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  • PARALLEL HISTORY BIBLE - Mark 15:24


    CHAPTERS: Mark 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47

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    LXX- Greek Septuagint - Mark 15:24

    και 2532 σταυρωσαντες 4717 5660 αυτον 846 διεμεριζον 1266 5707 τα 3588 ιματια 2440 αυτου 846 βαλλοντες 906 5723 κληρον 2819 επ 1909 αυτα 846 τις 5101 τι 5101 αρη 142 5661

    Douay Rheims Bible

    And crucifying him, they
    divided his garments, casting lots upon them, what every man should take.

    King James Bible - Mark 15:24

    And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.

    World English Bible

    Crucifying him, they parted his garments among them, casting lots on them, what each should take.

    Early Church Father Links

    Npnf-106 vi.vi.xiv Pg 44, Npnf-106 vi.vi.xiii Pg 4, Npnf-107 iii.cxix Pg 6, Npnf-210 iv.iv.iii.xv Pg 21, Npnf-210 iv.iv.iii.xvi Pg 9

    World Wide Bible Resources


    Mark 15:24

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

    Anf-01 viii.iv.xcvi Pg 2
    Deut. xxi. 23.

    confirms our hope which depends on the crucified Christ, not because He who has been crucified is cursed by God, but because God foretold that which would be done by you all, and by those like to you, who do not know2317

    2317 We read ἐπισταμένων for ἐπιστάμενον. Otherwise to be translated: “God foretold that which you did not know,” etc.

    that this is He who existed before all, who is the eternal Priest of God, and King, and Christ. And you clearly see that this has come to pass. <index subject1="Christians" subject2="their treatment at the hand of the Jews" title="247" id="viii.iv.xcvi-p3.3"/><index subject1="Jews" subject2="treatment of Christians" title="247" id="viii.iv.xcvi-p3.4"/>For you curse in your synagogues all those who are called2318

    2318 λεγομένων for γενομένων.

    from Him Christians; and other nations effectively carry out the curse, putting to death those who simply confess themselves to be Christians; to all of whom we say, You are our brethren; rather recognise the truth of God. And while neither they nor you are persuaded by us, but strive earnestly to cause us to deny the name of Christ, we choose rather and submit to death, in the full assurance that all the good which God has promised through Christ He will reward us with. And in addition to all this we pray for you, that Christ may have mercy upon you. For He taught us to pray for our enemies also, saying, ‘Love your enemies; be kind and merciful, as your heavenly Father is.’2319

    2319


    Anf-01 ix.iv.xix Pg 17
    Gal. iii. 13; Deut. xxi. 23.

    And again: “And through thy knowledge shall the weak brother perish, for whom Christ died;”3646

    3646


    Anf-03 iv.ix.x Pg 4
    Deut. xxi. 22, 23 (especially in the LXX.).

    Therefore He did not maledictively adjudge Christ to this passion, but drew a distinction, that whoever, in any sin, had incurred the judgment of death, and died suspended on a tree, he should be “cursed by God,” because his own sins were the cause of his suspension on the tree. On the other hand, Christ, who spoke not guile from His mouth,1315

    1315


    Anf-03 v.iv.vi.iii Pg 44
    The LXX. version of Deut. xxi. 23 is quoted by St. Paul in Gal. iii. 13.

    that Christ belonged to another god, and on that account was accursed even then in the law. And how, indeed, could the Creator have cursed by anticipation one whom He knew not of? Why, however, may it not be more suitable for the Creator to have delivered His own Son to His own curse, than to have submitted Him to the malediction of that god of yours,—in behalf, too, of man, who is an alien to him? Now, if this appointment of the Creator respecting His Son appears to you to be a cruel one, it is equally so in the case of your own god; if, on the contrary, it be in accordance with reason in your god, it is equally so—nay, much more so—in mine. For it would be more credible that that God had provided blessing for man, through the curse of Christ, who formerly set both a blessing and a curse before man, than that he had done so, who, according to you,5309

    5309 Apud te.

    never at any time pronounced either. “We have received therefore, the promise of the Spirit,” as the apostle says, “through faith,” even that faith by which the just man lives, in accordance with the Creator’s purpose.5310

    5310


    Anf-03 iv.ix.x Pg 3
    Comp. Deut. xxi. 23 with Gal. iii. 13, with Prof. Lightfoot on the latter passage.

    But the reason of the case antecedently explains the sense of this malediction; for He says in Deuteronomy: “If, moreover, (a man) shall have been (involved) in some sin incurring the judgment of death, and shall die, and ye shall suspend him on a tree, his body shall not remain on the tree, but with burial ye shall bury him on the very day; because cursed by God is every one who shall have been suspended on a tree; and ye shall not defile the land which the Lord thy God shall give thee for (thy) lot.”1314

    1314


    Anf-03 v.iv.iv.xviii Pg 5
    Compare Deut. xxi. 23 with Gal. iii. 13.

    But what is meant by this curse, worthy as it is of the simple prediction of the cross, of which we are now mainly inquiring, I defer to consider, because in another passage3346

    3346 The words “quiaet aliasantecedit rerum probatio rationem,” seem to refer to the parallel passage in adv. Judæos, where he has described the Jewish law of capital punishment, and argued for the exemption of Christ from its terms. He begins that paragraph with saying, “Sed hujus maledictionis sensum antecedit rerum ratio.”  [See, p. 164, supra.]

    we have given the reason3347

    3347 Perhaps rationale or procedure.

    of the thing preceded by proof. First, I shall offer a full explanation3348

    3348 Edocebo.

    of the types. And no doubt it was proper that this mystery should be prophetically set forth by types, and indeed chiefly by that method: for in proportion to its incredibility would it be a stumbling-block, if it were set forth in bare prophecy; and in proportion too, to its grandeur, was the need of obscuring it in shadow,3349

    3349 Magis obumbrandum.

    that the difficulty of understanding it might lead to prayer for the grace of God. First, then, Isaac, when he was given up by his father as an offering, himself carried the wood for his own death. By this act he even then was setting forth the death of Christ, who was destined by His Father as a sacrifice, and carried the cross whereon He suffered. Joseph likewise was a type of Christ, not indeed on this ground (that I may not delay my course3350

    3350 But he may mean, by “ne demorer cursum,” “that I may not obstruct the course of the type,” by taking off attention from its true force. In the parallel place, however, another turn is given to the sense; Joseph is a type, “even on this ground—that I may but briefly allude to it—that he suffered,” etc.

    ), that he suffered persecution for the cause of God from his brethren, as Christ did from His brethren after the flesh, the Jews; but when he is blessed by his father in these words: “His glory is that of a bullock; his horns are the horns of a unicorn; with them shall he push the nations to the very ends of the earth,”3351

    3351 Deut. xxxiii. 17.

    —he was not, of course, designated as a mere unicorn with its one horn, or a minotaur with two; but Christ was indicated in him—a bullock in respect of both His characteristics: to some as severe as a Judge, to others gentle as a Saviour, whose horns were the extremities of His cross. For of the antenna, which is a part of a cross, the ends are called horns; while the midway stake of the whole frame is the unicorn. By this virtue, then, of His cross, and in this manner “horned,” He is both now pushing all nations through faith, bearing them away from earth to heaven; and will then push them through judgment, casting them down from heaven to earth. He will also, according to another passage in the same scripture, be a bullock, when He is spiritually interpreted to be Jacob against Simeon and Levi, which means against the scribes and the Pharisees; for it was from them that these last derived their origin.3352

    3352 Census.

    Like Simeon and Levi, they consummated their wickedness by their heresy, with which they persecuted Christ. “Into their counsel let not my soul enter; to their assembly let not my heart be united: for in their anger they slew men,” that is, the prophets; “and in their self-will they hacked the sinews of a bullock,”3353

    3353


    Anf-03 vi.vii.viii Pg 12
    Deut. xxi. 23; Gal. iii. 13. Tertullian’s quotations here are somewhat loose. He renders words which are distinct in the Greek by the same in his Latin.

    and yet is He the only Blessed One. Let us servants, therefore, follow our Lord closely; and be cursed patiently, that we may be able to be blessed. If I hear with too little equanimity some wanton or wicked word uttered against me, I must of necessity either myself retaliate the bitterness, or else I shall be racked with mute impatience. When, then, on being cursed, I smite (with my tongue,) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that “a man is defiled,9104

    9104


    Anf-03 v.ix.xxix Pg 7
    Deut. xxi. 23.

    nor indeed did the apostle utter blasphemy when he said the same thing as we.8180

    8180


    Anf-01 viii.ii.xxxv Pg 5
    Ps. xxii. 16.

    And indeed David, the king and prophet, who uttered these things, suffered none of them; but Jesus Christ stretched forth His hands, being crucified by the Jews speaking against Him, and denying that He was the Christ. And as the prophet spoke, they tormented Him, and set Him on the judgment-seat, and said, Judge us. And the expression, “They pierced my hands and my feet,” was used in reference to the nails of the cross which were fixed in His hands and feet. And after He was crucified they cast lots upon His vesture, and they that crucified Him parted it among them. And that these things did happen, you can ascertain from the Acts of Pontius Pilate.1838

    1838 ἄκτων. These Acts of Pontius Pilate, or regular accounts of his procedure sent by Pilate to the Emperor Tiberius, are supposed to have been destroyed at an early period, possibly in consequence of the unanswerable appeals which the Christians constantly made to them. There exists a forgery in imitation of these Acts. See Trollope.

    <index subject1="Christ Jesus" subject2="testimony of Scripture regarding Him: of Zechariah" title="175" id="viii.ii.xxxv-p6.2"/>And we will cite the prophetic utterances of another prophet, Zephaniah,1839

    1839 The reader will notice that these are not the words of Zephaniah, but of Zechariah (ix. 9), to whom also Justin himself refers them in the Dial. Tryph., c. 53. [Might be corrected in the text, therefore, as a clerical slip of the pen.]

    to the effect that He was foretold expressly as to sit upon the foal of an ass and to enter Jerusalem. The words are these: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee; lowly, and riding upon an ass, and upon a colt the foal of an ass.”1840

    1840


    Anf-01 viii.iv.xcvii Pg 5
    That is, Ps. xxii. 16–18.

    Psalm thus refers to the suffering and to the cross in a parable of mystery: ‘They pierced my hands and my feet; they counted all my bones. They considered and gazed on me; they parted my garments among themselves, and cast lots upon my vesture.’ For when they crucified Him, driving in the nails, they pierced His hands and feet; and those who crucified Him parted His garments among themselves, each casting lots for what he chose to have, and receiving according to the decision of the lot. And this very Psalm you maintain does not refer to Christ; for you are in all respects blind, and do not understand that no one in your nation who has been called King or Christ has ever had his hands or feet pierced while alive, or has died in this mysterious fashion—to wit, by the cross—save this Jesus alone.


    Anf-03 iv.ix.viii Pg 55
    See Ps. xxii. 16 (xxi. 17 in LXX.)

    And the suffering of this “extermination” was perfected within the times of the lxx hebdomads, under Tiberius Cæsar, in the consulate of Rubellius Geminus and Fufius Geminus, in the month of March, at the times of the passover, on the eighth day before the calends of April,1245

    1245 i.e., March 25.

    on the first day of unleavened bread, on which they slew the lamb at even, just as had been enjoined by Moses.1246

    1246


    Anf-03 iv.ix.x Pg 9
    Ps. xxii. 16 (xxi. 17 in LXX.).

    and, “They put into my drink gall, and in my thirst they slaked me with vinegar;”1320

    1320


    Anf-03 iv.ix.x Pg 49
    Ver. 16 (17 in LXX.).

    —which is the peculiar atrocity of the cross; and again when He implores the aid of the Father, “Save me,” He says, “out of the mouth of the lion”—of course, of death—“and from the horn of the unicorns my humility,”1353

    1353


    Anf-03 v.iv.iv.xix Pg 10
    Ps. xxii. 16.

    which is the special cruelty of the cross.  And again, when He implores His Father’s help, He says, “Save me from the lion’s mouth,” that is, the jaws of death, “and my humiliation from the horns of the unicorns;” in other words, from the extremities of the cross, as we have shown above. Now, David himself did not suffer this cross, nor did any other king of the Jews; so that you cannot suppose that this is the prophecy of any other’s passion than His who alone was so notably crucified by the nation.  Now should the heretics, in their obstinacy,3364

    3364 Hæretica duritia.

    reject and despise all these interpretations, I will grant to them that the Creator has given us no signs of the cross of His Christ; but they will not prove from this concession that He who was crucified was another (Christ), unless they could somehow show that this death was predicted as His by their own god, so that from the diversity of predictions there might be maintained to be a diversity of sufferers,3365

    3365 Passionum, literally sufferings, which would hardly give the sense.

    and thereby also a diversity of persons.  But since there is no prophecy of even Marcion’s Christ, much less of his cross, it is enough for my Christ that there is a prophecy merely of death. For, from the fact that the kind of death is not declared, it was possible for the death of the cross to have been still intended, which would then have to be assigned to another (Christ), if the prophecy had had reference to another. Besides,3366

    3366 Nisi.

    if he should be unwilling to allow that the death of my Christ was predicted, his confusion must be the greater3367

    3367 Quo magis erubescat.

    if he announces that his own Christ indeed died, whom he denies to have had a nativity, whilst denying that my Christ is mortal, though he allows Him to be capable of birth. However, I will show him the death, and burial, and resurrection of my Christ all3368

    3368 Et—et—et.

    indicated in a single sentence of Isaiah, who says, “His sepulture was removed from the midst of them.” Now there could have been no sepulture without death, and no removal of sepulture except by resurrection. Then, finally, he added: “Therefore He shall have many for his inheritance, and He shall divide the spoil of the many, because He poured out His soul unto death.”3369

    3369


    Anf-03 v.iv.v.xlii Pg 22
    Ps. xxii. 16.

    Indeed, the details of the whole event are therein read: “Dogs compassed me about; the assembly of the wicked enclosed me around. All that looked upon me laughed me to scorn; they did shoot out their lips and shake their heads, (saying,) He hoped in God, let Him deliver Him.”5141

    5141


    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 iv.ix.xiii Pg 18
    Ps. xxii. 16, 17 (xxi. 17, 18, in LXX.); and lxix. 21 (lxviii. 22 in LXX.).

    These things David did not suffer, so as to seem justly to have spoken of himself; but the Christ who was crucified.  Moreover, the “hands and feet,” are not “exterminated,”1397

    1397 i.e., displaced, dislocated.

    except His who is suspended on a “tree.”  Whence, again, David said that “the Lord would reign from the tree:”1398

    1398 See c. x. above.

    for elsewhere, too, the prophet predicts the fruit of this “tree,” saying “The earth hath given her blessings,”1399

    1399


    Anf-01 vi.ii.vi Pg 10
    Ps. xxii. 17, Ps. cxviii. 12.

    and “upon my garment they cast lots.”1502

    1502


    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-03 iv.ix.xiii Pg 18
    Ps. xxii. 16, 17 (xxi. 17, 18, in LXX.); and lxix. 21 (lxviii. 22 in LXX.).

    These things David did not suffer, so as to seem justly to have spoken of himself; but the Christ who was crucified.  Moreover, the “hands and feet,” are not “exterminated,”1397

    1397 i.e., displaced, dislocated.

    except His who is suspended on a “tree.”  Whence, again, David said that “the Lord would reign from the tree:”1398

    1398 See c. x. above.

    for elsewhere, too, the prophet predicts the fruit of this “tree,” saying “The earth hath given her blessings,”1399

    1399


    Anf-03 v.viii.xx Pg 10
    Ps. xxii. 17.

    “they cast lots for his raiment;”7403

    7403


    Anf-01 ii.ii.xvi Pg 6
    Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version.

    And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.”71

    71


    Anf-01 ix.vi.xxxiv Pg 72
    Isa. liii. 4.

    — [all these] proclaimed those works of healing which were accomplished by Him.


    Anf-03 v.iv.iv.vii Pg 8
    See Isa. lii. 14; liii. 3, 4.

    “placed by the Father as a stone of stumbling and a rock of offence;”3186

    3186


    Anf-03 v.iv.iv.xvii Pg 19
    Isa. liii. 4.



    Anf-03 v.iv.v.viii Pg 19
    See Isa. liii. 4.

    “Surely,” says he, “He hath borne our griefs and carried our sorrows.” Now the Greeks are accustomed to use for carry a word which also signifies to take away. A general promise is enough for me in passing.3692

    3692 Interim.

    Whatever were the cures which Jesus effected, He is mine. We will come, however, to the kinds of cures. To liberate men, then, from evil spirits, is a cure of sickness.  Accordingly, wicked spirits (just in the manner of our former example) used to go forth with a testimony, exclaiming, “Thou art the Son of God,”3693

    3693


    Anf-03 v.iv.v.xiv Pg 48
    Famulis et magistratibus. It is uncertain what passage this quotation represents. It sounds like some of the clauses of Isa. liii.

    Now, since hatred was predicted against that Son of man who has His mission from the Creator, whilst the Gospel testifies that the name of Christians, as derived from Christ, was to be hated for the Son of man’s sake, because He is Christ, it determines the point that that was the Son of man in the matter of hatred who came according to the Creator’s purpose, and against whom the hatred was predicted. And even if He had not yet come, the hatred of His name which exists at the present day could not in any case have possibly preceded Him who was to bear the name.3980

    3980 Personam nominis.

    But He has both suffered the penalty3981

    3981 Sancitur.

    in our presence, and surrendered His life, laying it down for our sakes, and is held in contempt by the Gentiles. And He who was born (into the world) will be that very Son of man on whose account our name also is rejected.


    Npnf-201 iv.viii.xvi Pg 16


    Anf-01 ii.ii.xvi Pg 6
    Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version.

    And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.”71

    71


    Anf-01 ix.iv.xiii Pg 44
    Acts viii. 32; Isa. liii. 7, 8.

    [Philip declared] that this was Jesus, and that the Scripture was fulfilled in Him; as did also the believing eunuch himself: and, immediately requesting to be baptized, he said, “I believe Jesus Christ to be the Son of God.”3502

    3502


    Anf-01 viii.iv.lxiii Pg 3
    Isa. liii. 8.

    —does it not appear to you to refer to One who, not having descent from men, was said to be delivered over to death by God for the transgressions of the people?—of whose blood, Moses (as I mentioned before), when speaking in parable, said, that He would wash His garments in the blood of the grape; since His blood did not spring from the seed of man, but from the will of God. <index subject1="Christ Jesus" subject2="testimony of Scripture regarding Him: of David" title="229" id="viii.iv.lxiii-p3.2"/><index subject1="Psalms that speak of Christ" title="229" id="viii.iv.lxiii-p3.3"/>And then, what is said by David, ‘In the splendours of Thy holiness have I begotten Thee from the womb, before the morning star.2180

    2180


    Anf-01 viii.iv.xliii Pg 4
    Isa. liii. 8.

    The Spirit of prophecy thus affirmed that the generation of Him who was to die, that we sinful men might be healed by His stripes, was such as could not be declared. Furthermore, that the men who believe in Him may possess the knowledge of the manner in which He came into the world,2071

    2071 Literally, “He was in the world, being born.”

    the Spirit of prophecy by the same Isaiah foretold how it would happen thus: ‘And the Lord spoke again to Ahaz, saying, Ask for thyself a sign from the Lord thy God, in the depth, or in the height. And Ahaz said, I will not ask, neither will I tempt the Lord. And Isaiah said, Hear then, O house of David; Is it a small thing for you to contend with men, and how do you contend with the Lord? Therefore the Lord Himself will give you a sign. Behold, the virgin shall conceive, and shall bear a son, and his name shall be called Immanuel. Butter and honey shall he eat, before he knows or prefers the evil, and chooses out the good;2072

    2072 See Chap. lxvi.

    for before the child knows good or ill, he rejects evil2073

    2073 Literally, “disobeys evil” (ἀπειθεῖ πονηρά). Conjectured: ἀπωθεῖ, and ἀπειθεῖ πονηρία.

    by choosing out the good. For before the child knows how to call father or mother, he shall receive the power of Damascus and the spoil of Samaria in presence of the king of Assyria. And the land shall be forsaken,2074

    2074 The mss. of Justin read, “shall be taken:” καταληφθήσεται. This is plainly a mistake for καταλειφθήσεται; but whether the mistake is Justin’s or the transcribers’, it would be difficult to say, as Thirlby remarks.

    which thou shalt with difficulty endure in consequence of the presence of its two kings.2075

    2075 The rendering of this doubtful: literally, “from the face of the two kings,” and the words might go with “shall be forsaken.”

    But God shall bring on thee, and on thy people, and on the house of thy father, days which have not yet come upon thee since the day in which Ephraim took away from Judah the king of Assyria.’2076

    2076


    Anf-01 viii.iv.cxviii Pg 3
    Isa. liii. 8.

    I have already said, referred to the future burying and rising again of Christ; and I have frequently remarked that this very Christ is the Judge of all the living and the dead. And Nathan likewise, speaking to David about Him, thus continued: ‘I will be His Father, and He shall be my Son; and my mercy shall I not take away from Him, as I did from them that went before Him; and I will establish Him in my house, and in His kingdom for ever.’2395

    2395


    Anf-01 ix.iii.xxix Pg 17
    Isa. liii. 8.

    But ye pretend to set forth His generation from the Father, and ye transfer the production of the word of men which takes place by means of a tongue to the Word of God, and thus are righteously exposed by your own selves as knowing neither things human nor divine.


    Anf-01 vi.ii.v Pg 8
    A very loose reference to Isa. liii. 8.

    and1488

    1488 Cod. Sin. omits “and,” and reads, “when they smite their own shepherd, then the sheep of the pasture shall be scattered and fail.”

    “when I shall smite the Shepherd, then the sheep of the flock shall be scattered.”1489

    1489 Zech. xiii. 7.

    He himself willed thus to suffer, for it was necessary that He should suffer on the tree. For says he who prophesies regarding Him, “Spare my soul from the sword,1490

    1490 Cod. Sin. inserts “and.”

    fasten my flesh with nails; for the assemblies of the wicked have risen up against me.”1491

    1491


    Anf-01 ix.iv.xx Pg 7
    Isa. liii. 8.

    since “He is a man, and who shall recognise Him?”3670

    3670


    Anf-01 viii.ii.li Pg 2
    Isa. liii. 8–12.

    <index subject1="Christ Jesus" subject2="His reign and majesty" title="180" id="viii.ii.li-p2.2"/>Hear, too, how He was to ascend into heaven according to prophecy. It was thus spoken: “Lift up the gates of heaven; be ye opened, that the King of glory may come in. Who is this King of glory? The Lord, strong and mighty.”1873

    1873


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

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

    1872


    Anf-03 iv.ix.xiii Pg 52
    See Isa. liii. 7, 8.

    Why, accordingly, after His resurrection from the dead, which was effected on the third day, did the heavens receive Him back? It was in accordance with a prophecy of Hosea, uttered on this wise:  “Before daybreak shall they arise unto Me, saying, Let us go and return unto the Lord our God, because Himself will draw us out and free us. After a space of two days, on the third day1429

    1429


    Anf-03 v.iv.v.xiv Pg 48
    Famulis et magistratibus. It is uncertain what passage this quotation represents. It sounds like some of the clauses of Isa. liii.

    Now, since hatred was predicted against that Son of man who has His mission from the Creator, whilst the Gospel testifies that the name of Christians, as derived from Christ, was to be hated for the Son of man’s sake, because He is Christ, it determines the point that that was the Son of man in the matter of hatred who came according to the Creator’s purpose, and against whom the hatred was predicted. And even if He had not yet come, the hatred of His name which exists at the present day could not in any case have possibly preceded Him who was to bear the name.3980

    3980 Personam nominis.

    But He has both suffered the penalty3981

    3981 Sancitur.

    in our presence, and surrendered His life, laying it down for our sakes, and is held in contempt by the Gentiles. And He who was born (into the world) will be that very Son of man on whose account our name also is rejected.


    Anf-03 vi.iii.xviii Pg 8
    Bible:Isa.53.7-Isa.53.8">Acts viii. 28, 30, 32, 33, and Isa. liii. 7, 8, especially in LXX. The quotation, as given in Acts, agrees nearly verbatim with the Cod. Alex. there.

    falls in opportunely with his faith: Philip, being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away.  “But Paul too was, in fact, ‘speedily’ baptized:” for Simon,8728

    8728


    Anf-03 v.iv.iv.vii Pg 18
    Isa. liii. 8.

    So also in Zechariah, Christ Jesus, the true High Priest of the Father, in the person of Joshua, nay, in the very mystery of His name,3196

    3196 Joshua, i.e., Jesus.

    is portrayed in a twofold dress with reference to both His advents. At first He is clad in sordid garments, that is to say, in the lowliness of suffering and mortal flesh: then the devil resisted Him, as the instigator of the traitor Judas, not to mention his tempting Him after His baptism: afterwards He was stripped of His first filthy raiment, and adorned with the priestly robe3197

    3197 Podere.

    and mitre, and a pure diadem;3198

    3198 Cidari munda.

    in other words, with the glory and honour of His second advent.3199

    3199


    Anf-03 iv.ix.x Pg 53
    Isa. liii. 8, 9, 10, (in LXX.).

    and so forth. He says again, moreover: “His sepulture hath been taken away from the midst.”1356

    1356


    Npnf-201 iii.vi.ii Pg 6


    Treasury of Scriptural Knowledge, Chapter 15

    VERSE 	(24) - 

    De 21:23 Ps 22:16,17 Isa 53:4-8 Ac 5:30 2Co 5:21 Ga 3:13


    PARALLEL VERSE BIBLE

    God Rules.NET