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PARALLEL HISTORY BIBLE - Job 11:8


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LXX- Greek Septuagint - Job 11:8

υψηλος ο 3588 3739 ουρανος 3772 και 2532 τι 5100 2444 ποιησεις 4160 5692 βαθυτερα δε 1161 των 3588 εν 1722 1520 αδου 86 τι 5100 2444 οιδας 1492 5758

Douay Rheims Bible

He is higher than heaven, and what wilt thou do ? he is deeper than hell, and how wilt thou know?

King James Bible - Job 11:8

It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?

World English Bible

They are high as heaven. What can you do? They are deeper than Sheol. What can you know?

World Wide Bible Resources


Job 11:8

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

Anf-01 ix.iv.ix Pg 12
Ps. cxv. 3.

But the things established are distinct from Him who has established them, and what have been made from Him who has made them. For He is Himself uncreated, both without beginning and end, and lacking nothing. He is Himself sufficient for Himself; and still further, He grants to all others this very thing, existence; but the things which have been made by Him have received a beginning. But whatever things had a beginning, and are liable to dissolution, and are subject to and stand in need of Him who made them, must necessarily in all respects have a different term [applied to them], even by those who have but a moderate capacity for discerning such things; so that He indeed who made all things can alone, together with His Word, properly be termed God and Lord: but the things which have been made cannot have this term applied to them, neither should they justly assume that appellation which belongs to the Creator.


ecf19Oz116z86; 119:125 143:12


Anf-01 viii.ii.xxxvii Pg 3
Isa. lxvi. 1.

And again, in another place, “Your new moons and your sabbaths My soul hateth; and the great day of the fast and of ceasing from labour I cannot away with; nor, if ye come to be seen of Me, will I hear you: your hands are full of blood; and if ye bring fine flour, incense, it is abomination unto Me: the fat of lambs and the blood of bulls I do not desire. For who hath required this at your hands? But loose every bond of wickedness, tear asunder the tight knots of violent contracts, cover the houseless and naked, deal thy bread to the hungry.”1843

1843


Anf-01 vi.ii.xvi Pg 4
Isa. lxvi. 1.

Ye perceive that their hope is vain. Moreover, He again says, “Behold, they who have cast down this temple, even they shall build it up again.”1675

1675


Anf-01 viii.iv.xxii Pg 5
Isa. lxvi. 1.



Anf-01 ix.vi.iii Pg 18
Isa. lxvi. 1.

And besides this Being there is no other God; otherwise He would not be termed by the Lord either “God” or “the great King;” for a Being who can be so described admits neither of any other being compared with nor set above Him. For he who has any superior over him, and is under the power of another, this being never can be called either “God” or “the great King.”


Anf-02 v.ii.ix Pg 6.1


Anf-02 vi.ii.viii Pg 11.1


Anf-02 vi.iv.ii.ii Pg 6.1


Anf-02 vi.iv.v.xi Pg 22.1


Anf-02 vi.iv.v.xiv Pg 139.1


Anf-03 v.ix.xvi Pg 19
Isa. lxvi. 1.

in whom is every place, but Himself is in no place; who is the utmost bound of the universe;—how happens it, I say, that He (who, though) the Most High, should yet have walked in paradise towards the cool of the evening, in quest of Adam; and should have shut up the ark after Noah had entered it; and at Abraham’s tent should have refreshed Himself under an oak; and have called to Moses out of the burning bush; and have appeared as “the fourth” in the furnace of the Babylonian monarch (although He is there called the Son of man),—unless all these events had happened as an image, as a mirror, as an enigma (of the future incarnation)? Surely even these things could not have been believed even of the Son of God, unless they had been given us in the Scriptures; possibly also they could not have been believed of the Father, even if they had been given in the Scriptures, since these men bring Him down into Mary’s womb, and set Him before Pilate’s judgment-seat, and bury Him in the sepulchre of Joseph. Hence, therefore, their error becomes manifest; for, being ignorant that the entire order of the divine administration has from the very first had its course through the agency of the Son, they believe that the Father Himself was actually seen, and held converse with men, and worked, and was athirst, and suffered hunger (in spite of the prophet who says: “The everlasting God, the Lord, the Creator of the ends of the earth, shall never thirst at all, nor be hungry;”7978

7978


Npnf-201 iv.viii.ii Pg 3


Anf-03 v.iv.vi.vi Pg 48
Ps. cxviii. 8.

and the same thing is said about glorying (in princes).5471

5471


Anf-03 v.iv.v.xv Pg 53
Ps. cxviii. 8, 9.

