Anf-01 ix.iv.xxii Pg 29
Matt. xii. 41, 42.
or greater than David,3729 3729
Anf-01 ix.vi.xxxiv Pg 26
Matt. xii. 41, 42.
or greater than Jonah, or have been the Lord of David,4274 4274
Anf-03 v.vii.xviii Pg 3
Matt. xii. 41, 42.
—as Ebion7187 7187 De Hebionis opinione.
thought we ought to believe concerning Him. In order, therefore, that He who was already the Son of God—of God the Father’s seed, that is to say, the Spirit—might also be the Son of man, He only wanted to assume flesh, of the flesh of man7188 7188 Hominis.
without the seed of a man;7189 7189 Viri.
for the seed of a man was unnecessary7190 7190 Vacabat.
for One who had the seed of God. As, then, before His birth of the virgin, He was able to have God for His Father without a human mother, so likewise, after He was born of the virgin, He was able to have a woman for His mother without a human father. He is thus man with God, in short, since He is man’s flesh with God’s Spirit7191 7191 As we have often observed, the term Spiritus is used by Tertullian to express the Divine Nature in Christ. Anti-Marcion, p. 375, note 13.
—flesh (I say) without seed from man, Spirit with seed from God. For as much, then, as the dispensation of God’s purpose7192 7192 Dispositio rationis.
concerning His Son required that He should be born7193 7193 Proferendum.
of a virgin, why should He not have received of the virgin the body which He bore from the virgin? Because, (forsooth) it is something else which He took from God, for “the Word” say they, “was made flesh.”7194 7194
Edersheim Bible History
Lifetimes ix.xi Pg 52.1
Treasury of Scriptural Knowledge, Chapter 12
VERSE (42) - 1Ki 10:1 *etc:
