may call it so)3783

    3783 Si forte.

    the mythic stories assign to Castor or to Hercules. Now, if this distinction be observed, that is to say, if He be Son of man as born of His mother, because not begotten of a father, and His mother be a virgin, because His father is not human—He will be that Christ whom Isaiah foretold that a virgin should conceive,3784

    3784


    Anf-03 v.iv.vi.xi Pg 13
    Ezek. xxxiii. 11.

    Now, if Marcion’s god has exhibited or proclaimed any such thing as this, I will allow him to be “the Father of mercies.” Since, however, he ascribes to him this title only from the time he has been revealed, as if he were the father of mercies from the time only when he began to liberate the human race, then we on our side, too,5690

    5690 Atquin et nos.

    adopt the same precise date of his alleged revelation; but it is that we may deny him! It is then not competent to him to ascribe any quality to his god, whom indeed he only promulged by the fact of such an ascription; for only if it were previously evident that his god had an existence, could he be permitted to ascribe an attribute to him. The ascribed attribute is only an accident; but accidents5691

    5691 The Contingent qualities in logic.

    are preceded by the statement of the thing itself of which they are predicated, especially when another claims the attribute which is ascribed to him who has not been previously shown to exist. Our denial of his existence will be all the more peremptory, because of the fact that the attribute which is alleged in proof of it belongs to that God who has been already revealed. Therefore “the New Testament” will appertain to none other than Him who promised it—if not “its letter, yet its spirit;”5692

    5692


    Anf-03 v.x.i Pg 15
    Ezek. xxxiii. 11.

    And how is He eager for the death of those who are not sinners? Whom will not these, and perhaps other subtle devices containing heretical poisons, pierce either for doubt if not for destruction, or for irritation if not for death? As for you, therefore, do you, if faith is on the alert, smite on the spot the scorpion with a curse, so far as you can, with your sandal, and leave it dying in its own stupefaction? But if it gluts the wound, it drives the poison inwards, and makes it hasten into the bowels; forthwith all the former senses become dull, the blood of the mind freezes, the flesh of the spirit pines away, loathing for the Christian name is accompanied by a sense of sourness. Already the understanding also seeks for itself a place where it may throw up; and thus, once for all, the weakness with which it has been smitten breathes out wounded faith either in heresy or in heathenism. And now the present state of matters is such, that we are in the midst of an intense heat, the very dog-star of persecution,—a state originating doubtless with the dog-headed one himself.8223

    8223 i.e. the devil.—Tr.

    Of some Christians the fire, of others the sword, of others the beasts, have made trial; others are hungering in prison for the martyrdoms of which they have had a taste in the meantime by being subjected to clubs and claws8224

    8224 An instrument of torture, so called.—Tr.

    besides. We ourselves, having been appointed for pursuit, are like hares being hemmed in from a distance; and heretics go about according to their wont.  Therefore the state of the times has prompted me to prepare by my pen, in opposition to the little beasts which trouble our sect, our antidote against poison, that I may thereby effect cures.  You who read will at the same time drink. Nor is the draught bitter. If the utterances of the Lord are sweeter than honey and the honeycombs,8225

    8225


    Anf-03 vi.ii.iv Pg 4
    Dan. vii. 24, very loosely quoted.

    In like manner Daniel says concerning the same, “And I beheld the fourth beast, wicked and powerful, and more savage than all the beasts of the earth, and how from it sprang up ten horns, and out of them a little budding horn, and how it subdued under one three of the great horns.”1471

    1471


    Anf-03 vi.iii.xx Pg 4
    Perhaps Tertullian is referring to Prov. xxviii. 13. If we confess now, we shall be forgiven, and not put to shame at the judgment day.

    for we do at the same time both make satisfaction8746

    8746 See de Orat. c. xxiii. ad fin., and the note there.

    for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. “Watch and pray,” saith (the Lord), “lest ye fall into temptation.”8747

    8747


    Anf-01 ii.ii.viii Pg 6
    Isa. i. 16–20.

    Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].


    Anf-01 viii.ii.xliv Pg 3
    Isa. i. 16, etc.

    And that expression, “The sword shall devour you,” does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, “The sword shall devour you: for the mouth of the Lord hath spoken it.” And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. <index subject1="Plato" title="177" id="viii.ii.xliv-p3.2"/>And so, too, Plato, when he says, “The blame is his who chooses, and God is blameless,”1858

    1858 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed. Paris, 1853.]

    took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. <index subject1="Philosophers" title="177" id="viii.ii.xliv-p4.1"/>And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. <index subject1="Fate" title="177" id="viii.ii.xliv-p4.2"/>So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl,1859

    1859 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291–298.]

    or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.


    Anf-01 ix.vi.xlii Pg 15
    Isa. i. 16.

    Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. <index subject1="Devil" subject2="the sons of the" title="525" id="ix.vi.xlii-p15.2"/><index subject1="Sons of the devil" title="525" id="ix.vi.xlii-p15.3"/>For this reason, therefore, He has termed those “angels of the devil,” and “children of the wicked one,”4448

    4448


    Anf-01 viii.ii.lxi Pg 4
    Isa. i. 16–20.


    Anf-02 vi.iii.iii.xii Pg 21.1


    Anf-02 vi.iv.v.xiv Pg 116.1


    Anf-02 iv.ii.iii.xii Pg 2.1


    Anf-03 v.iv.iii.xix Pg 6
    Isa. i. 16, 17.

    be fond of the divine expostulations:2926

    2926


    Anf-01 ix.vi.xxxvii Pg 6
    Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

    And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

    4359


    Anf-01 v.xvi.i Pg 5
    Isa. i. 19.

    And again, “Ye shall eat flesh even as herbs.”1270

    1270


    Anf-02 vi.ii.x Pg 14.1
    1588 Cod. Sin. here has the singular, “one who ruminates.”

    upon the word of the Lord. <index subject1="Animals" subject2="cloven-footed" title="144" id="vi.ii.x-p15.1"/>But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

    1589 Literally, “holy age.”

    [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

    1590 Cod. Sin. inserts again, “rightly.”

    explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


    Anf-02 vi.iv.i.xviii Pg 8.1


    Anf-02 vi.iv.vi.vi Pg 28.1


    Anf-03 v.viii.xxvi Pg 8
    Isa. i. 19.

    the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

    7467


    Anf-02 vi.iv.ii.xxii Pg 7.1


    Anf-03 iv.ix.xiii Pg 63
    See Isa. lv. 6, 7.

    in “the time of their visitation,”1440

    1440


    Anf-01 ii.ii.viii Pg 3
    Ezek. xviii. 30.

    Say to the children of My people, Though your sins reach from earth to heaven, I and though they be redder40

    40


    Anf-03 vi.ii.iv Pg 3
    The Latin reads, “Daniel” instead of “Enoch;” comp. Dan. ix. 24–27.

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

    1470


    Anf-02 vi.iii.i.x Pg 16.1


    Anf-01 ix.viii.xxxvi Pg 7
    Rom. x. 8; Deut. xxx. 14.

    as the same apostle declares, being easy of comprehension to those who are obedient. For it renders us like to Christ, if we experience “the power of his resurrection and the fellowship of His sufferings.”4864

    4864


    Anf-01 v.iv.vii Pg 8
    Ps. lxxxv. 9.

    And says He, “Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words?”772

    772


    Anf-01 ix.vi.v Pg 4
    Isa. xxvii. 6.

    The fruit, therefore, having been sown throughout all the world, she (Jerusalem) was deservedly forsaken, and those things which had formerly brought forth fruit abundantly were taken away; for from these, according to the flesh, were Christ and the apostles enabled to bring forth fruit. But now these are no longer useful for bringing forth fruit. For all things which have a beginning in time must of course have an end in time also.


    Anf-01 viii.iv.cxx Pg 4
    Gen. xlix. 10.

    And it is plain that this was spoken not of Judah, but of Christ. For all we out of all nations do expect not Judah, but Jesus, who led your fathers out of Egypt. For the prophecy referred even to the advent of Christ: ‘Till He come for whom this is laid up, and He shall be the expectation of nations.’ Jesus came, therefore, as we have shown at length, and is expected again to appear above the clouds; whose name you profane, and labour hard to get it profaned over all the earth. It were possible for me, sirs,” I continued, “to contend against you about the reading which you so interpret, saying it is written, ‘Till the things laid up for Him come;’ though the Seventy have not so explained it, but thus, ‘Till He comes for whom this is laid up.’ But since what follows indicates that the reference is to Christ (for it is, ‘and He shall be the expectation of nations’), I do not proceed to have a mere verbal controversy with you, as I have not attempted to establish proof about Christ from the passages of Scripture which are not admitted by you2409

    2409 [Note this important point. He forbears to cite the New Testament.]

    which I quoted from the words of Jeremiah the prophet, and Esdras, and David; but from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. ‘For they shall come,’ He said, ‘from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.’2410

    2410


    Anf-01 viii.ii.xxxii Pg 2
    Gen. xlix. 10.

    It is yours to make accurate inquiry, and ascertain up to whose time the Jews had a lawgiver and king of their own. Up to the time of Jesus Christ, who taught us, and interpreted the prophecies which were not yet understood, [they had a lawgiver] as was foretold by the holy and divine Spirit of prophecy through Moses, “that a ruler would not fail the Jews until He should come for whom the kingdom was reserved” (for Judah was the forefather of the Jews, from whom also they have their name of Jews); and after He (i.e., Christ) appeared, you began to rule the Jews, and gained possession of all their territory. And the prophecy, “He shall be the expectation of the nations,” signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judæa, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, “binding His foal to the vine, and washing His robe in the blood of the grape,” was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you. And after this He was crucified, that the rest of the prophecy might be fulfilled. <index subject1="Christ Jesus" subject2="blood of" title="173" id="viii.ii.xxxii-p2.2"/>For this “washing His robe in the blood of the grape” was predictive of the passion He was to endure, cleansing by His blood those who believe on Him. For what is called by the Divine Spirit through the prophet “His robe,” are those men who believe in Him in whom abideth the seed1828

    1828 Grabe would here read, not σπέρμα, but πνεῦμα, the spirit; but the Benedictine, Otto, and Trollope all think that no change should be made.

    of God, the Word. And what is spoken of as “the blood of the grape,” signifies that He who should appear would have blood, though not of the seed of man, but of the power of God. <index subject1="Christ Jesus" subject2="called the Word" title="173" id="viii.ii.xxxii-p3.3"/>And the first power after God the Father and Lord of all is the Word, who is also the Son; and of Him we will, in what follows, relate how He took flesh and became man. For as man did not make the blood of the vine, but God, so it was hereby intimated that the blood should not be of human seed, but of divine power, as we have said above. And Isaiah, another prophet, foretelling the same things in other words, spoke thus: “A star shall rise out of Jacob, and a flower shall spring from the root of Jesse; and His arm shall the nations trust.1829

    1829


    Anf-01 v.vi.ix Pg 12
    Gen. xlix. 10.

    have been fulfilled in the Gospel, [our Lord saying,] “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”964

    964


    Anf-01 viii.ii.liv Pg 2
    Gen. xlix. 10.

    The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine1883

    1883 In the ms. the reading is οἶνον (wine); but as Justin’s argument seems to require ὄνον (an ass), Sylburg inserted this latter word in his edition; and this reading is approved by Grabe and Thirlby, and adopted by Otto and Trollope. It may be added, that ἀναγράφουσι is much more suitable to ὄνον than to οἶνον.

    [or, the ass] among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. And because in the prophecy of Moses it had not been expressly intimated whether He who was to come was the Son of God, and whether He would, riding on the foal, remain on earth or ascend into heaven, and because the name of “foal” could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, “Strong as a giant to run his course,”1884

    1884


    Anf-01 viii.iv.lii Pg 2
    [Bible:Gen.49.11 Bible:Gen.49.18 Bible:Gen.49.24">Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.]

    that there would be two advents of Christ, and that in the first He would suffer, and that after He came there would be neither prophet nor king in your nation (I proceeded), and that the nations who believed in the suffering Christ would look for His future appearance. And for this reason the Holy Spirit had uttered these truths in a parable, and obscurely: for,” I added, “it is said, ‘Judah, thy brethren have praised thee: thy hands [shall be] on the neck of thine enemies; the sons of thy father shall worship thee. Judah is a lion’s whelp; from the germ, my son, thou art sprung up. Reclining, he lay down like a lion, and like [a lion’s] whelp: who shall raise him up? A ruler shall not depart from Judah, or a leader from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine. He shall wash his garments in wine, and his vesture in the blood of the grape. His eyes shall be bright with2113

    2113 Or, “in comparison of.”

    wine, and his teeth white like milk.’2114

    2114


    Anf-01 ix.vi.xi Pg 11
    Gen. xlix. 10–12, LXX.

    For, let those who have the reputation of investigating everything, inquire at what time a prince and leader failed out of Judah, and who is the hope of the nations, who also is the vine, what was the ass’s colt [referred to as] His, what the clothing, and what the eyes, what the teeth, and what the wine, and thus let them investigate every one of the points mentioned; and they shall find that there was none other announced than our Lord, Christ Jesus. Wherefore Moses, when chiding the ingratitude of the people, said, “Ye infatuated people, and unwise, do ye thus requite the Lord?”3925

    3925


    Anf-01 viii.iv.cxx Pg 4
    Gen. xlix. 10.

    And it is plain that this was spoken not of Judah, but of Christ. For all we out of all nations do expect not Judah, but Jesus, who led your fathers out of Egypt. For the prophecy referred even to the advent of Christ: ‘Till He come for whom this is laid up, and He shall be the expectation of nations.’ Jesus came, therefore, as we have shown at length, and is expected again to appear above the clouds; whose name you profane, and labour hard to get it profaned over all the earth. It were possible for me, sirs,” I continued, “to contend against you about the reading which you so interpret, saying it is written, ‘Till the things laid up for Him come;’ though the Seventy have not so explained it, but thus, ‘Till He comes for whom this is laid up.’ But since what follows indicates that the reference is to Christ (for it is, ‘and He shall be the expectation of nations’), I do not proceed to have a mere verbal controversy with you, as I have not attempted to establish proof about Christ from the passages of Scripture which are not admitted by you2409

    2409 [Note this important point. He forbears to cite the New Testament.]

    which I quoted from the words of Jeremiah the prophet, and Esdras, and David; but from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. ‘For they shall come,’ He said, ‘from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.’2410

    2410


    Anf-01 viii.ii.xxxii Pg 2
    Gen. xlix. 10.

    It is yours to make accurate inquiry, and ascertain up to whose time the Jews had a lawgiver and king of their own. Up to the time of Jesus Christ, who taught us, and interpreted the prophecies which were not yet understood, [they had a lawgiver] as was foretold by the holy and divine Spirit of prophecy through Moses, “that a ruler would not fail the Jews until He should come for whom the kingdom was reserved” (for Judah was the forefather of the Jews, from whom also they have their name of Jews); and after He (i.e., Christ) appeared, you began to rule the Jews, and gained possession of all their territory. And the prophecy, “He shall be the expectation of the nations,” signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judæa, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, “binding His foal to the vine, and washing His robe in the blood of the grape,” was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you. And after this He was crucified, that the rest of the prophecy might be fulfilled. <index subject1="Christ Jesus" subject2="blood of" title="173" id="viii.ii.xxxii-p2.2"/>For this “washing His robe in the blood of the grape” was predictive of the passion He was to endure, cleansing by His blood those who believe on Him. For what is called by the Divine Spirit through the prophet “His robe,” are those men who believe in Him in whom abideth the seed1828

    1828 Grabe would here read, not σπέρμα, but πνεῦμα, the spirit; but the Benedictine, Otto, and Trollope all think that no change should be made.

    of God, the Word. And what is spoken of as “the blood of the grape,” signifies that He who should appear would have blood, though not of the seed of man, but of the power of God. <index subject1="Christ Jesus" subject2="called the Word" title="173" id="viii.ii.xxxii-p3.3"/>And the first power after God the Father and Lord of all is the Word, who is also the Son; and of Him we will, in what follows, relate how He took flesh and became man. For as man did not make the blood of the vine, but God, so it was hereby intimated that the blood should not be of human seed, but of divine power, as we have said above. And Isaiah, another prophet, foretelling the same things in other words, spoke thus: “A star shall rise out of Jacob, and a flower shall spring from the root of Jesse; and His arm shall the nations trust.1829

    1829


    Anf-01 v.vi.ix Pg 12
    Gen. xlix. 10.

    have been fulfilled in the Gospel, [our Lord saying,] “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”964

    964


    Anf-01 viii.ii.liv Pg 2
    Gen. xlix. 10.

    The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine1883

    1883 In the ms. the reading is οἶνον (wine); but as Justin’s argument seems to require ὄνον (an ass), Sylburg inserted this latter word in his edition; and this reading is approved by Grabe and Thirlby, and adopted by Otto and Trollope. It may be added, that ἀναγράφουσι is much more suitable to ὄνον than to οἶνον.

    [or, the ass] among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. And because in the prophecy of Moses it had not been expressly intimated whether He who was to come was the Son of God, and whether He would, riding on the foal, remain on earth or ascend into heaven, and because the name of “foal” could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, “Strong as a giant to run his course,”1884

    1884


    Anf-01 viii.iv.lii Pg 2
    [Bible:Gen.49.11 Bible:Gen.49.18 Bible:Gen.49.24">Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.]

    that there would be two advents of Christ, and that in the first He would suffer, and that after He came there would be neither prophet nor king in your nation (I proceeded), and that the nations who believed in the suffering Christ would look for His future appearance. And for this reason the Holy Spirit had uttered these truths in a parable, and obscurely: for,” I added, “it is said, ‘Judah, thy brethren have praised thee: thy hands [shall be] on the neck of thine enemies; the sons of thy father shall worship thee. Judah is a lion’s whelp; from the germ, my son, thou art sprung up. Reclining, he lay down like a lion, and like [a lion’s] whelp: who shall raise him up? A ruler shall not depart from Judah, or a leader from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine. He shall wash his garments in wine, and his vesture in the blood of the grape. His eyes shall be bright with2113

    2113 Or, “in comparison of.”

    wine, and his teeth white like milk.’2114

    2114


    Anf-01 ix.vi.xi Pg 11
    Gen. xlix. 10–12, LXX.

    For, let those who have the reputation of investigating everything, inquire at what time a prince and leader failed out of Judah, and who is the hope of the nations, who also is the vine, what was the ass’s colt [referred to as] His, what the clothing, and what the eyes, what the teeth, and what the wine, and thus let them investigate every one of the points mentioned; and they shall find that there was none other announced than our Lord, Christ Jesus. Wherefore Moses, when chiding the ingratitude of the people, said, “Ye infatuated people, and unwise, do ye thus requite the Lord?”3925

    3925


    Anf-01 viii.iv.xxxiv Pg 0


    Anf-01 viii.iv.xxxiv Pg 2
    Ps. lxxii.

    And at the close of this Psalm which I have quoted, it is written, ‘The hymns of David the son of Jesse are ended.’2034

    2034 [A striking passage in De Maistre (Œuvres, vol. vi. p. 275) is worthy of comparison.]

    Moreover, that Solomon was a renowned and great king, by whom the temple called that at Jerusalem was built, I know; but that none of those things mentioned in the Psalm happened to him, is evident. For neither did all kings worship him; nor did he reign to the ends of the earth; nor did his enemies, falling before him, lick the dust. Nay, also, I venture to repeat what is written in the book of Kings as committed by him, how through a woman’s influence he worshipped the idols of Sidon, which those of the Gentiles who know God, the Maker of all things through Jesus the crucified, do not venture to do, but abide every torture and vengeance even to the extremity of death, rather than worship idols, or eat meat offered to idols.”


    Npnf-201 iv.viii.xvii Pg 11


    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 iv.ix.xiv Pg 34
    Or, “unto eternity.” Comp. Bible:Ps.89.35-Ps.89.37">2 Sam. (2 Kings in LXX.) vii. 13; 1 Chron. xvii. 12; Ps. lxxxix. 3, 4, 29, 35, 36, 37 (in LXX. Bible:Ps.88.38">Ps. lxxxviii. 4, 5, 30, 36, 37, 38).

    is more suitable to Christ, God’s Son, than to Solomon,—a temporal king, to wit, who reigned over Israel alone. For at the present day nations are invoking Christ which used not to know Him; and peoples at the present day are fleeing in a body to the Christ of whom in days bygone they were ignorant1475

    1475


    Anf-01 ix.vi.iv Pg 3
    Ps. cii. 25–28. The cause of the difference in the numbering of the Psalms is that the Septuagint embraces in one psalm—the ninth—the two which form the ninth and tenth in the Hebrew text.

    pointing out plainly what things they are that pass away, and who it is that doth endure for ever—God, together with His servants. And in like manner Esaias says: “Lift up your eyes to the heavens, and look upon the earth beneath; for the heaven has been set together as smoke, and the earth shall wax old like a garment, and they who dwell therein shall die in like manner. But my salvation shall be for ever, and my righteousness shall not pass away.”3832

    3832


    Anf-01 ix.iii.xxxv Pg 8
    Ps. cxlviii. 5, 6.

    And again, He thus speaks respecting the salvation of man: “He asked life of Thee, and Thou gavest him length of days for ever and ever;”3292

    3292


    Anf-01 viii.iv.cxxxviii Pg 2
    Isa. liv. 9 comes nearer to these words than any other passage; but still the exact quotation is not in Isaiah, or in any other part of Scripture. [It is quite probable that Isa. liv. 9 was thus misunderstood by the Jews, as Trypho seems to acquiesce.]

    By this which God said was meant that the mystery of saved men appeared in the deluge. For righteous Noah, along with the other mortals at the deluge, i.e., with his own wife, his three sons and their wives, being eight in number, were a symbol of the eighth day, wherein Christ appeared when He rose from the dead, for ever the first in power. For Christ, being the first-born of every creature, became again the chief of another race regenerated by Himself through water, and faith, and wood, containing the mystery of the cross; even as Noah was saved by wood when he rode over the waters with his household. Accordingly, when the prophet says, ‘I saved thee in the times of Noah,’ as I have already remarked, he addresses the people who are equally faithful to God, and possess the same signs. For when Moses had the rod in his hands, he led your nation through the sea. And you believe that this was spoken to your nation only, or to the land. But the whole earth, as the Scripture says, was inundated, and the water rose in height fifteen cubits above all the mountains: so that it is evident this was not spoken to the land, but to the people who obeyed Him: for whom also He had before prepared a resting-place in Jerusalem, as was previously demonstrated by all the symbols of the deluge; I mean, that by water, faith, and wood, those who are afore-prepared, and who repent of the sins which they have committed, shall escape from the impending judgment of God.


    Anf-01 viii.iv.cxxxviii Pg 2
    Isa. liv. 9 comes nearer to these words than any other passage; but still the exact quotation is not in Isaiah, or in any other part of Scripture. [It is quite probable that Isa. liv. 9 was thus misunderstood by the Jews, as Trypho seems to acquiesce.]

    By this which God said was meant that the mystery of saved men appeared in the deluge. For righteous Noah, along with the other mortals at the deluge, i.e., with his own wife, his three sons and their wives, being eight in number, were a symbol of the eighth day, wherein Christ appeared when He rose from the dead, for ever the first in power. For Christ, being the first-born of every creature, became again the chief of another race regenerated by Himself through water, and faith, and wood, containing the mystery of the cross; even as Noah was saved by wood when he rode over the waters with his household. Accordingly, when the prophet says, ‘I saved thee in the times of Noah,’ as I have already remarked, he addresses the people who are equally faithful to God, and possess the same signs. For when Moses had the rod in his hands, he led your nation through the sea. And you believe that this was spoken to your nation only, or to the land. But the whole earth, as the Scripture says, was inundated, and the water rose in height fifteen cubits above all the mountains: so that it is evident this was not spoken to the land, but to the people who obeyed Him: for whom also He had before prepared a resting-place in Jerusalem, as was previously demonstrated by all the symbols of the deluge; I mean, that by water, faith, and wood, those who are afore-prepared, and who repent of the sins which they have committed, shall escape from the impending judgment of God.


    Anf-01 ix.vi.xviii Pg 17
    Isa. xliii. 23, 24.

    He says, therefore, “Upon this man will I look, even upon him that is humble, and meek, and who trembles at My words.”4021

    4021


    Anf-01 viii.iv.cxx Pg 4
    Gen. xlix. 10.

    And it is plain that this was spoken not of Judah, but of Christ. For all we out of all nations do expect not Judah, but Jesus, who led your fathers out of Egypt. For the prophecy referred even to the advent of Christ: ‘Till He come for whom this is laid up, and He shall be the expectation of nations.’ Jesus came, therefore, as we have shown at length, and is expected again to appear above the clouds; whose name you profane, and labour hard to get it profaned over all the earth. It were possible for me, sirs,” I continued, “to contend against you about the reading which you so interpret, saying it is written, ‘Till the things laid up for Him come;’ though the Seventy have not so explained it, but thus, ‘Till He comes for whom this is laid up.’ But since what follows indicates that the reference is to Christ (for it is, ‘and He shall be the expectation of nations’), I do not proceed to have a mere verbal controversy with you, as I have not attempted to establish proof about Christ from the passages of Scripture which are not admitted by you2409

    2409 [Note this important point. He forbears to cite the New Testament.]

    which I quoted from the words of Jeremiah the prophet, and Esdras, and David; but from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. ‘For they shall come,’ He said, ‘from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.’2410

    2410


    Anf-01 viii.ii.xxxii Pg 2
    Gen. xlix. 10.

    It is yours to make accurate inquiry, and ascertain up to whose time the Jews had a lawgiver and king of their own. Up to the time of Jesus Christ, who taught us, and interpreted the prophecies which were not yet understood, [they had a lawgiver] as was foretold by the holy and divine Spirit of prophecy through Moses, “that a ruler would not fail the Jews until He should come for whom the kingdom was reserved” (for Judah was the forefather of the Jews, from whom also they have their name of Jews); and after He (i.e., Christ) appeared, you began to rule the Jews, and gained possession of all their territory. And the prophecy, “He shall be the expectation of the nations,” signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judæa, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, “binding His foal to the vine, and washing His robe in the blood of the grape,” was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you. And after this He was crucified, that the rest of the prophecy might be fulfilled. <index subject1="Christ Jesus" subject2="blood of" title="173" id="viii.ii.xxxii-p2.2"/>For this “washing His robe in the blood of the grape” was predictive of the passion He was to endure, cleansing by His blood those who believe on Him. For what is called by the Divine Spirit through the prophet “His robe,” are those men who believe in Him in whom abideth the seed1828

    1828 Grabe would here read, not σπέρμα, but πνεῦμα, the spirit; but the Benedictine, Otto, and Trollope all think that no change should be made.

    of God, the Word. And what is spoken of as “the blood of the grape,” signifies that He who should appear would have blood, though not of the seed of man, but of the power of God. <index subject1="Christ Jesus" subject2="called the Word" title="173" id="viii.ii.xxxii-p3.3"/>And the first power after God the Father and Lord of all is the Word, who is also the Son; and of Him we will, in what follows, relate how He took flesh and became man. For as man did not make the blood of the vine, but God, so it was hereby intimated that the blood should not be of human seed, but of divine power, as we have said above. And Isaiah, another prophet, foretelling the same things in other words, spoke thus: “A star shall rise out of Jacob, and a flower shall spring from the root of Jesse; and His arm shall the nations trust.1829

    1829


    Anf-01 v.vi.ix Pg 12
    Gen. xlix. 10.

    have been fulfilled in the Gospel, [our Lord saying,] “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”964

    964


    Anf-01 viii.ii.liv Pg 2
    Gen. xlix. 10.