Thus everything which is caught at by men is adjured by the Creator, down to their good words.4033

4033 Nedum benedictionem.

It is as much His property to condemn the praise and flattering words bestowed on the false prophets by their fathers, as to condemn their vexatious and persecuting treatment of the (true) prophets. As the injuries suffered by the prophets could not be imputed4034

4034 Non pertinuissent ad.

to their own God, so the applause bestowed on the false prophets could not have been displeasing to any other god but the God of the true prophets.


Anf-03 v.iv.v.xv Pg 53
Ps. cxviii. 8, 9.

Thus everything which is caught at by men is adjured by the Creator, down to their good words.4033

4033 Nedum benedictionem.

It is as much His property to condemn the praise and flattering words bestowed on the false prophets by their fathers, as to condemn their vexatious and persecuting treatment of the (true) prophets. As the injuries suffered by the prophets could not be imputed4034

4034 Non pertinuissent ad.

to their own God, so the applause bestowed on the false prophets could not have been displeasing to any other god but the God of the true prophets.


Anf-03 v.iv.v.xxvii Pg 26
Ps. cxviii. 9.

and pronounces him to be altogether wretched who places his confidence in man. But whoever4599

4599 Quodsiquis.

aims at high position, because he would glory in the officious attentions4600

4600 Officiis.

of other people, (in every such case,) inasmuch as He forbade such attentions (in the shape) of placing hope and confidence in man, He at the same time4601

4601 Idem.

censured all who were ambitious of high positions. He also inveighs against the doctors of the law themselves, because they were “lading men with burdens grievous to be borne, which they did not venture to touch with even a finger of their own;”4602

4602


Anf-03 v.iv.vi.vi Pg 49
Ps. cxviii. 9.



Anf-03 v.iv.vi.xiv Pg 41
Ps. cxviii. 9.

Patient in tribulation.”5876

5876


Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi.

So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273

1273


Anf-02 vi.iv.vi.iii Pg 26.1


Anf-01 ix.vi.xvi Pg 2
Deut. v. 22.

For this reason [He did so], that they who are willing to follow Him might keep these commandments. But when they turned themselves to make a calf, and had gone back in their minds to Egypt, desiring to be slaves instead of free-men, they were placed for the future in a state of servitude suited to their wish,—[a slavery] which did not indeed cut them off from God, but subjected them to the yoke of bondage; as Ezekiel the prophet, when stating the reasons for the giving of such a law, declares: “And their eyes were after the desire of their heart; and I gave them statutes that were not good, and judgments in which they shall not live.”3970

3970


Anf-01 ix.vi.xvii Pg 20
Deut. v. 22.

for, as I have already observed, He stood in need of nothing from them. And again Moses says: “And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart, and with all thy soul?”3999

3999


Anf-01 ix.vi.xxi Pg 25
Deut. v. 24.

For certain of these men used to see the prophetic Spirit and His active influences poured forth for all kinds of gifts; others, again, [beheld] the advent of the Lord, and that dispensation which obtained from the beginning, by which He accomplished the will of the Father with regard to things both celestial and terrestrial; and others [beheld] paternal glories adapted to the times, and to those who saw and who heard them then, and to all who were subsequently to hear them. Thus, therefore, was God revealed; for God the Father is shown forth through all these [operations], the Spirit indeed working, and the Son ministering, while the Father was approving, and man’s salvation being accomplished. As He also declares through Hosea the prophet: “I,” He says, “have multiplied visions, and have used similitudes by the ministry (in manibus) of the prophets.”4082

4082


Anf-01 ix.vi.xxi Pg 40
1 Kings xix. 11, 12.

For by such means was the prophet—very indignant, because of the transgression of the people and the slaughter of the prophets—both taught to act in a more gentle manner; and the Lord’s advent as a man was pointed out, that it should be subsequent to that law which was given by Moses, mild and tranquil, in which He would neither break the bruised reed, nor quench the smoking flax.4093

4093


Anf-01 viii.vi.xxxi Pg 3
1 Kings xix. 11, 12.

But these things pious men must understand in a higher sense with profound and meditative insight. But Plato, not attending to the words with the suitable insight, said that God exists in a fiery substance.
100:3


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


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


Anf-02 v.ii.ix Pg 3.2


Anf-02 vi.iii.iii.xii Pg 20.1


Anf-02 vi.iv.vi.xvi Pg 18.1


Anf-03 v.x.ii Pg 5
Ex. xx. 2.

Likewise in the same book of Exodus: “Ye yourselves have seen that I have talked with you from heaven. Ye shall not make unto you gods of silver, neither shall ye make unto you gods of gold.”8231

8231


Anf-02 vi.iv.ii.xix Pg 4.1


Anf-02 vi.iv.ii.xix Pg 4.1


Anf-02 vi.iv.vi.iii Pg 26.1


Anf-01 ix.vi.xvi Pg 2
Deut. v. 22.

For this reason [He did so], that they who are willing to follow Him might keep these commandments. But when they turned themselves to make a calf, and had gone back in their minds to Egypt, desiring to be slaves instead of free-men, they were placed for the future in a state of servitude suited to their wish,—[a slavery] which did not indeed cut them off from God, but subjected them to the yoke of bondage; as Ezekiel the prophet, when stating the reasons for the giving of such a law, declares: “And their eyes were after the desire of their heart; and I gave them statutes that were not good, and judgments in which they shall not live.”3970

3970


Anf-01 ix.vi.xvii Pg 20
Deut. v. 22.

for, as I have already observed, He stood in need of nothing from them. And again Moses says: “And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart, and with all thy soul?”3999

3999


Anf-01 ix.vi.xxi Pg 25
Deut. v. 24.

For certain of these men used to see the prophetic Spirit and His active influences poured forth for all kinds of gifts; others, again, [beheld] the advent of the Lord, and that dispensation which obtained from the beginning, by which He accomplished the will of the Father with regard to things both celestial and terrestrial; and others [beheld] paternal glories adapted to the times, and to those who saw and who heard them then, and to all who were subsequently to hear them. Thus, therefore, was God revealed; for God the Father is shown forth through all these [operations], the Spirit indeed working, and the Son ministering, while the Father was approving, and man’s salvation being accomplished. As He also declares through Hosea the prophet: “I,” He says, “have multiplied visions, and have used similitudes by the ministry (in manibus) of the prophets.”4082

4082


Anf-01 ix.vi.xxi Pg 40
1 Kings xix. 11, 12.

For by such means was the prophet—very indignant, because of the transgression of the people and the slaughter of the prophets—both taught to act in a more gentle manner; and the Lord’s advent as a man was pointed out, that it should be subsequent to that law which was given by Moses, mild and tranquil, in which He would neither break the bruised reed, nor quench the smoking flax.4093

4093


Anf-01 viii.vi.xxxi Pg 3
1 Kings xix. 11, 12.

But these things pious men must understand in a higher sense with profound and meditative insight. But Plato, not attending to the words with the suitable insight, said that God exists in a fiery substance.


Anf-01 viii.iv.xxvii Pg 2
Isa. lviii. 13, 14.


Anf-03 v.iv.v.xii Pg 42
Isa. lviii. 13 and lvi. 2.

He declared them to be “true, and delightful, and inviolable.” Thus Christ did not at all rescind the Sabbath: He kept the law thereof, and both in the former case did a work which was beneficial to the life of His disciples, for He indulged them with the relief of food when they were hungry, and in the present instance cured the withered hand; in each case intimating by facts, “I came not to destroy, the law, but to fulfil it,”3893

3893


Anf-01 viii.iv.xxvii Pg 2
Isa. lviii. 13, 14.


Anf-01 ix.vii.xxxv Pg 9
Isa. lviii. 14.

This is what the Lord declared: “Happy are those servants whom the Lord when He cometh shall find watching. Verily I say unto you, that He shall gird Himself, and make them to sit down [to meat], and will come forth and serve them. And if He shall come in the evening watch, and find them so, blessed are they, because He shall make them sit down, and minister to them; or if this be in the second, or it be in the third, blessed are they.”4754

4754 *marg:


Anf-03 v.iv.v.xv Pg 42
Ps. xlix. 16, 17.

So also in Psalm lxi.: “Do not desire riches; and if they do yield you their lustre,4022

4022 Relucent.

do not set your heart upon them.”4023

4023 *title


Anf-02 vi.iv.i.xxvii Pg 7.1


Anf-01 ix.vi.xvii Pg 18
Deut. viii. 3.

And it enjoined love to God, and taught just dealing towards our neighbour, that we should neither be unjust nor unworthy of God, who prepares man for His friendship through the medium of the Decalogue, and likewise for agreement with his neighbour,—matters which did certainly profit man himself; God, however, standing in no need of anything from man.


Anf-01 ix.vii.xxii Pg 8
Deut. viii. 3.

As to those words [of His enemy,] “If thou be the Son of God,” [the Lord] made no remark; but by thus acknowledging His human nature He baffled His adversary, and exhausted the force of his first attack by means of His Father’s word. The corruption of man, therefore, which occurred in paradise by both [of our first parents] eating, was done away with by [the Lord’s] want of food in this world.4633

4633 The Latin of this obscure sentence is: Quæ ergo fuit in Paradiso repletio hominis per duplicem gustationem, dissoluta est per eam, quæ fuit in hoc mundo, indigentiam. Harvey thinks that repletio is an error of the translation reading ἀναπλήρωσις for ἀναπήρωσις. This conjecture is adopted above.

But he, being thus vanquished by the law, endeavoured again to make an assault by himself quoting a commandment of the law. For, bringing Him to the highest pinnacle of the temple, he said to Him, “If thou art the Son of God, cast thyself down. For it is written, That God shall give His angels charge concerning thee, and in their hands they shall bear thee up, lest perchance thou dash thy foot against a stone;”4634

4634


Anf-02 vi.iv.i.xxvii Pg 7.1


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


Anf-02 vi.iii.iii.vii Pg 10.1


Anf-03 v.viii.lxi Pg 5
Deut. viii. 3; Matt. iv. 4.

See here faint outlines of our future strength! We even, as we may be able, excuse our mouths from food, and withdraw our sexes from union. How many voluntary eunuchs are there! How many virgins espoused to Christ! How many, both of men and women, whom nature has made sterile, with a structure which cannot procreate! Now, if even here on earth both the functions and the pleasures of our members may be suspended, with an intermission which, like the dispensation itself, can only be a temporary one, and yet man’s safety is nevertheless unimpaired, how much more, when his salvation is secure, and especially in an eternal dispensation, shall we not cease to desire those things, for which, even here below, we are not unaccustomed to check our longings!


Anf-03 v.iv.v.xv Pg 41
Isa. x. 33.

And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”4021

4021


Npnf-201 iii.xvi.iv Pg 25


Anf-01 viii.iv.lxxiii Pg 0


Anf-01 viii.iv.lxxiv Pg 0


Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.



Anf-03 v.iii.iii Pg 15
1 Sam. viii. 7.

And Moses declares, “For their murmuring is not against us, but against the Lord God.”656

656


Anf-01 ii.ii.xvi Pg 7
Ps. xxii. 6–8.

Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?


Anf-01 viii.iv.xcviii Pg 0


Anf-03 iv.ix.x Pg 48
It is Ps. xxii. in our Bibles, xxi. in LXX.

“They dug,” He says, “my hands and feet”1352

1352


Anf-03 v.iv.v.xlii Pg 23
Ps. xxii. 16, 7, 8.

Of what use now is (your tampering with) the testimony of His garments? If you take it as a booty for your false Christ, still all the Psalm (compensates) the vesture of Christ.5142

5142 We append the original of these obscure sentences: “Quo jam testimonium vestimentorum? Habe falsi tui prædam; totus psalmus vestimenta sunt Christi.” The general sense is apparent. If Marcion does suppress the details about Christ’s garments at the cross, to escape the inconvenient proof they afford that Christ is the object of prophecies, yet there are so many other points of agreement between this wonderful Psalm and St. Luke’s history of the crucifixion (not expunged, as it would seem, by the heretic), that they quite compensate for the loss of this passage about the garments (Oehler).

But, behold, the very elements are shaken. For their Lord was suffering. If, however, it was their enemy to whom all this injury was done, the heaven would have gleamed with light, the sun would have been even more radiant, and the day would have prolonged its course5143

5143


Anf-03 v.viii.xx Pg 13
Ps. xxii. 8.

“He was appraised by the traitor in thirty pieces of silver.”7406

7406


Anf-03 v.iv.v.xv Pg 52
Jer. xvii. 5.

Whereas in Psalm cxvii. it is said: “It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to place hope in princes.”4032

4032


Anf-03 v.iv.v.xxxiv Pg 57
See 1 Sam. ii. 6–8, Ps. cxiii. 7, and Luke i. 52.

Since, therefore, it is quite consistent in the Creator to pronounce different sentences in the two directions of reward and punishment, we shall have to conclude that there is here no diversity of gods,4858

4858 Divinitatum; “divine powers.”

but only a difference in the actual matters4859

4859 Ipsarum materiarum.

before us.


Anf-03 v.iv.vi.xii Pg 42
1 Sam. ii. 7, 8; Ps. cxlvii. 6; Luke i. 52.

Is he then the same God as He who gave Satan power over the person of Job that his “strength might be made perfect in weakness?”5780

5780


Anf-03 v.iv.v.xiv Pg 18
1 Sam. ii. 8.

And by Isaiah how He inveighs against the oppressors of the needy! “What mean ye that ye set fire to my vineyard, and that the spoil of the poor is in your houses? Wherefore do ye beat my people to pieces, and grind the face of the needy?”3950

3950


Anf-03 v.iv.v.xxviii Pg 30
Comp. 1 Sam. ii. 8 with Ps. cxiii. 7 and Luke i. 52.

From Him, therefore, will proceed the parable of the rich man, who flattered himself about the increase of his fields, and to Whom God said: “Thou fool, this night shall they require thy soul of thee; then whose shall those things be which thou hast provided?”4648

4648


Npnf-201 iii.xvi.iv Pg 30


Anf-02 vi.iii.ii.i Pg 60.1


Anf-01 ii.ii.xliii Pg 4
See Num. xvii.

What think ye, beloved? Did not Moses know beforehand that this would happen? Undoubtedly he knew; but he acted thus, that there might be no sedition in Israel, and that the name of the true and only God might be glorified; to whom be glory for ever and ever. Amen.


Anf-01 vi.ii.v Pg 12
These are inaccurate and confused quotations from Ps. xxii. 21; 17, and Ps. cxix. 120.

And again he says, “Behold, I have given my back to scourges, and my cheeks to strokes, and I have set my countenance as a firm rock.”1492

1492


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


Anf-01 ix.vi.xxviii Pg 6
1 Kings viii. 27.

And he pleased God, and was the admiration of all; and all kings of the earth sought an interview with him (quærebant faciem ejus) that they might hear the wisdom which God had conferred upon him.4179

4179


Anf-02 vi.iv.ix Pg 273.1
85:1 87:1 *titles *title *title


Anf-03 v.iv.v.xv Pg 41
Isa. x. 33.

And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”4021

4021


Npnf-201 iii.xvi.iv Pg 25
*titles 83:1 *titles *title *titles *title


Anf-02 vi.iii.ii.viii Pg 6.1


Anf-01 viii.iv.xvi Pg 3
Lev. xxvi. 40, 41.

For the circumcision according to the flesh, which is from Abraham, was given for a sign; that you may be separated from other nations, and from us; and that you alone may suffer that which you now justly suffer; and that your land may be desolate, and your cities burned with fire; and that strangers may eat your fruit in your presence, and not one of you may go up to Jerusalem.’1984

1984 See Apol., i. 47. The Jews [By Hadrian’s recent edict] were prohibited by law from entering Jerusalem on pain of death. And so Justin sees in circumcision their own punishment.

For you are not recognised among the rest of men by any other mark than your fleshly circumcision. For none of you, I suppose, will venture to say that God neither did nor does foresee the events, which are future, nor foreordained his deserts for each one. Accordingly, these things have happened to you in fairness and justice, for you have slain the Just One, and His prophets before Him; and now you reject those who hope in Him, and in Him who sent Him—God the Almighty and Maker of all things —cursing in your synagogues those that believe on Christ. For you have not the power to lay hands upon us, on account of those who now have the mastery. But as often as you could, you did so. Wherefore God, by Isaiah, calls to you, saying, ‘Behold how the righteous man perished, and no one regards it. For the righteous man is taken away from before iniquity. His grave shall be in peace, he is taken away from the midst. Draw near hither, ye lawless children, seed of the adulterers, and children of the whore. Against whom have you sported yourselves, and against whom have you opened the mouth, and against whom have you loosened the tongue?’1985

1985


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 viii.ii.xl Pg 3
Ps. i., Ps. ii.