    The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine1883

    1883 In the ms. the reading is οἶνον (wine); but as Justin’s argument seems to require ὄνον (an ass), Sylburg inserted this latter word in his edition; and this reading is approved by Grabe and Thirlby, and adopted by Otto and Trollope. It may be added, that ἀναγράφουσι is much more suitable to ὄνον than to οἶνον.

    [or, the ass] among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. And because in the prophecy of Moses it had not been expressly intimated whether He who was to come was the Son of God, and whether He would, riding on the foal, remain on earth or ascend into heaven, and because the name of “foal” could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, “Strong as a giant to run his course,”1884

    1884


    Anf-01 viii.iv.lii Pg 2
    [Bible:Gen.49.11 Bible:Gen.49.18 Bible:Gen.49.24">Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.]

    that there would be two advents of Christ, and that in the first He would suffer, and that after He came there would be neither prophet nor king in your nation (I proceeded), and that the nations who believed in the suffering Christ would look for His future appearance. And for this reason the Holy Spirit had uttered these truths in a parable, and obscurely: for,” I added, “it is said, ‘Judah, thy brethren have praised thee: thy hands [shall be] on the neck of thine enemies; the sons of thy father shall worship thee. Judah is a lion’s whelp; from the germ, my son, thou art sprung up. Reclining, he lay down like a lion, and like [a lion’s] whelp: who shall raise him up? A ruler shall not depart from Judah, or a leader from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine. He shall wash his garments in wine, and his vesture in the blood of the grape. His eyes shall be bright with2113

    2113 Or, “in comparison of.”

    wine, and his teeth white like milk.’2114

    2114


    Anf-01 ix.vi.xi Pg 11
    Gen. xlix. 10–12, LXX.

    For, let those who have the reputation of investigating everything, inquire at what time a prince and leader failed out of Judah, and who is the hope of the nations, who also is the vine, what was the ass’s colt [referred to as] His, what the clothing, and what the eyes, what the teeth, and what the wine, and thus let them investigate every one of the points mentioned; and they shall find that there was none other announced than our Lord, Christ Jesus. Wherefore Moses, when chiding the ingratitude of the people, said, “Ye infatuated people, and unwise, do ye thus requite the Lord?”3925

    3925


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

    and on Ezek. xxxvi.;55

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

    and by Gennadius of Marseilles.56

    56 De Ecclesiæ dogmatibus, c. 55.


    Anf-01 ix.vi.xxxvii Pg 9
    Jer. vi. 17, 18.

    It is therefore one and the same Father who planted the vineyard, who led forth the people, who sent the prophets, who sent His own Son, and who gave the vineyard to those other husbandmen that render the fruits in their season.


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

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

    2975 Honorem.

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

    2976 Infuscabit.

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

    2977 Titulus.

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

    2978


    Anf-03 v.iv.v.xiii Pg 5
    Isa. xl. 9.

    “They were mightily3907

    3907 In vigore. Or this phrase may qualify the noun thus: “They were astonished at His doctrine, in its might.”

    astonished at His doctrine; for He was teaching as one who had power.”3908

    3908


    Anf-03 v.iv.vi.ii Pg 18
    Isa. xl. 9 (Septuagint).

    Also when, with respect to the apostles personally, He says, “How beautiful are the feet of them that preach the gospel of peace, that bring good tidings of good”5252

    5252


    Anf-01 ix.iv.xiv Pg 3
    Rom. x. 15; Isa. lii. 7.

    he shows clearly that it was not merely one, but there were many who used to preach the truth. And again, in the Epistle to the Corinthians, when he had recounted all those who had seen God3529

    3529 All the previous editors accept the reading Deum without remark, but Harvey argues that it must be regarded as a mistake for Dominum. He scarcely seems, however, to give sufficient weight to the quotation which immediately follows.

    after the resurrection, he says in continuation, “But whether it were I or they, so we preach, and so ye believed,”3530

    3530


    Anf-03 v.iv.vi.v Pg 8
    Isa. lii. 7.

    For the herald of good, that is, of God’s “grace” was well aware that along with it “peace” also was to be proclaimed.5392

    5392 Pacem quam præferendam.

    Now, when he announces these blessings as “from God the Father and the Lord Jesus,”5393

    5393


    Anf-03 v.iv.iv.xxii Pg 3
    Isa. lii. 7 and Rom. x. 15.

    not of war nor evil tidings. In response to which is the psalm, “Their sound is gone through all the earth, and their words to the ends of the world;”3401

    3401


    Anf-03 v.iv.v.xiii Pg 9
    Our author’s reading of Isa. lii. 7.