Anf-01 viii.iv.lxxxvi Pg 5
Ps. i. 3.

Again, the righteous is said to flourish like the palm-tree. God appeared from a tree to Abraham, as it is written, near the oak in Mamre. The people found seventy willows and twelve springs after crossing the Jordan.2290

2290


Anf-01 vi.ii.xi Pg 11
Ps. i. 3–6.

Mark how He has described at once both the water and the cross. For these words imply, Blessed are they who, placing their trust in the cross, have gone down into the water; for, says He, they shall receive their reward in due time: then He declares, I will recompense them. But now He saith,1601

1601 Cod. Sin. has, “what meaneth?”

“Their leaves shall not fade.” This meaneth, that every word which proceedeth out of your mouth in faith and love shall tend to bring conversion and hope to many. Again, another prophet saith, “And the land of Jacob shall be extolled above every land.”1602

1602


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


Anf-02 vi.iv.iv.xvii Pg 19.1


Anf-03 iv.iv.xv Pg 14
Ps. i. 1–3; xcii. 12–; 15.

If you have renounced temples, make not your own gate a temple. I have said too little. If you have renounced stews, clothe not your own house with the appearance of a new brothel.


Anf-03 v.iv.iii.xix Pg 17
Ps. i. 3.

“He that hath clean hands and a pure heart, who hath not taken God’s name in vain, nor sworn deceitfully to his neighbour, he shall receive blessing from the Lord, and mercy from the God of his salvation.”2937

2937


Anf-03 vi.ii.iv Pg 11
So the Cod. Sin. Hilgenfeld reads, with the Latin, “let us take.”

heed in these last days; for the whole [past] time of your faith will profit you nothing, unless now in this wicked time we also withstand coming sources of danger, as becometh the sons of God. That the Black One1478

1478


Anf-01 ix.vi.xx Pg 5
Jer. xxiii. 23.

For His hand lays hold of all things, and that it is which illumines the heavens, and lightens also the things which are under the heavens, and trieth the reins and the hearts, is also present in hidden things, and in our secret [thoughts], and does openly nourish and preserve us.


Anf-02 vi.ii.viii Pg 7.1


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


Anf-02 vi.iv.v.xiv Pg 120.1


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


Anf-02 vi.iv.v.xiv Pg 120.1


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

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

1163


Anf-03 iv.ix.iii Pg 5
There is, if the text be genuine, some confusion here.  Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii.

“But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165

1165


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

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


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

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

6119


Anf-03 iv.ix.i Pg 11
See Gen. xxii. 18; and comp. Gal. iii. 16, and the reference in both places.

and that1130

1130


Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.



Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.



Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.



Anf-01 ii.ii.xxxiv Pg 6
Isa. vi. 3.

And let us therefore, conscientiously gathering together in harmony, cry to Him earnestly, as with one mouth, that we may be made partakers of His great and glorious promises. For [the Scripture] saith, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which He hath prepared for them that wait for Him.”144

144


Anf-03 vi.iv.iii Pg 9
Isa. vi. 3; Rev. iv. 8.

In like wise, therefore, we too, candidates for angelhood, if we succeed in deserving it, begin even here on earth to learn by heart that strain hereafter to be raised unto God, and the function of future glory. So far, for the glory of God. On the other hand, for our own petition, when we say, “Hallowed be Thy name,” we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting;8780

8780


Anf-01 v.xvi.i Pg 8
Eccl. ii. 25 (after LXX.); Zech. ix. 17.

Give attention to reading,1273

1273


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


Treasury of Scriptural Knowledge, Chapter 11

VERSE 	(8) - 

Job 22:12; 35:5 2Ch 6:18 Ps 103:11; 148:13 Pr 25:2,3 Isa 55:9


PARALLEL VERSE BIBLE

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