    So one of the twelve (minor prophets), Nahum: “For behold upon the mountain the swift feet of Him that bringeth glad tidings of peace.”3911

    3911 Nahum i. 15.

    Moreover, concerning the voice of His prayer to the Father by night, the psalm manifestly says: “O my God, I will cry in the day-time, and Thou shalt hear; and in the night season, and it shall not be in vain to me.”3912

    3912


    Anf-03 v.iv.v.xxxiv Pg 55
    See Isa. lii. 7, xxxiii. 14 (Sept.), and Amos ix. 6.

    Down in hell, however, it was said concerning them: “They have Moses and the prophets; let them hear them!”—even those who did not believe them or at least did not sincerely4856

    4856 Omnino.

    believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raiseth up the poor from dunghills.4857

    4857


    Anf-03 v.iv.vi.ii Pg 19
    Isa. lii. 7.

    —even proclaiming the gospel to the Gentiles, because He also says, “In His name shall the Gentiles trust;”5253

    5253


    Anf-01 viii.iv.lxxxii Pg 2
    Ezek. iii. 17, 18, 19.

    And on this account we are, through fear, very earnest in desiring to converse [with men] according to the Scriptures, but not from love of money, or of glory, or of pleasure. For no man can convict us of any of these [vices]. No more do we wish to live like the rulers of your people, whom God reproaches when He says, ‘Your rulers are companions of thieves, lovers of bribes, followers of the rewards.’2275

    2275


    Anf-01 v.iii.x Pg 7
    Isa. lxii. 2; 12.

    This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,”700

    700


    Anf-01 viii.iv.cxix Pg 6
    Isa. lxii. 12.

    Therefore we are not a people to be despised, nor a barbarous race, nor such as the Carian and Phrygian nations; but God has even chosen us and He has become manifest to those who asked not after Him. ‘Behold, I am God,’ He says, ‘to the nation which called not on My name.’2405

    2405


    Anf-01 ix.vi.v Pg 3
    [Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.]

    This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835

    3835


    Anf-01 vi.ii.xvi Pg 7
    Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

    And it so happened as the Lord had spoken. <index subject1="Temple" subject2="the true" title="147" id="vi.ii.xvi-p7.3"/>Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

    1678


    Anf-03 v.viii.lviii Pg 3
    Isa. xxxv. 10.

    Well, there is nothing eternal until after the resurrection. “And sorrow and sighing,” continues he, “shall flee away.”7729

    7729


    Anf-03 v.viii.lviii Pg 4
    Ver. 10.

    The angel echoes the same to John: “And God shall wipe away all tears from their eyes;”7730

    7730


    Anf-02 vi.iii.i.x Pg 21.1


    Anf-02 iv.ii.iii.xii Pg 4.1


    Anf-02 vi.iv.v.i Pg 24.1


    Anf-03 v.iv.v.xxiv Pg 50
    Isa. xxxv. 8, 9, Sept.

    he points out the way of faith, by which we shall reach to God; and then to this way of faith he promises this utter crippling4462

    4462 Evacuationem.

    and subjugation of all noxious animals.  Lastly, you may discover the suitable times of the promise, if you read what precedes the passage: “Be strong, ye weak hands and ye feeble knees: then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart, and the tongue of the dumb shall be articulate.”4463

    4463


    Npnf-201 iii.xvi.iv Pg 141


    Anf-03 v.iv.iv.xxii Pg 7
    Isa. lii. 11.

    For already had the Lord, according to the preceding words (of the prophet), revealed His Holy One with His arm, that is to say, Christ by His mighty power, in the eyes of the nations, so that all the3405

    3405 Universæ.

    nations and the utmost parts of the earth have seen the salvation, which was from God. By thus departing from Judaism itself, when they exchanged the obligations and burdens of the law for the liberty of the gospel, they were fulfilling the psalm, “Let us burst their bonds asunder, and cast away their yoke from us;” and this indeed (they did) after that “the heathen raged, and the people imagined vain devices;” after that “the kings of the earth set themselves, and the rulers took their counsel together against the Lord, and against His Christ.”3406

    3406


    Anf-03 v.iv.vi.xviii Pg 22
    Isa. lii. 11; quoted in 2 Cor. vi. 17.

    (The apostle says further:) “Be not drunk with wine, wherein is excess,”6023

    6023


    Treasury of Scriptural Knowledge, Chapter 30

    VERSE 	(19) - 

    Isa 10:24; 12:6; 46:13; 65:9 Jer 31:6,12; 50:4,5,28; 51:10 Eze 20:40


    PARALLEL VERSE BIBLE

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